{"slug":"dsc-107","id":"syriac:dsc:dsc-107","title":"On Reproof","title_source":"On Reproof","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":"2026-11-15T05:27:20Z","cost_usd":0.012708},"source":{"registry_id":"syriac:dsc:dsc-107","work_id":"dsc-107","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/107"},"stats":{"passages":20,"english_words":5372,"coptic_letters":0,"source_letters":11822,"commentary_units":110,"commentary_kinds":8,"derived_notes":0,"ambiguities":37,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-107","abstract":"On Reproof (memrā d-mardutā) is a verse homily attributed to Narsai (ca. 437–502 CE), a leading theologian of the Church of the East. The work belongs to the didactic genre of reproof, common in East Syriac monastic literature, and employs rhetorical and exhortatory language to condemn human bondage to passions. It survives in multiple East Syriac manuscripts, the earliest from the 9th–10th century, and was read during the penitential season of Nineveh. The edition presents a single reconstructed text without a critical apparatus, limiting assessment of scribal variation.","historical_context":"Narsai flourished in the late 5th to early 6th century CE, primarily in Nisibis and Edessa, within the Church of the East. His memre were composed in Syriac, the liturgical and literary language of East Syriac Christianity. This memrā, of uncertain precise date, reflects the ascetic and moral concerns of the School of Nisibis, where Narsai taught. The genre of reproof (mardutā) was a standard form for monastic exhortation, often used in liturgical cycles such as the Ba‘ūtā d-Nīnwē (Fast of Nineveh), a period of penitence. The text's transmission relies on later manuscripts (9th–10th c. and beyond), with no contemporary witnesses, and the edition lacks a critical apparatus, obscuring the stemmatic relationships and scribal interventions.","significance":"This memrā exemplifies Narsai's poetic and rhetorical style, drawing on Ephrem's imagery to articulate ascetic themes central to East Syriac spirituality. It provides insight into the liturgical and penitential practices of the Church of the East, particularly the season of Nineveh. The work also illustrates the didactic function of memre in monastic formation, reinforcing moral reproof as a communal spiritual exercise.","timeline":[{"date":"ca. 437–502 CE","event":"Floruit of Narsai; composition of On Reproof likely within this period, though precise date unknown."},{"date":"5th–6th c.","event":"Narsai active at the School of Nisibis; memre composed for monastic and liturgical use."},{"date":"9th–10th c.","event":"Earliest surviving Syriac manuscripts of On Reproof; text transmitted in East Syriac monastic scriptoria."},{"date":"Medieval period","event":"Memrā incorporated into the liturgical cycle of Ba‘ūtā d-Nīnwē (Fast of Nineveh) for penitential readings."},{"date":"Modern","event":"Edition collated from three 9th–10th c. witnesses, presenting a single reconstructed text without critical apparatus."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Parallel imagery of passions as hidden fire (cf. Hymns on Faith 5.3); Narsai draws on Ephrem's ascetic vocabulary.","key":"","label":null,"url":null},{"work":"Narsai, Memra 46","relation":"Opening passage of this memrā uses parallel metaphors (prison, bonds, fire) typical of Narsai's homiletic structure.","key":"","label":null,"url":null},{"work":"Ba‘ūtā d-Nīnwē liturgical cycle","relation":"On Reproof was read during this penitential season, linking it to East Syriac communal repentance practices.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Narsai's teaching context; the memrā reflects the school's emphasis on asceticism and moral reproof.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai (Wikipedia)","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Provides background on the author, his life, and theological context."},{"key":"wikipedia:Church of the East","label":"Church of the East (Wikipedia)","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Context for the ecclesiastical and liturgical tradition in which the work was composed and used."},{"key":"wikipedia:Fast of Nineveh","label":"Fast of Nineveh (Wikipedia)","url":"https://en.wikipedia.org/wiki/Fast_of_Nineveh","reason":"Explains the penitential season during which this memrā was read."},{"key":"wikipedia:Syriac literature","label":"Syriac literature (Wikipedia)","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Overview of the literary tradition to which Narsai's memre belong."}],"cautions":["The precise date of composition is unknown; Narsai's floruit (ca. 437–502) provides only a broad range.","Attribution to Narsai rests on manuscript colophons and stylistic criteria, not contemporary external testimony.","The earliest surviving manuscripts date from the 9th–10th century, leaving a gap of several centuries from the original composition.","The edition lacks a critical apparatus, so the degree of scribal intervention and stemmatic relationships among witnesses cannot be assessed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000523,"generated":"2026-11-15T03:18:37Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/107"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8608"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-107","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":110,"english_words":5372,"source_letters":18521,"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 verse homily (memrā) in the genre of ‘on reproof’ (mardutā), a didactic form common in the East Syriac tradition. The register is rhetorical and exhortatory, not speculative.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Narsai’s floruit is ca. 437–502 CE, but the precise date of this memrā is unknown. Attribution rests on manuscript colophons and internal stylistic criteria, not on external contemporary testimony.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple East Syriac manuscripts, but the earliest witness is from the 9th–10th century. The edition collates three such witnesses, none earlier than the 9th century.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read in East Syriac monastic settings as part of the liturgical cycle of readings for the season of Nineveh (Ba‘ūtā d-Nīnwē), a period of penitence and reproof.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus of variant readings; it presents a single reconstructed text. Readers cannot assess the degree of scribal intervention or the stemmatic relationships among witnesses.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-107":{"label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܡܲܟܿܣܵܢܘܼܬܼܵܐ\nܡܐܡܪܐ ܕܐܪܒܥܝܢ ܘܫܬܐ\nܥܲܠ ܡܲܟܿܣܵܢܘܼܬܼܵܐ\n:ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܚܒܼܝܼܫ ܒܲܪܢܵܫܵܐ\nܘܠܵܐ ܪܵܓܵܐ ܠܹܗ ܕܢܸܦܘܿܩ ܡܸܢܹܗ ܐܵܦܠܵܐ ܒܡܵܘܬܹܿܗ ܀ :ܒܓܼܵܘ ܢܵܡܲܪܬܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ ܪܡܸܐ ܚܲܠܵܫܵܬܐ\nܘܠܵܐ ܗܲܢܝܼ ܠܹܗ ܠܡܸܬܼܦܲܠܵܛܘܼ ܡ̣ܢ ܩܲܫܝܘܼܬܼܵܗ̇ ܀ :ܒܚܲܒܼܠܹ̈ܐ ܩ̈ܫܲܝܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܦܟܼܝܼܪ ܗ̄ܘ̣ ܘܲܫܕܹܐ\nܘܠܵܐ ܡܢܵܚ ܕܲܢܩܘܼܡ ܡ̣ܢ ܡܲܦܘܼܠܬܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܹܗ ܀ :ܪܸܚܡܲܬܼ ܪܸܓܿܬܼܵܐ ܕܲܪ̈ܓܼܝܼܬܼܵܐ ܫܲܪܝܵܐ ܒܓܼܵܘܹܗ\nܘܣܲܦܝܼܦܵܐ ܒܹܗ ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ ܒܩܲܝܣܹ̈ܐ ܕܥܵܒܼܵܐ ܀ :ܒܢܘܼܪ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܵܠܹܩ ܟܠܹ̈ܗ ܒܟܼܠܥܸܕܵܢܝܼ̈ܢ\nܘܠܲܝܬܿ ܥܸܕܵܢܵܐ ܕܠܵܐ ܡܸܫܬܿܠܗܲܒܼ ܒܚܲܕܼ ܡ̣ܢ ܚܲܫܝܼ̈ܢ ܀ :ܒܓܼܵܘ ܗܲܕܵܡ̇ܘ̈ܗܝ ܛܡܝܼܪܵܐ ܢܘܼܪܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܹܗ\nܘܠܵܐ ܡܸܬܼܕܲܥܟܵܐ ܥܕܲܡ̇ܐ ܕܕܼܵܥܟܵܐ ܡ̇ܝܘܿܬܼܘܼܬܹܗ ܀ :ܐܲܝܟ ܫܸܫܠܬܵܐ ܪܲܡܝܵܐ ܒܢܲܦܫܹܗ ܪܸܚܡܲܬܼ ܟܣܸܦܵܐ\nܘܠܑܵܐ ܡܸܫܬܲܪܝܵܐ ܥܕܲܡ̇ܐ ܕܫܵܪܹܐ ܡ̇ܘܬܵܐ ܠܦܲܓܼܪܹܗ ܀ :ܒܢܝܼܪܵܐ ܕܫܘܼܒܼܚܵܐ ܟܕܼܝܼܢܝܼܢ ܙܵܘܥܹ̈ܐ ܕܦܵܪܘܿܫܘܼܬܹܗ\nܘܐܸܠܵܐ ܬܲܒܼܪܹܗ ܝܘܿܡ ܥܘܼܢܕܵܢܵܐ ܠܵܐ ܡܸܬܼܚܲܪܲܪ ܀ :ܩܹܐܡ̇ܐ ܩܲܫܝܵܐ ܕܪܸܓܼܬܼ ܒܸܣܪܵܐ ܪܡܸܐ ܒܗܲܕܵܡ̇ܘ̈ܗܝ\nܘܲܡܫܲܥܒܸܿܕܼ ܠܹܗ ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܀ :ܙܲܝܢܵܐ ܗ̄ܝܼ ܩܲܫܝܵܐ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܘܠܹܗ ܠܵܐ ܩܲܫܝܵܐ\nܘܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܗ̄ܝܼ ܕܚܵܫܘܿܫܘܼܬܼܵܐ ܘܠܹܗ ܠܵܐ ܚܫܝܼܒܼܵܐ ܀ :ܡ̇ܘܬܵܐ ܟܣܸܐ ܒܵܗ̇ ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܘܠܹܗ ܐܲܝܟ ܚܲܝܹ̈ܐ ܗ̄ܝܼ\nܘܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܘܠܹܗ ܒܘܼܣܵܡܵܐ ܗ̄ܝܼ ܀","english":"On Reproof\n\nMemra Forty-Six\n\nOn Reproof\n\nA prison of mortality, in which man is confined,\nAnd he does not think to depart from it, not even at his death.\nWithin a dwelling of harshness, the weak one is cast,\nAnd he does not know how to escape from its severity.\nWith hard bonds of passions he is bound and cast down,\nAnd he does not know how to rise from the fall of his passions.\nThe love of the lust of passions dwells within him,\nAnd it is easy for him, like a fire in the logs of the forest.\nBy the fire of desires, all his limbs burn,\nAnd there is no limb that is not kindled by one of the passions.\nWithin his members is hidden the fire of his passions,\nAnd it cannot be extinguished until his mortality is extinguished.\nLike a chain cast upon his soul, the love of silver,\nAnd it is not loosened until death looses his body.\nBy the thorn of vainglory, the movements of his freedom are pricked,\nAnd unless it breaks him on the day of judgment, he is not freed.\nA hard goad of the lust of the flesh is placed in his members,\nAnd it subdues him like a beast without reason.\nMortality is a hard yoke, and to him it is not hard,\nAnd it is a prison of harshness, and to him it is not considered.\nDeath is hidden in the love of silver, and to him it is like life,\nAnd hard bonds of vainglory, and to him it is pleasure.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܿܣܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term 'maksānutā' (On Reproof) denotes a genre of admonitory discourse, often used in East Syriac memre to critique moral failings.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens Memra 46 with a series of parallel metaphors (prison, dwelling, bonds, fire) that depict human bondage to passions, a common homiletic structure in Narsai's works.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a leading theologian of the Church of the East, known for his poetic memre on ascetic and moral themes, often drawing on Ephrem's imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of passions as a 'fire hidden in members' (lines 9-10) parallels Ephrem's Hymns on Faith 5.3, where sin is a hidden flame consuming the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'ܪܸܚܡܲܬܼ ܟܣܸܦܵܐ' as 'love of silver', but the Syriac could also mean 'love of money' (avarice), a standard vice in ascetic literature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܪܸܚܡܲܬܼ ܟܣܸܦܵܐ' is ambiguous between 'love of silver' and 'love of money' (avarice); the reading taken is 'love of silver' per the English draft.","The phrase 'ܒܢܘܼܪ ܚܘܼܬܼܚܵܬܹ̈ܐ' (line 9) could be read as 'by the fire of desires' or 'by the fire of passions'; the draft opts for 'desires'."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܢܘܼܪܵܐ ܘܬܵܘܠܥܵܐ ܢܸܒܼܥ̈ܢ ܡܸܢܵܗ̇ ܕܪܸܓܲܬܼ ܒܸܣܪܵܐ\nܘܠܹܗ ܐܲܝܟ ܚܸܠܡܵܐ ܚܫܝܼܒܼ ܫܘܼܢܵܩܵܐ ܕܣܝܼܡ ܒܲܟܼܬܼܵܒܹ̈ܐ ܀ :ܐܲܝܟ ܠܵܐ ܡܝܼܠܵܐ ܪܵܕܹܐ ܒܐܘܼܪܚܵܐ ܕܲܡܠܝܼܠܘܼܬܹܗ\nܘܐܲܝܟ ܫܲܬܿܝܼܩܵܐ ܕܵܐܹ̇ܫ ܛܲܟܼܣܵܐ ܕܦܵܪܘܿܫܘܼܬܹܗ ܀ :ܚܲܝܘ̄ܬܼܢܵܐܝܼܬܼ ܡܕܲܡܸܐ ܒܲܙܢܵܘ̈ܗܝ ܘܲܒܼܗܘܼ̈ܦܵܟܼܵܘܗܝ\nܘܲܒܼܨܝܼܪ ܩܲܠܝܼܠ ܠܵܐ ܒܨܝܼܪ ܡܸܕܸܿܡ ܡ̣ܢ ܚܵܝ̈ܘܵܬܼܵܐ ܀ :ܠܚܲܝܘ̄ܬܼܵܐ ܕܵܡܹ̇ܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܕܼܵܡܹ̇ܐ ܐܸܠܵܐ ܕܨܵܒܹ̇ܐ\nܕܐܸܠܘܼ ܕܨܵܒܹ̇ܐ ܠܲܝܬܿ ܕܥܵܨܹ̇ܐ ܠܹܗ ܐܲܝܟ ܕܲܠܚܪܫܵܐ ܀ :ܠܵܘ ܐܲܝܟ ܚܲܪ̈ܫܹܐ ܟܕܼܝܼܢ ܒܲܬܼܥܵܫܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ\nܘܠܵܐ ܟܲܕܼ ܠܵܐ ܪܓܼܝܼܫ ܛܵܥܹ̇ܐ ܒܛܘܼܥܝܲܝ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܀ :ܡܦܵܣ ܕܲܡܠܝܼܠܵܐ ܗ̄ܘ̣ ܘܠܵܐ ܡܸܬܿܛܦܝܼܣ ܠܵܗ̇ ܠܲܡܠܝܼܠܘܼܬܹܗ\nܪܓܼܝܼܫ ܕܲܥܪܝܼܡܵܐ ܗ̄ܘ̣ ܘܠܵܐ ܡܸܬܼܥܲܪܲܡ ܠܘܼܩܒܲܠ ܚܲܫܵܘ̈ܗܝ ܀ :ܥܪܝܼܡ ܕܲܢܣܲܓܸܿܦ ܘܲܦܫܝܼܛ ܠܲܡܦܵܫ ܡ̣ܢ ܣܘܼܓܼܦܵܢܵܐ\nܨܢܝܼܥ ܕܲܢܕܲܓܸܿܠ ܘܒܼܘܿܪ ܕܲܢܬܲܪܓܸܿܡ ܫܲܪܝܼܪ̈ܵܬܼܵܐ ܀ :ܡܠܝܼܠ ܕܲܢܡܲܠܸܠ ܐܲܝܠܹܝܢ ܕܥܵܕܼܪ̈ܵܢ ܠܲܡܚܝܼܠܘܼܬܹܗ\nܘܫܲܬܿܝܼܩ ܘܲܚܪܸܫ ܠܲܡܵܟܼܵܘܵܢܘܼ ܙܢܲܝ̈ ܒܝܼܫܘܼܬܹܗ ܀ :ܦܵܪܘܿܫ ܙܲܡܗܝܼܪ ܠܡܸܦܪܲܫ ܐܲܝܕܵܐ ܕܫܲܦܝܼܪܵܐ ܠܹܗ\nܘܠܸܠ ܘܲܡܕܼܵܘܲܕܼ ܠܡܸܒܼܣܲܪ ܡܘܼܡܹ̈ܐ ܕܲܫܟܼܝܼܪ݁ܵܬܹܗ ܀ :ܚܬܝܼܪ ܒܝܼܕܲܥܬܹܗ ܘܥܵܕܹ̇ܠ ܠܚܲܪ̈ܫܹܐ ܕܠܵܐ ܝܵܕܼܘܿܥܝܼܢ\nܘܗܘ̤ ܠܵܐ ܡܸܡܬܼܘܿܡ ܥ̣ܕܲܠ ܠܲܩܢܘܿܡܹܗ ܒܐܲܝܠܹܝܢ ܕܲܥܕܼܝܼܠ ܀ ܥܕܼܝܼܠ ܡ̣ܢ ܟܠ ܘܠܵܐ ܡܸܬܼܪܲܥܸܐ ܕܥܲܠ ܡ̇ܢ ܗܵܟܲܢ ܀ :ܕܵܐܹܢ ܥܵܘ̣ܠܵܐ ܕܲܠܒܲܪ ܡܸܢܹܗ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ\nܘܲܒܼܣܲܢ̈ܝܵܬܼܵܐ ܕܲܠܓܼܵܘ ܡܸܢܹܗ ܠܵܐ ܡܸܬܼܒܲܩܸܐ ܀","english":"knows how to depart from it. He is like a dream, considering the separation that is set in the scriptures as nothing. As if he were not mortal, he runs on the path of his speech, and like a silent one, he burns the order of his separation. In a bestial manner, he resembles in his limbs and his changes, and he is little less than nothing from the animals. He resembles a beast, not because he is like one, but because he wills it; for if he wills, there is none who can hinder him, like a deaf-mute. Not like the deaf-mute who is bound by the confusion of the earths, nor like one who, without perception, errs in the errors of the ranks. But he is rational, and his rationality is not to be grasped; he is aware that he is cunning, and he is not to be outwitted in the face of his sufferings. Cunning to deceive, and simple to release the soul from deceptions; narrow to falsify, and empty to interpret truths. Rational to speak those things that help his weakness, and silent and deaf to the blemishes of his evil. A separator, bold to separate what is good for him, and a wailer and a mourner to announce the blemishes of his hirelings. Prudent in his knowledge, and he judges the deaf-mute who do not know, and he himself never judges until his standing in those things that he judges. He is judged by all and does not perceive that he is judged by anything at all. He knows the iniquity that is outside him clearly, and the good things that are within him he does not seek.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܠܡܵܐ (ḥelmā)","severity":"info","text":"The Syriac term ḥelmā (dream) here characterizes the human disregard for mortality as illusory, a common ascetic trope in Narsai's memre.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between rational speech (ܡܠܝܼܠܘܼܬܹܗ) and bestial behavior echoes the Syriac ascetic tradition's emphasis on the misuse of reason, a theme in Narsai's reproof literature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage employs a series of antithetical comparisons (e.g., rational yet silent, cunning yet simple) to dramatize the paradox of human self-deception, a rhetorical device typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪ̈ܫܹܐ (ḥarršē)","severity":"info","text":"The term ḥarršē (deaf-mutes) is used metaphorically to denote those lacking moral perception, distinct from physical deafness, and is contrasted with the cunning rational person who feigns ignorance.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'he is judged by all' (ܥܕܼܝܼܠ ܡ̣ܢ ܟܠ) is ambiguous: it may mean he is condemned by everyone or that he is weighed by all things; the context favors the former, as a moral judgment.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he is judged by all' (ܥܕܼܝܼܠ ܡ̣ܢ ܟܠ) could be read as passive judgment or as a weighing metaphor; the reading taken is moral condemnation.","The term 'hirelings' (ܫܟܼܝܼܪ̈ܵܬܹܗ) may refer to paid workers or metaphorically to bodily members; the context suggests the latter, as part of the person's own faults."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܐܘܿ ܕܲܝܵܢܵܐ ܕܕܼܵܐܹ̇ܢ ܟܠܵܐ ܒܟܼܘܼܪ ܒܘܼܚܵܢܹܗ\nܒܚܘܿܪ ܟܲܪ̈ܝܵܬܼܵܟ ܐܲܝܟ ܓܼܠ̈ܝܵܬܼܵܐ ܕܲܟܼ̈ܢܵܘܵܬܼܵܟ ܀ :ܡܚܲܝܸܒܼ ܚܲܒܼܪ݁ܵܘܗܝ ܡ̇ܐ ܕܚܲܝܵܒܼܝܼܢ ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܿܐ\nܚܲܝܸܒܼ ܐܲܢ̄ܬܿ ܠܵܟ ܒܚܲܝܵܒܼܘܼܬܼܵܐ ܕܚܵܘܒܲܬܼ ܚܲܘܒܲܝ̈ܟ ܀ :ܡܛܲܟܸܿܣ ܚܲܪ̈ܫܹܐ ܕܢܸܬܿܕܲܡܘܿܢ ܠܹܗ ܒܲܡܠܝܼܠܘܼܬܼܵܐ\nܛܲܟܸܿܣ ܚܲܝܲܝ̈ܟ ܕܢܸܗܘܘܿܢ ܕܵܡܹ̇ܝܢ ܠܲܕܼܡܲܠܵܠܹ̈ܐ ܀ :ܥܵܨܹ̇ܐ ܟܝܵܢܹ̈ܐ ܠܵܐ ܦܲܪ̈ܘܿܫܹܐ ܒܦܵܪܘܿܫܘܼܬܹܗ\nܥܨܝܼ ܠܲܟܼܝܵܢܵܟ ܕܢܸܦܪܘܿܫ ܫܲܦܝܼܪ ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܡܲܩܢܸܐ ܥܝܵܕܼܵܘ̈ܗܝ ܠܲܕܼܠܵܐ ܝܵ̇ܕܼܥܝܼܢ ܡܸܠܲܬܼ ܐ̄ܢܵܫܵܐ\nܥܲܝܸܕܼ ܐܲܢ̄ܬܿ ܠܵܟ ܒܐܲܠܹܝܢ ܕܲܩܢܸܐ ܟܝܵܢ ܚܹܐܪܘܼܬܼܵܟ ܀ :ܡܲܪܡܸܐ ܦܓܼܘܼ̈ܕܹܐ ܒܦܘܼܡ ܫܲܬܿܝܼܩܹ̈ܐ ܕܢܸܪܕܿܘܿܢ ܫܲܦܝܼܪ\nܦܲܓܸܕܼ ܙܵܘܥܲܝ̈ܟ ܕܢܸܗܘܸܐ ܡܫܲܝܲܢ ܪܲܗܛܵܐ ܕܐܘܼܪܚܵܟ ܀ :ܦܵܠܲ݁ܚ ܐܲܪܥܵܐ ܘܦܵܣܹ̇ܠ ܛܘܼܪܹ̈ܐ ܒܟܲܫܝܼܪܘܼܪܬܹܗ\nܦܠܘܿܚ ܪܸܥܝܵܢܵܟ ܕܢܸܛܥܲܢ ܦܹܐܪܹ̈ܐ ܕܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܡܟܲܒܸܿܫ ܓܼܠ̈ܠܹܐ ܘܚܵܣܹ̇ܢ ܪ̈ܘܼܚܹܐ ܒܐܘܼܡ̇ܢܘܼܬܹܗ\nܟܲܒܸܿܫ ܗܵܘܢܵܟ ܕܠܵܐ ܢܸܬܼܒܲܥܪܲܪ ܒܡܲܫܒܼܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܨܵܐܹ̇ܕܼ ܪ̈ܲܚܫܵܐ ܘܛܵܡܲ݁ܪ ܦܲܚܹ̈ܐ ܠܚܲܝܘܲܬܼ ܫܵܢܵܐ\nܨܘܼܕܼ ܠܲܥܝܵܕܹ̈ܐ ܣܢܲܝܵ̈ܐ ܕܢܲܦܫܵܟ ܐܲܝܟ ܕܲܠܚܲܪ̈ܫܹܐ ܀ :ܥܵܩܲ݁ܪ ܟܘܼ̈ܒܹܿܐ ܡ̣ܢ ܚܲܩ̈ܠܵܬܼܵܐ ܫܲܬܿܝܼ̈ܩܵܬܼܵܐ\nܥܩܘܿܪ ܒܝܼ̈ܫܵܬܼܵܟ ܐܲܝܟ ܙܝܼܙܵܢܹ̈ܐ ܡ̣ܢ ܓܵܘ ܚܲܩܠܵܐ ܀ :ܡܫܲܝܸܢ ܥܵܠܡܵܐ ܒܡܸܠܲܬܼ ܫܲܝܢܵܐ ܕܫܲܪܝܵܐ ܒܓܼܵܘܹܗ\nܫܲܝܹܢ ܝܲܨܪܵܟ ܒܹܗ ܒܐܸܣܟܹܿܡܵܐ ܕܲܡܫܲܝܢܘܼܬܼܵܟ ܀ :ܥܸܠܲܬܼ ܫܲܝܢܵܐ ܐ̄ܢܬܿ ܐܘܿ ܒܲܪܢܵܫܵܐ ܫܡܵܐ ܝܲܩܝܼܪܵܐ\nܝܲܩܲܪ ܠܲܫܡܵܟ ܕܠܐ ܢܸܬܿܕܵܘܲܕܼ ܫܲܝܢܵܐ ܒܲܫܡܵܟ ܀","english":"O judge who knows how to stand in the place of his thought. Look at your cities like the revelations of your thoughts. He condemns his companions when he is convicted of the guilt of sins. Condemn yourself in the conviction of the guilt of your sins. He arranges the deaf who are silent before him with eloquence. Arrange your life so that it resembles the eloquent. He restrains natures that do not separate in his separateness. Restrain your nature so that it separates well the good things. He accustoms his habits to one who does not know the word \"man.\" Accustom yourself to those things by which the nature of your freedom is restrained. He places commands in the mouth of the silent who are to pursue what is good. Command your limbs to be submissive to the course of your path. He tills the earth and carves mountains with his diligence. Cultivate your thought so that it bears fruits of the fear of truth. He subdues waves and confines winds with his patience. Subdue your passion so that it is not stirred up by the storm of iniquity. He hunts wild beasts and sets traps for beasts of the hour. Hunt down the evil habits of your soul as if for the deaf. He uproots thorns from the silent fields. Uproot your evils like thistles from within the field. He pacifies the world with the word of peace that dwells within him. Pacify your inclination with the discipline of your peace. The cause of peace is you, O man of honored name. Honor your name so that peace is not disgraced by your name.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is built on a series of antithetical couplets: each verse first describes a negative action of an unrepentant person, then immediately commands the reader to perform the opposite virtuous action. This rhetorical pattern is characteristic of Narsai's homiletic style.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܲܝܢܵܐ (šayyā‘ā)","severity":"info","text":"The Syriac term šayyā‘ā (peace) appears repeatedly in the final lines, forming a thematic climax. In Narsai's ascetic theology, peace is not merely social harmony but the internal tranquility achieved through self-discipline and the suppression of passions.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ (deḥlat quštā)","severity":"info","text":"The phrase 'fear of truth' (deḥlat quštā) echoes the biblical concept of the 'fear of God' (deḥlat Alāhā), but Narsai substitutes 'truth' (quštā) as the object of reverence, reflecting his emphasis on right doctrine and ascetic practice over mere piety.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of tilling earth, carving mountains, subduing waves, and hunting wild beasts draws on the Syriac monastic tradition of the 'spiritual athlete' (athlētēs), who cultivates virtue through strenuous effort, echoing the desert fathers' metaphors of ascetic labor.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The command 'Condemn yourself in the conviction of the guilt of your sins' parallels a common theme in Syriac penitential literature, where self-accusation is presented as the first step toward repentance, as seen in the works of Ephrem and Jacob of Serugh.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several hapax legomena or rare forms (e.g., ܡܲܩܢܸܐ, ܥܲܝܸܕܼ) whose precise vocalization and meaning are uncertain; the translation follows the most plausible reading based on context and cognate roots."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܒܫܲܝܢܵܐ ܕܲܫܡܵܟ ܢܛܝܼܪ ܘܲܡܫܲܝܲܢ ܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ\nܛܲܪ ܚܹܐܪܘܼܬܼܵܟ ܕܠܵܐ ܬܸܬܼܒܲܙܲܚ ܒܠܵܐ ܚܹܐܪܘܼܬܼܵܐ ܀ ܩܪܵܒܼܵܐ ܟܲܣܝܵܐ ܐܝܼܬܼ ܠܵܟ ܥܲܡ ܟܠ ܘܲܠܟܼܠ ܥܲܡܵܟ. ܠܵܐ ܬܸܬܼܪܲܦܸܐ ܕܠܵܐ ܬܸܬܼܚܲܝܲܒܼ ܘܲܬܼܚܲܝܸܒܼ ܟܠ ܀ :ܩܪܵܒܼܵܟ ܐܲܠܨܲܢܝ ܕܐܹܡܲܪ ܥܲܡܵܟ ܡܹܐܡܪܵܐ ܕܡܸܠܹ̈ܐ\nܘܠܵܐ ܚܝܼܨܘܼܬܼܵܟ ܥܨܵܬܲܢܝ ܕܐܸܪܫܹܝܟ ܐܲܝܟ ܕܲܠܪܲܦܝܵܐ ܀ :ܬܵܐ ܫܡܲܥ ܫܸܡܥܵܐ ܕܚܲܝܵܒܼܘܼܬܼܵܟ ܡ̣ܢ ܚܲܝܵܒܼܘܼܬܝ\nܘܕܼܘܼܢ ܟܹܐܢܵܐܝܼܬܼ ܐܸܢ ܟܹܐܢܵܐܝܼܬܼ ܡܚܲܝܸܒܼ ܐܲܢ̄ܬܿ ܠܵܟ ܀ :ܒܟܼܘܼܪ ܒܘܼܚܪܵܢܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܟ ܒܚܘܿܪ ܦܸܬܼܓܼܵܡܲܝ̈\nܘܲܚܙܝܼ ܫܲܦܝܼܪ ܓܸܠܝܵܢ ܙܹܐܦܵܐ ܕܙܹܐܦܵܢܘܼܬܼܵܟ ܀ :ܐܲܝܟ ܕܲܒܼܕܼܝܼܢܵܐ ܒܩܘܼܡ ܐܵܡ̇ܘܿܪܵܐ ܐܵܦ ܫܵܡ̇ܘܿܥܵܐ\nܘܐܲܝܢܵܐ ܕܚܵܐܹ̇ܒܼ ܠܵܐ ܢܸܬܼܥܲܣܲܩ ܠܡܸܒܼܣܲܪ ܥܵܘ̣ܠܹܗ ܀ :ܫܡܲܥ ܟܹܝܬܼ ܘܐܹܡܲܪ ܡܹܐܡܪܵܐ ܕܲܥܠܲܝܟ ܐܘܿ ܒܲܪܢܵܫܵܐ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܡܕܼܵܘܲܕܼ ܥܘܼܡܪܵܟ ܘܒܲܛܝܼܠ ܪܲܗܛܵܟ ܀ :ܠܡܢܵܐ ܕܵܡܹ̇ܐ ܕܘܼܒܵܪ ܚܲܝܲܝ̈ܟ ܠܲܕܼܚܲܝ̈ܘܵܬܼܵܐ\nܘܢܘܼܟܼܪܵܝ ܛܲܟܼܣܵܐ ܠܛܲܟܼܣܵܐ ܬܲܩܦܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ ܀ :ܠܡܵܢܵܐ ܕܠܝܼܚܵܐ ܒܪܝܼܬܼܵܐ ܒܬܸܛܪܵܐ ܕܡܲܪܝܼܪܘܼܬܼܵܟ\nܘܠܲܝܬܿ ܣܘܼܥܪܵܢܵܐ ܕܲܚܠܸܐ ܛܲܥܡܹܗ ܒܦܘܼܡ ܣܵܥܘܿܪ̈ܵܘܗܝ ܀ :ܠܡܵܢܵܐ ܡܫܲܚܠܲܦ ܫܘܼܠܚܵܦ ܙܲܒܼܢܹ̈ܐ ܡ̣ܢ ܟܠ ܙܲܒܼܢܝܼ̈ܢ\nܘܠܲܝܬܿ ܠܹܗ ܕܘܼܡܝܵܐ ܕܕܼܵܡܹ̇ܐ ܠܙܲܒܼܢܹ̈ܐ ܕܲܩܕܼܵܡܲܝܗܘܿܢ ܀ :ܠܡܵܢܵܐ ܠܵܐ ܫܘܸܐ ܪܲܗܛܵܐ ܫܲܘܝܵܐ ܕܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ\nܘܥܲܠ ܡ̇ܢ ܥܵܠ̇ܒܿܝܼܢ ܐܵܘ ܡܸܬܼܥܲܠܒܿܝܼܢ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ :ܠܡܵܢ ܕܸܡܹ̇ܐ ܩܲܝܛܵܐ ܠܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ ܠܣܲܬܼܘܵܐ\nܘܡܸܛܠ ܡ̇ܢܵܐ ܡܝܲܬܿܪ ܘܲܒܼܨܝܼܪ ܥܲܪܝܵܐ ܘܚܘܼܡ̇ܐ ܀","english":"In the hour of your name, you are watchful and you shake the world of time. Guard your freedom so that you are not sold into bondage without freedom. You have a hidden war with everyone and with your entire people. Do not be healed lest you be condemned and you condemn everyone. Constrain your war so that you may speak a word of words with your people, and do not let your strength be a hindrance so that your head may be bowed like a weak one. Come, hear the sound of your guilt from my guilt, and judge justly whether you justly condemn yourself. Examine the test of your discernment, look at my utterances, and see clearly the revelation of the shame of your shamefulness. Like a knower, stand as both speaker and hearer, and do not trouble yourself to announce the iniquity of one who is guilty. Hear then and speak a word concerning yourself: O human, why do you disturb your dwelling and why is your course idle? Why does the conduct of your life resemble that of beasts, and why do you change the order for a violent order of eloquence? Why is creation bound in the bitterness of your harshness, and there is no activity that sweetens its taste in the mouths of its doers? Why does the change of times change from all times, and there is no likeness that resembles the times that were before them? Why is the equal course of their changes not equal, and on what do they pass or are they passed beyond the order? Why does summer resemble summer and winter resemble winter, and why is there excess and deficiency in dryness and heat?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܫܲܝܢܵܐ ܕܲܫܡܵܟ","severity":"info","text":"The phrase 'in the hour of your name' likely refers to the moment of judgment or self-examination, a key theme in Narsai's ascetical rhetoric.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܪܵܒܼܵܐ ܟܲܣܝܵܐ","severity":"info","text":"The 'hidden war' echoes the Syriac ascetical concept of the internal spiritual struggle against sin and the self, common in Narsai's homilies.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܵܢܵܐ","severity":"info","text":"The repeated rhetorical questions beginning with 'why' (ܠܡܵܢܵܐ) form a litany of self-accusation, a structural device to drive the hearer toward repentance.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܒܼܕܼܝܼܢܵܐ ܒܩܘܼܡ ܐܵܡ̇ܘܿܪܵܐ ܐܵܦ ܫܵܡ̇ܘܿܥܵܐ","severity":"info","text":"The image of standing as both speaker and hearer parallels the Syriac tradition of the soul as its own judge, found in earlier writers like Ephrem.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܨܝܼܪ ܥܲܪܝܵܐ ܘܚܘܼܡ̇ܐ","severity":"caution","text":"The final line's 'excess and deficiency in dryness and heat' may be a textual crux; the Syriac could imply climatic or moral imbalance, but the exact referent is ambiguous.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the hour of your name' could be a temporal marker or a reference to a specific liturgical or personal moment; the reading taken is as a general call to self-awareness.","The final clause about 'dryness and heat' may be metaphorical for spiritual states or literal seasonal disorder; the text does not resolve this."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܠܡܵܢ ܟܲܕܼ ܚܲܕܼ ܗ̄ܘ̣ ܪܸܗܛܵܐ ܕܝܲܪ̈ܚܹܐ ܘܲܕܼܝܵܘ̈ܡ̇ܬܼܵܐ\nܠܵܐ ܡܸܬܼܡܲܠܸܐ ܡ̇ܙܘܿܢ ܚܲܝܲܝ̈ܢ ܐܲܝܟ ܕܲܒܼܩܲܕܼܡ̇ܐ ܀ :ܠܡܵܢ ܚܲܣܝܼܪ݁ܵܢ ܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܒܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܡܸܬܼܦܲܢܸܐ ܐܲܓܼܪܵܐ ܛܵܒܼܵܐ ܠܥܲܡܠܹ̈ܐ ܫܚܝܼܩܹ̈ܐ ܀ :ܠܡܵܢܵܐ ܡܙܲܠܗܲܙ ܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ ܥܲܡ ܕܲܠܥܵܠܲܡ\nܘܠܲܝܬܿ ܒܹܗ ܒܕܼܵܪܲܢ ܕܲܩܢܸܐ ܕܐܲܪܥܵܐ ܐܵܘ ܕܲܡܡܲܝܵܐ ܀ :ܠܡܵܢ ܣܲܓܿܝܼܐܝܼܢ ܟܹܐܢܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܲܕܼܪܥܝܵܢܵܐ\nܘܠܲܝܬܿ ܒܲܢ ܕܲܚܠܝܼܡ ܦܲܓܼܪܵܢܵܐܝܼܬܼ ܘܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܠܡܵܢܵܐ ܣܒܼܝܼܣܵܐ ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܒܟܼܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ\nܘܠܲܝܬܿ ܚܲܟܿܝܼܡܵܐ ܕܡܲܐܣܸܐ ܟܹܐܢܹ̈ܐ ܕܗܸܕܼܝܘܿܛܘܼܬܼܵܐ ܀ :ܒܛܸܠܘ̣ ܡ̣ܢ ܥܲܡܲܢ ܐܵܣܵܘ̈ܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܘܠܲܝܬܿ ܕܲܒܼܛܝܼܠ ܠܹܗ ܥܲܠ ܚܘܼܠܡܵܢܲܢ ܐܵܦܠܵܐ ܒܡܸܠܬܼܵܐ ܀ :ܓܲܪܕܲܝܼܘ ܡܸܢܲܢ ܝܵܕܼܥܲܝ̈ ܚܲܫܹ̈ܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ\nܘܩܲܪܝܼܒܼ ܓܸܢܣܲܢ ܕܲܢܢܲܓܿܕܼܘܼܢܵܝܗܝ ܚܲܫܹ̈ܐ ܘܟܹܐܒܹ̈ܐ ܀ :ܚܫܸܟ ܠܹܗ ܥܵܠܡܵܐ ܒܚܸܫܘܿܟܼܘܼܬܼܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ\nܘܛܵܟ ܡܝ̇ܫܝܼܢܲܢ ܐܸܣܹ̈ܐ ܒܛܲܗܪܵܐ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ ܀ :ܥܒ݂ܲܪ ܣܘܼܿܟܵܠܵܐ ܕܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܡ̣ܢ ܪܸܥܝܵܢܲܢ\nܘܠܵܐ ܦܵܫ̣ ܡܸܕܸܿܡ ܕܠܵܐ ܡܲܢܲܥ ܠܹܗ ܠܘܵܬܼ ܠܵܐ ܡܸܕܸܿܡ ܀ :ܐܘܿ ܟܡܵܐ ܩܲܫܝܵܐ ܩܲܫܝܘܼܬܼ ܠܸܒܲܢ ܡ̣ܢ ܟܠ ܕܲܩܫܸܐ\nܕܠܵܐ ܡܸܬܼܒܲܝܢܵܐ ܒܝܲܕܼ ܩܲܫ̈ܝܵܬܼܵܐ ܕܲܡ̈ܢܲܓܿܕܵܢ ܠܵܗ̇ ܀ :ܐܘܿ ܟܡܵܐ ܣܲܡܝܵܐ ܥܲܝܢܵܐ ܕܢܲܦܫܲܢ ܡ̣ܢ ܘܵܠܝܼܬܵܐ\nܕܠܵܐ ܡܸܬܼܪܲܟܼܢܵܐ ܠܡܸܚܙܵܐ ܡܘܼܡܹ̈ܐ ܕܐܲܡܝܼܢܝܼܢ ܒܵܗ̇ ܀ :ܐܘܿ ܟܡܵܐ ܝܲܩܝܼܪ ܫܸܡܥܹܗ ܕܗܵܘܢܲܢ ܩܲܠܝܼܠ ܫܸܡܥܵܐ\nܕܫܵܡܲ݁ܥ ܘܲܫܠܸܐ ܘܠܵܐ ܡܲܫܡܲܥ ܠܲܢ ܐܲܝܕܵܐ ܕܦܲܐܝܵܐ ܀","english":"Why is the course of months and days one, and our life is not filled as before? Why are earthly things lacking in the dwelling of man, and a good reward is not given for despised labors? Why does the dwelling of time hasten with that which is eternal, and in our generation there is no possession of earth or water? Why are the righteous of body and mind many, and there is none among us strong bodily and spiritually? Why is the simple one not known among all the orders, and there is no wise one who heals the righteous of commonness? Healings of body and soul have ceased from us, and there is none who is diligent for our health, even in word. Those who know the pains of suffering have departed from us, and our race is near to being scourged by pains and griefs. The world has grown dark with the darkness of ignorance, and our sick ones are covered with a black veil, as it is written. The understanding of the fear of truth has passed from our mind, and nothing remains that does not hinder us from nothing. O how hard is the hardness of our heart beyond all that is hard, that it is not broken by the hard things that scourge it! O how blind is the eye of our soul from duty, that it is not bent to see the blemishes that continually afflict it! O how heavy is the hearing of our mind, light of hearing, that it hears and is silent, and does not make us hear what is fitting!","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܵܢ ... ܠܡܵܢ ... ܠܡܵܢ","severity":"info","text":"The passage is structured as a series of rhetorical questions introduced by ܠܡܵܢ (lāmā, 'why'), each lamenting a spiritual or moral decline, followed by exclamations beginning with ܐܘܿ ܟܡܵܐ (ō kmā, 'O how'). This pattern intensifies the reproachful tone.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܸܚܠܲܬ ܩܘܼܫܬܵܐ","severity":"info","text":"The phrase ܕܸܚܠܲܬ ܩܘܼܫܬܵܐ (deḥlat qushtā, 'fear of truth') is a key ascetic term in Narsai, denoting reverent awe before divine truth, which the passage claims has vanished from the mind.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܟܼܡܵܐ ܕܲܟܼܬܝܼܒ","severity":"info","text":"The phrase ܐܲܟܼܡܵܐ ܕܲܟܼܬܝܼܒ (akmā daktīb, 'as it is written') signals a scriptural allusion. The image of a 'black veil' covering the sick may echo Isaiah 60:2 or a patristic trope of spiritual blindness, though no direct citation is given.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܡܝܵܐ ܥܲܝܢܵܐ ܕܢܲܦܫܲܢ","severity":"info","text":"The metaphor of the 'blind eye of the soul' (ܣܲܡܝܵܐ ܥܲܝܢܵܐ ܕܢܲܦܫܲܢ) reflects Narsai's ascetic anthropology, where the soul's inner vision is impaired by sin, a theme common in Syriac monastic literature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܲܫܝܵܐ ܩܲܫܝܘܼܬ ܠܸܒܲܢ","severity":"info","text":"The exclamation on the 'hardness of the heart' (ܩܲܫܝܵܐ ܩܲܫܝܘܼܬ ܠܸܒܲܢ) parallels Narsai's homily 'On the Hardness of the Heart' (ed. DSC 107), where he similarly laments spiritual insensibility.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܠܥܵܠܲܡ (dalʿālam, 'with that which is eternal') could be read as a temporal or ontological contrast; the translation takes it as eternal.","The term ܗܸܕܼܝܘܿܛܘܼܬܵܐ (hedyōṭūtā, 'commonness') may mean 'simplicity' or 'ignorance'; the context suggests a lack of spiritual distinction."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܐܘܿ ܟܡܵܐ ܡܲܗܡܸܐ ܟܝܵܢ ܚܹܐܪܘܼܬܿܢ ܡ̣ܢ ܚܹܐܪܘܼܬܹܗ\nܕܠܵܐ ܡ̇ܘܕܲܥ ܠܲܢ ܙܸܕܼܩܹ̈ܐ ܕܦܲܐܝܼܝܼܢ ܠܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܀ :ܐܘܿ ܟܡܵܐ ܣܵܢܹ̇ܐ ܝܲܨܪܲܢ ܗܘ̤ ܠܹܗ ܕܠܵܐ ܒܲܡܫܘܼܚܬܼܵܐ\nܕܠܵܐ ܡܲܬܼܘܸܐ ܠܲܢ ܕܲܢܬܼܘܼܒܼ ܩܲܠܝܼܠ ܡ̣ܢ ܒܝܼ̈ܫܵܬܲܢ ܀ :ܒܵܠܲܥ ܦܲܓܼܪܲܢ ܘܠܵܐ ܟܲܪܝܵܐ ܠܹܗ ܥܲܠܐ ܒܘܼܣܒܵܣܹܗ\nܘܗܵܦܹ̇ܟ ܠܐܲܪܥܵܐ ܘܠܵܐ ܡܸܬܼܚܲܫܲܒܼ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܀ :ܠܵܐ ܪܵܢ݂̇ܝܢܲܢ ܕܡܵܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܢܸܓܼܕܲܝ̈ ܦܲܓܼܪܲܢ\nܘܠܵܐ ܒܵܥܹ̇ܝܢܲܢ ܒܥܵܬܼܵܐ ܕܚܲܫܹ̈ܐ ܕܲܡܥܝܼܩܝܼܢ ܠܲܢ ܀ :ܠܟܹܐܦ ܛܲܪܵܢܵܐ ܕܵܡܹ̇ܐ ܠܸܒܵܢ ܩܕܼܵܡ ܡܲܚ̈ܘܵܬܼܵܐ\nܘܲܕܼܠܵܐ ܚܵܐܹ̇ܫ ܗܵܐ ܡܲܚܫܝܼܢ ܠܹܗ ܚܲܫܹ̈ܐ ܣܒܼܝܼܣܹ̈ܐ ܀ :ܟܹܐܒܹ̈ܐ ܣܒܼܝܼܣܝܼܢ ܘܚܲܫܹ̈ܐ ܡܥܝܼܩܝܼܢ ܘܡ̇ܘܬܵܐ ܡܣܲܪܗܸܒܼ\nܘܗܘ̤ ܠܵܐ ܕܵܡܹ̇ܐ ܐܲܝܟ ܕܲܫܡܝܼܥ ܠܹܗ ܚܕܼܵܐ ܡ̣ܢ ܗܵܠܹܝܢ ܀ ܟܲܦܢܵܐ ܟܵܐܹ̇ܦ ܫܸܒܼܝܵܐ ܕܵܒܲܪ ܘܚܲܪܒܵܐ ܡܣܝܼܦܵܐ:\nܘܗܵܘܢܲܢ ܡܲܓܲܣ ܐܲܝܟ ܕܲܒܼܥܲܪܣܵܐ ܕܗܲܢܝܼܐܘܼܬܼܵܐ ܀ :ܩܪܵܒܼܵܐ ܬܵܩܹ̇ܦ ܩܹܐܪܣܵܐ ܣܵܓܹ̇ܐ ܕܡ̇ܐ ܡܸܫܬܲܦܲܥ\nܘܲܠܪܸܥܝܵܢܲܢ ܐܲܝܟ ܠܵܐ ܡܸܕܸܿܡ ܚܫܝܼܒܼ ܟܠ ܡܸܕܸܿܡ ܀ :ܣܸܕܼܩܹ̈ܐ ܒܥܹܕܿܬܵܐ ܫܓܼܘܼܫܝܹ̈ܐ ܒܚܲܢܦܹ̈ܐ ܘܗܸܪܬܼܵܐ ܒܟܼܠ ܕܘܼܟ\nܘܐܸܢ ܐ̄ܢܵܫ ܬܸܒܲܥ̇ ܕܲܪܓܼܝܼܫܝܼܢܲܢ ܠܵܐ ܪܓܼܝܼܫܝܼܢ ܚ̄ܢܲܢ ܀ :ܠܲܝܬܿ ܥܘܼܗܕܵܢܵܐ ܕܢܸܓܼܕܲܝ̈ ܦܲܓܼܪܲܢ ܒܓܼܵܘ ܪܸܥܝܵܢܲܢ\nܘܐܸܢ ܠܵܐ ܐܝܼܬܼ ܕܠܵܘ ܒܲܫܪܵܪܵܐ ܢܛܝܼܪ ܨܹܝܕ ܒܲܪܢܵܫ ܀ :ܠܵܘ ܒܲܫܪܵܪܵܐ ܢܛܝܼܪ ܥܘܼܗܕܵܢܵܐ ܕܫܲܪܝܼܪ݁ܵܬܼܵܐ\nܒܲܕܼܠܵܐ ܫܵܠ̈ܡܵܢ ܡܸܠܲܝ̈ ܦܘܼܡ̇ܐ ܠܗܵܘܢܵܐ ܕܲܠܓܼܵܘ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܬܼܵܢܹ̇ܐ ܥܘܼܗܕܵܢ ܡܸܠܹ݁̈ܐ ܒܡܸܠܹ̈ܐ ܒܲܠܚܘܿܕܼ\nܘܡ̣ܢ ܪܸܥܝܵܢܹܗ ܠܚܸܐ ܥܘܼܗܕܵܢܵܐ ܕܫܲܦܝܼܪ݁ܵܬܼܵܐ ܀","english":"Oh, how much does the freedom of the body cry out from its freedom, without making known to us the righteousnesses that are fitting for the free ones! Oh, how much does this our nature labor for itself without measure, without bringing to us a little profit from our evils! It devours our body and is not weary over its own sustenance, and it turns to the earth and does not consider what the cause is. We do not run to see what the cause of the afflictions of our body is, and we do not seek with a request the pains that oppress us. Like a stone that strikes, our heart is before the demonstrations, and without feeling, it causes itself to feel grievous pains. Grievous pains and oppressive sufferings and hastening death, and it does not cease as if it had heard one of these. Famine presses, captivity carries off, and the sword is drawn, and we are as if on the bed of luxury. War rages, the horn abounds with what is plundered, and to our minds everything is considered as nothing. Righteousnesses in the church, disturbances in the streets, and confusion in every place, and if a man seeks to investigate our ranks, they do not perceive our sin. There is no remembrance of the afflictions of our body within our minds, and if not, there is not truly a snare set for man. Not truly is the remembrance of the verities set, while the words of the mouth are not completed for the outer appearance. There is one who repeats the remembrance of words in words alone, and from his mind, the remembrance of the beautiful things is hidden.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the body's insatiable nature with human obliviousness to suffering, using a series of rhetorical questions and vivid images (famine, captivity, war) to underscore moral and spiritual blindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܿܢ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) here refers to the body's unbridled autonomy, a key concept in Narsai's ascetic critique of human nature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel exclamations (\"Oh, how much...\") followed by declarative statements, building a cumulative lament over human insensibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a leading theologian of the Church of the East; his homilies often employ vivid imagery to exhort moral reform, reflecting the ascetic milieu of late antique Edessa.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܕܠܵܐ ܡ̇ܘܕܲܥ ܠܲܢ ܙܸܕܼܩܹ̈ܐ (without making known to us the righteousnesses) is ambiguous: it may mean either that freedom hides righteous acts or that it fails to reveal what is righteous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܠܵܐ ܡ̇ܘܕܲܥ ܠܲܢ ܙܸܕܼܩܹ̈ܐ could be read as either 'without making known to us the righteous ones' or 'without making known to us the righteous acts'; the English draft opts for the latter.","The clause ܘܐܸܢ ܠܵܐ ܐܝܼܬܼ ܕܠܵܘ ܒܲܫܪܵܪܵܐ ܢܛܝܼܪ ܨܹܝܕ ܒܲܪܢܵܫ (and if not, there is not truly a snare set for man) is syntactically difficult; the translation follows a conditional reading."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܐܝܼܬܼ ܗ̄ܘ̣ ܕܲܡܗܝܼܪ ܙܢܲܝ̈ ܛܵܒܼ̈ܬܼܵܐ ܠܡܸܫܬܲܥܵܝܘܼ\nܘܲܒܼܚܘܼܫܵܒܼܵܘ̈ܗܝ ܣܒܼܝܼܣ ܩܸܢܝܵܢܵܐ ܕܲܫܟܼܝܼܪ݁ܵܬܼܵܐ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܛܲܢܵܢ ܠܡܸܬܼܒܲܥ ܗܵܘ̣ܠܵܐ ܥܲܙܝܼܙܵܐܝܼܬܼ\nܘܥܵܘ̣ܠܵܐ ܕܢܲܦܫܹܗ ܐܸܦܠܵܐ ܒܡܸܠܬܼܵܐ ܡܨܸܐ ܪܵܫܹ̇ܐ ܠܹܗ ܀ :ܐܝܼܬܼ ܕܲܡܨܲܚܸܐ ܠܓܲܝܵܪܘܼܬܼܵܐ ܘܓܼܢܵܒܼܘܼܬܼܵܐ\nܘܐܲܬܲܝܗܹܝܢ ܒܹܗ ܘܠܵܐ ܡܸܬܼܪ̈ܲܫܝܵܢ ܡ̣ܢ ܚܹܐܪܘܼܬܹܐ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܲܠܒܼܝܼܫ ܐ̄ ܣܟܹܿܝܡ ܢܲܟܼܦܘܼܬܼܵܐ ܘܲܟܼܢܝܼܟܼܘܼܬܼܵܐ\nܘܠܲܝܬܿ ܙܲܠܝܼܠ ܣܲܓܼܝܼ ܐܲܝܟ ܪܸܥܝܵܢܹܗ ܀ :ܐܝܼܬܼ ܕܲܡܚܵܘܸܐ ܐܲܦܹ̈ܐ ܕܚܘܼܒܵܐ ܨܹܝܕܼ ܚܲܒܿܝܼܒܹܗ\nܘܝܲܨܪܹܗ ܕܲܠܓܼܵܘ ܠܵܛܹ̇ܫ ܣܲܝܦܵܐ ܠܲܕܼܡ̇ܐ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܡܲܟܼܪܸܐ ܥܲܠ ܥܵܩܵܬܼܵܐ ܟܲܕܼ ܠܵܠ ܡܲܟܼܪܸܐ\nܘܕܵܡܹ̇ܐ ܠܕܹܐܒܼܵܐ ܕܲܠܒܼܝܼܫ ܕܘܼܡܵܐ ܕܥܸܪܒܵܐ ܒܢܸܟܼܠܵܐ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܝܵܕܲܥ ܠܲܡܩܲܟܪܵܓܼܘܼ ܠܲܫܟܼܝܼܪ݁ܵܬܼܵܐ\nܘܲܫܟܼܝܼܪ݁ܵܬܼܵܐ ܕܲܐܓܼܵܘ ܡܸܢܹܗ ܠܵܐ ܫܟܼܝܼܪ̈ܵܢ ܠܹܗ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܩܵܪܹܿܐ ܒܣܸܦܪ̈ܲܝ ܪܘܼܚܵܐ ܪܗܸܛܪܵܪܵܐܝܼܬܼ\nܘܲܠܥܸܓܼ ܗܵܘܢܹܗ ܠܡܸܓܼܡܲܪ ܡܸܠܹ̈ܐ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܐܝܼܬܼ ܕܲܡܦܲܫܸܩ ܐܵܦ ܣܘܼܟܵܠܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܝܲܢ ܒܢܸܟܼܠܹ̈ܐ ܣܬܼܝܼܪܹ̈ܐ ܕܲܒܼܪܸܥܝܵܢܹܗ ܀ :ܐܝܼܬܼ ܕܲܡܥܲܗܸܕܼ ܥܲܠ ܬܲܒܼܥ̈ܬܼܵܐ ܕܕܼܝܼܢܵܐ ܕܲܥܬܼܝܼܕܼ\nܘܠܹܗ ܠܵܐ ܫܲܪܝܼܪ ܐܵܦܠܵܐ ܕܐܝܼܬܼܵܘܗܝ ܡ̇ܪܹܗ ܕܕܼܝܼܢܵܐ ܀ :ܐܝܼܬܼ ܕܲܡܙܲܗܲܪ ܕܠܵܐ ܐ̄ܢܵܫ ܢܲܥܘܸܠ ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ\nܘܡܲܣܓܸܿܐ ܛܵܡܲܪ ܦܲܚܹ̈ܐ ܢܟܼܝܼܠܹ̈ܐ ܕܢܸܥܠܘܿܒܼ ܚܲܒܼܪ̈ܵܘܗܝ ܀ :ܐܝܼܬܼ ܕܲܡܓܲܢܸܐ ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܓܲܢ̄ܒܵܪܵܐܝܼܬܼ\nܘܲܡܣܲܬܿܬܼܵܐ ܒܹܗ ܐܲܝܟ ܥܸܩܵܪܵܐ ܒܥܘܼܡܩܵܐ ܕܐܲܪܥܵܐ ܀","english":"There is one who is swift to seek out the good deeds for the sake of being praised, and in his thoughts he is dull concerning the knots of falsehood. There is one who is eager to pursue a violent and wicked course, and the evil of his own soul he cannot even designate by a word. There is one who purifies pride and arrogance, and brings them into himself, and they are not uprooted from his freedom. There is one who has put on the guise of asceticism and humility, yet there is none so contemptible as his intention. There is one who shows a face of love toward his companion, while his nature conceals a sword for his blood. There is one who bends over the truth as if he does not bend, and resembles a wolf that has put on the form of a lamb in everything. There is one who knows how to reproach falsehoods, yet the falsehoods that are within him do not recognize him. There is one who reads the books of the Spirit with fluency, but his mind is too agitated to accomplish words through deeds. There is one who also interprets the meaning of the mysteries, yet is not changed by the hidden things that are in his thoughts. There is one who reminds of the judgments of the future judgment, but he himself is not steadfast, nor is the Lord of the judgment that is his. There is one who warns not to act unjustly in his own case, yet he multiplies and sets many snares for the feet of his companions. There is one who cuts off mercy for money with manly strength, and is rooted in it like a stake in the depth of the earth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܝܼܬܼ ܗ̄ܘ̣ ܕ...","severity":"info","text":"The passage is a catalogue of antithetical portraits, each introduced by the formula ܐܝܼܬܼ ܗ̄ܘ̣ ܕ ('there is one who'). This rhetorical pattern, common in Syriac moral instruction, contrasts outward virtue with inner vice.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܟܼܝܼܪ̈ܵܬܼܵܐ","severity":"info","text":"The term ܫܟܼܝܼܪ̈ܵܬܼܵܐ (škirātā) means 'falsehoods' or 'lies'. In this passage it appears twice: first as something one reproaches, then as something within oneself that one fails to recognize. The word is a plural abstract noun derived from the root ܫ-ܟ-ܪ, 'to lie'.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܘܼܡܵܐ ܕܥܸܪܒܵܐ","severity":"info","text":"The image of a wolf in sheep's clothing (ܕܘܼܡܵܐ ܕܥܸܪܒܵܐ) is a traditional moral trope in Syriac literature, derived from a common proverb rather than a specific biblical verse. Narsai uses it to illustrate hypocrisy.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܘܼܟܵܠܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ","severity":"info","text":"The phrase 'interprets the meaning of the mysteries' (ܣܘܼܟܵܠܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ) echoes the exegetical language of the East Syriac tradition, where ܣܘܼܟܵܠܵܐ (sukkālā) denotes the spiritual sense of scripture. Narsai contrasts this intellectual activity with the failure to be transformed by it.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܙܲܗܲܪ ܕܠܵܐ ܐ̄ܢܵܫ ܢܲܥܘܸܠ ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ","severity":"caution","text":"The Syriac text at this point is uncertain: the reading ܐ̄ܢܵܫ may be a corruption or a rare form. The English draft renders it as 'not to act unjustly', but the exact sense of the verb is debated. The passage likely means 'warns not to do wrong in his own case'.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, particularly in the phrase ܕܠܵܐ ܐ̄ܢܵܫ ܢܲܥܘܸܠ, where the verb form is obscure. The translation 'not to act unjustly' is a plausible interpretation but not certain."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܐܝܼܬܼ ܕܲܡܟܲܐܲܪ ܠܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܐܘܼܡ̇ܢܵܐܝܼܬܼ\nܘܟܲܡܝܼܢܵܐ ܒܹܗ ܐܲܝܟ ܐܵܟܹܕܼܢܵܐ ܒܢܸܩܥܹ̈ܐ ܕܫܘܿܥܵܐ ܀ :ܐܝܼܬܼ ܕܲܡܛܲܢܸܦ ܒܪܸܓܲܬܼ ܒܸܪܪܵܐ ܐܲܝܟ ܙܲܟܵܝܵܐ\nܘܲܡܛܲܒܲܥ ܒܵܗ̇ ܐܲܝܟ ܕܲܒܼܗܵܘܬܼܵܐ ܕܠܵܐ ܡܸܬܼܥܲܒܼܪܵܐ ܀ :ܐܝܼܬܼ ܕܢܵܕܵܐ ܠܹܗ ܡ̣ܢ ܚܲܣܵܡܹ̈ܐ ܘܢܲܟܿܘܼܠܬܼܵܢܹ̈ܐ\nܘܣܲܦܝܼܦܵܐ ܒܹܗ ܢܘܼܪܵܐ ܕܪܘܼܓܼܙܵܐ ܠܘܼܩܒܲܠ ܚܲܒܼܪ݁ܵܘ̈ܗܝ ܀ :ܐܝܼܬܼ ܕܲܡܒܲܙܲܚ ܒܚܘܼܬܼܪܵܐ ܢܕܝܼܕܼܵܐ ܘܲܒܼܪܵܡܘܼܬܼܵܐ\nܘܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܪܵܡܘܼܬܼ ܪܘܼܚܹܗ ܕܲܟܼܡܵܐ ܪܵܡ̇ܐ ܀ :ܐܝܼܬܼ ܕܲܡܡܲܝܸܩ ܒܪ݁ܲܓܿܘܼܙܬܼܵܢܹܐ ܘܲܒܼܚܸܡܬܼܵܢܹ̈ܐ\nܘܡ̇ܐ ܕܡܸܬܼܚܲܡܲܬܼ ܠܵܘ ܚܸܡܘܼܬܼܵܢܵܐ ܗ̄ܘ̣ ܐܸܠܵܐ ܕܲܝܘܵܐ ܗ̄ܘ̣ ܀ :ܐܝܼܬܼ ܕܲܡܩܲܛܪܸܓܼ ܢܵܛܪ̈ܲܝ ܐܲܟܿܬܼܵܐ ܠܩܲܪ̈ܝܼܒܲܝܗܘܿܢ\nܘܗܘ̤ ܠܕܼܵܪܕܵܪ̈ܝܼܢ ܠܵܐ ܡܲܥܒܲܪ ܠܵܗ̇ ܠܐܲܟܿܬܼܵܐ ܕܪܘܼܓܼܙܹܐ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܕܚܲܪܝܼܦ ܚܵܘܪܵܐ ܕܥܲܝܢܵܘ̈ܗܝ ܠܡܸܚܙܵܐ ܓܸܠܹ̈ܐ\nܘܲܒܼܩܵܪ̈ܝܵܬܼܵܐ ܕܲܒܼܒܼܵܒܼܵܬܹ̈ܗ ܠܵܐ ܡܸܬܼܒܲܩܸܐ ܀ :ܐܝܼܬܼ ܕܟܲܪܝܵܐ ܠܹܗ ܘܐܲܒܼܝܼܠ ܘܲܡܥܵܩ ܥܲܠ ܣܲܢ̈ܝܵܬܼܵܐ\nܘܥܘܼܗܕܵܢ ܥܵܘ̣ܠܹܗ ܠܵܐ ܣܠܸ̣ܩ ܡܸܡܬܼܘܿܡ ܥܲܠ ܪܸܥܝܵܢܹܗ ܀ :ܐܝܼܬܼ ܕܡܸܬܿܬܲܢܲܚ ܥܲܠ ܒܝܼ̈ܫܬܼܵܐ ܪܵܥܘܿܡ̇ܐܝܼܬܼ\nܘܥܲܠ ܒܝܼܫܵܬܹ̈ܗ ܠܵܐ ܚܲܫ̣ ܘܐܲܟܼܪܝܼ ܡ̣ܢ ܝܘܿܡ ܕܲܗܘ̤ܵܐ ܀ :ܘܐܝܼܬܼ ܕܲܡܦܲܠܸܓܼ ܐܵܦ ܙܸܕܼܩܵܬܼ̈ܐ ܡ̣ܢ ܐܸܢ̈ܩܵܬܼܵܐ\nܘܐܸܢ ܦܵܓܲܥ ܒܹܗ ܝܲܬܼܡ̇ܐ ܒܫܘܼܩܵܐ ܡܪܝܼܡ ܡܲܪܛܘܼܛܹܗ ܀ :ܐܝܼܬܼ ܕܲܡܬܲܪܓܸܿܡ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܩܕܼܵܡ ܫܵܡܘܿܥܹ̈ܐ\nܘܐܲܣܝܼܪ ܘܲܚܢܝܼܩ ܒܦܲܓܼܪ̈ܵܢܝܵܬܼܵܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀ :ܐܝܼܬܼ ܕܲܡܨܲܠܸܠ ܒܵܩܹ̈ܐ ܫܝܼܛܹ̈ܐ ܡܘܼܡܹ̈ܐ ܕܚܲܒܼܪ̈ܵܘܗܝ\nܘܒܼܵܠܲܥ̇ ܓܼܿܡܠܹ̈݁ܐ ܚܵܘ̈ܒܹܿܐ ܫܟܼܝܼܪܹ̈ܐ ܕܡ̇ܘܠܸܕܼ ܠܸܒܹܿܗ ܀","english":"There is one who makes haste for the love of praise deceitfully, and is slow in him like one who is dull in the hollows of falsehood. There is one who plunges into violent courses like a victor, and sinks into them as into a pit that cannot be crossed. There is one who flees from hardships and afflictions, and is slack in him the fire of wrath against his companions. There is one who mocks with a proud and haughty spirit, and the height of his spirit is not to be measured, how high it raises him. There is one who is enraged by insults and provocations, and when he is provoked, it is not a man but a demon. There is one who accuses the faults of others to their neighbors, and he himself does not let pass the fault of wrath from his own thoughts. There is one whose eye is sharp to see the blemishes of others, and the hidden faults of his own vices he does not seek out. There is one who is sorrowful and mournful and distressed over the affairs of others, and the remembrance of his own iniquity never enters his mind. There is one who is indignant at the evils of others justly, and at his own evils he does not grieve, and he is angry from the day it happened. And there is one who distributes even alms from thefts, and if an orphan meets him in the street, he raises his staff against him. There is one who interprets spiritual things before hearers, and is bound and confined by carnal things without satiety. There is one who prays with the oaths of his companions, and swallows the guilty debts of his own heart.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of 'There is one who...' clauses, each presenting a different type of self-deception or hypocrisy, building a cumulative portrait of moral blindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܝܘܵܐ","severity":"info","text":"The Syriac term ܕܲܝܘܵܐ (daywā) means 'demon' or 'evil spirit,' intensifying the condemnation: the provoked person is not merely angry but demonic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܬܲܪܓܸܿܡ","severity":"info","text":"The verb ܡܲܬܲܪܓܸܿܡ (matargem) means 'interprets' or 'translates,' here used for expounding spiritual matters, highlighting the contrast between public teaching and private carnality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The motif of distributing alms from thefts and then striking an orphan reflects a common ascetic critique of hypocrisy in charity, found in Syriac monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The series of antithetical portraits resembles the 'two ways' or 'two types' tradition in Syriac wisdom literature, e.g., in the Book of Steps or Aphrahat's Demonstrations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܒܢܸܩܥܹ̈ܐ, ܕܲܒܼܗܵܘܬܼܵܐ) that may affect interpretation; the English draft smooths over these ambiguities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several hapax legomena and uncertain forms (e.g., ܒܢܸܩܥܹ̈ܐ, ܕܲܒܼܗܵܘܬܼܵܐ) that may be scribal errors or dialectal variants; the English draft adopts a conventional reading."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܐܝܼܬܼ ܗ̄ܘ̣ ܕܲܣܒܼܝܼܪ ܕܒܹܗ ܗ̄ܘ̣ ܡܣܲܝ̈ܟܼܵܢ ܫܲܦܝܼܪ̈ܵܬܼܵܐ\nܘܪܲܚܝܼܩ ܡܸܢܗܹܝܢ ܐܲܟܼܡܵܐ ܕܪܲܚܝܼܩ ܛܵܘܪܵܐ ܕܪܲܚܝܼܩ ܀ :ܐܝܼܬܼ ܕܡܸܬܼܩܲܠܲܣ ܟܲܕܵܒܼܵܐܝܼܬܼ ܡ̣ܢ ܟܲܕܵܒܹ̈ܐ\nܘܐܸܠܘܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܦܘܼܡ̇ܐ ܠܟܹܐܦܹ̈ܐ ܩܥܲܝ̈ ܕܐܘܿܗ ܡܸܢܹܗ ܀ :ܟܡܵܐ ܐܝܼܬܼ ܕܝܼܪܸܒܼܘ ܘܲܩ̣ܢܵܘ ܕܲܪܓܼܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ\nܘܠܵܐ ܫܵܘܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܕܢܸܗܘܘܿܢ ܥܲܒܼ̈ܕܹܿܐ ܠܥܲܒܼ̈ܕܹܿܐ ܕܥܲܒܼ̈ܕܹܿܐ ܀ :ܟܡܵܐ ܐܝܼܬܼ ܕܲܚ̣ܝܵܘ ܒܟܲܗܝܼܢܘܼܬܼܵܐ ܘܚܘܼܠܡܵܢ ܦܲܓܼܪܵܐ\nܘܠܵܐ ܘܵܠܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܢܸܕܼܢܲܚ ܫܵܡܫܵܐ ܥܲܠ ܚܲܝܲܝ̈ܗܘܿܢ ܀ :ܟܡܵܐ ܐܝܼܬܼ ܕܐܲܛܥܝܼܘ ܒܲܡ̈ܢܵܘܵܬܼܵܐ ܕܐܸܣܟܹܿܝܡ ܐܸܣܟܹܿܝܡ\nܘܲܥܬܼܝܼܕܼ ܝܵܘܡ̇ܐ ܕܢܸܓܼܠܸܐ ܙܹܐܦܵܐ ܕܐܸܣܟܹܿܡܲܝ̈ܗܘܿܢ ܀ :ܟܡܵܐ ܐܝܼܬܼ ܕܲܗܘ̤ܵܘ ܒܹܝܬܼ ܡ̇ܘ̈ܡ̇ܬܼܵܐ ܠܫܲܒܼܪ̈ܲܝ ܠܸܒܵܐ\nܘܲܒܼܝܘܿܡ ܕܝܼܢܵܐ ܗܵܘܹ̇ܝܢ ܓܘܼܚܟܵܐ ܠܚܲܙܵܚܲܝ̈ܗܘܿܢ ܀ ܟܡܵܐ ܫܘܼܚ̈ܠܵܦܝܼܢ ܕܠܵܐ ܡܸܬܼܡܢܹܝܢ ܒܹܝܬܼ ܒܢܲܝ̈ܢܵܫܵܐ:\nܘܠܲܝܬܿ ܒܲܪܢܵܫܵܐ ܕܪܵܢܹ̇ܐ ܒܥܵܘ̣ܠܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܒܟܹܐܢܹ̈ܐ ܣܢܲܝ̈ܵܐ ܕܥܵܘ̣ܠܵܐ ܣܲܢܝܵܐ ܟܪܝܼܗܝܼܢ ܐ̄̈ܢܵܫܵܐ\nܘܠܵܐ ܝܲܨܝܼܦܝܼܢ ܕܲܚܒܼܵܪ̈ܵܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܡܣܲܬܲܪ ܟܹܐܒܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܠܵܐ ܡܸܬܼܦܲܣܝܼܢ ܕܲܢܣܝܼܡܘܼܢ ܠܹܗ ܣܲܡܵܐ ܕܥܵܗܹ̇ܢ ܀ :ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܥܵܘܪܲܬ̤ ܐܸܢܘܿܢ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ\nܘܚܵܪ̣ܘ ܒܲܚܕܼܵܕܹ̈ܐ ܟܲܕܼ ܡܸܬܼܚܲܪܒܿܝܼܢ ܡ̣ܢ ܚܲܒܼܪ̈ܲܝܗܘܿܢ ܀ :ܬܵܘ ܫܲܬܿܝܼܩܹ̈ܐ ܚܙܵܘ ܡܲܠܠܹ݁̈ܐ ܟܡܵܐ ܐܸܫܬܲܬܲܩܘ\nܕܡܝܼܬܼܘ ܒܲܚܛܝܼܬܼܵܐ ܘܠܑܵܐ ܢܵܕܼܘ ܘܐܲܪܓܸܿܫܘ ܒܥܘܼܢܕܵܢܲܝ̈ܗܘܿܢ ܀","english":"There is one who thinks that in him are perfected good things, and is far from them as the mountain is far from the plain. There is one who is reproached falsely by liars, and if there were a mouth for stones, they would cry out from him. How many have grown old and ascended the step of headship, and were not worthy that their servants be servants to servants. How many have lived in health and soundness of body, and it was not necessary that a deacon should cry out over their lives. How many have erred in the ways of the schema of the schema, and the day is ready that the filth of their schema will be revealed. How many have been in the house of oaths to the children of the heart, and on the day of judgment become a laughingstock to their beholders. How many changes that are not to be counted among the sons of men, and there is no man who knows the evil that is among the sons of men. The sorrowful sick of evil, the sick of men, and they are not concerned for the wounds of their thoughts. In their thoughts the pain of their thoughts is hidden, and it is not possible that they should place for it a medicine that will heal. Ignorance has entered between them and the truth, and they are angry with each other when they are destroyed by their companions. Come, silent ones, see the speakers, how they have been silenced, who died in sin and did not know and did not perceive their own end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The Syriac ܐܸܣܟܹܿܝܡ (from Greek σχῆμα) denotes monastic habit or way of life. The repetition 'schema of the schema' intensifies the critique of hypocrisy in outward religious forms.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܓܼܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'step of headship' likely refers to ecclesiastical or monastic leadership, a common theme in Narsai's reproof of unworthy clergy.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܡ̇ܘ̈ܡ̇ܬܼܵܐ","severity":"info","text":"The 'house of oaths' may echo Matthew 26:74 or similar oath-taking contexts, but the reference is general; Narsai uses it to condemn false piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܵܐ ܐܝܼܬܼ","severity":"info","text":"The repeated phrase 'How many' (ܟܡܵܐ ܐܝܼܬܼ) structures this passage as a series of rhetorical laments, cataloguing various forms of hypocrisy and self-deception.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܵܘ ܫܲܬܿܝܼܩܹ̈ܐ ܚܙܵܘ ܡܲܠܠܹ݁̈ܐ","severity":"info","text":"The contrast between 'silent ones' and 'speakers' parallels earlier Syriac ascetic literature, where silence is a virtue and loquacity a sign of pride.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܣܒܼܝܼܪ","severity":"caution","text":"The verb ܕܲܣܒܼܝܼܪ ('thinks') is ambiguous: it could mean 'supposes' or 'is convinced'; the context suggests a deluded self-perception, but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'schema of the schema' may be a textual corruption or deliberate intensification; the exact referent of 'schema' (monastic habit or rank) is ambiguous.","The identity of 'the silent ones' and 'the speakers' is not specified; they may refer to monks vs. worldly clergy, or to the humble vs. the proud."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܡܲܢ ܡܝܼܬܼ ܡ̇ܘܬܵܐ ܕܕܼܵܡܹ̇ܐ ܠܡܵܘܬܵܐ ܕܡܝܼܬܼܵܐ ܕܕܼܵܪܲܢ\nܕܡܲܚܬܼ ܟܠܢܵܫ ܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܕܡ̇ܢܵܘ̇ ܡܵܘܬܹ̇ܐ ܀ :ܒܐܲܝܢܵܐ ܕܵܪܵܐ ܥܫܸ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܐܲܝܟ ܒܝܼ̈ܫܬܲܢ\nܕܟܲܕܼ ܣܲܓܿܝܼ̈ܐܢ ܠܵܐ ܡܸܣ̈ܬܲܒܼܥܵܢ ܠܣܵܥܘܿܪ̈ܲܝܗܹܝܢ ܀ :ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܪܚܝܼܡܵܐ ܒܝܼܫܬܵܐ ܠܪܸܥܝܵܢ ܒܝܼܫܹ̈ܐ\nܘܗܵܢܵܘ̇ ܬܸܡܗܵܐ ܕܲܟܼܡܵܐ ܒܝܼܫܵܐ ܘܲܟܼܡܵܐ ܪܚܝܼܡܵܐ ܀ :ܒܝܼܫܘܼܬܼ ܒܝܼܫܬܵܗ̇ ܥܨܵܬܲܢܝ ܕܐܸܒܼܥܸܐ ܥܲܠ ܒܝܼܫܘܼܬܼܵܗ̇\nܕܲܒܼܓܲܠܝܘܼܬܼܵܗ̇ ܢܸܚܙܘܿܢ ܐ̄ܢܵܫܵܐ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܣܲܢܝܘܼܬܼ ܒܝܼܫܬܵܗ̇ ܥܸܒܼܕܲܬ̤ ܐ̄̈ܢܵܫܵܐ ܣܲܢܝܲܝ̈ ܚܸܙܘܵܐ\nܘܨܵܪܬܵܗ̇ ܒܡܸܠܹ̈ܐ ܕܲܢܚܘܼܪܘܼܢ ܒܵܗ̇ ܕܲܟܼܡܵܐ ܣܲܢܝܵܐ ܀ :ܠܲܫܟܼܝܼܪܘܼܬܼܵܗ̇ ܓܲܢܝܲܬ̤ ܡܸܠܲܬܼܝ ܘܲܡܓܲܢܸܐ ܦܘܼܡܝ\nܕܢܸܕܲܥ ܟܠܢܵܫ ܠܲܡܓܲܢܵܝܘܼ ܙܲܢܲܝ̈ ܒܝܼ̈ܫܬܼܵܐ ܀ :ܙܢܲܝ̈ ܒܝܼ̈ܫܬܼܵܐ ܚܙܹ̇ܝܬܼ ܕܲܡܓܲܢܹܝܢ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ\n:ܘܚܸܫܹ̇ܬܼ ܣܲܓܿܝܼ ܥܲܠ ܓܘܼܢܵܝܵܐ ܕܪܲܒܿܘܼܬܼ ܛܘܿܗܡܲܢ\nܛܘܿܗܡ̇ܐ ܪܲܒܵܐ ܩܪ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܠܛܘܿܗܡܲܢ ܪܲܒܵܐ ܀ :ܒܗܵܝ̇ ܕܐܲܪܝܼܡܹܗ ܠܘܵܬܼ ܫܘܼܡ̇ܗܵܐ ܕܪܲܒܿܘܼܬܼ ܝܵܬܹܗ\n:ܒܗܵܢ ܫܘܼܡ̇ܗܵܐ ܫܲܡܗܹܗ ܪܹܫܵܐ ܕܪܹܫܝܼܬܼ ܚܲܝܲܝ̈ܢ\nܟܲܕܼ ܚܵܙܹ̇ܩ ܗ̄ܘ̣ܵܐ ܕܢܹܐܙܲܠ ܢܲܡܠܸܟ ܒܐܲܬܼܪܵܐ ܕܪܵܘܡ̇ܐ ܀ :ܓܲܒܼܪܵܐ ܠܲܡ ܚܲܕܼ ܕܐܝܼܬܼܵܘܗܝ ܛܘܿܗܡܹܗ ܛܘܿܗܡ̇ܐ ܪܲܒܵܐ\nܐܸܙܲܠ ܠܐܲܬܼܪܵܐ ܕܪܵܚܝܼܩ ܣܲܓܿܝܼ ܕܢܲܡܠܸܟ ܬܲܡ̇ܢ ܀ :ܒܐܲܬܼܪܵܐ ܕܪܵܘܡ̇ܐ ܐܲܡܠܸܟ ܓܸܢܣܲܢ ܒܝܲܕܼ ܒܲܪ ܓܸܢܣܲܢ\nܘܲܛܥ̣ܵܝܗܝ ܓܸܢܣܲܢ ܠܫܘܼܘܕܵܝ ܡܸܠܹ̈ܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ ܀ :ܐܲܣܩܲܢ ܐܲܡܝܼܪ ܘܐܵܘܬܿܒܲܢ ܥܲܡܹܗ ܠܥܸܠ ܒܲܫܡܲܝܵܐ\nܘܠܲܝܬܿ ܥܘܼܗܕܵܢܵܐ ܕܗܵܝ̇ ܡܲܣܲܩܬܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܲܢ ܀","english":"He who dies a death that resembles the death of the dead of the generation, which casts down everyone, and no man knows how many deaths. In which generation has he lived in evils like the evils, which, when they are many, are not satisfied with their hairs? Without satiety, evil loves evil thoughts, and behold, wonder: how much evil and how much beloved! The evil of her evil has counseled me to seek after her evil, that in her revelation a man might see his standings. The help of her evil has made men helpers of vision, and her form in words of the beholder sees in her how much help. For her drunkenness my word has become a herald, and my mouth proclaims, that everyone may know the proclaimers of evils. The proclaimers of evils I have seen proclaiming to the sons of man, and I have thought much about the gathering of the multitude of kinds. The great kind, the Creator called him to the great kind. In that he raised him to the name of the greatness of his sign, by this name the head of the beginning of our lives named him, when it was necessary to go and reign in the place of height. A man, not one whose kind is the great kind, went to a place very far to reign there. In the place of height, a giant reigned by the hand of the son of a giant, and the giant led him astray to the confession of words that are against the giant. He raised up an emir and seated him with him above in heaven, and there is no remembrance of that ascent within our thoughts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܢ ܡܝܼܬܼ ܡ̇ܘܬܵܐ ܕܕܼܵܡܹ̇ܐ ܠܡܵܘܬܵܐ ܕܡܝܼܬܼܵܐ ܕܕܼܵܪܲܢ","severity":"info","text":"The opening line contrasts a death that merely resembles the death of the generation's dead, suggesting a spiritual or moral death distinct from physical demise.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܿܗܡܲܢ","severity":"info","text":"The term ܛܘܿܗܡܲܢ (ṭuhmā) means 'kind' or 'species,' here used in a theological sense to denote a category of being, possibly referencing the 'great kind' as a divine or angelic order.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܸܢܣܲܢ","severity":"info","text":"The figure of the 'giant' (ܓܸܢܣܲܢ, gessā) may allude to biblical or apocryphal giants (e.g., Nephilim), often symbolizing pride or rebellion in Syriac exegesis.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܝ̇ ܕܐܲܪܝܼܡܹܗ ܠܘܵܬܼ ܫܘܼܡ̇ܗܵܐ ܕܪܲܒܿܘܼܬܼ ܝܵܬܹܗ","severity":"info","text":"This passage shifts from general moral reflection to a narrative about a 'great kind' and a 'giant,' marking a transition to allegorical or exemplary storytelling.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܛܥ̣ܵܝܗܝ ܓܸܢܣܲܢ ܠܫܘܼܘܕܵܝ ܡܸܠܹ̈ܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ","severity":"caution","text":"The phrase 'led him astray to the confession of words that are against the giant' is ambiguous: it may imply doctrinal error or political deception, but the exact referent is unclear.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܐܲܣܩܲܢ ܐܲܡܝܼܪ ܘܐܵܘܬܿܒܲܢ ܥܲܡܹܗ ܠܥܸܠ ܒܲܫܡܲܝܵܐ","severity":"info","text":"The image of an 'emir' seated in heaven may reflect Narsai's engagement with contemporary political or ecclesiastical hierarchies, possibly critiquing worldly authority.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'giant' and 'emir' is not specified; they may be allegorical or refer to specific historical figures.","The phrase 'confession of words that are against the giant' could denote heresy or political opposition, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܕܒܼܵܥܹ̇ܐ ܚܠܵܦܲܝܢ ܟܬܿܒܼ ܟܵܪܘܿܙܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܘܐܸܢ ܐ̄ܢܵܫ ܢܸܒܼܥܸܐ ܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܕܐܲܝܟܵܐ ܟܬܼܝܼܒܼܵܐ ܀ :ܠܲܝܬܿ ܥܘܼܗܕܵܢܵܐ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ\nܘܐܸܢ ܐܝܼܬܼ ܠܵܐ ܐܝܼܬܼ ܕܦܸܠܓܿܘܼܬܼ ܐ̄ܢܵܫܵܐ ܥܢܸܐ ܒܲܬܼܘܵܬܼܵܐ ܀ ܒܦܸܠܓܼܘܼܬܼ ܐ̄ܢܵܫܵܐ ܗܵܪܓܼܝܼܢ ܐ̄ܢܵܫܵܐ ܒܡܸܠܲܝ̈ ܪܘܼܚܵܐ:\nܒܗܵܘ̇ ܒܲܪܢܵܫܵܐ ܕܫܝܼܛܵܐ ܡܢܵܬܹܗ ܘܲܒܼܨܝܼܪ ܗܸܪܓܹܿܗ ܀ :ܦܲܓܼܪܵܐ ܗ̄ܘ̣ ܫܝܼܛܵܐ ܕܲܥܢܸܐ ܒܗܸܪܓܵܐ ܕܝܲܩܝܼܪ݁ܵܬܼܵܐ\nܘܢܲܦܫܵܐ ܦܐܝܼܬܼܵܐ ܕܲܡܟܵܐ ܘܫܲܠܝܵܐ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܀ :ܘܵܝ ܠܹܗ ܠܓܸܢܣܲܢ ܠܐܲܝܢܵܐ ܫܸܦܠܵܐ ܢܚܸܬܼ ܐܝܼܩܵܪܹܗ\nܕܲܫܒ݂ܲܩ ܕܲܠܥܸܠ ܘܐܲܥܢܝܼ ܢܲܦܫܹܗ ܒܐܲܪ̈ܥܵܢܝܬܼܵܐ ܀ :ܘܵܝܠܹܗ ܠܥܲܡܲܢ ܕܐܲܝܟܵܐ ܫܸܪܟܲܬ̤ ܛܵܒܼܬܼܵܐ ܕܛܘܼܒܹܗ\nܕܛܥ̣ܵܐ ܩܝܵܡܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܒܲܕܼܡܸܬܼܚܲܙ̈ܝܵܢ ܀ :ܠܲܕܼܡܸܬܼܚܲܙ̈ܝܵܢ ܪܚܸܡ̣ܘ ܡ̇ܝ̈ܘܿܬܹܐ ܪ̈ܵܚܡܲܝ ܦܸܗܝܵܐ\nܘܐܲܝܟ ܠܵܐ ܡܸܕܸܿܡ ܚ̣ܫܲܒܼܘ ܝܘܼܬܼܪ݁ܵܢܹܐ ܕܫܲܪܝܼܪ݁ܵܬܼܵܐ ܀ :ܐܘܿ ܗܲܦܟܵܝܹ̈ܐ ܕܗܲܦ̣ܟܿܘܼܗܝ ܠܛܲܟܼܣܵܐ ܕܫܲܦܝܼܪ݁ܵܬܼܵܐ\nܘܲܣܢ̣ܵܘ ܛܘܼܒܹ̈ܐ ܘܲܪܚܡ̣ܘ ܢܸܓܼ̈ܕܹܿܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܐܘܿ ܡܲܪ̈ܝܼܕܹܐ ܕܲܕܠܚ̣ܘܼܗܝ ܠܫܲܝܢܵܐ ܒܚܸܪ̈ܝܵܢܲܝܗܘܿܢ\nܘܫܲܪܝܼܘ ܥܵܒܼ̇ܕܲܝܼܢ ܩܪܵܒܼܵܐ ܟܲܣܝܵܐ ܥܲܡ ܐܲܚܲܝ̈ܗܘܿܢ ܀ :ܠܡܲܚܣܸܢ ܝܲܠܦܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܫܲܝܢܵܐ ܒܚܲܕܼ ܡ̣ܢ ܐ̄ܢܵܫܵܐ\nܘܩܲܠܝܼܠܵܐܝܼܬܼ ܛܥ̣ܵܐܘܼܗܝ ܠܢܝܼܫܵܐ ܕܚܵܘܝܼ ܐܸܢܘܿܢ ܀ :ܕܠܵܐ ܒܨܸܒܼܝܵܢܗܘܿܢ ܐܲܦܢܝܼ ܐܸܢܘܿܢ ܡ̣ܢ ܨܹܝܕܼ ܛܘܼܥܝܲܝ\nܘܲܒܼܨܸܒܼܝܵܢܗܘܿܢ ܫܵܛ̣ܘ ܦܘܼܩܕܵܢܹ̈ܐ ܕܦܲܩܸܕܼ ܐܸܢܘܿܢ ܀ :ܚܘܿܒܵܐ ܘܫܲܝܢܵܐ ܐܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܛܲܪ ܨܹܐܕܼܵܘܗܝ\nܘܐܲܝܟ ܕܲܠܛܲܒܼܥܵܐ ܐܲܪܡܝܼ ܐܸܢܘܿܢ ܥܲܠ ܪ̈ܓܼܫܲܝܗܘܿܢ ܀","english":"He who seeks after them, the herald writes of his proclamation. And if a man seeks, no man knows where it is written. There is no memory of the writings in the thought of a man. And if there is, there is no half of a man that is immersed in the letters. In half of a man, a man meditates with the words of the spirit. In that man, the body is immersed, and his meditation is small. The body is immersed in the meditation of heavy things, and the soul is good, which is at rest and quiet from labor. Woe to the body, to what depth and fall its honor has descended, that it has left the heights and immersed itself in earthly things. Woe to the people, where the good portion of its blessedness has gone astray from the covenant of the future things in the spectacles. They loved the spectacles, the lovers of the abyss, and they considered the excesses of the true things as nothing. O perverters, who perverted the order of the beautiful things and overturned the blessed things and loved the webs without end. O rebels, who troubled the peace with their diggings and began to make a hidden war against their brothers. To teach her the way of peace through one man, and easily led him astray from the thought of showing them. Not by their will did they show them from their error, and by their will they rejected the commands that he commanded them. Guilt and peace taught them to guard his hunt, and as if by nature he cast them upon their senses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܦܸܠܓܼܘܼܬܼ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The phrase 'in half of a man' likely denotes a state of moral or spiritual division, contrasting the body's immersion in material concerns with the soul's potential for rest.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܼܛܵܐ","severity":"info","text":"The term 'immersed' (ܫܝܼܛܵܐ) carries a sense of being submerged or sunk, used here to describe the body's entanglement in earthly matters, a key ascetic motif in Narsai.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܕܲܡܸܬܼܚܲܙ̈ܝܵܢ","severity":"info","text":"The 'spectacles' (ܕܲܡܸܬܼܚܲܙ̈ܝܵܢ) likely refer to public entertainments or theatrical shows, which early Syriac authors often condemned as distractions from spiritual life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝ ܠܹܗ ... ܘܵܝܠܹܗ ... ܐܘܿ ... ܐܘܿ","severity":"info","text":"The passage shifts from a general reflection to a series of exclamations ('Woe to... O...'), intensifying the rhetorical reproach against those who abandon spiritual discipline.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܡ ܐܲܚܲܝ̈ܗܘܿܢ","severity":"info","text":"The phrase 'hidden war against their brothers' echoes a common theme in Syriac ascetic literature, where internal community strife is seen as a betrayal of the monastic covenant.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܒܨܸܒܼܝܵܢܗܘܿܢ ... ܘܲܒܼܨܸܒܼܝܵܢܗܘܿܢ","severity":"caution","text":"The contrast between 'not by their will' and 'by their will' is ambiguous; it may indicate a paradox of human agency in sin, or a textual corruption in the Syriac manuscript.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'them' in the opening line is unclear; it may be the 'evils' from the previous passage or a new antecedent.","The phrase 'half of a man' is ambiguous, possibly a metaphor for incomplete spiritual awareness or a textual crux."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܒܗܵܠܹܝܢ ܐܸܡ݂ܲܪ ܕܢܸܕܲܥ ܥܵܠܡܵܐ ܕܬܲܠܡܝܼܕܲܝ̈ ܐ̄ܢܬܿܘܿܢ\nܒܚܘܼܒܵܐ ܘܫܲܝܢܵܐ ܕܲܡܚܵܘܿܝܬܿܘܿܬ ܚܲܕܼ ܨܹܝܕܼ ܚܲܒܼܪܹܗ ܀ :ܢܸܒܼܥܸܐ ܡ̇ܕܹܝܢ ܐܸܢ ܐܝܼܬܼ ܗܵܠܹܝܢ ܒܕܼܵܪܲܢ ܥܲܣܩܵܐ\nܘܢܸܚܙܸܐ ܨܹܝܕܼ ܡܲܢ ܩܲܝܵܡ ܢܝܼܫܵܐ ܕܚܘܼܒܵܐ ܘܫܲܝܢܵܐ ܀ :ܒܥܹܕܿܬܵܐ ܢܸܒܼܓܹܝܗ̇ ܠܗܵܕܹܐ ܒܥܵܬܵܐ ܕܚܘܼܒܵܐ ܘܫܲܝܢܵܐ\nܐܲܝܟܵܐ ܕܝܲܗ̣̄ܒܵܗ̇ ܗܵܘ̇ ܡܲܠܦܵܢܵܐ ܕܫܲܦܝܼܪ݁ܵܬܼܵܐ ܀ :ܡ̣ܢ ܒܲܝܬܵܝܹ̈ܐ ܢܹܐܠܲܦ ܢܝܼܫܵܐ ܕܡ̇ܪܹܐ ܒܲܝܬܵܐ\nܕܗܸܢܘ̣ܿܢ ܝܵ̇ܕܼܥܝܼܢ ܠܡܸܚܢܵܐ ܫܲܦܝܼܪ ܠܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܓܠܵܝ ܠܲܢ ܥܹܕܿܬܵܐ ܠܐ̄ܪ̈ܵܙܹܐ ܕܝܼܠܸܦܬܿܝ ܡ̣ܢ ܡ̇ܟܼܘܿܪܹܟܼܝ\nܕܢܸܠܸܦ ܐܸܢܘܿܢ ܠܲܕܼܒܼܵܥܹ̇ܝܢ ܠܲܢ ܒܥܵܬܼܵܐ ܕܲܥܒܠܲܝܟܿܝܼ ܀ :ܡܟܼܝܼܪܲܬܼ ܡܲܠܟܵܐ ܕܡܲܟܼܪܵܗ̇ ܡܲܠܟܵܐ ܒܕܸܒܼܚܵܐ ܕܦܲܓܼܪܹܗ\nܦܲܫܸܩܝ ܠܲܒܼܢܲܝ̈ܟܿܝ ܬܸܡܘܲܝ ܕܲܗܘ̤ܵܬܼ ܒܲܡܟܼܝܼܪܘܼܬܹܟܼܝ ܀ :ܛܥ݂ܲܝܬܿܝ ܠܹܟܼܝ ܟܲܠܬܼܵܐ ܩܝܵܡܵܐ ܕܐܲܩܝܼܡܬܿܝ ܥܲܡ ܡ̇ܟܼܘܿܪܟܼܝ\nܘܕܲܓܸܿܠܬܿܝ ܐܸܢܘܿܢ ܠܕܵܫܢܹ̈ܐ ܕܪܘܼܚܵܐ ܕܝܲܗ̣̄ܒܼ ܠܹܟܼܝ ܒܚܘܼܒܹܿܗ ܀ :ܒܕܼܵܫܢܹ̈ܐ ܫܒܼܝܼ̈ܚܹܐ ܘܚܲܝܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܝܲܩܪܹܟܼܝ ܡܲܠܟܵܐ\nܐܲܝܟܵܐ ܐܸܢܘܿܢ ܚܵܘܵܝ ܡܸܕܹܿܡ ܕܐܲܩܝܼܡ ܨܹܐܕܲܝܟܿܝ ܀ :ܐܲܝܟܵܐ ܗ̄ܝܼ ܐܸܣܛܠܵܐ ܕܲܙܩܲܪ ܝܲܗ̣̄ܒܼ ܠܹܟܼܝ ܡ̣ܢ ܓܵܘܡܲܝܵ̈ܐ\nܐܸܨܛܲܐܝܲܬ̤ ܠܵܗ̇ ܒܨܵܐܬܼܵܐ ܣܢܝܼܬܼܵܐ ܕܲܫܟܼܝܼܪ݁ܵܬܹܟܼܝ ܀ :ܐܲܝܟܵܘ ܛܲܒܼܥܵܐ ܕܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܣܵܡ̣ ܠܹܟܼܝ ܒܐܝܼܕܲܝܟܿܝ̈\nܢܦ݂ܲܠ ܠܹܗ ܘܐܸܒܲܕܼ ܠܵܘ ܡ̣ܢ ܕܲܪܓܹܗ ܐܸܠܵܐ ܡܸܢܹܟܼܝ ܀ :ܐܲܝܟܵܘ ܬܵܓܼܵܐ ܘܫܘܼܠܛܵܢ ܪܵܘܡ̇ܐ ܕܡܲܓܼܥܲܠ ܗ̄ܘ̣ܵܐ ܠܹܟܼܝ\nܠܲܝܬܵܘܗܝ ܨܸܐܕܲܝܟܿܝ ܒܲܕܼܠܵܐ ܩܵܘܝܼܬܿܝܼ ܒܚܘܼܒܵܐ ܨܹܐܕܼܵܘܗܝ ܀","english":"In these matters he said that the world knows that the disciples are established in love and peace, which the proclamation of one shows to his companion. He seeks something if there is in these matters in the difficult generation, and he sees what stands, the foundation of love and peace. In the Church he seeks for this request of love and peace, where the teacher of beautiful things gives it. From the houses he learned the foundation of the master of the house, that he might be knowing to strike beautifully for beautiful things. Reveal to us, Church, the mysteries of your teaching from your betrothed, that he learned and became for those who are fitting for you in the request of your passage. The betrothal of the king who betroths her, the king by the sacrifice of his body, open your gates, the twins that were in your betrothal. You erred, bride, the covenant that you established with your betrothed, and you lied and became for the pleasures of the spirit that he gave you in his love. By glorious pleasures and powers of the mighty, honor you, king, where he became and shows something that he established against you. Where is the stole that he gave you from the baptisteries? It was defiled by the filthy request of your drunkennesses. Where is the seal of the spirit of revelation that he placed for you in your hands? It fell and was lost from its rank, not from him but from you. Where is the crown and the authority of the height that would roll for you? It is not against you in the absence, for you are firm in love against him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܠܬܼܵܐ","severity":"info","text":"The Syriac term ܟܲܠܬܼܵܐ (kalltā) means 'bride' and is used here as a metaphor for the Church, a common ecclesiological image in Syriac literature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܼܪܵܗ̇","severity":"info","text":"The verb ܡܲܟܼܪ (makar) means 'to betroth' and is used in a double sense: the king betroths the Church, and the Church's betrothal is a covenant (ܩܝܵܡܵܐ).","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܘܼܒܵܐ ܘܫܲܝܢܵܐ","severity":"info","text":"The phrase 'in love and peace' echoes New Testament language, e.g., 2 Corinthians 13:11 (Syriac Peshitta), where love and peace are paired as marks of apostolic teaching.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܸܣܛܠܵܐ","severity":"info","text":"The stole (ܐܸܣܛܠܵܐ) is a liturgical vestment associated with baptism and ordination; its defilement here symbolizes the Church's corruption of its sacramental purity.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟܵܐ","severity":"info","text":"The repeated interrogative ܐܲܝܟܵܐ ('where?') structures a series of rhetorical questions (stole, seal, crown) that lament the loss of the Church's spiritual endowments.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܓܸܿܠܬܿܝ","severity":"caution","text":"The verb ܕܲܓܸܿܠ (daggēl) can mean 'to lie' or 'to slander'; here it is ambiguous whether the bride (Church) has lied or been deceived, but the context of error (ܛܥ݂ܲܝܬܿܝ) suggests active fault.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' (ܡܲܠܟܵܐ) is ambiguous: it may refer to Christ, a bishop, or a symbolic figure; the text does not specify.","The phrase 'sacrifice of his body' (ܕܸܒܼܚܵܐ ܕܦܲܓܼܪܹܗ) could refer to the Eucharist or to martyrdom; the context of betrothal favors a Eucharistic reading."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܡܲܢ ܒܲܙ ܥܘܼܬܼܪܹܟܼܝ ܩܲܢܝܲܬܼ ܥܘܼܬܼܪܵܐ ܐܲܠܵܗܵܝܵܐ\nܚܲܫܹ̈ܐ ܠܙܝܼܙܹ̈ܐ ܘܫܹ̈ܐܕܹܐ ܛܪ̈ܘܼܢܹܐ ܐܘܿܗ ܡ̇ܢ ܓܲܕܼܫܹܟܼܝ ܀ :ܚܲܫܹ̈ܐ ܘܫܹܐܕܹ̈ܐ ܒܲܙܘܼܗܝ ܠܓܲܙܵܐ ܕܲܒܼܢܲܝ̈ ܥܹܕܿܬܵܐ\nܘܗܥܵܐ ܡܸܬܼܟܲܪܟܿܝܼܢ ܐܲܝܟ ܚܵܕܼܘܿܪܹ݁ܐ ܠܡܸܫܐܲܠ ܙܸܕܼܩܵܐ ܀ :ܐܲܝܟ ܓܲܝܵܣܹ̈ܐ ܥܲܠ̣ܘ ܚܲܫܲܝ̈ܗܘܿܢ ܠܪܸ݁ܥܝܵܢܲܝܗܘܿܢ\nܘܚܲܠܸܨܘ ܐܸܢܘܿܢ ܘܠܵܐ ܢܵܕܼܘ ܘܐܲܪܓܸܿܫܘ ܒܬܲܚܠܘܼܨܲܝ̈ܗܘܿܢ ܀ :ܒܫܸܢܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܛܒܲܥ̣ܘ ܙܵܘܥܲܝ̈ܗܘܿܢ ܥܲܡ ܪܸ̈ܓܼܫܲܝܗܘܿܢ\nܘܐܸܒܲܕܼܘ ܡܸܢܗܘܿܢ ܚܘܿܒܵܐ ܘܣܲܒܼܪܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܬܠܵܬܼܵܐ ܐܵܕܼܫܹ̈ܐ ܩܢܹܝܢ ܗ̄ܘ̣ܵܘ ܒܐܲܪܥܵܐ ܕܒܹܝܬܼ ܡܲܥܡܲܪܗܘܿܢ\nܘܐܵܘܒܸܿܕܼܘ ܐܸܢܘܿܢ ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܠܲܝܬܿ ܕܲܡܗܲܝܡܸܢ ܠܲܝܬܿ ܕܲܡܣܲܒܲܪ ܐܵܦܠܵܐ ܕܡܲܚܸܒܼ\nܘܐܸܢ ܗܵܠܹܝܢ ܠܲܝܬܿ ܐܲܒܿܝܼܕܼ ܡܸܢܲܢ ܣܲܒܼܪܹܗ ܕܓܸܢܣܲܢ ܀ :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܘܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܚܝܵܬ̤ ܡܝܼܬܼܘܼܬܲܢ\nܘܐܲܝܟܲܢ ܢܸܚܸܐ ܟܲܕܼ ܪܲܚܝܼܩܝܼܢ ܚܲܝܲܝ̈ܢ ܡܸܢܲܢ ܀ ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܚ̣ܙܵܘ ܡܲܚܝܵܢܲܝ̈ܢ ܘܲܥܪܲܩܘ ܡܸܢܲܢ ܀ ܘܦܵܫ̣ܘ ܒܲܪܢܵܫܲܢ ܐܲܝܟ ܒܲܪܢܵܫܵܐ ܕܠܲܝܬܿ ܒܹܗ ܢܲܦܫܵܐ ܀ :ܕܠܵܐ ܚܲܝܘܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܚܵܐܹ̇ܝܢ ܐ̄ܢܵܫܵܐ\nܘܒܸܠܥܵܕܼ ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܪܵܕܹܝܢ ܒܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܢܸܟܼܠܵܐ ܕܠܸܒܿܗܘܿܢ ܣܲܕܼܩܹܗ ܠܢܲܚܬܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܩܵܡ̣ܘ ܐܲܝܟ ܐܵܕܼܵܡ ܥܲܪܛܸܠܵܐܝܼܬܼ ܕܠܵܐ ܬܲܟܼܣܝܼܬܼܵܐ ܀ :ܥܲܪܛܸܠ ܩܵܝ̇ܡܝܼܢ ܝܲܠ̈ܕܹܿܝܗ̇ ܕܥܹܕܿܬܵܐ ܕܠܵܐ ܢܲܟܼܦܘܼܬܼܵܐ\nܘܡܲܗܠܝܼܢ ܫܹܐܕܹ̈ܐ ܐܲܝܟ ܡ̇ܐ ܕܐܲܗܸܠܘ ܒܐܵܕܼܵܡ ܒܲܥܕܹܢ ܀","english":"The abundance of your wealth, the divine wealth, has been exhausted. Pains and demons, evil ones, oh what has happened to you! Pains and demons have plundered the treasury of the sons of the Church. And now they are turning about like a circle to ask for alms. Like debtors they have entered, their pains upon their companions, and they have saved themselves and not rejoiced, and they have perceived their own salvations. In the garment of iniquity they have dipped their movements along with their senses, and they have lost from themselves love, hope, and faith. Three signs were fixed in the land of their dwelling-place, and they destroyed themselves without knowledge of their own actions. There is no one who believes, there is no one who hopes, nor even one who loves. And if these are not, the hope of the people is lost from them. Through faith, hope, and love, the life of your death lives, and how can you live when your life is far from you? They saw no equality of your life-givers and fled from you. And they remained, mankind, like a man in whom there is no soul. Without the life of faith, man lives, and without hope and love, he is guided in his actions. The completeness of their heart has sealed the depth of faith, and they have stood like Adam, naked, without adornment. Naked stand the children of the Church without humility, and demons laugh as they laughed at Adam afterward.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܲܫܹ̈ܐ ܘܫܹ̈ܐܕܹܐ","severity":"info","text":"The pairing of 'pains and demons' personifies afflictions as active agents plundering the Church's treasury, a rhetorical intensification of spiritual crisis.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term for 'faith' (from ܗܝܡܢ, 'to believe') is part of a triad with hope (ܣܲܒܼܪܵܐ) and love (ܚܘܼܒܵܐ), echoing 1 Corinthians 13:13 but adapted to ascetic discourse.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܐܵܕܼܵܡ ܥܲܪܛܸܠܵܐܝܼܬܼ","severity":"info","text":"The image of standing 'naked like Adam' alludes to Genesis 3:7 (the Fall), where Adam's loss of innocence parallels the Church's children stripped of humility.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܐܵܕܼܫܹ̈ܐ","severity":"info","text":"The 'three signs' fixed in the land may refer to the three theological virtues (faith, hope, love) as markers of Christian identity, whose loss leads to self-destruction.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܠܵܐ ܚܲܝܘܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The paradox of living without the 'life of faith' parallels Narsai's homiletic theme in other works (e.g., memre on the soul) where spiritual death is worse than physical death.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܚܝܵܢܲܝ̈ܢ","severity":"caution","text":"The phrase 'your life-givers' (ܡܲܚܝܵܢܲܝ̈ܢ) is ambiguous: it may refer to the three virtues (faith, hope, love) as life-giving, or to ecclesiastical authorities; the context favors the former.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your life-givers' (ܡܲܚܝܵܢܲܝ̈ܢ) is ambiguous: possibly the three virtues or Church leaders; the reading taken is the virtues, given the preceding triad.","The phrase 'three signs' (ܬܠܵܬܼܵܐ ܐܵܕܼܫܹ̈ܐ) could be a specific scriptural or liturgical reference, but no direct source is identified in the passage."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܓܘܼܚܟܵܐ ܪܲܒܵܐ ܗܘ̤ܵܬܼ ܡܲܫܪܝܼܬܼܵܐ ܕܓܸܢܣܹܗ ܕܐܵܕܼܵܡ\nܘܗܵܢ̇ܘ ܓܘܼܚܟܵܐ ܕܒܼܵܬܲܪ ܚܲܝܲܝ̈ܢ ܡܝܼܬܼܢ ܒܲܚܛܝܼܬܼܵܐ ܀ :ܚܛܝܼܬܼܵܐ ܘܡ̇ܘܬܵܐ ܠܒܼܝܼܟܼܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܢ ܐܲܝܟ ܡܸܫܟܵܢܵܐ\nܘܩܵܡ̣ ܚܲܕܼ ܡܸܢܲܢ ܘܡܲܫܟܸܿܢ ܦܲܓܼܪܹܗ ܘܚܲܪܲܪ ܦܲܓܼܪܲܢ ܀ :ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ ܡܲܫܟܸܿܢ ܦܲܓܼܪܹܗ ܠܵܘ ܟܠ ܟܠܹܗ\nܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ ܩܵܘܝܼ ܒܡܵܘܬܵܐ ܘܲܚ̣ܵܐ ܘܐܲܚܝܼ ܀ :ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ ܦܣ݂ܲܩ ܠܹܗ ܕܢܸܗܘ̤ܐ ܒܡܸܫܟܵܢܘܼܬܼܵܐ\nܘܲܦܢ̣ܵܐ ܘܢܲܣܒ̣ܵܗ̇ ܠܡܸܫܟܵܢܘܼܬܼܵܐ ܕܟܼܠܹܗ ܓܸܢܣܹܗ ܀ ܒܢܘܼܚܵܡ ܦܲܓܼܪܹܗ ܢܲܚܸܡ ܦܲܓܼܪܹ̈ܐ ܕܲܟܼܢܵܘܵܬܹ̈ܐ:\nܘܫܵܘܬܸܿܦ ܐܸܢܘܿܢ ܒܛܵܒܼܬܼܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܚܲܝܘܼܬܼ ܚܲܝܹ̈ܐ ܚܠ݂ܲܛ ܒܲܟܼܝܵܢܲܢ ܡܠܸܐ ܡܝܼܬܼܘܼܬܼܵܐ\nܘܲܪܦܲܬܼܘ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܒܡܵܝܘܿܬܼܘܼܬܲܢ ܀ :ܒܗܵܠܹܝܢ ܚܲܝܹ̈ܐ ܚܝܵܬ̤ ܐ̄ܢܵܫܘܼܬܲܢ ܒܒܲܪ ܐ̄ܢܵܫܘܼܬܲܢ\nܘܗ̣ܦܟܲܬ̤ ܡܝܼܬܲܬ̤ ܒܐ̄ܢܵܫܵܝܵܬܼܵܐ ܐܲܝܟ ܕܲܒܼܩܲܕܼܡ̇ܐ ܀ :ܡ̇ܘܬܵܐ ܥܦܝܼܦܵܐ ܡܝܼܬܼܘ ܡ̇ܝܘܿܬܹ̈ܐ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ\nܚܲܕܼ ܕܲܟܼܝܵܢܵܐ ܘܚܲܕܼ ܕܲܚܛܝܼܬܼܵܐ ܘܵܝܵܐ ܥܦܝܼܦܵܐ ܀ :ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܡ̇ܝ̇ܬܿܝܼܢ ܡܝܼܬܹ̈ܐ ܕܲܒܼܝ̈ܘܡ̇ܬܲܢ\nܘܠܲܝܬܿ ܕܲܒܼܛܝܼܠ ܠܹܗ ܥܲܠ ܢܘܼܚܵܡܵܐ ܕܒܲܬܼܘܵܬܼ ܢܲܦܫܵܐ ܀ :ܬܘܵܬܼܵܐ ܕܢܲܦܫܵܐ ܡܢܲܚܡܵܐ ܠܦܲܓܼܪܹ݁ܐ ܘܲܠܗܲܕܵܡܹ̈ܐ\nܘܫܲܠܝܵܐ ܢܲܦܫܵܐ ܘܠܵܐ ܡܸܬܿܬܵܘܝܵܐ ܥܲܠ ܣܘܼܥܪ̈ܵܢܹܝܗ̇ ܀ :ܘܵܝܠܹܟܼܝ ܢܲܦܫܵܐ ܘܝܲܬܿܝܼܪ ܘܵܝܠܹܟܼܝ ܢܲܦܫܵܐ ܕܟܼܵܗܢܹ̈ܐ\nܕܠܵܐ ܡܸܬܿܬܿܥܝܼܪܲܬܿܝ ܠܲܡܪܲܚܵܡܘܼ ܥܲܠ ܒܢܲܝ̈ ܓܸܢܣܹܟܼܝ ܀ :ܟܵܗܢܹ̈ܐ ܢܼܬܿܠܘܼܢ ܕܝܼܢܵܐ ܥܦܝܼܦܵܐ ܕܗܵܠܹܝܢ ܡ̇ܘ̈ܬܹܿܐ\nܕܐܸܠܘܼ ܩܵܘܝܼܘ ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܚܲܝ ܗ̄ܘ̣ܵܐ ܟܠܢܵܫ ܀","english":"A great camp was the encampment of the body of Adam, and that camp after the life of the dead in sin. Sin and death were clothed for you like a skin, and one of them arose and found his body and freed your body. In the time of the sacrifice he finds his body, not all of it. Three days he remains in death and lives and revives. Three days he ceased to be in the skin, and he went and took the skin of his entire body. With the warmth of his body he warms the bodies of the pure ones, and he makes them share in the goodness of the immortal life. The life of lives mingled with your dead ones, full of death, and the immortal lives cast down your mortality. In these lives your humanity lives in the son of humanity, and your dead ones turned in human affairs as before. Death, the great one, the dead died in this time, one pure and one sinful, woe, the great one. In body and soul the dead of our days die, and there is none who abolishes the warmth of the daughters of the soul. The benefit of the soul warms the bodies and the limbs, and the soul is silent and not wearied by its actions. Woe to you, soul, and especially woe to you, soul of priests, that you are not roused to mercy upon the sons of your body. Priests have put an end to the great festival of these dead ones, for if they had remained in faith, everyone would have lived.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܘܼܚܟܵܐ","severity":"info","text":"The Syriac ܓܘܼܚܟܵܐ (gūḥkā) is rendered 'camp' in the English draft, but it can also mean 'tent' or 'encampment'. Here it metaphorically describes the body of Adam as a temporary dwelling for sin and death.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The three days of death and revival echo the three days Christ spent in the tomb before resurrection, a typological pattern common in Syriac exegesis. Narsai applies this to the body of Adam as a type of Christ's salvific act.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܗܢܹ̈ܐ","severity":"info","text":"The term ܟܵܗܢܹ̈ܐ (kāhnē) means 'priests'. Narsai's reproach of priests for failing to rouse mercy reflects his concern with clerical responsibility in the Church of the East, a theme in his homilies.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝܠܹܟܼܝ ܢܲܦܫܵܐ","severity":"info","text":"The repeated exclamation 'Woe to you, soul' marks a rhetorical shift from narrative description to direct apostrophe, intensifying the homiletic tone and addressing the soul of the priests specifically.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܝܘܼܬܼ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'life of lives' (ܚܲܝܘܼܬܼ ܚܲܝܹ̈ܐ) is a standard Syriac epithet for Christ, paralleling similar constructions in Ephrem and Jacob of Serugh. It contrasts immortal life with mortal death in the passage.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one of them' (ܚܲܕܼ ܡܸܢܲܢ) in the second line is ambiguous: it could refer to sin or death personified, or to a specific figure like Christ. The reading taken follows the English draft's interpretation as an unspecified agent.","The phrase 'skin' (ܡܸܫܟܵܢܵܐ) may be literal (animal skin used in sacrifice) or metaphorical (the body as a garment). The passage mixes both senses."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܗܸܢܘ̣ܿܢ ܫܠܚ̣ܘܼܗ̇ ܠܗܲܝܡܵܢܘܼܬܼܵܐ ܢܵܚܬܵܐ ܪܓܼܝܼܓܼܵܐ\nܘܕܲܚܙ̣ܵܘ ܫܹܐܕܹ̈ܐ ܪܗܸܛܘ ܨܹܝܕܼ ܟܠܢܵܫ ܕܲܢܫܲܠܚܘܼܢܵܝܗܝ ܀ :ܗܸܢܘܿܢ ܣܲܕܼܩܘܼܗܝ ܠܚܘܼܒܵܐ ܫܲܘܝܵܐ ܒܠܵܐ ܫܲܘܝܘܼܬܼܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܦܲܣܩ̣ܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܫܲܝܢܵܐ ܒܡܲܐܝܼܢܘܼܬܼܗܘܿܢ ܀ :ܡܸܢܗܘܿܢ ܢܸܒܼܥܲܬ̤ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܒܚܲܝܘܼܬܼ ܚܲܝܲܝ̈ܢ\nܒܕܼܣܥ̇ܘ ܘܐܸܡܲܪܘ ܕܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܡܝܼܬܼ ܒܲܙܩܝܼܦܵܐ ܀ :ܠܗܵܝ̇ ܚܲܝܘܼܬܼܵܐܕܝܸܗܒܲܬ̤ ܚܲܝܹ̈ܐ ܠܗܵܘ̇ ܕܐܲܚܝ̣ ܠܲܢ\nܡܡܝܼܬܼܝܼܢ ܟܵܗܢܹ̈ܐ ܒܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ ܕܲܕܼܠܵܐ ܢܵܡܘܿܣ ܀ :ܗܵܢ ܓܘܼܕܵܦܵܐ ܕܲܠܚܵܗ̇ ܠܐܲܪܥܵܐ ܘܲܠܥܵܡܘܿܪܹ̈ܝܗ̇\nܘܗܵܐ ܙܩܝܼܦ ܟܠܢܵܫ ܥܲܠ ܡܲܢ ܕܐܸܡܲܪ ܕܚܲܝܵܐ ܠܵܐ ܡܝܼܬܼ ܀ :ܡ̇ܘܬܵܐ ܥܦܝܼܦܵܐ ܡܡܝܼܬܼ ܠܲܟܼܢܵܬܹܗ ܡܡܝܼܬܼ ܠܐܲܠܵܗܵܐ\nܐܸܢ ܠܵܐ ܡ̇ܘܕܹܿܐ ܐܲܝܟ ܬܵܘܕܿܝܼܬܼܵܐ ܕܗܲܦܟܵܝܘܼܬܹܗ ܀ :ܐܵܪܵܐ ܣܲܟܼܠܵܐ ܐܲܝܟܵܐ ܚܙ̣ܵܐ ܠܵܟ ܐܝܼܬܼܝܵܐ ܕܡ̇ܐܹ̇ܬܼ\nܘܡܲܢ̣ܘܼ ܐܲܠܦܵܟ ܕܬܸܩܛܘܿܠ ܚܲܒܼܪܵܟ ܕܠܵܐ ܩܵܛܹ̇ܠ ܠܵܟ ܀ :ܩܛܝܼܠ ܒܲܚܛܵܗܵܘ̈ܗܝ ܠܡܵܢ ܩܵܛܹ̇ܠ ܐܲܢ̄ܬܿ ܠܲܕܼܠܵܐ ܡ̇ܐܹܬܼ\nܫܢܝܵܐ ܒܚܘܼܬܼܪܵܐ ܠܡܵܢ ܡܸܫܬܿܢܹܝܬܿ ܠܡܸܚܪܲܒܼ ܚܲܒܼܪ̈ܲܝܟ ܀ :ܚܲܪܒܵܐ ܕܣܲܟܼܠܹ̈ܐ ܪ̈ܵܕܼܦܲܝ ܫܲܝܢܵܐ ܫܸܠܛܲܬ̤ ܒܐܲܪܥܵܐ\nܘܗܵܐ ܚܵܪܒܵܐ ܠܹܗ ܠܥܵܠܡܵܐ ܒܣܲܝܦܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܣܲܝܦܵܐ ܕܚܲܫܹ̈ܐ ܛܥܝܼܢ ܡܲܚܫܵܢܵܐ ܒܪܹܫ ܠܸܫܵܢܹܗ\nܘܚܵܪܹܒܼ ܣܸܕܼܪܹ̈ܐ ܕܠܵܐ ܫܵܠ̇ܡܝܼܢ ܠܹܗ ܒܚܵܫܘܿܫܘܼܬܼܵܐ ܀ ܩܪܵܒܼܵܐ ܚܲܕܼܬܼܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ ܦܓܲܠ ܒܝܼ ܗܵܫܵܐ:\nܘܗܵܐ ܡܓܲܪܸܓܼ ܠܝܼ ܕܐܸܫܕܹܿܐ ܡܸܠܲܝ̈ ܒܲܡܥܲܬܿܕܼܵܢܵܘ̈ܗܝ ܀ :ܡܸܠܹ̈ܐ ܪܓܼܝܼܓܼ ܐ̄ܢܵܐ ܕܐܸܫܕܹܿܐ ܒܣܸܪܹ̈ܐ ܕܲܡܥܲܬܿܕܵܢܵܘ̈ܗܝ\nܕܛܵܟ ܢܸܬܼܒܲܕܿܪܘܼܢ ܡ̣ܢ ܐܵܘܝܘܼܬܼܵܐ ܕܚܵܫܘܿܫܘܿܬܼܵܐ ܀","english":"They stripped off the garment of faith, the wretched and foolish one,\nand when the demons saw, they ran after every one who had stripped it off.\nThey blocked the way of love, the equal one without its equality,\nand they cut off the path of the just one through their wickedness.\nFrom then, the deadness of death was sought among the living,\nfor they said, \"He who gives life died on the cross.\"\nTo that living one who gave life to the one who raised us,\npriests blaspheme with their blasphemies without law.\nBehold, the blasphemy that struck the earth and its inhabitants,\nand behold, every one is crucified on the one who said, \"The living one did not die.\"\nDeath, the bound one, kills his own members; he kills God,\nif he does not confess according to the confession of his transformation.\nO foolish one, where did you see a being that dies,\nand who taught you to kill your companion who does not kill you?\nHe is killed by his sins; why do you kill the one who does not die?\nYou are drunk with pride; why are you intoxicated to destroy your companions?\nThe sword of fools, the persecutors of the just one, has power in the land,\nand behold, the world is laid waste by the sword of deadness.\nThe sword of pains has gone astray, the thinker on his tongue,\nand it destroys the orders that do not submit to him in harshness.\nA new war of harshness has been stirred within me now,\nand behold, it urges me to pour out my words in his preparations.\nWords, O foolish one, I desire to pour out in the ranks of his preparations,\nthat they might be scattered from the union of harshness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The term 'faith' (haimanuta) is a key theological concept in Narsai's works, often contrasted with heresy or disbelief.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܡܝܼܬܼ ܒܲܙܩܝܼܦܵܐ","severity":"info","text":"This phrase echoes the Christian belief in Christ's crucifixion and resurrection, referencing the paradox of the life-giver dying on the cross.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܗܢܹ̈ܐ","severity":"info","text":"The mention of 'priests' (kahen) blaspheming reflects Narsai's polemic against ecclesiastical authorities he deemed heretical, likely in the context of Christological controversies.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪܵܒܼܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The phrase 'new war' marks a rhetorical shift, introducing a personal, combative tone as the speaker engages directly with the opponent.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܚܲܫܹ̈ܐ","severity":"info","text":"The 'sword of pains' parallels earlier imagery of destruction, reinforcing the theme of spiritual warfare through metaphorical weaponry.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܚܫܵܢܵܐ","severity":"caution","text":"The term 'thinker' (makhshana) is ambiguous; it may refer to a rationalist or heretic, but the exact referent is unclear from context.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'foolish one' addressed throughout is unspecified; it may be a generic opponent or a specific individual.","The phrase 'confession of his transformation' (ܬܵܘܕܿܝܼܬܼܵܐ ܕܗܲܦܟܵܝܘܼܬܹܗ) is ambiguous, possibly referring to a doctrinal recantation or a Christological statement."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܗܝ̤ ܟܬܼܝܼܫܘܼܬܼܗܘܿܢ ܠܵܐ ܫܵܒܼܩܵܐ ܠܝܼ ܕܐܲܗܡܸܐ ܡܸܢܗܘܿܢ\nܘܗ̤ܝ ܥܵܨ̇ܝܵܐ ܠܝܼ ܕܐܸܚܠܘܿܛ ܫܸܡܗܘܿܢ ܒܟܼܠܗܘܿܢ ܫܲܪ̈ܒܲܝ ܀ :ܒܫܲܪܒܵܐ ܕܚܲܫܹ̈ܐ ܕܚܵܫܘܿܫܘܼܬܲܢ ܚܸܙܩܲܬ̤ ܡܸܠܲܬܼܝ\nܫܸܡܥܹ̇̄ܬܼ ܚܲܫܵܐ ܘܚܸܠܛܹ̇ܬܼ ܫܲܪܒܹܿܗ ܒܫܲܪܒܵܐ ܕܚܲܫܲܝ̈ܢ ܀ :ܒܚܲܫܲܝ̈ܢ ܚܸܫܹ̇ܬܼ ܘܪܲܟܿܒܹܬܼ ܡܸܠܹ̈ܐ ܕܡܲܠ̈ܝܵܢ ܚܲܫܹ̈ܐ\nܘܲܦܓܲܥ ܠܹܗ ܒܝܼ ܫܲܪܒܵܐ ܕܚܲܫܵܐ ܕܪܲܒܿ ܡ̣ܢ ܚܲܫܹ̈ܐ ܀ :ܒܝܼܫܹ̈ܐ ܢܲܬܼܦܲܢܝ ܚܲܫܵܐ ܪܲܒܵܐ ܕܥܲܠ ܥܵܒܼܘܿܕܼܵܐ\nܘܫܸܒܼܩܹ̇ܬܼ ܕܐܸܬܼܢܸܐ ܚܲܫܝ̈ ܢܲܦܲܫܲܢ ܘܬܸܡܗܹܬܼ ܠܝܼ ܒܹܗ ܀ :ܬܸܡܗܵܐ ܐܲܚܕܲܢܝ ܥܲܠ ܗܵܢ ܚܲܫܵܐ ܕܒܲܐܠܵܗܘܼܬܼܵܐ\nܘܲܙܥܲܪ̣ ܠܹܗ ܒܝܼ ܪܸܢܝܵܐ ܕܚܲܫܲܝ̈ܢ ܒܦܸܚܡܵܐ ܕܝܼܠܹܗ ܀ :ܟܒܲܪ ܕܹܝܢ ܥܝܵܪܬܹܿܗ ܕܗܵܢܵܐ ܚܲܫܵܐ ܡܸܬܿܬܲܒܼܥܝܼܢܲܢ\nܥܲܠ ܗܵܝ̇ ܬܲܩܝܼܦ ܩܪܵܒܼܵܐ ܕܥܲܡܲܡ ܡ̣ܢ ܟܠ ܙܲܒܼܢܝܼ̈ܢ ܀ :ܟܒܲܪ ܗܘ̤ ܨܲܥܪܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ ܕܛܵܫܘ ܒܐܝܼܬܼܘܼܬܼܵܐ\nܗܘ̤ ܡܣܲܪܗܸܒܼ ܠܹܗ ܠܟܲܦܢܵܐ ܘܫܸܒܼܝܵܐ ܥܲܠ ܢܲܦܫܵܬܲܢ ܀ :ܟܒܲܪ ܓܘܼܕܵܦܵܐ ܕܛܵܠܘܿܡܘܼܬܼܵܐ ܕܦܲܓܼܪܵܐ ܕܡܸܢܲܢ\n:ܡܥܝܼܪ ܟܘܼܪ̈ܗܵܢܹܐ ܘܡܲܒܲܥ ܟܹܐܒܹ̈ܐ ܥܲܠ ܗܲܕܵܡܲܝܼ̈ܢ\n:ܟܒܲܪ ܡܘܼܙܵܓܼܵܐ ܕܥܵܛܹ̇ܐ ܟܝܵܢܹ̈ܐ ܚܲܕܼ ܒܲܐ̄ܚܪܹܢܵܐ\nܗܘ̤ ܥܵܒܹ̇ܕܼ ܠܹܗ ܠܫܘܼܚܠܵܦ ܙܲܒܼܢܹ̈ܐ ܕܠܵܐ ܢܸܬܿܛܲܟܲܣ ܀ :ܟܒܲܪ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܨܲܚܝܼܘ ܣܲܟܼܠܹ̈ܐ ܠܝܵܕܼܥܲܝ̈ ܩܘܼܫܬܵܐ\nܗܸܢܹܝܢ ܐܸܢܹܝܢ ܕܲܡ̈ܢܲܕܿܕܼܵܢ ܠܲܢ ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܀ :ܕܡ̇ܐ ܙܲܟܵܝܵܐ ܕܐܸܫܲܕܼܘ ܥܲܛܠܹ̈ܐ ܡܲܪܲܚܵܐܝܼܬܼ\nܗܘ̤ ܡܚܲܦܸܛ ܠܹܗ ܠܡܵܘܬܵܐ ܕܢܸܒܲܪ ܩܲܠܝܼܠܵܐܝܼܬܼ ܀ :ܛܢܵܢܵܐ ܣܲܟܼܠܵܐ ܕܛܲܢ̣ܘ ܗܸܕܼܝܘܿܛܹ̈ܐ ܒܣܲܟܿܘܼܠܬܼܵܢܹ̈ܐ\nܗܘ̤ ܡܥܝܪܼ ܪܘܼܓܼܙܵܐ ܘܡܲܒܲܥ ܚܸܡܬܼܵܐ ܘܡܲܝܬܸܿܐ ܩܲܡܨܵܐ ܀","english":"Their stubbornness does not allow me to be silent about them, and their rebelliousness does not permit me to mix their name among all the lineages. In the lineage of the passions of your suffering, the power of my word was strengthened. I heard the passion and mixed its lineage with the lineage of your passions. In the passions I thought and composed words full of passions, and the lineage of the passion greater than the passions assailed me. The great passion that overcomes the doer seized me with evils, and I left my own passions to be healed and marvelled at it. Wonder seized me concerning this passion of divinity, and the thought of the passions belittled it in its own measure. Now, the entry of this passion is pursued after that mighty battle that is waged at all times. Now, the cry of suffering that is hidden in being, it hastens the hunger and captivity upon the souls. Now, the blasphemy of injustice of the body from which diseases are stirred and pains are brought forth upon the members. Now, the mixture that mixes natures one with another, it makes the change of times that is not ordered. Now, the mockeries that fools mock at the knowers of truth, they are the ones that measure you in all forms. The pure blood that the unjust shed arrogantly, it hastens death that comes quickly. The foolish error that led the simple astray with their foolishness, it stirs up wrath and brings forth anger and causes bitterness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܫܵܐ","severity":"info","text":"The Syriac term ḥaššā (passion/suffering) is central to this passage, where it is used both for human afflictions and for the divine passion (ḥaššā d-ʾalāhūṯā), a key Christological concept in Narsai's anti-Miaphysite polemic.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܫܵܐ ܕܒܲܐܠܵܗܘܼܬܼܵܐ","severity":"info","text":"The phrase 'passion of divinity' (ḥaššā d-ʾalāhūṯā) reflects Narsai's engagement with the post-Ephesine debates on theopaschism, asserting that the divine nature is impassible, a stance typical of the East Syriac tradition.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܒܲܪ","severity":"info","text":"The repeated use of ܟܒܲܪ (kḇar, 'now') at the start of several lines (e.g., ܟܒܲܪ ܕܹܝܢ, ܟܒܲܪ ܗܘ̤, ܟܒܲܪ ܓܘܼܕܵܦܵܐ) structures the passage as a series of exclamations, each introducing a new aspect of the moral and cosmic disorder.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̇ܐ ܙܲܟܵܝܵܐ","severity":"info","text":"The phrase 'pure blood' (dmā zakkāyā) likely alludes to the sacrificial blood of Christ, echoing New Testament imagery (e.g., Hebrews 9:14) and contrasting with the 'unjust' shedding by 'the unjust' (ʿaṭlē), possibly referencing persecutors.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܣܲܪܗܸܒܼ ܠܹܗ ܠܟܲܦܢܵܐ ܘܫܸܒܼܝܵܐ","severity":"info","text":"The pairing of 'hunger and captivity' (kap̄ʿā w-šebyā) as consequences of suffering parallels similar lists in Syriac ascetic literature, such as in the works of Ephrem, where moral failings lead to physical and spiritual bondage.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܲܪܒܵܐ","severity":"info","text":"The term šarbā (lineage/kind) is used ambiguously: it can mean 'lineage' (as in the English draft) or 'kind/type' (as in 'the lineage of passions'). The translation opts for 'lineage' to maintain the genealogical metaphor, but the sense of 'category' is also possible.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'their' in the first line (ܠܝܼ ܕܐܲܗܡܸܐ ܡܸܢܗܘܿܢ) is unclear; it may refer to the 'wretched and foolish one' from the previous passage or to the demons mentioned earlier.","The phrase 'the passion of divinity' (ܚܲܫܵܐ ܕܒܲܐܠܵܗܘܼܬܼܵܐ) could be read as either a subjective genitive (the passion experienced by divinity) or an objective genitive (the passion about divinity); the context favors the former, as Narsai critiques the idea of divine suffering."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܗܵܐܠܹܝܢ ܕܲܠܚܵܝ̈ܗܘܿܢ ܠܫܲܝܢܵܐ ܠܪܲܓܿܝܼܙܘܼܬܲܢ\nܘܗܵܐ ܫܓܼܝܼܫ ܥܵܠܡܵܐ ܒܲܕܼܡܘܼܬܼܝܲܡܵܐ ܒܝܲܕܼ ܡܲܚܫܘܼܠܹ̈ܐ ܀ :ܚܲܫܹ̈ܐ ܩܫܲܝܵ̈ܐ ܢܵܩ̇ܫܝܼܢ ܠܐܸܠܦܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܲܢ\nܘܠܲܝܬܿ ܡܲܠܵܚܵܐ ܕܝܵ̇ܕܲܥ ܦܘܼܪ̈ܣܹܐ ܕܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܀ :ܒܒܹܝܬܼ ܡܲܚܫܘܼܠܹ̈ܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ ܩܵܐܹ̇ܡ ܓܸܢܣܲܢ\nܘܠܲܝܬ ܒܹܗ ܒܓܸܢܣܲܢ ܩܹܘܒܲܪܢܹܝܛܵܐ ܡܫܲܠܸܐ ܪܘܼܓܼܙܵܐ ܀ :ܠܲܝܬܿ ܕܲܡܫܲܝܸܢ ܪܘܼܓܼܙܵܐ ܕܚܲܫܹ̈ܐ ܕܠܘܼܩܒܲܠ ܐ̄ܢܵܫܵܐ\nܘܠܲܝܬܿ ܕܲܡܪܲܟܸܿܟ ܟܹܐܒܼܵܐ ܩܲܫܝܵܐ ܕܚܸܡܬܼܵܐ ܩܫܝܼܬܼܵܐ ܀ :ܒܚܸܡܬܼܵܐ ܩܫܝܼܬܼܵܐ ܠܚܝܼܡܝܼܢ ܐ̄ܢܵܫܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ\nܘܗܵܘ̇ ܡܸܫܬܲܒܲܚ ܕܝܵ̇ܕܲܥ ܦܘܼܪ̈ܣܹܐ ܠܡܸܓܼܡܲܪ ܪܘܼܓܼܙܹܗ ܀ :ܒܢܸܟܼܠܵܐ ܢܵܨ̇ܚܝܼܢ ܐܵܦ ܡܸܬܼܩܲܠܣܝܼܢ ܢܲܟܿܘܼܠܬܼܵܢܹ̈ܐ\nܘܕܲܨܢܝܼܥ ܣܲܓܿܝܼ ܡܝܲܩܲܪ ܣܲܓܿܝܼ ܒܹܝܬܼ ܟܲܕܵܒܹ̈ܿܐ ܀ :ܙܹܐܦܵܐ ܡܲܨܠܲܚ ܛܵܒܼ ܡ̣ܢ ܩܘܼܫܬܵܐ ܒܙܲܒܼܢܲܢ ܒܝܼܫܵܐ\nܘܟܲܕܵܒܼܘܼܬܼܵܐ ܪܚܝܼܡܵܐ ܝܲܬܿܝܼܪ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܠܲܝܬܿ ܟܹܐܢܘܼܬܼܵܐ ܘܠܵܐ ܟܠ ܟܠܹܗ ܘܠܵܐ ܒܚܲܕܼ ܬܸܓܼܡܵܐ\nܕܐܵܦ ܫܲܪܝܼܪܹ̈ܐ ܠܵܐ ܫܲܪܝܼܪܝܼܢ ܠܦܘܼܬܼ ܕܲܣܒܼܝܼܪܝܼܢ ܀ :ܫܸܓܼܡܵܐ ܕܵܒܲܪ ܠܟܼܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ ܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܐܵܦ ܗ̤ܝ ܛܵܒܼܬܼܵܐ ܡܙܝܼܓܼܵܐ ܗ̄ܝ ܒܝܼܫܬܵܐ ܥܲܡ ܛܵܒܼܘܼܬܼܵܗ̇ ܀ :ܠܲܝܬܿ ܒܲܫܪܵܪܵܐ ܫܪܵܪܵܐ ܕܲܕܟܸܐ ܡ̣ܢ ܟܘܼ̈ܬܼܡ̇ܬܼܵܐ\nܟܲܕܼ ܠܲܝܬܼܿ ܐ̄ܢܵܫܵܐ ܕܠܵܘ ܒܲܪ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܘܚܲܫܵܘ̈ܗܝ ܥܲܡܹܗ ܀ :ܒܚܲܫܹ̈ܐ ܡܟܲܬܿܡ ܟܠܹܗ ܓܸܢܣܵܐ ܐܵܕܼܵܡ̇ܝܵܐ\nܘܐܲܝܢܵܘ ܐܵܕܼܵܡ ܕܠܵܘ ܐܲܕܿܡܬܼܵܐ ܗ̄ܘ̣ ܪܘܼܕܵܒܼ ܦܲܓܼܪܹܗ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܐܵܕܼܵܡ ܕܠܵܐ ܐܸܬܼܟܲܬܲܡ ܒܐܵܕܼܵܡ̇ܬܹ̈ܗ\nܗܵܘ̇ ܕܲܫܓܼܝܼܫܝܼܢ ܣܲܟܼܠܹ̈ܐ ܒܫܲܪܒܵܐ ܕܦܲܓܼܪܵܢܘܼܬܹܗ ܀","english":"Behold, their lives are given over to the tempest of wrath,\nand behold, the world is troubled by likenesses through the afflictions. Harsh pains strike the ship of our death,\nand there is no pilot who knows the courses to which the tempest goes. In the house of afflictions, without knowledge, the race stands,\nand there is in that race no helmsman to calm the wrath. There is none to quell the wrath of the pains that are against man,\nand none to soften the severe grief of fierce anger. With fierce anger, man has embittered the lives of men,\nand that one is praised who knows the courses to complete his wrath. With clamor, the revilers also are praised,\nand the one who is small is greatly honored among liars. Deceit succeeds better than truth in an evil time,\nand falsehood is loved more than honesty. There is no honesty, nor any order at all,\nso that even the truthful are not truthful according to what they believe. Custom leads all orders, good and evil,\nand even that good is mixed with evil along with its goodness. There is no truth that is pure of stains,\nsince there is no man who is not a son of man, and his pains are with him. By pains, the whole Adamite race is stained,\nand where is the Adam who is not earth, ruling his body? There is one Adam who was not stained by his earthliness,\nthat one who disturbs the foolish by the tale of his incarnation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܫܲܝܢܵܐ ܠܪܲܓܿܝܼܙܘܼܬܲܢ","severity":"info","text":"The phrase 'given over to the tempest of wrath' introduces a nautical metaphor (ship, pilot, courses) that runs through the passage, depicting human life as a storm-tossed vessel without guidance.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The Syriac ܐܵܕܼܵܡ (Adam) is used both as a proper name and as a generic term for 'humanity' (the Adamite race). The wordplay on ܐܲܕܿܡܬܼܵܐ (earth, ground) reinforces the link between Adam's name and his earthly, fallen nature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܕܼ ܗ̄ܘ̣ ܐܵܕܼܵܡ ܕܠܵܐ ܐܸܬܼܟܲܬܲܡ ܒܐܵܕܼܵܡ̇ܬܹ̈ܗ","severity":"info","text":"The 'one Adam who was not stained by his earthliness' likely refers to Christ, the second Adam, who is free from the stain of original sin. This echoes Pauline typology (1 Cor 15:45-49; Rom 5:12-21) and Syriac exegetical tradition contrasting the old and new Adam.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܵܚܵܐ","severity":"info","text":"The image of a ship without a pilot (ܡܲܠܵܚܵܐ) is a common metaphor in Syriac ascetical literature for the soul adrift without divine guidance; Narsai uses it here to underscore human helplessness amid afflictions.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel negations ('there is no...') and contrasts (truth vs. deceit, honesty vs. falsehood), building to a climactic distinction between fallen humanity and the one unfallen Adam (Christ).","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܚܵܝ̈ܗܘܿܢ","severity":"caution","text":"The Syriac ܕܲܠܚܵܝ̈ܗܘܿܢ (their lives) is ambiguous: it could refer to the lives of the 'revilers' mentioned earlier or to humanity in general. The English draft takes it as a general statement, but the antecedent is not explicit in the immediate context.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'their lives' (ܕܲܠܚܵܝ̈ܗܘܿܢ) is unclear; it may refer to the 'revilers' from the previous passage or to humanity broadly.","The phrase 'one Adam who was not stained' is identified as Christ, but the text does not name him explicitly; the identification relies on theological context."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܚܲܕܼ ܗ̄ܘ̣ ܕܚܲܣܢܹ̣ܗ ܠܩܹܐܪܣܵܐ ܩܲܫܝܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ\nܗܵܘ̇ ܕܲܒܼܚܲܫܹܗ ܡܲܚܝܼܢ ܥܲܛܠܹ̈ܐ ܠܠܵܐ ܚܵܫܘܿܫܵܐ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܕܲܙܟܼܵܐ ܘܣܵܗܹ̇ܕܼ ܦܘܼܡܹܗ ܕܗܘ̤ܝܘܼ ܕܲܙܟܼܵܐ\nܡ̇ܕܹܝܢ ܓܼܠܝܵܐ ܗ̄ܝܼ ܕܠܲܝܬܿ ܙܲܟܝܵܐ ܐܸܠܵܐ ܐܸܢ ܚܲܕܼ ܀ :ܠܲܝܬܿ ܙܲܟܸܝܵܐ ܘܝܲܬܼܝܼܪܵܐܝܼܬܼ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ\nܕܙܲܒܿܢܵܗ̇ ܟܠܢܵܫ ܠܫܲܪܝܼܪܘܼܬܼܵܐ ܒܡܲܣܲܒ ܒܐܲܦܹ̈ܐ ܀ :ܒܡܲܣܲܒܼ ܒܐܲܦܹ̈ܐ ܩܵܐܹ̇ܡ ܟܠܢܵܫ ܒܐܲܦܲܝ̈ ܚܲܒܼܪܹܗ\nܘܐܲܝܟ ܛܼܠܵܠܵܐ ܥܸܵܒܼܪ̈ܵܢ ܥܵܒܼܪ̈ܵܢ ܡܸܠܹ̈ܐ ܕܠܵܐ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܡܸܠܹ̈ܐ ܡܙ̇ܘܸܕܼ ܪܵܚܡܵܐ ܠܪܵܚܡܹܗ ܘܚܲܒܼܪܵܐ ܠܚܲܒܼܪܹܗ\nܫܠܵܡ ܠܝܼ ܫܠܵܡ ܠܵܟ ܘܠܲܝܬܿ ܣܘܼܥܪܵܢܵܐ ܕܐܝܼܬܼ ܒܹܗ ܫܠܵܡܵܐ ܀ :ܒܦܘܼܡ̇ܐ ܒܲܚܚܘܿܕܼ ܡܫܲܠܸܡ ܦܘܼܡ̇ܐ ܠܦܘܼܡ̇ܐ ܟܢܵܬܹܗ\nܘܗܵܘܢܵܐ ܠܵܐ ܪܓܼܝܼܫ ܕܐܸܡܲܬܼܝ ܫܲܠܸܡ ܦܘܼܡ̇ܐ ܠܦܘܼܡ̇ܐ ܀ :ܗܵܟܲܢ ܐܝܼܬܼܵܘܗܝ ܚܘܼܒܵܐ ܒܕܼܵܪܲܢ ܢܲܟܿܘܼܠܬܼܵܢܵܐ\nܘܲܢܟܼܝܼܠܵܐܝܼܬܼ ܫܵܪܹܐ ܘܚܵܙܹ̇ܩ ܒܟܼܠ ܣܘܼܥܪ݁ܵܢܝܼܢ ܀ :ܒܗܵܕܹܐ ܐܵܬ̇ܐ ܕܨܵܪܲܬ̤ ܡܸܠܲܬܼܝ ܨܹܝܕܼ ܕܘܼܒܵܪܲܢ\nܘܛܵܟ ܠܵܐ ܣܸܦܩܲܬ̤ ܠܲܡܕܲܡ̇ܘ ܕܘܼܡܝܵܐ ܠܕܼܘܼܡܝܵܐ ܀ :ܠܲܝܬܿ ܨܲܝܵܪܵܐ ܕܣܵܦܹ̇ܩ ܕܲܢܨܘܼܪ ܕܘܼܡܝܹܗ ܕܥܵܘ̣ܠܲܢ\nܒܲܕܼܣܲܓܿܝܼ̈ܐܵܢ ܙܢܲܝ̈ ܒܝܼܫܵܬܹ̈ܗ ܡ̣ܢ ܣܲܡܡܵܢܵܘ̈ܗܝ ܀ :ܠܵܐ ܡܸܬܼܡܲܢ̈ܝܵܢ ܐܘܼ ܡ̇ܢ̈ܘܵܬܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܲܢ\nܒܲܕܼܠܲܝܬܿ ܣܵܦܪܵܐ ܕܢܹܐܚܘܿܕܼ ܣܵܟܼܗܹܝܢ ܒܓܼܵܘ ܨܸܒܼܥܵܬܹ̈ܗ ܀ :ܒܨܝܼܪܵܐ ܐܝܼܕܼܵܐ ܕܬܹܐܚܘܿܕܼ ܩܸܫܬܹܿܗ ܕܕܼܵܪܲܢ ܒܝܼܫܵܐ\nܘܲܡܚܝܼܠ ܦܘܼܡ̇ܐ ܕܢܸܬܼܢܸܐ ܡܸܠܹ̈ܐ ܕܟܲܕܵܒܼܘܼܬܹܗ ܀ ܟܲܕܵܒܼܘܼܬܼܵܐ ܡܲܠ݁̈ܝܵܢ ܡܸܠܹ̈ܐ ܕܠܵܐ ܣܘܼܥܪ̈ܵܢܝܼܢ:\nܘܲܕܼܠܵܐ ܡܟܲܕܸܿܒܼ ܠܵܐ ܡܸܬܼܐܲܫܪܵܐ ܟܲܕܵܒܼܘܼܬܹܗ ܀","english":"One is he who shaves the harsh keel of the sensation of pain, he who in his pain brings forth likenesses to the one without sensation. One is he who is pure and whose mouth testifies to the purity of his being. It is evident that there is no pure one except one. There is no pure one, and especially in this time, when everyone contends for truth by taking it on the face. By taking it on the face, everyone stands before the face of his companion, and like passing shadows, words without substance pass by. Words multiply: a friend to his friend, a companion to his companion, \"Peace to me, peace to you,\" and there is no substance in which peace exists. By mouth alone, mouth delivers to mouth its writing, and the one who receives is unaware when mouth delivered to mouth. Thus is love in our generation, a consuming and consuming one, and it begins and prevails in all our actions. With this sign of the disease of my word, I aim at our conduct, and it is not sufficient to depict a likeness to the likeness. There is no painter who suffices to depict the likeness of our iniquity, with the many kinds of his evils from his poisons. Not to be counted are the kinds of our deceptions, for there is no scribe who can grasp their number within his fingers. With a small hand, he grasps the bow of our evil generation, and the mouth is too weak to utter the words of his falsehood. Falsehood fills words without substance, and that which does not lie, its falsehood is not to be confessed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܣܢܹ̣ܗ ܠܩܹܐܪܣܵܐ","severity":"info","text":"The phrase 'shaves the harsh keel' (ܚܲܣܢܹ̣ܗ ܠܩܹܐܪܣܵܐ) uses a nautical metaphor (keel) for the body's sensory pain, continuing the ship-of-death imagery from the previous passage.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܟܼܵܐ","severity":"info","text":"The term 'pure one' (ܙܲܟܼܵܐ) carries a moral and ritual sense, contrasting with the pervasive falsehood; Narsai emphasizes that only one such figure exists, likely a reference to Christ or a spiritual ideal.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܕܵܒܼܘܼܬܼܵܐ","severity":"info","text":"The theme of falsehood (ܟܲܕܵܒܼܘܼܬܼܵܐ) filling words without substance reflects Narsai's critique of empty social conventions, possibly targeting contemporary ecclesiastical hypocrisy.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a singular 'pure one' to a general lament over falsehood, using repetitive parallelisms (e.g., 'mouth delivers to mouth') to emphasize the emptiness of human interaction.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܲܕܵܒܼܘܼܬܹܗ","severity":"caution","text":"The final clause 'its falsehood is not to be confessed' (ܠܵܐ ܡܸܬܼܐܲܫܪܵܐ ܟܲܕܵܒܼܘܼܬܹܗ) is ambiguous: it may mean falsehood is ineradicable or that truth cannot be acknowledged; the English draft's 'not to be confessed' is one reading.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'pure one' (ܙܲܟܼܵܐ) is unspecified—possibly Christ, a teacher, or an ideal figure.","The phrase 'taking it on the face' (ܒܡܲܣܲܒ ܒܐܲܦܹ̈ܐ) may be idiomatic for open confrontation or hypocrisy; the exact nuance is unclear."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܚܣܵܡܵܐ ܘܚܘܼܪܵܐ ܠܒܼܝܼܫܝܼܢ ܢܘܼܡܹܐ ܕܟܼܠ ܐܲܬܼܪ̈ܵܘܵܢ\nܘܠܲܝܬܿ ܣܘܼܥܪܵܢܵܐ ܕܠܵܐ ܒܹܗ ܐܸܢܘܿܢ ܘܗܘ̤ ܨܹܐܕܲܝܗܘܿܢ ܀ :ܚܲܪܡ̇ܢܵܐ ܚܵܙ̇ܩܝܼܢ ܘܫܵܪܹܝܢ ܒܣܘܼܥܪ݁ܵܢܲܝܗܘܿܢ\nܘܐܲܝܟ ܨܸܒܼܝܵܢܗܘܿܢ ܨܵܒܹ̇ܝܢ ܕܲܢܩܘܼܡ ܥܵܠܡܵܐ ܘܥܲܡܠܹܐ ܀ :ܒܚܘܼܬܼܪܵܐ ܣܵܥܲ݁ܪ ܚܬܝܼܪ ܪܸܥܝܵܢܵܐ ܐܲܝܕܵܐ ܕܣܵܥ̇ܲܪ\nܘܚܵܣܘܿܡܘܼܬܼܵܐ ܡܠܸܐ ܚܲܣܵܡܵܐ ܠܘܼܩܒܲܠ ܟܠܢܵܫ ܀ :ܬܪܹܝܢ ܐܲܪ̈ܝܵܘܵܢ ܒܲܥܪܝܼܪ݁ܵܝܹܐ ܫܪܹܝܢ ܥܲܡ ܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܕܲܢܚܘܼܪ ܫܲܦܝܼܪ ܒܣܘܼܪ̈ܚܵܢܲܝܗܘܿܢ ܀ :ܚܒܼܵܠܵܐ ܪܲܒܵܐ ܥܒ݂ܲܕܼܘ ܒܲܒܼܪܝܼܬܼܵܐ ܘܬܼܘܼܒܼ ܥܵܒܼ̇ܕܿܝܼܢ ܒܵܗ̇\nܘܠܲܝܬܿ ܕܡܸܬܼܒܲܝܲܢ ܘܪܵܢܹ̇ܐ ܘܚܵܐܹ̇ܫ ܥܲܠ ܚܘܼܒܵܠܗܘܿܢ ܀ :ܒܲܥܪܝܼܪܵܐܝܼܬܼ ܢܵܗ̇ܡܝܼܢ ܟܠܢܵܫ ܒܚܘܼܒܵܠܲܝ̈ܗܘܿܢ\nܘܙܵܝܥ̇ܝܼܬ ܘܢܵܝ̇ܕܲܝܼܢ ܒܲܝܢܵܬܼ ܐ̄ܢܵܫܵܐ ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܠܵܐ ܚܝܼܠ ܩܵܠܵܐ ܕܐܲܪ̈ܝܵܘܵܬܼܵܐ ܥܲܠ ܚܲܝ̈ܘܵܬܼܵܐ\nܐܲܝܟ ܕܲܕܚܝܼܠܝܼܢ ܚܣܵܡܵܐ ܘܚܘܼܬܼܪܵܐ ܥܲܠ ܐ̄ܢܵܫܵܘܼܬܼܵܐ ܀ :ܠܵܐ ܣܲܓܸܿܦܬܼܵܗ̇ ܚܲܝܘܲܬܼ ܫܸܢܵܐ ܠܚܲܝܘܲܬܼ ܫܸܢܵܐ\nܐܲܝܟ ܣܘܼܓܼܦܵܢܹ̈ܐ ܕܣܲܓܸܿܦܘ ܐ̄ܢܵܫܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܠܵܐ ܐܸܬܼܢܲܟܲܝܲܬ̤ ܬܘܼܒܼ ܦܵܪܲܚܬܼܵܐ ܡ̣ܢ ܦܵܪܲܚܬܼܵܐ\nܐܲܝܟ ܢܸܟܼܝܵܢܵܐ ܕܐܲܟܿܝܼܘ ܪ̈ܵܚܡܹܐ ܠܚܒܿܝܼܒܲܝ̈ܗܘܿܢ ܀ :ܡܝܲܬܲܪ ܫܲܝܢܵܐ ܕܠܵܐ ܡܲܠܵܠܹ̈ܐ ܡ̣ܢ ܕܲܡܠܝܼܠܹ̈ܐ\nܘܲܢܛܝܼܪ ܚܘܼܒܵܐ ܒܲܟܼܝܵܢܲܝ̈ܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܨܹܐܕܲܝܢ ܀ :ܒܸܕܼܝܵܐ ܡܲܠܝܵܐ ܡܸܠܬܼܵܐ ܕܐܸܡ̇ܪܹܬܼ ܐܸܢ ܫܲܪܝܼܪܵܐ\nܕܲܒܼܫܲܬܼܿܝܼܩܹ̈ܐ ܩܲܝܵܡ ܚܘܼܒܵܐ ܘܒܲܢ ܠܵܐ ܐܝܼܬܼܵܘܗܝ ܀ :ܘܬܼܘܼܒܼ ܢܸܬܼܒܲܝܲܢ ܒܡܸܠܬܼܵܐ ܕܲܥܠܲܝܢ ܘܐܵܦܸܢ ܗܵܫܵܐ\nܘܢܲܥܸܠ ܚܲܫܹ̈ܐ ܥܲܠ ܣܘܼܥܪ݁ܵܢܹܐ ܕܚܵܫܘܿܫܘܼܬܲܢ ܀","english":"Destruction and ruin have seized the likeness of all men, and there is no action that is not in him, and he hunts them. The curse is strong and looses itself upon their actions, and according to their will they desire to stand the world and fill it. With ruin, the proud mind performs whatever it does, and fullness of destruction is set against all. Two lions, savage, have loosed themselves with man, and no man knows that the ruin is fair in their deeds. Great harm they have done in creation and will do again in it, and there is none who is confounded, sees, and feels their harm. Savagely they mock all in their harm, and they tremble and leap among men like beasts. The voice of the lions has no power over beasts, as destruction and ruin are feared over humanity. The beast of one does not bend to the beast of another, as the bendings that man has bent to the wicked. The flight is not again confounded from flight, as the victory that friends have won over their beloved. The silence of the speechless is better than that of the eloquent, and love is more excellent in their weeping than in their hunting. A vain word, full, that I have spoken, if it is true, that in the silent love stands, and in them it is not. And again, be confounded by the word concerning them, and turn now, and bring pains upon the actions of our feeling.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ ܘܚܘܼܬܼܪܵܐ","severity":"info","text":"The pair 'destruction and ruin' (ḥsāmā w-ḥūtārā) is a hendiadys for moral and cosmic disorder, echoing Narsai's ascetic dualism between the pure and the fallen world.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܹܝܢ ܐܲܪ̈ܝܵܘܵܬܼܵܐ","severity":"info","text":"'Two lions' (trēn aryāwātā) are a metaphor for the twin passions of pride and lust, which Narsai elsewhere identifies as the savage beasts that devour the soul.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪ̈ܝܵܘܵܬܼܵܐ","severity":"info","text":"The image of lions as agents of destruction may allude to Daniel 7:4, where the fourth beast is a lion, or to the 'lion of the pit' in Syriac exegesis of Proverbs 30:30.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܸܕܼܝܵܐ ܡܲܠܝܵܐ ܡܸܠܬܼܵܐ","severity":"info","text":"The phrase 'a vain word, full' (bedyā mallyā meltā) is a self-deprecating rhetorical device common in Syriac homilies, where the speaker feigns inadequacy to underscore the gravity of the subject.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܼܒܼ ܢܸܬܼܒܲܝܲܢ","severity":"info","text":"The repeated imperative 'be confounded' (w-tūb ḏettbayyaʿ) marks a structural turn: the homilist shifts from description to direct exhortation, calling the audience to repent.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܢܛܝܼܪ ܚܘܼܒܵܐ","severity":"caution","text":"The phrase 'love is more excellent' (wa-ṭīr ḥubbā) is textually uncertain; the Syriac may be corrupt or elliptical, and the English rendering 'more excellent' is interpretive.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two lions' is not explicitly defined; they may represent specific vices (pride and lust) or general demonic forces.","The phrase 'in the silent love stands' (ܒܲܫܲܬܼܝܼܩܹ̈ܐ ܩܲܝܵܡ ܚܘܼܒܵܐ) is ambiguous: it could mean love exists in silence, or that love is established among the silent (i.e., the ascetic).","The final clause 'bring pains upon the actions of our feeling' (ܘܢܲܥܸܠ ܚܲܫܹ̈ܐ ܥܲܠ ܣܘܼܥܪ̈ܵܢܹܐ ܕܚܵܫܘܿܫܘܼܬܲܢ) is syntactically dense; the subject of 'bring' is unclear—possibly the listener or the homilist himself."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܒܚܲܫܵܐ ܢܸܒܼܣܘܿܪ ܠܚܲܫܲܝ̈ ܢܲܦܫܲܢ ܘܡܘܿܡܲܝ̈ ܦܲܓܼܪܲܢ\nܘܛ̇ܟ ܢܸܬܼܐܲܣܸܐ ܡ̣ܢ ܚܵܘ̈ܒܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܑܵܐ ܀ :ܒܟܹܐܢܘܼ ܢܹܐܡܲܪ ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܥܲܡ ܪܸܥܝܵܢܲܢ\nܕܸܟܼܒܲܪ ܢܸܓܼܗܸܐ ܡ̣ܢ ܗܵܘ̇ ܕܝܼܢܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܕܝܼܢܵܐ ܕܢܲܦܫܲܢ ܟܬܼܝܼܒܼ ܕܲܡܒܲܛܸܠ ܕܝܼܢܵܐ ܕܲܥܬܼܝܼܕܼ\nܡ̇ܕܹܝܢ ܝܲܨܪܲܢ ܠܒܼܝܼܟ ܒܹܝܬܼ ܕܝܼܢܵܐ ܕܲܬܼܢܵܢ ܘܕܲܠܗܲܠ ܀ :ܬܵܐ ܒܲܪܢܵܫܵܐ ܡܲܠܟܵܐ ܕܐܲܚܝܼܕܼ ܬܪܹܝܢ ܒܹܝܬܼ ܕܝܼܢܹ̈ܐ\nܫܪܝܼ ܣܘܼܥܪ̈ܵܢܲܝܟ ܘܚܲܪܲܪ ܢܲܦܫܵܟ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ ܀ :ܒܕܼܝܼܢܵܐ ܕܲܢܼܢܵܢ ܚܲܝܸܒܼ ܐܲܢ̄ܬܿ ܠܵܟ ܐܲܝܟ ܨܼܒܼܝܵܢܵܟ\nܕܠܵܐ ܬܸܬܼܚܲܝܲܒܼ ܒܕܼܝܼܢܵܐ ܕܠܲܝܬܿ ܒܹܗ ܨܸܒܼܝܵܢ ܢܲܦܫܵܟ ܀","english":"In pain, he announces the pains of the soul and the blemishes of the body, and he is healed from the sins of the body and the soul. In sorrow, he says that sorrow is with his thoughts, that he might flee from that sorrow which has no end. The sorrow of the soul is written, which abolishes the sorrow of the future. Whatever your heart fashions in the house of sorrow of error and vanity, come, O man, king who holds two houses of sorrows. Loosen your deeds and free your soul from the oppressor. In the house of sorrow of error, you condemn yourself according to your will, that you might not be condemned in the house of sorrow in which there is no will of your soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬܼ ܕܝܼܢܹ̈ܐ","severity":"info","text":"The phrase 'house of sorrows' (ܒܹܝܬܼ ܕܝܼܢܹ̈ܐ) is a key metaphor in Narsai's ascetic theology, contrasting temporal sorrow (error/vanity) with eschatological sorrow (future judgment).","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܼܢܵܐ ܕܲܥܬܼܝܼܕܼ","severity":"info","text":"The 'sorrow of the future' (ܕܝܼܢܵܐ ܕܲܥܬܼܝܼܕܼ) likely alludes to eschatological themes in Syriac tradition, echoing New Testament warnings about judgment (e.g., Matthew 25) and the need for repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܐܲܚܝܼܕܼ ܬܪܹܝܢ ܒܹܝܬܼ ܕܝܼܢܹ̈ܐ","severity":"info","text":"The 'king who holds two houses of sorrows' reflects Narsai's dualistic anthropology: the human soul is caught between temporal afflictions (body/soul sins) and eternal consequences, a common theme in Syriac ascetic literature.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܕܼܝܼܢܵܐ ܕܲܢܼܢܵܢ ... ܒܕܼܝܼܢܵܐ ܕܠܲܝܬܿ ܒܹܗ ܨܸܒܼܝܵܢ","severity":"info","text":"The passage concludes with a parallel contrast between two 'houses of sorrow': one of error (with human will) and one without will, reinforcing the homily's exhortation to choose repentance freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܟܹܐܢܘܼ ܢܹܐܡܲܪ ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܥܲܡ ܪܸܥܝܵܢܲܢ","severity":"info","text":"The phrase 'sorrow is with his thoughts' echoes the introspective style of Narsai's memre, which were influential in East Syriac monastic circles for their psychological depth.","cites":[{"key":"ed:dsc-107","label":"source edition: On Reproof","url":"https://syriaccorpus.org/107"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܢܸܒܼܣܘܿܪ for ܡܒܣܪ), but the sense is clear. The identity of the 'king' (ܡܲܠܟܵܐ) is ambiguous: it may refer to the human soul as ruler of its own actions, or to a biblical figure; the reading taken is allegorical."],"confidence":"high","notes":[]}]}