{"slug":"dsc-343","id":"syriac:dsc:dsc-343","title":"On the Brazen Serpent that Moses Set up in the Wilderness","author":"Jacob of Serugh","genre":"other","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:33Z","cost_usd":0.01171},"source":{"registry_id":"syriac:dsc:dsc-343","work_id":"dsc-343","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/343"},"stats":{"passages":18,"english_words":4807,"coptic_letters":0,"commentary_units":100,"commentary_kinds":9,"derived_notes":0,"ambiguities":28,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"dsc-343","abstract":"This metrical homily (memrā) by Jacob of Serugh (c. 451–521) interprets the brazen serpent of Numbers 21:4–9 as a typological prefiguration of the cross. Jacob presents the serpent as a symbol of salvation rather than sin, linking it to Christ’s victory over paganism. The homily survives in West Syriac liturgical manuscripts and was read during Holy Week, connecting the serpent to the Feast of the Exaltation of the Cross. The present edition relies solely on Vat. Syr. 117, without collation of other witnesses, leaving its textual history incomplete. Its attribution to Jacob is supported by manuscript colophons and stylistic similarity, though it is not part of his standard corpus of 760 memrē.","historical_context":"Jacob of Serugh (c. 451–521) was a prominent Syriac poet-theologian of the West Syriac tradition, active in the region of Serugh (modern-day Suruç, Turkey) during the late 5th and early 6th centuries. This period saw intense Christological debates following the Council of Chalcedon (451), with Syriac Christianity divided between Chalcedonian and non-Chalcedonian (Miaphysite) factions. Jacob, a non-Chalcedonian, composed hundreds of metrical homilies (memrē) for liturgical use, often drawing on typological exegesis. The homily on the brazen serpent was preserved in West Syriac liturgical manuscripts and read during Holy Week, reflecting its role in the liturgical cycle. Its transmission is tied to the West Syriac tradition, likely through monastic scriptoria. The work’s attribution to Jacob, while traditional, is not firmly established by external evidence, and the lack of collation with other manuscripts limits understanding of its textual history.","significance":"This homily exemplifies Syriac typological exegesis, where the brazen serpent prefigures the cross, a theme central to the Feast of the Exaltation of the Cross. It highlights Jacob’s poetic and theological method, linking Old Testament narrative to Christ’s salvific work. The work also illustrates the liturgical use of memrē in Holy Week, contributing to the study of Syriac liturgy and biblical interpretation.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh, traditional author of the homily."},{"date":"Late 5th–early 6th c.","event":"Composition of the homily, likely in the West Syriac tradition."},{"date":"6th–7th c.","event":"Transmission in West Syriac liturgical manuscripts, used during Holy Week."},{"date":"Medieval period","event":"Copying of Vat. Syr. 117, the sole manuscript used for the present edition."},{"date":"Modern","event":"Edition based on Vat. Syr. 117 without collation of other witnesses."}],"relations":[{"work":"Numbers 21:4–9","relation":"Biblical source for the brazen serpent narrative.","key":"","label":null,"url":null},{"work":"Memrē of Jacob of Serugh","relation":"Part of the broader corpus of Jacob’s metrical homilies, though not in the standard 760.","key":"","label":null,"url":null},{"work":"Feast of the Exaltation of the Cross","relation":"Liturgical context linking the serpent to the cross.","key":"","label":null,"url":null},{"work":"West Syriac liturgical manuscripts","relation":"Preservation and transmission of the homily.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the traditional author."},{"key":"wikipedia:Brazen serpent","label":"Brazen serpent","url":"https://en.wikipedia.org/wiki/Nehushtan","reason":"Biblical and typological background."},{"key":"wikipedia:Feast of the Cross","label":"Feast of the Exaltation of the Cross","url":"https://en.wikipedia.org/wiki/Feast_of_the_Cross","reason":"Liturgical context of the homily."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural setting."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used in the homily."}],"cautions":["Attribution to Jacob of Serugh is traditional but not firmly established; the homily is not in his standard corpus.","The present edition is based on a single manuscript (Vat. Syr. 117) and does not collate other witnesses, so the textual history is incomplete.","The homily’s date is inferred from Jacob’s lifetime (c. 451–521) but lacks precise external evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000499,"generated":"2026-11-15T02:26:26Z"},"checks":{"work":"dsc-343","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":100,"english_words":4807,"source_letters":15617,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memrā) on the brazen serpent (Num 21:4–9), read typologically as a prefiguration of the cross. Jacob employs the serpent as a symbol of salvation, not of sin.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Jacob of Serugh (c. 451–521) is the traditional author, but the homily is not included in the standard corpus of his 760 memrē. Its attribution rests on manuscript colophons and stylistic similarity, not on firm external evidence.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is preserved in West Syriac liturgical manuscripts and was read during Holy Week, linking the brazen serpent to the cross in the context of the Feast of the Exaltation of the Cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on a single manuscript (Vat. Syr. 117) and does not collate other witnesses. Variant readings from other codices are not recorded, so the textual history remains incomplete.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-343":{"label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ ܕܐܲܪܝܼܡ ܡܘܼܫܹܐ ܒܡܲܕܼܒ݁ܪܵܐ\n(ܕܝܼܠܹܗ ܕܩܲܕ݁ܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒ̣\nܡܐܡܪܐ.ܕ. ܕܥܲܠ ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ:\nܕܐܲܪܝܼܡ ܡܘܼܫܹܐ ܒܡܲܕܼܒ݁ܪܵܐ\nܠܝܲܡܵܐ ܕܐ̄ܪ̈ܵܙܲܝܟ ܐܲܚܬܼܘܼܢܝ ܡܹܐܡܪ̈ܲܝܟ ܒܲܪ ܐܲܠܵܗܵܐ:\nܒܵܟ̣ ܐܸܬ݁ܕܲܠܹܐ ܡ̣ܢ ܡܵܡ̈ܘܿܠܹܐ ܕܲܟ̣ܪܝܼܟ̣ܝܼܢ ܠܝܼ܀ ܓܲܠܠܹ̈ܐ ܕܫܲܪ̈ܒܲܝܟ ܐܲܣܓ݁ܝܼܘ ܥܠܲܝ ܬܲܟ̣ܬܘܼܫܲܝ̈ܗܘܿܢ:\nܐܲܢ̄ܬ݁ ܡܲܠܵܚܵܐ ܩܦܝܼܢܝ ܒܲܠܡܹܐܢܵܐ ܕܫܲܪܝܼܪ̈ܵܬܼܵܐ܀ ܡܘܼܫܹܐ ܪܵܥܝܵܐ ܕܲܢܓܲܕܼ ܥܵܢ̈ܵܐ ܒܓ̣ܘ ܡܵܡ̈ܘܿܠܹܐ:\nܠܝܲܡܵܐ ܕܐ̄ܪ̈ܵܙܹܐ ܢܲܓ̣ܕܲܢܝ ܐܸܥܘܿܠ ܒ̣ܲܟܬܼܝܼ̈ܒ̣ܵܬܹܗ܀ ܡܵܪܹܗ ܕܡܘܼܫܹܐ ܕܠܝܼܢܝ ܡ̣ܢ ܝܲܡܵܐ ܐܲܝܟ̣ ܕܲܠܡܘܼܫܹܐ:\nܟܲܕܼ ܡܲܣܸܩ ܐ̄ܢܵܐ ܡܠܘܿܐܵܐ ܪܲܒܵܐ ܩܸܪܝܵܢܹܗ܀ ܬܡܝܼ̈ܗܵܢ ܐܸܢܹܝܢ ܟܠܗܹܝܢ ܕܲܗܘ݀ܘܲܝ̈ ܒܐܝܼ̈ܕܲܝ ܡܘܼܫܹܐ:\nܕܠܵܟ̣ ܨܵܐܲܪ ܗ̄ܘ̣ܵܐ ܒܟ̣ܠܵܗ̇ ܐܘܼܪܚܵܐ ܕܐܲܪܡ̣ܝܼ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܒܚܘܼܛܪܵܐ ܫܲܩ̣ܠܵܟ̣ ܡ̣ܢ ܨܹܝܕܼ ܐܲܒ̣ܘܼܟ̣ ܥܲܠ ܛܘܼܪ ܣܝܼܢܲܝ:\nܘܢܲܩ̣ܦܵܟ̣ ܘܐܸܬ݀ܵܐ ܐܲܝܟ̣ ܛܸܠܵܠܵܐ ܠܓ̣ܘܼܫܡܵܐ ܪܲܒܵܐ܀ ܙܩܝܼܦܵܐ ܕܚܸܣܕܵܟ̣ ܚ̣ܘܵܝܵܗ̇ ܠܡܸܨܪܹܝܢ ܟܲܕܼ ܥܲܠ̣ ܗ̄ܘ̣ܵܐ ܠܵܗ̇:\nܘܪܸܬܲܬ݀ ܡܸܢܹܗ ܘܝܸܗܒܲܬ݀ ܐܝܼܕܼܵܐ ܠܓܲܢ̄ܒܵܪܘܼܬܹܗ܀ ܨܲܠܡܵܐ ܪܲܒܵܐ ܛ̣ܥܲܢ ܒܐܲܫܝܼܡܘܿܢ ܟܲܕܼ ܥܵܒܲܪ ܗ̄ܘ̣ܵܐ:\nܘܪܲܩܸܕܼܘ ܛܘܼܪܹ̈ܐ ܕܲܚ̣ܙܵܘ ܝܘܼܩܢܵܟ̣ ܥܲܠ ܥܸܒ̣ܪ̈ܵܝܹܐ܀ ܦܸܨܚܵܟ̣ ܪܲܒܵܐ ܚܙܲܝ̈ ܪ̈ܵܡܵܬܼܵܐ ܘܕܼܵܨ̣ ܐܲܝܟ̣ ܐܸܡܪܹ̈ܐ:\nܕܢܸܗܘܹܐ ܝܲܩܝܼܪ ܙܵܘܚܹܗ ܕܨܲܠܡܵܟ̣ ܒܐܲܬܼܪ̈ܵܘܵܬܼܵܐ܀ ܢܝܼܫܵܟ̣ ܡܵܪܲܢ ܣܵܡ̣ ܗܵܘ̣ܵܐ ܡܘܼܫܹܐ ܒܓ̣ܵܘ ܐܲܫܝܼܡܘܿܢ:\nܘܟܲܕܼ ܚܵܙܲܝܢ ܠܹܗ ܟܝܵܢܹ̈ܐ ܟܠܗܘܿܢ ܡܸܬܼܒܲܠܗܹܝܢ ܗ̄ܘ̣ܵܘ܀","english":"On the Brazen Serpent that Moses Set up in the Wilderness\n\n(Of the holy Mar Jacob)\n\nMemra 4: On the Brazen Serpent that Moses Set up in the Wilderness\n\nTo the sea of your mysteries, O son of God, let your discourses bring me down:\nThrough you I am drawn from the waves that have engulfed me.\nThe ships of your homilies have spread over me their coverings:\nYou are the skilled pilot in the harbor of true teachings.\nMoses, the shepherd of the flock, walks among the waves:\nTo the sea of mysteries, let me enter through his writings.\nThe Lord of Moses, who drew me from the sea as he did Moses,\nWhen he brought up the great fullness, his calling.\nThe wonders that were in the hands of Moses, all of them came to be:\nThat for you it was fitting, in the whole way he cast it.\nWith the staff he took you from the side of your father on Mount Sinai,\nAnd he set you up, and you came like a shadow to the great body.\nThe raised one of your grace showed its life to Egypt when it went up,\nAnd it trembled before him and gave a hand to his might.\nThe great image passed through the camps when it went,\nAnd the mountains danced when they saw your burden upon the Hebrews.\nYour great Passover saw the heights and rejoiced like lambs,\nThat the weight of the burden of your image might be heavy in the regions.\nYour sign, O Lord, Moses set up in the midst of the camps,\nAnd when the peoples saw him, all of them were confounded.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ.ܕ.","severity":"info","text":"The heading marks this as the fourth memra of a cycle on the brazen serpent, indicating a structured series of homilies.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ","severity":"info","text":"The phrase 'brazen serpent' (literally 'serpent of brass') refers to the object described in Numbers 21:4-9, which Moses erected as a symbol of healing.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܪܵܥܝܵܐ ܕܲܢܓܲܕܼ ܥܵܢ̈ܵܐ","severity":"info","text":"The image of Moses as shepherd of the flock echoes Exodus 3:1 and Psalm 77:20, where Moses leads Israel through the wilderness.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼܪ ܣܝܼܢܲܝ","severity":"info","text":"Mount Sinai is the traditional site of the giving of the Law; here it is linked to the staff that became the serpent, a typological reference to the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܸܨܚܵܟ̣ ܪܲܒܵܐ","severity":"info","text":"The 'great Passover' of the serpent prefigures Christ's Passover, a common typology in Syriac exegesis linking the brazen serpent to the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܝܵܢܹ̈ܐ","severity":"info","text":"The 'peoples' (or 'nations') being confounded at the sight of the serpent reflects later Christian interpretation that the serpent was a type of Christ's victory over paganism.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܢܚܵܫܵܐ' (brazen) could also be read as 'of brass' or 'of copper'; the translation 'brazen' is conventional.","The identity of 'your father' (ܐܲܒ̣ܘܼܟ̣) in line 10 is ambiguous: it may refer to God the Father or to a typological figure; the reading taken is God the Father."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܗܘ݀ܵܐ ܨܲܝܵܪܵܐ ܘܡܲܙܸܓ̣ ܓܵܘܢܹ̈ܐ ܕܲܢܒ̣ܝܼܘܼܬܼܵܐ:\nܘܲܒ̣ܓ̣ܵܘ ܚܘܼܪܒܵܐ ܨܵܪ ܨܲܠܡܵܐ ܡܠܹܐ ܕܘܼܡܵܪܵܐ܀ ܒܚܸܘܝܵܐ ܪܲܫܡܵܟ̣ ܗܵܘ̇ ܕܲܢܚܵܫܵܐ ܘܥܲܠܝܼ ܣܵܡ̇ܟ:\nܕܬܸܗܘܹܐ ܕܡܘܼܬܼܵܟ̣ ܐܲܝܟ̣ ܐܵܣܝܼܬܼܵܐ: ܠܲܝ̣ܢܲܝ̈ ܥܲܡܹܗ܀ ܐ̄ܪܵܙܵܟ̣ ܐܲܩܝܼܡ ܠܘܼܩܒܲܠ ܡܸܪܬܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܕܲܠܢܘܼ̈ܟ̣ܬܵܬܼܵܐ ܕܥܲܡܹܗ ܢܲܐܣܹܐ ܒܵܟ̣ ܚܲܝܹ̈ܐ܀ ܗܵܪܟܵܐ ܚܘܼܒܵܐ ܢܸܗܘܹܐ ܣܵܦ̇ܪܵܐ ܠܟ̣ܘܿܢ ܫܵܡ̈ܘܿܥܹܐ:\nܘܡܸܢܹܗ ܝܑܼܠܲܦܘ ܟܠ ܟܲܣ̈ܝܵܬܼܵܐ ܕܡܲܠܸܠ ܡܘܼܫܹܐ܀ ܒܥܲܝ̈ܢܹܐ ܕܢܲܦ̮ܫܵܐ ܗܘ̈ܵܘ ܚܲܙܵܝܹ̈ܐ ܠܗܵܠܹܝܢ ܐ̄ܪ̈ܵܙܹܐ:\nܕܫܘܼܦܪ̈ܵܘܗܝ ܕܲܒ̣ܪܵܐ ܛܥܝܼܢܝܼܢ ܟܠܗܘܿܢ ܒܲܕܼܪ̈ܵܥܲܝܗܘܿܢ܀ ܒܹܗ ܗ̄ܘ̣ ܣ̣ܥܲܪ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܪܲܒܵܐ ܟܠܗܹܝܢ ܕܲܣ̣ܥܲܪ:\nܘܲܒ̣ܓ̣ܵܘ ܡܸܨܪܝܼܢ ܘܲܒ̣ܓ̣ܵܘ ܝܲܡܵܐ ܘܒܲܐܬܼܪܵܐ ܚܘܼܪܒܵܐ܀ ܕܡܘܼܬܹܗ ܕܲܒ̣ܪܵܐ ܛܥܝܼܢ ܗ̄ܘ̣ܵܐ ܘܐܸܵܬܹ̇ܐ ܩܕܼܵܡ ܡܲܫܪܝܼܬܼܵܐ:\nܘܟ̣ܠ ܢܸܟ̣ܝ̈ܵܢܝܼܢ ܒܵܗ̇ ܙܲܓܲܪ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܓܵܘ: ܥܲܡܹܗ܀ ܝܘܼܩܪܹܗ ܕܲܒ̣ܪܵܐ ܚܵܘܝܼ ܠܥܵܠܡܹ̈ܐ: ܘܐܲܪܗܸܒ̣ ܐܸܢܘܿܢ:\nܢܝܼܫܵܐ ܕܩܸܛܠܹܗ ܚܙܲܝ̈ ܒܸܪ̈ܝܵܬܼܵܐ ܘܙܵܥ̣ ܡ̣ܢ ܩܘܼܕܼܡܵܘܗܝ܀ ܙܩܝܼܦܵܐ ܣܵܡ̣ ܗ̄ܘ̣ܵܐ ܒܟ̣ܠ ܐܵܘܵܢܵܐ ܕܫܵܪܹܐ ܗ̄ܘ̣ܵܐ ܒܹܗ:\nܕܲܕܼܠܵܐ ܩܸܢܛܵܐ ܢܸܫܪܹܐ ܥܲܡܵܐ ܬܚܹܝܬܼ ܛܸܠܵܠܹܗ܀ ܠܵܐ ܐܝܼܬܼ ܐܲܝܟܵܐ ܕܠܵܐ ܒܲܙܩܝܼܦܵܐ ܡܸܣܬܲܬܲܪ ܗ̄ܘ̣ܵܐ:\nܘܫܘܼܪܵܐ ܗܘ݀ܵܐ ܠܹܗ ܘܲܠܓ̣ܵܘ ܡܸܢܹܗ ܚܡܲܠ̣ ܡܲܫܪܝܼܬܹܗ܀ ܒܣܲܓ݁ܝܼ̈ܐܵܬܼܵܐ ܨܵܪܹܗ ܡܘܼܫܹܐ ܠܒܲܪ ܐܲܠܵܗܵܐ:\nܘܟܸܢ̈ܫܹܐ ܕܐ̄ܪ̈ܵܙܹܐ ܟܪܝܼܟ̣ܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܒܟ̣ܠܵܗ̇ ܐܘܼܪܚܹܗ܀ ܢܸܫܠܹܐ ܝܵܘܡܵܢ ܡ̣ܢ ܣܲܓܝܼ̈ܐܹܐ ܕܠܵܐ ܡܸܬ݁ܕܲܪܟ݁ܝܼܢ:\nܘܲܠܚܲܕܼ: ܢܹܐܡܲܪ ܕܲܡܠܹܐ ܬܲܗܪܵܐ ܠܲܕܼܚܵܐܲܪ ܒܹܗ܀","english":"This painter and mixer of colors of the mystery:\nIn the midst of the desert he fashioned an image full of wonder. With the serpent he signed that which is of the serpent and the exalted one set:\nThat your likeness might be like a physician to the serpents of his people. He set up your mystery against the bitterness of the serpents:\nSo that the stings of his people might be healed by you, life. Here love becomes a scribe for all hearers:\nAnd from it all the hidden things that Moses spoke are learned. With the eyes of the soul they were beholders of these mysteries:\nWhose beauties of the wild beast were lost entirely in their arms. In it Moses the great performed all his deeds:\nAnd in the midst of Egypt and in the midst of the sea and in the desert place. The likeness of the wild beast was lost and came before the camp:\nAnd all the pure ones in it were stirred from within with him. The weight of the wild beast shows to the worlds: and it hastened to go:\nThe terror of its killing the creatures saw and trembled before it. The crucified one set in every place where he dwelt:\nSo that no destruction might settle on the people beneath its shadow. There is no place where the crucified one was not hidden:\nAnd it was a wall to him and within it he bore his camp. In many forms Moses fashioned the son of God:\nAnd the bundles of mysteries were bound to him in all his way. The days ceased from many that are not understood:\nAnd concerning one it is said that it filled the ditch behind him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܨܲܝܵܪܵܐ ܘܡܲܙܸܓ̣ ܓܵܘܢܹ̈ܐ ܕܲܢܒ̣ܝܼܘܼܬܼܵܐ","severity":"info","text":"The opening metaphor of a 'painter and mixer of colors' refers to Moses as an artist who creates the brazen serpent as a typological image of Christ, blending divine mysteries.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The term 'image' (ܨܲܠܡܵܐ) is used for the brazen serpent, a key typological symbol in Syriac exegesis, prefiguring the cross and Christ's healing.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܸܘܝܵܐ ܪܲܫܡܵܟ̣","severity":"info","text":"The serpent (ܚܸܘܝܵܐ) alludes to Numbers 21:4-9, where Moses sets up the bronze serpent to heal the Israelites from snakebites, here reinterpreted as a type of Christ.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܡܘܼܫܹܐ ܪܲܒܵܐ","severity":"info","text":"Jacob of Serugh frequently presents Moses as a 'great' prophet and typologist, aligning with Syriac patristic tradition that sees the brazen serpent as a prefiguration of the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ܚܘܼܒܵܐ ܢܸܗܘܹܐ ܣܵܦ̇ܪܵܐ","severity":"info","text":"The phrase 'Here love becomes a scribe' marks a structural shift, introducing a didactic turn where the homily addresses the hearers directly, explaining hidden meanings.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡܘܼܬܹܗ ܕܲܒ̣ܪܵܐ ܛܥܝܼܢ","severity":"caution","text":"The phrase 'the likeness of the wild beast was lost' is ambiguous: it may refer to the serpent's disappearance in the wilderness or to a symbolic loss of the type, but the exact referent is unclear.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wild beast' (ܒܪܵܐ ܛܥܝܼܢ) is ambiguous: it could refer to the brazen serpent itself or to a symbolic beast representing evil; the reading taken follows the typological interpretation of the serpent as a type of Christ.","The phrase 'the days ceased from many that are not understood' is obscure; it may refer to the cessation of Mosaic practices or to the end of hidden mysteries, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܐ̄ܪܵܙܹܗ ܕܚܸܘܝܵܐ ܗܵܘ̇ ܕܲܢܚܵܫܵܐ ܢܡܲܠܸܠ ܗܵܫܵܐ:\nܕܠܲܐܝܢܵܐ ܦܘܼܪܣܵܐ ܣ̱ܡܹܗ ܡܘܼܫܹܐ ܒܓ̣ܵܘ ܡܲܫܪܝܼܬܼܵܐ܀ ܢܬܲܢܹܐ ܠܘܼܩܕܲܡ ܥܲܠ ܢܘܼ̈ܟ̣ܬܵܬܼܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܕܒܲܐܝܕܵܐ ܥܸܠܵܬܼܵܐ ܐܸܫܬܲܕܲܪܘ ܗ̄ܘ̣ܵܘ ܥܲܠ ܥܸܒ̣ܪ̈ܵܝܹܐ܀ ܐ̄ܟܲܠ̣ ܗ̄ܘ̣ܵܐ ܥܲܡܵܐ ܡܲܢܢܵܐ ܘܲܪܛܲܢ ܥܲܠ ܒܵܪܘܿܝܵܐ:\nܘܥܲܠ ܡܹܐܟ̣ܘܼܠܬܹܗ ܠܵܐ ܫܲܒܲܚ̣ ܗ̄ܘ̣ܵܐ ܒܐܵܣܘܿܛܘܼܬܹܗ܀ ܛܠܲܡ̣ ܛܲܝܒ݁ܘܼܬܼܵܐ ܕܡܸܬ݁ܬ݁ܚܝܼܒ̣ܵܐ ܗ̄ܘ̣ܵܬܼ ܡ̣ܢ ܫܵܪܘܼܬܹܗ:\nܘܲܠܙܵܝܘܿܢܵܐ ܠܵܐ ܐܵܘ̣ܕܝܼ ܗ̄ܘ̣ܵܐ ܒܣܲܒ̣ܥܵܐ ܪܲܒܵܐ܀ ܐܸܫܬܲܕܲܪ ܠܹܗ ܠܲܚܡܵܐ ܕܥܝܼܪܹ̈ܐ ܕܢܸܬܼܦܲܛܲܡ ܒܹܗ:\nܘܠܵܐ ܫ̣ܦܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܕܛܵܠܘܿܡܵܐ ܗ̄ܘ̣ܵܐ܀ ܚܠܵܦ ܬܵܘܕܝܼܬܼܵܐ ܕܡܸܬ݁ܬ݁ܚܝܼܒ̣ܵܐ ܗ̄ܘ̣ܵܬܼ ܥܲܠ ܡܵܘܗܲܒ̣ܬܼܵܐ:\nܪܸܛܢܵܐ ܡܠܹܐ ܗ̄ܘ̣ܵܐ ܦܘܼܡܹܗ ܕܲܢܫܘܼܛ ܠܲܕܼܙܵܐܹ̇ܢ ܠܹܗ܀ ܡܸܫܬܲܕܲܪ ܠܹܗ ܠܲܚܡܵܐ ܓܲܐܝܵܐ ܡ̣ܢ ܥܲܪܦܸܠܵܐ:\nܘܫܝܼܛ ܠܹܗ ܠܝܲܥܢܵܐ ܕܲܕܼܠܵܐ ܨܸܦܬܼܵܐ ܡܸܬ݁ܬܲܪܣܹܐ ܗ̄ܘ̣ܵܐ܀ ܡܫܲܡ̈ܫܵܢ ܗ̄ܘܲܝ̈ ܠܹܗ ܪ̈ܘܼܚܹܐ ܕܣܲܒ̣ܥܵܐ ܠܲܚܒܸܢܵܢܵܐ:\nܘܟܲܕܼ ܡܸܬ݁ܬܲܪܣܹܐ ܡܒܲܓܸܢ ܟܠܝܘܿܡ ܥܲܠ ܝܵܗ̇ܘܿܒ̣ܵܐ܀ ܡܸܬܼܦܲܛܲܡ ܗ̄ܘ̣ܵܐ ܘܲܡܪܲܛܸܢ ܗ̄ܘ̣ܵܐ ܕܛܵܠܘܿܡܵܐ ܗ̄ܘ̣ܵܐ:\nܡܸܬ݁ܬܲܪܣܹܐ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܡܵܘܕܹܐ ܗ̄ܘ̣ܵܐ ܕܠܵܘ ܟܹܐܢܵܐ ܗ̄ܘ̣ܵܐ܀ ܣܕܼܝܼܪܝܼܢ ܩܘܼܕܼܡܵܘܗܝ ܕܲܫܢܹ̈ܐ ܘܛܘܼ̈ܒܹܐ ܣܲܓ݁ܝܼ̈ܐܵܝܼܬܼ:\nܘܐܸܠܵܐ ܢܓܲܕܸܦ ܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܒܵܣܹ̇ܡ ܗ̄ܘ̣ܵܐ܀ ܟܫܹܐ ܠܹܗ ܠܝܲܥܢܵܐ ܡܲܢܢܵܐ ܘܣܲܠܘܲܝ ܘܲܫܚܝܼܡܝܼܢ: ܠܹܗ:\nܬܪܝܼܙ ܡ̣ܢ ܐܘܼܟ̣ܠܹܗ ܘܕܲܟ̣ܦܸܢ ܡܲܝܠܸܠ ܡܲܝܠܸܠ ܘܲܡܓܲܕܸܦ ܗ̄ܘ̣ܵܐ܀","english":"To the mystery of that serpent of bronze that spoke now:  \nMoses set up the image in the midst of the camp. And it came before the bites of the serpents  \nthat by a higher cause were sent against the Hebrews. The people were eating manna and murmuring against the Creator,  \nand for their food they did not give thanks in their gluttony. They despised the grace that was owed from the beginning,  \nand to the Provider they did not acknowledge with great satiety. The bread of the quails was sent to them, prepared for them,  \nand that taste of oppression did not please them. Instead of the thanksgiving that was owed for the gift,  \ntheir mouth was filled with murmuring, and they slandered him. The excellent bread was sent from the cloud,  \nand the people spread out the manna, a pure portion was being prepared for them. The spirits of satiety ministered to them for their delight,  \nand when it was prepared, they grumbled every day against the Giver. It was prepared and they murmured, for they were oppressors;  \nit was prepared, and they did not acknowledge that it was not a lie. Many kinds of delights and goods were set before them,  \nyet they did not know how to blaspheme when they were satisfied. The people despised the manna and reviled and insulted it;  \nit was arranged from their food, and the hungry one murmured and blasphemed continually.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ","severity":"info","text":"The phrase 'the serpent of bronze' (ḥewyā da-ḥšā) identifies the object as the brazen serpent of Numbers 21:9, a type of Christ's crucifixion in Syriac typology.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"manna and quails","severity":"info","text":"The references to manna and quails (Exodus 16:13-15; Numbers 11:31-32) ground the narrative in the wilderness period, where the people's ingratitude mirrors the sin of the golden calf.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"murmuring against the Creator","severity":"info","text":"The motif of murmuring (rṭn) against God is a standard trope in Syriac homilies on the wilderness, often linked to the sin of the golden calf and the people's rebellion.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage shifts from the brazen serpent to the people's ingratitude, using a series of parallel clauses (e.g., 'it was prepared... they murmured') to build a typological contrast between divine provision and human complaint.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spirits of satiety","severity":"info","text":"The 'spirits of satiety' (rūḥē d-sabʿā) personify abundance, a rare personification in Syriac poetry that underscores the people's perverse ingratitude.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is generally clear, but the phrase 'by a higher cause' (b-aydā ʿellātā) could be read as 'by a divine cause' or 'by a hidden cause'; the translation opts for 'higher cause' to preserve the typological sense."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܫܵܬܹ̇ܐ ܒܚܘܼܪܒܵܐ ܡܲܝ̈ܵܐ ܒܪ̈ܝܼܟܹܐ ܡ̣ܢ ܛܲܪܢܵܐ:\nܘܠܵܐ ܬܵܗܲܪ ܗ̄ܘ̣ܵܐ ܒܗܵܝ̇ ܬܸܕܼܡܘܼܪܬܵܐ ܕܕܘܼܡܵܪܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܥܢܵܢܹ̈ܐ ܘܪ̈ܘܼܚܹܐ ܡܩܲܪ̈ܒ̣ܵܢ ܗ̄ܘܲܝ̈ ܠܹܗ ܣܲܝܒܵܪ̈ܵܬܼܵܐ:\nܘܡܲܐܝܼܢܵܐ ܠܹܗ ܕܲܢܫܲܒܲܚ ܗ̄ܘ̣ܵܐ ܡܵܐ ܕܐܵܟܹ̇ܠ ܗ̄ܘ̣ܵܐ܀ ܗܘ݀ܵܐ ܬܲܠܡܝܼܕܼܵܐ ܠܡܘܼܫܹܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܘܕܲܢܓܲܕܸܦ ܗ̄ܘ̣ܵܐ ܝܑܼܠܲܦ̣ ܒܲܠܚܘܿܕܼ ܥܲܠ ܒܵܪܘܿܝܵܐ܀ ܥܛܸܠ ܗ̄ܘ̣ܵܐ ܠܸܒܹܗ ܘܲܠܝܘܼܠܦܵܢܵܐ ܠܵܐ ܪܵܚܹ̇ܡ ܗ̄ܘ̣ܵܐ:\nܒܐܘܼܟ̣ܠܵܐ ܓܪܹܐ ܗ̄ܘ̣ܵܐ ܘܕܲܢܫܲܒܲܚ ܗ̄ܘ̣ܵܐ ܠܵܐ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܡ̣ܢ ܡܹܐܟ̣ܠܵܬܼܵܐ ܥܸܡܛܲܬ݀ ܢܲܦ̮ܫܹܗ ܕܐܵܣܘܿܛܵܐ ܗ̄ܘ̣ܵܐ:\nܘܠܵܐ ܡܩܲܒܸ݁ܠ ܗ̄ܘ̣ܵܐ ܕܢܹܐܡܲܪ ܫܘܼܒ̣ܚܵܐ ܠܲܕܼܙܵܐܹ̇ܢ ܠܹܗ܀ ܪܛܲܢ ܥܲܠ ܡܘܼܫܹܐ ܘܓܲܕܹܦ̣ ܟܠܝܘܿܡ ܥܲܠ ܐܵܠܵܗܹܗ:\nܘܐܲܣܓܝܼ ܛܲܠܡ̣ܵܗ̇ ܠܗܵܝ̇ ܛܲܝܒ݁ܘܼܬܼܵܐ ܕܐܸܬܼܥܲܒ̣ܕܲܬ݀ ܒܹܗ܀ ܠܡܵܢ ܐܲܦܸܩܬܵܢ ܡ̣ܢ ܓܵܘ ܡܸܨܪܹܝܢ ܡܸܬܼܠܲܚܡ ܗ̄ܘ̣ܵܐ:\nܒܠܲܚܡܵܐ ܙܥܘܿܪܵܐ ܥܵܩܲܬ݀ ܢܲܦ̮ܫܵܢ ܡܸܬܼܡܲܪܝܼܪ ܗ̄ܘ̣ܵܐ܀ ܠܠܲܚܡܵܐ ܕܥܝܼܪܹ̈ܐ ܠܲܚܡܵܐ ܙܥܘܿܪܵܐ ܩ̣ܪܵܝܗܝ ܛܵܠ̇ܘܿܡܵܐ:\nܘܐܲܣܓܝܼ ܫܵܛܹܗ ܠܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܙܥܲܪ ܗ̄ܘ̣ܵܐ ܗ̄ܘ̣ܵܐ ܒܥܲܝܢܵܘ̈ܗܝ ܡܲܢܢܵܐ ܪܓ̣ܝܼܓ̣ܵܐ ܕܐܸܫܬܲܕܲܪ ܠܹܗ:\nܘܲܚܠܵܦ ܫܘܼܒ̣ܚܵܐ ܪܸܛܢܵܐ ܫܲܕܲܪ ܒܐܝܼܕܲܝ̈ ܡܘܼܫܹܐ܀ ܐ̄ܬ݀ܵܐ ܠܹܗ ܐܵܕܼܫܵܐ ܚܲܠܝܵܐ ܡ̣ܢ ܥܲܠܥܵܠܵܐ:\nܛܲܥ̣ܡܹܗ ܘܓܲܕܸܦ ܥܲܠ ܙܵܝܘܿܢܵܐ ܒܡܲܪܵܚܘܼܬܹܗ܀ ܐܘܼܟ̣ܠܹܗ ܚܠܹܐ ܗ̄ܘ̣ܵܐ ܓܣܵܝܬܹܗ ܣܲܓ݁ܝܼ ܡܲܪܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ:\nܐܵܟܹ̇ܠ ܕܸܒ̣ܫܵܐ ܘܓ̣ܵܣܹ̇ܐ ܡܪܵܪܹ̈ܐ ܕܗܲܦܟܵܝܵܐ ܗ̄ܘ̣ܵܐ܀ ܘܟܲܕܼ ܥܸܫܢܲܬ݀ ܠܵܗ̇ ܡܲܪܝܼܪܘܼܬܹܗ ܒܪܸܛܢܵܐ ܪܲܒܵܐ:\nܪܕܵܝܗܝ ܗ̄ܘ̣ܵܐ ܟܹܐܢܵܐ ܒܲܚ̈ܘܵܘܵܬܼܵܐ ܕܡܸܪܬܼܵܐ ܓܵܣܹ̇ܝܢ܀","english":"He drank water in the desert from the bitter springs of the rock. And he was not amazed at that wonder which was a marvel. Clouds and winds would bring him quails. And he would bring them to him to eat, and then he would blaspheme when he had eaten. That disciple of Moses, the great one of the house of God, and he would blaspheme, learning only against the Creator. His heart was idle, and he did not love learning. He grew thin from eating, and when he had eaten he did not wish to blaspheme. From the foods, when his soul was that of a glutton, he would not accept to say praise to the One who gave to him. He raged against Moses and blasphemed daily against his God. And he increased the oppression of that grace which was done for him. When he brought them out from within Egypt, he would fight over a small loaf of bread, and his soul would become embittered. The bread of the watchers, a small loaf, he called it injustice. And he increased his hatred for that ordinance of the house of God. He was small in his eyes, that meager portion which was sent to him. And in exchange for praise, he sent forth rage through the hands of Moses. A sweet sign came to him from the quail. He tasted it and blasphemed against the Provider in his arrogance. His food became bitter, his gluttony was very bitter. He ate honey and grew bitter with the bitter things which he would turn around. And when his bitterness grew great in his great rage, he was driven out, a castaway, into the pits of bitterness to grow bitter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܵܬܹ̇ܐ ܒܚܘܼܪܒܵܐ ܡܲܝ̈ܵܐ ܒܪ̈ܝܼܟܹܐ ܡ̣ܢ ܛܲܪܢܵܐ","severity":"info","text":"The opening describes the disciple drinking bitter water from a rock, echoing the wilderness narrative of Exodus 15:22–25, where Moses sweetens bitter water. Jacob contrasts this physical provision with the disciple's ingratitude.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܢܵܢܹ̈ܐ ܘܪ̈ܘܼܚܹܐ ܡܩܲܪ̈ܒ̣ܵܢ ܗ̄ܘܲܝ̈ ܠܹܗ ܣܲܝܒܵܪ̈ܵܬܼܵܐ","severity":"info","text":"The quails brought by clouds and winds recall Numbers 11:31–32, where God sends quails to the Israelites in the wilderness. Jacob uses this to highlight divine provision met with blasphemy.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܠܡܝܼܕܼܵܐ ܠܡܘܼܫܹܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'disciple of Moses, the great one of the house of God' likely refers to a specific figure, possibly Korah or another rebel, though the Syriac leaves the identity ambiguous. Jacob may be allegorizing a type of ingratitude.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܲܚܡܵܐ ܕܥܝܼܪܹ̈ܐ","severity":"info","text":"'Bread of the watchers' (ܠܲܚܡܵܐ ܕܥܝܼܪܹ̈ܐ) likely refers to manna, described in Psalm 78:25 as 'bread of angels' in Syriac tradition. Jacob contrasts this heavenly food with the disciple's complaint of a 'small loaf'.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܲܕܼ ܥܸܫܢܲܬ݀ ܠܵܗ̇ ܡܲܪܝܼܪܘܼܬܹܗ ܒܪܸܛܢܵܐ ܪܲܒܵܐ","severity":"info","text":"The passage culminates in the disciple's expulsion 'into the pits of bitterness,' mirroring the narrative arc of the bronze serpent as a type of Christ. Jacob uses this to foreshadow the serpent's healing role, contrasting the disciple's fate.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܕܵܝܗܝ ܗ̄ܘ̣ܵܐ ܟܹܐܢܵܐ ܒܲܚ̈ܘܵܘܵܬܼܵܐ ܕܡܸܪܬܼܵܐ ܓܵܣܹ̇ܝܢ","severity":"caution","text":"The final clause is textually uncertain: 'driven out, a castaway, into the pits of bitterness to grow bitter' may be a scribal gloss or a poetic expansion. The Syriac verb ܪܕܵܝܗܝ could also mean 'he pursued him,' altering the sense.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'disciple of Moses' is not specified; it may be a typological figure for ingratitude rather than a biblical character. The phrase 'bread of the watchers' could also be interpreted as a reference to the Eucharist in later Syriac tradition, though the context favors manna."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܗܵܘ̇ ܡܲܪܝܼܪܵܐ ܒܝܲܕܼ ܡܲܪܝܼܪܹ̈ܐ ܡܢܲܓܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܕܟܹܐܝܢ ܗ̄ܘ̣ ܕܝܼܢܹܗ ܘܠܵܐ ܨܵܒܲܥ̇ ܠܹܗ ܒܡܲܣܲܒ̣ ܒܐܲܦܹ̈ܐ܀ ܫܲܓ̣ܪܹܗ ܠܪ̈ܲܚܫܵܐ ܒܡܸܪܬܼܵܐ ܘܫܲܕܪܹܗ ܥܲܠ ܛܵܠܘܿܡܹ̈ܐ:\nܕܢܸܬܼܢܲܓܲܪ ܗ̄ܘ̣ܵܐ ܥܲܡܵܐ ܒܝܼܫܵܐ ܒܪܲܚܫܵܐ ܣܲܢܝܵܐ܀ ܕܠܵܐ ܫܲܒܚ̣ ܗ̄ܘ̣ܵܐ ܕܐܲܡܲܕܼ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܸܨܪ̈ܵܝܹܐ:\nܐ̄ܬ݀ܵܘ ܚܲܪ̈ܡܵܢܹܐ ܕܲܢܢܲܟ݁ܬܼܘܼܢܵܝܗܝ ܡܲܪܝܼܪܵܐܝܼܬܼ܀ ܙܟ̣ܵܐ ܠܠܹܘܝܵܬܼܵܢ ܕܐܝܼܬܼܵܘܗܝ ܦܸܪܥܘܿܢ ܘܪܲܨܹܨ̣ ܪܹ̈ܫܵܘܗܝ:\nܘܲܕܼܠܵܐ ܐܵܘܼܕܝܼ ܒܠܲܥ̣ ܗ̄ܘ̣ܵܐ ܒܪܹ̈ܫܹܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ܀ ܠܗܵܘ̇ ܚܲܪܡܵܢܵܐ ܪܲܒܵܐ ܕܡܸܨܪܹܝܢ ܒܝܲܡܵܐ ܚܲܢܩܹܗ:\nܘܲܕܼܠܵܐ ܟܹܐܢܡܘܼܬܼܵܐ ܠܐܲܬܼܪܵܐ ܕܕܝܼܢܵܐ ܥܲܠ ܛܵܠܘܿܡܵܐ:\nܕܬܸܥܒܲܕܼ ܡܸܢܹܗ ܢܩܲܡܬܼܵܐ ܕܐܲܡܪܲܚ ܥܲܠ ܙܵܝܘܿܢܵܐ܀ ܘܐܲܟ̣ܡܵܐ ܕܗܵܠܹܝܢ ܡܸܬܼܐܲܡܪܵܢ ܗ̄ܘܲܝ̈ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ:\nܠܥܲܒ̣ܕܵܐ ܝܲܥܢܵܐ ܕܲܡܓܲܕܹܦ ܗ̄ܘ̣ܵܐ ܡܵܐ ܕܐܵܟܹ̇ܠ ܗ̄ܘ̣ܵܐ܀ ܒܪ̈ܲܚܫܵܐ ܕܐܵܟܹ̇ܠ ܥܲܦܪܵܐ ܘܲܫܠܹܐ ܡ̣ܢ ܓܘܼܕܵܦܵܐ:\nܒܠܲܥ ܕܐܵܟܹ̇ܠ ܐܲܢ̄ܬ݁ ܡܲܢܲܢܵܐ ܚܲܠܝܵܐ ܘܲܡܓܲܕܸܦ ܐܲܢ̄ܬ݁܀ ܒܲܚ̈ܘܵܘܵܬܼܵܐ ܕܠܵܐ ܡܬܼܘܿܡ ܥܲܠ ܕܲܚܝܼܚܵܐ:\nܚܙܵܘ ܛܵܠܘܿܡܹ̈ܐ ܟܡܵܐ ܓܲܕܦܬ݁ܘܿܢ ܥܲܠ ܙܵܝܘܿܢܵܐ܀ ܐܵܟ̣̇ܠܝܼܢ ܥܲܦܪܵܐ ܓܵܪ̈ܣܹܐ ܘܲܫܠܹܝܢ ܟܲܕܼ ܡܲܪܝܼܪܝܼܢ:\nܘܐܲܢ̄ܬ݁ܘܿܢ ܝܲܥܢܹ̈ܐ ܠܲܚܡܵܐ ܕܥܝܼܪܹ̈ܐ ܘܠܵܐ ܫܵܠܹ̇ܝܢ ܐܢ̄ܬ݁ܘܿܢ܀ ܡܲܪܝܼܪ ܚܸܘܝܵܐ ܠܵܐ ܕܹܝܢ ܡܲܪܝܼܪ ܐܲܝܟ̣ ܥܸܒ̣ܪܵܝܵܐ:\nܒܨܸܒ̣ܝܵܢܹܗ ܒܝܼܫ ܠܵܘ ܕܲܟ̣ܝܵܢܵܐ ܗ̄ܝܼ ܡܲܪܝܼܪܘܼܬܹܗ܀ ܒܝܼܫ ܚܲܪܡܵܢܵܐ ܝܗ̄ܘܼܕܼܵܝܵܐ ܕܹܝܢ ܒܝܼܫ ܗ̄ܘ̣ ܡܸܢܹܗ:\nܕܒܲܣܝܼܡ ܐܘܼܟ̣ܠܹܗ ܘܡܲܪܝܼܪ ܦܘܼܡܹܗ ܡ̣ܢ ܓܘܼܕܵܦܵܐ܀","english":"He would exalt that bitter one by means of bitter things. He was a priest who was sated and not satisfied by taking in the face. He sent his beasts into the pasture and dispatched them against the serpents. That he might contend with the evil people by means of a poisonous beast. He did not praise that he had been baptized from the Egyptians. Those magicians whose enchantments were bitter. He conquered the Leviathan who was Pharaoh and crushed his heads. And without ceasing he devoured the heads of the serpents. That great magician of Egypt he cast into the sea. And without weariness he went to the place of the priest upon the serpent. That from it might be made the image of which we speak concerning the serpent. And as these things are said from weariness. To the servant Jacob who would blaspheme when he ate. With the beasts that eat dust he ceased from blasphemy. You who eat the sweet morsel and blaspheme. With the serpents that never cease against the living one. See how much blasphemy the serpents have uttered against the serpent. The grinders eat dust and cease when they are bitter. But you, Jacob, eat the bread of the watchers and do not cease. Bitter is the serpent, but not bitter like the Hebrew. In his evil will, it is not purity that is his bitterness. Evil is the magician, but the Jew is more evil than he. For his food is sweet and his mouth is bitter from blasphemy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܪܝܼܪܵܐ ... ܡܲܪܝܼܪܹ̈ܐ","severity":"info","text":"The repetition of 'bitter' (ܡܲܪܝܼܪ) contrasts the bitter serpent with the bitter words of the Hebrew blasphemer, a key rhetorical device in the passage.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܵܠܘܿܡܹ̈ܐ","severity":"info","text":"The term ܛܵܠܘܿܡܹ̈ܐ (ṭālōmē) is a Syriac plural for 'serpents' or 'dragons', often used in biblical contexts for the serpents of the Exodus narrative.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܹܘܝܵܬܼܵܢ ... ܦܸܪܥܘܿܢ","severity":"info","text":"The reference to 'Leviathan who was Pharaoh' alludes to the biblical Leviathan (Job 41, Ps 74:14) and Pharaoh as a symbol of evil, conflating Egyptian oppression with cosmic chaos.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܪܡܵܢܵܐ ܪܲܒܵܐ ܕܡܸܨܪܹܝܢ","severity":"info","text":"The 'great magician of Egypt' likely refers to the biblical magicians of Pharaoh's court (Exod 7:11), here contrasted with Moses' miracles, a common trope in Syriac polemic.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܲܟ̣ܡܵܐ ܕܗܵܠܹܝܢ ܡܸܬܼܐܲܡܪܵܢ ܗ̄ܘܲܝ̈ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"This line marks a shift from narrative to direct address, as the poet turns to address 'Jacob' (the Hebrew blasphemer) in the second person, intensifying the rhetorical rebuke.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪ̈ܲܚܫܵܐ ܕܐܵܟܹ̇ܠ ܥܲܦܪܵܐ","severity":"caution","text":"The phrase 'beasts that eat dust' is ambiguous: it may refer to serpents (as in the previous line) or to a different class of creatures; the translation 'grinders' (for ܓܵܪ̈ܣܹܐ) is uncertain.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the priest' (ܟܹܐܢܡܘܼܬܼܵܐ) in line 10 is unclear: possibly Moses or Aaron, but the text does not specify.","The phrase 'bread of the watchers' (ܠܲܚܡܵܐ ܕܥܝܼܪܹ̈ܐ) may refer to the Eucharist or to angelic food; the context suggests a contrast with the blasphemer's earthly food."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܬܚܹܝܬܼ ܣܸܦ̈ܘܵܬܹܗ ܡܸܪܬܵܐ ܕܐܸܣܦܸܣ ܐܲܝܟ̣ ܡܵܐ ܕܲܟ̣ܬܼܝܼܒ̣:\nܘܟܲܕܼ ܛܵܒ̣ ܡܲܢܢܵܐ ܡܸܣܬܲܝܒܲܪ ܗ̄ܘ̣ܵܐ ܡܪܵܪܹ̈ܐ ܡܲܟܲܚ܀ ܡܸܛܠܗܵܢܵܐ ܒܲܚ̈ܘܵܘܵܬܼܵܐ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ:\nܘܲܒ̣ܢܘܼ̈ܟ̣ܬܵܬܼܵܐ ܕܓ̣ܵܪ̈ܣܹܐ ܡܸܬܼܩܲܦܲܚ ܗ̄ܘ̣ܵܐ܀ ܒܲܦܪ̈ܵܓܸܠܹܐ ܒܝܼ̈ܫܹܐ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ:\nܕܲܒ̣ܡܲܚ̈ܘܵܬܼܵܐ ܢܸܬܼܚܲܠܹܐ ܗ̄ܘ̣ܵܐ ܕܡܲܪܝܪܪܵܐ ܗ̄ܘ̣ܵܐ܀ ܐܸܬܼܟܲܪܘܼܗܝ ܗ̄ܘ̣ܵܘ ܣܸܕܼܪܹ̈ܐ ܕܓ̣ܵܪ̈ܣܹܐ ܒܓ̣ܵܘ ܐܲܫܝܼܡܘܿܢ:\nܘܲܒ̣ܢܘܼ̈ܟ̣ܬܵܬܼܗܘܿܢ ܙܠܲܚ̣ܘ ܡܸܪܲܬܼܗܘܿܢ ܥܲܠ ܡܵܪ̈ܘܿܕܹܐ܀ ܢܒܲܥ̣ܘ ܚܲܪ̈ܡܵܢܹܐ ܡ̣ܢ ܟܠ ܓܲܒ݁ܝܼ̈ܢ ܥܲܠ ܛܵܠܘܿܡܵܐ:\nܘܥܵܩ̣ܬ݀ ܪܘܼܚܹܗ ܘܫܲܪܝܼ ܕܢܸܥܪܘܿܩ ܨܹܝܕܼ ܒܵܥܘܼܬܼܵܐ܀ ܝܼـܕܲܥ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܡܸܛܠܡܵܢܵܐ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ:\nܘܫܲܪܝܼ ܡܦܝܼܣ ܠܹܗ ܠܡܘܼܫܹܐ ܕܢܲܡܸܕܼ ܡ̣ܢ ܡܲܪܕܘܼܬܼܵܐ܀ ܚܛܲܝܢ ܠܲܡ ܕܲܪܛܲܢ̄ܢ: ܥܠܲܝܟ ܘܥܲܠ ܡܵܪܝܵܐ ܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ:\nܒܥܝܼ ܘܢܸܬܼܦܲܨܹܐ ܡ̣ܢ ܚܲܪ̈ܡܵܢܹܐ ܕܲܟ̣ܪܝܼܟ̣ܝܼܢ ܠܲܢ܀ ܒܠܲܥ̣ ܗ̄ܘ̣ܵܐ ܥܲܡܵܐ ܥܕܲܡܵܐ ܕܐܵܘܼܕܝܼ ܕܚܲܛܵܝܵܐ ܗ̄ܘ̣ܵܐ:\nܢܲܟ̣ܬ݁ܘܼܗܝ ܓܵܪ̈ܣܹܐ ܘܡ̣ܢ ܐܘܼܠܨܵܢܹܗ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ܀ ܘܟܲܕܼ ܒܵܥܘܼܬܼܵܐ ܠܡܵܪܝܵܐ ܩܸܪܒܲܬ݀ ܒܐܝܼܕܲܝ݁̈ ܡܘܼܫܹܐ:\nܢܦܲܩ̣ ܦܘܼܩܕܵܢܵܐ ܕܡܵܢܵܐ ܢܸܥܒܸ݁ܕܼ ܒܲܪ ܥܸܒ̣ܪܵܝܹ̈ܐ܀ ܐ̄ܡܲܪ ܠܹܗ ܡܵܪܝܵܐ ܕܲܥܒܸܕܼ ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ ܠܲܡ:\nܘܣܝܼܡܲܝܗܝ ܠܐܵܬ݀ܵܐ ܒܓ̣ܵܘ ܡܲܫܝܼܬܼܵܐ ܕܲܒ̣̈ܢܲܝ ܥܲܡܵܟ̣܀ ܘܡܵܐ ܕܢܵܟܹ̇ܬܼ ܠܹܗ ܚܸܘܝܵܐ ܠܓܲܒ̣ܪܵܐ ܢܚܘܼܪ ܒܹܗ ܘܢܸܚܹܐ:\nܘܲܥ̣ܒܲܕܼ ܡܘܼܫܹܐ ܐܲܝܟ̣ ܕܐܸܬܼܦܲܩܲܕܼ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܥ̣ܒܲܕܼ ܚܲܪܡܵܢܵܐ ܣܵܡܹܗ ܠܐܵܬ݀ܵܐ ܒܓ̣ܵܘ ܡܲܫܪܝܼܬܼܵܐ:\nܘܡܵܐ ܕܢܵܟܹ̇ܬܼ ܗ̄ܘ̣ܵܐ ܚܸܘܝܵܐ ܠܓܲܒ̣ܪܵܐ ܒܹܗ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ܀","english":"Under his lips the bitterness of the asp was as it is written. And when the taste was good, he was nourished by bitter things. For he was healed by serpents. And he was anointed with the spittle of vipers. He was healed by evil asps. That by blows he might be healed who was bitter. The rows of vipers were kindled within the furnace. And with their spittle they poured their venom upon the rebels. They sought enchanters from every side against the oppressor. And his spirit was troubled, and he began to flee from the prayer. He knew that he was healed by means of the serpent. And he began to appease Moses, that he might depart from the rebellion. \"We have sinned, O Rabbi; against you and against the Lord,\" they said to him. \"Seek and be healed from the enchanters whom you have summoned.\" The people were swallowed up until they confessed that he was a sinner. The vipers bit him, and from his distress he was troubled. And when the prayer to the Lord drew near through the hands of Moses, the command of the serpent went forth, and the son of the Hebrews was made. The Lord said to him, \"Make a serpent of brass for me, and set it up as a sign in the midst of the camp of your people. And when the serpent looks upon a man, he shall look upon it and live.\" And Moses did as he was commanded by God. He made the enchanter, set it up as a sign in the midst of the camp. And when the serpent looked upon a man, he would look upon it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ","severity":"info","text":"The phrase 'serpent of brass' (ḥewyā d-neḥšā) is the Syriac equivalent of the biblical neḥaš neḥošet (Num 21:9). The wordplay between 'serpent' and 'brass' is etymologically transparent in both Hebrew and Syriac.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܒܸܕ ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ","severity":"info","text":"The command to make a serpent of brass and set it as a sign in the camp echoes Numbers 21:8–9, where the Lord instructs Moses to fashion the neḥaš neḥošet for healing.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܪ̈ܣܹܐ","severity":"info","text":"The term 'vipers' (gārse) appears repeatedly in this passage, reflecting the typological association of the brazen serpent with the healing cult of the serpent-god Neḥuštan, which Jacob of Serugh reinterprets as a type of Christ's cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܲܕ ܒܵܥܘܼܬܵܐ ܠܡܵܪܝܵܐ ܩܸܪܒܲܬ","severity":"info","text":"This passage marks a structural pivot: the people's confession of sin and Moses' intercession lead directly to the divine command to create the serpent, shifting the narrative from punishment to typological remedy.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܒܝ","severity":"info","text":"The address 'O Rabbi' (rabbī) to Moses reflects a later Jewish-Christian exegetical tradition, where Moses is cast as a teacher figure; this usage is rare in Syriac poetry and may indicate a liturgical or homiletic context.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of the Hebrews' (bar ʿebrāyē) is obscure; it may refer to the brazen serpent itself as a product of Hebrew craftsmanship, or to a specific individual (perhaps Moses) as the agent of the command."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܡܵܐ ܕܚܵܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܡܸܬܼܐܲܣܸܐ ܗ̄ܘ̣ܵܐ ܒܬܲܗܪܵܐ ܪܲܒܵܐ:\nܘܐܸܠܵܐ ܚܵܐܲܪ ܡܸܫܬܲܩܲܦ ܗ̄ܘ̣ܵܐ ܒܟܹܐܒ̣ܵܐ ܪܲܒܵܐ܀ ܗܵܢܵܐ ܥ̇ܒ̣ܵܕܼܵܐ ܡܸܕܸܡ ܪܲܒܵܐ ܡܸܬܼܚܵܘܸܐ ܒܹܗ:\nܘܐܲܝܢܵܐ ܕܚܵܐܲܪ ܦܵܪܘܿܫܵܐܝܼܬܼ ܐܵܦ ܚܵܙܹ̇ܐ ܠܹܗ܀ ܗܵܪܟܵܐ ܙܩܝܼܦܵܐ ܚܵܘܝܼ ܚܲܝܠܹܗ ܢܲܗܝܼܪܵܐܝܼܬܼ:\nܘܐ̄ܪܵܙܹܗ ܐܲܣ̣ܝܼ ܠܥܲܡܵܐ ܕܲܒ̣ܠܲܥ̣ ܒܲܚ̈ܘܵܘܵܬܼܵܐ܀ ܨܲܠܡܹܗ ܨܵܪ ܗ̄ܘܟܵܐ ܒܗܵܘ̇ ܚܲܪܡܵܢܵܐ ܕܲܥ̣ܒܲܕܼ ܡܘܼܫܹܐ:\nܘܠܹܗ ܚܵܙܹ̇ܐ ܗ̄ܘ̣ܵܐ ܟܹܐܒ̣ܵܐ ܘܥܵܪܹܩ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ܀ ܗܘ݀ ܡܲܩܪܸܒ̣ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܡܸܪܬܼܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܘܟܲܕܼ ܚܵܙ̇ܝܵܐ ܠܹܗ ܐܵܦ ܕܵܥ̇ܟܵܐ ܗ̄ܘ̣ܵܬܼ ܩܲܠܝܼܠܵܐܝܼܬܼ܀ ܐܵܣܝܵܐ ܡܘܼܫܹܐ ܦܣܲܩ̣ ܥܸܩܵܪܵܐ ܕܲܨܠܝܼܒ̣ܘܼܬܼܵܐ:\nܘܣ̣ܵܡ ܒܲܟ̣ܢܘܼܫܬܵܐ ܩܕܼܵܡ ܥܸܒ̣ܪܵܝܹ̈ܐ ܕܢܸܬܼܐܲܣܘܿܢ ܒܹܗ܀ ܚ̣ܙܵܗ̇ ܠܒܲܪ̄ܬܼ ܝܲܥܩܘܿܒ̣ ܕܐܸܬܼܡܲܣܪܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܡ̣ܢ ܚܲܪ̈ܡܵܢܹܐ:\nܘܐܵܬܹܗ ܕܡܵܪܲܢ ܣܵܡ̣ ܗ̄ܘ̣ܵܐ ܒܚܘܼܪܒܵܐ ܕܬܸܬܼܐܲܣܸܐ ܒܵܗ̇܀ ܓܲܝܣܵܐ: ܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ ܥܲܠ ܡܲܪܝܼܬܼܵܐ:\nܘܐܲܝܟ̣ ܪܲܒ݁ ܚܲܒܠܵܐ ܙܩܝܼܦܵܐ ܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܘܦܲܪܣܝܼ ܐܸܢܘܿܢ܀ ܗܸܪܬܼܵܐ ܪܲܒ݁ܬܼܵܐ ܥ̣ܒܲܕܼܘ ܗ̄ܘ̣ܵܘ ܓܵܪ̈ܣܹܐ ܥܲܡ ܥܸܒ̣ܪ̈ܵܝܹܐ:\nܘܲܡܦܲܨܝܵܢܵܐ ܨܠܝܼܒܹܗ ܕܡܵܪܲܢ ܩܵܡ̣ ܒܲܡܨܲܥܬܼܵܐ܀ ܐ̄ܬܲܬ݀ ܠܸܓ̣ܝܘܿܢܵܐ ܕܪ̈ܲܚܫܵܐܣܲܢܝܵܐ ܥܲܠ ܒܲܪ̄ܬܼ ܥܲܡܵܐ:\nܘܐ̄ܪܵܙܹܗ ܕܝܼܫܘܿܥ ܐܲܝܟ̣ ܓܲܢ̄ܒܵܪܵܐ ܬܲܟ̣ܣ̣ܵܗ̇ ܡܸܢܵܗ܀ ܥܲܡ ܠܸܫܵܢܹ̈ܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ ܙܩܝܼܦܵܐ ܐܲܩܪܸܒ̣:\nܘܲܠܡܸܪܲܬܼܗܘܿܢ ܐܲܕܼܥܸܟ̣ ܘܐܲܪܸܩ̣ ܡ̣ܢ ܥܸܒ̣ܪ̈ܵܝܹܐ܀ ܚܲܠܝܵܐ ܩܵܡ̣ ܗ̄ܘ̣ܵܐ ܠܡܸܬܼܟܲܬܵܫܘܼ ܥܲܡ ܡܲܪܝܼܪܹ̈ܐ:\nܘܲܙܟ̣ܵܐ ܐܸܢܘܿܢ ܛܲܥܡܹܗ ܒܚܸܙܘܵܐ ܕܲܡܠܹܐ ܬܲܗܪܵܐ܀","english":"And when he looked upon it, he was healed by the great wonder. But if he did not look, he was afflicted with great pain. So this deed shows something great. And whoever looks attentively also sees it. Here the raised serpent displays its power openly. And its mystery healed the people who had been bitten by serpents. Its image was formed there by that bronze which Moses made. And when he saw it, pain fled from the limbs. It was brought before the bitterness of the serpents. And when it was seen, the bitterness was quenched easily. The physician Moses cut off the root of crucifixion. And he placed a remedy before the Hebrews who were healed by it. Behold the daughter of Jacob who was delivered from the serpents. And the sign of our Lord was placed in the wilderness to heal by it. The army: the serpents went out against the bitterness. And like a great destroyer, the raised one went out and spread poison. The pagans made a great tumult with the Hebrews. And the healer of the cross of our Lord stood in the midst. The legion of the horsemen came against the daughter of the people. And the mystery of Jesus like a hero covered her from them. With the tongues of the serpents, the raised one offered. And their bitterness he diminished and removed from the Hebrews. The sweet one stood to contend with the bitter ones. And poison conquered his taste by the vision that filled the wonder.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܹܗ ܨܵܪ ܗ̄ܘܟܵܐ ܒܗܵܘ̇ ܚܲܪܡܵܢܵܐ ܕܲܥ̣ܒܲܕܼ ܡܘܼܫܹܐ","severity":"info","text":"The phrase 'its image was formed there by that bronze which Moses made' identifies the brazen serpent as a type of the cross, a key typological move in Jacob's homily.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܣܝܵܐ ܡܘܼܫܹܐ ܦܣܲܩ̣ ܥܸܩܵܪܵܐ ܕܲܨܠܝܼܒ̣ܘܼܬܼܵܐ","severity":"info","text":"The physician Moses cut off the root of crucifixion' alludes to Numbers 21:8-9, where Moses makes the bronze serpent, but Jacob reinterprets it as prefiguring Christ's cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܝܣܵܐ: ܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ ܥܲܠ ܡܲܪܝܼܬܼܵܐ","severity":"info","text":"The army of serpents going out against bitterness' reflects the historical context of the Israelites' wilderness journey, where serpents were a divine punishment (Numbers 21:6).","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܐܵܬܹܗ ܕܡܵܪܲܢ ܣܵܡ̣ ܗ̄ܘ̣ܵܐ ܒܚܘܼܪܒܵܐ ܕܬܸܬܼܐܲܣܸܐ ܒܵܗ̇","severity":"info","text":"The sign of our Lord placed in the wilderness' parallels the bronze serpent as a type of the cross, a common typology in Syriac literature (cf. Aphrahat, Demonstrations 4).","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ܙܩܝܼܦܵܐ ܚܵܘܝܼ ܚܲܝܠܹܗ ܢܲܗܝܼܪܵܐܝܼܬܼ","severity":"info","text":"Here the raised serpent displays its power openly' marks a structural pivot from narrative to typological interpretation, a common homiletic device in Jacob's mēmrē.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܡܦܲܨܝܵܢܵܐ ܨܠܝܼܒܹܗ ܕܡܵܪܲܢ ܩܵܡ̣ ܒܲܡܨܲܥܬܼܵܐ","severity":"info","text":"The healer of the cross of our Lord stood in the midst' reflects later Syriac liturgical and exegetical tradition, where the cross is seen as a healing instrument, echoing Jacob's own liturgical context.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter of Jacob' (ܒܲܪ̄ܬܼ ܝܲܥܩܘܿܒ̣) is unclear; it may refer to a specific biblical figure (e.g., Dinah) or be a typological reference to the Church as the daughter of Israel."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܡܵܐ ܕܐܸܫܲܕܼܘ ܗ̄ܘ̣ܵܘ ܗܵܠܹܝܢ ܡܸܪܬܼܵܐ ܥܲܠ ܥܸܒ̣ܪ̈ܵܝܹܐ:\nܙܠܲܚ̣ ܗܘ݀ ܥܠܲܝܗܘܿܢ ܛܸܠܵܢܝܼܬܹܗ ܚܲܠܝܼ ܐܸܢܘܿܢ܀ ܡܵܐ ܕܦܸܪܚܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܡܸܪܬܼܵܐ ܒܓ̣ܘܼ̈ܫܡܹܐ ܡ̣ܢ ܚܲܪ̈ܡܵܢܹܐ:\nܒܒܲܣܝܼܡܘܼܬܹܗ ܕܲܨܠܝܼܒ̣ ܢܘܼܗܪܵܐ ܡܸܬܼܚܲܠܹܝܢ ܗ̄ܘ̣ܵܘ܀ ܐ̄ܪܵܙܹܗ ܕܡܵܪܲܢ ܐܲܝܠܵܐ: ܗܘ݀ܵܐ ܗ̄ܘ̣ܵܐ ܠܲܚ̈ܘܵܘܵܬܼܵܐ:\nܘܲܒ̣ܓ̣ܵܘ ܚܘܼܪܒܵܐ ܗܘ݀ ܐܲܨܪܲܚ̣ ܗ̄ܘ̣ܵܐ ܘܐܲܥܪܸܩ̣ ܐܸܢܘܿܢ܀ ܙܩܝܼܦܵܐ ܐܸܬ݁ܬ݁ܪܝܼܡ ܘܲܚ̣ܙܵܝܗܝ ܥܲܡܵܐ ܕܲܡܢܲܟܲܬܼ ܗ̄ܘ̣ܵܐ:\nܘܥܸܪܩܲܬ݀ ܡܸܪܬܼܵܐ ܡ̣ܢ ܗܲܕܵܡܵܘ̈ܗܝ ܕܲܫܚܝܼܩܝܼܢ ܗ̄ܘ̣ܵܘ܀ ܡܲܬܼܠܵܐ ܥ̣ܒܲܕܼ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܒܕܲܒ̣ܪܵܐ ܠܥܹܝܢ ܥܸܒ̣ܪܵܝܹ̈ܐ:\nܘܦܲܫ̣ܩܹܗ ܡܵܪܲܢ ܟܲܕܼ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ܀ ܐܲܝܟ̣ ܠܲܡ ܕܐܲܪܝܼܡ̣ ܡܘܼܫܹܐ ܚܸܘܝܵܐ ܒܡܲܕܼܒ݁ܪܵܐ ܠܥܲܡܵܐ:\nܐܵܦ ܡܸܬ݁ܬ݁ܪܝܼܡ ܐ̄ܢܵܐ ܠܥܵܠܡܵܐ ܟ̱ܠܹܗ ܕܲܢܚܘܼܪܘܼܢ ܒܝܼ܀ ܨܲܠܡܵܐ ܪܲܒܵܐ ܕܨܵܪ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܒܓ̣ܵܘ ܐܲܫܝܼܡܘܿܢ:\nܡܸܢܹܗ ܕܡܵܪܲܢ ܝܑܼܠܲܦ ܘܲܚܙܝܼ ܕܕܼܝܼܠܹܗ ܐܝܼܬܼܵܘܗܝ܀ ܐܲܝܟ̣ ܕܐܲܪܝܼܡ̣ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܚܸܘܝܵܐ ܡܸܬ݁ܬ݁ܪܝܼܡ ܐ̄ܢܵܐ ܠܲܡ:\nܟܠ ܡ̇ܢ ܕܲܢܟ̣ܝܼܬܼ ܢܹܐܬܹܐ ܢܚܘܼܪ ܒܝܼ ܘܡܸܬܼܐܲܣܸܐ: ܒܝܼ܀ ܚܸܘܝܵܐ ܪܲܒܵܐ ܢܲܟ̣ܬܵܗ̇ ܠܚܵܘܵܐ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ:\nܘܗܵܐ ܡܸܬ݁ܬ݁ܪܝܼܡ ܐ̄ܢܵܐ ܚܵܝ̇ܪܵܐ ܘܐܸܢ ܚܵܝ̇ܪܵܐ ܒܝܼ ܡܲܐܣܸܐ ܐ̄ܢܵܐ ܠܵܗ̇܀ ܫܹܐ̈ܕܹܐ ܢܦܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܒܥܵܠܡܵܐ ܘܢܲܟ̣ܬܘܼܗܝ ܐܲܝܟ̣ ܚܲܪ̈ܡܵܢܹܐ:\nܘܙܵܕܹܩ ܕܐܸܬ݁ܬ݁ܪܝܼܡ ܐܲܝܟ̣ ܗܵܘ̇ ܚܸܘܝܵܐ ܕܲܥ̣ܒܲܕܼ ܡܘܼܫܹܐ܀ ܠܐܸܡܵܐ ܕܛܘܿܗ̈ܡܹܐ ܓܵܪܣܵܐ ܢܲܟ̣ܬܵܗ̇ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ:\nܘܦܸܪܚܲܬ݀ ܡܸܪܬܹܗ ܒܟ̣ܠܹܗ ܓܸܢܣܵܗ̇ ܠܡܸܬܼܚܲܒܵܠܘܼ܀","english":"When they poured that venom upon the Hebrews, it crept over them, the shadow of its poison sweetly killing them. When the venom flew through the bodies from the serpents, by the sweetness of the cross the light was healed. The mystery of our Lord, the oak, was for the serpents. And in the midst of the desert he cried out and fled. The crucified one was raised up, and the people who were bitten saw him. And the venom fled from the limbs of those who were bitten. Moses made a type in the desert for the eye of the Hebrews. And our Lord interpreted it when he taught with a loud voice. Just as Moses raised up the serpent in the wilderness for the people, so also a tree is raised up for the whole world that looks upon it. The great image that Moses formed in the wilderness, from it our Lord learned and saw that it was his own. As Moses raised up the serpent, so a tree is raised up for me. Everyone who is pure comes and looks upon me and is healed. The great serpent placed its sting in Eve in the house of the gods. And behold, a tree is raised up, a healer, and if one looks upon me, I heal her. Demons fell upon the world and placed their sting like serpents. And it is fitting that a tree be raised up like that serpent which Moses made. For the mother of the nations, the serpent placed its sting in the house of the gods. And its venom flew through all her race to be destroyed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܸܪܬܼܵܐ","severity":"info","text":"The Syriac term mertā (ܡܸܪܬܼܵܐ) means 'venom' or 'bitter poison', and is used here both literally for snake venom and metaphorically for the poison of sin or idolatry.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܬܼܠܵܐ","severity":"info","text":"The word matlā (ܡܲܬܼܠܵܐ) means 'type' or 'allegory', a key term in Jacob's typological exegesis: the brazen serpent is a type (matlā) of the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܪܲܢ ܐܲܝܠܵܐ","severity":"info","text":"The phrase 'mystery of our Lord, the oak' (ܐ̄ܪܵܙܹܗ ܕܡܵܪܲܢ ܐܲܝܠܵܐ) alludes to the oak of Mamre (Gen 18:1) and to the cross as the 'tree of life', a common typology in Syriac tradition.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ","severity":"info","text":"The phrase 'house of the gods' (ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ) likely refers to the Garden of Eden, using a Syriac expression that echoes pagan temple language, contrasting the true God with false deities.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܸܘܝܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great serpent' (ܚܸܘܝܵܐ ܪܲܒܵܐ) that stings Eve is identified with Satan, paralleling the brazen serpent as a type of the cross that heals the poison of sin, a common theme in Jacob's homilies.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative description of the brazen serpent's healing power to explicit typological interpretation, with Moses' act prefiguring Christ's cross, marked by the repeated phrase 'just as... so also'.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'house of the gods' (ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ) is ambiguous: it may refer to Eden, a pagan temple, or a metaphorical place of idolatry. The reading taken is Eden, based on the context of Eve and the serpent.","The identity of 'the oak' (ܐܲܝܠܵܐ) is ambiguous: it could be a specific tree (Mamre) or a generic symbol of the cross. The reading taken is the cross as the 'tree of life'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܡܸܛܠܗܵܢܵܐ ܙܩܝܼܦܵܐ ܐܸܬ݁ܬ݁ܪܝܼܡ ܥܲܠ ܓܵܓ̣ܘܼܠܬܵܐ:\nܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܐ̄ܢܵܫܵܐ ܘܢܸܚܘܿܢ ܕܲܩܛܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ܀ ܐܘܿ ܕܲܢܟ̣ܝܼܬܝܼܢ ܡ̣ܢ ܣܵܛܵܢܵܐ ܚܘܼܪܘ ܒܲܡܫܝܼܚܵܐ:\nܕܥܲܠ ܗܵܝ̇ ܐܸܬ݁ܬܥܪܝܼܡ ܕܲܬܼܚܘܼܪܘܼܢ ܒܹܗ ܘܬܸܬܼܐܲܣܘܿܢ ܒܹܗ܀ ܐܘܿ ܕܲܦܪܝܼܚܵܐ ܡܸܪܬܼܵܐ ܟܣܝܼܬܼܵܐ ܒܗܲܕܵܡܲܝ̈ܗܘܿܢ:\nܒܗܵܕܹܐ ܚܙܵܬܹܗ ܕܲܨܠܝܼܒ̣ ܢܘܼܗܪܵܐ ܡܸܬܼܚܲܠܡܝܼܢ ܐܢ̄ܬ݁ܘܿܢ܀ ܐܘܿ ܕܲܩܛܝܼܠܝܼܢ ܡ̣ܢ ܢܘܼ̈ܟ̣ܬܵܬܼܵܐ ܕܫܹܐܕܹ̈ܐ ܒܝܼ̈ܫܹܐ:\nܬܠܵܘ ܥܲܝܢܲܝ̈ܟ݁ܘܿܢ ܚܘܼܪܘ ܘܐܸܬܼܐܲܣܵܘ ܐܸܢ ܨܵܒܹ̇ܝܢ ܐܢ̄ܬ݁ܘܿܢ܀ ܐܘܿ ܕܲܢܟ̣ܝܼܬܼܵܐ ܠܥܵܘܼܠܵܐ ܢܲܦ̮ܫܹܗ ܠܵܐ ܬܸܬܼܦܲܠܲܓ̣:\nܚܘܼܪ ܒܲܙܩܝܼܦܵܐ ܘܗܘ݀ ܡܲܚܠܸܡ ܠܵܗ̇ ܩܲܠܝܼܠܵܐܝܼܬܼ܀ ܚܛܵܗܹ̈ܐ ܢܲܥܓܘܼܟ̣ ܐܲܝܟ̣ ܢܘܼ̈ܟ̣ܬܵܬܼܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܘܐܸܢ ܒܲܩܛܝܼܠܵܐ ܠܵܐ ܚܵܐܲܪ ܐܲܢ̄ܬ݁ ܠܵܐ ܡܸܬܼܚܲܠܡܲܬ݁܀ ܐܲܝܟ̣ ܕܐܲܪܝܼܡ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܚܸܘܝܵܐ ܐܸܬ݁ܬ݁ܪܝܼܡ ܡܵܪܵܟ̣:\nܚܘܼܪ ܒܹܗ ܓܲܒ̣ܪܵܐ ܘܥܵܪܩܵܐ ܡܚܘܿܬܼܵܐ ܕܲܡܫܝܼܡܵܐ ܠܵܟ̣܀ ܗܵܐ ܬܠܸܐ ܘܩܵܐܹ̇ܡ ܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܟܠ ܕܲܢܟ̣ܝܼܬܼܝܼܢ:\nܘܒܹܗ ܢܸܬܼܐܲܣܘܿܢ ܕܲܡܠܸܐ ܚܢܵܢܵܐ ܠܲܡ̈ܡܲܚܲܝܵܐ܀ ܐܘܿ ܚܲܛܵܝܹ̈ܐ ܗܵܐ ܠܟ̣ܘܿܢ ܚܵܐܲܪ ܕܲܬܼܚܘܼܪܘܼܢ ܒܹܗ:\nܕܐܝܼܬܼ ܒܲܚܙܵܬܹܗ ܣܲܡܵܐ ܕܡܲܚܠܸܡ ܟܠ ܫܘܼ̈ܡܵܬܼܵܐ܀ ܬܠܸܐ ܐܲܝܟ̣ ܢܝܼܫܵܐ ܡܸܨܥܲܬܼ ܥܵܠܡܵܐ ܕܢܸܬܼܒܲܩܸܐ ܒܹܗ:\nܘܢܸܥܦܸܐ ܡܸܢܹܗ ܚܢܵܢܵܐ ܕܚܵܐܹ̇ܢ ܠܲܕܼܚܵܐܲܪ ܒܹܗ܀ ܚܙܵܬܹܗ ܥܒ̣ܝܼܕܼܵܐ ܐܲܝܟ̣ ܐܵܣܝܼܬܼܵܐ ܠܲܡ̈ܡܲܚܲܝܵܐ:\nܘܒܹܗ ܡܸܬܼܚܲܠܡܝܼܢ ܟܹܐܒܹ̈ܐ ܕܢܲܦ̮ܫܵܐ ܕܠܵܐ ܣܲܡ̈ܡܵܢܹܐ܀ ܥܲܠ ܗܵܝ̇ ܐܸܬ݁ܬ݁ܪܝܼܡ ܥܲܠ ܓܵܓ̣ܘܼܠܬܵܐ ܕܲܬܼܚܘܼܘܼܢ ܒܹܗ:\nܘܲܢܐܲܣܹܝܟ̣ܘܿܢ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ ܕܲܒ̣ܠܝܼܥܝܼܢ ܐܢ̄ܬ݁ܘܿܢ܀","english":"And because of this, the cross was raised upon Golgotha: that you might look upon it and be healed from the bites that had killed you. Or that you might be cleansed from the venom of the serpent by looking at the Messiah: who was raised upon that place so that you might look upon him and be healed by him. Or that the bitter poison hidden in your members might be expelled: by this vision of the cross, the light of healing comes to you. Or that you might be killed by the venom of evil demons: cast your eyes upon the cross and be healed, if you wish, you. Or that the pure one might not be divided for the wicked: look at the cross, and it heals you quickly. Your sins are like the venom of serpents: and if you do not look at the crucified one, you will not be healed. Just as Moses raised up the serpent, so the Lord was raised: look at him, O man, and flee from the blow that is prepared for you. Behold, he is hung and stands so that you may look upon him, all you who are pure: and by him are healed those who are full of venom from the bites. Or, O sinners, behold, he is for you to look upon: for in his vision there is a medicine that heals all wounds. He is hung like a physician in the midst of the world, that you might be examined by him: and that the venom of him who would bite you afterwards might be drawn out from you. His vision is made like a remedy for the bitten: and by him are healed the pains of the soul that have no medicines. For this reason he was raised upon Golgotha, that you might look upon him: and that he might heal you from the bites that have swallowed you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܸܛܠܗܵܢܵܐ ܙܩܝܼܦܵܐ ܐܸܬ݁ܬ݁ܪܝܼܡ ܥܲܠ ܓܵܓ̣ܘܼܠܬܵܐ","severity":"info","text":"The cross is identified as the object raised on Golgotha, linking the brazen serpent typology to the crucifixion site.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ̣ ܕܐܲܪܝܼܡ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܚܸܘܝܵܐ","severity":"info","text":"Alludes to Numbers 21:8–9, where Moses sets up the bronze serpent for healing; Jacob parallels this with Christ on the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܩܝܼܦܵܐ","severity":"info","text":"The Syriac term ܙܩܝܼܦܵܐ (zqīpā) means 'cross' or 'crucified one', used here both as the object and the person of Christ.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܓ̣ܘܼܠܬܵܐ","severity":"info","text":"Golgotha, the site of the crucifixion, is invoked to ground the typology in a specific location, common in Syriac exegesis.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ","severity":"info","text":"The repeated conjunction ܐܘܿ ('or') structures the passage as a series of alternative interpretations, a rhetorical device typical of Jacob's homilies.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܪ ܒܲܙܩܝܼܦܵܐ","severity":"info","text":"The exhortation to 'look at the cross' parallels the act of looking at the brazen serpent for healing, reinforcing the typological link.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܕܲܢܚܘܼܪܘܼܢ for ܕܬܚܘܪܘܢ) but the sense is clear; the reading taken follows the standard edition."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܐܲܝܟ̣ ܠܲܡ ܕܐܲܪܝܼܡ̣ ܡܘܼܫܹܐ ܚܸܘܝܵܐ ܘܵܠܹ̇ܐ ܕܐܸܬ݁ܬ݁ܝܼܡ:\nܓܲܠܝܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ ܥܲܠ ܚܘܼܠܡܵܢܵܐ܀ ܡ̇ܢ ܕܲܢܟ̣ܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܚܸܘܝܵܐ ܓܲܠܝܵܐ ܒܗܵܘ̇ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ:\nܘܐܲܝܢܵܐ ܕܕܲܒ̣ܨܹܗ ܓܵܪܣܵܐ ܟܲܣܝܵܐ ܠܗܵܢܵܐ ܢܸܚܙܸܐ܀ ܗܵܘ̇ ܡܲܥܪܸܩ ܗ̄ܘ̣ܵܐ ܡܸܪܬܼܵܐ ܓܠܝܼܬܼܵܐ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ:\nܘܗܵܢܵܐ ܚܛܝܼܬܼܵܐ ܟܣܝܼܬܼܵܐ ܪܵܕܹܦ̇ ܡ̣ܢ ܚܘܼ̈ܫܵܒܹܐ܀ ܒܚܸܘܝܹܗ ܕܡܘܼܫܹܐ ܦܲܓ̣ܪܹܗ ܕܡܵܪܲܢ ܡܸܬܼܢܲܨܲܪ ܗ̄ܘ̣ܵܐ:\nܕܒܹܗ ܡܸܬܼܐܲܣܹܝܢ ܟܠܗܘܿܢ ܦܲܓ̣ܪܹ̈ܐ ܕܲܟ̈ܟܲܚܲܝܵܐ܀ ܣܛܲܪ ܡ̣ܢ ܡܸܪܬܼܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܠܲܚ̈ܘܵܘܵܬܼܵܐ:\nܗܵܕܲܐ ܗ̄ܝܼ ܕܲܒ̣ܪܵܐ ܕܲܒ̣ܟ̣ܠ ܡܸܕܸܡ ܐܸܬ݁ܕܲܡܝܼ ܠܲܢ܀ ܣܛܲܪ ܡ̣ܢ ܚܛܝܼܬܼܵܐ ܠܲܢ ܐܸܬ݁ܕܲܡܝܼ ܗܵܘ̇ ܨܵܐܲܪ ܟܠ:\nܘܒܹܗ ܐܲܣ̣ܝܼ ܠܲܢ ܕܐܸܠܵܐ ܐܸܢ ܒܹܗ ܚܲܝܹ̈ܐ ܠܵܐ ܐܝܼܬܼ܀ ܠܵܐ ܒܗܵܘ̇ ܚܸܘܝܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܡܸܪܬܼܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܐܵܦܠܵܐ ܚܛܝܼܬܼܵܐ ܒܦܲܓ̣ܪܹܗ ܕܡܵܪܲܢ ܕܐܸܬܼܬ݁ܕܲܡܝܼ ܠܲܢ܀ ܒܫܲܪܒܵܐ ܕܡܸܪܬܼܵܐ ܚܸܘܝܹܗ ܕܡܘܼܫܹܐ ܐܲܝܟ̣ ܚܲܠܝܵܐ ܗ̄ܘ̣ܵܐ:\nܘܐܲܝܟ̣ ܕܲܒ̣ܐ̄ܪܵܙܵܐ ܙܟ̣ܵܐ ܗ̄ܘ̣ܵܐ ܠܡܸܪܬܼܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ܀ ܘܲܕܼܠܵܐ ܚܛܝܼܬܼܵܐ ܗ̄ܘ̣ ܦܲܓ̣ܪܹܗ ܕܡܵܪܲܢ ܐܲܝܟ̣ ܡܵܐ ܕܲܟ̣ܬܼܝܼܒ̣:\nܘܡܸܛܠ ܗܵܢܵܐ ܒܹܗ ܡܸܬܼܐܲܣܹܝܢ ܟܠ ܚܲܛܵܝܹ̈ܐ܀ ܐܘܿ ܠܗܵܘ̇ ܚܸܘܝܵܐ ܟܡܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܲܚ̈ܘܵܘܵܬܼܵܐ:\nܠܵܐ ܕܹܝܢ ܕܵܡܹ̇ܐ ܕܠܵܐ ܡܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܕܵܒܹ̇ܨ ܗ̄ܘ̣ܵܐ܀ ܐܘܿ ܠܹܗ ܠܲܒ̣ܪܵܐ ܕܲܒ̣ܟ̣ܠ ܡܸܕܸܡ ܐܸܬ݁ܕܲܡܝܼ ܠܲܢ:\nܣܛܲܪ ܡ̣ܢ ܚܛܝܼܬܼܵܐ ܐܲܟ̣ܡܵܐ ܕܦܵܘܠܘܿܣ ܓܲܒ̣ܝܵܐ ܡܲܟ̣ܬܸܒ̣܀ ܟܠܗܘܿܢ ܐ̄ܪ̈ܵܙܹܐ ܕܢܲܚ̣ܘ ܒܲܙܩܝܼܦܵܐ ܢܲܗܝܼܪܵܐܝܼܬܼ:\nܘܒܹܗ ܐܸܫܬܲܡܠܝܼܘ ܟܠܗܘܿܢ ܛܘܼ̈ܦ̮ܣܹܐ ܫܲܪܝܼܪܵܐܝܼܬܼ܀","english":"Just as Moses raised up the serpent, it was fitting that it be completed. This is clear: the bronze that was raised upon the pole. What was bitter to the serpent was clearly visible in that which looked upon it. And the bronze that bit it, the hidden poison, was for this one to see. That one would expel the manifest bitterness from the members. And this hidden sin pursues from the thoughts. In Moses' serpent, our Lord's body was depicted, by which all the bodies of the wounded are healed. Apart from bitterness, that one was like the serpents. This is the type that in everything was likened to us. Apart from sin, that one who heals all was likened to us. And by him we are healed, for if not by him, there is no life. In that serpent there was no bitterness of serpents, nor sin in our Lord's body that was likened to us. In the matter of bitterness, Moses' serpent was like a serpent, and as by a mystery it conquered the bitterness of the serpents. And without sin, our Lord's body was as it is written. And because of this, by him all sinners are healed. O how that serpent was like the serpents, but it was not like them, for it was neither bitter nor did it bite. O the type that in everything was likened to us, apart from sin, as the chosen Paul writes. All the mysteries that were shown in the cross clearly, and by him all the types were truly fulfilled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܝܟ̣ ܠܲܡ ܕܐܲܪܝܼܡ̣ ܡܘܼܫܹܐ ܚܸܘܝܵܐ","severity":"info","text":"The opening clause draws a typological parallel between Moses' serpent and the cross, asserting that the type must be 'completed' (ܐܸܬ݁ܬ݁ܝܼܡ) in the antitype.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܪܬܼܵܐ","severity":"info","text":"The Syriac ܡܸܪܬܼܵܐ (mertā) means 'bitterness' or 'gall,' here used metaphorically for the venom of the serpent and, by extension, sin.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠܗܘܿܢ ܐ̄ܪ̈ܵܙܹܐ ܕܢܲܚ̣ܘ ܒܲܙܩܝܼܦܵܐ","severity":"info","text":"The reference to 'all the mysteries that were shown in the cross' echoes Pauline typology (cf. Gal 3:1; 1 Cor 2:16) and the broader Syriac tradition of cross-centered exegesis.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܓܲܒ̣ܝܵܐ","severity":"info","text":"The mention of 'the chosen Paul' (ܦܵܘܠܘܿܣ ܓܲܒ̣ܝܵܐ) invokes the apostle as an authority for typological interpretation, a common move in Jacob of Serugh's homilies.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܚܛܝܼܬܼܵܐ","severity":"info","text":"The passage contrasts the serpent's bitterness with Christ's sinlessness, using a repetitive 'apart from' (ܣܛܲܪ ܡ̣ܢ) structure to emphasize the typological difference.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܚܸܘܝܹܗ ܕܡܘܼܫܹܐ ܦܲܓ̣ܪܹܗ ܕܡܵܪܲܢ ܡܸܬܼܢܲܨܲܪ","severity":"info","text":"The identification of Moses' serpent as a prefiguration of Christ's body on the cross parallels Jacob's broader typological method, seen elsewhere in his homilies on the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܸܪܬܼܵܐ (mertā) can mean both 'bitterness' and 'gall,' and the text plays on both literal venom and metaphorical sin; the English draft renders it as 'bitterness' throughout."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܩܵܡ̣ ܒܲܒ̣ܪܝܼܬܼܵܐ ܐܲܝܟ̣ ܗܵܘ̇ ܚܸܘܝܵܐ ܒܓ̣ܵܘ ܡܲܫܪܝܼܬܼܵܐ:\nܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܘܒܹܗ ܢܸܬܼܚܲܠܡܘܼܢ ܟܠ ܕܐܸܬܼܡܲܚܘܼ:܀ ܐܘܿ ܠܹܟ̣ܝ ܢܲܦ̮ܫܵܐ ܕܢܲܟ̣ܬܵܗ̇ ܚܸܘܝܵܐ ܚܘܼܪܝ ܒܲܙܩܝܼܦܵܐ:\nܘܒܹܗ ܡܸܬܼܚܲܠܡܵܐ ܡܚܘܿܬܼܵܐ ܟܣܝܼܬܼܵܐ ܕܲܡܫܝܼܡܵܐ ܠܹܟ̣ܝ܀ ܚܛܵܗܵܐ ܕܲܒ̣ܨܹܟ̣ܝ ܗܵܐ ܣܲܡ ܚܲܝܹ̈ܐ ܡ̣ܢ ܓܵܓ̣ܘܿܠܬܵܐ:\nܣܝܼܡ ܠܲܡܚܘܿܬܼܵܐ ܘܒܹܗ ܡܸܬܼܚܲܠܡܵܐ ܫܲܪܝܼܪܵܐܝܼܬܼ܀ ܘܐܸܢ ܒܲܕܼܡܘܼܬܹܗ ܕܚܸܘܝܵܐ ܢܦܹܐܫܵܐ ܠܲܕܼܚܵܐܲܪ ܗ̄ܘ̣ܵܐ:\nܨܲܠܡܹܗ ܕܲܒ̣ܪܵܐ ܟܡܵܐ ܟܲܝ ܢܲܐܣܸܐ ܠܲܕܼܚܵܙܹ̇ܐ ܠܹܗ܀ ܐܸܬܼܢܸܐ ܐܸܢܹܝܢ ܗܸܢܹܝܢ ܗܵܠܹܝܢ ܕܐܸܬܼܡܲܠܲܠ ܒܝܼ:\nܕܬܼܘܼܒ̣ ܢܸܬܼܢܲܗܲܪ ܐ̄ܪܵܙܹܗ ܕܚܸܘܝܵܐ ܩܕܼܵܡ ܫܵܡ̈ܘܿܥܹܐ܀ ܥܠܹܝܗ̇ ܕܬܲܫܥܝܼܬܼܵܐ ܐܲܗܦܸܟ̣ ܡܸܠܲܬܼܝ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܕܢܵܗ̇ܪܵܐ ܗ̄ܝܼ ܡܸܠܬܼܵܐ ܡܵܐ ܕܡܸܬܼܬ݁ܬܲܢܝܵܐ ܡ̣ܢ ܐܵܡܘܿܪܵܐ܀ ܐܸܥܘܿܦ ܩܵܠܲܝ̈ ܥܲܠ ܗܵܘ̇ ܚܸܘܝܵܐ ܕܐܲܪܝܼܡ ܡܘܼܫܹܐ:\nܕܲܟ̣ܡܵܐ ܕܡܸܬ݁ܬ݁ܢܸܐ ܫܲܪܒܵܐ ܙܩܝܼܦܵܐ ܡܸܬܼܢܲܨܲܚ ܒܹܗ܀ ܡܵܐ ܕܕܼܵܒܹ̇ܨ ܗ̄ܘ̣ܵܐ ܠܐ̄ܢܵܫ ܚܲܪܡܵܢܵܐ ܒܹܝܬܼ ܥܸܒ̣ܪܵܝܹ̈ܐ:\nܐܸܢ ܫܵܐܹ̇ܛ ܗ̄ܘ̣ܵܐ ܠܚܸܘܝܹܗ ܕܡܘܼܫܹܐ ܘܠܵܐ ܚܵܐܲܪ ܒܹܗ܀ ܩ̇ܛܹ̇ܠ ܗ̄ܘ̣ܵܐ ܠܹܗ ܚܲܝܠܵܐ ܕܡܸܪܬܼܵܐ ܥܲܠ ܕܐܲܗܡ̣ܝܼ ܗ̄ܘ̣ܵܐ:\nܘܠܵܐ ܗܲܝܡܸܢ ܗ̄ܘ̣ܵܐ ܕܲܠܒܹܝܬܼ ܓܵܘܣܵܐ ܕܚܸܘܝܵܐ ܢܸܪܗܲܛ܀ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܕܫ̣ܵܛܹܗ ܘܡܝܼܬܼ ܒܲܡܚܘܿܬܹܗ ܘܠܵܐ ܐܸܬܼܐܲܣܝܼ:\nܘܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܕܗܲܝܡܸܢ ܘܲܩ̣ܪܸܒ̣ ܚܵܪ ܒܹܗ ܘܲܛ̣ܥܵܐ ܟܹܐܒܹܗ܀ ܗܵܘ̇ ܕܲܕܒ̣ܝܼܨ ܗ̄ܘ̣ܵܐ ܕܚܹܐܪܘܼܬܹܗ ܗ̄ܘ̣ܵܬܼ ܡܵܢܵܐ ܢܸܥܒܸ݁ܕܼ:\nܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܓܹܝܪ ܘܲܕܼܢܸܚܘܼܪ ܗ̄ܘ̣ܵܐ ܘܲܕܼܠܵܐ ܢܸܚܘܼܪ܀","english":"He stood in the wilderness like that serpent in the midst of the camp: whoever looked upon it was healed of every bite. O you, the image of the serpent that was raised upon the pole, and through it the hidden wound of the one who was bitten is healed. The sin that was in you, behold, placed life from the cross; it placed the wound, and through it the true healing is accomplished. And if, in the likeness of the serpent, it remained for later, his image would heal as many as looked upon it. It is fitting that these things of which I have spoken be completed, so that the mystery of the serpent might again be revealed before the hearers. Upon this history I turn my discourse distinctly, so that the word may be clear when it is interpreted by the speaker. I return my voice to that serpent which Moses raised up, so that the exalted story might be adorned by it. What was necessary for the healing of the plague among the Hebrews: if one looked at Moses' serpent and did not gaze upon it, the power of bitterness would kill him because he doubted, and he would not believe that he should run to the house of the serpent. There were those who looked and died from its wound and were not healed, and there were those who believed and drew near, looked upon it, and their pain ceased. That one who doubted, his freedom became death for him; for it was easy for him to look and to be without looking.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܸܘܝܵܐ ܒܓ̣ܵܘ ܡܲܫܪܝܼܬܼܵܐ","severity":"info","text":"The serpent in the camp is the brazen serpent of Numbers 21:8-9, here a type of the cross. The camp is the wilderness of the Exodus, but also the Church.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܛܵܗܵܐ","severity":"info","text":"The Syriac ܚܛܵܗܵܐ (ḥṭāhā) means 'sin' but also 'error' or 'fault'. Jacob plays on its phonetic similarity to ܚܸܘܝܵܐ (ḥewyā, 'serpent'), linking sin to the serpent.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܕܲܟ̣ܡܵܐ ܕܡܸܬ݁ܬ݁ܢܸܐ ܫܲܪܒܵܐ ܙܩܝܼܦܵܐ","severity":"info","text":"The 'exalted story' of Moses raising the serpent alludes to Numbers 21:8-9. Jacob interprets the bronze serpent as a type of the cross, which heals the 'hidden wound' of sin.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܓ̣ܘܿܠܬܵܐ","severity":"info","text":"The Syriac ܓܵܓ̣ܘܿܠܬܵܐ (gāgūltā) means 'Golgotha' or 'cross'. Jacob identifies the cross as the source of life, contrasting the serpent's poison with the cross's healing.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠܹܝܗ̇ ܕܬܲܫܥܝܼܬܼܵܐ ܐܲܗܦܸܟ̣ ܡܸܠܲܬܼܝ ܦܵܪܘܿܫܵܐܝܼܬܼ","severity":"info","text":"Jacob announces a turn in his discourse ('I turn my discourse distinctly upon this history'), marking a shift from typological reflection to a more explicit narrative exposition of the biblical story.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܕܫ̣ܵܛܹܗ ܘܡܝܼܬܼ ܒܲܡܚܘܿܬܹܗ ܘܠܵܐ ܐܸܬܼܐܲܣܝܼ","severity":"caution","text":"The text describes those who looked at the serpent and died, and those who believed and were healed. The logic is paradoxical: looking without faith kills; looking with faith heals. The Syriac is clear but the typology is dense.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the hidden wound of the one who was bitten' (ܡܚܘܿܬܼܵܐ ܟܣܝܼܬܼܵܐ ܕܲܡܫܝܼܡܵܐ) could refer either to the physical bite of the serpent or to the spiritual wound of sin; Jacob intends both.","The identity of 'the speaker' (ܐܵܡܘܿܪܵܐ) in 'interpreted by the speaker' is ambiguous: it may refer to Moses, to Jacob himself, or to a liturgical reader."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܚܙܵܬܼܵܐ ܕܡܲܓܵܢ ܘܐܲܓ̣ܪܵܐ ܡܘܼܫܹܐ ܠܵܐ ܬܵܒܲܥ̇ ܗ̄ܘ̣ܵܐ:\nܚܸܘܝܵܐ ܩܵܐܹ̇ܡ ܘܐܲܝܢܵܐ ܕܚ̣ܵܪ ܒܹܗ ܥ̣ܒܲܪ ܐܘܼܠܨܵܢܹܗ܀ ܕܨܸܒ̣ܝܵܢܹܗ ܗ̄ܘ̣ܵܬܼ ܕܗܵܘ̇ ܕܲܢܟ̣ܝܼܬܼ ܗ̄ܘ̣ܵܐ ܕܡܵܢܵܐ ܢܸܥܒܸ݁ܕܼ:\nܕܚ̣ܵܪ ܐܸܬܼܐܲܣܝܼ ܘܲܕܼܠܵܐ ܚ̣ܵܪ ܒܹܗ ܡܝܼܬܼ ܒܲܡܚܘܿܬܹܗ܀ ܗܲܝܡܵܢܘܼܬܼܵܐ ܢܸܨܚܲܬ݀ ܬܲܡܵܢ ܒܲܡ̈ܡܲܚܲܝܵܐ:\nܕܐܲܝܢܵܐ ܕܗܲܝܡܸܢ ܘܲܚ̣ܙܵܐ ܠܚܸܘܝܵܐ ܚܝܼܵܐ ܒܲܚܙܵܬܹܗ܀ ܘܲܕܼܠܵܐ ܗܲܝܡܸܢ ܡܸܪܬܼܵܐ ܩܛܲܠܬܹܗ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܘܠܵܐ ܐܸܬܼܐܲܣܝܼ ܕܠܵܐ ܨܒ̣ܵܐ ܕܲܢܚܘܼܪ ܐܲܝܟ̣ ܕܐܸܬܼܦܲܩܲܕܼ܀ ܘܗܵܪܟܵܐ ܟܹܐܡܲܬܼ ܗܲܝܡܵܢܘܼܬܼܵܐ ܡܲܐܣܝܵܐ ܫܘܼܚ̈ܢܹܐ:\nܘܲܒ̣ܨܸܒ̣ܝܵܢܹܗ ܕܗܵܘ̇ ܕܲܡܡܲܚܲܝ ܣܝܼܡ ܚܘܼܠܡܵܢܹܗ܀ ܙܩܝܼܦܵܐ ܦܫܝܼܛ ܗ̄ܘ̣ܵܐ ܘܐܲܓ̣ܪܵܐ ܡܸܡܬܼܘܿܡ ܠܵܐ ܬܵܒܲܥ ܠܵܟ̣:\nܘܐܸܢ ܬܚܘܼܪ ܒܹܗ ܡܲܓܵܢ ܡܲܠܚܸܡ ܘܲܡܐܲܣܸܐ: ܠܵܟ̣܀ ܗܵܐ ܚܘܵܘ̈ܵܬܼܵܐ ܥ̣ܒܲܕܼ ܣܵܛܵܢܵܐ ܒܥܵܠܡܵܐ ܟ̱ܠܹܗ:\nܐܘܿ ܕܐܸܬܼܢܲܟܲܬܼܘ ܚܘܼܪܘ ܒܲܙܩܝܼܦܵܐ ܕܗܘ݀ ܢܲܐܣܹܝܟ̣ܘܿܢ܀ ܠܵܐ ܐ̄ܢܵܫ ܢܫܘܼܛ ܚܙܵܬܼܵܐ ܕܓܲܠܝܵܐ ܩܕܼܵܡ ܣܲܓ݁ܝܼ̈ܐܹܐ:\nܕܐܸܢ ܫܵܐܹ̇ܛ ܠܵܗ̇ ܒܡܸܪܬܹܗ ܕܚܸܘܝܵܐ ܪܲܒܵܐ ܡܵܐܹ̇ܬܼ܀ ܙܩܝܼܦܵܐ ܡܸܡܬܼܘܿܡ ܠܐ̄ܢܵܫ ܠܵܐ ܥܵܨܹ̇ܐ ܢܹܐܬܹܐ ܨܹܐܕܼܵܘܗܝ:\nܐܲܝܢܵܐ ܕܒ̣ܵܥܹ̇ܐ ܕܢܸܬܼܐܲܣܸܐ ܒܹܗ ܡ̣ܢ ܕܝܼܠܹܗ ܗ̄ܝܼ܀ ܘܲܠܚܲܛܵܝܵܐ ܐܝܼܬܼ ܚܹܐܪܘܼܬܼܵܐ ܘܫܲܠܝܼܛ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܕܲܒ̣ܨܸܒ̣ܝܵܢܹܗ ܢܲܐܣܸܐ ܟܹܐܒܹܗ ܕܠܵܐ ܡܸܨܥܵܝܹ̈ܐ܀ ܗܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ ܠܹܗ ܩܕܼܵܡܵܘܗܝ ܐܵܬ݀ܵܐ ܡܲܐܣܝܵܢܝܼܬܼܵܐ:\nܕܐܸܢ ܚܵܐܲܪ ܒܵܗ̇ ܡܸܬܼܐܲܣܸܐ ܒܵܗ̇ ܫܲܪܝܪܪܵܐܝܼܬܼ܀ ܚܛܝܼܬܼܵܐ ܕܦܲܓ̣ܪܵܐ ܒܦܲܓ̣ܪܹܗ ܕܲܒ̣ܪܵܐ ܡܵܝ̇ܬܵܐ ܡ̣ܢ ܟܠ:\nܒܗܵܢܵܐ ܕܠܵܐ ܚܛ̣ܵܐ ܗܵܠܹܝܢ ܕܲܚܛ̣ܵܘ ܗܵܐ ܡܸܬܼܐܲܣܹܝܢ܀","english":"The sight of the magician and the reward, Moses did not pursue. The serpent stands, and whoever looks upon it passes through his affliction. His will was that the one who was pure of water would be healed. He who looked was healed, and he who did not look upon it died from its bite. Faith cried out there among the wounded: that whoever believed and saw the serpent lived by his sight. And he who did not believe, the bitterness of the serpents killed him, and he was not healed because he did not wish to look as he was commanded. And here faith heals the wounds, and by the will of the one who heals, his health is established. The raised one was simple, and the reward does not pursue you at all. And if you look upon it, the magician heals and cures you. Behold, the serpents have wrought destruction in the whole world. O you who are bitten, look upon the raised one, and he will heal you. Do not be sick; the sight of the revealed one is swift before many: for if it is swift in its bitterness, the great serpent dies. The raised one is never sick, nor does he resist; come to him. Whoever wishes to be healed by him, it is his own. And for the sinner there is freedom, and it is permitted to him: that by his will he may heal his pain without intermediaries. Behold, there is before him a healing sign: that if he looks upon it, he is truly healed by it. The sin of the body, by his own body, the dead one carries from all. By this one who did not sin, those who have sinned are healed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܵܬܼܵܐ ܕܡܲܓܵܥ","severity":"info","text":"The phrase 'sight of the magician' (or 'diviner') likely refers to the Brazen Serpent as an object of healing, but the term ܡܲܓܵܥ (magician) may carry a polemical edge, contrasting true faith with pagan or magical practice.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܝܼܦܵܐ","severity":"info","text":"The repeated term 'the raised one' (ܙܩܝܼܦܵܐ) alludes to the cross (cf. John 3:14, Numbers 21:9 LXX), typologically linking the Brazen Serpent to Christ crucified.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Brazen Serpent (Num 21:4–9) was a standard typological figure in Syriac exegesis, prefiguring the cross and Christ's healing of sin. Jacob of Serugh develops this typology in a homiletic mode.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address ('O you who are bitten') and third-person description, creating a rhetorical pattern that exhorts the audience to 'look upon the raised one' for healing.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jacob's emphasis on faith as the condition for healing (cf. 'whoever believed and saw the serpent lived') reflects a soteriological theme common in Syriac liturgical poetry, where the cross is the means of salvation.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the magician' (ܡܲܓܵܥ) is ambiguous: it may refer to Moses (who set up the serpent) or to a false healer contrasted with Christ. The reading taken treats it as a polemical term for pagan or magical practice.","The phrase 'the dead one carries from all' is syntactically unclear; it likely means the sinless Christ bears the sins of all, but the Syriac allows alternative readings."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܐܲܝܟ̣ ܕܲܙܟ̣ܵܐ ܗ̄ܘ̣ܵܐ ܚܸܘܝܵܐ ܒܚܘܿܪܝܼܒ̣ ܠܲܚ̈ܘܵܘܵܬܼܵܐ:\nܡܲܐܣܸܐ ܒܫܲܝܢܵܐ ܦܲܓ̣ܪܵܐ ܠܦܲܓ̣ܪܹ̈ܐ ܕܡܸܬ݁ܛܲܦܹܝܢ ܒܹܗ܀ ܒܗܵܘ̇ ܚܲܪܡܵܢܵܐ ܕܸܥܟܲܬ݀ ܡܸܪܬܼܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ:\nܘܲܒ̣ܗܵܢ ܦܲܓ̣ܪܵܐ ܚܛܝܼܬܼܵܐ ܕܦܲܓ̣ܪܹ̈ܐ ܛܵܠ̇ܩܵܐ ܠܲܓ̣ܡܵܪ܀ ܫܚܝܼܡܵܐ ܚܙܵܬܹܗ ܐܵܣܝܼܘܼܬܹܗ ܕܹܝܢ ܣܲܓ݁ܝܼ ܪܲܒܵܐ:\nܨܝܼܪ ܒܹܗ ܡܵܘܬܵܐ ܘܢܵܒ̣ܥ̇ܝܼܢ ܡܸܢܹܗ ܚܲܝܹ̈ܐ ܟܠܝܘܿܡ܀ ܙܩܝܼܦܵܐ ܒܚܸܙܘܹܗ ܡܵܘܬܵܐ ܡܲܟ̣ܪܸܙ ܠܲܕܼܚܵܙܹ̇ܐ ܠܹܗ:\nܠܲܒ̣ܨܵܬܹܗ ܓܹܝܪ ܚܲܝܹ̈ܐ ܝܵܗܹ̇ܒ̣ ܠܲܕܼܚܵܐܲܪ ܒܹܗ܀ ܐܵܦ ܗܘ݀ ܚܸܘܝܵܐ ܡܙܝܼܥ ܗ̄ܘ̣ܵܐ ܒܚܸܙܘܹܗ ܠܐܲܝܢܵܐ ܕܲܕܼܒܲܨ̣:\nܫܡܹܗ ܘܲܚܙܵܬܹܗ ܡܣܲܪܕܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܠܗܵܘ̇ ܕܐܸܬܼܡܲܚܝܼ܀ ܘܡܵܐ ܕܐܲܡ̣ܣܲܪ: ܗ̄ܘ̣ܵܐ ܘܚ̣ܵܪ ܒܹܗ ܡܸܚܕܼܵܐ ܫܲܢ̣ܝܼ ܟܹܐܒܹܗ:\nܕܠܵܘ ܐܲܝܟ̣ ܚܸܙܘܹܗ ܫܚܝܼܡ ܗ̄ܘ̣ܵܐ ܚܲܝܠܹܗ ܠܲܕܼܚܵܐܲܪ ܒܹܗ܀ ܘܲܟ̣ܒܲܪ ܕܵܚܹ̇ܠ ܐܵܘ ܙܲܐܲܥ̇ ܗ̄ܘ̣ܵܐ ܐܲܝܢܵܐ ܕܲܢܟ̣ܝܼܬܼ:\nܟܲܕܼ ܐܵܡ̇ܪܝܼܢ ܠܹܗ ܬܵܐ ܚܙܝܼ ܠܚܸܘܝܵܐ ܘܡܸܬܼܐܲܣܸܐ ܐܲܢ̄ܬ݁܀ ܘܐܵܦ ܐܲܡܲܪ ܗ̄ܘ̣ܵܐ ܕܚܸܘܝܵܐ ܩܲܛܠܲܢܝ ܘܲܠܡܵܢܵܐ ܟܲܝ:\nܐܵܚܙܸܐ ܠܚܸܘܝܵܐ ܕܐܵܦ ܒܲܚܙܵܬܹܗ ܡܸܣܬܲܪܲܕܼ ܐ̄ܢܵܐ܀ ܠܡܵܢ ܐܹܚܘܼܪ ܒܹܗ ܕܗܵܐ ܒܲܡܚܘܿܬܹܗ ܡܸܫܬܲܢܲܩ ܐ̄ܢܵܐ:\nܣܢܸܐ ܥܠܲܝ ܚܸܙܘܹܗ ܢܹܐܙܲܠ ܠܹܗ ܡܹܢܝ ܟܲܕܘ ܩܲܛܠܲܢܝ܀ ܡܵܢ ܡܵܘܬܲܪ ܠܝܼ ܕܠܵܐ ܛܥܝܼܢ ܣܲܡܵܐ ܕܢܲܐܣܸܐ ܠܲܡܚܘܿܬܼܝ:\nܘܠܵܐ ܥܸܩܵܪܵܐ ܐܹܣܝܼܡ ܥܲܠ ܟܹܐܒ̣ܝ ܘܐܸܬܼܥܲܕܲܪ ܒܹܗ܀ ܕܚܝܼܠܵܐ ܚܙܵܬܹܗ ܘܐܸܢ ܐܹܚܘܿܪ ܒܹܗ ܟܹܐܒ̣ܵܐ ܡܵܘܣܸܦ:\nܥܘܼܗܕܵܢܵܗ̇ ܗ̄ܘ̣ ܕܲܡܚܘܿܬܼܝ ܚܸܘܝܵܐ ܒܟ̣ܠ ܐܸܣܟܹܡ̈ܝܼܢ܀ ܐܵܦ ܠܲܙܩܝܼܦܵܐ ܗܵܕܹܐ ܓܵܕܼܫܲܬ݀ ܡ̣ܢ ܣܲܓܝܼ̈ܐܹܐ:\nܘܥܵܪܩܝܼܢ ܡܸܢܹܗ ܕܠܵܐ ܝܵܕܼܥ̇ܝܼܢ ܠܹܗ ܚܲܝܠܹܗ ܡܵܢܵܐ ܗ̄ܘ̣܀","english":"as though the serpent were pure in Horeb among the serpents.  \nIt heals by its shadow the body for the bodies that are bitten by it. In that incantation which was the bitterness of the serpents,  \nand in that sinful body which destroys bodies utterly. Its sight is its healing, which is very great;  \ndeath is formed in it, and life is sought from it every day. Hanging in its appearance, it proclaims death to the one who sees it;  \nat its base, however, it gives life to the one who looks upon it. That serpent also moved in its appearance toward the one who was bitten;  \nits name and its sight were a remedy for the one who was afflicted. And when it was given, and he looked upon it, immediately his pain ceased,  \nfor its power was not like its appearance for the one who looked upon it. And when the one who was pure feared or trembled at the serpent,  \nas they said to him, \"Come, see the serpent and be healed, you.\" And he also said, \"The serpent has killed me, and why should I  \nlook upon the serpent, that even by its sight I might be healed? Why should I look upon it, that by its bite I might be quieted?  \nLet its sight depart from me, and let it go away from me, for it has killed me. What profit is it to me that the medicine of its healing for my bite is not effective,  \nand no remedy is placed upon my pain, and I am not helped by it? Its sight is terrible, and if I look upon it, pain increases;  \nit is the reminder of my bite, the serpent in all its forms.\" This also happened to many concerning the hanging one,  \nand they fled from it, not knowing what its power was.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the serpent's appearance (death) with its base (life), a paradox central to Jacob's typology of the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Syriac word for 'serpent' (ḥewyā) is used throughout; here it refers both to the brazen serpent and, typologically, to the crucified Christ.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numbers 21:8-9","severity":"info","text":"The description of the serpent healing by sight and its base giving life echoes the biblical account of the brazen serpent (Num 21:8-9), where looking at it brought healing.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet and theologian; this homily typologically interprets the brazen serpent as a prefiguration of Christ's crucifixion.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The paradox of the serpent bringing both death and life parallels the cross in Christian typology, where Christ's death brings salvation.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general description of the serpent's dual effect to a direct speech by a bitten person, dramatizing the crisis of faith.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as though the serpent were pure in Horeb' may imply a contrast with other serpents, but the exact nuance of 'pure' (ܙܟ̣ܵܐ) is ambiguous—it could mean 'victorious' or 'innocent'.","The identity of 'the hanging one' (ܙܩܝܼܦܵܐ) in the final lines is ambiguous: it may refer to the brazen serpent or, typologically, to Christ on the cross."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܡܵܘܬܵܐ ܨܝܼܪ ܒܹܗ ܘܲܠܩܲܪ̈ܝܼܒ̣ܵܘܗܝ ܚܲܝܹ̈ܐ ܡܲܦܪܲܥ:\nܩܸܛܠܵܐ ܡܲܟ̣ܪܸܙ ܘܲܠܝܵܕܼܘܿܥܹ̈ܐ ܡܠܸܐ ܢܘܼܚܵܡܵܐ܀ ܠܵܐ ܪܵܚܹ̇ܡ ܠܹܗ ܚܲܢܦܵܐ ܣܲܟܟܠܵܐ ܕܣܵܢܹ̇ܐ ܚܲܝܵܘ̈ܗܝ:\nܠܲܫܡܹܗ ܣܵܢܹ̇ܐ ܘܡܲܢ̣ܘܼ ܡܦܝܼܣ ܠܹܗ ܕܢܹܐܬܹܐ ܨܹܐܕܼܵܘܗܝ܀ ܡܵܐ ܕܲܩܪܵܬܹܗ ܥܹܕܬܵܐ ܠܚܲܢܦܵܐ ܕܢܹܐܬܹܐ ܢܸܚܸܐ:\nܚ̣ܙܵܐ ܒܵܗ̇ ܙܩܝܼܦܵܐ ܐܵܬ݀ܵܐ ܕܡܵܘܬܵܐ ܥܪܲܩ̣ ܠܹܗ ܡܵܢܵܗ̇܀ ܡܵܐ ܕܐܲܦܝܼܣܬܹܗ ܕܢܹܐܬܸܐ ܠܚܲܝܹ̈ܐ ܕܲܫܟ̣ܝܼܚܝܼܢ ܒܵܗ̇:\nܐܲܕܸܝܩ̣ ܘܲܚ̣ܙܵܐ ܫܠܲܕܵܐ ܒܓ̣ܵܘܵܗ̇ ܐܸܣܬܲܪܲܕܼ ܠܹܗ܀ ܡܵܐ ܕܐܸܡܪܲܬ݀ ܠܹܗ ܕܐܸܢ ܬܹܐܬܸܐ ܠܝܼ ܠܡܵܘܬܵܐ ܬܸܙܟܸܐ:\nܥܲܠ̣ ܐܸܫܟܲܚ̣ ܒܵܗ̇ ܓܲܒ̣ܪܵܐ ܩܛܝܼܠܵܐ ܐܸܬܼܦܲܠܲܓ̣ ܠܹܗ܀ ܐܲܟ̣ܡܵܐ: ܕܗܵܠܹܝܢ ܐܵܡܲܪ ܚܲܢܦܵܐ ܠܘܼܩܒܲܠ ܥܹܕܬܵܐ:\nܠܡܵܘܬܵܐ ܡܙܵܥ ܐ̄ܢܵܐ ܘܐܵܬ݀ܵܐ ܕܡܵܘܬܵܐ ܗܵܐ ܣܝܼܡܵܐ ܒܹܟ̣ܝ܀ ܫܠܲܕܵܐ ܚܙܹ̇ܝܬܼ ܒܹܟ̣ܝ ܘܠܝܼ ܕܲܩܛܝܼܠ ܐ̄ܢܵܐ ܡ̇ܢ ܡܲܐܣܸܐ ܠܝܼ:\nܐܸܚܸܐ ܣܢܝܼܩ ܗ̄ܘܹ̇ܝܬܼ ܘܨܲܠܡܵܐ ܕܡܝܼܬܼܵܐ ܗܵܐ ܢܵܨܲܚ ܒܹܟ̣ܝ܀ ܠܚܲܝܹ̈ܐ ܩܪܲܝܬ݁ܝܼܢܝ ܘܐܲܝܟܲܢ ܡܝܼܬܼܵܐ ܡܨܸܐ ܡܲܚܸܐ ܠܝܼ:\nܡܵܘܬܵܐ ܩܲܛܠܲܢܝ ܘܬܼܘܼܒ̣ ܨܹܝܕܼ ܡܵܘܬܵܐ ܠܡܵܢ ܐܵܬܹ̇ܐ ܐ̄ܢܵܐ܀ ܥܨܵܒܹ̈ܐ ܠܲܡܚܘܿܬܼܝ ܣܸܒܼ̇ܪܹܬܼ ܕܐܝܼܬܼ ܒܹܟ̣ܝ ܐܲܝܟ̣ ܕܐܲܣܒܲܪܬܝܼܢܝ:\nܘܗܵܐ ܚܵܘܝܼܬܝܼܢܝ ܓܲܒ̣ܪܵܐ ܩܛܝܼܠܵܐ ܕܲܒ̣ܠܝܼܥ ܐܲܟ̣ܘܵܬܼܝ܀ ܡܵܘܬܵܐ ܐܵܬ݀ܵܐ ܗ̄ܘ̣ ܡܣܲܪܕܵܢܝܼܬܼܵܐ ܕܲܡܙܝܼܥܵܐ ܠܝܼ:\nܘܐܸܢ ܬܘܼܒ̣ ܡܵܘܬܵܐ ܚܵܙܹ̇ܐ ܐ̄ܢܵܐ ܒܹܟ̣ܝ ܠܡܵܢ ܐܹܬܸܐ ܠܹܟ̣ܝ܀ ܚܵܙܹ̇ܐ ܚܲܢܦܵܐ ܙܩܝܼܦܵܐ ܘܙܵܐܲܥ̇ ܟܲܕܼ ܠܵܐ ܝܵܕܲܥ̇:\nܕܐܲܝܢܵܐ ܚܲܝܠܵܐ ܢܵܒܲܥ̇ ܡܸܢܹܗ ܠܲܕܼܩܵܪܹܒ̣ ܠܹܗ܀","english":"Death he made in it, and to those near it, life he repays. Murder it proclaims, and to the knowing it is full of healing. The foolish serpent does not love the serpent that heals its own life. To its name it heals, and it makes peace with the serpent that comes toward it. When the Church read to the serpent that came, it saw in it the crucified one, the sign of death fled from it. When it made peace with the serpent for the life that is found in it, it looked and saw a corpse within it, and it was terrified. When it said to it, \"If you come to me for death, you will conquer,\" it found in it a slain man, and it was divided. How much does the serpent say to the Church: \"To death I am a man, and the sign of death is placed in you. I saw a corpse in you, and I am a slain man; how can you heal me? I was a serpent, and the image of a dead man prevails in you. You called me to life, and how can a dead man give me life? Death killed me, and again toward death, why does a man come? I hoped for healing from you, that there is in you as you promised me, and you have shown me a slain man who swallowed me like a serpent. Death is the sign that terrifies me. And if death again sees a man in you, why should it come to you?\" The serpent sees the crucified one and trembles, though it does not know what power flows from him to those who approach him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܢܦܵܐ (ḥaššāpā)","severity":"info","text":"The Syriac term ḥaššāpā, here rendered 'serpent', is the same word used for the brazen serpent. Jacob exploits its ambiguity to blur the distinction between the biblical object and a living snake.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numbers 21:9","severity":"info","text":"The image of a slain man who 'swallowed me like a serpent' inverts the brazen serpent's healing function and echoes the typology of the crucified Christ as the true remedy for the serpent's poison.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"crucified one (ܙܩܝܼܦܵܐ)","severity":"info","text":"Jacob reads the brazen serpent as a type of the cross: the serpent's sight causes death to flee, just as the crucified Christ defeats death. This typology is common in Syriac patristic exegesis.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dialogue between serpent and Church","severity":"info","text":"The passage shifts into a dramatic dialogue where the serpent addresses the Church directly, personifying the brazen serpent as a speaking agent. This rhetorical device heightens the paradox of a healing object that bears death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܟ̣ܪܸܙ (proclaims)","severity":"caution","text":"The verb ܡܲܟ̣ܪܸܙ (makkrez) can mean 'proclaims' or 'preaches'. The English draft chooses 'proclaims', but the homiletic sense may be intended, as Jacob often uses liturgical language.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the serpent that heals its own life' is ambiguous: it may refer to the brazen serpent itself or to a living snake that the brazen serpent imitates.","The phrase 'the sign of death fled from it' could mean either that the serpent fled from the sign of death (the cross) or that death fled from the serpent."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܐܲܝܟ̣ ܕܲܡܙܝܼܥ ܗ̄ܘ̣ܵܐ ܚܵܘܝܹܗ ܕܡܘܼܫܹܐ ܠܐܲܝܢܵܐ ܕܲܢܕܼܝܼܬܼ:\nܡܙܝܼܥ ܒܲܚܙܵܬܹܗ ܙܩܝܼܦܵܐ ܕܡܵܘܬܵܐ ܠܐܲܝܢܵܐ ܕܲܚܢܸܦ܀ ܗܵܘ̇ ܥܸܒ̣ܪܵܝܵܐ ܕܕܲܒ̣ܨܹܗ ܚܸܘܝܵܐ ܒܚܸܘܝܵܐ ܐ̄ܚܪܹܢܵܐ:\nܬܵܒܼ̇ܥܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܕܢܹܐܬܸܐ ܢܚܘܼܪ ܘܟܸܢ ܡܸܬܼܐܲܣܸܐ܀ ܐܲܝܟ̣ ܕܲܠܚܲܢܦܵܐ ܕܩܲܛܠܹܗ ܡܵܘܬܵܐ ܘܐܵܬܹ̇ܐ ܠܥܹܕܬܵܐ:܀ ܘܡܲܦܩܵܐ ܣܵܝ̇ܡܵܐ ܩܕܼܵܡܵܘܗܝ ܐܵܬ݀ܵܐ ܕܟ̣ܠܵܗ̇ ܡܵܘܬܵܐ ܗ̄ܝܼ܀ ܠܥܸܒ̣ܪܵܝܵܐ ܕܹܝܢ ܡܵܐ ܕܲܕܼܒܲܨ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܒܵܘܪܲܪ ܗ̄ܘ̣ܵܐ:\nܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܟܠ ܩܲܪ̈ܝܼܒ̣ܵܘܗܝ ܪܗܲܛ ܨܹܝܕܼ ܚܸܘܝܵܐ܀ ܘܐܸܢ ܫܵܐܹ̇ܛ ܗ̄ܘ̣ܵܐ ܚܙܵܬܼܵܐ ܫܚܝܼܡܬܵܐ ܘܠܵܐ ܐܵܙܹ̇ܠ ܗ̄ܘ̣ܵܐ:\nܐܲܝܢܵܐ ܕܢܲܣܝܼ ܡܲܪܬܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܠܵܐ ܢܸܬܼܦܲܠܲܓ̣܀ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ ܕܚ̣ܵܪ ܒܹܗ ܒܚܸܘܝܵܐ ܘܐܸܬܼܐܲܣܝܼ ܗ̄ܘ̣ܵܐ:\nܐܲܝܟ̣ ܟܵܪܘܿܙܵܐ ܥܒ̣ܝܼܕܼ ܗ̄ܘ̣ܵܐ ܒܥܲܡܵܐ ܠܟ̣ܠ ܕܲܕܼܒ̣ܝܼܨܝܼܢ܀ ܘܐܸܢ ܚܵܙܹ̇ܐ ܗ̄ܘ̣ܵܐ ܐ̄ܢܵܫ ܕܐܸܬܼܦܲܠܲܓ̣ ܡܲܪܬܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܘܡ̣ܢ ܢܸܣܝܵܢܵܐ ܕܢܲܦ̮ܫܹܗ ܟܠܗܹܝܢ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܘܐܲܝܟ̣ ܡܵܐ ܕܗܵܠܹܝܢ ܡܸܬܼܐܲܡܪܵܢ ܗ̄ܘܲܝ̈ ܨܹܝܕܼ ܕܲܢܟ̣ܝܼܬܼ:\nܡ̣ܢ ܕܲܩܕܼܵܡܵܘܗܝ ܕܐܵܦ ܗܘ݀ ܢܟ̣ܝܼܬܼ ܘܚ̣ܵܪ ܘܐܸܬܼܐܲܣܝܼ܀ ܩܪܘܿܒ̣ ܠܵܐ ܬܸܕܲܚܲܠ ܠܵܘ ܥܲܠ ܕܲܫܡܹܗ ܚܸܘܝܵܐ ܚܸܘܝܵܐ ܗ̄ܘ̣:\nܐܲܝܟ̣ ܥܸܩܵܪܵܐ ܗ̄ܘ̣ ܕܐܝܼܬܼ ܒܹܗ ܚܲܝܹ̈ܐ ܠܲܕܼܚܵܐܲܪ ܒܹܗ܀ ܠܵܘ ܐܲܝܟ̣ ܗܵܢܵܘ ܚܸܘܝܵܐ ܕܕܲܒ̣ܨܵܟ̣ ܡܵܢ ܕܵܚܹ̇ܠ ܐܲܢ̄ܬ݁:\nܚܘܼܪ ܒܹܗ ܘܲܚܙܝܼ ܕܒ̣ܵܗ̇ ܒܲܚܙܵܬܹܗ ܡܸܬܼܥܲܕܲܪ ܐܲܢ̄ܬ݁܀ ܘܠܝܼ ܐܲܟ̣ܘܵܬܼܵܟ̣ ܢܲܟ̣ܬܲܢܝ ܚܸܘܝܵܐ ܘܲܫܚܝܼܡ ܗ̄ܘ̣ܵܐ ܠܝܼ:\nܚܵܘܝܹܗ ܕܡܘܼܫܹܐ ܘܟܲܕܼ ܚܵܪܹܬܼ ܒܹܗ ܥ̣ܒܲܪܘ ܐܘܼ̈ܠܨܵܢܲܝ܀","english":"As one who was terrified of the serpent of Moses at the sign of the bronze serpent:  \nHe was terrified at the sight of the crucified one of death at the sign of the bronze serpent. That Hebrew whom the serpent bit with another serpent:  \nThey would pursue him that he might come and look and be healed. As for the one whom death killed, he comes to the church:  \nAnd he brings forth a sign before him, a sign that is all death. But for the Hebrew, when he was bitten and was troubled:  \nAll his relatives would say to him, \"Run after the serpent.\" And if he saw the bronze image, he would not go:  \nThe sign that heals would cause him to be troubled without being healed. That first one who looked at the serpent was healed:  \nLike a herald he was made among the people for all who were bitten. And if he saw a sick person who was healed, he would cause him to be troubled:  \nAnd from the healing of his own self he would teach him entirely. And as these things were said concerning the bronze serpent:  \nFrom before him, even he, the bronze serpent, looked and was healed. \"Approach, do not fear, for by name it is a serpent, a serpent it is:  \nLike a root that has life for one who looks at it. Not like that serpent that bit you, which you fear:  \nLook at it and see that by its sight you are healed. And for me, like you, the serpent bit me and it became bronze for me:  \nThe serpent of Moses, and when I looked at it, my afflictions passed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Syriac term ܚܸܘܝܵܐ (ḥewyā) means both 'serpent' and 'life' (from ܚܝܐ, ḥayyē). Jacob exploits this homonymy to contrast the deadly serpent with the life-giving bronze serpent.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܘܝܹܗ ܕܡܘܼܫܹܐ","severity":"info","text":"The 'serpent of Moses' refers to the bronze serpent made by Moses (Numbers 21:8-9), which healed those bitten by snakes when they looked at it. Jacob typologically links it to the cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܙܩܝܼܦܵܐ ܕܡܵܘܬܵܐ","severity":"info","text":"The phrase 'crucified one of death' (ܙܩܝܼܦܵܐ ܕܡܵܘܬܵܐ) is a paradoxical epithet for Christ, who conquers death through his crucifixion. Jacob contrasts the deadly serpent with the life-giving cross.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ̣ ܟܵܪܘܿܙܵܐ","severity":"info","text":"Jacob compares the healed Hebrew to a herald (ܟܵܪܘܿܙܵܐ) who proclaims the healing power of the bronze serpent. This structural simile reinforces the typological link between the Old Testament type and the New Testament antitype.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܥܹܕܬܵܐ","severity":"info","text":"The mention of the church (ܥܹܕܬܵܐ) receiving the one killed by death reflects the liturgical context of Jacob's homily, where the bronze serpent is interpreted as a prefiguration of the cross and the Eucharist.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡ̣ܢ ܢܸܣܝܵܢܵܐ ܕܢܲܦ̮ܫܹܗ","severity":"caution","text":"The phrase 'from the healing of his own self' (ܘܡ̣ܢ ܢܸܣܝܵܢܵܐ ܕܢܲܦ̮ܫܹܗ) is textually uncertain; the Syriac may be corrupt or elliptical. The sense is that the healed person teaches others from his own experience.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, especially in the sequence ܘܡ̣ܢ ܢܸܣܝܵܢܵܐ ܕܢܲܦ̮ܫܹܗ, where the exact syntax is unclear. The translation 'from the healing of his own self' is interpretive."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܘܡܵܐ ܕܚܲܪܡܵܢܵܐ ܗܵܐ ܫܵܡܲܥ̇ ܐܲܢ̄ܬ݁ ܠܵܐ ܬܸܣܬܲܪܲܕܼ:\nܥܒ̣ܵܕܹܗ ܕܐܵܣܝܵܐ ܗ̄ܘ̣ ܚܘܼܪ ܒܹܗ ܘܢܲܣܵܐ ܚܲܝܠܹܗ ܡܵܢܵܘ܀ ܚܸܘܝܵܐ ܗ̄ܘ̣ ܚܲܠܝܵܐ ܘܲܡܢܲܣܲܝ ܠܝܼ ܕܟܲܕܼ: ܚܵܪܹܬܼ ܒܹܗ:\nܟ̱ܠܵܗ̇ ܡܸܪܬܼܵܐ ܫܩܲܠ̣ ܒܲܚܙܵܬܹܗ ܡ̣ܢ ܗܲܕܵܡܲܝ̈܀ ܗܵܟܲܢܵܐ ܬܘܼܒ̣ ܥܹܕܬܵܐ ܠܚܲܢܦܵܐ ܡܲܠܦܵܐ ܟܠܝܘܿܡ:\nܕܡܵܐ ܕܩܵܪܝܵܐ ܠܹܗ ܕܢܸܚܙܹܐ ܙܩܝܼܦܵܐ ܠܵܐ ܢܸܬܼܦܲܠܲܓ̣܀ ܐܵܦ ܐܵܡ̇ܪܵܐ ܠܹܗ ܕܚܘܼܪ ܒܲܫܠܲܕܵܐ ܕܨܝܼܪ ܒܵܗ̇ ܡܵܘܬܵܐ:\nܘܲܕܼܢܘܼܚܵܡܵܐ ܢܵܒܲܥ̇ ܡܸܢܹܗ̇ ܐܵܦ ܡܸܫܟܲܚ ܐܲܢ̄ܬ݁܀ ܩܛܝܼܠܵܐ ܕܣܝܼܡ ܒܝܼ ܬܵܐ ܥܘܿܠ ܢܲܣܵܐ ܚܲܝܠܹܗ ܡܵܢܵܐ ܗ̄ܘ̣:\nܘܗܵܐ ܝܵܠܹ̇ܦ ܐܲܢ̄ܬ݁ ܕܗܘ݀ܝܘܼ ܩܲܛ̰ܠܹܗ ܠܡܵܘܬܵܐ ܝܲܥܢܵܐ܀ ܙܩܝܼܦܵܐ ܚܵܙܹ̇ܝܬ݁ ܘܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܠܹܗ ܕܐܵܦ ܐܲܠܵܗܵܐ ܗ̄ܘ̣:\nܕܒ̣ܵܐܬ݀ܵܐ ܕܡܵܘܬܹܗ ܒܲܛܸܠ̣ ܡܵܘܬܵܐ ܡ̣ܢ ܣܲܓ݁ܝܼ̈ܐܹܐ܀ ܡܵܐ ܕܫܵܡܲܥ̇ ܐܲܢ̄ܬ݁ ܓܲܒ̣ܪܵܐ ܕܲܩܛܝܼܠ ܠܵܐ ܬܸܣܬܲܪܲܕܼ:\nܒܨܝܼܘܗܝ ܠܲܩܛܝܼܠܵܐ ܘܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܠܹܗ ܕܠܵܐ ܡܵܝܘܿܬܼܵܐ ܗ̄ܘ̣܀ ܨܲܠܡܵܐ ܕܡܵܘܬܵܐ ܨܝܼܪ ܒܲܙܩܝܼܦܵܐ ܠܲܕܼܚܵܐܲܪ ܒܹܗ:\nܘܚܲܝܹ̈ܐ ܢܲܒܲܥ: ܠܐܲܝܢܵܐ ܕܩܵܪܹܒ̣ ܡܸܬ݁ܛܲܦܸܐ ܒܹܗ܀ ܚܙܝܼ ܠܵܐ ܢܙܝܼܥܵܟ̣ ܛܸܒܹ݁ܗ ܕܡܝܼܬܼܵܐ ܡܵܐ ܕܫܵܡܲܥ̇ ܐܲܢ̄ܬ݁:\nܕܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܒܹܗ ܕܡܵܘܬܵܐ ܡܝܼܬܼ ܒܹܗ ܗܘ݀ ܠܵܐ ܚܵܐܹ̇ܒ̣܀ ܚܘܼܪ ܒܹܗ ܕܲܨܠܝܼܒ̣ ܘܐܸܬܼܒܲܩܵܐ ܒܹܗ ܕܚܲܝܹ̈ܐ ܝܵܗܹ݂̇ܒ̣:\nܥ̇ܒ̣ܵܕܹܗ ܢܲܣܵܐ ܘܒܲܫܡܵܐ ܕܨܲܥܪܹܗ ܠܵܐ ܬܸܬܼܦܲܠܲܓ̣܀ ܣܲܒ̣ ܠܵܟ̣ ܥܲܡܵܟ̣ ܗܲܝܡܵܢܘܼܬܼܵܐ ܡܵܐ ܕܚܵܐܲܪ ܐܲܢ̄ܬ݁:\nܘܗܵܐ ܠܵܐ ܡܙܝܼܥ ܠܵܟ̣ ܨܲܥܪܵܐ ܘܚܲܫܵܐ ܡܵܐ ܕܦܵܓ̣ܥ̇ ܒܵܟ̣܀ ܠܵܘ ܒܲܚܙܵܬܼܵܐ ܓܠܝܼܬܼܵܐ ܒܲܠܚܘܿܕܼ ܬܸܬܼܒܲܩܸܐ ܒܹܗ:\nܚܘܼܪ ܟܲܣܝܵܐܝܼܬܼ ܘܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܠܹܗ ܓܲܢ̄ܒܵܪܵܐܝܼܬܼ܀","english":"And when you hear the magician, do not be disturbed. It is the work of the physician: look at him and test his power, whether it is effective. The serpent is harmless, and it tests me when I am in need: I am terrified of it. All the trembling took hold of my limbs at the sight of him. Thus again the Church teaches the penitent every day: that when one reads of the crucified one, do not be divided. It also says to him: Look at the corpse on which death has been formed, and seek healing from it, and you may find it. The slain one who is placed in me: come, enter, test his power, whether it is effective. And behold, you learn that he indeed killed death. You have seen the crucified one, and you may find that he is also God, who by the coming of his death abolished death from many. When you hear of the man who was slain, do not be disturbed. By his likeness to the slain one, you may find that he is immortal. The image of death was formed on the crucified one for the sake of the one who looks at him, and seeks life: to which of the two who approach him is he attached? See, do not be disturbed by the cunning of the dead man when you hear that you may find in him that death died in him, not that he is lacking. Look at the one who was crucified, and it will be found in him that he gives life. His work is healing, and by the name of his form do not be divided. Take with you your faith when you look, and behold, no form or pain will move you when it encounters you. Not only in the revealed sight will you be found in him: look secretly, and you may find him mightily.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܪܡܵܢܵܐ","severity":"info","text":"The Syriac term ܚܲܪܡܵܢܵܐ (ḥarmāṭā) is rendered 'magician' in the English draft, but in this context it likely refers to a snake charmer or enchanter, aligning with the broader theme of serpent imagery.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܝܼܦܵܐ","severity":"info","text":"The term ܙܩܝܼܦܵܐ (zqīpā, 'crucified one') directly evokes the New Testament accounts of the crucifixion of Jesus, particularly the Synoptic Gospels (e.g., Matthew 27:35, Mark 15:24, Luke 23:33).","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܸܘܝܵܐ ܗ̄ܘ̣ ܚܲܠܝܵܐ","severity":"info","text":"The phrase 'the serpent is harmless' (ܚܸܘܝܵܐ ܗ̄ܘ̣ ܚܲܠܝܵܐ) reflects the typological interpretation of the bronze serpent (Numbers 21:4–9) as a prefiguration of the cross, a common theme in Syriac patristic exegesis.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܵܘܬܵܐ ܡܝܼܬܼ ܒܹܗ","severity":"info","text":"The statement 'death died in him' (ܡܵܘܬܵܐ ܡܝܼܬܼ ܒܹܗ) parallels the paradox of Christ's death overcoming death, a motif found in early Christian hymns and homilies, such as the Paschal homily of Melito of Sardis.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܐ ܝܵܠܹ̇ܦ ܐܲܢ̄ܬ݁","severity":"info","text":"The repeated exhortation 'and behold, you learn' (ܘܗܵܐ ܝܵܠܹ̇ܦ ܐܲܢ̄ܬ݁) structures the passage as a didactic address, guiding the listener from fear to understanding through typological comparison.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܬܸܣܬܲܪܲܕܼ","severity":"caution","text":"The verb ܬܸܣܬܲܪܲܕܼ (testarrad, 'be disturbed') is ambiguous; it could also mean 'be shaken' or 'be agitated'. The English draft's 'disturbed' is acceptable but may underplay the physical connotation of trembling in context.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the magician' (ܚܲܪܡܵܢܵܐ) is ambiguous: it may refer to a literal snake charmer or be a metaphor for a false teacher or heretic.","The phrase 'the cunning of the dead man' (ܛܸܒܹ݁ܗ ܕܡܝܼܬܼܵܐ) is ambiguous: it could refer to the serpent's cunning or to the deceptive appearance of death in the crucified one."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܠܵܐ ܬܸܬܼܦܲܠܲܓ̣ ܟܲܕܼ ܚܵܙܹ̇ܐ ܐܲܢ̄ܬ݁ ܫܠܲܕܵܐ ܕܪܲܡܝܵܐ:\nܓܲܒ̣ܪܵܐ ܕܲܩܛܝܼܠ ܙܩܝܼܦܵܐ ܕܲܫܠܝܼܚ ܡܝܼܬܼܵܐ ܕܲܚܢܝܼܛ܀ ܩܪܘܿܒ̣ ܠܵܟ̣ ܨܹܐܕܼܵܘܗܝ ܘܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܠܹܗ (ܡܵܪܝܵܐ ܘܲܒ̣ܪܵܐ:\nܓܲܢ̄ܒܵܪ ܥܵܠܡܹ̈ܐ ܛܥܝܼܢ ܒܸܪ̈ܝܵܬܼܵܐ ܝܵܗܹ̇ܒ̣ ܚܲܝܹ̈ܐ܀ ܡܢܲܚܸܡ ܡܝܼ̈ܬܹܐ ܡܩܝܼܡ ܥܲܢܝܼ̈ܕܹܐ ܦܵܟܲܪ ܡܵܘܬܵܐ:\nܫܵܪܹܐ ܠܐܵܕܼܵܡ ܐܵܦ ܐܲܠܵܗܵܐ: ܕܠܵܐ ܡܸܬܼܒܲܨܲܪ܀ ܫܡܹܗ ܕܲܙܩܝܼܦܵܐ ܡܙܝܼܥ ܠܹܗ ܠܚܲܢܦܵܐ ܕܠܵܐ ܢܸܣܓܘܿܕܼ ܠܹܗ:\nܘܡܵܐ ܕܥܲܠ ܘܲܚ̣ܙܵܐ ܥܒ̣ܵܕܹܗ ܡܵܢܵܐ ܗ̄ܘ̣ ܐܸܬܼܓܵܘܲܣ ܒܹܗ܀ ܟܲܕܼ ܪܲܚܝܼܩ ܗ̄ܘ̣ܵܐ ܒܛܸܒܵܐ ܕܩܸܛܠܵܐ ܡܸܣܬܲܪܲܕܼ ܗ̄ܘ̣ܵܐ:\nܘܡܵܐ ܕܲܩ̣ܪܸܒ̣ ܠܹܗ ܒܚܲܝܹ̈ܐ ܕܡܸܫܟܲܚ ܢܵܗ̇ܪܵܐ ܢܲܦ̮ܫܹܗ܀ ܐܲܝܟ̣ ܕܐܸܬܼܐܲܣܝܼ ܗܵܘ̇ ܥܸܒ̣ܪܵܝܵܐ ܕܢܲܟ̣ܬܹܗ ܚܸܘܝܵܐ:\nܗܵܐ ܡܸܬܼܐܲܣܸܐ ܐܵܦ ܚܲܛܵܝܵܐ ܕܩܲܛ̣ܠܹܗ ܡܵܘܬܵܐ܀ ܠܲܠ ܚܲܪܡܵܢܵܐ ܘܗܵܪܟܵܐ ܙܩܝܼܦܵܐ ܗܵܐ ܡܸܬܼܢܲܨܲܚ:\nܐܵܦ ܒܲܚܕܲܬܵܐ ܐܵܦ ܒܥܲܬ݁ܝܼܩܬܵܐ ܥܒ̣ܝܼܕܼ ܣܲܡ ܚܲܝܹ̈ܐ܀ ܡܸܛܠܗܵܢܵܐ ܐܸܡܲܪ ܡܵܪܲܢ ܟܲܕܼ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ:\nܕܗܵܐ ܡܸܬ݁ܬ݁ܪܝܼܡ ܐ̄ܢܵܐ ܐܲܝܟ̣ ܗܵܘ̇ ܚܸܘܝܵܐ ܕܐܲܪܝܼܡ ܡܘܼܫܹܐ܀ ܐܘܼܚܕܬܵܐ ܪܲܒ݁ܬܼܵܐ ܐ̄ܚܲܕܼ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܒܹܝܬܼ ܥܸܒ̣ܪܵܝܹ̈ܐ:\nܘܐܸܬ݀ܵܐ ܦܲܫܩ̣ܵܗ̇ ܡܫܝܼܚܵܐ ܠܥܲܡܡܹ̈ܐ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܦܵܠܐܬܼܵܐ ܕܐ̄ܪ̈ܵܙܹܐ ܒܗܵܘ̇ ܚܲܪܡܵܢܵܐ ܨܵܪ ܥܸܒ̣ܪܵܝܵܐ:\nܘܒܲܨܠܝܼܒ̣ ܢܘܼܗܪܵܐ ܕܢܲܚ̣ ܟܲܣ̈ܝܵܬܼܵܐ ܕܲܓ̣ܢܝܼ̈ܙܵܢ ܗ̄ܘܲܝ̈܀ ܗܘ݀ܝܘܼ ܡܵܪܲܢ ܐܲܣ̣ܝܼ ܒܚܲܝܠܹܗ ܗܵܪܟܵܐ ܘܠܗܲܠ:\nܬܲܡܵܢ ܐ̄ܪܵܙܹܗ ܘܗܵܪܟܵܐ ܩܢܘܿܡܹܗ ܫܲܪܝܼܪܵܐܝܼܬܼ܀ ܝܵܘܡܵܢ ܘܐܸܬܼܡܵܠܝ ܗܘ݀ܝܘܼ ܟܲܕܼ ܗܘ݀ ܘܠܵܐ ܡܸܫܬܲܚܠܲܦ:\nܒܪܝܼܟ̣ ܗ̄ܘ̣ ܙܩܝܼܦܵܐ ܕܐܲܚܝܼ ܠܥܵܠܡܵܐ ܕܲܡܲܚܲܝ ܗ̄ܘ̣ܵܐ܀","english":"Do not be disturbed when you see the corpse of the crucified one:  \na man who was killed, crucified, who sent forth the dead from the grave. Approach him, and you can find him (the Lord and the Son:  \nthe mighty one of the worlds, who went astray among creatures, gives life. He warms the dead, raises the departed, breaks death:  \nhe looses Adam, even God, who is not diminished. The name of the crucified one moved the worshiper not to worship him:  \nand when he came and saw his deed, what it was, he was troubled by it. When he was far off, by the cunning of murder he was deceived:  \nand when he approached, by the life that can be found, his face shone. Just as that Hebrew was healed whose serpent bit him,  \nbehold, also the sinner whom death killed is healed. Here the magician and here the crucified one are revealed:  \nboth in the new and in the old, he made a remedy of life. Because of this, our Lord said when he was teaching:  \nthat I am raised up like that serpent which Moses raised up. A great mystery held Moses among the Hebrews:  \nand Christ interpreted it clearly for the nations. The Hebrew formed the remedy of mysteries in that magician:  \nand in the cross, the light of truth revealed the hidden things that were concealed. Today our Lord is a physician by his power, here and there:  \nthere his mystery, and here his standing, truly. Today and yesterday, today as then, and not changing:  \nblessed is the crucified one who raised up the world that he was to give life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܓܲܒ̣ܪܵܐ ܕܲܩܛܝܼܠ ܙܩܝܼܦܵܐ ܕܲܫܠܝܼܚ ܡܝܼܬܼܵܐ ܕܲܚܢܝܼܛ","severity":"info","text":"The phrase 'a man who was killed, crucified, who sent forth the dead from the grave' juxtaposes the crucified Christ with the resurrecting power of the brazen serpent, collapsing Old and New Testament typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܗܵܐ ܡܸܬ݁ܬ݁ܪܝܼܡ ܐ̄ܢܵܐ ܐܲܝܟ̣ ܗܵܘ̇ ܚܸܘܝܵܐ ܕܐܲܪܝܼܡ ܡܘܼܫܹܐ","severity":"info","text":"This echoes John 3:14–15, where Jesus says 'And just as Moses lifted up the serpent in the wilderness, so I am lifted up,' a standard typological link in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܪܡܵܢܵܐ","severity":"info","text":"The term 'magician' (ḥarmāṭā) here refers to the brazen serpent as a deceptive or magical object, contrasting with the true healing of the cross; this reflects Jacob's anti-Jewish polemic common in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ݀ܝܘܼ ܡܵܪܲܢ ܐܲܣ̣ܝܼ ܒܚܲܝܠܹܗ ܗܵܪܟܵܐ ܘܠܗܲܠ","severity":"info","text":"The phrase 'here and there' (hārkā w-lhāl) marks a structural antithesis between the old (Mosaic) and new (Christic) dispensations, a common homiletic device in Jacob's memre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟ̣ ܗ̄ܘ̣ ܙܩܝܼܦܵܐ ܕܐܲܚܝܼ ܠܥܵܠܡܵܐ","severity":"info","text":"The closing doxology 'blessed is the crucified one' reflects liturgical usage in Syriac-speaking churches, where the cross is venerated as the instrument of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܚܢܝܼܛ' (daḥṭīṭ) is ambiguous: it could mean 'from the grave' or 'of the sinner'; the translation opts for 'from the grave' based on context of resurrection.","The term 'ܚܲܪܡܵܢܵܐ' (ḥarmāṭā) may be read as 'magician' or 'enchanter'; the English draft uses 'magician' but the sense of deception is primary."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܥܲܠ ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ.","english":"The end of the homily on the Brazen Serpent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܥܲܠ ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ","severity":"info","text":"This colophon marks the end of the homily, confirming the work's title as 'On the Brazen Serpent' and its attribution to Jacob of Serugh.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ܫܠܸܡ̣","severity":"info","text":"The verb ܫܠܸܡ ('is completed') is a standard scribal formula in Syriac manuscripts, indicating the end of a text and often used in colophons.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܘܝܵܐ ܕܲܢܚܵܫܵܐ","severity":"info","text":"The phrase 'Brazen Serpent' (literally 'serpent of brass') refers to the bronze serpent made by Moses in Numbers 21:8-9, a type of the cross in Syriac typology.","cites":[{"key":"ed:dsc-343","label":"source edition: On the Brazen Serpent that Moses Set up in the Wilderness","url":"https://syriaccorpus.org/343"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The colophon does not specify the manuscript date or scribe; the reading assumes the standard attribution to Jacob of Serugh."],"confidence":"high","notes":[]}]}