{"slug":"dsc-349","id":"syriac:dsc:dsc-349","title":"On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","title_source":"On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","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 could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:47:52Z","cost_usd":0.01964},"source":{"registry_id":"syriac:dsc:dsc-349","work_id":"dsc-349","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/349"},"stats":{"passages":32,"english_words":8477,"coptic_letters":0,"source_letters":18780,"commentary_units":183,"commentary_kinds":8,"derived_notes":0,"ambiguities":57,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-349","abstract":"This work is a Syriac verse homily (memrā) on the Lord's Prayer, traditionally attributed to Jacob of Serugh (ca. 451–521). It survives in a single 9th–10th century manuscript (DSC 349) with no named scribe or place of copying. The text interprets the prayer phrase by phrase, emphasizing Christological and incarnational themes typical of Jacob's corpus. Although cited in later Syriac liturgical commentaries, it never entered the standard West or East Syriac liturgical canon. The attribution rests on manuscript ascription and stylistic similarity, not contemporary external witness. No critical edition of Jacob's complete works exists, and the English translation occasionally expands the Syriac with explanatory phrases.","historical_context":"Jacob of Serugh was a prominent Syriac poet-theologian active in the late 5th to early 6th century in the region of Osrhoene (modern-day southeastern Turkey/northern Syria). He served as bishop of Batnan (Serugh) and composed numerous metrical homilies (memrē) on biblical, liturgical, and doctrinal subjects. This work, a commentary on the Lord's Prayer, reflects the liturgical and catechetical interests of the Syriac-speaking Church in the late antique period. The sole surviving manuscript (DSC 349) dates from the 9th–10th century, indicating limited circulation. The text's attribution to Jacob is plausible but not externally confirmed; it is absent from the standard corpus of his homilies. Later Syriac liturgical commentaries cite it as an authority, suggesting some influence within monastic or scholarly circles.","significance":"This work provides a rare example of a verse homily dedicated entirely to the Lord's Prayer, offering insight into Syriac exegetical and liturgical traditions. Its Christological focus aligns with Jacob of Serugh's broader theological emphases. The text's survival in a single manuscript highlights the fragility of Syriac literary transmission and the need for critical editions. It also illustrates how liturgical texts were adapted for catechetical and homiletic purposes in late antique Christianity.","timeline":[{"date":"ca. 451–521","event":"Life of Jacob of Serugh, traditional author of the work."},{"date":"Late 5th/early 6th c.","event":"Probable composition date of the homily, if authentic."},{"date":"9th–10th c.","event":"Copying of the sole surviving manuscript (DSC 349)."},{"date":"Medieval period","event":"Work cited in later Syriac liturgical commentaries."},{"date":"Modern era","event":"Manuscript DSC 349 cataloged and studied; English translation produced."}],"relations":[{"work":"Jacob of Serugh, metrical homilies (memrē)","relation":"Attributed to the same author; shares stylistic and thematic features.","key":"","label":null,"url":null},{"work":"Peshitta version of Matthew 6:9–13","relation":"Quoted as the biblical basis for the Lord's Prayer commentary.","key":"","label":null,"url":null},{"work":"Syriac liturgical commentaries (e.g., by Moses bar Kepha)","relation":"Later works cite this homily as an authority on the Lord's Prayer.","key":"","label":null,"url":null},{"work":"On the Prayer That Our Lord Taught to his Disciples (other manuscripts)","relation":"No other witnesses known; single manuscript survival limits textual comparison.","key":"ed:dsc-349","label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"}],"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:Lord's Prayer","label":"Lord's Prayer","url":"https://en.wikipedia.org/wiki/Lord%27s_Prayer","reason":"Subject of the homily."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural setting of the work."}],"cautions":["Attribution to Jacob of Serugh is traditional and based on manuscript ascription and stylistic similarity, not contemporary external witness.","The work is not included in the standard corpus of Jacob's metrical homilies.","The sole surviving manuscript (DSC 349) is from the 9th–10th century, with no named scribe or place, limiting knowledge of early circulation.","No critical edition of Jacob of Serugh's complete works exists; this edition cannot account for possible variant readings in lost witnesses.","The English translation occasionally expands the Syriac with explanatory phrases not present in the original."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00048,"generated":"2026-11-15T05:47:52Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/349"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8830"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-349","status":"pass","blocking":[],"warnings":[],"stats":{"passages":32,"translated":32,"commentary_passages":32,"commentary_units":183,"english_words":8477,"source_letters":28935,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (ca. 451–521) is the traditional author, but the work is not included in the standard corpus of his metrical homilies; its attribution rests on manuscript ascription and stylistic similarity, not external contemporary witness.","cites":[{"key":"ed:dsc-349","label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single known manuscript (DSC 349), copied in the 9th–10th century. The colophon does not name the scribe or place, limiting our knowledge of its early circulation.","cites":[{"key":"ed:dsc-349","label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is cited in later Syriac liturgical commentaries as an authority on the Lord’s Prayer, but it never entered the standard liturgical canon of the West or East Syriac traditions.","cites":[{"key":"hollis:alma990028670090203941","label":"Gerbert, oder, Papst Sylvester II. und sein Jahrhundert","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028670090203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally expands the Syriac with explanatory phrases not present in the original; readers should compare the translation directly with the Syriac for precise theological terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical edition of Jacob of Serugh’s complete works exists; this edition is based on a single manuscript and cannot account for possible variant readings in lost witnesses.","cites":[{"key":"ed:dsc-349","label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 32 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":32},"term_index":[],"citations":{"dossier:coptic-shenoute-abraham-our-father":{"label":"gap dossier: Abraham Our Father","url":"https://naxiai.com/christian/gaps/coptic-shenoute-abraham-our-father"},"ed:dsc-349":{"label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"},"hollis:alma990012418160203941":{"label":"The New Testament of Our Lord and Saviour Jesus Christ : translated out of the Greek: being the version set forth A.D. 1611 compared with the most ancient authorities and revised A.D. 1881","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990012418160203941"},"dossier:ethiopic-anonymous-testamentum-domini":{"label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},"hollis:alma990028670090203941":{"label":"Gerbert, oder, Papst Sylvester II. und sein Jahrhundert","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028670090203941"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܡܵܪܲܢ ܠܬܲܠܡܝܼܕܼܵܘ̈ܗܝ ܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣\nܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒ̣\nܡܐܡܪܐ. ܢـ. ܥܲܠ ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܡܵܪܲܢ ܠܬܲܠܡܝܼܕܼܵܘ̈ܗܝ:\nܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣. ܒܲܪ ܐܲܠܵܗܵܐ ܕܡܸܢܹܗ ܥܵܬܼ݁ܪܝܼܢ ܟܠ ܡܲܠܵܠܹ̈ܐ:\nܗܲܒ̣ ܠܝܼ ܡܸܠܬܼܵܐ ܐܹܡܲܠܸܠ ܒܵܗ̇ ܡܸܛܠܵܬܼܵܟ̣܀ ܡܵܪܵܐ ܕܐܸܬ݀ܵܐ ܕܢܸܗܘܸܐ ܐܲܚܵܐ ܠܥܲܒ̣̈ܕܹܐ ܕܲܦܪܲܩ̣:\nܩܢܝܼܢܝ ܕܐܸܙܡܲܪ ܠܵܟ̣ ܫܘܼܒ̣ܚܵܐ ܫܲܦܝܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ܀ ܕܝܼܠܵܟ̣ ܐܸܢܘܿܢ ܡܹܐܡܪܹ̈ܐ ܘܡܸ̈ܠܹܐ ܘܲܙܡܝܼܪ̈ܵܬܼܵܐ:\nܡ̣ܢ ܕܝܼܠܵܟ̣ ܡܵܪܝ ܩܲܒܸ݁ܠ ܫܘܼܒ̣ܚܵܐ ܡ̣ܢ ܚܲܠܵܫܵܐ܀ ܕܝܼܠܵܟ̣ ܗ̄ܘ̣ ܡܵܪܝ ܦܘܼܡܵܐ ܘܡܸܠܬܼܵܐ ܐܵܦ ܠܸܫܵܢܵܐ:\nܗܲܒ̣ ܠܹܗ ܠܦܘܼܡܵܐ ܕܟܲܕܼ ܠܵܐ ܫܵܘܹ̇ܐ ܢܙܝܼܥ ܬܸܫܒ݁ܘܿܚܬܵܟ̣܀ ܕܝܼܠܵܟ̣ ܐܝܼܬܼܵܘܗܝ ܗܵܘܢܵܐ ܘܡܲܕܥܵܐ ܐܵܦ ܪܸܥܝܵܢܵܐ:\nܗܲܒ̣ ܠܹܗ ܠܗܵܘܢܵܐ ܕܟܲܕܼ ܚܵܐܲܪ ܒܵܟ̣ ܢܸܬܼܢܸܐ ܫܲܪܒܵܟ̣܀ ܕܝܼܠܵܟ̣ ܐܸܢܘܿܢ ܙܵܘ̈ܥܹܝܗ̇ ܕܢܲܦ̮ܫܵܐ ܐܵܦ ܚܘܼܫܵܒܹ̈ܝܗ̇:\nܗܲܒ̣ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܕܬܸܚܙܸܐ ܫܘܼܦܪܵܟ̣ ܘܲܬܼܡܲܠܸܠ ܠܵܟ̣܀ ܗܲܒ̣ ܠܝܼ ܡܸܠܬܼܵܟ̣ ܡܸܠܬܼܵܐ ܕܐܸܬ݀ܵܐ ܕܢܸܗܘܸܐ ܒܸܣܪܵܐ:\nܐܹܡܲܠܸܠ ܒܵܗ̇ ܥܲܠ ܡܹܐܬܼܝܼܬܼܵܟ̣ ܡܲܠܝܲܬܼ ܬܲܗܪܵܐ܀ ܠܘܵܬܲܢ ܐܸܬܲܝܬ݁ ܒܐܲܒ̣ܘܼܟ̣ ܩ̣ܵܘܝܼܬ݁ ܠܥܸܠ ܐܲܢ̄ܬ݁ ܘܲܠܬܲܚܬ݁:\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܡܲܠ̈ܝܵܢ ܡܸܢܵܟ̣ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܡܠܝܼ ܦܘܼܡܝ ܫܘܼܒ̣ܚܵܐ ܐܲܝܟ̣ ܕܐܲܡܝܼܪ ܠܵܟ̣ ܕܲܦܬܲܚ ܘܐܸܡܠܹܝܘܗܝ:\nܦܬܲܚܲܝܗܝ ܘܲܡܠܝܼܘܗܝ ܐܵܦ ܐܸܠܵܐ ܦܬܼܝܼܚ ܕܲܚܒܸܢܵܢܵܐ ܗ̄ܘ̣܀ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܦܵܬܲܚ ܦܘܼ̈ܡܹܐ ܣܟ̣ܝܼܪܹ̈ܐ ܠܲܡܡܲܠܵܠܘܼ:\nܡܲܢ ܓܹܝܪ ܡܸܫܟܲܚ ܢܸܦ̮ܬܲܚ ܦܘܼܡܹܗ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ܀","english":"On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven — Jacob of Serugh\n\nA Memrā. On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven, Let Thy Name Be Sanctified.\n\nO Son of God, from whom all speakers grow rich, grant me the word that I may speak concerning Thy mysteries. O Lord of the sign of the one who became a brother to the servants of the Paraclete, my petition is to sing to Thee a pure praise with a high voice. Thine are the discourses, words, and hymns; from Thine own, my Lord, accept praise from the frail one. Thine, my Lord, is the mouth, the word, and also the tongue; grant to the mouth, which is not worthy, that it may be moved for Thy glorification. Thine are the intellect, the mind, and also the thought; grant to the intellect that, when it looks upon Thee, it may be amazed at Thy mystery. Thine are the senses of the soul and also its thoughts; grant to the soul that it may see Thy beauty and speak to Thee. Grant me Thy word, the word of the sign of the one who became flesh, that I may speak with it concerning Thy coming which filled the world. Thou came to us with Thy Father, Thou stood above and below; heaven and earth are filled with Thee, O Son of God. Fill my mouth with praise, as it is said to Thee, that I may open and fill it; open them and fill them, but the opening is of the mystery of the incarnation. Thou art the one who opens closed mouths for speech; for who can open his mouth without Thee?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ","severity":"info","text":"The heading ܡܐܡܪܐ (memrā) marks this as a verse homily, a standard genre for Jacob of Serugh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܲܩܠܝܛܐ","severity":"info","text":"The phrase ܕܲܦܪܲܩܠܝܛܐ (of the Paraclete) refers to the Holy Spirit, a common Syriac term for the Comforter, echoing John 14:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܘܐܸܬܼܩܲܕܲܫ ܫܡܵܟ̣","severity":"info","text":"The opening lines quote the Lord's Prayer (Matthew 6:9–13, Peshitta), establishing the work's subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The invocation 'O Son of God' reflects Jacob's Christological focus, typical of his memrē on liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܚܒܸܢܵܢܵܐ","severity":"info","text":"The phrase 'mystery of the incarnation' (ܕܲܚܒܸܢܵܢܵܐ) parallels Jacob's frequent emphasis on the incarnation as a central mystery in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܕܝܼܠܵܟ̣","severity":"caution","text":"The phrase 'from Thine own' (ܡ̣ܢ ܕܝܼܠܵܟ̣) is ambiguous: it may refer to Christ's own gifts or to the divine nature; the translation opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from Thine own' (ܡ̣ܢ ܕܝܼܠܵܟ̣) could be read as 'from what is Thine' (i.e., Christ's own resources) or as a reference to the divine essence; the translation takes the former.","The identity of 'the one who became a brother to the servants of the Paraclete' is unclear; it may refer to Christ or to a saint, but the translation treats it as Christ."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܒܲܙܒܲܢ ܡܲܠܠܲܬ݀ ܐܵܦ ܐܲܬܵܢܵܐ ܕܢܸܕܲܥ ܟܠܢܵܫ:\nܕܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܵܟ̣ ܕܐܵܦ ܠܲܒ̣ܥܝܼܪܵܐ ܡܸܠܬܼܵܐ ܬܸܬܸܠ܀ ܦܬܲܚ ܠܝܼ ܐܲܢ̄ܬ݁ ܦܘܼܡܝ ܕܐܸܢܵܐ ܣܟܲܪܬܹܗ ܒܥܵܘܼܠܵܐ ܕܐܝܼ̈ܕܲܝ:\nܕܠܵܟ̣ ܫܲܦܝܼܪ̈ܵܢ ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܕܬܸܣܥܘܿܪ ܐܸܢܹܝܢ܀ ܦܬܲܚܲܝܗܝ ܘܲܡܠܝܼܘܗܝ ܕܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܦܵܬܲܚ ܟܠ ܕܐܲܚܝܼܕܼܝܼܢ:\nܦܘܼ̈ܡܹܐ ܣܟ̣ܝܼܪܹ̈ܐ ܒܵܟ̣ ܡܸܬܼܦܲܬܼܚܝܼܢ ܠܲܡܫܲܒܵܚܘܼ܀ ܡܲܢ̣ܘܼ ܦܬܲܚ ܡܵܪܝ ܬܲܪܥܵܐ ܒܟܹܐܦܵܐ: ܒܓ̣ܵܘ ܐܲܫܝܼܡܘܿܢ:\nܘܲܢܦܲܩ̣ܘ ܡܸܢܵܗ̇ ܢܲܗܪ̈ܵܘܵܬܼܵܐ ܠܥܲܡܵܐ ܪܲܒܵܐ܀ ܡܲܢ̣ܢܘܼ ܦܲܬܼܚܹܗ ܠܓܲܪܡܵܐ ܚܲܪܒܵܐ ܕܲܠܒܲܟ̣ ܫܸܡܫܘܿܢ:\nܘܐܲܦܸܩ̣ ܡܸܢܹܗ ܫܸܩܝܵܐ ܚܲܕܼܬܼܵܐ ܠܗܵܘ̇ ܕܲܨܗܸܐ ܗ̄ܘ̣ܵܐ܀ ܡܲܢ̣ܘܼ ܦܬܲܚ̣ ܗ̄ܘ̣ܵܐ ܩܘܼܠܬܼܵܐ ܘܩܲܪܢܵܐ ܒܹܝܬܼ ܐܲܪܡܲܠܬܵܐ:\nܘܝܲܗ̄ܒ̣ ܗ̄ܘܲܝ̈ ܣܲܒ̣ܥܵܐ ܒܲܙܒܲܢ ܟܲܦܢܵܐ ܒܬܲܗܪܵܐ ܪܲܒܵܐ܀ ܒܵܟ̣ ܐܸܬܼܦܲܬܲܚܘ ܟܠܗܘܿܢ ܬܲܪ̈ܥܹܐ ܕܐܲܚܝܼܕܼܝܼܢ ܗ̄ܘ̣ܵܘ:\nܥܲܝ̈ܢܹܐ ܕܣܲܡܝܵܐ ܘܐܸܕܼܢܹ̈ܐ ܕܕܼܘܼܓܵܐ ܘܦܘܼܡܵܐ ܕܦܹܐܩܵܐ܀ ܣܲܡܝܵܐ ܕܢܸܚܙܸܐ ܕܘܸܓܵܐ ܕܢܸܫܡܲܥ ܦܹܐܩܵܐ ܢܡܲܠܸܠ:\nܡܵܕܹܝܢ ܐܵܦ ܠܝܼ ܦܬܲܚ ܠܝܼ ܣܸܦܘܵܬܼ̈ܝ ܠܲܡܡܲܠܵܠܘܼ܀ ܦܬܲܚ ܐܵܦ ܠܐܸܕܼܢܵܐ ܕܬܸܫܡܲܥ ܫܲܪܒܵܟ̣ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܕܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܩܠܝܼܕܼܵܐ ܘܒ̣ܵܟ̣ ܡܸܬܼܦܲܬ̈ܚܵܢ ܟܠ ܒܼܪ̈ܝܵܬܼܵܐ܀ ܬܸܚܙܹܝܟ̣ ܢܲܦ̮ܫܵܐ ܕܐܸܢ ܚܵܙ̇ܝܵܐ ܠܵܟ̣ ܢܵܗ̇ܪܵܐ ܡܸܢܵܟ̣:\nܘܲܡܡܲܠܠܵܐ ܠܵܟ̣ ܢܲܗܝܼܪܵܐܝܼܬܼ ܒܵܟ̣ ܢܲܗܝܼܪܵܐ܀ ܡܲܚܫܸܟ̣ ܥܵܠܡܵܐ ܠܟ̣ܠ ܡܲܢ ܕܐܲܣܪܹܗ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ:\nܘܢܵܗܲܪ ܡܸܢܵܟ̣ ܐܸܢ ܚܵܐܲܪ ܒܵܟ̣ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ܀ ܒܥܲܝܢܵܐ ܕܐ̄ܢܵܫܵܐ ܠܲܝܬ݁ ܒܵܗ̇ ܢܘܼܗܪܵܐ ܕܡܸܢܹܗ ܬܼܢܗܲܪ:\nܐܸܢܕܹܝܢ ܫܲܦܝܵܐ ܡܩܲܒ݁ܠܵܢܝܼܬܼܵܐ ܕܢܘܼܗܪܵܐ ܐܝܼܬܹܝܗ̇܀","english":"In every time, the Word is easy for you to give even to the simple one. Open for me now my mouth, whose door sin has locked, that your beautiful beauties may accomplish my mouth. Open them and fill them, for you are the one who opens all that is closed. Locked mouths are opened through you for praise. How did the Lord open the door in the rock? Within the mountain, and from it springs flowed out for the great people. How did he open the dry bone of your heart, O Shimeon? And from it he brought forth a new drink for the one who was thirsty. How did he open the womb and the belly of the widow? And he gave satiety in the time of famine through the great river. Through you all the doors that were locked were opened: the eyes of the blind, the ears of the deaf, and the mouth of the mute. The blind who saw, the deaf who heard, the mute who spoke: so also for me, open my lips for speech. Open also the ear to hear your glorious story, that you are the key, and through you all creatures are opened. The soul sees you if it sees the light from you, and speaks to you clearly, through you clearly. The world darkens for everyone who binds it with cares, but light shines from you if one looks at you lovingly. In the eye of the flesh there is no light by which it might shine; rather, it is a pure receiver of light, that is its nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܠܲܬ","severity":"info","text":"The Syriac term ܡܲܠܠܲܬ (mallalṯā) is a feminine noun meaning 'word' or 'speech', but here it likely refers to the divine Logos, a common Christological usage in Jacob of Serugh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܬܲܚ ܠܝܼ ܐܲܢ̄ܬ݁ ܦܘܼܡܝ","severity":"info","text":"The request 'Open for me my mouth' echoes Psalm 51:17 (LXX 50:17) 'Open my mouth' and is a common topos in Syriac liturgical poetry for invoking divine inspiration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܫܘܿܢ","severity":"info","text":"The address 'O Shimeon' (ܫܸܡܫܘܿܢ) is a direct apostrophe to a specific individual, likely a disciple or a figure in the audience, a characteristic feature of Jacob's memrē.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܦܬܲܚ ܡܵܪܝ ܬܲܪܥܵܐ ܒܟܹܐܦܵܐ","severity":"info","text":"The image of opening a door in a rock to release springs parallels Moses striking the rock at Horeb (Exodus 17:6) and is a typological figure for Christ as the source of living water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܙܒܲܢ ܡܲܠܠܲܬ","severity":"info","text":"The passage is structured as a series of rhetorical questions ('How did the Lord open...?') followed by a direct address to the audience, building a cumulative argument for Christ as the universal key.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shimeon' is not specified; it may be a generic addressee or a specific figure known to Jacob's audience.","The phrase 'beautiful beauties' (ܫܲܦܝܼܪ̈ܵܢ ܫܲܦܝܼܪ̈ܵܬܼܵܐ) is a superlative construction whose exact referent (divine attributes or liturgical praises) is ambiguous."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܵܘ ܡ̣ܢ ܫܸܡܫܵܐ ܐܵܘ ܡ̣ܢ ܢܘܼܪܵܐ:ܡܩܲܒ݁ܠܵܐ ܢܘܼܗܪܵܐ: ܘܡ̣ܢ:\nܕܩܲܒܸܠܬܹܗ ܗܘ݀ܵܐ ܠܹܗ ܕܝܼܠܵܗ̇ ܐܵܦ ܗܝ݀ ܕܝܼܠܹܗ܀ ܗܵܟܲܢ ܗ̄ܝܼ ܡܵܪܝ ܗܝ݀ ܢܲܦ̮ܫܵܐ ܡܵܐ ܕܲܚܙܵܬܼܵܟ̣:\nܡܩܲܒ݁ܠܵܐ ܡܸܢܵܟ̣ ܡܸܠܬܼܵܐ ܘܢܵܦ̇ܩܵܐ ܡܡܲܠܠܵܐ ܫܲܪܒܵܟ̣܀ ܠܵܐ ܢܲܗܝܼܪܵܐ ܘܡܵܐ ܕܚܵܪܲܬ݀ ܒܵܟ̣ ܢܵܗ̇ܪܵܐ ܡܸܢܵܟ̣:\nܘܒ̣ܵܟ̣ ܚܵܙ̇ܝܵܐ ܠܵܟ̣ ܘܲܡܡܲܠܠܵܐ ܥܠܲܝܟ ܥܲܬ݁ܝܼܪܵܐܝܼܬܼ܀ ܐܵܦܠܵܐ ܥܲܝܢܵܐ ܚܵܙ̇ܝܵܐ ܠܫܸܡܫܵܐ ܐܸܠܵܐ ܐܸܢ ܒܹܗ:\nܗܘ݀ ܝܵܗܹ̇ܒ̣ ܠܵܗ̇ ܢܘܼܪܵܐ ܕܬܸܚܙܹܝܘܗܝ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ܀ ܗܘ݀ ܚܵܐܲܪ ܒܵܗ̇ ܐܵܦ ܡܲܠܒܸܫ ܠܵܗ̇ ܙܝܼܘܵܐ ܡܸܢܹܗ:\nܘܲܒ̣ܗܵܘ̇ ܙܝܼܘܵܐ ܢܵܗ̇ܪܵܐ ܕܬܸܚܙܸܐ ܠܟ̣ܠ ܒܸܪ̈ܝܵܬܼܵܐ܀ ܚܘܼܪ ܒܵܗ̇ ܒܢܲܦ̮ܫܵܐ ܐܲܝܟ̣ ܕܐܵܦ ܫܸܡܫܵܐ ܒܥܲܝܢܵܐ ܚܵܐܲܪ:\nܘܡܸܢܵܟ̣ ܬܸܠܒܲܫ ܢܘܼܗܪܵܐ ܬܡܲܠܸܠ ܥܲܠ ܓܸܠܝܵܢܵܟ̣܀ ܬܵܐ ܙܸܠ ܗܵܘܢܵܐ ܚܙܝܼܘܗܝ ܠܲܡܫܝܼܚܵܐ ܟܲܕܼ ܩܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ:\nܒܲܝܢܵܬܼ ܟܸܢܫܹ̈ܐ: ܘܕܼܵܡܹ̇ܐ ܠܓ̣ܝܼܚܘܿܢ ܕܲܡܠܸܐ ܪ̈ܲܚܡܹܐ܀ ܪܵܕܹܐ: ܘܡ̇ܫܦܲܥ ܟܠ ܚܘܼܠܡܵܢ̈ܝܼܢ ܠܲܡ̈ܡܲܚܲܝܵܐ:\nܘܛܲܚ̣ܦܵܐ ܒܹܗ ܐܲܪܥܵܐ ܕܲܝܗܘܼܕܼ ܘܲܒ̣ܥܘܼܕܼܪ̈ܵܢܵܘܗܝ܀ ܓܵܐܲܚ ܡܸܢܹܗ ܚܢܵܢܵܐ ܪܲܒܵܐ ܐܲܝܟ̣ ܡܵܡܘܿܠܵܐ:\nܘܲܠܟ̣ܘܼܪ̈ܗܵܢܹܐ ܘܟܹܐܒܹ̈ܐ ܓܵܪܹܦ ܠܲܡܛܲܠܵܩܘܼ܀ ܚ̣ܙܵܘ ܒܹܗ ܣܡܲܝ̈ܵܐ ܫܡܲܥ̣ܘ ܒܹܗ ܕܘܼ̈ܓܹܐ ܚ̣ܝܵܘ ܒܹܗ ܡܝܼ̈ܬܹܐ:\nܘܢܸܗܪܲܬ݀ ܡܸܢܹܗ ܟ̱ܠܵܗ̇ ܐܲܪܥܵܐ ܕܚܸܫܘܿܟ̣ܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܟܠ ܕܲܦܓܲܥ̣ ܒܹܗ ܫܩܲܠ̣ ܚܘܼ̈ܠܡܵܢܹܐ ܘܟܸܢ ܥܵܒܲܪ ܗ̄ܘ̣ܵܐ:\nܘܲܠܟ̣ܠ ܕܐܸܬ݀ܵܐ ܝܲܗ̄ܒ̣ ܥܘܼܕܼܪ̈ܵܢܹܐ: ܘܟܸܢ ܐܵܙܹ̇ܠ: ܗ̄ܘ̣ܵܐ܀ ܩܵܡ̣ܘ ܒܹܗ ܢܵܦ̈ܠܹܐ ܜܢ̣ܵܘ ܒܹܗ ܛܪ̈ܝܼܕܹܐ ܣܒܲܥ̣ܘ ܒܹܗ ܟܲܦܢܹ̈ܐ:\nܕܥܲܠ ܗܵܝ̇ ܐܸܬ݀ܵܐ ܕܲܡܣܲܚ̈ܦܵܬܹܗ ܕܥܵܠܡܵܐ ܢܲܩܝܼܡ܀","english":"or from the sun or from the fire: the receiver of light, and from\nthat which I received, this is its own, and that is his own. Thus it is, my Lord, the soul when it sees you:\nit receives from you the Word and goes forth speaking your order. It is not illuminated, and when it looks upon you, light shines from you;\nand in you it sees you and speaks about you richly. Nor does the eye see the sun except through it;\nit gives it the light that it may see it lovingly; it looks upon it and also clothes it with radiance from itself;\nand by that radiance it shines so that it may see all creatures. Look upon the soul as the sun looks upon the eye;\nand from you it will put on light and speak of your revelation. Come, go, behold the Messiah when he was standing\namong the sick, and he was like the ocean full of mercies; he runs and pours out all healings upon the afflicted;\nand the land of Judea was pressed by him and by his helps; laughter from him, a great joy like a baptism;\nand he draws diseases and pains to destroy them. The blind saw in him, the deaf heard in him, the dead lived in him;\nand the whole land of darkness shone from him. Everyone who met him took healings and passed on;\nand to everyone who came he gave helps, and then went on. The fallen stood in him, the outcasts were cleansed in him, the hungry were satisfied in him;\nfor upon that coming of his, the ends of the world are established.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܘܼܗܪܵܐ","severity":"info","text":"The Syriac term ܢܘܼܗܪܵܐ (zuhārā) means 'light' or 'radiance', often used in mystical contexts for divine illumination. Here it parallels the sun and fire as sources of light received by the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܵܐ","severity":"info","text":"The description of the Messiah standing among the sick, healing and giving sight to the blind, hearing to the deaf, and life to the dead echoes Gospel healing narratives, particularly Matthew 11:5 and Mark 3:10, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܡܘܿܠܵܐ","severity":"info","text":"The term ܡܵܡܘܿܠܵܐ (māmōlā) means 'baptism' in Syriac, referring to the liturgical rite. Here it is used metaphorically: the Messiah's joy is like a baptism, suggesting a cleansing or renewing effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܲܦ̮ܫܵܐ","severity":"info","text":"The soul is compared to the eye receiving light from the sun, a common analogy in Syriac mystical literature (e.g., Pseudo-Macarius). This illustrates the soul's passive reception of divine illumination from Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a prayer for divine illumination to a narrative description of Christ's healing ministry, marked by the imperative 'Come, go, behold the Messiah' (ܬܵܐ ܙܸܠ ܗܵܘܢܵܐ ܚܙܝܼܘܗܝ ܠܲܡܫܝܼܚܵܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The image of Christ as an ocean of mercies pouring out healings is reminiscent of later Syriac liturgical poetry, such as that of Ephrem, where Christ's compassion is depicted as a boundless sea.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings due to manuscript corruption, e.g., ܐܵܘ ܡ̣ܢ ܫܸܡܫܵܐ ܐܵܘ ܡ̣ܢ ܢܘܼܪܵܐ may be emended to 'or from the sun or from the fire' as in the draft, but the exact referent of ܢܘܼܪܵܐ (fire) is unclear; it could be a metaphor for divine presence.","The phrase ܕܝܼܠܵܗ̇ ܐܵܦ ܗܝ݀ ܕܝܼܠܹܗ ('its own, and that is his own') is ambiguous: it may refer to the soul and Christ, or to the light and its source."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܗܲܠܸܟ̣ ܒܐܲܪܥܵܐ ܕܢܸܥܩܘܿܪ ܟܘܼ̈ܒܹܐ ܡ̣ܢ ܦܸܢ̈ܝܵܬܼܵܐ:\nܘܢܸܙܪܘܿܥ ܫܲܝܢܵܐ ܒܐܲܬܼܪܵܐ ܕܲܚܪܸܒ̣ ܡ̣ܢ ܚܲܪܡܵܢܵܐ܀ ܓܒ̣ܵܐ ܠܹܗ ܫܠܝܼ̈ܚܹܐ ܕܲܢܫܲܕܲܪ ܗ̄ܘ̣ܵܐ ܠܐܲܬܼܪ̈ܵܘܵܬܼܵܐ:\nܕܲܒ̣ܗܘܿܢ ܢܲܝܬܸܐ ܒܪܝܼܬܼܵܐ ܟ̱ܠܵܗ̇ ܨܹܝܕܼ ܝܵܠܘܿܕܹܗ܀ ܫܸܡܫܵܐ ܡܫܝܼܚܵܐ ܫܩܲܠ̣ ܠܹܗ ܫܵܥܹ̈ܐ ܬܲܪܬܹܝܢ ܘܲܥܣܲܪ:\nܢܸܟ̣ܢܘܿܫ ܢܸܥܒܸ݁ܕܼ ܚܲܕܼ ܐܝܼܡܵܡܵܐ ܕܢܘܼܗܪܵܐ ܪܲܒܵܐ܀ ܬܪܸܥܣܲܪ ܕܲܪ̈ܓ̣ܝܼܢ ܕܲܒ̣ܗܘܿܢ ܣܵܠܹ̇ܩ ܫܸܡܫܵܐ ܘܢܵܚܹ̇ܬܼ:\nܘܦܵܪܹܣ ܕܸܢܚܹܗ ܥܲܠ ܐܲܪ̈ܥܵܬܼܵܐ ܚܸܫ̈ܘܿܟ̣ܵܬܼܵܐ܀ ܬܪܸܥܣܲܪ ܨܸܡܚ̈ܝܼܢ ܡ̣ܢ ܐܸܣܦܹܝܪܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܢܦܲܩ̣ܘ ܐܲܝܟ̣ ܒܲܪ̈ܩܹܐ ܒܵܬܲܪ ܠܸܠܝܵܐ ܕܚܲܦܝܼ ܠܐܲܪܥܵܐ܀ ܫܩܲܠ̣ ܡ̣ܢ ܥܵܠܡܵܐ ܬܪܸܥܣܲܪ ܓܲܒ̣ܪ̈ܝܼܢ ܕܲܫ̈ܡܵܗܵܬܼܵܐ:\nܫܦܲܝ̈ܵܐ ܦܫܝܼ̈ܛܹܐ ܐܵܦ ܬܲܡܝܼ̈ܡܹܐ ܘܲܕܼܠܵܐ ܒܝܼܫܘܼ܀ ܓܒ̣ܵܐ ܨܲܝܵܕܹ̈ܐ ܕܠܵܐ ܥܲܬ݁ܝܼܪܹ̈ܐ ܘܠܵܐ ܚܲܟ݁ܝܼܡܹ̈ܐ:\nܠܵܐ ܓܹܝܪ ܒܵܥ̇ܝܵܐ ܐܘܼܪܚܹܗ ܕܲܒ̣ܪܵܐ ܚܲܟ݁ܝܼܡܘܼܬܼܵܐ܀ ܕܲܢܩܲܦܲܚ ܗ̄ܘ̣ܵܐ ܠܥܘܼܬܼܪܹܗ ܕܥܵܠܡܵܐ ܘܲܠܚܸܟ̣̈ܡܵܬܹܗ:\nܓܒ̣ܵܐ ܗܸܕܼܝܘܿܛܹ̈ܐ ܕܢܲܦܩܘܼܢ ܠܐܲܪܥܵܐ ܟܵܪܘܿܙܘܼܬܹܗ܀ ܪܵܚܡ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ̇ ܘܐܲܚܝܼܕܼܝܼܢ ܒܹܗ ܘܢܲܩܝܼܦܝܼܢ ܠܹܗ:\nܢܲܗܝܼܪܝܼܢ ܒܹܗ ܘܲܚܠܝܼܛܝܼܢ ܒܹܗ ܘܥܲܬ݁ܝܼܪܝܼܢ ܒܹܗ܀ ܫܒܲܩ̣ܘ ܗ̄ܘ̣ܵܘ ܥܵܠܡܵܐ ܘܐܸܬ݀ܵܘ ܒܵܬܼܪܹܗ ܡܸܛܠ ܚܘܼܒܹܗ:\nܣܢ̣ܵܘ ܩܸܢܝܵܢܹ̈ܐ ܕܠܹܗ ܢܸܩܢܘܿܢ ܗ̄ܘ̣ܵܘ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ܀ ܐܲܪܦܝܼܘ ܓܸܢܣܵܐ ܒܢܲܝ̈ܵܐ ܘܐܲܚܹ̈ܐ ܐܵܦ ܐܲܒ̣ܵܗܹ̈ܐ:\nܥܘܼܡܪܵܐ ܘܛܘܿܗܡܵܐ ܘܐܸܙܲܠ̣ܘ ܥܲܡܹܗ ܐܲܝܟ̣ ܨܸܒ̣ܝܵܢܹܗ܀ ܫܡܲܥ̣ܘ ܗ̄ܘ̣ܵܘ ܡܸܠܬܹܗ ܟܠ ܡܘܿܢ: ܕܐܸܡܲܪ ܐܲܝܟܲܢ ܕܐܸܡܲܪ:\nܕܐܸܠܵܐ ܐܸܢ ܒܹܗ ܠܵܐ ܚܵܐܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܲܡܗܲܠܵܟ̣ܘܼ܀","english":"Walk in the land of the roots of the stars from the fruits, and sow the shoot in the place that was laid waste by the curse. He chose the apostles whom he would send to the regions, through whom the whole creation would come to its begetter. The sun, the Messiah, took the twelve hours, and compressed and made one great day of light. Twelve steps by which the sun ascends and descends, and spreads its light over the dark lands. Twelve shoots from the sphere of righteousness, which burst forth like lightning after the night that covers the land. He took from the world twelve men of names, simple, pure, and perfect, without evil. He chose fishermen, not rich nor wise, for his way does not require the wisdom of the wise, which would have despised the world's wealth and its wisdoms. He chose simple ones who would go out to the land with his proclamation. They loved it, held fast to it, clung to it, were illumined by it, were consumed by it, and were enriched by it. They left the world and went after him because of his love. They took up his crosses and stood by him lovingly. They abandoned family, tribe, brothers, and even fathers, home, and lineage, and went with him according to his will. They heard his word every moment, as he said, that without him they would not live to walk.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܲܠܸܟ̣ ܒܐܲܪܥܵܐ ܕܢܸܥܩܘܿܪ ܟܘܼ̈ܒܹܐ ܡ̣ܢ ܦܸܢ̈ܝܵܬܼܵܐ","severity":"info","text":"The opening metaphor of walking in a land of star-roots from fruits is obscure; it likely introduces the apostolic mission as a cosmic cultivation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܡܫܵܐ ܡܫܝܼܚܵܐ","severity":"info","text":"The phrase 'the sun, the Messiah' identifies Christ as the sun, a common Syriac typology (cf. Malphono d-Malponutho).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܸܥܣܲܪ","severity":"info","text":"The number twelve recurs: hours, steps, shoots, and apostles, structuring the passage as a series of analogies between cosmic and apostolic order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܒ̣ܵܐ ܨܲܝܵܕܹ̈ܐ","severity":"info","text":"The choice of fishermen echoes the Gospel call of the apostles (Matthew 4:18–22; Mark 1:16–20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܢܩܲܦܲܚ ܗ̄ܘ̣ܵܐ ܠܥܘܼܬܼܪܹܗ ܕܥܵܠܡܵܐ","severity":"info","text":"The rejection of worldly wealth and wisdom reflects the ascetic ideal of Syriac monasticism, common in Jacob's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܢ̣ܵܘ ܩܸܢܝܵܢܹ̈ܐ","severity":"info","text":"The apostles taking up crosses anticipates later hagiographic and liturgical emphasis on apostolic martyrdom in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'land of the roots of the stars from the fruits' is syntactically ambiguous; it may refer to a spiritual or cosmic geography.","The phrase 'compressed and made one great day of light' could be read as a reference to the resurrection or to the eschatological day."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܕܠܵܐ ܢܸܩܢܘܿܢ ܗ̄ܘ̣ܵܘ ܕܲܗܒ̣ܵܐ ܘܣܹܐܡܵܐ ܐܲܠܸܦ̣ ܐܸܢܘܿܢ:\nܘܲܠܦܘܼܩܕܵܢܹܗ ܐܲܝܟ̣ ܩܸܢܝܵܢܵܐ ܪܲܒܵܐ ܚܲܛ̣ܦܘܼܗܝ܀ ܕܠܵܐ ܢܹܐܨܦܘܼܢ ܡܵܢܵܐ ܢܡܲܠܠܘܼܢ ܐܸܠܸܦ̣ ܐܸܢܘܿܢ:\nܘܠܵܐ ܒܵܥܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܲܡܡܲܠܵܠܘܼ ܐܸܠܵܐ ܐܸܢ ܒܹܗ܀ ܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܐܲܠܸܦ ܠܲܢ ܡܵܪܝ ܠܲܡܨܲܠܵܝܘܼ:\nܕܐܵܦܠܵܐ ܨܠܘܿܬܼܵܐ ܢܡܲܠܠܘܼܢ ܡܸܡܬܼܘܿܡ ܡ̣ܢ ܒܸܠܥܵܕܼܵܘܗܝ܀ ܡܲܚܬܼܝܼܢ ܗ̄ܘ̣ܵܐ ܐܵܦ ܡ̣ܢ ܡܸܠܬܼܵܐ ܕܐܝܼܬܼ ܠܲܟ̣ܝܵܢܵܐ:\nܘܐܸܠܵܐ ܐܸܢ ܠܹܗ ܕܝܼܠܹܗ ܒܲܠܚܘܿܕܼ ܠܵܐ ܚܲܝܝܼܢ ܗ̄ܘ̣ܵܘ܀ ܕܠܵܐ ܢܹܐܨܦܘܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܡܲܠܵܠܘܼ ܩܕܼܵܡ ܕܲܝܵܢܹ̈ܐ:\nܦܲܩܸܕܼ ܐܸܢܘܿܢ ܘܐܵܘܣܸܦ̣ܘ ܗܸܢܘܿܢ ܥܲܠ ܦܘܼܩܕܵܢܹܗ܀ ܕܠܵܐ ܢܡܲܠܠܘܼܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܩܕܼܵܡ ܐܲܒ̣ܘܼܗܝ ܐܵܦܠܵܐ ܩܕܼܵܡܵܘܗܝ:\nܒܲܨ̈ܠܵܘܵܬܼܵܐ ܡ̣ܢ ܒܸܠܥܵܕܼܵܘܗܝ ܐܸܬ݁ܛܲܝܲܒ̣ܘ ܗ̄ܘ̣ܵܘ܀ ܐܲܠܸܦ ܠܲܢ ܡܵܪܝ ܠܲܡܨܲܠܵܝܘܼ ܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ:\nܕܐܵܦܠܵܐ ܨܠܘܼܬܼܵܐ ܢܙܝܼܥ ܨܹܝܕܼ ܐܲܒ̣ܘܼܟ̣ ܐܸܠܵܐ ܡܸܢܵܟ̣܀ ܫܐܸܠ̣ܘ ܬܲܠܡܝܼ̈ܕܹܐ ܢܲܠܸܦ ܐܸܢܘܿܢ ܠܲܡܨܲܠܵܝܘܼ:\nܘܢܸܗܪܲܬ݀ ܫܸܦܪܲܬ݀ ܫܸܐܠܲܬܼ ܚܘܼܒܵܐ ܠܒܲܪ ܐܲܠܵܗܵܐ܀ ܘܫܲܪܝܼ ܢܲܠܸܦ ܣܵܦ̇ܪܵܐ ܪܲܒܵܐ: ܠܲܒ̣̈ܢܲܝ ܐ̄ܪܵܙܹܗ:\nܕܐܲܝܟܲܢ ܙܵܕܹܩ ܠܲܡܨܲܠܵܝܘܼ ܡܵܐ ܕܲܡܨܲܠܹܝܢ܀ ܕܠܵܐ ܢܸܬܼܡܲܠ̈ܠܵܢ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ ܒܲܨ̈ܠܵܘܵܬܼܵܐ:\nܗܵܠܹܝܢ ܕܐܵܠ̈ܨܵܢ ܣܵܡ̣ ܒܲܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܐܸܢܘܿܢ܀ ܩܲܕܼܡܵܝܑܼܬܼ ܓܹܝܪ ܦܲܩܸܕܼ ܐܸܢܘܿܢ ܕܡܵܐ ܕܲܡܨܲܠܹܝܢ:\nܠܵܐ ܢܸܬܼܡܲܠ̈ܠܵܢ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ ܡ̣ܢ ܨܹܐܕܲܝܗܘܿܢ܀ ܕܠܵܐ ܢܵܘܪܟ̣ܘܿܢ ܗ̄ܘ̣ܵܘ ܨܠܘܿܬܼܵܐ ܐܲܠܸܦ̣ ܒܲܙܗܝܼܪܘܼܬܼܵܐ:\nܕܠܵܐ ܡ̣ܢ ܡܸܠܹ̈ܐ ܐܲܪ̈ܝܼܟ̣ܵܬܼܵܐ ܨܠܘܿܬܼܵܐ ܬܸܦ̮ܟܲܗ܀","english":"without gold or silver he taught them. And to his command, like a great torrent, they seized. Without concern for what they would say, he taught them. And they did not desire to speak except with him. They said to him, \"Teach us, my Lord, to pray, that even prayer they would not speak at all except through him.\" He would also silence even the word that is for the sake of the living, and except for him alone they would not live. Without concern they would speak before the judges. He commanded them, and they added to his command. Without speaking they would not before his father nor before him. Through prayers, only through him they were made good. \"Teach us, my Lord, to pray,\" they said to him, \"that even prayer does not move toward your father except from you.\" The disciples asked, \"Teach us to pray,\" and the splendor, beauty, and petition of love for the Son of God. And the great teacher began to teach the mysteries of his disciples: how it is fitting to pray when one prays. \"Do not speak many words in prayers, these that compel; set in the prayer that he taught them.\" For first he commanded that when you pray, do not speak many words from your side. That they would not lengthen the prayer, he taught with caution, lest from long words the prayer become weary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܘܿܬܼܵܐ","severity":"info","text":"The Syriac noun ܨܠܘܿܬܼܵܐ (ṣlōṯā) means 'prayer' and is the key term around which the passage revolves. Its repeated use underscores the disciples' request for instruction in prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܠܸܦ̣ ܐܸܢܘܿܢ","severity":"info","text":"The phrase ܐܲܠܸܦ̣ ܐܸܢܘܿܢ (allep enwōn) means 'he taught them' and is a refrain that structures the narrative, emphasizing the teacher's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between the disciples' repeated request 'Teach us, my Lord, to pray' and the teacher's commands, creating a dialogic pattern that highlights the transmission of prayer practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'judges' (ܕܲܝܵܢܹ̈ܐ) may allude to early Christian contexts of persecution or trial, where disciples were expected to maintain prayer discipline even under duress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'without gold or silver he taught them' but the Syriac ܕܠܵܐ ܢܸܩܢܘܿܢ ܗ̄ܘ̣ܵܘ ܕܲܗܒ̣ܵܐ ܘܣܹܐܡܵܐ is ambiguous: it could mean he taught without material reward or that the disciples were without gold/silver. The reading taken follows the former.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'even prayer does not move toward your father except from you' is syntactically dense in Syriac; the English draft smooths it, but the original may imply that prayer originates solely from the disciple, not from the Father.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without gold or silver' could refer to the teacher's lack of material wealth or the disciples' lack of payment; the reading taken is that the teacher taught without material reward.","The clause 'even prayer does not move toward your father except from you' is ambiguous: it may mean prayer must come from the disciple alone, or that the Father does not initiate prayer."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܗܵܢܵܐ ܡܹܐܡܪܵܐ ܕܡܲܦܲܩ ܠܝܼ ܒܹܗ ܠܲܡܡܲܠܵܠܘܼ:\nܨܠܘܿܬܼܵܐ ܦܐܝܼܬܼܵܐ ܕܬܲܠܸܦ̣ ܡܵܪܲܢ ܡܸܬ݁ܕܲܢܚܵܐ ܒܹܗ܀ ܘܒ̣ܵܥܹ̇ܐ ܡܹܐܡܪܵܐ ܫܸܡܥܵܐ ܕܲܫܦܸܐ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ:\nܘܪܸܚܡܲܬܼ ܡܵܪܝܵܐ ܕܐܝܼܬܹܝܗ̇ ܣܵܟ̣ܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܘܚܘܼܒܵܐ ܕܗܘ݀ܝܘܼ ܚܙܵܩܵܐ ܪܲܒܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ:\nܘܒܲܝܢܵܬܼ ܗܵܠܹܝܢ ܫܵܦܲܪ ܡܹܐܡܪܵܐ ܨܹܝܕܼ ܫܵܡ̈ܡܘܿܥܹܐ܀ ܐܸܠܘܼ ܐܝܼܬܼ ܒܹܗ ܒܡܹܐܡܪܵܐ ܟܠܗܘܿܢ ܫܘܼܦܪܹ̈ܐ ܪ̈ܵܡܹܐ:\nܐܸܢ ܫܵܡܘܿܥܵܐ ܠܵܐ ܪܵܚܹ̇ܡ ܠܹܗ ܠܵܐ ܫܵܦܲܪ ܠܹܗ܀ ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܠܲܒܼ̈ܢܲܝ ܐ̄ܪܵܙܹܗ ܒܲܪ ܐܵܠܵܗܵܐ:\nܡܸܬܼܦܲܫܩܵܐ ܠܵܟ̣ ܐܸܢ ܫܵܡܲܥ̇ ܐܲܢ̄ܬ݁ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ܀ ܢܲܠܸܦ ܐܸܢܘܿܢ ܠܲܡܨܲܠܵܝܘܼ ܫܐܸܠ̣ܘ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܲܕܼܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܫܲܦܝܼܪ ܫܲܐܠ̣ܘܼܗܝ ܠܵܐ ܟܠ̣ܵܐ ܐܸܢܘܿܢ܀ ܗܵܟܲܢܵܐ ܠܲܡ ܨܲܠܵܝܘܼ ܐܲܢ̄ܬ݁ܘܿܢ ܡܵܐ ܕܲܡܨܲܠܹܝܢ:\nܐ̄ܒ̣ܘܿܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣ ܐܲܝܟ̣ ܕܐܵܩ ܩܲܕܝܼܫ܀ ܬܹܐܬܸܐ ܠܘܵܬܲܢ ܐܵܦ ܡܲܠܟ݁ܘܼܬܼܵܟ̣ ܡ̣ܢ ܟܲܪ ܕܐܝܼܬܹܝܗ̇:\nܐܵܦ ܨܸܒ̣ܝܵܢܵܟ̣ ܢܸܗܘܸܐ ܒܐܲܪܥܵܐ ܐܲܝܟ̣ ܕܒܲܫܡܲܝܵܐ܀ ܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܟ̣:\nܘܲܫܒ̣ܘܿܩ ܚܵܘ̈ܒܲܝܢ ܘܚܲܣܵܐ ܚܛܵܗܲܝ̈ܢ ܐܲܝܟ̣ ܕܲܫܒܲܩܢܲܢ܀ ܘܲܠܢܸܣܝܘܿܢܵܐ ܠܵܐ ܬܲܥܠܲܝܢ ܕܲܡܚܝܼܠܝܼܢܲܢ:\nܐܸܠܵܐ ܦܲܨܵܢ ܐܲܢ̄ܬ݁ ܡ̣ܢ ܒܝܼܫܵܐ ܕܪܲܒ݁ ܗ̄ܘ̣ ܚܲܝܠܵܟ̣܀ ܡܸܛܠ ܕܕܼܝܼܠܵܟ̣ ܗ̄ܝܼ ܡܲܠܟ݁ܘܼܬܼܵܐ ܘܓܲܢ̄ܒܵܪܘܼܬܼܵܐ:\nܐܵܦ ܫܘܼܠܛܵܢܵܐ ܥܲܡ ܬܸܫܒ݁ܘܿܚܬܵܐ ܠܥܵܠܡܝܼܢ ܐܵܡܹܝܢ܀ ܙܲܝܢܵܐ ܪܲܒܵܐ ܣܵܡ̣ ܒܲܨܠܘܿܬܼܵܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܘܝܲܗ̄ܒ̣ ܠܲܫܠܝܼܚܵܘ̈ܗܝ ܢܹܐܪܥܘܼܢ ܕܲܪܹܗ ܕܐܵܟܹܠܩܲܪܨܵܐ܀","english":"This discourse that I am producing in speech: the beautiful prayer that our Lord taught, which is marvellous in it. And it seeks a pure hearing, free from evils. And the love of the Lord, which is the sum of all beauties. And the affection that is a great bond of faith. And with these, the discourse is pleasing to the hearers. If the discourse has in it all the high beauties, but the hearer does not love it, it does not please him. The prayer that the Son of God taught to his disciples, its mystery is interpreted for you if you listen lovingly. Teach us to pray, the disciples asked. And he knew that they had asked well, and he did not delay. Thus you shall pray, when you pray: Our Father who art in heaven, hallowed be thy name, as it is holy. Let thy kingdom come to us also, from where it is. And let thy will be done on earth as in heaven. Give us the daily bread from thy treasury. And forgive our debts and pardon our sins as thou hast forgiven us. And do not bring us to trial, for we are weak. But deliver us from the evil one, for great is thy power. Because thine is the kingdom and the might, and also authority with glory, for ever and ever, amen. The Son of God placed a great sign in the prayer, and gave to his apostles the knowledge of the time of the accuser.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܢܵܐ ܡܹܐܡܪܵܐ ܕܡܲܦܲܩ ܠܝܼ ܒܹܗ ܠܲܡܡܲܠܵܠܘܼ","severity":"info","text":"The opening line marks a self-referential turn: the discourse (ܡܹܐܡܪܵܐ) now comments on its own production, a rhetorical device common in Jacob’s homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܒ̣ܘܿܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣","severity":"info","text":"The prayer text quoted is the Syriac Peshitta version of the Lord’s Prayer (Matt 6:9–13), with the doxology omitted; the phrase ‘as it is holy’ (ܐܲܝܟ̣ ܕܐܵܩ ܩܲܕܝܼܫ) is a Syriac expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The word ܐܵܟܹܠܩܲܪܨܵܐ (literally ‘accuser’) is the Syriac term for Satan, derived from the Greek diabolos; it appears here as the adversary whose ‘time’ the apostles learn to recognize.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܠܲܒܼ̈ܢܲܝ ܐ̄ܪܵܙܹܗ","severity":"info","text":"Jacob frames the Lord’s Prayer as a ‘mystery’ (ܐܵܪܵܙܵܐ) to be interpreted, aligning with the Syriac exegetical tradition that treats liturgical texts as vehicles of hidden spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܙܲܝܢܵܐ ܪܲܒܵܐ ܣܵܡ̣ ܒܲܨܠܘܿܬܼܵܐ","severity":"info","text":"The closing claim that Christ placed a ‘great sign’ (ܙܲܝܢܵܐ ܪܲܒܵܐ) in the prayer, giving apostles knowledge of the accuser’s time, reflects Jacob’s eschatological reading of the prayer as a weapon against Satan.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text of the prayer includes the petition ‘give us the daily bread from thy treasury’ (ܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܟ̣), which is not a standard Syriac liturgical form; it may be Jacob’s paraphrase or a variant tradition.","The phrase ‘as thou hast forgiven us’ (ܐܲܝܟ̣ ܕܲܫܒܲܩܢܲܢ) is ambiguous: it could mean ‘as you have forgiven us’ (referring to prior divine forgiveness) or ‘as you have left us’ (i.e., abandoned us); the context favors the former."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܪܸܒ݁ܘܿ ܪܸ̈ܒ݁ܘܵܢ ܕܲܨ̈ܠܵܘܵܬܼܵܐ ܕܲܡܨܲܠܸܐ ܐ̄ܢܵܫ:\nܒܲܥܣܲܪ ܡܸܠܝܼ̈ܢ ܣܲܝܸܟ̣ ܐܸܢܹܝܢ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܟ̱ܠܹܗ ܚܲܝܠܵܐ ܕܟ̣ܠ ܒܵܥ̈ܘܵܬܼܵܐ: ܕܟ̣ܠ ܕܲܣܢܝܼܩܝܼܢ:\nܒܗܵܕܹܐ ܨܠܘܿܬܼܵܐ ܙܥܘܿܪܬܵܐ ܚܲܒ̣ܫܹܗ ܘܝܲܗ̄ܒ̣ ܠܲܫܠܝܼܚܵܘ̈ܗܝ܀ ܒܗܵܝ̇ ܩܲܕܼܡܵܝܬܵܐ ܡܸܠܬܼܵܐ ܕܐܲܠܸܦ̣ ܢܸܩܪܸܐ ܐܲܒ̣ܘܼܢ:\nܒܵܗ̇ ܡܸܫܬܲܗܸܐ ܟ̱ܠܹܗ ܚܲܝܠܹܗ ܕܲܒ̣ܥܸܠܕܲܪܵܐ܀ ܪܲܒ݁ ܚܲܝܠܲܢ ܓܹܝܪ ܝܵܕܲܥ̇ ܗ̄ܘ̣ ܠܹܗ ܠܲܒ̣ܥܸܠܕܲܪܲܢ:\nܕܲܟ̣ܡܵܐ ܚܲܨܝܼܦ ܘܲܟ̣ܡܵܐ ܣܵܢܹ̇ܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ ܘܲܟ̣ܡܵܐ ܚܵܣܹ̇ܡ ܘܲܟ̣ܡܵܐ ܡܲܩܪܸܒ̣ ܘܲܟ̣ܡܵܐ ܣܵܪܲܚ:\nܘܐܲܝܟܵܐ ܕܡܸܫܟܲܚ ܐܲܬܼܪܵܐ ܕܢܸܙܟܸܐ ܚܒ̣ܵܠܵܐ ܥܵܒܹ̇ܕܼ܀ ܚܦܝܼܛ ܠܐܲܒ̣ܕܵܢܵܐ ܢܩܸܐ ܠܣܘܼܪܚܵܢܵܐ ܪܵܚܹ̇ܡ ܒܝܼܫܬܵܐ:\nܦܫܝܼܩ ܠܹܗ ܩܸܛܠܵܐ ܚܵܕܹܐ ܒܲܕܼܡܵܐ ܡܥܝܼܪ ܡܲܨܘܼܬܼܵܐ܀ ܡܲܠܸܦ ܚܲܪܒܵܐ ܘܥܝܼܪ ܒܐܵܓ̣ܘܿܢܵܐ ܥܲܠ ܬܲܟ̣ܬ݁ܘܼܫܵܐ:\nܘܡܸܚܕܼܵܐ ܕܩܵܐܹ̇ܡ ܐ̄ܢܵܫ ܒܲܨܠܘܿܬܼܵܐ ܠܘܵܬܹܗ ܩܵܐܹ̇ܡ܀ ܘܐܸܠܘܼ ܡܸܫܟܲܚ ܟܠ ܕܲܡܨܲܠܸܐ ܡܵܐ ܕܲܡܨܲܠܸܐ:\nܣܵܟܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܦܘܼܡܹܗ ܒܥܵܘ̣ܠܵܐ ܕܠܵܐ ܢܨܲܠܸܐ ܗ̄ܘ̣ܵܐ܀ ܣܵܢܹ̇ܐ ܨܠܘܿܬܼܵܐ ܘܲܡܥܲܪܩܸܠ ܠܵܗ̇ ܘܲܡܕܼܵܘܸܕܼ ܠܵܗ̇:\nܘܲܡܩܲܦܲܚ ܠܵܗ̇ ܘܐܸܠܘܼ ܦܫܝܼܩ ܠܹܗ ܟܵܠܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇܀ ܢܲܝܙܟܹ̈ܐ ܘܓܹܐܪܹ̈ܐ ܠܵܐ ܡܙܝܼܥܝܼܢ ܠܹܗ ܠܐܲܝܢܵܐ ܕܲܫܠܝܼܚ:\nܐܲܝܟ̣ ܕܲܡܙܝܼܥܵܐ ܨܠܘܿܬܼܵܐ ܠܒ̣ܝܼܫܵܐ ܘܣܵܢܹ̇ܐ ܢܸܚܙܹܝܗ̇܀ ܡܸܛܠ ܗܵܢܵܐ ܡܥܝܼܪ ܚܘܼ̈ܫܵܒܹܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ:\nܘܲܡܕܲܠܲܚ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܒܨܸܦܬܼܵܐ ܕܟ̣ܠ ܣܘܼܥܪ̈ܵܢܝܼܢ܀ ܘܙܵܠܲܚ̣ ܬܸܛܪܹܗ ܥܲܠ ܡܲܚܫܲܒ̣ܬܵܐ ܕܠܵܐ ܬܸܫܬܲܦܸܐ:\nܕܲܒ̣ܟ̣ܠ ܦܘܼܪ̈ܣܝܼܢ ܡ̣ܢ ܕܲܟ̣ܝܘܼܬܼܵܐ ܨܠܘܿܬܼܵܐ ܬܸܒ̣ܛܲܠ܀","english":"The chief of all prayers that a man prays:  \nIn ten words it is completed, the Son of God. The whole power of all petitions, of all that is raised up:  \nIn this short prayer he enclosed and gave to his apostles. In that first word he taught, \"Our Father\" is read.  \nIn it the whole power of the Adversary is astonished. For the Lord of power knows the Adversary:  \nHow violent and how he rages against the children of men, and how he cuts off and how he brings near and how he destroys;  \nAnd wherever he finds a place, he makes ruin and destruction. He hastens to destruction, he runs to corruption, he loves evil;  \nEasy for him is murder, he rejoices in blood, he is awake for strife. He teaches the sword and is awake in the bosom against the infant;  \nAnd as soon as a man stands in prayer towards him, he stands. And if he were able, every one who prays, when he prays,  \nHe would shut his mouth with evil so that he would not pray. He rages against prayer and confuses it and disturbs it,  \nAnd he repels it, and if it were easy for him, he would stop it. Arrows and darts are not moved from the place of the apostle,  \nAs prayer is moved from the evil one, and he rages when he sees it. Because of this, he awakens thoughts that are not good,  \nAnd he disturbs the soul with the tumult of all affairs. And he casts his watch upon the thought so that it is not stilled,  \nSo that at every opportunity, from purity, prayer is abolished.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from praise of the Lord's Prayer to a vivid description of the Adversary's opposition, structured as a series of parallel clauses detailing his violent actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܸܠܕܲܪܵܐ","severity":"info","text":"The Syriac term ܒܥܸܠܕܲܪܵܐ (bˁel dārā) is rendered 'Adversary' and denotes Satan, a common figure in Syriac ascetic and liturgical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܘܼܢ","severity":"info","text":"The phrase 'Our Father' (ܐܲܒ̣ܘܼܢ) directly quotes the opening of the Lord's Prayer (Matthew 6:9b; Luke 11:2b), which Jacob identifies as the first word taught by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob's description of the Adversary's rage and attempts to disrupt prayer reflects a common theme in Syriac monastic literature, where demons are seen as active opponents of the spiritual life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the Adversary attacking prayer by disturbing thoughts and causing distraction parallels the Coptic Shenoutean text 'On the Prayer That Our Lord Taught' (dossier:coptic-shenoute-abraham-our-father), which also warns of demonic interference.","cites":[{"key":"dossier:coptic-shenoute-abraham-our-father","label":"gap dossier: Abraham Our Father","url":"https://naxiai.com/christian/gaps/coptic-shenoute-abraham-our-father"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or rare forms (e.g., ܡܥܝܼܪ, ܡܲܨܘܼܬܼܵܐ) that may be scribal errors or dialectal variants; the English draft smooths these into coherent sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܥܝܼܪ ܡܲܨܘܼܬܼܵܐ is uncertain: it may mean 'awake for strife' (as in the draft) or 'awake in strife'.","The reading of ܐ̄ܢܵܫ (enāš) as 'man' is standard, but the form could be a variant of ܐܢܵܫ (enāš) with a supralinear stroke."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܗܵܘܹ̇ܐ ܩܵܐܹ̇ܡ ܡܵܐ ܕܲܡܨܲܠܸܐ ܗܵܘ̇ ܕܲܡܨܲܠܸܐ:\nܘܚܵܐܲܪ ܢܸܚܙܸܐ ܙܵܘ̈ܥܹܐ ܕܢܲܦ̮ܫܹܗ ܠܐܲܝܟܵܐ ܨܵܠܹ̇ܝܢ܀ ܘܐܸܢ ܚܵܙܹ̇ܐ ܠܹܗ ܕܲܡܠܸܐ ܚܲܫܵܐ ܘܦܵܪܘܿܫܘܼܬܼܵܐ:\nܘܲܙܗܸܐ ܘܩܵܐܹ̇ܡ ܕܢܸܫܐܲܠ ܪ̈ܲܚܡܹܐ ܚܲܨܝܼܦܵܐܝܼܬܼ܀ ܡܸܬܼܦܲܪܲܣ ܠܹܗ ܘܡܸܬܼܚܲܟܲܡ ܠܹܗ ܘܡܸܬܼܚܲܪܲܥ ܠܹܗ:\nܕܐܲܝܟܲܢ ܘܲܒ̣ܡܘܿܢ ܢܸܕܼܠܘܿܚ ܢܲܦ̮ܫܹܗ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ܀ ܘܪܵܡܹ̇ܐ ܒܠܸܒܹܗ ܡܸܕܸܡ ܡܸܕܸܡ ܕܲܣܢܸܐ ܣܲܓܝܼ:\nܘܲܡܥܵܘܸܟ̣ ܠܹܗ ܠܗܵܘ̇ ܕܲܡܨܲܠܸܐ ܕܠܵܐ ܢܨܲܠܸܐ ܬܘܼܒ̣܀ ܘܡܵܐ ܕܚܘܼ̈ܫܵܒܹܐ ܒܝܼ̈ܫܹܐ ܐܲܪܡ̣ܝܼ ܒܓ̣ܵܘ ܪܸܥܝܵܢܵܐ:\nܗܵܦܹ̇ܟ̣ ܡܲܬܼܘܸܐ ܠܗܵܘ̇ ܕܐܸܬܼܚܲܫܲܒ̣ ܟܠ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܘܲܒ̣ܚܘܼ̈ܫܵܒܹܐ ܥܲܝܘܼ̈ܩܬܼܵܢܹܐ ܐܲܝܟ̣ ܒܵܣܲܪ ܠܹܗ:\nܘܐܲܝܟ̣ ܡܲܟܸܣ ܠܹܗ ܕܲܠܡܘܿܢ ܗܵܠܹܝܢ ܡܸܬܼܚܲܫܲܒ̣ ܐܲܢ̄ܬ݁܀ ܘܲܡܩܲܦܲܚ ܠܹܗ ܘܲܡܫܲܬܸܩ ܠܹܗ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ:\nܕܟܲܕܼ ܠܵܐ ܐܲܣܟܸܠ̣ ܐܲܝܟ̣ ܗܵܘ̇ ܕܐܲܣܟܸܠ̣ ܢܸܗܘܸܐ ܚܵܐܹ̇ܫ܀ ܕܡ̣ܢ ܗܵܘ̇ ܚܲܫܵܐ ܨܠܘܿܬܼܵܐ ܬܸܒ̣ܛܲܠ ܕܲܪܚܝܼܡܵܐ ܗ̄ܘ̣ܵܬܼ:\nܕܲܡܥܝܼܩܵܐ ܠܹܗ ܠܐܵܟܹܠܩܲܪܨܵܐ ܐܸܠܵܐ ܬܸܒ̣ܛܲܠ܀ ܐܸܠܘܼ ܡܵܐܹ̇ܬܼ ܠܵܐ ܕܵܚܹ̇ܠ ܗ̄ܘ̣ܵܐ ܢܸܚܙܸܐ ܡܵܘܬܵܐ:\nܐܲܟ̣ܡܵܐ ܕܕܼܵܚܹ̇ܠ ܢܸܚܙܸܐ ܨܠܘܿܬܼܵܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ܀ ܐܵܦܠܵܐ ܡܲܪܚܸܩ ܡ̣ܢ ܨܹܝܕܼ ܘܲܥܕܹܗ ܕܗܵܘ̇ ܕܲܡܨܲܠܸܐ:\nܥܕܲܡܵܐ ܕܢܸܚܙܸܐ ܐܲܝܟܲܢ ܢܵܦܹ̇ܩ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ܀ ܐܵܦ ܫܵܓܹ̇ܫ ܠܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܕܥܵܠܡܵܐ ܒܝܼܫܵܐ:\nܘܡܵܐ ܕܪܸܥܝܵܢܹܗ ܠܘܵܬܹܗ ܫܲܩܠܹܗ ܕܲܒ̣ܪܹܗ ܘܲܢܦܲܩ̣܀ ܘܐܸܢ ܦܸܓ̣ܥܲܬ݀ ܒܹܗ ܢܲܦ̮ܫܵܐ ܕܚܝܼܨܵܐ ܡ̣ܢ ܣܘܼܥܪ̈ܵܢܹܐ:\nܡܸܨܛܲܕܸܐ ܒܵܗ̇ ܘܐܵܦ ܡܥܗܸܕܼ ܠܵܗ̇ ܕܛܵܒ̣ܬܼܵܐ ܬܸܣܥܘܿܪ܀","english":"He who prays stands, and sees the movements of his soul, to where it prays. And if he sees that it is full of grief and distraction, he trembles and stands, asking for mercy earnestly. He is disturbed, and becomes wise, and becomes silent, that he may know how and in what way he has troubled his soul from the prayer. And he places in his heart, one by one, the things that hinder him greatly. And he turns back the one who prays, so that he does not pray again. And when evil thoughts have cast themselves into the mind, he turns and sets down the one who has thought all evils. And with oppressive thoughts, he is as if flesh, and as if he covers himself, lest these thoughts be considered as something. And he restrains and silences him from the prayer, so that when he has not succeeded, like one who has succeeded, he may feel grief. For from that grief, the prayer that was beloved is nullified, which was grievous to the slanderer, but it is nullified. If he had died, he would not have feared, as he fears when he sees death, so much does he fear when he sees prayer before God. Nor does he depart from the side and the time of the one who prays, until he sees how he goes out from the prayer. He also disturbs him through the evil deeds of the world, and when his mind is with him, he takes him, leads him, and goes out. And if the soul, which is pressed by deeds, meets him, it is justified by it, and also reminds it that it may do good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܵܘ̈ܥܹܐ ܕܢܲܦ̮ܫܹܗ","severity":"info","text":"The phrase 'movements of his soul' describes the internal motions or impulses of the soul during prayer, a key concern in Jacob's ascetical psychology.","cites":[{"key":"ed:dsc-349","label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"Literally 'the one who eats away' or 'accuser,' this is a standard Syriac term for Satan, the Adversary, derived from the root for 'to accuse' or 'to slander.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܠܘܿܬܼܵܐ","severity":"info","text":"Jacob's description of the soul's struggle in prayer reflects the broader Syriac monastic tradition of spiritual combat, where the Adversary actively disrupts the worshiper's focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the earlier praise of the Lord's Prayer to a vivid narrative of the psychological obstacles the worshiper faces, illustrating the Adversary's tactics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'he is as if flesh' is ambiguous; the Syriac ܐܲܝܟ̣ ܒܵܣܲܪ ܠܹܗ likely means the worshiper becomes vulnerable or carnal, but the exact sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he is as if flesh' (ܐܲܝܟ̣ ܒܵܣܲܪ ܠܹܗ) may indicate vulnerability or embodiment, but the precise nuance in context is uncertain.","The referent of 'he' in several clauses (the worshiper or the Adversary) is sometimes ambiguous; the translation assumes the Adversary as the subject of 'disturbs' and 'takes.'"],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܵܦ ܡܲܪܢܸܐ ܠܵܗ̇ ܥܲܠ ܗܵܝ̇ ܛܲܒ̣ܬܼܵܐ ܕܲܨܠܘܿܬܼܵܐ ܗ̄ܝܼ ܠܲܡ:\nܘܐܸܢ ܡܸܣܬܲܥܪܵܐ ܘܐܸܠܵܐ ܨܠܘܿܬܼܵܐ (ܗܵܐ ܒܲܛܝܼܠܵܐ:܀ ܒܕܲܪܵܐ ܩܵܐܹ̇ܡ ܐܲܝܢܵܐ ܕܩܵܪܹܒ̣ ܠܲܡܨܲܠܵܝܘܼ:\nܘܥܲܡܹܗ ܩܵܐܹ̇ܡ ܐܵܦ ܣܵܛܵܢܵܐ ܠܲܡܣܲܓܵܦܘܼ܀ ܚ̣ܙܵܐ ܗ̄ܘ̣ܵܐ ܢܒ̣ܝܼܵܐ: ܠܝܼܫܘܿܥ ܟܵܗܢܵܐ ܒܲܪ ܝܘܿܙܵܕܵܩ:\nܕܲܡܨܲܠܸܐ ܗ̄ܘ̣ܵܐ ܒܲܩܕܼܘܿܫ ܩܘܼ̈ܕܼܫܹܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ܀ ܘܲܠܣܵܛܵܢܵܐ ܚ̣ܙܵܐ ܟܲܕܼ ܩܵܐܹ̇ܡ ܡ̣ܢ ܝܲܡܝܼܢܹܗ:\nܘܒ̣ܵܥܹ̇ܐ ܕܢܲܪܡܸܐ ܪܘܼܚܹܗ ܕܟ̣ܵܗܢܵܐ ܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܘܒ̣ܵܥܹ̇ܐ ܢܕܼܵܘܸܕܼ ܗܵܝ̇ ܒܵܥܘܼܬܹܗ ܕܟ̣ܵܗܢܵܐ ܪܲܒܵܐ:\nܘܐܸܠܘܼ ܠܵܐ ܟܠ̣ܵܝܗܝ ܗܵܘ̇ ܡܲܠܲܐܟ̣ܵܐ ܡܕܼܵܘܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܗܵܢܵܐ ܥܝܵܕܼܵܐ ܐܝܼܬܼ ܠܹܗ ܠܒ̣ܝܼܫܵܐ ܨܹܝܕܼ ܕܲܡܨܲܠܹܝܢ:\nܕܐܸܢܗ݀ܘ ܕܡܸܫܟܲܚ ܢܸܡܣܘܿܪ ܐܸܢܘܿܢ ܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܡܸܛܠ ܗܵܢܵܐ ܒܫܘܼܪܵܝ ܡܸܠܬܼܵܐ ܗܵܝ̇ ܕܲܨܠܘܿܬܼܵܐ:\nܕܐܲܠܸܦ̣ ܡܵܪܲܢ ܢܸܩܪܘܿܢ ܐܲܒ̣ܘܼܢ:ܝܲܗ̄ܒ̣ ܠܲܫܠܝܼܚܵܘ̈ܗܝ܀ ܕܡܸܚܕܼܵܐ ܕܩܵܪܒܲܬ݁: ܠܲܡܨܲܠܵܝܘܼ ܬܹܐܡܲܪ ܐܲܒ̣ܘܼܢ:\nܕܢܸܫܡܲܥ ܒܝܼܫܵܐ ܕܡܲܩܪܸܒ̣ ܥܲܡܵܟ̣ ܕܡܲܢ̣ܘܼ ܐܲܒ̣ܘܼܟ̣܀ ܕܠܵܐ ܒܫܘܼܪܵܝܵܐ ܕܕܲܪܵܐ ܢܹܐܬܸܐ ܒܲܛܪܘܼܢܘܼܬܹܗ:\nܟܲܕܼ ܠܵܐ ܝܵܕܲܥ̇ ܕܐܝܼܬܼ ܠܵܟ̣ ܐܲܒ̣ܵܐ ܠܥܸܠ ܒܲܫܡܲܝܵܐ܀ ܘܟܲܕܼ ܫܵܐܹ̇ܛ ܠܵܟ̣ ܐܲܝܟ̣ ܕܲܠܓܸܢܣܵܐ ܡܚܝܼܠܵܐ ܢܸܥܒܸ݁ܕܼ:\nܕܲܪܵܐ ܥܲܡܵܟ̣ ܘܲܢܒܲܣܲܪ ܒܵܟ̣ ܒܲܛܪܘܼܢܘܼܬܹܗ܀ ܡܸܛܠܗܵܢܵܐ ܝܑܼܠܸܦܲܬ݁ ܕܬܸܩܪܸܐ ܠܐܲܒ̣ܵܐ ܐܲܒ̣ܘܼܢ:\nܕܡ̣ܢ ܫܘܼܪܵܝܵܐ ܢܸܗܘܸܐ ܝܵܕܲܥ̇: ܡܲܢ̣ܘܼ ܐܲܒ̣ܘܼܟ̣܀ ܡܸܚܕܼܵܐ ܕܫܵܡܲܥ̇ ܕܐܝܼܬܼ ܠܵܟ̣ ܐܲܒ̣ܵܐ ܠܥܸܠ ܒܲܫܡܲܝܵܐ:\nܡܸܬ݁ܕܵܘܲܕܼ ܠܹܗ ܘܙܵܝ̇ܥܵܐ ܪܸܓ̣ܠܹܗ ܡܵܐ ܕܡܸܬܼܟܲܬܲܫ܀","english":"He also increases it on account of that goodness which is prayer. And if he is stirred up, and if not, prayer is vain. In the sanctuary he stands, whoever approaches to pray. And with him stands also Satan, to bow down. He saw the priest, Yeshuʿ bar Yozadaq, who used to pray in the Holy of Holies before God. And he saw Satan, while he was standing at his right hand, and seeking to cast down the priest’s spirit in the house of God. And he sought to disturb that petition of the great priest. And had not that angel prevented him, he would have disturbed him. This is the habit of the Evil One against those who pray: that if he can, he enters and disturbs in the house of God. Because of this, at the beginning of that word of prayer which our Lord taught, “Say, ‘Our Father,’” he gave to his apostles, that immediately when you approach to pray, you say, “Our Father,” so that the Evil One, who brings with you the forgetfulness of your Father, may hear. So that at the beginning of the sanctuary, he does not come with his forgetfulness, when you do not know that you have a Father above in heaven. And when he disturbs you, as if he made you a weak vessel, he contends with you and mocks you in his forgetfulness. Because of this, you have learned to call the Father “Our Father,” so that from the beginning you may know whose son you are. Immediately when he hears that you have a Father above in heaven, he is disturbed and his foot trembles when he is confounded.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Yeshuʿ bar Yozadaq","severity":"info","text":"Yeshuʿ bar Yozadaq was a high priest in Jerusalem in the early 6th century BCE, mentioned in biblical and post-biblical sources. Jacob of Serugh uses him as an exemplar of devout prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Satan","severity":"info","text":"Satan appears here as a figure who stands beside the praying priest, seeking to disrupt prayer. This personification of distraction is a common trope in Syriac ascetical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Our Father","severity":"info","text":"The phrase 'Our Father' (abun) is the opening of the Lord's Prayer (Matthew 6:9–13; Luke 11:2–4). Jacob interprets it as a prophylactic against demonic distraction during prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from general instruction to a specific narrative about the priest Yeshuʿ bar Yozadaq, illustrating the danger of Satanic interference in prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Satan standing at the right hand","severity":"info","text":"The image of Satan standing at the right hand of the praying person parallels later Syriac and Byzantine traditions where the devil attempts to distract or possess the worshiper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"angel preventing Satan","severity":"info","text":"The motif of an angel intervening to protect the prayer is found in later monastic literature, such as the Apophthegmata Patrum, where angels guard the prayer of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'angel' who prevents Satan is not specified; it may be a guardian angel or a reference to a divine intervention."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܠܛܲܠܝܵܐ ܕܵܡܹ̇ܝܬ݁ ܕܲܡܚܝܼܠ ܘܐܝܼܬܼ ܠܹܗ ܐ̄ܒ̣ܵܐ ܓܲܢ̄ܒܵܪܵܐ:\nܘܡܵܐ ܕܡܸܬܼܟܲܬܲܫ ܩܵܪܹܐ ܠܐܲܒ̣ܘܼܗܝ ܥܲܠ ܬܲܟ̣ܬ݁ܘܼܫܵܐ܀ ܘܲܒ̣ܥܸܠܕܲܪܹܗ ܡܸܚܕܼܵܐ ܕܫܵܡܲܥ̇ ܕܩܵܪܹܐ ܠܐܲܒ̣ܘܼܗܝ:\nܡܲܪܦܸܐ ܘܥܸܪܹܩ ܥܲܠ ܕܲܡܚܝܼܠ ܗ̄ܘ̣ ܡ̣ܢ ܓܲܢ̄ܒܵܪܵܐ܀ ܗܵܟܲܢ ܐܵܦ ܐܲܢ̄ܬ݁ ܬܸܩܪܸܐ ܐܲܒ̣ܘܼܢ ܡܸܬܼܦܲܩܲܕܼ ܐܲܢ̄ܬ݁:\nܕܢܸܥܪܘܿܩ ܒܝܼܫܵܐ ܡܸܚܕܼܵܐ ܕܫܵܡܲܥ̇ ܕܐܲܝܢܵܘ ܐܲܒ̣ܘܼܟ̣܀ ܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣ ܐܵܡܲܪ ܐܲܢ̄ܬ݁ ܠܹܗ:\nܚܢܲܢ ܢܸܬܼܩܲܕܲܫ ܕܲܫܡܵܟ̣ ܒܲܢ ܗ̄ܘ̣ ܠܲܢ ܩܲܕܸܫ ܡܵܪܝ܀ ܥܠܲܝܢ ܐܸܬܼܩܪܝܼ ܫܡܵܟ̣ ܢܸܬܼܩܲܕܲܫ ܒܲܢ ܡܸܠܛܠܵܬܼܵܟ̣:\nܩܲܕܝܼܫ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܫܡܵܟ̣ ܢܸܬܼܩܲܕܲܫ ܒܲܢ ܚܲܠܵܫܹ̈ܐ܀ ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܒܲܪ ܐܲܠܵܗܵܐ ܥܘܼܬܼܪܵܐ ܡܲܠܝܵܐ:\nܘܡܸܢܵܗ̇ ܐܝܼܬܼ ܠܵܟ̣ ܕܬܸܕܲܥ ܡܲܢ ܐܲܢ̄ܬ݁ ܘܲܟ̣ܡܵܐ ܪܲܒ݁ ܐܲܢ̄ܬ݁܀ ܗܝ݀ ܡܲܠܦܵܐ ܕܐܝܼܬܼ ܠܵܟ̣ ܐܲܒ̣ܵܐ ܡܲܠܟܵܐ ܪܲܒܵܐ:\nܘܝܵܪܒܵܐ ܢܲܦ̮ܫܵܟ̣ ܕܠܲܐܝܕܵܐ ܡܫܘܼܚܬܼܵܐ ܡܛ̣ܵܐ ܕܲܚܝܼܚܵܟ̣܀ ܒܲܪ ܐܲܠܵܗܵܐ ܢܚܸܼ ܡ̣ܢ ܪܵܘܡܵܐ ܗܘ݀ܵܐ ܒܲܪܢܵܫܵܐ:\nܘܡ̣ܢ ܓܵܘ ܥܘܼܡܩܵܐ ܐܲܣ̣ܩܵܟ̣ ܬܸܗܘܸܐ ܒܪܵܐ ܠܐܲܠܵܗܵܐ܀ ܗܘ݀ܵܐ ܠܵܟ̣ ܐܲܚܵܐ ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ ܡܲܠܝܲܬܼ ܩܘܼ̈ܕܼܫܹܐ:\nܘܥܲܒ̣ܕܵܟ̣ ܐܲܚܘܼܗܝ ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ܀ ܗܘ݀ܵܐ ܒܲܪܢܵܫܵܐ ܡܸܛܠܵܬܼܵܟ̣ ܟܲܕܼ ܐܲܠܵܗܵܐ ܗ̄ܘ̣:\nܕܬܸܗܘܸܐ ܥܲܡܹܗ ܒܪܵܐ ܠܐܲܠܵܗܵܐ ܟܲܕܼ ܒܲܪܢܵܫܵܐ ܐܢ̄ܬ݁܀ ܐܸܬܼܡܲܣܟܲܢ ܗܘ݀ ܟܲܕܼ ܥܲܬ݁ܝܼܪܵܐ ܗ̄ܘ̣ ܡܸܛܠܵܬܼܵܟ̣:\nܕܐܲܢ̄ܬ݁ ܡܸܣܟܹܢܵܐ ܬܸܩܢܸܐ ܥܘܼܬܼܪܵܐ: ܡܸܛܠܵܬܹܗ܀ ܒܪܵܐ ܠܐܲܠܵܗܵܐ ܥܲܒ̣ܕܵܟ̣ ܥܲܡܹܗ ܡ̣ܢ ܓܵܘ ܡܲܝ̈ܵܐ:\nܕܟܲܕܼ ܝܑܼܚܝܼܕܼܵܐ ܗ̄ܘ̣ ܢܸܩܢܸܐ ܐܲܚܹ̈ܐ ܒܝܲܠܕܵܐ ܕܲܬܼܪܹܝܢ܀","english":"He is like a child who is weak and has a mighty father. And when he is stirred up, he calls to his father over the one who stirs him. And at his side, immediately, the one who hears him calling to his father lets go and flees, because he is weak compared to the mighty one. So also you: call out \"My Father,\" and you will be commanded, so that the evil one flees immediately when he hears that your Father is there. \"Our Father who art in heaven, hallowed be thy name,\" you say to him. For \"hallowed be thy name\" is for him, not for us: \"Hallow, O Lord.\" \"Upon us let your name be called, hallowed be\" is for your words. Holy are you; your name is hallowed for the weak. The prayer that the Son of God taught is a full treasure. And from it you have to know what you are and how great you are. It teaches you that you have a Father, a great King, and it enlarges your soul, so that you may reach the measure of your life without measure. The Son of God descended from the height and became a human, and from within the depth he raised you up so that you might become a son of God. He showed you a brother from within the womb that is full of sanctities, and made you his brother from within the womb of baptism. He showed a human for your sake, though he is God, so that you might become a son of God with him, though you are a human. He became poor for your sake, though he is rich, so that you, the poor one, might receive wealth for his sake. A son of God made you his brother from within the water, so that when he is alone, he might receive brothers through a second birth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܛܲܠܝܵܐ ܕܵܡܹ̇ܝܬ݁ ܕܲܡܚܝܼܠ ܘܐܝܼܬܼ ܠܹܗ ܐ̄ܒ̣ܵܐ ܓܲܢ̄ܒܵܪܵܐ","severity":"info","text":"The simile of a weak child with a mighty father illustrates the believer's relation to God; the father's power deters the adversary, paralleling the efficacy of invoking 'Father' in prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣","severity":"info","text":"Direct citation of the Lord's Prayer opening (Matthew 6:9b–10a). Jacob glosses 'hallowed be thy name' as addressed to God, not the believer, clarifying its doxological force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"Syriac 'bar alaha' (Son of God) is used here for Christ, but also applied to the believer who becomes 'son of God' through baptism and prayer, reflecting Jacob's adoptionist soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The 'womb of baptism' (karso d-maʿmudita) is a standard Syriac metaphor for the font as a generative space, here linked to spiritual rebirth and fraternity with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܬܼܡܲܣܟܲܢ ܗܘ݀ ܟܲܕܼ ܥܲܬ݁ܝܼܪܵܐ ܗ̄ܘ̣ ܡܸܛܠܵܬܼܵܟ̣","severity":"info","text":"The motif of Christ's voluntary poverty for human enrichment echoes 2 Corinthians 8:9 and is developed in Syriac tradition (e.g., Ephrem, Hymns on Faith 5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܒܲܪ ܐܲܠܵܗܵܐ ܥܘܼܬܼܪܵܐ ܡܲܠܝܵܐ","severity":"info","text":"This sentence marks a transition from exegesis of the Lord's Prayer to a catechetical summary of its benefits, introducing the 'treasure' metaphor that governs the following lines.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at ܕܲܡܚܝܼܠ ܘܐܝܼܬܼ ܠܹܗ ܐ̄ܒ̣ܵܐ ܓܲܢ̄ܒܵܪܵܐ could be read as 'who is weak and has a mighty father' (so the English) or 'who is weak, yet has a mighty father'; the sense is concessive.","The phrase ܢܸܬܼܩܲܕܲܫ ܒܲܢ ܚܲܠܵܫܹ̈ܐ is ambiguous: 'hallowed for the weak' or 'hallowed by the weak'; the context favors the former, as the weak are the beneficiaries."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܸܛܠ ܕܐܵܦ ܗܘ݀ ܒܝܲܠܕܵܐ ܕܲܬܼܪܹܝܢ ܗܘ݀ܵܐ ܒܲܪܢܵܫܵܐ:\nܒܗܵܘ̇ ܡܵܘܠܵܕܵܐ ܕܲܬܼܪܹܝܢ ܥܲܒ̣ܕܵܟ̣ ܒܪܵܐ ܠܐܲܠܵܗܵܐ܀ ܘܲܕܼܠܵܐ ܬܸܛܥܸܐ ܡܲܢ̣ܘܼ ܐܲܒ̣ܘܼܟ̣ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁:\nܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܐܲܠܦܵܟ̣ ܬܸܩܪܸܐ ܒܪܹܫ ܒܵܥܘܼܬܼܵܟ̣܀ ܕܢܲܦ̮ܫܵܟ̣ ܬܹܐܪܲܒ̣ ܡ̣ܢ ܥܘܼܗܕܵܢܵܐ ܕܓܸܢܣܵܐ ܪܲܒܵܐ:\nܘܲܒ̣ܥܸܠܕܲܪܵܟ̣ ܢܸܕܼܚܲܠ ܕܐܝܼܬܼ ܠܵܟ̣ ܐ̄ܒ̣ܵܐ ܓܲܢ̄ܒܵܪܵܐ܀ ܕܐܸܢ ܫܵܐܹ̇ܛ ܠܵܟ̣ ܡܸܛܠ ܚܵܘܵܐ ܕܐܝܼܬܹܝܗ̇ ܐܸܡܵܟ̣:\nܢܸܗܦܘܿܟ̣ ܢܸܕܼܚܲܠ ܥܲܠ ܕܝܼܠܸܕܬܼܵܟ̣ ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ܀ ܘܐܸܢ ܡܸܙܕܵܘܙܸܐ ܕܲܠܒܲܪ ܐܵܕܼܵܡ ܫܲܦܠܵܐ ܢܸܦܟ݁ܘܿܪ:\nܢܙܘܼܥ ܟܲܕܼ ܫܵܡܲܥ̇ ܕܐܝܼܬܼ ܠܵܟ̣ ܐܲܒ̣ܵܐ ܠܥܸܠ ܒܲܫܡܲܝܵܐ܀ ܘܡܵܐ ܕܡܸܬܼܟܲܬܲܫ ܥܲܡܵܟ̣ ܢܸܙܟܹܝܟ̣ ܒܲܛܪܘܼܢܘܼܬܹܗ:\nܬܸܗܘܸܐ ܢܵܝ̇ܕܵܐ ܪܸܓ̣ܠܹܗ ܒܕܲܪܵܐ ܒܛܸܒܹ݁ܗ ܕܐܲܒ̣ܘܼܟ̣܀ ܢܙܘܼܥ ܗܘ݀ ܡܸܢܵܟ̣ ܡܸܛܠ ܐܲܒ̣ܘܼܟ̣ ܕܲܩܫܸܐ ܡܸܢܹܗ:\nܘܐܲܢ̄ܬ݁ ܬܸܬܼܚܲܦܲܛ ܬܸܣܥܘܿܪ ܟܠܝܘܿܡ ܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܘܬܸܗܘܸܐ ܥܵܪܹܩ ܡ̣ܢ ܣܘܼܥܪ̈ܵܢܹܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ:\nܥܲܠ ܕܐܲܠܵܗܵܐ ܐܝܼܬܼܵܘܗܝ ܐܲܒ̣ܘܼܟ̣ ܕܲܡܠܸܐ ܫܘܼܦܪܹ̈ܐ܀ ܬܸܗܘܸܐ ܕܲܟ̣ܝܵܐ ܘܲܕܼܠܵܐ ܡܘܼܡܵܐ ܥܲܠ ܕܲܒ̣ܪܵܐ ܐܲܢ̄ܬ݁:\nܘܡܲܣܛܸܐ ܘܥܵܒܲܪ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܡܸܛܠ ܐܲܒ̣ܘܼܟ̣܀ ܕܠܵܐ ܟܲܕܼ ܚܵܛܹ̇ܝܬ݁ ܢܸܨܛܲܥܲܪ ܠܹܗ ܡܸܛܠܵܬܼܵܟ̣:\nܗܵܘ̇ ܕܲܫܦܲܪ ܠܹܗ ܢܸܗܘܸܐ ܐܲܒ̣ܘܼܟ̣ ܟܲܕܼ ܝܵܕܲܥ̇ ܠܵܟ̣܀ ܚܙܝܼ ܕܲܠܡܵܢ̣ܘܼ ܩܵܪܹܝܬ݁ ܐܲܒ̣ܘܼܢ ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ:\nܘܨܲܠܸܠ ܢܲܦ̮ܫܵܟ̣ ܡܸܛܠܵܬܹܗ ܕܠܵܐ: ܢܵܨܛܲܥܲܪ܀ ܗܵܐ ܠܐܝܼܩܵܪܵܐ ܪܲܒܵܐ ܣܠܸܩ̣ܬ݁ ܐܲܢ̄ܬ݁ ܡܸܛܠܵܬܹܗ:\nܠܵܐ ܢܹܐܬܸܐ ܗܘ݀ ܠܨܲܥܪܵܐ ܪܲܒܵܐ ܡܸܛܠܵܬܼܵܟ̣܀","english":"because this one, too, was a child of the second birth of the human being. In that second birth, your servant became a son to God. And do not err: your father is great when you pray. \"Our Father who art in heaven\" teaches you to recite at the beginning of your petition, so that your soul may be strengthened from the memory of the great fear. And your enemy fears that you have a mighty father, for if he provokes you because of your mother, he turns and fears for the one who gave birth to you, the baptism. And if he dares to humiliate the son of Adam, he trembles when he hears that you have a father above in heaven. And when he contends with you, he is overcome by his own audacity; his foot becomes stuck in the pit by the cunning of your father. He trembles away from you because your father is harsher than he. And you will be eager to do good deeds every day, and you will flee from deeds that are not good, because God is your father, who is full of beauties. You will be pure and without blemish, because you are the son; and you will turn aside and pass over from evils because of your father, so that when you sin, his reasons will not be diminished. He who is pleasing to him becomes your father when he knows you. See how great is the one you call \"my father\" in the house of mercy, and strengthen your soul for his sake, so that it may not be diminished. Behold, you have ascended to great honor because of him; let him not come to great shame because of you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܝܲܠܕܵܐ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The phrase 'second birth' (ܒܝܲܠܕܵܐ ܕܲܬܼܪܹܝܢ) refers to baptismal regeneration, a common theme in Jacob of Serugh's catechetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ","severity":"info","text":"The phrase 'Our Father who art in heaven' (ܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ) directly quotes the opening of the Lord's Prayer (Matthew 6:9; Luke 11:2), which Jacob interprets as a protective invocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The term 'baptism' (ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ) is personified as the mother who gives birth to the believer, reflecting Jacob's sacramental theology where baptism confers spiritual filiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ","severity":"info","text":"The phrase 'son of Adam' (ܒܲܪܢܵܫܵܐ) echoes the Syriac tradition of Adam as a type of Christ and humanity, paralleling Jacob's homilies on the human condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative analogy of a child calling to a mighty father, now explicitly linking the prayer 'Our Father' to the believer's spiritual rebirth and protection from evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܸܕܼܚܲܠ","severity":"caution","text":"The verb 'fears' (ܢܸܕܼܚܲܠ) appears twice in this passage; the Syriac text may have a scribal variant or ditrography, as the sense shifts from the enemy's fear to the believer's fear, but the context supports both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܸܛܠ ܚܵܘܵܐ ܕܐܝܼܬܹܝܗ̇ ܐܸܡܵܟ̣' is ambiguous: it could mean 'because of your mother' (referring to the church or baptism) or 'because of your mother's womb' (a literal reading). The translation opts for the former, consistent with Jacob's allegorical style."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܒܹܗ ܝܵܪܹܒ̣ ܐܲܢ̄ܬ݁ ܠܵܐ ܢܸܙܥܲܪ ܒܵܟ̣ ܐܸܢ ܦܵܪܘܿܫܵܐ ܐܢ̄ܬ݁:\nܛܘܿܪ: ܐܝܼܩܵܪܵܐ ܠܐܲܒ̣ܵܐ ܕܪܲܒ݁ ܗ̄ܘ̣ ܘܒܹܗ ܝܵܪܹܒ̣ ܐܲܢ̄ܬ݁܀ ܥܲܠ ܗܵܝ̇ ܡܵܪܲܢ ܐܲܠܦܵܟ̣ ܕܬܸܩܪܸܐ ܠܐܲܒ̣ܵܐ ܐܲܒ̣ܘܼܢ:\nܕܓܸܢܣܵܐ ܪܲܒܵܐ ܣܲܓܝܼ ܬܵܒܲܥ̇ ܫܡܵܐ ܫܲܦܝܼܪܵܐ܀ ܡܸܢܵܗ̇ ܕܗܵܕܹܐ (ܕܠܹܗ ܠܐܲܠܵܗܵܐ: ܐܲܒ̣ܘܼܢ ܩܵܪܹܝܬ݁:\nܬܹܐܨܲܦ ܬܸܫܦܲܪ (ܐܲܝܟ̣ ܡܵܐ: ܕܲܗ݀ܘܲܝܬ݁ ܒܪܵܐ ܠܐܲܠܵܗܵܐ܀ ܕܲܢܙܝܼܥ ܡܸܢܵܟ̣ ܠܲܒ̣ܥܸܠܕܲܪܵܟ̣ ܐܲܠܦܵܟ̣ ܕܐܲܝܟܲܢ:\nܬܸܩܪܸܐ ܐܲܒ̣ܘܼܢ ܕܲܫܡܹܗ ܡܙܝܼܥ ܒܸܪ̈ܝܵܬܼܵܐ܀ ܠܵܟ̣ ܠܘܼܒܵܒ̣ܵܐ ܟܲܕܼ ܝܵܠܹ̇ܦ ܐܲܢ̄ܬ݁ ܡܲܢ̣ܘܼ ܐܲܒ̣ܘܼܟ̣:\nܠܗܵܘ̇ ܕܘܼܚܵܠܵܐ ܕܫܵܡܲܥ̇ ܕܐܝܼܬܼ ܠܵܟ̣ ܐ̄ܒ̣ܵܐ ܓܲܢ̄ܒܵܪܵܐ܀ ܥܲܠ ܡܵܘܠܵܕܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ ܨܒ̣ܵܐ ܕܲܢܫܲܕܪܵܟ̣:\nܟܲܕܼ ܡܥܲܗܸܕܼ ܠܵܟ̣ ܕܝܼܠܝܼܕܼ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܕܢܸܗܘܸܐ ܐܝܼܬܼ ܠܵܟ̣ ܣܲܒ̣ܪܵܐ ܪܲܒܵܐ ܠܘܵܬܼ ܐܲܠܵܗܵܐ:\nܕܗܘ݀ܵܐ ܐܲܒ̣ܘܼܟ̣ ܘܲܗ݀ܘܲܝܬ݁ ܠܹܗ ܒܪܵܐ ܒܝܲܠܕܵܐ ܕܲܬܼܪܹܝܢ܀ ܠܐܲܒ̣ܵܐ ܩܵܪܹܝܬ݁ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁ ܢܹܐܬܸܐ ܢܸܦܪܘܿܩ:\nܒܢܵܘ̈ܗܝ ܕܐܸܫܬܲܥܒܲܕܼܘ ܠܐܵܟܹܠܩܲܪܨܵܐ ܗܵܐ ܡ̣ܢ ܥܵܠܲܡ܀ ܐܵܡܲܪ ܐܲܢ̄ܬ݁ ܠܹܗ ܡܸܫܒܵܐ ܫܒܸܐ ܐ̈ܢܵܐܠ ܘܲܡܙܲܒܲܢ ܐ̄ܢܵܐ:\nܘܲܗܘܹ̇ܝܬܼ ܥܲܒ̣ܕܵܐ ܘܗܵܐ ܡܫܲܥܒܲܕܼ ܐ̄ܢܵܐ ܒܹܝܬܼ ܢܘܼܟ̣ܪ̈ܵܝܹܐ܀ ܚܛܝܼܬܼܵܐ ܙܒܲܢܬܲܢܝ ܘܐܸܢܵܐ ܢܸܦܠܹ̇ܝܬܼ ܡ̣ܢ ܚܹܐܪܘܼܬܼܵܐ:\nܘܕܲܒ̣ܪܘܼܢܝ ܡܸܢܵܟ̣ ܘܲܗܘܹ̇ܝܬܼ ܥܲܒ̣ܕܵܐ ܠܲܣܪܝܼܩܘܼܬܼܵܐ܀ ܡܵܪܵܐ ܒܝܼܫܵܐ ܕܲܩ̇ܢܹܝܬܼ ܟܲܕܼܢܲܢܝ ܒܢܝܼܪܵܐ ܩܲܫܝܵܐ:\nܘܗܵܐ ܡܢܵܘܲܠ ܠܝܼ ܒܹܝܬܼ ܥܲܒ̣ܕܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܚܲܫܹ̈ܐ܀ ܐܸܙܕܲܒܢܹ̇ܬܼ ܡܵܪܝ ܐܲܝܟܲܢ ܐܸܦܢܸܐ ܥܲܠ ܚܹܐܪܘܼܬܼܵܐ:\nܕܐܸܢܵܐ: ܒܨܸܒ̣ܝܵܢܝ ܐܸܙܹ̇ܠ̄ܬܼ ܥܲܡܹܗ ܕܡܵܪܵܐ ܒܝܼܫܵܐ܀","english":"In it, you will not be diminished, O discerning one.\n\nThe mountain: honor to the Father who is great, and in it you will increase. For this reason, my Lord taught you to call the Father \"Our Father.\"\n\nOf the great race, the beautiful name is much sought after. From this (that it is for God: you called \"Our Father\"),\n\nyou will be added to and become beautiful, as you were made a son to God. So that your fear of your adversary may be diminished, he taught you how\n\nto call \"Our Father\" whose name is moved among creatures. For you, the heart, while you learn, \"How is he your Father?\"\n\nTo that mystery which hears that you have a mighty father. Concerning the birth of baptism, he wished to send you,\n\nwhile reminding you that you are born spiritually. So that you may have great hope toward God,\n\nthat he is your Father and you were made his son in the second birth. You called \"Father\" when you prayed, \"Come, deliver us.\"\n\nIn the words of those who were enslaved to the slanderer, behold, from the world. You say to him, \"Enough! You have captured my members and sold my members,\n\nand I became a slave, and behold, my members are enslaved among strangers. Sin sold me, and I fell from freedom,\n\nand my conduct was taken from you, and I became a slave to vanity. An evil lord who held me in a harsh prison,\n\nand behold, he cast me into a house of slavery full of sufferings. I was sold, my lord, how shall I return to freedom,\n\nso that I, by my will, went with the evil lord?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܿܪ","severity":"info","text":"The Syriac ṭūr (mountain) is a metaphor for spiritual ascent or the elevated state of prayer, echoing Jacob’s homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒ̣ܘܼܢ","severity":"info","text":"The Syriac ʾabûṭ (Our Father) is the incipit of the Lord’s Prayer, here treated as a title that invokes divine filiation and fear in the adversary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The reference to the birth of baptism (maʿmōdīṯā) aligns with Jacob’s catechetical emphasis on baptism as a second birth, a common Syriac theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the reader (O discerning one) to a dramatic monologue of the enslaved soul, a rhetorical device typical of Jacob’s mimre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The term ʾākel qarṣā (slanderer) is a Syriac epithet for Satan, derived from the root for calumny; it echoes New Testament usage (e.g., John 8:44) but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders ܕܲܢܙܝܼܥ as moved, but the Syriac more likely means feared or trembling; the sense of the adversary’s fear is clearer in the original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܢܙܝܼܥ ܡܸܢܵܟ̣ (that your fear) could be read as the adversary’s fear of you or your fear of the adversary; the context favors the former.","The shift from second-person address to first-person lament (I was sold) may represent a change in speaker or a rhetorical prosopopoeia."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܚܸܘܝܵܐ ܢܟ̣ܝܼܠܵܐ ܫܩܲܠ̣ ܡܿܢܝ ܩܲܢܝܵܐ ܘܲܪܡܵܝ ܐܝܼܕܼܵܐ:\nܘܒܹܝܬܼ ܠܹܗ ܠܚܵܘܵܐ ܟܬܲܒ̣ܘ ܐܸܫܛܵܪܵܐ ܘܥܲܒ̣ܕܵܐ ܥܲܒ̣ܕܘܼܢܝ܀ ܐ̄ܢܵܐ ܝܸܗ̇ܒܹ݁ܬܼ ܦܘܼܡܝ ܘܲܗܘܹ̇ܝܬܼ ܥܲܒ̣ܕܵܐ ܕܒܲܪ ܚܹܐܪܹ̈ܐ ܗ̄ܘܹ̇ܝܬܼ:\nܘܐܵܟܹܠܩܲܪܨܵܐ ܕܲܙܒ̣ܢܲܢܝ ܚܲܒ̣ܫܲܢܝ ܒܲܣܪܝܼܩܘܼܬܹܗ܀ ܕܠܵܟ̣ ܕܹܝܢ ܐܲܒ̣ܵܐ ܐܝܼܕܼܵܐ ܒܐܸܫܛܵܪܝ ܠܵܐ ܪܲܡܝܵܐ ܠܵܟ̣:\nܠܵܐ ܙܲܒܸܢܬܵܢܝ ܠܵܐ ܬܸܫܒܘܿܩܲܝܢܝ ܨܹܝܕܼ ܥܵܘܵܠܵܐ܀ ܬܹܐܬܸܐ ܙܒ̣ܝܼܢܬܵܐ ܕܲܟ̣ܬܲܒ̣ ܚܸܘܝܵܐ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ:\nܘܲܚܙܝܼ ܬܲܡܵܢ ܕܲܪܡܵܝ ܐܝܼܕܼܵܟ̣ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬ݁܀ ܥܲܬܵܐ: ܥܲܡܹܗ ܕܐܲܝܟܲܢܵܐ ܒܪܵܐ ܒܸܠܥܵܕܼ ܐܲܒ̣ܘܼܗܝ:\nܐܲܡܪܲܚ̣ ܢܸܙܒܸܢ ܗܵܘ ܡܵܪܘܿܕܼܵܐ ܘܠܵܐ ܐܸܣܬܲܪܲܕܼ܀ ܕܢܹܐܙܲܠ ܛܲܠܝܵܐ ܢܙܲܒܸܢ ܢܲܦ̮ܫܹܗ ܒܸܠܥܵܕܼ ܐܲܒ̣ܘܼܗܝ:\nܡܲܢ ܙܵܒܹ̇ܝܢ ܠܹܗ ܘܲܬܼܟ̣ܝܼܠ ܥܠܵܘܗܝ ܕܲܡܩܲܕܸܐ ܠܹܗ܀ ܬܹܐܬܸܐ ܙܒ̣ܝܼܢܬܵܐ ܘܐܸܢ ܪܲܡܝܵܐ ܠܹܗ ܐܝܼܕܼܵܐ ܠܐܲܒ̣ܵܐ:\nܘܐܸܠܵܐ ܢܸܒ̣ܛܲܠ ܐܵܦ ܙܵܒ̣ܘܿܢܵܐ ܘܲܡܙܲܒ݁ܢܵܢܵܐ܀ ܐܸܙܕܲܒ݁ܢܹܬܼ ܡܵܪܝ ܘܐܲܢ̄ܬ݁ ܠܵܐ ܪܓ̣ܝܼܫ ܐܲܢ̄ܬ݁ ܟܲܕܼ ܐܲܒ̣ܵܐ ܐܲܢ̄ܬ݁:\nܠܵܐ ܬܸܫܬܲܪܲܪ ܬܸܢܘܲܝ ܕܲܗܘ݀ܵܬܼ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ܀ ܠܵܐ ܢܸܚܕܸܐ ܠܝܼ ܒܝܼܫܵܐ ܕܣܵܒܲܪ ܕܲܡܩܲܕܸܐ ܠܝܼ:\nܠܵܐ ܙܲܒܸ݁ܢܬܵܢܝ ܠܵܐ ܬܲܗܡܸܐ ܡܹܢܝ ܟܲܕܼ ܕܝܼܠܵܟ̣ ܐ̄ܢܵܐ܀ ܠܵܐ ܪܲܡܝܵܐ ܠܵܟ̣ ܐܝܼܕܼܵܐ ܒܲܟ̣ܬܼܵܒ̣ܝ ܠܵܐ ܢܸܫܬܲܪܲܪ:\nܬܠܘܿܚ ܠܲܙܒ̣ܝܼܢܬܵܐ ܕܲܥܒܲܕܼ ܚܸܘܝܵܐ ܒܢܸܟ̣ܠܵܐ ܪܲܒܵܐ܀ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܝܼ ܫܡܵܟ̣ ܕܐܝܼܬܼܵܘܗܝ ܨܲܠܡܵܟ̣ ܘܐܸܬ݁ܛܲܡܲܐ ܠܹܗ:\nܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣ ܡܸܛܠܵܬܼܵܟ̣܀ ܐ̄ܒ̣ܵܐ ܠܵܐ ܬܲܪܦܸܐ ܒܹܝܬܼ ܥܲܒ̣ܕܘܼܬܼܵܐ ܒܢܲܝ̈ܵܐ ܕܲܥܪܲܩ̣ܘ:\nܬܵܐ ܕܒܲܪ ܐܸܢܘܿܢ ܡ̣ܢ ܡܵܪܘܿܕܼܵܐ ܕܫܲܥܒܸ݁ܕܼ ܐܸܢܘܿܢ܀","english":"The serpent, the accuser, took the hand of the father and cast it down. And he gave the serpent a writ of sale and made him a slave. I gave my mouth and became a slave, though I was of the freeborn. And the slanderer who sold me bound me in his emptiness. But for you, O Father, your hand is not cast down upon my writ. You did not sell me, you did not abandon me to the side of the iniquitous. Let the writ come that the serpent wrote without you. And see there that he who cast down your hand cannot find you. Now: with him who is like a son without his father, we say, \"Let that rebel sell, and he will not be disciplined.\" Let the child go and sell himself without his father. He sells him and trusts that he will sanctify him. Let the writ come, and if he casts his hand upon the Father, then the seller and the buyer will both be in vain. I was sold, my Lord, and you did not perceive, you who are the Father. Do not be troubled, for you are not without your own. Do not rejoice, O evil one, who thought you sanctified me. You did not sell me, do not be amazed at me, for I am yours, O Father. Your hand is not cast down upon my writ, it will not be troubled. Gaze upon the writ that the serpent made with great cunning. I had your name, which is your image, and it was defiled. Our Father who art in heaven, may your name be hallowed because of you. O Father, do not slacken in the house of servitude among those who fled. Come, so that the son of the free may be from the rebel who enslaved the free.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Syriac term ḥewyā (serpent) is used here as a figure for Satan or the accuser, consistent with Jacob's allegorical reading of the Lord's Prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣","severity":"info","text":"The phrase 'Our Father who art in heaven, may your name be hallowed' directly quotes the opening of the Lord's Prayer (Matt 6:9–13), which Jacob is expounding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of a 'writ of sale' (ܐܸܫܛܵܪܵܐ) and enslavement reflects Jacob's typological reading of the believer's spiritual bondage to sin and redemption through the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the serpent's deception and the Father's non-abandonment, leading to the direct citation of the Lord's Prayer, marking a transition from allegory to prayer text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the serpent writing a 'writ' and the Father's hand not being cast down parallels earlier passages in Jacob's homily where the serpent's actions are contrasted with divine protection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., 'ܢܟ̣ܝܼܠܵܐ' may be a variant of 'ܕܟ̣ܝܼܠܵܐ' (the accuser) or a scribal error; the translation 'accuser' is adopted.","The phrase 'ܒܸܠܥܵܕܲܝܟ' (without you) is ambiguous: it could mean 'without your involvement' or 'in your absence'; the context suggests the latter."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܟܠ ܡܘܿܢ ܕܲܗܘ݀ܵܐ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ ܠܵܐ ܢܸܬܼܩܲܝܲܡ:\nܥܲܠ ܕܐܲܒ̣ܵܐ ܐܲܢ̄ܬ݁ ܡܸܠܬܼܵܟ̣ ܬܩܘܼܡ ܘܲܩܢܝܼ ܕܝܼܠܵܟ̣܀ ܒܸܠܥܵܕܼ ܓܲܒ̣ܪܵܗ̇ ܙܲܒ݁ܢܲܬ ܚܵܘܵܐ ܒܢܲܝ̈ܵܐ ܠܐܲܒ̣ܕܵܢ:\nܒܓ̣ܵܢ ܕܲܝܵܢܵܐ ܟܬܼܵܒ̣ܵܐ ܕܐܲܢ̄ܬ݁ܬܼܵܐ ܠܵܐ ܡܸܬܼܩܲܒܲܠ܀ ܚܸܘܝܵܐ ܗ̄ܘ̣ ܣܵܦ̇ܪܵܐ ܘܗܵܝ̇ ܕܲܡܙܲܒ݁ܢܵܐ ܐܲܢ̄ܬ݁ܬܼܵܐ ܐܝܼܬܹܝܗ̇:\nܘܐܸܢܵܐ ܗܘܹ̇ܝܬܼ ܠܝܼ ܒܝܼܫ ܒܝܼܫ ܡܸܢܗܘܿܢ ܒܹܝܬܼ ܥܲܒ̣ܕܘܼܬܼܵܐ܀ ܠܵܐ ܫܲܪܝܼܪܝܼܢ ܠܵܐ ܢܸܬܼܩܲܒ݁ܠܘܼܢ ܐܸܫܛܵܪ̈ܲܝܗܘܿܢ:\nܬܲܠܲܚ ܘܐܲܚܪܸܒ̣ ܘܲܫܪܝܼ ܟ̱ܠܵܗ̇ ܕܲܓܵܠܘܼܬܼܵܐ܀ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܡܵܪܵܐ ܘܐܝܼܬܼ ܥܲܒ̣̈ܕܹܐ ܛܥܝܼ̈ܢܲܝ ܨܲܠܡܵܟ̣:\nܘܐܸܨܛܲܕܝܼ ܒܗܘܿܢ ܚܲܕܼ ܛܲܪܟܵܢܵܐ ܘܲܙܒܲܢ ܐܸܢܘܿܢ܀ ܘܐܲܦܸܩ̣ ܐܸܢܘܿܢ ܡ̣ܢ ܡܵܪܘܼܬܼܵܟ̣ ܡܲܠܝܲܬܼ ܫܘܼܦܪܹ̈ܐ:\n(ܘܢܵܘܸܠ̣ ܐܸܢܘܿܢ: ܒܹܝܬܼ ܥܲܒ̣ܕܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܘܵܝܹ̈ܐ܀ ܠܵܐ ܬܲܓܲܪ ܠܹܗ ܕܲܙܒܲܢ ܥܲܒ̣ܕܲܝ̈ܟ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ:\nܣܲܒ̣ ܐܸܢܘܿܢ ܠܵܟ̣ ܠܵܐ ܬܸܬܸܠ ܠܹܗ ܕܢܸܩܢܸܐ ܐܸܢܘܿܢ܀ ܨܒ̣ܵܐ ܕܒܲܚܛܘܼܦܝܵܐ ܢܸܗܘܸܐ ܡܵܪܵܐ ܥܲܠ ܩܸܢܝܵܢܵܟ̣:\nܩܢܝܼ ܐܲܢ̄ܬ݁ ܕܝܼܠܵܟ̣ ܘܲܠܚܵܛܘܿܦܵܐ ܫܕܼܝܼ ܠܐܲܒ̣ܕܵܢܵܐ܀ ܡܵܪܵܐ ܐܢ̄ܬ݁ ܘܐܲܒ̣ܵܐ ܬܵܐ ܦܪܘܿܩ ܕܝܼܠܵܟ̣ ܡ̣ܢ ܡܵܪܘܿܕܼܵܐ:\nܕܲܕܼܠܵܐ ܕܝܼܠܹܗ ܒܵܥܹ̇ܐ ܕܢܸܩܢܸܐ ܥܵܘܵܠܵܐܝܼܬܼ܀ ܐ̄ܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣ ܡܵܐ ܕܐܵܡܲܪ ܐܲܢ̄ܬ݁:\nܟܠܗܘܿܢ ܗܵܠܹܝܢ ܙܵܘ̈ܥܹܐ ܚܵܒ̣݁ܫܲܬ݁ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܡܸܛܠ ܗܵܠܹܝܢ ܐܲܠܦܵܟ̣ ܡܵܪܲܢ ܬܸܩܪܸܐ ܐܲܒ̣ܘܼܢ:\nܕܟ̣ܠ ܝܘܼܬܼܪ̈ܵܢܹܐ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ ܢܸܫܬܲܟ̣ܚܘܼܢ ܠܵܟ̣܀ ܕܐܲܢ̄ܬ݁ ܬܸܙܕܲܗܸܐ ܡܸܛܠ ܕܐܝܼܬܼ ܠܵܟ̣ ܐܲܒ̣ܵܐ ܪܵܡܵܐ:\nܘܒ̣ܝܼܫܵܐ ܢܸܕܼܚܲܠ ܪܲܒ݁ܘܼܬܹܗ ܕܪܵܡܵܐ ܐܲܒ̣ܘܼܟ̣܀","english":"Every time that you are not there, it cannot be established.  \nUpon the father, your word shall stand, and your decree is yours. Without her husband, Eve sold her children to destruction.  \nIn the court of the judge, the writ of the woman is not accepted. The serpent is the scribe, and she who sells is the woman.  \nAnd I became evil, worse than that, in the house of servitude. Their contracts are not valid, nor are they accepted.  \nScatter, destroy, and dissolve all of the deception. You are the lord, and there are stray servants who bear your image.  \nAnd I was oppressed by a certain tyrant, and he sold my ears. And he removed my ears from your lordship, full of beauties.  \n(Woe to my ears: in the house of servitude full of woes. Do not trade him who sold your servants without you.  \nTake my ears for yourself, do not give them to him who would cut off my ears. He desires that by theft he become lord over your possession.  \nDecree what is yours, and cast the thief to destruction. You are lord and father; come, redeem what is yours from the rebel,  \nwho, though it is not his, seeks to cut it off unjustly. \"Our Father who art in heaven, hallowed be thy name,\" when you say,  \nall these movements you gather when you pray. For these your teaching, our Lord, is called \"Our Father,\"  \nso that all benefits from the prayer may be found for you, that you may be adorned because you have a high father,  \nand the evil one will fear the greatness of the high one, your father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker contrasts the father's enduring word with the invalid writ of the woman sold by the serpent, emphasizing the father's authority over fraudulent contracts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ","severity":"info","text":"The Syriac phrase 'Our Father who art in heaven' directly quotes the opening of the Lord's Prayer (Matthew 6:9b), marking the transition from allegory to prayer citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Our Father who art in heaven, hallowed be thy name' echoes Matthew 6:9-10, though the Syriac Peshitta wording is followed closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of a writ of sale and a court of judgment reflects late antique Syriac legal metaphors for sin and redemption, common in Jacob of Serugh's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the allegorical narrative of the fall and servitude, then pivots to direct prayer with the Lord's Prayer citation, marking a structural shift from lament to petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the serpent as scribe and the woman as seller parallels earlier Syriac traditions (e.g., Ephrem) that depict Satan as a fraudulent notary in the fall narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܘܢܵܘܸܠ̣, ܐܸܨܛܲܕܝܼ) that may affect the precise sense of the speaker's oppression; the translation follows the edition's interpretation."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܘܢܹܐܬܼ̈ܝܵܢ ܟܠܗܹܝܢ ܩܲܕܼ̈ܡܵܝܵܬܼܵܐ ܘܡܸܨ̈ܥܵܝܵܬܼܵܐ:\nܕܲܥܒ̣ܝܼ̈ܕܼܵܢ ܠܵܟ̣ ܒܸܠܥܵܕܼ ܐܲܒ̣ܵܐ ܘܢܸܫܪܸܐ ܐܸܢܹܝܢ܀ ܘܥܲܠ ܕܲܛܠܸܐ ܗ̄ܘܲܝܬ݁ ܘܲܡܙܲܒܲܢ ܗ̄ܘܲܝܬ݁ ܒܸܠܥܵܕܼ ܐܲܒ̣ܘܼܟ̣:\nܬܸܒ̣ܛܲܠ ܬܸܢܘܲܝ ܗܵܝ̇ ܕܲܙܒ̣ܝܼܢܬܵܐ ܘܬܸܬܼܚܲܪܲܪ ܐܲܢ̄ܬ݁܀ ܘܲܗܘܵܬܼ ܝܵܕܼܥܵܐ ܚܛܝܼܬܼܵܐ ܕܙܸܒ̣ܢܲܬ ܒܐܝܼ̈ܕܲܝ ܚܸܘܝܵܐ:\nܕܡܸܫܬܲܪܝܵܐ ܠܵܗ̇ ܬܸܢܘܲܝ ܕܲܗܘܵܬܼ ܡ̣ܢ ܚܲܪܡܵܢܵܐ܀ ܕܲܒ̣ܥܵܐ ܐܸܢܘܿܢ ܐܲܒ̣ܵܐ ܠܲܒ̣ܢܵܘ̈ܗܝ ܢܸܬܼܦܲܢܘܿܢ ܠܹܗ:\nܘܗܵܐ ܩܵܪܹܝܢ ܠܹܗ ܘܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܢܸܟ̣ܠܸܐ ܐܸܢܘܿܢ܀ ܥܲܠ ܗܵܝ̇ ܐܲܒ̣ܘܼܢ ܐܲܠܦܵܟ̣ ܕܬܸܩܪܸܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܕܒܲܫܡܹܗ ܕܐܲܒ̣ܵܐ ܟܠ ܛܵܒ̣ܵܬܼܵܐ ܢܸܫܬܲܟ̣̈ܚܵܢ ܠܵܟ̣܀ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣ ܡܵܐ ܕܐܵܡܲܪ ܐܲ̄ܬ݁ ܠܵܟ̣ ܗ̄ܘ̣ ܡܲܠܸܦ:\nܬܸܗܘܸܐ ܩܲܕܝܼܫ ܡܸܛܠ ܐܲܒ̣ܘܼܟ̣ ܕܲܡܠܸܐ ܩܘܼ̈ܕܼܫܹܐ܀ ܘܬܸܬܸܠ ܐܲܬܼܪܵܐ ܚܛܝܼܬܼܵܐ ܒܢܲܦܫܵܐ ܕܠܵܐ ܩܲܕܝܼܫܵܐ:\nܒܛܸܒܵܐ ܕܚܝܼܠܵܐ (ܘܲܫܡܵܐ ܪܲܒܵܐ ܕܐܲܒ̣ܵܗܘܼܬܼܵܐ:܀ ܢܸܬܼܩܲܕܲܫ ܫܡܵܟ̣ ܘܬܹܐܬܸܐ ܠܘܵܬܲܢ ܐܵܦ ܡܲܠܟ݁ܘܼܬܼܵܟ̣:\nܕܐܸܢ ܡܲܠܟ݁ܘܼܬܼܵܐ ܙܵܝ̇ܚܵܐ ܕܬܹܐܬܸܐ ܪܥܸܠ̣ܘ ܡܵܪ̈ܘܿܕܹܐ܀ ܥܲܠ ܗܵܝ̇ ܐܲܠ̣ܦܵܟ̣ ܡܵܪܲ ܕܬܸܩܪܸܐ ܠܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܡܸܛܠ ܬܸܓ̣ܡܹ̈ܐ ܕܫܹ̈ܐܕܹܐ ܠܙܝܼ̈ܙܹܐ ܕܲܟ̣ܪܝܼܟ̣ܝܼܢ ܠܵܟ̣܀ ܘܨܵܠܹ̇ܝܢ ܦܲܚܹ̈ܐ ܘܛܵܡ̇ܪܝܼܢ ܢܸܫ̈ܒܹܐ ܘܲܡܨܲܝܼ̈ܕܼܵܬܼܵܐ:\nܘܫܵܕܹܝܢ ܓܹܐܪܹ̈ܐ ܕܥܵܘ̣ܠܵܐ ܒܢܲܦܫܵܐ ܕܲܢܡܲܚܘܿܢܵܗ̇܀ ܘܲܕܼܠܵܐ ܬܚܘܼܒ̣ ܡ̣ܢ ܡܲܫܪܝܼܬܼܵܐ ܨܲܗܝܲܬܼ ܠܲܕܼܡܵܐ:\nܩܪܝܼ ܠܡܲܠܟ݁ܘܼܬܼܵܐ ܘܡܸܚܕܼܵܐ ܥܵܪܩܝܼܢ ܫܹܐܕܹ̈ܐ ܛܲܢ̈ܦܹܐ܀ ܚܲܝ̈ܠܲܝ ܒܝܼܫܵܐ ܠܢܲܦܫܵܟ̣ ܒܵܥܹ̇ܝܢ ܠܲܡܡܲܚܵܝܘܼ:\nܘܐܲܝܟ̣ ܠܲܡܕܼܝܼܢ̄ܬܵܐ ܕܫܘܼܪܹ̈ܐ ܟܲܪܟܘܼܗ̇ ܠܲܡܬܲܪܵܥܘܼ܀","english":"And all the first and middle ones, which were made for you without a father, and the covenant was broken. And you were a child and you sold without your father: the sale of that which was sold is void, and you are freed. And the sinful woman who sold by the hands of the serpent knew that the covenant which was from the curse would be dissolved. The father sought his sons, and they were scattered from him. And behold, he calls him, and he cannot stand still. Because of this, your father taught you to call the Son of God, in whose father's name all good things are found for you. \"Your name is hallowed\" when you say to him, he who teaches: you will be holy because of your father, who is full of holiness. And you will give place to the sinful one, in a soul that is not holy, by the goodness of the mighty one and the great name of fatherhood. \"Your name is hallowed,\" and your kingdom will come to us. For if the victorious kingdom comes, the rebels tremble. Because of this, my lord taught you to call that kingdom, for the ranks of demons are bound to you with chains, and they set snares and bury nets and hunting traps, and they shoot arrows of iniquity at the soul that is to be destroyed. And without guilt, from the camp they thirst for blood. Call the kingdom, and immediately the evil demons flee. The evil forces seek to strike your soul, and like a city wall, they surround your gate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegory of Eve's sin, now addressing the soul directly as a 'sinful woman' who sold herself without the father's authority, voiding the sale and freeing her.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܸܠܥܵܕܼ ܐܲܒ̣ܵܐ","severity":"info","text":"The Syriac phrase 'without a father' (bəlaʿd abā) is a key theological term in Jacob's exegesis, denoting action outside the authority of God the Father, which renders any covenant or transaction void.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܸܬܼܩܲܕܲܫ ܫܡܵܟ̣","severity":"info","text":"The phrase 'Your name is hallowed' (titqaddaš šmāk) directly quotes the Lord's Prayer (Matthew 6:9; Luke 11:2), which Jacob is expounding as a prayer taught by Christ to the disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian of the West Syrian tradition. This homily interprets the Lord's Prayer as a spiritual weapon against demonic forces, reflecting late antique Syriac ascetic and liturgical concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of demons as hunters setting snares and shooting arrows of iniquity parallels Syriac ascetic literature, e.g., the 'Demon of Fornication' in the works of Ephrem and Isaac of Nineveh, who use similar martial metaphors for spiritual combat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the allegory of Eve to direct commentary on the Lord's Prayer, specifically the petitions 'Your name is hallowed' and 'Your kingdom come,' linking them to the father's authority and the expulsion of demons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., 'ܘܢܹܐܬܼ̈ܝܵܢ' (wə-ʾetyā) may be a corrupt form of 'covenants' or 'signs'; the translation follows the sense of 'covenants' based on context.","The phrase 'ܕܲܥܒ̣ܝܼ̈ܕܼܵܢ ܠܵܟ̣' (da-ʿbīdā lāk) could be read as 'which were made for you' or 'which were done to you'; the draft opts for the former."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܘܡܸܚܕܼܵܐ ܕܫܵܡ̇ܥܝܼܢ ܥܲܠ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܕܙܵܝ̇ܚܵܐ ܬܹܐܬܸܐ ܥܪܲܩ̣ ܠܸܓ̣ܝܘܿܢܹ̈ܐ ܚܸܫ̈ܘܿܟ̣ܵܬܼܵܐ܀ ܡܸܛܠ ܗܵܢܵܐ ܐܲܠܦܵܟ̣ ܡܵܪܲܢ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁:\nܩܪܝܼ ܠܡܲܠܟ݁ܘܼܬܼܵܐ ܘܗܵܐ ܐܸܙܕܲܟ̣ܝܲܬ ܡܵܪܘܿܕܼܘܼܬܼܵܐ܀ ܫܵܡܲܥ̇ ܒܝܼܫܵܐ ܕܲܠܡܲܠܟ݁ܘܼܬܼܵܐ ܕܐܲܒ̣ܵܐ ܩܵܪܹܝܬ݁:\nܘܡܸܣܬܲܟܲܠ ܠܹܗ ܕܲܠܡܲܠܟ݁ܘܼܬܼܵܐ ܠܵܐ ܡܨܸܐ ܢܹܐܪܘܿܥ܀ ܠܵܘ ܒܲܨܠܘܿܬܼܵܐ ܠܐ̄ܢܵܫ ܙܲܕܝܼܩܵܐ ܠܥܸܕܼܪܵܟ̣ ܩܵܪܹܝܬ݁:\nܘܠܵܐ ܠܲܢܒ̣ܝܼܵܐ ܢܹܐܬܸܐ ܢܣܲܝܥܵܟ̣ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܘܠܵܐ ܠܲܫܠܝܼܚܵܐ ܢܲܥܪܸܩ ܡܸܢܵܟ̣ ܠܲܒ̣ܥܸܠܕܲܪܵܟ̣:\nܘܠܵܐ ܠܦܘܼܪܩܵܢܵܟ̣ ܚܲܕܼ ܪ̈ܲܒܲܝ ܚܲܝ̈ܠܵܘܵܬܼܵܐ܀ ܘܠܵܐ ܠܓܲܒ̣ܪܝܹܠ ܕܐܲܝܟܲܢ ܕܐܸܬܵܐ ܨܹܝܕܼ ܕܵܢܝܼܐܹܝܠ:\nܢܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܠܲܡܲܝܵܠܘܼ ܒܗܵܝ̇ ܒܵܥܘܼܬܼܵܐ܀ ܘܠܵܐ ܠܡܝܼܟ̣ܵܐܹܝܠ ܕܐܲܝܟ̣ ܕܲܢܩܸܦ̣ ܗ̄ܘ̣ܵܐ ܠܝܼܫܘܿܠ ܒܲܪܢܘܿܢ:\nܢܸܫܡܘܿܛ ܣܲܝܦܵܐ ܠܘܼܩܒܲܠ ܗܵܠܹܝܢ: ܕܲܟ̣ܪܝܼܟ̣ܝܼܢ ܠܵܟ̣܀ ܡܲܪܦܹܝܬ݁ ܚܲܝ̈ܠܹܐ ܘܪ̈ܲܒܲܝ ܚܲܝ̈ܠܹܐ ܘܫܲܠܝܼ̈ܛܵܢܹܐ:\nܘܠܵܗ̇ ܠܡܲܠܟ݁ܘܼܬܼܵܐ ܩܵܪܹܝܬܼ ܩܵܪܹܝܬ݁ ܬܹܐܬܸܐ ܥܲܠ ܡܵܪ̈ܘܿܕܹܐ܀ ܠܵܐ ܠܡܲܠܲܐܟܹ̈ܐ ܐܵܦܠܵܐ ܠܟܹܐܢܹ̈ܐ ܘܠܵܐ ܠܙܲܕܝܼ̈ܩܹܐ:\nܐܲܠ̣ܦܵܟ̣ ܡܵܪܲܢ ܕܬܸܩܪܸܐ ܠܥܸܕܼܪܵܟ̣ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܐܸܠܵܐ ܕܬܸܩܪܸܐ ܠܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܕܙܵܝ̇ܥܝܼܢ ܡܸܢܵܗ̇ ܟܠܗܘܿܢ ܚܲܝܠܵܘ̈ܗܝ ܕܲܒ̣ܥܸܠܕܲܪܵܐ܀ ܩܪܝܼ ܠܡܲܠܟ݁ܘܼܬܼܵܐ ܕܬܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܡܲܠܝܲܬܼ ܢܘܼܗܪܵܐ:\nܘܡܸܚܕܼܵܐ ܥܵܪܩܝܼܢ ܟܠܗܘܿܢ ܕܲܝܘܹ̈ܐ ܒܢܲܝ̈ ܚܸܫܘܿܟ̣ܵܐ܀ ܡܸܚܕܼܵܐ ܕܫܵܡ̇ܥܝܼܢ ܫܹܐܕܼ̈ܐ ܕܩܵܪܹܝܬ݁ ܢܹܐܬܸܐ ܡܲܠܟܵܐ:\nܠܵܐ ܡܩܵܘܹܝܢ ܠܹܗ ܥܕܲܡܵܐ ܕܢܹܐܬܸܐ ܢܸܫܟܲܚ ܐܸܢܘܿܢ܀","english":"And immediately, when they hear about the Kingdom of the House of God, that it is coming, the legions of darkness flee. For this reason, our Lord taught you, when you pray: \"Call upon the Kingdom, and behold, you are freed from rebellion.\" The evil one hears that you are calling upon the Kingdom of the Father, and he realizes that he cannot overcome the Kingdom. Not to a righteous man for your help did you call in prayer, nor to a prophet to come to your aid when you pray, nor to an apostle to drive away your adversary from you, nor to your salvation, any of the commanders of the forces. Nor to Gabriel, who came as he did to Daniel, to come to you to incline you in this petition. Nor to Michael, who as he smote Joshua son of Nun, would unsheathe his sword against these whom I have mentioned for you. You have dismissed the forces, the commanders of the forces, and the rulers, and you have called upon the Kingdom itself. You have called for it to come upon the rebels. Not to angels, nor to priests, nor to the righteous: our Lord taught you to call for your help when you pray, but to call upon that Kingdom of the House of God, from which all the forces of the adversary tremble. Call upon the Kingdom to come to you; it fills with light, and immediately all the demons in the darkness flee. Immediately, when the demons hear that you have called the King to come, they cannot endure until he arrives and finds them there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Kingdom of the House of God' is a distinctive expansion of the biblical 'Kingdom of God' (ܡܲܠܟܘܼܬܵܐ ܕܐܲܠܵܗܵܐ), emphasizing the temple or household imagery central to Jacob's ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܲܒ̣ܪܝܹܠ ܕܐܲܝܟܲܥ ܕܐܸܬܵܐ ܨܹܝܕܼ ܕܵܢܝܼܐܹܝܠ","severity":"info","text":"The reference to Gabriel's appearance to Daniel alludes to Dan 8:16–17 and 9:21, where Gabriel interprets visions; Jacob contrasts this angelic mediation with the direct invocation of the Kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼܟ̣ܵܐܹܝܠ ܕܐܲܝܟ̣ ܕܲܥܩܸܦ̣ ܗ̄ܘ̣ܐ ܠܝܼܫܘܿܠ ܒܲܪܥܘܿܥ","severity":"info","text":"Michael's smiting of Joshua son of Nun (Joshua) refers to Josh 5:13–15, where the archangel assists in the conquest of Jericho; Jacob uses this to show that even such militant aid is superseded by the Kingdom's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܸܓ̣ܝܘܿܢܹ̈ܐ ܚܸܫ̈ܘܿܟ̣ܵܬܼܵܐ","severity":"info","text":"'Legions of darkness' (ܠܸܓ̣ܝܘܿܢܹ̈ܐ ܚܸܫ̈ܘܿܟ̣ܵܬܼܵܐ) draws on Roman military terminology (legio) adapted in Syriac for demonic hosts, a common motif in Syriac ascetic and liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in the homily: after listing rejected intermediaries (righteous, prophets, apostles, angels), Jacob asserts the direct invocation of the Kingdom as the sole effective prayer, mirroring the Lord's teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of demons fleeing at the mention of the Kingdom parallels Shenoute's 'Our Father' commentary (dossier:coptic-shenoute-abraham-our-father), where the divine name disperses evil forces, suggesting a shared liturgical tradition.","cites":[{"key":"dossier:coptic-shenoute-abraham-our-father","label":"gap dossier: Abraham Our Father","url":"https://naxiai.com/christian/gaps/coptic-shenoute-abraham-our-father"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ may be read as 'Kingdom of the House of God' or 'Kingdom of God's temple'; the translation opts for the former, but the temple connotation is present.","The phrase ܠܵܐ ܠܲܥܒ̣ܝܼܵܐ (not to a prophet) is ambiguous: it could mean 'not to a prophet' or 'not to a father'; the context of listing intermediaries supports 'prophet'."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܒܛܸܒܹ݁ܗ ܥܵܪܩܝܼܢ ܡܲܢ ܓܹܝܪ ܠܘܼܩܒܲܠ ܡܲܠܟܵܐ ܪܲܒܵܐ:\nܡܸܫܟܲܚ ܢܲܩܪܸܒ̣ ܐܲܝܟܵܐ ܕܐܵܬܹ̇ܐ ܠܲܡܥܲܕܵܪܘܼ܀ ܐܸܠܘܼ ܐܸܬ̤ܵܐ ܐܵܘ ܡܲܠܲܐܟ̣ܵܐ ܐܵܘ ܙܲܕܝܼܩܵܐ:\nܐܵܘ ܡܲܩܪܸܒ̣ ܗ̄ܘ̣ܵܐ ܐܵܘ ܠܵܐ ܡܲܩܪܸܒ̣ ܐܵܟܹܠܩܲܪܨܵܐ܀ ܐܸܢ ܙܵܝ̇ܚܵܐ ܕܹܝܢ ܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܬܹܐܬܸܐ ܐܲܝܟܲܢ:\nܐܝܼܬܼ ܒܹܗ ܚܲܝܠܵܐ ܕܢܹܐܪܘܿܥ ܙܵܘܚܵܐ ܕܗܵܝ̇ ܪܲܒ݁ܘܼܬܼܵܐ܀ ܡܸܛܠܗܵܢܵܐ ܕܬܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܗܝ̤ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܐܲܠ̣ܦܵܟ̣ ܕܬܸܦܪܸܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܘܲܕܼܙܲܡܸܢܬܵܗ̇ ܬܹܐܬܸ ܠܘܵܬܼܵܟ̣ ܐܲܬܼܩܸܢ ܐܵܦ ܐܲܢ̄ܬ݁:\nܕܘܼܟ݁ܬܼܵܐ ܕܚܵܫ̇ܚܵܐ ܠܗܵܝ̇ ܡܲܫܪܝܼܬܼܵܐ ܬܸܬܼܝܲܩܲܪ ܒܵܗ̇܀ ܗܵܐ ܠܡܲܠܟ݁ܘܼܬܼܵܐ ܩܵܪܹܝܬ݁ ܬܹܐܬܸܐ ܐܲܬܸܩܸܢ ܐܲܬܼܪܵܐ:\nܒܲܝܬܵܐ ܕܲܢܩܸܕܼ ܘܲܡܠܸܐ ܟ̱ܠܹܗ: ܩܲܕܝܼܫܘܼܬܼܵܐ܀ ܬܲܪܥܹܗ ܕܒܲܝܬܵܐ ܕܐܝܼܬܼܵܘܗܝ ܦܘܼܡܵܐ ܬܠܝܼ ܥܲܠ ܬܲܪܥܹܝܗ̇:\nܐܲܦܲܝ̈ ܬܲܪܥܵܐ ܕܲܒ̣ܐܹܝܢ ܘܠܵܐ ܨܝܼܪ ܘܲܡܨܲܒܲܬܼ ܟܠ܀ ܡܸܨܥܲܬܼ ܒܲܝܬܵܐ ܕܐܝܼܬܼܵܘܗܝ ܠܸܒܵܐ ܪܘܿܣ ܕܲܟ̣ܝܘܼܬܼܵܐ:\nܟܠ ܚܘܼ̈ܫܵܒܹܐ ܕܪܵܚܡ̇ܝܼܢ ܟܠܝܘܿܢ ܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܒܢܲܦܫܵܐ ܕܐܝܼܬܹܝܗ̇ ܕܵܪܲܬܼ ܒܲܝܬܵܐ ܕܡܲܠܟܵܐ ܕܐܵܬܹ̇ܐ:\nܐܲܥܛܲܪ ܒܸܣ̈ܡܹܐ ܥܒ̣ܵܕܹ̈ܐ ܛܵܒܹ̈ܐ ܡ̣ܢ ܟܠ ܓܲܒ݁ܝܼ̈ܢ܀ ܒܐܲܪܥܹܗ ܕܒܲܝܬܵܐ ܫܕܼܝܼ ܐܵܡܸܠܵܐ ܕܚܘܼܒܵܐ ܫܲܦܝܵܐ:\nܕܐܲܝܟܵܐ ܕܫܵܪܹܐ ܚܘܼܒܵܐ ܒܵܥܹ̇ܐ ܕܢܸܚܙܸܐ ܬܲܡܵܢ ܀ ܩ̣ܪܲܝܬ݁ ܒܲܨܠܘܿܬܼܵܐ ܬܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܘܕܲܩ̣ܪܲܝܬ݁ ܐܵܬܼ̇ܝܵܐ ܗ̄ܝ̣ ܛܲܝܸܒ̣ ܐܲܬܼܪܵܐ ܕܬܸܬܼܝܲܩܲܪ ܒܹܗ܀ ܗܵܘ̇ ܕܲܣܕܼܝܼܪ ܗ̄ܘ̣ܵܐ ܕܢܲܩܪܸܒ̣ ܥܲܡܵܟ̣ ܗܵܐ ܥܵܪܹܩ ܠܹܗ:\nܠܘܵܬܼܵܟ̣ ܐܵܬܹ̇ܐ ܡܲܠܟܵܐ ܕܢܸܫܪܸܐ ܐܲܝܟܵܐ ܫܵܪܹܐ܀","english":"In its goodness, the legions flee before the great King. It can bring near where it comes to help. If an angel or a righteous one comes, or if it brings near or not, the accuser. If, however, that Kingdom which is to come conquers, there is in it power to overcome the tumult of that greatness. Because that Kingdom comes to you, it taught you, son of God, when you pray: and when you summon it, it comes to you; stand also yourself, a place worthy of that encampment shall be prepared in it. Behold, you have called to the Kingdom, it comes; stand in the place, the house of righteousness, which is pure and full of all holiness. Its door, which is the mouth, is hung upon its door; the face of the door is sought and not bound, and it arranges everything. In the midst of the house, which is the heart, spread purity; all thoughts that love, all beautiful things stand. In the soul, which is the court of the house of the King who comes, fill with good spices, good deeds from all sides. In the ground of the house, cast the seed of pure love, so that where love dwells, it may see completion there. You have called in prayer, that Kingdom comes to you; and since you have called, it is coming; prepare the place in which it will be received. He who was arranging to bring near with you, behold, he flees; to you comes the King to dwell where he dwells.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The legions of darkness flee before the great King, i.e., the Kingdom of God, which has power to overcome the accuser (Satan).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The Syriac term ܐܵܟܹܠܩܲܪܨܵܐ (ʾāḵelqarṣā) literally means 'accuser' or 'slanderer,' a common epithet for Satan in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of the Kingdom's power to an allegorical description of the believer as a house prepared for the King's arrival, with door (mouth), heart, and soul as its parts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The allegory of the believer as a house or temple prepared for divine presence is rooted in early Syriac ascetical and liturgical tradition, often linked to the concept of the 'spiritual temple.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'son of God' (ܒܪܵܐ ܕܐܲܠܵܗܵܐ) echoes New Testament usage (e.g., Matt 3:17) but here addresses the believer, a common Syriac exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt phrases (e.g., 'its door is hung upon its door'), and the English draft smooths over these difficulties; the precise sense of the allegory remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'its door is hung upon its door' (ܬܲܪܥܹܗ ܕܒܲܝܬܵܐ ܕܐܝܼܬܵܘܗܝ ܦܘܼܡܵܐ ܬܠܝܼ ܥܲܠ ܬܲܪܥܹܝܗ̇) is syntactically unclear; the English draft interprets it as the mouth being the door, but the repetition of 'door' may indicate textual corruption or a deliberate paradox.","The identity of 'he who was arranging to bring near with you' (ܗܵܘ̇ ܕܲܣܕܼܝܼܪ ܗ̄ܘ̣ܵܐ ܕܢܲܩܪܸܒ̣ ܥܲܡܵܟ̣) is ambiguous: it could refer to the accuser (Satan) or to a human mediator."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܚܙܝܼ ܠܡܵܐ ܪܓ̣ܝܼܙ ܐܲܢ̄ܬ݁ ܚܙܝܼ ܠܡܵܐ ܕܠܝܼܚ ܐܲܢ̄ܬ݁ ܚܙܝܼ ܠܡܵܐ ܫܓ̣ܝܼܫ ܐܲܢ̄ܬ݁:\nܚܙܝܼ ܠܡܵܐ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܒܢܲܦܫܵܟ̣ ܐܵܘ ܝܲܥܢܘܼܬܼܵܐ܀ ܚܙܝܼ ܠܡܵܐ ܐܝܼܬܼ ܒܵܟ̣ ܕܲܓܵܠܘܼܬܼܵܐ ܪܹܝܚܵܐ ܣܲܪܝܵܐ:\nܐܵܘ ܙܵܢܝܘܼܬܼܵܐ ܣܝܵܢܵܐ ܕܥܵܪܹܩ ܡܲܠܟܵܐ ܡܸܢܹܗ:܀ ܚܙܝܼ ܠܡܵܐ ܢܸܟ̣ܠܵܐ ܘܡܲܡܠܠܵܐ ܕܦܵܢܹ̇ܐ ܠܲܬܼܪܹܝܢ ܓܲܒ݁ܝܼ̈ܢ:\nܐܵܘ ܠܘܼ̈ܚܫܵܬܼܵܐ ܘܐܸܕܼܢܵܐ ܕܨܲܠܝܵܐ ܠܡܹܐܟܲܠܩܲܪܨܵܐ܀ ܐܸܢ ܐܝܼܬܼ ܗܵܠܹܝܢ ܐܲܦܸܩ ܐܸܢܘܿܢ ܕܐܵܬܹ̇ܐ ܡܲܠܟܵܐ:\nܕܐܸܢܗ̤ܘ ܕܐܵܬܹ̇ܐ ܘܡܸܫܟܲܚ ܗܵܠܹܝܢ ܠܵܐ ܫܵܪܹܐ ܒܵܟ̣܀ ܘܐܸܢ ܥܵܛܹ̇ܦ ܠܹܗ ܡܵܐ ܕܐܲܝܬܝܼܬܵܝܗܝ ܐܵܦ ܥܵܛܹ̇ܦ ܠܹܗ:\nܘܗ̤ ܡܵܪܘܿܕܼܵܐ ܘܲܡܣܲܪܲܚ ܠܵܟ̣ ܒܲܛܪܘܼܢܘܼܬܹܗ܀ ܕܘܼܟ݁ܬܼܵܐ ܕܫܵܘ̇ܝܵܐ ܠܡܲܫܪܝܼܬܼ ܡܲܠܟܵܐ ܬܸܗܘܸܐ ܢܲܦܫܵܟ̣:\nܢܹܐܬܸܐ ܘܢܸܫܪܸܐ ܐܲܝܟ̣ ܕܲܩܪܲܝܬܵܝܗܝ ܢܹܐܬܸܐ ܨܹܐܕܲܝܟ܀ ܡܸܛܠܗܵܢܵܐ ܝܑܼܠܸܦ̣ܬ݁ ܕܬܸܩܪܸܐ ܠܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܬܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܕܲܬ݁ܛܲܝܸܒ̣ ܠܵܗ̇ ܐܲܬܼܪܵܐ ܢܲܩܕܵܐ܀ ܕܡܸܚܕܼܵܐ ܕܙܵܝ̇ܚܵܐ ܬܹܐܬܸܐ ܢܸܥܪܘܿܩ ܐܵܟܹܠܩܲܪܨܵܐ:\nܘܬܸܙܕܲܗܸܐ ܐܲܢ̄ܬ݁ ܘܲܬܼܩܲܒܸܠܝܼܗ̇ ܩܲܕܝܼܫܵܐܝܼܬܼ܀ ܩܵܪܹܐ ܐܲܢ̄ܬ݁ ܓܹܝܪ ܬܹܐܬܸܐ ܠܘܵܬܲܢ ܡܲܠܟ݁ܘܼܬܼܵܟ̣ ܡܪܝ:\nܐܵܦ ܨܸܒ̣ܝܵܢܵܟ̣ ܢܸܗܘܸܐ ܒܐܲܪܥܵܐ ܐܲܝܟ̣ ܕܒܲܫܡܲܝܵܐ܀ ܨܸܒ̣ܝܵܢܵܟ̣ ܡܪܝ ܢܸܫܬܲܡܲܫ ܒܲܢ ܐܵܡܲܪ ܐܲܢ̄ܬ݁ ܠܹܗ:\nܒܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܐܲܝܟ̣ ܕܲܒ̣ܥܝܼܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ ܡܟ̣ܵܢܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܠܗܵܘ̣ ܕܲܡܨܲܠܸܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ:\nܕܲܠܨܸܒ̣ܝܵܢܹܗ ܢܸܗܘܸܐ ܝܵܗܹ̇ܒ̣ ܟܠ ܫܸܐ̈ܠܵܬܹܗ܀ ܐܵܦ ܗܘ̤ ܡܵܪܲܢ ܗܵܟܲܢ ܨܲܠܝܼ ܗ̄ܘ̣ܵܐ:\nܘܐܸܡܲܪ ܠܐܲܒ̣ܵܐ ܠܵܐ ܠܲܡ ܨܸܒ̣ܝܵܢܝ ܐܸܠܵܐ ܕܝܼܠܵܟ̣܀","english":"See how angry you are, see how troubled you are, see how disturbed you are. See if the love of money is in your soul, or envy. See if there is in you deceit, a foul stench, or fornication, a snare that makes the king flee from it. See if there is guile and speech that wounds both sides, or whisperings and knowledge that incline toward the Accuser. If these are present, expel them before the King comes, for if he comes and finds these in you, he will not dwell. And if he turns away what you have brought, he will also turn away, and the rebel will mock you in his wickedness. Let your soul be a place worthy for the King to dwell. Come and dwell, as you have called him; come to meet you. For this reason you have learned to call upon this Kingdom: \"Come to you,\" that you may prepare a holy place for it. So that when it arrives, the Accuser may flee, and you may be afraid and receive it in holiness. For you say, \"Come to us, your Kingdom, O Lord; and may your will be on earth as in heaven.\" \"Your will, O Lord, may it be used in me,\" you say to him, in living beings as in spiritual animals. This is fitting for one who prays before God, that he gives all his requests according to his will. Even our Lord prayed thus and said to the Father, \"Not my will, but yours.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage presents a series of introspective questions urging the reader to examine vices such as anger, love of money, envy, deceit, and fornication, which are obstacles to the coming of the Kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The term 'Accuser' (ܐܵܟܹܠܩܲܪܨܵܐ) is a standard Syriac epithet for Satan, literally 'the one who eats away' or 'slanderer', reflecting a common patristic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Come to us, your Kingdom, O Lord; and may your will be on earth as in heaven","severity":"info","text":"This phrase echoes the Lord's Prayer (Matthew 6:10, Luke 11:2), specifically the petitions for the coming of the Kingdom and the alignment of divine will on earth as in heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh employs a catechetical style, using rhetorical questions to guide the reader in self-examination, a common feature in Syriac ascetical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The call to 'prepare a holy place' for the King and the expulsion of vices parallels the theme of spiritual purification found in Syriac baptismal and Eucharistic prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a series of conditional warnings (if vices are present) to an imperative (expel them), then to a direct address to the soul, and finally to a quotation of the Lord's Prayer, creating a homiletic crescendo.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in living beings as in spiritual animals' is obscure; it may refer to the will being operative in both material and spiritual realms, or to a contrast between animate and inanimate creation."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܗܵܟܲܢ ܐܲܠܦ̣ܵܟ̣ ܬܸܗܘܸܐ ܡܦܝܼܣ ܐܲܢ̄ܬ݁ ܒܲܨ̈ܠܵܘܵܬܼܵܟ̣:\nܕܨܸܒ̣ܝܵܢܵܟ̣ ܡܵܪܝ ܢܸܗܘܸܐ ܒܐܲܪܥܵܐ ܐܲܝܟ̣ ܕܒܲܫܡܲܝܵܐ܀ ܐܲܝܟ̣ ܡܲܠܲܐܟܹ̈ܐ ܕܠܵܐ ܡܬܼܘܿܡ ܥܵܒ̣݁ܪܝܼܢ ܥܲܠ ܨܸܒ̣ܝܵܢܵܟ̣:\nܗܵܟܲܢ ܢܸܗܘܘܿܢ ܘܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܡܸܫܬܲܡܥܝܼܢ ܠܵܟ̣܀ ܬܸܗܘܸܐ ܐܲܪܥܵܐ ܪܵܥ̇ܡܵܐ ܒܟܸܢ̈ܫܹܐ ܕܲܡܫܲܒ݁ܚܝܼܢ ܠܵܟ̣:\nܐܲܝܟ̣ ܕܲܫܡܲܝܵܐ ܚܵܒ̣ܨܵܐ ܒܓ̣ܘܼ̈ܕܹܐ ܕܲܡܫܲܡ̈ܫܵܢ ܠܵܟ̣܀ ܨܠܝܼ ܨܸܒ̣ܝܵܢܵܟ̣ ܥܲܠ ܨܸܒ̣ܝܵܢܲܢ ܢܸܗܘܸܐ ܕܝܼܠܵܟ̣:\nܕܲܠܨܸܒ̣ܝܵܢܵܟ̣ ܢܸܗܘܸܐ ܫܵܠܹ̇ܡ ܗܘ݀ ܨܸܒ̣ܝܵܢܲܢ܀ ܨܒ̣ܝܼ ܢܸܨܒܸ݁ܐ ܒܵܟ̣ ܕܟ̣ܠܡܵܐ ܕܨܵܒܹ݁ܝܬ݁ ܢܸܨܒܸ݁ܐ ܘܲܚܢܲܢ:\nܕܠܵܐ ܢܸܨܒܸ݁ܐ ܬܘܼܒ̣ ܐܸܠܵܐ ܢܸܗܘܘܿܢ ܟܠ ܨܸܒ̣ܝܵܢܲܝ̈ܟ܀ ܨܸܒ̣ܝܵܢܵܟ̣ ܡܵܪܝ ܢܸܗܘܸܐ ܒܐܲܪܥܵܐ ܐܲܝܟ̣ ܕܒܲܫܡܲܝܵܐ:\nܢܫܲܒ݁ܚܘܼܢ ܐ̄ܢܵܫܵܐ ܐܲܝܟ̣ ܕܲܡܫܲܒ݁ܚܝܼܢ ܐܵܦ ܡܲܠܲܐܟܹ̈ܐ܀ ܐܲܝܟ̣ ܕܲܡܫܲܡܫܝܼܢ ܗܵܠܹܝܢ ܣܸܕܼܪܹ̈ܐ ܕܒܹܝܬܼ ܓܲܒ̣ܪܝܹܠ:\nܕܠܵܐ ܚܸܪܝܵܢܵܐ ܢܫܲܡ̈ܫܵܢ ܒܐܲܪܥܵܐ ܐܵܦ ܥܹ̈ܕܵܬܼܵܐ܀ ܐܲܝܟ̣ ܕܲܡ̈ܝܲܒ݁ܒ̣ܵܢ ܗܵܠܹܝܢ ܗܵܠܹܝܢ ܓܘܼ̈ܕܹܐ ܕܒܹܝܬܼ ܡܝܼܟ̣ܵܐܹܝܠ:\nܒܚܘܼܒܵܐ ܫܲܦܝܵܐ ܢܘܼܙܥ ܝܘܼܒܵܒ̣ܵܟ̣ ܒܲܟ̣ܢܘܼ̈ܫܵܬܲܢ܀ ܐܲܝܟ̣ ܕܲܡܩܲܕܸܫ ܟܸܢܫܵܐ ܙܲܗܝܵܐ ܗܵܘ̇ ܕܲܣܪ̈ܵܦܹܐ:\nܢܩܲܕܫܵܟ̣ ܬܸܓ̣ܡܵܐ ܕܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܒܐܲܪܥܵܐ ܟ̱ܠܵܗ̇܀ ܐܲܝܟ̣ ܕܲܡܒܲܪܟ̣ܵܐ ܗܵܝ̇ ܡܲܪܟܲܒ̣ܬܼܵܐ ܙܝܼܥܲܬܼ ܚܸܙ̈ܘܹܐ:\nܬܸܗܘܸܐ ܩܵܥ̇ܝܵܐ ܥܹܕܬܵܐ ܒܙܵܘܥܵܐ ܒܪܼܟ̣ ܡ̣ܢ ܐܲܬܼܪܹܗ܀ ܟܠܗܘܿܢ ܛܲܟ̣ܣܹ̈ܐ ܕܲܡܫܲܒ݁ܚܵܢܹ̈ܐ ܕܐܝܼܬܼ ܒܲܫܡܲܝܵܐ:\nܢܸܫܬܲܡܥܘܼܢ ܠܵܟ̣ ܘܲܢܫܲܡܫܘܼܢܵܟ̣ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܟ̱ܠܵܗ̇ ܐܲܪܥܵܐ ܬܸܗܘܸܐ ܡܫܲܡܵܐ ܟܠ ܨܸܒ̣ܝܵܢܲܝ̈ܟ̣:\nܐܲܝܟ̣ ܕܲܫܡܲܝܵܐ ܠܵܐ ܡܬܼܘܿܡ ܥܵܒ̣ܪܵܐ ܡ̣ܢ ܦܘܼܩܕܵܢܲܝ̈ܟ:܀","english":"Thus your will shall be appeased, you, in your prayers: that your will, O Lord, be on earth as in heaven. Like the angels who never pass over your will: thus they shall be and in the flesh be obedient to you. The earth shall be a thunderer with the censers that praise you, as heaven is a resounder with the choirs that minister to you. Pray that your will be upon our will, that it be yours: that to your will our will be surrendered. Will that your will be in you, that whatever you will, you will, and desire: that you will nothing else, but that all your wills be. Your will, O Lord, be on earth as in heaven: and the flesh shall praise as the angels praise. As these ranks of the house of Gabriel minister, so without ceasing shall the churches minister on earth. As these choirs of the house of Michael sing, so in pure love shall your congregation resound in your churches. As the shining censer of the Seraphim sanctifies, so shall the order of the flesh sanctify you throughout the earth. As that trembling chariot of visions blesses, so shall the church quake in motion from its place. All the orders of praise that are in heaven shall be heard by you and minister to you spiritually. The whole earth shall be a hearer of all your wills, as heaven never passes from your commands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܸܒ̣ܝܵܢܵܟ̣","severity":"info","text":"The Syriac term ṣebyānāk (your will) is central to this passage, denoting both divine volition and the human faculty of desire. Jacob plays on the word's double sense to urge the alignment of human will with God's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ̣ ܕܒܲܫܡܲܝܵܐ","severity":"info","text":"The phrase 'as in heaven' echoes the Lord's Prayer (Matthew 6:9–13), which Jacob is expounding. The parallel between earthly and heavenly worship is a key theme in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܒ̣ܪܝܹܠ","severity":"info","text":"The reference to 'the house of Gabriel' and 'the house of Michael' reflects the Syriac liturgical tradition of angelic choirs, often invoked in anaphoras and hymns. These angelic ranks serve as models for earthly church orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܲܐܟܹ̈ܐ","severity":"info","text":"Jacob draws a sustained parallel between angelic and human worship: as angels minister in heaven, so the church on earth should minister without ceasing. This mirrors the Syriac liturgical ideal of continuous doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܠܝܼ ܨܸܒ̣ܝܵܢܵܟ̣","severity":"info","text":"The passage shifts from descriptive to imperative with 'Pray that your will be upon our will,' marking a rhetorical climax. Jacob uses a series of conditional and comparative clauses to build toward this exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܵܥ̇ܡܵܐ","severity":"caution","text":"The verb rāʿemā ('thunderer') is unusual for describing the earth's response; it may be a deliberate hyperbole or a scribal error. The parallel with 'resounder' (ḥābeṣā) for heaven suggests a symmetrical image of acoustic praise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܒ̣ܢܲܝ̈ܢܵܫܵܐ' (in the flesh) could be read as 'in the body' or 'in the incarnate state,' but Jacob likely uses it to contrast earthly, embodied worship with angelic, spiritual worship.","The clause 'ܕܲܠܨܸܒ̣ܝܵܢܵܟ̣ ܢܸܗܘܸܐ ܫܵܠܹ̇ܡ ܗܘ݀ ܨܸܒ̣ܝܵܢܲܢ' is syntactically ambiguous: it may mean 'that to your will our will be surrendered' or 'that your will be the completion of our will.' The translation opts for the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܟܵܗ̈ܢܹܐ ܕܐܲܪܥܵܐ ܐܲܝܟ̣ ܡܲܠܲܐܟܹ̈ܐ ܕܐܝܼܬܼ ܒܲܫܡܲܝܵܐ:\nܢܸܫܬܲܡܥܘܼܢ ܠܵܟ̣ ܘܲܢܫܲܡܫܘܼܢܵܟ̣ ܩܲܕܝܼܫܵܐܝܼܬܼ܀ ܒܟ̣ܠ ܐܸܣܟܹܡ̈ܝܼܢ ܘܲܒ̣ܟ̣ܠ ܛܘܼ̈ܦ̮ܣܝܼܢ ܘܲܒ̣ܟ̣ܠ ܦܘܼܪ̈ܣܝܼܢ:\nܢܸܗܘܘܿܢ ܒܐܲܪܥܵܐ ܟܠ ܨܸܒ̣ܝܵܢܲܝ̈ܟ ܐܲܝܟ̣ ܕܒܲܫܡܲܝܵܐ܀ ܨܠܘܿܬܼܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܣܵܦ̇ܩܵܐ ܕܬܸܬܸܠ ܟܠ ܫܸ̈ܐܠܵܬܼܵܐ:\nܠܗܵܘ̇ ܕܲܡܨܲܠܸܐ ܡ̣ܢ ܦܘܼܪ̈ܢܵܣܹܝܗ̇ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܐܲܝܢܵܐ ܕܨܵܒܹ̇ܐ ܠܡܸܗܘܵܐ: ܓܡܝܼܪܹ̈ܐ ܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܒܗܵܕܹܐ ܨܠܘܿܬܼܵܐ ܢܸܗܘܸܐ ܩܵܐܹ̇ܡ ܦܵܪܘܿܫܵܐܝܼܬܼ܀ ܨܠܘܿܬܼܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܲܡܩܲܒ݁ܠܵܢܵܐ ܕܲܨ̈ܠܵܘܵܬܼܵܐ:\nܗܘ݀ ܐܲܠܸܦ ܠܲܢ ܕܐܲܝܟܲܢ ܢܨܲܠܸܐ ܗܵܘ̇ ܕܲܡܨܲܠܸܐ܀ ܒܪܵܐ ܕܗ݀ܘ ܡܲܥܸܠ ܟܠ ܒܵܥ̈ܘܵܬܼܵܐ ܨܹܝܕܼ ܝܵܠܘܿܕܹܗ:\nܐܲܠܦ̣ܵܟ̣ ܕܐܲܝܟܲܢ ܬܹܐܡܲܪ ܠܐܲܒ̣ܘܼܗܝ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܐܲܝܟ̣ ܪܸܥܝܵܢܹܗ ܕܐܲܒ̣ܵܐ ܟܲܣܝܵܐ ܥ̣ܒܲܕܼ ܒܵܥܘܼܬܼܵܐ:\nܘܣ̣ܵܡܵܗ̇ ܒܦܘܼܡܵܟ̣ (ܕܲܬܼܨܲܠܸܐ ܠܹܗ ܐܲܝܟ̣ ܪܸܥܝܵܢܹܗ:܀ ܨܒ̣ܵܐ ܢܚܵܘܸܐ ܠܵܟ̣ ܕܐܲܝܟܲܢ ܨܵܒܹ̇ܐ ܕܲܬܼܡܲܠܸܠ ܠܹܗ:\nܕܐܲܝܟ̣ ܨܸܒ̣ܝܵܢܹܗ ܬܸܗܘܸܐ ܡܡܲܠܸܠ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܘܐܲܝܟ̣ ܕܐܵܦ ܝܑܼܠܸܦ̣ܬ݁ ܗܵܟܲܢ ܙܵܕܹܩ ܠܲܡܨܲܠܵܝܘܼ:\nܕܟ̣ܠܗܹܝܢ ܕܐܵܠ̈ܨܵܢ ܒܵܗ̇ ܒܲܨܠܘܿܬܼܵܐ ܡܸܫܬܲܟ̣̈ܚܵܢ ܠܵܟ̣܀ ܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܒܥܝܼ ܠܐܲܠܵܗܵܐ:\nܡܘܿܢ ܓܹܝܪ ܒܵܥܹ̇ܝܢ ܚܲܝܹ̈ܐ ܕܝܵܘܡܵܐ ܐܸܠܵܐ ܠܲܚܡܵܐ܀ ܕܲܗܒ̣ܵܐ ܘܣܹܐܡܵܐ ܘܡܲܪ̈ܓܵܢܝܵܬܼܵܐ ܐܵܦ ܒܹܪ̈ܘܼܠܹܐ:\nܟܹܐܦܹ̈ܐ ܕܦܸܕ݁ܬܼܵܐ ܘܒ̣ܘܼܨܵܐ ܥܙܝܼܠܵܐ ܘܢܲܚ̈ܬܹܐ ܛܵܒܹ̈ܐ܀ ܠܵܘ ܡ̣ܢ ܚܲܝܹ̈ܐ ܐܸܢܘܿܢ ܗܵܠܹܝܢ ܥܘܼܬܼܪܹ̈ܐ ܪ̈ܵܡܹܐ:\nܕܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܒܲܠܚܘܿܕܼ ܒܵܥܹ̇ܐ ܦܲܓ̣ܪܵܐ܀","english":"priests of the earth like the angels who are in heaven: they shall be obedient to you and serve you in holiness. In every order and in every type and in every manner: all your wills shall be on earth as in heaven. This is the prayer that suffices to give all petitions: to the one who prays from its divine forms. Whatever he desires: perfect in the house of God: through this prayer he stands distinctly. This is the prayer that receives prayers: he taught you how the one who prays should pray. The Son introduces all petitions toward his Begetter: he taught you how you should say to your Father what you prayed. According to the hidden intention of the Father, make the petition: and place it in your mouth (so that you pray to him according to his intention). He desired to show you how he wishes you to speak to him: that according to his will your speech shall be when you pray. And as you have learned, so it is right for you to pray: that all necessities are found for you in this prayer. Give us the solid bread of the day: ask God. For what do they seek but the bread of the day? Gold and silver and pearls, even beryls: precious stones and fine linen and good garments: these high riches do not come from life: for the body seeks only the solid bread of the day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܵܗ̈ܢܹܐ","severity":"info","text":"The Syriac term ܟܵܗ̈ܢܹܐ (kāhē) means 'priests'. Jacob likens earthly priests to angels in heaven, a common Syriac trope of liturgical correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪ̈ܢܵܣܹܝܗ̇","severity":"info","text":"The word ܦܘܼܪ̈ܢܵܣܹܝܗ̇ (pūrṣāseh) means 'its forms' or 'its types', here referring to the divine forms or modes of the prayer. The English draft renders 'divine forms'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܵܥ̈ܘܵܬܼܵܐ","severity":"info","text":"The plural ܒܵܥ̈ܘܵܬܼܵܐ (bāʿwātā) means 'petitions' or 'requests'. Jacob distinguishes these from the single prayer that contains them, emphasizing the prayer's comprehensiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a description of the prayer's efficacy to a didactic section on how the Son (Christ) teaches the proper manner of praying, introducing the Father's hidden intention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between earthly priests and angels reflects Syriac liturgical theology, where the earthly liturgy mirrors the heavenly. The mention of 'solid bread of the day' likely refers to daily sustenance, not eucharistic bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has several uncertain readings (e.g., ܢܸܫܬܲܡܥܘܼܢ, ܘܲܢܫܲܡܫܘܼܢܵܟ̣) due to possible scribal errors or orthographic variation. The English draft smooths these into 'obedient' and 'serve'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain or variant readings, especially in the verbal forms (e.g., ܢܸܫܬܲܡܥܘܼܢ, ܘܲܢܫܲܡܫܘܼܢܵܟ̣), which may reflect scribal corruption or dialectal spelling. The reading taken follows the English draft's interpretation as 'obedient' and 'serve'.","The phrase 'solid bread of the day' (ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ) is ambiguous: it could refer to daily physical bread or, less likely, to eucharistic bread. The context of bodily needs suggests the former."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܘܐܸܢ ܬܸܬܸܠ ܠܹܗ ܡܲܪ̈ܓܵܢܝܵܬܼܵܐ ܕܟ̣ܘܼܫ ܘܲܕܼܗܸܢܕܘܿ:\nܘܬܸܟ̣ܠܹܝܘܗܝ ܠܲܚܡܵܐ ܥܵܐܹ̇ܦ ܡܵܐܹ̇ܬܼ ܡܵܘܦܸܐ ܘܓ̣ܵܪܹܣ܀ ܠܲܚܡܵܐ ܗ̄ܘ̣ ܒܵܥܹ̇ܐ ܦܲܓ̣ܪܵܐ ܠܚܲܝܹ̈ܐ ܘܬܼܘܼܒ̣ ܡܸܕܸܡ ܠܵܐ:\nܘܡܸܛܠ ܕܲܣܪܝܼܩ ܥܵܠܡܵܐ ܫܵܐܹ̇ܠ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ܀ ܠܵܐ ܓܹܝܪ ܐܵܟܹ̇ܠ ܦܲܓ̣ܪܵܐ ܕܲܗܒ̣ܵܐ ܐܸܢ ܬܸܬܸܠ ܠܹܗ:\nܘܠܵܐ ܝܘܿܩܲܢ̈ܬܹܐ: ܐܵܦܠܵܐ ܟܹܐܦܹ̈ܐ ܝܲܩܝܼܪ̈ܵܬܼܵܐ܀ ܠܵܐ ܐܝܼܬܼ ܛܲܥܡܵܐ ܐܵܦܠܵܐ ܪܹܝܚܵܐ ܠܡܲܪܓܵܢܝܼܬܼܵܐ:\nܘܠܵܐ ܡܸܬܼܐܲܟ̣ܠܵܐ ܘܠܵܐ ܡܸܫܬܲܬ݁ܝܵܐ ܘܗܵܐ ܝܲܩܝܼܪܵܐ܀ ܠܡܘܿܢ ܝܲܩܝܼܪܵܐ ܐܸܠܵܐ ܕܲܣܪܝܼܩ ܥܵܠܡܵܐ ܘܲܣܦܝܼܩ:\nܡ̣ܢ ܝܑܼܕܲܥܬܼܵܐ ܘܝܲܨܝܼܦ ܢܸܩܢܸܐ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ܀ ܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܫܵܩܹ̇ܠ ܡܲܠܟܵܐ ܡ̣ܢ ܡܲܠܟ݁ܘܼܬܹܗ:\nܘܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܫܵܩܹ̇ܠ ܦܵܥܠܵܐ ܡ̣ܢ ܦܘܼܠܚܵܢܹܗ܀ ܚܫܲܚܬܹܗ ܕܦܲܓ̣ܪܵܐ ܐܵܦ ܣܘܼܢܩܵܢܹܗ ܐܵܦ ܡܵܙܘܿܢܹܗ:\nܡܲܫܘܹܝܢ ܫܵܩ̇ܠܝܼܢ ܡܲܠܟܵܐ ܘܦܵܥܠܵܐ ܘܲܫܘܹܝܢ ܐܸܢܘܿܢ܀ ܘܟܲܕܼ ܛܵܒ̣ ܐܝܼܬܼ ܐܝܼܬܼ ܠܹܗ ܠܡܲܠܟܵܐ ܥܠܲܠܬܼܵܐ ܕܟ̣ܠܵܗ̇ ܐܲܪܥܵܐ:\nܐܸܠܵܐ ܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܡܸܢܵܗ̇ ܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ܀ ܘܟܲܕܼ ܗ݀ܘ: ܦܵܥܠܵܐ ܐܲܓ̣ܪܵܐ ܕܝܵܘܡܵܐ ܐܝܼܬܼ ܠܹܗ ܒܲܠܚܘܿܕܼ:\nܗܘ݀ ܗܵܘ̇ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܠܵܐ ܟܵܠܹ̇ܝܢ ܠܹܗ܀ ܘܡܘܿܢ ܡܵܘܬܲܪ ܠܹܗ ܕܲܗܒ̣ܵܐ ܠܡܲܠܟܵܐ ܐܵܘ ܥܲܠ̈ܠܵܬܼܵܐ:\nܕܠܲܚܡܵܐ ܕܦܵܥܠܵܐ: ܫܵܩܹ̇ܠ ܒܲܠܚܘܿܕܼ ܡ̣ܢ ܡܲܠܟ݁ܘܼܬܹܗ܀ ܣܵܘܩܵܐ ܘܠܲܚܡܵܐ ܐܝܼܬܼ ܠܲܟ̣ܝܵܢܵܐ ܕܢܸܚܸܐ ܡܸܢܹܗ:\nܘܲܠܡܸܣܟܹܢܵܐ ܐܝܼܬܼ ܠܹܗ ܣܵܘܩܵܐ ܘܐܝܼܬܼ ܠܹܗ ܠܲܚܡܵܐ܀ ܘܲܠܥܲܬ݁ܝܼܪܵܐ ܠܵܐ ܡܲܘܬܲܪ ܠܹܗ ܕܲܗܒ̣ܵܐ ܕܲܩܢܸܐ:\nܕܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܒܲܠܚܘܿܕܼ ܗܘ݀ ܣܵܦܹ̇ܩ ܠܹܗ܀","english":"And if you give him pearls of kush and of the Indus, and you suspend for him bread that is baked, he will die of hunger and of want. For bread needs the body for life, and again nothing else. And because the world is empty, it asks for superfluities. For the body does not eat gold if you give it to him, nor precious stones, nor heavy rocks. There is no taste nor smell in a pearl, and it is not eaten nor drunk, and yet it is heavy. For what is heavy except that the world is empty and satisfied? From knowledge and careful, it seeks superfluities. The king takes the bread of the day from his kingdom, and the worker takes the bread of the day from his labor. The need of the body and his sustenance and his food: the king and the worker take equally and are equal in their need. And when it is good, the king has the income of the whole earth, but the bread of the day is not given to him from it. And when that is so, the worker has the wage of the day only. That same daily bread does not remain for him. And what advantage does gold give to the king, or incomes, over the bread of the worker? He takes only from his kingdom. A measure and bread exist for the poor man from it, and for the needy there exists a measure and there exists bread for him. And for the rich, gold that he acquires does not remain, for that same daily bread alone suffices him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪ̈ܓܵܢܝܵܬܼܵܐ ܕܟ̣ܘܼܫ ܘܲܕܼܗܸܢܕܘܿ","severity":"info","text":"The phrase 'pearls of Kush and of the Indus' evokes distant, exotic regions (Kush often refers to Nubia or Ethiopia; the Indus to India), symbolizing material wealth that is ultimately useless for bodily sustenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Jacob contrasts the body's need for daily bread with the futility of gold, gems, and pearls, arguing that even a king's wealth cannot replace the simple bread that sustains life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a common ascetic theme in Syriac literature: the rejection of worldly riches in favor of spiritual simplicity, echoing the desert fathers' emphasis on basic sustenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument proceeds by a series of antitheses: pearls vs. bread, king vs. worker, rich vs. poor, all converging on the sufficiency of daily bread alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings (e.g., ܘܬܸܟ̣ܠܹܝܘܗܝ, ܡܵܘܦܸܐ, ܓ̣ܵܪܹܣ) that may affect the precise sense of the opening lines; the English draft interprets them as 'suspend for him bread that is baked' but the syntax is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb forms ܬܸܟ̣ܠܹܝܘܗܝ and ܡܵܘܦܸܐ are obscure; the reading 'suspend for him bread that is baked' is conjectural.","The phrase ܘܓ̣ܵܪܹܣ (wa-ḡāres) is unclear; it may be a corruption or a rare verb."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܘܗܵܟܲܢܵܐ ܝ̄ܗܝܼܒ̣ ܡ̣ܢ ܐܲܠܵܗܵܐ ܠܪܹܫܵܐ ܟܲܝܠܵܐ: ܦܪܵܣܵܐ:\nܫܲܘܝܵܐ ܕܝܵܘܡܵܐ ܒܝܵܘܡܹܗ ܢܸܚܸܐ ܡܸܢܹܗ܀ ܐܸܢ ܠܲܟ̣ܝܵܢܵܐ ܬܸܥܨܸܐ ܢܹܐܟ̣ܘܿܠ ܒܐܵܣܘܿܛܘܼܬܼܵܐ:\nܝܲܬ݁ܝܼܪ ܡ̣ܢ ܗܵܘ̇ ܟܲܝܠܵܐ ܕܲܦܩܝܼܕܼ ܢܲܣܓܸܐ ܢܸܣܲܒ̣܀ ܡܸܬܼܦܲܪܣܸܐ: ܠܹܗ ܡܸܬܼܢܲܬܲܥ ܠܹܗ ܐܵܦ ܝܵܩܲܪ ܠܹܗ:\nܘܒ̣ܵܛܹ̇ܠ ܩܵܐܹ̇ܡ ܡ̣ܢ ܡܹܐܟ̣ܘܼܠܬܵܐ ܥܲܠ ܕܐܲܣܓܝܼ ܠܹܗ܀ ܦܪܵܣܵܐ ܕܲܬܼܪܹܝܢ ܝܵܘܡ̈ܝܼܢ ܐܲܟ̣ܠܹܗ ܒܚܲܕܼ ܥܸܕܵܢܵܐ:\nܘܡܸܛܠܵܗܵܢܵܐ ܝܵܘܡܵܐ ܒܵܨܲܪ ܡ̣ܢ ܡܹܐܟ̣ܘܼܠܵܐ܀ ܕܢܸܗܘܸܐ ܩܨܝܼܨ ܠܹܗ ܦܪܵܣܵܐ ܕܝܵܘܡܵܢ ܕܐܲܟ̣ܠܹܗ ܐܸܬܼܡܵܠܝܼ:\nܘܟܸܢ ܡܹܐܟ̣ܘܼܠܬܵܐ ܒܛܲܟ̣ܣܵܐ ܫܵܩܹ̇ܠ ܐܲܝܟ̣ ܕܲܡܟ̣ܵܢܵܐ܀ ܟܝܵܢܵܐ ܩܵܐܹ̇ܡ ܐܲܝܟ̣ ܬܵܒ̣ܘܿܥܵܐ ܥܲܠ ܐܵܣܘܿܛܵܐ:\nܘܐܸܢ ܡܸܬܼܝܲܥܲܢ ܥܲܠ ܡܹܐܟ̣ܘܼܠܬܵܐ ܘܡܲܣܓܸܐ ܐܵܟܹ̇ܠ܀ ܬܵܒܲܥ̇ ܡܸܢܹܗ ܡܸܕܸܡ ܕܐܸܟܲܠ̣ ܗܵܘ̇ ܝܲܬ݁ܝܼܪܵܐ:\nܐܵܦ ܡܲܟ̣ܪܲܗ ܠܹܗ ܘܲܡܢܲܦܸܨ ܠܹܗ ܠܗܵܘ̇ ܝܲܬ݁ܝܼܪܵܐ܀ ܘܟܸܢ ܝܵܗܹ̇ܒ̣ ܠܹܗ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܒܲܠܚܘܿܕܼ:\nܕܗܵܢܵܐ ܣܵܦܹ̇ܩ ܢܸܗܘܸܐ ܠܚܲܝܹ̈ܐ ܗܲܢܝܼܵܐܝܼܬܼ܀ ܡܸܛܠ ܗܵܢܵܐ ܐܲܠܦܲܢ ܡܵܪܲ ܠܲܡܨܲܠܵܘܼ:\nܕܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ ܢܸܚܸܐ ܡܸܢܹܗ܀ ܕܠܵܐ ܢܸܒ̣ܥܸܐ ܐ̄ܢܵܫ ܕܲܗܒ̣ܵܐ ܘܣܹܐܡܵܐ ܡܵܐ ܕܲܡܨܲܠܸܐ:\nܘܠܵܐ ܩܸܢ̈ܝܵܢܹܐ ܘܠܵܐ ܗܸܢ̈ܝܵܢܹܐ ܘܠܵܐ ܝܘܼܬܼܪ̈ܵܢܹܐ܀ ܕܠܵܐ ܢܸܬܼܪܲܓܪܲܓ̣ ܢܸܒ̣ܥܸܐ ܗܵܠܹܝܢ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ:\nܒܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܣܲܝܟ̣ܵܗ̇ ܨܠܘܿܬܼܵܐ ܕܫܵܐ̇ܠܵܐ ܬܸܣܲܒ̣܀ ܣܵܡ̣ܵܗ̇ ܨܠܘܿܬܼܵܐ ܕܲܠܥܲܬ݁ܝܼܪܹ̈ܐ ܘܲܠܡܸܣ̈ܟܹܢܹܐ:\nܬܸܗܘܸܐ ܒܵܣ̇ܪܵܐ ܐܸܢ ܡܸܬܼܝܲܥܢܲܢ ܥܲܠ ܝܲܬ݁ܝܼܪܵܐ܀ ܕܐܸܢ ܡܸܣܟܹܢܵܐ ܢܸܗܘܸܐ ܒܵܥܹ̇ܐ ܐ̇ܚܪܹܢܵܐ ܡܸܕܸܡ:\nܐܸܠܵܐ ܠܲܚܡܵܐ ܢܸܬܼܩܲܛܪܲܓ̣ ܠܹܗ ܡ̣ܢ ܝܵܗܘܿܒ̣ܵܐ܀","english":"Thus it is that God has given a measure to the head: a portion. The daily portion, on its day, he lives from it. If the gluttonous one presses, he eats with voracity, more than that measure which is prescribed; he increases, he takes. He is provided for, he is gratified, and he also becomes heavy. And he ceases, standing from food, because he has increased it for himself. The portion of two days he eats in one hour. And because of this, the day is diminished from food. So that the portion of the days which he ate yesterday becomes scanty for him. And again, he takes food according to a rule, like a sick person. Nature stands like a creditor over voracity. And if it is pressed upon food and he increases his eating, it demands from him something of that which he ate, the excess. It also makes him ill and afflicts him for that excess. And again, it gives him the bread of the day, only that which is sufficient, so that this suffices for life healthily. Because of this, our Lord taught us to pray: \"Give us the bread of the day, that we may live from it.\" So that one should not seek gold and silver, whatever one prays for, nor possessions, nor properties, nor superfluities. So that one should not desire, should not seek these superfluities. With the bread of the day, the prayer ends, which asks that one may receive. The prayer of the rich and the poor is placed: it will be lacking if it is pressed upon excess. For if a poor man were to seek something else, but bread, he would be deprived by the giver.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܵܣܵܐ","severity":"info","text":"The Syriac term prāsā (portion) is the key concept of this passage, denoting a divinely allotted daily measure of food, contrasted with excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܣܘܿܛܘܼܬܼܵܐ","severity":"info","text":"ʾāsōṭūtā (voracity) is a rare abstract noun from the root ʾ-s-ṭ, denoting gluttony as a vice opposed to the measured portion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ","severity":"info","text":"The prayer 'Give us the bread of the day' is a paraphrase of the Lord's Prayer petition for daily bread, here interpreted as a request for sufficiency, not abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh draws on a monastic ascetic tradition that condemns gluttony and advocates for a single daily meal, reflecting Syriac Christian dietary discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the argument: after contrasting material wealth with bodily need, Jacob introduces the Lord's Prayer as the model for sufficiency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܢܸܚܸܐ, ܢܸܣܲܒ̣) due to scribal abbreviations or damage; the English draft follows a plausible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae or ambiguous forms (e.g., ܢܸܚܸܐ, ܢܸܣܲܒ̣) that may represent variant readings; the translation assumes a consistent sense of living from the daily portion."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܘܥܲܬ݁ܝܼܪܵܐ ܬܘܼܒ̣ ܡܵܐ ܕܲܡܨܲܠܸܐ ܕܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ:\nܢܸܗܘܸܐ ܒܣܝܼܪܵܐ: ܥܲܠ ܕܐܝܼܬܼ ܗ̄ܘ̣ ܠܹܗ ܪܸܒ݁ܘܿ ܠܲܚܡ̈ܝܼܢ܀ ܘܗܵܘܹ̇ܐ ܝܵܕܲܥ̇ ܕܗܵܘ̇ ܝܲܬ݁ܝܼܪܵܐ ܕܣܝܼܡ ܠܹܗ ܨܹܐܕܼܵܘܗܝ:\nܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ ܐܸܠܵܐ ܕܗܵܠܹܝܢ ܟܲܦܢܹ̈ܐ ܕܲܠܒܲܪ܀ ܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܐܲܝܟܵܐ ܕܚܲܣܝܼܪ ܒܹܝܬܼ ܡܸܣܟܹܢܵܐ:\nܗܵܐ ܒܒܲܝܬܹܗ ܣܝܼܡ ܕܐܲܝܟ̣ ܪܲܒ݁ܒܲܝܬܵܐ ܥܒ̣ܝܼܕܼ ܠܲܟ̣ܢܵܬܹܗ܀ ܘܐܸܠܵܐ ܡܲܦܸܩ ܝܵܗܹ̇ܒ̣ ܡܸܢܹܗ ܠܐܲܝܢܵܐ ܕܲܟ̣ܦܸܢ:\nܢܸܒ̣ܠܲܥ ܐܝܼܬܼ ܠܹܗ ܡ̣ܢ (ܕܲܝܵܢܵܐ ܩܕܼܵܡ ܟܹܐܢܘܼܬܼܵܐ:܀ ܟܲܕܼ (ܡܩܲܛܪܸܓ̣ ܠܹܗ: ܕܲܠܡܘܿܢ ܛܲܫܝܼ ܦܪܵܣܵܐ ܕܐܲܚܵܘ̈ܗܝ:\nܘܟܲܦܢܝܼܢ ܗܵܠܹܝܢ ܘܐܸܬܼܓܲܐܝܼ ܗܘ݀ ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ܀ ܡܸܛܠܗܵܢܵܐ ܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ:\nܐܲܠܦܹܗ ܢܨܲܠܸܐ ܕܗܵܘ̇ ܝܲܬ݁ܝܼܪܵܐ ܕܐܝܼܬܼ ܠܹܗ ܢܸܬܸܠ܀ ܘܢܲܫܘܸܐ ܢܲܦ̮ܫܹܗ ܥܲܡ ܡܸܣ̈ܟܹ݁ܢܹܐ ܡ̣ܢ ܩܸܢܝܵܢܹܗ:\nܘܥܲܡܗܘܿܢ ܢܿܐܟ̣ܘܿܠ ܡ̣ܢ ܕܐܲܠܵܗܵܐ ܝܲܗ̄ܒ̣: ܘܐܲܣܓܝܼ ܠܹܗ܀ ܘܢܸܗܘܸܐ ܡܨܲܠܸܐ ܕܗܲܒ̣ ܠܲܢ ܠܲܚܡܵܐ ܐ̄ܡܝܼܢܵܐ ܕܝܵܘܡܵܐ:\nܒܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ ܥܲܡ ܡܸܣ̈ܟܹ݁ܢܹܐ ܕܐܲܚܵܘ̈ܗܝ ܐܸܢܘܿܢ܀ ܡܵܐ ܫܲܦܝܼܪܵܐ ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܒܲܪ ܐܲܠܵܗܵܐ:\nܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܣܵܡ̣ܵܗ̇ ܒܢܲܦ̮ܫܹܗ ܘܐܸܙܕܲܗܝܼ ܒܵܗ̇܀ ܟܠܗܘܿܢ ܫܘܼܦܪܹ̈ܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܘܕܲܓ̣ܡܝܼܪܘܼܬܼܵܐ:\nܡܸܫܬܲܟ̣ܚܝܼܢ ܒܵܗ̇ ܠܐܲܝܢܵܐ ܕܝܵܠܹ̇ܦ ܘܲܡܨܲܠܸܐ ܠܵܗ̇܀ ܟܠ ܫܸ̈ܐܠܵܬܼܵܐ ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܘܝܲܩܝܼܪ̈ܵܬܼܵܐ:\nܡܸܬܼܦܲܢ̈ܝܵܢ ܒܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܕܫܵܐ̇ܠܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܟܠ ܡܵܘܗ̈ܒ̣ܵܬܼܵܐ ܕܡܲܠ̈ܝܵܢ ܥܘܼܬܼܪܹ̈ܐ ܠܟ̣ܠ ܕܲܣܢܝܼܩܝܼܢ:\nܡܸܬܼܝܲܗ̈ܒܵܢ ܒܵܗ̇ ܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ܀","english":"And again, the rich man, when he prays, \"Give us bread,\" he is despicable, because he has an abundance of loaves. And he knows that the surplus which is set aside for him is not his own, but belongs to the hungry outside. The bread of the day, where it is lacking in the house of the poor—behold, in his own house it is stored, as if he had made a storehouse of his granaries. And if he does not bring out and give from it to him who is hungry, he has the sin of the judge before the judgment. While he restrains it, lest he hide the portion of his brothers, the hungry are famished, and he himself is found guilty of the evil that is his own. Therefore, \"Give us bread,\" he says, the daily bread. He teaches him to pray that the surplus which he has be given, and to make himself equal with the poor from his own abundance, and with them to eat from what God gives, and to increase it. And he prays, \"Give us the daily bread,\" with a bold face among the poor, his brothers. How beautiful is the prayer that the Son of God taught! Blessed is he who places it in his heart and is adorned with it. All the beauties of righteousness and perfection are found in it for him who learns and prays it. All good and weighty petitions are accomplished by it for the soul that asks from God. All the gifts that fill riches for all who are needy are given by it from the treasury of divinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܣܝܼܪܵܐ","severity":"info","text":"The Syriac term ܒܣܝܼܪܵܐ (bsīrā) means 'despicable' or 'contemptible', describing the rich man's moral state when he prays for bread despite having abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Give us bread","severity":"info","text":"The phrase 'Give us bread' echoes the petition for daily bread in the Lord's Prayer (Matthew 6:11; Luke 11:3), which Jacob interprets as a call to share surplus with the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"storehouse of his granaries","severity":"info","text":"The image of a rich man's house as a 'storehouse of his granaries' (ܥܒ̣ܝܼܕܼ ܠܲܟ̣ܢܵܬܹܗ) reflects late antique Syrian agricultural economy, where grain storage was a sign of wealth and moral responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a general moral lesson to a specific exhortation: the rich man is taught to pray for daily bread with boldness among the poor, culminating in a doxology praising the prayer taught by the Son of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Son of God","severity":"info","text":"Jacob attributes the prayer to 'the Son of God' (ܒܲܪ ܐܲܠܵܗܵܐ), a Christological title common in Syriac tradition, emphasizing the divine origin of the Lord's Prayer and its ethical demands.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variations (e.g., ܢ for ܒ, ܢܸܗܘܸܐ for ܢܸܗܘܸܐ) that do not affect the sense; the reading follows the edition's normalization."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ ܐܲܠܦ̣ܵܟ̣ ܬܹܐܡܲܪ ܒܲܪ ܐܲܠܵܗܵܐ:\nܕܢܸܫܒ݁ܘܿܩ ܒܵܥܹ̇ܐ ܘܥܲܠ ܗܵܝ̇ ܐܲܠܦ̣ܵܟ̣ ܡܘܿܢ ܬܹܐܡܲܪ ܠܹܗ܀ ܐܸܠܘܼ ܠܵܐ ܓܹܝܪ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ ܣܝܼ̈ܡܵܢ ܐܲܦܵܘ̈ܗܝ:\nܠܵܐ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ (ܬܸܗܘܸܐ ܐܵܡܲܪ: ܫܒ̣ܘܿܩ ܠܝܼ ܚܵܘ̈ܒܲܝ܀ ܐܸܠܵܐ ܡܸܛܠ ܕܲܣܢܝܼܩ ܢܸܫܒ݁ܘܿܩ ܠܲܕܼܚܲܝܵܒ̣ܝܼܢ:\nܐܲܠܸܦ̣ ܐܸܢܘܿܢ ܐܵܦ ܕܲܢܦܝܼܣܘܼܢ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ܀ ܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ ܘܲܚܛܵܗܲܝ̈ܢ ܡܵܪܝ ܐܲܠܸܦ̣ ܐܸܢܘܿܢ:\nܠܲܒܼ̈ܢܲܝ ܐ̄ܪܵܙܹܗ ܢܹܐܡܪܘܼܢ ܠܐܲܒ̣ܘܼܗܝ ܡܵܐ ܕܲܡܨܲܠܹܝܢ܀ ܝܲܗ̄ܒ̣ ܠܘܼܒܵܒ̣ܵܐ ܕܒ̣ܵܥܹ̇ܐ ܢܸܫܒ݁ܘܿܩ ܠܲܕܼܚܲܝܵܒ̣ܝܼܢ:\nܘܥܲܠ ܗܵܝ̇ ܐܲܠܸܦ̣ ܕܲܢܦܝܼܣܘܼܿܢܵܝܗܝ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ܀ ܡܲܢ ܠܵܐ ܢܸܚܕܸܐ ܒܡܵܪܹܐ ܚܵܘܒܵܐ ܕܗ݀ܘ ܡܲܠܸܦ ܠܹܗ:\nܡܘܿܢ ܢܹܐܡܲܪ ܠܹܗ ܡܵܐ ܕܥܵܐܹ̇ܠ ܗ̄ܘ̣ ܢܸܚܙܸܐ ܐܲܦܵܘ̈ܗܝ܀ ܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ ܒܵܥܹ̇ܐ ܢܸܫܡܲܥ ܡ̣ܢ ܚܲܝܵܒܹ̈ܐ:\nܕܲܠܟܹܐܢܘܼܬܹܗ ܢܸܬܸܠ ܥܸܠܬܼܵܐ ܨܹܝܕܼ ܫܘܼܒ̣ܩܵܢܵܐ܀ ܕܠܵܐ ܡܵܐ ܕܫܵܒܹ̇ܩ ܢܸܗܘܸܐ ܥܕܼܝܼܠܵܐ ܡ̣ܢ ܟܹܐܢܘܼܬܹܗ:\nܕܟܲܕܼ ܠܵܐ ܡܦܝܼܣܝܼܢ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ ܠܡܘܿܢ ܫܵܒܹ̇ܩ ܐܲܢ̄ܬ݁܀ ܐܵܦ ܠܲܡܫܲܪܝܵܐ ܗܵܟܲܢ ܫܲܐܠܹܗ ܟܲܕܼ ܡܲܐܣܸܐ ܠܹܗ:\nܕܐܸܢܗܘ݀ ܕܨܵܒܹ̇ܐ ܚܠܝܼܡܵܐ ܡܸܢܹܗ ܢܹܐܠܲܦ܀ ܘܲܠܚܲܝܵܒܹ̈ܐ ܐܲܠܸܦ̣ ܐܸܢܘܿܢ ܕܲܢܨܲܠܘܿܢ ܠܹܗ:\nܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ ܕܠܵܐ ܢܸܫܒ݁ܘܿܩ ܗ݀ܘ ܟܲܕܼ ܠܵܐ ܒܵܥܹ̇ܝܢ܀ ܒܵܥܹ̇ܐ ܗ̄ܘ̣ ܢܸܫܒ݁ܘܿܩ ܘܒ̣ܵܥܹ̇ܐ ܗ̄ܘ̣ ܢܸܒ̣ܥܘܿܢ ܪ̈ܲܚܡܹܐ ܡܸܢܹܗ:\nܕܲܒ̣ܒ̣ܵܥܘܼܬܼܵܐ ܕܗܵܘ̇ܝܵܐ ܬܸܫܦܲܪ ܐܵܦ ܡܵܘܗܲܒ̣ܬܼܵܐ܀ ܬܵܒܲܥ̇ ܡܸܢܗܘܿܢ ܦܵܪܘܿܫܘܼܬܼܵܐ ܡܵܐ ܕܲܡܨܲܠܹܝܢ:\nܕܠܵܐ ܬܸܗܘܸܐ ܠܵܗ̇ ܦܲܫܘܼܪܘܼܬܼܵܐ ܡܵܐ ܕܲܡܪܲܚܸܡ܀","english":"Leave your debts, teach your disciple to say, \"Son of God\":  \nFor \"forgive\" he asks, and concerning this, teach him what to say to him. For if not upon forgiveness his face were set,  \nhe would not teach (you would say: \"Leave my debts\"). But because it is difficult to say \"forgive the guilty one,\"  \nteach him also to be reconciled concerning forgiveness. \"Leave your debts and your sins, Lord, teach him\"  \nso that the mysteries of his fathers they may say to his Father when they pray. Give the heart that asks \"forgive the guilty one,\"  \nand concerning this, teach him to reconcile him to forgiveness. But if the debtor does not rejoice in the Lord who teaches him,  \nwhat will he say to him when he enters and sees his face? \"Leave your debts\" he asks, and hears from the guilty ones,  \nthat his righteousness may give cause for forgiveness. For unless he who forgives is wearied by his righteousness,  \nwhen they are not reconciled to forgiveness, why does he forgive at all? Also the beginning thus questions him when it rejects him,  \nthat if he who is strong desires from him, he will learn. And teach the guilty ones also to pray to him:  \n\"Leave your debts,\" without that one forgiving when they do not ask. He asks that he forgive, and he asks to seek mercy from him,  \nso that by the prayer that occurs, the gift also may be pleasing. Demand from them discernment when they pray,  \nthat it may not have leniency when he has mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ","severity":"info","text":"The phrase 'Leave your debts' echoes the Syriac Peshitta of the Lord's Prayer (Matt 6:12), where 'debts' (ܚܵܘ̈ܒܲܝܢ) is a standard term for sins. Jacob uses it to link the prayer's petition to moral forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܒ̣ܩܵܢܵܐ","severity":"info","text":"The noun 'forgiveness' (ܫܘܼܒ̣ܩܵܢܵܐ) is derived from the same root as the imperative 'leave' (ܫܒ̣ܘܿܩ). Jacob plays on this etymological connection to argue that the prayer's request for forgiveness requires the petitioner's own prior act of forgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of a rich man's prayer, shifting to a didactic dialogue: Jacob instructs the reader to teach the disciple to say 'Son of God' and to seek reconciliation. The repetition of 'teach him' (ܐܲܠܸܦ̣) structures the argument as a catechetical lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob's emphasis on the debtor's righteousness (ܟܹܐܢܘܼܬܹܗ) giving cause for forgiveness reflects Syriac ascetical theology, where the sinner's active contrition is necessary for absolution. This aligns with the broader West Syriac tradition of penitential discipline.","cites":[{"key":"hollis:alma990012418160203941","label":"The New Testament of Our Lord and Saviour Jesus Christ : translated out of the Greek: being the version set forth A.D. 1611 compared with the most ancient authorities and revised A.D. 1881","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990012418160203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., 'him' in 'teach him' and 'reconcile him') that the English draft resolves differently. The phrase 'the mysteries of his fathers' (ܐ̄ܪܵܙܹܗ ܕܲܒܼ̈ܢܲܝ) is obscure; it may refer to liturgical traditions or to the disciples' ancestral teachings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'him' in 'teach him' and 'reconcile him' is unclear: it could be the disciple, the debtor, or the rich man. The phrase 'mysteries of his fathers' is ambiguous: it may denote liturgical rites or ancestral doctrines."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܗܵܐ ܐܸܫܛܵܪܵܟ̣ ܣܝܼܡ ܠܐܲܠܵܗܵܐ ܨܹܝܕܼ ܟܹܐܢܘܼܬܹܗ:\nܘܲܕܼܠܵܐ ܦܝܵܣܵܐ ܐ̄ܢܵܫ ܡ̣ܢ ܐܝܼܕܼܵܗ̇: ܠܵܐ ܡܲܦܸܩ ܠܹܗ܀ ܘܲܕܼܠܵܐ ܨܵܒܹ̇ܐ ܢܥܝܼܩ ܟܹܐܢܘܼܬܹܗ ܡܵܐ ܕܫܵܒܹ̇ܩ ܠܵܟ̣:\nܐܲܠܦܵܟ̣ ܕܲܬܼܦܝܼܣ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ ܡܵܐ ܕܲܡܨܲܠܹܝܬ݁܀ ܕܐܵܦ ܟܹܐܢܘܼܬܹܗ ܡܸܚܕܼܵܐ ܕܫܵܡ̇ܥܵܐ ܕܲܡܦܝܼܣ ܐܲܢ̄ܬ݁ ܠܹܗ:\nܪܵܬܼܚܵܐ ܒܚܘܼܒܵܐ ܘܐܵܫܕܵܐ ܪ̈ܲܚܡܹܐ ܥܲܠ ܚܲܝܵܒܹ̈ܐ܀ ܐܵܡ̇ܪܲܬ݁ ܠܹܗ ܬܘܼܒ̣ ܕܲܫܒ̣ܘܿܩ ܠܲܢ ܡܵܪܝ ܐܲܝܟ̣ ܕܲܫܒܲܩܢܲܢ:\nܐܲܠܦܵܟ̣ ܗܵܪܟܵܐ ܕܐܸܠܵܐ ܫܵܒ̣݁ܩܲܬ݁ ܠܵܐ ܫܵܒܹ̇ܩ ܠܵܟ̣܀ ܝܲܗ̄ܒ̣ ܠܵܟ̣ ܟܲܝܠܵܐ ܘܦܲܪܸܩ̣ ܥܲܡܵܟ̣ ܕܐܲܝܟ̣ ܕܲܡܟ̣ܝܼܠ ܐܲܢ̄ܬ݁:\nܗܵܟܲܢ ܐܵܦ ܐܲܢ̄ܬ݁ ܐܲܟ݁ܝܼܠ ܣܲܒ̣ ܠܵܟ̣ ܡܵܐ ܕܫܵܩܹ̇ܠ ܐܲܢ̄ܬ݁܀ ܟܡܵܐ ܫܘܼܒ̣ܩܵܢܵܐ ܝܵܗܹ̇ܒ̣ ܐ̄ܢܵܐ ܠܵܟܡ̣ ܝܵܕܲܥ̇ ܐܲܢ̄ܬ݁:\nܟܡܵܐ ܕܫܵܒܹ̇ܩ ܐܲܢ̄ܬ݁ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܟ̣܀ ܕܸܚܠܬܼܵܐ ܗ̄ܝܼ ܪܲܒ݁ܬܼܵܐ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ:\nܕܐܸܠܵܐ ܫܵܒܹ̇ܩ ܠܹܗ ܡܵܐ ܕܲܡܨܲܠܸܐ܀ ܕܝܼܢܹܗ ܡܸܢܹܗ ܘܲܫܪܵܝ: ܕܝܼܢܹܗ ܡ̣ܢ ܣܘܼܥܪܵܢܹܗ:\nܗ݀ܘ ܦܣܲܩ̣ ܕܝܼܢܵܐ ܘܗܟܲܢ ܗܵܘ̇ܝܵܐ ܐܲܝܟ̣ ܕܐܸܡܲܪ ܗ݀ܘ܀ ܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ ܐܲܝܟ̣ ܕܲܫܒܲܩܢܲܢ ܐܵܡܲܪ ܐܲܢ̄ܬ݁ ܠܹܗ:\nܘܗܵܟܲܢ ܥܵܢܑܹ̇ ܘܥܵܒܹ̇ܕܼ ܥܲܡܵܟ̣ ܐܲܝܟ̣ ܕܲܡܨܲܠܹܝܬ݁܀ ܗ݀ܘ ܝܵܕܲܥ̇ ܗ̄ܘ̣ ܡܵܢܵܐ ܫܒ̣ܝܼܩ ܠܵܟ̣ ܠܵܐ ܬܲܛܥܸܐ ܒܹܗ:\nܥܠܵܘܗܝ ܗ̄ܘ̣ ܟܲܝܠܵܐ ܘܲܡܟ̣ܝܼܠ ܠܵܟ̣ ܒܹܗ ܡܵܐ ܕܝܵܗܹ̇ܒ̣ ܠܵܟ̣܀ ܗܵܟܲܢ ܐܲܚܨܸܦ: ܒܥܝܼ ܫܘܼܒ̣ܩܵܢܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܐܲܟ̣ܡܵܐ ܕܲܫܒ̣ܝܼܩ ܠܵܟ̣ ܠܲܟ̣ܢܵܬܼܵܟ̣ ܐܸܢ ܐܲܣܟܸܠ̣ ܒܵܟ̣܀","english":"Behold, your note of debt is set before God, toward his forgiveness: And without reconciliation, a man does not depart from his hand. And if he does not wish, his forgiveness is constrained when he forgives you. He taught you to be reconciled concerning forgiveness when you pray, so that even his forgiveness, at once, the hearer who is reconciled, you give to him. Burning with love and pouring out mercy upon the guilty, you say to him again, \"Forgive us, Lord,\" as he forgave us. He taught you here that unless you forgive, he will not forgive you. He gave you a measure and redeemed with you, as you are measured. Thus you also, take as a measure what you take. How much forgiveness a man gives to you, do you know? How much you forgive the one who has gone up upon your forgiveness? Great is the fear for the one who has gone up upon forgiveness, that he does not forgive him when he prays. His judgment from him and his release: his judgment from his deed. That is the judgment's division, and thus it is as that one said. \"Forgive us our debts as he forgave us,\" you say to him. And thus he lives and acts with you as you pray. That one knows how much he has forgiven you; do not err in it. Upon him is the measure, and you are measured by him in what he gives you. Thus be bold: seek forgiveness from God, as much as he has forgiven you your faults, if you have sinned against you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܫܛܵܪܵܟ̣","severity":"info","text":"The Syriac ܐܸܫܛܵܪܵܟ̣ (ʾešṭārāḵ) is a loanword from Greek σύνταξις, here meaning 'note of debt' or 'bond,' reflecting a legal-economic metaphor for sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܹܗ","severity":"info","text":"The term ܟܹܐܢܘܼܬܹܗ (kēʿūṯeh) is a hapax legomenon in this passage, likely derived from ܟܐܢ (kʿʾ) 'to be angry' or 'to be constrained,' here rendered 'forgiveness' in context of divine reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒ̣ܘܿܩ ܠܲܢ ܚܵܘ̈ܒܲܝܢ","severity":"info","text":"The phrase 'Forgive us our debts' echoes the Lord's Prayer (Matthew 6:12, Luke 11:2-4), where 'debts' (ܚܵܘ̈ܒܲܝܢ) is a standard Syriac rendering of ὀφειλήματα.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܼܢܹܗ ܡܸܢܹܗ ܘܲܫܪܵܝ","severity":"info","text":"The phrase 'His judgment from him and his release' reflects a legal or penitential framework common in Syriac asceticism, where forgiveness is tied to divine judgment and the sinner's own deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Christ teaching the disciple the proper wording of the Lord's Prayer, emphasizing reciprocal forgiveness as a condition for divine forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܢ ܐܲܣܟܸܠ̣ ܒܵܟ̣","severity":"caution","text":"The final clause 'if you have sinned against you' is ambiguous: the Syriac ܒܵܟ̣ could be read as 'against you' (second person) or as a scribal error for 'against him' (third person), affecting the interpretation of self-forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several hapax legomena and ambiguous pronominal references, particularly in the final clause where 'against you' may be a scribal error for 'against him.'","The term ܟܹܐܢܘܼܬܹܗ is unattested elsewhere, making its precise meaning uncertain; the translation 'forgiveness' is contextual."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܘܐܸܠܵܐ ܫܒ̣ܝܼܩ ܠܵܟ̣ ܒܐܲܝܠܹܝܢ ܐܲܦܹ̈ܐ ܫܵܐܹ̇ܠ ܐܲܢ̄ܬ݁ ܠܹܗ:\nܢܸܫܒ݁ܘܿܩ ܠܵܟ̣ ܗ݀ܘ ܕܣܝܼܡܵܐ ܗ̄ܝܼ ܬܸܢܘܲܝ ܕܐܲܝܟܲܢ ܢܸܫܒ݁ܘܿܩ܀ ܫܒ̣ܘܿܩ ܠܲܟ̣ܢܵܬܼܵܟ̣ ܘܐܲܣܓܵܐ ܫܒ̣ܘܿܩ ܠܹܗ ܟܡܵܐ ܐܸܢ ܚܲܝܵܒ̣:\nܘܬܼܵܐ ܒܥܝܼ ܗܵܟܲܢ ܡ̣ܢ ܐܲܠܵܗܵܐ ܘܫܵܩܹ̇ܠ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣܀ ܢܸܫܡܲܥ ܗܵܪܟܵܐ ܐܵܦ ܡܸܣܟܹܢܵܐ ܡܵܢܵܐ ܢܸܫܒ݁ܘܿܩ:\nܕܡܸܠܬܼܵܐ ܕܓ̣ܵܘܲܐ ܗ̄ܝܼ ܘܲܕܼܥܲܬ݁ܝܼܪܹ̈ܐ ܘܲܕܼܡܸܣ̈ܟܹ݁ܢܹܐ܀ ܟܠܢܵܫ ܢܸܫܒ݁ܘܿܩ ܕܐܵܦ ܗ݀ܝ ܨܠܘܿܬܼܵܐ ܠܟ̣ܠܢܵܫ ܐܲܠܦ̣ܵܗ̇:\nܒܲܪ ܐܲܠܵܗܵܐ ܕܒ̣ܵܥܹ̇ܐ ܟܠܝܘܿܡ ܢܸܚܸܐ ܟܠܢܵܫ܀ ܕܐܝܼܬܼ ܠܹܗ ܕܲܗܒ̣ܵܐ ܢܸܫܒ݁ܘܿܩ ܕܲܗܒ̣ܵܐ ܠܲܕܼܚܲܝܵܒ̣ܝܼܢ:\nܘܕܼܐܝܼܬܼ ܠܹܗ (ܩܨܵܨ̈ܐ ܐܵܘ ܚܘܼܫ̈ܒܵܢܹܐ: ܗܵܠܹܝܢ ܢܸܫܒ݁ܘܿܩ܀ ܐܸܢ ܐܸܫܛܵܪܹ̈ܐ ܠܒ̣ܝܼܟ̣ ܕܲܐ̄ܚܪ̈ܵܢܹܐ ܢܬܲܠܲܚ ܐܸܢܘܿܢ:\nܘܢܸܥܘܿܠ ܢܦܝܼܣ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ܀ ܘܲܕ݁ܬܼܵܠܚ̇ܝܼܢ ܠܹܗ ܠܗܵܘ̇ ܐܸܫܛܪܵܐ ܪܲܒܵܐ ܕܲܥܠܵܘܗܝ:\nܠܵܐ ܢܸܬܼܦܲܠܲܓ̣ ܐܸܢ ܬܵܠܲܚ̇ ܗ݀ܘ ܙܥܘܿܪܵܐ ܕܲܠ̣ܝܼܟ̣܀ ܡܸܣܟܹܢܵܐ ܕܹܝܢ ܕܠܲܝܬ݁ ܣܘܼܥܪ̈ܵܢܹܐ ܘܠܵܐ ܚܘܼܫ̈ܒܵܢܹܐ:\nܘܠܵܐ ܚܵܘ̈ܒܵܬܼܵܐ ܘܠܵܐ ܬܲܒ̣̈ܥܵܬܼܵܐ ܢܸܫܒ݁ܘܿܩ ܐܵܦ ܗܘ݀܀ ܐܸܢ ܫ̣ܵܛܹܗ ܐ̄ܢܵܫ ܐܸܢ ܪܲܕܼܦܹܗ ܐ̄ܢܵܫ ܐܸܢ ܩܲܦܚܹܗ ܐ̄ܢܵܫ:\nܟܠ ܥܸܠܬܼܵܐ ܕܐܝܼܬܼ ܕܲܡܥܝܼܩܵܐ ܠܹܗ ܗܵܕܹܐ ܢܸܫܒ݁ܘܿܩ܀ ܐܸܢ ܛܲܠܡܹܗ ܐ̄ܢܵܫ ܐܲܓ̣ܪܵܐ ܕܦܵܥܠܵܐ ܕܲܦܠܲܚ̣ ܥܲܡܹܗ:\nܘܒ̣ܵܥܹ̇ܐ ܢܠܘܼܛܝܼܘܗܝ ܢܸܫܒ݁ܘܿܩ ܠܹܐܘܬܹܗ ܟܲܕܼ ܠܵܐ ܠܵܐܹ̇ܛ܀ ܐܸܢ ܐܸܨܛܲܚܝܼ ܐܵܘ ܐܸܢ ܕܲܒ̣ܪܹܗ ܩܛܝܼܪܵܐ ܡܸܡܬܼܘܿܡ:\nܢܲܥܒܲܪ ܐܸܢܹܝܢ ܡ̣ܢ ܪܸܥܝܵܢܹܗ ܘܢܸܫܒ݁ܘܿܩ ܐܵܦ ܗܘ݀܀ ܐܸܢ ܡܸܣܟܹܢܵܐ ܚܲܒ̣ܪܹܗ ܚܵܒ̣ ܠܹܗ ܚܲܕܼ ܫܡܘܿܢܵܐ:\nܗܵܢܵܐ ܢܸܫܒ݁ܘܿܩ ܘܐܲܝܟ̣ ܗܵܘ̇ ܕܲܫܒܲܩ̣ ܟܲܟ݁ܪܵܐ ܝܑܼܕܼܝܼܥ܀","english":"And if he does not forgive you, in what face do you ask him? \"Forgive you,\" that is set as a condition, as it were, of forgiveness. Forgive your debts and multiply forgiveness to him as much as he is a debtor. And come, thus, seek from God and take it yourself. Hear here also: the poor man, what does \"forgive\" mean? That the word is internal, for the rich and for the poor. Everyone, \"forgive,\" for this prayer teaches everyone. The Son of God, who every day seeks to live for everyone. He who has gold, \"forgive\" gold to his debtors. And he who has possessions or thoughts, these \"forgive.\" If there are notes of debt in your hand belonging to others, tear them up and enter into a covenant of forgiveness with a loud voice. And when that great note of debt that is upon him is torn up, do not dispute if that small one that is yours is torn up. The poor man, however, who has no deeds nor thoughts, nor debts nor claims, \"forgive\" also him. If someone struck him, if someone persecuted him, if someone struck him down, every cause that is grievous to him, this \"forgive.\" If someone defrauded him of the wages of a laborer who worked with him, and he seeks to curse him, \"forgive\" his ill will, even while he does not curse. If he was oppressed or if a close bond was taken from him by someone, and he passes over it from his mind, \"forgive\" also him. If a poor man's companion owes him a small sum, behold, \"forgive,\" as one who forgives a known talent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܫܒ݁ܘܿܩ","severity":"info","text":"The Syriac imperative ܢܸܫܒ݁ܘܿܩ (sheboq) means 'forgive' or 'let go,' and is the key term of this passage, repeated as a refrain. Jacob uses it to denote both divine forgiveness and the human act of releasing debts or grievances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a Syriac Christian context where forgiveness is tied to economic metaphors of debt and notes of debt (ܐܸܫܛܵܪܹ̈ܐ), common in late antique homiletics on the Lord's Prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional exhortations ('if ... forgive'), each addressing a different social or economic scenario (rich, poor, debtor, wronged), building to a universal application of forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The tearing of notes of debt (ܢܬܲܠܲܚ) and entering a covenant of forgiveness (ܢܦܝܼܣ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ) parallels early Christian practices of debt remission and reconciliation, as seen in Shenoute's homilies.","cites":[{"key":"dossier:coptic-shenoute-abraham-our-father","label":"gap dossier: Abraham Our Father","url":"https://naxiai.com/christian/gaps/coptic-shenoute-abraham-our-father"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the Son of God, who every day seeks to live for everyone' echoes Christ's role as intercessor and forgiver, possibly alluding to Matthew 6:9-15 (the Lord's Prayer) and the parable of the unforgiving servant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܐܲܦܹ̈ܐ 'face' may be a metaphor for 'presence' or 'shame'), and the exact referent of 'the great note of debt' is ambiguous—whether it is a divine or human debt."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܘܐܸܢ ܐܵܦܠܵܐ ܚܲܕܼ ܚܲܝܵܒ̣ ܠܹܗ ܐ̄ܢܵܫ ܡܸܠܬܼܵܐ ܢܸܫܒ݁ܘܿܩ:\nܘܐܸܢ ܒܝܼܫܵܐܝܼܬܼ ܫܲܡ̣ܥܵܗ̇ ܡ̣ܢ ܐ̄ܢܵܫ ܡ̣ܢ ܫܵܒ̣ܘܿܩܹ̈ܐ ܗ̄ܘ̣܀ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܟܠܗܘܿܢ ܐܲܠܦ̣ܵܗ̇ ܒܲܪ ܐܲܠܵܗܵܐ:\nܠܗܵܕܹܐ ܨܠܘܿܬܼܵܐ ܕܢܹܐܬܼܪܘܼܢ ܟܠܗܘܿܢ ܡ̣ܢ ܝܘܼܠܦܵܢܹܗ܀ ܢܸܫܒ݁ܘܿܩ ܟܠܢܵܫ ܗܵܘ̇ ܚܵܘ̈ܒܵܬܼܵܐ ܚܘܼܫ̈ܒܵܢܹܐ:\nܗܵܢܵܐ ܪܘܼܓ̣ܙܵܐ ܗܵܘ̇ ܪܘܼܥܵܡܵܐ ܗܵܘ̇ ܨܘܿܚܝܼܬܼܵܐ܀ ܚܲܒ̣ܪܹܗ ܡܸܠܬܼܵܐ ܐ̄ܚܪܹܢܵܐ ܨܲܥܪܵܐ ܐܸܢ ܦܵܓܲܥ̇ ܒܹܗ:\nܕܟ̣ܠܢܵܫ ܡܸܬ݁ܬ݁ܒܲܥ ܕܢܸܗܘܸܐ: ܫܵܒܹ̇ܩ ܡܵܐ ܕܲܡܨܲܠܸܐ܀ ܫܒ̣ܝܼܚܵܐ ܘܪܲܒܵܐ ܘܡܲܠܝܵܐ ܫܘܼܦܪܹ̈ܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܒܲܪ ܐܲܠܵܗܵܐ ܕܲܢܨܲܠܸܐ ܐ̄ܢܵܫ܀ ܟܠ ܡܘܿܢ ܕܲܣܢܝܼܩ ܟܝܵܢܵܐ ܕܢܸܣܲܒ̣ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܣܵܡ̣ ܒܲܨܠܘܿܬܼܵܐ ܘܝܲܗ̄ܒ̣ ܠܲܫܠܝܼ̈ܚܹܐ ܕܥܵܠܡܵܐ ܢܹܐܠܲܦ܀ ܠܢܸܣܝܘܿܢܵܐ ܡܵܪܝ ܠܵܐ ܬܲܥܸܠܲܝܢ ܐܝܼܬܼ ܒܲܨܠܘܿܬܼܵܐ:\nܥܲܠ ܕܲܡܚܝܼܠ ܗ̄ܘ̣ ܟܠܹܗ ܟܝܵܢܵܐ ܐܸܢ ܡܸܬܼܢܲܣܸܐ܀ ܗܵܪܟܵܐ ܫܸܡܥܵܐ ܕܠܵܘ ܕܲܥܝܵܕܼܵܐ ܗ̄ܘ̣ ܒܵܥ̇ܝܵܐ ܡܸܠܬܼܵܐ:\nܕܪܵܡܲܐ ܗ̄ܝ̣ ܣܲܓܝܼ ܒܹܝܬܼ ܝܵܕܼ̈ܘܿܥܹܐ ܡ̣ܢ ܚܲܒ̣ܪ̈ܵܬܼܵܗ̇:܀ ܗܵܘ̇ ܢܸܣܝܘܿܢܵܐ ܕܲܡܨܲܠܸܐ ܐ̄ܢܵܫ ܕܠܵܐ ܢܸܥܘܿܠ ܠܹܗ:\nܒܗܵܘܢܵܐ ܪܲܒܵܐ ܡܸܣܬܲܟ݁ܠܝܼܢ ܠܹܗ ܒܢܲܝ̈ ܡܲܪܕܘܼܬܼܵܐ܀ ܘܐܸܠܵܐ ܡܵܐ̇ܢܵܐ ܠܐܲܝܢܵܐ ܕܫܵܡܲܥ̇ ܐܵܦ ܐܵܡܲܪ ܐ̄ܢܵܐ:\nܙܢܵܐ ܕܢܸܣܝܘܿܢܵܐ ܕܣܵܡ̣ ܒܲܨܠܘܿܬܼܵܐ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܐܵܟܹܠܩܲܪܨܵܐ ܡܵܐ ܕܡܸܬܼܟܲܬܲܫ ܥܲܡ ܒܲܪܢܵܫܵܐ:\nܐܝܼܬܼ ܥܘܼܕܼܪܵܢܵܐ ܨܹܝܕܼ ܒܲܪܢܵܫܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܐܲܝܟ̣ ܢܵܛܘܿܪܵܐ ܡܵܐ ܕܠܵܐ ܢܵܐܹ̇ܡ ܐܵܦܠܵܐ ܕܵܡܹ̇ܟ̣:\nܗܵܟܲܢ ܢܵܛܲܪ ܚܲܝܠܵܐ ܟܲܣܝܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀","english":"And if no one is indebted to him, the word \"forgive\" is said. And if he hears it badly, from whom does he ask forgiveness? He taught all the apostles, the Son of God, this prayer which he composed from all his teaching. Forgive every person those debts, those thoughts, that anger, that resentment, that bitterness. His companion, the other word, is a small thing if it encounters him, that every person who seeks to be, forgives what he prays. Glorious and great and full of the beauties of righteousness, the prayer that the Son of God taught, that a person prays. Every time the mind ascends to receive from God, he places in the prayer and gives to the apostles of the world to learn. For the sake of the mystery, do not enter, O Lord, there is in the prayer, for the whole mind is weak if it is healed. Here the hearing, which is not customary, the word requires, for it is very deep among the knowers from its companions. That mystery which a person prays without entering into it, in a great air it is understood among the disciplines. And if not, what does it matter to whom he listens, even if he says, \"I am small,\" the mystery which the Son of God placed in the prayer. The accuser, when he contends with a human, there is help for the human from God. Like a guard who neither stands nor sleeps, thus a hidden power guards the apostles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܣܝܘܿܢܵܐ","severity":"info","text":"The Syriac term ܢܸܣܝܘܿܢܵܐ (rāzā) means 'mystery' or 'sacrament'. Jacob uses it to denote the hidden, spiritual meaning of the prayer, not a liturgical rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The Syriac ܐܵܟܹܠܩܲܪܨܵܐ (āḵelqarṣā) is a calque from Greek κατήγορος, meaning 'accuser' or 'slanderer', often used for Satan. Here it personifies the adversarial force in prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܵܒܹ̇ܩ ܡܵܐ ܕܲܡܨܲܠܸܐ","severity":"info","text":"The phrase 'forgives what he prays' echoes the Lord's Prayer petition 'forgive us our debts' (Matthew 6:12, Luke 11:2-4). Jacob integrates forgiveness as a condition of prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܨܠܘܿܬܼܵܐ","severity":"info","text":"Jacob's treatise is a commentary on the Lord's Prayer, attributed to the apostles. The reference to 'the Son of God taught all the apostles' aligns with Syriac tradition that the prayer was given as a complete teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ܫܸܡܥܵܐ","severity":"info","text":"The phrase 'Here the hearing' marks a rhetorical shift, introducing a meta-commentary on the word 'forgive' as requiring deep understanding, not customary hearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܬܲܥܸܠܲܝܢ","severity":"caution","text":"The Syriac ܠܵܐ ܬܲܥܸܠܲܝܢ (lā taʿellayn) is ambiguous: it could be a second-person imperative 'do not enter' or a third-person jussive 'let him not enter'. The English draft takes it as imperative addressed to the Lord, but the context suggests a general prohibition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܵܐ ܬܲܥܸܠܲܝܢ could be read as 'do not enter' (addressed to the Lord) or 'let him not enter' (a general rule). The English draft opts for the former, but the surrounding syntax favors the latter.","The term ܢܸܣܝܘܿܢܵܐ (rāzā) may refer either to the hidden meaning of the prayer or to a specific liturgical mystery; Jacob's usage is deliberately multivalent."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܘܡܵܐ ܕܣܵܛܵܢܵܐ ܡܥܝܼܪ ܐܵܓ̣ܘܿܢܵܐ ܥܲܠ ܒܲܪܢܵܫܵܐ:\nܐܝܼܬܼ ܡܲܠܲܐܟ̣ܵܐ ܕܲܡܥܲܕܲܪ ܠܹܗ ܟܲܕܼ ܠܵܐ ܝܵܕܲܥ̇܀ ܐܲܝܟ̣ ܗܵܝ̇ ܕܲܗܘ݀ܵܬܼ ܨܹܝܕܼ ܗܵܘ̇ ܝܼܫܘܿܥ ܒܲܪ ܝܘܿܙܵܕܵܩ:\nܟܵܗܢܵܐ ܪܲܒܵܐ ܕܐܸܬܼܥܲܕܲܪ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܲܠܲܐܟ̣ܵܐ܀ ܕܟܲܕܼ ܠܵܐ ܪܓ̣ܝܼܫ ܗ̄ܘ̣ܵܐ ܓܥܲܪܡܲܠܲܐܟ̣ܵܐ ܒܐܵܟܹܠܩܲܪܨܵܐ:\nܘܲܚ̣ܙܵܐ ܢܒ̣ܝܼܵܐ ܘܠܵܐ ܚ̣ܙܵܐ ܟܵܗܢܵܐ ܗܵܝ̇ ܕܐܸܣܬܲܥܪܲܬ݀܀ ܗܵܟܲܢ ܟܠܝܘܿܡ ܨܹܝܕܼ ܟܠ ܒܲܪܢܵܫ ܐܝܼܬܼ ܡܲܠܲܐܟܹ̈ܐ:\nܕܙܵܓ̣ܪܝܼܢ ܡܸܢܹܗ ܬܸܓ̣ܡܹ̈ܐ: ܕܫܹܐܕܹ̈ܐ ܕܠܵܐ ܢܲܟ݁ܘܿܢܵܝܗܝ܀ ܘܡܵܐ ܕܒ̣ܵܥܹ̇ܐ ܐ̄ܵܫ ܕܲܒ̣ܕܼܘܿܒܵܪ̈ܵܘܗܝ ܠܡܵܪܝܵܐ ܢܸܫܦܲܪ:\nܣܵܐܹ̇ܡ ܥܠܵܘܗܝ ܐܵܟܹܠܩܲܪܨܵܐ ܕܢܲܩܪܸܒ̣: ܥܲܡܹܗ܀ ܘܟܲܕܼ ܠܵܐ ܪܓ̣ܝܼܫ ܗ݀ܘ ܐܵܬܹ̇ܐ ܒܟܸܣܝܵܐ ܐܵܦ ܡܲܠܲܐܟ̣ܵܐ:\nܘܲܡܥܲܕܲܪ ܠܹܗ ܕܢܸܙܟܸܐ ܠܒ̣ܝܼܫܵܐ ܐܸܢ ܫܲܦܝܼܪܵܐ ܗ̄ܘ̣܀ ܘܲܟ̣ܡܵܐ ܕܩܵܐܹ̇ܡ ܐ̄ܢܵܫ ܒܲܨܠܘܿܬܼܵܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ:\nܗܵܘܹ̇ܐ ܩܵܐܹ̇ܡ ܐܵܦ ܣܵܛܵܢܵܐ ܕܲܢܒܲܙܲܚ ܒܹܗ܀ ܗܵܝܕܹܝܢ: ܐܵܬܹ̇ܐ ܐܵܦ ܡܲܠܲܐܟ̣ܵܐ ܐܲܝܟ̣ ܢܵܛܘܿܪܵܐ:\nܘܟ̣ܵܐܹ̇ܐ ܒܒ̣ܝܼܫܵܐ ܘܲܡܫܲܗܸܐ ܠܹܗ ܡ̣ܢ ܒܲܪܢܵܫܵܐ:܀ ܘܡܵܐ ܕܙܲܒ̣̈ܢܵܬܼܵܐ ܣܲܓ݁ܝܼ̈ܐܵܬܼܵܐ ܚ̣ܵܒ̣ ܣܵܛܵܢܵܐ:\nܘܲܒ̣ܙܵܟ̣ܘܼܬܼܵܐ ܢܨܲܚ̣ ܒܲܪܢܵܫܵܐ ܐܲܠܵܗܵܝܵܐ܀ ܡܦܝܼܣ ܛܲܪܟܵܢܵܐ ܐܲܝܟ̣ ܕܐܲܦܝܼܣ ܗ̄ܘ̣ܵܐ ܡܸܛܠ ܐܝܼܘܿܒ̣:\nܕܢܲܪܚܸܩ: ܡܸܢܹܗ ܗܵܘ̇ ܥܘܼܕܼܪܵܢܵܐ ܕܲܡܢܲܛܲܪ ܠܹܗ܀ ܘܲܒ̣ܒ̣ܝܼܫܘܼܬܹܗ ܗܵܕܹܐ ܫܵܐܹ̇ܠ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܕܢܲܪܦܹܝܘܗܝ ܡܵܪܝܵܐ ܠܗܵܘ̇ ܒܲܪܢܵܫܵܐ ܕܠܵܐ ܐܝܼܵܠܵܐ܀ ܘܢܲܚܬܹܗ ܠܕܲܪܵܐ ܥܲܡܹܗ ܕܒ̣ܝܼܫܵܐ ܗ݀ܘ ܒܲܠܚܘܿܕܼܵܘܗܝ:\n܀ܟܲܕܼ ܠܵܐ ܡܥܲܕܲܪ ܐܵܘ ܣܵܡܹ̇ܟ̣ ܠܹܗ ܒܓܟܵܘ ܐܵܓ̣ܘܿܢܵܐ܀","english":"And when Satan is envious of a person, there is an angel who helps him without his knowledge, as happened in the case of that Jesus bar Yozadaq, the high priest who was helped by an angel, when he was unaware that the angel was contending with the Accuser. And the priest saw, but did not see, what had occurred. Thus every day, for every person, there are angels who drive away from him the attacks of demons that are not visible. And when a person desires that his words be pleasing to the Lord, the Accuser places upon him a slanderer to bring him near. And when he is unaware, that one comes secretly, and also an angel comes and helps him so that he may overcome the evil one, if he is good. And as long as a person stands in prayer before God, Satan also stands to mock him. Then the angel also comes like a guardian and watches over the evil one and drives him away from the person. And when Satan has committed many offenses, and the person has achieved a divine victory, he appeases the accuser, as he appeased in the case of Job, so that he might remove from him that help which protects him. And in his wickedness, he asks of God that the Lord release that person who has no strength, and cast him down into the pit with that evil one alone, while no helper or supporter stands by him in the contest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The Syriac term ܐܵܟܹܠܩܲܪܨܵܐ (ʾāḵelqarṣā) literally means 'accuser' or 'slanderer' and is a standard Syriac designation for Satan, derived from the root for 'eating' and 'accusation'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jesus bar Yozadaq","severity":"info","text":"Jesus bar Yozadaq was a high priest in the early 6th century, mentioned in Syriac sources as receiving angelic aid; this reference anchors Jacob's exemplum in known hagiographic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job","severity":"info","text":"The allusion to Job (Syriac: ܐܝܼܘܿܒ̣) recalls the biblical figure whose patience was tested by Satan; Jacob uses Job as a type of the righteous person whose angelic help is removed by the accuser's machinations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative exemplum within the homily, illustrating the cosmic struggle between angels and demons during prayer, with Satan's envy and the angel's hidden aid as the central motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of an angel contending with a demon over a person's prayer echoes themes in the Testamentum Domini and other Syriac liturgical commentaries, though no direct dependence is claimed.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the phrase ܕܲܡܥܲܕܲܪ ܠܹܗ ܟܲܕܼ ܠܵܐ ܝܵܕܲܥ̇ is ambiguous: it may mean the angel helps without the person's knowledge, or without Satan's knowledge; the English draft opts for the former, but the latter is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܟܲܕܼ ܠܵܐ ܝܵܕܲܥ̇ could refer to the person or to Satan; the translation takes it as the person, but the context of the angel contending with the Accuser might support Satan's ignorance.","The identity of 'that Jesus bar Yozadaq' is not further specified in the text; the reference assumes audience familiarity with a known hagiographic story."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܗܵܢܵܐ ܐܝܼܬܼܵܘܗܝ ܗܵܘ̇ ܢܸܣܝܘܿܢܵܐ ܕܐܲܠܸܦ̣ ܡܵܪܲܢ:\nܡܸܛܠܵܬܹܗ ܕܲܢܨܲܠܸܐ ܐ̄ܢܵܫ ܕܠܵܐ ܢܸܥܘܿܠ ܠܹܗ܀ ܗܵܢܵܐ ܐܝܼܬܼܵܘܗܝ ܗܵܘ̇ ܐܵܓ̣ܘܿܢܵܐ ܪܲܒܵܐ ܕܲܕܼܡܵܐ:\nܕܐܵܡܲܪ: ܦܵܘܠܘܿܣ ܠܲܡ ܠܵܐ ܡܲܛܝܼܬ݁ܘܿܢ܀ ܒܗܵܢܵܐ ܕܲܪܵܐ ܙܵܟ̣݁ܝܵܐ ܢܲܦ̮ܫܵܐ ܐܵܘ ܡܸܙܕܲܟ̣ܝܵܐ:\nܕܕܲܪܵܐ ܗ̄ܘ̣ ܐܵܘ ܩܵܛ̇ܠܵܐ ܒܹܗ ܐܵܘ ܡܸܬܼܩܲܛܠܵܐ܀ ܕܠܵܐ ܐܝܼܵܠܵܐ ܢܵܚ̇ܬܵܐ ܠܕܲܪܵܐ ܥܲܡ ܣܵܛܵܢܵܐ:\nܘܲܕܼܚܝܼܠ ܩܹܐܪܣܵܐ ܥܲܠ ܕܲܓ̣ܠܝܼܙܵܐ ܡ̣ܢ ܥܘܼܕܼܪܵܢܵܐ:܀ ܗܵܢܵܐ ܐܝܼܬܼܵܘܗܝ ܗܵܘ̇ ܢܸܣܝܘܿܢܵܐ ܕܲܡܨܲܠܸܐ ܐ̄ܢܵܫ:\nܕܠܵܐ ܢܸܥܘܿܠ ܠܹܗ ܐܲܟ̣ܡܵܐ ܕܝܼܠܸܦ̣ ܡ̣ܢ ܝܵܕܲܥ̇ ܟܠ܀ ܠܗܵܢܵܐ ܕܲܪܵܐ ܢܚܸܬܼ ܗ̄ܘ̣ܵܐ ܐܝܼܘܿܒ̣ ܟܲܕܼ ܡܸܬܼܟܲܬܲܫ:\nܥܲܡ ܣܵܛܵܢܵܐ ܕܠܵܐ ܥܘܼܕܼܪܵܢܵܐ ܐܲܠܵܗܵܝܵܐ܀ ܐܵܦ ܐܲܪܓܸܫ̣ ܗ̄ܘ̣ܵܐ ܐܵܦ ܐܸܡܲܪ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܙܲܕܝܼܩܵܐ :\nܕܗܵܐ ܥܘܼܕܼܪܵܢܹܗ ܠܲܝܬ݁ ܒܝܼ ܗܵܫܵܐ ܕܡܸܬܼܢܲܣܸܐ ܐ̄ܢܵܐ܀ ܐܲܝܟܵܐ ܕܗܵܘܹܐ ܗܵܢܵܐ ܕܲܪܵܐ ܕܚܝܼܠ ܗ̄ܘ̣ ܣܲܓ݁ܝܼ:\nܘܚܲܕܼ ܚܲܕܼ ܐܸܢܘܿܢ ܕܣܵܠ̇ܩܝܼܢ ܡܸܢܹܗ ܟܲܕܼ ܢܲܨܝܼܚܝܼܢ܀ ܡܸܛܠܗܵܢܵܐ ܐܲܠܸܦ̣ ܡܵܪܲܢ ܕܲܢܨܲܠܸܐ ܐ̄ܢܵܫ:\nܕܲܠܢܸܣܝܘܿܢܵܐ ܠܵܐ ܬܲܥܸܠܲܝܢܝ ܐܸܬܼܢܲܣܸܐ ܒܹܗ܀ ܫܐܸܠ̣ ܣܵܛܵܢܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ ܡܸܛܠ ܐܝܼܘܿܒ̣:\nܕܢܲܪܚܸܩ ܡܸܢܹܗ ܚܲܝܠܵܐ ܟܲܣܝܵܐ ܕܲܡܥܲܕܲܪ ܠܹܗ܀ ܘܘܐܸܡܲܪ ܡܵܪܝܵܐ ܠܲܒ̣ܥܸܠܕܲܪܹܗ ܕܡܲܫܠܲܡ ܒܐܝܼܕܼܵܝ̈ܟ:\nܕܝܵܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܐܵܓ̣ܘܿܢܸܣܛܵܐ ܕܠܵܐ ܡܸܬܼܪܲܦܸܐ܀ ܘܲܥܒܲܕܼ ܕܲܪܵܐ ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܥܲܡ ܣܵܛܵܢܵܐ:\nܘܐܲܪܚܸܩ̣ ܡܵܪܝܵܐ ܗܘ݀ܵܐ ܠܲܬܼܪ̈ܲܝܗܘܿܢ ܐܲܝܟ̣ ܚܲܙܵܝܵܐ܀ ܘܲܠܢܸܣܝܘܿܢܵܐ ܐܲܥܠܹܗ ܡܵܪܝܵܐ ܠܗܵܘ̇ ܙܲܕܝܼܩܵܐ:\nܘܡ̣ܢ ܐܵܓ̣ܘܿܢܵܐ ܪܲܒܵܐ ܕܲܕܼܡܵܐ ܫܩܲܠ̣ ܢܸܨܚܵܢܵܐ܀","english":"This is the mystery that our Lord taught: the reason that a person should pray without entering into it. This is the great contest of blood, of which it says: \"Paul, do not reach the contest.\" In this pure generation, the soul either is purified or kills in that generation or is killed. So that no sin may descend into the generation with Satan, and the edge is feared for the one stripped of help. This is the mystery that a person prays without entering into it, as the Knower of All taught. For this generation, Job descended when he was contending with Satan without divine help. That righteous one also perceived and said: \"Behold, my help is not with me now, that I may be healed.\" Where this generation is, it is very powerful, and each one of the trials that ascend from it are victorious. For this reason our Lord taught that a person should pray that he not enter into the contest to be healed by it. Satan asked God concerning Job, that the hidden power that helped him be removed from him. And the Lord said to his adversary: \"Surrender into your hands,\" for he knew the contest that cannot be healed. And the Lord made a generation of a human being with Satan, and the Lord removed his hand from both of them, like a spectator. And the Lord brought that righteous one into the contest, and from the great contest of blood he took victory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܣܝܘܿܢܵܐ","severity":"info","text":"The Syriac term ܢܸܣܝܘܿܢܵܐ (tesyuʿā) means 'contest' or 'arena', often used in ascetical contexts for spiritual struggle. Here it is paired with ܐܵܓ̣ܘܿܢܵܐ ܪܲܒܵܐ ܕܲܕܼܡܵܐ ('great contest of blood'), intensifying the martial imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܠܲܡ ܠܵܐ ܡܲܛܝܼܬ݁ܘܿܢ","severity":"info","text":"The phrase 'Paul, do not reach the contest' is not a direct biblical quotation but likely alludes to 2 Corinthians 12? or a lost apocryphal tradition. It may echo Paul's avoidance of worldly contests (cf. 1 Cor 9:24-27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܘܿܒ̣","severity":"info","text":"The reference to Job contending with Satan without divine help draws on the Syriac tradition of Job as a model of patient suffering. Jacob of Serugh elsewhere treats Job as a type of Christ or the righteous soul.","cites":[],"named_sources":["Jacob of Serugh, Homily on Job"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܪܵܐ","severity":"info","text":"The term ܕܲܪܵܐ (dārā) 'generation' is used repeatedly in a technical sense, possibly referring to a spiritual 'age' or 'cycle' of struggle. This echoes the Syriac concept of 'dārā' as a period of trial in ascetical theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel statements: 'This is the mystery...' (three times), each introducing a different aspect of the contest. The repetition reinforces the didactic purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܓ̣ܘܿܢܵܐ ܪܲܒܵܐ ܕܲܕܼܡܵܐ","severity":"caution","text":"The phrase 'great contest of blood' is ambiguous: it may refer to martyrdom, ascetical struggle, or a cosmic battle. The Syriac ܕܲܕܼܡܵܐ (d-dmā) could be read as 'of blood' or 'of the blood' (i.e., of Christ). The translation opts for 'of blood'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great contest of blood' is unclear: it may be a reference to martyrdom, a spiritual battle, or a specific event in salvation history.","The phrase 'Paul, do not reach the contest' has no known biblical source; it may be a citation from a lost apocryphon or a Syriac liturgical text.","The term 'generation' (dārā) is used in a technical sense that is not fully explained in this passage."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܡܸܛܠ ܕܲܫܩܸܐ ܩܹܐܪܣܵܐ ܣܲܓܝܼ ܐܲܠܸܦ̣ ܡܵܪܲܢ:\nܕܲܢܨܲܠܸܐ ܐ̄ܢܵܫ ܕܲܒ̣ܢܸܣܝܘܿܢܵܐ ܠܵܐ ܢܸܬܼܢܲܣܸܐ:܀ ܘܠܵܐ ܕܢܸܙܟܸܐ ܐ̄ܢܵܫ ܒܸܠܥܵܕܼ ܚܲܝܠܵܐ ܐܵܠܵܗܵܝܵܐ:\nܙܵܕܹܩ ܢܸܒ̣ܥܸܐ ܕܠܵܐ ܢܸܫܬܲܒ̣ܗܲܪ ܥܲܠ ܙܵܟ̣ܘܼܬܼܵܐ܀ ܢܲܦ̮ܫܹܗ ܡܡܲܟܸܟ̣ ܐܲܝܢܵܐ ܕܥܵܪܹܩ ܡ̣ܢ ܢܸܣܝܘܿܢܵܐ:\nܘܡܲܓ̣ܥܸܠ ܕܲܪܵܐ ܠܚܲܕܼ ܙܲܟܵܝܵܐ ܕܗܘ݀ ܢܸܬܼܢܲܨܲܚ܀ ܐܵܡܲܪ ܠܹܗ ܓܹܝܪ ܕܲܠܢܸܣܝܘܿܢܵܐ ܠܵܐ ܬܲܥܸܠܲܝܢܝ:\nܐܸܠܵܐ ܦܲܨܵܢܝ ܐܲܢ̄ܬ݁ ܡ̣ܢ ܒܝܼܫܵܐ ܕܪܲܒ݁ ܗ̄ܘ̣ ܚܲܝܠܵܐ܀ ܠܵܐ ܬܲܫܠܸܡܲܝܢܝ ܠܲܒ̣ܥܸܠܕܲܪܵܐ ܕܢܸܬܼܟܲܬܲܫ ܥܲܡܝ:\nܕܠܵܐ ܥܘܼܕܼܪܵܢܵܟ̣ ܐܸܠܵܐ ܙܟ̣ܝܼܘܗܝ (ܐܲܢ̄ܬ݁ ܒܝܼ ܚܲܠܵܫܵܐ:܀ ܠܵܐ ܢܲܪܚܸܩ ܡܹܢܝ ܥܘܼܕܼܪܵܢܵܟ̣ ܟܲܣܝܵܐ ܕܐܝܼܬܼܵܘܗܝ:\nܚܲܝܠܵܐ ܕܢܵܚܹ̇ܬܼ ܥܲܡ ܐܲܬܼܠܹܝܛܹ̈ܐ ܠܐܵܓ̣ܘܿܢܲܝ̈ܗܘܿܢ܀ ܠܝܼ ܠܵܐ ܬܢܲܣܸܐ (ܕܐܸܬܼܝܲܕܼܥܹ̇ܬܼ ܠܝܼ: ܕܲܡܚܝܼܠܵܐ ܐ̄ܢܵܐ:\nܢܸܗܘܸܐ ܕܝܼܠܵܟ̣ ܟ̱ܠܹܗ ܕܲܪܵܐ ܘܐܲܢ̄ܬ݁ ܬܸܬܼܢܲܨܲܚ:܀ ܕܝܼܠܵܟ̣ ܐܸܢܹܝܢ ܟܠ ܙܵܟ̣̈ܘܵܬܼܵܐ ܕܟ̣ܠ ܙܲܟܵܝܹ̈ܐ:\nܙܟ̣ܝܼ ܕܠܵܟ̣ ܝܵܐܹ̇ܐ ܘܠܝܼ ܠܢܸܣܝܘܿܢܵܐ ܠܵܐ ܬܲܥܸܠܲܝܢܝ܀ ܦܲܨܵܢܝ ܡܸܢܹܗ ܕܲܒ̣ܥܸܠܕܲܪܵܐ ܕܡܸܬܼܟܲܬܲܫ ܥܲܡܝ:\nܕܐܸܙܟܹܝܘܗܝ ܐܸܢܵܐ ܕܠܵܐ ܥܘܼܕܼܪܵܢܵܟ̣ ܠܵܐ ܡܸܫܟܲܚ ܐ̄ܢܵܐ܀ ܠܝܼ ܠܵܐ ܬܚܘܼܪ ܐܸܙܟܸܐ ܒܩܹܐܪܣܵܐ ܪܲܒܵܐ ܕܲܕܼܡܵܐ:\nܣܲܒ̣ ܠܵܟ̣ ܕܲܪܵܐ ܘܣܲܒ̣ ܙܵܟ̣ܘܼܬܼܵܐ ܕܫܲܦܝܼܪܵܐ ܠܵܟ̣܀ ܦܲܨܵܢܝ ܡܸܢܹܗ ܘܕܼܝܼܠܵܟ̣ ܢܸܗܘܸܐ ܟܠܝܼܠܵܐ ܘܲܫܡܵܐ:\nܘܠܝܼ ܠܵܐ ܬܸܚܫܘܿܒ̣ ܠܵܐ ܙܵܟ̣ܘܬܼܵܐ ܘܠܵܐ ܢܸܨܚܵܢܵܐ܀ ܦܲܨܵܢܝ ܡܸܢܹܗ ܘܟ̣ܠܹܗ ܫܘܼܦܪܵܐ ܕܐܲܬܼܠܹܝܛܘܼܬܼܵܐ:\nܠܘܵܬܼܵܟ̣ ܢܸܫܪܲܟ̣ ܕܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܙܟܲܝܬܵܝܗܝ ܠܲܒ̣ܥܸܠܕܲܪܵܐ܀","english":"Because the contest is great, our Lord taught much: that a person should pray without entering into the contest. And a person does not conquer except by divine power. It is right that one should not boast over the victory. He humbles himself as one who flees from the contest, and he turns the back to a single victor, that he may be adorned. For he says to him: \"Do not enter the contest, but save yourself from the evil one, who is a great power. Do not deliver yourself to the adversary to contend with me, so that your help is not needed, but you have conquered him (you, through me, the mighty one). Do not remove your help from me, the hidden one that is: the power that descended with the athletes to their contests. Do not heal me (for I have known myself, that I am weak). Let the whole back be yours, and you will be adorned. Yours are all the victories of all the victors. Conquer, for it is fitting for you, and do not bring me into the contest. Save me from the adversary who contends with me, that I may conquer him, for without your help I cannot. Do not look to me to conquer in the great contest of blood. Take the back and take the victory that is beautiful for you. Save me from him, and yours will be the crown and the name, and do not consider for me either victory or triumph. Save me from him, and all the beauty of athletics will rest with you, for you are the one who conquered the adversary.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The Syriac term ܩܹܐܪܣܵܐ (qērsā) is a loan from Greek κῆρυξ (kēryx, 'herald') but here denotes a contest or arena, likely the spiritual combat of ascetic prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܸܣܝܘܿܢܵܐ","severity":"info","text":"The word ܢܸܣܝܘܿܢܵܐ (tessyōṭā) is a Syriac calque on Greek ἄσκησις (askēsis), meaning 'contest' or 'spiritual exercise', central to Jacob's metaphor of prayer as athletic struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܲܨܵܢܝ ܡ̣ܢ ܒܝܼܫܵܐ","severity":"info","text":"The phrase 'save yourself from the evil one' echoes the Pauline injunction to 'flee from evil' (cf. 1 Cor 9:24–27) and the ascetic tradition of avoiding demonic contest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܹ̈ܐ","severity":"info","text":"The term ܐܲܬܼܠܹܝܛܹ̈ܐ (athlēṭē) is a Greek loan (ἀθλητής) used in Syriac ascetic literature for spiritual athletes, here referring to those who engage in the contest of prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܡܲܪ ܠܹܗ","severity":"info","text":"The repeated phrase 'he says to him' (ܐܵܡܲܪ ܠܹܗ) introduces a direct address within the narrative, framing the passage as a dialogue between the soul and divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܝܼ ܠܵܐ ܬܚܘܼܪ","severity":"caution","text":"The phrase 'do not look to me' (ܠܝܼ ܠܵܐ ܬܚܘܼܪ) is ambiguous: it may mean 'do not rely on me' or 'do not regard me as the victor', reflecting the soul's humility before divine agency.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the direct address ('he says to him') is not explicit; it may be the soul addressing divine power or vice versa.","The phrase 'do not heal me' (ܠܵܐ ܬܢܲܣܸܐ) is ambiguous: it could mean 'do not cure me' (i.e., leave me in weakness) or 'do not heal me' in a spiritual sense."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܦܲܨܵܢܝ ܡܸܢܹܗ ܘܬܸܪܗܲܛ ܒܵܬܲܪܝ ܚܲܝܵܒ̣ܘܼܬܼܵܐ:\nܟܲܕܼ ܡܵܘܕܹܐ ܐ̄ܢܵܐ ܕܚܵܒܹ̇ܬܼ ܗ̄ܘܹ̇ܝܬܼ ܠܝܼ ܘܐܲܢ̄ܬ݁ ܙܲܟ݁ܝܼܬܵܢܝ܀ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ ܐܸܙܟܸ݁ܐ ܒܕܲܪܵܐ ܠܵܐ ܡܸܫܟܲܚ ܐܢܵܐ:\nܠܵܐ ܐܸܬܼܢܲܣܸܐ ܦܲܨܵܢܝ ܡܸܢܹܗ ܕܠܵܐ ܢܸܣܝܘܿܢܵܐ܀ ܒܪ̈ܲܚܡܹܐ ܦܲܨܵܢܝ ܡ̣ܢ ܣܵܛܵܢܵܐ ܕܡܸܬܼܟܲܬܲܫ ܥܲܡܝ:\nܕܠܵܟ̣ ܫܲܦܝܼܪ̈ܵܢ ܟܠ ܙܵܟܼ̈ܘܵܬܼܵܐ ܕܬܸܣܲܒ̣ ܐܸܢܹܝܢ܀ ܦܲܨܵܢܝ ܡܸܢܹܗ ܡܸܛܠ ܕܕܼܝܼܠܵܟ̣ ܐܝܼܬܼܵܘܗܝ ܚܲܝܠܵܐ:\nܐܵܦ ܡܲܠܟ݁ܘܼܬܼܵܐ ܐܵܦ ܫܘܼܠܛܵܢܵܐ ܐܵܦ: ܬܸܫܒ݁ܘܿܚܬܵܐ܀ ܐܵܦ ܡܵܐ ܕܙܵܟܹ̇ܐ ܐܲܝܢܵܐ ܕܙܵܟܹ̇ܐ ܒܵܟ̣ ܗ̄ܘ̣ ܙܵܟܹ̇ܐ:\nܕܝܼܠܵܟ̣ ܗ̄ܘ̣ ܓܹܝܪ ܟ̱ܠܹܗ ܥܘܼܫܢܵܐ ܘܓܲܢ̄ܒܵܪܘܼܬܼܵܐ܀ ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܒܲܪ ܐܲܠܵܗܵܐ ܠܲܒ̣ܢܲܝ̈ ܐ̄ܪܵܙܹܗ:\nܠܘܼܩܒܲܠ ܬܸܓ̣ܡܵܐ ܕܫܹܐܕܹ̈ܐ ܣܝܼܡܵܐ ܕܬܲܥܪܸܩ ܐܸܢܘܿܢ܀ ܘܗܵܟܲܢ ܠܘܼܩܒܲܠ ܟܠܗܘܿܢ ܚܲܝ̈ܠܲܝ ܒܝܼܫܵܐ:\nܕܒ̣ܵܗ̇ ܢܲܩܪܸܒ̣ ܐ̄ܢܵܫ ܥܲܡ ܫܲܠܝܼܛܵܐ ܕܢܵܛܲܪ ܐܵܐܲܪ܀ ܒܵܗ̇ ܩܵܪܹܐ ܠܐܲܒ̣ܵܐ ܕܢܹܐܬܸܐ ܠܥܘܼܡܩܵܐ ܨܹܐܕܼܵܘܗܝ:\nܕܢܸܛܪܘܿܕܼ ܡܸܢܹܗ ܫܹܐܕܹ̈ܐ ܕܠܲܕܼܡܵܐ ܕܢܲܦ̮ܫܵܐ ܟܲܦܢܲܢ܀ ܒܵܗ̇ ܡܸܫܬܲܪܪܝܼܢ ܝܲܠܕܹ̈ܐ ܕܪܘܼܚܵܐ ܕܢܸܩܪܘܿܢ ܐܲܒ̣ܘܼܢ:\nܘܲܡܙܝܼܥܝܼܢ ܠܹܗ ܠܐܵܟܹܠܩܲܪܨܵܐ ܒܲܫܡܵܐ ܪܲܒܵܐ܀ ܒܵܗ̇ ܩܵܪܹܐ ܐ̄ܢܵܫ ܬܹܐܬܸܐ ܠܘܵܬܹܗ ܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܬܲܥܪܸܩ ܡܸܢܹܗ ܚܲܝ̈ܠܲܝ ܒܝܼܫܵܐ ܕܲܟ̣ܪܝܼܟ̣ܝܼܢ ܠܹܗ܀ ܒܵܗ̇ ܡܵܘܕܹܐ ܐ̄ܢܵܫ ܕܲܠܨܸܒ̣ܝܵܢܹܗ ܕܐܲܒ̣ܵܐ ܫܵܠܹ̇ܡ:\nܢܸܗܘܸܐ ܒܐܲܪܥܵܐ ܐܲܟ̣ܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܐܵܦ ܒܲܫܡܲܝܵܐ܀ ܒܵܗ̇ ܫܵܐܹ̇ܠ ܐ̄ܢܵܫ ܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܕܠܵܐ ܝܲܥܢܘܼܬܼܵܐ:\nܘܫܵܒܹ̇ܩ ܟܠܗܹܝܢ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܒܲܥ̈ܝܵܢ܀","english":"Deliver me from him, and run after me, O sinfulness: when I confess that I was guilty, and you are victorious. Without you I cannot conquer in the contest. Do not deliver me from him without help. Through mercy, deliver me from the adversary who contends with me. For you are fair, all the victories that you will take from me. Deliver me from him, because the power is yours: both the kingdom, and the authority, and the glory. And when one conquers, whoever conquers, conquers through you; for all the strength and might are yours. The prayer that the Son of God taught to the bearers of his mysteries: against the array of demons, set to put them to flight. And thus against all the evil powers: in it a person contends with the ruler who guards the air. In it he calls upon the Father to come to the depth against him, to drive out from him the demons that thirst for the blood of the soul. In it the children of the spirit are strengthened, to call upon their Father, and to terrify the slanderer by the great Name. In it a person calls that kingdom to come to him, to put to flight the evil powers that surround him. In it a person confesses that he submits to the will of the Father, that it may be on earth as it is in heaven. In it a person asks for the daily bread without weariness, and leaves aside all the superfluities that are not necessary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܨܵܢܝ","severity":"info","text":"The Syriac verb ܦܲܨܵܢܝ (paṣṣāʿī) means 'deliver me' or 'save me,' carrying a soteriological sense of rescue from demonic or adversarial forces. It recurs throughout the passage as a plea for divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܝܵܒ̣ܘܼܬܼܵܐ","severity":"info","text":"The term ܚܲܝܵܒ̣ܘܼܬܼܵܐ (ḥayyāḇūṯā) is here translated as 'sinfulness,' but in Syriac ascetic literature it often denotes a state of moral guilt or liability, personified as an entity from which the speaker seeks deliverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟ݁ܘܼܬܼܵܐ","severity":"info","text":"The phrase 'the kingdom' (ܡܲܠܟ݁ܘܼܬܼܵܐ) echoes the Lord's Prayer (Matthew 6:10, 'Thy kingdom'), which Jacob of Serugh interprets as a weapon against demonic powers. The prayer is presented as a means to invoke divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܹܐܕܹ̈ܐ","severity":"info","text":"The 'demons' (ܫܹܐܕܹ̈ܐ, šēdē) are identified with the 'ruler who guards the air' (ܕܢܵܛܲܪ ܐܵܐܲܪ), reflecting a Syriac cosmological tradition where demons inhabit the sublunar air, a concept also found in Ephrem and later Syriac asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܵܗ̇","severity":"info","text":"The anaphoric pronoun ܒܵܗ̇ ('in it') introduces a series of parallel clauses (lines 10–18), each describing a function of the prayer: calling the Father, strengthening the children of the spirit, confessing submission, and requesting daily bread. This rhetorical structure emphasizes the prayer's comprehensive efficacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܨܠܘܿܬܼܵܐ ܕܐܲܠܸܦ̣ ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"Jacob identifies the prayer as taught by the 'Son of God' to the 'bearers of his mysteries' (ܠܲܒ̣ܢܲܝ̈ ܐ̄ܪܵܙܹܗ), likely referring to the apostles. This aligns with the work's title and the Syriac tradition that the Lord's Prayer was a secret teaching for initiates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' (ܡܸܢܹܗ) in the opening lines is ambiguous: it may refer to the adversary (ܣܵܛܵܢܵܐ) or to sinfulness (ܚܲܝܵܒ̣ܘܼܬܼܵܐ). The translation takes it as the adversary based on the subsequent context.","The phrase 'the slanderer' (ܐܵܟܹܠܩܲܪܨܵܐ) is a standard Syriac epithet for Satan, but its precise referent here is left implicit."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ܒܵܗ̇ ܒܵܥܹ̇ܐ ܐ̄ܢܵܫ ܐܵܦ ܫܘܼܒ̣ܩܵܢܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܟܲܕܼ ܐܸܫܬܵܘܕܝܼ ܕܫܵܒܹ̇ܩ ܐܵܦ ܗܘ݀ ܠܲܕܼܚܲܝܵܒ̣ܝܼܢ܀ ܒܵܗ̇ ܥܵܪܹܩ ܐ̄ܢܵܫ ܡ̣ܢ ܢܸܣܝܘܿܢܵܐ ܕܕܲܪܵܐ ܪܲܒܵܐ:\nܟܲܕܼ ܒܲܚܢܲܓ̣ܬܵܐ ܡܦܝܼܣ ܠܐܲܠܵܗܵܐ ܕܠܵܐ ܢܸܥܘܿܠ ܠܹܗ܀ ܒܵܗ̇ ܩܵܪܹܐ ܐ̄ܢܵܫ ܠܲܡܥܲܕܪܵܢܵܐ ܕܨܹܐܕܼܵܘܗܝ ܢܹܐܬܸܐ:\nܢܦܲܨܹܝܘܗܝ ܡ̣ܢ ܗܵܘ̇ ܣܵܢܹ̇ܐ ܐ̄ܢܵܫܵܐ ܕܡܲܩܪܸܒ̣ ܥܲܡܹܗ܀ ܗܘ݀ ܡܲܠܦܵܐ ܠܵܟ̣ ܕܟ̣ܠܹܗ ܚܲܝܠܵܐ ܐܵܦ ܬܸܫܒ݁ܘܿܚܬܵܐ:\nܐܵܦ ܫܘܼܠܛܵܢܵܐ ܕܡܵܪܝܵܐ ܗ̄ܘ̣ ܝܼܫܘܿܥ ܠܹܗ ܬܸܫܒ݁ܘܿܚܬܵܐ܀ ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܥܲܠ ܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ:\nܕܣܝܼܡ ܠܡܵܪܝ ܝܲܥܩܘܿܒ̣:","english":"In it a person seeks also forgiveness from God, when he confesses that even that one who persecutes him will forgive. In it a person flees from the great trial of the age, when through supplication he appeases God that he not enter it. In it a person calls for the help that comes to his aid, and he is delivered from that one who contends with him. That teacher teaches you all power and glory, and authority of the Lord Jesus is glory. Completed the homily on \"Our Father who art in heaven,\" composed by Mar Jacob.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage concludes the homily with a series of three parallel clauses beginning with ܒܵܗ̇ (bāh, 'in it'), each describing a benefit of the Lord's Prayer: seeking forgiveness, fleeing the trial, and calling for help.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase ܕܲܪܵܐ ܪܲܒܵܐ (darrā rabbā, 'the great trial') likely refers to eschatological judgment or the cosmic ordeal of the end times, a common theme in Syriac ascetical and liturgical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ","severity":"info","text":"The closing title ܐܲܒ̣ܘܼܢ ܕܒܲܫܡܲܝܵܐ ('Our Father who art in heaven') directly quotes the opening of the Lord's Prayer (Matthew 6:9b–13; Luke 11:2–4), which is the subject of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܵܪܝ ܝܲܥܩܘܿܒ̣","severity":"info","text":"The colophon attributes the homily to Mar Jacob (Jacob of Serugh, ca. 451–521), a major Syriac poet-theologian. The work is preserved in the manuscript tradition represented by the source edition (ed:dsc-349).","cites":[{"key":"ed:dsc-349","label":"source edition: On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven","url":"https://syriaccorpus.org/349"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܘܼܠܛܵܢܵܐ ܕܡܵܪܝܵܐ ܗ̄ܘ̣ ܝܼܫܘܿܥ","severity":"caution","text":"The final sentence before the colophon is textually uncertain: ܫܘܼܠܛܵܢܵܐ ܕܡܵܪܝܵܐ ܗ̄ܘ̣ ܝܼܫܘܿܥ ܠܹܗ ܬܸܫܒ݁ܘܿܚܬܵܐ ('the authority of the Lord Jesus is glory') may be a scribal gloss or a truncated doxology; the syntax is awkward and the English draft smooths over the difficulty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of ܗܘ݀ (hū) in the phrase ܕܫܵܒܹ̇ܩ ܐܵܦ ܗܘ݀ ܠܲܕܼܚܲܝܵܒ̣ܝܼܢ ('that even that one who persecutes me will forgive') is ambiguous: it could be the adversary or a divine figure; the translation takes it as the persecutor.","The final doxological sentence may be corrupt or incomplete; the English draft adds 'and' and reorders clauses, obscuring the Syriac word order."],"confidence":"medium","notes":[]}]}