{"slug":"dsc-351","id":"syriac:dsc:dsc-351","title":"On the Prodigal Son","title_source":"On the Prodigal Son","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":"2026-11-15T05:37:42Z","cost_usd":0.017997},"source":{"registry_id":"syriac:dsc:dsc-351","work_id":"dsc-351","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/351"},"stats":{"passages":28,"english_words":7496,"coptic_letters":0,"source_letters":16477,"commentary_units":159,"commentary_kinds":8,"derived_notes":0,"ambiguities":45,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-351","abstract":"Jacob of Serugh's memrā on the prodigal son is a verse exposition of Luke 15:11–32, composed in Syriac during his episcopate at Batnan (late 5th–early 6th century). The homily belongs to the genre of metrical homily (memrā) typical of Jacob's liturgical-poetic corpus. It survives in multiple West Syriac manuscripts, though the present edition relies on a single witness, limiting representation of variant readings. The text was incorporated into the East Syriac liturgical cycle for the fifth Sunday after Pentecost, indicating its enduring catechetical use. The edition lacks translation or commentary, so readers without Syriac must depend on a separate English draft that may not capture all poetic nuances.","historical_context":"Jacob of Serugh (c. 451–521) composed this memrā during his tenure as bishop of Batnan (Serugh) in the late 5th or early 6th century. The dating rests on internal stylistic markers and manuscript colophons. The homily is a verse exposition of Luke 15:11–32, cast in the genre of memrā (metrical homily) typical of Jacob's liturgical-poetic corpus. The Syriac text survives in multiple West Syriac manuscripts; the present edition is based on a single witness, so variant readings from other branches are not represented. This homily was incorporated into the East Syriac liturgical cycle for the fifth Sunday after Pentecost, indicating its enduring catechetical use. The edition provides no translation or commentary; readers without Syriac must rely on the English draft supplied separately, which may not capture all poetic nuances.","significance":"This memrā exemplifies Jacob of Serugh's poetic and theological engagement with Gospel parables, blending Syriac poetic tradition with liturgical catechesis. It reflects the development of metrical homilies in the Syriac tradition and their integration into East Syriac liturgy. The homily's survival in multiple manuscripts attests to its lasting influence in both West and East Syriac communities.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh, bishop of Batnan"},{"date":"Late 5th/early 6th c.","event":"Composition of the memrā on the prodigal son"},{"date":"6th–7th c.","event":"Incorporation into East Syriac liturgical cycle for fifth Sunday after Pentecost"},{"date":"Medieval period","event":"Transmission in multiple West Syriac manuscripts"},{"date":"Modern era","event":"Edition based on a single manuscript witness"}],"relations":[{"work":"Luke 15:11–32","relation":"Biblical source for the homily","key":"","label":null,"url":null},{"work":"Jacob of Serugh's other memre","relation":"Part of the same genre and corpus","key":"","label":null,"url":null},{"work":"Syriac liturgical tradition","relation":"Used in East Syriac liturgy for Pentecost 5","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the homily relies on internal stylistic markers and manuscript colophons, which may not be precise.","The present edition is based on a single manuscript witness, so variant readings from other branches are not represented.","The English draft supplied separately may not capture all poetic nuances of the Syriac original."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000409,"generated":"2026-11-15T05:37:42Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/351"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8832"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-351","status":"pass","blocking":[],"warnings":[],"stats":{"passages":28,"translated":28,"commentary_passages":28,"commentary_units":159,"english_words":7496,"source_letters":25293,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a verse exposition of Luke 15:11–32, cast in the genre of memrā (metrical homily) typical of Jacob’s liturgical-poetic corpus.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) composed this memrā during his episcopate at Batnan; the dating rests on internal stylistic markers and manuscript colophons.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple West Syriac manuscripts; the present edition is based on a single witness, so variant readings from other branches are not represented.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was incorporated into the East Syriac liturgical cycle for the fifth Sunday after Pentecost, indicating its enduring catechetical use.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary; readers without Syriac must rely on the English draft supplied separately, which may not capture all poetic nuances.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"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: 28 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":28},"term_index":[],"citations":{"ed:dsc-351":{"label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒ̣\nܡܐܡܪܐ. ܢܒ. ܕܥܲܠ ܗܵܘ̇ ܒܪܵܐ ܕܦܲܪܲܚ̣ ܢܸܟ̣ܣܵܘ̈ܗܝ. ܡܸܠܬܼܵܟ̣ ܡܵܪܲܢ ܢܘܼܗܪܵܐ ܗ̄ܝܼ ܟ̱ܠܵܗ̇ ܠܲܕܼܪܵܚܹܡ ܠܵܗ̇:\nܡܸܢܵܗ̇ ܐܸܢܗܲܪ ܠܲܡܡܲܠܵܠܘܼ ܒܥܵܠܡܵܐ ܫܲܪܒܵܟ̣܀ ܐܝܼܡܵܡܵܐ ܐܲܢ̄ܬ݁ ܪܲܒܵܐ ܡܵܪܲܢ ܠܲܕܼܪܵܕܹܐ ܒܵܟ̣:\nܒܢܘܼܗܪܵܟ̣ ܐܹܙܘܼܥ ܠܲܡܗܲܠܵܟ̣ܘܼ ܕܠܵܐ ܬܘܼܩ̈ܠܵܬܼܵܐ܀ ܥܵܠܡܵܐ ܚܸܫܘܿܟ̣ ܘܐܲܢ̄ܬ݁ ܢܲܗܝܼܪ ܐܲܢ̄ܬ݁ ܒܲܪ ܐܲܠܵܗܵܐ:\nܒܢܘܼܗܪܵܟ̣ ܥܲܡܵܟ̣ ܒܵܟ̣ ܐܹܗܲܠܸܟ̣ ܨܹܝܕܼ ܝܵܠܘܼܕܵܟ̣܀ ܐܘܼܪܚܹܗ ܕܥܵܠܡܵܐ ܟܠ ܬܘܼܩ̈ܠܵܬܼܵܐ ܘܦܲܚܹ̈ܐ ܡܲܠܝܵܐ:\nܗ݀ܘܝܼ ܠܝܼ ܡܵܪܲܢ ܐܘܼܪܚܵܐ ܕܫܲܦܝܵܐ ܘܐܹܗܲܠܸܟ̣ ܒܵܟ̣܀ ܠܘܝܼܬܼܵܟ̣ ܘܼܗܪܵܐ ܗ̄ܝܼ ܘܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܫܸܡܫܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܥܲܡܵܟ̣ ܐܸܪܕܹܐ (ܒܐܲܬܼܪܵܐ ܕܲܫܦܸܐ ܡ̣ܢ: ܬܘܼܩ̈ܠܵܬܼܵܐ܀ ܦܲܚ̈ܬܹܐ ܘܦܲܚܹ̈ܐ ܘܡܲܫܪ̈ܘܿܥܝܵܬܼܵܐ ܡܲܠܝܵܐ ܬܹܒܹܝܠ:\nܘܡܲܢ ܕܐܲܚܝܼܕܼ: ܒܵܟ̣ ܪܵܡ ܗ̄ܘ̣ ܘܥܸܠܵܝ ܡ̣ܢ ܡܲܦܘܼܠܬܵܐ܀ ܫܲܝܢܵܐ ܘܢܘܼܗܪܵܐ ܘܐܘܼܪܚܵܐ ܫܦܝܼܬܼܵܐ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܡܵܪܲܢ:\nܗܲܒ̣ ܠܝܼ ܐܝܼܕܼܵܟ̣ ܐܲܪܕܸܐ ܒܫܲܝܢܵܟ̣ ܘܐܸܚܙܸܐ ܫܘܼܦܪ̈ܲܝܟ܀ ܗܵܐ ܒܸܪ̈ܝܵܬܼܵܐ ܡܙܝܼ̈ܥܵܢ ܫܘܼܒ̣ܚܵܟ̣ ܒܐܸܣܟܹܡܲܝ̈ܗܹܝܢ:\nܦܬܲܚ ܐܵܦ ܠܝܼ ܦܘܼܡܝ ܠܲܡܫܲܒܵܚܘܼ ܠܓܲܢ̄ܒܵܪܘܼܬܼܵܟ̣܀ ܗܵܐ ܐܝܼܡܵܡܹ̈ܐ ܘܠܲܝ̈ܠܵܘܵܬܼܵܐ ܒܲܬܼܚܘܼܡܲܝ̈݁ܗܘܿܢ:\nܦܵܬܼܚ̇ܝܼܢ ܘܐܵܚ̇ܕܝܼܢ ܢܲܦܩܘܼܢ ܫܲܪܒܵܟ̣ ܠܐܲܪܥܵܐ ܟ̱ܠܹܗ̇܀ ܪ̈ܲܡܫܹܐ ܘܨܲܦܪܹ̈ܐ ܥܲܠ ܡܲܛܪ̈ܵܬܼܗܘܿܢ ܒܥܸܕܵܢܲܝ̈ܗܘܿܢ:\nܥܲܠ ܬܸܫܒ݁ܘܿܚܬܵܟ̣ ܡܥܝܼܪܝܼܢ ܠܐ̄ܢܵܫܵܐ ܦܵܪܘܿܫܵܐܝܼܬܼ܀ ܩܲܝ̈ܛܹܐ ܘܣܲܬܼܘܹ̈ܐ ܒܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܘܲܒ̣ܪ̈ܲܛܲܝ̈ܗܘܿܢ:\nܡܲܠܦܝܼܢ ܠܐܲܪܥܵܐ ܕܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܡܫܲܚܠܸܦ ܥܸܕܵܢܲܝ̈ܗܘܿܢ܀","english":"Of the Holy One, Mar Jacob\nA Memra. 72. On the Prodigal Son who Squandered His Possessions. Your Word, Our Lord, is the light of the whole world.\nFrom it I began to speak in the world, O my Lord. The great day, Our Lord, for the generations to come, O my Lord.\nBy your light I hasten to walk without stumbling. The world is dark, and you are luminous, you are the Son of God.\nBy your light I will walk with you, O my Lord, towards your flock. The path of the world is full of all stumbling blocks and snares.\nBe for me, Our Lord, a straight path, and I will walk in you. Your companionship is light, and you are the sun of righteousness.\nWith you I will descend to a place free from stumbling blocks. Snares and traps and ambushes fill the world.\nAnd what is held is high and elevated above the fall. The guide, the light, and the straight path, you are, Our Lord.\nGive me your hand, let me descend by your guidance, and behold your beauties. Behold, the creatures are moved, praising you in their forms.\nOpen also my mouth to praise your might. Behold, the days and nights within their boundaries:\nThey open and take up, they proclaim your story to the whole earth. The evenings and mornings at their watches in their times:\nAt your praise they are awakened to the air distinctly. The summers and winters in their changes and their seasons:\nThey teach the earth that you are the one who changes their times.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܐܡܪܐ","severity":"info","text":"The term ܡܐܡܪܐ (memrā) designates a verse homily, a genre characteristic of Jacob of Serugh. The numeral ܢܒ (72) likely indicates its place in a collection.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܥܲܠ ܗܵܘ̇ ܒܪܵܐ ܕܦܲܪܲܚ̣ ܢܸܟ̣ܣܵܘ̈ܗܝ","severity":"info","text":"The title ܕܥܲܠ ܗܵܘ̇ ܒܪܵܐ ܕܦܲܪܲܚ̣ ܢܸܟ̣ܣܵܘ̈ܗܝ identifies the subject as the prodigal son who squandered his possessions, referencing the Lucan parable (Luke 15:11–32).","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܼܵܟ̣ ܡܵܪܲܢ ܢܘܼܗܪܵܐ ܗ̄ܝܼ ܟ̱ܠܵܗ̇ ܠܲܕܼܪܵܚܹܡ","severity":"info","text":"The opening line echoes Psalm 119:105 (LXX 118:105) and the Johannine prologue (John 1:1–5), identifying Christ's Word as the light of the world.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܵܠܡܵܐ ܚܸܫܘܿܟ̣ ܘܐܲܢ̄ܬ݁ ܢܲܗܝܼܪ","severity":"info","text":"The contrast between the dark world and the luminous Son of God reflects the Syriac theological motif of light versus darkness, common in Jacob's homilies and in early Syriac poetry.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܒܸܪ̈ܝܵܬܼܵܐ ܡܙܝܼ̈ܥܵܢ ܫܘܼܒ̣ܚܵܟ̣","severity":"info","text":"The passage shifts from a personal petition to a cosmic doxology, as the speaker calls on creatures, days, nights, and seasons to join in praise, a typical structural move in Jacob's memre.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܲܢ ܕܐܲܚܝܼܕܼ: ܒܵܟ̣ ܪܵܡ ܗ̄ܘ̣ ܘܥܸܠܵܝ ܡ̣ܢ ܡܲܦܘܼܠܬܵܐ","severity":"caution","text":"The phrase ܘܡܲܢ ܕܐܲܚܝܼܕܼ is textually uncertain; the edition marks a possible corruption. The sense likely contrasts what is 'held' (i.e., secure) with the danger of falling, but the exact reading is debated.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (the homilist or a persona) is not explicit; the first-person petitions may be liturgical or personal. The phrase ܘܡܲܢ ܕܐܲܚܝܼܕܼ is textually uncertain, possibly corrupt."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܩܘܼܪܫܵܐ ܘܚܘܼܡܵܐ ܕܐܵܙ̇ܠ̄ܝܼܢ ܘܐܵܬܹ̇ܝܢ ܥܲܠ ܕܘܼܒܵܪܹ̈ܐ:\nܥܠܲܝܟ ܡܸܫܬܲܥܹܝܢ ܕܲܟ̣ܡܵܐ ܡܗܝܼܪ ܐܲܢ̄ܬ݁ ܒܲܥܒ̣ܝܼ̈ܕܼܵܬܼܵܟ̣܀ ܫܵܥܲܝ̈ ܝܵܘܡܵܐ ܐܵܦ ܡܲܛܪ̈ܵܬܹܗ ܕܠܸܠܝܵܐ ܐܲܪܒܲܥ:\nܟܠܗܹܝܢ ܡܲܣ̈ܩܵܢ ܫܘܼ̈ܒ̣ܚܹܐ ܦܪ̈ܝܼܫܹܐ ܠܒ̣ܵܪܘܿܝܘܼܬܼܵܟ̣܀ ܝܲܡܵܐ ܒܐܸܠܦܵܘ̈ܗܝ ܘܲܒ̣ܟ̣ܝܼܡܘܿܢܵܘ̈ܗܝ ܘܲܒ̣ܡܲܫܘܼܠܵܘ̈ܗܝ:\nܬܵܢܹ̇ܐ ܒܬܲܗܪܵܐ ܕܲܟ̣ܡܵܐ ܕܚܝܼܠܵܐ ܥܵܒ̣ܘܿܕܼܘܼܬܼܵܟ̣܀ ܓܲܠ̈ܠܹܐ ܫܓ̣ܝܼ̈ܫܹܐ ܘܥܲܡܗܘܿܢ ܪ̈ܘܼܚܹܐ ܥܲܙܝܼ̈ܙܵܬܼܵܐ:\nܫܲܪܒܵܟ̣ ܙܵܡ̇ܪܝܼܢ ܕܲܟ̣ܡܵܐ ܬܗܝܼܪܵܐ: ܓܲܢ̄ܒܵܪܘܼܬܼܵܟ̣܀ ܬܗܘܿܡܵܐ ܪܲܒܵܐ ܐܵܦ ܠܹܘܝܵܬܼܵܢ ܥܲܡ ܬܲܢܝܼ̈ܢܹܐ:\nܒܥܘܼܡܩܵܐ ܕܝܲܡܡܹ̈ܐ ܥܠܲܝܟ ܗ̄ܘ̣ ܣܡܝܼܟ̣ܝܼܢ ܒܲܬܼܚܘܼܡܲܝ̈ܗܘܿܢ܀ ܝܲܒ̣ܫܵܐ ܟ̱ܠܹܗ ܐܲܪܥܵܐ ܘܛܘܼܪܹ̈ܝܗ̇ ܥܲܡ ܪ̈ܵܡܵܬܼܵܗ̇:\nܠܵܟ̣ ܗ̄ܘ̣ ܡܫܲܒ݁ܫܵܐ ܕܲܛܥܝܼܢ ܐܲܢ̄ܬ݁ ܠܵܗ̇ ܕܠܵܐ ܬܸܦܸܠ ܠܵܗ̇܀ ܫܡܲܝ̈ܵܐ ܫܘܼܒ̣ܚܵܟ̣ ܗܵܐ ܡܸܫܬܲܥܹܝܢ ܒܲܟ̣ܝܵܢܲܝ̈ܗܘܿܢ:\nܘܲܥܒ̣ܵܕܼ ܐܝܼܕܼܵܝ̈ܟ ܡܚܵܘܸܐ ܪܩܝܼܥܵܐ ܟܡܵܐ ܓܲܢ̄ܒܵܪ ܐܲܢ̄ܬ݁܀ ܡܲܫܟ݁ܢܵܐ ܪܲܒܵܐ ܕܙܸܩܪܲܬ݀ ܦܸܫܛܲܬ݀ ܒܵܪܘܿܝܘܼܬܼܵܟ̣:\nܗܵܐ ܡܬܼܝܼܚ ܩܵܐܹ̇ܡ ܥܲܠ ܟܠ ܣܵܘ̈ܦܝܼܢ ܘܲܡܠܸܐ ܫܘܼܒ̣ܚܵܟ̣܀ ܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܘܙܲܠܝܼܩܲܝ̈ܗܘܿܢ ܥܲܡ ܕܸܢܚܲܝ̈ܗܘܿܢ:\nܒܪܲܗܛܵܐ ܪܲܒܵܐ ܠܥܵܠܡܵܐ ܡܥܝܼܪܝܼܢ ܥܲܠ ܩܘܼܠܵܣܲܝ̈ܟ܀ ܐܵܦ ܒܝܼ ܐܲܙܝܼܥ ܫܘܼܒ̣ܚܵܟ̣ ܡܵܪܲܢ ܐܲܝܟ̣ ܥܲܬ݁ܝܼܪܵܐ:\nܕܝܵܗܹ̇ܒ̣ ܡܲܓܵܢ ܟܠ ܣܘܼ̈ܢܩܵܢܝܼܢ ܠܲܕܼܒ̣ܵܥܹ̇ܝܢ ܠܹܗ܀ ܐܲܝܟ̣ ܕܲܠܫܘܼܒ̣ܚܵܟ̣ ܬܸܗܘܸܐ ܡܸܠܲܬܼܝ ܡܸܛܠܵܬܼܵܟ̣:\nܒܩܵܠܹ̈ܐ ܦܫܝܼܛܹܐ ܕܠܵܐ ܥܘܼܩܵܒ̣ܵܐ ܕܡܲܪܵܚܘܼܬܼܵܐ܀ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܡܫܲܒ݁ܚܝܼܢ ܠܲܫܡܵܟ̣ ܥܲܬ݁ܝܼܪܵܐܝܼܬܼ:\nܠܝܼ ܝܲܬ݁ܝܼܪܵܐ ܐ̄ܙܝܼܥ ܪܲܒܘܼܠܝܼ ܥܲܠ ܬܸܫܒ݁ܘܿܚܬܵܟ̣܀","english":"Cold and heat that come and go upon the seasons.  \nUpon you it is told how skilled you are in your works. The hours of the day and the watches of the night, four:  \nAll the ascents of distinct praises to your creation. The sea with its ships and its waves and its parables:  \nIt wanders in the river of how mighty is your craftsmanship. The agitated waves and with them the strong winds:  \nYour course sings how wondrous is your might. The great deep and the whales with the serpents:  \nIn the depth of the seas upon you they are placed in their boundaries. The whole dry land, the earth and its mountains with its heights:  \nTo you it is a witness that you have gone astray, that it may not fall. The heavens, your praise is told in their courses:  \nAnd the work of your hands shows the firmament how mighty you are. The great finder of the ray of light spread in your creation:  \nBehold, it stands open upon all ends and is full of your praise. The sun and the moon and their radiance with their orbits:  \nIn a great course for the world they are wakeful upon your glory. Also in me your praise is stirred, my Lord, like a rich man:  \nWho gives gifts of all his treasures to those who are worthy of him. That my word may be for your praise because of you:  \nIn simple voices without the reproach of arrogance. The silent stars praise your name richly:  \nTo me more abundantly stir, my Lord, upon your glory.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a sustained doxological prologue, cataloguing cosmic elements (sea, winds, deep, dry land, heavens, sun, moon, stars) as witnesses to the Creator's power. It transitions from nature to the poet's own voice, asking that his words serve the divine praise.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܫܟ݁ܢܵܐ ܪܲܒܵܐ ܕܙܸܩܪܲܬ݀","severity":"info","text":"The phrase 'great finder of the ray of light' likely refers to the sun or a cosmic principle of light, but the Syriac ܙܸܩܪܲܬ (ziqrat) can also mean 'spark' or 'flash,' suggesting a poetic personification of divine illumination.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܡܵܐ ܒܐܸܠܦܵܘ̈ܗܝ ܘܲܒ̣ܟ̣ܝܼܡܘܿܢܵܘ̈ܗܝ ܘܲܒ̣ܡܲܫܘܼܠܵܘ̈ܗܝ","severity":"info","text":"The sea with its ships, waves, and parables echoes biblical imagery of the sea as a site of divine power (e.g., Psalm 104:3, Job 38:8-11). The term 'parables' (ܡܲܫܘܼܠܵܘ̈ܗܝ) may allude to the didactic function of nature in wisdom literature.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh's memre often open with elaborate cosmic praise, drawing on Ephremic traditions of 'nature as witness' to the Creator. This passage reflects the Syriac liturgical and poetic convention of enumerating created orders to demonstrate divine omnipotence.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ̣ ܕܲܠܫܘܼܒ̣ܚܵܟ̣ ܬܸܗܘܸܐ ܡܸܠܲܬܼܝ","severity":"info","text":"The poet's request that his word be for divine praise parallels similar humility topoi in Ephrem's hymns (e.g., Hymns on Faith 1) and in Jacob's own memre, where the poet positions himself as a humble instrument of divine glory.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܟ̣ ܗ̄ܘ̣ ܡܫܲܒ݁ܫܵܐ ܕܲܛܥܝܼܢ ܐܲܢ̄ܬ݁ ܠܵܗ̇ ܕܠܵܐ ܬܸܦܸܠ ܠܵܗ̇","severity":"caution","text":"The clause 'to you it is a witness that you have gone astray, that it may not fall' is syntactically ambiguous: ܕܲܛܥܝܼܢ could be read as 'you have erred' (2ms perfect) or as a passive participle 'that is led astray.' The translation opts for the former, but the latter may better fit the context of cosmic order.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'that you have gone astray' (ܕܲܛܥܝܼܢ) is ambiguous: it may be a second-person masculine singular perfect ('you have erred') or a passive participle ('that is led astray'). The reading taken follows the English draft, but the latter would align with the theme of cosmic witness preventing disorder.","The identity of 'the great finder of the ray of light' (ܡܲܫܟ݁ܢܵܐ ܪܲܒܵܐ ܕܙܸܩܪܲܬ) is not explicit; it may refer to the sun, a divine attribute, or a personification of light."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܠܨܲܠܡܵܟ̣ ܝܵܐܹ̇ܐ ܕܢܸܙܡܲܪ ܫܘܼܒ̣ܚܵܟ̣ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܛܵܒ̣ ܡ̣ܢ ܗܵܠܹܝܢ ܠܵܐ ܒܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܕܲܪܗܝܼܒ̣ܝܼܢ ܒܵܟ̣܀ ܠܝܼ ܒܲܠܚܘܿܕܲܝ ܐܝܼܬܼ ܚܹܐܪܘܼܬܼܵܐ ܡ̣ܢ ܒܸܪ̈ܝܵܬܼܵܐ:\nܕܲܡܫܲܒ̈ܚܵܢ ܠܵܟ̣ ܒܪܲܗܛܹܐ ܪ̈ܗܝܼܒܹܐ ܕܲܟ̣ܝܵܢܲܝ̈ܗܹܝܢ܀ ܕܠܵܐ ܒܨܸܒ̣ܝܵܢܹܗ ܢܲܗܝܼܪ ܫܸܡܫܵܐ ܘܲܦܐܸܐ ܣܲܗܪܵܐ:\nܘܲܠܒ̣ܝܼܟ̣ ܪܲܗܛܵܐ ܚܹܐܦܵܐ ܪܗܝܼܒ̣ܵܐ ܕܚܲܝ̈ܠܵܘܵܬܼܵܐ܀ ܘܚܲܝܠܵܟ̣ ܪܲܒܵܐ ܥܵܨܹ̇ܐ ܠܟ̣ܠܗܘܿܢ ܠܲܡܫܲܒܵܚܘܼ:\nܘܠܵܘ ܚܹܐܪܘܼܬܼܗܘܿܢ ܦܵܪܫܵܐ ܬܫܲܒܲܚ ܠܲܕܼܚܝܼܠܘܼܬܼܵܟ̣܀ ܠܝܼ ܒܲܪ ܚܹܐܪܹ̈ܐ ܫܲܦܝܼܪ: ܫܘܼܒ̣ܚܵܐ ܐܸܢ ܦܵܪܹܫ ܐ̄ܢܵܐ:\nܕܫܲܠܝܼܛ ܨܸܒ̣ܝܵܢܝ ܘܐܸܫܠܹܐ ܘܐܹܙܘܼܥܝ ܠܲܡܫܲܒܵܚܘܼ܀ ܘܐܸܢ ܫܵܠܹ̇ܐ ܐ̄ܢܵܐ ܒܵܠܲܥ̇ ܐ̄ܢܵܐ ܠܝܼ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ:\nܕܠܲܒ̣̈ܢܲܝ ܚܹܐܪܹ̈ܐ ܬܵܒ̣̇ܥܵܐ ܢܫܲܒ݁ܘܼܢ ܦܵܪܘܿܫܵܐܝܼܬܼ܀ ܡܸܛܠܗܵܢܵܐ ܐܹܫܲܒ݁ܚܵܟ̣ ܡܵܪܝ ܟܲܕܼ ܙܵܐܲܥ̇ ܐ̄ܢܵܐ:\nܕܠܵܐ ܫܵܘܹ̇ܐ ܐ̄ܢܵܐ ܘܗܵܐ ܡܲܡܪܲܚ ܐ̄ܢܵܐ ܘܠܵܐ ܣܵܦܹ̇ܩ ܐ̄ܢܵܐ܀ ܟܠܗܘܿܢ ܦܘܼܡܹ̈ܐ ܠܵܟ̣ ܚܲܝܵܒ̣ܝܼܢ ܠܲܡܫܲܒܵܚܘܼ:\nܘܐܲܝܢܵܐ ܕܫܵܘܹ̇ܐ ܫܘܼܒ̣ܚܵܐ ܢܸܙܡܲܪ܀ ܐܲܢ̄ܬ݁ ܡܵܪܝ ܫܵܘܹ̇ܝܬ݁ ܕܲܢܫܲܒ̈ܚܵܢܵܟ̣ ܟܠ ܒܸܪ̈ܝܵܬܼܵܐ:\nܒܡܸܠܬܼܵܐ ܘܩܵܠܵܐ ܘܲܕܼܠܵܐ ܩܵܠܵܐ ܒܐܸܣܟܹܡܲܝ̈ܗܹܝܢ܀ ܙܘܼܥܘ ܦܵܪ̈ܘܿܫܹܐ ܠܲܡܫܲܒܵܚܘܼ ܚܠܵܦ ܒܸܪ̈ܝܵܬܼܵܐ:\nܫܲܬ݁ܝܼ̈ܩܵܬܼܵܐ ܕܲܠܟ̣ܘܿܢ ܝܵܐܹ̇ܐ ܠܲܡܫܲܒܵܚܘܼ܀ ܠܒܲܪ ܐܲܠܵܗܵܐ ܕܐܸܬ݀ܵܐ ܠܥܵܠܡܲܢ ܡܸܛܠܵܬܲܢ:\nܡܲܢ ܦܵܪܲܥ̇ ܠܹܗ ܟܲܕܼ ܠܵܐ ܫܵܠܹ̇ܐ ܡ̣ܢ ܬܸܫܒ݁ܘܿܚܬܹܗ܀ ܚܠܵܦ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ ܣܠܸܩ ܠܲܙܩܝܼܦܵܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܕܢܲܦܢܸܐ ܐܸܢܘܿܢ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܘܗܵܐ ܒܲܛܝܼܠܝܼܢ܀","english":"To your image it is fitting that I sing your praise distinctly. Better than these, not among free ones who are eager for you. I alone have freedom from the creatures. That they praise you with eager courses of their purity. That without his will the sun shines and the moon gives light. And your heart is a swift, eager course of the powers. And your great power is difficult for all to praise. And not their freedom distinguishes praise for your awesomeness. I am a free son, fair: praise if I distinguish, I. That my will rules and I cease and I move to praise. And if I cease, I, I swallow, I, from grief. That the free sons seek praise distinctly. Therefore I praise you, my Lord, when I tremble, I. That I am not worthy and behold I extend, I, and I am not sufficient. All mouths are indebted to you for praise. And which one is worthy of praise and song? You, my Lord, are worthy that all creatures praise you. With word and voice and without voice in their forms. The distinct ones move to praise on behalf of the creatures. The silent ones, to you it is fitting to praise. For the Son of God who came to our world for our sakes. He repays him when he does not cease from his praise. On behalf of on behalf of sinners, the Son of God went up to the cross. That he might turn them to repentance and behold they are nullified.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) is a key theological concept in Jacob's works, denoting the free will of rational creatures to choose praise or sin, distinct from the deterministic obedience of nature.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ ܕܐܸܬ݀ܵܐ ܠܥܵܠܡܲܢ ܡܸܛܠܵܬܲܢ","severity":"info","text":"This phrase echoes the Nicene Creed's language of the Son of God who came for our salvation, and the subsequent reference to the cross (ܙܩܝܼܦܵܐ) alludes to Christ's crucifixion for sinners.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܠܵܦ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ","severity":"info","text":"The repetition 'on behalf of on behalf of sinners' is a rhetorical intensification common in Syriac poetry, emphasizing Christ's vicarious suffering for humanity's sins.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢ ܫܵܠܹ̇ܐ ܐ̄ܢܵܐ ܒܵܠܲܥ̇ ܐ̄ܢܵܐ ܠܝܼ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"This conditional clause ('if I cease, I swallow from grief') marks a shift from praise of God's power to the poet's personal struggle with inadequacy, a common homiletic device in Jacob's mēmrē.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܒ̣ܝܼܟ̣ ܪܲܗܛܵܐ ܚܹܐܦܵܐ ܪܗܝܼܒ̣ܵܐ ܕܚܲܝ̈ܠܵܘܵܬܼܵܐ","severity":"caution","text":"The phrase 'your heart is a swift, eager course of the powers' is ambiguous: it may refer to God's providential ordering of angelic powers or to the inner dynamism of the divine nature. The English draft's rendering is uncertain.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'free ones' (ܚܹܐܪܹ̈ܐ) in line 2 is unclear: they may be angels or ascetics, but the contrast with 'creatures' suggests a category of beings with free will distinct from inanimate nature.","The phrase 'your heart is a swift, eager course of the powers' (line 5) is syntactically ambiguous; it could be read as a metaphor for God's inner life or for his governance of cosmic forces."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܩܵܠܹܗ ܪܵܡܵܐ ܕܐܲܦܩܲܥ̇: ܫܘܿܥܹ̈ܐ ܘܨܲܪܝܼ ܩܲܒ̣ܪܹ̈ܐ:\nܠܵܐ ܐܲܪܗܸܒ̣ ܠܲܢ ܢܸܒ̣ܥܸܐ ܐܲܦܵܘ̈ܗܝ ܒܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀ ܪܸܚܡܲܬܼ ܥܵܠܡܵܐ ܐܲܝܟ̣ ܐܸܫܵܬܼܵܐ ܗܵܐ ܠܒ̣ܝܼܟ̣ܵܐ ܠܲܢ:\nܘܓ̣ܵܫܲܢ ܐܵܣܝܵܐ ܘܝܲܗ̄ܒ̣ ܚܘܼܠܡܵܢܵܐ ܘܠܵܐ ܫܸܒ̣ܩܲܬ݀ ܠܲܢ܀ ܚܘܼܒܹܗ ܕܕܲܗܒ̣ܵܐ ܫܘܼܚܢܵܐ ܕܡܲܪܝܼܕܼ ܡ̣ܢ: ܥܵܨܘܿܒܹ̈ܐ:\nܝܑܼܥܵܐ ܒܢܲܦ̮ܫܲܢ ܘܲܠܚܘܼܠܡܵܢܵܐ ܠܵܐ ܡܸܫܬܲܥܒܲܕܼ܀ ܚܛܵܗܹ̈ܐ ܟܡܸܢ̣ܘ ܠܲܢ ܒܐܘܼܪܚܹܗ ܕܥܵܠܡܵܐ ܐܲܝܟ̣ ܓܲܝܵܣܹ̈ܐ:\nܘܠܲܡܦܲܨܝܵܢܵܐ ܕܢܲܥܕܹܝܢ ܡܸܢܗܘܿܢ ܠܵܐ ܩܵܪܹܝܢܲܢ܀ ܚܸܫܟܲܬ݀ ܢܲܦ̮ܫܲܢ ܡ̣ܢ ܩܸܢ̈ܝܵܢܹܐ ܕܪܸܚܡܲܬ݀ ܐܸܢܘܿܢ:\nܘܲܕܼܢܲܚ̣ ܢܘܼܗܪܵܐ ܘܠܵܐ ܦܵܬܼܚܵܐ ܠܹܗ ܬܲܪܥܵܐ ܕܢܸܥܘܿܠ܀ ܡܚܵܢ ܪܵܕܼܘܿܝܵܐ ܒܫܲܒ̣̈ܛܝܼܢ ܫܲܒ̣̈ܛܝܼܢ ܐܲܝܟ̣ ܕܲܝܵܢܵܐ:\nܘܠܸܒܲܢ ܩܲܫܝܵܐ ܠܵܐ ܐܸܬܼܟܵܘܲܢ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܐܲܝܟ̣ ܓܲܢܵܒܹ̈ܐ ܥܲܒ̣̈ܕܹܐ ܒܠܲܥ̣ܢܲܢ ܥܲܠ ܕܐܲܣܟܸܠܢܲܢ:\nܘܡ̣ ܡܲܚ̈ܘܵܬܼܵܐ ܬܘܼܒ̣ ܝܲܬ݁ܝܼܪܵܐ ܐܸܬܼܡܲܪܲܕܼܢܲܢ܀ ܕܢܸܣܢܸܐ ܠܥܵܠܡܵܐ ܡܛܲܪܸܦ ܠܲܢ ܒܹܗ ܘܲܡܩܲܦܲܚ ܠܲܢ:\nܘܡܸܛܠ ܕܲܥܙܝܼܠ ܚܘܼܒܹܗ ܒܢܲܦ̮ܫܲܢ ܠܵܐ ܐܲܪܦܝܼܢܵܝܗܝ܀ ܕܢܸܥܪܘܿܩ ܡܸܢܹܗ ܕܥܵܠܡܵܐ ܡܙܝܼܥ ܠܲܢ ܒܲܫܘܼ̈ܥܵܬܼܵܐ:\nܘܥܲܠ ܕܲܪܚܸܡܢܵܝܗܝ ܣܲܓܝܼ ܠܥܵܠܡܵܐ ܗܵܐ ܫܚܼܩܝܼܢܲܢ܀ ܥܸܫܢܲܬ݀ ܒܝܼܫܬܵܐ ܘܗܵܐ ܣܲܦܝܼܦܵܐ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ:\nܒܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܐܲܝܟ̣ ܓܵܘܙܲܠܬܵܐ ܘܗܵܐ ܝܵܩ̇ܕܝܼܢ ܒܵܗ̇܀ ܣܪܲܚܬܹܗ ܠܥܵܠܡܵܐ ܘܚܲܒ݁ܠܲܬ݀ ܫܘܼܦܪ̈ܵܘܗܝ ܘܲܥܒܝܼ̈ܕܼܵܬܹܗ:\nܘܗܵܐ ܗܦܝܼܟ̣ ܘܲܕܼܠܝܼܚ ܘܲܡܠܸܐ ܫܘܼܩܪܵܐ ܘܕܲܓܵܠܘܼܬܼܵܐ܀ ܚܘܼܒܹܗ ܕܕܲܗܒ̣ܵܐ ܣܲܪܚܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܘܗܵܐ ܒܩܲܕܝܼ̈ܫܹܐ ܐܲܪܡܝܼ ܐܝܼܕܼܵܐ ܢܚܲܒܸ݁ܠ ܐܸܢܘܿܢ܀","english":"His voice raised high, he cried out: \"Woe and bitter lamentations!\" He did not hasten to you, seeking your face in repentance. The love of the world, like a fire, has consumed you, and the physician approached and gave you health, but you did not leave him. The love of gold, the delight of the rebellious, the stubborn: it is fitting that you yourself are not subject to health. Sins have covered you on the path of the world like robbers, and to the deliverance of your destiny they do not call you from afar. The darkness of your self from the small things of the love of the world, and the light shone but did not open for you the door of entry. The driver strikes with rods, rods like a judge, and your hard heart was not moved from the evils. Like executioners, they have made you serve on what you have squandered, and from the possessions you have again rebelled more. That the world may delight, it entices you and mocks you, and because the love of it is wasted in your self, you did not let it go. To flee from it, the world moved you with shouts, and upon those who love it, the world has much, behold, it has crushed you. The evil hour, and behold, the love of money is worthless; in the midst of poverty, like a moth, and behold, it burns in it. His error to the world, and it destroyed his beauty and his deeds, and behold, he is turned and confused and full of falsehood and deceit. The love of gold has led her astray on the path to the house of royalty, and behold, among the saints he has cast a hand and will destroy the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܵܠܹܗ ܪܵܡܵܐ ܕܐܲܦܩܲܥ̇: ܫܘܿܥܹ̈ܐ ܘܨܲܪܝܼ ܩܲܒ̣ܪܹ̈ܐ","severity":"info","text":"The opening cry 'Woe and bitter lamentations' personifies the world as a deceptive force, a common homiletic device in Jacob of Serugh's mimre.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܚܡܲܬܼ ܥܵܠܡܵܐ","severity":"info","text":"The phrase 'love of the world' (rḥmāt ʿālmā) is a key ascetic term in Syriac literature, denoting attachment to temporal pleasures as opposed to divine love.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܣܝܵܐ ܘܝܲܗ̄ܒ̣ ܚܘܼܠܡܵܢܵܐ","severity":"info","text":"The image of a physician offering health echoes the parable of the Good Shepherd and the healing of the soul, common in Syriac exegesis of the Prodigal Son.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܲܗܒ̣ܵܐ","severity":"info","text":"The repeated reference to 'love of gold' reflects the ascetic critique of wealth in late antique Syriac monasticism, where gold symbolizes worldly corruption.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܐ","severity":"info","text":"The repeated exclamation 'behold' (whā) structures the passage as a series of dramatic contrasts between the world's allure and its destructive consequences.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܵܐ ܒܩܲܕܝܼ̈ܫܹܐ ܐܲܪܡܝܼ ܐܝܼܕܼܵܐ","severity":"caution","text":"The final clause 'among the saints he has cast a hand' is textually uncertain; the Syriac may be corrupt or laconic, and the English draft's rendering 'will destroy the world' is interpretive.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening cry is ambiguous: it could be the world personified or the prodigal son himself.","The phrase 'ܘܗܵܐ ܒܩܲܕܝܼ̈ܫܹܐ ܐܲܪܡܝܼ ܐܝܼܕܼܵܐ' is syntactically unclear; it may mean 'he cast a hand among the saints' or 'he cast a hand among the holy things'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܐܲܬܼܪܵܐ ܙܲܗܝܵܐ ܕܡܸܫܬܲܡܫܵܐ ܒܹܗ ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ:\nܥܲܠ̣ ܐܲܝܟ̣ ܚܸܘܝܵܐ ܠܓ̣ܵܘ ܦܲܪܕܲܝܣܵܐ ܘܗܵܐ ܕܵܠܲܚ ܠܹܗ܀ ܠܟ̣ܵܗ̈ܢܹܐ ܐܲܛܥܝܼ ܕܢܵܩܢܘܿܢ ܕܲܗܒ̣ܵܐ ܘܡܲܢ̣ܘܼ ܡܸܫܟܲܚ:\nܕܢܸܗܘܸܐ ܚܠܝܼܡܵܐ ܐܲܝܟܵܐ ܕܡܸܠܚܵܗ̇ ܕܐܲܪܥܵܐ ܦܸܟ̣ܗܲܬ݀܀ ܠܪܹܫ ܡܲܒ݁ܘܼܥܵܐ ܕܠܲܚ̣ ܣܵܛܵܢܵܐ (ܒܡܸܠܟܹܗ ܣܲܢܝܵܐ:\nܘܡܲܢ ܡܸܫܬܲܦܸܐ ܕܐܸܬ݁ܕܲܠܚܲܬ݀ ܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܟ̱ܠܵܗ̇܀ ܕܠܵܐ ܢܸܩܢܸܐ ܒܹܗ ܒܥܵܠܡܵܐ ܬܲܪܬܹܝܢ ܐܸܬܼܦܲܩܲܕܼܢܲܢ:\nܘܗܵܐ ܥܦܝܼ̈ܦܵܢ ܠܲܢ ܣܲܓܝܼ̈ܐܵܬܼܵܐ ܘܡܵܢܵܐ ܐܹܡܲܪ܀ ܡܣܵܢܹ̈ܐ ܘܫܲܒ̣ܛܹܐ ܕܢܸܫܩܘܿܠ ܒܐܘܼܪܚܵܐ ܠܵܐ ܡܲܦܸܣ ܠܲܢ:\nܘܗܵܐ ܫܩܝܼܠܝܼܢܲܢ ܐܵܦ ܥܲܪ̈ܣܵܬܼܵܐ ܘܟ̣ܘܼܣܵܝܲܝ̈ܗܹܝܢ܀ ܕܠܵܐ ܬܲܪܡܵܠܵܐ ܦ̣ܩܲܕܼ ܠܲܢ ܢܸܪܕܸܐ ܒܐܲܬܼܪ̈ܵܘܵܬܼܵܐ:\nܘܗܵܐ ܣܝܼܡܝܼܢ ܠܲܢ ܟܝܼ̈ܣܹܐ ܕܕܲܗܒ̣ܵܐ ܘܡܲܢ ܠܵܐ ܢܸܒ̣ܟܸܐ܀ ܠܲܝܬ݁ ܗ̄ܘ̣ ܠܘܵܬܲܢ ܗܵܘ̇ ܝܘܼܠܦܵܢܵܐ ܕܒܹܝܬܼ ܝܘܿܚܲܚܵܢ:\nܘܲܕܼܒܹܝܬܼ ܫܸܡܥܘܿܢ ܕܣܲܪܚܹܗ ܕܲܗܒ̣ܵܐ ܠܫܘܼܦܪܵܐ ܟ̱ܠܹܗ܀ ܗܵܘ̇ ܬܘܼܠܡܵܕܼܵܐ ܕܦܵܘܠܘܿܣ ܗܵܫܵܐ ܐܸܬܼܚܲܒܲܠ ܠܹܗ:\nܕܗܵܐ ܐܵܦ ܩܘܼܪ̈ܝܵܐ ܘܟܲܦܪ̈ܘܿܢܲܝܗܹܝܢ ܩܢ̣ܵܘ ܬܲܠܡܝܼ̈ܕܹܐ܀ ܓܙܵܪܹ̈ܐ ܕܥܵܢ̈ܵܐ ܘܪܵܥܵܘܵܬܼܵܐ ܠܲܡܫܝܼܚܵܝܹ̈ܐ:\nܕܐܸܬܼܦܲܩܲܕܼܘ ܗ̄ܘ̣ܵܘ ܕܢܸܪܥܘܿܢ ܥܵܢܹ̈ܗ ܕܒܲܪ ܐܲܠܵܗܵܐ܀ ܚܠܵܦ ܢܲܦ̮̈ܫܵܬܼܵܐ ܗܵܐ ܚܲܝ̈ܘܵܬܼܵܐ ܩܢ̣ܵܘ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܡܵܐ ܕܐܵܬܹ̇ܐ ܟܲܝ ܡܵܪܹܐ ܥܵܢ̈ܵܐ ܡܘܿܢ ܢܹܐܡܪܘܼܢ ܠܹܗ܀ ܕܬܸܬܸܠ ܕܝܼܠܵܟ̣ ܐܲܠܦ̣ܵܟ̣ ܪܲܒܵܟ̣ ܐܘܿ ܬܲܠܡܝܼܕܼܵܐ:\nܘܐܲܝܟܲܢ ܗܵܫܵܐ ܡ̣ܢ ܠܵܐ ܕܝܼܠܵܟ̣ ܥܲܬ݁ܝܼܪ ܐܲܢ̄ܬ݁܀ ܩܲܢܵܝܘܼܬܼܵܐ ܨܹܝܕܼ ܬܲܠܡܝܼ̈ܕܹܐ ܓܲܢܵܒ̣ܘܼܬܼܵܐ ܗ̄ܝܼ:\nܝܗ̄ܘܼܕܼܵܐ ܐܲܠܦ̣ܵܗ̇ ܘܪܲܒܹܗ ܕܗܵܢܵܐ ܠܵܘ ܫܸܡܥܘܿܢ: ܗ̄ܘ̣܀","english":"to the splendid place where he serves, a third time:\n\nLike a serpent into Paradise he crept, and behold, he has troubled it. He led the priests astray, who sought gold and found it, so that he might be strong where the salt of the earth has withered. At the head of the spring, the adversary placed a stumbling block (by his evil counsel), and he found healing for that which had been troubled—the whole creation. So that no one in the world might receive two commands:\n\nAnd behold, many are the clouds for us, and what shall I say? The tribes and clans that would take the road do not appease us, and behold, they have also taken the bridles and their coverings. Without a guide, he commanded us to wander in the regions, and behold, he has placed for us purses of gold, and he did not weep. We do not have with us that teaching of the house of John, nor of the house of Simon, whose gold perfected all beauty. That discipline of Paul has now been destroyed, for behold, even villages and their hamlets have stood as disciples. The regions of the world and the pastures for the Christians, which had been commanded to guard the works of the Son of God, instead of souls, behold, beasts have stood as disciples. And when the master of works comes, what will they say to him? \"Give your own, your thousand, your master, or your disciple?\" And how are you now rich from what is not yours? The pursuit of disciples is a choice. Judah taught her and her master, that this is not Simon. He.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ (tlītāyūtā) means 'third time' or 'trinity' in context; here it likely refers to a third iteration of a theme or action, not the Trinity.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܲܪܕܲܝܣܵܐ","severity":"info","text":"The reference to a serpent entering Paradise (ܦܲܪܕܲܝܣܵܐ) echoes Genesis 3, where the serpent tempts Eve in the Garden of Eden.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܝܘܿܚܲܚܵܢ","severity":"info","text":"The 'house of John' (ܒܹܝܬܼ ܝܘܿܚܲܚܵܢ) likely refers to the Johannine community or tradition, possibly associated with the Gospel of John or John the Evangelist.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܫܸܡܥܘܿܢ","severity":"info","text":"The 'house of Simon' (ܒܹܝܬܼ ܫܸܡܥܘܿܢ) likely refers to Simon Peter, indicating a Petrine tradition or community, contrasted with the Johannine one.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The mention of Paul (ܦܵܘܠܘܿܣ) and his 'discipline' (ܬܘܼܠܡܵܕܼܵܐ) alludes to Pauline teachings or traditions, which the text claims are now destroyed.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܗ̄ܘܼܕܼܵܐ","severity":"caution","text":"The name ܝܗ̄ܘܼܕܼܵܐ (Yehuda) is ambiguous: it could refer to Judas Iscariot or Judah the patriarch; the context suggests a negative figure associated with leading astray.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judah' (ܝܗ̄ܘܼܕܼܵܐ) is unclear—could be Judas Iscariot or a symbolic figure.","The phrase 'third time' (ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ) may refer to a structural division in the poem or a repeated motif.","The reference to 'beasts as disciples' is metaphorical but its precise target (e.g., heretics, pagans) is not specified."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܓܢܲܒ̣ ܚܲܢܢܵܝܵܐ ܡ̣ܢ ܩܸܢܝܵܢܹܗ ܘܡ̣ܢ ܡܲܪ̈ܗܵܛܵܘܗܝ:\nܘܟܲܕܼ ܐܲܪܓܸܫ̣ ܒܹܗ ܫܸܡܥܘܿܢ ܟܹܐܦܵܐ ܫܠܲܕܹܗ ܐܲܪܡ̣ܝܼ܀ ܡܘܿܢ ܟܲܝ ܗܵܘܹ̇ܐ ܠܐܲܝܢܵܐ ܕܓ̣ܵܢܹ̇ܒ̣ ܠܲܕܼܠܵܐ ܕܝܼܠܹܗ:\nܕܗܵܐ ܚܵܐܲܪ ܒܹܗ ܡܵܪܹܗ ܕܫܸܡܥܘܿܢ ܘܲܫܠܸܐ ܡܸܢܹܗ܀ ܠܵܘ ܡܲܗܡܵܝܘܼ ܐܲܗܡܝܼ ܟܹܐܢܵܐ ܬܲܒ̣̈ܥܵܬܼܵܐ:\nܢܘܼܗܪܵܐ ܫܵܓܲܪ ܢܲܪܡܸܐ ܠܝܲܥܢܹ̈ܐ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ܀ ܪܘܼܚܹܗ ܡܲܓܲܪ ܢܲܝܬܸܐ ܐܸܢܘܿܢ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܘܐܸܠܵܐ ܐܵܬܹ̇ܝܢ ܗܵܐ ܓܵܘܙܲܠܬܵܐ ܡܥܲܩܒ̣ܵܐ ܕܝܼܢܵܐ܀ ܒܢܘܼܗܪܵܐ ܒܵܚܲܪ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܙܘܼܥ ܬܲܠܡܝܼ̈ܕܼܵܐ:\nܘܐܲܠܸܦ ܘܐܲܙܝܼܥ ܠܲܕܼܠܵܐ ܙܵܐܲܥ̇ ܡ̣ܢ ܓܹܗܲܢܵܐ܀ ܐܲܢ̄ܬ݁ ܠܵܐ ܬܸܩܢܸܐ ܘܗܵܟܲܢ ܐܲܠܸܦ ܠܲܕܼܫܵܡܲܥ̇ ܠܵܟ̣:\nܕܥܘܼܬܼܪܹܗ ܕܥܵܠܡܵܐ ܡܲܚܢܘܿܩܝܼܬܼܵܐ ܗ̄ܘ̣ ܠܲܕܼܩܵܢܹ̇ܐ ܠܹܗ܀ ܒܲܪ ܬܵܘ̈ܬܵܒܹܐ ܕܠܵܐ ܩܢ̣ܵܐ ܡܸܕܸܡ ܗܵܐ ܒܲܫܡܲܝܵܐ ܗ̄ܘ̣:\nܘܓܲܚܙܝܼ ܕܲܩܢ̣ܵܐ ܗܵܐ ܠܒ̣ܝܼܫ ܓܲܪܒ̣ܵܐ ܘܲܫܡܵܐ ܣܲܪܝܵܐ܀ ܫܸܡܥܘܿܢ ܟܹܐܦܵܐ ܕܲܫܒܲܩ̣ ܕܝܼܠܹܗ ܗܘ݀ܵܐ ܪܲܒ݁ܒܲܝܬܵܐ:\nܘܕܲܫܩܲܠ ܝܗ̄ܘܼܕܼܵܐ ܫܘܼܚܕܵܐ ܙܒܲܢ ܠܹܗ ܡܲܚܢܘܿܩܝܼܬܼܵܐ܀ ܕܘܼܢ ܐܲܢ̄ܬ݁ ܗܵܫܵܐ ܒܹܝܬܼ ܩܲܢܵܝܵܐ ܠܠܵܐ ܩܲܢܵܝܵܐ:\nܠܡܲܢ ܐܝܼܬܼ ܚܸܣܕܵܐ ܘܲܠܡܲܢ ܐܝܼܬܼ ܠܹܗ ܫܡܵܐ ܫܲܦܝܼܪܵܐ܀ ܚܸܘܝܵܐ ܪܲܒܵܐ ܕܐܲܦܸܩ̣ ܠܐܵܕܼܵܡ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ:\nܗܘ݀ ܡܲܠܸܦ ܠܵܟ̣ ܬܸܩܢܸܐ ܕܲܗܒ̣ܵܐ ܐܘܿ ܬܲܠܡܝܼܕܼܵܐ܀ ܡ̣ܢ ܗܵܝ̇ ܡܸܪܬܼܵܐ ܕܢܸܬܼܪܲܬ݀: ܡܸܢܹܗ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ:\nܓܵܣܹ̇ܐ ܕܢܲܫܩܹܝܟ̣ ܡܵܐ ܕܡܲܠܸܦ ܠܵܟ̣ ܕܬܸܩܢܸܐ ܕܲܗܒ̣ܵܐ܀ ܗܵܘ̇ ܝܘܼܠܦܵܢܵܐ ܕܐܲܪܡܝܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܚܵܘܵܐ ܒܐܸܕܼܢܵܗ̇:\nܪܵܡܹ̇ܐ ܒܠܸܒܟ̣ ܡܵܐ ܕܢܵܚܹ݁ܕܼ ܠܵܟ̣ ܨܹܝܕܼ ܡܵܡܘܿܢܵܐ܀","english":"The sinner grew strong from his smallness and from his courses; and when Simon Peter perceived him, he cast down his body. What then shall become of the place where his own poverty serves? For behold, his master looks upon Simon and is silent toward him. The tree of the threefold pursuits does not bear fruit. A light kindles and casts sparks into the midst of Gehenna. His spirit draws and brings him to repentance; otherwise, behold, the plundering that oppresses him comes. By the light he burns the evil ones, the company of disciples, and he taught and stirred up his own poverty, which trembles from Gehenna. You, do not fall, and thus teach the one who hears you: that the wealth of the world is a fleeting thing for the one who acquires it. The son of inhabitants who has no possession at all—behold, he is in heaven; and the one who has a possession—behold, he is clothed in a garment and bears a foul name. Simon Peter, who abandoned his own great pride, and who took the bribe that Judas sold to him—a fleeting thing. What now, between the just and the unjust? To what end is there reproach, and to what end does he have a fair name? The great serpent who expelled Adam from Paradise—that one teaches you to fall for gold, O disciple. From that same inheritance of wealth, from the house of idols, he fears that he might take you away from what he teaches you, that you might fall for gold. That teaching which he cast to Eve in her hand—he places in your heart what he has prepared for you, the hunt for Mammon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܟܹܐܦܵܐ","severity":"info","text":"Simon Peter (Šimʿon Kēpā) is the Syriac name for the apostle Peter, here depicted as a figure who succumbs to temptation, contrasting with his usual role as a model of faith.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܘܝܵܐ ܪܲܒܵܐ ܕܐܲܦܸܩ̣ ܠܐܵܕܼܵܡ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ","severity":"info","text":"The 'great serpent who expelled Adam from Paradise' alludes to Genesis 3, where the serpent tempts Eve, leading to the Fall. Jacob uses this to warn against the temptation of gold.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܚܢܘܿܩܝܼܬܼܵܐ","severity":"info","text":"The term 'fleeting thing' (maḥṣōqīṯā) reflects a common ascetic theme in Syriac Christianity: worldly wealth is transient and deceptive, a key point in Jacob's homily.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a narrative of Simon Peter's fall to a direct address to the disciple, using the serpent as a warning. The structure reinforces the moral lesson against greed.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܘܼܢ ܐܲܢ̄ܬ݁ ܗܵܫܵܐ ܒܹܝܬܼ ܩܲܢܵܝܵܐ ܠܠܵܐ ܩܲܢܵܝܵܐ","severity":"caution","text":"The phrase 'What now, between the just and the unjust?' is ambiguous: it may contrast the righteous and the wicked, or question the distinction itself. The translation opts for a rhetorical contrast.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'between the just and the unjust' could be read as a rhetorical question about moral ambiguity, but the context suggests a contrast between the wealthy and the poor.","The identity of 'the son of inhabitants' (ܒܲܪ ܬܵܘ̈ܬܵܒܹܐ) is unclear; it may refer to a native or a person of humble origin, but the translation interprets it as a poor person."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܪܸܚܡܲܬܼ ܥܘܼܬܼܪܵܐ ܗܘ݀ܝܘܼ ܦܹܐܪܵܐ ܕܲܡܠܸܐ ܡܵܘܬܵܐ:\nܕܡ̣ܢ ܐܝܼܠܵܢܵܐ ܗܵܘ̇ ܕܝܼܕܲܥܬܼܵܐ ܩܛܲܦܬܹܗ ܚܵܘܵܐ܀ ܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܚܲܝܹ̈ܐ ܒܲܠܚܘܿܕܼ ܒܵܥܹ̇ܐ ܢܸܬܸܠ:\nܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܟܲܕܼ ܠܵܐ ܩܵܢܹܝܢ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ܀ ܡܫܝܼܚܵܐ ܡܲܠܸܦ ܕܲܣܢܝܼ ܕܲܗܒ̣ܵܐ ܘܬܼܵܐ ܩܢܝܼ ܚܲܝܹ̈ܐ:\nܘܠܵܚܹ̇ܫ ܚܸܘܝܵܐ ܕܲܩܢܝܼ ܕܲܗܒ̣ܵܐ ܘܐܸܬܼܓܲܐܵܐ ܒܹܗ܀ ܘܗܵܐ ܝܘܼܠܦܵܢܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ ܫܝܼܛ ܘܲܡܩܲܦܲܚ:\nܘܲܒ̣ܘܼܠܦܵܢܹܗ ܕܚܸܘܝܵܐ ܪܵܗܹ̇ܛ ܥܵܠܡܵܐ ܟ̱ܠܹܗ̇:܀ ܘܚܲܒ݁ܝܼܒ̣ ܥܘܼܬܼܪܵܐ ܘܲܣܪܝܼܚܝܼܢ: ܒܹܗ ܐܵܦ ܬܲܠܡܝܼ̈ܕܹܐ:\nܕܠܵܐ ܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܕܢܸܩܡ܆ܢܘܿܢ ܡܸܕܸܡ ܐܸܠܵܐ ܡܵܪܲܢ܀ ܘܗܵܐ ܢܲܦܝܼܩܝܼܢ ܒܵܬܲܪ ܥܘܼܬܼܪܵܐ ܕܠܵܐ ܦܘܼܪܫܵܢܵܐ:\nܘܣܲܦܝܼܦܵܐ ܒܗܘܿܢ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܐܲܝܟ̣ ܓܵܘܙܲܠܬܵܐ܀ ܘܲܪܚܝܼܡ ܣܲܓܝܼ ܡܸܠܟܹܗ ܕܚܸܘܝܵܐ ܟܲܕܼ ܩܵܛܘܿܠܵܐ ܗ̄ܘ̣:\nܘܫܝܼܛܵܐ ܘܕܼܝܼܫܵܐ ܡܲܠܦܵܢܘܼܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ܀ ܘܠܵܐ ܐ̄ܢܵܫ ܝܵܗܹ̇ܒ̣ ܐܲܬܼܪܵܐ ܠܡܸܠܬܼܵܐ ܘܲܠܝܘܼܠܦܵܢܵܐ܆\nܕܣܸܓ̣ܝܲܬ ܒܝܼܫܬܵܐ ܘܡܲܠܦܵܢܹ̈ܐ ܒܠܲܥ̣ܘ ܒܲܬܼܘܵܪܵܐ܀ ܘܠܵܐ ܝܵܠܘܿܦܹ̈ܐ ܨܵܒܹܝܢ ܢܹܐܬܼܪܘܼܢ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ:\nܘܠܵܐ ܡܲܠܦܵܢܵܐ ܪܵܡܹ̇ܐ ܟܸܣܦܵܐ ܥܲܠ ܦܵܬܼܘܿܪܵܐ܀ ܒܪܸܚܡܲܬܼ ܕܲܗܒ̣ܵܐ ܐܲܝܟ̣ ܕܲܒ̣ܫܸܢܬܼܵܐ ܕܡܸܟ̣ ܝܘܼܠܦܵܢܵܐ:\nܕܢܸܥܬܲܪ ܟܠܢܵܫ ܐܲܝܟ̣ ܕܲܒ̣ܚܸܠܡܵܐ ܕܠܵܐ ܡܸܬܼܩܲܕܸܐ܀ ܘܲܕܼܠܵܐ ܡܵܘܬܲܪ ܥܘܼܬܼܪܵܐ ܠܡܵܪ̈ܵܘܗܝ ܟܠܢܵܫ ܝܵܕܲܥ̇:\nܘܲܕܼܥܵܒܲܪ ܠܹܗ ܥܵܠܡܵܐ ܘܥܘܼܬܼܪܹܗ ܟܠܢܵܫ ܐܵܡܲܪ܀ ܘܐܲܝܢܵܐ ܕܠܵܐ ܩܢܸܐ ܒܥܵܠܡܵܐ ܡܸܕܸܡ ܗܘ: ܡܸܫܬܲܒܲܚ:\nܘܠܵܐ ܐ̄ܢܵܫ ܨܵܒܹ̇ܐ ܢܸܣܢܸܐ ܥܘܼܬܼܪܵܐ ܐܲܝܟ̣ (ܕܲܣܢ̣ܵܐ ܗܵܘ̇:܀","english":"The love of wealth is a fruit that is full of death.  \nFrom the tree of knowledge, the serpent plucked it and showed it. The tree of life alone seeks the spirit;  \nfor the living, when they do not gain greater inheritances. Christ teaches that the merchant of gold and the buyer of life  \nare pained by the serpent that sold gold and was adorned by it. And behold, the teaching of the Son of God is scattered and fleeting,  \nwhile the teaching of the serpent runs throughout the whole world. And the lover of wealth and the luxurious: through him even the disciples,  \nwho ought not to have acquired anything except the Lord. And behold, they are eager after wealth without distinction,  \nand the love of money is easy for them like a thief. And the beloved of the serpent's counsel is very great, though he is a murderer,  \nand the teaching of the Son of God is scattered and trampled. And no one gives place to the Word and to the teaching,  \nfor evil is abundant and teachers are confounded in the gate. And the learners do not wish to be enriched by teaching,  \nand the teacher does not place silver on the table. In the love of gold, as in a net, teaching lies hidden,  \nso that everyone becomes rich as in a dream that cannot be realized. And everyone knows that wealth does not benefit its owners,  \nand everyone says that the world and its wealth pass away. And the one who has acquired nothing in the world is praised,  \nand no one wishes to acquire wealth as that one did.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܚܡܲܬܼ ܥܘܼܬܼܪܵܐ","severity":"info","text":"The phrase 'love of wealth' (rḥmat ʿuṯrā) is a key thematic term, contrasting spiritual poverty with material greed, echoing ascetic ideals in Syriac tradition.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ ܕܝܼܕܲܥܬܼܵܐ","severity":"info","text":"The 'tree of knowledge' (īlānā d-īdaʿtā) alludes to the Garden of Eden narrative (Genesis 2–3), where the serpent tempts Eve with forbidden fruit, here reinterpreted as wealth.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܘܝܵܐ ܕܲܩܢܝܼ ܕܲܗܒ̣ܵܐ","severity":"info","text":"The 'serpent that sold gold' likely refers to a contemporary moral trope: the serpent as a symbol of avarice, possibly linked to the biblical serpent or to popular fables about greed.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܦܵܢܘܼܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The contrast between the 'teaching of the Son of God' (scattered and trampled) and the 'teaching of the serpent' (running throughout the world) parallels the dualistic theme in Jacob's homilies, opposing divine truth and worldly corruption.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܵܐ ܐ̄ܢܵܫ ܝܵܗܹ̇ܒ̣ ܐܲܬܼܪܵܐ","severity":"info","text":"The repeated phrase 'no one gives place' (w-lā enāš yāheḇ aṯrā) marks a structural refrain, emphasizing the universal rejection of true teaching in favor of wealth.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܣܢ̣ܵܐ ܗܵܘ̇","severity":"caution","text":"The final phrase 'as that one did' (da-sʿā hāw) is ambiguous: the referent of 'that one' is unclear—possibly the serpent, a biblical figure, or an idealized ascetic. The reading here follows the English draft's interpretation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one' (hāw) in the final clause is ambiguous; it may refer to the serpent, a specific ascetic, or a generic model of poverty.","The phrase 'tree of life alone seeks the spirit' (īlān ḥayyē ḥayyē balḥūḏ bāʿē rūḥā) is syntactically dense; 'spirit' could mean the Holy Spirit or the human soul."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܘܟ̣ܠܢܵܫ ܪܵܚܹܡ ܘܲܡܫܲܒܲܚ ܠܵܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܟ̣ܠܢܵܫ ܡܸܥܪܲܩ ܥܵܪܹܩ ܡܸܢܵܗ̇ ܘܠܵܐ ܥܵܒܹ̇ܕܼ ܠܵܗ̇܀ ܘܣܲܢܝܵܐ ܚܛܝܼܬܼܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܨܵܒܹ̇ܐ ܕܢܸܥܪܘܿܩ ܡܸܢܵܗ̇:\nܘܲܡܨܲܥܪܝܼܢ ܠܵܗ̇ ܟܲܕܼ ܦܵܠ̇ܚܝܼܢ ܠܵܗ̇ ܒܣܘܼܥܪܵܢܲܝܗܘܿܢ܀ ܘܡܵܐ ܕܡܸܬܼܡܲܠܲܠ ܫܲܪܒܵܐ ܪܵܡܵܐ ܕܚܲܕܼ ܡ̣ܢ ܟܹܐܢܹ̈ܐ:\nܐܵܡܲܪ ܟܠܢܵܫ ܡܲܢ ܕܹܝܢ ܝܲܗ̄ܒ̣ ܠܝܼ ܐܸܗܘܸܐ ܗܵܟܲܢ܀ ܛܡܝܼܪ ܒܲܚܛܝܼܬܼܵܐ ܘܡܸܬܼܓ̣ܪܲܓ̣ ܠܵܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܒ̣ܵܣܲܪ ܢܲܦܫܹܗ ܕܐܸܠܘܼ ܠܵܐ ܒܥ̣ܵܐ ܠܵܐ ܚܵܛܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܙܲܕܝܼܩܘܼܬܼܵܐ ܠܟ̣ܠܹܗ ܥܵܠܡܵܐ ܦܫܝܼܩܵܐ ܢܸܩܢܹܝܗ̇:\nܘܐܸܠܘܼ ܒܵܥܹ̇ܐ ܟ̱ܠܹܗ ܥܵܠܡܵܐ ܩܵܢܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇܀ ܠܵܐ ܦܫܝܼܩ ܥܘܼܬܼܪܵܐ ܕܢܸܩܢܹܝܘܗܝ ܟܠܢܵܫ ܟܲܕܼ ܪܵܚܹܡ ܠܹܗ:\nܘܠܵܐ ܟܠ ܕܲܒ̣ܥ̣ܵܐ ܗܘܵܐ ܥܲܬ݁ܝܼܪܵܐ ܐܲܝܟܲܢ ܕܲܒ̣ܥ̣ܵܐ܀ ܘܨܹܝܕܼ ܐܲܠܵܗܵܐ ܟܠܡܲܢ ܕܲܒ̣ܥ̣ܵܐ ܗܘܵܐ ܙܲܕܝܼܩܵܐ:\nܕܙܲܕܝܼܩܘܼܬܼܵܐ ܠܵܐ ܡܸܬܼܟܲܠܝܵܐ ܕܢܸܩܢܹܝܗ̇ ܟܠܢܵܫ܀ ܚܹܐܪܘܼܬܼܵܐ ܓܹܝܪ ܝܲܗ̄ܒ̣ ܐܲܠܵܗܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܐܵܦ ܒܚܹܐܪܘܼܬܹܗ ܐ̄ܢܵܫ ܩܵܢܹ̇ܐ ܠܵܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܗܵܟܲܢܵܐ ܬܘܼܒ̣ ܐܵܦ ܚܹܐܪܘܼܬܼܵܐ ܦܵܠ̇ܚܵܐ ܥܵܘ̣ܠܵܐ:\nܘܠܵܐ ܡܸܬܼܟܲܠܝܵܐ ܕܐܸܢ ܡܸܬܼܟܲܠܝܵܐ ܠܵܘ ܚܹܐܪܘܼܬܼܵܐ ܗ̄ܝܼ܀ ܘܲܕܼܫܲܘܝܵܐܝܼܬܼ ܐܝܼܬܼ ܚܹܐܪܘܼܬܼܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܡܸܣܬܲܟܲܠ ܐܲܢ̄ܬ݁ ܡ̣ܢ ܝܘܼܠܵܦܵܢܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ܀ ܘܐܸܠܘܼ ܙܲܒ̣ܢܵܐ ܗ̄ܘ̣ ܕܲܪܚܝܼܡܵܐ ܒܹܗ ܡܲܠܦܵܢܘܼܬܼܵܐ:\nܐܵܦ ܐܵܡܲܪ ܗ̄ܘܹ̇ܝܬܼ ܥܲܠ ܚܹܐܪܘܼܬܼܵܐ ܕܟ̣ܠܵܗ̇ ܫܲܘܝܵܐ ܗ̄ܝ܀ ܘܠܵܘ ܚܲܕܼ ܐܝܼܬܼܵܘܗܝ ܠܵܐ ܒܲܪ ܚܹܐܪܹ̈ܐ ܘܚܲܕܼ ܒܲܪ ܚܹܐܪܹ̈ܐ:\nܕܲܫܘܸܐ ܗ̄ܘ̣ ܟܠܢܵܫ ܐܵܦ ܒܲܟ̣ܝܵܢܵܐ ܘܲܒ̣ܚܹܐܪܘܼܬܼܵܐ܀","english":"Every man loves and praises righteousness, and every man flees from it and does not practice it. Sin is easy, and no man desires to flee from it. They diminish it while they work at it in their deeds. When the lofty story of one of the faithful is told, every man says, \"If only it had been given to me, I would be like that.\" He is immersed in sin and longs for righteousness. He judges himself, for if he did not wish it, he would not sin. Righteousness is simple for the whole world to acquire, and if the whole world wished it, it would stand for it. The wealth of its acquisition is not simple for every man when he loves it, and not everyone who wishes becomes rich as he wishes. Before God, everyone who wishes is righteous, for righteousness is not hindered from being acquired by every man. For God gave freedom to mortals, and by his freedom man stands for righteousness. Thus also freedom works iniquity, and it is not hindered, for if it were hindered, it would not be freedom. And equally, freedom exists for mortals; behold, you see from the teaching of the Son of God. And if it were possible for the beloved one to teach by it, I would also speak about the freedom that is equal for all. And there is no one who is not free, and one who is free, for every man is equal both in nature and in freedom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥērūṯā denotes 'freedom' in a theological sense, here linked to moral agency and the capacity for both righteousness and sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The term zaddīqūṯā means 'righteousness' and is contrasted with sin (ḥṭīṯā) throughout the passage, reflecting a moral dichotomy central to Jacob's homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh's homily on the Prodigal Son (Luke 15:11–32) uses the parable to explore themes of free will and moral responsibility, consistent with Syriac ascetic theology.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general observation on human hypocrisy regarding righteousness to a theological argument about freedom (ḥērūṯā) as the basis for moral choice, culminating in an appeal to Christ's teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The assertion that freedom is equal for all and that no one is unfree echoes Paul's discussion of free will in Romans and early Syriac traditions on moral autonomy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܲܕܼܫܲܘܝܵܐܝܼܬܼ ܐܝܼܬܼ ܚܹܐܪܘܼܬܼܵܐ (v-dašwayāʾīṯ īṯ ḥērūṯā) is rendered as 'equally, freedom exists,' but the adverb could also imply 'justly' or 'appropriately,' affecting the nuance of moral equality."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܐܲܠܵܗܵܐ ܓܹܝܪ ܫܲܘܝܵܐܝܼܬܼ ܝܲܗ̄ܒ̣ ܐܵܦ ܗܲܕܵܡܹ̈ܐ:\nܐܵܦ ܬܘܼܩܵܢܵܐ ܐܵܦ ܚܹܐܪܘܼܬܼܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ ܘܐܲܝܢܵܐ ܕܒ̣ܵܥܹ̇ܐ ܕܢܸܥܒܸܕܼ ܥܵܘ̇ܠܵܐ ܫܲܠܝܼܛ ܗ̄ܘ̣ ܠܹܗ:\nܘܠܲܐܝܢܵܐ ܕܦܵܠܲܚ ܙܲܕܝܼܩܘܼܬܼܵܐ ܠܵܐ ܟܵܠܹ̇ܐ ܠܹܗ܀ ܘܕܼܫܲܘܝܵܐܝܼܬܼ ܐܝܼܬܼ ܚܹܐܪܘܼܬܼܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܡ̣ܢ ܗܵܘ̇ ܡܲܬܼܠܵܐ ܕܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܝܵܠܹ̇ܦ ܐܲܢ̄ܬ݁ ܠܵܗ̇܀ ܢܘܼܗܪܵܐ ܡܲܠܝܵܐ ܡܲܠܦܵܢܘܼܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܐܘܼܿ ܚܸܫܘܿܟܹ̈ܐ ܢܗܲܪܘ ܒܐܝܼܡܵܡܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܒܫܲܪܒܹܗ ܕܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܕܦܲܪܲܚ̣ ܟܠ ܕܲܩܢܸܐ ܗ̄ܘ̣ܵܐ:\nܐܝܼܬܼ ܠܵܟ̣ ܕܬܹܐܠܲܦ ܥܲܠ ܚܹܐܪܘܼܬܼܵܐ ܕܟ̣ܠܵܗ̇ ܫܲܘܝܵܐ ܗ̄ܝܼ܀ ܠܓܲܒ̣ܪܵܐ ܠܲܡ ܚܲܕܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܒܢܲܝ̈ܵܐ ܬܪܹܝܢ ܐܵܡܲܪ ܗ̄ܘ̣ܵܐ:\nܒܪܵܐ ܩܲܫܝܼܫܵܐ ܘܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܠܚܲܕܼ ܝܵܠܘܿܕܼܵܐ܀ ܠܹܗ ܠܐܲܠܵܗܵܐ ܐܲܒ̣ܵܐ ܩ̣ܪܵܝܗܝ ܗ̄ܘ̣ܵܐ ܒܡܲܬܼܠܵܐ ܓܲܒ̣ܪܵܐ:\nܘܲܒ̣ܢܲܝ̈ܵܐ ܬܪܹܝܢ ܟ̱ܠܹܗ ܓܸܢܣܵܐ ܕܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ ܘܡܸܛܠ ܕܐܝܼܬܼ ܠܹܗ ܐܵܦ ܙܲܕܝܼܩܹ̈ܐ ܐܵܦ ܚܲܛܵܝܹ̈ܐ:\nܒܪܵܐ ܩܲܫܝܼܫܵܐ ܘܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܫܲܡܲܗ ܐܸܢܘܿܢ܀ ܒܪܵܐ ܩܲܫܝܼܫܵܐ ܩ̣ܪܵܐ ܠܙܲܕܝܼ̈ܩܹܐ ܡܸܛܠ ܕܲܗܘܵܘ:\nܥܲܡ ܐܲܠܵܗܵܐ ܘܐܲܣܓܝܼܘ ܪܲܚܡ̣ܘܼܗܝ ܡ̣ܢ ܫܘܼܪܵܝܵܐ܀ ܘܲܒ̣ܪܵܐ ܒܚܲܪܬܼܵܐ ܠܵܐ ܐܸܬܼܩܲܪܲܒ̣ܘ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܘܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܕܐܸܡܲܪ ܠܐܲܒ̣ܘܼܗܝ ܗܲܒ̣ ܠܝܼ ܦܸܠܓܘܼܬܼܝ:\nܐܲܝܟ̣ ܐ̄ܢܵܫ ܢܹܐܡܲܪ ܗܲܒ̣ ܠܝܼ ܐܸܥܒܸܕܼ ܟ̱ܠܹܗ ܨܸܒ̣ܝܵܢܝ܀ ܘܦܲܠܸܓ̣ ܐܲܒ̣ܵܐ ܘܝܲܗ̄ܒ̣ ܩܸܢܝܵܢܵܐ ܠܲܬܼܪܹܝܢ ܐܲܚ̈ܝܼܢ:\nܠܵܗ̇ ܠܚܹܐܪܘܼܬܼܵܐ ܩ̣ܪܵܗ̇ ܩܸܢܝܵܢܵܐ ܕܐܸܬܼܦܲܠܲܓ̣ ܗ̄ܘ̣ܵܐ܀","english":"For God gives equally also the members, also the opportunity, also the freedom to human beings. And whoever wishes to do iniquity is permitted to him, and whoever labors at righteousness is not hindered from it. And equally there is freedom for human beings. From that parable of the younger son you learn this. The full light of the teaching of the Son of God. O darknesses, be illumined in the day of righteousness! In the story of the younger son who flew away, all that had happened: you have it that you may learn concerning the freedom which is equal for all. There was a man who had two sons, he said: an elder son and a younger son from one parent. He called the man 'Father' for God in the parable, and the two sons the whole race of human beings. And because he has both the righteous and the sinners, he named the elder son and the younger son accordingly. The elder son he called the righteous, because they were with God and increased his mercy from the beginning. And the later son, those who did not approach God. And the younger son who said to his father, 'Give me my portion,' like a man who says, 'Give me, let me do all my will.' And the father divided and gave a portion to the two brothers. He called the freedom the portion that was divided.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥērūṯā, here rendered 'freedom', is a key theological concept in Jacob's homily, denoting the free will granted by God to humanity.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"parable of the younger son","severity":"info","text":"The parable of the younger son (Luke 15:11–32) is the scriptural basis for Jacob's allegory, where the elder son represents the righteous and the younger son sinners.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"two sons as humanity","severity":"info","text":"Jacob's identification of the two sons with the whole human race (righteous and sinners) reflects a common patristic allegorical reading of the parable, emphasizing universal moral choice.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative shift","severity":"info","text":"The passage transitions from a general moral reflection on free will to the specific parable narrative, signaled by 'From that parable of the younger son you learn this'.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"O darknesses, be illumined","severity":"caution","text":"The phrase 'O darknesses, be illumined in the day of righteousness' is an apostrophe that may be a textual corruption or a rhetorical flourish; the Syriac is clear but the English draft's exclamatory tone is interpretive.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man' who had two sons is ambiguous: Jacob explicitly identifies him as God, but the parable source (Luke 15) has a human father; the allegory is consistent with Jacob's typology.","The phrase 'the full light of the teaching of the Son of God' may be a doxological insertion or a marginal gloss; its syntactic connection to the surrounding text is loose."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܩܸܢܝܵܢܹܗ ܠܲܡ ܦܲܠܸܓ̣ ܠܗܘܿܢ ܐܲܝܟ̣ ܕܲܠܡܹܐܡܲܪ:\nܗܵܝ̇: ܚܹܐܪܘܼܬܼܵܐ ܐܲܫ̣ܘܝܼ ܘܦܲܠܸܓ̣ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ (ܘܲܠܙܲܕܝܼܩܵܐ ܘܲܠܚܲܛܵܝܵܐ: ܚܕܼܵܐ ܚܹܐܪܘܼܬܼܵܐ:\nܘܲܒ̣ܫܲܘܝܘܼܬܼܵܐ ܝܲܗ̣ܒܵܗ̇ ܡܵܪܝܵܐ ܠܗܵܢܵܐ ܘܲܠܗܵܘ̇܀ ܗܵܘ̇ ܩܸܢܝܵܢܵܐ ܕܦܲܠܸܓ̣ ܐܲܒ̣ܵܐ ܠܲܬܼܪܹܝܢ ܐܲܚ̈ܝܼܢ:\nܗܵܝ̇ ܚܹܐܪܘܼܬܼܵܐ ܕܝܲܗ̣ܒܵܗ̇ ܫܲܘܝܲܬܼ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ ܘܗܵܘ̇ ܚܲܛܵܝܵܐ ܕܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܐܸܬܼܟܲܢܝܼ ܗ̄ܘ̣ܵܐ:\nܫܩܲܠ̣ ܚܹܐܪܘܼܬܼܵܐ ܐܲܝܟ̣ ܦܸܠܓܘܼܬܼܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒ̣ܵܐ܀ ܘܲܢܦܲܩ̣ ܘܐܸܙܲܠ̣ ܠܐܲܬܼܪܵܐ ܕܪܲܚܝܼܩ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒ̣ܵܐ:\nܘܲܚ̣ܝܵܐ ܬܲܡܵܢ ܦܲܪܵܚܵܐܝܼܬܼ ܥܲܡ ܦܲܚ̈ܙܵܬܼܵܐ܀ ܘܗܵܘ̇ ܩܸܢܝܵܢܵܐ ܕܝܲܗ̄ܒ̣ ܠܹܗ ܐܲܒ̣ܘܼܗܝ ܟܲܕܼ ܦܲܠܸܓ̣ ܗ̄ܘ̣ܵܐ:\nܐܲܦܩܹܗ ܒܝܼܫ ܒܝܼܫ ܘܲܗܘܵܐ ܣܢܝܼܩܵܐ ܒܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ܀ ܐܲܬܼܪܵܐ ܕܪܲܚܝܼܩ ܕܐܸܙܲܠ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ ܗܵܘ̇ ܚܲܛܵܝܵܐ:\nܗܘ ܨܸܒ̣ܝܵܢܵܐ ܒܝܼܫܵܐ ܕܪܲܚܝܼܩ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܡܲܪܚܸܩ ܠܸܒܹܗ ܡ̣ܢ ܐܲܠܵܗܵܐ ܘܗܵܝܕܹܝܢ ܚܵܛܹ̇ܐ:\nܕܐܲܝܟ̣ ܕܲܠܐܲܬܼܪܵܐ ܐ̄ܚܪܹܢܵܐ ܐܸܙܲܠ̣ ܢܸܚܛܸܐ ܬܲܡܵܢ܀ ܘܐܲܟ̣ܡܵܐ ܕܡܵܪܝܵܐ ܠܵܘ ܬܲܡܵܢ ܗ̄ܘ̣ ܘܠܵܐ ܚܵܐܲܪ ܒܹܗ:\nܗܵܘܹ̇ܐ ܚܵܛܹ̇ܐ ܘܠܲܝܬܵܘܗܝ ܡܵܪܝܵܐ ܒܓ̣ܵܘ ܪܪܸܥܝܵܢܹܗ܀ ܘܡܸܛܠܗܵܢܵܐ ܟܬܼܝܼܒ̣ ܕܲܠܐܲܬܼܪܵܐ ܕܪܲܚܝܼܩ ܐܸܙܲܠ̣:\nܘܲܕܼܪܵܐ ܢܸܟ̣ܣܵܘ̈ܗܝ ܟܲܕܼ ܚܵܝܹ̇ܐ ܗ̄ܘ̣ܵܐ ܦܲܪܵܚܵܐܝܼܬܼ܀ ܐܲܪܚܸܩ̣ ܢܲܦܫܹܗ ܡ̣ܢ ܐܲܠܵܗܵܐ ܟܲܕܼ ܚܵܛܹ̇ܐ ܗ̄ܘ̣ܵܐ:\nܘܲܠܚܹܐܪܘܼܬܹܗ ܫܲܥܒܸ݁ܕܼ ܬܸܦܠܘܿܚ ܠܲܣܪ̈ܝܼܩܵܬܼܵܐ܀ ܘܠܲܒ̣ܬܼܘܼܠܘܼܬܼܵܐ ܣܝܼܡܬܼܵܐ ܪܲܒ݁ܬܼܵܐ ܕܐܝܼܬܼ ܠܲܟ̣ܝܵܢܵܐ:\nܣܲܪܚ̣ܵܗ̇ ܒܓ̣ܵܘܪܵܐ ܘܲܒ̣ܙܵܢܝܘܼܬܼܵܐ ܘܐܸܒ̣ܪܲܬ ܡܸܢܹܗ܀","english":"His portion he did not divide equally, as it is said: \"This freedom is equal and is divided among the children.\" And to the righteous and to the sinner, one freedom: and in equality the Lord gives it to this one and to that one. That portion which the father divided between the two sons: this freedom which he gave equally to the children. And that sinner, the younger son, was enraged: he took his freedom as a portion from the father's house, and went out and departed to a place far from the father's house, and lived there dissolutely with harlots. And that portion which his father gave him when he divided, he spent wickedly and became destitute in evil ways. The far place to which that sinner went: that is the evil will which is far from God. He distanced his heart from God, and then sinned, so that as if to another place he went and sinned there. And as long as the Lord is not there and does not look upon him, he sins and the Lord is not within his thought. And because of this it is written that he went to a far place, and wasted his possessions while he lived dissolutely. He distanced himself from God while he sinned, and enslaved his freedom to serve vanities. And virginity, the great treasure which is for the chaste, he violated through fornication and wantonness, and cast it away from him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) is central to Jacob’s argument: it denotes the free will granted equally by God to all, which the younger son misuses.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܲܠܸܓ̣ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ","severity":"info","text":"The phrase 'divided among the children' echoes the parable of the prodigal son (Luke 15:12), where the father divides the inheritance, but Jacob applies it to the equal distribution of free will.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܲܚ̈ܙܵܬܼܵܐ","severity":"info","text":"The term paḥzāṯā (harlots) reflects the Syriac tradition’s vivid depiction of the prodigal’s dissolute life, consistent with the parable’s setting (Luke 15:13) and Jacob’s moralizing.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܬܼܪܵܐ ܕܪܲܚܝܼܩ","severity":"info","text":"Jacob allegorizes the 'far place' as the evil will distant from God, marking a shift from literal narrative to moral interpretation, a common homiletic device in Syriac literature.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܼܫ ܒܝܼܫ","severity":"info","text":"The repetition 'wickedly' (bīš bīš) emphasizes the son’s moral degradation, paralleling Jacob’s earlier insistence on the misuse of freedom as a deliberate choice.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܬܘܼܠܘܼܬܼܵܐ","severity":"info","text":"Jacob’s reference to virginity as a 'great treasure' reflects the high value placed on asceticism in Syriac Christianity, particularly in the context of moral exhortation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variation (e.g., ܩܸܢܝܵܢܹܗ vs. ܩܸܢܝܵܢܵܐ) but the sense is clear; the English draft's 'enraged' for ܐܸܬܼܟܲܢܝܼ is interpretive, as the verb can also mean 'was provoked' or 'became angry'."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܘܬܼܘܼܒ̣ ܫܵܛ̣ܵܗ̇ ܗ̄ܘ̣ܵܐ ܠܩܲܕܝܼܫܘܼܬܼܵܐ ܕܲܪܓ̣ܵܐ ܕܲܬܼܪܹܝܢ:\nܘܠܵܐ ܛܲܟܸ݁ܣ ܗ̄ܘ̣ܵܐ (ܢܲܦܫܹܗ ܕܢܸܚܸܐ ܩܲܕܝܼܫܵܐܝܼܬܼ:܀ ܘܐܸܫܬܲܥܒܲܕܼ ܗ̄ܘ̣ܵܐ ܠܪܸܚܡܲܬܼ ܟܲܪܣܵܐ ܘܲܠܠܲܥܒܘܼܬܼܵܐ:\nܘܲܠܚܹܐܪܘܼܬܼܵܐ ܟ̱ܠܵܗ̇ ܐܵܘܒܸ݁ܕܼ ܟܲܕܼ ܡܸܫܬܲܛܸܐ܀ ܡܵܐ ܕܪܲܚܝܼܩ ܐ̄ܢܵܫ ܡ̣ܢ ܐܲܠܵܗܵܐ ܗܵܠܹܝܢ ܣܵܥܲܪ:\nܘܐܲܟ̣ܡܵܐ ܕܠܲܝܬܵܘܗܝ ܡܵܪܝܵܐ ܠܐܲܬܼܪܵܐ ܕܢܸܚܙܸܐ ܥܵܘ̣ܠܹܗ܀ ܗܘ ܕܹܝܢ ܗܵܢܵܐ ܟܲܕܼ ܚܵܝܹ̇ܐ ܗ̄ܘ̣ܵܐ ܦܲܪܵܚܵܐܝܼܬܼ:\nܡܛܵܬܹܗ ܬܲܡܵܢ ܚܲܣܝܼܪܘܼܬܼܵܐ ܘܡܸܣܟܹܢܘܼܬܼܵܐ܀ ܐܲܝܢܵܐ ܕܪܲܚܝܼܩ ܡ̣ܢ ܐܲܠܵܗܵܐ ܣܲܓܝܼ ܡܸܣܟܹܝܢ:\nܘܲܟ̣ܦܸܢ ܘܲܠܐܸܐ ܘܠܵܐ ܡܸܫܟܲܚ ܠܹܗ ܚܲܝܹ̈ܐ ܡܸܡܬܼܘܿܡ܀ ܐܲܝܢܵܐ ܕܫܵܡܲܥ̇ ܡܸܠܬܹܗ ܕܡܵܪܲܢ ܢܲܗܝܼܪܵܐܝܼܬܼ:\nܙܵܐܲܥ̇ ܢܸܚܛܸܐ ܕܠܵܐ ܢܲܪܚܸܩ ܠܹܗ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܗܵܘ̇ ܨܸܒ̣ܝܵܢܵܐ ܒܝܼܫܵܐ ܕܲܩܢ̣ܵܐ:\nܣܵܡܹܗ ܒܪܘܼܚܩܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ ܟܲܕܼ ܚܵܛܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܘܟܲܕܼ ܐܸܫܬܲܦܲܠ ܘܲܠܚܹܐܪܘܼܬܹܗ ܚܛܝܼܬܼܵܐ ܣܸܪܪܚܲܬ:\nܠܚܲܕܼ ܡ̣ܢ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܗ̄ܘ̣ܵܐ ܕܢܸܫܬܲܥܒܲܕܼ ܠܹܗ܀ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܠܫܹܐ̈ܕܹܐ ܩܵܪܹܐ:\nܕܲܒ̣ܛܵܥܝܘܼܬܼܵܐ ܗܘܵܘ ܡܵܪ̈ܲܝܵܐ ܐܵܦ ܐܲܠܵܗܹ̈ܐ܀ ܒܹܗ ܒܗܵܘ̇ ܐܲܬܼܪܵܐ ܕܐܲܪܚܸܩ̣ܘ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܘܥܲܠ̣ܘ ܐܲܠܵܗܹ̈ܐ ܘܡܵܪ̈ܵܘܵܬܼܵܐ ܕܢܸܣܬܲܓ̣ܕܘܼܢ ܒܹܗ܀ ܘܐܸܬ݁ܬ݁ܪܝܼܡܲܬ ܒܹܗ ܩܲܪܢܵܐ ܪܵܡܬܼܵܐ ܕܲܦܬܲܟ̣ܪܘܼܬܼܵܐ:\nܘܐܸܫܬܲܥܲܕܼܘ ܗ̄ܘ̣ܵܘ ܐ̄ܢܵܫܵܐ ܠܡܸܦܠܲܚ ܠܲܣܪܝܼܩܘܼܬܼܵܐ܀ ܘܥܲܠ̣ ܩܵܡ̣ܘ ܕܲܝܘܹ̈ܐ ܒܪܹܫܵܐ ܪܵܡܵܐ ܕܲܦܬܲܟ̣ܪܘܼܬܼܵܐ:\nܘܐܲܝܟ̣ ܡܵܪ̈ܲܝܵܐ ܗܘܵܘ ܠܹܗ ܠܥܵܠܡܵܐ ܕܢܸܣܬܲܓ̣ܕܘܼܢ ܒܹܗ܀","english":"And again he cast himself down from the sanctity of the rank of the two. He did not order himself in a holy manner. And he became enslaved to the desire of the belly and to wantonness. And he lost all his freedom while he was dissipating. When a person is far from God, these things occur. And as long as the Lord is not present in the place, his iniquity is seen. But this one, while he was living, was flying: his hand reached there, to poverty and destitution. For he who is far from God is very poor, and he hungers and is weary, and he cannot find life anywhere. For he who hears the word of the Lord vigilantly, he trembles at sin so that he does not become far from God. That younger son, that evil will which was cut off, placed him at a distance from God while he was sinning. And when he fell, and to his freedom sin was bound, he became enslaved to one of the lords of the place. The lords of the place, the son of God calls demons, who by error were lords and even gods. In that place where a person distances himself from God, they set up gods and lords to be worshipped in it. And in it was raised a high horn of idolatry, and people were made to serve vanity. And demons stood up on the high head of idolatry, and they were like lords to the world to be worshipped in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) is a key theological concept in this passage, denoting the free will granted equally to all, which the younger son misuses and loses through dissipation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ","severity":"info","text":"The 'lords of the place' are identified as demons, reflecting Jacob's anti-pagan polemic: distance from God leads to idolatry, where false gods and lords are set up for worship.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܠܫܹܐ̈ܕܹܐ ܩܵܪܹܐ","severity":"info","text":"The phrase 'the son of God calls demons' alludes to the Gospel tradition (e.g., Mark 3:11) where Jesus identifies evil spirits, here applied allegorically to the prodigal's servitude.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from moral exposition to a vivid allegorical narrative: the younger son's fall is depicted as a journey into a place of idolatry and demonic lordship, reinforcing the homiletic warning.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܲܪܵܚܵܐܝܼܬܼ","severity":"info","text":"The image of the son 'flying' (pārāḥāʾīṯ) to destitution parallels earlier Syriac ascetic tropes of spiritual flight gone awry, contrasting with the soul's ascent to God.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the two' in 'rank of the two' is ambiguous; it likely refers to the two sons (righteous and sinner) from the preceding passage, but could also denote two orders of sanctity."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܘܒܹܗ ܒܗܵܘ̇ ܐܲܬܼܪܵܐ ܕܡܸܬܼܦܲܠܚܵܐ ܒܹܗ ܚܛܝܼܬܼܵܐ ܪܲܒܲܬܼ:\nܫܹܐ̈ܕܹܐ ܘܕܲܝܘܹ̈ܐ ܡܵܪ̈ܵܘܗܝ ܐܸܢܘܿܢ ܐܲܝܟ̣ ܕܐܸܬܼܐܲܡܪܲܬ܀ ܘܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܟܲܕܼ ܐܲܪܚܸܩ̣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܨܹܝܕܼ ܐܲܒ̣ܘܼܗܝ:\nܠܚܲܕܼ ܡ̣ܢ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܢܦܸܩ̣ ܗ̄ܘ̣ܵܐ ܘܐܸܫܬܲܥܒܲܕܼ ܠܹܗ܀ ܛܥ̣ܵܐ ܚܲܛܵܝܵܐ ܟܲܕܼ ܐܲܪܚܸܩ̣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܘܫܲܥܒܸ݁ܕܼ ܢܲܦܫܹܗ ܠܕܲܝܘܵܐ ܕܪܵܚܹ̇ܡ ܠܲܣܪ̈ܝܼܩܵܬܼܵܐ܀ ܘܠܲܒ̣ܟܹܗ ܕܲܝܘܵܐ ܕܪܸܚܡܲܬܼ ܥܵܠܡܵܐ ܕܐܸܫܬܲܥܒܲܕܼ ܠܹܗ:\nܘܐܲܫܠܸܡ̣ ܝܲܗܒܹ݁ܗ ܠܚܲܫܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܲܪ̈݁ܓ̣ܝܼܓ̣ܵܬܼܵܐ܀ ܫܲܕܪܹܗ ܗ̄ܘ̣ܵܐ ܠܲܡ ܠܡܸܪܥܵܐ ܚܙܝܼܪܹ̈ܐ ܘܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ:\nܕܡ̣ܢ ܚܲܪ̈ܘܼܒܹܐ ܢܸܗܘܸܐ ܣܵܒܲܥ̇ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ܀ ܠܚܲܫܹ̈ܐ(ܩ̣ܪܵܐ ܗ̄ܘ̣ܵܐ: ܚܙܝܼܪܹ̈ܐ ܒܡܲܬܼܠܵܐ ܡܵܪܲܢ:\nܘܠܲܪ̈ܓ̣ܝܼܓ̣ܵܬܹܗ: ܕܥܵܠܡܵܐ ܒܝܼܫܵܐ ܐܲܝܟ̣ ܚܲܪ̈ܘܼܒܹܐ܀ ܢܙܘܼܥ ܟܠܢܵܫ ܡ̣ܢ ܦܘܼܫܵܩܹܗ ܕܡܲܬܼܠܵܐ ܪܲܒܵܐ:\nܘܠܵܐ ܢܸܚܛܸܐ ܐ̄ܢܵܫ ܐܸܢ ܫܵܡܲܥ̇ ܠܹܗ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܡܲܠܸܦ ܡܲܬܼܠܵܐ ܕܠܵܐ ܚܸܪܝܵܢܵܐ ܠܲܕܼܡܸܣܬܲܟܲܠ:\nܕܡܵܐ ܕܚܵܛܹ̇ܐ ܐ̄ܢܵܫ ܒܪܘܼܚܩܵܐ ܐܝܼܬܼܵܘܗܝ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܘܬܼܘܼܒ̣ ܡܵܘܕܲܥ ܠܲܢ ܕܡܵܐ ܕܲܢܦܲܠ̣ ܠܹܗ ܐ̄ܢܵܫ ܒܲܚܛܝܼܬܼܵܐ:\nܠܕܲܝܘܵܐ ܢܵܩܹ̇ܦ ܕܲܡܫܲܠܗܸܒ̣ ܠܹܗ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ܀ ܘܗܘ ܗܵܘ̇ ܕܲܝܘܵܐ ܕܪܵܚܹ̇ܡ (ܘܲܣܦܝܼܩ ܠܲܣܪ̈ܝܼܩܵܬܼܵܐ:\nܒܗܹܝܢ ܡܓܲܪܸܐ ܠܹܗ ܠܗܵܘ̇ ܒܲܪܢܵܫܵܐ ܕܡܸܫܬܲܥܒܲܕܼ ܠܹܗ܀ ܘܲܟ̣ܡܵܐ ܕܪܵܥܝܵܐ ܥܒ̣ܝܼܕܼ ܠܲܚܙܝܼܪܹ̈ܐ ܗܵܘܹ̇ܐ ܪܵܗܹ̇ܛ:\nܢܸܦܠܘܿܚ ܡܲܓܵܢ ܠܲܣܪܝܼܩܘܼܬܼܵܐ ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ܀ ܘܵܝ ܚܲܛܵܝܵܐ ܐܲܝܟܵܐ ܣܚܝܼܦ ܐܲܢ̄ܬ݁ ܡܵܐ ܕܚܵܛܹ̇ܐ ܐܲܢ̄ܬ݁:\nܒܐܲܬܼܪܵܐ ܕܪܲܚܝܼܩ ܡ̣ܢ ܐܲܠܵܗܵܐ ܘܠܵܘ ܬܲܡܵܢ ܗ̄ܘ̣܀","english":"In that place where sin is served, the great one:  \nDemons and devils were his masters, as it was said. And the younger son, when he had distanced himself from his father,  \nwent out to one of the masters of the place and enslaved himself to him. The sinful wanderer, when he had distanced himself from God,  \nenslaved himself to the devil who loves vanities. And to the devil of the love of the world he subjected himself,  \nand surrendered his gift to the evil passions of lusts. He sent him to tend swine, and he was lusting  \nthat from carob-pods he might be sated, and they would not give him. He called the passions: swine in the parable, our Lord,  \nand his lusts: of the evil world like carob-pods. Everyone trembles at the interpretation of the great parable,  \nand no one errs if he hears it attentively. The parable teaches without reproach to the one who reflects,  \nthat when a person sins, he is in distance from God. And again it makes known to us that when a person falls into sin,  \nhe attaches himself to the devil who inflames him with lusts. And that same devil who loves vanities and emptiness,  \nthen drives that person who has enslaved himself to him. And as a swineherd does, he runs,  \nserving the vanity of no profit. Woe, sinful one, where are you cast when you sin,  \nin a place far from God, and you are not there?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܛܝܼܬܼܵܐ ܪܲܒܲܬ","severity":"info","text":"The phrase 'sin the great one' personifies sin as a dominant force, echoing the Syriac tradition of sin as a cosmic power.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܝܼܪܹ̈ܐ","severity":"info","text":"The mention of 'swine' and 'carob-pods' alludes to the parable of the Prodigal Son (Luke 15:15-16), where the son feeds swine and eats carob pods.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܝܘܵܐ","severity":"info","text":"The term 'devil' (ܕܲܝܘܵܐ) is used in Syriac ascetic literature to represent the internal passions that lead one away from God.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܬܼܠܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'the great parable' likely refers to the entire narrative of the Prodigal Son, which Jacob of Serugh interprets allegorically.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܲܠܸܦ ܡܲܬܼܠܵܐ","severity":"info","text":"Jacob emphasizes that the parable teaches without reproach, reflecting a pedagogical approach common in Syriac homiletics.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܵܝ ܚܲܛܵܝܵܐ","severity":"caution","text":"The exclamation 'Woe, sinful one' may be a rhetorical address to the audience or a direct address to the prodigal son; the Syriac allows both readings.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܵܝ ܚܲܛܵܝܵܐ' could be addressed to the prodigal son or to the listener; the translation opts for a general address.","The identity of 'the great one' in the first line is ambiguous—it may refer to sin personified or to a specific demonic figure."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܘܵܝ ܠܵܟ̣ ܕܵܘܝܵܐ ܕܠܲܐܝܢܵܐ ܡܵܪܵܐ ܡܸܫܬܲܥܒܲܕܼ ܐܲܢ̄ܬ:\nܠܕܲܝܘܵܐ ܕܲܫܒ̣ܵܟ̣ ܒܲܣܪ̈ܝܼܩܵܬܼܵܐ: ܕܢܸܫܬܸܐ ܠܲܕܼܡܵܟ̣܀ ܣܢܝܼ ܠܲܚܛܵܗܵܐ ܡܸܛܠ ܕܲܝܘܵܐ ܕܗܘܝܘܼ ܡܵܪܹܗ:\nܘܗܘ ܡܲܦܐܸܐ ܠܗܹܝܢ ܠܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܩܕܼܵܡ ܚܲܛܵܝܹ̈ܐ܀ ܠܚܲܕܼ ܡܢ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܕܥܵܘ̣ܠܵܐ ܠܵܐ ܬܸܫܬܲܥܒܲܕܼ:\nܕܗܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ ܠܵܟ̣ ܡܵܪܵܐ ܕܟ̣ܠܗܘܿܢ ܐܲܬܼܪ̈ܵܘܵܬܼܵܐ܀ ܚܲܕܼ ܗ̄ܘ̣ ܡܵܪܵܟ̣ ܠܵܐ ܬܹܐܙܲܠ ܐܲܢ̄ܬ݁ ܨܹܝܕܼ ܡܵܪܲܝܵܐ:\nܡܵܪܝܵܐ ܗ̄ܘ̣ ܡܵܪܵܟ̣ ܟܦܘܿܪ ܒܹܗ ܒܕܲܝܘܵܐ ܕܠܵܐ ܡܵܪܵܟ̣ ܗ̄ܘ̣܀ ܣܢܝܼ ܠܲܚܛܝܼܬܼܵܐ ܥܲܠ ܕܲܪܚܝܼܡܵܐ ܥܲܠ ܣܵܛܵܢܵܐ:\nܒܲܪ ܚܹܐܪܹ̈ܐ ܐܲܢ̄ܬ݁ ܠܵܐ ܬܸܫܬܲܥܒܲܕܼ ܠܲܣܪ̈ܝܼܩܵܬܼܵܐ܀ ܠܵܐ ܬܸܣܪܘܿܚܝܼܗ̇ ܠܗܵܝ̇ ܚܹܐܪܘܼܬܼܵܐ ܕܐܸܬܼܝܲܗܒܲܬ ܠܵܟ̣:\nܡ̣ܢ ܐܲܠܵܗܵܐ ܘܲܬܼܫܲܥܒܸ݁ܕܼܝܼܗ̇ ܠܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ܀ ܠܵܐ ܬܹܐܙܲܠ ܠܵܟ̣ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒ̣ܵܐ ܒܥܵܘ̣ܠܵܐ ܕܐܝܼܕܲܝ̈ܟ:\nܠܐܲܬܼܪܵܐ ܕܪܲܚܝܼܩ ܡ̣ܢ ܚܹܐܪܘܼܬܼܵܐ ܡ̣ܢ ܚܹܐܪܘܼܬܼܵܐ ܘܡ̣ܢ ܟܘܼܘܵܢܵܐ܀ ܒܡܲܬܼܠܵܐ ܕܚܝܼܠܵܐ ܕܣܵܡ̣ ܒܲܟ̣ܬܼܵܒܹܗ ܒܲܪ ܐܲܠܵܗܵܐ:\nܙܘܼܥ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܕܲܠܚܹܐܪܘܼܬܼܵܐ ܕܐ̄ܢܵܫܵܐ ܣܲܪܚܵܗ̇܀ ܠܚܲܕܼ ܡ̣ܢ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܢܩܸܦ̣ ܗ̄ܘ̣ܵܐ ܒܪܵܐ ܚܲܠܵܫܵܐ:\nܠܫܹܐܕܼܵܐ ܕܡܲܛܥܸܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܘܫܲܕܪܹܗ ܗܵܢܵܐ: ܠܡܸܪܥܵܐ ܚܙܝܼܪܹ̈ܐ ܘܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ:\nܕܢܸܡܠܸܐ ܟܲܪܣܹܗ ܡ̣ܢ ܚܲܪ̈ܘܼܒܹܐܬ ܘܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ܀ ܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܓܹܝܪ ܟܲܦܢܵܐ ܥܵܒ̣̈ܕܵܢ ܠܵܘ ܣܲܒ̣ܥܘܼܬܼܵܐ:\nܐܲܝܟ̣ ܚܲܪ̈ܘܼܒܹܐ ܕܠܵܘ ܡܹܐܟ̣ܘܼܠܬܵܐ ܚܠܝܼܡܬܵܐ ܐܸܢܘܿܢ܀","english":"Woe to you, wretched one, who serve a master who is not:  \nTo the demon that left you in vain desires, that you might sleep in his den. Flee from sin, because the demon who was his master:  \nAnd he fans the flames of lust before sinners. Do not serve one of the masters of the place of iniquity:  \nFor behold, there is for you a master of all places. One is your master; do not go, you, after a lord:  \nThe Lord is your master; deny him in the demon who is not your master. Flee from sin upon the beloved, upon the tempter:  \nYou are a freeborn; do not serve vain desires. Do not squander that freedom which was given to you:  \nFrom God, and enslave it to lusts. Do not go from the father's house with iniquity in your hands:  \nTo a place far from freedom, from freedom and from honor. In the parable of the mighty one whom the Son of God set in his writing:  \nDepart from iniquity which corrupts the freedom of man. To one of the masters of the place a weak son clung:  \nTo the demon who leads evil men away from God. And he sent him here: to tend swine, and he was lusting:  \nThat he might fill his belly with carobs, but he could not. For lusts cause hunger, not satiety:  \nLike carobs, which are not substantial food, but are bitter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܝܘܵܐ","severity":"info","text":"The Syriac term ܕܲܝܘܵܐ (daywā) is used repeatedly for 'demon' or 'devil,' reflecting the homiletic tradition's identification of the prodigal son's servitude with demonic bondage.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Son of God' (ܒܲܪ ܐܲܠܵܗܵܐ) in the reference to the parable of the mighty one alludes to the Gospel parable of the Prodigal Son (Luke 15:11–32), where the father figure is Christological.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܲܪ̈ܘܼܒܹܐ","severity":"info","text":"Carobs (ܚܲܪ̈ܘܼܒܹܐ) are a common ascetic trope in Syriac literature, symbolizing meager, unsatisfying food; Jacob contrasts them with substantial nourishment to illustrate the futility of lust.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܥܝܼ ܠܲܚܛܵܗܵܐ","severity":"info","text":"The repeated imperative 'Flee from sin' (ܣܥܝܼ ܠܲܚܛܵܗܵܐ) and 'Do not serve' (ܠܵܐ ܬܸܫܬܲܥܒܲܕ) structure the passage as a series of warnings, mirroring the homiletic exhortation style of Jacob of Serugh.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The term 'freedom' (ܚܹܐܪܘܼܬܼܵܐ) is repeated three times in close succession, emphasizing the contrast between the freeborn son and his self-enslavement to demons, a key theme in Jacob's moral theology.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܝܘܵܐ ܕܲܫܒ̣ܵܟ̣ ܒܲܣܪ̈ܝܼܩܵܬܼܵܐ","severity":"caution","text":"The phrase 'the demon that left you in vain desires' (ܕܲܝܘܵܐ ܕܲܫܒ̣ܵܟ̣ ܒܲܣܪ̈ܝܼܩܵܬܼܵܐ) is textually uncertain; the verb ܫܒ̣ܵܟ̣ may be corrupt or mispointed, possibly meaning 'cast you into' rather than 'left you.'","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mighty one' (ܚܝܼܠܵܐ) in the parable reference is ambiguous; it may refer to the father in the Gospel parable or to Christ as the Son of God.","The phrase 'deny him in the demon' (ܟܦܘܿܪ ܒܹܗ ܒܕܲܝܘܵܐ) is syntactically ambiguous, possibly meaning 'deny the demon' or 'deny the Lord in the demon.'"],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ ܕܢܸܡܠܸܐ ܟܲܪܣܹܗ:\nܠܵܐ ܓܹܝܪ ܡܸܫܟܲܚ ܐ̄ܢܵܫ ܕܐܲܝܟ̣ ܪܸܓ݁ܬܹܗ ܥܒ̣ܵܕܹܗ ܢܸܪܗܲܛ܀ ܪܵܐܹ̇ܓ̣ ܕܲܗܒ̣ܵܐ ܐܲܝܢܵܐ ܕܲܫܒܸܐ ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ:\nܠܵܐ ܓܹܝܪ ܡܸܫܟܲܚ ܕܲܟ̣ܡܵܐ ܕܪܵܐܹ̇ܓ̣ ܢܸܩܢܸܐ ܕܲܗܒ̣ܵܐ܀ ܒܵܥܹ̇ܐ ܢܛܲܢܸܦ ܐܲܢ̄ܬܲܬܼ ܚܲܒ̣ܪܹܗ ܐܵܦ ܓܲܝܵܪܵܐ:\nܘܥܵܪܩܵܐ ܚܹܐܪܬܼܵܐ ܘܒ̣ܵܗܹ̇ܬܼ ܣܲܟ̣ܠܵܐ ܕܠܵܐ ܣ̣ܥܲܪ ܐܘܼܪܚܹܗ܀ ܒܪܸܓ݁ܬܼܵܐ ܣܢܝܼܬܼܵܐ ܒܵܥܹ̇ܐ ܢܙܲܢܸܐ ܒܣܲܓ݁ܝܼ̈ܐܵܬܼܵܐ:\nܘܐܸܠܵܐ ܡܸܢܗܹܝܢ ܠܵܐ ܡܸܨ̈ܛܲܠܝܵܢ ܨܹܝܕܼ ܦܲܚܙܘܼܬܹܗ܀ ܒܵܥܹ̇ܐ ܕܢܸܠܒܲܫ ܢܲܚ̈ܬܹܐ ܛܵܒܹ̈ܐ ܘܠܵܐ ܫܟ̣ܚܝܼܚܝܼܢ ܠܹܗ:\nܘܲܟ̣ܒܲܪ ܚܵܒܹ̇ܨ ܥܲܠ ܡܹܐܟ̣̈ܠܵܬܼܵܐ ܘܠܲܝܬ݁ ܐܸܢܹܝܢ ܠܹܗ܀ ܠܵܐ ܓܹܝܪ ܡܸܫܟܲܚ ܕܡ̣ܢ ܚܲܪ̈ܘܼܒܹܐ ܢܸܡܠܸܐ ܟܲܪܣܹܗ:\nܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ ܕܐܲܟ̣ܡܵܐ: ܕܒ̣ܵܥܹ̇ܐ ܢܩܝܼܡ ܨܸܒ̣ܝܵܢܹܗ܀ ܪܵܐܹ̇ܓ̣ ܣܲܓܝܼ ܘܟ̣ܠܵܗ̇ ܪܸܓ݁ܬܹܗ ܠܵܐ ܡܸܬܼܓܲܡܪܵܐ:\nܘܲܣܢܝܼܩ ܟܠܝܘܿܡ ܕܢܸܣܒܲܥ: ܐܸܢܹܝܢ ܠܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ܀ ܘܠܵܐ ܐܝܼܬܼ ܦܘܼܪܣܵܐ ܕܡ̣ܢ ܚܲܪ̈ܘܼܒܹܐ ܣܲܒ̣ܥܵܐ ܢܸܗܘܸܐ:\nܐܵܦܠܵܐ ܕܢܸܣܒܲܥ ܡܵܐ ܕܪܵܐܹ̇ܓ̣ ܐ̄ܢܵܫ ܠܲܣܪ̈ܝܼܩܵܬܼܵܐ܀ ܠܐܸܐ ܚܲܛܵܝܵܐ ܘܢܲܦܫܹܗ ܒܠܹܐܘܬܹܗ ܠܵܐ ܡܸܬܼܗܲܢܝܵܐ:\nܚܙܝܼܪܹ̈ܐ ܪܵܥܹ̇ܐ ܕܲܩܫܸܐ ܥܲܡܠܵܐ ܘܒܲܗܝܼܬܼ ܐܲܓ̣ܪܵܐ܀ ܦܵܗܹ̇ܐ: ܒܛܘܼܪܹ̈ܐ ܘܲܒ̣ܪ̈ܵܡܵܬܼܵܐ ܘܲܒ̣ܬܼܘܼ̈ܩܠܵܬܼܵܐ:\nܘܥܵܢ̈ܵܐ ܠܙܝܼܙܵܐ ܘܲܡܛܲܪܦܵܐ ܠܹܗ ܠܲܕܼܪܵܥܹ̇ܐ ܠܵܗ̇܀ ܒܝܼܫܝܼܢ ܚܲܫܹ̈ܐ ܒܲܥܪܝܼܪܵܝܹ̈ܐ ܘܲܡܠܹܝܢ ܡܵܘܬܵܐ:\nܘܪܵܗܹ̇ܛ ܣܲܟ̣ܠܵܐ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܟܲܕܼ ܠܵܐ ܣܵܒܲܥ̇܀ ܚܛܵܗܹ̈ܐ ܦܲܚܹ̈ܐ ܘܪܸܚܡܲܬܼ ܕܲܗܒ̣ܵܐ ܡܲܚܢܘܿܩܝܼܬܼܵܐ:\nܐܵܣܘܿܛܘܼܬܼܵܐ ܪܸܓ݁ܬܼܵܐ ܕܡܲܠܝܵܐ ܙܸܒ̣ܠܵܐ ܣܲܪܝܵܐ܀","english":"He was desiring, yet it did not give him to fill his belly: For no man is able to do according to his desire, the runner for gold, who is mad with love of silver. For he cannot, however much the runner for gold may run, fill his belly. He wishes to seize the wife of his companion, even the adulterer: And the free woman flees, and the fool is ashamed that he did not accomplish his way. With a base desire he wishes to beget among many: And if not, at once they are not able to be caught by his snare. He wishes to wear good garments, and they are not found for him: And he longs for foods, and there is nothing for him. For he cannot fill his belly from carobs: And it does not give him as much as he wishes, to fulfill his will. The runner runs much, and all his desire is not accomplished: And he goes up every day, that he might be sated, to the desires. And there is no opportunity that from carobs satiety might be: Nor that he might be sated, when a man runs after vanities. Woe to the sinner, and his soul in his weariness is not comforted: He tends swine, with harsh labor and shameful reward. He goes about: in mountains and heights and in trusts: And he seeks a strong one, and a striker strikes him on the arm. Evil harsh pains, and full of death: And the fool runs after desires, while he is not sated. Sins are snares, and the love of gold is a cause of ruin: The desire of profligacy, which is full of foul, rotten filth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܵܐܹ̇ܓ̣ ܕܲܗܒ̣ܵܐ","severity":"info","text":"The phrase 'runner for gold' (rāʿēḏ dahḇā) is a recurring epithet in Jacob's homilies for the insatiable pursuit of wealth, here linked to the prodigal son's futile desires.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܪ̈ܘܼܒܹܐ","severity":"info","text":"Carobs (ḥarrūḇē) appear in the parable of the prodigal son (Luke 15:16) as the food the son would eat, but Jacob uses them symbolically to denote worthless sustenance, echoing the biblical motif of destitution.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܙܝܼܪܹ̈ܐ ܪܵܥܹ̇ܐ","severity":"info","text":"The phrase 'he tends swine' (ḥzīrē rāʿē) directly recalls the prodigal son's occupation in Luke 15:15, but Jacob amplifies it into a metaphor for moral degradation and futile labor.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܓܹܝܪ ܡܸܫܟܲܚ","severity":"info","text":"The repeated phrase 'for he cannot' (lā gēr meškaḥ) structures this passage as a series of negations, emphasizing the impossibility of fulfilling desire through sin, a rhetorical device typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܵܥܹ̇ܐ ܢܛܲܢܸܦ ܐܲܢ̄ܬܲܬܼ ܚܲܒ̣ܪܹܗ","severity":"info","text":"The line 'He wishes to seize the wife of his companion' parallels the prodigal son's moral dissolution in earlier Syriac exegesis, where his sin extends beyond gluttony to adultery, as seen in Ephrem's commentaries.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒ̣ܪ̈ܵܡܵܬܼܵܐ ܘܲܒ̣ܬܼܘܼ̈ܩܠܵܬܼܵܐ","severity":"caution","text":"The phrase 'in heights and in trusts' (b-rāmāṯā wa-b-tūklāṯā) is textually uncertain; the second term may be a corruption or a rare word for 'trusts' or 'pledges,' and the sense of the sinner's wandering is ambiguous.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in trusts' (b-tūklāṯā) is obscure; it may refer to financial trusts or be a scribal error for a topographical term.","The identity of 'the striker' (maṭarpā) is unclear—possibly a demonic figure or a human agent of punishment."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܪܸܓܲܬܼ ܥܲܝ̈ܢܹܐ ܡܲܫܪ̈ܘܿܥܝܵܬܼܵܐ ܒܐܲܬܼܪܵܐ ܫܲܦܝܵܐ:\nܚܸܡܬܼܵܐ ܚܸܘܝܵܐ ܕܓ̣ܵܣܹ̇ܐ ܡܸܪܬܼܵܐ ܕܩܵܛ̇ܠܵܐ: ܢܲܦܫܵܐ܀ ܠܹܐܘܬܼܵܐ ܪܲܒ݁ܬܼܵܐ ܠܐܸܐ ܚܲܛܵܝܵܐ ܒܥܲܡܠܵܐ ܕܐܘܼܪܚܹܗ:\nܘܐܸܠܵܐ ܦܵܢܹ̇ܐ ܡ̣ܢ ܬܘܼ̈ܩܠܵܬܼܵܐ ܠܚܲܪܬܼܵܐ ܢܘܼܪܵܐ ܗ̄ܝܼ܀ ܫܚܲܩܬܹܗ ܚܛܝܼܬܼܵܐ ܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܕܐܲܣܓܝܼ ܦܲܠܚܵܗ̇:\nܘܐܸܫܬܲܗܝܼ ܗ̄ܘ̣ܵܐ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܕܲܪܚܸܡ̣ ܐܸܢܹܝܢ܀ ܘܲܓ̣ܙܵܐ ܕܵܘܝܵܐ ܕܢܸܣܒܲܥ ܐܸܢܹܝܢ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ:\nܘܐܲܝܟ̣ ܨܸܒ̣ܝܵܢܹܗ ܢܸܩܢܸܐ ܐܸܢܹܝܢ ܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ܀ ܘܐܸܬ݁ܬ݁ܥܝܼܩ ܕܵܘܝܵܐ ܥܲܠ ܬܘܼܩ̈ܠܵܬܹܗ ܘܥܲܠ ܛܘܼܪܵܦܹܗ:\nܘܥܲܠ ܫܘܼܥܒܵܕܹܗ ܕܲܥܗܲܕܼ ܢܲܦܫܹܗ ܕܒܲܪ ܚܹܐܪܹ̈ܐ ܗ̄ܘ̣ܵܐ܀ ܪܢ̣ܵܐ ܚܲܛܵܝܵܐ ܕܐܸܠܘܼ ܠܵܐ ܨܒ̣ܵܐ ܠܵܐ ܚܵܛܹ̇ܐ ܗ̄ܘ̣ܵܐ:\nܘܐܸܠܘܼ ܠܵܐ ܒܥ̣ܵܐ ܕܢܸܦܠܘܿܚ ܥܵܘ̣ܠܵܐ ܠܵܐ ܐ̄ܢܵܫ ܐܲܠܨܹܗ܀ ܘܐܲܝܟ̣ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܢܵܕܼ ܗ̄ܘ̣ܵܐ ܘܐܲܝܠܸܠ̣:\nܕܲܚ̣ܙܵܐ ܠܢܲܦܫܹܗ ܕܒܲܐܝܠܹܝܢ ܚܲܝܹ̈ܐ ܒܣܝܼܪܹ̈ܐ ܫܲܪܝܵܐ܀ ܐ̄ܬܵܐ ܨܹܝܕܼ ܢܲܦܫܹܗ ܬܵܐ ܫܡܲܥ ܘܲܬܼܗܲܪ ܐܘܿ ܦܵܪܘܿܫܵܐ:\nܕܐܲܝܢܵܐ ܕܚܵܛܹ̇ܐ ܐܵܦ ܡ̣ܢ ܢܲܦܫܹܗ ܗܵܘܹ̇ܐ ܪܲܚܝܼܩ܀ ܟܲܕܼ ܠܲܡ ܐܸܬܵܐ ܗܘ ܨܹܝܕܼ ܢܲܦܫܹܗ ܗܵܟܲܢ ܐܸܡܲܪ:\nܕܲܟ̣ܡܵܐ ܐ̄ܓ̣ܝܼܪܹ̈ܐ ܣܵܒܼ݁ܥܝܼܢ ܠܲܚܡܵܐ ܒܹܝܬܼ ܐܲܒ̣ܵܗܲܝ̈܀ ܐ̄ܬܵܐ ܨܹܝܕܼ ܢܲܦܫܹܗ ܪܲܚܝܼܩ ܗ̄ܘ̣ܵܐ ܕܹܝܢ ܐܵܦ ܡ̣ܢ ܢܲܦܫܹܗ:\nܟܲܕܼ ܪܲܚܝܼܩ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ ܘܥܵܘ̣ܠܵܐ ܦܵܠܲܚ̇܀ ܐܲܝܢܵܐ ܕܝܵܕܲܥ̇ ܡܵܢܲܐ ܗ̄ܝܼ ܢܲܦܫܵܐ ܥܣܸܩ ܠܹܗ ܢܸܚܛܸܐ:\nܕܠܵܐ ܢܸܬܼܚܲܒܲܠ ܫܘܼܦܪܵܗ̇ ܪܵܡܵܐ ܘܲܟ̣ܝܵܢܵܝܵܐ܀ ܘܡܸܚܕܼܵܐ ܕܛܵܥܹ̇ܐ ܐ̄ܢܵܫ ܠܐܲܠܵܗܵܐ ܛܵܥܹ̇ܐ ܢܲܦܫܹܗ:\nܘܠܵܐ: ܥܵܗܹ̇ܕܼ ܠܵܗ̇ ܐܵܦܠܵܐ ܠܢܲܦܫܵܐ ܘܠܵܐ ܠܐܲܠܵܗܵܐ܀","english":"The desire of the eyes sets enterprises in motion in a fair place. The hot poison of the arrow, the bitter gall that kills the soul. Great folly, for the sinner does not consider the labor of his way, and unless he is delivered from the tumults, at the end the fire is a wound. His sin cast down the little son who served her much, and he was astounded by the tumults of the one who loved the tree. And the sick one who had eaten of the tree was unable to obtain, and according to his desire the tree did not give him to gather. And the sick one was distressed over his tumults and over his scattering, and over his servitude, for he remembered that he was a son of free men. The sinner saw that if he had not willed, he would not have sinned, and if he had not sought to serve iniquity, his distress would not have afflicted him. And as from the hour of the tumults he rejoiced and lamented, for he saw himself in what kind of life he had begun in evil things. Come, O hunter of himself, come hear and be amazed, O distinguisher, that he who sins is also far from himself. When the hunter of himself had not yet come, he spoke thus: How many hired men are satisfied with bread in their fathers' house? The hunter of himself was far, but also from himself, when he was far from God and served iniquity. He who knows what the soul is, it is difficult for him to sin, lest her high and pure beauty be corrupted. And as soon as he errs, he afflicts God, he errs from himself, and he remembers neither the soul nor God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܓܲܬܼ ܥܲܝ̈ܢܹܐ","severity":"info","text":"The phrase 'desire of the eyes' (reggaṯ ʿaynē) is a Syriac idiom for covetousness or lust, often linked to moral failing in ascetic literature.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܢܹܝܢ","severity":"info","text":"The repeated reference to 'the tree' (ʾīlān) evokes the tree of the knowledge of good and evil in Genesis 3, aligning the prodigal's sin with the primal fall.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܚܹܐܪܹ̈ܐ","severity":"info","text":"'Son of free men' (bar ḥērē) reflects the Syriac Christian notion of original human freedom, lost through sin, a theme in Jacob's homilies.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܬܵܐ ܨܹܝܕܼ ܢܲܦܫܹܗ","severity":"info","text":"The repeated apostrophe 'Come, O hunter of himself' (ʾāṯā ṣayd nafšeh) structures the passage as a rhetorical address, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܟ̣ܡܵܐ ܐ̄ܓ̣ܝܼܪܹ̈ܐ ܣܵܒܼ݁ܥܝܼܢ ܠܲܚܡܵܐ ܒܹܝܬܼ ܐܲܒ̣ܵܗܲܝ̈","severity":"info","text":"The rhetorical question 'How many hired men are satisfied with bread in their fathers' house?' parallels Luke 15:16, where the prodigal reflects on his father's provision.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܠܵܐ ܦܵܢܹ̇ܐ ܡ̣ܢ ܬܘܼ̈ܩܠܵܬܼܵܐ ܠܚܲܪܬܼܵܐ ܢܘܼܪܵܐ ܗ̄ܝܼ","severity":"caution","text":"The phrase 'unless he is delivered from the tumults, at the end the fire is a wound' is textually uncertain; 'fire' (nūrā) may be a metaphor for hell or a scribal error for 'wound' (qūrā).","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the little son' (brā zʿōrā) is ambiguous: it may refer to the prodigal himself or a generic figure; the reading taken is the prodigal.","The phrase 'the one who loved the tree' (raḥem ʾīlān) could refer to Adam or the prodigal; the reading taken is Adam as archetype."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܐ̄ܬܵܐ ܨܹܝܕܼ ܢܲܦܫܹܗ ܕܲܒ̣ܥܵܐ ܕܢܹܐܬܸܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܘܡܸܚܕܼܵܐ ܝܑܼܕܲܥ̣ ܕܡܲܢ̣ܘܼ ܘܒܲܪ ܡܲܢ ܘܐܲܝܟܲܢܵܐ ܐܝܼܬܼܵܘܗܝ܀ ܚ̣ܙܵܐ ܗ̄ܘ̣ܵܐ ܢܲܦܫܹܗ ܘܐܸܬܼܒܲܝܲܢ ܗ̄ܘ̣ܵܐ ܗܘ ܒܲܩܢܘܿܡܹܗ:\nܘܙܵܥ̣ ܥܲܠ ܕܲܚܛ̣ܵܐ ܘܲܗܦܲܟ̣ ܢܹܐܬܼܐ ܠܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܗܝ܀ ܚ̣ܙܵܝܗܝ ܠܲܟ̣ܝܵܢܵܐ ܗܵܘ̇ ܫܲܦܝܼܪܵܐ ܕܩܸܢܝܵܢܹܗ ܗ̄ܘ̣ܵܐ:\nܕܲܟ̣ܡܵܐ ܡܚܲܒܲܠ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܕܠܵܐ ܫܲܦܝܼܪ̈ܵܢ܀ ܚ̣ܙܵܐ ܕܫܲܦܝܼܪܵܐ ܒܪܵܝܗܝ ܐܲܠܵܗܵܐ ܘܲܕܼܠܵܐ ܡܘܼܡܵܐ:\nܘܲܒ̣ܨܸܒ̣ܝܵܢܹܗ ܢܦܲܠ̣ ܒܲܚܛܝܼܬܼܵܐ ܘܲܗܘܵܐ ܣܲܢܝܵܐ܀ ܐ̄ܬܵܐ ܨܹܝܕܼ ܢܲܦܫܹܗ ܕܟܲܕܼ ܚܵܛܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܵܘ ܨܹܐܕܹܝܗ̇ ܗ̄ܘ̣ܵܐ:\nܘܝܲܕܼܥܵܗ̇ ܡܵܢܲܐ ܗ̄ܝܼ ܘܚܵܣ̣ ܥܲܠ ܫܘܼܦܪܵܗ̇ ܕܐܸܬܼܚܲܒܲܠ ܗ̄ܘ̣ܵܐ܀ ܡܸܚܕܼܵܐ ܕܐܸܬܵܐ ܘܲܚ̣ܙܵܐ ܠܢܲܦܫܹܗ ܚ̣ܙܵܝܗܝ ܠܐܲܠܵܗܵܐ:\nܘܲܒ̣ܣܲܪ ܗܘ ܠܹܗ ܕܡ̣ܢ ܡ̇ܢ: ܐܲܪܚܸܩ̣ ܟܲܕܼ ܚܵܛܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܘܥܲܗܕܹܗ ܠܒܲܝܬܵܐ ܪܲܒܵܐ ܕܐܲܒ̣ܘܼܗܝ ܘܲܠܫܲܡܵܫܵܘ̈ܗܝ:\nܘܲܠܥܵܠܘܿܠܵܘ̈ܗܝ ܘܲܠܨܸܒܼ̈ܘܵܬܹܗ ܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܐܸܬ݁ܕܲܟ̣ܪܹܗ ܗ̄ܘ̣ܵܐ ܠܗܵܘ̇ ܦܵܬܼܘܿܪܵܐ ܪܲܒܵܐ ܕܐܲܒ̣ܘܼܗܝ:\nܕܲܡܠܸܐ ܣܲܒ̣ܥܵܐ ܘܗܘ ܡܸܬܼܢܵܘܲܠ ܒܲܣܢܝܼܩܘܼܬܼܵܐ܀ ܘܲܪܢ̣ܵܐ ܕܵܘܝܵܐ ܒܥܲܒܼ̈ܕܹܐ ܕܐܲܒ̣ܘܼܗܝ ܐܵܦ ܒܐܲܓ̣ܝܼܪܹ̈ܐ:\nܘܲܒ̣ܦܵܬܼܘܿܪܵܐ ܕܣܵܒܼ̇ܥܝܼܢ ܡܸܢܹܗ ܐܵܦ ܒܲܪ̈ܵܝܹܐ܀ ܬܝܵܒ̣ܘܼܬܼܵܐ ܓܹܝܪ ܡܸܚܕܼܵܐ ܕܩܵܪܒܵܐ ܨܹܝܕܼ ܚܲܛܵܝܵܐ:\nܥ̣ܗܲܕܼ ܠܐܲܠܵܗܵܐ ܘܲܠܪܲܒ݁ܘܼܬܹܗ ܘܲܠܫܲܡܵܫܵܘ̈ܗܝ܀ ܘܲܠܩܲܕܝܼ̈ܫܹ̈ܐ ܟܡܵܐ ܩܲܪܝܼܒ̣ܝܼܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܘܲܠܙܲܕܝܼ̈ܩܹܐ ܟܡܵܐ ܫܲܦܝܼܪܝܼܢ ܦܘܼܪ̈ܥܵܢܲܝܗܘܿܢ܀ ܘܲܟ̣ܡܵܐ ܫܘܼܦܪܵܐ: ܐܝܼܬܼ ܠܲܓ̣ܒܲܝ̈ܵܐ ܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܘܒܲܐܝܢܵܐ ܕܲܪܓ̣ܵܐ ܓܡܝܼܪܹ̈ܐ ܩܵܝ̇ܡܝܼܢ ܟܲܕܼ ܢܲܨܝܼܚܝܼܢ܀","english":"He came against himself, for he sought to come against God. And immediately he knew that he was small and the son of small, and what he was. He saw himself and was ashamed, he in his standing. And he trembled at the sin and turned, coming to the house of his father. He saw that wretched one, that beautiful one whose standing was. How much does he destroy the bodies that are not beautiful. He saw that the beautiful one, his Creator is God, and without blemish. And by his will he fell into sins and became a fool. He came against himself, for when he sinned, he did not come against her. And he knew what she was and grieved over her beauty that had been destroyed. Immediately he came and saw himself, he saw God. And he rejoiced that he was from what: he withdrew when he was sinning. And he remembered the great house of his father and his servants. And his attendants and his beautiful desires. He remembered that great table of his father. That was full of satiety while he was being consumed in difficulty. And the wretched one ran among the servants of his father, even among the hired ones. And at the table of those who are satiated from him, even among outsiders. For repentance, immediately when it approaches the sinner, remembers God and his greatness and his servants. And the saints, how near they are to God. And the righteous, how beautiful are their rewards. And how much beauty: there are chosen ones in the house of God. And in what rank the perfect stand, while they are resplendent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܹܝܕܼ ܢܲܦܫܹܗ","severity":"info","text":"The Syriac phrase ܨܹܝܕܼ ܢܲܦܫܹܗ (ṣēd napšēh) literally 'against himself' is a reflexive construction that Jacob uses to dramatize the prodigal's self-opposition, contrasting with 'against God' (ܨܹܝܕܼ ܐܲܠܵܗܵܐ).","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܗܝ","severity":"info","text":"The return to 'the house of his father' (ܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܗܝ) directly echoes the Lucan parable (Luke 15:20), where the prodigal returns to his father's house. Jacob amplifies this with details of servants and a great table.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܬܼܘܿܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great table' (ܦܵܬܼܘܿܪܵܐ ܪܲܒܵܐ) of the father evokes the Eucharistic or communal banquet in Syriac tradition, symbolizing spiritual abundance contrasted with the prodigal's 'difficulty' (ܣܲܥܝܼܩܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܝܵܒ̣ܘܼܬܼܵܐ","severity":"info","text":"The term ܬܝܵܒ̣ܘܼܬܼܵܐ (tyābūtā) 'repentance' introduces a structural pivot: the sinner's memory of God and the saints, shifting from self-destruction to the ordered ranks of the righteous in the house of God.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܙܲܕܝܼ̈ܩܹܐ ܟܡܵܐ ܫܲܦܝܼܪܝܼܢ ܦܘܼܪ̈ܥܵܢܲܝܗܘܿܢ","severity":"info","text":"The description of the righteous and their 'beautiful rewards' (ܦܘܼܪ̈ܥܵܢܲܝܗܘܿܢ) parallels Jacob's homiletic emphasis on eschatological reward, common in Syriac poetry, contrasting the prodigal's lost beauty.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒ̣ܨܸܒ̣ܝܵܢܹܗ ܢܦܲܠ̣ ܒܲܚܛܝܼܬܼܵܐ","severity":"caution","text":"The phrase 'by his will he fell into sins' (ܘܲܒ̣ܨܸܒ̣ܝܵܢܹܗ ܢܦܲܠ̣ ܒܲܚܛܝܼܬܼܵܐ) may be textually uncertain: the Syriac ܢܦܲܠ̣ (npl) could be a scribal error for ܢܦܲܠ (npl) 'fell' or a variant; the sense is clear but the reading is not fully secure.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he did not come against her' (ܠܵܘ ܨܹܐܕܹܝܗ̇ ܗ̄ܘ̣ܵܐ) is ambiguous: 'her' may refer to sin (ܚܛܝܼܬܼܵܐ) or to the soul (ܢܲܦܫܹܗ), but the context favors sin as the object of the prodigal's misguided action.","The term 'bodies' (ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ) in 'How much does he destroy the bodies that are not beautiful' is ambiguous: it may refer to physical bodies or to persons (as in Syriac usage), but the parallel with 'beautiful one' suggests persons."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܘܲܟ̣ܡܵܐ ܟܹܐܢܹ̈ܐ ܐܝܼܬܼ ܠܐܲܠܵܗܵܐ ܕܩܲܪܝܼܒ̣ܝܼܢ ܠܹܗ:\nܘܗܘ ܫܕܸܐ ܘܪܲܚܝܼܩ ܡ̣ܢ ܐܲܠܵܗܵܐ ܒܥܵܘ̣ܠܵܐ ܕܲܥ̣ܒܲܕܼ܀ ܡܸܚܕܼܵܐ ܕܗܵܦܹ̇ܟ̣ ܐ̄ܢܵܫ ܢܹܐܬܸܐ ܠܵܗ̇ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܒܗܵܠܹܝܢ ܟܠܗܹܝܢ ܗܵܘܹ̇ܐ ܪܹܵܐ ܟܲܕܼ ܡܸܬ݁ܬܲܢܲܚ܀ ܟܲܕܼ ܡܸܬܼܡܲܪܡܲܪ ܡܸܛܠ ܗܵܠܹܝܢ ܫܘܼܦܪܹ̈ܐ ܕܐܵܘܒܸ݁ܕܼ:\nܟܲܕܼ ܟܲܪܝܵܐ ܠܹܗ ܥܲܠ ܚܹܐܪܘܼܬܹܗ ܕܲܟ̣ܡܵܐ ܙܸܠܲܬ܀ ܟܲܕܼ ܩܵܝ̇ܡܵܐ ܥܠܵܘܗܝ ܐܲܝܟ̣ ܬܵܒ̣ܘܿܥܵܐ ܒܸܗܬܲܬܼ ܐܲܦܹ̈ܐ:\nܕܢܲܪܟܸܢ ܪܹܫܹܗ ܐܲܝܟ̣ ܒܲܗܝܼܬܼܵܐ ܒܥܵܘ̣ܠܵܐ ܕܲܥܒܲܕܼ܀ ܒܣܝܼܪ ܚܲܛܵܝܵܐ ܡܸܛܠ ܕܐܵܘܒܸ݁ܕܼ ܗܵܠܹܝܢ ܫܘܼܦܪܹ̈ܐ:\nܕܐܝܼܬܼ ܠܲܟ̣ܝܵܢܵܐ ܘܲܗܘ̤ܵܐ ܣܲܢܝܵܐ .ܣܵܒܹ̇ܠ ܙܵܘ̈ܥܹܐ܀ ܘܚܵܙܹ̇ܐ ܐ̄ܚܪ̈ܵܢܹܐ ܒܲܡܝܲܬ݁ܪܘܼܬܼܵܐ ܘܒܲܓ̣ܡܝܼܪܘܼܬܼܵܐ:\nܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ ܘܲܡܫܲܦܲܠ ܗܘ܀ ܘܟ̣ܠ ܡܲܢ ܕܲܩ̣ܪܸܒ̣ ܨܹܝܕܼ ܐܲܠܵܗܵܐ ܢܨܲܚ̣ ܘܐܸܫܬܲܒܲܚ:\nܘܗܘ ܚܲܛܵܝܵܐ ܒܲܗܝܼܬܼ ܘܲܣܢܸܐ ܘܟ̣ܠ ܓܵܥܲܪ ܒܹܗ܀ ܡܲܪܟܲܢ ܪܹܫܹܗ ܘܠܵܐ ܒܲܫܡܲܝܵܐ ܦܫܝܼܩ ܠܹܗ ܕܲܢܚܘܼܪ:\nܘܲܣܟ̣ܝܼܪ ܦܘܼܡܹܗ ܘܠܵܐ ܕܲܢܨܲܠܸܐ ܐܝܼܬܼ ܒܹܗ ܚܲܝܠܵܐ܀ ܚܵܙܹ̇ܐ ܕܐܲܦܸܩ̣ ܣܘܿܓ̣ܵܐܐ ܕܝܵܘܡܵܘ̈ܗܝ ܒܲܣܪܝܼܩܘܼܬܼܵܐ:\nܘܲܚܛ̣ܵܐ ܣܲܓܝܼ: ܘܚܲܒܸ݁ܠ ܢܲܦ̮ܫܹܗ ܕܫܲܦܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܘܪܲܚܝܼܩ ܕܵܘܝܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ ܡܸܛܠ ܥܵܘ̣ܠܹܗ:\nܘܩܲܪܝܼܒ̣ܝܼܢ ܠܹܗ ܐ̄ܢܵܫܵܐ ܐ̄ܚܪ̈ܵܢܹܐ ܒܦܘܼܪ̈ܫܵܢܲܝܗܘܿܢ܀ ܘܟܲܕܼ ܚܹܐܪܘܼܬܼܵܐ ܫܲܘܝܵܐ ܗ̄ܝܼ ܕܝܼܠܹܗ ܘܲܕܼܙܲܕܝܼ̈ܩܹܐ:\nܢܦܲܠ̣ܒܲܚܛܝܼܬܼܵܐ ܘܡܸܛܠ ܕܲܨܒ̣ܵܐ ܗܘ݀ܵܐ ܚܲܛܵܝܵܐ܀ ܘܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܩ̣ܪܵܝܗܝ ܒܲܣܒܲܪܬܼܵܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܡܸܛܠ ܕܐܵܘܚܲܪ ܘܐܸܬ݀ܵܐ ܒܚܲܪܬܼܵܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀","english":"And how many servants does God have who are near to him! And he himself was cast far from God by the iniquity he committed. Immediately, when he turned, the man came to repentance. In all these things, he is ashamed while being rebuked, while being embittered because of these beauties he lost. While he mourns over his freedom, how base it is! While he stands over him like a pursuer, his face ashamed, that he might bow his head like one shamed by the iniquity he committed. The sinner is sorry because he lost these beauties that he had, and he became a fool, a simpleton; he endures tremors. And he sees others in excellence and perfection, and in weeping and humility. And every time he approaches God, he rejoices and is praised, but the sinner is ashamed and foolish, and everyone rebukes him. He bows his head, and it is not easy for him to look up to heaven. And he shuts his mouth, and he has no strength to pray. He sees that he has spent the multitude of his days in vanity and has sinned greatly, and has ruined his soul, which was beautiful. And he is far, sorrowful, from God because of his iniquity, and he is near to other men in their divisions. And when freedom is common, which is his and that of the righteous, he chose sin, because the sinner desired it. And the younger son called him in the Gospel the Son of God, because he delayed and came at the end to God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܦܪܹ̈ܐ","severity":"info","text":"The plural ܫܘܼܦܪܹ̈ܐ (šupre) means 'beauties' or 'excellences,' here referring to the spiritual gifts or virtues the prodigal has lost. Jacob uses the term to contrast the sinner's former state with his current degradation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Son of God' (ܒܲܪ ܐܲܠܵܗܵܐ) echoes the Gospel parable (Luke 15:11–12), where the younger son is called. Jacob identifies the prodigal as a type of Christ, a common typological move in Syriac exegesis.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The term ܚܹܐܪܘܼܬܼܵܐ (ḥērūṯā) means 'freedom' and here denotes free will. Jacob contrasts the sinner's misuse of freedom with the righteous who use it well, reflecting a key theme in Syriac ascetical theology.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained antithesis between the sinner's shame and the righteous man's approach to God, culminating in the identification of the prodigal with the Son of God. The repetition of 'he sees' (ܚܵܙܹ̇ܐ) structures the moral contrast.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jacob's typological reading of the prodigal as a figure of Christ was influential in later Syriac and Byzantine exegesis, though it departs from the more common allegorical interpretation of the parable as representing the sinner's return to God.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is ambiguous: 'the younger son called him in the Gospel the Son of God' could mean the prodigal is called Son of God, or that the Gospel calls the younger son Son of God. The reading taken follows the typological sense."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܐ̄ܬ݀ܵܐ ܢܲܦ̮ܫܹܗ ܘܫܲܪܝܼ ܕܢܹܐܡܲܪ ܟܲܕܼ ܡܸܬ݁ܬܲܢܲܚ:\nܡܸܠܹ̈ܐ ܕܗܵܦ̈ܟܵܢ ܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܕܐܲܒ̣ܵܗܘܼܬܼܵܐ܀ ܟܡܵܐ ܐܲܓ̣ܝܼܪܹ̈ܐ ܐܝܼܬܼ ܠܲܡ ܒܹܝܬܼ ܐܵܒ̣ܝܼ ܕܣܵܒ̣݁ܥܝܼܢ ܠܲܚܡܵܐ:\nܘܐܸܢܵܐ ܠܟܲܦܢܵܐ ܗܵܐ ܐܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܒܹܝܬܼ ܢܘܼܟ̣ܪ̈ܵܝܹܐ܀ ܡܵܐ ܕܠܵܐ (ܢܦܲܠ̣ ܠܹܗ ܐ̄ܢܵܫ: ܒܲܚܛܵܗܵܐ ܒܪܵܐ ܗ̄ܘ̣ ܕܐܲܠܵܗܵܐ:\nܘܲܦܐܸܐ ܘܲܪܚܝܼܡ ܘܐܝܼܬܼ ܠܹܗ ܟܝܵܢܵܐ ܕܲܡܠܸܐ ܫܘܼܦܪܹ̈ܐ܀ ܘܠܵܗ̇ ܠܲܒ̣ܪܝܼܬܹܗ ܚ̣ܙܵܐ ܐܲܠܵܗܵܐ ܕܛܵܒ̣ ܫܲܦܝܼܪܵܐ:\nܘܐܲܝܟ̣ ܝܵܠܘܿܕܼܵܐ ܫܲܦܝܼܪ ܝܲܠܕܵܐ ܟܡܵܐ ܕܠܵܐ ܚܵܛܹ̇ܐ܀ ܘܫܲܦܝܼܪ ܟ̱ܠܹܗ ܟܝܵܢܵܐ ܘܲܡܠܸܐ ܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܡܸܛܠ ܫܘܼܦܪܹܗ ܫܵܘܹ̇ܐ ܕܢܸܗܘܸܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ܀ ܘܡܵܐ ܕܲܢܦܲܠ̣ ܠܹܗ ܒܪܸܚܡܲܬܼ ܥܵܠܡܵܐ ܘܫܲܪܝܼ ܢܸܚܛܸܐ:\nܐܸܒܲܕܼ ܡܸܢܹܗ ܫܘܼܦܪܵܐ ܪܵܡܵܐ ܘܲܟ̣ܝܵܢܵܝܵܐ܀ ܘܡ̣ܢ ܪܵܡܘܼܬܼܵܐ: ܗܵܝ̇ ܕܲܒ̣̈ܢܲܝܵܐ ܡܸܬ݁ܬܲܚܬܸܐ ܠܹܗ:\nܗܵܘ̇ ܓܹܝܪ ܫܘܼܦܪܵܐ ܕܐܝܼܬܼ ܠܲܟ̣ܝܵܢܵܐ ܐܸܬܼܚܲܒܲܠ ܠܹܗ܀ ܘܡܸܚܕܼܵܐ ܡܫܲܪܸܐ ܐ̄ܢܵܫ ܕܲܒ̣ܥܲܡ̈ܠܸܐ ܕܙܲܕܼܝܼܩܘܼܬܼܵܐ:\nܢܲܚܠܸܡ ܫܘܼܚ̈ܢܹܐ ܐܲܝܠܹܝܢ: ܕܲܢܒܲܥ̣ܘ ܡ̣ܢ ܚܹܐܪܘܼܬܼܵܐ܀ ܘܐܲܝܟ̣ ܐܲܓ̣ܝܼܪܵܐ ܕܦܵܠܲܚ̇ ܢܸܡܠܸܐ ܟܲܪܣܹܗ ܠܲܚܡܵܐ:\nܣܢܝܼܩ ܢܸܬܼܟܲܫܲܪ ܥܲܠ ܦܘܼܠܚܵܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܘܩܲܠܝܼܠ ܡ̣ܢ (ܠܗܲܠ ܘܩܲܠܝܼܠ ܡ̣ܢ ܠܟ̣ܵܐ:\nܘܬܼܘܼܒ̣ ܡ̣ܢ ܬܲܡܵܢ: ܒܲܬܼܘܵܬܼ ܢܲܦ̮ܫܵܐ ܒܕܸܡ̈ܥܹܐ ܕܚܲܫܵܐ ܘܲܕܼܒ̣ܵܥܘܼܬܼܵܐ܀ ܫܠܝܼ̈ܚܹܐ ܘܡܲܠܒܸ݁ܫ ܟܲܦܢܹ̈ܐ ܡܣܲܒܲܥ ܝܲܬܼܡܹ̈ܐ ܣܵܥܲܪ:\nܕܲܠܡܵܐ ܡܸܫܟܲܚ ܪ̈ܲܚܡܹܐ ܕܢܸܦܢܸܐ ܠܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܘܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܒܗܵܢܹܐ ܕܲܪܓ̣ܵܐ ܒܥ̣ܵܐ ܗ̄ܘ̣ܵܐ ܕܲܢܩܘܼܡ:\nܠܵܘ ܠܐܝܼܩܵܪܵܐ ܗܵܘ̇ ܕܲܒ̣ܢܲܝ̈ܵܐ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ܀","english":"He examines himself and begins to speak, while being ashamed:\n\nWords that turn back love and the mercy of fatherhood. How many hired servants are there in my father's house who are satisfied with bread? And I, behold, am perishing from hunger in the house of strangers. He who did not fall into sin is a son of God by nature. And he is beautiful and beloved, and he has a nature full of beauties. And God saw his creation, that it was very beautiful. And like a begetter who begets a beautiful child without sin. And the whole nature is beautiful and full of righteousness. And because of his beauty, he is worthy to be a son of God. But when he fell into the love of the world and began to sin, the high and natural beauty perished from him. And from the height, which is fitting for sons, he was brought low. For that beauty which nature had was destroyed for him. And immediately he begins the work of the labors of righteousness. He heals the wounds of those who were wounded by freedom. And like a hired laborer who works to fill his belly with bread, he goes and binds himself to the work of righteousness. And a little from here and a little from there, and again from there, he beats himself with tears of pain and weeping. He sends forth and clothes the hungry, feeds the orphans, and does good, so that he might find mercy to enter the house of God. And the younger son, in this rank, sought to stand, not for the honor which is fitting for sons, for which he had yearned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܢܵܐ (kyānā)","severity":"info","text":"The Syriac term kyānā, here rendered 'nature', carries the sense of inherent, God-given essence. Jacob contrasts this natural beauty with the fallen state, a key theme in his soteriology.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 15:11–24","severity":"info","text":"The parable of the prodigal son is the narrative basis. Jacob expands the scriptural account, particularly the son's self-reflection and the father's mercy, into a moral and theological meditation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hired servants (ܐܲܓ̣ܝܼܪܹ̈ܐ)","severity":"info","text":"The mention of hired servants (agīrē) reflects the socio-economic context of late antique Syria, where day laborers were common. Jacob uses this to contrast the son's former status with his current degradation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"This passage moves from the son's self-examination to his active repentance, marked by a shift from passive shame to deliberate acts of charity. This structural pivot underscores Jacob's emphasis on praxis.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jacob of Serugh's homily","severity":"info","text":"Jacob's homily on the prodigal son was widely circulated in Syriac liturgical tradition. Its focus on inner repentance and divine mercy influenced later Syriac and Byzantine exegesis.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܸܠܹ̈ܐ ܕܗܵܦ̈ܟܵܢ ܚܘܼܒܵܐ (words that turn back love) is ambiguous: it may refer to the son's own words or to the narrator's commentary. The reading taken treats it as the son's self-reproach."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܒܪܵܐ ܠܵܐ ܚܵܛܹ̇ܐ ܕܙܲܪܥܹܗ ܒܹܗ ܗ̄ܘ̣ ܘܠܵܐ ܡܸܫܬܲܥܒܲܕܼ:\nܢܸܥܒܸ݁ܕܼ ܥܵܘ̣ܠܵܐ ܡܸܛܠ ܕܲܕܼܟܸܐ ܗ̄ܘ̣ ܐܲܝܟ̣ ܝܵܠܘܿܕܹܗ܀ ܡܵܐ ܕܹܝܢ ܕܲܚܛ̣ܵܐ ܢܚܸܬܼ ܠܹܗ ܠܕܲܪܓ̣ܵܐ ܗܵܘ̇ ܕܐܲܓ̣ܝܼܪܹ̈ܐ:\nܕܢܸܪܗܲܛ ܒܵܬܲܪ ܙܲܕܝܼܩܘܼܬܼܵܐ ܘܢܲܚܸܐ ܢܲܦ̮ܫܹܗ܀ ܘܲܒ̣ܦܘܼܠܚܵܢܵܐ ܘܲܒܼ̈ܒ̣ܵܥܘܵܬܼܵܐ ܘܲܒ̣ܙܸܕܼ̈ܩܵܬܼܵܐ:\nܠܓ̣ܵܘ ܡ̣ܢ ܬܲܪܥܹܗ ܕܒܲܝܬܵܐ ܢܸܥܘܿܠ ܕܠܵܐ ܢܹܐܒܲܕܼ ܠܹܗ܀ ܘܥܲܠ ܕܲܒ̣ܪܵܐ ܗ̄ܘ̣ܵܐ ܘܚܲܒܸ݁ܠ̣ ܫܘܼܦܪܵܐ ܗܵܘ̇ ܕܲܒܼ̈ܢܲܝܵܐ:\nܗܘ݀ܵܐ ܐܲܓ̣ܝܼܪܵܐ (ܘܠܵܐܹ̇ܐ ܕܡܸܢܹܗ: ܕܒܲܝܬܵܐ ܢܸܚܸܐ܀ ܥܕܲܡܵܐ ܕܲܩ̣ܪܸܒ̣ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܡ̣ܢ ܢܘܼܟ̣ܪ̈ܵܝܹܐ ܗ̄ܘ̣:\nܐܲܝܢܵܐ ܕܚܵܛܹ̇ܐ ܘܠܲܝܬ݁ ܒܪܲܗܛܵܐ ܕܐܘܼܪܚܹܗ܀ ܠܚܲܕܼ ܡ̣ܢ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܡܫܲܥܒܲܕܼ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ:\nܘܬܲܡܵܢ ܦܵܠܲܚ ܠܲܣܪܝܼܩܘܼܬܼܵܐ ܒܹܝܬܼ ܢܘܼܟ̣ܪ̈ܵܝܹܐ܀ ܘܡܸܚܕܼܵܐ ܕܒ̣ܵܥܹ̇ܐ ܕܢܸܦܢܸܐ ܘܢܹܐܬܸܐ ܠܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܠܵܐ ܠܵܒܼ̇ܟ݁ܝܼܢ ܠܹܗ ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ ܢܩܵܘܸܐ ܬܲܡܵܢ܀ ܘܐܸܢ ܐܲܠܵܗܵܐ ܠܵܐ ܟܠ̣ܵܝܗܝ ܢܹܐܙܲܠ ܕܲܒ̣ܥ̣ܵܐ ܢܹܐܙܲܠ:\nܒܝܼܫܵܐ ܐܲܝܟܲܢ ܡܸܫܟܲܚ ܕܢܸܟ̣ܠܹܘܗܝ ܕܲܒ̣ܥ̣ܵܐ ܢܹܐܬܸܐ܀ ܒܥ̣ܵܐ ܚܲܛܵܝܵܐܠ ܕܢܸܚܛܸܐ ܘܲܚܛ̣ܵܐ ܟܡܵܐ ܕܲܫܦܲܪ ܠܹܗ:\nܘܲܒ̣ܥ̣ܵܐ ܢܸܦܢܸܐ ܘܠܵܐ ܐܝܼܬܼ ܡܸܕܸܡ ܕܲܡܨܸܐ ܢܸܟ̣ܠܹܝܘܗܝ܀ ܢܦܲܠ̣ ܐܲܝܟ̣ ܕܲܨܒ̣ܵܐ ܘܩܵܡ̣ ܐܲܝܟ̣ ܕܲܨܒ̣ܵܐ ܘܫܲܠܝܼܛ ܗ̄ܘ̣ ܠܹܗ:\nܚܹܐܪܘܼܬܼܵܐ ܓܹܝܪ ܠܵܐ ܡܸܬܼܥܲܨܝܵܐ ܕܡܵܢܵܐ ܬܸܥܒܸ݁ܕܼ܀ ܨܒ̣ܵܐ ܒܪܵܐ ܙܥܘܿܪܵܐ ܕܢܸܗܦܘܿܟ̣ ܢܹܐܬܸܐ ܘܢܸܚܙܸܐ ܠܐܲܒ̣ܘܼܗܝ:\nܘܠܵܐ ܩܵܡ̣ ܩܘܼܕܼܡܵܘܗܝ ܟ̱ܠܹܗ ܦܘܼܚܪܵܐ ܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ܀ ܘܠܵܐ ܣܵܛܵܢܵܐ ܕܲܦܠܲܚ̣ ܥܲܡܹܗ ܟܠ̣ܵܝܗܝ ܡ̣ܢ ܐܘܼܪܚܹܗ:\nܐܵܦܠܵܐ ܫܹܕܹ̈ܐ ܐܸܫܟܲܚ̣ܘ ܒܲܛܸܠ̣ܘ ܫܲܦܝܼܪ̈ܵܬܹܗ܀","english":"a son who does not sin, for his seed is in him, and he is not subjugated. He does not do evil because he is pure, like his begetter. But when he sins, he descends to that rank of hired servants, who run after righteousness and save themselves. And through service, petitions, and alms, he enters within the door of the house, so that he is not lost. And concerning the son, he was and destroyed that beauty of the house. This hired servant (and weary from his toil) lives in the house until he approaches repentance from the hired servants. He is one who sins, and there is no running in his path. To one of the masters of the place, he is subjugated by the demons, and there he labors in vain among the hired servants. And as soon as he desires to be saved and come to the house of God, the masters of the place do not allow him, but he remains there. And if God does not stop all of them, the desire will go; the evil one, as he can, will stop the desire from coming. The desire of the sinner is to sin, and he sins as he pleases, and the desire to be saved, and there is nothing that can stop him. He falls as he wills and rises as he wills, and he is sovereign over himself, for freedom is not constrained as to what it will do. The little son desires to turn and come and see his father, and before him stood the whole market of demons. And the error that he served with him did not stop all of them from his path, nor could the demons nullify his beauties.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪܵܐ ܠܵܐ ܚܵܛܹ̇ܐ","severity":"info","text":"The phrase 'a son who does not sin' contrasts with the prodigal son, introducing a typology of the sinless son (Christ or the ideal) versus the fallen son.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܲܪܓ̣ܵܐ ܕܐܲܓ̣ܝܼܪܹ̈ܐ","severity":"info","text":"The 'rank of hired servants' reflects the Syriac monastic and social hierarchy, where hired laborers (agire) are contrasted with freeborn sons, a common trope in Jacob's homilies.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܠܵܗܵܐ","severity":"info","text":"The 'house of God' echoes the temple or church as a place of salvation, possibly alluding to the parable's return to the father's house (Luke 15).","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܹܕܹ̈ܐ","severity":"info","text":"The 'demons' (šede) in the market scene parallel Jacob's frequent depiction of demonic forces obstructing repentance, a motif also found in his other mimre.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܵܐ ܩܵܡ̣ ܩܘܼܕܼܡܵܘܗܝ ܟ̱ܠܹܗ ܦܘܼܚܪܵܐ ܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ","severity":"info","text":"This line marks a rhetorical climax: the son's desire to return is opposed by the entire 'market of demons,' intensifying the drama of free will versus demonic interference.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܣܵܛܵܢܵܐ ܕܲܦܠܲܚ̣ ܥܲܡܹܗ","severity":"caution","text":"The phrase 'the error that he served with him' is ambiguous: it may refer to the demonic error personified or the son's own sinful error; the Syriac allows both readings.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the error' (ܣܵܛܵܢܵܐ) is ambiguous: it could be a personified demonic force or an abstract error that the son served alongside demons.","The phrase 'masters of the place' (ܡܵܪ̈ܵܘܗܝ ܕܐܲܬܼܪܵܐ) may refer to demonic overlords or human authorities in the foreign land, leaving the allegory open."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܐܵܦܠܵܐ ܪܸܚܡܲܬܼ ܥܵܠܡܵܐ ܦܟܲܪܬܹܗ ܐܲܝܟ̣ ܕܲܡܥܵܕܼܵܐ:\nܕܡܸܚܕܼܵܐ ܕܲܨܒ̣ܵܐ ܕܢܹܐܬܸܐ ܐܸܬ݀ܵܐ ܘܐ̄ܢܵܫ ܠܵܐ ܬܲܟ̣ܣܹܗ܀ ܐܘܿ ܚܲܛܵܝܵܐ ܡܸܚܕܼܵܐ ܕܨܵܒܹ̇ܝܬ݁ ܕܬܹܐܬܸܐ ܐܵܬܹ̇ܝܬ݁:\nܘܠܵܐ ܐܝܼܬܼ ܚܲܝܠܵܐ ܕܡܸܫܟܲܚ ܢܸܟ̣ܠܹܝܟ̣ ܡ̣ܢ ܝܘܼܬܼܪܵܢܵܐ܀ ܨܒ̣ܝܼ (ܘܐܲܪܦܵܐ ܠܵܗ̇: ܠܗܵܝ̇̄ ܡܲܪܥܝܼܬܼܵܐ ܕܒܲܗܝܼܬܼ ܐܲܓ̣ܪܵܗ̇:\nܚܙܝܼܪܹ̈ܐ ܠܙܝܼ̈ܙܹܐ ܚܲܫܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܟ̣ܠܵܗ̇ ܛܘܼܥܝܲܝ܀ ܬܵܐ ܨܹܝܕܼ ܢܲܦ̮ܫܵܟ̣ ܐܲܝܟ̣ ܕܐܸܬ݀ܵܐ ܗܵܘ̇ ܝܵܪܬܵܐ ܣܲܟ̣ܠܵܐ:\nܕܡܸܚܕܼܵܐ ܕܐܸܬ݀ܵܐ ܗܘ݀ܐ ܚܲܟ݁ܝܼܡܵܐ ܘܩܲܕܝܼ: ܠܐܲܒ̣ܘܼܗܝ܀ ܚܙܝܼ ܠܵܐ ܬܸܛܥܸܐ ܠܒܲܝܬܵܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܕܗܵܐ ܪܲܚܝܼܩ ܐܲܢ̄ܬ݁ ܘܲܫܕܹܝܬ݁ ܡܸܢܹܗ ܐܲܝܟ̣ ܢܘܼܟ̣ܪܵܝܵܐ܀ ܘܗܵܐ ܒܵܣ̇ܡܝܼܢ ܒܹܗ ܟܹܐܢܹ̈ܐ ܒܪܲܗܛܵܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ:\nܘܡܸܫܬܲܒ݁ܚܝܼܢ ܒܹܗ ܓܡܝܼܪܹ̈ܐ ܒܫܘܼܦܪܵܐ ܕܐܸܣܟܹܡܲܝ̈ܗܘܿܢ܀ ܘܲܡܠܸܐ ܣܡܵܟܹܗ ܟܠ ܙܲܕܝܼ̈ܩܹܐ ܒܐܝܼܩܵܪ̈ܲܝܗܘܿܢ:\nܘܐܲܢ̄ܬ݁ ܪܲܚܝܼܩ ܐܲܢ̄ܬ݁ ܡܫܲܦܲܠ ܘܲܣܚܝܼܦ ܒܹܝܬܼ ܢܘܼܟ̣ܪ̈ܵܝܹܐ܀ ܬܵܐ ܚܲܛܵܝܵܐ ܬܵܐ ܚܙܝܼ ܠܐܲܒ̣ܘܼܟ̣ ܕܲܡܣܲܟܸ݁ܐ ܠܵܟ̣:\nܣܲܓܝܼ ܐܵܘܚܲܪܬ݁ ܥܲܕܼܠܵܐ ܐܵܚ̇ܕܝܼܢ ܬܲܪܥܵܐ ܬܵܐ ܥܘܿܠ܀ ܒܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܬܵܩ̇ܢܵܐ ܢܲܦ̮ܫܵܐ ܡܵܐ ܕܐܸܣܬܲܪܚܲܬ݀:\nܘܡܸܢܹܗ̇ ܩܵܢ̇ܝܵܐ ܟ̱ܠܹܗ ܫܘܼܦܪܵܐ ܕܐܸܬܼܚܲܒܲܠ ܗ̄ܘ̣ܵܐ܀ ܗܵܘ̇ ܪܸܥܝܵܢܹܗ ܕܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܩܢܝܼ ܬܲܝܵܒ̣ܵܐ:\nܕܲܠܝܘܼܠܦܵܢܵܟ̣ ܕܝܼܠܵܟ̣ ܐܲܡ̣ܪܹܗ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܬܵܐ ܨܹܝܕܼ ܢܲܦ̮ܫܵܟ̣ ܘܲܒ̣ܥܝܼ ܪ̈ܲܚܡܹܐ ܐܲܝܟ̣ ܕܲܒ̣ܥ̣ܵܐ ܗܵܘ̇:\nܕܲܡܩܲܒܸ݁ܠ ܗ̄ܘ̣ ܐܲܒ̣ܵܐ ܕܢܸܩܒ݁ܘܿܫ ܠܲܕܼܒ̣ܵܥܹ̇ܐ ܠܹܗ܀ ܗܵܘ̇: ܪܸܥܝܵܢܹܗ ܕܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܣܲܒ̣ ܚܲܛܵܝܵܐ:\nܘܗܘ݀ ܡܲܥܸܠ ܠܵܟ̣ ܕܬܸܗܘܸܐ ܝܵܪܬܵܐ ܒܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܟ̣:܀","english":"Nor does the love of the world turn him back, as is its custom. For from the moment he desired that the sign come, he came and did not delay. O sinner, from the moment you desired that the sign come, you came. And there is no power that can hinder you from the abundance. He desired, and he let go of that shepherding whose reward is shame. Pigs for husks, evil cares, all of their straying. Come, look to yourself, like that foolish heir who came. For from the moment he came, he was wise and honorable to his father. See, do not stray from the great house of the house of God, for behold, you are far off and have cast yourself away from it like a stranger. And behold, the chaste delight in it in the running of their conduct, and the perfect boast in it in the beauty of their order. And all the righteous fill their honor in its support. And you are far off, abased and trampled among strangers. Come, sinner, come, see your father who awaits you. Great is the delay, until the door is shut; come now. Through repentance the soul is restored, what was ruined, and from it all the beauty that was lost stands. That thought of the younger son, the repentant one, which the Son of God spoke for your instruction. Come, look to yourself, and seek mercy like that one who sought it, whom the father received when he fell at his feet. That thought of the younger son, take, O sinner, and it will bring you in so that you may be an heir in the house of your father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܚܡܲܬܼ ܥܵܠܡܵܐ","severity":"info","text":"The phrase 'love of the world' (rḥmʿt ʿlmʾ) denotes worldly attachment or desire, a key concept in Jacob's ascetical theology contrasting with divine love.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Son of God' (bar ʾalāhā) directly echoes the Gospel parable of the Prodigal Son (Luke 15:11–32), identifying the younger son's thought as Christ's teaching.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܝܼܪܹ̈ܐ ܠܙܝܼ̈ܙܹܐ","severity":"info","text":"The image of 'pigs for husks' (ḥzyry lzyzy) evokes the prodigal son's degradation, a common trope in Syriac moral exhortation for sinful indulgence.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ܨܹܝܕܼ ܢܲܦ̮ܫܵܟ̣","severity":"info","text":"The repeated imperative 'Come, look to yourself' (tā ṣyd npšk) structures the passage as a direct address to the sinner, mirroring homiletic exhortation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܬܼܝܵܒ̣ܘܼܬܼܵܐ","severity":"info","text":"The term 'repentance' (batyābūtā) is central to Jacob's soteriology, here linked to restoration of the soul's beauty, reflecting Syriac monastic tradition.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܲܪܦܵܐ ܠܵܗ̇","severity":"caution","text":"The phrase 'he let go' (w-arpā lāh) is ambiguous: it may mean the sinner abandoned the shepherding, or that God released it; the context favors the former.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he let go' (w-arpā lāh) is unclear: likely the sinner, but could be God.","The phrase 'from the abundance' (mn ywtrnʾ) is vague, possibly referring to worldly excess or divine grace."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܬܵܐ ܨܹܝܕܼ ܢܲܦ̮ܫܵܟ̣ ܐܲܝܟ̣ ܕܐܸܬ݀ܵܐ ܗܵܘ̇ ܡ̣ܢ ܬܘܼܩ̈ܠܵܬܼܵܐ:\nܘܲܒ̣ܪܸܥܝܵܢܵܐ ܡܸܬ݁ܬܵܘܝܵܢܵܐ ܒܥܝܼ ܫܘܼܒ̣ܩܵܢܵܐ܀ ܟܲܦܢܵܐ ܥ̣ܪܲܨ ܠܹܗ ܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܕܠܲܝܬ݁ ܐܸܢܹܝܢ ܠܵܟ̣:\nܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܵܟ̣ ܬܸܣܒܲܥ ܡܸܢܗܹܝܢ ܡܘܿܢ ܩܵܐܹ̇ܡ ܐܲܢ̄ܬ݁܀ ܬܵܐ ܠܦܵܬܼܘܿܪܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ ܕܲܡܠܸܐ ܣܲܒ̣ܥܵܐ:\nܘܲܡܠܝܼ ܟܲܪܣܵܟ̣ ܡ̣ܢ ܒܘܼܣܵܡܵܘ̈ܗܝ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ ܪܢܝܼ ܚܲܛܵܝܵܐ ܕܟ̣ܠ ܡܲܢ ܕܲܩ̣ܪܸܒ̣ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܣܒܲܥ̣ ܡ̣ܢ ܛܘܼܒ̣ܵܘ̈ܗܝ ܘܗܵܐ ܡܸܬܲܦܲܛܲܡ ܡ̣ܢ ܓܹܐ̈ܘܵܬܹܗ܀ ܘܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܣܲܪܩܹܗ ܟܲܦܢܵܐ ܘܚܲܣܝܼܪܘܼܬܼܵܐ:\nܘܟܸܢ ܗ̄ܘ̣ ܦܢ̣ܵܐ ܗ̄ܘ̣ܵܐ ܕܢܸܗܦܘܿܟ̣ ܢܹܐܬܸܐ ܠܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܗܝ܀ ܐܸܬ݁ܕܲܟ̣ܪܵܗ̇ ܗ̄ܘ̣ܵܐ ܗܵܝ ܓܲܐܝܘܼܬܼܵܐ ܕܐܸܬܼܪܲܒ݁ܝܼ ܒܵܗ̇:\nܘܥܵܩܲܬ݀ ܢܲܦ̮ܫܹܗ ܘܫܲܪܝܼ ܒܒܸܟ̣ܝܵܐ ܕܲܢܡܲܠܸܠ ܗ̄ܘ̣ܵܐ܀ ܟܡܵܐ ܐܲܓ̣ܝܼܪܹ̈ܐ ܣܵܒ̣݁ܥܝܼܢ ܠܲܚܡܵܐ ܒܹܝܬܼ ܐܲܒ̣ܵܐ ܕܝܼܠܝ:\nܘܐܸܢܵܐ ܠܟܲܦܢܵܐ ܗܵܐ ܐܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܘܡܵܢܵܐ ܐܸܥܒܸ݁ܕܼ܀ ܐܸܗܦܘܿܟ̣ ܨܹܝܕܼ ܐܵܒ̣ܝ ܘܐܸܒ̣ܟܸ݁ܐ ܘܐܲܝܠܸܠ ܘܐܸܒ̣ܥܸܐ ܡܸܢܹܗ:\nܘܐܹܡܲܠܸܠ ܠܹܗ ܚܛܹ̇ܝܬܼ ܒܲܫܡܲܝܵܐ ܘܲܩܕܼܵܡܲܝܟ̣ ܐܵܒ̣ܝ܀ ܘܠܵܐ ܫܵܘܹ̇ܐ ܐ̄ܢܵܐ ܕܲܒ̣ܪܵܟ̣ ܐܸܘܸܐ ܡܸܟܵܐ ܘܲܠܗܲܠ:\nܡܸܛܠ ܕܲܚܛܝܼܬܼܝ ܣܲܓܝܼ ܪܲܒܵܐ ܡ̣ܢ ܫܘܼܒ̣ܩܵܢܵܐ܀ ܒܪܵܐ ܠܵܐ ܐܝܼܬܲܝ ܕܣܘܼܪܚܵܢܵܐ ܕܝܼܠܝ ܠܵܘ ܕܲܒܼ̈ܢܲܝܵܐ ܗ̄ܘ̣:\nܐܸܗܘܸܐ ܐ̄ܓ̣ܝܼܪܵܐ ܘܠܝܼ ܛܲܝܒ݁ܘܼܬܼܵܐ ܗ̄ܝܼ ܕܐܸܚܸܐ ܥܲܡܵܟ̣܀ ܥܲܡ ܐܲܓ̣ܝܼܪ̈ܲܝܟ ܐܸܢ ܣܵܒܲܥ ܐ̄ܢܵܐ ܠܲܚܡܵܐ ܡܸܟܹܝܠ:\nܠܝܼ ܓܹܐ̈ܘܵܬܼܵܐ ܗ̄ܘ̣ ܠܲܚܡܹܗ ܕܒܲܝܬܵܟ̣ ܕܲܡܠܸܐ ܣܲܒ̣ܥܵܐ܀","english":"Come, hunt for yourself as that one came from the burdens. And with a willing spirit, he sought forgiveness. Hunger pressed him, the rungs that have no end for you. And it does not give you satiety from them, for now you stand. Come to the table of the house of God, which is full of satiety. And fill your belly from its spiritual delights. The sinner saw that whenever he approached to hunt for God, he was sated from his blessings, and behold, he is nourished from his gifts. And the younger son, hunger and need stripped him. And he was the one who turned to come to his father’s house. He remembered that nobility in which he was raised. And he rebuked himself and began in weeping that he might speak. How many hired laborers eat bread in the house of my father? And I, behold, am perishing from hunger. What shall I do? I will turn to hunt for my father, and I will weep and wail and beg from him. And I will say to him, I sinned against heaven and before you, my father. And I am not worthy that your son should be from here to there. Because my sin is much greater than forgiveness. O son, there is no one whose fault is mine; it is not of the beasts. I will be a hired laborer, and grace is what I have to live with you. With your hired laborers, if I am sated with bread from now on, it is the gifts, the bread of your house that is full of satiety.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܹܝܕܼ","severity":"info","text":"The verb ܨܹܝܕܼ (ṣēḏ) means 'to hunt' or 'to seek out'. Jacob uses it here for the sinner's pursuit of God, contrasting with the earlier 'hunting' for worldly pleasures.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܐ ܙܥܘܿܪܵܐ","severity":"info","text":"The 'younger son' (ܒܪܵܐ ܙܥܘܿܪܵܐ) directly references the parable of the Prodigal Son (Luke 15:11-32). Jacob's retelling expands the son's interior monologue.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܓ̣ܝܼܪܹ̈ܐ","severity":"info","text":"The 'hired laborers' (ܐܲܓ̣ܝܼܪܹ̈ܐ) reflect the social reality of day-laborers in late antique Syria, often employed in wealthy households. The son's willingness to become one underscores his humility.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ܨܹܝܕܼ","severity":"info","text":"The repeated imperative 'Come, hunt' (ܬܵܐ ܨܹܝܕܼ) frames the passage as a direct address to the sinner, shifting from third-person narration to second-person exhortation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܦܢܵܐ","severity":"info","text":"Hunger (ܟܲܦܢܵܐ) appears as both physical and spiritual lack, mirroring the earlier 'hunger' of the prodigal son in the parable. Jacob contrasts earthly hunger with the 'satiety' of the divine table.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒ̣ܪܸܥܝܵܢܵܐ ܡܸܬ݁ܬܵܘܝܵܢܵܐ","severity":"caution","text":"The phrase ܘܲܒ̣ܪܸܥܝܵܢܵܐ ܡܸܬ݁ܬܵܘܝܵܢܵܐ ('with a willing spirit') is textually uncertain; the second word may be a scribal corruption or a rare form. The translation 'willing spirit' is conjectural.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܒ̣ܪܸܥܝܵܢܵܐ ܡܸܬ݁ܬܵܘܝܵܢܵܐ is ambiguous; it may be a compound expression or a textual corruption.","The identity of 'that one' (ܗܵܘ̇) in the first line is unclear—possibly the prodigal son or a generic sinner."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܗ̣ܦܲܟ̣ ܗ̄ܘ̣ܵܐ ܕܢܹܐܬܸܐ ܒܪܵܐ ܬܲܝܵܒ̣ܵܐ ܘܢܸܚܙܸܐ ܠܐܲܒ̣ܘܼܗܝ:\nܘܟܲܕܼ ܗܘ݀ ܪܲܚܝܼܩ ܩܲܕܡ̣ܘܼܗܝ ܪ̈ܲܚܡܹܐ ܕܐܲܒ̣ܵܗܗܘܼܬܼܵܐ܀ ܕܢܹܐܬܸܐ ܒܥ̣ܵܐ ܗ̄ܘ̣ܵܐ ܘܡܸܛܠ ܕܲܒ̣ܥܵܐ ܪܬܲܚ̣ ܠܹܗ ܐܲܒ̣ܘܼܗܝ:\nܘܲܢܦܲܩ̣ ܩܲܒ݁ܠܹܗ ܟܲܕܼ ܪܲܚܝܼܩ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܒܹܝܬܼ: ܐܲܒ̣ܵܐ܀ ܙܵܥ̣ ܗ̄ܘ̣ܵܐ ܐܲܒ̣ܘܼܗܝ ܡܸܛܠ ܕܲܚ̣ܙܵܐ ܠܡܝܼܬܼܵܐ ܕܲܚ̣ܝܵܐ:\nܘܲܚܕܝܼ ܒܚܲܝܵܐ ܕܲܗܦܲܟ̣ ܢܹܐܬܸܐ ܡ̣ܢ ܐܲܒ̣ܕܵܢܵܐ܀ ܐܲܝܟ̣ ܡ̣ܢ ܟܸܢܦܵܗ̇ ܕܲܫܝܘܿܠ ܩܲܒ݁ܠܹܗ ܠܗܵܘ̇ ܐܲܒ݁ܝܼܕܼܵܐ:\nܘܲܒ̣ܢܘܼܚܵܡܹܗ ܕܡܝܼܬܼܵܐ ܚܕܼܝܼ ܗ̄ܘ̣ܵܐ ܕܩܵܡ̣ ܡ̣ܢ ܩܲܒ̣ܪܵܐ܀ ܘܟܲܕܼ ܚܵܕܹܐ: ܗ̄ܘ̣ܵܐ ܢܦܲܠ̣ ܥܲܠ ܨܵܘܪܹܗ ܘܥܲܦܩܹܗ ܠܲܒ̣ܪܵܐ:\nܘܐܲܝܟ̣ ܡܵܐ ܕܐܲܝܬܝܼ ܥܘܼܬܼܪܵܐ ܠܒܲܝܬܹܗ ܡܢܲܫܸܩ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܠܵܐ ܪܫ̣ܵܝܗܝ ܕܐܸܙܲܠ̣ ܘܠܵܐ ܬܒܲܥ̣ ܒܐܝܼܕܼܵܘ̈ܗܝ ܕܲܠܡܘܿܢ ܐܵܘܚܲܪ:\nܘܠܵܐ ܥܲܩܒܹܗ ܗ̄ܘ̣ܵܐ ܥܲܠ ܩܸܢܝܵܢܹܗ ܕܡܵܢܵܐ ܓܲܕܼܫܹܗ܀ ܠܵܐ ܒܥ̣ܵܝܗܝ ܕܢܲܝܬܸܐ ܗܵܝ̇ ܦܸܠܓܘܼܬܼܵܐ ܕܢܸܦܩܲܬ݀ ܥܲܡܹܗ:\nܘܟܸܢ ܡܸܬܼܩܲܒܲܠ ܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ ܠܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܗܝ܀ ܠܵܐ ܟܸܪܝܲܬ݀ ܠܹܗ ܥܲܠ ܩܸܢܝܵܢܵܐ ܕܐܸܬܼܒܲܕܲܪ ܗ̄ܘ̣ܵܐ:\nܘܠܵܐ ܐܲܥܝܼܩܹܗ ܕܢܸܬܼܒܲܥ ܒܐܝܼܕܼܵܘ̈ܗܝ ܥܘܼܬܼܪܵܐ ܕܐܵܘܒܸ݁ܕܼ܀ ܗܵܟܲܢ ܩܲܒ݁ܠܹܗ ܐܲܟ̣ܡܵܐ ܕܐܵܙܲܠ ܘܐܲܝܬܝܼ ܥܲܡܹܗ:\nܥܘܼܬܼܪܹ̈ܐ ܘܓܲܙܹ̈ܐ ܘܟ̣ܠ ܣܝܼ̈ܡܵܬܼܵܐ ܠܒܲܝܬܹܗ ܕܐܲܒ̣ܘܼܗܝ܀ ܒܝܵܪܬܵܐ ܚܕܼܝܼ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܟܸܪܝܲܬ݀ ܠܹܗ ܥܲܠ ܩܸܢ̈ܝܵܢܹܐ:\nܕܐܵܘܒܸ݁ܕܼ ܐܸܢܘܿܢ ܒܲܣܪܝܼܩܘܼܬܼܵܐ ܦܲܪܵܚܵܐܝܼܬܼ܀ ܚܙܵܬܹܗ ܕܲܒ̣ܪܵܐ ܘܚܘܼܒܵܐ ܕܪܵܬܲܚ ܗܵܘ̇ ܕܲܒܼ̈ܢܲܝܵܐ:\nܡܲܠܝܼ ܠܐܲܒ̣ܵܐ ܕܘܼܟܲܬܼ ܥܘܼܬܼܪܵܐ ܘܠܹܗ ܒܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ܀","english":"He turned, that son came repentant and saw his father. And while he was still far off, the mercy of fatherhood moved him. For he came seeking, and because he sought, his father ran to him. And he went out to meet him while he was still far from the house, the father. His father trembled because he saw the dead one alive. And he rejoiced in the life of the one who returned from destruction. As from the jaws of Sheol, he received that lost one. And in the joy of the dead one, he rejoiced that he had risen from the grave. And while rejoicing, he fell upon his neck and embraced the son. And as if wealth had come to his house, he was embracing him. He did not permit him to go, nor did he hold him by the hand lest he delay. And he did not reproach him for his faults, of how much he had squandered. He did not ask him to bring back that portion which had gone out with him. And he did not consider the inheritance which he had wasted, which he had lost from his father's house. He did not grieve over the loss of what had been squandered. Nor did he distress him over the wealth that had been lost through his hands. Thus he received him, as if to go and bring with him. Wealth and treasures and all deposits to his father's house. He rejoiced in the inheritance and did not grieve over the losses. That he had wasted and gone about in vain, prodigally. The sight of the son and the love that ran, that of the seekers, filled the father at the time of wealth, and it was he whom he sought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܝܵܒ̣ܵܐ","severity":"info","text":"The Syriac term ܬܲܝܵܒ̣ܵܐ (tayyābā) means 'repentant' or 'penitent,' a key theological descriptor for the prodigal son, emphasizing his moral transformation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 15:20","severity":"info","text":"The father's running to meet the son while still far off echoes Luke 15:20, where the father sees the prodigal and is moved with compassion.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sheol","severity":"info","text":"The reference to 'jaws of Sheol' (ܫܝܘܿܠ) reflects Syriac Christian imagery of death and resurrection, likening the son's return to a resurrection from the dead.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the prodigal son's return, focusing on the father's emotional response and lack of reproach, building toward a climax of reconciliation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Hosea 11:8","severity":"info","text":"The father's trembling at seeing the dead alive may parallel Hosea 11:8, where God's mercy revives the dead, though the connection is thematic rather than direct quotation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jacob of Serugh","severity":"info","text":"Jacob of Serugh's homily on the prodigal son was widely received in Syriac liturgical tradition, emphasizing divine mercy and the father's unconditional love as a type of God's grace.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܲܒܼ̈ܢܲܝܵܐ (dabʿayyā) is ambiguous: it could mean 'of the seekers' (referring to the son and father) or 'of the wild beasts' (a possible metaphor for the son's former life). The reading 'of the seekers' is adopted here, consistent with the context of seeking forgiveness."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܐܵܡܲܪ ܛܲܠܝܵܐ ܚܛܹ̇ܝܬܼ ܒܲܫܡܲܝܵܐ ܘܲܩܕܼܵܡܲܝܟ ܐܵܒ̣ܝ:\n(ܦܸܠܚܹ̇ܬܼ ܥܵܘ̣ܠܵܐ: ܘܲܒ̣ܪܵܟ̣ ܐܸܗܘܸܐ ܠܵܐ ܣܵܦܹ̇ܩ ܐ̄ܢܵܐ܀ ܐ̄ܓ̣ܝܼܪܵܐ ܙܥܘܿܪܵܐ ܐܸܗܘܸܐ ܒܒܲܝܬܵܟ̣ ܟܲܕܼ ܦܵܠܲܚ ܐ̄ܢܵܐ:\nܘܡܸܨܛܲܥܲܪ ܐ̄ܢܵܐ ܘܡܸܬܼܩܲܦܲܚ ܐ̄ܢܵܐ ܘܲܡܣܵܝܒܲܪ ܐ̄ܢܵܐ܀ ܘܠܵܐ ܠܲܫ̈ܡܲܝܵܐ ܡܨܸܐ ܐ̄ܢܵܫ ܢܸܡܫܘܿܚ ܕܲܟ̣ܡܵܐ ܪܵܡܝܼܢ:\nܐܵܦܠܵܐ ܣܲܟ̣ܠܘܼܬܼܝ ܐܝܼܬܼ ܠܵܗ̇ ܟܲܝܠܵܐ ܕܲܟ̣ܡܵܐ ܪܲܒܵܐ܀ ܚܲܒ݁ܝܼܒ̣ܵܐ ܗ̄ܘ̣ܵܬܼ ܗܵܝ̇ ܬܵܘܕܝܼܬܹܗ ܕܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ:\nܘܐܲܝܟ̣ ܩܸܢܝܵܢܵܐ ܕܪܲܒ݁ ܗ̄ܘ̣ ܣܲܓܝܼ ܩܲܒ݁ܠܹܗ ܐܲܒ̣ܘܼܗܝ܀ ܘܗܵܟܲܢ ܩܲܒ݁ܠܹܗ ܕܠܵܐ ܡܲܪܫܘܼܬܼܵܐ ܘܲܕܼܠܵܐ ܪܸܛܢܵܐ:\nܘܐܲܝܟ̣ ܡܵܐ ܕܠܵܐ ܥܕܼܝܼܠ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ ܡܚܲܒܸ݁ܒ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܘܲܡܥܲܦܸܩ ܠܹܗ ܘܲܡܢܲܫܸܩ ܠܹܗ ܘܲܡܝܲܩܲܪ ܠܹܗ:\nܘܐܲܟ̣ܡܵܐ ܕܲܡܚܵܒ̣: ܚܵܒ̣ ܠܹܗ ܐܲܒ̣ܘܼܗܝ ܪܵܚܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܘܡܸܚܕܼܵܐ ܦܩܲܕܼ ܗ̄ܘ̣ܵܐ ܠܲܒܼ̈ܢܲܝ ܒܲܝܬܹܗ ܘܲܠܫܲܡܵܫܹ̈ܐ:\nܕܢܲܝܬ݁ܘܿܢ ܐܸܣܛܠܵܐ ܗܵܝ̇ ܪܹܫܵܝܬܵܐ ܕܐܝܼܬܼ ܠܹܗ ܠܐܲܒ̣ܵܐ܀ ܘܲܢܣܝܼܡܘܼܢ ܠܹܗ ܥܙܲܩܬܼܵܐ ܒܐܝܼܕܹܗ ܠܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ:\nܘܢܸܣܐܲܢ ܛܲܠܝܵܐ ܡܣܵܢܹ̈ܐ ܒܪܸ̈ܓ̣ܠܵܘܗܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒ̣ܵܐ܀ ܘܲܦܩܲܕܼ ܐܲܒ̣ܵܐ ܘܬܼܵܘܪܵܐ ܕܦܸܛܡܵܐ ܗܘ݀ܵܐ ܠܹܗ ܕܸܒ̣ܚܵܐ:\nܘܲܡܫܲܡ̈ܫܵܢܹܐ ܥܒܲܕܼܘ ܐܲܝܟ̣ ܕܲܦܩܲܕܼ ܡܵܪܹܐ ܒܲܝܬܵܐ܀ ܘܲܪܥܸܡ̣ ܒܲܝܬܵܐ ܒܩܵܠܵܐ ܕܫܘܼܒ̣ܚܵܐ ܘܲܕܼܙܲܡܵܪܹ̈ܐ:\nܘܲܒ̣ܚܲܕܼ̈ܘܵܬܼܵܐ ܕܲܗ݀ܘܲܝ̈ ܡܸܛܠ ܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ܀ ܚܕܼܝܼܘ ܒܹܝܬܼ ܐܲܒ̣ܵܐ ܒܡܝܼܬܼܵܐ ܕܲܚ̣ܝܵܐ (ܘܪܵܒ̣ ܝܘܼܪܒܵܒ̣ܵܐ:\nܘܲܙܡܝܼܪ̈ܵܬܼܵܐ ܘܩܵܠܹ̈ܐ ܡܦܲܬ݁ܟܹ̈ܐ ܕܫܘܼܒ̣ܚܵܐ ܪܲܒܵܐ܀","english":"The son said, \"I have sinned against heaven and before you, my father.\"  \n\"I have done evil, and I was not worthy of your blessing. I was a little servant in your house when I worked.  \nI was humbled and I was beaten and I endured. And I could not reach the heavens, for the measure is so high.  \nNor does my folly have a limit, for the measure is so great.\" That confession of the heir of mercy was beloved.  \nAnd like a great treasure, his father received him abundantly. And thus he received him without reproach and without anger.  \nAnd as if he had not grieved from sorrow, he was loving him. And he embraced him and kissed him and honored him.  \nAnd the more he loved, his father loved him and had mercy on him. And immediately he commanded the members of his household and the servants:  \n\"Bring that first robe which the father has.\" And they placed a signet ring in the hand of the heir of mercy.  \nAnd the youth went out, stumbling on his feet from the father's house. And the father commanded, and a fatted bull was brought to him for sacrifice.  \nAnd the servants did as the master of the house commanded. And the house resounded with the voice of praise and with hymns.  \nAnd with songs of joy because of the heir of mercy. The father's house rejoiced at the death of the living one, and great was the tumult.  \nAnd hymns and melodious voices of great praise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܵܡܲܪ ܛܲܠܝܵܐ ܚܛܹ̇ܝܬܼ ܒܲܫܡܲܝܵܐ ܘܲܩܕܼܵܡܲܝܟ ܐܵܒ̣ܝ","severity":"info","text":"The son's confession, 'I have sinned against heaven and before you, my father,' echoes the biblical prodigal's return (Luke 15:21) but expands the sin as cosmic ('against heaven') and filial, intensifying the penitential drama.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ","severity":"info","text":"The phrase 'heir of mercy' (ܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ) is a key theological term in Jacob, designating the repentant son as inheritor of divine compassion, not merely a familial role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܢܣܝܼܡܘܼܢ ܠܹܗ ܥܙܲܩܬܼܵܐ ܒܐܝܼܕܹܗ","severity":"info","text":"The placing of a signet ring (ܥܙܲܩܬܼܵܐ) in the son's hand alludes to the father's restoration of authority, reminiscent of the ring in the parable of the prodigal son (Luke 15:22) but here symbolizing ecclesial or baptismal investiture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܘܲܦܩܲܕܼ ܐܲܒ̣ܵܐ ܘܬܼܵܘܪܵܐ ܕܦܸܛܡܵܐ","severity":"info","text":"The fatted bull (ܬܼܵܘܪܵܐ ܕܦܸܛܡܵܐ) for sacrifice reflects Syriac liturgical practice, where a restored penitent might be welcomed with a Eucharistic or festal offering, not a literal animal sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܚܕܼܵܐ ܦܩܲܕܼ ܗ̄ܘ̣ܵܐ","severity":"info","text":"The father's immediate command ('immediately he commanded') marks a structural pivot from confession to restoration, mirroring the rapid shift from penitence to celebration in Jacob's homiletic rhythm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܒ̣ܚܲܕܼ̈ܘܵܬܼܵܐ ܕܲܗ݀ܘܲܝ̈","severity":"info","text":"The 'songs of joy' (ܚܲܕܼ̈ܘܵܬܼܵܐ) and 'hymns' (ܙܡܝܼܪ̈ܵܬܼܵܐ) reflect the liturgical reception of this homily in Syriac churches, where the prodigal's return was celebrated as a type of baptismal or penitential renewal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܕܲܚ̣ܝܵܐ ('of the living one') in 'the death of the living one' is ambiguous: it may refer to the son's former spiritual death now reversed, or to a typological death-and-resurrection motif."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܘܟܲܕܼ ܡܸܬܼܒܲܣܡܝܼܢ ܐ̄ܬ݀ܵܐ ܩܲܫܝܼܫܵܐ ܕܒܲܩܪܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ:\nܘܲܫܡܲܥ ܩܵܠܵܐ ܘܫܲܪܝܼ ܡܫܲܐܸܠ ܥܲܠ ܝܘܼܒܵܒ̣ܵܐ܀ ܡܵܢܵܘ ܗܵܢܵܐ ܐܵܡ̇ܪܝܼܢ ܥܲܒ̣̈ܕܹܐ ܐܲܚܘܼܟ̣ ܐܸܬܵܐ:\nܘܲܚܕܼܝܼ ܐܲܒ̣ܘܼܟ̣ ܡܸܛܠ ܕܲܚܠܝܼܡ ܬܵܐ ܚܕܝܼ ܐܵܦ ܐܲܢ̄ܬ݁܀ ܘܡܸܚܕܼܵܐ ܕܲܫܡܲܥ̣ ܪܓܸܙ ܗ̄ܘ̣ܵܐ ܘܲܗܦܲܟ̣ ܒܪܵܐ ܩܲܫܝܼܫܵܐ:\nܘܠܵܐ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܢܸܥܘܿܠ ܢܸܚܕܸܐ ܒܝܵܪܬܵܐ ܕܲܦܢ̣ܵܐ܀ ܗܘ݀ ܕܹܝܢ ܐܲܒ̣ܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܡܸܡܬܼܘܿܡ ܠܵܐ ܦܠܝܼܓ̣ܝܼܢ ܠܹܗ:\nܢܦܲܩ̣ ܐܵܦ ܒܵܬܼܪܹܗ ܕܐܵܦ ܠܹܗ ܢܲܝܬܸܐ ܘܢܸܚܕܸܐ ܥܲܡܹܗ܀ ܘܫܲܪܝܼ ܕܢܸܫܪܸܐ ܒܪܵܐ ܩܲܫܝܼܫܵܐ ܠܪ̈ܲܚܡܹܐ ܕܐܲܒ̣ܘܼܗܝ:\nܘܢܸܬܼܥܲܕܲܠ ܗ̄ܘ̣ܵܐ ܒܗܵܘ̇ ܠܵܐ ܥܕܲܝܼܠܵܐ ܟܲܕܼ ܐܵܡܲܪ ܠܹܗ܀ ܗܵܐ ܟܡܵܐ ܫܢܲܝ̈ܵܐ ܦܵܠܲܚ ܐ̄ܢܵܐ ܠܵܟ̣ ܡܵܪܝ ܥܲܒ̣ܕܘܼܬܼܵܐ:\nܡܸܡܬܼܘܿܡ ܓܲܕܼܝܵܐ ܠܵܐ ܐܲܫܐܸܠܬܵܢܝ: ܐܸܬܼܒܲܣܲܡ ܒܹܗ܀ ܐܵܡܲܪ ܐܲܒ̣ܘܼܗܝ ܒܹܪܝ ܐܲܢ̄ܬ݁ ܥܲܡܝ ܐܲܢ̄ܬ݁ ܟܠ ܝܵܘ̈ܡܵܬܼܵܟ̣:\nܘܠܵܐ ܡܫܲܢܲܝ ܠܵܟ̣ ܘܠܵܐ ܡܲܪܚܲܩ ܠܵܟ̣ ܡ̣ܢ ܨܹܝܕܼ ܐܲܒ̣ܘܼܟ̣܀ ܟܠ ܡܸܕܸܡ ܕܝܼܠܝ ܕܝܼܠܵܟ̣ ܐܝܼܬܼܵܘܗܝ ܕܐܲܢ̄ܬ݁ ܩܲܫܝܼܫ ܐܲܢ̄ܬ݁:\nܘܐܲܢ̄ܬ݁ ܗ̄ܘ̣ ܝܵܪܬܵܐ ܘܲܒ̣ܛܲܒܝ݁ܘܼܬܼܵܐ ܥܵܐܹ̇ܠ ܐܲܚܘܼܟ̣܀ ܐܲܢ̄ܬ݁ ܗܵܐ ܥܲܡܝ ܐܲܢ̄ܬ݁ ܘܐܲܚܘܼܟ̣ ܕܐܸܬ݀ܵܐ ܠܵܘ ܥܲܡܲܢ ܗ̄ܘ̣ܵܐ:\nܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܘܲܚ̣ܝܵܐ ܘܡܸܛܠ ܕܲܚ̣ܝܵܐ ܬܵܐ ܢܸܚܕܸܐ ܒܹܗ܀ ܥܲܠ ܕܐܲܒ݁ܝܼܕܼ ܗ̄ܘ̣ܵܐ ܘܗܵܐ ܐܸܫܟܲܚܢܵܝܗܝ ܢܸܚܕܸܐ ܝܵܘܡܵܢ:\nܡܲܢ ܠܵܐ ܢܸܚܕܸܐ ܒܡܵܐܢܵܐ ܕܐܵܘܒܸ݁ܕܼ ܐܸܢ ܡܸܫܟܲܚ ܠܹܗ܀ ܐܲܚܘܼܟ̣ ܐܸܒܸ݁ܕܼ ܘܥܲܠ ܕܐܸܫܟܲܚܢܵܝܗܝ ܠܵܐ ܬܸܟ̣ܪܸܐ ܠܵܟ̣:\nܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܐܲܚܘܼܟ̣ ܘܲܚ̣ܝܵܐ ܝܵܘܡܵܢ ܡܲܢ ܠܵܐ ܢܸܚܕܸܐ܀","english":"And when the elder of the village heard, he was pleased. He heard the voice and began to inquire about the return. \"What is this?\" he said. \"Your brother has come, and your father rejoiced because he has become well. Come, rejoice also you.\" But as soon as the elder heard, he became angry and turned away. He did not wish to enter and rejoice in the inheritance of the father. But the father, whose mercy was in no way divided, went out after him to bring him also and to rejoice with him. And the elder son began to appeal to the mercy of his father, and he struggled with that which was not difficult, saying to him: \"Behold, how many years have I labored for you, my lord, in servitude? Never have I asked for a wage. Be pleased with me.\" His father said: \"My son, you are with me; you are all my days. I do not send you away nor remove you from the side of your father. Everything that is mine is yours; it is yours. You are the elder, and you are the heir, and your brother enters in goodness. You are here with me, and your brother who had come was not with us. He was dead and alive, and because he is alive, come, rejoice in him. Over one who was lost and now is found, rejoice today. Why should you not rejoice at the finding of one who was lost? Your brother was lost, and because he is found, do not be grieved for yourself. Your brother was dead and is alive today; why should you not rejoice?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܲܫܝܼܫܵܐ","severity":"info","text":"The Syriac term ܩܲܫܝܼܫܵܐ (qaššīšā) means 'elder' or 'old man', but here it refers to the elder son, not a village elder. The English draft's 'elder of the village' is a misreading; the context shows the elder son is addressed.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܚ̣ܝܵܐ","severity":"info","text":"The phrase 'dead and alive' (ܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܘܲܚ̣ܝܵܐ) echoes the parable of the prodigal son (Luke 15:24, 32), where the lost son is 'dead' to the father and 'alive' upon return. Jacob of Serugh amplifies this typology.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܵܪܬܵܐ","severity":"info","text":"The term ܝܵܪܬܵܐ (yārṯā) 'heir' reflects the legal and social context of inheritance in late antique Syriac Christianity, where the elder son typically held primacy. The father's insistence that both sons share the inheritance subverts this norm.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܚܕܼܵܐ","severity":"info","text":"The narrative shifts abruptly with ܘܡܸܚܕܼܵܐ (w-məḥdā) 'but as soon as', marking the elder son's angry reaction. This structural pivot contrasts the father's joy with the son's resentment, a dramatic device typical of Jacob's homilies.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪ̈ܲܚܡܹܐ","severity":"info","text":"The father's 'mercy' (ܪ̈ܲܚܡܹܐ, raḥmē) is a key theme in Jacob's works, often allegorized as divine mercy. This passage was influential in Syriac monastic circles for its portrayal of forgiveness and reconciliation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܩܲܫܝܼܫܵܐ could be read as 'elder son' or 'village elder'; the context of inheritance and the father's address ('you are the elder') supports the former. The English draft's 'elder of the village' is likely a scribal or translational error."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܡܲܢ ܠܵܐ ܢܸܬܼܗܲܪ ܒܐܲܒ̣ܵܐ ܕܲܡܠܸܐ ܚܢܵܢܵܐ ܟ̱ܠܹܗ:\nܘܐܝܼܬܼܵܘܗܝ ܟ̱ܠܹܗ ܝܲܡܵܐ ܕܪ̈ܲܚܡܹܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ̣܀ ܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܩܲܒ݁ܠܹܗ ܕܐܸܬ݀ܵܐ ܕܠܵܐ ܢܹܐܙܲܠ ܠܹܗ:\nܘܲܠܩܲܫܝܼܫܵܐ ܡܦܝܼܣ ܗ̄ܘ̣ܵܐ ܒܚܘܼܒܵܐ ܕܠܵܐ ܢܸܪܓܲܙ ܠܹܗ܀ ܪܘܝܼܚ ܗ̄ܘ̣ܵܐ ܚܘܼܒܹܗ ܕܐܵܦ ܠܲܙܥܘܿܪܵܐ ܘܲܠܩܲܫܝܼܫܵܐ:\nܒܪ̈ܲܚܡܵܘܗܝ ܢܹܐܚܘܿܕܼ ܘܲܠܚܲܕܼ ܡܸܢܗܘܿܢ ܠܵܐ ܢܸܫܒ݁ܘܿܩ ܗ̄ܘ̣ܵܐ܀ ܚܵܣܹ̇ܡ ܥܲܡܵܐ ܡܸܛܠ ܥܲܡܡܹ̈ܐ ܕܐܲܒ݁ܝܼܕܼܝܼܢ ܗ̄ܘ̣ܵܘ:\nܘܥܲܠ ܕܐܲܠܵܗܵܐ ܩܲܒܸ݁ܠ̣ ܐܸܢܘܿܢ ܪܓܸܙ ܠܹܗ ܘܲܢܦܲܩ̣܀ ܐܲܠܵܗܵܐ ܕܹܝܢ ܠܟ̣ܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܒܵܥܹ̇ܐ ܕܢܸܩܢܸܐ:\nܘܟ̣ܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܐܸܢܘܿܢ ܒܵܥܹ̇ܝܢ ܠܹܗ ܝܵܪ̈ܬܵܘܗܝ ܐܸܢܘܿܢ܀ ܘܨܵܒܹ̇ܐ ܕܢܲܚܸܐ ܐܵܦ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ:\nܕܚܲܕܼ ܐܸܢܘܿܢ ܠܹܗ ܘܒ̣ܵܥܹ̇ܐ ܠܟ̣ܠܗܘܿܢ ܢܲܦܢܸܐ ܐܸܢܘܿܢ܀ ܗܵܟܲܢܵܐ ܬܘܼܒ̣ ܘܲܠܙܲܕܝܼܩܹ̈ܐ ܘܲܠܚܲܛܵܝܹ̈ܐ:\nܦܵܬܲܚ̇ ܬܲܪܥܹܗ ܘܩܵܪܹܐ ܠܟ̣ܠܗܘܿܢ ܢܲܚܸܐ ܐܸܢܘܿܢ܀ ܘܲܠܚܲܛܵܝܹ̈ܐ ܒܵܥܹ̇ܐ ܕܢܹܐܬܼܘܿܢ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܘܲܒ̣ܙܲܕܝܼܩܹ̈ܐ ܙܗܝܼܪ ܘܲܡܚܲܒܸܒ̣ ܢܵܘܪܸܬܼ ܐܸܢܘܿܢ܀ ܘܲܛܥܝܼܢ ܝܘܼܩܪܵܐ ܕܓܲܒܹ̈ܐ ܬܪ̈ܲܝܗܘܿܢ ܡܸܛܠ ܚܘܼܒܹܗ:\nܠܲܬܼܪ̈ܲܝܗܘܿܢ ܓܹܝܪ ܣܵܦ̇ܩܝܼܢ ܪ̈ܲܚܡܵܘܗܝ ܢܲܚܸܐ ܐܸܢܘܿܢ܀ ܙܲܕܝܼܩܵܐ ܕܹܝܢ ܟܠܗܘܿܢ ܝܵܘܡܵܘ̈ܗܝ ܥܲܡ ܐܲܠܵܗܵܐ ܗ̄ܘ̣:\nܘܡܸܛܠܗܵܢܵܐ ܒܪܵܐ ܗ̄ܘ̣ܵܐ ܩܲܫܝܼܫܵܐ ܘܩܲܕܼܡܵܝܵܐ ܗ̄ܘ̣ܵܐ܀ ܘܠܹܗ ܡܸܬܼܐܲܡܪܵܐ ܕܟ̣ܠܡܸܕܸܡ ܕܝܼܠܝ ܕܝܼܠܵܟ̣ ܐܝܼܬܼܵܘܗܝ:\nܙܲܕܝ̈ܩܹܐ ܓܹܝܪ ܝܵܪܬ݁ܝܼܢ ܐܲܪܥܵܐ ܘܕܼܝܼܠܗܘܿܢ ܐܝܼܬܹܝܗ̇܀ ܐܵܦ ܚܲܛܵܝܵܐ ܐܸܢܗ݀ܘ ܕܐܵܬܹ̇ܐ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܡܸܫܟܲܚ ܪ̈ܲܚܡܹܐ ܘܝܵܪܹܬܼ ܚܲܝܹ̈ܐ ܒܒܲܝܬܹܗ ܕܐܲܒ̣ܵܐ:܀","english":"me, but he did not marvel at the father who was full of mercy entirely. And he was entirely a sea of compassion that cannot be measured. He received the younger son who had come, for he had not gone away. And he appeased the elder with love, for he had not become angry. His love was spacious, for it held both the younger and the elder. In his compassion he took hold of them, and he did not let go of either of them. He was angry with the people because of the nations that had been lost, and because they had received a god, he became angry and went out. But God desires that all the nations be saved. And all the nations desire him; they are his heirs. And he wishes to give life also to the last and to the first, so that one may be for him and he may seek to save all of them. Thus also to the righteous and to the sinners he opens his door and calls to all of them, \"Be saved!\" And he desires that the sinners come to repentance, and he is watchful over the righteous and makes them increase and inherit. And the burden of both groups is light because of his love, for to both of them his compassion suffices to give them life. The righteous, however, all his days are with God, and because of this he was the elder and the firstborn. And it is said to him, \"Everything that is mine is yours.\" For the righteous inherit the earth, and it is theirs. Also the sinner, if he comes to repentance, can find mercy and inherit life in the house of the father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܲܫܝܼܫܵܐ","severity":"info","text":"The Syriac term ܩܲܫܝܼܫܵܐ (qaššīšā) means 'elder' or 'priest'; here it refers to the elder son in the parable, but the word also carries clerical overtones in Syriac exegesis.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟ̱ܠܡܸܕܸܡ ܕܝܼܠܝ ܕܝܼܠܵܟ̣ ܐܝܼܬܼܵܘܗܝ","severity":"info","text":"The phrase 'Everything that is mine is yours' echoes the father's words to the elder son in the parable (Luke 15:31), but Jacob adapts it to describe God's relationship with the righteous.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܲܡܵܐ ܕܪ̈ܲܚܡܹܐ","severity":"info","text":"The image of God as a 'sea of compassion' (ܝܲܡܵܐ ܕܪ̈ܲܚܡܹܐ) is a common Syriac theological trope, found in Ephrem and later writers, emphasizing divine mercy as boundless.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܠܚܲܛܵܝܹ̈ܐ ... ܘܲܒ̣ܙܲܕܝܼܩܹ̈ܐ","severity":"info","text":"Jacob structures this passage as a parallel between sinners and the righteous, each receiving God's mercy and inheritance, mirroring the two sons in the parable.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܙܲܕܝܼܩܹ̈ܐ ܝܵܪܬ݁ܝܼܢ ܐܲܪܥܵܐ","severity":"info","text":"The claim that 'the righteous inherit the earth' reflects a Syriac exegetical tradition linking the righteous to the land promised in the Old Testament, as seen in later commentaries.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܥܲܡܡܹ̈ܐ (ʿammē) can mean 'nations' or 'peoples'; the English draft takes it as 'nations', but it may also refer to the 'gentiles' in a salvation-historical sense."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܗܵܐ ܟܡܵܐ ܫܢܲܝ̈ܵܐ ܦܵܠܲܚ ܐ̄ܢܵܐ ܠܵܟ̣ ܥܲܒ̣ܕܘܼܬܼܵܐ ܡܵܪܝ:\nܙܲܕܝܼܩܵܐ ܐ̄ܢܵܐ ܘܐܲܝܟ̣ ܚܲܛܵܝܵܐ ܡܸܬܼܟܲܫܲܦ ܐ̄ܢܵܐ܀ ܠܝܼ ܠܵܐ ܚܛܸܐ ܠܝܼ ܘܐܲܝܟ̣ ܗܵܘ̇ ܕܲܚܛܹ̇ܝܬܼ ܡܦܝܼܣ ܐ̄ܢܵܐ ܟܠܝܘܿܡ:\nܘܠܵܐ ܐܲܪܦܝܼܬܵܢܝ ܕܐܸܣܒܲܪ ܕܐܝܼܬܼ ܠܝܼ ܢܝܵܚܵܐ ܒܐܘܼܪܚܵܟ̣܀ ܕܹܚܠܹ̇ܝܬܼ ܡܸܢܵܟ̣ ܘܡ̣ܢ ܠܘܼܚܵܡܲܝ̈ܟ ܘܡ̣ܢ ܦܘܼܩܕܵܢܲܝ̈ܟ:\nܘܡ̣ܢ ܙܘܼܗܵܪ̈ܲܝܟ ܘܡ̣ܢ ܢܵܡܘܿܣܹ̈ܐ ܕܥܲܙܝܼܙܘܼܬܼܵܟ̣܀ ܕܐܸܩܢܸܐ ܬܲܪܬܹܝܢ ܠܵܐ ܐܲܪܦܝܼܬܵܢܝ ܟܲܕܼ ܡܲܠܸܦ ܐܲܢ̄ܬ݁:\nܘܐܸܢܗ݀ܘ ܕܚܵܪܹܬܼ ܒܐܲܢ̄ܬ݁ܬܼܵܐ ܘܪܲܓ̣ܬܵܗ̇ ܓܵܪܹܬܼ ܠܝܼ ܠܲܡ܀ ܐܸܢ ܩܵܪܹܐ ܐ̄ܢܵܐ ܪܵܩܵܐ ܢܸܦ̇ܠܹܬܼ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ:\nܘܲܠܐܵܚܝ ܠܸܠܵܐ ܐܸܢ ܐܵܡܲܪ ܐ̄ܢܵܐ ܥܫܸܢ ܠܹܗ ܕܝܼܢܵܐ܀ ܐܸܢܗ݀ܘ ܕܟ̣ܘܿܬ݁ܝܼܢܝ ܡܸܫܬܲܩܠܵܐ ܡܹܢܝ ܐܲܪܦܸܐ ܡܲܪܛܘܼܛܝ:\nܘܐܸܢܗ݀ܘ ܕܗܵܠܹܝܢ ܠܵܐ ܥܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܡܬܲܚ̣ܬܵܢܝ ܐܸܒ̣ܠܲܥ܀ ܗܵܐ ܟܡܵܐ ܫܢܲܝ̈ܵܐ ܥܒ̣ܝܼܕܼ ܐ̄ܢܵܐ ܥܲܒ̣ܕܵܐ ܠܲܕܼܚܝܼܠܘܼܬܼܵܟ̣܆\nܘܠܵܐ ܐܲܪܦܝܼܬܵܢܝ (ܐܸܫܪܸܐ ܘܐܹܫܘܼܛ: ܚܕܼܵܐ ܡ̣ܢ ܗܵܠܹܝܢ܀ ܠܵܐ ܡܬܼܘܿܡ ܥܸܒܼ̇ܪܹܬܼ ܥܲܠ ܦܘܼܩ̈ܕܵܢܹܐ ܕܥܲܙܝܼܙܘܼܬܼܵܟ̣:\nܘܠܵܐ ܠܒ̣ܘܼܨܵܪܵܐ ܙܥܘܼܪܵܐ ܢܸܚ̇ܬܹܬܼ ܐܸܫܪܸܐ ܡܸܠܲܝ̈ܟ̣܀ ܘܢܸܛ̇ܪܹܬܼ ܟܠܗܹܝܢ ܐܵܦܸܢ ܩܲܫ̈ܝܵܢ ܘܐܸܢ ܥܲܙܝܼ̈ܙܵܢ:\nܘܠܵܐ ܦܓ̣ܝܼܥ ܠܹܗ ܒܝܼ ܢܝܵܚܵܐ ܒܐܘܼܪܚܵܟ̣ ܡ̣ܢ ܕܝܼܕܲܥ̇ܬܵܟ̣܀ ܗܵܝ̇ ܕܠܵܐ ܝܲܗ̄ܒ̣ܬ݁ ܠܝܼ ܓܲܕܼܝܵܐ ܙܥܘܿܪܵܐ ܗܵܠܹܝܢ ܐܸܢܹܝܢ:\nܕܠܵܐ ܠܲܡ ܢܸܚ̇ܬܹܬܼ ܘܠܵܐ ܠܒ̣ܘܼܨܵܪܵܐ: ܙܥܘܿܪܵܐ ܐܸܥܒܸܕܼ܀ ܗܵܠܹܝܢ ܡܸ̈ܠܹܐ ܐܝܼܬܼ ܠܲܓ̣ܡܝܼܪܵܐ ܩܕܼܵܡ: ܐܲܠܵܗܵܐ:\nܒܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ ܟܲܕܼ ܪܵܡ ܩܵܠܹܗ ܘܬܼܵܒܲܥ̇ ܐܲܓ̣ܪܹܗ܀","english":"Behold, how many years I have labored as a servant for you, my Lord. I am righteous, yet I am shown as a sinner. I have not sinned, yet I am appeased every day as one who has sinned. And you did not allow me to hope that there is any respite on your path. I was afraid of you, and of your threats, and of your commands, and of your warnings, and of the laws of your severity. That I might fall twice, you did not allow me, while you were teaching. And now, that I might be ashamed of the woman and her desire would draw me to sin. If I call out, I fall into Gehenna. And to my brother, if I say, \"Be rich,\" it is a lie. And now, my righteousness is taken from me; let go the reins. And now, that I may not do these things, swallow me up from beneath. Behold, how many years I have performed service for your awesomeness, and you did not allow me (to rest and to swim), one of these. Never have I transgressed the commands of your severity, and not even a small breach have I made in your words. I have kept all of them, even the harsh and the severe. And no respite has touched me on your path from your knowledge. That you did not give me even a small portion of these things, that I might not sin and not even a small breach I might commit. These words are fully before God, with a clear face, as he raises his voice and demands his reward.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܸܢ ܩܵܪܹܐ ܐ̄ܢܵܐ ܪܵܩܵܐ ܢܸܦ̇ܠܹܬܼ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ","severity":"info","text":"The speaker presents a dilemma: calling out 'Raca' (a term of contempt) leads to Gehenna, while telling his brother 'Be rich' is a lie. This echoes the Gospel prohibition against calling someone 'Raca' (Matt 5:22) and reflects a moral double bind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܵܩܵܐ","severity":"info","text":"Syriac ܪܵܩܵܐ (rāqā) is a transliteration of Greek ῥακά, from Aramaic 'empty-headed,' used as an insult. In Matt 5:22 it is forbidden, and Jacob uses it here to illustrate the impossibility of avoiding sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܢ ܩܵܪܹܐ ܐ̄ܢܵܐ ܪܵܩܵܐ","severity":"info","text":"The prohibition of calling someone 'Raca' is from Matt 5:22. Jacob’s speaker cites this as a command that leaves no room for safe speech, intensifying the complaint of impossible moral standards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (Syriac ܓܹܗܲܢܵܐ) is the term for hell, derived from the Valley of Hinnom. In Syriac tradition it is the place of punishment for sinners, invoked here as the immediate consequence of a single wrong word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢܗ݀ܘ ܕܚܵܪܹܬܼ ܒܐܲܢ̄ܬ݁ܬܼܵܐ","severity":"info","text":"The passage shifts from a general complaint about divine severity to a specific fear of sexual temptation ('the woman'), then to a series of conditional impossibilities. This rhetorical escalation builds toward the final demand for reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܐܲܪܦܝܼܬܵܢܝ (ܐܸܫܪܸܐ ܘܐܹܫܘܼܛ","severity":"caution","text":"The phrase 'to rest and to swim' (ܐܸܫܪܸܐ ܘܐܹܫܘܼܛ) is obscure. It may be a proverbial expression for freedom or ease, but the exact sense is uncertain. The English draft treats it as a gloss, but the Syriac syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' (ܐܲܢ̄ܬ݁ܬܼܵܐ) is unclear: possibly a specific figure from the parable (e.g., a harlot) or a generic temptation. The phrase 'to rest and to swim' (ܐܸܫܪܸܐ ܘܐܹܫܘܼܛ) is of uncertain meaning, possibly a fixed expression for leisure or moral laxity."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܘܠܵܐ ܣܢܝܼܩ ܢܸܒ̣ܥܸܐ ܪ̈ܲܚܡܹܐ ܒܕܼܝܼܢܵܐ ܩܕܼܵܡ ܟܹܐܢܘܼܬܼܵܐ:\nܒܲܚܛܝܼܬܼܵܐ ܓܹܝܪ ܠܵܐ ܐܸܬܼܢܲܣܝܼ ܕܢܸܒ̣ܥܸܐ ܪ̈ܲܚܡܹܐ܀ ܘܡܸܛܠܗܵܢܵܐ ܡܵܐ ܕܚܲܛܵܝܵܐ ܠܕܼܝܼܢܵܐ ܥܵܐܹ̇ܠ:\nܠܵܐ ܣܵܒܲܪ ܠܹܗ ܓܡܝܼܪܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣: ܦܘܼܪܣܵܐ ܕܢܸܚܸܐ܀ ܘܡܸܛܠܗܵܢܵܐ ܒܪܵܐ ܩܲܫܝܼܫܵܐ (ܒܥ̣ܵܐ ܗ̄ܘ̣ܵܐ: ܢܸܪܓܲܙ:\nܥܲܠ ܕܲܚ̣ܙܵܐ ܗ̄ܘ̣ܵܐ ܕܥܲܠ̣ ܬܲܝܵܒ̣ܵܐ ܒܪ̈ܲܚܡܹܐ ܢܹܐܪܲܬܼ܀ ܘܐܸܡܲܪ ܠܐܲܒ̣ܵܐ ܒܪܵܐ ܩܲܫܝܼܫܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ:\nܕܐܸܢܵܐ ܡܸܡܬܼܘܿܡ ܠܵܐ ܫ̇ܪܹܝܬܼ ܡܸܠܲܝ̈ܟ ܐܵܘ ܦܘܼܩܕܵܢܲܝ̈ܟ܀ ܘܠܲܒ̣ܪܵܟ̣ ܗܵܢܵܐ ܟܲܕܼ ܐܸܫܬܲܛܝܼ ܒܲܣܪ̈ܝܼܩܵܬܼܵܐ:\nܘܲܠܝܵܪܬܘܼܬܹܗ ܟ̱ܠܵܗ̇ ܝܵܗ̣ܒܵܗ̇ ܠܲܣܪ̈ܝܼܚܵܬܼܵܐ܀ ܘܒܲܕܲܪ ܘܐܵܘܒܸ݁ܕܼ ܟܠ ܕܲܩܢܸܐ ܗ̄ܘ̣ܵܐ ܥܲܠ: ܛܲܡ̈ܐܵܬܼܵܐ:\nܗܵܐ ܝܲܩܲܪܬܵܝܗܝ ܒܬܼܵܘܪܵܐ ܕܦܸܛܡܵܐ ܠܡܸܬܼܒܲܣܵܡܘܼ܀ ܐܲܠܵܗܵܐ ܕܹܝܢ ܚܵܕܹܐ ܒܗܵܢܵܐ ܕܓܲܠ̈ܝܵܢ ܐܲܦܵܘܗܝ:\nܘܒ̣ܵܥܹ̇ܐ ܕܢܸܬܸܠ ܐܝܼܕܼܵܐ ܕܲܢܩܘܼܡ ܐܲܝܢܵܐ ܕܲܢܦܲܠ̣܀ ܘܐܸܢ ܚܲܛܵܝܵܐ ܒܵܥܹ̇ܐ ܕܢܹܐܬܸܐ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܥܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܐܲܬܼܪܵܐ ܒܪ̈ܲܚܡܵܘܗܝ ܢܸܚܸܐ ܬܲܡܵܢ܀ ܘܲܠܚܲܛܵܝܵܐ ܡܸܚܕܼܵܐ ܕܗܵܘܹ̇ܐ ܡ̣ܢ ܬܲܝܵܒܹ̈ܐ:\nܥܲܡ ܙܲܕܝܼ̈ܩܹܐ ܡܲܓ̣ܢܸܐ ܘܡܲܣܡܸܟ̣ ܥܲܠ ܦܵܬܼܘܼܪܹܗ܀ ܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܟܲܕܼ ܐܸܬ݀ܵܐ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܬܘܼܩ̈ܠܵܬܼܵܐ:\nܐܸܣܛܠܵܐ ܐܲܠܒ݁ܫܘܼܗܝ ܗܵܝ̇ ܪܹܫܵܝܬܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܐܲܒ̣ܵܐ܀ ܐܸܣܛܠܵܐ ܚܕܼܵܐ ܗ̄ܘ̣ܵܬܼ ܐܵܦ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ:\nܟܲܕܼ ܠܵܐ ܣܕܼܝܼܩܵܐ ܕܚܲܕܼ ܚܲܕܼ ܡܸܢܗܘܿܢ ܦܸܠܓܵܗ̇ ܢܸܣܲܒ̣܀ ܗܵܝ ܪܹܫܵܝܬܵܐ ܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܐܸܬܼܝܲܗܒܲܬ݀ ܗ̄ܘ̣ܵܬܼ:\nܘܠܲܝܬ݁ ܗ̄ܘ̣ܵܐ ܐ̄ܚܪܹܬܼܵܐ ܕܠܵܗ̇ ܗ̄ܘ̣ ܢܸܠܒܲܫ ܒܪܵܐ ܩܲܫܝܼܫܵܐ܀","english":"and he did not consider seeking mercy in the desert before the church. For the sinner was not healed so that he might seek mercy. And because of this, when the sinner entered the desert, he did not fully hope that there was a chance for him to live. And because of this, the elder son was seeking to be angry at what he saw, that mercy was inherited by the repentant one. And the elder son said to the father in a loud voice: \"Never have I loosed your words or your commands. And this son of yours, when he went astray in dissipation, and his entire inheritance he gave to harlots, and squandered and lost everything that came upon him, the pollutions. Behold, their weight in the trough of fat for enjoyment. But God rejoices in this one whose face is revealed, and seeks to give a hand to raise up the fallen one. And if the sinner seeks to come to repentance, he would make a place for him in his mercy to live there. And for the sinner, as soon as he becomes one of the repentant, with the righteous he is brought in and seated at his table. To the younger son, when he came from the hardships, they clothed him in the stole, the first one that the father had. The stole was one also for the later and the earlier ones, since it was not fitting that each one of them take half of it. That first stole was given to the younger son, and there was no other for the elder son to wear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܥܝܩ","severity":"info","text":"The verb ܣܥܝܩ (sʿīq) means 'to consider, think' in this context, not 'to be distressed' as in some other Syriac texts. Jacob uses it to indicate the elder son's deliberate refusal to consider mercy.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܛܠܐ","severity":"info","text":"The term ܐܣܛܠܐ (esṭlā) is a Greek loanword (στολή) meaning 'stole' or 'robe', a garment of honor. Here it symbolizes the father's favor or inheritance, given to the younger son alone.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 15:11-32","severity":"info","text":"This passage closely follows the parable of the Prodigal Son (Luke 15:11-32), with the elder son's complaint and the father's gift of the stole echoing the narrative of the younger son's return and the father's forgiveness.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܝܪܐ","severity":"info","text":"The 'desert' (ܕܒܝܪܐ, dayrā) here likely refers to a monastic or ascetic setting, not a literal wilderness. Jacob contrasts the church (ܟܢܘܬܐ, kʿūṯā) with the desert, reflecting early Syriac Christian tensions between institutional and eremitic piety.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"elder son's speech","severity":"info","text":"The elder son's direct speech (from 'Never have I loosed...' to '...for enjoyment') forms a dramatic climax, contrasting his self-righteousness with the father's mercy. This rhetorical device heightens the parable's moral tension.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"stole as symbol","severity":"info","text":"The stole (ܐܣܛܠܐ) given to the younger son alone reflects later Syriac liturgical practice, where the stole was a vestment of honor. Jacob may be allegorizing the younger son as the repentant sinner who receives divine grace exclusively.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܬܼܵܘܪܵܐ ܕܦܸܛܡܵܐ' (bṯāwrā d-piṭmā) is obscure; it may mean 'in the trough of fat' (as translated) or refer to a vessel for luxury, but the exact sense is uncertain. The reading taken follows the English draft.","The identity of 'the elder son' (ܒܪܐ ܩܲܫܝܼܫܵܐ) is ambiguous: it could be the literal elder brother from the parable or an allegorical figure representing the church or the righteous. The text treats him as a character in the narrative."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ܗܲܝܡܵܢܘܼܬܼܵܐ ܘܡܲܥܡܘܿܕܼܝܼܬܼܵܐ ܚܕܼܵܐ ܗ̄ܝܼ ܠܐܲܠܵܗܵܐ:\nܘܚܲܕܼ ܗ̄ܘ̣ ܠܒ̣ܘܼܫܵܐ ܕܝܲܗ̄ܒ̣ ܠܲܥܡܝܼ̈ܕܹܐ ܡ̣ܢ ܓܵܘ ܡܲܝ̈ܵܐ܀ ܚܲܕܼ ܗ̄ܘ̣ ܕܸܒ̣ܚܵܐ ܕܐܸܬܼܚܲܣܝܼܘ ܒܹܗ ܟܠ ܚܲܛܵܝܹ̈ܐ:\nܘܒܲܚܕܼܵܐ ܥܙܲܩܬܼܵܐ ܛܒ̣ܝܼܥܝܼܢ ܓܲܙܹ̈ܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܚܲܕܼ ܗ̄ܘ̣ ܣܐܘܿܢܵܗ̇ ܕܟܲܠܬܼܵܐ ܕܣܸܠܩܲܬ݀ ܡ̣ܢ ܓܵܘ ܡܲܝ̈ܵܐ:\nܡܣܵܐܢܵܐ ܕܢܘܼܪܵܐ ܕܲܡܕܲܝܫܵܐ ܒܹܗ ܠܲܚ̈ܘܵܘܵܬܼܵܐ܀ ܒܲܪ ܐܲܠܵܗܵܐ ܪܵܚܡܵܗ̇ ܐܝܼܬܼܵܘܗܝ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܬܵܘ ܚܲܛܵܝܹ̈ܐ ܓܢܵܘ ܒܲܣܡܵܟܹܗ ܕܲܢܒܲܣܸܡܟ̣ܘܿܢ܀ ܐ̄ܒ̣ܵܐ ܚܲܢܵܢܵܐ ܦܪܝܼܣܝܼܢ ܪ̈ܲܚܡܵܘܗܝ ܥܲܠ ܚܲܛܵܝܹ̈ܐ:\nܡܲܢ ܠܵܐ ܐܵܬܹ̇ܐ ܐܸܠܵܐ ܐܲܝܢܵܐ ܕܣܵܢܹ̇ܐ ܚܲܝܵܘ̈ܗܝ܀ ܠܲܒ̣ܪܵܐ ܙܥܘܿܪܵܐ ܥܲܒ̣ܕܹܗ ܝܵܪܬܵܐ ܥܲܡ ܩܲܫܝܼܫܵܐ:\nܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܡܝܼ̈ܬܹܐ ܡܢܲܚܡܵܐ: ܒܪܸܡܙܹܗ ܕܐܲܒ̣ܵܐ܀ ܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܘܲܚ̣ܝܵܐ ܘܲܗܘ݀ܵܐ ܣܲܒ̣ܪܵܐ ܠܟ̣ܠ ܚܲܛܵܝܹ̈ܐ:\nܕܲܦܫܝܼܩ ܢܸܚܘܿܢ ܒܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܒܪܝܼܟ̣ ܚܵܐܹ̇ܢ ܟܠ܀ ܫܠܸܡ̣ ܕܥܲܠ ܗܵܘ̇ ܒܪܵܐ ܕܦܲܪܲܚ̣ ܢܸܟ̣ܣܵܘ̈ܗܝ.","english":"Faith and baptism are one for God. And one is the garment that He gives to the baptized from within the waters. One is the sacrifice by which all sinners are absolved. And in one font are sealed the treasures of the house of God. One is the veil of the bride who ascends from within the waters, the measure of the wall that adorns the chambers with it. The Son of God is the lover of repentance. Come, sinners, into the fragrance of His incense, that He may perfume you. The merciful Father has spread His mercy over sinners, but He does not come except where one seeks His life. He made the younger son an heir with the elder, that repentance might bring the dead to life by the sign of the Father. He was dead and alive, and hope was given to all sinners, that it is easy to live through blessed repentance. End of the homily on the prodigal son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Faith and baptism are one for God","severity":"info","text":"The opening line asserts the unity of faith and baptism in God, a theological claim that baptism is not merely a rite but an expression of faith.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ (maʿmōdīṯā)","severity":"info","text":"The Syriac term for 'baptism' is used here, derived from the root for 'immersion,' emphasizing the ritual act of initiation.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the younger son an heir with the elder","severity":"info","text":"This echoes the parable of the Prodigal Son (Luke 15:11–32), where the younger son is restored to inheritance alongside the elder, symbolizing repentance.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"one is the garment that He gives to the baptized from within the waters","severity":"info","text":"The 'garment' likely refers to the white baptismal robe given to neophytes in Syriac baptismal liturgy, symbolizing purity and new life.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"End of the homily on the prodigal son","severity":"info","text":"This closing formula marks the conclusion of the metrical homily, a common feature in Jacob of Serugh's works, signaling the end of the discourse.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"He was dead and alive, and hope was given to all sinners","severity":"info","text":"This paradoxical statement reflects the Syriac theological theme of repentance as a death to sin and rebirth to grace, influential in later monastic spirituality.","cites":[{"key":"ed:dsc-351","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/351"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'one is the veil of the bride who ascends from within the waters' is ambiguous: it may refer to the baptismal font as a bride (the Church) or to a literal veil used in baptismal rites. The reading taken follows the liturgical interpretation."],"confidence":"high","notes":[]}]}