{"slug":"dsc-353","id":"syriac:dsc:dsc-353","title":"On the Parable That Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired","title_source":"On the Parable That Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired","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":"2026-11-15T05:27:37Z","cost_usd":0.014399},"source":{"registry_id":"syriac:dsc:dsc-353","work_id":"dsc-353","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/353"},"stats":{"passages":22,"english_words":5879,"coptic_letters":0,"source_letters":12749,"commentary_units":128,"commentary_kinds":8,"derived_notes":0,"ambiguities":40,"work_notes":4,"external_links":3,"timeline":6},"summary":{"work":"dsc-353","abstract":"Jacob of Serugh's metrical homily on the parable of the vineyard laborers (Matt 20:1–16) is a verse exposition composed in Syriac during his episcopal tenure in Batnan (late 5th–early 6th c.). The work survives in multiple manuscripts, including those in the Harvard Syriac collections, but lacks a critical edition or collation. It was not adopted into East or West Syriac liturgical lectionaries, and its reception remains primarily scholarly. The homily exemplifies Jacob's characteristic memra genre, blending typological exegesis with poetic imagery, though some allusions remain obscure.","historical_context":"Jacob of Serugh (c. 451–521 CE) was a leading Syriac poet-theologian of the late antique period, active in the region of Osrhoene (modern-day southeastern Turkey). He composed this memra (verse homily) on the Gospel parable of the laborers in the vineyard (Matt 20:1–16) during his episcopacy at Batnan, likely in the late 5th or early 6th century. The work belongs to the genre of metrical homilies, a hallmark of Jacob's corpus, and reflects the Syriac exegetical tradition's typological and poetic approach. The text survives in multiple manuscripts, including those cataloged in the Harvard Syriac collections (e.g., hollis:alma990002681050203941), but no critical edition or collation of manuscript families exists. It was not incorporated into East or West Syriac liturgical lectionaries, and its transmission has been primarily scholarly, via modern editions and translations. The homily's reception is limited to academic circles, with no evidence of canonical or conciliar use.","significance":"This homily is significant as a representative example of Jacob of Serugh's exegetical method and poetic style, illustrating how Syriac Christianity interpreted Gospel parables through typological and allegorical lenses. It also highlights the broader tradition of memre in late antique Syriac literature, bridging biblical exegesis and liturgical poetry. The work's limited liturgical reception underscores its primarily scholarly afterlife, offering insights into the transmission and use of non-canonical homiletic texts.","timeline":[{"date":"c. 451–521 CE","event":"Life of Jacob of Serugh, Syriac poet-theologian and bishop of Batnan."},{"date":"Late 5th–early 6th c.","event":"Composition of the metrical homily on the parable of the vineyard laborers (Matt 20:1–16)."},{"date":"6th–7th c.","event":"Manuscript transmission of Jacob's memre begins; no precise date for this work."},{"date":"19th–20th c.","event":"Modern editions and translations of Jacob's works, including this homily, appear in scholarly contexts."},{"date":"20th c.","event":"Harvard Syriac collections acquire manuscripts containing this homily (e.g., hollis:alma990002681050203941)."},{"date":"21st c.","event":"Digital edition (ed:dsc-353) produced, based on a single manuscript witness without critical apparatus."}],"relations":[{"work":"Matthew 20:1–16","relation":"Biblical source of the parable expounded in the homily","key":"","label":null,"url":null},{"work":"Luke 20:1–16","relation":"Misreferenced as a parallel; Luke has no such chapter","key":"","label":null,"url":null},{"work":"Jacob of Serugh's other memre","relation":"Part of the same genre and corpus of metrical homilies","key":"","label":null,"url":null},{"work":"Syriac exegetical tradition","relation":"Reflects typological and allegorical interpretation common in Syriac Christianity","key":"","label":null,"url":null}],"external_links":[{"key":"hollis:alma990002681050203941","label":"Harvard Syriac manuscript containing the homily","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941","reason":"Primary manuscript witness for the work"},{"key":"ed:dsc-353","label":"Digital edition of the homily","url":"https://syriaccorpus.org/353","reason":"Source edition used for the translation"},{"key":"wikipedia:Jacob of Serugh","label":"Wikipedia article on Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author"}],"cautions":["The precise date of composition is unknown; only a general late 5th/early 6th c. range is supported.","The edition (ed:dsc-353) is based on a single manuscript witness without critical apparatus or collation of families.","Some allusions in the homily (e.g., 'star that runs and calls in its terror') remain obscure and lack clear referents.","No evidence of liturgical adoption; reception is solely scholarly."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000506,"generated":"2026-11-15T03:44:12Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/353"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8834"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-353","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":128,"english_words":5879,"source_letters":19678,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (ca. 451–521 CE) composed this metrical homily on the parable of the vineyard laborers (Matt 20:1–16). The work likely dates to his episcopal period in Batnan, though no external witness fixes a precise year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, including those cataloged in the Harvard Syriac collections (e.g., hollis:alma990002681050203941). The edition used here (ed:dsc-353) represents a single manuscript witness; variant readings are not collated.","cites":[{"key":"ed:dsc-353","label":"source edition: On the Parable That Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired","url":"https://syriaccorpus.org/353"},{"key":"hollis:alma990002681050203941","label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is not known to have been adopted into the East Syriac or West Syriac liturgical lectionaries. Its reception is primarily scholarly, via modern editions and translations, with no evidence of canonical or conciliar use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not include a critical apparatus or collation of manuscript families. Readers should consult the source edition (ed:dsc-353) for details on scribal corrections and marginalia, which are omitted here.","cites":[{"key":"ed:dsc-353","label":"source edition: On the Parable That Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired","url":"https://syriaccorpus.org/353"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 22 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"dossier:ethiopic-anonymous-testamentum-domini":{"label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},"ed:dsc-353":{"label":"source edition: On the Parable That Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired","url":"https://syriaccorpus.org/353"},"hollis:alma990002681050203941":{"label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒ̣\nܡܐܡܪܐ. ܢܕ. ܕܥܲܠ ܡܲܬܼܠܵܐ ܕܐܸܡܲܪ ܡܵܪܲܢ ܕܦܵܥ̈ܠܹܐ ܕܐܸܓܲܪ ܡܵܪܹܐ ܟܲܪܡܵܐ. ܐܸܦ̮ܬܲܚ ܣܸܦ̈ܘܵܬܼܝ ܠܲܡܡܲܠܵܠܘܼ ܒܚܘܼܒܵܐ ܫܲܪܒܵܟ̣:\nܒܲܪ ܐܲܠܵܗܵܐ ܗܲܒ̣ ܠܝܼ ܕܐܸܡܪܵܟ̣ ܥܲܬ݁ܝܼܪܵܐܝܼܬܼ܀ ܒܵܟ̣ ܗܵܡܹ̇ܣ ܐ̄ܢܵܐ ܐܸܓ̣ܢܘܿܒ̣ ܡܸܢܸܟ̣ ܟܠ ܣܝܼ̈ܡܵܬܼܵܐ:\nܡܵܪܵܐ ܕܓܲܙܹ̈ܐ ܗܲܒ̣ ܠܝܼ ܥܘܼܬܼܪ̈ܲܝܟ ܐܸܣܒܲܥ ܐܸܢܘܿܢ܀ ܓܠܝܼ ܠܝܼ ܐ̄ܪ̈ܵܙܲܝܟ ܕܐܸܓ̣ܠܸܐ ܐܸܢܘܿܢ ܠܐܲܪܥܵܐ ܟ̱ܠܵܗ̇:\nܕܬܸܗܘܸܐ ܟ̱ܠܵܗ̇ ܙܵܡ̇ܪܵܐ ܫܘܼܒ̣ܚܵܐ ܠܐܲܠܵܗܘܼܬܼܵܟ̣܀ ܕܝܼܠܵܟ̣ ܐܸܢܘܿܢ ܟܠܗܘܿܢ ܥܘܼܬܼܪܹ̈ܐ ܕܐܝܼܬܼ ܠܹܗ ܠܐܲܒ̣ܘܼܟ̣:\nܡܸܢܗܘܿܢ ܗܲܒ̣ ܠܝܼ ܕܐܸܥܬܲܪ ܘܐܲܥܬܲܪ ܠܲܕܼܫܵܡܲܥ ܠܝܼ܀ ܗܲܒ̣ ܠܝܼ ܡܸܠܬܼܵܟ̣ ܕܐܝܼܬܹܝܗ̇ ܥܘܼܬܼܪܵܐ ܠܲܕܼܩܵܢܹ̇ܐ: ܠܵܗ̇:\nܐܸܩܢܹܝܗ̇ ܘܐܲܩܢܹܝܗ̇ ܠܐܲܝܢܵܐ ܕܚܵܒܹ̇ܨ ܥܲܠ ܝܘܼܬܼܪ̈ܵܢܹܐ܀ ܘܲܪܕܼܵܐ ܕܡܸܠܲܝ̈ܟ ܐܸܥܦܸܐ ܒܠܸܫܵܢܝ ܡ̣ܢ ܩܸܪ̈ܝܵܢܲܝܟ:\nܘܐܲܦܸܩ: ܐܸܕܼܪܸܐ ܠܟ̣ܢܫܹ̈ܐ ܫܲܪ̈ܒܲܝܟ ܒܲܣܝܼܡܵܐܝܼܬܼ܀ ܙܡܝܼ̈ܢܹܐ ܚܵܝ̇ܪܝܼܢ ܢܸܫܬ݁ܘܿܢ ܚܲܝܹ̈ܐ ܡ̣ܢ ܐܲܓܵܢܵܟ̣:\nܟܵܣܵܟ̣ ܚܲܝܵܐ ܢܲܪܘܸܐ: ܠܟܸܢܫܵܐ ܕܲܡܣܵܘܲܚ ܠܵܟ̣܀ ܚܲܡܪܵܟ̣ ܛܵܒ̣ܵܐ ܒܚܲܪܬܼܵܐ ܕܙܲܒ̣̈ܢܹܐ ܢܦܲܩ̣ ܠܲܒ̣ܪܝܼܬܼܵܐ:\nܕܢܲܛ̣ܪܵܟ̣ ܐܲܒ̣ܘܼܟ̣ ܕܲܠܒ̣ܘܼܝܵܐܹܗ ܕܥܵܠܡܵܐ ܬܸܗܘܸܐ܀ ܛܲܥܡܵܟ̣ ܚܲܠܝܵܐ ܗܵܐ ܡܙܝܼܥ ܠܸܫܵܢܝ: ܐܸܩܥܸܐ ܫܘܼܒ̣ܚܵܐ:\nܠܐܲܒ̣ܵܐ ܕܫܲܠܚܵܟ̣ ܕܢܸܬܼܚܲܠܘܿܢ ܒܵܟ̣ ܟܠ ܡܲܪܝܼܪܹ̈ܐ܀ ܝܼܫܘܿܥ ܕܸܒ̣ܫܵܐ ܕܡ̣ܢ ܬܲܓ̣ܪܘܼܡܬ݂ܗ ܕܐܲܪܝܵܐ ܡܵܘܬܵܐ:\nܢܦܲܩ̣ ܕܲܢܚܲܠܸܐ ܚܸܢ̈ܟܹܐ ܕܥܵܠܡܵܐ ܕܡܲܪܝܼܪ̈ܵܢ ܗ̄ܘܲܝ̈܀ ܟܵܘܟ݁ܒ̣ܵܐ ܕܲܪܗܸܛ̣ ܘܲܩ̣ܪܵܐ ܒܕܸܢܚܹܗ ܠܐܲܬܼܪ̈ܵܘܵܬܼܵܐ:\nܕܢܲܝܬ݁ܘܿܢ ܕܲܫܢܹ̈ܐ ܠܐܲܒ̣ܵܐ ܕܫܲܕܪܹܗ: ܫܘܼܒ̣ܚܵܐ ܪܲܒܵܐ܀","english":"Of the Holy One, Mar Jacob. A Memra. On the Parable that Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired. I open my lips to speak with love, O my Lord: Son of God, grant that I may utter your riches. In you I hope, O Jacob, to receive from you all the treasures. Lord of treasures, give me your riches, that I may be filled and go forth. Reveal to me your mysteries, that I may go forth and be revealed to the whole earth, so that all of it may sing praise to your divinity. Yours are all the riches that belong to your Father. From them, grant that I may become rich and enrich those who hear me. Give me your word, which is riches for those who thirst for it. I shall receive it and cause it to be received by anyone who yearns for your abundance. May the rose of your words be placed upon my tongue from your utterances, and I shall bring forth and scatter your pleasant narratives to the hearers. All together, they shall drink life from your fountain. Your living cup intoxicates the hearer who awaits you. Your good wine at the end of the feasts goes forth to creation, so that your Father's treasure, which is hidden from the world, may be revealed. Your sweet taste has now moved my tongue; I shall receive praise for the Father who sent you, that through you all the bitter ones may be sweetened. Jesus, the honey from the interpretation of the lion of death, went forth to sweeten the bitter cups of the world that were bitter. The star that runs and calls in its terror to the places, that it may bring the lost to the Father who sent it: great praise.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ","severity":"info","text":"The Syriac term ܡܐܡܪܐ (memra) marks this as a verse homily, a standard genre for Jacob of Serugh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܬܼܠܵܐ","severity":"info","text":"The word ܡܲܬܼܠܵܐ (parable) introduces the Gospel parable of the laborers in the vineyard (Matt 20:1–16; Luke 20:1–16 is a misreference).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܦܵܥ̈ܠܹܐ ܕܐܸܓܲܪ ܡܵܪܹܐ ܟܲܪܡܵܐ","severity":"info","text":"This phrase directly echoes the parable of the laborers hired by the vineyard owner (Matt 20:1–16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܲܥܩܘܿܒ̣","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) was a prominent Syriac poet-theologian, known for his metrical homilies (memre) on biblical and liturgical themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܸܒ̣ܫܵܐ ܕܡ̣ܢ ܬܲܓ̣ܪܘܼܡܬ݂ܗ ܕܐܲܪܝܵܐ ܡܵܘܬܵܐ","severity":"info","text":"The phrase 'honey from the interpretation of the lion of death' likely alludes to Christ as the sweetener of death's bitterness, a typological image common in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܵܘܟ݁ܒ̣ܵܐ ܕܲܪܗܸܛ̣ ܘܲܩ̣ܪܵܐ ܒܕܸܢܚܹܗ","severity":"caution","text":"The 'star that runs and calls in its terror' is obscure; it may refer to the star of Bethlehem or a celestial metaphor for Christ's salvific mission, but the exact referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'star that runs and calls in its terror' is ambiguous; it may be a reference to the star of Bethlehem or a broader cosmic image.","The phrase 'honey from the interpretation of the lion of death' could be a specific exegetical tradition not fully identified."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܵܟ̣ ܡܵܪܝ ܬܸܬ݁ܙܝܼܥ ܟ̱ܠܵܗ̇ ܐܲܪܥܵܐ ܠܲܡܫܲܒܵܚܘܼ:\nܕܟ̣ܠܵܗ̇ ܢܸܗܪܲܬ݀ ܡ̣ܢ ܙܲܠܝܼܩܲܝ̈ܟ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܡܲܝ̈ܵܐ ܐܢ̄ܬ݁ ܚܲܝܹ̈ܐ ܕܟ̣ܠ ܡܲܢ ܕܲܒ̣ܥ̣ܵܐ ܘܐܸܫܬ݁ܝܼ ܡܸܢܵܟ:\nܒܣܸܡ̣ ܒܵܟ̣ ܘܲܡܣܲܒܲܥ̣ ܡ̣ܢ ܡܲܒ݁ܘܼܥܵܐ ܕܲܡܠܸܐ ܪ̈ܲܚܡܹܐ܀ ܢܒܲܥ̣ ܝܘܼܠܦܵܢܵܟ̣ ܡ̣ܢ ܓܵܓ̣ܘܿܠܬܵܐ ܥܕܸܢ ܕܐܲܠܵܗܵܐ:\nܘܲܢܦܲܩ̣ ܐܲܫܩ̣ܝܼ ܠܟ̣ܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܕܚܲܪܝܼܒ̣ܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܣܸܒ̣ܥܲܬ݀ ܡܸܢܵܟ̣ ܐܲܪܥܵܐ ܨܗܝܼܬܼܵܐ ܘܲܡܛܲܪܲܦܬܵܐ:\nܘܪܸܘܙܲܬ݀ ܘܲܗܘ݀ܵܬܼ ܐܲܝܟ̣ ܦܲܪܕܲܝܣܵܐ ܕܲܡܠܸܐ ܛܘܼ̈ܒܹܐ܀ ܥܲܠ̣ܘ ܐܲܝܟ̣ ܬܲܦܹ̈ܐ ܕܢܲܗܪ̈ܵܘܵܬܼܵܐ ܠܥܵܠܡܵܐ ܫܲܪ̈ܒܲܝܟ:\nܘܲܒ̣ܝܘܼܠܦܵܢܵܟ̣ ܗܵܐ ܡܸܬܼܗܲܓ݁ܝܵܐ ܒܪܝܼܬܼܵܐ ܟ̱ܠܵܗ̇܀ ܦܝܼܫܘܿܢ ܓܝܼܚܘܿܢ ܕܸܩܠܲܬܼ ܘܲܦܪܵܬܼ ܦܵܫ̣ܘ ܡ̣ܢ ܫܸܩܝܵܐ:\nܕܡ̣ܢ (ܬܲܠܡܝܼ̈ܕܲܝܟ ܐܸܬ݁ܬܲܦܲܦ: ܠܹܗ ܠܥܵܠܡܵܐ ܢܸܫܬܸܐ܀ ܨܠܝܼܒ̣ܵܐ ܬܪܲܥ̣ ܗ̄ܘ̣ܵܐ ܚܲܕܼ ܡܲܒ݁ܘܼܥܵܐ ܡ̣ܢ ܓܵܓ̣ܘܼܠܬܵܐ:\nܘܠܲܐܪܒܲܥ ܦܸܢ̈ܝܵܢ ܦܲܠܸܓ̣ ܢܲܦ̮ܫܹܗ ܘܗܵܐ ܡܲܫܩܸܐ ܠܲܢ܀ ܩܵܡ̣ ܥܲܠ ܪܵܡܬܼܵܐ ܘܲܦܬܲܚ̣ ܒܹܐܪܵܐ ܠܘܼܩܒܲܠ ܥܘܼܡܩܵܐ:\nܕܬܸܗܘܸܐ ܟܵܒܼ̇ܫܵܐ ܒܫܸܩܝܵܗ̇ ܪܵܡܵܐ ܠܐܲܪܥܵܐ ܟ̱ܠܵܗ̇܀ ܪܲܟܸܒ̣ ܬܲܦܹ̈ܐ ܠܘܼܩܒܲܠ ܥܲܡܡܹ̈ܐ ܘܐܲܬܼܪ̈ܵܘܵܬܼܵܐ:\nܘܐܸܫܬ݁ܝܼܘ ܟܠܗܘܿܢ ܘܲܣܒܲܥ̣ܘ ܡܹܐܡܪ̈ܲܝܟ: ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܫܸܡܥܲܬ݀ ܩܵܠܵܟ̣ ܟ̱ܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܕܕܲܡܝܼܟ̣ܵܐ ܗ̄ܘ̣ܵܬܼ:\nܘܢܵܕܲܬ݀ ܩܵܡܲܬ݀ ܢܸܩܫܲܬ݀ ܟܲܦܵܐ ܠܲܡܫܲܒܵܚܘܼ܀ ܬܵܘ ܢܸܬܼܒܲܣܲܡ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ ܕܲܡܠܸܐ ܚܲܝܹ̈ܐ: ܒܢܲܝ̈ܵܐ ܪ̈ܚܝܼܡܹܐ:\nܕܝܼܠܕܲܬ݀ ܟܲܪܣܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ܀ ܐܲܝܬܵܘ ܥܲܡܟ̣ܘܿܢ ܟܸܢܫܹ̈ܐ ܕܚܘܼܫܵܒܲܝ̈ܟܘܿܢ:\nܕܗܵܟܲܢ ܬܵܒܲܥ̇ ܫܲܪܒܹܗ ܕܲܒ̣ܪܵܐ ܠܲܕܼܫܵܡܲܥ̇ ܠܹܗ܀","english":"To you, my Lord, the whole earth is stirred to praise you,\nfor all creation thirsts from your divine rays. You are the water of life for all who desire and drink from you;\nthey delight in you and are sated from the spring that is full of mercy. Your teaching is sought from Golgotha, the place of God,\nand it went forth and gave drink to the whole creation, which was parched. The thirsty and withered earth was sated from you,\nand it blossomed and became like a paradise full of blessings. Your rays rose like channels for the world,\nand by your teaching the whole creation is now guided. The Pishon, Gihon, Tigris, and Euphrates ceased from their flow,\nfor from your disciples it was sprinkled upon the world and it drank. The cross became a single spring from Golgotha,\nand to the four directions it divided itself and now waters you. It stood on the height and opened a well opposite the depth,\nso that its flow might subdue the height for the whole earth. It mounted channels opposite the peoples and regions,\nand they all drank and were sated by your words spiritually. The whole creation, which was asleep, heard your voice,\nand it arose, stood up, and clapped its hands to praise you. Come, be refreshed from the teaching that is full of life,\nby the beloved children of the womb of baptism. Bring with you the passions of your thoughts,\nso that thus you may follow the course of the one who hears it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܵܓ̣ܘܿܠܬܵܐ","severity":"info","text":"Golgotha is invoked as the source of teaching, linking the crucifixion to the life-giving water metaphor. This aligns with Jacob's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܝܼܫܘܿܢ ܓܝܼܚܘܿܢ ܕܸܩܠܲܬܼ ܘܲܦܪܵܬܼ","severity":"info","text":"The four rivers (Pishon, Gihon, Tigris, Euphrates) echo Genesis 2:10–14, where they water Eden. Jacob reworks them as symbols of apostolic teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The image of the cross as a spring from Golgotha dividing into four directions reflects early Syriac liturgical and iconographic traditions of the cross as cosmic axis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address to the Lord (lines 1–6) to a narrative of the cross's effect (lines 7–12), then returns to an exhortation to the audience (lines 13–14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase 'beloved children of the womb of baptism' reflects Jacob's catechetical context, likely addressed to neophytes or a baptismal congregation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܢܸܗܪܲܬ' (thirsts) could be read as a metaphor for spiritual longing or a literal drought; the translation opts for the former.","The phrase 'ܦܝܼܫܘܿܢ ܓܝܼܚܘܿܢ ܕܸܩܠܲܬܼ ܘܲܦܪܵܬܼ' may be a textual variant or scribal addition; the standard list of four rivers is Pishon, Gihon, Tigris, Euphrates."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܟ̱ܠܵܟ̣ ܢܹܐܬܸܐ ܐܸܢ ܗܘ݀ ܕܐܵܬܹ̇ܝܬ݁ ܨܹܝܕܼ ܝܘܼܠܦܵܢܵܐ:\nܕܟ̣ܠܵܟ̣ ܒܵܥܹ̇ܐ ܡܫܝܼܚܵܐ ܕܢܲܚܸܐ ܘܬܸܗܘܸܐ ܥܲܡܹܗ܀ ܣܒܲܪܬܼܵܐ ܢܘܼܗܪܵܐ ܗ̄ܝܼ ܕܲܠܢܲܦ̮ܫܵܬܼܵܐ ܚܸܫ̈ܘܿܟ̣ܵܬܼܵܐ:\nܒܕܸܢܚܵܗ̇ ܝܸܗܒܲܬ݀ ܢܘܼܗܪܵܐ ܘܚܲܝܹ̈ܐ ܘܒܲܣܝܼܡܘܼܬܼܵܐ܀ ܡܹܐܡܪ̈ܵܘܗܝ ܕܲܒ̣ܪܵܐ ܚܲܝܹ̈ܐ ܛܥܝܼܢܝܼܢ ܠܲܡܦܲܠܵܓ̣ܘܼ:\nܒܥܵܠܡܵܐ ܟ̱ܠܹܗ ܠܐܲܝܢܵܐ ܕܫܵܡܲܥ̇ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ܀ ܛܘܼ̈ܒܹܐ ܘܥܘܼܬܼܪܹ̈ܐ ܛ̣ܥܲܢ ܘܐܲܝܬ݁ܝܼ ܠܲܢ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒ̣ܘܼܗܝ:\nܘܲܠܡܸܣ̈ܟܹ݁ܢܹܐ ܥ̣ܒܲܕܼ ܓܹܐܙܲܒ̣ܪܹ̈ܐ ܥܲܠ ܣܝܼ̈ܡܵܬܹܗ܀ ܡܵܪܵܐ ܕܡܲܠܟܹ̈ܐ ܗܘ݀ܵܐ ܡܸܣܟܹ݁ܢܵܐ ܡܸܛܠ ܕܲܨܒ̣ܵܐ:\nܘܗܵܐ ܥܲܬ݁ܝܼܪܵܐ ܟ̱ܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܒܡܸܣܟܹ݁ܢܘܼܬܹܗ܀ ܡܲܠܸܠ̣ ܥܲܡܲܢ ܥܲܠ ܕܲܫ̣ܦܲܪ ܠܹܗ ܕܢܸܗܘܸܐ ܡܸܢܲܢ:\nܘܲܒ̣ܝܘܼܠܦܵܢܹܗ ܡܠܲܚ̣ ܢܲܦ̮̈ܫܵܬܼܵܐ ܕܦܲܟ݁ܝܼ̈ܗܵܢ ܗ̄ܘܲܝ̈܀ ܗܘ݀ܵܐ ܠܲܢ ܐܵܣܝܵܐ ܘܲܛ̣ܥܲܢ ܟܹܐܒܹ̈ܐ ܕܲܟ̣ܪܝܼܗܘܼܬܲܢ:\nܗܘ݀ܵܐ ܠܲܢ ܪܵܥܝܵܐ ܘܟܲܢܫܵܗ̇ ܠܥܵܢ̈ܵܐ ܕܐܲܒ݁ܝܼܕܼܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܗܘ̣ܵܐ ܠܲܢ ܠܲܚܡܵܐ ܘܲܛ̣ܪܲܕܼ ܟܲܦܢܵܐ ܡ̣ܢ ܢܲܦ̮̈ܫܵܬܲܢ:\nܗܘ݀ܵܐ ܠܲܢ ܡܲܝ̈ܵܐ ܘܦܲܝܸܓ̣ ܨܲܗܝܵܐ ܕܚܵܢܹ̇ܩ ܗ̄ܘ̣ܵܐ ܠܲܢ܀ ܗܘ݀ܵܐ ܠܲܢ ܐܘܼܪܚܵܐ ܘܗܲܠܸ̣ܢܲܢ ܒܵܗ̇ ܕܢܹܐܬܸܐ ܠܐܲܬܼܪܹܗ:\nܗܘ݀ܵܐ ܠܲܢ ܬܲܪܥܵܐ ܘܒܹܗ ܐܲܥܸܠ̣ ܠܲܢ ܨܹܝܕܼ ܝܵܠܘܿܕܹܗ܀ ܗܘ݀ܵܐ ܠܲܢ ܐܲܚܵܐ ܕܢܸܬܼܚܲܝܲܢ ܠܹܗ: ܘܢܸܗܘܸܐ ܥܲܡܹܗ:\nܘܛܲܗܸܡ ܠܲܢ ܒܹܗ ܘܚܲܠܛܲܢ ܥܲܡܹܗ ܘܲܗܘ݀ܵܐ ܡܸܢܲܢ܀ ܕܢܲܚ̣ ܒܹܗ ܒܥܵܠܡܲܢ ܐܲܝܟ̣ ܐܝܼܡܵܡܵܐ ܕܲܡܠܸܐ ܢܘܼܗܪܵܐ:\nܘܣܵܦ̣ ܚܸܫܘܿܟ̣ܵܐ ܕܡܵܝ̇ܫܵܐ ܗ̄ܘ̣ܵܬܼ ܒܹܗ ܒܪܝܼܬܼܵܐ ܟ̱ܠܵܗ̇܀ ܒܡܲܬܼ̈ܠܹܐ ܡܲܠܸܠ̣ ܘܲܒ̣ܦܸܠܵܐ̈ܬܼܵܐ ܒܪܵܐ ܢܲܗܝܼܪܵܐ:\nܕܲܒ̣ܕܼܘܼܪܵܫܵܐ ܢܚܲܟ݁ܡܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܕܬܸܒ̣ܥܸܐ ܠܫܲܪ̈ܒܵܘܗܝ܀","english":"All of you, come, if it is he who came for the sake of teaching:  \nFor all of you desire Christ, that he might live and be with you. The Gospel is a light for the souls that are in darkness;  \nby its radiance it gave light, life, and sweetness. His words are living bread, distributed for the partaking:  \nin the whole world, to every place that hears, lovingly. Blessings and riches he bore and brought to you from his Father’s house;  \nand for the poor he made treasuries from his stores. The Lord of kings is himself poor, because he willed it;  \nand behold, the whole creation is rich in his poverty. He spoke with you concerning what seemed good to him, that he might be from you;  \nand by his teaching he salted the souls that were insipid. He himself is for us the physician, and he bore away the pains of our sickness;  \nhe himself is for us the shepherd, and he drove away the wolves that were about to destroy. He became for us bread, and drove out hunger from our souls;  \nhe himself is for us water, and quenched the thirst that was consuming us. He himself is for us the way, and led us on it that we might come to his place;  \nhe himself is for us the door, and through it he brought us in to his begetter. He himself is for us the brother, to whom we are joined, and he is with us;  \nand he purified us with him, and mingled us with him, and he himself is from us. So that in our world he might shine like a day full of light,  \nand dispel the darkness that had settled over the whole creation. He spoke in parables and in similitudes, building a bright path,  \nso that by inquiry she might teach herself to follow her kinds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܠܸܠ̣ ܥܲܡܲܢ ܥܲܠ ܕܲܫ̣ܦܲܪ ܠܹܗ ܕܢܸܗܘܸܐ ܡܸܢܲܢ","severity":"info","text":"The phrase 'he spoke with you concerning what seemed good to him, that he might be from you' suggests Christ's incarnation as a voluntary act of solidarity with humanity, a key theme in Jacob's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܒܲܪܬܼܵܐ","severity":"info","text":"The Syriac term ܣܒܲܪܬܼܵܐ (sebarthā) means 'Gospel' or 'good news,' here metaphorically described as a light for souls in darkness, aligning with Jacob's exegetical emphasis on illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܹܐܡܪ̈ܵܘܗܝ ܕܲܒ̣ܪܵܐ ܚܲܝܹ̈ܐ ܛܥܝܼܢܝܼܢ ܠܲܡܦܲܠܵܓ̣ܘܼ","severity":"info","text":"The phrase 'his words are living bread, distributed for the partaking' echoes John 6:35 ('I am the bread of life') and the Eucharistic distribution, a common typology in Syriac liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܲܒ̣ܦܸܠܵܐ̈ܬܼܵܐ ܒܪܵܐ ܢܲܗܝܼܪܵܐ","severity":"info","text":"Jacob's reference to speaking 'in parables and in similitudes' reflects the Syriac exegetical tradition of using narrative forms to convey theological truths, as seen in his homilies on biblical parables.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ݀ܵܐ ܠܲܢ ... ܗܘ݀ܵܐ ܠܲܢ ...","severity":"info","text":"The repeated anaphora 'He himself is for us' (ܗܘ݀ܵܐ ܠܲܢ) structures a litany of Christ's roles (physician, shepherd, bread, water, way, door, brother), building a cumulative rhetorical effect typical of Jacob's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܲܚ̣ ܒܹܗ ܒܥܵܠܡܲܢ ܐܲܝܟ̣ ܐܝܼܡܵܡܵܐ ܕܲܡܠܸܐ ܢܘܼܗܪܵܐ","severity":"caution","text":"The phrase 'that in our world he might shine like a day full of light' may be a textual crux: the Syriac verb ܕܢܲܚ̣ (dnaḥ) is ambiguous between 'shine' and 'rise,' and the clause's connection to the preceding list is syntactically loose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings due to manuscript variants, particularly in the sequence of Christological titles and the final clause about 'teaching herself to follow her kinds,' which may reflect a scribal gloss or a damaged passage."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܒܕܸܡ̈ܘܵܢ ܕܸܡ̈ܘܵܢ ܨܵܪ ܡܲܠܟ݁ܘܼܬܹܗ ܟܲܕܼ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ:\nܕܲܒ̣ܨܘܼܪ̈ܵܬܼܵܗ̇ ܢܸܬܼܪܲܓ̣ܪܲܓ̣ ܠܵܗ̇ ܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܒܲܚܕܼܵܐ ܕܘܼܟ݁ܬܼܵܐ ܒܲܒ̣ܬܼܘܼ̈ܠܵܬܼܵܐ ܥܣܲܪ ܨܵܪܵܗ̇ ܗ̄ܘ̣ܵܐ:\nܘܲܒ̣ܡܸܫܬܘܼܬܼܵܐ ܘܲܒ̣ܠܲܡܦܹܝ̈ܕܹܐ ܕܚܲܟ݁ܝܼ̈ܡܵܬܼܵܐ܀ ܒܕܼܘܼܟ݁ܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ ܕܲܡܝܵܗ̇ ܠܟܲܟ݁ܪܵܐ ܘܲܠܝܘܼܬܼܪ̈ܵܢܹܐ:\nܕܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܐܵܬܹ̇ܐ ܒܐܲܥ̈ܦܹܐ ܠܡܵܪܹܐ ܒܲܝܬܵܐ܀ ܐܝܼܬܼ ܬܘܼܒ̣ ܐܲܝܟܵܐ ܕܨܵܪ ܒܲܦܪܸܕ݁ܬܼܵܐ ܙܥܘܿܪܬܵܐ ܕܲܗܘ݀ܵܬܼ:\nܐܲܝܟ̣ ܐܝܼܠܵܢܵܐ ܘܒ̣ܵܗ̇: ܦܵܪܲܚܬܼܵܐ ܩܸܢܵܗ̇ ܣܵܡܲܬ݀܀ ܘܬܼܘܼܒ̣ ܠܲܚܡܝܼܪܵܐ ܙܥܘܿܪܵܐ ܕܲܡܝܵܗ̇ ܗܵܘ̇ ܕܲܛܡܲܪܬܹܗ:\nܐܲܢ̄ܬ݁ܬܼܵܐ ܒܠܲܝܫܵܐ ܘܲܚܡܲܥ̣ ܟ̱ܠܹܗ ܘܐܸܬܼܒܲܣܲܡ ܒܹܗ܀ ܘܥܲܡ ܗܵܠܹܝܢ ܬܘܼܒ̣ ܨܵܪ ܡܲܠܟ݁ܘܼܬܹܗ ܒܡܵܪܹܗ ܒܲܝܬܵܐ:\nܕܲܢܦܲܩ̣ ܘܐܸܓܲܪ ܦܵܥ̈ܠܹܐ ܠܟܲܪܡܹܐ ܠܡܸܦܠܲܚ ܥܲܡܹܗ܀ ܢܹܐܡܲܪ ܗܵܫܵܐ ܥܠܵܘܗܝ ܥܲܠ ܗܵܢܵܐ ܡܲܬܼܠܵܐ ܕܲܥ̣ܒܲܕܼ:\nܒܲܪ ܐܲܠܵܗܵܐ ܟܲܕܼ ܡܲܠܟ݁ܘܼܬܹܗ ܒܦܵܥ̈ܠܹܐ ܨܵܪܵܗ̇܀ ܐ̄ܡܲܪ ܗ̄ܘ̣ܵܐ ܕܕܼܵܡ̇ܝܵܐ ܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܠܓܲܒ̣ܪܵܐ ܕܲܢܦܲܩ̣ ܕܢܹܐܓ̣ܘܿܪ ܦܵܥ̈ܠܹܐ ܠܟܲܪܡܵܐ ܕܝܼܠܹܗ܀ ܘܲܩ̣ܪܵܐ ܦܵܥ̈ܠܹܐ ܒܨܲܦܪܹܗ ܕܝܵܘܡܵܐ ܘܩܲܨ ܕܹܝܢܵܪܵܐ:\nܠܚܲܕܼ ܚܲܕܼ ܡܸܢܗܘܿܢ ܘܐܲܥܸܠ̣ ܦܵܠܚ̇ܝܼܢ ܟܲܫܝܼܪܵܐܝܼܬܼ܀ ܘܲܒ̣ܬܼܠܵܬܼ ܫܵܥ̈ܝܼܢ ܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܢܹܐ ܚ̣ܙܵܐ ܘܲܩ̣ܪܵܐ ܐ̄ܢܘܿܢ:\nܐܲܥܸܠ̣ ܐܸܢܘܿܢ ܥܲܠ ܦܘܼܠܚܵܢܹܗ ܨܹܝܕܼ ܩܲܕܼܡܵܝܹ̈ܐ܀ ܘܲܒ̣ܫܸܬܼ ܫܵܥ̈ܝܼܢ ܬܘܼܒ̣ ܠܲܐ̄ܚܪ̈ܵܢܹܐ ܐ̄ܓܲܪ ܒܲܛܢܵܢܹܗ:\nܟܲܕܼ ܠܵܐ ܦܲܪܸܩ̣ ܕܲܟ̣ܡܵܐ ܫܵܩ̇ܠܝܼܢ ܐܲܓ̣ܪܵܐ ܡܸܢܹܗ܀","english":"with his parables he formed his kingdom while he was teaching:  \nby its small images the whole world was inflamed. In one place, among the virgins, he formed it,  \nand at the feast and the lamps of the wise. In another place, he likened it to a measure and to the surplus  \nof the great wealth that comes in sheaves to the master of the house. There is also where he formed it by a small loaf of leaven,  \nlike a tree, and in it: the shoot of its branch he placed. And again, by the small leavened bread that he likened to that which its hidden meaning  \nthe woman kneads and leavens the whole and it becomes pleasant through it. And along with these, again, he formed his kingdom by the master of the house  \nwho went out and hired laborers for the vineyard to work with him. Let us now speak concerning this parable that  \nthe Son of God made when he formed his kingdom with laborers. He said that this kingdom of the house of God  \nis like the man who went out to hire laborers for his own vineyard. And he called laborers in the morning of the day and fixed their wages,  \nfor each one of them, and they entered and worked diligently. And at the third hour, he saw other laborers and called them:  \n\"Enter, come, come to his work alongside the first ones.\" And at the sixth hour, again, he hired others for his work,  \nwithout distinguishing how much wage they would receive from him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage enumerates various parables by which Christ formed his kingdom, culminating in the vineyard parable. The list includes images of virgins, a feast, lamps, a measure, surplus, a small loaf, a tree, and leavened bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܪ","severity":"info","text":"The verb ܨܵܪ (ṣār) means 'he formed' or 'he shaped,' used repeatedly to describe Christ's act of constructing his kingdom through parables. It carries the sense of deliberate, creative formation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The parable of the laborers hired for a vineyard (cf. Matt 20:1–16) is the core scriptural reference. Jacob of Serugh retells the story, emphasizing the master hiring workers at different hours (morning, third, sixth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of 'the feast and the lamps of the wise' likely alludes to the parable of the wise and foolish virgins (Matt 25:1–13) or to liturgical imagery of lamps in Syriac tradition, symbolizing enlightenment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a narrative catalogue of parables, building toward the vineyard parable. The repeated phrase 'he formed his kingdom' creates a structural refrain, linking diverse images under a single theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrases, e.g., 'the small leavened bread that he likened to that which its hidden meaning the woman kneads.' The exact referent of the 'hidden meaning' is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' who kneads leavened bread is not specified; she may be an allegorical figure or a generic example.","The phrase 'the shoot of its branch he placed' (ܦܵܪܲܚܬܼܵܐ ܩܸܢܵܗ̇ ܣܵܡܲܬ݀) is syntactically ambiguous: the subject of 'placed' is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܒܲܬܼܫܲܥ ܫܵܥ̈ܝܼܢ ܚ̣ܙܵܐ ܬܘܼܒ̣ ܦܵܥ̈ܠܹܐ ܘܐܲܥܸܠ̣ ܐܸܢܘܿܢ:\nܕܥܵܪܹܐ ܗ̄ܘ̣ ܟܲܪܡܹܗ ܠܟ̣ܠܵܗ̇ ܒܪܝܼܬܪܵܐ ܕܬܸܦܠܘܿܚ: ܥܲܡܹܗ܀ ܘܒ̣ܵܬܲܪ ܗܵܟܲܢ ܢܦܲܩ̣ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܡܵܪܹܐ ܟܲܪܡܵܐ:\nܘܲܚ̣ܙܵܐ ܦܵܥ̈ܠܹܐ ܐ̄ܚܪܵܢܹܐ ܕܩܵܝ̇ܡܝܼܢ ܟܲܕܼ ܒܲܛܝܼܠܝܼܢ܀ ܘܫܲܪܝܼ ܕܢܹܐܡܲܪ ܡܵܪܹܐ ܟܲܪܡܵܐ ܟܲܕܼ ܡܸܬܼܥܲܕܲܠ:\nܒܦܵܥ̈ܠܹܐ ܕܲܒ̣ܛܸܠ̣ܘ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܝܵܘܡܵܐ ܟ̱ܠܹܗ܀ ܠܡܵܢܵܐ ܐ̄ܢܵܫܵܐ ܒܲܛܝܼܠܝܼܢ ܐܢ̄ܬ݁ܘܿܢ ܘܲܣܪܝܼܩܝܼܢ ܐܢ̄ܬ݁ܘܿܢ:\nܘܲܕܼܠܵܐ ܥܵܒ̣ܵܕܼܵܐ ܡܸܫܬܲܛܹܝܢ ܐܢ̄ܬ݁ܘܿܢ ܝܘܡܵܐ ܟ̱ܠܹܗ܀ ܡܸܛܠ ܡܵܢܵܐ ܠܵܐ ܦܵܠܚ̇ܝܼܢ ܐܢ̄ܬ݁ܘܿܢ ܥܲܡ̣ ܚܲܒ̣ܪ̈ܲܝܟ݁ܘܿܢ:\nܒܟܲܪܡܵܐ ܕܡܸܫܟܲܚ ܢܸܬܸܠ ܚܲܝܹ̈ܐ ܠܲܕܼܦܵܠܲܚ ܠܹܗ܀ ܠܡܘܿܢ ܒܸܛܠܵܢܵܐ ܕܒܲܪܟ̣ܘܿܢ ܥܲܡܹܗ ܝܵܘܡܵܐ ܟ̱ܠܹܗ:\nܘܲܡܛ̣ܵܐ ܪܲܡܫܵܐ ܘܐܲܢ̈ܬ݁ܘܿܢ ܩܵܝ̇ܡܝܼܢ ܐܲܝܟ̣ ܒܲܗܝܼ̈ܬܹܐ܀ ܐܵܡܪܝܼܢ ܦܵܥ̈ܠܹܐ ܠܵܐ ܐ̄ܢܵܫ ܐܲܓ̣ܪܲܢ ܢܸܦܠܘܿܚ ܥܲܡܹܗ:\nܐܵܦܠܵܐ ܩ̣ܪܵܐ ܠܲܢ ܡܵܪܹܐ ܟܲܪܡܵܐ ܥܲܠ ܦܘܼܠܚܵܢܹܗ܀ ܐܵܡܲܪ ܠܗܘܿܢ ܙܸܠܘ ܐܵܦ ܐܲܢ̄ܬ݁ܘܿܢ ܒܵܥܹ̇ܐ ܗ̄ܘ̣ ܟܲܪܡܵܐ:\nܦܵܥ̈ܠܹܐ ܕܫܵܥ̇ܬܼܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣ ܥ̇ܒ̣ܵܕܼܵܐ ܠܟ̣ܠ ܕܐܵܬܹ̇ܐ ܠܹܗ܀ ܘܐܸܬ݀ܵܘ ܦܵܥ̈ܠܹܐ ܘܲܗܘ݀ܵܐ ܪܲܡܫܵܐ ܕܢܸܣܒ̣ܘܼܢ ܐܲܓ̣ܪܵܐ:\nܘܲܠܪ̈ܲܒ݁ܒܲܝܬܹܗ ܡܵܪܹܐ ܒܲܝܬܵܐ ܩ̣ܪܵܐ ܘܐܸܡܲܪ ܠܹܗ܀ ܩܘܼܡ ܗܲܒ̣ ܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ ܠܦܵܥ̈ܠܹܐ ܕܲܦܠܲܚ̣ܘ ܥܲܡܲܢ:\nܘܗܲܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܕܹܝܢܵܪ ܕܹܝܢܲܪ ܡܵܐ ܕܝܵܗܹ̇ܒ̣ ܐܲܢ̄ܬ݁܀ ܡܸܢܗܘܿܢ ܫܲܪܵܐ ܘܲܠܚܲܕܼ ܡܸܢܗܘܿܢ ܗܲܒ̣ ܕܹܝܢܵܪܵܐ:\nܘܗܵܟܲܢ ܐܲܫܘܵܐ ܘܗܲܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ܀ ܘܩܵܡ̣ ܪܲܒ݁ ܒܲܝܬܵܐ ܕܢܸܬܸܠ ܐܲܓ̣ܪܵܐ ܐܲܝܟ̣ ܕܐܸܬܼܦܲܩܲܕܼ:\nܘܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܠܟ̣ܠ ܚܲܕܼ ܡܸܢܗܘܿܢ ܚܲܕܼ: ܕܹܝܢܵܪܵܐ܀","english":"And at the ninth hour he saw other laborers and brought them in: for he intended his entire vineyard to be cultivated by them. And after this, the master of the vineyard went out at the eleventh hour: and he saw other laborers standing idle. And the master of the vineyard began to speak, while he was distressed: about the laborers who had ceased from work the whole day. Why are you standing idle, you have come and are empty, you have come: and without doing any work you have been wandering about the whole day. Why did you not work, you have come with your companions: in the vineyard where it is possible to give life to those who cultivate it? Why are you standing idle, your curse is with him the whole day: and evening came and you have come standing like shameful ones. The laborers say: No one gave us wages to work with him: nor did the master of the vineyard call us to his work. He says to them: Go, even you, the vineyard desires: laborers of the hour who are ready to do work for everyone who comes to it. And the laborers came, and it was evening, and they received wages: and the master of the house called his stewards and said to him: Rise, give good wages to the laborers who worked with us: and give to the others a denarius, a denarius, what you give. From among them, begin and to one of them give a denarius: and thus equally give to the others and to the first ones. And the master of the house arose to give wages as he was commanded: and he gave to the others, to each one of them, one denarius.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܲܬܼܫܲܥ ܫܵܥ̈ܝܼܢ","severity":"info","text":"The passage shifts from the ninth hour (ܒܲܬܼܫܲܥ ܫܵܥ̈ܝܼܢ) to the eleventh hour (ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܡܵܪܹܐ ܟܲܪܡܵܐ), marking a temporal progression in the parable's narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܹܝܢܵܪܵܐ","severity":"info","text":"The term ܕܹܝܢܵܪܵܐ (denarius) is a Roman silver coin, used here as the wage unit. Its repeated mention underscores the parable's economic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܪܹܐ ܟܲܪܡܵܐ","severity":"info","text":"The phrase 'master of the vineyard' (ܡܵܪܹܐ ܟܲܪܡܵܐ) echoes the parable in Matthew 20:1–16 and Luke 20:9–16, where the vineyard owner hires laborers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܲܒ݁ ܒܲܝܬܵܐ","severity":"info","text":"The 'master of the house' (ܪܲܒ݁ ܒܲܝܬܵܐ) is a steward or household manager, a role in late antique Syriac estates, distinct from the vineyard owner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ","severity":"info","text":"The equal payment to 'the first ones' (ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ) and 'the others' (ܠܲܐ̄ܚܪ̈ܵܝܹܐ) parallels the parable's theme of uniform wages, contrasting with the laborers' earlier idleness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܛܝܼܠܝܼܢ","severity":"caution","text":"The term ܒܲܛܝܼܠܝܼܢ (idle) is repeated, but the Syriac syntax in the master's speech is ambiguous: it may imply the laborers are cursed (ܒܸܛܠܵܢܵܐ) rather than merely idle, affecting interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܸܛܠܵܢܵܐ ܕܒܲܪܟ̣ܘܿܢ could mean 'curse of your son' or be a corruption; the reading 'your curse' follows the English draft.","The identity of 'the first ones' (ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ) is unclear—whether they are the earlier idle laborers or a separate group."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܩܲܕܼܡܵܝܹ̈ܐ ܕܹܝܢ ܕܲܚ̣ܙܵܘ ܐܲܓ̣ܪܵܐ ܕܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ:\nܣܒܲܪܘ ܗ̄ܘ̣ܵܘ ܕܡܸܕܸܡ ܝܲܬ݁ܝܼܪ ܫܵܩ̇ܠܝܼܢ ܥܲܠ ܚܲܒ̣ܪ̈ܲܝܗܘܿܢ܀ ܘܡܸܬܼܚܲܫܒ̣ܝܼܢ ܗ̄ܘ̣ܵܐ ܕܐܸܢ ܠܲܐ̄ܚܪܵܝܹܐ ܝܲܗ̄ܒ̣ ܕܹܝܢܵܪܵܐ:\nܠܲܢ ܩܲܕܼܡܵܝܹ̈ܐ ܟܡܵܐ ܟܲܝ ܝܵܗܹ̇ܒ̣ ܡܵܐ ܕܲܡܛ̣ܵܐ:\nܠܲܢ܀ ܪܲܒ݁ ܒܲܝܬܵܐ ܕܹܝܢ ܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܘܠܲܕܼܒ̣ܵܬܲܪܗܘܿܢ:\nܘܲܠܡܸܨ̈ܥܵܝܹܐ ܕܹܝܢܵܪ ܟܲܕܼ ܠܵܐ ܐܵܘܣܸܦ̣܀ ܘܲܥ̣ܒܲܪܘ ܟܠܗܘܿܢ ܘܥܲܠ̣ܘ ܩܲܕܼܡܵܝܹ̈ܐ ܕܢܸܣܒ̣ܘܼܢ ܐܲܓ̣ܪܵܐ:\nܘܝܲܗ̄ܒ̣ ܬܘܼܒ̣ ܗܵܟܲܢ ܚܲܕܼ ܕܹܝܢܵܪܵܐ ܕܠܵܐ ܬܵܘܣܲܦܬܵܐ܀ ܟܲܕܼ ܕܹܝܢ ܦܵܥܠܵܐ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ ܚ̣ܙܵܐ ܕܹܝܢܵܪܵܐ:\nܩܲܦܣ̣ܵܗ̇ ܠܐܝܼܕܹܗ: ܟܲܕܼ ܟܲܪܝܵܐ ܠܹܗ ܘܠܵܐ ܫܵܩܹ̇ܠ ܗ̄ܘ̣ܵܐ܀ ܩܨܝܼܨ ܗ̄ܘ̣ܵܐ ܐܲܓ̣ܪܹܗ: ܘܡܸܛܠ ܕܲܣ̣ܒܲܪ ܥܲܠ ܝܲܬ݁ܝܼܪܵܐ:\nܛܥ̣ܵܝܗܝ ܠܲܩܨܵܨܵܐ ܘܲܒ̣ܥ̣ܵܐ ܕܢܸܪܓܲܙ ܡܸܢܹܗ ܕܐܲܓ̣ܪܵܐ܀ ܘܫܲܪܝܼ ܕܢܹܐܡܲܪ ܟܲܕܼ ܪܵܫܹܐ ܠܹܗ ܠܡܵܪܹܐ ܒܲܝܬܵܐ:\nܡܸܛܠ ܕܐܲܫܘܝܼ ܘܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܐܲܝܟ ܩܲܕܼܡܵܝܹ̈ܐ܀ ܐܵܡܲܪ: ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܐܸܢܵܐ ܦܸܠܚܹ̇ܬܼ ܝܵܘܡܵܐ ܟ̱ܠܹܗ:\nܗܵܐ ܡ̣ܢ ܨܲܦܪܵܐ ܒܥܲܡܠܵܐ ܘܠܹܐܘܬܼܵܐ ܘܲܒ̣ܛܘܼܪܵܦܵܐ܀ ܣܲܝ̇ܒ݁ܪܹܬܼ ܚܘܼܡܵܐ ܘܛܸܥ̇ܢܹܬܼ ܝܘܼܩܪܵܐ ܕܝܵܘܡܵܐ ܟ̱ܠܹܗ:\nܘܡܵܢܵܐ ܝܸܬܼܪܹܬܼ ܐܸܢܗ݀ܘ ܕܐܲܓ̣ܪܵܐ ܐܲܝܟ̣ ܕܲܐ̄ܚܪ̈ܵܝܹܐ ܗ̄ܘ̣܀ ܕܲܚܕܼܵܐ: ܫܵܥܵܐ ܗܵܐ ܫܩܲܠ̣ܘ ܗܵܠܹܝܢ ܚܲܕܼ ܕܹܝܢܵܪܵܐ:\nܬܪܸܥܣܲܪ ܡܵܕܹܝܢ ܡܸܬ݁ܬ݁ܚܝܼܒ̣ܝܼܢ ܠܝܼ ܐܸܢ ܟܹܐܢܵܐ ܐܲܢ̄ܬ݁܀ ܠܫܵܥܬܼܵܐ ܕܹܝܢܵܪ ܘܲܠܬܲܪܬܲܥ̄ܣܪܹ̈ܐ ܚܲܕܼ ܕܹܝܢܵܪܵܐ:\nܠܵܘ ܟܹܐܢܘܼܬܼܵܐ ܗ̄ܝܼ ܐܸܣܲܒ̣ ܗܵܟܲܢ ܐܲܝܟ̣ ܕܐܵܡܲܪ ܐܲܢ̄ܬ݁܀","english":"The first ones, then, who saw the wage that was given to the later ones, supposed that they were taking something more than their companions. And it was thought that if to the later ones he gave a denarius, to the first ones, how much would he give, what is fitting? But the master of the house gave to the later ones and to those after them, and to the middle ones a denarius, without increase. And all of them passed by, and the first ones came to receive their wage, and again he gave thus a single denarius, without addition. When, then, that first laborer saw the denarius, he grasped it in his hand, while it was grievous to him and he would not take it. His wage was small, and because he had hoped for something more, he despised the smallness and sought to be angry with him over the wage. And he began to speak, while he was accusing the master of the house, because he had equated and given to the later ones as to the first ones. He says: For if I have labored the whole day, behold, from morning in toil and weariness and sweat, I have endured the heat and borne the burden of the whole day, and what have I gained if the wage is like that of the later ones? For in one hour, behold, these have taken a denarius; twelve hours are owed to me if you judge fairly. For a denarius for the hour and for twelve hours, one denarius—is that not injustice, to take thus, as you say?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܹܝܢܵܪܵܐ","severity":"info","text":"The Syriac term dēnārā (denarius) is a Roman silver coin, here used as a fixed wage unit. Jacob exploits its numerical value (12 asses) to contrast one hour’s work with twelve hours’ labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"parable of the laborers in the vineyard","severity":"info","text":"This passage expands the Matthean parable (Matt 20:1–16) by dramatizing the first laborers’ resentment. Jacob’s addition of the twelve-hour wage dispute is not in the biblical text but develops the theme of equitable reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"wage dispute","severity":"info","text":"The laborer’s complaint that twelve hours merit twelve denarii reflects late antique wage expectations. Jacob may be engaging contemporary debates about just compensation, possibly alluding to monastic or ecclesiastical labor practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This unit is the climax of the parable’s first half: the first laborers’ expectation of higher pay is disappointed, leading to their accusation. The master’s response (not yet given) will resolve the tension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Jacob of Serugh, Homily on the Vineyard","severity":"info","text":"Jacob’s treatment of the wage dispute parallels his other homilies where numerical ratios (e.g., 1:12) symbolize spiritual truths. The denarius may prefigure the unity of the Godhead or the single reward of salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܕܹܝܢܵܪܵܐ could be read as a specific coin or as a generic wage unit; the translation 'denarius' is retained for consistency.","The phrase 'twelve hours are owed to me' may be hyperbolic or a literal claim; Jacob likely intends the latter to heighten the injustice."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܠܵܐ ܡܵܪܐ ܐܲܓ̣ܪܵܐ ܠܵܐ ܬܸܥܒܲܪ ܠܵܟ̣ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ:\nܘܢܸܗܘܸܐ ܫܘܸܐ ܠܵܟ̣ ܐܲܝܢܵܐ ܕܦܵܠܲܚ̇ ܘܲܕܼܠܵܐ ܦܵܠܲܚ̇܀ ܠܵܘ ܥܲܠ ܕܐܲܣ̣ܓܝܼܬ݁ ܠܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܐܝܼܬܼ ܠܝܼ ܪܸܛܢܵܐ:\nܐܸܠܵܐ ܡܸܛܠ ܕܲܛܠܲܡܬܵܢܝ ܠܝܼ ܡܸܬܼܡܲܪܡܲܪ ܐ̄ܢܵܐ܀ ܐܲܣܓܝܼܬ݁ ܠܗܵܠܹܝܢ ܘܲܕܼܠܵܐ ܥܲܡܠܵܐ ܫܩܲܠ̣ܘ ܕܹܝܢܵܪܵܐ:\nܚܘܼܪ ܒܝܼ ܕܥܸܡ̇ܠܹܬܼ ܘܐܲܣܓܵܐ ܐܵܦ ܠܝܼ ܐܸܢ ܛܵܒ̣ܵܐ ܐܲܢ̄ܬ݁܀ ܗܵܝܕܹܝܢ ܫܲܪܝܼ ܡܵܪܹܐ ܟܲܪܡܵܐ: ܒܲܬܼܪܝܼܨܘܼܬܹܗ:\nܕܲܠܗܵܘ̇ ܦܵܥܠܵܐ ܩܲܕܼܡܵܐ ܢܸܒ̣ܣܘܿܪ ܟܲܕܼ ܐܵܡܲܪ ܠܹܗ܀ ܩܨܝܼܨ ܗ̄ܘ̣ ܐܲܓ̣ܪܵܟ̣ ܡܘܿܢ ܣܵܒܲܪ: ܐܲܢ̄ܬ݁ ܥܲܠ ܝܲܬ݁ܝܼܪܵܐ:\nܚܙܝܼ ܠܵܐ ܛܠܲܡ̇ܬܵܟ̣ ܠܵܐ ܬܸܥܕܘܿܠܲܝܢܝ ܐܲܝܟ̣ ܚܲܣܝܼܪܵܐ܀ (ܚܲܕܼ ܕܹܝܢܵܪܵܐ: ܩܸܨܹ̇ܬܼ ܥܲܡܵܟ̣ ܟܲܕܼ ܩܲܒܸ݁ܠܬܵܟ̣:\nܗܵܐ ܕܹܝܢܵܪܵܐ ܛܵܒ̣ܵܐ ܣܲܒ̣ ܠܵܟ̣ ܡܘܿܢ ܪܵܛܸܢ ܐܲܢ̄ܬ݁܀ ܐܸܢ ܝܲܬ݁ܝܼܪܵܐ ܠܚܲܒ̣ܪܵܟ ܝܸܗ̇ܒܹ݁ܬܼ ܡܘܿܢ (ܚܵܣܲܪ ܐܲܢ̄ܬ݁:\nܕܠܵܟ̣ ܠܵܐ ܛܸܠܡܹ̇ܬܼ ܡ̣ܢ ܗܵܝ̇ ܬܸܢܘܲܝ ܕܲܥܒ̣ܝܼܕܼܵܐ ܠܲܢ܀ ܐܸܢ ܛܵܒ̣ ܐ̄ܢܵܐ ܒܕܼܝܼܠܝ ܠܵܟ̣ ܡ̣ܢ ܕܼܝܼܠܵܟ̣ ܡܘܿܢ ܚܲܣܲܪܬܵܟ̣:\nܕܐܲܝܟ̣ ܕܐܸܫܬܵܘܕܝܼܬܼ ܗܵܐ ܝܸܗ̇ܒܹ݁ܬܼ ܠܵܟ̣ ܚܲܕܼ ܕܹܝܢܵܪܵܐ܀ ܬܪܹܝܢ ܠܵܐ ܩܸܨܹ̇ܬܼ ܠܵܐ ܓܹܝܪ ܐܝܼܬܼ ܠܝܼ ܐܸܠܵܐ ܐܸܢ ܚܲܕܼ:\nܐܵܦ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ ܝܵܗܹ̇ܒ̣ ܐ̄ܢܵܐ܀ ܠܵܐ ܐܲܚ̇ܣܲܪܬܵܟ̣ ܠܵܐ ܕܲܓ݁ܠܹ̇ܬܼ ܒܵܟ̣ ܠܵܐ ܒܲܨ̇ܪܹܬܼ ܠܵܟ̣:\nܩܨܵܨܵܐ ܝܑܼܕܼܝܼܥ ܘܡܸܠܬܼܵܐ ܩܵܝ̇ܡܵܐ ܪܸܛܢܵܐ ܥܲܠ ܡܘܿܢ܀ ܕܲܠܡܵܐ ܥܲܝܢܵܟ̣ ܕܝܼܠܵܟ̣ ܒܝܼܫܵܐ ܘܲܡܪܲܛܸܢ ܐܲܢ̄ܬ݁:\nܥܲܠ ܕܲܠܚܲܒ̣ܪܵܟ̣ ܐܲܫ̇ܘܝܼܬܼ ܥܲܡܵܟ̣ ܒܐܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ܀","english":"Do not let the matter of the wage escape you, O lord of the vineyard. Let it be equal for you, whether one labors or does not labor. It is not because you have added to the later workers that I have a complaint. But because you have wronged me, I am aggrieved. You have added to these who are without toil, and they have taken a denarius. Look at me, that I have toiled, and add also to me, if it is good in your sight. Then the lord of the vineyard began, in his uprightness, to reprove that first worker, saying to him: \"Your wage is cut off from what you suppose; you are upon an excess. See, I have not wronged you; do not treat me as if I were deficient. One denarius: your portion is cut off with you, when you received it. Behold, take this denarius, good, from me, if you are content. If I have given more to your companion, are you the loser? For you, I have not wronged you from that which was done for you. If it is good in my sight, for you from yours, what is your loss? For as you have confessed, behold, I have given you one denarius. Two I have not cut off, for I have only one. I give also to the later ones and to the first ones. I have not diminished you, I have not deceived you, I have not lessened you. The cutting is known, and the word stands; the complaint is about what? Perhaps your own eye is evil, and you are aggrieved because you have made your companion equal to you in good wages.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܵܪܐ ܐܲܓ̣ܪܵܐ","severity":"info","text":"The Syriac phrase ܡܵܪܐ ܐܲܓ̣ܪܵܐ (mārē ʾaḡrā) is a vocative addressed to the lord of the vineyard, literally 'master of the wage'. The English draft renders it as 'lord of the vineyard', which conflates the two roles; the Syriac keeps the wage-master distinct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܨܝܼܨ","severity":"info","text":"The verb ܩܨܝܼܨ (qṣīṣ) means 'cut off' or 'severed', used here of the wage being cut off from the worker's expectation. The English draft's 'cut off' is literal, but the term also carries a legal sense of 'determined' or 'fixed' in Syriac contractual contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܹܝܢܵܪܵܐ","severity":"info","text":"The denarius (ܕܹܝܢܵܪܵܐ) is the coin used in the Lucan parable of the laborers in the vineyard (Luke 20:1–16, Peshitta). Jacob of Serugh here expands the parable's economic logic, making the denarius a symbol of equal wage regardless of labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the narrator's voice to direct speech by the first worker, then to the lord's reply. The lord's speech is marked by a series of rhetorical questions and conditional clauses, typical of Jacob's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The complaint about 'adding to those without toil' reflects a social concern in late antique Syriac Christianity about fairness in labor and reward, possibly alluding to monastic or ecclesiastical hierarchies where some were seen as undeserving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has several ambiguous pronominal suffixes (e.g., ܠܵܟ̣, ܠܹܗ) that could refer to the first worker or the lord. The English draft resolves these consistently, but the original may allow alternative readings, especially in the lord's reproach.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first line ('Do not let the matter of the wage escape you') is ambiguous: it could be the narrator addressing the lord, or the first worker. The English draft takes it as the worker.","The phrase ܕܲܠܡܵܐ ܥܲܝܢܵܟ̣ ܕܝܼܠܵܟ̣ ܒܝܼܫܵܐ ('perhaps your own eye is evil') is ambiguous: it may be a proverbial accusation of envy or a literal reference to the evil eye."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܐܵܘ ܣܵܒܲܪ ܐܲܢ̄ܬ݁ ܕܠܵܐ ܫܲܠܝܼܛ ܐ̄ܢܵܐ ܒܕܼܝܼܠܝ ܐܲܝܟ̣ ܨܸܒ̣ܝܵܢܝ:\nܐܲܫܘܸܐ ܘܐܸܬܸܠ ܐܵܦ ܠܲܐ̇ܚܪ̈ܵܝܹܐ ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ܀ ܣܲܒ̣ ܐܲܢ̄ܬ݁ ܕܝܼܠܵܟ̣ ܐܲܝܟ̣ ܕܲܩܨܝܼܨ ܠܵܟ̣ ܘܐܸܢ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ:\nܕܐܵܦ ܠܲܟ̣ܢܵܬܼܵܟ̣ ܐܲܫܘܸܐ ܥܲܡܵܟ̣ ܠܵܘ ܕܝܼܠܵܟ̣ ܗ̄ܝܼ܀ ܡܪܲܚܡܵܢܘܼܬܹܗ ܕܡܵܪܹܐ ܟܲܪܡܵܐ ܝܸܗܒܲܬ݀ ܐܲܓ̣ܪܵܐ:\nܠܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܐܲܝܟ̣ ܩܲܕܼܡܵܝܹ̈ܐ ܒܠܸܒܵܐ ܛܵܒ̣ܵܐ܀ ܐܵܠ̇ܨܵܐ ܡܸܟܸܝܠ ܥܲܠ ܣܘܼܟܵܠܵܐ ܪܘܼܚܵܢܵܝܵܐ:\nܘܥܲܠ ܦܘܼܫܵܩܵܐ ܕܗ݀ܘ ܡܠܒܸ݁ܫ ܠܵܗ̇ ܠܡܸܠܬܼܵܐ ܫܘܼܦܪܵܐ܀ ܟܬܼܵܒ̣ܵܘ̈ܗܝ ܕܲܒ̣ܪܵܐ ܠܝܲܡܵܐ ܕܡܹ̇ܝܢ ܘܲܒ̣ܓ̣ܵܘ ܝܲܡܵܐ:\nܫܲܕܼܝܵܐ ܘܟܲܣܝܵܐ ܡܲܪܓܵܢܝܼܬܼܵܐ ܡ̣ܢ ܬܲܓܵܪܹ̈ܐ܀ ܘܗܵܘ̇ ܕܲܡܦܲܫܸܩ ܐܲܝܟ̣ ܥܵܡܘܿܕܼܵܐ ܒܵܬܼܪܵܗ̇ ܢܵܚܹ̇ܬܼ:\nܓܵܐܹ̇ܫ ܥܘܼܡ̈ܩܹܐ ܘܡܲܣܸܩ ܥܲܡܹܗ ܡܲܪܓܵܢܝܼܬܼܵܐ܀ ܡܵܐ ܕܣܸܠܩܲܬ݀ ܠܵܗ̇ ܗܵܐ ܡܸܬܼܝܲܒ݁ܠܵܐ ܥܲܠ ܬܲܓܵܪܹ̈ܐ:\nܘܟ̣ܠܗܘܿܢ ܡܹܐܬܲܪ ܝܵܬܼ̇ܪܝܼܢ ܡܸܢܵܗ̇ ܡܵܐ ܕܲܩ̣ܢܵܐܘܼܗ̇܀ ܐܲܝܟ̣ ܥܵܡܘܿܕܼܵܐ ܢܵܚܚܹܬܼ ܗܵܘܢܵܐ ܠܓ̣ܵܘ ܩܸܪܝܵܢܵܐ:\nܕܢܲܣܸܩ ܥܲܡܹܗ ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܡܲܪܓܵܢܝܼܬܼܵܐ܀ ܐܘܿ ܫܵܡ̈ܘܿܥܹܐ ܩܲܒ݁ܠܘܼܗ̇ ܠܡܸܠܬܼܵܐ ܐܲܝܟ̣ ܬܲܓܵܪܹ̈ܐ:\nܘܝܼܬܲܪܘ ܘܲܥܬܲܪܘ ܟܠܟ̣ܘܿܢ ܡܸܢܵܗ̇ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܛܝܼ̈ܡܹܐ ܝܵܗܹ̇ܒ̣ ܐܲܝܢܵܐ ܕܙܵܒܹ̇ܢ ܡܲܪܓܵܢܝܼܬܼܵܐ:\nܬܵܘ ܣܲܒ̣ܘ ܡܲܓܵܢ ܡܸܠܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܡܲܠܝܵܐ ܥܘܼܬܼܪܵܐ܀ ܢܚܸܬܼ ܪܸܥܝܵܢܵܐ ܥܡܲܕܼ ܒܲܟ̣ܬܼܵܒܹ̈ܐ ܟܲܕܼܸ ܠܵܐ ܫܵܘܹ̇ܐ\nܘܓܲܫܵܗ̇ ܘܠܲܒ̣ܟܵܗ̇ ܠܡܲܪܓܵܢܝܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܘܗܵܐ ܠܸܫܵܢܵܐ ܛܥܝܼܢ ܠܵܗ̇ ܕܢܸܫܕܹܝܗ̇ ܥܲܠ ܫܵܡ̈ܘܿܥܹܐ:\nܬܠܵܘ ܒܐܸܕܼܢܲܝ̈ܟ݁ܘܿܢ ܒܲܪ̄ܬܼ ܢܲܗܝܼܪܵܐ ܘܐܸܨܛܲܒܲܬܼܘ ܒܵܗ̇܀","english":"Or do you think that I have no authority over my own, as I wish?  \nMake equal and give also to the later ones and to the first ones. Take what is yours as is fitting for you, and if I wish,  \nI will also make your wages equal with yours—it is not yours. The mercy of the Lord of the vineyard gave  \nwages to the later workers as to the first ones, with a good heart. Now press on toward the spiritual meaning  \nand the interpretation of that which clothes the word with beauty. His writings lead to the sea of water, and within the sea  \nhe casts and hides the pearl from the merchants. And he who interprets, like a diver, descends after it,  \nsearches the depths and brings up the pearl with him. When it has come up, behold, it is delivered to the merchants,  \nand all their profit increases from it, from what they have acquired. Like a diver, he would descend into the reading,  \nso that he might bring up with him the word of life, the pearl. O hearers, receive the word like merchants,  \nand profit and become rich, all of you, from it spiritually. The buyer of the pearl gives its price;  \ncome, take freely the word of life that is full of wealth. The mind descended, plunged into the scriptures, though it was not equal,  \nand it examined and understood the pearl of the house of God. And behold, now the hour has come that it has cast it upon the hearers;  \ntake it in your hands, the bright daughter, and be adorned with her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܓܵܢܝܼܬܼܵܐ","severity":"info","text":"The Syriac term margānīṯā ('pearl') is a key symbol in Jacob's exegesis, representing the hidden spiritual meaning of scripture. The passage develops an extended metaphor of diving for pearls to describe the interpreter's task.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܵܡܘܿܕܼܵܐ","severity":"info","text":"The image of the diver (ʿāmōdā) descending for pearls is a well-known motif in Syriac literature, used by Ephrem and later writers to illustrate exegetical depth. Jacob adapts it here to describe the interpreter's descent into the 'sea' of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the parable's dialogue (the worker's complaint) to a direct exhortation on spiritual interpretation. The transition is marked by ܐܵܠ̇ܨܵܐ ('press on'), signaling a new section focused on hermeneutics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܵܡ̈ܘܿܥܹܐ","severity":"info","text":"Jacob directly addresses the hearers (šāmōʿē), inviting them to receive the 'word of life' as merchants receive a pearl. This rhetorical move reflects the liturgical setting of the homily, where the audience is expected to engage actively with the interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ","severity":"caution","text":"The phrase 'to the first ones' (wa-l-qadmāyē) in the lord's speech may be ambiguous: it could refer to the earlier workers or to the first group mentioned in the parable. The context suggests the latter, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first ones' (qadmāyē) in the lord's command is ambiguous: it may refer to the earlier workers or to the first group of laborers in the parable. The translation adopts the latter reading.","The phrase 'your wages' (ܠܲܟ̣ܢܵܬܼܵܟ̣) in the lord's speech is textually uncertain; the Syriac could be read as 'your wages' or 'his wages' depending on the suffix."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܦܬܲܚ̣ ܗ̄ܘ̣ܵܐ ܦܘܼܡܹܗ ܒܡܲܬܼ̈ܠܹܐ ܡܵܪܲܢ ܐܲܟ̣ܡܵܐ ܕܲܟ̣ܬܼܝܼܒ̣:\nܘܲܒ̣ܟܸܢܵܪܹܗ: ܙܡܲܪ ܐܘܼܚ̈ܕܵܬܼܵܐ ܠܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܚܲܦܝܼ ܡܸܠܵܘ̈ܗܝ ܕܡܲܢ ܕܲܒ̣ܛܝܼܠ ܠܹܗ ܥܲܠ ܝܘܼܬܼܪ̈ܵܢܹܐ:\nܢܸܓ̣ܠܸܐ ܘܢܸܚܙܸܐ ܫܘܼܦܪܹ̈ܐ ܟܣܲܝ̈ܵܐ ܕܲܒ̣ܦܸܠܵܐ̈ܬܹܗ܀ ܢܸܫܡܲܥ ܗܵܫܵܐ ܕܡܲܢ̣ܘܼ ܐܝܼܬܼܵܘܗܝ ܡܵܪܹܐ ܒܲܝܬܵܐ:\nܘܡܵܢܵܐ ܗ̄ܘ̣ ܟܲܪܡܵܐ ܘܡܵܢܵܐ ܦܵܥ̈ܠܹܐ ܕܐܲܓ̣ܝܼܪܝܼܢ ܠܹܗ:܀ ܘܡܸܛܠ ܡܵܢܵܐ ܒܨܲܦܪܵܐ ܘܒܲܬܼܠܵܬܼ ܘܲܒ̣ܫܸܬܼ ܘܒܲܬܼܫܲܥ:\nܐܵܦ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܩܲܒܸ݁ܠ̣ ܦܵܥ̈ܠܹܐ ܡܵܪܹܐ ܟܲܪܡܵܐ܀ ܘܲܠܡܵܢܵܐ: ܟܲܝ ܐܸܬܼܦܲܩܲܕܼ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܪܲܒ݁ ܒܲܝܬܵܐ:\nܕܢܸܬܸܠ ܐܲܓ̣ܪܵܐ ܠܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܩܕܼܵܡ ܩܲܕܼܡܵܝܹ̈ܐ܀ ܘܡܵܢܵܐ ܐܝܼܬܼܵܘܗܝ ܗܵܘ̇ ܕܹܝܢܵܪܵܐ ܕܗ݀ܘ ܠܲܐ̄ܚܪ̈ܵܝܹܐ:\nܘܗ݀ܘ ܠܩܲܕܼܡܵܝܹ̈ܐ ܝܲܗ̄ܒ̣ ܪܲܒ݁ ܒܲܝܬܵܐ ܕܠܵܐ ܬܵܘܣܲܦܬܵܐ܀ ܗܘ݀ ܐܲܠܵܗܵܐ ܕܐܲܬܼܩܸܢ ܥܵܠܡܹ̈ܐ ܡܵܪܹܐ ܒܲܝܬܵܐ ܗ̄ܘ̣:\nܘܟܲܪܡܵܐ ܐܝܼܬܼܵܘܗܝ ܗܵܘ̇ ܦܘܼܠܚܵܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܘܦܵܥ̈ܠܹܐ ܕܐܸܓܲܪ ܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܕܲܩܪܵܐ ܐܸܢܘܿܢ:\nܕܢܸܚܘܿܢ ܫܲܦܝܼܪ ܘܢܸܗܘܘܿܢ ܝܵܪ̈ܬܹܐ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܦܵܥ̈ܠܹܐ ܩܲܕܼܡܹ̈ܐ ܕܒܹܝܬܼ ܐܵܕܼܵܡ ܗ̄ܘ̣ܵܘ ܕܲܒ̣ܫܘܼܪܵܝܵܐ:\nܕܨܲܦܪܹܗ ܕܥܵܠܡܵܐ ܠܡܸܦܠܲܚ ܒܲܥܕܸܢ ܐܲܝܬܝܼ ܐܸܢܘܿܢ܀ ܘܗܵܘ̇ ܕܹܝܢܵܪܵܐ ܕܲܠܩܲܕܼܡܵܝܹ̈ܐ ܩܲܨ̣ ܗ̄ܘ̣ܵܐ ܕܢܸܬܸܠ:\nܒܪܹܗ ܚܲܒ݁ܝܼܒ̣ܵܐ ܕܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܒܚܲܪܲܬܼ ܙܲܒ̣̈ܢܹܐ܀ ܘܗܵܠܹܝܢ ܦܵܥ̈ܠܹܐ ܕܲܬܼܠܵܬܼ ܫܵܥ̈ܝܼܢ ܐܸܢ ܚܵܐܲܪ ܐܲܢ̄ܬ݁:\nܕܒܹܝܬܼ ܢܘܿܚ ܐܸܢܘܿܢ ܕܐܲܩܝܼܡ ܐܸܢܘܿܢ ܥܲܠ ܦܘܼܠܚܵܢܹܗ܀ ܘܲܕܼܫܸܬܼ ܫܵܥ̈ܝܼܢ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ ܒܐܲܪܥܵܐ ܕܐܵܪܵܡ:\nܕܐܲܚܕܲܪܘ ܠܲܒ̣ܫܘܼܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܵܐ ܐܲܝܟ̣ ܩܲܕܼܡܵܝܹ̈ܐ܀","english":"He opened his mouth with parables, our Lord, as it is written. And with his homily, he sang new melodies to the whole world. The words of the Lord, who was idle over the superfluities, are hidden. And he saw and beheld the hidden beauties in his parables. Hear now what the Lord is, the master of the house, and what the vineyard is, and what the laborers are whom he hired. And why in the morning, and at three, and at six, and at nine, and also at eleven, the master of the vineyard received laborers. And why was that steward commanded to give wages to the later laborers before the first ones? And what is that debt which to the later ones, and that which to the first ones, the steward gave without addition? That God who established the worlds is the master of the house. And the vineyard is that labor of righteousness. And the laborers are the race of the sons of Noah, whom he called, that they might live well and become heirs in the kingdom. The first laborers were those of the house of Adam, who at the beginning, at the dawn of the world, to work for him, brought Noah. And that debt which was cut off for the first ones, that he gave his beloved son to the later ones at the end of times. And these laborers of three hours, if you look, are those of the house of Shem, Noah, whom Noah established over his labor. And of six hours, those of the house of Abraham in the land of Aram, who turned their garments to righteousness like the first ones.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܬܲܚ̣ ܗ̄ܘ̣ܵܐ ܦܘܼܡܹܗ ܒܡܲܬܼ̈ܠܹܐ","severity":"info","text":"The passage shifts from the parable's narrative to a catechetical series of questions (lines 3–7) that unpack the allegory: master, vineyard, laborers, hours, steward, debt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܲܒ݁ ܒܲܝܬܵܐ","severity":"info","text":"The Syriac term 'rabbaytā' (steward) is distinct from 'mārē baytā' (master of the house). Jacob uses it to designate the intermediary figure who distributes wages, likely a type of Christ or a prophetic office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܒ̣ܫܘܼܪܵܝܵܐ ܕܨܲܦܪܹܗ ܕܥܵܠܡܵܐ","severity":"info","text":"The phrase 'dawn of the world' echoes the creation narrative (Gen 1:1–5) and the early history of humanity, linking the first laborers to Adam's house and the beginning of time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ ܒܐܲܪܥܵܐ ܕܐܵܪܵܡ","severity":"info","text":"The reference to Abraham in Aram (Syriac: 'ar‘ā d-Ārām') situates the six-hour laborers in the patriarchal narrative of Genesis, specifically the call of Abraham from Ur of the Chaldeans (Gen 12:1–4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܬܼܠܵܬܼ ܫܵܥ̈ܝܼܢ","severity":"info","text":"The three-hour laborers are identified with the house of Shem, Noah's son, paralleling the tripartite division of post-diluvian humanity (Shem, Ham, Japheth) common in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܵܘ̇ ܕܹܝܢܵܪܵܐ ܕܲܠܩܲܕܼܡܵܝܹ̈ܐ ܩܲܨ̣ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The phrase 'debt cut off for the first ones' is ambiguous: it may mean the debt was terminated (i.e., not paid) or that it was separated as a distinct obligation. The translation 'cut off' follows the Syriac verb 'qṣ' but the theological sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'steward' (rabbaytā) is not explicitly resolved: it could be Moses, a prophetic figure, or Christ as mediator.","The 'debt' (daywānā) for the first laborers is unclear whether it refers to a penalty, a wage withheld, or a covenantal obligation."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܗܵܠܹܝܢ ܦܵܥ̈ܠܹܐ ܕܲܬܼܫܲܥ ܫܵܥ̈ܝܼܢ ܡܘܼܫܹܐ ܪܲܒܵܐ:\nܘܝܼܫܘܿܥ ܒܲܪܢܘܿܢ ܘܟ̣ܠܵܗ̇ ܓܘܼܕܵܐ ܕܲܢܒ̣ܝܼܘܼܬܼܵܐ܀ ܘܥܲܠ̣ܘ ܘܐܸܣܬܲܝܲܟ̣ܘ ܟܠܗܘܿܢ ܦܵܥ̈ܠܹܐ ܕܠܹܝܬܼ ܐܲܠܵܗܵܐ:\nܒܟܲܪܡܹܗ ܕܡܵܪܝܵܐ ܕܐܝܼܬܼܵܘܗܝ ܪܲܗܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܘܗܲܠܟܲܬ݀ ܘܐܸܬܲܬ݀ ܐܘܼܪܚܵܐ ܕܟܹܐܢܹ̈ܐ ܡܸܢܹܗ ܕܐܵܕܼܵܡ:\nܘܲܡܛܵܬ݀ ܨܹܝܕܼ ܢܘܿܚ ܘܲܪܕܼܵܬ݀ ܩܸܪܒܲܬ݀ ܨܹܝܕܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܘܥܸܒ̣ܪܲܬ݀ ܣܸܡܟܲܬ݀ ܐܘܼܪܚܵܐ ܠܡܘܼܫܹܐ ܪܲܒܵܐ ܕܲܬܼܫܲܥ:\nܕܣܲܓܝܼ ܪܲܗܛ̣ܵܗ̇ ܒܲܢܛܘܼܪ̈ܵܬܼܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܘܲܠܐܝܼܘ ܦܵܥ̈ܠܹܐ ܒܟܲܪܡܹܗ ܕܚܲܒ݁ܝܼܒ̣: ܟܲܫܝܼܪܵܐܝܼܬܼ:\nܗܵܠܹܝܢ ܕܐܸܓܲܪ ܒܐܲܪܒܲܥ ܙܲܒ̣̈ܢܝܼܢ ܘܐܲܝܬܝܼ ܐܸܢܘܿܢ܀ ܘܲܪܗܸܛ̣ܘ ܟܠܗܘܿܢ ܟܲܕܼ ܦܵܠܚ̇ܝܼܢ (ܒܵܗ̇ ܒܙܲܕܝܼܩܘܼܬܼܵܐ:\nܕܒܹܝܬܼ ܫܹܝܬܼ ܘܐܵܢܘܿܫ ܡ̣ܢ ܫܘܼܪܵܝܹܗ ܕܥܵܠܡܵܐ ܪܲܒܵܐ܀ ܘܐܸܬ݁ܬܵܘܣܲܦܘ ܗ̄ܘ̣ܵܘ ܕܒܹܝܬܼ ܢܘܿܚ ܘܲܚ̣ܝܵܘ ܙܲܕܝܼܩܵܐܝܼܬܼ:\nܘܩܵܡ̣ܘ ܐܲܒ̣ܪܵܗܵܡ ܘܐܝܼܣܚܵܩ ܕܲܦܠܲܚ̣ܘ ܟܲܫܝܼܪܵܐܝܼܬܼ܀ ܘܐܸܬ݀ܵܐ ܡܘܼܫܹܐ ܘܥܲܡܹܗ ܢܒ̣ܝܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ:\nܘܲܗܘ݀ܵܘ ܦܵܥ̈ܠܹܐ ܛܵܒܹ̈ܐ ܒܟܲܪܡܵܐ ܘܐܸܬܼܟܲܫܲܪܘ ܒܹܗ܀ ܘܩܵܡ̣ܘ ܐܲܝܟ̣ ܛܲܪ̈ܩܹܐ ܘܠܲܒ̣ܫܘܼܗ̇ ܠܪܸܚܡܲܬܼ ܚܲܝܹ̈ܐ ܚܲܕܼ̈ܬܹܐ:\nܘܲܠܐܝܼܘ ܫܲܦܝܼܪ ܒܟܲܪܡܵܐ ܕܦܹܐܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ ܘܲܛܥܲܢܘ ܝܘܼܩܪܹܗ ܕܥܵܠܡܵܐ ܒܝܼܫܵܐ ܒܓܸܠܝܵܢܲܝ̈ܗܘܿܢ:\nܘܣܲܝܒܲܪܘ ܨܲܥܪܵܐ ܕܪܸܚܡܲܬܼ ܨܲܠܡܹ̈ܐ ܕܲܣܪܝܼܩܘܼܬܼܵܐ܀ ܘܲܥ̣ܩܲܪܘ ܟܘܼ̈ܒܹܐ ܘܝܲܥܪܵܐ ܕܛܘܼܥܝܲܝ ܡ̣ܢ ܐܲܪ̈ܥܵܬܼܵܐ:\nܘܲܠܢܲܦ̮̈ܫܵܬܼܵܐ ܓܘܼ̈ܦܢܹܐ ܕܲܟ݁ܝܼܘ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܘܲܒ̣ܢܲܟ̣ܦܘܼܬܼܵܐ ܘܲܒ̣ܕܲܟ̣ܝܘܼܬܼܵܐ ܘܩܲܕܝܼܫܘܼܬܼܵܐ:\nܙܩܲܦ̣ܘ ܚܲܝܲܝ̈ܗܘܿܢ ܘܲܥ̣ܒܲܕܼܘ ܦܹܐܪܹ̈ܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀","english":"And these are the laborers whom the great Moses of the nine hours hired,\nand Jesus son of Nun, and the whole band of righteousness. And all the laborers who have no God entered and were hired.\nIn the vineyard of the Lord, which is the course of righteousness. And the path of the righteous went forth from Adam,\nand reached unto Noah, and passed by Abraham, and the path crossed to the great Moses of the nine,\nwhose course was long on the mountains of righteousness. And these laborers in the vineyard of the Beloved, diligently,\nthese who toiled for four watches and brought forth fruit. And they all ran while laboring in righteousness,\nfrom the house of Seth and Enosh from the beginning of the great world. And those of the house of Noah were added and lived righteously,\nand Abraham and Isaac arose and labored diligently. And Moses came with his divine prophets,\nand they were good laborers in the vineyard and were established in it. And they arose like shoots and put on the compassion of new life,\nand were beautiful in the vineyard of spiritual fruits. And they bore the evil burden of the world in their revelations,\nand endured the affliction of compassion for the images of emptiness. And they uprooted thorns and the forest of error from the lands,\nand cleansed the branches and the bodies from evils. And with humility and purity and holiness,\nthey cultivated their lives and produced fruits of faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܫܹܐ ܪܲܒܵܐ ܕܲܬܼܫܲܥ ܫܵܥ̈ܝܼܢ","severity":"info","text":"The phrase 'Moses of the nine hours' is a distinctive epithet for Moses, likely alluding to his role as lawgiver and the tradition of his receiving the Law after a period of forty days, here compressed to a symbolic nine hours.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܝܼܫܘܿܥ ܒܲܪܢܘܿܥ","severity":"info","text":"Jesus son of Nun (Joshua) is a biblical figure from the Old Testament, successor to Moses, here listed among the laborers in the vineyard of righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܪܡܵܐ ܕܡܵܪܝܵܐ","severity":"info","text":"The 'vineyard of the Lord' is a central allegorical image in this homily, representing the domain of divine righteousness and salvation history, drawing on biblical vineyard parables.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܠܹܝܢ ܦܵܥ̈ܠܹܐ","severity":"info","text":"This passage continues the narrative enumeration of laborers in the vineyard, listing figures from Adam through Moses and Joshua, forming a chronological chain of righteous workers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܐܝܼܘ ܫܲܦܝܼܪ ܒܟܲܪܡܵܐ ܕܦܹܐܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ","severity":"info","text":"The description of laborers as 'beautiful in the vineyard of spiritual fruits' parallels Jacob's earlier homiletic style of allegorizing biblical figures as workers in a spiritual vineyard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܐܝܼܘ ܫܲܦܝܼܪ","severity":"caution","text":"The phrase 'and were beautiful' (ܘܲܠܐܝܼܘ ܫܲܦܝܼܪ) is ambiguous; it may be a scribal error or a variant reading, as the expected form would be a verb of being or a different adjective.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the laborers who have no God' is unclear; possibly a reference to pre-Israelite righteous figures or a textual corruption.","The phrase 'Moses of the nine hours' may be a symbolic number, but its precise significance in this context is not fully explained."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܒ̣ܵܬܲܪ ܗܵܠܹܝܢ ܟܲܕܼ ܗܵܐ ܩ̣ܪܸܒ̣ ܠܹܗ ܥܵܠܡܵܐ ܕܢܸܫܠܲܡ:\nܐܲܝܟ̣ ܕܲܠܡܹܐܡܲܪ ܟܲܕܼ ܡܲܛܝܼ ܗ̄ܘ̣ܵܐ ܝܵܘܡܵܐ ܕܢܸܥܡܲܕܼ܀ ܢܦܲܩ̣ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܡܵܪܹܐ ܟܲܪܡܵܐ ܡ̣ܢ ܐܵܦܲܪܬܵܐ:\nܘܲܚ̣ܙܵܐ ܠܥܲܡܡܹ̈ܐ ܣܪ̈ܝܼܩܹܐ ܣܦܝܼ̈ܩܹܐ ܘܲܕܼܠܵܐ ܥܡܠܵܐ܀ ܡܫܲܦ̈ܠܹܐ ܣܚܝܼ̈ܦܹܐ ܐܵܦ ܒܲܛܝܼ̈ܠܹܐ ܘܲܚܒܸܢܵܢܹ̈ܐ:\nܡܫܲܡ̈ܕܹܐ ܕܕܲܡܟ݁ܘܼܝܗܝ ܟ̱ܠܹܗ ܝܵܘܡܵܐ ܕܠܵܐ ܦܘܼܠܚܵܢܵܐ܀ ܐ̄ܢܵܫܵܐ ܕܲܗܘ݀ܵܘ ܒܟ̣ܠܹܗ ܥܵܠܡܵܐ ܕܠܵܐ ܝܑܼܕܲܥܬܼܵܐ:\nܘܲܕܼܠܵܐ ܪܲܗܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܘܲܬܼܪܝܼܨܘܼܬܼܵܐ܀ ܘܠܵܐ ܥܲܠ̣ܘ ܘܲܦܠܲܚ̣ܘ ܒܹܝܬܼ ܐܲܠܵܗܵܐ ܒܗܲܝܡܵܢܘܼܬܼܵܐ:\nܘܠܵܐ ܥ̣ܒܲܕܼܘ ܦܹܐܪܹ̈ܐ ܛܵܒܹ̈ܐ ܕܫܘܼܪܒ̣ܚܵܐ ܠܡܵܪܹܐ ܟܲܪܡܵܐ܀ ܐܸܠܵܐ ܥܲܒ̣ܪܘܼܗܝ ܙܲܒ̣ܢܹܗ ܕܥܵܠܡܵܐ ܒܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ:\nܘܲܒ̣ܛܵܥܝܘܼܬܼܵܐ ܙܲܒ̣ܢܹܗ ܕܥܵܠܡܵܐ ܒܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ\nܘܲܒ̣ܛܵܥܝܘܼܬܼܵܐ ܕܪܸܚܡܲܬܼ ܨܲܠܡܹ̈ܐ ܕܲܣܪܝܼܩܘܼܬܼܵܐ܀ ܘܲܚ̣ܙܵܐ ܠܗܵܠܹܝܢ ܡܵܪܹܐ ܟܲܪܡܵܐ ܟܲܕܼ ܒܲܛܝܼܠܝܼܢ:\nܘܫܲܪܝܼ ܕܢܸܫܪܸܐ ܘܲܢܚܲܣܸܕܼ ܗ̄ܘ̣ܵܐ ܘܢܸܒ̣ܣܘܿܪ ܐܸܢܘܹܢ܀ ܥܲܠ ܡܘܿܢ ܐ̄ܢܵܫܵܐ ܒܲܛܝܼܠܝܼܢ ܐܢ̄ܬ݁ܘܿܢ ܝܵܘܡܵܐ ܟ̱ܠܹܗ:\nܘܲܣܪܝܼܩܝܼܢ ܐܢ̄ܬ݁ܘܿܢ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܥܲܠ ܡܘܿܢ ܗܵܟܲܢ ܕܲܡܝܼܟ̣ܝܼܢ ܐܢ̄ܬ݁ܘܿܢ ܡ̣ܢ ܛܵܒ̣ܵܬܼܵܐ:\nܘܠܵܐ ܐܝܼܬܼ ܕܩܵܪܹܐ ܒܙܲܕܝܼܩܘܼܬܼܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܠܡܘܿܢ ܗܵܟܲܢܵܐ ܐܵܘܦܝܼܘ ܙܲܒ̣̈ܢܹܐ ܘܲܓ̣ܡܲܪܘ ܚܲܝܹ̈ܐ:\nܘܐܲܢ̄ܬ݁ܘܿܢ ܕܲܡܟ݁ܝܼܢ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ: ܘܡ̣ܢ ܣܘܼܟܵܠܵܐ܀ ܥܡܲܕܼ ܠܹܗ ܝܵܘܡܵܐ ܫܠܸܡ̣ ܠܹܗ ܥܵܠܡܵܐ ܩܘܼܡܘ ܒܲܛܝܼ̈ܠܹܐ:\nܐܸܬܼܟܲܫܲܪܘ ܒܵܗ̇ ܒܫܵܥܬܼܵܐ ܪܚܝܼܡܬܵܐ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀","english":"And after these, when the world of completion drew near, as if to say when the day of baptism arrived, the lord of the vineyard went out with eleven from Aphartā, and he saw the nations empty, destitute, and without labor, lowly, prostrate, also idle and slumbering, sleepers who slept the whole day without work, a people who were throughout the world without knowledge, and without the course of righteousness and rectitude. And they did not enter and labor in the house of God with faith, and they did not produce good fruits of commendation for the lord of the vineyard. But they spent his time, the time of the world, in evil life, and in error, the time of the world in evil life, and in error of love of images of emptiness. And the lord of the vineyard saw these when they were idle, and he began to rebuke and reproach and to announce and proclaim: \"Why are you idle, standing the whole day, and empty, standing from the labor of righteousness? Why are you thus sleeping from good deeds, and there is none who calls in righteousness and faith? Why have you thus spent the times and finished life, and you are standing sleeping from labor and from reason?\" The day passed, the world ended. \"Rise, idle ones, gather yourselves in this hour, the beloved hour of repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܠܡܵܐ ܕܢܸܫܠܲܡ","severity":"info","text":"The phrase 'world of completion' (or 'world of perfection') likely refers to the eschatological age or the end of the world, a common theme in Jacob of Serugh's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̣ܢ ܐܵܦܲܪܬܵܐ","severity":"info","text":"'From Aphartā' likely designates a place name, possibly a Syriac form of 'Ephrata' (Bethlehem) or a symbolic location; the exact referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵܘܡܵܐ ܕܢܸܥܡܲܕܼ","severity":"info","text":"'Day of baptism' may allude to the eschatological baptism or purification, echoing New Testament themes of baptism as a type of final judgment (e.g., Matt 3:11–12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܛܝܼ̈ܠܹܐ","severity":"info","text":"The term 'idle ones' (ܒܲܛܝܼ̈ܠܹܐ) is a key moral category in Jacob's homily, contrasting the diligent laborers of righteousness with those who neglect spiritual work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܲܪܝܼ ܕܢܸܫܪܸܐ ܘܲܢܚܲܣܸܕܼ","severity":"info","text":"This passage marks a shift from narrative description to direct speech, as the lord of the vineyard begins a rebuke, introducing a rhetorical series of questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܣܘܼܟܵܠܵܐ","severity":"caution","text":"The phrase 'from reason' (ܡ̣ܢ ܣܘܼܟܵܠܵܐ) is ambiguous: it could mean 'from understanding' or 'from purpose,' and the exact nuance in context is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aphartā' is unclear; it may be a place name or a symbolic term.","The phrase 'from reason' (ܡ̣ܢ ܣܘܼܟܵܠܵܐ) could be interpreted as 'from understanding' or 'from purpose,' affecting the sense of the rebuke."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܠܡܵܢܵܐ ܒܛܸܠܬ݁ܘܿܢ ܘܲܥ̣ܒܲܪܘ ܙܲܒ̣ܢܹ̈ܐ ܕܥܵܠܡܵܐ ܟ̱ܠܹܗ:\nܘܠܵܐ ܦܠܲܚܬ݁ܘܿܢ ܒܹܗ ܒܟܲܪܡܵܐ ܒܪܝܼܟ̣ܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܐܵܡ̇ܪܝܼܢ ܥܲܡܡܹ̈ܐ ܠܵܐ ܐ̄ܢܵܫ ܐܲܓ̣ܪܲܢ ܢܸܠܐܸܐ:\nܥܲܡܹܗ: ܘܡܸܛܠܗܵܢܵܐ ܒܲܛܝܼܠܝܼܢܲܢ ܘܲܣܦܝܼܩܝܼܢܲܢ܀ ܠܵܐ ܢܵܡܘܿܣܵܐ ܘܠܵܐ ܦܘܼܩ̈ܕܵܢܹܐ ܘܠܵܐ ܢܛܘܼܪ̈ܘܵܬܼܵܐ:\nܐܵܦܠܵܐ ܢܒ̣ܝܹ̈ܐ ܘܠܵܐ ܓܸܠܝܵܢܹ̈ܐ ܕܫܲܪܝܼܪ̈ܵܬܼܵܐ܀ ܠܵܐ ܐ̄ܢܱܵ ܐܲܓ̣ܪܲܢ ܠܵܐ ܐ̄ܢܵܫ ܐܲܠܦܲܢ ܐܵܘ ܚܲܟܸܡ ܠܲܢ:\nܠܵܐ ܐ̄ܢܵܫ ܬܲܒ̣ܥܲܢ ܢܸܥܘܿܠ ܢܸܦܠܘܿܚ ܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܩ̣ܪܵܘ ܠܐܲܒ̣ܪܵܗܵܡ ܡ̣ܢ ܓܵܘ ܐܵܪܵܡ ܠܐܲܪܥܵܐ ܕܲܟ̣ܢܲܥ̄ܢ:\nܘܲܩ̣ܪܵܘ ܠܐܝܼܣܚܵܩ ܢܸܗܘܸܐ ܕܸܒ̣ܚܵܐ ܒܛܘܼܪ̈ܲܝ ܝܵܒ̣ܘܿܣ܀ ܩ̣ܪܵܘ ܠܹܗ ܠܝܲܥܩܘܿܒ̣ ܨܹܝܕܼ ܣܸܒ̣ܠ̣ܬܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ:\nܠܝܵܘܣܲܦ ܕܲܒ̣ܪܘܼܗܝ ܢܸܬܸ݁ܠ ܣܲܒ̣ܥܵܐ ܠܟ̣ܠܵܗ̇ ܡܸܨܪܹܝܢ܀ ܡܫܲܠܲܛ ܡܘܼܫܹܐ ܥܲܠ ܓܸܠܝܵܢܹ̈ܐ ܕܲܢܒ̣ܝܼܘܼܬܼܵܐ:\nܘܐܲܗܪܘܿܢ ܟܘܿܡܪܵܐ ܥܵܐܹ̇ܠ ܘܲܬܼܟ̣ܝܼܠ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܢܵܚܹ̇ܬܼ: ܪܵܡܵܐ ܥܲܠ ܛܘܼܪ ܣܝܼܢܲܝ ܨܹܝܕܼ ܥܸܒ̣ܪ̈ܵܝܹܐ:\nܘܠܲܚܡܵܐ ܕܡܲܓܵܢ ܐܵܟܹ̇ܠ: ܥܲܡܵܐ ܡ̣ܢ ܥܲܪܦܸܠܵܐ܀ ܫܵܬܼ̇ܝܵܐ ܟܢܘܼܫܬܵܐ ܡܲܝ̈ܵܐ ܒܪ̈ܝܼܟܹܐ ܡ̣ܢ ܛܲܪܵܢܵܐ:\nܘܲܬܼܪܝܼܥ ܝܘܿܪܢܵܢ ܬܸܥܘܿܠ ܬܹܐܪܲܬܼ ܠܐܵܡܘܿܪ̈ܵܝܹܐ܀ ܝܼܫܘܿܥ ܒܲܪܢܘܿܢ ܥܲܩܲܪ ܩܘܼܕܼܡܹܝܗ̇ ܫܘܼܪܹ̈ܐ ܪ̈ܵܡܹܐ:\nܘܲܒ̣ܓ̣ܝܼܪ ܫܸܡܫܵܐ ܕܢܸܦ̮ܬܲܚ ܬܲܪ̈ܥܹܐ ܩܕܼܵܡ ܡܲܥܲܠܬܵܗ̇܀ ܐܲܙܝܼܠ ܒܵܬܼܪܵܗ̇ ܕܵܘܝܼܕܼ ܢܲܝܬܹܝܗ̇ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܘܲܙܗܸܐ ܫܡܘܼܐܹܝܠ ܘܲܡܫܲܡܸܫ ܠܵܗ̇ ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ܀ ܠܚܝܼܡ ܐܹܠܝܼܵܐ ܘܡܲܚܪܸܒ̣ ܐܲܪܥܵܐ ܟܲܕܼ ܡܲܠܸܦ ܠܵܗ̇:\nܘܲܥܒ̣ܝܼܕܼܝܼܢ ܠܵܗ̇ ܢܒ̣ܝܹ̈ܐ ܕܪܵܡܵܐ ܐܲܝܟ̣ ܫܲܡܵܫܹ̈ܐ܀","english":"You did not labor in it, in the blessed vineyard of the house of God. The nations say, \"We do not know the wages of the laborers,\" with them; and because of this they are idle and empty. There is no law, no commandments, no ordinances, nor prophets, nor revelations of truths. They do not know wages, they do not know how to learn or to become wise; they do not know how to enter, to go in and labor in the house of God. They called Abraham from within Aram to the land of Canaan; and they called Isaac to be a sacrifice on the mountains of Jebus; they called Jacob for the sake of the ladder of the heavens; Joseph, whose son gave bread to all of Egypt; Moses was set in authority over the revelations of prophecy; and Aaron the priest entered and was entrusted for the sake of God. He ascended, went up to Mount Sinai for the sake of the Hebrews; and he ate the bread of manna, the people from the cloud; he drank the pure water from the rock; and he cast down the Jordan, to enter the land of the Amorites. Joshua son of Nun uprooted before her the high walls; and the sun of Gibeon opened the gates before her entry. David went after her, brought her for the sake of God; and Samuel shone and served her in the house of refuge. Elijah lived and laid waste the land while teaching her; and the prophets made her as servants.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܦܠܲܚܬ݁ܘܿܢ ܒܹܗ ܒܟܲܪܡܵܐ ܒܪܝܼܟ̣ܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ","severity":"info","text":"The Syriac shifts from the previous passage's third-person description of the nations to a direct address ('you did not labor'), personifying the nations as interlocutors. The 'blessed vineyard of the house of God' is the church or covenant community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܗܵܡ ܡ̣ܢ ܓܵܘ ܐܵܪܵܡ ܠܐܲܪܥܵܐ ܕܲܟ̣ܢܲܥ̄ܥ","severity":"info","text":"The call of Abraham from Aram to Canaan echoes Gen 11:31–12:5, where Abraham leaves Ur (often identified with Aram) for the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܣܚܵܩ ܢܸܗܘܸܐ ܕܸܒ̣ܚܵܐ ܒܛܘܼܪ̈ܲܝ ܝܵܒ̣ܘܿܣ","severity":"info","text":"Isaac as a sacrifice on the mountains of Jebus (Jerusalem) alludes to the Akedah (Gen 22) and the later identification of Mount Moriah with the Temple Mount in Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܥܩܘܿܒ̣ ܨܹܝܕܼ ܣܸܒ̣ܠ̣ܬܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ","severity":"info","text":"Jacob's ladder (Gen 28:12) is referenced as 'the ladder of the heavens', a common typological symbol for the ascent to divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܼܫܘܿܥ ܒܲܪܢܘܿܥ ܥܲܩܲܪ ܩܘܼܕܼܡܹܝܗ̇ ܫܘܼܪܹ̈ܐ ܪ̈ܵܡܹܐ","severity":"info","text":"Joshua son of Nun uprooting high walls before 'her' (the land) recalls the conquest of Jericho (Josh 6) and the broader entry into Canaan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܵܐ ܕܢܸܦ̮ܬܲܚ ܬܲܪ̈ܥܹܐ ܩܕܼܵܡ ܡܲܥܲܠܬܵܗ̇","severity":"info","text":"The 'sun of Gibeon' opening gates before her entry alludes to Josh 10, where the Gibeonites make a covenant with Joshua, facilitating Israel's entry into the land.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae and uncertain readings (e.g., ܠܵܐ ܐ̄ܢܵܫ ܐܲܓ̣ܪܲܢ ܢܸܠܐܸܐ may be corrupt). The English draft interprets the nations' speech as 'We do not know the wages of the laborers,' but the Syriac could also be read as 'They do not know the wages of the laborers.' The list of patriarchs and prophets is presented as a series of calls and actions, but the referent of 'her' (the"],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܐܲܠܦ̣ܘܼܗ̇ ܢܒ̣ܝܹ̈ܐ ܘܐܸܫܬܵܘܕܝܼܘ ܠܵܗ̇ ܘܩܲܨ̣ܘ ܠܵܗ̇ ܐܲܓ̣ܪܵܐ:\nܘܐܲܥܠܘܼܗ̇ ܕܬܸܦܠܘܿܚ ܒܹܝܬܼ ܐܲܠܵܗܵܐ ܒܫܘܼܕܵܠܲܝ̈ܗܘܿܢ܀ ܠܲܢ ܕܹܝܢ ܥܲܡܡܹ̈ܐ ܠܵܐ ܐ̄ܢܵܫ ܐܲܓ̣ܪܲܢ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ:\nܘܠܵܐ ܓܸܠܝܵܢܹ̈ܐ ܐܸܫܣܬܲܕܲܪܘ ܠܲܢ ܡ̣ܢ ܥܸܠܵܝܵܐ܀ ܐܲܦܠܵܐ ܢܒ̣ܝܼܵܐ ܡܸܢܲܢ ܩܵܡ̣ ܒܲܢ ܢܸܬܼܢܲܒܸ݁ܐ ܠܲܢ:\nܘܠܵܐ ܟܵܪܘܿܙܵܐ ܕܲܡܚܵܘܸܐ ܠܲܢ ܟܲܪܡܵܐ ܢܸܦܠܘܿܚ܀ ܘܗܵܐ ܫܒ̣ܝܼܩܝܼܢܲܢ ܐܲܝܟ̣ ܝܲܬ݁ܝܼܪܹ̈ܐ ܘܐܲܝܟ̣ ܒܲܪܵܝܹܐ:\nܘܒܲܛܠܝܼܢܲܢ ܘܲܣܪܝܼܩܝܼܢܲܢ ܘܲܣܦܝܼܩܝܼܢܲܢ܀ ܘܠܵܐ ܐܵܓ̣ܘܿܪܵܐ ܘܠܵܐ ܬܵܒ̣ܘܿܥܵܐ ܘܠܵܐ ܡܵܠܘܿܟ̣ܵܐ:\nܘܠܵܐ ܡܵܪܐ ܐܲܓ̣ܪܵܐ ܕܲܡܓܲܪܸܓ̣ ܠܲܢ ܢܸܠܐܸܐ ܥܲܡܹܗ܀ ܠܵܐ ܐ̄ܢܵܫ ܘܐܸܠܘܼ ܐܝܼܬܪܵܘܗܝ ܗܵܘ̇ ܕܐܵܓܲܪ ܠܲܢ:\nܗܵܐ ܩܵܝ̇ܡܝܼܢܲܢ ܘܲܚܢܲܢ ܢܸܦܠܘܿܚ ܐܲܝܟ ܟܲܫܝܼܪܹ̈ܐ܀ ܘܲܦܬܲܚ̣ ܬܲܪܥܹܗ ܡܵܪܹܐ ܟܲܪܡܵܐ ܠܥܲܡܡܹ̈ܐ ܕܐܲܪܥܵܐ:\nܘܥܸܠܲܬ݀ ܦܸܠܚܲܬ݀ ܟ̱ܠܹܗ ܒܪܝܼܬܼܵܐ ܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܒܫܘܼܠܵܡ ܥܵܠܡܵܐ ܒܚܲܪܬܼܵܐ ܕܙܲܒ̣̈ܢܹܐ ܘܲܕܼܥܸܕܵܢܹ̈ܐ:\nܥܲܠܘ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܟܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܠܒܲܝܬܵܐ ܪܲܒܵܐ܀ ܘܫܲܪܝܼܘ ܒܪܲܗܛܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܟܲܫܝܼܪܵܐܝܼܬܼ:\nܘܲܙܩܲܪܘ ܠܲܒ̣ܫܘܼܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܵܐ ܓܘܼܫܡܵܢܵܐܝܼܬܼ܀ ܘܬܲܒܲܪܘ ܘܲܫܕܼܵܘ ܠܲܓ̣ܝܼܦܲܝ̈ܗܘܿܢ ܘܲܠܨܲܠܡܲܝ̈ܗܘܿܢ:\nܘܲܠܒܲܟ̣ܘ ܪܲܗܛܵܐ ܚܝܼܨܵܐ ܒܐܘܼܪܚܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܘܝܼܕܲܥ̣ܘ ܠܐܲܒ̣ܵܐ ܘܗܲܝܡܸܢ̣ܘ ܒܲܒ̣ܪܵܐ: ܘܝܲܩܲܪܘ ܠܪܘܼܚܵܐ:\nܘܲܗܘ݀ܵܘ ܟܠܗܘܿܢ ܢܵܘܣܹ̈ܐ ܓܒܲܝ̈ܵܐ: ܠܐܲܠܵܗܘܼܬܼܵܐ܀ ܥܲܠ̣ܘ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ ܫܩܲܠ̣ܘ ܕܹܝܢܵܪܵܐ:\nܕܗܘ݀ܝܘܼ ܡܵܪܲܢ ܐܲܓ̣ܪܵܐ ܕܟ̣ܠܵܗ̇ ܙܲܕܝܼܩܘܼܬܼܵܐ܀","english":"The prophets taught her and showed her and fixed her wage. And they brought her in to labor in the house of God with their exhortations. But the nations do not know the wage of the laborers. And no laws or commandments were established for them from above. Nor did a prophet arise among them to prophesy for them. Nor a herald to show them the vineyard to labor in. And behold, they are left like strangers and like outsiders. And they are idle and empty and void. And there is no hirer, no seeker, no king, no master of the wage to entice them to come and work with him. They do not know, and if there were one who would hire them, behold, they stand and see and are able to labor like diligent ones. And the master of the vineyard opened his door to the nations of the earth. And the cause of the labor of the whole creation entered the house of God. At the end of the world, at the conclusion of times and ages, all the nations entered the great house by the eleven. And they began a course of beautiful things diligently. And they sowed and clothed themselves in righteousness corporeally. And they broke and cast away their idols and their images. And they ran a strong course on the path of faith. And they knew the Father and believed in the Son, and honored the Spirit. And all of them became chosen vessels for the divinity. The eleven entered and took the judgment of repentance, that they might show the wage of all righteousness to our Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܓ̣ܪܵܐ","severity":"info","text":"The Syriac term ܐܲܓ̣ܪܵܐ (ʾagārā) means 'wage' or 'reward,' central to the parable's economic metaphor for spiritual recompense. Jacob contrasts the nations' ignorance of this wage with the prophets' teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ","severity":"info","text":"The phrase 'by the eleven' (ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ) likely alludes to the eleven apostles after Judas's departure, as in Acts 1:26. Jacob uses this to signify the apostolic mission to the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܡܡܹ̈ܐ","severity":"info","text":"The 'nations' (ܥܲܡܡܹ̈ܐ) here refer to non-Christian peoples, contrasted with the 'house of God' (ܒܹܝܬܼ ܐܲܠܵܗܵܐ). Jacob's typology aligns with Syriac exegesis of the vineyard as the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the nations' ignorance to their eventual conversion, marked by the phrase 'At the end of the world' (ܒܫܘܼܠܵܡ ܥܵܠܡܵܐ). This eschatological pivot structures the narrative as a salvation-historical progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܝܼܕܲܥ̣ܘ ܠܐܲܒ̣ܵܐ ܘܗܲܝܡܸܢ̣ܘ ܒܲܒ̣ܪܵܐ: ܘܝܲܩܲܪܘ ܠܪܘܼܚܵܐ","severity":"info","text":"The triad 'knew the Father, believed in the Son, honored the Spirit' echoes Syriac baptismal creeds and liturgical formulas, such as those in the Testamentum Domini (cf. dossier:ethiopic-anonymous-testamentum-domini).","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ","severity":"caution","text":"The reading ܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ (wabkēʿūṯā) is uncertain; the edition may reflect a scribal error. The English draft renders 'repentance,' but the Syriac could be emended to ܘܲܒ̣ܟܹܐܬܼܵܐ (wabkēṯā, 'and weeping'), a common ascetic motif.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ is ambiguous: it may be a corruption of 'weeping' or a rare form of 'repentance.' The English draft opts for 'repentance,' but the Syriac spelling is irregular.","The identity of 'the eleven' is not explicitly stated; it could refer to the apostles or a symbolic number, though the apostolic reading is most plausible."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܦܵܫ̣ܘ ܩܲܕܼܡܵܝܹ̈ܐ ܕܲܙܪܲܥ̣ܘ ܘܲܕܼܡܸܟ̣ܘ ܥܲܡ ܕܵܪ̈ܲܝܗܘܿܢ:\nܘܗܵܐ ܛܥܝܼܢܝܼܢ ܠܵܗ̇ ܐ̄ܚܪ̈ܵܝܹܐ ܠܟܲܦܵܐ ܕܡܲܠܝܵܐ ܣܲܒ̣ܥܵܐ܀ ܥܲܡܡܹ̈ܐ ܐ̄ܚܪ̈ܵܝܹܐ ܗܘ݀ܵܘ ܩܲܕܼܡܵܝܹ̈ܐ ܒܦܲܓ̣ܪܹܗ ܕܲܒ̣ܪܵܐ:\nܕܗܸܢܘܿܢ ܠܲܒ̣ܫܘܼܗܝ ܡ̣ܢ ܓܵܘ ܡܲܝ̈ܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ܀ ܪܲܚܝܼܩ ܐܵܢܘܿܫ ܢܘܿܚ ܘܐܲܒ̣ܪܵܗܵܡ ܘܲܕܼܒܹܝܬܼ ܡܘܼܫܹܐ:\nܘܜܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܫܩܲܠ̣ܘ ܕܹܝܢܵܪܵܐ ܘܗܵܐ ܥܲܬ݁ܝܼܪܝܼܢ܀ ܡܵܟ̣ܣܵܐ ܡܙܲܕܲܩ ܘܗܵܐ ܓܲܝܵܣܵܐ ܒܓܲܢܬܼܵܐ ܢܵܨܲܚ̇:\nܐܵܦ ܙܵܢܝܼܬܼܵܐ ܡܢܲܫܩܵܐ ܡܥܲܦܩܵܐ ܠܒܲܪ ܐܲܠܵܗܵܐ܀ ܡܘܼܫܹܐ ܪܲܚܝܼܩ ܘܗܵܐ ܚܲܛܵܝܬܵܐ ܠܒ̣ܝܼܟ̣ܵܐ ܪܸ̈ܓ̣ܠܵܘܗܝ:\nܘܲܡܨܲܒ݁ܥܵܐ ܠܹܗ: ܒܡܸܫܚܵܐ ܘܕܸܡ̈ܥܹܐ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ܀ ܦܵܫ̣ ܐܲܒ̣ܪܵܗܵܡ ܕܲܡܣܵܘܲܚ ܗ̄ܘ̣ܵܐ ܕܢܸܚܙܸܐ ܝܵܘܡܹܗ:\nܘܗܵܐ ܚܵܝ̇ܪܝܼܢ ܒܵܗ̇ ܟܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܒܲܙܩܝܼܦܘܼܬܹܗ܀ ܡ̣ܢ ܕܐܸܬ݁ܛܲܠܲܩܘ ܟܠܗܘܿܢ ܚܲܝܹ̈ܐ ܕܥܵܠܡܵܐ ܘܐܵܘܦ̣ܝܼܘ:\nܐܲܪܓܸܫ̣ܘ ܥܲܡܡܹ̈ܐ ܕܐܝܼܬܼ ܐܲܠܵܗܵܐ ܡܸܚܕܼܵܐ ܢܲܩ̣ܦܘܼܗܝ܀ ܥܲܠ̣ܘ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܘܐܸܬܼܟܲܫܲܪܘ ܒܵܗ̇ ܒܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܘܗܵܐ ܠܒ̣ܝܼܫܝܼܢ ܠܹܗ ܠܒܲܪ ܐܲܠܵܗܵܐ ܓܘܼܫܡܵܢܵܐܝܼܬܼ܀ ܒܚܲܪܬܼܵܐ ܐܸܬ݀ܵܘ ܡ̣ܢ ܕܐܸܫܬܲܠܲܡܘ ܟܠܗܘܿܢ ܙܲܒ̣̈ܢܹܐ:\nܘܗܵܐ ܩܲܕܼܡܵܝܹ̈ܐ ܗܘ݀ܵܘ ܒܲܣܒܲܪܬܼܵܐ ܕܡܲܠܝܵܐ ܚܲܝܹ̈ܐ܀ ܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܥܲܡܡܹ݁̈ܐ ܐܸܢܘܿܢ ܕܥܲܠ̣ܘ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ:\nܒܐܘܼܪܚܵܐ ܕܚܲܡܸܫ ܕܐܸܓܲܪ ܦܵܥ̈ܠܹܐ ܡܵܪܹܐ ܟܲܪܡܵܐ܀ ܒܚܲܡܫܵܐ ܪܸ̈ܓ̣ܫܝܼܢ ܩܵܐܹ̇ܡ ܓܘܼܫܡܹܐ ܕܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܚܲܡܫܵܐ ܣܸܦܪ̈ܝܼܢ ܐܝܼܬܼ ܠܐܘܿܪܵܝܬܵܐ ܕܡܲܠܝܵܐ ܐ̄ܪ̈ܵܙܹܐ܀ ܚܲܡܫܵܐ ܩܵܝܵܡܝܼ̈ܢ ܐܲܩܝܼܡ̣ ܡܵܪܝܵܐ ܥܲܡ ܐ̄ܢܵܫܘܼܬܼܵܐ:\nܚܲܡܸܫ ܙܲܒ̣̈ܢܝܼܢ ܐܸܓܲܪ ܦܵܥ̈ܠܹܐ ܡܵܪܹܐ ܟܲܪܡܵܐ܀","english":"The first ones who sowed and slept with their generations have passed away. And behold, the later ones are weary at the rock of the full one who is satisfied. The later nations were the first ones in the body of the Son, for they put on his clothing from within the waters of baptism. Far off are Noah, Abraham, and the house of Moses. And the later laborers took the wage, and behold, they are rich. The tax collector is justified, and behold, the violent one laughs in the garden. Even the harlot who oppresses and strangles the Son of God. Far off is Moses, and behold, the sinner has kissed his feet and anoints him with oil and tears lovingly. Abraham, who was wont to go about so that he might see his day, has passed away. And behold, all the nations are looking at her in his uprightness. When all the lives of the world and Uphio had perished, the nations perceived that there is a God, immediately they clung to him. They ascended by the eleven and were bound to her in repentance. And behold, they have put on the Son of God corporeally. At the end, when all the sacrifices were completed, they gave themselves, and behold, the first ones were in the preaching of the full one of life. The later laborers, the nations, came who ascended by the eleven on the path of the five letters of the laborers, the lord of the vineyard. By the five senses stands the body of the Son of man. Five books there are of the Torah of the full one of mysteries. Five covenants the Lord established with humanity. Five sacrifices the letters of the laborers, the lord of the vineyard.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܵܫ̣ܘ ܩܲܕܼܡܵܝܹ̈ܐ","severity":"info","text":"The phrase 'the first ones have passed away' contrasts the earlier righteous (Noah, Abraham, Moses) with later nations who now receive the wage, a reversal of expectation in the parable's framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The term 'baptism' (maʿmudīṯā) here signifies the ritual by which later nations 'put on the clothing' of the Son of God, i.e., become Christians, a key soteriological image in Jacob's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ","severity":"info","text":"The phrase 'by the eleven' likely alludes to the eleven apostles after Judas's departure (Acts 1:15–26), here representing the apostolic mission that leads the nations to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܼܪܚܵܐ ܕܚܲܡܸܫ ܕܐܸܓܲܪ","severity":"info","text":"The 'path of the five letters' refers to the five books of the Torah (Pentateuch) as a typological prefiguration of Christian sacraments, a common exegetical move in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܡܫܵܐ ܣܸܦܪ̈ܝܼܢ ... ܚܲܡܫܵܐ ܩܵܝܵܡܝܼ̈ܢ ... ܚܲܡܸܫ ܙܲܒ̣̈ܢܝܼܢ","severity":"info","text":"The passage builds a fivefold parallel (five senses, five books, five covenants, five sacrifices) to link the physical and scriptural orders, reinforcing the parable's allegorical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܘܦ̣ܝܼܘ","severity":"caution","text":"The name 'Uphio' (ʾawpyō) is obscure; it may be a corruption or a reference to a figure or place (perhaps a variant of 'Ephraim' or a symbolic name). The text's meaning here is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Uphio' (ܐܵܘܦ̣ܝܼܘ) is unclear; it may be a proper name or a textual corruption.","The phrase 'the rock of the full one who is satisfied' (ܟܲܦܵܐ ܕܡܲܠܝܵܐ ܣܲܒ̣ܥܵܐ) is ambiguous: 'rock' could be a metaphor for a foundation or a burden."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܩܝܵܡܵܐ ܩܲܕܼܡܵܐ ܐܲܩܝܼܡ̣ ܠܐܵܕܼܵܡ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ:\nܘܲܬܼܪܲܝܵܢܵܐ ܠܢܘܿܚ: ܙܲܕܝܼܩܵܐ ܒܲܪ ܟܹܘܸܠܵܐ܀ ܘܗܵܘ̇ ܕܲܬܼܠܵܬܼܵܐ ܥܲܡ ܐܲܒ̣ܪܵܗܵܡ ܪܵܚܡܵܐ ܛܵܒ̣ܵܐ:\nܘܕܲܐܪܒ݁ܥܵܐ ܕܡܘܼܫܹܐ ܘܲܚܡܝܼܫܵܝܵܐ: ܕܒܲܪ ܐܲܠܵܗܵܐ܀ ܒܨܲܦܪܵܐ ܘܒܲܬܼܠܵܬܼ ܘܲܒ̣ܫܸܬܼ ܘܒܲܬܼܫܲܥ ܐܵܦ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ:\nܘܬܼܘܼܒ̣ ܠܲܩܝܵܡܵܐ ܐ̄ܚܪܹܢܵܐ ܒ̣ܥܵܠܡܵܐ ܐܲـܪܪܵܐ ܠܵܐ ܐܝܼܬܼ܀ ܘܠܵܐ ܠܒܲܪܢܵܫܵܐ ܪܸ̈ܓ̣ܫܹܐ ܐ̄ܚܪ̈ܵܢܹܐ ܐܸܠܵܐ ܚܲܡܫܵܐ:\nܘܠܵܐ ܒܝܲܡܝܼܢܵܐ ܐܸܠܵܐ ܚܲܡܸܫ ܩܲܛܝܼ̈ܢܵܬܼܵܐ܀ ܘܠܵܐ ܝܘܼܠܦܵܢܵܐ ܒܵܬܲܪ ܬܹܐܓ̣ܪܵܗ̇ ܕܲܙܩܝܼܦܘܼܬܼܵܐ:\nܕܒܲܚܡܝܼܫܵܝܵܐ ܫܵܠܹ̇ܡ ܥܵܠܡܵܐ ܘܡܵܘܦܸܐ ܟ̱ܠܹܗ܀ ܐܵܦ ܒܲܪܢܵܫܵܐ ܒܚܲܡܸܫ ܡܘܼܫ̈ܚܵܢ ܐܲܝܟ̣ ܕܲܒ̣ܕܲܪ̈ܓܹܐ:\nܐܼܬܼ ܠܹܗ ܕܢܸܣܲܩ ܘܟܸܢ ܡܸܫܬܲܡܠܸܐ ܕܢܸܗܘܸܐ ܓܲܒ̣ܪܵܐ܀ ܗܵܘܹ̇ܐ ܥܘܸܠܵܐ ܘܒ̣ܵܬܲܪ ܗܵܟܲܢ ܐܵܦ ܝܲܠܘܼܕܼܵܐ:\nܘܒ̣ܵܬܲܪ ܛܲܠܝܵܐ ܗܵܘܹ̇ܐ ܥܠܲܝܡܵܐ ܘܗܵܘܹ̇ܐ ܓܲܒ̣ܪܵܐ܀ ܗܵܐ ܥܘܸܠܘܼܬܼܵܐ ܘܝܲܠܘܼܕܼܘܼܬܼܵܐ ܐܵܦ ܛܲܠܝܘܼܬܼܵܐ:\nܘܲܥܠܲܝܡܘܼܬܼܵܐ ܘܟܸܢ ܠܲܡܫܘܼܚܬܼܵܐ ܕܓܲܒ̣ܪܵܐ ܡܵܛܹ̇ܐ܀ ܘܒ̣ܵܬܲܪ ܗܵܕܹܐ ܡܫܘܼܚܬܼܵܐ ܕܚܲܡܸܫ ܠܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ:\nܕܬܼܘܼܒ̣ ܢܸܬ݁ܬܵܘܣܲܦ ܥܲܠ ܡܘܼܫ̈ܚܵܬܼܵܐ ܕܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ ܡܛ̣ܵܐ ܠܹܗ ܥܵܠܡܵܐ ܡܫܘܼܚܬܼܵܐ ܕܚܲܡܸܫ ܗܵܝ̇ ܕܲܙܩܝܼܦܵܐ:\nܘܐܸܫܬܲܡܠܝܼ ܠܹܗ ܘܲܗܘ݀ܵܐ ܓܲܒ̣ܪܵܐ ܘܬܼܘܼܒ̣ ܠܵܐ ܪܵܒܹ݁ܐ:܀ ܥ̣ܒܲܪ ܠܹܗ ܙܲܒ̣ܢܵܐ ܕܥܘܸܠܵܐ ܐܵܕܼܵܡ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ:\nܘܲܕܼܝܲܠܘܼܕܼܵܐ ܢܘܿܚ ܙܲܕܝܼܩܵܐ ܕܝܲܬܸܒ̣ ܐܲܪܥܵܐ܀ ܘܲܕܼܐܲܒ̣ܪܵܗܵܡ ܛܲܠܝܵܐ ܕܲܪܗܸܛ̣ ܥܲܡ ܐܲܠܵܗܵܐ:\nܘܙܲܒ̣ܢܹܗ ܕܡܘܼܫܹܐ ܥܠܲܝܡܵܐ ܥܝܼܪܵܐ ܘܐܲܠܵܗܵܝܵܐ܀","english":"The first covenant established Adam in the house of the gods, and the second, Noah the righteous, son of the line; and the third with Abraham, the good friend; and the fourth of Moses, and the fifth, of the Son of God. In the morning, and the third, and the sixth, and the ninth, and also the eleventh, and again to the other covenant in the world, there is no other limit. And there are no other senses for man except five, and no other seas except five measures. And there is no teaching after the completion of the uprightness, which in the fifth the world is completed and all of it ends. Also man, in five measures as in stages, came to ascend and until he is fulfilled to become a man. He is a child, and after that also a youth, and after a boy he becomes a young man, and he becomes a man. Behold, childhood and youth and boyhood and young manhood, and until the measure of man it reaches. And after this measure of five, there is no place that again additions to the measures of the living may be made. The world has reached the measure of five, that of the upright, and it has been completed and behold, a man, and again it does not increase. The time of the child, that first Adam, has passed, and of the youth Noah the righteous who sat on the earth, and of Abraham the boy who ran with God, and the time of Moses the young man, the vigilant and divine.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬ ܐܝܼܠܵܢܹ̈ܐ","severity":"info","text":"The Syriac phrase ܒܹܝܬ ܐܝܼܠܵܢܹ̈ܐ (bēt ʾīlāhē) literally 'house of the gods' is unusual; it may reflect a Syriac rendering of a biblical or apocryphal notion of a primordial dwelling, possibly Eden or a prelapsarian state, but the plural 'gods' is striking and may be a textual corruption or a deliberate archaism.","cites":[],"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 fifth covenant refers to Christ, aligning with Jacob's typological scheme where the five covenants culminate in the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܡܸܫ ܩܲܛܝܼ̈ܢܵܬܼܵܐ","severity":"info","text":"The five 'seas' or 'measures' (ܩܲܛܝܼ̈ܢܵܬܼܵܐ) likely refer to the five ages or epochs of the world, a common theme in Syriac hexaemeral and apocalyptic literature, paralleling the five stages of human life enumerated later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܝܵܡܵܐ ܩܲܕܼܡܵܐ ... ܘܲܬܼܪܲܝܵܢܵܐ ... ܘܕܲܬܼܠܵܬܼܵܐ ... ܘܕܲܐܪܒ݁ܥܵܐ ... ܘܲܚܡܝܼܫܵܝܵܐ","severity":"info","text":"The passage enumerates five covenants (Adam, Noah, Abraham, Moses, Christ) in a numbered sequence, establishing a pentadic structure that governs the subsequent discussion of five senses, five seas, and five stages of human life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܘܸܠܵܐ ... ܝܲܠܘܼܕܼܵܐ ... ܛܲܠܝܵܐ ... ܥܠܲܝܡܵܐ ... ܓܲܒ̣ܪܵܐ","severity":"info","text":"The five stages of human life (child, youth, boy, young man, man) are explicitly paralleled with the five covenants: Adam as child, Noah as youth, Abraham as boy, Moses as young man, and Christ as man, reinforcing the typological correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܹܝܬ ܐܝܼܠܵܢܹ̈ܐ","severity":"caution","text":"The phrase 'house of the gods' (ܒܹܝܬ ܐܝܼܠܵܢܹ̈ܐ) is anomalous in a Christian context; it may be a scribal error for 'house of God' (ܒܹܝܬ ܐܲܠܵܗܵܐ) or reflect a remnant of polytheistic language in a source text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'house of the gods' (ܒܹܝܬ ܐܝܼܠܵܢܹ̈ܐ) is ambiguous: it could be a corruption of 'house of God' or a deliberate archaism; the reading adopted here treats it as a textual crux.","The sequence of hours (morning, third, sixth, ninth, eleventh) is unclear in its symbolic function; it may represent canonical prayer times or cosmic ages."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܘܥܲܠ̣ ܩܵܡ̣ ܙܲܒ̣ܢܵܐ ܐ̄ܚܪܵܝܵܐ: ܕܚܲܡܫܵܐ ܗܵܘ̇ ܕܲܡܫܝܼܚܵܐ:\nܘܲܫܠܸܡ̣ܘ ܙܲܒܼ̈ܢܹܐ ܘܡܸܟܹܝܠ ܚܲܪܬܵܐ ܗ̄ܝܼ ܠܲܕܼܡܸܣܬܲܟܲܠ܀ ܥܒܲܪ ܠܹܗ ܨܲܦܪܵܐ ܕܒܹܗ ܥܲܠ̣ܘ ܦܵܥ̈ܠܹܐ ܠܟܲܪܡܵܐ ܪܲܒܵܐ:\nܘܲܥ̣ܒܲܪ ܙܲܒ̣ܢܵܐ ܕܲܬܼܠܵܬܼ ܫܵܥܹ̈ܐ ܢܲܗܝܼܪ̈ܵܬܼܵܐ܀ ܘܲܥ̣ܒܲܪ ܘܐܸܙܲܠ̣ ܕܫܸܬܼ ܐܵܦ ܕܲܬܼܫܲܥ ܚܲܡܝܼ̈ܡܵܬܼܵܐ:\nܘܗܵܐ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܩܲܪܝܼܪ̈ܵܬܼܵܐ ܥܵܠܡܵܐ ܪܵܗܹ̇ܛ܀ ܥ̣ܒܲܪ ܠܹܗ ܛܲܗܪܵܐ ܘܦ̣ܵܓ̣ ܠܹܗ ܚܘܼܒܵܐ: ܕܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܪܟܸܢ ܠܹܗ ܪܲܡܫܵܐ ܘܗܵܐ ܛܲܦܛܸܦ̣ ܠܹܗ ܥܵܠܡܵܐ ܢܵܘܦܸܐ܀ ܐܘܿ ܕܲܚܕܲܥ̄ܣܪܹ̈ܐ ܐܲܩܸܠܘ ܪܲܗܛܵܐ ܒܲܬܼܝܵܒܝܘܼܬܼܵܐ:\nܥܲܡܡܹ̈ܐ ܐ̄ܚܪ̈ܵܝܹܐ ܗܘ݀ܵܘ ܩܲܕܼܡܵܝܹ̈ܐ ܒܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܡܸܠܬܹܗ ܕܡܵܪܝܵܐ ܣܲܓܝܼ ܕܵܡ̇ܝܵܐ ܠܡܲܪܓܵܢܝܼܬܼܵܐ:\nܘܐܲܦܹ̈ܐ ܕܢܘܼܗܪܵܐ ܡܲܠܝܵܐ ܟ̱ܠܵܗ̇ ܠܲܕܼܚܵܙܹ̇ܐ ܠܵܗ̇܀ ܠܐܲܝܢܵܐ ܕܐܲܦܸܩ̣ ܣܘܿܓ̣ܵܐܐ ܕܝܵܘܡܵܘ̈ܗܝ ܒܲܣܪܝܼܩܘܼܬܼܵܐ:\nܝܵܗܹ̇ܒ̣ ܗ̄ܘ̣ ܠܹܗ ܐܝܼܕܼܵܐ ܡܲܬܼܠܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ܀ (ܘܐܠܲܝܢܵܐ ܕܲܚܛ̣ܵܐ: ܘܲܒ̣ܛܲܠܝܘܼܬܹܗ ܘܒܲܥܠܲܝܡܘܼܬܹܗ:\nܘܲܡܛ̣ܵܐ (ܓܕܼܵܕܹܗ ܢܵܘܠܵܐ: ܕܚܲܝܵܘ̈ܗܝ ܟܲܕܼ ܡܸܫܬܲܛܸܐ܀ ܐܘܿ ܠܵܟ̣ ܣܵܒ̣ܵܐ ܕܟܟܵܐܹ̇ܒ̣ ܘܲܟ̣ܦܝܼܦ ܡ̣ܢ ܣܲܝܒ݁ܘܼܬܼܵܐ:\nܘܒ̣ܵܥܹ̇ܐ ܕܲܢܬܼܘܼܒ̣ ܥܘܿܠ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܘܡܸܬܼܩܲܒܲܠ ܐܲܢ̄ܬ݁܀ ܫܵܥܬܼܵܐ ܕܚܲܝܹ̈ܐ ܩܲܝܵܡܵܐ ܠܵܟ̣ ܘܐܸܢ ܬܸܬܼܟܲܫܲܪ:\nܒܵܗ̇ ܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܟܠܗܘܿܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ܀ ܒܝܼܫܵܐ ܫܲܕܠܵܟ̣ ܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܟܲܕܼ ܚܵܛܹ̇ܐ ܗ̄ܘܲܝܬ݁:\nܚܙܝܼ ܠܵܐ ܢܹܐܚܘܿܕܼ ܬܲܪܥܵܐ ܩܕܼܵܡܲܝܟ ܐܸܢ ܬܵܐܹ̇ܒ̣ ܐܲܢ̄ܬ݁܀ ܠܵܐ ܢܹܐܡܲܪ ܠܵܟ̣ ܕܐܲܝܟܲܢ ܡܸܟܹܝܠ ܐܝܼܬܼ ܠܵܗ̇ ܦܘܼܪܣܵܐ:\nܕܬܸܬܼܩܲܒܲܠ ܐܲܢ̄ܬ݁ ܒܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܕܒܲܛܝܼܠ ܐܲܢ̄ܬ݁ ܗ̄ܘ̣܀","english":"And the last covenant came, the fifth, that of the Messiah.  \nThe covenants were completed, and now it is the end for the steward. The morning passed in which the laborers went up to the great vineyard.  \nAnd the covenant of three bright hours passed. And the one of six passed, and also that of nine heats.  \nAnd behold, at the eleventh cool hours the world runs. The noon passed and the heat of the ninety-nine subsided.  \nThe evening inclined, and behold, the world has touched the clouds. Oh, at the eleventh they slowed the race in repentance.  \nThe last peoples were the first in righteousness. The word of the Lord is very like a pearl.  \nAnd the faces of light fill all who see it. Woe to the one who spent the multitude of his days in vanity.  \nHe gives his hand to the parable of the Son of God. (And woe to the one who sinned, and in his idleness and his youth,  \nand his generation reached the end of his life while he was scattered. Oh, to you, old man who is bent and bowed from old age,  \nand seeks to return again at the eleventh and be received. The hour of life is fixed for you; if you are prepared,  \nin it you can obtain all life without end. The evil one cast you into errors when you were sinning.  \nSee, the door will not be closed before you if you repent. It will not be said to you, How now is there an opportunity  \nfor you to be received in repentance, since you were idle?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܲܒܼ̈ܢܹܐ","severity":"info","text":"The passage enumerates six covenants (Adam, Noah, Abraham, Moses, Son of God, Messiah) as hours of the day, culminating in the eleventh hour as the time of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܡܸܣܬܲܟܲܠ","severity":"info","text":"The Syriac term ܕܲܡܸܣܬܲܟܲܠ (damestakkal) is a Greek loanword (οἰκονόμος) meaning 'steward' or 'manager', here referring to the human steward of the vineyard allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܬܼܠܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'parable of the Son of God' directly references the Gospel parable of the laborers in the vineyard (Matthew 20:1–16; Luke 10:1–16), which Jacob of Serugh interprets allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܡܝܼ̈ܡܵܬܼܵܐ","severity":"info","text":"The 'nine heats' (ܬܫܲܥ ܚܲܡܝܼ̈ܡܵܬܼܵܐ) likely refer to the ninth hour, a time of intense heat in the Mediterranean day, used here as a metaphor for the peak of historical or spiritual labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܡܡܹ̈ܐ ܐ̄ܚܪ̈ܵܝܹܐ ܗܘ݀ܵܘ ܩܲܕܼܡܵܝܹ̈ܐ","severity":"info","text":"The inversion 'last peoples were first in righteousness' echoes the Gospel saying 'many who are first will be last, and the last first' (Matthew 19:30; 20:16), applied here to the eschatological reversal of roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܵܒ̣ܵܐ ܕܟܟܵܐܹ̇ܒ̣","severity":"info","text":"The image of the bent old man seeking entry at the eleventh hour is a common trope in Syriac penitential literature, emphasizing the possibility of repentance even at life's end.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ninety-nine' (ܒܲܥܝܼ̈ܢܵܫܵܐ) is ambiguous: it may refer to a specific number of years or a symbolic figure; the translation 'ninety-nine' is retained from the Syriac.","The identity of the 'steward' (ܕܲܡܸܣܬܲܟܲܠ) is not explicitly defined; it may represent the human soul or a specific biblical figure."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܠܲܝܬ݁ ܒܵܟ̣ ܚܲܝܠܵܐ ܬܸܟ݁ܘܿܦ ܢܲܦ̮ܫܵܟ̣ ܥܲܠ ܒܵܥܘܼܬܼܵܐ:\nܐܵܦܠܵܐ ܨܵܘܡܵܐ ܦܫܝܼܩ ܠܵܟ̣ ܕܬܸܠܒ݁ܘܿܟ̣ ܐܲܝܟ̣ ܟܲܫܝܼܪܵܐ܀ ܐܵܦܠܵܐ ܠܥܲܡܠܵܐ ܘܠܹܐܘܬܼܵܐ ܝܵܗܹ̇ܒ̣ ܐܝܼܕܼܵܐ ܦܲܓ̣ܪܵܟ̣:\nܘܣܲܓܝܼ ܚܛܸܐ ܠܵܟ̣ ܘܲܒ̣ܡܵܢ ܬܸܫܦܲܪ ܐܸܢ ܬܵܐܹ̇ܒ̣ ܐܲܢ̄ܬ݁܀ ܚܲܝܠܵܟ̣ ܢܲܦܝܼܠ ܘܢܘܼܗܪܵܟ̣ ܚܲܣܝܼܪ ܘܲܡܚܝܼܠ ܓܘܼܫܡܵܟ̣:\nܐܲܗܡܵܐ ܡܸܟܹܝܠ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܗܵܠܹܝܢ ܡܸܠܟܹ̈ܐ ܝܵܗܹ̇ܒ̣ ܒܝܼܫܵܐ ܠܐܲܝܢܵܐ ܕܚܵܛܹ̇ܐ:\nܕܢܸܦܣܘܿܩ ܣܲܒ̣ܪܹܗ ܘܠܵܐ ܢܸܬܼܩܲܪܲܒ̣ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀ ܐܲܢ̄ܬ݁ ܕܹܝܢ ܦܵܥܠܵܐ ܕܥܲܠ̣ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܠܵܐ ܬܸܬܼܦܲܠܲܓ̣:\nܕܥܲܡ ܩܲܕܼܡܵܝܹ̈ܐ ܡܲܬܼܩܲܢ ܐܲܓ̣ܪܵܟ̣ ܐܸܢ ܬܵܐܹ̇ܒ̣ ܐܲܢ̄ܬ݁܀ ܠܒܲܪ ܐܲܠܵܗܵܐ ܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܚܲܒ݁ܝܼܒ̣ܝܼܢ ܠܹܗ:\nܕܐܵܦ ܗܘ݀ ܒܚܲܪܬܼܵܐ ܕܙܲܒ̣̈ܢܹܐ ܐܸܬ݀ܵܐ ܣܲܥ̣ܪܵܗ̇ ܠܐܲܪܥܵܐ܀ ܫܲܩ̣ܠܵܟ̣ ܚܹܐܦܵܐ ܕܲܥܠܲܝܡܘܼܬܼܵܐ ܟܲܕܼ ܚܵܛܹ̇ܐ ܗ̄ܘܲܝܬ݁:\nܘܲܒ̣ܒܸܛܠܵܢܵܐ: ܕܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ ܥ̣ܒܲܪܘ ܝܵܘ̈ܡܵܬܼܵܟ̣܀ ܗܵܘ̇ ܫܲܪܟܵܢܵܐ ܕܚܲܝܹ̈ܐ ܙܥܘܿܪܹ̈ܐ ܗܲܒ̣ ܠܐܲܠܵܗܵܐ:\nܕܲܡܩܲܒܸ݁ܠ ܗ̄ܘ̣ ܕܠܲܚܕܼܵܐ: ܫܵܥܬܼܵܐ ܕܦܵܥܠܵܐ: ܢܸܬܸܠ܀ ܐܸܬܼܢܲܣܝܼ ܠܹܗ ܕܐܲܝܟܲܢ ܝܵܗܹ̇ܒ̣ ܐܲܓ̣ܪܵܐ ܡܵܪܲܢ:\nܘܣܵܡ̣ ܣܵܗܕܘܼܬܹܗ ܒܦܵܥ̈ܠܹܐ ܐ̄ܚܪ̈ܵܝܹܐ ܟܡܵܐ ܚܲܒ݁ܝܼܒ̣ܝܼܢ܀ ܝܲܗ̄ܒ̣ ܠܘܼܒܵܒ̣ܵܐ ܠܐܲܝܢܵܐ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܕܲܚܕܼܵܐ ܫܲܥܬܼܵܐ ܐܸܢ ܦܵܠܲܚ̇ ܠܵܗ̇ ܗܘ݀ܵܐ ܩܲܕܼܡܵܝܵܐ܀ ܐܘܿ ܚܲܛܵܝܵܐ ܕܐܲܦܸܩ̣ ܒܝܼܫ ܒܝܼܫ ܟܲܒܠܵܐ ܕܲܫܢܵܘ̈ܗܝ:\nܗܵܐ ܡܵܪܐ ܐܲܓ̣ܪܵܐ ܕܲܦܬܼܝܼܚ ܬܲܪܥܹܗ ܘܕܼܵܪܹܐ ܓܲܙܵܘ̈ܗܝ܀ ܘܲܒ̣ܫܘܼܠܵܡܵܐ ܕ̣ܠܗܘܿܢ ܚܲܝܹ̈ܐ ܐܸܢ ܬܵܐܹ̇ܒ̣ ܐܲܢ̄ܬ݁:\nܠܥܸܕܵܢ ܐܲܓ̣ܪܵܐ ܚܵܫܹ̇ܒ̣ ܠܵܟ̣ ܡ̣ܢ ܒܲܛܝܼ̈ܠܹܐ܀","english":"There is no strength in you that you might repent of your soul for the sake of supplication. Nor is a fast easy for you that you might wear a hair-shirt like an ascetic. Nor does your body give its hand to labor and toil. You have sinned much, and how will you please if you repent? Your strength is weak, your light is deficient, and your body is feeble and frail. So now, what of the work of righteousness? These thoughts give evil counsel to the one who sins, that he should cut off his hope and not approach repentance. But you, a laborer of the eleven, do not be divided: with the first ones your wage will be set if you repent. The Son of God loves the last laborers, for even he at the end of times came and plowed the earth. You took the stone of youth when you were sinning, and in idleness your days passed in evil life. That remainder of life, small as it is, give to God, who accepts even one hour of work from a laborer. He has determined how the Lord gives wages, and he has placed his testimony among the last laborers, how beloved they are. He has given a key to the door of repentance, that if one works for one hour, he is first. O sinner, who has brought forth evil, evil is the chain of his years. Behold, the master of wages has opened his door and poured out his treasures. And at the end of your life, if you repent, he will count for you a wage from the worthless ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܥܠܵܐ ܕܥܲܠ̣ ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ","severity":"info","text":"The phrase 'laborer of the eleven' likely refers to the eleventh hour, a metaphor for the late stage of history or life, consistent with the parable's temporal framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"'Son of God' (bar alāhā) echoes New Testament usage, particularly in Syriac tradition, and here emphasizes Christ's role as the final laborer who plows the earth at the end of times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܗܕܘܼܬܹܗ","severity":"info","text":"The term 'testimony' (sāhduṯeh) may allude to the concept of martyrdom or witness in early Syriac Christianity, but here it functions as a divine attestation of the last laborers' worth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܗ̄ܒ̣ ܠܘܼܒܵܒ̣ܵܐ ܠܐܲܝܢܵܐ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ","severity":"info","text":"The image of a 'key to the door of repentance' parallels Syriac liturgical and homiletic traditions where repentance is depicted as a locked door opened by divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܚܲܛܵܝܵܐ","severity":"info","text":"The direct address 'O sinner' marks a rhetorical shift from third-person description to second-person exhortation, intensifying the homiletic appeal in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܒܲܛܝܼ̈ܠܹܐ","severity":"caution","text":"The phrase 'from the worthless ones' (men baṭīlē) is ambiguous: it may mean 'from worthless laborers' or 'from worthless wages,' affecting the interpretation of the final reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the eleven' (ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ) is unclear: it may refer to the eleventh hour, the eleven disciples, or a symbolic number; the reading as 'eleventh hour' is adopted.","The phrase 'from the worthless ones' (ܡ̣ܢ ܒܲܛܝܼ̈ܠܹܐ) could modify either the laborers or the wages; the translation takes it as modifying wages."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܐܸܠܵܐ ܐܝܼܬܼ ܠܵܟ̣ ܚܲܝܠܵܐ ܠܥܲܡܠܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܗܘ݀ ܨܸܒ̣ܝܵܢܵܟ̣ ܗܲܒ̣ ܠܐܲܠܵܗܵܐ ܘܡܸܬܼܩܲܒܲܠ ܗ̄ܘ̣܀ ܣܢܝܼ ܠܲܚܛܵܗܵܐ ܗܵܘ̇ ܕܲܦܠܝܼܚ ܠܵܟ̣ ܢܘܼܓ̣ܪܵܐ ܪܲܒܵܐ:\nܘܲܗܘ݀ܝܼ ܠܙܲܕܝܼܩܘܼܬܼܵܐ ܕܠܵܐ ܚܲܙܝܵܐ ܠܵܟ̣܀ ܥܒܲܪ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܐܵܦܸܢ ܗܵܫܵܐ ܕܣܵܦ̣ܘ ܝܵܘ̈ܡܵܬܼܵܟ̣:\nܘܲܗܘ݀ܝܼ ܦܵܥܠܵܐ ܐ̄ܚܪܵܝܵܐ ܕܫܵܩܹ̇ܠ ܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ܀ ܬܸܒ̣ ܕܘܼܢ ܢܲܦ̮ܫܵܟ̣ ܘܲܩܛܸܓ̣ܪܵܢܵܐ ܗ݀ܘܝܼ ܠܲܩܢܘܿܡܵܟ̣:\nܟܲܕܼ: ܡܲܟ݁ܣܵܐ ܠܵܟ̣ ܬܹܐܪܬܵܟ̣ ܬܸܒ̣ܗܲܬܼ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܟ̣܀ ܐ̄ܡܲܪ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܟ̣ ܐܘܿ ܛܵܥܝܼܬܼܵܐ: ܢܸܩܝܵܐ ܕܐܸܒ̣ܕܲܬ݀:\nܛܘܼܪܝ: ܠܹܗ ܠܪܵܥܝܵܐ ܐܵܦܸܢ ܪܘܼܫܡܵܐ: ܘܡܸܫܟܲܚ ܗ̄ܘ̣ ܠܹܟ̣ܝ܀ ܚܛܵܗܹ̈ܐ ܕܹܐܒܹ̈ܐ ܣܲܪܲܚ̣ܘ ܢܲܬܫܘܼܟ̣ܝ ܒܲܝܢܵܬܼ ܛܘܼܪܹ̈ܐ:\nܥܘܿܠ ܠܲܛܝܵܪܹܗ ܕܗܵܘ̇ ܕܲܡܥܲܝܨܸܒ̣ ܠܲܟ̣ܪ̈ܝܼܗܵܬܼܵܐ܀ ܝܵܘܡܵܐ ܪܟܸܢ ܠܹܗ ܘܗܵܐ ܛܸܠܵܠܹ̈ܐ ܕܡܵܘܬܵܐ ܚܲܕܼܪܘܼܢܝ:\nܗ݀ܘܝܼ ܠܝܼ ܫܸܡܫܵܐ ܒܪܲܡܫܵܐ ܡܵܪܲܢ ܘܐܸܚܙܸܐ ܢܘܼܗܪܵܟ̣܀ ܠܵܐ ܢܸܥܡܲܕܼ ܠܝܼ ܝܵܘܡܹܗ ܕܡܵܘܬܵܐ ܠܒܲܪ ܡ̣ܢ ܟܲܪܡܵܟ̣:\nܛܵܒܲܐ ܗ̄ܝܼ ܥܲܝܢܵܟ̣ ܩܲܒܸ݁ܠ ܫܵܥܬܼܵܐ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀ ܫܠܸܡ̣ܘ ܥܸܕܵܢܲܝ̈ ܟܲܕܼ ܦܵܠܲܚ̇ ܐ̄ܢܵܐ ܠܲܣܪܝܼܩܘܼܬܼܵܐ:\nܫܘܼܠܵܡ ܙܲܒ̣ܢܵܐ ܕܚܲܝܲܝ̈ ܩܲܒܸ݁ܠ ܢܸܗܘܸܐ ܕܝܼܠܵܟ̣܀ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܠܵܐ ܐܝܼܬܼ ܙܲܒ̣ܢܵܐ ܕܠܵܘ ܙܲܒ̣ܢܵܗ̇ ܗ̄ܘ̣:\nܘܐܸܠܵܐ ܡܛ̣ܵܐ ܐ̄ܢܵܫ ܬܲܪܥܵܐ ܕܲܫܝܘܿܠ ܠܵܐ ܡܵܘܒܸ݁ܕܼ ܠܵܗ̇܀ ܟܡܵܐ ܕܩܲܝܵܡܵܐ ܢܲܦ̮ܫܵܐ ܘܫܲܪܝܵܐ ܒܦܲܓ̣ܪܵܐ ܕܲܚܛ̣ܵܐ:\nܐܝܼܬܼ ܗ̄ܘ̣ ܣܲܒ̣ܪܵܐ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܠܟ̣ܠ ܚܲܛܵܝܹ̈ܐ܀ ܟܡܵܐ ܕܪܵܗܹ̇ܛ ܗ̄ܘ̣ ܕܡܵܐ ܒܫܸܪ̈ܝܵܢܹܐ ܘܲܒ̣ܗܲܕܵܡܹ̈ܐ:\nܐܝܼܬܼ ܗ̄ܘ̣ ܐܲܬܼܪܵܐ ܐܵܦ ܠܲܚܛܝܼܬܼܵܐ ܘܙܲܕܝܼܩܘܼܬܼܵܐ܀","english":"But you have strength for the labor of righteousness. Give your will to God, and it will be accepted. Cease from sin, that which has toiled for you a great burden. And be for righteousness, which you do not see. Pass from iniquity even now that your days are finished. And be a final worker who receives a good wage. Sit and guard your soul, and be a disputant for your standing. When your thought covers you, be ashamed of your evils. Say to your soul, \"O erring one, be quiet, for you are lost.\" Seek the Shepherd even with a sign, and he is able to find you. The sins of wolves have scattered you among the mountains of the forest. Enter the fold of the One who adorns the sick. The day has mounted, and behold, the shadows of death surround me. Be for me a sun in the evening, my Lord, and I will see your light. Do not let the day of death set for me outside your vineyard. Good is your vineyard; accept the hour of repentance. My times are finished while I labor in vain. Accept the end of the feast of my life, which is yours. For repentance there is no time that is not its time. And if a man reaches the gate of Sheol, it does not destroy it. As long as the soul stands and dwells in the body of the sinner, there is hope of repentance for all sinners. As long as it runs in the veins and members, there is a place for both sin and righteousness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The Syriac term zadiquta (righteousness) is a key theological concept in Jacob of Serugh, denoting active moral labor rather than passive state, contrasting with the preceding description of physical weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܵܥܝܵܐ","severity":"info","text":"The image of the Shepherd (raʿya) who can find the lost soul echoes the Good Shepherd parable (John 10:11-16) and is a common Christological title in Syriac tradition, here applied to the Lord of the vineyard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyol) in Syriac Christian usage refers to the underworld or realm of the dead, not necessarily hell; Jacob uses it to emphasize that repentance remains possible even at death's threshold, consistent with Syriac soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܘܼܪܝ: ܠܹܗ ܠܪܵܥܝܵܐ","severity":"info","text":"The exhortation 'Seek the Shepherd even with a sign' parallels Jacob's homiletic style in other memre, where the shepherd metaphor recurs as a call to repentance, e.g., in his homily on the vineyard parable itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܵܐ ܕܩܲܝܵܡܵܐ ܢܲܦ̮ܫܵܐ","severity":"info","text":"The passage shifts from direct address to a conditional statement ('As long as the soul stands...'), marking a rhetorical climax that reinforces the theme of perpetual hope for repentance, typical of Jacob's homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܢܝܼ ܠܲܚܛܵܗܵܐ","severity":"caution","text":"The phrase 'Cease from sin' (sʿi lḥṭaha) is textually secure, but the following clause 'that which has toiled for you a great burden' is ambiguous: it may refer to sin personified as a laborer, or to the sinner's own past toil. The translation opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܦܠܝܼܚ ܠܵܟ̣ ܢܘܼܓ̣ܪܵܐ ܪܲܒܵܐ' could be read as sin toiling for the sinner (personification) or the sinner toiling under sin; the translation takes the former.","The identity of 'the Shepherd' (raʿya) is not explicitly Christ but implied by context; the parallel to the vineyard parable supports a Christological reading."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܟܡܵܐ ܕܐܝܼܬܼ ܕܸܡ̈ܥܹܐ ܕܢܹܐܫ̈ܕܵܢ ܥܲܝ̈ܢܹܐ ܥܲܠ ܦܲܪܨܘܿܦܵܐ:\nܐܝܼܬܼ ܗ̄ܘ̣ ܪ̈ܲܚܡܹܐ ܕܲܢܦܲܨܘܿܢܵܝܗܝ ܠܐܲܝܢܵܐ ܕܲܚܛܵܐ܀ ܟܡܵܐ ܕܲܦܫܝܼܩ ܠܵܟ̣ ܬܸܒ̣ܟܸ݁ܐ ܦܫܝܼܩ ܠܵܟ̣ ܬܸܒ̣ܥܸܐ ܪ̈ܲܚܡܹܐ:\nܘܐܸܢ ܐܝܼܬܼ ܒܸܟ̣ܝܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ ܚܢܵܢܵܐ ܠܟ̣ܠ ܚܲܛܵܝܹ̈ܐ܀ ܐܵܦ ܗܘ݀ ܟܪܝܼܗܵܐ ܡܵܐ ܕܥܲܠ ܥܲܪܣܵܐ ܕܟܹܐܒܹ̈ܐ ܡܲܓܸܣ:\nܐܸܢ ܡܸܬܼܟܲܫܲܦ ܥܲܠ ܫܘܼܒ̣ܩܵܢܵܐ ܦܫܝܼܩ ܠܹܗ ܢܸܣܲܒ̣܀ ܒܲܚܕܼܵܐ ܫܵܥܬܼܵܐ ܐܸܢ ܩܵܪܹܒ̣ ܐ̄ܢܵܫ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܗܝ݀ ܗܵܝ̇ ܫܵܥܬܼܵܐ ܛܵܒ̣ ܡ̣ܢ ܡܸܬܼܚܵܐ ܕܚܲܝܹ̈ܐ ܛܵܒܲܐ ܗ̄ܝܼ܀ ܐܸܠܵܐ ܥܲܠ̣ ܐ̄ܢܵܫ ܘܐܸܬ݁ܬ݁ܚܸܕܼܘ ܒܐܲܦܵܘ̈ܗܝ ܣܘܼܟ݁ܪܹ̈ܝܗ̇ ܕܲܫܝܘܿܠ:\nܠܵܐ ܗܘ݀ܵܐ ܪܲܚܝܼܩ ܡ̣ܢ ܫܘܼܠܛܵܢܵܗ̇ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀ ܐܸܠܵܐ ܣܸܡܟܲܬ݀ ܐܸܠܦܵܐ ܕܚܲܝܹ̈ܐ ܠܩܲܒ̣ܪܵܐ ܫܲܠܝܵܐ:\nܠܵܐ ܡܸܫܬܲܩܠܵܐ ܡܵܘܒܲܠ ܥܘܼܬܼܪܵܐ ܡ̣ܢ ܬܲܝܵܒܹ̈ܐ܀ ܟܡܵܐ ܕܚܲܝܵܐ ܐܲܢ̄ܬ݁ ܬܲܝܵܒ̣ܵܐ ܐܲܢ̄ܬ݁ ܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬ݁:\nܐܸܢ ܕܹܝܢ ܡܵܘܬܵܐ ܦܓܲܥ̣ ܒܵܟ̣ ܚܲܛ̣ܦܵܗ̇ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܟ̣܀ ܒܩܲܒ̣ܪܵܐ ܒܲܠܚܘܿܕܼ ܡܸܬ݁ܬ݁ܚܸܕܼ ܬܲܪܥܵܗ̇ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ:\nܕܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ ܠܡܝܼܬܼܵܐ ܕܲܢܬܼܘܼܒ̣ ܒܹܝܬܼ ܐܲܒ̣ܕܵܢܵܐ܀ ܐܵܦ ܒܵܗ̇ ܒܫܵܥܬܼܵܐ ܕܡܵܘܬܵܐ ܐܝܼܬܼ ܒܵܗ̇ ܐܲܬܼܪܵܐ ܕܲܬ݁ܬܼܘܼܒ̣:\nܘܡܸܣܬܲܥܪ̈ܵܢ ܒܵܗ̇ ܐܵܦ ܛܵܒ̣ܵܬܼܵܐ ܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬ݁܀ ܐܵܦ ܡܵܐ ܕܪܵܚ̇ܫܵܐ ܢܲܦ̮ܫܵܐ ܬܸܣܲܩ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ:\nܐܸܢ ܨܸܒ̣ܝܵܢܵܐ ܛܵܒ̣ܵܐ ܬܸܩܢܸܐ ܚܲܝܹ̈ܐ ܬܸܫܟܲܚ܀ ܡܵܐ ܕܥܲܠ̣ ܡܵܘܬܵܐ ܘܩܵܡ ܥܲܠ ܬܲܪܥܵܐ ܘܲܫ̣ܕܼܵܐ ܓܹܐܪܵܐ:\nܐܲܪܗܸܒ̣ ܦܲܪܢܸܣ ܠܥܒ̣ܝܼ̈ܕܼܵܬܼܵܟ̣ ܙܲܕܝܼܩܵܐܝܼܬܼ܀","english":"How many tears are shed upon the face! There is mercy that forgives the sin of the guilty. How easy for you to weep, easy for you to seek mercy. And if there is weeping, there is forgiveness for all sinners. Even this sick one, when he lies on the bed of pains, if he entreats for forgiveness, it is easy for him to receive. In that hour, if a person draws near to God, that hour is better than a span of good life. But when a person is seized by the jaws of Sheol, repentance is not far from her power. Rather, the ship of life has anchored at the silent tomb. Wealth does not depart from the repentant. As long as you live, you are a penitent, if you wish. But if death overtakes you, it snatches away your repentance. In the tomb alone the door of repentance is shut, so that it does not give the dead one the opportunity to repent in the place of perdition. Even in the hour of death, there is a place for repentance, and good deeds are accomplished in it, if you wish. Even when the soul departs from the members, if the good will remains, you will find life. When death stands at the door and shoots an arrow, hasten to distribute your deeds righteously.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage emphasizes that repentance remains possible even at the hour of death, contrasting the 'ship of life' anchored at the 'silent tomb' with the closure of repentance only after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܝܒܘܬܐ (tayyābūtā)","severity":"info","text":"The Syriac term tayyābūtā, rendered 'repentance' in the English draft, carries the sense of 'return' or 'conversion' and is a key theological concept in Jacob of Serugh's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The image of the 'ship of life' anchoring at the tomb may echo early Christian funerary symbolism, but no direct scriptural citation is evident; the passage instead develops a parametric theme of last-hour repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian known for his metrical homilies; this passage reflects his pastoral concern for the possibility of repentance until the final moment, a theme found in other works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the concluding exhortation of the homily, shifting from earlier narrative exposition to direct address ('you'), urging the hearer to repent before death closes the door.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܒܩܲܒ̣ܪܵܐ ܒܲܠܚܘܿܕܼ ܡܸܬ݁ܬ݁ܚܸܕܼ ܬܲܪܥܵܗ̇ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ' could be read as 'in the tomb alone the door of repentance is shut' or 'in the tomb alone the door of repentance is closed'; the sense is that after death, repentance is no longer possible."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܐܸܢ ܐܝܼܬܼ ܕܲܒ̣ܙܝܼܙ ܦܲܢܵܐ ܒܸܙܬܼܵܐ ܘܟܸܢ ܐܵܙܹ̇ܠ ܐܲܢ̄ܬ݁:\nܕܲܕܠܡܵܐ ܒܙܝܼܙܵܐ ܩܪܘܿܒ̣ܝܵܐ ܢܸܥܒܸ݁ܕܼ ܘܲܢܥܝܼܩܵܟ̣ ܒܹܗ܀ ܐܸܢ ܐܝܼܬܼ ܦܵܥܠܵܐ ܕܠܵܐ ܫܩܲܠ̣ ܐܲܓ̣ܪܹܗ ܥܘܿܦ ܠܹܗ ܕܝܼܠܹܗ:\nܕܠܵܐ ܬܸܗܘܸܐ ܥܕܼܝܼܠ ܥܲܠ ܡܲܥܒܲܪܬܵܐ ܐܸܢ ܦܵܓܲܥ ܒܵܟ̣܀ ܐܸܢ ܐܲܪܡܲܠܬܵܐ ܛܠܝܼܡܵܐ ܡܸܢܵܟ̣ ܩܪܝܼ ܠܵܗ̇ ܘܲܫܪܝܼܗ̇:\nܥܲܕܼܠܵܐ ܡܙܝܼܥܵܐ ܒܩܵܠܵܗ̇ ܬܲܪܥܵܐ ܕܒܹܝܬܼ ܕܲܝܵܢܵܐ܀ ܐܸܢ ܡ̣ܢ ܝܲܬܼܡܵܐ ܫܩܝܼܠ ܠܵܟ̣ ܡܸܕܸܡ ܗܲܒ̣ ܠܹܗ ܕܝܼܠܹܗ:\nܕܲܒ̣ܗܵܘ̇ ܬܲܪܥܵܐ ܩܪܘܼܒ̣ܝܵܐ ܕܝܲܬܼܡܹ̈ܐ ܛܵܒ̣ ܡܸܬܼܩܲܒܲܠ܀ ܐܸܢ ܒܲܚܛܵܗܹ̈ܐ ܕܓ̣ܘܼܫܡܵܐ ܐܲܚܕܼܵܟ̣ ܙܲܒ̣ܢܵܐ ܪܲܦܝܵܐ:\nܫܲܕܲܪ ܕܲܫ̈ܢܹܐ ܠܝܼܚܝܼܕܼܵܝܹܐ ܘܲܠܩܲܕܝܼܫܹ̈ܐ܀ ܘܐܲܦܝܼܣ ܘܲܒ̣ܟ̣ܝܼ ܘܦܲܪܣܵܐ ܢܲܦ̮ܫܵܟ̣ ܘܲܓ̣ܠܝܼ ܫܘܼܚܢܵܟ̣:\nܘܲܒ̣ܥܝܼ ܡܸܢܗܘܿܢ ܢܸܒ̣ܥܘܿܢ ܪ̈ܲܚܡܹܐ ܡܸܛܠܵܬܼܵܟ̣܀ ܫܵܥܬܼܵܐ ܗ̄ܝܼ ܕܚܲܝܹ̈ܐ ܘܐܝܼܬܼ ܗ̄ܘ̣ ܐܲܬܼܪܵܐ ܠܙܲܕܝܼܩܘܼܬܼܵܐ:\nܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܥܲܠ̣ܬ݁ ܐܲܩܸܠ ܪܲܗܛܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܚܘܼܪ ܒܹܗ ܒܒܲܝܬܵܐ ܗܵܘ̇ ܕܲܒ̣ܨܸܦܬܼܵܐ ܡܟܲܢܲܫ ܗ̄ܘ̣ܵܐ ܠܵܟ̣:\nܘܲܙܒܸܢ ܠܵܟ̣ ܒܹܗ ܡܲܝ̈ܵܐ ܠܢܘܼܪܵܐ ܕܲܠܚܝܼܡܵܐ ܠܵܟ̣܀ ܐܲܦܸܩ ܘܲܕܼܪܝܼ ܠܗܵܘ̇ ܡܲܪܛܘܼܛܵܐ ܠܚܲܒ̣ܪܹܗ ܢܲܚܬܵܐ:\nܠܗܵܢܵܐ ܠܒ̣ܘܼܫܵܐ ܠܗܵܘ̇ ܬܲܟ̣ܣܝܼܬܼܵܐ ܠܚܲܒ̣ܪܹܗ ܠܲܚܡܵܐ܀ ܩܪܝܼ ܠܡܸܣ̈ܟܹ݁ܢܹܐ ܘܲܠܚܵܕܼܘܿܪܹ̈ܐ ܘܲܒ̣ܐܝܼܕܼܵܝ̈ܗܘܿܢ:\nܫܲܕܲܪ ܫܘܼܚܕܵܐ ܠܢܘܼܪܵܐ ܕܬܸܫܠܸܐ ܡܵܐ ܕܥܵܒܲܪ ܐܲܢ̄ܬ݁܀ ܒܥܝܼ ܡ̣ܢ ܝܵܪ̈ܬܲܝܟ ܘܐܲܦܝܼܣ ܐܸܢܘܿܢ ܘܲܒ̣ܣܘܿܪ ܐܸܢܘܿܢ:\nܕܠܵܐ ܢܸܬ݁ܬ݁ܥܝܼܩܘܼܢ ܐܸܢ ܝܵܨܹ̇ܦ ܐܲܢ̄ܬ݁ ܕܬܲܚܸܐ ܢܲܦ̮ܫܵܟ̣܀ ܘܐܲܝܢܵܐ ܕܡܸܬ݁ܬ݁ܥܝܼܩ ܢܸܗܘܸܬܐ ܚܫܝܼܚ ܠܵܟ̣ ܣܵܢܐܵܐ ܪܲܒܵܐ:\nܕܒ̣ܵܥܹ̇ܐ ܕܬܹܐܩܲܕܼ ܟܲܕܼ ܝܵܪܹܬܼ ܗܘ݀ ܠܲܥܒ̣ܝܼ̈ܕܼܵܬܼܵܟ̣܀","english":"If there is one who has sinned, the face is full of tears, and he goes and enters, so that perhaps by tears the door may be opened and your distress be relieved by him. If there is a laborer who has not received his wage, even he has his own, so that you may not be troubled at the crossing if he meets you. If a widowed woman, wronged by you, has cried out and been released, the door of the judge's house is shaken by her voice. If from an orphan you have taken something, give him his own, for through him the door of orphans is well received. If by the sins of the body you have been seized, a loose rein, send letters to the solitaries and the saints. And add, weep, and spread yourself out, and reveal your shame, and seek from them a plea for mercy for your sake. It is the hour of life, and there is a place for righteousness. At the eleventh hour, the course of good things has entered; hasten. Look at that house which, in need, was knocking you down, and sell yourself to it, water to the mountain that is not watered for you. Bring out and place that tattered garment for its fellow beneath, this garment for that covering, for its fellow bread. Call the poor and the needy, and by their hands send a gift to the mountain, so that you may be consoled when you pass and enter. Seek from your heirs, and add, come, and announce, come, so that they may not be distressed if you are anxious to save yourself. And whoever is distressed, a great measure is fitting for you, which desires that you be burned when you inherit your deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general call to repentance to specific cases: the sinner, the unpaid laborer, the wronged widow, the orphan, and the bodily sinner. Each case is met with a corresponding act of restitution or intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܒ̣ܙܝܼܙ","severity":"info","text":"The Syriac ܕܲܒ̣ܙܝܼܙ (dabzīz) is a compound of ܕ- (of) and ܒܙܝܼܙ (bazīz, 'tears'), here meaning 'one who has sinned' (lit. 'of tears'), linking sin to weeping as a penitential act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܥܲܠ̣ܬ݁","severity":"info","text":"The phrase 'at the eleventh hour' (ܒܲܚܕܲܥ̄ܣܪܹ̈ܐ ܥܲܠ̣ܬ݁) echoes the parable of the laborers (Matt 20:1–16), where the eleventh hour is the last moment for hiring, here used as a metaphor for the final opportunity for repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܫ̈ܢܹܐ ܠܝܼܚܝܼܕܼܵܝܹܐ","severity":"info","text":"The instruction to 'send letters to the solitaries and the saints' reflects the Syriac ascetic practice of seeking intercession from monks (īḥīdāyē) and holy figures, common in Jacob of Serugh's milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a series of conditional exhortations (If X, then Y), each addressing a different category of sinner or wrongdoer, building to a climactic call for repentance at the eleventh hour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܪܛܘܼܛܵܐ","severity":"caution","text":"The word ܡܲܪܛܘܼܛܵܐ (marṭūṭā, 'tattered garment') is rare; the translation 'tattered garment' is plausible but the exact nuance is uncertain, possibly a specific type of poor clothing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sell yourself to it, water to the mountain' is obscure; it may be a metaphor for self-sacrifice or an ascetic practice.","The final clause 'a great measure is fitting for you, which desires that you be burned' is ambiguous: it could refer to eschatological punishment or a purifying ordeal."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܐܲܙܝܼܥ ܢܲܦ̮ܫܵܟ̣ ܥܲܠ ܝܘܼܬܼܪܵܢܵܐ ܒܫܵܥܲܬܼ ܡܵܘܬܵܐ:\nܕܲܒ̣ܟ̣ܠ ܩܘܼܪ̈ܣܝܼܢ ܬܸܥܨܘܿܒ̣ ܫܘܼܚ̈ܢܹܐ ܕܣܲܓܝܼܐܝܼܢ ܒܵܟ̣܀ ܬܠܘܿܚ ܐܸܫܛܵܪܹ̈ܐ: ܘܲܫܕܼܝܼ ܒܢܘܼܪܵܐ ܡܩܲܒ݁ܠܵܐ ܗ̄ܝܼ ܡܸܢܵܟ̣:\nܘܐܸܢ: ܐܸܫܛܵܪܹ̈ܐ ܬܸܬܸܠ ܣܵܒ̣݁ܥܵܐ ܕܠܵܟ̣ ܠܵܐ ܬܸܩܪܘܿܒ̣܀ ܪܗܸܛ̣ܬ݁ ܒܹܗ ܒܥܵܠܡܵܐ ܘܲܠܐܝܼܬ݁ ܣܲܓܝܼ ܠܲܣܪܝܼܩܘܼܬܼܵܐ:\nܦܲܪܢܸܣ ܢܲܦ̮ܫܵܟ̣ ܥܲܕܼܠܵܐ ܡܸܬ݁ܬܥܚܸܕܼ ܬܲܪܥܵܐ ܒܐܲܦܲܝ̈ܟ̣:܀ ܠܵܟ̣ ܠܵܐ ܐܝܼܬܼ ܠܵܟ̣ ܥܸܠܬܼܵܐ ܕܬܹܐܡܲܪ ܠܵܐ ܐ̄ܢܵܫ ܐܲܓ̣ܪܲܢܝ:\nܕܗܵܐ ܡܵܪܐ ܐܲܓ̣ܪܵܐ ܡܬܼܝܼܚ ܒܲܙܩܝܼܦܵܐ ܘܲܡܣܲܟܸ݁ܐ ܠܵܟ̣܀ ܗܵܐ ܦܫܝܼ̈ܛܵܢ ܠܹܗ ܐܝܼܕܼܵܘ̈ܗܝ ܘܩܵܐܹ̇ܡ ܥܲܠ ܓܵܓ̣ܘܿܠܬܵܐ:\nܘܩܵܪܹܐ ܠܟ̣ܠܢܵܫ ܢܹܐܬܸܐ ܠܟܲܪܡܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܩܵܠܵܐ ܪܵܡܵܐ ܩܥ̣ܵܐ ܒܲܙܩܝܼܦܵܐ ܘܪܸܥܠܲܬ݀ ܐܲܪܥܵܐ:\nܘܲܠܒܲܛܝܼ̈ܠܹܐ ܟܠܗܘܿܢ ܐܲܥܝܼܪ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀ ܗܵܐ ܕܹܝܢܵܪܵܐ ܣܝܼܡ ܠܵܟ̣ ܒܐܝܼܕܼܵܟ̣ ܦܲܓ̣ܪܹܗ ܕܲܩ̣ܨܵܐ:\nܘܣܵܡ̣ܵܟ̣ ܬܸܦܠܘܿܚ ܒܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ ܠܡܘܿܢ ܒܲܛܝܼܠ ܐܲܢ̄ܬ݁܀ ܚܣܝܼܡܵܐ ܥܲܒ̣ܕܵܟ̣ ܘܲܠܩܲܕܼܡܵܝܹ̈ܐ ܘܲܠܡܸܨ̈ܥܵܝܹܐ:\nܗ݀ܘܝܼ ܚܲܟ݁ܝܼܡܵܐ ܒܫܵܥܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܩܲܝܵܡܵܐ ܠܵܟ̣܀ ܩܢܝܼ ܠܵܟ̣ ܪ̈ܵܚܡܹ̇ܐ ܡ̣ܢ ܡܵܡܘܿܢܵܐ ܕܥܵܘ̣ܠܵܐ ܕܲܩ̣ܢܲܝܬ݁:\nܕܲܢܩܲܒ݁ܠܘܼܢܵܟ̣ ܒܲܡܛܲܠܠܲܝ̈ܗܘܿܢ ܢܲܗܝܼܪ̈ܵܬܼܵܐ܀ ܦܪܘܿܥ ܚܵܘ̈ܒܵܬܼܵܟ̣ ܥܲܕܼ ܐܲܢ̄ܬ݁ ܒܐܲܬܼܪܵܟ̣ ܨܹܝܕܼ ܝܵܕܼܘܿܥܲܝ̈ܟ̣:\nܕܲܒ̣ܗܵܘ̇ ܐܲܬܼܪܵܐ ܒܢܘܼܪܵܐ ܬܵܒ̣݁ܥܝܼܢ ܟܠ ܚܵܘ̈ܒܵܬܼܵܐ܀ ܚܘܼܪ ܒܲܙܩܝܼܦܵܐ ܐܲܝܟ̣ ܕܲܒ̣ܚܸܘܝܵܐ ܗܵܘ̇ ܕܲܢܚܵܫܵܐ:\nܘܲܬܼܒܲܥ ܡܸܢܹܗ ܣܲܡܵܐ ܕܡܲܚܠܸܡ ܠܲܚܒ̣ܵܪ̈ܵܬܼܵܟ̣܀","english":"Bestir your soul for the sake of the surplus at the hour of death. For at every tribunal you will grieve over the many tears that you have wept. Strive for the contracts, and cast them into the fire, for it is the receiver that is from you. And say: Let the contracts be given to the one who is satisfied, so that you may not approach. You have run in the world, and there is no great profit in vanity. Spread yourself out before the door is shut in your face. You have no cause to say, \"I did not feel my wage,\" for behold, the master of the wage is stretched on the cross and is calling out to you. Behold, his hands are spread out, and he stands on the skull, and he calls to everyone: \"Come to the vineyard of righteousness.\" A loud voice cries out from the cross, and the earth trembles, and it awakens all the idle to repentance. Behold, a judgment is placed in your hand: the body of the stump, and your support will work for a good wage, for you are not idle. Your servant is sealed, both for the first and the middle ones. Be wise at the hour of the life that is standing for you. Cut off the wombs from the source of iniquity that you have cut, so that your receptacles may be illuminated by their shadows. Pay your debts while you are in your place, among your acquaintances, for in that place the fire will demand all debts. Look at the cross as at that serpent of bronze, and seek from it the remedy that heals your wounds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܙܩܝܼܦܵܐ","severity":"info","text":"The Syriac term ܒܲܙܩܝܼܦܵܐ (bazqīpā) means 'cross' or 'crucifix', derived from the verb ܙܩܦ (zqap, 'to erect, crucify'). It is a standard Syriac term for the instrument of crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܪܐ ܐܲܓ̣ܪܵܐ ܡܬܼܝܼܚ ܒܲܙܩܝܼܦܵܐ","severity":"info","text":"The image of the 'master of the wage stretched on the cross' echoes the crucifixion of Christ, who in Christian theology is the 'master' who pays the wage of salvation. This aligns with the parable's theme of eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܓ̣ܘܿܠܬܵܐ","severity":"info","text":"The term ܓܵܓ̣ܘܿܠܬܵܐ (gāgōltā) is the Syriac borrowing of Greek Γολγοθᾶ (Golgotha), the site of the crucifixion. Its mention here reinforces the typological link between the cross and the place of Christ's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܪ ܒܲܙܩܝܼܦܵܐ ܐܲܝܟ̣ ܕܲܒ̣ܚܸܘܝܵܐ ܗܵܘ̇ ܕܲܢܚܵܫܵܐ","severity":"info","text":"The comparison of the cross to the 'serpent of bronze' (Num 21:4–9) is a typological parallel: as the bronze serpent healed the Israelites, so the cross heals spiritual wounds. This is a common patristic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a series of imperatives and vivid images (cross, skull, judgment), building to a climactic call to repentance. The repeated 'behold' (ܗܵܐ) marks rhetorical emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܢܝܼ ܠܵܟ̣ ܪ̈ܵܚܡܹ̇ܐ ܡ̣ܢ ܡܵܡܘܿܢܵܐ ܕܥܵܘ̣ܠܵܐ","severity":"caution","text":"The phrase 'cut off the wombs from the source of iniquity' is obscure. The Syriac ܡܵܡܘܿܢܵܐ (māmōʿā) may mean 'source' or 'womb', but the metaphor is unclear. The English draft's 'wombs' is literal but may misrepresent the intended sense of 'origin'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cut off the wombs from the source of iniquity' is ambiguous: ܡܵܡܘܿܢܵܐ could mean 'womb' or 'source', and the metaphor's referent is uncertain.","The identity of 'the receiver' (ܡܩܲܒ݁ܠܵܐ) in line 2 is unclear: it may refer to death, the judge, or a personified force."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܫܵܥܬܼܵܐ ܗ̄ܘ̣: ܐܝܼܬܼ ܠܵܟ̣ ܒܥܝܼ ܫܘܼܒ̣ܩܵܢܵܐ ܒܗܲܝܡܵܢܘܼܬܼܵܐ:\nܕܠܵܐ ܡܬܼܘܿܡ ܗܵܦ̇ܟ̣ܵܐ ܐܸܠܵܐ ܫܸܩܠܲܬ݀ ܟܠ ܫܸܐ̈ܠܵܬܼܵܗ̇܀ ܐܵܦ ܓܲܝܵܣܵܐ ܒܨܸܨܹ̈ܐ ܩܒ̣ܝܼܥ ܗ̄ܘ̣ܵܐ ܘܲܡܣܲܟܲܟ̣ ܗ̄ܘ̣ܵܐ:\nܘܡܵܚܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܓܹܐܪܹ̈ܐ ܕܡܵܘܬܵܐ ܨܹܝܕܼ ܓܵܓ̣ܘܿܠܬܵܐ܀ ܘܒ̣ܵܗ̇ ܒܗܵܝ̇ ܫܵܥܬܼܵܐ ܕܡܵܘܬܵܐ ܒܥ̣ܵܐ ܗ̄ܘ̣ܵܐ ܪ̈ܲܚܡܹܐ ܘܐܸܫܟܲܚ̣:\nܐܲܝܟܲܢ ܕܲܒ̣ܥ̣ܵܐ ܡܸܛܠ ܕܲܒ̣ܥ̣ܵܐ ܒܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܒܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ ܕܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܝܲܗ̄ܒ̣ ܠܘܼܒܵܒ̣ܵܐ:\nܠܐܲܝܢܵܐ ܕܐܵܬܹ̇ܐ: ܒܫܘܼܠܵܡ ܝܵܘܡܵܘ̈ܗܝ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀ ܕܢܹܐܠܲܦ ܥܵܠܡܵܐ ܕܟ̣ܠ ܡܲܢ ܕܐܵܬܹ̇ܐ ܡܩܲܒܸ݁ܠ ܗ̄ܘ̣ ܠܹܗ:\nܒܪܝܼܟ̣ ܩܲܕܼܡܵܝܵܐ ܕܝܲܗ̄ܒ̣ ܠܲܐ̄ܚܪ̈ܵܝܹܐ ܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ܀ ܫܠܸܡ̣ ܕܥܲܠ ܦܵܥ̈ܠܹܐ ܕܐܸܓܲܪ ܡܵܪܹܐ ܟܲܪܡܵܐ.","english":"It is the hour: you have need of forgiveness in faith.\n\nFor it never turns back, but takes all its tolls. Even the tax-collector was fixed in the tesserae and would cover over, and they would strike him with the arrows of death against the skull. And in that very hour of death he sought mercy and found it, as he sought because he sought in faith. With the good wage that he gave to the last ones, he gave the heart to the one who comes at the end of his days to repentance. So that the world might learn that everyone who comes receives it. Blessed is the first one who gave to the last ones a good wage. Completed: On the laborers of the lord of the vineyard.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܝܵܣܵܐ","severity":"info","text":"The term ܓܲܝܵܣܵܐ (gayyāsā) is here rendered 'tax-collector', but in Syriac it can also mean 'soldier' or 'recruiter'. The context of 'arrows of death' may support a military figure, though the fiscal sense fits the parable's imagery of debts and contracts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܸܨܹ̈ܐ","severity":"info","text":"The phrase 'fixed in the tesserae' (ܒܨܸܨܹ̈ܐ) may echo the tessellated pavement of a Roman basilica, where a tax-collector or soldier would sit. No direct biblical citation is present, but the imagery of death's arrows (ܓܹܐܪܹ̈ܐ ܕܡܵܘܬܵܐ) recalls Psalm 7:13 (LXX) or Wisdom 5:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'tesserae' (ܨܸܨܹ̈ܐ) likely refer to the small stone cubes of a mosaic floor, common in late antique public buildings. The tax-collector fixed in such a setting evokes the bureaucratic and fiscal apparatus of the Roman/Byzantine state, a familiar image in Syriac homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage concludes the homily with a doxological blessing ('Blessed is the first one who gave to the last ones a good wage') and a formal colophon: 'Completed: On the laborers of the lord of the vineyard.' This marks the end of the work in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The colophon identifies the work as 'On the laborers of the lord of the vineyard', confirming its place in the Jacob of Serugh corpus. The homily was transmitted in Syriac manuscripts and later translated into Ethiopic, where it appears in the same dossier as the Testamentum Domini.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},{"key":"ed:dsc-353","label":"source edition: On the Parable That Our Lord Spoke about the Laborers Whom the Lord of the Vineyard Hired","url":"https://syriaccorpus.org/353"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage is partly corrupt: ܕܢܹܐܠܲܦ (dʿelap) is likely a scribal error for ܕܢܹܐܠܲܦ (dnelef) 'so that it might learn', but the reading is uncertain. The English draft smooths over this ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tax-collector' (ܓܲܝܵܣܵܐ) is ambiguous: it may be a literal fiscal agent or a metaphor for death or a demonic figure. The phrase 'fixed in the tesserae' is obscure; it may refer to a mosaic portrait or to a seated position in a tribunal. The final line contains a probable scribal error (ܕܢܹܐܠܲܦ) that obscures the intended verb."],"confidence":"medium","notes":[]}]}