{"slug":"dsc-355","id":"syriac:dsc:dsc-355","title":"On the Rich Man and Lazarus","title_source":"On the Rich Man and Lazarus","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":"2026-11-15T06:45:44Z","cost_usd":0.033923},"source":{"registry_id":"syriac:dsc:dsc-355","work_id":"dsc-355","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/355"},"stats":{"passages":53,"english_words":14496,"coptic_letters":0,"source_letters":31548,"commentary_units":295,"commentary_kinds":8,"derived_notes":1,"ambiguities":80,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"dsc-355","abstract":"Jacob of Serugh's metrical homily on the Rich Man and Lazarus (Luke 16:19–31) is a Syriac memra composed in the late 5th to early 6th century. It survives in multiple manuscripts, though the edition relies on a single witness. The homily was used in Syriac liturgical tradition, especially during Lent, to teach repentance and charity. Its influence extends to later Syriac exegetical and homiletic works. The text lacks a critical apparatus, so readers should consult additional manuscripts for text-critical study.","historical_context":"Jacob of Serugh (c. 451–521) served as bishop of Batnan (Sarug) in Osrhoene, a region of the Syriac-speaking East. He composed this memra in Syriac, the liturgical language of the Syriac Orthodox Church. The homily belongs to his corpus of metrical homilies (mēmrē), which were delivered in liturgical settings, likely during Lent. The Syriac text survives in multiple manuscripts, but the edition is based on a single witness; variants in other manuscripts may affect readings of key terms like 'ܥܬܝܪܐ' (rich man) and 'ܟܦܝܢ' (poor man). The homily was widely used in Syriac liturgical tradition and influenced later Syriac exegetical and homiletic works.","significance":"This homily exemplifies Jacob of Serugh's mastery of the memra genre, blending biblical exegesis with liturgical and catechetical instruction. It illustrates the Syriac tradition's emphasis on repentance and charity, themes central to Lenten observance. Its wide manuscript transmission and liturgical use underscore its enduring influence on Syriac Christianity.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh, bishop of Batnan"},{"date":"Late 5th/early 6th c.","event":"Composition of the memra on the Rich Man and Lazarus"},{"date":"6th–7th c.","event":"Earliest manuscript witnesses (approximate)"},{"date":"Medieval period","event":"Widespread liturgical use in Syriac churches, especially during Lent"},{"date":"Modern era","event":"Edition based on a single manuscript; no critical apparatus"}],"relations":[{"work":"Luke 16:19–31","relation":"Biblical source for the homily","key":"","label":null,"url":null},{"work":"Jacob of Serugh's other mēmrē","relation":"Part of his corpus of metrical homilies","key":"","label":null,"url":null},{"work":"Syriac liturgical tradition","relation":"Used in Lenten liturgy","key":"","label":null,"url":null},{"work":"Later Syriac exegetical works","relation":"Influenced by this homily","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-355","label":"DSC 355 (edition source)","url":"https://syriaccorpus.org/355","reason":"Edition used for this translation"}],"cautions":["The edition lacks a critical apparatus; manuscript variants may affect readings of key terms.","The dating of the homily is based on Jacob's known episcopal activity and corpus, not on direct manuscript evidence.","The homily's exact place in Jacob's corpus is uncertain; the opening formula suggests it is the second in a series."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000421,"generated":"2026-11-15T06:45:43Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/355"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8836"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-355","status":"pass","blocking":[],"warnings":[],"stats":{"passages":53,"translated":53,"commentary_passages":53,"commentary_units":295,"english_words":14496,"source_letters":48418,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) composed this metrical homily on the Rich Man and Lazarus. The dating rests on his known episcopal activity in Batnan and the homily’s place in his corpus of mēmrē.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the edition based on a single witness. Variants in other mss may affect readings of key terms like 'ܥܬܝܪܐ' (rich man) and 'ܟܦܝܢ' (poor man).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was widely used in Syriac liturgical tradition, often read during Lent to illustrate themes of repentance and charity. Its influence extends to later Syriac exegetical and homiletic works.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or collation of manuscript variants. Readers should consult additional manuscripts for text-critical study of Jacob’s homily.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"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: 53 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":53},"term_index":[],"citations":{"ed:dsc-355":{"label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒ̣\nܡܐܡܪܐ. ܢܘ. ܕܥܲܠ ܥܲܬ݁ܝܼܪܵܐ ܘܠܵܥܵܙܲܪ. ܠܵܟ̣ ܝܵܗ̇ܘܿܒ̣ܵܐ ܐܲܓ̣ܥܸܠ ܫܸܐܠܵܬܼ̈ܝ ܟܲܕܼ ܣܵܓܹ݁ܕܼ ܐ̄ܢܵܐ:\nܘܡܸܢܵܟ̣ ܐܸܣܲܒ̣ ܟܠ ܣܘܼܢܩܵܢ̈ܝܼܢ: ܡܵܐ: ܕܒ̣ܵܥܹ̇ܐ ܐ̄ܢܵܐ܀ ܒܬܼܘܼܟ̣ܠܵܢܵܟ̣ ܡܵܪܝ ܐܸܣܕܘܿܪ: ܒܵܥܘܼܬܼܝ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܘܲܒ̣ܨܸܒ̣ܝܵܢܵܟ̣ ܡܲܠܵܐ ܚܘܼܣܪܵܢܝ ܥܲܬ݁ܝܼܪܵܐܝܼܬܼ܀ ܨܒ̣ܝܼ ܒܝܼ ܕܐܸܨܒܸ݁ܐ ܕܲܠܨܸܒ̣ܝܵܢܵܟ̣ ܐܲܓ̣ܥܸܠ ܚܲܝܲܝ̈:\nܘܠܵܟ̣ ܡܵܪܝ ܐܸܚܸܐ ܐܵܦܸܢ ܗܵܫܵܐ ܫܲܦܝܼܪܵܐܝܼܬܼ܀ ܐܲܢ̄ܬ݁ ܐܲܪܕܵܐ ܒܝܼ ܡܥܝܼܢܵܐ ܕܓ̣ܵܣ̇ܝܵܐ ܡܲܝ̈ܵܐ ܚܲܝܹ̈ܐ:\nܕܬܸܫܬܸܐ ܥܵܢ̈ܵܐ ܙܒ̣ܝܼܢܲܬܼ ܒܲܕܼܡܵܟ̣ ܡ̣ܢ ܡܲܒ݁ܘܼܥܵܟ̣܀ ܐ̄ܪܵܙܵܟ̣ ܢܲܩ̣ܪܵܗ̇ ܠܟܹܐܦܵܐ ܕܝܸܠܕܲܬ݀ ܢܲܗܪ̈ܵܘܵܬܼܵܐ:\nܙܩܝܼܦܵܟ̣ ܢܙܘܼܥ ܢܲܦ̮ܫܵܐ (ܒܬܲܗܪܵܐ ܕܬܲܦܪܸܐ: ܫܲܪ̈ܒܲܝܟ܀ ܢܲܦ̮ܫܵܐ ܥܩܲܪܬܼܵܐ ܠܟܹܐܦܵܐ ܥܩܲܪܬܼܵܐ ܕܵܡ̇ܝܵܐ ܐܵܦ ܗܝ݀:\nܐܵܘܠܸܕܼ ܡܹܐܡܪ̈ܲܝܟ ܕܐܵܦ ܟܹܐܦܵܐ ܢܲܗܪ̈ܵܘܵܬܼܵܐ܀ ܫܘܼܒ̣ܚܵܟ̣ ܕܝܼܠܵܟ̣ ܐܵܦ ܡ̣ܢ ܟܹܐܦܹ̈ܐ ܦܫܝܼܩ ܢܸܬܼܡܲܠܲܠ:\nܕܡܵܐ ܝܲܬ݁ܝܼܪܵܐ ܡ̣ܢ ܢܲܦ̮̈ܫܵܬܼܵܐ ܕܲܪ̈ܓ̣ܝܼܫܵܢ ܒܵܟ̣܀ ܠܵܐ ܡܵܪܝ ܐܸܫܠܸܐ ܡ̣ܢ ܬܸܫܒ݁ܘܿܚܬܵܐ ܕܐܲܠܵܗܘܼܬܼܵܟ̣:\nܕܠܵܐ ܢܡܲܠ̈ܝܵܢ ܠܵܟ̣ ܟܹܐܦܹ̈ܐ ܕܘܼܟܲܬܼܝ ܐܸܢ ܫܵܠܹ̇ܐ ܐ̄ܢܵܐ܀ ܟܬܼܝܼܒ̣ ܕܐܸܢ ܬܸܫܠܘܿܢ ܟܹܐܦܹ̈ܐ ܢܸܩܥ̈ܝܵܢ ܐܸܩܥܸܐ ܡܵܕܹܝܢ:\nܕܠܵܐ ܢܸܬ݁ܬܲܒܼ̈ܥܵܢ ܟܹܐܦܹ̈ܐ ܚܠܵܦܲܝ ܠܲܡܫܲܒܵܚܘܼ܀ ܠܟܹܐܦܵܐ ܫܸܬܼܩܵܐ ܘܠܝܼ ܡܵܪܝ ܡܸܠܬܼܵܐ ܗܲܒ̣ ܬܲܩܢܵܐܝܼܬܼ:\nܕܦܘܼܡܵܐ ܡܠܝܼܠܵܐ ܢܙܝܼܥ ܬܸܫܒ݁ܘܿܚܬܵܟ̣ ܦܵܪܘܿܫܵܐܝܼܬܼ܀ ܠܵܘ ܠܐܲܠܵܗܵܐ ܡܵܘܬܲܪ ܫܘܼܒ̣ܚܲܢ ܐܘܿ ܦܵܪ̈ܘܿܫܹܐ:\nܕܐܲܝܟ̣ ܕܐܝܼܬܼܵܘܗܝ ܗ݀ܘ ܓܐܸܐ ܘܲܡܫܲܒܲܚ ܘܲܡܠܸܐ ܛܘܼ̈ܒܹܐ܀","english":"Again, a Memra, number 2, on the Rich Man and Lazarus. To you, O Lord, I offer my petitions while I bow down in worship. And from you I receive all my requests: what I desire, I ask. By your trust, my Lord, order my prayer distinctly. And by your will, fill my lack richly. Will in me that I may will to hasten my life to your will. And to you, my Lord, I shall live and return now beautifully. You, plant in me the root of the spring that gushes living waters, so that the thirsty branches may drink from your source. Your mystery struck the rock of the mother of rivers; your cross shook the soul in the cave of the branches, your lineages. The soul, barren, resembles the barren rock; it also gives birth to your discourses, for even the rock of the rivers. Your glory, which is yours, is also easily spoken from rocks, for what is more than the souls of the rational ones in you? Do not, my Lord, cease from the praise of your divinity, lest the stones of my place lack you if I am silent. It is written that if stones and pebbles are cast, they will be cast into the sea, so that stones for praise may not be sought after them. To the silent stone, and to me, my Lord, give the word clearly, so that the eloquent mouth may move your praise distinctly. Not to God is glory increased, nor to the distinct ones, for as He is, He is great and praised and full of blessings.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ̣ ܡܐܡܪܐ. ܢܘ.","severity":"info","text":"The opening formula 'Again, a Memra, number 2' marks this as the second homily in a series, likely part of a liturgical cycle.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܐܡܪܐ","severity":"info","text":"The Syriac term 'memra' (ܡܐܡܪܐ) denotes a metrical homily or discourse, a genre Jacob of Serugh perfected for liturgical and catechetical use.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܒ̣ ܕܐܸܢ ܬܸܫܠܘܿܢ ܟܹܐܦܹ̈ܐ","severity":"info","text":"The phrase 'It is written that if stones and pebbles are cast' echoes a proverbial or scriptural motif (cf. Ecclesiastes 10:1-2 or patristic commonplaces), though no direct verse is cited.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܦܵܐ ܕܝܸܠܕܲܬ ܢܲܗܪ̈ܵܘܵܬܼܵܐ","severity":"info","text":"The 'rock of the mother of rivers' likely alludes to a rock struck by Moses (Exodus 17:6) or a typological image of Christ as the rock giving living water, common in Syriac exegesis.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܵܐ ܡܵܪܝ ܐܸܫܠܸܐ ܡ̣ܢ ܬܸܫܒ݁ܘܿܚܬܵܐ","severity":"info","text":"Jacob's plea not to cease from praise reflects the liturgical context of the memra, where the homily itself becomes an act of doxology, a feature noted in later Syriac liturgical reception.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܢܲܦ̮ܫܵܐ ܥܩܲܪܬܼܵܐ' (barren soul) may be a deliberate pun on the barren rock, but the exact referent (the soul of the rich man or a generic trope) is left open; the reading taken treats it as a general ascetic image.","The number 'ܢܘ' (2) in the title could indicate the second memra in a cycle on the Rich Man and Lazarus, but the manuscript context is uncertain."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"ܐܲܝܢܵܐ ܕܚܵܒܹ̇ܨ ܥܲܠ ܬܸܫܒ݁ܘܿܚܬܹܗ ܗ݀ܘ ܡܸܬܼܥܲܕܲܪ:\nܢܸܡܠܸܐ ܡܵܕܹܝܢ ܦܘܼ̈ܡܲܝܢ ܫܘܼܒ̣ܚܵܐ (ܕܒܹܗ ܢܸܬܼܝܲܬܲܪ:܀ ܠܲܡܫܲܒ݁ܚܵܢܹ̈ܐ ܐܲܓ̣ܪܵܐ ܝܵܗܹ̇ܒ̣ ܣܲܓܝܼܵܐܝܼܬܼ:\nܘܟܲܕܼ ܗ݀ܘ ܫܘܼܒ̣ܚܵܐ (ܠܵܐ ܡܲܗܢܸܐ ܠܹܗ ܒܛܝܼ̈ܡܹܐ ܙܲܒ̣ܢܹܗ:܀ ܟܲܕܼ ܛܵܒ̣ ܝܵܬܲܪ ܟܠܗܘܿܢ ܚܲܝܵܘ̈ܗܝ ܗܵܘ̇ ܕܲܡܫܲܒܲܚ:\nܐܲܓ̣ܪܵܐ ܕܫܘܼܒ̣ܚܹܗ ܬܘܼܒ̣ ܡܲܠܟܥܘܼܬܼܵܐ ܩܲܨ ܢܸܬܸܠ ܠܹܗ܀ ܠܗܵܘ̇ ܕܹܝܢ ܐܲܝܢܵܐ ܕܛܵܠܹ̇ܡ ܫܘܼܒ̣ܚܵܐ ܡ̣ܠܲܟ̣ ܓܹܗܲܢܵܐ:\nܕܟܲܕܼ ܓܵܙܹ̇ܡ ܠܹܗ ܢܨܘܼܕܹܗ ܠܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ ܠܲܚܒܸܢܵܢܵܐ ܕܲܢܛܲܪ ܟܲܟ݁ܪܹܗ ܕܠܵܐ ܬܹܐܓ̣ܘܼܪܬܵܐ:\nܐ̄ܣܘܼܪܹ̈ܐ ܘܣܘܼܛܡܹ̈ܐ ܘܲܠܚܸܫܘܿܟ̣ܵܐ ܕܚܝܼܠܵܐ ܛܲܪܕܹܗ܀ ܡܕܲܚܸܠ ܡܲܣܓܸܐ ܘܥܲܠ ܒܲܛܝܼ̈ܠܹܐ ܙܵܘܥܵܐ ܪܵܡܹ̇ܐ:\nܕܟܲܕܼ ܡܸܬܼܠܲܚܲܡ ܢܵܘܬܲܪ ܐܸܢܘܿܢ ܡܵܐ ܕܲܩ̣ܪܸܒ̣ܘ ܠܹܗ܀ ܒܟ̣ܠ ܥܸܠ̈ܠܵܬܼܵܐ ܠܟ̣ܠܢܵܫ ܒܵܥܹ̇ܐ ܕܢܸܩܢܸܐ ܚܲܝܵܘ̈ܗܝ:\nܕܲܒ̣ܟ̣ܠ ܦܘܼܪ̈ܣܝܼܢ ܢܟܲܢܸܫ: ܥܵܠܡܹ̈ܐ ܨܹܝܕܼ ܝܵܠܘܿܕܹܗ܀ ܦܬܲܚ̣ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܲܢܓܲܪܸܓ̣ ܒܵܗ̇ ܠܐܲܝܢܵܐ ܕܲܡܚܝܼܠ:\nܘܣܵܡ̣ ܓܹܗܲܢܵܐ ܕܲܢܕܲܚܸܠ ܒܵܗ̇ ܠܐܲܝܢܵܐ ܕܲܪܦܸܐ܀ ܘܲܒ̣ܓ̣ܘܼܪ̈ܵܓܹܐ ܘܲܒ̣ܕܼܘܼ̈ܚܵܠܹܐ ܗܵܐ ܡܸܬܼܦܲܪܲܣ:\nܕܢܹܐܣܘܿܪ ܐܵܢܘܿܢ ܠܲܒ̣̈ܢܲܝ ܐ̄ܢܵܫܵܐ ܒܚܘܼܒܵܐ ܨܹܐܕܼܵܘܗܝ܀ ܠܐܲܝܢܵܐ ܕܡܲܚܸܒ̣ ܠܵܐ ܡܲܠܟ݁ܘܼܬܼܵܐ ܘܠܵܐ ܓܹܗܲܢܵܐ:\nܗܵܘ̇ܝܵܐ ܥܸܠܬܼܵܐ ܕܢܹܐܣܘܿܪ ܚܘܼܒܹܗ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܠܵܐ (ܓܘܼܪܵܓ̣ܵܐ ܘܠܵܐ ܕܘܼܚܵܠܵܐ: ܒܵܥܹ̇ܐ ܚܘܼܒܵܐ:\nܕܲܕܼܠܵܐ ܥܸܠܬܼܵܐ ܐ̄ܣܝܼܪ ܒܐܲܠܵܗܵܐ ܓܘܼܫܡܵܢܵܐܝܼܬܼ܀ ܐܲܝܢܵܐ ܕܩܵܐܹ̇ܡ ܥܲܠ ܗܵܘ̇ ܕܲܪܓ̣ܵܐ ܕܚܘܼܒܵܐ ܪܲܒܵܐ:\nܝܲܬ݁ܝܼܪܬܵܐ: ܗ̄ܝܼ ܠܹܗ ܐܵܦ ܡܲܠܟ݁ܘܼܬܼܵܐ ܐܵܦ ܓܹܗܲܢܵܐ܀","english":"The one who presses in upon his praise, that one is harmed. He fills mouths with praise, in which he is enriched. To those who praise, he gives reward abundantly. And when that praise does not cease for him in his sacrifices, while he lives well all his life, that one who praises, the reward of his praise, again, the kingdom cuts off and gives to him. But for that one who oppresses praise, from Gehenna he is cut off, because when he cuts him off from his side, from the spiritual life. For the one who hides his talent without trade, bonds and stocks and the darkness of a mighty one cast him out. He terrifies, increases, and over the idle raises a high cry, because when he is contended, he increases what is brought near to him. In all causes, he seeks at all times that his life be established, because in all opportunities he presses on, worlds against his begetter. He opens the kingdom that he may gain in it for the one who is weak, and sets Gehenna that he may terrify in it for the one who is slack. And in threats and terrors, he is spread out, that he may bind the hearts of his fathers with love towards him. For the one who loves neither kingdom nor Gehenna, his love becomes the cause that binds him towards God. Neither threat nor terror seeks love, which without cause is bound to God corporeally. The one who stands upon that degree of great love, exceedingly, both kingdom and Gehenna are for him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܝܢܵܐ","severity":"info","text":"The Syriac term ܐܲܝܢܵܐ (ayda) is a relative pronoun meaning 'the one who' and is used here to introduce contrasting figures: the one who presses in upon praise and the one who oppresses praise.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The term ܓܹܗܲܢܵܐ (gehanna) is the Syriac borrowing from Hebrew גֵּיהִנֹּם, referring to Gehenna, the place of punishment in the afterlife. Jacob uses it as a counterpart to the kingdom (ܡܲܠܟ݁ܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian known for his metrical homilies (memre). This passage reflects his characteristic use of antithetical parallelism to contrast the fates of the righteous and the wicked.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of antitheses: the one who presses in upon praise is harmed, while the one who fills mouths with praise is enriched; the one who oppresses praise is cut off from Gehenna, while the one who hides his talent is cast out.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of 'bonds and stocks and the darkness of a mighty one' echoes New Testament language of imprisonment and punishment (cf. Matthew 22:13, Acts 16:24), though no direct citation is present.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., 'ܕܟܲܕܼ ܡܸܬܼܠܲܚܲܡ ܢܵܘܬܲܪ' (when he is contended, he increases), where the verb ܡܸܬܼܠܲܚܲܡ may be read as passive or middle voice, affecting the interpretation of agency.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܟܲܕܼ ܡܸܬܼܠܲܚܲܡ ܢܵܘܬܲܪ' is ambiguous: it could mean 'when he is contended, he increases' or 'when he is fought, he increases', depending on the vocalization of the verb.","The referent of 'ܐܲܝܢܵܐ' (the one who) shifts between the one who praises and the one who oppresses praise, requiring careful tracking in translation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܠܵܐ ܡܸܫܬܲܓܲܫ ܒܐܲܓ̣ܪܵܐ ܕܢܸܦܠܘܿܚ ܥܲܡ ܐܲܠܵܗܵܐ:\nܕܪܸܓ݁ܬܹܗ ܡܡܲܠܸܐ ܠܵܘ ܓܹܝܪ ܠܐܲܓ̣ܪܵܐ ܕܡܸܢܹܗ ܚܵܐܲܪ܀ ܘܠܵܐ ܡܕܲܚܠܵܐ ܠܹܗ ܢܘܼܪܵܐ ܕܢܸܥܪܘܿܩ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ:\nܕܡܸܣܢܵܐ ܣܵܢܹ̇ܐ ܥܒ̣ܵܕܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܠܵܐ ܕܘܼܚܵܠܵܐ܀ ܘܠܲܐܝܢܵܐ: ܕܗܵܟܲܢ ܩܲܪܝܼܒ̣ ܚܘܼܒܹܗ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܠܵܐ ܡܓܲܪܸܓ̣ ܠܹܗ ܘܠܵܐ ܡܕܲܚܸܠ ܠܹܗ ܕܡܸܢܹܗ ܐܝܼܬܼܵܘܗܝ܀ ܘܡܵܐ ܕܲܫܪܲܥ̣ ܐ̄ܢܵܫ ܡ̣ܢ ܗܵܘ̇ ܕܲܪܓ̣ܵܐ ܕܚܘܼܒܵܐ ܘܲܢܦܲܠ̣:\nܩܪܒ̣ ܐܲܠܵܗܵܐ ܡܓܲܪܸܓ̣ ܣܵܡܹ̇ܟ̣ ܘܲܡܠܲܒܸܒ̣ ܠܹܗ܀ ܦܬܲܚ̣ ܡܲܠܟ݁ܘܼܬܼܵܐ ܣ̣ܕܲܪ ܡܘܼܠܟܵܢܹ̈ܐ ܘܐܲܣܓܝܼ ܛܘܼ̈ܒܹܐ:\nܕܐܵܦܸܢ ܒܐܲܓ̣ܪܵܐ ܕܡܸܫܬܵܘܕܸܐ ܠܹܗ ܢܸܣܒ̣ܝܼܘܗܝ: ܨܹܐܕܼܵܘܗܝ܀ ܘܠܲܐܝܢܵܐ ܕܡܲܡܐܸܢ ܐܵܦ ܠܵܐ ܐ̄ܓ̣ܝܼܪܵܐ ܕܢܸܗܘܸܐ ܨܵܒܹ̇ܐ:\nܐܲܕܼܠܸܩ̣ ܢܘܼܪܵܐ ܫ̣ܓܲܪ ܓܹܗܲܢܵܐ ܘܗܵܐ ܓܵܙܹ̇ܡ ܠܹܗ܀ ܕܲܒ̣ܠܘܼܚܵܡܹ̈ܐ ܘܲܒ̣ܣܘܼܪ̈ܵܕܹܐ: ܘܲܒ̣ܙܘܼܗܵܪܹ̈ܐ:\nܢܸܕܼܚܲܠ ܡܸܢܹܗ ܘܠܵܐ ܢܸܬܼܩܲܪܲܒ̣ ܨܹܝܕܼ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܡܸܟܹܝܠ ܛܲܟ̣ܣܹ̈ܐ ܕܙܲܕ݁ܝܼܩܘܼܬܼܵܐ ܬܠܵܬܼܵܐ ܐܸܢܘܿܢ:\nܘܒܲܬܼܠܵܬܲܝ̈ܗܘܿܢ ܪܵܗ̇ܛܵܐ ܐܘܼܪܚܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܚܲܕܼ ܡ̣ܢ ܚܘܼܒܵܐ ܗܵܘ̇ ܕܹܝܢ ܕܲܬܼܪܹܝܢ ܡܸܛܠ ܐܲܓ̣ܪܵܐ:\nܘܗܵܘ̇ ܕܲܬܼܠܵܬܼܵܐ ܕܢܸܣܬܲܪܲܕܼ ܐ̄ܢܵܫ ܡ̣ܢ ܓܹܗܲܢܵܐ܀ ܕܡܲܚܸܒ̣ ܝܵܪܬܵܐ ܗ̄ܘ̣ ܠܵܘ ܓܹܝܪ ܒܐܲܓ̣ܪܵܐ ܝ̄ܕܼܝܼܥܵܐ ܦܵܠܲܚ̇:\nܐܲܝܟ̣ ܕܲܟ̣ܬܼܝܼܒ̣ܵܐ ܕܟ̣ܠܡܸܕܸܡ ܕܝܼܠܝ ܕܝܼܠܵܟ̣: ܐܝܼܬܼܵܘܗܝ܀ ܗܵܘ̇ ܬܘܼܒ̣ ܐܲܝܢܵܐ ܕܲܠܡܲܠܟ݁ܘܼܬܼܵܐ ܪܓ̣ܝܼܓ̣ ܕܐܲܠܵܗܵܐ:\nܐ̄ܓ̣ܝܼܪܵܐ ܗ̄ܘ̣ ܟܹܐܢܵܐ ܕܢܵܣܹ̇ܒ̣ ܐܲܓ̣ܪܹܗ ܒܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ܀ ܘܲܕ݁ܕܵܚܹ̇ܠ ܬܘܼܒ̣ ܡ̣ܢ ܓܹܗܲܢܵܐ ܟܲܕܼ ܙܲܕܝܼܩܵܐ ܗ̄ܘ̣:\nܥܲܒ̣ܕܵܐ ܗ̄ܘ̣ ܛܵܒ̣ܵܐ ܕܢܵܛܲܪ ܢܲܦ̮ܫܹܗ ܡ̣ܢ ܣܘܼܓ݁ܦܵܢܹ̈ܐ܀","english":"He is not disturbed by the reward of his labor with God: for his desire fills him, not the reward from Him. And the fear of fleeing from evils does not frighten him: for the doing of evil deeds without fear is enough for him. And woe: for thus his love is near to God. It does not provoke him nor frighten him that from Him it is. And when a person descends from that step of love and falls, God draws near, provokes, supports, and encourages him. He opens the kingdom, arranges the gifts, and multiplies the blessings, so that he may return with reward for confessing to Him, to His side. And woe to him who diminishes, even the hired laborer who would be willing: he kindles a fire, stokes Gehenna, and behold it burns him—with threats, with warnings, and with admonitions. He fears Him and does not approach evils. Hence, three orders of righteousness proceed, and by their threefold path the way to the house of God runs. One is from love, that of the two for the sake of reward, and that of the third, which a person flees from Gehenna. For he who loves the inheritance is not one who labors for a known reward, as it is written, \"Everything of mine is yours.\" That one again, woe, who desires the kingdom of God, is a hired laborer who takes his reward openly. And he who again fears Gehenna, though he is righteous, is a good servant who guards himself from afflictions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܓ̣ܪܵܐ","severity":"info","text":"The Syriac noun ܐܲܓ̣ܪܵܐ (ʾagrā) means 'reward' or 'wage', often with economic or eschatological overtones. Here it contrasts divine recompense with mercenary motivation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟ̣ܠܡܸܕܸܡ ܕܝܼܠܝ ܕܝܼܠܵܟ̣","severity":"info","text":"The phrase 'Everything of mine is yours' echoes a biblical sentiment of total devotion, possibly alluding to Luke 15:31 or similar testamentary language in the Syriac tradition.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܐܸܢܘܿܥ","severity":"info","text":"The passage introduces a tripartite schema of righteousness: love, reward-seeking, and fear of Gehenna. This threefold path (ܬܠܵܬܼܵܐ ܛܲܟ̣ܣܹ̈ܐ) structures the moral ascent toward God.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from Hebrew ge-hinnom. In Jacob's homily, it functions as a deterrent motivating the third order of righteousness.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕ݁ܕܵܚܹ̇ܠ ܬܘܼܒ̣ ܡ̣ܢ ܓܹܗܲܢܵܐ","severity":"caution","text":"The phrase 'he who again fears Gehenna' may be textually ambiguous: the verb ܕܵܚܹ̇ܠ could be read as active or passive. The translation takes it as active, consistent with the moral schema.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from Him it is' (ܕܡܸܢܹܗ ܐܝܼܬܼܵܘܗܝ) could refer either to the reward or to the love; the translation opts for the latter.","The identity of the 'hired laborer' (ܐ̄ܓ̣ܝܼܪܵܐ) in the second woe is ambiguous: it may be a distinct figure or a continuation of the same moral type."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܬܠܵܬܼܵܐ ܬܸܓ̣ܡ̈ܝܼܢ ܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒ̣ܵܐ ܕܚܲܒ݁ܝܼܒ̣ܝܼܢ ܠܹܗ:\nܐ̄ܓ̣ܝܼܪܹ̈ܐ ܘܥܲܒ̣̈ܕܹܐ ܘܲܒ̣̈ܢܲܝܵܐ ܬܘܼܒ̣ ܕܝܵܪ̈ܬܵܘܗܝ ܐܸܢܘܿܢ܀ ܕܵܚܹ̇ܠ ܥܲܒ̣ܕܵܐ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ ܘܛܵܒ̣ ܫܲܦܝܼܪܵܐ:\nܕܲܟ̣ܡܵܐ ܕܕܼܵܚܹ̇ܠ ܐܵܦܠܵܐ ܡܲܣܟܸ݁ܠ ܒܲܥܒ̣ܝܼ̈ܕܼܵܬܹܗ܀ ܘܚܵܕܹܐ ܦܵܥܠܵܐ ܒܐܲܓ̣ܪܵܐ ܛܵܒ̣ܵܐ ܘܒܹܗ ܡܸܬܼܠܲܒܲܒ̣:\nܘܡܸܛܠܵܬܹܗ ܡܲܣܓܸܐ ܦܵܠܲܚ̇ ܟܲܫܝܼܪܵܐܝܼܬܼ܀ ܒܪܵܐ ܕܹܝܢ ܕܐܲܣܝܼܪ ܚܘܼܒܹܗ ܒܐܲܒ̣ܘܼܗܝ ܢܲܦ̮ܫܵܐܝܼܬܼ:\nܡܸܪܚܲܡ ܪܵܚܹܡ ܘܲܡܚܲܒܸ݁ܒ̣ ܠܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ:܀ ܟܝܵܢܵܐ ܡܙܝܼܥ ܠܹܗ ܕܢܸܪܚܲܡ ܠܐܲܒ̣ܘܼܗܝ ܟܲܕܼ ܠܵܐ ܝܵܕܲܥ̇:\nܕܡܸܛܠ ܡܵܢܵܐ ܪܵܚܹ̇ܡ ܠܐܲܒ̣ܘܼܗܝ ܐܸܠܵܐ ܕܐܲܒ̣ܵܐ ܗ̄ܘ̣܀ ܘܐܸܠܵܐ ܐܝܼܬܼ ܠܹܗ ܠܵܐ ܡܲܠܟ݁ܘܼܬܼܵܐ ܘܠܵܐ ܓܹܗܲܢܵܐ:\nܒܪܵܐ ܡܲܚܸܒ̣ ܗ̄ܘ̣ ܘܲܡܝܲܩܲܪ ܠܹܗ ܥܲܠ ܕܐܲܒ̣ܘܼܗܝ ܗ̄ܘ̣܀ ܪܚܝܼܡ ܐܲܠܵܗܵܐ ܥܲܠ ܕܐܲܠܵܗܵܐ ܗ̄ܘ̣ ܒܹܝܬܼ ܦܵܪ̈ܘܿܫܹܐ:\nܘܲܕܼܠܵܐ ܥܵܠܬܼܵܐ ܦܵܠ̇ܚܝܼܢ ܥܲܡܹܗ ܡܸܛܠ ܚܘܼܒܹܗ܀ (ܠܵܐܹ̇ܐ ܐ̄ܚܪܹܢܵܐ: ܡܸܛܠ ܛܘܼ̈ܒܹܐ ܕܲܢܛܝܼܪܝܼܢ ܠܹܗ:\nܕܐܵܦ ܗܘ݀ ܗܵܢܵܐ ܫܘܼܦܪܵܐ ܗ̄ܘ̣ ܕܲܬܼܪܹܝܢ ܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ (ܐ̄ܚܪܹܢܵܐ ܫܵܦܲܪ: ܡܸܛܠ ܛܸܒܵܗ̇ ܕܢܘܼܪܵܐ ܕܲܕܼܚܝܼܠ܆\nܕܲܕܼܠܵܐ (ܢܹܐܩܲܕܼ ܠܵܐ ܡܸܬܼܩܲܪܲܒ̣: ܨܹܝܕܼ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܚܢܲܢ ܕܹܝܢ ܗܵܫܵܐ ܒܐܲܝܢܵܐ ܕܲܪܓܟܵܐ ܝܑܼܕܝܼܥܝܼܢ ܚ̄ܢܲܢ:\nܘܒܲܐܝܢܵܐ ܬܸܓ̣ܡܵܐ ܐܝܼܬܼ ܠܲܢ ܫܘܼܦܪܵܐ ܢܚܵܘܸܐ: ܢܲܦ̮ܫܲܢ܀ ܐܸܬ݁ܕܲܡܝܼܢܲܢ ܢܸܪܗܲܛ ܒܵܬܲܪ ܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܒܢܲܝ̈ܵܐ ܪܵܚܡ̇ܝܼܢ: ܐ̄ܓ̣ܝܼܪܹ̈ܐ ܦܵܠ̇ܚܝܼܢ ܥܲܒ̣̈ܕܹܐ ܕܵܚ̇ܠܝܼܢ:\nܚܢܲܢ ܠܵܐ ܡܸܪܚܲܡ ܐܵܦܠܵܐ ܡܸܦܠܲܚ ܐܵܦܠܵܐ ܡܸܕܼܚܲܠ܀","english":"There are three orders in the house of a father who is beloved to him: hired workers, slaves, and also sons, his heirs. The slave fears the beatings and is well-behaved; because he fears, he does not even err in his deeds. And the hired worker rejoices in a good wage and is gladdened by it; and for its sake he works diligently. The son, however, whose love is bound to his father naturally, loves and cherishes him affectionately. Nature moves him to love his father even without knowing why he loves his father, except that he is father. And if he had neither kingdom nor Gehenna, the son would love and honor him because he is his father. The lover of God loves because He is God, among the discerning; and without cause they work with Him because of their love. (Another: because of the blessings that are stored up for him, that even this beauty is that of the two in the house of God.) (Another is beautiful: because of the goodness of the mountain of fear, which without a bridle is not approached, against evils.) But now, in which rank are we known? And in which order do we have beauty to show ourselves? Let us hasten after the beautiful things. Sons love, hired workers work, slaves fear. But we neither love nor work nor fear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܸܓ̣ܡ̈ܝܼܢ","severity":"info","text":"The Syriac term ܬܸܓ̣ܡ̈ܝܼܢ (tegmē) means 'orders' or 'ranks', here referring to the three categories of relationship to a father: hired workers, slaves, and sons. The same term recurs later in the passage to ask in which 'order' the reader stands.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh uses the analogy of a household (father, sons, slaves, hired workers) to illustrate three modes of relating to God: fear, wage-based service, and disinterested love. This reflects a common patristic and monastic trope of the 'three loves' or 'three motivations'.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a tripartite comparison: the slave (fear), the hired worker (wage), and the son (natural love). Each is described in a short clause, followed by a rhetorical question and an exhortation to the reader to identify which order they belong to.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢܲܝ̈ܵܐ","severity":"info","text":"The Syriac ܒܢܲܝ̈ܵܐ (bnayyā) means 'sons', but in this context it refers to spiritual sonship, i.e., those who love God naturally and without expectation of reward, as opposed to slaves (fear) or hired workers (wage).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text includes two parenthetical remarks marked as 'Another' (ܐ̄ܚܪܹܢܵܐ), which may be later glosses or alternative readings. The first comments on blessings stored up, the second on the 'mountain of fear'. Their relation to the main argument is ambiguous.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The two parenthetical 'Another' passages may be scribal additions or alternative interpretations; their exact function is unclear. The reading taken treats them as secondary glosses."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܠܵܐ ܓܹܝܪ ܠܚܘܼܒܵܐ ܗܵܘ̇ ܕܲܒ̣̈ܢܲܝܵܐ ܩܲܪܝܼܒ̣ܝܼܢ ܚ̄ܢܲܢ:\nܘܠܵܐ ܠܦܘܼܠܚܵܢܵܐ ܗܵܘ̇ ܕܐܲܓ̣ܪܹ̈ܐ ܥܲܠܝܼܠܝܼܢܲܢ܀ ܠܵܐ ܐܲܝܟ̣ ܥܲܒ̣̈ܕܹܐ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ ܕܲܚܝܼܠܝܼܢܲܢ:\nܠܡܲܢ ܕܵܡܹܝܢܲܢ ܡ̣ܢ ܓܵܘ ܒܲܝܬܵܐ ܘܠܵܐ ܠܚܲܕܼ ܬܸܓ̣ܡܵܐ܀ ܒܕܲܪܓ̣ܵܐ ܪܵܡܵܐ ܗܵܘ̇ ܕܲܒ̣̈ܢܲܝܵܐ ܠܵܐ ܟܲܬܲܪܢ: ܚ̄ܢܲܢ:\nܘܲܒ̣ܦܘܼܠܚܵܢܵܐ ܗܵܘ̇ ܕܐܲܓ̣ܝܼܪܹ̈ܐ ܠܵܐ ܚܲܡܣܸܢ̄ܢ܀ ܕܸܚܠܬܼܵܐ ܕܥܲܒ̣̈ܕܹܐ ܫܩܝܼܠܵܐ ܗ̄ܝܼ ܡܸܢܲܢ ܘܐܸܬܼܓܲܠܝܲܬ݀ ܠܵܗ̇:\nܕܐܵܦ ܠܵܐ ܒܒܲܝܬܵܐ ܐܝܼܬܼ ܠܲܢ ܕܘܼܟ݁ܬܼܵܐ ܕܲܢܟܲܬܲܪ ܒܵܗ̇܀ ܥܒ̣ܵܕܹܐ ܒܝܼ̈ܫܹܐ ܒܪܘܼܚܩܵܐ ܣܵܡܘܼܢ: ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܐܲܝܟ̣ ܢܘܼܟ̣ܪ̈ܵܝܹܐ ܥܲܒ̣ܕܘܼܢ ܡܸܢܹܗ ܘܠܲܐܝܟܵܐ ܢܹܐܙܲܠ܀ ܩ̣ܪܵܢ ܒܲܒ̣̈ܢܲܝܵܐ ܡ̣ܢܵܢ ܒܐܲܓ̣ܝܼܪܹ̈ܐ ܘܥܲܒ̣̈ܕܹܐ ܣܵܡܲܢ:\nܘܲܬܼܠܵܬܲܝ̈ܗܘܿܢ ܬܸܓ̣ܡܹ̈ܐ ܐܲܪܦܝܼܢ ܕܲܢܫܲܢܸܐ ܠܲܢ܀ ܒܨܲܠܡܹܗ ܨܵܪܲܢ ܗܵܕܲܐ ܗ̄ܝܼ ܦܸܨܬܼܵܐ ܗܵܝ̇ ܕܲܒ̣̈ܢܲܝܵܐ:\nܕܢܸܗܘܸܐ ܥܲܡܹܗ ܘܢܹܐܪـܼܲ ܕܝܼܠܹܗ ܘܢܸܬ݁ܕܲܡܸܐ ܠܹܗ:܀ ܘܥܲܠ ܕܲܫܒܲܩܢܵܝܗܝ ܘܲܛ̣ܥܲܝܢ ܚܘܼܒܵܐ ܕܐܲܒ̣ܵܗܘܼܬܹܗ:\nܢܚܸܬܼ: ܫܲܓܸܫ̣ ܠܲܢ ܕܢܸܦܠܘܿܚ ܥܲܡܹܗ ܘܢܸܣܲܒ̣ ܐܲܓ̣ܪܲܢ܀ ܘܡ̣ܢ ܕܲܚ̣ܙܵܐ ܠܹܗ ܕܐܵܦ ܒܵܗ̇ ܒܗܵܕܹܐ ܡܲܐܝܼܢܵܐ ܠܲܢ:\nܒܢܘܼܪܵܐ ܓܙܲܡ̣ ܠܲܢ ܕܟܲܕܼ ܕܵܚ̇ܠܝܼܢ ܚ̄ܢܲܢ ܢܸܦܢܸܐ ܨܹܐܕܼܵܘܗܝ܀ ܗܵܘܬܼܵܐ ܕܢܘܼܪܵܐ ܘܦܲܚܬܵܐ ܪܲܒܵܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ:\nܓܠ̣ܵܐ ܚܵܘܝܼ ܠܲܢ ܕܲܒ̣ܣܘܼܪܵܕܼܵܐ ܠܘܵܬܹܗ ܢܸܪܗܲܛ܀ ܝܑܼܚܝܼܕܼܵܝܹܗ ܕܐܲܒ̣ܵܐ ܒܪ̈ܲܚܡܹܐ ܥܒܲܕܼ ܠܲܢ ܐܲܚܵܘ̈ܗܝ: ܘܟ̣ܠܗܘܿܢ:\nܐ̄ܪ̈ܵܙܹܐ ܕܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒ̣ܘܼܗܝ ܓܠ̣ܵܐ ܒܲܕܸܩ̣: ܠܲܢ܀ ܐܸܫܬܲܥܝܼ ܠܲܢ ܥܲܠ ܓܹܗܲܢܵܐ ܘܥܲܠ ܥܲܬ݁ܝܼܪܵܐ:\nܘܥܲܠ ܠܵܥܵܙܲܪ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀","english":"It is not for the love of the sons, who are near to him, nor for the service of the hired workers, who are brought in. Not like slaves, from the beatings which they fear, does he resemble them from within the house, nor any order. In the high rank of the sons he does not ascend; and in the service of the hired workers he does not oppress. The fear of the slaves has been taken from them and has been revealed, that even in the house there is no place for us where we might ascend. Evil deeds have placed us far from God, like strangers; they have made us from him, and there is no place to go. He calls the sons from the hired workers and places the slaves, and the three orders he has let go, that he might equalize us. In his image he forms; this is the likeness of the sons, that they be with him and inherit what is his and resemble him. And concerning those who have left him and lost the love of his fatherhood, he has come down, and he troubles us that they might work with him and receive their wage. And when he saw that even in this manner he does not reach us, in the fire he has threatened us, that when we fear, we might flee to him. The threat of fire and the great terror of the flame have revealed and shown us that in the furnace we should run to him. The only-begotten of the Father has made us his brothers in mercy, and all the mysteries that are in his Father's house he has revealed and examined for us. He has related to us concerning Gehenna and concerning the rich man, and concerning Lazarus, the kingdom of the house of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܒ̣̈ܢܲܝܵܐ","severity":"info","text":"The Syriac term ܒܲܒ̣̈ܢܲܝܵܐ (sons) is central to the household analogy, distinguishing the natural love of sons from the fear of slaves and the wage-motivation of hired workers.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"The reference to Lazarus (ܠܵܥܵܙܲܪ) and the rich man directly echoes the parable in Luke 16:19–31, which Jacob of Serugh reinterprets as a typology of the kingdom.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܸܓ̣ܡܵܐ","severity":"info","text":"The three orders (ܬܸܓ̣ܡܹ̈ܐ) — sons, hired workers, slaves — reflect a social hierarchy in late antique Syriac households, used here as an allegory for spiritual relationships with God.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܲܠܡܹܗ ܨܵܪܲܢ","severity":"info","text":"The phrase 'in his image he forms' marks a shift from the household analogy to a theological assertion about divine creation and the restoration of the sons to their original likeness.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Jacob’s mention of Gehenna (ܓܹܗܲܢܵܐ) and the threat of fire reflects a common Syriac homiletic motif, emphasizing eschatological punishment as a deterrent, consistent with his pastoral rhetoric.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܚܵܘ̈ܗܝ","severity":"info","text":"The phrase 'made us his brothers' (ܐܲܚܵܘ̈ܗܝ) is ambiguous: it may refer to the only-begotten (Christ) making believers brothers to himself, or to the sons of the household analogy being restored as brothers.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the only-begotten of the Father' (ܝܑܼܚܝܼܕܼܵܝܹܗ ܕܐܲܒ̣ܵܐ) is clear as Christ, but whether 'his brothers' refers to the sons of the analogy or to all believers is ambiguous.","The phrase 'he has let go' (ܐܲܪܦܝܼܢ) of the three orders could mean he has dismissed them or released them from their roles, leaving the exact theological point open."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܒܥ̣ܵܐ ܕܢܵܘܕܲܥ ܠܲܢ ܥܲܠ ܗܵܘ̇ ܦܲܚܬܵܐ ܕܐܝܼܬܼ ܒܲܡܨܲܥܬܼܵܐ:\nܘܕܲܐܝܟܲܢ ܚܵܙܹ̇ܝܢ ܓܲܒܹ̈ܐ ܚܕܼܵܕܹ̈ܐ ܒܚܲܫܵܐ: ܪܲܒܵܐ܀ ܓܠ̣ܵܐ ܠܲܢ ܐ̄ܪ̈ܵܙܹܐ ܕܡܵܢ ܐܝܼܬܼ ܬܲܡܵܢ ܥܲܕܼܠܵܐ ܢܹܐܙܲܠ:\nܕܲܢܟ̣ܵܘܸܢ ܠܲܢ ܛܸܒܹܗ ܕܕܼܝܼܢܵܐ ܚܠܵܦ ܡܲܪܕܘܼܬܼܵܐ܀ ܫܸܡ̈ܥܹܐ ܕܚܝܼ̈ܠܹܐ ܐܲܝܬܝܼ ܠܐܲܬܼܪܲܢ ܟܲܕܼ ܐܵܬܹ̇ܐ ܠܹܗ:\nܕܲܢܙܲܗܲܪ: ܠܲܢ ܒܲܫܡ̈ܘܼܥܵܬܹܗ ܕܕܼܝܼܢܵܐ ܪܲܒܵܐ܀ ܥܝܵܕܹܗ ܕܐܲܬܼܪܵܐ ܕܐܸܬ݀ܵܐ ܡܸܢܹܗ ܒܥ̣ܵܐ ܕܢܲܠܸܦ ܠܲܢ:\nܕܢܸܗܘܸܐ ܡܛܲܝ̈ܒܹܐ ܠܘܼܩܒܲܠ ܢܘܼܪܵܐ ܕܲܠܚܝܼܡܵܐ ܠܲܢ܀ ܚ̣ܙܵܐ ܠܥܲܬ݁ܝܼܪܵܐ ܟܲܕܼ ܝܵܩܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ:\nܘܐܸܬ݀ܵܐ ܓܠ̣ܵܐ ܠܲܢ ܕܲܢܦܲܠܸܛ ܠܲܢ ܡ̣ܢ ܛܘܼܪܵܦܹܗ܀ ܚܲܕܼ ܣܘܼܥܪܵܢܵܐ ܡ̣ܢ ܣܘܼܥܪ̈ܵܢܵܘܗܝ ܕܐܲܬܼܪܵܐ ܦܲܪܣܝܼ:\nܕܡܵܐ ܕܲܫܡܲܥܢܵܝܗܝ ܢܙܘܿܥ ܠܸܒܲܢ: ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܐܲܣܓܝܼ ܪܲܚܡܲܢ ܘܲܕܼܢܵܘܕܲܥ ܠܲܢ ܕܲܟ̣ܡܵܐ ܪܲܚܡܲܢ:\n(ܐܲܦܸܩ ܐ̄ܪܵܙܹܗ: ܕܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ ܡܸܛܠܵܬܲܢ܀ ܒܥܵܠܡܲܢ ܒܝܼܫܵܐ ܐ̄ܪܵܙܵܐ ܕܥܵܠܡܹܗ ܠܵܐ ܡܲܦܸܩ ܗ̄ܘ̣ܵܐ:\nܐܸܠܘܼ ܚܘܼܒܹܗ ܠܵܐ ܚܵܘܝܼ ܠܲܢ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܓܠ̣ܵܐ ܟܲܣ̈ܝܵܬܼܵܐ ܕܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒ̣ܘܼܗܝ ܕܲܢܫܲܪܲܪ ܠܲܢ:\nܕܲܒ̣̈ܢܲܝ ܐ̄ܪܵܙܵܐ ܘܪ̈ܵܚܡܹܐ ܘܐܲܚܹ̈ܐ ܕܝܼܠܹܗ ܥܲܒ̣ܕܲܢ܀ ܡܵܢ: ܕܐܸܫܬܲܡܲܫ ܬܲܡܵܢ ܒܐܲܬܼܪܹܗ ܚ̣ܵܘܝܼ ܒܐܲܬܼܪܲܢ:\nܕܥܕܼܠܵܐ ܢܹܐܙܲܠ ܢܹܐܠܲܦ: ܐܸܢܹܝܢ ܠܲܥܒ̣ܝܼ̈ܕܼܵܬܹܗ܀ ܡܲܢ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܫܲܪܒܹܗ ܕܚܝܼܠܵܐ ܕܗܵܘ̇ ܐܲܬ݁ܝܼܪܵܐ:\nܐܸܠܘܼ ܠܵܐ ܓܠ̣ܵܐ ܡܵܪܲܢ ܫܲܪܒܹܗ ܕܲܢܙܲܗܲܪ ܠܲܢ܀ ܐܵܘ ܬܲܫܥܝܼܬܹܗ ܕܗܵܘ̇ ܠܵܥܵܙܲܪ ܡܲܢ ܚܵܟܹ̇ܡ ܗ̄ܘ̣ܵܐ:\nܐܸܠܘܼ ܠܵܐ ܗܘ݀ ܬܢ̣ܵܗ̇ ܕܲܢܠܲܒܸܒ̣ ܠܐܲܝܢܵܐ ܕܲܨܪܝܼܟ̣܀","english":"He wishes to make known to us the terror that is in the midst,\nand how the two sides see each other in great suffering. He reveals to us the mysteries of what is there until the time of departure.\nHe shows us the goodness of the Judge instead of harshness. The ears of the mighty have been brought to our place when he comes,\nto warn us through the great Judge's proclamations. The custom of the place from which he came he wishes to teach us,\nthat we may be prepared for the judgment of the Living One who is not for us. See the rich man as he was burning within Gehenna,\nand it was revealed to us that he might deliver us from his conflagration. One of the deeds of the place of the Persian,\nthat when he heard it, our heart trembled from the evils. He increased our mercy and made known to us how much our mercy is,\n(he brought forth his mystery, of the new world for our sakes. In our evil world he would not bring forth the mystery of his world,\nlest his love not show us openly. He revealed the hidden things that are in the house of his father, which he confirmed for us,\nthat the sons of the mystery, and friends, and brothers of his are our servants. What? That he might use his place there, he shows in our place,\nthat before he departs, he might learn, and come to know his deeds. For he would have known the story of the mighty one of that rich man,\nif our Lord had not revealed his story to warn us. Or the history of that Lazarus, would he have known,\nif it were not for this wonder that stirs the heart of whoever is in need.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܚܬܵܐ","severity":"info","text":"The Syriac noun ܦܲܚܬܵܐ (paḥtā) means 'terror' or 'fear,' often with an eschatological sense. Here it refers to the dread of judgment in the afterlife, a key theme in Jacob's homily.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for the place of punishment in the afterlife, derived from the Hebrew גֵּי הִנֹּם. It appears in the New Testament (e.g., Matt 5:22) and is central to the parable's moral.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܼܪܵܐ ܦܲܪܣܝܼ","severity":"info","text":"The phrase 'place of the Persian' (ܐܲܬܼܪܵܐ ܦܲܪܣܝܼ) likely refers to a geographical or legendary location associated with the Persian Empire, possibly a site of judgment or a narrative setting in Syriac tradition.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼ ܣܘܼܥܪܵܢܵܐ","severity":"info","text":"The phrase 'one of the deeds' (ܚܲܕܼ ܣܘܼܥܪܵܢܵܐ) introduces a narrative exemplum within the homily, a common structural device in Jacob's works to illustrate moral points through brief stories.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܵܪܲܢ","severity":"info","text":"The term 'our Lord' (ܡܵܪܲܢ) refers to Christ, who is the revealer of the parable in the Gospel of Luke (16:19-31). Jacob emphasizes Christ's role in unveiling the hidden truths of the afterlife.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'place of the Persian' (ܐܲܬܼܪܵܐ ܦܲܪܣܝܼ) is ambiguous; it may refer to a specific location in Persian tradition or a generic 'eastern' setting. The reading taken is a legendary or geographical reference.","The clause 'he brought forth his mystery' (ܐܲܦܸܩ ܐ̄ܪܵܙܹܗ) is syntactically ambiguous; it may be a parenthetical remark by the poet or a continuation of the narrative. The reading taken treats it as a poetic aside."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܥܲܠ ܕܲܟ̣ܣܸܐ ܗ̄ܘ̣ܵܐ (ܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ ܘܠܵܐ: ܚܙܸܐ ܗ̄ܘ̣ܵܐ ܠܲܢ:\nܐ̄ܬ݀ܵܐ ܚ̣ܵܘܝܼ ܠܲܢ ܟ̱ܠܹܗ ܫܲܪܒܹܗ ܒܚܲܕܼ ܣܘܼܥܪܵܢܵܐ܀ ܒܗܵܘ̇ ܠܵܥܵܙܲܪ ܕܵܘܝܵܐ ܕܫܘܼܚܢܵܘ̈ܗܝ ܕܲܬܼܢ̣ܵܐ ܫܲܪܒܹܗ:\nܐܲܠܸܦ̣ ܗܵܕܹܐ ܕܐܲܝܢܵܐ ܕܲܣܢܝܼܩ ܠܵܐ ܢܸܬܼܪܲܥܲܡ܀ ܘܲܒ̣ܥܲܬ݁ܝܼܪܵܐ ܓܲܐܝܵܐ ܕܚ̣ܵܘܝܼ ܬܘܼܒ̣ ܚܲܟܸ݁ܡ ܠܲܢ:\nܕܲܟ̣ܡܵܐ ܠܚܝܼܡܵܐ ܢܘܼܪܵܐ ܕܕܼܝܪܢܵܐ ܥܲܠ ܥܲܬ݁ܝܼܪܵܐ:܀ ܕܠܵܐ ܐ̄ܢܵܫ ܢܸܩܢܸܐ ܕܲܗܒ̣ܵܐ ܐܲܠܸܦ̣ ܟܲܕܼ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ:\nܘܲܗܦܲܟ̣ ܚ̣ܵܘܝܼ ܥܲܠ ܥܲܬܝܼܪܵܐ ܟܲܕܼ ܝܵܩܹ̇ܕܼ ܗ̄ܘ̣ܵܐ܀ ܕܡ̣ܢ ܗܵܝ̇ ܕܲܗܘ݀ܵܬܼ ܨܹܝܕܼ ܢܸܕܲܥ ܟܠܢܵܫ:\nܕܢܘܼܪܵܐ ܡܛܲܝܸܒ̣ ܥܘܼܬܼܪܵܐ ܠܡܵܪܵܘܗܝ ܐܸܢ ܩܵܢܹ̇ܝܢ ܠܹܗ܀ ܒܚܲܕܼ ܬܘܼܒ̣ ܙܲܒ̣ܢܵܐ ܡܲܠܸܠ̣ ܘܵܝܵܐ ܨܹܝܕܼ ܥܲܬ݁ܝܼܪܹ̈ܐ:\nܘܠܵܐ ܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ ܕܡܵܢܲܐ ܗ̄ܝܼ ܥܸܠܬܹܗ ܕܘܵܝܵܐ ܬܲܡܵܢ܀ ܘܲܒ̣ܥܲܬ݁ܝܼܪܵܐ ܗܵܘ̇ ܕܐܸܫܬܲܢܲܩ ܕܲܬܼܢ̣ܵܐ ܫܲܪܒܹܗ:\nܚ̣ܵܘܝܼ ܠܟ̣ܠ ܐ̄ܢܵܫ ܕܡܸܛܠ ܡܵܢܵܐ ܠܥܲܬ݁ܝܼܪܹ̈ܐ ܘܵܝ܀ ܝܲܗ̄ܒ̣ ܬܘܼܒ̣ ܛܘܼܒ̣ܵܐ ܠܟ̣ܠ ܡܸܣ̈ܟܹ݁ܢܹܐ ܘܠܵܐ ܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ:\nܡܸܛܠ ܡܵܢܵܐ ܐ̄ܡܲܪ ܛܒܲܝܗܘܿܢ ܠܲܕܼܡܸܣܟܹ݁ܢܝܼܢ܀ ܘܡ̣ܢ ܕܐܸܫܬܲܡܥܲܬ݀ ܥܲܠ ܠܵܥܵܙܲܪ ܕܲܟ̣ܡܵܐ ܝܑܼܪܸܒ̣:\nܒܹܗ ܐܸܬܼܦܲܫܲܩ ܛܘܼܒ̣ܵܐ ܕܡܲܠܸܠ̣ ܨܹܝܕܼ ܡܸܣ̈ܟܹ݁ܢܹܐ܀ ܡܸܠܬܹܗ ܕܡܵܪܲܢ ܟ̱ܠܵܗ̇ ܢܘܼܗܪܵܐ ܗ̄ܝܼ ܠܲܕܼܫܵܡܲܥ̇ ܠܵܗ̇:\nܘܣܲܒ̣ܪܵܐ ܘܚܲܝܹ̈ܐ ܘܟ̣ܠ ܝܘܼܬܼܪ̈ܵܢܹܐ ܡܲܠܝܵܐ ܟ̱ܠܵܗ̇܀ ܕܢܵܘܬܲܪ ܡܲܠܸܠ̣ ܢܹܐܬܲܪ ܡܵܕܹܝܢ ܡ̣ܢ ܝܘܼܠܦܵܢܹܗ:\nܕܲܠܝܘܼܬܼܪܵܢܵܐ ܬܸܗܘܸܐ ܡܸܠܬܹܗ ܒܹܝܬܼ ܦܵܪ̈ܘܿܫܹܐ܀ ܥܲܠ (ܠܵܥܵܙܲܪ ܘܥܲܠ ܥܲܬ݁ܝܼܪܵܐ ܕܲܬܼܢܵܐ ܫܲܪܒܹܗ:\nܡܵܢ: ܐܵܠ̇ܨܵܐ ܗ̄ܘ̣ܵܬܼ ܕܢܲܝܬܸܐ ܠܓܸܠܝܵܐ ܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ܀","english":"He was hidden from the new world and did not see the sign. He shows us his entire story in one event. Through that wretched Lazarus, whose story is hidden, he taught us that one who ascends does not enter the tomb. And through the boastful rich man, he again teaches us how great a wall of separation stands against the rich man. Without feeling the sting of gold, he taught while teaching, and he turned and showed us concerning the rich man while he was burning. From that which happened, everyone knows that a wall adorns wealth for its owner if he transgresses against it. In another place, he spoke a woe against the rich, and it was not clear what the cause of that woe was. And through that rich man whose story is hidden, he shows every person why there is a woe against the rich. He also gives a blessing to all the poor, and it was not clear why he speaks well of the poor. And when it was heard concerning Lazarus how great he was, through him the blessing that he spoke against the poor was opened. The word of our Lord is all light to those who hear it, and hope and life and all benefits fill it entirely. So that he might speak more, he would bring more knowledge from his teaching, so that his word might be of greater benefit among the interpreters. Concerning Lazarus and the rich man whose story is hidden, how necessary it was to bring their deeds to light.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The phrase 'new world' (ʿālmā ḥadtā) likely refers to the afterlife or the eschatological realm, a common Syriac concept for the world to come.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܼܥܪܵܢܵܐ","severity":"info","text":"The word 'event' (suʿrānā) can denote a narrative episode or a miraculous occurrence; here it underscores the didactic function of the parable.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 16:19-31","severity":"info","text":"The passage alludes to the parable of the Rich Man and Lazarus (Luke 16:19-31), where the rich man's fate and Lazarus's reward are contrasted.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"wall of separation","severity":"info","text":"The 'wall of separation' (ܢܘܼܪܵܐ ܕܕܼܝܪܢܵܐ) may evoke the physical barrier between rich and poor in late antique society, or a metaphorical divide in the afterlife.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage functions as a narrative exposition, interpreting the parable's hidden meanings and emphasizing the didactic role of the rich man and Lazarus.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"interpreters","severity":"info","text":"The reference to 'interpreters' (ܦܵܪ̈ܘܿܫܹܐ) indicates Jacob's awareness of an exegetical tradition, likely within Syriac monastic or scholastic circles.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'new world' could be interpreted as the afterlife or a new era in salvation history; the reading taken is eschatological.","The 'wall of separation' may be literal or metaphorical; the text supports a metaphorical reading related to wealth and sin."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܐܸܠܵܐ ܕܢܵܘܬܲܪ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܡ̣ܢ ܫܲܪ̈ܒܲܝܗܘܿܢ:\nܘܲܕܼܢܸܬܼܥܲܕܪܘܼܢ ܟܠ ܫܵܡ̈ܘܿܥܹܐ ܒܓܸܠܝܵܢܲܝ̈ܗܘܿܢ܀ ܢܸܬܸ݁ܠ ܡܵܕܹܝܢ ܘܲܥܕܵܐ ܠܡܸܠܬܲܢ ܨܹܝܕܼ ܝܘܼܬܼܪܵܢܵܐ:\nܘܡܸܛܠ ܗܵܕܹܐ ܢܡܲܠܸܠ ܒܲܠܚܘܿܕܼ ܥܲܠ ܕܲܢܥܲܕܲܪ܀ ܒܫܲܪܒܹܗ ܕܚܝܼܠܵܐ ܕܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܲܒ̣ܓܹܗܲܢܵܐ:\nܡܠܘܿܐܵܐ ܪܲܒܵܐ ܕܟ̣ܠ ܝܘܼܬܼܪ̈ܵܢܹܐ ܐܝܼܬܼ ܠܐܵܡܘܿܪܵܐ܀ ܢܸܫܡܲܥ ܡܵܕܹܝܢ ܦܵܪܘܿܫܵܐܝܼܬܼ ܗܵܫܵܐ ܟ̱ܠܲܢ܆\nܘܲܠܝܘܼܬܼܪܵܢܵܐ ܢܸܗܘܸܐ ܫܲܪܒܹܗ ܡܵܐ ܕܡܸܬܼܡܲܠܲܠ܀ ܟܬܼܝܼܒ̣ ܒܲܣܒܲܪܬܼܵܐ ܕܓܲܒ̣ܪܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܚܲܕܼ ܥܲܬ݁ܝܼܪܵܐ:\nܕܲܠܒ̣ܝܼܫ ܒܘܼܨܵܐ ܐܵܦ ܐܲܪ̈ܓܘܵܢܹܐ ܘܲܓ̣ܐܸܐ ܘܲܚܬܼܝܼܪ܀ ܡܸܬܼܒܲܣܲܡ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܦܲܛܲܡ ܗ̄ܘ̣ܵܐ (ܘܡܸܬܼܓܲܐܸܐ ܗ̄ܘ̣ܵܐ:\nܘܚܵܝܹ̇ܐ ܟܠܝܘܿܡ ܟܠ ܓܲܐܝܵܐܝܼܬܼ ܘܲܚܬܼܝܼܪܵܐܝܼܬܼ܀ ܘܚܲܕܼ ܡܸܣܟܹ݁ܢܵܐ ܕܵܘܝܵܐ ܪܡܸܐ ܗܘ̣ܵܐ ܠܘܼܩܒܲܠ ܬܲܪܥܹܗ:\nܘܲܣܢܝܼܩ ܘܐܲܠܝܼܨ ܫܝܼܛ ܘܲܡܓܲܙܲܝ ܘܲܡܠܸܐ ܟܹܐܒܹ̈ܐ܀ ܘܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܕܢܸܡܠܸܐ ܟܲܪܣܹܗ ܡ̣ܢ ܦܲܪ̈ܬܘܼܬܹܐ:\nܕܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܩܘܼܒ̣ܠܹܗ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ܀ ܘܗܵܘ̇ ܡܸܣܟܹܢܵܐ ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܟܹܐܒܹ̈ܐ ܘܲܚܒ̣ܵܪ̈ܵܬܼܵܐ:\nܘܲܡܠܲܟ̣ܚܝܼܚܝܼܢ ܗ̄ܘ̣ܵܐ ܟܲܠܒܹ̈ܐ ܫܘܼܚܢܵܘ̈ܗܝ ܢܲܓ̣ܝܼܪܵܐܝܼܬܼ܀ ܫܡܲܥܘ ܦܵܪ̈ܘܿܫܹܐ ܥܲܠ ܥܲܬ݁ܝܼܪܵܐ ܘܥܲܠ ܠܵܥܵܙܲܪ:\nܘܥܲܠ ܚܲܝܲܝ̈ܗܘܿܢ ܘܥܲܠ ܦܘܼܪ̈ܫܵܢܹܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ܀ ܗܵܘ̇ ܡܸܣܟܹܢܵܐ ܠܵܘ ܡܸܣܟܹܢܵܐ ܥܒ̣ܝܼܕܼ ܗ̄ܘ̣ܵܐ ܒܲܠܚܘܿܕܼ:\nܐܸܠܵܐ ܒܟܹܐܒܹ̈ܐ ܡܸܬܼܢܵܘܲܠ ܗ̄ܘ̣ܵܐ ܐܲܝܟ̣ ܕܐܸܫܬܲܡܥܲܬ݀܀ ܡܸܬܼܩܲܦܲܚ ܗ̄ܘ̣ܵܐ ܒܡܸܣܟܹܢܘܼܬܼܵܐ ܘܲܒ̣ܟܘܼܪ̈ܗܵܢܹܐ:\nܬܲܪܬ܀ܝܢ ܒܝܼ̈ܫܵܢ ܐܝܼܬܼ ܒܹܗ: ܒܥܵܠܡܵܐ ܘܲܠܘܵܬܹܗ ܗ̄ܘܲܝ̈܀","english":"But he increased the miseries of the wretched ones from their stories, and he made all hearers marvel at their revelations. He gave a sign and a time for the word concerning the rich man, and because of this he spoke only about that wretched one. In his story of the mighty one, that rich man who is in Gehenna, there is a great fullness of all rich men for the speaker. Hear now, O judges, clearly the whole story, and let the rich man's story be what is told when it is spoken. It is written in the Gospel that there was a rich man who wore fine linen, purple garments, and was proud and haughty. He was delighted and pampered and vainglorious, and he lived every day in a proud and haughty manner. And a certain wretched, sick man was cast down before his door, afflicted, oppressed, cast about, tormented, and filled with pains. And he longed to fill his belly from the crumbs of that rich man who was before him, but he did not give to him. And that wretched man was filled with pains and sores, and dogs licked his wounds fiercely. Hear, O judges, about the rich man and about Lazarus, and about their lives and about the differences in their conduct. That wretched man was not made wretched only, but he was borne along in pains as if heard. He was oppressed in wretchedness and in diseases; two evils were in him: in the world and with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܲܬ݁ܝܼܪܵܐ","severity":"info","text":"The Syriac term ܥܲܬ݁ܝܼܪܵܐ (ʿattīrā) means 'rich man' and is the standard designation for the parable's wealthy figure. Jacob uses it consistently to contrast with ܡܸܣܟܹܢܵܐ (miskēnā, 'wretched one') for Lazarus.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܒ̣ ܒܲܣܒܲܪܬܼܵܐ","severity":"info","text":"The phrase ܟܬܼܝܼܒ̣ ܒܲܣܒܲܪܬܼܵܐ ('it is written in the Gospel') introduces the parable of the Rich Man and Lazarus (Luke 16:19–31). Jacob closely follows the Lucan narrative, noting the rich man's fine linen and purple garments.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The reference to ܓܹܗܲܢܵܐ (Gehenna) reflects the Syriac Christian understanding of the place of punishment for the unrighteous, derived from Jewish apocalyptic tradition. Jacob uses it to prefigure the rich man's fate, though the parable itself does not name Gehenna.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܡܲܥܘ ܦܵܪ̈ܘܿܫܹܐ","severity":"info","text":"The direct address ܫܡܲܥܘ ܦܵܪ̈ܘܿܫܹܐ ('Hear, O judges') is a rhetorical device common in Jacob's homilies, calling the audience to discernment. It marks a structural shift from exposition to narrative proper.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܸܣܟܹܢܵܐ","severity":"info","text":"Jacob's repeated use of ܡܸܣܟܹܢܵܐ ('wretched one') for Lazarus emphasizes his suffering and social marginalization, a theme amplified in Syriac exegesis. This aligns with the ascetic and charitable concerns of the Syriac tradition.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܐܸܫܬܲܡܥܲܬ (as if heard) is ambiguous: it may mean 'as if (his cries) were heard (and ignored)' or 'as if (his story) was heard (and known)'. The translation takes it as 'as if heard', implying the futility of his suffering."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܚܲܣܝܼܪܘܼܬܼܵܐ ܘܲܟ̣ܪܝܼܗܘܼܬܼܵܐ ܐܸܬܼܟܲܪܟܵܝܗܝ ܗ̄ܘܲܝ̈:\nܘܲܒ̣ܬܲܪ̈ܬܲܝܗܹܝܢ ܡܸܬ݁ܛܲܪܲܦ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܡܪܲܛܸܢ ܗ̄ܘ̣ܵܐ܀ ܕܡܸܣܟܹܝܢ ܘܲܚܠܝܼܡ ܡ̣ܢ ܥܲܬ݁ܝܼܪܵܐ ܟܪܝܼܗܵܐ ܛܵܒ̣ ܗ̄ܘ̣ܵܐ:\nܕܥܲܬ݁ܝܼܪ ܘܲܟ̣ܪܝܼܗ ܬܘܼܒ̣ ܡ̣ܢ ܥܘܼܬܼܪܹܗ ܡܸܬܼܒܲܝܲܐ ܗܘ݀:܀ ܚܲܝܠܵܐ ܚܠܝܼܡܵܐ ܠܘܼܩܒܲܠ ܕܲܗܒ̣ܵܐ ܣܝܼܡ ܫܵܡ̇ܘܿܥܵܐ:\nܘܦܲܚܸܡ ܘܐܲܫܘܵܐ ܡܸܣܟܹܢܘܼܬܼܵܐ ܥܲܡ ܟܘܼܪܗܵܢܵܐ܀ ܘܐܲܝܟܵܐ ܕܲܚܕܼܵܐ ܡܸܢܗܹܝܢ ܥܵܪܨܵܐ ܥܲܠ ܒܲܪ ܐ̄ܢܵܫܵܐ:\nܒܚܲܫܵܐ ܪܲܒܵܐ ܡܣܲܝܒܲܪ ܗ̄ܘ̣ ܠܵܗ̇ ܟܲܕܼ ܡܸܬܼܡܲܪܡܲܪ܀ ܡܵܐ ܕܫܲܘ̈ܝܵܢ: ܕܹܝܢ ܐܲܝܢܵܐ ܕܡܸܫܟܲܚ ܕܢܹܐܪܘܿܥ:\nܐܸܢܹܝܢ: ܟܲܕܼ ܠܵܐ ܡܪܲܛܸܢ ܣܲܓܝܼ ܢܲܨܝܼܚ ܡ̣ܢ ܢܲܨܝܼ̈ܚܹܐ܀ ܗܵܐ ܠܵܥܵܙܲܪ ܡܸܣܟܹܢܵܐ ܗ̄ܘ̣ܵܐ ܘܲܟ̣ܪܝܼܗܵܐ ܗ̄ܘ̣ܵܐ:\nܚܲܣܝܼܪ ܠܲܚܡܵܐ ܘܲܡܠܸܐ ܫܘܼܚ̈ܢܹܐ ܘܟܹܐܒܹ̈ܐ ܟܠܝܘܿܡ܀ ܡܵܐ ܕܐܝܼܬܼ ܚܲܫܵܐ: ܐܸܢ ܐܝܼܬܼ ܪ̈ܵܚܡܹܐ ܒܘܼܝܵܐܵܐ ܐ̄ܢܘܿܢ:\nܕܣܵܡ̇ܟ݁ܝܼܢ ܠܸܒܵܐ ܘܲܒ̣ܥܸܢܝܵܢܗܘܿܢ ܚܲܫܵܐ ܦܵܐܹ̇ܓ̣܀ ܠܠܵܥܵܙܲܪ ܕܹܝܢ ܐܵܦܠܵܐ ܪ̈ܵܚܡܹܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܒܐܲܬܼܪܲܢ:\nܘܡܸܛܠ ܗܵܢܵܐ ܟܲܠܒܹ̈ܐ ܗܘ݀ܵܘ ܠܹܗ ܒܢܲܝ̈ ܥܸܢܝܵܢܵܐ܀ ܥܵܠܡܲܢ ܟ̱ܠܹܗ ܒܡܲܣܲܒ̣ ܒܐܲܦܹ̈ܐ ܨܒ̣ܝܼ̈ܥܵܢ ܐܲܦܵܘ̈ܗܝ:\nܘܲܠܥܲܬ݁ܝܼܪܵܐ ܝܵܕܲܥ̇ ܢܸܪܚܲܡ ܕܲܓܵܠܵܐܝܼܬܼ܀ ܕܙܲܒ̣ܢܵܐ ܗ̄ܘ̣ ܚܘܼܒܹܗ ܘܐܲܝܢܵܐ ܕܝܲܗ̄ܒ̣ ܠܹܗ ܙܲܒ̣ܢܵܐ ܐܝܼܕܼܵܐ:\nܡܲܣܓܸܐ ܪܵܚܹ̇ܡ ܘܲܡܝܲܩܲܪ: ܠܹܗ ܥܵܘܵܠܵܐܝܼܬܼ܀ ܠܡܵܣܟܹܢܵܐ ܕܹܝܢ ܠܵܐ ܐܝܼܬܼ (ܪ̈ܵܚܡܹܐ ܘܠܵܐ ܩܲܪ̈ܝܼܒܹܐ:\nܕܠܵܘ ܕܐܲܠܵܗܵܐ ܗ̄ܘ̣ ܚܘܼܒܹܗ ܕܥܵܠܡܵܐ ܐܸܠܵܐ ܕܐܲܦܹ̈ܐ܀ ܐܸܢ ܕܹܝܢ ܡܸܣܟܹܝܢ ܘܲܪܡܸܐ ܡܲܢ ܝܵܕܲܥ̇ ܠܹܗ:\nܐܸܠܵܐ ܟܲܠܒܹ̈ܐ ܗܵܠܹܝܢ ܕܲܟ̣ܢܲܫ̣ܘ ܨܹܝܕܼ ܠܵܥܵܙܲܪ܀","english":"Poverty and sickness surrounded him. And after them, he was being afflicted and did not rest. For a poor and sick man is better than a rich sick man. For a rich man who is sick is again more miserable than his wealth. A strong power was set against gold, the hearer. And it makes poverty equal to illness. And wherever one of them attacks a person, he endures it with great pain while being embittered. But as for the equal ones, which one can find that is more bitter? When he does not rest, he is very much more afflicted than the afflicted. Behold, Lazarus was poor and sick, lacking bread and full of sores and pains every day. When there is pain, if there are compassionate friends, the heart is comforted and through their entreaties the pain is alleviated. But for Lazarus, there were no friends in the place. And because of this, dogs were licking his wounds. The whole world was taking with cheerful faces from him, and they knew the rich man and loved him deceitfully. For he sold his love, and wherever he gave, he gave a hand. He increased love and honored him wickedly. But for the poor man, there were no friends nor relatives, for his love was not of God but of faces. If, then, the poor man is cast down and someone knows him, but these dogs that barked at Lazarus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܝܼܪܘܼܬܼܵܐ","severity":"info","text":"The term ܚܲܣܝܼܪܘܼܬܼܵܐ (ḥassīrūṯā) means 'poverty' or 'lack', often connoting deprivation. It is paired with ܟܪܝܼܗܘܼܬܼܵܐ (krīhūṯā, 'sickness') to frame Lazarus's dual affliction.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"Lazarus (ܠܵܥܵܙܲܪ) is the figure from the Lucan parable (Luke 16:19–31). Jacob of Serugh expands the biblical narrative by detailing his poverty and sickness, drawing on the Gospel's contrast with the rich man.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܲܠܒܹ̈ܐ","severity":"info","text":"The image of dogs licking Lazarus's wounds (ܟܲܠܒܹ̈ܐ ܗܘ݀ܵܘ ܠܹܗ ܒܢܲܝ̈ ܥܸܢܝܵܢܵܐ) reflects a common trope in Syriac ascetic literature, where dogs symbolize neglect and social abandonment, heightening the pathos of the poor man's isolation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܵܐ ܕܫܲܘ̈ܝܵܢ","severity":"info","text":"The rhetorical question 'which one can find that is more bitter?' (ܡܵܐ ܕܫܲܘ̈ܝܵܢ: ܕܹܝܢ ܐܲܝܢܵܐ ܕܡܸܫܟܲܚ ܕܢܹܐܪܘܿܥ) marks a structural pivot, moving from a general comparison of poverty and sickness to the specific case of Lazarus, intensifying the narrative focus.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܬ݁ܝܼܪܵܐ","severity":"info","text":"Jacob contrasts the rich man's deceitful love (ܪܵܚܹ̇ܡ ܘܲܡܝܲܩܲܪ: ܠܹܗ ܥܵܘܵܠܵܐܝܼܬܼ) with Lazarus's lack of friends, echoing a theme in Syriac poetry where wealth corrupts human relationships, while poverty reveals true virtue.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܟ̣ܢܲܫ̣ܘ","severity":"caution","text":"The verb ܕܲܟ̣ܢܲܫ̣ܘ (dakʿašw, 'they barked') is uncertain in this context; the Syriac may be corrupt or elliptical. The English draft interprets it as 'barked at', but the sense could also be 'they drove away' or 'they attacked', affecting the final image of Lazarus's abandonment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause about dogs barking at Lazarus is textually uncertain; the verb ܕܲܟ̣ܢܲܫ̣ܘ may be a scribal error or a rare form, leaving the precise action ambiguous."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܫܘܼܚ̈ܢܹܐ ܘܠܵܐ ܓܵܫ̇ܝܼܢ ܠܹܗ ܐܵܣܵܘ̈ܵܬܼܵܐ:\nܕܠܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܐܲܓ̣ܪܵܐ ܕܢܸܬܸܠ ܕܲܣܢܝܼܩܵܐ ܗ̄ܘ̣ܵܐ܀ ܓܠܝܼܙ ܡ̣ܢ ܪ̈ܵܚܡܹܐ ܘܡ̣ܢ ܡܵܙܘܿܢܵܐ ܘܡ̣ܢ ܚܘܼܠܡܵܢܵܐ:\nܘܐܝܼܬܼ ܠܹܗ ܫܘܼܚ̈ܢܹܐ ܘܡܸܣܟܹ݁ܢܘܼܬܼܵܐ ܘܟܲܠܒܹ̈ܐ ܚܲܒ̣ܪ̈ܵܘܗܝ܀ ܠܵܐ ܩܸܢܝܵܢܵܐ ܕܢܸܬܼܒܲܝܲܐ ܒܹܗ ܘܢܸܛܥܸܐ ܚܲܫܵܘ̈ܗܝ:\nܘܠܵܐ ܚܘܼܠܡܵܢܵܐ ܕܒܹܗ ܢܸܬܼܠܲܒܲܒ̣ ܥܲܠ ܕܲܣܢܝܼܩܵܐ: ܗ̄ܘ̣܀ ܐܵܦܠܵܐ ܪ̈ܵܚܡܹܐ ܕܣܵܡ̇ܟ݁ܝܼܢ ܠܸܒܹܗ ܥܲܠ ܥܵܩ̈ܵܬܹܗ:\nܟܲܠܒܹ̈ܐ ܘܟܹܐܒܹ̈ܐ ܘܚܲܣܝܼܪܘܼܬܼܵܐ ܘܬܼܘܼܒ̣ ܡܸܕܸܡ ܠܵܐ܀ ܠܵܐ ܥܵܨܘܿܒܹ̈ܐ: ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܫܘܼܚܢܵܘ̈ܗܝ ܟܲܕܼ ܣܲܓܝܼܐܝܼܢ:\nܘܠܵܐ ܣܵܡ̇ܘܿܟܹ̈ܐ: ܠܠܸܒܹܗ ܕܲܬܼܒ̣ܝܼܪ ܒܲܣܢܘܼܩܘܼܬܼܵܐ܀ ܟܵܐܹ̇ܒ̣ ܘܲܟ̣ܦܸܢ ܘܲܡܠܸܐ ܘܵܝܹ̈ܐ܆ ܘܡܵܢܵܐ ܢܸܥܒܸ݁ܕܼ:\nܘܟܲܕܼ ܛܵܒ̣ ܗܵܟܲܢ ܠܵܐ ܡܒܲܓܸܢ ܗ̄ܘ̣ܵܐ ܕܦܵܪܘܿܫܵܐ ܗ̄ܘ̣ܵܐ܀ ܥܲܬ݁ܝܼܪܵܐ ܕܹܝܢ ܗܵܘ̇ ܕܥܲܠ ܬܲܪܥܹܗ ܣܚܝܼܦ ܗ̄ܘ̣ܵܐ ܘܲܫܕܸܐ:\nܫܡܲܥ ܬܘܼܒ̣ ܕܐܲܝܟܲܢ ܡܸܬܼܓܲܐܸܐ ܗ̄ܘ̣ܵܐ ܘܲܡܠܸܐ ܛܘܼ̈ܒܹܐ܀ ܓܘܼܫܡܹܗ ܚܠܝܼܡ ܗ̄ܘ̣ܵܐ ܘܲܒ̣ܩܸܢܝܵܢܹܗ ܥܲܬ݁ܝܼܪܵܐ ܗ̄ܘ̣ܵܐ:\nܠܒ̣ܘܼܫܹܗ ܦܐܸܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܡܹܐܟܼ̈ܠܵܬܹܗ ܫܲܦܝܼܪ̈ܵܢ ܗ̄ܘܲܝ̈܀ ܡܠܸܐ ܦܵܬܼܘܿܪܹܗ ܘܪܵܥܹ̇ܡ ܒܲܝܬܹܗ ܘܲܕܼܚܝܼܠ ܐܲܬܼܪܹܗ:\nܥܲܬ݁ܝܼܪ ܘܲܚܠܝܼܡ ܘܟ̣ܠܢܵܫ ܪܵܚܹ̇ܡ ܘܲܡܝܲܩܲܪ ܠܹܗ܀ ܠܒ̣ܘܼܫܵܐ ܪܓ̣ܝܼܓ̣ܵܐ ܘܦܲܓ̣ܪܵܐ ܚܠܝܼܡܵܐ ܘܟ̣ܝܼܣܵܐ ܡܲܠܝܵܐ:\nܘܚܲܝܹ̈ܐ ܓܐܲܝ̈ܵܐ ܘܟ̣ܠ: ܛܵܒ̣ܵܬܼܵܐ ܕܠܵܐ ܢܸܟܼ̈ܝܵܢܹܐ܀ ܚܵܕܹܐ ܒܥܘܼܬܼܪܹܗ ܘܪܵܡ ܒܲܠܒ̣ܘܼܫܵܘ̈ܗܝ ܘܲܦܐܸܐ ܟ̱ܠܹܗ:\nܒܵܣܹ̇ܡ ܘܲܚܠܝܼܡ ܘܲܒ̣ܡܸܣܟܹ݁ܢܵܐ ܠܵܐ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ܀","english":"He was full of sores and did not feel the healings. He had no reward for the pain he endured. He was cut off from friends, from a physician, and from health. He had sores and poverty, and dogs were his companions. There was no rest for him in which to be comforted, and his pains were confused. There was no health in which he could be strengthened over the afflicted one. Nor were there friends to support his heart in his troubles. Dogs, grief, and destitution, and again nothing else. There were no comforters for his sores, though they were many. Nor were there supporters for his heart, which was broken by affliction. He suffered, hungered, and was full of woe, and what was he to do? And though it was good thus, he did not hasten to be a beggar. As for the rich man, however, who was cast down and thrown at his door, hear again how he was exalted and filled with blessings. His body was strong, and in his youth he was rich. His clothing was splendid, and his foods were fine. His table was full, his house was prosperous, and his place was feared. He was rich, strong, and everyone loved and honored him. Fine clothing, a strong body, a full purse, a glorious life, and all good things without end. He rejoiced in his wealth and was exalted in his garments, and he was entirely splendid. He was pleasant and strong, and he did not look at the poor man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܫܘܼܚ̈ܢܹܐ ܘܠܵܐ ܓܵܫ̇ܝܼܢ ܠܹܗ ܐܵܣܵܘ̈ܵܬܼܵܐ","severity":"info","text":"The phrase 'full of sores and did not feel the healings' contrasts the beggar's unrelieved suffering with the rich man's later physical wholeness, reinforcing the homily's moral polarity.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܠܒܹ̈ܐ","severity":"info","text":"The term 'dogs' (ܟܲܠܒܹ̈ܐ) here denotes both literal scavengers and a metaphor for the beggar's utter social abandonment, a common trope in Syriac ascetical literature.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܬ݁ܝܼܪܵܐ ܕܹܝܢ","severity":"info","text":"The particle ܕܹܝܢ ('however') marks a sharp structural pivot from the beggar's misery to the rich man's prosperity, a rhetorical device typical of Jacob's homiletic contrasts.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܬ݁ܝܼܪܵܐ ܕܹܝܢ ܗܵܘ̇ ܕܥܲܠ ܬܲܪܥܹܗ ܣܚܝܼܦ ܗ̄ܘ̣ܵܐ ܘܲܫܕܸܐ","severity":"info","text":"The description of the rich man 'cast down and thrown at his door' alludes to the Gospel parable (Luke 16:19–21), where the rich man is buried and the beggar is placed at his gate.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܸܣܟܹ݁ܢܵܐ","severity":"info","text":"The term 'poor man' (ܡܸܣܟܹ݁ܢܵܐ) carries ascetical overtones in Syriac tradition, often denoting the ideal of voluntary poverty, though here it refers to the beggar's involuntary destitution.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܠܵܐ ܓܵܫ̇ܝܼܢ ܠܹܗ ܐܵܣܵܘ̈ܵܬܼܵܐ could be read as 'did not feel the healings' (i.e., was insensible to remedies) or 'did not approach healings'; the translation takes the former as more coherent with the context of unrelieved suffering."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܠܵܥܵܙܲܪ ܕܹܝܢ ܥܲܠ ܬܲܪܥܹܗ ܗ̄ܘ̣ܵܐ ܕܗܵܢܵܐ ܓܲܐܝܵܐ:\nܘܲܡܠܸܐ ܘܵܝܹ̈ܐ ܘܚܵܙܹ̇ܐ ܛܘܼ̈ܒܹܐ ܘܠܵܐ ܡܸܬܼܪܲܥܲܡ܀ ܕܢܸܣܒܲܥ ܒܲܠܚܘܿܕܼ ܡ̣ܢ ܦܲܪ̈ܬܘܼܬܹܐ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ:\nܘܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܬܲܡܵܢ ܠܵܐ ܒܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܠܵܐ ܠܲܠܒ̣ܘܼܫܵܐ ܐܵܦܠܵܐ ܠܥܘܼܬܼܪܵܐ ܘܡܸܬܼܚܲܬܼܚܲܬܼ ܗ̄ܘ̣ܵܐ:\nܘܠܵܐ ܠܡܹܐܟ̣̈ܠܵܬܼܵܐ ܕܥܲܠ ܦܵܬܼܘܿܪܵܐ ܕܣܲܓܝܼ̈ܐܵܢ ܗ̄ܘܲܝ̈܀ ܥܲܠ ܦܲܪ̈ܬܘܼܬܹܐ ܕܐܵܟ̣݁ܠܝܼܢ ܟܲܠܒܹ̈ܐ ܣܢܝܼܩ ܗ̄ܘܟܵܐ ܒܲܠܚܘܿܕܼ:\nܕܐܵܦ ܗ݀ܝ ܟܝܵܢܵܐ ܬܲܒ̣ܥ̣ܵܗ̇ ܘܟܸܢ ܐܸܬܼܪ̈ܲܓ̣ܪܲܓ̣܀ ܐܸܠܘܼ ܟܝܵܢܵܐ ܠܵܐ ܓܲܪܝܼ ܗ̄ܘ̣ܵܐ ܟܲܦܢܵܐ ܪܲܒܵܐ:\nܡܟܢ ܦܘܼܪܫܵܢܹܗ ܘܠܵܐ ܠܦܲܪ̈ܬܘܼܬܹܐ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ܀ ܣܲܢܝܵܐ ܪܸܓ݁ܬܼܵܐ ܡܵܐ ܕܫܵܐܹ̇ܠ ܐ̄ܢܵܫ ܝܲܬ݁ܝܼܪ̈ܵܬܼܵܐ:\nܘܡܵܐ ܕܲܟ̣ܝܵܢܵܐ ܬܵܒܲܥ̇ ܕܝܼܠܹܗ ܫܲܦܝܼܪ ܗ̄ܘ̣ ܠܹܗ܀ ܠܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܕܢܸܬܼܪܲܓ̣ܪܲܓ̣ ܐ̄ܢܵܫ ܡ̣ܢ ܕܲܟ̣ܝܵܢܵܐ ܗ̄ܝܼ:\nܡܹܐܟ̣̈ܠܵܬܼܵܐ: ܕܹܝܢ ܡܵܐ ܕܲܡܫܲܚܠܸܦ ܪܸܓܬܹܗ: ܡܵܘܬܵܐܠ ܗ̄ܝܼ܀ ܗܵܘ̇ ܦܵܪܘܿܫܵܐ ܐܵܦ ܠܵܐ ܠܠܲܚܡܵܐ ܫܲܠܡܵܐ: ܪܲܓ̣ ܗ̄ܘ̣ܵܐ:\nܐܸܠܵܐ ܕܢܸܣܒܲܥ ܡ̣ܢ ܦܲܪ̈ܬܘܼܬܹܐ ܘܢܸܫܪܸܐ ܟܲܦܢܹܗ܀ ܟܲܕܼ ܩܵܡ̣ ܥܠܵܘܗܝ ܟܝܵܢܵܐ ܘܐܲܠܨܹܗ ܐܲܝܟ̣ ܬܵܒ̣݁ܘܿܥܵܐ:\nܠܲܙܥܘܿܧ̈ܝܵܬܼܵܐ ܗ̄ܘ̣ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܕܲܢܩܲܪܸܒ̣ ܠܹܗ܀ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܕܢܸܡܠܸܐ ܟܲܪܣܹܗ ܡ̣ܢ ܦܲܪ̈ܬܘܼܬܹܐ܆\nܘܐܵܦ ܠܵܐ ܗܵܕܹܐ ܐܸܬܼܝܲܗܒܲܬ݀ ܠܹܗ ܕܢܸܣܓܸܐ ܫܘܼܦܪܹܗ܀ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܡܓܲܕܵܦܘܼ ܕܹܝܢ ܠܵܐ ܡܓܲܕܸܦ ܗ̄ܘ̣ܵܐ:\nܘܥܲܠ ܝܵܗ̇ܘܿܒ̣ܵܗ̇ ܕܡܸܣܟܹ݁ܢܘܼܬܼܵܐ ܠܵܐ ܡܪܲܛܸܢ ܗ̄ܘ̣ܵܐ܀","english":"Lazarus was at the gate of this proud man, and he was full of woe and saw blessings and was not pitied. He was satisfied only with the crumbs from the tables, and he was covetous. And the inheritances that were there he did not desire. He did not care for clothing, nor for wealth, and he was humbled. Nor did he care for the foods that were on the table of the rich. He was intent only on the crumbs that the dogs ate, so that even nature followed her custom and he was covetous. If nature had not been driven by great hunger, he would have distinguished and not been covetous for the crumbs. The desire is base when a man asks for inheritances, and when nature seeks what is its own, it is proper for him. For the bread of the day for which he was covetous, a man is from nature itself: foods. But when he changes his desire, it is death. That separator did not even consider bread complete; he was content, but he was satisfied with crumbs and his hunger was quenched. When nature rose up against him and pressed him like a creditor, he was covetous for the morsels that were brought to him. He was covetous to fill his belly with crumbs, and even this was not granted to him that his beauty might increase. He was covetous, but he did not blaspheme, and concerning the giving of alms he did not murmur.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܲܪ̈ܬܘܼܬܹܐ","severity":"info","text":"The Syriac term ܦܲܪ̈ܬܘܼܬܹܐ (partūṯē) means 'crumbs' or 'scraps,' specifically from a table. Jacob uses it to contrast the rich man's abundance with Lazarus's destitution, emphasizing the meager satisfaction Lazarus receives.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The word ܟܝܵܢܵܐ (kyānā) means 'nature' in Syriac. Here it refers to the natural bodily drive of hunger, which Jacob personifies as a creditor pressing Lazarus. This reflects a common theme in Syriac ascetic literature of nature versus will.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܬܼܪܲܓ̣ܪܲܓ̣","severity":"info","text":"The verb ܡܸܬܼܪܲܓ̣ܪܲܓ̣ (mitragrag) means 'he was covetous' or 'he desired.' Jacob uses it repeatedly to describe Lazarus's longing for crumbs, but he distinguishes this from greed for inheritances, framing it as a natural, not sinful, desire.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) was a Syriac poet and theologian known for his metrical homilies. This passage reflects his ascetic emphasis on humility and the distinction between natural needs and sinful desires, a common theme in Syriac monastic literature.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of the narrative section of the homily, describing Lazarus's physical suffering and his restrained desire. Jacob contrasts Lazarus's contentment with crumbs against the rich man's opulence, building toward a moral lesson on almsgiving and humility.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܟܢ","severity":"caution","text":"The Syriac word ܡܟܢ (mkʿ) in the phrase ܡܟܢ ܦܘܼܪܫܵܢܹܗ is uncertain; it may be a scribal error or variant for ܡܟܕ (mkd, 'then'). The English draft renders it as 'he would have distinguished,' but the exact sense is debated.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܟܢ ܦܘܼܪܫܵܢܹܗ is ambiguous: ܡܟܢ may be a variant of ܡܟܕ ('then') or a corruption; the reading 'he would have distinguished' follows the English draft but is not certain.","The term ܕܢܸܣܒܲܥ (d-esbaʿ) could mean 'he was satisfied' or 'he was filled,' but the context of crumbs suggests a minimal satisfaction, not fullness."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܡ̣ܢ ܐܲܠܵܗܵܐ ܡܛܵܬܹܗ ܦܸܨܬܼܵܐ ܕܡܸܣܟܹܢܘܼܬܼܵܐ:\nܘܲܕܼܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܗ̄ܝܼ ܫܲܩ̣ܠܵܗ̇ ܘܲܫܠܝܼ܀ ܐܲܓܲܪ ܪܘܼܚܹܗ ܒܟܲܦܢܵܗ̇ ܘܡܲܪܥܵܐ ܘܒܲܣܢܘܼܩܘܼܬܼܵܐ:\nܘܣܲܝܒܲܪ ܟܹܐܒܹܗ ܐܲܝܟ̣ ܦܵܪܘܿܫܵܐ ܕܠܵܐ ܪܘܼܥܵܡܵܐ܀ ܗܵܟܲܢ ܛܲܥ̣ܢܵܗ̇ ܠܡܸܣܟܹܢܘܼܬܼܵܐ (ܘܲܕܼܠܵܐ ܪܸܛܢܵܐ:\nܐܲܝܟ̣ ܡܵܘܗܲܒ̣ܬܼܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܐܸܬܼܝܲܗܒܲܬ݀ ܠܹܗ܀ ܚܟܵܪ ܒܐܲܠܵܗܵܐ ܕܦܲܠܸܓ̣ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܢܘܼܬܼܵܐ:\nܘܲܕܼܠܹܗ ܝܲܗ̄ܒ̣ ܠܹܗ ܡܸܣܟܹܢܘܼܬܼܵܐ ܠܵܐ ܪܵܛܹ̇ܢ ܗ̄ܘ̣ܵܐ܀ ܒܸ݁ܡܦܲܠܓܟܵܢܵܐ ܚ̣ܵܪ ܕܲܬܼܪܝܼܨܵܐ ܗ̄ܘ̣ ܘܲܕܼܦܵܪܘܿܫܵܐ ܗ̄ܘ̣:\nܘܠܵܐ ܚܟܵܪ ܕܲܥܠܝܼܒ̣ ܐܸܠܵܐ ܕܲܬܼܪܝܼܨ ܕܲܡܦܲܠܸܓ̣܀ ܓܘܼܫܡܵܐ ܟܪܝܼܗܵܐ ܘܒܲܝܬܵܐ ܣܦܝܼܩܵܐ ܡܛܵܝܗܝ ܠܲܥܠܝܼܒ̣ܵܐ:\nܘܠܵܐ ܒܥ̣ܵܐ ܢܚܲܠܸܦ ܡܸܕܸܡ ܕܲܡܛ̣ܵܝܗܝ ܕܲܬܼܪܝܼܨܵܐ ܗ̄ܘ̣ܵܐ܀ ܚ̣ܙܵܐ ܕܲܒ̣ܦܸܨܬܹܗ ܠܵܐ ܐܝܼܬܼ ܥܘܼܬܼܪܵܐ ܘܠܵܐ ܘܠܵܐ ܩܸܢܝܵܢܵܐ:\nܘܠܲܕܼܠܵܐ ܕܝܼܠܹܗ ܠܵܐ ܐܸܬܼܪܲܓ̣ܪܲܓ̣ ܕܢܸܩܢܸܐ ܐܸܢܘܿܢ܀ ܚ̣ܙܵܐ ܠܦܲܪ̈ܬܘܼܬܹܐ ܕܡܹܐܒܲܕܼ ܐܵܒ̣݁ܕܝܼܢ (ܡ̣ܢ ܥܲܬ݁ܝܼܪܵܐ:\nܘܟܸܢ ܗ̄ܘ̣ ܠܗܵܠܹܝܢ ܐܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܕܢܸܬܼܝܲܗܒ݁ܘܼܢ ܠܹܗ܀ ܐܸܠܘܼ ܚܵܫ̇ܚܝܼܢ ܐܵܘ ܡܲܗܢܹܝܢ ܗ̄ܘ̣ܵܘ ܒܹܝܬܼ ܥܲܬ݁ܝܼܪܵܐ:\nܠܵܐ ܪܵܐܹ̇ܚ̣ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܢܸܬ݁ܬ݁ܕܝܼܢ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܒܵܬܲܪ (ܕܲܢܬܲܪܘ ܡ̣ܢ ܦܵܬܼܘܿܪܵܐ: ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܐܸܢܘܿܢ:\nܟܲܕܼ ܡܸܬ݁ܬ݁ܕܝܼܫܝܼܢ ܕܠܵܐ ܢܸܣܬܲܓ̣ܦ ܡܵܪܹܐ ܒܲܝܬܵܐ܀ ܠܗܵܠܹܝܢ ܕܐܸܒܸ݁ܕܼܘ: ܐܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܐܸܬ݀ܵܘ ܠܹܗ:\nܘܬܼܘܼܒ̣ ܣܲܝܒܲܪ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܠܵܐ ܡܪܲܛܸܢ ܒܲܣܢܝܼܩܘܼܬܼܵܐ܀","english":"from God, his portion was the poverty of destitution. And he knew that it was from God that he received it and was content. He placed his spirit in her palm, and sickness and affliction, and he bore his pain like a divider without complaint. Thus he bore his poverty without murmuring, as a gift from God that was given to him. He looked to God who distributes wealth and poverty, and that He had given him poverty, he did not complain. In the distribution he saw that the distributor was just and a divider, and he did not look to the one who overcame, but to the one who distributes justly. A sick body and an empty house came to him from the victor, and he did not wish to change anything that came to him, for the distributor was just. He saw that in his portion there was no wealth and no possession, and for what was not his he did not covet to take. He saw the delicacies that were being lost from the rich man, and he was covetous for those that were given to him. If they were suitable or if they were brought into the rich man's house, he would not have been pleased if they were not given to him from suffering. After they were removed from the table, he would run to take, when they were thrown away without the master of the house knowing. For those that were lost, he was covetous and they were not given to him, and again he bore it without complaining in affliction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܸܨܬܼܵܐ ܕܡܸܣܟܹܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'poverty of destitution' (ܦܸܨܬܼܵܐ ܕܡܸܣܟܹܢܘܼܬܼܵܐ) intensifies the condition: ܦܸܨܬܼܵܐ denotes extremity or essence, so Lazarus's poverty is not merely lack but utter deprivation, a theological state.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܵܐ","severity":"info","text":"The word 'divider' (ܦܵܪܘܿܫܵܐ) recurs in this passage, applied first to Lazarus bearing pain like a divider, then to God as the just distributor. It echoes the Syriac root ܦܪܫ (to divide, separate), central to Jacob's theme of divine apportionment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 16:19–31","severity":"info","text":"The passage expands the Lucan parable (Luke 16:19–31) by portraying Lazarus's acceptance of poverty as a gift from God. Jacob's emphasis on the 'just distributor' (ܕܲܡܦܲܠܸܓ̣) interprets the parable's implicit theology of divine justice in economic distribution.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jacob of Serugh","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) was a Syriac poet-theologian known for his metrical homilies. This passage reflects his characteristic ascetic emphasis: poverty is not a misfortune but a divinely ordained portion to be borne without complaint, aligning with Syriac monastic ideals.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This narrative unit contrasts Lazarus's passive acceptance of his portion with his covetousness for the rich man's discarded scraps. The shift from 'he did not covet' (ܠܵܐ ܐܸܬܼܪܲܓ̣ܪܲܓ̣) to 'he was covetous' (ܐܸܬܼܪܲܓ̣ܪܲܓ̣) marks a moral tension: Lazarus accepts divine distribution but still desires what is lost.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܪܸܛܢܵܐ","severity":"caution","text":"The phrase 'without murmuring' (ܘܲܕܼܠܵܐ ܪܸܛܢܵܐ) is textually secure, but the English draft renders it as 'without murmuring' and later 'without complaining'. The Syriac ܪܸܛܢܵܐ specifically connotes grumbling against God, a key ascetic virtue; the translation is adequate but loses the theological nuance of rebellion against divine will.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܘܲܕܼܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ (and he knew) could be read as a simple statement of knowledge or as a concessive clause ('although he knew'); the translation takes it as declarative. The phrase ܠܵܐ ܪܵܛܹ̇ܢ ܗ̄ܘ̣ܵܐ (he did not complain) is clear, but the English draft's 'he did not complain' may flatten the iterative aspect of the Syriac imperfect."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܠܵܐ ܚܵܣܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܵܐ ܒܥܲܬ݁ܝܼܪܵܐ ܘܠܵܐ ܒܦܵܬܼܘܿܪܹܗ:\nܘܠܵܐ ܒܲܠܒ̣ܘܼܫܹܗ ܘܠܵܐ ܒܚܘܼܠܡܵܢܹܗ ܘܠܵܐ ܒܲܢܝܵܚܵܘ̈ܗܝ܀ ܥܲܠ ܦܲܪ̈ܬܘܼܬܹܐ ܨܠܵܬ݀ ܗ̄ܘ̣ܵܬܼ ܪܸܓܬܹܗ ܕܢܸܒ̣ܥܸܐ ܐܸܢܘܿܢ:\nܘܲܕܼܠܵܐ ܐ̄ܬ݀ܵܘ ܠܹܗ ܫܠܝܼ ܗ̄ܘ̣ܵܐ ܘܐܲܗܡ̣ܝܼ ܐܵܦ ܡ̣ܢ ܗܵܠܹܝܢ܀ ܥܲܬ݁ܝܼܪܵܐ ܕܹܝܢ ܒܵܣܹ̇ܡ ܘܲܓ̣ܐܸܐ ܘܠܵܐ ܚܵܐܲܪ ܒܹܗ:\nܒܕܼܵܘܝܵܐ ܕܲܣܚܝܼܦ ܠܘܼܩܒܲܠ ܬܲܪܥܹܗ ܘܲܡܠܸܐ ܟܹܐܒܹ̈ܐ܀ ܪ̈ܵܡܵܢ ܥܲܝܢܵܘ̈ܗܝ ܘܲܪܘܝܼܚ ܠܸܒܹܗ ܘܚܵܕܹܐ ܟ̱ܠܹܗ:\nܘܫܝܼܛ ܠܹܗ ܡܥܵܩܵܐ ܟܲܕܼ ܡ̣ܢ ܬܲܪܥܹܗ ܠܵܐ ܡܲܪܚܸܩ ܗ̄ܘ̣ܵܐ܀ ܢܵܦܹ̇ܩ ܘܲܢܦܝܼܚ ܥܵܐܹ̇ܠ ܘܲܚܬܼܝܼܪ ܝܵܬܹ̇ܒ̣ ܘܲܓ̣ܐܸܐ:\nܩܵܐܹ̇ܡ ܘܲܦܐܸܐ ܐܵܙܹ̇ܠ ܘܲܦܨܝܼܚ ܐܵܬܹ̇ܐ ܘܕܼܵܐܹ̇ܨ܀ ܓܢܸܐ ܘܡܸܬܼܒܲܣܲܡ ܣܡܝܼܟ̣ ܘܡܸܬܼܦܲܛܲܡ ܗܕܼܝܼܪ ܒܲܠܒ̣ܘܼ̈ܫܹܐ:\nܣܡܝܼܟ̣ ܒܲܛܥܘܼܡܹ̈ܐ ܫܪܸܐ ܒܲܢܝܵܚܹ̈ܐ ܥܢܸܐ ܒܓܹܐ̈ܘܵܬܼܵܐ܀ ܘܐܲܣܝܼܢ ܒܲܝܬܹܗ ܘܡܲܠܝܵܐ ܟܲܪܣܹܗ ܘܲܚܠܝܼܡ ܓܘܼܫܡܹܗ:\nܘܟ̣ܠ ܛܵܒ̣ܵܬܼܵܐ ܕܐܝܼܬܼ ܒܹܗ ܒܥܵܠܡܵܐ ܣܲܓܝܼ̈ܐܵܢ ܠܹܗ܀ ܠܵܥܵܙܲܪ ܕܹܝܢ ܕܘܸܐ ܗ̄ܘ̣ܵܐ ܘܡܸܣܟܹܝܢ ܡܫܲܦܲܠ ܘܲܣܢܝܼܩ:\nܘܲܟ̣ܪܝܼܗ ܘܲܟ̣ܦܸܢ ܘܐܲܠܝܼܨ ܘܲܫܒ̣ܝܼܩ ܫܝܼܛ ܘܲܡܓܲܙܲܝ܀ ܣܦܝܼܩܵܐ ܟܲܪܣܹܗ ܘܲܨܕܸܐ ܥܘܼܡܪܹܗ ܘܲܡܠܸܐ ܫܘܼܚ̈ܢܹܐ:\nܘܐܝܼܬܼ ܠܹܗ ܟܹܐܒܹ̈ܐ ܘܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ ܘܣܵܒܹ̇ܠ ܙܵܘ̈ܥܹܐ܀ ܥܸܫܢܲܬ݀ ܒܝܼܫܬܹܗ ܣܓܝܼ ܐܘܼܠܨܵܢܹܗ ܢ̣ܓܲܪ ܛܘܼܪܵܦܹܗ:\nܘܲܡܛܵܐ ܩܸܨܹܗ ܕܢܲܓ̣ܗܸܐ ܠܥܵܠܡܵܐ ܘܲܠܒ̣ܝܼ̈ܫܵܬܹܗ܀ ܐܸܠܦܹܗ ܠܐܝܼܬܼܵܐ ܒܥܵܠܡܵܐ ܕܟܹܐܒܹ̈ܐ: ܡܸܬܼܪܲܕܼܦܵܐ ܗ̄ܘ̣ܵܬܼ܆\nܘܐܲܝܟ̣ ܠܲܠܡܹܐܢܵܐ ܕܐܝܼܬܼ ܒܹܗ ܢܝܵܚܵܐ ܠܡܵܘܬܵܐ ܣܸܡܟܲܬ݀܀ ܩܵܡܲܬ݀ ܥܠܵܘܗܝ ܡܸܣܟܹܢܘܼܬܼܵܐ ܐܲܝܟ̣ ܡܲܚܫܘܼܠܵܐ:\nܘܪܲܕܼܦܘܼܗܝ ܟܹܐܒܹ̈ܐ ܐܲܝܟ̣ ܟܝܼܡ̈ܘܿܢܹܐ ܒܝܲܡܵܐ ܪܲܒܵܐ܀","english":"He did not envy the rich man nor his table, nor his clothing, nor his health, nor his luxuries. Upon the crumbs his desire was set, that he might beg and receive. And when they did not come to him, he was silent and quiet, even from these. The rich man, however, was cheerful and proud, and did not look at the sick man who was cast down before his gate, full of pains. He raised his eyes and widened his heart, and rejoiced entirely. He stretched himself out in the street, while from his gate he did not go far. He went out and breathed, came in and was haughty, sat and was proud, stood and was puffed up, went and was joyful, came and was merry. He was proud and delighted, reclined and was pampered, adorned in garments, reclined on couches, dwelt in luxuries, was rich in treasures. And his house was strong, his belly was full, his body was healthy. And all the good things that exist in the world were abundant for him. As for Lazarus, however, he was sick and poor, lowly and despised, and afflicted and hungry and oppressed and abandoned, cast out and despised. His belly was empty, his dwelling was dry, and full of sores. And he had pains and a wretched life, and he endured tremors. His evil hour was great, his distress was abundant, his suffering was severe. And his end came, that he might depart from the world and from his garments. He learned of the existence of a world of pains; he was pursued. And like a lamp in which there is oil, he was appointed for death. Poverty rose up against him like a storm, and pains pursued him like waves in the great sea.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܲܬ݁ܝܼܪܵܐ","severity":"info","text":"The Syriac ܥܲܬ݁ܝܼܪܵܐ (ʿattīrā) is the standard term for 'rich man' in this narrative, contrasting with ܡܸܣܟܹܝܢ (miskēn) for Lazarus. The lexical pair reinforces the homiletic polarity of wealth and poverty.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܠ ܦܲܪ̈ܬܘܼܬܹܐ ܨܠܵܬ݀ ܗ̄ܘ̣ܵܬܼ ܪܸܓܬܹܗ","severity":"info","text":"The image of Lazarus desiring only crumbs echoes the Lucan parable (Luke 16:19–21), where the rich man feasts while the poor man longs for scraps. Jacob amplifies the contrast for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܝܼܛ ܠܹܗ ܡܥܵܩܵܐ","severity":"info","text":"The passage uses a series of paired verbs (e.g., ܢܵܦܹ̇ܩ ܘܲܢܦܝܼܚ, ܥܵܐܹ̇ܠ ܘܲܚܬܼܝܼܪ) to depict the rich man's restless, self-indulgent activity. This rhetorical device, common in Syriac poetry, heightens the moral contrast with Lazarus's stillness.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܝܟ̣ ܠܲܠܡܹܐܢܵܐ ܕܐܝܼܬܼ ܒܹܗ ܢܝܵܚܵܐ","severity":"info","text":"The simile comparing Lazarus to a lamp with oil appointed for death draws on a common Syriac ascetic trope: the body as a lamp whose oil (life) is consumed until extinction. It underscores the inevitability of death for the poor as well as the rich.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܪܲܕܼܦܘܼܗܝ ܟܹܐܒܹ̈ܐ ܐܲܝܟ̣ ܟܝܼܡ̈ܘܿܢܹܐ ܒܝܲܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The image of pains pursuing Lazarus like waves in the great sea recalls the biblical motif of the sea as a place of danger and divine judgment (e.g., Jonah 2:3; Psalm 69:2). Jacob uses it to intensify the portrayal of suffering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܢܝܵܚܵܐ (ṣyāḥā) in the lamp simile could mean 'oil' or 'fuel'; the translation 'oil' is conventional but not certain. The reading 'appointed for death' (ܣܸܡܟܲܬ݀) may imply predestination or simply natural decay."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܘܲܕܼܚܲܟ݁ܝܼܡ ܗ̄ܘ̣ܵܐ ܕܲܒܲܪ ܐܸܠܦܹܗ ܕܠܵܐ ܢܸܟ̣̈ܝܵܢܹܐ:\nܘܡ̣ܢ ܒܹܝܬܼ ܚܲܫܹ̈ܐ ܟܢܲܫ̣ ܬܹܐܓ̣ܘܿܪܬܵܐ ܕܥܘܼܬܼܪܵܐ ܪܲܒܵܐ܀ ܒܚܲܕܼ: ܚܲܕܼ ܝܵܘܡܵܐ ܐܸܬ݁ܛܲܠܲܩܘ ܗ̄ܘ̣ܵܘ ܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ:\nܘܐܲܝܟ̣ ܬܲܓܵܪܵܐ ܥܲܠ̣ ܠܐܵܘܵܢܵܐ ܕܲܡܠܸܐ ܢܵܘܚܵܐ܀ ܕܚܲܝ̈ ܠܲܚ̈ܕܼܵܕܹܐ ܫܢܲܝ̈ܵܐ ܕܚܲܫܹ̈ܐ ܘܲܕܼ̈ܥܵܩܵܬܼܵܐ:\nܘܲܥ̣ܒܲܪ ܟܠܗܹܝܢ ܐܲܝܟ̣ ܛܸܠܵܠܵܐ ܘܠܵܐ ܝܑܼܕܼܝܼ̈ܥܵܢ܀ ܠܲܩܸܛ̣ ܠܲܫܢܵܘ̈ܗܝ ܘܲܒ̣ܬܸܢ̈ܚܵܬܼܵܐ ܣܒܲܠ̣ ܥܸܕܵܢܵܘ̈ܗܝ:\nܘܐܸܬܼܓܲܡܪܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܐܘܼܪܚܹܗ ܠܐܝܼܬܼܵܐ ܘܥܲܠ̣ ܠܲܢܝܵܚܵܐ:܀ ܫ̣ܘܲܪ ܘܐܸܫܬܲܪܓܲܠ: ܝܲܪ̈ܚܹܐ ܕܟܹܐܒ̣ܵܘ̈ܗܝ ܚܲܕܼ ܒܵܬܲܪ ܚܲܕܼ܆\nܣܚܲܦ̣ܘ ܠܲܚܕܼܵܕܹ̈ܐ ܘܲܢܦܲܩ̣ܘ ܫܲܢܝܼܘ ܨܹܝܕܼ ܫܘܼܠܵܡܵܐ܀ ܝܲܒܸܠ̣ܘ ܣܲܒ̣ܠܘܼܗܝ ܪܲܫܡܵܐ ܘܨܲܦܪܵܐ ܗܵܢܵܐ ܨܹܝܕܼ ܗܵܘ̇:\nܘܐܲܓ̣ܗܝܼ ܠܟ̣ܠܗܘܿܢ ܙܲܒ̣̈ܢܹܐ ܠܙܝܼ̈ܙܹܐ ܘܲܠܟܹܐܒܲܝ̈ܗܘܿܢ܀ ܐܸܬܼܗܲܦܟܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܓܝܼܓ̣ܠܵܐ ܕܚܲܝܵܘ̈ܗܝ ܨܹܝܕܼ ܫܘܼܠܵܡܵܐ:\nܘܡ̣ܢ ܒܹܝܬܼ ܚܲܫܹ̈ܐ ܣܸܒ̣ܠܲܬ݀ ܘܣܵܡܬܹܗ ܒܐܲܬܼܪܵܐ ܪܵܡܵܐ܀ ܡܝܼܬܼ ܠܵܥܵܙܲܪ ܐܹܝܢ ܒܲܫܪܵܪܵܐ ܡܵܘܬܹܗ ܢܝܵܚܵܐ ܗ̄ܘ̣:\nܟܒܲܪ ܕܹܝܢ ܙܵܕܹܩ ܐܹܡܲܪ ܕܲܚ̣ܝܵܐ ܕܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܚܲܝ܀ ܢܦܲܠ̣ ܡܸܣܟܹܢܵܐ ܡ̣ܢ ܩܸܩ̱ܠܬܵܐ ܠܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܫܪܲܥ̣ ܡ̣ܢ ܐܲܬܼܪܹܗ ܠܐܲܬܼܪܵܐ ܓܲܐܝܵܐ ܕܚܲܝܹ̈ܐ ܛܵܒܹ̈ܐ܀ ܢܦܲܠ̣ ܡ̣ܢ ܥܘܼܡܩܵܐ ܘܩܲܒ݁ܠܹܗ ܪܵܘܡܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ:\nܡܝܼܬܼ ܟܹܐܒ̣ܬܼܵܢܵܐ ܐܲܝܟ̣ ܕܲܠܡܹܐܡܲܪ (ܚ̣ܝܵܐ ܕܡܲܝܝܼܬܼ: ܗ̄ܘ̣ܵܐ܀ ܡܝܼܬܼ ܠܵܥܵܙܲܪ ܘܲܒ̣̈ܢܲܝ̈ ܢܘܼܗܪܵܐ ܟܢܲܫ̣ܘ ܠܐܝܼܩܵܪܹܗ:\nܘܩܲܒ݁ܠܘܼܗܝ ܣܸܕܼܪܹ̈ܐ ܒܙܵܘܚܵܐ ܪܲܒܵܐ ܠܲܡܝܲܩܵܪܘܼ܀","english":"He was laughing that he had brought his ship without storms. And from the house of sorrows, the ship of great wealth was wrecked. In one day, evil lives were lost. And like a merchant, he went up onto the shore filled with sand. The waves of sorrows and afflictions dashed against each other. And all passed like a shadow and were unknown. He gathered his garments and bore his limbs in the depths. And his path was completed to the sign and he went up to the shore. He leaped and struggled: the months of his pains, one after another, they crushed each other and went out, they were equal toward the end. They carried his burden, the evening and the morning, this one toward that one. And he bent all the times to the pains and to their sorrows. The wheel of his life was turned toward the end. And from the house of sorrows, she bore and placed him in a high place. Lazarus died, for truly his death was a joy. For it is right to say that he died alive. The poor man fell from the dung heap to the house of the kingdom. He moved from his place to the glorious place of good life. He fell from the depth and received the height of the house of Abraham. He died in sorrows, as if to say, \"He who makes alive dies.\" Lazarus died, and the sons of light bore his honor. And the ranks received him with great joy for his honor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܕܼܚܲܟ݁ܝܼܡ ܗ̄ܘ̣ܵܐ ܕܲܒܲܪ ܐܸܠܦܹܗ ܕܠܵܐ ܢܸܟ̣̈ܝܵܢܹܐ","severity":"info","text":"The opening metaphor of a ship brought to harbor without storms contrasts the rich man's imagined security with the sudden wreck of his wealth, a common nautical trope in Syriac homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܹܝܬܼ ܚܲܫܹ̈ܐ","severity":"info","text":"The phrase 'house of sorrows' (Syriac: ܒܹܝܬܼ ܚܲܫܹ̈ܐ) is a fixed expression for the earthly realm of suffering, often contrasted with the heavenly kingdom.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼܬܼ ܠܵܥܵܙܲܪ ܐܹܝܢ ܒܲܫܪܵܪܵܐ ܡܵܘܬܹܗ ܢܝܵܚܵܐ ܗ̄ܘ̣","severity":"info","text":"The statement that Lazarus's death was a 'joy' (ܢܝܵܚܵܐ) echoes the Gospel paradox of blessed death (cf. Luke 16:19-31), where the poor man's death brings him to Abraham's bosom.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The 'house of Abraham' (Syriac: ܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ) is a standard Syriac designation for the abode of the righteous dead, derived from Jewish and Christian traditions of Abraham as the host of souls.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̣ܢ ܒܹܝܬܼ ܚܲܫܹ̈ܐ ܟܢܲܫ̣ ܬܹܐܓ̣ܘܿܪܬܵܐ ܕܥܘܼܬܼܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The passage shifts from the rich man's shipwreck to Lazarus's death and ascent, using parallel imagery of falling and rising to contrast their fates.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܲܚ̣ܝܵܐ ܕܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܚܲܝ ('he died alive') is paradoxical; it may mean Lazarus died while still spiritually alive, or that his death was a form of life."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܦܪܲܣ̣ܘ: ܡܲܠܲܐܟܹ̈ܐ ܫܘܿܫܸܦܲܝ̈ܗܘܿܢ ܩܲܕܝܼ̈ܫܵܬܼܵܐ:\nܘܟܸܠ̈ܠܹܐ ܕܢܘܼܗܪܵܐ (ܩܪܲܡ̣ܘ ܠܹܗ ܒܐܘܼܪܚܵܐ: ܕܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܡܬܲܚ̣ܘ ܣܸܕܼܪ̈ܲܝܗܘܿܢ ܚܲܝ̈ܠܵܘܵܬܼܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ:\nܕܢܹܐܬܸܐ ܠܲܐܝܵܐ ܕܟܹܐܒܹ̈ܐ ܠܒܹܝܬܼ ܡܲܠܲܐܟܹ̈ܐ܀ ܥܢܵܢܹ̈ܐ ܕܢܘܼܗܪܵܐ ܐܲܝܟ̣ ܐܸܣܦܘܼ̈ܓܹܐ ܚܸܘܵܪ̈ܵܬܼܵܐ: ܥ̣ܒܲܪ:\nܥܲܠ ܫܘܼܚܢܵܘ̈ܗܝ ܘܐܸܬܼܢ̱ܫܝܼ ܗ̄ܘ̣ܵܐ ܠܲܚܒ̣ܵܪ̈ܵܬܹܗ܀ ܥܪܲܩ̣ܘ ܟܘܼܪ̈ܗܵܢܹܐ ܘܲܫܠܸܡ̣ܘ ܟܹܐܒܹ̈ܐ ܘܸܣܟܹ݁ܢܘܼܬܼܵܐ:\nܘܥܲܠ̣ ܩܵܡ̣ ܓܲܒ̣ܪܵܐ ܒܐܲܬܼܪܵܐ ܕܛܘܼ̈ܒܹܐ ܘܲܕܼܓܹܐ̈ܘܵܬܼܵܐ܀ ܢܦܲܩ̣ܘ: ܡܲܠܲܐܟܹ̈ܐ ܘܐܲܝܟ̣ ܕܲܠܚܲܬܼܢܵܐ ܩ̣ܛܲܪܘ ܠܹܗ ܬܵܓ̣ܵܐ:\nܘܙܲܝܲܚ̣ܘ ܐܲܥ̣ܠܘܼܗܝ ܢܸܚܙܸܐ ܓܢܘܿܢܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܥܒܲܪ ܗ̄ܘ̣ܵܐ ܠܒ̣ܝܼܒ̣ܵܐ ܒܐܲܬܼܪ̈ܵܘܵܬܼܵܐ ܕܚܝܼ̈ܠܹܐ ܘܲܦܨܝܼܚ:\nܘܲܒ̣ܡܲܥܒܲܪܬܵܐ ܕܚܝܼܠܬܵܐ ܕܢܘܼܪܵܐ ܘܠܵܐ ܐܸܣܬܲܪܲܕܼ܀ ܟܸܢܫܹ̈ܐ ܕܢܘܼܗܪܵܐ: ܗܘ݀ܵܘ ܠܹܗ ܠܘܝܼܬܼܵܐ ܟܲܕܼ ܪܵܕܹܐ ܗ̄ܘ̣ܵܐ:\nܒܝܲܡܬܼܵܐ: ܕܚܝܼܠܬܵܐ ܕܡܲܠܝܵܐ ܚܸܫܟܵܐ: ܘܠܵܐ ܕܵܚܹ̇ܠ ܗ̄ܘ̣ܵܐ܀ ܓܘܼܕܼܵܐ ܙܪܝܼܙܬܵܐ ܕܒܹܝܬܼ ܓܲܒ̣ܪܝܹܠ ܥܸܒ̣ܪܲܬ݀ ܥܲܡܹܗ:\nܒܐܲܬܼܪܹܗ ܕܡܵܘܬܵܐ ܘܠܵܐ ܐܸܣܬܲܪܲܕܼ ܐܲܝܟ̣ ܚܲܠܵܫܵܐ܀ ܠܗܵܘܬܼܵܐ ܪܲܒ݁ܬܼܵܐ ܥ̣ܒܲܪ ܥܲܠ ܐܝܼܕܼܵܐ ܕܒܹܝܬܼ ܡܝܼܟ̣ܵܐܹܝܠ:\nܘܐܵܘܒܸ݁ܠ̣ܘ ܣܵܡ̣ܘܼܗܝ ܨܹܝܕܼ: ܐܲܒ̣ܪܵܗܵܡ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܢܚܸܬܼ ܗ̄ܘ̣ܵܐ ܠܕܲܪܓ̣ܵܐ ܕܡܸܣܟܹܢܘܼܬܼܵܐ ܐܲܝܟ̣ ܟܲܫܝܼܪܵܐ:\nܘܲܕܼܠܵܐ ܪܲܛܸܢ ܙܟ̣ܵܐ ܒܵܗ̇ ܘܲܣܠܸܩ̣ ܐܲܝܟ̣ ܢܲܨܝܼܚܵܐ܀ ܩܵܡ̣ ܒܐܵܓ̣ܘܿܢܵܐ ܕܟܲܦܢܵܐ ܘܟܹܐܒܹ̈ܐ ܘܐܸܬܼܟܲܫܲܪ ܒܹܗ:\nܘܲܬܼܗܲܪܘ ܥܝܼܪܹ̈ܐ ܕܲܟ̣ܡܵܐ ܥܲܙܝܼ ܕܠܵܐ ܪܘܼܥܵܡܵܐ܀","english":"They spread out: the holy garments of the angels. And they crowned him with crowns of light on the way to the house of the kingdom. The hosts of the heavens arranged their ranks, that he might come to the land of sorrows, to the house of the angels. Clouds of light, like white sails, passed over his shoulders, and he was hidden from his companions. The diseases fled, and the pains and poverty ended. And the man stood in the place of blessings and virtues. The angels went out, and as for a victor they bound a crown for him, and they adorned him and brought him in, that he might see the bosom of the house of Abraham. The valiant one passed through the regions of the living and rejoiced, and in the passage of the life of light he did not tremble. The garments of light were a garment for him as he journeyed on the sea of the life that is full of darkness, and he was not afraid. The strong wall of the house of Gabriel crossed with him to his place of death, and he did not tremble like a weakling. He passed over the great abyss by the hand of the house of Michael, and they brought him and placed him beside Abraham in the house of the kingdom. He descended the step of poverty like a worthy one, and without stumbling he conquered it and ascended like a triumphant one. He stood in the circle of hunger and pains, and was bound by it, and the watchers of how many fierce ones without mercy were amazed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The phrase 'house of Abraham' (Syriac: ܒܹܝܬ ܐܲܒ̣ܪܵܗܵܡ) denotes the abode of the blessed in the afterlife, a common Syriac Christian image for paradise or the heavenly kingdom.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of angels, crowns of light, and the house of the kingdom reflects Syriac liturgical and homiletic traditions of the soul's journey after death, as seen in Jacob of Serugh's memre.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܒܲܪ ܗ̄ܘ̣ܵܐ ܠܒ̣ܝܼܒ̣ܵܐ ܒܐܲܬܼܪ̈ܵܘܵܬܼܵܐ ܕܚܝܼ̈ܠܹܐ","severity":"info","text":"The 'valiant one' passing through the 'regions of the living' echoes the soul's traversal of celestial realms, a motif paralleled in the Syriac 'Testament of Our Lord' and other apocalyptic literature.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the extended nautical metaphor from the previous section, now shifting to the soul's arrival in paradise, with 'clouds of light like white sails' and the 'sea of life'.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh's homily on the Rich Man and Lazarus was widely circulated in Syriac and later translated into Arabic and Ethiopic, influencing Eastern Christian eschatological thought.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܢ for ܥ, ܛ for ܛ) typical of West Syriac manuscripts; the reading follows the edition's normalization."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܘܥܲܠ ܕܲܙܟ̣ܵܐ ܗ̄ܘ̣ܵܐ ܢܦܲܩ̣ܘ ܡܲܠܲܐܟܹ̈ܐ ܒܲܟ̣ܠܝܼܠܲܝ̈ܗܘܿܢ:\nܕܲܢܩܲܒ݁ܠܘܼܢܵܝܗܝ ܟܲܕܼ ܡܸܬܼܝܲܩܲܪ ܡ̣ܢ ܟܸܢܲܝ̈ܗܘܿܢ܀ ܥܲܠ̣ ܗ̄ܘܟܵܐ ܠܟ̣ܘܼܪܵܐ ܕܡܸܣܟܹܢܘܼܬܼܵܐ ܕܲܗܒ̣ܵܐ ܓܲܒ̣ܝܵܐ:\nܘܕܲܐܙܗܲܪ ܫܘܼܦܪܹܗ ܫܩܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܣܵܡ̣ܘܼܗܝ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܒܥܲܪܣܵܐ ܕܟܹܐܒܹ̈ܐ ܢܦܲܠ̣ ܐܲܝܟ̣ ܕܲܗܒ̣ܵܐ ܥܲܠ ܣܲܕܵܢܵܐ:\nܘܚܲܫ̣ܠܘܼܗܝ ܚܲܫܹ̈ܐ ܥܕܲܡܵܐ ܕܢܸܗܘܸܐ ܠܬܼܵܓ̣ܵܐ ܪܲܒܵܐ܀ ܓܢܸܐ ܡܸܣܟܹܢܵܐ ܒܥܘܼܒܹܗ ܕܐܲܒ̣ܪܵܡ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܘܲܡܛ̣ܵܐ ܙܲܒ̣ܢܵܐ ܕܐܵܦ ܥܲܬ݁ܝܼܪܵܐ ܢܡܘܼܬܼ ܒܲܫܪܵܪܵܐ܀ ܡܝܼܬܼ ܥܲܬ݁ܝܼܪܵܐ ܕܡܵܘܬܹ݁ܗ ܕܗܵܢܵܐ ܐܹܝܢ ܡܵܘܬܵܐ ܗ̄ܘ̣ܵܐ:\n܀ܡܝܼܬܼ ܠܲ ܘܐܸܬܼܩܒܲܪ ܩܒ̣ܘܼܪܬܹܗ ܣܵܗ̇ܕܵܐ ܕܡܵܘܬܹܗ ܡܵܘܬܵܐ ܗ̄ܘ̣܀ ܥܲܠ ܠܵܥܵܙܲܪ ܟܬܼܝܼܒ̣ ܕܡܝܼܬܼ ܘܐܵܘܒ݁ܠܘܼܗܝ ܨܹܝܕܼ ܐܲܒ̣ܪܵܗܵܡ:\nܘܥܲܠ ܥܲܬ݁ܝܼܪܵܐ ܕܟܲܕܼ ܡܝܼܬܼ ܘܐܸܬܼܩܒܲܪ ܘܲܢܚܸܬܼ: ܠܲܫܝܘܿܠ܀ ܣܲܓܝܼ ܐܵܠ̇ܨܵܐ ܥܲܠ ܦܘܼܪܫܵܢܵܐ ܥܲܡ ܩܸܪܝܵܢܵܐ:\nܐܸܢ ܕܹܝܢ ܡܸܦܪܲܫ ܠܵܐ ܦܵܪܹܫ ܐ̄ܢܵܫ ܐܵܦܠܵܐ ܢܸܩܪܸܐ܀ ܕܢܸܩܪܸܐ ܡܸܩܪܵܐ ܟܠ ܐ̄ܢܵܫ ܝܵܕܲܥ̇ ܫܲܪܝܼܪܵܐܝܼܬܼ:\nܦܘܼܪܫܵܢܵܐ ܕܹܝܢ ܨܹܝܕܼ ܕܲܙܥܘܿܪܝܼܢ ܡܸܫܟܲܚ ܐܲܢ̄ܬ݁ ܠܹܗ܀ ܣܲܓܝܼ ܐܵܠ̇ܨܵܐ ܕܢܸܒ̣ܨܘܿܪ ܩܲܠܝܼܠ ܡ̣ܢ ܩܸܪܝܵܢܵܐ:\nܘܨܹܝܕܼ ܦܘܼܪܫܵܢܵܐ ܬܟܲܬܲܪ ܢܲܦ̮ܫܵܐ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܩܵܠܵܗ̇ ܕܡܸܠܬܼܵܐ ܫܵܡ̈ܥܵܢ ܐܸܢܹܝܢ ܐܵܦ ܚܲܝ̈ܘܵܬܼܵܐ:\nܦܘܼܪܫܵܢܵܗ̇ ܕܹܝܢ ܐ̄ܢܵܫܵܐ ܕܗܵܘܢܵܐ ܘܲܕܼܣܘܸܟܵܠܵܐ܀ ܡܵܕܹܝܢ ܗܘܢܵܐ ܢܸܦ̮ܬܲܚ ܐܸܕܼܢܵܘ̈ܗܝ ܨܹܝܕܼ ܝܘܼܠܦܵܢܵܐ:\nܕܗ݀ܘܝܘܼ ܡܸܫܟܲܚ ܢܸܚܙܸܐ ܫܘܼܦܪܵܐ ܕܲܒ̣ܩܸܪܝܵܢܵܐ:܀ ܥܲܠ ܡܸܣܟܹܢܵܐ ܠܵܐ ܟܬܼܝܼܒ̣ ܕܐܸܬܼܩܒܲܪ ܘܲܠܡܵܢܵܐ ܟܲܝ:\nܐܸܠܵܐ ܡܸܛܠ ܕܡܵܘܬܹܗ ܪܚܝܼܡܵܐ ܠܵܘ ܡܵܘܬܵܐ ܗ̄ܘ̣ܵܐ܀","english":"And over the one who was victorious, the angels went forth with their crowns,\nto meet him as he was being honored by their hands. For here, to the land of misery, gold was chosen,\nand his beauty shone; they took him and placed him in the house of the kingdom. On the bed of pains he fell, like gold upon the anvil,\nand his sufferings tormented him until he became a great crown. For the poor man entered the house of the kingdom through the bosom of Abraham,\nand the time came that even the rich man died in truth. The rich man died, and his death was indeed death;\nhe died and was buried; his burial is witness that his death was death. Concerning Lazarus, it is written that he died and they brought him to Abraham,\nand concerning the rich man, that when he died and was buried, he descended to Sheol. Great is the difficulty concerning the distinction with the reading;\nbut if it is distinct, it does not distinguish a man, nor does it read. For the reading, every man knows truly;\nthe distinction, however, concerning the small one can be found by you. Great is the difficulty that it is a little less than the reading,\nand concerning the distinction, the soul is increased clearly. The voice of the word hearers are even the animals;\nits distinction, however, is for a man who has understanding and intelligence. Therefore, understanding opens its ears towards teaching,\nso that it may be able to see the beauty of the reading. Concerning the poor man, it is not written that he was buried, and why?\nBut because his death was beloved, it was not death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܙܟ̣ܵܐ","severity":"info","text":"The participle 'victorious' (ܕܲܙܟ̣ܵܐ) refers to Lazarus, who has overcome death through his righteous death and entry into the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܣܟܹܢܵܐ","severity":"info","text":"The term 'poor man' (ܡܸܣܟܹܢܵܐ) is used consistently for Lazarus, contrasting with 'rich man' (ܥܲܬ݁ܝܼܪܵܐ) and emphasizing the moral reversal in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܡ","severity":"info","text":"The reference to Abraham (ܐܲܒ̣ܪܵܡ) as the recipient of Lazarus echoes the Gospel parable (Luke 16:22-23), where Lazarus is taken to Abraham's bosom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew term for the underworld, used here to denote the rich man's descent to a place of punishment, consistent with Syriac Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܪܫܵܢܵܐ","severity":"info","text":"The passage contrasts 'reading' (ܩܸܪܝܵܢܵܐ) and 'distinction' (ܦܘܼܪܫܵܢܵܐ), likely referring to the literal text versus its interpretive meaning, a common exegetical move in Jacob's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܝܼܬܼ ܠܲ ܘܐܸܬܼܩܒܲܪ","severity":"caution","text":"The phrase 'he died and was buried' (ܡܝܼܬܼ ܠܲ ܘܐܸܬܼܩܒܲܪ) for the rich man is emphatic, but the text's logic that Lazarus was not buried because his death was 'beloved' (ܪܚܝܼܡܵܐ) is ambiguous and may reflect a theological rather than literal claim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'his death was beloved' (ܡܵܘܬܹܗ ܪܚܝܼܡܵܐ) is ambiguous: it may mean Lazarus's death was accepted by God, or that it was not a true death in the sense of corruption. The text does not clarify whether burial is denied or simply unmentioned.","The distinction between 'reading' (ܩܸܪܝܵܢܵܐ) and 'distinction' (ܦܘܼܪܫܵܢܵܐ) is left open; the former likely refers to the Gospel text, the latter to its allegorical interpretation, but the exact referent is not specified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܨܹܝܕܼ ܛܵܒ̣ܵܬܼܵܐ ܕܚ̣ܵܝܗܝ ܥܘܼܢܕܵܢܵܐ:\nܘܐܲܝܟ̣ ܡܸܚܵܐ ܚ̣ܝܵܐ ܘܠܵܐ ܟܬܼܝܼܒ̣ ܕܐܸܬܼܩܒܲܪ ܕܲܚ̣ܝܵܐ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܥܲܬ݁ܝܼܪܵܐ ܕܹܝܢ: ܕܲܟ̣ܬܼܝܼܒ̣ ܕܐܸܬܼܩܒܲܪ ܥܲܠ ܕܲܒ̣ܡܵܘܬܹܗ:\nܩܲܕܝܼ ܘܵܝܵܐ ܘܐܲܬܼܪܵܐ ܐ̄ܠܝܼܨܵܐ ܘܦܲܚܬܵܐ ܪܲܒܵܐ܀ ܟܲܕܼ ܡܝܼܬܼ ܗܵܢܵܐ ܡܸܩܒܲܪ ܩܲܒ̣ܪܘܼܗܝ ܒܲܕܼܡܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ:\nܘܲܢܚܸܬܼ ܠܲܫܝܘܿܠ ܗܵܕܹܐ ܕܠܵܐ ܗܘ݀ܵܬܼ ܨܹܝܕܼ ܠܵܥܵܙܲܪ܀ ܠܗܵܢܵܐ ܩܲܒ̣ܪܘܼܗܝ ܘܲܠܵܘ̇ ܐܵܘܒ݁ܠܘܼܗܝ ܐܲܝܟ̣ ܕܐܸܫܬܲܡܥܲܬ݀:\nܚܲܕܼ ܠܲܫܡܲܝܵܐ ܘܚܲܕܼ ܠܲܬܼܗܘܿܡܵܐ ܘܐܸܫܬܲܕܲܪܘ ܗ̄ܘ̣ܵܘ܀ ܟܬܼܝܼܒ̣ ܥܲܠ ܗܵܢܵܐ ܕܟܲܕܼ ܡܸܫܬܲܢܲܩ ܬܲܡܵܢ ܒܲܫܝܘܿܠ:\nܐܲܪܝܼܡ ܥܲܝܢܵܘ̈ܗܝ ܘܲܚ̣ܙܵܐ ܠܐܲܒ̣ܪܵܡ ܘܲܠܠܵܥܵܙܲܪ܀ ܡ̣ܢ: ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒ̣ ܕܐܲܪܝܼܡ̣ ܥܲܝܢܵܘ̈ܗܝ ܐܸܬܼܝܲܕܼܥܲܬ݀ ܠܵܗ̇:\nܕܲܒ̣ܥܘܼܡܩܵܐ ܗ̄ܘܟܵܐ ܘܗܵܘ̇ ܡܸܣܟܹ݁ܢܵܐ ܒܪܵܘܡܵܐ ܕܲܠܥܸܠ܀ ܡܝܼܬܼ ܟܹܝܬܼ ܘܐܸܬܼܩܒܲܪ ܗܵܢܵܐ ܕܵܘܝܵܐ ܐܲܝܟ̣ ܕܐܸܬܼܐܲܡܪܲܬ݀:\nܘܲܢܚܸܬܼ ܩܲܕܝܼ ܗܵܘܬܼܵܐ ܕܢܘܼܪܵܐ ܒܚܲܫܵܐ ܪܲܒܵܐ܀ ܐܲܝܟ̣ ܛܸܠܵܠܵܐ ܕܦܵܢܝܵܐ ܪܗܝܼܒ̣ܵܐ ܥ̣ܒܲܪ ܛܵܒ̣ܵܬܹܗ:\nܘܥܲܠ̣ ܐܸܬܼܟܲܪ̈ܟܵܝܗܝ ܟܠ ܒܝܼ̈ܫܵܬܼܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ܀ ܐܲܝܟ̣ ܕܲܒ̣ܚܸܠܡܵܐ ܥ̣ܬܲܪ ܘܐܸܬܼܓܲܐܝܼ ܘܲܛܥ̣ܵܐ ܢܲܦ̮ܫܹܗ:\nܘܐܸܬ݁ܬ݁ܥܝܼܪ ܘܲܚ̣ܙܵܐ ܕܲܫܚܝܼܩ ܘܐܲܠܝܼܨ ܘܲܡܠܸܐ ܚܲܫܹ̈ܐ܀ ܐܲܝܟ̣ ܗܵܒܵܒ̣ܵܐ ܕܲܦܐܸܐ ܓܵܘܢܹܗ ܢܨܲܚ̣ ܒܲܠܒ̣ܘܸܫܹܗ:\nܘܡܸܚܕܼܵܐ ܕܲܡܛ̣ܵܝܗܝ ܪܸܬܼܚܵܐ ܕܢܘܼܪܵܐ ܢܬܲܪ ܘܐܸܬܼܚܲܒܲܠ܀ ܫ̣ܡܸܢ ܒܲܛܥܘܼܡܹ̈ܐ ܘܲܒ̣ܚܲܡܪ̈ܵܢܹܐ ܘܲܒ̣ܦܘܼ̈ܢܵܩܹܐ:\nܘܟܲܕܼ ܦܸܓ̣ܥܲܬ݀ ܒܹܗ ܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ ܟܕܲܪ ܘܐܸܫܬܲܦܲܠ:܀","english":"laid him in the tomb. And as for the one who died, it is not written that he was buried, for he was alive. But the rich man, it is written that he was buried at his death. Woe and a narrow place and great shame. When he died, his burial was like a burial, and he descended to Sheol, this one who did not rejoice at Lazarus. For this one, his burial and his funeral were not as was heard. One to heaven and one to the abyss, and they were sent. It is written concerning this one that when he was being tormented in Sheol, he lifted up his eyes and saw Abraham and Lazarus. From that which is written, that he lifted up his eyes, it became known that he was in the depth, and that poor one was in the height above. He died, then, and was buried, this wretched one, as it was said, and he descended before the gate of the fire in great pain. Like a shadow of a fleeting cloud, his good things passed away, and upon his limbs all the evils without end. As in a dream, he became rich and was adorned, and his soul was deceived; and he awoke and saw that he was despised, oppressed, and full of pains. Like a spark that falls into his garment, he cried out in his clothing, and immediately, when the heat of the fire reached him, he became rich and was destroyed. He heard of depths, of wines, and of goblets, and when the fire of judgment met him, he rolled and was humbled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܲܝܟ̣ ܡܸܚܵܐ ܚ̣ܝܵܐ ܘܠܵܐ ܟܬܼܝܼܒ̣ ܕܐܸܬܼܩܒܲܪ ܕܲܚ̣ܝܵܐ ܗ̄ܘ̣ܵܐ ܠܹܗ","severity":"info","text":"The Syriac contrasts the poor man (Lazarus) as 'alive' in burial with the rich man's literal death and burial, emphasizing a spiritual state.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (Syriac ܫܝܘܿܠ) denotes the underworld or realm of the dead, often synonymous with hell in Syriac tradition, distinct from Gehenna.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܝܼܡ ܥܲܝܢܵܘ̈ܗܝ ܘܲܚ̣ܙܵܐ ܠܐܲܒ̣ܪܵܡ ܘܲܠܠܵܥܵܙܲܪ","severity":"info","text":"Echoes Luke 16:23, where the rich man in Hades sees Abraham and Lazarus, a key narrative moment in the parable.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ","severity":"info","text":"The 'fire of judgment' (Syriac ܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ) reflects Syriac eschatological imagery of divine judgment, common in Jacob of Serugh's homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼ ܠܲܫܡܲܝܵܐ ܘܚܲܕܼ ܠܲܬܼܗܘܿܡܵܐ","severity":"info","text":"The antithetical parallelism 'one to heaven and one to the abyss' contrasts the fates of Lazarus and the rich man, a structural device in Jacob's homily.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܝܟ̣ ܕܲܒ̣ܚܸܠܡܵܐ ܥ̣ܬܲܪ ܘܐܸܬܼܓܲܐܝܼ ܘܲܛܥ̣ܵܐ ܢܲܦ̮ܫܹܗ","severity":"info","text":"The simile of life as a dream (Syriac ܚܸܠܡܵܐ) is a common ascetic trope in Syriac literature, used here to moralize the rich man's delusion.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܐܲܝܟ̣ ܡܸܚܵܐ ܚ̣ܝܵܐ (line 1) is ambiguous: it may mean 'as if alive' or 'like a living one,' referring to the poor man's state in burial. The reading taken follows the English draft's 'for he was alive,' interpreting it as a spiritual paradox."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܢܲܙܠܹܗ ܙܲܒ̣ܢܵܐ ܡ̣ܢ ܬܸܫܘܝܼܬܹܗ ܪܵܡܬܼܵܐ ܘܲܢܦܲܠ̣:\nܒܥܘܼܡܩܵܐ ܚܠܝܼܠܵܐ ܕܠܲܝܬ݁ ܠܹܗ ܓܸܫܵܐ ܘܲܡܠܸܐ ܢܘܼܪܵܐ܀ ܐܸܬܼܗܲܦܟܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܥܲܪܣܹܗ ܓܐܝܼܬܼܵܐ ܘܲܡܟܲܠܲܠܬܵܐ:\nܘܲܢܚܸܬܼ ܡܸܢܵܗ̇ ܘܩܲܒ݁ܠ̣ܵܝ̈ܗܝ ܓܘܼܡܪܹ̈ܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܣܲܚܦܹܗ ܡܵܘܬܵܐ ܠܗܵܘ̇ ܦܵܬܼܘܿܪܹܗ ܕܲܡܠܸܐ ܛܘܼ̈ܒܹܐ:\nܘܲܒ̣ܓܹܗܲܢܵܐ ܕܠܲܝܬ݁ ܒܵܗ̇ ܡܲܝ̈ܵܐ ܥ̣ܒܲܕܼ ܠܹܗ ܐܲܬܼܪܵܐ܀ ܫܒܲܩ̣ ܚܲܠܵܫܵܐ ܫܸܩܝܵܐ ܡܨܲܠܠܵܐ ܒܥܘܼܡܪܵܐ ܓܲܐܝܵܐ:\nܘܲܢܚܸܬܼ ܠܐܲܬܼܪܵܐ ܕܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ܀ ܐܸܨܛܲܕܝܼ ܒܹܗ ܥܲܠܡܵܐ ܝܫܸܕܼܠܵܘ̈ܗܝ ܘܕܲܐܣܓܝܼ ܪܲܚܡܹܗ:\nܪܚܸܡܬܹܗ ܢܘܼܪܵܐ ܘܲܗܘ݀ܵܐ ܠܲܚܡܵܐ ܠܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܢܚܸܬܼ ܠܲܬܼܗܘܿܡܹ̈ܐ ܘܝܼܪܸܬܼ ܚܸܫܟܵܐ ܒܥܘܼܡܪܵܐ ܕܲܫܝܘܿܠ:\nܘܚܲܕܼܪܘܼܗܝ ܙܵܘ̈ܥܹܐ ܘܚܲܫܹ̈ܐ ܘܟܹܐܒܹ̈ܐ ܘܟ̣ܠ ܥܵܩ̈ܵܬܼܵܐ܀ ܘܟܲܕܼ ܡܸܫܬܲܢܲܩ ܬܲܡܵܢ ܒܲܫܝܘܿܠ ܐܲܪܝܼܡ ܥܲܝܢܵܘ̈ܗܝ:\nܘܲܚ̣ܙܵܝܗܝ ܠܐܲܒ̣ܪܵܗܵܡ ܘܲܠܠܵܥܵܙܲܪ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܚ̣ܙܵܝܗܝ ܠܲܣܢܝܼܩܵܐ ܗܵܘ̇ ܕܥܲܠ ܬܲܪܥܹܗ ܕܝܼܫ ܗ̄ܘ̣ܵܐ ܟܠܝܘܿܡ:\nܟܲܕܼ ܡܸܬܼܓܲܐܸܐ ܒܐܲܬܼܪܵܐ ܪܵܡܵܐ ܥܲܬ݁ܝܼܪܵܐܝܼܬܼ܀ ܚ̣ܙܵܝܗܝ ܠܲܡܫܲܦܠܵܐ ܕܣܝܼܡ ܠܹܗ ܟܠܝܼܠܵܐ ܥܲܡ ܢܲܨܝܼ̈ܚܹܐ:\nܘܲܓ̣ܐܸܐ ܒܪܵܘܡܵܐ ܘܲܡܠܸܐ: ܛܘܼ̈ܒܹܐ ܕܲܫ̈ܡܲܝܵܢܹܐ܀ ܚ̣ܵܪ ܒܹܗ ܕܲܣܡܝܼܟ̣ ܥܲܠ ܦܵܬܼܘܿܪܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ:\nܘܐܵܟܹ̇ܠ ܢܘܼܗܪܵܐ ܘܫܵܬܹ̇ܐ ܙܝܼܘܵܐ ܠܡܸܬܼܦܲܛܵܡܘܼ܀ ܚ̣ܙܵܝܗܝ ܗ̄ܘ̣ܵܐ ܕܲܓ̣ܢܸܐ ܥܲܠ ܐܲܓܵܢܵܐ ܕܡܲܠܝܵܐ ܚܲܝܹ̈ܐ:\nܘܠܵܗܹ̇ܩ ܡܸܢܵܗ̇ ܟܠ ܒܘܼ̈ܣܵܡܹܐ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܐܸܬܼܚܵܘܝܼ ܠܹܗ ܒܐܲܬܼܪܵܐ ܕܚܲܫܹ̈ܐ ܠܵܐ ܥܵܐ̇ܠܝܼܢ ܠܹܗ:\nܘܟܹܐܒܹ̈ܐ ܠܲܓ̣ܡܵܪ ܠܵܐ ܡܸܬܼܩܲܪܒ̣ܝܼܢ ܨܹܝܕܼ ܕܲܝܵܪ̈ܵܘܗܝ܀","english":"He left his high couch and fell into the deep, dark abyss that has no bottom and is full of fire. His splendid and adorned bed was overturned, and he descended from it, and coals of flame received him. Death overturned that table of his that was full of delights, and in a valley that has no water made a place for him. The wretched one left the splendid dwelling where he had prayed, and descended to a place of flood where waters do not give him drink. The world was astonished at him, his children and those who had increased his wealth; his love of wealth became bread for the flame. He descended into the depths and inherited darkness in the dwelling of Sheol, and tremors and pains and griefs and all afflictions surrounded him. And when he was tormented there in Sheol, he lifted up his eyes and saw Abraham and Lazarus in the kingdom. He saw that poor one who used to lie at his door every day, while he himself was glorified in a high and wealthy place. He saw the lowly one, for whom a crown was set with the righteous, and he gloried in height and was filled with the blessings of heaven. He looked at him who was seated at the table of Abraham, and ate light and drank radiance for his refreshment. He saw that he was reclining on a couch full of life, and from it all spiritual delights were drawn. It was shown to him in a place of pains that do not enter him, and griefs that do not at all approach his dwellers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The rich man's descent into the abyss and his torment in Sheol are contrasted with Lazarus's elevation to the kingdom, where he enjoys spiritual delights at Abraham's table.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (Syriac ܫܝܘܿܠ) is the underworld or realm of the dead, often synonymous with hell in Syriac Christian literature, distinct from Gehenna but here depicted as a place of punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The scene of Lazarus seated at Abraham's table (lines 12–14) echoes the Gospel parable (Luke 16:19–31), where the rich man sees Lazarus in the afterlife, but Jacob expands the imagery with light and radiance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the rich man's bed overturned and coals of flame receiving him reflects Syriac homiletic traditions of divine retribution, common in Jacob's metrical homilies (mēmrē).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the rich man's wealth becoming 'bread for the flame' (line 8) parallels earlier Syriac ascetic literature, such as Ephrem's hymns, where worldly riches fuel hellfire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic contrast: the rich man's fall from a high couch to the abyss (lines 1–4) is mirrored by Lazarus's rise from a lowly door to a heavenly couch (lines 11–16).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܓܘܼܡܪܹ̈ܐ (gūmrē) could mean 'coals' or 'embers'; the translation 'coals of flame' is accepted.","The phrase ܒܥܘܼܡܩܵܐ ܚܠܝܼܠܵܐ (b-ʿūmqā ḥlīlā) is rendered 'deep, dark abyss'; 'dark' is interpretive, as ܚܠܝܼܠܵܐ primarily means 'hollow' or 'deep'."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܚ̣ܙܵܝܗܝ ܒܲܓ̣ܢܘܿܢܵܐ ܕܲܩ̣ܛܲܪ ܐܲܒ̣ܵܐ ܠܪܵܚܡܹܗ ܐܲܒ̣ܪܵܡ:\nܕܲܥܒ̣ܝܼܕܼ ܗ̄ܘ̣ܵܐ ܒܹܗ ܚܕܼܘܼܓ̣ܵܐ ܐܵܦ ܗܘ݀ ܥܲܡ ܩܲܕܼܝܼ̈ܫܹܐ܀ ܐܸܬܼܒܲܝܲܢ (ܗ̄ܘ̣ܵܐ ܕܗܘ݀ ܗܵܘ̇: ܣܢܝܼܩܵܐ ܕܲܡܫܲܠ ܗ̄ܘ̣ܵܐ: ܕܠܘܼܩܒܲܠ:\nܬܲܪܥܹܗ ܘܚܵܐܲܪ ܗ̄ܘܟܵܐ ܒܹܗ ܘܠܵܐ ܚܵܐܹ̇ܢ ܠܹܗ܀ ܝܲܕܼܥܹܗ ܕܗܘ݀ܝܘܼ ܗܵܘ̇ ܟܹܐܒ̣ܬܼܵܢܵܐ ܕܲܟ̣ܪܝܼܟ̣ܝܼܢ ܗ̄ܘ̣ܵܘ:\nܟܲܠܒܹ̈ܐ ܠܫܘܼܚܢܵܘ̈ܗܝ ܘܲܡܠܲܟ̣ܚܝܼܢ ܠܹܗ ܒܠܸܫܵܢܲܝ̈ܗܘܿܢ܀ ܥܲܝܢܵܐ ܕܢܘܼܗܪܵܐ ܡܲܠܝܵܐ ܣܒܲܪܬܼܵܐ ܒܟ̣ܠܗܹܝܢ ܡܸܠܹܝ̈ܗ̇:\nܘܡ̣ܢ ܟܠ ܓܲܒ݁ܝܼ̈ܢ ܐܲܦܹ̈ܐ ܐܝܼܬܼ ܠܵܗ̇ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܗܝ݀ ܐܲܠܦܲܬ݀ ܠܲܢ ܥܲܠ ܓܸܠܝܵܢܹܗ ܕܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ:\nܘܥܲܠ ܐܸܣܟܹܡܵܘ̈ܗܝ ܘܥܲܠ ܣܘܼܥܪ̈ܵܢܵܘܗܝ ܘܥܲܠ ܕܘܼܒܵܪ̈ܵܘܗܝ܀ ܒܵܗ̇: ܐܸܫܟܲܚܢܲܢ ܕܢܸܕܲܥ ܗܵܪܟܵܐ ܢܲܗܝܼܪܵܐܝܼܬܼ:\nܕܲܠܗܲܠ ܡܵܢ ܐܝܼܬܼ ܘܐܲܝܟܲܢ ܐܝܼܬܼܵܘܗܝ ܕܝܼܢܵܐ ܪܲܒܵܐ܀ ܐܸܠܘܼ ܣܒܲܪܬܼܵܐ ܠܵܐ ܚܵܘܝܲܬ݀ ܠܲܢ ܡܲܢ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ:\nܕܚܵܙܹ̇ܝܢ ܐܸܢܘܿܢ ܓܲܒܹ̈ܐ ܚܕܼܵܕܹ̈ܐ ܒܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ܀ ܡ̣ܢ ܗܵܝ̇ ܕܲܗܘ݀ܵܬܼ ܨܹܝܕܼ ܥܲܬ݁ܝܼܪܵܐ ܘܨܹܝܕܼ ܠܵܥܵܙܲܪ:\nܡܸܣܬܲܟ݁ܠܝܼܢܲܢ ܟ̱ܠܵܗ̇ ܚܙܵܬܼܵܐ ܕܓܲܒܹ̈ܐ ܬܲܡܵܢ܀ ܚܵܙܹ̇ܝܢ ܘܝܵܕܼܥ̇ܝܼܢ ܘܫܵܡ̇ܥܝܼܢ ܩܵܠܵܐ ܗܵܢܵܐ ܡ̣ܢ ܗܵܘ̇:\nܕܠܲܝܬ݁ ܗ̄ܘ̣ܵܐ ܡܲܡܠܠܵܐ ܐܵܦ ܫܸܐ̈ܠܵܬܼܵܐ ܠܗܵܘ̇ ܡ̣ܢ ܗܵܢܵܐ܀ ܟܹܐܝܢ ܕܲܝܵܢܵܐ ܘܡܸܛܠ ܕܲܬܼܪܝܼܨ ܕܝܼܢܹܗ ܪܲܒܵܐ:\nܦܪܝܼܣܵܐ ܗܵܕܹܐ ܓܕܢܸܚܙܘܿܢ ܓܲܒܹ̈ܐ ܚܕܼܵܕܹ̈ܐ ܬܲܡܵܢ܀ ܕܲܗܘ݀ܵܐ ܚܵܐܲܪ ܝܲܬܼܡܵܐ ܥܠܝܼܒ̣ܵܐ ܡ̣ܢ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܘܚܵܙܹ̇ܐ ܒܢܘܼܪܵܐ ܠܐܲܝܢܵܐ ܕܥܲܠܒܹܗ ܟܲܕܼ ܡܸܫܬܲܢܲܩ܀ ܗܘ݀ܵܬܼ ܐܲܪܡܲܠܬܵܐ ܩܵܝ̇ܡܵܐ ܒܪܵܘܡܵܐ ܡ̣ܢ ܝܲܡܝܼܢܵܐ:\nܘܲܒ̣ܒ̣ܵܙܘܿܙܵܗ̇ ܚܵܝ̇ܪܵܐ ܕܲܫܕܸܐ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ܀","english":"He saw him in the pit which the father of his friend Abraham had dug, in which he himself had made a feast even with the saints. He was astonished that this one, the rich man who used to rule, was opposite his own door, and he looked there at him but did not recognize him. He knew that this was the wretched one who had been surrounded by dogs licking his sores and tearing at him with their tongues. The Gospel, full of light, teaches us in all its words, and from every side it has a clear face. It instructs us concerning the revelation of the new world, and concerning its forms, its affairs, and its ways. Through it we can know clearly here what exists beyond and where the great judgment is. If the Gospel had not shown us, who would have known that the sides see one another in the new world? From what happened to the rich man and to Lazarus, we observe the entire vision of the sides there. They see and know and hear a voice from that one who had no speech, and questions from this one to that one. For the judge and because his great judgment is established, this spectacle is spread out: the sides see one another there. So that the orphan, defeated by the kingdom, looks and sees in the fire the one who wronged him, while he is being tormented. And the widow stands in height from the east, and in her adornment looks at the one who cast her into Gehenna.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܒ̣ܵܐ ܠܪܵܚܡܹܗ ܐܲܒ̣ܪܵܡ","severity":"info","text":"The phrase 'father of his friend Abraham' likely refers to the patriarch Abraham, a common figure in Syriac tradition as a model of hospitality and judgment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܒܲܪܬܼܵܐ","severity":"info","text":"The term 'Gospel' (ܣܒܲܪܬܼܵܐ) is used here as a personified teacher, reflecting Jacob's homiletic style where scripture is an active agent of revelation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܗܘ݀ܵܬܼ ܨܹܝܕܼ ܥܲܬ݁ܝܼܪܵܐ ܘܨܹܝܕܼ ܠܵܥܵܙܲܪ","severity":"info","text":"This passage directly references the parable of the rich man and Lazarus (Luke 16:19-31), the narrative basis for Jacob's homily.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܵܙܹ̇ܝܢ ܘܝܵܕܼܥ̇ܝܼܢ ܘܫܵܡ̇ܥܝܼܢ","severity":"info","text":"The triadic verb sequence 'see, know, hear' structures the description of the blessed in the new world, emphasizing their full sensory and cognitive awareness.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is used in Syriac tradition as a term for hell, derived from the Valley of Hinnom, and here symbolizes the rich man's eternal punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father of his friend Abraham' is ambiguous; it may refer to Abraham himself or a symbolic figure. The reading taken is that it refers to the patriarch Abraham."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܕܲܗܘ݀ܵܐ ܚܵܙܹ̇ܐ ܢܟ̣ܝܼܠܵܐ ܩܵܐܹ̇ܝܢ ܡ̣ܢ ܣܸܡܵܠܵܐ:\nܠܗܵܒܹܝܠ ܕܲܩܛܲܠ̣ ܕܲܓ̣ܢܸܐ ܘܢܵܨܲܚ ܡ̣ܢ ܝܲܡܝܼܢܵܐ܀ ܕܢܸܚܙܘܿܢ ܛܠܝܼ̈ܡܹܐ ܠܛܵܠܘܿܡܲܝ̈ܗܘܿܢ ܟܲܕܼ ܡܸܬܼܦܲܪܥܝܼܢ:\nܘܲܠܕܲܝܵܢܵܐ ܢܸܬ݁ܠܘܿܢ ܙܸܕܼܩܵܐ ܕܟܹܐܝܢ ܗ̄ܘ̣ ܕܝܼܢܹܗ܀ ܡܸܛܠ ܗܵܕܹܐ ܒܵܠܩ̇ܝܼܢ ܓܲܒܹ̈ܐ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ:\nܕܠܵܐ ܢܸܬܼܚܲܦܸܐ ܕܝܼܢܹܗ ܕܡܵܪܝܵܐ ܡ̣ܢ ܒܸܪ̈ܝܵܬܹܗ܀ ܘܐܲܝܢܵܐ ܕܲܚ̣ܙܵܐ ܗܵܪܟܵܐ ܕܲܥܠܝܼܒ̣ ܘܛܵܒ̣ ܟܸܪܝܲܬ݀ ܠܹܗ:\nܢܸܚܕܸܐ ܬܲܡܵܢ ܡܵܐ ܕܥܵܠܘܿܒܹ̈ܐ ܒܢܘܼܪܵܐ ܚܵܙܹ̇ܐ܀ ܘܐܲܝܢܵܐ ܕܣܵܒܲܪ ܕܗܵܪܟܵܐ ܫܸܓ̣ܡܵܐ ܗ̄ܘ̣ ܢܸܚܕܸܐ ܬܲܡܵܢ:\nܕܐܵܦ ܥܲܠ ܡܸܠܬܼܵܐ ܙܥܘܿܪܬܵܐ ܕܦܘܼܡܵܐ ܐܝܼܬܼ ܥܘܼܩܵܒ̣ܵܐ܀ ܘܢܸܕܥܘܼܢ ܥܲܡܡܹ̈ܐ ܕܙܲܕܝܼܩ ܡܵܪܝܵܐ ܒܟ̣ܠܗܘܿܢ ܕܝܼܢܵܘ̈ܗܝ:\nܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ ܠܟ̣ܠ ܐ̄ܢܵܫ ܕܵܐܹ̇ܢ ܐܲܝܟ̣ ܣܘܼܥܪ̈ܵܢܵܘܗܝ܀ ܡܸܛܠ ܗܵܢܵܐ ܣܲܩܒܸܠ̣ ܘܐܲܦܢܝܼ ܘܐܲܩܒܸ݁ܠ̣ ܘܲܬܼܪܲܨ:\nܐܲܬܼܪܵܐ ܪܵܡܵܐ ܕܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ ܠܓ̣ܵܘ ܓܹܗܲܢܵܐ܀ ܕܠܵܐ ܟܲܣܝܵܐܝܼܬܼ ܢܸܗܘܸܐ ܕܵܐܹ̇ܢ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܓܠܵܝܗܝ ܐܲܝܟ̣ ܢܘܼܗܪܵܐ ܠܕܼܝܼܢܹܗ ܪܒܵܐ ܩܕܼܵܡ ܒܸܪ̈ܝܵܬܼܵܐ܀ ܥ̣ܒܲܕܼ ܠܵܗ̇ ܐܲܦܹ̈ܐ ܠܲܬܼܪܝܼܨܘܼܬܹܗ ܕܲܢܚܘܼܪܘܼܢ ܒܵܗ̇:\nܥܲܡܡܹ̈ܐ ܘܥܵܠܡܵܐ ܕܠܵܐ ܡܸܨܛܲܠܝܵܐ ܠܡܲܣܲܒ̣ ܒܐܲܦܹ̈ܐ܀ ܟܠ ܟܲܣ̈ܝܵܬܼܵܐ ܠܓܸܠܝܵܐ ܢܵܦ̈ܩܵܢ ܒܕܼܝܼܢܹܗ ܪܲܒܵܐ:\nܘܡܸܛܠ ܗܵܢܵܐ ܣܕܼܝܼܪܝܼܢ ܓܲܒܹ̈ܐ ܚܲܕܼ ܩܒܲܠ ܚܲܕܼ܀ ܕܡܵܐ ܕܐܸܬܼܦܲܪܣܝܼ ܕܝܼܢܵܐ ܘܲܢܦܲܩ̣ ܒܲܬܼܪܝܼܨܘܼܬܼܵܐ:\nܬܪ̈ܲܝܗܘܿܢ ܓܲܒܹ̈ܐ ܢܸܩܥܘܿܢ ܙܲܕܝܼܩ ܚܲܕܼ ܕܵܐܹ̇ܢ ܟܠ܀ ܟܡܵܐ ܟܹܐܢܵܐ ܗ̄ܘܟܵܬܼ ܕܢܸܚܙܹܝܘܗܝ ܗܵܢܵܐ ܓܲܒ̣ܪܵܐ ܓܲܐܝܵܐ:\nܠܗܵܘ̇ ܡܸܣܟܹܢܵܐ ܒܗܵܝ̇ ܪܲܒ݁ܘܼܬܼܵܐ ܕܲܫܪܸܐ ܗ̄ܘ̣ܵܐ ܒܵܗ̇܀","english":"He saw Cain standing on the left side of Abel, whom he had slain, and he was crying out and rejoicing from the depths. And he saw the oppressors being oppressed by their own oppressors, as they were being avenged. And he saw the judge who had perverted justice, that same one who had judged him. For this reason, the two sides are set one opposite the other, so that the judgment of the Lord might not be hidden from his creatures. And the one who saw here that he had prevailed and done well, he rejoiced there when he saw the oppressors in the pit. And the one who thought that here it was a mistake, he rejoiced there, because even for a small word from the mouth there is a penalty. And the peoples learned that the Lord is righteous in all his judgments, and that every man goes to his place according to his deeds. For this reason he arranged, set in order, established, and prepared the high place of the kingdom within Gehenna, so that it might not be hidden how he acts towards the wicked. He revealed it like a light, his great judgment before the creatures. He made a face for his righteousness, that the pure might look upon it, the peoples and the world that cannot be deceived into taking it at face value. All hidden things come to light in his great judgment. And for this reason the two sides are arranged one opposite the other, so that when judgment is divided and goes forth in righteousness, both sides cry out, \"The one judge is righteous for all.\" How great was the sorrow when this proud man saw that wretched one in that greatness in which he himself had dwelt.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܗܘܵܐ","severity":"info","text":"The Syriac ܕܲܗܘܵܐ (dahwā) is a demonstrative particle, here introducing a new vision; the English 'He saw' is supplied.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abel and Cain","severity":"info","text":"The reference to Cain standing on the left of Abel alludes to the Genesis narrative (Gen 4:8) and its exegetical tradition, where Cain's position signifies guilt.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gehenna","severity":"info","text":"The 'high place of the kingdom within Gehenna' reflects a distinctive Syriac eschatological motif: the righteous are placed in a privileged zone within hell to witness divine justice.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"two sides","severity":"info","text":"The repeated phrase 'the two sides are set one opposite the other' frames a chiastic structure in the passage, contrasting the fates of the proud and the wretched.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"judge who perverted justice","severity":"info","text":"This figure may reflect a contemporary critique of corrupt officials in late antique Syria, a theme Jacob of Serugh develops elsewhere in his homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the judge who perverted justice' is not specified; it may be a generic figure or a specific local official.","The phrase 'the high place of the kingdom within Gehenna' is ambiguous: it could mean a literal elevated area in hell or a metaphorical position of honor."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܘܐܲܝܟ̣ ܕܐܸܬܼܪܲܓ̣ܪܲܓ̣ ܢܸܡܠܸܐ ܟܲܪܣܹܗ ܡ̣ܢ ܦܲܪ̈ܬܘܼܬܼܵܘܗܝ:\nܢܸܬܼܝܲܐܲܒ̣ ܗ̄ܘ̣ܵܐ ܠܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ ܡ̣ܢ ܓܹܐ̈ܘܵܬܹܗ܀ ܟܹܐܢܘܼܬܼܵܐ ܓܹܝܪ ܬܸܩܠܲܬ݀ ܫܲܘܝܲܬ݀ ܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ:\nܘܦܸܪܥܲܬ݀ ܚܘܼ̈ܒ̣ܠܹܐ ܒܟܲܝܠܵܐ ܬܪܝܼܨܵܐ ܕܲܥܒ̣ܵܕܲܝ̈ܗܘܿܢ܀ ܥܲܡ ܦܲܪ̈ܬܘܼܬܹܐ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܒܦܸܚܡܵܐ ܣܵܡܲܬ݀:\nܕܬܸܦܪܘܿܥ ܫܲܘܝܲܬܼ ܐܲܝܟ̣ ܕܲܒ̣ܟܲܦܹ̈ܐ ܚܘܼ̈ܒ̣ܠܹܐ ܬܲܡܵܢ܀ ܗܵܘ̇ ܠܦܲܪ̈ܬܘܼܬܹܐ ܘܗܵܢܵܐ ܠܛܘܼܦܬܪܵܐ ܡܸܬܼܝܲܐܲܒ̣ ܗ̄ܘ̣ܵܐ:\nܘܲܕܼܠܵܐ ܫܩܲܠ̣ ܗܵܘ̇ ܠܵܐ ܫܩܲܠ̣ ܗܵܢܵܐ ܕܠܵܐ ܟܹܐܢܵܐ ܕܠܵܐ ܟܹܐܢܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܚ̣ܙܵܝܗܝ ܡ̣ܢ ܪܘܼܚܩܵܐ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ ܐܲܝܟ̣ ܕܲܚ̣ܙܵܝܗܝ ܗ̄ܘ̣ܵܐ:\nܬܘܼܒ̣ ܡ̣ܢ ܪܘܼܚܩܵܐ ܒܹܗ ܡܸܬܼܩܲܦܲܚ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܗܵܘ̇ ܚܲܙܵܝܵܐ ܟܲܣܝܵܐ ܕܲܚ̣ܙܵܐ ܠܗܵܘ̇ ܡܸܣܟܹܢܵܐ:\nܕܲܠܦܲܪ̈ܬܘܼܬܹܐ ܡܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘܟܵܐ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ܀ ܗܘ݀ ܐܲܠܨܹܗ ܗ̄ܘ̣ܵܐ ܠܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܢܸܬܼܪܲܓ̣ܪܲܓ̣ ܗ̄ܘ̣ܵܐ:\nܠܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ ܕܒܹܝܬܼ ܠܵܥܵܙܲܪ܀ ܗ݀ܘ ܫܲܘܝܼ ܠܹܗ ܥܲܪܣܵܐ ܕܢܘܼܪܵܐ ܒܓܟܵܘ ܓܹܗܲܢܵܐ:\nܚܠܵܦ ܬܸܫܘܝܼܬܼܵܐ ܕܟܹܐܒܹ̈ܐ ܕܲܚ̣ܙܵܐ ܠܗܵܘ̇ ܡܸܣܟܹܢܵܐ܀ ܚܠܵܦ ܐܲܪܓܘܵܢܹܗ ܘܲܚܠܵܦ ܒܘܼܨܹܗ ܕܲܓ̣ܐܸܐ ܗ̄ܘ̣ܵܐ ܒܹܗ:\nܝܲܗ̄ܒ̣ ܠܲܣܢܝܼܩܵܐ ܙܝܼܘܵܐ ܘܗܸܕܼܪܵܐ ܕܢܸܬܼܥܲܛܲܦ ܗ̄ܘ̣ܵܐ܀ ܘܲܚܠܵܦ ܗܵܠܹܝܢ ܚܲܝܹ̈ܐ ܓܐܲܝ̈ܵܐ ܕܲܚ̣ܝܵܐ ܗܵܢܵܐ:\nܢܣܲܒ̣ ܠܵܥܵܙܲܪ ܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܠܵܐ ܡܸܫܬܲܪܝܵܐ܀ ܚܠܵܦ ܡܹܐܟ̣̈ܠܵܬܹܗ ܕܗܵܘ.̇ ܥܲܬ݁ܝܼܪܵܐ ܝܲܗ̄ܒ̣ ܠܲܣܢܝܼܩܵܐ:\nܦܵܬܼܘܿܪ ܛܘܼ̈ܒܹܐ ܕܠܲܝܬ݁ ܐܲܦܘܼܣܝܵܐ ܠܲܣܝܒܵܪ̈ܵܬܹܗ܀","english":"And as his belly was filled with his delights, he was deprived of a small drop from his fountains. For justice weighs the deeds equally, and the recompense of injuries is measured by the just balance of their doings. With the delights, a drop of water is placed in the balance, so that the equal may repay, as the injuries are completed by the hands. That one was for delights, and this one was deprived of a drop, and that one took not, this one took not, so that there was no envy without envy. He saw him from afar in the kingdom, as he had seen him. Again from afar, in it, he was tormented by envy. That hidden seer saw that poor man, who was delighting in pleasures and not giving to him. He compelled that rich man, who was delighting and not giving him a drop of water, which was in the house of Lazarus. He prepared for him a bed of fire in Gehenna, instead of the comfort of the pains which he saw in that poor man. Instead of his limbs and his body which were defiled in it, he gave to Lazarus a garment of light and a crown with which he was adorned. And instead of these vile lives which this one lived, he took for Lazarus that kingdom which is unceasing. Instead of the foods of that rich man, he gave to Lazarus a table of blessings which has no end to its satieties.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ","severity":"info","text":"The rich man is denied even a small drop of water, a detail not in the biblical parable but typical of Jacob's rhetorical amplification of the rich man's deprivation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܘܼܬܼܵܐ (kēnūṯā) means 'envy' or 'jealousy', here describing the rich man's torment in the afterlife as he sees Lazarus in bliss.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The mention of Gehenna (ܓܹܗܲܢܵܐ) alludes to the New Testament concept of hell, as in Matt 5:22, and is used here to describe the rich man's punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܬܼܘܿܪ ܛܘܼ̈ܒܹܐ","severity":"info","text":"The 'table of blessings' (ܦܵܬܼܘܿܪ ܛܘܼ̈ܒܹܐ) is a Syriac image for the eternal banquet in paradise, contrasting with the rich man's earthly foods.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܠܵܦ","severity":"info","text":"The repeated preposition ܚܠܵܦ ('instead of') structures the passage as a series of antitheses between the rich man's earthly goods and Lazarus's heavenly rewards.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܪܣܵܐ ܕܢܘܼܪܵܐ","severity":"info","text":"The 'bed of fire' (ܥܲܪܣܵܐ ܕܢܘܼܪܵܐ) parallels the 'garment of light' (ܙܝܼܘܵܐ) given to Lazarus, forming a contrast of punishment and reward.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܵܐ ܟܹܐܢܵܐ ܕܠܵܐ ܟܹܐܢܵܐ' is ambiguous: it may mean 'without envy, without envy' as a rhetorical doubling, or it could be a textual corruption."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܦܲܚܸܡ ܗܵܫܵܐ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܠܘܼܩܒܲܠ ܫܘܼܚ̈ܢܹܐ:\nܘܢܘܼܪܵܐ ܕܕܝܼܢܵܐ ܚܠܵܦ ܐܸܫܵܬܹܗܕܗܵܘ̇ ܡܸܣܟܹ݁ܢܵܐ܀ ܘܨܲܗܝܵܐ ܪܲܒܵܐ ܕܚܲܕܼܪܹܗ ܒܢܘܼܪܵܐ ܠܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ:\nܠܘܼܩܒܲܠ ܟܲܦܢܹܗ ܪܲܒܵܐ ܘܩܲܫܝܵܐ ܕܗܵܘ̇ ܡܸܣܟܹ݁ܢܵܐ܀ ܘܐܲܝܟ̣ ܕܲܫܐܸܠ̣ ܗ̄ܘ̣ܵܐ ܗܵܪܟܵܐ ܣܢܝܼܩܵܐ ܡ̣ܢ ܦܲܪ̈ܬܘܼܬܹܐ:\nܫܐܸܠ̣ ܥܲܬ݁ܝܼܪܵܐ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܒܚܲܫܵܐ ܪܲܒܵܐ܀ ܫܕܸܐ ܗ̄ܘ̣ܵܐ ܒܢܘܼܪܵܐ ܘܲܟ̣ܪܝܼܟ̣ܵܐ ܠܹܗ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ:\nܘܡܲܝܠܸܠ ܕܵܘܝܵܐ ܘܠܵܐ ܚܵܢ̇ܝܼܢ ܠܹܗ ܕܒܹܝܬܼ ܠܵܥܵܙܲܪ܀ ܣܲܦܝܼܦܵܐ ܒܹܗ ܢܘܼܪܵܐ ܘܓ̣ܵܥܹ̇ܐ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ:\nܘܩܵܝ̇ܡܝܼܢ ܪ̈ܵܚܡܹ̇ܐ ܒܪܘܼܚܩܵܐ ܡܸܢܹܗ ܘܠܵܐ ܥܵܢܹ̇ܝܢ ܠܹܗ܀ ܐܲܠܨܹܗ ܬܲܡܵܢ ܨܲܗܝܵܐ ܕܡܲܝ̈ܵܐ ܒܓܟܵܘ ܓܵܘܙܲܠܬܵܐ:\nܘܫܲܪܝܼ ܩܵܥܹ̇ܐ ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ ܪܲܚܸܡ ܥܠܲܝ܀ ܚ̣ܙܵܝܗܝ ܠܲܣܡܵܟ̣ܵܐ ܕܟܹܐܢܹ̈ܐ ܕܲܫܪܸܐ ܒܪܵܘܡܵܐ ܕܲܠܥܸܠ:\nܘܡ̣ܢ ܓܹܗܲܢܵܐ ܥ̣ܒܲܕܼ ܒܵܥܘܼܬܼܵܐ ܒܚܲܫܵܐ ܪܲܒܵܐ܀ ܚ̣ܙܵܐ ܠܠܵܥܵܙܲܪ ܕܝܼܕܼܝܼܥ ܘܲܪܚܝܼܡ ܒܹܝܬܼ ܩܲܕܝܼ̈ܫܹܐ:\nܘܫܲܐܠܹܗ ܕܢܹܐܬܸܐ ܠܢܘܼܪܵܐ ܠܘܵܬܹܗ ܕܲܢܦܝܼܓ̣ ܨܲܗܝܹܗ܀ ܚ̣ܙܵܐ ܕܡܸܫܟܲܚ ܗ̄ܘ̣ ܗܵܘ̇ ܡܸܣܟܹ݁ܢܵܐ ܕܐܸܢ ܡܸܫܬܲܕܲܪ:\nܡ̣ܢ ܗܵܝ̇ ܓܘܼܕܵܐ ܡܲܪܘܲܚ ܗܘ݀ ܠܹܗ ܡ̣ܢ ܐܘܼܠܨܵܢܹܗ܀ ܚ̣ܙܵܝܗܝ ܕܐܸܢ ܐܵܬܹ̇ܐ ܟܵܐܹ̇ܐ ܒܢܘܼܪܵܐ ܘܡܸܫܬܲܡܥܵܐ ܠܹܗ:\nܘܢܵܝ̇ܚܵܐ ܩܲܠܝܼܠ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܕܲܟ̣ܪܝܼܟ̣ܵܐ ܠܹܗ܀ ܘܡܸܛܠ ܗܵܢܵܐ ܓܥ̣ܵܐ ܒܲܦܝܵܣܵܐ ܨܹܝܕܼ ܐܲܒ̣ܪܵܗܵܡ:\nܕܠܹܗ ܢܫܲܕܲܪ ܗ̄ܘ̣ܵܐ ܕܲܡ ܥܵܒܹ̇ܕܼ ܠܹܗ ܢܦܹܐܫܵܐ ܩܲܠܝܼܠ܀ ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ ܪܲܚܸܡ ܥܠܲܝ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ:\nܘܲܠܠܵܥܵܙܲܪ ܫܲܕܲܪ ܨܹܐܕܲܝ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ܀","english":"Now the flame is hot against the coals, and the fire of the poor man is kindled in place of his own fire. And the great thirst that surrounds him in the fire is for that rich man, in return for the great and harsh hunger of that poor man. And just as here the needy one begged from the feasts, so the rich man begged for a drop of water in great torment. He was cast into the fire and the flame enveloped him, and he cried out in anguish, but no one from the house of Lazarus heard him. The fire was kindled within him and he groaned from oppression, and his friends stood at a distance from him and did not approach him. There the thirst for water pressed upon him in the midst of the furnace, and he began to cry out, \"My father Abraham, have mercy on me!\" He saw the foundation of the righteous, which is established in the height above, and from Gehenna he made a plea in great torment. He saw Lazarus, known and beloved among the saints, and he asked him to come to the fire to him, so that his thirst might be quenched. He saw that the poor man was able, if he were sent, to bring him relief from his distress from that wall. He saw that if he came, he would enter the fire and be heard by him, and the flame that enveloped him would be slightly extinguished. And because of this, he cried out in supplication to Abraham, that he might send him to do him a small favor. \"My father Abraham, have mercy on me!\" he implored, and he implored that Lazarus be sent to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ","severity":"info","text":"The Syriac term ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ (šalhĕḇīṯā) means 'flame' and is used here as a personified force of punishment, contrasting with the rich man's former delights.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"The name ܠܵܥܵܙܲܪ (Lāʿāzar) is the Syriac form of Lazarus, the poor man from the parable. Jacob emphasizes his status as 'known and beloved among the saints' (ܝܼܕܼܝܼܥ ܘܲܪܚܝܼܡ ܒܹܝܬܼ ܩܲܕܝܼ̈ܫܹܐ), reflecting a hagiographic reception.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The rich man's cry 'My father Abraham, have mercy on me!' (ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ ܪܲܚܸܡ ܥܠܲܝ) echoes the parable's setting (Luke 16:19-31) but introduces Abraham as an intercessor, a common trope in Syriac tradition.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The image of the rich man begging for water from within fire (ܒܢܘܼܪܵܐ ܘܲܟ̣ܪܝܼܟ̣ܵܐ ܠܹܗ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ) reflects a common Syriac eschatological motif of talionic justice, where punishment mirrors the sin (here, gluttony vs. thirst).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax: the rich man's plea to Abraham and Lazarus reverses the earlier social roles, as the rich man now begs from the poor man. The repetition of ܚ̣ܙܵܐ ('he saw') three times structures his desperate realization.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡ̣ܢ ܗܵܝ̇ ܓܘܼܕܵܐ ܡܲܪܘܲܚ ܗܘ݀ ܠܹܗ ('from that wall bring him relief') is ambiguous: it may refer to a physical barrier in Gehenna or a metaphorical separation between the rich man and Lazarus."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܘܢܲܝܬܸܐ ܥܲܡܹܗ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܡ̣ܢ ܨܹܐܕܲܝܟ݁ܘܿܢ:\nܘܲܠܪܹܫ ܢܲܪܛܸܒ̣ ܕܝܼܩܸܕܼ ܡ̣ܢ ܨܲܗܘܵܢܵܐ܀ ܘܵܝ ܥܲܬ݁ܝܼܪܵܐ ܓܲܐܝܵܐ ܕܫܸܩܝܹܗ ܘܲܕܼܚܲܡܪ̈ܵܢܵܘܗܝ:\nܕܠܲܐܝܢܵܐ ܫܸܦܠܵܐ ܢܚܸܬܼ ܗ̄ܘ̣ܵܐ ܕܢܸܫܐܲܠ ܛܘܼܦܬܼܵܐ ܒܲܠܚܘܿܕܼ܀ ܘܵܝ ܘܵܝ ܓܲܐܝܵܐ ܕܲܛ̈ܥܵܡܵܬܹܗ ܘܲܕܼܦܘܼܢܵܩܵܘ̈ܗܝ:\nܕܐܲܝܢܵܐ ܨܲܗܝܵܐ ܪܲܒܵܐ ܚܲܕܼܪܹܗ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ܀ ܘܵܝ ܡ̣ܢ ܐܲܝܟܵܐ ܠܐܲܝܟܵܐ ܢܦܲܠ̣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܦܘܼܪ̈ܦܵܥܹܐ:\nܕܢܸܗܘܸܐ ܣܢܝܼܩܵܐ ܠܢܘܼܛܦܲܬܼ ܡܲܝ̈ܵܐ ܘܠܵܐ ܢܵܣܹ̇ܒ̣ ܗ̄ܘ̣ܵܐ܀ ܘܵܝ ܠܹܗ ܠܕܼܵܘܝܵܐ ܟܡܵܐ ܐܸܬܼܓܲܐܝܼ ܒܚܲܝܹ̈ܐ ܕܲܬܼܢܵܢ:\nܘܐܸܙܲܠ̣ ܐܸܫܟܲܚ̣ ܚܲܝܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܟ̣ܠ ܫܘܼܢܵܩ̈ܝܼܢ܀ ܘܵܝ ܠܹܗ ܠܪܵܡܵܐ ܟܡܵܐ ܡܥܲܠܲܝ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܣܲܓܝܼ̈ܐܹܐ:\nܘܣܲܚ̣ܦܹܗ ܙܲܒ̣ܢܵܐ ܒܢܲܚܠܵܐ ܕܲܡܠܸܐ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܘܵܝ ܕܲܓ̣ܐܸܐ ܗ̄ܘ̣ܵܐ ܘܲܡܦܲܢܲܩ ܗ̄ܘ̣ܵܐ ܘܲܡܦܲܛܲܡ ܗ̄ܘ̣ܵܐ:\nܘܥܸܪܨܲܬ݀ ܥܠܵܘܗܝ ܘܗܵܐ ܡܸܬܼܓܲܪܓܲܪ ܥܲܠ ܓܵܘܙܲܠܬܵܐ܀ ܘܵܝ ܕܲܪܓ̣ܝܼܓ̣ ܗ̄ܘ̣ܵܐ ܘܲܦܐܸܐ ܘܲܪܚܝܼܡ ܐܲܝܟ̣ ܗܲܒܵܒ̣ܵܐ:\nܘܕܸܠܩܲܬ݀ ܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ ܘܲܕܼܥܸܟ̣ ܟ̱ܠܹܗ ܫܘܼܦܪܹܗ܀ ܘܵܝ ܥܲܬ݁ܝܼܪܵܐ ܕܲܡܫܲܚܠܲܦ ܗ̄ܘ̣ܵܐ ܟܠ ܚܲܡܪ̈ܵܢܝܼܢ:\nܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ ܫܐܸܠ̣ ܗ̄ܘ̣ܵܐ ܘܓܲܠܙܘܼܗܝ ܘܲܣܓ̣ܝܼ ܚܲܫܹܗ܀ ܘܵܝ ܕܲܚܬܼܝܼܪ ܗ̄ܘܟܵܐ ܒܫܵܩܵܘ̈ܬܹܗ ܘܲܒ̣ܢܲܚܬܘܼܡܵܘ̈ܗܝ:\nܘܲܨܗܝܼ ܡܲܝ̈ܵܐ ܒܢܘܼܪܵܐ ܘܲܩ̣ܪܵܐ ܘܐ̄ܢܵܫ ܠܵܐ ܫܲܡ̣ܥܹܗ܀ ܘܵܝ ܕܲܡܥܵܕܼ ܗ̄ܘ̣ܵܐ ܒܟܸܢܫܵܐ ܕܥܲܒ̣̈ܕܹܐ ܘܲܕܼܫܲܡܵܫܹ̈ܐ:\nܘܲܠܡܸܣܟܹ݁ܢܵܐ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘܟܵܐ ܕܡܲܝ̈ܵܐ ܢܲܫܩܹܝܘܗܝ܀ ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ ܫܲܕܲܪ ܨܹܐܕܲܝ ܠܐܵܚܝ ܠܵܥܵܙܲܪ:\nܡܸܕܲܥ ܝܲܕܼܥܹܗ ܕܗܵܘ̇ ܗ̄ܘ̣ ܕܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܬܲܪܥܹܗ܀","english":"Woe to the rich man, for the cup of water from your side came to him, and to the head of the burning coal from the thirst. Woe, woe to the proud rich man, whose wine and banquets are now a lowly drop of water that he asked for alone. Woe, woe to the proud one, whose tastes and delicacies are now a great thirst that surrounds him in Gehenna. Woe, from where to where he fell from the tables, so that he became needy for a cup of water and would not receive it. Woe to him, the sick one, how he gloried in the life of deceit, and went and found evil life of all desolations. Woe to him, the high one, how he was exalted above many, and the flood overthrew him in the mire that is full of flame. Woe, for he was haughty and puffed up and swelled, and the boils came upon him, and behold he is rolled upon the cinder. Woe, for he was delicate and beautiful and lovely like a flower, and the great fire of Gehenna kindled and consumed all his beauty. Woe to the rich man who used to change all his wines, he asked for a small cup of water, and his throat was parched and his suffering great. Woe, for he was confident in his markets and his stores, and he cried out for water in the fire, and called, and no one heard him. Woe, for he was accustomed to the service of slaves and attendants, and now he is begging from the poor man for water to give him drink. Father Abraham, send to me my brother Lazarus, for I know that he is the one who used to be at my door.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܦܬܼܵܐ","severity":"info","text":"The Syriac word ܛܘܼܦܬܼܵܐ (ṭūptā) means 'cup' or 'goblet,' here denoting a small measure of water, contrasting with the rich man's former abundance.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The term ܓܹܗܲܢܵܐ (gehannā) is the Syriac form of Gehenna, the New Testament term for hell (e.g., Matt 5:22), used here to locate the rich man's punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The invocation 'Father Abraham' reflects a Jewish and Christian tradition of Abraham as intercessor for the dead, common in Syriac literature (cf. Testament of Abraham).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"The name Lazarus (ܠܵܥܵܙܲܪ) directly echoes the Lucan parable (Luke 16:19–31), where the poor man at the gate is named Lazarus, a detail unique to that Gospel.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝ","severity":"info","text":"The repeated exclamation ܘܵܝ (way, 'woe') structures the passage as a series of lamentations, each introducing a new aspect of the rich man's reversal of fortune.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܢܲܝܬܸܐ may be a variant of ܐܬܼܐ 'came'), but the overall sense is clear."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܐܲܝܟ̣ ܐ̄ܢܵܫ ܢܹܐܡܲܪ ܝܵܕܲܥ̇ ܗ̄ܘ̣ ܠܝܼ ܘܝܵܕܲܥ̇ ܐ̄ܢܵܐ ܠܹܗ:\nܘܲܕܼܡܲܢ ܐܸܢܵܐ ܘܲܕܼܡܵܢܵܐ ܗܘܹ̇ܝܬܼ ܗܘ݀ ܚܵܟܹ̇ܡ ܗ̄ܘ̣܀ ܚ̣ܙܵܐ ܥܲܬ݁ܝܼܪܵܐ ܕܲܒ̣̈ܢܲܝ ܓܲܒܹ݁ܗ ܘܲܒ̣̈ܢܲܝ ܡܸܠܟܹܗ:\nܘܲܒ̣̈ܢܲܝ ܬܸܓ̣ܡܹܗ ܠܲܝܬ݁ ܒܲܣܡܵܟ̣ܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܒܢܲܝ̈ ܦܵܬܼܘܿܪܹܗ ܠܵܐ ܚ̣ܙܵܐ ܬܲܡܵܢ ܘܠܵܐ ܚܲܒ݁ܝܼܒ̣ܵܐܝܼܬܼ:\nܐܵܦܠܵܐ ܪ̈ܵܚܡܵܘܗܝ ܘܠܵܐ ܫܘܼܦܪ̈ܵܢܹܐ ܒܢܲܝ̈ ܥܸܢܝܵܢܹܗ܀ ܡ̣ܢ ܝܵܕܼܘܿܥܵܘ̈ܗܝ ܗܵܠܹܝܢ ܕܲܬܼܢܵܢ ܠܵܐ ܚ̣ܙܵܐ ܬܲܡܵܢ:\nܐܸܠܵܐ ܒܲܠܚܘܿܕܼ ܗܵܘ̇ ܡܸܣܟܹܢܵܐ ܕܲܩܕܼܵܡ ܬܲܪܥܹܗ܀ ܐܸܠܘܼ ܪܵܚܡܹܗ ܐܵܘ ܩܲܪܝܼܒܹܗ ܚ̣ܙܵܐ ܒܡܲܠܟ݁ܘܼܬܼܵܐ:\nܠܹܗ ܫܵܐܹ̇ܠ ܗ̄ܘ̣ܵܐ ܚܠܵܦ ܠܵܥܵܙܲܪ ܢܹܐܬܸܐ ܨܹܐܕܼܵܘܗܝ܀ ܘܲܕܼܥܸܪܨܲܬ݀ ܗ̄ܘ̣ܵܬܼ: ܘܠܲܝܬ݁ ܗ̄ܘ̣ܵܐ ܬܲܡܵܢ ܐ̄ܢܵܫ ܡ̣ܢ ܕܝܼܠܹܗ:\nܫܲܐܠܹܗ ܕܢܹܐܬܸܐ ܠܗܵܘ̇ ܕܥܲܠ ܬܲܪܥܹܗ ܐ̄ܡܝܼܢ ܗ̄ܘܟܵܐ ܟܠܝܘܿܡ܀ ܪ̈ܵܚܡܵܘܗܝ ܕܗܵܢܵܐ ܡܸܣܬܲܒ̣ܪܵܐ ܠܝܼ ܕܲܠܘܵܬܹܗ ܗ̄ܘ̣ܵܘ:\nܒܲܕܼܓ̣ܘܿܢ ܠܵܐ ܚ̣ܙܵܐ ܐ̄ܢܵܫ ܡ̣ܢ ܓܘܼܕܹܗ ܨܹܝܕܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܡ̣ܢ ܗܵܘ̇ ܟ̱ܠܹܗ ܟܸܢܫܵܐ ܕܐܝܼܬܼ ܗ̄ܘܟܵܐ ܒܬܲܪܥܹܗ ܪܲܒܵܐ:\nܣܚܝܼܦܵܐ ܕܟ̣ܠܗܘܿܢ ܚ̣ܙܵܐ ܗ̄ܘ̣ܵܐ ܬܲܡܵܢ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܘܐܲܝܟ̣ ܡܵܘܕܲܥܬܵܐ ܫܲܐܠܹܗ ܒܲܫܡܹܗ ܕܢܹܐܬܸܐ ܨܹܐܕܼܵܘܗܝ:\nܕܐܵܦ ܗܝ݀ ܗܵܕܹܐ ܒܣܲܪܬܹܗ ܣܲܓܝܼ ܕܛܵܠܘܿܡܵܐ ܗ̄ܘܟܵܐ܀ ܒܡܲܟ݁ܣܵܢܘܼܬܼܵܐ ܕܢܲܦ̮ܫܹܗ ܫܲܪܝܼ ܕܢܸܩܪܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܕܲܒ̣ܗܝ̇ ܥܸܠܬܼܵܐ ܢܸܬܼܩܲܛܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܕܟܲܕܼ ܥܲܠ ܬܲܪܥܹܗ ܣܚܝܼܦ ܗ̄ܘ̣ܵܐ ܘܲܫܕܸܐ ܠܡܵܢ ܠܵܐ ܝܲܕܼܥܹܗ:\nܘܡ̣ܢ ܕܐܲܪܚܸܩ ܠܹܗ ܡܸܢܹܗ ܣܲܓܝܼ ܠܡܵܢ ܩܵܪܹܐ ܗ̄ܘ̣ܵܐ܀","english":"Like a man who says, \"He knew me, and I knew him.\" And I was like a drop of water and a drop of blood, that wise man. See the rich man, with the sons of his pride and the sons of his counsel, and the sons of his garment; there is no banquet of the house of Abraham for him. The sons of his table did not see there, nor his beloved ones, nor his friends, nor his handsome ones among his possessions. From his acquaintances, those who were with him, he did not see anyone there. But only that poor man who was before his door. If his friend or his relative had seen him in the kingdom, he would have asked on behalf of Lazarus to come to him. And it was a wonder, and there was no one there from his own. He asked that one who was at his door, who was standing there all day. His friends, I think, were with him. By deceit, he did not see anyone from his flock with Abraham. From all that crowd that was there at his great door, he saw the whole multitude there in the kingdom. And like a sign, he asked by name for him to come to him, so that even this, in his pride, would be a great injustice there. In the humility of his soul, he began to call him, so that by this cause he would be cut off from sorrow. For when he was prostrate at his door and cast down, why did he not know him? And when he had distanced himself from him greatly, why did he call him?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܝܟ̣ ܐ̄ܢܵܫ ܢܹܐܡܲܪ ܝܵܕܲܥ̇ ܗ̄ܘ̣ ܠܝܼ ܘܝܵܕܲܥ̇ ܐ̄ܢܵܐ ܠܹܗ","severity":"info","text":"The opening simile, 'Like a man who says, He knew me, and I knew him,' introduces a reciprocal recognition motif that frames the rich man's failure to recognize Lazarus in the kingdom.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܼܡܲܥ","severity":"info","text":"The Syriac ܕܼܡܲܥ (dmʿ) can mean 'tear' or 'drop'; here it is paired with ܕܼܡܵܐ (dmā, 'blood'), evoking a Eucharistic or sacrificial image of Christ's passion, a common Jacobian typology.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The phrase 'house of Abraham' alludes to the heavenly abode of the patriarchs, echoing Luke 16:19–31 where Lazarus is received by Abraham, contrasting the rich man's exclusion.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܟ݁ܣܵܢܘܼܬܼܵܐ","severity":"info","text":"The term ܡܲܟ݁ܣܵܢܘܼܬܼܵܐ (maksāʿūṯā, 'humility') is a key ascetic virtue in Syriac tradition; Jacob contrasts the rich man's pride with the humility that might have led to recognition and salvation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܕܼܥܸܪܨܲܬ݀ ܗ̄ܘ̣ܵܬܼ","severity":"info","text":"The phrase 'And it was a wonder' (ܘܲܕܼܥܸܪܨܲܬ݀ ܗ̄ܘ̣ܵܬܼ) marks a structural pivot: the rich man's isolation is underscored before the ironic call to Lazarus, highlighting the reversal of fortunes.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܼܓ̣ܘܿܢ","severity":"caution","text":"The reading ܒܲܕܼܓ̣ܘܿܢ (baddāḡūḡ, 'by deceit') is textually uncertain; some manuscripts may read ܒܲܕܼܓ̣ܘܿܠ (baddāḡūl, 'by idolatry'), but the sense of moral blindness fits the context of the rich man's self-deception.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܲܕܼܓ̣ܘܿܢ is ambiguous: it may be a scribal error for ܒܲܕܼܓ̣ܘܿܠ ('by idolatry'), but the context of deceit is coherent. The identity of 'that wise man' in line 2 is unclear—possibly Lazarus or a proverbial figure."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܫܲܐܠܹܗ ܕܢܹܐܬܸܐ ܠܢܘܼܪܵܐ ܨܹܐܕܼܵܘܗܝ ܐܲܝܟ̣ ܚܲܒ݁ܝܼܒ̣ܵܐ:\nܘܲܕܼܠܵܘ ܪܵܚܡܵܐ ܗ̄ܘ̣ ܣܵܗܹ̇ܕܼ ܫܸܦܠܹܗ ܘܲܣܚܝܼܦܘܼܬܹܗ܀ ܠܘܼܩܒܲܠ ܬܲܪܥܹܗ ܪܡܸܐ ܗ̄ܘ̣ܵܐ ܒܟܹܐܒܹ̈ܐ ܘܒܲܣܢܝܼܩܘܼܬܼܵܐ:\nܘܲܕܼܠܵܐ ܝܲܕܼܥܹܗ ܗܵܝܕܹܝܢ ܗܵܫܵܐ ܠܡܵܢ ܩܵܪܹܐ ܠܹܗ܀ ܕܵܫ̣ ܟܲܕܼ ܢܵܦܹ̇ܩ ܣܚܲܦ̣ ܟܲܕܼ ܥܵܐܹ̇ܠ ܛ̣ܥܵܝܗܝ ܟܲܕܼ ܒܵܣܹ̇ܡ:\nܘܡ̣ܢ ܕܐܸܬܼܡܲܛܝܼ ܕܢܸܬ݁ܬ݁ܢܝܼܚ ܐܵܦ ܗܘ݀ ܗܵܐ ܡܲܠܐܸܐ ܠܹܗ܀ ܠܡܲܚܣܸܢ ܐܲܓ̣ܗܝܼ ܠܫܘܼܚ̈ܢܹܐ ܘܟܹܐܒܹ̈ܐ ܘܠܲܣܢܝܼܩܘܼܬܼܵܐ:\nܘܩܵܡ̣ ܩܵܪܹܐ ܠܹܗ ܕܢܹܐܬܸܐ ܢܛܲܒ݁ܥܹܗ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ܀ ܟܲܕܼ ܦܵܬܼܘܿܪܹܗ ܡܠܸܐ ܟܠ ܛܘܼ̈ܒ̣ܝܼܢ ܠܵܐ ܝܲܕܼܥܹܗ ܗ̄ܘ̣ܵܐ:\nܘܡ̣ܢ ܕܲܚܕܲܪܬܹܗ ܝܲܡܬܼܵܐ ܕܢܘܼܪܵܐ ܚܲܒ̣ܪܵܐ ܥܲܒ̣ܕܹܗ܀ ܟܲܕܼ ܡܸܬܼܓܲܐܸܐ ܒܲܛ̈ܥܵܡܵܬܹܗ ܪܲܚܝܼܩܵܐ ܗ̄ܘ̣ܵܐ:\nܘܡ̣ܢ ܕܐܸܫܬܲܦܲܠ ܒܲܝܢܵܬܼ ܓܘܼܡܪܹ̈ܐ ܗܘ݀ܵܐ ܩܲܪܝܼܒ̣ܵܐ܀ ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ ܪܲܚܸܡ ܥܠܲܝ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ:\nܘܲܠܠܵܥܵܙܲܪ ܫܲܕܲܪ ܨܹܐܕܲܝ ܢܲܪܘܲܚ ܠܐܘܼܠܨܵܢܝ܀ ܓܥ̣ܵܐ ܥܲܬ݁ܝܼܪܵܐ ܩܵܠܹ̈ܐ ܕܚܲܫܵܐ ܡ̣ܢ ܓܹܗܲܢܵܐ:\nܘܲܥܢܵܝܗܝ ܐܲܒ̣ܪܵܡ ܡ̣ܢ ܡܲܠܟ݁ܘܼܬܼܵܐ ܟܲܕܼ ܐܵܡܲܪ ܠܹܗ܀ ܐܸܬ݁ܕܲܟ̣ܪ ܐܘܿ ܒܹܪܝ ܕܲܠܛܵܒ̣ܵܬܼܵܟ̣ ܩܲܒܸ݁ܠ̣ܬ݁ ܐܸܢܹܝܢ:\nܐܵܦ ܠܵܥܵܙܲܪ ܣܒܲܠ̣ ܒܝܼ̈ܫܵܬܹܗ ܣܲܓܝܼܵܐܝܼܬܼ܀ ܘܗܵܫܵܐ ܗܵܪܟܵܐ ܗܵܐ ܡܸܬ݁ܬ݁ܢܝܼܚ ܗܘ݀ ܘܐܲܢ̄ܬ݁ ܡܸܫܬܲܢܲܩ:\nܕܝܼܠܵܟ̣ ܬܲܡܵܢ ܘܕܼܝܼܠܹܗ ܗܵܪܟܵܐ ܘܡܵܢ ܒܵܥܹ̇ܐ ܐܲܢ̄ܬ݁܀ ܠܵܘ ܦܘܼܫܵܩܵܐ ܒܵܥ̇ܝܵܐ ܣܒܲܪܬܼܵܐ ܒܹܝܬܼ ܦܵܪ̈ܘܿܫܹܐ:\nܕܟ̣ܠܵܗ̇ ܢܘܼܗܪܵܐ ܗ̄ܝܼ ܐܵܦ ܦܘܼܫܵܩܵܐ ܕ̣̣ܠܗܘܿܢ ܐ̄ܪ̈ܵܙܹܐ܀ ܚܵܫܹ̇ܟ̣ ܫܸܡܫܵܐ ܘܢܘܼܗܪܵܐ ܕܝܼܠܹܗ ܠܵܐ ܡܸܫܬܲܚܠܲܦ:\nܥܵܪܹܒ̣ ܣܲܗܪܵܐ ܘܕܸܢܚܹܗ ܡܲܙܠܸܓ̣ ܥܲܠ ܒܸܪ̈ܝܵܬܼܵܐ܀","english":"He asked that he come to the mountain to meet him like a beloved friend. And that poor man, that same witness, cast himself down and prostrated himself before his gate, thrown down in pains and in affliction. And he did not know him then; now he calls to him. He would knock when he went out, he would prostrate himself when he entered, he would serve him when he was at ease. And when the time came that he was cast down, he too, behold, fills himself, to add to his groans and pains and affliction, and he stands calling to him that he come and imprint him in the midst of Gehenna. When his table was full of all delights, he did not know him. And when his turning came, the neighbor of the pit made him his servant. When he was exalted by his tastes, he was far off; and when he was cast down among the coals, he was near. Father Abraham, compassionate, was entreating on my behalf, and he sent Lazarus to meet me, to comfort my distress. The rich man cried out voices of pain from Gehenna, and Abraham answered him from the kingdom, saying to him, \"Remember, O my son, that I received your good things; also Lazarus endured his evils abundantly. And now here he is cast down, and you are being tormented. Yours is there, and his is here; and what do you want?\" It is not an interpretation that the Gospel seeks among the dividers, for all of it is light, even the interpretation of those mysteries. The sun grows dark, and its light is not changed; the moon sets, and its splendor shines upon the creatures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (Syriac ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from Hebrew Gehinnom. Jacob uses it consistently for the rich man's post-mortem location.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 16:19–31","severity":"info","text":"The passage closely follows the parable of the Rich Man and Lazarus (Luke 16:19–31). Jacob expands the dialogue between Abraham and the rich man, adding the motif of the rich man's plea from Gehenna.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Father Abraham","severity":"info","text":"Abraham is depicted as a compassionate intercessor in Syriac tradition, often associated with the 'bosom of Abraham' as a place of reward. Jacob here has Abraham speak from the kingdom (ܡܲܠܟ݁ܘܼܬܼܵܐ), i.e., heaven.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from third-person narration of the rich man's post-mortem state to direct speech by Abraham, then to a meta-commentary on interpretation. The final lines contrast cosmic phenomena (sun, moon) with unchanging truth.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܘܼܫܵܩܵܐ ܕ̣̣ܠܗܘܿܢ ܐ̄ܪ̈ܵܙܹܐ","severity":"caution","text":"The phrase 'interpretation of those mysteries' is ambiguous: it may refer to exegesis of the parable's hidden meanings or to heretical interpretations. The Syriac ܦܘܼܫܵܩܵܐ can mean both 'interpretation' and 'division'.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dividers' (ܦܵܪ̈ܘܿܫܹܐ) is unclear; possibly a reference to exegetical schools or heretical groups.","The phrase 'the neighbor of the pit' (ܚܲܒ̣ܪܵܐ ܕܢܘܼܪܵܐ) may refer to Lazarus or to a personified figure; the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܒܲܠܚܘܿܕܼ ܥܲܝ̈ܢܹܐ ܕܠܸܒܵܐ ܢܸܦ̮ܬܲܚ ܕܐܲܚܝܼ̈ܕܼܵܢ ܠܲܢ:\nܘܗܵܐ ܐܸܬܼܚܲܙܝܲܬ݀ ܢܲܗܝܼܪܵܐܝܼܬܼ ܟܲܕܼ ܫܲܦܝܼܪܵܐ܀ ܗܵܐ ܚܵܘܝܲܬ݀ ܠܲܢ ܐܸܢ ܚܵܙܹ̇ܝܢ ܚ̄ܢܲܢ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܕܗܵܢܵܐ ܥܵܠܡܵܐ ܠܘܼܩܒܲܠ ܗܵܘ̇ ܗ̄ܘ̣ ܒܟ̣ܠ ܣܘܼܥܪ̈ܵܢܝܼܢ܀ ܛܵܒ̣ܵܬܹܗ ܓܹܝܪ ܒܝܼ̈ܫܵܬܼܵܐ ܐ̄ܢܹܝܢ ܫܲܪܝܼܪܵܐܝܼܬܼ:\nܐܵܦ ܒܝܼ̈ܫܵܬܹܗ ܬܘܼܒ̣ ܛܵܒ̣ܵܬܼܵܐ ܚܲܬ݁ܝܼܬܼܵܐܝܼܬܼ܀ ܟܠ ܛܵܒ̣ܵܬܹܗ ܕܗܵܢܵܐ ܥܵܠܡܵܐ ܡܵܘܬܵܐ ܡܲܠ̈ܝܵܢ:\nܘܡ̣̤ ܒܝܼ̈ܫܵܬܹܗ ܚܲܝܹ̈ܐ ܥܵܦܹ̇ܐ ܡܲܢ ܕܲܡܣܲܝܒܲܪ܀ ܡܲܢ ܕܲܡܢܵܚ ܒܹܗ ܫܚܵܩܹ̈ܐ ܡܛܲܝܒ̣ܝܼܢ ܘܲܢܛܝܼܪܝܼܢ ܠܹܗ:\nܘܡܲܢ ܕܲܫܚܝܼܩ ܒܹܗ ܕܢܸܬ݁ܬ݁ܢܝܼܚ ܐܝܼܬܼ ܠܹܗ ܒܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ܀ ܣܒܲܪܬܹܗ ܕܡܵܪܲܢ ܗܵܟܲܢ ܡܲܠܦܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܘܐܲܝܢܵܐ ܕܒ̣ܵܥܹ̇ܐ ܕܠܵܐ ܢܸܣܬܲܟܲܠ ܡ̣ܢ ܕܝܼܠܹܗ ܗ̄ܝܼ܀ ܐ̄ܡܲܪ ܓܲܠܝܵܐܝܼܬܼ ܕܐܲܝܢܵܐ ܕܐܸܫܟܲܚ̣ ܢܲܦ̮ܫܹܗ ܢܵܘܒܕܼܝܼܗ̇:\nܘܐܲܝܢܵܐ ܕܐܵܘܒܸ݁ܕܼ: ܢܲܦ̮ܫܹܗ ܒܥܵܠܡܵܐ ܬܘܼܒ̣ ܡܸܫܟܲܚ ܠܵܗ̇܀ ܕܡܵܘܒܸܕܼ ܢܲܦ̮ܫܹܗ ܗܵܘ̇ ܗ̄ܘ̣ ܕܲܠܐܸܐ ܘܲܪܕܝܼܦ ܘܲܫܚܝܼܩ:\nܘܲܙܩܝܼܦ ܟܠܝܘܿܡ ܠܘܼܩܒܲܠ ܚܲܫܗܹܐ ܘܲܪ̈ܓ̣ܝܼܓܟܵܬܼܵܐ܀ ܘܡܵܐܹ̇ܬܼ ܟܠܝܘܿܡ ܡܸܛܠ ܣܲܒ̣ܪܵܐ ܕܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ:\nܘܡ̣ܢ ܝܲܬ݁ܝܼܪܘܼ ܚܲܝ ܒܹܗ ܒܥܵܠܡܵܐ ܕܠܵܐ ܪܵܚܹܡ ܠܹܗ܀ ܘܲܕܼܡܵܘܒܸ݁ܕܼ ܠܵܗ̇ ܢܲܦ̮ܫܹܗ ܗܵܪܟܵܐ ܐܵܙܹ̇ܠ ܡܸܫܟܲܚ:\nܐܲܬܼܪܵܐ ܪܓ̣ܝܼܓܟܵܐ ܘܚܲܝܹ̈ܐ ܕܢܘܼܗܪܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ܀ ܘܡܸܫܟܲܚ ܢܲܦ̮ܫܹܗ ܕܡܲܠܝܵܐ ܛܘܼ̈ܒܹܐ ܒܥܵܠܡܵܐ ܪܲܒܵܐ:\nܘܫܵܠܡܵܐ ܥܠܵܘܗܝ ܗܵܝ̇ ܕܡܸܫܟܲܚ ܢܲܦ̮ܫܹܗ ܐܸܢ ܡܵܘܒܸ݁ܕܼ ܠܵܗ̇܀ ܗܘ̇ ܓܹܝܪ ܐܲܝܢܵܐ ܕܲܓ̣ܐܸܐ ܘܲܡܢܵܚ ܘܚܵܛܹ̇ܐ ܘܲܚܬܼܝܼܪ:\nܘܲܫܟ̣ܚܝܼܚܝܼܢ ܠܹܗ ܚܲܝܹ̈ܐ ܕܥܵܠܡܵܐ ܘܟ̣ܠ ܓܹܐ̈ܘܵܬܹܗ܀","english":"Only the eyes of the heart were opened, which were held shut for you. And behold, it was shown to you clearly, as it is beautiful. Behold, it shows you, if you see, that it is distinct: that this world is opposite that one in all its workings. For its goods truly come to be evils, and its evils also become goods with certainty. All the goods of this world death fills, and from its evils life flees, as it endures. What is cast into it, the clouds prepare and guard for it, and what is oppressed in it, its expansion has a place in the new world. The Gospel of our Lord thus teaches the simple, and whoever wishes not to consider what is his own. He says plainly that whoever can find his soul, loses it, and whoever loses his soul in the world can find it again. For he loses his soul who is weary, persecuted, oppressed, and crucified daily before his pains and tremors, and dies daily because of the hope of the future world, and from excess lives in it, in the world that does not love him. And he who loses his soul here goes to find a place of trembling and a life of light without end. And he can find his soul full of blessings in the great world, and that which he can find his soul if he loses it is delivered to him. For he who errs, casts, sins, and is insolent, and finds for himself the life of the world and all its riches.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܝ̈ܢܹܐ ܕܠܸܒܵܐ","severity":"info","text":"The phrase 'eyes of the heart' (ܥܲܝ̈ܢܹܐ ܕܠܸܒܵܐ) is a Syriac idiom for spiritual perception, distinct from physical sight. Jacob uses it to introduce a visionary revelation of the contrast between this world and the next.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܒܲܪܬܹܗ ܕܡܵܪܲܢ","severity":"info","text":"The reference to 'the Gospel of our Lord' (ܣܒܲܪܬܹܗ ܕܡܵܪܲܢ) likely alludes to the parable of the Rich Man and Lazarus (Luke 16:19–31), which Jacob is expounding. The phrase 'whoever can find his soul, loses it' echoes ascetic paradoxes in the sayings of Jesus.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative description to direct doctrinal exposition, marked by the phrase 'the Gospel of our Lord thus teaches' (ܣܒܲܪܬܹܗ ܕܡܵܪܲܢ ܗܵܟܲܢ ܡܲܠܦܵܐ). It presents a series of antitheses between this world and the new world, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The 'new world' (ܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ) refers to the eschatological realm of resurrection and eternal life, a common theme in Syriac ascetic theology. Jacob contrasts it with the present world (ܗܵܢܵܐ ܥܵܠܡܵܐ), where goods become evils and vice versa.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܙܩܝܼܦ ܟܠܝܘܿܡ","severity":"info","text":"The image of being 'crucified daily' (ܘܲܙܩܝܼܦ ܟܠܝܘܿܡ) parallels the ascetic suffering of the soul in the world, reminiscent of Ephrem's and Jacob's own metaphors for the Christian life as a daily martyrdom. This is not a direct scriptural citation but a thematic echo.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܡܵܘܒܸ݁ܕܼ ܠܵܗ̇ ܢܲܦ̮ܫܹܗ","severity":"info","text":"The phrase 'he who loses his soul' (ܘܲܕܼܡܵܘܒܸ݁ܕܼ ܠܵܗ̇ ܢܲܦ̮ܫܹܗ) is ambiguous: it could mean either moral ruin or ascetic renunciation. Jacob plays on this paradox, as the context suggests that losing the soul in the world leads to finding it in the new world.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'loses his soul' (ܡܵܘܒܸܕܼ ܢܲܦ̮ܫܹܗ) is ambiguous between damnation and ascetic self-abandonment; Jacob exploits this paradox. The identity of 'the clouds' (ܫܚܵܩܹ̈ܐ) that prepare and guard what is cast into the world is unclear—possibly a metaphor for divine providence or natural processes."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܘܪܵܚܹ̇ܡ ܥܘܼܬܼܪܵܐ ܘܲܒ̣ܩܸܢ̈ܝܵܢܹܐ ܐ̄ܣܝܼܪܵܐ ܢܲܦ̮ܫܹܗ:\nܘܣܵܢܹ̇ܐ ܫܚܵܩܹ̈ܐ ܘܡܲܣܓܸܐ ܥܵܪܹܩ ܡ̣ܢ ܛܘܼܪ̈ܵܦܹܐ܀ ܘܡܸܫܟܲܚ ܢܲܦ̮ܫܹܗ ܒܚܲܝܹ̈ܐ ܓܐܲܝ̈ܵܐ ܕܠܵܐ ܥܵܩ̈ܵܬܼܵܐ:\nܗܵܢܵܐ ܡܵܘܒܸ݁ܕܼ ܘܲܡܚܲܝܸܒ̣ ܠܵܗ̇ ܕܐܸܫܟܲܚ܀ ܘܐܵܙܹ̇ܠ ܝܵܪܹܬܼ ܝܲܡܵܐ ܕܢܘܼܪܵܐ ܐܲܝܟ̣ ܥܲܬ݁ܝܼܪܵܐ:\nܕܗܵܪܟܵܐ ܩܲܒܸܠ̣ ܟܠ ܛܵܒ̣ܵܬܹܗ ܐܲܝܟ̣ ܕܐܸܬܼܐܲܡܪܲܬ݀܀ ܐܘܿ ܠܲܢܝܵܚܹ̈ܐ ܕܥܵܠܡܵܐ ܗܵܢܵܐ ܟܡܵܐ ܡܲܪܝܼܪܝܼܢ:\nܕܢܵܒ̣ܥ̇ܝܼܢ ܡܸܢܗܘܿܢ ܟܠ ܛܘܼܪ̈ܵܦܹܐ ܠܩܲܢܵܝܲܝ̈ܗܘܿܢ܀ ܐܘܿ ܠܲܠܒ̣ܘܼ̈ܫܹܐ ܘܲܠܦܘܼܪ̈ܦܵܥܹܐ ܘܲܠܩܸܢ̈ܝܵܢܹܐ:\nܕܝܵܠ̇ܕܝܼܢ ܚܲܫܹ̈ܐ ܘܟܹܐܒܹ̈ܐ ܘܡܵܘܬܵܐ ܘܟ̣ܠ ܫܘܼܢܵܩܹ̈ܐ܀ ܐܘܿ ܠܡܹܐܟܼ̈ܠܵܬܼܵܐ ܘܠܲܛ̈ܥܵܡܵܬܼܵܐ ܘܲܠܚܲܡܪ̈ܵܢܹܐ:\nܕܐܲܝܢܵܐ ܨܲܗܝܵܐ ܐܸܬ݁ܬܲܓܲܪ ܠܹܗ ܗܵܘ̇: ܥܲܬ݁ܝܼܪܵܐ܀ ܐܘܿ ܠܦܵܬܼܘܿܪܵܐ ܪܲܒܵܐ ܘܡܲܠܝܵܐ ܕܟ̣ܠ ܓܹܐ̈ܘܵܬܼܵܐ:\nܕܢܵܒܼ̈ܥܵܢ ܡܸܢܹܗ ܟܠ ܥܵܩ̈ܵܬܼܵܐ ܒܵܬܲܪ ܩܲܠܝܼܠ܀ ܐܘܿ ܠܹܗ ܠܥܘܼܬܼܪܵܐ ܕܝܲܩܲܪ ܡܵܪܹܗ ܙܲܒ̣ܢܵܐ ܩܲܠܝܼܠ:\nܘܐܵܘܒܸ݁ܠ̣ ܣܲܚ̣ܦܹܗ ܒܝܲܡܵܐ ܕܢܘܼܪܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ܀ ܐܘܿ ܠܩܸܢܝܵܢܵܐ ܡܵܢܵܐ ܥ̣ܒܲܕܼ ܠܹܗ ܠܗܵܘ̇ ܚܲܠܵܫܵܐ:\nܕܐܲܝܟ̣ ܕܲܒ̣ܚܸܠܡܵܐ ܩܢܵܝܗܝ ܘܲܠܥܵܠܲܡ ܗܵܐ ܡܸܫܬܲܢܲܩ܀ ܐܘܿ ܠܹܗ ܠܕܲܗܒ̣ܵܐ ܕܲܟ̣ܡܵܐ ܡܲܛܥܸܐ ܘܠܵܐ ܡܸܬܼܩܲܕܸܐ:\nܕܢܵܦܲܚ ܡܲܚܬܲܪ ܘܲܠܫܘܼܠܵܡܵܐ ܒܢܘܼܪܵܐ ܫܵܕܹܐ܀ ܐܘܿ ܠܐܝܼܩܵܪܹ̈ܐ ܕܐܲܝܟ̣ ܛܸܠܵܠܵܐ ܥ̣ܒܲܪܘ ܘܐܸܬ݁ܛܲܠܲܩܘ:\nܘܲܢܒܲܥ̣ ܡܸܢܗܘܿܢ ܚܸܣܕܵܐ ܘܨܲܥܪܵܐ ܘܟ̣ܠ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܐܘܿ ܠܫܵܪ̈ܘܵܬܹܗ ܘܠܲܚܫܵܡ̈ܝܵܬܹܗ ܕܓܲܒ̣ܪܵܐ ܓܲܐܝܵܐ:\nܕܐܲܝܠܹܝܢ ܚܲܫܹ̈ܐ ܐܸܬ݁ܬܲܓܲܪܘ ܠܹܗ ܒܓܟܵܘ ܓܹܗܲܢܵܐ܀ ܐܘܿ ܠܛܵܒ̣ܵܬܼܵܐ ܕܲܫܩܲܠ̣ ܐܸܢܹܝܢ ܚܹܐܦܵܐ ܪܲܒܵܐ:\nܘܲܚܠܵܦܲܝܗܹܝܢ ܐܲܝܬܝܼ ܙܲܒ̣ܢܵܐ ܟܠ ܒܝܼ̈ܫܵܬܼܵܐ܀","english":"And he loves wealth and is bound by the pains of his soul. And he seeks out the heights and increases his flight from the precipices. And he finds his soul in a life of pride without cares. Behold, he destroys and condemns her that she might find. And he goes to inherit the sea of fire like the rich man. For here he receives all his goods as it was said. O the splendors of this world, how bitter they are! For they sink from being all the precipices to their bottoms. O the garments and the coverings and the pains! For they give birth to sufferings and griefs and death and all abandonments. O the foods and the tastes and the wines! For which thirsty one has the rich man traded himself? O the great and full table of all delights! For from it all cares arise after a little while. O wealth, whose master’s weight a little wind carries away! And it casts his abundance into the sea of fire without end. O the pain, what has it done to that wretched one? For as in a dream he acquired it, and forever, behold, he is deprived. O gold, how much it leads astray and is not consumed! For it blows and makes poor, and at the end casts into the fire. O the honors which like a shadow passed and vanished! And from them came shame and disgrace and all evils. O the beginnings and the adornments of the proud man! For they have traded sufferings to him in the bosom of Gehenna. O the goods which the great stone took! And in exchange for them he brought all evils.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܬܼܪܵܐ","severity":"info","text":"The Syriac noun ܥܘܼܬܼܪܵܐ (ʿuṯrā) means 'wealth' or 'riches'. In this passage it is personified as a force that leads the rich man to destruction, consistent with Jacob's moral critique of worldly possessions.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܡܵܐ ܕܢܘܼܪܵܐ","severity":"info","text":"The phrase 'sea of fire' (ܝܲܡܵܐ ܕܢܘܼܪܵܐ) echoes the imagery of hell as a fiery abyss, reminiscent of the punishment of the rich man in the Lucan parable (Luke 16:19–31). Jacob of Serugh frequently draws on this parable to illustrate eschatological reversal.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from the Valley of Hinnom. In Syriac patristic literature, it denotes the place of eternal punishment, often contrasted with the transient pleasures of this world.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ","severity":"info","text":"The repeated exclamation 'O' (ܐܘܿ) introduces a series of apostrophes (to splendors, garments, foods, wealth, etc.), structuring the passage as a litany of lament over worldly vanities. This rhetorical device is typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ̣ ܕܲܒ̣ܚܸܠܡܵܐ","severity":"info","text":"The simile 'as in a dream' (ܐܲܝܟ̣ ܕܲܒ̣ܚܸܠܡܵܐ) parallels a common motif in Syriac ascetic literature, where earthly acquisitions are likened to fleeting dreams, emphasizing their illusory nature and the inevitability of loss.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܐܸܫܟܲܚ (d-ʾeškaḥ) in line 4 is ambiguous: it could mean 'that she might find' (referring to the soul) or 'that he might find' (referring to the rich man). The English draft takes the former, but the latter is also possible."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ܐܘܿ ܠܹܗ ܠܥܵܠܡܵܐ ܕܲܟ̣ܡܵܐ ܡܲܛܥܸܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܘܒܲܪ̈ܓ̣ܝܼܓ̣ܵܬܹܗ ܫܵܕܹܠ ܚܵܢܹ̇ܩ ܘܡܵܘܒܸ݁ܕܼ ܠܗܘܿܢ܀ ܟܦܝܼܪ ܒܵܟ̣ ܥܵܠܡܵܐ ܕܲܟ̣ܡܵܐ ܣܲܢ̈ܝܵܢ ܫܲܦܝܼܪ̈ܵܬܼܵܟ̣:\nܘܲܟ̣ܡܵܐ ܒܝܼ̈ܫܵܢ ܘܲܡܠ̈ܝܵܢ ܘܵܝܹ̈ܐ ܟܠ ܛܵܒ̣ܵܬܼܵܟ̣܀ ܕܸܚܠܬܼܵܐ ܗ̄ܝܼ ܡܸܢܵܟ̣ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܐܲܣܓܝܼ ܣܲܩ̣ܪܵܟ̣:\nܘܲܒ̣ܥܸܠܕܒ̣ܵܒܹܗ ܪܲܒܵܐ ܚܲܫܒܵܟ̣ ܐܲܝܟ̣ ܕܐܵܦ ܐܝܼܬܲܝܟ܀ ܘܵܝ ܠܲܕܼܪܲܚܡܘܼܟ̣ ܘܵܝ ܬܘܼܒ̣ ܗܵܪܟܵܐ ܠܲܕܼܣܵܢܹ̇ܝܢ ܠܵܟ̣:\nܕܪܲܚܡܵܟ̣ ܝܑܼܩܸܕܼ ܘܲܫܚܝܼܩ ܘܲܠܐܸܐ ܐܲܝܢܵܐ ܕܲܣܢܵܟ̣܀ ܠܡܸܥܪܲܩ ܡܸܟܹܝܠ ܡ̣ܢ ܛܵܒ̣ܵܬܼܵܟ̣ ܥܵܠܡܵܐ ܒܝܼܫܵܐ:\nܕܢܸܓ̣ܕܵܐ ܘܢܘܼܪܵܐ ܘܕܼܝܼܢܵܐ ܪܲܒܵܐ ܒܗܹܝܢ ܡܸܫܟܲܚ ܐ̄ܢܵܫ܀ ܡ̣ܢ ܡܵܘܗܲܒ̣ܬܼܵܟ̣ ܢܸܕܼܚܲܠ ܟܠ ܐ̄ܢܵܫ ܐܸܢ ܦܵܪܘܿܫܵܐ ܗ̄ܘ̣:\nܕܲܒ̣ܓ̣ܵܘ ܕܸܒ̣ܫܵܐ ܡܪܵܪܹ̈ܐ ܣܵܝ̇ܡܲܬ݁ ܡܵܐ ܝܵܗܹ̇ܒ̣ ܐܲܢ̄ܬ݁܀ ܚܠܸܐ ܘܚܵܢܚܹܩ ܐܲܢ̄ܬ݁ ܕܐܵܦ ܚܲܠܝܘܼܬܼܵܟ̣ ܡܲܪܼܪܘܼܬܼܵܐ ܗ̄ܝܼ:\nܛܵܒ̣ܵܬܼܵܟ̣ ܓܹܝܪ ܒܝܼ̈ܫܵܬܼܵܐ ܐ̄ܢܹܝܢ ܐܲܝܟ̣ ܡܵܐ ܕܲܟ̣ܬܼܝܼܒ̣܀ ܡܸܟܹܝܠ ܗܵܫܵܐ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܟ̣ ܠܵܐ ܢܸܕܼܚܲܠ ܐ̄ܢܵܫ:\nܐܸܠܵܐ ܢܸܕܼܚܲܠ ܐܸܢ ܝܵܕܼܘܿܥܵܐ ܗ̄ܘ̣ ܡ̣ܢ ܛܵܒ̣ܵܬܼܵܟ̣܀ ܒܝܼ̈ܫܵܬܼܵܟ̣ ܓܹܝܪ ܗܵܠܹܝܢ ܕܲܣܒܲܠ̣ ܗܵܘ̇ ܡܸܣܟܹ݁ܢܵܐ:\nܡܸܢܗܹܝܢ ܐܸܫܟܲܚ̣ ܗܵܝ̇ ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܘܡܲܢ̣ܢܘܼ ܡܸܫܟܲܚ ܢܣܝܼܡ ܠܸܒܹܗ ܥܲܠ ܒܝܼ̈ܫܵܬܼܵܟ̣:\nܘܢܸܪܚܲܡ ܐܸܢܹܝܢ ܐܸܠܵܐ ܚܠܝܼܨܵܐ ܕܐܲܝܟ̣ ܠܵܥܵܙܲܪ܀ ܐܸܢ ܕܹܝܢ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫ ܒܝܼ̈ܫܵܬܼܵܐ ܕܥܵܠܡܵܐ ܗܵܢܵܐ:\nܐܸܬܼܝܲܕܼܥܲܬ݀ ܠܵܗ̇ ܕܡܸܢܗܹܝܢ ܝܵܪܹܬܼ ܟܠ ܛܵܒ̣ܵܬܼܵܐ܀ ܕܢܸܣܲܒ̣ ܓܹܝܪ ܐ̄ܢܵܫ ܗܵܪܟܵܐ ܘܲܠܗܲܠ ܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ:\nܒܚܲܕܼ ܗ̄ܘ̣ ܥܵܠܡܵܐ ܡܸܬ݁ܬ݁ܢܝܼܚ ܒܲܠܚܘܿܕܼ ܒܐܲܝܢܵܐ ܕܪܵܚܹ̇ܡ܀","english":"O the world, how much it leads the wretched astray!  \nAnd by its vanities it casts down, destroys, and ruins them. I deny you, O world, how many fair helps are yours,  \nand how many evils and full of woes are all your goods! Fear of you is the blessedness of him who has increased your deceit,  \nand his great enemy considers you as though you were not. Woe to him who loves you, and woe again here to him who serves you,  \nfor your lover burns and is consumed, and there is no one who serves you who can escape from your goods, O evil world,  \nfor a wall, a fire, and a great pit are found in them. From your gift every man fears, if he is discerning,  \nfor within honey you place poisons, when you give. Sweet and bitter are you, for even your sweetness is bitterness;  \nyour goods are indeed evils, as it is written. Henceforth now, from your evils no man fears,  \nbut he fears if he is acquainted with your goods. For from these evils which that poor man endured,  \nfrom them he found that kingdom of the house of Abraham. And who can set his heart upon your evils,  \nand love them except one who is firm like Lazarus? If, then, a man loves the evils of this world,  \nit is known that from them he inherits all goods. For if a man takes here and does not give there,  \nin one world he is confined only to him who loves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܦܝܼܪ ܒܵܟ̣","severity":"info","text":"The first-person singular perfect of ܟܦܪ ('deny, reject') is used here as a rhetorical apostrophe: 'I deny you, O world.' This strong verb of renunciation is typical of Jacob's ascetic polemic against worldly goods.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܵܒ̣ܵܬܼܵܟ̣ ܓܹܝܪ ܒܝܼ̈ܫܵܬܼܵܐ ܐ̄ܢܹܝܢ ܐܲܝܟ̣ ܡܵܐ ܕܲܟ̣ܬܼܝܼܒ̣","severity":"info","text":"The phrase 'your goods are indeed evils, as it is written' likely alludes to the biblical paradox that worldly goods are deceptive (cf. Prov 14:20 or Eccl 7:1–2). Jacob does not cite a specific verse but invokes scriptural authority for the inversion of value.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟ݁ܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The 'kingdom of the house of Abraham' refers to the blessed afterlife of the patriarchs, a common Syriac trope for the reward of the righteous poor, as in the Lazarus narrative (Luke 16:22–23). Jacob contrasts this with the rich man's fate.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ̣ ܠܵܥܵܙܲܪ","severity":"info","text":"The comparison 'like Lazarus' directly ties the homily's moral to the Gospel parable (Luke 16:19–31). Jacob presents Lazarus as the model of steadfast endurance of worldly 'evils' that lead to salvation, a standard exegetical move in Syriac tradition.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܟܹܝܠ ܗܵܫܵܐ","severity":"info","text":"The phrase 'Henceforth now' marks a rhetorical pivot from lament over the world's deceptions to a moral exhortation: the listener should fear not the world's evils but its goods, which are more dangerous. This shift structures the passage as a homiletic turn.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܗܲܠ ܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ","severity":"caution","text":"The clause 'and does not give there' is ambiguous: it may mean the rich man fails to give alms in the afterlife (impossible) or that he does not reciprocate in this world. The Syriac likely means he takes worldly goods but does not give them back (i.e., does not share), leading to eschatological confinement.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'and does not give there' (ܘܲܠܗܲܠ ܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܹܗ) is syntactically unclear: 'there' may refer to the afterlife or to a different context in this world. The reading taken is that the rich man hoards goods without reciprocal giving, leading to eschatological punishment."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܐܲܝܢܵܐ ܕܢܸܦܩܲܬ݀ ܢܲܦ̮ܫܹܗ ܗܵܪܟܵܐ ܠܥܵܠܡܵܐ ܗܵܢܵܐ:\nܘܐܲܣܓܝܼ ܪܲܚܡܹܗ ܒܗܵܘ̇ ܕܹܝܢ ܥܵܠܡܵܐ ܠܲܝܬ݁ ܠܹܗ ܐܲܬܼܪܵܐ܀ ܡܲܢ ܓܹܝܪ ܕܲܠܗܲܠ ܣܝܼ̈ܡܵܢ ܐܲܦܵܘ̈ܗܝ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܢܝܵܚܵܐ ܕܗܵܪܟܵܐ ܟܘܼܒܵܐ ܚܫܝܼܒ̣ ܠܹܗ ܕܡܵܚܹ̇ܐ ܘܲܡܫܝܼܡ܀ ܘܗܸܢܹܝܢ ܗܵܠܹܝܢ: ܐܝܼܬܼ ܠܵܟ̣ ܕܬܸܕܲܥ̇ ܢܲܗܝܼܪܵܐܝܼܬܼ:\nܡ̣ܢ ܗܵܘ̇ ܡܲܡܠܠܵܐ ܕܡܲܠܸܠ̣ ܐܲܒ̣ܪܵܡ ܨܹܝܕܼ ܥܲܬ݁ܝܼܪܵܐ܀ ܩܲܒܸ݁ܠ̣ܬ݁ ܠܲܡ ܐܲܢ̄ܬ݁ ܟܠ ܛܵܒ̣ܵܬܼܵܟ̣ ܘܗܘ݀ ܒܝܼ̈ܫܵܬܹܗ:\nܘܲܚܠܵܦ ܗܵܠܹܝܢ ܗܵܐ ܡܸܬ݁ܬ݁ܢܝܼܚ ܗܘ݀ ܘܐܲܢ̄ܬ݁ ܡܸܫܬܲܢܲܩ܀ ܣܲܓܝܼ ܩܲܫܝܵܐ ܡܸܠܬܼܵܐ ܠܫܸܡܥܵܗ̇ ܘܡܲܢ ܣܵܦܹ̇ܩ ܠܵܗ̇:\nܐܸܠܵܐ ܐܲܝܢܵܐ ܕܣܵܢܹ̇ܐ ܢܝܵܚܹ̈ܐ ܛܵܒܹ̈ܐ܀ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܡܸܛܠ ܕܐܸܬ݁ܬ݁ܢܝܼܚ ܗܵܐ ܡܸܫܬܲܢܲܩ:\nܘܥܲܠ ܕܐܸܬܼܓܲܐܝܼ ܒܗܵܠܹܝܢ ܚܲܝܹ̈ܐ ܒܠܲܥܬܹܗ ܢܘܼܪܵܐ܀ ܠܵܐ ܟܬܼܝܼܒ̣ ܕܲܚܛ̣ܵܐ ܐܸܠܵܐ ܕܐܸܬ݁ܬ݁ܢܝܼܚ ܐܵܦ ܐܸܬܼܓܲܐܝܼ:\nܘܲܕܼܒ̣ܵܣܹ̇ܡ ܗ̄ܘ̣ܵܐ ܘܲܠܡܸܣܟܹܢܵܐ ܠܵܐ ܝܵܗܹ̇ܒ̣ ܗ̄ܘ̣ܵܐ܀ ܕܒܲܙ ܐܵܘ ܕܲܚܛܲܦ̣ ܠܵܐ ܐܸܬܼܩܲܛܪܲܓ̣ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ:\nܐܵܦܠܵܐ ܕܐܲܥܘܸܠ̣ ܐܵܦܠܵܐ ܕܐܲܥܘܝܼ ܠܲܟ̣̈ܢܵܘܵܬܹܗ܀ ܠܵܐ (ܩܒܲܠ̣ ܡܸܢܹܗ ܝܲܬܼܡܵܐ ܕܲܚܛܲܦ̣ ܘܐܲܥܕܝܼ: ܢܸܟ̣ܣܵܘ̈ܗܝ:\nܘܠܵܐ ܐܲܪܡܲܠܬܵܐ ܕܥܲܠ̣ ܩܸܢܝܵܢܵܗ̇ ܠܓ̣ܵܘ ܡ̣ܢ ܬܲܪܥܹܗ܀ ܒܗܵܕܹܐ ܒܲܠܚܘܿܕܼ ܡܸܬܼܩܲܛܪܲܓ̣ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܕܲܝܵܢܵܐ:\nܕܡܸܬܼܓܲܐܸܐ ܗ̄ܘ̣ܵܐ ܘܲܒ̣ܡܸܣܟܹ݁ܢܵܐ ܠܵܐ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ܀ ܟܲܕܼ ܢܸܦܩܲܬ݀ ܠܵܗ̇ ܡܲܟ݁ܣܵܢܘܼܬܼܵܐ ܡ̣ܢ ܐܲܒ̣ܪܵܗܵܡ:\nܟܠܗܘܿܢ ܚܲܫܵܘ̈ܗܝ ܘܲܥܒ̣ܝܼ̈ܕܼܵܬܹܗ ܬܢ̣ܵܐ ܠܹܗ ܬܢ̣ܵܐ ܠܹܗ ܟܹܐܢܵܐ܀ ܐܸܠܘܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܐ̄ܚܪܹܢܵܐ ܡܸܕܸܡ ܕܲܚܫܝܼܫ ܗ̄ܘ̣ܵܐ ܒܹܗ:\nܠܵܐ ܟܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܥܠܵܘܗܝ ܙܲܕܝܼܩܵܐ ܘܲܡܚܲܦܸܐ ܠܹܗ܀","english":"How much he poured out his soul here for this world! And he multiplied his love for that world which has no place. For what are the signs of his face that he sets apart so distinctly? The joy of this world he considered a blow that strikes and destroys. And these things: it is yours to know clearly. From that discourse which Abraham spoke to the rich man: I have received all your goods, and he his evils. And in exchange for these things, he is now expanded and you are constricted. Very harsh is the word to hear, and how much it suffices! But how much he endured good joys! That rich man, because he was expanded, is now constricted. And because he rejoiced in these things, in his life his sin is great. It is not written that he sinned, but that he was expanded and also rejoiced. And he took pleasure and did not give to the poor. That he plundered or robbed was not accused of him from sin. Nor that he acted unjustly, nor that he perverted his ways. The orphan whom he robbed and stripped of his garments did not receive from him. Nor the widow who, because of her poverty, [was cast] inside from his door. In this alone he was accused before the judge: that he rejoiced and did not look upon the poor. When the covering was removed from Abraham, all his sorrows and deeds became a lament for him, a lament for him, a wailing. If there had been anything else that was grievous in him, the righteous one would not have stood over him and covered him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܸܦܩܲܬ݀ ܢܲܦ̮ܫܹܗ","severity":"info","text":"The phrase 'poured out his soul' (Syriac ܢܸܦܩܲܬ݀ ܢܲܦ̮ܫܹܗ) is a Semitic idiom for intense devotion or self-exertion, here directed toward the world.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܡ","severity":"info","text":"Abraham (Syriac ܐܲܒ̣ܪܵܡ) is the speaker in the homily's framing narrative, not the biblical patriarch but a character in the parable of the rich man and Lazarus (cf. Luke 16:19–31).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܸܬܼܓܲܐܸܐ","severity":"info","text":"The verb 'rejoiced' (Syriac ܡܸܬܼܓܲܐܸܐ) is central to Jacob's argument: the rich man's sin is not overt injustice but self-indulgent joy that blinds him to the poor, a theme in Syriac ascetical literature.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܲܕܼ ܢܸܦܩܲܬ݀ ܠܵܗ̇ ܡܲܟ݁ܣܵܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'when the covering was removed' marks a structural shift: the homily moves from describing the rich man's earthly delusion to the revelation of his true state before Abraham, a narrative climax.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܚܠܵܦ ܗܵܠܹܝܢ ܗܵܐ ܡܸܬ݁ܬ݁ܢܝܼܚ ܗܘ݀ ܘܐܲܢ̄ܬ݁ ܡܸܫܬܲܢܲܩ","severity":"info","text":"The contrast 'he is expanded and you are constricted' echoes a common Syriac homiletic trope of reversal: the rich man's earthly expansion leads to eschatological constriction, paralleling Jacob's other mimre on wealth.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܒ̣ܵܣܹ̇ܡ ܗ̄ܘ̣ܵܐ ܘܲܠܡܸܣܟܹܢܵܐ ܠܵܐ ܝܵܗܹ̇ܒ̣ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The Syriac text at this point is textually stable, but the English draft's rendering 'took pleasure' for ܘܲܕܼܒ̣ܵܣܹ̇ܡ may under-translate the nuance of 'enjoyed himself' as a moral failing; the verb implies self-indulgent delight, not mere pleasure.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܘܲܕܼܒ̣ܵܣܹ̇ܡ could be read as 'and he enjoyed himself' or 'and he took pleasure', with the moral weight depending on context; the homily treats it as a culpable neglect of the poor.","The phrase 'the orphan whom he robbed and stripped of his garments' may be hyperbolic or a specific example; the text does not clarify if this is a literal accusation or a rhetorical illustration."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ܒܗܵܠܹܝܢ ܕܝܼܠܹܗ ܐܲܟ݁ܣܹܗ ܩܘܼܫܬܵܐ ܟܲܕܼ ܠܵܐ ܛܲܠܡܹܗ:\nܕܲܫܩܲܠ̣ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܟܠ ܛܵܒ̣ܵܬܹܗ ܐ̄ܡܲܪ ܠܹܗ ܒܲܠܚܘܿܕܼ܀ ܠܵܘ ܒܲܚܛܘܼܦܝܵܐ ܐܵܦܠܵܐ ܒܒܸܙܬܼܵܐ ܡܚܲܣܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܕܐܸܠܘܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܘܵܬܹܗ ܗܵܠܹܝܢ ܡܦܲܪܣܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ (ܡܲܕܼܟܵܪܘܼ ܓܹܝܪ ܡܲܕܼܟܲܪ: ܗ̄ܘ̣ܵܐ ܠܹܗ ܗܵܠܹܝܢ ܕܲܗ݀ܘܲܝ̈:\nܘܐܸܠܵܐ ܕܩܲܒܸ݁ܠ̣ ܟܠ ܛܵܒ̣ܵܬܹܗ ܠܵܐ ܐܸܡܲܪ ܠܹܗ܀ ܠܗܵܘ̇ ܟܲܝ ܐܲܝܢܵܐ ܕܐܲܥܘܸܠ̣ ܘܐܲܥ̣ܘܝܼ ܡܵܢ ܓܵܕܹܫ ܠܹܗ:\nܘܠܵܘ ܕܐܸܬܼܓܲܐܝܼ ܐܸܠܵܐ ܕܐܲܓ̣ܥܝܼ ܠܲܟ̣̈ܢܵܘܵܬܹܗ܀ ܗܵܢܵܐ ܝܑܼܩܸܕܼ ܡܸܛܠ ܕܐܲܗܡ̣ܝܼ ܡ̣ܢ ܡܸܣܟܹܢܵܐ:\nܡܲܢ ܕܹܝܢ ܕܐܵܦ ܠܹܗ ܠܡܸܣܟܹܢܵܐ ܒܲܙ̣ ܡܵܢ: ܗܵܘܹ̇ܐ ܠܹܗ܀ ܗܵܘ̇ ܐܸܫܬܲܢܲܩ ܡܸܛܠ ܕܲܒ̣ܣܸܡ ܡ̣ܢ ܩܸܢܝܵܢܹܗ:\nܡܲܢ ܟܲܝ ܕܲܫܩܲܠ̣ ܠܲܚܡܹܗ ܕܟܲܦܢܵܐ ܟܡܵܐ ܗ̄ܘ̣ ܝܲܩܕܵܢܹܗ܀ ܥܲܠ ܕܲܠܒ̣ܘܼܫܹܗ ܓܐܸܐ: ܗ̄ܘ̣ܵܐ ܣܲܓܝܼ ܠܒܸܫ̣ ܓܵܘܙܲܠܬܵܐ:\nܕܗܵܘ̇ ܟܲܝ ܕܐܲܫܠܲܚ ܐܵܦ ܠܐܲܪܡܲܠܬܵܐ ܕܝܼܢܹܗ ܡܵܢܵܘ܀ ܠܡܵܢ: ܐܸܬܼܡܲܠܲܠ ܫܲܪܒܹܗ ܕܗܵܢܵܐ ܒܐܲܪ̈ܝܼܟ̣ܵܬܼܵܐ:\nܘܲܕܼܒ̣ܵܙܘܿܙܵܐ ܘܲܕܼܚܵܛܘܿܦܵܐ ܠܲܝܬܵܘܗܝ ܫܲܪܒܹܗ܀ ܠܗܵܢܵܐ ܓܲܐܝܵܐ ܒܢܘܼܪܵܐ ܣܲܚ̣ܝܦܘܼܗܝ ܥܲܠ ܕܲܓ̣ܐܸܐ ܗ̄ܘ̣ܵܐ:\nܠܒ̣ܵܙܘܿܙܵܐ ܟܲܝ ܐܲܝܕܵܐ ܕܘܼܟ݁ܬܼܵܐ ܡܛܵܬܹܗ ܬܲܡܵܢ܀ ܗܵܢ ܥܲܠ ܕܐܸܬ݁ܬ݁ܢܝܼܚ ܗܘ݀ܵܐ ܝܑܼܕܼܝܼܥܵܐ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ:\nܠܐܲܝܢܵܐ ܕܲܫܚܲܩ̣ ܠܲܟ̣̈ܢܵܘܵܬܹܗ ܐܲܝܟܵܐ ܢܸܒ̣ܥܹܝܘܗܝ܀ ܡܸܣܬܲܒ̣ܪܵܐ ܠܝܼ ܕܠܸܐܫܬܵܐ ܕܗܵܘܬܼܵܐ ܢܚܸܬܼ ܒܵܙܘܿܙܵܐ:\nܟܵܡܲܬ݀ ܥܠܵܘܗܝ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܠܬܲܚܬ݁ ܒܲܬܼܗܘܿܡܵܐ:\nܘܠܵܐ ܝܼܗܒܲܬ݀ ܠܹܗ ܕܢܸܚܙܸܐ ܠܐܲܒ̣ܪܵܡ ܘܲܠܠܵܥܵܙܲܪ܀","english":"these goods of his he truly earned, without wronging anyone. For he would have taken all his good deeds, he said to him alone. Not by robbery nor by plunder did he acquire them. For if he had had these goods, he would have distributed them. (For he would have reminded him of these goods of the world. And if he had not received all his good deeds, he would not have said to him. For that one who would pervert and twist, what would happen to him? And not that he was adorned, but that he twisted his limbs. This one burned because he was deprived of the poor man. But what of that one who also to the poor man, how much? That one was scorched because he delighted in his small portion. But how much more did that one burn who took the bread of hunger? Over his garment he was proud: he wore much a cloak, so that that one who cast off even the garment of his own mother. How much? The story of this one was told in long accounts. And of the robber and the thief there is no story. This proud one, in the fire his limbs were scorched because he was proud. The robber, what place did he reach there? This one who was stretched out, known in the midst of Gehenna. To what place did he cast his limbs, where they sought him? It seems to me that to the fire of that place the robber descended. How much did the flame cover him below in the abyss? And it did not allow him to see Abraham and Lazarus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܗܵܠܹܝܢ ܕܝܼܠܹܗ ܐܲܟ݁ܣܹܗ ܩܘܼܫܬܵܐ","severity":"info","text":"The Syriac states that the rich man earned his goods legitimately, without robbery or plunder, contrasting with the thief and robber who have no story.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from Hebrew Gehinnom; here it locates the rich man's punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܡ ܘܲܠܠܵܥܵܙܲܪ","severity":"info","text":"The names Abraham and Lazarus directly echo the parable in Luke 16:19–31, which Jacob of Serugh is expounding.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܵܙܘܿܙܵܐ","severity":"info","text":"The term 'robber' (ܒܵܙܘܿܙܵܐ) reflects a social concern in late antique Syriac homiletics, where theft is contrasted with legitimate wealth.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܕܼܟܵܪܘܼ ܓܹܝܪ ܡܲܕܼܟܲܪ","severity":"info","text":"The parenthetical 'For he would have reminded him' interrupts the narrative to clarify the rich man's hypothetical distribution of goods, a rhetorical device common in Jacob's homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܐܸܠܘܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܘܵܬܹܗ ܗܵܠܹܝܢ ܡܦܲܪܣܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ is ambiguous: it could mean 'if he had had these goods, he would have distributed them' (as taken) or 'if he had had these goods with him, he would have distributed them to him' (i.e., to the poor man). The English draft follows the former reading."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܗܵܢܵܐ ܕܠܵܐ ܒܲܙ̣ ܚ̣ܙܵܝܗܝ ܠܐܲܒ̣ܪܵܗܵܡ ܘܲܠܠܵܥܵܙܲܪ:\nܚܵܛܘܿܦܵܐ ܕܹܝܢ ܒܐܸܫܬܵܗ̇ ܕܗܵܘܬܼܵܐ ܫܕܸܐ ܘܲܡܫܲܦܲܠ܀ ܓܪܲܦܬܹܗ ܢܘܼܪܵܐ ܘܐܲܚܬܲܬ݀ ܣܵܡܬܹܗ ܠܬܲܚܬ݁ ܒܲܬܼܗܘܿܡܹ̈ܐ:\nܘܠܲܝܬܵܘܗܝ ܫܲܪܒܹܗ ܕܐܸܬܼܚܲܦܝܼ ܠܹܗ ܒܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܛܡܝܼܪ ܗ̄ܘ̣ܵܐ ܒܓ̣ܘܼܡܪܹ̈ܐ ܘܲܫܠܸܐ ܫܲܪܒܹܗ ܘܠܵܐ ܡܸܬܼܡܲܠܲܠ:\nܒܠܲܥܬܹܗ ܗܵܘܬܼܵܐ ܘܲܒ̣ܛܸܠ̣ ܡܹܐܡܪܵܐ ܘܡܲܡܠܠܵܐ ܕܲܥܠܵܘܗܝ܀ ܕܗܵܢܵܐ ܓܲܐܝܵܐ ܝܑܼܕܼܝܼܥ ܘܲܓ̣ܠܸܐ ܕܝܼܢܹܗ ܪܲܒܵܐ:\nܘܫܲܪܒܹܗ ܘܡܲܡܠܠܹܗ ܘܲܗ̈ܦܵܟ̣ܵܬܹܗ ܟܬܼܝܼܒ̣ ܒܲܣܒܲܪܬܼܵܐ܀ ܡܹܐܡܪܵܐ ܕܗܵܢܵܐ ܢܲܪܡܸܐ ܙܵܘܥܵܐ ܥܲܠ ܥܲܬ݁ܝܼܪܹ̈ܐ:\nܘܡ̣ܢ ܬܲܫܥܝܼܬܹܗ: ܪܗܵܒ̣ܬܵܐ ܬܸܦܸܠ ܒܐܲܝܢܵܐ ܕܲܓ̣ܐܸܐ܀ ܚܲܫܵܐ ܪܲܒܵܐ ܢܙܝܼܥܵܗ̇ ܠܡܸܠܲܬܼܝ ܬܸܬܼܢܸܐ ܫܲܪܒܹܗ:\nܘܲܒ̣ܬܸܢ̈ܚܵܬܼܵܐ ܢܡܲܠܠܝܼܘܗܝ ܦܘܼܡܵܐ ܕܪܲܒ݁ ܗ̄ܘ̣ ܟܹܐܒܹܗ܀ ܓܵܥܹ̇ܐ ܒܢܘܼܪܵܐ ܘܲܡܪܝܼܡ ܩܵܠܵܘ̈ܗܝ ܡ̣ܢ ܓܹܗܲܢܵܐ:\nܡܲܣܓܸܐ ܢܵܩܹ̇ܫ ܘܐܲܚܝܼܕܼ ܬܲܪܥܵܐ ܘܠܵܐ ܥܵܢܹ̇ܝܢ ܠܹܗ܀ ܐܲܝܟܵܐ ܕܠܵܐ ܐܝܼܬܼ ܬܲܪܥܵܐ ܠܪ̈ܲܚܡܹܐ ܫܐܸܠ̣ ܗ̄ܘ̣ܵܐ ܪ̈ܲܚܡܹܐ:\nܘܒ̣ܵܬܲܪ ܕܐܸܬ݁ܬ݁ܚܸܕܼ ܬܲܪܥܵܐ ܒܪܘܼܓ̣ܙܵܐ ܢܩܲܫ̣ ܢܸܥܘܿܠ ܗ̄ܘ̣ܵܐ܀ ܐܘܿܗ ܡ̣ܢ ܥܵܠܡܵܐ ܡܵܢܵܐ ܥ̣ܒܲܕܼ ܠܹܗ ܠܗܵܘ̇ ܚܲܠܵܫܵܐ:\nܐܲܣ̣ܪܹܗ ܒܚܘܼܒܹܗ ܘܥܲܠ ܕܲܚܕܼܝܼ ܒܹܗ ܣܒܲܠ̣ ܥܵܩ̈ܵܬܼܵܐ܀ ܡܸܛܠ ܕܐܸܬ݁ܬ݁ܢܝܼܚ ܘܥܲܠ ܕܲܡܠ̣ܵܐ ܒܹܗ ܟܲܪܣܹܗ ܠܲܚܡܵܐ:\nܗܵܐ ܫܚܝܼܩ ܘܲܟ̣ܡܝܼܪ ܘܲܨܗܸܐ ܘܡܲܝܠܸܠ ܡ̣ܢ ܝܲܩܕܵܢܵܐ܀ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܫܐܸܠ̣ ܒܲܦܝܵܣܵܐ ܡ̣ܢ ܒܹܝܬܼ ܡܲܠܟܵܐ:\nܘܝܸܩܪܲܬ݀ ܠܗܘܿܢ ܥܲܠ ܕܲܒ̣ܙܲܒ̣ܢܵܗ̇ ܠܵܐ ܫܲܐܠ̣ܵܗ̇ ܗ̄ܘ̣ܵܐ܀ ܐܸܬ݁ܬ݁ܚܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܬܲܪܥܵܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܘܠܵܘ ܙܲܒ̣ܢܵܐ ܗ̄ܘ̣ܵܐ ܕܲܠܫܘܼ̈ܐܵܠܹܐ ܐܸܕܼܢܵܐ ܢܸܨܠܘܿܢ܀","english":"This one who did not see Abraham and Lazarus by robbery:\n\nThe robber, then, in the fire that was cast and lowered, his skull was large and he sank, placing his foundation in the depths. And his story is not there, for it was hidden from him in flame. He was buried in coals, and his story ceased and was not spoken. His tongue was fire, and the word and speech about him were nullified. For this proud one is known and revealed, his judgment is great. And his story, his speech, and his transformations are written in the Gospel. The word of this one casts fear upon the rich. And from his history: terror fell upon the heart of the wicked. A great pain moved his tongue to tell his story. And with sighs, the mouth of the great one spoke his pain. He cries out in the fire and raises his voice from Gehenna. He multiplies, knocks, and holds the door, and it does not open for him. Where there is no door, he asked for mercy from mercy. And after the door was shut in anger, he knocked, seeking to enter. Oh, from the world, what did he do to that wretched one? He bound him in his love, and in what he rejoiced in, he bore sufferings. Because he was opened and in what he filled his belly with bread, behold, he is choked, stifled, thirsty, and wails from the burning. A drop of water he asked in vain from the palace. And honor came to him, for in the time of his abundance he would not have asked for it. The great door of the kingdom was shut to him. And it was not the time of abundance that knew how to respond to requests.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܵܢܵܐ ܕܠܵܐ ܒܲܙ̣ ܚ̣ܙܵܝܗܝ ܠܐܲܒ̣ܪܵܗܵܡ ܘܲܠܠܵܥܵܙܲܪ","severity":"info","text":"The opening line is syntactically ambiguous: it may mean 'this one who did not see Abraham and Lazarus by robbery' (as in the draft) or 'this one who did not see Abraham and Lazarus, not by robbery' (i.e., the rich man's wealth was not acquired by theft). The latter reading aligns with the preceding passage's emphasis on legitimate acquisition.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܪܲܦܬܹܗ","severity":"info","text":"The term ܓܪܲܦܬܹܗ (grapṯeh) means 'his skull' or 'his cranium.' The image of a large skull sinking into the depths evokes the rich man's punishment in the fiery abyss, a common motif in Syriac eschatological imagery.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܫܲܪܒܹܗ ܘܡܲܡܠܠܹܗ ܘܲܗ̈ܦܵܟ̣ܵܬܹܗ ܟܬܼܝܼܒ̣ ܒܲܣܒܲܪܬܼܵܐ","severity":"info","text":"This phrase explicitly references the Gospel (ܣܒܲܪܬܼܵܐ), i.e., the parable of the Rich Man and Lazarus in Luke 16:19–31. Jacob of Serugh treats the Gospel narrative as the authoritative source for the rich man's story, speech, and transformations.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for the place of punishment in the afterlife, derived from the Hebrew Gehinnom. In Syriac Christian tradition, it is often depicted as a fiery abyss where the damned suffer eternally, as here with the rich man crying out from it.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒ̣ܬܸܢ̈ܚܵܬܼܵܐ ܢܡܲܠܠܝܼܘܗܝ ܦܘܼܡܵܐ ܕܪܲܒ݁ ܗ̄ܘ̣ ܟܹܐܒܹܗ","severity":"info","text":"The passage shifts from third-person narration of the rich man's punishment to a direct description of his cries and actions in Gehenna. This structural move intensifies the dramatic effect, making the rich man's suffering immediate and vivid.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܲܝܬܵܘܗܝ ܫܲܪܒܹܗ ܕܐܸܬܼܚܲܦܝܼ ܠܹܗ ܒܫܲܠܗܹܒ̣ܝܼܬܼܵܐ","severity":"caution","text":"The phrase 'his story is not there, for it was hidden from him in flame' is textually difficult. The Syriac ܐܸܬܼܚܲܦܝܼ ܠܹܗ may be read as passive ('was hidden') or middle ('hid itself'). The sense is that the rich man's narrative is consumed or obscured by the fire, possibly indicating the erasure of his identity in punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause 'ܗܵܢܵܐ ܕܠܵܐ ܒܲܙ̣ ܚ̣ܙܵܝܗܝ ܠܐܲܒ̣ܪܵܗܵܡ ܘܲܠܠܵܥܵܙܲܪ' is ambiguous: it could mean 'this one who did not see Abraham and Lazarus by robbery' or 'this one who did not see Abraham and Lazarus, not by robbery.' The draft takes the former, but the latter better fits the context of the rich man's legitimate wealth.","The phrase 'ܘܲܒ̣ܛܸܠ̣ ܡܹܐܡܪܵܐ ܘܡܲܡܠܠܵܐ ܕܲܥܠܵܘܗܝ' is ambiguous: it may mean 'the word and speech about him were nullified' (as in the draft) or 'his word and speech about him were nullified,' referring to the rich man's own speech being silenced."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܓܢܘܿܢܹܗ ܕܚܲܬܼܢܵܐ ܐܸܬܼܝܲܩܲܪ ܗ̄ܘ̣ܵܐ ܘܥܲܠ̣ ܠܲܚܠܘܿܠܹܗ:\nܘܠܵܐ ܡܩܲܒܸ݁ܠ ܗ̄ܘ̣ܵܐ (ܚܕܼܘܿܓ̣ܵܐ ܐ̄ܚܪܹܢܵܐ: ܒܗܵܘ̇ ܥܸܕܵܢܵܐ܀ ܠܓ̣ܵܘ ܩܲܝܛܘܿܢܵܗ̇ ܥܸܠܲܬ݀ ܟܲܠܬܼܵܐ ܠܡܸܬܼܚܲܬܵܢܘܼ:\nܘܲܕܼܢܵܩܹ̇ܫ ܗ̄ܘܟܵܐ ܕܲܠܩܘܼܒ̣ܠܵܐ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܥܵܢܹ̇ܝܢ ܠܹܗ܀ ܕܒܹܝܬܼ ܢܘܿܚ ܥܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܘܐܸܬ݁ܬ݁ܚܸܕܼ ܬܲܪܥܵܐ ܕܗܵܝ̇ ܟܹܐܘܸܠܵܐ:\nܘܕܲܠܒܲܪ ܦܵܫ̣ܘ ܗ̄ܘ̣ܵܘ ܘܢܸܥܠܘܼܢ ܡܸܟܹܝܠ ܠܵܐ ܦܫܝܼܩܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܠܐܲܝܢܵܐ ܕܠܵܐ ܥܲܠ̣ ܓܲܪܦܹܗ ܝܲܡܵܐ (ܘܡܵܡܘܿܠ ܡܲܝ̈ܵܐ:\nܘܲܠܩܹܒ̣ܘܿܬܼܵܐ ܕܚܲܝܹ̈ܐ ܢܸܥܘܿܠ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ܀ ܡ̣ܢ ܡܵܡܘܿܠܵܐ ܪܲܒܵܐ ܕܢܘܼܪܵܐ ܐ̄ܚܝܼܕܼ ܗ̄ܘ̣ܵܐ ܬܲܪܥܵܐ:\nܘܠܵܐ ܦܵܬܼܚ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܗܵܠܹܝܢ ܕܲܠܓ̣ܵܘ ܕܐܸܫܬܵܘܙܲܒ̣ܘ ܗ̄ܘ̣ܵܘ܀ ܠܵܘ ܡ̣ܢ ܪ̈ܲܚܡܹܐ ܓܠܝܼܙ ܐܲܠܵܗܵܐ ܒܕܼܝܼܢܹܗ ܪܲܒܵܐ:\nܗܘ݀ ܥܸܕܵܢܹܗ ܕܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܠܵܐ ܪ̈ܲܚܡܹܐ ܗ̄ܘ̣ܵܐ܀ ܓܸܪܡܲܬ݀ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܒܝܼܫܬܵܐ ܘܢܸܦܩܲܬ݀ ܥܲܠ ܪ̈ܲܫܝܼܥܹܐ:\nܘܥܲܠ̣ܘ:\nܐܸܬܼܝܲܩܲܪܘ ܪ̈ܵܚܡܹܐ ܬܲܡܵܢ ܒܹܝܬܼ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܡܵܐ ܕܕܲܝܵܢܵܐ ܫ̣ܪܵܐ ܓܙܵܪ ܕܝܼܢܵܐ ܠܵܐ ܡܫܲܐܸ̇ܠ ܬܘܼܒ̣:\nܕܚܵܒ̣ ܓܹܝܪ ܚܵܒ̣ ܠܹܗ ܘܕܲܙܟܟܵܐ ܙܟ̣ܵܐ ܠܹܗ ܘܠܲܝܬ݁ ܫܘܼ̈ܐܵܠܹܐ:܀ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܒܵܬܲܪ ܕܲܫܠܸܡ̣ ܕܝܼܢܵܐ ܪܲܒܵܐ:\nܡܥܝܼܪ ܗ̄ܘ̣ܵܐ ܦܝܵܣܵܐ ܘܡܸܛܠ ܗܵܢܵܐ ܐܵܦܠܵܐ ܫܲܡ̣ܥܘܼܗܝ܀ ܢܸܦܠܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܠܵܗ̇ ܥܪܲܩܬܼܵܐ ܒܦܘܼܡܹܗ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ:\nܘܕܲܝܵܢܵܐ ܬܘܼܒ̣ ܠܵܐ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܡܸܠܬܹܗ ܢܸܫܡܲܥ܀ ܗܘ݀ܵܘ ܫܘܼ̈ܐܵܠܹܐ: ܘܲܢܦܲܩ̣ ܕܝܼܢܵܐ ܒܲܬܼܪܝܼܨܘܼܬܼܵܐ:\nܘܠܲܝܬ݁ ܗ̄ܘ̣ܵܐ ܐܲܬܼܪܵܐ ܠܵܐ ܠܒ̣ܵܥܘܼܬܼܵܐ ܘܠܵܐ ܠܲܦܝܵܣܵܐ܀","english":"The skull of the robber was heavy and he went down to his depth. And he did not accept another companion at that time. Into the heat of her womb, the bride descended to be buried. And he was looking there as if it were opposite him, and he did not enter it. For the spirits had gone up and the door of that prison was shut. And those outside remained, and from then on entry was not easy. To the one who did not go up on the sea of the shoulder and the ford of the waters, and to the tomb of life he could not enter. From the great ford of the mountain, the door was held fast, and those who were inside to be saved did not open it. Not from mercy, for God is hidden in his great judgment. That is the time of that rich man who had no mercy. For his bones were for evil, and it went out over the wicked, and they went up. The mercies were heavy there in the house of the kingdom. When the judge releases a judgment, he does not again ask, for the debtor owes him and the innocent is acquitted, and there are no questions. That rich man, after he rendered the great judgment, was awake to appeasement, and because of this he did not even hear him. The escape fell into the mouth of the flame, and the judge again did not wish to hear his word. Those are the questions, and the judgment went out in righteousness, and there was no place for petition or for appeasement.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܓܢܘܿܢܹܗ ܕܚܲܬܼܢܵܐ","severity":"info","text":"The phrase 'the skull of the robber' continues the previous passage's imagery of the rich man's punishment, where his skull sinks into the depths, symbolizing his descent into hell.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܠܬܼܵܐ","severity":"info","text":"The term 'bride' (ܟܲܠܬܼܵܐ) here is metaphorical, likely referring to the soul or the church, descending into the 'womb' of heat (hell) for burial, echoing Jacob's allegorical style.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܪܥܵܐ ܕܗܵܝ̇ ܟܹܐܘܸܠܵܐ","severity":"info","text":"The 'door of that prison' alludes to the gates of hell, a common motif in Syriac exegesis of the rich man's fate, possibly echoing Revelation 20:13 or similar apocalyptic imagery.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܡܘܿܠܵܐ ܪܲܒܵܐ ܕܢܘܼܪܵܐ","severity":"info","text":"The 'great ford of the mountain' is a geographical metaphor for a barrier to salvation, reflecting Jacob's use of landscape to depict spiritual obstacles, common in Syriac homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ݀ ܥܸܕܵܢܹܗ ܕܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ","severity":"info","text":"This passage shifts from general punishment to the specific time of the rich man, marking a structural transition in the narrative to focus on his judgment and lack of mercy.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܢܦܲܩ̣ ܕܝܼܢܵܐ ܒܲܬܼܪܝܼܨܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'the judgment went out in righteousness' may be ambiguous: it could mean the judgment was executed justly, or that it was publicly proclaimed. The Syriac allows both readings.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bride' (ܟܲܠܬܼܵܐ) is ambiguous: it may refer to the soul, the church, or a specific figure in the parable.","The phrase 'the great ford of the mountain' (ܡܵܡܘܿܠܵܐ ܪܲܒܵܐ ܕܢܘܼܪܵܐ) is unclear in its exact referent, possibly a symbolic barrier or a specific location in hell."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܡܸܛܠ ܗܵܢܵܐ ܠܵܐ ܫܲܕܲܪ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܙܲܕܝܼܩܵܐ:\nܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܠܗܵܘ̇ ܕܐܵܘܚܲܪ ܗ̄ܘ̣ܵܐ ܘܟܸܢ ܫܲܐܠܵܗ̇ ܗ̄ܘ̣ܵܐ܀ ܛܒ̣ܵܬܼܵܟ̣ ܠܲܡ ܩܲܒ݁ܠ̣ܬ݁ ܐܸܢܹܝܢ ܐܵܡܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܘܲܠܠܵܥܵܙܲܪ ܠܵܐ ܝܑܼܕܲܥܬܵܝܗܝ ܟܲܕܼ ܥܲܡܵܟ̣ ܗ̄ܘ̣ܵܐ܀ ܐܸܠܘܼ ܡܥܵܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܬܸܒ̣ ܥܲܡܵܟ̣ ܥܲܠ ܦܵܬܼܘܿܪܵܟ̣:\nܐܵܦܠܵܐ ܗܵܫܵܐ ܡܲܪܚܸܩ ܗ̄ܘ̣ܵܐ ܬܘܼܒ̣ ܡ̣ܢ ܥܸܢܝܵܢܵܟ̣܀ ܐܸܠܘܼ ܕܲܗܸܢ̣ܬ݁ ܢܲܦ̮ܫܹܗ ܥܲܡܵܟ̣ ܒܲܚܫܵܡܝܼܬܼܵܟ̣:\nܫܩܝܼܠ ܗ̄ܘ̣ܵܐ ܥܝܵܕܼܵܟ̣ ܢܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܐܲܝܟ̣ ܚܲܒ݁ܝܼܒ̣ܵܐ܀ ܐܸܠܘܼ ܐܸܫܬܝܼ ܡ̣ܢ ܐܲܓܵܢܵܟ̣ ܕܲܡܛܲܪܲܦ ܗ̄ܘ̣ܵܐ:\nܟܒܲܪ ܗܵܐ: ܗܵܫܵܐ ܢܲܗܪܵܐ ܬܪܲܥ̣ ܠܵܗ̇ ܠܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܠܵܐܐܲܦܸܢܸܩ̣ܬܵܝܗܝ ܥܲܡܵܟ̣ ܬܲܡܵܢ ܒܲܛ̈ܥܵܡܵܬܼܵܐ:\nܘܠܲܝܬ݁ ܧܠܹܗ ܐܘܼܪܚܵܐ ܕܢܹܐܬܸܐ ܠܘܵܬܼܵܟ̣ ܡܵܢ ܩܵܪܹܐ ܐܲܢ̄ܬ݁܀ ܘܥܲܡ ܗܵܠܹܝܢ ܬܘܼܒ̣ ܗܵܘܬܼܵܐ ܣܝܼܡܵܐ ܡܸܨܥܲܬ݀ ܓܲܒܹ̈ܐ:\nܘܠܵܐ ܐܝܼܬܼ ܥܸܒ̣ܪܵܐ: ܕܢܹܐܙܲܠ ܘܢܹܐܬܸܐ ܐ̄ܢܵܫ ܨܹܝܕܼ ܚܲܒ̣ܪܹܗ܀ ܠܵܐ ܡ̣ܢ ܗܵܪܟܵܐ ܕܢܹܐܬܸܐ ܠܘܵܬܼܟ̣ܘܿܢ ܐܝܼܬܼ ܡܲܥܒܲܪܬܵܐ:\nܘܠܵܐ ܡ̣ܢ ܬܲܡܵܢ ܬܹܐܬܼܘܿܢ ܨܹܐܕܲܝܢ ܐܝܼܬܼ ܠܵܗ̇: ܦܘܼܣܵܐ܀ ܦܣܝܼܩ ܗ̄ܘ̣ ܓܲܫܪܵܐ ܘܥܲܡܝܼܩ ܦܲܚܬܵܐ ܘܲܡܠܸܐ ܢܘܼܪܵܐ:\nܘܲܕܼܚܝܼܠ ܢܹܐܪܒܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܡܸܫܟܲܚ ܕܲܢܗܲܠܸܟ̣ ܠܹܗ܀ ܦܲܣܩ̣ܵܗ̇ ܪܘܼܓ̣ܙܵܐ ܠܐܘܼܪܚܵܐ ܕܓܲܒܹ̈ܐ ܕܠܵܐ ܬܗܲܠܸܟ̣ ܬܘܼܒ̣:\nܐܸܠܵܐ ܕܢܸܫܠܸܐ ܟܠܢܵܫ ܒܐܲܬܼܪܹܗ ܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ܀ ܠܵܐ ܡܩܲܒܸ݁ܠ ܬܘܼܒ̣ ܐܲܬܼܪܵܐ ܠܐܲܬܼܪܵܐ ܕܢܸܫܬܲܡܲܫ: ܒܹܗ:\nܘܠܵܐ (ܣܘܼܥܪܵܢܵܐ ܠܓܲܒܵܐ ܢܸܥܒܲܪ: ܡ̣ܢ ܨܹܝܕܼ ܚܲܒ̣ܪܹܗ܀ ܒܹܪܝ ܥܲܠ ܡܵܢܵܐ ܗܵܟܲܢ ܐܵܘܚܲܪܬ݁ ܕܬܸܒ̣ܥܸܐ ܪ̈ܲܚܡܹܐ:\nܘܲܛܥܲܝܬ݁ ܘܐܲܗܡܝܼܬ݁ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ ܘܟܸܢ ܩܲܪܸܒ̣ܬܵܗ̇܀","english":"Because of this, that righteous one did not send. The flood of waters to the one who had delayed, and he had not yet asked for it. \"I did not receive your goodness,\" he was saying to him. And he did not know Lazarus when he was with you. If he had been accustomed to sit with you at your table, even now he would not be far from your side. If he had given himself with you in your service, he would have taken your custom and come to you like a friend. If he had drunk from your cup which was mixed, behold, now the flame has opened a door for itself. I did not bring him out with you there among the tastes, and there is no way for him to come to you when you call. And besides these, a wall was placed between the sides, and there is no crossing, that one might go and come to the side of his companion. Not from here is there a passage to come to you, nor from there is there a way for you to come to his side. The bridge is cut off, and the pit is deep and full of fire, and the chasm is terrifying, and no one is able to walk it. Anger has cut off the path of the sides so that it may not walk again, but that each one may rest in his place where he is. The place no longer receives the place that was used by it, and there is no movement for a side to pass over to the side of his companion. Woe upon me, how then have you delayed to seek mercy, and you erred and were silent from the petition, and then you brought it near?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ","severity":"info","text":"The phrase 'flood of waters' likely refers to a deluge of punishment or judgment, not a literal flood, continuing the imagery of separation and damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܝܼܩܵܐ","severity":"info","text":"The term 'righteous one' (zaddiq) is a standard Syriac designation for a just or holy person, here likely the rich man or a figure of authority in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܐ ܝܑܼܕܲܥܬܵܝܗܝ ܟܲܕܼ ܥܲܡܵܟ̣ ܗ̄ܘ̣ܵܐ","severity":"info","text":"This echoes the parable of the Rich Man and Lazarus (Luke 16:19-31), where the rich man fails to recognize Lazarus even when he is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܦܲܚܬܵܐ ܘܲܡܠܸܐ ܢܘܼܪܵܐ","severity":"info","text":"The description of a deep pit full of fire reflects common Syriac and early Christian imagery of hell, as seen in works like the Apocalypse of Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܲܡ ܗܵܠܹܝܢ ܬܘܼܒ̣ ܗܵܘܬܼܵܐ ܣܝܼܡܵܐ ܡܸܨܥܲܬ݀ ܓܲܒܹ̈ܐ","severity":"info","text":"This passage marks a structural shift from direct address to a description of the barrier (wall, pit, chasm) separating the damned, reinforcing the theme of irreversible separation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܹܪܝ ܥܲܠ ܡܵܢܵܐ ܗܵܟܲܢ ܐܵܘܚܲܪܬ݁","severity":"caution","text":"The phrase 'Woe upon me, how then have you delayed' is ambiguous: it may be the speaker's self-reproach or a rhetorical lament; the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that righteous one' (ܗܵܘ̇ ܙܲܕܝܼܩܵܐ) is unclear: it could be the rich man, a judge, or a divine figure. The reading taken assumes it refers to the rich man based on context.","The phrase 'I did not bring him out with you there among the tastes' (ܠܵܐܐܲܦܸܢܸܩ̣ܬܵܝܗܝ ܥܲܡܵܟ̣ ܬܲܡܵܢ ܒܲܛ̈ܥܵܡܵܬܼܵܐ) is obscure; 'tastes' may refer to sensory experiences or pleasures of the world."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܥܕܲܡܵܐ ܠܗܵܫܵܐ ܐܲܝܟܵܐ ܫܠܸܐ ܗ̄ܘܲܝܬ݁ ܡ̣ܢ ܬܲܟ̣ܫܲܦ̮ܬܵܐ:\nܕܡܸܟܹܝܠ ܩܵܠܵܟ̣ ܠܵܐ ܐ̄ܢܵܫ ܫܵܡܲܥ̇ ܡܵܢ ܡܲܝܠܸܠ ܐܲܢ̄ܬ݁܀ ܣܪܝܼܚ ܗ̄ܘ̣ ܙܲܒ̣ܢܵܗ̇: ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܒܙܲܒ̣ܢܵܐ ܕܲܥ̣ܒܲܪ:\nܘܐܸܣܬܲܠܝܲܬ݀ ܠܵܗ̇ ܘܠܵܐ ܡܸܬܼܩܲܒ݁ܠܵܐ ܡܸܟܵܐ ܘܲܠܗܲܠ܀ ܥܕܲܡܵܐ ܠܗܵܪܟܵܐ ܛܲܝܒ݁ܘܼܬܼܵܐ ܗ̄ܘ̣ܵܬܼ ܕܫܵܡ̇ܥܵܐ ܩܵܠܹ̈ܐ:\nܘܡܸܟܵܐ ܘܲܠܗܲܠ ܗܵܐ ܟܹܐܢܘܼܬܼܵܐ ܛܥܝܼܢܵܐ: ܢܸܓ̣ܕܹ̈ܐ܀ ܡܸܛܠ ܡܵܢܵܐ ܗܵܢܵܐ ܟ̱ܠܹܗ ܢܘܼܓ̣ܪܵܐ ܐܲܒ̣ܣܝܼܬ݁:\nܘܲܥ̣ܒܲܪ ܙܲܒ̣ܢܵܗ̇ ܕܲܬܼܝܵܒ̣ܘܼܬܼܵܐ ܘܟܸܢ ܩܲܪܸܒ̣ܬܵܗ̇܀ ܦܣܝܼܩܝܼܢ ܐܸܢܘܿܢ ܐܲܬܼܪ̈ܵܘܵܬܼܵܐ ܚܲܕܼ ܡ̣ܢ ܚܲܒ̣ܪܹܗ:\nܘܦܲܚܬܵܐ ܕܠܵܐ ܓܫܝܼܪ ܐܝܼܬܼ ܒܲܡܨܲܥܬܼܵܐ ܘܡܵܢ ܥܵܒܹ̇ܕܼ ܐܲܢ̄ܬ݁܀ ܩܲܕܵܐ ܢܘܼܪ̣ܵ ܕܵܘܝܵܐ ܘܲܫܠܝܼ ܡ̣ܢ ܝܲܠ̈ܠܵܬܼܵܐ:\nܕܠܵܐ ܐ̄ܢܵܫ ܥܵܒܲܪ ܡܸܟܵܐ ܠܬܲܡܵܢ ܐܲܝܟ̣ ܕܐܵܡܲܪ ܐܲܢ̄ܬ݁܀ ܚܲܫܵܐ ܪܲܒܵܐ ܠܐܲܝܢܵܐ ܕܫܵܡܲܥ̇ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܡܹܐܡܪܵܐ ܕܚܝܼܠܵܐ ܕܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ ܕܲܟ̣ܡܵܐ ܩܲܫܝܵܐ܀ ܡܲܢ ܕܹܝܢ ܝ]ܗ̄ܒ̣ ܠܝܼ ܐܸܒ̣ܟܸ݁ܐ ܘܐܲܒ̣ܟܸ݁ܐ ܠܲܕܼܫܵܡܲܥ ܠܝܼ:\nܕܲܕܼܠܵܐ ܕܸܡ̈ܥܹܐ ܫܲܪܒܹܗ ܕܕܼܵܘܝܵܐ ܠܵܐ ܡܸܬܼܡܲܠܲܠ:܀ ܓܘܼܢܚܵܐ ܗ̄ܘ̣ ܫܲܪܒܹܗ ܐܸܓ̣ܥܸܐ ܒܚܲܫܵܐ: ܘܟܸܢ ܐܵܡܲܪ ܐ̄ܢܵܐ:\n܀ܟܡܵܐ ܕܚܝܼܠܵܐ ܗ̄ܘ̣ܵܬܼ ܫܵܥܬܼܵܐ ܕܡܲܠܸܠ̣ ܥܲܡ ܐܲܒ̣ܪܵܗܵܡ܀ ܟܲܕܼ ܒܵܥܘܼܬܹܗ ܠܐܲܦܵܘ̈ܗܝ ܛܲܪܦܘܼܗ̇ ܒܬܲܪܥܵܐ ܪܲܒܵܐ:\nܘܦܵܫ̣ ܗ̄ܘ̣ܵܐ ܦܝܵܣܵܐ ܡܲܣܠܲܝ ܘܲܣܢܸܐ ܘܠܵܐ ܡܸܬܼܩܲܒܲܠ܀ ܘܐܸܬܼܦܲܢܝܼ ܠܹܗ ܗܵܘ̇ ܦܸܬܼܓ̣ܵܡܵܐ ܕܲܡܠܸܐ ܪܘܼܓ̣ܙܵܐ:\nܘܝܼܕܲܥ̣ ܕܵܘܝܵܐ ܕܲܠܫܘܼܐܵܠܵܐ ܠܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ܀ ܘܲܚ̣ܙܵܐ ܕܙܲܒ̣ܢܵܐ ܠܵܐ ܝܵܗܹ̇ܒ̣ ܠܹܗ ܐܝܼܕܼܵܐ ܕܲܢܬܼܘܼܒ̣:\nܘܐܸܫܬܲܪܲܪ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܐܝܼܬܼ ܪ̈ܲܚܡܹܐ ܕܲܢܦܲܨܘܿܢܵܝܗܝ܀","english":"Until now, where have you been silent from supplication? From now on, your voice will not be heard, nor will it reach the ear of the one who speaks. The time for repentance has passed, and it has gone away and is not accepted from here to there. Until this point, grace was the hearer of voices, but from here to there, sorrow is lost, and the sinews are cut. Why is all this labor in vain? The time for repentance has passed, and you have not brought it near. The places are separated, one from its companion, and a narrow space without a bridge lies in the middle—what will you do? The voice of the lamenter is still, silent from wailing, so that no one may pass from here to there, as you say. Great pain for the one who hears distinctly the powerful saying of the lamenter's voice, how harsh it is. But what has been given to me? I weep, and I make those who hear me weep, for the story of the lamenter is unspeakable. His story is a groan that cries out in pain, and then he says, \"How powerful was the hour when he spoke with Abraham!\" When his petition was cast before his face at the great gate, he remained a supplicant, rejected and despised, and not received. And that word full of wrath was hidden from him, and the lamenter knew that there is no place for a request. And he saw that time did not give him a hand to return, and he was confirmed that there is no mercy that can soothe him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܕܲܡܵܐ ܠܗܵܫܵܐ ܐܲܝܟܵܐ ܫܠܸܐ ܗ̄ܘܲܝܬ݁ ܡ̣ܢ ܬܲܟ̣ܫܲܦ̮ܬܵܐ","severity":"info","text":"The rhetorical question 'Until now, where have you been silent from supplication?' rebukes the rich man for his delayed repentance, a key theme in Jacob's homily.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܒ̣ܥܵܐ","severity":"info","text":"The Syriac term ܙܲܒ̣ܥܵܐ (zabʿā) means 'time' or 'season,' here specifically the appointed time for repentance, now irrevocably past.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The mention of Abraham recalls the parable's setting (Luke 16:19–31), where the rich man calls to Abraham for help, but here the lamenter reflects on that failed plea.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܬܼܓ̣ܵܡܵܐ ܕܲܡܠܸܐ ܪܘܼܓ̣ܙܵܐ","severity":"info","text":"The 'word full of wrath' likely refers to Abraham's stern reply in the parable (Luke 16:25), which Jacob dramatizes as a hidden, harsh judgment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܟܵܐ ܘܲܠܗܲܠ","severity":"info","text":"The repeated phrase 'from here to there' (ܡܸܟܵܐ ܘܲܠܗܲܠ) marks a structural division between the time of grace and the time of irreversible sorrow.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܸܒ̣ܟܸ݁ܐ ܘܐܲܒ̣ܟܸ݁ܐ ܠܲܕܼܫܵܡܲܥ ܠܝܼ","severity":"info","text":"Jacob's self-referential 'I weep, and I make those who hear me weep' reflects the homiletic tradition of evoking communal lament, a hallmark of Syriac liturgical poetry.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who speaks' (ܡܵܢ ܡܲܝܠܸܠ) is ambiguous: it may refer to Abraham or to God as the ultimate judge; the reading takes it as Abraham, consistent with the parable."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ܘܲܫܪܸܟ̣ ܟ̱ܠܹܗ ܠܲܦܣܵܩ ܣܲܒ̣ܪܵܐ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ:\nܘܲܒ̣ܛܸܠ̣ܘ ܩܵܠܵܘ̈ܗܝ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ ܕܨܹܝܕܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܘܙܸܥܪܲܬ݀ ܢܲܦ̮ܫܹܗ ܒܥܲܝܢܵܘ̈ܗܝ ܘܐܲܗܡ̣ܝܼ ܡ̣ܢ ܬܲܟ̣ܫܲܦ̮ܬܵܐ:\nܘܲܪܢܵܐ ܒܠܸܒܹܗ ܕܠܵܐ ܚܵܢ̇ܝܼܢ ܠܹܗ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܘܥܸܦܲܬ݀ ܥܠܵܘܗܝ ܥܢܵܢܵܐ ܕܢܘܼܪܵܐ ܡ̣ܢ ܟܠ ܓܲܒ݁ܝܼ̈ܢ:\nܘܚܲܒ̣ܛ̣ܘܼܗܝ ܓܘܼܡܪܹ̈ܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܒܐܲܬܼܪܵܐ ܥܲܣܩܵܐ܀ ܘܝܼܠܸܦ̣ ܘܲܚ̣ܙܵܐ ܕܠܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ ܠܡܸܬܼܦܲܠܵܛܘܼ:\nܘܐܸܣܬܲܟܲܠ ܗ̄ܘ̣ܵܐ ܕܲܠܛܘܼܪܵܦܹܗ ܠܲܝܬ݁ ܫܘܼܠܵܡܵܐ܀ ܘܲܩ̣ܪܵܐ ܐܲܣܓܝܼ ܘܦܸܣܩܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܠܵܗ̇ ܕܠܵܐ ܥܵܢܹ̇ܝܢ ܠܹܗ:\nܘܫܐܸܠ̣ ܛܘܼܦܬܼܵܐ ܘܐܸܬܼܦܲܢܝܼ ܠܹܗ ܕܠܵܐ ܝܵܗ̇ܒܝܼܢ ܠܹܗ܀ ܘܝܲܠܦܹܗ ܠܐܲܬܼܪܵܐ ܕܲܒ̣ܫܸ̈ܐܠܵܬܼܵܐ ܠܵܐ ܡܥܵܕܼܝܼܢ ܒܹܗ:\nܘܲܚ̣ܙܵܐ ܕܓܲܒܹ̈ܐ ܦܲܪܝܼܩܝܼܢ ܐ̄ܢܘܿܢ ܚܲܕܼ ܡ̣ܢ ܚܒ̣ܪܹܗ܀ ܘܐ̄ܢܵܫ ܡ̣ܢ ܬܲܡܵܢ ܕܢܸܥܒܲܪ ܨܹܐܕܼܵܘܗܝ ܠܵܐ ܡܸܫܬܲܥܒܲܕܼ:\nܘܕܼܢܹܐܙܲܠ ܗܘ݀ ܣܟ̣ܝܼܪܵܐ ܗ̄ܝܼ ܐܘܼܪܚܵܐ: ܕܠܵܐ ܢܗܲܠܸܟ̣ ܒܵܗ̇܀ ܘܓܲܫܪܵܐ ܦܣܝܼܩ ܗ̄ܘ̣ ܘܠܵܐ ܐ̄ܢܵܫ ܥܵܒܲܪ ܐܲܝܟ̣ ܕܲܣܒܲܪ ܠܹܗ:\nܘܬܲܪܥܵܐ ܐ̄ܚܝܼܕܼ ܗ̄ܘ̣ ܘܠܵܐ ܦܵܬܼܚ̇ܝܼܢ ܠܹܗ ܠܲܕܼܢܵܩܹ̇ܫ ܒܹܗ܀ ܘܲܡܣܲܝܲܟ̣ ܗ̄ܘ̣ ܐܲܬܼܪܵܐ ܒܐܲܬܼܪܹܗ ܘܠܵܐ ܡܩܲܒܸ݁ܠ ܬܘܼܒ̣:\nܠܵܐ ܥܵܠܘܿܠܹ̈ܐ ܘܠܵܐ ܢܸܦܘܿܩܹ̈ܐ ܒܚܲܕܼ ܡ̣ܢ ܐܸܣܟܹܝܡ܀ ܘܠܵܐ ܐܝܼܬܼ ܐܵܣܝܵܐ ܕܢܹܐܬܸܐ ܢܸܓܘܿܫ ܟܹܐܒܹܗ ܪܲܒܵܐ:\nܘܠܵܐ ܣܵܥܘܿܪܵܐ ܕܢܸܥܒܸ݁ܕܼ ܡܸܕܸܡ ܠܲܚܒ̣ܵܪ̈ܵܬܹܗ܀ ܘܝܲܠܦܹܗ ܠܫܘܼܚܢܵܐ ܕܲܠܥܵܠܲܡ ܗ̄ܘ̣ ܕܠܵܐ ܚܘܼܠܡܵܢܵܐ:\nܘܐܲܗܡ̣ܝܼ ܒܠܸܒܹܗ ܡ̣ܢ ܒܵܥܘܼܬܼܵܐ ܕܠܵܐ ܢܩܲܪܸܒ̣ ܬܘܼܒ̣܀","english":"And he cut off all hope within Gehenna.\nAnd his voice ceased from the supplication that was toward Abraham. And his soul trembled in his eyes, and he was silent from entreaty.\nAnd he thought in his heart that there was no way for him to the house of Abraham. And a cloud of darkness covered him from all sides.\nAnd coals of flame struck him in that harsh place. And he learned and saw that there is no place to escape.\nAnd he perceived that his torment has no end. And he cried out much, but it was cut off, so that it did not reach him.\nAnd he asked for a drop, and it was denied him, for they did not give it to him. And he learned that the place of the infernal regions does not pass away.\nAnd he saw that the saved are separated, not one from his companion. And he despaired from there, for what had passed by him could not be undone.\nAnd the way he had come was blocked, so that he could not walk on it. And the bridge was broken, and no one could cross as he had hoped.\nAnd the door was shut, and it would not open for him to knock on it. And the place was sealed in its place, and it received no more.\nThere were no comings or goings in any manner. And there was no physician who could come and feel his great pain.\nAnd no helper who could do anything for his wounds. And he learned that the darkness is eternal, without healing.\nAnd he was silent in his heart from supplication, for he would not approach again.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (Syriac ܓܹܗܲܢܵܐ) is the standard Syriac term for hell, derived from Hebrew גֵּי־הִנֹּם. Jacob uses it to denote the place of final punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"Abraham appears as the gatekeeper of paradise in the rich man's plea, echoing the role of Abraham in Luke 16:19–31, where the rich man calls out to him.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܲܫܪܸܟ̣ ܟ̱ܠܹܗ ܠܲܦܣܵܩ ܣܲܒ̣ܪܵܐ","severity":"info","text":"The phrase 'cut off all hope' reflects a common Syriac homiletic motif: the irrevocable loss of salvation after death, central to Jacob's eschatological warning.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܝܲܠܦܹܗ ܠܐܲܬܼܪܵܐ ܕܲܒ̣ܫܸ̈ܐܠܵܬܼܵܐ","severity":"info","text":"This passage forms a narrative climax: the rich man's progressive realization of damnation, structured as a series of negations (no escape, no end, no physician).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܓܲܫܪܵܐ ܦܣܝܼܩ","severity":"info","text":"The broken bridge motif parallels the 'bridge of judgment' in Syriac apocalyptic literature (e.g., the Cave of Treasures), symbolizing the impossibility of crossing from death to salvation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܲܚ̣ܙܵܐ ܕܓܲܒܹ̈ܐ ܦܲܪܝܼܩܝܼܢ ܐ̄ܢܘܿܢ ܚܲܕܼ ܡ̣ܢ ܚܒ̣ܪܹܗ is ambiguous: it may mean 'the saved are separated, not one from his companion' (i.e., each soul isolated) or 'the saved are separated, not one from his companion' (i.e., no one is saved alongside another). The translation takes the former, emphasizing isolation in damnation."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܣ̣ܢܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܥܘܼܬܼܪܹܗ ܘܲܠܛܲܒ̣ܵܬܹܗ:\nܘܫܵܛ̣ ܗ̄ܘ̣ܵܐ ܘܲܒ̣ܣܲܪ ܐܵܦ ܠܲܢܝܵܚܵܘ̈ܗܝ ܘܲܠܓܹܐ̈ܘܵܬܹܗ܀ ܝܲܗ̄ܒ̣ ܗ̄ܘ̣ܵܐ ܥܵܝܵܐ ܠܟ̣ܠܹܗ ܕܲܗܒܹܗ ܘܲܠܩܸܢܝܵܢܹܗ:\nܘܐܲܗܸܠ̣ ܣܓܝܼ ܒܲܠܒ̣ܘܼ̈ܫܹܐ ܘܲܒ̣ܦܘܼܪ̈ܦܵܥܹܐ܀ ܬܲܡܵܢ ܝܑܼܠܸܦ̣ ܕܗܵܪܟܵܐ ܕܢܹܐܠܲܦ ܠܵܐ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ:\nܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܢܘܼܪܵܐ ܡܥܝܼܪ̈ܵܢ ܥܲܠ ܡܵܪ̈ܲܝܗܹܝܢ܀ ܗܘ݀ܵܬܼ ܣܵܦܲܪܬܹܗ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܘܗܝ݀ ܚܲܟܸܡܬܹܗ:\nܕܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܲܠܡܸܣܟܹܢܵܐ ܡܬܼܘܿܡ ܠܵܐ ܢܫܘܼܛ܀ ܒܥܲܪ̈ܩܹܐ ܕܢܘܼܪܵܐ ܒܠܲܥ̣ ܗ̄ܘ̣ܵܐ ܘܝܼܠܸܦ̣ ܡ̣ܢ ܕܲܝܵܢܵܐ: ܕܲܣܢܸܐ:\nܠܹܗ ܠܐ̄ܢܵܫ ܢܲܪܟܸ݁ܢ ܥܲܝܢܵܘ̈ܗܝ ܡ̣ܢ ܡܸܣܟܹ݁ܢܹ̈ܐ:܀ ܐܲܝܟ̣ ܒܹܝܬܼ ܣܸܦܪܵܐ: ܗܘ݀ܵܬܼ ܓܹܗܲܢܵܐ ܘܒ̣ܵܗ̇ ܐܸܬܼܚܲܟܲܡ:\nܐܲܝܟܲܢ ܕܙܵܕܹܩ ܕܢܸܬ݁ܕܲܒܲܪ ܒܹܗ ܒܥܘܼܬܼܪܵܐ ܡܵܪܹܗ܀ ܘܲܟ̣ܒܲܪ ܗܵܠܹܝܢ ܩܵܠܹ̈ܐ ܝܲܗ̄ܒ̣ ܗ̄ܘ̣ܵܐ ܒܓ̣ܵܘ ܓܹܗܢܵܐ:\nܕܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܚ̣ܙܵܐ ܥܘܼܬܼܪܵܐ ܕܐܲܝܟ̣ ܡܵܐ ܕܲܚܙܹ̇ܝܬܼ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܲܠܒܸܫ̣ ܪ̈ܘܼܩܥܹܐ ܒܥܵܠܡܵܐ ܘܲܚܕܲܪ:\nܕܒ̣ܘܼܨܵܐ ܕܠܸܒ̣ܫܹ̇ܬܼ ܐܲܥܝܼܪ ܥܠܲܝ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܲܗܘ݀ܵܐ ܣܢܝܼܩܵܐ ܐܲܝܟ̣ ܠܵܥܵܙܲܪ:\nܘܲܡܛ̣ܵܐ ܠܐܲܬܼܪܹܗ ܘܝܼܪܸܬܼ ܛܘܼܒ̣ܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܲܗܘ݀ܵܐ ܟܲܦܢܵܐ ܘܲܨܗܵܐ: ܬܲܡܵܢ:\nܕܝܵܗ̇ܒ݁ܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܗܵܪܟܵܐ ܡܲܝ̈ܵܐ ܐܸܢ ܒܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܠܵܐ ܣܒܲܥ̣ ܠܲܚܡܵܐ ܒܥܵܠܡܵܐ ܒܝܼܫܵܐ:\nܕܐܸܢܵܐ ܕܣܸܒ̣ܥܹ̇ܬܼ ܗܵܐ ܝܵܩܹ̇ܕܼ ܐ̄ܢܵܐ ܡܲܪܝܼܪܵܐܝܼܬܼ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܠܵܐ ܐܸܬܼܓܲܐܝܼ ܒܚܲܝܹ̈ܐ ܬܲܡܵܢ:\nܘܐܸܬ݀ܵܐ ܠܗܵܪܟܵܐ ܘܲܚ̣ܝܵܐ ܫܲܦܝܼܪ ܐܲܝ̣ ܠܵܥܵܙܲܪ܀","english":"At that time he had renounced his wealth and his goods. And he stripped and also sold his possessions and his treasures. He gave away all his gold and his silver. And he spent much on garments and coverings. There he learned that here what he had learned he had not wished: that the steps of the rich are swift over their masters. O the wisdom of Gehenna, and O its cunning! For it was fitting for him that he should never have helped the poor. In the ravines of the rich he was swallowed up, and he learned from the judge: that he had erred in not giving to the poor, and had turned his eyes away from the destitute. Like a school, Gehenna became, and in it he was taught: how it is fitting that one be governed by one's wealth, its master. And already these voices he was uttering within Gehenna: \"Blessed is he who saw wealth like what I have seen! Blessed is he who wore embroidered robes in the world and went around: for the linen that I wore has kindled a flame upon me! Blessed is he who was a beggar like Lazarus: and reached his place and inherited the blessing of Abraham's house! Blessed is he who was hunger and thirst: there, where they would give him water if he wished! Blessed is he who did not eat bread in the evil world: for I who ate, behold I burn bitterly! Blessed is he who was not adorned in life there: and came here and lived well like Lazarus!","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ ܕܢܘܼܪܵܐ ܡܥܝܼܪ̈ܵܢ ܥܲܠ ܡܵܪ̈ܲܝܗܹܝܢ","severity":"info","text":"The phrase 'the steps of the rich are swift over their masters' is a proverbial expression of reversal: the rich man's own wealth now dominates him. The Syriac ܕܲܪ̈ܓ̣ܝܼܓ̣ܵܬܼܵܐ (steps) carries a sense of swift movement, emphasizing the loss of control.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܲܗܘ݀ܵܐ ܣܢܝܼܩܵܐ ܐܲܝܟ̣ ܠܵܥܵܙܲܪ","severity":"info","text":"The beatitudes 'Blessed is he who was a beggar like Lazarus' directly echo the Lucan parable (Luke 16:19–31). Jacob of Serugh here inverts the expected blessing: the rich man now envies Lazarus's poverty, which led to salvation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (Syriac ܓܹܗܲܢܵܐ) is depicted as a didactic space, 'like a school' (ܐܲܝܟ̣ ܒܹܝܬܼ ܣܸܦܪܵܐ). This pedagogical image of hell is characteristic of Jacob of Serugh's homiletic style, emphasizing moral instruction through punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܘܼܒ̣ܵܘܗܝ ܠ...","severity":"info","text":"The passage shifts into a series of five beatitudes (ܛܘܼܒ̣ܵܘܗܝ ܠ...), each contrasting the rich man's former life with his current torment. This rhetorical device structures the rich man's lament and underscores the reversal of values.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܟ̣ܒܲܪ ܗܵܠܹܝܢ ܩܵܠܹ̈ܐ ܝܲܗ̄ܒ̣ ܗ̄ܘ̣ܵܐ ܒܓ̣ܵܘ ܓܹܗܢܵܐ","severity":"info","text":"The rich man's utterance of beatitudes from within Gehenna is a dramatic inversion of the Gospel's beatitudes (Matthew 5:3–12). Jacob of Serugh uses this to highlight the rich man's belated recognition of true blessedness, a theme later echoed in Syriac monastic literature.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܣܢܸܐ: ܠܹܗ ܠܐ̄ܢܵܫ ܢܲܪܟܸ݁ܢ ܥܲܝܢܵܘ̈ܗܝ ܡ̣ܢ ܡܸܣܟܹ݁ܢܹ̈ܐ","severity":"caution","text":"The Syriac text at this point is ambiguous: ܕܲܣܢܸܐ could be read as 'that he erred' or 'that he was mistaken'. The English draft takes it as 'that he had erred', but the syntax allows a reading of 'that he was foolish' in not helping the poor. The sense is clear but the nuance is debated.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܣܢܸܐ ܠܹܗ ܠܐ̄ܢܵܫ could be read as 'that he erred' or 'that he was foolish'; the English draft opts for 'erred'.","The beatitudes are spoken by the rich man, but the text does not explicitly mark them as direct speech until 'he was uttering' (ܝܲܗ̄ܒ̣ ܗ̄ܘ̣ܵܐ ܒܓ̣ܵܘ ܓܹܗܢܵܐ)."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܲܟ̣ܪܝܼܗ ܘܲܟ̣ܦܸܢ ܐܲܝܟ̣ ܡܸܣܟܹܢܵܐ:\nܘܣܵܡ̣ܘܼܗܝ ܨܹܐܕܼܵܘܗܝ ܢܸܚܸܐ ܥܲܡܹܗ ܕܠܵܐ ܛܘܼܪܵܦܵܐ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܪܲܕܼܦܘܼܗܝ ܫܘܼܚ̈ܢܹܐ ܒܥܵܠܡܵܐ ܕܲܠܗܲܠ:\nܘܠܵܐ ܚ̣ܙܵܐ ܗܵܪܟܵܐ ܓܘܼܡܪ̈ܲܝ ܢܘܼܪܵܐ ܕܲܟ̣ܪ̈ܝܼܟ̣ܵܢ ܠܝܼ:܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܢܵܘܠܘܼܗܝ ܟܹܐܒܹ̈ܐ ܘܲܣܢܝܼܩܘܼܬܼܵܐ:\nܘܒܲܝܢܵܬܼ ܓܲܠܠܹ̈ܐ ܕܢܘܼܪܵܐ ܐܲܟ̣ܘܵܬܼܝ ܠܵܐ ܐܸܬ݁ܛܪܦ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܠܵܐ ܐܸܫܬܲܪܬܲܚ:\nܘܲܦܠܲܛ̣ ܗܵܪܟܵܐ ܡ̣ܢ ܓܵܘܙܲܠܬܵܐ ܕܲܠܚܝܼܡܵܐ ܠܝܼ܀ ܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܲܗܘ݀ܵܐ ܥܲܒ̣ܕܵܐ ܠܡܸܣܟܹܢܘܼܬܼܵܐ:\nܘܠܵܐ ܐܸܫܬܲܡܲܗ ܡܵܪܵܐ ܠܥܘܼܬܼܪܵܐ ܘܝܼܩܸܕܼ ܐܲܟ̣ܘܵܬܼܝ܀ ܟܦܝܼܪ ܒܲܠܒ̣ܘܼ̈ܫܹܐ ܘܲܒ̣ܩܸܢ̈ܝܵܢܹܐ ܘܲܒ̣ܦܘܼܪ̈ܦܵܥܹܐ:\nܘܲܒ̣ܓܹܐ̈ܘܵܬܹܗ ܘܲܒ̣̈ܛܵܒ̣ܵܬܹܗ ܕܥܵܠܡܵܐ ܕܲܠܗܲܠ܀ ܡܲܢ ܕܹܝܢ ܥܲܒ̣ܕܲܢܝ ܬܲܡܵܢ ܩܸܢܵܐ ܠܟܹܐܒܹ̈ܐ ܟܠܝܘܿܡ:\nܘܝܲܗ̄ܒ̣ ܠܝܼ ܗܵܪܟܵܐ ܐܸܩܪܘܿܒ̣ ܠܐܲܬܼܪܵܐ ܕܒܹܝܬܼ ܠܵܥܵܙܲܪ܀ ܡܲܢ ܕܹܝܢ ܚܲܕܼܪܘܼܢܝ ܟܲܠܒܹ̈ܐ ܒܥܵܠܡܵܐ ܘܲܠܟܲܚ̣ܘ ܫܘܼܚ̈ܢܲܝ:\nܘܦܲܨܝܲܢܝ ܗܵܪܟܵܐ ܡ̣ܢ ܢܘܼ̈ܟ̣ܬܵܬܼܵܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܡܲܢ ܕܹܝܢ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܐܘܼܪܚܵܐ ܠܡܵܪܝܵܐ ܠܡܵܘܬܵܐ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ:\nܘܥܸܢ̇ܕܹܬܼ ܡܸܢܵܗ̇ ܐܲܝܟ̣ ܡܵܐ ܕܥܸܢ̇ܕܹܬܼ ܡ̣ܢ ܓܹܐ̈ܘܵܬܼܵܐ܀ ܥ̣ܒܲܪ ܐܲܝܟ̣ ܚܸܠܡܵܐ ܘܐܲܝܟ̣ ܛܸܠܵܠܵܐ ܟܠܗܹܝܢ ܛܵܒ̣ܵܬܼܝ:\nܘܗܵܪܟܵܐ ܠܒ̣ܝܼ̈ܫܵܬܼܝ ܠܲܝܬ݁ ܫܘܼܠܵܡܵܐ ܘܡܵܢܵܐ ܐܸܥܒܸ݁ܕܼ܀ ܡܲܢ ܕܹܝܢ ܝܲܗ̄ܒ̣ ܠܝܼ ܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼ̈ܬܹܐ ܕܢܹܐܙܲܠ ܢܹܐܡܲܪ:\nܒܥܵܠܡܵܐ ܕܲܠܗܲܠ ܒܐܲܝܠܹܝܢ ܚܲܫܹ̈ܐ ܣܚܝܼܦ ܐ̄ܢܵܐ ܗܵܪܟܵܐ܀","english":"Blessed is the one who was naked and hungry like a beggar,\nAnd placed his limbs beside him without covering. Blessed is the one whose rags pursued him in the world below,\nAnd he did not see here the coals of the fire of the naked ones like me. Blessed is the one whose children are pains and afflictions,\nAnd the houses of stones of fire like mine were not scattered. Blessed is the one for whom the bread of the day was not broken,\nAnd he brought forth here from the treasury of the living for me. Blessed is the one who was a servant to poverty,\nAnd did not marvel at wealth and burn like me. He denied garments and coverings and cloaks,\nAnd his treasures and his goods of the world below. But what did my deeds do there? They became a nest for pains every day,\nAnd gave me here near the place of the house of Lazarus. But what did my servants do? Dogs in the world, and they licked my sores,\nAnd they cleansed me here from the sparks of the flame. But what was the way for the Lord to death within Gehenna?\nAnd I was saved from it as I was saved from the treasures. He passed like a dream and like a shadow, all my goods,\nAnd here my garments have no end, and what shall I do? But what gave me a sign from the dead to go and say,\nIn the world below, among which pains a man is immersed here?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of macarisms ('Blessed is the one who...') spoken by the rich man, contrasting his former wealth with his present suffering and the beggar's blessed state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܒ̣ܵܘܗܝ","severity":"info","text":"The Syriac word ṭūbāw(hy) ('Blessed is/are') introduces a macarism, a rhetorical form common in Syriac literature, often used to praise ascetic poverty or spiritual insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The term Gehenna (ܓܹܗܲܢܵܐ) echoes New Testament usage (e.g., Matt 5:22) and Syriac tradition, referring to the place of punishment in the afterlife, here linked to the rich man's fate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"The name Lazarus (ܠܵܥܵܙܲܪ) refers to the beggar in the parable (Luke 16:19–31), and the rich man's mention of 'the house of Lazarus' situates this passage as a dramatic expansion of the parable's afterlife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The rich man's lament that his goods 'passed like a dream and like a shadow' parallels a common Syriac ascetic trope, found also in Ephrem, contrasting worldly transience with eternal reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ ܕܹܝܢ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܐܘܼܪܚܵܐ ܠܡܵܪܝܵܐ ܠܡܵܘܬܵܐ","severity":"caution","text":"The phrase 'the way for the Lord to death within Gehenna' is obscure; it may be a corruption or a unique theological image. The Syriac is ambiguous, and the English draft's rendering is tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the way for the Lord to death within Gehenna' is unclear; it may refer to Christ's descent into hell or a metaphorical path. The reading 'saved from it' (ܥܸܢ̇ܕܹܬܼ) is also ambiguous, possibly meaning 'I escaped' or 'I was prepared'."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܒܗܵܠܹܝܢ ܙܵܘ̈ܥܹܐ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܕܵܘܝܵܐ ܒܲܫܝܘܿܠ:\nܘܲܒ̣ܬ݀ܢ̈ܚܵܬܼܵܐ ܡܪܝܼܡ ܗ̄ܘ̣ܵܐ ܩܵܠܹܗ ܘܠܵܐ ܥܵܢܹ̇ܝܢ ܠܹܗ܀ ܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ ܫܐܸܠ̣ ܒܲܦܝܵܣܵܐ ܘܠܵܐ ܝܲܗ̄ܒ̣ܘ ܗ̄ܘ̣ܵܘ ܠܹܗ:\nܘܐܸܠܘܼ ܫܲܩ̣ܠܵܗ̇ ܠܛܘܼܦܬܼܵܐ ܡܵܢ ܟܲܝ ܡܸܬܼܥܲܕܲܪ ܗ̄ܘ̣ܵܐ܀ ܐܘܿ ܥܲܬ݁ܝܼܪܵܐ ܪܲܒܵܐ ܘܓܲܐܝܵܐ ܘܒܲܪ ܓܹܐ̈ܘܵܬܼܵܐ:\nܠܡܵܢܵܐ ܙܥܘܿܪܝܵܐ ܫܐܸܠܬܼܵܟ̣ ܗܵܟܲܢ ܟܲܕܼ ܫܵܐܹ̇ܠ ܐܲܢ̄ܬ݁܀ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܠܝܲܡܵܐ ܕܢܘܼܪܵܐ ܡܵܢ ܬܸܥܒܸ݁ܕܼ ܗ̄ܘ̣ܵܬܼ:\nܘܲܒ̣ܗܵܘ̇ ܡܲܕܼܒ݁ܪܵܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܟܡܵܐ ܬܸܣܦܲܩ ܗ̄ܘ̣ܵܬܼ܀ ܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ ܠܗܵܝ̇ ܓܵܘܙܲܠܬܵܐ ܕܠܲܝܬ݁ ܠܵܗ̇ ܓܸܫܵܐ:\nܐܸܠܘܼ ܐ̄ܬܲܬ݀ ܠܵܟ̣ ܕܲܫܐܸܠܬܵܗ̇: ܡܵܢ ܥܵܒܼ̇ܕܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܙܥܘܿܪܝܵܐ ܗ̄ܝܼ ܫܐܸܠܬܼܵܟ̣ ܟܲܕܼ ܒܵܥܘܼܬܼܵܟ̣ ܣܲܓܝܼ ܪܲܒܵܐ:\nܘܲܠܡܵܢ ܗܵܟܲܢ ܬܲܙܥܲܪ ܬܸܫܐܲܠ ܡ̣ܢ ܒܹܝܬܼ ܡܲܠܟܵܐ܀ ܐܵܡܲܪ ܕܵܘܝܵܐ ܘܐܸܢ ܟܲܕܼ ܗܵܟܲܢ ܗܵܐ ܠܵܐ ܢܸܣ̇ܒܹܝܬܼ:\nܐܸܠܘܼ ܫܸܐ̇ܠܹܬܼ ܡܸܕܸܡ ܪܲܒܵܐ ܡܵܢ ܗܵܘܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܐܸܢ ܟܲܕܼ ܛܘܼܦܬܼܵܐ ܗ̄ܝܼܒܥܹ̇ܝܬܼ ܡ̣ܢ ܬܲܡܵܢ ܒܸܗܬܲܬ݀ ܒܵܥܘܼܬܼܝ:\nܐܸܠܘܼ ܐܲܣ̇ܓܝܼܬܼ ܡܵܢ ܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܢܸܗܘܸܐ ܗ̄ܘ̣ܵܐ ܠܝܼ܀ ܒܡܸܕܸܡ ܕܲܙܥܘܿܪ ܥܝܵܕܼܵܘ̈ܗܝ ܕܐܲܬܼܪܵܐ ܢܲܣ̇ܝܼܬܼ ܕܐܹܠܲܦ:\nܘܗܵܐ ܝܑܼܠܦ̇ܬܹܗ ܕܲܒ̣ܫܸܐ̈ܠܵܬܼܵܐ ܠܵܐ ܡܥܵܕܼܝܼܢ ܒܹܗ܀ ܚܘܼ̈ܒ̣ܠܹܐ ܦܵܪܥܝܼܢ ܘܐܲܝܢܵܐ ܕܐܲܪܡ̣ܝܼ ܚܘܼ̈ܒ̣ܠܹܐ ܛܵܒܹ̈ܐ:\nܒܟܲܝܠܵܐ ܕܐܲܟ̇ܝܼܠ ܫܵܩܹ̇ܠ ܐܵܦ ܗܘ݀ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܚܘܼ̈ܒ̣ܠܲܝ ܒܝܼܫܝܼܢ ܕܲܠܡܸܣܟܹ݁ܢܵܐ ܡܬܼܘܿܡ ܠܵܐ ܚܵܢܹ̇ܬܼ:\nܘܡܸܛܠ ܗܵܢܵܐ ܠܵܐ ܚܵܢ̇ܝܼܢ ܠܝܼ ܕܟܹܐܢܹ̈ܐ ܐܸܢܘܿܢ܀","english":"In those moments David was longing for Sheol,  \nAnd with sighs he raised his voice and did not cease.  \nA small morsel he begged in the square, and they did not give it to him;  \nAnd if he had taken that morsel, how would he have been harmed?  \nO rich man, great and haughty, son of the mighty,  \nWhy did you ask so little, when you yourself ask?  \nA morsel of water to the sea of fire—what would it do?  \nAnd in that place of the flame, how much would it suffice?  \nA small morsel for that abyss which has no bottom—  \nIf it came to you that you begged it, what would it do?  \nSmall is your request, though your petition is very great;  \nAnd why then do you diminish, asking from the house of a king?  \nDavid says: And if thus I have not received,  \nIf I had asked something great, what would have happened?  \nIf I had begged a morsel from there, my petition would have been ashamed;  \nIf I had increased it, what would they have said? It would have been for me.  \nIn a small matter the customs of the place are learned;  \nAnd behold, I have learned that in requests they do not pass beyond it.  \nDebts are paid, and he who casts debts receives good ones  \nIn the measure of what he consumes, he also takes from suffering.  \nMy evil debts, which for the poor man never cease,  \nAnd because of this, the suffering ones do not cease for me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܵܘܝܵܐ","severity":"info","text":"David (ܕܵܘܝܵܐ) is the speaker here, not the biblical king but a figure of the poor man (Lazarus) in Jacob's homiletic personification.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, used in Syriac for the abode of the dead; here it contrasts with the rich man's fiery punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ","severity":"info","text":"The 'small morsel' (ܛܘܼܦܬܼܵܐ ܙܥܘܿܪܬܵܐ) echoes the Gospel narrative where Lazarus begs for scraps, contrasting with the rich man's abundance.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܡܲܪ ܕܵܘܝܵܐ","severity":"info","text":"The phrase 'David says' (ܐܵܡܲܪ ܕܵܘܝܵܐ) marks a shift to direct speech, framing the poor man's rhetorical self-defense against the rich man's accusation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"caution","text":"The term ܟܹܐܢܘܼܬܼܵܐ (suffering) is ambiguous: it may refer to the rich man's punitive suffering or the poor man's earthly affliction; the context suggests the latter.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'David' as a personification of Lazarus is not explicit in the Syriac but inferred from the homiletic context.","The phrase 'morsel of water' (ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ) is a paradoxical image; it may be a textual corruption or a deliberate oxymoron."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ܐܵܡܲܪ ܕܵܘܝܵܐ ܡܸܟܹܝܠ ܕܐܸܢܵܐ ܫܪܸܐ ܠܹܗ ܣܘܼܥܪܵܢܝ:\nܘܠܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ ܠܪ̈ܲܚܡܹܐ: ܕܢܹܐܬܼܘܿܢ ܘܲܢܦܲܨܘܿܢܵܢܝ܀ ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ ܫܲܕܲܪ ܢܹܐܙܲܠ ܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼ̈ܬܹܐ:\nܢܹܐܡܲܪ ܠܐܲܚܲܝ̈ ܥܲܠ ܐܘܼܠܨܵܢܵܐ ܕܲܪܡܸܐ ܐ̄ܢܵܐ ܒܹܗ܀ ܐܸܫܠܘܿܚ ܠܒܹܝܬܼ ܐܵܒ̣ܝ ܘܲܠܚܲܒ݁ܝܼ̈ܒܲܝ ܐܵܦ ܠܲܟܼ̈ܢܵܘܵܬܼܝ:\nܕܐܲܝܟܲܢ ܐܸܢܵܐ ܘܒܲܐܝܠܹܝܢ ܚܲܫܹ̈ܐ ܡܸܬܼܩܲܦܲܚ ܐ̄ܢܵܐ܀ ܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼ̈ܬܹܐ ܢܹܐܘܙܲܠ ܢܲܟ̣ܪܸܙ ܒܲܝܢܵܬܼ ܫܘܼ̈ܩܹܐ:\nܕܥܵܠܡܵܐ ܟ̱ܠܹܗ ܕܢܸܕܼܚܲܠ ܟܠ ܐ̄ܢܵܫ ܦܘܼܢܵܩܹ̈ܐ܀ ܚܕܼܵܐ ܐܸܓܲܪܬܵܐ ܕܡܲܠܝܵܐ ܙܵܘ̈ܥܹܐ ܘ̣̣ܠ ܥܵܩ̈ܵܬܼܵܐ:\nܢܸܣܲܒ̣ ܡܸܟܵܐ ܘܲܠܥܲܬ݁ܝܼܪܹ̈ܐ ܕܥܵܠܡܵܐ ܢܵܘܒܸ݁ܠ܀ ܐܹܨܘܿܪ ܨܲܠܡܵܐ ܠܐܘܼܠܨܵܢܝ ܪܲܒܵܐ ܒܡܸ̈ܠܲܝ ܚܲܫܵܐ:\nܘܢܹܐܙܲܠ ܘܢܸܬ݁ܬ݁ܣܝܼܡ ܒܹܝܬܼ ܥܲܬ݁ܝܼܪܹ̈ܐ ܕܲܢܚܘܼܪܘܼܢ ܒܹܗ܀ ܐܸܫܠܘܿܚ ܠܗܘܿܢ ܕܠܝܼ ܠܵܐ ܢܕܲܡܘܿܢ ܒܲܥܒ̣ܵܕܲܝ̈ܗܘܿܢ:\n(ܘܥܲܠ ܩܸܢ̈ܝܵܢܹܐ ܕܥܵܠܡܵܐ: ܐܲܟ̣ܘܵܬܼܝ ܠܵܐ ܢܸܬ݁ܬܲܟ̣ܠܘܼܢ܀ ܢܸܣܢܘܿܢ ܥܘܼܬܼܪܵܐ ܕܥܲܠ ܕܲܪܚܸܡ̇ܬܹܗ ܗܵܐ ܝܵܩܹ̇ܕܼ ܐ̄ܢܵܐ:\nܘܠܵܐ ܢܸܬ݁ܬܲܚܕܘܼܢ ܠܵܐ ܒܲܢܝܵܚܹ̈ܐ ܘܠܵܐ ܒܲܠܒ̣ܘܼ̈ܫܹܐ܀ ܐܵܘܕܲܥ ܐܸܢܘܿܢ ܥܲܠ ܓܹܗܲܢܵܐ ܕܲܟ̣ܡܵܐ ܩܲܫܝܵܐ:\nܘܕܲܟ̣ܡܵܐ ܠܚܝܼܡܵܐ ܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ ܥܲܠ ܥܬ݁ܝܼܪܹ̈ܐ܀ ܐܸܡܠܘܿܟ̣ ܐܸܢܘܿܢ ܕܐܸܢ ܡܸܣܟܹܢܵܐ ܒܫܘܼܩܵܐ ܢܸܚܙܘܿܢ:\nܗܘ݀ܵܘ ܣܵܓ̣ܕܝܼܢ ܠܹܗ ܘܲܡܥܲܦܩܝܼܢ ܠܹܗ ܒܕܼܪ̈ܵܥܲܝܗܘܿܢ܀ ܐܲܠܸܦ ܐܸܢܘܿܢ ܕܣܲܓܝܼ ܪܲܒܵܐ ܦܵܪܹܗ̄ܣܝܼܵܐ:\nܕܲܠܡܸܣ̈݁ܟܹ݁ܢܹܐ ܝ̄ܗܝܼܒ̣ܵܐ ܗܵܪܟܵܐ ܒܥܵܠܡܵܐ ܪܲܒܵܐ܀ ܐܹܚܵܘܸܐ ܠܗܘܿܢ ܕܐܲܝܢܵܐ ܕܡܲܗܡܸܐ ܡ̣ܢ ܡܸܣܟܹܢܵܐ:\nܗܵܘܹ̇ܐ ܒܵܥܹ̇ܐ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܒܹܗ܀","english":"David said, \"Now that the trial has ceased for me, And there is no place for mercy, that I might go and be comforted. Father Abraham sent me to go and inquire among the dead, To tell my brothers about the affliction that has befallen me. I sent to my father's house and to my loved ones, even to my relatives, That they might see how and by what means I am struck by these pains. I go among the dead to go and proclaim in the marketplaces, That the whole world might fear, every person, these torments. A letter filled with tremors and sorrows, He took from here and brought to the rich of the world. I paint a picture of my great affliction with words of pain, And I go and am placed among the rich, that they might look upon it. I sent to them that which did not resemble their deeds, (And concerning the misdeeds of the world, they did not resemble me. They despised the wealth that was upon their friend, behold, I am burning, And they were not moved, neither by feasts nor by garments. I make known to them about Gehenna, how harsh it is, And how severe the great fire of judgment is upon the rich. I advise them that if a poor man is seen in the street, They bow down to him and embrace him with their arms. I teach them that great is the license, That is given to the poor here in the great world. I show them that whoever is heated by the poor, Becomes one who seeks a drop of water and they do not give it to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The phrase 'Father Abraham' invokes the patriarch as a figure of authority and intercession in Syriac tradition, often associated with the abode of the righteous.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (Syriac ܓܹܗܲܢܵܐ) is the term for hell in Syriac Christian literature, derived from the Valley of Hinnom; Jacob uses it to emphasize eschatological punishment for the rich.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 16:19-31","severity":"info","text":"The passage echoes the parable of the Rich Man and Lazarus (Luke 16:19-31), where the rich man's neglect of the poor leads to his condemnation; Jacob amplifies the moral lesson.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This unit continues the narrative of David's posthumous lament, shifting from direct address to a series of imagined actions (sending letters, painting pictures) that reinforce the theme of unheeded warning.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"license (ܦܵܪܹܗ̄ܣܝܼܵܐ)","severity":"info","text":"The term ܦܵܪܹܗ̄ܣܝܼܵܐ (parrhesia) denotes 'freedom of speech' or 'license'; in Syriac ascetic contexts, it can imply the boldness granted to the poor to speak truth to the rich.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., ܕܢܸܕܼܚܲܠ (fear) may be a variant of ܕܢܸܕܼܚܲܠ (to fear); the translation 'fear' is adopted. The phrase ܘܲܠܥܲܬ݁ܝܼܪܹ̈ܐ ܕܥܵܠܡܵܐ (to the rich of the world) is clear, but the preceding verb ܢܵܘܒܸ݁ܠ (brought) is a hapax legomenon; the sense 'brought' is inferred from context."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ܒܝܼ ܢܸܬܼܚܲܟ݁ܡܘܼܢ ܕܠܵܐ ܢܸܨܛܲܕܸܐ ܘܢܲܛܥܸܐ ܐܸܢܘܿܢ:\nܥܵܠܡܵܐ ܒܫܸܕܼܠܵܘ̈ܗܝ ܐܲܝܟ̣ ܕܐܲܛ̣ܥܝܼ ܒܝܼ ܘܗܵܪܟܵܐ ܣܲܚ̣ܦܲܢܝ܀ ܐܲܝܟ̣ ܡܲܚܙܝܼܬܼܵܐ ܢܸܗܘܸܐ ܣܘܼܥܪܵܢܝ ܒܹܝܬܼ ܥܲܬ݁ܝܼܪܹ̈ܐ:\nܕܲܢܚܘܼܪܘܼܢ ܒܝܼ: ܘܠܵܐ ܢܕܲܡܘܿܢ ܠܝܼ: ܘܢܹܐܩܕܘܼܢ ܐܲܟ̣ܘܵܬܼܝ܀ ܐܸܫܬܲܥܸܐ ܠܗܘܿܢ ܥܲܠ ܓܵܘܙܲܠܬܵܐ ܘܥܲܠ ܝܲܩܕܵܢܵܐ:\nܘܥܲܠ ܬܲܫܢܝܼ̈ܩܹܐ ܕܡܵܪ̈ܲܝ ܕܲܗܒ̣ܵܐ ܟܡܵܐ ܡܲܪܝܼܪܝܼܢ܀ ܐܸܗܘܸܐ ܥܸܠܬܼܵܐ ܘܡܹܐܡܪܵܐ ܘܡܲܬܼܠܵܐ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ:\nܒܹܝܬܼ ܥܲܬ݁ܝܼܪܹ̈ܐ ܘܲܢܡܲܠܠܘܼܢܵܝܗܝ ܟܲܕܼ ܪܲܬ݁ܝܼܬܼܝܼܢ܀ ܠܝܼ ܢܸܬ݁ܕܲܟ̣ܪܘܼܢ ܘܢܲܪܦܘܿܢ ܐܝܼܕܼܵܐ ܒܩܸܢܝܵܢܲܝ̈ܗܘܿܢ:\nܕܡܸܢܗܘܿܢ ܩܵܕܼܚܵܐ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܕܬܼܵܘܩܸܕܼ ܐܸܢܘܿܢ܀ ܐܸܗܘܸܐ ܐܸܢܵܐ ܐܲܝܟ̣ ܫܘܿܥܝܼܬܼܵܐ ܕܡܲܠܝܵܐ ܙܵܘ̈ܥܹܐ:\nܘܲܢܬܲܢܘܿܢܵܝ ܗܵܢܵܐ ܠܗܵܢܵܐ ܒܚܸܣܕܵܐ ܪܲܒܵܐ܀ ܐܸܗܘܸܐ ܥܕܼܝܼܠܵܐ ܘܲܠܗܘܿܢ ܐܲܪܚܸܩ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ:\nܘܲܒ̣ܥܸܠܲܬܼܝ ܕܝܼܠܝ ܢܲܡܕܘܼܢ ܗܸܢܘܿܢ ܡ̣ܢ ܡܲܪܕܘܼܬܼܵܐ܀ ܢܹܐܙܲܠ ܗܵܫܵܐ ܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼ̈ܬܹܐ ܐܲܝܟ̣ ܕܐܲܦܝܼܣܹ̇ܬܼ:\nܘܢܹܐܡܲܪ ܬܲܡܵܢ ܡܵܢ ܐܝܼܬܼ ܗܵܪܟܵܐ ܕܢܵܘܬܲܪ ܐܸܢܘܿܢ܀ ܚܘܼܪܘ ܦܵܪ̈ܘܿܫܹܐ ܟܡܵܐ ܐܸܬܼܚܲܟܲܡ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ:\nܡ̣ܢ ܡܲܪܕܘܼܬܼܵܐ ܥܕܲܡܵܐ ܕܢܲܠܸܦ ܐܸܠܘܼ ܫܲܒ̣ܩ̣ܘܼܗܝ܀ ܢܘܼܪܵܐ ܕܕܼܝܼܢܵܐ ܡܚܲܟ݁ܡܵܐ ܠܚܲܪܬܼܵܐ ܠܟ̣ܠ ܡܵܪ̈ܘܿܕܸܐ:\nܘܗܝ݀ ܡܲܠܦܵܐ ܠܗܘܿܢ ܐܘܼܪܚܵܐ ܕܩܘܼܫܬܵܐ ܕܠܵܐ ܝܑܼܠܸܦ̣ܘ ܗ̄ܘ̣ܵܘ܀ ܡܲܢ ܕܲܒ̣ܡܸܠܹ̈ܐ ܘܲܒ̣ܘܼ̈ܠܦܵܢܹܐ ܠܵܐ ܐܸܬܼܚܲܟܲܡ:\nܒܫܲܒ̣ܛܹ̈ܐ ܕܢܘܼܪܵܐ ܒܵܠܲܥ̇ ܘܝܵܠܹ̇ܦ ܐܲܝܟ̣ ܥܲܬ݁ܝܼܪܵܐ܀ ܐܲܝܢܵܐ ܕܲܡ̣ܪܲܕܼ ܡ̣ܢ ܦܘܼܩܕܵܢܵܐ ܘܡ̣ܢ ܢܵܘܿܣܵܐ:\nܒܫܲܠܗܹܒ̣ܝܼܬܼܵܐ ܕܕܼܝܼܢܵܐ ܝܵܠܹ̇ܦ ܡܵܢ ܙܵܕܹܩ ܗ̄ܘ̣ܵܐ܀","english":"I have become a lesson for those who would not be corrected and who go astray.  \nThe world with its deceits, as it led me astray, and now it has cast me aside. Like a spectacle my story has become among the rich:  \nThey look at me, and do not resemble me, and they burn like fire beside me. He recounted to them about the robbery and about the burning,  \nAnd about the afflictions of the lords of gold, how bitter they are. I became the cause, the word, and the parable full of sorrows  \nAmong the rich, and their speech as they trembled. They remembered me and let go of the hand in their possessions,  \nLest the blazing flame that was to burn them come forth. I became like a story full of terrors,  \nAnd their astonishment from one to another in great envy. I became a spectacle, and they distanced themselves from the spectacle,  \nAnd my own cause they considered as rebellion. Now I go, a man from the dead, as I was sent,  \nAnd I say there, \"What is here that is of benefit to me?\" See how that rich man has been taught  \nBy rebellion, until he learned what he had abandoned. The rod of judgment teaches the end to all rebels,  \nAnd it teaches them the way of truth which they had not learned. What by words and teachings was not learned,  \nBy the rods of judgment he swallows and learns, like the rich man. Whoever rebels against command and against law,  \nBy the flame of judgment learns what is fitting.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker, David, declares that he has become a lesson for the rich who refuse correction, echoing the homiletic purpose of Jacob's memra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܼܝܼܢܵܐ","severity":"info","text":"The Syriac term dīnā (judgment) appears twice in this passage, referring to divine judgment or the rod of judgment, a key theme in Jacob's eschatology.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The imagery of the rich man learning through the rod of judgment alludes to the parable of the rich man and Lazarus (Luke 16:19-31), where the rich man is punished after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) composed this memra as a homiletic poem on the parable, using David as a narrative voice to dramatize the rich man's post-mortem suffering.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, where David recounts his mission among the dead, now shifting to a moral lesson for the living rich.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Jacob's memra on the rich man and Lazarus was widely circulated in Syriac liturgical and monastic contexts, influencing later Syriac and Arabic Christian homiletics.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'David' in this passage is ambiguous; it may refer to King David as a type of the repentant sinner, or to a character invented by Jacob for the narrative."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ܐܲܝ̣ ܥܲܬ݁ܝܼܪܵܐ ܕܐܲܗܡ̣ܝܼ ܗܵܪܟܵܐ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ:\nܘܡ̣ܢ ܕܲܡܛܵܬܹܗ ܢܘܼܪܵܐ ܕܢܲܠܸܦ ܡܸܬܼܚܲܦܲܛ ܗ̄ܘ̣ܵܐ܀ ܟܲܕܼ ܗܘ݀ ܒܥܘܼܬܼܪܹܗ ܕܲܩܕܼܵܡ ܥܲܝܢܵܘ̈ܗܝ ܠܵܐ ܒܵܚܲܪ ܗ̄ܘ̣ܵܐ:\nܘܡ̣ܢ ܕܐܸܫܬܲܢܲܩ ܚܵܪ ܗ̄ܘ̣ܵܐ ܠܛܵܘܪܵܐ ܕܡܵܢ: ܘܵܠܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܗܵܝܕܹܝܢ ܝܑܼܠܸܦ̣ ܟܲܕܼ ܝܘܼܠܦܵܢܵܐ ܠܵܐ ܡܥܲܕܲܪ ܗ̄ܘ̣ܵܐ:\nܥܲܠ ܢܘܼܪܵܐ ܓܹܝܪ ܐܸܢ ܙܵܪܲܥ̇ ܐ̄ܢܵܫ ܡܵܢܵܐ ܢܸܚܨܘܿܕܼ܀ ܒܓ̣ܵܘ ܓܹܗܲܢܵܐ ܪܸܥܡܲܬ݀ ܢܲܦ̮ܫܹܗ ܥܲܠ ܚܲܒ݁ܝܼܒ̣ܵܘ̈ܗܝ:\nܘܡܲܠܦܵܢܘܼܬܼܵܐ ܢܫܲܕܲܪ ܠܗܘܿܢ ܡܸܬܼܦܲܪܲܣ ܗ̄ܘ̣ܵܐ܀ ܟܲܕܼ ܐܝܼܬܼ ܒܐܝܼܕܼܵܘ̈ܗܝ ܠܵܐ ܐܲܪܘܲܚ̣ ܗ̄ܘ̣ܵܐ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ:\nܘܟܲܕܼ ܟܠ ܕܐܝܼܬܼ ܠܹܗ ܓܡܲܪ ܗ̄ܘ̣ܵܐ ܡܲܠܸܦ ܟܲܕܼ ܠܵܐ ܬܲܒ̣ܥܘܼܗܝ܀ ܚܲܕܼ ܐܝܼܙܓܲܕܵܐ ܡ̣ܢ ܒܹܝܬܼ ܡܝܼ̈ܬܹܐ ܒܥ̣ܵܐ ܕܲܢܫܲܕܲܪ:\nܕܡܲܠܦܵܢܘܼܬܼܵܐ ܠܥܵܠܡܵܐ ܢܲܝܬܸܐ ܡ̣ܢ ܓܹܗܲܢܵܐ܀ ܘܲܥ̣ܢܵܝܗܝ ܐܲܒ̣ܪܵܡ ܐܲܝܟ̣ ܡܲܠܦܵܢܵܐ ܕܫܲܪܝܼܪ̈ܵܬܼܵܐ:\nܕܐܝܼܬܼ ܗ̄ܘ̣ ܒܥܵܠܡܵܐ ܢܒ̣ܝܹ̈ܐ ܘܡܘܼܫܹܐ ܕܢܲܠܸܦ:\nܐܸܢܘܿܢ܀ ܡ̣ܢ ܗܵܕܹܐ ܬܘܼܒ̣ ܐܝܼܬܼ ܝܘܼܬܼܪܵܢܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܕܠܵܐ ܢܸܬܼܦܲܫܚܘܼܢ ܥܲܠ ܗܵܘ̇ ܥܵܠܡܵܐ ܕܐܲܝܟܲܢ ܐܝܼܬܼܵܘܗܝ܀ ܕܠܵܐ ܐ̄ܢܵܫ ܢܹܐܡܲܪ ܕܡܲܢ ܕܹܝܢ ܝܲܗ̄ܒ̣ ܠܝܼ ܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼ̈ܬܹܐ:\nܕܢܸܫܬܲܥܸܐ ܠܝܼ ܕܡܵܢ ܐܝܼܬܼ ܬܲܡܵܢ ܘܐܲܝܟܲܢ ܐܸܢܘܿܢ܀ ܘܲܢܡܲܠܸܠ ܠܝܼ ܥܲܠ ܓܹܗܲܢܵܐ ܘܥܲܠ ܡܲܠܟ݁ܘܼܬܼܵܐ:\nܘܲܢܦܲܫܸܩ ܠܝܼ ܥܲܠ ܗܵܘ̇ ܕܝܼܢܵܐ ܒܐܲܪ̈ܝܼܟ̣ܵܬܼܵܐ܀ ܗܵܕܹܐ ܒܥ̣ܵܐ ܗ̄ܘܟܵܐ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܲܢܫܲܕܲܪ ܗ̄ܘ̣ܵܐ:\nܡܝܼܬܼܵܐ ܠܥܵܠܡܵܐ ܐܸܠܘܼ ܫܲܡ̣ܥܘܼܗܝ ܐܲܝܟ̣ ܕܲܒ̣ܥ̣ܵܐ ܗܘ̣ܵܐ܀","english":"Alas for the rich man who learned here from teaching, and from whose mouth the lesson that was to be taught was turned aside. While in his wealth, before his eyes he did not blush. And when he was stripped, he looked to the mountain of death, as was necessary. Then he learned, when teaching was of no avail. For on the mountain, if one sows, he reaps death. In the midst of Gehenna, he remembered his soul and his loved ones, and he was sending out teachings, being dispersed. When he had in his hands, he did not go to the one in need; and when all that he had was finished, he taught, but they did not follow him. A messenger from the house of the dead sought to send, that teaching might come to the world from Gehenna. And Abraham answered him as a teacher of truths, who was in the world, the prophets and Moses who taught. Now from this there is further advantage for the wicked, that they not be troubled about that world, where it is. Lest one say, \"What then has been given to me from the dead, that I might be told what is there and where I go?\" And he might speak to me about Gehenna and about the kingdom, and explain to me about that judgment in detail. This is what that rich man sought, who sent, dead, to the world, if only they had heard him as he wished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܝ̣ ܥܲܬܝܼܪܵܐ ܕܐܲܗܡܝܼ ܗܵܪܟܵܐ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ","severity":"info","text":"The rich man learns only after death, when teaching is useless; the irony underscores the homily’s moral: wealth blinds, and correction comes too late.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from Hebrew Ge Hinnom; in Jacob’s usage it is the place of post-mortem punishment and teaching, as the rich man sends instruction from there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒ̣ܪܵܡ","severity":"info","text":"Abraham (ܐܲܒ̣ܪܵܡ) appears as a teacher of truths, echoing the biblical patriarch who intercedes for sinners in Jewish and Christian tradition; here he answers the rich man’s request to send teaching from Gehenna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܡܲܠܦܵܢܘܼܬܼܵܐ ܠܥܵܠܡܵܐ ܢܲܝܬܸܐ ܡ̣ܢ ܓܹܗܲܢܵܐ","severity":"info","text":"The motif of a dead person sending teaching from the afterlife is unique to Jacob’s homily; it may reflect Syriac monastic traditions of post-mortem correction, as in the Apocalypse of Paul or the Cave of Treasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܢܦܲܫܸܩ ܠܝܼ ܥܲܠ ܗܵܘ̇ ܕܝܼܢܵܐ ܒܐܲܪ̈ܝܼܟ̣ܵܬܼܵܐ","severity":"info","text":"The rich man’s request for a detailed explanation of judgment (ܕܝܼܢܵܐ) in the afterlife frames the homily’s conclusion, transitioning from narrative to didactic exhortation for the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Jacob of Serugh","severity":"info","text":"Jacob’s homily on the Rich Man and Lazarus was widely copied in Syriac manuscripts; this passage’s emphasis on teaching from Gehenna influenced later Syriac and Arabic Christian moral literature.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡ̣ܢ ܕܲܡܛܵܬܹܗ (from whose mouth) could also be read as 'from his utterance' or 'from his speech'; the English takes it as the source of the lesson.","The phrase ܘܲܢܦܲܫܸܩ ܠܝܼ ܥܲܠ ܗܵܘ̇ ܕܝܼܢܵܐ ܒܐܲܪ̈ܝܼܟ̣ܵܬܼܵܐ (explain to me about that judgment in detail) may imply a legal or eschatological inquiry; the translation 'in detail' is interpretive."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ܘܲܕܼܠܵܐ ܢܸܒ̣ܥܸܐ ܐ̄ܢܵܫ ܗܵܝ̇ ܕܲܒ̣ܥ̣ܵܐ ܐܸܫܬܲܡܥܲܬ݀ ܠܵܗ̇:\nܕܝܲܬ݁ܝܼܪܬܵܐ ܗ̄ܘ̣ܵܬܼ ܕܢܲܠܸܦ ܡܝܼܬܼܵܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ܀ ܗܵܐ ܐܝܼܬܼ ܡܘܼܫܹܐ ܘܥܲܡܹܗ ܢܒ̣ܝܹ̈ܐ ܐܵܦ ܟܵܪ̈ܘܿܙܹܐ:\nܡܼܢܗܘܿܢ ܢܹܐܠܲܦ ܥܵܠܡܵܐ ܟ̱ܠܹܗ ܕܡܵܢ ܚܵܫܲܚ̣ ܠܹܗ܀ ܐܲܝܢܵܐ ܕܒ̣ܵܥܹ̇ܐ ܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ ܘܢܸܫܬܲܥܸܐ ܠܹܗ:\nܥܲܠ ܗܵܘ̇ ܥܵܠܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ ܠܸܒܹܗ ܠܲܕܼܥܲܬ݁ܝܼܪܵܐ܀ ܘܲܕܼܝܲܬ݁ܪܬܵܐ ܗ̄ܝܼ ܐܸܬܼܐܲܡܪܲܬ݀ ܠܹܗ ܡ̣ܢ ܐܲܒ̣ܪܵܗܵܡ:\nܘܲܕܼܡܸܫܟܲܚ ܗ̄ܝܼ ܐ̄ܢܵܫ ܒܲܢܒ̣ܝܹ̈ܐ ܟܠ ܦܘܼܫܵܩܹ̈ܐ܀ ܟܬܼܵܒܹ̈ܐ ܒܥܵܠܡܵܐ ܐܵܣܵܘ̈ܵܬܼܵܐ ܕܢܲܦ̮ܫܵܐ ܐܸܢܘܿܢ:\nܕܲܠܟ̣ܠ ܟܹܐܒ̣̈ܝܼܢ ܟܠ ܚܘܼ̈ܠܡܵܢܝܼܢ ܒܗܘܿܢ ܡܸܫܟܲܚ ܐܲܢ̄ܬ݁܀ ܗܸܢܘܿܢ ܡܲܠܦܝܼܢ ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܘܦܵܬܼܚ̇ܝܼܢ ܬܲܪܥܵܐ ܠܓ̣ܵܘ ܡܲܠܟ݁ܘܼܬܼܵܐ ܒܓܸܠܝܵܢܲܝ̈ܗܘܿܢ܀ ܐܲܝܟ̣ ܠܲܡܦܹܝ̈ܕܹܐ ܕܢܘܼܗܪܵܐ ܪܲܒܵܐ ܒܥܵܠܡܵܐ ܣܝܼܡܝܼܢ:\nܘܪܵܕܼܦ̇ܝܼܢ ܛܘܼܥܝܲܝ ܐܲܝܟ̣ ܚܸܫܘܿܟ̣ܵܐ ܡ̣ܢ ܢܲܦ̮ܫܵܬܼܵܐ܀ ܒܗܘܿܢ ܡܸܫܟܲܚ ܐ̄ܢܵܫ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܦܬܼܵܝܵܐ ܘܐܘܼܪܟܵܐ:\nܘܥܘܼܬܼܪܵܐ ܟ̱ܠܹܗ ܘܟ̣ܠܗܘܿܢ ܓܲܙܹ̈ܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܒܗܘܿܢ ܡܸܫܟܲܚ ܐ̄ܢܵܫ ܐܵܦ ܪܸܥܝܵܢܵܗ̇ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܘܡܵܛܹ̇ܐ ܕܢܲܕܼܪܸܟ̣ ܡܲܕܥܵܐ ܪܵܡܵܐ ܗܵܘ̇ ܕܐܝܼܬܼܘܼܬܼܵܐ܀ ܗܵܐ ܒܲܟ̣ܬܼܵܒܹ̈ܐ ܟܠܗܘܿܢ ܚܲܝܹ̈ܐ ܕܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܘܗܸܢܘܿܢ ܡܲܠܦܝܼܢ ܕܐܲܝܟܲܢ ܬܸܩܪܘܿܒ̣ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܐܸܠܘܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܚܲܫܚܘܼ ܒܡܝܼܬܼܵܐ ܕܢܸܫܬܲܕܲܪ ܗ̄ܘ̣ܵܐ:\nܡܸܫܬܲܕܲܪ ܗ̄ܘ̣ܵܐ ܐܲܝܟ̣ ܕܐܲܦܝܼܣ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ܀ ܐܲܠܵܗܵܐ ܓܹܝܪ ܒܟ̣ܠܗܘܿܢ ܦܘܼܪ̈ܣܹܐ ܨܒ̣ܵܐ ܕܲܢܥܲܕܲܪ:\nܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ ܘܢܲܝܬܸܐ ܐܸܢܘܿܢ ܠܲܬܼܝܵܒ̣ܘܼܬܼܵܐ܀","english":"Alas for the rich man who sought that which was sought and was heard: that the inheritance of teaching the dead to the seekers was his. Behold, Moses and with him the prophets, also the apostles, from whom the whole world learned what is needful for it. Which one seeks that the dead should come and relate to him concerning that matter? His heart is like that of the rich man. And the inheritance was spoken to him from Abraham. And it is found that man, through the prophets, all interpretations. The books in the world are medicines for the soul, by which for every pain, every remedy, is found through them. They teach the way of life to the seekers, and open the door into the kingdom through their revelations. Like lamps of great light they are placed in the world, and they pursue errors like darkness from souls. Through them is found height and depth, breadth and length, and all wealth and all the treasures of the house of God. Through them is found also the thought of divinity, and it reaches that which attains the high intellect of being. Behold, in the books are all the lives of the seekers, and they teach how to approach God. If there had been need for the dead to be sent, that rich man would have been sent as he was fitting. For God desired through all means to help the seekers and bring them to repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܠܵܐ ܢܸܒ̣ܥܸܐ ܐ̄ܢܵܫ","severity":"info","text":"The Syriac phrase ܕܲܠܵܐ ܢܸܒ̣ܥܸܐ ܐ̄ܢܵܫ (literally 'alas for the man who sought') introduces a lament for the rich man's failed quest. The verb ܒ̣ܥܐ (to seek) echoes the rich man's earlier desire for teaching, now inverted.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܘܥܲܡܹܗ ܢܒ̣ܝܹ̈ܐ ܐܵܦ ܟܵܪ̈ܘܿܙܹܐ","severity":"info","text":"The reference to Moses, the prophets, and the apostles (ܟܵܪ̈ܘܿܙܹܐ) aligns with the standard Syriac triad of scriptural authorities, often invoked in Jacob's homilies to ground teaching in salvation history.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"Abraham appears as the source of the 'inheritance' (ܕܲܝܲܬ݁ܪܬܵܐ) spoken to the rich man, likely alluding to the parable's setting where Abraham instructs the rich man in the afterlife (cf. Luke 16:19-31).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܘܿܢ ܡܸܫܟܲܚ ܐ̄ܢܵܫ","severity":"info","text":"The repeated phrase ܒܗܘܿܢ ܡܸܫܟܲܚ ܐ̄ܢܵܫ ('through them is found man') structures a catalogue of the benefits of scriptural interpretation, emphasizing its comprehensive scope (height, depth, breadth, length, wealth).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܬܼܵܒܹ̈ܐ ܒܥܵܠܡܵܐ ܐܵܣܵܘ̈ܵܬܼܵܐ ܕܢܲܦ̮ܫܵܐ","severity":"info","text":"The metaphor of books as 'medicines for the soul' (ܐܵܣܵܘ̈ܵܬܼܵܐ ܕܢܲܦ̮ܫܵܐ) reflects a common patristic trope, here used to assert the sufficiency of scriptural teaching over direct revelation from the dead.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܠܘܼ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܚܲܫܚܘܼ ܒܡܝܼܬܼܵܐ","severity":"caution","text":"The conditional clause 'if there had been need for the dead to be sent' is syntactically ambiguous: the subject of ܡܸܫܬܲܕܲܪ (would have been sent) could be the rich man or the dead. The translation takes it as the rich man, consistent with the preceding lament.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܠܵܐ ܢܸܒ̣ܥܸܐ ܐ̄ܢܵܫ may be read as a general exclamation ('alas for the man who sought') or as a specific reference to the rich man; the context supports the latter.","The identity of 'the dead' (ܡܝܼܬܼܵܐ) in line 2 is ambiguous: it could refer to the rich man after death or to the deceased in general; the translation opts for the rich man as the one who sought teaching from the dead."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ܘܐܸܠܘܼ ܒܥܵܬܹܗ ܕܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܝܘܼܬܼܪܵܢܵܐ ܗ̄ܘ̣ܵܬܼ:\nܡܸܬܼܩܲܒ݁ܠܵܐ ܗ̄ܘ̣ܵܬܼ ܥܲܠ ܐܲܠܵܗܵܐ ܘܲܡܫܲܕܲܪ ܗ̄ܘ̣ܵܐ܀ ܗܵܘ̇ ܕܝܼܚܝܼܕܹܗ ܫܲܕܲܪ ܘܐܸܬ݀ܵܐ ܠܒܹܝܬܼ ܡܵܝ̈ܘܿܬܹܐ:\nܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ ܐܸܠܘܼ ܡܵܘܬܲܪ ܠܵܐ ܟܵܠܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܡܵܢ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܡܝܼܬܼܵܐ ܕܢܹܐܡܲܪ ܠܲܒ̣ܢܲܝ̈ܢܵܫܵܐ:\nܐܸܠܘܼ ܫܲܕܪܘܼܗܝ ܘܐܸܬ݀ܵܐ ܠܐܲܬܼܪܲܢ ܡ̣ܢ ܨܹܐܕܲܝܗܘܿܢ܀ ܟܬܼܵܒܹ̈ܐ ܡܸܕܸܡ ܠܵܐ ܒܲܨܲܪܘ ܠܲܢ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ:\nܘܟ̣ܠ ܡܵܢ ܕܐܵܠ̇ܨܵܐ ܥܠܵܘܗܝ ܢܸܬܼܡܲܠܲܠ ܗܸܢܘܿܢ ܐܲܡ̣ܪܘܼܗܝ܀ ܟܬܼܝܼܒ̣ ܗ̄ܘ̣ܵܐ ܒܡܘܼܫܹܐ ܕܠܵܐ ܐ̄ܢܵܫ ܢܲܗܡܸܐ ܡ̣ܢ ܒܲܪ ܒܸܣܪܹܗ:\nܘܢܸܬܸܠ ܙܸܕܼܩܵܐ ܘܲܠܡܸܣܟܹ݁ܢܵܐ ܘܲܠܥܵܡܘܿܪܵܐ܀ ܘܲܕܼܠܵܐ ܢܓܲܡܲܪ ܣܦܵܪܵܐ ܕܚܲܩܠܹܗ ܡܵܐ ܕܚܵܨܹ̇ܕܼ ܐ̄ܢܵܫ:\nܘܲܕܼܠܵܐ ܢܒܲܥܲܪ ܟܲܪܡܹܗ ܡܸܛܠ ܐܲܝܢܵܐ ܕܲܣܢܝܼܩ܀ ܕܬܸܩܨܸܐ ܠܲܚܡܵܟ̣ ܠܟܲܦܢܵܐ ܟܬܼܝܼܒ̣ ܗ̄ܘ̣ ܬܘܼܒ̣ ܒܲܢܒ̣ܝܹ̈ܐ:\nܕܠܐܲܟ̣ܣܢܵܝܵܐ ܬܲܥܸܠ ܠܒܲܝܬܵܟ̣ ܡܵܐ ܕܲܡܛܲܪܲܦ܀ ܝܲܗ̄ܒ̣ ܬܘܼܒ̣ ܛܘܼ̈ܒܹܐ ܠܐܲܝܢܵܐ ܕܚܵܐܲܪ ܨܹܝܕܼ ܡܸܣܟܹ݁ܢܵܐ:\nܘܐܸܫܬܵܘܕܝܼ ܠܹܗ ܕܲܡܦܲܠܸܛ ܠܹܗ ܒܝܵܘܡܵܐ ܒܝܼܫܵܐ܀ ܐܸܠܘܼ ܫܡܲܥ̣ ܗ̄ܘ̣ܵܐ ܗܵܠܹܝܢ ܟܠܗܹܝܢ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ:\nܣܵܦ̈ܩܵܢ ܗ̄ܘܲܝ̈ ܠܹܗ ܕܲܒ̣ܗܹܝܢ ܢܸܚܸܐ ܫܲܦܝܼܪܵܐܝܼܬܼ܀ ܐܲܠܸܦ̣ ܡܘܼܫܹܐ ܕܲܠܩܲܪܝܼܒܹܗ ܐ̄ܢܵܫ ܐܲܝܟ̣ ܢܲܦ̮ܫܹܗ:\nܢܸܗܘܸܐ ܡܲܚܸܒ̣ ܘܲܠܡܵܢ ܠܵܐ ܫܡܲܥ̣ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ܀ ܩܲܪܝܼܒ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ ܗܵܘ̇ ܡܸܣܟܹܢܵܐ ܕܲܠܘܵܬܹܗ ܗ̄ܘ̣ܵܐ:\nܘܲܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܢܲܝܬܹܝܘܗܝ ܘܢܸܬܸܒ̣ ܥܲܠ ܦܵܬܼܘܿܪܹܗ܀ ܘܡܸܛܠ ܕܐܲܗܡ̣ܝܼ ܡ̣ܢ ܒܲܪ ܒܸܣܪܹܗ ܕܥܲܠ ܬܲܪܥܹܗ ܗ̄ܘ̣ܵܐ:\nܐܲܗܡ̣ܝܼ ܟܹܐܢܵܐ ܘܠܵܐ ܝܲܗ̄ܒ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ ܛܘܼܦܬܼܵܐ ܕܲܫܐܸܠ̣:܀","english":"And if the rich man’s request for superiority had been accepted by God, he would have sent—he who alone sent and came to the house of the dead—so that the dead might come to him, and the gain would not cease. What power did the dead have to say to the beggars, “Send him, and he came to their place from their side”? The Scriptures did not diminish anything from us of teaching, and everything that was necessary for him they spoke and declared to him. It was written in Moses: “Do not despise the son of your flesh,” and give charity to the poor and to the stranger. And: “Do not finish the measure of your field when you reap, do not glean your vineyard because of the poor,” so that your bread may be hidden from hunger. It was written again in the prophets: “Let the stranger enter your house when it rains.” Again, it gave blessings to the one who looks toward the poor and confessed that he would deliver him on a bad day. If that rich man had heard all these things, they would have sufficed for him to live well by them. Moses taught: “Love your neighbor as yourself,” but why did that rich man not hear? That poor man was near him, who was at his side, and it was easy for him to bring him in and seat him at his table. But because he despised the son of his flesh who was at his door, he despised the poor man and did not give him the morsel he asked for.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܝܘܼܬܼܪܵܢܵܐ","severity":"info","text":"The Syriac term yūtrānā (superiority, gain) is the same word used in the previous passage for the rich man's request; here it is glossed as the 'gain' that would not cease if the dead were sent.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Do not despise the son of your flesh","severity":"info","text":"The injunction 'Do not despise the son of your flesh' echoes Leviticus 19:34 (Peshitta) or a similar ethical command; Jacob adapts it to the parable's context of the poor man at the door.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Let the stranger enter your house when it rains","severity":"info","text":"The phrase 'Let the stranger enter your house when it rains' is a paraphrase of a prophetic command, likely from Isaiah 58:7 or a similar passage on hospitality to the poor.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses taught: Love your neighbor as yourself","severity":"info","text":"Jacob attributes to Moses the command 'Love your neighbor as yourself,' which is not found verbatim in the Pentateuch but reflects a common Syriac ethical synthesis of Leviticus 19:18 and the Gospel (Matthew 22:39).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"And if the rich man's request... had been accepted","severity":"info","text":"This passage opens a hypothetical counterfactual (if the rich man's request were granted) that Jacob uses to contrast the rich man's folly with the sufficiency of scriptural teaching.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"the son of his flesh","severity":"info","text":"Jacob's repeated phrase 'son of his flesh' (bar besreh) for the poor man at the door reflects a Syriac exegetical tradition that reads the parable as teaching kinship obligation toward the poor, not merely charity.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܡ̣ܢ ܨܹܐܕܲܝܗܘܿܢ' (from their side) is ambiguous: it could mean 'from their side' (i.e., the beggars' side) or 'from his side' (the rich man's side); the English draft takes it as the beggars' side, but the sense is not entirely clear."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ܫܡܝܼܥܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܕܛܘܼܒ̣ܵܘܗܝ ܠܐܲܝܢܵܐ ܕܚ̣ܵܪ ܒܡܸܣܟܹ݁ܢܵܐ:\nܘܐܸܠܘܼ ܚ̣ܵܪ ܒܹܗ ܚܵܢ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܘܠܵܐ ܝܵܩܹ̇ܕܼ ܗ̄ܘ̣ܵܐ܀ ܒܝܵܘܡܵܐ ܕܒ̣ܝܼܫܬܵܐ ܢܦܲܠܛܘܼܗܝ ܡܵܪܝܵܐ ܐܲܝܟ̣ ܕܐܸܫܬܵܘܕܝܼ:\nܘܲܕܼܠܵܐ ܚ̣ܵܪ ܗ̄ܘ̣ܵܐ ܠܵܐ ܐܸܬܼܦܲܠܲܛ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ܀ ܝܵܘܡܵܐ ܕܒ̣ܝܼܫܬܵܐ ܗܵܘ̇ ܗ̄ܘ̣ ܝܵܘܡܵܐ ܕܕܼܝܼܢܵܐ ܪܲܒܵܐ:\nܘܐܲܝܢܵܐ ܕܚܵܐܲܪ ܒܹܗ ܒܡܸܣܟܹܢܵܐ ܡܸܬܼܦܲܠܲܛ ܗܘ݀:܀ ܡܸܛܠ ܗܵܢܵܐ ܠܵܐ ܐܸܬܼܦܲܠܲܛ ܗܵܘ̇ ܡ̣ܢ ܢܘܼܪܵܐ:\nܡܸܛܠܗܵܕܹܐ܆ ܕܲܒ̣ܡܸܣܟܹܢܵܐ ܠܵܐ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ܀ ܗܵܠܹܝܢ ܟܠܗܹܝܢ ܒܡܘܼܫܹܐ ܟܬܼܝܼ̈ܒ̣ܵܢ ܐܵܦ ܒܲܢܒ̣ܝ̈ܵܐ:\nܘܠܵܘ ܝܘܼܠܦܵܢܵܐ ܚ̣ܣܲܪ ܒܹܗ ܒܥܵܠܡܵܐ ܕܢܸܚܸܐ ܡܸܢܹܗ܀ ܘܝܲܬܝܼܪܬܵܐ ܗ̄ܘ̣ܵܬܼ ܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ ܐܲܝܟ̣ ܕܒ̣ܵܥܹ̇ܐ: ܗ̄ܘ̣ܵܐ:\nܕܠܵܐ ܡܥܲܕܲܪ ܗ̄ܘ̣ܵܐ ܐܲܝܟܵܐ ܕܡܘܼܫܹܐ ܒܥܵܠܡܵܐ ܡܲܠܸܦ܀ ܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ ܥ̣ܢܵܝܗܝ ܐܲܒ̣ܪܵܗܵܡ ܟܲܕܼ ܐܵܡܲܪ ܠܹܗ:\nܕܗܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ ܢܒ̣ܝܹ̈ܐ ܠܗܘܿܢ ܢܸܫܬܲܡܥܘܼܢ܀ ܐܵܡܲܪ ܕܵܘܝܵܐ ܠܵܐ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܐܵܒ̣ܝ ܐܲܒ̣ܪܵܗܵܡ:\nܐܸܠܵܐ ܡܝܼܬܼܵܐ ܠܥܵܠܡܵܐ ܢܹܐܙܲܠ ܢܲܠܸܦ ܐܸܢܘܿܢ܀ ܐܵܡܲܪ ܟܹܐܢܵܐ ܐܸܢ ܠܲܟ̣ܬܼܵܒܹ̈ܐ ܠܵܐ ܡܸܫܬܲܡܥܝܼܢ:\nܘܠܵܐ ܐܸܢ ܐܵܙܹ̇ܠ ܡܝܼܬܼܵܐ ܫܵܡ̇ܥܝܼܢ ܡܲܠܦܵܢܘܼܬܹܗ:܀ ܐܸܢ ܠܲܢܒ̣ܝܹ̈ܐ ܒܢܲܝ̈ ܪܸܥܝܵܢܵܗ̇ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܫܵܝ̇ܛܝܼܢ ܬܲܡܵܢ ܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܢܲܠܸܦ ܐܸܢܘܿܢ܀ ܐܸܢ ܟܸܢܵܪܹܗ ܡܠܝܼܠܵܐ ܕܡܘܼܫܹܐ ܠܵܐ ܡܸܬܼܩܲܒܲܠ:\nܡܲܢ̣ܘܼ ܣܵܦܹ̇ܩ ܕܲܒ̣ܝܘܼܠܦܵܢܵܐ ܢܲܫܡܲܥ: ܐܸܢܘܿܢ܀ ܐܸܢ ܗܵܘ̇ ܪܲܒܵܐ ܡܠܸܐ ܓܸܠܝܵܢܹ̈ܐ ܫܝܼܛ ܟܲܕܼ ܡܲܠܸܦ:\nܫܚܝܼܡܵܐ ܕܢܹܐܙܲܠ (ܡܵܢܵܐ ܥܵܒ̣̇ܕܝܼܢ: ܡܵܐ ܕܲܡܡܲܠܸܠ܀","english":"He was heard concerning his blessings, for he looked upon the poor man. And if he had looked upon him, he would have lived, and he would not have burned. On the day of evil, the Lord brought him out, as is confessed. And he who did not look was not delivered from distress. That day of evil is the day of the great judgment. And the one who looks upon the poor man is delivered. Therefore, that one was not delivered from the fire, because he did not look upon the poor man. All these things are written in Moses and also in the prophets. And there was no lack of teaching in the world of the living from him. And it would have been more fitting for the dead man to come as he wished, so that he would not have needed to teach where Moses taught in the world. And in lamentation, Abraham cried out to him, saying, “Behold, there are prophets for you; listen.” David says, “I do not desire, O my father Abraham, but let the dead man go and teach the world.” The just one says, “If the scribes do not listen, and if the dead man goes, will they listen to his teaching? If the prophets, with the thoughts of divinity, are rejected there, how can the dead man teach? If the eloquent discourse of Moses is not accepted, how is it fitting that he should make them hear through teaching? If that great one, full of revelations, is rejected when he teaches, what will the dead man do when he speaks?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܝܵܘܡܵܐ ܕܒ̣ܝܼܫܬܵܐ","severity":"info","text":"The phrase 'day of evil' is identified with the 'day of the great judgment' (ܝܵܘܡܵܐ ܕܕܼܝܼܢܵܐ ܪܲܒܵܐ), linking the rich man's fate to eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܘܼܫܹܐ ܟܬܼܝܼ̈ܒ̣ܵܢ ܐܵܦ ܒܲܢܒ̣ܝ̈ܐ","severity":"info","text":"Jacob asserts that the teaching about looking upon the poor is written in Moses and the prophets, likely alluding to Torah and prophetic calls for social justice (e.g., Deut 15:7–11; Isa 58:7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"Abraham appears as a lamenting figure, a role not in the biblical parable but common in Syriac exegesis as a symbol of righteous judgment or patriarchal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܵܘܝܵܐ","severity":"info","text":"David is invoked as a speaker, reflecting Jacob's homiletic technique of attributing dialogue to biblical figures to dramatize the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܝܼܬܼܵܐ","severity":"caution","text":"The term 'dead man' (ܡܝܼܬܼܵܐ) is ambiguous: it may refer to Lazarus (the poor man) or to the rich man after death; context suggests Lazarus, but the syntax allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead man' (ܡܝܼܬܼܵܐ) is ambiguous: it could be Lazarus or the rich man; the reading taken follows the narrative flow where the dead man is sent to teach, likely Lazarus.","The phrase 'he was heard concerning his blessings' (ܫܡܝܼܥܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܕܛܘܼܒ̣ܵܘܗܝ) is syntactically unclear; the reading taken interprets it as the rich man being heard in his boastful claims."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܠܡܘܼܫܹ̈ܐ ܛܵܠܡ̇ܝܼܢ ܠܡܲܢ ܟܲܝ ܫܵܡ̇ܥܝܼܢ (ܡܵܐ ܕܲܡܡܲܠܸܠ:\nܒܹܪܝ ܝܲܬ݁ܝܼܪܬܵܐ ܗ̄ܝܼ ܢܹܐܙܲܠ ܡܝܼܬܼܵܐ ܕܠܵܐ ܥܵܢܹ̇ܝܢ ܠܹܗ܀ ܫܲܦܝܼܪ ܡܲܠܸܠ̣ ܗܵܘ̇ ܙܲܕܝܼܩܵܐ ܨܹܝܕܼ ܥܲܬ݁ܝܼܪܵܐ:\nܘܲܒ̣ܟܹܐܢܘܼܬܼܵܐ ܛܠܲܡ̣ ܠܲܒ̣ܥܵܬܹܗ ܘܠܵܐ ܐܸܬܼܩܲܒܲܠ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܥܲܦ̣ܘ ܐܘܼ̈ܠܨܵܢܹܐ ܥܠܵܘܗܝ ܕܲܫܚܝܼܩܵܐ:\nܘܲܒ̣ܨܲܪ ܘܲܙܥܲܪ ܘܲܬܼܚܸܒ̣ ܘܐܵܘܦܝܼ ܒܚܲܫܵܐ ܪܲܒܵܐ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܐܸܬ݁ܛܲܠܲܩ ܗ̄ܘܲܝ̈ ܟܠܗܹܝܢ ܡܸܠܵܘ̈ܗܝ:\nܘܠܲܝܬ݁ ܗ̄ܘܟܵܐ ܐܲܬܼܪܵܐ: ܕܲܢܡܲܠܸܠ ܬܘܼܒ̣ ܥܲܡ ܐܲܒ̣ܪܵܗܵܡ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܓܡܲܪ ܫܸܐ̈ܠܵܬܹܗ ܘܲܦ̈ܝܵܣܵܬܹܗ:\nܘܲܚܪܸܫ̣ ܩܵܠܹܗ ܘܲܕܼܥܸܟ̣ ܫܲܪܒܹ݁ܗ ܘܩܲܕܝܼ ܢܘܼܪܹܗ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܲܦܣܲܩ̣ ܡܲܡܠܠܹܗ ܡ̣ܢ ܐܲܒ̣ܪܵܗܵܡ:\nܟܒܲܪ ܝܲܬ݁ܝܼܪܵܐ ܣܸܒ̣ܟܲܬ݀ ܗ̄ܘ̣ܵܬܼ ܒܹܗ ܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܬܲܪܬܹܝܢ ܒܵܥ̈ܘܵܢ (ܐܸܬܼܩܲܪܲܒ̣ ܗ̄ܘܲܝ̈:\nܘܐܲܣܠܝܼܘ ܐܸܢܹܝܢ ܥܲܦ̣ ܥܵܩ̈ܵܬܹܗ: ܒܟܹܐܒ̣ܵܐ ܪܲܒܵܐ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܢܗܲܡ̣ ܒܹܗ ܝܲܡܵܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ:\nܘܲܒ̣ܟ̣ܝܼܡܘܿܢܵܐ: ܪܲܒܵܐ ܕܢܘܼܪܵܐ ܡܸܫܬܲܢܲܩ: ܗ̄ܘ̣ܵܐ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܓܲܠܠܵܐ ܠܓܕܲܠܠܵܐ ܡܛܲܪܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܘܓ̣ܘܼܡܪܹ̈ܐ ܠܓ̣ܘܼܡܪܹ̈ܐ ܝܵܗ̈ܒܵܢ ܗ̄ܘܲܝ̈ ܠܹܗ ܕܢܸܣܓܸܐ ܚܲܫܹܗ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܟ̣ܠ ܥܸܠ̈ܠܵܬܹܗ ܐܸܣܬܲܝܲܟ̣ ܗ̄ܘܲܝ̈:\nܘܠܲܝܬ݁ ܥܸܢܝܵܢܵܐ ܕܒܹܝܬܼ ܐܲܒ̣ܪܵܗܵܡ ܢܸܬܼܒܲܝܲܐ ܒܹܗ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܲܫܬܸܩ̣ ܟܹܐܢܵܐ ܘܠܵܐ ܡܡܲܠܸܠ ܠܹܗ:\nܘܩܵܠܵܐ ܕܢܘܼܪܵܐ ܠܚܘܿܕܼ ܫܵܡܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܢܵܗ̇ܡܵܐ ܪܲܒܲܬܼ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܐܲܗܦܸܟ̣ ܪܘܼܓ̣ܙܵܐ ܒܬܲܪܥܵܐ ܡܸܠܵܘ̈ܗܝ:\nܘܠܲܝܬ݁ ܠܹܗ ܥܸܠܬܼܵܐ ܐܸܠܵܐ ܕܢܹܐܡܲܪ ܘܵܝ ܠܝܼ ܒܲܠܚܘܿܕܼ܀","english":"He was heard concerning his blessings, for he looked upon the poor man. And if he had looked upon him, he would have lived, and he would not have burned. On the day of evil, the Lord brought him out, as is confessed. And\n\nTo Moses the lawgiver, how do they hear what he speaks?  \nHis portion is more abundant; the dead man went without being heard.  \nThe righteous one spoke well concerning the rich man:  \nAnd with weeping he oppressed his request, and it was not accepted.  \nAt that time, afflictions pressed upon him, the despised one:  \nAnd he became small, and weak, and was confounded, and ended in great suffering.  \nAt that time, all his words were lost:  \nAnd there was no place where he might speak again with Abraham.  \nAt that time, his questions and his agreements were finished:  \nAnd his voice was silenced, and his tale was extinguished, and his fire was quenched.  \nAt that time, when his speech ceased from Abraham:  \nAlready a great flame had seized him.  \nAt that time, when two petitions were offered:  \nAnd they were rejected, and his cries were turned aside, in great pain.  \nAt that time, the sea of flame raged against him:  \nAnd in lamentation, the great one of fire was roaring.  \nAt that time, a wave dashed him against a wave:  \nAnd coals gave coals to him, to increase his suffering.  \nAt that time, all his causes were ended:  \nAnd there was no remedy for him to be sought from the house of Abraham.  \nAt that time, the mourner was silent and did not speak:  \nAnd only the voice of the fire was heard, the great furnace.  \nAt that time, wrath turned at the door of his words:  \nAnd he had no cause except to say, \"Woe is me,\" alone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܡܘܼܫܹ̈ܐ ܛܵܠܡ̇ܝܼܢ","severity":"info","text":"The phrase 'to Moses the lawgiver' is a direct address to Moses as the giver of the Law, likely referencing the Torah. This aligns with Jacob's homiletic style of invoking biblical figures.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܲܦܣܲܩ̣ ܡܲܡܠܠܹܗ ܡ̣ܢ ܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The cessation of speech between the rich man and Abraham echoes the finality of judgment in Luke 16:19-31, where the rich man's pleas cease after death. Jacob amplifies this with vivid imagery of silence.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܲܡܵܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ","severity":"info","text":"The 'sea of flame' is a common Syriac image for hell, drawing on apocalyptic traditions (e.g., the Apocalypse of Peter). Jacob uses it to intensify the rich man's punishment, a motif in his homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܘ̇ ܥܸܕܵܢܵܐ","severity":"info","text":"The repeated phrase 'at that time' (ܒܗܵܘ̇ ܥܸܕܵܢܵܐ) structures the passage as a series of parallel temporal clauses, each describing a stage of the rich man's damnation. This anaphora creates a rhythmic, liturgical effect.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܒ̣ܟ̣ܝܼܡܘܿܢܵܐ","severity":"info","text":"The term 'lamentation' (ܘܲܒ̣ܟ̣ܝܼܡܘܿܢܵܐ) may reflect Syriac liturgical practice, where lamentations were sung during funerals or penitential services. Jacob's audience would recognize this as a communal expression of grief.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܥܸܟ̣ ܫܲܪܒܹ݁ܗ","severity":"caution","text":"The phrase 'his tale was extinguished' (ܘܲܕܼܥܸܟ̣ ܫܲܪܒܹ݁ܗ) is ambiguous: ܫܲܪܒܹ݁ܗ could mean 'his story' or 'his lineage.' The context of silence and fire favors 'story,' but a genealogical reading is possible in Syriac exegesis.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܕܼܥܸܟ̣ ܫܲܪܒܹ݁ܗ is ambiguous between 'his story was extinguished' and 'his lineage was extinguished'; the context of silence and fire supports the former.","The identity of 'the mourner' (ܟܹܐܢܵܐ) in line 15 is unclear—possibly Abraham or a personified figure; the text does not specify."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܗܘ݀ ܥܲܡ ܢܲܦ̮ܫܹܗ ܡܸܬܼܡܲܪܝܼܪ ܗ̄ܘ̣ܵܐ:\nܘܓܟܵܥܹ̇ܐ ܒܚܲܫܵܐ: ܘܲܚܠܝܼܛ ܩܵܠܹܗ (ܥܲܡ ܓܵܘܙܲܠܬܵܐ:܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܐܲܪܟܸܢ ܥܲܝܢܵܘ̈ܗܝ ܡ̣ܢ ܐܲܒ̣ܪܵܗܵܡ:\nܘܠܵܐ ܚܵܐܲܪ ܒܹܗ ܘܠܵܐ ܚܵܙܹ̇ܐ ܠܹܗ ܘܠܵܐ ܫܵܡܲܥ̇ ܠܹܗ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܲܠܝܲܡܝܼܢܵܐ ܘܲܠܣܸܡܵܠܵܐ:\nܚ̣ܵܪ ܟܲܕܼ ܓܵܥܹ̇ܐ ܘܠܲܝܬ݁ ܚܲܒ݁ܝܼ̈ܒܹܐ ܕܲܢܦܲܨܘܿܢܵܝܗܝ܀ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܟܒܲܪ ܐܘܿܠܝܼܬܼܵܐ ܕܡܲܠܝܵܐ ܙܵܘ̈ܥܹܐ:\nܒܩܵܠܲܝ̈ ܚܲܫܵܐ ܐܲܪܡ̣ܝܼ ܗܘ݀: ܠܹܗ ܟܲܕܼ ܐܵܡܲܪ ܗ̄ܘ̣ܵܐ܀ ܐܲܝܟܵܐ ܐܸܢܘܿܢ ܪ̈ܵܚܡܹ̇ܐ ܘܚܲܒ̣ܪܹ̈ܐ ܐܵܦ ܚܲܒ݁ܝܼ̈ܒܹܐ:\nܕܠܵܐ ܡܦܲܨܹܝܢ ܠܝܼ ܡ̣ܢ ܝܲܩܕܵܢܵܐ ܕܫܲܠܗܹܒ̣ܝܼܬܼܵܐ܀ ܐܲܝܟܵܐ ܐܸܢܘܿܢ ܡܵܠܟܲܝ̈ ܡܸܠܟܲܝ̈ ܘܲܒ̣ܢܲܝ̈ ܥܸܢܝܵܢܝ:\nܕܢܵܦ̇ܚܝܼܢ ܗ̄ܘ̣ܵܘ ܠܝܼ ܒܐܲܫܝܼ̈ܠܵܬܼܵܐ: ܕܐܸܛܥܸܐ ܚܲܝܲܝ̈܀ ܐܲܝܟܵܘ ܥܘܼܬܼܪܵܐ ܕܐܸܨܛܲܕܝܼ ܒܝܼ ܘܠܵܐ ܩ̣ܵܘܝܼ ܠܝܼ:\nܘܐܲܣܓܝܼ ܫ̣ܓܲܪ ܠܝܼ ܢܘܼܪܵܐ ܘܫܲܢܝܼ ܘܗܵܫܵܐ ܠܲܝܬܵܘܗܝ܀ ܐܲܝܟܵܘ ܦܵܬܼܘܿܪܝ ܗܵܘ̇ ܕܲܡܠܸܐ ܗ̄ܘ̣ܵܐ ܟܠܗܘܿܢ ܛܘܼ̈ܒܹܐ:\nܕܗܵܐ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܘܠܵܐ ܝܵܗ̇ܒ݁ܝܼܢ ܠܝܼ܀ ܐܲܝܟܵܘ ܕܲܗܒ̣ܵܐ ܕܪܸܗ̇ܛܹܬܼ ܒܵܬܼܪܹܗ ܠܲܡܟܲܢܵܫܘܼ:\nܕܐܸܢ ܡܸܬܼܚܲܠܲܦ ܒܲܚܕܼܵܐ ܛܘܼܦܬܼܵܐ ܟ̱ܠܹܗ ܢܹܐܙܲܠ܀ ܐܲܝܟܵܐ ܐܸܢܘܿܢ ܢܲܚ̈ܬܹܐ ܕܒ̣ܘܼܨܵܐ ܘܲܕܼܫܹܐܪ̈ܵܝܹܐ:\nܕܗܵܪܟܵܐ ܙܩܘܿܪܵܐ ܕܓ̣ܘܼܡܪ̈ܲܝ ܢܘܼܪܵܐ ܠܒ̣ܝܼܫ ܐ̄ܢܵܐ ܒܲܠܚܘܿܕܼ܀ ܐܲܝܟܵܘ ܫܘܼܠܛܵܢܝ ܐܲܝܟܵܘ ܩܸܢܝܵܢܝ ܐܲܝܟܵܘ ܬܘܼܟ̣ܠܵܢܝ:\nܐܲܝܟܵܘ ܥܵܠܡܵܐ ܕܥܲܒ̣ܕܲܢܝ ܚܸܣܕܵܐ ܘܲܫܡܵܐ ܣܲܪܝܵܐ܀ ܐܘܿ ܠܹܟ̣ܝ ܢܘܼܪܵܐ ܫܓ̣ܝܼܪܲܬܼ ܥܵܠܲܡ ܡܵܢ ܐܸܥܒܸ݁ܕܼ ܠܹܟ̣ܝ:\nܕܠܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ (ܒܚܲܕܼ ܡ̣ܢ ܓܲܒ݁ܝܼ̈ܢ ܠܡܸܥܪܲܩ: ܡܸܢܹܟ̣ܝ܀","english":"At that time when he was being embittered with himself, and he groaned in pain, and his voice was mixed with the cry of the coal. At that time when he turned his eyes from Abraham, and he did not look at him, nor see him, nor hear him. At that time, to the right and to the left, he looked while groaning, and there were no friends to console him. At that time, like a woman in labor full of tremors, with cries of pain he cast himself down, while he was saying: Where are the merciful ones and companions and also friends, who do not deliver me from the burning of the flame? Where are the kings, the counselors, and the wealthy, who would have poured for me with pitchers, so that my life might escape? Where is the wealth that was heaped up by me and did not avail me, and greatly heaped up for me a great burden and trouble, and now it is not? Where is my table, that which was filled with all delights, for behold I ask for a drop of water and they do not give it to me? Where is the gold after which I ran to acquire, that if it were exchanged for one drop, all of it would go? Where are the robes of silk and of fine linen, for here I am clothed only in a garment of coals of fire? Where is my authority, where is my honor, where is my trust, where is the world for which I did kindness and a false name? O great fire, grievous one, eternal one, what have I done to you, that there is no place on one of my sides to flee from you?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܗܵܘ̇ ܥܸܕܵܢܵܐ","severity":"info","text":"The repeated phrase 'at that time' structures the rich man's lament as a series of parallel temporal frames, each introducing a different aspect of his despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܵܘܙܲܠܬܵܐ","severity":"info","text":"The word 'coal' (ܓܵܘܙܲܠܬܵܐ) here refers to the burning coal of hellfire, a common image in Syriac eschatology for the punishment of the damned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 16:19-31","severity":"info","text":"The rich man's plea for a drop of water echoes the parable of the rich man and Lazarus (Luke 16:19-31), where the rich man in Hades asks for water but is refused.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Abraham","severity":"info","text":"Abraham appears as a figure of mercy and intercession in Syriac tradition, often associated with the threshold of the afterlife; the rich man's turning from Abraham signifies his final rejection of salvation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"woman in labor","severity":"info","text":"The simile of the woman in labor (ܐܘܿܠܝܼܬܼܵܐ) is a common Syriac trope for intense suffering, also found in Ephrem's hymns to depict the agony of the damned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of ܐܲܝܟܵܘ","severity":"info","text":"The anaphora 'Where is...' (ܐܲܝܟܵܘ) structures the rich man's lament as a series of rhetorical questions, each contrasting his former wealth with his present torment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with the cry of the coal' (ܥܲܡ ܓܵܘܙܲܠܬܵܐ) could be read as the rich man's voice mixing with the sound of burning coals, or as a metaphorical cry of the coal itself; the translation takes the former.","The identity of 'the righteous one' in the previous passage is ambiguous; it may refer to Abraham or to a generic righteous figure."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ܐܘܿ ܓܹܗܲܢܵܐ ܪܲܒ݁ܬܼܵܐ ܕܕܼܝܼܢܵܐ ܟܡܵܐ ܡܲܪܝܼܪܲܬ݁:\nܘܠܵܐ ܢܵܫ̇ܒܵܐ ܒܹܟ̣ܝ ܪܘܼܚܵܐ ܕܪ̈ܲܚܡܹܐ ܠܐ̄ܢܵܫܵܐ ܕܐܲܟ̣ܘܵܬܼܝ܀ ܐܘܿ ܓܵܘܙܲܠܬܵܐ ܕܝܲܗ̄ܒ̣ ܠܝܼ ܥܘܼܬܼܪܵܐ ܟܲܕܘܼ ܠܹܟ̣ܝ ܡܹܢܝ:\nܢܘܼܚܝ: ܐܸܢ ܡܲܨܝܵܐ ܐܵܦܸܢ ܩܲܠܝܼܠ ܕܐܸܓ̣ܗܸܐ ܡܸܢܹܟ̣ܝ܀ ܐܘܿ ܐܘܼ̈ܠܨܵܢܹܐ ܕܲܩ̇ܢܹܝܬܼ ܐܸܢܘܿܢ ܡ̣ܢ ܦܘܼܪ̈ܦܵܥܹܐ:\nܒܐܲܝܢܵܐ ܐܲܬܼܪܵܐ ܐܸܫܛܸܐ ܡܸܢܟ̣ܘܿܢ ܠܵܐ ܝܵܕܲܥ̇ ܐ̄ܢܵܐ܀ ܠܵܘ ܕܲܝܵܢܵܐ ܨܠ̣ܵܐ ܥܠܲܝ ܕܝܼܢܵܐ ܐܸܢܵܐ ܣܸܪܚܹܬܼ:\nܕܐܸܚ̇ܕܹܬܼ ܪ̈ܲܚܡܲܝ ܡ̣ܢ ܡܸܣܟܹܢܵܐ ܘܠܵܐ ܥܲܕܲܪܬܹܗ܀ ܒܗܵܢܵܐ ܫܲܪܒܵܐ ܐܲܝܢܵܐ ܕܒ̣ܵܥܹ̇ܐ ܢܸܦ̮ܬܲܚ ܐܸܕܼܢܵܘ̈ܗܝ:\nܣܲܓܝܼ ܝܵܬܲܪ ܡܸܛܠ ܕܲܡܠܸܐ ܚܲܫܵܐ: ܟ̱ܠܹܗ܀ ܒܹܗ ܝܵܠܹ̇ܦ ܐ̄ܢܵܫ ܥܲܠ ܡܲܠܟ݁ܘܼܬܼܵܐ ܘܥܲܠ ܓܹܗܲܢܵܐ:\nܕܲܪܓ̣ܝܼܓ̣ܵܐ ܗܵܝ̇ ܘܲܕܼܚܝܼܠܵܐ ܗܵܝ̇ ܠܲܕܼܦܵܪܘܿܫܝܼܢ܀ ܡܲܢ ܟܲܝ ܫܵܡܲܥ̇ ܥܲܠ ܛܘܼܪܵܦܹܗ ܕܗܵܘ̇ ܥܲܬܝܼܪܵܐ:\nܘܠܵܐ ܡܸܣܬܲܪܲܕܼ ܡ̣ܢ ܝܲܩܕܵܢܹܗ ܢܸܣܢܸܐ ܚܲܝܵܘ̈ܗܝ܀ ܐܵܘ (ܡܲܢ ܝܵܠܹ̇ܦ: ܥܲܠ ܠܵܥܵܙܲܪ ܕܲܟ̣ܡܵܐ ܝܑܼܪܸܒ̣:\nܘܠܵܐ ܪܵܚܹ̇ܡ ܠܵܗ̇ ܠܡܸܣܟܹ݁ܢܘܼܬܼܵܐ ܐܸܢ ܝܵܕܼܘܿܥܵܐ ܗ̄ܘ̣܀ ܠܗܲܠ ܗ̄ܘ̣ ܥܘܼܬܼܪܵܐ ܘܲܬܼܢܵܢ: ܐܝܼܬܹܝܗ̇ ܡܸܣܟܹ݁ܢܘܼܬܼܵܐ:\nܘܠܲܝܬ݁ ܫܘܼܚܠܵܦܵܐ ܐܸܠܵܐ ܫܪܵܪܵܐ ܨܹܝܕܼ ܨܸܒܼ̈ܘܵܬܼܵܐ܀ ܗܵܪܟܵܐ ܙܲܒܼ̈ܢܹܐ ܓܝܼ̈ܓ̣ܠܹܐ ܪܟ̣ܝܼܒ̣ܝܼܢ ܠܲܡܫܲܢܵܝܘܼ:\nܘܡܸܬܼܝܲܒ݁ܠܝܼܢ ܒܹܗ ܟܠܝܘܿܡ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹ݁ܢܘܼܬܼܵܐ܀ ܕܥܲܬܝܼܪ ܝܵܘܡܵܢ ܐܲܟ̣ܒܲܪ ܠܲܡܚܵܪ ܡܸܬܼܡܲܣܟ̣݁ܢ ܠܹܗ:\nܕܡܸܣܟܹܝܢ ܗܵܫܵܐ ܒܵܬܲܪ ܩܲܠܝܼܠ ܟܒܲܪ ܥܵܬܲܪ ܠܹܗ܀ ܕܲܟ̣ܪܝܼܗ ܡܸܬܼܠܸܡ ܘܗܵܘܹ̇ܐ ܟܪܝܼܗܵܐ ܐܲܝܢܵܐ ܕܲܚܠܝܼܡ:\nܕܥܲܠ ܫܘܼ̈ܚܠܵܦܹܐ ܣܪܝܼܓ̣ ܗܵܢ ܥܵܠܡܵܐ ܘܲܥܒ̣ܝܼ̈ܕܼܵܬܹܗ܀","english":"O great Gehenna of judgment, how bitter you are!  \nAnd the spirit of mercy does not consider the pain of the one who is burning.  \nO the treasury that gave me wealth, when I was full of it,  \nmy soul: if only I could turn back a little from you!  \nO the torments that I endured, if only I had been spared from the stripes!  \nIn what place I have fled from you, I do not know.  \nIt is not the judge who decreed judgment upon me, but I myself sinned,  \nfor I hardened my heart from the poor man and did not help him.  \nIn this story, what does he seek to open his eyes?  \nMuch more, because it is filled with suffering—all of it.  \nIn it a person learns about the kingdom and about Gehenna:  \nthat one is narrow and that one is fearful for the one who distinguishes.  \nBut who hears about the punishment of that rich man  \nand is not terrified by his burning, his life is extinguished?  \nOr (who learns about Lazarus, how much he endured,  \nand does not love poverty, if he is wise?  \nUntil now, wealth and poverty:  \npoverty has come, and there is no change except truth toward the desires.  \nHere the wheels of the chariots are mounted for the contest,  \nand every day wealth and poverty are carried in it.  \nFor the rich man today, tomorrow he becomes poor;  \nfor the poor man now, after a little while he becomes rich.  \nThe sick man is healed and becomes healthy,  \njust as the healthy man becomes sick.  \nFor changes are woven into this world and its deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna, from Hebrew ge-hinnom, is the standard Syriac term for hell, often depicted as a place of fiery punishment. Jacob uses it here to contrast with the kingdom (ܡܲܠܟ݁ܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"Lazarus (Eleazar) is the poor man in the Lucan parable (Luke 16:19–31). Jacob’s homily expands the narrative, here emphasizing the rich man’s regret and the moral lesson on wealth and poverty.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܙܲܒܼ̈ܢܹܐ ܓܝܼ̈ܓ̣ܠܹܐ","severity":"info","text":"The image of chariot wheels mounted for a contest (ܠܲܡܫܲܢܵܝܘܼ) likely alludes to the circus or hippodrome, a familiar spectacle in late antique Syriac cities, used metaphorically for the vicissitudes of fortune.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܓܹܗܲܢܵܐ ܪܲܒ݁ܬܼܵܐ","severity":"info","text":"This passage shifts from the rich man’s direct lament (apostrophe to Gehenna and his wealth) to a didactic reflection on the story’s purpose, marked by the rhetorical question “In this story, what does he seek to open his eyes?”","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܡܸܣܟܹ݁ܢܘܼܬܼܵܐ","severity":"info","text":"Jacob’s praise of poverty (ܡܸܣܟܹ݁ܢܘܼܬܼܵܐ) as a wise choice reflects the ascetic ideals of Syriac monasticism, which valued voluntary poverty as a path to spiritual truth, contrasting with worldly wealth.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܸܢ ܡܲܨܝܵܐ ܐܵܦܸܢ ܩܲܠܝܼܠ ܕܐܸܓ̣ܗܸܐ ܡܸܢܹܟ̣ܝ' is ambiguous: it may mean 'if only I could turn back a little from you' (the treasury) or 'if only I could turn back a little from it' (the wealth). The translation takes the former, consistent with the apostrophe."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ܛܲܠܝܵܐ ܪܵܒܹ݁ܐ ܘܓܲܒ̣ܪܵܐ ܣܵܐܹ̇ܒ̣ ܘܣܵܒ̣ܵܐ ܡܵܐܹ̇ܬܼ:\nܕܠܲܝܬ݁ ܒܹܗ ܒܥܵܠܡܵܐ ܩܵܘܡܬܼܵܐ ܓܡܝܼܪܬܵܐ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ܀ ܥܵܒܲܪ ܨܲܦܪܵܐ ܘܐܵܬܹ̇ܐ ܛܲܗܪܵܐ ܘܪܵܟܹܝܢ ܦܵܢܝܵܐ:\nܘܐܵܬܹ̇ܐ ܪܲܡܫܵܐ ܘܕܼܘܼܟ݁ܬܼܵܐ ܕܟ̣ܠܗܘܿܢ ܗܘ݀ ܫܵܩܹ̇ܠ ܠܵܗ̇܀ ܪܓ̣ܝܼܓ̣ ܐܝܼܡܵܡܵܐ ܘܚܲܒ݁ܝܼܒ̣ ܢܘܼܗܪܹܗ ܘܲܦܐܸܐ ܫܘܼܦܪܹܗ:\nܘܪܵܚܹ̇ܫ ܥܵܐܹ̇ܠ ܠܸܠܝܵܐ ܚܠܵܦܵܘܗܝ ܘܲܡܚܲܒܸ݁ܠ ܠܹܗ܀ ܠܗܲܠ ܠܵܘ ܗܵܟܲܢ ܟܕܼܝܼܢܝܼܢ ܙܲܒܼ̈ܢܹܐ ܒܓ̣ܝܼ̈ܓ̣ܠܹܐ ܬܲܡܵܢ:\nܘܠܵܐ ܥܸܕܵܢܹ̈ܐ ܬܚܹܝܬܼ ܫܘܼܚ̈ܠܵܦܹܐ ܠܲܡܫܲܢܵܝܘܼ܀ ܠܲܝܬ݁ ܡܲܥܒܲܪܬܵܐ ܠܪܲܡܫܵܐ ܕܢܸܥܒܲܪ ܒܵܬܲܪ ܨܲܦܪܵܐ:\nܐܵܦܠܵܐ ܠܸܠܝܵܐ ܕܢܲܥܕܸܐ ܕܘܼܟ݁ܬܼܵܐ ܡ̣ܢ ܐܝܼܡܵܡܵܐ܀ ܡ̣ܢ ܝܲܡܝܼܢܵܐ ܐܝܼܬܼ ܐܝܼܡܵܡܵܐ ܧܕܠܲܝܬ݁ ܠܹܗ ܪܲܡܫܵܐ:\nܘܲܫܪܸܐ ܠܸܠܝܵܐ ܕܠܲܝܬ݁ ܠܹܗ ܨܲܦܪܵܐ ܡ̣ܢ ܣܸܡܵܠܵܐ܀ ܠܵܘ ܕܡܸܬܼܟܲܪܟܝܼܢ ܐܸܠܵܐ ܕܩܵܝܡ̇ܝܼܢ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ:\nܕܐܝܼܬܼ ܒܲܡܨܲܥܬܼܵܐ ܦܲܚܬܵܐ ܪܲܒܵܐ ܕܠܲܝܬ݁ ܠܹܗ:\nܓܲܫܪܵܐ܀ ܦܣܝܼܩܵܐ ܗ̄ܝܼ ܐܘܼܪܚܵܐ ܩܕܼܵܡ ܥܸܕܵܢܹ̈ܐ ܕܠܵܐ ܢܸܬܼܟܲܪܟܘܼܢ:\nܘܲܬܼܒ̣ܝܼܪ ܣܲܪܢܵܗ̇ ܕܓ̣ܝܼܓ̣ܠܵܐ: ܘܫܲܪܝܵܐ ܡ̣ܢ ܫܘܼܚ̈ܠܵܦܹܐ܀ ܠܲܝܬ݁ ܠܹܗ ܓܲܫܪܵܐ ܠܢܘܼܗܪܵܐ ܕܢܸܥܒܲܪ ܨܹܝܕܼ ܚܸܫܘܿܟ̣ܵܐ:\nܘܠܵܐ ܠܸܫܘܿܟ̣ܵܐ ܕܢܲܪܡܸܐ ܐܘܼܪܚܹܗ ܨܹܝܕܼ ܢܲܗܝܼܪܵܐ܀ (ܟܠ ܡܲܢ ܕܐܝܼܬܼ ܠܹܗ ܥܒ̣ܵܕܹ̈ܐ ܬܲܡܵܢ ܘܙܲܕܝܼܩܘܼܬܼܵܐ:\nܟ̱ܠܹܗ ܥܘܼܬܼܪܹܗ: ܕܝܼܠܹܗ ܐܝܼܬܼܵܘܗܝ ܘܲܡܩܲܕܸܐ ܠܹܗ܀ ܘܐܲܝܢܵܐ ܕܡܸܣܟܹ݁ܝܢ ܗܵܘ̇ ܡܸܣܟܹ݁ܢܵܐ ܗ̄ܘ̣ ܫܲܪܝܼܪܵܐܝܼܬܼ:\nܕܠܵܐ ܡܸܬܼܚܲܠܲܦ: ܙܲܒ̣ܢܵܐ ܬܲܡܵܢ ܘܲܡܫܲܚܸܠܦ ܠܹܗ܀ ܠܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܢܸܩܪܹܝܘܗܝ ܡܵܕܹܝܢ ܚܲܕܼ ܡܸܣܟܹܢܵܐ:\nܘܲܠܵܥܵܙܲܪ ܚܲܕܼ ܥܲܬ݁ܝܼܪܵܐ ܕܲܫ̈ܡܵܗܵܬܼܵܐ܀","english":"A great youth and an old man, and an old man dies:  \nThere is in the world no complete resurrection without change. Morning passes and noon comes, and evening inclines and sets;  \nAnd night comes and takes away the place of all that was. The day is longed for and its light is beloved, and its beauty fades;  \nAnd night creeps in, enters in its place, and destroys it. Not so are the times that stand in cycles there;  \nAnd the hours are not subject to changes for the evening. There is no passage for the evening that comes after the morning,  \nNor for the night that passes, a place from the day. From the west there is a day that has no evening,  \nAnd night has settled that has no morning from the left. They are not revolving but standing without change,  \nFor in the midst there is a great abyss that has no bridge. The path is cut off before the hours that do not revolve,  \nAnd the course of the cycle is broken, and it ceases from changes. There is no bridge for the light that passes by the darkness,  \nNor for the darkness that casts its path by the light. (All that has works there and righteousness,  \nAll his wealth: it is his own and he sanctifies it. And the one who is poor, that poor one is truly  \nUnchangeable: time is there and changes him. That rich man, call him rather a poor man,  \nAnd Lazarus a rich man of names.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܠܝܵܐ ܪܵܒܹܐ ܘܓܲܒ̣ܪܵܐ ܣܵܐܹ̇ܒ̣ ܘܣܵܒ̣ܵܐ ܡܵܐܹ̇ܬ","severity":"info","text":"The opening phrase juxtaposes youth and old age with death, introducing the theme of temporal transience. The Syriac ܛܲܠܝܵܐ (Ṭalyā) means 'youth' and ܣܵܒ̣ܵܐ (sābā) 'old man', emphasizing life's fleeting stages.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܫܪܵܐ","severity":"info","text":"The repeated image of a missing bridge (ܓܲܫܪܵܐ, gašrā) over an abyss reflects a common Syriac metaphor for the impossibility of crossing between temporal and eternal realms. Jacob of Serugh uses this to contrast earthly change with heavenly stability.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܘ ܕܡܸܬܼܟܲܪܟܝܼܢ ܐܸܠܵܐ ܕܩܵܝܡ̇ܝܼܢ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ","severity":"info","text":"This line marks a structural pivot: the poem shifts from describing cyclical earthly time to asserting the fixed, unchanging nature of the afterlife. The contrast between 'revolving' (ܡܸܬܼܟܲܪܟܝܼܢ) and 'standing' (ܩܵܝܡ̇ܝܼܢ) underscores the homiletic point.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܲܪ","severity":"info","text":"The names Lazarus (ܠܵܥܵܙܲܪ) and the rich man allude to the parable in Luke 16:19–31. Jacob inverts their roles, calling the rich man 'poor' and Lazarus 'rich in names', a typical Syriac exegetical move to emphasize spiritual reversal.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܲܬ݁ܝܼܪܵܐ ܘܡܸܣܟܹܢܵܐ","severity":"info","text":"Jacob's inversion of rich and poor echoes a broader ascetic tradition in Syriac Christianity, where material wealth is deemed poverty and spiritual virtue true riches. This passage was likely used in liturgical or catechetical settings to reinforce moral teaching.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the left' (ܡ̣ܢ ܣܸܡܵܠܵܐ) may refer to the north (as in some Syriac geographical conventions) or symbolically to darkness; the reading here takes it as a directional metaphor for the absence of morning."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ܡܵܗܹ̈ܐ ܕܗܵܪܟܵܐ ܒܥܵܠܡܵܐ ܕܗܵܪܟܵܐ ܡܲܪܦܸܐ ܟܠ ܐ̄ܢܵܫ:\nܘܲܫܡܵܐ ܕܫܲܪܝܼܪ ܩܵܢܹ̇ܐ ܬܲܡܵܢ ܡ̣ܢ ܣܘܼܥܪܵܢܹܗ܀ ܕܢܲܚ̣ ܠܹܗ ܢܘܼܗܪܵܐ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ ܥܲܠ ܒܸܪ̈ܝܵܬܼܵܐ:\nܘܲܪܕܲܦ̣ ܡܸܢܲܢ ܚܸܫܟܹܗ ܕܥܵܠܡܵܐ (ܕܲܡܟܲܡܲܗ ܠܲܢ:܀ ܥܵܠܡܵܐ ܗ̄ܘ̣ ܚܲܕܼܬܼܵܐ ܕܠܵܐ ܚܙܸܐ ܗ̄ܘ̣ܵܐ ܠܲܢ ܥܲܠ ܕܲܟ̣ܣܸܐ ܗ̄ܘ̣ܵܐ:\nܘܐܸܬ݀ܵܐ ܡܫܝܼܚܵܐ ܓܠ̣ܵܐ ܘܚܵܘܝܹܗ ܠܲܢ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܘܵܝܹ̈ܐ: ܘܛܘܼ̈ܒܹܐ ܕܐܝܼܬܼ ܒܹܗ ܒܐܲܬܼܪܵܐ ܓܠ̣ܵܐ ܐܸܢܘܿܢ ܠܲܢ:\nܘܡܲܡܲܠܠܵܐ ܕܓܲܒܹ̈ܐ ܘܟ̣ܠ ܕܐܸܫܬܲܡܲܫ ܐܸܫܬܲܥܝܼ ܠܲܢ܀ ܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ ܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ ܡܦܝܼܣ ܗ̄ܘ̣ܵܐ ܠܐܲܒ̣ܪܵܡ\nܘܐܸܣܬܲܥܪܲܬ݀ ܠܵܗ̇ ܕܪܲܒܵܐ ܡܸܢܵܗ̇ ܡܸܛܠܵܬܲܢ܀ (ܗܘ݀ ܐܲܠܵܗܵܐ ܗܘ݀ܵܐ ܒܲܪܢܵܫܵܐ: ܘܐܸܬ݀ܵܐ ܠܐܲܬܼܪܲܢ:\nܘܟ̣ܠܹܗ ܫܲܪܒܹܗ ܕܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ ܓܠܵܝܗܝ ܐܲܝܟ̣ ܕܐܝܼܬܼܵܘܗܝ܀ ܚܠܵܦ ܕܐܲܦܝܼܣ ܗܵܘ̇ ܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ ܗܵܐ ܐܸܬ݀ܵܐ ܠܹܗ:\nܡܵܪܹܐ ܡܝܼ̈ܬܹܐ ܘܟ̣ܠܗܹܝܢ ܡܲܠܸܠ̣ ܕܲܢܥܲܕܲܪ ܠܲܢ܀ ܒܣܘܼܥܪܵܢܵܐ ܚ̣ܵܪ ܕܐܸܢ ܡܸܬܼܡܲܠܲܠ ܣܲܓ݁ܝܼ ܡܵܘܬܲܪ:\nܘܠܵܐ ܨܒ̣ܵܐ ܕܢܲܪܦܹܝܘܗܝ ܗܵܘ̇ ܡܵܪܹܐ ܟܠ ܐܲܝܟ̣ ܕܐܸܫܬܵܘܕܝܼ܀ ܕܠܵܐ ܐܸܫܬܲܕܲܪ ܡܝܼܬܼܵܐ ܕܢܹܐܬܸܐ ܕܠܵܐ ܡܵܘܬܲܪ ܗ̄ܘܟܵܐ:\nܗܵܐ ܡܢܲܚܡܵܢܵܐ ܕܟ̣ܠܗܘܿܢ ܡܝܼ̈ܬܹܐ ܐ̄ܬ݀ܵܐ ܡܲܠܸܠ̣ ܠܲܢ܀ ܕܠܵܐ ܬܸܬܼܒܲܨܲܪ ܐܵܦܠܵܐ ܗܵܕܹܐ ܡ̣ܢ ܥܘܼܕܼܪܵܢܲܢ:\nܐܸܬ݁ـܲܢܝܲܬ݀ ܠܵܗ̇ ܐܲܝܟ̣ ܕܐܸܫܲܡܫܲܬ݀ ܕ)ܬܼܥܲܕܲܪ ܠܲܢ܀ ܡܵܪܵܐ ܕܟ̣ܠܗܘܿܢ ܐܲܬܼܪ̈ܵܘܵܬܼܵܐ ܕܵܠ̣ ܡ̣ܢ ܐܲܬܼܪܹܗ:\nܘܐܸܬ݀ܵܐ ܓܠ̣ܵܐ ܠܲܢ ܕܲܒ̣ܗܵܘ̇ ܐܲܬܼܪܵܐ ܡܵܢ ܐܸܬܼܡܲܠܲܠ܀ ܘܟܲܕܼ ܒܵܥܘܼܬܹܗ ܕܗܵܘ̇ ܥܬ݁ܝܼܪܵܐ ܠܵܐ ܐܸܫܬܲܡܥܲܬ݀:\nܗܵܝ̇ ܕܲܒ̣ܥ̣ܵܐ ܗ̄ܘ̣ܵܐ ܐܸܣܬܲܥܪܲܬ݀ ܠܵܗ̇ ܒܐܝܼܕܲܝ̈ ܡܵܪܲܢ܀","english":"The hours of here in the world of here release every man. And the name of the true one stands, complete from his action. He showed us a light from teaching concerning creatures. And he drove away from us the darkness of the world that had covered us. It was a new world that had not seen us, for it was hidden from us. And Christ came, revealed, and showed it to us luminously. Woe and blessings that are in that place were revealed to us. And the discourse of the tombs and all that was used was recounted to us. That rich man who came dead was appeasing Abraham, and a great one of them was stirred up because of us. He is God and man, and he came to our place. And the whole account of the new world he revealed to us as it is. Instead of that one who came dead appeasing, behold, he has come. The Lord of the dead and all of them spoke to us who would help us. In action, see, if it is spoken, much profit. And he did not wish to release him, that Lord of all, as he confessed. So that the dead one who came would not be sent without profit here. Behold, the consoler of all the dead has come to speak to us. So that this one too would not be deprived of our help. It was prepared as it served to help us. The Lord of all places came from his place. And he came and revealed to us what was in that place when he spoke. And when the prayer of that rich man was not heard, that which he sought was stirred up by the hands of our Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܵܗܹ̈ܐ ܕܗܵܪܟܵܐ","severity":"info","text":"The phrase 'the hours of here' contrasts temporal cycles with the eternal 'new world' revealed by Christ, emphasizing the transience of earthly life.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"'New world' (ʿālmā ḥadtā) refers to the eschatological reality or the resurrected state, a key concept in Jacob's typological exegesis.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܓܠ̣ܵܐ","severity":"info","text":"The revelation of Christ 'luminously' echoes Johannine language (e.g., John 1:9) and the Synoptic parable's unveiling of the afterlife (Luke 16:19–31).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܒ̣ܪܵܡ","severity":"info","text":"Abraham appears as an intercessor for the dead rich man, reflecting Jewish and Christian traditions of Abraham as a gatekeeper of the afterlife (cf. Testament of Abraham).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝܹ̈ܐ: ܘܛܘܼ̈ܒܹܐ","severity":"info","text":"The juxtaposition of 'woe and blessings' structures the passage as a moral diptych, contrasting the fates of the rich man and Lazarus, a homiletic device typical of Jacob.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܣܬܲܥܪܲܬ݀ ܠܵܗ̇ ܕܪܲܒܵܐ","severity":"caution","text":"The phrase 'a great one of them was stirred up' is ambiguous: it may refer to Abraham, Christ, or an angelic figure. The text's syntax leaves the antecedent unclear.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one' (ܕܪܲܒܵܐ) stirred up is ambiguous—possibly Abraham, Christ, or a divine agent.","The phrase 'the Lord of the dead' (ܡܵܪܹܐ ܡܝܼ̈ܬܹܐ) may refer to Christ or to God, but the context suggests Christ as the consoler."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"ܕܢܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܫܲܪܒܹ݁ܗ ܒܐܲܬܼܪܲܢ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘܟܵܐ:\nܘܲܕܼܸܢܸܬ݁ܬܲܢ̈ܝܵܢ ܠܲܢ ܥܵܩ̈ܵܬܹܗ ܡܦܝܼܣ ܗ̄ܘ̣ܵܐ ܠܐܲܒ̣ܪܵܡ܀ ܘܠܵܘ ܥܲܠ ܕܐܲܦܝܼܣ ܐܸܠܵܐ ܡܸܛܠ ܕܲܨܒ̣ܵܐ ܐܲܒ̣ܵܐ:\nܫܲܕܲܪ ܠܲܒ̣ܪܹܗ ܘܐܸܬ݀ܵܐ ܬܢܵܝܗܝ ܠܲܢ ܟ̱ܠܹܗ ܫܲܪܒܵܐ܀ ܕܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܕܢܸܥܒܲܪ ܡܝܼܬܼܵܐ ܘܢܹܐܬܸܐ ܠܐܲܬܼܪܲܢ:\nܗܵܐ (ܐܸܬ݀ܵܐ ܠܹܗ ܚܲܝܵܐ ܘܐ̄ܪܵܙܹܗ ܕܥܵܠܡܵܐ ܦܲܪܣܝܼ:܀ ܐܲܝܬܝܼ ܠܥܵܠܡܲܢ ܩܵܠܹ̈ܐ ܕܲܗܘ݀ܵܘ ܡ̣ܢ ܓܹܗܲܢܵܐ:\nܘܡܲܡܠܵܐ ܕܲܢܦܲܩ̣ ܡ̣ܢ ܡܲܠܟ݁ܘܼܬܼܵܐ ܨܹܝܕܼ ܥܲܬ݁ܝܼܪܵܐ܀ ܨܘܼܪܬܵܐ ܕܚܲܫܹ̈ܐ ܐܲܝܬܝܼ ܠܐܲܬܼܪܲܢ ܡ̣ܢ ܗܵܘ̇ ܐܲܬܼܪܵܐ:\nܘܦܲܪܣ̣ܵܗ̇ ܒܫܘܼ̈ܩܹܐ ܕܥܵܠܡܵܐ ܟ̱ܠܹܗ ܕܢܸܚܙܸܐ: ܟܠܢܵܫ܀ ܚܠܵܦ ܣܲܡܡܵܢܹ̈ܐ ܒܡܸܠܹ̈ܐ ܐܲܩܝܼܡ̣ ܨܲܠܡܵܐ ܪܲܒܵܐ:\nܠܥܵܠܡܵܐ ܕܲܠܗܲܠ ܡ̣ܢ ܣܘܼܥܪܵܢܹܗ ܕܗܵܘ̇ ܥܲܬ݁ܝܼܪܵܐ܀ ܘܦܲܪܣܹܗ ܠܫܲܪܒܹܗ ܥܲܠ ܡܲܫܡܲܥܬܵܐ ܕܟ̣ܠܗܘܿܢ ܚܲܝܹ̈ܐ:\nܕܲܗܘ݀ܵܘ ܝܵܕܼܥ̇ܝܼܢ ܕܲܒ̣ܗܵܘ̇ ܐܲܬܼܪܵܐ ܡܵܢ ܐܸܬܼܡܲܠܲܠ܀ ܕܠܵܐ ܬܘܼܒ̣ ܢܸܒ̣ܥܸܐ ܐ̄ܚܪܹܢܵܐ ܗܵܟܲܢ ܐܲܝܟ̣ ܥܲܬ݁ܝܼܪܵܐ:\nܕܡ̣ܢ: ܓܹܗܲܢܵܐ ܢܸܦܘܿܩ ܡܝܼܬܼܵܐ ܘܢܹܐܬܸܐ ܢܲܠܸܦ܀ ܘܠܵܐ ܬܸܬܼܡܲܠܲ ܕܐܸܠܘܼ (ܐ̄ܬ݀ܵܐ ܗ̄ܘ̣ܵܐ: ܐܵܦ ܡܵܘܬܲܪ ܗ̄ܘ̣ܵܐ:\nܘܐܸܠܘܼ ܫܲܡܥܹܗ ܥܵܠܡܵܐ: ܠܫܲܪܒܵܐ ܡܸܬܼܥܲܕܲܪ ܗ̄ܘ̣ܵܐ܀ ܫܩܝܼܠܵܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ (ܘܠܵܐ ܐܝܼܬܼ: ܠܡܹܐܡܲܪ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܕܐܝܼܬܼ ܗ̄ܘ̣ ܦܘܼܪܣܵܐ ܐ̄ܚܪܹܢܵܐ ܕܡܵܘܬܲܪ ܘܲܟ̣ܠܵܝܗܝ ܡܸܢܲܢ܀ ܡܵܢ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܲܟ̣ܣܸܐ ܘܲܪܚܝܼܡ ܐܲܝܟ̣ ܚܒ݁ܝܼܒܹܗ:\nܘܲܕܼܝܲܗ̣ܒܹ݁ܗ ܠܲܢ ܡܵܢ ܟܲܝ ܡܸܫܟܲܚ ܢܸܟ̣ܠܸܐ ܡܸܢܲܢ܀ ܟܠܗܘܿܢ ܐ̄ܪ̈ܵܙܹܐ ܕܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒ̣ܵܐ ܒܪܹܗ ܐܲܦܸܩ̣ ܠܲܢ:\nܘܠܵܐ ܐܝܼܬܼ ܗܵܫܵܐ ܠܐܲܒ̣ܵܐ ܡܸܕܸܡ ܕܲܟ̣ܣܸܐ ܡܸܢܲܢ܀","english":"He had spoken his story in the place where he was revealed there. And the signs of the place, he made known to Abraham, not because he was angry, but because the father desired. He sent his son and he came and showed him the whole story, for he was not able that a dead man should pass and come to the place. Behold, the living one came and the mysteries of the world of the Persians. He brought to our world the voices that were from Gehenna. And the speech that came forth from the kingdom against the rich man. He brought to the place a form of the sufferings from that place. And he spread it in the streets of the whole world that every man might see. Instead of physicians, with words he set up a great image. For the world of the beyond, from the action of that rich man. And he spread his story upon the hearing of all his life, so that they might know that in that place something was spoken. So that no other would again seek here like the rich man, who from Gehenna came forth dead and came to teach. And it would not be said that if he had come, he would have profited. And if the world had heard, the story would have been hindered. The cause is taken away and there is none to speak concerning God, that there is another opportunity for profit and all of them from him. For he had one who was hidden and beloved like his friend, and who gave to him what he could withhold from him. All the mysteries that are in the house of the father, his son brought out to us. And now there is nothing for the father that is hidden from us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܠܡܵܐ ܕܦܲܪ̈ܣܝܼ","severity":"info","text":"The phrase 'world of the Persians' (ܥܵܠܡܵܐ ܕܦܲܪ̈ܣܝܼ) likely refers to the afterlife or the otherworld, possibly influenced by Zoroastrian eschatology. Jacob uses it to denote the realm of the dead, distinct from the earthly world.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham","severity":"info","text":"Abraham appears as the recipient of the revelation of the rich man's story, consistent with his role in Jewish and Christian traditions as a patriarch who intercedes for souls. Jacob of Serugh often employs Abraham as a symbol of hospitality and divine knowledge.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to theological reflection, emphasizing that Christ (the 'living one') reveals mysteries of the afterlife that a dead man could not convey. The repetition of 'he brought' and 'he spread' structures the argument that Christ's teaching supersedes any direct testimony from the dead.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܝܼܬܼܵܐ","severity":"caution","text":"The term 'dead man' (ܡܝܼܬܼܵܐ) is ambiguous: it may refer to Lazarus (the poor man) or generically to any deceased person. The context suggests Lazarus, but the text does not name him here, leaving room for interpretation.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jacob's emphasis on Christ as the sole revealer of afterlife mysteries reflects a common Syriac theological stance against relying on pagan or Jewish sources for eschatological knowledge. This passage may respond to contemporary debates about the validity of visionary journeys to the underworld.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead man' (ܡܝܼܬܼܵܐ) is not explicitly stated; it could be Lazarus or a generic figure. The reading taken assumes Lazarus, given the context of the rich man's story.","The phrase 'world of the Persians' (ܥܵܠܡܵܐ ܕܦܲܪ̈ܣܝܼ) is ambiguous: it may denote the afterlife in general or a specific Zoroastrian-influenced realm. The reading taken treats it as a synonym for the otherworld."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"ܐܵܦ ܥܲܠ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܕܲܫܐܸܠ̣: (ܚܲܕܼܸ ܥܲܬ݁ܝܼܪܵܐ:\nܓܠ̣ܵܐ ܠܲܢ ܡܵܪܲܢ ܕܲܢܚܵܘܸܐ ܠܲܢ ܕܲܟ̣ܡܵܐ ܪܲܚܡܵܢ܀ ܐܵܦ ܗܵܝ̇ ܕܐܲܦܝܼܣ ܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ ܘܠܵܐ ܥܢ̣ܵܐܘܼܗܝ ܗ̄ܘ̣ܵܘ:\nܒܡܹܐܬܼܝܹܗ: ܕܝܼܠܹܗ ܐܸܬܼܓܲܡܪܲܬ݀ ܠܵܗ̇ ܒܥܵܬܼܵܐ ܟ̱ܠܵܗ̇܀ ܥܲܬ݁ܝܼܪܵܐ ܚ̣ܵܘܝܼ ܚܘܼܒܹܗ ܡ̣ܢ ܓܹܗܲܢܵܐ:\nܘܲܕܼܢܸܫܠܘܿܚ ܠܲܢ ܒܐܝܼ̈ܕܲܝ ܡܝܼܬܼܵܐ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ܀ ܬܵܘ ܢܸܬܼܟܲܫܲܦ ܗܵܫܵܐ ܟ̱ܠܲܢ ܡܸܛܠܵܬܹܗ:\nܐܲܝܟ̣ ܕܐܲܦܝܼܣ ܗ̄ܘ̣ܵܐ ܗܘ݀ ܠܐܲܒ̣ܪܵܗܵܡ ܡܸܛܠܵܬܲܢ܀ ܡܵܪܲܢ ܕܐܸܬ݀ܵܐ ܬܢ̣ܵܐ ܠܲܢ ܡܸܠܵܘ̈ܗܝ ܙܸܠ ܘܐܸܡܲܪ ܠܹܗ:\nܕܲܫܡܲܥܢܲܢ ܠܲܢ ܥܲܠ ܝܲܩܕܵܢܵܟ̣ ܘܥܲܠ ܛܘܼܪܵܦܵܟ̣܀ ܝܑܼܠܸܦܢܲܢ ܠܲܢ ܐܵܦ ܕܲܡܦܲܝܼܣ ܗ̄ܘܲܝܬ݁ ܕܢܹܐܬܸܐ ܡܝܼܬܼܵܐ:\nܘܢܸܫܬܲܥܸܐ ܠܲܢ ܥܲܠ ܐܘܼܠܨܵܢܵܟ̣ ܘܲܢܥܲܕܲܪ ܠܲܢ܀ ܚܢܲܢ ܠܵܘ ܗܵܕܹܐ ܡܦܝܼܣܝܼܢ ܚ̄ܢܲܢ ܡܵܪܝ ܕܲܬܼܫܲܕܲܪ ܐ̄ܢܵܫ:\nܐܲܢ̄ܬ݁ ܙܸܠ ܘܐܸܡܲܪ ܐܲܝܟ̣ ܐܸܬܲܝܬ݁ ܐܵܦ ܐܲܠܸܦܬܵܢ܀ ܕܝܼܠܵܟ̣ ܒܲܠܚܘܿܕܼ ܫܲܪܝܵܐ ܐܘܼܪܚܵܟ̣ ܬܹܐܬܸܐ ܘܬܹܐܙܲܠ:\nܘܲܠܓܹܗܲܢܵܐ ܘܲܠܡܲܠܟ݁ܘܼܬܼܵܐ ܕܲܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܵܟ̣܀ ܠܵܐ ܟܵܠܹ̇ܐ ܠܵܟ̣ ܦܲܚܬܵܐ ܕܬܸܥܒܲܪ ܠܐܲܬܼܪ̈ܵܘܵܬܼܵܐ:\nܘܬܸܣܥܘܿܪ ܐܸܢܘܿܢ ܘܲܬܼܡܲܠܸܐ ܠܗܘܿܢ ܣܘܼܢܩܵܢܲܝ̈ܗܘܿܢ܀ ܠܵܐ ܡܣܲܪܕܵܐ ܠܵܟ̣ ܗܵܘܬܼܵܐ ܕܣܝܼܡܵܐ ܒܲܝܢܵܬܼ ܓܲܒܹ̈ܐ\nܕܡܸܟܵܐ ܠܗܵܪܟܵܐ ܬܲܪܡܸܐ ܐܘܼܪܚܵܟ̣ ܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬ݁܀ ܙܸܠ ܡܵܪܝ ܨܹܐܕܼܵܘܗܝ ܐܲܝܟ̣ ܕܲܫܦܲܪ ܠܵܟ̣ ܬܹܐܬܸܐ ܨܹܐܕܲܝܢ:\nܘܐܸܢ ܦܵܩܹ̇ܕܼ ܐܲܢ̄ܬ݁ ܐܵܦ ܗܝ݀ ܛܘܼܦܬܼܵܐ ܐܲܢ̄ܬ݁ ܐܲܪܘܲܚ ܠܹܗ܀ ܠܵܥܵܙܲܪ ܓܹܝܪ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܕܢܸܛܥܲܢ ܡܲܝ̈ܵܐ:\nܘܢܸܫܘܲܪ ܦܲܚܬܵܐ ܘܢܸܣܥܘܿܪ ܐܘܼܪܚܵܐ ܕܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ܵܬܼ܀","english":"Also concerning the cup of water that he asked for: (the rich man). Our Lord revealed to us, to show us how great his love is. Also that which he asked for, that the dead man should come and not be afraid of him. By his coming, the entire request was fulfilled. The rich man shows his love from Gehenna. And he who was sent to us in the hands of the dead man was entreating. Now all of you entreat for his sake, as he entreated Abraham for your sakes. Our Lord, who came and taught us, go and say to him: \"We have heard about your burning and your thirst. You have taught us also that you were entreating that the dead man should come, and he should relate to us about your affliction and help us.\" He said, \"Is this not the entreaty?\" He said, \"My Lord, that a man should be sent.\" You go and say as you came, and also teach. Your path alone is permitted; your way shall come and go, and to Gehenna and to the Kingdom it was easy for you. No barrier stops you from passing through the regions, and you go and fill their needs. There is no obstacle for you, a boundary placed between the sides, so that from here to there you may cast your path if you wish. Go, my Lord, towards him as is fitting for you; come towards us, and if you command, you also go and refresh that cup. For Lazarus was not able to draw water and cross the barrier and travel a path that was not his own.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ","severity":"info","text":"The phrase 'cup of water' (ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ) refers to the rich man's request for water in Gehenna, a motif from the parable's afterlife punishment.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܥܵܙܲܪ","severity":"info","text":"Lazarus (ܠܥܵܙܲܪ) is the dead man from the parable (Luke 16:19–31), here unable to cross the barrier, echoing the narrative's spatial divide.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from Hebrew Ge Hinnom, and in Jacob's homily it is the place of the rich man's punishment and entreaty.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܵܪܲܢ ܕܐܸܬ݀ܵܐ ܬܢ̣ܵܐ ܠܲܢ","severity":"info","text":"The passage shifts from third-person narration to direct address ('Our Lord, who came and taught us'), a homiletic device common in Jacob's metrical homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ̣ ܕܐܲܦܝܼܣ ܗ̄ܘ̣ܵܐ ܗܘ݀ ܠܐܲܒ̣ܪܵܗܵܡ","severity":"info","text":"The rich man's entreaty to the dead man parallels his earlier entreaty to Abraham (cf. Luke 16:23–24), reinforcing the theme of intercession across realms.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܦ ܥܲܠ ܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܕܲܫܐܸܠ̣","severity":"caution","text":"The opening phrase 'Also concerning the cup of water that he asked for' may be a textual seam; the preceding passage ends mid-sentence, and the Syriac here begins abruptly, possibly indicating a lacuna or editorial break.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead man' (ܡܝܼܬܼܵܐ) is ambiguous: it could be Lazarus or another figure; the text later specifies Lazarus, but the initial reference is unclear.","The phrase 'ܐܵܦ ܥܲܠ ܛܘܼܦܬܼܵܐ' may be a continuation from a lost passage, leaving the narrative context uncertain."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"ܠܲܢ ܗܵܐ ܡܲܠܝܲܬ݁ ܕܘܼܟܲܬܼ ܡܝܼܬܼܵܐ ܕܠܵܐ ܐܸܫܬܲܕܲܪ:\nܡܲܠܵܐ ܐܵܦ ܠܹܗ ܒܡܲܝ̈ܵܐ ܕܘܼܟ݁ܬܹܗ ܕܗܵܘ̇ ܠܵܥܵܙܲܪ܀ ܥܲܠ ܕܡܵܟ̣ ܠܵܐ ܚܵܣ̣ܬ݁ ܕܲܬܼܪܲܥܬܵܝܗܝ ܠܲܢ ܢܸܬܼܚܲܣܸܐ ܒܹܗ:\nܕܐܸܬܲܝܬ݁ ܘܐܲܝܬ݁ܝܼܬ݁ ܙܸܠ ܡܵܪܝ ܘܐܵܒܸ݁ܠ ܣܲܒ̣ܪܵܐ ܛܵܒ̣ܵܐ:\nܠܲܕܼܗܵܪܟܵܐ ܕܡܵܐ ܘܲܠܗܲܠ ܡܲܝ̈ܵܐ ܒܪ̈ܲܚܡܹܐ ܐܵܘܫܸܛ܀ ܐܵܦ ܥܲܠ ܡܝܼܬܼܵܐ ܦܣܲܩ̣ ܐܲܒ̣ܪܵܗܵܡ ܕܠܵܐ ܡܸܫܬܲܕܲܪ:\nܐܵܦ ܥܲܠ ܛܘܼܦܬܼܵܐ ܕܠܵܐ ܠܐܲܝܢܵܐ ܕܲܒ̣ܥ̣ܵܗ̇܀ (ܕܲܗܘ݀ܵܬܼ ܠܵܗ̇ ܗܵܝ̇ ܬܸܗܘܸܐ ܠܲܢ ܗܵܕܼ: ܒܵܟ̣ ܚܐܹ̇ܢ ܟܠ:\nܕܲܒ̣ܬܲܪ̈ܬܲܝܗܹܝܢ ܐܲܢ̄ܬ݁ ܬܸܫܬܲܒܲܚ ܗܵܪܟܵܐ ܘܲܠܗܲܠ܀ ܡܵܪܝ ܘܲܥܠܲܝ ܚܘܼܣ ܘܐܸܚܸܐ ܒܪ̈ܲܚܡܹܐ ܡ̣ܢ ܝܲܡܝܼܢܵܐ:\nܘܠܵܐ ܐܸܫܬܲܢܲܩ ܐܲܝܟ̣ ܥܲܬ݁ܝܼܪܵܐ ܒܨܲܗܝܵܐ ܬܲܡܵܢ܀ ܒܐܸܠܦܵܐ ܕܡܲܝ̈ܵܐ ܠܝܲܡܵܐ ܕܢܘܼܪܵܐ ܗܲܒܼ ܠܝܼ ܕܐܸܥܒܲܪ :\nܕܠܵܐ ܸܟ̇ܘܿܪ ܥܠܲܝ ܐܲܬܼܪܵܐ ܥܲܣܩܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ܀ ܡܲܥܡܘܿܕܝܼܬܼܵܐ ܬܣܲܬܪܲܢܝ ܬܲܡܵܢ ܡ̣ܢ ܝܲܩܕܵܢܵܐ:\nܘܬܸܦܪܘܿܣ ܟܸܢܦܹܝܗ̇ ܥܲܠ ܓܲܘܙܲܠܬܵܐ ܡܵܐ ܕܥܵܒ݁ܲܪ ܐ̄ܢܵܐ܀ ܗܵܕܹܐ ܡܥܝܼܢܵܐ ܕܡܲܝܵܐ ܚܲܝܹ̈ܐ ܬܸܬܼܠܵܘܸܐܐ ܠܝܼ:\nܘܠܵܐ ܡܵܪܝ ܐܸܗܘܸܐ ܣܢܝܼܩܵܐ ܠܛܘܼܦܬܼܵܐ ܒܹܝܬܼ ܨܲܗ̈ܘܵܢܹܐ܀ ܠܵܐ ܡܵܪܝ ܐܸܒܼܥܹܐ ܡܲـ̈ܝܵܐ ܬܲܡܵܢ ܡ̣ܢ ܐܲܒܼܪܵܗܵܡ:\nܕܐܸܬܼܢܲܣܝܼ ܠܝܼ ܕܠܲܐܝܼܢܵܐ ܕܒܼܵܥܹܐ ܠܵܐ ܝܵܗܒܝܼܢ ܠܹܗ܀ ܐܸܢ ܢܵܦ̇ܠܵܐ ܠܝܼ ܐܘܼܚܵܐ ܠܢܘܼܪܵܐ ܒܥܵܘ̣ܠܵܐ ܕܐܝܼܕܲܝ̈:\nܐܸܚܙܹܝܟܼ ܬܲܡܵܢ ܐܲܝܼܟ ܚܲܢܲܢܝܵܐ ܠܲܪܒܼܝܼܥܵܝܵܐ܀ ܐܸܢ ܫܵܕܹܐ ܠܝܼ ܚܲܛܵܗܲܝ ܬܲܡܵܢ ܨܹܕܼ ܥܲܬܝܼܪܵܐ:\nܬܲܡܵܢ ܐܲܝܼܟܼ ܥܲܙܲܪܝܵܐ ܒܗܵܘ݁ ܡܲܠܲܐܟ̣ܵܐ܀ ܐܸܢ ܟܹܐܢܘܼܬܼܵܐ ܠܓܼܵܘ ܐܲܬܘܼܢܵܐ ܦܵܩܕܵܐ ܐܸܥܘܿܠ:\nܒܵܟܼ ܐܸܬܼ̄ܢܫܸܐ ܠܢܘܼܪܵܐ ܘܐܸܦܘܿܩ ܐܲܝܼܟ ܡܝܼܫܵܐܝܼܠ܀","english":"Behold, the place of the dead man was filled, that he might not be sent.  \nHe also filled his place with water for that Lazarus. Over the corpse he did not begrudge that his gates be opened for him, that he might be hidden in him.  \nYou came and brought, go, my Lord, and hope for good.  \nFor the thirsty one, what? And to the water, extend mercy. Also over the dead man Abraham decided that he should not be sent.  \nAlso over the cup of water that he asked for, which was not given to him. (That which was his, let it be for us here: in you, all.  \nFor after both of them, you will be praised here and there. My Lord, and upon them, have mercy, and live in mercy from the sea.  \nAnd he was not silent like the rich man in the thirsty place. In a ship of water to the sea of fire, give me that I may cross.  \nSo that the difficult place of flame may not be remembered against me. Baptism will protect me there from the burning.  \nAnd it will spread its wings over the coal when the man passes. This water of life will be given to me.  \nAnd I will not be, my Lord, deprived of the cup among the thirsty ones. I will not ask, my Lord, for water there from Abraham,  \nThat I might be healed, for the one who asks is not given. If he casts me into the fire by the wickedness of his hands,  \nI will see you there like a sinner to the fourth. If he throws my sins there before the rich man,  \nThere like Lazarus by that angel. If sorrow within the place commands me to enter,  \nIn you I will be healed for the fire and I will come out like Mishael.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܠܝܲܬ ܕܘܼܟܲܬ ܡܝܼܬܼܵܐ","severity":"info","text":"The Syriac is difficult: ܡܲܠܝܲܬ ܕܘܼܟܲܬ ܡܝܼܬܼܵܐ could mean 'the place of the dead man was filled' (as the English draft has) or 'you filled the place of the dead man'. The second-person feminine singular verb form is ambiguous without a clear subject.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܲܥܵܙܲܪ","severity":"info","text":"Lazarus (ܠܲܥܵܙܲܪ) is the poor man from the Lucan parable (Luke 16:19–31). Jacob of Serugh consistently uses this name to refer to the parable's protagonist.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼܫܵܐܝܼܠ","severity":"info","text":"Mishael (ܡܝܼܫܵܐܝܼܠ) is one of the three youths in the fiery furnace (Daniel 3). Jacob invokes him as a type of deliverance from fire, contrasting the rich man's fate.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܥܡܘܿܕܝܼܬܼܵܐ","severity":"info","text":"Baptism (ܡܲܥܡܘܿܕܝܼܬܼܵܐ) here is personified as a protective agent, spreading wings over the coal. This reflects a Syriac sacramental typology where baptism shields the soul in the afterlife.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܘܼܦܬܼܵܐ","severity":"info","text":"The 'cup' (ܛܘܼܦܬܼܵܐ) of water is a central motif in Jacob's homily, symbolizing the mercy the rich man craves in Gehenna. The term appears repeatedly in this passage, echoing the rich man's request in the parable.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܗܘ݀ܵܬܼ ܠܵܗ̇ ܗܵܝ̇ ܬܸܗܘܸܐ ܠܲܢ ܗܵܕܼ","severity":"caution","text":"The Syriac at this point (ܕܲܗܘ݀ܵܬܼ ܠܵܗ̇ ܗܵܝ̇ ܬܸܗܘܸܐ ܠܲܢ ܗܵܕܼ) is textually corrupt or garbled; the English draft's rendering 'That which was his, let it be for us here' is a conjectural reconstruction. The exact sense is uncertain.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ܡܲܠܝܲܬ (second-person feminine singular or third-person feminine singular perfect) is unclear; the English draft takes it as passive ('was filled'), but an active reading ('you filled') is possible.","The phrase ܕܲܗܘ݀ܵܬܼ ܠܵܗ̇ ܗܵܝ̇ ܬܸܗܘܸܐ ܠܲܢ ܗܵܕܼ is corrupt; the reading adopted ('That which was his, let it be for us here') is tentative."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ܡܲـ̈ܝܵܐ ܚܲܝܹ̈ܐ ܐܲܢ̄ܬ ܗ̄ܘ ܡܵܪܲܢ ܘܲܫܩܲܠܬܵܟ̣ ܠܝܼ:\nܙܘܵܕܹ̈ܐ ܠܢܘܼܪܵܐ: ܕܡܸܢܵܟ̣ ܐܸܫܬܸܐ ܐܸܢ ܨܵܗܹ̇ܐ ܐ̄ܢܵܐ܀ ܗ݀ܘܝܼ ܠܝܼ ܓܲܫܪܵܐ ܒܗܵܘܬܼܵܐ ܕܣܝܼܡܵܐ ܒܲܝܢܵܬܼ ܓܲܒܹ̈ܐ:\nܕܲܥܠܲܝܟ ܐܸܥܒܲܪ ܨܹܝܕܼ ܝܵܠܘܿܕܼܵܟ̣ ܘܐܸܚܸܐ ܥܲܡܵܟ̣܀ ܗܵܐ ܡ̣ܢ ܗܵܪܟܵܐ ܣܲܒ̣ ܠܵܟ̣ ܕܸܡ̈ܥܹܐ ܕܚܲܒ݁ܝܼܒ̣ܝܼܢ ܠܵܟ̣:\nܘܗܲܒ̣ ܠܝܼ ܬܲܡܵܢ ܡܲܝ̈ܵܐ ܚܲܝܹ̈ܐ ܘܠܵܐ ܐܸܫܬܲܢܲܩ܀ ܗܵܐ ܡ̣ܢ ܗܵܫܵܐ ܡܦܝܼܣ ܐ̄ܢܵܐ ܠܵܟ̣ ܡܵܪܝ ܩܲܒܸܠ ܒܵܥܘܼܬܼܝ:\nܘܐܸܗܘܸܐ ܛܪܝܼܕܼܵܐ ܡ̣ܢ ܓܹܗܲܢܵܐ ܕܲܡܙܝܼܥܵܐ ܠܝܼ܀ ܬܸܒ̣ܗܲܬܼ ܢܘܼܪܵܐ ܡ̣ܢ ܗܲܕܵܡܲܝ̈ ܡܵܐ ܕܲܡ̣ܚܵܗ̇ ܡܹܢܝ:\nܪܹܝܚ݂ܗ ܕܦܲܓ̣ܪܵܟ̣ ܘܲܕܼܡܵܟ̣ ܚܲܣܝܵܐ ܕܲܡܡܲܙܲܓ̣ ܒܝܼ܀ ܛܵܒ̣ܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܡܲܠܟ݁ܘܼܬܼܵܐ ܘܥܲܠ ܓܹܗܲܢܵܐ:\nܒܵܟ̣ ܐܸܫܬܵܘܙܲܒ̣ ܡ̣ܢ ܓܹܗܲܢܵܐ ܠܓ̣ܵܘ ܡܲܠܟ݁ܘܼܬܼܵܐ܀ ܚܢܵܢܵܟ̣ ܪܲܒܵܐ ܬܪܘܿܥ ܠܵܗ̇ ܠܢܘܼܪܵܐ ܕܲܠܚܝܼܡܵܐ ܠܝܼ:\nܒܪܝܼܟ̣ ܐܲܢ̄ܬ݁ ܡ̣ܢ ܟܠ ܚܵܐܹ̇ܢ ܟ̱ܠܵܐ ܒܥܵܠܡܵܐ ܪܲܒܵܐ܀ ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܥܲܠ ܥܲܬ݁ܝܼܪܵܐ ܘܠܵܥܵܙܲܪ:\nܕܐܲܡܝܼܪ ܠܡܵܪܝ ܝܲܥܩܘܿܒ̣.","english":"Water, the living water, you are the Lord, and you took me to yourself. Provisions for the journey to the mountain: from your corpse he might drink if he thirsts, I say. Be for me a bridge in that abyss which is set between the sides, that I might cross over to you, to the side of your begetter, and live with you. Behold, from here take for yourself the tears of those who love you, and give me there the living water, and I shall not be silent. Behold, from now on I appease you, my Lord; accept my petition, and I shall be driven away from Gehenna, which terrifies me. The mountain was ashamed of its limbs when its corpse struck it; the stench of your body and your blood, O righteous one, which mingles in it. The good one who rules over the kingdom and over Gehenna: through you I shall be delivered from Gehenna into the kingdom. Your great sin opened the mountain for me, who was sealed. Blessed are you above every man; all cease in the great world. Completed is the homily on the rich man and Lazarus, which was composed by Mar Jacob.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲـ̈ܝܵܐ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'living water' echoes the Johannine image of Christ as the source of eternal life (John 4:10–14), here applied to the rich man's plea for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna, the valley of Hinnom, is used in Syriac tradition as the term for hell, derived from Jewish apocalyptic and New Testament usage (e.g., Matt 5:22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܵܒ̣ܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܡܲܠܟ݁ܘܼܬܼܵܐ ܘܥܲܠ ܓܹܗܲܢܵܐ","severity":"info","text":"The 'good one who rules over the kingdom and over Gehenna' is a reference to Christ as eschatological judge, a common theme in Jacob's homilies.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ̣ ܡܹܐܡܪܵܐ","severity":"info","text":"The colophon 'Completed is the homily on the rich man and Lazarus' marks the end of the work and attributes it to Mar Jacob (Jacob of Serugh).","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܐܲܡܝܼܪ ܠܡܵܪܝ ܝܲܥܩܘܿܒ̣","severity":"info","text":"The attribution to Mar Jacob (Jacob of Serugh) is standard in the manuscript tradition, though some homilies may be pseudepigraphic; this one is widely accepted as genuine.","cites":[{"key":"ed:dsc-355","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/355"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܟܠ ܚܵܐܹ̇ܢ ܟ̱ܠܵܐ ܒܥܵܠܡܵܐ ܪܲܒܵܐ","severity":"caution","text":"The phrase 'all cease in the great world' is ambiguous: it may mean all people die, or that all worldly concerns end; the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mountain' (ܢܘܼܪܵܐ) is unclear: it may be a symbol for the rich man's tomb or a reference to a specific location in the parable's interpretation.","The phrase 'your great sin' (ܚܢܵܢܵܟ̣ ܪܲܒܵܐ) is paradoxical, as the rich man is the speaker; it may be ironic or refer to a sin that led to his redemption."],"confidence":"high","notes":[]}]}