{"slug":"dsc-358","id":"syriac:dsc:dsc-358","title":"On Our Lord's Question and on the Revelation That Simon Received from the Father","title_source":"On Our Lord's Question and on the Revelation That Simon Received from the Father","author":"Jacob of Serugh","genre":"other","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:37Z","cost_usd":0.011409},"source":{"registry_id":"syriac:dsc:dsc-358","work_id":"dsc-358","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/358"},"stats":{"passages":19,"english_words":5026,"coptic_letters":0,"source_letters":10959,"commentary_units":111,"commentary_kinds":8,"derived_notes":1,"ambiguities":32,"work_notes":5,"external_links":2,"timeline":5},"summary":{"work":"dsc-358","abstract":"Jacob of Serugh's metrical homily 'On Our Lord's Question and on the Revelation That Simon Received from the Father' explores the confession of Peter (Matthew 16:13–20) as a moment of divine revelation. Composed in Syriac, likely in the late 5th or early 6th century, the work reflects Jacob's miaphysite Christology and his pastoral concern for catechesis. The homily survives in multiple manuscripts, with the earliest witness possibly from the 6th–7th century, and was later incorporated into the West Syriac liturgical tradition for the Feast of the Apostles. The title is not original but appears in later colophons. The edition used (ed:dsc-358) is based on a single codex and does not collate all known witnesses.","historical_context":"Jacob of Serugh (c. 451–521 CE) was a prominent Syriac poet-theologian of the miaphysite tradition, active in the region of Serugh (modern-day Suruç, Turkey). This homily was likely composed in the late 5th or early 6th century, during the Christological controversies following the Council of Chalcedon (451 CE). Jacob's works, often delivered in liturgical settings, aimed to instruct and edify Syriac-speaking Christian communities. The text survives in multiple Syriac manuscripts, with the earliest witness possibly from the 6th–7th century, indicating a continuous transmission within West Syriac monastic and liturgical circles. The homily was later assigned to the Feast of the Apostles (June 30) in some manuscripts, reflecting its liturgical use. The edition used here (ed:dsc-358) is based on a single codex and does not include variant readings from other witnesses, such as hollis:alma990152250760203941.","significance":"This homily exemplifies Jacob of Serugh's method of weaving biblical exegesis, liturgical poetry, and miaphysite theology into accessible metrical homilies. Its focus on Peter's confession as a revelation from the Father underscores Jacob's emphasis on divine agency in human understanding of Christ's identity. The work also illustrates the integration of such homilies into the West Syriac liturgical calendar, showing their enduring catechetical and devotional function.","timeline":[{"date":"c. 451–521 CE","event":"Life of Jacob of Serugh"},{"date":"Late 5th–early 6th c.","event":"Composition of the homily"},{"date":"6th–7th c.","event":"Earliest manuscript witness (possibly)"},{"date":"Post-6th c.","event":"Incorporation into West Syriac liturgical tradition for Feast of the Apostles"},{"date":"Modern","event":"Edition based on single codex (ed:dsc-358)"}],"relations":[{"work":"Matthew 16:13–20","relation":"Biblical source for the homily's theme","key":"","label":null,"url":null},{"work":"Jacob of Serugh, other metrical homilies","relation":"Part of Jacob's larger corpus of memre","key":"","label":null,"url":null},{"work":"West Syriac liturgical tradition","relation":"Later liturgical use on Feast of the Apostles","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-358","label":"Edition used for translation","url":"https://syriaccorpus.org/358","reason":"Primary source for the text"},{"key":"hollis:alma990152250760203941","label":"Another manuscript witness","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990152250760203941","reason":"Variant readings not collated in this edition"}],"cautions":["The title is not original and appears only in later colophons.","The earliest manuscript witness is uncertain; the 6th–7th century date is a possibility, not a certainty.","The edition used (ed:dsc-358) is based on a single codex and does not collate all known Syriac manuscripts.","The exact date of composition cannot be determined more precisely than the late 5th or early 6th century."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Baidu","cost_usd":4.2e-05,"generated":"2026-11-15T02:58:16Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/358"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8839"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-358","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":111,"english_words":5026,"source_letters":17262,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) composed this metrical homily likely in the late 5th or early 6th century, during the Christological controversies following Chalcedon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witness possibly from the 6th–7th century; the edition used here (ed:dsc-358) is based on a single codex.","cites":[{"key":"ed:dsc-358","label":"source edition: On Our Lord's Question and on the Revelation That Simon Received from the Father","url":"https://syriaccorpus.org/358"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was later incorporated into the West Syriac liturgical tradition, read on the Feast of the Apostles (June 30) in some manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title 'On Our Lord's Question and on the Revelation That Simon Received from the Father' is not original; it appears in later colophons and may reflect later interpretive framing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition does not collate all known Syriac manuscripts; variant readings from other codices (e.g., hollis:alma990152250760203941) are not included.","cites":[{"key":"hollis:alma990152250760203941","label":"Practice","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990152250760203941"}],"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: 19 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{"ed:dsc-358":{"label":"source edition: On Our Lord's Question and on the Revelation That Simon Received from the Father","url":"https://syriaccorpus.org/358"},"dossier:ethiopic-anonymous-testamentum-domini":{"label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},"hollis:alma990152250760203941":{"label":"Practice","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990152250760203941"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ\nܡܐܡܪܐ ݁ܢܛ\n݁(ܕܥܲܠ ܫܘܼܐܵܠܹܗ ܕܡܵܪܲܢ*:\nܘܥܲܠ ܓܸܠܝܵܢܵܐ ܕܩܲܒܸܿܠܼ ܫܸܡܥܘܿܢ ܡܼܢ ܐܲܒܼܵܐ. ܐ̄ܒܼܵܐ ܪܲܚܡܵܢܵܐ ܕܦܲܪܩܲܢ ܒܲܕܡܹܗ ܕܝܼܚܝܼܕܵܝܹܗ:\nܡܸܢܵܟܼ ܐܸܣܲܒܼ ܚܲܝܠܵܐ ܠܡܹܐܡܪܹܗ ܕܝܼܚܝܼܕܵܝܵܟܼ܀ ܒܪܵܐ ܫܲܪܝܼܪܵܐ ܕܐܸܬܸܵܐ ܠܘܵܬܲܢ ܕܲܢܚܲܪܲܪ ܠܲܢ:\nܒܵܟܼ ܐܹܡܲܠܸܠ ܥܲܠ ܓܸܠܝܵܢܵܟܼ ܡܸܛܠܵܬܼܵܟܼ܀ ܪܘܼܚܵܐ ܕܩܘܼܕܫܵܐ ܣܵܦܿܪܵܐ ܕܣܲܟܼ̈ܠܹܐ ܘܲܕܗܸܕܝܘܿܛܹ̈ܐ:\nܒܵܟܼ ܐܸܬܼܚܲܟܲܡ ܘܐܲܙܝܼܥ ܡܹܐܡܪܵܐ ܕܟܼܠܹܗ ܬܲܗܪܵܐ ܗܼ̄ܘ܀ ܐ̄ܒܼܵܐ ܝܵܠܘܿܕܵܐ ܗܲܒܼ ܠܝܼ ܡܸܠܬܼܵܐ ܡܸܛܠ ܝܲܠܕܵܟܼ:\nܠܲܡܡܲܠܵܠܘܼ ܒܚܘܼܒܵܐ ܫܲܪܒܹܿܗ ܥܲܬܿܝܼܪܵܐܝܼܬܼ܀ ܒܪܵܐ ܝܑܼܠܝܼܕܵܐ ܓܠܝܼ ܒܝܼ ܫܘܼܦܪܵܟܼ ܡܸܛܠ ܐܲܒܼܘܼܟܼ:\nܕܲܢܡܲܠܸܠ ܦܘܼܡܝ ܟܲܕ ܪܵܡ ܩܵܠܹܗ ܒܫܘܼܒܼܚܵܐ ܚܲܕܬܼܵܐ܀ ܪܘܼܚܵܐ ܣܢܹܐܓܼܪܵܐ ܕܒܹܗ ܡܸܙܕܲܡܪܵܐ ܣܒܲܪܬܼܵܐ ܟܠܵܗܿ:\nܒܵܟܼ ܢܸܬܼܗܲܦܲܟܼ ܠܸܫܵܢܝ ܕܵܘܝܵܐ ܥܲܠ ܬܸܫܒܿܘܿܚܬܵܟܼ܀ ܐܲܒܼܵܐ ܕܫܲܕܲܪ ܒܪܹܗ ܚܲܒܿܝܼܒܼܵܐ ܕܐܲܚܵܐ ܢܗܹܐ ܠܲܢ:\nܦܬܲܚ ܠܝܼ ܣܸܦ̈ܘܵܬܼܝ ܠܲܡܡܲܠܵܠܘܼ ܥܠܵܘܗܝ ܕܝܼܚܝܼܕܵܟܼ܀ ܝܑܼܚܝܼܕܵܝܵܐ ܕܝܲܗ̄ܒܼ ܠܲܢ ܟܠܹܗ ܥܘܼܬܼܪܹܗ ܕܐܲܒܼܘܼܗܝ:\nܒܥܘܼܬܼܪܵܐ ܕܐ̄ܪܵܙܲܝܟ ܬܸܬܿܙܝܼܥ ܡܸܠܲܬܼܝ ܨܹܝܕ ܫܵܡ̈ܘܿܥܹܐ܀ ܪܘܼܚܵܐ ܕܲܢܦܲܩܼ ܫܲܦܼܝܼ ܥܲܪܡܵܐ ܩܕܵܡ ܬܲܠܡܝܼ̈ܕܹܐ:\nܫܲܦܵܐ ܫܒܼܝܼܠܵܐ ܠܡܼܐܡܲܪ ܬܲܗܪܵܐ ܕܙܵܥܼ ܢܕܢܲܚ ܡܹܢܝ܀ ܐ̄ܒܼܵܐ ܕܟܼܠ ܡܹܢܹܗ ܘܟܼܠܗܹܝܢ ܕܲܗܸܘܲܝ̈ ܡܸܛܠܵܬܹܗ:\nܡܸܢܵܟܼ ܐܸܣܲܒܼ ܥܸܠܬܼܵܐ ܠܡܹܐܡܪܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟܼ܀ ܒܪܵܐ ܕܟܼܠ ܒܐܝܼܕܹܗ ܒܸܠܥܵܕܵܘܗܝ ܕܹܝܢ ܐܵܦܠܵܐ ܡܸܕܹܡ:\nܒܐܝܼܕܵܟܼ ܠܐܲܒܼܘܼܟܼ ܐܸܙܡܲܪ ܫܘܼܒܼܚܵܐ ܡܠܸܐ ܦܘܼܪܫܵܢܵܐ܀","english":"Of the holy Mar Jacob of Serugh\nMemra 9\n(On Our Lord's Question and on the Revelation That Simon Received from the Father)\n\nO Father of mercy, who redeemed us by the blood of Your Only-begotten:\nFrom You I take strength to speak of Your Only-begotten.\nTrue Son, who came to us to set us free:\nIn You I shall speak of Your revelation and Your reasons.\nHoly Spirit, scribe of the simple and the unlettered:\nThrough You I have become wise and have stirred up a discourse; the whole thing is a wonder.\nO Father who begets, give me a word because of Your Son:\nTo speak in love, to relate richly.\nO Son who is born, reveal in me Your beauty because of Your Father:\nThat my mouth may speak, raising its voice in new praise.\nHoly Spirit, the seal by which the whole Gospel is sung:\nThrough You my humble tongue has been turned to Your glorification.\nO Father who sent His beloved Son, who died for us:\nOpen my lips to speak concerning Your Only-begotten.\nO Only-begotten, who gave us all the wealth of His Father:\nBy the wealth of Your mysteries may my speech be stirred toward the hearers.\nHoly Spirit, who flowed gently as a stream before the disciples:\nSmooth the path for me to speak the wonder that is beyond me.\nO Father of all that is and all that are because of Him:\nFrom You I take the cause for a discourse that is not exhausted.\nO Son, in whose hand is everything except Himself alone:\nThrough Your hand I shall sing praise to Your Father, full of distinction.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ݁ܢܛ","severity":"info","text":"The superscription numbers this as memra 9 (Syriac ܛ = 9). The work is a metrical homily, not a treatise, and the opening invocations follow a trinitarian pattern.","cites":[{"key":"ed:dsc-358","label":"source edition: On Our Lord's Question and on the Revelation That Simon Received from the Father","url":"https://syriaccorpus.org/358"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܐܡܪܐ","severity":"info","text":"Memra (ܡܐܡܪܐ) denotes a verse homily, a genre Jacob of Serugh perfected. It is not a prose sermon but a stanzaic composition meant for liturgical delivery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Jacob of Serugh","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian of the Church of the East. His memre often expound Christological and sacramental themes in isosyllabic couplets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐ̄ܒܼܵܐ ܪܲܚܡܵܢܵܐ","severity":"info","text":"The triple invocation to Father, Son, and Holy Spirit echoes the liturgical Trisagion and the anaphoral prayers of the Syriac tradition, where each person is addressed with a distinct epithet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܡܹܗ ܕܝܼܚܝܼܕܵܝܹܗ","severity":"info","text":"The phrase 'blood of Your Only-begotten' alludes to Christ’s redemptive sacrifice, recalling New Testament passages such as Hebrews 9:14 and 1 John 1:7, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܚܲܪܲܪ ܠܲܢ","severity":"caution","text":"The Syriac verb ܕܲܢܚܲܪܲܪ (daḥrar) means 'set free' or 'liberate.' The English draft renders it 'set us free,' but the context of redemption through blood may also imply 'purify' or 'ransom.' The ambiguity is unresolved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variation (e.g., ܕܲܢܚܲܪܲܪ vs. standard ܕܲܚܪܲܪ) that does not affect meaning.","The phrase 'ܕܲܡܹܗ ܕܝܼܚܝܼܕܵܝܹܗ' could be read as referring to the Son's own blood or to the Father's blood through the Son; the former is the conventional Christological reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܪܘܼܚܵܐ ܓܲܙܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܘܕܲܫܠܝܼܚܘܼܬܼܵܐ:\nܡܼܢ ܣܝܼ̈ܡܵܬܼܵܟܼ ܗܲܒܼ ܠܝܼ ܥܘܼܬܼܪܵܐ ܠܲܡܡܲܠܵܠܘܼ܀ ܐ̄ܒܼܵܐ ܕܲܒܼܚܘܼܒܹܗ ܐܲܫܠܸܡ ܠܲܒܼܪܹܗ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ:\nܚܠܵܦܲܝ ܡܲܠܸܠ ܡܸܛܠ ܝܲܠܕܵܟܼ ܨܹܝܕ ܫܵܡ̈ܘܿܥܹܐ܀ ܒܪܵܐ ܕܐܸܬܿܬܲܚܬܿܝܼ ܕܢܸܗܘܸܐ ܡܸܢܲܢ ܟܲܕ ܡܵܪܲܢ ܗܼ̄ܘ:\nܕܢܲܚ ܒܝܼ ܒܬܲܗܪܵܐ ܘܢܸܕܢܲܚ ܢܘܼܗܪܵܟܼ ܡܢ ܦܸܬܼܓܼܵܡܲܝ̈܀ ܪܘܼܚܵܐ ܕܡܲܟܸܟܼ ܟܠܗܘܿܢ ܪܵܘܡܹܐ ܒܲܥܪܝܼܪܵܝܹܐ:\nܐܲܢ̄ܬܿ ܐܲܬܼܩܸܢ ܠܝܼ ܐܘܼܪܚܵܐ ܠܡܸ̈ܠܲܝ ܚܲܠܵܫܵ̈ܬܼܵܐ܀ ܡܿܢ ܕܹܝܢ ܝܲܗܼ̄ܒܼ ܠܝܼ ܚܘܼܒܵܐ ܕܩܵܐܹܡ ܐܲܝܟܼ ܬܵܒܼܘܿܥܵܐ:\nܨܹܝܕ ܫܵܡ̈ܘܿܥܹܐ ܘܢܵܓܹܕ ܠܗܘܿܢ ܨܹܝܕ ܝܘܼܠܦܵܢܵܐ܀ ܡܿܢ ܕܹܝܢ ܔܲܗܝܵܐ ܐܸܕܢܵܐ ܠܩܵܠܵܐ ܕܵܡܲܠܦܵܢܘܼܬܼܵܐ:\nܕܒܲܣܝܼܡ ܗ̄ܘܼܵܐ ܠܵܗܿ ܫܸܩܝܵܐ ܚܲܠܝܵܐ ܕܠܵܐ ܚܸܪܝܵܢܵܐ܀ ܡܢ ܕܹܝܢ ܗܲܠܸܟܼ ܢܲܗܪܵܘܵܬܼܵܐ ܕܚܘܼܒܵܐ ܪܲܒܵܐ:\nܡܢ ܐܵܡܘܼܪܵܐ ܘܡܢ ܫܵܡ̈ܘܿܥܹܐ ܒܚܲܕ ܨܸܒܼܝܵܢܵܐ܀ ܡܿܢ ܕܹܝܢ ܟܠܢܵܫ ܠܚܲܕ ܨܸܒܼܝܵܢܵܐ ܪܗܸܛܼ ܕܐܲܠܵܗܵܐ:\nܕܨܵܒܹܿܐ ܕܟܼܠܢܵܫ ܢܹܐܬܲܪ ܡܸܢܹܗ ܟܲܕ ܠܵܐ ܚܵܣܲܪ܀ ܥܲܠ ܝܘܼܬܼܪܵܢܵܐ ܢܸܚܒܿܘܿܨ ܟܠܢܵܫ ܠܲܡܟܲܢܵܫܘܼ:\nܐܸܢ ܐܵܡܘܿܪܹܐ ܘܐܸܢ ܫܵܡ̈ܘܿܥܹܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܐܘܿ ܠܵܟܼ ܕܐܵܡܲܪ ܝܑܲܨܿܦ ܘܐܵܘܬܲܪ ܟܲܕ ܐܵܡܲܪ ܐܲܢ̄ܬܿ:\nܘܐܸܢ ܝܘܼܬܼܪܵܢܵܐ ܠܵܐ ܥܵܒܹܿܕ ܐܲܢ̄ܬܿ ܫܸܬܼܩܵܐ ܫܲܡܸܫ܀ ܘܐܲܢ̄ܬܿ ܫܵܡܘܿܥܵܐ ܝܑܼܬܲܪ ܐܵܦ ܐܲܢ̄ܬܿ ܟܲܕ ܨܵܐܹܿܬܼ ܐܲܢ̄ܬܿ:\nܘܐܸܢ ܠܵܐ ܬܹܐܬܲܪ ܠܡܘܿܢ ܒܲܛܝܼܠ ܐܲܢ̄ܬܿ ܨܹܝܕ ܐܵܡܘܿܪܵܐ܀ ܚܘܼܒܵܐ ܢܲܝܬܹܝܟܼ ܕܐܵܦ ܠܝܼ ܚܘܼܒܵܐ ܡܙܝܼܥ ܠܝܼ ܕܐܹܡܲܪ:\nܝܘܼܬܼܪܵܢܵܐ ܓܹܝܪ ܐܸܠܵܐ ܒܚܘܼܒܵܐ ܠܵܐ ܡܸܬܼܟܲܢܲܫ ܀","english":"The Spirit, the treasury of the mysteries of the priesthood and of the apostleship:\nFrom your treasures, give me wealth for speech. The Father who, out of love, delivered up His Son for the sake of sinners:\nOn their behalf, speak concerning your Son before the hearers. The Son who was humbled, that He might be from us, while He was our Lord:\nReveal to me in wonder, and let me know your light from your words. The Spirit that lowers all the high peaks of the proud:\nYou, set for me a path for my feeble words. But from the one who gave me love that stands like a fountain:\nBefore the hearers, and leads them toward teaching. But from the one who is easy, to know the voice of the teaching:\nThat was sweet to her, a gentle stream without bitterness. But from the one who walks in the illuminations of great love:\nFrom the speaker and from the hearers, in one will. But from the one who strives for a single will, the zeal of God:\nWho wills that everyone be enriched from Him, without loss. Concerning profit, everyone embraces the listener:\nWhether speakers or hearers of faith. O you who speak, you gain and profit while you speak, you:\nAnd if there is no profit, you, you serve silence. And you, hearer, you also profit while you listen, you:\nAnd if you do not profit, you are idle before the speaker. Love, bring you, that also love has moved me to speak:\nFor profit is not achieved except through love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The Syriac ܪܘܼܚܵܐ (rūḥā) can mean 'Spirit' (as in the Holy Spirit) or 'spirit' in a general sense. Here it likely refers to the Holy Spirit, given the invocation in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܢܵܫ","severity":"info","text":"The term ܟܠܢܵܫ (kull nāš) means 'everyone' or 'each person'. It is used repeatedly to emphasize the universal scope of the divine economy and the mutual responsibility of speaker and hearer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of invocations and conditional statements, building a rhetorical framework that addresses the Spirit, the Father, the Son, and then the speaker and hearer, culminating in a reflection on love and profit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The emphasis on 'profit' (ܝܘܼܬܼܪܵܢܵܐ) and 'love' (ܚܘܼܒܵܐ) reflects a common Syriac ascetical and pedagogical theme: spiritual teaching is a mutual exchange that benefits both teacher and listener, grounded in divine love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the Spirit as a 'treasury of mysteries' (ܓܲܙܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ) parallels similar invocations in Jacob of Serugh's other memre, where the Spirit is asked to supply rhetorical wealth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who gave me love' is ambiguous: it could refer to a divine person (Christ or the Spirit) or to a human teacher. The reading taken here is that it refers to a divine source, consistent with the preceding invocations."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܠܵܐ ܚܵܪܥܵܐܝܼܬܼ ܬܨܘܼܬܼ ܡܸܠܲܝ̈ ܠܲܡܨܲܝܵܕܘܼ:\nܕܚܘܼܒܵܐ ܡܸܡܬܼܘܿܡ ܢܸܨܠܸܐ ܦܲܚܵܐ ܠܵܐ ܡܸܫܬܲܥܒܲܕ܀ ܕܲܟܼܝܵܐ ܗܼ̄ܝ ܡܸܠܬܼܵܐ ܡܼܢ ܚܵܪܥܘܼܬܼܵܐ ܘܚܲܟܿܝܼܡܘܼܬܼܵܐ:\nܕܲܟܵܐ ܐܵܦ ܐܲܢ̄ܬܿ ܫܸܡܥܵܟܼ ܡܵܕܹܝܢ ܠܲܦܫܝܼ̈ܛܵܬܼܵܐ܀ ܚܘܿܬܼ ܡܢ ܪܵܘܡܵܐ ܕܚܲܟܿܝܼܡܘܼܬܼܵܐ ܕܒܹܗ ܩܵܐܹܿܡ ܐܲܢ̄ܬܿ:\nܘܐܸܬܼܡܲܟܲܟܼ ܠܝܼ ܐܹܡܲܠܸܠ ܠܵܟܼ ܬܲܡܝܼܡܵܐܝܼܬܼ܀ ܐܸܠܘܼܠܵܐ ܢܚܸܬܼ ܐܸܬܼܡܲܟܲܟܼ ܠܲܢ ܒܲܪ ܐܲܠܵܗܵܐ:\nܡܢ ܡܵܛܹܿܐ ܗ̄ܘܼܵܐ ܢܡܲܠܸܠ(ܨܹܐܕܵܘܗܝ ܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ܀ ܐܸܠܘܼ ܒܚܘܼܒܵܐ ܠܵܐ ܐܸܬܿܬܲܚܬܝܼ ܠܡܸܣܟܹܿܢܘܼܬܼܵܐ:\nܡܲܢܼܘܼ ܡܨܹܐ ܗ̄ܘܼܵܐ ܢܡܲܠܸܠ ܥܘܼܬܼܪܵܘܗܝ ܪܘܼܚܵܢܵܝܹܐ܀ ܐܸܠܘܼܠܵܐ ܨܒܸܵܐ ܘܐܸܬܸܵܐ(ܠܲܒܼܫܵܗܿ ܠܲܟܼܪܝܼܗܘܼܬܼܵܐ:\nܐܲܝܢܵܐ ܦܘܼܡܵܐ ܡܸܫܬܲܥܸܐ ܗ̄ܘܼܵܐ ܠܓܲܢ̄ܒܵܪܘܼܬܹܗ܀ ܢܚܸܬܼ ܗܵܘܿ ܪܵܡܵܐ ܘܝܲܗܼ̄ܒܼ ܠܲܢ ܢܲܦ̮ܫܹܗ ܕܲܢܡܲܠܸܠ ܠܹܗ:\nܠܵܐ ܒܪܵܡܘܼܬܼܵܐ ܢܸܫܡܲܥ ܡܵܕܹܝܢ ܥܲܠ ܓܸܠܝܵܢܹܗ܀ ܒܐܘܼܪܚܵܐ ܪܲܒܿܬܼܵܐ ܕܐܲܪܡܝܼ ܒܥܵܠܡܵܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܐܸܠܵܐ ܠܒܸܫܼ ܐ̄ܢܵܫ ܡܲܟܝܟܼܘܼܬܼܵܐ ܠܵܐ ܡܗܲܠܸܟܼ ܒܵܗܿ܀ ܐܸܠܵܐ ܒܚܘܼܒܵܐ ܕܐܝܼܬܼܵܘܗܝ ܢܸܒܼܥܵܐ ܕܫܲܦܝܼܪܵܬܼܵܐ:\nܠܵܐ ܐ̄ܢܵܫ ܡܸܫܟܲܚ ܠܲܡܡܲܠܵܠܘܼ ܥܲܠ ܝܑܼܚܝܼܕܵܐ܀ ܐܘܼ ܕܫܵܡܲܥܿ ܠܝܼ ܐܲܝܟܼ ܕܐܵܡܲܪ ܐ̄ܢܵܐ ܫܡܲܥ ܦܸܬܼܓܼܵܡܲܝ̈:\nܒܚܘܼܒܵܐ ܕܢܲܦ̮ܫܵܐ(ܕܝܵܕܲܥܿ ܢܸܪܚܲܡ ܠܲܦܫܝ̈ܛܵܬܼܵܐ܀ ܕܲܥ ܡܼܢ ܢܲܦ̮ܫܹܗ ܕܗܵܘܿ ܕܲܡܡܲܠܸܠ ܐܸܢ ܦܵܪܘܿܫܵܐ ܐܢ̄ܬܿ:\nܕܪܵܡ ܗ̄ܘ ܡܸܢܹܗ ܡܸܐܡܪܵܐ ܕܫܲܪܝܼ ܠܲܡܡܲܠܵܠܘܼ܀ ܠܒܲܪ ܐܲܠܵܗܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ ܡܼܢ ܡܲܠܵܠܹ̈ܐ:\nܡܲܢܼܘܼ ܡܡܲܠܸܠ ܐܸܠܵܐ ܡܲܠܠܹܗ ܕܠܵܐ ܚܸܪܝܵܢܵܐ܀","english":"Do not, in a lowly manner, fashion my words for the hunt: For love, from the beginning, has made a yoke that is not subjugated. Pure is the word from humility and wisdom: Pure also is your hearing, Simon, for the simple ones. Descend from the height of wisdom in which you stand, And humble yourself to me, that I may speak to you perfectly. Unless the Son of God had descended and humbled Himself, He would not have reached to speak to those where He is. If, out of love, He had not lowered Himself to poverty, How could He have spoken His spiritual riches? Unless He willed and came to clothe Himself in lowliness, What mouth would have been able to recount His might? That High One descended and gave Himself to you, that He might speak to you: Not in His height, O Simon, hear concerning His revelation. On the great road which the Son of God laid in the world, He did not walk in it clothed in the garment of lowliness. Rather, out of the love which is His, He sought the simple ones: No garment is able to speak concerning the Only One. O you who hear me as I speak, hear my words: In the love of the Self who knows and has compassion on the simple ones. Know from the Self of that One who speaks, if you are discerning: That the utterance which began to speak is higher than Him. Concerning the Son of God, who is unutterable among utterances, How does He speak except that His speech is without limit?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܵܪܥܵܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ܚܵܪܥܵܐܝܼܬܼ (ḥārʿāʾīt) means 'in a lowly manner' or 'humbly,' but the English draft renders it as 'in a lowly manner' for the first occurrence and 'lowliness' for the noun form later. The term is key to the passage's theme of divine condescension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܚܵܐ","severity":"info","text":"The Syriac noun ܦܲܚܵܐ (paḥḥā) means 'yoke' or 'snare,' but the English draft translates it as 'yoke.' The context of 'hunt' (ܨܹܐܕܵܐ) suggests a hunting metaphor, where love imposes a yoke that cannot be subjugated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܼܵܐ","severity":"info","text":"The Syriac ܡܸܠܬܼܵܐ (mellṯā) can mean 'word,' 'Logos,' or 'discourse.' Here it is translated as 'word,' but given the theological context, it may allude to the divine Logos, especially in relation to the Son of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase ܒܲܪ ܐܲܠܵܗܵܐ (bar ʾalāhā, 'Son of God') is a Christological title central to the passage. It echoes New Testament usage (e.g., Matthew 16:16, Mark 1:1) and is used here to emphasize the incarnation and humility of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܵܟܼ","severity":"info","text":"The name ܫܸܡܥܵܟܼ (Šemʿāḵ, 'Simon') refers to Simon Peter, the apostle. Jacob of Serugh frequently addresses Peter in his homilies, drawing on the tradition of Peter as the recipient of divine revelation, as seen in the work's title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of conditional and rhetorical questions (e.g., 'Unless... how could...?'), building a logical argument for the necessity of divine humility. The repetition of 'unless' (ܐܸܠܘܼܠܵܐ) and 'if' (ܐܸܠܘܼ) creates a cumulative effect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variations (e.g., ܢܸܨܠܸܐ for ܦܨܠܐ?), and the reading of ܦܲܚܵܐ as 'yoke' vs. 'snare' is ambiguous; the translation opts for 'yoke' based on context."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܲܝܢܵܐ ܣܵܦܿܪܵܐ ܐܵܘ ܚܲܟܿܝܼܡܵܐ ܐܵܘ ܕܵܪܘܿܫܵܐ:\nܡܨܸܐ ܕܲܢܦܲܫܸܩ ܥܲܠ ܕܘܼܡܵܪܵܐ ܕܠܵܐ ܡܸܬܼܦܲܫܲܩ܀ ܡܢ ܡܸܫܬܵܘܕܹܐ ܕܝܵܕܲܥܿ ܠܲܒܼܪܵܐ ܢܦܲܫܸܩ(ܠܲܫܡܸܗ:\nܕܐܸܠܵܐ ܐܲܒܼܵܐ ܠܵܐ ܐ̄ܢܵܫ ܝܵܕܲܥܿ ܠܲܒܼܪܵܐ ܡܲܢܼܘܼ܀ ܐܵܘ ܥܲܠ ܐܲܒܼܵܐ ܡܲܢܼܘܼ ܓܵܙܹܿܡ ܠܲܡܡܲܠܵܠܘܼ:\nܕܲܒܼܪܵܐ ܒܲܠܚܘܿܕ ܝܵܕܲܥܿ ܠܐܲܒܼܵܐ ܕܐܲܟܼܘܵܬܹܗ ܗܼ̄ܘ܀ ܘܐܲܢ̄ܬܿ ܫܵܡܘܿܥܵܐ ܐܲܝܟܲܢ ܬܸܬܼܒܲܥ ܐܸܢ ܟܹܐܢܵܐ ܐܲܢ̄ܬܿ:\nܕܥܲܠ ܗܵܘܿ ܝܲܠܕܵܐ ܒܣܵܟܼܵܐ ܢܡܲܠܸܠ(ܕܲܕܠܵܐ ܣܵܟܼܵܐ ܗ̄ܘܼ܀ ܐܵܦܠܵܐ ܐܸܕܢܵܟܼ ܕܝܼܠܵܟܼ ܥܵܪܝܵܐ ܠܣܵܟܹܗ ܕܒܼܪܵܐ:\nܘܠܵܐ ܐܵܡܘܿܪܵܐ ܡܨܸܐ ܕܲܢܡܲܠܠܹܗ ܐܲܟܼܡܵܐ ܕܐܝܼܬܼܵܘܗܝ܀ ܠܵܐ ܬܸܫܬܵܘܕܹܐ ܕܐܝܼܬܼ ܠܵܟܼ ܫܸܡܥܵܐ ܕܐܵܚܹܿܕ ܫܲܪܒܹܿܗ:\nܕܠܵܐ ܐܸܫܿܬܵܘܕܝܼܬܼ ܕܐܝܼܬܼ ܠܝܼ ܡܸܠܬܼܵܐ ܕܡܵܛܿܝܵܐ ܨܹܐܕܵܘܗܝ܀ ܐܲܝܢܵܐ ܕܣܵܒܲܪ ܕܲܡܣܲܝܸܟܼ ܠܹܗ ܠܒܲܪ ܐܲܠܵܗܵܐ:\nܡܸܛܥܵܐ ܛܵܥܹܿܐ ܐܸܢ ܫܵܡܘܿܥܵܐ ܗ̄ܘ ܘܐܸܢ ܐܵܡܘܿܪܵܐ܀ ܟܦܝܼܪ ܒܝܼܕܲܥܬܼܵܐ ܕܣܵܒܼܪܵܐ ܕܡܵܛܿܝܵܐ ܠܣܵܟܹܿܗ ܕܲܒܼܪܵܐ:\nܘܲܒܼܪܸܥܝܵܢܵܐ ܕܣܵܒܲܪ ܕܐܲܕܪܸܟܼ ܐܵܘ ܡܲܕܪܸܟܼ ܠܹܗ܀ ܐܸܢܗܸܘ ܕܬܲܕܪܸܟܼ ܣܵܟܹܗ ܒܵܥܹܝܬܿ ܡܹܢܝ ܠܵܐ ܬܸܫܡܲܥ:\nܕܠܝܼ ܠܵܐ ܐܝܼܬܼ ܠܝܼ ܡܸܠܬܼܵܐ ܕܡܵܛܿܝܵܐ ܠܪܵܘܡܹܗ ܕܲܒܼܪܵܐ܀ ܡܢ ܓܝܹܪ ܦܵܣܲܥܿ ܥܲܠ ܡܲܣ̈ܩܵܢܹܐ ܕܠܵܐ ܡܸܬܿܕܲܪܟܝܼܢ:\nܕܢܸܣܲܩ ܢܹܐܡܲܪ ܡܹܐܡܪܵܐ ܕܪܵܡ ܗܼ̄ܘ ܡܼܢ ܡܲܠܵܠܹ̈ܐ܀ ܒܪܵܐ ܒܐܲܒܼܘܼܗܝ ܗܼ̄ܘ ܘܡܲܢܼܘܼ ܡܵܫܲܚ ܪܵܘܡܹܗ ܕܐܲܒܼܵܐ:\nܕܒܹܗ ܗܼ̄ܘ ܝܲܠܕܹܗ ܘܲܒܼܓܼܵܘ ܥܘܼܒܹܗ ܟܣܸܐ ܒܐܝܼܬܼܘܼܬܹܗ܀ ܡܲܢܼܘܼ ܡܡܲܠܸܠ ܥܲܠ ܗܵܘܿ ܕܲܟܼܣܸܐ ܒܥܘܼܒܵܐ ܕܐܲܒܼܘܼܗܝ:\nܘܟܲܕ ܠܵܐ ܫܲܢܝܼ ܫܼܪܵܐ ܒܲܒܼܬܼܘܼܠܬܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ܀","english":"What scribe, or wise man, or disputant,\nIs able to explain the wonder that cannot be explained? From the confession that the Son knows, let him explain his name:\nFor except the Father, no one knows who the Son is. Or concerning the Father, who dares to speak,\nSince the Son alone knows the Father, who is His equal? And you, O hearer, how will you proceed, if you are upright,\nTo speak concerning that Child, who is without measure? Neither is your ear sufficient for the measure of the Son,\nNor can a speaker speak Him as He is. Do not confess that you have a hearing that grasps His lineage,\nLest I confess that I have a word that reaches unto Him. Whoever thinks that he encompasses the Son of God,\nIs erring in his aim, whether he be hearer or speaker. Denied is the knowledge of one who thinks that he attains the measure of the Son,\nAnd vain is the thought of one who thinks that he has overtaken or will overtake Him. If you wish to attain His measure, do not listen to me,\nFor I have no word that reaches the height of the Son. For He passes beyond the ascents that cannot be apprehended,\nThat the word might ascend and speak, for He is high above utterances. The Son is in His Father, and who can measure the height of the Father,\nIn whom His begetting is, and within His depth He is hidden in His essence? Who speaks concerning Him who is hidden in the depth of His Father,\nAnd, without change, dwelt in the virgin who filled the womb?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܼܡܵܪܵܐ","severity":"info","text":"The Syriac term dummārā (wonder) is used here for the mystery of the Son's nature, a key concept in Jacob's apophatic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܟܼܵܐ","severity":"info","text":"The word sākā (measure) recurs throughout the passage, denoting the incomprehensible limit of the Son's being, central to Jacob's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian known for his mimre (verse homilies) on Christological mysteries, often emphasizing divine ineffability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a longer speech by the Father to Simon, using rhetorical questions and paradox to stress the Son's unknowability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The theme of the Son's hiddenness in the Father's depth echoes earlier Syriac tradition, e.g., Ephrem's Hymns on Faith, where the Son is known only through the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text shows minor orthographic variation (e.g., ܐܲܝܢܵܐ for ܐܲܝܢܵܐ), but the sense is clear; no major textual corruption is present.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon' is not specified in the passage; it may refer to Simon Peter or another figure, but the context suggests a symbolic hearer."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܒܐܲܒܼܵܐ ܟܲܣܝܵܐ ܘܒܸܐܡܵܐ ܒܬܼܘܼܠܬܵܐ ܒܪܵܐ ܫܲܪܝܼܪܵܐ:\nܘܗܵܘܿ ܕܲܡܦܲܫܸܩ ܢܸܫܠܸܐ ܘܢܸܬܼܗܲܪ ܐܝܼܬܼ ܠܹܗ ܒܲܠܚܘܿܕ܀ ܪܕܵܐ ܟܲܕ ܠܵܐ ܙܵܚܼ ܘܐܸܬܸܵܐ ܠܘܵܬܲܢ ܟܲܕ ܠܵܐ ܫܲܢܝܼ:\nܘܲܒܼܪܵܘܡܵܐ ܗ̄ܘܼܵܐ ܘܲܒܼܥܘܼܡܩܵܐ ܗ̄ܘܼܵܐ ܘܡܢ ܡܵܘܦܸܐ ܠܹܗ܀ ܕܲܫܪܵܐ ܒܥܘܼܡܩܵܐ ܠܵܐ ܐܸܣܬܲܦܲܩ ܪܵܘܡܵܐ ܡܸܢܹܗ:\nܕܟܼܠܹܗ ܒܟܼܠ ܗ̄ܘܼܵܐ ܘܲܒܼܡܲܪܝܲܡ ܗ̄ܘܼܵܐ ܘܲܒܼܝܵܠܘܿܕܹܗ܀ ܐܸܬܸ̈ܐ ܠܵܘ ܢܸܣܬܲܝܲܟܼ ܐܵܘ ܢܸܬܼܦܲܫܲܩ:\nܐܸܠܵܐ ܕܢܸܣܥܘܿܪ ܥܵܢ̈ܵܐ ܟܪܝܼܗܬܵܐ ܘܢܸܦܢܸܐ ܠܐܲܬܼܪܹܗ܀ ܚܙܵܝܗܝ ܗ̄ܘܼܵܐ ܥܵܠܡܵܐ ܠܪܲܒܵܐ ܒܣܵܟܼܵܗܿ ܕܲܙܥܘܿܪܘܼܬܼܵܐ:\nܘܪܵܒܼܘ ܡܲܠܵܠܹ̈ܐ ܘܕܲܢܡܲܠܠܘܼܢܵܝܗܝ ܠܵܐ ܐܸܫܟܲܚܘ ܗ̄ܘܼܵܘ܀ ܚܙܵܐܐܘܼܗܝ ܐ̄ܢܵܫܵܐ ܕܐܸܬܸ̈ܐ ܒܲܒܼܣܲܪ ܟܲܕ ܐܲܠܵܗܵܐ ܗܼ̄ܘ:\nܘܡܵܢܵܐ ܢܹܐܡܪܘܼܢ ܥܲܠ ܡܹܐܬܼܝܼܬܹܗ ܠܵܐ ܝܑܼܕܲܥܼܘ ܗ̄ܘܼܵܘ܀ ܚܙܵܐܘܼܗܝ ܕܲܡܠܸܐ ܚܲܝܠܵܐ ܘܥܘܼܫܢܵܐ ܘܓܲܢ̄ܒܵܪܘܼܬܼܵܐ:\nܘܫܝܼܛܵܐ ܚܙܵܬܹܗ ܘܪܵܡܝܼܢ ܚܲܝܠܵܘ̈ܗܝ ܡܢ ܠܸܫܵܢܹ̈ܐ܀ ܣܡܲܝܵ̈ܐ ܡܦܲܬܲܚ ܓܲܪܒܹܐ ܡܕܲܟܸܿܐ ܕܘܼ̈ܓܹܐ ܡܲܫܡܲܥ:\nܟܪܝܼܗܹܐ ܡܲܚܠܸܡ ܘܲܡܩܝܼܡ ܡܝܼ̈ܬܹܐ ܐܲܠܵܗܵܐܝܼܬܼ܀ ܡܵܐ ܕܲܚܙܵܐܘܼܗܝ ܒܲܡܚܝܼܠܘܼܬܼܵܐ ܐܲܝܟܼ ܒܲܪܢܵܫܵܐ:\nܗܦܲܟܼܘ ܘܲܚܙܵܐܘܼܗܝ ܒܓܲܢ̄ܒܵܪܘܼܬܼܵܐ ܐܲܝܟܼ ܐܲܠܵܗܵܐ܀ ܒܲܙܒܲܢ ܟܵܦܹܿܢ ܐܲܝܟܼ ܒܲܪܢܵܫܵܐ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ:\nܘܒܲܙܒܲܢ ܙܵܐܹܿܢ ܐܲܝܟܼ ܐܲܠܵܗܵܐ ܕܐܝܼܬܼ ܠܹܗ ܪܲܚܡܹܐ܀ ܘܡܸܨܥܲܬܼ ܗܵܕܹܐ ܐܘܼܪܚܵܐ ܚܕܲܬܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ:\nܬܗܲܪܘ ܚܲܙܵܝܹ̈ܐ ܘܢܹܐܡܪܘܼܢ ܡܲܢܼܘܼ ܠܵܐ ܝܑܼܕܲܥܼܘ ܗ̄ܘܼܵܘ܀ ܐܸܬܼܡܲܨܲܥܘ ܩܵܡܼܘ ܒܵܝܬܼ ܪܲܒܿܘܼܬܼܵܐ ܠܲܙܥܘܿܪܘܼܬܼܵܐ:\nܘܠܵܐ ܣܵܦܿܩܝܼܢ ܗ̄ܘܼܵܘ ܢܹܐܡܪܘܼܢ ܡܲܢܼܘܼ ܕܠܵܐ ܕܘܼܘܵܕܵܐ܀","english":"In the Father hidden, and in the mother the virgin, the Son is true. And he who interprets the question and is amazed, he alone has it. He came when he was not known, and he came to us when he was not perceived. And in height he was, and in depth he was, and he confesses himself. That which dwells in the depth, height was not sufficient for it. He was wholly in all, and in Mary he was, and in his begetter. The questions came not to be examined or interpreted. But to perform weak works and to heal his place. The world saw the great one in the measure of smallness. And many speakers, and their speech could not find him. They saw him, a man who came in flesh, though he was God. And what they would say about his coming, they did not know. They saw him full of power, strength, and might. And they saw his form, and his powers were cast down from the tongues. The blind open, the lepers cleanse, the deaf hear. The sick heal, and the dead rise, divinely. When they saw him in weakness like a man, they turned and saw him in might like God. At times he hungers like a man full of passions, and at times he gives like a God who has mercy. And in the midst of this new way that fills the wonder, the beholders wondered and said, \"What is it?\" They did not know. They were perplexed, they stood between greatness and smallness, and they were not able to say what it is without doubt.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܲܒܼܵܐ ܟܲܣܝܵܐ ܘܒܸܐܡܵܐ ܒܬܼܘܼܠܬܵܐ ܒܪܵܐ ܫܲܪܝܼܪܵܐ","severity":"info","text":"The opening line juxtaposes the hidden Father and the virgin mother, asserting the Son as 'true' (ܫܲܪܝܼܪܵܐ). This paradox of divine concealment and incarnation is central to Jacob's Christological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܗܪܵܐ","severity":"info","text":"The term ܬܲܗܪܵܐ (wonder) recurs in the passage, describing the incarnational paradox. It is a key theological term in Jacob's works, denoting the ineffable mystery of Christ's dual nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܡܩܝܼܡ ܡܝܼ̈ܬܹܐ","severity":"info","text":"The phrase 'and the dead rise' echoes New Testament accounts of Jesus raising the dead (e.g., Mark 5:41–42; John 11:43–44). Jacob uses this to illustrate the divine power witnessed by beholders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܙܒܲܢ ܟܵܦܹܿܢ ܐܲܝܟܼ ܒܲܪܢܵܫܵܐ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ","severity":"info","text":"The description of Christ hungering 'like a man full of passions' reflects the miaphysite Christological context of Jacob of Serugh, emphasizing the reality of Christ's human experiences without compromising his divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܨܥܲܬܼ ܗܵܕܹܐ ܐܘܼܪܚܵܐ ܚܕܲܬܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ","severity":"info","text":"The phrase 'in the midst of this new way that fills the wonder' marks a structural pivot, summarizing the preceding paradoxes and introducing the beholders' perplexity. This rhetorical device is typical of Jacob's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫܝܼܛܵܐ ܚܙܵܬܹܗ ܘܪܵܡܝܼܢ ܚܲܝܠܵܘ̈ܗܝ ܡܢ ܠܸܫܵܢܹ̈ܐ","severity":"caution","text":"The Syriac phrase 'and his powers were cast down from the tongues' is obscure. The English draft renders it as a passive construction, but the exact sense of 'cast down' (ܪܵܡܝܼܢ) in relation to 'tongues' (ܠܸܫܵܢܹ̈ܐ) is uncertain; it may refer to speech failing to describe his powers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܫܝܼܛܵܐ ܚܙܵܬܹܗ ܘܪܵܡܝܼܢ ܚܲܝܠܵܘ̈ܗܝ ܡܢ ܠܸܫܵܢܹ̈ܐ' is syntactically ambiguous; the reading taken follows the English draft's interpretation of a failure of language."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܕܢܹܐܡܪܘܼܢ ܥܠܵܘܗܝ ܕܐܲܠܵܗܵܐ ܗ̄ܘܼܵܐ ܡܸܠܬܼܵܐ ܗܼ̄ܝ:\nܕܐܲܝܟܼ ܒܲܪܢܵܫܵܐ ܚܵܙܹܝܢ ܗ̄ܘܼܵܘ ܠܹܗ ܒܹܝܬܼ ܫܘܼܩܲܝ̈ܗܘܿܢ܀ ܘܲܕܒܲܪܢܵܫܵܐ ܢܸܣܬܲܟܿܠܘܼܢܵܝܗܝ ܠܵܐ ܡܲܪܦܹܝܢ ܗ̄ܘܼܵܘ:\nܚܲܝ̈ܠܹܐ ܕܲܣܼܥܲܪ ܣܵܗܿܕܝܼܢ ܗ̄ܘܼܵܘ ܠܹܗ ܕܐܲܠܵܗܵܐ ܗ̄ܘܼܵܐ܀ ܚܠܝܼܛ ܥܲܡ ܐ̄ܢܵܫܵܐ ܘܣܵܥܲܪ ܚܲܝ̈ܠܹܐ ܐܲܠܵܗܵܐܝܼܬܼ:\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵܕܲܥ ܢܹܐܡܲܪ ܡܲܢܘܼ ܡܢ ܐܲܪܥܵܢܹܐ܀ ܘܟܲܕ ܠܵܐ ܝܑܼܕܲܥܼܘ ܒܵܕܹܝܢ ܠܲܫ̈ܡܵܗܵܬܼܵܐ :\nܕܢܹܐܡܪܘܼܢ ܡܲܢܼܘܼ ܟܲܕ ܠܵܐ ܝܵܕܥܿܝܼܢ ܡܢ ܚܸܟܼܡܲܬܼܗܘܿܢ܀ ܐܝܼܬܼ ܕܐܵܡܲܪ ܗ̄ܘܼܵܐ ܕܐܹܠܝܼܵܐ ܗ̄ܘܼܵܐ ܡܸܛܠ ܚܲܝܐܵܘ̈ܗܝ:\nܐ̄ܚܪܹܢܵܐ ܐܵܡܲܪ ܕܐܹܪܲܡܝܵܐ ܗ̄ܘܼܵܐ ܥܲܠ ܕܲܓܼܒܸܐ ܗ̄ܘܼܵܐ܀ ܐܝܼܬܼ ܕܐܸܬܿܕܵܘܲܕ ܘܕܲܐܝܟܲܢ ܢܸܩܪܹܝܘܗܝ ܠܵܐ ܝܵܕܲܥܿ ܗ̄ܘܼܵܐ:\nܐܸܠܵܐ ܕܲܩܪܵܝܗܝ ܚܲܕ ܡܼܢ ܢܒܼܝܹ̈ܐ ܕܲܫܡܹܗ ܠܲܝܬܵܘܗܝ܀ ܘܩܵܡܼܘ ܩܵܪܹܝܢ ܠܹܗ(ܚܲܕ[ܡܼܢ ܢܒܼܝܹ̈ܐ*؟] ܕܲܓܼܢܝܼܙ ܗ̄ܘ ܫܡܹܗ܀ ܐܘܿ ܚܲܙܵܝܹ̈ܐ ܠܵܐ ܬܣܝܼܡܘܼܢ ܠܹܗ ܫܡܵܐ ܕܠܵܐ ܕܝܼܠܹܗ:\nܠܒܲܪ ܐܲܠܵܗܵܐ ܠܵܐ ܬܸܩܪܘܿܢ ܠܹܗ ܫܡܵܐ ܢܘܼܟܼܪܵܝܵܐ܀ ܠܵܐ ܐܹܠܝܼܵܐ ܘܠܵܐ ܐܹܪܲܡܝܵܐ ܬܸܩܪܘܿܢ ܠܲܒܼܪܵܐ:\nܐܵܦܠܵܐ ܢܒܼܝܼܵܐ ܕܲܢܛܝܼܪ ܗ̄ܘ ܫܡܹܗ ܨܹܝܕ ܝܵܠܘܿܕܹܗ܀ ܫܡܵܗܹ̈ܐ ܫܐ̈ܝܼܠܹܐ ܓܲܒܿܝܼܘ ܣܵܡܼܘ ܠܹܗ ܠܒܲܪ ܐܲܠܵܗܵܐ:\nܘܠܵܐ ܒܣܸܡܘ ܗ̄ܘܼܵܘ ܠܹܗ ܘܢܸܥܪܘܿܩ ܡܸܢܗܘܿܢ ܐܸܬܿܛܲܝܲܒܼ ܗ̄ܘܼܵܐ܀ ܚܵܣ ܥܲܠ ܥܵܠܡܵܐ ܕܲܡܕܵܘܲܕ ܗ̄ܘܼܵܐ ܘܒܼܵܥܹܐ ܠܲܫܡܹܗ:\nܘܲܨܒܼܵܐ ܕܢܲܠܦܹܗ ܕܐܲܝܢܵܐ ܐܝܼܬܼ ܠܹܗ ܫܡܵܐ ܫܲܪܝܼܪܵܐ܀ ܘܲܕܒܲܪ ܐܸܢܘܿܢ ܠܲܬܼܪܸܥܣܲܪܬܹܗ ܢܘܼܗܪܵܐ ܡܵܪܲܢ:\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܕܲܫܡܹܗ ܐܲܝܢܵܘ ܢܲܗܝܼܪܵܐܝܼܬܼ܀","english":"is that they said of him that he was God, the Word. For like a man they used to see him in the marketplace. And as a man, their contemplation did not cease. The powers that he performed bore witness that he was God. He mingled with man and performed divine powers. And no man knows how to say what he is from the earth. And when they did not know, they assigned names to him, so that they might say what he is, when they did not know from their wisdom. There is one who said that he was Elijah, because of his life. Another said that he was Jeremiah, because he was chosen. There is one who confessed, but how they named him he did not know, except that one of the prophets whose name is not known named him. And they began to name him one of the prophets whose name is hidden. Or, O seers, do not assign to him a name that is not his own. To the Son of God do not call him a foreign name. Do not call the Son Elijah or Jeremiah, nor a prophet whose name is hidden from his begetter. They chose and assigned to the Son of God names that are not his, and they were not pleasing to him, and he fled from them and was hidden. He had pity on the world that was in confusion and sought his name, and he desired to teach it, that he has a true name. And the Lord of the sign took his apostle to the upper room, to teach him clearly what his name is.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܢܹܐܡܪܘܼܢ ܥܠܵܘܗܝ ܕܐܲܠܵܗܵܐ ܗ̄ܘܼܵܐ ܡܸܠܬܼܵܐ ܗܼ̄ܝ","severity":"info","text":"The Syriac opens with a claim that people said of Christ that he was God the Word, but the following lines show they misidentified him as a human prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܼܵܐ","severity":"info","text":"The term ܡܸܠܬܼܵܐ (Mellthā) means 'Word' and is the standard Syriac rendering of the Greek Λόγος, referring to the divine Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܹܠܝܼܵܐ ܘܐܹܪܲܡܝܵܐ","severity":"info","text":"The passage lists Elijah and Jeremiah as examples of prophets with whom Christ was confused, reflecting early Christian debates about identifying Christ with Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܵܡܼܘ ܩܵܪܹܝܢ ܠܹܗ","severity":"info","text":"The text shifts from reporting misidentifications to a direct address ('O seers'), warning against assigning foreign names to the Son of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܲܬܼܪܸܥܣܲܪܬܹܗ","severity":"info","text":"The reference to the 'upper room' (ܠܲܬܼܪܸܥܣܲܪܬܹܗ) likely alludes to Acts 1:13, where the apostles gathered in the upper room after the Ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܲܕ ܡܼܢ ܢܒܼܝܹ̈ܐ ܕܲܫܡܹܗ ܠܲܝܬܵܘܗܝ","severity":"caution","text":"The phrase 'one of the prophets whose name is not known' is textually uncertain; the Syriac has a variant reading with ܕܲܓܼܢܝܼܙ ('hidden'), suggesting possible scribal confusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna or variant in the phrase about the prophet whose name is hidden; the reading adopted follows the main manuscript tradition.","The identity of the 'Lord of the sign' (ܡܵܪܲܢ ܕܲܣܼܡܵܐ) is ambiguous; it may refer to Christ or to a divine figure guiding Simon."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"ܐܲܥܒܲܪ ܐܸܢܘܿܢ ܟܠܹܗ ܐܲܬܼܪܵܐ ܘܥܲܠܘ ܠܲܬܼܚܘܼܡܵܐ:\nܕܗܵܝܿ ܝܑܼܕܲܥܬܼܵܐ ܕܓܼܵܠܝܵܐ ܐ̄ܪܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܡܛܼܵܘ ܠܲܬܼܚܘܼܡܵܐ ܕܢܘܼܗܪܵܐ ܪܲܒܵܐ ܘܲܕܹܓܸܠܝܵܢܹ̈ܐ:\nܘܫܲܪܝܼ ܪܲܒܵܐ ܐܲܝܟܼ ܕܲܢܫܲܐܸܠ ܨܹܝܕ ܬܲܠܡܝܼܕܵܘ̈ܗܝ܀ ܡܲܢܼܘܼ ܐܵܡܿܪܝܼܢ ܐ̄ܢܵܫܵܐ ܕܐܝܼܬܲܝ ܫܲܐܸܠ ܐܸܢܘܿܢ:\nܕܢܸܦ̮ܬܲܚ ܬܲܡܵܢ ܬܲܪܥܵܐ ܠܐ̄ܪܵܙܹܐ ܠܡܸܬܼܡܲܠܵܠܘܼ܀ ܕܒܲܪ ܠܲܛܠܵܝܹ̈ܐ ܣܵܦܿܪܵܐ ܕܡܲܠܸܦ ܫܲܦܝܼܪܵܬܼܵܐ:\nܘܫܲܐܸܠ ܐܸܢܘܿܢ ܕܢܲܠܸܦ ܐܸܢܘܿܢ ܚܲܟܿܝܼܡܵܐܝܼܬܼ܀ ܗܘܸܵܐ ܡܫܲܐܠܵܢܵܐ ܠܵܘ ܕܲܣܢܝܼܩ ܗ̄ܘܼܵܐ ܥܲܠ ܝܘܼܠܦܵܢܵܐ:\nܐܸܠܵܐ ܕܢܲܣܠܸܐ ܫܡܵܗܹ̈ܐ ܫܐܝܼ̈ܠܹܐ ܕܣܵܡܼ ܠܹܗ ܥܲܡܵܐ܀ ܚܼܙܵܐ ܠܬܲܠܡܝܼ̈ܕܹܐ ܕܠܵܐ ܡܫܲܐܠܝܼܢ ܗ̄ܘܼܵܘ ܢܹܐܠܦܘܼܢ ܠܲܫܡܹܗ:\nܘܲܚܠܵܦܲܝܗܘܿܢ ܗܸܘ ܡܫܲܐܸܠ ܗ̄ܘܼܵܐ ܕܢܲܠܸܦ ܐܸܢܘܿܢ܀ ܫܡܵܗܹ̈ܐ ܛܠܝܼ̈ܡܹܐ ܘܪܵܘܒܵܐ ܘܡܲܡܠܠܵܐ ܨܒܼܵܐ ܕܲܢܫܲܬܸܩ:\nܥܲܠ ܗܵܝܿ ܫܲܐܸܠ ܡܘܿܢ ܡܸܬܼܡܲܠܲܠ ܡܼܢ ܣܲܓܝܼ̈ܐܹܐ܀ ܡܵܐ ܕܡܲܠܦܵܢܵܐ ܠܛܲܠܝܵܐ ܡܫܲܐܸܠ ܦܘܼܫܵܩܵܐ:\nܠܛܲܠܝܵܐ ܡܢܲܦܸܩ ܘܲܡܕܲܪܸܫ ܠܹܗ ܕܢܸܗܘܸܐ ܢܲܗܝܼܪ܀ ܫܲܐܸܠ ܐܸܢܘܿܢ ܠܵܐ ܗ̄ܘܼܵܐ ܕܢܹܐܠܲܦ ܡܼܢ ܬܲܠܡܝܼ̈ܕܹܐ:\nܐܸܠܵܐ ܕܢܹܐܠܦܘܼܢ ܗܸܢܘܿܢ ܡܸܢܹܗ ܫܲܪܝܼܪܵܐܝܼܬܼ܀ ܐܵܦ ܗܸܘ ܒܗܵܕܹܐ ܕܲܡܫܲܐܸܠ ܗ̄ܘܼܵܐ ܠܐܲܒܼܘܼܗܝ ܕܵܡܹܿܐ:\nܕܠܵܐ ܢܸܗܘܸܐ ܒܨܝܼܪ ܐܵܦܠܵܐ ܒܗܵܕܹܐ ܡܼܢ ܝܵܠܘܿܕܹܗ܀ ܫܲܐܸܠ ܐܲܒܼܵܐ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ ܕܐܲܝܟܵܐ ܐܢ̄ܬܿ ܐܵܕܵܡ:\nܡܢ ܛܘܼܪ ܣܝܼܢܲܝ ܕܡܵܢܵܘ ܗܵܢܵܐ ܕܐܝܼܬܼ ܠܵܟܼ ܒܐܝܼܕܵܟܼ܀ ܠܡܘܼܫܹܐ ܘܠܵܐܕܵܡ ܫܲܐܸܠܼ ܐܲܒܼܵܐ ܘܗܵܟܲܢ ܝܲܠܕܹܗ:\nܐܵܦ ܗܸܘ ܫܲܐܸܠܼ ܕܡܲܢܼܘܼ ܐܵܡܪܝܼܢ ܐ̄ܢܵܫܵܐ ܕܐܝܼܬܲܝ܀","english":"He traversed the entire region and went up to the border, that manifest knowledge of divine mysteries. He reached the border of the great light and of the revelations. And the great one began, as if he were asking his disciples. They say that the man who was there asked him, that he might open the door to mysteries for discourse. For the Son of the children, the scribe who teaches beautiful things, asked him that he might teach wisely. The questioning was not because he was eager for learning, but to abolish the vain names that the people had given him. He saw the disciples who were not asking, that they might learn his name. And instead of them, he himself was asking that he might teach. Vain names, confusion, and speech he wished to silence. Concerning this, he asked, that he might speak with many. As a teacher asks a child for an explanation, he answers the child and instructs him that he may be vigilant. He asked not that he might learn from the disciples, but that they might learn from him truly. He also, in this, resembled one who asks his Father, that he might not be inferior even in this to his begetter. The Father asked among the trees, \"Where is Adam?\" from Mount Sinai, \"What is this that you have in your hand?\" To Moses and to Adam the Father asked, and thus his Son. He also asked, that they might say, \"The man who is there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܥܒܲܪ ܐܸܢܘܿܢ","severity":"info","text":"The verb ܐܲܥܒܲܪ (ʾaʿbar, 'he traversed') is the aphel of ܥܒܪ (ʿbar, 'to pass over'). The subject ܐܸܢܘܿܢ (Īšōʿ, 'Jesus') is implied from context, though not explicitly named in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܪܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ","severity":"info","text":"The phrase ܐ̄ܪܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ (rāzē ʾalāhāyē, 'divine mysteries') is a key theological term in Jacob of Serugh, denoting hidden truths about God accessible only through revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܢ ܛܘܼܪ ܣܝܼܢܲܝ","severity":"info","text":"The reference to Mount Sinai (ܛܘܼܪ ܣܝܼܢܲܝ) evokes the giving of the Law to Moses (Exodus 19–20). The Father's question 'Where is Adam?' is a typological link between Adam and Moses, common in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܡܵܗܹ̈ܐ ܛܠܝܼ̈ܡܹܐ","severity":"info","text":"The 'vain names' (ܫܡܵܗܹ̈ܐ ܛܠܝܼ̈ܡܹܐ) likely refer to heretical titles for Christ, such as those used by Arians or other groups, which Jacob seeks to refute by emphasizing Christ's divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܲܐܸܠ ܐܸܢܘܿܢ","severity":"info","text":"The repeated phrase ܫܲܐܸܠ ܐܸܢܘܿܢ (šaʾel Īšōʿ, 'Jesus asked') structures the passage as a series of questions, mirroring the pedagogical method of a teacher (cf. the simile of the teacher and child).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܒܼܵܐ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ","severity":"info","text":"The Father's questioning 'among the trees' (ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ) and at Sinai parallels Christ's questioning, emphasizing the Son's imitation of the Father's teaching role, a theme in Jacob's Christology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man who was there' (ܐ̄ܢܵܫܵܐ ܕܐܝܼܬܲܝ) is ambiguous; it may refer to Christ or to a disciple. The reading taken follows the context of Christ as the subject of questioning."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܒܗܵܘ̈ܢܹܐ ܚܵܐܲܪ ܘܲܒܼܕܸܥܝܵܢܹܐ ܕܥܵܠܡܵܐ ܟܠܹܗ:\nܘܒܼܵܚܲܪ ܟܠܗܘܿܢ ܠܸܒܵܘܵ̈ܬܼܵܐ ܘܚܘܼܫܵܒܲܝ̈ܗܘܿܢ܀ ܠܵܐ ܡܨܸܐ ܠܸܒܵܐ ܡܙܝܼܥ ܚܘܼܫܵܒܼܵܐ ܡܢ ܒܸܠܥܵܕܵܘܗܝ:\nܐܵܦܠܵܐ ܗܵܘܢܵܐ(ܢܕܘܼܠ ܒܹܗ ܪܸܢܝܵܐ ܘܠܵܐ ܢܲܪܓܸܫ ܒܹܗ܀ ܘܟܲܕ ܫܲܘ̈ܝܵܢ ܠܹܗ ܐܵܦ ܟܲܣ̈ܝܵܬܼܵܐ ܐܵܦ ܓܲܠ̈ܝܵܬܼܵܐ:\nܘܚܲܕ ܐܸܢܹܝܢ ܠܹܗ ܗܵܠܹܝܢ ܕܲܥܒܲܪ ܐܵܦ ܕܲܥܬܼܝܼ̈ܕܵܢ܀ ܫܲܐܸܠܼ ܒܲܙܒܲܢ(ܐܲܒܼܵܐ ܘܫܲܐܸܠܼ ܐܵܦ ܗܸܘ ܝܲܠܕܹܗ:\nܕܗܵܘܿ ܕܐܸܫܬܲܐܲܠ ܢܸܗܘܸܐ(ܝܵܕܲܥܿ ܡܢ ܒܵܨܹܿܐ ܟܠ܀ ܡܲܢܼܘܼ ܐܵܡܿܪܝܼܢ ܐ̄ܢܵܫܵܐ ܕܐܝܼܬܲܝ ܟܲܕ ܝܵܕܲܥܿ ܗ̄ܘܼܵܐ:\nܕܡܵܢܵܐ ܐܵܡܿܪܝܼܢ ܐܵܦ ܡܵܐ ܕܲܫܠܹܝܢ ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ܀ ܣܲܓܿܝܼ ܪܚܼܡ ܗ̄ܘܼܵܐ ܗܵܘܿ ܥܸܕܵܢܵܐ ܘܗܵܘܿ ܫܘܼܐܵܠܵܐ:\nܕܡܼܢ ܝܵܕܘܿܥܵܐ ܙܵܥܼ ܕܢܸܬܼܡܲܠܲܠ ܚܲܒܿܝܼܒܼܵܐܝܼܬܼ܀ ܩܵܐܹܿܡ ܫܸܡܫܵܐ ܘܲܡܡܲܠܸܠ ܗ̄ܘܼܵܐ ܥܲܡ ܙܲܠܝܼܩܵܘ̈ܗܝ:\nܘܲܡܠܸܐ ܢܘܼܗܪܵܐ ܬܚܘܼܡܵܐ ܪܲܒܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܬܪܸܥܣܲܪ ܢܘܼܗܪܝܼܢ ܥܲܡ ܐܝܼܡܵܡܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܫܵܥܲܝ̈ ܝܵܘܡܵܐ ܕܲܒܼܕܹܢܚܲܝ̈ܗܹܝܢ ܢܵܗܪܵܐ ܬܹܒܹܝܠ܀ ܬܪܸܥܣܲܪ ܨܸܡܚܝܼ̈ܢ ܡܼܢ ܐܸܣܦܹܪܹܗ ܕܫܸܡܫܵܐ ܡܵܪܲܢ:\nܩܵܡܼܘ ܗ̄ܘܼܵܘ ܨܹܐܕܵܘܗܝ ܢܲܠܸܦ ܐܸܢܘܿܢ ܕܲܫܡܹܗ ܐܲܝܢܵܘ܀ ܓܘܼܕܵܐ ܕܡܲܠܝܵܐ ܢܘܼܗܪܵܐ ܘܚܲܝܹ̈ܐ ܘܒܲܣܝܼܡܘܼܬܼܵܐ:\nܫܪܵܪܵܐ ܘܣܲܒܼܪܵܐ ܘܫܲܝܢܵܐ ܘܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܬܪܸܥܣܲܪ ܕܹܢܚ̈ܝܼܢ ܕܲܡܣܲܚܦܝܼܢ ܠܹܗ ܠܠܸܠܝܵܐ ܢܸܦܘܿܩ:\nܡܼܢ ܐܲܪܥܵܬܼܵܐ ܕܲܡܟܲܪ ܢܘܼܗܪܵܐ ܢܲܦܨܲܚ ܐܸܢܹܝܢ܀ ܪܲܒܲܝ ܚܲܝ̈ܠܹܐ ܬܪܸܥܣܲܪ ܕܲܢܦܲܩܼܘ ܥܲܡ ܒܲܪ ܡܲܠܟܵܐ:\nܕܲܢܣܝܼܡܘܼܢ ܠܵܗܿܬܚܘܼܡܵܐ ܕܫܲܝܢܵܐ ܠܗܲܝܡܵܢܘܼܬܼܵܐ܀","english":"He examined the signs and the knowledge of the whole world. And he searched all hearts and their thoughts. The heart could not be moved, nor the thought from its place. Neither did a sign dwell in him, nor did he perceive it. And when he was made equal to both the hidden and the revealed, one thing remained for him: that which had passed and that which was to come. The Father asked in a mystery, and he also asked his Son, so that he who was asked might know what the whole seeks. He knew what they would say, for he knew what they would say and what their thoughts would rest upon. He greatly loved that time and that question, for from the knower a little one spoke lovingly. The sun stood and spoke with its rays, and filled the great boundary of faith with light. Twelve lights with the day of righteousness, the hours of the day whose joys illuminate the world. Twelve plants from the sphere of the sun our Lord, they stood before him to learn the sign whose name is where. A wall full of light and life and sweetness, truth and hope and peace and love and faith. Twelve joys that drive away the night from the face, from the earth that kindles light, rejoicing in one. The chief of the twelve forces who went out with the king's son, who set the boundary of peace for faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܸܥܣܲܪ","severity":"info","text":"The repeated term 'twelve' (Syriac ܬܪܸܥܣܲܪ) likely refers to the twelve apostles or twelve cosmic principles, a common symbolic number in Syriac mysticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܫܵܐ","severity":"info","text":"The sun (Syriac ܫܸܡܫܵܐ) speaking with its rays is a motif in Syriac poetry, often personifying celestial bodies to convey divine illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܕܹܢܚ̈ܝܼܢ","severity":"info","text":"The passage lists twelve lights, plants, and joys, forming a triadic structure that emphasizes cosmic harmony and the boundary of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The 'king's son' (Syriac ܒܲܪ ܡܲܠܟܵܐ) parallels Christ as the royal figure in Syriac tradition, echoing themes in the Testamentum Domini.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܝܢܵܘ","severity":"caution","text":"The phrase 'whose name is where' (Syriac ܕܲܫܡܹܗ ܐܲܝܢܵܘ) is ambiguous; it may be a corrupt or symbolic reference to a divine name or location.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man who was there' in the previous passage is unclear; the Syriac does not specify if this is Simon or another figure.","The phrase 'one thing remained for him' could refer to the Father or the Son; the grammar allows both readings."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܬܪܸܥܣܲܪ ܛܲܒܼ̈ܥܹܐ ܕܣܵܡܼ ܒܲܟܼܠܝܼܠܹܗ ܒܲܪ ܐܲܠܵܗܵܐ:\n(ܘܲܢܦܲܠܼܘ ܩܘܼܕܡܵܘܗܝ ܟܠܵܘܹ̈ܐ ܘܬܼܵܓܹ̈ܐ ܕܲܣܪܝܼܩܘܼܬܼܵܐ܀ ܬܪܸܥܣܲܪ ܓܲܒܼܪܹܐ ܕܓܲܒܿܝܼ ܫܩܲܠܼ ܠܹܗ ܝܵܪܬܵܐ ܛܵܒܼܵܐ:\nܕܲܒܼܗܘܿܢ ܢܸܒܼܢܸܐ ܟܠ ܚܲܪܒܵܬܼܵܐ ܕܲܣܚܝܼܦܵܢ ܗ̄ܘܲܝ̈܀ ܦܵܥ̈ܠܹܐ ܬܪܸܥܣܲܪ ܕܲܕܒܲܪ ܥܲܡܹܗ ܒܲܪ ܟܲܫܝܼܪܵܐ:\nܕܲܠܬܼܘܼܪܥܵܬܹܗ ܕܥܵܠܡܵܐ ܢܣܘܼܓܼܘܼܢ ܒܲܚܦܝܼܛܘܼܬܼܵܐ܀ ܩܵܡ ܗ̄ܘܼܵܐ ܚܲܬܼܢܵܐ ܕܢܸܒܼܢܸܐ ܒܲܝܬܼܵܐ ܠܟܲܠܬܼܵܐ ܕܲܡܟܲܪ:\nܘܐܲܝܬܝܼ ܟܹܐܦܹ̈ܐ ܬܲܪܬܹܝܢ ܘܲܥܣܲܪ ܢܸܪܫܘܿܡ ܐܸܣܹ̈ܝܗܿ ܀ ܘܚܵܪ ܗ̄ܘܼܵܐ ܒܟܼܠܗܹܝܢ ܕܐܲܝܕܵܐ ܢܸܓܼܒܸܿܐ ܢܣܝܼܡ ܩܲܕܡܵܝܑܬܼ:\nܢܲܛܼܪܵܗܿ ܠܐܲܒܼܘܼܗܝ ܕܲܒܼܓܸܠܝܵܢܵܐ ܢܚܵܘܸܐ ܫܘܼܦܪܵܗܿ܀ ܒܲܬܼܚܘܼܡ ܚܲܝܹ̈ܐ ܩܛܲܪ ܠܵܗܿ ܓܢܘܿܢܵܐ ܠܲܡܫܲܒܲܚܬܵܐ:\nܘܲܒܼܫܘܼܘ̈ܕܵܝܹܐ ܡܟܲܠܸܠ ܗ̄ܘܼܵܐ ܠܵܗܿ ܚܲܒܿܝܼܒܼܵܐܝܼܬܼ܀ ܪܲܫܡܹܗ ܠܒܲܝܬܵܐ ܒܲܬܼܪܸܥܣܲܪܬܵܐ ܕܡܲܠܝܵܐ ܢܘܼܗܪܵܐ:\nܘܲܚܕܵܐ ܟܹܐܦܵܐ ܓܒܼܵܐ ܠܫܲܬܼܐܣܹ̈ܝܗܿ ܟܲܗ̈ܝܼܢܵܬܼܵܐ܀ ܘܢܲܛܼܪܹܗ ܠܐ̄ܪܵܙܵܐ ܕܐܲܒܼܵܐ ܢܸܗܘܸܐ ܥܸܠܬܼܵܐ ܗܵܝܕܹܝܢ:\nܠܵܗܿ ܠܗܵܝܿ ܟܹܐܦܵܐ ܕܒܼܐܝܼܕܵܘ̈ܗܝ ܕܲܒܼܪܵܐ ܡܸܬܼܒܲܢܝܵܐ ܗ̄ܘܼܵܬܼ܀ ܘܫܲܪܝܼ ܢܫܲܐܸܠ ܟܲܕ ܝܵܕܲܥܿ ܗ̄ܘܼܵܐ(ܡܘܿܢ ܥܵܒܹܿܕ ܗ̄ܘܼܵܐ:\nܕܒܼܗܵܝܿ ܥܸܠܬܼܵܐ ܕܗܵܘ ܫܘܼܐܵܠܵܐ ܥܹܕܬܵܐ ܬܸܬܼܩܲܢ܀ ܡܲܢܘܼ ܐܵܡܿܪܝܼܢ ܐ̄ܢܵܫܵܐ ܕܐܝܼܬܲܝ ܐܲܝܟܼ ܠܵܐ ܝܵܕܲܥܿ:\nܘܫܲܪܝܼܘ ܗܵܠܹܝܢ ܕܲܢܡܲܠܠܘܼܢ ܠܹܗ ܛܸܒܵܐ ܕܲܠܒܲܪ܀ ܡܵܪܝ ܐܝܼܬܼ ܕܐܵܡܿܪܝܼܢ ܕܐܹܠܝܼܵܐ ܐܲܢ̄ܬܿ ܘܐܝܼܬܼ ܕܐܹܪܲܡܝܵܐ:\nܘܐܝܼܬܼ ܕܲܢܒܼܝܼܵܐ ܐ̄ܚܪܹܢܵܐ ܚܲܫܼܒܿܘܼܟܼ ܡܢ ܩܲܕܡܵܝܹ̈ܐ܀ ܡܦܲܠܲܓܼ ܥܲܡܵܐ ܠܲܡ̈ܢܵܘܵܬܼܵܐ ܣܲܓܿܝܼ̈ܐܵܬܼܵܐ:\nܘܣܸܕܹܩܹ̈ܐ ܘܡܲܡ̈ܠܠܹܐ ܡܲܠܝܵܐ ܝܑܼܗܘܼܕ ܡܸܛܠܵܬܼܵܟܼ܀","english":"Twelve signs that the Son of God placed in his entirety. And all the crowns and diadems of vanity fell before him. Twelve men whom he chose took the good inheritance: in which every sword that was drawn was blunted. Twelve workers who accompanied the capable son: to the thresholds of the world they hastened with diligence. He stood as a suitor who enters a house for a bride who is bought, and brought twelve stones and marked her bed. And he looked among all of them which hand had chosen, placed first. He guarded her for her father in revelation and showed her beauty. At the boundary of life he bound her with a girdle for praise, and with covenants he crowned her lovingly. He marked the house with the twelfth of full light, and chose one stone for its foundations of the hidden things. And he guarded the mystery of the Father, which became the cause then: for that stone which was in the hands of the Son was being sought. And he began to ask, though he knew what he was doing: that by this cause that question would establish the Church. Some say, \"The Father who exists as if he does not know,\" and they began those who spoke to him of the goodness outside. My Lord, there are those who say that you are Elijah, and there are those who say Jeremiah, and there are those who consider you another prophet from the ancients. The people are divided into many opinions, and the righteous and the speakers gave full of your reasons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܛܲܒܼ̈ܥܹܐ","severity":"info","text":"The phrase 'twelve signs' (or 'twelve natures') is ambiguous: ܛܲܒܼ̈ܥܹܐ can mean 'signs' or 'natures'. The English draft opts for 'signs', but the context of the Son of God placing them in his entirety may evoke the twelve apostles or cosmic orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܦܹ̈ܐ ܬܲܪܬܹܝܢ ܘܲܥܣܲܪ","severity":"info","text":"The 'twelve stones' brought by the suitor recall the twelve stones on the high priest's breastplate (Exodus 28:15–21) or the foundation stones of the Temple (1 Kings 6). The imagery of a bride and stones also echoes the Song of Songs and the building of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܝ ܐܝܼܬܼ ܕܐܵܡܿܪܝܼܢ ܕܐܹܠܝܼܵܐ ܐܲܢ̄ܬܿ","severity":"info","text":"The identification of the Son with Elijah or Jeremiah reflects a tradition in Syriac Christianity that the Son (or Christ) was mistaken for a returning prophet. This may allude to Jewish or Christian apocalyptic expectations, as seen in the Pseudo-Clementine literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܲܪܝܼ ܢܫܲܐܸܠ ܟܲܕ ܝܵܕܲܥܿ ܗ̄ܘܼܵܐ","severity":"info","text":"The passage shifts from a series of symbolic actions (placing signs, choosing men, bringing stones) to a narrative of questioning. The phrase 'he began to ask, though he knew what he was doing' marks a transition from description to dialogue, preparing for the Father's question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܦܲܠܲܓܼ ܥܲܡܵܐ ܠܲܡ̈ܢܵܘܵܬܼܵܐ ܣܲܓܿܝܼ̈ܐܵܬܼܵܐ","severity":"info","text":"The division of the people into many opinions about the Son's identity reflects early Christian controversies over the nature of Christ, possibly alluding to the Christological debates of the 5th–6th centuries. Jacob of Serugh was a Miaphysite, and this passage may critique those who misidentify the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܦܲܠܼܘ ܩܘܼܕܡܵܘܗܝ ܟܠܵܘܹ̈ܐ ܘܬܼܵܓܹ̈ܐ ܕܲܣܪܝܼܩܘܼܬܼܵܐ","severity":"caution","text":"The Syriac text has several uncertain readings, e.g., ܘܲܦܲܠܼܘ (perhaps 'and they fell') and ܣܪܝܼܩܘܼܬܼܵܐ ('vanity'). The English draft renders 'fell before him', but the verb form is ambiguous and could be emended. The passage may be corrupt or contain hapax legomena.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'twelve signs' (apostles, zodiac, or something else) is not explicit.","The phrase 'he guarded her for her father in revelation' is obscure; 'her' may refer to the bride or the Church.","The final sentence about 'the righteous and the speakers' is syntactically difficult; the English draft may misrepresent the Syriac."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐ̄ܢܵܫ ܐ̄ܢܵܫ ܚܲܫܒܵܟܼ ܐܲܝܟܲܢ ܕܲܣܒܲܪ ܟܲܕ ܣܲܓܿܝܼܐܝܼܢ:\nܐܵܦ ܚܸܪܝܵܢܹܐ ܐܵܦ ܦܘܼ̈ܠܵܓܹܐ ܡܸܛܠܵܬܼܵܟܼ܀ ܠܲܒܼ̈ܢܵܬܼ ܩܵܠܹ̈ܐ ܕܟܸܠܹܗ ܥܲܡܵܐ ܬܢܵܘ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܡܘܿܢ ܡܸܬܼܡܲܠܲܠ ܒܲܝܢܵܬܼ ܟܸܢܫܹ̈ܐ ܥܲܠ ܦܵܪܘܿܩܲܢ܀ ܐܸܡܲܪ ܡܵܪܲܢ ܗܵܐ ܒܲܪܵܝܹܐ ܐܲܝܟܼ ܒܲܪܵܝܹܐ:\nܡܲܠܸܠܼܘ ܟܠܗܘܿܢ ܡܲܠܸܠܘ ܐܲܢ̄ܬܿܘܿܢ ܐܲܝܟܼ ܓܵܘܵܝܹ̈ܐ܀ ܗܵܐ ܬܢܲܝܬܿܘܿܢ ܠܝܼ ܡܘܿܢ ܡܸܬܼܡܲܠܲܠ ܡܢ ܪܲܚܝܼܩܹܐ:\nܬܢܵܘ ܠܝܼ ܗܵܫܵܐ ܡܲܡܠܠܵܐ ܕܝܼܠܟܼܘܿܢ ܐܲܝܟܼ ܩܲܪܝܼܒܹܐ܀ ܗܵܐ ܫܸܡܿܥܹܬܼ ܠܝܼ ܒܲܝܢܵܬܼ ܣܵܢ̈ܐܹܐ ܡܘܿܢ ܡܸܬܼܡܲܠܲܠ:\nܐܲܢ̄ܬܿܘܿܢ ܪܵܚܡܹܐ ܓܠܵܘ ܠܝܼ ܗܵܫܵܐ ܪܸܥܝܵܢܲܝܟܿܘܿܢ܀ ܫܵܦܼ ܫܘܼܐܵܠܵܐ ܡܢ ܫܘܼܪܝܵܐ ܕܒܹܗ ܩܵܐܹܡ ܗ̄ܘܼܵܐ:\nܘܥܲܠܼ ܐܸܬܼܓܵܘܝܼ ܨܹܝܕ ܬܲܠܡܝܼ̈ܕܹܐ ܢܥܲܩܸܒܼ ܐܸܢܘܿܢ܀ ܚܵܝܼ ܡܵܪܲܢ ܕܠܵܘ ܗܵܘܿ ܡܲܡܠܠܵܐ ܕܡܼܢ ܒܲܪܵܝܹܐ:\nܣܢܝܼܩ ܗ̄ܘܼܵܐ ܢܹܐܠܲܦ ܐܸܠܵܐ ܥܸܠܬܼܵܐ ܠܫܲܪܒܹܗ ܥܲܒܼܕܹܗ܀ ܐܸܠܘܼ ܕܢܹܐܠܲܦ ܡܘܿܢ ܡܸܬܼܡܲܠܲܠ ܫܲܐܸܠ ܐܸܢܘܿܢ:\nܠܡܘܿܢ ܡܢ ܕܲܫܡܲܥܼ ܥܲܦ ܫܘܼܐܵܠܵܐ ܥܲܠ ܬܲܠܡܝܼ̈ܕܹܐ܀ ܠܡܲܡܠܠܹܗ ܕܥܲܡܵܐ ܗܵܐ ܫܲܡܥܹܗ ܗ̄ܘܼܵܐ ܟܲܕ ܫܲܐܸܠܼ ܗ̄ܘܼܵܐ:\nܘܐܸܠܘܼ ܕܢܹܐܠܲܦ ܫܲܐܸܠܼ ܐܸܢܘܿܢ ܠܵܐ ܡܲܗܦܸܟܼ ܗ̄ܘܼܵܐ܀ ܚܵܘܝܼ ܒܓܸܠܝܵܐ ܕܗܵܘܿ ܫܘܼܐܵܠܵܐ ܨܹܝܕ ܒܲܪܵܝܹܐ:\nܬܒܲܥܬܼܵܐ(ܐܲܥܸܠܼ ܨܹܝܕ ܓܵܘܵܝܹ̈ܐ ܢܥܲܩܸܒܼ ܐܸܢܘܿܢ܀ ܥܲܠ ܟܵܪܘܿܙܹܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܐܲܪܡܼܝܼ ܐܘܼܪܚܵܐ:\nܕܐܲܝܟܼ ܫܲܪܝܼܪܹܐ ܢܹܐܡܪܘܼܢ ܠܲܫܡܹܗ ܐܲܝܢܵܘ܀ ܬܒܲܥܬܼܵܐ ܪܲܒܿܬܼܵܐ ܩܵܡܲܬܸ ܬܲܡܵܢ ܥܲܠ ܬܲܠܡܝܼ̈ܕܹܐ:\nܕܢܹܐܡܪܘܼܢ ܡܲܢܘܼ ܟܲܣܝܵܐ ܕܥܲܡܵܐ ܠܵܐ ܝܵܕܲܥܿ ܠܹܗ܀","english":"Each man, each man thought you were like the one who supposed, when they were many. And also the disputes and the contentions for your sake. The voices of the whole people were for the disciples. And what was spoken among the crowds about the Savior? Our Lord said, \"Behold, the outsiders are like outsiders. They all spoke, they spoke, you are like insiders. Behold, you have come to me, what is spoken from afar? Come to me now, your speech is like that of those near. Behold, I have heard among the multitudes what is spoken. You are friends, reveal to me now your thoughts.\" The question was fitting from the beginning in which he stood, and upon it he turned toward the disciples and followed them. Our Lord saw that the speech that was from the outsiders was difficult, and he learned the cause for its account. If he had learned what was spoken, he would have asked them, \"What from what they heard?\" And also the question about the disciples. The speech of the people, behold, he heard it when he was asking. And if he had learned, he would have asked them, and it would not have changed. He showed in the revelation of that question toward the outsiders. The inquiry entered among the insiders and followed them. Upon the preachers of the faith he set a path, that as true ones they would say his name, \"Where?\" The great inquiry stood there over the disciples, that they would say, \"What is the hidden thing that the people do not know?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܵܝܹܐ","severity":"info","text":"The term ܒܲܪܵܝܹܐ (barāyē) means 'outsiders' or 'foreigners,' here contrasted with ܓܵܘܵܝܹ̈ܐ (gāwāyē, 'insiders'). This binary likely distinguishes non-Christians from the faithful community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܐܵܠܵܐ","severity":"info","text":"The noun ܫܘܼܐܵܠܵܐ (šuˀālā) means 'question' or 'inquiry,' and is central to the passage's theme of Christ's probing of the disciples. It recurs as a structural marker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from reported speech of the crowd and Christ to narrative commentary. The repeated phrase ܗܵܐ (hā, 'behold') marks Christ's direct address, framing the disciples' role as insiders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between 'outsiders' and 'insiders' reflects early Christian self-definition, common in Syriac literature. The 'preachers of the faith' (ܟܵܪܘܿܙܹܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ) likely refer to apostles or evangelists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt forms (e.g., ܐ̄ܢܵܫ, ܬܢܵܘ). The reading 'each man, each man' for ܐ̄ܢܵܫ ܐ̄ܢܵܫ is conjectural; the manuscript may have ditrography or a lacuna.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening ܐ̄ܢܵܫ ܐ̄ܢܵܫ is uncertain; it may be a reduplicated form of ܐ̄ܢܵܫ (enāš, 'man') or a scribal error. The phrase ܬܢܵܘ (tˁaw) is unclear; it could be a variant of ܬܵܐ (tā, 'come') or a corruption. The identity of the 'hidden thing' (ܟܲܣܝܵܐ) is not specified in the passage."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܫܒܲܩܼ ܪܸܥܝܵܢܹܐ ܕܡܸܬܼܡܲܠܠܝܼܢ ܗ̄ܘܼܵܘ ܡܢ ܝܗ̄ܘܼ̈ܕܵܝܹܐ:\nܘܠܲܒܼ̈ܢܲܝ ܒܲܝܬܹܗ ܬܒܲܥܼ ܢܹܐܡܪܘܼܢܵܝܗܝ( ܕܐܲܝܟܲܢ ܐܝܼܬܼܵܘܗܝ܀ ܫܲܒܼܩܵܗܿ ܘܫܵܛܼܵܗܿ ܠܗܵܝܿ ܡܲܚܫܲܒܼܬܼܵܐ ܕܝܗ̄ܘܼܕܵܝܘܼܬܼܵܐ:\nܘܫܲܪܝܼܡܫܲܐܸܠ ܥܲܠ ܚܘܼܫܵܒܼܵܗܿ ܕܲܫܠܝܼܚܘܼܬܼܵܐ܀ ܠܗܘܿܢ ܬܵܒܲܥܿ ܗ̄ܘܼܵܐ ܕܢܹܐܡܪܘܼܢ ܡܲܢܼܘܼ ܐܲܝܟܼ ܫܲܪܝܼܪܹܐ:\nܕܲܥܠܲܝܗܘܿܢ ܗ̄ܘܼܵܐ ܩܠܝܼܕܵܐ ܕܓܲܙܵܐ(ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܡܲܢ ܐܵܡܪܝܼܢ ܐܢ̄ܬܿܘܿܢ ܕܐܝܼܬܲܝ ܐܸܢܵܐ ܐܘܿ ܬܲܠܡܝܼ̈ܕܲܝ:\nܘܙܵܥܘ ܬܲܠܡܝܼ̈ܕܹܐ ܡܢ ܫܘܼܐܵܠܵܐ ܬܡܝܼܗܵܐ ܕܲܫܡܲܥܘ܀ ܐܲܩܝܼܡ ܐܸܢܘܿܢ ܒܲܝܢܵܬܼ(ܡܝܼ̈ܬܹܐ ܠܚܲܝܹ̈ܐ ܡܵܪܲܢ:\nܕܢܸܕܿܥܘܼܢ ܡܲܢܘܼ ܘܐܸܠܵܐ ܐܵܡܪܝܼܢ ܡܸܬܼܒܲܣܪܝܼܢ ܗ̄ܘܼܵܘ܀ ܫܡܲܥ ܗ̄ܘܼܵܐ ܫܸܡܥܘܿܢ ܟܲܕ ܬܵܒܲܥ ܠܹܗ ܒܪܵܐ ܫܲܪܝܼܪܵܐ:\nܕܢܸܩܪܹܝܘܗܝ ܒܲܫܡܹܗ(ܘܙܵܥܼ ܕܲܢܡܲܠܸܠ ܒܸܠܥܵܕ ܐܲܒܼܘܼܗܝ܀ ܘܐܲܛܝܼܪ ܗܵܘܢܹܗ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ ܠܪܵܘܡܵܐ ܕܠܥܸܠ:\nܘܲܒܼܚܘܼܫܵܒܹܗ ܠܐܲܬܼܪܹܗ ܕܐܲܒܼܘܼܗܝ ܐܸܬܼܥܲܠܝܼ ܗ̄ܘܼܵܐ܀ ܣܠܸܩܼ ܡܢ ܐܲܪܥܵܐ ܘܡܢ ܒܸܪܝܵܬܼܵܐ ܕܡܸܬܼܚܲܙ̈ܝܵܢ ܗ̄ܘܲܝ̈:\nܘܐܲܪܦܝܼ ܠܒܼܵܬܼܪܹܗ ܗܘܵܝܹ̈ܐ ܘܥܵܠܡܹ̈ܐ ܘܟܼܠܡܵܐ ܕܲܒܼܗܘܿܢ܀ ܦܣܲܥܼ ܗ̄ܘܼܵܐ ܒܗܵܘܢܹܗ ܡܢ ܒܸܢܝܵܢܹܗ ܕܗܲܝܟܲܠ ܬܹܒܹܝܠ:\n(ܘܲܠܬܲܚܬܵܝܹ̈ܐ ܫܡܲܝܵܐ ܐܲܪܦܝܼ ܘܬܼܘܼܒܼ ܐܸܬܼܥܲܠܝܼ ܀ ܘܥܲܠ ܗ̄ܘܵܐ ܩܵܡ ܠܹܗ ܒܲܩܕܘܼܫ ܩܘܼ̈ܕܫܹܐ(ܟܲܣܝܵܐ ܕܐܝܼܬܼܵܝܵܐ :\nܩܕܵܡܵܘܗܝ ܕܐܲܒܼܵܐ ܘܫܲܪܝܼ ܡܦܝܼܣ ܠܹܗ ܒܠܸܒܵܐ ܕܲܟܼܝܵܐ܀ ܡܵܪܝ ܡܲܢ ܡܲܡܪܲܚ ܕܲܢܣܝܼܡ ܠܹܗ ܫܡܵܐ ܠܝܼܚܝܼܕܵܝܵܟܼ:\nܐܲܢ̄ܬܿ(ܝܑܼܠܸܕܬܵܝܗܝ ܐܲܢ̄ܬܿ ܐܲܠܸܦܲܝܢܝ ܐܲܝܟܲܢ ܐܸܩܪܹܝܘܗܝ܀","english":"Leave the thoughts that were being spoken by the Jews. And the questions of his house seek his sayings, how he is. Leave aside and reject that thought of Judaism. And begin to inquire concerning the thought of the apostleship. For he was seeking that they say, \"How are they like the true ones?\" For concerning them was the key of the treasury of the house of God. They say, \"Are you the one who is, or the disciples?\" And the disciples were troubled by the wondrous question that they heard. Our Lord raised the dead to life, so that they might know how, or else they would say they were being deceived. Simon heard when the true Son sought him, who called him by his name, and he was troubled that he spoke without his Father. And the head of the disciples raised his thought to the height above. And in his thought he was exalted to the place of his Father. He ascended from the earth and from the creation of visible things. And he left behind him existences and worlds and everything in them. He was proceeding in his thought from the building of the temple of the world, and he left the lower heavens and again ascended. And he went and stood before him in the holy of holies, the hidden one of the essence, before the Father, and began to appease him with a pure heart. \"My Lord, what is the name that you have set for your only one? You are his mother, you are his teacher; how shall I call him?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܠܝܼܕܵܐ ܕܓܲܙܵܐ","severity":"info","text":"The phrase 'key of the treasury' (qalīdā d-gazzā) evokes the image of the apostles as stewards of divine mysteries, a common motif in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܩܝܼܡ ܐܸܢܘܿܥ ܒܲܝܢܵܬܼ(ܡܝܼ̈ܬܹܐ ܠܚܲܝܹ̈ܐ","severity":"info","text":"The raising of the dead to life echoes Gospel accounts of Jesus' miracles (e.g., Mark 5:41–42; John 11:43–44), here used to validate apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܩܕܘܼܫ ܩܘܼ̈ܕܫܹܐ","severity":"info","text":"The 'holy of holies' (b-qaddūš qūdšē) refers to the innermost sanctuary of the Jerusalem Temple, here symbolizing the divine presence where Simon Peter ascends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܲܪܝܼ ܡܦܝܼܣ ܠܹܗ","severity":"info","text":"The shift from narrative to direct prayer ('began to appease him') marks a transition from external action to interior dialogue, a common structural device in Jacob's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܣܝܵܐ ܕܐܝܼܬܼܵܝܵܐ","severity":"info","text":"'Hidden one of the essence' (kasyā d-īṯāyā) is a technical term in Syriac theology for the Father as the concealed source of being, distinct from the revealed Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon Peter's visionary ascent and dialogue with the Father reflect later mystical traditions in Syriac Christianity, where Peter serves as a model for contemplative union.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܐܲܝܟܲܥ ܐܝܼܬܼܵܘܗܝ' ('how he is') may be read as either a question about Christ's nature or a request for his location; the context favors the former.","The identity of 'the true Son' (ܒܪܵܐ ܫܲܪܝܼܪܵܐ) is ambiguous: it could refer to Christ or to Simon Peter as a spiritual son; the narrative suggests Christ."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܡܟܼܵܢܵܐ ܗܼ̄ܝ ܗܵܕܹܐ ܕܲܢܣܝܼܡ ܐܲܒܼܵܐ ܠܲܫܡܵܐ ܕܲܒܼܪܹܗ:\nܕܝܼܠܵܟܼ ܗܼ̄ܝ ܡܵܪܝ ܦܩܘܿܕ ܠܼ ܐܸܩܪܹܝܘܗܝ ܐܲܝܟܼ ܨܸܒܼܝܵܢܵܟܼ܀ ܠܵܘ ܕܝܼܠܝ ܐܝܼܬܹܝܗܿ ܐܸܩܪܸܐ ܠܹܗ ܫܡܵܐ ܠܝܼܚܝܼܕܵܝܵܟܼ:\nܓܠܝܼ ܠܝܼ ܡܲܢ̣ܘܼ ܐܸܚܘܿܬܼ ܐܸܓܼܠܹܝܘܗܝ ܡ̣ܢ ܕܐܲܠܸܦܬܵܢܝ܀ ܐܸܠܵܐ ܐܲܝܟܲܢ ܐܸܩܪܹܝܘܗܝ ܠܵܐ ܩܵܪܹܐܐ̄ܢܵܐ:\nܩܪܝܼܘܗܝ ܐܲܢ̄ܬܿ ܒܲܫܡܹܗ ܘܲܦܩܘܿܕ ܐܵܦ ܠܝܼ ܐܸܩܪܹܝܘܗܝ ܗܵܟܲܢ܀ ܥܲܠܼ ܗ̄ܘܼܵܐ ܦܝܵܣܵܐ ܕܫܸܡܥܘܿܢ ܪܹܫܵܐ ܕܲܫܠܝܼܚܘܼܬܼܵܐ:\nܩܕܵܡܵܘܗܝ ܕܐܲܒܼܵܐ ܘܲܓܠܼܵܐ ܐ̄ܪܵܙܹܗ ܠܗܵܘܿ ܫܲܪܝܼܪܵܐ܀ ܢܦܲܩܼ ܓܸܠܝܵܢܵܐ ܡܢ ܒܹܝܬܼ ܐܲܒܵܐ ܠܗܵܘܿ ܬܲܠܡܝܼܕܵܐ:\nܘܫܲܩܠܹܗ ܘܲܢܚܸܬܼ ܐܲܝܟܼ ܕܲܠܣܲܩܪܵܐ ܡܼܢ ܒܹܝܬܼ ܡܲܠܟܵܐ܀ ܒܲܪܡܵܝ ܐܝܼܕܹܗ ܕܐܲܒܼܵܐ ܟܲܣܝܵܐ ܚܵܘܝܼ ܛܲܒܼܥܵܐ:\nܘܲܟܼܬܼܝܼܒܼ ܗ̄ܘܼܵܐ ܒܵܗܿ ܕܐܲܢ̄ܬܿ ܗ̄ܘ ܡܫܝܼܚܵܐ ܒܪܹܗ ܕܐܲܠܵܗܵܐ܀ (ܘܐܲܪܝܼܡ ܩܵܠܹܗ ܐܲܝܟܼ ܕܐܸܬܼܦܲܩܲܕ ܡܼܢ ܓܸܠܝܵܢܵܐ:\nܨܹܝܕ ܦܵܪܘܿܩܲܢ ܕܐܲܢ̄ܬܿ ܗܼ̄ܘ ܡܫܝܼܚܵܐ ܒܪܹܗ ܕܐܲܠܵܗܵܐ܀ ܫܡܹܗ ܫܲܪܝܼܪܵܐ ܟܣܸܐ ܗ̄ܘܼܵܐ ܒܐܲܒܼܵܐ ܘܝܲܠܦܹܗ ܫܸܡܥܘܿܢ:\nܘܐܸܬܸܵܐ ܘܚܵܘܝܼ ܠܡܵܪܹܗ ܕܲܫܡܵܐܝܵܕܲܥܿ ܗ̄ܘܼܵܐ ܠܹܗ܀ ܝܲܠܦܹܗ ܘܲܬܼܢܵܝܗܝ ܠܲܫܡܵܐ ܣܓܼܝܼܕܵܐ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܕܠܵܐ ܠܡܵܘܣܵܦܘܼ ܐܵܦܠܵܐ ܠܡܸܒܼܨܲܪ ܐܝܼܬܼ ܠܹܗ ܦܘܼܪܣܵܐ܀ ܓܠܼܵܐ ܠܹܗ ܐܲܒܼܵܐ ܠܸܫܡܥܘܿܢ ܓܲܒܼܝܵܐ ܥܲܠ ܚܲܒܿܝܼܒܹܗ:\nܘܟܲܣܝܼ ܗ̄ܘܼܵܐ ܗܸܘ ܕܡܲܢܘܼ ܓܠܵܐ ܠܹܗ(ܐ̄ܪܵܙܵܐ ܪܲܒܵܐ܀ ܘܲܒܼܪܵܐ ܕܝܵܕܲܥܿ ܠܐܲܒܼܵܐ ܟܲܣܝܵܐ ܘܲܠܓܸܝܵܢܵܘ̈ܗܝ:\nܚܵܘܝܹܗ ܠܫܸܡܥܘܿܢ ܡܲܢܘܼ ܓܠܵܐ ܠܹܗ ܫܡܹܗ ܐܲܝܟܲܢ ܗܼ̄ܘ܀ ܐܲܝܟܼ ܡܢ ܢܲܦ̮ܫܹܗ ܩܪܵܝܗܝ ܗ̄ܘܼܵܐ ܫܸܡܥܘܿܢ ܟܲܕ ܩܵܪܹܐ ܠܹܗ:\nܘܚܵܘܝܹܗ( ܡܵܪܲܢ ܕܗܵܘܿ ܓܸܠܝܵܢܵܐ ܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘܼ܀","english":"This is the one that the Father set for the name of his Son:  \nIt is yours, my Lord; command me to call him as you wish. It is not mine; let me call him by your unique name.  \nReveal to me how I should show him, from what you taught me. But as I call him, he does not answer.  \nYou call him by his name, and command me also to call him thus. It was concerning the agreement of Simon, the head of the apostles,  \nbefore the Father, and he revealed his mystery to that true one. A revelation came forth from the house of the Father to that disciple,  \nand he took it and descended as if from the king's house. The hidden hand of the Father showed the nature,  \nand it was written on it: \"You are the Messiah, the Son of God.\" And he raised his voice as commanded by the revelation:  \n\"Toward the Savior, you are the Messiah, the Son of God.\" His true name was hidden in the Father, and Simon learned it,  \nand he came and showed his Lord that he knew the name. He learned and taught the glorious name of the Son of God,  \nwhich has no addition nor diminution; it has no limit. The Father revealed to Simon the chosen one concerning his beloved,  \nand he hid how he revealed to him the great mystery. And the Son, who knows the hidden Father and his secrets,  \nshowed Simon how he revealed his name as it is. As from himself, Simon called him when he called him,  \nand showed our Lord that this revelation was not his own.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܸܠܝܵܢܵܐ","severity":"info","text":"The term ܓܸܠܝܵܢܵܐ (gelyānā) is used repeatedly for the revelation given to Simon. It can denote a written document or an apocalypse, and here it likely refers to a heavenly tablet or letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The motif of a revelation descending from the Father's house (ܒܹܝܬܼ ܐܲܒܵܐ) and being delivered to a disciple echoes traditions of heavenly books or secret knowledge transmitted to apostles, common in Syriac apocryphal literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܢ̄ܬܿ ܗ̄ܘ ܡܫܝܼܚܵܐ ܒܪܹܗ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'You are the Messiah, the Son of God' inscribed on the revelation echoes the confession of Peter in Matthew 16:16, though the exact wording is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The scene of Simon (Peter) receiving a secret name from the Father and revealing it to Christ parallels the 'Revelation of the Magi' tradition, where a secret name is disclosed to the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a dialogue about naming to a narrative of Simon's revelation, marked by the phrase 'It was concerning the agreement of Simon' (ܥܲܠܼ ܗ̄ܘܼܵܐ ܦܝܵܣܵܐ ܕܫܸܡܥܘܿܢ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܡܟܼܵܢܵܐ, ܕܲܢܣܝܼܡ, ܐܸܚܘܿܬܼ) that may affect interpretation. The translation 'agreement' for ܦܝܵܣܵܐ is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening dialogue is ambiguous; it may be Simon or another figure. The phrase 'the hidden hand of the Father' could be metaphorical or refer to a literal hand in a vision."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܠܵܐ ܗ̄ܘܼܵܐ ܒܸܣܪܵܐ ܘܲܕܡܵܐ ܓܠܵܐ ܠܵܟܼ ܐܲܝܟܼ ܕܲܠܡܹܐܡܲܪ:\nܠܵܘ ܐܲܢ̄ܬܿ ܡܸܢܵܟܼ ܐܲܝܬܝܼܬܿ ܠܲܫܡܵܐ ܕܠܵܐ ܓܸܠܝܵܢܵܐ܀ ܠܵܘ ܝܑܼܕܲܥܬܼܵܟܼ ܕܝܼܠܵܟܼ ܝܸܕܥܲܬܸ ܬܸܩܪܹܝܢܝ ܗܵܟܲܢ:\nܐܵܒܼܝ ܗ̄ܘܼ ܓܠܵܐ ܠܵܟܼ ܕܐܸܠܵܐ ܐܸܢ ܗܸܘ ܠܵܐ ܝܵܕܲܥܿ ܠܝܼ܀ ܒܲܫܡܵܐ ܪܚܝܼܡܵܐ ܕܐܲܝܬܝܼ ܫܸܡܥܘܿܢ ܡܢ ܒܹܝܬܼ ܐܲܒܼܵܐ:\nܩܪܵܝܗܝ ܗ̄ܘܼܵܐ ܠܡܵܪܹܗ ܕܐܲܢ̄ܬܿ ܗ̄ܘܼ ܡܫܝܼܚܵܐ ܒܪܹܗ ܕܐܲܠܵܗܵܐ܀ ܘܡܸܚܕܵܐ ܟܠܝܼܠܵܐ ܐܲܝܟܼ ܡܼܢ ܐܝܼܕܵܐ ܕܡܲܠܟܵܐ ܩܲܒܸܠܼ:\nܛܘܼܒܼܵܐ ܪܲܒܵܐ ܠܗܲܝܡܵܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܨܛܲܠܝܵܐ܀ ܕܲܫܢܵܐ ܝܲܗ̄ܒܼ ܠܹܗ ܚܠܵܦ ܬܵܘܕܝܼܬܼܵܐ ܠܗܵܘܿ ܬܲܠܡܝܼܕܵܐ:\nܕܢܵܘܕܹܐ ܟܠܢܵܫ ܐܲܝܟܲܢ ܕܐܵܘܕܝܼ ܘܛܘܼܒܼܵܐ ܢܸܣܲܒܼ܀ ܐܵܦ ܡܸܛܠ ܗܵܝܿ ܫܲܐܸܠ ܡܵܪܲܢ ܟܲܕ ܫܲܐܸܠ ܗ̄ܘ̣ܵܐ:\nܕܢܸܬܸܿܠ ܛܘܼܒܼܵܐ ܠܟܼܠ ܡ̇ܢ ܕܐܲܚܝܼܕ(ܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܫܡܵܐ ܒܓܸܠܝܵܢܵܐ ܐܲܝܬܿܝܼ ܫܸܡܥܘܿܢ ܡܢ ܒܹܝܬܼ ܐܲܒܼܵܐ:\nܘܲܢܣܲܒܼ ܐܲܓܼܪܹܗ ܛܘܼܒܼܵܐ ܟܠܝܼܠܵܐ ܐܲܠܵܗܵܝܵܐ܀ ܝܲܗ̄ܒܼ ܠܹܗ ܛܘܼܒܼܵܐ ܐܲܝܟܼ ܚܘܼܬܵܡܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ:\nܕܗܸܝ ܬܵܘܕܝܼܬܼܵܐ ܬܸܠܒܿܘܿܟܼ ܢܘܿܡܝܼ ܒܥܵܠܡܵܐ ܟܠܹܗ܀ ܚܵܘܝܹܗ ܠܫܸܡܥܘܿܢ ܕܟܲܕ ܓܵܠܹܐ ܠܹܗ ܨܹܝܕ ܐܲܒܼܘܼܗܝ ܗ̄ܘܼܵܐ:\nܐ̄ܪܵܙܵܐ ܟܲܣܝܵܐ ܕܢܲܝܬܸܐ ܠܥܵܠܡܵܐ ܫܡܵܐ ܫܲܪܝܼܪܵܐ܀ ܚܵܘܝܼ ܕܲܫܘܸܐ ܥܲܡ ܝܵܠܘܿܕܹܗ ܘܲܒܼܓܸܠܝܵܢܹ̈ܐ:\nܘܲܒܼܟܲܣ̈ܝܵܬܼܵܐ( ܘܲܒܼܦܘܼ̈ܫܵܩܹܐ ܕܟܼܠ ܚܸܟܼ̈ܡܵܬܼܵܐ܀ ܐܘܿ ܬܲܠܡܝܼܕܼܵܐ ܨܹܝܕܼ ܐܲܒܼܵܐ ܗ̄ܘܹܿܝܬܼ ܟܲܕܼ ܓܵܠܹܐ ܠܵܟܼ:\nܐܲܝܟܼ ܕܐܵܦ ܗܵܫܵܐ ܠܘܵܬܼܝ ܗ̄ܘܼ ܐܲܒܼܵܐ ܘܠܵܐ ܡܲܪܚܸܩ ܡܹܢܝ܀ ܘܠܵܐ ܓܸܠܝܵܢܵܐ ܝܲܗ̄ܒܼ ܠܵܟܼ ܐܲܒܼܵܐ ܡܢ ܒܸܠܥܵܕܲܝ:\nܐܵܦܠܵܐ ܛܘܼܒܼܵܐ ܒܸܠܥܵܕܼ ܐܲܒܼܵܐ ܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܠܵܟܼ܀","english":"It was not of flesh and blood that he revealed to you as though to a speaker: Not from yourself did you bring the name that is not revealed. Did you not know that your own knowledge would call me thus? It was the Father who revealed to you that if he were not, he would not know me. By the beloved name that Simon brought from the house of the Father, he called his Lord, that you are the Christ, the Son of God. And at once he received a crown as from the hand of a king. Great is the blessedness of the faith that is not confounded, for it gave him a gift in return for the confession to that disciple who confessed everything as he confessed and received blessedness. Also for this reason our Lord asked when he was asking, that he might give blessedness to everyone who holds faith. Simon brought the name in revelation from the house of the Father, and he received his reward, a divine crown. He gave him blessedness as a seal of faith, that this confession might clothe you and stand in the whole world. Show Simon that when he revealed to him, he was toward his Father: the hidden mystery that brought the true name into the world. Show that he is equal with his begetter in revelations and in hidden things and in the interpretations of all wisdoms. O disciple, you were toward the Father when he revealed to you, as also now the Father is with me and does not depart from me. And the Father did not give you revelation apart from me, nor does he give blessedness apart from the Father to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܒܼܵܐ","severity":"info","text":"The Syriac ṭūbā (blessedness) is a key term in Jacob’s theology, often denoting the spiritual reward granted for faith and confession. Here it is paired with the image of a crown (klīlā) as a divine gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܒܪܹܗ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The phrase “Christ, the Son of God” echoes New Testament confessions (e.g., Matthew 16:16; Mark 1:1) and is central to Simon Peter’s recognition of Jesus’ divine identity in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܡܢ ܒܹܝܬܼ ܐܲܒܼܵܐ","severity":"info","text":"Simon (Peter) is described as bringing the name “from the house of the Father,” a phrase that may reflect Jacob’s typological reading of Peter as the recipient of divine revelation, paralleling the Father-Son relationship in the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the disciple (Simon) to a general reflection on faith and confession, then returns to Simon’s role as the one who received the name and crown. This chiastic movement emphasizes the reciprocity between revelation and reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܠܝܼܠܵܐ","severity":"info","text":"The image of receiving a crown “as from the hand of a king” parallels Jacob’s other works where the crown symbolizes divine approval or martyrdom (cf. On the Baptism of the Lord).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܟܲܣ̈ܝܵܬܼܵܐ","severity":"caution","text":"The Syriac phrase “in revelations and in hidden things” is textually uncertain; the manuscript may have a scribal error or variant. The translation follows the reading that pairs “revelations” (gelyānē) with “hidden things” (kasyātā), but the exact sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “ܘܲܒܼܟܲܣ̈ܝܵܬܼܵܐ” (hidden things) may be a scribal corruption or variant; the intended contrast with “revelations” is clear but the precise wording is uncertain.","The identity of the speaker in the first lines (“It was not of flesh and blood…”) is ambiguous: it could be the Father addressing Simon, or the narrator addressing the reader. The translation takes it as the Father’s voice."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܓܠܼܵܐ ܠܵܟܼ ܐܲܒܼܵܐ ܠܵܘ ܟܲܕ ܐܸܢܵܐ ܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘܹ̇ܝܬܼ:\nܘܝܸܗܿܒܹܬܼ ܛܘܼܒܼܵܐ ܠܵܘ ܟܲܕ ܐܲܒܼܵܐ ܠܵܐ ܫܵܠܹܡ ܠܝܼ܀ ܫܵܘܝܵܐ ܢܲܦ̮ܫܵܟܼ ܘܲܠܓܸܠܝܵܢܹ̈ܐ ܘܲܠܬܼܵܘܕܝܼܬܼܵܐ:\nܫܪܵܪܵܐ ܡܲܠܝܵܐ ܘܠܵܐ ܡܸܬܼܪܲܟܼܢܵܐܨܹܝܕܼ ܦܘܼ̈ܠܵܓܹܐ܀ ܐܲܢ̄ܬܿ ܗ̄ܘܼ ܟܹܐܦܵܐ ܘܲܒܼܫܲܬܼ̱ܐ̱ܣܹ̈ܐ ܕܒܲܝܬܵܐ ܪܲܒܵܐ:\nܣܵܐܹ̇ܡ ܐ̄ܢܵܐ ܠܵܟܼ ܘܲܥܠܲܝܟ ܠܥܹܕܬܵܐ ܕܲܓܼܒܹܝ̇ܬܼ܀ ܫܲܪܝܼܪ ܕܘܼܡܣܵܟܼ ܢ̤ܛܥܲܢ ܝܘܼܩܪܵܐ ܘܠܵܐ ܢ̤ܬܼܪܲܦܹܐ:\nܠܵܟܼ ܩܲܕܼܡܵܝܵܐ ܒܒ̤ܢܝܵܢܝ ܐܹܣܝܼܡ ܐܲܝܟܼ ܫܲܪܝܼܪܵܐ܀ ܗ̤ܘܝܼ ܫܲܬܼܐ̱ܣܬܼܵܐ ܠܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܕܡܲܩܲܦ ܠܝܼ ܒܹܗ:\nܘܲܥܠܲܝܟ ܐܸܬܿܘܿܚ ܟܠܗܘܿܢ ܕܘܼܡܣܹ̈ܝܗ̇ ܕܒܲܪ̄ܬܼ ܐܝܼܡܵܡܵܐ܀ ܟܲܠܬܼܵܐ ܡܸܟܲܪܹܬܼ ܘܲܡܛܲܝܲܒܼ ܠܝܼ ܚܠܘܿܠܵܐ ܪܲܒܵܐ:\nܐܲܢ̄ܬܿ ܩܲܕܼܡܵܝܵܐ ܓܢܝܼ ܒܲܣܡܵܟܼܵܐ ܕܫܲܪܝܼܪܵܐ ܐܲܢ̄ܬܿ܀ ܠܵܟܼ ܐܹܗܲܝܡܸܢ ܥܲܠ ܩܲܝܛܘܿܢܵܗ̇ ܕܒܲܪ̄ܬܼ ܐܝܼܡܵܡܵܐ:\nܘܲܥܠܲܝܟ ܐܸܒܼܢܹܗ̇ ܕܪܵܡ ܒܸܢܝܵܢܵܟܼ ܡ̣ܢ ܚܸܪܿܝܵܢܹܐ܀ ܫܪܵܪܵܟܼ ܟܹܐܦܵܐ ܗ̄ܘ̣ ܡܸܛܠ ܗܵܢܵܐ ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܟܹܐܦܵܐ:\nܘܲܥܠܲܝܟ ܐܸܒܼܢܸܐ ܠܥܹܕܬܵܐ ܕܪܵܡܵܐ ܡ̣ܢ ܦܘܼ̈ܠܵܓܹܐ܀ ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܟܹܐܦܵܐ ܘܲܥܠܲܝܟ ܐܸܒܼܢܹܗ̇ ܠܲܡܫܲܒܲܚܬܵܐ:\nܘܡܘܼ̈ܟܼܠܹܐ ܕܲܫܝܘܿܠ ܠܵܐ ܚܵܣ̇ܢܝܼܢ ܠܵܗ̇ ܒܐܸܣܟܹܡܲܝ̈ܗܘܿܢ܀ ܘܡܵܢܵܐ ܐܸܢܘܿܢ ܡܘܼ̈ܟܼܠܹܐ ܕܲܫܝܘܿܠ ܐܘܿ ܫܵܡ̈ܘܿܥܹܐ:\nܐܸܠܵܐ ܡܵܘܬܵܐ ܐܵܦ ܣܵܛܵܢܵܐ ܕܚܲܪܒܿܘܼܗ̇ ܠܐܲܪܥܵܐ܀ ܬܲܪܥܹܐ ܪܵܡܹܐ ܕܲܠܓܼܵܘ ܡܸܢܗܘܿܢ ܚܲܒܼܫܘܼܗܝ ܠܐܵܕܼܵܡ:\nܘܬܲܡܵܢ ܫܲܪܝܵܐ ܟ̱ܠܵܗ̇ ܫܒܼܝܼܬܼܵܐ ܒܹܝܬܼ ܚܸܫܘܿܟܹ̈ܐ܀ ܡܘܼ̈ܟܼܠܹܐ ܕܦܲܟܼܪܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܕܠܵܐ ܬܗܲܠܸܟܼ ܗ̄ܘܼܵܬܼ:\nܘܣܵܓܼܘ ܡܲܥܒܲܪܬܵܐ ܕܠܵܐ ܐ̄ܢܵܫ ܢܸܥܒܲܪ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀","english":"The Father revealed to you, not as though you did not know:  \nAnd He gave you the blessing, not as though the Father did not consent to me.  \nYour self is equal to the revelations and to the confession.  \nFull truth, not to be shaken in the face of divisions.  \nYou are the rock and the foundations of the great house.  \nI set you and upon you the Church that I have chosen.  \nYour likeness is true, bearing weight and not falling away.  \nTo you first in my inquiry I set as a true one.  \nBe the foundation for the temple of holiness that encloses me in it.  \nAnd upon you are built all the likenesses of the daughter of the day.  \nThe bride is adorned and prepares for me the great bridal chamber.  \nYou are the first who is fragrant with the true one’s fragrance.  \nTo you I entrusted the summer fruit of the daughter of the day.  \nAnd upon you I seek her who is high because of your inquiry from the free ones.  \nYour truth is the rock, because you are the rock.  \nAnd upon you I seek the Church that is high from the divisions.  \nYou are the rock, and upon you I seek the glory.  \nAnd the accusers of Sheol do not harm her in their ranks.  \nAnd what are the accusers of Sheol, or the hearers?  \nBut death, even the sword’s edge that falls to the earth.  \nThe high gates that from within shut in Adam.  \nAnd there the whole captivity begins in the place of darkness.  \nThe accusers who block the path of life so that it may not walk.  \nAnd they multiply the passage that no one may cross toward God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܦܵܐ (kēp̄ā)","severity":"info","text":"The Syriac word for 'rock' is also the name of the apostle Simon Peter. The passage plays on this double meaning, identifying Simon as the foundation of the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܦܵܐ (kēp̄ā)","severity":"info","text":"Echoes Matthew 16:18, where Jesus calls Simon 'Peter' (rock) and declares him the foundation of the church. Jacob of Serugh develops this Petrine imagery extensively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܐܝܼܡܵܡܵܐ (baṯ yawmā)","severity":"info","text":"The phrase 'daughter of the day' is a Syriac idiom for the church, often used by Jacob of Serugh. It personifies the church as a bride being prepared for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼ̈ܟܼܠܹܐ ܕܲܫܝܘܿܠ (mūkālē d-šyōl)","severity":"info","text":"The 'accusers of Sheol' parallel the demonic forces in other Syriac works, such as the Cave of Treasures, which describe Satan's agents blocking the path to salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to Simon (you are the rock) to a description of the church as bride and the obstacles of Sheol, forming a chiastic pattern around the foundation metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܲܪܝܼܪ (šarīr)","severity":"caution","text":"The word 'true' (šarīr) appears repeatedly, but its referent is ambiguous: it may modify Simon's truth, the Father's revelation, or the church's foundation. The translation opts for consistency with the rock metaphor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܪ̄ܬܼ ܐܝܼܡܵܡܵܐ' (baṯ yawmā) is rendered 'daughter of the day' but could also be interpreted as 'daughter of the age' or 'daughter of time' in eschatological contexts. The reading 'church' is adopted based on Jacob's typical usage.","The identity of 'the accusers' (ܡܘܼ̈ܟܼܠܹܐ) is ambiguous: they may be demonic prosecutors in a heavenly court or personified obstacles. The translation assumes the former, consistent with Syriac apocalyptic tradition."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܬܲܪܿܥܹܐ ܘܣܘܼܟܿܪܹܿܐ ܕܼܲܒܼܓܼܝܼܪܝܼܢ ܗ̄ܘܼܵܘ ܒܐܲܦܲܝ̈ ܐܵܕܼܵܡ:\nܕܠܵܐ ܬܘܼܒܼ ܢܸܦܘܿܩ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ ܕܒܹܗ ܒܵܠܹ̇ܐ ܗ̄ܘܼܵܐ܀ ܡܸܛܠ ܗܵܠܹܝܢ ܐܸܫܬܵܘܕܝܼ ܠܵܗ̇ ܠܟܲܠܬܼܵܐ ܚܲܬܼܢܵܐ:\nܕܠܵܐ ܚܵܒܼܫ̇ܝܼܢ ܠܵܗ̇ ܒܐܵܦܲܕܼܢܲܝ̈ܗܘܿܢ ܐܵܘ ܙܵܟܹ̇ܝܢ ܠܵܗ̇܀ ܢܘܼܗܪܵܐ ܡܲܟܼܪܵܗ̇ ܘܲܒܼܚܸܫܘܿܟܼܵܐ ܠܵܐ ܡܸܬܼܚܲܒܼܫܵܐ:\nܚܲܝܵܐ ܦܲܩ̣ܵܗ̇ ܘܡܸܟܹܝܠ ܡܵܘܬܵܐ ܠܵܐ ܚܵܣܹ̇ܢ ܠܵܗ̇܀ ܫܲܪܝܼ ܒܒܲܝܬܵܐ ܘܲܓܼܒܼܵܐ ܟܹܐܦܵܐ ܘܣܵܡ̣ ܫܲܬܼܐ̱ܣܬܼܵܐ:\nܘܝܲܗ̣̄ܒܼ ܪܘܼܡܝܵܢܵܐ ܕܬ̤ܙܟ̤ܐ ܠܡܵܘܬܵܐ ܘܲܠܣܵܛܵܢܵܐ܀ ܐܸܫܬܵܘܕܝܼ ܠܵܗ̇ ܕܠܵܐ ܚܵܣ̇ܢܝܼܢ ܠܵܗ̇ ܡܘܼ̈ܟܼܠܹܐ ܕܲܫܝܘܿܠ:\nܕܲܕܼܠܵܐ ܩܸܢܛܵܐ ܬ̤ܬ̤ܿܠ ܢܲܦ̮ܫܵܗ̇ ܠܡܸܗܘܵܐ ܥܲܡܹܗ܀ ܫܠܝܼܚܵܐ ܪܲܒܵܐ ܗܘ̤ܵܐ ܫܲܬܼܐ̱ܣܬܼܵܐ ܠܒܲܝܬܵܐ ܪܲܒܵܐ:\nܕܬܸܥܘܿܠ ܟܲܠܬܼܵܐ ܥܲܠ ܬܘܼܩܵܢܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ܀ ܩ̣ܛܲܪ ܠܵܗ̇ ܓܢܘܿܢܵܐ ܘܲܕܼܠܵܐ ܬܸܕܼܚܲܠ ܐܸܫܬܵܘܕܝܼ ܠܵܗ̇:\nܕܲܡܚܲܒܿܠܵܢܹ̈ܐ ܠܵܐ ܡܸܫܬܲܠܛܝܼܢ ܥܲܠ(ܬܘܼܩܵܢܹ̈ܝܗ̇܀ ܫܲܪܝܼ ܕܢܸܒܼܢܹܝܗ̇ ܘܥܲܠ ܗܵܝ̇ ܟܹܐܦܵܐ ܪܲܒܿܬܼܵܐ ܕܐܸܫܟܲܚ:\nܣܵܡ̣ ܒܸܢܝܵܢܵܗ̇ ܕܪܵܘܡܵܗ̇ ܢܸܥܒܲܪ ܐܵܦ ܠܲܥܢܵܢܹ̈ܐ܀ ܬܲܪܬܹܝܢ ܘܲܥܣܲܪ ܟܹܐܦܹ̈ܐ ܣܕܲܪ ܗ̄ܘܼܵܐ( ܒܒܼܝܼܪܲܬܼ ܢܘܼܗܪܵܐ:\nܘܲܚܕܼܵܐ ܓܒܼܵܐ ܗ̄ܘܼܵܐ ܕܟܼܠܹܗ ܒܲܝܬܵܐ ܥܠܹܝܗ̇ ܢܸܲܩ ܗ̄ܘܼܵܐ܀ ܨܼܵܪܵܗ̇ ܘܪܲܫܡ̣ܵܗ̇ ܘܓܲܠܦ̣ܵܗ̇ ܠܟܹܐܦܵܐ ܪܲܒܿܬܼܵܐ ܕܐܸܫܟܲܚ̣:\nܘܥܲܡܸܩ̣ ܣܵܡ̣ܵܗ̇ ܒܗܵܘ̇ ܒܸܢܝܵܢܵܐ ܪܲܒܵܐ ܕܐܲܫܬܝܼ܀ ܚܲܬܼܢܵܐ ܓܒܼܵܗ̇ ܗ̄ܘܼܵܐ ܘܐܲܒܼܘܼܗܝ ܓܲܠܦ̣ܵܗ̇ ܒܗܵܘ̇ ܓܸܠܝܵܢܵܐ:\nܘܓܲܡ̣ܪܵܗ̇ ܪܘܼܚܵܐ ܘܲܒܼܫܲܬܼܐ̱ܣܹ̈ܐ ܕܥܹܕܬܵܐ ܣܵܡ̣ܵܗ̇܀ ܕܵܠ̣ ܓܸܠܝܵܢܵܐ ܡ̣ܢ ܝܑܼܕܲܥܬܹܗ ܟܣܝܼܬܼܵܐ ܕܐܲܒܼܵܐ:\nܘܲܢܚܸܬܼ ܬܲܩܸܢ ܒܲܝܬܵܐ ܠܲܒܼܪܵܐ ܕܢܸܫܬܲܡܲܫ ܒܹܗ܀","english":"The doors and the locks of the mystery were at the face of Adam: so that he would not again go out from the darkness in which he was lost. Because of this, he betrothed the chaste bride: so that she would not be bound by their faces, nor would she be conquered. The light is her dowry, and in the darkness she is not bound. Life is her portion, and from then on death does not harm her. He began at the house and chose a stone and laid the foundation: and gave the height that it might conquer death and Satan. He betrothed her so that the meals of Sheol would not harm her: so that without end she would not give herself to be with him. The great apostle was the foundation for the great house: that the bride might enter upon an indestructible threshold. He tied her girdle, and so that she would not fear, he betrothed her: that the destroyers would not have power over her thresholds. He began with her virginity, and upon that great stone which was found: he placed her dowry, so that her height might pass even to the clouds. Twelve stones he arranged in the fortress of light: and one he chose, upon which the whole house was built. He carved her, and marked her, and engraved the great stone which was found: and he set her deep in that great foundation which he had laid. The chaste one chose him, and his father engraved her in that revelation: and the spirit completed her, and placed her as the foundations of the Church. He drew the revelation from his knowledge, the hidden one of the Father: and descended to establish the house for the son who would serve in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܠܬܼܵܐ ܚܲܬܼܢܵܐ","severity":"info","text":"The phrase 'chaste bride' (kalltā ḥattītā) is a standard Syriac epithet for the Church, often linked to the Song of Songs and Ephrem's bridal imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܪܬܹܝܢ ܘܲܥܣܲܪ ܟܹܐܦܹ̈ܐ","severity":"info","text":"The 'twelve stones' (tartēn wa-ʿesrē kēpē) likely alludes to the twelve foundation stones of the heavenly Jerusalem or the twelve apostles, a common typology in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܼܝܼܪܲܬܼ ܢܘܼܗܪܵܐ","severity":"info","text":"The 'fortress of light' (bīrat nūhrā) evokes the Syriac tradition of the 'city of light' as a symbol of the Church or the heavenly realm, found in works like the Cave of Treasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܲܬܼܐ̱ܣܬܼܵܐ","severity":"info","text":"The repeated image of the 'foundation' (šattēstā) for the Church parallels Jacob's homily on the building of the Church as a cosmic structure, echoing Ephrem's Hymns on the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the betrothal of the bride to the architectural metaphor of the Church's foundation, with the apostle as the cornerstone, marking a structural climax in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܵܠ̣ ܓܸܠܝܵܢܵܐ ܡ̣ܢ ܝܑܼܕܲܥܬܹܗ ܟܣܝܼܬܼܵܐ ܕܐܲܒܼܵܐ","severity":"caution","text":"The final clause is syntactically ambiguous: 'He drew the revelation from his knowledge, the hidden one of the Father' could mean the revelation is drawn from the Father's hidden knowledge, or that the apostle's knowledge is hidden.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great apostle' (šlīḥā rabbā) is not specified; it may refer to Peter or to Simon (Cephas) as the foundation stone.","The phrase 'the hidden one of the Father' (ksītā d-abā) could modify either 'his knowledge' or 'the revelation'."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܟܲܠܬܼܵܐ ܡܟܼܝܼܪܵܐ ܘܠܵܐ ܝܵܕܼܥܵܐ ܗ̄ܘܼܵܬܼ ܚܲܬܼܢܵܐ ܡܲܢ̣ܘܼ:\nܘܐܲܒܼܵܐ ܓܠ̣ܵܐ ܠܵܗ̇ ܘܫܸܪܲܬ̤ ܬ̤ܢܘܲܝ ܕܲܡܟܼܝܼܪܘܼܬܼܵܗ̇܀ ܬܲܒܼܥ̣ܵܗ̇ ܚܲܬܼܢܵܐ ܕܐܸܢ ܝܵܕܼܥܵܐ ܠܹܗ ܘܥܲܠ ܕܝܼܕܲܥ̣ܬܸܗ:\nܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܛܘܼܒܼܵܐ ܕܲܠܓܸܝܵܢܹܗ ܕܐܲܒܼܵܐ ܣܸܦܩܲܬ̤܀ ܐܸܫܬܵܘܕܝܼ ܠܵܗ̇ ܕܠܵܐ ܡܸܙܕܲܟܼܝܵܬ ܡ̣ܢ ܐܲܒܼܕܵܢܵܐ\n(ܘܙܲܡܸܢ ܥܲܡܡܹ̈ܐ ܘܥܸܒܼܪܹܿܝܗ̇ ܕܐܲܪܥܵܐ ܕܢܸܚܕܘܿܢ ܥܲܡܵܗ̇܀ ܡ̣ܢ ܒܹܝܬܼ ܦܲܚܹ̈ܐ ܫܲܩ̣ܠܵܗ̇ ܠܟܲܠܬܼܵܐ ܘܡ̣ܢ ܬܘܼܩ̈ܠܵܬܼܵܐ:\nܘܬܲܒܲܪ ܦܲܚܹ̈ܐ ܙܐܲܬܼܩܸܢ ܐܘܼܪܚܵܐ ܘܕܲܒܼܪܵܗ̇ ܨܹܐܕܼܵܘܗܝ܀ ܒܲܥܵܠܲܝ̈ ܕܝܼܢܵܐ ܬܪܹܝܢ ܐܝܼܬܼ ܗ̄ܘܼܵܐ ܠܵܗ̇ ܕܣܵܢܹ̇ܝܢ ܗ̄ܘܼܵܘ ܠܵܗ̇:\nܘܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܕܠܵܐ ܙܵܟܹ̇ܝܢ ܠܵܗ̇܀ ܛܪܿܘܼܢܹܐ ܕܲܫܝܘܿܠ ܕܵܝ̇ܫܝܼܢ ܗ̄ܘܼܵܘ ܠܵܗ̇ ܒܲܬܼܚܘܼܡܲܝ̈ܗܘܿܢ:\nܘܲܦܟܲܪ ܐܸܢܘܿܢ ܘܐܲܬܼܩܸܢ ܏܏ܪܹܓܼܠܹܗ̇ ܥܲܠ ܨܵܘܪܲܝܗܘܿܢ܀ ܣܵܡ̣ܵܗ̇ ܒܢܘܼܗܪܵܐ ܘܲܠܚܸܫܘܿܟܼܵܐ ܣܲܚ̣ܦܹܗ ܩܘܼܕܡܹܝܗ̇:\nܘܲܠܛܸ̈ܠܵܠܹܐ ܕܡܵܘܬܵܐ ܐܲܥܪܸܩ̣ ܡ̣ܢ ܐܘܼܪܚܵܬܼܵܗ̇܀ ܒܢ̣ܵܗ̇ ܥܲܠ ܟܹܐܦܵܐ ܪܲܒܿܬܼܵܐ ܕܓܲܒܼܝܵܐ ܘܡܲܠܝܵܐ ܫܘܼܦܪܹܿܐ:\nܘܐܲܩܝܼܡ ܐܵܣܹ̈ܝܗ̇ ܒܲܬܼܪܸܥܣܲܪܬܹܗ ܕܡܲܠܝܵܐ ܢܘܼܗܪܵܐ܀ ܦܬܲܚ̣ ܠܵܗ̇ ܬܲܪܿܥܹܐ ܠܘܼܩܒܲܠ(ܙܲܗܪܵܗ̇ ܕܲܫܠܝܼܚܘܼܬܼܵܐ:\nܕܬ̤ܗܘ̤ܐ ܫܲܪܝܵܐ ܒܙܝܼܘܵܐ ܕܢܘܼܗܪܵܐ(ܥܲܙܝܼܙܵܐܝܼܬܼ܀ ܙܩܝܼܦܹܗ ܣܵܡ̣ ܠܵܗ̇ ܐܲܝܟܼ ܥܲܡܘܼܕܼܵܐ ܛܥܝܼܢ ܒ̣ܪܿܝܵܬܼܵܐ:\nܘܲܕܼܠ̣ܵܐ ܘܐܲܝܸܩ̣ ܟܹܐܦܲܝ̈(ܢܘܼܗܪܵܐ ܠܒܲܝܬܵܐ ܪܲܒܵܐ܀ ܒܩܲܝܣܵܐ ܙܩܝܼܦܵܐ ܕܲܬܼܪܝܼܨܘܼܬܼܵܐ ܫܲܟܼܠܸܠ̣ ܥܘܼܡܪܵܗ̇:\nܘܲܒܼܟܸܢ̈ܦܵܬܼܵܗ̇ ܕܲܠܟܼܵܐ ܘܲܠܗܲܠ ܬܪܲܨ ܬܲܛܠܝܼܠܵܗ̇܀ ܒܨܸܨܹ̈ܐ ܕܐܝܼܕܼܵܘ̈ܗܝ ܫܲܪܲܪ ܥܲܪܿܩܹܝܗ̇ ܟܲܗܝܼ̈ܢܵܬܼܵܐ:\nܘܲܠܬܲܨܒܿܝܼܬܼܵܗ̇(ܓܵܘ̈ܢܹܐ ܒܲܕܼܡܹܗ ܨܒܲܥ̣ ܠܐܝܼܩܵܪܵܗ̇܀","english":"The chaste bride did not know the sin of the serpent. The Father revealed to her and loosened the bonds of her chastity. The serpent pursued her, for if he knew him, and because of his knowledge, he gave her the blessedness that befits the Father's treasury. She confessed that she could not be cleansed from destruction. And he mingled with the peoples and passed through the lands of the earth, rejoicing with her. From the house of snares he took the bride, and from the stumbling blocks, and he broke the snares, opened a way, and led her toward him. She had two suitors of knowledge who were striving for her, and he gave her that they might not overcome her. The gates of Sheol were pressing upon her at their boundaries, and he considered and came and placed her foot upon their necks. He set her in the light and cast the darkness before her, and he made the shadows of death flee from her paths. He set her upon the great rock of the chosen one, and the fullness of beauty, and he established her pillars at the twelfth of the fullness of light. He opened doors for her opposite the radiance of the apostleship, that she might dwell in the splendor of the light, mightily. He set her up like a pillar, lost in creation, and he adorned and fixed the stones of light for the great house. With the wood of the cross of righteousness he perfected her dwelling, and with her pure shoulders and the rest he arranged her covering. With the gems of his hands he secured her strong bolts, and for her adornment, he colored the inner chambers with his blood for her honor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܠܬܼܵܐ ܡܟܼܝܼܪܵܐ","severity":"info","text":"The phrase 'chaste bride' (kalltā mkaššartā) is a key figure in Jacob's allegory, likely representing the Church or the soul, distinct from the bride of Christ imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܬܼܢܵܐ ܡܲܢ̣ܘܼ","severity":"info","text":"'Serpent' (ḥeṭṭā maṭwō) here is the tempter, echoing Genesis, but Jacob develops it as a cosmic adversary pursuing the bride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܩܲܝܣܵܐ ܙܩܝܼܦܵܐ","severity":"info","text":"'Wood of the cross' (bqaysā zqīpā) directly invokes the crucifixion, a central symbol in Jacob's soteriology, aligning with the cross as instrument of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܹܝܢ ܐܝܼܬܼ ܗ̄ܘܼܵܐ ܠܵܗ̇ ܕܣܵܢܹ̇ܝܢ","severity":"info","text":"The 'two suitors of knowledge' likely represent dualistic forces (e.g., good and evil, or truth and falsehood) contending for the bride, a motif in Syriac wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 16 of 19","severity":"info","text":"This narrative passage continues the allegory of the bride's rescue, moving from her bondage to her elevation, culminating in her placement on the rock and cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܟܸܢ̈ܦܵܬܼܵܗ̇ ܕܲܠܟܼܵܐ ܘܲܠܗܲܠ","severity":"caution","text":"The phrase 'with her pure shoulders and the rest' is ambiguous; 'the rest' (wlahal) may be a textual corruption or a reference to an unspecified part of the bride's attire.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'chaste bride' is not explicitly defined; it may be the Church, the soul, or a personification of wisdom.","The phrase 'two suitors of knowledge' could refer to angelic or demonic forces, but the text does not specify.","The clause 'with her pure shoulders and the rest' is unclear; 'the rest' may be a scribal error or a reference to a garment."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܛܘܼܒܼܵܐ ܐܲܝܟܼ ܡܵܘܗܲܒܼܬܼܵܐ ܕܡܲܠܝܵܐ ܥܘܼܬܼܪܵܐ:\nܕܬ̤ܗܘ̤ܐ ܟܠܝܘܿܡ ܒܵܣܡܵܐ ܒܢܘܼܗܪܹܗ ܐܲܠܵܗܵܝܵܐ܀ ܠܡܵܘܬܵܐ ܙܲܓܼܪܹܗ ܘܲܠܣܵܛܵܢܵܐ(ܒܚܲܫܹܗ ܣܲܚܦܹܗ:\nܘܪܸܘܙܲܬ̤ ܟܲܠܬܼܵܐ ܒܛܘܼܒܹܗ ܕܚܲܬܼܢܵܐ ܘܲܒܼܫܘܼܘ̈ܕܵܝܵܘܗܝ܀ ܥܲܠ ܕܲܩ̣ܪܵܝܗܝ ܗ̄ܘܼܵܐ ܠܲܒܼܪܵܐ ܒܲܫܡܹܗ ܗܵܘ̇ ܬܲܠܡܝܼܕܼܵܐ:\nܝܲܗ̣̄ܒܼ ܠܹܗ ܛܘܼܒܼܵܐ ܘܲܒܼܢ̣ܵܐ ܥܹܕܬܵܐ ܥܠܵܘܗܝ ܕܲܫܠܝܼܚܵܐ܀ ܥܲܒܼܕܹܗ ܟܹܐܦܵܐ ܘܲܒܼܫܲܬܼܐ̱ܣܹ̈ܐ(ܕܒܲܝܬܹܗ ܣ̣ܵܡܹܗ:\nܕܲܚܙܵܝܗܝ ܕܐܸܚܹ̇ܕܼ ܟܠܗܘܿܢ ܕܘܼܡ̈ܣܹܐ ܘܠܵܐ ܡܸܬܼܪܲܦܸܐ܀ ܠܵܟܼ ܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܩܠܝܼ̈ܕܹܐ ܕܡܲܠܟܿܘܼܬܼܝ ܐܸܫܬܵܘܕܝܼ ܠܹܗ:\nܕܗ̤ܘ ܫܲܬܼܐ̱ܣܬܼܵܐ ܘܗ̤ܘ ܪܲܒܿ ܒܲܝܬܵܐ ܠܒܲܝܬܵܐ ܢܸܗܘܸܐ܀ ܐܸܢ ܐܵܣܲܪ ܐܲܢ̄ܬܿ ܒܐܲܪܥܵܐ(ܐܲܣܝܼܪ ܐܵܦ ܒܲܫܡܲܝܵܐ:\nܘܐܸܢܗ̤ܘ ܕܬ̤ܫܪܸܐ ܒܐܲܪܥܵܐ ܢܸܗܘܸܐ ܫܪܸܐ ܒܲܫܡܲܝܵܐ܀ ܒܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܝܲܗ̣̄ܒܼ ܫܘܼܠܛܵܢܵܐ ܠܲܫܠܝܼܚܘܼܬܼܵܐ:\nܕܲܠܥܸܠ ܘܲܠܬܲܚܬܿ ܬ̤ܗܘܸܐ ܦܵܩܕܵܐ ܡܵܪܵܢܵܐܝܼܬܼ܀ (ܠܒܲܪ̄ܬܼ ܡܸܣܟܹ̇ܢܹ̈ܐ ܡܟܲܪ ܥܲܬܿܝܼܪܵܐ ܘܟܲܬܼܒܵܗ̇ ܒܲܫܡܹܗ:\nܘܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܩܠܝܼ̈ܕܹܐ ܕܬܸܗܘܸܐ ܡܵܪܬܵܐ ܥܲܠ ܩܸܢܝܵܢܵܘ̈ܗܝ܀ ܥܘܼܬܼܪܵܐ ܕܥܘܼܡܩܵܐ ܘܓܲܙܵܐ ܕܪܵܘܡܵܐ ܠܵܗ̇ ܐܲܓܼܥ̤ܠ̣ ܗ̄ܘܼܵܐ:\nܕܲܠܥ̤ܠ ܘܲܠܬܲܚܬܿ ܬ̤ܗܘ̤ܐ ܡܵܪܬܵܐ ܕܠܵܐ ܡܸܬܼܦܲܩܕܵܐ܀ ܫܝܼܛ ܗ̄ܘܼܵܐ ܓܸܢܣܵܗ̇ ܘܲܕܼܠܵܐ ܬ̤ܣܒܲܪ ܕܐܲܝܟܼ ܫܵܐܹ̇ܛ ܠܵܗ̇:\nܩܠܝܼܕܼܵܘ̈ܗܝ ܟܠܗܘܿܢ ܐܲܪܦ̣ܝܼ ܒܐܝܼܕܹ̈ܝܗ̇ ܕܣܲܓ̇ܝܼ ܪܲܚܡ̣ܵܗ̇܀ ܟܠܗܘܿܢ ܬܲܪܿܥܹܐ ܕܐܝܼܬܼ ܠܹܗ ܠܐܲܒܼܘܼܗܝ ܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܬܸܦ̮ܬܲܚ:\nܕܬܸܚܙܸܐ ܘܬܸܚܕܹܐ ܘܢܸܪܘܲܚ ܠܸܒܵܗ̇ ܟܡܵܐ ܥܲܬܝܼܪܵܐ܀","english":"He gave her blessedness as a gift of full wealth, so that she might always delight in his divine light. He rebuked death and overthrew Satan in his pain. And the bride rejoiced in the blessedness of the sinner and in his confessions. For he had called his son by his name, that disciple. He gave him blessedness, and the Church sought after the Apostle. He made him a rock and laid the foundations of his house, so that he might see that he alone holds all the keys and is not to be broken. \"To you I give the keys of my kingdom; confess to him that he is the foundation and the master of the house for the house.\" If you bind on earth, you are bound also in heaven; and if you loose on earth, you are loosed in heaven. In height and depth he gave authority to the apostolate, so that above and below it might command in a lordly manner. To the daughter of the poor, the rich one betrothed her and wrote her in his name, and gave her the keys so that she might be mistress over his treasures. The wealth of the depth and the treasure of the height he revealed to her, so that above and below she might be mistress without being commanded. He spread her garment, and she did not think that he had woven it like a garment; all his keys he placed in the hands of his greatly beloved. All the gates that his father has he gave her to open, so that she might see and rejoice and her heart be enlarged, how rich she is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܒܼܵܐ","severity":"info","text":"The Syriac ṭūbā (blessedness) is a key term in Jacob’s soteriology, denoting the divine gift that transforms the recipient. It is not merely happiness but a state of sanctity and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܢ ܐܵܣܲܪ ܐܲܢ̄ܬܿ ܒܐܲܪܥܵܐ ܐܲܣܝܼܪ ܐܵܦ ܒܲܫܡܲܝܵܐ","severity":"info","text":"The binding and loosing formula echoes Matthew 16:19 and 18:18, where Jesus grants Peter the keys and the power to bind and loose. Jacob adapts this to the apostolic office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܠܝܼ̈ܕܹܐ","severity":"info","text":"The keys (qalīdē) symbolize apostolic authority over the kingdom, a motif drawn from Matthew 16:19. In Syriac tradition, keys also represent the power to open the gates of heaven and the treasury of divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"The naming of the disciple as “rock” (kēpā) and foundation directly parallels Simon Peter’s role in Matthew 16:18. Jacob identifies the apostle with Peter, the foundational figure of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܒܲܪ̄ܬܼ ܡܸܣܟܹ̇ܢܹ̈ܐ","severity":"info","text":"The shift from the apostle to the “daughter of the poor” (the Church) marks a structural transition: the bride (Church) receives the keys and treasures, becoming mistress over the apostolic inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܹܕܬܵܐ","severity":"info","text":"The Church (ʿīdtā) is portrayed as the bride who inherits the apostolic keys and treasures. This reflects Jacob’s ecclesiology, where the Church is the recipient of divine authority and wealth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son' called by name is ambiguous: it may refer to Simon Peter or to a generic disciple. The reading taken follows the Petrine identification.","The phrase 'he spread her garment' (ܫܝܼܛ ܗ̄ܘܼܐ ܓܸܢܣܵܗ̇) is obscure; it may be a metaphor for divine provision or a reference to a specific ritual garment."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܥܲܒܼܕܵܗ̇ ܡܵܪܬܵܐ ܥܲܠ ܥܸܠܵܝܹ̈ܐ ܘܥܲܠ ܬܲܚܬܵܝܹ̈ܐ:\nܕܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܠܵܗ̇ ܢܸܫܬܲܡܥܘܼܢ ܒܸܐܣܟܹܡܲܝ̈ܗܘܿܢ܀ ܚܙܵܗ̇ ܕܪܵܚ̇ܡܵܐ ܠܹܗ ܠܝܵܪܬܵܐ ܛܵܒܼܵܐ ܘܠܵܐ ܡܸܨܛܲܠܝܵܐ:\nܘܡܸܚܕܼܵܐ ܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܟܠܗܘܿܢ ܓܲܙܵܘ̈ܗܝ ܘܲܩܠܝܼܕܲܝ̈ܗܘܿܢ܀ ܟܲܕܼ ܡܸܣܟܹܿܢܝܵܐ ܘܲܕܼܘ̤ܐ ܓܸܢܣܵܗ̇ ܘܲܣܢܝܼܩ ܛܘܿܗܡܵܗ̇:\nܩܠܝܼܕܼܵܘ̈ܗܝ ܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܡܸܛܠ ܕܲܚ̣ܙܵܐ ܫܲܪܝܼܪܘܼܬܼܵܗ̇܀ ܠܒܲܪ̄ܬܼ ܡܸܣ̈ܟܹܿܢܹܐ ܫܩܲܠ̣ ܡ̣ܢ ܫܸܦܠܵܐ ܘܡ̣ܢ ܩܸܩ̱ܠܬܵܐ:\nܘܚܸܛܦܲܬ̤ ܪܵܘܡܵܐ ܥܕܲܡܵܐ ܕܬܸܦܩܘܿܕܼ(ܒܹܝܬܼ ܥܸܠܵܝܹ̈ܐ܀ ܬܲܪܿܥܹܐ ܪ̈ܵܡܹܐ ܕܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ ܗܵܘ̇ ܥܸܠܵܝܵܐ:\nܫܲܠܛܵܗ̇ ܕܬܸܦ̮ܬܲܚ ܡܸܛܠ ܕܲܚ̣ܙܵܗ̇ ܕܪܲܚܡ̣ܵܗ̇(ܐܲܒܼܘܼܗܝ܀ ܚ̣ܙܵܐ ܗ̄ܘܼܵܐ ܠܐܲܒܼܵܐ ܕܝܲܗ̣̄ܒܼ ܓܸܠܝܵܢܵܐ ܐܲܝܟܼ ܗܲܡܢܝܼܟܼܵܐ:\nܘܝܲܗ̣̄ܒܼ ܗ̤ܘ ܥܙܲܩܬܼܵܐ ܘܡܲܠܝܵܐ ܩܠܝܼ̈ܕܹܐ ܕܠܲܐܒܼܵܐ ܢܸܫܠܲܡ܀ ܚ̣ܙܵܐ ܕܝܵܠܘܿܕܹܗ ܪܵܚܹ̇ܡ( ܗ̣̄ܘ ܠܵܗ̇ ܠܲܡܫܲܒܲܚܬܵܐ:\nܘܐܲܦܸܩ̣ ܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܩܠܝܼ̈ܕܹܐ ܘܛܘܼ̈ܒܹܐ ܕܒܲܝܬܵܐ ܟ̱ܠܹܗ܀ ܐ̄ܪܵܙܵܐ ܐܝܼܬܼ ܗ̄ܘܼܵܐ ܒܹܝܬܼ ܠܹܗ ܠܐܲܒܼܘܼܗܝ ܘܲܚ̣ܙܵܐ ܕܲܓܼܠ̣ܵܝܗܝ:\n(ܐܲܒܼܵܐ ܠܥܹܕܬܵܐ ܘܡܸܚܕܼܵܐ ܡܵܪܬܵܐ ܠܒܲܝܬܹܗ ܥܲܒܼܕܵܗ̇܀ ܚ̣ܙܵܐ ܗ̄ܘܼܵܐ ܚܲܬܼܢܵܐ(ܠܐܲܒܼܘܼܗܝ ܕܲܫܡܹܗ ܠܟܲܠܬܼܵܐ ܝܲܗ̣ܒܹܿܗ:\nܘܲܨ̣ܒܼܵܐ ܕܢܸܥܒܸܕܼ ܨܸܒܼܵܝܢ(ܐܲܒܼܵܐ ܕܐܲܣ̣ܓ̇ܝܼ ܪܲܚܡ̣ܵܗ̇܀ ܚ̣ܙܵܐ ܕܲܫܩܲܠ̣ܬܹܗ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܵܐ ܒܗܵܘ̇ ܓܸܠܝܵܢܵܐ:\nܘܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܩܠܝܼ̈ܕܹܐ(ܕܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܘܓܲܙܵܐ ܟ̱ܠܹܗ܀ ܪܲܚܡ̣ܵܗ̇ ܐܲܒܼܵܐ ܥܲܠ ܕܲܪܚܸܡ̣ܬܹܗ ܠܝܼܚܝܼܕܼܵܝܹܗ:\nܘܩܲܒܿܠ̣ܵܗ̇ ܒܘܼܟܼܪܹܗ ܕܲܚ̣ܙܵܐ ܠܐܲܒܼܘܼܗܝ ܕܲܡܚܲܒܸܿܒܼ ܠܵܗ̇܀","english":"He made her mistress over the high and the low, over height and depth, and they were obedient in their forms. He saw that the lover loved the good heir and was not distressed, and immediately gave her all his treasures and their keys, though she was poor and her appearance was lowly and her worth was slight. He gave her his keys because he saw her truth. He took the daughter of the poor from the depths and from the low place, and snatched her up to the height until she reached the sanctuary of the high ones. The high gates of the Holy of Holies, that high one, he empowered her to open because he saw that she loved his father. He saw the Father giving revelation like a bestower, and he gave the key and the full keys of the Father were delivered. He saw that his begetter loved the glorious one, and he brought out and gave her the keys and the blessings of the whole house. There was a mystery between him and his father, and he saw that he revealed it. The Father to the Church, and immediately the Lord made her mistress of his house. He saw the sinner to his father, who named the bride and gave her, and he desired to do the will of the father, that her love might increase. He saw that his taking was from the house of the father in that revelation, and he gave her the keys of great wealth and the whole treasure. Her love, the father, because she loved his only one, and he received her as his firstborn, because he saw that his father loved her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܠܝܼ̈ܕܹܐ","severity":"info","text":"The Syriac term qlīdē (keys) recurs throughout the passage as a symbol of authority and access to hidden treasures, echoing the earlier imagery of the Father granting revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'high gates of the Holy of Holies' evokes the temple imagery common in Syriac liturgical and mystical literature, where the sanctuary represents the divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The motif of the Father giving keys and revelation may allude to Matthew 16:19, where Christ gives the keys of the kingdom, though here the imagery is adapted to a mystical bestowal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the bride (the Church) being elevated from poverty to wealth, with repeated emphasis on the Father's revelation and the giving of keys, forming a climactic sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the daughter of the poor being snatched from depths to heights parallels earlier passages in the work where the sinner is raised to blessedness, reinforcing the theme of divine elevation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., 'he' and 'his'), making it uncertain whether the subject is the Father, the Son, or Simon; the English draft reflects one possible reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lover' and 'he' in the first sentence is ambiguous; the draft interprets it as the Father loving the heir, but the Syriac could also refer to Simon.","The phrase 'the sinner to his father' is syntactically unclear; the draft reads it as the Father seeing the sinner, but the Syriac may imply a different subject."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܬܵܘ ܚܲܙܵܝܹ̈ܐ ܬܗܲܪܘ ܒܲܥ̇ܒܼܵܕܹܗ ܕܚܲܬܼܢܵܐ ܡܲܠܟܵܐ:\nܕܲܠܡܸܣܟܹܿܢܬܵܐ ܚ̣ܙܵܐ ܕܫܲܪܝܼܪܵܐ ܘܬܼܵܓܼܵܐ ܝܲܗ̣̄ܒܼ ܠܵܗ̇܀ ܒܢ̣ܵܐ ܠܵܗ̇ ܒܲܝܬܵܐ ܥܲܠ ܬܲܠܡܝܼܕܼܵܐ ܕܪܵܚܹ̇ܡ ܗ̄ܘܼܵܐ ܠܹܗ:\nܘܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܩܠܝܼ̈ܕܹܐ ܕܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܡܸܛܠ ܚܘܼܒܹܗ܀ ܫܲܠܛ̣ܵܗ̇ ܠܚܹܐܪܬܼܵܐ ܕܬ̤ܚܬܿܘܿܡ ܓܲܙܹ̈ܐ ܘܬܸܫܪܸܐ ܛܲܒܼ̈ܥܹܐ:\nܒܪܝܼܟܼ ܥܲܬܿܝܼܪܵܐ ܕܲܒܼܡܹܐܬܼܝܼܬܹܗ ܥ̣ܬܲܪܘ ܡܸܣܟܹܿܢܹ̈ܐ܀","english":"Come, O seers, and marvel at the deed of the sinful king:  \nHe saw that the poor woman was faithful, and he gave her the crown. He asked for her, a house over the disciple whom he loved,  \nand he gave her the keys of height and depth because of his love. He made her ruler over the freedom that unlocks treasures and looses seals.  \nBlessed is the rich one by whose coming the poor became rich.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܙܵܝܹ̈ܐ","severity":"info","text":"The Syriac term ܚܲܙܵܝܹ̈ܐ (ḥazzāyē) means 'seers' or 'visionaries', often used in Syriac literature for those granted prophetic or mystical insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܣܟܹܿܢܬܵܐ","severity":"info","text":"The word ܡܸܣܟܹܿܢܬܵܐ (meskēnṯā) means 'poor woman' and carries connotations of humility and low social status, central to the allegory of the sinful king's choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܠܡܝܼܕܼܵܐ","severity":"info","text":"The term ܬܲܠܡܝܼܕܼܵܐ (talmīḏā) means 'disciple', here referring to the beloved disciple, likely John, in a typological reading of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The imagery of keys to height and depth (ܩܠܝܼ̈ܕܹܐ ܕܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ) echoes Syriac cosmological and mystical traditions, where such keys symbolize access to hidden realms or divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative with a beatitude ('Blessed is the rich one...'), a common homiletic device in Jacob of Serugh's works to summarize the moral or spiritual lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a possible scribal error: ܒܲܥ̇ܒܼܵܕܹܗ (baʿbādeh) may be a misspelling of ܒܲܥܒܵܕܹܗ (baʿbādeh, 'in the deed'), but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sinful king' is ambiguous; it may refer to a biblical figure (e.g., David) or be allegorical. The reading taken treats it as a typological figure for Christ or a spiritual authority."],"confidence":"high","notes":[]}]}