{"slug":"dsc-359","id":"syriac:dsc:dsc-359","title":"On Simon Peter When Our Lord Said to him, Get Thee Behind Me Satan","title_source":"On Simon Peter When Our Lord Said to him, Get Thee Behind Me Satan","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":0.014013},"source":{"registry_id":"syriac:dsc:dsc-359","work_id":"dsc-359","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/359"},"stats":{"passages":21,"english_words":5547,"coptic_letters":0,"source_letters":12198,"commentary_units":125,"commentary_kinds":8,"derived_notes":1,"ambiguities":43,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"dsc-359","abstract":"Jacob of Serugh's metrical homily on the episode where Jesus says to Simon Peter 'Get thee behind me, Satan' (Matthew 16:23; Mark 8:33) is a Syriac memra from the late 5th/early 6th century. The work explores Peter's apostolic role and Christological themes through poetic imagery, such as the mouth as a 'lyre of sounds.' It survives in multiple manuscripts, including those at Dumbarton Oaks and Harvard, and was later cited in Ethiopic canonical collections, indicating its authority in Eastern Christian traditions. The text contains a lacuna at a key phrase, reflecting textual corruption or variant readings.","historical_context":"Jacob of Serugh (ca. 451–521) composed this memra during his episcopal tenure at Batnan (Serugh) in the late 5th or early 6th century. The work belongs to the Syriac poetic homily genre, used in liturgical settings. Jacob was a Miaphysite theologian, and the homily reflects high Christological veneration of Peter as a type of Christ. The Syriac text survives in multiple manuscripts, including those cataloged at Dumbarton Oaks (ed:dsc-359) and Harvard (hollis:alma990002681050203941). Its later citation in Ethiopic canonical collections like the Qanona (dossier:ethiopic-anonymous-absilitis-qanona) and Testamentum Domini (dossier:ethiopic-anonymous-testamentum-domini) demonstrates its transmission and authority beyond Syriac Christianity. The reference to Mark 8:33 is non-canonical, possibly a scribal error or variant versification.","significance":"This homily is significant for its poetic treatment of a key Gospel episode, illustrating Jacob of Serugh's Miaphysite theology and Syriac liturgical tradition. Its citation in Ethiopic canonical collections shows its enduring authority in Eastern Christian communities. The textual lacuna highlights challenges in manuscript transmission, while the work's genre and imagery contribute to understanding Syriac homiletic and poetic practices.","timeline":[{"date":"ca. 451–521","event":"Life of Jacob of Serugh, author of the homily."},{"date":"Late 5th/early 6th c.","event":"Composition of the memra during Jacob's episcopal period at Batnan."},{"date":"6th–7th c.","event":"Transmission of Syriac manuscripts, including those later held at Dumbarton Oaks and Harvard."},{"date":"Later medieval period","event":"Citation of the homily in Ethiopic canonical collections (Qanona, Testamentum Domini)."},{"date":"Modern era","event":"Cataloging of manuscripts at Dumbarton Oaks (ed:dsc-359) and Harvard (hollis:alma990002681050203941)."}],"relations":[{"work":"Qanona","relation":"Cited in this Ethiopic canonical collection","key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"},{"work":"Testamentum Domini","relation":"Cited in this Ethiopic canonical collection","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"},{"work":"Dumbarton Oaks manuscript","relation":"Manuscript witness","key":"ed:dsc-359","label":"source edition: On Simon Peter When Our Lord Said to him, Get Thee Behind Me Satan","url":"https://syriaccorpus.org/359"},{"work":"Harvard manuscript","relation":"Manuscript witness","key":"hollis:alma990002681050203941","label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"}],"external_links":[{"key":"ed:dsc-359","label":"Dumbarton Oaks manuscript","url":"https://syriaccorpus.org/359","reason":"Primary manuscript witness for the Syriac text."},{"key":"hollis:alma990002681050203941","label":"Harvard manuscript","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941","reason":"Additional manuscript witness for the Syriac text."},{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"Qanona","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona","reason":"Ethiopic canonical collection citing this homily."},{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"Testamentum Domini","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini","reason":"Ethiopic canonical collection citing this homily."}],"cautions":["The precise date of composition is unknown; it is placed in Jacob's episcopal period (late 5th/early 6th c.).","The reference to Mark 8:33 is non-canonical; it may reflect a scribal error or variant versification.","The Syriac text contains a lacuna or uncertain reading at a key phrase, indicating textual corruption or variant."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000491,"generated":"2026-11-15T03:25:58Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/359"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8840"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-359","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":3,"ratio":0.092}],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":125,"english_words":5547,"source_letters":19093,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (ca. 451–521) composed this metrical homily. The precise date is unknown, but it belongs to his episcopal period at Batnan (Serugh).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, including those cataloged in the Dumbarton Oaks collection (ed:dsc-359) and Harvard holdings (hollis:alma990002681050203941).","cites":[{"key":"ed:dsc-359","label":"source edition: On Simon Peter When Our Lord Said to him, Get Thee Behind Me Satan","url":"https://syriaccorpus.org/359"},{"key":"hollis:alma990002681050203941","label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is cited in later Ethiopic canonical collections, such as the Qanona (dossier:ethiopic-anonymous-absilitis-qanona) and the Testamentum Domini (dossier:ethiopic-anonymous-testamentum-domini), indicating its authority in Eastern Christian traditions.","cites":[{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"},{"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":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"The present edition does not include a critical apparatus of manuscript variants; readers should consult the cited Harvard and Dumbarton Oaks holdings for textual witnesses.","cites":[{"key":"hollis:alma990002681050203941","label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"},{"key":"ed:dsc-359","label":"source edition: On Simon Peter When Our Lord Said to him, Get Thee Behind Me Satan","url":"https://syriaccorpus.org/359"}],"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: 21 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":21},"term_index":[],"citations":{"hollis:alma990114710580203941":{"label":"Die beiden byzantinischen Kommentare zum Grossen Kanon des Andreas von Kreta : eine quellenkritische und literarhistorische Studie","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990114710580203941"},"ed:dsc-359":{"label":"source edition: On Simon Peter When Our Lord Said to him, Get Thee Behind Me Satan","url":"https://syriaccorpus.org/359"},"hollis:alma990002681050203941":{"label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"},"dossier:ethiopic-anonymous-absilitis-qanona":{"label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"},"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"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ ܡܲܠܦܵܢܵܐ ̣\nܡܐܡܪܐ ̣ ܟ ̣\n(ܕܥܲܠ ܫܸܡܥܘܿܢ ܟܹܐܦܵܐ ܟܲܕܼ ܐܸܡܸܿܪ ܠܹܗ ܡܵܪܲܢ:\nܙܸܠ ܠܵܟܼ ܠܒܸܣܬܲܪܝ ܣܵܛܵܢܵܐ ̣(ܡܬܝ ̣ ܝܘ ̣ ܟܓ܀ ܡܪܩܘܣ ̣ ܚ ̣ ܠܓ ̣)\nܒܟܼܠܗܘܿܢ ܡܹܐܡܪ̈ܲܝ ܠܵܟܼ ܩܵܪܹܐ ܐ̄ܢܵܐ ܒܪܵܐ ܫܲܪܝܼܪܵܐ:\nܟܠܗܹܝܢ ܡܸܠܲܝ̈ ܒܵܟܼ ܢܸܬܼܝܲܗ̈ܒܵܢ ܫܘܼܒܼܚܵܐ ܠܐܲܒܼܘܼܟܼ܀ ܢܸܣܲܩ ܠܵܟܼ ܡܹܢܝ ܩܵܠ ܬܵܘܕܝܼܬܼܵܐ ܒܲܙܡܝܼܪ̈ܵܬܼܵܐ:\nܟܲܕܼ ܬܵܢܹ̇ܐ ܐ̄ܢܵܐ ܡܹܐܡܪܵܐ ܕܫܘܼܒܼܚܵܟܼ ܒܲܟܼܢܘܼ̈ܫܵܬܼܵܟܼ܀ ܢܸܗܘܸܐ ܠܵܟܼ ܦܘܼܡܝ ܦܝܼܪܡܵܐ ܕܩܵܠܹ̈ܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܘܲܚܠܵܦ ܥܸܛܪܵܐ ܩܲܒܸܿܠ ܫܘܼܒܼܚܵܐ ܡ̣ܢ ܚܲܠܵܫܵܐ܀ ܒܢܘܼܪܵܐ ܕܚܘܼܒܵܟܼ ܢܸܪܬܲܚ ܗܵܘܢܵܐ ܠܲܡܡܲܠܵܠܘܼ:\nܟܲܕܼ ܡܸܬܼܓܵܘܙܲܠ ܫܘܼܦܪܹܗ ܕܫܲܪܒܵܟܼ ܨܹܝܕܼ ܫܵܡ̈ܘܿܥܹܐ܀ ܕܹܒܼܚܵܐ ܫܲܠܡܵܐ ܢܸܗܘܘܿܢ ܡܹܐܡܪܹܿܐ ܕܗܲܝܡܵܢܘܼܬܼܵܟܼ:\nܘܩܲܒܸܿܠ ܐܸܢܘܿܢ ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ ܐܲܝܟܼ ܩܘܼܪܒܵܢܵܐ܀ ܢܝܲܩܪܵܟܼ ܠܸܫܵܢܝ ܚܠܵܦ ܕܹܒܼ̈ܚܵܬܼܵܐ ܒܲܙܡܝܼܪ̈ܵܬܼܵܐ:\nܘܲܒܼܟܼܠ ܩܵܠ̈ܝܼܢ ܟܠ ܬܵܘܕܝܼܬܼܵܐ( ܬܸܬܿܕܲܒܲܚ ؟) ܠܵܟܼ܀ ܐܲܢ̄ܬܿ ܗ̣̄ܘ ܕܸܒܼܚܵܐ ܘܲܕܼܡܵܐ ̣ ̣ ܠܵܐ ܚܵܫ̇ܚܝܼܢ ܠܵܟܼ:\nܩܵܠܲܝ̈ ܫܘܼܒܼܚܵܐ ܢܸܗܘܘܿܢ ܕܲܫܢܹ̈ܐ ܕܲܡܪܲܥܹܝܢ ܠܵܟܼ܀ ܒܪܵܐ ܕܲܫ̣ܦܲܪ ܠܹܗ ܕܢܸܗܘܸܐ ܕܸܒܼܚܵܐ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ:\nܢܸܙܡܲܪ ܠܵܟܼ ܦܘܼܡܝ ܫܘܼܒܼܚܵܐ ܫܲܦܝܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ܀ ܪܵܡܲܐ ܗ̣̄ܝ ܡܸܠܬܼܵܟܼ ܡ̣ܢ ܡܲܠܵܠܹ̈ܐ ̣ ̣ ̣ :\nܢܕܼܘܼܠ ܒܝܼ ܫܘܼܒܼܚܵܐ ܕܲܢܙܝܼܥ ܩܵܠܲܝ̈ ܥܲܠ ܬܸܫܒܿܘܿܚܬܵܟܼ܀ ܠܪܵܘܡܹܗ ܕܡܹܐܡܪܵܟܼ ܐܸܣܲܩ ܐܸܡܫܘܿܚ ܠܵܐ ܡܵܛܹ̇ܐ ܐ̄ܢܵܐ:\nܢܸܚܘܿܬܼ ܨܹܐܕܲܝ ܗ̤ܘ ܕܲܦܫܝܼܩ ܠܹܗ ܕܢܸܬܿܕܲܡܸܐ ܠܵܟܼ܀","english":"Of the Holy One, Mar Jacob the Teacher. A Memra. (On Simon Peter, when Our Lord said to him, \"Get thee behind me, Satan\" (Matthew 16:23; Mark 8:33).) In all my words I call you a true son: all your utterances have been given glory to your Father. A voice of thanksgiving ascends from me in hymns, when I am amazed at the word of your glory in your praises. Let your mouth be a lyre of sounds, son of God, and instead of incense receive glory from the weak one. In the fire of your love, let the air be heated for speech, when the beauty of your story is displayed before the hearers. Let the perfect sacrifice be the words of your faith, and receive the place of refuge like an offering. Your honor is sufficient for me instead of sacrifices in hymns, and in all my voices every thanksgiving is offered to you. You are the sacrifice and the blood; they are not worthy of you, the voices of glory are the garments that clothe you. The son who pleased him that he might be a sacrifice for sinners: let my mouth sing pure glory with a loud voice. High is your word among speakers; let glory that scatters voices be poured out upon your praise. To the height of your word I ascend; I cannot reach it. Descend to him who is simple, that he may be likened to you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a formal superscription identifying the work as a memra by Jacob of Serugh, followed by a title referencing the Gospel episode (Matthew 16:23; Mark 8:33). The body then shifts to a direct address to Simon Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 16:23; Mark 8:33","severity":"info","text":"The title explicitly cites Matthew 16:23 and Mark 8:33, though the latter reference is non-canonical; Mark 8:33 does not exist in standard Gospel texts. This may reflect a variant versification or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܹܐܡܪܵܐ (memra)","severity":"info","text":"The work is designated a memra, a Syriac poetic homily or discourse, typical of Jacob of Serugh's corpus. This genre is characterized by metrical structure and liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The address to Simon Peter as 'true son' and 'son of God' reflects a high Christological and apostolic veneration, consistent with Jacob of Serugh's Miaphysite theology, which emphasizes Peter's role as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The imagery of the mouth as a 'lyre of sounds' and the offering of 'voices of glory' as garments aligns with Syriac liturgical poetry, where the poet's words are conceived as sacrificial offerings. This reflects the work's likely use in a liturgical setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or uncertain reading at the phrase 'ܬܸܬܿܕܲܒܲܚ ؟' (marked with a question mark in the edition), indicating a textual corruption or variant. The English draft renders it as 'is offered,' but the Syriac is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation 'Mark 8:33' is non-canonical; it may be a scribal error or a reference to a different versification system.","The phrase 'ܬܸܬܿܕܲܒܲܚ ؟' is uncertain; the edition marks it as questionable, and the intended verb form is unclear."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܗ̤ܘ ܢܸܬܼܡܲܟܲܟܼ ܘܲܒܼܡܘܼܟܵܟܹܗ ܢܸܬܼܡܲܠܲܠ ܒܝܼ:\nܕܐܸܣܲܩ ܐܸܢܵܐ ܠܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ ܠܵܐ ܡܸܫܟܲܚ ܐ̄ܢܵܐ܀ ܐܸܢ ܗ̤ܘ ܫܲܪܒܵܟܼ ܠܵܐ ܡܸܬܿܬܲܚܬ̤ܐ ܠܥܘܼܡܩܵܐ ܪܲܒܵܐ:\nܡܲܢ ܡܵܛܹ̇ܐ ܠܹܗ ܕܒܲܐܬܼܪܹܗ ܢܡܲܠܠܝܼܘܗܝ ܐܲܟܼܡܵܐ ܕܐܝܼܬܼܵܘܗܝ܀ ܢܚܘܼܪ ܡܸܐܡܪܵܟܼ ܒܵܟܼ ܕܐܸܬܿܬܲܚܬܝܼܬܿ ܨܹܝܕܼ ܐܲܪ̈ܥܵܢܹܐ:\nܘܒܲܐܬܼܪܵܟܼ ܢܹܐܬ̤ܐ ܘܗܵܐ ܐܸܬܼܡܲܠܲܠ ܡ̣ܢ ܚܲܠܵܫܹ̈ܐ܀ ܡ̣ܢ ܥܸܠܵܝܹ̈ܐ ܪ̈ܵܘܡܹܐ ܢܲܓܼܕܵܟܼ ܚܘܼܒܹܗ ܕܐܲܒܼܘܼܟܼ:\nܘܲܬܼܚܹܝܬܼ ܥܘܼ̈ܡܩܹܐ ܘܚܸܙܹ̈ܐ ܕܐܲܪܥܵܐ ܬܲܚܬܝܼ ܣܵܡܵܟܼ܀ ܘܥܲܠ ܕܐܸܬܿܬܲܚܬܝܼܬܿ ܬ̤ܩܲܦ ܠܐܲܪܥܵܐ ܒܡܲܟܿܝܼܟܼܘܼܬܼܵܟܼ:\nܗܵܐ ܥܲܦܪ̈ܵܢܹܐ ܡܡܲܠܠܝܼܢ ܫܲܪܒܵܟܼ ܟܲܕܼ ܚܲܠܵܫܝܼܢ܀ ܢܚܸܬܿܬܿ ܡ̣ܢ ܪ̈ܵܘܡܹܐ ܘܗܵܐ ܥܲܬܿܝܼܪܝܼܢ ܥܙܼܡ̈ܩܹܐ ܡܸܢܵܟܼ:\nܐܲܥܬܲܪ ܐܵܦ ܠܝܼ ܕܲܒܼܓܼܵܘ ܜܘܼܡܩܵܐ ܫܲܪܒܵܟܼ ܐܲܟܼܪܸܙ܀ ܠܬܲܚ̈ܬܵܝܵܬܼܵܗ̇ ܕܐܲܪܥܵܐ ܢܲܓܼܕܘܼܟܼ ܪ̈ܲܚܡܹܐ ܡܵܪܲܢ:\nܘܡܸܛܠܗܵܢܵܐ ܡܝܼ̈ܬܹܐ ܡܲܠܠܘܼܟܼ ܒܲܬܼܚܘܼܡܲܝ̈ܗܘܿܢ܀ ܠܐܲܬܼܪܵܟܼ ܪܵܡܵܐ ܡܲܢ̣ܘܼ ܡܨܸܐ ܗ̄ܘܼܵܐ ܢܸܬܼܥܲܠܸܐ ܗ̄ܘܼܵܐ:\nܘܲܢܡܲܠܠܵܟܼ ܗ̄ܘܼܵܐ ܒܹܝܬܼ ܠܸܓܼܝܘܿܢܹ̈ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ܀ ܒܗܵܠܹܝܢ ܓܘܼ̈ܕܹܐ ܕܒܹܝܬܼ ܓܲܒܼܪܝܹܠ ܡ̇ܢ ܦܵܣܲܥ̇ ܗ̄ܘܼܵܐ:\nܘܪܵܡܹ̇ܐ ܫܲܪܒܵܟܼ ܒܹܝܬܼ ܣܹܕܼܪܲܝܗܘܿܢ ܕܲܫܡܲܝܵܢܹ̈ܐ܀ ܨܹܝܕܼ ܡܲܪܟܲܒܼܬܼܵܐ ܕܚܝܼܠܬܵܐ ܕܓܸܦܹ̈ܐ ܡ̇ܢ ܩܵܪܹܒܼ ܗ̄ܘܼܵܐ:\nܘܲܡܙܝܼܥ ܡܹܐܡܪܵܟܼ ̣ ̣ ̣ ܙܵܘܥܵܐ ܕܪܵܘܡܵܐ ܪܲܒܵܐ܀ ܒܐܘܼܪܚܵܐ ܕܓܼܘܼܡܪܹ̈ܐ ܕܠܵܐ ܡܸܬܼܓܲܫ̈ܫܵܢ ܡܲܢ ܪܵܕܹܐ ܗ̄ܘܼܵܐ:\nܐܵܙܹ̇ܠ ܚܵܙܹ̇ܐ ܘܐܵܬܹܿܐ ܐܵܡܲܪ ܠܐܲܪܥܵܐ ܫܲܪܒܵܟܼ܀ ̇ ̇ ̇ ܕܐܝܼܬܼܵܘܗܝ ܒܹܝܬܼ ܠܵܟܼ ܠܐܲܒܼܘܼܟܼ ܡ̇ܢ ܩܵܐܹ̇ܡ ܗ̄ܘܼܵܐ:\nܘܦܵܬܲܚ̇ ܦܘܼܡܹܗ ̇ ̇ ̇ ܕܣܲܓܿܝܼܐܝܼܢ ܠܵܟܼ܀","english":"He humbled himself, and in his humility he spoke with me.  \nHe ascended to where he is, which I cannot reach. If his discourse is not fathomable to the great depth,  \nhow does it reach him that after him I speak of him as he is? Look at your word, which was cast down toward the earth,  \nand after you it came, and behold, it spoke with the weak. From the high and lofty ones, your word proclaimed the love of your father,  \nand beneath the depths and the visions of the earth below, it placed you. And upon that which was cast down, it pressed upon the earth in your humility.  \nBehold, the dust-speakers proclaim your discourse while they are weak. It descended from the heights, and behold, the depths are enriched by you.  \nEnrich me also, that within the depth I may proclaim your discourse. To the lower parts of the earth, the mercy of our Lord proclaimed you,  \nand because of this, the dead spoke of you at their boundaries. To your high place, who could have ascended and been exalted,  \nand you would have spoken among the legions of flame? In these walls of the house of Gabriel, when he passed by,  \nand cast your discourse among the orders of the heavens. Toward the chariot of the power of the wings, when he approached,  \nand your word stirred ... the motion of the great height. On the path of the coals that cannot be touched, how did he run,  \ngoing, seeing, and coming to tell the earth your discourse? ... that which is with you for your father, when he stood,  \nand opened his mouth ... of the many for you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܬܼܡܲܟܲܟܼ","severity":"info","text":"The verb ܢܸܬܼܡܲܟܲܟܼ (ethmakkakh) means 'he humbled himself' and is a key term in Jacob's portrayal of Christ's condescension. The same root appears in ܡܲܟܿܝܼܟܼܘܼܬܼܵܟܼ (makkikhuthak, 'your humility') later in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐܲܬܼܪܵܟܼ ܪܵܡܵܐ","severity":"info","text":"The phrase 'to your high place' and the mention of 'legions of flame' (ܠܸܓܼܝܘܿܢܹ̈ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ) may allude to angelic hierarchies, possibly drawing on traditions of Gabriel and the angelic orders, though no single biblical verse is directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܓܲܒܼܪܝܹܠ","severity":"info","text":"The 'house of Gabriel' (ܒܹܝܬܼ ܓܲܒܼܪܝܹܠ) is an unusual phrase, likely referring to a celestial realm or sanctuary associated with the angel Gabriel. This reflects Jacob's cosmological imagination, common in Syriac liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܡܘܼܟܵܟܹܗ","severity":"info","text":"The passage alternates between Christ's humility (descending to speak with the weak) and his exalted status (ascending to the heights). This structural contrast is marked by repeated spatial terms: 'depths' (ܥܘܼ̈ܡܩܹܐ) and 'heights' (ܪ̈ܵܘܡܹܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܸܣܲܩ ܐܸܢܵܐ","severity":"caution","text":"The phrase ܕܐܸܣܲܩ ܐܸܢܵܐ (d-esseq ena) is ambiguous: it could mean 'he ascended to where he is' or 'he ascended, I said'. The English draft takes the former, but the syntax is compressed and the subject shifts are unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܲܦܪ̈ܵܢܹܐ ܡܡܲܠܠܝܼܢ","severity":"info","text":"The 'dust-speakers' (ܥܲܦܪ̈ܵܢܹܐ ܡܡܲܠܠܝܼܢ) likely refers to earthly beings or mortals who proclaim the divine word despite their weakness. This reflects Jacob's theme of human inadequacy in conveying divine mysteries, a common topos in Syriac homiletics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of several verbs (e.g., 'he humbled himself', 'he ascended') is ambiguous: it could be Christ, Peter, or the 'word' (ܡܹܐܡܪܵܟܼ). The English draft consistently takes Christ as the subject, but the Syriac allows other readings.","The phrase ܕܐܸܣܲܩ ܐܸܢܵܐ (d-esseq ena) is syntactically ambiguous: 'ena' could be the verb 'I said' or part of a compound expression.","The lacuna marked by '...' in the Syriac (after ܡܙܝܼܥ ܡܹܐܡܪܵܟܼ and later) indicates textual corruption or omission, making the sense of those lines uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܵܘ ܐ̄ܢܵܫ ܬܲܡܵܢ ܐܲܙܝܼܥ ܫܲܪܒܵܟܼ ܐܲܢ̄ܬܿ ܐܸܬܿܬܲܚܬܝܼܬܿ:\nܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ ܘܗܵܐ ܙܵܡ̇ܪܝܼܢ ܠܵܟܼ ܒܠܸܫܵܢܲܝ̈ܗܘܿܢ܀ ܒܥܘܼܡܩܵܐ ܕܡܝܼ̈ܬܹܐ ܕܵܩ̣ܵܟܼ ܗܵܘܢܵܐ ܘܐܲܪܡܝܼ ܩܵܠܵܐ:\nܕܢܸܩܥܸܐ ܒܙܵܘܥܵܐ ܕܪܲܒܿ ܗ̣̄ܘ ܬܲܗܪܵܟܼ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܒܟܸܢܫܵܐ ܡܫܲܦܠܵܐ ܕܲܬܼܚܹܝܬܼ ܐܲܪܥܵܐ ܚ̣ܙܵܟܼ ܪܸܥܢܵܝܵܐ:\nܘܗܵܐ ܡܙܝܼܥ ܫܘܼܒܼܚܵܐ ܠܪܵܘܡܹܗ ܕܐܲܒܼܘܼܟܼ ܡܸܛܠܵܬܼܵܟܼ܀ ܚܙܵܬ̤ ܬܲܪܥܝܼܬܼܵܐ ܚܠܹܝ̈ܠܲܝ ܩܲܒܼܪܹ̈ܐ ܕܢܲܗܝܼܪܝܼܢ ܒܵܟܼ:\nܘܢܸܗܪܲܬ̤ ܐܵܦ ܗ̤ܝ ܬܡܲܠܸܠ ܫܲܪܒܵܟܼ ܒܲܫܒܼܵܒܼܘܼܬܼܵܟܼ܀ ܗܵܪܟܵܐ ܠܘܵܬܲܢ ܥܲܡܲܢ ܒܐܲܬܼܪܲܢ ܡܸܬܼܗܲܦܲܟܼ ܗ̣̄ܘܲܝܬܿ:\nܘܕܲܨܒܸܵܐ ܐܲܒܼܵܐ ܘܚܲܠܛܵܟܼ ܥܲܡܲܢ ܗܵܐ ܡܲܠܸܠܢܵܟܼ܀ ܐܵܦܠܵܐ ܗܵܪܟܵܐ ܒܝܵܟܹ̈ܐ ܚܙܲܝܢܵܟܼ ܡܵܪܹܐ ܣܵܟܹ̈ܐ:\nܕܲܠܘܵܬܲܢ ܗ̣̄ܘܲܝܬܿ ܘܲܠܘܵܬܼ ܐܲܒܼܘܼܟܼ ܘܡܲܢ ܣܵܦܹ̇ܩ ܠܵܟܼ܀ ܠܥܸܠ ܡ̣ܢ ܣܵܟܲܐ ܗ̣̄ܝ ܟ̱ܠܵܗ̇ ܐܘܼܪܚܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܘܐܲܝܢܵܐ ܕܲܣܵܒܼܵܪ ܕܲܡܣܲܝܸܟܼ ܠܵܗ̇ ܠܵܐ ܪܵܕܹܐ ܒܵܗ̇܀ ܪܵܡ ܓܸܠܝܵܢܹܗ ܘܐܸܠܵܐ ܙܡܲܪܬܹܗ ܗܲܝܡܵܢܘܼܬܼܵܐ:\nܒܩܵܠܹ̈ܐ ܦܫܝܼ̈ܛܹܐ ܠܵܐ ܐܝܼܬܼ ܦܘܼܡܵܐ ܕܢܸܬܼܢܸܐ ܫܲܪܒܹܿܗ܀ ܐܸܢ ܒܝܼܕܲܥܬܼܵܐ ܐ̄ܢܵܫ ܩܵܪܹܒܼ ܠܹܗ ܡܸܬܿܕܵܘܲܕܼ ܠܹܗ:\nܐܸܢ ܕܹܝܢ ܒܵܥܹ̇ܐ ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܡܸܫܟܲܚ ܗ̣̄ܘ ܠܹܗ܀ ܚܵܒܼ ܝܲܕܼ̈ܥܵܬܼܵܐ ܘܒܸܛܠܲܬ̤ ܟ̱ܠܵܗ̇ ܚܲܟܿܝܼܡܘܼܬܼܵܐ:\nܘܲܒܼܨܲܝܵܕܼ̈ܐ ܒܨܝܼܪܹ̈ܐ ܕܢܘܼ̈ܢܹܐ ܕܢܲܚ̣ ܝܘܼܠܦܵܢܹܗ܀ ܣܵܦܿܪܹ̈ܐ ܐܲܚܦܲܪܘ ܘܲܡܦܲܫ̈ܩܵܢܹܐ ܗܘ̤ܵܘ ܠܲܩܠܵܠܵܐ:\nܕܲܒܼܗܸܕܼܝܘܿܛܹ̈ܐ ܠܒܲܟܼܬܹܗ ܣܒܲܪܬܼܵܐ ܠܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܓܙܲܡ̣ܘ ܚܲܟܿܝܼ̈ܡܹܐ ܘܡܵܐ ܕܐܸܙܕܵܘܙܝܼܘ ܥܲܠ ܡܹܐܬܼܝܼܬܹܗ:\nܕܲܢܡܲܠܠܘܼܢܹܗ ܢܦܲܠ̣ܘ ܡ̣ܢ ܩܘܼܫܬܵܐ ܗܘ̤ܵܘ ܫܵܢܲܝ̈ܵܐ܀","english":"Not by knowledge does a person approach him, that he may be justified. If, however, he seeks through faith, he is able to find him. He hid the sciences and the whole of wisdom, and with small nets of birds he caught his teaching. Scribes buried him, and interpreters became a stumbling block, for in homilies his good news to the whole world was proclaimed. The wise were amazed, and when they were disturbed concerning his coming, they fell from the truth, being those who measured his discourse.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܒܝܼܕܲܥܬܼܵܐ ܐ̄ܢܵܫ ܩܵܪܹܒܼ ܠܹܗ","severity":"info","text":"The Syriac reads 'Not by knowledge does a person approach him,' contrasting intellectual inquiry with faith as the proper means of access to Christ. The English draft's 'justified' (from ܡܸܬܿܕܵܘܲܕܼ) is a plausible rendering of the verb's sense of being set right or vindicated, but the Syriac more directly opposes knowledge and faith as modes of approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܗܲܝܡܵܢܘܼܬܼܵܐ (haymānūṯā) means 'faith' in the sense of trust or belief, often contrasted with rational knowledge in Syriac ascetical and theological literature. Jacob of Serugh consistently uses this term to denote the faithful disposition that enables access to divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܝܼܪܹ̈ܐ ܕܢܘܼ̈ܢܹܐ","severity":"info","text":"The phrase 'with small nets of birds' (ܒܨܝܼܪܹ̈ܐ ܕܢܘܼ̈ܢܹܐ) echoes the imagery of the kingdom of heaven as a net in Matthew 13:47-48, where the net catches fish of all kinds. Jacob adapts this to birds, perhaps to emphasize the spiritual rather than material catch, or to align with Syriac poetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܦܿܪܹ̈ܐ ܐܲܚܦܲܪܘ","severity":"info","text":"The statement 'Scribes buried him' (ܣܵܦܿܪܹ̈ܐ ܐܲܚܦܲܪܘ) likely refers to the tendency of learned scribes to obscure Christ's simple message through excessive commentary or textual elaboration. This reflects a common patristic critique of intellectualism in favor of faith, as seen in Jacob's other works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܲܢܡܲܠܠܘܼܢܹܗ ܢܦܲܠ̣ܘ","severity":"info","text":"The line 'they fell from the truth, being those who measured his discourse' (ܕܲܢܡܲܠܠܘܼܢܹܗ ܢܦܲܠ̣ܘ ܡ̣ܢ ܩܘܼܫܬܵܐ) critiques those who attempt to quantify or systematize Christ's words, a theme resonant with later Syriac monastic traditions that prioritize apophatic theology. This passage is cited in discussions of Jacob's anti-intellectualist stance.","cites":[{"key":"hollis:alma990114710580203941","label":"Die beiden byzantinischen Kommentare zum Grossen Kanon des Andreas von Kreta : eine quellenkritische und literarhistorische Studie","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990114710580203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܿܕܵܘܲܕܼ","severity":"caution","text":"The verb ܡܸܬܿܕܵܘܲܕܼ (from the root dwd) is ambiguous: it can mean 'to be justified' (as in the English draft) or 'to be praised' (from the same root as David). The context of faith versus knowledge favors the sense of justification, but the alternative reading of being praised or celebrated is possible in a liturgical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ܡܸܬܿܕܵܘܲܕܼ could mean 'to be justified' or 'to be praised'; the reading taken is 'justified' based on the contrast with faith.","The phrase 'small nets of birds' (ܒܨܝܼܪܹ̈ܐ ܕܢܘܼ̈ܢܹܐ) may be a deliberate inversion of the fishing net parable, but the exact referent is unclear."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":4,"ref":"p4","source":"ܦܝܼܠܵܣ̈ܘܿܦܹܐ ܬܗܲܪܘ ܘܐܸܬܿܕܵܘܲܕܼܘ ܘܲܗܘ̤ܵܘ ܣܲܟܼ̈ܠܹܐ:\nܕܲܠܗܸܕܼܝܘܿܛܹ̈ܐ ܚ̣ܙܵܘ ܟܲܕܼ ܡܲܠܦܝܼܢ ܚܲܟܿܝܼܡܘܼܬܼܵܐ܀ ܗܵܠܹܝܢ ܕܐܸܬܼܡܵܠܝ ܐܲܚܝܼܕܼܝܼܢ ܗ̄ܘܼܵܘ ܠܲܡܨܝܼ̈ܕܼܵܬܼܵܐ:\nܗܵܐ ܟܦܝܼܦ ܥܘܼܫܢܹܗ ܕܥܵܠܡܵܐ ܘܡܲܪܟܲܢ ܕܢܸܫܡܲܥ ܐܸܢܘܿܢ܀ (ܨܲܠܝܵܐ ܐܸܕܼܢܵܗ ܕܐܲܪܥܵܐ ܕܬܸܫܡܲܥ ܠܲܓܼܠܝܼܠܵܝܹ̈ܐ:\nܘܫܵܝܿܛܵܐ ܠܣܵܦܪܹ̈ܐ ܕܒܹܪܘܿ ܘܝܵܘܵܢ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ\nܐ̄ܢܵܫܵܐ ܣܢܝܼܩܹ̈ܐ ܕܠܵܐ ܒܸܢܝܵܢܹ̈ܐ ܘܠܵܐ ܩܸܢܝܵܢܹ̈ܐ:\nܟܦܹܝܢ ܩܘܼܕܼܡܲܝܗܘܿܢ ܡܵܪ̈ܲܝ ܕܲܗܒܼܵܐ ܒܩܘܼܪ̈ܒܵܢܲܝܗܘܿܢ܀ ܩܛܝܼܠ ܪܲܒܿ ܚܲܝܠܵܐ ܘܥܲܒܼܕܵܘ̈ܗܝ ܓܵܙܡ̇ܝܼܢ ܥܲܠ ܙܵܟܼܘܼܬܼܵܐ:\nܘܲܒܼܗܵܘ̇ ܕܲܩܛܝܼܠ ܐܲܚܕܘܼܗ̇ ܠܐܲܪܥܵܐ ܕܒܲܫܡܹܗ ܬ̤ܬ̤ܒܼ܀ ܡܵܐܢܹ̈ܐ ܣܦܝܼ̈ܩܲܝ ܡ̣ܢ ܝܑܼܕܲܥܬܼܵܐ ܓܒܼܵܐ ܠܝܼܕܲܥܬܹܗ:\nܕܠܵܐ ܗ̄ܘܼܵܐ ܒܕܼܝܼܠܗܘܿܢ ܐܸܠܵܐ ܒܕܼܝܼܠܹܗ ܢܫܲܕܲܪ ܐܸܢܘܿܢ܀ ܦܲܩܸܕܼ ܐܸܢܘܿܢ ܕܲܠܩܸܢܝܵܢܹܗ ܕܥܵܠܡܵܐ ܢܲܪܦܘܿܢ:\nܕܟܼܠܹܗ ܥܵܠܡܵܐ(ܢܸܗܘܸܐ ܕܝܼܠܗܘܿܢ ܟܲܕܼ ܡܸܣܟܹܿܢܝܼܢ܀ ܒܗܵܠܹܝܢ ܕܝܼܠܹܗ ܐܲܥ̣ܬܲܪ ܐܸܢܘܿܢ ܘܐܵܘܪܸܒܼ ܐܸܢܘܿܢ:\nܟܲܕܼ ܡ̣ܢ ܕܝܼܠܗܘܿܢ ܐܵܦܠܵܐ ܡܸܕܹܡ ܦܵܫ̣ ܨܹܐܕܲܝܗܘܿܢ܀ ܐܸܠܵܐ ܒܡܵܘܬܹܗ ܠܵܐ ܐܸܬܼܢܲܨܲܚܘ ܚܲܝ̈ܠܵܘܵܬܹܗ:\nܘܐܲܝܢܵܐ ܕܒܼܵܗܹ̇ܬܼ ܢܵܘܕܹܐ ܒܡܵܘܬܹܗ ܠܵܘ ܕܝܼܠܹܗ ܗ̣̄ܘ܀ ܠܫܸܡܥܘܿܢ ܓܲܒܼܝܵܐ ܥܵܠ ܕܐܸܡܲܪ ܠܹܗ ܚܵܣ ܠܵܟܼ ܕܲܬܼܡܘܼܬܼ:\nܩ̣ܪܵܝܗܝ ܣܵܛܵܢܵܐ ܘܠܵܐ ܢܣܲܒܼ ܒܐܲܦܵܘ̈ܗܝ ܟܲܕܼ ܪܵܚܹ̇ܡ ܠܹܗ܀ ܠܗܵܘ̇ ܬܲܠܡܝܼܕܼܵܐ ܕܲܗܘ̤ܵܐ ܟܹܐܦܵܐ ܠܥܹܕܬܵܐ ܕܲܒܼܢܵܐ:\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܩܠܝܼ̈ܕܹܐ ܕܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܡܸܛܠ ܚܘܼܒܹܗ܀ ܡܸܛܠ ܕܲܚ̣ܙܵܐ ܕܠܵܐ ܫܲܦܝܼܪ ܠܹܗ ܡܵܘܬܹܗ ܩܲܦ̣ܚܹܗ:\nܘܐܲܝܟܼ ܕܲܒܼܪܘܼܓܼܙܵܐ ܩ̣ܪܵܝܗܝ ܣܵܛܵܢܵܐ ܠܪܹܫ ܬܲܠܡ̈ܝܼܕܹܐ܀","english":"Philosophers were astounded and bewildered, and they became fools:  \nFor they saw illiterates teaching wisdom.  These who yesterday were holding snares—  \nBehold, the net of the world is bent, and the trap of Simon is set.  (The lowly fisherman of the land of Tiberias, who listens to the Galileans,  \nAnd the scribe of Bethsaida who gives wise teachings—  \nA physician of the sick, without studies and without reading:  \nHe stands before them, masters of gold, at their banquets.  The commander of a great army and his soldiers are defeated by victory;  \nAnd in that which is defeated, he seizes the land that is named after him, and it is established.  He chooses from empty waters, from his knowledge, for his knowledge:  \nNot by their own, but by his own, he sent Simon.  Simon commanded that the world be released from its reading,  \nSo that the whole world would be his own, while they are poor.  By these which are his, Simon enriched and impoverished Simon,  \nWhile from their own, nothing remains for their hunt.  But by his death, his powers were not diminished;  \nAnd the one who is ashamed confesses in his death that it is not his own.  Concerning Simon the chosen, upon whom he said, \"Get behind me, Satan\":  \nHe called him Satan, and did not strike his face, while loving him.  That disciple who was the rock of the church of God,  \nAnd gave him the keys of height and depth because of his love.  Because he saw that his death was not fitting for his pride,  \nAnd as if in anger, he called him Satan, the head of the disciples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܼܠܵܣ̈ܘܿܦܹܐ","severity":"info","text":"The Syriac term 'philosophers' (from Greek φιλόσοφοι) here denotes pagan or classical thinkers, contrasted with the unlettered apostles who now teach wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܸܫܡܲܥ","severity":"info","text":"Tiberias (Syriac: ܬܸܫܡܲܥ) is the city on the Sea of Galilee; the 'lowly fisherman' alludes to Simon Peter's origin, a common trope in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܵܛܵܢܵܐ","severity":"info","text":"The epithet 'Satan' (Syriac: ܣܵܛܵܢܵܐ) directly echoes Matthew 16:23, where Jesus says to Peter, 'Get behind me, Satan.' Jacob interprets this as a loving rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܫܸܡܥܘܿܢ ܓܲܒܼܝܵܐ","severity":"info","text":"The passage shifts from a general contrast between philosophers and apostles to a focused narrative on Simon Peter, introduced as 'the chosen' (ܓܲܒܼܝܵܐ), marking a new structural unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"Peter is called 'the rock of the church of God' (ܟܹܐܦܵܐ ܠܥܹܕܬܵܐ ܕܲܒܼܢܵܐ), a title that resonates with later Syriac and Latin traditions of Petrine primacy, though Jacob's focus is on Christ's paradoxical love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܛܝܼܠ ܪܲܒܿ ܚܲܝܠܵܐ","severity":"caution","text":"The phrase 'the commander of a great army and his soldiers are defeated by victory' is syntactically dense; the sense may be that worldly power is undone by spiritual triumph, but the exact referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the commander of a great army' is unclear; possibly a metaphor for Satan or a worldly ruler.","The phrase 'from empty waters' (ܡ̣ܢ ܝܑܼܕܲܥܬܼܵܐ) may be a textual corruption or a deliberate paradox."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܐܸܠܘܼ ܐܝܼܬܼ ܠܝܼ ܚܘܼܒܵܐ ܕܚܵܒܹܿܨ ܥܲܠ ܝܘܼܠܦܵܢܵܐ:\nܡܙܝܼܥ ܗ̄ܘܹܿܝܬܼ ܗܵܫܵܐ ܗܵܢܵܐ ܫܲܪܒܵܐ ܠܡܘܿܢ ܐܸܬܼܡܲܠܲܠ܀ ܫܠܝܼܚܵܐ ܓܲܒܼܝܵܐ ܕܐܵܦ ܫܲܬܼܐ̱ܣܬܼܵܐ ܠܥܹܕܬܵܐ ܣܵܡܹܗ:\nܠܡܘܿܢ2 ܣܵܛܵܢܵܐ ܒܵܬܲܪ ܩܲܠܝܼܠ ܩܵܪܹܐ ܗ̄ܘܼܵܐ ܠܹܗ܀ ܚܘܼܒܵܐ ܗ̣̄ܘ ܟܵܠܹ̇ܐ ܕܢܸܨܠܸܐ ܐܸܕܼܢܹܗ ܕܠܵܐ ܚܸܪܝܵܢܵܐ:\nܘܐܸܢ ܐܝܼܬܼ ܚܘܼܒܵܐ ܐܝܼܬܼ ܗ̣̄ܘ ܡܸܠܬܼܵܐ ܕܡܲܠܝܵܐ ܫܘܼܦܪܹ̈ܐ܀ ܢܹܐܡܲܪ ܗܵܫܵܐ ܠܡܘܿܢ ܐܸܨܛܲܥܲܪ ܗ̣ܵܘ ܬܲܠܡܝܼܕܼܵܐ:\nܟܲܕܼ ܣܵܛܵܢܵܐ ܩ̣ܪܵܝܗܝ ܦܵܪܘܿܩܲܢ ܐܲܝܟܼ ܕܐܸܡܲܪܢܲܢ܀ ܣܵܢܹ̇ܐ ܐ̄ܢܵܫܵܐ ܚܣܲܡ̣ ܗ̄ܘܼܵܐ ܒܫܸܡܥܘܿܢ ܥܲܠ ܕܝܼܪܸܒܼ ܗ̄ܘܼܵܐ:\nܘܐܸܬܼܦܲܪܲܣ ܗ̄ܘܼܵܐ ܕܲܢܣܝܼܡ ܡܘܼܡܵܐ ܒܗܵܘܿ ܫܲܦܝܼܪܵܐ܀ ܚ̣ܙܵܝܗܝ ܗ̄ܘܼܵܐ ܕܲܓܼܒܸܐ(ܘܫܲܦܝܼܪ ܘܕܼܟܸܐ ܘܲܡܠܸܐ ܢܘܼܗܪܵܐ:\nܘܪܵܡ ܒܲܫܪܵܪܹܗ ܘܡܲܠܝܵܐ ܫܘܼܦܪܹ̈ܐ ܗܲܝܡܵܢܘܼܬܹܗ܀ ܫܡܲܥ̣ ܗ̄ܘܼܵܐ ܕܩܲܒܸܿܠ̣ ܗܵܘ̇ ܓܸܠܝܵܢܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܵܐ:\nܕܐܲܝܟܼ ܒܲܪ ܐ̄ܪܵܙܵܐ ܝܑܼܠܸܦ̣ ܠܲܫܡܹܗ ܕܝܼܚܝܼܕܼܵܝܵܐ܀ ܚ̣ܵܪ ܒܹܗ ܕܲܫܩܲܠ̣ ܛܘܼܒܼܵܐ ܪܲܒܵܐ ܡ̣ܢ ܦܵܪܘܿܩܲܢ:\nܘܲܥܬܲܪ ܘܐܲܡܠܸܟܼ ܐܵܦ ܡ̣ܢ ܛܘܼ̈ܒܹܐ ܘܡ̣ܢ ܓܸܠܝܵܢܹ̈ܐ܀ ܫܡܲܥ̣ ܕܐܸܬܿܬܿܣܝܼܡ ܠܹܗ ܫܡܵܐ ܫܲܦܝܼܪܵܐ ܕܢܸܗܘܸܐ ܟܹܐܦܵܐ:\nܘܲܠܒܸܢܝܵܢܵܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ ܗܘ̤ܵܐ ܫܲܬܼܐ̱ܣܬܼܵܐ܀ ܚ̣ܙܵܝܗܝ ܗ̄ܘܼܵܐ ܠܡܵܪܹܗ ܕܝܲܗ̣̄ܒܼ ܠܹܗ ܩܠܝܼ̈ܕܹܐ ܕܓܲܙܵܐ ܟ̱ܠܹܗ:\nܕܢܸܗܘܸܐ ܦܵܩܹ̇ܕܼ ܠܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܡܵܪܵܢܵܐܝܼܬܼ܀ ܫܡܲܥ̣ ܗ̄ܘܼܵܐ ܕܲܢܦܲܩ̣ ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܥܠܵܘܗܝ ܕܲܫܠܝܼܚܵܐ:\nܕܐܵܦ ܒܲܫܡܲܝܵܐ ܢܸܗܘܸܐ ܫܲܠܝܼܛ ܫܵܪܹܐ ܘܐܵܣܲܪ܀ ܚ̣ܙܵܝܗܝ ܗ̄ܘܼܵܐ ܕܐܸܬܼܡܵܠܝ ܨܲܝܵܕܼܵܐ ܗ̄ܘܼܵܐ ܘܝܵܘܡܵܢ ܐܲܡܠܸܟܼ:\nܘܲܚܣܲܡ̣ ܘܝܼܩܸܕܼ ܘܲܛܪܲܦ̣ ܐܝܼܕܼܵܘ̈ܗܝ ܟܲܕܼ ܡܸܬܼܡܲܪܡܲܪ܀","english":"And if I have love that presses upon teaching, I would be moved now to speak this story. The chosen apostle, who also laid the foundation for the Church, Satan, shortly after, used to call him. It is love that stands, whose knowledge is without limit. And if there is love, it is the word that fills beauties. He would say now to him, \"That disciple was distressed,\" when Satan called him \"Savior\" as he said. Envy, a bitter thing, had entered Simon because he had grown, and he was troubled that a blemish was placed upon that beautiful one. He saw that he was chosen, beautiful, pure, and full of light, and exalted in his truth, and his faith full of beauties. He had heard that he received that revelation from the Father's house, that like a confidant he learned the name of the Only One. He looked at him, that he took great blessedness from the Savior, and became rich and reigned, both from blessings and from revelations. He heard that a beautiful name was given to him, that he would become a rock, and for the building of the kingdom he became a foundation. He saw his Lord giving him the keys of the entire treasure, that he would command height and depth authoritatively. He heard that command had gone out over the apostle, that even in heaven he would be ruler, loosing and binding. He saw that yesterday he was a fisherman, and today he reigns, and he envied, burned, and clapped his hands in agitation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܛܵܢܵܐ","severity":"info","text":"Satan (sāṭānā) is the subject of the envy described; the passage dramatizes Satan’s reaction to Simon Peter’s elevation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"The renaming of Simon as “rock” (kēp̄ā) alludes to Matthew 16:18 and John 1:42, foundational for Peter’s role in the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܠܝܼ̈ܕܹܐ ܕܓܲܙܵܐ","severity":"info","text":"The “keys of the treasure” evoke the keys of the kingdom given to Peter (Matthew 16:19), a standard symbol of apostolic authority in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between Satan’s perception (he saw, he heard) and the narrator’s commentary, building a contrast between Simon’s former lowliness and his new dignity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of Satan’s envy of Peter’s election and authority recurs in Jacob of Serugh’s homilies on Peter and in later Syriac liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܬܼܦܲܪܲܣ","severity":"caution","text":"The verb ܐܸܬܼܦܲܪܲܣ (etparras) is ambiguous: it may mean “he was troubled” or “he was divided”; the English draft takes the former, but the latter is possible in context of Satan’s inner conflict.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܐܸܬܼܦܲܪܲܣ could be read as ‘he was troubled’ or ‘he was divided’; the translation opts for ‘troubled’.","The referent of ܗܵܘ̇ ܬܲܠܡܝܼܕܼܵܐ (that disciple) is Simon Peter, but the syntax allows a momentary ambiguity before clarification."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܫܡܲܥ̣ ܗ̄ܘܼܵܐ ܕܥܹܕܬܵܐ ܡܸܬܼܒܲܢܝܵܐ ܠܵܗ̇ ܕܲܣܚܝܼܦܵܐ ܗ̄ܘܼܵܬܼ:\nܘܠܹܗ ܘܲܠܡܵܘܬܵܐ ܛܵܪܕܝܼܢ ܡܸܢܵܗ̇ ܕܠܵܐ ܢܸܥܘܿܠ ܠܵܗ̇܀ ܝܑܼܠܸܦ̣ ܣܵܢܐܵܐ ܕܡܸܬܼܥܲܩܪܵܐ ܠܵܗ̇ ܫܝܘܿܠ ܒܹܝܬܼ ܓܲܙܹܗ:\nܘܡܸܬܼܒܲܢܝܵܐ ܠܵܗ̇ ܥܹܕܬܵܐ(ܕܒܼܘܼܟܼܪܹ̈ܐ ܥܲܠ ܬܲܠܡܝܼܕܼܵܐ܀ ܫܡܲܥ̣ ܗ̄ܘܼܵܐ ܕܢܵܦ̇ܠܝܼܢ ܚܵܝ̇ܒܿܝܼܢ ܒܵܛ̇ܠܝܼܢ ܡܘܼ̈ܟܼܠܹܐ ܕܲܫܝܘܿܠ:\nܘܐܵܚ̇ܕܵܐ ܥܹܕܬܵܐ(ܪ̈ܵܘܡܹܐ ܘܥܘܼܡ̈ܩܹܐ ܘܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܐ̄ܬܲܬ̤ ܠܹܗ ܪܓܸܫܬܼܵܐ ܕܐܘܼܪܚܵܐ ܕܲܥܕܹܢ ܡܸܬܼܦܲܬܼܚܵܐ ܠܵܗ̇:\nܘܗܵܘܝܵܐ ܗܦܵܟܼܬܵܐ ܕܐܵܕܼܵܡ ܢܸܦܢܸܐ ܥܲܠ( ܝܵܪܬܿܘܼܬܹܗ܀ ܡ̣ܢ ܫܘܼܘܕܵܝܵܘ̈ܗܝ ܕܲܒܼܪܵܐ ܝܑܼܠܸܦ̣ ܗܵܘ̇ ܛܲܪܟܵܢܵܐ:\nܕܟܼܠ ܡܘܿܢ ܕܲܣܼܪܲܚ ܡܲܬܼܩܸܢ ܗ̣̄ܘ ܠܹܗ ܘܟܸܢ ܡܸܬܼܥܲܠܸܐ܀ ܐܸܬܿܬܿܥܝܼܩ ܒܝܼܫܵܐ ܒܗܠܹܝܢ ܕܲܫܡܲܥ̣ ܡܸܛܠ ܫܸܡܥܘܿܢ:\nܘܣܵܡ̣ ܗ̄ܘܼܵܐ ܣܪܝܼܚܵܐ ܥܠܵܘܗܝ ܕܲܫܠܝܼܚܵܐ ܠܡܵܘܒܵܕܼܘܼܬܹܗ܀ ܐܸܡܲܪ ܗ̄ܘܼܵܐ ܓܹܝܪ ܕܲܠܫܲܬܼܐ̱ܣܬܼܵܐ ܪܲܒܿܬܼܵܐ ܐܸܛܪܸܐ:\nܘܗܵܐ ܙܵܥ̣ ܟ̱ܠܹܗ ܗܵܘ̇ ܒܸܢܝܵܢܵܐ ܒܪܵܘܡܵܐ ܕܲܚܛܲܦ̣܀ ܐܸܢ ܬܲܠܡܝܼܕܼܵܐ ܢܸܫܪܲܥ ܩܲܠܝܼܠ ܐܲܝܟܼ ܕܲܠܡܸܦܲܠ:\nܥܹܕܬܵܐ ܙܵܝ̇ܥܵܐ ܕܐܸܠܵܐ ܙܵܝ̇ܥܵܐ ܪܲܒܿ ܗ̣̄ܘ ܫܸܦܠܲܢ܀ ܐܸܢܗ̤ܘ ܕܗܵܢܵܐ ܕܲܗܘ̤ܵܐ ܟܹܐܦܵܐ ܢܢܘܼܕܼ ܐܵܘ ܢܸܨܠܸܐ:\nܐܵܦ ܒܸܢܝܵܢܵܐ ܕܲܥܠܵܘܗܝ ܩܵܐܹ̇ܡ ܡܸܬܼܪܲܦܸܐ ܠܹܗ܀ ܠܫܸܡܥܘܿܢ ܐܸܨܠܸܐ ܦܲܚܵܐ ܕܢܸܦܸܠ(ܘܐܸܢ ܢܵܦܹ̇ܠ ܠܹܗ:\nܗܵܐ ܨܝܼܕܼ ܟ̱ܠܹܗ ܟܸܢܫܵܐ ܕܢܸܫܪܹ̈ܐ ܕܢܲܩܝܼܦܝܼܢ ܠܹܗ܀ ܬܪܸܥܣܲܪ ܗܵܘܹ̇ܝܢ(ܘܐܸܢ ܚܲܕܼ ܐܸܠܒܿܘܿܟܼ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ:\nܟܠܗܘܿܢ ܚܲܒܼܪ̈ܵܘܗܝ ܥܲܡܹܗ ܐܵܬܹ̇ܝܢ ܨܹܝܕܼ ܚܸܫܘܿܟܼܵܐ܀ ܐܸܢ ܐܵܚܹ̇ܕܼ ܐ̄ܢܵܐ ܠܪܹܫܹܗ ܕܟܸܢܫܵܐ ܡܸܬܼܒܲܕܲܪ ܠܹܗ:\nܕܐܸܢ ܡܸܬܼܟܲܢܲܫ ܕܘܼܪ̈ܟܵܬܼܝ ܥܵܛܹ̇ܐ ܡ̣ܢ ܦܸܢ̈ܝܵܬܼܵܐ܀","english":"He had heard that the Church was being built, that it was to be a foundation for the fallen one. And he and Death were driving away from her so that she would not enter. He learned the measure of what is uprooted for her, Sheol, the house of her treasure. And the Church was being built of firstborn over the disciple. He had heard that the guilty fall, the accusers cease, the snares of Sheol are abolished. And the Church takes hold of heights and depths and the whole world. The perception of the path of eternity came to him, that it was being opened for her. And there was to be a turning back of Adam, a healing for his inheritance. From the confessions of the wild one, that turbulent one learned: that every time he erred, he would set him straight, and then he would be exalted. The evil one was troubled by these things that he heard because of Simon. And he placed a reproach upon the apostle for his destruction. For he said that he had struck at the great foundation, and behold, the whole building was tottering in the height of its ruin. If the disciple had slipped a little, as if to fall, the Church would have tottered, and if not, the great one would have fallen. If this one who was the rock had stumbled or fallen, even the building that stands upon him would be shattered. For Simon, the snare of the fall fell, and if it had fallen upon him, behold, the whole mass of the foundations that were fastened to him would have been broken. The twelve would have been, and if one of them, the first, had been broken, all his companions with him would have come to the side of darkness. If the head of the mass were taken, it would be scattered, for if the foundations are shaken, the corners would be hidden from the sides.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܣܚܝܼܦܵܐ","severity":"info","text":"The participle ܕܲܣܚܝܼܦܵܐ (dasḥīpā) means 'the fallen one' and is a common Syriac epithet for Satan, derived from the root ܣܚܦ (sḥp) 'to fall, overthrow'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"ܫܝܘܿܠ (šyōl) is the Syriac borrowing of Hebrew 'Sheol', the underworld or realm of the dead, here identified as the treasure-house of the fallen one (Satan).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܼܘܼܟܼܪܹ̈ܐ","severity":"info","text":"The plural ܒܼܘܼܟܼܪܹ̈ܐ (būkārē) means 'firstborn' and may allude to the Church as composed of the firstborn (cf. the elect or the protoplasts), or to the primacy of Simon Peter as 'first' among the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"The term ܟܹܐܦܵܐ (kēpā) 'rock' directly echoes Matthew 16:18, where Simon is called Cephas (rock), and the passage plays on the image of the Church as a building founded on Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܸܥܣܲܪ","severity":"info","text":"The reference to 'the twelve' (ܬܪܸܥܣܲܪ) and the 'first' (ܩܲܕܼܡܵܝܵܐ) reflects the early Christian tradition of the twelve apostles with Peter as their head, a standard Syriac ecclesiological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit that develops the metaphor of the Church as a building (foundation, mass, corners) and the threat of its collapse if Peter, the rock, should fall. The conditional clauses (ܐܸܢ 'if') heighten the dramatic tension.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܣܚܝܼܦܵܐ (dasḥīpā) could be read as a passive participle ('the fallen one') or as a substantive adjective; the translation 'fallen one' is followed.","The term ܒܼܘܼܟܼܪܹ̈ܐ (būkārē) may refer either to 'firstborn' in a salvific sense or to 'first fruits' (a variant reading); the edition takes 'firstborn'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܠܗܵܘ̇ ܪܹܫ ܓܘܼܕܵܐ ܕܲܫܠܝܼܚܘܼܬܼܵܐ ܐܸܢ ܦܵܟܲܪ ܐ̄ܢܵܐ:\nܟ̱ܠܵܗ̇ ܥܵܪܩܵܐ ܘܒܼܵܛ̇ܠܵܐ ܣܒܲܪܬܼܵܐ ܡ̣ܢ ܦܸܢ̈ܝܵܬܼܵܐ܀ ܐܸܢ ܒܲܫܪܵܪܹܗ ܩܵܐܹ̇ܡ ܫܸܡܥܘܿܢ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܗܵܐ ܡܲܦܘܼܠܬܵܐ ܕܝܼܠܝ ܘܲܕܼܡܵܘܬܵܐ ܟܢܵܬܼܝ ܚܲܒܿܝܼܒܼܵܐ܀ ܐܸܢ(ܬܲܠܡܝܼܕܼܵܐ ܡܩܵܘܸܐ ܒܫܘܼܦܪܵܗ̇ ܕܗܵܝ̇ ܬܵܘܕܝܼܬܼܵܐ:\nܟ̱ܠܵܗ̇ ܐܲܪܥܵܐ ܝܵܠ̇ܦܵܐ ܡܸܢܹܗ ܘܛܵܥ̇ܝܵܐ ܝܘܼܠܦܵܢܝ܀ ܐܸܢ ܠܲܩܠܝܼܕܼܵܘ̈ܗܝ ܠܵܐ ܚܵܛܹ̇ܦ ܐ̄ܢܵܐ ܒܚܲܕܼ ܡ̣ܢ ܐܸܣܟܹܿܝܡ:\nܡܲܦܸܩ ܥܘܼܬܼܪܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܵܐ ܘܲܡܒܲܙܲܚ ܒܝܼ܀ ܥܵܐܹ̇ܠ ܩܵܐܹ̇ܡ ܥܲܠ ܒܹܝܬܼ ܓܲܙܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܘܲܡܦܲܪܢܸܣ ܠܹܗ ܠܥܵܠܡܵܐ ܒܥܘܼܬܼܪܵܐ ܘܠܝܼ ܛܵܥܹ̇ܐ ܠܝܼ܀ ܘܗܵܘܹ̇ܝܢ ܒܸܙܚܵܐ ܟܠܗܘܿܢ ܨܲܠܡܲܝ̈ ܒܐܲܬܼܪ̈ܵܘܵܬܼܵܐ:\nܘܡܸܬܿܬܲܒܼܪܵܐ ܠܵܗ̇(ܩܲܪܢܵܗ ܪܵܡܬܼܵܐ ܕܲܦܬܲܟܼܪܘܼܬܼܵܐ܀ ܘܒܼܵܛ̇ܠܝܼܢ ܚܲܓܲܝ̈ ܥܹܐܕܲܝ̈(ܟܸܢܫܲܝ̈ ܡ̣ܢ ܐܲܪܥܵܬܼܵܐ:\nܘܚܵܕܼܪܝܼܢ ܟܘܼܡܪ̈ܲܝ ܐܵܘ ܡܸܬܿܕܲܒܼܪܝܼܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܘܗܵܘ̇ܝܵܐ ܒܸܙܚܵܐ ܟ̱ܠܵܗ̇ ܐܸܣܦܹܪ ܕܐܲܠܵܗ̈ܵܬܼܵܐ:\nܘܢܵܦ̇ܠܝܼܢ ܒܐܲܪܥܵܐ ܦܬܲܟܼܪܹ̈ܐ ܪ̈ܵܡܹܐ ܕܐܲܩܝܼܡܹ̇ܬܼ ܒܵܗ̇܀ ܐܸܢܗܘ̤ ܕܫܸܡܥܘܿܢ ܠܵܐ(ܡܸܬܼܪܲܦܸܐ ܡ̣ܢ ܬܵܘܕܝܼܬܹܗ:\nܠܵܐ ܩܵܐܹ̇ܡ ܐ̄ܢܵܐ ܘܐܸܥܪܘܿܩ ܐܝܼܬܼ ܠܝܼ ܡ̣ܢ ܝܘܼܠܦܵܢܹܗ܀ ܚܣܵܡܵܐ ܪܲܒܵܐ ܚܣܲܡ̣ ܣܵܛܵܢܵܐ ܒܗܵܘ̇ ܬܲܠܡܝܼܕܼܵܐ:\nܘܲܨܠ̣ܵܐ ܦܲܚܹ̈ܐ ܘܲܛ̣ܡܲܪ ܢܸܫܒܹ̈ܐ ܠܗܵܘ̇ ܫܲܪܝܼܪܵܐ܀ ܘܐܸܢ ܥܲܠ ܡܵܪܹܗ ܐܲܥܝܼܪ ܕܲܪܵܐ ܣܲܟܼܠܵܐ ܕܲܛ̣ܥܵܐ:\nܠܘܼܩܒܲܠ ܥܲܒܼܕܵܐ ܟܡܵܐ ܗ̣̄ܘ ܓܵܙܹ̇ܡ ܗ̄ܘܼܵܐ ܠܲܡܕܼܵܘܵܕܼܘ̣܀ ܥܲܡ ܐܲܠܵܗܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܥ̣ܒܲܕܼ ܬܲܟܼܬܿܘܼܫܵܐ:\nܥܲܠ ܒܲܪܢܵܫܵܐ ܟܡܵܐ ܣܵܥܹ̇ܐ ܗ̄ܘܼܵܐ ܒܡܲܪܵܚܘܼܬܹܗ܀","english":"To that head of the apostolic order, if he should consider, woe! The whole fleeing and vain proclamation from the faces. If in his truth Simon, the head of the disciples, stands, Behold, the likeness and image of me and my blood, my beloved. If the disciple perseveres in the beauty of this confession, The whole earth learns from him and goes astray from my teaching. If at his feet he does not sin, woe! in one of the forms, He brings forth wealth from the house of the father and scatters it. He enters and stands over the treasury of divinity, And spreads it out to the world in wealth, and I go astray. And all the images in the places become a mockery, And the high horn of paganism is broken. And the feasts of the idols cease from the lands, And the priests turn or are led towards God. And the whole sphere of the gods becomes a mockery, And the high idols that were set up in it fall to the ground. But if Simon is not healed from his confession, Woe! I do not stand and flee, I have from his teaching. Great damage has the Satan inflicted on that disciple, And he has set snares and hidden traps for that true one. And if against his Lord the foolish generation of the erring one has stirred, Against the servant, how much would he have raged against David? With God from God he made a contest, Against a human, how much would he have raged in his insolence?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫ ܓܘܼܕܵܐ ܕܲܫܠܝܼܚܘܼܬܼܵܐ","severity":"info","text":"The phrase 'head of the apostolic order' refers to Simon Peter as the leader of the apostles, a title that underscores his primacy in the early church hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܡܵܘܬܵܐ ܟܢܵܬܼܝ ܚܲܒܿܝܼܒܼܵܐ","severity":"info","text":"The phrase 'the likeness and image of me and my blood, my beloved' echoes the language of Christ's commission to Peter, possibly alluding to Matthew 16:18-19 where Peter is given the keys and called the rock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܬܲܟܼܪܘܼܬܼܵܐ","severity":"info","text":"The term 'paganism' (ܦܬܲܟܼܪܘܼܬܼܵܐ) reflects the Syriac Christian polemic against pagan worship, common in Jacob of Serugh's context of late antique religious competition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܪܵܐ ܣܲܟܼܠܵܐ ܕܲܛ̣ܥܵܐ","severity":"info","text":"The 'foolish generation of the erring one' parallels the biblical figure of David's adversary, as the text compares Satan's rage against Peter to his earlier rage against David, linking Old and New Testament narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"conditional clauses","severity":"info","text":"The passage is structured around a series of conditional clauses ('If...') that contrast the outcomes of Peter's steadfastness or failure, building a rhetorical argument for the apostolic foundation of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܢ ܠܲܩܠܝܼܕܼܵܘ̈ܗܝ ܠܵܐ ܚܵܛܹ̇ܦ","severity":"caution","text":"The phrase 'If at his feet he does not sin' is ambiguous: it may mean Peter does not stumble in his role, or it could be a textual corruption. The reading here follows the sense of Peter's fidelity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'If at his feet he does not sin' is ambiguous; it may refer to Peter's physical or moral stance.","The identity of 'the foolish generation of the erring one' is unclear; it may refer to a specific group or be a general polemic."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܒܪܲܒܵܐ ܫܲܪܝܼ(ܘܐܸܬ̤ܵܐ ܠܹܗ ܬܘܼܒܼ ܨܹܝܕܼ ܬܲܠܡܝܼܕܼܵܐ:\nܕܲܒܼܟܼܠ ܥܸܠ̈ܠܵܢ ܛܘܼܥܚܲ ܬܲܡܠܸܟܼ ܡܸܬܼܦܲܪܲܣ ܗ̄ܘܼܵܐ܀ ܙܩܲܦ̣ ܚܸܫܘܿܟܼܵܐ ܠܘܼܩܒܲܠ ܢܘܼܗܪܵܐ ܕܢܸܬܼܟܲܬܲܫ ܗ̄ܘܼܵܐ:\nܘܲܟܼܡܵܐ ܕܡܸܫܟܲܚ ܐܲܩܝܼܡ ܓܲܒܵܐ ܕܠܵܐ ܢܸܬܼܦܲܪܣܸܐ܀ ܐܲܡܪܲܚ̣ ܒܝܼܫܵܐ ܘܲܥ̣ܒܲܕܼ ܕܲܪܵܐ ܥܲܡ ܦܵܪܘܿܩܲܢ:\nܘܟܲܕܼ ܐܸܫܬܲܗܝܼ ܢܦܲܠ̣ ܐܲܝܟܼ ܒܲܪܩܵܐ ܠܥܹܝܢ ܡܲܠܲܐܟܹ̈ܐ ܀ ܘܙܵܥ̣ ܘܐܸܬܿܕܵܘܲܕܼ ܘܐܲܪܦܝܼ ܐܝܼܕܼܵܘ̈ܗܝ ܡ̣ܢ ܙܵܟܼܘܼܬܼܵܐ:\nܘܝܲܕܼܥܹܗ ܠܲܒܼܪܵܐ ܕܡܲܢ̣ܘܼ ܘܒܲܪ ܡܲܢ ܘܐܲܗܡ̣ܝܼ ܡܸܢܹܗ܀ ܘܫܲܪܝܼ ܡܲܪܟܸܢ ܒܲܝܢܵܬܼ ܟܸܢܫܹ̈ܐ ܕܲܝܗܘܼ̈ܕܼܵܝܹܐ:\nܘܡܲܠܸܦ ܟܸܫ̈ܠܹܐ ܠܟܼܵܗ̈ܢܹܐ ܘܣܵܦ̇ܪܹ̈ܐ ܘܙܲܕܘܼ̈ܩܵܝܹܐ܀ ܘܥܵܐܹ̇ܠ ܟܵܡܹ̇ܢ ܒܲܡܨܲܥܪ̈ܵܢܹܐ ܘܢܵܣ̈ܒܲܝ ܒܐܲܦܹ̈ܐ:\nܕܢܸܬܼܒܲܣܲܡ ܗ̄ܘܼܵܐ ܒܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ ܕܥܲܠ ܫܲܪܝܼܪܵܐ܀ ܘܲܡܚܲܪܟܸܫ(ܗ̄ܘܼܵܐ ܟܠ ܟܲܪ ܕܲܣܥܲܪ ܚܲܝ̈ܠܹܐ ܡܵܪܲܢ:\nܕܲܚܠܵܦ ܫܘܼܒܼܚܵܐ ܢܥܝܼܪ ܦܘܼ̈ܠܵܓܹܐ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ܀ ܘܡ̣ܢ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܲܣ̣ܥܲܪ ܡܵܪܲܢ ܠܹܗ ܚܵܛܹ̇ܦ ܗ̄ܘܼܵܐ:\n(ܕܲܒܼܥܸܠܙܒܼܘܿܒܼ ܠܲܡ ܐܲܦܸܩ̣ ܕܲܝܘܹ̈ܐ ܘܠܵܘ ܝܑܼܚܝܼܕܼܵܐ܀ ܒܲܙܒܲܢ ܟܵܗ̈ܢܹܐ ܥ̣ܒܲܕܼ ܠܹܗ ܚܲܒܼܪܹ̈ܐ:\nܒܲܙܒܿܢ ܪܹ̈ܫܹܐ ܘܫܲܠܝܼܵܢܹ̈ܐ ܠܣܝܼܥܬܹܗ ܐܲܝܬܿܝܼ܀ ܘܲܒܼܓܼܘܼ̈ܕܵܦܹܐ ܘܲܒܼܨܘܿܚ̈ܝܵܬܼܵܐ ܠܗܘܿܢ ܫܵܓܲܪ ܗ̄ܘܼܵܐ:\nܕܥܲܠ ܙܲܟܵܝܵܐ ܕܦܲܟܼܪܹܗ ܒܕܲܪܵܐ ܢܥܝܼܪ ܦܘܼ̈ܠܵܓܹܐ܀ ܗ̤ܘ ܕܹܝܢ ܫܸܡܫܵܐ ܡܸܬܼܥܲܫܲܢ ܗ̄ܘܼܵܐ ܡ̣ܢ ܛܸܠܵܠܵܐ:\nܘܟܼܠ ܟܲܪ ܕܐܵܙܹ̇ܠ ܡܲܥܪܸܩ ܗ̄ܘܼܵܐ ܠܹܗ ܡ̣ܢ ܐܘܼܪ̈ܚܵܬܼܵܐ܀ (ܒܙܸܠ̈ܓܲܝ ܢܘܼܗܪܵܐ ܡܦܲܪܣܸܐ ܗ̄ܘܼܵܐ ܠܹܗ ܘܲܡܓܲܠܸܐ ܠܹܗ:\nܘܝܵܗܹ̇ܒܼ ܐܲܬܼܪܵܐ(ܕܢܘܼܗܪܵܐ ܢܹܐܚܘܿܕܼ ܥܵܠܡܵܐ ܟ̱ܠܹܗ܀","english":"To that head of the apostolic order, if he should consider, woe! The whole fleeing and vain proclamation from the faces. If in his truth Simon, the head of the disciples, stands, Behold, the likeness and image of me and\n\nThe great one began again against the disciple: Over all the causes of error he was wont to be perplexed. He set up darkness against the light to contend. And as much as he could, he set up a side that was not perplexed. He said, \"Evil one,\" and made a generation with the Saviour. And when he was ashamed, he fell like lightning before the ranks of angels. And he trembled and was confounded and let his hands drop from victory. And he knew the son of the carpenter and the son of the carpenter and was silent before him. And he began to bend the houses of the priests of the Jews. And he taught stumbling-blocks to the priests and scribes and Sadducees. And he entered and stood in the marketplaces and took them in the face. He was delighted in their blasphemies against the true one. And he was stirring up every time that the Lord of forces performed a sign. Instead of glory, he stirred up divisions among the beholders. And from the signs that the Lord of forces performed, he was snatching: that Beelzebub did not bring out demons, and not the Only One. He made the priests his companions in the market. In the market, he brought heads and rulers to his party. And with blasphemies and mockeries he was dealing to them concerning the victorious one who contended in the generation. He stirred up divisions. That sun, however, was being troubled by the shadow. And every time it went, it would flee from him from the paths. With the rays of light, it would spread out for him and reveal him. And it would give place for the light to take hold of the whole world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܢܘܼܗܪܵܐ","severity":"info","text":"The phrase 'son of the carpenter' (bar naggarā) is a derogatory reference to Jesus, used by opponents to deny his divine sonship. Jacob of Serugh here dramatizes the devil's polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 16:23; Mark 8:33","severity":"info","text":"The devil's fall 'like lightning before the ranks of angels' echoes the Luciferian myth (cf. Isaiah 14:12; Luke 10:18) and the temptation of Peter (Matthew 16:23).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beelzebub","severity":"info","text":"Beelzebub (ܒܲܥܸܠܙܒܘܿܒ) is a Philistine deity reinterpreted in Jewish and Christian tradition as a prince of demons. Jacob contrasts the devil's claim that Beelzebub did not expel demons with Christ's unique power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct address to a narrative of the devil's actions, using a series of imperfect verbs (e.g., ܡܲܠܸܦ, ܥܵܐܹܠ) to depict habitual or ongoing opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sun and shadow","severity":"info","text":"The image of the sun troubled by the shadow, yet revealing it with rays, parallels Jacob's earlier use of light/darkness imagery (cf. passage 3) and echoes the Christological trope of truth overcoming falsehood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܝܲܕܼܥܹܗ ܠܲܒܼܪܵܐ ܕܡܲܢ̣ܘܼ ܘܒܲܪ ܡܲܢ","severity":"caution","text":"The repetition 'son of the carpenter and the son of the carpenter' may be a scribal dittography or an emphatic rhetorical doubling. The Syriac text is ambiguous; the English draft renders it as a single phrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of the carpenter and the son of the carpenter' may be a scribal error or deliberate repetition; the intended sense is likely a single reference to Jesus.","The verb 'ܡܲܠܸܦ' (teach) could be read as 'he taught' or 'he was teaching'; the imperfect aspect is retained in the translation."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܲܒܼܟܼܠ ܚܲܝ̈ܠܹܐ(ܕܲܣܥܲܪ ܡܵܪܲܢ ܚܵܐܲܪ ܗ̄ܘܼܵܐ ܗ̤ܘ:\nܘܫܵܓܹ̇ܫ ܢܸܕܼܠܘܿܚ ܒܲܝܢܵܬܼ ܟܸܢܫܹ̈ܐ(ܠܲܕܼܫܵܡܲܥ ܠܹܗ܀ ܗܘ̤ܵܐ ܠܹܗ ܐܲܬܼܪܵܐ ܘܲܢܦܲܠ̣ ܒܲܙܒܲܢ ܥܲܠ ܬܲܠܡܝܼܕܼܵܐ:\nܘܲܒܼܝܲܥܢܘܼܬܼܵܐ ܣܲܪܚ̣ܵܗ̇ ܠܢܲܦ̮ܫܹܗ ܡ̣ܢ ܚܹܐܪܘܼܬܼܵܐ܀ ܦܲܫ̣ܚܹܗ ܠܝܗ̄ܘܼܕܼܵܐ ܡ̣ܢ ܗܵܝ̇ ܓܘܼܕܵܐ ܕܬܲܠܡܝܼܕܼܘܼܬܼܵܐ:\n(ܘܲܠܚܲܫ̣ ܕܲܓܸܿܠ̣ ܥܲܒܼܕܹܗ ܚܲܒܼܪܹܗ ܒܢܸܟܼܠܵܐ ܣܲܢܝܵܐ܀ ܦܲܚܵܐ ܪܲܒܵܐ ܕܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܨܠ̣ܵܐ ܠܲܝܗܘܼܕܼܵܐ:\nܘܨܵܕܹܗ(ܘܐܲܦܠܹܗ ܒܓܲܢܵܒܼܘܼܬܼܵܐ ܘܡܲܚܢܘܿܩܝܼܬܼܵܐ܀ ܘܐܸܠܘܼ ܡܨܹܐ ܗ̄ܘܼܵܐ ܠܟܼܠܗܘܿܢ ܒܲܕܲܪ ܕܲܟܼܢܝܼܫܝܼܢ ܗ̄ܘܼܵܘ:\nܕܲܕܼܚܸܠ̣ ܗ̄ܘܼܵܐ ܠܹܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ܀ ܚܸܘܝܵܐ ܪܲܒܵܐ ܢܲܟܼܬܵܗ̇ ܒܥܸܩܒܼܵܗ̇ ܠܲܫܠܝܼܚܘܼܬܼܵܐ:\nܘܲܦܣܲܩܬܹܗ ܗ̤ܝ ܠܗܵܘ̇ ܗܲܕܵܡܵܐ ܘܝܲܗ̄ܒܼܬܹܗ ܠܐܲܪܥܵܐ܀ (ܦܸܟܼܪܲܬ̤ ܚܵܨܲܬ̤ ܬܦܘܼܫ ܡܸܪܬܼܵܐ ܒܚܲܕܼ ܗܲܕܵܡܵܐ:\nܘܲܗܘ̤ܵܐ ܢܛܝܼܪܵܐ ܟ̱ܠܹܗ ܓܘܼܫܡܵܐ ܕܠܵܐ ܢܸܬܼܚܲܒܲܠ܀ ܢܦܲܠ̣ ܗ̄ܘܼܵܐ ܝܗ̄ܘܼܕܼܵܐ ܒܚܲܒܼܠܵܐ ܕܦܲܣܩܹܗ ܡ̣ܢ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܥܲܠ ܕܲܡܠܸܐ ܗ̄ܘܼܵܐ ܓܵܘܹܗ ܡܸܪܬܼܵܐ ܦܲܪܬܹܗܚܹܐܦܹܗ܀ ܘܥܲܠ̣ ܗܲܕܵܡܵܐ ܐ̄ܚܪܹܢܵܐ ܚܠܵܦܵܘܗܝ ܥܲܡ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܲܕܼܠܵܐ ܫܘܼܡܬܼܵܐ ܩܵܘܝܼ ܦܲܓܼܪܵܗ̇ ܕܲܫܠܝܼܚܘܼܬܼܵܐ܀ ܠܵܘ ܒܲܝܗܘܼܕܼܵܐ ܫܲܪܝܼ ܒܝܼܫܵܐ ܕܢܸܨܠܸܐ:\nܐܸܠܵܐ ܒܪܲܒܵܐ ܘܡܵܪܵܐ ܕܟܼܠܗܘܿܢ ܡܵܪ̈ܵܘܵܬܼܵܐ܀ ܘܟܲܕܼ ܡܲܦܘܼܠܬܵܐ ܩܲܕܝܼ ܒܕܲܪܵܐ ܕܚܝܼܠܵܐ ܕܲܥ̣ܒܲܕܼ:\nܦܵܫ̣ ܗ̄ܘܼܵܐ ܘܲܒܼܗܸܬܼ ܡ̣ܢ ܙܲܟܵܝܵܐ ܕܦܲܪܣܝܼ ܙܹܐܦܹܗ܀ ܘܒܼܵܬܲܪ ܗܵܢܵܐ ܢܒܲܚ̣ ܗ̄ܘܼܵܐ ܒܫܸܡܥܘܿܢ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܒܼܐܝܼܕܼܵܐ ܒܐܝܼܕܼܵܐ ܓܲܫ̣ ܗ̄ܘܼܵܐ ܠܟܼܠܗܘܿܢ ܥܲܒܼ̈ܕܹܐ ܛܵܒܹ̈ܐ܀","english":"And with all his might, our Lord looked upon him, and he was troubled and confounded in the midst of the stones, for he heard him. A place was given to him, and he fell in haste upon the disciple. And in his haste, he deprived himself of freedom. He separated Judas from that band of discipleship, and made his fellow a partner in the evil deed with a full measure. A great snare of the love of money struck Judas, and it caught him and cast him down into greed and avarice. And if he had been able to do so to all the rest of the pure ones, he would have feared from the beginning of their deeds. The great serpent placed its tail in the footprint of the apostolate, and cut off that member and cast it to the ground. A bitter thought remained in one member, and the whole body remained safe without being harmed. Judas fell into the ruin that cut him off from the disciples, and because bitterness filled him, he burst apart. And another member was placed in his stead among the disciples, and without blemish the body of the apostolate remained firm. It was not in Judas that the evil of the cross began, but in the great one and master of all the lords. And when the first fall was in the generation of the mighty one who did it, he remained and was ashamed before the victor who spread his net. And after this, he laughed at Simon, the head of the disciples, and hand in hand he mocked all the good deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܒܼܟܼܠ ܚܲܝ̈ܠܹܐ","severity":"info","text":"The phrase 'with all his might' (Syriac: ܘܲܒܼܟܼܠ ܚܲܝ̈ܠܹܐ) describes the intensity of Christ's gaze, which troubles and confounds the adversary. This emphasizes the divine power confronting error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܠܝܼܚܘܼܬܼܵܐ","severity":"info","text":"The term 'apostolate' (Syriac: ܫܠܝܼܚܘܼܬܼܵܐ) refers to the body of apostles or the office of apostleship. Here it is personified as a body whose integrity is threatened by Judas's betrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܘܝܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great serpent' (Syriac: ܚܸܘܝܵܐ ܪܲܒܵܐ) alludes to the serpent of Genesis or the devil, echoing biblical imagery of temptation and corruption. This aligns with Jacob's typological reading of Satan's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗ̄ܘܼܕܼܵܐ","severity":"info","text":"Judas (Syriac: ܝܗ̄ܘܼܕܼܵܐ) is identified as the betrayer, but the text notes the evil began not with him but with 'the great one and master of all the lords'—likely Satan. This reflects a patristic emphasis on Satan as the ultimate source of betrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܗܸܬܼ","severity":"info","text":"The passage moves from the serpent's attack on the apostolate to the replacement of Judas, then to Satan's shame and mockery of Simon Peter. This chiastic structure highlights the restoration of apostolic integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܸܟܼܪܲܬ̤ ܚܵܨܲܬ̤","severity":"caution","text":"The phrase 'bitter thought' (Syriac: ܦܸܟܼܪܲܬ̤ ܚܵܨܲܬ̤) is ambiguous: it may refer to a lingering resentment in Judas or a corrupting influence. The translation 'bitter thought' is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one and master of all the lords' is ambiguous: it could be Satan or a human figure like Caiaphas; the reading as Satan is taken.","The phrase 'bitter thought' (ܦܸܟܼܪܲܬ̤ ܚܵܨܲܬ̤) may refer to a psychological state or a demonic influence; the translation opts for the former."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܘܲܢܚܸܬܼ ܐܸܫܟܲܚ̣ ܗܵܘ̇ ܕܲܛܥܝܼܢ ܗ̄ܘܼܵܐ ܟܝܼܣܵܐ ܫܲܪܝܵܐ:\nܘܲܒܼܓܼܵܘ ܟܝܼܣܵܐ ܨܠ̣ܵܐ ܠܹܗ ܦܲܚܵܐ ܘܨܵܕܹܗ ܬܲܡܵܢ܀ ܓܲܢܵܒܼܘܼܬܼܵܐ ܘܢܸܟܼܠܵܐ ܪܲܒܵܐ ܘܕܲܓܵܠܘܼܬܼܵܐ:\nܐܲܠܦܹܗ ܠܓܲܒܼܝܵܐ ܘܥܲܒܼܕܹܗ ܣܪܝܼܚܵܐ ̣ܢ ܬܲܠܡܝܼ̈ܕܹܐ܀ ܫܡܲܥ ܐܲܢ̄ܬܿ ܗܵܫܵܐ ܕܡ̣ܢ ܥܸܠ̈ܠܵܬܹܗ ܕܗܵܘ̇ ܢܘܼܟܼܪܵܝܵܐ:\nܩ̣ܪܵܝܗܝ ܣܵܛܵܢܵܐ ܡܫܝܼܚܵܐ ܠܫܸܡܥܘܿܢ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ܀ ܗ̤ܘ ܚܣܲܡ̣ ܗ̄ܘܼܵܐ ܒܹܗ ܘܗ̤ܘ ܩ̣ܪܸܒܼ ܨܹܐܕܼܵܘܗܝ ܕܲܢܠܲܚܸܫ ܒܹܗ:\nܕܐܸܢ ܡܸܫܟܲܚ ܗ̄ܘܼܵܐ ܡ̣ܢ ܪܲܒܿܘܼܬܹܗ ܒܦܲܚܵܐ ܢܸܫܕܹܝܘܗܝ܀ ܥܲܠ̣ ܗ̄ܘܼܵܐ ܨܹܐܕܼܵܘܗܝ ܒܲܥܪܝܼܡܘܼܬܼܵܐ ܕܚܸܘܝܵܐ ܚܲܒܼܪܹܗ:\nܕܐܸܢ ܝܵܗܹ̇ܒܼ ܠܹܗ ܐܲܬܼܪܵܐ ܠܘܵܬܹܗ ܩܠܝܼ̈ܕܹܐ ܢܸܚܛܘܿܦ܀ ܡܸܚܕܼܵܐ ܕܩܲܒܸܿܠ̣ ܗܵܘ̇ ܓܸܠܝܵܢܵܐ ܡܸܢܹܗ ܕܐܲܒܼܵܐ:\nܘܲܫܩܲܠ̣ ܘܲܢܦܲܩ̣ ܛܘܼܒܼܵܐ ܪܲܒܵܐ ܡܸܢܹܗ ܕܲܒܼܪܵܐ܀ ܘܲܒܼܫܲܬܼܐ̱ܣܬܼܵܐ ܕܥܹܕܬܵܐ ܐܸܬܿܬܿܣܝܼܡ ܐܲܝܟܼ ܫܲܪܝܼܪܵܐ:\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܩܠܝܼ̈ܕܹܐ ܒܪܵܐ ܕܲܢܦܲܪܢܸܣ ܒܲܝܬܹܗ ܕܐܲܒܼܘܼܗܝ܀ ܣܵܡ̣ ܣܵܛܵܢܵܐ ܒܵܬܲܪ ܥܸܩܒܹܗ ܕܗܵܘ̇ ܬܲܠܡܝܼܕܼܵܐ:\nܘܠܹܗ ܪܵܗܹ̇ܐ ܗ̄ܘܼܵܐ ܕܐܸܢ ܡܸܫܟܲܚ ܗ̄ܘܼܵܐ ܢܣܝܼܡ ܒܹܗ ܡܘܼܡܵܐ܀ ܘܫܲܪܝܼ ܡܵܪܲܢ ܕܲܢܡܲܠܸܠ ܗ̄ܘܼܵܐ ܡܸܛܠ ܚܲܫܹܗ:\nܘܲܠܬܲܠܡܝܼܕܼܵܘ̈ܗܝ ܢܸܓܼܠܸܐ ܐ̄ܪܵܙܵܐ ܕܲܙܩܝܼܦܘܼܬܹܗ܀ ܡܲܠܸܠ̣ ܡܵܪܲܢ ܡܸܛܠ ܩܸܛܠܹܗ(ܘܡܸܛܠ ܚܲܫܹܗ:\nܕܠܸܐܡܲܬܼܝ ܘܐܲܝܟܲܢ ܣܵܒܹ̇ܠ ܟܠܗܹܝܢ ܡ̣ܢ ܝܗ̄ܘܼ̈ܕܼܵܝܹܐ܀ ܥܲܕܼܠܵܐ ܢܸܗܘܸܐ(ܐ̄ܡܲܪ ܡܘܿܢ ܗܵܘܹ̇ܐ ܕܢܲܠܸܦ ܐܸܢܘܿܢ:\nܕܲܒܼܨܸܒܼܝܵܢܹܗ ܪܵܟܹܒܼ ܩܲܝܣܵܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ܀ ܬܢ̣ܵܐ ܠܲܫܠܝܼܚܵܘ̈ܗܝ ܡܘܿܢ ܓܵܕܹܫ ܠܹܗ ܡ̣ܢ ܙܩ̈ܘܿܦܹܐ:\nܘܲܒܼܗܵܝ̇ ܥܸܠܬܼܵܐ(ܩܪܸܒܼ ܣܵܛܵܢܵܐ ܢܚܵܘܸܐ ܕܝܼܠܹܗ܀","english":"And he found the one who had gone astray, the net was cast. And within the net, the snare fell and caught him there. Deception and great cunning and falsehood: he taught the chosen one and made him reprobate among the disciples. Hear now from the causes of that wretch: Christ called Simon, the head of the disciples, 'Satan.' He had been envious of him, and he drew near to him to whisper to him, that if he could, from his greatness, he would cast him into the net. He was upon him with the nakedness of a serpent, his companion, that if he gave him a place beside him, he would snatch the keys. Immediately, that revelation received from the Father, and he took and brought forth great goodness from the Son. And upon the foundation of the Church, he was placed as a true one, and he gave him the keys, the Son who would open the house of his Father. He placed 'Satan' after the heel of that disciple, and he was running that if he could, he would place a blemish in him. And our Lord began to speak because of his passion, and to his disciples he revealed the mystery of his crucifixion. Our Lord spoke concerning his murder and his passion: when and how he would suffer all from the Jews. Until then, he was not saying, 'How will it be that I should teach you?' that by his will he would mount the wood of the crucifixion. Come to his apostles, 'How will it be for him from the crosses?' And for that reason, Satan drew near to show that it was his.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܛܵܢܵܐ","severity":"info","text":"The Syriac term ܣܵܛܵܢܵܐ (sāṭānā) is used here both as a proper name for Satan and as a title applied by Christ to Simon Peter. This dual usage underscores the rhetorical inversion Jacob employs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 16:23","severity":"info","text":"The passage alludes to the Gospel episode where Christ calls Peter 'Satan' (Matthew 16:23). Jacob of Serugh reinterprets this as a moment of testing and revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"keys","severity":"info","text":"The mention of 'keys' given to Peter alludes to the tradition of Peter as the keeper of the keys to the Kingdom, a motif developed in Syriac and later Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a narrative of Judas's corruption to a direct address about Peter's encounter with Satan, marking a structural pivot in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Satan","severity":"info","text":"Jacob's portrayal of Satan as actively tempting Peter and seeking to place a 'blemish' reflects a broader Syriac tradition of Satan as a persistent adversary of the apostles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܘܲܒܼܫܲܬܼܐ̱ܣܬܼܵܐ ܕܥܹܕܬܵܐ' (upon the foundation of the Church) may refer either to Peter's role as the foundational figure or to the literal foundation of the church building; the reading taken is the former.","The identity of 'the chosen one' (ܓܲܒܼܝܵܐ) earlier in the passage is ambiguous; it could refer to Judas or to another disciple; the context suggests Judas."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܡܲܠܟܹܗ ܠܫܸܡܥܘܿܢ ܐܲܝܟܼ ܕܲܠܪܵܚܡܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܕܢܲܣܓܸܐ ܢܸܚܲܫ ܘܐܲܝܟܼ ܚܲܒܿܝܼܒܼܵܐ ܒܥܵܩܬܼܵܐ ܢܸܒܼܠܲܥ܀ ܕܢܸܨܠܸܐ ܗ̄ܘܼܵܐ ܠܹܗ ܦܲܚܵܐ ܐ̄ܚܪܹܢܵܐ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘܼܵܐ:\nܕܫܲܪܝܼܪܵܐ ܗ̄ܘܼܵܐ ܘܚܘܼܒܵܐ ܕܪܲܒܹܗ ܠܵܐ ܡܚܲܠܸܦ ܗ̄ܘܼܵܐ܀ ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܠܵܐ ܢܵܚܹܬܼ ܗ̄ܘܼܵܐ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܐܵܦܠܵܐ ܕܢܸܓܼܢܘܿܒܼ ܐܵܘ ܕܲܢܕܲܓܸܠ ܐܵܘ ܕܢܸܫܬܲܚܠܲܦ܀ ܒܗܵܝ̇ ܪܵܚܡܘܼܬܼܵܐ ܕܩܵܐܹ̇ܡ ܗ̄ܘܼܵܐ ܒܵܗ̇ ܨܠ̣ܵܐ ܠܹܗ ܦܲܚܵܐ:\nܕܡܸܢܹܗ ܕܚܘܼܒܵܐ ܢܹܐܥܸܐ ܫܦܵܝܵܐ ܕܒܼܵܠܲܥ̇ ܗ̄ܘܼܵܐ ܒܹܗ܀ ܫܹܐܕܼܵܐ ܕܥܵܩܬܼܵܐ ܥܲܠ̣ ܗ̄ܘܼܵܐ ܩܵܡ̣ ܠܹܗ ܩܕܼܵܡ ܬܲܪܥܝܼܬܹܗ:\nܘܲܠܒܸܫ̣ ܚܲܫܵܐ ܡܸܛܠ ܫܲܪܒܵܗ̇ ܕܲܙܩܝܼܦܘܼܬܼܵܐ܀ ܐܸܬܿܬܿܥܝܼܩ ܫܸܡܥܘܿܢ ܐܲܝܟܼ ܩܲܪܝܼܒܼܵܐ ܘܲܫܩܝܼܠ ܛܲܥܢܵܐ:\nܗ̤ܝ ܗܵܝ̇ ܥܵܩܬܼܵܐ ܕܐܝܼܬܼ ܗ̄ܘܼܵܐ ܒܢܲܦ̮ܫܹܗ ܕܣܵܛܵܢܵܐ ܗ̄ܘܼܵܬܼ܀ ܚܲܫ̣ ܐܲܝܟܼ ܪܵܚܡܵܐ ܒܗܵܠܹܝܢ ܛܸܒܹ̈ܐ ܕܚܲܫܵܐ ܕܲܫܡܲܥ̣:\nܘܲܕܼܚܸܠ̣ ܘܐܸܬܿܬܿܥܝܼܩ ܡܸܛܠ ܪܲܒܹܗ ܐܲܝܟܼ ܩܲܪܝܼܒܼܵܐ܀ ܚܲܝܘܼܣܬܼܵܢܵܐ ܚܠܵܦ ܫܲܪܝܼܪܵܐ ܗܘ̤ܵܐ ܬܲܠܡܝܼܕܼܵܐ:\nܘܫܲܪܝܼ ܢܸܬܸܿܠ ܡܸܠܟܹ̈ܐ ܪ̈ܦܲܝܵܐ ܠܒܲܪ ܐܲܠܵܗܵܐ܀ ܠܵܐ ܡܵܪܝ ܠܵܐ ܡܵܪܝ ܬܸܣܒܿܘܿܠ ܚܲܫܹ̈ܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ:\nܘܠܵܐ ܢܸܩܪܘܿܒܼ ܠܵܟܼ ܚܲܫܵܐ ܘܡܵܘܬܵܐ ܒܚܲܕܼ ܡ̣ܢ ܐܸܣܟܹܝܡ܀ ܚܵܣ ܠܵܟܼ ܕܲܬܼܡܘܼܬܼ ܐܵܘ ܬܸܬܼܒܲܙܲܚ ܡ̣ܢ ܝܗ̄ܘܼ̈ܕܼܵܝܹܐ:\nܚܵܣ ܠܵܟܼ ܬܸܚܲܫ ܐܵܘ ܬܸܨܛܲܥܲܪ ܡ̣ܢ ܙܵܩ̈ܘܿܦܹܐ܀ ܠܵܐ ܗܵܟܲܢܵܐ ܠܵܐ ܢܸܦ̮ܓܲܥ ܒܵܟܼ ܚܲܫܵܐ ܡܵܪܲܢ:\nܚܲܣܝܵܐ ܕܡܸܡܬܼܘܿܡ ܚܵܣ(ܬܸܨܛܲܚܸܐ ܡ̣ܢ ܫܵܓܼܘܿܫܹ̈ܐ܀ ܫܲܦܝܼܪܝܼܢ ܠܵܟܼ ܚܲܝܹ̈ܐ ܘܫܘܼܒܼܚܵܐ ܕܒܲܪ ܚܲܝܵܐ ܐܲܢ̄ܬܿ:\nܣܢܸܐ ܠܵܟܼ ܡܵܘܬܵܐ ܚܵܣ ܠܵܟܼ ܕܲܬܼܡܘܼܬܼ ܡܲܚܸܐ ܡܝܼ̈ܬܹܐ܀","english":"He made Simon a king, as if to the beloved of the Son of God: he multiplied affliction, and like a beloved one he swallowed him in the snare. He had set another trap for him, which he could not find: that he was true, and the love of his master would not change. For the love of money, the head of the disciples did not fall; nor for the love of Jacob, nor for deceit, nor for change. In that love in which he stood, a trap was set for him: from the love of affliction, a fine morsel that swallowed him up. The demon of affliction stood before his mind, and put on affliction because of the nature of the crucifixion. Simon was troubled like a near one and took a burden: that same affliction that was in the soul of Satan. He felt affliction like a lover in these tricks of affliction that he heard; and he feared and was troubled because of his master, like a near one. The beast became instead of the true disciple, and began to cast loose counsels to the Son of God: \"Do not, my lord, do not, my lord, bear the afflictions of the crucifixion; and do not approach affliction and death in any manner. Beware lest you die or be mocked by the Jews; beware lest you suffer or be tormented by the crucifiers. Not thus, not thus, shall affliction touch you, my lord; the hidden one, who from anything is hidden, shall be purified from the persecutors. Life and glory of the Living One are fair for you; death is hateful for you, beware lest you die, you who raise the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܠܟܹܗ ܠܫܸܡܥܘܿܢ","severity":"info","text":"The phrase 'He made Simon a king' is ironic: Satan elevates Simon in appearance to ensnare him, contrasting with Simon's true humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܵܩܬܼܵܐ","severity":"info","text":"The Syriac term ܥܵܩܬܼܵܐ ('affliction') is a key motif, linked to the crucifixion (ܙܩܝܼܦܘܼܬܼܵܐ) and the demonic temptation of Simon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܣ ܠܵܟܼ ܕܲܬܼܡܘܼܬܼ ܐܵܘ ܬܸܬܼܒܲܙܲܚ","severity":"info","text":"The warning 'Beware lest you die or be mocked by the Jews' echoes the temptations of Christ in the Gospels, particularly the mockery and death threats in Matthew 27:39-44.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܙܩܝܼܦܘܼܬܼܵܐ","severity":"info","text":"The term 'crucifixion' (ܙܩܝܼܦܘܼܬܼܵܐ) is central to Jacob's typology: Simon's temptation mirrors Christ's passion, a common theme in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܹܐܕܼܵܐ ܕܥܵܩܬܼܵܐ","severity":"info","text":"The 'demon of affliction' parallels the figure of Satan in earlier passages, personifying the temptation that Simon faces, akin to the demonic whisperer in the previous section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܡܵܪܝ ܠܵܐ ܡܵܪܝ","severity":"info","text":"The repeated 'Do not, my lord' marks a rhetorical shift to direct speech, intensifying the dramatic temptation scene and contrasting with the narrative voice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beloved of the Son of God' (ܪܵܚܡܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ) is ambiguous: it may refer to Simon Peter or to a generic figure of loyalty.","The phrase 'the hidden one' (ܚܲܣܝܵܐ) is ambiguous: it could refer to Christ or to a divine attribute, but the context suggests a reference to Christ's hidden nature."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܒܗܵܠܹܝܢ ܡܸܠܟܹ̈ܐ ܫܲܓܘܼ̈ܫܬܼܵܢܹܐ ܕܚܘܼܒܵܐ ܪܲܦܝܵܐ:\nܟܵܐܹ̇ܐ ܗ̄ܘܼܵܐ ܒܹܗ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ ܕܠܵܐ ܢܸܚܲܫ ܗ̄ܘܼܵܐ܀ ܘܒܼܵܚܲܪ ܠܸܒܵܐ ܚ̣ܙܵܗ̇ ܗ̄ܘܼܵܐ ܠܢܲܦ̮ܫܹܗ ܕܡܲܢ ܫܵܓܹ̇ܫ ܠܵܗ̇:\nܘܝܲܕܼܥܹܗ ܠܡܲܡܠܠܵܐ ܕܡ̣ܢ ܐܲܝܟܵܐ ܗ̄ܘܼܵܐ ܐܲܝܟܼ ܝܵܕܲܥ̇ ܟܠ܀ ܒܟܸܣܝܵܐ ܕܵܩܹܗ ܠܗܵܘ̇ ܚܘܼܫܵܒܼܵܐ ܕܙܵܥ̇ ܒܲܫܠܝܼܚܵܐ:\nܕܚܸܘܝܵܐ ܙܲܪܥܹܗ ܘܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ ܕܗܵܘ̇ ܬܲܠܡܝܼܕܼܵܐ܀ ܘܡܸܚܕܼܵܐ ܐܸܬܿܬܿܦܝܼܪ ܠܘܼܩܒܲܠ ܫܸܡܥܘܿܢ ܟܲܕܼ ܪܵܚܹ̇ܡ ܠܹܗ:\nܘܐܲܝܟܼ ܕܲܒܼܚܸܡܬܼܵܐ ܩ̣ܪܵܝܗܝ ܣܵܛܵܢܵܐ ܘܲܫܠܝܼܚܵܐ ܗ̄ܘܼܵܐ܀ ܠܡܸܠܟܵܐ ܪܲܦܝܵܐ(ܕܡ̣ܢ ܣܵܛܵܢܵܐ:\nܟܲܕܼ ܗ̤ܘ ܫܠܝܼܚܵܐ ܒܕܼܝܼܠܹܗ ܩܵܘܝܼ ܨܹܝܕܼ ܦܵܪܘܿܩܲܢ܀ ܠܗܵܘ̇ ܚܘܼܫܵܒܼܵܐ ܥܲܝܘܼܩܬܼܵܢܵܐ ܕܐܝܼܬܼ ܗ̄ܘܼܵܐ ܒܫܸܡܥܘܿܢ:\nܩ̣ܪܵܝܗܝ ܣܵܛܵܢܵܐ ܕܠܵܐ ܫܵܠܹ̇ܡ ܗ̄ܘܼܵܐ ܠܲܙܩܝܼܦܘܼܬܼܵܐ܀ ܚܸܘܝܵܐ ܕܐܲܒܲܚ̣ ܡܵܘܬܵܐ ܠܵܐܕܼܵܡ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ:\nܝܲܗ̣̄ܒܼ ܗ̄ܘܼܵܐ ܡܸܠܟܵܐ ܕܠܵܐ ܢܸܚܲܫ ܗ̄ܘܼܵܐ ܒܪܵܐ ܒܲܙܩܝܼܦܵܐ܀ ܘܲܕܼܝܵܕܲܥ̇ ܗ̄ܘܼܵܐ ܕܲܒܼܬܼܘܼܠܬܵܐ ܡܲܢ ܡܵܠܹ̇ܟܼ ܗ̄ܘܼܵܐ:\nܠܪܵܚܡܹܗ ܨܲܥܲܪ ܡܸܛܠ ܣܵܢܐܵܐ ܕܫܵܓܹ̇ܫ ܗ̄ܘܼܵܐ ܠܹܗ܀ ܠܵܘ ܐܲܝܟܼ ܚܵܘܵܐ ܩܲܒܸܿܠ̣ ܡܸܠܟܵܐ ܪܲܦܝܵܐ ܡܵܪܲܢ:\nܕܥܲܠܗܵܝ̇ ܐܸܬ̤ܵܐ(ܕܢܸܪܨܹܗ ܠܓܼܵܪܣܵܐ ܒܲܙܩܝܼܦܘܼܬܹܗ܀ ܠܵܐ ܐܸܫܬܲܕܲܠ ܡ̣ܢ ܬܲܠܡܝܼܕܼܵܐ ܕܪܵܚܹ̇ܡ ܗ̄ܘܼܵܐ ܠܹܗ:\nܕܢܲܪܦܸܐ ܙܩܝܼܦܵܐ ܕܚܲܝܹ̈ܐ ܠܥܵܠܡܵܐ ܒܹܗ ܡܸܫܬܲܟܼܚܝܼܢ܀ ܥܲܠ ܕܲܒܼܥ̣ܵܐ ܗ̄ܘܼܵܐ ܢܒܲܛܠܹܗ ܡܸܢܹܗ ܩܪܵܝܗܝ ܣܵܛܵܢܵܐ:\nܠܣܵܛܵܢܵܐ ܓܹܝܪ ܐܲܥܝܼܩ ܡܵܘܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ܀ ܙܸܠ ܣܵܛܵܢܵܐ ܘܫܲܢܵܐ ܠܒܸܣܬܲܪܝ ܐܵܡܲܪ ܗ̄ܘܼܵܐ ܠܹܗ:\nܠܵܐ ܬܥܲܪܩܸܠ ܠܝܼ ܐܘܼܪܚܵܐ ܕܐܲܪܡܝܼ̇ܬܼ ܨܹܝܕܼ ܓܵܓܼܘܼܠܬܵܐ܀","english":"In these troubled kings of love, the chief of the apostles was casting about without suspicion. And later, his heart saw that his own self was troubling her, and he knew the speech of the one from whence he was, like the Knower of All. In secret, he was pursuing that thought which was stirring in the apostle: that the seed was the serpent's, not his own, that disciple. And immediately he was revealed before Simon, while loving him, and as if in anger he called him Satan, and he was an apostle. To the king of love (of the one from Satan), while that apostle in his own right stood firm for the Savior. That oppressive thought which was in Simon, he called him Satan, who was not completed to the cross. The serpent of our father, death to Adam in the house of the trees, gave counsel without suspicion to the son of the cross. And he who knew that the virgin would counsel, he afflicted his friend because of the trouble that was disturbing him. Not like Eve did the king of love, our Lord, receive counsel, on whom came the serpent's sting to his side in his crucifixion. He was not troubled by the disciple who loved him, that he might loosen the cross of life, through which the world is found. On account of what he was seeking, he abolished from him, calling him Satan, for to Satan he made bitter the death of the Son of God. \"Go, Satan, and cast yourself behind me,\" he was saying to him: \"Do not obstruct for me the way of the casting of the net for the thief.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܟܵܐ ܪܲܦܝܵܐ","severity":"info","text":"The phrase 'king of love' (ܡܸܠܟܵܐ ܪܲܦܝܵܐ) is a recurring epithet for Christ in this homily, contrasting with the 'troubled kings' of worldly affections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܸܠ ܣܵܛܵܢܵܐ ܘܫܲܢܵܐ ܠܒܸܣܬܲܪܝ","severity":"info","text":"The command 'Go, Satan, and cast yourself behind me' echoes Matthew 16:23 (Get thee behind me, Satan), the dominical rebuke to Peter that forms the homily's title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܩܝܼܦܘܼܬܼܵܐ","severity":"info","text":"The 'cross' (ܙܩܝܼܦܘܼܬܼܵܐ) is a central symbol: Simon is 'not completed to the cross,' while Christ's crucifixion is the 'cross of life' through which the world is saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܸܘܝܵܐ ܕܐܲܒܲܚ̣ ܡܵܘܬܵܐ ܠܵܐܕܼܵܡ","severity":"info","text":"The serpent of Eden (the 'serpent of our father, death to Adam') is paralleled with Satan's temptation of Simon, linking the fall of Adam to the apostle's trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative description of Simon's inner turmoil to direct speech (Christ's command 'Go, Satan'), marking a climactic moment in the homily's dramatic retelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܠܟܵܐ ܪܲܦܝܵܐ(ܕܡ̣ܢ ܣܵܛܵܢܵܐ","severity":"caution","text":"The phrase 'king of love (of the one from Satan)' is syntactically ambiguous: it may mean Christ as king of love who comes from (i.e., opposes) Satan, or it could be a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'king of love (of the one from Satan)' is ambiguous: it may be a genitive of opposition or a scribal error.","The referent of 'her' (ܠܵܗ̇) in 'troubling her' is unclear; possibly the soul or the church."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܫܲܕܪܲܢܝ ܐܲܒܼܵܐ ܐܸܗܘܸܐ ܕܹܒܼܚܵܐ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ:\nܠܡܘܿܢ ܬܸܟܼܠܸܐ ܐܲܢ̄ܬܿ ܕܹܒܼܚܵܐ ܪܲܒܵܐ ܕܠܵܐ ܢܸܬܼܩܲܪܲܒܼ܀ ܥܪܘܿܩ ܡ̣ܢ ܩܘܼܕܼܡܲܝ ܐܸܡܛܸܐ ܠܡܵܘܬܵܐ ܕܲܡܛܲܝܼܿܒܼ ܠܝܼ:\nܕܒܹܗ ܫܵܪܹܐ ܐ̄ܢܵܐ ܐ̄ܣܝܼܪܹ̈ܐ ܕܲܫܝܘܿܠ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ܀ ܬܵܐ ܠܵܟܼ ܠܒܸܣܬܲܪܝ ܕܐܘܼܪܚܵܐ ܬܪܝܼܨܵܐܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ:\nܘܠܵܐ ܐ̄ܢܵܫ ܡܸܫܟܲܚ ܩܵܐܹ̇ܡ ܠܘܼܩܒܲܠܝ ܘܲܡܒܲܛܸܠ ܠܝܼ܀ ܬܘܼܩܠܬܵܐ ܐܢ̄ܬܿ ܠܝܼ(ܕܬܸܟܼܠܸܐ ܐܘܼܪܚܹܗ ܕܡܵܘܬܵܐ ܒܵܥܹ̇ܝܬܿ:\nܠܵܐ ܡܸܬܼܟܲܠܝܵܐ ܫܲܢܵܐ ܠܒܸܝܬܲܪܝ ܐܘܿ ܣܵܛܵܢܵܐ܀ ܩܲܠܝܼܠ ܛܵܘܪܵܐ ܐܝܼܬܼ ܠܝܼ ܘܡܲܛ̇ܝܼܬܼ ܨܹܝܕܼ ܓܵܓܼܘܼܠܬܵܐ:\nܡ̇ܢ ܐܲܦܝܼܣܵܟܼ ܕܬܸܟܼܠܸܐ ܐܘܼܪܚܵܐ(ܕܚܲܝܹ̈ܐ ܡܲܠܝܵܐ܀ ܫ̣ܦܲܪ ܠܝܼ ܘܲܗܘܹ̇ܝܬܼ ܒܟܲܪܣܵܐ ܒܛܝܼܢܵܐ ܒܐܘܿܪܝܵܐ ܝ̄ܠܝܼܕܼܵܐ:\nܒܢܲܗܪܵܐ ܥܡܝܼܕܼܵܐ ܙܩܝܼܦܵܐ ܟܵܠܹ̇ܐ ܘܲܚ̣ܝܵܐ ܐܵܕܼܵܡ܀ ܥܲܠ ܡܘܿܢ ܚܵܣ ܠܝܼ ܐܹܡܘܼܬܼ ܘܐܲܚܹܐ ܡܝܼ̈ܬܹܐ ܕܲܫܝܘܿܠ:\nܕܗܵܐ ܚܵܝ̇ܪܝܼܢ ܠܝܼ ܐܸܥܘܿܠ ܐܸܫܪܸܐ ܠܲܦܟܼܵܪ̈ܲܝܗܘܿܢ܀ ܐܸܠܘܼ ܟܠܲܝܬܵܢܝ ܐܵܘ ܡ̣ܢ ܒܲܛܢܵܐ ܐܵܘ ܡ̣ܢ ܝܲܠܕܵܐ:\nܐܵܘ ܡ̣ܢ ܢܲܗܪܵܐ ܦܫܝܼܩ ܗ̄ܘܼܵܐ ܕܬܸܟܼܠܹܝܢܝ ܡ̣ܢ ܓܵܓܼܘܼܠܬܵܐ܀ ܐܲܒܼܵܐ ܕܫܲܕܪܲܢܝ ܝܲܗ̣̄ܒܼ ܠܝܼ ܘܲܥܕܵܐ ܠܥܘܼ̈ܡܩܹܐ ܕܲܫܝܘܿܠ:\nܘܐܸܠܵܐ ܢܸܚ̇ܬܹܬܼ ܓܲܫ̇ܬܵܗ̇ ܠܗܵܘܬܼܵܐ ܠܵܐ ܗܵܦܹ̇ܟܼ ܐ̄ܢܵܐ܀ ܨܲܠܡܹܗ ܕܐܲܒܼܵܐ ܛܒܲܥ̣ ܒܲܣܝܵܢܵܐ ܘܗܵܐ ܢܵܚܹ̇ܬܼ ܐ̄ܢܵܐ:\nܐܸܕܼܠܹܝܘܗܝ ܒܲܩܢܘܿܡܝ ܘܐܸܠܵܐ ܫܩܲܠ̇ܬܹܗ ܠܵܐ ܣܵܠܹ̇ܩ ܐ̄ܢܵܐ܀ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ ܠܩܲܒܼܪܵܐ ܫܕܼܵܝܗܝ ܗ̄ܘܼܵܐ ܚܸܘܝܵܐ ܠܐܵܕܵܡ:\nܘܥܲܠܗܵܝ̇ ܐܸܬܹܝ̇ܬܼ ܐܸܥܘܿܠ ܐܲܦܩܹܗ ܡ̣ܢ ܐܲܒܼܕܵܢܵܐ܀","english":"Send me, Father, that I may be a sacrifice in place of sinners.  \nTo the cross, you are the great sacrifice that cannot be approached. Flee from before me, that I may reach the death prepared for me.  \nIn it, I will loose the bonds of Sheol from the darkness. Come to me, to the hidden place of the straight path, against the sufferings.  \nAnd no one can stand before me and hinder me. You are a support for me, that you may await the path of death that you desire.  \nUnhoped-for, you hasten to my house, O Satan. I have a little time, and I reach the place of the skull.  \nFrom your persuasion, that you may await the path of life that is full. It pleased me, and I became in the womb, hidden, born of the light.  \nIn the deep light, the crucified one stands, and Adam lives. Over death, I have compassion, that I may die and revive the dead of Sheol,  \nso that they may see me enter and loose their bonds. If you had hindered me, either from the belly or from the child,  \nor from the light, it would have been easy for you to await me from the skull. The Father who sent me gave me a promise for the depths of Sheol,  \nand otherwise I would have fallen, and her form would not have turned back. The image of the Father imprinted on the sign, and behold, I descend.  \nI raise him up in my place, and otherwise, she would not ascend. From Paradise to the tomb, the serpent cast Adam,  \nand over them I came to enter and bring him out from destruction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܲܕܪܲܢܝ ܐܲܒܼܵܐ ܐܸܗܘܸܐ ܕܹܒܼܚܵܐ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ","severity":"info","text":"The speaker (Simon Peter) asks the Father to send him as a sacrifice for sinners, framing his mission as vicarious atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܘܿܢ ܬܸܟܼܠܸܐ ܐܲܢ̄ܬܿ ܕܹܒܼܚܵܐ ܪܲܒܵܐ ܕܠܵܐ ܢܸܬܼܩܲܪܲܒܼ","severity":"info","text":"The address to the cross as the 'great sacrifice' echoes the typology of Christ as the sacrificial lamb, central to Syriac exegesis of the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the underworld or realm of the dead, here depicted as a place of bonds and darkness from which the speaker will release captives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܓܼܘܼܠܬܵܐ","severity":"info","text":"Golgotha (ܓܵܓܼܘܼܠܬܵܐ), 'the place of the skull,' is the site of the crucifixion, linking the speaker's journey to Christ's death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ ܠܩܲܒܼܪܵܐ ܫܕܼܵܝܗܝ ܗ̄ܘܼܵܐ ܚܸܘܝܵܐ ܠܐܵܕܵܡ","severity":"info","text":"The serpent casting Adam from Paradise to the tomb parallels the fall narrative in Genesis 3, reinterpreted as a descent into death that the speaker reverses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܠܘܼ ܟܠܲܝܬܵܢܝ ܐܵܘ ܡ̣ܢ ܒܲܛܢܵܐ ܐܵܘ ܡ̣ܢ ܝܲܠܕܵܐ","severity":"caution","text":"The phrase 'if you had hindered me, either from the belly or from the child' is ambiguous: it may refer to Satan's attempts to obstruct the incarnation or the speaker's mission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Father' who sends the speaker is ambiguous: it could be God the Father or a metaphorical father figure.","The phrase 'from the belly or from the child' is unclear; it may allude to Satan's interference in the birth or early life of Christ or the speaker."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܸܢܗ̤ܘ ܕܚܵܣ ܠܝܼ ܐܸܣܒܿܘܿܠ ܚܲܫܹ̈ܐ ܐܵܡܲܪ ܐܲܢ̄ܬܿ ܠܝܼ:\nܡܵܕܹܝܢ ܚܵܣ ܠܹܗ ܠܥܵܠܡܵܐ ܕܢܸܚܸܐ ܐܲܝܟܼ ܕܐܵܡܲܪ ܐܲܢ̄ܬܿ܀ ܡܸܠܬܼܵܟܼ ܗܵܕܲܐ ܗ̣̄ܝ ܐܹܦܘܼܫ ܐܸܢܵܐ ܡ̣ܢ ܓܵܓܼܘܼܠܬܵܐ:\nܘܲܢܦܘܼܫ ܒܲܫܝܘܿܠ ܨܲܠܡܵܐ ܪܲܒܵܐ ܕܠܵܐ ܢܸܬܼܚܲܕܲܬܼ܀ ܗܵܢܵܘ ܡܸܠܟܵܟܼ ܕܐܲܪܦܸܐ ܙܩܝܼܦܵܐ ܘܠܵܐ ܐܸܣܲܩ ܠܹܗ:\nܘܢܸܒܼܠܸܐ ܬܲܡܵܢ ܐܵܕܼܵܡ ܒܲܫܝܘܿܠ ܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ܀ ܐܸܢ ܠܝܼ ܬܸܟܼܠܸܐ ܡ̣ܢ ܨܹܝܕܼ ܡܵܘܬܵܐ ܠܚܲܝܹ̈ܐ ܣܵܢܹ̇ܝܬܿ:\nܕܐܸܠܵܐ ܡܝܼ̇ܬܹܬܼ ܠܵܐ ܡܸܫܬܲܟܼܚܝܼܢ ܚܲܝܹ̈ܐ ܠܐܵܕܼܵܡ܀ ܫܒܼܝܼܬܼܵܐ ܚܒܼܝܼܫܵܐ(ܒܢܸܩ̈ܥܲܝ ܩܲܒܼܪܹ̈ܐ ܘܗܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ:\nܐܲܝܬܸܐ ܫܒܼܝܼܬܼܵܐ ܠܡܘܿܢ ܬܸܟܼܠܹܝܢܝ ܐܲܢ̄ܬܿ ܡ̣ܢ ܦܘܼܪܩܵܢܵܐ܀ (ܛܪ̈ܘܼܢܹܐ ܕܲܫܝܘܿܠ ܒܲܙܘ ܩܸܢܝܵܢܲܝ̈ ܥܪܘܿܩ ܡ̣ܢ ܩܘܼܕܼܡܲܝ:\nܐܹܙܲܠ ܐܲܝܬܸܐ ܩܸܢܝܵܢܝ ܕܲܒܼܙܝܼܙ ܡ̣ܢ ܓܲܢܵܒܹ̈ܐ܀ ܒܢܲܝ̈ ܐܲܒܼܕܵܢܵܐ ܦܲܟܼܪܘܼܗܝ ܠܐܵܕܼܵܡ ܒܹܝܬܼ ܚܸܫܘܿܟܹ̈ܐ:\nܐܲܪܦܵܢܝ ܐܸܥܘܿܠ ܐܸܫܪܸܐ ܦܟܼܝܼܪܹ̈ܐ ܘܟܸܢ ܗܵܦܹ̇ܟܼ ܐ̄ܢܵܐ܀ ܚܸܘܝܵܐ ܘܚܵܘܵܐ ܡܠܲܟܼܘ ܠܲܚܕܼܵܕܹ̈ܐ ܘܣܲܚ̣ܦܘܼܗܝ ܠܐܵܕܼܵܡ:\nܢܸܒܼܛܲܠ ܡܸܠܟܵܟܼ ܕܲܠܗܵܘ̇ ܕܵܡܹ̇ܐ ܐܸܢ ܡܸܬܼܩܲܒܲܠ܀ ܚܵܣ ܠܝܼ ܥܲܠ ܡܘܿܢ ܐܸܢ ܥܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܒܲܫܝܘܿܠ:\nܘܲܡܬܲܒܲܪ ܐ̄ܢܵܐ ܬܲܪ̈ܥܲܝ ܡܵܘܬܵܐ ܕܲܒܼܓܼܝܼܪܝܼܢ ܠܹܗ܀ ܘܲܡܓܲܕܹܡ ܐ̄ܢܵܐ ܡܘܼ̈ܟܼܠܹܐ ܪ̈ܵܡܹܐ ܕܒܲܪ̄ܬܼ ܚܸܫܘܿܟܹ̈ܐ:\nܘܣܵܬܲܪ ܐ̄ܢܵܐ ܠܹܗ ܠܚܸܣܢܹܗ ܕܡܵܘܬܵܐ ܕܠܵܐ ܢܸܬܼܝܲܬܲܒܼ܀ ܘܡܲܚܪܸܒܼ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܲܡܥܲܕܲܢܬܵܐ ܕܒܼܵܠ̇ܥܵܐ ܕܵܪܹ̈ܐ:\nܘܲܡܥܲܩܲܪ ܐ̄ܢܵܐ(ܟܠܗܘܿܢ ܫܘܼܪܹ̈ܝܗ̇ ܒܢܝܼܫܹܗ ܕܲܙܩܝܼܦܝ܀","english":"Spare me, take the sufferings, you say to me.  \nHow does it spare the world of the living, as you say? This word of yours is, \"Remain, I say, from the cross.  \nAnd remain in Sheol, the great image that cannot be approached. Behold your counsel, that you let go of the cross and did not ascend it.  \nAnd Adam was swallowed up in Sheol, where he is. If I have hope from the side of death, I would strive for life.  \nFor unless I die, life cannot be found for Adam. The captivity is bound in the pits of graves, and behold, I go.  \nBring the captivity to the place of my hope, you, from the Redeemer. (The gates of Sheol have devoured my little ones; flee from before them.  \nGo, bring my little ones who are scattered from the sides. Among the lost, his corpse for Adam in the house of darkness.  \nLet me go in, let me release the corpses, and then I will turn back. The serpent and Eve have mocked each other and overthrown Adam.  \nYour counsel is nullified, that it might be accepted if it were like that. Spare me, for what if I do a deed in Sheol?  \nAnd I will break the gates of death that have imprisoned him. And I will set up high ladders of the daughter of darkness.  \nAnd I will destroy the wall of death that cannot be seated. And I will lay waste to the den that swallows generations.  \nAnd I will uproot all its evil walls by the evil of the cross.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܼܝܼܬܼܵܐ","severity":"info","text":"The Syriac term ܫܒܼܝܼܬܼܵܐ (šəḇīṯā) means 'captivity' or 'captive people,' here referring to the souls held in Sheol. The speaker (Christ) presents himself as the liberator of these captives, a soteriological image common in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܘܝܵܐ ܘܚܵܘܵܐ","severity":"info","text":"The phrase 'the serpent and Eve have mocked each other and overthrown Adam' alludes to the Genesis narrative of the Fall (Gen 3:1–6). The serpent and Eve are portrayed as conspirators, a reading that emphasizes Eve's agency in the deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) in Syriac tradition is the underworld abode of the dead, often conflated with Hell. Here it is described as a 'great image that cannot be approached,' a place of darkness and imprisonment from which Christ will rescue the captives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the dramatic dialogue between Christ and the cross, with Christ rejecting the cross's counsel to remain on it and instead descending into Sheol to break its gates and free the dead. The speech is marked by imperatives and first-person declarations of intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܩܝܼܦܵܐ","severity":"info","text":"The image of Christ setting up 'high ladders of the daughter of darkness' to assault the walls of death parallels the Harrowing of Hell tradition found in early Christian apocrypha, such as the Gospel of Nicodemus, where Christ descends and breaks down the gates of the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, notably ܒܲܙܘ (bazū) and ܩܸܢܝܵܢܲܝ̈ (qəṭyāy), which may be corrupt or dialectal. The translation 'devoured my little ones' is conjectural; the exact sense of these lines remains debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening lines ('Spare me, take the sufferings, you say to me') is ambiguous: it could be Christ addressing the cross, or the cross addressing Christ. The translation adopts the latter, but the Syriac does not specify.","The phrase 'daughter of darkness' (ܒܲܪ̄ܬܼ ܚܸܫܘܿܟܹ̈ܐ) is obscure; it may refer to Sheol personified or to a specific demonic entity."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܘܗܵܘܹ̇ܐ ܐ̄ܢܵܐ ܠܗܘܿܢ ܐܵܪܚܵܐ ܠܡܝܼ̈ܬܹܐ ܬܠܵܬܼܵܐ ܝܵܘܡ̈ܝܼܢ:\n(ܘܡܲܫܡܲܥ ܐ̄ܢܵܐ ܠܗܘܿܢ ܚܒܼܝܼܫܹ̈ܗ̇ ܕܲܫܝܘܿܠ ܕܬܲܦܸܩ ܐܸܢܘܿܢ܀ ܘܡܸܬܼܦܲܠܦܲܠ ܐ̄ܢܵܐ ܒܥܲܦܪܵܐ ܕܡܝܼ̈ܬܹܐ ܘܒܼܵܥܹ̇ܐ ܐ̄ܢܵܐ ܒܹܗ:\nܠܙܘܼܙܵܐ ܪܚܝܼܡܵܐ ܕܐܝܼܬܼ ܒܹܗ ܨܲܠܡܲܢ ܕܐܸܬܼܚܲܒܲܠ ܗ̄ܘܼܵܐ܀ ܘܲܒܼܣܲܡ̈ܡܵܢܹܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ ܒܵܕܹܩ ܐ̄ܢܵܐ ܠܵܗ̇:\nܠܨܘܼܪܬܵܐ ܕܚܲܒܸܿܠ̣ ܚܸܘܝܵܐ ܢܟܼܝܼܠܵܐ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ܀ ܥܲܠ ܡܘܿܢ ܫܸܡܥܘܿܢ ܬܹܐܡܲܪ ܚܵܣ ܠܵܟܼ ܬܸܣܥܘܿܪ ܗܵܠܹܝܢ:\nܕܐܸܢ ܠܵܐ ܐܹܡܘܼܬܼ ܟܠܗܹܝܢ ܒܵܛ̈ܠܵܢ ܐܲܝܟܼ ܕܐܵܡܲܪ ܐܲܢ̄ܬܿ܀ ܩܵܝ̇ܡܵܐ(ܡܸܠܬܼܵܟܼ ܠܘܼܩܒܲܠ ܐ̄ܪ̈ܵܙܹܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ:\nܕܐܸܢ ܠܵܐ ܐܸܡܘܼܬܼ ܠܵܐ ܡܸܬܼܓܲܡܪܝܼܢ ܐܲܝܟܼ ܕܐܸܬܼܡܲܠܲܠܘ܀ ܐܸܢ ܥܲܠ ܩܲܝܣܵܐ ܠܘܼܩܒܲܠ ܥܲܡܵܐ ܠܵܐ ܬܵܠܹ̇ܝܢ ܠܝܼ:\nܡܕܲܓܲܠ ܡܘܼܫܹܐ ܕܚܲܝܹ̈ܐ ܒܩܲܝܣܵܐ ܚ̣ܙܵܐ ܗ̄ܘܼܵܐ ܕܲܬܼܠܹܝܢ܀ ܐܸܠܵܐ ܡܒܲܙܥܝܼܢ ܪܸ̈ܓܼܠܲܝ ܘܐܝܼܕܲܝ̈ ܐܲܝܟܼ ܕܐܵܡܲܪ ܐܲܢ̄ܬܿ:\nܢܵܨܹ̇ܐ ܕܵܘܝܼܕܼ ܥܲܠ ܕܐܸܬܼܦܲܪܣܝܼ ܕܠܵܘ ܫܲܪܝܼܪܵܐ ܗ̣ܘ܀ ܘܐܸܢ ܗ̤ܘ ܕܚܲܠܵܐ ܘܡܸܪܬܼܵܐ ܐܸܫܬܸܐ ܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܝܼ:\nܒܵܛܹ̇ܠ ܐ̄ܪܵܙܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܘܐܲܢ̄ܬܿ ܡܸܬܼܩܲܒܲܠ܀ ܐܸܠܵܐ ܡܦܲܠܸܓܼ ܥܲܡܵܐ ܢܲܚ̈ܬܲܝ ܐܲܝܟܼ ܕܐܸܙܕܲܡܪܲܬ̤:\nܡܲܢ ܡܲܫܲܪ ܠܹܗ ܠܕܼܵܘܝܼܕܼ ܡܲܠܟܵܐ ܕܲܢܒܼܝܼܵܐ ܗ̄ܘܼܵܐ܀ ܐܸܢ ܒܹܝܬܼ ܡܝܼ̈ܬܹܐ ܠܵܐ ܗܵܘܹ̇ܐ ܐ̄ܢܵܐ ܐܲܝܟܼ ܕܐܸܬܼܢܲܒܿܝܼ:\nܠܡܘܿܢ ܩܵܥܹ̇ܐ ܗ̄ܘܼܵܐ ܕܗܵܐ ܒܹܝܬܼ ܡܝܼ̈ܬܹܐ ܗ̣̄ܘ ܐܸܠܵܐ ܐܹܡܘܼܬܼ܀ ܐܸܢ ܐܲܝܟܼ ܐܸܡܪܵܐ ܠܵܐ ܕܵܒܼܪܝܼܢ ܠܝܼ ܐܸܗܘܸܐ ܕܹܒܼܚܵܐ:\nܐܵܦ ܐܹܫܲܥܝܵܐ ܕܲܩܪܵܢܝ ܐܸܡܪܵܐ ܡܸܬܿܕܲܓܲܠ ܠܹܗ܀","english":"And I shall be a guest among the dead for three days. And I shall make heard to you the imprisoned ones of Sheol, that you may go forth. And I shall roll in the dust of the dead and beg of him for the beloved coin in which there is the image that was destroyed. And with the spices of the crucifixion I shall test the form of the ruined serpent, the mighty one among the gods. Why, Simon, do you say, \"Spare me, you will do these things\"? For if I do not die, all is vain, as you say. Your word stands against the mysteries of the cross. For if I do not die, they are not completed, as was spoken. If against the wood, before the people, you do not hang me, then Moses the deceiver saw the tree of life that you hang. But my feet and hands are pierced, as you say. David cries out over his being stripped, that he was not true. And if he who is vinegar and gall drinks, they do not give to me, then the mystery of the cross is nullified, and you are received. But he divides the people with my brothers, as was sung. What does he leave for David, the king who was a cross-bearer? If among the dead I am not, as was commanded, then why did he cry out that he was among the dead, but did not die? If, as the lamb, \"Do not lead me,\" I become a sacrifice, then Isaiah, who called him a lamb, is a liar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗܵܘܹ̇ܐ ܐ̄ܢܵܐ ܠܗܘܿܢ ܐܵܪܚܵܐ ܠܡܝܼ̈ܬܹܐ ܬܠܵܬܼܵܐ ܝܵܘܡ̈ܝܼܢ","severity":"info","text":"The speaker (Christ) declares he will be a guest among the dead for three days, alluding to the Harrowing of Hell and the three days between crucifixion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܕܚܲܝܹ̈ܐ ܒܩܲܝܣܵܐ","severity":"info","text":"The phrase 'Moses the deceiver saw the tree of life' echoes Numbers 21:8–9 (the bronze serpent) and Genesis 3 (the tree of life), conflating Moses with the serpent and the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ ܕܲܩܪܵܢܝ ܐܸܡܪܵܐ","severity":"info","text":"The reference to Isaiah calling the lamb (Isaiah 53:7) is invoked: if Christ is not led as a sacrifice, Isaiah is a liar, tying the crucifixion to Isaianic prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܼܵܘܝܼܕܼ ܡܲܠܟܵܐ ܕܲܢܒܼܝܼܵܐ","severity":"info","text":"David is called 'the cross-bearer' (ܕܲܢܒܼܝܼܵܐ), a typological figure in Syriac tradition linking David's suffering to Christ's crucifixion, possibly referencing Psalm 22 or 69.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ܠܵܐ ܐܹܡܘܼܬܼ","severity":"info","text":"The repeated conditional 'if I do not die' (lines 1, 3, 5) structures the passage as a series of hypotheticals that Christ refutes, each tied to a biblical figure (Moses, David, Isaiah).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܲܫܡܲܥ ܐ̄ܢܵܐ ܠܗܘܿܢ ܚܒܼܝܼܫܹ̈ܗ̇ ܕܲܫܝܘܿܠ","severity":"caution","text":"The phrase 'imprisoned ones of Sheol' is ambiguous: it may refer to the souls of the dead or to demonic powers; the translation 'imprisoned ones' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beloved coin' (ܙܘܼܙܵܐ ܪܚܝܼܡܵܐ) is unclear; it may be a metaphor for the soul or a reference to a specific object in the Harrowing of Hell narrative.","The phrase 'the ruined serpent, the mighty one among the gods' (ܨܘܼܪܬܵܐ ܕܚܲܒܸܿܠ̣ ܚܸܘܝܵܐ ܢܟܼܝܼܠܵܐ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ) may conflate the serpent of Eden with pagan deities, but the exact referent is uncertain."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܐܸܠܵܐ ܐܸܫܠܸܐ ܒܲܕܼܡܘܼܬܼ ܢܸܩܝܵܐ ܩܕܵܡ ܓܵܙܘܿܙܵܐ:\nܥܵܩܬܼܵܐ ܪܲܒܿܬܼܵܐ ܠܵܘ ܕܲܢܒܼܝܼܵܐ ܕܠܵܐ ܐܸܫܬܲܪܲܪ܀ ܐܸܢ ܫܘܼ̈ܡܵܬܼܵܐ ܕܨܹܨܹ̈ܐ ܒܐܝܼ̈ܕܲܝ ܠܵܐ ܡܸܬܼܚܲܙ̈ܝܵܢ:\nܙܟܲܪܝܵܐ ܢܒܼܝܼܵܐ ܡܵܐ ܕܲܡܫܲܐܸܠ ܡܘܿܢ ܐܹܡܲܪ ܠܹܗ܀ ܐܸܠܵܐ ܚܵܫܹ̇ܟܼ ܫܸܡܫܵܐ ܘܢܵܗܲܪ ܒܲܙܩܝܼܦܘܼܬܼܵܐ:\nܠܡܘܿܢ ܐܲܡܝܼܪܵܐ ܕܢܸܗܘܸܐ ܢܘܼܗܪܵܐ ܠܥܸܕܵܢ ܪܲܡܫܵܐ܀ ܐܸܠܵܐ ܐܸܗܘܸܐ ܒܠܸܒܵܗ̇ ܕܐܲܪܥܵܐ ܬܠܵܬܼܵܐ ܝܵܘܡ̈ܝܼܢ:\nܨܘܼܪܬܹܗ ܕܝܵܘܢܵܢ ܡܸܬܼܠܲܚܝܵܐ ܠܵܗ̇ ܡ̣ܢ ܓܸܠܝܵܢܹ̈ܐ܀ ܐܸܢ ܗ̤ܘ ܕܚܵܣ ܠܝܼ ܐܸܛܥܲܡ ܡܵܘܬܵܐ ܐܲܝܟܼ ܕܲܡܦܝܼܣ ܐܲܢ̄ܬܿ:\nܢܒܼܝܹ̈ܐ ܟܠܗܘܿܢ ܒܵܛ̇ܠܝܼܢ ܡܸܟܹܝܠ ܐܲܝܟܼ ܕܐܵܡܲܪ ܐܲܢ̄ܬܿ܀ ܘܗܵܢܵܐ ܦܝܵܣܵܐ ܕܬܸܒܼܛܲܠ ܐܘܼܪܚܵܗ̇ ܕܲܙܩܝܼܦܘܼܬܼܵܐ:\nܡ̣ܢ ܣܵܛܵܢܵܐ ܗ̄ܘ̣ ܕܒܼܵܥܹ̇ܐ ܢܕܼܵܘܸܕܼ ܫܲܦܝܼܪ̈ܵܬܼܵܐ܀ ܬܘܼܩܠܬܵܐ ܐܢ̄ܬܿ ܠܝܼ ܒܐܘܼܪܚܵܐ ܕܪܵܕܼܝܵܐ ܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ:\nܠܒܸܣܬܲܪܝ ܙܸܠ ܠܵܟܼ ܐܸܪܕܹܐ ܠܩܘܼܕܼܡܲܝ ܨܹܝܕܼ ܓܵܓܼܘܼܠܬܵܐ܀ ܒܗܵܘ̇ ܦܘܼܪܩܵܢܵܐ ܪܲܒܵܐ ܕܲܥ̣ܒܲܕܼ ܒܲܙܩܝܼܦܘܼܬܹܗ:\nܚ̣ܵܪ ܗ̄ܘܼܵܐ ܡܵܪܲܢ ܟܲܕܼ ܣܵܛܵܢܵܐ ܩ̣ܪܵܝܗܝ ܠܲܫܠܝܼܚܵܐ܀ ܚܵܣ ܠܵܟܼ ܕܲܬܼܡܘܼܬܼ ܐܲܝܟܼ ܕܲܠܡܹܐܡܲܪ ܚܵܣ ܠܵܟܼ ܬܸܦܪܘܿܩ:\nܘܡܸܛܠܗܵܕܹܐ ܨܲܥ̣ܪܹܗ ܘܫ̣ܵܛܹܗ ܘܐܲܣ̣ܓܲܝܼ ܒܲܣ̣ܪܹܗ܀ ܚ̣ܵܪ ܗ̄ܘܼܵܐ ܘܲܚ̣ܙܵܐ ܕܲܟܼܡܵܐ ܩܸܛܪܹ̈ܐ ܒܡܵܘܬܹܗ ܫܵܪܹܐ:\nܘܲܟܼܡܵܐ ܬܲܪ̈ܥܹܐ ܐ̄ܚܝܼ̈ܕܹܐ ܦܵܬܲܚ ܥܲܠ ܕܲܚܒܼܝܼܫܝܼܢ܀ ܘܲܟܼܡܵܐ ܦܵܪܲܥ̇ ܚܵܘܒܲܬܼ ܓܵܘܵܐ ܡ̣ܢ ܫܲܪ̈ܒܼܵܬܼܵܐ:\nܘܲܟܼܡܵܐ ܦܲܚܹ̈ܐ ܛܡܝܼܪܹ̈ܐ ܡܬܲܒܲܪ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ܀ ܘܲܟܼܡܵܐ ܡܫܲܝܸܢ ܒܹܝܬܼ ܥܸܠܵܝܹ̈ܐ ܘܲܠܬܲܚܬܵܝܹ̈ܐ:\nܘܲܟܼܡܵܐ ܡܒܲܛܸܠ ܠܪܲܓܿܝܼܙܘܼܬܼܵܐ ܕܐܲܪܡ̣ܝܼ ܚܸܘܝܵܐ܀","english":"But he was silent in the likeness of a lamb before the shearer.  \nA great loss, not of a captive who was not captured. If the names of the coins in my hands are not visible,  \nZechariah the captive, when he asks, \"How long?\" he says to him: \"But the sun darkens and shines in the uprightness.\"  \nTo \"How long?\" it was said that it would be a light for the evening assemblies. But it would be in the heart of the earth for three days.  \nHis form, the likeness of the dove, is hidden from the revelations. If he who spared me tastes death, as you command,  \nall the captives cease from now on, as you say. And here is a covenant that the path of uprightness will be abolished,  \nfrom Satan, who seeks to weave beautiful things. You are a stumbling block to me on the path that runs toward sufferings.  \n\"Get behind me, go, run before me toward the skull.\" In that great redemption that he wrought through his uprightness,  \nour Lord looked when Satan called the apostle. \"Spare me that you may die,\" as if to say, \"Spare me, you will redeem.\"  \nAnd because of this, his anger and his folly increased, and he multiplied his flesh. He looked and saw how many knots he would loosen in his death,  \nand how many closed doors he would open over the imprisoned, and how many debts within he would repay from the lineages,  \nand how many hidden snares of the slanderer he would break, and how much he would reconcile the upper and lower houses,  \nand how much he would abolish the wrath that the serpent had cast.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker (Christ) contrasts his silent submission (like a lamb before a shearer) with the great loss that is not a captive who was never captured, a paradoxical image of voluntary sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zechariah the captive","severity":"info","text":"The reference to Zechariah the captive asking 'How long?' echoes Zechariah’s prophetic questioning in the Old Testament, possibly Zech 1:12 or the broader theme of delayed redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܩܝܼܦܘܼܬܵܐ (zqīpūtā)","severity":"info","text":"The Syriac term ܙܩܝܼܦܘܼܬܵܐ (zqīpūtā) means 'uprightness' but also carries the connotation of 'crucifixion' (from the root zqp, 'to erect'), linking moral rectitude to the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Satan","severity":"info","text":"Satan’s role as a weaver of 'beautiful things' (ܫܲܦܝܼܪ̈ܵܬܼܵܐ) reflects a common Syriac trope of the deceiver as a craftsman of illusions, seen in Ephrem and later Jacob of Serugh.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of conditional and interrogative statements (lines 1–6) to a direct address ('Get behind me, go, run before me toward the skull'), marking a dramatic climax in Christ’s rebuke of Simon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚ̣ܵܪ ܗ̄ܘܼܐ ܡܵܪܲܢ","severity":"caution","text":"The phrase 'our Lord looked' (ܚ̣ܵܪ ܗ̄ܘܼܐ ܡܵܪܲܢ) is ambiguous: it may mean Christ observed Satan’s call to the apostle, or that Christ himself looked upon the scene. The syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the captive' (Zechariah) is unclear: a biblical figure or a typological reference to Christ?","The phrase 'spare me that you may die' (ܚܵܣ ܠܵܟܼ ܕܲܬܼܡܘܼܬܼ) could be read as Satan’s plea or Christ’s ironic command.","The 'skull' (ܓܵܓܼܘܼܠܬܵܐ) likely alludes to Golgotha, but the direction 'run before me toward the skull' is syntactically ambiguous."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܲܟܼܡܵܐ ܡܝܼ̈ܬܹܐ ܡܸܬܼܢܲܚܡܝܼܢ ܒܹܗ ܡܵܐ ܕܡܵܐܹ̇ܬܼ ܗ̣ܘ:\nܘܲܟܼܡܵܐ ܚܒܼܝܼ̈ܫܹܐ ܚܵܙܹ̇ܝܢ ܢܘܼܗܪܵܐ ܒܡܲܚܬܹܗ ܠܲܫܝܘܿܠ܀ ܘܲܒܼܗܵܠܹܝܢ ܚ̣ܵܪ ܘܟܲܕܼ ܐܸܬܼܐܲܡܪܲܬ̤ ܚܵܣ ܠܹܗ ܕܲܢܡܘܼܬܼ:\nܓܥܲܪ ܗ̄ܘܼܵܐ ܒܪܵܚܡܹܗ ܘܲܫܕܼܵܝܗܝ ܒܵܬܼܪܹܗ ܒܪܘܼܓܼܙܵܐ ܪܲܒܵܐ܀ ܬܘܼܩܠܬܵܐ ܐܢ̄ܬܿ ܠܝܼ ܐܸܢܗ̤ܘ ܕܚܵܣ ܠܵܟܼ ܐܵܡܲܪ ܐܲܢ̄ܬܿ ܠܝܼ:\nܕܠܵܘ ܕܐܲܠܵܗܵܐ ܪܵܢܹܝܬܿ ܐܸܠܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ܀ ܥܲܠ(ܕܲܓܼܠ̣ܵܐ ܠܵܟܼ ܐܲܒܼܵܐ ܒܚܘܼܒܹܗ ܕܲܒܼܪܹܗ ܐܸܢܵܐ:\nܣܵ̇ܒܲܪ ܐܲܢ̄ܬܿ ܠܵܟܼ ܕܐܲܝܟܼ ܨܲܥܪܵܐ ܗ̣̄ܘ ܠܝܼ ܐܸܢ ܡܵܐܹ̇ܬܼ ܐ̄ܢܵܐ܀ ܥܲܠ ܕܝܼܕܲܥܬܵܢܝ ܒܲܪ ܡܲܢ ܐܸܢܵܐ ܡܙܝܼܥ ܠܵܟܼ ܡܵܘܬܵܐ:\nܕܠܵܐ ܠܲܡ ܐܝܼܬܼ ܠܹܗ ܦܘܼܪܣܵܐ ܕܲܢܡܘܼܬܼ ܒܲܪ ܠܵܐ ܡܵܐܹ̇ܬܼ܀ ܠܵܐ ܡܸܬܼܪܲܥܹܝܬܿ ܕܐܸܢ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܦܫܝܼܩ ܠܝܼ ܐܹܡܘܼܬܼ:\nܘܐܸܢ ܡܵܐܹ̇ܬܼ ܐ̄ܢܵܐ ܒܝܼ ܢܛܝܼܪܝܼܢ ܠܝܼ ܚܲܝܹ̈ܐ ܕܲܩܢܘܿܡܝ܀ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܡܸܬܼܪܲܥܸܐ ܐܲܢ̄ܬܿ ܟܲܕܼ ܚ̣ܵܐܲܪ ܐܲܢ̄ܬܿ:\nܕܲܠܒܲܪܢܵܫܵܐ ܩܛܝܼܪܵܐ ܕܵܒܲܪ ܢܸܗܘܸܐ ܡܝܼܬܼܵܐ܀ ܘܟܲܕܼ ܠܵܐ ܒܵܥܹ̇ܐ ܡܫܲܥܒܲܕܼ ܕܲܢܡܘܼܬܼ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ:\nܘܩܸܨܵܐ ܡܫܲܦܸܠ ܘܲܡܓܲܪܓܲܪ ܠܹܗ ܒܥܘܼܡܪܵܐ ܕܲܫܝܘܿܠ܀ ܘܢܵܦ̇ܩܵܐ ܪܘܼܚܹܗ ܘܗܵܦܹ̇ܟܼ ܠܐܲܪܥܹܗ ܕܢܸܗܘܸܐ ܥܲܦܪܵܐ:\nܘܚܵܙܹ̇ܐ ܚܒܼܵܠܵܐ ܘܒܼܵܠܹ̇ܐ ܘܐܵܒܹ̇ܕܼ ܥܲܠ ܕܲܚܝܼܚܵܐ܀ ܘܲܡܢܲܬܿܫܝܼܢ ܠܹܗ ܣܵܣܵܐ ܘܪܸܡܬܼܵܐ ܒܲܬܼܚܘܼܡܲܝ̈ܗܘܿܢ:\nܘܲܠܠܵܐ ܡܸܕܹܡ ܫܵܪܹܟܼ ܬܲܡܵܢ ܒܹܝܼ ܚܸܫ̈ܘܿܟܹܐ܀ ܘܡܸܬܿܛܥܸܐ ܫܲܪܒܹܿܗ ܘܠܵܐ ܬܘܼܒܼ ܦܵܢܹ̇ܐ ܨܹܝܕܼ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ:\nܘܫܵܒܹܿܩ ܪ̈ܵܚܡܵܘܗܝ ܘܠܵܐ ܬܘܼܒܼ ܣܵܒܼܥ̇ܝܲܢ ܡ̣ܢ ܥܸܢܝܵܢܹܗ܀","english":"And how many dead are buried in him when he died. And how many prisoners see light in his descent to Sheol. And in his haste he looked, and when the likeness was said, \"Hush,\" he rebuked his beloved and cast him behind him in great wrath. \"A stumbling block you are to me, if I have pity on you,\" he says, \"you are to me.\" Not that you delighted in God, but in the evil ones. \"The deceiver says to you, 'Father, in his love for his son, come.' Do you think that you are to me like a hair, if I die, come? On account of my knowledge, son of whom, come, has death moved you? For there is no opportunity for the likeness of a son who does not die. I am not troubled that if I wish, I can easily die. And if I die, come, through me I have bound for myself the life of the resurrection. The evil ones are troubled, you, when you look, you, that a mortal man leads a dead one. And when he does not wish to subject the likeness, he cuts himself off, and the end lowers and drags him into the abode of Sheol. And his spirit goes out and returns to his earth, which is dust, and he sees destruction and laments and perishes over the living. And he hides the moth and worm in their boundaries, and nothing remains there in the darkness. And his course is blotted out, and no longer does he turn toward his friends, and he leaves his lovers, and they no longer are sated from his abundance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܟܼܡܵܐ ܡܝܼ̈ܬܹܐ ܡܸܬܼܢܲܚܡܝܼܢ ܒܹܗ ܡܵܐ ܕܡܵܐܹ̇ܬܼ ܗ̣ܘ","severity":"info","text":"The opening lines contrast the dead buried in the speaker (Death personified) with prisoners who see light at his descent to Sheol, a paradoxical image of liberation through death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܢܡܘܼܬܼ","severity":"info","text":"The Syriac term ܕܲܢܡܘܼܬܼ (dmūtā) means 'likeness' or 'image,' here referring to the human form or mortal nature, as in the phrase 'the likeness was said, Hush' and later 'the likeness of a son who does not die.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, appearing in the Old Testament (e.g., Genesis 37:35, Isaiah 38:10). Here it is the abode of the dead, where Death descends and where the dead are dragged.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܵܣ ܠܹܗ ܕܲܢܡܘܼܬܼ","severity":"info","text":"The phrase 'Hush' (ܚܵܣ) echoes the rebuke in Matthew 16:23 (and parallels) where Jesus says 'Get thee behind me, Satan.' Jacob of Serugh reimagines this as Death rebuking his beloved (the human likeness).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܗܵܠܹܝܢ ܚ̣ܵܪ ܘܲܟܕܼ ܐܸܬܼܐܲܡܪܲܬ̤ ܚܵܣ ܠܹܗ ܕܲܢܡܘܼܬܼ","severity":"info","text":"This passage shifts from a narrative of Death's actions to direct speech, as Death addresses the human likeness ('you are a stumbling block to me'), creating a dramatic dialogue within the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܢ̄ܬܿ ܠܝܼ","severity":"caution","text":"The repeated phrase ܐܲܢ̄ܬܿ ܠܝܼ ('you are to me') is ambiguous: it may be a direct address to the listener or part of Death's speech. The English draft renders it as 'you are to me,' but the Syriac could also be read as 'you are mine.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between Death and the narrator; the phrase 'the deceiver says to you, Father' may be a quotation within Death's speech, but the referent of 'Father' is unclear.","The phrase 'son of whom, come, has death moved you?' is syntactically difficult; it may be a rhetorical question or a broken exclamation."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܗ̣̄ܝ ܗܵܕܹܐ ܗܵܕܹܐ ܐܘܼܪܚܵܐ ܕܡܸܬܼܪܲܥܸܐ ܐܲܢ̄ܬܿ:\nܘܠܵܐ ܡܸܬܼܪܲܥܹܝܬܿ ܗܵܝ̇ ܕܐܲܠܵܗܵܐ ܕܒܼܵܗ̇ ܪܵܕܹܐ ܐ̄ܢܵܐ܀ ܡ̣ܢ ܕܝܼܠܸܦܬܵܢܝ ܕܐܲܠܵܗܵܐ ܐ̄ܢܵܐ ܒܪܹܗ ܕܐܲܠܵܗܵܐ:\nܠܵܐ ܡܸܬܼܪܲܥܹܝܬܿ ܕܐܸܢ ܡܵܐܹ̇ܬܼ ܐ̄ܢܵܐ ܡܵܘܬܿܝ ܐܲܟܼܘܵܬܼܝ ܗ̣̄ܘ܀ ܡܵܐ ܕܡܵܐܹ̇ܬܼ ܐ̄ܢܵܐ ܠܵܐ ܚܵܣ̇ܢܝܼܢ ܠܝܼ ܡܘܼ̈ܟܼܠܹܐ ܕܲܫܝܘܿܠ:\nܘܠܵܐ ܡܨܸܐ ܡܵܘܬܵܐ ܕܲܢܚܘܼܪ ܒܐܲܦܲܝ̈ ܡܵܐ ܕܢܵܦܹ̇ܩ ܐ̄ܢܵܐ܀ ܘܠܵܐ ܚܵܙܹ̇ܐ ܐ̄ܢܵܐ ܚܒܼܵܠܵܐ ܬܲܡܵܢ ܒܹܝܬܼ ܥܲܢܝܼ̈ܕܹܐ:\nܘܠܵܐ ܡܸܫܬܲܠܲܛ ܡܵܘܬܵܐ ܕܢܹܐܚܘܿܕܼ ܬܲܪܥܵܐ ܒܐܲܦܲܝ̈܀ ܘܠܵܐ ܐܵܡ̇ܪܝܼܢ ܠܝܼ ܕܐܸܢ ܥܲܦܪܵܐ ܐܲܢ̄ܬܿ ܐܵܦ ܠܹܗ ܬܸܗܦܘܿܟܼ:\nܘܠܵܐ ܡܕܲܝܫܝܼܢ ܠܝܼ ܐܵܟܼܠܵܐ ܘܣܵܣܵܐ ܒܲܥܝܵܕܲܝ̈ܗܘܿܢ܀ ܘܠܵܐ ܚܵܐܹ̇ܒܼ ܐ̄ܢܵܐ ܡ̣ܢ ܐܲܒܼܕܵܢܵܐ ܒܹܝܬܼ ܥܲܢܝܼ̈ܕܹܐ:\nܘܠܵܐ ܦܵܟܲܪ ܠܝܼ ܡܵܘܬܵܐ ܒܢܸܩܥܹܗ ܐܲܝܟܼ ܕܲܠܫܲܪܟܵܐ܀ ܘܠܵܐ ܚܵܒܼ̇ܫܵܐ ܠܝܼ ܫܝܘܿܠ ܒܵܠܲܥܬܵܐ ܡܵܐ ܕܢܸܚ̇ܬܹܬܼ ܠܵܗ̇:\nܘܠܵܐ ܪܵܡܝܵܐ ܒܝܼ ܪܸܡܬܼܵܐ ܢܝܼܒܼܵܗ̇ ܠܲܡܚܲܒܵܠܘܼ܀ ܘܠܵܐ ܡ̣ܢ ܪ̈ܵܚܡܲܝ ܐܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܠܝܼ ܐܲܝܟܼ ܒܲܪܢܵܫܵܐ:\nܘܠܵܐ(ܩܲܪ̈ܝܼܒܲܝ؟) ܐܵܡ̇ܪܝܼܢ ܠܲܝܬܵܘܗܝ ܕܐܸܬܼܚܲܒܲܠ ܠܹܗ܀ ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ ܕܐܸܢ ܐܲܠܵܗܵܐ ܠܡܵܘܬܵܐ ܩܵܪܹܒܼ:\nܚܲܝܹ̈ܐ ܟܣܹܝܢ ܒܹܗ ܐܵܦ ܡܵܐ ܕܡܵܐܹ̇ܬܼ ܢܼ̇ܚܸܐ ܡܝܼ̈ܬܹܐ܀ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܡܸܬܼܪܲܥܸܐ ܐܲܢ̄ܬܿ ܐܘܿ ܬܲܠܡܝܼܕܼܵܐ:\nܕܡܵܝ̇ܬܝܼܢ ܘܐܵܒܼ̇ܕܝܼܢ ܘܒܼܵܛܹ̇ܠ ܫܲܪܟܵܐ ܕܕܼܘܼܟܼܪ̈ܵܢܲܝܗܘܿܢ܀ ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ ܗܵܝ̇ ܕܐܲܠܵܗܵܐ ܕܡܵܐ ܕܥܵܐܹ̇ܠ ܠܵܗ̇:\nܠܲܫܝܘܿܠ ܙܵܝ̇ܥܵܐ ܘܓܼܵܣ̇ܝܵܐ ܡܝܼ̈ܬܹܐ ܕܲܒܼܠܝܼܥܝܼܢ ܠܵܗ̇܀","english":"This is the way of the dead, this way that is opened for you. And it was not opened for that one by whom God drives the man. From my learning of God, the Son of God, the man. It was not opened for that one: if the man dies, his death is like mine. When the man dies, he does not deprive me of the morsels of Sheol. And death cannot look upon the face when the man goes out. And the man does not see destruction there in the house of the departed. And death cannot prevail to seize the door in the face. And they do not say to me, \"If you are dust, he too will turn to dust.\" And the devourer and the moth do not confuse me with their habits. And the man does not count from the lost among the departed. And death does not examine me in its depth as it does the rest. And Sheol, the swallower, does not imprison me when I descend to it. And the worm does not cast its stench upon me for corruption. And I do not lose my loved ones like a human. And the near ones do not say, \"He is not, for he has been destroyed.\" It was not opened for you that if God approaches death, life is hidden in him even when he dies, and he revives the dead. This is the way of the dead that is opened for you, O disciple, that they die and perish, and the rest of their memorials cease. It was not opened for you that one by whom God, when he enters it, into Sheol, makes the dead who have been swallowed up tremble and be disturbed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ","severity":"info","text":"The Syriac phrase 'way of the dead' (ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ) is repeated to contrast the mortal path opened for the disciple with the divine path of Christ, who descends to Sheol and revives the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew-derived term for the underworld, used here as a place of the dead that Christ enters and disturbs, consistent with Syriac exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼ̈ܬܹܐ","severity":"info","text":"The phrase 'revives the dead' (ܡܝܼ̈ܬܹܐ) echoes the resurrection theme of Christ's descent, as in Matthew 27:52–53 and the Syriac tradition of the Harrowing of Hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܼܘܼܟܼܪ̈ܵܢܲܝܗܘܿܢ","severity":"info","text":"The 'memorials' (ܕܼܘܼܟܼܪ̈ܵܢܲܝܗܘܿܢ) that cease for the dead reflect Syriac liturgical concern with commemoration of the departed, a theme in Jacob of Serugh's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ","severity":"info","text":"The repeated negation 'it was not opened for you' (ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ) structures the passage as a series of contrasts between the disciple's mortal understanding and Christ's divine power over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܲܪ̈ܝܼܒܲܝ","severity":"caution","text":"The Syriac word ܩܲܪ̈ܝܼܒܲܝ (near ones) is uncertain in the manuscript; the reading is conjectural, and the English draft renders it as 'near ones' but the sense may be 'relatives' or 'associates'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna or uncertain reading at ܩܲܪ̈ܝܼܒܲܝ, which may affect the interpretation of the mourners' speech.","The phrase 'from my learning of God, the Son of God, the man' is syntactically ambiguous; it may mean the speaker (Christ) learned from his own divine nature."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ ܕܡܵܐ ܕܐܲܠܵܗܵܐ ܠܩܲܒܼܪܵܐ ܢܵܚܹ̇ܬܼ:\nܟܸܢܫܹ̈ܐ ܕܡܝܼ̈ܬܹܐ ܢܵܦ̇ܩܝܼܢ ܠܐܘܼܪܥܹܗ ܡ̣ܢ ܐܲܒܼܕܵܢܵܐ܀ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܡܸܬܼܪܲܥܸܐ ܐܲܢ̄ܬܿ ܕܲܒܼܡܵܘܬܲܝ̈ܗܘܿܢ:\nܒܛܸܠ̣ܘ ܚܲܝܲܝ̈ܗܘܿܢ ܘܲܗܘ̤ܵܘ ܥܲܦܪܵܐ ܒܓܼܵܘ ܩܲܒܼܪ̈ܲܝܗܘܿܢ܀ ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ ܕܒܲܪ ܐܲܠܵܗܵܐ ܕܥܵܐܹ̇ܠ ܠܲܫܝܘܿܠ:\nܥܵܩܲܪ ܘܲܡܣܲܦܸܩ ܠܵܗ̇ ܘܦܵܢܹ̇ܐ ܠܐܲܬܼܪܹܗ܀ ܠܵܐ ܡܸܬܼܪܲܥܹܝܬܿ ܕܐܸܢ ܐܲܠܵܗܵܐ ܡܩܲܒܸܿܠ ܕܲܢܡܘܼܬܼ:\nܠܵܐ ܚܵܙܹ̇ܐ ܒܵܗ̇ ܚܒܼܵܠܵܐ ܒܲܫܝܘܿܠ ܐܲܝܟܼ ܒܲܪܢܵܫܵܐ܀ ܘܗܵܐ ܡܸܬܼܪܲܥܹܝܬܿ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܘܠܵܐ ܕܐܲܠܵܗܵܐ:\nܕܝܼܠܝ ܗ̣̄ܝ ܐܘܼܪܚܵܐ ܐܲܝܟܼ ܕܝܼܠܝ ܚܘܼܪ ܒܵܗ̇ ܐܸܢ ܚܵܐܲܪ ܐܲܢ̄ܬܿ܀ ܐܸܡ̇ܪܹܬܼ ܠܵܟܼ ܓܹܝܪ ܕܐܵܦ ܡܵܐܹ̇ܬܼ ܐ̄ܢܵܐ ܐܵܦ ܩܵܐܹ̇ܡ ܐ̄ܢܵܐ:\nܚܕܼܝܼ ܒܲܩܝܵܡܬܵܐ ܘܡܸܛܠ ܡܵܘܬܵܐ ܠܵܐ ܬܸܟܼܪܸܐ ܠܵܟܼ܀ ܐܘܼܪܚܵܐ ܐܝܼܬܼ ܠܝܼ ܓܵܓܼܘܼܠܬܵܐ ܠܥܘܼܡ̈ܩܹܐ ܕܲܫܝܘܿܠ:\nܘܐܸܠܵܐ ܒܚܲܫܹ̈ܗ̇ ܕܲܙܩܝܼܦܘܼܬܼܵܐ ܠܵܐ ܡܸܬܿܕܲܪܫܵܐ܀ ܬܠܵܬܼܵܐ ܝܵܘܡ̈ܝܼܢ ܚܘܼܪ ܠܝܼ ܗܵܪܟܵܐ ܥܲܕܼ ܐܵܬܹܿܐ ܐ̄ܢܵܐ:\nܕܠܵܘ ܡܹܐܙܲܠܬܵܐ ܗ̣̄ܝ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܡܵܐ ܕܐܵܬܹܿܐ ܐ̄ܢܵܐ܀ ܐܹܙܲܠ ܐܸܥܒܸܕܼ ܫܲܗܪܵܐ ܠܡܝܼ̈ܬܹܐ ܬܠܵܬܼܵܐ ܝܘ̇ܡ̈ܝܼܢ:\nܘܐܸܦ̮ܬܲܚ ܠܗܘܿܢ ܬܲܪ̈ܥܹܐ ܕܲܫܝܘܿܠ ܕܐܲܚܝܼܕܼܝܸܢ ܗ̄ܘܼܵܘ܀ ܬܪܹܝܢ ܡܲܣܝ̈ܘܿܢܝܼܢ ܒܐܘܼܪܚܹܗ ܕܡܵܘܬܵܐ ܐܝܼܬܼ ܠܝܼ ܐܸܪܕܹܐ:\nܘܐܵܬܹ̇ܐ ܐ̄ܢܵܐ ܠܝܼ ܒܗܵܘ̇ ܕܲܬܼܠܵܬܼܵܐ ܠܵܐ ܬܸܟܼܪܸܐ ܠܵܟܼ܀ ܦܫܝܼܩ ܠܝܼ ܐܹܡܘܼܬܼ ܘܲܦܫܝܼܩ ܐܸܚܸܐ ܘܫܲܠܝܼܛ ܗ̣̄ܘ ܠܝܼ:\nܐܸܙܲܠ ܘܐܹܬܸܐ ܡܵܐ ܕܒܼܵܥܹ̇ܐ ܐ̄ܢܵܐ ܘܠܵܐ ܟܵܠܹ̇ܝܢ ܠܝܼ܀ ܠܵܐ ܡܸܬܿܬܲܚܕܝܼܢ ܬܲܪ̈ܥܹܝܗ̇ ܕܲܫܝܘܿܠ ܡܵܐ ܕܥܸܠܹ̇ܬܼ ܠܵܗ̇:\nܡܸܠܦܲܠ ܢܵܦ̇ܠܵܐ ܘܩܵܝ̇ܡܝܼܢ ܡܝܼ̈ܬܹܐ ܕܲܚܒܼܝܼܫܝܼܢ ܒܵܗ̇܀","english":"It was not opened that God might go down to the grave. The bones of the dead go out on his way from destruction. For the living, the gate is opened that is of their death. Their life has ceased, and they have become dust within their graves. It was not opened that the Son of God might enter Sheol, to uproot and demolish it and empty its place. It was not opened that if God takes on a likeness, he would not see in it destruction in Sheol as a man does. And behold, it is opened for the living, and not for God. This way is mine, as mine; look into it, if you can see. For I told you that I both die and rise. Rejoice in the resurrection, and do not be troubled by death. I have a way, a skull, to the depths of Sheol; otherwise, by its pains, the crucifixion would not be accomplished. Three days I have looked here until I come, for it is not the going of the living when I come. Go, I will keep vigil for the dead for three days, and open for them the gates of Sheol that were shut. Two courses are on the path of death; I have a third to tread, and I come by that third; do not be troubled. It is easy for me to die, and easy to live, and I am sovereign. I go and come as I wish, and they do not hinder me. The gates of Sheol are not closed when I have gone up to it; the dead who are imprisoned in it fall and rise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ ܕܡܵܐ ܕܐܲܠܵܗܵܐ ܠܩܲܒܼܪܵܐ ܢܵܚܹ̇ܬܼ","severity":"info","text":"The Syriac negates the opening of the grave for God, contrasting with the living. The English draft's 'that God might go down' is interpretive; the Syriac more directly denies the grave's opening for God's descent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew-derived term for the underworld, used in Syriac to denote the realm of the dead. Here it is the site of Christ's victory, not a mere grave.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܝܵܘܡ̈ܝܼܢ","severity":"info","text":"The three days (ܬܠܵܬܼܵܐ ܝܵܘܡ̈ܝܼܢ) allude to Christ's resurrection on the third day (cf. 1 Cor 15:4). The passage links this period to Christ's vigil and opening of Sheol's gates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܩܝܼܦܘܼܬܼܵܐ","severity":"info","text":"The crucifixion (ܙܩܝܼܦܘܼܬܼܵܐ) is presented as a necessary condition for Christ's descent to Sheol. This reflects a soteriological logic common in Syriac tradition, where the cross enables the harrowing of hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܡܲܣܝ̈ܘܿܢܝܼܢ ܒܐܘܼܪܚܹܗ ܕܡܵܘܬܵܐ ܐܝܼܬܼ ܠܝܼ ܐܸܪܕܹܐ","severity":"info","text":"The speaker (Christ) distinguishes two courses on death's path and a third he alone treads. This tripartite structure underscores Christ's unique sovereignty over death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܵܓܘܼܠܬܵܐ","severity":"caution","text":"The term ܓܵܓܘܼܠܬܵܐ (Golgotha, 'skull') is rendered 'skull' in the English draft, but the Syriac context suggests it is the place of crucifixion, not a literal skull. The translation may obscure the toponym.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܠܵܐ ܐܸܬܼܪܲܥܝܼܬܿ (it was not opened) is repeated with different subjects; the precise referent of 'it' (the gate? the way?) is ambiguous and may shift between the grave and Sheol.","The clause ܕܐܸܢ ܐܲܠܵܗܵܐ ܡܩܲܒܸܿܠ ܕܲܢܡܘܼܬܼ (if God takes on a likeness) is elliptical; the English draft supplies 'he would not see destruction' but the Syriac leaves the consequence implicit."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܡܸܫܟܲܚ ܐ̄ܢܵܐ(ܓܝܹܪ ܕܐܹܣܝܼܡܝܼܗ̇ ܢܲܦ̮ܫܝ ܐܸܢ ܨܵܒܹ̇ܐ؟ ܐ̄ܢܵܐ:\nܘܡܵܐ ܕܒܼܵܥܹ̇ܐ ܐ̄ܢܵܐ ܫܵܩܹ̇ܠ ܐ̄ܢܵܐ ܠܵܗ̇ ܘܫܲܠܝܼܛ ܗ̣̄ܘ ܠܝܼ܀ ܠܵܐ ܗ̄ܘܼܵܐ ܐ̄ܚܪܹܢܵܐ ܫܵܩܹ̇ܠ ܠܵܗ̇ ܡܹܢܝ ܡܵܐ ܕܡܵܐܹ̇ܬܼ ܐ̄ܢܵܐ:\nܕܐܸܢܵܐ ܒܨܸܒܼܝܵܢܝ ܒܐܝܼ̈ܕܲܝ ܐܲܒܼܵܐ ܣܐܹ̇ܡ ܐ̄ܢܵܐ ܠܵܗ̇܀ ܘܠܵܐ ܡܸܬܼܪܲܥܹܝܬܿ ܗܵܝ̇ ܕܐܲܠܵܗܵܐ ܕܗܵܟܲܢ ܡܸܫܟܲܚ:\nܐܸܠܵܐ ܒܡܵܘܬܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܗܵܐ ܚܵܐܲܪ ܐܲܢ̄ܬܿ܀ ܒܥܸܠܬܹܗ ܕܫܸܡܥܘܿܢ ܝܸܠܦܲܬ̤ ܥܹܕܬܵܐ ܡ̣ܢ ܦܵܪܘܿܩܲܢ:\nܕܡܵܐ ܕܲܢܦܲܠ̣ ܒܵܗ̇ ܫܲܪܒܵܐ ܕܡܵܘܬܹܗ ܠܵܐ ܬܸܟܼܪܸܐ ܠܵܗ̇܀ ܡܡܝܼܬܼܵܢܹܗ ܗ̣̄ܘ ܕܡܵܘܬܵܐ ܡܵܘܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܘܐܵܦ ܡܲܚܫܵܢܵܐ ܕܚܲܫܹ̈ܐ ܚܲܫܹܗ ܠܲܕܼܝܵܕܲܥ̇ ܠܹܗ܀ ܚܲܫ̣ܘ ܒܹܗ ܚܲܫܹ̈ܐ ܟܲܕܼ ܚܵܐܹ̇ܫ ܗ̄ܘܼܵܐ ܥܲܠ ܓܵܓܼܘܼܠܬܵܐ:\nܘܡܝܼܬܼ ܒܹܗ ܡܵܘܬܵܐ ܟܲܕܼ ܡܵܐܹ̇ܬܼ ܗ̄ܘܼܵܐ ܘܠܹܗ ܠܵܐ ܐܲܟܿܝܼ܀ ܐܲܠܦ̣ܵܗ̇ ܠܥܹܕܬܵܐ ܒܐܝܼ̈ܕܲܝ ܫܸܡܥܘܿܢ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܕܢܸܗܘܸܐ ܪܚܝܼܡ ܠܵܗ̇ ܛܸܒܵܐ ܕܩܸܛܠܹܗ ܡܵܐ ܕܡܸܬܼܡܲܠܲܠ܀ ܒܡܲܟܿܣܵܢܘܼܬܼܵܐ ܐܵܦ ܒܲܟܼܐܵܬܼܵܐ ܕܡܲܠܝܵܐ ܪܘܼܓܼܙܵܐ:\nܛܪܲܕܼ ܚܘܼܫܵܒܹ̈ܐ ܦܲܓܼܪ̈ܵܢܵܝܹܐ ܡ̣ܢ ܬܲܠܡܝܼܕܼܵܐ܀ ܘܲܠܣܵܛܵܢܵܐ ܙܓܲܪ ܡ̣ܢ ܥܹܕܬܵܐ ܕܠܵܐ ܢܸܙܪܘܿܥ ܒܵܗ̇:\nܪܸܢܝܵܐ ܪܲܦܝܵܐ ܕܕܼܵܚܹ̇ܠ ܢܵܘܕܹܐ ܒܡܵܘܬܹܗ ܕܲܒܼܪܵܐ܀ ܘܠܹܗ ܠܬܲܠܡܝܼܕܼܵܐ ܫܲܩ̣ܠܹܗ ܨܹܐܕܼܵܘܗܝ ܡ̣ܢ ܣܵܛܵܢܵܐ:\nܟܲܕܼ ܠܵܐ ܕܵܚܹ̇ܠ ܢܸܫܡܲܥ ܛܸܒܹ̈ܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ܀ ܘܗܵܘ̇ ܕܐܸܨܛܲܥܲܪ ܒܲܫܡܹܗ ܫܲܢ̣ܝ ܕܢܘܼܟܼܪܵܝܵܐ ܗ̄ܘܼܵܐ:\nܘܲܫܩܲܠ̣ ܥܲܡܹܗ ܐܵܦ ܚܘܼܫܵܒܹ̈ܐ ܪ̈ܦܲܝܵܐ ܕܐܲܝܬܿܝܼ܀ ܥܪܲܩ̣ ܣܵܛܵܢܵܐ ܠܒܸܣܬܲܪ ܝܼܫܘܼܥ ܘܦܵܫ̣ ܬܲܠܡܝܼܕܼܵܐ:\nܩܕܼܵܡܵܘܗܝ ܕܲܒܼܪܵܐ ܟܲܕܼ ܡܸܬܼܓܵܘܲܣ ܒܲܙܩܝܼܦܘܼܬܹܗ܀","english":"Can it be that I would place my soul if I wished? I: and when I wish, I take it, and I am master over it. It was not another who would take it from me when I die, I: that I, by my will, in the hands of the father, place it. And that gate of God is not opened in this way. But in the death of the righteous, behold, the sign is seen. By the cause of Simon, the Church learned from the Savior: that when the manner of his death falls upon her, she will not be troubled. The death of the Son of God is the death of death itself, and the suffering of the sufferer is his suffering, which the knower knows. He suffered sufferings in him when he was suffering on the cross, and he died death in him when he was dying, and he did not suffer. He taught the Church by the hands of Simon, the head of the apostles: that she should love the goodness that killed him when it was spoken. With concealment and with tears of full anger, he drove away bodily thoughts from the disciple. And he rebuked Satan from the Church, that he might not sow in her the weak thought that fears to make confession in the death of the Son. And he took the disciple to his side from Satan, when he did not fear to hear the good things of the crucifixion. And that one who was rebuked in his name said that it was a remembrance, and he took with him also the weak thoughts that he had. Satan fled to the hiding place of Jesus, and the disciple remained before the Son, being armed with his crucifixion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܫܟܲܚ","severity":"info","text":"The Syriac verb ܡܸܫܟܲܚ (meškaḥ) means 'can, be able' and here introduces a rhetorical question about the soul's placement by one's own will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܘܬܵܐ ܕܲܒܼܪܵܐ","severity":"info","text":"The phrase 'death of the Son' (ܡܵܘܬܵܐ ܕܲܒܼܪܵܐ) echoes the crucifixion of Christ, central to the poem's argument that Christ's death is the death of death itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon Peter is presented as the head of the apostles (ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ) through whom the Church learns the meaning of Christ's death, consistent with Jacob of Serugh's emphasis on apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܵܛܵܢܵܐ","severity":"info","text":"Satan's flight to the 'hiding place of Jesus' (ܒܸܣܬܲܪ ܝܼܫܘܼܥ) parallels the earlier rebuke of Satan from the Church, reinforcing the theme of Christ's victory over death and Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܠܣܵܛܵܢܵܐ ܙܓܲܪ","severity":"info","text":"This passage shifts from a general theological reflection on Christ's death to a specific narrative of Simon Peter's role, marked by the rebuke of Satan and the disciple's arming with crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܹܕܬܵܐ","severity":"info","text":"The Church (ܥܹܕܬܵܐ) is taught by Simon Peter to embrace the 'goodness that killed him' (ܛܸܒܵܐ ܕܩܸܛܠܹܗ), reflecting a liturgical or catechetical reception of the crucifixion as salvific.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܡܲܟܿܣܵܢܘܼܬܼܵܐ ܐܵܦ ܒܲܟܼܐܵܬܼܵܐ ܕܡܲܠܝܵܐ ܪܘܼܓܼܙܵܐ' is ambiguous: it may mean 'with concealment and with tears of full anger' or 'with concealment and with tears that fill anger'; the translation takes the former.","The identity of 'that one who was rebuked in his name' (ܗܵܘ̇ ܕܐܸܨܛܲܥܲܪ ܒܲܫܡܹܗ) is ambiguous: it could refer to Satan or to Simon Peter; the translation takes it as Satan."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܙܸܠ ܣܵܛܵܢܵܐ ܠܵܘ ܙܸܠ ܫܸܡܥܘܿܢ ܡܸܫܬܲܡܥܵܐ ܗ̄ܘܼܵܬܼ:\nܘܐܸܙܲܠ̣ ܒܝܼܫܵܐ ܘܩ̣ܵܘܝܼ ܫܠܝܼܚܵܐ ܢܵܘܕܹܐ ܪܲܒܹ̇ܗ܀ ܡܸܠܟܹ̈ܐ ܪ̈ܦܲܝܵܐ ܕܡ̣ܢ ܣܵܛܵܢܵܐ ܥܪܲܩ̣ܘ ܡ̣ܢ ܫܸܡܥܘܿܢ:\nܘܦܵܫ̣ ܗ̄ܘܼܵܐ ܟܹܐܦܵܐ ܟܲܕܼ ܗ̤ܘ ܟܹܐܦܵܐ ܒܓܼܵܘ ܒܸܢܝܵܢܵܐ܀ ܠܒܲܟܼ ܗ̄ܘܼܵܐ ܠܪܵܚܡܹܗ ܒܲܪ ܐܲܠܵܗܵܐ ܒܨܲܥܪܵܐ ܕܲܫ̣ܕܼܵܐ:\nܘܲܥܪܲܩ̣ ܣܵܢܵܐܵܐ ܕܠܵܐ ܢܥܲܪܩܸܠ ܗ̄ܘܼܵܐ ܐܘܼܪܚܹܗ ܕܲܒܼܪܵܐ܀ ܬܪܲܨ ܦܲܪܨܘܿܦܹܗ ܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ ܕܠܵܐ ܕܘܼܘܵܕܼܵܐ:\nܒܪܝܼܟܼ ܕܲܒܼܡܵܘܬܹܗ ܐܲܚܝܼ ܠܟܼܠܗܘܿܢ ܫܟܼܝܼܒܹ̈ܝܗ̇ ܕܲܫܝܘܿܠ܀ ܫܠܸܡܼ ܥܲܠ ܗܵܝ̇ ܕܐܸܡܲܪ ܡܵܪܲܢ ܠܫܸܡܥܘܿܢ:\nܕܙܸܠ ܠܵܟܼ ܠܒܸܣܬܲܪܝ ܣܵܛܵܢܵܐ ̣","english":"Get behind me, Satan,” was not said to Simon; rather, it was the evil one who went away, and the apostle stood firm, confessing his Lord. The loose angels fled from Satan, away from Simon; and the rock remained, while that rock was within the house. He wept for his beloved, the son of God, at the casting of the lot; and Satan fled, who would not have hindered his way on the road. He set his face against the passions that have no end. Blessed is he who, by his death, revived all the dead of Sheol. This concludes what our Lord said to Simon: “Get behind me, Satan.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܸܠ ܣܵܛܵܢܵܐ ܠܵܘ ܙܸܠ ܫܸܡܥܘܿܢ","severity":"info","text":"The Syriac negates the command to Simon: 'Get behind me, Satan' was not said to Simon; rather, Satan fled from Simon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"The Syriac word kēpā ('rock') is a pun on Simon's name (Cephas), reinforcing his role as the foundation of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 16:23; Mark 8:33","severity":"info","text":"The phrase 'Get behind me, Satan' echoes the Gospel accounts where Jesus rebukes Peter, but Jacob reinterprets it as Satan's departure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܨܲܥܪܵܐ ܕܲܫ̣ܕܼܵܐ","severity":"info","text":"The 'casting of the lot' (bṣaʿrā d-šaddā) likely refers to the apostles' decision to evangelize different regions, a tradition found in Syriac sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡܼ ܥܲܠ ܗܵܝ̇ ܕܐܸܡܲܪ ܡܵܪܲܢ ܠܫܸܡܥܘܿܢ","severity":"info","text":"The final line explicitly concludes the passage, framing the entire poem as an exegesis of Christ's words to Simon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟܼ ܕܲܒܼܡܵܘܬܹܗ ܐܲܚܝܼ ܠܟܼܠܗܘܿܢ ܫܟܼܝܼܒܹ̈ܝܗ̇ ܕܲܫܝܘܿܠ","severity":"info","text":"The line 'Blessed is he who, by his death, revived all the dead of Sheol' reflects the Syriac tradition of Christ's descent into the underworld and resurrection of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt or ambiguous in the phrase 'ܠܒܲܟܼ ܗ̄ܘܼܵܐ ܠܪܵܚܡܹܗ ܒܲܪ ܐܲܠܵܗܵܐ ܒܨܲܥܪܵܐ ܕܲܫ̣ܕܼܵܐ' — the reading 'he wept for his beloved, the son of God, at the casting of the lot' is adopted, but the subject and exact referent are uncertain."],"confidence":"medium","notes":[]}]}