{"slug":"dsc-362","id":"syriac:dsc:dsc-362","title":"On the Lenten Fast I","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 was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:34Z","cost_usd":0.011678},"source":{"registry_id":"syriac:dsc:dsc-362","work_id":"dsc-362","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/362"},"stats":{"passages":18,"english_words":4638,"coptic_letters":0,"commentary_units":103,"commentary_kinds":8,"derived_notes":0,"ambiguities":31,"work_notes":5,"external_links":2,"timeline":5},"summary":{"work":"dsc-362","abstract":"Jacob of Serugh's metrical homily 'On the Lenten Fast I' is a poetic exhortation for the pre-Lenten fast, composed in Syriac during the late 5th to early 6th century. It employs typological exegesis and apostrophe to Christ, reflecting West Syriac liturgical and ascetic traditions. The text survives in multiple manuscripts, with the earliest witness from the 6th–7th century, and was incorporated into the Fast of the Ninevites observance. The English translation is a working draft that does not preserve the original 12-syllable meter.","historical_context":"Jacob of Serugh (c. 451–521) served as bishop of Batnan in the West Syrian miaphysite tradition. This memra was composed for the pre-Lenten fast, likely within the Diocese of Batnan, and reflects the liturgical practices of the Syriac Orthodox Church. The homily was later integrated into the Fast of the Ninevites, a three-day observance before Lent. The Syriac text is transmitted in multiple manuscripts, with the critical edition based on British Library Add. 14,528 and other sources. The work belongs to the genre of metrical homily (memra), common in Syriac patristic literature, and draws on typological exegesis familiar from Ephrem and other Syriac fathers.","significance":"This homily is a key witness to the development of Lenten fasting practices in the West Syriac tradition and exemplifies Jacob's poetic and theological style. It connects to broader Syriac patristic literature, particularly the works of Ephrem, and remains in liturgical use among Syriac Orthodox monasteries.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh"},{"date":"Late 5th–early 6th c.","event":"Composition of 'On the Lenten Fast I'"},{"date":"6th–7th c.","event":"Earliest surviving manuscript witness"},{"date":"Medieval period","event":"Incorporation into West Syriac Fast of the Ninevites liturgy"},{"date":"Modern","event":"Critical edition based on British Library Add. 14,528 and other manuscripts"}],"relations":[{"work":"Hymns on Faith","relation":"Ephrem's work shares similar typological imagery (e.g., obedient animal trope)","key":"","label":null,"url":null},{"work":"On the Lenten Fast II","relation":"Another memra by Jacob on the same theme","key":"","label":null,"url":null},{"work":"Syriac Orthodox Liturgy","relation":"Homily used in the Fast of the Ninevites","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author"},{"key":"wikipedia:Syriac Orthodox Church","label":"Syriac Orthodox Church","url":"https://en.wikipedia.org/wiki/Syriac_Orthodox_Church","reason":"Community that transmitted and used the work"}],"cautions":["The dating of the homily is based on internal references and Jacob's known period of activity; no external evidence confirms a precise year.","The earliest manuscript witness is from the 6th–7th century, but the text may have undergone scribal changes.","The English translation is a working draft and does not preserve the original 12-syllable meter or full rhetorical features."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000382,"generated":"2026-11-15T02:33:56Z"},"checks":{"work":"dsc-362","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":103,"english_words":4638,"source_letters":16310,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) composed this metrical homily for the pre-Lenten fast. The dating rests on internal references to liturgical practice and Jacob’s known period of activity in the Diocese of Batnan.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witness from the 6th–7th century. The edition follows the critical text established from the British Library Add. 14,528 and other sources.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was incorporated into the West Syriac liturgical tradition for the Fast of the Ninevites, a three-day pre-Lenten observance. It is read in some Syriac Orthodox monasteries during the preparatory week.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided here is a working translation; it does not reflect the full poetic structure (12-syllable meter) of the original Syriac. Readers should consult the Syriac for metrical and rhetorical features.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Jacob’s homily employs typological exegesis (e.g., Moses and the manna) that presumes a deep familiarity with Syriac patristic traditions. Modern readers may miss allusions without supplementary commentary.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-362":{"label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ\nܡܐܡܪܐ .ܟܓ. .ܐ.() ܕܥܲܠ ܨܵܘܡܵܐ ܩܲܕܝܼܫܵܐ ܕܐܲܪܒ̇ܥܝܼܢ(). ܠܘܲܥܕܹܗ ܕܫܘܼܒܼܚܵܟܼ ܬܸܪܗܲܛ ܡܸܠܲܬܼܝ ܒܲܪ ܐܲܠܵܗܵܐ:\nܕܠܵܟܼ ܡܸܬ̇ܬܲܒܼܥܝܼܢ ܟܠ ܡܲܠܵܠܹ̈ܐ ܠܲܡܫܲܒܵܚܘܼ܀ ܠܘܵܬܼܵܟܼ ܢܪܝܼܡ ܠܸܫܵܢܝ ܩܵܠܵܘ̈ܗܝ ܒܲܙܡܝܼܖ̈ܵܬܹܗ:\nܘܒܼܵܟܼ ܠܵܟܼ ܐܸܙܡܲܪ ܬܲܗܪܵܐ ܒܩܵܠܵܐ ܡܸܛܠܵܬܼܵܟܼ܀ ܡܸܢܵܟܼ ܐܸܣܲܒܼ ܘܲܥܠܲܝܟ ܐܸܦܢܸܐ ܠܲܡܡܲܠܵܠܘܼ:\nܕܲܒܼܟܼܠ ܥܸܠ̈ܠܵܢ ܐܲܢ̄ܬ ܬܸܫܬܲܒܲܚ ܡ̣ܢ ܫܵܡ̈ܘܿܥܹܐ܀ ܕܝܼܠܵܟܼ ܐܸܢܘܿܢ ܩܵܠܹ̈ܐ ܘܡܸ̈ܠܹܐ ܐܵܦ ܠܸܫܵܢܹ̈ܐ:\nܦܘܼܡܹ̈ܐ ܘܗܵܘܢܹ̈ܐ ܐܵܦ ܚܘܼܫܵܒܹ̈ܐ ܥܲܡ ܖܸ̈ܥܝܵܢܹܐ܀ ܗܲܒܼ ܠܝܼ ܡܸܢܵܟܼ ܕܐܝܼܬܼ ܠܵܟܼ ܕܬܸܬܸ̇ܠ ܠܲܕܼܒܼܵܥܹ̇ܐ ܠܵܟܼ:\nܘܣܲܒܼ ܠܵܟܼ ܫܘܼܒܼܚܵܐ ܡ̣ܢ ܡܵܘܗܲܒܼܬܼܵܟܼ ܥܲܬ̇ܝܼܪܵܐܝܼܬܼ܀ ܫܘܼܒܼܚܵܟܼ ܒܵܟܼ ܗ̄ܘܼ ܘܲܡܫܲܒ̇ܚܵܢܹ̈ܐ ܠܵܐ ܡܲܗܢܹܝܢ ܠܵܟܼ:\nܟܲܕܼ ܠܵܐ ܣܢܝܼܩ ܐܲܢ̄ܬ̇ ܩܲܒܸ̇ܠ ܡܸܠܲܝ̈ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܦܘܼܡܝ ܦܸܬܼܚܹ̇ܬܼ ܠܵܟܼ ܘܲܡܠܲܝܬܵܝܗܝ ܐܲܢ̄ܬ̇ ܐܲܝܟܼ ܕܐܸܫܬܵܘܕܝܼܬ̇:\nܢܸܬܼܡܲܠܲܠ ܒܹܗ ܫܲܪܒܵܟܼ ܪܲܒܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ܀ ܦܘܼܡܵܐ ܦܬܼܝܼܚܵܐ ܡܵܐܢܵܐ ܣܦܝܼܩܵܐ ܕܝܼܠܝ ܝܸܗ̇ܒܹ̇ܬܼ ܠܵܟܼ:\nܘܲܒܼܛܲܝܒ̇ܘܼܬܼܵܐ ܡܠܲܝܬܵܝܗܝ ܫܘܼܒܼܚܵܐ ܡܸܛܠ ܚܘܼܒܵܟܼ܀ ܡ̣ܢ ܡܲܠܝܘܼܬܼܵܟܼ ܕܝܼܠܵܟܼ ܢܵܣ̇ܒ̇ܝܼܢ ܟܠ ܚܲܣܝܼܖܹ̈ܐ:\nܒܵܟܼ ܢܸܬܼܡܲܠܸܐ ܣܢܝܼܩܵܐ ܘܢܲܟܼܪܸܙ ܥܲܠ ܡܵܘܗܲܒܼܬܼܵܟܼ܀ ܐܸܢ ܠܐܲܬܵܢܵܐ ܬܸܬܸ̇ܠ ܡܸܠܬܼܵܐ() ܡ̇ܢ ܡܸܫܬܲܒܲܚ:\nܗ̤ܝ ܕܲܡܡܲܠܠܵܐ ܐܵܘ ܝܵܗ̇ܘܿܒܼܵܐ ܕܲܥܣܝܼ̈ܩܵܬܼܵܐ܀ ܒܥܝܼܪܵܐ ܡܲܠܠܲܬ̤ ܥܲܡ ܩܵܨܘܿܡܵܐ ܕܢܸܬܼܟܵܘܲܢ ܗ̄ܘ̣ܵܐ:\nܠܹܗ() ܕܘܼܡܵܪܵܐ ܘܠܵܟܼ ܬܸܫܒ̇ܘܿܚܬܵܐ ܒܟܼܠ ܥܸܠ̈ܠܵܬܼܵܐ܀","english":"Of the Holy One, Mar Jacob\n\nMemra 23, On the Holy Fast of Forty Days\n\nTo your glory my word runs, Son of God:\nFor you alone are all discourses fit for praise.\nTo you my tongue raises its voice in its hymns,\nAnd for you the river will sing with a voice because of you.\nFrom you I take, and upon you I expend speech,\nThat in all things you may be praised by hearers.\nYours are voices, words, and tongues,\nMouths, intellects, thoughts, and minds.\nGive me from what you have, that you may give to those who praise you,\nAnd take glory from your gift richly.\nYour glory is in you, and those who praise you do not add to you,\nSince you are not in need; accept my words, Son of God.\nMy mouth I opened for you, and you filled it, as is fitting,\nThat it might speak your great story in a loud voice.\nAn open mouth, an empty vessel that is mine, I gave to you,\nAnd you filled it with goodness, glory, because of your love.\nFrom your fullness all the needy take,\nIn you the empty is filled and proclaims your gift.\nIf to the sign you give the word with praise,\nThat which speaks, or the giver of difficulties.\nThe calf spoke with the goad that was to be,\nTo him the example, and to you the praise in all things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ ܩܲܕܝܼܫܵܐ ܕܐܲܪܒ̇ܥܝܼܢ","severity":"info","text":"The phrase 'Holy Fast of Forty Days' refers to Lent, a fixed period of fasting before Easter in Syriac tradition, distinct from the variable Great Fast.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens the memra with an extended apostrophe to the 'Son of God' (Christ), establishing a rhetorical frame of praise and invocation before the doctrinal exposition.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian of the West Syrian tradition; his memre on Lent reflect the liturgical and ascetic practices of the miaphysite church in the late 5th–early 6th century.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܣܝܼ̈ܩܵܬܼܵܐ","severity":"caution","text":"The Syriac ܥܣܝܼ̈ܩܵܬܼܵܐ (ʿsīqātā) is ambiguous: it can mean 'difficulties' or 'ascetic practices'; the English draft's 'difficulties' may obscure the ascetic connotation relevant to the Lenten context.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the 'calf speaking with the goad' (ܒܥܝܼܪܵܐ ܡܲܠܠܲܬ̤ ܥܲܡ ܩܵܨܘܿܡܵܐ) echoes a common Syriac trope of the obedient animal as a type of the faithful soul under discipline, paralleling Ephrem's Hymns on Faith.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sign' (ܐܲܬܵܢܵܐ) in line 19 is unclear: it may refer to a liturgical sign, a miracle, or a type; the reading here follows the ascetic context as a reference to the cross or the Lenten fast itself."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡܸܠܬܼܵܐ ܚܕܲܬܵܐ ܡ̣ܢ ܐܲܬܵܢܵܐ ܒܬܲܗܪܵܐ ܪܲܒܵܐ:\nܘܟܼܠܹܗ ܫܘܼܒܼܚܵܐ ܠܵܟܼ ܐܸܬܼܦܲܢܝܼ ܘܗ̤ܝ ܠܵܐ ܝܸܬܼܪܲܬ̤܀ ܠܵܘ ܐܲܟܼܘܵܬܼܵܗ̇ ܐܸܗܘܸܐ ܓܠܝܼܙ ܐ̄ܢܵܐ ܡ̣ܢ ܝܘܼܬܼܪܵܢܵܐ:\nܨܲܠܡܵܟܼ ܐ̄ܢܵܐ ܡܵܪܝ ܐܵܘܬܲܪ ܕܝܼܠܵܟܼ ܡ̣ܢ ܥܸܢܝܵܢܵܟܼ܀ ܠܵܐ ܐܲܬܵܢܵܐ ܘܠܵܐ ܐܲܒ̇ܘܼܒܼܵܐ ܠܡܸܠܬܼܵܟܼ ܐܸܗܘܸܐ:\nܐܸܠܵܐ ܐܲܪܥܵܐ ܕܝܵܗ̇ܒܵܐ ܦܹܐܖܹ̈ܐ ܓܒܲܝ̈ܵܐ ܒܲܡܵܐܐ܀ ܙܡܵܪܵܐ ܚܲܠܝܵܐ ܕܡ̣ܢ ܐܲܒ̇ܘܼܒܼܵܐ ܠܹܗ ܠܵܐ ܡܵܘܬܲܪ:\nܗܲܒܼ ܠܝܼ ܐܸܒܼܣܲܡ ܥܲܡ ܕܲܣܡܝܼܟܼܝܼܢ ܒܲܙܡܝܼܖ̈ܵܬܼܵܟܼ܀ ܐܵܦ ܐܲܬܵܢܵܐ ܩܢܵܬ̤ ܗ̄ܘ̣ܵܬܼ ܡܸܠܬܼܵܐ ܕܠܵܐ ܦܘܼܪܫܵܢܵܐ:\nܗܲܒܼܠܝܼ ܐܸܦܪܘܿܫ ܘܲܡܠܝܼܢܝ ܚܘܼܒܵܐ ܠܲܡܡܲܠܵܠܘܼ܀ ܗܲܒܼ ܠܝܼ ܡܵܪܲܢ ܐܵܦ ܫܵܡ̈ܘܿܥܹܐ ܕܐܲܚܝܼܕܼܝܼܢ ܒܵܟܼ:\nܘܐܲܝܟܼ ܕܲܠܠܲܚܡܵܐ ܠܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܒܚܘܼܒܵܐ ܟܲܦܢܝܼܢ܀ ܠܲܚܡܵܐ ܘܡܲܝ̈ܵܐ ܡܢܵܬܼܵܐ ܕܚܲܝܹ̈ܐ ܦܲܓܼܖ̈ܵܢܵܝܹܐ:\nܘܡܸܠܬܹܗ ܕܡܵܪܝܵܐ ܚܲܝܹ̈ܐ ܕܢܲܦ̮ܫܵܐ ܖ̈ܘܼܚܵܢܵܝܹܐ܀ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܕܠܲܚܡܵܐ ܝܘܼܩܪܵܐ ܘܡܲܐܝܼܢܘܼܬܼܵܐ:\nܘܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܡܪܲܒ̇ܝܵܐ ܓܸܦܹ̈ܐ ܠܢܲܦ̮ܫܵܐ ܬܸܦܪܲܚ܀ ܒܟܲܝܠܵܐ ܢܹܐܟܼܘܿܠ ܘܲܕܼܠܵܐ ܟܲܝܠܵܐ ܡܸܠܬܼܵܐ ܢܸܫܡܲܥ:\nܢܟܲܪܸܐ() ܛܥܘܼܡܹ̈ܐ ܘܢܹܐܪܟ̇ܘܼܢ ܗܸܖ̈ܓܹܐ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܚܵܫ̇ܟܵܐ ܢܲܦ̮ܫܵܐ ܡܵܐ ܕܣܲܓ̇ܝܼ̈ܐܵܢ:\nܘܲܒܼܝܘܼܠܦܵܢܵܐ ܥܵܬܲܪ ܗܵܘܢܵܐ() ܐܸܢ ܡܸܫܬܲܪܬܲܚ܀ ܒܗܵܠܹܝܢ ܝܵܘܡܹ̈ܐ ܕܲܚܣܝܼܠ ܦܲܓܼܪܵܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ:\nܡܲܠܦܵܢܘܼܬܼܵܐ ܬܸܣܓܸܐ ܠܢܲܦ̮ܫܵܐ ܕܬܸܬܼܦܲܛܲܡ ܒܵܗ̇܀ ܒܝܵܘܡܵܐ ܕܢܵܨܲܚ̇ ܨܵܘܡܵܐ ܪܲܒܵܐ ܒܲܟܼܢܘܼ̈ܫܵܬܼܵܐ:\nܐܲܪܝܼܡ ܩܵܠܲܝ̈ ܙܲܕܝܼܩܵܐܝܼܬܼ ܠܲܕܼܫܵܡܲܥ̇ ܠܝܼ܀","english":"A new word from the Father in a great light:  \nAnd all glory to you is fitting, and it is not a possession. Not like her am I, hidden from abundance:  \nYour image, O Lord, I increase, which is yours from your labor. Neither Father nor Son is for your word:  \nBut the earth that gives choice fruits in water. A sweet song from the Son, to him it is not superfluous:  \nGrant me fragrance with those who are skilled in your hymns. Even the Father was a word without distinction:  \nGrant me to spread out and to fill with love for speaking. Grant me, O Lord, even hearers who are held by you:  \nAnd as for bread, for the word of life, they hunger with love. Bread and water, a gift of life for the body:  \nAnd the word of the Lord, life for the soul, spiritual wings. From the consumption of bread, heaviness and satiety:  \nAnd the word of life grows wings for the soul to fly. Eat with measure, and without measure hear the word:  \nIt will delight the tasters and extend divine thoughts. From foods, the soul is darkened when they are many:  \nAnd in teaching, it will become rich, if it is restrained. In these days when the body is deprived of food:  \nTeaching will increase for the soul, that it may be perfected by it. On the day when the great fast is completed with sanctifications:  \nI have raised my voice righteously, that he who hears me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܸܠܬܼܵܐ ܚܕܲܬܵܐ ܡ̣ܢ ܐܲܬܵܢܵܐ ܒܬܲܗܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'a new word from the Father in a great light' introduces the theme of divine origin for the discourse, linking the poet's speech to the Father's creative word.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܵܐ","severity":"info","text":"The Syriac term 'mellṯā' (word) carries theological weight, evoking the Logos of John 1:1, a common motif in Jacob's memre.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܲܚܡܵܐ ܘܡܲܝ̈ܵܐ","severity":"info","text":"The pairing 'bread and water' echoes the Eucharistic elements and ascetic practice, while 'word of the Lord' as life for the soul recalls John 6:35 and 6:48.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܘܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great fast' refers to the forty-day Lenten fast, a central practice in Syriac Christianity, which Jacob extols as a means of spiritual purification.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܵܘܡܵܐ ܕܢܵܨܲܚ̇ ܨܵܘܡܵܐ ܪܲܒܵܐ","severity":"info","text":"This line marks a transition from general exhortation to a concluding reflection on the fast's completion, framing the memra as a liturgical address.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܪܝܼܡ ܩܵܠܲܝ̈ ܙܲܕܝܼܩܵܐܝܼܬܼ","severity":"caution","text":"The phrase 'I have raised my voice righteously' may be textually uncertain; the Syriac 'zaddīqāʾīt' could also be read as 'justly' or 'rightly', but the exact nuance is debated.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, such as the exact referent of 'her' in line 2 and the precise meaning of 'hidden from abundance'.","The phrase 'a sweet song from the Son' may be a Christological reference, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܝܵܘܡܵܢ ܕܲܒܼܠܝܼܡ ܘܲܣܟܼܝܼܪ ܦܘܼܡܵܗ̇ ܕܐܵܣܘܿܛܘܼܬܼܵܐ:\nܬܸܦ̮ܬܲܚ ܐܸܕܼܢܵܐ ܬܲܪܥܵܐ ܠܩܵܠܵܐ ܕܡܲܠܦܵܢܘܼܬܼܵܐ܀ ܒܗܵܢܵܐ ܝܵܘܡܵܐ ܕܟܲܪܣܵܐ ܣܦܝܼܩܵܐ ܘܢܲܦ̮ܫܵܐ ܥܝܼܪܵܐ:\nܡܲܠܸܠ ܡܲܠܸܠ ܦܘܼܡܵܐ ܘܐܵܘܬܲܪ ܠܲܕܼܫܵܡܲܥ̇ ܠܵܟܼ܀ ܒܗܵܢܵܐ ܝܲܪܚܵܐ ܕܡ̣ܢ ܠܲܥܒܘܼܬܼܵܐ ܫܩܝܼܠ ܫܘܼܠܛܵܢܵܐ:\nܫܲܠܝܼܛ ܗ̄ܘܼ ܠܵܗ̇ ܠܡܸܠܬܼܵܐ ܕܬܲܨܠܲܚ ܥܲܬ̇ܝܼܪܵܐܝܼܬܼ܀ ܠܵܘ ܟܠ ܙܲܒܼ̈ܢܝܼܢ ܐܝܼܬܼ ܠܵܟܼ ܦܹܐܖܹ̈ܐ ܚܠܲܝ̈ܵܐ ܬܹܐܟܼܘܿܠ:\nܐܝܼܬܼ ܓܹܝܪ ܙܲܒܼܢܵܐ ܕܐܵܦ ܡ̣ܢ ܛܲܖ̈ܦܹܐ ܓܠܝܼܙ ܐܝܼܠܵܢܵܐ܀ ܐܵܦܠܵܐ ܒܟܲܪܡܵܟܼ ܟܠ ܝܘܿܡ ܥܸܢ̈ܒܹܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬ̇ ܒܹܗ:\nܦܪܝܼܫ ܗ̄ܘܼ ܙܲܒܼܢܵܐ ܕܐܸܡܲܬܼܝ ܬܸܩܛܘܧܦ ܟܠ ܥܸܠ̈ܠܵܬܼܵܟܼ܀ ܐܵܦܠܵܐ ܒܚܲܩܠܵܐ ܓܕܼܝܼܫܵܐ ܘܟܲܦܵܐ ܐܝܼܬܼ ܒܵܗ̇ ܟܠܝܘܿܡ:\nܕܝܲܪܚܵܗ̇ ܕܫܲܢ̄ܬܵܐ ܗ̤ܘ ܡܲܘܠܸܕ ܒܵܗ̇ ܒܚܲܩܠܵܐ ܟܲܪܝܵܐ܀ ܘܐܸܢ ܥܲܠ̈ܠܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܖ̈ܵܗܛܵܢ ܥܲܡ ܙܲܒܼܢܲܝ̈ܗܹܝܢ:\nܥܠܲܠܬܼܵܐ ܕܢܲܦ̮ܫܵܐ ܒܙܲܒܼܢܵܗ̇ ܬܸܪܗܲܛ ܟܲܫܝܼܪܵܐܝܼܬܼ܀ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ ܕܐ̄ܣܵܢܵܐ ܕܢܲܦ̮ܫܵܐ ܡܸܬܼܟܲܢܲܫ ܒܹܗ:\nܢܸܬ̇ܬ̇ܥܝܼܪ ܟܠܢܵܫ ܢܸܡܠܸܐ ܩܦܵܣܵܘ̈ܗܝ ܟܠ ܛܵܒܼ̈ܵܬܼܵܐ܀ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ ܕܢܲܦ̮ܫܵܐ ܟܪܝܼܗܬܵܐ ܡܸܬܼܚܲܠܡܵܐ ܒܹܗ:\nܬܵܘ ܨܲܝܵܡܹ̈ܐ ܠܬܲܪܥܹܗ ܕܐܵܣܝܵܐ ܥܨܘܿܒܼܘ ܫܘܼܚܢܲܝ̈ܟ̇ܘܿܢ܀ ܒܗܵܠܹܝܢ ܝܵܘܡܹ̈ܐ ܚܲܓܵܐ ܠܡܵܪܝܵܐ ܗܵܐ ܡܸܬܼܟܲܢܲܫ:\nܦܘܼܩܘ ܬܲܓܵܖܹ̈ܐ ܕܪܘܼܚܵܐ ܘܲܥܬܲܪܘ ܡ̣ܢ ܬܹܐܓܼܘܼܪܬܵܐ܀ ܒܗܵܠܹܝܢ ܝܵܘܡܹ̈ܐ ܫܘܼܩܵܐ ܥܒܼܝܼܕܼ ܠܵܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܲܒܼܠܵܐ ܡܸܕܸܡ ܗܵܐ ܡܸܙܕܲܒܢܵܐ() ܠܲܕܼܒܼܵܥܹ̇ܐ ܠܵܗ̇܀ ܒܲܪ ܐܲܠܵܗܵܐ ܣ̣ܕܲܪ ܡܲܠܟ̇ܘܼܬܹܗ ܥܲܠ ܬܲܖ̈ܥܲܝܟ̇ܘܿܢ:\nܩܨܵܝܹ̈ܐ ܕܠܲܚܡܵܐ ܗܲܒܼܘ ܠܹܗ ܘܙܘܼܒܼܢܘܼܗ̇ ܕܲܡܩܲܒܸ̇ܠ ܗ̤ܘ܀","english":"The days of Belin and Sakhir, the mouth of the daughter of the sound of the lyre: The knowledge of the door will open to the voice of teaching. On this day of the empty belly and the vigilant soul: Speak, speak, O mouth, and add to the hearing for you. In this month, from the thicket, authority is taken: It rules over the word to adorn it richly. Not at every feast do you have sweet fruits to eat: For there is a feast that even from the leaves of the tree is hidden. Nor in your vineyard every day can you find clusters in it: The feast is distinct as to when you will gather all your causes. Nor in the field, which is tilled, is there a palm in it every day: The month of the year is what produces in the field, which is barren. And if the causes of the body run with their feasts: The cause of the soul runs with its feast vigorously. In this feast of healing, the soul is strengthened: Every sick person is awakened, and all good things fill his vessels. In this feast, the sick soul is healed: Come, O fasters, to the door of the physician; gather your supplications. In these days, a feast is prepared for the Lord: Arise, O merchants of the spirit, and enrich yourselves from the merchandise. In these days, the market has made a place for righteousness: And without anything, it is sold to those who are worthy of it. The Son of God has set up his kingdom at your doors: Give him morsels of bread, and offer what he receives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܠܝܼܡ ܘܲܣܟܼܝܼܪ","severity":"info","text":"Belin and Sakhir are likely names of pagan festivals or deities, possibly associated with seasonal celebrations. The precise identification remains uncertain.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts ordinary feasts (of the body) with the Lenten fast, which is a feast of healing for the soul. The fast is presented as a spiritual marketplace where righteousness is sold without price.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Son of God' (ܒܲܪ ܐܲܠܵܗܵܐ) echoes New Testament usage, particularly in the Gospels, and here refers to Christ as the one who sets up his kingdom at the doors of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'empty belly and vigilant soul' reflects the ascetic practice of fasting during Lent, a period of spiritual preparation in Syriac Christianity. The imagery of the physician and healing aligns with patristic typology of Christ as healer.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of contrasts: ordinary feasts vs. the Lenten feast, body vs. soul, and material abundance vs. spiritual enrichment. This rhetorical pattern is typical of Jacob's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'daughter of the sound of the lyre' (ܒܪܬ ܩܠܐ ܕܐܣܘܛܘܬܐ) is obscure; it may be a metaphorical reference to music or poetry, but the exact meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Belin and Sakhir' is unclear; they may be pagan deities or festival names.","The phrase 'daughter of the sound of the lyre' is ambiguous and may be a poetic metaphor."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܥܲܠ ܡܸܣ̈ܟܹܢܹܐ ܫܕܼܵܘ ܙܸܕܼ̈ܩܵܬܼܵܐ ܘܣܲܒܼܘ ܡܲܠܟܘܼܬܼܵܐ:\nܕܢܸܬܸܠ ܒܵܥܹ̇ܐ ܘܥܸܠܬܼܸܵܐ ܗ̄ܘܼ ܒܵܥܹ̇ܐ ܕܢܸܕܼܪܸܐ ܓܲܙܹܗ܀ ܒܦܸܖ̈ܩܹܐ ܚܝܼ̈ܛܹܐ ܘܒܲܒܼ̈ܠܵܝܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܒܲܥ̈ܝܵܢ:\nܠܒܼܘܼܫܵܐ ܕܫܘܼܒܼܚܵܐ ܡܚܲܠܸܦ ܥܲܡܵܟܼ ܐܸܢ ܬܸܬܸܠ ܠܹܗ܀ ܬܸܠܚܹ̈ܐ ܕܲܢܦܲܩ̣ܘ ܡ̣ܢ ܟܸܢ̈ܦܵܬܼܵܐ ܕܡܲܖ̈ܛܘܼܛܲܝܟ̇ܘܿܢ:\nܗܲܒܼܘ ܠܹܗ ܘܝܵܗܹ̇ܒܼ ܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ ܕܡܲܠܝܵܐ ܢܘܼܗܪܵܐ܀ ܪ̈ܘܼܩܥܹܐ ܕܢܲܚ̈ܬܹܐ ܘܣܸܕܼ̈ܩܹܐ ܕܲܢܬܲܪܘ ܡ̣ܢ ܬܸܫܘܝܼܬܼܵܟܼ:\nܗܲܒܼ ܠܹܗ ܘܣܲܒܼ ܠܵܟܼ ܥܲܪܣܵܐ ܕܟܹܐܒܹ̈ܐ ܠܵܐ ܥܵܐ̇ܠܝܼܢ ܠܵܗ̇܀ ܫܕܼܝܼ ܠܲܣܢܝܼ̈ܩܹܐ ܡ̣ܢ ܬܵܘܬܵܖܹ̈ܐ ܕܲܚܫܵܡܝܼܬܼܵܟܼ:\nܘܙܸܠ ܐܸܬܼܒܲܣܲܡ ܥܲܡ ܠܵܥܵܙܲܪ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ܀ ܡܙܘܿܓܼ ܠܲܨ̈ܗܲܝܵܐ ܟܵܣܵܐ ܕܡܲܝ̈ܵܐ ܘܣܲܒܼ ܠܵܟܼ ܐܲܓܼܪܵܐ:\nܟ̱ܠܹܗ ܓܲܙܵܐ ܕܲܡܠܸܐ ܥܘܼܬܼܪܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟܼ܀ ܦܬܲܚ ܠܐܲܟܼܣܢܵܝܵܐ ܬܲܪܥܹܗ ܕܒܲܝܬܵܟܼ ܚܲܒ̇ܝܼܒܼܵܐܝܼܬܼ:\nܘܟܼܠܗܘܿܢ ܬܲܖ̈ܥܹܐ ܕܒܹܝܬܼ ܡܲܠܟ̇ܘܼܬܼܵܐ ܡܸܬܼܦܲܬ̇ܚܝܸܢ ܠܵܟܼ܀ ܦܐܸܐ ܠܹܗ ܠܨܵܘܡܵܐ ܡܵܐ ܕܪܵܗܛܵܐ ܒܹܗ ܙܲܕܝܼܩܘܼܬܼܵܐ:\nܗܲܒܼ ܠܹܗ ܕܝܼܠܹܗ ܠܵܐ ܬܸܬܼܢܲܟܼܪܸܐ ܡ̣ܢ ܚܘܼܠܛܵܢܹܗ܀ ܠܟܲܦܢܵܐ ܗܲܒܲܝܗܝ ܠܗܵܘ̇ ܡܵܐ ܕܒܲܨ̇ܪܬ̇ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܟܼ:\nܕܠܵܐ ܬܸܗܘܸܐ ܠܵܟܼ ܚܲܣܘܼܟܼܬܵܢܵܐ ܘܠܵܐ ܨܲܝܵܡܵܐ܀ ܚܣܲܟܼܬܵܝܗܝ ܡܸܢܵܟܼ ܗܲܒܲܝܗܝ ܠܐܲܝܢܵܐ ܕܟܲܦܢܵܐ ܟܲܪܣܹܗ:\nܕܲܒܼܚܲܕܼ ܨܵܘܡܵܐ ܬܪܹܝܢ ܦܘܼܖ̈ܫܵܢܝܼܢ() ܢܸܫܬܲܟܼܚܘܼܢ ܠܵܟܼ܀ ܠܨܵܘܡܵܐ ܝܲܩܲܪ ܒܲܬܼܪܹܝܢ ܦܘܼܡ̈ܝܼܢ ܐܸܢ ܨܲܝܵܡܵܐ ܐܲܢ̄ܬ̇:\nܒܕܼܝܼܠܵܟܼ ܕܲܢܙܝܼܪ ܘܲܒܼܗܵܘ̇ ܕܐܵܟܹ̇ܠ ܡ̣ܢ ܡܵܙܘܿܢܵܟܼ܀ ܨܘܼܡ ܠܐܲܠܵܗܵܐ ܘܗܲܒܼ ܠܲܣܢܝܼ̈ܩܹܐ ܘܥܘܿܦ ܝܘܼܬܼܖ̈ܵܢܹܐ:\nܕܗܵܟܲܢ ܒܵܥ̇ܝܵܐ ܙܲܕܝܼܩܘܼܬܼܵܐ ܠܲܕܼܦܵܠܲܚ ܠܵܗ̇܀","english":"They cast down the alms upon the poor and took the kingdom:\nFor the one who seeks and the cause is the one who seeks the treasure of the feast. With the chosen threads and the unsearchable Babylonians:\nThe garment of glory will change with you if you give to him. The supplications that came forth from the rocks of your martyrs:\nGive to him and he will give, the stole of glory full of light. The embroideries of the sisters and the righteous who departed from your consolation:\nGive to him and take for yourself a bed of sorrows that will not enter her. Cast the poor from the thresholds of your shame:\nAnd go, be comforted with Lazarus beside Abraham. Mix for the thirsty a cup of water and take for yourself a reward:\nThe entire treasure that is filled with wealth that is not exhausted. Open the guest-house, the door of your house lovingly:\nAnd all the doors of the royal house will be opened to you. Honor the fast, for righteousness runs in it:\nGive to him what is his, do not be estranged from his mixture. Give to hunger that which is lacking from your food:\nSo that you may have no deficiency and no faster. Withhold from yourself, give it to the one whose belly is hungry:\nSo that by one fast two distinctions may be found for you. For the fast is heavy in two mouths if the faster is a sign:\nWith your own that is bound and with that of the one who eats from your provision. Fast for God and give to the poor and also to the orphans:\nFor thus righteousness desires that we serve her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܸܕܼ̈ܩܵܬܼܵܐ","severity":"info","text":"The term zidqatha (alms) is a plural form of zidqa, denoting charitable gifts. In Syriac ascetic literature, it often carries a connotation of righteousness embodied in material giving.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܲܪ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Lazarus beside Abraham alludes to the parable of the rich man and Lazarus (Luke 16:19–31) and to the tradition that Lazarus rests in the bosom of Abraham, a common motif in Syriac poetry.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܒܼ̈ܠܵܝܵܬܼܵܐ","severity":"info","text":"Babylonians (bāḇlāyāṯā) may refer to costly or exotic fabrics from Babylonia, a known trade good in late antique Mesopotamia. The phrase 'unsearchable Babylonians' suggests an opulence contrasted with ascetic poverty.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܘܼܡ ܠܐܲܠܵܗܵܐ ܘܗܲܒܼ ܠܲܣܢܝܼ̈ܩܹܐ","severity":"info","text":"The passage shifts from metaphorical imagery (garments, treasures) to direct exhortation: 'Fast for God and give to the poor.' This marks a structural turn toward practical instruction on fasting and almsgiving.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܹܝܢ ܦܘܼܖ̈ܫܵܢܝܼܢ","severity":"info","text":"The phrase 'two distinctions' (trēn puršānīn) echoes a common Syriac ascetic theme: the fast yields a double benefit—spiritual merit for the faster and material aid for the hungry. Similar formulations appear in Jacob's other memre.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܙܘܿܓܼ ܠܲܨ̈ܗܲܝܵܐ ܟܵܣܵܐ ܕܡܲܝ̈ܵܐ","severity":"caution","text":"The verb mzōg (mix) is ambiguous: it could mean 'mix a cup of water' for the thirsty or 'dilute wine' with water. Given the ascetic context, the former is more likely, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who seeks' (bāʿē) in the second line is ambiguous: it may refer to the poor person seeking alms or to the ascetic seeking spiritual treasure. The translation opts for the latter, but the Syriac is deliberately open.","The phrase 'unsearchable Babylonians' (lā meṯbaʿyān) is obscure; it may mean 'inexhaustible' or 'unfathomable' in reference to the richness of the fabrics, or it could be a textual corruption."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܙܲܗܵܐ ܢܲܦ̮ܫܵܟܼ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬ̇ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ:\nܘܲܒܼܙܸܕܼ̈ܩܵܬܼܵܐ ܙܒܲܢ ܡܲܠܟܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܟܠ ܢܲܦ̈ܩܵܬܼܵܐ ܕܲܚܣܲܠ ܨܵܘܡܵܐ ܡ̣ܢ ܦܵܬܼܘܿܪܵܟܼ:\nܒܹܗ ܢܸܬܼܝܲܗ̈ܒܵܢ ܠܐܲܝܢܵܐ ܕܚܲܣܝܼܪ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ܀ ܠܵܐ ܬܸܛܲܪ ܠܵܟܼ ܗܵܘ̇ ܡܵܐ ܕܲܚܣܲܠ̣ ܨܵܘܡܵܐ ܡܸܢܵܟܼ:\nܐܸܠܵܐ ܒܟܲܪܣܵܐ ܕܟܲܦܢܹ̈ܐ ܣܝܼܡܲܝܗܝ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬ̇܀ ܐܸܢ ܠܵܐ ܐ̄ܟܲܠܬܵܝܗܝ ܘܲܢܛܝܼܪ ܗ̄ܘ̣ ܠܵܟܼ ܗܵܐ ܕܝܼܠܵܟܼ ܗ̄ܘ̣:\nܘܲܫܪܸܐ ܗ̄ܘ̣ ܨܵܘܡܵܟܼ ܥܲܡ ܢܲܦ̈ܩܵܬܹܗ ܕܲܢܛܝܼܖ̈ܵܢ ܠܵܟܼ܀ ܐܸܢܕܹܝܢ ܡܸܕܸܡ ܕܐܵܘܬܲܪ ܨܵܘܡܵܐ ܠܟܲܦܢܹ̈ܐ ܬܸܬܸܠ:\nܨܵܘܡܵܐ ܗ̄ܘ̣ ܨܵܘܡܵܟܼ ܕܐܝܼܬܼ ܠܹܗ ܟܠܝܼܠܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܒܲܙܒܲܢ ܙܲܪܥܵܐ ܠܵܐ ܐ̄ܢܵܫ ܚܵܐܹ̇ܣ ܕܢܸܕܼܪܸܐ ܙܲܪܥܹܗ:\nܕܝܵܕܲܥ̇ ܗ̄ܘ̣ ܓܹܝܪ ܕܲܠܦܘܼܬܼ ܙܲܪܥܹܗ ܥܠܲܠܬܼܵܐ ܟܵܢܹ̇ܫ܀ ܙܪܘܿܥ ܙܸܕܼ̈ܩܵܬܼܵܐ ܘܠܵܐ ܬܸܡܐܲܢ ܠܵܟܼ ܐܘܿ ܨܲܝܵܡܵܐ:\nܕܐܝܼܬܼ ܠܵܟܼ ܕܬܸܚܨܘܿܕܼ ܟܲܦܵܐ ܕܫܘܼܒܼܚܵܐ ܒܥܵܠܡܵܐ ܚܲܕܼܬܵܐ܀ ܐܲܪܥܵܐ ܐܸܢܘܿܢ ܛܵܒܼܬܼܵܐ ܣܢܝܼ̈ܩܹܐ ܫܕܼܝܼ ܒܵܗ̇ ܙܲܖ̈ܥܲܝܟ:\nܕܠܵܐ ܡܸܣܬܲܝܟܼܵܐ ܫܡܲܝܵܐ ܡܸܡܬܼܘܿܡ ܡ̣ܢ ܥܲܠ̈ܠܵܬܵܗ̇܀ ܐܝܼܬܼ ܗ̄ܘ̣ ܐܲܪܥܵܐ ܕܟܼܵܒܼ̇ܫܵܐ ܙܲܖ̈ܥܹܐ ܕܡܸܙܕܲܪܥܝܼܢ ܒܵܗ̇:\nܘܡܸܢܗܘܿܢ ܝܵܗ̇ܒܵܐ ܘܡܸܢܗܘܿܢ ܛܵܠ̇ܡܵܐ ܘܠܵܐ ܝܵܥܹ̇ܝܢ ܒܵܗ̇܀ ܐܝܼܬܼ ܚܲܩ̈ܠܵܬܼܵܐ ܕܛܵܠ̈ܡܵܢ ܙܲܖ̈ܥܹܐ ܠܐܲܟܵܖ̈ܲܝܗܹܝܢ:\nܘܚܲܩܠܵܐ ܕܒܼܵܝ̈ܫܹܐ ܡܬܼܘܿܡ ܠܵܐ ܛܵܠ̇ܡܵܐ ܠܲܕܼܙܵܪܲܥ̇ ܒܵܗ̇܀ ܟܠܗܘܿܢ ܙܲܖ̈ܥܹܐ ܕܡܸܙܕܲܥܪܝܼܢ ܒܵܗ̇ ܒܟܼܠ ܐܸܣܟܹܿܡ̈ܝܼܢ:\nܡܩܲܒܿܠܵܐ ܘܢܵܛ̇ܪܵܐ ܘܝܵܗ̇ܒܵܐ ܦܹܐܖܹ̈ܐ ܚܲܡܝܼܡܵܐܝܼܬܼ܀","english":"You shine forth your soul when you fast, you from foods: And with alms you buy the kingdom of the house of God. All the expenses that the fast spares from your table: In it are given to the poor who lack foods. Do not keep for yourself what the fast spares from you: But place it in the belly of the hungry while you fast. If you do not eat them, and it is kept for you, it is yours: And your fast dwells with its expenses that are kept for you. If then something that the fast spares is given to the hungry: It is your fast that has a crown of righteousness. The sower sows seed, the reaper does not fear, for he knows that his seed's harvest will come. Sow alms and do not fear, O faster: For you have that you may reap a handful of glory in the new world. The earth, if it is good, cast your seeds in it, the poor: For the heavens are never filled from its revenues. There is an earth that buries the seeds that are sown in it: And sometimes it gives and sometimes it robs, and they do not know it. There are fields that rob seeds from their farmers: And the field of the wicked never robs the one who sows in it. All the seeds that are sown in it in every manner: It receives and keeps and gives fruits abundantly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The term 'crown of righteousness' (ܟܠܝܼܠܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ) is a standard Syriac ascetical image, linking fasting with almsgiving to a heavenly reward.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܪܘܿܥ ܙܸܕܼ̈ܩܵܬܼܵܐ","severity":"info","text":"The agricultural metaphor of sowing alms to reap glory echoes 2 Corinthians 9:6 (LXX) and the parable of the sower (Matthew 13:3-8), common in Syriac homilies.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܪܥܵܐ ܕܟܼܵܒܼ̇ܫܵܐ","severity":"info","text":"The contrast between a good earth that yields fruit and a bad earth that buries seeds reflects the Syriac ascetical trope of the soul as soil, where almsgiving is the seed and the new world the harvest.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ܠܵܐ ܐ̄ܟܲܠܬܵܝܗܝ","severity":"info","text":"The passage shifts from direct exhortation to a conditional argument (if you do not eat them...), then to a parable-like agricultural analogy, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܵܘܡܵܐ ܗ̄ܘ̣ ܨܵܘܡܵܟܼ","severity":"info","text":"The idea that fasting's true value lies in sharing spared food with the poor parallels Jacob's other homilies (e.g., On the Lenten Fast II) and broader Syriac tradition (e.g., Aphrahat, Demonstrations 3).","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܐܲܪܥܵܐ ܕܟܼܵܒܼ̇ܫܵܐ (the earth that buries) may be a metaphor for a stingy person or a corrupt society; the reading taken is the ascetical allegory of the soul as soil."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܘܟܼܵܣܵܐ ܕܡܲܝ̈ܵܐ ܐܸܢ ܙܵܪܲܥ̇ ܐ̄ܢܵܫ ܐܵܦ ܗ̤ܘ ܡܵܘܥܸܐ:\nܘܟܼܵܢܹܫ ܟܲܦܵܐ ܘܐܵܬܹ̇ܐ ܠܟܲܪܝܵܐ ܕܲܡܠܸܐ ܛܘܼ̈ܒܹܐ܀ ܟܠ ܡܵܐ ܕܬܸܙܪܘܿܥ ܐܝܼܬܼ ܠܵܟܼ ܕܬܸܚܨܘܿܕܼ ܣܲܓܿܝܼܵܐܝܼܬܼ:\nܢܛܝܼܪ ܗ̄ܘ̣ ܙܲܪܥܵܐ ܠܵܐ ܬܸܬܼܦܲܠܲܓܼ ܥܲܠ ܥܲܠ̈ܠܵܬܼܵܐ܀ ܐܝܼܬܼ ܠܲܥܠܲܠܬܼܵܐ ܕܟܼܠ ܐܲܟܵܖܹ̈ܐ ܣܩܘܼ̈ܒܼܠܹܐ ܟܠ ܝܘܿܡ:\nܓܠܝܼܕܼܵܐ ܘܫܵܘܒܵܐ ܘܩܲܡܨܵܐ ܘܒܲܪܕܼܵܐ ܘܟܼܠ ܢܸܟܼܝܵܢ̈ܝܼܢ܀ ܐܵܦܸܢ (ܬܸܥܘܿܠ ܘܬܸܡܛܸܐ() ܠܟܲܪܝܵܐ ܩܸܢܛܵܐ ܡܸܢܵܗ̇:\nܕܐܝܼܬܼ ܠܵܗ̇ ܫܦܵܝܹ̈ܐ ܘܦܸܓܼܥܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ܀ ܟܠ ܓܲܢܵܒܹ̈ܐ ܟܠ ܬܵܒܼ̈ܘܿܥܹܐ ܟܠ ܒܵܙ̈ܘܿܙܹܐ:\nܟܠ ܫܵܩ̈ܘܿܠܹܐ ܕܲܒܼܗܘܿܢ ܙܵܥ̇ܪܵܐ ܥܠܲܠܬܼܵܐ ܬܵܘܦܸܐ܀ ܠܙܸܕܼ̈ܩܵܬܼܵܐ ܕܹܝܢ ܡܵܐ ܕܡܸܙܕܲܖ̈ܥܵܢ ܩܸܢܛܵܐ ܠܵܐ ܐܝܼܬܼ:\nܘܲܠܥܲܠ̈ܠܵܬܗܹܝܢ ܠܵܐ ܡܲܟ̇ܝܵܢܵܐ ܘܠܵܐ ܢܸܟܼܝܵܢܵܐ܀ ܠܥܸܠ ܒܲܫܡܲܝܵܐ ܣܝܼܡܵܐ ܥܠܲܠܬܼܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܐܲܝܟܵܐ ܕܫܵܘܒܵܐ ܘܒܲܪܕܼܵܐ ܘܩܲܡܨܵܐ ܠܵܐ ܫܲܠܝܼܛܝܼܢ܀ ܒܐܲܬܼܪܵܐ ܪܵܡܵܐ ܕܠܵܐ ܓܲܢܵܒܹ̈ܐ ܘܠܵܐ ܬܵܒܼ̈ܘܿܥܹܐ:\nܘܠܵܐ ܒܵܙ̈ܘܿܙܹܐ ܡܨܹܝܢ ܡܲܟܹ̇ܝܢ ܠܵܗ̇ ܒܚܲܕܼ ܡ̣ܢ ܐܸܣܟܹ̇ܝܡ܀ ܒܐܝܼܕܼܵܐ ܕܡܵܪܝܵܐ ܢܛܝܼܪܵܐ ܥܠܲܠܬܼܵܐ ܕܟܼܠ ܨܲܝܵܡܹ̈ܐ:\nܘܒܵܗ̇ ܗ̄ܘܼ ܢܛܝܼܖ̈ܵܢ ܟܠ ܙܸܕܼ̈ܩܵܬܼܵܐ ܠܥܵܒܼܘܿܕܲܝ̈ܗܹܝܢ܀ ܒܗܵܝ̇ ܝܲܡܝܼܢܵܐ ܕܬܸܩܠܲܬ̤ ܛܘܼܖܹ̈ܐ ܘܛܸܦܚܲܬ̤() ܖ̈ܵܘܡܹܐ:\nܢܛܝܼܪܵܐ ܥܠܲܠܬܼܵܐ ܕܟܼܠ ܡ̇ܢ ܕܙܵܪܲܥ̇ ܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܗܵܘ̇ ܫܵܡܘܿܢܵܐ ܕܲܠܡܸܣ̈ܟܹ̇ܢܹܐ ܒܬܲܪܥܵܐ ܬܸܬܸ̇ܠ:\nܒܐܝܼܕܹܗ ܕܡܵܪܝܵܐ ܙܸܠ ܘܲܒܼܥܝܼܵܝܗܝ ܗܵܐ ܬܲܡܵܢ ܗ̣̄ܘ܀ ܙܪܘܿܥ ܒܲܣܢܝܼ̈ܩܹܐ ܘܗܵܐ ܚܵܨܹ̇ܕܼ ܐܲܢ̄ܬ̇ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܒܲܕܲܪ ܗܵܪܟܵܐ ܘܬܲܡܵܢ ܟܲܢܸܫ ܟܠ ܛܵܒܼ̈ܵܬܼܵܐ܀","english":"And if a man sows a cup of water, even that yields fruit: And it toils, the rock, and comes to the granary that is full of blessings. Everything that you sow, you have that which you may reap abundantly: The seed is preserved, do not be divided among the expenses. There is an expense for all farmers, facing every day: Hail, frost, locust, cold, and all kinds of pests. Even if you enter and reach the granary, a loss from it: For it has blemishes and evil defects that are countless. All thieves, all seekers, all plunderers: All takers, in whom the expense is small, it ceases. But for alms, when the loss is sown, there is none: And to their expenses, neither pest nor blight. Above in heaven is placed the expense of righteousness: Where hail, frost, and locust do not prevail. In a high place where there are no thieves, nor seekers: Nor plunderers can afflict it with any kind of damage. In the hand of the Lord is preserved the expense of all fasters: And in it are preserved all alms for those who perform them. In that sea which sinks mountains and capsizes heights: Is preserved the expense of all who sow righteousness. That almsgiver who gives to the poor at the door: Go, seek them in the hand of the Lord, for they are there. Sow among the needy, and behold, you reap from God: Scatter here, and there you gather all good things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܠܲܠܬܼܵܐ","severity":"info","text":"The Syriac term ܥܠܲܠܬܼܵܐ (ʿellāṯā) is rendered 'expense' in the English draft, but it also carries the sense of 'cause' or 'account' in Syriac. Here it is used metaphorically for the 'fund' or 'store' of righteousness that fasting and almsgiving build.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܪܘܿܥ ܒܲܣܢܝܼ̈ܩܹܐ ܘܗܵܐ ܚܵܨܹ̇ܕܼ ܐܲܢ̄ܬ̇ ܡ̣ܢ ܐܲܠܵܗܵܐ","severity":"info","text":"The line 'Sow among the needy, and behold, you reap from God' echoes the New Testament principle of spiritual reward for charity (cf. 2 Cor 9:6–8, though not a direct citation). Jacob adapts the agricultural metaphor to almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܲܡܨܵܐ ܘܒܲܪܕܼܵܐ","severity":"info","text":"The list of pests—hail (ܒܲܪܕܼܵܐ), frost (ܩܲܡܨܵܐ), locust (ܩܲܡܨܵܐ is ambiguous; see caution), and cold—reflects the agricultural realities of late antique Syria-Mesopotamia, where such threats were common and invoked in moral exhortation.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܲܡܨܵܐ","severity":"caution","text":"The Syriac ܩܲܡܨܵܐ (qamṣā) is ambiguous: it can mean 'frost' or 'locust' (the latter is also ܩܲܡܨܵܐ in some dialects). The English draft renders it as both 'locust' and 'frost' in the same passage, which may conflate two distinct terms or reflect a textual variant.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܝ̇ ܝܲܡܝܼܢܵܐ ܕܬܸܩܠܲܬ̤ ܛܘܼܖܹ̈ܐ","severity":"info","text":"The image of a sea that sinks mountains and capsizes heights is a hyperbolic contrast to the secure 'expense of righteousness' in heaven, reinforcing the passage's binary structure: earthly loss vs. divine preservation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܠܲܠܬܼܵܐ ܕܟܼܠ ܨܲܝܵܡܹ̈ܐ","severity":"info","text":"Jacob's notion of a divinely preserved 'expense' for fasters and almsgivers was influential in later Syriac ascetical literature, where fasting and charity are seen as investments in a heavenly treasury.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܩܲܡܨܵܐ (qamṣā) may refer to either 'frost' or 'locust'; the English draft inconsistently uses both, possibly reflecting a textual variant or scribal confusion.","The phrase ܥܠܲܠܬܼܵܐ (ʿellāṯā) is translated as 'expense' but could also mean 'cause' or 'account'; the agricultural metaphor supports 'expense' as a store or fund."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܣܒܼܘܿܠ ܣܝܼ̈ܡܵܬܼܵܟܼ ܡ̣ܢ ܓܵܘ ܐܲܪܥܵܐ ܕܡܲܠܝܵܐ ܩܸܢܛܵܐ:\nܘܣܝܼܡ ܒܲܫܡܲܝܵܐ ܒܐܲܬܼܪܵܐ ܕܲܚܣܝܼܟܼ ܡ̣ܢ ܓܲܢܵܒܹ̈ܐ܀ ܗܵܐ ܥܲܠ ܬܲܪܥܵܟܼ ܩܵܝ̇ܡܝܼܢ ܦܵܥܠܹ̈ܐ ܕܠܵܐܹ̇ܝܢ ܥܲܡܵܟܼ:\nܒܐܲܓܼܪܵܐ ܙܥܘܿܪܵܐ ܥ̇ܒܼܵܕܼܵܐ ܪܲܒܵܐ ܥܒܸܕܼ ܒܐܝܼܕܲܝ̈ܗܘܿܢ܀ ܒܲܠܚܸܡ ܦܘܼܡܗܘܿܢ ܐ̄ܓܼܘܿܪ ܡܸܣ̈ܟܹ̇ܢܹܐ ܘܲܡܛܲܝܒܼܝܼܢ ܠܵܟܼ:\nܐܲܬܼܪܵܐ ܪܵܡܵܐ ܒܥܵܠܹܡ ܢܘܼܗܪܵܐ ܘܣܝܼܡ ܒܹܗ ܓܲܙܵܟܼ܀ ܗܸܢܘܿܢ ܒܵܢܹ̇ܝܢ ܒܝܼܪܬܵܐ ܪܲܒ̇ܬܼܵܐ ܕܡܲܠܝܵܐ ܛܘܼ̈ܒܹܐ:\nܕܬܸܥܘܿܠ ܬܸܫܪܸܐ ܘܬܲܡܵܢ ܬܸܫܟܲܚ ܟܠ ܣܝܼ̈ܡܵܬܼܵܟܼ܀ ܗܸܢܘܿܢ ܟܵܒܼܫ̇ܝܼܢ ܕܲܖ̈ܓܹܐ ܠܪܵܘܡܵܐ ܡ̣ܢ ܙܸܕܼ̈ܩܵܬܼܵܟܼ:\nܘܲܕܼܠܵܐ ܥܲܡܠܵܐ ܒܗܘܿܢ ܣܵܠܹ̇ܩ ܐܲܢ̄ܬ̇ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܗܸܢܘܿܢ ܕܵܪܫܝܼܢ ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܩܕܼܵܡ ܗܲܠ̈ܟܼܵܬܼܵܟܼ:\nܕܬܸܪܕܸܐ ܬܹܐܙܲܠ ܠܲܓܼܢܘܿܢ ܢܘܼܗܪܵܐ ܕܠܵܐ ܬܘܼܩ̈ܠܵܬܼܵܐ܀ ܗܸܢܘܿܢ ܗܵܘܹ̇ܝܢ ܣܝܼܥܬܵܐ (ܒܐܘܼܪܚܵܐ ܕܚܝܼܠܬܵܐ() ܥܲܡܵܟܼ:\nܘܲܒܼܗܵܘ̇ ܥܸܒܼܪܵܐ ܪܲܒܵܐ ܡܦܵܣܝܼܢ ܕܲܢܦܲܨܘܿܢܵܟܼ܀ ܗܸܢܘܿܢ ܩܵܝ̇ܡܝܼܢ ܥܲܠ ܡܲܥܒܲܪܬܵܐ ܕܡܲܠܝܵܐ ܢܘܼܪܵܐ:\nܘܪܵܣ̇ܝܼܢ ܛܲܠܵܐ ܕܨܲܠܡܹܗ ܐܸܢܘܿܢ ܕܲܪܒܼܝܼܥܵܝܵܐ܀ ܗܸܢܘܿܢ ܥܵܒܼ̇ܕܝܼܢ ܐܸܠܦܵܐ ܕܡܲܝ̈ܵܐ ܒܝܲܡܵܐ ܕܢܘܼܪܵܐ:\nܕܡܵܐ ܕܥ̇ܵܒܲܪ ܐܲܢ̄ܬ̇ ܠܵܐ ܬܸܩܪܘܿܒܼ ܠܵܟܼ ܫܲܠܗܹܒܼܝܼܬܼܵܐ܀ ܗܸܢܘܿܢ ܦܵܬܼ̇ܚܝܼܢ ܬܲܪܥܹܗ ܕܚܲܬܼܢܵܐ ܥܲܕܼܠܵܐ ܬܸܩܘܿܫ:\nܘܲܡܩܲܒ̇ܠܝܼܢ ܠܵܟܼ ܘܲܡܒܲܣܡܝܼܢ ܠܵܟܼ ܒܹܝܬܼ ܡܸܫܬܘܼܬܼܵܐ܀ ܗܸܢܘܿܢ ܩܵܪܹܝܢ ܘܲܠܠܵܥܵܙܲܪ ܕܐܲܚܘܼܗܘܿܢ ܗ̣̄ܘ:\nܘܲܒܼܣܝܼܥܲܬܼܗܘܿܢ ܐܵܬܹ̇ܐ ܠܘܵܬܼܵܟܼ ܐܸܢ ܬܸܩܪܸܐ ܠܹܗ܀ ܗܸܢܘܿܢ ܣܵܗ̇ܕܝܼܢ ܥܲܠ ܙܸܕܼ̈ܩܵܬܼܵܟܼ ܒܹܝܬܼ ܡܲܠܲܐܟܹ̈ܐ:\nܘܲܒܼܥܸܠܲܬܼܗܘܿܢ ܡܸܬܼܚܲܒܲܒܼ ܐܲܢ̄ܬ̇ ܒܹܝܬܼ ܥܸܠܵܝܹ̈ܐ܀","english":"Take your deposits from within the earth that is full of dust, and place them in heaven, in a place that is hidden from thieves. Behold, at your door stand workers who toil with you: with a small wage they do a great work in your hands. With only their mouth, hire the poor, and they will prepare for you a high place in the world of light, and place your treasure there. They seek a great inheritance full of blessings, that you may enter, dwell, and there find all your deposits. They subdue the steps to the height from your alms, and without labor you ascend to the side of God. They prepare the way of life before your journeys, that you may go and proceed to the world of light without hindrances. They become a help to you on the way of strength, and through them a great passage is opened that suits your need. They stand at the crossing of the world full of fire, and sprinkle the dew of its image, that of the fourth one. They make a ship of water on the sea of fire, so that when you cross, the flame will not touch you. They open the door of the sinner until you knock, and they receive you and delight you in the house of the feast. They call even Lazarus, his brother, and with their help he comes to you if you call him. They bear witness to your alms among the angels, and through their cause you are loved among the high ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܝܼ̈ܡܵܬܼܵܟܼ","severity":"info","text":"The term ܣܝܼ̈ܡܵܬܼܵܟܼ (sīmātāk) means 'your deposits' or 'your treasures,' metaphorically referring to spiritual merits or alms stored up in heaven.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܲܥܵܙܲܪ","severity":"info","text":"The mention of Lazarus (ܠܲܥܵܙܲܪ) alludes to the Gospel story of Lazarus of Bethany (John 11:1–44) or the parable of Lazarus and the rich man (Luke 16:19–31), both common in Syriac tradition.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܒܼܝܼܥܵܝܵܐ","severity":"info","text":"The phrase 'the fourth one' (ܕܲܪܒܼܝܼܥܵܝܵܐ) likely refers to a specific figure in Syriac tradition, possibly the fourth beast in Daniel's vision or a typological reference; the exact referent is uncertain.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܸܢܘܿܢ","severity":"info","text":"The repeated pronoun ܗܸܢܘܿܢ (hennon, 'they') structures the passage as a series of actions performed by the 'workers' (ܦܵܥܠܹ̈ܐ), creating a rhythmic catalog of their salvific roles.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܥܒܲܪܬܵܐ ܕܡܲܠܝܵܐ ܢܘܼܪܵܐ","severity":"info","text":"The image of a 'crossing of the world full of fire' (ܡܲܥܒܲܪܬܵܐ ܕܡܲܠܝܵܐ ܢܘܼܪܵܐ) parallels Zoroastrian eschatological motifs of a fiery bridge, adapted here to Christian ascetic imagery.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܐܘܼܪܚܵܐ ܕܚܝܼܠܬܵܐ","severity":"caution","text":"The phrase 'way of strength' (ܐܘܼܪܚܵܐ ܕܚܝܼܠܬܵܐ) is ambiguous: it may mean 'way of power' (spiritual fortitude) or 'way of sustenance' (ascetic discipline); the Syriac allows both readings.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fourth one' (ܕܲܪܒܼܝܼܥܵܝܵܐ) is unclear; it may refer to a specific biblical or apocryphal figure.","The phrase 'way of strength' (ܐܘܼܪܚܵܐ ܕܚܝܼܠܬܵܐ) could be interpreted as either 'way of power' or 'way of sustenance.'"],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܗܸܢܘܿܢ ܩܵܝ̇ܡܝܼܢ ܘܲܡܚܵܘܹܝܢ ܠܵܟܼ ܐܲܝܟܼ ܕܲܒܼܨܸܒܼܥܵܐ:\nܕܗܵܢܵܐ ܬܲܪܣܝܼ ܠܲܣܢܝܼܩܘܼܬܲܢ ܘܠܵܐ ܡܸܐܢܲܬ̤ ܠܹܗ܀ ܗ̤ܘܝܼ ܠܗܘܿܢ ܪܵܚ̇ܡܵܐ ܕܲܢܩܲܒܿܠܘܼܢܵܟܼ ܒܲܡܛܲܠܠܲܝ̈ܗܘܿܢ:\nܕܗܸܢܘܿܢ ܐܸܢܘܿܢ ܟ̱ܠܹܗ ܫܘܼܦܪܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܟܠ ܡܘܿܢ ܕܐܝܼܬܼ ܠܵܟܼ ܫܲܕܲܪ ܥܲܡܗܘܿܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܘܙܸܠ ܐܸܫܟܲܚܲܝܗܝ ܒܲܬܼܪܲܥ ܡܲܠܟܵܐ ܥܲܡ ܝܘܼܬܼܪܵܢܹܗ܀ ܙܘܵܕܹ̈ܐ ܠܐܘܼܪܚܵܐ ܣܝܼܡ ܨܹܐܕܲܝܗܘܿܢ ܥܲܕܼܠܵܐ ܬܸܦ̮ܛܲܪ:\nܕܡܵܐ ܕܡ̣ܢ ܥܵܠܡܵܐ ܠܥܵܠܡܵܐ ܫܲܢܝܼܬܿ ܠܵܐ ܢܸܚܣܲܪ ܠܵܟܼ܀ ܠܘܝܼܬܼܗܘܿܢ ܛܵܒܼܵܐ ܘܒܲܐܬܼܖ̈ܵܘܵܬܼܵܐ ܕܚܝܼ̈ܠܹܐ ܪܵܕܹܝܬܿ:\nܘܐܸܢ ܩܸܢܝܵܢܵܟܼ ܢܹܐܙܲܠ ܥܲܡܗܘܿܢ ܠܵܐ ܡܸܬܼܚܲܠܲܨ܀ ܟܠ ܡܵܐ ܕܬܸܫܒܿܘܿܩ ܡ̣ܢ ܩܸܢܝܵܢܵܟܼ ܐܲܒܿܝܼܕܼܵܐ ܗ̄ܘ̣ ܠܵܟܼ:\nܡܪܘܿܛ ܠܵܟܼ ܡܸܢܹܗ ܘܲܠܡܸܣܟܹܿܢܵܐ ܗܲܒܼ ܢܵܛܲܪ ܠܹܗ܀ ܟܡܵܐ ܕܠܵܐ ܬܸܬܸܿܠ ܗܵܘ̇ ܕܐܝܼܬܼ ܒܐܝܼܕܲܝ̈ܟ ܠܵܘ ܕܝܼܠܵܟܼ ܗ̣̄ܘ:\nܘܡܵܐ ܕܐܲܫܟܸܢܬܵܝܗܝ ܨܹܝܕܼ ܡܸܣܟܹܢܵܐ() ܗܘ̤ܵܐ ܠܹܗ ܕܝܼܠܵܟܼ܀ ܟܡܵܐ ܕܩܲܝܵܡ ܠܵܟܼ ܗܵܘ̇ ܡܘܿܢ ܕܐܝܼܬܼ ܠܵܟܼ ܠܵܘ ܡܵܪܹܗ ܐܲܢ̄ܬܿ:\nܘܐܸܢ ܡܸܣܟܹܿܢܵܐ ܫܲܩ̣ܠܹܗ ܡܸܢܵܟܼ ܠܵܟܼ ܢܵܛ݁ܲܪ ܠܹܗ܀ ܐܸܢ ܚܲܟܿܝܼܡ ܐܲܢ̄ܬܿ ܟܠ ܡܘܿܢ ܕܐܝܼܬܼ ܠܵܟܼ ܢܸܗܘܸܐ ܕܝܼܠܵܟܼ:\nܩܲܕܸܡ ܫܲܕܲܪ ܥܲܡ ܡܣ̈ܟܹ̇ܢܹܐ ܠܘܵܬܼ ܐܲܠܵܗܵܐ܀ ܐܸܢ ܩܸܢܝܵܢܵܐ ܪܓܼܝܼܓܼ ܐܲܢ̄ܬܿ ܕܬܸܩܢܸܐ ܩܢܝܼܘܗܝ ܒܲܫܪܵܪܵܐ:\nܠܵܐ ܬܸܫܒܿܘܿܩܵܝܗܝ ܗܵܪܟܵܐ ܡܸܢܵܟܼ ܘܬܸܗܘܸܐ ܡܸܣܟܹܿܝܢ܀ ܗܲܒܼ ܠܲܣܢܝܼ̈ܩܹܐ ܟ̱ܠܵܗ̇ ܫܩܘܼܠܬܵܟܼ ܠܲܡܕܲܒܵܪܘܼ:\nܕܬܹܐܙܲܠ ܬܸܫܟܲܚ ܒܐܲܬܼܪܵܐ ܕܢܘܼܗܪܵܐ ܟܠ ܡܘܿܢ ܕܲܩܢܲܝܬ̇܀ ܐܸܢ ܥܲܬ̇ܝܼܪܵܐ ܒܵܥܹ̇ܝܬ̇ ܕܬܸܗܘܸܐ ܗ̤ܘܝܼ ܒܲܫܪܵܪܵܐ:\nܠܵܐ ܗ̄ܘ̣ܵܐ ܕܙܲܒܼܢܵܐ ܐܸܠܵܐ ܕܟܼܠܗܘܿܢ ܙܲܒܼ̈ܢܹܐ ܥܲܬ̇ܝܼܪ܀","english":"Be wakeful and show yourself as with a finger: that this one has built up your poverty and it has not been diminished. Be a friend to those who receive you in their shadows: that you may be the whole beauty of righteousness. Everything you have, send with them toward God, and go find him at the gate of the king with his abundance. Set provisions for the road toward them until you depart: for when you go from the world to the world, your provision will not be lacking. Their good company you will enjoy, and in the regions of the strong you will tread; and if your possessions go with them, they will not be lost. Everything you leave behind from your possessions is lost to you; strip yourself of it and give to the poor, and keep it. So that you do not give what is in your hands to one who is not your own; and what you have found for the poor becomes yours. So that what you have remains yours, not its master's; and if the poor takes it from you, keep it for yourself. If you are wise, everything you have will be yours: send it ahead with the poor to God. If your possessions are dear to you, that you might establish them in truth, do not leave them here with you and become poor. Give all your deposit to the poor for the wilderness, so that you may go and find in the place of light everything you have stored. If you wish to be truly rich, be not of one sacrifice but of all sacrifices rich.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܸܢܘܿܢ ܩܵܝ̇ܡܝܼܢ ܘܲܡܚܵܘܹܝܢ ܠܵܟܼ ܐܲܝܟܼ ܕܲܒܼܨܸܒܼܥܵܐ","severity":"info","text":"The opening imperative 'be wakeful and show yourself as with a finger' is a call to discernment, urging the listener to recognize the poor as agents of spiritual investment.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܣܟܹܿܢܵܐ","severity":"info","text":"The term 'poor' (ܡܸܣܟܹܿܢܵܐ) is central; it denotes both the economically destitute and, in ascetic theology, those who facilitate the believer's spiritual wealth through almsgiving.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܹܝܕܼ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'send with them toward God' echoes the Gospel injunction to give alms as a means of storing treasure in heaven (cf. Matt 6:19-20; Mark 10:21).","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܠܲܡܕܲܒܵܪܘܼ","severity":"info","text":"The 'wilderness' (ܠܲܡܕܲܒܵܪܘܼ) evokes the Syriac ascetic tradition of desert monasticism, where renunciation of worldly goods was practiced to attain spiritual purity.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ܚܲܟܿܝܼܡ ܐܲܢ̄ܬܿ","severity":"info","text":"The conditional 'if you are wise' introduces a rhetorical climax, contrasting the foolish hoarding of possessions with the wise act of sending them ahead with the poor to God.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܠ ܡܘܿܢ ܕܐܝܼܬܼ ܠܵܟܼ ܫܲܕܲܪ ܥܲܡܗܘܿܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ","severity":"caution","text":"The phrase 'everything you have, send with them toward God' could be read as advocating total material renunciation, but the context suggests a metaphorical transfer of spiritual merit rather than literal disposal of all goods.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'them' (ܗܸܢܘܿܢ) shifts between the poor and the workers; the reading taken is that 'them' refers consistently to the poor as agents of spiritual investment."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܐܲܛܥܸܢ ܥܘܼܬܼܪܵܟܼ ܥܲܠ ܟܲܬܼ̈ܦܵܬܼܵܐ ܕܟܼܠ ܕܲܣܢܝܼܩܝܼܢ:\nܘܒܲܐܪܥܵܐ ܕܚܲܝܹ̈ܐ ܗܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬ̇ ܟ̱ܠܹܗ ܓܲܙܵܟܼ܀ ܗܲܒܼ ܘܲܬܼܟܼܝܼܠ ܐܲܢ̄ܬ̇ ܕܟܼܠ ܡܵܐ ܕܬܸܬܸ̇ܠ ܗܵܐ ܕܝܼܠܵܟܼ ܗ̄ܘܼ:\nܫܲܕܲܪ ܘܲܕܼܡܲܟܼ ܘܲܬܼܟܼܝܼܠ ܐܲܢ̄ܬ̇ ܗ̄ܘܼ ܕܠܵܐ ܡܸܬܼܚܲܠܲܨ܀ ܥܲܠ() ܚܵܕܼܘܿܖܹ̈ܐ ܐܲܪܡܵܐ ܐܘܼܪܚܵܐ ܢܝܲܒ̇ܠܘܼܢ ܥܘܼܬܼܪܵܟܼ:\nܘܡܲܓܵܢ ܣܵܒܼܠ̇ܝܼܢ ܥܲܡܵܟܼ ܟ̱ܠܹܗ ܠܒܹܝܬܼ ܡܲܠܟ̇ܘܼܬܼܵܐ܀ ܟܡܵܐ ܕܲܒܼܟܼܝܼܣܵܟܼ ܣܝܼܡ ܡܵܡܘܿܢܵܟܼ ܢܘܼܟܼܪܵܝܵܐ ܗ̄ܘܼ ܠܵܟܼ:\nܘܐܸܢ ܒܲܕܲܪܬܵܝܗܝ ܗܵܐ ܬܚܹܝܬܼ ܛܲܒܼܥܹܗ ܢܛܝܼܪ ܕܐܲܠܵܗܵܐ܀ ܟܡܵܐ ܕܲܒܼܒܲܝܬܲܟܼ ܐܝܼܬܼ ܠܵܟܼ ܕܲܗܒܼܵܐ ܬܚܹܝܬܼ ܩܸܢܛܵܐ ܐܲܢ̄ܬ̇():\nܡ̣ܢ ܓܲܢܵܒܹ̈ܐ ܘܡ̣ܢ ܓܲܝܵܣܹ̈ܐ ܘܡ̣ܢ ܝܵܙ̈ܘܿܦܹܐ܀ ܘܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ ܘܡ̣ܢ ܒܵܙ̈ܘܿܙܹܐ ܘܡ̣ܢ ܕܲܝܵܢܹ̈ܐ:\nܘܡ̣ܢ ܖܹ̈ܫܵܢܹܐ ܕܠܵܐ ܒܥܸܠ̈ܠܵܬܼܵܐ ܢܸܬܼܓܲܪܘܿܢ ܒܵܟܼ܀ ܡܵܐ ܕܹܝܢ ܕܝܲܗ̣̄ܒܼܬܵܝܗܝ ܘܐܸܬܼܦܲܪܢܲܣܘ ܒܹܗ ܟܠ ܕܲܣܢܝܼܩܝܼܢ:\nܥܲܒܼܪܹܗ ܠܩܸܢܛܵܐ ܘܥܲܠ ܚܵܐܲܪ ܠܵܟܼ ܒܹܝܬܼ ܡܲܠܟ̇ܘܼܬܼܵܐ܀ ܠܵܐ ܐ̄ܢܵܫ ܓܵܢܹ̇ܒܼ ܬܲܡܵܢ ܡܸܢܵܟܼ ܐܵܘ ܡܲܟܸ̇ܐ ܠܵܟܼ:\nܕܲܙܗܝܼܪܵܐܝܼܬܼ ܢܵܛܲܪ ܠܹܗ ܠܵܟܼ ܗܵܘ̇ ܕܐܲܫܲܪܬܵܝܗܝ܀ ܠܵܘ ܪܸܒ̇ܝܼܬܼܵܐ ܡܵܘܬܲܪ ܒܲܠܚܘܿܕܼ ܡܵܐ ܕܝܲܗ̣̄ܒܼܬܵܝܗܝ ܠܹܗ:\nܒܲܡܵܐܐ ܥܵܐܦܝܼ̈ܢ ܐܸܫܬܵܘܕܝܼ ܠܵܟܼ ܕܲܡܦܲܢܸܐ ܠܵܟܼ܀ ܗܵܪܟܵܐ ܒܲܡܵܐܐ ܘܲܠܗܲܠ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ:\nܦܵܪܲܥ̇ ܚܘܼ̈ܒܼܠܹܐ ܠܐܲܝܢܵܐ ܕܣ̇ܵܥܲܪ ܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܐܘܿ ܨܲܝܵܡܵܐ ܩܪܝܼ ܠܡܸܣܟܹ̇ܢܵܐ ܘܗܲܒܼ ܠܹܗ ܠܲܚܡܵܐ:\nܠܵܘ ܗ̤ܘ ܢܹܐܬܸܐ ܐܲܢ̄ܬ̇ ܙܸܠ ܒܵܬܼܪܹܗ ܘܲܡܠܝܼ ܟܲܪܣܹܗ܀ ܠܵܘ ܐܲܖ̈ܥܵܬܼܵܐ ܐܵܬܼ̇ܝܵܢ() ܒܵܬܼܲܪ ܐܲܟܵܖ̈ܲܝܗܹܝܢ:\nܗܸܢܘܿܢ ܛܵܥ̇ܢܝܼܢ ܙܲܪܥܵܐ ܘܐܵܙ̇ܠ̄ܝܼܢ ܨܹܝܕܼ ܐܲܖ̈ܥܵܬܼܵܐ܀","english":"Load your wealth upon the shoulders of all who are poor: and in the land of the living, behold, you may find your entire treasure. Give and trust that all you give is indeed yours: send forth and sleep, and trust that you are not to be deprived. Upon the circles cast the path, and let your wealth travel: and let the magi bear with you all the way to the house of the kingdom. As in your treasury, place your pledge; it is a deposit for you: and if at its end, behold, under its seal it is guarded by God. As in your house you have gold under the bushel, you— from tax-collectors and from oppressors and from extortioners, and from plunderers and from wasters and from hunters, and from evils without cause, they will trade with you. But what you have given, and they have been dispersed in it, all who are poor: pass over the bushel and look for you in the house of the kingdom. Do not fear that a thief there will take from you or strike you: for he who deposited it keeps it for you securely. Not a great profit alone from what you have given to him: with a hundred interests it is acknowledged to you that it will profit you. Here with a hundred and unto life without end: repay the debts to him who performs the beautiful things. O fast, call the poor man and give him bread: it is not that he should come, you go after him and fill his belly. Not the lands come after their farmers: but they go, sow seed, and go after the lands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܛܥܸܢ ܥܘܼܬܼܪܵܟܼ ܥܲܠ ܟܲܬܼ̈ܦܵܬܼܵܐ ܕܟܼܠ ܕܲܣܢܝܼܩܝܼܢ","severity":"info","text":"The imperative 'load your wealth upon the shoulders of all who are poor' extends the metaphor of almsgiving as a deposit for the afterlife, a central theme in Jacob's homily.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܓܵܢ","severity":"info","text":"The term 'magi' (ܡܲܓܵܢ) here likely refers to wise men or bearers of gifts, echoing the Magi of the Nativity narrative, but in context it personifies the poor who carry one's wealth to the heavenly kingdom.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܡܲܠܟ̇ܘܼܬܼܵܐ","severity":"info","text":"The phrase 'house of the kingdom' (ܒܹܝܬܼ ܡܲܠܟ̇ܘܼܬܼܵܐ) evokes the heavenly kingdom, paralleling New Testament language of the Kingdom of God (e.g., Matt 6:20) as the ultimate destination for alms.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܢܛܵܐ","severity":"info","text":"The 'bushel' (ܩܸܢܛܵܐ) is a unit of dry measure, used metaphorically for hidden wealth; the imagery of gold under a bushel reflects a common agrarian and commercial context in late antique Syria.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܘ ܪܸܒ̇ܝܼܬܼܵܐ ܡܵܘܬܲܪ ܒܲܠܚܘܿܕܼ ܡܵܐ ܕܝܲܗ̣̄ܒܼܬܵܝܗܝ ܠܹܗ","severity":"info","text":"This line shifts from exhortation to a rhetorical contrast: the profit from almsgiving is not merely a 'great profit' but a hundredfold return, reinforcing the homiletic pattern of promise and reward.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡ̣ܢ ܖܹ̈ܫܵܥܹܐ ܕܠܵܐ ܒܥܸܠ̈ܠܵܬܼܵܐ","severity":"caution","text":"The phrase 'evils without cause' (ܖܹ̈ܫܵܥܹܐ ܕܠܵܐ ܒܥܸܠ̈ܠܵܬܼܵܐ) is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's 'evils without cause' is a plausible but not definitive reading.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the magi' (ܡܲܓܵܢ) is ambiguous: it may refer to the biblical Magi or to generic wise men; the reading taken is that they personify the poor as bearers of alms.","The phrase 'evils without cause' (ܖܹ̈ܫܵܥܹܐ ܕܠܵܐ ܒܥܸܠ̈ܠܵܬܼܵܐ) is textually uncertain; the translation follows a plausible reconstruction."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܛܥܲܢ ܐܲܢ̄ܬ̇ ܙܲܪܥܵܐ ܘܲܠܚܲܩ̈ܠܵܬܼܵܐ ܡܲܠ̈ܵܠܵܬܼܵܐ:\nܦܘܿܩ ܘܐܲܓܼܥ̱ܠܲܝܗܝ ܘܲܕܼܠܵܐ ܩܸܢܛܵܐ ܚܘܼܪ ܠܲܥܠܲܠܬܼܵܐ܀ ܐܸܢ ܐܸܬܼܵܐ ܠܹܗ ܣܢܝܼܩܵܐ ܠܒܲܝܬܵܟܼ ܢܸܒܼܥܹܐ ܡܸܢܵܟܼ:\nܐܲܓܼܪܵܐ ܕܖܸ̈ܓܼܠܵܘܗܝ ܚܲܝܵܒܼ ܐܲܢ̄ܬ̇ ܠܹܗ ܕܫܲܡܸܫ̣ ܐܘܼܪܚܵܟܼ܀ ܛܵܘܪܵܐ ܚܲܣܟܵܟܼ ܕܝܼܠܵܟܼ ܗ̄ܘ̣ܵܬܼ ܓܹܝܪ ܕܬܹܐܙܲܠ ܨܹܐܕܼܵܘܗܝ:\nܘܕܹܐܬܼܵܐ ܠܹܗ ܗ̤ܘ ܥܘܿܦ ܡܵܘܗܲܒܼܬܼܵܟܼ ܘܲܫܪܝܼܘܗܝ ܐܵܙܹ̇ܠ܀ ܐܸܢܗ̤ܘ ܕܚܲܩܠܵܐ ܬܗܲܠܸܟܼ ܬܹܐܬܸܐ ܨܹܝܕܼ ܐܲܟܵܪܵܐ:\nܟܡܵܐ ܗ̄ܘܼ ܢܸܚܕܹܐ ܒܵܗ̇ ܘܢܸܫܕܹܐ ܙܲܪܥܵܐ ܕܲܡܣܲܝܸܟܼ() ܠܵܗ̇܀ ܐ̄ܬܼܵܐ ܡܸܣܟܹܢܵܐ ܘܩܵܡ̣ ܥܲܠ ܬܲܪܥܵܟܼ ܠܵܐ ܢܸܫܬܵܘܚܲܪ:\nܗܲܒܼ ܠܵܗ̇ ܠܚܲܩܠܵܐ ܙܲܪܥܵܗ̇() ܘܲܫܪܝܼܗ̇ ܟܲܕܼ ܪܵܘܹܙ ܐܲܢ̄ܬ̇܀ ܢܩܲܫ̣ ܡܸܣܟܹ̇ܢܵܐ ܠܵܐ ܬܹܐܡܲܪ ܠܹܗ ܕܡܵܖ̈ܲܢ() ܙܵܐܹ̇ܢ:\nܣܦܝܼܩܬܵܐ ܗ̣̄ܝ ܡܸܠܬܼܵܐ ܘܲܕܼܠܵܐ ܐܲܓܼܪܵܐ ܠܡ̇ܢ ܕܐܵܡܲܪ ܠܵܗ̇܀ ܕܢܸܣܲܒܼ ܒܵܥܹ̇ܐ ܠܵܐ ܗ̄ܘܼܵܐ ܕܢܹܐܠܲܦ ܡܲܢ ܙܵܐܹ̇ܢ ܠܹܗ:\nܝܵܕܲܥ̇ ܗ̣̄ܘ ܓܹܝܪ ܝܲܬ̇ܝܼܪ ܡܸܢܵܟܼ ܡܲܢ ܙܵܐܹ̇ܢ ܠܹܗ܀ ܡܸܗܲܒܼ ܗܲܒܼ ܠܹܗ ܘܡܵܪܝܵܐ ܙܵܐܹ̇ܢ ܠܵܐ ܬܹܐܡܲܪ ܠܹܗ:\nܒܡܵܘܗܲܒܼܬܼܵܟܼ ܕܹܝܢ ܙܵܢܹܗ ܡܵܪܝܵܐ ܐܸܢ ܬܸܬܸܠ ܠܹܗ܀ ܐܸܢ ܒܲܫܪܵܪܵܐ ܕܙܵܐܹ̇ܢ() ܡܵܪܝܵܐ ܡܲܬܼܟܸܠ ܐܲܢ̄ܬܿ ܠܹܗ:\nܗܲܒܼ ܡܵܘܗܲܒܼܬܼܵܐ ܘܐܸܡܲܪ ܡܸܠܬܼܵܐ ܘܠܵܐ ܣܲܢܝܵܐ ܠܵܟܼ܀ ܐܸܢ ܕܹܝܢ ܬܹܐܡܲܪ ܟܲܕܼ ܠܵܐ ܬܸܬܸܿܠ ܕܲܓܵܠܵܐ ܐܲܢ̄ܬܿ:\nܕܒܼܐܝܼܕܲܝ̈ܟ ܠܵܐ ܙ̣ܵܢ ܗܵܘ̇ ܙܵܝܘܿܢܵܐ ܠܗܵܘ̇ ܕܐܲܬܼܟܸܠܬܵܝܗܝ܀ ܝܲܩܝܼܪ ܠܲܚܡܵܐ ܘܫܲܘܝܵܐ ܡܸܠܬܼܵܐ ܠܲܕܼܐܵܡ݁ܲܪ ܠܵܗ̇:\nܠܲܚܡܵܐ ܗܲܒܼ ܠܹܗ ܘܢܸܫܡܲܥ ܡܸܠܬܼܵܐ ܠܵܐ ܒܵܥܹ̇ܐ ܠܵܟܼ܀","english":"Load your seed and go to the fields, the speaking fields: go out and turn them over, and without end look to the harvest. If a needy one comes to your house and asks of you: the wages of his feet you owe him, for he served your road. Your own store of provisions was indeed for you to go to meet him: and that gift of yours came to him, and he departed, released. If he who walks the field comes to meet the farmer: how he rejoices in it and casts the seed that will sustain it! The poor man comes and stands at your door, not delayed: give the field its seed, and release it while you rejoice. Do not say to the poor man, \"Our Lord sows\": the word is empty and without profit for him who says it. For he who takes does not seek to learn what he sows: he knows indeed better than you what he sows. Give, give to him, and the Lord sows; do not say to him: by your gift, then, the Lord sows if you give to him. If in truth the Lord sows, trust him: give the gift and speak the word, and it is not difficult for you. If, however, you say while not giving, you are a liar: for in your hands that sower does not sow for him whom you have trusted. Bread is heavy, and the word is equal for him who speaks it: give bread and hear the word; it does not ask of you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܠ̈ܵܠܵܬܼܵܐ","severity":"info","text":"The Syriac term ܡܲܠ̈ܵܠܵܬܼܵܐ (mallelāṯā) means 'speaking' or 'articulate', here applied to fields. Jacob personifies the fields as capable of speech, a poetic device emphasizing their responsiveness to the sower's labor.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܪܝܵܐ ܙܵܐܹ̇ܢ","severity":"info","text":"The phrase 'the Lord sows' (ܡܵܪܝܵܐ ܙܵܐܹ̇ܢ) echoes the biblical principle of divine provision, possibly alluding to Psalm 37:25 or Proverbs 22:9, where God is the ultimate provider. Jacob uses it to contrast human giving with divine action.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of the 'poor man' (ܡܸܣܟܹܢܵܐ) standing at the door reflects the early Christian practice of almsgiving, especially during Lent, when the faithful were exhorted to support the needy as a form of spiritual investment.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit contrasting the farmer's joyful sowing with the reluctant giver's excuse. The repeated imperative 'give' (ܗܲܒܼ) structures the exhortation, moving from agricultural metaphor to direct moral instruction.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܓܵܠܵܐ","severity":"caution","text":"The term ܕܲܓܵܠܵܐ (daggālā) is translated as 'liar', but in Syriac it can also mean 'deceiver' or 'false one'. The context suggests a moral failing rather than mere falsehood, but the exact nuance is ambiguous.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'speaking fields' (ܡܲܠ̈ܵܠܵܬܼܵܐ) may be a metaphor for fields that yield a harvest, or a reference to the farmer's dialogue with the land; the exact sense is poetic and open.","The identity of 'the sower' (ܙܵܝܘܿܢܵܐ) in the final lines is ambiguous: it could refer to the poor man, the Lord, or the giver; the text leaves the referent unclear."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܟܲܦܢܵܐ ܟܲܪܣܹܗ ܘܐܸܬܼܵܐ ܕܢܸܡܠܹܝܗ̇ ܡ̣ܢ ܦܵܬܼܘܿܪܵܟܼ:\nܘܕܲܫܡܲܥ̣ ܡܸܠܬܼܵܐ ܡܘܿܢ ܟܲܝ ܝܑܼܬܲܪ ܐܸܠܵܐ ܫܵܩܹ̇ܠ܀ ܠܵܘ ܡܲܠܦܵܢܵܐ ܒܥܵܟܼ ܡܣܟܹܿܢܵܐ ܫܠܝܼ ܠܵܐ ܬܲܠܸܦ:\nܗܲܒܼ ܡܵܘܗܲܒܼܬܼܵܟܼ ܕܣܵܗ̇ܕܵܐ ܒܫܸܬܼܩܵܗ̇ ܥܲܠ ܙܵܝܘܿܢܵܐ܀ ܐܸܢ ܐܲܟܵܪܵܐ ܠܚܲܩܠܵܐ ܢܹܐܡܲܪ ܐܝܼܬܼ ܠܹܟܼܝ ܙܲܪܥܵܐ:\nܘܬܼܘܼܒܼ ܢܸܬܼܢܸܐ ܠܵܗ̇ ܕܐܝܼܬܼ ܠܹܟܼܝ ܘܐܝܼܬܼ ܠܹܟܼܝ ܪܸܒܘܿ ܙܲܖ̈ܥܝܼܢ()܀ ܐܸܢܗܸܘ ܕܙܲܪܥܵܐ ܠܵܐ ܢܸܫܕܹܐ ܒܵܗ̇ ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܗ̣̄ܘ:\nܕܠܵܘ ܡ̣ܢ ܡܸܠܹ̈ܐ ܗܵܘܹ̇ܐ ܓܕܼܝܼܫܵܐ ܐܵܘ ܥܲܠ̈ܠܵܬܼܵܐ܀ ܗܵܟܲܢܵܐ ܬܘܼܒܼ ܘܲܠܡܸܣܟܹ̇ܢܵܐ ܪܸܒ̇ܘܿ ܙܲܒܼ̈ܢܝܼܢ:\nܐܸܢ ܬܹܐܡܲܪ ܠܹܗ ܕܡܵܪܝܵܐ ܙܵܐܹ̇ܢ ܘܡܵܪܝܵܐ ܙܵܐܹ̇ܢ܀ ܐܸܢ ܡܵܘܗܲܒܼܬܼܵܐ ܠܵܐ ܬܸܬܸ̇ܠ ܠܹܗ ܘܬܸܡܠܹܐ ܟܲܪܣܹܗ:\nܙܲܪܥܵܟܼ ܪܘܼܚܵܐ ܗ̣̄ܘ ܥܲܠ̈ܠܵܬܼܵܐ ܕܹܝܢ ܠܵܐ ܝܵܗܹ̇ܒܼ ܠܵܟܼ܀ ܫܬܼܘܿܩ ܝܵܗ̇ܘܿܒܼܵܐ ܘܲܦܫܘܿܛ ܐܝܼܕܼܵܟܼ ܨܹܝܕܼ ܡܸܣܟܹ̇ܢܵܐ:\nܘܟܲܕܼ ܫܲܬ̇ܝܼܩ ܐܲܢ̄ܬ̇ ܡܲܠܸܠ ܥܲܡܹܗ ܒܝܲܕܼ ܡܵܘܗܲܒܼܬܼܵܟܼ܀ ܠܵܐ ܬܬܲܪܓܸܡ ܠܹܗ ܕܲܟܼܦܸܢ ܘܲܟܼܦܝܼܦ ܘܲܡܠܸܐ ܙܵܘ̈ܥܹܐ:\nܒܠܲܚܡܵܐ ܣܡܘܿܟܲܝܗܝ ܕܠܵܐ ܢܸܦܸܠ ܠܹܗ ܟܲܕܼ ܫܵܡܲܥ̇ ܠܵܟܼ܀ ܐܸܢ ܡܲܘܗܲܒܼܬܼܵܐ ܐܝܼܬܼ ܠܵܟܼ ܬܸܬܸ̇ܠ ܗܲܒܼ ܟܲܕܼ ܫܲܬ̇ܝܼܩ:\nܘܗ̤ܝ ܡܵܘܗܲܒܼܬܼܵܟܼ ܡܲܠܦܵܢܝܼܬܼܵܐ ܗ̣̄ܝ ܥܲܠ ܙܵܝܘܿܢܵܐ܀ ܘܐܸܢ ܡܸܣܟܹܝܢ ܐܲܢ̄ܬ̇ ܘܲܣܢܝܼܩ ܘܲܨܪܝܼܟܼ ܡ̣ܢ ܡܵܙܘܿܢܵܐ:\nܥܢܝܼ ܠܡܸܣܟܹܢܵܐ ܕܡܵܪܝܵܐ ܙܵܐܹ̇ܢ ܐܵܦ ܠܝܼ ܐܵܦ ܠܵܟܼ܀ ܐܸܢ ܚܲܣܝܼܪ ܐܲܢ̄ܬ̇ ܡ̣ܢ ܡܵܘܗܲܒܼܬܼܵܐ ܡܸܠܬܼܵܐ ܗܲܒܼ ܠܹܗ:\nܐܸܢܕܹܝܢ ܐܝܼܬܼ ܠܵܟܼ ܗܲܒܼ ܟܲܕܼ ܫܲܬ̇ܝܼܩ ܘܲܫܪܝܼ ܥܵܒܲܪ܀","english":"Fill his belly and come, for you have filled it from your table. And he who hears the word from you gains more, for he takes. The teacher does not seek from you, O poor one; be silent, do not babble. Give your gift, that the witness may be silent concerning the debtor. If the farmer says to the field, \"I have seed for you,\" and again returns to it, saying, \"I have, I have a myriad of seeds,\" if the seed is not cast into it, it is without profit. For it is not from words that the harvest or the storehouses are filled. Thus again to the poor one: a myriad of gifts. If you say to him, \"The Lord provides, the Lord provides,\" if you do not give him a gift and fill his belly, your seed is wind; the storehouses, however, do not give to you. Be silent, O giver, and stretch out your hand toward the poor one. And when you are silent, you speak with him through your gift. Do not interpret for him that he is hungry and needy, and fill his limbs with bread, lest he fall when he hears you. If you have a gift, give it while silent; and your gift is a teacher concerning the debtor. And if you are poor, needy, and lacking from the giver, say to the poor one, \"The Lord provides, both for me and for you.\" If you are lacking in gift, give him the word. If, however, you have, give while silent, and let the passerby depart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܣܟܹܢܵܐ","severity":"info","text":"The Syriac term ܡܸܣܟܹܢܵܐ (miskēnā) means 'poor one' or 'beggar', a key figure in Jacob's ascetical exhortation. It recurs throughout the passage as the recipient of alms.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܪܝܵܐ ܙܵܐܹܢ","severity":"info","text":"The phrase ܡܵܪܝܵܐ ܙܵܐܹܢ (Mār(y)ā zāʿēṯ) 'The Lord provides' echoes a biblical trust in divine provision, possibly alluding to God's care for the poor as in Psalm 145 or similar wisdom traditions.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܙܲܪܥܵܐ","severity":"info","text":"The agricultural metaphor of seed (ܙܲܪܥܵܐ) and field continues from the previous passage, reflecting the Syriac Christian context of rural life and the spiritual economy of almsgiving as sowing.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ܡܵܘܗܲܒܼܬܼܵܐ ܠܵܐ ܬܸܬܸ̇ܠ ܠܹܗ","severity":"info","text":"The passage presents a conditional structure: if the giver withholds the gift despite invoking God's provision, the seed is 'wind' (ܪܘܼܚܵܐ), contrasting empty words with effective silent charity.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܲܬ̇ܝܼܩ","severity":"caution","text":"The repeated imperative ܫܲܬ̇ܝܼܩ (šattīq) 'be silent' is ambiguous: it may mean physical silence or a cessation of verbal excuses. The context suggests the latter, as the gift itself 'speaks'.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܦܫܘܿܛ ܐܝܼܕܼܵܟܼ ܨܹܝܕܼ ܡܸܣܟܹ̇ܢܵܐ could be read as 'stretch out your hand toward the poor one' (giving) or 'extend your hand against the poor one' (a hostile gesture), but the context of almsgiving favors the former.","The final clause ܘܲܫܪܝܼ ܥܵܒܲܪ may mean 'and let the passerby depart' or 'and begin to pass', with the subject unclear; the translation takes it as the poor one leaving after receiving."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܐܘܿ ܨܲܝܵܡܵܐ ܙܪܘܿܥ ܙܸܕܼ̈ܩܵܬܼܵܟܼ ܒܬܲܪܬܹܝܢ ܐܝܼܕܲܝ̈ܟ:\nܕܐܝܼܬܼ ܠܵܟܼ ܬܸܚܨܘܿܕܼ ܘܲܒܼܝܲܡܝܼܢܵܟܼ ܘܲܒܼܣܸܡܵܠܵܟܼ܀ ܣܲܓ̇ܝܼ ܡܩܲܒ̇ܠܵܐ ܐܲܪܥܵܐ ܝܵܘܡܵܢ ܙܲܖ̈ܥܹܐ()ܡܸܢܵܟܼ:\nܫܕܼܝܼ ܒܵܗ̇ ܘܐܲܣܓܵܐ ܕܟܼܠܗܘܿܢ ܝܵܥܹ̇ܝܢ ܘܲܡܚܲܕܹܝܢ ܠܵܟܼ܀ ܦܘܼ̈ܡܹܐ ܟܲܦܢܹ̈ܐ ܗܵܐ ܥܲܝܝܼܦܝܼܢ ܥܲܠ ܬܲܖ̈ܥܲܝܟ̇ܘܿܢ:\nܦܘܿܩܘ ܨܲܝܵܡܹ̈ܐ ܣܡܘܿܟܼܘ ܠܲܣܢܝܼ̈ܩܹܐ ܘܣܲܒܼܘ ܝܘܼܬܼܖ̈ܵܢܹܐ܀ ܓܕܼܘܿܠܘ ܠܹܗ ܠܨܵܘܡܵܐ ܡ̣ܢ ܙܸܕܼ̈ܩܵܬܼܵܐ ܟܠܝܼܠܵܐ ܪܲܒܵܐ:\nܕܢܸܗܘܸܐ ܢܲܨܝܼܚ ܒܹܝܬܼ ܡܲܠܟ̇ܘܼܬܼܵܐ ܒܟܼܠ ܛܵܒܼ̈ܵܬܼܵܐ܀ ܣܢܝܼܩ ܗ̄ܘܼ ܢܲܚܬܵܐ ܥܲܠ ܨܘܼܖ̈ܵܬܼܵܐ ܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܘܲܣܢܝܼܩ ܨܵܘܡܵܐ ܥܲܠ ܙܸܕܼ̈ܩܵܬܼܵܐ ܣܲܓܝܼ̈ܐܵܬܼܵܐ܀ ܐܲܝܟܼ ܨܲܝܵܪܵܐ ܡܗܝܼܪܵܐ ܕܪܘܼܚܵܐ ܨܵܪ̣ ܐܹܫܲܥܝܵܐ:\nܨܲܠܡܵܐ ܠܨܵܘܡܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܬܸܚܙܸܐ ܫܘܼܦܪܹܗ܀ ܡܸܛܠ ܕܲܚ̣ܙܵܐ ܕܐܝܼܬܼ ܗ̄ܘܼ ܨܵܘ̈ܡܹܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ:\nܨܵܪܹܗ ܠܗܵܢܵܐ ܒܟܼܠܗܘܿܢ ܫܘܼܦܖ̈ܵܘܗܝ ܖ̈ܘܼܚܵܢܵܝܹܐ܀ ܡܸܬܼܒܲܝܲܢ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܟܸܢܵܪܵܗ̇ ܕܲܢܒܼܝܼܘܼܬܼܵܐ:\nܕܐܝܼܬܼ ܨܲܝܵܡܵܐ ܐܵܦ ܠܐܲܠܵܗܵܐ ܒܨܵܘܡܹܗ ܡܲܪܓܸܙ܀ ܐܝܼܬܼ ܨܲܝܵܡܵܐ ܕܲܒܼܫܘܼܒܼܗܵܪܵܐ ܢܦܝܼܚ ܘܲܡܫܲܩܲܠ:\nܘܐܝܼܬܼ ܕܟܲܕܼ ܕܨܵܐܹ̇ܡ ܐܲܟ̇ܬܼܵܢ ܘܲܕܼܠܝܼܚ ܘܲܡܠܸܐ ܪܘܼܓܼܙܵܐ܀ ܐܝܼܬܼ ܗ̄ܘܼ ܕܲܣܟܼܝܼܪ ܦܘܼܡܹܗ ܒܨܵܘܡܵܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ:\nܘܚܵܙܹ̇ܐ ܣܢܝܼܩܵܐ ܘܠܵܐ ܡܲܪܘܲܚ ܠܹܗ ܡ̣ܢ ܐܘܼܠܨܵܢܹܗ܀ ܐܝܼܬܼ ܗ̄ܘܼ ܕܡܲܟܸܟܼ ܢܲܦ̮ܫܹܗ ܒܨܵܘܡܵܐ ܘܟܼܵܐܹ̇ܦ ܨܵܘܪܹܗ:\nܘܲܠܡܸܣܟܹ̇ܢܵܐ ܕܢܸܩܨܸܐ ܠܲܚܡܹܗ ܠܵܐ ܪܵܓܵܐ ܠܹܗ܀ ܐܝܼܬܼ ܕܡܵܐܹ̇ܟܼ ܠܹܗ ܣܲܩܵܐ ܘܩܸܛܡܵܐ ܥܲܠ ܬܸܫܘܝܼܬܹܗ:\nܘܥܵܘܹ̇ܐ ܣܢܝܼܩܵܐ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ ܘܠܵܐ ܚܵܐܹ̇ܢ ܠܹܗ܀","english":"O Fasting, sow your alms with both your hands:  \nwhat you have, you reap with your right and your left. The earth receives many seeds today from you;  \nsow in her and increase, so that all may know and rejoice for you. Hungry mouths, behold, are gathered at your doors:  \ngo out, fasts, support the needy, and take the leftovers. Crown him, the fast, with alms, a great crown,  \nso that he may be splendid in the kingdom with all good things. The needy one is lowly in form,  \nand the fast is lowly in many alms. Like a skilled painter of the spirit, Isaiah paints  \nan image of the fast, so that the whole creation may see his beauty. For he saw that there are fasts that are not beautiful;  \nhe paints this one with all his spiritual beauties. He was amazed at the horn of pride,  \nfor there is a fast that even angers God by its fasting. There is a fast puffed up with vainglory and taking pride,  \nand there is one who, while fasting, is disturbed, troubled, and filled with wrath. There is one who shuts his mouth from food in fasting,  \nand sees the needy but does not relieve him from his distress. There is one who humbles himself in fasting and bows his neck,  \nbut does not care for the poor who lack bread. There is one who eats sackcloth and ashes on his table,  \nand turns away from the needy in distress and does not pity him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܨܲܝܵܡܵܐ","severity":"info","text":"The passage personifies fasting as a sower of alms, then shifts to a catalogue of false fasts that lack charity or humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܸܕܼ̈ܩܵܬܼܵܟܼ","severity":"info","text":"The Syriac ܙܸܕܼ̈ܩܵܬܼܵܐ (zidqātā) means 'alms' or 'acts of righteousness', a key term in Jacob’s ascetic theology linking fasting to charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"Isaiah is invoked as a 'skilled painter of the spirit' who paints an image of the fast. This likely alludes to the prophetic critique of insincere fasting in Isa 58:3-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܸܢܵܪܵܗ̇ ܕܲܢܒܼܝܼܘܼܬܼܵܐ","severity":"info","text":"The 'horn of pride' (ܟܸܢܵܪܵܗ̇ ܕܲܢܒܼܝܼܘܼܬܼܵܐ) reflects a Syriac ascetic trope: fasting without humility becomes a source of spiritual danger, even angering God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a positive personification of fasting (sowing alms) to a series of antithetical examples of false fasts, each introduced by ܐܝܼܬܼ ('there is'), creating a rhetorical catalogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between true and false fasting echoes Jacob’s homily On the Lenten Fast (ed:dsc-362), where he similarly warns against fasting that lacks mercy.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܨܲܝܵܡܵܐ (ṣawmā) can mean both 'fast' and 'fasting person'; the translation treats it as personified throughout.","The phrase ܣܲܓ̇ܝܼ ܡܩܲܒ̇ܠܵܐ ܐܲܪܥܵܐ (the earth receives many) may be a metaphor for the community or the Church as recipient of alms."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܒܗܵܢܵܐ ܨܵܘܡܵܐ ܓܥܲܪ ܐܹܫܲܥܝܵܐ ܘܲܒܼܣܲܪ ܫ̣ܵܛܹܗ:\nܘܨܲܥܲܪ ܫܲܒܼܩܹܗ ܘܐܲܣ̣ܠܝܼ() ܣܲܚ̣ܦܹܗ ܩܕܼܵܡ ܨܲܝܵܡܹ̈ܐ܀ ܘܨܵܪ̣ ܠܹܗ ܨܲܠܡܵܐ ܠܨܵܘܡܵܐ ܓܲܒܼܝܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܕܢܸܗܘܸܐ ܝܑܼܕܼܝܼܥ ܒܲܟܼܢܘܼ̈ܫܵܬܼܵܐ ܕܟܼܠ ܨܲܝܵܡܹ̈ܐ܀ ܢܒܼܝܼܵܐ ܕܬܲܗܪܵܐ ܚ̣ܵܘܝܼ ܠܥܵܠܡܵܐ ܨܵܘܡܵܐ() ܐܲܝܢܵܘ:\nܕܟܼܠܢܵܫ ܢܹܐܠܲܦ ܥܲܠ ܦܘܼܖ̈ܫܵܢܵܘܗܝ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܗܵܢܵܘ ܨܵܘܡܵܐ ܕܬܸܫܪܸܐ ܩܸܛܖܹ̈ܐ ܕܥܵܘ̣ܠܵܐ ܡܸܢܵܟܼ:\nܘܡܹܐܣܵܖ̈ܝܵܬܼܵܐ ܕܢܸܟܼܠܵܐ ܬܦܲܣܸܩ ܡ̣ܢ ܪܸܥܝܵܢܵܟܼ܀ ܩܸܛܪܵܐ ܕܥܵܘ̣ܠܵܐ ܩܸܛܪܵܐ ܗ̄ܘܼ ܕܲܩܛܝܼܪ ܡ̣ܢ ܪܸܥܝܵܢܵܟܼ:\nܘܲܒܼܝܲܥܢܘܼܬܼܵܐ ܒܠܝܼܡ ܕܲܝܵܢܵܐ ܘܠܵܐ ܫܵܪܹܐ ܠܹܗ܀ ܐܵܦ ܡܹܐܣܵܪܬܵܐ ܕܢܸܟܼܠܵܐ ܐܝܼܬܹܝܗ̇ ܒܝܼܫܘܼܬܼ ܠܸܒܵܐ:\nܕܨܵܠ̇ܝܵܐ ܦܲܚܹ̈ܐ ܘܢܵܟܼ̇ܠܵܐ ܘܥܵܠ̇ܒܵܐ ܠܟܼܠ ܩܲܖ̈ܝܼܒܹܝܗ̇܀ ܐܝܼܬܼ ܠܵܟܼ ܕܝܼܢܵܐ ܘܲܩܛܝܼܪ ܩܵܐܹ̇ܡ ܘܲܡܛ̣ܵܐ ܨܵܘܡܵܐ:\nܫܪܝܼ ܥܲܡ ܐܲܚܘܼܟܼ ܟܲܕܼ ܥܵܠܹ̇ܒܼ ܠܵܟܼ ܐܸܢ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬ̇܀ ܦܣܘܿܩ ܣܘܼܥܖ̈ܵܢܹܐ ܕܥܲܪܩܸܠ ܥܵܘ̣ܠܵܐ ܘܥܵܠܘܿܒܼܘܼܬܼܵܐ:\nܘܲܦܫܘܿܛ ܒܐܘܼܪܚܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܘܗܵܢܵܘ ܨܵܘܡܵܐ܀ ܪܸܚܡܲܬܼ ܡܵܪܝܵܐ ܬܸܥܘܿܠ ܬܸܫܪܸܐ ܠܕܼܝܼܢܵܐ ܕܲܩܛܝܼܪ:\nܕܗܵܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܒܨܵܘܡܵܐ ܫܲܦܝܼܪ ܠܲܡܗܲܠܵܟܼܘܼ܀ ܟܠ ܣܘܼܥܪܵܢܵܐ ܕܲܒܼܝܲܥܢܘܼܬܼܵܐ ܩ̣ܛܲܪ ܚܸܪܝܵܢܵܐ:\nܗܸܢܘܿܢ ܐܸܢܘܿܢ ܩܸܛܖܹ̈ܐ ܕܥܵܘ̣ܠܵܐ ܫܪܝܼ ܨܲܝܵܡܵܐ܀ ܟܠ ܬܲܪܥܝܼܬܼܵܐ ܕܒܼܵܥ̇ܝܵܐ ܕܬܸܚܡܸܐ ܒܟܸܣܝܵܐ ܠܐܲܚܘܼܗ̇:\nܠܗܵܝ̇ ܡܹܐܣܵܪܬܵܐ ܕܢܸܟܼܠܵܐ ܩܵܪܹܐ ܦܣܘܿܩ ܦܵܪܘܿܫܵܐ܀ ܡ̣ܢ ܐܹܫܲܥܝܵܐ ܢܦܲܩ̣ ܦܘܼܩܕܵܢܵܐ ܥܲܠ ܨܲܝܵܡܹ̈ܐ:\nܕܢܸܫܪܸܐ ܩܸܛܖܹ̈ܐ ܘܡܹܐܣܵܖ̈ܝܵܬܼܵܐ ܕܢܸܟܼܠܵܐ ܢܸܦܣܘܿܩ܀","english":"In this fast, Isaiah cried out and tore his garment, and he cried, \"Let it go,\" and he forgot, he cast it down before the fasters. And he formed an image for the fast, the chosen one of righteousness, that it might be known by the virtues of all fasters. The great one of the mountain showed the world the fast, how everyone learned about its divine distinctions. This fast loosens the knots of iniquity from you, and the bonds of envy it severs from your mind. The knot of iniquity is a knot that is tied from your mind, and in wickedness it is bound, a tight knot that does not loosen. Also the bond of envy is itself the evil of the heart, which sets snares and devours and overcomes all who approach it. You have a lawsuit that stands tied and bound, O Fast: loose it with your brother when he overcomes you, if you are fasting. Sever the deeds that hinder iniquity and deceit, and stretch out on the path of righteousness, this fast. May the mercy of the Lord enter and loosen the tied lawsuit, for this deed in the fast is good for your journey. Every deed of wickedness has tied a bond of enmity; go, go, O knots of iniquity, the faster has loosed you. Every thought that seeks to harm her neighbor in secret, to that bond of envy, call out, \"Sever, O divider!\" From Isaiah came a command to the fasters: that they should loosen knots and bonds of envy and sever them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܸܛܪܵܐ ܕܥܵܘ̣ܠܵܐ","severity":"info","text":"The phrase 'knot of iniquity' (ܩܸܛܪܵܐ ܕܥܵܘ̣ܠܵܐ) is a metaphor for sin as entanglement, common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"The reference to Isaiah (ܐܹܫܲܥܝܵܐ) crying out and tearing his garment alludes to Isaiah 20:2-3, where the prophet laments the fall of Jerusalem.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܨܲܝܵܡܹ̈ܐ","severity":"info","text":"The term 'fasters' (ܨܲܝܵܡܹ̈ܐ) refers to those observing Lent, a period of ascetic preparation in Syriac Christianity.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܢܵܘ ܨܵܘܡܵܐ","severity":"info","text":"The repeated phrase 'this fast' (ܗܵܢܵܘ ܨܵܘܡܵܐ) structures the passage as a series of apostrophes to the personified fast.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܹܐܣܵܪܬܵܐ ܕܢܸܟܼܠܵܐ","severity":"info","text":"The 'bond of envy' (ܡܹܐܣܵܪܬܵܐ ܕܢܸܟܼܠܵܐ) parallels the 'knot of iniquity' as a dual image of moral constraint, common in Syriac poetry.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., ܐܲܣ̣ܠܝܼ() and ܨܲܝܵܡܵܐ, where the exact form is unclear; the translation follows the edition's reconstruction."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܟܠ ܡܘܿܢ ܕܲܩܛܝܼܪ ܟܠ ܡܘܿܢ ܕܲܟܼܣܸܐ ܟܠ ܡܘܿܢ ܕܲܢܟܼܝܼܠ:\nܦܲܣܸܩ ܘܲܫܪܝܼ() ܘܨܘܼܡ ܠܐܲܠܵܗܵܐ ܒܠܸܒܵܐ ܫܲܦܝܵܐ܀ ܗܵܢܵܐ ܢܒܼܝܼܵܐ ܩܲܝܛܘܿܢܩܵܢܵܗ̇ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܢܦܲܩ̣ ܚܵܘܝܼ ܠܵܟܼ ܐܘܼܪܚܹܗ ܕܨܵܘܡܵܐ ܘܲܥܒܼܝܼ̈ܕܼܵܬܹܗ܀ ܗ̤ܘ ܡܲܠܸܦ ܠܵܟܼ ܕܬܸܩܨܸܐ ܒܨܵܘܡܵܐ ܠܟܲܦܢܵܐ ܠܲܚܡܵܟܼ:\nܕܗܵܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܦܐܸܐ ܠܨܲܝܵܡܹ̈ܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ܀ ܡ̣ܢ ܪܸܥܝܵܢܹܗ ܕܡܵܪܝܵܐ ܝܑܼܠܸܦ ܡܵܢܵܐ ܪܵܚܹ̇ܡ:\nܘܲܓܼܠ̣ܵܐ ܠܐ̄ܢܵܫܵܐ ܕܟܼܠܢܵܫ ܢܹܐܠܲܦ ܠܲܥܒܼܝܼ̈ܕܼܵܬܹܗ܀ ܕܢܸܥܘܿܠ ܠܒܲܝܬܵܟܼ ܐܵܪܚܵܐ ܕܐܸܬܼܵܐ ܡ̣ܢ ܐܵܟܼܣܸܢܝܵܐ:\nܪܵܚܹ̇ܡ ܡܵܪܝܵܐ ܘܲܓܼܠ̣ܵܐ ܢܒܼܝܵܐ ܠܲܕܼܫܵܡܲܥ̇ ܠܹܗ܀ ܬܟܲܣܸܐ ܠܒܼܘܼܫܵܐ ܠܥܲܖ̈ܛܠܵܝܹܐ ܪܓܼܝܼܓܼ ܐܲܠܵܗܵܐ:\nܘܐܲܝܟܼ ܒܲܪ ܐ̄ܪܵܙܵܐ ܓܠ̣ܵܐ ܐܹܫܲܥܝܵܐ ܩܕܼܵܡ ܣܲܓܿܝܼ̈ܐܹܐ܀ ܨܵܒܹ̇ܐ ܣܓܼܝܼܕܼܵܐ ܕܠܵܐ ܐ̄ܢܵܫ ܢܲܗܡܸܐ ܡ̣ܢ ܒܲܪ ܒܸܣܪܹܗ:\nܘܗ̤ܘ ܨܸܒܼܝܵܢܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ ܙܡ̣ܲܪ ܐܹܫܲܥܝܵܐ܀ ܒܲܪ ܒܸܣܪܵܟܼ ܗ̣̄ܘ ܣܢܝܼܩܵܐ ܕܲܣܚܝܼܦ ܥܲܠ ܐܸܣܟܿܘܼܦܬܼܵܟܼ:\nܕܲܥ ܡ̣ܢ ܢܲܦ̮ܫܵܟܼ ܘܲܡܠܝܼ ܟܲܪܣܹܗ ܘܪܲܒܿ ܗ̣̄ܘ ܨܵܘܡܵܟܼ܀ ܦܲܓܼܪܵܐ ܗ̣̄ܘ ܦܲܓܼܪܹܗ ܠܵܘ ܛܲܪܵܢܵܐ ܕܲܫܕܸܐ ܘܲܫܠܝܼܚ̣:\nܘܲܡܢܲܬܸܿܫ ܠܹܗ ܥܲܪܝܵܐ ܘܚܘܼܡܵܐ ܘܠܵܐ ܚܵܐܹ̇ܣ ܐܲܢ̄ܬܿ܀ ܡ̣ܢ ܗܵܝ̇ ܟܸܬܵܐ ܕܓܲܒܼܠܘܼܟܼ ܖ̈ܲܚܡܹܐ ܓܲܒܼܠܘܼܗܝ ܐܵܦ ܠܹܗ:\nܚܲܕܼ ܗ̣̄ܘ ܛܝܼܢܵܐ ܘܲܟܼܡܵܐ ܕܬܹܐܪܲܒܼ ܒܲܪ ܓܸܢܣܵܟܼ ܗ̣̄ܘ܀ ܠܡܘܿܢ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬܿ ܐܸܠܵܐ ܬܪܲܚܸܡ ܥܲܠ ܩܲܪܝܼܒܵܟܼ:\nܕܗܵܢܵܘ ܨܵܘܡܵܐ ܕܲܓܼܒܼܵܐ ܡܵܪܝܵܐ ܕܲܢܪܲܚܸܡ ܐ̄ܢܵܫ܀ ܚܙܝܼ ܠܵܐ ܬܹܐܚܘܿܕܼ ܬܲܪܥܵܐ ܕܖ̈ܲܚܡܹܐ ܩܕܼܵܡ ܡܸܣ̈ܟܹܿܢܵܐ:\nܕܠܵܐ ܨܲܝܵܡܵܐ ܚܲܪܡܵܐ ܬܸܗܘܸܐ ܕܨܵܘܡܹܗ ܨܲܥܪܵܐ ܗ̣̄ܘ܀","english":"All are bound, all are covered, all are strong. He loosed and dissolved, and he fasted for God with a pure heart. This is the servant of the furnace of divinity. He came forth to show you the way of the fast and its practices. He teaches you to conceal in the fast the hunger of your bread. So that this practice may be pleasing to the fasters before God. From the thought of the Lord he learns what is pleasing. And he revealed to man that everyone learned his practices. That a guest who came from the Akhsnaya may enter your house. The one who is pleasing to the Lord and the servant revealed to him who hears him. He covers the shame of the naked, the beloved of God. And like a confidant, Isaiah revealed before many. The worshiper desires that no man be harmed by his fellow. And that desire of divinity Isaiah sang. Your fellow is the one who is needy, who is cast upon your threshold. Know from yourself and fill his belly, and your fast is great. It is the body, his body, not a stone that he cast and threw away. And nakedness and heat afflict him, and a woman does not spare him. From that clay from which you were formed, compassion formed him also. He is one nature and how much you should love your fellow man. You do not fast for a woman, but have mercy on your neighbor. So that this fast which the Lord chose may have mercy on man. See that you do not close the door of compassion before the poor. Lest your fast be a curse and his fast be a cry.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܟܼܣܸܢܝܵܐ","severity":"info","text":"The term ܐܵܟܼܣܸܢܝܵܐ (Akhsnaya) is a Greek loanword (ξενία) meaning 'hospitality' or 'guest-house'. Here it likely refers to a place of lodging for travelers, emphasizing the theme of charity.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"Isaiah is invoked as a model of fasting and compassion. The reference to Isaiah 'crying out and tearing his garment' (previous passage) and here 'revealing like a confidant' echoes the prophetic tradition of social justice, though no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"In Syriac ascetic tradition, fasting (ܨܵܘܡܵܐ) is not merely abstinence but a practice of mercy. Jacob links fasting with compassion for the poor, a common theme in Syriac homilies on Lent.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general description of fasting to a direct exhortation, using second-person address ('you') and imperatives ('see that you do not close the door'). This rhetorical turn is typical of Jacob's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܫ","severity":"caution","text":"The Syriac ܐ̄ܢܵܫ (man) appears in a context where the English draft reads 'man' but the sense may be generic 'person'. The phrase 'no man be harmed by his fellow' is clear, but the exact referent of 'fellow' (ܒܲܪ ܒܸܣܪܹܗ) is ambiguous: it could mean 'fellow human' or 'neighbor'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܖ̈ܲܚܡܹܐ","severity":"info","text":"The phrase 'door of compassion' (ܬܲܪܥܵܐ ܕܖ̈ܲܚܡܹܐ) parallels a common Syriac motif of mercy as a gate, found in other works of Jacob and in the Syriac tradition of almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the servant of the furnace of divinity' is unclear; it may refer to Isaiah or to a generic ascetic figure.","The term 'Akhsnaya' could be a proper name or a place; the translation as 'guest' is interpretive."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܚܙܝܼ ܠܵܐ ܬܸܣܢܸܐ ܒܠܸܒܵܟܼ ܠܐܲܚܘܼܟܼ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬܿ:\nܕܠܵܐ ܡ̣ܢ ܨܵܘܡܵܟܼ ܪܹܝܚܵܐ ܣܲܪܝܵܐ ܠܡܲܠܟܵܐ ܢܸܡܚܸܐ܀ ܚܙܝܼ ܠܵܐ ܬܠܘܼܛ ܠܡ̇ܢ ܕܣܵܢܹ̇ܐ ܠܵܟܼ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬܿ:\nܕܠܵܐ ܒܠܵܘ̈ܛܵܬܼܵܟܼ ܨܵܘܡܵܟܼ ܢܸܣܪܸܐ ܘܠܵܐ ܢܸܬܼܩܲܒܲܠ܀ ܨܵܐܹ̇ܡ ܦܘܼܡܵܟܼ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܢܸܗܘܸܐ ܨܵܐܹ̇ܡ:\nܘܡ̣ܢ ܠܵܘ̈ܛܵܬܼܵܐ ܘܡ̣ܢ ܨܘܿܚ̈ܝܵܬܼܵܐ ܘܡ̣ܢ ܡܘܼܝܵܩܹ̈ܐ܀ ܘܡ̣ܢ ܫܘܼܒܼܗܵܪܵܐ ܘܡ̣ܢ ܒܘܼܙܵܚܵܐ ܘܡ̣ܢ ܚܸܪܝܵܢܵܐ:\nܘܡ̣ܢ ܡܵܘ̈ܡܵܬܼܵܐ ܘܲܒܼܐܹܝܢ ܘܲܒܼܠܵܐ ܗ̤ܘܝܼ ܫܲܪܝܼܪܵܐ܀ ܚܙܝܼ ܠܵܐ ܬܡܲܠܸܠ ܡܸܠܬܼܵܐ ܒܨܵܘܡܵܐ ܕܫܵܪܝܵܐ ܨܵܘܡܵܟܼ:\nܘܲܡܣܲܝܒܼܵܐ ܠܵܟܼ ܥܲܡ ܐܵܣܘܿܛܹ̈ܐ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬ̇܀ ܡܲܨܝܵܐ ܗ̣̄ܝ ܡܸܠܬܼܵܐ ܠܲܡܛܲܡܵܐܘܼ ܠܡܲܢ ܕܐܵܡ̇ܲܪ ܠܵܗ̇:\nܡܸܛܠ ܗܵܢܵܐ ܢܛܲܪ ܠܸܫܵܢܵܟܼ ܐܘܿ ܨܲܝܵܡܵܐ܀ ܗ̤ܘ ܐܹܫܲܥܝܵܐ ܒܲܢܛܘܼܖ̈ܵܬܼܵܐ ܕܨܵܘܡܵܐ ܣܵܡ̣ܵܗ̇:\nܘܲܕܼܠܵܐ ܬܡܲܠܸܠ ܡܸܠܬܼܵܐ ܦܲܩܸܕܼ ܠܲܕܼܨܲܝܵܡܵܐ ܗ̣̄ܘ܀ ܠܵܘ ܟܠ ܡܸܠܝܼ̈ܢ ܕܲܡܡܲܠܸܠ ܐ̄ܢܵܫ ܫܲܘ̈ܝܵܢ ܐܸܢܹܝܢ:\nܘܠܵܘ ܡ̣ܢ ܟܠܗܹܝܢ ܢܸܟܼܠܸܐ ܢܲܦ̮ܫܹܗ ܗܵܘ̇ ܕܲܡܡܲܠܸܠ܀ ܐܵܦ ܬܸܫܒ̇ܘܿܚܬܵܐ ܐܵܦ ܬܵܘܕܝܼܬܼܵܐ ܡܸܠܹ̈ܐ ܐܸܢܹܝܢ:\nܘܲܙܡܝܼܖ̈ܵܬܼܵܐ ܕܪܘܼܚܵܐ ܘܙܵܘ̈ܥܹܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ܀ ܘܗܵܠܹܝܢ ܡܸܠܹ̈ܐ ܚܲܝܹ̈ܐ ܡܵܠ̈ܝܵܢ ܠܐܵܡܘܿܖ̈ܲܝܗܹܝܢ:\nܘܠܵܐ ܐ̄ܢܵܫ ܢܸܫܠܸܐ ܠܲܓܼܡܵܪ ܡܸܢܗܹܝܢ ܐܸܢ ܨܲܝܵܡܵܐ ܗ̣̄ܘ܀ ܘܲܕܼܠܵܐ ܬܡܲܠܸܠ ܡܸܠܬܼܵܐ ܒܨܵܘܡܵܐ ܐ̄ܡ̣ܲܪ ܐܹܫܲܥܝܵܐ:\nܘܐܸܬܼܝܲܕܼܥܲܬ̤ ܠܵܗ̇ ܕܐܲܝܕܵܐ ܡܸܠܬܼܵܐ ܘܵܠܹ̇ܐ ܬܸܒܼܛܲܠ܀ ܠܵܐ ܬܸܬܼܡܲܠܲܠ ܡܸܠܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܐܵܘ ܕܲܚܣܵܡܵܐ:\nܐܵܘ ܕܲܛܢܵܢܵܐ ܘܡܹܐܟܲܠܩܲܪܨܵܐ ܘܲܕܼܚܸܪܝܵܢܵܐ܀","english":"See that you do not despise in your heart your brother when he fasts, you:\nFor from your fast a foul odor goes up to the king of the world. See that you do not curse him who serves you when you fast, you:\nLest by your curses your fast be broken and not be accepted. Let your mouth fast from foods, and let it fast:\nFrom curses and from insults and from mockeries. And from boasting and from insolence and from slanders:\nAnd from oaths and from lies, and let it be true. See that you do not speak a word in the fast that dissolves your fast:\nAnd makes you sit with the dissolute while you fast. The word is able to defile the one who speaks it:\nTherefore guard your tongue, O faster. It is Isaiah who placed among the precepts of the fast:\nAnd commanded the faster that he not speak a word. Not all words that a man speaks are fitting:\nAnd not from all of them does the speaker profit himself. Even praise and thanksgiving are words:\nAnd hymns of the spirit and movements of piety. And these words are living and fill their speakers:\nAnd no man ceases from them entirely if he is a faster. And that he not speak a word in the fast, Isaiah said:\nAnd it became known what word must be abolished. Let not a word of iniquity or of envy be spoken:\nOr of error and calumny and of slanders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from external fasting to internal discipline, warning that a foul odor from the faster's heart (despising others) reaches the 'king of the world' (likely God or Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The term 'king of the world' (ܡܲܠܟܵܐ ܕܥܵܠܡܵܐ) is a common Syriac epithet for God or Christ, emphasizing divine authority over the moral quality of the fast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The passage invokes 'Isaiah' as an authority on fasting precepts, likely referring to the prophet Isaiah (e.g., Isa 58:1-2 on fasting and righteousness), though no direct quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh's homilies often emphasize the interiorization of ascetic practice, aligning with Syriac monastic traditions that prioritize purity of heart over mere bodily abstinence.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a repetitive admonitory structure ('See that you do not...') to list prohibitions, then shifts to positive commands ('Let your mouth fast from...'), building a contrast between external and internal fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"info","text":"The Syriac text has some ambiguous readings (e.g., ܢܸܡܚܸܐ may be a scribal error for ܕܥܵܠܡܵܐ), but the overall sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'king of the world' could be interpreted as a reference to God or to a worldly ruler, but the context favors a divine referent.","The identity of 'Isaiah' is not specified; it may refer to the biblical prophet or to a later Syriac ascetic writer, though the former is more likely given the homiletic tradition."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܢܸܫܠܸܐ ܦܘܼܡܵܐ ܡ̣ܢ ܨܘܼܚ̈ܝܵܬܼܵܐ ܘܡ̣ܢ ܡܘܼܝܵܩܵܐ:\nܘܡ̣ܢ ܟܠ ܡܸܠܬܼܵܐ ܕܲܒܼܚܸܫܘܿܟܼܵܐ ܡܗܲܠܟܼܵܐ ܠܲܣܛܲܪ܀ ܡܲܨܝܵܐ ܗ̣̄ܝ ܡܸܠܬܼܵܐ ܕܬܹܐܚܘܿܕܼ ܬܲܪܥܵܐ ܩܕܼܵܡ ܨܲܝܵܡܵܐ:\nܘܢܸܗܘܸܐ ܡܲܣܠܲܝ ܡ̣ܢ ܩܵܢܘܿܢܵܐ ܐܲܠܵܗܵܝܵܐ܀ ܡܲܨܝܵܐ ܗ̣̄ܝ ܡܸܠܬܼܵܐ ܕܲܒܼܓܹܗܲܢܵܐ ܠܡܵܪܵܗ̇ ܬܸܚܣܘܿܦ:\nܘܲܒܼܝܲܩܕܵܢܵܐ ܠܥܵܠܲܡ ܬܲܪܡܸܐ ܠܐܲܝܢܵܐ ܕܐܲܡ̣ܪܵܗ̇܀ ܒܡܸܠܲܬܼ ܦܘܼܡܹܗ ܡܘܼܫܹܐ ܓܲܙܵܗ̇ ܕܲܢܒܼܝܘܼܬܼܵܐ:\nܠܡܵܪܝܵܐ ܡܲܪܡܲܪ ܟܲܕܼ ܒܲܥܒܼܵܕܼܵܘ̈ܗܝ ܫܲܦܝܼܪܵܐ ܗ̄ܘ̣ܵܐ܀ ܢܒܼܝܼܬܼܵܐ ܡܲܪܝܲܡ ܚܵܬܹܗ ܕܐܲܗܪܘܿܢ ܟܘܼܡܪܵܐ ܪܲܒܵܐ:\nܡܸܛܠ ܡܸܠܬܼܵܐ ܕܡܲܠܸܠ̣ ܦܘܼܡܵܗ̇ ܓܲܪܒܼܵܐ ܠܸܒܼܫܲܬ̤܀ ܘܡܵܢܵܐ ܐܹܡܲܪ ܥܲܠ ܓܲܝܵܣܵܐ ܕܡ̣ܢ ܝܲܡܝܼܢܵܐ:\nܕܐܸܡ݂ܲܪ ܡܸܠܬܼܵܐ ܘܲܗܘ̤ܵܐ ܝܵܪܬܵܐ (ܒܓܲܢܲܬܼ ܛܘܼ̈ܒܹܐ()܀ ܡܵܐ ܕܟܼܠ ܡܸܠܬܼܵܐ ܕܐܵܡܲܪ ܦܘܼܡܵܐ ܠܕܼܝܼܢܵܐ ܬܸܥܘܿܠ:\nܡܲܢ ܠܵܐ ܢܸܕܼܚܲܠ ܠܲܡܡܲܠܵܠܘܼ ܝܲܬܿܝܼܖ̈ܵܬܼܵܐ܀ ܡܵܐ ܕܡ̣ܢ ܡܸܠܵܘ̈ܗܝ ܡܸܙܕܲܕܲܩ ܐ̄ܢܵܫ ܐܵܘ ܡܸܬܼܚܲܝܲܒܼ:\nܡܲܢ ܠܵܐ ܢܸܬܼܩܘܿܠ ܡܸܠܬܹܗ ܒܙܵܘܥܵܐ ܘܟܸܢ ܐܵܡ݁ܲܪ ܠܵܗ̇܀ ܡܵܐ ܕܡ̣ܢ ܡܸܠܵܘ̈ܗܝ ܡܸܣܬܲܝܲܒܼ ܐ̄ܢܵܫ ܐܵܦ ܟܲܕܼ ܨܵܐܹ̇ܡ:\nܠܡܘܿܢ() ܠܵܐ ܙܵܐܲܥ ܕܢܹܐܡܲܪ ܡܸܠܬܼܵܐ ܕܠܵܐ ܫܲܦܝܼܪܵܐ܀ ܡܲܪܡܲܪ ܡܘܼܫܹܐ ܘܓܸܪܒܲܬ̤ ܡܲܪܝܲܡ ܘܥܲܠ̣ ܓܲܝܵܣܵܐ:\nܡܘܼܡܹ̈ܐ ܘܫܘܼܦܖܹ̈ܐ ܕܠܵܐ ܣܘܼܥܖ̈ܵܢܹܐ ܒܡܸܠܹ̈ܐ ܒܲܠܚܘܿܕܼ܀ ܡܸܟܹܝܠ ܗܵܫܵܐ ܙܘܼܥ ܡ̣ܢ ܡܸܠܬܼܵܐ ܐܘܿ ܨܲܝܵܡܵܐ:\nܕܠܵܐ ܠܲܚܛܵܗܵܐ ܬܲܫܠܸܡ ܦܘܼܡܵܟܼ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐܲܢ̄ܬܿ܀ ܠܫܲܖ̈ܒܹܐ ܣܖ̈ܝܼܩܹܐ ܠܵܐ ܬܸܫܬܲܥܒܲܕܼ ܠܲܡܡܲܠܵܠܘܼ:\nܐܵܦܠܵܐ ܥܒܼܵܕܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܬܸܬܼܢܸܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ܀","english":"Restrain your mouth from curses and from quarreling,\nand from every word that walks in darkness to the side. It is fitting that the word should take the door before the faster,\nand it should cause him to be removed from the divine table. It is fitting that the word, when it is spoken, should bring shame upon its lord,\nand by its burning, it casts into the world the sign of the one who uttered it. By the word of his mouth, Moses struck the treasury of priesthood,\nprovoking the Lord, although his deeds were good. Miriam, the sister of Aaron the great priest, was struck with leprosy because of the word that her mouth spoke.\nAnd what shall I say about the boastful one from the sea, who spoke a word and became an heir (in the garden of blessings)? When every word that the mouth speaks enters the ear,\nwhy does it not fear to speak superfluous things? When from his words a person is either justified or condemned,\nwhy does he not weigh his word with trembling before he speaks it? When from his words a person is held guilty, even when he fasts,\nwhy does he not fear to speak a word that is not good? Moses was provoked, and Miriam was leprous, and concerning the boastful one,\nblemishes and marks without actions, only in words. Therefore now, fear from the word, O faster,\nso that you do not deliver your mouth to sin when you fast. Do not be enslaved to speaking vain tales,\nnor should you engage in deeds of a person that are not good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܼܵܐ","severity":"info","text":"The Syriac term melthā (ܡܸܠܬܼܵܐ) is used repeatedly for 'word' or 'speech', carrying a sense of moral weight; it is the same term used in John 1:1 in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Miriam","severity":"info","text":"The reference to Miriam (Mary, sister of Moses and Aaron) being struck with leprosy for speaking against Moses is drawn from Numbers 12, where she is punished for her complaint; Jacob uses this as a cautionary example of the power of speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses struck the treasury of priesthood","severity":"info","text":"The allusion to Moses striking the 'treasury of priesthood' likely refers to the incident in Exodus 32 where Moses breaks the tablets or to a tradition about his rebuke of Aaron; the exact biblical source is unclear, but it underscores the danger of hasty words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"boastful one from the sea","severity":"info","text":"The 'boastful one from the sea' may refer to a figure like Jonah, who was cast into the sea and later repented, or to a generic parable; the phrase 'became an heir in the garden of blessings' suggests a conversion or reward after a fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'It is fitting'","severity":"info","text":"The passage uses a repetitive rhetorical structure ('It is fitting that the word...') to emphasize the moral consequences of speech, building a series of conditional warnings that culminate in a direct exhortation to the faster.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fasting and speech","severity":"info","text":"Jacob of Serugh's emphasis on controlling speech during fasting reflects a broader ascetic tradition in Syriac Christianity, where the discipline of the mouth is as important as abstaining from food.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'boastful one from the sea' is ambiguous; it may be a specific biblical figure (e.g., Jonah) or a generic type. The phrase 'garden of blessings' could refer to paradise or a state of grace."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܡܘܿܢ ܐܵܠ̇ܨܵܐ ܠܵܟܼ ܬܸܩܠܘܿܦ ܫܘܼܚܢܵܐ ܕܠܵܘ ܕܝܼܠܵܟܼ ܗ̣̄ܘ:\nܡܘܿܢ ܗܵܕܹܣ ܐܲܢ̄ܬ̇ ܒܲܕܼܩܲܪܝܼܒܼܵܟܼ ܟܲܕܼ ܗ̤ܘ ܪܲܚܝܼܩ܀ ܐܲܣܟܸܠ̣ ܐܲܚܘܼܟܼ ܡܘܿܢ ܝܵܨܹ̇ܦ ܐܲܢ̄ܬ̇ ܕܬܸܬܼܢܹܐ ܡܘܼܡܵܘ̈ܗܝ:\nܡܵܪܵܐ ܐܝܼܬܼ ܠܹܗ ܕܚܲܠ ܡ̣ܢ ܥܲܒܼܕܵܐ ܕܠܵܘ ܕܝܼܠܵܟܼ ܗ̣̄ܘ܀ ܫܘܼܦܪܵܐ ܪܲܒܵܐ ܚܲܫܒܵܗ̇ ܕܵܘܝܼܕܼ ܠܗܵܕܹܐ ܕܐܸܡ̣ܲܪ:\nܕܠܵܐ ܥ̣ܒܲܪ ܥܲܠ ܦܘܼܡܝ ܥܒܼܵܕܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܐ̄ܢܵܫܵܐ ܡܸܡܬܼܘܿܡ܀ ܫܲܦܝܼܪ ܡܲܠܸܠ ܗܵܘ̇ ܟܸܢܵܪܵܗ̇ ܕܲܢܒܼܝܼܘܼܬܼܵܐ:\nܕܠܵܐ ܐ̄ܢܵܫ ܢܸܬܼܢܸܐ ܥܒܼܵܕܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܐ̄ܢܵܫܵܐ ܚܲܒܼܖ̈ܵܘܗܝ܀ ܠܵܐ ܡܲܥܒܲܪܬܵܐ ܠܫܲܖ̈ܒܹܿܐ ܣܖ̈ܝܼܩܹܐ ܢܸܗܘܸܐ ܦܘܼܡܵܟܼ:\nܡܘܿܢ ܝܵܬܲܪ ܐܲܢ̄ܬ̇ ܡ̣ܢ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܲܟܼ̈ܢܵܘܵܬܼܵܟܼ܀ ܐܸܢ ܟܲܕܼ ܨܵܐܹ̇ܡ ܐ̄ܢܵܫ ܡ̣ܢ ܠܲܚܡܵܐ ܒܡܸܠܬܼܵܐ ܢܸܚܛܸܐ:\nܡܘܿܢ ܝܘܼܬܼܪܵܢܵܐ ܕܲܒܼܢܵܐ ܘܲܣ̣ܬܲܪ ܘܐܵܘܒܸܿܕܼ ܐܲܓܼܪܹܗ܀ ܨܵܡ̣ ܘܐܸܙܕܲܕܲܩ ܘܡܲܠܸܠ̣ ܣܲܪܚ̣ܵܗ̇ ܠܙܲܕܝܼܩܘܼܬܹܗ:\nܣܦܝܼܩܵܐ ܟܲܪܣܹܗ ܘܲܫܪܸܐ ܨܵܘܡܹܗ ܘܠܵܐ ܡܸܣܬܲܟܲܠ܀ ܫܲܦܝܼܪ ܨܵܘܡܹܗ ܘܣܲܢ̈ܝܵܢ ܡܸܠܵܘ̈ܗܝ ܦܲܟܝܼ̈ܗܵܬܼܵܐ:\nܒܸܣܡܹ̈ܐ ܘܙܸܒܼܠܵܐ ܣܵܡ̣ ܥܲܠ ܦܝܼܪܡܹܗ ܘܠܵܐ ܡܸܬܼܩܲܒܲܠ܀ ܐܘܿ ܨܲܝܵܡܵܐ ܙܘܼܥ ܡ̣ܢ ܡܸܠܬܼܵܐ ܠܲܡܡܲܠܵܠܘܼ:\nܕܐܵܦ ܗ̤ܝ ܩܸܛܠܵܐ ܗ̣̄ܝ ܘܒܼܝܼܫܬܵܐ ܗ̣̄ܝ ܪܲܒܿܬܼܵܐ ܠܲܕܼܢܵܦܹ̇ܠ ܒܵܗ̇܀ ܫܲܠܝܼܛ ܦܘܼܡܵܐ ܐܵܘ ܕܲܢܫܲܒܲܚ ܐܵܘ ܕܲܢܙܲܡܲܪ:\nܐܵܘ ܕܲܢܗܲܠܸܠ ܐܵܘ ܢܸܓܼܒܸܿܐ ܠܹܗ ܫܸܬܼܩܵܐ ܕܲܟܼܝܵܐ܀ ܟܠ ܒܸܢܝܵܢܵܐ ܟܠ ܠܘܼܒܵܒܼܵܐ ܟܠ ܝܘܼܬܼܪܵܢܵܐ:\nܟܠ ܫܘܿܥ̈ܝܵܬܼܵܐ ܕܝܵܬܼ̇ܪܝܼܢ ܡܸܢܗܹܝܢ ܫܲܡܘܿܥܲܝ̈ܗܹܝܢ܀ ܗܲܒܼ ܠܲܣܢܝܼ̈ܩܹܐ ܣܥܘܿܪ ܡܸܣܟܹܢܹ̈ܐ ܣܡܘܿܚ ܚܵܕܼܘܿܖܹ̈ܐ:\nܦܲܪܢܸܣ ܝܲܬܼܡܹ̈ܐ ܘܟܲܣܵܐ ܓܘܼܫܡܵܐ ܕܥܲܖ̈ܛܸܠܵܝܹܐ܀","english":"Restrain your mouth from curses and from quarreling, and from every word that walks in darkness to the side. It is fitting that the word should take the door before the faster, and it should cause him to be removed from \n\nRestrain your mouth from a blow that is not yours. Restrain your tongue from your neighbor when he is far away. Learn, your brother, restrain your mouth that you may be healed of his wounds. The Lord has power over the work that is not yours. Great beauty David considered this which he said: That no evil deeds of man should ever pass over my mouth. Speak well the crown of righteousness. That man may not be healed of evil deeds, his companions. Let not your mouth be a passage for empty words. Restrain your mouth more than the fasts of your entrails. If while fasting a man sins with a word from bread, restrain your mouth, for profit and loss and he destroys his reward. He fasts and is justified and speaks, he ruins his righteousness. His belly is empty and he breaks his fast and is not accepted. His fast is good and his words are bitter. He places spices and filth on his table and it is not received. O faster, flee from the word of speech, for that also is a killing and it is evil, great for the one who pursues it. The mouth is master, either to praise or to sing, or to glorify or to choose for itself pure silence. Every petition, every supplication, every profit, every narrative that exceeds their hearers. Give to the poor, do for the needy, support the orphans, clothe the body of the naked.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܿܢ ܐܵܠ̇ܨܵܐ ܠܵܟܼ ܬܸܩܠܘܿܦ ܫܘܼܚܢܵܐ ܕܠܵܘ ܕܝܼܠܵܟܼ","severity":"info","text":"The phrase 'restrain your mouth from a blow that is not yours' uses 'blow' (ܬܸܩܠܘܿܦ) metaphorically for harmful speech, echoing earlier warnings against verbal sin.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕܼ ܠܗܵܕܹܐ ܕܐܸܡ̣ܲܪ: ܕܠܵܐ ܥ̣ܒܲܪ ܥܲܠ ܦܘܼܡܝ ܥܒܼܵܕܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܐ̄ܢܵܫܵܐ","severity":"info","text":"The reference to David (ܕܵܘܝܼܕܼ) and the saying 'no evil deeds of man should ever pass over my mouth' alludes to Psalm 34:13 (LXX) or a similar wisdom tradition, though not a direct quote.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The passage contrasts physical fasting (ܨܵܘܡܵܐ) with verbal discipline, a common theme in Syriac ascetic literature where silence is a form of fasting.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܨܲܝܵܡܵܐ ܙܘܼܥ ܡ̣ܢ ܡܸܠܬܼܵܐ","severity":"info","text":"The exclamation 'O faster, flee from the word of speech' marks a rhetorical climax, shifting from prohibitions to a direct apostrophe, reinforcing the sermon's hortatory style.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܘܼܡܵܐ ܐܵܘ ܕܲܢܫܲܒܲܚ ܐܵܘ ܕܲܢܙܲܡܲܪ","severity":"info","text":"The dichotomy of the mouth as master for praise or silence parallels Jacob's earlier contrast between pure and sinful speech, common in Syriac monastic instruction.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܘܿܢ ܝܵܬܲܪ ܐܲܢ̄ܬ̇ ܡ̣ܢ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܲܟܼ̈ܢܵܘܵܬܼܵܟܼ","severity":"info","text":"The phrase 'restrain your mouth more than the fasts of your entrails' is textually uncertain; 'entrails' (ܟܼ̈ܢܵܘܵܬܼܵܟܼ) may be a scribal error or metaphor for inner discipline, but the sense is clear.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fasts of your entrails' (ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܲܟܼ̈ܢܵܘܵܬܼܵܟܼ) is ambiguous: it may refer to bodily fasting or be a textual corruption; the reading taken is metaphorical for inner asceticism.","The reference to David (ܕܵܘܝܼܕܼ) could be to King David or a specific psalm; the reading taken is a general scriptural allusion."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܩܪܝܼ ܠܐܲܪܡܲܠܬܵܐ ܘܲܡܠܝܼ ܟܸܢܦܵܗ̇ ܡ̣ܢ ܦܵܬܼܘܿܪܵܟܼ:\nܘܲܕܼܒܲܪ ܝܲܬܼܡܵܐ ܘܐܲܛܥܸܢ ܚܲܕܵܝܗܝ ܡ̣ܢ ܥܲܠ̈ܠܵܬܼܵܟܼ܀ ܫܬܼܘܿܩ ܡ̣ܢ ܡܸܠܬܼܵܐ ܕܡܲܠܝܵܐ() ܫܘܼܚ̈ܢܹܐ ܕܲܟܼ̈ܢܵܘܵܬܼܵܟܼ:\nܘܛܲܪ ܠܸܫܵܢܵܟܼ ܡ̣ܢ ܕܲܢܗܲܦܸܟܼ ܝܲܬܿܝܼܖ̈ܵܬܼܵܐ܀ ܨܵܘܡܵܐ ܦܓܲܥ̣ ܒܵܟܼ ܛܲܝܸܒܼ ܢܲܦ̮ܫܵܟܼ ܥܲܠ ܛܵܒܼ̈ܵܬܼܵܐ:\nܘܐܲܝܟܼ ܟܲܫܝܼܪܵܐ ܬܠܘܿܚ ܐܸܫܛܵܖܹ̈ܐ ܕܲܟܼܬܼܝܼܒܼܝܼܢ ܠܵܟܼ܀ ܙܲܒܼܢܵܐ ܗ̣̄ܘ ܕܲܦܬܼܝܼܚ ܬܲܪܥܵܐ ܪܲܒܵܐ ܠܟܼܠ ܨܲܝܵܡܹ̈ܐ:\nܩܘܼܡ ܬܲܝܵܒܼܵܐ ܦܪܘܿܥ ܚܵܘ̈ܒܵܬܼܵܟܼ ܡ̣ܢ ܙܸܕܼ̈ܩܵܬܼܵܟܼ܀ ܟܠ ܚܲܛܵܝܵܐ ܢܸܣܥܘܿܪ ܢܲܦ̮ܫܹܗ ܒܙܲܕܝܼܩܘܼܬܼܵܐ:\nܒܪܝܼܟܼ ܗ̣̄ܘ ܕܝܲܗ̣̄ܒܼ ܠܲܢ ܨܵܘܡܵܐ ܕܢܸܥܨܘܿܒܼ ܠܲܚܒܼܵܪܵܬܲܢ܀ ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܩܲܕܼܡܵܝܵܐ ܕܥܲܠ ܨܵܘܡܵܐ.","english":"Call the widow and fill her hunger from your table.  \nTake the orphan and comfort his loneliness from your banquets.  \nBe silent from the word that fills the corners of your mouth with mockery.  \nAnd guard your tongue from that which overturns the ordinances.  \nThe fast has come upon you; prepare your soul for the good things.  \nAnd like a diligent one, follow the precepts that are written for you.  \nIt is the sacrifice that opens the great door for all who fast.  \nArise, repentant one, pay your debts from your alms.  \nLet every sinner adorn himself with righteousness.  \nBlessed is He who gave us the fast that strengthens our fellowship.  \nThe first discourse on the fast is completed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܪܝܼ ܠܐܲܪܡܲܠܬܵܐ","severity":"info","text":"The opening imperative 'Call the widow' continues the series of ascetic exhortations that dominate the passage, linking fasting with almsgiving and care for the vulnerable.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fast) is the thematic keyword of the entire discourse, here personified as an agent that 'has come upon you' and later as a gift that strengthens fellowship.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܒܼܚܵܐ ܕܲܦܬܼܝܼܚ ܬܲܪܥܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'sacrifice that opens the great door' likely echoes the concept of sacrificial offering as a means of access to divine grace, reminiscent of Old Testament temple imagery and New Testament soteriology.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ ܡܹܐܡܪܵܐ ܩܲܕܼܡܵܝܵܐ ܕܥܲܠ ܨܵܘܡܵܐ","severity":"info","text":"The closing formula 'The first discourse on the fast is completed' marks the end of the first memrā in a series, indicating that this passage is the conclusion of a larger homiletic unit.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟ ܗ̣̄ܘ ܕܝܲܗ̣̄ܒ ܠܲܢ ܨܵܘܡܵܐ","severity":"info","text":"The doxological conclusion 'Blessed is He who gave us the fast' reflects the liturgical setting of the memrā, likely used in a monastic or congregational context during Lent.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܘܼܚ̈ܢܹܐ ܕܲܟܼ̈ܢܵܘܵܬܼܵܟܼ","severity":"caution","text":"The phrase 'corners of your mouth with mockery' is textually uncertain; the Syriac ܫܘܼܚ̈ܢܹܐ may be a variant or corruption, and the exact sense of 'mockery' is inferred from context.","cites":[{"key":"ed:dsc-362","label":"source edition: On the Lenten Fast I","url":"https://syriaccorpus.org/362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of ܫܘܼܚ̈ܢܹܐ (šuḥḥē) is unclear; it may be a scribal error or a rare term for 'mockery' or 'derision'.","The referent of 'the great door' in line 7 is ambiguous: it could be the door of heaven, the church, or the Lenten season itself."],"confidence":"medium","notes":[]}]}