{"slug":"dsc-363","id":"syriac:dsc:dsc-363","title":"On the Lenten Fast II","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":0.010093},"source":{"registry_id":"syriac:dsc:dsc-363","work_id":"dsc-363","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/363"},"stats":{"passages":15,"english_words":4045,"coptic_letters":0,"commentary_units":86,"commentary_kinds":8,"derived_notes":0,"ambiguities":30,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-363","abstract":"On the Lenten Fast II is a metrical homily (memrā) by Jacob of Serugh (c. 451–521 CE), a prominent Syriac poet-theologian. The work exhorts ascetic practice and spiritual preparation for Lent, emphasizing the transformative power of fasting and prayer. It belongs to Jacob's festal homilies, composed during his episcopal career in the late 5th to early 6th century. The Syriac text survives in multiple manuscripts, with variants in wording and line order. This memrā was read during Lent in Syriac churches, especially in the West Syrian tradition, and influenced later monastic and liturgical texts on fasting. The English draft is a modern rendering that may not capture all Syriac rhetorical features, such as isosyllabism and rhyme.","historical_context":"Jacob of Serugh (c. 451–521 CE) was a bishop and one of the foremost Syriac poets, known for his metrical homilies (memrē) on liturgical and catechetical themes. This memrā on the Lenten fast was composed during his episcopal tenure, likely in the late 5th or early 6th century, in the region of Serugh (modern-day Suruç, Turkey). The work reflects the Syriac Christian tradition's emphasis on asceticism and liturgical preparation for Easter. The text survives in multiple Syriac manuscripts, though the base manuscript for the edition is unspecified; variants in wording and line order are common across the tradition. It was read during Lent in Syriac churches, particularly in the West Syrian (Miaphysite) tradition, and influenced later monastic and liturgical writings on fasting. The genre of memrā (metrical homily) is standard in Syriac literature, used by Jacob for liturgical and catechetical works.","significance":"This memrā is significant as a key example of Jacob of Serugh's liturgical poetry, illustrating the Syriac tradition's integration of ascetic exhortation with poetic form. It shaped later Syriac monastic and liturgical texts on fasting, and its continued use in West Syrian Lenten readings underscores its enduring influence. The work also provides insight into the spiritual and communal practices of late antique Syriac Christianity.","timeline":[{"date":"c. 451 CE","event":"Birth of Jacob of Serugh"},{"date":"Late 5th/early 6th c.","event":"Composition of On the Lenten Fast II during Jacob's episcopal career"},{"date":"6th–7th c.","event":"Transmission of the memrā in Syriac manuscripts, with variants"},{"date":"Medieval period","event":"Use in West Syrian Lenten liturgy and influence on monastic texts"},{"date":"Modern era","event":"English translation produced for scholarly and liturgical use"}],"relations":[{"work":"On the Lenten Fast I","relation":"Another memrā by Jacob on the same theme, likely part of a series","key":"","label":null,"url":null},{"work":"Homilies on the Feast of the Annunciation","relation":"Part of Jacob's festal homilies, similar genre and liturgical context","key":"","label":null,"url":null},{"work":"Syriac monastic rules on fasting","relation":"Influenced later ascetic literature","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's Hymns on Fasting","relation":"Precedent in Syriac poetic tradition on fasting","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 Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural background"},{"key":"wikipedia:Lent","label":"Lent","url":"https://en.wikipedia.org/wiki/Lent","reason":"Liturgical context of the work"},{"key":"ed:dsc-363","label":"DSC 363 (Syriac manuscript collection)","url":"https://syriaccorpus.org/363","reason":"Possible manuscript witness (if applicable)"}],"cautions":["The exact date of composition is uncertain; it is placed in the late 5th/early 6th century based on Jacob's known period of activity.","The base manuscript for the edition is not specified; variants in wording and line order exist across the manuscript tradition.","The English translation may not capture all Syriac rhetorical features (e.g., isosyllabism, rhyme).","Attribution to Jacob of Serugh is traditional and generally accepted, but some manuscripts may have scribal additions."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000493,"generated":"2026-11-15T02:06:49Z"},"checks":{"work":"dsc-363","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":86,"english_words":4045,"source_letters":13934,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memrā) on the Lenten fast, typical of Jacob’s liturgical poetry. It exhorts ascetic practice and spiritual preparation, not doctrinal controversy.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) wrote this memrā during his episcopal career. The dating is approximate, based on his known period of activity and the work’s place in his corpus of festal homilies.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, but the edition’s base manuscript is not specified. Variants in wording or line order may exist across the tradition.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read during Lent in Syriac churches, especially in the West Syrian tradition. It influenced later monastic and liturgical texts on fasting.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft is a modern rendering; it may not capture all Syriac rhetorical features (e.g., isosyllabism, rhyme). Readers should consult the Syriac for poetic structure.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"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: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"ed:dsc-363":{"label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܲܪܝ ܝܲܥܩܘܿܒܼ\nܡܐܡܪܐ .ܟܕ. .ܒ.() ܕܥܲܠ ܨܵܘܡܵܐ ܩܲܕܝܼܫܵܐ ܕܐܲܪܒܿܥܝܼܢ. ܦܹܐܖܹ̈ܐ ܚܠܲܝ̈ܵܐ ܕܨܵܘܡܵܐ ܩܸܛ̇ܦܹܬܼ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ:\nܡܵܪܵܗ̇ ܕܲܥܕܹܢ ܩܲܒܸܿܠ ܩܘܼܪܒܵܢܝ ܥܲܠ ܦܵܬܼܘܿܪܵܟܼ܀ ܐܵܕܼܫܹ̈ܐ ܦܖ̈ܝܼܫܹܐ ܕܥܲܢܘܵܝܘܼܬܼܵܐ ܐ̄ܬ̣ܼܵܘ ܠܝܼܕܲܥܬܼܵܐ:\nܘܗܵܐ ܡܦܲܠܓܼܵܐ ܠܗܘܿܢ ܥܲܠ ܩܲܖ̈ܝܼܒܹܝܗ̇ ܒܵܟܼ ܢܸܣܬܲܕܪܘܼܢ܀ ܨܵܘܡܵܐ ܒܚܘܼܒܹܗ ܫ̣ܒܼܵܐ ܠܬܲܪܥܝܼܬܼܵܐ ܕܲܬܼܡܲܠܸܠ ܒܹܗ:\nܠܫܘܼܒܼܚܵܟܼ ܝܼܫܘܿܥ ܟܠܗܹܝܢ ܡܸܠܲܝ̈ ܟܲܕܼ ܣ̇ܵܓܹܕܼ ܐ̄ܢܵܐ܀ ܙܲܒܼܢܵܐ ܬܲܒܼܥܲܢܝ ܐܹܡܲܠܸܠ ܒܹܗ ܙܲܕܝܼܩܵܐܝܼܬܼ:\nܬܸܗܘܸܐ ܡܸܠܲܬܼܝ ܥܸܛܪܵܐ ܚܲܠܝܵܐ ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ܀ ܡܸܛܠ ܨܵܘܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܫܘܼܦܪܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܙܵܥ̣ ܠܸܫܵܢܵܐ ܒܵܟܼ ܢܸܬܼܗܲܦܲܟܼ ܥܲܠ ܬܸܫܒܿܘܿܚܬܵܟܼ܀ ܗܲܒܼܘ ܠܝܼ ܨܵܘܬܵܐ ܖ̈ܵܚܡܲܝ ܚܲܝܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ:\nܕܲܩܕܼܵܡܲܝܟܿܘܿܢ ܐܲܥܸܠ ܫܲܪܒܵܐ ܕܟܼܠܹܗ ܚܲܝܹ̈ܐ ܗ̣̄ܘ܀ ܣܲܓܿܝܼ ܒܛܸܠܢܲܢ ܡ̣ܢ ܝܘܼܬܼܖ̈ܵܢܹܐ ܖ̈ܘܼܚܵܢܵܝܹܐ:\nܢܸܪܗܲܛ ܗܵܫܵܐ ܕܠܵܐ ܬܲܕܼܪܸܟܼ ܠܲܢ ܡܸܣܟܹܿܢܘܼܬܼܵܐ܀ ܣܲܓܿܝܼ ܕܡܸܟܼܢܲܢ ܡ̣ܢ ܛܲܒܼ̈ܵܬܼܵܐ ܕܠܵܐ ܢܸܣܬܲܥܖ̈ܵܢ:\nܢܸܬܿܬܿܥܝܼܪ ܗܵܫܵܐ ܘܢܸܦ̮ܬܼܲܚ ܬܲܪܥܵܐ ܠܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܣܲܓܝܼ ܚܒܲܨܢܲܢ ܥܲܠ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܝܲܬܿܝܼܪܵܬܼܵܐ:\nܢܨܘܼܡ ܝܵܘܡܵܢ ܕܠܵܐ ܢܸܛܒܲܥ ܠܹܗ ܒܙܸܒܼܠܵܐ ܗܵܘܢܲܢ܀ ܣܲܓܝܼ ܪܗܸܛܢܲܢ ܥܲܡܹܗ ܕܦܲܓܼܪܵܐ ܒܣܲܝܒܵܖ̈ܵܬܼܵܐ:\nܢܸܒܼܥܸܐ ܗܵܫܵܐ ܚܲܝܹ̈ܐ ܕܢܲܦ̮ܫܵܐ ܕܢܸܩܢܸܐ ܐܸܢܘܿܢ܀ ܣܲܓܿܝܼ ܪܚܸܡܢܲܢ ܦܲܓܼܖ̈ܵܢܝܵܬܼܵܐ ܠܲܡܟܲܢܵܫܘܼ:\nܒܖ̈ܘܼܚܵܢܝܵܬܼܵܐ ܢܸܠܐܸܐ ܩܲܠܝܼܠ ܕܲܡ ܡܸܫܬܲܟܼ̈ܚܵܢ܀","english":"Of him, that is, of the holy Mar Jacob.\nA memra, the second, on the holy fast of forty days.\nThe sweet fruits of the fast I have plucked from the teaching.\nThe Lord of the Church, accept my offering upon your altar.\nDistinct signs of humility have come to my knowledge.\nAnd behold, I distribute them to her near ones, that they may be arranged by you.\nThe fast, in its love, has given leave to the discourse to speak concerning it.\nFor your glory, Jesus, all my words, while I worship, I come.\nThe sacrifice that follows me, I will speak of it righteously.\nLet my word be a sweet garland in the house of mercy.\nBecause the fast is the beauty of righteousness.\nIt has moved the tongue to be transformed by you into your praise.\nGive me audience, lovers of the life of its statutes,\nThat before you I may introduce the account of all that life.\nMany have been wearied by spiritual virtues;\nRun now, lest poverty overtake you.\nMany have been deprived of good things because they were not adorned;\nBe aroused now and open the door to beauties.\nMany have heaped up excessive foods;\nFast days that are not dipped in filth are for you.\nMany have run with the body in its old age;\nSeek now the life of the soul, that it may be called to come.\nMany have loved bodily things to their harm;\nIn spiritual things, a little blood is found.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܐܡܪܐ","severity":"info","text":"The term memra (ܡܐܡܪܐ) denotes a metrical homily or discourse, a standard genre in Syriac literature, often used by Jacob of Serugh for liturgical or catechetical works.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܘܡܵܐ ܩܲܕܝܼܫܵܐ ܕܐܲܪܒܿܥܝܼܢ","severity":"info","text":"The 'holy fast of forty days' refers to Lent, a period of fasting before Easter, observed in Syriac Christianity with particular ascetic practices and liturgical readings.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܲܪܝ ܝܲܥܩܘܿܒܼ","severity":"info","text":"The opening line identifies the work as belonging to Mar Jacob (Jacob of Serugh), a standard attribution formula in Syriac manuscripts, often added by scribes.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܲܒܼܢܵܐ ܬܲܒܼܥܲܢܝ","severity":"info","text":"The phrase 'the sacrifice that follows me' likely refers to the offering of the homily itself as a spiritual sacrifice, a common metaphor in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܸܬܼܗܲܦܲܟܼ","severity":"caution","text":"The verb ܢܸܬܼܗܲܦܲܟܼ ('to be transformed') is ambiguous: it may mean the tongue is transformed into praise, or that the discourse itself is transformed; the Syriac allows both readings.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܢܸܬܼܗܲܦܲܟܼ ܥܲܠ ܬܸܫܒܿܘܿܚܬܵܟܼ' could be read as the tongue being transformed into praise or the discourse being turned toward praise; the text does not disambiguate.","The reference to 'a little blood' (ܩܲܠܝܼܠ ܕܲܡ) in the final line is obscure; it may allude to martyrdom or ascetic sacrifice, but the exact sense is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܣܲܓܿܝܼ ܒܣܸܡܢܲܢ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܕܟܼܠܵܗ̇ ܙܸܒܼܠܵܐ ܗ̣̄ܝ:\nܢܸܠܐܸܐ ܗܵܫܵܐ ܒܨܵܘܡܵܐ ܩܲܠܝܼܠ ܠܵܐ ܢܹܐܩܲܪ ܠܲܢ܀ ܗܵܐ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܘܲܛ̈ܥܵܡܵܬܼܵܐ ܫܪܸܟܼ ܠܲܚܒܼܵܠܵܐ:\nܠܡܘܿܢ ܡܸܬܼܖ̈ܲܗܛܵܢ ܟܲܫܝܼܪܵܐܝܼܬܼ ܟܲܕܼ ܠܲܝܬܿ ܐܸܢܹܝܢ܀ ܟ̱ܠܹܗ ܪܲܗܛܲܢ ܟܲܪܣܵܐ ܫܩܲܠܬܹܗ ܘܐܸܬܼܚܲܒܲܠ ܒܵܗ̇:\nܫܝܘܿܠ ܗ̣̄ܝ ܕܣܵܪܚܵܐ ܟܠ ܓܘܼ̈ܥܠܵܢܝܼܢ ܕܡܸܬܼܝܲܗܒܿܝܼܢ ܠܵܗ̇܀ ܟ̱ܠܵܗ̇ ܫܲܢ̄ܬܵܐ ܠܦܲܓܼܪܵܐ ܝܲܗ̣̄ܢܵܝܗܝ ܟ̱ܠܹܗ ܥܲܡܠܲܢ:\nܢܸܬܸܿܠ ܗܵܫܵܐ ܠܢܲܦ̮ܫܵܐ ܡܸܕܸܡ ܬܸܬܼܒܲܝܐܵܐ ܒܹܗ܀ ܛܥܘܼܡܹ̈ܐ ܕܦܲܓܼܪܵܐ ܪܒܲܚܘ ܘܐܸܬܼܚܲܒܲܠܘ ܘܲܗܘ̤ܵܘ ܙܸܒܼܠܵܐ:\nܢܸܛܥܲܡ ܗܵܫܵܐ ܠܨܵܘܡܵܐ ܕܡܸܡܬܼܘܿܡ ܠܵܐ ܡܸܬܼܚܲܒܲܠ܀ ܐܸܢ ܫܵܘܬܵܦܵܐ ܗ̣̄ܘ ܦܲܓܼܪܵܐ ܠܢܲܦ̮ܫܵܐ() ܠܡܘܿܢ ܥܵܠܹܿܒܼ ܠܵܗ̇:\nܘܟܼܠܹܗ ܪܲܗܛܵܐ ܕܟܲܫܝܼܪܘܼܬܼܵܐ ܗ̤ܘ ܫܵܩܹ̇ܠ ܠܹܗ܀ ܠܒܼܘܼܫܵܐ ܕܫܲܚܝܼܢ ܠܲܚܡܵܐ ܕܫܲܦܝܼܪ ܘܚܲܡܪܵܐ ܕܒܲܣܝܼܡ:\nܒܸܣܪܵܐ ܘܡܸܫܚܵܐ ܘܲܛ̈ܥܵܡܵܬܼܵܐ ܝܲܬܝܼܖ̈ܵܬܼܵܐ܀ ܐܘܿ ܨܸܒܼܝܵܢܵܐ ܕܒܲܝܢܵܬܼ ܦܲܓܼܪܵܐ ܠܢܲܦ̮ܫܵܐ ܩܵܐܹ̇ܡ:\nܩܘܼܡ ܚܵܘܵܐ ܠܲܢ ܕܲܡܦܲܠܸܓܼ ܐܲܢ̄ܬܿ ܒܲܬܼܪܝܼܨܘܼܬܼܵܐ܀ ܬܪܹܝܢ ܫܵܘ̈ܬܵܦܹܐ ܬܵܒܼܥ̇ܝܼܢ ܡܸܢܵܟܼ ܣܘܼܢܩܵܢܲܝ̈ܗܘܿܢ:\nܦܲܠܸܓܼ ܡܵܕܹܝܢ ܒܲܬܼܪܝܼܨܘܼܬܼܵܐ ܐܸܢ ܟܹܐܢܵܐ ܐܲܢ̄ܬܿ܀ ܟ̱ܠܵܗ̇ ܠܹܐܘܬܼܵܐ ܝܲܗ̄ܒܼܬܵܗ̇ ܠܦܲܓܼܪܵܐ ܒܣܲܝܒܵܖ̈ܵܬܹܗ:\nܘܦܵܫܲܬ̤ ܢܲܦ̮ܫܵܐ ܘܠܲܝܬܿ ܠܵܗ̇ ܡܢܵܬܼܵܗ̇ ܒܹܝܬܼ ܦܘܼ̈ܠܵܓܹܐ܀ ܠܦܲܓܼܪܵܐ ܐܲܣܓܲܝܬܿ ܟܠ ܫܵܖ̈ܘܵܬܼܵܐ ܟܠ ܦܘܼܢܵܩܹ̈ܐ:\nܟܠ ܦܲܛ̈ܒܼܵܓܹܐ ܟܠ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܖܹ̈ܫܵܝܵܬܼܵܐ܀ ܒܣܵܡܹ̈ܐ ܦܨܝܼܚܹ̈ܐ ܢܝܵܚܹ̈ܐ ܐ̄ܡܝܼ̈ܢܹܐ ܫܲܢ̄ܬܵܐ ܟ̱ܠܵܗ̇:\nܘܢܲܦ̮ܫܵܐ ܣܚܝܼܦܵܐ ܘܟܲܕܼ ܒܲܪ̄ܬܼ ܙܵܘܓܵܐ ܗ̣̄ܝ ܠܵܐ ܡܸܬܼܚܲܫܒܵܐ܀","english":"Very sweet from the food of all the feast it is.  \nBut now in the light fast, it is not honored. Behold, the foods and tastes have been given over to corruption.  \nTo where do the runners run diligently, when there is no contest? The whole race of the belly has taken her and she has been corrupted in it.  \nSheol it is that devours all the delights that are given to her. The whole year she gives the body all its labor.  \nBut now give the soul something that will be chosen in it. The tastes of the body have increased and have been corrupted and become a feast.  \nBut now taste the fast, which is never corrupted. If the body is a partner to the soul, to where does it overcome her?  \nAnd the whole race of diligence, it is that takes it. Clothing that is soft, bread that is fine, and wine that is pleasant,  \nmeat and oil and tastes that are excessive. O desire of the house of the body, standing before the soul:  \nRise, show us that you divide in righteousness. Two partners seek from you their portions.  \nDivide, judge in righteousness, if you are just. You have given all the leisure to the body with its pleasures,  \nand the soul is left and has no portion in the midst of the divisions. To the body you have increased all beginnings, all refreshments,  \nall delicacies, all foods of delights. With pleasant, joyful, sweet, and pleasant scents the whole year,  \nand the soul is oppressed, and though she is a partner, she is not considered.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܲܓܿܝܼ ܒܣܸܡܢܲܢ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܕܟܼܠܵܗ̇ ܙܸܒܼܠܵܐ ܗ̣̄ܝ","severity":"info","text":"The opening contrasts the rich foods of a feast with the light fast, establishing a moral dichotomy between indulgence and asceticism.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܸܒܼܠܵܐ","severity":"info","text":"The Syriac term ܙܸܒܼܠܵܐ (zeblā) means 'feast' or 'banquet,' often with connotations of pagan or worldly celebration, contrasting with the Christian fast.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, used here metaphorically to depict the body's insatiable consumption leading to corruption, a common ascetic trope.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܲܦ̮ܫܵܐ ܣܚܝܼܦܵܐ","severity":"info","text":"The passage builds a rhetorical contrast between body and soul, culminating in the soul's neglect despite being a partner, reinforcing the homiletic call to asceticism.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܹܝܢ ܫܵܘ̈ܬܵܦܹܐ","severity":"info","text":"The image of two partners (body and soul) seeking portions echoes Paul's language of the body as a partner (syzygos) in ascetic struggle, common in Syriac tradition.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܡܘܿܢ ܡܸܬܼܖ̈ܲܗܛܵܢ ܟܲܫܝܼܪܵܐܝܼܬܼ","severity":"caution","text":"The phrase 'runners run diligently' is ambiguous: it may refer to ascetic practitioners or to worldly pursuits; the context favors the latter, as the 'race of the belly' follows.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'runners' (ܡܸܬܼܖ̈ܲܗܛܵܢ) is ambiguous: possibly ascetics or those pursuing worldly pleasures; the context of the 'race of the belly' suggests the latter.","The phrase 'give the soul something that will be chosen in it' (ܬܸܬܼܒܲܝܐܵܐ ܒܹܗ) is syntactically unclear; it likely means the soul should receive a portion that is selected or distinguished within the fast."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܘܿ ܡܦܲܠܓܼܵܢܵܐ ܕܐܲܣ̣ܓܝܼ ܠܦܲܓܼܪܵܐ ܡܘܿܢ ܥܵܒܹ̇ܕܼ ܐܲܢ̄ܬܿ:\nܗܲܒܼ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܡܢܵܬܼܵܗ̇ ܕܝܼܠܵܗ̇ ܕܐܵܦ ܗ̤ܝ ܬܸܚܸܐ܀ ܟ̱ܠܵܗ̇ ܫܲܢ̄ܬܵܐ ܛܠܲܡܬܵܗ̇ ܘܒܸܛܠܲܬ̤ ܡ̣ܢ ܝܘܼܬܼܖ̈ܵܢܹܐ:\nܨܵܕܵܟܼ ܨܵܘܡܵܐ ܗܲܒܼ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܣܲܝܒܵܖ̈ܵܬܼܵܗ̇܀ ܐܵܦ ܗܵܫܵܐ ܓܹܝܪ ܕܝܲܪܚܵܐ ܗ̣̄ܘ ܕܲܓܼܠܝܼܣ ܡ̣ܢ ܥܲܠ̈ܠܵܬܼܵܐ:\nܠܐܝܼ ܥܲܡ ܢܲܦ̮ܫܵܐ ܕܐܝܼܬܼ ܠܵܗ̇ ܥ̇ܒܼܵܕܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ܀ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ ܕܠܵܐ ܥܵܨܘܿܖܹ̈ܐ ܘܠܵܐ ܚܵܨ̈ܘܿܕܹܐ:\nܣܡܘܿܟܼܝܼܗ̇ ܠܵܐ̇ܝܵܐ ܒܨܵܘܡܵܐ ܕܡܲܥܬܲܪ ܠܲܕܼܠܵܐܹ̇ܐ ܒܹܗ܀ ܝܵܘܡܵܢ ܕܲܥܣܸܩ ܙܲܒܼܢܵܐ ܠܥܲܡ̈ܠܹܐ ܦܲܓܼܖ̈ܵܢܵܝܹܐ:\nܢܩܝܼܡܝܼܗ̇ ܠܢܲܦ̮ܫܵܐ ܥܲܠ ܛܵܒܼ̈ܵܬܼܵܐ ܕܬܸܣܥܘܿܪ ܐܸܢܘܿܢ܀ ܝܵܘܡܵܢ ܕܲܫܠܹܝܢ ܟܠ ܐܲܟܵܖܹ̈ܐ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܩܘܼܡܘ\nܬܲܝܵܒܹ̈ܐ ܟܢܘܼܫܘ ܥܲܠ̈ܠܵܬܼܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܬܵܐ ܨܸܒܼܝܵܢܵܐ ܦܲܠܸܓܼ ܘܐܲܫܘܵܐ ܠܲܬܼܪܹܝܢ ܐܲܚ̈ܝܼܢ:\nܘܐܲܝܟܼ ܕܲܠܦܲܓܼܪܵܐ ܗܲܒܼ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܡܵܐ ܕܚܵܫܲܚ ܠܵܗ̇܀ ܒܩܲܝܛܵܐ ܬܖ̈ܲܝܗܘܿܢ ܪܲܗܛܘܼܗ̇ ܠܚܲܩܠܵܐ ܟܲܫܝܼܪܵܐܝܼܬܼ:\nܣܝܼܡ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܡܢܵܬܼܵܗ̇ ܕܬܸܣܲܒܼ ܡ̣ܢ ܥܲܠ̈ܠܵܬܼܵܐ܀ ܡܢܵܬܼܵܐ ܕܢܲܦ̮ܫܵܐ ܗܲܒܼ ܠܲܣܢܝܼ̈ܩܹܐ ܘܲܠܚܵܕܼܘܿܖܹ̈ܐ:\nܘܬܲܪܣܵܐ ܠܟܲܦܢܹ̈ܐ ܕܬܸܗܘܸܐ ܬܪܝܼܨ ܐܲܢ̄ܬܿ ܡܵܐ ܕܲܡܦܲܠܸܓܼ܀ ܠܵܐ ܫܲܦܝܼܪܵܐ ܕܦܸܠܚܲܬ̤ ܢܲܦ̮ܫܵܐ ܥܲܡ ܫܲܘܬܵܦܵܗ̇:\nܕܬܸܗܘܸܐ ܛܠܝܼܡܬܵܐ ܡ̣ܢ ܐܵܠ̈ܨܵܬܼܵܐ ܕܡܸܬܼܒܲܥ̈ܝܵܢ ܠܵܗ̇܀ ܠܥܲܖ̈ܛܸܠܵܝܹܐ ܨܵܒܼ̇ܝܵܐ ܕܬܲܠܒܸܫ ܫܲܡܠܵܐ ܥܲܡܵܗ̇:\nܡ̣ܢ ܢܲܦ̈ܩܵܬܹܗ ܕܦܲܓܼܪܵܐ ܚܲܣܸܟܼ ܘܐܲܪܦܵܐ ܕܬܸܣܥܘܿܪ܀ ܪܵܓܵܐ ܢܲܦ̮ܫܵܐ ܕܢܸܚܣܘܿܟܼ ܦܲܓܼܪܵܐ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܹܗ:\nܘܡ̣ܢ ܡܵܙܘܿܢܹܗ ܬܬܲܪܣܹܐ ܒܨܵܘܡܹܗ ܠܟܼܠ ܕܲܣܢܝܼܩܝܼܢ܀","english":"O divider, who has given much to the body, what do you do, O man? Give to the soul its own portion, so that it too may live. The whole year has oppressed it and deprived it of the virtues. Righteous fasting, give to the soul its provisions. For even now it is the month of Lent, which is separated from the entrances. It is not with the soul, which has a work that is indestructible. In this time without bonds and without reapers, establish it, weary one, in the fast that enriches the poor through it. On the day when the time ceases for bodily labors, establish the soul upon the good deeds that it may perform. On the day when all laborers rest from work, arise, repentant ones, and enter the entrances of righteousness. Come, O will, divide and equalize between the two brothers, and as to the body, give to the soul what is fitting for it. In summer, both of them run to the field diligently; set for the soul its portion, that it may receive from the entrances. The portion of the soul, give to the ascetics and the solitaries, and satisfy the hungers, so that you may be upright, O man, when you divide. It is not fitting that the work of the soul be with its partner, that it be oppressed by the necessities that are sought for it. To the spiritual ones, it desires to clothe itself in completeness with it; from the expenditures of the body, spare and let go, that it may perform. The soul rejoices that the body is restrained from its foods, and from its drink it is satisfied by its fast for all the ascetics.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܪܚܵܐ ܕܲܓܼܠܝܼܣ","severity":"info","text":"The phrase 'month of Lent' (ܝܲܪܚܵܐ ܕܲܓܼܠܝܼܣ) uses a Greek loanword (Γαλιλαῖος) for Lent, reflecting Syriac liturgical terminology.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܠ̈ܠܵܬܼܵܐ","severity":"info","text":"The 'entrances' (ܥܲܠ̈ܠܵܬܼܵܐ) likely refer to the liturgical entrances or the beginning of the Lenten season, a common Syriac metaphor for the start of a sacred period.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܹܝܢ ܐܲܚ̈ܝܼܢ","severity":"info","text":"The 'two brothers' (ܬܪܹܝܢ ܐܲܚ̈ܝܼܢ) allegorically represent body and soul, a common trope in Syriac ascetic literature, paralleling Jacob's other works on the soul-body dichotomy.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The passage shifts from a critique of bodily indulgence to a direct address to the 'will' (ܨܸܒܼܝܵܢܵܐ), personifying it as a mediator between body and soul, marking a rhetorical turn.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܣܢܝܼܩܝܼܢ","severity":"info","text":"The term 'ascetics' (ܕܲܣܢܝܼܩܝܼܢ) echoes Syriac monastic vocabulary, possibly alluding to the 'solitaries' (ܚܵܕܼܘܿܖܹ̈ܐ) and reflecting biblical ideals of renunciation, though no direct citation is present.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢܵܬܼܵܗ̇","severity":"caution","text":"The phrase 'its portion' (ܡܢܵܬܼܵܗ̇) is repeated ambiguously; the Syriac may imply both a literal share and a spiritual allotment, but the exact referent (soul or body) shifts, requiring careful reading.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divider' (ܡܦܲܠܓܼܵܢܵܐ) is ambiguous: it could be the will, the poet, or a personified agent; the reading takes it as a rhetorical address to the human will.","The phrase 'without bonds and without reapers' (ܕܠܵܐ ܥܵܨܘܿܖܹ̈ܐ ܘܠܵܐ ܚܵܨ̈ܘܿܕܹܐ) is obscure; it may refer to Lent as a time free from agricultural labor, but the metaphor is not fully explained."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܘܿ ܠܵܟܼ ܦܲܓܼܪܵܐ ܐܲܪܟܸܢ ܟܲܬܼܦܵܟܼ ܘܲܦܠܘܿܚ ܥܲܡܵܗ̇:\nܕܢܲܦ̮ܫܵܐ ܕܒܼܵܥ̇ܝܵܐ ܕܬܸܛܘܿܪ ܚܲܝܹ̈ܐ ܐܵܦ ܠܵܟܼ ܐܵܦ ܠܵܗ̇܀ ܐܲܪܡܵܐ ܢܝܼܪܵܗ̇ ܒܨܵܘܪܵܟܼ ܘܲܦܠܘܿܚ ܟܠ ܛܵܒܼ̈ܵܬܼܵܐ:\nܝܵܐܹ̇ܐ ܗ̣̄ܘ ܥܲܡܠܵܗ̇ ܕܟܼܠ ܡܵܐ ܕܪܵܗ̇ܛܵܐ ܠܵܐ ܡܸܬܼܚܲܒܲܠ܀ ܠܵܘ ܠܵܗ̇ ܒܲܠܚܘܿܕܼ ܒܵܥ̇ܝܵܐ ܥܘܼܬܼܪܵܐ ܠܲܡܟܲܢܵܫܘܼ:\nܕܓܼܵܘܵܗ̇ ܗ̣̄ܘ (ܪܲܗܛܵܗ̇ ܐܲܪܦܵܐ() ܚܦܝܼܛܵܐ ܒܫܲܦܝܼܖ̈ܵܬܪܵܐ܀ ܐܘܿ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ ܥܨܝܼ ܫܵܘܬܵܦܹܟܼܝ ܢܸܪܗܲܛ ܥܲܡܹܟܼܝ:\nܠܵܐ ܬܸܬ̇ܠܝܼܢ ܠܹܗ ܫܸܠܝܵܐ ܕܢܸܛܒܲܥ ܒܲܖ̈ܓܼܝܼܓܼܵܬܼܵܐ܀ ܥܵܨܹ̇ܐ ܗ̣̄ ܣܵܦ̇ܪܵܐ ܠܛܲܠܝܵܐ ܕܢܹܐܠܲܦ ܡܵܐ ܕܚܵܫܲܚ ܠܹܗ:\nܘܟܲܕܼ ܪܵܚܹ̇ܡ ܠܹܗ ܠܵܐ ܡܫܲܡܸܕܼ ܠܹܗ ܕܠܵܐ ܢܸܣܬܲܓܲܦ܀ ܟܒܼܘܿܫܝ ܬܲܠܡܝܼܕܹܟܼܝ ܕܠܵܐ ܢܸܬܼܡܲܕܲܪ() ܡ̣ܢ ܝܘܼܠܦܵܢܹܟܼܝ:\nܕܠܵܐ ܟܲܕܼ ܢܵܦܹ̇ܠ ܡ̣ܢ ܬܲܩܢܘܼܬܼܵܐ ܢܸܣܚܘܿܦ ܐܵܦ ܠܹܟܼܝ܀ ܠܵܐ ܬܸܬ̇ܠܝܼܢ ܠܹܗ ܢܝܵܚܹ̈ܐ ܠܦܲܓܼܪܵܐ ܕܠܵܐ ܛܵܒܼܝܼܢ ܠܹܗ:\nܫܚܘܿܩ ܫܲܥܒܸܕܼܝܼܘܗܝ ܕܲܟܼܡܵܐ ܕܢܸܠܐܸܐ ܫܘܼܦܪܵܐ ܡܵܘܣܸܡ܀ ܚܘܼܒܵܐ ܗ̣̄ܘ ܗܵܢܵܐ ܕܠܵܐ ܬܲܪܦܹܝܢܵܝܗܝ ܒܲܖ̈ܓܼܝܼܓܼܵܬܼܵܐ:\nܥܲܡܠܵܐ ܗܲܒܼܠܹܗ ܕܲܒܼܕܼܘܼܖ̈ܵܫܹܐ ܚܲܝܹ̈ܐ ܢܸܫܟܲܚ܀ ܡܸܛܠ ܚܘܼܒܹܗ ܪܵܕܹܐ ܣܵܦ̇ܪܵܐ ܠܛܲܠܝܵܐ ܕܢܹܐܠܲܦ:\nܘܲܡܢܲܓܸܕܼ ܠܹܗ ܟܲܕܼ ܪܵܚܹ̇ܡ ܠܹܗ ܕܢܸܗܘܸܐ ܚܲܟܿܝܼܡ܀ ܐܸܢܕܹܝܢ ܚܵܐܹ̇ܣ ܘܲܡܚܲܒܸܒܼ ܠܹܗ ܘܠܵܐ ܡܲܠܸܦ ܠܹܗ:\nܥ̇ܒܼܵܕܼܵܐ ܕܣܵܢܹ̇ܐ ܥܵܒܹ̇ܕܼ ܨܹܐܕܼܵܘܗܝ ܟܲܕܼ ܡܲܚܸܒܼ ܠܹܗ܀ ܒܵܥܹ̇ܐ ܗ̣̄ܘ ܛܲܠܝܵܐ ܕܢܸܠܥܲܣ ܘܢܸܫܬܸܐ ܘܲܕܼܢܸܫܬܿܥܸܐ:\nܘܐܸܢ ܝܵܗܹ̇ܒܼ ܠܹܗ ܣܵܦ̇ܪܵܐ ܪܸܓܿܬܹܗ ܬܘܼܟܵܐ ܗܵܘܹ̇ܐ܀ ܨܵܒܹ̇ܐ ܗ̣̄ܘ ܦܲܓܼܪܵܐ ܕܢܸܩܢܸܐ ܢܝܵܚܹ̈ܐ ܥܲܡ ܒܘܼܣܵܡܹ̈ܐ:\nܠܵܐ ܬܸܬܿܠܝܼܢ ܠܹܗ ܪܸܓܬܹܗ ܠܡܸܣܥܲܪ ܕܠܵܐ ܢܹܐܒܲܕܼ ܠܹܗ܀","english":"O body, bend your neck and labor with her,\nthe soul that desires to preserve life for you and for her. Cast her yoke upon your neck and work all good deeds.\nIt is fitting that her labor, all of it, should not be wasted. Not only does the soul desire wealth for her companion,\nfor within her her course is swift, hastening through the virtues. O soul, resist your companion, run with her,\ndo not give her rest, which is accustomed to pleasures. The teacher is harsh with the child who must learn what is necessary for him,\nand when he loves him, he does not let him go astray. Subdue your disciple so that he does not wander from your teaching,\nso that when he falls from discipline, he does not also drag you down. Do not give him pleasures for the body that do not benefit him,\nlet him be enslaved, so that he may gain a good reputation. This is love, that you do not let him be idle in pleasures,\ngive him labor so that through struggles he may find life. For because of his love, the teacher guides the child who must learn,\nand he chastises him while loving him so that he may become wise. If he is merciful and cherishes him and does not teach him,\nthe one who helps him will do him harm while loving him. The child desires to eat and drink and be merry,\nand if the teacher gives him his desire, it will be a loss. The body desires to take pleasures with delights,\ndo not give it its desire to indulge, lest it be destroyed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܪܟܸܢ ܟܲܬܼܦܵܟܼ","severity":"info","text":"The imperative 'bend your neck' (lit. 'bend your shoulder') continues the metaphor of servitude and cooperation between body and soul, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܲܦ̮ܫܵܐ","severity":"info","text":"The Syriac term nap̄šā can mean 'soul' or 'self'. Here it is personified as the spiritual counterpart to the body, consistent with Jacob's dualistic anthropology.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܵܦ̇ܪܵܐ","severity":"info","text":"The image of the teacher (sāp̄rā) disciplining a child reflects the pedagogical model of late antique Syriac monasticism, where ascetic training is likened to education.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܡܠܵܐ ܗܲܒܼܠܹܗ ܕܲܒܼܕܼܘܼܖ̈ܵܫܹܐ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'give him labor so that through struggles he may find life' echoes the ascetic ideal of spiritual combat (agōn) common in Syriac and Greek patristic literature.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܵܟܼ ܦܲܓܼܪܵܐ ... ܐܘܿ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ","severity":"info","text":"The passage alternates direct addresses to the body (masculine) and the soul (feminine), creating a dialogic structure that reinforces the theme of their mutual responsibility.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܸܬܼܡܲܕܲܪ","severity":"caution","text":"The reading of ܢܸܬܼܡܲܕܲܪ is uncertain; the edition notes a variant or emendation. The sense 'wander' is contextually plausible but textually ambiguous.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise reading of ܢܸܬܼܡܲܕܲܪ is uncertain; the translation 'wander' is adopted based on context.","The phrase ܪܲܗܛܵܗ̇ ܐܲܪܦܵܐ may be corrupt; the translation 'her course is swift' follows the edition's emendation."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܗܲܒܼܝ ܠܹܗ ܨܵܘܡܵܐ ܘܲܚܣܘܿܠܝ() ܡܸܢܹܗ ܣܲܝܒܵܖ̈ܵܬܼܵܐ:\nܕܛܵܒܼ ܡ̣ܢ ܠܲܚܡܵܐ ܟܲܦܢܵܐ ܡܵܘܬܲܪ ܘܲܡܦܲܢܸܩ ܠܹܗ܀ ܐܘܿ ܠܵܟܼ ܦܲܓܼܪܵܐ ܐܲܪܟܸܿܢ ܐܸܕܼܢܵܟܼ ܨܹܝܕܼ ܣܵܦܲܪܬܼܵܐ:\nܘܲܫܡܲܥ ܡܸܢܵܗ̇ ܡܸܠܟܹ̈ܐ ܛܵܒܹ̈ܐ ܘܲܣܥܘܿܪ ܐܸܢܘܿܢ܀ ܐܲܢ̄ܬܿ ܙܸܠ ܒܲܬܼܪܵܗ̇ ܕܢܲܦ̮ܫܵܐ ܕܪܵܚ̇ܡܵܐ ܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܕܐܸܢ ܬܸܫܡ̱ܥܝܼܗ̇ ܫܘܼܦܪܵܟܼ ܢܸܨܡܲܚ ܒܹܝܬܼ ܡܲܠܲܐܟܹ̈ܐ܀ ܗܲܠܸܟܼ ܥܲܡܵܗ̇ ܕܲܠܥܸܠ ܪܵܚ̇ܡܵܐ ܠܲܡܦܲܪܵܚܘܼ:\nܣܲܩ ܡ̣ܢ ܛܝܼܢܵܐ ܕܗ̤ܝ ܒܲܫܡܲܝܵܐ ܨܵܒܼ̇ܝܵܐ ܕܬܸܥܡܲܪ܀ ܝܲܩܝܼܪ ܥܲܦܪܵܟܼ ܘܐܸܢ ܬܸܬܸܿܠ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܐܝܼܕܼܵܟܼ:\nܦܫܝܼܩ ܠܵܗ̇ ܕܬܲܣܩܵܟܼ ܡ̣ܢ ܩܸܩ̱ܠܬܵܐ ܠܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ܀ ܣܝܵܢܵܐ ܗ̣̄ܘ ܓܸܢܣܵܟܼ ܘܐܸܢ ܫܵܡ̇ܥܵܐ ܠܵܟܼ ܬܹܐܬܸܐ ܥܲܡܵܟܼ:\nܒܟܸܬܵܐ ܣܪܝܼܬܼܵܐ ܡܸܬܼܚܲܒܲܠ ܐܲܢ̄ܬܿ ܐܵܦ ܐܲܢ̄ܬܿ ܐܵܦ ܗ̤ܝ܀ ܚܘܼܣ ܥܲܠ ܫܘܼܦܪܵܐ ܕܲܡܨܲܠܲܠܬܵܐ ܕܠܵܐ ܢܸܬܼܚܲܒܲܠ:\nܘܲܠܐܝܼ ܥܲܡܵܗ̇ ܒܫܲܦܝܼܖ̈ܵܬܼܵܐ ܕܥܲܡܵܗ̇ ܬܲܡܠܸܟܼ܀ ܐܸܢ ܝܵܗ̇ܒܵܐ ܠܵܟܼ ܨܵܘܡܵܐ ܠܡܸܠܒܲܟܼ ܠܵܐ ܬܸܟܼܪܸܐ ܠܵܟܼ:\nܩܲܒܸܿܠ ܘܲܚܕܼܝܼ ܕܪܲܒܿ ܗ̣̄ܘ ܟܠܝܼܠܵܐ ܕܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܒܹܗ܀ ܐܸܢ ܓܵܠ̇ܙܵܐ ܠܵܟܼ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܠܵܐ ܬܸܬܼܝܲܥܲܢ:\nܕܲܠܦܵܬܼܘܿܪܹܗ ܕܡܲܠܟܵܐ ܩܪܵܬܼܵܟܼ ܒܲܢܙܝܼܪܘܼܬܼܵܗ̇܀ ܐܸܢ ܫܵܚ̇ܩܵܐ ܠܵܟܼ ܒܫܲܗܪܵܐ ܪܲܒܵܐ ܘܒܲܨ̈ܠܵܘܵܬܼܵܐ:\nܐܸܬܿܬܿܥܝܼܪ ܘܲܠܐܝܼ ܕܬܸܗܘܸܐ ܚܲܒܼܪܵܐ ܠܲܫܡܲܝܵܢܹ̈ܐ܀ ܒܟܼܠܗܘܿܢ ܥܲܡ̈ܠܹܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܗܲܒܼ ܠܵܗ̇ ܐܝܼܕܼܵܟܼ:\nܕܟܼܠܗܘܿܢ ܫܘܼܦܖܹ̈ܐ ܖ̈ܘܼܚܵܢܵܝܹܐ ܥܲܡܵܗ̇ ܬܸܫܟܲܚ܀ ܐܘܿ ܨܸܒܼܝܵܢܵܐ ܕܢܲܦ̮ܫܵܐ ܘܦܲܓܼܪܵܐ ܒܹܗ ܡܸܬܼܦܲܩܕܝܼܢ:\nܐܲܢ̄ܬܿ ܫܲܠܝܼܛ ܐܲܢ̄ܬܿ ܥܲܠ ܛܵܒܼ̈ܵܬܼܵܐ ܘܥܲܠ ܒܝܼ̈ܫܵܬܼܵܐ܀","english":"Give it fasting, and deprive it of its pleasant indulgences. For it is better than bread; hunger is profitable and restrains it. O body, bend your neck towards the soul, and listen to her good counsels and act upon them. Go after the soul that loves beautiful things. If you listen to her, your beauty will flourish in the abode of the angels. Walk with her who loves the heights, to the firmament. Ascend from the dust of her who desires to dwell in heaven. Your clay is heavy; if you give your hand to the soul, it is easy for her to raise you from the pit to the kingdom. Your body is a help; if it obeys you, she will come with you. In a ruined garment, both you and she are destroyed. Have mercy on the beauty of the prayerful one, that it not be destroyed, and go with her in beautiful things, and take counsel with her. If she gives you fasting to eat, do not reject it; accept and rejoice, for the crown that you can obtain through it is great. If she withholds food from you, do not be distressed, for your invitation is to the king's table through her self-denial. If she wearies you with great vigil and prayers, be vigilant, so that you may be a companion to the heavenly ones. In all the labors of righteousness, give her your hand, so that you may find with her all spiritual beauties. O will of soul and body, through which they are commanded, you are sovereign over good things and over evil things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fasting) is the central ascetic practice in this passage, personified as a gift from the soul to the body. It carries both literal and spiritual connotations, aligning with Lenten discipline.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܸܒܼܝܵܢܵܐ","severity":"info","text":"The term ṣebyānā (will) appears at the passage's conclusion, personified as sovereign over good and evil. This reflects Jacob's emphasis on free will in ascetic struggle, a theme in Syriac moral theology.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the body as a 'ruined garment' (ܒܟܸܬܵܐ ܣܪܝܼܬܼܵܐ) and the soul as a 'prayerful one' (ܡܨܲܠܲܠܬܵܐ) draws on Syriac ascetic metaphors of the body as a temporary vessel and the soul as the agent of prayer, common in Jacob's mimre.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the direct address to the body and soul, shifting from exhortation to conditional promises (e.g., 'If you listen... your beauty will flourish'). The final verse introduces the 'will' as a third interlocutor, summarizing the moral framework.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܦܵܬܘܿܪܹܗ ܕܡܲܠܟܵܐ","severity":"info","text":"The phrase 'the king's table' (ܠܦܵܬܘܿܪܹܗ ܕܡܲܠܟܵܐ) likely alludes to the heavenly banquet, echoing New Testament themes of the messianic feast (e.g., Luke 14:15-24) and Syriac liturgical imagery of the Eucharist as a royal repast.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The dialogue between body and soul is a common topos in Syriac literature, notably in the 'Soul and Body' disputes of Ephrem and Narsai. Jacob here adapts it to a Lenten context, emphasizing cooperation rather than conflict.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' in 'king's table' is ambiguous: it may refer to Christ or to a heavenly sovereign, but the context favors a spiritual interpretation. The reading taken is eschatological.","The phrase 'beauty of the prayerful one' (ܫܘܼܦܪܵܐ ܕܲܡܨܲܠܲܠܬܵܐ) could refer to the soul's spiritual beauty or to a literal personification; the reading taken is allegorical."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܦܲܓܼܪܵܐ ܘܢܲܦ̮ܫܵܐ ܠܵܟܼ ܡܸܫܬܲܡܥܝܼܢ ܒܐܸܣܟܹܡܲܝ̈ܗܘܿܢ:\nܐܲܢ̄ܬܿ ܚܘܼܨ ܐܸܢܘܿܢ ܕܲܗܘ̤ܵܘ ܦܵܠ̇ܚܝܼܢ ܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܩܘܼܡ ܨܸܒܼܝܵܢܵܐ ܦܩܘܿܕܼ ܐܲܝܟܼ ܡܲܠܟܵܐ ܠܚܲܝ̈ܠܵܘܵܬܼܵܐ:\nܫܵܡܲܥ̇ ܗ̣̄ܘ ܠܵܟܼ ܦܲܓܼܪܵܐ ܘܢܲܦ̮ܫܵܐ ܘܠܵܐ ܥܵܨܹܝܢ ܠܵܟܼ܀ ܐܸܢ ܐܲܢ̄ܬܿ ܬܸܨܒܸܿܐ ܢܨܲܚܘ ܫܵܘ̈ܬܵܦܹܐ ܒܣܘܼܥܖ̈ܵܢܲܝܗܘܿܢ:\nܘܐܸܢ ܐܲܢ̄ܬܿ ܬܲܗܡܸܐ ܫܪܸܟܼ ܠܲܚܒܼܵܠܵܐ ܟ̱ܠܹܗ ܓܘܼܫܡܵܐ܀ ܐܘܿ ܨܲܝܵܡܵܐ ܨܸܒܼܝܵܢܵܟܼ ܗ̣̄ܘ ܕܲܡܕܲܒܲܪ ܠܵܟܼ:\nܪܚܲܡ ܙܵܟܼܘܼܬܼܵܐ ܘܲܒܼܟܼܠ ܥܸܠ̈ܠܵܢ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܠܵܗ̇܀ ܥܲܕܼ ܐܝܼܬܼ ܙܲܒܼܢܵܐ ܕܝܵܗܹ̇ܒܼ ܐܝܼܕܼܵܐ ܠܙܲܕܝܼܩܘܼܬܼܵܐ:\nܦܠܘܿܚ ܛܵܒܼ̈ܵܬܼܵܐ ܕܢܸܫܬܲܟܼ̈ܚܵܢ ܠܵܟܼ ܐܲܝܟܼ ܣܝܼ̈ܡܵܬܼܵܐ܀ ܡ̣ܢ ܕܝܼܠܵܟܼ ܗ̣̄ܝ ܕܬܸܪܚܲܡ ܨܵܘܡܵܐ ܘܲܢܙܝܼܪܘܼܬܼܵܐ:\nܘܐܸܢܗܸܘ ܕܬܸܨܒܸܿܐ ܩܢܲܝܬܵܗ̇ ܠܟܼܠܵܗ̇ ܐܵܣܘܿܛܘܼܬܼܵܐ܀ ܦܫܝܼܩ ܠܵܟܼ ܬܹܐܟܼܘܿܠ ܘܲܦܫܝܼܩ ܬܨܘܼܡ ܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬܿ:\nܨܒܼܝܼ ܨܲܝܵܡܵܐ (ܒܥܲܢܘܵܝܘܼܬܼܵܐ ܘܗܵܐ ܒܸܣܡܲܬ̤ ܠܵܟܼ()܀ ܦܫܝܼܩ ܗ̣̄ܘ ܟܝܵܢܵܐ ܘܝܵܗܹ̇ܒܼ ܐܝܼܕܼܵܐ ܠܟܼܠ ܫܘܼ̈ܚܠܵܦܝܼܢ:\nܘܲܟܼܡܵܐ ܕܬܸܥܨܹܝܘܗܝ ܐܝܼܬܼ ܒܹܗ ܚܲܝܠܵܐ ܠܲܡܩܲܒܵܠܘܼ܀ ܐܵܦ ܠܲܫܡܲܝܵܐ ܡܸܫܟܲܚ ܕܢܸܣܲܩ ܐܸܢ ܡܸܙܕܲܕܲܩ:\nܐܵܦ ܠܲܬܼܗܘܿܡܵܐ ܦܫܝܼܩ ܠܹܗ ܕܢܸܚܘܿܬܼ ܐܸܠܵܐ ܡܲܟܼܫܲܪ܀ ܟܡܵܐ ܕܬܸܬܼܒ̱ܿܥܵܝܗܝ ܐܝܼܬܼ ܒܹܗ ܕܢܸܦܠܘܿܚ ܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܘܐܸܢ ܐܸܬܼܪܲܦܝܼ ܢܵܡ̣ ܘܐܸܬܿܕܲܡܲܟܼ ܨܹܝܕܼ ܣܲܢ̈ܝܵܬܼܵܐ܀ ܐܸܢ ܐܲܥܝܼܪܬܵܝܗܝ ܗܵܐ ܥܒܼܝܼܕܼ ܚܲܒܼܪܵܐ ܠܲܫܡܲܝܵܢܹ̈ܐ:\nܘܐܸܢ ܬܲܓܲܪ ܠܹܗ ܕܡܸܟܼ ܥܲܠ ܛܝܼܢܵܐ ܘܩܲܕܝܼ ܥܲܦܪܹܗ܀ ܐܘܿ ܨܲܝܵܡܵܐ ܐܲܥܝܼܪ ܢܲܦ̮ܫܵܟܼ ܙܲܕܝܼܩܵܐܝܼܬܼ:\nܕܲܟܼܡܵܐ ܕܬܸܨܒܸܿܐ ܦܵܠܲܚ ܐܲܢ̄ܬܿ ܠܵܗ̇ ܠܙܲܕܝܼܩܘܼܬܼܸܵܐ܀","english":"Body and soul, listen to me, obedient in their ways.  \nYou, O one, see that they perform beautiful works. Arise, O will, command like a king over the forces.  \nBody and soul hear you and do not resist you. If you wish, the partners triumph in their deeds.  \nAnd if you delay, the entire body is left to ruin. O fasting, your will is what guides you.  \nLove victory, and in all things you can attain it. While there is time, give a hand to righteousness.  \nWork good deeds that will be found for you like treasures. It is yours to love fasting and abstinence.  \nAnd if you wish, you can uproot all debauchery. It is easy for you to eat, and easy to fast, if you desire.  \nDesire fasting with humility, and behold, it is pleasant to you. Nature is pliable and gives way to all changes.  \nAnd the more you constrain it, the more strength it has to receive. It can even ascend to heaven if it is purified.  \nAnd it can descend to the abyss if it is prepared. As you follow it, it has the power to perform beautiful works.  \nAnd if it is healed, it stands and sleeps beside the supports. If you awaken it, behold, it has become a companion to the heavens.  \nAnd if you provoke it, it lies down on the dust and is consumed by its earth. O fasting, awaken your soul righteously,  \nso that as you desire, you may work for righteousness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܝܵܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fasting) is the central figure of the passage, personified as a guide and commander. It carries the ascetic ideal of self-control central to Jacob's homily.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates direct address to body and soul, then to the will (ṣebyānā), and finally to fasting itself, creating a layered exhortation that moves from internal faculties to the ascetic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the will commanding like a king over forces reflects the Syriac ascetic tradition of the soul as ruler of the body, a common trope in Jacob of Serugh's homilies on self-discipline.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between ascending to heaven and descending to the abyss echoes similar dualistic language in Syriac monastic literature, such as in the writings of Ephrem, where the purified soul can rise and the fallen sink.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܘܐܸܢ ܐܸܬܼܪܲܦܝܼ ܢܵܡ̣ (line 10) is textually uncertain; the reading 'if it is healed' follows the edition, but the verb form is ambiguous and could also be interpreted as 'if it is broken' in some manuscripts.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'partners' (ܫܵܘ̈ܬܵܦܹܐ) in line 4 is unclear; they may refer to body and soul acting in harmony, or to external ascetic companions.","The phrase 'supports' (ܣܲܢ̈ܝܵܬܼܵܐ) in line 11 is ambiguous, possibly meaning physical supports or spiritual pillars."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܣܲܓܝܼ ܦܫܝܼܩܵܐ ܙܲܕܝܼܩܘܼܬܼܵܐ ܠܲܕܼܪܵܚܹ̇ܡ ܠܵܗ̇:\nܘܡ̣ܢ ܣܘܼܥܖ̈ܵܢܹܐ ܙܥܘܿܖܹ̈ܐ ܡܠܲܩܸܛ ܘܲܡܟܲܢܸܫ ܠܵܗ̇܀ ܩܲܠܝܼܠ ܡܵܘܫܸܛ ܠܲܚܡܵܐ ܠܟܲܦܢܵܐ ܘܲܡܣܲܒܲܥ ܠܹܗ:\nܩܲܠܝܼܠ ܣܵܡܹ̇ܟܼ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ ܘܲܡܥܲܕܲܪ ܠܹܗ܀ ܒܲܙܒܲܢ ܚܵܐܹ̇ܣ ܥܲܠ ܡܸܣܟܹܿܢܵܐ ܘܡܸܙܕܲܕܲܩ ܒܹܗ:\nܘܬܼܘܼܒܼ ܟܲܪܝܵܐܠܹܗ ܥܲܠ ܚܵܕܼܘܿܪܵܐ ܘܠܵܐ ܫܵܐܹ̇ܛ ܠܹܗ܀ ܐܝܼܬܼ ܬܘܼܒܼ ܐܸܡܲܬܝ ܕܐܵܦ (ܠܲܟܼܪܝܼܗܵܐ ܣܢܝܼܩܵܐ() ܣܵܥܲܪ:\nܘܲܒܼܠܵܐ ܡܸܕܸܡ ܫܵܪܹܐ ܪܸܓܿܬܹܗ ܒܝܲܕܼ ܡܵܘܗܲܒܼܬܹܗ܀ ܩܲܠܝܼܠ (ܦܵܪܹܫ ܢܵܛܲܪ() ܢܲܦ̮ܫܹܗ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ:\nܘܟܲܕܼ ܠܵܐ ܚܵܣܲܪ ܫܵܐܹ̇ܛ ܚܲܡܪܵܐ ܘܠܵܐ ܫܵܬܹ̇ܐ ܠܹܗ܀ ܢܲܛܲܪ ܢܲܦ̮ܫܹܗ ܡ̣ܢ ܡܵܘ̈ܡܵܬܼܵܐ() ܘܲܦܫܝܼܩ ܗ̣̄ܘ ܠܹܗ:\nܥܝܵܕܼܵܐ ܗ̣̄ܘ ܠܵܒܹ̇ܟܼ ܘܲܕܼܠܵܐ ܥܲܡܠܵܐ ܗܘ̤ܵܐ ܫܲܪܝܼܪܵܐ܀ ܚܵܣܹ̇ܠ ܦܘܼܡܹܗ ܡ̣ܢ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܲܟܼ̈ܢܵܘܵܬܹܗ:\nܘܡܲܡܠܵܐ ܣܲܢܝܵܐ ܠܵܐ ܡܸܫܬܲܡܲܫ ܡ̣ܢ ܣܸܦ̈ܘܵܬܹܗ܀ ܐܵܣܲܪ ܚܘܼܒܹܗ ܒܲܬܼܪܲܥ ܒܲܝܬܵܗ̇ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܘܟܼܠܝܘܿܡ ܒܵܥܹ̇ܐ ܚܢܵܢܵܐ ܠܐܵܣܝܵܐ ܕܲܢܛܲܦܸܐ ܠܹܗ܀ ܕܵܚܹ̇ܠ ܣܲܓܿܝܼ ܡ̣ܢ ܣܘܼܓܦܵܢܹ̈ܐ ܖ̈ܘܼܚܵܢܵܝܹܐ:\nܘܢܹܐܬܲܪ ܒܵܥܹ̇ܐ ܘܲܒܼܟܲܣ̈ܝܵܬܹܗ ܘܲܒܼ̈ܓܲܠܝܵܬܹܗ܀ ܚܛܵܗܵܐ ܙܥܘܿܪܵܐ ܠܹܗ ܠܘܿܠܝܼܬܼܵܐ ܗ̣̄ܘ ܐܸܢ ܦܵܓܲܥ̇ ܒܹܗ:\nܘܥܵܪܹܩ ܡܸܢܹܗ ܐܲܝܟܼ ܡ̣ܢ ܩܸܢܵܐ ܕܲܚ̈ܘܵܘܵܬܼܵܐ܀ ܘܟܼܠ ܝܘܼܬܼܪܵܢܵܐ ܙܥܘܿܪܵܐ ܕܡܸܫܟܲܚ ܚܲܛ̣ܦܹܗ ܨܹܐܕܼܵܘܗܝ:\nܘܐܲܝܟܼ ܕܲܒܼܡܸܕܸܡ ܪܲܒܵܐ ܚܵܕܹܐ ܟܲܕܼ ܩܵܢܹ̇ܐ ܠܹܗ܀ ܐܲܝܢܵܐ ܕܪܵܚܹ̇ܡ ܙܲܕܝܼܩܘܼܬܼܵܐ ܗܵܟܲܢ ܝܵܨܹ̇ܦ:\nܕܐܵܦ ܠܹܗ ܠܪܸܡܙܵܐ ܕܥܲܝܢܵܐ ܢܸܛܘܿܪ ܡ̣ܢ ܣܘܼܓܦܵܢܹ̈ܐ܀ ܒܲܙܥܘܿܖ̈ܝܵܬܼܵܐ ܡܟܲܢܸܫ ܥܵܒܹ̇ܕܼ ܙܲܕܝܼܩܘܼܬܼܵܐ():\nܥܕܲܡܵܐ ܕܢܸܗܘܸܐ ܛܘܼܪܵܐ ܪܵܡܵܐ ܕܪܵܡ ܡ̣ܢ ܐܲܪܥܵܐ܀","english":"Very easy is righteousness for him who loves her.\nAnd from small deeds he gathers and heaps her up. Quickly he extends bread to hunger and satisfies it.\nQuickly he supports the one who is in need and helps him. He hastens to have mercy on the poor and is justified by it.\nAnd again he is grieved for the stranger and does not rest. There is also a time when he acts for the one who is in need.\nAnd without anything he looses his desire by means of his gift. Quickly he separates the one who guards his soul from foods.\nAnd when he does not lack, he sees wine and does not drink it. He guards his soul from oaths, and it is easy for him.\nIt is a habit for you, and without labor it would be true. He restrains his mouth from the cravings of his limbs.\nAnd a vain word is not used by his lips. He binds his love to the gate of the house of divinity.\nAnd every day he seeks healing from the physician who heals him. He fears greatly from spiritual stumbling-blocks.\nAnd he seeks profit in his petitions and his revelations. A small sin is for him a great stumbling-block if it befalls him.\nAnd he flees from it as from a pit of snakes. And every small profit that he can seize, he seizes for himself.\nAnd as if it were something great, he rejoices when he gains it. He who loves righteousness, thus he is zealous,\nthat even the wink of an eye he guards from stumbling-blocks. By small things he heaps up and does righteousness,\nuntil it becomes a high mountain that rises from the earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܙܲܕܝܼܩܘܼܬܼܵܐ (zaddiqūṯā) is rendered 'righteousness' but carries the sense of almsgiving and moral rectitude, central to Jacob's ascetical exhortation.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of heaping up small deeds into a mountain (lines 25–26) reflects a common ascetical trope in Syriac literature, emphasizing cumulative spiritual progress through minor acts.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of guarding the soul from oaths and wine (lines 12–14) parallels Jacob's other memre on fasting, where dietary and verbal discipline are linked to spiritual vigilance.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from general praise of righteousness to specific ascetical practices (lines 1–14), then to the fear of sin and the cumulative effect of small virtues (lines 15–26), forming a coherent exhortatory arc.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text in lines 8–9 contains a lacuna or uncertain reading (ܠܲܟܼܪܝܼܗܵܐ ܣܢܝܼܩܵܐ), which the English draft renders as 'the one who is in need' but the precise referent is ambiguous.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܲܟܼܪܝܼܗܵܐ ܣܢܝܼܩܵܐ (line 8) is textually uncertain; the reading 'the one who is in need' is adopted, but the syntax may be corrupt.","The referent of 'you' in line 17 (ܠܵܒܹ̇ܟܼ) is ambiguous—could be the reader or the personified will from the previous passage."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܐܵܦ ܕܸܒܿܘܿܪܬܵܐ ܒܩܲܠܝܼܠ ܩܲܠܝܼܠ ܡ̣ܢ ܥܸܩܵܖܹ̈ܐ:\nܡܟܲܢܫܵܐ ܘܥܵܒܼ̇ܕܵܐ ܐܵܕܼܫܵܐ ܚܲܠܝܵܐ ܕܲܡܠܸܐ ܬܲܗܪܵܐ܀ ܠܵܐ ܡܵܐ̇ܢܵܐ ܠܵܗ̇ ܕܐܵܦ ܡ̣ܢ ܟܘܼ̈ܒܹܿܐ ܘܡ̣ܢ ܙܝܼ̈ܙܵܢܹܐ:\nܬܸܥܦܸܐ ܘܬܸܣܲܒܼ ܗܵܘ̇ ܡܵܐ ܕܚܵܫܲܚ ܠܲܣܢܝܼܩܘܼܬܼܵܗ̇܀ ܟܠ ܝܘܿܡ ܠܵܐ̇ܝܵܐ ܕܟܼܠ ܝܘܿܡ ܬܵܘܣܸܦ ܥܲܠ ܝܘܼܬܼܪܵܢܵܗ̇:\nܘܡ̣ܢ ܢܘܼ̈ܛܦܵܬܼܵܐ ܒܩܲܠܝܼܠ ܩܲܠܝܼܠ ܐܵܣ̇ܢܵܐ ܢܲܦ̮ܫܵܗ̇܀ ܠܵܘ ܡ̣ܢ ܓܲܙܵܐ() ܪܲܒܵܐ ܫܵܩ̇ܠܵܐ ܘܡܵܠܝܵܐ ܓܲܙܵܗ̇:\nܐܸܠܵܐ ܒܥܲܡܠܵܐ ܡ̣ܢ ܢܸܬܼܖ̈ܘܿܢܹܐ ܕܟܼܠ ܗܲܒܵܒܼ̈ܝܼܢ܀ ܝܵܘܡܵܢ ܩܲܠܝܼܠ ܝܵܘܡܵܐ ܐ̄ܚܪܹܢܵܐ ܒܨܝܼܪ ܡ̣ܢ ܩܲܠܝܼܠ:\nܘܡܵܐ ܕܟܲܢܸܫܬܹܗ ܗܘ̤ܵܐ ܠܹܗ ܣܲܓܿܝܼ ܒܟܲܫܝܼܪܘܼܬܼܵܗ̇܀ ܙܲܕܝܼܩܘܼܬܼܵܐ ܕܕܼܵܡ̇ܝܵܐ ܒܛܲܥܡܵܗ̇ ܠܟܲܟܵܪܝܼܬܼܵܐ:\nܒܩܲܠܝܼܠ ܩܲܠܝܼܠ ܟܵܢܹ̇ܫ ܠܵܗ̇ ܐ̄ܢܵܫ() ܡ̣ܢ ܣܘܼܥܖ̈ܵܢܹܐ܀ ܐܸܠܘܼ ܫܩܲܠܬܼܵܗ̇ ܡܲܐܝܼܢܘܼܬܼܵܐ ܠܕܸܒܿܘܿܪܝܼܬܼܵܐ:\nܕܬܸܒܼܣܸܐ ܒܟܼ̈ܘܼܒܹܿܐ ܘܲܕܼܠܵܐ ܬܸܫܟܲܢ ܥܲܠ ܙܝܼ̈ܙܵܢܹܐ܀ ܘܬܸܬܼܩܲܛܲܥ ܠܵܗ̇ ܥܲܠ ܕܐܝܼܬܼ ܥܲܡܠܵܐ ܒܲܥܒܼܝܼ̈ܕܼܵܬܼܵܗ̇:\nܘܬܲܒܼܣܸܐ ܒܕܸܒܼܫܵܐ ܥܲܠ ܕܲܡܒܲܕܲܪ ܥܲܠ ܖ̈ܵܡܵܬܼܵܐ܀ ܘܬܸܒܼܥܸܐ ܢܝܵܚܵܐ ܚܠܵܦ ܛܘܼܖ̈ܵܦܹܐ ܕܐܲܬܼܖ̈ܵܘܵܬܼܵܐ:\nܠܵܐ ܡܟܲܢܫܵܐ ܗ̄ܘܵܬܼ ܗܵܝ̇ ܚܲܠܝܘܼܬܼܵܐ ܕܲܟܼܢܝܼܫܵܐ ܠܵܗ̇܀ (ܟܲܟܵܪܝܼܬܼܵܐ ܕܡܘܼܬܼܵܐ ܐܝܼܬܹܝܗ̇ ܕܙܲܕܝܼܩܘܼܬܼܵܐ():\nܘܐܲܝܢܵܐ ܕܝܵܨܹ̇ܦ ܐܲܝܟܼ ܕܸܒܿܘܿܪܬܵܐ ܡܟܲܢܸܫ ܗ̣̄ܘ ܠܵܗ̇܀ ܐܸܢܕܹܝܢ ܡܲܒܼܣܸܐ ܒܲܙܥܘܿܖ̈ܝܵܬܼܵܐ ܟܲܕܼ ܡܸܣܬܲܥܖ̈ܵܢ:\nܘܲܠܗܵܝ̇ ܫܵܐܹ̇ܛ ܘܲܒܼܗܵܝ̇ ܡܲܗܸ̇ܠ ܘܲܠܗܵܝ̇ ܫܵܚܹ̇ܡ܀ ܘܡܵܐ ܕܦܵܓܲܥ̇ ܒܹܗ ܣܢܝܼܩܵܐ ܕܚܵܕܲܪ ܫܲܒܼܩܹܗ ܘܲܥ̣ܒܲܪ:\nܘܡ̣ܢ ܡ̇ܢ ܕܲܟܼܪܝܼܗ ܡܲܡܐܸܢ ܥܵܒܲ̇ܪ ܘܠܵܐ ܣܵܥܲܪ ܠܹܗ܀","english":"Also the bee, little by little from the flowers, gathers and makes a sweet honey that fills the comb. She does not delay, for even from thorns and from shoots she collects and takes what is needed for her task. Every day she toils so that each day she may add to her surplus. And from the petals, little by little, she builds up her own self. Not from a great treasure does she take and fill her store, but by labor from the scattered blossoms of all the flowers. A little today, a little the next day, small from small, and what she has gathered becomes much through her diligence. Righteousness resembles the bee in its manner: little by little she gathers a person from deeds. If idleness took the bee, so that it might feed on thorns and not find shoots, and its work would be cut short because there is labor in its tasks, and it would feed on honey that scatters over the fields, and seek rest instead of the fruits of the regions, it would not be gathering that sweetness which it gathers. (The bee is the image of righteousness.) And whoever is diligent, like the bee, gathers it. He knows how to make use of small things when they are available, and to this one he gives, and to that one he distributes, and to that one he warms. And when a needy person who goes around meets him, he leaves him and passes on, and from what he has, he gives to the passerby and does not turn him away.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܸܒܿܘܿܪܬܵܐ","severity":"info","text":"The bee (ܕܸܒܿܘܿܪܬܵܐ) is the central simile for righteousness, gathering virtue incrementally from small acts, mirroring the bee's collection from flowers.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܟܵܪܝܼܬܼܵܐ","severity":"info","text":"The bee is explicitly called the 'image of righteousness' (ܟܲܟܵܪܝܼܬܼܵܐ ܕܡܘܼܬܼܵܐ ܐܝܼܬܹܝܗ̇ ܕܙܲܕܝܼܩܘܼܬܼܵܐ), a common typological trope in Syriac literature linking natural industry to moral virtue.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a direct comparison of righteousness to the bee into a hypothetical counterfactual (if idleness took the bee), then returns to the positive example, reinforcing the incremental gathering theme.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The bee's method of gathering 'little by little' (ܒܩܲܠܝܼܠ ܩܲܠܝܼܠ) parallels the earlier description of righteousness accumulated from small deeds, reinforcing the homily's core exhortation.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܲܟܵܪܝܼܬܼܵܐ","severity":"info","text":"The phrase 'bee is the image of righteousness' is parenthetical in the Syriac; its placement may be a scribal gloss or authorial aside, but the text is not corrupt.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܟܲܟܵܪܝܼܬܼܵܐ (image) could also be read as 'type' or 'symbol'; the translation 'image' is retained.","The phrase 'from what he has' (ܡ̣ܢ ܡ̇ܢ ܕܲܟܼܪܝܼܗ) is ambiguous: it may mean 'from what he has' or 'from what he remembers'; the context favors the former."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܐܸܢ ܣܘܼܥܪܵܢܵܐ ܢܸܥܪܲܨ ܝܵܡܹ̇ܐ ܟܲܕܼ ܠܵܐ ܕܵܚܹ̇ܠ:\nܘܲܕܼܠܵܐ ܡܕܲܓܸܠ ܠܵܐ ܚܫܝܼܒܼܵܐ ܠܹܗ ܚܛܝܼܬܼܵܐ ܕܝܼܡ̣ܵܐ܀ ܘܫܵܪܹܐ ܨܵܘܡܹܗ ܒܟܼܠ ܥܸܠ̈ܠܵܬܼܵܐ ܟܲܕܼ ܡܸܬܼܚܲܟܲܡ:\nܘܡܸܛܠ ܖ̈ܵܚܡܵܘܗܝ ܫܵܬܹ̇ܐ ܚܲܡܪܵܐ ܡ̣ܢ ܚܘܼܒܵܐ ܠܲܡ܀ ܘܲܢܛܘܼܖ̈ܵܬܹܗ ܕܨܵܘܡܵܐ ܚܲܒܸܿܠ̣ ܒܲܦܫܝܼܛܘܼܬܹܗ:\nܘܲܕܼܡܸܟܼ ܘܐܸܬܿܬܿܢܝܼܚ ܘܲܕܼܠܵܐ ܚܛܝܼܬܼܵܐ ܗ̣̄ܘ ܐܲܝܟܼ ܕܲܣ̣ܒܲܪ ܠܹܗ܀ ܘܲܒܼܝܘܼܬܼܪܵܢܵܐ ܙܥܘܿܪܵܐ ܡܲܗܡܸܐ ܘܠܵܐ ܚܵܛܹ̇ܦ ܠܹܗ:\nܘܡ̣ܢ ܗܵܘ̇ ܪܲܒܵܐ ܦܣܝܼܩ ܗ̣̄ܘ ܚܘܼܒܹܗ ܘܠܵܐ ܒܵܥܹ̇ܐ ܠܹܗ܀ ܒܩܲܠܝܼܠ ܩܲܠܝܼܠ ܦܵܫܲܬ̤ ܟ̱ܠܵܗ̇ ܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܠܵܐ ܩܵܢܹ̇ܐ ܠܵܗ̇ ܐܲܝܢܵܐ ܕܡܲܗܡܸܐ ܒܲܥܒܼܝ̈ܕܼܵܬܹܗ܀ ܠܵܐ ܐܸܬܼܟܲܫܲܪ ܐܲܝܟܼ ܕܸܒܿܘܿܪܬܵܐ ܕܐܲܣܢܲܬ̤ ܢܲܦ̮ܫܵܗ̇:\nܒܲܙܥܘܿܖ̈ܝܵܬܼܵܐ ܘܗܵܐ ܡܸܫܬܲܒܿܚܵܐ ܒܐܵܕܼܫܵܠ ܪܲܒܵܐ܀ ܙܲܕܝܼܩܘܼܬܼܵܐ ܒܐܲܡܝܼܢܘܼܬܼܵܐ ܐ̄ܢܵܫ ܩܵܢܹ̇ܐ ܠܵܗ̇:\nܘܐܲܝܢܵܐ ܕܡܲܡܐܸܢ ܥܵܪܩܵܐ ܡܸܢܹܗ ܘܠܵܐ ܡܲܕܼܪܸܟܼ ܠܵܗ̇܀ ܗܵܐ ܝܵܘ̈ܡܵܬܼܵܐ ܠܙܲܕܝܼܩܘܼܬܼܵܐ ܠܐܝܼ ܨܲܝܵܡܵܐ:\nܕܬܸܫܟܲܚ ܬܸܟܼܢܘܿܫ ܗܵܝ̇ ܚܲܠܝܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܚܲܝܹ̈ܐ܀ ܣܒܲܪܬܼܵܐ ܕܵܢ̇ܚܵܐ() ܘܚܵܕܹܝܢ ܥܵܡ̈ܠܹܐ() ܒܦܘܼܖ̈ܫܵܢܲܝܗܘܿܢ:\nܘܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ ܬܵܒܲܥ̇ ܕܸܢܚܹܗ ܕܝܵܘܡܵܐ ܪܲܒܵܐ܀ ܪܗܲܛ ܒܹܗ ܒܨܵܘܡܵܐ ܐܲܝܟܼ ܟܲܫܝܼܪܵܐ ܕܒܼܵܥܹ̇ܐ ܚܲܝܵܘ̈ܗܝ:\nܕܡܵܐ ܕܲܩܝܵܡܬܵܐ ܡܚܵܘܝܵܐ ܢܲܦ̮ܫܵܗ̇ ܚܕܼܘܿܓܼܵܐ ܬܸܗܘܸܐ܀ ܨܘܼܡ ܠܹܗ ܠܚܲܬܼܢܵܐ ܕܲܒܼܡܸܫܬܿܘܼܬܹܗ ܬܸܚܕܸܐ ܥܲܡܹܗ:\nܕܲܠܨܲܝܵܡܹ̈ܐ ܐܵܬܹ̇ܐ ܢܢܲܨܲܚ ܒܲܟܼܠܝܼܠܲܝ̈ܗܘܿܢ܀ ܒܝܵܘܡܹܗ ܪܲܒܵܐ ܡܵܐ ܕܡܸܬܼܒܲܥܝܵܐ ܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ:\nܐܲܝܟܲܢ ܬܸܚܕܸܐ ܐܸܠܵܐ ܐ̄ܒܼܝܼܠ ܐܲܢ̄ܬܿ ܥܲܡ ܨܲܝܵܡܹ̈ܐ܀","english":"Also the bee, little by little from the flowers, gathers and makes a sweet honey that fills the comb. She does not delay, for even from thorns and from shoots she collects and takes what is needed for her task. Every day she works without fear, and without deceit she does not consider it a sin to rest. And she begins her fast with all kinds of reasons, acting wisely, and for the sake of her friends she drinks wine out of love for them. And the boundaries of her fast she loosens in her simplicity, and she sleeps and is at ease, and it is no sin for her, as she supposed. And with a small excess she is angry and does not cease, and from that great one her love is cut off and she does not desire it. Little by little all righteousness is spread out, and no one who is angry at her deeds can stop it. She is not gathered like the bee that gathered herself, with small things, and behold she is praised in a great assembly. Righteousness stands in truth, and no one who is angry can flee from it and not overtake it. Behold, the days for righteousness are for the faster, that you may find and gather that sweetness which fills the life. The good news is fearful, and the workers rejoice in their divisions, and the revelation of the face follows the fear of the great day. Run in the fast like a diligent one who seeks his life, so that when the resurrection shows itself, joy may be. Fast for the sinner, so that in his drunkenness he may rejoice with him, so that for the fasters it may come and shine in their crowns. On his great day, when the revelation of the face is sought, how can he rejoice except he be mourned with the fasters?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fast) is central to the passage, used both literally for the bee’s behavior and metaphorically for Christian ascetic practice. Jacob extends the bee analogy to include drinking wine and sleeping, subverting strict fasting norms.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The bee as a model of industry and moral virtue is a common topos in Syriac literature, derived from classical and biblical sources. Jacob’s innovation is to apply the bee’s “fast” to a critique of legalistic observance, emphasizing intention over rule.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from the bee analogy to direct exhortation: “Run in the fast like a diligent one who seeks his life.” This marks a transition from narrative to paraenesis, typical of Jacob’s homiletic style.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ","severity":"info","text":"The phrase “revelation of the face” (gālyūṯ appē) echoes Syriac liturgical language for the Epiphany or the unveiling of the resurrection. It likely refers to the eschatological revelation of Christ, a theme in Jacob’s festal homilies.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܡܕܲܓܸܠ ܠܵܐ ܚܫܝܼܒܼܵܐ ܠܹܗ ܚܛܝܼܬܼܵܐ ܕܝܼܡ̣ܵܐ","severity":"caution","text":"The Syriac phrase “and without deceit she does not consider it a sin to rest” is ambiguous: it may mean the bee does not deceive herself about resting, or that she rests without guilt. The English draft takes the latter, but the syntax allows either.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The bee’s gathering “little by little” (ܒܲܙܥܘܿܖ̈ܝܵܬܼܵܐ) parallels the earlier passage’s emphasis on incremental accumulation. This reinforces Jacob’s theme of gradual spiritual progress, contrasting with sudden conversion or strict asceticism.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “without deceit she does not consider it a sin to rest” (Syriac: ܘܲܕܼܠܵܐ ܡܕܲܓܸܠ ܠܵܐ ܚܫܝܼܒܼܵܐ ܠܹܗ ܚܛܝܼܬܼܵܐ ܕܝܼܡ̣ܵܐ) is syntactically ambiguous: it could mean the bee does not deceive herself into thinking rest is a sin, or that she rests without deceit and without considering it a sin. The English draft takes the latter.","The identity of “the great day” (ܝܵܘܡܵܐ ܪܲܒܵܐ) is not specified; it may refer to Easter, the resurrection, or the eschatological judgment. The context of fasting and resurrection suggests Easter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܒܗܵܘ̇ ܥܲܕܼܥܹܕܼܵܐ ܕܡܲܦܨܲܚ ܐܲܦܹ̈ܐ ܕܟܼܠ ܕܲܟܼܡܝܼܪܝܼܢ:\nܡܘܿܢ ܝܘܼܬܼܪܵܢܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܒܹܗ ܕܗܵܐ ܦܨܝܼܚ ܐܲܢ̄ܬܿ ܗ̣̄ܘ܀ ܡܵܐ ܕܡܸܬܼܝܲܗܒܿܝܼܢ ܟܠ ܖ̈ܘܼܟܵܟܹܐ ܠܟܼܠ ܨܲܝܵܡܹ̈ܐ:\nܡܘܿܢ ܫܵܩܹ̇ܠ ܐܲܢ̄ܬܿ ܐܸܢ ܡ̣ܢ ܝܵܘܡܵܢ ܒܵܣܘܿܡܵܐ ܐܲܢ̄ܬܿ܀ ܡܵܐ ܕܲܢܝܵܚܬܵܐ ܐܵܬܼ̇ܝܵܐ ܒܛܲܟܼܣܵܗ̇ ܠܐܲܝܢܵܐ ܕܲܠܐܝܼ:\nܐܸܠܵܐ ܠܵܐܹ̇ܝܬܿ() ܐܲܝܟܲܢ ܬܸܬܿܢܝܼܚ ܥܲܡ ܨܲܝܵܡܹ̈ܐ܀ ܐܸܢܗ̤ܘ ܕܚܲܫܹܗ ܕܝܼܚܝܼܕܼܵܝܵܐ ܠܵܐ ܡܲܚܸܫ ܠܵܟܼ:\nܐܲܦܠܵܐ ܒܦܸܨܚܹܗ ܡܢܵܬܼܵܐ ܐܝܼܬܼ ܠܵܟܼ ܕܬܸܬܼܒܲܣܲܡ ܒܹܗ()܀ ܝܵܘܡܵܐ ܪܲܒܵܐ ܕܐܵܬܹ̇ܐ ܕܢܲܫܸܐ ܠܟܼܠ ܨܲܝܵܡܹ̈ܐ:\nܡܘܿܢ ܡܲܫܸܐ ܠܵܟܼ ܐܸܢܗ̤ܘ ܕܨܵܘܡܵܐ ܠܵܐ ܡܲܠܐܸܐ ܠܵܟܼ܀ ܡܵܐ ܕܲܣܒܲܪܬܼܵܐ ܝܵܗ̇ܒܵܐ ܐܲܓܼܪܵܐ ܕܲܢܛܘܼܖ̈ܵܬܼܵܐ:\nܡܘܿܢ ܬܸܬܸܠ ܠܵܟܼ ܐܸܠܵܐ ܢܛܝܼܪ ܐܲܢ̄ܬܿ ܙܲܕܝܼܩܵܐܝܼܬܼ:\nܗܲܒܼ ܠܹܗ ܠܨܵܘܡܵܐ ܥܲܡ̈ܠܹܐ ܘܖ̈ܲܗܛܹܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܕܬܹܐܙܲܠ ܬܸܫܟܲܚ ܨܹܝܕܼ ܫܘܼܠܵܡܹܗ ܟܠܝܼܠܵܐ ܪܲܒܵܐ܀ ܟܠܝܼܠܹܗ ܕܨܵܘܡܵܐ ܢܘܼܚܵܡܹܗ ܗ̣̄ܘ ܕܝܼܚܝܼܕܼܵܝܵܐ:\nܘܐܸܠܵܐ ܬܨܘܼܡ ܐܵܦ ܠܲܟܼܠܝܼܠܵܐ ܢܘܼܟܼܪܵܝܵܐ ܐܲܢ̄ܬܿ܀ ܨܵܘܡܵܐ ܘܫܲܗܪܵܐ ܘܲܨ̈ܠܵܘܵܬܼܵܐ ܥܲܡ ܙܸܕܼ̈ܩܵܬܼܵܐ:\nܐܲܝܟܼ ܖ̈ܘܼܡܝܵܢܹܐ ܠܚܲܬܼܢܵܐ ܥܵܐ̇ܠܝܼܢ ܡܵܐ ܕܐܸܬܼܢܲܚܲܡ܀ ܐܵܙܹ̇ܠ ܨܵܘܡܵܐ ܘܐܵܬܼ̇ܝܵܐ ܩܝܵܡܬܹܗ ܕܝܼܚܝܼܕܼܵܝܵܐ:\nܡܘܿܢ ܬܲܪܡܸܐ ܠܹܗ ܐܸܠܵܐ ܬܨܘܼܡ ܙܲܕܝܼܩܵܐܝܼܬܼ܀ ܥܲܕܼ ܐܝܼܬܼ ܨܵܘܡܵܐ ܟܢܘܿܫ ܠܵܟܼ ܡܸܢܹܗ ܟܠ ܖ̈ܘܼܡܝܵܢܝܼܢ:\nܕܡܵܐ ܕܚܵܙܹ̇ܐ ܠܵܟܼ ܚܲܬܼܢܵܐ ܒܝܵܘܡܹܗ ܢܸܚܕܸܐ ܠܐܘܼܪܥܵܟܼ܀ ܐܲܝܟܼ ܕܸܒܿܘܿܪܬܵܐ ܠܲܩܸܛ ܐܵܕܼܫܹ̈ܐ ܡ̣ܢ ܙܸܕܼ̈ܩܵܬܼܵܟܼ:\nܕܲܠܡܸܫܬܘܼܬܼܵܐ ܬܵܘܒܸܿܠ ܥܲܡܵܟܼ ܟܲܟܵܪܝܼܬܼܵܐ܀","english":"In that season which makes glad the faces of all who are fasting,  \nwhat more can you find in it, that you are now rejoicing?  \nWhen all the pleasures are given to all the fasters,  \nwhat do you take, if not from the day of fasting itself?  \nFor the feast comes in its order to the place where it is not,  \nbut it does not come to rest with the fasters.  \nIf the pain of the solitary one does not pain you,  \nneither does his feast give you cause to be glad in it.  \nThe great day that comes to gladden all the fasters,  \nwhat gladness will it bring you, if fasting does not fill you?  \nWhen the Gospel gives the reward of the virtues,  \nwhat will it give you, unless you have kept yourself righteous?  \nGive to fasting the labors and the strivings of righteousness,  \nso that you may go and find at its completion a great crown.  \nThe crown of fasting is its completion, that of the solitary one,  \nand unless you fast, you are also a stranger to the crown.  \nFasting and vigil and prayers, together with alms,  \nlike spears enter the sinner when he is armed.  \nFasting goes and comes with the resurrection of the solitary one,  \nwhat will it cast at him, unless you fast righteously?  \nWhile there is fasting, gather from it all the spears,  \nso that when the sinner sees you on his day, he will rejoice at your way.  \nLike the bee, gather flowers from your alms,  \nso that at the feast you may bring a basket with you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܼܚܝܼܕܼܵܝܵܐ","severity":"info","text":"The Syriac term ܝܼܚܝܼܕܼܵܝܵܐ (iḥīḏāyā) means 'solitary' or 'monk', a key figure in Syriac ascetic literature. Jacob contrasts the solitary's fast with the communal fast, emphasizing individual spiritual discipline.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܒܲܪܬܼܵܐ","severity":"info","text":"The word ܣܒܲܪܬܼܵܐ (sbarṯā) means 'Gospel', likely referring to the promise of reward for virtues in the New Testament (e.g., Matthew 25:34–36). Jacob uses it to anchor the fast's eschatological reward.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܠܝܼܠܵܐ","severity":"info","text":"The 'crown' (ܟܠܝܼܠܵܐ) is a common metaphor in Syriac literature for the reward of ascetic struggle, often linked to martyrdom or monastic perfection. Jacob uses it to signify the completion of the fast.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟܼ ܕܸܒܿܘܿܪܬܵܐ","severity":"info","text":"The bee simile (ܐܲܝܟܼ ܕܸܒܿܘܿܪܬܵܐ) echoes the previous passage's extended bee metaphor, reinforcing the theme of gathering virtues gradually. This structural parallel ties the passage to the preceding narrative.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܵܐ ܕܲܣܒܲܪܬܼܵܐ","severity":"info","text":"The passage shifts from rhetorical questions (lines 1–10) to direct exhortation (lines 11–14), then returns to the bee simile for closure. This chiastic structure emphasizes the reward of righteous fasting.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܘܿܢ ܬܲܪܡܸܐ ܠܹܗ","severity":"caution","text":"The phrase ܡܘܿܢ ܬܲܪܡܸܐ ܠܹܗ (mū ṯarmē lēh) is ambiguous: it could mean 'what will it cast at him' (as in the English draft) or 'what will it give him'. The context of spears (ܖ̈ܘܼܡܝܵܢܹܐ) supports the martial sense, but the reading is not certain.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܘܿܢ ܬܲܪܡܸܐ ܠܹܗ (mū ṯarmē lēh) may be read as 'what will it cast at him' (martial) or 'what will it give him' (reward). The context of spears favors the former, but the latter is possible given the reward theme.","The identity of 'the solitary one' (ܝܼܚܝܼܕܼܵܝܵܐ) is ambiguous: it may refer to a specific monk, the ascetic ideal, or the reader themselves."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܙܲܕܝܼܩܘܼܬܼܵܐ ܛܲܥܡܵܐ ܗ̣̄ܝ ܚܲܠܝܵܐ ܒܥܹܐܕܼܵܐ ܪܲܒܵܐ:\nܬܹܐܙܲܠ ܥܲܡܵܟܼ ܘܐܸܠܵܐ ܚܲܬܼܢܵܐ ܠܵܐ ܚܵܕܹܐ ܒܵܟܼ܀ ܡܵܐ ܕܨܲܝܵܡܹ̈ܐ ܥܵܐ̇ܠܝܼܢ ܩܘܼܕܼܡܵܘܗܝ ܒܐܸܣܟܹܡܲܝ̈ܗܘܿܢ:\nܘܲܛܥܝܼܢ ܟܠܢܵܫ ܫܲܗܪܹܗ ܘܨܵܘܡܹܗ ܘܥܲܢܘܵܝܘܼܬܹܗ܀ ܡܵܐ ܕܙܸܕܼ̈ܩܵܬܼܵܐ ܒܥܹܐܕܹܗ ܢܵܨ̈ܚܵܢ ܐܲܝܟܼ ܢܲܗܝܼܖܹ̈ܐ:\nܐܲܢ̄ܬܿ ܡܘܿܢ ܬܵܘܒܸܿܠ ܐܸܢ ܚܸܫܘܿܟܼ ܐܲܢ̄ܬܿ ܒܲܥܒܼܝܼ̈ܕܼܵܬܼܵܟܼ܀ ܡܵܐ ܕܲܟܼܪܝܼܟܼܝܼܢ ܥܝܼܖܹ̈ܐ ܠܩܲܒܼܪܹܗ ܒܚܸܘܵܖ̈ܲܝܗܘܿܢ:\nܘܬܲܠܡܝܼ̈ܕܼܵܬܼܵܐ ܒܒܸܣܡܵܢܲܝ̈ܗܹܝܢ ܘܲܒܼܥܸܛܖ̈ܲܝܗܹܝܢ܀ ܒܨܲܦܪܵܐ ܪܲܒܵܐ ܕܢܵܗܖ̈ܵܢ ܐܲܦܹ̈ܐ ܕܟܼܠ ܨܲܝܵܡܹ̈ܐ:\nܒܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ ܗ̤ܘܝܼ ܩܲܕܼܡܵܝܵܐ ܕܬܼܵܒܲܥ̇ ܐܲܓܼܪܹܗ܀ ܪܗܲܛ ܠܲܣܒܲܪܬܼܵܐ ܐܲܝܟܼ ܝܘܿܚܲܢܲܢ ܩܲܠܝܼܠܵܐܝܼܬܼ:\nܘܲܚܙܝܼ ܩܝܵܡܬܵܐ ܟܲܕܼ ܠܵܐ ܒܣܝܼܪ ܐܲܢ̄ܬܿ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܠܒܲܫ ܠܲܩܝܵܡܬܵܐ() ܢܲܚܬܵܐ ܕܲܙܩܝܼܪ ܡ̣ܢ ܙܸܕܼ̈ܩܵܬܼܵܐ:\nܕܬܸܗܘܸܐ ܫܲܦܝܼܪ ܐܲܝܟܼ ܡܲܠܲܐܟܹ̈ܐ ܒܚܸܘܵܖ̈ܲܝܗܘܿܢ܀ ܠܐܝܼ ܘܛܲܝܸܒܼ ܠܵܟܼ ܡܵܐܢܹ̈ܐ ܫܒܼܝܼ̈ܚܹܐ ܠܥܹܐܕܼܵܐ ܪܲܒܵܐ:\nܨܵܘܡܵܐ ܕܲܟܼܝܵܐ ܘܙܲܕܝܼܩܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܫܘܼܦܖܹ̈ܐ܀ ܡ̇ܢ ܝܵܗܹ̇ܒܼ ܠܵܟܼ ܬܸܚܕܸܐ ܒܥܹܐܕܼܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ:\nܐܸܠܵܐ ܠܵܐܹ̇ܝܬܿ ܥܲܡܹܗ ܕܨܵܘܡܵܐ ܦܲܓܼܪܵܢܵܐܝܼܬܼ܀ ܩܘܼܡ ܐܸܬܼܟܲܫܲܪ ܒܲܨ̈ܠܵܘܵܬܼܵܐ ܘܲܒܼܙܸܕܼ̈ܩܵܬܼܵܐ:\nܘܒܲܢܛܘܼܖ̈ܵܬܼܵܐ ܕܬܼܵܒܲܥ̇ ܨܵܘܡܵܐ ܡ̣ܢ ܨܲܝܵܡܹ̈ܐ܀ ܒܕܲܪܓܹܗ ܟܠܢܵܫ ܢܸܛܘܿܪ ܢܲܦ̮ܫܹܗ ܡ̣ܢ ܣܘܼܓܦܵܢܹ̈ܐ:\nܕܨܵܘܡܵܐ ܕܓܼܵܘܵܐ ܗ̣̄ܘ ܟܠܢܵܫ ܢܸܠܐܸܐ ܒܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܢܨܘܼܡ ܪܵܥܝܵܐ ܚܠܵܦ ܡܲܪܥܝܼܬܹܗ ܘܲܚܠܵܦ ܢܲܦ̮ܫܹܗ:\nܘܒܲܨ̈ܠܵܘܵܬܼܵܐ ܢܸܛܥܲܢ ܝܘܼܩܪܵܐ ܕܥܵܢ̈ܵܐ ܟ̱ܠܵܗ̇܀","english":"Righteousness is a sweet taste in the great feast. Go with it, and if not, sin will not rejoice in you. When the fasters enter before him in their ranks, and each one forgets his month and his fast and his abstinence. When the alms in his feast shine like stars, you, how will you enter if darkness is in your deeds? When the virgins are purified for his tomb in their whites, and the disciples in their good scents and their branches. On the great morning of the lights, the faces of all the fasters, with open faces, he is first to follow his reward. Run to the gospel like John the swift, and see the resurrection while you are not yet separated from sorrow. Put on the resurrection, a garment woven from righteousness, that you may be beautiful like the angels in their whites. Prepare and make ready for yourself glorious waters for the great feast: a pure fast and righteousness full of beauties. Who gives you to rejoice spiritually in the feast, if you are not with the fast physically? Rise, be adorned with prayers and with alms, and with the virtues that follow the fast from the fasters. In his rank, each one should guard himself from the stumblings, for the fast of the interior is what each one seeks in the good things. Fast, O shepherd, for your flock and for yourself, and through prayers bear the burden of the whole church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the sweet taste of righteousness in the feast with the darkness of sinful deeds, urging the faster to participate fully in the fast's spiritual and communal practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܙܲܕܝܼܩܘܼܬܼܵܐ (zaddiqūṯā) means 'righteousness' or 'almsgiving,' a key virtue in Jacob's ascetic theology, often linked to fasting and feast observance.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܿܚܲܢܲܢ ܩܲܠܝܼܠܵܐܝܼܬܼ","severity":"info","text":"The reference to 'John the swift' (ܝܘܿܚܲܢܲܢ ܩܲܠܝܼܠܵܐܝܼܬܼ) likely alludes to John the Baptist, who ran to the gospel and saw the resurrection, a typological figure for the ascetic's zeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'great morning of the lights' (ܨܲܦܪܵܐ ܪܲܒܵܐ ܕܢܵܗܖ̈ܵܢ) refers to Easter morning, the climax of Lent, when fasters receive their reward and the resurrection is celebrated.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of virgins purified for the tomb and disciples with branches parallels Syriac baptismal and eucharistic rites, where white garments and scents symbolize spiritual purity and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from exhortation to direct address ('you') and then to a communal call ('each one,' 'O shepherd'), mirroring the homiletic structure of Jacob's memre, moving from individual to collective responsibility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܒܲܫ ܠܲܩܝܵܡܬܵܐ' (put on the resurrection) is ambiguous: it may mean 'clothe yourself in the resurrection' as a garment, or 'assume the resurrection' as a state, but the context of weaving from righteousness supports the garment metaphor.","The identity of 'the shepherd' (ܪܵܥܝܵܐ) is ambiguous: it could refer to a bishop or any spiritual leader, but the call to fast for the flock suggests a pastoral figure."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܐܵܦ ܥܲܠܠܵܢܹ̈ܐ ܒܨܵܘܡܵܐ ܢܣܘܼܓܼܘܼܢ ܟܠ ܬܘܼܖ̈ܥܵܬܼܵܐ:\nܘܒܲܒܼܛܝܼܠܘܼܬܼܵܐ ܢܸܛܪܘܼܢ ܥܵܢ̈ܵܐ ܡ̣ܢ ܓܲܝܵܣܹ̈ܐ܀ ܩܝܵܡܵܐ ܢܲܟܼܦܵܐ ܢܸܪܗܲܛ ܒܵܬܲܪ ܩܲܕܝܼܫܘܼܬܼܵܐ:\nܒܸܠܥܵܕܹܝܗ̇ ܓܹܝܪ ܢܸܚܙܸܐ ܠܡܵܪܝܵܐ ܐ̄ܢܵܫ ܠܵܐ ܡܸܫܟܲܚ܀ ܢܨܘܼܡ ܣܵܒܼܵܐ ܕܲܩܦܲܣܼ ܘܲܙܥܲܪ ܟܲܝܠܵܐ ܕܲܫܢܵܘ̈ܗܝ:\nܕܲܒܼܫܲܪܟܵܢܵܐ ܕܚܲܝܹ̈ܐ ܕܦܵܫ̣ ܠܹܗ ܠܡܵܪܝܵܐ ܢܸܫܦܲܪ܀ ܢܨܘܼܡ ܛܲܠܝܵܐ ܕܲܠܛܲܠܝܘܼܬܼܵܐ ܦܐܸܐ ܢܸܨܚܵܢܵܐ:\nܘܲܠܡܲܦܘܼܠܬܵܐ ܣܲܓܿܝܼ ܦܫܝܼܩܵܐ ܬܸܚܙܸܐ ܢܲܦ̮ܫܵܗ̇܀ ܥܠܲܝ̈ܡܹܐ ܢܨܘܼܡܘܼܢ ܕܲܩܫܸܐ ܚܹܐܦܵܐ ܕܲܥܠܲܝܡܘܼܬܼܵܐ:\nܘܐܸܢܗ̤ܘ ܕܨܵܘܡܵܐ ܠܵܐ ܡܲܪܟܸܢ ܠܵܗ̇ ܛܥܵܬ̤ ܝܘܼܬܼܪܵܢܵܗ̇܀ ܢܸܫܲܝ̈ ܓܲܒܼܖܹ̈ܐ ܒܨܵܘܡܵܐ ܨܲܒܸܬܼܝ̈ ܠܲܩܢܘܿܡܲܝ̈ܟܹܝܢ:\nܘܲܒܼܕܲܟܼܝܘܼܬܼܵܐ ܫܦܲܖ̈ܝ ܠܐܲܠܵܗܵܐ ܘܲܠܓܲܒܼܖ̈ܲܝܟܹܝܢ܀ ܫܲܦܝܼܪ ܨܵܘܡܵܐ ܠܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ ܘܠܲܡܟܼܝܼܖ̈ܵܬܼܵܐ:\nܕܗ̤ܘ ܝܲܗ̣̄ܒܼ ܠܐܸܣܬܹܝܪ ܫܘܼܦܪܵܐ ܕܬܸܙܟܸܐ ܒܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܐܵܦ ܐܲܪܡܲܠܬܵܐ ܕܩܸܒܼܪܲܬ̤ ܓܲܒܼܪܵܗ̇ ܨܵܘܡܵܐ ܬܸܪܚܲܡ:\nܕܗ̤ܘ ܡܩܲܪܸܒܼ ܠܵܗ̇ ܨܹܝܕܼ ܐܲܠܵܗܵܐ ܕܢܸܗܘܸܐ ܓܲܒܼܪܵܗ̇܀ ܢܨܘܼܡ ܝܲܬܼܡܵܐ ܕܐܵܘܒܸܿܕܼ ܐܲܒܼܘܼܗܝ ܟܲܕܼ ܡܸܬܼܟܲܫܲܦ:\nܠܐܲܒܼܵܐ ܕܝܲܬܼܡܹ̈ܐ ܕܲܢܡܲܠܸܐ ܠܹܗ ܚܲܣܝܼܪܘܼܬܹܗ܀ ܢܨܘܼܡ ܐܲܟܵܪܵܐ ܡܸܛܠ ܚܲܩܠܹܗ ܘܡܸܛܠ ܢܲܦ̮ܫܹܗ:\nܕܬܸܗܘܸܐ ܢܛܝܼܪܵܐ ܥܠܲܠܬܼܵܐ ܘܢܲܦ̮ܫܵܐ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ܀ ܡܥܲܕܲܪ ܨܵܘܡܵܐ ܘܲܠܬܲܓܵܪܵܐ ܕܪܵܕܹܐ ܒܐܘܼܪܚܵܐ:\nܕܥܲܡ ܬܹܐܓܼܘܼܪܬܹܗ ܟܠ ܝܘܼܬܼܖ̈ܵܢܹܐ ܕܪܘܼܚܵܐ ܢܸܟܼܢܘܿܫ܀ ܡܵܘܬܲܪ ܨܵܘܡܵܐ ܘܲܠܥܲܬܝܼܖܹ̈ܐ ܕܲܒܼܙܸܕܼ̈ܩܵܬܼܵܐ:\nܢܸܩܢܘܿܢ ܖ̈ܵܚܡܹܐ ܕܲܡܩܲܒܿܠܝܼܢ ܠܗܘܿܢ ܒܲܡܛܲܠܠܲܝ̈ܗܘܿܢ܀","english":"Also the poor enter into the fast, and the whole multitude of the streets; and in idleness they keep the seasons from the proud. The covenant of the ascetic runs after holiness; for without her he cannot see the Lord, for he has not the strength. The fast of the old man who has bent and diminished the measure of his years; the remnants of life that remain to him are pleasing to the Lord. The fast of the youth who has grown weary of youth and seeks rest; and for the downfall he is very ready, you will see his self. The young men, fast, for the hardness of the yoke of youth is severe; and if the fast does not bend her, the error of her excess will not. The old men, in the fast, prepare your ranks; and in purity, adorn God and your elders. Beautiful is the fast for virgins and for the humble; for it gives to Esther beauty that she may conquer among the beautiful. Also the widow who has buried her husband, the fast will have mercy on her; for it brings her near to God, that he may be her husband. The fast of the orphan who has lost his father, while he is afflicted; for the father of orphans who will fill his lack. The fast of the farmer for his field and for himself; that the entrance may be guarded and the self from the proud. The fast helps also the merchant who travels the road; that with his merchandise he may acquire all the spiritual gains. The fast profits also the rich in alms; that they may open the doors of mercy that receive them in their shadows.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܝܵܡܵܐ","severity":"info","text":"The term qyāmā (covenant) refers to a specific order of ascetics in the Syriac church, distinct from monks or clergy, who made a vow of celibacy and service.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܣܬܹܝܪ","severity":"info","text":"The reference to Esther alludes to the biblical book of Esther, where fasting and divine favor enable her to triumph among the beautiful and save her people.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܟܵܪܵܐ","severity":"info","text":"The farmer (akkārā) represents the rural laity, for whom fasting is tied to protection of fields and self from pride, reflecting the agrarian context of Syriac Christianity.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage catalogs social roles (poor, old, youth, virgin, widow, orphan, farmer, merchant, rich) to show fasting’s universal benefit, a rhetorical device common in Jacob’s homilies.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܠܲܝ̈ܡܹܐ","severity":"info","text":"The contrast between the ‘yoke of youth’ and the fast bending error parallels earlier Syriac ascetic literature, such as Aphrahat’s Demonstrations, where fasting tames youthful passions.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܸܠܥܵܕܹܝܗ̇","severity":"caution","text":"The phrase ‘without her’ (bileʿdēh) is ambiguous: the antecedent could be ‘holiness’ or ‘the covenant’; the translation takes it as holiness, but the Syriac grammar allows either.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'her' in 'without her' (bileʿdēh) is unclear: it may refer to 'holiness' (qaddīšūṯā) or 'the covenant' (qyāmā).","The phrase 'the error of her excess' (ṭʿāṯ yūṯrānāh) could refer to the youth's own excess or to the fast's excess; the translation opts for the former."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܝܵܐܹ̇ܐ ܨܵܘܡܵܐ ܘܲܠܡܸܣܟܹܿܢܵܐ ܕܟܲܦܢܵܐ ܟܲܪܣܹܗ:\nܕܗ̤ܘ ܗܵܘ̇ ܟܲܦܢܹܗ ܡ̣ܢ ܨܸܒܼܝܵܢܹܗ ܢܨܘܼܡ ܠܐܲܠܵܗܹܗ܀ ܢܨܘܼܡܘܼܢ ܣܲܓܿܝܼ ܝܑܼܚܝܼ̈ܕܼܵܝܹܐ ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ:\nܕܲܠܗܘܿܢ ܫܲܦܝܼܪ ܩܹܐܪܣܵܐ ܘܕܲܪܵܐ ܐܵܦ ܢܸܨܚܵܢܵܐ܀ ܢܨܘܼܡ ܚܲܛܵܝܵܐ ܕܚܵܘܒܿܬܹܗ ܪܲܒܵܐ ܗ̣̄ܝ ܐܵܦ ܡ̣ܢ ܚܲܝܠܹܗ:\nܕܲܠܡܵܐ ܢܸܫܟܲܚ ܢܸܦܪܘܿܥ ܩܲܠܝܼܠ ܡ̣ܢ ܐܸܫܛܵܪܹܗ܀ ܢܨܘܼܡ ܙܲܕܝܼܩܵܐ ܕܢܵܘܣܸܦ ܫܘܼܦܪܵܐ ܠܙܲܕܝܼܩܘܼܬܹܗ:\nܕܲܟܼܡܵܐ ܕܢܸܣܲܩ ܐܝܼܬܼ ܗ̣̄ܘ ܕܲܪܓܼܵܐ ܠܪܵܘܡܵܐ ܕܲܠܥܸܠ܀ ܢܨܘܼܡ ܬܲܝܵܒܼܵܐ ܕܙܲܒܼܢܵܐ ܗ̄ܘ̣ ܕܥܵܨܹ̇ܒܼ ܠܲܡ̈ܡܲܚܲܝܵܐ:\nܘܐܸܢܗ̤ܘ ܕܝܵܨܹ̇ܦ ܟܠܗܘܿܢ ܫܘܼܚܢܵܘ̈ܗܝ ܡܸܬܼܚܲܠܡܝܼܢ ܒܹܗ܀ ܒܗܵܢܵܐ ܨܲܘܡܵܐ ܢܨܘܼܡܘܼܢ ܒܬܼܘܼ̈ܠܹܐ ܐܵܦ ܩܲܕܝܼ̈ܫܹܐ:\nܕܒܹܗ ܨܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܒܪܵܗ̇ ܕܲܒܼܬܼܘܼܠܬܵܐ ܡܸܛܠܵܬܲܢ܀ ܡܙܵܘ̈ܓܹܐ ܢܨܘܼܡܘܼܢ ܘܲܒܼܙܸܕܼ̈ܩܵܬܼܵܐ ܚܕܼܵܕܹ̈ܐ ܢܸܩܢܘܿܢ:\nܘܟܲܕܼ ܛܵܒܼ ܕܲܟܼܝܵܐ ܗ̣̄ܝ ܢܝܲܩܪܘܼܢ ܥܲܪܣܵܐ ܕܫܵܘܬܵܦܘܼܬܼܵܐ܀ ܐܵܦ ܓܲܝܵܪܵܐ ܐܸܢܗ̤ܘ ܕܨܵܐܹ̇ܡ ܠܵܐ ܡܸܣܬܲܓܲܦ:\nܕܲܡܩܲܚܲܦ ܠܹܗ ܠܚܲܫܵܐ ܒܨܵܘܡܵܐ ܘܡܲܓܼܗܸܐ ܡܸܢܹܗ܀ ܠܵܐ ܚܵܣ̇ܪܵܐ ܗ̄ܘ̣ܵܬܼ ܐܸܠܘܼ ܨܵܡܲܬ̤ ܐܵܦ ܙܵܢܝܼܬܼܵܐ:\nܕܲܡܨܸܐ ܗ̣̄ܘ ܨܵܘܡܵܐ ܢܫܲܗܸܐ ܠܚܘܼܨܦܵܐ ܕܙܲܠܝܼ̈ܠܵܬܼܵܐ܀ ܟܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ ܒܐܸܣܟܹܡܲܝ̈ܗܘܿܢ ܘܲܒܼܕܲܖ̈ܓܲܝܗܘܿܢ:\nܒܛܲܟܼܣܹܗ ܟܠ ܐ̄ܢܵܫ ܢܝܲܩܲܪ ܨܵܘܡܵܐ ܡܠܸܐ ܝܘܼܬܼܖ̈ܵܢܹܐ܀ ܣܲܓܝܼ ܪܚܝܼܡܵܐ ܙܲܕܝܼܩܘܼܬܼܵܐ ܕܡ̣ܢ ܣܲܓܝܼ̈ܐܹܐ:\nܘܐܝܼܬܼ ܒܵܗ̇ ܚܲܝܠܵܐ ܕܬܸܣܲܒܼ ܟܠܝܘܿܡ ܟܠ ܫܸܐ̈ܠܵܬܼܵܗ̇܀ ܛܘܼ̈ܦܲܝ ܡܸܛܪܵܐ ܚܕܼܵܐ ܚܕܼܵܐ ܡܸܢܗܹܝܢ ܛܘܼ̈ܦܹܐ ܐܸܢܹܝܢ:\nܘܡܵܐ ܕܐܸܬܼܟܲܢܲܫ ܗܲܘ̇ܝܵܐ ܪܓܸܠܬܵܐ ܕܠܵܐ ܡܸܬܼܥܲܒܼܪܵܐ܀","english":"The fast is fitting also for the poor man whose belly is hungry, for his hunger is by his own will, and he fasts for his God. Many solitaries fast in the kingdoms, for whom the table is fair and the banquet also is splendid. The sinner fasts, whose debt is great and beyond his strength, so that he may be able to pay a little of his bond. The righteous man fasts, that he may add beauty to his righteousness, for as he ascends, he is on a step to the height above. The penitent fasts, who offers up what pains the tormentors, and he becomes one who cares for all his wounds, which are healed in him. In this fast, also the virgins and the saints fast, for in it the Son of the Virgin fasted for our sakes. Married couples fast, and with alms they come together, and when the pure one is good, they honor the bed of partnership. Also the strong man, if he fasts, is not overcome, for he repels pain by fasting and grows strong from it. It would not be lacking if also the harlot fasted, for the fast can humble the impudence of the shameless. All ranks, in their orders and in their degrees, every man honors the fast, full of benefits, in its ordinance. Much beloved is righteousness among many, and it has the power to take up all its demands every day. Blessed are the rains, each one of them, and the blessings from them, and what is gathered becomes a treasure that cannot be exhausted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܵܐܹ̇ܐ","severity":"info","text":"The Syriac verb ܝܵܐܹ̇ܐ (yāʾē) means 'is fitting' or 'is proper,' introducing a normative claim about fasting's universal applicability.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܲܓܿܝܼ ܝܑܼܚܝܼ̈ܕܼܵܝܹܐ","severity":"info","text":"The phrase ܣܲܓܿܝܼ ܝܑܼܚܝܼ̈ܕܼܵܝܹܐ (saggī īḥīdāyē) means 'many solitaries' or 'many monks,' referring to ascetics living in monastic communities or as hermits within the 'kingdoms' (ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܗ̇ ܕܲܒܼܬܼܘܼܠܬܵܐ","severity":"info","text":"The phrase 'Son of the Virgin' (ܒܪܵܗ̇ ܕܲܒܼܬܼܘܼܠܬܵܐ) is a Christological title, alluding to the virgin birth and Christ's own fasting as a model for ascetic practice.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼ̈ܦܲܝ ܡܸܛܪܵܐ","severity":"info","text":"The closing metaphor of 'rains' (ܛܘܼ̈ܦܲܝ ܡܸܛܪܵܐ) and 'blessings' (ܛܘܼ̈ܦܹܐ) that become an inexhaustible treasure echoes Syriac homiletic imagery of spiritual abundance, possibly drawing on agricultural cycles familiar to the audience.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ","severity":"info","text":"The passage catalogs social and moral categories (poor, solitary, sinner, righteous, penitent, virgin, married, strong, harlot) in a cumulative rhetorical structure, culminating in a universalizing statement about 'all ranks' (ܟܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ).","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܙܵܢܝܼܬܼܵܐ","severity":"caution","text":"The term ܙܵܢܝܼܬܼܵܐ (zānyātā) is translated as 'harlot,' but its precise social and moral connotations in this homiletic context may be broader, encompassing any sexually transgressive woman; the reading here follows the English draft.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ (bʿay malkwātā) could mean 'in the kingdoms' (i.e., earthly realms) or 'in the monastic communities' (as a metaphorical kingdom); the translation opts for the former.","The final clause about 'rains' and 'blessings' is syntactically ambiguous: it may refer to the benefits of fasting or to a separate eschatological reward."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܡ̣ܢ ܢܘܼܛ̈ܦܵܬܼܵܐ ܣܲܓܝܼ̈ܐܵܬܼܵܐ ܓܪܘܼܦܝܵܐ ܪܲܒܵܐ:\nܘܒܲܨ̈ܠܵܘܵܬܼܵܐ ܕܥܲܡܵܐ ܟ̱ܠܹܗ ܨܵܘܡܵܐ ܦܲܐܝܵܐ܀ ܟܲܠܲܬܼ ܢܘܼܗܪܵܐ() ܒܟܼܠܗܘܿܢ ܝܲܠܕܹܝ̈ܗ ܫܵܐ̇ܠܵܐ ܖ̈ܲܚܡܹܐ:\nܕܡ̣ܢ ܟܠ ܦܘܼܡ̈ܝܼܢ ܬܸܣܓܸܐ ܨܠܘܿܬܼܵܐ ܘܗܵܐ ܐܸܫܬܲܡܥܲܬ̤܀ ܐܲܝܟܼ ܕܲܠܡܹܐܡܲܪ ܛܘܼ̈ܦܝܼܢ ܡ̣ܢ ܥܲܪܦܸܠܵܐ:\nܘܗܵܘ̇ܝܵܐ ܪܓܸܠܬܵܐ ܕܠܵܐ ܡܸܬܼܥܲܒܼܪܵܐ ܡ̣ܢ ܪܲܒܿܘܼܬܼܵܗ̇܀ ܒܣܲܓܿܝܼܐܘܼܬܼܵܐ ܕܦܘܼܡܹ̈ܐ ܡܠܝܼ̈ܠܹܐ ܚܕܼܵܐ ܬܸܫܒܿܘܿܚܬܵܐ:\nܘܫܵܐ̇ܠܵܐ ܘܢܵܣ̇ܒܵܐ ܘܠܵܐ ܡܸܬܼܟܲܠܝܵܐ ܡ̣ܢ ܕܲܝܵܢܵܐ܀ ܒܟܼܠ ܨܲܝܵܡ̈ܝܼܢ ܘܲܒܼܟܼܠ ܡܘܼܫ̈ܚܵܢ ܥܵܒܼ̇ܕܵܐ ܨܵܘܡܵܐ:\nܘܲܒܼܟܼܠ ܦܘܼܡ̈ܝܼܢ ܩܵܪܝܵܐ ܠܡܵܪܵܗ̇ ܥܲܬܿܝܼܪܵܐܝܼܬܼ܀ ܠܨܵܘܡܵܐ ܕܟܼܠ ܐ̄ܢܵܫ ܡܟܲܢܫܵܐ ܘܥܵܒܼ̇ܕܵܐ ܨܵܘܡܵܐ ܪܲܒܵܐ:\nܕܕܼܵܡܹ̇ܐ ܠܢܲܗܪܵܐ ܗܵܘ̇ ܕܐܸܬܼܟܲܢܲܫ ܡ̣ܢ ܢܘܼܛ̈ܦܵܬܼܵܐ܀ ܬܵܘ ܨܲܝܵܡܹ̈ܐ ܟܲܢܸܫܘ ܘܲܚܠܘܿܛܘ ܦܘܼܖ̈ܫܵܢܲܝܟܿܘܿܢ:\nܕܨܵܘܡܵܐ ܪܲܒܵܐ ܢܸܗܘܸܐ ܒܟܸܢܫܵܗ̇ ܕܒܲܪ̄ܬܼ ܢܲܗܝܼܖܹ̈ܐ܀ ܫܘܼܦܪܵܗ̇ ܕܟܲܠܬܼܵܐ ܨܵܘܡܵܐ ܗ̣̄ܘ ܙܲܗܝܵܐ ܕܡ̣ܢ ܣܲܓܿܝܼ̈ܐܹܐ:\nܘܨܸܒܼܬܵܗ̇ ܘܫܲܗܪܵܗ̇ ܘܲܨ̈ܠܵܘܵܬܼܵܗ̇ ܐܲܝܟܼ ܚܸܫ̈ܠܵܬܼܵܐ܀ ܢܲܦ̮ܫܵܗ̇ ܢܵܛ̇ܪܵܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܒܬܼܘܼܠܲܬܼ ܢܘܼܗܪܵܐ:\nܕܲܒܼܫܘܼܠܵܡܹܗ ܕܨܵܘܡܵܐ ܠܚܲܬܼܢܵܐ ܪܓܼܝܼܓܼܵܐ ܕܬܹܐܟܼܘܼܠ܀ ܛܥܘܼܡܹ̈ܐ ܟܠܗܘܿܢ ܫܝܼܛܝܼܢ ܘܲܒܼܣܹܝܢ ܘܲܒܼܣܝܼܪܝܼܢ ܠܵܗ̇:\nܘܐܸܠܵܐ ܐ̄ܟܲܠܬܹܗ ܠܵܐ ܐܸܬܼܪܵܘܚܲܬ̤ ܒܲܪ̄ܬܼ ܐܝܼܡܵܡܵܐ܀ ܥܲܠ ܗܵܝ̇ ܨܵܝ̇ܡܵܐ ܘܚܵܣ̇ܠܵܐ ܢܲܦ̮ܫܵܗ̇ ܒܲܪ̄ܬܼ ܦܘܼܢܵܩܹ̈ܐ:\nܕܡܵܐ ܕܐܵܟܼ̇ܠܵܐ ܠܹܗ ܬܸܗܘܸܐ ܢܛܝܼܪܵܐ ܡ̣ܢ ܠܲܥܒܘܼܬܼܵܐ܀ ܒܨܵܘܡܵܐ ܟܲܠܬܼܵܐ ܠܚܲܬܼܢܵܐ ܪܓܼܝܼܓܼܵܐ ܠܲܡܢܲܬܵܫܘܼ:\nܘܗܵܐ ܡܙܲܡܢܝܼܢ ܠܵܗ̇ ܥܲܡܡܹ̈ܐ ܘܥܵܠܡܹ̈ܐ ܕܬܼܵܘܟܸܠ ܐܸܢܘܿܢ܀","english":"From many fasts a great fast is gathered, and through the prayers of the whole people the fast is fitting. The bride of light asks for mercy from all her children, that from every mouth prayer may increase and be heard. As though the fasts were saying from the cloud, and it becomes a custom that cannot be passed over because of its greatness. In the multitude of eloquent mouths there is one doxology, and it asks and receives and is not hindered by the judge. In all fasts and in all vigils the fast acts, and in every mouth it calls its Lord richly. To the fast of every person it gathers and makes a great fast, which resembles that river which was gathered from the fasts. Come, fasters, gather and complete your portions, that the great fast may be in the gathering of the daughter of the lights. The beauty of the bride is the fast, splendid from many, and her benefit and her vigil and her prayers are like pains. Her soul guards itself from food in the virginity of light, that at the end of the fast the gluttonous sinner may eat. All the tasters are washed and satisfied and made drunk by her, but unless he eats, the daughter of the day is not refreshed. On account of this she fasts and diminishes her soul, the daughter of the refections, that what she eats may be kept from vanity. By the fast the bride leads the gluttonous sinner to forgetfulness, and behold she makes him dwell with peoples and worlds that he may eat.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܠܲܬ ܢܘܼܗܪܵܐ","severity":"info","text":"The phrase 'bride of light' (kallat nūhrā) is a recurring epithet in Jacob of Serugh for the Church or the soul, often linked to baptismal and ascetic imagery.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܘܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great fast' (ṣawmā rabbā) here refers to Lent, the forty-day fast before Easter, which Jacob presents as the culmination of many individual fasts.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܕܼܵܡܹ̇ܐ ܠܢܲܗܪܵܐ","severity":"info","text":"The image of the great fast gathered from many fasts like a river from tributaries echoes a common patristic metaphor (e.g., in Ephrem) for the unity of the Church or the gathering of virtues.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܐܝܼܡܵܡܵܐ","severity":"info","text":"'Daughter of the day' (barrat īmāmā) is an obscure phrase; it may personify the day itself or refer to the soul that is refreshed only through fasting, not by eating.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܦܘܼܢܵܩܹ̈ܐ","severity":"caution","text":"'Daughter of the refections' (barrat pūqāqē) is a hapax or rare phrase; the translation 'refections' is conjectural, and the exact sense—whether meals, portions, or something else—remains uncertain.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܨܲܝܵܡܹ̈ܐ ܟܲܢܸܫܘ","severity":"info","text":"The direct address 'Come, fasters, gather' marks a rhetorical shift to exhortation, typical of Jacob's homiletic style, and serves as a climax in the passage.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bride of light' is ambiguous: it may be the Church, the soul, or a personification of the fast itself.","'Daughter of the day' and 'daughter of the refections' are obscure personifications; their referents are not explicitly defined in the text."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܨܵܝ̇ܡܵܐ ܒܚܘܼܒܹܗ ܘܥܲܠ ܕܲܪܓܼܝܼܓܼܵܐ ܕܡܸܢܹܗ ܬܹܐܟܼܘܿܠ:\nܛܥܵܬܹܗ ܠܠܲܚܡܵܐ ܒܪܸܓܿܬܹܗ ܕܚܲܬܼܢܵܐ ܕܝܲܐܝܼܒܼܵܐ ܠܹܗ܀ ܐܲܝܟܵܐ ܚܙܸܐ ܠܟܼܘܿܢ ܟܲܠܬܼܵܐ ܕܐܲܟܼ̇ܠܵܐ ܠܚܲܬܼܢܵܐ ܡܸܡܬܼܘܿܡ:\nܐܵܘ ܠܲܒܼܬܼܘܼܠܬܵܐ ܕܣܝܼܡ ܠܵܗ̇ ܡܟܼܝܼܪܵܗ̇ ܥܲܠ ܦܵܬܼܘܿܪܵܐ܀ ܪܸܓܲܬ̤ ܪܸܚܡܲܬ̤ ܨܵܡܲܬ̤ ܟܸܦܢܲܬ̤ ܩܸܪܒܲܬ̤ ܐܸܟܼܠܲܬ̤:\nܒܸܣܡܲܬ̤ ܫܸܡܢܲܬ̤ ܥܸܠܲܬ̤ ܝܸܪܬܲܬ̤ ܓܲܙܹܗ ܕܐܲܒܼܵܐ܀ ܒܨܵܘܡܵܐ ܚܙܵܬܹܗ ܟܲܕܼ ܡܸܬܼܟܲܬܲܫ ܥܲܡ ܐܲܪܟܿܘܿܢܵܐ:\nܨܵܡܲܬ̤ ܥܲܡܹܗ ܘܕܲܗܘ̤ܵܐ ܕܸܒܼܚܵܐ ܩܨܵܬܹܗ ܠܲܒܼ̈ܢܹܝܗ̇܀ ܪܲܓܼܬܹܗ ܒܕܲܒܼܪܵܐ ܥܲܠ ܕܲܚܠܵܦܹܝܗ̇ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ:\nܘܗܵܐ ܡܸܬܼܟܲܫܦܵܐ() ܕܬܹܐܟܼܘܿܠ ܬܸܣܒܲܥ ܡ̣ܢ ܫܲܦܝܼܪܵܐ܀ ܒܲܣܝܼܡ ܨܵܘܡܵܐ ܠܥܹܕܬܵܐ ܡܟܼܝܼܪܬܹܗ ܕܝܼܚܝܼܕܼܵܝܵܐ:\nܘܲܒܼܫܘܼܠܵܡܹܗ ܚܵܙ̇ܝܵܐ ܠܚܲܬܼܢܵܐ ܒܫܘܼܚܵܐ ܪܲܒܵܐ܀ ܗܵܐ ܨܲܝܵܡܹ̈ܐ ܠܥܹܐܕܼܵܟܼ ܚܵܝ̇ܪܝܼܢ ܒܲܪ ܐܲܠܵܗܵܐ:\nܕܬܲܝܬܸܐ ܫܲܝܢܵܟܼ ܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܟܼ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ܀ ܩܲܒܸܿܠ ܨܵܘܡܲܢ ܘܲܥܒܸܕܼ ܫܲܝܢܵܟܼ ܥܲܠ ܐܲܖ̈ܥܵܬܲܢ:\nܫܘܼܒܼܚܵܐ ܠܖ̈ܲܚܡܹܐ ܕܫܲܠܚܘܼܟܼ ܠܐܲܪܥܵܐ ܕܬܸܫܬܲܝܲܢ ܒܵܟܼ܀ ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܲܬܼܪܹܝܢ ܕܥܲܠ ܨܵܘܡܵܐ.","english":"The fast in its love and upon the ladder of its ascent from it, it eats. Its error is the bread in its desire of the sinner who is hostile to it. Where have you seen the bride who eats the sinner at any time? Or the virgin who has set her dowry upon the table? Desire, mercy, she fasted, she hungered, she drew near, she ate. She delighted, she heard, she entered, she inherited the treasure of the father. In the fast she saw him when he was contending with the archangel. She fasted with him, and the sacrifice became the portion of her limbs. His desire in the wilderness over her replacement was contending. And behold, she is beseeching that she may eat and be satisfied from the beautiful one. The fast is pleasant for the Church, the dowry of the Only-begotten. And at its conclusion she sees the sinner in great glory. Behold, the fasters for your feast, O son of God, are in need, that you may bring your abundance from your treasure house to the forty days. Accept our fast and make your abundance to be upon our lands. Glory to the mercies that sent you to the earth that we may be watered by you. The end of the second memra on the fast.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܠܬܼܵܐ","severity":"info","text":"The Syriac word kaltā can mean both 'bride' and 'daughter-in-law'; here it is likely a figure for the Church as the bride of Christ, a common ecclesiological image in Jacob of Serugh.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܓܲܙܵܟܼ","severity":"info","text":"The phrase 'treasure house' (bēt gaz(z)ā) echoes the biblical 'treasury' (e.g., Ps 135:4 LXX) and is used in Syriac liturgical poetry for the divine store of blessings, especially in the context of the forty days of Lent.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܪܒܲܥܦܸܢ̈ܝܵܢ","severity":"info","text":"The 'forty days' (arbaʿpīnā) refers to the Lenten fast of forty days, a standard period in Syriac Christianity, though its exact computation varied. Jacob of Serugh's memre on fasting often emphasize this number.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܲܬܼܪܹܝܢ ܕܥܲܠ ܨܵܘܡܵܐ","severity":"info","text":"The closing formula identifies this as the end of the second memra (metrical homily) on fasting, confirming the passage's place as the conclusion of a two-part work within Jacob's corpus.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The address 'son of God' (bar ʾalāhā) is a Christological title used in Syriac liturgical poetry; Jacob of Serugh's works were widely read in the Syriac Orthodox tradition and often copied in liturgical manuscripts.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܟܲܫܦܵܐ","severity":"caution","text":"The reading 'beseeching' (mitkašpā) is uncertain; the Syriac text shows a variant or scribal correction. The sense is clear from context, but the exact form may reflect a later editorial intervention.","cites":[{"key":"ed:dsc-363","label":"source edition: On the Lenten Fast II","url":"https://syriaccorpus.org/363"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bride' and 'the virgin' in the passage is ambiguous: they may be allegorical figures for the Church or for the personified fast itself. The translation takes them as distinct images for the Church.","The phrase 'her replacement' (ܕܲܚܠܵܦܹܝܗ̇) is ambiguous: it could refer to a substitute for the fasting person or to a change in the object of desire. The translation opts for 'her replacement' as a personified figure."],"confidence":"high","notes":[]}]}