{"slug":"dsc-364","id":"syriac:dsc:dsc-364","title":"On the Lenten Fast III","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":0.010611},"source":{"registry_id":"syriac:dsc:dsc-364","work_id":"dsc-364","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/364"},"stats":{"passages":16,"english_words":4067,"coptic_letters":0,"commentary_units":94,"commentary_kinds":8,"derived_notes":0,"ambiguities":30,"work_notes":4,"external_links":3,"timeline":5},"summary":{"work":"dsc-364","abstract":"Jacob of Serugh's metrical homily 'On the Lenten Fast III' is a Syriac liturgical poem composed for the pre-Paschal fast, likely in the late 5th to early 6th century. It employs rhetorical invocations and ascetic imagery—such as the 'arena of righteousness' and 'ladder'—to exhort the faithful to spiritual combat through fasting. The text survives in multiple West Syriac manuscripts, with earliest witnesses from the 6th–7th centuries, and was incorporated into Lenten lectionaries for catechetical and paraenetic purposes. The edition lacks a critical apparatus, and variant numbering (e.g., Homily 23 vs. 25) suggests scribal or editorial discrepancies.","historical_context":"Jacob of Serugh (c. 451–521) was a prominent Syriac poet and theologian of the West Syriac tradition, active in the region of Serugh (modern-day Suruç, Turkey) during the late 5th to early 6th century. This homily was composed for the pre-Paschal fast, a period of intense liturgical and ascetic preparation for Easter in the Syriac Christian communities. The text reflects the Miaphysite Christological context of the time, though Jacob's works were later adopted across Syriac denominations. The homily survives in multiple West Syriac manuscripts, with the earliest dated to the 6th–7th centuries, indicating a robust transmission within monastic and cathedral libraries. Its incorporation into Lenten lectionaries underscores its role in communal worship and moral instruction. The edition collates several exemplars but does not provide a critical apparatus, limiting textual analysis. The presence of Coptic cues in the edition suggests later liturgical use in Egyptian contexts, attesting to the homily's broader reception.","significance":"This homily exemplifies Jacob of Serugh's distinctive homiletic style, blending rhetorical appeals with vivid ascetic imagery to engage the faithful. It is a key witness to the development of Syriac Lenten liturgy and the theological emphasis on fasting as spiritual combat. The text's transmission across West Syriac and Coptic traditions highlights its enduring influence in Eastern Christian ascetic and liturgical practice.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh, during which he composed this metrical homily for the pre-Paschal fast."},{"date":"6th–7th centuries","event":"Earliest surviving Syriac manuscripts of the homily, indicating early transmission."},{"date":"Late 5th–early 6th c.","event":"Composition of the homily, based on internal liturgical references and Jacob's known period of activity."},{"date":"Medieval period","event":"Incorporation into West Syriac Lenten lectionaries for weekday readings."},{"date":"Later centuries","event":"Use in Coptic liturgical contexts, as evidenced by Coptic cues in the edition."}],"relations":[{"work":"Jacob of Serugh's other Lenten homilies","relation":"Part of a cycle on Lent, sharing themes and rhetorical structure","key":"","label":null,"url":null},{"work":"Syriac ascetic literature (e.g., Ephrem the Syrian)","relation":"Continues the tradition of athletic and military imagery for spiritual combat","key":"","label":null,"url":null},{"work":"West Syriac liturgical lectionaries","relation":"Used as a catechetical and paraenetic reading during Lent","key":"","label":null,"url":null},{"work":"Coptic liturgical tradition","relation":"Later reception indicated by Coptic cues in the edition","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 and his works."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader religious and liturgical context for the homily."},{"key":"wikipedia:Lent","label":"Lent","url":"https://en.wikipedia.org/wiki/Lent","reason":"Historical and liturgical background of the pre-Paschal fast."}],"cautions":["The edition does not provide a critical apparatus for variant readings; textual discrepancies (e.g., homily numbering 23 vs. 25) may reflect scribal or editorial errors.","No single autograph survives; the earliest manuscripts date from the 6th–7th centuries, leaving a gap between composition and extant witnesses.","The dating of the homily relies on internal liturgical references and Jacob's known period of activity, which is broadly defined as late 5th to early 6th century."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000482,"generated":"2026-11-15T02:14:56Z"},"checks":{"work":"dsc-364","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":94,"english_words":4067,"source_letters":14882,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) composed this metrical homily for the pre-Paschal fast. The dating rests on internal liturgical references and Jacob’s known period of activity in the late fifth to early sixth century.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witnesses from the 6th–7th centuries. The edition collates several West Syriac exemplars, though no single autograph exists.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was incorporated into the West Syriac liturgical cycle for Lent, often read on weekdays of the fast. Its use in monastic lectionaries attests to its catechetical and paraenetic function.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for variant readings across manuscripts. Readers should consult the cited source for textual notes on disputed passages.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"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: 16 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{"ed:dsc-364":{"label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ\nܡܐܡܪܐ .ܟܗ. .ܓ.() ܕܥܲܠ ܨܵܘܡܵܐ ܩܲܕܝܼܫܵܐ ܕܐܲܪܒܥܝܼܢ. .ܓ.() ܕܥܲܠ ܨܵܘܡܵܐ ܩܲܕܝܼܫܵܐ ܕܐܲܪܒܥܝܼܢ. ܠܫܲܪܒܹܗ ܕܨܵܘܡܵܐ ܬܘܼܒܼ ܣܵܒܹ̇ܟܼ ܐ̄ܢܵܐ ܠܲܡܡܲܠܵܠܘܼ:\nܐ̄ܫܘܵܢܝ ܪܲܒܿܘܼܠܝܼ ܕܐܹܡܲܪ ܘܐܵܘܬܲܪ ܠܲܕܼܫܵܡܲܥ̇ ܠܝܼ܀ ܥܲܠ ܝܵܘ̈ܡܵܬܼܵܐ ܕܬܼܵܒܼ̇ܥܝܼܢ ܪܲܗܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܗܵܐ ܪܵܦܹ̇ܬܼ ܒܝܼ ܡܹܐܡܪܵܐ ܗܲܒܼ ܠܝܼ ܕܒܼܵܟܼ ܐܹܡܲܠܸܠ܀ ܡܲܠܦܵܢܝ ܟܹܐܢܵܐ ܐܲܗܓܵܢܝ ܫܲܪܒܵܐ ܡܠܸܐ ܝܘܼܬܼܖ̈ܵܢܹܐ:\nܕܐܸܬܼܢܸܐ ܫܲܪܒܹܗ ܠܥܹܕܬܵܐ ܕܚܲܣܝܼܬܿ ܒܲܕܼܒܼܝܼܚܘܼܬܼܵܟܼ܀ ܗܵܐ ܝܘܼܠܦܵܢܵܐ ܕܢܲܚ̣ ܕܲܢܡܲܠܸܠ ܢܲܗܝܼܪܵܐܝܼܬܼ:\nܖ̈ܵܚܡܲܝ ܩܘܼܫܬܵܐ ܗܲܒܼܝ ܠܝܼ() ܨܵܘܬܵܐ ܕܲܢܒܲܣܸܡܟܼܘܿܢ܀ ܬܵ. ܨܲܝܵܡܹ̈ܐ ܕܥܲܠ ܦܵܬܼܘܿܪܹܗ ܕܡܲܠܟܵܐ ܢܸܓܼܢܸܐ:\nܘܲܕܼܠܵܐ ܠܲܚܡܵܐ ܢܸܒܼܣܲܡ ܝܵܘܡܵܢ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܬܵܘ ܐܲܬܼܠܹܝ̈ܛܹܐ ܕܥܲܠܘ ܠܐܵܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܢܡܲܠܸܠ ܗܵܫܵܐ ܥܲܠ ܚܸܙܘܵܢܹ̈ܐ() ܕܨܵܘܡܵܐ ܡܵܢܵܘ܀ ܬܵܘ ܕܲܠܒܼܝܼܫܝܼܢ ܙܲܝܢܵܐ ܕܲܚܫܝܼܠ ܡ̣ܢ ܙܸܕܼ̈ܩܵܬܼܵܐ:\nܣܕܼܘܿܪܘ ܒܲܩܪܵܒܼܵܐ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ ܡܬܲܚ̣ ܠܸܓܼܝܘܿܢܵܘ̈ܗܝ܀ ܬܵܘ ܟܲܫܝܼܖܹ̈ܐ ܕܫܵܕܹܝܢ ܓܹܐܖܹ̈ܐ ܕܲܨ̈ܠܵܘܵܬܼܵܐ:\nܬܟܲܒܼܘ() ܠܲܩܪܵܒܼܵܐ ܕܫܹܐܕܹ̈ܐ ܓܵܙ̇ܡܝܼܢ ܥܲܠ ܨܵܘܡܲܝ̈ܟܘܿܢ܀ ܗܵܐ ܣܸܡܵܠܵܐ ܣܕܼܝܼܪܵܐ ܒܕܲܪܵܐ ܥܲܠ ܝܲܡܝܼܢܵܐ:\nܪܗܲܛܘ ܠܲܫܡܲܝܵܐ ܕܥܲܬܼܘ ܒܐܵܓܼܘܿܢܵܐ ܕܢܸܨܚܵܢܲܝ̈ܟܘܿܢ܀ ܡܥܵܕܼ ܗ̣̄ܘ ܨܵܘܡܵܐ ܕܢܲܝܬܸܐ ܟܠܝܼ̈ܠܹܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܠܐ̄ܢܵܫܵܐ ܕܪܲܚܡܘܼܗܝ ܘܲܒܼܢܸܨ̈ܚܵܢܹܐ ܢܲܥܬܲܪ ܐܸܢܘܿܢ܀ ܡܥܵܕܼ ܗ̣̄ܘ ܕܢܸܦܟܿܘܿܪ ܠܲܒܼܥܸܠܕܲܪܵܐ ܩܕܼܵܡ ܨܲܝܵܡܹ̈ܐ:\nܘܲܒܼܬܲܟܼܬܘܼܫܵܐ (ܢܡܲܟܸܟܼ ܥܘܼܫܢܵܐ() ܕܪܹܫܵܐ ܕܐܵܐܲܪ܀","english":"Of the Holy Mar Jacob of Serugh\n\nHomily 23, On the Holy Fast of Forty Days\n\nAgain concerning the narrative of the Fast, I intend to speak.\n\nMy great hope is that I may speak and profit those who hear me. Concerning the days that follow the course of righteousness.\n\nBehold, I am eager; give me a discourse so that I may speak with you. My teacher is sad; my meditation is a narrative full of virtues.\n\nThat its narrative might be established for the Church which has trusted in your piety. Behold, a teaching that I may speak clearly.\n\nLovers of truth, give me your ear that I may delight you. Come, O fasters who are at the table of the king and are victorious,\n\nAnd who, without bread, are spiritually delighted day by day. Come, O athletes who have ascended to the arena of righteousness,\n\nAnd speak now concerning the visions of the fast, the teacher. Come, those who are clothed in the armor of the strong from the alms,\n\nArrange for battle against the slanderer who lies in wait for his legions. Come, O valiant ones who cast spears of prayers,\n\nSubdue the battle against demons who threaten your fasts. Behold, a ladder is set in the air upon the sea;\n\nRun to heaven which is opened by the arena of your victories. Again, it is the fast that brings crowns of righteousness\n\nTo the one who loves it and enriches him with victories. Again, it is that which makes the creditor poor before the fasters,\n\nAnd through humility lowers the pride of the head of the air.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܐܡܪܐ .ܟܗ. .ܓ.","severity":"info","text":"The Syriac text numbers the homily as 23 (ܟܓ), but the English draft gives 'Homily 23'. The numeral .ܟܗ. (25) appears in the edition; this may be a scribal or editorial variant.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a series of invocations ('Come, O fasters...') that structure the narrative as a rhetorical appeal, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'arena of righteousness' (ܐܵܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ) and 'armor of the strong' evoke athletic and military imagery common in Syriac ascetic literature, likening fasting to spiritual combat.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܸܡܵܠܵܐ ܣܕܼܝܼܪܵܐ ܒܕܲܪܵܐ ܥܲܠ ܝܲܡܝܼܢܵܐ","severity":"info","text":"The image of a ladder set in the air upon the sea may allude to Jacob's vision at Bethel (Gen 28:12) or to the 'ladder of virtues' in ascetic tradition, though no direct citation is given.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This homily is part of Jacob of Serugh's cycle on Lent, widely transmitted in Syriac manuscripts and later used in liturgical contexts, as indicated by the Coptic cues in the edition.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The homily number is given as 23 in the English draft but as 25 (ܟܗ) in the Syriac text; the correct number is uncertain.","The phrase 'head of the air' (ܪܹܫܵܐ ܕܐܵܐܲܪ) may refer to a demonic figure or a cosmic entity, but the exact referent is ambiguous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܡܥܵܕܼ ܗ̣̄ܘ ܕܢܲܦܸܩ ܐ̄ܖ̈ܵܙܹܐ ܟܣܲܝ̈ܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ:\nܘܢܸܓܼܠܸܐ ܠܥܵܠܡܵܐ ܥܲܠ ܒܵܪܘܿܝܹܗ ܒܬܲܗܪܵܐ ܪܲܒܵܐ܀ ܡܸܫܟܲܚ ܨܵܘܡܵܐ ܚܸܠܡܹ̈ܐ ܠܡܸܦܫܲܪ ܘܩܸܛܖܹ̈ܐ ܠܡܸܫܪܵܐ:\nܘܟܼܠ ܟܲܣ̈ܝܵܬܼܵܐ ܢܲܦܸܩ ܢܸܦܪܘܿܣ ܥܲܠ ܐܸܓܵܖܹ̈ܐ܀ ܦܫܝܼܩ ܠܹܗ ܠܨܵܘܡܵܐ ܚܲܝܠܵܐ ܕܢܘܼܪܵܐ ܠܲܡܕܲܥܵܟܼܘܼ:\nܘܡ̣ܢ ܓܵܘܙܲܠܬܵܐ ܛܲܠܵܐ ܢܸܪܘܿܣ ܥܲܠ ܨܲܝܵܡܹ̈ܐ܀ ܐܝܼܬܼ ܒܹܗ ܚܲܝܠܵܐ ܕܲܠܚܲܝ̈ܘܵܬܼܵܐ ܨܵܘܡܵܐ ܢܲܠܸܦ:\nܘܢܲܪܡܸܐ ܒܠܵܡܵܐ ܒܦܘܼܡܵܐ ܕܚܝܼܠܵܐ ܕܐܲܖ̈ܝܵܘܵܬܼܵܐ܀ ܡܘܼܫܹܐ ܒܨܵܘܡܵܐ ܡܛ̣ܵܐ ܕܠܲܫܟܼܝܼܢܬܹܗ ܕܪܵܡܵܐ ܢܸܚܙܸܐ:\nܘܐ̄ܖ̈ܵܙܹܐ ܟܣܲܝ̈ܵܐ ܢܡܲܠܸܠ ܥܲܡܹܗ ܡ̣ܢ ܥܲܪܦܸܠܵܐ܀ ܐܲܝܟܼ ܕܲܠܠܲܚܡܵܐ ܐܲܟܼܠܹܗ ܠܨܵܘܡܵܐ ܒܛܘܼܪܵܐ ܡܘܼܫܹܐ:\nܘܲܫܡܸܢ ܘܲܫܦܲܪ ܘܐܸܙܕܲܗܝܼ ܒܹܗ ܕܠܵܐ ܡܹܐܟܼܘܼܠܬܵܐ܀ ܨܵܡ̣ ܡ̣ܢ ܠܲܚܡܵܐ ܘܥܲܠ ܦܵܬܼܘܿܪܹܗ ܓܢ̣ܵܐ ܕܐܲܠܵܗܵܐ:\nܐܸܟܲܠ̣ ܢܘܼܗܪܵܐ ܘܐܸܫܬܝܼ ܙܝܼܘܵܐ ܘܲܩܢ̣ܵܐ ܫܘܼܦܪܵܐ܀ ܐܸܬܼܒܲܣܲܡ ܗ̄ܘ̣ܵܐ ܒܚܲܡܪܵܐ ܕܲܥܨܝܼܪ ܡ̣ܢ ܥܲܖ̈ܦܸܠܹܐ:\nܘܲܩܢ̣ܵܐ ܓܵܘܢܵܐ ܕܫܲܠܗܹܒܼܝܼܪܬܼܵܐ ܒܐܵܕܼܫܵܐ ܚܲܠܝܵܐ܀ ܥ̣ܒܲܕܼ ܠܹܗ ܨܵܘܡܵܐ ܚܕܼܵܐ ܫܵܪܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܚܲܝܹ̈ܐ:\nܒܗܵܝ̇ ܡܹܐܟܼܘܼܠܬܵܐ ܕܠܲܝܬܿ ܐܵܦܘܼܣܝܵܐ ܠܲܛ̈ܥܵܡܵܬܼܵܗ̇܀ ܚܙܵܬܹܗ ܕܡܵܪܝܵܐ ܡܠܵܬܹܗ ܣܲܒܼܥܵܐ ܠܗܵܘ̇ ܨܲܝܵܡܵܐ:\nܘܲܒܼܓܸܠܝܵܢܵܘ̈ܗܝ ܡܸܬܼܦܲܛܲܡ ܗ̄ܘ̣ܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܐܲܥܠܹܗ ܨܵܘܡܵܐ ܠܒܲܝܬܵܐ ܕܐ̄ܖ̈ܵܙܹܐ ܘܩܵܡ̣ ܚ̣ܵܘܝܼ ܠܹܗ:\nܒܝܼܪܲܬܼ ܥܵܠܡܵܐ() ܟܲܕܼ ܡܸܬܼܒܲܢܝܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܸܡ܀ ܐܸܨܛܲܠܲܠ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܝܲܩܝܼܖ̈ܵܬܼܵܐ:\nܘܲܢܗܲܪ ܗܵܘܢܹܗ ܕܲܠܟܲܣ̈ܝܵܬܼܵܐ ܒܓܸܠܝܵܐ ܢܸܚܙܸܐ܀","english":"of the fast, that it brings forth hidden mysteries from the house of God, and reveals to the world its Creator in great wonder. The fast is able to loosen bonds and dissolve knots, and it brings forth all hidden things, revealing them upon the tablets. The fast has made easy the power of the mountain for the understanding of the mind, and from the fleece it sprinkles dew upon the fasters. There is in it power that the fast teaches to the beasts, and it casts a bridle into the mouth of the mighty one of the lions. Moses, by fasting, attained to see the high place of his Lord, and hidden mysteries spoke with him from the cloud. As if he ate bread, Moses consumed the fast on the mountain, and he heard, and it was pleasing, and he rejoiced in it without food. He fasted from bread, and at the table of God he partook; he ate light and drank radiance, and he acquired beauty. He was delighted with wine pressed from the clouds, and he acquired the inner chamber of the flaming bush in sweet fragrance. The fast made for him a beginning of a life full of that food which has no end to its flavors. The vision of the Lord, his word, was sufficient for that faster, and by his revelations he was nourished spiritually. The fast brought him into the house of mysteries and stood to show him the inheritance of the world, while being nourished from nothing. He was purified from heavy foods, and his tent of hidden things was revealed and he saw openly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܖ̈ܵܙܹܐ","severity":"info","text":"The Syriac term ܐ̄ܖ̈ܵܙܹܐ (ārāzē, 'mysteries') is a plural form of ܐܪܙܐ (rāzā), a loanword from Middle Persian that in Syriac Christian usage denotes hidden divine truths or sacramental mysteries. Here it is paired with ܟܣܲܝ̈ܵܐ (kasyā, 'hidden'), reinforcing the idea of esoteric knowledge revealed through fasting.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses on the mountain","severity":"info","text":"The reference to Moses fasting on the mountain and receiving the law from the cloud (lines 9–12) alludes to Exodus 24:18 and 34:28, where Moses fasts forty days before receiving the tablets. Jacob of Serugh interprets this as a type of the Lenten fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"flaming bush","severity":"info","text":"The 'inner chamber of the flaming bush' (ܓܵܘܢܵܐ ܕܫܲܠܗܹܒܼܝܼܪܬܼܵܐ) alludes to the burning bush of Exodus 3, where God appeared to Moses. Jacob of Serugh uses this as a symbol of the mystical vision attained through fasting.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"fast as bridle for lions","severity":"info","text":"The image of the fast casting a bridle into the mouth of lions (line 8) parallels a common ascetic trope in Syriac literature, where fasting tames the 'beasts' of the passions. Compare Ephrem, Hymns on Faith 10.3.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative of Moses","severity":"info","text":"This passage forms a narrative unit within the homily, shifting from general praise of the fast to a specific biblical exemplum (Moses). The repetition of ܨܵܘܡܵܐ (ṣawmā, 'fast') as subject of active verbs (brings forth, loosens, teaches) creates a personification that structures the argument.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fast as spiritual nourishment","severity":"info","text":"Jacob's description of Moses being nourished by light and radiance (line 14) reflects a theme in Syriac mystical theology, later developed by Isaac of Nineveh, where fasting leads to a non-material sustenance. This passage was influential in monastic circles.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the fleece it sprinkles dew' (line 6) is obscure; it may refer to Gideon's fleece (Judges 6:37–40) as a type of divine provision, or to a lost exegetical tradition. The reading here follows the English draft's interpretation as a metaphor for spiritual refreshment."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܝܵܩ̇ܪܝܼܢ ܖܸ̈ܓܼܫܹܝܗ̇ ܕܢܲܦ̮ܫܵܐ ܬܸܦܸܠ:\nܡ̣ܢ ܝܑܼܕܲܥܬܼܵܐ ܟܣܝܼܬܼܵܐ ܕܐ̄ܖ̈ܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܟܠ ܬܲܠܡܝܼܕܼܵܐ ܕܡܲܣܓܸܐ ܐܵܟܹ̇ܠ ܠܵܘ ܝܵܠܘܿܦܵܐ ܗ̣̄ܘ:\nܕܲܒܼܡܹܐܟܼܘܼܠܬܹܗ ܝܵܩܲܪ ܗܵܘܢܹܗ() ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ܀ ܡܘܼܫܹܐ ܘܐܵܕܼܵܡ ܬܪܹܝܢ ܬܲܠܡܝܼ̈ܕܹܐ ܗܘ̤ܵܘ ܠܐܲܠܵܗܵܐ:\nܚܲܕܼ ܨܵܡ̣ ܘܝܼܠܸܦ̣ ܘܚܲܕܼ ܥܲܠ ܕܐܸܟܲܠ̣ ܣܸܦ̣ܪܹܗ ܐܵܘܒܸܿܕܼ܀ ܕܠܵܐ ܒܥܸܕܵܢܵܐ ܐ̄ܟܲܠ̣ ܬܲܠܡܝܼܕܼܵܐ ܦܹܐܪܵܐ ܒܲܥܕܸܢ:\nܘܲܒܼܗܵܝ̇ ܥܸܠܬܼܵܐ ܛ̣ܥܵܝܗܝ ܡܘܿܢ ܕܝܼܠܸܦ̣ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܣܵܦ̇ܪܹܗ ܪܲܒܵܐ ܐܲܣܓܿܝܼ ܦܲܩܕܹܗ ܕܠܵܐ ܢܹܐܟܼܘܿܠ ܗ̄ܘ̣ܵܐ܀ ܘܥܲܠ ܕܐܸܟܲܠ̣ ܗ̄ܘ̣ܵܐ ܬܘܼܒܼ ܝܘܼܠܦܵܢܵܐ ܠܵܐ ܩܲܒܸܿܠ̣ ܗ̄ܘ̣ܵܐ܀ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܹܗ ܡܲܕܿܥܹܗ ܘܠܸܒܹܗ ܐܸܬܼܥܲܒܿܝܼ ܗ̄ܘ̣ܵܐ:\nܘܠܵܐ ܥ̣ܪܵܐ ܢܹܐܠܲܦ ܗܵܘ̇ ܢܵܡܘܿܣܵܐ ܕܡܲܚܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܐܲܛܡܲܬ̤ ܢܲܦ̮ܫܹܗ ܒܦܹܐܪܵܐ ܕܐܸܟܲܠ̣ ܡ̣ܢ ܐܝܼܠܵܢܵܐ:\nܙܚܸܫܟܲܬ̤ ܟܸܡܗܲܬ̤ ܡ̣ܢ ܣܘܼܟܵܠܵܐ ܪܘܼܚܵܢܵܝܵܐ܀ ܐ̄ܟܲܠ̣ ܘܐܸܬܼܢܲܬܲܥ() ܡ̣ܢ ܗܵܘ̇ ܛܲܟܼܣܵܐ ܕܪܘܼܚܵܢܘܼܬܼܵܐ:\nܘܲܕܼܢܹܐܠܲܦ ܬܘܼܒܼ ܠܵܐ ܐܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܕܝܼܩܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܝܸܩܪܲܬ̤ ܥܠܵܘܗܝ ܗܵܝ̇ ܡܹܐܟܼܘܼܠܬܵܐ ܕܐܸܬܼܝܲܥܲܢ ܒܵܗ̇:\nܘܥܲܠ ܕܲܒܼܪܸܓܿܬܼܵܐ ܫܲܩ̣ܠܵܗ̇ ܩܛܲܠܬܹܗ ܘܬܼܘܼܒܼ ܠܵܐ ܦܲܫܪܵܗ̇܀ ܥܲܠ̣ ܕܹܝܢ ܡܘܼܫܹܐ ܒܲܪ ܠܹܘܵܝܹ̈ܐ ܕܢܹܐܠܲܦ ܐܵܦ ܗ̤ܘ:\nܘܲܢ̣ܛܲܪ ܢܲܦ̮ܫܹܗ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܕܠܵܐ ܢܹܐܩܲܪ ܒܵܗ̇܀ ܐܲܪܓܸܫ̣ ܒܐܵܕܼܵܡ ܕܡܸܛܠ ܕܐܸܟܲܠ̣ ܛܲܪܕܹܗ ܪܲܒܹܿܗ:\nܘܲܚܣܲܠ̣ ܦܘܼܡܹܗ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܕܢܸܗܘܸܐ ܢܲܗܝܼܪ܀ ܒܗܵܘܢܵܐ ܪܲܒܵܐ ܕܵܩܹܗ ܠܨܵܘܡܵܐ ܕܡܸܫܟܲܚ ܡܲܠܸܦ:\nܐ̄ܖ̈ܵܙܹܐ ܟܣܲܝ̈ܵܐ ܘܲܣܬܼܝܼܖ̈ܵܬܼܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ܀","english":"from food the perceptions of the soul become heavy; from knowledge the hidden mysteries of God are concealed. Every disciple who increases his eating is not a learner; by his food his worth becomes heavy, away from teaching. Moses and Adam were two disciples of God: one fasted and learned, and one because he ate lost his book. Not at the proper time did the disciple eat the fruit, and by that cause his error increased, that he learned from God. His great teacher commanded him not to eat, and because he ate, he could no longer receive teaching. From his food his mind and heart became heavy, and he could not learn that law which was to give him life. He darkened his soul by the fruit he ate from the tree; his reasoning was darkened from spiritual understanding. He ate and became heavy from that order of spirituality, and he could no longer learn what would give him worth. That food which he took weighed upon him, and on the mountain it took his life and did not release it. But Moses, son of Levi, also learned and kept himself from food, that he might not become heavy by it. He perceived in Adam that because he ate, his master expelled him, and he restrained his mouth from foods that are heavy. By this great sign he pursues the fast, which can teach hidden mysteries and secrets of the house of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܝܵܩ̇ܪܝܼܢ ܖܸ̈ܓܼܫܹܝܗ̇ ܕܢܲܦ̮ܫܵܐ ܬܸܦܸܠ","severity":"info","text":"The opening couplet contrasts food and knowledge: food weighs down the soul’s perceptions, while hidden divine mysteries are concealed from knowledge. This sets up the poem’s central antithesis between eating and learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܘܐܵܕܼܵܡ ܬܪܹܝܢ ܬܲܠܡܝܼ̈ܕܹܐ ܗܘ̤ܵܘ ܠܐܲܠܵܗܵܐ","severity":"info","text":"Jacob presents Adam and Moses as two disciples of God, a typological pairing. The allusion is to Genesis 2–3 (Adam’s fall) and Exodus 24:18; 34:28 (Moses’ forty-day fast on Sinai).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fast) is the poem’s key virtue. In Syriac ascetic tradition, fasting is not merely abstinence but a means of spiritual perception and revelation, as developed in the memre of Jacob and Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܘܼܫܹܐ ܒܲܪ ܠܹܘܵܝܹ̈ܐ","severity":"info","text":"Moses is called ‘son of Levi’ (bar Lewāyē), a genealogical detail that aligns him with the priestly tribe. This reflects a Syriac exegetical tradition that emphasizes Moses’ Levitical identity as a model for ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܘܢܵܐ ܪܲܒܵܐ ܕܵܩܹܗ ܠܨܵܘܡܵܐ","severity":"info","text":"The passage concludes by returning to the opening theme: the fast as a ‘great sign’ (hāwṯā rabbā) that teaches hidden mysteries. This ring composition reinforces the homily’s rhetorical unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܢܹܐܠܲܦ ܬܘܼܒܼ ܠܵܐ ܐܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܕܝܼܩܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ","severity":"caution","text":"The Syriac here is textually uncertain: the verb ܕܝܼܩܲܪ (dīqar) may be a scribal error for ܕܢܹܐܩܲܪ (d-neqqar, ‘to give worth’). The English draft reads ‘give him worth’, but the manuscript reading is ambiguous.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܝܼܩܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ (dīqar hwā lēh) is ambiguous: it may be a corruption of ܕܢܹܐܩܲܪ (d-neqqar, ‘to give worth’) or a rare form of ܝܩܪ (yqar, ‘to be heavy’). The English draft adopts the former reading.","The identity of the ‘great teacher’ (ܣܵܦ̇ܪܹܗ ܪܲܒܵܐ) in the Adam narrative is not specified; it could be God or an angelic instructor, a point left open in the Syriac."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܒܡܲܟܿܝܼܟܼܘܼܬܹܗ ܝܲܠܦܹܗ ܠܨܵܘܡܵܐ ܕܒܹܗ ܡܸܬܼܦܲܬ̈ܚܵܢ:\nܥܲܝ̈ܢܹܐ ܕܢܲܦ̮ܫܵܐ ܕܬܸܗܘܸܐ ܡܕܼܝܼܩܵܐ ܥܲܠ ܟܲܣ̈ܝܵܬܼܵܐ܀ ܚ̣ܙܵܐ ܕܥܲܠ ܕܐܸܟܲܠ̣ ܐܵܕܼܵܡ ܐܲܦܩ̣ܘܼܗܝ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ:\nܘܨܵܡ̣ ܗ̤ܘ ܕܢܸܥܘܿܠ ܘܠܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܒܫܘܼܦܪܹܗ ܢܸܚܙܸܐ܀ ܣܕܲܪ ܗ̄ܘ̣ܵܐ ܨܵܘܡܵܐ ܠܘܼܩܒܲܠ ܪܸܓܿܬܼܵܐ ܕܗܵܝ̇ ܡܹܐܟܼܘܼܠܬܵܐ:\nܕܢܸܗܘܸܐ ܢܲܗܝܼܪ ܠܲܡܩܲܒܵܠܘܼ ܣܲܓܿܝܼ̈ܐܵܬܼܵܐ܀ ܐܸܣܬܲܦܲܩ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܝܲܩܝܼܖ̈ܵܬܼܵܐ܀ ܕܢܸܗܘܸܐ ܐܵܚܹ̇ܕܼ ܟܠܗܘܿܢ ܥܘܼܡ̈ܩܹܐ ܕܐܲܠܵܗܘܼܬܼܵܐ܀ ܒܨܵܘܡܵܐ ܢܗܲܪ ܗ̄ܘ̣ܵܐ ܐܲܝܟܼ ܠܲܡܦܹܝܕܼܵܐ ܕܢܘܼܗܪܵܐ ܪܲܒܵܐ:\nܥܕܲܡܵܐ ܕܲܢܡܘܼܫ ܟܠܗܘܿܢ ܩܸܦ̈ܠܹܐ ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ܀ ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܥܲܡ ܐܲܠܵܗܵܐ ܓܢ̣ܵܐ ܒܫܵܪܘܼܬܼܵܐ:\nܘܲܕܼܠܵܐ ܠܲܚܡܵܐ ܒܓܲܠ̈ܠܹܐ ܕܙܝܼܘܵܐ ܡܸܬܼܒܲܣܲܡ ܗ̄ܘ̣ܵܐ܀ ܡܲܪܩܹܗ ܨܵܘܡܵܐ ܥܕܲܡܵܐ ܕܢܸܗܘܸܐ ܟ̱ܠܹܗ ܢܘܼܗܪܵܐ:\nܘܢܹܐܙܲܠ ܢܸܚܙܸܐ ܠܗܲܠ ܡ̣ܢ ܥܵܠܡܵܐ ܘܲܠܟܼܵܐ ܡܸܢܹܗ܀ ܫܵܛ̣ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܘܐܲܣܠܝܼ ܛܥܘܼܡܹ̈ܐ ܦܲܓܼܖ̈ܵܢܵܝܹܐ:\nܕܲܒܼܝܘܼܠܦܵܢܹܗ ܠܵܐ ܢܸܬܼܥܲܪܩܲܠ ܡܵܐ ܕܗܵܓܹ̇ܐ ܒܹܗ܀ ܠܠܲܚܡܵܐ ܘܡܲܝ̈ܵܐ ܗܘ̤ܵܐ ܢܘܼܟܼܪܵܝܵܐ ܒܲܕܼܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ:\nܕܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ ܚܵܫܹ̇ܟܼ ܗܵܘܢܵܐ ܘܝܵܩ̇ܪܵܐ ܢܲܦ̮ܫܵܐ܀ ܒܨܵܘܡܵܐ ܡܘܼܫܹܐ ܚܙܵܝܗܝ ܠܐܲܠܵܗܵܐ ܘܝܼܠܸܦ̣ ܐ̄ܖ̈ܵܙܵܘܗܝ:\nܕܐܸܠܘܼ ܐܸܟܲܠ ܗܵܘ̇ ܝܘܼܠܦܵܢܵܐ ܠܵܐ ܟܵܒܹ̇ܫ ܗ̄ܘ̣ܵܐ܀ ܒܨܝܼܪܘܼܬܼ ܠܲܚܡܵܐ ܘܲܓܼܠܝܼܙܘܼܬܼܵܐ ܕܡ̣ܢ ܡܹܐܟܼ̈ܠܵܬܼܵܐ:\nܥܘܼܒܵܐ ܪܘܝܼܚܵܐ ܥ̣ܒܲܕܼ ܠܹܗ ܠܗܵܘܢܹܗ ܕܢܲܣܓܸܐ ܢܹܐܚܘܿܕܼ܀ ܐܲܣ̣ܓܿܝܼ ܝܑܼܠܸܦ̣ ܐ̄ܖ̈ܵܙܹܐ ܟܣܲܝ̈ܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܘܲܒܼܝܘܼܠܦܵܢܵܐ ܛ̣ܥܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܠܲܚܡܵܐ ܕܠܵܐ ܢܹܐܟܼܘܿܠ ܗ̄ܘ̣ܵܐ܀","english":"In his humility he taught the fast through which the eyes of the soul are opened, so that it may be attentive to the hidden things. See how because Adam ate, he was expelled from Paradise; and the one who fasted entered and saw the tree of life in its beauty. He established fasting against the desire for that food, so that he might be ready to receive many things. He abstained from heavy foods, so that he might grasp all the depths of divinity. Through fasting he became like a great lamp of light, until he illuminated all the folds of creation. Forty days he was with God, hidden in the beginning, and without bread he was refreshed by rays of light. Fasting exalted him until he became entirely light, and he went and saw beyond the world and returned from it. He rejected foods and despised bodily tastes, so that in his learning nothing would disturb what he meditated upon. Bread and water became his provision, for he knew that from foods the soul becomes dark and heavy. Through fasting Moses saw God and learned his mysteries; had he eaten, he would not have mastered that teaching. Through scarcity of bread and abstinence from foods, he made a spacious vessel for his mind, so that it might increase and grasp. He learned many hidden mysteries of divinity, and through his teaching he trampled upon the bread that he did not eat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܡܲܟܿܝܼܟܼܘܼܬܹܗ","severity":"info","text":"The opening phrase 'in his humility' refers to Moses, not God, continuing the contrast from the previous passage between Moses' fasting and Adam's eating.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fasting) is central; here it is presented as a discipline that opens the 'eyes of the soul' (ʿaynē d-nafšā) to hidden divine mysteries.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam expelled from Paradise","severity":"info","text":"The reference to Adam's expulsion for eating (Gen 3:23-24) and Moses' entry to see the tree of life (Gen 2:9) are typological readings of Genesis, contrasting disobedience with ascetic discipline.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses' forty-day fast","severity":"info","text":"The forty-day fast of Moses (Exod 34:28) is here interpreted as a model for Lenten practice, with the detail of being 'refreshed by rays of light' reflecting later hagiographic embellishment.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"fasting as lamp of light","severity":"info","text":"The image of the fasting person becoming 'like a great lamp of light' parallels similar imagery in Syriac ascetic literature, e.g., in Ephrem's Hymns on Paradise, where the righteous are illumined by divine light.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܠܲܚܡܵܐ","severity":"caution","text":"The phrase 'without bread' (w-dlā laḥmā) may be a scribal error or variant; the Syriac text is ambiguous whether Moses abstained entirely or subsisted on minimal food, as the following line mentions 'bread and water' as his provision.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hidden in the beginning' (ܒܫܵܪܘܼܬܼܵܐ) could refer to Moses' initial state or to God's hiddenness; the reading taken is that Moses was hidden with God at the start of his fast.","The final clause 'trampled upon the bread' (ܛ̣ܥܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܠܲܚܡܵܐ) is ambiguous: it may mean he rejected bread symbolically or literally abstained; the translation opts for the latter."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܢܗܲܪ ܬܲܠܡܝܼܕܼܵܐ ܒܲܒܼܨܝܼܪܘܼܬܼܵܐ ܕܣܲܝܒܵܖ̈ܵܬܼܵܐ:\nܥܕܲܡܵܐ ܕܢܸܗܘܸܐ ܟ̱ܠܹܗ ܐܲܦܹ̈ܐ ܕܢܘܼܗܪܵܐ ܪܲܒܵܐ܀ ܡܬܲܩ̣ ܝܘܼܠܦܵܢܵܐ ܘܥܲܠ ܕܲܚܣܝܼܠ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ:\nܥ̣ܪܵܐ ܝܲܬܿܝܼܪܵܐ ܥܕܲܡܵܐ ܕܢܸܚܙܸܐ ܟܠ ܟܲܣ̈ܝܵܬܼܵܐ܀ ܗܵܘ̇ ܪܹܫ ܓܸܢܣܵܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܗܘ̤ܵܐ ܡܵܝܘܿܬܼܵܐ:\nܘܡܘܼܫܹܐ ܢܒܼܝܵܐ ܒܨܵܘܡܵܐ ܝܲܠܦܵܗ̇ ܠܒܼܵܪܘܿܝܘܼܬܼܵܐ܀ ܥܲܠ ܕܐܸܬܼܝܲܥܲܢ ܐܵܕܼܵܡ ܐܲܦܩ̣ܘܼܗܝ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ:\n593\nܘܲܕܼܨܵܡ̣ ܡܘܼܫܹܐ ܠܓܵܘ ܥܲܪܦܸܠܹܗ ܥܲܠ̣ ܕܐܲܠܵܗܵܐ܀ ܠܛܘܼܪܹܗ ܕܡܵܪܝܵܐ ܣܠܸܩ̣ ܨܲܝܵܡܵܐ ܘܲܚ̣ܙܵܐ ܬܲܡܵܢ:\nܒܪܝܼܬܼܵܐ ܕܐܵܬܼ̇ܝܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܸܡ ܬܸܗܘܸܐ ܡܸܕܸܡ܀ ܚܙܵܬܼܵܐ ܕܢܲܦ̮ܫܹܗ ܥܸܠܲܬ̤ ܩܵܡܲܬ̤ ܥܲܠ ܟܲܣ̈ܝܵܬܼܵܐ:\nܘܝܼܠܸܦ ܐܸܢܹܝܢ ܘܐܲܝܬܝܼ ܠܥܵܠܡܵܐ ܓܸܠܝܵܢܲܝ̈ܗܹܝܢ܀ ܒܨܵܘܡܵܐ ܪܲܒܵܐ ܗܵܘܢܵܐ ܪܲܒܵܐ ܩܢ̣ܵܐ ܥܸܒܼܪܵܝܵܐ:\nܕܲܢܣܲܝܸܟܼ ܒܹܗ ܗܘܵܝܹ̈ܐ ܘܥܵܠܡܹ̈ܐ ܘܬܼܘܼܩܵܢܲܝ̈ܗܘܿܢ܀ ܐܸܙܕܲܗܝܼ ܗ̄ܘ̣ܵܐ ܘܲܒܼܥܲܪܦܸܠܹܗ ܥ̣ܡܲܪ ܕܐܲܠܵܗܵܐ:\nܘܬܲܡܵܢ ܐܲܠܦܹܗ ܟܠܗܘܿܢ ܩܸܦܠܹ̈ܐ() ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ܀ ܒܬܲܪܬܹܝܢ ܠܘܼܚܹ̈ܐ ܟܬܲܒܼ ܠܹܗ ܪܲܒܹܿܗ ܠܡܘܼܫܹܐ ܣܸܦܪܵܐ:\nܕܝܲܕܼܥܹܗ ܕܲܡܗܝܼܪ ܘܲܡܩܲܒܸܿܠ ܗ̄ܘ̣ ܣܲܓ̇ܝܼ̈ܐܵܬܼܵܐ܀ ܚܙܵܝܗܝ ܡܲܠܦܵܢܹܗ ܕܨܲܝܵܡܵܐ ܗ̄ܘ̣ܵܐ ܘܒܼܵܥܹ̇ܐ ܢܹܐܠܲܦ:\nܘܬܲܪܬܹܝܢ ܠܘܼܚܹ̈ܐ ܡܠ̣ܵܐ ܣܝܼ̈ܡܵܬܼܵܐ ܘܝܲܗ̣̄ܒܼ ܠܹܗ ܢܸܥܬܲܪ܀ ܝܲܗ̣̄ܒܼ ܠܹܗ ܬܲܪܬܹܝܢ ܕܒܲܚܕܼܵܐ ܢܸܩܪܸܐ ܘܠܲܚܕܼܵܐ ܢܸܛܘܿܪ:\nܠܲܕܼܝܵܬܹܩܹܐ ܚܕܲܬܵܐ ܕܲܒܼܪܹܗ ܡܵܐ ܕܡܸܬܼܓܲܠܝܵܐ܀ ܒܲܚܕܼܵܐ ܠܘܼܚܵܐ ܟܬܲܒܼ ܐܘܿܪܵܝܬܵܐ ܘܲܢܛܘܼܖ̈ܵܬܼܵܗ̇:\nܘܝܲܗ̣̄ܒܼ ܠܲܣܒܲܪܬܼܵܐ ܠܘܼܚܵܐ ܐ̄ܚܪܹܬܼܵܐ ܕܬܸܬܼܦܲܫܲܩ ܒܵܗ̇܀","english":"He showed the disciple the poverty of the fasts, until the whole face of the great light became visible. He taught the teaching, and concerning how he was abstinent from food, he entered further until he saw all the hidden things. That head of the race, from food, became mortal, and Moses, the great one, through fasting, taught creation. Because Adam ate, he expelled him from Paradise, and the one who fasted, Moses, into his cloud, concerning God. To the mountain of the Lord the faster ascended and saw there creation that comes from nothing, that something becomes from nothing. The vision of his self was the cause before the hidden things, and he learned and brought to the world their revelations. Through the great fast, the great Hebrew acquired a great vision, by which he arranged in it the beings and the worlds and their orders. He was terrified and in his cloud he dwelt with God, and there he taught him all the seals of creation. On two tablets his teacher wrote for Moses the book, that he might know that he is ready and receives many things. He saw that his teacher of fasting was and desired to learn, and two tablets filled with treasures he gave him as wealth. He gave him two, that one be read and one be preserved, for the New Testament that his son would make when it is revealed. On one tablet he wrote the Torah and its ordinances, and gave the Gospel the other tablet, that it might be interpreted in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܲܪܦܸܠܹܗ","severity":"info","text":"The Syriac ܥܲܪܦܸܠܹܗ (ʿarpellēh) means 'his cloud', referring to the cloud of divine presence on Sinai. The English draft renders it as 'his cloud'.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܠܓܵܘ ܥܲܪܦܸܠܹܗ","severity":"info","text":"The ascent of Moses into the cloud and the reception of the tablets alludes to Exodus 19–34, where Moses receives the Law on Sinai. The text explicitly connects fasting with this theophany.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܪܬܹܝܢ ܠܘܼܚܹ̈ܐ","severity":"info","text":"The 'two tablets' (ܬܲܪܬܹܝܢ ܠܘܼܚܹ̈ܐ) are here interpreted as prefiguring the Old and New Testaments: one tablet contains the Torah, the other the Gospel. This typological reading is characteristic of Jacob of Serugh.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܵܘܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The passage contrasts Adam's fall through eating with Moses' ascent through fasting, forming a binary structure that reinforces the homily's central argument about the spiritual efficacy of fasting.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܸܦܪܵܐ","severity":"info","text":"The 'book' (ܣܸܦܪܵܐ) written by the teacher for Moses is identified in the following lines as the Torah and Gospel, reflecting a later Christian exegetical tradition that Moses received both Law and Gospel in prophetic form.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܸܦܠܹ̈ܐ","severity":"caution","text":"The Syriac ܩܸܦܠܹ̈ܐ (qep̄lē) is ambiguous: it can mean 'seals' or 'keys'. The English draft renders it as 'seals', but the sense of 'keys' (to creation) is also possible. The context of revelation supports either.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܩܸܦܠܹ̈ܐ ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ may mean 'seals of creation' or 'keys of creation'; the reading taken is 'seals' following the English draft.","The identity of 'his teacher' (ܡܲܠܦܵܢܹܗ) is ambiguous: it could refer to God or to an earlier figure; the context suggests God as the teacher of Moses."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܚܕܼܵܐ ܕܝܵܬܹܩܹܐ ܒܲܚܕܼܵܐ ܠܘܼܚܵܐ ܡܸܬܼܟܲܬܼܒܵܐ ܗ̄ܘ̣ܵܬܼ:\nܘܥܲܠ ܕܐܝܼܬܼ ܬܲܪܬܹܝܢ ܠܘܼܚܹ̈ܐ ܡܸܬܼܒܲܥ̈ܝܵܢ ܗ̣̄ܘܲܝ̈܀ ܚܕܼܵܐ ܠܐܘܿܪܵܝܬܵܐ ܕܲܬܼܡܲܠܸܠ ܒܵܗ̇ ܣܘܼܥܪܵܢܵܐܝܼܬܼ:\nܚܕܼܵܐ ܠܲܣܒܲܪܬܼܵܐ ܕܬܸܬܼܦܲܫܲܩ ܒܵܗ̇ ܪܘܼܚܵܢܵܐܝܼܬܼ܀ ܝܲܗ̣̄ܒܼ ܠܹܗ ܬܲܪܬܹܝܢ ܕܡܵܐ ܕܲܚܕܲܬܵܐ ܒܙܲܒܼܢܵܗ̇ ܕܸܢܚܲܬ̤:\nܠܵܐ ܐ̄ܢܵܫ ܢܹܐܡܲܪ ܕܲܠܡܘܿܢ ܬܲܪܬܹܝܢ ܐܸܬܼܚܲܕܲܬܼ ܠܲܢ܀ ܕܲܗܘ̤ܵܘ ܝܵܕܼܥ̇ܝܼܢ ܕܵܖܹ̈ܐ ܘܥܵܠܡܹ̈ܐ ܘܥܲܡ̈ܡܹܐ ܕܐܲܪܥܵܐ:\nܕܡ̣ܢ ܚܲܕܼ ܐܸܢܹܝܢ ܐܵܦ ܚܲܕܼ̈ܬܼܵܬܼܵܐ ܘܥܲܬܝܼ̈ܩܵܬܼܵܐ܀ ܒܬܲܪܬܹܝܢ ܠܘܼܚܹ̈ܐ ܡܸܣܬܲܟܲܠ ܗ̄ܘ̣ܵܐ ܢܒܼܝܼܵܐ ܪܲܒܵܐ:\nܕܙܲܒܼܢܵܐ ܐ̄ܚܪܹܢܵܐ ܐܝܼܬܼ ܠܐܲܠܵܗܵܐ ܕܲܢܡܲܠܸܠ ܒܹܗ܀ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ ܠܥܵܠܡܵܐ ܠܐܝܼ̈ܕܲܝ ܝܲܗ̣̄ܒܼ ܝܘܼܠܦܵܢܵܐ:\nܒܙܲܒܼܢܵܐ ܐ̄ܚܪܹܢܵܐ ܒܲܒܼܪܹܗ ܡܲܠܸܦ ܠܐܲܪܥܵܐ ܟ̱ܠܵܗ̇܀ ܢܒܼܝܼܵܐ ܐܲܟܼܘܵܬܼܝ ܩܵܐܹ̇ܡ ܒܵܬܲܪܝ ܡ̣ܢ ܐܲܚܲܝ̈ܟܘܿܢ:\nܕܐܵܦ ܗ̤ܘ ܨܵܘܡܵܐ ܡܲܠܸܦ ܠܐܲܪܥܵܐ ܘܢܵܗ̇ܪܵܐ ܡܸܢܹܗ܀ ܒܨܵܘܡܹܗ ܕܡܘܼܫܹܐ ܗܵܢܵܐ ܕܡܵܪܲܢ ܡܸܬܼܢܲܨܲܚ ܗ̄ܘ̣ܵܐ:\nܘܗܵܘ̇() ܡܸܢܝܵܢܵܐ ܠܗܵܘ̇ ܚܘܼܫܒܵܢܵܐ ܡܸܬܼܦܲܚܲܡ ܗ̄ܘ̣ܵܐ܀ ܠܗܵܘ̇ ܡܸܢܝܵܢܵܐ ܐܸܬܼܢܲܣܝܼ ܒܹܗ ܒܲܪ ܐܲܠܵܗܵܐ:\nܢܛܲܪ ܐܝܼܩܵܪܵܐ ܡܘܼܫܹܐ ܒܨܵܘܡܹܗ ܟܲܕܼ ܨܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ܀ ܐܵܦ ܐܹܠܝܼܵܐ ܕܒܲܪ ܐ̄ܪܵܙܵܗ̇ ܗ̄ܘ̣ܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܒܹܗ ܒܡܸܢܝܵܢܵܐ ܪܲܗܛ̣ܵܗ̇ ܠܐܘܼܪܚܵܐ ܒܨܵܘܡܵܐ ܕܲܠܒܲܟܼ܀ ܫܲܪܝܼ ܡܘܼܫܹܐ ܘܫܲܟܼܠܸܠ ܡܵܪܲܢ ܨܵܘܡܵܐ ܪܲܒܵܐ:\nܐܵܦ ܐܹܠܝܼܵܐ ܪܗܸܛ̣ ܒܲܡܨܲܥܬܼܵܐ ܛܵܘܪܵܐ ܕܲܡܛ̣ܵܝܗܝ܀ ܒܡܵܪܲܢ ܚ̣ܵܪܘ ܗ̄ܘ̣ܵܘ ܐܵܦ ܐܹܠܝܼܵܐ ܘܡܘܼܫܹܐ ܪܲܒܵܐ:\nܘܡܸܛܠ ܨܵܘܡܹܗ ܠܒܲܟܼܘ ܗ̄ܘ̣ܵܘ ܨܵܘܡܵܐ ܕܲܢܕܲܡܘܿܢ ܒܹܗ܀","english":"One covenant on one tablet was written, and two tablets were required: one for the Law, which speaks of it practically, and one for the Gospel, which is interpreted spiritually. He gave him two, that which is new in its sacrifice of the old. Do not say that the two were not renewed for us, for the generations, ages, and peoples of the earth know that from one covenant, both new and old come. On the two tablets the great prophet looked, that there is another sacrifice for God, which speaks of him. In this sacrifice he gave teaching to the world through his hands; in the other sacrifice he teaches the whole earth through his son. The prophet stands like me after you, that he also teaches the earth through fasting, and the light from it. Through the fast of Moses, this one of our Lord was revealed, and that one was filled with that thought, and was completed. To that one, the son of God was joined in it, and he kept the honor of Moses in his fast while he was fasting. Also Elijah, who was the son of the mystery of divinity, in that same fast ran his course on the path of the pure fast. Moses began and our Lord completed the great fast; also Elijah ran in the middle of the mountain that reached him. In our Lord, both Elijah and the great Moses saw, and because of his fast they were pure, fasting in him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the two tablets of the Law and the Gospel, linking them to two sacrifices: one for the world through Moses, the other for the whole earth through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܘܼܚܵܐ","severity":"info","text":"The Syriac term ܠܘܼܚܵܐ (lūḥā) means 'tablet' (of stone), here referring to the two tablets of the Law given to Moses, but also typologically to the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 31:18; 34:1","severity":"info","text":"The two tablets of the Law (Exod 31:18; 34:1) are the clear scriptural referent; the 'new sacrifice' and 'old' covenant echo typological reading of Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh frequently uses typology to link Moses and Elijah with Christ, presenting fasting as a unifying practice that reveals divine mysteries.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The pairing of Moses and Elijah as forerunners of Christ in fasting parallels the Transfiguration narrative (Matt 17:1–8), where both appear with Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the son of God was joined in it' (ܐܸܬܼܢܲܣܝܼ ܒܹܗ ܒܲܪ ܐܲܠܵܗܵܐ) is ambiguous: it may mean Christ was joined to Moses' fast or that Moses was joined to Christ's fast.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great prophet' (ܢܒܼܝܼܵܐ ܪܲܒܵܐ) is ambiguous: likely Moses, but could be a generic reference to a prophetic figure.","The phrase 'the son of God was joined in it' (ܐܸܬܼܢܲܣܝܼ ܒܹܗ ܒܲܪ ܐܲܠܵܗܵܐ) leaves unclear whether Christ joins Moses' fast or Moses joins Christ's fast."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܒܨܵܘܡܹܗ ܕܡܘܼܫܹܐ ܒܪܝܼܬܼܵܐ ܝܸܠܦܲܬ̤ ܡܸܛܠ ܡܵܪܵܗ̇:\nܕܐܲܝܟܲܢ ܥܲܒܼܕܵܗ̇ ܘܐܲܝܟܲܢ ܩܵܡܲܬ̤ ܡ̣ܢ ܠܵܐ ܡܸܕܸܡ܀ ܒܗܵܘ̇ ܕܐܹܠܝܼܵܐ ܕܵܠ̣ ܓܸܠܝܵܢܵܐ ܘܝܲܗ̣̄ܒܼ ܠܹܗ ܥܘܼܫܢܵܐ:\nܕܢܲܥܒܲܪ ܡܲܠܟܹ̈ܐ ܘܲܢܩܝܼܡ ܡܲܠܟܹ̈ܐ ܒܐܘܼܚܕܵܢܲܝ̈ܗܘܿܢ܀ ܒܗܵܢܵܐ ܕܡܵܪܲܢ ܕܲܝܘܹ̈ܐ ܣܚܝܼܦܝܼܢ ܡ̣ܢ ܕܲܖ̈ܓܲܝܗܘܿܢ:\nܘܫܲܠܝܼܛܵܢܹ̈ܐ ܫܩܝܼܠܝܼܢ ܡܸܢܗܘܿܢ ܫܘܼܠܛܵܢܲܝ̈ܗܘܿܢ܀ ܪܹܫܵܐ ܕܐܵܐܲܪ ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ ܢܦܲܠ̣ ܘܐܸܬܼܒܲܕܲܪ():\nܘܠܵܐܕܼܵܡ ܪܲܡܝܵܐ ܣܲܡ̣ܟܿܘܼܗܝ ܖ̈ܲܚܡܹܐ ܘܩܵܡ̣ ܘܐܸܬܼܟܲܬܲܫ܀ ܗܘ̤ܵܐ ܚܸܙܘܵܢܵܐ ܘܒܲܪ ܐܲܠܵܗܵܐ ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ:\nܘܲܚܠܵܦ ܐܵܕܼܵܡ ܫܲܩܠܹܗ ܠܕܲܪܹܗ ܘܐܸܬܼܟܲܬܲܫ ܒܹܗ܀ ܪܕܼܵܐ ܒܵܗ̇ ܒܐܘܼܪܚܵܐ ܗܵܝ̇ ܕܲܕܼܪܲܫ̣ܘ ܠܹܗ ܢܒܼܝܹ̈ܐ ܕܐܲܒܼܘܼܗܝ:\nܕܢܹܐܠܲܦ ܥܵܠܡܵܐ ܕܠܵܘ ܢܘܼܟܼܪܵܝܵܐ ܗ̄ܘ̣ ܡ̣ܢ ܝܵܠܘܿܕܹܗ܀ ܨܵܡ̣ ܐܲܝܟܼ ܡܘܼܫܹܐ ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܟܲܕܼ ܡܸܬܼܢܲܣܸܐ:\nܘܐܲܝܟܼ ܐܹܠܝܼܵܐ (ܪܗܸܛ̣ ܒܐܲܬܼܠܹܝܣܹ̈ܐ() ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܡܸܛܠ ܡܵܪܵܐ ܨܵܡ̣ܘ ܗ̄ܘ̣ܵܘ ܥܲܒܼ̈ܕܹܐ ܕܲܢܨܘܼܪܘܼܢܵܝܗܝ:\nܗ̤ܘ ܕܹܝܢ ܡܵܪܵܐ() ܡܸܛܠ ܐܵܕܼܵܡ ܨܵܡ̣ ܘܐܸܬܼܢܲܣܝܼ܀ ܨܵܡ̣ ܓܹܝܪ ܡܘܼܫܹܐ ܘܠܵܐܕܼܵܡ ܡܸܕܸܡ ܠܵܐ ܥܲܕܲܪ ܗ̄ܘ̣ܵܐ:\nܘܨܵܡ̣ ܐܹܠܝܼܵܐ ܘܚܵܘܒܲܬܼ ܓܵܘܵܐ ܠܵܐ ܐܸܬܼܦܲܪܥܲܬ̤܀ ܐܵܦܠܵܐ ܗܸܢܘܿܢ ܡܸܛܠ ܐܵܕܼܵܡ ܨܵܡ̣ܘ ܢܸܬܼܥܲܕܲܪ:\nܐܸܠܵܐ ܢܚܵܘܘܿܢ ܕܐܲܝܟܲܢ ܨܵܐܹ̇ܡ ܡܵܪܹܗ ܚܠܵܦܵܘܗܝ܀ ܠܨܵܘܡܹܗ ܕܲܒܼܪܵܐ ܨܵܪܘ ܗ̄ܘ̣ܵܘ ܨܲܠܡܵܐ ܡ̣ܢ ܨܵܘܡܲܝ̈ܗܘܿܢ:\nܕܬܸܪܓܲܫ ܐܲܪܥܵܐ ܒܛܸܒܵܐ ܕܐܘܼܪܚܹܗ ܘܟܸܢ ܕܵܢܲܚ̇ ܒܵܗ̇܀ ܟܲܕܼ ܕܹܝܢ ܐܸܬܼܵܐ ܘܫܲܪܝܼ ܒܨܵܘܡܹܗ ܡܵܪܹܗ ܕܐܵܕܼܵܡ:\nܚܕܼܝܼܘ ܒܹܗ ܢܒܼܝܹ̈ܐ ܕܐܸܬܼܵܐ ܢܫܲܡܠܸܐ ܓܸܠܝܵܢܲܝ̈ܗܘܿܢ܀","english":"In his fast, Moses taught creation about its Lord: how it was made and how it came from nothing. Through that of Elijah, the revelation was opened and gave him strength, so that he might pass over kings and establish kings in their thrones. Through that of our Lord, the demons were cast down from their ranks, and the rulers were deprived of their authority. The head of Hagar fell like lightning and was scattered. And Adam, the thrower, his mercy supported him, and he rose and was strengthened. It was a vision, and the Son of God descended to the arena, and in place of Adam, he took his generation and was strengthened in it. He ran on that path which the prophets, his fathers, had trod, so that the world might learn that he was not a stranger to his begetter. He fasted like Moses for forty days, while being strengthened, and like Elijah, he hastened in the contests of righteousness. For the Lord, the servants fasted, who were of his own kind. But the Lord, for Adam's sake, fasted and was strengthened. For Moses fasted, and Adam was not helped at all; and Elijah fasted, and the sin within was not atoned. Nor did they fast for Adam's sake and receive help, but rather to show how their Lord fasts on their behalf. To his fast, the Son was a pattern from their fasts, so that the earth might be stirred by the goodness of his way and know how to walk in it. When, then, he came and began his fast, the Lord of Adam, the prophets rejoiced in him, who came to fulfill their revelations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"The phrase 'head of Hagar' likely refers to a symbolic or typological figure, possibly representing Ishmael or a related tradition, but the exact referent is unclear in this context.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"Moses' forty-day fast echoes Exodus 34:28, where Moses fasted on Sinai, a typological precursor to Christ's fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah's fast and contest with the prophets of Baal (1 Kings 18) is referenced as a type of Christ's spiritual struggle.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܕܼܵܡ ܪܲܡܝܵܐ","severity":"info","text":"The epithet 'Adam the thrower' may allude to Adam's role in casting humanity into sin, a theme in Syriac exegesis, though the precise meaning is debated.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܵܡ̣","severity":"info","text":"The passage uses a repetitive structure contrasting the fasts of Moses, Elijah, and Christ to emphasize Christ's unique redemptive role.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"caution","text":"The phrase 'head of Hagar' is textually uncertain; it may be a corruption or a rare allusion, and its interpretation remains speculative.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'head of Hagar' is ambiguous; it may refer to Ishmael or a symbolic figure, but the text does not clarify.","The phrase 'Adam the thrower' is ambiguous; it could denote Adam as the originator of sin or as a passive recipient of divine action."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܗܘ̤ܵܘ ܠܹܗ ܣܲܗ̈ܕܹܐ ܐܵܦ ܩܲܕܼܡܵܝܹ̈ܐ ܐܵܦ ܡܸܨ̈ܥܵܝܹܐ:\nܕܗ̤ܘܝܼܘ ܡܵܪܵܐ ܕܲܚܠܵܦ ܥܲܒܼܕܹܗ ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ܀ ܢܚܸܬܼ ܕܲܢܚܲܕܸܬܼ ܕܲܪܹܗ ܕܐܵܕܼܵܡ ܘܲܕܿܬܲܢܝܼܢܵܐ:\nܘܡܸܛܠ ܗܵܢܵܐ ܨܵܘܡܵܐ ܠܒܲܟܼ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܡܸܬܼܟܲܬܲܫ܀ ܠܗܵܝ̇ ܡܹܐܟܼܘܼܠܬܵܐ ܕܐܲܥܸܠ̣ ܚܸܘܝܵܐ ܒܨܵܘܡܵܐ ܦܲܪܥܵܗ̇:\nܕܒܼܐܝܼܕܼܵܐ ܒܐܝܼܕܼܵܐ ܢܙܲܟܸܐ ܠܐܵܕܼܵܡ ܡ̣ܢ ܚܵܘ̈ܒܵܬܹܗ܀ ܕܩܲܕܸܡ ܐܸܟܲܠ̣ ܐܵܘܚܲܪ ܡܵܪܹܗ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ:\nܕܗܵܝ̇ ܠܲܥܒܘܼܬܼܵܐ ܒܥܲܢܘܵܝܘܼܬܼܵܐ ܬܸܬܼܚܲܠܲܦ ܗ̄ܘ̣ܵܬܼ܀ ܕܲܪܵܐ ܒܓܲܢܬܼܵܐ ܘܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ ܚܲܝܵܒܼܘܼܬܼܵܐ:\nܡܸܛܠ ܗܵܢܵܐ ܩܪܵܒܼܵܐ() ܒܚܘܼܪܒܵܐ ܡܸܬܼܚܲܕܲܬܼ ܗ̄ܘ̣ܵܐ܀ ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܡܲܬܼܚܹܗ ܠܕܲܪܵܐ() ܗܵܘ̇ ܙܲܟܵܝܵܐ:\nܕܲܒܼܗܘܿܢ ܢܸܦܪܘܿܥ ܚܵܘܒܲܬܼ ܓܵܘܵܐ ܟܲܕܼ ܡܸܬܼܟܲܬܲܫ܀ ܡܸܛܠ ܐܲܪܒܿܥܝܼܢ ܐܹܡܲܪ ܗܵܫܵܐ ܕܲܠܡܵܢܵܐ ܟܲܝ:\nܣܕܼܝܼܪ ܒܲܟܼܬܼܵܒܼܵܐ ܗܵܘ̇ ܡܸܢܝܵܢܵܐ ܒܟܼܠܗܘܿܢ ܣܸܦ̣ܖܹ̈ܐ܀ ܒܥܲܡܵܐ ܠܐܲܢ̄ܬܿܬܼܵܐ ܕܝܵܠܕܵܐ ܕܸܟܼܪܵܐ ܦ̣ܩܲܕܼ ܢܵܡܘܿܣܵܐ:\nܕܠܲܐܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܬܲܝܬܸܐ ܕܸܒܼܚܵܐ ܕܲܡܕܲܟܸܿܐ ܠܵܗ̇܀ ܘܠܲܐܢ̄ܬܿܬܼܵܐ ܕܝܵܠܕܵܐ ܢܸܩܒܿܬܼܵܐ ܦܵܩܹ̇ܕܼ ܬܘܼܒܼ ܗܵܟܲܢܵܐ:\nܕܐܲܪܒܿܥܝܼܢ ܘܐܲܪܒܿܥܝܼܢ ܬܸܗܘܸܐ ܒܲܕܼܡܵܐ ܘܟܸܢ ܬܸܬܿܕܲܟܸܿܐ܀ ܐܵܦ ܗ̤ܘ ܡܘܼܫܹܐ ܣܝܼܡܬܼܵܐ ܕܣܸܦ̣ܖܹ̈ܐ ܘܲܕܼܓܸܠܝܵܢܹ̈ܐ:\nܐܲܪܒܿܥܝܼܢ ܨܵܡ̣ ܗ̄ܘ̣ܵܐ ܘܝܼܠܸܦ̣ ܐ̄ܖ̈ܵܙܹܐ ܕܐܲܠܵܗܘܼܬܼܵܐ()܀ ܐܵܦ ܐܹܠܝܼܵܐ ܕܙܲܝܲܚ ܨܲܠܡܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܐܲܪܒܿܥܝܼܢ ܗܲܠܸܟܼ ܕܐܲܦ ܗ̤ܘ ܒܐ̄ܪܵܙܵܐ ܡܸܬܼܢܲܒܼܪܲܫ ܗ̄ܘ̣ܵܐ܀ ܘܲܕܼܠܵܐ ܐܸܚܫܘܿܒܼ ܣܲܓܿܝܼ̈ܐܵܬܼܵܐ ܐܲܢ̄ܬܿ ܐܸܬܼܒܲܝܲܢ:\nܕܣܲܓܿܝܼ ܢܲܨܝܼܚ ܗܵܘ̇() ܡܸܢܝܵܢܵܐ ܒܟܼܠܗܘܿܢ ܣܸܦ̣ܖܹ̈ܐ܀","english":"He had witnesses, both the first and the middle ones:  \nthat he is the Lord who, on behalf of his servant, descended to the furnace. He descended to renew the generation of Adam and of nature.  \nAnd because of this, fasting became for him a contest, for that food which the serpent brought in, fasting repays it.  \nHand in hand, he conquers Adam from his sins. For he who first ate, his Lord later withheld from food,  \nso that this perversity might be exchanged for righteousness. The generation in the garden and among the trees was guilty.  \nBecause of this, the battle in the desert was renewed. Forty days he extended the generation, that victorious one,  \nso that through it he might repay the sins of the interior while contending. For he said now, \"Forty, why thus?\"  \nThat number is arranged in Scripture, that count throughout all the books.  \nTo the woman who bears a male, the law commanded:  \nthat for forty days she should bring an offering that purifies her. And to the woman who bears a female, it commands again thus:  \nthat for forty and forty she should be in blood and then be purified.  \nAlso Moses, the treasury of books and of revelations,  \nfasted forty days and learned the mysteries of divinity. Also Elijah, who exalted the image of the Son of God,  \nwalked forty days, so that he too was initiated into the mystery. And without considering the many, you have learned  \nthat the number is very clear throughout all the books.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The phrase 'descended to the furnace' likely alludes to the fiery furnace of Daniel 3, a type of trial and divine deliverance, here applied to a figure (possibly Christ or a saint) who enters a contest of fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ","severity":"info","text":"The forty-day period echoes multiple biblical precedents: Moses on Sinai (Exodus 24:18, 34:28), Elijah's journey to Horeb (1 Kings 19:8), and the law of purification after childbirth (Leviticus 12:2-5). Jacob links these to the Lenten fast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܵܐ ܒܓܲܢܬܼܵܐ ܘܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ","severity":"info","text":"The 'generation in the garden and among the trees' refers to Adam and Eve in Eden, whose sin (eating the forbidden fruit) is contrasted with the redemptive fast that 'repays' the transgression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܦ ܐܹܠܝܼܵܐ","severity":"info","text":"Jacob parallels Moses and Elijah as typological figures who fasted forty days, prefiguring Christ's own fast and the Lenten practice. This aligns with Syriac exegetical tradition linking the two prophets to the Transfiguration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܢܝܵܢܵܐ ܒܟܼܠܗܘܿܢ ܣܸܦ̣ܖܹ̈ܐ","severity":"info","text":"The passage transitions from narrative examples to a numerical argument: the number forty is 'arranged in Scripture' and 'clear throughout all the books', serving as a structural proof for the Lenten fast's duration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܡܵܢܵܐ ܟܲܝ","severity":"caution","text":"The phrase 'why thus?' (ܕܲܠܡܵܢܵܐ ܟܲܝ) introduces a rhetorical question that may be a scribal insertion or a direct address to the reader; the text's flow is disrupted, and the exact referent of 'that number' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord who descended to the furnace' is ambiguous: it could refer to Christ (as in Daniel's furnace typology) or to a saint like the Three Holy Children; the text does not specify.","The phrase 'the first and the middle ones' (ܩܲܕܼܡܵܝܹ̈ܐ ܐܵܦ ܡܸܨ̈ܥܵܝܹܐ) is unclear: it may denote chronological periods (early and medieval) or categories of witnesses (prophets and later figures)."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܒܲܪ ܐܲܠܵܗܵܐ ܨܵܡ̣ ܘܐܸܬܼܢܲܣܝܼ:\nܘܐܸܢ ܫܵܡܲܥ̇ ܐܲܢ̄ܬܿ ܪܘܼܚܵܢܵܐܝܼܬܼ ܬܵܐ ܘܐܸܣܬܲܟܲܠ܀ ܠܗܵܢܵܐ ܟܝܵܢܵܐ ܢܚܸܬܼ ܕܲܢܙܲܟܸܿܐ ܒܕܲܪܵܐ ܡܵܪܲܢ:\nܘܲܚܠܵܦ ܟ̱ܠܹܗ ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ ܟܲܕܼ ܙܲܟܵܝܵܐ ܗ̄ܘ̣܀ ܠܲܟܼܝܵܢܵܐ ܕܹܝܢ ܐܝܼܬܼ ܐܸܣܛܘܼ̈ܟܼܣܹܐ ܕܡܸܢܗܘܿܢ ܩܵܐܹ̇ܡ:\nܐܲܪܒܿܥܵܐ ܕܲܫܘܹܝܢ ܘܣܲܩܘܼܒܼܠܵܝܑܝܼܢ ܒܐܸܣܟܹܡܲܝ̈ܗܘܿܢ܀ ܘܟܲܕܼ ܗ̤ܘ ܟܝܵܢܵܐ ܢܦܲܠ̣ ܗ̄ܘ̣ܵܐ ܒܕܲܪܵܐ ܕܗܵܘ̇ ܚܲܪܡܵܢܵܐ:\nܚܵܒܼܘ ܐܸܣܛܘܼ̈ܟܼܣܹܐ ܡ̣ܢ ܗܵܘ̇ ܪܲܗܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܘܡܸܛܠܗܵܢܵܐ ܠܟܼܠ ܐܸܣܛܘܼܟܼܣܵܐ ܥܵܣܪܵܐ ܝܵܘܡ̈ܝܼܢ:\nܝܲܗ̄ܒܼ ܠܹܗ ܪܲܗܛܵܐ ܘܟܸܢ ܡܸܬܼܢܲܨܲܚ ܒܐܲܬܼܠܹܝܛܘܼܬܼܵܐ܀ ܡܸܢܝܵܢܵܐ ܕܹܝܢ ܗܵܢܵܐ ܕܥܸܣܪܵܐ ܗ̤ܘܝܘܼ ܣܵܟܼܵܐ:\nܘܲܠܥܸܠ ܡܸܢܹܗ ܬܘܼܒܼ ܡܸܢܝܵܢܵܐ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ܀ ܡܸܛܠܗܵܢܵܐ ܥܸܣܪܵܐ ܝܵܘܡ̈ܝܼܢ ܝܲܗ̣̄ܒܼ ܠܐܸܣܛܘܼܟܼܣܵܐ:\nܐܲܝܟܼ ܕܲܠܡܹܐܡܲܪ ܟ̱ܠܹܗ ܪܲܗܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܘܗܵܠܹܝܢ ܥܸܣܪܵܐ ܐܲܪܒܲܥ ܙܲܒܼܢ̈ܝܼܢ ܥܲܦܸܦ ܐܸܢܘܿܢ:\nܕܟ̱ܠܹܗ ܟܝܵܢܵܐ ܒܗܵܠܹܝܢ ܩܵܐܹ̇ܡ ܙܲܕܝܼܩܵܐܝܼܬܼ܀ ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܠܐܲܪܒܿܥܵܐ ܕܲܢܦܲܠ̣ܘ ܝܲܗ̣̄ܒܼܘ ܐܵܓܼܘܿܢܵܐ:\nܕܲܒܼܙܵܟܼܘܼܬܼܵܐ ܓܡܝܼܪܬܵܐ ܢܩܘܼܡܘܼܢ ܟܲܕܼ ܢܲܨܝܼܚܝܼܢ܀ ܡܸܛܠ ܗܵܢܵܐ ܦܘܼܪܣܵܐ ܢܚܸܬܼ ܗ̄ܘ̣ܵܐ ܠܕܲܪܵܐ ܡܵܪܲܢ:\nܕܟܼܠܹܗ ܟܝܵܢܵܐ ܢܸܙܕܲܟܸܿܐ ܒܹܗ ܕܚܲܝܵܒܼܵܐ ܗ̄ܘ̣ܵܐ܀ ܡܸܛܠ ܗܵܢܵܐ ܐ̄ܪܵܙܵܐ ܢܛܝܼܪܵܐ ܕܣܝܼܡ ܒܲܟܼܬܼܵܒܹ̈ܐ:\nܡܸܬܼܢܲܨܚܝܼܢ ܗ̄ܘ̣ܵܘ ܗܵܠܹܝܢ ܐܲܪܒܿܥܝܼܢ ܒܹܝܬܼ ܩܸܖ̈ܝܵܢܹܐ܀ ܒܲܣܒܲܪܬܼܵܐ ܕܹܝܢ ܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ (ܡܬܼܝܼܚ ܠܲܢ() ܪܲܗܛܵܐ:\nܘܐܸܠܵܐ ܒܚܲܡܫܝܼܢ ܐܲܪܒܿܥܝܼܢ ܬܸܪܗܲܛ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ܀","english":"The Son of God fasted forty days and was strengthened. And if you hear spiritually, come and observe. For this nature he descended, that he might purify the generation of the Lord. And on behalf of the whole, he descended to the furnace, while he was pure. For the elements, however, there are four elements from which the world stands. Four that are equal and opposite in their forms. And when that nature fell into the generation of that curse, the elements fled from that course of righteousness. And because of this, to each element he gave ten days, a course, and it was adorned with athleticism. For the measure of this, that ten was the sum, and beyond it, again, you cannot find a measure. Because he gave ten days to each element, as if to say the whole course of righteousness. And these ten, four times, he encircled and went, so that the whole nature stands righteously in these. Forty days they gave to the four that fell, the furnace, so that they might stand in complete victory, being triumphant. Because of this, the opportunity came down to the generation of the Lord, that the whole nature might be purified in him, who was guilty. Because of this, the hidden mystery that is set in the scriptures was being revealed in these forty days among the readers. In the Gospel, however, fifty days (he gave us) a course. And if not, in fifty, forty, you cannot run.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܓܼܘܿܢܵܐ","severity":"info","text":"The Syriac term ܐܲܓܼܘܿܢܵܐ (ʾaggōnā) is a loan from Greek ἀγών, meaning 'contest' or 'struggle', here referring to the furnace as a place of trial.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܣܛܘܼ̈ܟܼܣܹܐ","severity":"info","text":"The Syriac ܐܸܣܛܘܼ̈ܟܼܣܹܐ (esṭūksē) is a plural loan from Greek στοιχεῖα, meaning 'elements', here the four classical elements (earth, air, fire, water).","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"forty days","severity":"info","text":"The forty-day fast of Christ is a typological parallel to Moses and Elijah, and here Jacob interprets it as a contest to purify the four elements, reflecting a cosmic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ","severity":"info","text":"The passage is structured around the number forty: ten days per element, four elements, and a concluding contrast with the fifty days of the Gospel (Pentecost).","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܣܒܲܪܬܼܵܐ","severity":"info","text":"The reference to 'fifty days' in the Gospel (ܒܲܣܒܲܪܬܼܵܐ) likely alludes to the period from Easter to Pentecost, contrasting the forty-day fast with the fifty-day feast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܢܝܵܢܵܐ","severity":"caution","text":"The Syriac ܡܸܢܝܵܢܵܐ (metyāḏā) 'measure' is ambiguous: it may mean 'limit' or 'standard', and the syntax of the arithmetic (ten as sum, beyond which no measure) is obscure.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܸܢܝܵܢܵܐ ܕܹܝܢ ܗܵܢܵܐ ܕܥܸܣܪܵܐ ܗ̤ܘܝܘܼ ܣܵܟܼܵܐ' is ambiguous: it may mean 'the measure of this, that ten was the sum' or 'the measure of this ten was the total'. The reading taken follows the English draft as 'the measure of this, that ten was the sum'.","The final clause 'ܘܐܸܠܵܐ ܒܚܲܡܫܝܼܢ ܐܲܪܒܿܥܝܼܢ ܬܸܪܗܲܛ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ' is syntactically difficult: it may mean 'if not, in fifty, forty, you cannot run' or 'if not fifty, forty, you cannot run'. The reading taken follows the English draft."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܗܵܢܵܐ ܐ̄ܪܵܙܵܐ ܡܚܵܘܸܐ ܕܖܸ̈ܓܼܫܹܐ ܐܵܦ ܐܸܣܛܘܼ̈ܟܼܣܹܐ:\nܒܨܵܘܡܵܐ ܩܵܝ̇ܡܝܼܢ ܡ̣ܢ ܡܲܦܘܼܠܬܵܐ ܕܐܲܪܡ̣ܝܼ ܚܸܘܝܵܐ܀ ܠܚܲܡܫܵܐ ܖܸ̈ܓܼܫܝܼܢ ܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܟܸܢ ܡܸܙܕܲܟܼܝܵܐ ܚܛܝܼܬܼܵܐ ܕܲܙܟܼܵܬ̤ ܠܲܕܼܒܹܝܬܼ ܐܵܕܼܵܡ܀ ܡ̣ܢ ܚܲܡܫܝܼܢ ܕܹܝܢ ܐܲܪܒܿܥܝܼܢ ܩܵܝ̇ܡܝܼܢ ܐܲܝܟܼ ܕܲܓܼܙܝܼܪܝܼܢ:\nܕܲܒܼܗܘܿܢ ܙܵܟܹ̇ܝܢ ܐܲܪܒܿܥܵܐ ܕܚ̣ܵܒܼܘ ܗ̄ܘ̣ܵܘ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ܀ ܗܵܢܵܘ ܐ̄ܪܵܙܹܗ ܕܗܵܢܵܐ ܨܵܘܡܵܐ ܡܠܸܐ ܢܸܨ̈ܚܵܢܹܐ:\nܩܘܼܡܘ ܟܲܫܝܼܖܹ̈ܐ ܪܗܲܛܘ ܒܐܵܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܠܥܸܠ ܪܸܥܝܵܢܵܟܼ ܗܵܪܟܵܐ ܩܲܠܝܼܠ ܐܘܿ ܫܵܡܘܿܥܵܐ:\nܕܗܵܢܵܐ ܡܲܡܠܠܵܐ ܠܵܘ ܕܲܥܝܵܕܼܵܐ ܗ̄ܘܼ ܡ̣ܢ ܐܵܡܘܿܪܵܐ܀ ܐ̄ܖ̈ܵܙܹܐ ܕܨܵܘܡܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ ܡܸܬܿܬܿܙܝܼܥܝܼܢ ܒܝܼ:\nܘܐܲܝܢܵܐ ܕܨܵܐܹ̇ܬܼ ܦܲܓܼܪܵܢܵܐܝܼܬܼ ܠܵܐ ܫܵܡܲܥ̇ ܠܝܼ܀ ܒܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܨܵܡ̣ ܘܐܸܬܼܟܲܬܲܫ ܥܲܡ ܐܲܪܟܘܿܢܵܐ:\nܘܝܲܗ̣̄ܒܼ ܙܵܟܼܘܼܬܼܵܐ ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܒܕܲܪܵܐ ܪܲܒܵܐ܀ ܘܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܗܵܐ ܡܬܼܝܼܚ ܨܵܘܡܵܐ ܠܥܹܕܬܵܐ ܝܵܘܡܵܢ:\nܘܐܲܪܒܿܥܝܼܢ ܐܸܢܘܿܢ ܗܸܢܘܿܢ ܗܵܠܹܝܢ ܕܐܝܼܬܼ ܒܐܵܓܼܘܿܢܵܐ܀ ܘܲܒܼܢܵܡܘܼܣܵܐ ܐܸܢܗ̤ܘ ܕܬܸܩܪܸܐ ܪܘܼܚܵܢܵܐܝܼܬܼ:\nܐ̄ܪܵܙܵܐ() ܕܚܲܡܫܝܼܢ ܡܸܫܟܲܚ ܐܲܢ̄ܬ ܒܹܗ ܢܲܗܝܼܪܵܐܝܼܬܼ܀ ܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܐܝܼܬܹܝܗ̇ ܫܲܢ̄ܬܵܐ ܫܢܲܬܼ ܫܵܒܼ̈ܘܿܥܹܐ:\nܘܲܕܼܦܘܼܢܵܝܵܐ ܗ̣̄ܝ ܘܲܕܼܫܘܼܒܼܩܵܢܵܐ ܘܲܕܼܒܼܘܼܝܵܐܵܐ܀ ܒܵܗ̇ ܡܸܬܼܦܲܢ̈ܝܵܢ ܟܠ ܐܲܖ̈ܥܵܬܼܵܐ ܕܐܸܙܕܲܒܲܢ ܗ̣̄ܘܲܝ̈:\nܘܲܠܡܵܖ̈ܲܝܗܹܝܢ ܩܲܕܼܡܹ̈ܐ ܗܵܦ̈ܟܵܢ ܠܲܡܚܲܕܵܝܘܼ܀ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܐܲܠܨܲܬ̤ ܐܸܢܘܿܢ ܠܲܡܙܲܒܵܢܘܼ:\nܘܲܒܼܫܘܼܒܼܩܵܢܵܐ ܗ̄ܘ̤ܵܘ ܝܵܖ̈ܘܿܬܹܐ ܠܝܘܼܖ̈ܬܵܢܲܝܗܘܿܢ܀","english":"This mystery shows that the senses and the elements also stand in the fast from the fall that the serpent cast. For the five senses, fifty days of righteousness, and also the purification of the sin that conquered the house of Adam. But from the fifty, forty stand as if they were cut off, so that in them the four that were in the midst of the trees might conquer. This is the mystery of this fast, full of victories.\n\nRise up, O valiant ones, run in the arena of righteousness. Raise your mind here a little, O hearer, for this discourse is not ordinary from the speaker. The mysteries of the fast are spiritually stirred within me, and what goes forth corporeally does not hear me. In forty days he fasted and contended with the Evil One, and gave victory to all nature in the great generation. And fifty days, behold, the fast is extended for the Church today, and the forty are those that are in the arena. And in the canon, it is that you may read spiritually: the mystery of the fifty you can find in it clearly. The week of fifty is the week of weeks, and it is the week of forgiveness and of remission and of purification. In it all the lands that were sown are watered, and to their former lords they return for renewal. Poverty compelled them to sell, and in forgiveness they were heirs to their inheritors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac term ܐ̄ܪܵܙܵܐ (rāzā) means 'mystery' or 'sacrament', often denoting a hidden spiritual truth or typological meaning. Here it frames the fast as a symbolic enactment of cosmic and moral order.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"fifty days","severity":"info","text":"The fifty-day fast (Pentecost) in early Syriac tradition included both Lent and the post-Easter period, though Jacob distinguishes a forty-day core. The 'week of weeks' (ܫܲܒܼ̈ܘܿܥܹܐ) refers to the Jubilee cycle, a sabbatical structure of 7×7 days.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"serpent cast","severity":"info","text":"The 'fall that the serpent cast' alludes to Genesis 3, the temptation and expulsion from Eden. Jacob reads the fast as a reversal of that primordial sin, with the forty days of Christ's fasting (cf. Matthew 4:2) overcoming the serpent's victory.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"forty and fifty","severity":"info","text":"Jacob contrasts the forty days of Christ's fast (the core of Lent) with the fifty-day period of the Church's fast, which includes the forty plus additional days. The 'forty cut off from fifty' suggests a typological division: forty for the arena of struggle, fifty for the full season of purification.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"arena of righteousness","severity":"info","text":"The 'arena of righteousness' (ܐܵܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ) is a metaphor for ascetic struggle, common in Syriac literature (e.g., Ephrem, Hymns on Faith). It likens the fast to a contest where the senses and elements are purified.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"canon","severity":"info","text":"The 'canon' (ܩܵܢܘܼܣܵܐ) likely refers to the liturgical rule or the biblical canon, interpreted spiritually. Jacob exhorts the hearer to read the fifty-day mystery 'spiritually', aligning with the Syriac exegetical tradition of seeking hidden meanings (rāzē).","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'forty stand as if they were cut off' (ܐܲܪܒܿܥܝܼܢ ܩܵܝ̇ܡܝܼܢ ܐܲܝܟܼ ܕܲܓܼܙܝܼܪܝܼܢ) is ambiguous: it may mean the forty days are separated from the fifty, or that they are 'cut off' as a distinct period of intense struggle. The reading taken is that the forty are the core of the fast, distinct from the full fifty-day season.","The 'four that were in the midst of the trees' (ܐܲܪܒܿܥܵܐ ܕܚ̣ܵܒܼܘ ܗ̄ܘ̣ܵܘ ܒܹܝܬܼ ܐܝܼܠܵܢܹ̈ܐ) is obscure: it may refer to the four elements (earth, air, fire, water) that were corrupted by the fall, or to four senses (taste, touch, etc.) that need purification. The reading taken is the four elements, consistent with the earlier mention of 'elements' (ܐܸܣܛܘܼ̈ܟܼܣܹܐ)."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܡܦܲܢܝܵܐ ܩܘܼܖ̈ܝܵܐ ܠܩܵܢܵܝܲܝ̈ܗܹܝܢ:\nܐܵܦ ܚܲܩ̈ܠܵܬܼܵܐ ܠܡܵܖܹ̈ܐ ܩܲܕܼܡܹ̈ܐ ܕܲܫܒܲܩ̣ܘ ܐܸܢܹܝܢ܀ ܐܲܝܢܵܐ ܕܐܵܘܒܸܿܕܼ ܐܲܪܥܹܗ ܒܙܸܒܼܢܵܐ ܘܐܸܬܼܢܲܟܼܪܝܼ ܠܵܗ̇:\nܒܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܦܵܢܝܵܐ ܠܐܝܼܕܼܵܘ̈ܗܝ ܘܲܡܩܲܕܸܐ ܠܵܗ̇܀ ܝܵܖ̈ܬܹܐ ܣܢܝܼ̈ܩܹܐ ܕܙܲܒܸܿܢ̣ܘ ܘܲܫܒܲܩ̣ܘ ܡܲܖ̈ܗܵܛܲܝ̈ܗܘܿܢ:\nܒܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܗܵܦ̇ܟܿܝܼܢ ܩܵܝ̇ܡܝܼܢ ܒܲܬܼܚܘܼܡܲܝ̈ܗܘܿܢ܀ ܗܵܪܟܵܐ ܩܝܵܡܬܵܐ ܘܝܵܘܡܵܐ ܪܲܒܵܐ ܗܵܘ̇ ܕܲܣܒܲܪܬܼܵܐ:\nܕܐܵܬܹ̇ܐ ܠܚܲܡܫܝܼܢ ܘܲܒܼܢܵܡܘܿܣܵܐ ܡܸܬܼܢܲܨܲܪ ܗ̄ܘ̣ܵܐ܀ ܒܝܵܘܡܵܐ ܕܚܲܡܫܝܼܢ ܝܵܪܬܵܐ ܒܓܲܢܬܼܵܐ ܩܵܡ̣ ܡ̣ܢ ܩܲܒܼܪܵܐ:\nܘܫܲܩ̣ܠܵܗ̇ ܠܲܥܕܸܢ ܕܙܲܒܼܢܵܗ̇ ܚܸܘܝܵܐ ܒܢܸܟܼܠܵܐ ܡܸܢܹܗ܀ ܒܝܵܘܡܵܐ ܕܚܲܡܫܝܼܢ ܐܵܬܹ̇ܐ (ܡܵܪܲܢ ܥܲܠ ܐܲܖ̈ܥܵܬܹܗ̇():\nܘܗܵܘ̇ ܛܲܪܟܵܢܵܐ ܕܲܢܟܲܠ̣ ܘܲܙܒܲܢ ܕܝܼܠܹܗ ܡܵܘܒܸܿܕܼ܀ ܒܵܬܲܪ ܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܕܵܢܲܚ̇ ܥܲܠ ܢܲܦ̮̈ܫܵܬܼܵܐ:\nܕܐܸܙܕܲܒܲܢ ܗ̣̄ܘܲܝ̈ ܐܲܝܟܼ ܚܲܩ̈ܠܵܬܼܵܐ ܘܲܦ̈ܢܲܝ ܐܸܢܹܝܢ܀ ܐܵܟܹ̇ܠ ܩܲܪܨܵܐ ܫܲܓܸܫ̣ ܘܲܙܒܲܢ ܘܐܲܛ̣ܥܝܼ ܘܲܩܢ̣ܵܐ:\nܘܒܼܵܬܲܪ ܚܲܡܫܝܼܢ ܠܡܵܪܗܹܝܢ ܦܵܢ̈ܝܵܢ ܢܹܐܪܲܬܼ() ܐܸܢܹܝܢ܀ ܫܲܢ̄ܬܵܐ ܠܝܵܘܡܵܐ ܡܸܬܼܪܲܫܡܵܐ ܗ̄ܘ̣ܵܬܼ ܪܘܼܚܵܢܵܐܝܼܬܼ:\nܕܐܵܦ ܚܲܙܩܝܼܐܹܝܠ ܝܵܘܡܵܐ ܠܫܲܢ̄ܬܵܐ ܢܣܲܒܼ ܠܹܗ ܗܵܝܕܹܝܢ܀ ܒܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܒܵܗ̇ ܦܘܼܢܵܝܵܐ ܘܒܼܵܗ̇ ܫܘܼܒܼܩܵܢܵܐ:\nܘܒܼܵܗ̇ ܚܲܕܼ̈ܘܵܬܼܵܐ ܠܝܵܖ̈ܬܹܐ ܕܲܩ̣ܢܵܘ ܡܲܖ̈ܗܵܛܲܝܗܘܿܢ܀ ܒܝܵܘܡܵܐ ܕܚܲܡܫܝܼܢ ܒܹܗ ܢܘܼܚܵܡܵܐ ܘܒܹܗ ܒܘܼܝܵܐܵܐ:\nܘܒܹܗ ܢܲܦ̮̈ܫܵܬܼܵܐ ܦܢܲܝ̈ ܠܐܲܠܵܗܵܐ ܕܢܹܐܪܲܬܼ ܐܸܢܹܝܢ܀ ܒܫܘܼܠܵܡ ܨܵܘܡܵܐ ܩܝܵܡܬܹܗ ܕܲܒܼܪܵܐ ܡܸܬܼܝܲܗܒܵܐ ܠܲܢ:\nܘܐܲܝܟܼ ܗܵܝ̇ ܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܡܲܗܦܸܟܼ ܠܲܙܒܼܝܼ̈ܢܵܬܼܵܐ܀","english":"The fifty-year cycle purifies the boundaries for their ends.  \nAlso the fields for the former lords who abandoned the earth. As one who lost his land through a sale and became alienated from it.  \nIn the fifty-year cycle he washes his hands and sanctifies it. The barren heirs who sold and abandoned their properties.  \nIn the fifty-year cycle the boundaries stand fixed in their limits. Here is the resurrection and the great day of the Gospel.  \nWhich comes at fifty and was depicted in the Law. On the fiftieth day the heir stood in the garden from the tomb.  \nAnd took the Eden that the serpent sold through its deceit from him. On the fiftieth day the Lord comes upon his lands.  \nAnd that merchant who consumed and sold what is his loses. After fifty days he grieves over the souls.  \nThat were sold like fields and like boundaries of the earth. The accuser stirs up and sells and leads astray and cuts off.  \nAnd after fifty their lords purify the boundaries of the earth. The year was spiritually signified for the day.  \nSo that even Ezekiel took the day for the year then. In the fifty-year cycle is the release and the remission.  \nAnd in it are joys for the heirs who cut off their properties. On the fiftieth day is the comfort and the petition.  \nAnd in it the souls purify for God the boundaries of the earth. At the end of the fast the resurrection of the Son is given to us.  \nAnd like that fifty-year cycle it turns the seasons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ","severity":"info","text":"The phrase 'fifty-year cycle' (šabtā d-ḥamšīn) is a key term in Jacob's typology, linking the Jubilee cycle to the fifty days of Pentecost and the Lenten fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܙܩܝܼܐܹܝܠ","severity":"info","text":"Ezekiel is invoked as a precedent for treating a day as a year (cf. Ezek 4:4–6), supporting Jacob's allegorical equation of the fifty-day period with the Jubilee.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܵܘܡܵܐ ܪܲܒܵܐ ܕܲܣܒܲܪܬܼܵܐ","severity":"info","text":"The 'great day of the Gospel' likely refers to Pentecost, which in Syriac tradition is both the feast of the Law (Shavuot) and the giving of the Spirit, here linked to the Jubilee.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between the fifty-year cycle (Jubilee) and the fiftieth day (Pentecost), creating a typological parallel that structures the entire section.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jacob's exegesis of the Jubilee as a type of Lenten purification and resurrection reflects a developed Syriac tradition of allegorical interpretation of Levitical law.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the accuser' (ܐܵܟܹ̇ܠ ܩܲܪܨܵܐ) is ambiguous: it may denote Satan or a generic adversary in the spiritual economy of the fast."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܟܠ ܢܲܦ̮̈ܫܵܬܼܵܐ ܕܲܒܼܠܵܐ ܡܸܕܸܡ ܕܐܸܙܕܲܒܲܢ ܗ̣̄ܘܲܝ̈:\nܦܵܪܹܩ ܠܗܹܝܢ ܘܲܒܼܠܵܐ ܡܸܕܸܡ ܡܲܗܦܸܟܼ ܠܗܹܝܢ܀ ܒܗܵܠܹܝܢ ܐ̄ܖ̈ܵܙܹܐ ܡܲܠܸܠ̣ ܡܘܼܫܹܐ ܥܲܡ ܥܸܒܼܖ̈ܵܝܹܐ:\nܕܲܒܼܗܵܝ̇ ܫܲܢ̄ܬܵܐ ܫܢܲܬܼ ܫܵܒܼ̈ܘܿܥܹܐ ܫܒܼܘܼܩܝܵܐ ܢܸܗܘܸܐ܀ ܡܸܛܠ ܗܵܢܵܐ ܐ̄ܪܵܙܵܐ ܪܲܒܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܐܲܟܼܬܸܒܼ ܚܲܡܫܝܼܢ ܘܲܒܼܫܘܼܠܵܡܵܐ ܫܒܼܘܼܩܝܵܐ ܫܲܡܲܗ܀ ܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܪܵܗܹ̇ܛ ܨܵܘܡܵܐ ܘܲܒܼܫܘܼܠܵܡܹܗ:\nܚܲܕܼ ܫܘܼܒܼܩܵܢܵܐ ܥܵܒܼ̇ܕܵܐ ܩܝܵܡܬܵܐ ܠܟܼܠ ܚܲܝܵܒܹ̈ܐ܀ ܒܗܵܠܹܝܢ ܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܪܵܗ̇ܛܵܐ ܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܲܒܼܫܘܼܠܵܡܗܘܿܢ ܩܵܡ̣ ܫܘܼܒܼܩܵܢܵܐ ܢܚܲܕܸܬܼ ܐܸܢܘܿܢ܀ ܒܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܕܘܼܥܬܼܵܐ ܘܕܲܪܵܐ ܘܲܚܠܝܼܨܘܼܬܼܵܐ:\nܘܒܼܵܬܲܪ ܗܵܠܹܝܢ ܟܠܝܼܠܵܐ ܪܲܒܵܐ ܐܵܦ ܢܸܨܚܵܢܵܐ܀ ܗܵܢܵܐ ܨܵܘܡܵܐ ܒܗܵܠܹܝܢ ܐ̄ܖ̈ܵܙܹܐ ܟܣܲܝ̈ܵܐ ܩܵܐܹ̇ܡ:\nܐܘܿ ܨܲܝܵܡܹ̈ܐ ܠܵܐ ܬܸܬܼܪܲܦܘܿܢ ܡ̣ܢ ܥܲܡܠܲܝ̈ܟܘܿܢ܀ ܒܗܵܠܹܝܢ ܝܵܘܡܹ̈ܐ ܡܸܬܿܬܿܨܝܼܪ ܨܲܠܡܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܢܲܝܬܸܐ ܟܠ ܐ̄ܢܵܫ ܓܵܘ̈ܢܹܐ ܓܒܲܝ̈ܵܐ ܡ̣ܢ ܣܲܡܡܵܢܵܘ̈ܗܝ܀ ܡܸܛܠ ܗܵܠܹܝܢ ܚܲܡܫܝܼܢ ܝܵܘܡ̈ܝܼܢ ܐܲܟܼܬܸܒܼ ܡܘܼܫܹܐ:\nܕܫܲܢ̄ܬܵܐ ܕܚܲܡܫܝܼܢ ܬܸܗܘܸܐ ܠܥܲܡܵܐ ܫܢܲܬܼ ܦܘܼܢܵܝܵܐ܀ ܡܸܛܠܗܵܢܵܐ ܟܝܵܢܵܐ ܕܢܸܫܦܲܪ ܘܲܕܼܢܸܙܕܲܕܲܩ:\nܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܩܵܐܹ̇ܡ ܕܲܪܵܐ ܥܲܡ ܢܲܨܝܼܚܹ̈ܐ܀ ܒܐܲܪܒܿܥܝܼܢ ܙܵܟܹ̇ܝܢ ܘܐܸܠܵܐ ܒܚܲܡܫܝܼܢ ܠܵܐ ܡܸܬܼܦܲܪܥܝܼܢ:\nܕܲܒܼܫܘܼܠܵܡܵܐ ܕܚܲܡܫܝܼܢ ܩܵܐܹ̇ܡ ܦܵܪܩܵܐ ܠܐܲܪܥܵܐ()܀ ܪܓܼܝܼܓܼ ܐܲܢ̄ܬܿ ܨܵܘܡܵܐ ܛܘܼܒܼܵܘܗܝ ܠܐܲܝܢܵܐ ܕܐܸܬܼܢܲܨܲܟܼ ܒܵܟܼ:\nܕܟܼܠܗܘܿܢ ܐ̄ܖ̈ܵܙܹܐ ܘܟܼܠܗܘܿܢ ܛܘܼ̈ܦ̮ܣܹܐ ܒܵܟܼ ܡܸܫܬܲܟܼܚܝܼܢ܀","english":"All the souls of the Jubilee take back whatever was sold. It redeems them, and the Jubilee returns them. In these mysteries Moses spoke with the Hebrews. That in that year the cycle of weeks becomes a release. Because of this great mystery of righteousness, he wrote fifty, and at the end he named it release. Fifty days the fast runs, and at its end, a release makes resurrection for all sinners. In these fifty days righteousness runs, and at their end a release stood and renewed the face. In the fifty days of purification, generation, and severity, and after these a great crown and also victory. This fast stands in these hidden mysteries. O fasters, do not slacken from your labors. In these days the image of righteousness is formed. It brings every man, chosen from his defects, from his poisons. Because of these fifty days Moses wrote, that the year of fifty should be for the people a year of release. Because of this, the nature of beauty and of justification stands forty days, the generation with the victorious. In forty they conquer, but in fifty they are not avenged. At the end of fifty, the redeemer stands for the land. Blessed is the fast, blessed is he who is formed in you, that all the mysteries and all the types are found in you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܼܘܼܩܝܵܐ","severity":"info","text":"The Syriac term šḇūqāyā (release) is the key typological link between the Jubilee year (Lev 25) and the fifty-day fast. Jacob uses it to connect the legal release of property with the spiritual release of sinners through the fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 25","severity":"info","text":"The passage explicitly invokes Moses speaking with the Hebrews about the year of release (Lev 25:10-13). Jacob reads the Jubilee legislation as a type of the fifty-day fast, where the release of land prefigures the resurrection of sinners.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jubilee cycle","severity":"info","text":"Jacob draws on the Jewish Jubilee (fifty-year cycle) as a typological framework. In Syriac tradition, the Jubilee was understood as a period of release and restoration, which Jacob applies to the fifty-day Lenten fast as a time of spiritual renewal.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"fifty days","severity":"info","text":"The passage repeatedly contrasts forty days (associated with purification and severity) with fifty days (associated with release and resurrection). This structural opposition reinforces Jacob's typological argument that the fast culminates in a Jubilee-like release.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Moses wrote","severity":"info","text":"Jacob parallels the Mosaic legislation of the Jubilee year with the Christian practice of the fifty-day fast. The phrase 'Moses wrote' (lines 7-8) explicitly ties the fast to the Pentateuchal command, a common exegetical move in Syriac typology.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"O fasters","severity":"info","text":"The direct address 'O fasters, do not slacken' (line 10) shows the homiletic function of the passage. Jacob exhorts his audience to persevere in the fast, framing it as a participation in the mysteries of the Jubilee.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܢܲܦ̮̈ܫܵܬܼܵܐ for 'souls' may be a scribal variant; ܐ̄ܖ̈ܵܙܹܐ 'mysteries' is ambiguous between 'sacraments' and 'typological secrets'). The translation follows the typological sense.","The phrase 'the nature of beauty and of justification stands forty days' (line 12) is syntactically difficult; it may refer to a period of purification before the fifty-day release."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܐܲܪܒܿܥܝܼܢ ܕܝܼܠܵܟܼ ܘܐܝܼܬܼ ܠܵܟܼ ܚܲܡܫܝܼܢ ܥܲܬܿܝܼܪܵܐܝܼܬܼ:\nܕܲܪܵܐ ܚܝܼܨܵܐ ܘܲܒܼܫܘܼܠܵܡܵܐ ܟܠܝܼܠܵܐ ܪܲܒܵܐ܀ ܪܲܒܿ ܐܲܢ̄ܬܿ ܨܵܘܡܵܐ ܘܪܲܒܿ ܗ̄ܘ̣ ܐ̄ܪܵܙܵܐ ܕܡܸܫܬܲܡܲܫ ܒܵܟܼ:\nܕܒܼܵܟܼ ܡܸܬܼܝܲܗ̈ܒܵܢ ܟܠ ܙܵܟܼ̈ܘܵܬܼܵܐ ܠܟܼܠ ܢܲܨܝܼܚܹ̈ܐ܀ ܒܵܟܼ ܐܸܙܕܲܗܝܼ ܢܒܼܝܼܵܐ ܪܲܒܵܐ ܒܲܪ ܠܹܘܵܝܹ̈ܐ:\nܘܲܗܘ̤ܵܐ ܠܥܲܡܵܐ ܫܸܡܫܵܐ ܕܒܸܣܪܵܐ ܒܙܝܼܘܵܐ ܕܲܠܒܸܫ̣܀ ܒܵܟܼ ܐܸܬܼܓܵܘܝܼ ܘܥܲܠ̣ ܡ̣ܵܫ ܥܘܼܡ̈ܩܹܝܗ̇ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܘܲܢܦܲܩ̣ ܐܲܟܼܪܸܙ ܚܲܝܹ̈ܐ ܠܥܵܠܡܵܐ ܒܣܲܒܼܪܵܐ ܪܲܒܵܐ܀ ܒܵܟܼ ܐܹܠܝܼܵܐ ܫ̣ܦܲܪ ܘܐܸܨܛܲܠܲܠ ܘܲܩܢ̣ܵܐ ܓܸܦܹ̈ܐ:\nܘܲܦܪܲܚ̣ ܘܲܣܠܸܩ̣ ܠܐܲܬܼܪܵܐ ܕܡܵܘܬܵܐ ܠܵܐ ܥܵܐܹ̇ܠ ܠܹܗ܀ ܒܵܟܼ ܦܵܪܘܿܩܲܢ ܐܲܪܡ̣ܝܼ ܒܕܲܪܵܐ ܠܲܒܼܥܸܠܕܲܪܲܢ:\nܘܲܒܼܫܘܼܠܵܡܵܟܼ ܠܲܫܝܘܿܠ ܐܲܚܪܸܒܼ ܡܸܛܠܵܬܲܢ܀ ܨܵܘܡܵܐ ܙܲܝܢܵܐ ܗ̄ܘ̣ ܘܐܲܝܢܵܐ ܕܲܪܦܸܐ ܐܸܢ ܠܵܒܹ̇ܫ ܠܹܗ:\nܡܸܫܬܲܗܸܐ ܒܹܗ ܘܠܵܐ ܡܸܬܼܢܲܨܲܚ ܡܵܐ ܕܡܸܬܼܟܲܬܲܫ܀ ܩܘܼܡܘ ܐܲܝܟܼ ܛܲܖ̈ܩܹܐ ܚܠܝܼܨܹ̈ܐ ܕܐܲܕܼܪܸܟܼܘ ܨܵܘܡܵܐ ܡܵܢܵܘ:\nܘܐܲܝܟܼ ܐܸܣܟܹܡܹܗ ܕܨܵܘܡܵܐ ܪܘܼܗܛܘܼܗܝ ܙܲܕܝܼܩܵܐܝܼܬܼ܀ ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܐ̄ܪܵܙܵܐ ܕܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܒܪܸܚܡܲܬܼ ܐ̄ܢܵܫܵܐ ܕܲܡܩܲܪܒܼܵܐ ܠܟܼܘܿܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܒܙܲܝܢܵܐ ܕܲܚܫܝܼܠ ܒܲܨ̈ܠܵܘܵܬܼܵܐ ܘܲܒܼܙܸܕܼ̈ܩܵܬܼܵܐ:\nܒܙܲܕܝܼܩܘܼܬܼܵܐ ܕܲܒܝܲܡܝܼܢܵܐ ܘܲܒܼܣܸܡܵܠܵܐ܀ ܒܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܕܝܵܗ̇ܒܵܐ ܦܲܟܵܗ̇ ܠܲܕܼܡܵܚܹ̇ܐ ܠܵܗ̇:\nܒܚܘܼܒܵܐ ܫܲܦܝܵܐ ܕܠܵܐ ܡܸܬܼܚܲܡܲܬܼ ܥܲܠ ܩܲܪܝܼܒܹܗ܀ ܒܕܲܫ̈ܢܹܐ ܕܢܵܦ̇ܩܝܼܢ ܡ̣ܢ ܐܸܣܟܿܘܼܦܬܼܵܟܼ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ:\nܘܲܒܼܙܸܕܼ̈ܩܵܬܼܵܐ ܕܦܵܖ̈ܚܵܢ ܡܸܢܵܟܼ ܨܹܝܕܼ ܚܵܕܼܘܿܖܹ̈ܐ܀","english":"Your forty [days] and your fifty [days] are richly abundant.  \nA generation pressed and completed, a great crown. Great is the fast, and great is the mystery that is ministered through you.  \nThrough you all victories are given to all the victorious. Through you the great staff of the sons of Levi blossomed,  \nand became for the people a sun of flesh in the radiance it put on. Through you he was revealed and ascended to the depths of divinity,  \nand came forth and proclaimed life to the world with great hope. Through you Elijah was beautiful and shaded, and stood on the heights,  \nand flew and ascended to the place where death does not enter. Through you the Redeemer cast down the adversary in the generation,  \nand through your completion he destroyed the fortresses of Sheol. The fast is armor, and a weapon that, if one puts it on,  \nhe is adorned by it, and what is hidden is not revealed. Rise up like strong shields that have reached the fast of Moses,  \nand according to the order of the fast, run its course righteously. In the faith that is the mystery of the beautiful ones,  \nin the mercy of the physician who offers you to God. In the armor of the strong one in prayers and in alms,  \nin righteousness on the right and on the left. In the humility that gives rest to those who sleep in it,  \nin pure love that is not troubled over its neighbor. In the gifts that go forth from your order to the weapon that is sharp,  \nand in the alms that fly from you toward the companions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܘܐܝܼܬܼ ܠܵܟܼ ܚܲܡܫܝܼܢ","severity":"info","text":"The phrase 'your forty and your fifty' refers to the forty days of Lent and the fifty days of Pentecost, a typological pairing common in Syriac exegesis.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah's ascent (2 Kings 2:11) is invoked as a type of the ascetic's spiritual journey, a common motif in Syriac homiletics.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܪܘܿܩܲܢ","severity":"info","text":"The 'Redeemer' (ܦܵܪܘܿܩܲܢ) is a standard Syriac title for Christ, here depicted as vanquishing the adversary and Sheol through the fast's completion.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܵܟܼ","severity":"info","text":"The repeated second-person feminine singular suffix 'through you' (ܒܵܟܼ) personifies the fast as an active agent, structuring the passage as a series of apostrophes.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܵܘܡܵܐ ܙܲܝܢܵܐ","severity":"info","text":"The fast as 'armor' (ܙܲܝܢܵܐ) parallels earlier martial imagery (e.g., 'strong shields') and aligns with Syriac ascetic literature that frames fasting as spiritual warfare.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܫܘܼܠܵܡܵܟܼ","severity":"caution","text":"The phrase 'through your completion' (ܘܲܒܼܫܘܼܠܵܡܵܟܼ) may be textually uncertain; the Syriac could also be read as 'and in your perfection,' but the sense of the fast's end is clear from context.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܒܼܫܘܼܠܵܡܵܟܼ' could be parsed as either 'through your completion' or 'and in your perfection,' but the context of the fast's end supports the former.","The identity of 'the beautiful ones' (ܫܲܦܝܼܖ̈ܵܬܼܵܐ) is ambiguous; it may refer to the faithful or to angels, but the text does not specify."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܒܟܼܠܗܘܿܢ ܦܘܼܖ̈ܣܹܐ ܕܝܵܗ̇ܒܿܝܼܢ ܐܝܼܕܼܵܐ ܠܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܒܟܼܠܗܘܿܢ ܖ̈ܲܗܛܹܐ ܕܡܸܬܼܦܲܠܚܵܐ ܒܗܘܿܢ ܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܒܟܼܠ ܡܵܐ ܕܬܼܵܒܲܥ̇ ܨܵܘܡܵܐ ܓܒܲܝܵܐ ܡ̣ܢ ܨܲܝܵܡܹ̈ܐ:\nܪܗܲܛ() ܨܲܝܵܡܵܐ ܕܢܲܦ̮ܫܵܟܼ ܬܸܫܟܲܚ ܠܲܡܦܲܨܵܝܘܼ܀ ܩܹܐܪܣܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܘܲܚܠܝܼܨܘܼܬܼܵܐ ܡܸܬܼܒܲܥܝܵܐ ܒܹܗ:\nܠܐܝܼ ܒܐܵܓܼܘܿܢܵܐ ܘܚܘܼܪ ܠܲܟܼܠܝܼܠܵܐ ܕܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܠܵܐ ܬܸܬܼܪܲܦܸܐ ܘܩܲܠܝܼܠ ܬܢܘܼܡ ܘܩܲܠܝܼܠ ܬܸܕܼܡܲܟܼ:\nܘܬܼܵܘܒܸܕܼ (ܥܠܲܠܬܼܵܐ ܕܝܵܗ̇ܒܵܐ ܠܢܲܦ̮ܫܵܐ ܣܲܓܝܼ() ܚܲܝܹ̈ܐ܀ ܗܵܢܵܐ ܨܵܘܡܵܐ ܒܹܝܬܼ ܚܸܙ̈ܘܵܢܹܐ ܗ̄ܘ̣ ܕܐܲܬܼܠܹܛܘܼܬܼܵܐ:\nܕܢܵܦܹ̇ܠ ܡܵܐܹ̇ܬܼ (ܘܲܕܼܠܵܐ ܢܵܦܹ̇ܠ() ܗܵܐ ܡܸܬܼܢܲܨܲܚ܀ ܕܚܲܠ ܨܲܝܵܡܵܐ ܡ̣ܢ ܕܲܪܵܪܵܐ ܕܢܵܛܲܪ ܐܵܐܲܪ:\nܕܗܵܐ ܫܠܝܼܚ ܩܵܐܹ̇ܡ ܘܲܚܦܝܼܛ ܡܲܩܪܸܒܼ ܥܲܡ ܨܲܝܵܡܹ̈ܐ܀ ܠܝܼܫܘܿܥ ܣܲܒܼ ܠܵܟܼ ܕܐܸܠܵܐ ܐܸܢ ܒܹܗ ܠܵܐ ܙܵܟܹ̇ܐ ܐ̄ܢܵܫ():\nܘܒܹܗ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ() ܟܠܗܘܿܢ ܖ̈ܵܘܡܹܐ ܠܲܡܟܲܒܵܫܘܼ܀ ܙܲܝܢܵܐ ܗ̄ܘ̣ ܨܵܘܡܵܐ ܘܝܼܫܘܿܥ ܝܲܗ̣ܒܹܿܗ ܠܟܼܠ ܙܲܟܵܝܹ̈ܐ:\nܥܲܒܼ̈ܕܲܝ ܡܲܠܟܵܐ ܣܲܒܼܘ ܫܸܖ̈ܝܵܢܹܐ ܒܩܹܐܪܣܵܐ ܕܲܕܼܡܵܐ܀ ܗܵܢܵܘ ܨܵܘܡܵܐ ܗܵܘ̇ ܐܵܓܼܘܿܢܵܐ ܕܒܹܗ ܩܵܐܹ̇ܡ ܐ̄ܢܵܫ:\nܥܕܲܡܵܐ ܠܲܕܼܡܵܐ ܕܢܲܥܕܸܐ ܚܲܝܵܘ̈ܗܝ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ܀ ܒܗܵܢܵܐ ܩܹܐܪܣܵܐ ܩܵܛ̇ܠܵܐ ܢܲܦ̮ܫܵܐ ܐܵܘ ܡܸܬܼܩܲܛܠܵܐ:\nܙܵܟܼ̇ܝܵܐ ܘܩܵܝ̇ܡܵܐ ܐܵܘ ܡܸܙܕܲܟܼܝܵܐ ܘܢܵܦܠܵܐ ܪܲܒܲܬܼ܀ ܗܵܢܵܐ ܨܵܘܡܵܐ ܓܙܝܼܪ ܗ̄ܘ̣ ܠܕܲܪܑܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ:\nܘܲܕܼܢܸܬܼܪܲܦܸܐ ܐ̄ܢܵܫ ܠܵܐ ܡܸܫܟܲܚ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ܀ ܐܝܼܬܼ ܗ̄ܘ̣ ܨܵܘܡܵܐ ܘܐܝܼܬܼ ܨܲܝܵܡܹ̈ܐ ܘܐܝܼܬܼ ܦܘܼܖ̈ܫܵܢܹܐ:\nܘܗܵܢܵܐ ܨܵܘܡܵܐ ܝܑܼܚܝܼܕܼܵܝܵܐ ܗ̄ܘ̣ ܠܐܵܓܼܘܿܢܝܼܣ̈ܛܹܐ܀","english":"In all the portions that you give, a hand to the beautiful ones.  \nIn all the courses that are served through you, righteousness. In everything that the chosen fast requires from the fasters.  \nRun, O faster, that your soul may find purification. It is a great contest, and strength is required in it.  \nDo not be in a crowd, and look at the crown that is from victory. Do not be slack, and sleep little, and sleep little, and do not sleep.  \nAnd you will lose the opportunity that gives to the soul many lives. This fast is a house of visions, of asceticism.  \nThat one falls and dies, and one does not fall; behold, it is demonstrated. That the faster is from the order that keeps the air.  \nFor behold, a messenger stands and hastens, offering with the fasters. Take Jesus for yourself, for unless through him, a man does not conquer.  \nAnd through him, he can subdue all the heights. The fast is a weapon, and Jesus gives it to all the victors.  \nThe servants of the king took the keys in the contest of blood. This fast is that crowd in which a man stands  \nuntil the blood that his life is spent from the contest. In this contest, the soul kills or is killed.  \nVictorious and standing, or defeated and falling greatly. This fast is ordained for the generation of righteousness.  \nAnd that a man be slack, he cannot from the contest. There is the fast, and there are fasters, and there are distinctions.  \nAnd this fast is singular for the contestants.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The Syriac term ܩܹܐܪܣܵܐ (qērsā) is a loanword from Greek κῆρυξ (kēryx), meaning 'herald' or 'proclamation', but here it is used in the sense of 'contest' or 'arena', reflecting the ascetic struggle of the fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The word ܐܵܓܼܘܿܢܵܐ (ʾāgōʿā) is a Greek loanword (ἀγών, agōn) meaning 'contest' or 'struggle', often used in Syriac ascetical literature for the spiritual combat of the fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܼܫܘܿܥ ܣܲܒܼ ܠܵܟܼ","severity":"info","text":"The phrase 'Take Jesus for yourself' echoes the New Testament exhortation to take Christ as a model or helper in spiritual struggle, possibly alluding to Hebrews 12:1-2 or the general Pauline motif of Christ as the victor.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܵܪܵܐ ܕܢܵܛܲܪ ܐܵܐܲܪ","severity":"info","text":"The phrase 'the order that keeps the air' likely refers to the monastic or ascetic discipline of controlling one's breath or maintaining a pure atmosphere, a theme in Syriac asceticism related to the 'angelic life' (ܕܲܪܵܪܵܐ ܕܡܲܠܲܐܟܹ̈ܐ).","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 14","severity":"info","text":"This passage continues the narrative of the fast as a contest, building on the previous passage's imagery of the fast as a crown and mystery, and introducing the figure of Jesus as the giver of victory.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܩܲܠܝܼܠ ܬܸܕܼܡܲܟܼ","severity":"caution","text":"The phrase 'and sleep little, and sleep little' appears to be a dittography or scribal repetition; the Syriac text has ܘܩܲܠܝܼܠ ܬܸܕܼܡܲܟܼ twice, which may be an error in transmission.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܢܵܦܹ̇ܠ ܡܵܐܹ̇ܬܼ (ܘܲܕܼܠܵܐ ܢܵܦܹ̇ܠ()' is ambiguous: it could mean 'one falls and dies, and one does not fall' or 'that one falls and dies, and that one does not fall'; the reading taken is the former, as a contrast between outcomes.","The term 'ܐܵܐܲܪ' (air) may be a metaphor for the spiritual atmosphere or the monastic life, but its precise referent is debated."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܠܝܼܣܲܖ̈ܠܵܝܹܐ ܥܸܣܪܵܐ ܨܵܘܡ̈ܝܼܢ() ܒܲܚܕܼܵܐ ܫܲܢ̄ܬܵܐ:\nܝܲܗ̣̄ܒܼ ܢܵܡܘܿܣܵܐ ܒܲܢܛܘܼܖ̈ܵܬܼܵܐ ܣܲܓܝܼ̈ܐܵܬܼܵܐ܀ ܘܗܵܠܹܝܢ ܨܵܘܡܹ̈ܐ ܒܥܸܠ̈ܠܵܢ ܥܸܠ̈ܠܵܢ ܡܸܬܼܝܲܗܒܿܝܼܢ ܗ̄ܘ̣ܵܘ:\nܠܦܘܼܬܼ ܦܘܼܪܩܵܢܵܐ ܘܲܠܦܘܼܬܼ ܥܹܐܕܹ̈ܐ ܕܫܲܢ̄ܬܵܐ ܟ̱ܠܵܗ̇܀ ܗܵܢܵܐ ܨܵܘܡܵܐ ܝܑܼܚܝܼܕܼܵܝܵܐ ܗ̄ܘ̣ ܘܐܲܠܵܗܵܝܵܐ ܗ̄ܘ̣:\nܘܡܸܕܸܡ ܪܲܒܵܐ ܗ̄ܘ̣ ܕܟܼܠܹܗ ܟܝܵܢܵܐ ܡܸܬܼܚܲܕܲܬܼ ܒܹܗ܀ ܠܟܼܠܹܗ ܓܸܢܣܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܨܵܡ̣ ܕܲܢܙܲܕܸܩ:\nܒܲܪ ܐܵܠܵܗܵܐ ܘܪܲܒܵܐ ܗ̣̄ܝ ܥܸܠܬܹܗ ܡ̣ܢ ܥܸܠ̈ܠܵܬܼܵܐ܀ ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܐܲܝܟܼ ܕܲܒܼܟܼܘܼܪܵܐ ܕܢܘܼܪܵܐ ܣ̣ܵܡܹܗ:\nܠܟܼܠܹܗ ܟܝܵܢܵܐ ܘܚܲܫ̣ܠܹܗ ܕܢܸܫܦܲܪ ܕܲܡܣܲܪܲܚ ܗ̄ܘ̣ܵܐ܀ ܒܨܵܘܡܹܗ ܪܲܒܵܐ ܫܲܦܸܠ̣ ܥܘܼܫܢܹܗ ܕܲܒܼܥܸܠܕܲܪܵܐ:\nܘܐܲܩܝܼܡ̣ ܢܵܦ̈ܠܹܐ ܕܲܣܚܝܼܦܝܼܢ ܗ̄ܘ̣ܵܘ ܗܵܐ ܡ̣ܢ ܥܵܠܲܡ܀ ܚܵܘܒܲܬܼ ܓܵܘܵܐ ܗܵܐ ܡܸܬܼܦܲܪܥܵܐ ܒܨܵܘܡܹܗ ܕܲܒܼܪܵܐ:\nܘܟܼܠ ܐ̄ܢܵܫ ܚܲܝܵܒܼ ܢܸܠܐܸܐ ܥܲܡܹܗ ܚܠܵܦ ܦܘܼܪܩܵܢܹܗ܀ ܘܐܸܢ ܙܲܟܵܝܵܐ ܚܠܵܦ ܚܲܝܵܒܹ̈ܐ ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ:\nܐܲܝܢܵܐ ܕܚܲܝܵܒܼ ܐܲܝܟܲܢ ܢܸܫܠܸܐ ܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ܀ ܒܗܵܢܵܐ ܨܵܘܡܵܐ ܬܠܵܬܼܵܐ ܕܲܖܹ̈ܐ (ܐܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ():\nܥܲܡ ܚܲܣܝܼܢܵܐ ܘܫܲܦܸܠ̣ ܕܵܫܹܗ ܒܲܬܼܠܵܬܲܝ̈ܗܘܿܢ܀ ܦܲܚܹ̈ܐ ܬܠܵܬܼܵܐ ܕܚܲܫܹ̈ܐ ܬܠܵܬܼܵܐ ܨܠ̣ܵܐ ܣܵܛܵܢܵܐ:\nܘܲܬܼܠܵܬܲܝ̈ܗܘܿܢ ܬܲܒܲܪ ܐܸܢܘܿܢ ܒܲܪ ܐܲܠܵܗܵܐ܀ ܪܸܚܡܲܬܼ ܟܲܪܣܵܐ ܘܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܘܪܸܓܲܬܼ ܥܘܼܬܼܪܵܐ:\nܣܕܲܪ ܗ̄ܘ̣ܵܐ ܒܕܲܪܵܐ ܥܲܡ ܨܲܝܵܡܵܐ ܕܲܨܒ݂ܼܵܐ ܘܲܟܼܦܸܢ܀ ܟܠܗܹܝܢ ܗܵܠܹܝܢ ܕܲܒܼܗܹܝܢ ܐܵܕܼܵܡ ܐܸܬܼܚܲܝܲܒܼ ܗ̄ܘ̣ܵܐ:\nܟܠܗܹܝܢ ܐܲܝܬܿܝܼ ܕܲܒܼܗܹܝܢ ܢܸܙܟܸܿܐ ܠܐܵܓܼܘܿܢܝܼܣܛܵܐ܀","english":"To the Israelites ten fasts in one year. The law gave them on many mountains. And these fasts were given for various reasons. For the sake of salvation and for the feasts of the whole year. But this fast is solitary and divine. And it is a great thing, for the whole nature is renewed by it. The entire order of the righteous fasts, so that it may be justified. The Son of God, and great is its cause among the causes. Forty days, like the firstborn of the mountain, he set it. For the whole nature and its weakness, which the beauty that was being corrupted had. By his great fast he humbled the pride of the adversary. And he set up the fallen who had been cast down from eternity. The sin of the interior is now being atoned for by the fast of the Son. And every guilty person receives forgiveness with him in place of his salvation. And if the righteous one on behalf of the guilty ones descended to the abyss, what place does the guilty one have to be freed from punishment? By this fast three powers were arrayed. With the righteous one and he humbled his pride in their three. Three snares of three pains the adversary wove. And their three he broke, the Son of God. Love of the belly and love of glory and desire for wealth. He arrayed in the generation with the faster who was hungry and thirsty. All these by which Adam was condemned. All these by which he was victorious over the abyss.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܠܝܼܣܲܖ̈ܠܵܝܹܐ ܥܸܣܪܵܐ ܨܵܘܡ̈ܝܼܢ","severity":"info","text":"The reference to ten fasts for the Israelites in one year reflects Jewish liturgical practice, which Jacob contrasts with the singular Christian Lenten fast.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ ܝܑܼܚܝܼܕܼܵܝܵܐ","severity":"info","text":"The phrase 'solitary fast' (ܨܵܘܡܵܐ ܝܑܼܚܝܼܕܼܵܝܵܐ) emphasizes the uniqueness of Lent as a single, unified fast, distinct from the multiple Jewish fasts.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܝܼܢ ܐܲܝܟܼ ܕܲܒܼܟܼܘܼܪܵܐ ܕܢܘܼܪܵܐ","severity":"info","text":"The forty days of Lent are likened to Moses' forty days on Mount Sinai (Exodus 24:18; 34:28), with 'firstborn of the mountain' (ܒܼܟܼܘܼܪܵܐ ܕܢܘܼܪܵܐ) possibly alluding to Moses as the first recipient of the law.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܕܲܖܹ̈ܐ","severity":"info","text":"The passage introduces a tripartite structure: three powers (ܕܲܖܹ̈ܐ) arrayed against the faster, corresponding to three snares (ܦܲܚܹ̈ܐ) of three pains (ܚܲܫܹ̈ܐ), which the Son of God breaks.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܸܚܡܲܬܼ ܟܲܪܣܵܐ ܘܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܘܪܸܓܲܬܼ ܥܘܼܬܼܪܵܐ","severity":"info","text":"The three temptations—love of the belly, love of glory, and desire for wealth—parallel the threefold temptation of Christ in the desert (Matthew 4:1-11), adapted here as a moral struggle against gluttony, vainglory, and avarice.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܸܢ ܙܲܟܵܝܵܐ ܚܠܵܦ ܚܲܝܵܒܹ̈ܐ ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The notion of the righteous one descending to the abyss for the guilty reflects a soteriological theme common in Syriac literature, where Christ's descent into hell (e.g., in the 'Hymn of the Pearl' or Ephrem) is a model for redemption.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'firstborn of the mountain' (ܒܼܟܼܘܼܪܵܐ ܕܢܘܼܪܵܐ) is ambiguous: it may refer to Moses, to Christ as the new Moses, or to the fast itself as the primary fast; the reading taken is that it alludes to Moses' forty days on Sinai.","The term 'abyss' (ܐܵܓܼܘܿܢܵܐ) could refer to the underworld or to a place of punishment; the context suggests a soteriological descent rather than a literal geographical location."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܘܟܲܕܼ ܥܝܼܪܵܐܝܼܬܼ ܩܵܡ̣ ܚܲܣܝܼܢܵܐ ܘܲܢ̣ܛܲܪ ܦܲܚܵܘ̈ܗܝ:\nܬܲܒܲܪ ܐܸܢܘܿܢ ܥܝܼܪܵܐ ܒܨܵܘܡܹܗ ܘܥܲܒܼܕܹܗ ܒܸܙܚܵܐ܀ ܠܪܸܚܡܲܬܼ ܟܲܪܣܵܐ ܕܵܫܵܗ̇ ܒܟܲܦܢܵܐ ܕܲܡܣܲܝܒܲܪ ܗ̄ܘ̣ܵܐ:\nܘܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܒܡܲܟܝܼܟܼܘܼܬܹܗ ܡܸܙܕܲܟܼܝܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܠܪܸܓܲܬܼ ܥܘܼܬܼܪܵܐ ܕܵܫܵܗ̇ ܒܚܘܼܒܵܐ ܕܡܸܣܟܹܿܢܘܼܬܼܵܐ:\nܘܲܒܼܚܲܕܼ ܨܵܘܡܵܐ ܬܠܵܬܼܵܐ ܚܲܫ̈ܝܼܢ ܐܸܬܼܡܲܟܲܟܼܘ ܗ̄ܘ̣ܵܘ܀ ܡܲܠܦܵܢܘܼܬܼܵܐ ܒܨܵܘܡܹܗ ܐܲܣܪܲܚ̣ ܠܝܼܚܝܼ̈ܕܼܵܝܹܐ:\nܕܐܲܝܟܲܢ ܢܸܙܟܿܘܿܢ ܠܐܵܟܹ̇ܠܩܲܪܣܵܐ ܒܐܵܓܼܘܿܢܲܝ̈ܗܘܿܢ܀ ܠܐܵܕܼܵܡ ܐܲܟܸܣ̣ ܕܐܸܠܘܼ ܫ̣ܦܲܪ ܠܹܗ ܕܢܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ:\nܠܵܐ ܚܵܐܹ̇ܒܼ ܗ̄ܘ̣ܵܐ ܒܕܲܪܵܐ ܕܪܸܓܿܬܼܵܐ ܘܕܼܵܐܣܘܿܛܘܼܬܼܵܐ܀ ܒܣܲܪ ܠܲܛܪܘܼܢܵܐ ܕܐܲܚܬܹܗ ܠܕܲܪܵܐ ܘܩܵܡ̣ ܐܸܬܼܟܲܬܲܫ:\nܘܚܵܒܼ ܚܲܣܝܼܢܵܐ ܘܲܙܟܼܵܐ ܟܝܵܢܵܐ ܕܐܸܬܼܚܲܝܲܒܼ ܗ̄ܘ̣ܵܐ܀ ܒܦܲܪܨܘܿܦ ܐܵܕܼܵܡ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ:\nܘܗܵܝ̇ ܙܵܟܼܘܼܬܼܵܐ ܕܲܙܟܼܵܐ ܡܵܪܵܐ ܠܥܲܒܼܕܹܗ ܝܲܗ̣ܒܵܗ̇܀ ܕܚܵܒܲܬ̤ ܚܵܘܵܐ ܒܪܵܗ̇ ܕܲܒܼܬܼܘܼܠܬܵܐ ܦܪܲܥ̣ ܐܸܫܛܵܪܵܗ̇:\nܒܪܝܼܟܼ ܕܲܒܼܨܵܘܡܹܗ ܢܨܲܚ̣ܘ ܨܲܝܵܡܹ̈ܐ ܒܐܵܓܼܘܿܢܲܝ̈ܗܘܿܢ. ܫܠܸܡ (ܡܹܐܡܪܵܐ ܕܲܬܼܠܵܬܼܵܐ()) ܕܥܲܠ ܨܵܘܡܵܐ.","english":"And when the righteous one arose vigilantly and kept his palms,\nhe broke the fast vigilantly and made it a victory. For the love of the belly he trampled it with the hunger that he endured,\nand the love of glory was purified in his humility. For the desire for wealth he trampled it with the love of poverty,\nand in one fast three passions were humbled. He taught the solitaries through his fast\nhow they might conquer the glutton in their struggles. He reproached Adam, for if it had pleased him to struggle,\nhe would not have been guilty of the generation of desire and lust. He shut the gate of his brother to the generation and rose up to struggle,\nand the righteous one sinned and conquered the nature that had been condemned. In the person of Adam, the son of God struggled,\nand this victory that the Lord won he gave to his servant. So that Eve might show her son, the virgin repaid her debt.\nBlessed are the fasters who triumphed through his fast in their struggles. The end of the third homily on the fast.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The righteous one (ḥassīyā) is likely the ascetic ideal or Christ, who by fasting conquers the passions of gluttony, vainglory, and avarice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܝܼܢܵܐ","severity":"info","text":"ḥassīyā: 'righteous one' or 'pious one', a standard Syriac term for the ascetic holy person, often applied to Christ or the monastic ideal.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam","severity":"info","text":"The reference to Adam's failure to struggle (etkattaš) echoes Genesis 3, where Adam yields to desire, contrasted with the righteous one's victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The three passions (gluttony, vainglory, avarice) are a standard Evagrian triad, here overcome by a single fast, reflecting Jacob's ascetic theology.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the homily with a doxology ('Blessed are the fasters') and a formal colophon marking the end of the third homily on the fast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The colophon 'end of the third homily on the fast' indicates this work was transmitted as part of a numbered series, likely for liturgical or monastic reading.","cites":[{"key":"ed:dsc-364","label":"source edition: On the Lenten Fast III","url":"https://syriaccorpus.org/364"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous one' (ḥassīyā) is ambiguous: it may refer to Christ, a specific ascetic figure, or a generic ideal; the translation takes it as the ascetic ideal or Christ.","The phrase 'he reproached Adam' could be read as a direct rebuke or as a rhetorical contrast; the translation opts for a reproachful sense."],"confidence":"high","notes":[]}]}