{"slug":"dsc-365","id":"syriac:dsc:dsc-365","title":"On the Love of God and On Perfect Reconciliation","title_source":"On the Love of God and On Perfect Reconciliation","author":"Jacob of Serugh","genre":"other","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:38Z","cost_usd":0.012103},"source":{"registry_id":"syriac:dsc:dsc-365","work_id":"dsc-365","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/365"},"stats":{"passages":18,"english_words":4920,"coptic_letters":0,"source_letters":10733,"commentary_units":106,"commentary_kinds":8,"derived_notes":0,"ambiguities":29,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"dsc-365","abstract":"Jacob of Serugh's metrical homilies On the Love of God and On Perfect Reconciliation explore divine love as the foundation of Christian teaching and the means of spiritual rebirth. Written in Syriac verse, these memre employ dense scriptural allusions and typological imagery, such as the baptismal font as a womb. The text survives in multiple 8th–9th-century manuscripts from both West and East Syriac traditions, with significant variants. It was used in West Syriac monastic offices and cited by later authors like Bar ʿEbroyo, but not included in East Syriac lectionaries. The edition lacks a full biblical citation apparatus.","historical_context":"Jacob of Serugh (c. 451–521) composed these metrical homilies late in his episcopate, likely after 482, as internal references to Christological controversies suggest. The Syriac text was transmitted in both West Syriac (Serto) and East Syriac manuscript traditions, with the earliest surviving copies dating to the 8th–9th centuries. These homilies were read in West Syriac monastic offices and cited by later authors such as Bar ʿEbroyo, but they were not part of the East Syriac liturgical lectionary. The community context is the Syriac-speaking Miaphysite church, where Jacob was a leading poet-theologian. The genre is metrical homily (memra), a form used for liturgical and catechetical instruction. The work's transmission shows significant textual variants between manuscript families, indicating a complex history of copying and adaptation.","significance":"These homilies are key witnesses to Syriac theological poetry and Miaphysite spirituality in the late antique period. They illustrate Jacob's distinctive use of typology and scriptural allusion, and their liturgical use in West Syriac monasticism shows their enduring influence. The work relates to broader traditions of Syriac liturgical poetry and Christological debate.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh"},{"date":"After 482","event":"Composition of these homilies, based on internal Christological references"},{"date":"8th–9th centuries","event":"Earliest surviving Syriac manuscripts of the work"},{"date":"13th–14th centuries","event":"Citation by Bar ʿEbroyo, indicating continued use in West Syriac tradition"}],"relations":[{"work":"Jacob of Serugh, On the Love of God","relation":"Part of a larger corpus of metrical homilies by the same author","key":"","label":null,"url":null},{"work":"Bar ʿEbroyo, Ecclesiastical Chronicle","relation":"Cited by this later West Syriac author","key":"","label":null,"url":null},{"work":"Syriac baptismal liturgy","relation":"Shares typological imagery of the font as a womb","key":"","label":null,"url":null},{"work":"Miaphysite Christological writings","relation":"Reflects post-482 Christological controversies","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader religious and cultural setting"},{"key":"wikipedia:Miaphysitism","label":"Miaphysitism","url":"https://en.wikipedia.org/wiki/Miaphysitism","reason":"Theological context of the work"}],"cautions":["The dating of the homilies is approximate, based on internal references to Christological controversies after 482.","The earliest manuscripts are from the 8th–9th centuries, leaving a gap of several centuries from the original composition.","The edition does not include a full apparatus of biblical citations, limiting analysis of scriptural allusions.","Significant textual variants exist between West and East Syriac manuscript families, complicating reconstruction of the original text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000416,"generated":"2026-11-15T02:50:48Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/365"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8846"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-365","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":106,"english_words":4920,"source_letters":16998,"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 these metrical homilies late in his episcopate. The dating rests on internal references to Christological controversies after 482.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the earliest from the 8th–9th centuries. The edition collates West Syriac (Serto) and East Syriac witnesses, noting significant variants.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These homilies were read in West Syriac monastic offices and cited by later authors such as Bar ʿEbroyo. They are not part of the East Syriac liturgical lectionary.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full apparatus of biblical citations. Jacob’s dense scriptural allusions are identified only in the notes, not systematically indexed.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-365":{"label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ\nܡܐܡܪܐ .ܟܘ. ܕܥܲܠ ܚܘܼܒܵܐ(). ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܕܐܸܬܼܵܐ ܒܚܘܼܒܹܗ ܕܲܢܚܲܕܸܬܼ ܟܠ:\nܗܲܒܼ ܠܝܼ ܚܘܼܒܵܟܼ ܕܐܹܡܲܠܸܠ ܒܹܗ ܠܲܕܼܫܵܡܲܥ̇ ܠܝܼ܀ ܪܵܡܵܐ ܕܲܢܚܸܬܼ ܡ̣ܢ ܡܸܕܼܝܵܪܵܘܗܝ ܨܹܝܕܼ ܒܝܼܫܘܼܬܲܢ:\nܗܲܒܼ ܠܝܼ ܕܐܸܣܲܩ ܠܐܲܬܼܪܹܗ ܕܚܘܼܒܵܟܼ() ܘܐܸܬܼܢܸܐ ܫܘܼܦܖ̈ܵܘܗܝ܀ ܐܘܿ ܕܲܒܼܚܘܼܒܹܗ ܣܲܝܒܲܪ ܚܲܫܹ̈ܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ:\nܕܡܵܟܼ ܢܸܪܬܲܚ ܒܝܼ ܠܲܡܡܲܠܵܠܘܼ ܥܲܠ ܛܲܝܒܿܘܼܬܼܵܟܼ܀ ܒܪܸܬܼܚܹܗ ܕܚܘܼܒܵܟܼ ܬܸܬܿܙܝܼܥ ܡܸܠܲܬܼܝ ܥܲܠ ܣܲܒܼܖ̈ܵܬܼܵܟܼ():\nܕܥܲܬܿܝܼܪܵܐܝܼܬܼ (ܐܹܡܲܪ ܫܲܪܒܵܟܼ() ܒܹܝܬܼ ܐܲܖ̈ܥܵܢܹܐ܀ ܬܵܘ() ܚܲܒܿܝܼ̈ܒܹܐ ܕܝܸܠܕܲܬ̤ ܟܲܪܣܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ:\nܢܸܩܢܸܐ ܚܘܼܒܵܐ ܕܥܘܼܬܼܪܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܠܲܕܼܩܵܢܹ̇ܐ ܠܹܗ܀ ܐܲܚܹ̈ܐ ܕܲܗܘ̤ܵܘ ܡ̣ܢ ܓܵܘ ܡܲܝ̈ܵܐ ܠܝܼܚܝܼܕܼܵܝܵܐ:\nܒܫܲܪܒܹܗ ܕܚܘܼܒܵܐ ܬܵܘ ܢܸܬܼܒܲܣܲܡ ܦܵܪܘܿܫܵܐܝܼܬܼ܀ ܒܢܲܝ̈ܵܐ ܖ̈ܚܝܼܡܹܐ ܕܪܲܒܲܝ ܐܲܒܼܵܐ ܒܲܕܼܡܵܐ ܕܲܒܪܹܗ:\nܗܲܒܼܘ ܠܝܼ ܨܵܘܬܵܐ ܕܡܹܐܡܪܵܐ ܕܚܘܼܒܵܐ ܒܙܵܘܥܵܐ ܐܹܡܲܪ()܀ ܟܠ ܫܲܪܒܵܐ ܓܹܝܪ ܡܵܐ ܕܡܸܬܼܡܲܠܲܠ ܛܲܥܡܹܗ() ܒܹܗ ܗ̄ܘܼ:\nܘܲܕܼܟܼܠ ܡܹܐܡܪܵܐ ܐܲܟܼܘܵܬܹܗ ܗ̣̄ܝ ܡܸܠܬܼܵܐ ܕܲܥܠܵܘܗܝ܀ ܡܸܛܠ ܚܘܼܒܵܐ ܙܵܥܹ̇ܬܼ ܝܵܘܡܵܢ ܠܲܡܡܲܠܵܠܘܼ:\nܐܵܕܼܫܵܐ ܗ̄ܘܼ ܚܲܠܝܵܐ ܬܵܘ ܢܸܬܼܒܲܣܲܡ ܒܲܛ̈ܥܵܡܵܬܹܗ܀ ܐܘܿ ܦܵܪܘܿܫܵܐ ܕܪܵܗܹ̇ܛ ܒܵܬܲܪ ܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܨܘܼܕܼ ܠܵܟܼ ܚܘܼܒܵܐ (ܕܗ̤ܘܝܘܼ ܡܩܲܪܸܒܼ() ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܐܘܿ ܡܲܠܦܵܢܵܐ ܣܢܹܐܓܼܪܵܐ ܕܐ̄ܖ̈ܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ:\nܒܚܘܼܒܵܐ ܡܲܠܸܠ ܘܐܸܠܵܐ ܕܬܼܵܘܬܲܪ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ܀ ܐܘܿ ܬܲܠܡܝܼܕܼܵܐ ܕܨܲܠܝܵܐ ܐܸܕܼܢܹܗ ܠܲܫ̈ܟܼܵܚܵܬܼܵܐ:\nܗܲܒܼ ܠܝܼ ܚܘܼܒܵܐ ܘܣܲܒܼ ܠܵܟܼ ܡܸܠܬܼܵܐ ܕܡܲܠܝܵܐ ܚܲܝܹ̈ܐ܀","english":"Of the holy Mar Jacob of Serugh.\n\nMemra 20. On Love. The Son of God, who came in his love to unite all.\n\nGive me your love, that I may speak with it to those who hear me. The height that descended from its heights toward our evil: give me that I may ascend to the place of your love and be established in its stations. Or, by whose love he endured the pains of crucifixion: that my tongue may be kindled in me to speak of your grace. By the heat of your love, my speech shall be stirred concerning your tidings, that I may richly recount your story among the assemblies of the earth. Come, O beloved ones of the womb of the font of baptism: love is a great treasure for those who acquire it. Brethren who were from within the waters for the Only One: in the story of love, come, be delighted discerningly. By the beloved requests of the great Father in the blood of his Son: give me the voice of the discourse of love, that I may speak it with trembling. For every story, when it is spoken, its meaning is in it; and every discourse, its likeness is the word that is upon it. Because today I am stirred to speak of love: it is a sweet taste; come, be delighted by its flavors. O discerning one who runs after beauties: hunt for love, which brings one near to God. O teacher, the revealer of divine mysteries: speak with love, otherwise you cannot be heard. O disciple who has learned the discoveries: give me love and take the word that is full of life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ .ܟܘ.","severity":"info","text":"The heading marks this as the twentieth memra of Jacob of Serugh. The work is a metrical homily on love, opening with a series of invocations.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac ḥubbā (love) is the central term. It is used both for divine love and for the human response, and is the subject of the entire memra.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܪܣܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The phrase 'womb of the font of baptism' reflects the Syriac typology of the baptismal font as a womb that gives spiritual rebirth. This imagery is common in early Syriac liturgical poetry.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܒܼܚܘܼܒܹܗ ܣܲܝܒܲܪ ܚܲܫܹ̈ܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ","severity":"info","text":"The reference to enduring the pains of crucifixion alludes to the passion of Christ, central to the theology of divine love in Jacob's works.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܵܪܝ ܝܲܥܩܘܿܒܼ","severity":"info","text":"Jacob of Serugh (c. 451–521) is a major Syriac poet-theologian. His memre on love were widely copied and used in liturgical and monastic settings.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪܸܬܼܚܹܗ ܕܚܘܼܒܵܟܼ","severity":"caution","text":"The phrase 'by the heat of your love' may be a textual variant; some manuscripts read 'by the heat of your grace'. The sense is not materially affected.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text shows minor orthographic variation (e.g., ܕܲܢܚܲܕܸܬܼ for ܕܲܢܚܲܕܸܬ). The reading 'heat' (ܒܪܸܬܼܚܹܗ) is accepted, though some witnesses may have 'grace'."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܲܝܢܵܐ ܕܡܲܠܸܦ ܟܲܕܼ ܠܵܐ ܡܲܚܸܒܼ ܡܸܫܠܵܐ ܢܸܫܠܸܐ:\nܕܐܝܼܩܹܐ ܠܵܐܹ̇ܐ ܒܣܸܕܼܪܵܐ ܕܡܸ̈ܠܹܐ ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ܀ ܘܡܲܢ ܕܲܒܼܚܘܼܒܵܐ ܬܘܼܒܼ ܠܵܐ ܫܵܡܲܥ̇ ܢܸܣܟ̇ܘܿܪ ܐܸܕܼܢܵܘ̈ܗܝ:\nܕܩܵܠܹ̈ܐ ܘܡܸܠܹ̈ܐ ܠܵܐ ܡܲܗܢܹܝܢ ܠܹܗ ܕܢܸܫܡܲܥ ܐܸܢܘܿܢ܀ ܪܲܒܵܐ ܡܗܝܼܪܵܐ ܕܨܵܒܹ̇ܐ ܕܢܲܥܬܲܪ ܠܲܕܼܫܵܡܲܥ̇ ܠܹܗ:\nܐܲܚܸܒܼ ܣܲܓܝܼ ܘܡܲܠܸܠ ܩܲܠܝܼܠ ܥܲܡ ܬܲܠܡܝܼ̈ܕܹܐ܀ ܘܐܲܢ̄ܬܿ ܝܵܠܘܿܦܵܐ ܡܲܡܠܵܐ ܙܥܘܿܪܵܐ ܒܚܘܼܒܵܐ ܪܲܒܵܐ:\nܫܡܲܥ ܘܲܥܬܲܪ() ܒܹܗ ܕܐܸܠܵܐ ܒܚܘܼܒܵܐ ܠܵܐ ܥܵܬܲܪ(538) ܐ̄ܢܵܫ܀ ܡܸܚܕܼܵܐ ܕܥܵܐܹ̇ܠ ܚܘܼܒܵܐ ܠܢܲܦ̮ܫܵܐ ܢܗܲܪܘ ܚܘܼܫܵܒܹ̈ܝܗ̇:\nܥܲܠ̣ ܩܵܡ̣ ܗܵܘܢܵܐ ܒܐܲܬܼܪܵܐ ܕܐ̄ܖ̈ܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܘܟܲܕܼ ܫܲܦܝܼܖ̈ܵܢ ܫܲܦܝܼܖ̈ܵܬܼܵܐ ܠܥܵܒܼ̇ܘܿܕܲܝ̈ܗܹܝܢ:\nܐܸܢ ܡܸܣܬܲܥܖ̈ܵܢ ܒܸܠܥܵܕܼ ܚܘܼܒܵܐ ܠܵܐ ܫܲܦܝܼܖ̈ܵܢ܀ ܡܸܠܚܵܐ ܡܡܲܕܿܟܼܵܐ ܠܲܛ̈ܥܵܡܵܬܼܵܐ ܬܒܲܣܸܡ ܐܸܢܹܝܢ:\nܘܚܘܼܒܵܐ ܒܵܥ̈ܝܵܢ ܫܲܦܝܼܖ̈ܵܬܼܵܐ ܕܢܸܣܬܲܥܖ̈ܵܢ ܒܹܗ܀ ܫܲܦܝܼܖ̈ܵܬܼܵܐ ܐܲܝܟܼ ܗܲܕܵܡܹ̈ܐ ܒܦܲܓܼܪܵܐ ܣܝܼ̈ܡܵܢ:\nܘܚܘܼܒܵܐ ܡܡܲܠܸܐ ܕܘܼܟܲܬܼ ܢܲܦ̮ܫܵܐ ܠܟܼܠܹܗ ܓܘܼܫܡܵܐ܀ ܫܲܦܝܼܪ ܨܵܘܡܵܐ ܘܲܕܼܠܵܐ ܚܘܼܒܵܐ ܐܸܢ ܨܵܐܹ̇ܡ ܐ̄ܢܵܫ:\nܦܘܼܡܹܗ ܡܲܣܪܸܐ ܘܠܵܐ ܐܝܼܬܼ ܝܘܼܬܼܪܵܢ ܒܲܢܙܝܼܪܘܼܬܹܗ܀ ܪܚܝܼܡܵܐ ܨܠܘܿܬܼܵܐ ܘܐܸܢ ܗ̤ܘ ܕܚܘܼܒܵܐ ܠܵܐ ܡܲܣܸܩ ܠܵܗ̇:\nܡܚܝܼܠ ܗ̄ܘܼ ܓܸܦܵܗ̇ ܘܠܵܐ ܚܵܙ̇ܝܵܐ ܠܹܗ ܠܪܵܡܵܐ ܒܐܲܬܼܪܹܗ܀ ܣܲܓܝܼ ܪܚܝܼܡܵܐ ܙܲܕܝܼܩܘܼܬܼܵܐ ܠܲܕܼܦܵܠܲܟܼ ܠܵܗ̇:\nܘܐܸܢ ܠܵܐ ܡܲܚܸܒܼ ܟܲܕܼ ܦܵܠܲܚ ܠܵܗ̇:\nܘܐܸܢ ܠܵܐ ܡܲܚܸܒܼ ܟܲܕܼ ܦܵܠܲܚ ܠܵܗ̇ ܣܪܝܼܩ ܗ̄ܘ̣ ܥܲܡܠܹܗ܀ ܫܒܼܝܼܚ ܗ̄ܘ̣ ܟܠܝܼܠܵܐ ܕܲܒܼܬܼܘܿܠܘܼܬܼܵܐ ܘܩܲܕܝܼܫܘܼܬܼܵܐ:\nܘܐܸܢ ܡ̣ܢ ܚܘܼܒܵܐ ܣܦܝܼܩ ܩܲܕܝܼܫܵܐ ܐܲܝܟܼ ܓܲܝܵܪܵܐ ܗ̄ܘ̣܀","english":"One who teaches without loving is like one who is silent. For it is not fitting in the order of words that have no profit. And one who does not hear because of love, his knowledge is forgotten. Sounds and words do not cause him to hear, so that he might understand. A great teacher who wishes that his hearer become rich: love much and speak little with the disciples. And you, a learner, a small discourse in great love: hear and become rich in it, for without love a person does not become rich. As soon as love enters the soul, her thoughts immediately stand in the place of divine mysteries. And when deeds are beautiful, they are adorned; without love they are not beautiful. Salt seasons and sweetens the flavors of foods, and love adorns the deeds that are performed through it. Deeds are like limbs in the body, and love fills the place of the soul for the whole body. Fasting is beautiful, but if a person fasts without love, his mouth dries up and there is no profit in his abstinence. Prayer is beloved, but if he who does not offer it with love, its wing is weak and it does not see the height in its place. Righteousness is very beloved, to practice it, but if one does not love while practicing it, his labor is in vain. The crown of virginity and holiness is glorious, but if it is empty of love, the holy one is like a robber.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening lines contrast teaching without love with silence, establishing love as the essential medium for effective instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥubbā (love) is central; Jacob uses it both for divine love and for the human virtue that enables teaching and spiritual growth.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet-theologian; this memra (metrical homily) on love reflects his ascetical and pastoral concerns.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (teaching without love is profitless) to specific examples: fasting, prayer, righteousness, and virginity, each qualified by love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of salt seasoning food (line 10) echoes a common patristic trope; compare Ephrem, Hymns on Faith 5.3, where love seasons ascetic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at line 8 (ܡܸܣܬܲܥܖ̈ܵܢ) is ambiguous: it could mean 'are adorned' or 'are performed'; the English draft opts for 'are adorned', but the sense of action is also possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܡܸܣܬܲܥܖ̈ܵܢ (line 8) may be read as passive ('are adorned') or middle ('are performed'); the translation follows the former, but the latter fits the context of deeds being done through love."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܪܲܒܿ ܗ̄ܘ̣ ܐܲܓܼܪܹܗ ܕܐܲܝܢܵܐ ܕܩܵܨܹ̇ܐ ܠܟܲܦܢܵܐ ܠܲܚܡܹܗ:\nܘܲܕܼܠܵܐ ܚܘܼܒܵܐ ܐܸܢ ܩܵܨܹ̇ܐ ܠܹܗ ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܗ̄ܘ̣܀ ܕܢܸܬܸܠ ܣܵܗܕܵܐ ܓܘܼܫܡܹܗ ܠܢܘܼܪܵܐ ܘܲܠܝܲܩܕܵܢܵܐ:\nܚܘܼܒܵܐ ܒܵܥܹ̇ܐ ܘܟܸܢ ܥܲܡ ܣܵܗܕܹ̈ܐ ܟܠܝܼܠܵܐ ܫܵܩܹ̇ܠ܀ ܙܵܟܹ̇ܐ ܗ̄ܘ̣ ܚܘܼܒܵܐ (ܠܲܢܒܼܝܼܘܼܬܼܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ():\nܒܸܠܥܵܕܼܵܘܗܝ ܓܹܝܪ ܠܵܐ ܕܡܸܬܼܢܲܒܸܐ ܘܠܵܐ ܕܲܡܗܲܝܡܸܢ܀ ܡ̣ܢ ܣܘܼܥܖ̈ܵܢܵܘܗܝ ܝܵܠܹ̇ܦ() ܐܲܢ̄ܬܿ ܠܹܗ ܠܚܘܼܒܵܐ ܡܵܢܵܘ:\nܘܲܥܒܼܝܼ̈ܕܼܵܬܹܗ ܣܵܗ̈ܕܵܢ ܥܠܵܘܗܝ ܕܲܟܼܡܵܐ ܫܲܦܝܼܪ܀ (ܒܚܘܼܒܵܐ ܐܲܒܼܵܐ() ܐܲܫܠܸܡ̣ ܠܲܒܼܪܹܗ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ:\nܕܠܵܐ ܚܘܼܒܵܐ ܓܹܝܪ ܗܵܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܠܵܐ ܗܵܘܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܚܘܼܒܵܐ ܢܲܓܼܕܹܗ ܠܡܵܪܝܵܐ ܘܲܢܚܸܬܼ ܡ̣ܢ ܡܸܕܝܵܖ̈ܵܘܗܝ:\nܚܲܠܛܹܗ ܒܐ̄ܢܵܫܵܐ ܕܢܸܗܘܸܐ ܚܲܒܼܪܵܐ (ܡܵܪܵܐ ܠܥܲܒܼܕܵܘ̈ܗܝ()܀ ܚܘܼܒܵܐ ܐܲܝܬܝܼ ܠܒܲܪ ܐܲܠܵܗܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ:\nܘܥܲܒܼܕܹܗ ܐ̄ܢܵܫܵܐ ܘܣܲܝܒܲܪ ܚܲܫܹ̈ܐ ܕܲܙܩܝܼܦܘܼܬܼܵܐ܀ ܚܘܼܒܵܐ ܚܲܒܼܫܹܗ ܘܲܒܼܓܼܵܘ ܟܲܪܣܵܐ ܘܲܒܼܓܼܵܘ ܩܲܒܼܪܵܐ:\nܠܒܲܪ ܓܲܢ̄ܒܵܪܵܐ ܕܬܲܠܝܵܐ ܒܪܝܼܬܼܵܐ ܒܪܸܡܙܹܗ ܟܲܣܝܵܐ܀ ܒܚܘܼܒܹܗ ܕܐܲܒܼܵܐ ܕܲܡܬܼܘܿܡܵܐܝܼܬܼ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܒܹܗ:\nܕܡܘܼܬܹܗ ܐܲܫܐܸܠ̣ ܕܢܸܒܼܪܸܐ ܐ̄ܢܵܫܵܐ ܒܨܲܠܡܵܐ ܕܲܒܼܪܹܗ܀ ܒܹܗ ܒܗܵܘ̇ ܚܘܼܒܵܐ ܒܪܵܐ ܒܸܖ̈ܝܵܬܼܵܐ ܟܲܕܼ ܒܵܪܹܐ ܗ̄ܘ̣ܵܐ:\nܘܒܹܗ ܬܘܼܒܼ ܐܲܫܠܸܡ̣ ܠܝܼܚܝܼܕܼܵܝܹܗ ܟܲܕܼ ܦܵܪܹܩ ܗ̄ܘ̣ܵܐ܀ ܒܐܲܝܢܵܐ ܡܲܠܟܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܚܲܝܠܵܐ ܕܢܸܥܒܸܕܼ ܗܵܟܲܢ:\nܕܢܲܫܠܸܡ ܠܲܒܼܪܹܗ() ܚܠܵܦ ܓܵܠܘܼܬܼܵܐ (ܕܢܲܦܢܹܝܗ̇ ܠܐܲܬܼܪܵܗ̇()܀ ܠܡܲܢ ܥܲܬܿܝܼܪܵܐ ܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܕܢܸܕܼܪܸܐ ܟ̱ܠܹܗ ܥܘܼܬܼܪܹܗ():\nܥܲܠ ܚܵܕܼܘܿܖܹ̈ܐ ܡܸܛܠ ܚܘܼܒܹܗ ܘܢܲܥܬܲܪ ܐܸܢܘܿܢ܀","english":"Great is the reward of the one who breaks his bread for the hungry. And without love, if he breaks it, it is without profit. For the martyr gives his body to the sword and to the fire. Love is required, and with the martyrs he receives a crown. Love conquers (childishness and faithlessness). For without it, there is neither baptism nor faith. From his deeds one learns: take love as a model. And his works bear witness concerning him, how beautiful they are. (Through love) the father (delivered) his son in place of sinners. For without love, this deed would not have been. Love brought the Lord down from his heights and made him dwell among men. It mingled him with the flesh, so that he became a companion (a master to his servants). Love brought the Son of God from his Father's house and made him man, and he endured the sufferings of the crucifixion. Love confined him and enclosed him in a womb and in a tomb, the mighty son who hung the creation by his hidden command. Through the love of the Father, who is eternally existent in him, he asked for his death, that man might be created in the image of his Son. By that same love he created the creatures when he was creating, and by it again he delivered them to his Only-begotten when he was redeeming. What king had the power to do this: to deliver his son for the sake of the captivity (to redeem its place)? What rich man was so generous as to scatter all his wealth upon the poor because of his love and become poor?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥubbā (love) is the central theological concept in this passage, denoting both divine and human love as an active, redemptive force.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܵܐ ܐܲܫܠܸܡ̣ ܠܲܒܼܪܹܗ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ","severity":"info","text":"Alludes to Abraham’s offering of Isaac (Gen 22) as a type of Christ’s sacrifice, a common typology in Syriac tradition.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܘܼܒܵܐ ܐܲܝܬܝܼ ܠܒܲܪ ܐܲܠܵܗܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ","severity":"info","text":"Echoes John 1:14 and the incarnation, where love brings the Son of God from the Father’s house to become human.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܗܕܵܐ","severity":"info","text":"Martyrdom (sāhdā) is a key theme in early Syriac Christianity, where love is seen as the motive for martyrdom and the crown of victory.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a general teaching on love to a series of biblical examples (martyrdom, Abraham, incarnation, crucifixion), building a cumulative argument.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܸܬܸܠ ܣܵܗܕܵܐ ܓܘܼܫܡܹܗ ܠܢܘܼܪܵܐ ܘܲܠܝܲܩܕܵܢܵܐ","severity":"caution","text":"The Syriac text has a lacuna or ambiguous reading in the phrase about the martyr; the English draft supplies 'sword and fire' but the Syriac may be corrupt.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܢܸܬܸܠ ܣܵܗܕܵܐ ܓܘܼܫܡܹܗ ܠܢܘܼܪܵܐ ܘܲܠܝܲܩܕܵܢܵܐ' is textually uncertain; the reading 'sword and fire' is conjectural.","The term 'ܥܒܼܝܼ̈ܕܼܵܬܹܗ' (his works) may refer to the works of love personified or to the deeds of a specific figure; the context favors love personified."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܡܲܢ ܝܵܗܹ̇ܒܼ ܗ̄ܘ̣ܵܐ ܒܪܹܗ ܠܲܥܠܵܬܼܵܐ ܕܢܸܗܘܸܐ ܕܸܒܼܚܵܐ:\nܡܸܛܠ ܥܲܒܼ̈ܕܹܐ ܕܲܥܪܲܩ̣ܘ ܡܸܢܹܗ ܕܢܲܝܬܸܐ ܐܸܢܘܿܢ܀ (ܡܲܢ ܡ̣ܢ ܛܵܒܹ̈ܐ() ܠܵܐ ܕܵܚܹ̇ܠ ܗ̄ܘ̣ܵܐ ܕܢܲܪܡܸܐ ܢܲܦ̮ܫܹܗ:\nܕܲܚܠܵܦ ܒܝܼ̈ܫܹܐ ܡܵܘܬܵܐ ܢܸܛܥܲܡ ܘܢܲܚܸܐ ܐܸܢܘܿܢ܀ ܘܐܲܝܢܵܐ ܚܲܝܵܐ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܸܓܿܘܿܫ ܥܘܼܡܩܹ̈ܝܗ̇ ܕܲܫܝܘܿܠ:\n(ܘܢܹܐܣܘܿܪ ܢܲܦ̮ܫܹܗ ܕܢܸܫܪܸܐ ܚܒܼܝܼ̈ܫܹܐ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ()܀ ܡܲܢ ܥܸܠܵܝܵܐ ܥܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܥܘܼܡܪܵܐ ܩܲܒܼܪܵܐ():\nܘܡܲܣܸܩ ܡܝܼ̈ܬܹܐ ܠܥܘܼܡܪܵܐ ܪܵܡܵܐ() ܕܲܫܡܲܝܵܢܹ̈ܐ܀ ܗܵܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܚܘܼܒܵܐ ܥ̣ܒܲܕܼ ܠܹܗ ܠܒܲܪ ܐܲܠܵܗܵܐ:\nܕܲܚܠܵܦ ܐ̄ܢܵܫܵܐ ܡܵܘܬܵܐ ܢܸܛܥܲܡ ܘܢܲܚܸܐ ܐܸܢܘܿܢ܀ ܡܸܛܠ ܗܵܢܵܐ ܪܵܡ ܗ̄ܘ̣ ܚܘܼܒܵܐ ܡ̣ܢ ܡܝܲܬܖ̈ܵܬܼܵܐ:\nܘܲܬܼܚܹܝܬܼ ܥܸܩܒܹܗ ܣܝܼ̈ܡܵܢ ܟܠܗܹܝܢ ܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܠܟܼܵܐ ܡܸܢܹܗ ܗ̣̄ܝ ܙܲܕܝܼܩܘܼܬܼܵܐ ܘܲܓܼܡܝܼܪܘܼܬܼܵܐ:\nܕܐܸܠܵܐ ܐܸܢ ܒܹܗ ܕܢܸܗܘܸܐ ܓܡܝܼܪܵܐ ܐ̄ܢܵܫ ܠܵܐ ܡܸܫܟܲܚ܀ ܟܡܵܐ ܕܢܸܙܕܲܕܲܩ ܐܲܝܢܵܐ ܕܙܲܕܝܼܩ ܒܲܥܒܼܝܼ̈ܕܼܵܬܹܗ:\nܚܘܼܒܵܐ ܒܵܥܹ̇ܐ ܘܟܸܢ ܡܸܫܬܲܡܠܸܐ ܒܲܓܼܡܝܼܪܘܼܬܼܵܐ܀ ܡܸܣܬܲܒܼܪܵܐ ܠܝܼ ܕܲܥܣܸܩ ܡܹܐܡܪܵܐ ܕܡܲܩܲܦ ܠܝܼ ܒܹܗ:\nܘܣܲܓܝܼ ܝܲܩܝܼܪ ܥܲܠ ܫܵܡ̈ܘܿܥܹܐ ܫܲܪܒܵܐ ܕܐܲܪܡ̇ܝܼܬܼ܀ ܠܡܹܐܡܪܵܐ ܕܚܘܼܒܵܐ ܐܸܠܵܐ ܒܚܘܼܒܵܐ ܐ̄ܢܵܫ ܠܵܐ ܫܵܡܲܥ̇:\nܘܐܲܝܟܵܐ ܢܸܒܼܥܹܝܘܗܝ ܐܵܘ ܨܹܝܕܼ ܡܲܢ̣ܘܼ ܕܲܢܡܲܠܸܠ ܒܹܗ܀ ܐܝܼܬܼ ܒܲܝܢܵܬܲܢ ܐܲܟܿܬܼܵܐ ܘܚܸܡܬܼܵܐ ܘܠܸܒܵܐ ܩܲܫܝܵܐ:\nܚܣܵܡܵܐ ܘܢܸܟܼܠܵܐ ܘܕܲܓܵܠܘܼܬܼܵܐ ܘܡܹܐܟܲܠܩܲܪܣܵܐ܀ ܟܠ ܚܸܖ̈ܝܵܢܹܐ ܟܠ ܗܸܖ̈ܵܬܼܵܐ ܟܠ ܬܲܟܼܬܘܼ̈ܫܹܐ:\nܟܠ ܡܲܨ̈ܘܵܬܼܵܐ() ܟܠ ܥܸܠ̈ܠܵܬܼܵܐ ܕܡܲܡܠܠܵܐ ܣܲܢܝܵܐ܀","english":"He who would give his son to the altar to be a sacrifice, because of the servants who fled from him who would bring him, (he who would give his son to the altar) did not fear to cast himself down, so that in place of evils he might taste death and live. And what living one could have sounded the depths of Sheol, and bound himself to release the captives from darkness? The Most High made for himself a tomb-dwelling, and raised the dead to the high dwelling of the heavens. This deed love wrought for the Son of God, that in place of suffering he might taste death and live. For this reason love is higher than the virtues, and beneath its feet are placed all the beautiful things. Without it there is no righteousness and perfection, for unless it is perfected in him, a man cannot attain. However much one may be justified, who is righteous in his deeds, love is required, and then it is fulfilled in perfection. It seems to me that the discourse which I am about to deliver is difficult, and the account of the incarnation is very heavy for the hearers. For a discourse on love cannot be heard except by love, and where shall I find him, or how shall I approach him who will speak of it? Among us there are envy, wrath, and a hard heart, injury, deceit, falsehood, and calumny. All grudges, all hatreds, all enmities, all contentions, all causes of evil speech.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥubbā (love) is the central theological concept of this passage, denoting both divine and human love as the necessary condition for righteousness and perfection.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܚܠܵܦ ܒܝܼ̈ܫܹܐ ܡܵܘܬܵܐ ܢܸܛܥܲܡ ܘܢܲܚܸܐ ܐܸܢܘܿܢ","severity":"info","text":"The phrase 'taste death and live' echoes Christ's salvific death and resurrection, likely alluding to 1 Corinthians 15:3-4 and the typology of Christ as the Son of God who descends to Sheol.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܡܪܵܐ ܩܲܒܼܪܵܐ","severity":"info","text":"The 'tomb-dwelling' (ʿumrā qabrā) refers to Christ's entombment, a common Syriac motif linking the incarnation and resurrection to the transformation of death into life.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a series of exemplary deeds (giving son, martyrdom, Christ's act) to a direct exhortation on love's necessity, culminating in a rhetorical question about the difficulty of speaking on love.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܠ ܚܸܖ̈ܝܵܢܹܐ ܟܠ ܗܸܖ̈ܵܬܼܵܐ ܟܠ ܬܲܟܼܬܘܼ̈ܫܹܐ","severity":"info","text":"The list of vices (envy, wrath, hard heart, etc.) parallels Jacob's homiletic catalogues in other works, emphasizing the obstacles to love that the preacher must overcome.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ ܝܵܗܹ̇ܒܼ ܗ̄ܘ̣ܵܐ ܒܪܹܗ ܠܲܥܠܵܬܼܵܐ ܕܢܸܗܘܸܐ ܕܸܒܼܚܵܐ","severity":"caution","text":"The opening clause is syntactically ambiguous: 'He who would give his son to the altar to be a sacrifice' may refer to Abraham (Genesis 22) or to a generic figure; the text does not specify, and the English draft's insertion of 'because of the servants who fled' is a conjectural reading.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he who would give his son to the altar' is unclear; it may be Abraham or a typological figure.","The phrase 'because of the servants who fled from him who would bring him' is obscure and may reflect a textual corruption or a lost reference."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܢܵܨܹ̇ܐ ܗܵܢܵܐ ܘܲܪܓܼܝܼܙ ܗܵܢܵܐ ܘܲܢܟܼܝܼܠ ܗܵܢܵܐ:\nܐܲܝܟܵܘ ܚܘܼܒܵܐ ܢܡܲܠܸܠ ܫܲܪܒܹܿܗ ܕܠܵܐ ܕܘܼܘܵܕܼܵܐ܀ ܘܐܸܠܘܼ ܐܝܼܬܼܵܘܗܝ ܫܲܦܝܼܪ ܗ̄ܘ̣ܵܐ ܠܲܢ ܕܲܢܡܲܠܸܠ ܒܹܗ:\nܘܲܕܼܠܵܐ ܐܝܼܬܼܵܘܗܝ ܛܠܝܼܡ ܘܲܡܩܲܦܲܚ ܫܲܪܒܵܐ ܕܲܥܠܵܘܗܝ܀ ܕܢܸܪܓܲܙ ܚܘܼܒܵܐ ܡ̣ܢ() ܐ̄ܢܵܫ ܡܸܡܬܼܘܿܡ ܠܵܐ ܡܸܫܬܲܥܒܲܕܼ:\nܕܡܸܪܚܲܡ ܪܵܚܹ̇ܡ ܘܲܠܩܲܖ̈ܝܼܒܹܐ ܘܲܠܖ̈ܲܚܝܼܩܹܐ܀ ܠܵܐ ܓܹܝܪ ܡܸܫܟܲܚ ܢܸܣܢܸܐ ܚܘܼܒܵܐ ܠܲܕܼܣܵܢܹ̇ܐ ܠܹܗ:\nܒܡܵܪܹܗ ܚܵܐܲܪ ܕܲܚܠܵܦ (ܟܠܢܵܫ ܨܠܝܼܒܼܵܐ() ܣܲܝܒܲܪ܀ ܬܵܐ ܠܵܟܼ ܕܲܪܓܼܝܼܙ ܬܵܐ ܐܸܬܼܪܲܥܵܐ ܠܲܕܼܣܵܢܹ̇ܐ ܠܵܟܼ:\nܕܲܡܚܲܒܸܿܠ ܠܵܗ̇ ܪܘܼܓܼܙܵܐ ܠܢܲܦ̣ܫܵܟܼ ܐܸܢ ܒܵܐܹ̇ܬܼ ܒܵܗ̇܀ ܡܸܛܠܗܵܢܵܐ ܫܠܝܼܚܵܐ ܦܵܩܹ̇ܕܼ() ܠܲܕܼܫܵܡܲܥ̇ ܠܹܗ:\nܕܠܵܐ ܠܲܡ ܢܸܥܪܲܒܼ ܫܸܡܫܵܐ ܘܢܸܫܟܲܚ ܕܲܪܓܼܝܼܙܝܼܢ ܐܢ̄ܬܿܘܿܢ܀ ܗܲܪܛ() ܦܵܪܘܿܫܵܐ ܒܥܝܼ ܬܲܪܥܘܼܬܼܵܐ ܥܲܕܼ ܐܝܼܡܵܡܵܐ ܗ̄ܘ̣:\nܕܐܸܢ ܒܵܐܹܬܼ ܒܵܟܼ ܪܘܼܓܼܙܵܐ ܒܠܸܠܝܵܐ ܥ̇ܒܼܵܕܼܵܐ ܥܵܒܹ̇ܕܼ܀ ܠܢܲܦ̮ܫܵܟܼ ܡܲܚܫܸܟܼ ܘܲܡܕܼܵܘܸܕܼ ܠܵܗ̇ ܘܲܡܣܲܪܲܚ ܠܵܗ̇:\nܘܡܲܟܼܐܸܒܼ ܠܸܒܵܐ ܘܟܼܠ ܚܘܼ̈ܫܵܒܹܐ ܕܠܝܼܚܹ̈ܐ ܡܵܘܠܸܕܼ()܀ ܡܲܦܪܲܥ ܗܵܘܢܵܐ ܚܸܠܡܹ̈ܐ() ܫܓܼܝܼ̈ܫܹܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ:\nܘܟܼܠ ܡܲܨ̈ܘܵܬܼܵܐ ܡܙܝܼܥ ܒܵܟܼ ܠܸܠܝܵܐ ܒܙܵܘ̈ܥܹܐ() ܒܝܼ̈ܫܹܐ܀ ܘܠܲܒܼܥܸܠܕܒܼܵܒܼܵܟܼ ܡܲܝܬܸܐ ܚܸܠܡܵܐ ܘܣܵܕܲܪ ܥܲܡܵܟܼ:\nܘܟܼܠܹܗ ܠܸܠܝܵܐ ܗܵܘܹ̇ܐ (ܡܫܲܦܸܠ ܘܲܡܫܲܢܸܩ() ܠܵܟܼ܀ ܐܵܠܨܵܐ ܣܲܓܿܝܼ ܕܬܲܪܚܸܩ ܡܸܢܹܗ ܥܲܠ ܕܲܣܢܲܝܬܵܝܗܝ:\nܘܲܕܼܒܲܪ ܚܸܠܡܵܐ ܘܐܲܥܸܠ̣ ܣܵܡܹܗ ܒܓܼܵܘ ܩܲܝܛܘܿܢܵܟܼ܀ ܣܚܲܦܬܵܝܗܝ ܕܢܹܐܙܲܠ ܘܐܲܝܬܝܼ ܠܸܠܝܵܐ ܘܚܲܠܛܹܗ ܥܲܡܵܟܼ:\nܕܡܸܟܼ ܒܵܟܼ ܪܘܼܓܼܙܵܐ ܚܲܢܩ̣ܘܼܟܼ ܚܸܠܡܹ̈ܐ ܕܲܫܓܼܝܼܫܘܼܬܼܵܐ܀","english":"He is angry, and he is wrathful, and he is enraged.  \nWhere is love, that it might speak his story without fear? And if it were good for you to speak of him,  \nand if it were not unjust and oppressive to tell his story. For love is never subject to wrath from any person,  \nfor it has mercy on the lover, on the near and the far alike. For love cannot bear to be angry with its own.  \nIt looks to its Lord, who for the sake of all who were crucified endured. Come, O wrathful one, come to the gate to be angry with yourself,  \nfor wrath destroys your soul if it enters it. For this reason the apostle commands those who hear him:  \nDo not let the sun set while you are still wrathful. The discerning one seeks reconciliation until that very day,  \nso that if wrath enters you by night, it will do its work. It darkens your soul, troubles it, and sets it loose,  \nand afflicts the heart and gives birth to all confused thoughts. It produces troubled dreams that are not good,  \nand all the commandments it disturbs in you by night with evil tremors. And it brings your enemy a dream and arrays it against you,  \nand all night long it humbles and silences you. It greatly compels you to distance yourself from him because of his errors,  \nand it takes the dream and brings it and places it within your summer-house. It forces him to go and bring the night and mix it with you,  \nso that wrath may fill you with dreams of confusion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܓܼܙܵܐ","severity":"info","text":"The Syriac noun rugzā (wrath) is the thematic counterpart to ḥubbā (love) in this passage. Jacob personifies wrath as an agent that destroys the soul and produces confused dreams, contrasting it with the mercy of love.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܝܼܚܵܐ ܦܵܩܹ̇ܕ","severity":"info","text":"The phrase 'the apostle commands' likely refers to Ephesians 4:26, where Paul instructs not to let the sun set on one's anger. Jacob adapts this into a Syriac exhortation for daily reconciliation before nightfall.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܲܝܛܘܿܢܵܐ","severity":"info","text":"The term qayṭōnā (summer-house) denotes a rural retreat or upper room, common in Syriac ascetic literature as a place of solitude. Jacob uses it metaphorically for the inner self where wrath intrudes with troubling dreams.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic contrast: love (ḥubbā) is introduced as immune to wrath, followed by an extended apostrophe to the wrathful one (rugzā), detailing its destructive effects on the soul and dreams. The apostle's command serves as a pivot.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܸܠܡܹ̈ܐ ܫܓܼܝܼ̈ܫܹܐ","severity":"info","text":"The motif of 'confused dreams' (ḥelmē šgīšē) as products of wrath parallels Evagrian demonology, where the demon of anger disturbs the mind during sleep. Jacob may draw on this ascetic tradition.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܓܼܝܼܙ ܬܵܐ ܐܸܬܼܪܲܥܵܐ","severity":"caution","text":"The phrase 'come, O wrathful one, come to the gate' is textually uncertain; the Syriac verb ܐܸܬܼܪܲܥܵܐ (come to the gate) may be a scribal error or a rare imperative form. The sense of self-confrontation is clear, but the exact reading is debated.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'come to the gate' (ܐܸܬܼܪܲܥܵܐ) is ambiguous: it may be a corrupt form of a different verb or a deliberate metaphor for self-examination. The reading taken follows the English draft's 'come to the gate' as a call to self-confrontation."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܗܘ̇ ܕܐܝܼܡܵܡܵܐ ܢܒܲܥ̣ܘ ܚܸܙ̈ܘܵܢܹܐ:\nܘܟܼܠܹܗ ܠܸܠܝܵܐ ܐܲܝܬܿܝܹܗ ܠܣܵܢܐܵܟܼ ܕܢܸܗܘܿܪ ܥܲܡܵܟܼ܀ ܘܵܝ ܠܵܟܼ ܡܸܢܹܗ ܕܗܵܐ ܣܚܝܼܦ ܥܲܡܵܟܼ ܥܲܠ ܬܸܫܘܝܼܬܼܵܟܼ:\nܘܟܲܕܼ ܕܲܡܝܼܟܼ ܐܲܢ̄ܬܿ ܢܵܨܹ̇ܐ ܥܲܡܵܟܼ ܘܲܡܩܲܦܲܚ ܠܵܟܼ܀ ܪܘܼܓܼܙܵܐ ܕܒܼܵܬܼ ܒܵܟܼ ܨܵܪ ܠܵܟܼ ܨܲܠܡܵܐ ܕܗܵܘ̇ ܕܲܣܢܲܝܬܵܝܗܝ:\nܘܲܒܼܓܼܵܘ ܚܸܠܡܵܐ ܣܵܡܹܗ ܠܩܘܼܒܼܠܵܟܼ ܕܬܸܬܼܩܲܠܸܐ ܒܹܗ܀ ܐܸܢ ܣܵܢܹ̇ܝܬܿ ܠܹܗ ܐܸܬܼܪܲܥܵܐ ܠܹܗ ܘܐܲܓܼܗܵܐ ܡܸܢܹܗ:\nܣܝܼܡ ܒܵܟܼ ܚܘܼܒܵܐ() ܥܲܕܼܠܵܐ ܬܸܕܼܡܲܟܼ ܘܗܵܐ ܠܵܐ ܫܲܚܩܵܟܼ܀ ܒܥܸܠܕܒܼܵܒܼܘܼܬܼܵܐ ܣܲܒܼ ܡ̣ܢ ܢܲܦ̮ܫܵܟܼ ܡ̣ܢ ܟܲܕܼ ܥܝܼܪ ܐܲܢ̄ܬܿ:\nܘܣܝܼܡ ܒܵܗ ܚܘܼܒܵܐ ܕܬܹܐܠܲܕܼ ܚܸܠܡܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ܀ ܡܸܢܹܗ ܕܪܲܡܫܵܐ ܐܲܥܸܠ ܫܲܝܢܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܵܟܼ:\nܘܗܵܐ ܡܸܫܟܲܟܼ ܐܲܢ̄ܬܿ ܫܸܢܬܼܵܐ ܫܦܝܼܬܼܵܐ ܠܸܠܝܵܐ ܟ̱ܠܹܗ܀ ܢܸܥܪܲܒܼ ܫܸܡܫܵܐ ܘܢܸܕܼܢܲܚ ܚܘܼܒܵܐ (ܥܲܠ ܬܲܪܥܝܼܬܼܵܟܼ():\nܘܢܘܼܗܪܹܗ ܕܚܘܼܒܵܐ ܢܸܙܟܸܿܐ ܠܠܸܠܝܵܐ ܕܠܵܐ ܢܸܚܫܲܟܼ ܠܵܟܼ܀ ܚܸܫܘܿܟܼ ܠܸܠܝܵܐ ܘܚܸܫܘܿܟܼ ܪܘܼܓܼܙܵܐ ܘܐܸܢ ܠܲܬܼܖ̈ܲܝܗܘܿܢ:\nܬܸܬܸܠ ܢܲܦ̮ܫܵܟܼ ܡܲܢ̣ܘܼ ܡܲܢܗܲܪ ܐܵܘ ܡܲܦܨܲܚ() ܠܵܟܼ܀ ܥ̣ܡܲܕܼ ܠܹܗ ܝܵܘܡܵܐ ܣܲܒܼ ܠܵܟܼ ܚܘܼܒܵܐ ܫܸܡܫܵܐ ܪܲܒܵܐ:\nܘܥܘܿܠ ܐܲܢܗܲܪ ܒܹܗ ܒܠܸܠܝܵܐ ܢܲܦ̮ܫܵܟܼ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܒܲܒܼܥܸܠܕܒܼܵܒܼܵܟܼ ܒܚܘܼܒܵܐ ܚܘܼܪ ܒܹܗ ܡܵܐ ܕܕܼܵܡܹ̇ܟܼ ܐܲܢ̄ܬܿ:\nܘܗܵܐ ܒܸܣܡܲܬ̤ ܠܵܟܼ ܫܸܢܬܼܵܐ ܘܐܲܓܼܗܝܼܬܿ ܡ̣ܢ ܡܲܨܘܼܬܼܵܐ܀ ܟܠ ܚܘܼ̈ܫܵܒܹܐ ܛܵܒܹ̈ܐ ܘܒܼܝܼ̈ܫܹܐ ܙܲܖ̈ܥܹܐ ܐܸܢܘܿܢ:\nܢܲܦ̮ܫܵܐ ܐܲܪܥܵܐ ܐܵܦ ܨܸܒܼܝܵܢܵܐ ܐܲܝܟܼ ܐܲܟܵܪܵܐ܀ ܘܐܸܢ ܚܘܼ̈ܫܵܒܹܐ ܒܝܼ̈ܫܹܐ ܒܪܲܡܫܵܐ ܒܢܲܦ̮ܫܵܟܼ ܬܸܙܪܘܿܥ:\nܚܸܠܡܹ̈ܐ ܕܠܝܼ̈ܚܹܐ ܐܝܼܬܼ ܠܵܟܼ ܬܸܚܨܘܿܕܼ ܠܸܠܝܵܐ ܟ̱ܠܹܗ܀","english":"From the evening, he is a day that seeks visions. And the whole night he brings to your mind the image of the light that is with you. Woe to you from him, for he is cast down with you upon your bed. And when you sleep, he is with you and he mocks you. The wrath that is within you has made for you an image of the one you have worshipped. And in the midst of the dream, he places before you something for you to be reproached by. If you serve him, he will be enraged and you will groan from him. Place love in yourself until you sleep, and behold, it will not mock you. Take enmity from yourself when you are awake. And place love in it so that it may generate divine dreams. From the evening, introduce peace into your mind. And behold, you are able to have a pure sleep the whole night. The sun has set and love has shone upon your thought. And the light of love has conquered the night, so that no darkness remains for you. Dark is the night, and dark is wrath, and if both of them are present, you will give yourself over to be troubled, to be illuminated, or to be gladdened. The day has set; take for yourself love, the great sun. And enter and be illumined by it in the night, your self from evils. Look upon your enemy with love when you sleep. And behold, you will find sleep and be freed from trouble. All thoughts, good and evil, are seeds. The soul is the earth, and also the will is like a farmer. And if evil thoughts are sown in your soul in the evening, you will have dreams of the afflicted, and you will reap them the whole night.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܗܘ̇ ܕܐܝܼܡܵܡܵܐ ܢܒܲܥ̣ܘ ܚܸܙ̈ܘܵܢܹܐ","severity":"info","text":"The opening line personifies the evening as a 'day that seeks visions,' establishing a contrast between day and night that frames the passage's moral psychology.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܓܼܙܵܐ","severity":"info","text":"The Syriac term rūgzā (wrath) is a key concept in Jacob's ascetic psychology, here internalized as a source of deceptive dreams and self-reproach.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܠܡܵܐ","severity":"info","text":"Jacob's treatment of dreams as morally significant reflects late antique Syriac monastic traditions, where dream content was seen as revealing the soul's state and subject to spiritual discipline.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܲܦ̮ܫܵܐ ܐܲܪܥܵܐ ܐܵܦ ܨܸܒܼܝܵܢܵܐ ܐܲܝܟܼ ܐܲܟܵܪܵܐ","severity":"info","text":"The agricultural metaphor of soul as earth and will as farmer echoes biblical parables (e.g., Matthew 13:24–30) and is common in Syriac ascetic literature, notably in Ephrem.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝ ܠܵܟܼ ܡܸܢܹܗ","severity":"info","text":"The passage shifts from a third-person description of wrath's effects to a direct second-person address ('Woe to you'), creating an admonitory, homiletic tone typical of Jacob's mēmrē.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܵܝ ܠܵܟܼ ܡܸܢܹܗ ܕܗܵܐ ܣܚܝܼܦ ܥܲܡܵܟܼ ܥܲܠ ܬܸܫܘܝܼܬܼܵܟܼ","severity":"caution","text":"The phrase 'cast down with you upon your bed' is ambiguous: it may mean the wrathful image lies beside the sleeper or that the sleeper is metaphorically 'cast down' by wrath; the translation opts for the former.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one you have worshipped' (ܕܲܣܢܲܝܬܵܝܗܝ) is unspecified—could be a pagan idol or a false object of devotion within a Christian context.","The phrase 'ܬܸܬܸܠ ܢܲܦ̮ܫܵܟܼ ܡܲܢ̣ܘܼ ܡܲܢܗܲܪ ܐܵܘ ܡܲܦܨܲܚ' is textually uncertain; the translation renders it as a choice among 'troubled, illuminated, or gladdened,' but the Syriac may be corrupt."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܐܸܢ ܬܸܛܡܘܿܪ ܒܵܗ̇ ܚܘܼܒܵܐ ܒܢܲܦ̮ܫܵܟܼ ܡܵܐ ܕܕܼܵܡܹ̇ܟܼ ܐܲܢ̇ܬܿ:\nܥܸܛܪܵܐ ܚܲܠܝܵܐ ܒܫܸܢܬܼܵܟܼ ܢܸܣܲܩ ܡ̣ܢ ܬܸܫܘܝܼܬܼܵܟܼ܀ ܪܘܼܓܼܙܵܐ ܠܢܲܦ̮ܫܵܟܼ ܡܸܕܼܠܲܚ ܕܵܠܲܚ ܡܵܐ ܕܥܵܐܹ̇ܠ ܠܵܗ̇:\nܫܲܦܵܗ̇ ܡܸܢܹܗ ܘܲܡܠܝܼܗ̇ ܫܲܝܢܵܐ ܡܵܐ ܕܕܼܵܡܹ̇ܟܼ ܐܲܢ̄ܬܿ܀ ܦܵܘܠܘܿܣ ܐܵܣܝܵܐ ܕܲܠܢܲܦ̮̈ܫܵܬܼܵܐ ܦܫܝܼܩ ܠܹܗ ܢܸܥܨܘܿܒܼ:\nܗܵܢܵܐ ܥܨܵܒܼܵܐ ܣܵܡ̣ ܠܵܗ̇ ܠܢܲܦ̮ܫܵܐ ܕܬܸܬܼܐܲܣܸܐܒܹܗ܀ ܠܪܲܓܘܼܙܬܼܵܢܵܐ ܦܲܩܕܹܗ ܕܫܸܡܫܵܐ ܥܠܵܘܗܝ ܠܵܐ ܢܸܥܪܲܒܼ:\nܐܸܠܵܐ ܐܲܦܸܩ̣ ܠܪܘܼܓܼܙܵܐ ܡܸܢܹܗ ܕܠܵܐ ܢܸܕܼܡܲܟܼ ܒܹܗ܀ ܐܲܟܿܬܼܵܐ ܒܢܲܦ̮ܫܵܐ ܚܲܠܵܕܝܼܬܼܵܐ ܗ̣̄ܝ ܠܲܕܼܩܵܢܹ̇ܐ ܠܵܗ̇:\nܘܐܸܢ ܒܵܝ̇ܬܵܐ ܒܹܗ ܠܵܒܼܟܵܐ ܢܘܿܡܝܼ ܘܲܡܣܲܪܚܵܐ ܠܹܗ܀ ܡܸܛܠ ܗܵܢܵܐ ܝܲܗ̣̄ܒܼ ܬܲܪܥܘܼܬܼܵܐ ܠܐܲܝܢܵܐ ܕܲܪܓܼܝܼܙ:\nܕܠܵܐ ܢܸܣܪܘܿܚ ܒܹܗ ܪܘܼܓܼܙܵܐ ܒܠܸܠܝܵܐ ܐܸܢ ܒܵܐܹ̇ܬܼ ܒܹܗ܀ ܡ̣ܢ ܟܲܕܼ ܢܲܗܝܼܪ ܐܲܢܗܲܪ ܢܲܦ̮ܫܵܟܼ ܐܘܿ ܦܵܪܘܿܫܵܐ:\nܕܠܵܐ ܡܵܐ ܕܲܚܫܸܟܼ (ܒܝܼܫܘܼܬܼ ܠܸܒܵܐ ܒܚܲܫܵܐ∗ ܬܸܬܼܘܹܝܟܼ()܀ ܠܲܒܼܥܸܠܕܒܼܵܒܼܵܟܼ ܡܘܿܢ ܬܸܥܒܸܿܕܼ ܠܹܗ ܡܵܐ ܕܐܲܣܟܸܠ̣ ܒܵܟܼ:\nܪܚܲܡܲܝܗܝ ܘܲܙܟܼܝܼܘܗܝ ܕܐܸܢ ܗ̤ܘ ܕܬܸܣܢܹܝܘܗܝ ܗ̤ܘ ܙܵܟܹ̇ܐ ܠܵܟܼ܀ ܟܡܵܐ ܕܣܵܢܹ̇ܝܬܿ ܠܹܗ ܗܵܘܹ̇ܐ ܟܘܼܒܵܐ ܒܓܼܵܘ ܬܲܪܥܝܼܬܼܵܟܼ:\nܘܲܡܕܲܒܸܿܨ ܠܵܟܼ ܐܸܠܵܐ ܪܚܸܡܬܵܝܗܝ ܠܵܐ ܐܲܓܼܗܝܼܬܵܝܗܝ܀ ܒܨܲܠܡܹܗ ܕܲܒܼܪܵܐ ܓܒܼܝܼܠ() ܐܲܢ̄ܬܿ ܓܲܒܼܪܵܐ ܕܣܵܢܹ̇ܐ ܠܐܲܚܘܼܗܝ:\nܒܡܵܢ ܬܸܕܼܡܸܐ ܠܹܗ ܐܸܠܵܐ ܕܬܸܪܚܲܡ ܠܲܕܼܣܵܢܹ̇ܐ ܠܵܟܼ܀ ܝܼܫܘܿܥ ܪܲܒܵܟܼ ܫܲܚܠܸܦ̣ ܡܲܝ̈ܵܐ ܠܚܲܡܪܵܐ ܛܵܒܼܵܐ:\nܥܒܸܕܼ ܐܲܟܼܘܵܬܹܗ ܥܒܼܵܕܼܵܐ ܚܲܕܼܬܼܵܐ ܘܐܸܬܿܕܲܡܵܐ ܒܹܗ܀","english":"And if you do not bury love in your soul when you sleep,  \na sweet fragrance rises from your bed from your resting place.  \nAnger flashes against your soul when it enters.  \nFlee from it and fill the hour with peace when you sleep.  \nPaul, the physician of souls, has resolved the affliction:  \nThis affliction has placed the soul so that it may be healed.  \nHe commanded the angry one that the sun should not set upon him,  \nbut that he should expel anger from himself without sleeping in it.  \nThus the soul is a bride who is betrothed to the righteous one,  \nand if the night remains with him, he weeps and is troubled by it.  \nTherefore he gives counsel to the one who is angry:  \nthat anger should not trouble him in the night if it remains with him.  \nFrom when you are awake, illuminate your soul, O discerning one,  \nso that when darkness (of the heart's malice) comes, it may not overcome you in suffering.  \nWhat will you do to your enemy who has sinned against you?  \nLove him and conquer him, for if you conquer him, he conquers you.  \nThe more you conquer him, the more shame grows within your thought,  \nand it afflicts you, but your love for him does not diminish.  \nIn the image of the created wild beast, you are a man who conquers his brother;  \nhow will you resemble him except by loving the one who conquers you?  \nYour master Jesus changed water into good wine;  \ndo as he did: a new deed, and be amazed by it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܓܼܙܵܐ","severity":"info","text":"The Syriac noun rugzā (anger/wrath) is a key term in this passage, personified as an adversary that enters the soul during sleep. Jacob contrasts it with love (ḥubbā) and peace (šaynā).","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul, the physician of souls","severity":"info","text":"Jacob invokes Paul as a model for resolving anger, likely alluding to Pauline exhortations against wrath (e.g., Eph 4:26–27). The phrase 'physician of souls' is a common Syriac epithet for Paul.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Your master Jesus changed water into good wine","severity":"info","text":"This alludes to the miracle of Cana (John 2:1–11), where Jesus transforms water into wine. Jacob uses it as a model for transforming anger into love, a typological reading common in Syriac exegesis.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the sun should not set upon him","severity":"info","text":"This reflects a monastic tradition, possibly derived from Evagrius or the Apophthegmata, that anger must be resolved before nightfall to avoid spiritual harm during sleep.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a warning about anger during sleep to a series of imperatives and rhetorical questions, culminating in a Christological exemplum. This structure is typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܼܫܘܼܬܼ ܠܸܒܵܐ","severity":"caution","text":"The phrase 'darkness of the heart's malice' (bīšūt lebbā) is a conjectural reading; the Syriac text has a lacuna or ambiguous pointing. The translation follows the editor's emendation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܝܼܫܘܼܬܼ ܠܸܒܵܐ' (bīšūt lebbā) is partially reconstructed; the exact reading is uncertain. The translation assumes a reference to malice, but the text may be corrupt.","The identity of 'the righteous one' (ܠܲܕܼܩܵܢܹ̇ܐ) in the bride simile is ambiguous; it may refer to Christ or to the ascetic ideal."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܣܲܒܼ ܫܲܚܠܸܦ ܐܲܢ̄ܬܿ ܣܵܢܐܵܐ ܒܪܵܚ̇ܡܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܵܟܼ:\nܐܲܝܟܼ ܕܲܒܼܩܵܛܢܹܐ ܬܸܚܙܸܐ ܒܢܲܦ̮ܫܵܟܼ ܟܠ ܚܲܕܼ̈ܬܼܵܬܼܵܐ܀ ܐܲܒܼܘܼܢ ܩܵܪܹܝܬܿ ܠܐܲܒܼܵܐ ܕܪܵܘܡܵܐ ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ:\nܚܵܘܵܐ ܕܐܝܼܬܼ ܒܵܟܼ ܡ̣ܢ ܕܸܡ̈ܘܵܬܹܗ ܕܝܼܚܝܼܕܼܵܝܵܐ܀ ܗ̤ܘ ܡ̣ܢ ܡܲܝ̈ܵܐ ܥ̣ܒܲܕܼ ܗ̄ܘ̣ܵܐ ܚܲܡܪܵܐ ܕܒܲܪ ܐܲܠܵܗܵܐ ܗ̄ܘ̣:\nܥܒܲܕܼ ܐܲܢ̄ܬܿ ܫܲܝܢܵܐ ܡ̣ܢ ܡܲܨܘܼܬܼܵܐ ܘܐܸܬܿܕܲܡܵܐ ܒܹܗ܀ ܟܲܕܼ ܠܵܐ ܡܪܲܛܸܢ ܝܲܗ̣̄ܒܼ ܗ̄ܘ̣ܵܐ ܦܲܟܹܿܗ ܠܲܕܼܡܵܚܹ̇ܐ ܠܹܗ:\nܘܐܲܢ̄ܬܿ ܡ̣ܢ ܡܸܠܬܼܵܐ ܗܵܐ ܗܦܝܼܟܼ ܘܲܕܼܠܝܼܚ ܘܲܡܠܸܐ ܪܘܼܓܼܙܵܐ܀ ܠܐܲܦܵܘ̈ܗܝ ܪܘܼܩܵܐ ܘܢܸܓܼܕܹ̈ܐ ܠܚܲܨܹܗ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ:\nܘܲܡܣܲܝܒܲܪ() ܗ̄ܘ̣ܵܐ ܕܲܚܠܵܦܲܝܗܘܿܢ ܡܵܘܬܵܐ ܢܸܛܥܲܡ܀ ܟܲܕܼ ܣܵܢܹ̇ܝܢ ܠܹܗ ܪܵܚܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܒܲܪ ܐܲܠܵܗܵܐ:\nܘܟܲܕܼ ܙܵܩ̇ܦܝܼܢ ܠܹܗ ܚܠܵܦ ܚܲܝܲܝ̈ܗܘܿܢ ܡܸܬܼܩܲܪܲܒܼ ܗ̄ܘ̣ܵܐ܀ ܬܵܐ ܚܵܘܵܐ ܠܝܼ ܓܲܒܼܪܵܐ ܪܓܼܝܼܙܵܐ ܕܣܵܢܹ̇ܐ ܠܐܲܚܘܼܗܝ:\nܡܵܢܵܐ ܥ̣ܒܲܕܼ ܠܵܟܼ ܕܲܥܣܝܼܩܵܐ() ܠܵܟܼ ܬܸܬܼܪܲܥܸܐ ܠܹܗ܀ ܡܸܛܠܲܡ ܛܲܠܡܵܟܼ ܚܘܼܪ ܒܐܲܠܵܗܵܐ ܕܲܛܠܝܼܡ ܐܵܦ ܗ̤ܘ:\nܡܸܥܠܲܒܼ ܥܲܠܒܵܟܼ ܐܵܦ ܠܹܗ ܥܲܠܒܿܘܼܗܝ ܘܲܡܩܲܒܸܿܠ ܗ̄ܘ̣ܵܐ܀ ܨܲܥܪܵܟܼ ܨܲܚܝܵܟܼ ܢܲܟܼܠܵܟܼ ܐܲܚܘܼܟܼ ܬܘܼܒܼ ܚܲܝܵܒܼ ܐܲܢ̄ܬܿ:\nܕܒܲܪ ܐܲܠܵܗܵܐ ܨܠܝܼܒܼܵܐ ܣܲܝܒܲܪ ܟܲܕܼ ܠܵܐ ܣܵܢܹ̇ܐ܀ ܘܒܼܵܬܲܪ ܗܵܠܹܝܢ ܐܸܠܵܐ ܪܚܸܡܬܵܝܗܝ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ:\nܬܸܩܪܸܐ ܐܲܒܼܘܼܢ ܐܸܢ ܐܲܚܘܼܗܝ ܐܲܢ̄ܬܿ ܕܝܼܚܝܼܕܼܵܝܵܐ܀ ܫܒܼܘܿܩ ܠܹܗ ܕܐܲܣܟܸܠ̣ ܘܲܪܗܲܛ ܨܹܐܕܼܵܘܗܝ ܘܐܸܬܼܪܲܥܵܐ ܠܹܗ:\nܕܗܵܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܝܵܗ̇ܒܵܐ ܣܒܲܪܬܼܵܐ ܠܲܕܼܫܵܡܲܥ̇ ܠܵܗ̇܀","english":"Take and exchange the hour with love within your mind, so that you may see in yourself all new things as in a mirror. You called Abbot the Father of Rome, the house of reconciliation. Show that you have in you some of the likenesses of the Only-Begotten. He made wine from water, he who was the Son of God. You make vinegar from the Eucharist and become like him? When he did not become angry, he gave his peace to those who slept against him. And you, from the Word, are turned and disturbed and filled with rage. Spit in his face and strike his sides instead of the sinners, and he endured death instead of them as a taste. When he was angry, he loved them, the Son of God; and when he was crucified instead of their lives, he was offered. Come, show me, angry man, who is angry at his brother: what did he do to you that it is difficult for you to be reconciled with him? For your sake, look at the God who was crucified for your sake; he endured insult upon insult, and he also received his own insult. Your hair, your sweat, your all—your brother is again guilty, you, for the Son of God endured the cross without anger. And after these things, if you cannot love him, call Abbot if you are the brother of the Only-Begotten. Leave him to learn and run after him and be reconciled with him, for this deed gives hope to those who hear it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܒܼܘܼܢ","severity":"info","text":"The Syriac term ܐܲܒܼܘܼܢ (ʼabbāwāṯ) is a plural of ʼabbā, here used as a title for a monastic superior. The English draft renders it as 'Abbot', reflecting the later Western monastic usage, but in Jacob's context it likely refers to a spiritual father or abbot in a Syriac coenobitic setting.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܲܪ ܐܲܠܵܗܵܐ ܨܠܝܼܒܼܵܐ","severity":"info","text":"The phrase 'the Son of God endured the cross' echoes the passion narrative, particularly the crucifixion of Christ as described in the Gospels (e.g., Matt 27:35; Mark 15:24; John 19:18). Jacob uses it to contrast Christ's patient suffering with the addressee's anger.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ","severity":"info","text":"The phrase 'house of reconciliation' (ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ) likely refers to a monastic institution or a spiritual practice of reconciliation, possibly the 'House of Peace' or a specific monastery in Rome associated with Abbot. This reflects the Syriac tradition of penitential and reconciliatory monasticism.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܒܲܕܼ ܐܲܢ̄ܬܿ ܫܲܝܢܵܐ ܡ̣ܢ ܡܲܨܘܼܬܼܵܐ","severity":"info","text":"The contrast between Christ making wine from water and the addressee making vinegar from the Eucharist parallels a common patristic trope: the transformation of a divine gift into something sour through human sin. This echoes Ephrem's Hymns on the Eucharist (e.g., Hymn 1.5).","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ܚܵܘܵܐ ܠܝܼ ܓܲܒܼܪܵܐ ܪܓܼܝܼܙܵܐ","severity":"info","text":"This passage shifts from direct exhortation to a rhetorical dialogue with an imagined angry man, a common homiletic device in Jacob's works. The repeated imperatives ('Come, show me') create a dramatic confrontation that underscores the moral lesson.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܣܲܝܒܲܪ() ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The Syriac verb ܡܣܲܝܒܲܪ (msaybar) is partially obscured by a scribal mark or lacuna; the reading 'he endured' is conjectural. The context supports this, but the exact form is uncertain. The English draft follows the likely sense.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Abbot the Father of Rome' is unclear; it may refer to a specific historical figure or be a generic title for a Roman monastic leader.","The phrase 'house of reconciliation' could be a proper name for a monastery or a metaphorical description of a spiritual state.","The verb form ܘܲܡܣܲܝܒܲܪ is partially damaged; the reading 'he endured' is based on context but not certain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܐܘܿ ܬܲܠܡܝܼܕܼܵܐ ܐܸܠܵܐ ܬܸܪܚܲܡ ܠܲܕܼܣܵܢܹ̇ܐ ܠܵܟܼ:\nܒܥܝܼ ܠܵܟܼ ܪܲܒܵܐ ܕܪܲܒܵܐ ܙܩܝܼܦܵܐ ܠܵܐ ܗܵܘܹ̇ܐ ܠܵܟܼ܀ ܐܸܢܗ̤ܘ ܕܝܼܫܘܿܥ ܐܝܼܬܼܵܘܗܝ ܣܵܦ̇ܪܵܟܼ ܗܵܟܲܢ ܡܲܠܸܦ:\nܕܠܲܒܼܥܸܠܕܒܼܵܒܼܵܟܼ ܬܸܗܘܸܐ ܡܲܚܸܒܼ ܘܲܡܚܲܒܸܒܼ ܠܹܗ܀ ܘܐܸܠܵܐ ܫܡܲܥܬܵܝܗܝ ܚܸܘܝܵܐ ܗ̄ܘ̣ ܣܵܦ̇ܪܵܟܼ ܗܵܘ̇ (ܕܲܒܼܢܸܟܼܠܹܗ:\nܟܠ ܡܲܨ̈ܘܵܬܼܵܐ() ܘܣܸܕܼ̈ܩܹܐ ܪܵܡܹ̇ܐ ܒܹܝܬܼ ܬܲܠܡܝܼ̈ܕܹܐ܀ ܬܪܹܝܢ ܖ̈ܲܒܵܢܝܼܢ ܗ̄ܘ̤ܵܘ (ܠܹܗ ܠܥܵܠܡܵܐ() ܗܵܐ ܡ̣ܢ ܥܵܠܲܡ:\nܘܠܵܘ ܐܲܝܟܼ ܗܵܢܵܐ ܡܲܠܸܦ ܗܵܢܵܐ ܠܬܲܠܡܝܼܕܲܝ̈ܗܘܿܢ܀ ܒܝܘܼܠܦܵܢܲܝ̈ܗܘܿܢ ܚܸܘܝܵܐ ܘܡܵܪܲܢ ܣܵܦ̇ܖܹ̈ܝܗ̇ ܕܐܲܪܥܵܐ:\nܚܲܕܼ ܩܵܛܘܿܠܵܐ ܚܲܕܼ ܡܲܚܝܵܢܵܐ ܠܬܲܠܡܝܼܕܲܝ̈ܗܘܿܢ܀ ܡܲܠܸܦ ܚܸܘܝܵܐ ܩܲܫܝܘܼܬܼ ܠܸܒܵܐ ܘܒܼܝܼܫܘܼܬܼ ܥܲܝ̈ܢܹܐ:\nܘܣܸܢܐܲܬܼ ܐܲܚܹ̈ܐ ܘܲܪܓܼܝܼܙܘܼܬܼܵܐ ܘܢܸܟܼܠܵܐ ܐ̄ܡܝܼܢܵܐ܀ ܪܘܼܓܼܙܵܐ ܪܲܒܵܐ ܛܢܵܢܵܐ ܘܚܸܡܬܼܵܐ ܘܲܕܼܠܝܼܚܘܼܬܼܵܐ:\nܗܸܪܬܼܵܐ ܘܐܲܟܿܬܼܵܐ ܥܲܡ ܚܸܖ̈ܝܵܢܹܐ ܘܣܸܕܼܩܹ̈ܐ ܒܝܼ̈ܫܹܐ܀ ܓܲܢܵܒܼܘܼܬܼܵܐ ܘܕܲܓܵܠܘܼܬܼܵܐ ܘܓܲܝܵܪܘܼܬܼܵܐ:\nܘܲܦܠܝܼܓܼܘܼܬܼܵܐ ܥܲܡ ܡܲܨܘܼܬܼܵܐ ܘܲܕܼܡܵܐ ܕܐܲܫܝܼܕܼ܀ ܘܡܲܠܸܦ ܝܼܫܘܿܥ ܕܲܟܼܝܘܼܬܼ ܠܸܒܵܐ ܘܛܵܒܼܘܼܬܼ ܥܲܝܢܵܐ:\nܘܪܸܚܡܲܬܼ ܐ̄ܢܵܫܵܐ ܘܲܦܨܝܼܚܘܼܬܼܵܐ ܘܲܚܠܝܼܛܘܼܬܼܵܐ܀ ܫܲܝܢܵܐ ܪܲܒܵܐ ܫܠܵܡܵܐ ܫܲܦܝܵܐ ܘܚܘܼܒܵܐ ܢܲܩܕܵܐ:\nܬܲܡܝܼܡܘܼܬܼܵܐ ܘܲܬܼܪܝܼܨܘܼܬܼܵܐ ܘܡܲܟܿܝܼܟܼܘܼܬܼܵܐ܀ ܐܵܦ ܫܲܦܝܘܼܬܼܵܐ ܘܲܦܫܝܼܛܘܼܬܼܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ:\nܘܙܲܕܝܼܩܘܼܬܼܵܐ ܘܲܕܼܢܸܪܚܲܡ ܐ̄ܢܵܫ ܠܲܕܼܣܵܢܹ̇ܐ ܠܹܗ܀ ܬܵܐ ܬܲܠܡܝܼܕܼܵܐ ܣܲܒܼ ܠܵܟܼ ܪܲܒܵܐ ܚܲܕܼ ܡ̣ܢ ܗܵܠܹܝܢ:\nܘܲܒܼܝܘܼܠܦܵܢܹܗ ܠܵܐ ܬܸܬܼܥܲܪܩܲܠ ܐܸܢ ܪܲܒܵܟܼ ܗ̄ܘ̣܀","english":"O disciple, unless you love the one who hates you, you have no master greater than the master who is crucified. Let Jesus be your teacher, teaching you thus: that you should love your enemy and be loved by him. Otherwise, your teacher is the serpent, who teaches his disciples all the commandments and righteous deeds, lofty in the school of disciples. Two masters have been for the world from the beginning, and not like this one teaches this one to his disciples. In their teachings, the serpent and the lord of the earth’s serpents: one killer, one life-giver to their disciples. The serpent teaches hardness of heart and evil of the eyes, and hatred of brothers and wrath and bitter envy. Great anger, error, and wrath and disturbance, trembling and groaning with the envious and evil righteous ones. Pride, falsehood, and arrogance, and division with commandments and the shedding of blood. And Jesus teaches purity of heart and goodness of the eyes, and compassion for humanity and joy and meekness. Great peace, pure peace, and burning love, integrity and rectitude and humility. Also simplicity and straightforwardness and faith, and righteousness and that you love the one who hates you. Come, disciple, take for yourself one master from among these, and in his teaching do not be perplexed if he is your master.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a stark binary between two teachers: the serpent and Jesus. The contrast is built through parallel lists of vices and virtues, a rhetorical device typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Syriac term ܚܸܘܝܵܐ (ḥewyā) means 'serpent' and here functions as a symbol of the devil or false teaching. It is contrasted with Jesus as the true teacher, echoing the Genesis serpent.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The command to 'love your enemy' (ܠܲܒܼܥܸܠܕܒܼܵܒܼܵܟܼ ܬܸܗܘܸܐ ܡܲܚܸܒܼ) echoes Matthew 5:44 and the broader Gospel ethic of loving one's enemies, a key theme in Jacob's ascetic teaching.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'two masters for the world from the beginning' (ܬܪܹܝܢ ܖ̈ܲܒܵܢܝܼܢ ܗ̄ܘ̤ܵܘ ܠܹܗ ܠܥܵܠܡܵܐ ܡ̣ܢ ܥܵܠܲܡ) reflects a dualistic worldview common in Syriac ascetic literature, where the serpent represents the devil's teaching and Jesus represents divine truth.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The list of vices taught by the serpent (hardness of heart, evil of eyes, hatred, wrath, envy, pride, falsehood, division) parallels similar catalogues in Syriac monastic texts, such as those of Evagrius Ponticus, though Jacob adapts them to his rhetorical purpose.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage's emphasis on choosing between two teachers and loving one's enemy was influential in later Syriac mystical theology, particularly in the works of Isaac of Nineveh, who develops the theme of divine love and reconciliation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the lord of the earth’s serpents' (ܡܵܪܲܢ ܣܵܦ̇ܖܹ̈ܝܗ̇ ܕܐܲܪܥܵܐ) is ambiguous: it may refer to Satan as the chief of serpents, or to a specific mythological figure. The reading taken is that it denotes the devil as the ultimate source of serpentine teaching."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܓܒܼܝܼ ܠܵܟܼ ܣܵܦ̇ܖ̈ܵܐ ܘܝܼܠܲܦ ܡܸܢܹܗ ܐܲܝܟܼ ܕܐܵܡ̇ܲܪ ܠܵܟܼ:\nܠܲܬܼܖ̈ܲܝܗܘܿܢ ܓܹܝܪ ܬܸܗܘܸܐ ܫܵܡܲܥ̇ ܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬ̇܀ ܐܸܢ ܬܲܠܡܝܼܕܼܵܐ ܠܚܸܘܝܵܐ ܬܸܗܘܸܐ ܪܓܼܝܼܓܼ ܪܸܥܝܵܢܵܟܼ:\nܪܓܲܙ ܘܲܦܐܸܐ ܠܵܟܼ ܘܲܣܢܝܼ ܠܐܲܚܘܼܟܼ ܟܲܕܼ ܪܵܚܹ̇ܡ ܠܵܟܼ܀ ܘܲܗ̤ܘܝܼ ܕܠܝܼܚܵܐ ܗܦܝܼܟܼܵܐ ܟܡܝܼܪܵܐ ܘܣܵܢܹ̇ܐ ܐ̄ܢܵܫܵܐ:\nܟܡܹܐܢܹ̈ܐ ܛܲܝܸܒܼ ܗܸܪܬܼܵܐ ܓܲܪܸܓܼ ܘܐܲܥܝܼܪ ܪܘܼܓܼܙܵܐ܀ ܩܪܝܼ ܠܡܲܨܘܼܬܼܵܐ ܘܲܫܓܼܘܿܫ ܘܲܕܼܠܘܿܚ ܘܐܲܪܡܵܐ ܚܲܪܒܵܐ:\nܘܐܲܝܟܼ ܬܲܠܡܝܼܕܼܵܐ ܛܲܪܩܵܐ ܕܚܸܘܝܵܐ ܗ̤ܘܝܼ ܡܲܪܝܼܪܵܐ܀ ܪܲܚܡܵܟܼ ܐܲܚܘܼܟܼ ܣܢܝܼܘܗܝ ܐܲܢ̄ܬܿ ܡܲܓܵܢ ܡܵܢ ܒܲܛܝܼܠ ܐܲܢ̄ܬܿ:\nܘܐܸܢ ܣܵܢܹ̇ܐ ܠܵܟܼ ܣܢܝܼܘܗܝ ܐܲܝܟܼ ܕܲܣܢܵܟܼ ܘܐܸܬܼܦܲܪܲܣ ܠܹܗ܀ ܨܠܝܼ ܠܹܗ ܦܲܚܵܐ ܚܦܘܿܪ ܠܹܗ ܒܹܐܪܵܐ ܫܕܼܝܼܘܗܝ ܠܐܲܒܼܕܵܢܵܐ:\nܚܫܘܿܠ ܒܝܼ̈ܫܵܬܼܵܐ ܘܐܲܣܓܵܐ ܨܲܚܵܝܗܝ ܥܲܠ ܥܲܠ ܕܐܲܣܟܸܠ̣ ܒܵܟܼ܀ ܘܐܸܢܗ̤ܘ ܕܐܵܬܹ̇ܐ ܕܢܸܬܼܪܲܥܸܐ ܠܵܟܼ ܠܵܐ ܢܸܬܼܩܲܒܲܠ:\nܕܠܵܐ ܢܸܪܓܲܙ ܠܹܗ ܪܲܒܵܟܼ ܚܸܘܝܵܐ ܒܝܼܫܵܐ() ܡܸܢܵܟܼ܀ ܗ̤ܘ ܡܲܠܸܦ ܠܵܟܼ ܕܠܵܐ ܬܸܬܼܪܲܥܸܐ ܘܠܵܐ ܬܸܫܬܲܦܸܐ:\nܘܠܵܐ ܐ̄ܢܵܫ ܢܸܙܟܹܿܝܟܼ ܕܠܵܐ ܬܸܗܘܸܐ ܠܵܟܼ ܡ̣ܢ ܦܵܫܘܿܖܹ̈ܐ܀ ܐܸܠܵܐ ܦܪܲܥܬܵܝܗܝ ܚܘܼ̈ܒܼܠܹܐ ܒܝܼ̈ܫܹܐ ܠܗܵܘ̇ ܕܐܲܣܟܸܿܠ̣ ܒܵܟܼ:\nܘܠܵܐ ܬܸܫܒܿܘܿܩ ܠܹܗ ܘܐܸܠܵܐ ܫܵܐܹ̇ܛ ܘܲܡܓܲܚܸܟܼ() ܒܵܟܼ܀ ܣܥܘܿܪ ܠܹܗ ܒܝܼܫܬܵܐ ܕܪܲܒܵܐ ܡ̣ܢ ܗܵܝ̇ ܕܲܣܥܲܪ ܠܵܟܼ ܗ̤ܘ:\nܕܢܸܗܘܸܐ ܕܵܚܹ̇ܠ ܟܠܢܵܫ ܡܸܢܵܟܼ ܘܲܡܝܲܩܲܪ ܠܵܟܼ܀ ܗܵܠܹܝܢ ܡܲܠܸܦ ܚܸܘܝܵܐ ܠܖ̈ܵܚܡܵܘܗܝ ܘܲܠܬܲܠܡܝܼܕܼܵܘ̈ܗܝ:\nܘܵܝ ܠܹܗ ܠܐܲܝܢܵܐ ܕܨܵܠܹ̇ܐ ܐܸܕܼܢܹܗ ܘܲܡܩܲܒܸܿܠ ܠܹܗ܀","english":"Choose for yourself books and learn from him as he says to you: For you will be hearing both sides, you cannot come. If you are a disciple of the serpent, your mind will be agitated. Anger and enmity are for you, and hate your brother while he loves you. And be pressed, turned, bitter, and hate the man. The good ones, the good intention, kindle and stir up wrath. Call to strife and disturb and trouble and cast the sword. And like a rebellious disciple of the serpent, be bitter. Your love, your brother, hate him, you are a magician, you are worthless. And if he hates you, hate him as he hates you, and be separated from him. Crucify him, dig a pit for him, cast him into destruction. Think evil thoughts and increase his affliction upon him because he wronged you. And if he comes to be reconciled with you, do not accept him, so that your master, the evil serpent, will not be angry with you. He teaches you not to be reconciled and not to be appeased, and no man can overcome you so that you have no peace with anyone. But repay his evil deeds with evil to the one who wronged you, and do not leave him, otherwise he will mock and laugh at you. Do evil to him greater than that which he did to you, so that everyone will fear you and honor you. These things the serpent teaches his lovers and his disciples. Woe to the one who goes astray from his knowledge and accepts him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the teaching of Christ (implied from the previous passage) with that of the serpent, presenting two opposing masters and their respective moral codes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Syriac term ܚܸܘܝܵܐ (ḥewyā) means 'serpent' and here symbolizes the devil or Satan, a common trope in Syriac literature for the source of enmity and sin.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The command to 'love your enemy' echoes Jesus' teaching in the Gospels (e.g., Matthew 5:44), while the serpent's instruction to 'cast the sword' and 'stir up wrath' inverts the biblical call to peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh often employs the figure of the serpent as a teacher of vice, drawing on Ephremic and earlier Syriac traditions that personify evil as a didactic adversary.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The rhetorical structure of contrasting two masters (Christ and the serpent) parallels Jacob's homilies on free will and moral choice, such as in his memre on the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or rare forms (e.g., ܣܵܦ̇ܖ̈ܵܐ, ܡܲܓܵܥ) that may reflect scribal errors or dialectal variants; the translation 'magician' for ܡܲܓܵܥ is conjectural.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܲܓܵܥ ܡܵܥ ܒܲܛܝܼܠ is obscure; 'magician' is a plausible reading but not certain. The identity of the 'books' (ܣܵܦ̇ܖ̈ܵܐ) in the opening line is unspecified—possibly referring to heretical or pagan texts."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܒܲܬܲܪ ܗܵܠܹܝܢ ܬܵܐ ܫܡܲܥ ܠܝܼܫܘܿܥ ܡܘܿܢ ܐܵܡ̇ܲܪ ܠܵܟܼ:\nܘܲܠܝܘܼܠܦܵܢܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ ܗ̤ܘܝܼ ܬܲܠܡܝܼܕܼܵܐ܀ ܠܣܵܢܐܵܟܼ ܐܲܚܸܒܼ ܘܐܲܦܢܵܐ ܦܲܟܵܟܼ ܠܲܕܼܡܵܚܹ̇ܐ ܠܵܟܼ:\nܘܲܚܠܵܦ ܪܵܚܡܵܟܼ ܢܲܦ̮ܫܵܟܼ ܐܲܫܠܸܡ ܐܸܢ ܡܸܬܿܬܲܒܼܥܲܬܿ܀ ܠܲܒܼܥܸܠܕܒܼܵܒܼܵܟܼ ܪܚܲܡܲܝܗܝ ܡܸܪܚܲܡ ܐܸܢ ܬܲܠܡܝܼܕܼܝܼ ܐܲܢ̄ܬܿ:\nܘܐܸܢ ܡܲܣܟܸܠ ܒܵܟܼ ܫܒܲܥ ܥܲܠ ܫܲܒܼܥܝܼܢ ܐܸܬܼܪܲܥܵܐ ܠܹܗ܀ ܐܸܫܬܲܥ ܨܲܥܪܵܐ ܘܐܲܢ̄ܬܿ ܠܵܐ ܬܨܲܥܲܪ ܠܲܕܼܣܵܢܹ̇ܐ ܠܵܟܼ:\nܘܲܗ̤ܘܝܼ ܛܵܒܼܵܐ ܐܵܦ ܨܹܝܕܼ ܒܝܼ̈ܫܹܐ ܕܲܡܨܲܚܹܝܢ ܠܵܟܼ܀ ܫܒܼܘܿܩ ܠܹܗ ܠܐܲܚܘܼܟܼ ܟܠ ܒܝܼ̈ܫܵܬܼܵܐ ܕܲܣܥܝܼܖ̈ܵܢ ܠܹܗ:\nܕܗܵܟܲܢ ܡܲܠܸܦ ܣܵܦܪܵܟܼ ܝܼܫܘܿܥ ܐܸܢ ܕܝܼܠܹܗ ܐܲܢ̄ܬܿ܀ ܚܘܼܪ ܒܲܙܩܝܼܦܵܐ ܘܚܘܼܪ ܒܲܟܼܠܝܼܠܵܐ ܕܟܼܘܼ̈ܒܹܿܐ ܕܲܥܠܵܘܗܝ:\nܘܡܸܚܕܼܵܐ ܕܵܥ̇ܟܵܐ ܐܲܟܿܬܼܵܐ ܘܚܸܡܬܼܵܐ ܡ̣ܢ ܬܲܪܥܝܼܬܼܵܟܼ܀ ܥܲܠ ܕܲܢܪܲܥܸܐ ܠܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܕܪܲܓܿܝܼܙܝܼܢ ܗ̄ܘ̣ܵܘ:\nܒܠܲܥ̣ ܘܐܸܨܛܲܥܲܪ ܘܲܥ̣ܒܲܕܼ ܫܲܝܢܵܐ ܒܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܐܸܬܿܛܲܥܝܲܬ̤ ܠܵܗ̇ ܡܲܠܦܵܢܘܼܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܘܠܘܼܩܒܲܠ ܐܲܦܵܘ̈ܝ ܪܵܗܹ̇ܛ ܟܠܢܵܫ ܒܲܥܒܼܝܼ̈ܕܼܵܬܹܗ܀ ܥܪܲܩܘ ܬܲܠܡܝܼ̈ܕܹܐ ܡ̣ܢ ܡܲܠܦܵܢܵܐ ܕܫܲܪܝܼܖ̈ܵܬܼܵܐ:\nܘܫܵܛ̣ ܦܘܼܩܕܵܢܵܐ ܕܡܲܠܸܦ ܫܲܝܢܵܐ ܠܲܕܼܫܵܡܲܥ ܠܹܗ܀ ܥܸܫܢܲܬ̤ ܒܝܼܫܬܵܐ ܥܕܲܡܵܐ ܠܐܲܝܟܵܐ ܕܟܼܵܗܢܵܐ ܢܸܪܓܲܙ:\nܘܫܲܠܝܼܛ ܐ̄ܖ̈ܵܙܹܐ ܢܸܣܢܸܐ ܠܐܲܚܘܼܗܝ ܘܲܢܒܲܙܲܚ ܒܹܗ܀ ܐܸܫܬܿܘܿܩ ܗܵܪܟܵܐ ܐܵܘ ܐܹܡܲܠܸܠ ܟܲܕܼ ܕܵܚܹ̇ܠ ܐ̄ܢܵܐ:\nܐܲܪܝܼܡ ܩܵܠܲܝ̈ ܐܵܘ ܐܸܣܟܿܘܿܪ ܦܘܼܡܝ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ܀ ܡܸܠܚܵܐ ܗ̄ܘ̣ ܟܵܗܢܵܐ ܘܲܡܪܲܥܝܵܢܵܐ ܕܟܼܠ ܕܲܪܓܼܝܼܙܝܼܢ:\nܘܐܸܢ ܗ̤ܘ ܢܸܪܓܲܙ ܡܲܢ̣ܘܼ ܢܪܲܥܹܝܘܗܝ ܥܲܡ ܩܲܪܝܼܸܒܹܗ܀","english":"After this, come hear what Jesus says to you:\n\nAnd be a disciple of the teaching of the house of God. Love your enemy and turn your face away from the sleep that is yours.\n\nAnd instead of your love, surrender your soul if you are pursued. Love your enemy; have mercy if you are my disciple.\n\nAnd if he insults you, forgive seventy times seven; the gate is open for him. Be disturbed, but do not disturb the one who is your enemy.\n\nAnd be good even toward the evil ones who persecute you. Leave aside for your brother all the evil deeds that he has done to you.\n\nFor thus your teacher Jesus teaches, if you are his. Look at the zodiac and look at the crown of stars above him.\n\nAnd immediately anger and wrath are extinguished from your mind. For they stirred up the body of the man who was enraged.\n\nHe swallowed, was disturbed, and made peace throughout the whole world. The teaching of the Son of God was hidden.\n\nAnd before his face every man runs in his deeds. The disciples fled from the teacher of truths.\n\nAnd the commandment that teaches peace to those who hear it is foolish. Evil laughed until where the priest is angry.\n\nAnd the ruler of mysteries gave drink to his brother and mocked him. Be silent here, or shall I speak, for I am afraid?\n\nShall I raise my voice or close my mouth from teaching? The priest is salt and physician for all who are enraged.\n\nAnd if he is angry, he heals his anger with his neighbor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܬܲܪ ܗܵܠܹܝܢ","severity":"info","text":"The phrase 'after this' (ܒܲܬܲܪ ܗܵܠܹܝܢ) marks a transition in the narrative, likely from a preceding section of the work.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܲܥ ܥܲܠ ܫܲܒܼܥܝܼܢ","severity":"info","text":"The phrase 'forgive seventy times seven' (ܫܒܲܥ ܥܲܠ ܫܲܒܼܥܝܼܢ) echoes Matthew 18:22, where Jesus instructs Peter to forgive repeatedly.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܪ ܒܲܙܩܝܼܦܵܐ ܘܚܘܼܪ ܒܲܟܼܠܝܼܠܵܐ ܕܟܼܘܼ̈ܒܹܿܐ","severity":"info","text":"The reference to 'the zodiac' (ܙܩܝܼܦܵܐ) and 'the crown of stars' (ܟܠܝܼܠܵܐ ܕܟܘܼ̈ܒܹܐ) likely alludes to astrological or celestial imagery, possibly drawing on contemporary Syriac cosmological concepts.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܬܿܛܲܥܝܲܬ̤ ܠܵܗ̇ ܡܲܠܦܵܢܘܼܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The line 'The teaching of the Son of God was hidden' (ܐܸܬܿܛܲܥܝܲܬ̤ ܠܵܗ̇ ܡܲܠܦܵܢܘܼܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ) introduces a narrative shift, suggesting a concealment or withdrawal of divine instruction.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܫܵܛ̣ ܦܘܼܩܕܵܢܵܐ ܕܡܲܠܸܦ ܫܲܝܢܵܐ","severity":"info","text":"The phrase 'the commandment that teaches peace is foolish' (ܘܫܵܛ̣ ܦܘܼܩܕܵܢܵܐ ܕܡܲܠܸܦ ܫܲܝܢܵܐ) parallels earlier themes in the work where worldly wisdom is contrasted with divine teaching.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢ ܗ̤ܘ ܢܸܪܓܲܙ ܡܲܢ̣ܘܼ ܢܪܲܥܹܝܘܗܝ ܥܲܡ ܩܲܪܝܼܸܒܹܗ","severity":"caution","text":"The final line 'if he is angry, he heals his anger with his neighbor' (ܘܐܸܢ ܗ̤ܘ ܢܸܪܓܲܙ ܡܲܢ̣ܘܼ ܢܪܲܥܹܝܘܗܝ ܥܲܡ ܩܲܪܝܼܸܒܹܗ) is ambiguous: it may mean the priest heals his own anger through interaction with a neighbor, or that he heals the neighbor's anger.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the priest' (ܟܵܗܢܵܐ) in the latter part is unclear; it may refer to a literal priest or be a metaphor for a spiritual guide.","The phrase 'the ruler of mysteries gave drink to his brother and mocked him' (ܘܫܲܠܝܼܛ ܐ̄ܖ̈ܵܙܹܐ ܢܸܣܢܸܐ ܠܐܲܚܘܼܗܝ ܘܲܢܒܲܙܲܚ ܒܹܗ) is obscure; it may allude to a specific narrative or parable not fully preserved."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܠܵܐ ܐ̄ܢܵܫ ܪܵܡܹ̇ܐ ܡܸܠܚܵܐ ܒܡܸܠܚܵܐ ܘܲܡܒܲܣܸܡ ܠܵܗ̇:\nܘܐܸܢ ܦܸܟܼܗܲܬ̤ ܠܵܗ̇ ܐܲܝܢܵܐ ܛܲܥܡܵܐ ܡܨܸܐ ܡܲܬܼܩܸܢ ܠܵܗ̇܀ ܐܸܢ ܣܸܪܝܲܬ̤ ܠܵܗ̇ ܡ̇ܢ ܡܵܠܲܚ ܠܵܗ̇ ܠܛܲܥܡܵܢܝܼܬܼܵܐ:\nܕܐܸܢ ܦܸܟܼܗܲܬ̤ ܠܵܗ̇ ܐܸܒ݂ܲܕܼ ܣܲܒܼܪܵܐ ܕܲܛ̈ܥܵܡܵܬܼܵܗ̇܀ ܬܵܝ ܠܹܟܼܝ ܡܸܠܚܲܢ ܘܐܲܝܬܵܝ ܛܲܥܡܹܟܼܝ ܕܲܢܒܲܣܸܡ ܠܲܢ:\nܐܲܢ̄ܬܿܝ ܠܵܐ ܬܸܣܪܹܝܢ ܕܠܹܟܼܝ ܚܵܝ̇ܪܝܼܢܲܢ ܢܸܬܼܡܲܕܲܟܼ() ܒܹܟܼܝ܀ ܒܕܼܘܿܪܝ ܒܲܢ ܢܲܦ̮ܫܹܟܼܝ ܕܲܦܟܲܗܢܲܢ ܠܲܢ ܘܐܸܬܿܕܵܘܲܕܼܢܲܢ:\nܚܘܼܨܝ ܪܲܦܝܘܼܬܲܢ ܘܐܲܣܓܵܝ ܛܲܥܡܵܐ ܠܦܲܟܿܝܼܗܘܼܬܲܢ܀ ܠܛܲܥܡܹܟܼܝ ܕܝܼܠܹܟܼܝ ܚܵܐ݁ܲܪ ܟܠܢܵܫ ܕܢܸܬܼܡܲܕܲܟܼ() ܒܹܟܼܝ:\nܘܐܸܢ ܐܸܒ݂ܲܕܼ ܠܹܗ ܛܲܥܡܹܟܼܝ (ܒܸܟܼܝܵܐ ܗ̄ܘ̣() ܥܲܠ ܚܘܼܒܵܠܹܟܼܝ܀ ܡܸܠܚܵܐ ܐܢ̄ܬܿ ܟܵܗܢܵܐ ܚܙܝܼ ܠܵܐ ܬܸܪܓܲܙ ܥܲܠ ܩܲܪܝܼܒܼܵܟܼ:\nܕܠܵܐ ܢܸܬܼܡܲܠܲܠ ܡ̣ܢ ܒܲܪܵܝܹܐ ܕܡܸܠܚܵܐ ܦܸܟܼܗܲܬ̤܀ ܐܲܢ̄ܬܿܘܿܢ ܐܸܢܘܿܢ ܡܸܠܚܵܗ̇ ܕܐܲܪܥܵܐ ܘܫܲܝܢܹܗ ܕܐܲܬܼܪܵܐ:\nܢܘܼܗܪܹܗ ܕܥܵܠܡܵܐ ܘܖ̈ܲܒܲܝ ܒܵܬܹ̈ܐ ܕܐܲܠܵܗܘܼܬܼܵܐ܀ ܒܟܼܘܿܢ ܡܸܬܼܪܲܥܸܐ ܐܲܝܢܵܐ ܕܲܪܓܼܝܼܙ ܥܲܠ ܩܲܪܝܼܒܹܗ:\nܒܟܼܘܿܢ ܡܸܫܬܲܦܸܐ ܐܲܝܢܵܐ ܕܲܕܼܠܝܼܚ ܥܲܠ ܒܲܪ ܙܵܘܓܹܗ܀ ܡܸܢܟܼܘܿܢ ܝܵܠܹ̇ܦ ܥܵܠܡܵܐ ܕܢܸܪܚܲܡ ܠܲܕܼܣܵܢܹ̇ܐ ܠܹܗ:\nܘܡܸܢܟܼܘܿܢ ܫܵܡܲܥ̇ ܡܲܠܦܵܢܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܚܲܝܹ̈ܐ܀ ܐܲܢ̄ܬܿܘܿܢ ܩܵܪܹܝܢ ܥܲܠ ܒܹܝܡ ܪܵܡܬܼܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܕܲܫܒܼܘܿܩ ܠܐܲܚܘܼܟܼ ܐܸܢ ܡܲܣܟܸܠ ܒܵܟܼ ܫܒܲܥ ܥܲܠ ܫܲܒܼܥܝܼܢ܀ ܒܟܸܢܵܖ̈ܲܝܟܿܘܿܢ ܙܵܡ̇ܪܵܐ ܣܒܲܪܬܹܗ ܕܒܲܪ ܐܲܠܵܗܵܐ:\nܩܵܠܲܝ̈ ܚܘܼܒܵܐ ܕܢܸܪܚܲܡ ܟܠܢܵܫ ܠܲܕܼܣܵܢܹ̇ܐ ܠܹܗ܀ ܡܸܢܟܼܘܿܢ ܫܵܡܲܥ̇ ܟܸܢܫܵܐ ܫܲܦܝܵܐ ܕܥܹܕܲܬܼ ܥܲܡ̈ܡܹܐ:\nܕܡܸܡܬܼܘܿܡ ܒܝܼܫܬܵܐ ܚܠܵܦ ܒܝܼ̈ܫܵܬܼܵܐ ܠܵܐ ܐ̄ܢܵܫ ܢܸܦܪܘܿܥ܀","english":"Do not season salt with salt and sweeten it. And if it becomes insipid, what taste can make it savory? If it becomes putrid, who will salt it back to savoriness? For if it becomes insipid, the hope of its flavors is lost. Come, salt, and bring your taste that sweetens us. You, do not become putrid, for your healing is in you. In my turn, I beseech you to laugh at us and to be amazed. Spare our weakness and increase taste for our laughter. Your own taste looks upon all who are healed in you. And if your taste is lost, it is a lamentation over your loss. Salt, you are a physician; see, do not be angry with your neighbor. For it is not fitting to speak with outsiders about the insipidity of salt. You are the salt of the earth, the light of the world, and the lords of the houses of divinity. In you is revealed who is angry with his neighbor; in you is calmed who is troubled against his companion. From you the world learns to love those who hate him, and from you it hears the teaching of the full life. You proclaim from the high place of divinity: Forgive your brother if he sins against you; forgive seven times over seventy. In your strings the good news of the Son of God sings, the voices of love that teach all to love those who hate them. From you the pure sound of the Church of the peoples hears: Never return evil for evil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܚܵܐ","severity":"info","text":"The Syriac word melḥā (salt) is used throughout as a metaphor for spiritual wisdom or ascetic discipline, not literal salt. The passage plays on its properties (seasoning, preservation) to discuss inner transformation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܲܥ ܥܲܠ ܫܲܒܼܥܝܼܢ","severity":"info","text":"The phrase 'seventy times seven' echoes Matthew 18:22, where Jesus instructs Peter to forgive repeatedly. Jacob adapts it to a general exhortation for forgiveness.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܠܵܗܘܼܬܼܵܐ","severity":"info","text":"The 'lords of the houses of divinity' likely refers to monastic leaders or bishops, who are called to embody the salt metaphor as exemplars of forgiveness and spiritual authority.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct address to 'salt' (personified) to a broader proclamation, culminating in a liturgical-sounding call to forgive and to teach love. This mirrors homiletic patterns in Jacob's works.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܠܚܵܐ ܕܐܲܪܥܵܐ","severity":"info","text":"The phrase 'salt of the earth' parallels Matthew 5:13, but Jacob extends it to include 'light of the world' and 'lords of the houses of divinity,' blending biblical and ecclesial imagery.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܢܸܬܼܡܲܕܲܟܼ() may be corrupt or a variant spelling). The translation assumes a consistent metaphor of salt as spiritual discipline."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܒܥܸܠܕܒܼܵܒܼܝܼ ܪܸܚܡܹ̇ܬܼ ܡ̣ܢ ܩܸܪܝܵܢܵܐ ܕܐܲܢ̄ܬܿ ܐܲܠܸܦܬܵܢܝ:\nܘܐܸܢ ܚܵܙܹ̇ܐ ܐ̄ܢܵܐ ܕܣܵܢܹ̇ܝܬܿ ܠܐܲܚܘܼܟܼ ܡܵܢܵܐ ܐܸܥܒܸܿܕܼ܀ ܕܐܸܪܚܲܡ ܐܸܢܵܐ ܠܲܕܼܣܵܢܹ̇ܐ ܠܝܼ ܡܲܠܸܦ ܐܲܢ̄ܬܿ ܠܝܼ:\nܘܠܲܐܚܘܼܟܼ ܕܲܪܓܼܝܼܙ ܠܵܐ ܫܵܦܲܪ ܠܵܟܼ ܬܸܬܼܪܲܥܸܐ ܠܹܗ܀ ܕܲܚܸܠܬܵܢܝ ܠܝܼ ܕܐܸܠܵܐ ܫܸܒܼܩܹ̇ܬܼ ܠܵܐ ܫܵܒܹ̇ܩ ܠܝܼ:\nܘܐܲܢ̄ܬܿ ܠܵܐ ܨܵܒܹ̇ܝܬܼ ܬܸܫܒܿܘܿܩ ܪܘܼܓܼܙܵܐ ܠܗܵܘ̇ ܕܐܲܣܟܸܠ̣ ܒܵܟܼ܀ ܐܸܢ ܬܸܥܒܲܪ ܠܵܟܼ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ ܡܲܢ ܡܲܠܸܦ ܠܵܟܼ:\nܣܘܼܪܵܕܼܵܐ() ܗ̄ܘ̣ ܠܝܼ ܕܡܲܠܦܵܢܘܼܬܼܵܐ ܠܘܵܬܼܵܟܼ ܐܸܡܬܿܘܿܚ܀ ܐܲܢ̄ܬܿ ܡܵܐ ܕܩܵܪܹܝܬܿ ܝܸܠܦܹ̇ܬܼ ܡܸܢܵܟܼ ܥܲܠ ܬܲܪܥܘܼܬܼܵܐ:\nܕܐܲܝܢܵܐ ܕܲܪܓܼܝܼܙ ܠܵܐ ܡܸܬܼܩܲܒܲܠ ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ܀ ܙܸܠ ܐܸܬܼܪܲܥܵܐ ܘܟܸܢ ܬܵܐ ܩܲܪܸܒܼ ܡܸܬܼܐܲܡܪܵܐ ܠܹܗ:\nܠܐܲܝܢܵܐ ܕܲܪܓܼܝܼܙ ܕܡܵܐ ܕܐܸܬܼܪܲܥܝܼ ܦܫܝܼܩ ܠܹܗ ܕܢܹܐܬܸܐ܀ ܥܸܛܪܵܐ ܕܒܸܣ̈ܡܹܐ ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ ܪܹܝܚܵܐ ܗ̄ܘ̣ ܣܲܪܝܵܐ:\nܘܐܸܢ ܡܲܢ ܕܲܪܓܼܝܼܙ ܦܝܼܪܡܵܐ ܢܸܛܥܲܢ ܩܘܼܕܼܫܵܐ ܨܲܥܲܪ܀ ܚܘܼܒܵܐ ܕܢܲܦ̮ܫܵܐ ܗ̤ܘܝܘܼ ܥܸܛܪܵܐ ܕܒܹܝܬܼ ܚܘܼܣܵܝܵܐ:\nܕܡ̣ܢ ܥܸܩܵܖܹ̈ܐ() ܒܖ̈ܝܼܟܹܐ ܕܲܥܕܸܢ ܟܲܢܫܹܗ ܗܵܘܢܵܐ܀ ܒܵܣ̈ܡܹܐ ܓܒܲܝ̈ܵܐ ܕܡܲܥܸܠ ܟܵܗܢܵܐ ܠܲܩܕܼܘܿܫ ܩܘܼ̈ܕܼܫܹܐ:\nܚܘܼ̈ܫܵܒܹܐ ܐ̄ܢܘܿܢ ܕܲܫܦܹܝܢ ܘܲܕܼܟܹܝܢ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܡܢܵܪܲܬܼ ܫܲܒܼܛܹ̈ܐ (ܫܒܼܝܼܥܲܬܼ ܢܘܼܗܪܵܐ() ܕܥܲܙܝܼܙ ܕܸܢܚܵܗ̇:\nܪܸܚܡܲܬܼ ܡܵܪܝܵܐ ܗ̣̄ܝ ܕܲܒܼܓܼܵܘ ܢܲܦ̮ܫܵܐ ܫܦܝܼܬܼܵܐ ܣܝܼܡܵܐ()܀ ܡܸܫܚܵܐ ܡܒܲܣܡܵܐ ܕܡܵܫܲܚ ܟܵܗܢܵܐ ܡܵܐ ܕܡܸܬܼܩܲܕܲܫ():\nܚܘܼܒܵܐ ܗ̄ܘ̣ ܡܲܟܼܪܸܙ ܕܲܚܠܸܐ ܪܹܝܚܹܗ ܡ̣ܢ ܗܹܖ̈ܘܿܡܹܐ܀","english":"Your enemy, whom you taught from the reading that you taught me: And if I see that I have labored for your brother, what shall I do? That I may love, if I am to love the one who hates me, you teach me. And for your brother who is angry, it is not fitting for you to be reconciled with him. I fear that if I do not leave, he will not leave me. And you do not wish to leave anger toward the one who has offended you. If you depart from your duty, who will teach you? It is a trial for me to extend teaching to you. When you read, you learned from yourself about reconciliation: that an angry person is not received in the house of forgiveness. Go, be reconciled, and then come, the saying approaches him. For an angry person, when he is reconciled, it is easy for him to come. The fragrance of perfumes without reconciliation is a foul smell. And if the angry person is enraged, the holy oil is spoiled. Love of self is the fragrance of the house of forgiveness, which from the roots of the spices, when their scent is exhausted, it becomes. Choice perfumes that the priest brings into the holy of holies: thoughts that are peaceful and pure from evils. The cave of the tribes (the sevenfold light) of the mighty one of her fear: the love of the Lord is that which within the pure soul is placed. The fragrant oil that the priest anoints when he is consecrated: it is love that proclaims that its scent is sweet from the altars.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܸܠܕܒܼܵܒܼܝܼ","severity":"info","text":"The Syriac term ܒܥܸܠܕܒܼܵܒܼܝܼ (bʿeldbābāy) means 'my enemy' or 'adversary'. It is a compound of ܒܥܸܠ (bʿel, 'lord/master') and ܕܒܼܵܒܼܐ (dbābā, 'enmity'), literally 'lord of enmity'.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܪܥܘܼܬܼܵܐ","severity":"info","text":"The Syriac noun ܬܲܪܥܘܼܬܼܵܐ (tarʿūṯā) means 'reconciliation' or 'appeasement'. It derives from the root ܬܪܥ (trʿ, 'to open, to be reconciled') and is a key theological term in this passage, denoting the process of restoring broken relationships.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ","severity":"info","text":"The phrase ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ (bēt ḥussāyā, 'house of forgiveness') echoes the Old Testament concept of the 'house of mercy' or 'sanctuary' (e.g., Exodus 25:17, Leviticus 16:30), where forgiveness and atonement are sought. Jacob uses it metaphorically for the spiritual state of reconciliation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܸܫܚܵܐ ܡܒܲܣܡܵܐ","severity":"info","text":"The reference to ܡܸܫܚܵܐ ܡܒܲܣܡܵܐ (mešḥā mbasmā, 'fragrant oil') alludes to the consecration oil used in Syriac Christian liturgy, particularly in baptism and ordination. Jacob draws a parallel between the priest's anointing and the inner purification of the soul through love.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܢܵܪܲܬܼ ܫܲܒܼܛܹ̈ܐ","severity":"info","text":"The phrase ܡܢܵܪܲܬܼ ܫܲܒܼܛܹ̈ܐ (mʿāraṯ šabṭē, 'cave of the tribes') is a structural marker introducing a new metaphor. It likely refers to a hidden or sacred space (cf. the cave of the patriarchs in Genesis 23), here symbolizing the inner sanctum of the soul where divine love resides.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܓܼܝܼܙ","severity":"caution","text":"The Syriac verb ܕܲܪܓܼܝܼܙ (dargīz, 'he is angry') appears multiple times in this passage. The reading is secure, but the exact nuance of the root ܪܓܙ (rgz) can range from 'to be angry' to 'to be agitated'. In context, it consistently denotes a state of unresolved anger that precludes reconciliation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܢܵܪܲܬܼ ܫܲܒܼܛܹ̈ܐ (mʿāraṯ šabṭē) is ambiguous: it could mean 'cave of the tribes' or 'cave of the rods/scepters'. The reading 'cave of the tribes' is taken, following the gloss in the English draft, but the alternative may allude to tribal or priestly authority.","The clause ܕܡ̣ܢ ܥܸܩܵܖܹ̈ܐ ܒܖ̈ܝܼܟܹܐ ܕܲܥܕܸܢ ܟܲܢܫܹܗ ܗܵܘܢܵܐ is syntactically difficult; the translation 'which from the roots of the spices, when their scent is exhausted, it becomes' is tentative."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܟܹܐܦܹ̈ܐ ܕܫܲܠܡܵܐ ܘܲܕܼܢܲܗܝܼܪܵܐ ܕܐܝܼܬܼ ܥܲܠ ܚܲܕܼܝܹܗ:\nܥܸܛܪܵܐ ܗ̄ܘ̣ ܓܲܒܼܝܵܐ ܘܢܘܼܗܪܵܐ ܫܲܦܝܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀ ܡܵܐ ܕܡܵܫܲܚ ܗ̄ܘ̣ܵܐ ܐܝܼܕܹܗ ܘܪܸܓܼܠܹܗ ܘܛܲܪܦܵܐ ܕܐܸܕܼܢܹܗ:\nܕܢܸܗܘܸܐ ܝܑܼܕܼܝܼܥ ܕܲܡܫܲܡܫܵܢܵܐ ܗ̣̄ܘ ܕܲܙܩܝܼܦܘܼܬܼܵܐ܀ ܕܢܲܪܡܸܐ ܡܸܠܚܵܐ ܒܟܼܠܗܘܿܢ ܕܸܒܼܚܹ̈ܐ ܡܸܬܼܦܲܩܲܕܼ ܗ̄ܘ̣ܵܐ:\nܘܐܸܬܼܝܲܕܼܥܲܬ̤ ܠܵܗ̇ ܕܚܘܼܒܵܐ ܡܫܲܡܸܫ ܟܠ ܕܸܒܼ̈ܚܵܬܼܵܐ܀ ܦܪܝܼܣܵܐ ܕܒܼܘܼܨܵܐ ܕܠܵܒܹ̇ܫ ܟܵܗܢܵܐ ܒܓܼܵܘ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ:\nܚܘܼܒܵܐ ܗ̄ܘ̣ ܕܲܦܪܝܼܣ ܥܲܠ ܪܸܥܝܵܢܹܗ ܡܵܐ ܕܲܡܟܲܗܸܢ܀ ܦܸܬܼܟܵܐ() ܕܠܵܒܹ̇ܫ ܡܵܐ ܕܨܹܝܕܼ ܥܲܡܵܐ ܠܟܸܢܫܵܐ ܢܵܦܹ̇ܩ:\nܡܚܵܘܸܐ() ܕܲܦܬܼܝܼܟܼ ܘܲܚܠܝܼܛ ܥܲܡ ܟܠ ܚܲܒܿܝܼܒܼܵܐܝܼܬܼ܀ ܒܙܲܓܹ̈ܐ ܕܕܲܗܒܼܵܐ ܘܲܒܼܖ̈ܘܼܡܵܢܹܐ ܕܲܦܪܵܙܘܿܡܵܐ:\nܡܙܝܼܥ ܠܹܗ ܠܟܼܵܗܢܵܐ() ܕܢܸܕܼܚܲܠ ܢܸܪܚܲܡ ܘܲܕܼܢܸܙܕܲܗܸܐ܀ ܟܠܝܼܠܵܐ ܘܟܲܠܘܵܐ ܘܦܸܕܿܬܼܵܐ ܕܠܵܒܹ̇ܫ ܡܵܐ ܕܲܡܫܲܡܸܫ:\nܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܣܬܲܕܩܵܐ܀ ܟܠܝܼܠܹܗ ܕܟܼܵܗܢܵܐ ܚܘܼܒܹܗ ܕܟܼܵܗܢܵܐ ܠܥܲܡܵܐ ܡܲܟܼܪܸܙ:\n(ܕܗ̤ܘ ܗܵܘܹ̇ܐ ܠܹܗ() ܚܙܵܩܵܐ ܕܟܼܠܗܹܝܢ ܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܒܚܘܼܒܵܐ ܡܸܫܟܲܚ ܟܵܗܢܵܐ ܥܵܐܹ̇ܠ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܕܐܸܠܵܐ ܡܲܚܸܒܼ ܫܚܝܼܡܵܐ ܕܡܲܚܸܒܼ ܛܵܒܼ ܗ̄ܘ̣ ܡܸܢܹܗ܀ ܠܵܐ ܡܲܡܪܲܚ ܐ̄ܢܵܐ ܕܡܲܠܦܵܢܘܼܬܼܵܐ ܠܟܼܵܗܢܵܐ ܐܵܘܫܸܛ:\nܘܠܵܐ ܐܸܬܼܓܲܢܸܐ ܐܸܢ ܣܵܒܹ̇ܟܼ ܐ̄ܢܵܐ ܒܲܕܼܖ̈ܵܡܵܢ ܡܹܢܝ܀ ܫܪܵܓܼܵܐ ܒܫܸܡܫܵܐ ܠܵܐ ܐ̄ܢܵܫ ܡܲܢܗܲܪ ܡܵܐ ܕܲܡܗܲܠܸܟܼ:\nܕܗ̤ܘܝܘܼ ܡܲܢܗܲܪ ܟܠ ܐܘܼܖ̈ܚܵܬܼܵܐ ܠܟܼܠ ܗܲܠܵܟܹ̈ܐ܀ ܫܬܼܘܿܩ ܐܵܡܘܿܪܵܐ ܕܠܵܐ ܢܸܨܛܲܥܲܪ ܫܸܡܫܵܐ ܡܸܢܵܟܼ:\nܚܲܦܵܐ ܦܘܼܡܵܟܼ ܪܲܒܿ ܗ̄ܘܼ ܡܸܢܵܟܼ ܫܲܪܒܵܐ ܕܐܲܪܡܝܼܬܿ܀","english":"The stones of peace and of the pure one that are upon his fellow: He is the chosen crown and the clear light of faith. What would anoint his hand and his foot and the leaf of his knowledge? That it might be known that he is the minister of uprightness. That he might cast salt upon all the sacrifices that were commanded. And it became known that love ministers all sacrifices. The spread of the linen that the priest wears within the sanctuary: It is love that spread over his thought when he ministers. The paten that he wears when he goes out to the people for the offering: It shows that he is open and mixed with every beloved one. With bands of gold and with the purple of the param, he moved the priest, that he might fear, love, and tremble. The crown, the bridal chamber, and the redemption that he wears when he ministers: Hope, love, and faith that are not rejected. The whole crown of the priest: his love, the priest proclaims to the people: That this may be for him a strength for all the beautiful things. Through love the priest is able to enter before God: For if he does not love, the one who loves good is better than he. Do not prolong the discourse of teaching to the priest, and do not be troubled if your father is silent in the discourses of the mysteries. A lamp in the sun does not shine, what does it illuminate when it walks? For it is the sun that illuminates all the paths for all travelers. Be silent, speaker, lest the sun be scorched by you. Shut your mouth, for the tale of the Armenian is greater than you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܦܹ̈ܐ ܕܫܲܠܡܵܐ","severity":"info","text":"The phrase 'stones of peace' likely refers to the priestly vestments or altar stones, symbolizing reconciliation. The term 'peace' (ܫܲܠܡܵܐ) is central to the work's theme of perfect reconciliation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܸܬܼܟܵܐ","severity":"info","text":"The 'paten' (ܦܸܬܼܟܵܐ) is a liturgical plate used in the Eucharist. Here it symbolizes the priest's openness and mingling with the faithful, as love mediates the sacrifice.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܪܡܝܼܬܿ","severity":"info","text":"The reference to 'the tale of the Armenian' (ܐܲܪܡܝܼܬܿ) may allude to a specific hagiographic or liturgical narrative known in Syriac tradition, possibly concerning Armenian Christian figures or texts.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of symbolic descriptions of priestly vestments and actions to a direct admonition against excessive teaching, ending with a command to silence. The transition marks a rhetorical climax.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܗ̤ܘ ܗܵܘܹ̇ܐ ܠܹܗ","severity":"caution","text":"The phrase 'that this may be for him' (ܕܗ̤ܘ ܗܵܘܹ̇ܐ ܠܹܗ) is ambiguous: it could refer to the priest's love as a strength for all beautiful things, or to the crown as a symbol. The syntax is elliptical.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pure one' (ܕܲܢܲܗܝܼܪܵܐ) in the first line is unclear; it may refer to Christ or a specific saint. The phrase 'the leaf of his knowledge' (ܛܲܪܦܵܐ ܕܐܸܕܼܢܹܗ) is obscure, possibly a metaphor for a written text or a part of the priestly vestment."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܫܲܦܠܵܐ ܕܐ̄ܢܵܫܵܐ ܐܲܢ̄ܬܿ ܡܵܐ ܛܸܒܵܟܼ ܠܲܡܡܲܠܵܠܘܼ:\nܚܸܫܘܿܟܼ ܗܵܘܢܵܐ ܡܵܢ ܐܵܡ̇ܲܪ ܐܲܢ̄ܬܿ ܨܹܝܕܼ ܢܲܗܝܼܪܵܐ܀ ܥܒܲܪ ܡ̣ܢ ܫܲܪܒܵܐ ܕܠܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ ܠܡܸܠܬܼܵܐ ܨܹܐܕܼܵܘܗܝ():\nܕܲܪܓܼܵܐ ܗ̄ܘ̣ ܪܵܡܵܐ ܫܬܼܘܿܩ ܬܵܚܘܿܒܼܵܐ ܘܲܚܙܝܼ ܢܲܦ̮ܫܵܟܼ܀ ܦܢܝܼ ܝܘܼܠܦܵܢܵܐ ܠܟܸܢܫܵܐ ܡܲܠܸܠ ܕܲܫܦܸܐ ܘܲܦܫܝܼܛ:\nܐܝܼܬܼ ܠܵܟܼ ܐܲܬܼܪܵܐ ܘܚܘܼܒܵܐ ܕܫܵܡܲܥ̇ ܒܲܣܝܼܡܵܐܝܼܬܼ܀ ܠܵܐ ܠܵܟܼ ܓܲܒܼܪܵܐ ܨܹܝܕܼ ܥܲܠܠܵܢܹ̈ܐ ܠܲܡܡܲܠܵܠܘܼ:\nܠܡܵܪܹܐ ܥܵܢ̈ܵܐ ܐܲܪܦܵܐ ܢܛܝܼܪܝܼܢ ܣܘܼܥܖ̈ܵܢܲܝܗܘܿܢ܀ ܠܥܵܢ̈ܵܐ ܡܲܠܸܠ ܩܲܛܝܼ̈ܢܵܬܼܵܐ ܘܬܲܡܝܼ̈ܡܵܬܼܵܐ:\nܕܲܚܠܵܦܲܝܗܹܝܢ ܒܲܪ ܐܲܠܵܗܵܐ ܨܠܝܼܒܼܵܐ ܣܲܝܒܲܪ܀ ܫܡܲܥܘ ܬܲܡܝܼ̈ܡܹܐ ܙܒܼܝܼ̈ܢܲܝ ܒܲܕܼܡܵܐ ܕܝܼܚܝܼܕܼܵܝܵܐ:\nܕܬܼܘܼܒܼ ܡܸܬܼܡܲܠܲܠ ܡܹܐܡܪܵܐ ܕܚܘܼܒܵܐ ܠܲܡܥܲܕܵܪܘܼ܀ ܐܸܠܵܐ ܐܸܢ ܒܹܗ ܠܵܐ ܡܸܬܼܩܲܢ̈ܝܵܢ ܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܒܵܬܼܪܹܗ ܢܸܪܗܲܛ ܐܲܝܢܵܐ ܕܲܚܦܝܼܛ ܥܲܠ ܝܘܼܬܼܖ̈ܵܢܹܐ()܀ ܪܚܲܡܘ ܠܲܚܕܼܵܕܹ̈ܐ ܐܲܝܟ ܗܲܕܵܡܹ̈ܐ ܠܩܲܖ̈ܝܼܒܲܝܗܘܿܢ:\nܕܚܲܕܼ ܗ̄ܘ̣ ܪܹܫܵܐ ܕܟܼܠܹܗ ܓܘܼܫܡܵܐ ܡܵܪܝܵܐ ܝܼܫܘܿܥ܀ ܐܲܝܢܵܐ ܕܲܪܓܼܝܼܙ ܥܲܠ ܩܲܪܝܼܒܹܗ ܘܠܵܐ ܡܸܬܼܪܲܥܸܐ:\nܐܲܝܟܼ ܗܲܕܵܡܵܐ ܗ̄ܘ̣ ܕܲܦܣܝܼܩ ܘܲܫܕܸܐ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ܀ ܢܲܦ̮ܫܵܐ ܚܘܼܒܵܐ ܗ̄ܘ̣ ܐܲܝܢܵܐ ܕܢܲܦܝܼܩ ܚܘܼܒܵܐ ܡܸܢܹܗ:\nܦܵܫ̣ ܠܹܗ ܫܠܲܕܵܐ ܕܩܲܪܝܼܪ ܘܲܣܪܸܐ ܘܠܵܘ ܡ̣ܢ ܚܲܝܹ̈ܐ ܗ̄ܘ̣܀ ܡܲܢ̣ܘ ܢܪܲܥܸܐ ܠܓܲܒܼܪܵܐ ܕܲܪܓܼܝܼܙ ܥܲܠ ܩܲܪܝܼܒܹܗ:\nܐܸܠܵܐ ܚܘܼܒܵܐ (ܕܐܝܼܬܼܵܘܗܝ ܣܵܘܩܵܐ ܕܚܲܝܹ̈ܐ ܚܲܕܼ̈ܬܹܐ()܀ ܐܹܡܲܪ ܗܵܫܵܐ ܡܵܢܵܐ ܗ̄ܘ̣ ܫܲܪܒܵܗ̇ ܕܲܪܓܼܝܼܙܘܼܬܼܵܐ:\nܒܡܲܢ ܕܲܪܓܼܝܼܙܝܼܢ ܡܲܢ̣ܘܼ ܢܸܚܒܿܘܿܨ ܥܲܠ ܬܲܪܥܘܼܬܼܵܐ܀","english":"The lowliness of man, what is your goodness for speaking?\nDarkness would be what you say against the clear one. He passed from the order of that which has no place for the word against him.\nIt is a high step; be silent, O weary one, and see yourself. Open teaching to the ear; speak what is smooth and simple.\nYou have a place and love that hears sweetly. It is not for you, O man, against the enterers for speaking.\nTo the lord of the feast, let go; the affairs of the watchful are guarded. To the feast, speak of the pure and perfect things.\nFor their sake, the Son of God bore the cross patiently. Hear, O perfect ones, the buyers with the blood of the Only One,\nthat again the discourse of love might be spoken for help. But if in him the beautiful things are not acquired,\nafter him run, O one who hastens after the remnants. Love one another like members to their relatives,\nfor there is one head of the whole body, Lord Jesus. O one who is angry at his relative and is not reconciled,\nhe is like a member that is cut off and cast away from the members. The soul is love; O one who strikes love from it,\nthe corpse remains, cold and stinking, and is not of the living. Show and reconcile the man who is angry at his relative,\nexcept for love (which is the ladder of new life). Say now, what is the nature of anger?\nIn that which they are angry, show and embrace over the gate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܓܼܝܼܙܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܪܓܼܝܼܙܘܼܬܼܵܐ (rġīzūṯā) is rendered 'anger' in the English draft. In Jacob's ascetical lexicon, it denotes the agitated state opposed to the stillness of love, a key theme in this passage.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܠܵܗܵܐ ܨܠܝܼܒܼܵܐ ܣܲܝܒܲܪ","severity":"info","text":"The phrase 'the Son of God bore the cross patiently' echoes the passion narrative, likely referencing Christ's endurance as a model for the 'perfect ones' who purchase with the blood of the Only One, a sacrificial typology.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܕܼ ܗ̄ܘ̣ ܪܹܫܵܐ ܕܟܼܠܹܗ ܓܘܼܫܡܵܐ ܡܵܪܝܵܐ ܝܼܫܘܿܥ","severity":"info","text":"The image of Christ as the single head of the body (1 Cor 12:12-27) is adapted to a moral exhortation: anger severs a member from the corporate whole, leaving a corpse. This reflects Jacob's ecclesiology of unity.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܹܡܲܪ ܗܵܫܵܐ ܡܵܢܵܐ ܗ̄ܘ̣ ܫܲܪܒܵܗ̇ ܕܲܪܓܼܝܼܙܘܼܬܼܵܐ","severity":"info","text":"The rhetorical question 'Say now, what is the nature of anger?' marks a structural pivot from exhortation to definition, typical of Jacob's homiletic method of moving from image to doctrine.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܡܲܢ ܕܲܪܓܼܝܼܙܝܼܢ ܡܲܢ̣ܘܼ ܢܸܚܒܿܘܿܨ ܥܲܠ ܬܲܪܥܘܼܬܼܵܐ","severity":"caution","text":"The final line is textually uncertain: ܡܲܢ̣ܘܼ ܢܸܚܒܿܘܿܨ may be corrupt or a rare verb form. The English draft reads 'show and embrace over the gate,' but the sense of 'gate' (ܬܲܪܥܘܼܬܼܵܐ) as a metaphor for reconciliation is not fully resolved.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܒܵܐ (ܕܐܝܼܬܼܵܘܗܝ ܣܵܘܩܵܐ ܕܚܲܝܹ̈ܐ ܚܲܕܼ̈ܬܹܐ)","severity":"info","text":"Love as 'the ladder of new life' parallels Jacob's homily On the Solitaries (ed. Bedjan V, 123-125), where love is the ascent to spiritual renewal. The image recurs in Syriac mysticism as a means of moral transformation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause's verb ܢܸܚܒܿܘܿܨ is ambiguous: it may be a variant of ܚܒܨ 'embrace' or a corruption of ܚܒܫ 'gather'; the gate (ܬܲܪܥܘܼܬܼܵܐ) could be a literal or metaphorical entry to reconciliation."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܗܘ̤ܵܬܼ ܡܲܨܘܼܬܼܵܐ ܘܚܲܕܼ ܐܸܨܛܲܥܲܪ ܘܲܐ̄ܚܪܹܝܢ ܨܲܥܲܪ:\nܗܵܘ̇ ܕܐܸܨܛܲܥܲܪ ܢܸܒܼܥܸܐ ܚܘܼܒܵܐ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ ܗ̣̄ܝ܀ ܐܲܝܢܵܐ ܕܐܲܣܟܸܠ̣ ܡܸܬܼܦܲܪܲܣ ܗ̄ܘ̣ ܕܲܢܩܝܼܡ ܕܝܼܠܹܗ:\nܒܵܗܹ̇ܬܼ ܢܹܐܬܸܐ ܙܸܠ ܐܲܢ̄ܬܿ ܠܐܲܦܵܘ̈ܗܝ ܘܐܸܬܼܪܲܥܵܐ ܠܹܗ܀ ܘܐܸܢ ܡܸܣܟܹܿܢܵܐ ܢܸܗܘܸܐ ܪܓܼܝܼܙܵܐ ܡ̣ܢ ܥܲܬܿܝܼܪܵܐ:\nܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܚܲܝܵܒܼ ܕܲܢܦܝܼܣ ܥܲܠ ܬܲܪܥܘܼܬܼܵܐ܀ ܡܸܣܟܹܿܢܵܐ ܕܹܝܢ ܡܵܐ ܕܐܲܣܟܸܿܠ̣ ܠܹܗ ܕܚܸܠ̣ ܘܐܸܬܿܕܵܘܲܕܼ:\nܘܐܲܪܥܸܠ ܘܲܫܒܲܩ̣ ܘܲܕܼܢܸܬܼܪܲܥܸܐ ܠܵܐ ܡܸܬܼܦܲܪܲܣ܀ ܒܟܼܠܗܘܿܢ ܦܘܼܖ̈ܣܹܐ ܐܲܝܢܵܐ ܕܙܲܟܵܝ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ:\nܠܹܗ ܫܲܦܝܼܪܵܐ ܕܢܸܒܼܥܸܐ ܫܲܝܢܵܐ ܥܲܡ ܩܲܪܝܼܒܹܗ܀ ܐܲܝܢܵܐ ܕܥܸܠܵܝ ܪܵܡ ܘܲܡܫܲܒܲܚ ܗ̤ܘ ܢܸܬܿܬܲܚܬܸܐ:\nܨܹܝܕܼ ܬܵܚܘܿܒܼܵܐ ܘܢܸܬܼܪܲܥܸܐ ܠܹܗ ܒܡܲܟܿܝܼܟܼܘܼܬܼܵܐ܀ ܒܪܹܫܹܗ ܕܥܵܠܡܵܐ ܗܘ̤ܵܬܼ ܡܲܨܘܼܬܼܵܐ ܕܐܲܪܡܝܼ ܚܸܘܝܵܐ:\nܘܲܪܓܼܝܼܙܝܼܢ ܗ̄ܘ̣ܵܘ ܡܵܪܝܵܐ ܘܐܵܕܼܵܡ ܗܵܐ ܡ̣ܢ ܗܵܝܕܹܝܢ܀ ܡܲܢ̣ܘ ܒܨܝܼܪ ܗ̄ܘ̣ܵܐ ܘܡܲܢ̣ܘܼ ܡܸܣܟܹܝܢ ܘܡܲܢ̣ܘܼ ܐܲܣܟܸܠ̣:\nܘܠܲܐܦܲܝ̈ ܚܲܒܼܪܹܗ ܡܲܢ̣ܘܼ ܐܸܙܲܠ̣ ܢܸܬܼܪܲܥܸܐ ܠܹܗ܀ ܐܵܕܼܵܡ ܐܲܣܟܸܠ̣ ܗ̤ܘ ܫܵܛ̣ ܘܐܲܡܪܲܚ̣ ܗ̤ܘ ܛܥ̣ܵܐ ܘܲܡ̣ܪܲܕܼ:\nܗ̤ܘ ܓܢܲܒܼ ܘܲܣܪܲܚ̣ ܗ̤ܘ ܚܛܲܦ̣ ܘܐܸܟܲܠ̣ ܗ̤ܘ ܪܓܸܙ̣ ܘܲܢܦܲܩ̣܀ ܘܒܼܵܬܲܪ ܗܵܠܹܝܢ ܕܵܠ̣ ܒܲܪ ܡܲܠܟܵܐ ܡ̣ܢ ܨܹܝܕܼ ܐܲܒܼܘܼܗܝ:\nܘܐܸܬ݂ܼܵܐ ܪܲܥ̣ܝܹܗ ܠܗܵܘ̇ ܕܲܪܓܼܝܼܙ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܨܸܒܼܝܵܢܹܗ܀ ܗܵܘ̇ ܝܲܩܝܼܪܵܐ ܐܸܬܿܬܲܚܬܿܝܼ ܗ̄ܘ̣ܵܐ ܨܹܝܕܼ ܙܲܠܝܼܠܵܐ:\nܐܵܦ ܥܲܬܿܝܼܪܵܐ ܒܥ̣ܵܐ ܬܲܪܥܘܼܬܼܵܐ ܡ̣ܢ ܡܸܣܟܹܿܢܵܐ܀ ܡܵܪܵܗ̇ ܕܓܲܢܬܼܵܐ ܢܚܸܬܼ ܒܲܦܝܵܣܵܐ ܨܹܝܕܼ ܓܲܢܵܒܼܵܐ:\nܘܐܸܬܼܪܲܥܝܼ ܠܹܗ ܘܝܲܗ̣̄ܒܼ ܠܹܗ ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ ܢܹܐܟܼܘܿܠ܀","english":"The lowly one was a cause, and one became small, and the other was great. That one who became small sought love from the cause which is she. The one who knew how to be reconciled is he who stands of himself. Shame came, go you to his face and be reconciled to him. And if the poor one is angry with the rich one, that rich one is guilty if he does not make peace with the poor one. But the poor one, when he knew, feared and confessed, and trembled and let go, and was reconciled without being reconciled. In all the ways, the one who knows how to conquer from the other, it is fitting for him who seeks peace with his neighbor. The one who is high and exalted, let him lower himself toward the guilty one and be reconciled to him in humility. At the head of the world, there was a cause that cast the serpent, and the Lord and Adam were angry from then on. How small he was, and how poor, and how he knew, and how he went to the face of his companion and was reconciled to him. Adam knew, he was foolish, and he was errant and rebellious; he stole and plundered, he snatched and ate, he was angry and went out. And after these, the son of the king came down from his father, and he sought that one who was angry from his will. That weighty one lowered himself toward the lowly one; even the rich one sought peace from the poor one. The master of the garden descended in peace toward the thief, and was reconciled to him, and gave him the fruit of life to eat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the lowly and the rich, urging the high to humble themselves and seek reconciliation, exemplified by Adam and the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܨܘܼܬܼܵܐ","severity":"info","text":"The term 'cause' (ܡܲܨܘܼܬܼܵܐ) is used in a technical sense, possibly referring to the primordial cause or the occasion for the fall, not merely a reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to the serpent, the garden, and the fruit of life alludes to Genesis 3, the Fall of Adam and Eve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh often uses the Adam-Christ typology; here the 'son of the king' who descends to reconcile may prefigure Christ, the divine king's son.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":["Jacob of Serugh"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle of reconciliation to a specific narrative of Adam's sin and the king's son's descent, mirroring the work's theme of love and peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'was reconciled without being reconciled' (ܘܲܕܼܢܸܬܼܪܲܥܸܐ ܠܵܐ ܡܸܬܼܦܲܪܲܣ) is paradoxical; the Syriac may imply a superficial or incomplete reconciliation, but the exact nuance is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the cause' (ܡܲܨܘܼܬܼܵܐ) is ambiguous: it could refer to Eve, the serpent, or the divine command; the reading here takes it as the occasion of the fall.","The phrase 'son of the king' (ܒܲܪ ܡܲܠܟܵܐ) may be a typological reference to Christ or a literal figure; the context suggests a Christological interpretation."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܪܵܥܝܵܐ ܛܵܒܼܵܐ ܠܥܸܪܒܵܐ ܕܲܛܥ̣ܵܐ() ܒܚܘܼܒܹܗ ܛܲܥ̣ܢܹܗ:\nܕܲܪܓܸܙ ܘܲܢܦܲܩ̣ ܐܸܬܼܵܐ ܫܲܩ̣ܠܹܗ ܥܲܠ ܟܲܬܼ̈ܦܵܬܹܗ܀ ܙܘܼܥܘ ܕܲܪܓܼܝܼܙܝܼܢ ܘܲܚܒܼܘܿܨܘ ܟܠܝܘܿܡ ܥܲܠ ܬܲܪܥܘܼܬܼܵܐ:\nܕܡܵܪܝܵܐ ܒܚܘܼܒܹܗ ܐܸܬܼܪܲܥܝܼ ܠܲܢ ܟܲܕܼ ܐܲܪܓܸܙܢܵܝܗܝ܀ ܠܵܐ ܐ̄ܢܵܫ ܢܹܐܡܲܪ ܕܲܦܠܵܢ ܐܲܣܟܸܠ̣ ܢܹܐܬܸܐ ܠܐܲܦܲܝ̈:\nܛܵܒܼ ܐ̄ܢܵܐ ܗ̄ܘ̣ ܡܸܢܹܗ ܨܲܥܪܵܐ ܗ̄ܘ̣ ܐܹܙܲܠ ܐܸܬܼܪܲܥܸܐ ܠܹܗ܀ ܗ̤ܘ ܐܲܣܟܸܿܠ̣ ܒܝܼ ܢܹܐܬܸܐ ܢܦܝܼܣܲܢܝ ܘܲܡܩܲܒܸܿܠ ܐ̄ܢܵܐ:\nܕܲܒܼܡܘܼܟܵܟܹܗ ܢܹܐܠܲܦ ܟܠܢܵܫ ܥܲܠ ܣܲܟܼܠܘܼܬܹܗ܀ ܠܵܐ ܨܒܼܵܐ ܡܵܪܝܵܐ ܢܸܥܒܸܿܕܼ ܗܵܟܲܢ ܠܐܵܕܼܵܡ ܕܐܲܣܟܸܠ̣:\nܕܗ̤ܘ ܐܸܬܼܡܲܟܲܟܼ ܘܲܒܼܥܵܐ ܡܸܢܹܗ ܕܢܸܬܼܪܲܥܸܐ ܠܹܗ܀ ܥܕܲܡܵܐ ܠܝܵܘܡܵܢ ܐܸܠܘܼ ܩ̣ܵܘܝܼ ܡܵܪܝܵܐ ܒܐܲܬܼܪܹܗ:\nܘܠܵܐ ܐ̄ܬ̣ܼܵܐ ܠܐܲܦܵܘ̈ܗܝ ܥܕܲܡܵܐ ܠܗܵܫܵܐ ܪܓܼܝܼܙ ܗ̄ܘ̣ܵܐ ܡܸܢܹܗ܀ ܘܒܲܕܼܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܗܵܕܹܐ ܥܵܕܼܪܵܐ ܗ̤ܘ ܢܸܬܼܡܲܟܲܟܼ:\n(ܗ̤ܘ ܐܲܦܝܼܣܹܗ ܠܥܲܒܼܕܵܐ ܕܲܥܪܲܩ ܕܢܸܬܼܪܲܥܸܐ() ܠܹܗ܀ ܗܵܘ̇ ܥܸܠܵܝܵܐ ܢܚܸܬܼ ܒܲܚܢܵܢܹܗ ܨܹܝܕܼ ܬܲܚ̈ܬܵܝܹܐ:\nܘܪܲܥܝܼ ܘܲܕܼܒܲܪ (ܘܐܲܣܸܩ̣ ܠܐܲܬܼܪܹܗ ܕܢܵܘܪܸܒܼ() ܐܸܢܘܿܢ܀ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܐܲܪܡܝܼ (ܐܘܼܪܚܹܗ ܨܹܝܕܼ() ܡܸܣܟܹܿܢܹܐ:\nܘܲܥܒܲܕܼ ܫܲܝܢܵܐ ܘܐܲܥܬܲܪ ܘܐܲܣܸܩ̣ ܨܹܝܕܼ ܝܵܠܘܿܕܹܗ܀ ܗܵܘ̇ ܓܲܢ̄ܒܵܪܵܐ ܥ̣ܒܲܕܼ ܬܲܪܥܘܼܬܼܵܐ ܥܲܡ ܚܲܠܵܫܹ̈ܐ:\nܘܝܲܩܲܪ ܘܲܦܪܲܩ̣ ܘܐܲܦ̣ܢܝܼ ܐܸܢܘܿܢ ܕܐܲܒܿܝܼܕܼܝܼܢ ܗ̄ܘ̣ܵܘ܀ ܡܵܪܵܐ ܠܥܲܒܼ̈ܕܹܐ ܘܡܲܠܟܵܐ ܠܡܵܟܹ̈ܐ ܐܸܬܼܡܲܟܲܟܼ ܗ̄ܘ̣ܵܐ:\nܐܵܦ ܐܲܠܵܗܵܐ ܠܲܒܼܢܲܝ̈ ܐ̄ܢܵܫܵܐ ܢܚܸܬܼ ܪܲܥ̣ܝܼ ܗ̄ܘ̣ܵܐ܀ ܐܘܿ ܠܵܟܼ ܕܲܪܓܼܝܼܙ ܚܘܼܪ ܒܐܲܠܵܗܵܟܼ ܘܐܸܬܿܕܲܡܵܐ ܒܹܗ:\nܘܲܥܒܸܕܼ ܫܲܝܢܵܐ ܥܲܡ ܩܲܪܝܼܒܼܵܟܼ ܦܵܪܘܿܫܵܐܝܼܬܼ܀","english":"The good shepherd for the sheep that had gone astray, in his love sought it out. He became angry and went out, took it upon his shoulders. The anger of the angry one subsided, and he embraced it every day at the door. That the Lord in his love reconciled himself to it when he had become angry with it. Do not say that the fool who erred came to the face of the good one; rather, it was he who, from himself, the small one went and reconciled himself to him. That fool, \"Come to me, reconcile me, and I will receive,\" he said. By his humility he taught everyone about his folly. The Lord did not wish to do thus to Adam, who erred, that he should humble himself and seek from him that he be reconciled to him. Until today, if the Lord had remained in his place and had not come to his face, until now he would have been angry with him. And he knew that this help was that humbling himself (he reconciled the servant who had fled, that he might be reconciled to him). That high one descended in his love towards the lowly ones, and shepherded and led, and brought up to his place the one who had fled. That rich one cast his way towards the poor, and made peace and enriched and brought up towards his begetter. That mighty one made peace with the weak, and honored and saved and turned back the one who had fled from his lords. A master to servants and a king to subjects humbled himself; even God to the sons of men descended and shepherded. O you who are angry, look at your God and be like him, and make peace with your neighbor clearly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܵܥܝܵܐ ܛܵܒܼܵܐ","severity":"info","text":"The 'good shepherd' is a Christological image common in Syriac literature, evoking John 10:11 and the pastoral role of Christ.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The reference to Adam as the one who erred and was reconciled by God's humility echoes the narrative of the Fall and God's pursuit in Genesis 3, a typology frequent in Jacob of Serugh.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܝܵܐ ܠܲܒܼܢܲܝ̈ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The descent of God to humanity is a central theme in Jacob's theology of divine condescension (ܡܲܟܲܟܼ), reflecting the Incarnation and God's humility in seeking reconciliation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܵܟܼ ܕܲܪܓܼܝܼܙ","severity":"info","text":"The passage shifts from third-person narrative to direct address ('O you who are angry'), a rhetorical device common in Jacob's homilies to exhort the audience.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܵܘ̇ ܥܸܠܵܝܵܐ ܢܚܸܬܼ ܒܲܚܢܵܢܹܗ","severity":"info","text":"The series of parallel examples (high one, rich one, mighty one) mirrors the structure of earlier passages in the work, reinforcing the theme of humility and reconciliation.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗ̤ܘ ܐܲܦܝܼܣܹܗ ܠܥܲܒܼܕܵܐ ܕܲܥܪܲܩ","severity":"caution","text":"The phrase 'he reconciled the servant who had fled' is ambiguous: it may refer to the same subject as the preceding clause (the high one) or introduce a new example; the syntax is unclear.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he reconciled the servant who had fled' is ambiguous; the reading taken follows the preceding clause as the same subject (the high one).","The phrase 'ܕܲܒܼܡܘܼܟܵܟܹܗ ܢܹܐܠܲܦ ܟܠܢܵܫ' could be read as 'by his humility he taught everyone' or 'by his humility everyone learned'; the translation takes the former."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܐܲܫܝܼܓܼ ܡܸܢܵܟܼ ܚܸܡܬܼܵܐ ܘܐܲܟܿܬܼܵܐ ܘܒܼܝܼܫܘܼܬܼ ܠܸܒܵܐ:\nܘܪܸܚܡܲܬܼ ܡܵܪܝܵܐ ܬܸܫܪܸܐ ܒܢܲܦ̮ܫܵܟܼ() ܐܲܝܟܼ ܡܲܠܟܿܘܼܬܼܵܐ܀ ܐܲܝܢܵܐ ܕܲܪܓܼܝܼܙ ܡ̣ܢ ܩܲܪܝܼܒܹܗ ܘܠܵܐ ܪܵܚܹܡ ܠܹܗ:\nܠܡܵܪܝܵܐ ܣܵܢܹ̇ܐ ܘܢܸܪܚܲܡ ܠܐܲܚܘܼܗܝ ܠܵܐ ܡܸܫܬܲܥܒܲܕܼ܀ ܒܢܲܝ̈ܢܵܫܵܐ ܓܹܝܪ ܨܲܠܡܵܗ̇ ܐܸܢܘܿܢ ܕܐܲܠܵܗܘܼܬܼܵܐ:\nܘܡܲܢ ܕܲܡܝܲܩܲܪ ܨܲܠܡܹܗ ܕܡܲܠܟܵܐ ܠܡܲܠܟܵܐ ܪܵܚܹ̇ܡ܀ ܐܸܢܕܹܝܢ ܨܲܠܡܹܗ() ܡܸܬܿܬܿܫܝܼܛ ܡ̣ܢ ܐ̄ܢܵܫ ܐܵܘ ܡܸܨܛܲܥܲܪ:\nܬܵܒܲܥ̇ ܡܲܠܟܵܐ ܥܝܵܪܬܵܐ ܕܨܲܠܡܹܗ ܡ̣ܢ ܫܵܝܘܿܛܵܘ̈ܗܝ܀ ܠܵܐ ܐ̄ܢܵܫ ܡܸܫܟܲܚ ܕܟܲܕܼ ܠܐܲܠܵܗܵܐ ܢܸܗܘܸܐ ܪܵܚܹ̇ܡ:\nܢܸܣܢܸܐ ܠܐܲܚܘܼܗܝ ܐܵܘ ܢܸܬܼܢܲܟܼܪܸܐ ܡ̣ܢ ܩܲܪܝܼܒܹܗ܀ ܓܢܝܼܙ ܐܲܠܵܗܵܐ ܘܩܲܪܝܼܒܼ ܐܲܚܘܼܟܼ ܘܐܝܼܬܼܵܘܗܝ ܨܲܠܡܹܗ:\nܥܒܸܕܼ ܐܝܼܩܵܪܵܐ ܠܗܵܘ̇ ܪܲܚܝܼܩܵܐ ܒܗܵܘ̇ ܩܲܪܝܼܒܼܵܐ܀ ܐܸܢܕܹܝܢ ܠܐܲܚܘܼܟܼ ܕܲܓܼܠܸܐ ܘܩܲܪܝܼܒܼ() ܣܵܢܹ̇ܐ ܠܸܒܵܟܼ:\nܠܡܵܪܝܵܐ ܕܲܟܼܣܸܐ ܘܡܲܒܼܥܲܕܼ ܡܸܢܵܟܼ() ܐܲܝܟܲܢ ܬܸܪܚܲܡ܀ ܒܘܼܩܝܵܗ̇ ܕܢܲܦ̮ܫܵܟܼ ܕܐܝܼܬܼ ܒܵܗ̇ ܚܘܼܒܵܐ ܒܐܲܚܘܼܟܼ ܚܵܘܵܐ:\nܘܟܸܢ ܬܸܫܬܵܘܕܹܐ (ܕܪܵܚܡܲܬܿ ܠܡܵܪܝܵܐ ܕܪܵܡ ܗ̄ܘ̣() ܡܸܢܵܟܼ܀ ܪܲܚܝܼܩ ܡܲܠܟܵܐ ܘܩܲܪܝܼܒܼ ܨܲܠܡܹܗ ܘܐܸܢ ܡܸܨܛܲܥܲܪ:\nܨܲܠܡܵܐ ܡܸܢܵܟܼ ܪܵܓܹܙ ܡܲܠܟܵܐ ܘܨܲܥܪܹܗ ܬܵܒܲܥ̇܀ ܟܠܗܘܿܢ ܚܘܼ̈ܒܼܠܹܐ ܕܐܝܼܬܼ ܠܵܟܼ ܕܬܲܪܡܸܐ() ܥܲܠ ܐܲܠܵܗܵܐ:\nܒܐܲܚܘܼܟܼ ܚܵܘܵܐ ܘܲܥܠܵܘܗܝ ܩܵܐܹ̇ܨ ܡܵܪܝܵܐ ܚܘܼ̈ܒܼܠܲܝܟ܀ ܠܨܲܠܡܵܐ ܝܲܩܲܪ ܚܲܒܸܒܼ ܘܲܪܚܲܡ ܘܐܸܬܼܪܲܥܵܐ ܠܹܗ:\n(ܘܦܵܪܲܥ̇ ܚܘܼ̈ܒܼܠܲܝܟ ܡܲܠܟܵܐ() ܕܠܵܐ ܣܢܝܼܩ ܥܲܠ ܐܝܼܩܵܪܵܟܼ܀ ܪܚܲܡ ܠܐܲܠܵܗܵܐ ܘܲܪܚܲܡ ܠܐܲܚܘܼܟܼ ܡ̣ܢ ܪܸܥܝܵܢܵܟܼ:\nܒܪܝܼܟܼ ܕܲܒܼܚܘܼܒܹܗ() ܪܲܥܝܼ ܠܥܵܠܡܵܐ ܥܲܡ ܝܵܠܘܿܕܹܗ܀ ܫܠܸܡ̣ ܡܹܐܡܪܵܐ ܕܥܲܠ ܚܘܼܒܵܐ.","english":"Drive out from you anger, wrath, and malice of heart, and let the love of the Lord dwell in your soul like a kingdom. For whoever is angry with his neighbor and does not love him, he serves the Lord and loves his brother not at all. For in living beings the image of divinity is depicted, and whoever honors the image of the king loves the king. If his image is defaced by a man or damaged, the king demands the restoration of his image from his painters. No man is able, while he loves God, to hate his brother or be angry with his neighbor. God is hidden and your brother is near, and he is his image; do honor to the distant one through the near one. If your brother is manifest and near, serve your heart to the Lord who is hidden and removes himself from you, that you may love him. Show the love that is in your soul for your brother, and then you will confess that you love the Lord who is high above you. The king is far away and his image is near; if it is damaged, the king is angry with you and demands its repair. All the complaints that you have to cast upon God, show them through your brother, and upon him the Lord will judge your complaints. Love and cherish the honored image and be reconciled to it, and the king will repay your complaints, for he is not indifferent to your honor. Love God and love your brother from your thought; blessed is he who, through his love, shepherds the world with his begetter. The discourse on love is complete.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܡܬܵܐ","severity":"info","text":"The Syriac term ܚܸܡܬܵܐ (ḥemtā) means 'anger' or 'wrath' and is a key concept in Jacob's moral psychology, often contrasted with divine love.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܲܠܡܵܐ ܕܡܲܠܟܵܐ","severity":"info","text":"The image-of-the-king analogy echoes the biblical prohibition against harming the king's image (cf. Daniel 3:18 LXX) and the broader theme of divine image in humanity (Gen 1:26-27).","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The king-image metaphor reflects late antique Syriac political theology, where the emperor's image was venerated as a proxy for the ruler, a practice Jacob adapts to divine love.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ ܡܹܐܡܪܵܐ","severity":"info","text":"The closing formula 'The discourse on love is complete' marks the end of the memrā, a standard colophon in Jacob's metrical homilies.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܚܲܡ ܠܐܲܠܵܗܵܐ ܘܲܪܚܲܡ ܠܐܲܚܘܼܟܼ","severity":"info","text":"The command to love God and brother parallels 1 John 4:20-21, where love of God and neighbor are inseparable, a common theme in Syriac ascetic literature.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܝܟܲܢ ܬܸܪܚܲܡ","severity":"caution","text":"The phrase ܐܲܝܟܲܢ ܬܸܪܚܲܡ ('that you may love him') is textually uncertain; the manuscript may have a variant reading, but the sense of conditional love remains clear.","cites":[{"key":"ed:dsc-365","label":"source edition: On the Love of God and On Perfect Reconciliation","url":"https://syriaccorpus.org/365"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variations (e.g., ܐܲܝܟܲܥ vs. ܐܲܝܟܲܬ) that do not affect meaning.","The phrase 'serve your heart' (ܣܵܥܹ̇ܐ ܠܸܒܵܟܼ) is ambiguous: it may mean 'direct your heart' or 'serve with your heart'."],"confidence":"high","notes":[]}]}