{"slug":"dsc-366","id":"syriac:dsc:dsc-366","title":"On Godly Virginity","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":"2026-11-15T04:53:35Z","cost_usd":0.010649},"source":{"registry_id":"syriac:dsc:dsc-366","work_id":"dsc-366","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/366"},"stats":{"passages":17,"english_words":4519,"coptic_letters":0,"commentary_units":94,"commentary_kinds":7,"derived_notes":0,"ambiguities":32,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-366","abstract":"Jacob of Serugh's metrical homily (mēmrā) on consecrated virginity exhorts an ascetic audience through typological exegesis linking virginity to the purity of Christ and the Virgin Mary. Composed during his episcopate in Batnan (late 5th–early 6th century), the work reflects early Syriac monastic ideals and avoids later Christological controversies. The Syriac text survives in multiple manuscripts, the earliest from the 9th century, and was incorporated into East Syriac liturgical feasts for ascetics and virgins. The edition lacks a critical apparatus, so textual fluidity and scribal interventions cannot be assessed without consulting the manuscripts directly.","historical_context":"Jacob of Serugh (c. 451–521 CE) composed this homily during his tenure as bishop of Batnan (modern-day Suruç, Turkey), a period when Syriac Christianity was developing distinct ascetic and liturgical traditions. The work belongs to the genre of mēmrā, a verse homily used in liturgical and monastic settings. It addresses an audience of consecrated virgins, reflecting the growing importance of asceticism in the Syriac churches. The dating relies on internal references to monastic practices and the absence of the intense Christological debates that marked the 6th century. The text was transmitted in East Syriac (Nestorian) and West Syriac (Miaphysite) manuscript traditions, with the earliest surviving witness from the 9th century. It was later incorporated into East Syriac liturgical books for feasts of ascetics and virgins, and cited in monastic anthologies as a model of spiritual exhortation. The lack of a critical edition means that variant readings and scribal additions or omissions remain unexamined.","significance":"This homily is a key witness to early Syriac ascetic theology and its typological exegesis, linking virginity to Christ and Mary. It influenced later East Syriac liturgical practice and monastic literature, serving as a model for spiritual exhortation. Its survival in multiple manuscript traditions highlights the work's enduring authority across Syriac Christian communities.","timeline":[{"date":"c. 451–521 CE","event":"Life of Jacob of Serugh; composition of the homily during his episcopate in Batnan."},{"date":"5th–6th c.","event":"Development of Syriac ascetic literature and the mēmrā genre."},{"date":"9th c.","event":"Earliest surviving manuscript witness of the homily."},{"date":"Medieval period","event":"Incorporation into East Syriac liturgical feasts for ascetics and virgins."},{"date":"Medieval period","event":"Citation in monastic anthologies as a model for spiritual exhortation."}],"relations":[{"work":"Homily 5 on the Nativity","relation":"Parallel analogy of divine providence compared to parental care.","key":"","label":null,"url":null},{"work":"Ephrem's works","relation":"Reflects common Syriac topos of God's dual attributes (justice and mercy).","key":"","label":null,"url":null},{"work":"Genesis 21:1-7","relation":"Echoes the biblical motif of Sarah (barren woman bearing a son).","key":"","label":null,"url":null},{"work":"1 Samuel 1:19-20","relation":"Echoes the biblical motif of Hannah (barren woman bearing a son).","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural background."},{"key":"wikipedia:Consecrated virgin","label":"Consecrated virgin","url":"https://en.wikipedia.org/wiki/Consecrated_virgin","reason":"Subject of the homily."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition that incorporated the homily."}],"cautions":["The dating relies on internal references and absence of later controversies; no external evidence confirms the exact year.","The earliest manuscript witness is from the 9th century, leaving a gap of several centuries from composition.","The edition lacks a critical apparatus; textual fluidity and scribal interventions cannot be assessed without consulting the manuscripts directly.","The phrase 'barren woman who bore a son' may be deliberately oxymoronic or a textual corruption."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000494,"generated":"2026-11-15T02:24:00Z"},"checks":{"work":"dsc-366","status":"pass","blocking":[],"warnings":[],"stats":{"passages":17,"translated":17,"commentary_passages":17,"commentary_units":94,"english_words":4519,"source_letters":15580,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (mēmrā) on the ideal of consecrated virginity, addressed to an ascetic audience. Jacob employs typological exegesis, linking virginity to the purity of Christ and the Virgin Mary.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) composed this homily during his episcopate in Batnan. The dating rests on internal references to monastic practices and the absence of later Christological controversies typical of the 6th century.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, but the earliest witness is from the 9th century. Scribal additions or omissions may affect the homily’s original structure and wording.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was incorporated into the East Syriac liturgical tradition for feasts of ascetics and virgins. It is also cited in later monastic anthologies as a model for spiritual exhortation.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus of variant readings from the manuscript tradition. Readers cannot assess textual fluidity or scribal interventions without consulting the manuscript sources directly.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"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: 17 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":17},"term_index":[],"citations":{"ed:dsc-366":{"label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ\nܡܐܡܪܐ .ܟܙ. ܕܥܲܠ ܡܲܪܬܝܵܢܘܼܬܼܵܐ. ܥܲܠ ܡܲܝܢܲܩܬܵܐ ܣܢܝܼܩ ܝܲܠܘܼܕܼܵܐ ܕܢܸܚܸܐ ܡܸܢܵܗ̇:\nܘܥܲܠ ܒܵܪܘܿܝܵܐ ܣܢܝܼܩܵܐ ܒܪܝܼܬܼܵܐ ܕܬܸܬܼܩܲܝܲܡ ܒܹܗ܀ ܐܸܢ ܫܵܒܼ̇ܩܵܐ ܠܹܗ ܐܸܡܹܗ ܠܥܘܸܠܵܐ ܡܵܐ ܕܝܼܠܸܕܬܹܗ:\nܦܲܩܵܚ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܐܵܦܠܵܐ ܢܹܐܬܸܐ ܠܝܲܠܕܵܐ ܡܸܢܵܗ̇܀ ܘܡܵܪܹܗ ܕܥܵܠܡܵܐ ܐܸܠܘܼ ܫܲܒܼܩܹܗ ܒܵܬܲܪ ܕܲܒܼܪܵܝܗܝ:\nܦܲܩܵܚ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܐܵܦܠܵܐ ܢܸܗܘܸܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ܀ ܠܵܐ ܫܵܒܹ̇ܩ ܠܹܗ ܠܵܐ ܓܹܝܪ ܫܵܒܼ̇ܩܵܐ ܐܲܢ̄ܬܿܬܼܵܐ ܥܘܸܠܵܗ̇:\nܕܐܵܦ ܐܸܢ ܛܵܥ̇ܝܵܐ ܗ̤ܘ ܠܵܐ ܛܵܥܹ̇ܐ ܒܪܝܼܬܼܵܐ ܡ̣ܢ ܡܬܼܘܿܡ܀ ܐܸܠܘܼ ܒܪܵܝܗܝ ܗ̄ܘ̣ܵܐ ܡܸܒܼܪܵܐ ܒܲܠܚܘܿܕܼ ܒܵܪܘܿܝܵܐ ܗ̄ܘ̣ܵܐ\nܘܲܫܡܵܐ ܐ̄ܚܪܹܢܵܐ ܠܵܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܐܸܠܵܐ ܗܵܢܵܐ܀ ܘܥܲܠ ܕܲܛܥܝܼܢ ܠܹܗ ܒܵܬܲܪ ܕܲܒܼܪܵܝܗܝ ܐܵܦ ܙܵܐܹ̇ܢ ܠܹܗ:\nܘܗܵܐ ܡܸܫܬܲܡܲܗ ܐܵܦ ܓܲܢ̄ܒܵܪܵܐ ܐܵܦ ܙܵܝܘܿܢܵܐ܀ ܘܡܸܛܠ ܕܐܝܼܬܼ ܠܹܗ ܕܝܼܢܵܐ ܬܪܝܼܨܵܐ ܐܝܼܬܼܵܘܗܝ ܟܹܐܢܵܐ:\nܘܥܲܠ ܕܲܡܪܲܚܸܡ ܗܵܐ ܡܸܬܼܡܲܠܲܠ ܐܵܦ ܪܲܚܡܵܢܵܐ܀ ܟܹܐܝܢ ܗ̣̄ܘ ܕܝܼܢܹܗ ܘܢܲܩܝܼܦܵܐ ܠܹܗ ܡܪܲܚܡܵܢܘܼܬܼܵܐ:\nܘܲܡܠܸܐ ܛܢܵܢܵܐ ܘܡܸܫܬܲܟܼܚܵܐ ܒܹܗ ܒܲܣܝܼܡܘܼܬܼܵܐ܀ ܡ̣ܢ ܛܲܝܒܿܘܼܬܼܵܐ ܪܵܗ̇ܛܵܐ ܟ̱ܠܵܗ̇ ܡܕܲܒܿܪܵܢܘܼܬܼܵܐ:\nܘܲܒܼܟܹܐܢܘܼܬܼܵܐ ܩܵܝ̇ܡܵܐ ܟ̱ܠܵܗ̇ ܥܵܒܼܘܿܕܼܘܼܬܹܗ܀ ܠܵܐ ܡܸܬܼܥܲܪܩܲܠ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ ܡܵܐ ܕܲܡܪܲܚܸܡ:\nܘܐܲܝܟܵܐ ܕܬܼܵܒ݁ܲܥ ܠܵܐ ܡܸܬܼܚܲܣܲܕܼ ܡ̣ܢ ܛܲܝܒܿܘܼܬܹܗ܀ ܫܲܦܝܼܪܵܐ ܠܹܗ ܐܵܦ ܟܹܐܢܘܼܬܼܵܐ ܐܵܦ ܛܲܝܒܿܘܼܬܼܵܐ:\nܘܲܚܕܼܵܐ ܠܲܚܕܼܵܐ ܡܥܲܕܖ̈ܵܢ ܟܠܝܘܿܡ ܟܲܕܼ ܢܲܗܝܼܖ̈ܵܢ܀ ܐܝܼܬܼ ܠܹܗ ܖ̈ܲܚܡܹܐ ܘܐܝܼܬܼ ܠܹܗ ܢܸܓܼܕܹ̈ܐ ܘܡܸܛܠܗܵܢܵܐ:\nܪܚܝܼܡ ܗ̄ܘ̣ ܘܲܕܼܚܝܼܠ ܥܲܠ ܡ̇ܢ ܕܲܡܠܸܐ ܦܵܪܘܿܫܘܼܬܼܵܐ܀","english":"Of the holy Mar Jacob of Serugh, Homily 27, On Virginity. On the barren woman who bore a son, and on the Creator who created creation to be established by him. If his mother were to abandon her child after she gave birth to him, it would be fitting that no son should come from her. And the Lord of the world, if he were to abandon his creation after he created it, it would be fitting that it should not exist from the beginning. He does not abandon it, for a woman does not abandon her child, even if he goes astray, so that creation does not go astray from its perfection. If his creation were only from the Creator, the Creator would be, and he would have no other name but this. And concerning that which went astray after its creation, it also sinned, and behold, it is called both man and sinner. And because he has a righteous judgment, he is just; and concerning that which he has mercy, behold, it is also called merciful. He is just in his judgment and strict in mercy, and full of goodness, and is found in him gentleness. From grace runs all governance, and in righteousness stands all his work. He is not hindered from justice when he has mercy, and where it is fitting, he is not deprived of his grace. Both justice and grace are beautiful to him, and each one to the other they assist, always when they are ready. He has mercy and he has judgment, and because of these, he is beloved and feared by those who are full of discernment.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ .ܟܙ.","severity":"info","text":"The numeral ܟܙ (27) identifies this as the twenty-seventh homily in a collection, likely the same as the one numbered in the source edition.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܪܬܝܵܢܘܼܬܼܵܐ","severity":"info","text":"The term ܡܲܪܬܝܵܢܘܼܬܼܵܐ (martyānūṯā) is a Syriac calque on Greek παρθενία, meaning 'virginity' in a spiritual or ascetic sense, central to Jacob's theme.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܸܠܵܐ","severity":"info","text":"The phrase 'barren woman who bore a son' (ܥܘܸܠܵܐ ܕܝܼܠܸܕܬܹܗ) echoes the biblical motif of Sarah (Gen 21:1-7) or Hannah (1 Sam 1:19-20), but Jacob applies it typologically to creation and the Creator.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"Jacob's juxtaposition of justice (ܟܹܐܢܘܼܬܼܵܐ) and mercy (ܪܲܚܡܵܢܘܼܬܼܵܐ) reflects a common Syriac theological topos, rooted in the exegetical tradition of God's dual attributes, as seen in Ephrem's works.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܵܪܘܿܝܵܐ","severity":"info","text":"The analogy between a mother not abandoning her child and the Creator not abandoning creation parallels a similar argument in Jacob's Homily 5 on the Nativity, where divine providence is compared to parental care.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܢܝܼܩ ܝܲܠܘܼܕܼܵܐ","severity":"caution","text":"The phrase ܣܢܝܼܩ ܝܲܠܘܼܕܼܵܐ (barren woman who bore) is paradoxical; the Syriac may be corrupt or deliberately oxymoronic, as the English draft renders 'barren woman who bore a son', but the text could imply a miraculous or typological birth.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܣܢܝܼܩ ܝܲܠܘܼܕܼܵܐ may be a textual corruption or a deliberate paradox; the reading 'barren woman who bore a son' is adopted here.","The numeral ܟܙ (27) could be a scribal addition or part of the original title; its exact relation to the homily sequence is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܚܢܵܢܵܐ ܕܝܼܠܹܗ ܛܢܵܢܵܐ ܕܝܼܠܹܗ ܚܘܼܒܵܐ ܕܝܼܠܹܗ:\nܘܐܝܼܬܼ ܠܹܗ ܪܘܼܓܼܙܵܐ ܥܲܠ ܡ̇ܢ ܕܐܲܣܛ̣ܝܼ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܐܲܝܟܵܐ ܕܚܵܙܹ̇ܐ ܥܵܘ̣ܠܵܐ ܕܗܵܘܹ̇ܐ ܗܘ̤ܵܐ ܛܲܢܵܢܵܐ:\nܘܐܸܢ ܦܵܓܼ̇ܥܵܐ ܒܹܗ ܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܗܘ̤ܵܐ ܒܲܣܝܼܡܵܐ܀ ܐܸܠܘܼܠܵܐ ܓܹܝܪ ܣܵܢܹ̇ܐ ܠܒܼܝܼ̈ܫܹܐ ܠܵܘ ܟܹܐܢܵܐ ܗ̄ܘ̣ܵܐ:\nܘܐܸܠܵܐ ܡܪܲܚܸܡ ܥܲܠ ܡܲܟܿܝܼ̈ܟܹܐ ܠܵܘ ܒܲܣܝܼܡܵܐ ܗ̄ܘ̣܀ ܘܡܸܕܸܡ ܕܐܝܼܬܼܵܘܗܝ ܟܹܐܢܵܐ ܐܝܼܬܼܵܘܗܝ ܐܵܦ ܒܲܣܝܼܡܵܐ:\nܬܪܝܼܨܵܐ ܘܪܵܡܵܐ ܡܕܲܒܿܪܵܢܘܼܬܹܗ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ܀ ܐܝܼܬܼ ܗ̄ܘ̣ ܐܲܝܟܵܐ ܕܚܵܙܹ̇ܐ ܥܵܘ̣ܠܵܐ ܡܲܓܲܪ ܪܘܼܚܹܗ:\nܘܐܲܟܼܡܵܐ ܕܠܵܐ ܚ̣ܙܵܝܗܝ ܡܲܨܠܲܚ ܥܵܘ̣ܠܵܐ ܘܠܵܐ ܩܵܦܲܚ̇ ܠܹܗ܀ ܘܐܝܼܬܼ ܗ̣̄ܘ ܐܲܝܟܵܐ ܕܡܸܚܕܼܵܐ ܕܗܵܘ̇ܝܵܐ ܒܝܼܫܬܵܐ ܐܲܥܝܼܪ:\nܚܸܡܬܼܵܐ ܕܪܘܼܓܼܙܹܗ ܥܲܠ ܥܲܒܼܘܿܕܹ̈ܝܗ̇() ܕܒܼܝܼܫܬܵܐ ܕܲܗܘ̤ܵܬܼ܀ ܐܝܼܬܼ ܕܲܒܼܥܵܘ̣ܠܵܐ ܪܵܗܹ̇ܛ ܟܠܗܘܿܢ ܝܵܘܡܵܘ̈ܗܝ ܚܲܝܵܘ̈ܗܝ:\nܘܠܵܐ ܦܵܓܼ̇ܥܵܐ ܒܹܗ ܠܵܐ ܡܲܪܫܘܼܬܼܵܐ ܘܠܵܐ ܡܲܪܕܘܼܬܼܵܐ܀ ܠܲܐ̄ܚܪܹܢܵܐ ܕܹܝܢ ܐܸܢ ܐܸܬܼܚܲܫܲܒܼ ܕܒܼܝܼܫܬܵܐ ܢܸܥܒܸܿܕܼ:\nܡܛܵܬ̤ ܟܹܐܢܘܼܬܼܵܐ ܘܲܫܡܝܼܛ ܣܲܝܦܵܗ̇ ܕܬܸܡܚܸܐ ܠܐܲܒܼܕܵܢ܀ ܒܲܚܕܼܵܐ ܕܘܼܟܿܬܼܵܐ ܒܵܠܥ̇ܝܼܢ ܥܲܒܼܕܵܘ̈ܗܝ ܡ̣ܢ ܖ̈ܲܫܝܼܥܹܐ:\nܘܠܵܐ ܡܸܬܼܦܲܪܩܝܼܢ ܐܵܦܠܵܐ ܛܵܐܹ̇ܢ ܢܸܬܼܒܲܥ ܐܸܢܘܿܢ܀ ܒܕܼܘܼܟܵܐ ܐ̄ܚܪܹܢܵܐ ܐܸܢ ܐܸܨܛܲܥܲܪ ܚܲܕܼ ܡ̣ܢ ܟܹܐܢܹ̈ܐ:\nܫܲܪܝܼ ܕܢܸܥܒܸܿܕܼ ܕܝܼܢܵܐ ܠܡܸܠܬܼܵܐ ܕܠܵܐ ܫܲܦܝܼܪܵܐ܀ ܠܚܘܿܪ ܙܲܕܝܼܩܵܐ ܪܲܓܼܡܹܗ ܥܲܡܵܐ ܕܲܚܫܲܠ̣ ܥܸܓܼܠܵܐ:\nܘܐܵܦܠܵܐ ܫܲܪܒܹܗ ܐ̄ܬܼܵܐ ܠܲܡܨܲܥܬܼܵܐ ܕܲܠܡܘܿܢ ܪܲܓܼܡܹܗ܀ ܘܡܸܛܠ ܕܐܸܡܪܲܬ̤ ܡܸܠܬܼܵܐ ܡܲܪܝܲܡ ܓܲܪܒܼܵܐ ܠܸܒܼܫܲܬ̤:\nܬܒܲܥܬܼܵܐ ܠܡܸܠܬܼܵܐ ܘܲܠܖ̈ܵܓܼܘܿܡܹܐ ܘܠܵܐ ܡܲܪܫܘܼܬܼܵܐ܀","english":"His anger is his justice, his justice is his love, his love is his mercy.\n\nAnd he has wrath against that which has strayed from justice. Where he sees iniquity, he becomes just. And if humility meets him, he becomes gentle. For if he were to help the wicked, he would not be just. And if he did not have mercy on the humble, he would not be gentle. And whatever is just is also gentle. His governance is upright and exalted from on high. He is where he sees iniquity, drawing his spirit. And without his sight, iniquity flourishes and does not restrain him. And he is where, as soon as evil arises, the heat of his wrath is kindled against the doers of the evil that was done. There is one who runs in iniquity all his days and his life, and neither reproof nor discipline meets him. But at the end, if evil is accounted as done, justice arrives and draws its sword to strike him to destruction. In one place, his deeds are swallowed up with the wicked, and they are not saved, nor do they flee, nor are they pursued if they go. In another place, if one of the just is wronged, he begins to do a work of a word that is not good. Look at the righteous man, the people stoned him who hastened in haste, and not even his lineage came to the midst, lest they stone him. And because the word said, \"Mary bore a leper,\" a pursuit of the word and of the stoners, and not of reproof.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܢܵܢܵܐ","severity":"info","text":"The Syriac term ḥaṭāṭā (anger) is here equated with justice and love, reflecting Jacob's paradoxical theology of divine attributes.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The word kēʾānūṯā (justice) is a key term in this passage, denoting divine justice that is both punitive and merciful.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܪܝܲܡ ܓܲܪܒܼܵܐ","severity":"info","text":"The phrase 'Mary bore a leper' likely alludes to a tradition or apocryphal story, not directly from canonical scripture, but reflecting early Christian polemics.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܲܓܼܡܹܗ","severity":"info","text":"The stoning of a righteous man may reference the biblical stoning of Stephen (Acts 7) or a hagiographical narrative, illustrating mob injustice.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses antithetical parallelism (e.g., justice vs. iniquity, gentleness vs. wrath) to develop a dialectic on divine attributes.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous pronominal references (e.g., 'his' in line 1) that could refer to God or the righteous man; the translation assumes God as subject.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'his' in the opening lines is ambiguous: it could be God or the righteous man; the translation takes it as God.","The phrase 'Mary bore a leper' is obscure; it may refer to a non-canonical tradition or a misreading."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܢܣܝܼܪ ܐܹܫܲܥܝܵܐ ܘܠܵܐ ܥ̣ܒܲܕܼ ܕܝܼܢܹܗ ܡܵܪܝܵܐ ܡܵܪܹܗ:\nܘܥܲܠ ܕܐܸܨܛܲܚܝܼ ܠܘܿܛ ܙܲܕܝܼܩܵܐ ܐܲܬܼܪܵܐ ܝܑܼܩܸܕܼ܀ ܐܝܼܬܼ ܗ̣̄ܘ ܐܲܝܟܵܐ ܕܚܵܘܝܼ ܚܲܝܠܹܗ ܒܓܼܵܘ ܐܲܬܿܘܿܢܵܐ:\nܘܦܲܟܼܪܵܗ̇ ܠܢܘܼܪܵܐ ܕܲܢܕܼܘܼܫܘܼܢܵܗ̇ ܛܠܵܝܹ̈ܐ ܒܖܸ̈ܓܼܠܹܐ܀ ܒܕܼܘܼܟܿܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ ܥܲܠ ܚܲܕܼ ܓܲܒܼܝܹܗ ܐܲܢ̄ܬܿܬܼܵܐ ܓܸܙܡܲܬ̤:\nܘܠܵܐ ܬܲܒܼܥܹܗ ܗ̄ܘ̣ܵܐ ܠܦܘܼܡܵܐ ܕܐܲܡܪܲܚ̣ ܥܲܠ ܙܲܕܝܼܩܵܐ܀ ܢܘܼܪܵܐ ܦܟܼܝܼܪܵܐ ܘܐܝܼܙܒܸܿܠ ܫܲܪܝܵܐ ܠܲܡܨܲܥܵܪܘܼ:\nܕܒܲܙܒܲܢ ܬܵܒ݁ܲܥ ܘܒܲܙܒܲܢ ܡܲܗܡܸܐ ܡ̣ܢ ܬܲܒܼ̈ܥܵܬܼܵܐ܀ ܘܐܲܝܢܵܐ ܕܩܵܐܹ̇ܡ ܢܸܒܼܥܸܐ ܗܵܠܹܝܢ ܡܸܬܿܕܵܘܲܕܼ ܠܹܗ:\nܕܲܠܡܘܿܢ ܠܵܐ ܫܘܸܐ ܟ̱ܠܹܗ ܪܲܗܛܵܐ ܒܚܲܕܼ ܕܘܼܒܵܪܵܐ܀ ܠܡܘܿܢ ܚܲܕܼ ܒܵܠܲܥ̇ ܐܲܝܟܵܐ ܕܡܲܣܟܸܠ ܘܲܐ̄ܚܪܹܢܵܐ ܠܵܐ:\nܘܡ̣ܢ ܚܲܕܼ ܡܲܗܡܸܐ ܘܲܠܚܲܕܼ ܬܵܒܲ݁ܥ ܥܲܙܝܼܙܵܐܝܼܬܼ܀ ܛܝܼܢܵܐ ܓܒܼܝܼܠܵܐ ܠܡܘܿܢ ܡܲܡܪܲܚ ܐܲܢ̄ܬܿ ܥܲܠ ܦܲܚܵܪܵܐ:\nܕܬܹܐܡܲܪ ܨܹܐܕܼܵܘܗܝ ܡܵܢܵܐ ܢܸܥܒܸܿܕܼ ܐܵܘ ܠܵܐ ܢܸܥܒܸܿܕܼ܀ ܚܸܟܼܡܲܬܼ ܪܵܡܵܐ ܥܲܠ ܕܘܼܒܵܪܹܗ ܕܥܵܠܡܵܐ ܣܝܼܡܵܐ:\nܘܒܼܵܗ̇ ܗ̄ܘ̣ ܪܵܗܛ̇ܝܼܢ ܟܠ ܣܘܼܥܖ̈ܵܢܝܼܢ ܥܲܡ ܙܲܒܼܢܲܝ̈ܗܘܿܢ܀ ܒܗܵܝ̇ ܝܑܼܕܲܥܬܼܵܐ ܕܨܵܪܲܬ̤ ܫܸܡܫܵܐ ܘܥܸܒܼܕܲܬ̤ ܣܲܗܪܵܐ:\nܒܵܗ̇ ܡܸܬܿܕܲܒܲܪ ܥܵܠܡܵܐ ܫܓܼܝܼܫܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܐܲܝܕܵܐ ܕܬܼܵܒ݁ܲܥ ܘܐܲܝܕܵܐ ܕܡܲܗܡܸܐ ܚܲܟܿܝܼܡܘܼܬܼܵܐ ܗ̣̄ܝ:\nܘܥܲܠ ܕܲܒܼܛܝܼܠ ܠܹܗ ܕܢܵܘܬܲܪ ܐ̄ܢܵܫܵܐ ܣܒܼܝܼܪ ܕܲܡܕܼܵܘܲܕܼ܀ ܠܵܐ ܡܸܬܿܕܵܘܲܕܼ ܡܵܐ ܕܬܼܘܼܪܣܵܝܵܐ ܠܥܝܼܖܹ̈ܐ ܝܵܗܹ̇ܒܼ:\nܘܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܡܵܙܘܿܢܲܝ̈ܗܘܿܢ ܒܲܬܼܚܘܼܡܲܝ̈ܗܘܿܢ܀ ܠܵܐ ܐܸܬܿܬܲܗܝܼ ܒܥܵܒܼܘܿܕܼܘܼܬܹܗ ܟܲܕܼ ܝܵܗܹ̇ܒܼ ܗ̄ܘ̣ܵܐ:\nܢܘܼܗܪܵܐ ܠܫܸܡܫܵܐ ܐܵܦ ܫܘܼܚ̈ܠܵܦܹܐ ܠܣܲܗܪܵܐ ܡܵܘܫܸܛ܀","english":"He bound Isaiah and did not make him his Lord's Lord. And upon the one who was proud, the just one cast a burning place. There was a place where he showed his power within the signs. And he bent the mountain of his sanctity for the youths on their feet. In another place, upon one of his chosen, a woman of Gaza. And she did not follow him to the mouth of which we spoke concerning the just one. The mountain is bent, and Jezebel is loosed to the midwife. For she pursues the plunderer, and the plunderer causes to groan from the plunderings. And whoever stands, he desires that these be subdued to him. Lest all the course be not equal in one manner. For one swallows where he gains, and another does not. And from one he causes to groan, and to one he pursues mightily. The clay is formed, lest it say to the potter, \"Come, see what he has done, or what he has not done.\" High wisdom is set upon the conduct of the world. And by it all the movements run with their offerings. By that knowledge of the form of the sun and the work of the moon, by it the troubled world is guided from God. Which hand pursues and which hand causes to groan is wisdom. And upon the one who is idle, that the profit of the sign is accustomed to subdue. What is not subdued, that which is of the third to the cities gives. And to the evil ones, their provisions in their boundaries. He did not rest in his work when he was giving. He gives light to the sun, and also extends changes to the moon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"The name Isaiah (Eshaya) likely refers to the prophet, but the context of binding is obscure; possibly a typological or allegorical reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"The binding of Isaiah may allude to the prophet's martyrdom tradition (e.g., being sawn in two), though not directly from the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܙܒܸܿܠ","severity":"info","text":"Jezebel (Izevel) is the biblical queen of Israel (1 Kings 16–21), here associated with a midwife, possibly a symbolic inversion of her wickedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܲܚܵܪܵܐ","severity":"info","text":"The potter and clay metaphor echoes Jeremiah 18:1–6 and patristic discussions of divine sovereignty and human free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܸܟܼܡܲܬܼ","severity":"info","text":"The passage shifts from specific biblical examples to a general reflection on divine wisdom governing the cosmos, signaled by 'high wisdom is set upon the conduct of the world.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܣܝܼܪ ܐܹܫܲܥܝܵܐ","severity":"caution","text":"The opening clause 'He bound Isaiah' is syntactically ambiguous; the subject is unclear, and the referent of 'he' may be God or a prior figure from the lost context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the binder of Isaiah is not specified; the subject may be God or a previous agent from the lost context.","The phrase 'woman of Gaza' (ܐܲܢ̄ܬܿܬܼܵܐ ܓܸܙܡܲܬ̤) is obscure; possibly a reference to Delilah or another biblical figure, but not clearly identified.","The sequence of actions involving the mountain, Jezebel, and the midwife is disjointed and may reflect textual corruption or dense allegory."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܫܡܵܗܹ̈ܐ ܠܟܼܵܘ̈ܟܿܒܹܐ ܘܪܲܗܛܵܐ ܪܗܝܼܒܼܵܐ ܠܚܲܝ̈ܠܵܘܵܬܼܵܐ:\nܘܠܵܐ ܡܕܼܵܘܕܼܝܼܢ ܠܹܗ ܡܵܐ ܕܲܪܗܝܼܒܼܝܼܢ ܒܲܫܒܼܝܼܠܲܝ̈ܗܘܿܢ܀ ܘܠܵܐ ܡܸܬܼܥܲܪܩܲܠ ܡܵܐ ܕܙܲܠܝܼ̈ܩܲܝ ܫܸܡܫܵܐ ܦܵܪܹܣ:\nܘܫܵܛܲܚ ܢܘܼܗܪܵܐ ܡ̣ܢ ܐܝܼܡܵܡܵܐ ܥܲܠ ܐܲܖ̈ܥܵܬܼܵܐ܀ ܠܵܐ ܣܲܓܿܝܼ ܥܠܵܘܗܝ ܡܵܐ ܕܬܼܘܼܪܣܵܝܵܐ ܠܢܘܼ̈ܢܹܐ ܝܵܗܹ̇ܒܼ:\nܒܠܸܒܵܐ ܕܝܲܡܡܹ̈ܐ ܠܥܵܡܖ̈ܲܝ ܡܲܝ̈ܵܐ ܣܵܘܩܵܐ ܢܝܼܚܵܐ܀ ܠܵܐ ܥܲܣ̈ܩܵܢ ܠܹܗ ܡܸܢܲܝ̈() ܣܲܥܪܵܐ ܕܢܸܚܫܘܿܒܼ ܐܸܢܹܝܢ:\nܕܡ̣ܢ ܒܸܠܥܵܕܼܵܘܗܝ ܠܵܐ ܢܵܦ̇ܠܵܐ ܚܕܼܵܐ ܕܬܸܡܛܸܐ ܠܐܲܪܥܵܐ܀ ܦܸܖ̈ܕܲܝ ܚܵܠܵܐ ܘܛܘܼ̈ܦܲܝ ܡܸܛܪܵܐ ܘܓܲܠܠܲܝ̈ ܝܲܡܵܐ:\nܬܚܹܝܬܼ ܡܸܢܝܵܢܵܐ ܦܫܝܼܩܵܐ ܣܝܼܡܝܼܢ ܠܐܲܠܵܗܘܼܬܼܵܐ܀ ܫܩܘܼܠܬܵܐ ܕܐܲܪܥܵܐ ܘܝܘܼܩܪܵܐ ܪܲܒܵܐ ܕܟܼܠܵܗ̇ ܬܹܒܹܝܠ:\nܛܥܝܼܢ ܠܵܗ̇ ܘܩܵܐܹ̇ܡ ܟܲܕܼ ܠܵܐ ܠܵܐܹ̇ܐ() ܘܠܵܐ ܡܸܬܿܛܲܪܲܦ܀ ܟ̱ܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܫܵܩ̇ܠܵܐ ܡܸܢܹܗ ܚܲܝܹ̈ܐ ܟܠܝܘܿܡ:\nܟܠ ܕܐܝܼܬܼ ܒܐܲܬܼܪܹܗ ܘܲܦܫܝܼܩܝܼܢ ܠܹܗ ܦܘܼܖ̈ܢܵܣܲܝܗܘܿܢ܀ ܐܵܦ ܕܘܼܒܵܪܹܗ ܕܥܵܠܡܵܐ ܫܓܼܝܼܱܫܵܐ ܡܸܬܼܦܲܪܢܲܣ ܒܹܗ:\nܒܗܵܝ̇ ܝܑܼܕܲܥܬܼܵܐ ܕܲܒܼܪܵܬ̤ ܗܵܠܹܝܢ ܖ̈ܲܗܛܹܐ ܟܠܝܘܿܡ܀ ܘܐܲܝܟܵܐ ܕܬܼܵܒܲܥ ܘܐܲܝܟܵܐ ܕܡܲܗܡܸܐ ܡ̣ܢ ܬܲܒܼ̈ܥܵܬܼܵܐ:\nܚܲܕܼ ܗ̣̄ܘ ܢܝܼܫܹܗ ܕܢܵܘܪܸܬܼ() ܟܠܝܘܿܡ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ܀ ܠܵܐ ܡܵܐ ܕܚܵܙܹ̇ܐ ܥܵܘܼܠܵܐ ܕܗܵܘܹ̇ܐ ܘܫܵܠܹ̇ܐ ܪܵܡܵܐ:\nܬܸܗܘܸܐ ܪܵܢܹ̇ܐ ܕܠܵܘ ܛܲܢܵܢܵܐ ܗ̣̄ܘ ܐܵܘ ܬܵܒܼܘܿܥܵܐ܀ ܘܠܵܐ ܡܵܐ ܕܬܵܒ̇ܲܥ ܥܲܙܝܼܙܵܐܝܼܬܼ ܬܸܗܘܸܐ ܣܵܒܲܪ:\nܕܚܸܡܬܼܵܐ ܥܨܵܬܹܗ ܘܐܸܬܿܬܿܙܝܼܥ ܢܸܬܼܒܲܥ ܥܵܘܼܠܵܐ ܕܲܚ̣ܙܵܐ܀ ܗ̤ܘܝܘܼ ܟܲܕܼ ܗ̤ܘ ܐܵܦ ܡܵܐ ܕܬܵܒܲܥ ܐܵܦ ܡܵܐ ܕܡܲܗܡܸܐ:\nܐܲܠܵܗܵܐ ܓܹܝܪ ܠܵܐ ܡܸܫܬܲܚܠܲܦ ܡ̣ܢ ܡܵܐ ܕܐܝܼܬܼܵܘܗܝ܀","english":"He named the stars, and the mighty course to the powers. And he did not know what he had hastened in his paths. And it is not hindered when the rays of the sun spread. And light is poured from the day upon the earths. Not much came upon him that the Tursaya gave to the birds. In the heart of the seas, to the inhabitants, the water rises gently. The hair of thought did not trouble him from them, that from his sides not one drop falls to the earth. The fruits of the sand and the floods of rain and the waves of the sea, beneath a simple measure are set for divinity. The burden of the earth and the great weight of the whole world, it bears and stands, neither weary nor disturbed. All creation takes from him life every day. All that is in his place, and he simply distributes their sustenance. Even the course of the world, turbulent, is ordered by him. By that knowledge which is outside these courses every day. And where it follows and where it restrains from the pursuits, one is his thought of the course every day for the evil ones. Not that when he sees the iniquity that occurs and ceases, the high one becomes angry, that he is not a deceiver or a pursuer. And not that when he pursues mightily, you should think that anger stirred him and he was moved and pursued the iniquity he saw. He is as he is, both when he pursues and when he restrains. For God does not change from what he is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܼܪܣܵܝܵܐ","severity":"info","text":"The term Tursaya (ܬܘܼܪܣܵܝܵܐ) is obscure; it may be a proper name or a transliteration of a foreign word, possibly related to a place or a group. The context suggests it is an agent that gives something to birds, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܵܗܹ̈ܐ ܠܟܼܵܘ̈ܟܿܒܹܐ","severity":"info","text":"The phrase 'He named the stars' echoes the biblical account of God naming the stars (cf. Psalm 147:4 LXX; also Job 9:7), but no direct citation is present. Jacob of Serugh often alludes to creation narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܖ̈ܕܲܝ ܚܵܠܵܐ ܘܛܘܼ̈ܦܲܝ ܡܸܛܪܵܐ ܘܓܲܠܠܲܝ̈ ܝܲܡܵܐ","severity":"info","text":"The imagery of sand, rain, and sea waves under a 'simple measure' reflects Jacob's theme of divine order in nature, common in Syriac hexaemeral literature. The phrase 'set for divinity' (ܣܝܼܡܝܼܢ ܠܐܲܠܵܗܘܼܬܼܵܐ) suggests a cosmological argument for God's providence.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a series of cosmic examples (stars, sun, seas) to a theological reflection on God's unchanging nature, contrasting divine constancy with human misperception. The repetition of 'not that when...' (ܠܵܐ ܡܵܐ ܕ...) structures the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܘܼܪܣܵܝܵܐ","severity":"caution","text":"The word Tursaya (ܬܘܼܪܣܵܝܵܐ) is a hapax legomenon in this corpus; its meaning is uncertain. The English draft treats it as a proper noun, but it may be a corruption or a rare term. The Syriac text may require emendation.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܵܐ ܡܸܫܬܲܚܠܲܦ ܡ̣ܢ ܡܵܐ ܕܐܝܼܬܼܵܘܗܝ","severity":"info","text":"The concluding statement 'God does not change from what he is' encapsulates the passage's theological core: divine immutability despite apparent activity or passivity. This aligns with Jacob's anti-Origenist emphasis on God's unchanging essence.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Tursaya (ܬܘܼܪܣܵܝܵܐ) is unclear; it may be a proper name or a corrupted term.","The phrase 'hair of thought' (ܣܲܥܪܵܐ ܕܢܸܚܫܘܿܒܼ) is a metaphor whose precise referent is ambiguous; it may denote trivial concerns.","The English draft's rendering of 'he did not know what he had hastened' may misrepresent the Syriac, which could mean 'he did not know that he had hastened'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܡܸܛܠ ܕܲܬܼܪܹܝܢ ܥܵܠܡ̈ܝܼܢ ܐܝܼܬܼ ܠܹܗ ܫܲܪܝܼܪܵܐܝܼܬܼ:\nܡܲܗܡܸܐ ܗܵܪܟܵܐ ܕܢܸܥܒܸܿܕܼ ܕܝܼܢܵܐ ܒܥܵܠܡܵܐ ܪܲܒܵܐ܀ ܠܚܲܕܼ ܚܲܕܼ ܡܸܢܗܘܿܢ ܝܲܗ̣̄ܒܼ ܣܘܼܥܪܵܢܵܐ ܕܢܸܬܿܬܲܩܢܘܼܢ ܒܹܗ:\nܘܐܲܝܟܵܐ ܕܚܵܙܹ̇ܐ ܥܵܘܼܠܵܐ ܡܸܚܕܼܵܐ ܥܵܒܹ̇ܕܼ ܕܝܼܢܵܐ܀ ܫܪܸܐ ܗ̣̄ܘ ܣܘܼܥܪܵܢܵܐ ܕܢܸܪܓܲܫ ܥܵܠܡܵܐ ܕܐܝܼܬܼ ܗ̣̄ܘ ܕܝܼܢܵܐ:\nܘܐܲܝܟܵܐ ܕܡܲܗܡܸܐ ܡܵܐ ܕܡܸܣܬܲܥܪܵܐ ܒܝܼܫܬܵܐ ܡܲܠܸܦ܀ ܕܥܵܠܡܵܐ ܐ̄ܚܪܹܢܵܐ ܐܝܼܬܼ ܠܐܲܠܵܗܵܐ ܫܲܪܝܼܪܵܐܝܼܬܼ:\nܡܵܐ ܕܣܘܼܥܪܵܢܵܐ ܕܥܲܡܵܐ() ܡܸܬܿܬܿܒܲܥ ܗܵܪܟܵܐ ܒܐܲܬܼܪܲܢ܀ ܢܹܐܠܲܦ ܥܵܠܡܵܐ ܕܐܝܼܬܼ ܠܐܲܠܵܗܵܐ ܕܢܸܥܒܸܿܕܼ ܕܝܼܢܵܐ:\nܘܡܵܐ ܕܐ̄ܢܵܫ ܥܵܒܹܿܕܼ ܥܵܘܼܠܵܐ ܒܓܸܠܝܵܐ ܘܠܵܐ ܬܵܒܲܥ ܠܹܗ܀ ܚ̣ܵܘܝܼ ܕܲܠܗܵܘ̇ ܥܵܠܡܵܐ ܢܛܝܼܪ ܠܹܗ ܢܕܼܘܼܢܹܗ ܬܲܡܵܢ:\nܘܡܵܐ ܕܠܵܐ ܬܸܒܼܠܲܥ() ܢܹܐܠܲܦ ܕܲܢܛܝܼܪ ܕܝܼܢܵܐ ܕܲܠܗܲܠ܀ ܘܣܲܓ̇ܝܼ ܐܵܠ̇ܨܵܐ ܥܲܠ ܬܲܖ̈ܬܲܝܗܹܝܢ ܡܵܐ ܕܡܸܣܬܲܥܖ̈ܵܢ:\nܕܲܒܼܬܲܖ̈ܬܲܝܗܹܝܢ ܐܝܼܬܼ ܝܘܼܬܼܪܵܢܵܐ ܠܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܐܸܠܘܼ ܟܠܗܘܿܢ ܦܵܫ̣ܘ ܣܘܼܥܖ̈ܵܢܹܐ ܕܠܵܐ ܢܸܬܿܬܲܒܼܥܘܼܢ:\nܡ̇ܢ ܡܲܫܲܪ ܗ̄ܘ̣ܵܐ ܕܐܝܼܬܼ ܐܲܠܵܗܵܐ ܕܥܵܒܹ̇ܕܼ ܕܝܼܢܵܐ܀ ܘܐܸܢ ܟܠ ܒܝܼܫܬܵܐ ܕܗܵܘ̇ܝܵܐ ܗܵܪܟܵܐ ܡܸܬܿܬܲܒܼܥܵܐ ܗ̄ܘ̣ܵܬܼ:\nܐܲܟܼܡܵܐ ܕܠܵܐ ܐܝܼܬܼ ܥܵܠܡܵܐ ܐ̄ܚܪܹܢܵܐ ܡܸܣܬܲܒܼܪܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܐܸܢ ܟܠ ܕܲܥ̣ܒܲܕܼ ܒܝܼܫܬܵܐ ܒܝܼܫܬܹܗ ܒܪܹܫܹܗ ܣܸܠܩܲܬ̤:\nܘܟܼܠ ܡ̇ܢ ܕܲܥ̣ܒܲܕܼ ܛܵܒܼܬܼܵܐ ܛܵܒܼܬܹܗ ܦܪܲܥ̣ ܗ̤ܘ ܗܵܪܟܵܐ܀ ܗܘ̤ܵܐ ܠܹܗ ܕܝܼܢܵܐ ܘܕܼܝܼܢܵܐ ܐ̄ܚܪܹܢܵܐ ܕܢܸܗܘܸܐ ܠܵܐ ܐܝܼܬܼ:\nܡܸܬܿܕܲܡܝܵܐ ܗ̄ܘ̣ܵܬܼ ܐܵܦ ܕܵܡ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܲܕܼܚܵܐܲܪ ܒܵܗ̇܀","english":"And because the two worlds truly exist for him,  \nhe demonstrates here that judgment exists in the great world. To each one he gave the activity of being judged in it.  \nAnd wherever he sees evil, he immediately executes judgment. He began the activity by which the world perceived that judgment exists.  \nAnd wherever he shows what is stirred up by evil, he teaches that another world truly exists for God.  \nWhat the activity of the people is pursued here in the place. The world learned that God has judgment.  \nAnd when the doer of evil commits evil openly and it is not pursued, it shows that for that world his judgment is reserved there.  \nAnd when it is not swallowed, it learns that judgment is reserved for the hereafter. And it greatly constrains both what is stirred up,  \nthat for both there is profit for the whole world. If all the activities were not pursued,  \nwhat would demonstrate that God who executes judgment exists? And if every evil that occurs here were pursued,  \nhow would it be that another world is not believed to exist? If all who do evil had their evil ascend upon their own head,  \nand all who do good had their good be rewarded here, then judgment and another judgment that is to come would not exist.  \nIt would be comparable and similar to the one who is behind it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܬܼܪܹܝܢ ܥܵܠܡ̈ܝܼܢ","severity":"info","text":"The phrase 'the two worlds' refers to the present material world and the eschatological world to come, a central binary in Jacob's argument for divine justice.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The term dīnā (judgment) is used repeatedly, carrying both the sense of legal judgment and divine retribution, consistent with Syriac theological usage.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a series of conditional arguments (if evil is punished here, then no need for another world; if not, then another world is necessary) to defend the existence of judgment in both worlds.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh often engages with contemporary debates about divine justice and theodicy, likely responding to objections that evil goes unpunished in this world.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܲܡܵܐ()","severity":"caution","text":"The word ܥܲܡܵܐ (people) is followed by a parenthetical mark in the edition, possibly indicating a textual corruption or scribal insertion; the sense is unclear.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the activity of the people' (ܣܘܼܥܪܵܢܵܐ ܕܥܲܡܵܐ) is ambiguous: it may refer to human actions generally or to a specific group; the text is uncertain at this point.","The final comparison to 'the one who is behind it' (ܠܲܕܼܚܵܐܲܪ ܒܵܗ̇) is obscure; it may refer to God or to a hypothetical scenario."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܐܸܠܵܐ ܡܸܛܠ ܐܝܼܬܼ ܕܲܬܼܒܼܝܼ̈ܥܵܢ ܘܐܝܼܬܼ ܕܲܢܛܝܼܖ̈ܵܢ:\nܥܵܠܡܵܐ ܐ̄ܚܪܹܢܵܐ ܘܡܵܪܹܗ ܕܥܵܠܡܵܐ ܩܵܡ̣ ܕܐܝܼܬܲܝܗܘܿܢ܀ ܘܡܵܐ ܕܟܹܐܢܘܼܬܼܵܐ ܩܵܝ̇ܡܵܐ ܒܕܼܝܼܢܵܐ ܥܲܠ ܣܘܼܥܪܵܢܵܐ:\nܡܚܵܘ̇ܝܵܐ ܕܐܝܼܬܼ ܗ̣̄ܘ ܟܹܐܢܵܐ ܕܬܼܵܒܲܥ ܠܲܕܼܠܵܐ ܟܹܐܢܝܼܢ܀ ܘܡܵܐ ܕܡܲܗܡܸܐ ܬܘܼܒܼ ܡ̣ܢ ܣܘܼܥܪܵܢܵܐ ܘܠܵܐ ܬܵܒܲܥ̇ ܠܹܗ:\nܥܲܠ ܗܵܘ̇ ܥܵܠܡܵܐ ܐ̄ܚܪܹܢܵܐ ܡܫܲܪܲܪ ܕܐܝܼܬܼ ܠܹܗ ܕܝܼܢܵܐ܀ ܗܵܟܲܢܵܐ ܬܘܼܒܼ ܡܸܛܠ ܥܲܒܼܕܵܘ̈ܗܝ ܡܵܐ ܕܡܸܬܼܪܲܕܼܦܝܼܢ:\nܕܲܠܚܲܕܼ ܦܵܪܹܩ ܘܲܠܚܲܕܼ ܡܲܗܡܸܐ ܘܠܵܐ ܦܵܪܹܩ ܠܹܗ܀ ܘܪܲܒܵܐ ܘܦܲܐܝܵܐ ܘܫܵܘ̇ܝܵܐ ܠܫܘܼܒܼܚܵܐ ܡܕܲܒܿܪܵܢܘܼܬܼܵܐ:\nܐܵܦ ܡܵܐ ܕܦܵܪܹܩ ܐܵܦ ܡܵܐ ܕܡܲܗܡܸܐ ܡ̣ܢ ܦܘܼܪܩܵܢܵܐ܀ ܡܸܢܗܘܿܢ ܦܲܨܝܼ ܐܵܦ ܡ̣ܢ ܢܘܼܪܵܐ ܘܡ̣ܢ ܚܲܝ̈ܘܵܬܼܵܐ:\nܠܲܐ̄ܚܖ̈ܵܢܹܐ ܕܹܝܢ ܐܲܪܦ̣ܝܼ ܕܢܹܐܩܕܘܼܢ ܐܵܦܠܵܐ ܦܲܨܝܼ܀ ܦܪܲܩ ܠܲܬܼܠܵܬܼܵܐ ܘܐܲܪܦܝܼ ܠܫܲܒܼܥܵܐ ܕܠܵܐ ܦܘܼܪܩܵܢܵܐ:\nܘܟܼܠܗܘܿܢ ܥܸܣܪܵܐ ܕܝܼܠܹܗ ܐܸܢܘܿܢ ܘܲܠܡܵܢܵܐ ܟܲܝ܀ ܐܸܠܘܼ ܠܟܼܠܗܘܿܢ ܥܲܒܼܕܵܘ̈ܗܝ ܦܲܨܝܼ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ:\nܣܲܓܿܝܼ ܒܨܝܼܪ ܗ̄ܘ̣ܵܐ ܚܘܼܒܵܐ ܕܟܼܠܗܘܿܢ ܡ̣ܢ ܬܸܫܒܿܘܿܚܬܵܐ܀ ܘܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܐ̄ܢܵܫ ܒܵܠܲܥ̇ ܡܸܛܠܵܬܹܗ:\nܕܲܠܟܼܠ ܕܐܸܬܼܵܐ ܢܸܒܼܠܲܥ ܦܲܪܩܹܗ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ܀ ܘܥܲܠܗܵܝ̇ ܐܵܬܼ̈ܝܵܢ ܐܲܝܠܹܝܢ ܕܐܵܬܼ̈ܝܵܢ ܡܸܛܠܵܬܹܗ:\nܕܝܵܕܼܥ̇ܝܼܢ ܐܸܢܘܿܢ ܕܦܵܪܹܩ ܠܗܘܿܢ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ܀ ܘܠܵܐ ܡܲܪܦܸܐ ܠܐ̄ܢܵܫ ܕܢܸܒܼܠܲܥ ܠܲܓܼܡܵܪ ܡܸܛܠܵܬܹܗ:\nܘܐܸܠܘܼ ܡܲܪܦܸܐ ܕܢܸܬܼܐܲܠܨܘܼܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܐܵܬܹ̇ܝܢ ܗ̄ܘ̣ܵܘ܀ ܦܲܟܲܗ ܗ̄ܘ̣ܵܐ ܠܹܗ ܫܘܼܒܼܚܵܐ ܕܥܲܒܼ̈ܕܹܐ ܕܐܝܼܬܼ ܠܐܲܠܵܗܵܐ:\nܐܸܠܘܼ ܠܟܼܠܗܘܿܢ ܦܲܨܝܼ ܘܲܦܪܲܩ̣ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ܀","english":"But because there are natures and there are forms, the other world and the Lord of the world exist. And when anger arises in judgment over an action, it shows that there is an anger that follows the unjust one. And when again it spares from an action and does not follow him, it confirms that there is judgment for that other world. Thus also, because his servants are persecuted, he saves one and spares another and does not save him. Great, fitting, and equal is the governance of glory, both when he saves and when he spares from salvation. From there he frees from the fire and from the beasts, but for others he leaves to be burned and does not free. He saved three and left seven without salvation, and all ten are his, whether to the water or to the fire. If he had freed all his servants from the punishments, the love of all would have been much less than the praise. And it would be said that he does not feel pain for his reasons, because for everyone who comes, he frees his portion from the punishments. And upon them come the signs that are the signs of his reasons, so that they know whether he saves them from distress. And he does not release anyone who swallows his reasons completely. And if he released, those who were distressed would not come. The glory of the servants that God has would be diminished if he freed and saved all from distress.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܬܼܒܼܝܼ̈ܥܵܢ ... ܕܲܢܛܝܼܖ̈ܵܢ","severity":"info","text":"The Syriac terms ܕܲܬܼܒܼܝܼ̈ܥܵܢ (natures) and ܕܲܢܛܝܼܖ̈ܵܢ (forms) are paired here to distinguish inherent qualities from outward shapes, a distinction central to Jacob's cosmology.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that divine judgment is selective: some are saved, others left to punishment, to preserve the glory of God's governance and the moral order of the other world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܪܲܩ ܠܲܬܼܠܵܬܼܵܐ ܘܐܲܪܦܝܼ ܠܫܲܒܼܥܵܐ","severity":"info","text":"The saving of three and leaving of seven may allude to the seven thousand left in 1 Kings 19:18 or to symbolic numbers in apocalyptic judgment, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) wrote in the context of Syriac ascetic theology, where virginity and judgment are linked to the two worlds (material and spiritual), reflecting late antique Christian dualism.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This narrative passage follows a logical sequence: from the existence of two worlds, to the mechanism of judgment, to the selective salvation of servants, culminating in a theological reflection on divine glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܼܠܗܘܿܢ ܥܸܣܪܵܐ ܕܝܼܠܹܗ ܐܸܢܘܿܢ ܘܲܠܡܵܢܵܐ ܟܲܝ","severity":"caution","text":"The phrase 'all ten are his, whether to the water or to the fire' is ambiguous: it may refer to ten servants or ten categories, and the water/fire imagery could be literal or symbolic of judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ten' (servants, natures, or forms) is unclear; the water and fire may represent different fates or purifications.","The phrase 'he does not feel pain for his reasons' is obscure; it may mean God is not moved by human suffering in judgment."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܡ̣ܢ ܒܲܖ̈ܵܝܹܐ ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܕܐܵܦܠܵܐ ܐܝܼܬܼܵܘܗܝ:\nܘܐܸܠܘܼ ܐܝܼܬܼܵܘܗܝ ܥܲܠ ܡܘܿܢ ܐܲܗܡ̣ܝܼ ܡ̣ܢ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ܀ ܡܸܬܼܚܲܣܲܕܼ ܗ̄ܘ̣ܵܐ ܕܚܵܙܹ̇ܐ ܠܥܲܒܼܕܵܘ̈ܗܝ ܡܵܐ ܕܡܸܬܼܚܲܪܒܝܼܢ:\nܘܠܵܐ ܡܬܼܘܿܡ ܦܲܨܝܼ ܘܠܵܐ ܠܚܲܕܼ ܡܸܢܗܘܿܢ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ܀ ܘܥܵܠ ܗܵܝ̇ ܦܲܨܝܼ ܐܲܝܟܵܐ ܕܨܵܒܹ̇ܐ ܕܢܸܪܓܲܫ ܥܵܠܡܵܐ:\nܕܐܝܼܬܼ ܗ̣̄ܘ ܡܵܪܵܐ ܠܗܵܠܹܝܢ ܥܲܒܼ̈ܕܹܐ ܕܐܝܼܬܼ ܒܹܗ ܚܲܝܠܵܐ܀ ܘܥܲܠ ܗܵܝ̇ ܐܲܪܦܝܼ ܣܒܲܠ() ܐܘܼ̈ܠܨܵܢܹܐ ܒܕܼܘܼܟܵܐ ܕܘܼܟܵܐ:\nܕܢܸܚܙܸܐ ܥܵܠܡܵܐ ܚܘܼܒܵܐ ܕܥܲܒܼܕܵܘ̈ܗܝ ܕܲܟܼܡܵܐ ܫܲܪܝܼܪ܀ ܐܲܝܟܵܐ ܕܐܲܪܦܝܼ ܕܢܹܐܩܕܘܼܢ ܗܸܢܘܿܢ ܚܘܼܒܿܗܘܿܢ ܝܑܼܪܸܒܼ:\nܘܐܲܝܟܵܐ ܕܲܒܼܥ̣ܵܐ ܕܢܸܦܪܘܿܩ ܐܸܢܘܿܢ ܗ̤ܘ ܐܸܬܼܢܲܨܲܚ܀ ܘܡܸܛܠܗܵܢܵܐ ܠܟܼܠܗܘܿܢ ܥܲܒܼܕܵܘ̈ܗܝ ܠܵܐ ܦܲܨܝܼ ܗ̄ܘ̣ܵܐ:\nܕܠܵܐ ܢܸܫܬܲܒܲܚ ܗ̤ܘ ܒܲܠܚܘܿܕܼܵܘܗܝ ܡܵܐ ܕܡܸܫܬܲܒܲܚ܀ ܐܲܪܦܝܼ ܡܵܝ̇ܬܝܼܢ ܒܦܘܼܡܵܐ ܕܣܲܝܦܵܐ ܘܲܕܼܚܲܝ̈ܘܵܬܼܵܐ:\nܕܢܸܣܒܼܘܼܢ ܫܘܼܒܼܚܵܐ ܕܲܟܼܡܵܐ ܣܲܝܒܲܪ() ܡܸܛܠܵܬܹܗ܀ ܘܡܸܛܠܗܵܢܵܐ ܠܡܸܢܗܘܿܢ ܦܲܨܝܼ ܠܡܸܢܗܘܿܢ ܐܲܪܦܝܼ:\nܕܢܸܫܬܲܒܲܚ ܗ̤ܘ ܘܲܕܼܢܸܫܬܲܒܿܚܘܼܢ ܥܲܡܹܗ ܥܲܒܼܕܵܘ̈ܗܝ܀ ܡܵܐ ܕܲܡܦܲܨܸܐ ܟ̱ܠܹܗ ܫܘܼܒܼܚܵܐ ܠܢܲܦ̮ܫܹܗ ܫܲܩ̣ܠܹܗ:\nܘܡܵܐ ܕܠܵܐ ܡܦܲܨܸܐ ܢܫܲܒܲܚ ܐܸܢܘܿܢ ܥܲܡܹܗ ܒܵܥܹ̇ܐ܀ ܥܠܲܝܗܘܿܢ ܚܵܐܹ̇ܣ ܘܡܲܪܦܸܐ ܢܡܘܼܬܼܘܼܢ ܡܸܛܠܵܬܹܗ:\nܕܲܗܘ̤ܵܘ ܬܵܒܼ̇ܥܝܼܢ ܐܲܓܼܪܵܐ ܡܸܢܹܗ ܒܓܲܠܝܘܼܬܼ ܐܲܦܹ̈ܐ܀ ܘܲܕܼܢܸܫܬܲܒܿܚܘܼܢ ܐܵܦ ܥܲܠ ܢܘܼܪܵܐ ܘܥܲܠ ܣܲܟܿܝܼܢܵܐ:\nܘܥܲܠ ܚܲܝ̈ܘܵܬܼܵܐ ܐܲܩ̣ܠܝܼ ܚܘܼܒܿܗܘܿܢ ܡܸܛܠܵܬܹܗ܀ ܘܢܸܪܓܲܫ ܥܵܠܡܵܐ ܕܐܲܝܠܹܝܢ ܥܲܒܼ̈ܕܹܐ ܐܝܼܬܼ ܠܐܲܠܵܗܵܐ:\nܕܐܲܝܟܵܐ ܕܐܵܠܨܵܐ ܠܡܵܘܬܵܐ ܩܵܪܒܿܝܼܢ ܡܸܛܠܵܬܹܗ܀","english":"and among men it was said that He does not exist; and if He does exist, on what account did He hide from His friends? It was supposed that He sees His works when they are being destroyed; and He never saves, nor does He save any one of them from distress. And on this He saves, where He wills that the world perceive that there is a Lord for these works, who has power in Him. And on this He abandons (them) to endure sufferings in each place, so that the world may see the love of His works, how true it is. Where He abandons them to be burned, their love increases; and where He desires to save, He is revealed. And because of this, He does not save all His works, so that He not be praised alone when He is praised. He abandons them to die by the sword and by beasts, so that they may receive praise, how much they endure for His sake. And because of this, He saves some and abandons others, so that He may be praised and His works be praised with Him. When He saves, He takes all the praise for Himself; and when He does not save, He desires that they be praised with Him. He has mercy on them and abandons them to die for His sake, so that they may seek reward from Him openly. And that they may be praised even over the mountain and over the rock and over the beasts, their love for His sake is increased. And the world perceives that these works belong to God, for where distress leads to death, they draw near for His sake.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡ̣ܢ ܒܲܖ̈ܵܝܹܐ ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܕܐܵܦܠܵܐ ܐܝܼܬܼܵܘܗܝ","severity":"info","text":"The passage argues that God's apparent inaction in the face of persecution paradoxically reveals His existence and the sincerity of His servants' love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܪܦܝܼ","severity":"info","text":"The verb ܐܲܪܦܝܼ (abandons) is a key theological term: God's abandonment of martyrs to suffering is presented as a deliberate act to demonstrate their love and to share praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܘܬܵܐ ܩܵܪܒܿܝܼܢ","severity":"info","text":"The reference to death by sword and beasts reflects the context of Roman persecution of Christians, where martyrdom was a public witness to faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܛܠܗܵܢܵܐ","severity":"info","text":"The repeated phrase ܘܡܸܛܠܗܵܢܵܐ (and because of this) structures the argument as a series of logical consequences, moving from God's hiddenness to the distribution of praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܘܼܒܼܚܵܐ","severity":"info","text":"The theme of shared praise between God and His servants echoes earlier Syriac martyrdom literature, where the martyr's glory is inseparable from God's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡ̣ܢ ܒܲܖ̈ܵܝܹܐ","severity":"caution","text":"The Syriac text has several ambiguous or damaged readings (e.g., ܘܡ̣ܢ, ܒܲܖ̈ܵܝܹܐ), making the precise sense of the opening phrase uncertain; the translation 'among men' is a plausible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase ܘܡ̣ܢ ܒܲܖ̈ܵܝܹܐ is textually uncertain; the reading 'among men' is adopted based on context.","The verb forms ܐܲܪܦܝܼ and ܦܲܨܝܼ are ambiguous between present and past, but the argument treats them as timeless theological statements."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܘܢܸܗܘܸܐ ܢܲܨܝܼܚ ܚܘܼܒܵܐ ܕܥܲܒܼܕܵܘ̈ܗܝ ܒܐܲܪܥܵܐ ܟ̱ܠܵܗ:\nܘܢܸܫܬܲܒܲܚ ܗ̤ܘ ܡܸܛܠܵܬܼܗܘܿܢ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ܀ ܘܢܸܗܘܸܐ ܛܘܼܒܼܵܐ ܠܗܘܿܢ ܕܲܒܼܥܸܠܬܼܵܐ ܕܣܘܼܥܖ̈ܵܢܲܝܗܘܿܢ:\nܐܸܫܬܲܒܲܚ ܗ̤ܘ ܕܫܵܘܹ̇ܐ ܠܫܘܼܒܼܚܵܐ ܘܲܠܩܘܼܠܵܣܵܐ܀ ܘܡܸܛܠܗܵܢܵܐ ܡܵܐ ܕܠܵܐ ܦܵܪܹܩ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ:\nܫܲܦܝܼܪ ܗ̣̄ܘ ܠܹܗ ܐܲܝܟܼ ܡܵܐ ܕܦܵܪܹܩ ܡ̣ܢ ܦܵܖ̈ܘܿܫܹܐ܀ ܘܐܲܝܢܵܐ ܕܚܲܣܝܼܪ ܡ̣ܢ ܝܑܼܕܲܥܬܼܵܐ ܒܕܼܘܼܟܵܐ ܕܘܼܟܵܐ:\nܣܢܸܐ ܕܘܼܒܵܪܹܗ ܕܥܵܠܡܵܐ ܒܥܲܝܢܵܘ̈ܗܝ ܐܵܦ ܡܸܬܼܚܲܟܲܡ܀ ܘܲܟܼܡܵܐ ܕܚܲܟܿܝܼܡ ܛܵܥܹ̇ܐ ܕܢܸܣܒܲܪ ܒܲܪܗܝܼܒܼܘܼܬܹܗ:\nܕܐܸܠܘܼ ܫܲܠܝܼܛ ܥܲܠ ܕܘܼܒܵܪܵܐ ܡܛܲܟܸܣ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܘܡܵܐ ܕܚܵܙܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܗܵܘܹ̇ܐ ܥܵܘܼܠܵܐ ܡܒܲܛܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ:\nܘܲܠܪܲܫܝܼܥܵܐ ܡܵܐ ܕܡܲܡܪܲܚ ܗ̄ܘ̣ܵܐ ܡܩܲܦܲܚ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ ܘܠܵܐ ܡܲܪܦܸܐ ܗ̄ܘ̣ܵܐ ܕܢܸܒܼܠܲܥܦܲܟܵܐ ܚܲܕܼ ܡ̣ܢ ܟܹܐܢܹ̈ܐ:\nܘܲܠܥܵܘ̇ܵܠܵܐ ܠܵܐ ܫܵܒܹ̇ܩ ܗ̄ܘ̣ܵܐ ܕܢܸܬܼܠܸܐ ܪܹܫܹܗ܀ ܐܝܼܬܼ ܗ̣̄ܘ ܕܫܵܢܹ̇ܐ ܘܡܵܘܒܸܿܕܼ ܗܵܘܢܵܐ ܒܲܚܬܼܝܼܪܘܼܬܹܗ:\nܘܲܠܨܸܒܼ̈ܘܵܬܼܵܐ ܕܥܵܠܡܵܐ ܪܵܢܹܐ ܕܠܵܐ ܫܲܦܝܼܖ̈ܵܢ܀ ܘܟܲܕܼ ܡܸܬܼܟܲܪܙܵܐ ܕܲܒܼܖ̈ܲܫܝܼܥܹܐ ܠܵܐ ܐ̄ܢܵܫ ܢܸܚܣܘܿܡ:\nܗ̤ܘ ܚܵܣܹ̇ܡ ܗ̣̄ܘ ܘܲܡܠܸܐ ܥܲܝ̈ܛܹܐ ܥܲܠ ܖ̈ܲܫܝܼܥܹܐ܀ ܐܵܦ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܐܸܠܘܼ ܡܸܫܟܲܚ ܢܘܼܪܵܐ ܢܲܚܸܬܼ:\nܥܲܠ ܖ̈ܲܫܝܼܥܹܐ ܘܥܲܠ ܥܵܘ̈ܵܠܹܐ ܢܵܘܩܸܕܼ ܐܸܢܘܿܢ܀ ܐܘܿ ܠܵܟܼ ܣܲܟܼܠܵܐ ܠܵܐ ܛܵܥܹ̇ܢ ܐܲܢ̄ܬܿ ܐܲܝܟܼ ܐܲܠܵܗܵܐ:\nܠܡܵܢܵܐ ܫܓܼܝܼܫ ܐܲܢ̄ܬܿ ܬܸܣܲܒܼ ܡܸܢܹܗ ܡܕܲܒܿܪܵܢܘܼܬܹܗ܀ ܠܥܵܒܼ̈ܕܲܝ ܥܵܘܼܠܵܐ ܪܘܼܚܹܗ ܡܲܓܲܪ ܢܸܩܢܸܐ ܐܸܢܘܿܢ:\nܠܵܘ ܫܵܘܬܵܦܵܐ() ܕܒܝܼ̈ܫܹܐ ܐܝܼܬܼܵܘܗܝ ܘܲܛܥܝܼܢ ܠܗܘܿܢ܀","english":"and let the love of His works be manifest in the whole earth; and let Him be praised on account of them by the seers. And let there be blessing to them for the sake of the cause of their actions. Let Him be praised, who is worthy of praise and acclamation. And because He does not deliver from distress, it is well for Him as if He delivers from afflictions. And one who is lacking in knowledge, in each place, is filled with the folly of His governance of the world, even by His own eyes, and is also made wise. And however wise, the one who errs in his presumption thinks that if He were in control of the order, He would arrange it for Him. And when He saw that iniquity would occur, He would abolish it; and when the wicked one grew bold, He would restrain him; and He would not allow that one of the righteous be consumed by affliction; and He would not permit the iniquitous to lift up his head. There was one who would cry out and destroy the world by His audacity, and would tend to the designs of the world that are not good. And when it was proclaimed concerning the wicked, He did not feel shame; that one was silent and filled with lamentations over the wicked. He also wished that if it were possible, a fire would fall upon the wicked and the iniquitous and burn them. O foolish one, do not err, you, like God. Why are you troubled? Take from Him His governance. Over the doers of iniquity, let your spirit drive forth a cry. You are not a partner of the evil ones; it is yours, and you are mistaken for them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܢܸܗܘܸܐ ܢܲܨܝܼܚ ܚܘܼܒܵܐ ܕܥܲܒܼܕܵܘ̈ܗܝ","severity":"info","text":"The passage shifts from a hypothetical critique of divine inaction to a direct address, rebuking the foolish for presuming to judge God's governance.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܟܼܠܵܐ","severity":"info","text":"The Syriac term ܣܲܟܼܠܵܐ (sakkālā) means 'foolish one' and is used here as a direct vocative, marking a rhetorical turn to admonish the reader or interlocutor.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܠܘܼ ܡܸܫܟܲܚ ܢܘܼܪܵܐ ܢܲܚܸܬܼ","severity":"info","text":"The wish for fire to fall on the wicked echoes biblical imagery of divine punishment, such as the destruction of Sodom and Gomorrah (Gen 19:24) or the fire from heaven in Revelation.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܵܟܼ ܣܲܟܼܠܵܐ","severity":"info","text":"The passage concludes with a direct apostrophe ('O foolish one'), a common rhetorical device in Jacob's homilies to engage the audience and drive home the moral lesson.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܕܲܒܿܪܵܢܘܼܬܹܗ","severity":"info","text":"The term ܡܕܲܒܿܪܵܢܘܼܬܹܗ (mdabbrānūteh, 'His governance') reflects Jacob's emphasis on divine providence, a key theme in Syriac theological discourse against those who question God's justice.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., ܘܢܸܗܘܸܐ may be a variant of ܘܗܘܐ; the translation 'and let the love be manifest' is interpretive. The phrase ܘܲܛܥܝܼܢ ܠܗܘܿܢ is ambiguous: 'it is yours, and you are mistaken for them' or 'you are led astray by them'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܲܠܙܲܕܝܼܩܹ̈ܐ ܡܵܐ ܕܡܸܬܼܦܲܩܚܝܼܢ ܐܸܠܵܐ ܦܵܪܹܩ:\nܫܘܼܦܪܵܐ ܡܵܘܣܸܦ ܥܲܠ ܫܘܼܦܖ̈ܲܝܗܘܿܢ ܒܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ܀ ܐܲܢ̄ܬܿ ܕܹܝܢ ܡܸܛܠ ܕܲܪܗܝܼܒܼ ܘܲܫܓܼܝܼܫ ܘܲܡܠܸܐ ܚܘܼܬܼܪܵܐ:\nܡܸܬܼܥܲܕܲܠ ܐܲܢ̄ܬܿ ܒܲܡܕܲܒܿܪܵܢܵܐ ܡܠܸܐ ܚܸܟܼ̈ܡܵܬܼܵܐ܀ ܘܡ̣ܢ ܨܸܒܼ̈ܘܵܬܼܵܐ ܕܡܸܫܬܲܡ̈ܫܵܢ ܒܹܗ ܒܥܵܠܡܵܐ ܒܝܼܫܵܐ:\nܕܡ̣ܢ ܗܵܝ ܬܸܒܼܨܘܿܪ ܘܥܲܠ ܗܵܝ̇ ܬܵܘܣܸܦ ܡܸܬܼܚܲܫܲܒܼ ܐܲܢ̄ܬܿ܀ ܡܸܛܠ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܡܸܨܛܲܢܲܥ ܐܲܢ̄ܬܿ:\nܕܡ̣ܢ ܗܵܘ̇ ܬܸܣܲܒܼ ܘܲܠܗܵܘ̇ ܬܸܬܸܿܠ ܐܸܢ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ܀ ܐܵܦ ܐܵܡ݁ܲܪ ܐܲܢ̄ܬܿ ܕܲܠܡܘܿܢ ܗܵܢܵܐ ܒܕܲܗܒܹܗ ܝܲܩܲܪ:\nܘܗܵܢܵܐ ܐ̄ܚܪܹܢܵܐ ܐܵܦ ܡ̣ܢ ܠܲܚܡܵܐ ܕܝܵܘܡܵܐ ܚܲܣܝܼܪ܀ ܠܡܘܿܢ ܚܲܕܼ ܥܲܬܿܝܼܪ ܥܕܲܡܵܐ ܕܢܸܛܥܸܐ ܐܵܦ ܠܐܲܠܵܗܵܐ:\nܘܚܲܒܼܪܹܗ ܚܲܣܝܼܪ ܥܕܲܡܵܐ ܕܢܸܪܛܲܢ ܥܲܠ ܒܵܪܘܿܝܵܐ܀ ܠܡܘܿܢ ܚܲܕܼ ܝܲܨܝܼܦ ܕܢܸܚܫܘܿܒܼ ܕܲܗܒܹܗ ܘܠܵܐ ܡܣܲܝܸܟܼ ܠܹܗ:\nܘܗܵܢܵܐ ܐ̄ܚܪܹܢܵܐ ܒܲܣܢܝܼܩܘܼܬܹܗ ܠܟܲܦܢܹܗ ܡܵܐܹ̇ܬܼ܀ ܐܘܿ ܚܲܣܝܼܪܵܐ ܕܟܲܣܝܵܐ ܡܸܢܹܗ ܡܕܲܒܿܪܵܢܘܼܬܼܵܐ:\nܠܵܐ ܬܸܬܼܥܲܕܲܠ ܒܲܡܕܲܒܿܪܵܢܵܐ ܡܠܸܐ ܛܵܒܼ̈ܵܬܼܵܐ܀ ܫܲܦܝܼܪ ܗ̄ܘ̣ ܠܹܗ ܕܲܒܼܪܵܐ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܢܘܼܬܼܵܐ:\nܘܲܒܼܬܲܖ̈ܬܲܝܗܹܝܢ ܡܸܫܟܲܚ ܢܲܚܸܐ ܠܡ̇ܢ ܕܲܡܣܲܝܒܲܪ܀ ܒܡܸܣܟܹܿܢܘܼܬܼܵܐ ܗܵܐ ܠܵܥܵܙܲܪ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ:\nܘܲܒܼܥܘܼܬܼܪܵܐ ܬܘܼܒܼ ܗܵܐ ܐܲܒܼܪܵܗܵܡ ܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ܀ ܬܖ̈ܲܝܗܘܿܢ ܗܵܠܹܝܢ ܚܲܕܼ ܥܲܬܝܼܪܵܐ ܘܚܲܕܼ ܡܸܣܟܹܿܢܵܐ:\nܗܵܐ ܒܚܲܕܼ ܐܲܬܼܪܵܐ ܪܵܡܵܐ ܘܓܲܐܝܵܐ ܫܪܹܝܢ ܫܲܘܝܵܐܝܼܬܼ܀ ܘܠܵܐ ܠܗܵܘ̇ ܐܲܚܬܲܪ ܥܘܼܬܼܪܹܗ (ܘܐܲܨܠܝܼ؟()) ܨܹܝܕܼ ܒܝܼ̈ܫܵܬܼܵܐ:\nܘܠܵܐ ܠܗܵܘ̇ ܒܲܛܠܲܬ̤ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܡ̣ܢ ܛܵܒܼ̈ܵܬܼܵܐ܀","english":"and to the righteous, when it is fitting, but it saves.  \nBeauty adds to their beauties in their afflictions. But you, because you are hasty and agitated and full of arrogance,  \nyou are disciplined by the steward full of wisdoms. And from the wills that are served by him in the evil world,  \nfrom that you diminish and upon that you add, you are reckoned. For wealth and poverty you are suited:  \nfrom that one you take and to that one you give, if you are able. You even say that to this one with his gold is heavy,  \nand to that other one, even from the bread of the day he is lacking. To this one a rich man until he errs even against God,  \nand his neighbor, the poor man, until he murmurs against the Creator. To this one a careful man who thinks his gold is not diminished,  \nand that other one, in his need, dies of his hunger. O poor one, who is hidden from him by the stewardship,  \ndo not be disciplined by the steward full of goods. It is fitting for him to bear wealth and poverty,  \nand by their outcomes he is able to show what is endured. In poverty, behold, Lazarus beside Abraham,  \nand in wealth again, behold, Abraham in the house of the kingdom. Both of these, one rich and one poor,  \nbehold, in one place, high and glorious, they dwell equally. And not to that one did his wealth give advantage toward evils,  \nnor to that one did poverty abolish from goods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܠܙܲܕܝܼܩܹ̈ܐ ܡܵܐ ܕܡܸܬܼܦܲܩܚܝܼܢ ܐܸܠܵܐ ܦܵܪܹܩ","severity":"info","text":"The opening clause is elliptical: 'and to the righteous, when it is fitting, but it saves.' The subject of 'saves' is ambiguous, likely the divine steward or the process of discipline, not explicitly stated in the Syriac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܕܲܒܿܪܵܢܵܐ","severity":"info","text":"The term ܡܕܲܒܿܪܵܢܵܐ (mdabbrānā) means 'steward' or 'administrator,' often used in Syriac ascetical literature for the divine economy or a spiritual guide. Here it personifies the ordering principle that disciplines the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܥܵܙܲܪ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The pairing of Lazarus and Abraham alludes to the parable of the rich man and Lazarus (Luke 16:19–31) and to Abraham as a type of the blessed patriarch. Jacob reinterprets them as equal in the kingdom, a common Syriac exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܚܲܕܼ ܐܲܬܼܪܵܐ ܪܵܡܵܐ ܘܓܲܐܝܵܐ ܫܪܹܝܢ ܫܲܘܝܵܐܝܼܬܼ","severity":"info","text":"The image of rich and poor dwelling equally in a 'high and glorious place' reflects the Syriac Christian ideal of spiritual equality in the heavenly kingdom, countering social hierarchies. This aligns with Jacob's ascetical theme of virginity transcending worldly status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܚܲܣܝܼܪܵܐ","severity":"info","text":"The direct address 'O poor one' (ܐܘܿ ܚܲܣܝܼܪܵܐ) marks a rhetorical shift to an apostrophe, a common device in Jacob's homilies to engage the listener and emphasize the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'saves' in the first line is not explicit; it may be the steward or God. The phrase 'from the wills that are served by him' is syntactically loose, possibly referring to worldly desires. The final clause 'nor to that one did poverty abolish from goods' is ambiguous: it may mean poverty did not deprive him of good works."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܥܸܠܬܼܵܐ ܛܵܒܼܬܼܵܐ ܗܘ̤ܵܐ ܠܹܗ ܥܘܼܬܼܪܹܗ ܠܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ:\nܕܡܸܢܹܗ ܡܢܝܼܚ ܗ̄ܘ̣ܵܐ ܘܲܠܥܲܬܿܝܼܖܹ̈ܐ ܘܲܠܡܸܣ̈ܟܹܿܢܹܐ܀ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܗܘ̤ܵܬܼ ܠܲܐ̄ܚܪܹܢܹܐ ܥܸܠܬܼܵܐ ܛܵܒܼܬܼܵܐ:\nܕܣܲܝܒܲܪ ܘܐܲܓܲܪ ܘܲܠܡܲܠܲܐܟܹ̈ܐ ܫ̣ܦܲܪ ܐܵܓܼܘܿܢܹܗ܀ ܘܲܫܘܸܐ ܗ̣̄ܘ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܠܲܕܼܦܲܓܲܥ ܒܹܗ:\nܐܵܦ ܒܬܲܖ̈ܬܲܝܗܹܝܢ ܡܸܫܟܲܚ ܢܸܫܦܲܪ ܐܸܢ ܦܵܪܘܿܫܵܐ ܗ̣̄ܘ܀ ܐܝܼܬܼ ܒܹܗ ܒܓܼܘܼܫܡܵܐ ܐܵܦ ܝܲܡܝܼܢܵܐ ܐܵܦ ܣܸܡܵܠܵܐ:\nܘܲܡܚܝܼܠܵܐ ܚܕܼܵܐ ܘܲܚܠܝܼܡܵܐ ܚܕܼܵܐ ܘܚܲܕܼ ܗ̣̄ܘ ܓܘܼܫܡܵܐ܀ ܐܝܼܬܼ ܒܹܗ ܒܥܵܠܡܵܐ ܥܘܼܬܼܪܵܐ ܘܐܝܼܬܼ ܒܹܗ ܡܸܣܟܹܿܢܘܼܬܼܵܐ:\nܘܚܲܕܼ ܗ̣̄ܘ ܥܵܠܡܵܐ ܐܲܝܟܼ ܚܲܕܼ ܓܘܼܫܡܵܐ ܕܠܵܐ ܡܸܬܼܦܲܠܲܓܼ܀ ܘܐܲܝܢܵܐ ܕܐܵܡܲܪ ܕܲܠܡܘܿܢ ܒܲܪܝܵܐ ܡܸܣܟܹܿܢܘܼܬܼܵܐ:\nܢܹܐܡܲܪ ܡܵܕܹܝܢ ܕܲܠܡܵܢ ܒܲܪܝܵܐ ܐܵܦ ܣܸܡܵܠܵܐ܀ ܠܓܼܘܼܫܡܵܐ ܚܵܫ̇ܚܵܐ ܐܵܦ ܝܲܡܝܼܢܵܐ ܐܵܦ ܣܸܡܵܠܵܐ:\nܘܲܚܕܼܵܐ ܠܲܚܕܼܵܐ ܡܥܲܕܼܖ̈ܵܢ ܟܠܝܘܿܡ ܒܲܥܒܼܵܕܲܝ̈ܗܹܝܢ܀ ܘܠܵܐ ܡܚܲܣܕܵܐ ܠܵܗ̇ ܗܵܝ̇ ܕܲܚܠܝܼܡܵܐ ܠܗܵܝ̇ ܕܲܡܚܝܼܠܵܐ:\nܐܵܦܠܵܐ ܕܛܵܒܼܵܐ ܡܸܢܵܗ̇ ܒܓܼܘܼܫܡܵܐ ܣܵܒܼ̇ܪܵܐ ܡܸܡܬܼܘܿܡ܀ ܘܐܸܢ ܣܸܡܵܠܵܐ ܥ̇ܒܼܵܕܼܵܐ ܬܸܠܒܿܘܿܟܼ ܘܲܩܫܸܐ ܡܸܢܵܗ̇:\nܡܸܚܕܼܵܐ ܪܵܗ̇ܛܵܐ ܐܵܦ ܝܲܡܝܼܢܵܐ ܠܲܡܥܲܕܵܪܘܼ܀ ܘܲܠܬܲܖ̈ܬܲܝܗܹܝܢ ܚܲܕܼ ܨܸܒܼܝܵܢܵܐ ܐܝܼܬܼ ܫܲܦܝܼܪܵܐ:\nܕܲܚܕܼܵܐ ܠܲܚܕܼܵܐ ܢܵܫ̈ܡܵܢ() ܟܠܝܘܿܡ ܚܲܒܿܝܼܒܼܵܐܝܼܬܼ܀ ܓܘܼܫܡܵܐ ܥܵܠܡܵܐ ܗ̣̄ܘ ܕܐܝܼܬܼ ܒܹܗ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ:\nܘܗܵܟܲܢ ܣܝܼ̈ܡܵܢ ܠܲܡܥܲܕܵܪܘܼ ܚܕܼܵܐ ܠܲܚܒܲܪܬܼܵܗ̇܀ ܣܝܼܡ ܥܲܬܿܝܼܪܵܐ ܕܢܸܗܘܸܐ ܡܪܲܚܸܡ ܥܲܠ ܡܸܣܟܹܿܢܵܐ:\nܘܝܵܨܹ̇ܦ ܕܝܼܠܹܗ ܘܲܡܡܲܠܸܐ ܠܹܗ ܟܠ ܣܘܼܢܩܵܢܵܘ̈ܗܝ܀","english":"and the good cause was his wealth to that rich man: from it he would give relief to both the rich and the poor. And poverty was to others a good cause: for it would bear, and it would reward, and to the angels it would make pleasing its recompense. And wealth and poverty were equal for him who would encounter them: even in both of them he can be pleasing, if he is a discerning one. In the body there is both the right and the left: and one part is weak and one part is strong, and the body is one. In the world there is wealth and there is poverty: and the world is one, like a single body that is not divided. And whoever says that poverty is for the sake of creation, let him say also that the left is for the sake of creation. For the body, both the right and the left are fitting: and each one assists the other every day in their functions. And the strong does not begrudge the weak: nor does the good part of the body suffer anything from it. And if the left does a work that is troublesome and harsh from it, immediately the right also runs to help. And for both of them there is one beautiful purpose: that each one serves the other every day lovingly. The body is the world in which there is wealth and poverty: and thus they are placed to help one another. The rich man is placed so that he may have compassion on the poor: and he cares for his own and fills all his needs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ","severity":"info","text":"The passage develops an analogy between wealth and poverty in the world and the right and left sides of the body, arguing that both are necessary and complementary, not opposed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܵܪܘܿܫܵܐ","severity":"info","text":"The term ܦܵܪܘܿܫܵܐ (pārōšā) means 'discerning one' or 'one who distinguishes'; it is a key ethical term in Jacob's ascetical theology, denoting the person who can use wealth or poverty virtuously.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܘܼܫܡܵܐ","severity":"info","text":"The body-world analogy (ܓܘܼܫܡܵܐ ܥܵܠܡܵܐ) reflects a common Syriac cosmological trope, where the macrocosm (world) mirrors the microcosm (human body), used here to naturalize social inequality as divinely ordered complementarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel analogies: wealth/poverty :: right/left :: strong/weak, each concluding that the two are inseparable and mutually supportive within a single whole.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܵܫ̈ܡܵܥ","severity":"caution","text":"The word ܢܵܫ̈ܡܵܥ (šām‘ā) is uncertain; the edition reads it as 'serves' (from ܫܡܥ), but the form is irregular. It may be a scribal error for ܫܡܫ (šammeš, 'serves'), which fits the context of mutual assistance.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading of ܢܵܫ̈ܡܵܥ is uncertain; the translation 'serves' is conjectural.","The phrase ܕܲܠܡܘܿܥ ܒܲܪܝܵܐ ('for the sake of creation') could also be read as 'for the sake of the created order' or 'for the sake of nature'."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܸܣܟܹܿܢܵܐ ܕܹܝܢ ܣܝܼܡ ܘܲܕܼܢܸܣܓܼܘܿܕܼ ܘܲܕܼܢܸܫܬܲܥܒܲܕܼ:\nܘܲܕܼܠܵܐ ܡܪܲܛܸܢ ܢܸܦܠܘܿܚ ܘܲܢܢܝܼܚ ܒܹܝܬܼ ܥܲܬܿܝܼܖܹ̈ܐ܀ ܐܸܠܘܼܠܵܐ ܓܹܝܪ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܟܵܦܲܬ̤ ܨܵܘܪܹܗ:\nܠܵܐ ܝܵܗܹ̇ܒܼ ܗ̄ܘ̣ܵܐ ܢܲܦ̮ܫܹܗ ܢܸܦܠܘܿܚ ܒܹܝܬܼ ܥܲܬܿܝܼܖܹ̈ܐ܀ ܒܵܥܹ̇ܛ ܗ̄ܘ̣ܵܐ ܠܹܗ ܐܸܠܘܼ ܐܝܼܬܼ ܒܹܗ ܚܲܝܠܵܐ ܩܲܠܝܼܠ:\nܘܠܵܐ ܡܲܪܟܸܿܢ ܗ̄ܘ̣ܵܐ ܪܹܫܹܗ ܕܢܸܣܓܿܘܿܕܼ ܐܲܝܟܼ ܡܸܣܟܹܿܢܵܐ܀ ܘܒܼܵܐ̇ܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܥ̇ܒܼܵܕܼܵܐ ܣܲܓܿܝܼ ܒܹܝܬܼ ܥܲܬܿܝܼܖܹ̈ܐ:\nܘܡܸܫܬܲܒܼ̈ܩܵܢ ܗ̣̄ܘܲܝ̈ ܐܵܦ ܨܸܒܼ̈ܘܵܬܹܗ ܘܠܵܐ ܡܸܣܬܲܥܪܵܢ܀ ܘܡܸܛܠܗܵܢܵܐ ܚܸܟܼܡܲܬܼ ܡܵܪܝܵܐ ܒܪܵܬ̤ ܡܸܣ̈ܟܹܿܢܹܐ:\nܕܲܠܥܲܬܿܝܼܖܹ̈ܐ ܢܸܗܘܸܐ ܢܦܹܐܫܵܐ ܒܣܘܼܥܖ̈ܵܢܲܝܗܘܿܢ܀ ܕܲܣܢܝܼܩܘܼܬܼܗܘܿܢ ܬܸܟܘܿܦ ܐܸܢܘܿܢ ܨܹܝܕܼ ܥܲܬܿܝܼܖܹ̈ܐ:\nܠܡܸܫܬܲܥܒܵܕܼܘܼ ܘܠܲܡܫܲܡܵܫܘܼ ܣܘܼܥܖ̈ܵܢܲܝܗܘܿܢ܀ ܡܵܕܹܝܢ ܚܲܝܵܒܼ ܐܵܦ ܡܸܣܟܹܿܢܵܐ ܠܡܸܫܬܲܥܒܵܕܼܘܼ:\nܘܚܲܝܵܒܼ ܣܲܓܝܼ ܐܵܦ ܥܲܬܧܝܼܪܵܐ ܠܲܡܪܲܚܡܵܢܘܼ܀ ܘܲܠܡܸܣܟܹܿܢܵܐ ܬܘܼܒܼ ܙܵܕܹܩ ܠܹܗ ܕܢܲܓܲܪ ܪܘܼܚܹܗ:\nܘܢܸܛܥܲܢ ܡܲܪܥܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܠܵܐ ܪܘܼܥܵܡܵܐ܀ ܠܥܲܬܿܝܼܪܵܐ ܕܹܝܢ ܫܲܦܝܼܪܵܐ ܠܹܗ ܡܪܲܚܡܵܢܘܼܬܼܵܐ:\nܨܹܝܕܼ ܡܸܣܟܹܿܢܵܐ ܘܢܸܗܘܸܐ ܡܡܲܠܸܐ ܟܠ ܣܘܼܢܩܵܢܵܘ̈ܗܝ܀ ܠܵܐ ܢܸܗܘܸܐ ܢܦܝܼܚ ܠܵܐ ܢܸܗܘܸܐ ܚܬܼܝܼܪ ܠܵܐ ܢܸܗܘܸܐ ܪܵܡ:\nܠܵܐ ܢܲܣܒܲܪ ܠܹܗ ܕܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܠܵܘ ܓܸܢܣܹܗ ܗ̣̄ܘ܀ ܠܵܐ ܢܸܬܼܓܲܐܸܐ ܠܵܐ ܢܸܫܬܲܩܲܠ ܥܲܠ ܡܸܣ̈ܟܹܿܢܹܐ:\nܐܸܠܵܐ ܚܲܕܼ ܗ̣̄ܘ ܓܸܢܣܵܐ ܝܑܼܕܼܝܼܥ ܘܲܫܘܹܝܢ ܐܸܢܘܿܢ܀ ܐܲܝܟܼ ܝܲܡܝܼܢܵܐ ܘܐܲܝܟܼ ܣܸܡܵܠܵܐ ܒܓܼܘܼܫܡܵܐ ܣܝܼܡܝܼܢ:\nܠܗܵܘ̇ ܕܐܲܟܝܼܢܹܗ ܠܓܼܘܼܫܡܵܐ ܘܥܵܠܡܵܐ ܐܲܝܟܼ ܕܲܫܦܲܪ ܠܹܗ܀","english":"The poor man is to serve and to minister and to be enslaved, and without rest he toils and sweats in the houses of the rich. For if poverty did not restrain his neck, he would not give himself to toil in the houses of the rich. He would consider whether there is in him a little strength, and he would not bow his head to minister like a poor man. And he would choose for himself a great work in the houses of the rich, and his desires would also be left unfulfilled and not accomplished. Therefore the wisdom of the Lord is the daughter of the poor, that for the rich there remains a remnant in their affairs, that their pride might cease before the rich, to be enslaved and to serve their affairs. So the poor man is also bound to be enslaved, and the rich man is greatly bound to have mercy. And again for the poor man it is fitting that he humble his spirit and bear sickness and poverty without healing. For the rich man, mercy is seemly for him toward the poor, and he becomes one who fills all his needs. He is not puffed up, he is not arrogant, he is not haughty; he does not think that the poor man is not of his kind. He does not exalt himself, he does not look down upon the poor; but one kind is known and equal before them, like the right and the left placed in the body, for that one who is like the body and the world as it pleases him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܣܟܹܿܢܵܐ","severity":"info","text":"The Syriac term ܡܸܣܟܹܿܢܵܐ (miskēnā) means 'poor man' but carries a connotation of humility and lowliness, often used in ascetic contexts to denote the spiritually humble.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܫܬܲܥܒܵܕܼ","severity":"info","text":"The verb ܡܸܫܬܲܥܒܵܕܼ (meštaʿbad) means 'to be enslaved' or 'to serve', reflecting the theme of servitude and submission central to Jacob's discourse on poverty and humility.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܟܼܡܲܬܼ ܡܵܪܝܵܐ","severity":"info","text":"The phrase 'wisdom of the Lord' (ܚܸܟܼܡܲܬܼ ܡܵܪܝܵܐ) personifies divine wisdom as a daughter of the poor, a motif found in Syriac wisdom literature and biblical Proverbs, emphasizing God's favor toward the humble.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟܼ ܝܲܡܝܼܢܵܐ ܘܐܲܝܟܼ ܣܸܡܵܠܵܐ","severity":"info","text":"The comparison of rich and poor to the right and left hands (or sides) of the body echoes a common patristic trope, found in authors like Ephrem, illustrating interdependence and equality before God.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic argument: it opens with the poor man's servitude, moves to the rich man's duty of mercy, and concludes with a mutual recognition of shared humanity, mirroring the body metaphor.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܡܪܲܛܸܢ","severity":"caution","text":"The phrase ܘܲܕܼܠܵܐ ܡܪܲܛܸܢ (w-dlā mraṭṭeʿ) is ambiguous: it may mean 'without rest' or 'without ceasing', but the exact nuance is debated; the translation 'without rest' is adopted here.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܕܼܠܵܐ ܡܪܲܛܸܢ could be read as 'without rest' or 'without ceasing'; the context of toil supports the former.","The clause ܕܲܣܢܝܼܩܘܼܬܼܗܘܿܢ ܬܸܟܘܿܦ ܐܸܢܘܿܥ ܨܹܝܕܼ ܥܲܬܿܝܼܖܹ̈ܐ is syntactically difficult; it likely means 'that their pride might cease before the rich', but the exact construction is uncertain."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܚܘܼܪ ܒܹܗ ܒܓܼܘܼܫܡܵܐ ܕܐܝܼܬܼ ܗܲܕܵܡܵܐ ܕܲܠܨܲܥܪܵܐ ܣܝܼܡ:\nܘܡ̣ܢ ܗܲܕܵܡܹ̈ܐ ܗ̤ܘ ܡܸܬܼܝܲܩܲܪ ܛܵܒܼ ܡ̣ܢ ܚܲܒܼܖ̈ܵܘܗܝ܀ ܐܘܿ ܥܲܬܿܝܼܪܵܐ ܗܵܐ ܡܸܣܟܹܿܢܵܐ ܗܲܕܵܡܵܟܼ ܗ̣̄ܘ:\nܘܲܠܐܝܼܩܵܪܵܟܼ ܥܲܒܼܕܼܐ ܡܵܪܝܵܐ ܕܕܼܝܼܠܹܗ ܝܑܼܨܲܦ܀ ܡ̣ܢ ܡܸܕܼܪܵܟܼ ܗ̣̄ܘ ܡ̣ܢ ܛܝܼܢܵܟܼ ܗ̣̄ܘ ܒܲܪ ܓܸܢܣܵܟܼ ܗ̣̄ܘ:\nܡ̣ܢ ܓܘܼܫܡܵܟܼ ܗ̣̄ܘ ܠܵܐ ܬܚܘܼܪ ܒܹܗ ܐܲܝܟܼ ܢܘܼܟܼܪܵܝܵܐ܀ ܡܲܢ ܠܗܲܕܵܡܹܗ ܚܵܙܹ̇ܐ ܕܲܫܠܝܼܚ ܘܠܵܐ ܡܲܠܒܸܫ ܠܹܗ:\nܐܵܘ ܕܲܡܦܲܪܣܲܝ ܘܠܵܐ ܝܵܨܹ̇ܦ ܠܹܗ ܘܲܡܟܲܣܸܐ ܠܹܗ܀ ܡܚܝܼܠ ܡܸܣܟܹܿܢܵܐ ܘܐܲܝܟܼ ܣܸܡܵܠܵܐ ܒܓܼܘܼܫܡܵܐ ܩܵܐܹ̇ܡ:\nܐܘܿ ܥܲܬܿܝܼܪܵܐ ܐܲܝܟܼ ܝܲܡܝܼܢܵܐ ܩܪܘܿܒܼ ܘܲܣܡܘܿܟܲܝܗܝ܀ ܠܵܐ ܬܲܣܒܲܪ ܠܵܟܼ ܕܡܸܪܚܲܡ ܪܲܚܡ̣ܵܟܼ ܘܐܲܣ̣ܓܿܝܼ ܝܲܗ̣̄ܒܼ ܠܵܟܼ:\nܘܲܠܗܵܘ̇ ܣܵܢܹ̇ܐ ܘܡܸܛܠܗܵܢܵܐ ܒܪܵܝܗܝ ܡܸܣܟܹܢܵܐ܀ ܥܘܼܬܼܪܵܐ ܝܲܗ̣̄ܒܼ ܠܵܟܼ ܠܵܘ ܗܲܕܵܡܵܐ ܒܓܼܘܼܫܡܵܟܼ ܐܵܘܣܸܦ̣:\nܘܡܸܕܸܡ ܕܐܝܼܬܼܵܘܗܝ ܡܸܢܵܟܼ ܘܲܠܒܲܪ ܠܵܘ ܕܝܼܠܵܟܼ ܗ̣̄ܘ܀ ܬܪܝܼܨ ܒܵܪܘܿܝܵܐ ܘܪܵܡܵܐ ܒܪܝܼܬܹܗ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ:\nܘܪܲܚܝܼܩ ܡܸܢܹܗ ܡܲܣܲܒܼ ܒܐܲܦܹ̈ܐ ܒܟܼܠ ܣܘܼܥܖ̈ܵܢܝܼܢ܀ ܐܲܫܘܝܼ ܠܐ̄ܢܵܫܵܐ ܘܲܒܼܗܲܕܵܡܹ̈ܐ ܘܲܒܼܨܘܼܖ̈ܵܬܼܵܐ:\nܘܟܼܠܹܗ ܓܘܼܫܡܵܐ ܫܘܸܐ ܕܥܲܬܿܝܼܖܹ̈ܐ ܘܲܕܼܡܸܣ̈ܟܹܢܹܐ܀ ܐܲܫܘܝܼ ܐܸܢܘܿܢ ܕܲܒܼܓܼܵܘ ܟܲܪܣܵܐ ܘܲܒܼܓܼܵܘ ܩܲܒܼܪܵܐ:\nܒܝܲܠܕܵܐ ܘܡܵܘܬܵܐ ܘܠܵܐ ܝܑܼܕܼܝܼܥܝܼܢ ܗܵܢܵܐ ܡ̣ܢ ܗܵܘ̇܀ ܚܲܕܼ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܘܲܕܼܥܲܬܿܝܼܪܵܐ ܘܲܕܼܡܸܣܟܹܿܢܵܐ:\nܘܟܲܕܼ ܨܲܝܵܪܵܐ ܕܒܲܡܗܝܼܪܘܼܬܼܵܐ ܨܵܪ̣ ܨܲܠܡܲܝ̈ܗܘܿܢ܀ ܘܗܵܠܹܝܢ ܕܐܵܠ̈ܨܵܢ ܝܲܗ̣̄ܒܼ ܫܲܘܝܵܐܝܼܬܼ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ:\nܘܲܕܼܠܵܐ ܐܵܠ̈ܨܵܢ ܠܗܵܢܵܐ ܐܲܣ̣ܓܿܝܼ ܘܲܠܗܵܘ̇ ܐܲܙܥܲܪ܀","english":"Look at him, at the body, which has a member that is set for the poor man. And from the members, that one is honored more than his companions. O rich man, behold, the poor man is your member. And for your honor, the Lord of his own makes him toil. He is from your race, he is from your clay, he is your kinsman. He is from your body; do not look upon him as a stranger. He sees his member stripped and does not clothe him, or that he is naked and does not care for him and cover him. The poor man is weak and stands like the left hand in the body. O rich man, like the right hand, draw near and support him. Do not think that your womb has been merciful and has given you much, and that for that one, the poor man is a burden and a cause of sighing. Wealth has been given to you, not to add a member to your body. And whatever is from you and external is not yours. The Creator is upright and sets his creation high above the lowly. And the taker is far from him, receiving with his face in all his affairs. They are equal in flesh, in members, and in forms, and the whole body is equal for the rich and the poor. They are equal in the embryo in the womb and in the grave, in birth and in death, and they do not know this one from that one. One is the nature of both the rich and the poor. And when the painter, with skill, paints their images, these that are without distress give equally to the senses, and to those without distress, he gives much to this one and little to that one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܣܟܹܿܢܵܐ","severity":"info","text":"The Syriac term ܡܸܣܟܹܿܢܵܐ (miskēnā) means 'poor man' but also carries connotations of humility and lowliness, often used in ascetic contexts.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܸܡܵܠܵܐ","severity":"info","text":"The left hand (ܣܸܡܵܠܵܐ) was traditionally considered weaker or less honorable than the right in Syriac and broader Near Eastern culture, reinforcing the metaphor of the poor as subordinate.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܫܘܝܼ ܠܐ̄ܢܵܫܵܐ ܘܲܒܼܗܲܕܵܡܹ̈ܐ ܘܲܒܼܨܘܼܖ̈ܵܬܼܵܐ","severity":"info","text":"The assertion of equality in flesh, members, and forms echoes Pauline language (e.g., 1 Cor 15:39) and contemporary Syriac discussions on the shared human condition.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܥܲܬܿܝܼܪܵܐ","severity":"info","text":"The repeated direct address 'O rich man' (ܐܘܿ ܥܲܬܿܝܼܪܵܐ) structures the passage as a rhetorical exhortation, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܵܠܹܝܢ ܕܐܵܠ̈ܨܵܢ ܝܲܗ̣̄ܒܼ ܫܲܘܝܵܐܝܼܬܼ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ","severity":"caution","text":"The final sentence is syntactically ambiguous: it may mean that those without distress give equally to the senses, or that the painter gives equally to those without distress. The translation follows the latter reading.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܗܵܠܹܝܢ ܕܐܵܠ̈ܨܵܢ' could be read as 'these that are without distress' (referring to the rich) or as a general statement about those lacking need; the translation opts for the former.","The final clause 'ܘܲܕܼܠܵܐ ܐܵܠ̈ܨܵܢ ܠܗܵܢܵܐ ܐܲܣ̣ܓܿܝܼ ܘܲܠܗܵܘ̇ ܐܲܙܥܲܪ' is ambiguous: it may mean the painter gives much to one and little to another, or that those without distress give much to one and little to another."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܝܲܗ̣̄ܒܼ ܫܲܘܝܵܐܝܼܬܼ ܢܘܼܗܪܵܐ ܘܚܲܝܹ̈ܐ ܠܟܼܠܹܗ ܓܘܼܫܡܵܐ:\nܘܲܠܥܲܬܿܝܼܪܵܐ ܠܵܐ ܐܲܥܠܸܒܼ ܠܹܗ ܟܲܕܼ ܝܵܗܹ̇ܒܼ ܠܹܗ܀ ܐܲܫܘܝܼ ܘܝܲܗ̣̄ܒܼ ܬܘܼܒܼ ܣܵܘܩܵܐ ܕܡܲܚܸܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ:\nܘܲܕܼܥܲܬܿܝܼܖܹ̈ܐ ܘܲܕܼܡܸܣ̈ܟܹܢܹܐ ܚܲܕܼ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ܀ ܡ̣ܢ ܗܵܘ̇ ܣܵܘܩܵܐ ܕܣܵܐܹ̇ܩ ܡܲܠܟܵܐ ܘܚܵܝܹ̇ܐ() ܡܸܢܹܗ:\nܡܸܢܹܗ ܣܵܐܹ̇ܩ ܐܵܦ ܚܵܕܼܘܿܪܵܐ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ܀ ܢܘܼܗܪܹܗ ܕܫܸܡܫܵܐ ܗܵܘ̇ ܕܲܒܼܒܼܝܼܪܲܬܼ ܡܲܠܟܹ̈ܐ ܕܵܢܲܚ̇:\nܟܲܕܼ ܠܵܐ ܡܫܲܚܠܲܦ ܗ̤ܘܝܘܼ ܕܵܢܲܚ̇ ܒܹܝܬܼ ܡܸܣ̈ܟܹܿܢܹܐ܀ ܪܘܼܚܵܐ ܘܡܲܫܒܼܵܐ ܘܡܸܛܪܵܐ ܘܛܲܠܵܐ ܘܟܼܠܹܗ ܐܵܐܲܪ:\nܗܸܢ̣ܘܿܢ ܐܸܢܘܿܢ ܥܲܠ ܥܲܬܿܝܼܖܹ̈ܐ ܘܥܲܠ ܡܸܣ̈ܟܹܿܢܹܐ܀ ܚܙܝܼ ܦܘܼܠܵܓܼܵܐ ܕܲܡܦܲܠܓܼܵܢܵܐ() ܟܹܐܢܵܐ ܘܲܕܼܚܲܠ:\nܕܬܸܬܼܥܲܕܲܠ ܒܹܗ ܕܪܵܡ ܘܲܡܥܲܠܲܝ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ܀ ܫܘܸܐ ܗ̄ܘ̣ ܠܹܗ ܟܝܵܢܵܐ ܘܐܲܫܘܝܼ ܒܪܝܼܬܹܗ ܟܲܕܼ ܒܵܪܹܐ ܠܵܗ̇:\nܘܐܲܫܘܝܼ ܝܲܗ̣̄ܒܼ ܠܹܗ ܟܠܡܵܐ ܕܐܵܠ̇ܨܵܐ ܕܢܸܚܸܐ ܡܸܢܹܗ܀ ܚܲܝܹ̈ܐ ܘܢܘܼܗܪܵܐ ܘܣܵܘܩܵܐ ܘܡܸܠܬܼܵܐ ܘܒܲܣܝܼܡܘܼܬܼܵܐ:\nܘܨܘܼܪܲܬܼ ܓܘܼܫܡܵܐ ܘܒܸܢܝܵܢ ܦܲܓܼܪܵܐ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ܀ ܐܘܿ ܕܲܡܪܲܛܸܢ ܥܲܠ ܦܘܼ̈ܠܵܓܹܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ:\nܡܸܢܗܘܿܢ ܘܲܒܼܗܘܿܢ ܝܑܼܠܲܦ ܘܲܚܙܝܼ ܟܡܵܐ ܫܲܦܝܼܪܝܼܢ܀ ܚܙܝܼ ܠܨܲܝܵܪܵܐ ܕܟܲܕܼ ܨܘܼܖ̈ܵܬܼܵܐ ܕܐ̄ܢܵܫܵܐ ܪܵܫܹ̇ܡ:\nܠܵܐ ܢܣܲܒܼ ܒܐܲܦܹ̈ܐ ܕܲܬܼܪܝܼܨܵܐܝܼܬܼ ܦܲܠܸܓܼ ܐܸܢܘܿܢ܀ ܘܲܠܡܸܣܟܹܿܢܵܐ ܘܲܠܥܲܬܿܝܼܪܵܐ ܟܲܕܼ ܨܵܐܲܪ ܗ̄ܘ̣ܵܐ:\nܡ̣ܢ ܚܲܕܼ ܣܲܡܵܐ ܘܲܚܕܼܵܐ ܕܡܘܼܬܼܵܐ ܨܲܒܸܿܬܼ ܐܸܢܘܿܢ܀ ܡܸܛܠ ܥܘܼܬܼܪܵܐ ܕܠܵܘ ܡܸܕܸܡ ܗ̄ܘ̣ ܗܵܐ ܡܪܲܛܸܢ ܐܲܢ̄ܬܿ:\nܘܲܕܼܡܸܕܸܡ ܗ̄ܘ̣ ܓܘܼܫܡܵܐ ܕܲܫܘܸܐ ܠܵܐ ܚܵܐܲܪ ܐܲܢ̄ܬܿ܀","english":"He gave equally light and life to the whole body. And to the rich man he did not give more when he gave to him. He made equal and gave again a ladder that ascends to the poor. And of the rich and the poor, it is one only. From that ladder the king ascends and lives from it. From it also the beggar ascends without change. The light of the sun, that which in the palace of kings shines, while remaining unchanged, shines also among the dwellings of the poor. Wind and air, rain and dew, and the whole atmosphere: they go and come upon the rich and upon the poor. See the division of the divider: the tree and the fruit, that the high and the low may be sustained by it from the same source. He made equal the nature for him, and he made equal his creation when he created it. And he made equal and gave to it everything that is necessary for life from it. Life and light and ascent and word and sweetness, and the form of the body and the structure of the flesh without change. O you who reflect on divisions that are not beautiful: from them and in them learn and see how beautiful they are. See the painter, when he depicts the forms of a man: he does not take into account the faces, but distributes them equally. And to the poor and to the rich, when he paints, from one pigment and one likeness he depicts them. Because wealth is nothing, behold, you reflect; and that the body is something equal, you do not see.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܵܘܩܵܐ","severity":"info","text":"The ladder (sawqā) is a metaphor for the equal access of rich and poor to life and light, a key theme in Jacob's homily.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܠܵܓܼܵܐ","severity":"info","text":"The term pulāgā (division) is used here both for the natural distribution of resources and for social distinctions that the poet critiques.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܘܢܘܼܗܪܵܐ","severity":"info","text":"The pairing of 'life and light' echoes Genesis 1:3 (light) and the Johannine prologue (life and light), common in Syriac exegesis.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܲܝܵܪܵܐ","severity":"info","text":"The painter (ṣayyārā) metaphor reflects late antique artistic practice where pigments were applied equally regardless of subject, illustrating Jacob's argument for natural equality.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܕܲܡܪܲܛܸܢ","severity":"info","text":"The apostrophe 'O you who reflect' marks a rhetorical turn, directly addressing the listener to reconsider social divisions as beautiful.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܡܪܲܛܸܢ ܥܲܠ ܦܘܼ̈ܠܵܓܹܐ ܕܠܵܐ ܫܲܦܝܼܪܝܼܢ' could be read as 'divisions that are not beautiful' or 'divisions that are not just'; the translation takes the aesthetic sense."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܒܗܵܝ̇ ܬܸܫܘܝܼܬܼܵܐ ܪܵܡܬܼܵܐ ܕܥܲܪܣܹܗ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ:\nܚܵܣܹ̇ܡ ܣܲܟܼܠܵܐ ܐܲܟܼܡܵܐ ܕܠܵܐ ܬܪܝܼܨ ܗܵܘ̇ ܕܲܡܦܲܠܸܓܼ܀ ܘܠܵܐ ܡܸܬܼܒܲܝܲܢ ܕܲܬܼܪܝܼܨܵܐܝܼܬܼ ܫܸܢܬܼܵܐ ܦܲܠܸܓܼ:\nܘܠܵܘ ܬܸܫܘܝܼܬܼܵܐ ܕܠܵܘ ܡܸܕܸܡ ܗ̣̄ܝ ܠܲܕܼܩܵܢܹ̇ܐ ܠܵܗ̇܀ ܠܵܘ ܬܸܫܘܝܼܬܼܵܐ ܗ̣̄ܝ ܡܢܝܼܚܵܐ ܠܦܲܓܼܪܵܐ ܐܸܠܵܐ ܫܸܢܬܼܵܐ:\nܘܗܵܕܹܐ ܝܲܗ̣ܒܵܗ̇ ܘܲܠܥܲܬܿܝܼܖܹ̈ܐ ܘܲܠܡܸܣ̈ܟܹܿܢܹܐ܀ ܘܐܲܥ̣ܒܲܪ ܐܲܣ̣ܓܿܝܼ ܘܲܠܡܸܣܟܹܿܢܵܐ ܝܲܗ̣̄ܒܼ ܝܲܬܿܝܼܪܵܐ:\nܕܢܸܗܘܸܐ ܡܸܬܿܬܿܢܝܼܚ ܥܲܠ ܬܸܫܘܝܼܬܼܵܐ ܕܠܵܐ ܣܲܓܿܝܼܐܵܐ܀ ܫܸܢܬܼܵܐ ܒܓܼܘܼܫܡܵܐ ܬܸܫܘܝܼܬܼܵܐ ܕܹܝܢ ܠܵܘ ܡ̣ܢ ܓܘܼܫܡܵܐ ܗ̣̄ܝ:\nܘܡ̇ܢ ܕܲܒܼܓܼܘܼܫܡܵܐ ܗ̄ܘ̣ ܠܵܐ ܝܲܗ̣̄ܒܼ ܢܸܥܠܘܿܒܼ ܠܲܟܼ̈ܢܵܘܵܬܹܗ܀ ܫܚܝܼܩ ܥܲܬܿܝܼܪܵܐ ܒܨܸܒܼܬܵܐ ܕܕܲܗܒܼܵܐ ܘܲܕܼܩܸܢ̈ܝܵܢܹܐ:\nܘܥܵܪܩܵܐ ܫܸܢܬܹܗ ܘܐܵܦ (ܡܕܲܝܸܒܼ؟()) ܠܹܗ ܠܦܲܓܼܪܵܐ ܫܲܗܪܵܐ܀ ܘܕܼܘܼܟܲܬܼ ܫܸܢܬܼܵܐ ܠܵܐ ܡܡܲܠܝܵܐ ܠܹܗ ܗܵܝ̇ ܬܸܫܘܝܼܬܼܵܐ:\nܘܗܵܐ ܠܵܐ ܝܵܬܲܪ ܡܸܢܵܗ̇ ܡܸܕܸܡ ܟܲܕܼ ܣܲܓܿܝܼܐܵܐ܀ ܐܸܠܘܼ ܥ̣ܒܲܕܼ ܗ̄ܘ̣ܵܐ ܕܚܲܕܼ ܢܸܕܼܡܲܟܼ ܗ̄ܘ̣ܵܐ ܘܚܲܕܼ ܠܵܐ ܢܸܕܼܡܲܟܼ:\nܗ̤ܘ ܥܵܠܹ̇ܒܼ ܗ̄ܘ̣ܵܐ ܘܗܵܢܵܐ ܥܠܝܼܒܼ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܦܘܼܠܵܓܼܵܐ܀ ܐܸܢܕܹܝܢ ܫܸܢܬܼܵܐ ܕܲܡܢܝܼܚܵܐ ܠܹܗ ܠܦܲܓܼܪܵܐ ܫܲܘܝܵܐ ܗ̣̄ܝ:\nܒܥܲܪܣܵܐ ܕܪܵܡܵܐ ܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܘܠܵܐ ܚܘܼܣܪܵܢܵܐ܀ ܡܘܿܢ ܝܘܼܬܼܪܵܢܵܐ ܒܡܵܐܢܹ̈ܐ ܕܲܟܼܫܹܝܢ ܒܹܝܬܼ ܥܲܬܿܝܼܖܹ̈ܐ:\nܕܠܵܐ ܡܨܸܐ ܟܝܵܢܵܐ() ܕܢܸܛܥܲܢ ܐܸܢܘܿܢ ܐܲܝܟܼ ܨܸܒܼܝܵܢܹܗ܀ ܘܐܸܢ ܚܲܕܼ ܢܲܚܬܵܐ ܠܦܲܓܼܪܵܐ ܢܵܘܣܸܦ ܠܵܐ ܡܩܲܒܸܿܠ ܬܘܼܒܼ:\nܕܝܵܩܲܪ ܠܹܗ ܥܠܵܘܗܝ ܐܵܦ ܫܵܕܹܐ ܠܹܗ ܘܠܵܐ ܛܵܥܹ̇ܢ ܠܹܗ܀","english":"In that high equality of the bed of that rich man, the foolish one begrudges the measure that is not just, that which distributes. And it is not possible that the measure distributes justly. And the equality is nothing for the limbs to receive it. It is not an equality that is beneficial to the body, but a measure. And this one gives to the rich and to the poor. And he caused to pass, he added and gave more to the poor, so that he might be benefited over the equality that is not abundant. The measure is in the body, but the equality is not from the body. And when it is in the body, it does not give victory to its senses. The rich man is buried in the desire for gold and precious stones, and his measure flees and even (devours?) him, the body, the vigil. And the place of the measure, that equality does not fill it. And behold, nothing is more than it when it is abundant. If he had made it so that one would sleep and one would not sleep, that one would conquer and this one would be conquered by the division. Now the measure that benefits the body is equal. In the bed of the high one, there is no increase and no decrease. What increase is there in the vessels that are set in the house of the rich, which cannot be counted, that he might taste as he wishes? And if one adds something to the body, it does not receive again, for it becomes heavy upon him, and he casts it away, and it does not taste it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܢܬܼܵܐ","severity":"info","text":"The Syriac term šettā (measure) is used here in contrast with tešwītā (equality). Jacob distinguishes a physical measure from a spiritual equality, a key theological move in the passage.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܸܫܘܝܼܬܼܵܐ","severity":"info","text":"Tešwītā (equality) is a central concept in Jacob’s argument, denoting a divinely ordained balance that transcends material distribution. It is not a bodily property but a spiritual principle.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܪܣܵܐ","severity":"info","text":"The ‘bed of the rich man’ (ʿarsā d-ʿattīrā) likely alludes to the luxurious couches of the wealthy in late antique Syriac ascetic literature, symbolizing worldly excess and the futility of material accumulation.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the extended metaphor of the ladder and the sun from the previous section, now shifting to a contrast between measure and equality, and between rich and poor, to illustrate the spiritual principle of divine impartiality.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܕܲܝܸܒܼ","severity":"caution","text":"The verb mdayyeb (devours?) is uncertain in the manuscript; the reading is conjectural. The sense may be that the rich man’s measure ‘consumes’ him, but the text is corrupt at this point.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of mdayyeb (devours?) is uncertain; the text may be corrupt. The contrast between šettā and tešwītā is clear, but the exact relationship between the body and equality is left somewhat open."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܘܪܸܒܿܘܿ ܠܒܼܘܼ̈ܫܝܼܢ ܐܸܠܘܼ ܐܝܼܬܼ ܠܹܗ ܚܲܕܼ ܗ̣̄ܘ ܒܵܥܹ̇ܐ:\nܦܲܓܼܪܵܐ ܕܛܲܖ̈ܦܹܐ ܕܬܹܐܢܹ̈ܐ ܣܦܲܩ̣() ܠܹܗ ܟܲܕܼ ܐܸܬܼܦܲܪܣܝܼ܀ ܘܲܟܼܡܵܐ ܕܢܸܗܘܘܿܢ ܝܲܬܿܝܼܪ ܡ̣ܢ ܚܲܕܼ ܝܲܬܿܝܼܖܹ̈ܐ() ܐ̄ܢܘܿܢ:\nܕܦܲܓܼܪܵܐ ܠܒܼܘܼܫܵܐ ܠܵܐ ܬܵܒܲܥ̇ ܠܵܟܼ ܐܸܠܵܐ ܐܸܢ ܚܲܕܼ܀ ܘܲܕܼܠܵܐ ܡܸܫܟܲܚ ܦܲܓܼܪܵܐ ܕܢܸܛܥܲܢ ܬܘܼܒܼ ܝܲܬܝܼܪܵܐ:\nܗܵܐ ܝܲܥܢܘܼܬܼܵܐ ܥܵܦܵܐ ܘܣܵܝ̇ܡܵܐ ܘܟܼܵܫ̇ܝܵܐ ܥܲܝ̈ܒܹܐ܀ ܗܵܐ ܡܸܣ̈ܟܹܿܢܹܐ ܒܫܘܼܩܹ̈ܐ ܫܠܝܼܚܝܼܢ ܐܲܝܟܼ ܚܲܝ̈ܘܵܬܼܵܐ:\nܘܣܵܣܵܐ ܒܥܲܝܒܹ̈ܐ ܢܵܦܹ̇ܠ ܒܵܪܹܡ ܒܹܝܬܼ ܥܲܬܿܝܼܖܹ̈ܐ܀ ܐܲܠܵܗܵܐ ܕܹܝܢ ܠܵܐ ܗܵܟܲܢܵܐ ܒܪܵܐ ܥܲܬܿܝܼܖܹ̈ܐ:\nܕܢܸܗܘܘܿܢ ܝܲܥܢܝܼܢ ܘܚܲܪܡܝܼܢ ܘܲܫܠܹܝܢ ܡ̣ܢ ܛܵܒܼ̈ܵܬܼܵܐ܀ ܐܸܠܵܐ ܕܢܸܗܘܘܿܢ ܚܲܝܘܼܣܬܼܵܢܝܼܢ ܘܲܡܪܲܚܡܵܢܝܼܢ:\nܘܲܠܡܸܣ̈ܟܹܢܹܐ ܡܡܲܠܹܝܢ ܟܠܗܹܝܢ ܚܲܣܝܼܖ̈ܵܬܼܗܘܿܢ܀ ܘܢܸܗܘܘܿܢ ܝܵܗ̇ܒܿܝܼܢ ܠܒܼܘܼܫܵܐ ܒܥܲܪܝܵܐ ܠܐܲܝܢܵܐ ܕܲܫܠܝܼܚ:\nܡ̣ܢ ܥܲܝܒܲܝ̈ܗܘܿܢ ܐܵܦ ܬܲܟܼܣܝܼܬܼܵܐ() ܠܥܲܖ̈ܛܸܠܵܝܹܐ܀ ܘܢܸܗܘܸܐ ܝܵܕܲܥ̇ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܕܐܝܼܬܼ ܠܹܗ ܕܲܗܒܼܵܐ:\nܕܪܲܒܿ ܒܲܝܬܵܐ ܥܒܼܝܼܕܼ ܠܲܟܼ̈ܢܵܘܵܬܹܗ ܢܦܲܪܢܸܣ ܐܸܢܘܿܢ܀ ܘܢܸܗܘܸܐ ܕܵܚܹ̇ܠ ܕܐܝܼܬܼ ܠܹܗ ܕܢܸܥܒܸܿܕܼ ܐܵܦ ܚܘܼܫܒܵܢܵܐ:\nܕܟܼܠܡܘܿܢ ܕܲܩܢ̣ܵܐ ܐܲܝܟܲܢ ܦܲܪܢܸܣ ܠܲܟܼ̈ܢܵܘܵܬܹܗ܀ ܘܐܸܠܵܐ ܡܪܲܚܸܡ ܠܵܐ ܦܵܓܼܥ̇ܝܼܢ ܒܹܗ ܖ̈ܲܚܡܹܐ ܬܲܡܵܢ:\nܘܣܵܗ̈ܕܵܢ ܗܵܠܹܝܢ ܕܐܸܬܼܡܲܠܲܠ ܗ̣̄ܘܲܝ̈ ܡ̣ܢ ܐܲܒܼܪܵܗܵܡ܀ ܐܸܢ ܛܵܒܼ̈ܵܬܹܗ ܗ̤ܘ ܒܲܠܚܘܿܕܼܵܘܗܝ ܩܲܒܸܿܠ̣ ܐܸܢܹܝܢ:\nܠܛܘܼܦܬܼܵܐ ܕܡܲܝ̈ܵܐ ܗܵܘܹ̇ܐ ܣܢܝܼܩܵܐ ܘܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܹܗ܀ ܘܡܸܛܠܗܵܢܵܐ ܐܵܦ ܛܘܼܒܲܝܗܘܿܢ ܠܲܡܖ̈ܲܚܡܵܢܹܐ:\nܟܬܼܝܼܒܼ ܒܲܣܒܲܪܬܼܵܐ ܕܲܥܠܲܝܗܘܿܢ ܠܲܡ ܢܸܗܘܘܿܢ ܖ̈ܲܚܡܹܐ܀","english":"And the garments of the rich man, if he had but one, he would desire. The body of the branches of the fig trees sufficed him when it was spread out. And however much more than one of the excesses, the body of the garment does not follow you except one. And the body cannot taste again the excess. Behold, equality covers and places and conceals the blemishes. Behold, the poor in the streets are sent forth like beasts. And a moth falls in the blemishes, yet among the rich. But God did not create the rich in this way, that they should be equal and excommunicated and cease from good things. But that they should be merciful and compassionate, and fill all the lacks of the poor. And they give clothing to the naked, to the one who is sent forth from their blemishes, even a covering to the naked. And that rich man who has gold would know that the steward of the house has spread out his coverings for him. And he who has would fear that he might also make a thought, that everyone who is upright, as he spreads out his coverings. And if he does not have mercy, the mercies do not touch him there. And these witnesses that were spoken of from Abraham. If his good deeds he alone receives them, to the abundance of waters it becomes closed, and it does not give to him. And because of this, even the blessedness of the merciful is written in the Gospel, that for them there are mercies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܓܼܪܵܐ ܕܛܲܖ̈ܦܹܐ ܕܬܹܐܢܹ̈ܐ","severity":"info","text":"The phrase 'body of the branches of the fig trees' is a metaphor for a simple, natural covering, contrasting with rich garments.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܒܼ ܒܲܣܒܲܪܬܼܵܐ","severity":"info","text":"The reference to the Gospel (ܣܒܲܪܬܼܵܐ) likely alludes to Matthew 25:31–46 or Luke 10:30–37, where mercy toward the poor is blessed.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Abraham is invoked as a model of hospitality and mercy, a common typology in Syriac literature for virtuous wealth distribution.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a critique of unequal distribution to a positive exhortation for the rich to emulate God's mercy, forming a rhetorical contrast.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܡܵܐ ܕܢܸܗܘܘܿܢ ܝܲܬܿܝܼܪ ܡ̣ܢ ܚܲܕܼ ܝܲܬܿܝܼܖܹ̈ܐ","severity":"caution","text":"The Syriac here is textually uncertain; the phrase 'more than one of the excesses' may be corrupt or elliptical, obscuring the intended contrast.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the steward of the house' (ܪܲܒܿ ܒܲܝܬܵܐ) is ambiguous: it may refer to a human manager or allegorically to divine providence.","The phrase 'these witnesses that were spoken of from Abraham' could refer to biblical figures or to earlier arguments in the text."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܚܵܘܒܲܬܼ ܓܵܘܵܐ ܕܲܢܪܲܚܸܡ ܐ̄ܢܵܫ ܥܲܠ ܒܲܪ ܒܸܣܪܹܗ:\nܘܐܸܠܵܐ ܡܪܲܚܸܡ ܢܸܒܼܠܲܥ ܐܝܼܬܼ ܠܹܗ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܠܵܐ ܠܲܡ ܬܲܗܡܸܐ ܡ̣ܢ ܒܲܪ ܒܸܣܪܵܟܼ ܡܵܪܝܵܐ ܡܲܠܸܠ̣:\nܐܲܥܗܕܼܵܟܼ ܓܒܼܝܼܠܬܵܟܼ ܕܲܠܡܵܐ ܬܸܛܥܸܐ ܕܒܲܪ ܓܸܢܣܵܟܼ ܗ̄ܘ̣܀ ܠܵܘ ܠܲܡ ܕܲܗܒܼܵܐ ܗ̄ܘ̣ ܓܘܼܫܡܵܟܼ ܕܝܼܠܵܟܼ ܘܕܼܝܼܠܹܗ ܛܝܼܢܵܐ:\nܐܸܠܵܐ ܛܝܼܢܵܐ ܓܒܼܝܼܠܵܐ ܐܝܼܬܲܝܟ ܐܵܦ ܐܲܢ̄ܬܿ ܐܵܦ ܗ̤ܘ܀ ܘܒܲܪ ܓܸܢܣܵܟܼ ܗ̄ܘ̣ ܗܵܘ̇ ܡܸܣܟܹܢܵܐ ܕܲܫܕܸܐ ܘܲܫܠܝܼܚ:\nܣܛܝܼ ܥܒܸܕܼ ܖ̈ܲܚܡܹܐ ܥܲܠ ܒܲܪ ܒܸܣܪܵܟܼ ܘܟܸܢ ܥܵܒ݁ܲܪ ܐܲܢ̄ܬܿ܀ ܐܵܕܼܵܡ ܐܲܒܼܵܐ ܕܟܼܠܲܢ ܐܵܘܠܸܕܼ ܐܵܦ ܠܵܟܼ ܐܵܘܠܸܕܼ:\nܘܐܲܚܹ̈ܐ ܐܲܢ̄ܬܿܘܿܢ ܐܘܿ ܥܲܬܿܝܼܪܵܐ ܚܘܼܣ ܥܲܠ ܐܲܚܘܼܟܼ܀ ܚܙܝܼ ܠܐܲܠܵܗܵܐ ܐܲܝܟܼ ܗܵܘ̇ ܕܝܼܠܵܟܼ ܝܲܗ̣̄ܒܼ ܠܹܗ ܓܘܼܫܡܵܐ:\nܐܵܦ ܨܘܼܖ̈ܵܬܹܗ ܐܵܦ ܗܲܕܵܡܵܘ̈ܗܝ ܕܝܼܠܵܟܼ ܐܸܢܘܿܢ܀ ܗܵܠ ܠܵܟܼ ܕܵܡܹ̇ܐ ܐܵܦ ܐܸܬܼܓܲܠܝܲܬ̤ ܕܐܲܚܘܼܟܼ ܐܝܼܬܼܵܘܗܝ:\nܘܲܕܼܠܵܐ ܬܲܗܡܸܐ ܡ̣ܢ ܒܲܪ ܒܸܣܪܵܟܼ ܠܵܟܼ ܡܸܬܼܐܲܡܪܵܐ܀ ܠܵܘ ܢܘܼܟܼܪܵܝܵܐ ܗ̄ܘ̣ ܬܲܗܡܸܐ ܡܸܢܹܗ ܩܲܪܝܼܒܼܵܟܼ ܗ̄ܘ̣:\nܘܲܠܩܲܪܝܼܒܼܵܟܼ ܟܬܼܝܼܒܼ ܕܐܲܝܟܼ ܢܲܦ̮ܫܵܟܼ ܬܸܗܘܸܐ ܪܵܚܹ̇ܡ܀ ܘܐܸܢ ܥܲܠ ܓܸܢܣܵܟܼ ܠܵܐ ܚܵܐܹ̇ܣ ܐܲܢ̄ܬܿ ܡܵܐ ܕܐܸܫܬܲܦܲܠ:\nܥܒܸܕܼ ܐܝܼܩܵܪܵܐ ܠܨܲܠܡܹܗ ܕܡܵܪܵܟܼ ܐܲܝܟܼ ܦܵܪܘܿܫܵܐ܀ ܘܐܸܢ ܕܬܸܬܼܪܲܚܲܡ ܥܲܠ ܡܸܣܟܹܿܢܵܐ ܠܵܐ ܪܵܓܵܐ ܠܵܟܼ:\nܨܠܸܡ ܐܲܠܵܗܵܐ ܝܲܩܲܪ ܨܲܠܡܵܗ̇ ܕܗܵܝ̇ ܪܲܒܿܘܼܬܼܵܐ܀ ܘܐܸܢ ܠܲܟܼܬܼܵܒܹܗ ܕܡܘܼܫܹܐ ܛܥܲܝܬܵܝܗܝ ܡܵܢ ܡܲܠܸܦ ܠܵܟܼ:\nܠܐܸܡܵܐ ܚܕܲܬܵܐ ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ ܚܙܝܼ ܠܵܐ ܬܸܛܥܸܐ܀ ܗܵܐ ܠܲܡܫܝܼܚܵܐ ܠܒܼܝܼܫ ܡܸܣܟܹܿܢܵܐ ܐܲܝܟܼ ܕܲܠܒܼܝܼܫ ܐܲܢ̄ܬܿ:\nܘܡ̣ܢ ܓܵܘ ܡܲܝ̈ܵܐ ܐܲܚܵܘ̈ܗܝ ܐܲܢ̄ܬܿܘܿܢ ܕܝܼܚܝܼܕܼܵܝܵܐ܀","english":"The sin of the heart is to love the son of his own flesh more than another. But if he loves, he has swallowed from bitterness. Do not wonder at the son of your flesh, O Lord, I speak. I remind you of your creation, lest you err that he is of your kind. It is not gold that your body is, yours and his, clay. Rather, you are both fashioned clay, both you and he. And he is of your kind, that wretched one who is cast off and abandoned. Turn aside, make mercy for the son of your flesh, and then you will pass on. Adam, the father of all, begot you also. And you are brothers, O rich one, have pity on your brother. See God, as it were, gave him a body like yours. Both his forms and his limbs are yours. Behold, it is revealed to you that he is your brother. And without wondering at the son of your flesh, it is said to you. It is not a stranger from whom you wonder, he is your relative. And for your relative it is written that you should be compassionate as for yourself. And if you do not pity your kind when he is abased, do honor to the image of your Lord as a divider. And if you have compassion on the wretched one, do not be anxious for yourself. God has honored the image of that greatness. And if you have forgotten the writing of Moses, the new mother of baptism teaches you: see, do not err. Behold, the Messiah, clothed in wretchedness as you are clothed, and from within the waters, your brothers are the only ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the theme of equality and compassion, urging the rich to see the poor as brothers made of the same clay, and to honor the image of God in them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܝܼܢܵܐ","severity":"info","text":"The Syriac word ܛܝܼܢܵܐ (ṭīʿā) means 'clay' or 'mud,' emphasizing the shared material origin of all humans, contrasting with the earlier mention of gold.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"The reference to 'the writing of Moses' likely alludes to the Torah, specifically the creation account in Genesis, where Adam is the father of all humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The 'new mother of baptism' refers to the baptismal font as a source of spiritual rebirth, a common metaphor in Syriac Christianity, teaching equality before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܣܟܹܿܢܵܐ","severity":"info","text":"The description of the Messiah 'clothed in wretchedness' parallels the earlier depiction of the poor man's garments, reinforcing the theme of humility and shared humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܵܪܘܿܫܵܐ","severity":"caution","text":"The term ܦܵܪܘܿܫܵܐ (pārōšā) is ambiguous: it can mean 'divider' or 'interpreter'; here it likely means 'divider' in the sense of one who distinguishes or honors the image of God, but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as a divider' (ܐܲܝܟܼ ܦܵܪܘܿܫܵܐ) is ambiguous; it may mean 'as one who distinguishes' or 'as an interpreter,' but the context of honoring the image suggests a role of discerning the divine in the poor.","The final clause 'your brothers are the only ones' (ܐܲܚܵܘ̈ܗܝ ܐܲܢ̄ܬܿܘܿܢ ܕܝܼܚܝܼܕܼܵܝܵܐ) is elliptical; it likely means that from the baptismal waters, the only ones who are your brothers are the solitary (i.e., the virgins), but the syntax is compressed."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܐܵܘ ܠܵܐ ܬܲܗܡܸܐ ܡ̣ܢ ܒܲܪ ܒܸܣܪܵܟܼ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ:\nܐܵܘ ܥܲܠ ܕܐܝܼܬܼܵܘܗܝ ܨܲܠܡܹܗ() ܕܪܲܒܵܐ ܥܒܸܕܼ ܐܝܼܩܵܪܵܐ܀ ܐܵܘ ܥܲܠ ܕܲܠܒܼܝܼܫ ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ ܘܐܝܼܬܼܵܘܗܝ ܐܲܚܘܼܟܼ:\nܝܑܼܨܿܦ ܕܝܼܠܹܗ ܕܠܵܐ ܬܸܬܼܩܲܛܪܲܓܼ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ܀ ܒܓܼܘܼܫܡܹܗ ܕܥܵܠܡܵܐ ܗܵܐ ܣܕܼܝܼܪܝܼܢ ܐܢ̄ܬܿܘܿܢ ܐܲܝܟܼ ܗܲܕܵܡܹ̈ܐ:\nܐܵܦ ܥܲܬܿܝܼܪܵܐ ܐܵܦ ܡܸܣܟܹܢܵܐ ܘܚܲܕܼ ܗ̄ܘ̣ ܦܲܓܼܪܵܐ܀ ܐܘܿ ܥܲܬܿܝܼܪܵܐ ܩܢܝܼ ܒܹܗ ܒܥܵܠܡܵܐ ܡܪܲܚܡܵܢܘܼܬܼܵܐ:\nܘܐܲܢ̄ܬܿ ܡܸܣܟܹܿܢܵܐ ܚܙܝܼ ܠܵܐ ܬܪܲܛܸܢ ܥܲܠ ܒܵܪܘܿܝܵܐ܀ ܫܒܼܝܼܚ ܒܵܪܘܿܝܵܐ ܕܲܥ̣ܒܲܕܼ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ:\nܕܡ̣ܢ ܥܲܬܿܝܼܖܹ̈ܐ ܘܡ̣ܢ ܡܸܣ̈ܟܹܿܢܹܐ ܠܹܗ ܬܸܫܒܿܘܿܚܬܵܐ܀","english":"Or do not wonder at the son of your flesh, as it is written. Or at him whose image the Great One made, he has done honor. Or at him who is clothed in baptism and is your brother. It is fitting that he not be cut off from the Church. In the body of the world, behold, the orders are arranged like members. Both the rich and the poor are one body. O rich one, be merciful in the world through love. And you, poor one, see, do not murmur against the Creator. Praised is the Creator who made wealth and poverty, for from the rich and from the poor is his praise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage extends the previous argument against excessive love for one's own child, now urging the reader not to be astonished at the son of his flesh, as if that son were a different kind of being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The Syriac word ܡܲܥܡܘܿܕܼܝܼܬܼܵܐ (maʿmudiyta) means 'baptism'. Here it refers to the baptismal garment or the state of being baptized, marking the person as a spiritual brother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟܼ ܕܲܟܼܬܼܝܼܒܼ","severity":"info","text":"The phrase 'as it is written' (ܐܲܝܟܼ ܕܲܟܼܬܼܝܼܒܼ) signals a scriptural citation, likely alluding to a passage such as 1 Corinthians 12:12-27 on the body of the world and its members, though no direct quote is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The image of the rich and poor as members of one body reflects a common patristic and Syriac theme of social unity within the Church, often used to discourage murmuring against God's providential ordering of wealth and poverty.","cites":[{"key":"ed:dsc-366","label":"source edition: On Godly Virginity","url":"https://syriaccorpus.org/366"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of the work shifts from direct address to a series of apostrophes ('O rich one', 'you, poor one'), concluding with a doxology praising the Creator for both wealth and poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some orthographic irregularities (e.g., ܐܵܘ repeated, ܐܲܟܼܡܵܐ for ܐܲܝܟܼ ܕ), which may reflect scribal variation or dialectal features; the sense remains clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as it is written' (ܐܲܝܟܼ ܕܲܟܼܬܼܝܼܒܼ) may refer to a specific biblical verse or to a general principle; the exact reference is not identified.","The term 'son of your flesh' (ܒܲܪ ܒܸܣܪܵܟܼ) could be read literally as biological son or metaphorically as any fleshly attachment."],"confidence":"high","notes":[]}]}