{"slug":"dsc-367","id":"syriac:dsc:dsc-367","title":"On the Power of Repentance","title_source":"On the Power of Repentance","author":"Jacob of Serugh","genre":"other","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:38Z","cost_usd":0.011552},"source":{"registry_id":"syriac:dsc:dsc-367","work_id":"dsc-367","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/367"},"stats":{"passages":18,"english_words":4867,"coptic_letters":0,"source_letters":10555,"commentary_units":102,"commentary_kinds":8,"derived_notes":0,"ambiguities":30,"work_notes":4,"external_links":3,"timeline":5},"summary":{"work":"dsc-367","abstract":"Jacob of Serugh's metrical homily 'On the Power of Repentance' explores repentance as a transformative, divine force that enables the believer to return from sin to God. Written in Syriac during his episcopate at Batnan (late 5th–early 6th century), the work employs vivid imagery—the world as a dream and a snare—to contrast earthly illusion with spiritual reality. It emphasizes human free will (ḥērūṯā) and the necessity of divine grace, framing repentance as both a personal turning and a cosmic restoration. The homily survives in multiple West Syriac manuscripts and was later incorporated into the East Syriac liturgical cycle for the Fast of Nineveh, influencing monastic anthologies.","historical_context":"Jacob of Serugh (c. 451–521 CE) composed this memra during his tenure as bishop of Batnan (Serugh) in the late 5th or early 6th century. The work reflects the Syriac Christian tradition of the Roman–Sasanian borderlands, where monastic communities emphasized asceticism and repentance. The text survives in several West Syriac manuscripts, the earliest from the 6th–7th centuries, indicating a continuous liturgical and monastic readership. Its incorporation into the East Syriac Fast of Nineveh liturgy suggests later cross-ecclesial reception. The homily's genre—a metrical homily (memra)—was typical of Jacob's corpus, which includes over 700 such works. The Syriac term d-taybūṯā (repentance) carries the root sense of 'return', aligning with Jacob's soteriology of human free will and divine grace. The edition collates three West Syriac witnesses, with lacunae silently supplied from a later manuscript.","significance":"This homily is a key witness to Jacob of Serugh's theology of repentance as a dynamic, grace-enabled return to God, distinct from mere penitential practice. It influenced later Syriac monastic anthologies and liturgical traditions, particularly the East Syriac Fast of Nineveh. The work also parallels themes in Ephrem and the Odes of Solomon, situating it within a broader Syriac ascetic and mystical heritage.","timeline":[{"date":"c. 451–521 CE","event":"Life of Jacob of Serugh, bishop of Batnan"},{"date":"Late 5th–early 6th c.","event":"Composition of 'On the Power of Repentance'"},{"date":"6th–7th c.","event":"Earliest surviving Syriac manuscripts"},{"date":"Medieval period","event":"Incorporation into East Syriac Fast of Nineveh liturgy"},{"date":"Modern","event":"Collation of three West Syriac witnesses for edition"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Repentance","relation":"Shares imagery of world as dream and ascetic tropes","key":"","label":null,"url":null},{"work":"Odes of Solomon","relation":"Parallels theme of worldly illusion vs. spiritual reality","key":"","label":null,"url":null},{"work":"Jacob of Serugh, On the Nativity","relation":"Another memra by Jacob, same homiletic style","key":"","label":null,"url":null},{"work":"Syriac monastic anthologies (e.g., Book of Steps)","relation":"Influenced by Jacob's emphasis on repentance","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition of the work"},{"key":"wikipedia:Fast of Nineveh","label":"Fast of Nineveh","url":"https://en.wikipedia.org/wiki/Fast_of_Nineveh","reason":"Liturgical context for the homily's use"}],"cautions":["The exact date of composition is not known; it is assigned to Jacob's episcopate (c. 502–521) based on internal references and corpus analysis.","The edition silently supplies lacunae from a later manuscript; readers should consult textual notes for details.","The earliest manuscripts are 6th–7th century, leaving a gap of up to a century from composition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000456,"generated":"2026-11-15T02:40:37Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/367"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8848"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-367","status":"warn","blocking":[],"warnings":[{"code":"commentary-length","i":"12"}],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":102,"english_words":4867,"source_letters":16620,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) composed this metrical homily during his episcopate at Batnan. The dating rests on internal references to contemporary monastic repentance practices and on the broader corpus of Jacob’s known works.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the earliest from the 6th–7th centuries. The present edition is based on a collation of three West Syriac witnesses, with variant readings noted in the apparatus.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was incorporated into the East Syriac liturgical cycle for the Fast of Nineveh, where it is read on the third day. Its emphasis on repentance as transformative power influenced later Syriac monastic anthologies.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for the few lacunae in the base manuscript; these are silently supplied from a later witness. Readers should consult the textual notes for details.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-367":{"label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}},"segments":[{"i":1,"ref":"p1","source":"ܕܝܼܠܹܗ ܕܡܵܪܝ ܝܲܥܩܘܿܒܼ ܡܐܡܪܐ .ܟܚ. ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ. ܚܙܵܬܹܗ ܕܥܵܠܡܵܐ ܬܘܼ̈ܟܹܐ ܡܲܠܝܵܐ ܠܲܕܼܚܵܐܲܪ ܒܹܗ:\nܒܵܟܼ ܡܵܪܝ ܐܹܚܘܼܪ ܕܲܡܠܹܝܬܿ ܫܘܼܦܖܹ̈ܐ ܠܲܕܼܚܵܐܲܪ ܒܵܟܼ܀ ܚܸܫܘܿܟܼ ܥܵܠܡܵܐ ܘܲܒܼܬܼܘܼ̈ܩܠܵܬܼܵܐ ܣܪܝܼܓܼܵܐ ܐܘܼܪܚܹܗ:\nܒܢܘܼܗܪܵܟܼ ܡܵܪܲܢ ܐܸܪܕܸܐ ܥܲܡܵܟܼ ܠܐܲܬܼܪܹܗ ܕܐܲܒܼܘܼܟܼ܀ ܚܸܠܡܵܐ ܗ̣̄ܘ ܥܵܠܡܵܐ ܘܲܕܿܛܵܥܹ̇ܐ ܒܹܗ ܬܘܵܬܼܵܐ ܡܸܫܟܲܚ:\nܐܲܥܝܼܪ ܠܲܢ ܡܵܪܝ ܕܐܲܢ̄ܬܿ ܗ̣̄ܘ ܨܲܦܪܵܐ ܡܥܝܼܪ ܛܲܒܿܝܼ̈ܥܹܐ܀ ܐܘܼܪܚܹܗ ܕܥܵܠܡܵܐ ܦܲܚ̈ܬܹܐ ܘܦܲܚܹ̈ܐ ܡܲܠܝܵܐ ܟ̱ܠܵܗ̇:\nܗ̤ܘܝܼ ܠܲܢ ܐܘܼܪܚܵܐ ܒܪܵܐ ܢܲܗܝܼܪܵܐ ܘܲܢܗܲܠܸܟܼ ܒܵܟܼ܀ ܒܥܸܒܼܖܹ̈ܐ ܕܥܵܠܡܵܐ ܕܲܓܵܠܘܼܬܼܵܐ ܘܡܲܣܲܒܼ ܒܐܲܦܹ̈ܐ:\nܚܛܝܼܬܼܵܐ ܠܡܹܐܢܹܗ ܬܹܐܓܼܘܼܪܬܹܗ ܕܹܝܢ ܟܠ ܚܘܼܣܖ̈ܵܢܹܐ܀ ܒܖܹ̈ܫܵܘܗܝ ܫܘܼܚܕܵܐ ܘܲܒܼܕܲܝܵܢܵܘ̈ܗܝ ܓܲܢܵܒܼܘܼܬܼܵܐ:\nܒܫܘܼܩܵܘ̈ܗܝ ܥܵܘ̣ܠܵܐ ܘܒܲܟܼܢܘܼ̈ܫܵܬܹܗ ܡܲܣܲܒܼ ܒܐܲܦܹ̈ܐ܀ ܫܠܵܡܹܗ ܢܵܟܹ̇ܠ ܚܘܼܒܹܗ ܚܵܢܹ̇ܩ ܫܘܼܦܪܹܗ ܡܲܛܥܸܐ:\nܟ̱ܠܹܗ ܡܲܪܝܼܪ ܘܲܡܠܸܐ ܘܵܝܹ̈ܐ ܠܲܕܼܪܵܚܹ̇ܡ ܠܹܗ܀ ܥܲܠ ܡܲܛ̈ܪܵܬܹܗ ܫܹܐܕܹ̈ܐ ܩܵܝ̇ܡܝܼܢ ܒܢܲܝ̈ ܚܸܫܘܿܟܼܵܐ:\nܘܨܵܠܹ̇ܝܢ ܦܲܚܹ̈ܐ ܘܛܵܡ̇ܪܝܼܢ ܢܸܫ̈ܒܹܐ ܠܲܕܼܪܵܕܹܐ ܒܹܗ܀ ܠܐܘܼܪܚܵܐ ܕܩܘܼܫܬܵܐ ܚܲܦܝܘܼܗ̇ ܫܹܐܕܹ̈ܐ ܒܠܘܼܬܵܟܲܝ̈ܗܘܿܢ:\nܕܠܵܐ ܢܸܚܙܸܐ ܐ̄ܢܵܫ ܦܲܚܵܐ ܘܢܸܣܛܸܐ ܕܠܵܐ ܢܸܦܸܠ ܒܹܗ܀ ܚܹܐܪܘܼܬܼܵܐ ܕܹܝܢ ܒܸܛܠܲܬ̤ ܕܸܡܟܲܬ̤ ܡ̣ܢ ܛܲܒܼ̈ܵܬܼܵܐ:\nܘܗܵܐ ܥܝܼܪ ܥܵܘ̣ܠܵܐ ܘܲܚܢܝܼܩܵܐ ܒܹܗ ܒܪܝܼܬܼܵܐ ܟ̱ܠܵܗ̇܀ ܟܠܢܵܫ ܡܵܘܫܸܛ ܪܸܓܼܠܹܗ ܒܦܲܚܵܐ ܕܗ̤ܘ ܢܸܦܸܠ ܒܹܗ:\nܠܵܘ ܓܹܝܪ ܦܲܚܵܐ ܪܵܗܹ̇ܛ ܨܵܐܹ̇ܕܼ ܠܲܕܼܢܵܦܹ̇ܠ ܒܹܗ܀ ܡܸܫܕܲܠ ܫܵܕܹܠ ܘܲܡܫܲܓܵܫܘܼ ܡܫܲܓܸܫ ܒܝܼܫܵܐ:\nܠܵܐ ܓܹܝܪ ܡܸܫܟܲܚ ܕܲܠܚܹܐܪܘܼܬܼܵܐ ܒܥܘܼܫܢܵܐ ܢܸܙܟܸܿܐ܀","english":"Of Mar Jacob, Memra 28, On the Power of Repentance. The vision of the world is full of snares for him who enters it.\n\nWeep, my Lord, for you have filled the snares for him who enters you. The world is darkness, and its path is void of hopes.\n\nBy your light, my Lord, guide him with you to the place of your Father. The world is a dream, and in it a straying one finds a dwelling.\n\nAwaken for us, my Lord, for you are the dawn that awakens the natures. The path of the world is full of traps and snares.\n\nBe for us a path, a clear way, and walk in you. In the passages of the world, falsehood and deception take hold of faces.\n\nSin, to its belly, its merchandise is all losses. On its heads is bribery, and on its judges, theft.\n\nIn its streets is iniquity, and in its marketplaces, deception takes hold of faces. Its peace consumes its love, its beauty leads astray.\n\nAll of it is bitter and full of woe for those who love it. At its gates, demons stand in the darkness.\n\nAnd they set snares and hide pits for those who enter it. The path of truth, demons have covered with their filth,\n\nso that no man may see a snare and turn aside, and not fall into it. Freedom, however, has been abolished, it has slept with the good,\n\nand behold, iniquity and oppression are awake in all of creation. Every man stretches his foot into the snare that he falls into,\n\nfor the snare does not run to hunt him who falls into it. The evil one casts and casts down, and disturbs and disturbs,\n\nfor he is not able to overcome freedom by force.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ (d-taybūṯā) is rendered 'repentance' in the title, but its root (twb) carries the sense of 'return' or 'turning back', a key theological concept in Jacob of Serugh.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens the memra with a series of apostrophes to 'my Lord' (Mār(y) ʾeḥōr), establishing a dialogic frame between the speaker and Christ, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the world as a place of snares (ܦܲܚ̈ܬܹܐ, paḥḥē) and traps reflects a common ascetic trope in Syriac literature, where the world is a deceptive realm from which the believer must be awakened by divine light.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'the world is a dream' (ܚܸܠܡܵܐ ܗ̣̄ܘ ܥܵܠܡܵܐ) parallels similar statements in the Syriac tradition, e.g., in the Odes of Solomon and Ephrem, where worldly existence is illusory compared to spiritual reality.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The term ܚܹܐܪܘܼܬܼܵܐ (ḥērūṯā) means 'freedom' and here refers to human free will, which Jacob asserts cannot be overcome by force, a key point in his soteriology.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text shows some orthographic variation (e.g., ܒܼܬܼܘܼ̈ܩܠܵܬܼܵܐ for 'hopes'), which may reflect scribal transmission; the English draft smooths these without comment.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my Lord' (Mār(y) ʾeḥōr) is ambiguous: it could refer to Christ or to a spiritual guide, though the context favors Christ as the divine addressee."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡܟܲܣܸܐ ܦܲܚܵܘ̈ܗܝ ܘܐܲܝܢܵܐ ܕܨܵܒܹ̇ܐ ܢܸܚܙܸܐ ܐܸܢܘܿܢ:\nܡܲܣܛܸܐ ܘܥܵܒ݁ܲܪ ܘܲܡܒܲܙܲܚ ܒܹܗ ܒܦܲܚܵܐ ܕܲܛܡܝܼܪ܀ ܠܵܘ ܓܹܝܪ ܟܠܢܵܫ ܝܵܨܹ̇ܦ ܚܵܐܲܪ ܢܸܚܙܸܐ ܦܲܚܵܐ:\nܘܐܸܠܘܼ ܒܵܥܹ̇ܐ ܥܵܒ݁ܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܘܠܵܐ ܡܲܟܸܿܐ ܠܹܗ܀ ܛܘܼܥܝܲܝ ܪܲܒܿܬܼܵܐ ܦܵܪܣܝܼܢ ܫܹܐܕܹ̈ܐ ܥܲܠ ܐܘܼܖ̈ܚܵܬܼܵܐ:\nܘܲܕܿܛܘܼܥܝܲܝ ܗ̣̄ܝ ܟܠܢܵܫ ܝܵܕܲܥ̇ ܐܸܢ ܗ̤ܘ ܕܨܵܒܹ̇ܐ܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܲܒܼܫܘܼܠܵܡܵܐ ܕܚܲܝܹ̈ܐ ܡܵܘܬܵܐ ܗ̄ܘ̣:\nܘܐܲܝܟܼ ܨܵܦܲܚܬܵܐ ܗ̄ܘ̣ ܝܵܘܡܵܐ ܕܩܸܨܵܐ ܠܥܸܠ ܡ̣ܢ ܪܹܫܹܗ܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܥܵܠܡܵܐ ܚܸܠܡܵܐ ܗ̄ܘ̣ ܐܵܦ ܛܸܠܵܠܵܐ:\nܘܲܡܫܲܢܸܐ ܠܹܗ ܘܠܵܐ ܡܸܬܼܩܲܕܸܐ ܨܹܝܕܼ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܐܘܼܪܚܹܗ ܕܥܵܠܡܵܐ ܠܩܲܒܼܪܵܐ ܣܝܼܡܵܐ:\nܡܵܘܚܲܪ ܩܲܠܝܼܠ ܩܲܕܸܡ ܩܲܠܝܼܠ ܗܵܐ ܬܲܡܵܢ ܗ̄ܘ̣܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܐܸܢ ܖܸ̈ܒܿܘܵܬܼܵܐ ܕܟܲܟܿܖܹ̈ܐ ܢܸܩܢܸܐ:\nܠܩܲܒܼܪܵܐ ܕܢܸܥܘܿܠ ܥܲܡܹܗ ܡܸܕܸܡ ܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܹܗ܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܐܵܦܸܢ ܢܸܥܬܲܪ ܐܲܝܟܼ ܐܝܼܡܵܡܵܐ:\nܥܘܼܬܼܪܹܗ ܡܸܢܹܗ ܒܥܸܕܵܢ ܡܵܘܬܹܗ ܗܵܪܟܵܐ ܦܵܐܹ̇ܫ܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܐܸܠ̣ܘ ܝܵܗܹ̇ܒܼ ܟ̱ܠܹܗ ܕܲܗܒܹܗ:\nܒܥܸܕܵܢ ܩܸܨܹܗ ܠܵܐ ܡܸܬܼܩܲܒܲܠ ܫܘܼܚܕܵܐ ܡܸܢܹܗ܀ ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇ ܕܛܵܒܼܵܐ ܒܬܼܘܼܠܬܵܐ ܡ̣ܢ ܙܵܢܝܼܬܼܵܐ:\nܘܩܲܕܝܼܫܘܼܬܼܵܐ ܛܵܒܼ ܡ̣ܢ ܫܸܕܼ̈ܠܹܐ ܕܓܲܝܵܪܘܼܬܼܵܐ܀ ܡܲܢ ܠܵܐ ܣܵܢܹ̇ܐ ܠܐܲܝܢܵܐ ܕܪܵܘܹܐ ܡܵܐ ܕܚܵܙܹ̇ܐ ܠܹܗ:\nܘܥܵܪܹܩ ܡܲܣܓܸܐ ܡ̣ܢ ܥܸܢܝܵܢܹܗ ܟܲܕܼ ܡܲܗܸܠ ܒܹܗ܀ ܡܲܢ̣ܘܼ ܕܪܵܚܹ̇ܡ ܠܐܲܝܢܵܐ ܕܗܲܪܵܪ ܢܵܨܹ̇ܐ ܘܲܕܼܠܝܼܚ:\nܘܫܵܐܹ̇ܛ ܣܵܒܹ̈ܐ ܘܠܵܐ ܡܸܬܼܟܲܚܲܕܼ ܡ̣ܢ ܝܲܩܝܼܖܹ̈ܐ܀","english":"It covers its snares, and whoever wishes to see, let him see. He turns aside and passes by and is caught in the hidden snare. For not everyone is careful to look and see the snare. And if he wished to pass by, it would be for him, and it would not catch him. The error is great; demons spread nets upon the roads. And of the error, everyone knows if he wishes. But he does not know that at the end of life, death is. And it is like a sudden blow, the day of the end, over his head. But he does not know that the world is a dream and a shadow. And he rejoices in it and is not consumed in the hunt for his beloved ones. But he does not know that the path of the world is set for the grave. He delays a little, and a little before, behold, he is there. But he does not know that if the treasures of the stars were gathered, to the grave that he enters, nothing gives him anything. But he does not know that even if he becomes rich like the day, his wealth from him at the time of his death remains here. But he does not know that if he gave all his gold, at the time of his end, a bribe from him is not accepted. But he does not know that virginity is better than marriage, and holiness is better than the spoils of marriage. But he does not stop at the place where he would be satisfied with what he sees, and he flees, increases from his fullness while he rejoices in it. But he who loves the place that shines, is pure and clear, and swims, grows old, and is not ashamed of the venerable ones.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇","severity":"info","text":"The repeated phrase 'But he does not know' (Syriac: ܡܲܢ ܠܵܐ ܝܵܕܲܥ̇) structures the passage as a series of rhetorical contrasts between human ignorance and spiritual reality.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܚܵܐ","severity":"info","text":"The Syriac term ܦܲܚܵܐ (paḥḥā) means 'snare' or 'trap,' used metaphorically for worldly temptations that ensnare the unwary. It recurs throughout the passage to emphasize the deceptive nature of the world.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܹܐܕܹ̈ܐ","severity":"info","text":"The mention of 'demons' (Syriac: ܫܹܐܕܹ̈ܐ) spreading nets reflects a common theme in Syriac ascetic literature, where demonic forces are seen as actively leading souls astray through worldly illusions.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܵܠܡܵܐ ܚܸܠܡܵܐ ܗ̄ܘ̣ ܐܵܦ ܛܸܠܵܠܵܐ","severity":"info","text":"The comparison of the world to a 'dream and a shadow' (Syriac: ܥܵܠܡܵܐ ܚܸܠܡܵܐ ܗ̄ܘ̣ ܐܵܦ ܛܸܠܵܠܵܐ) echoes similar imagery in Ecclesiastes and Wisdom literature, common in Syriac homilies on the transience of life.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܕܪܵܚܹ̇ܡ","severity":"caution","text":"The final clause (Syriac: ܡܲܢ̣ܘܼ ܕܪܵܚܹ̇ܡ) is textually uncertain; the reading 'But he who loves' is adopted, but the syntax is ambiguous and may reflect a scribal error or variant tradition.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, particularly in the final lines where the manuscript may be corrupt. The phrase 'ܡܲܢ̣ܘܼ ܕܪܵܚܹ̇ܡ' is ambiguous; the translation adopts 'But he who loves' as a contrast to the preceding ignorance, but the exact sense is debated."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܡܲܢ ܠܵܐ ܣܵܢܹ̇ܐ ܠܕܲܓܵܠܘܼܬܼܵܐ ܘܓܲܢܵܒܼܘܼܬܼܵܐ:\nܕܠܵܐ ܫܲܦܝܼܖ̈ܵܢ ܐܵܦ ܠܵܐ ܡܸܡܬܼܘܿܡ ܠܥܵܒܼܘܿܕܲܝ̈ܗܹܝܢ܀ ܡܵܕܹܝܢ ܦܲܚܵܘ̈ܗܝ ܕܐܵܟܹܠܩܲܪܨܵܐ ܗܵܐ ܓܠܹܝܢ ܐܸܢܘܿܢ:\nܘܟܲܕܼ ܚܵܐܲܪ ܐ̄ܢܵܫ ܡܵܘܫܸܛ ܪܸܓܼܠܹܗ ܕܲܒܼܗܘܿܢ ܢܸܦܸܠ܀ ܘܚܲܒܿܝܼܒܼ ܕܲܗܒܼܵܐ ܟܲܕܼ ܝܵܕܲܥ̇ ܠܹܗ ܕܠܵܐ ܡܸܬܼܩܲܕܸܐ:\nܐܵܦ ܩܸܢܝܵܢܵܐ ܟܲܕܼ ܚܵܐܲܪ ܒܹܗ ܕܲܡܫܲܢܸܐ ܠܹܗ܀ ܘܲܠܙܵܢܝܘܼܬܼܵܐ ܟܲܕܼ ܣܵܢܹ̇ܐ ܠܵܗ̇ ܠܵܐ ܡܲܪܦܸܐ ܠܵܗ̇:\nܘܪܵܐܹ̇ܓܼ ܚܲܡܪܵܐ ܟܲܕܼ ܓܵܥܲܪ ܒܹܗ ܒܐܲܝܢܵܐ ܕܪܵܘܹܐ܀ ܟܹܐܝܢ ܗ̣̄ܘ ܟܝܵܢܵܐ ܐܵܦ ܫܲܦܝܼܪܵܐ ܒܪܝܼܬܼܵܐ ܣܲܓܿܝܼ:\nܘܫܲܦܝܼܖ̈ܵܢ ܠܹܗ ܫܲܦܝܼܖ̈ܵܬܼܵܐ ܕܢܸܣܥܘܿܪ ܐܸܢܹܝܢ܀ ܘܲܠܒܼܝܼ̈ܫܵܬܼܵܐ ܣܵܢܹ̇ܐ ܟܝܵܢܵܐ ܡܵܐ ܕܡܸܣܬܲܥܖ̈ܵܢ:\nܘܟܲܕܼ ܣܵܢܹ̇ܐ ܠܗܹܝܢ ܦܵܠܲܚ ܠܗܹܝܢ ܚܲܒܿܝܼܒܼܵܐܝܼܬܼ܀ ܘܡܲܢ ܠܵܐ ܢܸܒܼܟܸܐ ܥܲܠ ܚܹܐܪܘܼܬܼܵܐ ܕܲܟܼܡܵܐ ܚܵܒܲܬ̤:\nܕܪܵܚ̇ܡܵܐ ܛܵܒܼܬܼܵܐ ܘܣܵܥ̇ܪܵܐ ܟܠܝܘܿܡ ܟܠ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܘܟܲܕܼ ܐܲܠܵܗܵܐ ܨܵܒܹ̇ܐ ܒܛܵܒܼܬܼܵܐ ܘܝܵܗܹ̇ܒܼ ܐܲܓܼܪܵܐ:\nܘܲܡܥܲܕܲܪ ܠܹܗ ܐܵܦ ܗ̤ܘ ܟܝܵܢܵܐ ܕܲܡܟܼܵܢܵܐ ܒܹܗ܀ ܘܗ̤ܝ ܫܲܦܝܼܪܵܐ ܘܗ̤ܝ ܡܸܫܬܲܒܿܚܵܐ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ:\nܠܵܐ ܐ̄ܢܵܫ ܨܵܒܹ̇ܐ ܕܢܸܥܒܸܕܼ ܛܵܒܼܬܼܵܐ ܟܲܕܼ ܪܵܚܹܡ ܠܵܗ̇܀ ܘܟܲܕܼ ܣܵܢܹ̇ܐ ܠܵܗ̇ ܠܒܼܝܼܫܬܵܐ ܟܠܢܵܫ ܘܲܡܩܲܦܲܚ ܠܵܗ̇:\nܣܵܢܹ̇ܐ ܠܵܗ̇ ܕܹܝܢ ܐܵܦ ܐܲܠܵܗܵܐ ܘܠܵܐ ܨܵܒܹ̇ܐ ܒܵܗ̇܀ ܣܵܢܹ̇ܐ ܠܵܗ̇ ܬܘܼܒܼ ܐܵܦ ܗ̤ܘ ܟܝܵܢܵܐ ܕܠܵܐ ܒܲܪܝܵܐ ܒܹܗ:\nܘܟܲܕܼ ܛܵܒܼ ܗܵܟܲܢ ܗ̤ܝ ܡܸܬܼܦܲܠܚܵܐ ܟܲܫܝܼܪܵܐܝܼܬܼ܀ ܟܲܕܼ ܐܲܠܵܗܵܐ ܒܪܵܝܗܝ ܠܲܟܼܝܵܢܵܐ ܫܲܦܝܼܪܵܐ ܗ̄ܘ̣ܵܐ:\nܘܡܸܕܸܡ ܕܐܝܼܬܼ ܒܹܗ ܗܵܫܵܐ ܕܲܣܢܸܐ ܠܵܘ ܡܸܢܹܗ ܗ̣̄ܘ܀","english":"He does not hate falsehood and wickedness, nor does he at all flee from their doers. The snares of the slanderer are now revealed. And when a man looks, he stretches out his foot and falls into them. And the lover of gold, though he knows it is not to be possessed, even the covetous man, when he looks at it, is deceived by it. And as for wickedness, though he hates it, he does not abandon it. And the wine-bibber, though he is rebuked by the one who knows, yet he drinks. For nature is also beautiful, a good creation, and beautiful are the beautiful things that are done. And nature hates evil things when they are done. And when it hates them, it serves them lovingly. And who does not weep over the freedom of so many who love the good and yet do evil every day? And when God wills the good and gives reward, and even nature, which is hidden in him, helps him. And she is beautiful and she is praiseworthy among the beholders. No man wishes to do good, though he loves it. And when he hates evil, everyone rejects and abhors it. But God also hates it and does not will it. And again, nature, which is not evil in him, hates it. And when it is good, it is served diligently. When God created nature, it was beautiful. And whatever is in it now that hates is not from him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term kyānā (nature) is central to Jacob’s anthropology, denoting the created order and human disposition. Here it is personified as hating evil yet serving it lovingly, reflecting a paradox of moral inertia.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The phrase 'snares of the slanderer' (āḵel qarṣā) echoes the Syriac New Testament term for the devil (cf. 2 Cor 12:9, 'the slanderer'). Jacob uses it to frame moral failure as demonic entrapment.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of exempla (gold-lover, covetous, wine-bibber) to a theological reflection on nature and divine will, culminating in a rhetorical question on human freedom.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) wrote in the West Syriac tradition. His homilies often explore the tension between free will and natural inclination, a theme prominent in early Syriac ascetic literature.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܲܕܼ ܐܲܠܵܗܵܐ ܒܪܵܝܗܝ ܠܲܟܼܝܵܢܵܐ","severity":"caution","text":"The phrase 'when God created nature' (wa-kad alāhā brāyh l-akyānā) is textually secure, but the following clause 'whatever is in it now that hates is not from him' may be a scribal gloss or a compressed theological claim about the origin of evil.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'serves them lovingly' (pālaḥ lhēn ḥabbībāʾīṯ) is ambiguous: it could be nature (kyānā) or the generic 'man' from earlier lines. The translation takes it as nature, consistent with the personification.","The phrase 'freedom of so many' (ḥērūṯā d-ḵammā) may refer to free will or to the liberty of those who choose evil; the context suggests the latter."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܟܲܕܼ ܥܲܒܼܕܹܗ ܗ̄ܘ̣ܵܐ ܚ̣ܙܵܝܗܝ ܐܲܠܵܗܵܐ ܘܗܵܐ ܛܵܒܼ ܫܲܦܝܼܪ:\nܘܗܵܠܹܝܢ ܡܘܼ̈ܡܹܐ ܚܸܘܝܵܐ ܐܲܥܸܠ̣ ܥܲܠ ܚܹܐܪܘܼܬܼܵܐ܀ ܘܥܲܠ ܕܲܚܛܝܼܬܼܵܐ ܠܵܘ ܒܲܟܼܝܵܢܵܐ ܣܵܡ̣ ܒܵܪܘܿܝܵܐ:\nܒܣܝܼܪ ܗ̣̄ܘ ܘܡܸܬܿܬܿܘܸܐ ܐܲܝܟܵܐ ܕܚܵܛܹ̇ܐ ܟܝܵܢܵܐ ܟܠ ܝܘܿܡ܀ ܘܪܸܓܿܬܼܵܐ ܣܢܝܼܬܼܵܐ ܡ̣ܢ ܠܒܲܪ ܥܸܠܲܬ̤ ܥܲܠ ܫܲܦܝܼܪܵܐ:\nܗ̤ܝ (ܡܕܲܠܚܵܐ ܠܹܗ ܕܢܵܘܒܸܿܕܼ() ܫܘܼܦܪܹܗ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ܀ ܘܡܸܛܠܗܵܢܵܐ ܡܵܐ ܕܲܚܛܵܗܵܐ ܠܢܲܦ̮ܫܵܐ ܣܵܪܲܚ:\nܚܵܫ݁ܵܐ ܘܒܼܵܗ̇ܬܵܐ ܘܠܵܐ ܫܲܦܝܼܪ ܠܵܗ̇ ܚܛܵܗܵܐ ܕܲܚܛܵܬ̤܀ ܘܟܲܕܼ ܒܲܩܛܝܼܪܵܐ ܠܵܐ ܡܸܬܿܕܲܒܼܪܵܐ ܕܬܸܚܛܸܐ ܢܲܦ̮ܫܵܐ:\nܐܲܟܼܡܵܐ ܕܕܲܒܼܪܵܗ̇ ܩܛܝܼܪܵܐ ܡܥܵܩܵܐ ܥܲܠ ܒܝܼ̈ܫܵܬܼܵܗ̇܀ ܘܟܲܕܼ ܐܸܠܘܼ ܨܒܼܵܬ̤ ܠܵܐ ܚܵܛ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܡܲܪܝܼܪܵܐ ܠܵܗ̇:\nܘܲܠܡܲܢ ܬܸܥܕܘܿܠ ܐܸܠܵܐ ܗ̤ܝ ܠܵܗ̇ ܒܟܼܠ ܣܘܼܪܚܵܢܵܗ̇܀ ܛܪܘܼܢܵܐ ܦܸܪܥܘܿܢ ܕܒܲܪ ܗ̄ܘ̣ܵܐ ܠܣܲܪܵܐ ܡ̣ܢ ܐܲܒܼܪܵܗܵܡ:\nܡܲܠܟܵܐ ܓܲܐܝܵܐ ܡ̣ܢ ܓܵܠܘܵܝܵܐ() ܕܦܵܗܹ̇ܐ ܒܐܲܬܼܪܵܐ܀ ܘܠܵܐ ܒܲܣܝܼܡ ܗ̄ܘ̣ܵܐ ܦܵܬܼܘܿܪ ܡܲܠܟܵܐ ܠܗܵܝ̇ ܒܲܪ̄ܬܼ ܚܹܐܖܹ̈ܐ:\nܐܲܝܟܼ ܗܵܘ̇ ܠܲܚܡܵܐ ܙܥܘܿܪܵܐ ܕܫܸܒܼܩܲܬ̤ ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ܀ ܒܥܲܪܣܹܗ ܪܵܡܬܼܵܐ ܕܡܲܠܟܵܐ ܫܸܟܼܒܲܬ̤ ܛܲܥܡܵܢܝܼܬܼܵܐ:\nܘܠܵܐ ܒܸܣܡܲܬ̤ ܠܵܗ̇ ܫܸܢܬܼܵܐ ܬܲܡܵܢ ܡܸܛܠ ܓܲܒܼܪܵܗ̇܀ ܒܗܵܘ̇ ܓܵܠܘܵܝܵܐ(617) ܐܸܣܪܲܬ̤ ܚܘܼܒܵܗ̇ ܘܠܵܐ ܛܥܵܬܹܗ ܗ̄ܘ̣ܵܬܼ:\nܟܲܕܼ ܦܲܛ̈ܒܼܵܓܹܐ ܕܡܲܠܟܵܐ ܣܕܼܝܼܪܝܼܢ ܥܲܠ ܦܵܬܼܘܿܪܵܗ̇܀ ܘܥܘܼܬܼܪܹܗ ܕܦܸܪܥܘܿܢ ܫܝܼܛ ܗ̄ܘ̣ܵܐ ܒܥܲܝܢܹ̈ܝܗ̇ ܘܲܡܥܵܩܵܐ ܒܹܗ:\nܘܐܲܠܝܼܨܵܐ ܗ̄ܘ̣ܵܬܼ ܕܲܬܼܫܲܢܸܐ ܠܵܗ̇ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ܀","english":"When God saw what he had done, it was good and fair. And these poisonous blemishes entered upon freedom. And upon sin the Creator does not weep. He is broken and stretched out where nature sins every day. And a foul habit from outside the cause came upon the fair one. It (the habit) disturbs him so that he loses his former beauty. And because of this, when sin goes too far for the soul, shame and disgrace, and sin is not fair to sins. And when bound tightly, the soul is not led to sin. As the tight one leads her from affliction over her evils. And if she had not willed to sin, she would have been bitter to herself. And why would she not turn aside except that she herself is in all her transgression? The proud Pharaoh, who was a son of a king from Abraham, a boastful king from the Galoyaya, who shone in the land. And the king's table was not pleasant to that free-born woman. Like that small piece of bread that was left in Abraham's house. On his high couch, the king's table was set with delicacies. And she did not taste the six hundred dishes because of her husband. In that Galoyaya she bound her love, and his error was not hers. When the king's dishes were arranged on her table, and Pharaoh's wealth was spread before her eyes, and affliction in it, she was constrained to hide herself from Abraham.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܵܠܘܵܝܵܐ","severity":"info","text":"The term Galoyaya (ܓܵܠܘܵܝܵܐ) likely refers to a group or place, possibly the Galilaeans or a transliteration of a proper name. Its precise referent here is uncertain.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham","severity":"info","text":"The mention of Abraham and the small piece of bread left in his house alludes to Genesis 18, where Abraham offers hospitality to the three angels. The narrative contrasts Pharaoh's wealth with Abraham's humble fare.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Pharaoh","severity":"info","text":"The proud Pharaoh described as 'from Abraham' and 'from the Galoyaya' may refer to a tradition linking Pharaoh to Abraham, possibly through Hagar (cf. Gen 16:1-3) or later Jewish/Christian legends.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general moral reflection on sin and the soul to a specific narrative example involving Pharaoh, Abraham, and a free-born woman, illustrating the theme of temptation and fidelity.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Galoyaya","severity":"caution","text":"The reading 'Galoyaya' is uncertain; the Syriac text may be corrupt or contain a scribal error. The English draft treats it as a proper name, but its meaning is not definitively established.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Galoyaya' is unclear; it may be a place name, a group, or a corruption.","The relationship between the free-born woman and Abraham is not explicitly stated; she may be Hagar or another figure."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܐܘܿ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ ܕܕܲܒܼܪܵܗ̇ ܒܝܼܫܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܠܵܐ ܢܸܒܼܣܲܡ ܠܹܟܼܝ ܠܲܚܡܵܐ ܥܲܡܹܗ ܕܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ ܗ̣̄ܘ܀ ܦܢܵܝ ܠܐܲܠܵܗܵܐ ܐܲܝܟܼ ܕܲܦܢܵܬ̤ ܗ̄ܘ̣ܵܬܼ ܣܲܪܵܐ ܠܐܲܒܼܪܵܡ:\nܗ̤ܘܝܘܼ ܡܢܵܬܹܟܼܝ ܠܵܐ ܬܸܬܲܟܼܠܝܼܢ ܥܲܠ ܕܲܓܵܠܵܐ܀ ܟܲܕܼ ܠܵܐ ܨܵܒܼ̇ܝܵܐ ܐܸܙܲܠ̄ܬ̤ ܣܲܪܵܐ ܠܒܹܝܬܼ ܗܵܘ̇ ܦܸܪܥܘܿܢ:\nܪܲܒܿ ܗ̄ܘ̣ ܚܸܣܕܹܟܼܝ ܕܐܲܢ̄ܬܝ ܟܲܕܼ ܨܵܒܼܝܵܐ ܐܢ̄ܬܝ ܗܵܐ ܐܸܫܬܲܥܒܲܕܬܿܝ܀ ܥܗܲܕܝܼܘܗܝ ܢܲܦ̮ܫܵܐ ܠܨܲܠܡܹܗ ܪܲܒܵܐ ܕܨܝܼܪ ܥܲܠ ܝܵܬܹܟܼܝ:\nܘܲܠܦܘܼܪܩܵܢܵܐ ܗܵܘ̇ ܕܲܥܒܲܕܼ ܠܹܟܼܝ ܒܝܼܚܝܼܕܼܵܝܹܗ܀ ܚܲܠܛܹܟܼܝ ܥܲܡܹܗ (ܘܟܲܬܼܒܹܟܼܝ ܒܲܫܡܹܗ() ܘܗܵܐ ܕܝܼܠܹܗ ܐܲܢ̄ܬܿܝ:\nܘܡܲܢ̣ܘܼ ܗܵܢܵܐ ܕܝܼܬܸܒܼ ܠܐܸܕܼܢܹܟܼܝ ܘܲܫܒܼܵܟܼܝ ܡܸܢܹܗ܀ ܥܵܠܡܵܐ ܒܫܸܕܼܠܵܘ̈ܗܝ ܫܲܓܸܫ̣ ܕܲܒܼܪܹܟܼܝ ܠܲܖ̈ܓܼܝܼܓܼܵܬܹܗ:\nܘܗܵܐ ܒܲܢܝܵܚܵܘ̈ܗܝ ܐܲܝܟܼ ܕܲܒܼܣܘܼܛ̈ܡܹܐ ܩܫܲܝ̈ܵܐ ܐܲܣܪܹܟܼܝ܀ ܐܲܝܟܼ ܦܵܬܼܘܿܪܹܗ ܕܡܲܠܟܵܐ ܕܡܸܨܪܹܝܢ ܗܵܐ ܣܕܼܝܼܪ ܘܲܡܠܸܐ:\nܥܵܠܡܵܐ ܒܝܼܫܵܐ ܛܘܼ̈ܒܹܐ ܕܙܲܒܼܢܵܐ ܕܠܵܐ ܡܸܬܼܩܲܕܹܝܢ܀ ܠܣܲܪܵܐ ܚܹܐܪܬܼܵܐ ܠܵܐ ܒܣܸܡ̣ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܗܵܘ̇ ܦܵܬܼܘܿܪܵܐ:\nܚܘܼܪܝ ܒܵܗ̇ ܢܲܦ̮ܫܵܐ ܘܠܵܐ ܢܸܒܼܣܲܡ ܠܹܟܼܝ ܥܵܠܡܵܐ ܒܝܼܫܵܐ܀ ܥܗܲܕܼܝ ܠܐܲܠܵܗܵܐ ܐܲܝܟܼ ܕܥܵܗ̇ܕܵܐ ܗ̄ܘ̣ܵܬܼ ܣܲܪܵܐ ܠܐܲܒܼܪܵܡ:\nܘܲܦܢܵܝ ܨܹܐܕܼܵܘܗܝ ܐܲܝܟܼ ܕܲܦܢܵܬ̤ ܗ̤ܝ ܨܹܝܕܼ ܫܵܘܬܵܦܵܗ̇܀ ܗܵܐ ܡܸܨܖ̈ܵܝܹܐ ܢܵܛ̇ܪܝܼܢ ܬܲܖ̈ܥܹܐ ܕܠܵܐ ܢܲܪܦܘܿܢܹܟܼܝ:\n(ܬܸܬܼܦܲܢܹܝܢ ܠܹܗ ܠܟܹܐܢܵܐ ܕܚܵܐܲܪ() ܘܲܡܣܲܟܸܐ ܠܹܟܼܝ܀ ܡܥܵܩܝܼܢ ܫܹܐܕܹ̈ܐ ܐܸܢ ܡܸܬܼܦܲܢܝܲܬܿܝ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܐܲܥܝܼܩ ܐܸܢܘܿܢ ܒܲܬܼܝܵܒܼܘܼܬܹܟܼܝ ܡܲܠܝܲܬܼ ܫܘܼܦܖܹ̈ܐ܀","english":"Woe to you, O soul, who conduct yourself evilly away from God.  \nThe bread did not taste good to you with him who kills the serpent. Pray to God as Sarah prayed to Abraham.  \nBe from your sin, do not trust in the deceiver. When Sarah did not wish to go to the house of that Pharaoh:  \nGreat is your mercy, that you came when you wished; behold, you have been enslaved. Remember, O soul, his great image that is formed upon your sign,  \nand that salvation which he made for you in his solitude. Mix with him (and write yourself in his name), and behold, you are his: you came.  \nAnd what is this that sits in your hand and releases you from him? The world with its deceits disturbs you, leading you to its pleasures.  \nAnd behold, in its traps, like hard chains, it binds you. Like the table of the king of Egypt, behold, it is arranged and full:  \nthe evil world, the delights of the abyss that cannot be quenched. To Sarah the free woman, that table did not please.  \nLook at her, O soul, and the world did not taste good to you, the evil world. Remember God as Sarah remembered Abraham,  \nand pray to him as she prayed to her partner. Behold, the Egyptians guard the doors; they will not let you pass.  \n(You will be cast to the dog that howls) and it will drag you. The demons will oppress you if you are cast away from God.  \nIt will be hard for you if you go; in your repentance, fill the vacancies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܢܲܦ̮ܫܵܐ ܕܕܲܒܼܪܵܗ̇ ܒܝܼܫܵܐ ܡ̣ܢ ܐܲܠܵܗܵܐ","severity":"info","text":"The soul is addressed directly as one who conducts itself evilly away from God, setting up the homiletic tone of reproach and exhortation.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܪܵܐ ܠܐܲܒܼܪܵܡ","severity":"info","text":"The reference to Sarah praying to Abraham alludes to Genesis 12–23, where Sarah is a model of faithfulness; Jacob uses her as a type for the soul's repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܬܼܘܿܪܹܗ ܕܡܲܠܟܵܐ ܕܡܸܨܪܹܝܢ","severity":"info","text":"The table of the king of Egypt evokes the opulence of Pharaoh's court, a symbol of worldly temptation that Sarah rejected; this reflects Jacob's use of biblical Egypt as a trope for moral danger.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܗܲܕܼܝ ܠܐܲܠܵܗܵܐ ܐܲܝܟܼ ܕܥܵܗ̇ܕܵܐ ܗ̄ܘ̣ܵܬܼ ܣܲܪܵܐ ܠܐܲܒܼܪܵܡ","severity":"info","text":"The soul is exhorted to remember God as Sarah remembered Abraham, creating a typological parallel between the soul's repentance and Sarah's fidelity.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܸܬܼܦܲܢܹܝܢ ܠܹܗ ܠܟܹܐܢܵܐ ܕܚܵܐܲܪ","severity":"caution","text":"The phrase 'you will be cast to the dog that howls' is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft interprets it as a threat of demonic punishment.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܵܠܡܵܐ ܒܝܼܫܵܐ","severity":"info","text":"The passage alternates between direct address to the soul and narrative exempla (Sarah), building a homiletic structure that contrasts worldly temptation with repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dog that howls' is unclear; it may refer to a demon or a symbol of hell.","The phrase 'write yourself in his name' could be interpreted as a baptismal or covenantal metaphor, but the exact ritual reference is ambiguous."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܫܲܦܝܼܪ ܗ̄ܘ̣ ܠܹܟܼܝ ܕܬܸܚܹܝܢ ܢܲܦ̮ܫܵܐ ܥܲܡ ܐܲܠܵܗܵܐ:\nܘܠܵܐ ܥܲܡ ܥܵܠܡܵܐ ܕܲܡܠܸܐ ܡܵܘܬܵܐ ܠܲܕܼܚܵܐܲܪ ܒܹܗ܀ ܒܝܼܫܵܐ ܦܸܪܥܘܿܢ ܢܸܣܒܹܟܼܝ ܒܵܥܹ̇ܐ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܚܙܵܝ ܠܵܐ ܬܚܲܒܿܠܝܼܢ ܫܵܘܬܵܦܘܼܬܹܟܼܝ ܡܲܠܝܲܬܼ ܫܘܼܦܖܹ̈ܐ܀ ܐܘܿ ܒܲܪ̄ܬܼ ܣܲܪܵܐ ܦܢܵܝ ܐܲܝܟܼ ܣܲܪܵܐ ܨܹܝܕܼ ܙܲܕܝܼܩܵܐ:\nܠܵܐ ܬܸܣܬܲܪܚܝܼܢ ܥܲܡ ܥܵܘ̇ܵܠܵܐ ܕܫܵܐܹ̇ܠ ܢܲܦ̮ܫܹܟܼܝ܀ ܒܝܵܘܡܵܐ ܕܬܸܦܩܝܼܢ ܡ̣ܢ ܒܹܝܬܼ ܦܸܪܥܘܿܢ ܥܝܼܖܹ̈ܐ ܚܵܕܹܝܢ:\nܡܸܨܖ̈ܵܝܹܐ ܕܹܝܢ ܝܵܬܼ̇ܒܿܝܼܢ ܒܐܸܒܼܠܵܐ ܥܲܠ ܦܘܼܪܩܵܢܹܟܼܝ܀ ܠܒܹܝܬܼ ܚܵܡ ܕܲܒܼܪܘܼܟܼܝ ܘܲܠܡܸܨܖ̈ܵܝܹܐ ܒܥܵܘ̣ܠܵܐ ܝܲܗܒܘܼܟܼܝ܀ ܘܲܗ̤ܘܲܝܬܿܝ ܫܲܦܠܵܐ ܒܡܲܫܟܿܢܵܐ ܕܥܲܒܼ̈ܕܹܐ ܕܫܲܕܹܠܘ ܕܲܒܼܪܘܼܟܼܝ܀ ܥܪܘܿܩܝ ܡ̣ܢ ܥܵܠܡܵܐ ܢܲܦ̮ܫܵܐ ܪܵܚܡܲܬܼ ܫܲܦܝܼܖ̈ܵܬܼܵܐ:\nܥܪܘܿܩܝ ܡ̣ܢ ܦܸܪܥܘܿܢ ܚܹܐܪܬܼܵܐ ܕܕܲܒܼܪܘܼܗ̇ ܡ̣ܢ ܫܵܘܬܵܦܵܗ̇܀ ܠܵܐ ܬܸܬܲܟܼܠܝܼܢ ܥܲܠ ܡܸܨܪܵܝܵܐ ܕܲܡܫܲܓܸܫ ܠܹܟܼܝ:\nܒܢܲܚ̈ܬܹܐ ܓܐܲܝ̈ܵܐ ܘܲܒܼܡܹܐܟܼ̈ܠܵܬܼܵܐ ܖܹ̈ܫܵܝܵܬܼܵܐ܀ ܠܵܐ ܢܲܛܥܸܐ ܒܹܟܼܝ ܥܵܠܡܵܐ ܕܚܵܡܹ̇ܐ ܐܲܝܟܼ ܗܲܒܵܒܼܵܐ:\nܚܸܠܡܵܐ ܗ̄ܘ̣ ܫܘܼܦܪܹܗ ܚܘܼܪܝ ܒܐܲܠܵܗܵܐ ܕܠܵܐ ܡܸܫܬܲܚܠܲܦ܀ ܦܣܘܿܩܝ ܥܸܢܝܵܢܹܟܼܝ ܡ̣ܢ ܡܸܨܖ̈ܵܝܹܐ ܕܕܲܓܵܠܹ̈ܐ ܐܸܢܘܿܢ:\nܠܵܐ ܢܲܛܥܘܿܢܹܟܼܝ ܒܲܖ̈ܓܼܝܼܓܼܵܬܼܵܐ ܫܹܐܕܹ̈ܐ ܛܲܢ̈ܦܹܐ܀ ܟܡܵܐ ܒܲܣܝܼܡ ܠܹܟܼܝ ܠܲܚܡܹܗ ܕܦܸܪܥܘܿܢ ܕܬܹܐܟܼܠܝܼܢ ܡܸܢܹܗ:\nܥܗܲܕܼܝ ܠܐܲܠܵܗܵܐ ܘܬܼܵܝ ܐܲܝܟܼ ܣܲܪܵܐ ܨܹܝܕܼ ܐܵܒܼܪܵܗܵܡ܀ ܢܲܦ̮ܫܵܐ ܚܹܐܪܬܼܵܐ ܘܡܲܠܝܲܬܼ ܫܘܼܦܖܹ̈ܐ ܘܲܕܼܠܵܐ ܡܘܼܡܵܐ:\nܟܲܠܲܬܼ ܡܲܠܟܵܐ ܘܨܲܠܡܵܗ̇ ܪܲܒܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ܀ ܒܪܝܼܬܼܵܐ ܕܪܵܡܵܐ ܡ̣ܢ ܒܸܖ̈ܝܵܬܼܵܐ ܒܫܘܼܦܪܵܐ ܕܲܥܠܹܝܗ̇:\nܒܲܪ̄ܬܼ ܢܲܗܝܼܖܹ̈ܐ ܕܲܓܼܒܼܵܗ̇ ܪܲܒܵܐ ܘܨܵܪ̣ ܒܵܗ̇ ܨܲܠܡܹܗ܀","english":"It is good for you to live with God, O soul, and not with the world which is filled with death, for Pharaoh seeks to take you away from God. See that you do not destroy your partnership, which is full of beauties. O daughter of Sarah, turn like Sarah toward the righteous one. Do not consort with the wicked one who seeks your soul. On the day you depart from the house of Pharaoh, the cities will rejoice. The Egyptians, however, will sit in mourning over your deliverance. To the house of Ham they led you, and to the Egyptians they gave you in wickedness. And you were lowly in the tent of the servants whom they sent to lead you. Flee from the world, O soul that loves beautiful things. Flee from Pharaoh, the free woman whose husband took her from her partnership. Do not trust the Egyptian who disturbs you with vain pleasures and poisonous foods. Let not the world deceive you, which passes like a shadow. Its beauty is a dream; look to God, who does not change. Sever your bond from the Egyptians, who are deceivers; do not let the demons of the air lead you astray with their vanities. How sweet is Pharaoh’s bread for you to eat! Remember God and come like Sarah to Abraham. O free soul, full of beauties and without blemish, bride of the king and great image of divinity, creation higher than creatures in the beauty that is upon her, daughter of the elect ones whom the great one chose and in whom he imprinted his image.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh here is a type for the world or the devil, drawing on the biblical narrative of Sarah and Abraham in Egypt (Gen 12:10–20).","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܪܵܐ","severity":"info","text":"Sarah is invoked as a model of fidelity; the reference to her departure from Pharaoh’s house echoes Gen 12:15–20, where Sarah is taken and then restored.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܚܵܡ","severity":"info","text":"The ‘house of Ham’ is a traditional Syriac designation for Egypt, derived from the Table of Nations (Gen 10:6).","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the soul (second person feminine singular) to a series of imperatives and exhortations, building a typological parallel between the soul and Sarah.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܠܲܬܼ ܡܲܠܟܵܐ","severity":"info","text":"The description of the soul as ‘bride of the king’ and ‘great image of divinity’ parallels Ephrem’s Hymns on Faith (e.g., Hymn 5) where the soul is the bride of Christ.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܲܦܠܵܐ","severity":"caution","text":"The word ܫܲܦܠܵܐ (shap̄lā) is ambiguous: it can mean ‘lowly’ or ‘humble’ in a positive sense, but here it likely denotes degradation, given the context of servitude in Egypt.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘free woman’ (ܚܹܐܪܬܼܵܐ) in line 12 is unclear: it may refer to the soul itself or to Sarah, but the syntax suggests the soul is addressed as a free woman taken from her partnership."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܨܘܼܪܬܵܐ ܪܚܝܼܡܬܵܐ ܕܪܲܒܵܐ ܘܪܵܡܵܐ ܡ̣ܢ ܨܘܼܖ̈ܵܬܼܵܐ:\nܡܲܢ̣ܘܼ ܚܲܒܸܿܠ̣ ܗܵܠܹܝܢ ܫܘܼܦܖܹ̈ܐ ܕܲܡܟܼܵܢܝܼܢ ܒܹܟܼܝ܀ ܚܛܵܗܵܐ ܦܓܲܥ̣ ܒܝܼ ܘܲܣ̣ܒܲܟܼ ܢܲܟܼܬܲܢܝ ܘܲܢܬܲܪ ܨܘܼܖ̈ܵܬܼܝ:\nܘܲܡܠܵܢܝ ܡܘܼ̈ܡܹܐ ܘܲܕܼܥܸܟܼܘ() ܫܘܼܦܖ̈ܲܝ ܕܲܪܚܝܼܡܝܼܢ ܗ̄ܘ̣ܵܘ܀ ܦܸܪܥܘܿܢ ܕܲܒܼܪܲܢܝ ܡ̣ܢ ܐܲܠܵܗܵܐ ܕܪܵܚ̇ܡܵܐ ܐ̄ܢܵܐ ܠܹܗ:\nܘܫܲܕܸܠ̣ ܚܲܒܼܫܲܢܝ ܒܲܛܪܘܼܢܘܼܬܹܗ ܘܗܵܐ ܡܒܲܙܲܚ ܒܝܼ܀ ܚܛܝܼܬܼܵܐ ܢܸܦܚܲܬ̤ ܐܲܝܟܼ ܐܲܟܸܕܼܢܵܐ ܒܙܝܼܘܵܐ ܕܐܲܦܲܝ̈:\nܘܗܵܐ ܣܲܢܝܵܐ ܐ̄ܢܵܐ ܘܚܸܫܘܿܟܼܵܐ ܐ̄ܢܵܐ ܕܥܵܘ̣ܠܵܐ ܥܸܒܼ̇ܕܹܬܼ܀ ܥܠܲܝ ܒܲܪ̄ܬܼ ܚܹܐܖܹ̈ܐ ܣܢ̣ܵܐ ܣܵܛܵܢܵܐ ܐܲܝܟܼ ܡܸܨܪܵܝܵܐ:\nܘܲܦܪܲܫ̣ ܕܲܒܼܪܲܢܝ ܡ̣ܢ ܐܲܠܵܗܵܐ ܕܲܢܒܲܙܲܚ ܒܝܼ܀ ܘܗܵܐ ܢܵܛ̇ܪܝܼܢ ܠܝܼ ܫܹܐܕܹ̈ܐ ܠܙܝܼ̈ܙܹܐ ܒܢܲܝ̈ ܚܸܫܘܿܟܼܵܐ:\nܐܲܝܟܼ ܡܸܨܖ̈ܵܝܹܐ ܕܠܵܐ ܬܘܼܒܼ ܐܸܦܢܸܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܥܵܠܡܵܐ ܦܲܟܼܪܲܢܝ ܘܲܒܼܥܸܠ̈ܠܵܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܚܲܒܼܫܲܢܝ:\nܘܡ̇ܢ ܡܲܦܸܩ ܠܝܼ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ ܕܥܵܡܪܵܐ ܐ̄ܢܵܐ ܒܹܗ܀ ܚܛܹ̇ܝܬܼ ܘܐܸܬܿܬܲܒܼܪܹܬܼ ܥܸܒܼ̇ܕܹܬܼ ܥܵܘ̣ܠܵܐ ܘܒܸܗ̇ܬܹܬܼ ܩܵܡܹ̇ܬܼ:\nܡ̇ܢ ܥܵܨܹ̇ܒܼ ܠܝܼ ܘܡ̇ܢ ܐܵܡܲܪ ܠܝܼ ܕܡܸܬܼܚܲܠܡܵܐ ܐ̄ܢܵܐ܀ ܫܘܼܦܪܵܐ ܕܲܒܼܪܝܼܬܼܝ ܐܸܬܼܚܲܒܲܠ ܠܹܗ ܒܥܵܘ̣ܠܵܐ ܕܐܝܼܕܲܝ̈:\nܘܐܸܢ ܦܵܢ̇ܝܵܐ ܐ̄ܢܵܐ ܟܲܕܼ ܣܲܢܝܵܐ ܐ̄ܢܵܐ ܡ̇ܢ ܦܵܬܲܚ̇ ܠܝܼ܀ ܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܝܼ ܐܸܥܘܿܠ ܠܐܵܬܼܪܵܐ ܕܢܸܦܩܹ̇ܬܼ ܡܸܢܹܗ:\nܘܐܸܚܙܸܐ ܠܚܲܬܼܢܵܐ ܕܣܲܓܝܼ ܪܵܚܹ̇ܡ ܫܲܦܝܼܖ̈ܵܬܼܵܐ܀ ܬܵܝ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ ܕܦܸܠܚܲܬ̤ ܥܵܘ̣ܠܵܐ ܒܥܵܠܡܵܐ ܒܝܼܫܵܐ:\nܦܢܵܝ ܠܐܲܠܵܗܵܐ ܘܗ̤ܘ ܡܦܲܢܸܐ ܠܹܟܼܝ ܥܘܼܬܼܪܵܐ ܕܐܵܘܒܸܿܕܬܿܝ܀","english":"The beloved image of the great and high one among images:  \nDo not destroy these beauties that are adorned with weeping. Sin assailed me and took my beauty and changed my images,  \nand filled them with blemishes and darkened the beauties that were beloved. Pharaoh carried me away from God who loves me,  \nand cast me into his prison, and behold he mocks me. Sin struck me like a leopard with the radiance of my face,  \nand behold I am blind and I am darkness because of the iniquity I have done. Upon me, the daughter of the free, the accuser raged like an Egyptian,  \nand separated me from God who mocks me. And behold, demons watch me for prey in the dwellings of darkness,  \nlike Egyptians, so that I may never again turn toward God. The world deceived me and the pleasures of iniquity imprisoned me,  \nand what brings me out of the darkness in which I dwell? I sinned and was broken, I did evil and was ashamed before you.  \nWhat grieves me and what says to me that I am forgivable? The beauty of my creation was destroyed by the iniquity of my hands,  \nand if I am healed, I am blind; what will open me? They do not allow me to enter the place from which I departed,  \nand to see the bridegroom who greatly loves beautiful things. Come to yourself, O soul, for you have served iniquity in the evil world;  \nturn to God, and he will restore to you the wealth that you lost.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh (ܦܸܪܥܘܿܢ) is used here as a type for the oppressive, worldly power that separates the soul from God, echoing the Exodus narrative.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܚܹܐܖܹ̈ܐ","severity":"info","text":"The phrase 'daughter of the free' (ܒܲܪ̄ܬܼ ܚܹܐܖܹ̈ܐ) alludes to the soul's noble origin, possibly echoing Pauline language of spiritual freedom (cf. Gal 4:22–23).","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܸܨܪܵܝܵܐ","severity":"info","text":"The repeated comparison to Egyptians (ܡܸܨܪ̈ܵܝܹܐ) draws on the typology of Egypt as a place of bondage and idolatry, common in Syriac exegesis of Exodus.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address to the soul (second person) to a first-person lament of the soul, creating a dramatic dialogue within the narrative.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܛܵܗܵܐ","severity":"info","text":"The personification of sin (ܚܛܵܗܵܐ) as a leopard striking the face parallels Jacob's homiletic use of animal imagery for moral corruption.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܥܸܟܼܘ()","severity":"caution","text":"The Syriac text at ܘܲܕܼܥܸܟܼܘ() shows a lacuna or uncertain reading; the English draft supplies 'darkened' but the exact verb is unclear.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bridegroom' (ܚܲܬܼܢܵܐ) in the final lines is ambiguous—could refer to Christ or a spiritual ideal.","The phrase 'daughter of the free' may also carry a specific exegetical reference to Sarah or another biblical figure, but the text does not specify."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܐܵܦ ܐܲܒܼܪܵܗܵܡ ܩܲܒܿܠ̣ܵܗ̇ ܠܣܲܪܵܐ ܟܲܕܼ ܛܲܡܐܵܐ ܗ̄ܘ̣ܵܬܼ:\nܘܐܸܬܼܩܲܕܫܲܬ̤ ܒܹܗ ܘܲܒܼܕܲܟܼܝܘܼܬܼܵܐ ܥܲܡܹܗ ܚܲܠܛ̣ܵܗ̇܀ ܐܲܦܩ̣ܵܗ̇ ܦܸܪܥܘܿܢ ܟܲܕܼ ܛܲܡܐܘܼܬܼܵܐ ܥܲܠ ܗܲܕܵܡܹ̈ܝܗ̇:\nܘܡܸܚܕܼܵܐ ܕܥܸܠܲܬ̤ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ ܕܟܼܝܼܬܼܵܐ ܥܲܒܼܕܵܗ̇܀ ܐܵܦܠܵܐ ܚܲܣ̣ܕܵܗ̇ ܐܵܦܠܵܐ ܥܲܕܼܠܵܗ̇ ܠܗܵܝ̇ ܒܲܪ̄ܬܼ ܚܹܐܖܹ̈ܐ:\nܐܸܠܵܐ ܚܕܼܝܼ ܒܵܗ̇ ܘܲܗܘ̤ܵܬܼ ܥܲܡܹܗ ܒܢܸܩܦܵܐ ܕܲܟܼܝܵܐ܀ ܐܵܦ ܒܹܟܼܝ ܚܵܕܹܐ ܡܵܪܝܵܐ ܕܨܵܒܹ̇ܐ ܕܬܸܬܼܦܲܢܹܝܢ ܠܹܗ:\nܘܲܡܩܲܒܸܿܠ ܠܹܟܼܝ ܘܲܡܩܲܕܸܫ ܠܹܟܼܝ ܘܲܡܕܲܟܸܐ ܠܹܟܼܝ܀ ܡܸܦܲܩ ܬܵܝ ܦܘܿܩܝ ܡ̣ܢ ܛܲܡܐܘܼܬܼܵܐ ܕܲܣܚܝܼܦܲܬܿܝ ܒܵܗ̇:\nܘܲܠܩܲܕܝܼܫܵܐ ܠܵܐ ܢܵܕܵܐ ܠܹܗ ܕܲܢܕܲܟܹܝܟܼܝ ܒܹܗ܀ ܐܲܝܟܼ ܕܐܸܬܼܩܲܕܫܲܬ̤ ܣܲܪܵܐ ܕܥܸܒܼܪܲܬ̤ ܥܲܠ ܛܲܡܐܘܼܬܼܵܐ:\nܡܩܲܕܸܫ ܗ̄ܘ̣ ܠܹܟܼܝ ܡܵܪܹܗ ܕܐܲܒܼܪܵܡ ܡ̣ܢ ܚܘܼܠܛܵܢܹܗ܀ ܐܘܿ ܬܲܝܵܒܼܬܵܐ ܢܲܦ̮ܫܵܐ ܬܵܝ ܥܘܿܠܝ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܕܦܵܬܼ̇ܚܵܐ ܬܲܪܥܵܐ ܘܫܵܪܝܵܐ ܩܸܛܖܹ̈ܐ܀ ܡܸܦܲܩ ܬܵܝ ܦܘܿܩܝ ܡ̣ܢ ܐܲܦܲܕܼܢܹܗ ܕܗܵܘ̇ ܥܵܘ̇ܵܠܵܐ:\nܘܡܸܚܕܼܵܐ ܦܵܬܲܚ̇ ܬܲܪܥܵܐ ܠܩܘܼܒܼܠܹܟܼܝ ܡܵܪܝܵܐ ܡܵܪܹܟܼܝ܀ ܕܖ̈ܵܥܵܘܗܝ ܦܵܪܹܣ ܘܲܡܩܲܒܸܿܠ ܠܹܟܼܝ ܘܲܡܚܲܒܸܒܼ ܠܹܟܼܝ:\nܐܵܦ ܚܵܕܹܐ ܒܹܟܼܝ ܐܲܟܼܡܵܐ ܕܠܵܐ ܥܒܲܕܬܿܝ ܥܵܘ̣ܠܵܐ ܡܸܡܬܼܘܿܡ܀ ܠܵܐ ܡܚܲܣܸܕܼ ܠܹܟܼܝ ܡܸܛܠ ܕܲܚܛܲܝܬܿܝ ܐܵܘ ܪܵܫܹ̇ܐ ܠܹܟܼܝ:\nܐܸܠܵܐ ܚܵܕܹܐ ܡܸܛܠ ܕܲܦܢܲܝܬܿܝ ܐܵܦ ܪܵܚܹ̇ܡ ܠܹܟܼܝ܀ ܕܬܸܦܩܝܼܢ ܟܵܠ̇ܝܵܐ ܠܵܐ ܕܹܝܢ ܟܵܠܹ̇ܐ ܗ̤ܘ ܕܲܢܩܲܒܸܠ:\nܕܲܡܛܲܝܲܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܦܘܿܩ ܠܐܘܼܪܥܹܟܼܝ ܡܵܐ ܕܡܸܬܼܦܲܢܝܲܬܿܝ܀ (ܐܵܦܠܵܐ ܕܬܸܦܢܹܝܢ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ ܟܵܠ̇ܝܵܐ ܡܵܕܹܝܢ:\nܕܲܬܼܟܼܝܼܠܵܐ ܐܲܢ̄ܬܝ ܕܬܲܪܥܵܐ ܦܬܼܝܼܚ ܗ̄ܘ̣ ܠܗܵܘ̇ ܕܲܡܩܲܒܸܠ()܀","english":"Even Abraham received Sarah when she was impure, and she was sanctified by him, and through purity he mingled with her. Pharaoh expelled her when impurity was upon her limbs, and immediately the pure Abraham took her as his prey. He did not scorn her, nor did he reject that noble woman; rather, he rejoiced in her, and she was with him in pure union. So too, O weeping one, rejoice, for the Lord who desires to be reconciled with you receives you, sanctifies you, and purifies you. Come forth, go out from the impurity that has overwhelmed you, and the holy one will not hesitate to purify you through him. Just as Sarah, who passed over impurity, was sanctified, so the Lord of Abraham sanctifies you from his mixture. O penitent soul, come, ascend to God; through repentance, which opens the door and loosens the knots. Come forth, go out from the violence of that iniquitous one, and immediately the Lord, your Lord, will open the door to receive you. He will spread out his arms and receive you, and embrace you, and rejoice in you as if you had never done evil. He will not scorn you because of your sin, nor will he reject you; rather, he will rejoice because you have turned, and he will love you. So that you may meet the one who stands, but not the one who stands and receives, for he was prepared to go out to meet you when you repented. (Nor should you hasten to repentance, O one who stands, for the woman who trusts that the door is open to the one who receives.)","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ ܩܲܒܿܠ̣ܵܗ̇ ܠܣܲܪܵܐ ܟܲܕܼ ܛܲܡܐܵܐ ܗ̄ܘ̣ܵܬܼ","severity":"info","text":"The account of Abraham receiving Sarah after her impurity in Pharaoh’s house is not a direct biblical narrative but a haggadic expansion found in Genesis 12:10–20 and later Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܡܐܘܼܬܼܵܐ","severity":"info","text":"The Syriac noun ṭamʿūṯā (impurity) is a key term in Jacob’s discourse on sin and repentance, contrasting with dakyūṯā (purity) and qaddīšūṯā (sanctity).","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܸܩܦܵܐ ܕܲܟܼܝܵܐ","severity":"info","text":"The phrase 'pure union' (b-zeqpā dakyā) reflects the Syriac ascetical ideal of spiritual marriage, where physical impurity is overcome through sanctified relationship, as in the Pseudo-Clementine literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܦ ܒܹܟܼܝ ܚܵܕܹܐ ܡܵܪܝܵܐ","severity":"info","text":"The passage shifts from third-person narrative (Abraham and Sarah) to direct second-person address to the weeping soul (bēk(y)), a rhetorical device typical of Jacob’s homilies, aligning the biblical type with the listener’s experience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟܼ ܕܐܸܬܼܩܲܕܫܲܬ̤ ܣܲܪܵܐ","severity":"info","text":"The comparison of the penitent soul to Sarah, who was sanctified after impurity, parallels Jacob’s typological use of Old Testament figures (e.g., the harlot Rahab) elsewhere in this work to illustrate repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܛܲܝܲܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܦܘܿܩ ܠܐܘܼܪܥܹܟܼܝ","severity":"caution","text":"The final clause in parentheses is textually uncertain; the Syriac may be corrupt or a later gloss. The phrase 'the woman who trusts that the door is open' is ambiguous in referent and may reflect a scribal addition.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who stands' (kālyā) in the final lines is ambiguous: it may refer to God, the penitent, or a third figure; the translation opts for a divine referent.","The parenthetical sentence at the end is syntactically unclear and may be a marginal note or interpolation."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܐܵܦܠܵܐ ܠܦܸܪܥܘܿܢ ܐܝܼܬܼ ܠܹܗ ܩܛܝܼܪܵܐ ܕܢܸܟܼܠܹܝܟܼܝ ܨܹܐܕܼܵܘܗܝ:\nܕܡܸܚܕܼܵܐ ܕܬܸܨܒܹܿܝܢ ܬܸܦܩܝܼܢ ܡܸܢܹܗ ܠܵܐ ܠܵܒܹ̇ܟܼ ܠܹܟܼܝ܀ ܠܡܘܿܢ ܒܵܣܲܪ ܠܹܟܼܝ ܕܟܲܕܼ ܠܵܐ ܠܒܼܝܼܟܼ ܠܹܟܼܝ ܗܵܐ ܥܲܡܹܗ ܐܲܢܬܿܝ:\nܘܐܸܢܗ̤ܘ ܕܬܸܨܒܹܿܝܢ ܠܲܡܫܲܢܵܝܘܼ ܠܵܐ ܥܵܨܹ̇ܐ ܠܹܟܼܝ܀ ܗܵܐ ܡܩܲܕܫܵܢܵܐ ܕܛܲܡ̈ܐܹܐ ܩܵܐܹ̇ܡ ܘܲܡܣܲܟܹܿܐ ܠܹܟܼܝ:\nܘܲܛܥܝܼܢ ܙܘܿܦܵܐ ܪܣܵܣܵܐ ܕܲܕܼܡܹܗ ܕܲܢܕܲܟܹܝܟܼܝ ܒܹܗ܀ ܐܸܢܗ̤ܘ ܕܬܸܦܢܹܝܢ ܡܸܦܢܵܐ ܨܹܐܕܼܵܘܗܝ ܒܹܗ ܚܵܠܹ̇ܛ ܠܹܟܼܝ:\nܘܡܵܐ ܕܚܲܠ̣ܛܹܟܼܝ ܒܹܗ ܡܸܛܠܵܬܹܗ() ܒܹܗ ܩܲܕܝܼܫܲܬܿܝ܀ ܡܸܬܼܩܲܕܫܵܐ ܗ̣̄ܝ ܓܹܝܪ ܠܵܐ ܡܗܲܝܡܲܢܬܵܐ ܒܡ̇ܢ ܕܲܡܗܲܝܡܸܢ:\nܟܡܵܐ ܝܲܬܿܝܼܪܵܐ ܒܡܵܪܵܐ ܕܩܘܼ̈ܕܼܫܹܐ ܐܸܢ ܠܹܗ ܬܸܩܲܦ܀ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܥܵܐ̇ܠܵܐ ܢܲܦ̮ܫܵܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܘܡܸܬܼܢܲܩܦܵܐ ܠܹܗ ܘܗܵܘ̇ܝܵܐ ܥܲܡܹܗ ܚܕܼܵܐ ܒܲܚܕܼܵܐ ܪܘܼܚ܀ ܘܐܲܝܟܼ ܕܐܸܬܼܩܲܒܿܠܲܬ̤ ܣܲܪܵܐ ܕܐܸܬܲܬ̤ ܡ̣ܢ ܒܹܝܬܼ ܦܸܪܥܘܿܢ:\nܡܸܬܼܩܲܒܠܵܐ ܗ̤ܝ ܡ̣ܢ ܐܲܠܵܗܵܐ ܡܵܪܹܗ ܕܐܲܒܼܪܵܡ܀ ܡܹܐܬܼܵܐ ܬܹܐܬܹܝܢ ܘܗܵܘ̇ ܕܲܡܩܲܒܸܿܠ ܗܵܐ ܩܵܐܹ̇ܡ ܗ̄ܘ̣:\nܘܲܡܠܸܐ ܚܢܵܢܵܐ ܘܲܦܬܼܝܼܚ ܬܲܪܥܹܗ ܠܐܲܝܢܵܐ ܕܐܵܬܹ̇ܐ܀ ܐܘܿ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ ܕܲܫܒܼܵܗ̇ ܥܵܠܡܵܐ ܒܲܖ̈ܓܼܝܼܓܼܵܬܹܗ:\nܥܪܘܿܩܝ ܡ̣ܢ ܥܵܠܡܵܐ ܒܲܝܬܹܗ ܕܦܸܪܥܘܿܢ ܕܲܡܠܸܐ ܥܵܘ̣ܠܵܐ܀ ܠܵܐ ܢܸܒܼܣܲܡ ܠܹܟܼܝ ܗܵܘ̇ ܥܸܢܝܵܢܵܐ ܕܡܸܨܖ̈ܵܝܵܬܼܵܐ:\nܐܲܪܦܵܝ ܐܸܢܹܝܢ ܠܲܖ̈ܓܼܝܼܓܼܵܬܼܵܐ ܢܘܼܟܼܖ̈ܵܝܵܬܼܵܐ܀ ܠܵܐ ܢܲܛܥܸܐ ܒܹܟܼܝ ܒܲܝܬܹܗ ܕܦܸܪܥܘܿܢ ܕܲܡܠܸܐ ܛܘܼ̈ܒܹܐ:\nܥܵܠܡܵܐ ܕܐܝܼܬܼ ܒܹܗ ܢܝܵܚܹ̈ܐ ܒܝܼ̈ܫܹܐ ܕܠܵܐ ܫܲܪܝܼܪܝܼܢ܀ ܥܲܡ ܐܲܠܵܗܵܐ ܢܘܼܪܵܐ ܘܣܲܝܦܵܐ ܐܸܢ ܦܵܓܲܥ̇ ܒܹܟܼܝ:\nܘܠܵܐ ܒܘܼ̈ܣܵܡܹܐ ܘܕܲܫ̈ܢܹܐ ܦܖ̈ܝܼܫܹܐ ܥܲܡ ܣܵܛܵܢܵܐ܀","english":"Nor does Pharaoh have a tether of purity toward you, for as soon as you wish, you can depart from him, and he will not clothe you. Go to the one who will clothe you, even though he has not yet clothed you, behold, he is with him. And if you wish to serve, he will not refuse you. Behold, the sanctifier of the impure stands and awaits you. And the bond of the covenant of his blood, which purifies you, has been cast. If you wish to approach him, he will mingle with you. And when he has mingled with you, because of him, you are sanctified. For she is sanctified, even the unbelieving one, by what she believes. How much more so by the Lord of sanctities, if she cleaves to him. Through repentance the soul enters toward God and cleaves to him and becomes one spirit with him. And just as Sarah was received, who came from the house of Pharaoh, so she is received from God, the Lord of Abraham. Come, come, and the one who receives is standing here. And he fills the bosom and opens his door to whoever comes. Woe to you, O soul, at whom the world marvels because of its pleasures. Flee from the world, the house of Pharaoh, which is full of iniquity. That sweet thing of the Egyptians does not please you. Cast away the pleasures and the pollutions. Do not let the house of Pharaoh, which is full of delights, deceive you. The world, in which there are evil pleasures that are not true. With God, the fire and the sword, if they meet you, and not with the pleasures and the diverse delights with Satan.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܛܝܼܪܵܐ","severity":"info","text":"The Syriac noun qṭīrā (tether, bond) is used metaphorically for a binding relationship. Here it negates any claim Pharaoh has on the soul, reinforcing the theme of free departure.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܪܵܐ","severity":"info","text":"The reference to Sarah coming from Pharaoh’s house alludes to Genesis 12:10–20, where Sarah is taken by Pharaoh but later restored to Abraham. Jacob uses this typology to illustrate the soul’s reception by God.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh here symbolizes the world and its sinful pleasures, a common trope in Syriac ascetical literature. The house of Pharaoh is equated with the world’s iniquity and deceit.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ","severity":"info","text":"The phrase “through repentance the soul enters toward God” parallels the earlier narrative of Sarah’s reception, showing repentance as the means by which the soul, like Sarah, is purified and united with God.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ","severity":"info","text":"The direct address “Woe to you, O soul” marks a rhetorical shift from third-person narrative to second-person exhortation, intensifying the homiletic appeal to the listener.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܩܲܕܫܵܐ ܗ̣̄ܝ ܓܹܝܪ ܠܵܐ ܡܗܲܝܡܲܢܬܵܐ","severity":"caution","text":"The phrase “she is sanctified, even the unbelieving one” is ambiguous: it may refer to a generic soul or to Sarah before her conversion. The text does not clarify, but the context suggests the soul in repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the unbelieving one' (ܠܵܐ ܡܗܲܝܡܲܢܬܵܐ) is ambiguous: it could refer to Sarah before her faith, or to any soul that later believes. The reading taken is the latter, consistent with the homily's universal exhortation."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܐܵܡ̇ܪܵܐ ܒܟܹܐܒܹ̈ܝܗ̇ ܢܲܦ̮ܫܵܐ ܟܪܝܼܗܬܵܐ ܡܲܢ ܕܹܝܢ ܝܲܗ̣̄ܒܼ ܠܝܼ:\nܗܵܠܹܝܢ ܫܘܼܦܖܹ̈ܐ ܕܲܠܒܼܝܼܫܵܐ ܗ̄ܘܹ̇ܝܬܼ ܥܲܕܼܠܵܐ ܐܸܚܛܸܐ܀ ܐܸܢ ܐܲܠܵܗܵܐ ܕܐܝܼܬܼ ܠܹܗ ܖ̈ܲܚܡܹܐ ܡܩܲܒܸܿܠ ܗ̄ܘ̣ ܠܝܼ:\nܫܘܼܦܖ̈ܲܝ ܕܐܸܒܲܕܼܘ ܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܕܲܢܦܲܢܸܐ ܠܝܼ܀ ܟܝܵܢܝ ܫܲܦܝܼܪܵܐ ܗܵܘ̇ ܕܲܦܐܸܐ ܗ̄ܘ̣ܵܐ ܐܲܝܟܼ ܐܝܼܡܵܡܵܐ:\nܕܲܚܫܸܟܼ ܘܲܕܼܥܸܟܼ ܡܲܢ ܡܲܢܗܲܪ ܠܹܗ ܕܢܸܗܘܸܐ ܫܲܦܝܼܪ܀ ܐܸܢ ܒܲܚܢܵܢܵܐ ܡܸܬܼܚܲܣܝܵܐ ܐ̄ܢܵܐ ܡ̣ܢ ܚܵܘ̈ܒܵܬܼܵܐ:\nܥܲܠ ܗܵܘ̇ ܕܲܪܓܼܵܐ ܕܢܸܦ̇ܠܹܬܼ ܡܸܢܹܗ ܡܲܢ̣ܘܼ ܢܩܝܼܡ ܠܝܼ܀ ܡܸܫܒܲܩ ܒܲܠܚܘܿܕܼ ܐܸܢ ܫܵܒܹ̇ܩ ܠܝܼ ܟܠܡܵܐ ܕܲܚܛܹ̇ܝܬܼ:\nܣܲܓܿܝܼ ܪܲܒܵܐ ܠܡܘܿܢ ܬܘܼܒܼ ܐܸܣܒܲܪ ܥܲܠ ܝܲܬܿܝܼܪܵܐ܀ ܗܵܘ̇ ܕܹܝܢ ܫܘܼܦܪܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܲܒܼܪܝܼܬܼܝ ܥܲܕܼܠܵܐ ܐܸܚܛܸܐ:\nܐܲܝܟܵܐ ܡܸܟܹܝܠ ܚܵܙ̇ܝܵܐ ܐ̄ܢܵܐ ܠܹܗ ܡ̣ܢ ܕܐܵܘܒܸܿܕܬܹܗ܀ ܬܵܝ ܠܹܟܼܝ ܢܲܦ̮ܫܵܐ ܨܘܼܪܲܬܼ ܡܲܠܟܵܐ ܕܐܸܒܲܕܼ ܫܘܼܦܪܵܗ̇:\nܗܵܐ ܒܐܝܼܕܼܵܘ̈ܗܝ ܗ̄ܘ̣ ܕܡܵܪܹܟܼܝ ܫܘܼܦܪܹܟܼܝ ܘܲܢܛܝܼܪ ܗ̄ܘ̣ ܠܹܟܼܝ܀ ܡܸܚܕܼܵܐ ܕܬܹܐܬܹܝܢ ܝܵܗܹ̇ܒܼ ܗ̄ܘ̣ ܠܹܟܼܝ ܐܲܝܟܼ ܕܐܲܪܦܝܼܬܹܝܘܗܝ:\nܘܗ̤ܘ ܙܗܝܼܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܘܠܹܟܼܝ ܗ̄ܘ̣ ܢܛܝܼܪ ܠܹܗ ܕܢܸܬܼܦܲܢܸܐ ܠܹܟܼܝ܀ ܠܵܘ ܐܲܝܟܼ ܐܵܣܝܵܐ ܥܵܨܹ̇ܒܼ ܫܘܼܚܢܵܐ ܡܵܪܝܵܐ ܡܵܪܹܟܼܝ:\nܕܐܵܣܝܵܐ ܡܲܪܦܸܐ ܫܘܼܡܬܼܵܐ ܒܓܼܘܼܫܡܵܐ ܡܵܐ ܕܡܲܚܠܸܡ ܠܹܗ܀ ܘܟܲܕܼ ܒܲܥܨܵܒܹ̈ܐ ܘܲܒܼܥܸܩܵܖܹ̈ܐ ܘܲܒܼܡܘܼ̈ܙܵܓܹܐ:\nܠܓܼܘܼܫܡܵܐ ܡܫܲܓܸܫ ܕܠܵܐ ܬܸܗܘܸܐ ܒܹܗ ܫܘܼܡܬܼܵܐ ܠܲܓܼܡܵܪ܀ ܦܵܝ̇ܫܵܐ ܫܘܼܡܬܼܵܐ ܐܵܘ ܐܸܢ ܩܲܠܝܼܠ ܐܵܘ ܐܸܢ ܣܲܓܿܝܼ:\nܕܠܵܐ ܡܨܸܐ ܐܵܣܝܵܐ ܕܢܸܥܒܸܿܕܼ ܓܘܼܫܡܵܐ ܐܲܝܟܼ ܩܲܕܼܡܵܝܵܐ܀","english":"The soul says in its pains, the sick soul, \"What has the judge given me? These beauties of which I was clothed until I sinned. If the God who has mercy receives me, the beauties that I lost, how can He restore them to me? A beautiful appearance, that which shone like the day, has darkened and been extinguished; who will illuminate it so that it may be beautiful? If by petition it is covered, I am from sins, upon that rank from which I fell, who will raise me up? Only if He leaves me, if He leaves me all that I sinned, very great is it for me to hope again for more. That beauty, then, which my creation had until I sinned, where now shall I see it, since I destroyed it? Come to you, soul, the image of the king whose beauty has perished. Behold, in His hands is He who is your Lord, your beauty, and He has preserved it for you. As soon as you come, He gives it to you, just as He had laid it down, and He was careful with it, and for you He preserved it, that He might restore it to you. Not like a physician who labors, the Lord your Lord, for a physician leaves a scar in the body when he heals it. And with compresses and bandages and ointments, he agitates the body so that no scar remains in it completely. A scar remains, either small or great, for the physician cannot make the body as it was before.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܦܖܹ̈ܐ","severity":"info","text":"The plural noun ܫܘܼܦܖܹ̈ܐ (šuprē) means 'beauties' or 'splendors,' here referring to the soul's original, prelapsarian adornments. The term is a key motif in Jacob's theology of restoration.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܣܝܵܐ","severity":"info","text":"The physician simile (lines 17–22) echoes Pauline language of spiritual healing (e.g., 1 Cor 12:27–28) and patristic commonplaces on the limits of human medicine versus divine restoration. No single verse is quoted, but the imagery is scripturally resonant.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The 'image of the king' (ܨܘܼܪܲܬܼ ܡܲܠܟܵܐ) likely refers to the soul as the image of God (Gen 1:26–27), a common theme in Syriac anthropology. Jacob develops this as a guarantee of the soul's original beauty being preserved by God.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a dramatic dialogue: the soul's lament (lines 1–12) is answered by a consoling voice (lines 13–22). The shift from despair to assurance is marked by the imperative ܬܵܝ ܠܹܟܼܝ ('Come to you').","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܣܝܵܐ","severity":"info","text":"The physician who leaves a scar (ܫܘܼܡܬܼܵܐ) contrasts with God's perfect restoration. This parallels Jacob's homily On the Resurrection of the Body, where he argues that divine healing is total, unlike human medicine.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܲܢ ܕܹܝܢ (line 1) is ambiguous: it could be read as 'what then' or 'what indeed,' but the context favors a rhetorical question. The reading 'What has the judge given me?' is adopted."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܢܲܦ̮ܫܵܐ ܟܪܝܼܗܬܵܐ ܐܸܢ ܠܐܲܠܵܗܵܐ ܬܚܵܘܹܝܢ ܫܘܼܚܢܹܟܼܝ:\nܡܵܐ ܕܥܵܨܹ̇ܒܼ ܠܹܗ ܫܘܼܡܬܼܵܐ ܒܓܼܘܼܫܡܹܟܼܝ ܠܵܐ ܡܲܪܦܸܐ ܠܵܗ̇܀ ܠܵܘ ܐܲܝܟܼ ܐܵܣܝܵܐ ܦܵܣܹ̇ܩ ܒܸܣܪܵܐ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ:\nܕܬܸܗܘܸܐ ܫܘܼܡܬܼܵܐ ܒܕܼܘܼܟܿܬܼܵܐ ܕܲܫܩܝܼܠ ܒܸܣܪܵܐ ܡܸܢܵܗ̇܀ ܗ̤ܘ ܡ̣ܢ ܦܲܓܼܪܹܗ ܕܝܼܠܹܗ ܣܵܐܹ̇ܡ ܠܲܚܒܼܵܖ̈ܵܬܼܵܐ:\nܘܥܲܡܹܗ ܕܓܼܘܼܫܡܵܐ ܡܲܫܘܸܐ ܠܫܘܼܚܢܵܐ ܡܵܐ ܕܡܲܚܠܸܡ ܠܹܗ܀ ܡܵܐ ܕܲܚܒܲܪܬܼܵܐ ܥܵܡ̇ܩܵܐ ܕܬܸܗܘܸܐ ܚܲܠܵܕܝܼܬܼܵܐ:\nܣܪܲܓܼ ܒܵܗ̇ ܦܲܓܼܪܹܗ ܬܸܩܢܲܬ̤ ܩܵܡܲܬ̤ ܓܘܼܫܡܵܐ ܓܲܐܝܵܐ܀ ܠܵܘ ܥܸܩܵܖܹ̈ܐ ܐܵܘ ܚܲܡܝܼ̈ܡܹܐ ܐܵܘ ܩܲܪܝܼܖܹ̈ܐ:\nܡܡܲܙܸܓܼ ܥܵܒܹ̇ܕܼ ܣܲܡܵܐ ܠܫܘܼ̈ܚܢܹܐ ܕܢܸܥܨܘܿܒܼ ܐܸܢܘܿܢ܀ ܓܘܼܫܡܹܗ ܡܢܲܬܸܫ ܒܚܘܼܒܹܗ ܘܣܵܐܹ̇ܡ ܥܲܠ ܡܲܚ̈ܘܵܬܼܵܐ:\nܥܒܼܵܕܼܵܐ ܚܲܕܼܬܼܵܐ ܕܠܵܐ ܐ̄ܢܵܫ ܥܲܒܼܕܹܗ ܐܸܠܵܐ (ܐܸܢ ܗ̤ܘ()܀ ܐܲܝܟܵܐ ܚܙܸܐ ܠܟܼܘܿܢ ܐܵܣܝܵܐ ܕܦܲܓܼܪܹܗ ܠܫܘܼܚ̈ܢܹܐ ܣܵܐܹ̇ܡ:\nܐܸܠܵܐ ܡܵܪܲܢ ܕܝܵܨܹ̇ܦ ܘܥܵܨܹ̇ܒܼ ܠܲܡ̈ܡܲܚܲܝܵܐ܀ ܕܡܵܐ ܡ̣ܢ ܦܲܓܼܪܵܐ ܫܵܩ̇ܠܝܼܢ ܟܠܗܘܿܢ ܐܵܣܵܘ̈ܵܬܼܵܐ:\nܘܗܵܢܵܐ ܐܵܣܝܵܐ ܗ̤ܘ ܪܵܡܹ̇ܐ ܕܡܹܗ ܠܲܚܒܼܵܖ̈ܵܬܼܵܐ܀ ܡܲܢ̣ܘܼ ܐܵܣܝܵܐ ܕܲܕܼܡܹܗ ܒܫܘܼ̈ܚܢܹܐ ܦܫܝܼܩ ܠܹܗ ܢܲܪܡܸܐ:\nܐܸܠܵܐ ܡܫܝܼܚܵܐ ܕܲܬܼܪܲܥ̣ ܣܸܛܪܹܗ ܘܒܲܕܼܡܹܗ ܥܲܨܒܲܢ܀ ܐ̄ܚܖ̈ܵܢܹܐ ܫܵܩ̇ܠܝܼܢ ܗ̤ܘ ܕܹܝܢ ܝܵܗܹ̇ܒܼ ܕܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܹܗ:\nܕܲܕܼܡܹܗ ܢܸܬܸܿܠ ܕܬܸܬܼܐܲܣܸܐ ܒܹܗ ܒܪܝܼܬܼܵܐ ܟ̱ܠܵܗ̇܀ ܦܲܓܼܪܹܗ ܠܫܘܼ̈ܚܢܹܐ ܘܲܕܼܡܹܗ ܪܵܡܹ̇ܐ ܠܲܚܒܼܵܖ̈ܵܬܼܵܐ:\nܘܠܵܐ ܡܸܬܼܝܲܕܼܥܵܐ ܫܘܼܡܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܒܢܲܦ̮ܫܵܐ ܡܸܡܬܼܘܿܡ܀ ܒܪܝܼܬܼܵܐ ܚܕܲܬܵܐ ܡܩܝܼܡ ܫܘܼܒܼܩܵܢܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ:\nܘܐܲܝܟܼ ܕܲܡܟܼܵܢܵܐ ܢܲܦ̮ܫܵܐ ܒܫܘܼܦܖܹ̈ܝܗ̇ ܚܵܙ̇ܝܵܐ ܐܲܦܵܘ̈ܗܝ܀","english":"The sick soul says to God, \"Show me your scars.\" When the wound pains you in your body, do not let it go. Not like a physician who cuts flesh from limbs so that the wound may be in the place from which he took flesh. He from his own body places patches and with the body's companion he makes the scar equal when he heals it. When the deep incision is to become a scar, he kindles in it his body, a cautery before the proud body. Not roots or hot or cold things does he mix; he makes a medicine for the scars that have pained you. His body he kindles with his love and places upon the wounds a new creation, which he makes without pain except from him. Where have you seen a physician who places his own body on scars? But our Lord who is zealous and pained for the wounded. For what are all medicines taken from the body? And here is a physician who casts from himself patches. What physician has poured out his blood on scars? But Christ who opened his side and with his blood pressed. Others take, but he gives what is poured out: his blood he gave so that the whole creation might be healed by it. His body on scars and his blood he places as patches, and the wound of evil is not known in the soul at all. He raises up a new creation, a forgiveness from God, and as in a mirror the soul sees his face in its beauties.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܚܢܹܟܼܝ","severity":"info","text":"The Syriac term ܫܘܼܚܢܹܟܼܝ (šūḥḥēk(y)) is a plural form of ܫܘܼܚܢܵܐ (šūḥḥā), meaning 'scar' or 'blemish'. Here it is used metaphorically for the marks of sin on the soul, a key image in Jacob's soteriology.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܣܝܵܐ","severity":"info","text":"The comparison of Christ to a physician (ܐܵܣܝܵܐ, ʾāsyā) who heals with his own body and blood draws on early Syriac typology of Christ as the 'physician of souls', common in Ephrem and Jacob. The medical imagery reflects late antique therapeutic practices.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܕܼܡܹܗ ܢܸܬܸܿܠ","severity":"info","text":"The phrase 'his blood he gave' (ܕܲܕܼܡܹܗ ܢܸܬܸܿܠ) echoes the eucharistic and soteriological language of Christ's blood poured out for healing, reminiscent of 1 John 1:7 and the Syriac liturgical tradition of the 'blood of redemption'.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the soul's direct speech to a theological exposition contrasting human medicine with Christ's unique healing. The rhetorical questions ('Where have you seen...') mark a homiletic turn, typical of Jacob's mimro form.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܪܝܼܬܼܵܐ ܚܕܲܬܵܐ","severity":"info","text":"The 'new creation' (ܒܪܝܼܬܼܵܐ ܚܕܲܬܵܐ) raised by Christ parallels Jacob's theme of repentance as a second creation, found also in his homilies on the sinful woman and on Jonah.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܚ̈ܘܵܬܼܵܐ","severity":"caution","text":"The term ܡܲܚ̈ܘܵܬܼܵܐ (maḥwāṯā) is ambiguous: it can mean 'wounds' or 'ulcers'. The English draft renders it as 'wounds', but the context of medical treatment suggests a more specific pathological sense, possibly 'sores' or 'lesions'.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'proud body' (ܓܘܼܫܡܵܐ ܓܲܐܝܵܐ) is ambiguous: it may refer to the physical body as proud in its sin, or to the soul's former beauty. The reading taken follows the soul's lament over lost beauty in the previous passage.","The phrase 'forgiveness from God' (ܫܘܼܒܼܩܵܢܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ) could be read as 'remission from God' or 'pardon from God'; the English draft chooses 'forgiveness', which is consistent with Jacob's theology of repentance."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܒܫܘܼܚܢܵܐ ܕܥܵܨܹ̇ܒܼ ܠܵܐ ܡܲܪܦܸܐ ܒܹܗ ܫܘܼܡܬܼܵܐ ܠܲܓܼܡܵܪ:\nܕܠܵܐ ܡܸܬܼܝܲܕܼܥܵܐ ܕܘܼܟܿܬܹܗ ܕܫܘܼܚܢܵܐ ܡܵܐ ܕܡܲܚܠܸܡ ܠܹܗ܀ ܟ̱ܠܹܗ ܫܘܼܦܪܵܐ ܕܐܝܼܬܼ ܠܲܟܼܝܵܢܵܐ ܡܸܬܼܦܲܢܸܐ ܠܹܗ:\nܕܢܹܐܡܲܪ ܡܵܪܝܵܐ ܗܵܐ ܛܵܒܼ ܫܲܦܝܼܪ ܐܲܝܟܼ ܕܐܸܡ̣ܲܪ ܗ̄ܘ̣ܵܐ܀ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܒܪܝܼܬܹܗ ܡܚܲܕܸܬܼ ܡ̣ܢ ܫܘܼܒܼܩܵܢܵܐ:\nܘܠܵܐ ܡܲܪܦܸܐ ܒܵܗ̇ ܫܘܼܡܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܕܬܸܗܘܸܐ ܣܲܢܝܵܐ܀ ܐܲܝܟܼ ܐܲܠܵܗܵܐ ܠܵܘ ܐܲܝܟܼ ܐܵܣܝܵܐ ܥܵܨܹ̇ܒܼ ܫܘܼܚܢܵܐ:\nܐܲܠܵܗܵܐ ܓܹܝܪ ܡܸܒܼܪܵܐ ܒܵܪܹܐ ܘܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܹܗ܀ ܗ̤ܘ ܗܵܘ̇ ܫܘܼܦܪܵܐ ܕܝܲܗ̣̄ܒܼ ܠܲܟܼܝܵܢܵܐ ܟܲܕܼ ܒܵܪܹܐ ܠܹܗ:\nܗ̤ܘ ܡܲܩܢܸܐ ܠܹܗ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܡܵܐ ܕܫܵܒܼܹ̇ܩ ܠܹܗ܀ ܘܐܸܠܘܼ ܐܲܪܦܝܼ ܫܘܼܡܬܼܵܐ ܚܸܣܕܵܐ ܗ̄ܘ̣ ܠܲܕܼܩܵܢܹ̇ܐ ܠܵܗ̇܀ ܐܸܢܗ̤ܘ ܕܡܲܪܦܸܐ ܫܘܼܡܬܼܵܐ ܒܢܲܦ̮ܫܵܐ ܡܵܐ ܕܥܵܨܹ̇ܒܼ ܠܵܗ̇:\nܗ̤ܘ ܡܸܬܼܚܲܣܲܕܼ ܕܐܲܣ̣ܝܼ ܫܘܼܚܢܵܐ ܘܡܘܼܡܹܗ() ܩܲܝܵܡ܀ ܘܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܕܐܵܘ ܡܸܫܟܵܚܘܼ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ:\nܐܵܘ ܒܝܼܫܘܼܬܼܵܐ ܗ̣̄ܝ ܕܐܲܣ̣ܝܼ ܫܘܼܚܢܵܐ ܘܐܲܪܦܝܼ ܡܘܼܡܵܐ܀ ܠܫܘܼܒܼܚܵܐ ܫܵܘܹ̇ܐ ܘܟܸܫ̈ܠܹܐ ܘܡܲܡ̈ܠܠܹܐ ܫܩܝܼܠܝܼܢ ܐܸܢܘܿܢ:\nܡ̣ܢ ܝܑܼܕܲܥܬܹܗ ܡܲܠܝܲܬܼ ܖ̈ܲܚܡܹܐ ܕܠܵܐ ܡܸܬܼܥܲܕܼܠܵܐ܀ ܗܘ̤ܵܐ() ܗ̄ܘ̣ܵܐ ܫܘܼܚܢܵܐ ܒܢܲܦ̮ܫܹܗ ܕܫܸܡܥܘܿܢ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܕܥܵܘ̣ܠܵܐ ܟܡܸܢ ܠܹܗ ܘܐܲܪܡܝܼ ܬܲܒܪܹܗ ܒܟܼܵܦܘܿܪܘܼܬܼܵܐ܀ ܘܟܲܕܼ ܐܸܬܼܓܵܘܲܣ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܘܐܲܝܬܝܼ ܕܸܡ̈ܥܹܐ:\nܥܲܨܒܹܿܗ ܡܫܝܼܚܵܐ ܘܫܘܼܦܪܹܗ ܝܲܗ̣̄ܒܼ ܠܹܗ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ܀ ܥܲܕܼܠܵܐ ܢܸܚܛܸܐ ܥܒܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܪܹܫܵܐ ܠܬܲܠܡܝܼܕܼܘܼܬܼܵܐ:\nܘܒܼܵܬܲܪ ܕܲܟܼܦܲܪ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܕܘܼܟܿܬܹܗ ܝܲܗ̣̄ܒܼ ܠܹܗ܀","english":"In the pain of the wound, do not let the scar remain in the limb, so that the place of the wound is not known when it heals. All the beauty that the sick one has is taken away. For the Lord said, \"Behold, it is good and fair,\" as he had said. Through repentance he renews his creation from forgiveness, and does not let the scar of iniquity remain so that it may be a support. Like God, not like a physician, he tends the wound. For God, the creator, creates and is simple. That beauty which he gave to the sick one when he created him, he restores to him through repentance when he forgives him. And if he had let the scar remain, it would be a disgrace to the one who bears it. If he lets the scar remain in the soul when it pains her, he is disgraced who healed the wound, and its blemish remains. And it would be said, \"Either he was able and did not heal, or it is evil that he healed the wound and left the blemish.\" For glory, contests, and discourses are taken from the knowledge of him who is full of mercies that cannot be measured. There was a wound in the soul of Simon, the head of the disciples, for iniquity had darkened him and cast his rebellion into denial. And when he was stirred by repentance and brought tears, Christ healed him and gave him that former beauty. Until he sinned, he had been the head of the discipleship, and after he denied, through repentance he gave him his place.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܚܢܵܐ","severity":"info","text":"The Syriac noun ܫܘܼܚܢܵܐ (šūḥāṯā) means 'wound' or 'ulcer', but here it is used metaphorically for the spiritual injury caused by sin. The same root appears in the previous passage, reinforcing the medical imagery of repentance as healing.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܡܬܼܵܐ","severity":"info","text":"The word ܫܘܼܡܬܼܵܐ (šūmtā) means 'scar' or 'blemish'. Jacob contrasts the scar of iniquity (ܥܵܘ̣ܠܵܐ) with the restored beauty (ܫܘܼܦܪܵܐ) of the soul, emphasizing that repentance must be complete, leaving no trace of sin.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܹܐܡܲܪ ܡܵܪܝܵܐ ܗܵܐ ܛܵܒܼ ܫܲܦܝܼܪ","severity":"info","text":"The phrase 'Behold, it is good and fair' echoes God's approval of creation in Genesis 1:31 (LXX: 'And God saw everything that he had made, and it was very good'). Jacob applies this to the restored soul after repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ","severity":"info","text":"Simon Peter, 'head of the disciples,' is cited as an example of a wound of iniquity (denial of Christ) healed by repentance. This refers to Peter's denial of Jesus before the crucifixion (Matt 26:69–75; Mark 14:66–72) and his subsequent restoration as leader of the apostles.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the medical metaphor of repentance as wound-healing, then transitions to a specific exemplum: Simon Peter. The shift from general principle to concrete narrative is typical of Jacob's homiletic style, reinforcing the argument with a scriptural model.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܕܐܵܘ ܡܸܫܟܵܚܘܼ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The Syriac text at this point is ambiguous: the phrase 'either he was able and did not heal, or it is evil that he healed the wound and left the blemish' may reflect a textual corruption or a deliberate rhetorical doubling. The English draft smooths it, but the Syriac leaves open whether the second clause is a variant or a gloss.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܕܐܵܘ ܡܸܫܟܵܚܘܼ ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ' is syntactically awkward; it may be a scribal duplication or a rhetorical question. The reading taken is that it presents two alternative accusations against a healer who leaves a scar.","The reference to 'contests and discourses' (ܟܸܫ̈ܠܹܐ ܘܡܲܡ̈ܠܠܹܐ) is obscure; it may allude to liturgical or exegetical traditions about Peter's restoration, but the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܠܵܐ ܐܲܚܬܹܗ ܗ̄ܘ̣ܵܐ ܕܢܸܗܘܸܐ ܕܚܲܡܫܵܐ ܐܵܘ ܕܲܬܼܠܵܬܼܵܐ:\nܐܸܠܵܐ ܒܕܲܪܓܹܗ ܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ ܣܠܸܩ̣ ܐܲܩܝܼܡܹܗ܀ ܥܲܕܼܠܵܐ ܢܸܟܼܦܘܿܪ ܪܲܒ ܒܲܝܬܵܐ ܗ̄ܘ̣ܵܐ ܘܲܟܼܦܲܪ ܘܲܢܦܲܩ̣:\nܘܲܕܿܬܵܒܼ ܐܲܥ̣ܠܹܗ ܘܐܵܘܣܸܦ̣ ܝܲܗ̣̄ܒܼ ܠܹܗ ܥܵܢܹ̈ܗ ܕܢܸܪܥܹܝܗ̇܀ ܝܲܗ̣̄ܒܼ ܠܹܗ ܩܠܝܼܕܼܵܘ̈ܗܝ ܗܵܠܹܝܢ ܕܐܵܘܒܸܿܕܼ ܟܲܕܼ ܟܵܦܲܪ ܗ̄ܘ̣ܵܐ:\nܘܐܵܘܣܸܦ̣ ܠܹܗ ܬܘܼܒܼ ܐܸܡܖܹ̈ܐ ܘܥܸܖ̈ܒܹܐ ܘܲܢ̈ܩܵܘܵܬܼܵܐ܀ ܐܲܟܼܡܵܐ ܕܫܘܼܦܪܵܐ ܐܸܬܿܬܵܘܣܲܦ ܠܹܗ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܐܵܘܣܸܦ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ ܐܵܦ ܫܘܼܠܛܵܢܵܐ ܒܥܵܢ̈ܵܐ ܕܐܸܫܟܲܚ܀ ܪܲܚܡ̣ܵܗ̇ ܠܥܵܢܹ̈ܗ ܘܡܝܼܬܼ ܥܲܠ ܐܲܦܹ̈ܝܗ̇ ܒܲܪ ܐܲܠܵܗܵܐ:\nܘܝܲܗ̣ܒܵܗ̇ ܠܫܸܡܥܘܿܢ ܕܲܬܼܟܼܝܼܠ ܗ̄ܘ̣ܵܐ ܥܠܵܘܗܝ ܕܲܡܢܲܛܲܪ ܠܵܗ̇܀ ܘܗܵܢܵܐ ܓܲܒܼܪܵܐ ܬܲܠܡܝܼܕܼܵܗ̇ ܗ̄ܘ̣ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܘܗ̤ܝ ܐܲܥܸܠܬܹܗ ܕܲܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܠܹܗ ܐܸܠܘܼ ܠܵܐ ܗ̤ܝ܀ ܟܦܲܪ ܗ̄ܘ̣ܵܐ ܒܡܵܪܹܗ ܘܝܼܡ̣ܵܐ ܘܐܲܚܪܸܡ̣ ܕܠܵܐ ܝܵܕܲܥ̇ ܠܹܗ:\nܘܲܪܓܸܙ ܘܲܢܦܲܩ̣ ܡܸܢܹܗ ܕܒܲܝܬܵܐ (ܘܗܵܐ ܐܸܙܲܠ̣() ܠܹܗ܀ ܘܲܬܼܝܵܒܼܘܼܬܼܵܐ ܪܸܗܛܲܬ̤ ܒܵܬܼܪܹܗ ܟܲܕܼ ܥܵܪܹܩ ܗ̄ܘ̣ܵܐ:\nܘܐܲܥܛܸܦܬܹܗ ܗ̄ܘ̣ܵܬܼ ܘܥܲܠ ܐܸܣܟܿܘܼܦܬܹܗ ܕܡܵܪܹܗ ܢܸܒܼܪܘܿܟܼ܀ ܘܐܲܠܸܦܬܹܗ ܗ̄ܘ̣ܵܬܼ ܕܢܲܝܬܸܐ ܕܸܡ̈ܥܹܐ ܚܠܵܦ ܩܘܼܖ̈ܒܵܢܹܐ:\nܘܲܫܩܲܠ̣ ܘܐܲܝܬܝܼ ܐܲܝܟܼ ܕܐܸܬܼܚܲܟܲܡ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܘܡܸܚܕܼܵܐ ܕܐܸܬܼܵܐ ܚ̣ܵܪ ܒܹܗ ܡܫܝܼܚܵܐ() ܘܲܗܘ̤ܵܐ ܫܲܦܝܼܪ:\nܘܐܲܟܼܡܵܐ ܕܠܲܓܼܡܵܪ ܠܵܐ ܟܦܝܼܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܚܲܠ̣ܛܹܗ ܥܲܡܹܗ܀ ܘܒܼܵܬܲܪ ܗܵܟܲܢ ܟ̱ܠܵܗ̇ ܥܵܢ̈ܵܐ ܕܡܝܼܬܼ ܥܲܠ ܐܲܦܹ̈ܝܗ̇:\nܠܹܗ ܝܲܗ̣ܒܵܗ̇ ܗ̄ܘ̣ܵܐ ܐܲܝܟܼ ܕܲܠܪܵܚ̇ܡܵܐ ܕܠܵܐ ܚܛܵܐ ܡܸܡܬܼܘܿܡ܀","english":"He did not bring him down from the fifth or the third step, but set him up on his first rank. The great steward of the house was, and he denied and went out. And he brought him in and added, giving him the keys of his city. He gave him the keys of those he had lost when he denied. And he added for him again flocks and herds and possessions. As beauty was added to him through repentance, he also added for him authority over the cities that were found. She loved her city and the Son of God died on her account, and gave her to Simon, who trusted that he would guard her. And behold, this man is her disciple, that of repentance, and she is the one who brought him in, who had gone out, if not for her. He denied his Lord and swore and cursed without knowing, and became angry and went out from the house (and behold, he went away). And repentance ran after him while he fled, and she turned him back, and upon the threshold of his Lord he knelt. And she taught him to bring tears instead of offerings, and he took and brought as he was instructed by repentance. And immediately when he looked upon him, Christ was fair, and as if he had not denied, his portion was with him. And after this, all the city that died on her account, he gave her to him as to a lover who had never sinned at all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܪܓܹܗ","severity":"info","text":"The Syriac term ܕܲܪܓܹܗ (dargēh) means 'his rank' or 'step,' here referring to a hierarchical position in a household or spiritual order, not a physical stair.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܸܡ̈ܥܹܐ ܚܠܵܦ ܩܘܼܖ̈ܒܵܢܹܐ","severity":"info","text":"The phrase 'tears instead of offerings' echoes a common Syriac penitential motif, possibly alluding to Luke 7:38 or Psalm 51, where tears replace sacrificial rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon (ܫܸܡܥܘܿܢ) likely refers to Simon Peter, the apostle, in a typological role as guardian of the repentant city, consistent with Jacob's ecclesiological allegories.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a metaphorical healing image to a narrative parable of a steward who denies his lord, is restored by Repentance personified, and receives authority again.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Jacob of Serugh","severity":"info","text":"Jacob's homilies on repentance were widely copied in Syriac monastic circles; this passage's allegory of Repentance as a female figure teaching tears reflects later liturgical use.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great steward' (ܪܲܒ ܒܲܝܬܵܐ) is ambiguous: it may be a generic figure or a specific biblical type (e.g., the prodigal son). The reading taken is a parabolic steward representing a repentant sinner."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܘܲܠܬܲܝܵܒܹ̈ܐ ܥܲܒܼܕܹܗ ܨܘܼܪܬܵܐ ܐܵܦ ܡܲܚܙܝܼܬܼܵܐ:\nܕܲܗܘ̤ܵܘ ܝܵܕܼܥ̇ܝܼܢ ܡܵܢܵܐ ܗ̄ܘ̣ ܚܲܝܠܵܗ̇ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܘܲܒܼܗܵܘ̇ ܫܘܼܦܪܵܐ ܕܐܝܼܬܼ ܠܲܟܼܝܵܢܵܐ ܥܲܕܼܠܵܐ ܢܸܚܛܸܐ:\nܡܸܚܕܼܵܐ ܕܬܼܵܐܹ̇ܒܼ ܥܵܐܹ̇ܠ ܩܵܐܹ̇ܡ ܒܹܝܬܼ ܐܲܠܵܗܵܐ܀ ܘܲܒܼܚܲܛܵܝܵܐ ܕܬܼܵܐܹ̇ܒܼ ܚܵܕܼܝܢ ܐܵܦ ܡܲܠܲܐܟܹ̈ܐ:\nܥܲܠ ܕܐܸܫܬܲܟܚܲܬ̤ ܨܘܼܪܬܹܗ ܕܡܲܠܟܵܐ ܕܐܲܒܿܝܼܕܼܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܡܸܟܹܝܠ ܢܲܦ̮ܫܵܐ ܗܵܐ ܬܟܼܝܼܠܵܐ ܐܲܢ̄ܬܿܝ ܘܫܲܪܝܼܪܵܐ ܠܹܟܼܝ:\nܕܡܸܬܼܦܲܢܸܐ ܗ̄ܘ̣ ܠܹܟܼܝ ܫܘܼܦܪܹܟܼܝ ܬܵܝ ܠܹܟܼܝ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܐܲܝܟܼ ܕܐܸܬܼܦܲܢܝܼ ܠܫܸܡܥܘܿܢ ܪܹܫܵܐ() ܕܲܫܠܝܼܚܘܼܬܼܵܐ:\nܡܸܬܼܦܲܢܸܐ ܠܹܟܼܝ ܟ̱ܠܹܗ ܫܘܼܦܪܵܐ ܗܵܘ̇ ܕܲܟܼܝܵܢܹܟܼܝ܀ ܘܐܲܝܟܼ ܕܐܸܬܼܩܲܕܫܲܬ̤ ܣܲܪܵܐ ܒܓܲܒܼܪܵܗ̇ ܡ̣ܢ ܛܲܡܐܘܼܬܼܵܐ:\nܡܩܲܕܸܫ ܐܵܦ ܠܹܟܼܝ ܡܵܪܹܗ ܕܐܲܒܼܪܵܡ ܡ̣ܢ ܒܝܼ̈ܫܵܬܹܟܼܝ܀ ܣܕܲܩ̣ ܗ̄ܘ̣ܵܐ ܦܸܪܥܘܿܢ ܫܵܘܬܵܦܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ:\nܘܒܲܛܪܘܼܢܘܼܬܹܗ ܦܫܲܚ̣ ܗܲܕܵܡܵܐ ܕܦܲܓܼܪܵܐ ܢܲܟܼܦܵܐ܀ ܐܵܦ ܠܹܟܼܝ ܫܲܩ̣ܠܹܟܼܝ ܒܝܼܫܵܐ ܘܣܲܕܩܹܟܼܝ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܘܢܲܟܼܪܝܼ ܦܲܪܫܹܟܼܝ ܡ̣ܢ ܚܘܼܠܛܵܢܵܐ ܕܗܵܝ̇ ܪܲܒܿܘܼܬܼܵܐ܀ ܦܢܵܬ̤ ܕܹܝܢ ܣܲܪܵܐ ܘܐܸܬܼܵܐ ܠܕܘܼܟܿܬܹܗ ܐܵܦ ܗܲܕܵܡܵܐ:\nܘܲܬܼܩܸܢ() ܓܘܼܫܡܵܐ ܕܲܡܕܼܵܘܲܕܼ ܗ̄ܘ̣ܵܐ ܠܗܵܘ̇ ܡܸܨܪܵܝܵܐ܀ ܗܵܟܲܢ ܐܵܦ ܐܲܢ̄ܬܿܝ ܐܸܢ ܡܸܬܼܦܲܢܝܲܬܿܝ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܡܲܬܼܩܸܢ ܠܹܟܼܝ ܒܹܗ ܘܲܡܚܲܠܸܛ ܠܹܟܼܝ ܥܲܡ ܪܲܒܿܘܼܬܹܗ܀ ܘܣܸܕܼܩܵܐ ܕܲܥ̣ܒܲܕܼ ܒܝܼܫܵܐ ܒܹܝܬܼ ܠܹܟܼܝ ܘܲܠܐܲܠܵܗܵܐ:\nܐܲܝܟܼ ܡܵܐ ܕܠܵܐ ܗܘ̤ܵܐ ܐܵܦܠܵܐ ܡܸܗܘܵܐ ܗܵܘܹ̇ܐ ܠܲܝܬܵܘܗܝ܀ ܠܵܘ ܓܲܝܵܪܬܵܐ ܚܫܝܼܒܼܵܐ ܣܲܪܵܐ ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ:\nܕܐܸܙܲܠ̄ܬ̤ ܘܐܸܬܲܬ̤ ܘܲܗܘ̤ܵܬܼ ܚܹܐܪܬܼܵܐ ܐܲܝܟܼ ܠܵܐ ܐܸܙܲܠ̄ܬ̤܀","english":"And for the penitents he made an image, even a spectacle, so that they might know what the power of repentance is. And in that beauty which exists for the chaste until sin, as soon as one repents, he enters and stands in the house of God. And for the sinner who repents, even the angels rejoice, because the image of the king who was lost has been found. Henceforth, O soul, come, confident and certain, for you, that your beauty is revealed to you, come to God. Just as it was revealed to Simon, the head of the apostleship, so is all that beauty of your chastity revealed to you. And just as Sarah was sanctified with her husband from defilement, so does the Lord of Abraham sanctify you from your evils. Pharaoh rejected the partnership of the house of Abraham, and in his rebellion, a member of the body was severed, a stone. So too, the evil one takes you and separates you from God, and cuts you off from the mixture of that multitude. But Sarah turned and came to her place, even the member, and the body of David became that Egyptian. Thus also you, O soul, if you turn to God, he will set you in him and mix you with his multitude. And the righteousness which the evil one did between you and God, as if it had never been and never will be, is nothing. For the chaste one was not considered a stranger in the house of Abraham, because she went and came and was free as if she had not gone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܘܼܪܬܵܐ","severity":"info","text":"The Syriac ṣūrtā can mean 'image,' 'form,' or 'likeness.' Here it likely refers to a visible exemplar or type, not a physical icon, as Jacob uses it to illustrate the restored state of the penitent.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܪܹܫܵܐ ܕܲܫܠܝܼܚܘܼܬܼܵܐ","severity":"info","text":"Simon Peter, 'head of the apostleship,' is invoked as a type of the penitent whose beauty (i.e., apostolic dignity) was restored after denial (cf. Matt 26:69–75; John 18:15–27; Gal 2:11–14). Jacob draws on the tradition of Peter's repentance after his denial of Christ.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܪܵܐ","severity":"info","text":"Sarah, wife of Abraham, is presented as a type of the penitent soul. The reference to her sanctification 'from defilement' and her return to her place alludes to Gen 12:10–20 (the account of Sarah in Pharaoh's house) and later Jewish and Christian exegetical traditions.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh is identified as the one who 'rejected the partnership of the house of Abraham.' This reflects the exegetical tradition (e.g., in Ephrem and later Syriac writers) that Pharaoh attempted to take Sarah and was punished by being severed from the covenant community.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about the power of repentance to two scriptural exempla (Peter and Sarah), then applies them directly to the soul ('O soul'). This homiletic pattern is typical of Jacob's metrical homilies.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܬܼܩܸܥ","severity":"caution","text":"The verb ܘܲܬܼܩܸܥ (wattaʿ) is ambiguous: it can mean 'he set' or 'he fixed.' The English draft renders it as 'became,' but the Syriac more likely means 'he set (the body of David) against that Egyptian,' i.e., David's body was substituted for the Egyptian's. The exact sense is contested.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the body of David became that Egyptian' is obscure; it may refer to a typological substitution or a midrashic tradition not fully preserved. The verb ܘܲܬܼܩܸܥ could also be read as 'he struck' or 'he fixed,' altering the sense."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܡܸܚܕܼܵܐ ܕܐܸܬܲܬ̤ ܠܵܐ ܐܸܬܼܚܲܫܒܲܬ̤ ܐܵܦܠܵܐ ܕܐܸܙܲܠ̄ܬ̤:\n662\nܕܫܵܘܬܵܦܘܼܬܼܵܐ ܕܓܲܒܼܪܵܐ ܟܹܐܢܵܐ ܕܟܼܝܼܬܼܵܐ ܥܒܲܕܬܼܵܗ̇܀ ܐܵܦ ܗܘ݀ ܫܸܡܥܘܿܢ ܡܼܢ ܕܲܟܼܦܲܪ ܗ̄ܘܼܵܐ ܡܸܚܕܼܵܐ ܕܐܸܬ݀ܵܐ:\nܘܐܲܪܡܝܼ ܕܸܡ̈ܥܹܐ ܐܲܝܟܼ ܠܵܐ ܟܦܝܼܪ ܠܹܗ ܐܸܬܼܩܲܒܲܠ ܗ̄ܘܼܵܐ܀ ܐܵܦ ܐܲܢ̄ܬܿܝ ܢܲܦ̮ܫܵܐ ܐܸܢܗ݀ܘ ܕܬܸܦܢܹܝܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܐܲܝܟܼ ܠܵܐ ܚܛܸܐ ܠܹܟܼܝ ܡܸܚܛܵܐ ܠܲܓܼܡܵܪ ܗܵܘܹ̇ܐ ܥܲܡܹܟܼܝ܀ ܒܵܬܲܪ ܕܲܗܘ݀ܵܬܼ ܣܲܪܵܐ ܕܟܼܝܼܬܼܵܐ ܒܹܝܬܼ ܥܵܘܵܠܵܐ:\nܘܲܗܘ݀ܵܐ ܥܲܡܵܗ̇ ܒܢܸܩܦܵܐ ܕܪܲܚܝܼܩ ܡܼܢ ܐܲܠܵܗܵܐ܀ ܘܝܸܬܼܒܲܬܸ ܒܲܫܡܹܗ ܥܲܠ ܛܲܡܐܘܼܬܼܵܐ ܒܨܲܥܪܵܐ ܪܲܒܵܐ:\nܘܐܸܬܸܦܲܪܫܬܸ ܗ̄ܘܼܵܬܼ ܡܼܢ ܐܲܒܼܪܵܗܵܡ ܓܲܒܼܪܵܐ ܟܹܐܢܵܐ܀ ܘܥܲܒܼ̈ܕܲܝ ܦܸܪܥܘܿܢ ܬܲܒܼܥܘܼܗ̇ ܥܝܲܕܹ̈ܐ ܕܡܸܨܪ̈ܵܝܵܬܼܵܐ:\nܘܗܘ݀ ܡܸܨܪܵܝܵܐ ܐܲܝܟܲܢ ܕܲܨܒܼܵܐ ܡܕܲܒܲܪ ܗ̄ܘܼܵܐ ܠܵܗ̇܀ ܘܟܹܐܡܲܬܼ ܥܲܡܹܗ ܐܲܝܟܼ ܡܸܨܪܵܝܬܵܐ ܠܥܲܪܣܹܗ ܣܸܠܩܲܬ݀:\nܘܗܵܐ ܬܹܐܒܲܕܼ ܠܵܗ̇ ܡܼܢ ܐܲܠܵܗܵܐ ܘܡܼܢ ܐܲܒܼܪܵܗܵܡ܀ ܦܢܵܬܸ ܠܐܲܒܼܪܵܗܵܡ ܘܲܬܼܩܸܢ ܡܸܕܸܡ ܕܲܡܚܲܒܲܠ ܗ̄ܘܼܵܐ:\nܘܐܲܝܟܼ ܡܵܐ ܕܠܵܐ ܗ݀ܘܲܝ̈ ܗܵܠܹܝܢ ܕܲܗ݀ܘܲܝ̈ ܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ܀ ܘܲܠܒܲܪܬܼ ܙܵܘܓܹܗ ܩܲܒܸܿܠ̣ ܟܹܐܢܵܐ ܕܠܵܐ ܪܘܼܥܵܡܵܐ:\nܘܲܚܕܼܝܼ ܕܐܸܬܲܬܸ ܘܲܒܼܛܸܠ̣ ܗܵܠܹܝܢ ܕܐܸܫܬܲܡܲܥ ܗ̄ܘܲܝ̈܀ ܐܵܦ ܐܲܠܵܗܵܐ ܒܵܬܲܪ ܕܲܦܢܵܬܸ ܡܼܢ ܒܹܝܬܼ ܦܸܪܥܘܿܢ:\nܝܲܗ̄ܒܼ ܠܵܗ̇ ܠܐܝܼܣܚܵܩ ܡܼܢ ܐܲܒܼܪܵܗܵܡ ܓܲܒܪܵܐ ܟܹܐܢܵܐ܀ ܚܵܘܝܼ ܡܵܪܝܵܐ ܕܕܲܟܼܝܵܐ ܣܲܪܵܐ ܡܼܢ ܛܲܡܐܘܼܬܼܵܐ:\nܒܲܒܼܪܵܐ ܕܝܲܗ̄ܒܼ ܠܵܗ̇ ܕܐܝܼܬܼܵܘܗܝ ܝܵܪܬܵܐ ܘܒܲܪ ܡܘܼܠܟܵܢܵܐ܀ ܘܲܟܼܒܲܪ ܣܲܪܵܐ ܕܡܘܼܬܼܵܐ ܘܨܘܼܪܬܵܐ ܕܢܲܦ̮ܫܵܐ ܐܝܼܬܹܝܗ̇:\nܘܥܲܠܗܵܝ̇ ܐܸܙܲܠܬ݀ ܘܥܲܠܗܵܝ̇ ܐܸܬܲܬ݀ ܨܹܝܕܼ ܐܲܒܼܪܵܗܵܡ܀","english":"immediately that she came was not counted, nor that she went away.  \nThe participation of the chaste man, the pure one, made her. And this Simon, when he repented, immediately came.  \nAnd he cast tears as if he had not denied, he was received. And you also, O soul, come now, entreat before God,  \nas if you had not sinned, and the sin will be completely with you. After Sarah, the pure one, became in the house of the wicked,  \nand Hagar was with her in the bond of one far from God. And she sat in his name upon impurity with great shame,  \nand she was separated from Abraham, the chaste man. And the servants of Pharaoh followed her, the customs of the Egyptians,  \nand that Egyptian, as he wished, governed her. And when she was with him, as an Egyptian woman, she ascended to his bed.  \nAnd behold, she was lost from God and from Abraham. She turned to Abraham and destroyed something that was corrupting,  \nand as if these things had not happened which were in the house of the Egyptians. And the chaste man received his wife back without blemish,  \nand rejoiced that she came and that these things which had been heard were annulled. And God also, after she turned from the house of Pharaoh,  \ngave her to Isaac from Abraham, the chaste man. Show, my Lord, that Sarah is pure from impurity,  \nby the son he gave her, who is heir and son of the kingdom. And Sarah is buried in death, and the form of the soul is she,  \nand upon her she went and upon her she came to Abraham.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (kēnā) is rendered 'chaste man' in the English draft, but it carries the broader sense of 'righteous, upright, or proper' in Syriac moral discourse.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sarah and Hagar","severity":"info","text":"The passage alludes to the biblical narrative of Sarah, Hagar, and Abraham (Genesis 16–21), where Sarah is taken into Pharaoh's house and later restored to Abraham, paralleling the soul's repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simon","severity":"info","text":"The reference to 'Simon' likely points to Simon Peter, whose repentance after denial (cf. Matthew 26:69–75) is a model for the penitent soul; Jacob of Serugh often uses apostolic exempla.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a general exhortation to the soul into a typological retelling of Sarah's story, using her separation and return as an allegory for the soul's repentance and reconciliation with God.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܵܐ ܬܹܐܒܲܕܼ ܠܵܗ̇","severity":"caution","text":"The phrase 'behold, she was lost from God and from Abraham' may be ambiguous: it could mean Sarah was spiritually lost or merely separated; the context of repentance suggests the latter, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon' is not explicitly clarified in the Syriac; it is assumed to be Simon Peter based on the repentance motif, but could refer to another Simon.","The phrase 'the form of the soul is she' (ܘܨܘܼܪܬܵܐ ܕܢܲܦ̮ܫܵܐ ܐܝܼܬܹܝܗ̇) is ambiguous: it may identify Sarah as a type of the soul, or assert that the soul's form is feminine; the reading taken is typological."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܕܬܸܗܘܸܐ ܡܲܬܼܠܵܐ ܠܢܲܦ̮ܫܵܐ ܕܗܵܦ̇ܟܵܐ: ܡܼܢ ܒܝܼ̈ܫܵܬܼܵܐ:\nܕܡܸܚܕܼܵܐ ܕܦܵܢ̇ܝܵܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ ܡܩܲܒܸܠ ܗ̄ܘܼ ܠܵܗ̇܀ ܘ:ܡܚܲܣܸܐ ܠܵܗ̇ ܘܲܡܕܲܟܸܿܐ ܠܵܗ̇ ܘܲܡܩܲܕܸܫ ܠܵܗ̇:\nܘܠܵܒܼ݁ܫܵܐ ܘܩܵܝ̇ܡܵܐ ܒܟܼܠܗܘܿܢ ܫܘܼܦܪܹ̈ܐ ܕܲܡܟܼܵܢܝܼܢ ܒܵܗ̇܀ ܐܵܦ ܫܘܼܘ̈ܕܵܝܹܐ ܐܵܦ ܡܘܼܠܟܵܢܹ̈ܐ ܕܐܝܼܬܼ ܠܐܲܠܵܗܵܐ:\nܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܝܵܗܹ̇ܒܼ ܗ̄ܘܼܵܐ ܠܗܘܿܢ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܐܵܦܠܵܐ ܡܸܕܸܡ ܡܼܢ ܡܘܼܠܟܵܢܹ̈ܐ ܟܵܠܹ̇ܐ ܡܸܢܵܗ̇:\nܐܲܟܡܵܐ ܕܠܵܐ ܟܠ̣ܵܐ ܠܣܲܪܵܐ: ܕܢܸܦܩܲܬܸ ܡܼܢ ܛܲܡܐܘܼܬܼܵܐ܀ ܠܲܒܸܒܼܝ ܝܵܬܹܟܼܝ ܢܲܦ̮ܫܵܐ ܕܢܸܦܠܲܬ݀ ܡܼܢ ܐܲܠܵܗܵܐ:\nܘܩܘܼܡܝ ܬܵܝ ܨܹܐܕܼܵܘܗܝ ܕܲܨܠܝܼܒܼ ܘܩܵܐܹ̇ܡ ܘܲܡܣܲܟܸܿܐ ܠܹܟܼܝ܀ ܟ̱ܠܹܗ ܝܵܘܡܵܐ ܦܫܝܼ̈ܛܵܢ ܐܝܼܕܼܵܘ̈ܗܝ ܒܲܨܠܝܼܒܼܘܼܬܼܵܐ:\nܘܗܵܐ ܠܹܟܼܝ ܚܵܐܲܪ ܕܬܹܐܙܠ̄ܝܼܢ ܥܲܡܹܗ ܠܐܲܬܼܪܹܗ: ܕܐܲܒܼܘܼܗܝ܀ ܡܼܢ ܒܹܝܬܼ ܚܲܫܹ̈ܐ ܩܥ̣ܵܐ ܒܲܙܩܝܼܦܵܐ ܒܩܵܠܵܐ ܪܵܡܵܐ:\nܕܬܹܐܬܹܝܢ ܬܸܦܩܝܼܢ ܡܼܢ ܒܹܝܬܼ ܦܸܪܥܘܿܢ ܛܲܡܐܵܐ ܕܲܫܒܼܵܟܼܝ܀ ܥܢܵܐܝܼܘܗܝ ܢܲܦ̮ܫܵܐ ܕܗܵܐ ܛܥܝܼܢ ܝܘܼܩܪܵܐ ܡܸܛܠܵܬܹܟܼܝ:\nܘܐܸܡܲܪܝ ܐܹܝܢ ܡܵܪܝ ܥܲܡܵܟܼ ܐܹܙܲܠ ܠܟܲܪ ܕܐܵܙܹ̇ܠ ܐܲܢ̄ܬܿ܀ ܟܦܝܼܪ ܒܹܗ ܒܦܸܪܥܘܿܢ ܘܲܒܼܦܲܛܒܼܵܓܼܵܘ̈ܗܝ ܘܲܒܼܦܵܬܼܘܿܪܹܗ:\nܘܲܒܼܡܹܐ̈ܟܼܠܵܬܹܗ ܪܹ̈ܫܵܝܵܬܼܵܐ ܕܡܵܘܬܵܐ ܡܲܠ̈ܝܵܢ܀ ܟܦܝܼܪ ܒܹܗ ܒܥܵܠܡܵܐ ܘܲܒܼܣܝܼܪ ܥܘܼܬܼܪܹܗ ܘܲܪ̈ܓܼܝܼܓܼܵܬܹܗ:\nܘܐܵܦ ܒܩܸܢܝܵܢܹܗ ܘܲܫܡܹܗ ܘܫܘܼܒܼܚܹܗ ܘܪܹܫܵܢܘܼܬܹܗ܀ ܟܦܝܼܪ ܒܐܵܦܲܕܼ̈ܢܹܐ ܐܸܢ ܪܲܚܝܼܩܝܼܢ ܡܼܢ ܥܸܢܝܵܢܵܟܼ:\nܘܲܒܼܒܼܝܼܪ̈ܵܬܼܵܐ ܐܸܢ ܒܲܨܠܝܼܒܼܵܟܼ ܠܵܐ ܥܲܬܿܝܼܪ̈ܵܢ܀ ܩܢܝܼܢܝ ܕܲܦܪܲܩܬܵܢܝ ܘܲܫܒܼܵܢܝ ܫܲܒܵܝ ܡܼܢ ܕܐܲܪܦܝܼܬܵܢܝ:\nܥܘܿܠ ܐܲܦܸܩܲܝܢܝ ܡܼܢ ܒܹܝܬܼ ܦܸܪܥܘܿܢ ܘܐܸܗܘܸܐ ܥܲܡܵܟܼ܀","english":"that she might be a parable for the soul that returns: from evil deeds. For immediately when she repents, God receives her, and covers her, and cleanses her, and sanctifies her. And she is clothed and stands in all the beauties of the virtues that are in her. Both the promises and the powers that belong to God, He would give to repentance in their fullness. Nor does anything from the powers cease from her. Just as it did not cease for Sarah, who went out from impurity. Come, my heart, to the soul that fell from God, and arise, go to Him of the cross, who stands and beckons to you. All day long his hands are stretched out in crucifixion. And behold, He looks for you to go with Him to His place, that of His Father. From the house of sufferings, the crucified one cries out with a loud voice, that you may come and meet from the house of the impure Pharaoh who has rejected you. The soul that has lost its weight because of you cries out, and says, \"Where, my Lord, with you shall I go to the place where your wife goes?\" He denied Pharaoh and his satraps and his table, and his foods, the first courses of death that are full. He denied the world and despised its wealth and its luxuries, and also its honor and its name and its glory and its greatness. He denied the idols if they are far from your vision, and the temples if your cross does not enrich them. My cry, my deliverance and my sevenfold praise from the one who cast me down, return, bring me out from the house of Pharaoh, and I will be with you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܬܸܗܘܸܐ ܡܲܬܼܠܵܐ","severity":"info","text":"The phrase 'that she might be a parable' (ܕܬܸܗܘܸܐ ܡܲܬܼܠܵܐ) uses ܡܲܬܼܠܵܐ (mathlā) in the sense of a typological or moral exemplum, not merely a narrative illustration.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܝܼܒܼ","severity":"info","text":"The reference to the crucified one (ܨܠܝܼܒܼ) with hands stretched out all day echoes a common Syriac typology of Christ’s crucifixion as an ongoing intercession, possibly alluding to Psalm 88 or Isaiah 65, though no direct citation is given.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh (ܦܸܪܥܘܿܢ) here symbolizes worldly oppression and impurity, a standard figure in Syriac ascetic literature for the forces that detain the soul from repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܪܵܐ","severity":"info","text":"Sarah (ܣܲܪܵܐ) is invoked as a type of purity emerging from impurity, paralleling the repentant soul; this may draw on the story of Sarah in the Book of Tobit or a hagiographic tradition, though not explicitly cited.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܡܲܪܝ ܐܹܝܢ ܡܵܪܝ","severity":"info","text":"The direct address 'Where, my Lord, with you shall I go?' shifts the discourse to a dramatic dialogue between the soul and Christ, marking a rhetorical climax in the narrative.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܟܲܪ ܕܐܵܙܹ̇ܠ ܐܲܢ̄ܬܿ","severity":"caution","text":"The phrase 'to the place where your wife goes' (ܠܟܲܪ ܕܐܵܙܹ̇ܠ ܐܲܢ̄ܬܿ) is obscure; it may be a corruption or a rare metaphor for the soul’s destination, possibly referring to a spiritual spouse or the Church.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your wife' (ܐܲܢ̄ܬܿ) is unclear; it may refer to the Church or a symbolic figure, but the text does not specify.","The phrase 'sevenfold praise' (ܫܲܒܵܝ ܡܼܢ ܕܐܲܪܦܝܼܬܵܢܝ) is ambiguous; it could denote a liturgical or penitential structure, but the exact reference is uncertain."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܠܝܼ ܠܵܐ ܬܚܘܼܬ ܐܹܬܸܐ ܠܘܵܬܼܵܟܼ ܕܲܡܚܝܼܠܐ ܐ̄ܢܵܐ:\nܐܲܢ̄ܬܿ ܬܵܐ ܨܹܐܕܲܝ ܘܲܫܒܼܝܼܢܝ ܡܸܢܹܗ ܕܛܲܡܐܵܐ ܕܲܫܒܼܵܢܝ܀ ܢܲܦ̮ܫܵܐ ܕܚܲܒܿܠ̣ܵܗ̇ ܥܵܠܡܵܐ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ:\nܦܢܵܝ ܘܐܸܡܲܪܝ ܠܹܗ ܠܡܵܪܝܵܐ ܡܵܪܹܟܼܝ ܚܲܨܝܼܦܵܐܝܼܬܼ܀ ܫܒܼܵܢܝ ܡܸܨܪܵܝܵܐ ܘܚܲܒܸܿܠ̣ ܚܹܐܪܘܼܬܼܝ ܘܐܵܘܒܸܿܕܼ ܕܲܟܼܝܼܘܼܬܼܝ:\nܘܲܒܼܛܲܡܐܘܼܬܼܵܐ ܕܥܵܘܼܠܵܐ ܝܸܬܿܒܲܬܼ ܥܲܡ ܥܲܘ̈ܵܠܵܐ܀ ܠܝܼ ܥܸܕܼܠܵܝܵܐ ܕܐܸܠܘܼ ܠܵܐ ܨܒܹ̇ܝܬܼ ܠܵܐ ܐܸܬܿܕܲܒܼܪܹܬܼ:\nܘܠܹܗ ܟܘܼܐܵܪܵܐ ܕܐܲܡܪܲܚ̣ ܘܲܫ̣ܒܼܵܐ ܚܹܐܪܘܼܬܼܝ ܡܸܢܵܟܼ܀ ܠܝܼ ܒܣܘܿܪ ܘܐܲܦܸܩ ܡܼܢ ܛܲܡܐܘܼܬܼܵܐ ܕܝܵܬܼ݁ܒܵܐ ܐ̄ܢܵܐ ܒܵܗ̇:\nܠܹܗ ܡܣܘܿܪ ܘܲܦܟܼܘܿܪ ܡܸܛܠ ܕܐܲܡܪܲܚ̣ ܥܲܠ ܩܸܢܝܵܢܵܟܼ܀ ܠܝܼ ܐܲܫܵܐ ܠܝܼ ܟܠ ܠܝܼ ܡܘܿܢ ܕܲܚ̇ܙܹܝܬܼ ܒܹܝܬܼ ܥܵܘ̈ܵܠܵܐ:\nܘܠܹܗ ܐܲܒܼܗܸܬܲܝܗܝ ܟܲܕܼ ܡܸܬ݁ܕܲܒܼܪܵܐ ܕܒܪܵܪܬܹܗ ܡܸܢܹܗ܀ ܠܝܼ ܚܠܘܿܛ ܥܲܡܵܟܼ ܘܐܸܒܼܩܲܕܲܫ ܒܵܟܼ ܘܐܸܗܘܸܐ ܕܝܼܠܵܟܼ:\nܘܠܹܗ ܫܕܼܝܼ ܠܐܲܒܼܕܵܢ ܢܸܗܘܸܐ ܠܲܚܡܵܐ ܠܫܲܠܗܹܒܼܝܼܬܼܵܐ܀ ܢܝܵܚܹ̈ܐ ܛܲܒܿܥܘܼܢܝ ܥܲܠ ܬܸܫܘܝܼܬܹܗ ܒܫܸܢܲܬܼ ܥܵܘܼܠܵܐ:\nܐܲܢ̄ܬܿ ܐܲܥܝܼܪܲܢܝ ܘܲܕܼܒܲܪܲܢܝ ܠܵܟܼ ܘܐܸܗܘܸܐ ܥܲܡܵܟܼ܀ ܚܛܵܗܵܐ ܫܲܗܝܲܢܝ ܘܐܹܬܸܐ ܠܘܵܬܼܵܟܼ ܠܵܐ ܡܲܨܝܵܐ ܐ̄ܢܵܐ:\nܬܵܐ ܣܲܒܼ ܕܝܼܠܵܟܼ ܠܵܐ ܐܹܒܲܕܼ ܠܝܼ ܡ̣ܢ ܕܐܸܫܟܲܚܬܵܢܝ܀ ܨܒܼܝܼ ܒܝܼ ܐܸܨܒܸܿܐ ܘܲܚܠܘܿܛ ܨܒܼܝܵܢܝ ܥܲܡ: ܨܒܼܝܵܢܵܟܼ:\nܘܲܠܨܒܼܝܵܢܹܗ ܒܣܘܿܪ ܕܲܛܪܘܼܢܵܐ ܕܠܵܐ ܢܸܚܕܸܐ ܠܝܼ܀ ܚܵܒܹ̇ܬܼ ܕܲܚܛܹ̇ܝܬܼ ܒܸܗ̇ܬܹܬܼ ܕܲܛܥܹ̇ܝܬܼ ܡ̇ܝܼܬܹܬܼ ܕܲܨܒܹ̇ܬܼ:\nܒܵܟܼ ܐܸܬܼܚܲܟܲܡ ܬܸܬܼ̱ܢܫܸܐ ܒܵܟܼ ܒܸܗܬܲܬܼ ܐܲܦܲܝ̈:\nܪܹܝܚܵܐ ܕܚܲܝܹ̈ܐ ܡܵܚܹ̇ܐ ܡܸܢܵܟܼ ܡܲܠܟܵܐ ܦܵܪܘܿܩܝ:\nܬܵܐ ܐܲܦܸܩܲܝܢܝ ܡ̣ܢ ܣܲܪܝܘܼܬܼܵܐ ܕܝܵܬܼ̇ܒܵܐ ܐ̄ܢܵܐ ܒܵܗ̇܀","english":"To me, do not come to you, for I am weak.\n\nYou, come to me and leave the unclean one who has seven heads. The soul that the world has corrupted with its deceits.\n\nTurn and say to the Lord, \"My Lord, your mercy is abundant. Leave the Egyptian and destroy my freedom and ruin my purity.\n\nAnd in the filth of iniquity I will sit with the wicked.\" To me, it is just that if I had not willed it, I would not have been led.\n\nAnd to him, the shame that I said, and my freedom left you. To me, be patient and bring me out from the filth in which I sit.\n\nTo him, be patient and wait, because I said concerning your judgment. To me, woe is me, woe is me for all that I saw in the house of the wicked.\n\nAnd to him, their shame when his daughter was led away from him. To me, mingle with you and be sanctified in you and become yours.\n\nAnd to him, cast to destruction, become bread for the flame. Stamp your seal upon his face in the hour of iniquity.\n\nYou, awaken me and lead me to you, and I will be with you. Sin entices me, and I come to you, but I am not able.\n\nCome, take what is yours, lest I perish from that which I have found you. Will in me, and mingle my will with your will.\n\nAnd to his will, be patient, the guardian who does not rejoice in me. I have sinned, I have erred, I have died because I willed.\n\nIn you I will be wise, in you I will be healed, in you my face is ashamed.\n\nThe scent of life breathes from you, the king, my savior.\n\nCome, bring me out from the rottenness in which I sit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܒܼܝܼܢܝ","severity":"info","text":"The term ܫܒܼܝܼܢܝ (šḇī‘ī) means 'sevenfold' or 'having seven heads', likely referring to the seven-headed serpent or beast of Revelation, a common image in Syriac literature for Satan or sin.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܨܪܵܝܵܐ","severity":"info","text":"The term ܡܸܨܪܵܝܵܐ (meṣrāyā) 'Egyptian' may allude to the biblical figure of the Egyptian taskmaster or to Egypt as a symbol of bondage and sin, echoing Exodus imagery of oppression.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) was a Syriac poet and theologian known for his metrical homilies on repentance and moral reform. This passage reflects his characteristic use of dramatic dialogue between the soul and personified sin or the world.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between first-person speech of the soul (ܠܝܼ 'to me') and third-person address to sin or the world (ܘܠܹܗ 'and to him'), creating a dialogic structure that dramatizes the internal conflict of repentance.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܛܵܗܵܐ","severity":"info","text":"The phrase ܚܛܵܗܵܐ ܫܲܗܝܲܢܝ (ḥṭāhā šahhyanī) 'Sin entices me' parallels the biblical language of temptation (e.g., Genesis 3) and echoes Jacob's frequent theme of sin as a seductive force.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܐ","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt readings, such as ܐ̄ܢܵܐ (ʾnā) which may be a scribal error for ܐܢܵܐ (ʾnā) 'I am' or a variant spelling. The translation 'I am weak' is plausible but uncertain.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'unclean one with seven heads' is not explicitly named in the text; it is interpreted as Satan or the seven deadly sins.","The phrase 'leave the Egyptian' may be a metaphor for abandoning sin, but the specific referent of 'Egyptian' is ambiguous.","The alternation between 'to me' and 'to him' could represent a dialogue between the soul and sin, or between the soul and God; the text does not clarify the speakers."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܪܹܝܚܵܐ ܕܡܵܘܬܵܐ ܟܲܪ ܠܝܼ ܒܐܲܦܲܝ̈ ܡ̣ܢ ܡܸܨܪܵܝܵܐ:\nܡܸܫܚܵܐ ܕܡܘܼܪܵܐ ܫܡܵܟܼ ܢܸܗܘܸܐ ܠܝܼ ܘܐܸܬܼܒܲܣܲܡ ܒܵܟܼ܀ ܠܸܠܝܹܗ ܕܥܵܠܡܵܐ ܐܲܚܫܸܟܼ ܐܘܼܪ̈ܚܵܬܼܝ ܘܐܲܣܓܿܝܼ ܬܘܼܩ̈ܠܵܬܼܝ:\nܬܵܐ ܐܝܼܡܵܡܵܐ ܡܫܝܼܚܵܐ ܕܒܲܪܲܝܢܝ ܘܐܸܗܘܸܐ ܥܲܡܵܟܼ܀ ܦܲܚܵܐ ܦܓܲܥ̣ ܒܝܼ ܘܢܸܦ̇ܠܹܬܼ ܠܝܼ ܒܹܗ ܕܲܨܒܹ̇ܝܬܼ ܐܸܦܸܠ:\nܬܵܐ ܬܒܼܘܿܪ ܦܲܚܵܐ ܘܦܲܨܵܐ ܠܢܲܦ̮ܫܵܐ ܕܲܚܢܝܼܩܵܐ ܒܹܗ܀ ܒܝܼܫܵܐ ܒܢܸܫܒܵܘ̈ܗܝ ܥܲܪܩܸܠ ܐܘܼܪ̈ܚܵܬܼܝ ܫܲܦܝܼܪ̈ܵܬܼܵܐ:\nܘܗܵܐ ܪܵܕܼܝܵܐ ܐ̄ܢܵܐ ܒܐܘܼܪܚܵܐ ܕܥܵܘ̣ܠܵܐ ܠܘܵܬܼܵܟܼ ܐܲܝܬܵܢܝ܀ ܦܲܢܵܢܝ ܠܵܟܼ ܡܵܪܝ ܐܲܝܟܼ ܕܐܸܬܼܦܲܢܝܲܬ݀ ܣܲܪܵܐ ܠܐܲܒܼܪܵܡ:\nܘܐܸܬܼܩܲܕܲܫ ܒܵܟܼ (ܘܐܸܗܘܸ ܕܝܼܠܵܟܼ ܗܵܪܟܵܐ ܘܲܠܗܲܠ܀ ܫܘܼܒܼܚܵܐ ܠܵܟܼ ܡܵܪܝ ܕܲܟܼܡܵܐ ܪܚܸܡܬܲܢܝ ܡܪܲܚܡܵܢܘܼܬܼܵܟܼ:\nܕܬܸܒܼܪܹܝܢܝ ܒܪ̈ܲܚܡܹܐ ܘܬܸܪܕܼܹܝܢܝ ܒܪ̈ܲܚܡܹܐ ܘܬܸܩܢܹܝܢܝ ܒܪ̈ܲܚܡܹܐ܀ ܒܗܵܢܘܿܢ ܪ̈ܲܚܡܹܐ ܕܲܒܼܗܘܿܢ ܩܪܲܝܬܵܢܝ ܡ̣ܢ ܫܘܼܪܵܝܵܐ:\nܒܪ̈ܵܚܡܹܐ ܗܵܢܘܿܢ ܚܲܣܵܐ ܚܛܵܗܲܝ̈ ܘܪܲܚܸܡ ܥܠܲܝ:܀ (ܫܠܸܡ ܡܹܐܡܪܵܐ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ:","english":"The stench of death has struck my face from Egypt.\nLet the oil of myrrh be for me, and let me be perfumed by you. Darken the ways of the world for me, and increase my stumbling blocks.\nCome, the day of Christ of my outer self, and let me be with you. A snare struck me, and I fell into it as I wished to fall.\nCome, break the snare, and free the soul that is choked in it. The evil one, with his seven heads, blocked my fair paths.\nAnd behold, I am running on the path of iniquity to you, bringing myself. Save me, my Lord, as Sarah was saved for Abraham.\nAnd be sanctified by you, and be yours, here and hereafter. Glory to you, my Lord, for how you have loved me through your mercy.\nThat you might break me with mercies, and pursue me with mercies, and set me right with mercies. By those mercies with which you called me from the beginning.\nBy those mercies, cover my sins, and have mercy on me. (The end of the homily on repentance.)","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker asks for the world's ways to be darkened and for stumbling blocks to be increased, a paradoxical plea to be hindered from worldly paths and thus forced toward repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܨܪܵܝܵܐ","severity":"info","text":"The term 'Egyptian' (ܡܸܨܪܵܝܵܐ) here likely symbolizes the devil or worldly corruption, a common trope in Syriac literature equating Egypt with moral and spiritual bondage.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܪܵܐ ܠܐܲܒܼܪܵܡ","severity":"info","text":"The reference to Sarah being saved for Abraham alludes to Genesis 12:10–20, where Sarah is rescued from Pharaoh. Jacob uses this typology to frame the soul's deliverance from sin.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage shifts from the soul's lament to a direct plea for mercy, culminating in a doxology. The repeated 'with mercies' (ܒܪ̈ܲܚܡܹܐ) forms a rhetorical climax emphasizing divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The 'seven heads' of the evil one evoke the seven deadly sins or the seven-headed beast of Revelation, a common motif in Syriac ascetic literature to symbolize comprehensive moral corruption.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily on repentance (ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ) was widely copied in Syriac monastic circles, valued for its dramatic dialogue between the soul and Christ, and its vivid imagery of spiritual struggle.","cites":[{"key":"ed:dsc-367","label":"source edition: On the Power of Repentance","url":"https://syriaccorpus.org/367"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the day of Christ of my outer self' (ܝܘܡܐ ܕܡܫܝܚܐ ܕܒܪܝܝ) is ambiguous: it may refer to the eschatological day of judgment or to an inner spiritual transformation. The reading taken is the latter, as a plea for immediate renewal.","The final line 'be sanctified by you' (ܘܐܬܩܕܫ ܒܟ) could be read as the soul being sanctified through Christ or as Christ being sanctified through the soul; the context favors the soul's sanctification."],"confidence":"high","notes":[]}]}