{"slug":"dsc-368","id":"syriac:dsc:dsc-368","title":"On Repentance and an Admonition","author":"Jacob of Serugh","genre":"other","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:35Z","cost_usd":0.009805},"source":{"registry_id":"syriac:dsc:dsc-368","work_id":"dsc-368","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/368"},"stats":{"passages":15,"english_words":3792,"coptic_letters":0,"commentary_units":86,"commentary_kinds":8,"derived_notes":0,"ambiguities":31,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"dsc-368","abstract":"This homily, attributed to Jacob of Serugh (c. 451–521), is a Syriac metrical discourse on repentance and moral admonition. It survives in multiple manuscripts, though the present edition relies on a single witness. The text was used in West Syriac Lenten liturgies, reflecting its penitential theme. It contrasts Mosaic law with grace, urging sinners to open themselves to divine mercy. The work belongs to Jacob's later homiletic corpus and is numbered 29 in the source edition. No translation or commentary accompanies the edition, requiring readers to consult the Syriac directly or other resources for interpretation.","historical_context":"Jacob of Serugh (c. 451–521) was a prominent Syriac poet-theologian of the late 5th to early 6th century, active in the region of Serugh (modern-day Suruç, Turkey) within the Sasanian Persian Empire. He wrote in Syriac, the liturgical and literary language of the Syriac Christian tradition. This homily, likely composed in the later part of his career, belongs to the genre of memre (metrical homilies) used in liturgical settings. The text survives in multiple manuscripts, indicating its transmission within West Syriac (Syriac Orthodox) communities, where it was employed in Lenten lectionaries. Its emphasis on repentance and grace over law reflects broader theological currents in Syriac Christianity, including engagement with Gospel parables and soteriological themes. The exact date of composition is unknown, but it fits within Jacob's mature homiletic output.","significance":"This homily exemplifies Jacob of Serugh's distinctive synthesis of biblical exegesis, poetic form, and pastoral exhortation. Its use in Lenten liturgy underscores the centrality of repentance in Syriac spirituality. The work's contrast between law and grace anticipates later theological developments in both Eastern and Western Christian traditions. As part of Jacob's corpus, it contributes to understanding late antique Syriac Christianity's literary and liturgical practices.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh, traditional author of the homily."},{"date":"Late 5th–early 6th c.","event":"Probable composition of the homily, within Jacob's later career."},{"date":"6th–7th c.","event":"Transmission of the homily in West Syriac manuscript tradition."},{"date":"Medieval period","event":"Incorporation into West Syriac Lenten lectionaries."},{"date":"Modern era","event":"Edition based on a single manuscript witness, without collation of variants."}],"relations":[{"work":"Jacob of Serugh's Homilies (memre)","relation":"Part of the numbered collection (memra 29) within Jacob's homiletic corpus.","key":"","label":null,"url":null},{"work":"Gospel of Luke (parable of the tax-collector)","relation":"Echoes the parable of the tax-collector (Luke 19:2-10), a common trope in Syriac penitential literature.","key":"","label":null,"url":null},{"work":"New Testament (Johannine and Pauline themes)","relation":"Reflects language of Christ as Son of God and return to the Father, central to Johannine and Pauline theology.","key":"","label":null,"url":null},{"work":"West Syriac Liturgical Tradition","relation":"Used in Lenten cycles, indicating its liturgical function.","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 and historical context for the author."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader religious and cultural setting for the work."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre context for the work."},{"key":"wikipedia:Lent","label":"Lent","url":"https://en.wikipedia.org/wiki/Lent","reason":"Liturgical context for the homily's use."}],"cautions":["The exact date of composition is unknown; it is assigned to Jacob's later career based on stylistic and thematic grounds.","The edition is based on a single manuscript witness; variant readings from other manuscripts are not collated, so the text may not represent the full manuscript tradition.","The homily's attribution to Jacob of Serugh is traditional but not definitively proven; scholarly consensus accepts it as part of his corpus.","The phrase 'why does the sinner not open? For him, if he is entreated' is syntactically ambiguous in Syriac; the text may be corrupt or elliptical."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T01:57:04Z"},"checks":{"work":"dsc-368","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":86,"english_words":3792,"source_letters":13430,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) is the traditional author, but the work’s exact date is unknown; it likely belongs to his later homiletic corpus.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with this edition based on a single witness; variant readings from other mss. are not collated here.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was used in West Syriac liturgical cycles for Lent, though its exact place in the lectionary is not specified in the edition.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary; readers must consult the Syriac directly or rely on other resources for interpretation.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"ed:dsc-368":{"label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}},"segments":[{"i":1,"ref":"p1","source":"ܕܐܲܡܝܼܪ ܠܛܘܼܒܼܵܢܵܐ ܡܵܪܝ ܝܲܥܩܘܿܒܼ ܡܲܠܦܵܢܵܐ:. ܕܝܼܐܹܗ ܕܩܲܕܝܼܫܵܐ ܡܵܪܝ ܝܵܥܩܘܿܒܼ\nܡܐܡܪܐ. ܟܛ. ܕܥܲܠ ܬܝܵܒܼܘܼܬܼܵܐ ܘܡܲܪܬܿܝܵܢܘܼܬܼܵܐ. ܣܲܓܝܼ ܦܫܝܼܩܵܐ ܐܘܼܪܚܵܐ ܪܲܒܿܬܼܵܐ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܘܲܣܕܼܝܼܪܝܼܢ ܒܵܗ̇ ܡܝܼ̈ܠܹܐ ܕܫܲܝܢܵܐ ܠܲܕܼܪܵܕܹܝܢ ܒܵܗ̇܀ ܡܲܢ ܠܵܐ ܙܲܕܝܼܩ ܐܲܝܟܼ ܙܵܢܝܼܬܼܵܐ ܕܲܢܗܲܠܸܟܼ ܒܵܗ̇:\nܕܪܸܗܛܲܬ݀ ܥܸܠܲܬ݀ ܨܹܝܕܼ ܫܵܒܼܘܿܩܵܐ ܘܠܵܐ ܐܸܬܼܟܲܠܝܲܬ݀܀ ܡܲܢ̣ܘܼ ܕܲܚܛܲܦ̣ ܘܐܲܥܘܸܠ̣ ܘܐܲܥ̣ܘܝܼ ܐܲܝܟܼ ܓܲܝܵܣܵܐ:\nܘܟܲܕܼ ܣܵܡ̣ ܐܲܦܵܘ̈ܗܝ ܪܲܗܛܵܐ ܠܒܲܟܼ ܗ̄ܘ̣ܵܐ ܟܲܫܝܼܪܵܐܝܼܬܼ܀ ܦܟܼܝܼܪ ܒܲܙܩܝܼܦܵܐ ܘܫܲܪܝܵܐ ܐܘܼܪܚܹܗ ܠܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ:\nܕܠܲܬܼܝܵܒܼܘܼܬܼܵܐ ܟܠ ܥܲܣ̈ܩܵܬܼܵܐ ܦܫܝܼ̈ܩܵܢ ܐܸܢܹܝܢ܀ ܒܨܸܨܸ̈ܐ ܥܪܸܐ ܗ̄ܘ̣ܵܐ ܘܐܘܼܪܚܵܐ ܕܐܲܪܡ̣ܝܼ ܠܵܐ ܒܸܛܠܲܬ݀ ܗ̄ܘ̣ܵܬܼ:\nܕܲܬܼܝܵܒܼܘܼܬܼܵܐ ܠܵܐ ܡܸܬܼܚܲܓܪܵܐ ܘܠܵܐ ܒܵܦܟܼܵܪܹ̈ܐ܀ ܐܲܝܟܼ ܡܲܚܙܝܼܬܼܵܐ ܣܝܼ̈ܡܵܢ ܗܵܠܹܝܢ ܠܐܲܝܢܵܐ ܕܢܵܦܹ̇ܠ:\nܕܟܲܕܼ ܚܵܙܹ̇ܐ ܠܗܹܝܢ ܢܸܬܿܬܿܥܝܼܪ ܢܩܘܼܡ ܡ̣ܢ ܡܲܦܘܼܠܬܵܐ܀ ܢܠܲܒܸܿܒܼ ܢܲܦ̮ܫܹܗ ܕܐܸܢ ܚܝܵܬ݀ ܒܲܡܫܝܼܚܵܐ:\n(ܠܡ̇ܢ ܚܲܛܵܝܵܐ ܠܵܐ ܦܵܬܲܚ̇: ܠܹܗ ܐܸܢ ܡܸܬܼܟܲܫܲܦ܀ ܡܵܟܼܣܵܐ ܩܲܪܝܼܒܼ ܡܲܢ̣ܘܼ ܪܲܚܝܼܩ ܡ̣ܢ ܐܲܠܵܗܵܐ:\nܐܸܠܵܐ ܐܲܝܢܵܐ ܕܒܲܦܣܵܩ ܣܲܒܼܪܵܐ ܒܛܸܠ̣ ܡ̣ܢ ܐܘܼܪܚܹܗ܀ ܕܪܲܫ̣ ܢܵܡܘܿܣܵܐ ܐܘܼܪܚܵܐ ܠܟܹܐܢܹ̈ܐ ܘܣܲܓܿܝܼ ܩܲܫܝܵܐ:\nܕܲܡܗܲܠܟܼܝܼܢ ܒܵܗ̇ ܘܠܵܐ ܡܸܙܕܲܕܩܝܼܢ ܡ̣ܢ ܢܵܡܘܿܣܵܐ܀ ܗܘ݀ܵܐ ܕܹܝܢ ܡܵܪܲܢ ܐܘܼܪܚܵܐ ܠܥܵܠܡܵܐ ܡ̣ܢ ܛܲܝܒܿܘܼܬܼܵܐ:\nܕܐܵܦ ܚܲܛܵܝܹ̈ܐ ܡܸܙܕܲܕܩܝܼܢ ܒܹܗ ܕܠܵܐ ܢܵܡܘܿܣܵܐ܀ ܦܫܲܛ̣ ܗ̄ܘ̣ܵܐ ܢܲܦ̮ܫܹܗ ܠܡܵܟܼܣܹ̈ܐ ܕܢܹܐܬܼܘܿܢ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܘܲܠܙܵܢ̈ܝܵܬܼܵܐ ܕܢܸܬܼܩܲܪ̈ܒܪܵܢ ܠܹܗ ܘܠܵܐ ܢܸܬܼܟܲܠ̈ܝܵܢ܀","english":"It is said of the blessed Mar Jacob the Teacher, that is, of the holy Mar Jacob. A memra, number 29, on Repentance and Admonition. Very easy is the great path of repentance, and the words of the tempter are arranged in it to lead the wanderers astray in it. But it is not right that the one who walks in it should be like a traveller, for the cause ran towards forgiveness and was not hindered. But he who sinned, perverted, and turned aside like a robber, and when he set his face towards the race, he became diligent. He considered the cross and began his journey to the house of the kingdom, for all difficulties are easy for repentance. He became naked of thorns, and the path he set out upon did not become obscure, for repentance is not rejected and not by means of boasts. Like a vision, these signs are placed for whoever falls, so that when he sees them, he will be roused and rise from the fall. He strengthens his soul, that if he lives in Christ, (why does the sinner not open? For him, if he is entreated). The tax-collector is near, but far from God, except for the one who cuts off hope, he is lost from his path. The law set a path for the righteous, and it is very harsh for those who walk in it and are not justified by the law. This, however, is the Lord's path for the world from grace, that even sinners are justified in it without the law. He stretched out himself for the tax-collectors who came to repentance, and for the travellers who approached him and were not hindered.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ. ܟܛ","severity":"info","text":"The memra is numbered 29 in the source edition, indicating its place in the larger collection of Jacob of Serugh's works.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܝܵܒܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term t(y)ābūtā denotes 'repentance' or 'return,' a central theological concept in Jacob of Serugh's soteriology, often contrasted with legalistic justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܟܼܣܵܐ","severity":"info","text":"The reference to the 'tax-collector' (māksā) echoes the Gospel parable of the tax-collector (e.g., Luke 19:2-10), a common trope in Syriac penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ","severity":"info","text":"The contrast between 'law' (nāmōsā) and 'grace' (ṭaybūtā) reflects a key theme in Jacob of Serugh's homilies, where repentance supersedes Mosaic law as a path to salvation.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܡ̇ܢ ܚܲܛܵܝܵܐ ܠܵܐ ܦܵܬܲܚ̇: ܠܹܗ ܐܸܢ ܡܸܬܼܟܲܫܲܦ","severity":"caution","text":"The phrase 'why does the sinner not open? For him, if he is entreated' is syntactically ambiguous in Syriac; the English draft interprets it as a rhetorical question, but the text may be corrupt or elliptical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'why does the sinner not open? For him, if he is entreated' is unclear; it may be a scribal error or a lacuna, as the syntax is broken.","The reference to 'travellers' (ܙܵܢ̈ܝܵܬܼܵܐ) in the final line could be a metaphor for sinners or a specific group, but the context is ambiguous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܗܵܠܹܝܢ ܕܲܗܘ݀ܵܘ ܒܝܼܫ ܒܝܼܫ ܛܲܦ̣ܝܼ ܚܢܵܢܵܐ ܡܵܪܲܢ:\nܕܐܵܦ: ܚܘܼܠܡܵܢܵܐ ܠܗܘܿܢ ܚܵܫܲܚ ܗ̄ܘ̣ܵܐ ܕܲܡܚܝܼ̈ܠܹܐ ܗ̄ܘ̣ܵܬܼ܀ ܥܵܘ̣ܠܵܐ ܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܐܲܝܟܼ ܟܘܼܪܗܵܢܵܐ ܒܥܵܠܡܵܐ ܟ̱ܠܹܗ:\nܘܐܲܝܟܼ ܣܵܥܘܿܪܵܐ ܢܚܸܬܼ ܗ̄ܘ̣ܵܐ ܡܵܪܲܢ ܕܢܲܚܠܸܡ ܐܸܢܘܿܢ܀ ܕܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܥܵܠܡܵܐ ܕܢܹܐܬܸܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܒܲܪ ܐܲܠܵܗܵܐ ܛܲܥ̣ܢܹܗ ܕܢܸܩܪܘܿܒܼ ܨܹܝܕܼ ܝܵܠܘܿܕܹܗ܀ ܗܘ݀ܵܐ ܐܘܼܪܚܵܐ ܠܐܲܝܠܹܝܢ ܕܲܠܐܹܝܢ ܘܲܫܩܲܠ ܐܸܢܘܿܢ:\nܘܒܹܗ ܐܵܬܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܕܲܡܚܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܗܲܠܵܟܼܘܼ܀ ܗܵܕܲܐ ܗ̄ܝܼ ܐܘܼܪܚܵܐ ܕܲܡܗܲܠܟܼܵܐ ܗ̄ܘ̣ܵܬܼ ܗܝ݀ ܡ̣ܢ ܢܲܦ̮ܫܹܗ:\nܘܣܵܒܼ̇ܠܵܐ ܡܝܼ̈ܬܹܐ ܕܠܲܐܬܼܪܵܐ ܕܚܲܝܹ̈ܐ ܬܲܥܒܲܪ ܐܸܢܘܿܢ܀ ܠܲܕܼܠܵܐ ܪܸ̈ܓܼܠܹܐ ܫܸܩܠܲܬ݀ ܐܘܼܪܚܵܐ ܕܬܲܪܗܸܛ ܐܸܢܘܿܢ:\nܕܠܵܐ ܪܵܕܹܝܢ ܗ̄ܘ̣ܵܘ ܐܸܠܘܼ ܠܵܐ ܗܝ݀ ܕܩܲܪܒܲܬ݀ ܐܸܢܘܿܢ܀ ܐܸܠܘܼ ܠܵܐ ܓܹܝܪ ܗܘ݀ ܗܘ݀ܵܐ ܐܘܼܪܚܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ:\nܠܵܘ ܙܵܢ̈ܝܵܬܼܵܐ ܪܵܗܛܵܢ ܗ̄ܘܲܝ̈ ܒܵܗ̇ ܨܹܝܕܼ ܩܲܕܝܼܫܵܐ܀ ܐܸܠܘܼ ܡܵܪܲܢ ܠܵܐ ܗܲܠܸܟܼ ܗ̄ܘ̣ܵܐ ܡܵܟܼܣܵܐ ܕܢܹܐܬܸܐ:\nܚܓܼܝܼܪ ܗ̄ܘ̣ܵܐ ܠܥܵܘ̣ܠܵܐ ܘܨܹܝܕܼ ܟܹܐܢܘܼܬܼܵܐ ܠܵܐ ܩܵܪܹܒܼ ܗ̄ܘ̣ܵܐ܀ ܠܵܐ ܟܹܝܬܼ ܢܲܡܐܸܢ ܢܸܪܕܸܐ ܒܐܘܼܪܚܵܐ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܕܗ݀ܘܝܘܼ ܡܵܪܲܢ ܛܵܥܹ̇ܢ ܠܐܲܝܢܵܐ ܕܐܵܬܹ̇ܐ ܨܹܐܕܼܵܘܗܝ܀ ܡܲܢ ܠܵܐ ܢܹܐܬܸܐ ܠܗܵܢܵܐ ܫܒܼܝܼܠܵܐ ܡܠܸܐ ܛܵܒܼ̈ܵܬܼܵܐ:\nܕܗ݀ܘ ܡܩܲܪܸܒܼ ܠܵܟܼ ܕܬܸܣܥܘܿܪ ܐܘܼܪܚܵܟܼ ܟܲܕܼ ܠܵܐ ܠܵܐܹ̇ܝܬܿ܀ ܒܸܛܠܵܬ݀ ܗ̄ܘ̣ܵܬܼ ܠܵܗ̇ ܐܘܼܪܚܹܗ ܕܥܵܠܡܵܐ ܡ̣ܢ ܡܲܪܕܝܼܬܼܵܐ:\nܘܨܹܝܕܼ ܐܲܠܵܗܵܐ ܠܡܲܚܣܸܢ ܟܹܐܢܹ̈ܐ ܒܵܗ̇ ܪܵܕܹܝܢ ܗ̄ܘ̣ܵܘ܀","english":"It is said of the blessed Mar Jacob the Teacher, that is, of the holy Mar Jacob. A memra, number 29, on Repentance and Admonition. Very easy is the great path of repentance, and the words of the tempter are arranged in it. For this one, who is evil, evil, and foul, the Lord of sin: that even the sick one was in need of the weak ones. Iniquity had gone forth like a disease in the whole world. And like a fire, the Lord descended to make the sick one healthy. So that the world could not come against God. The Son of God, his error, to approach his begetter. This is the path for those who have not and take, and by it they were coming, those who were weak to the wayfarers. This is the path that was walking from itself. And the bearer of the dead to the place of life shall pass. To the one without feet, the path was taken that it might run. They would not have been able to go, if not for this that brought them near. For if not for this path that fills the ditch, the streams would not run in it towards the holy one. If the Lord had not walked, the coverer would not have come. He would have been shut out from iniquity, and towards the truth he would not have approached. He would not have known the way of repentance, by which the Lord goes to the place that comes towards him. But if he had not come to this path full of good things, that one offers to you that you might direct your path without weariness. The path of the world was blocked from its beginning, and towards God, to silence the truth, they were running in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"memra","severity":"info","text":"A memra is a metrical homily or discourse, a standard genre in Syriac literature. Jacob of Serugh's memre are typically verse homilies for liturgical or catechetical use.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܵܪܲܢ (Māran)","severity":"info","text":"The Syriac term Māran, 'our Lord,' is a standard Christological title. Here it refers to Christ, who descends to heal the sick one, a common soteriological image in Jacob's works.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Son of God, his error, to approach his begetter","severity":"info","text":"This phrase echoes the New Testament language of Christ as Son of God (e.g., John 1:34, 1 John 2:1) and the theme of return to the Father, central to Johannine and Pauline theology.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"path of repentance","severity":"info","text":"The 'path of repentance' is a key theme in Syriac ascetical literature, often depicted as a journey from sin to salvation. Jacob's emphasis on its ease and the tempter's snares reflects pastoral concern for the laity.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a general description of repentance to a narrative of Christ's salvific action, using the metaphor of a path that fills a ditch and enables the weak to reach the holy one.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the coverer (ܡܵܟܼܣܵܐ)","severity":"caution","text":"The term 'coverer' (māksā) is ambiguous; it may refer to Christ as the one who covers or hides sin, or to a figure who conceals truth. The sense here is likely Christological, but the reading is uncertain.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the coverer' (māksā) is unclear; it may be a title for Christ or a different agent.","The phrase 'the bearer of the dead to the place of life' could refer to Christ or to the path itself; the Syriac syntax allows both readings.","The clause 'the path of the world was blocked from its beginning' may refer to the world's inherent sinfulness or to a specific historical event; the text does not specify."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܚܲܛܵܝܹ̈ܐ ܕܹܝܢ ܐܵܦܠܵܐ ܒܥܲܠܡܵܐ ܒܵܗ̇ ܐܵܬܹ̇ܝܢ ܗ̄ܘ̣ܵܘ:\nܕܲܒܼܢܵܡܘܿܣܵܐ ܠܡܲܚܣܸܢ ܚܵܝܹ̇ܐ ܐܵܦ ܙܲܕܝܼܩܵܐ܀ ܐ̄ܬ݀ܵܐ ܕܹܝܢ ܡܵܪܲܢ ܘܲܦܫܲܛ̣ ܢܲܦ̮ܫܹܗ ܩܕܼܵܡ ܚܲܛܵܝܹ̈ܐ:\nܘܲܗܘ݀ܵܐ ܐܘܼܪܚܵܐ ܕܲܢܗܲܠܟܼܘܼܢ ܒܵܗ̇: ܕܠܵܐ ܢܵܡܘܿܣܵܐ܀ ܘܡܸܟܹܝܠ ܟܠܝܘܿܡ ܗܵܕܹܐ ܐܘܼܪܚܵܐ ܠܵܐ ܡܸܬܼܟܲܠܝܵܐ:\nܡܲܢ ܓܹܝܪ ܦܵܣܹ̇ܩ ܠܐܘܼܪܚܵܐ ܕܪܵܕܼܝܵܐ ܥܲܡ ܗܲܠܵܟܹ̈ܐ܀ ܒܗܵܕܹܐ ܡܵܕܹܝܢ ܬܵܘ ܚܲܛܵܝܹ̈ܐ ܠܲܡܗܲܠܵܟܼܘܼ:\nܠܵܘ ܓܹܝܪ ܡܘܼܫܹܐ ܕܲܪܫ̣ܵܗ̇ ܐܸܠܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ܀ ܠܐܝܼܬܿ ܒܲܚܛܵܗܹ̈ܐ ܪܕܼܝܼ ܥܲܡ ܡܵܟܼܣܵܐ ܕܲܡܗܲܠܸܟܼ ܒܵܗ̇:\nܒܥܵܘ̣ܠܵܐ ܫܚܝܼܩ ܐܲܢ̄ܬܿ ܗܵܐ ܙܵܢܝܼܬܼܵܐ ܢܲܩܝܼܦܵܐ ܠܵܟܼ܀ ܪܘܼܫܥܵܐ ܦܲܟܼܪܵܟܼ ܫܲܪܝܵܐ: ܐܘܼܪܚܼܵ ܥܲܡ ܓܲܝܵܣܵܐ:\nܫܩܝܼܠܵܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܠܵܐ ܬܸܬܲܗܸܐ ܡ̣ܢ ܡܲܪܕܝܼܬܼܵܐ܀ ܠܵܘ ܥܲܡ ܛܵܒܹ̈ܐ ܥܵܨܹ̇ܐ ܠܵܟܼ ܐ̄ܢܵܫ ܕܪܲܗܛܵܐ: ܬܸܠܒܿܘܿܟܼ:\nܒܒܼܝܼ̈ܫܹܐ ܡܲܪܵܐ ܕܲܡܗܲܠܟܼܝܼܢ ܒܵܗ̇ ܘܠܵܐ ܡܸܬܿܬܲܟܣܝܼܢ܀ ܠܵܐ ܬܸܒܼܛܲܠ ܠܵܟܼ ܐܲܢ̄ܬܿ ܟܠ ܟ̱ܠܹܗ ܡ̣ܢ ܛܵܒܼ̈ܵܬܼܵܐ:\nܕܠܵܐ ܬܸܗܘܸܐ ܒܝܼܫ ܐܵܦ ܡ̣ܢ ܒܝܼ̈ܫܹܐ ܕܲܣܥܲܪ ܐܸܢܘܿܢ܀ ܒܙܵܢܝܼܬܼܵܐ ܚܘܼܪ ܘܲܒܼܟܼܝܼ ܥܲܡܵܗ̇ ܥܲܠ ܣܘܼܪ̈ܚܵܢܲܝܟ:\nܐܸܢ ܕܹܝܢ ܬܲܕܹܫ ܒܡܘܿܢ: ܐܹܨܘܼܪܵܟܼ ܠܵܐ ܝܵܕܲܥ̇ ܐ̄ܢܵܐ܀ ܐܲܝܟܼ ܓܲܝܵܣܵܐ ܫܐܲܠ ܡܲܠܟܿܘܼܬܼܵܐ ܘܡܸܬܼܝܲܗܒܵܐ ܠܵܟܼ:\nܘܐܸܢܗܘ݀ ܕܬܲܗܡܸܐ ܠܵܘ ܓܲܝܵܣܵܐ ܐܢ̄ܬܿ ܐܸܠܵܐ ܕܹܐܒܪܵܐ܀ ܒܡܵܟܼܣܵܐ ܕܲܡܵܐ ܘܒܲܕܲܪ ܩܠܝܼܠ ܡ̣ܢ ܩܵܢܝܵܢܵܟܼ:\nܘܐܸܢ ܥܲܡ ܗܵܠܹܝܢ ܠܵܐ ܬܵܐܹ̇ܒܼ ܐܲܢ̄ܬܿ ܡ̇ܢ ܕܵܡܹ̇ܐ ܠܼܵ܀ ܣܪܝܼܚ ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܟܲܝ ܡ̣ܢ ܙܵܢܝܼܬܼܵܐ ܕܐܸܬܿܬܵܘܝܲܬ݀ ܗ̄ܘ̣ܵܬܼ:\nܐܵܘ ܚܵܛܘܿܦ ܐܲܢ̄ܬܿ ܛܵܒܼ ܡ̣ܢ ܡܵܟܼܣܵܐ ܕܐܸܙܕܲܕܲܩ ܗ̄ܘ̣ܵܐ܀","english":"Sinners, then, do not even come into the world by that path.  \nBy the law, to diminish life, even the righteous one.  But then our Lord came and stretched out His hand before sinners,  \nand there was a path for them to walk upon, without law.  And from then on, this path is never closed,  \nfor the path of the runner is cut off with the travelers.  By this, then, come, sinners, to walk.  \nFor it was not Moses who set it forth, but the Son of God.  There is no sin that runs with the tax-collector who walks upon it.  \nWith the wicked one, the oppressor, behold, the olive-press is pressed for you.  Your evil, your merchant, has begun: a path with the robber.  \nIt has taken a cause; do not be hindered from discipline.  Not with the good does it restrain you, a man of running: your garment.  \nWith the evil, the lord of those who walk upon it and are not covered.  Do not cease for yourself, all of you, from good deeds,  \nso that you may not be evil even from the evils that have passed.  Look at the olive-press and weep with it over your transgressions.  \nIf, then, you knock at death, your bond does not know a man.  Like a robber, ask for the kingdom, and it will be given to you.  \nAnd if you wonder, it is not a robber, but a wolf.  With a tax-collector of blood and a little expulsion from your assembly.  \nAnd if with these you do not repent, you are like him.  You are corrupt, like the olive-press that was established,  \nor you are a thief, better than the tax-collector who was justified.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܗܘ݀ܵܐ ܐܘܼܪܚܵܐ ܕܲܢܗܲܠܟܼܘܼܢ ܒܵܗ̇: ܕܠܵܐ ܢܵܡܘܿܣܵܐ","severity":"info","text":"The path without law is the way of repentance, which Christ opened for sinners, contrasting with Mosaic law.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܟܼܣܵܐ","severity":"info","text":"The Syriac term 'maksā' (tax-collector) here symbolizes a figure of authority or judgment, possibly alluding to the publican in the Gospel.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܘ ܓܹܝܪ ܡܘܼܫܹܐ ܕܲܪܫ̣ܵܗ̇ ܐܸܠܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ","severity":"info","text":"This line contrasts Moses with the Son of God (Christ), echoing the New Testament theme of Christ superseding the Law (cf. John 1:17).","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܵܢܝܼܬܼܵܐ","severity":"info","text":"The 'olive-press' (zāytā) is a metaphor for repentance or suffering, common in Syriac ascetic literature as a symbol of pressing out sin.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢ ܕܹܝܢ ܬܲܕܹܫ ܒܡܘܿܢ: ܐܹܨܘܼܪܵܟܼ ܠܵܐ ܝܵܕܲܥ̇ ܐ̄ܢܵܐ","severity":"info","text":"This conditional clause introduces a shift to a direct address, warning the sinner that death ignores human bonds, a rhetorical intensification.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܘ ܚܵܛܘܿܦ ܐܲܢ̄ܬܿ ܛܵܒܼ ܡ̣ܢ ܡܵܟܼܣܵܐ ܕܐܸܙܕܲܕܲܩ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The final comparison ('thief better than the justified tax-collector') is paradoxical; the text may be corrupt or ironic, as it seems to invert expected moral hierarchy.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tax-collector' (maksā) is ambiguous: it may refer to a biblical figure (e.g., Matthew) or a generic symbol of authority. The reading taken treats it as a symbolic figure of judgment.","The phrase 'your bond does not know a man' (ܐܹܨܘܼܪܵܟܼ ܠܵܐ ܝܵܕܲܥ̇ ܐ̄ܢܵܐ) is obscure; it likely means death disregards human ties, but the exact referent of 'bond' is uncertain."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܲܡ ܒܝܼܫ ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܡ̣ܢ ܓܲܝܵܣܵܐ ܒܲܥ̇ܒܼܵܕܼ ܐܝܼܕܲܝ̈ܟ:\nܘܠܲܐܝܟܵܐ ܡܵܛ̇ܝܵܐ ܡܫܘܼܚܬܼܵܟܼ ܡܵܕܹܝܢ ܐܸܢ ܗܵܟܲܢ ܐܲܢ̄ܬܿ܀ ܐܸܢ ܡ̣ܢ ܡܵܟܼܣܵܐ ܘܡ̣ܢ ܙܵܢܝܼܬܼܵܐ ܘܡ̣ܢ ܓܲܝܵܣܵܐ:\nܒܝܼܫ ܐܲܢ̄ܬܿ ܓܲܒܼܪܵܐ ܟܦܘܼܪܝܵܐ ܗ̄ܘ̣ ܟܵܠܹ̇ܐ ܕܢܸܫܬܲܡܲܫ ܒܵܟܼ܀ ܪܵܡܵܐ ܡܫܘܼܚܬܵܐ ܕܥܲܠܝܼܢܵܟܼ ܠܵܗ̇ ܐܸܢ ܟܵܦܘܿܪܵܐ ܐܢ̄ܬܿ:\nܠܫܸܡܥܘܿܢ ܕܵܡܹ̇ܝܬܿ ܬܘܼܒܼ ܐܲܟܼܘܵܬܹܗ ܘܡܸܬܼܩܲܒܲܠ ܐܲܢ̄ܬܿ܀ ܟܦܘܼܪܝܹܗ ܕܫܸܡܥܘܿܢ ܡܲܚܙܝܼܬܼܵܐ ܗ̄ܝܼ ܠܵܟܼ ܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬܿ:\nܕܥܲܠ ܗܵܝ̇ ܟܹܐܦܵܐ ܬܸܒܼܢܸܐ ܢܲܦ̮ܫܵܟܼ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܥܲܠ ܫܲܬܼܐ̱ܣܬܼܵܐ ܣܝܼܡ ܒܸܢܝܵܢܵܟܼ ܐܸܢ ܦܵܪܘܿܫܵܐ ܐܢ̄ܬܿ:\nܡ̇ܢ ܓܹܝܪ ܛܵܥܹ̇ܢ ܝܘܼܩܪܹܗ ܕܒܲܝܬܵܐ ܐܸܠܵܐ ܫܸܡܥܘܿܢ܀ ܥܲܠ ܗܵܝ̇ ܟܹܐܦܵܐ ܐܸܠܵܐ ܣܵܕܼܪܲܬܿ ܕܘܼ̈ܡܣܹܐ ܕܡܲܛܠܠܵܟܼ:\nܠܒܲܪ ܡ̣ܢ ܒܲܝܬܵܐ ܐܢ̄ܬܿ ܘܐܲܝܟܵܐ ܢܸܒܼܥܹܝܟܼ ܡܵܪܹܐ ܒܲܝܬܵܐ܀ ܐܵܦ ܥܲܠ ܗܵܕܹܐ ܒܟܼܵܐ ܗ̄ܘ̣ܵܐ ܫܸܡܥܘܿܢ ܡܲܪܝܼܪܵܐܝܼܬܼ:\nܕܐܲܝܢܵܐ ܕܚܵܛܹ̇ܐ ܠܹܗ ܢܸܬܿܕܲܡܸܐ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܕܠܵܐ ܬܝܵܒܼܘܼܬܼܵܐ ܥܹܕܬܵܐ ܠܵܝܬܹܝܗ̇ ܨܹܝܕܼ ܐܲܠܵܗܵܐ:\nܥܠܹܝܗ̇ ܓܹܝܪ ܒܲܢܝܵܐ ܘܒܼܵܗ̇ ܗ̄ܘ̣: ܩܵܡܲܬ݀ ܡ̣ܢ ܫܘܼܪܵܝܵܐ܀ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܚܬܼܝܼܪܵܐ ܥܹܕܬܵܐ ܕܗܝ݀ ܗ̄ܝܼ ܣܲܒܼܪܵܗ̇:\nܒܵܗ̇ ܓܹܝܪ ܨܵܝ̇ܕܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܡܨܝܼܕܬܵܐ ܪܲܒ݁ܬܼܵܐ ܕܐܲܪܡ̣ܝܼ ܒܥܵܠܡܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ:\nܕܐܵܦܸܢ ܡܝܼ̈ܬܹܐ ܚܵܒܼ̇ܫܵܐ ܒܓܸܠܝܵܐ: ܚܲܝܹ̈ܐ ܗܵܘܹ̇ܝܢ܀ ܗܵܢܵܐ ܬܲܗܪܵܐ ܚܙܸܐ ܒܲܣܒܲܪܬܼܵܐ: ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܕܐܵܦ ܙܵܢܝܼܬܼܵܐ ܡܡܲܠܝܵܐ ܕܘܼܟܿܬܼܵܐ ܕܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ܀","english":"Bad is your coming from the tax, by the deed of your hands. And where does your measure reach? Show if you come thus. If from the tax and from the toll and from the tribute, bad is your coming, O man, you denier who stands to use you. The measure of your height is not for you if you are a denier. You resemble Simon again in his ways, and you are received. Simon's denial is a demonstration for you if you wish. That upon that rock you may build your soul in repentance. Upon the foundation, set your building if you are a distinguisher. For who but Simon bears the weight of the house? Upon that rock, except for him, are arranged the examples that overshadow you. Outside the house you come, and where is your desire for the master of the house? Even over this Simon wept bitterly: that whoever sins may be likened to him in repentance. Without repentance, the Church has no hunting for God. For upon it she builds and in it she is. She began from the beginning. With repentance the Church is crowned, for it is her hope. For by it she hunts the children of men for God. The great net that the Son of God cast into the world, which even the dead it catches openly, that they may become alive. This net is seen in the Gospel: in repentance, which also fills the place of the toll of the virgins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܦܘܼܪܝܵܐ","severity":"info","text":"The term 'denier' (kappūrā) echoes Simon Peter's denial of Christ (cf. Matt 26:69–75), a key typology in Jacob's homily.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܠ ܗܵܝ̇ ܟܹܐܦܵܐ","severity":"info","text":"The phrase 'upon that rock' alludes to Matthew 16:18, where Christ names Peter the rock of the Church, here reinterpreted as the foundation of repentance.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܡܵܟܼܣܵܐ ܘܡ̣ܢ ܙܵܢܝܼܬܼܵܐ ܘܡ̣ܢ ܓܲܝܵܣܵܐ","severity":"info","text":"The triad 'tax, toll, tribute' reflects the fiscal burdens of late antique Syria, used metaphorically for the sinner's worldly entanglements.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ","severity":"info","text":"Repentance (tyābūtā) is the thematic pivot: the passage moves from Simon's denial to the Church's foundation on repentance, then to the net of the Gospel.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܨܝܼܕܬܵܐ ܪܲܒ݁ܬܼܵܐ","severity":"info","text":"The 'great net' cast by the Son of God parallels the Gospel net in Matthew 13:47–50, where the kingdom is a dragnet gathering all people.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܐܵܦ ܙܵܢܝܼܬܼܵܐ ܡܡܲܠܝܵܐ ܕܘܼܟܿܬܼܵܐ ܕܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ","severity":"info","text":"The toll of the virgins likely refers to the monastic ideal: repentance fills the place of the virgins' toll, i.e., the spiritual offering of celibate life.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon' is ambiguous: it may refer to Simon Peter (as the context of denial suggests) or to Simon Magus (Acts 8:9–24), but the rock and Church foundation point to Peter.","The phrase 'the measure of your height' (ܡܫܘܼܚܬܵܐ ܕܥܲܠܝܼܢܵܟܼ) is obscure; it may be a metaphor for spiritual stature or a reference to a specific patristic trope."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܫܸܡܥܘܿܢ ܕܣܝܼܡ ܒܵܗ̇ ܐܲܝܟܼ ܫܵܬܼܐ̱ܣܬܼܵܐ ܘܟܼܵܦܘܿܪܵܐ ܗ̄ܘ̣ܵܐ:\nܕܐܲܝܢܵܐ ܕܒܼܵܥܹ̇ܐ ܕܢܸܒܼܢܸܐ ܢܲܦ̮ܫܹܗ ܥܠܵܘܗܝ ܠܵܐ ܢܸܕܼܚܲܠ܀ ܗܵܐ ܝܑܼܕܲܥܬ܀ܗ ܕܒܲܪ ܐܲܠܵܗܵܐ ܡܵܢܵܐ ܥܸܒܼܕܲܬ݀:\nܕܡܲܢ ܡܸܨܥܵܝܵܐ ܒܹܝܬܼ ܠܹܗ ܠܥܹܕܬܵܐ ܣܵܡ̣ ܩܲܕܼܡܵܝܑܼܬܼ܀ ܗܵܘ̇ ܕܐܸܬܿܬܲܚܬܝܼ ܠܟܼܵܦܘܿܪܘܼܬܼܵܐ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ:\nܩܵܡ̣ ܐܲܝܟܼ ܚܵܒܼܪܵܐ ܕܢܸܕܼܒܲܪ ܐܸܢܘܿܢ ܨܹܝܕܼ ܫܲܪܝܼܪܵܐ܀ ܢܚܸܬܼ ܒܲܟܼܦܘܼܪܝܵܐ ܘܩܵܡ̣ ܠܹܗ ܒܓܲܒܵܐ ܕܒܹܬܼ ܣܸܡܵܠܵܐ:\nܘܒܲܚ̣ܫܹܗ ܠܟܼܠܹܗ ܕܢܹܐܬܸܐ ܢܸܥܒܲܪ ܨܹܝܕܼ ܝܲܡܝܼܢܵܐ܀ ܒܗܵܝ̇ ܕܲܟܼܦܲܪ ܗ̄ܘ̣ܵܐ ܥܲܡ ܚܲܛܵܝܹ̈ܐ ܚܠܝܼܛ ܡܸܢܝܵܢܹܗ:\nܕ:ܢܚܵܘܸܐ ܠܗܘܿܢ ܕܐܲܝܟܲܢ ܦܵܢܹ̇ܝܢ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܘܟܲܕܼ ܐܸܫܬܲܪܪܲܬ݀ ܟܵܦܘܿܪܘܼܬܼܵܐ ܘܗܵܐ ܢܹܐܒܲܕܼ ܠܹܗ:\nܒܟܼܵܐ ܚܲܟܿܝܼܡܵܐ ܘܐܲܪܥܹܗ ܠܣܸܕܼܪܵܐ ܕܒܹܝܬܼ ܣܸܡܵܠܵܐ܀ ܟܦܲܪ ܘܐܸܫܬܲܪܲܪ ܐܲܟܼܡܵܐ ܕܡܸܢܹܗ ܕܓܲܒܵܐ ܐܝܼܬܼܵܘܗܝ:\nܘܟܲܕܼ ܕܲܒܼܪܘܼܗܝ ܗ̄ܘ̣ܵܘ ܐܲܗ̣ܦܸܟܼ ܐܝܼܕܹܗ ܘܲܕܼܒܲܪ ܐܸܢܘܿܢ܀ ܚܲܒܼܪܵܐ ܠܒܼܝܼ̈ܫܹܐ ܗܘ݀ܵܐ ܟܲܕܼ ܟܵܦܲܪ ܘܐܲܠܸܦ̣ ܐܸܢܘܿܢ:\nܕܲܡܨܹܝܢ ܐܸܢܘܿܢ ܛܵܒܹ̈ܐ ܠܡܸܗܘܵܐ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܡܲܥܡܘܿܕܼܝܼܬܪܵܐ ܚ̣ܦܲܪ ܗ̄ܘ̣ܵܐ ܬܲܡܵܢ ܨܹܝܕܼ ܪ̈ܲܫܝܼܥܹܐ:\nܘܲܡ̣ܠܵܗ̇ ܕܸܡ̈ܥܹܐ ܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܟܲܕܼ ܡܸܬܼܚܲܣܸܐ܀ ܗ݀ܘ ܒܲܩܢܘܿܡܹܗ ܚܵܘܝܼ ܥ̇ܒܪܵܕܼܵܗ̇ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܕܲܒܼܟܼܠ ܦܘܼܪ̈ܣܝܼܢ ܐܲܝܢܵܐ ܕܚܵܛܹ̇ܐ: ܠܹܗ ܢܸܬܿܕܲܡܸܐ܀ ܡܸܒܼܟܵܐ ܒܟܼܵܐ ܗ̄ܘ̣ܵܐ ܡܲܪܝܼܪܵܐܝܼܬܼ ܥܲܠ ܣܘܼܪܚܵܢܹܗ:\nܘܲܣܦܲܩ̣ ܒܸܟܼܝܹܗ ܢܩܝܼܡܹܗ ܒܕܲܪܓܼܵܐ ܕܲܫܠܝܼܚܘܼܬܼܵܐ܀ ܚܛܵܗܵܐ ܪܡܸܐ ܗ̄ܘܟܵܐ ܥܠܵܘܗܝ ܐܲܝܟܼ ܐܲܪܝܵܐ ܘܲܡܢܲܟܸܬܼ ܠܹܗ:\nܘܛܘܼ̈ܦܹܐ ܕܕܸܡ̈ܥܹܐ ܫ̣ܕܼܵܐ ܒܹܗ ܘܛܲܪܕܹܗ ܕܠܵܐ ܢܸܣܪܘܿܚ ܒܹܗ܀","english":"Hear how he placed in her a foundation, and he was a denier: For he who desires to deny his soul, he does not fear. Behold, you know that the son of God, what has he done? He placed a middle wall between himself and the Church, first. He who descended to denial against sinners stood like a companion who led astray against the true one. He descended in denial and stood on the side of the left hand, and he hindered all who came to pass over to the right. By that denial he was mingled with sinners, his measure full, to show them how they might war against God. And when denial was confirmed, and behold, it was lost, the wise one wept and overturned the order of the left hand. He denied and was confirmed, black as he was from the side whence he came. And when they were leading him, he turned his hand and led astray. He was a companion to the evil ones when he denied, and he taught astray those who would strike the good to become penitent. He dug a baptismal font there against the wicked, and filled it with tears of vigil, in which he was hidden while being absolved. This one, in his standing, shows the passage of repentance, that in every opportunity where one sins, he may be likened to him. He wept bitterly over his transgression, and his weeping established his standing in the rank of apostleship. Sin cast him down there like a lion and humbled him, and he cast showers of tears upon it and drove it away, that it might not remain in him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܡ̣ ܩܲܕܼܡܵܝܑܼܬܼ","severity":"info","text":"The phrase 'placed a middle wall between himself and the Church, first' echoes the image of Simon Magus setting up a barrier, a theme developed in earlier passages. The Syriac ܣܵܡ̣ ܩܲܕܼܡܵܝܑܼܬܼ (sām qadmāʾīṯ) means 'placed first' or 'set as a priority'.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝܼܬܪܵܐ","severity":"info","text":"The 'baptismal font' (ܡܲܥܡܘܿܕܼܝܼܬܪܵܐ) dug by Simon against the wicked, filled with tears, inverts the standard Christian baptismal rite, a common polemical trope against heretics in Syriac literature.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon Magus (Acts 8:9–24) is the archetypal heretic and denier in early Christian polemic. Jacob of Serugh uses him as a type for those who feign repentance while persisting in denial, a standard anti-heretical topos.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit within the homily, recounting Simon's actions (denial, placement of a wall, weeping, digging a font) as a sequential exemplum for the audience, culminating in a moral application.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܟܼܡܵܐ","severity":"caution","text":"The Syriac ܐܲܟܼܡܵܐ (ʾakkāmā) 'black' may be a textual corruption or a deliberate epithet for Simon, possibly reflecting later polemical coloring. The reading is uncertain.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he placed a middle wall between himself and the Church' may be metaphorical or refer to a specific act attributed to Simon in apocryphal traditions.","The identity of 'the wise one' who weeps and overturns the order is ambiguous; it could be Simon himself or a figure representing orthodox repentance."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܚܛܝܼܬܼܵܐ ܩܸܕܼܚܲܬ݀ ܫܲܠܗܹܒܼܝܼܬܼܵܐ ܘܲܫܓܲܪܬܼܵܗ̇ ܒܹܗ:\nܘܫܲܡܲܪ ܡܲܝ̈ܵܐ ܥܵܠ ܓܵܘܙܲܠܬܵܐ ܘܕܼܵܫ̣ܵܗ̇ ܘܲܥ̣ܒܲܪ܀ ܫܘܼܚܢܵܐ ܥ̣ܒܲܪ ܠܹܗ ܘܝܼܬܸܒܼ ܥܲܨܒܹܗ ܩܕܼܵܡ ܚܲܛܵܝܹ̈ܐ:\nܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܘܲܗܘ݀ܵܐ ܥܵܨ̇ܒ̇ܝܼܢ ܣܘܼܪ̈ܚܵܢܲܝܗܘܿܢ܀ ܒܠܲܥ̣ ܗ̄ܘ̣ܵܐ ܠܒܼܝܼܒܼܵܐ ܒܓܹܐܪܵܐ ܕܪܘܼܫܥܵܐ ܘܥܵܦ̣ ܡ̣ܢ ܚܲܫܵܐ:\nܘܟܲܕܼ ܡܲܝܠܸܠ ܗ̄ܘܟܵܐ ܫܡܲܛ̣ ܠܘܿܠܝܼܬܼܵܐ ܡ̣ܢ ܫܸܪܝܵܢܸܵܗ̇܀ ܩܪܲܒܼܬܼܵܢܵܐ ܗ̄ܘ̣ܵܐ ܕܲܗܘ݀ܵܐ ܕܡܘܼܬܼܵܐ ܠܲܡ̈ܡܲܚܲܝܵܐ:\nܕܐܲܝܢܵܐ ܕܒܵܠܲܥ̇ ܒܲܝܢܵܬܼ ܣܵܕܼܪܹ̈ܐ ܡܵܢܵܐ ܢܸܥܒܸܿܕܼ܀ ܒܒܸܟܼܝܵܐ: ܫܲܡ̣ܛܹܗ ܠܓܹܐܪܵܐ ܕܲܡܚ̣ܵܝܘܗܝ ܟܲܕܼ ܡܸܬܼܟܲܬܲܫ:\nܘܠܵܗ̇ ܠܲܡܚܘܿܬܼܵܐ ܒܕܸܡ̈ܥܹܐ: ܥܲܨ̣ܒܵܗ̇ ܘܫܲܢܝܼ ܟܹܐܒܼܵܗ̇:\n܀ ܗܘ݀ܵܐ ܡܲܚܙܝܼܬܼܵܐ ܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܟܠ ܚܲܛܵܝܹ̈ܐ\nܘܲܢܨܲܒܿܬܼܘܼܢ ܒܹܗ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܫܲܦܝܼܪܵܐܝܼܬܼ܀ ܗܵܐ ܥܲܠ ܗܵܢܵܐ ܒܲܢܝܵܐ ܚܲܟܿܝܼܡܵܐܝܼܬܼ:\nܕܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܬܸܫܦܲܪ ܟܠܝܘܿܡ ܐܸܢ ܡܸܨܛܲܠܝܵܐ܀ ܕܲܪ̈ܓܹܐ ܕܚܘܼܒܵܐ ܣܵܡ̣ ܐܲܠܵܗܵܐ ܚܲܕܼ ܥܲܠ ܚܲܒܼܪܹܗ:\nܕܲܒܼܗܘܿܢ ܢܸܣܲܩ ܥܵܠܡܵܐ ܨܹܐܕܼܵܘܗܝ ܢܸܬܼܡܲܛܸܐ ܠܹܗ܀ ܗ݀ܘ ܒܪܵܘܡܵܐ ܗ̄ܘ̣ܵܐ ܘܥܲܦܪܲܢ ܕܝܼܠܲܢ ܥܲܠ ܕܲܚܝܼܚܹܗ:\nܘܲܒܼܥܸܠ̈ܠܵܬܼܵܐ ܕܪܲܟܸܒܼ ܐܲܣܩܲܢ ܕܢܸܗܘܸܐ ܥܲܡܹܗ܀ ܒܝܲܠܕܹܗ ܕܲܒܼܪܵܐ ܟܲܒܼܫ̣ܵܗ̇ ܠܐܲܪܥܵܐ ܟܲܕܼ ܢܵܚܹ̇ܬܼ ܗ̄ܘ̣ܵܐ:\nܕܬܸܗܘܸܐ ܦܫܝܼܩܵܐ ܟܲܕܼ ܣܵܠܩ̇ܝܼܢ ܒܵܗ̇ ܠܘܵܬܼ ܫܵܠܘܿܚܹܗ܀ ܒܲܝܢܵܬܼ ܥܵܠܡܵܐ ܠܐܲܒܼܵܐ ܩܵܡ̣ ܗ̄ܘ̣ܵܐ ܒܪܵܐ ܡܸܨܥܵܝܵܐ:\nܘܣ̣ܵܡܹܗ ܠܫܸܡܥܘܿܢ ܒܹܝܬܼ ܠܹܗ ܠܥܹܕܬܵܐ ܬܘܼܒܼ ܡܸܨܥܵܝܵܐ܀ ܟܒܲܫ̣ ܡܲܣܩܵܢܵܐ ܕܠܵܐ ܢܸܬܿܬܿܩܸܠ ܐ̄ܢܵܫ ܡܵܐ ܕܪܵܕܹܐ ܒܹܗ:\nܒܕܲܪ̈ܓܼܝܼܢ ܕܲܣܕܲܪ ܘܲܢܚܸܬܼ ܨܹܝܕܼ ܐ̄ܢܵܫܘܼܬܼܵܐ܀","english":"The sin kindled a flame and set it ablaze in him. And he poured water upon the spark and extinguished it and passed through. A fire passed through him and sat down, his sorrow before the sinners. Behold, look at him, and he was a sorrower of their transgressions. He swallowed the heart with the sword of wickedness and was hidden from pain. And when he lamented there, he loosened the chain from its beginning. He was a warrior of the fire of death for the smiters. For what shall he do who swallows between the ranks? With weeping, he loosened the sword that struck him while he was contending. And for her, the smiting with tears, he sorrowed and quieted her pain. Behold, a spectacle for sinners to look at him and to be comforted by him for their stations beautifully. Lo, upon this he speaks wisely: that repentance will be pleasing every day if it is prayed. The degrees of love God placed one upon the other, by which the world ascends toward him and is filled with him. He was in the height, and our dust upon his cheek, and by the causes that he mounted, he ascended that he might be with him. By his birth, the son subdued the earth when it descended, that it might be easy when they ascend by it to his sender. Between the world and the father, the son stood as a mediator, and placed Simon between himself and the church again as a mediator. He subdued the ascent so that no one would stumble who runs upon it, by the degrees that he arranged and descended toward humanity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܲܡܲܪ ܡܲܝ̈ܵܐ ܥܵܠ ܓܵܘܙܲܠܬܵܐ","severity":"info","text":"The image of pouring water on a spark (ܓܵܘܙܲܠܬܵܐ) to extinguish it continues the fire metaphor from the previous passage, depicting the sinner's attempt to quench the flame of sin.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܨܒܹܗ","severity":"info","text":"The word ܥܲܨܒܹܗ (his sorrow) is a key term in Jacob's rhetoric, denoting the affective response of the sinner who becomes a 'sorrower' (ܥܵܨ̇ܒ̇ܝܼܢ) of others' transgressions, blending lament with moral admonition.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܐ ܡܸܨܥܵܝܵܐ","severity":"info","text":"The description of the son as a mediator (ܒܪܵܐ ܡܸܨܥܵܝܵܐ) between the world and the father echoes Christological language common in Syriac tradition, possibly alluding to 1 Timothy 2:5 or similar mediatorial passages.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"The mention of Simon (ܫܸܡܥܘܿܢ) placed as a mediator between Christ and the church likely refers to Simon Peter, reflecting Jacob's ecclesiological emphasis on apostolic authority and the role of the church hierarchy.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܲܪ̈ܓܹܐ ܕܚܘܼܒܵܐ","severity":"info","text":"The 'degrees of love' (ܕܲܪ̈ܓܹܐ ܕܚܘܼܒܵܐ) introduce a vertical ascent metaphor, structuring the passage as a movement from sin and sorrow toward repentance and divine ascent, a common homiletic pattern in Jacob.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܠܲܥ̣ ܗ̄ܘ̣ܵܐ ܠܒܼܝܼܒܼܵܐ ܒܓܹܐܪܵܐ ܕܪܘܼܫܥܵܐ","severity":"caution","text":"The phrase 'swallowed the heart with the sword of wickedness' is ambiguous: it may be a metaphorical description of internal corruption or a reference to a specific narrative (e.g., a biblical or hagiographic figure). The text does not clarify the referent.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sinner' who kindles the flame and extinguishes it is not specified; it may be a generic figure or a particular biblical character.","The phrase 'swallowed the heart with the sword of wickedness' lacks a clear narrative context, leaving open whether it is allegorical or allusive.","The reference to 'Simon' as mediator could be Simon Peter or another Simon (e.g., Simon the Magician), though the context favors Peter."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܒܪܹܫܵܗ̇ ܕܐܘܼܪܚܵܐ ܩܵܡ̣ ܟܵܦܘܿܪܵܐ ܘܗܵܐ ܩܵܪܹܐ ܠܵܟܼ:\nܕܬܼܵܐ ܠܵܟܼ ܢܸܪܕܸܐ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܘܡܵܐ ܕܲܢܩܸܦܬܵܝܗܝ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܠܹܗ ܕܒܼܵܟܹܿܐ ܤܲܒܲܬܼ:\nܘܟܲܕܼ ܩܵܪܹܒܼ ܐܲܢ̄ܬܿ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܠܹܗ ܫܠܝܼܚܵܐ ܪܲܒܵܐ܀ ܒܵܗ̇ ܒܡܲܪܕܝܼܬܼܵܐ ܡܩܲܪܸܒܼ ܠܵܟܼ ܬܘܼܒܼ ܕܬܸܚܙܸܐ ܠܲܒܼܪܵܐ:\nܘܡܸܬܼܚܵܘܸܐ ܠܵܟܼ ܐܲܝܟܼ ܒܲܪܢܵܫܵܐ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ܀ ܘܡܵܐ ܕܲܢܩܸܦܬܵܝܗܝ ܐܲܝܟܼ ܕܲܠܚܲܒܼܪܵܐ ܕܬܸܪܕܸܐ ܥܲܡܹܗ:\nܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܠܹܗ ܕܐܵܦ ܐܲܠܵܗܵܐ ܗ̄ܘ̣ ܐܲܝܟܼ ܝܵܠܘܿܕܹܗ܀ ܒܩܲܠܝܼܠ ܩܲܠܝܼܠ ܣܸܠܩܲܬ݀ ܐܘܿ ܚܲܛܵܝܵܐ:\nܡ̣ܢ ܓܵܘ ܥܘܼܡܩܵܐ ܕܥܲܡ ܐܲܠܵܗܵܐ ܒܪܵܘܡܵܐ ܬܸܗܘܸܐ܀ ܒܕܲܟܼܦܲܪ ܫܸܡܥܘܿܢ ܐܲܦܹ̈ܐ ܐܝܼܬܼ ܠܹܗ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ:\nܢܠܲܒܸܒܼ ܐܸܢܘܿܢ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ܀ ܐܵܦ ܡܵܪܲܢ ܬܘܼܒܼ ܒܗܵܝ̇ ܕܐܸܬܼܢܲܣܝܼ ܟܬܼܝܼܒܼ ܕܲܡܥܲܕܲܪ:\nܠܡܸܬܼܢܲܣ̈ܝܵܢܹܐ ܡܵܐ ܕܩܵܪܹܝܢ ܠܹܗ ܒܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ܀ ܠܒܼܝܼܒܼ ܚܲܛܵܝܵܐ ܡܵܐ ܕܲܡܗܲܠܸܟܼ ܥܲܡ ܟܵܦܘܿܪܵܐ:\nܘܝܵܠܹ̇ܦ ܡܸܢܹܗ ܥܲܠ ܣܘܥܪܵܢܵܐ: ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܡܸܬܼܚܲܝܲܠ ܬܘܼܒܼ ܡܵܐ ܕܠܲܡܫܝܼܚܵܐ ܚܵܙܹ̇ܐ ܕܲܙܩܝܼܦ:\nܘܲܛܥܝܼܢ ܥܵܘ̣ܠܵܐ ܘܣܵܒܹ̇ܠ ܚܲܫܹ̈ܐ ܚܠܵܦ ܪ̈ܲܫܝܼܥܹܐ܀ ܠܐ̄ܢܵܫܵܐ ܡܚܝܼ̈ܠܹܐ ܕܲܪ̈ܓܹܐ ܦܫܝܼ̈ܛܹܐ ܣ̣ܕܲܪ ܚܲܢܵܢܵܐ:\nܕܠܵܐ ܢܸܬܿܬܲܩܠܘܼܢ ܡܵܐ ܕܡܸܬܼܥܲܠܹܝܢ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܠܚܲܕܼ ܪܵܕܼܘܿܦܵܐ ܫܠܝܼܚܵܐ ܥܲܒܼܕܹܗ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ:\nܕܗܘ݀ ܒܲܩܢܘܿܡܹܗ ܢܚܵܘܸܐ ܥ̇ܒܼܵܕܼܵܗ̇ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܠܗܵܘ̇ ܬܘܼܒܼ ܕܲܟܼܦܲܪ ܐܲܝܟܼ ܫܲܬܼܐ̱ܣܬܼܵܐ ܕܒܲܝܬܵܐ ܣܵܡܹܗ:\nܕܲܥܠܵܘܗܝ ܢܸܒܼܢܘܿܢ ܟܠ ܬܲܝܵܒܹ̈ܐ ܒܸܢܝܵܢܲܝ̈ܗܘܿܢ܀","english":"At the head of the road the denier stood and behold, he calls to you: Come, pursue repentance toward God. And when you press him, you can find him weeping on the Sabbath. And when you draw near, you can find him, the great apostle. In that very desert he presents to you again, that you may see the son. And he appears to you like a man full of sorrows. And when you press him, as a companion that you may pursue with him, you can find that even God is like his begetter. Little by little the sinner ascended from within the depth with God, to be in the height. By the pressing of Simon, he has a face toward sinners. Go to the heart upon the forgiveness that is from God. Even our Lord again, by that which was healed, it is written that he helps those who are healed when he is called in their distress. The heart of the sinner, when it walks with the denier, learns from him about the act of repentance. He is strengthened again when he sees the Messiah crucified, and the wicked one is confounded and suffers pains in place of the wicked. For the weak of the simple orders, the sinner arranged a ladder, that they might not stumble when they ascend to repentance. He made the apostle a pursuer toward sinners, that in his standing he might show the work of repentance. To that one again who pressed, like a foundation of a house he placed him, upon whom all the repentant go in their requests.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܵܦܘܿܪܵܐ","severity":"info","text":"The term 'denier' (kāpōrā) likely refers to Simon Peter, who denied Christ before his repentance, a common motif in Syriac tradition.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܙܩܝܼܦ","severity":"info","text":"The phrase 'the Messiah crucified' (ܕܲܙܩܝܼܦ) directly evokes the crucifixion narrative, central to Christian soteriology and repentance theology.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܩܢܘܿܡܹܗ","severity":"info","text":"The 'pressing of Simon' (ܒܲܩܢܘܿܡܹܗ ܕܫܸܡܥܘܿܢ) alludes to Simon Peter's role as a model of repentance, a key figure in early Syriac catechetical literature.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܸܠܩܲܬ","severity":"info","text":"The verb 'ascended' (ܣܸܠܩܲܬ) marks a structural shift from the sinner's initial state to his spiritual elevation, mirroring the narrative of repentance as ascent.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟܼ ܫܲܬܼܐ̱ܣܬܼܵܐ ܕܒܲܝܬܵܐ","severity":"info","text":"The image of the denier as a 'foundation of a house' parallels Ephrem's architectural metaphors for the Church, emphasizing stability and support for repentant sinners.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܥܲܕܲܪ","severity":"caution","text":"The phrase 'it is written that he helps' (ܕܲܡܥܲܕܲܪ) may be textually corrupt or ambiguous; the referent of 'he' (Christ or the denier) is unclear in the Syriac.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the denier' (ܟܵܦܘܿܪܵܐ) is ambiguous: it could refer to Simon Peter or a generic figure of denial; the text leans toward Peter due to the mention of Simon.","The phrase 'he helps those who are healed' (ܕܲܡܥܲܕܲܪ ܠܡܸܬܼܢܲܣ̈ܝܵܢܹܐ) is syntactically ambiguous; the subject may be Christ or the denier."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܫܸܡܥܘܿܢ ܟܵܦܲܪ ܫܵܐܘܿܠ ܪܵܕܹܦ ܡܵܪܲܢ ܘܲܙܩܝܼܦ:\n(ܗܵܠܹܝܢ ܟܠܗܹܝܢ ܕܢܹܐܬܼܘܿܢ ܒܝܼ̈ܫܹܐ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ:܀ ܗܵܐ ܡܣܲܒܿܪ̈ܵܢܹܐ ܚܲܕܼ ܟܵܦܘܿܪܵܐ ܘܚܲܕܼ ܪܵܕܼܘܿܦܵܐ:\nܘܡܲܢ ܥܲܡ ܗܵܠܹܝܢ ܕܵܚܹ̇ܠ ܢܸܪܕܸܐ ܨܹܝܕܼ ܐܲܠܵܗܵܐ܀ ܒܪܵܐ ܡܸܨܥܵܝܵܐ ܣܒܲܠ̣ ܬܘܼܒܼ ܚܲܫܹ̈ܐ ܡܸܛܠܵܬܼܵܟܼ:\nܘܥܵܘ̣ܠܵܟܼ ܪܲܒܵܐ ܫܩܲܠ̣ ܒܲܩܢܘܿܡܹܗ ܕܐܲܢ̄ܬܿ ܬܸܬܼܚܲܣܸܐ܀ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܨܵܕܸܗ ܠܥܵܠܡܵܐ ܡܲܠܸܦ ܚܲܝܹ̈ܐ:\nܘܦܘܼܪ̈ܣܹܐ ܕܚܵܫ̇ܚܝܼܢ ܠܲܬܼܒܵܝܼܘܼܬܼܵܐ ܣܵܡ̣ ܒܲܣܒܲܪܬܪܵܐ܀ ܒܬܸܓ̣ܡܵܐ ܕܒܼܝܼ̈ܫܹܐ ܚܠܲܛ̣ ܟܵܦܘܿܪܵܐ ܕܢܸܕܼܒܲܪ ܐܸܢܘܿܢ:\nܐܲܝܟܼ ܕܲܠܚܲܒܼܪܹ̈ܐ: ܘܢܹܐܬܸܐ ܢܸܒܼܟܸܐ ܩܕܼܵܡ ܪܲܒܿܘܼܬܼܵܐ܀ ܒܸܟܼܝܹܗ ܕܫܸܡܥܘܿܢ ܡܠܘܿܐܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܒܹܝܬܼ ܬܲܝܵܒܹ̈ܐ:\nܕܩܵܠ ܚܸܢ̈ܓܼܵܬܹܗ ܢܥܝܼܪ ܐܸܢܘܿܢ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܘܐܲܟܼܡܵܐ ܕܗܵܠܹܝܢ ܐܵܡܲܪ ܫܸܡܥܘܿܢ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ:\nܕܐܝܼܬܼ ܗ̄ܘ̣ ܣܲܒܼܪܵܐ ܠܒܼܝܼܫܵܐ: ܕܗܵܦܹ̇ܟܼ ܡ̣ܢ ܣܲܢ̈ܝܵܬܹܗ܀ ܐܵܦ ܠܝܼ ܒܲܙܒܲܢ ܢܲܟܼܬܲܢܝ ܥܵܘ̣ܠܵܐ ܘܐܲܪܡܝܼ ܬܲܒܼܪܲܢܝ:\nܘܕܸܡ̈ܥܹܐ ܗ̄ܘ̣ ܝܸܗ̇ܒܹܬܼ ܐܲܓܼܪܵܐ ܠܐܵܣܝܵܐ (ܘܐܸܬ݀ܵܐ ܥܲܨܒܲܢ̣ܝܼ:܀ ܗܘܚܹܝܬܼ ܟܵܦܘܿܪܵܐ ܘܫܵܛܹ̇ܬܼ ܠܲܒܼܪܵܐ ܩܕܼܵܡ ܨܵܠܘܿܒܼܵܘ̈ܗܝ:\nܘܐܲܝܢܵܐ ܚܛܵܗܵܐ ܕܪܲܒ ܡ̣ܢ ܗܵܢܵܐ ܒܥܵܠܡܵܐ ܟ̱ܠܹܗ܀ ܟܢܵܬܼܟܼܘܿܢ ܐܝܼܬܲܝ ܬܵܘ ܐܸܬܼܟܲܫܲܦܘ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ:\nܐܸܬܿܕܲܡܵܘ ܒܝܼ ܕܚܲܢܘܼܢܝ ܪ̈ܲܚܡܹܐ ܒܚܲܫܵܐ ܕܲܩܢܘܿܡܝ܀ ܒܟܼܵܘ ܐܲܝܟܼ ܕܲܒܼܟܹ̇ܝܬܼ ܘܡܸܬܼܚܲܣܹܝܢ ܐܢ̄ܬܿܘܿܢ ܐܲܝܟܼ ܕܐܸܬܼܚܲܣ̇ܝܼܬܼ:\nܓܥܵܘ ܒܲܚܢܲܓܼܬܼܵܐ ܘܒܲܥܓܲܠ ܡܵܘ̇ܦܹܝܢ ܣܘܼܪ̈ܚܵܢܲܝܟܿܘܿܢ܀ ܐܵܦ ܠܝܼ ܐܲܚܕܲܢܝ ܦܲܚܵܐ ܕܪܘܼܫܥܵܐ ܒܚܲܕܼ ܡ̣ܢ ܙܲܒܼ̈ܢܝܼܢ:\nܘܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܬܲܒܼܪܹܗ ܚܢܵܢܵܐ ܘܐܸܢܵܐ ܦܸܠܛܹ̇ܬܼ܀","english":"Hear, Simon the denier, persecutor of the Lord and the crucified. These are all of them evil for repentance. Behold, the heralds: one a denier and one a persecutor. And with these, the one who fears the threshing-floor flees toward God. The son of the midst again endured sufferings for your sake. And your great iniquity took up its stand that you might be pardoned. Wisely he hunted the world, teaching life. And the portions that are needful for repentance he placed in the marketplace. In the order of the evil ones the denier who led the way mingled, as with companions, and came and wept before the multitude. The weeping of Simon is a great fullness in the house of the penitents, for the sound of his groanings awakened them to repentance. And as these things Simon says to the sinners: that there is hope for the evil one, that he turns from his errors. Also to me, my iniquity sold and cast down my brokenness, and tears were given as payment to the physician, and he healed my affliction. I was a denier and a fool, and I fled to the wilderness before his crucifiers. And what sin is greater than this in the whole world? Before you I am; come, be ashamed before the forgiveness. Be amazed at me, that you may show mercy in the suffering that stands before me. Weep as I wept, and be pardoned; you also, as I was pardoned. Groan in the festival, and quickly your transgressions will pass away. Also to me, the snare of wickedness caught me in one of my times, and repentance broke its snare, and I came out.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܟܵܦܲܪ","severity":"info","text":"Simon the denier: Simon Peter, who denied Christ three times before the crucifixion (Matt 26:69–75). The epithet 'denier' (kāp̄ōr) is a standard Syriac term for apostasy.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܵܕܹܦ ܡܵܪܲܢ ܘܲܙܩܝܼܦ","severity":"info","text":"Persecutor of the Lord and the crucified: alludes to Peter's persecution of Christ and the crucifixion (Matt 26:57–58; Mark 14:43–46). The pairing 'Lord and crucified' is a standard Syriac formula for Christ.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܬܲܝܵܒܹ̈ܐ","severity":"info","text":"House of the penitents: a monastic or ascetic community dedicated to repentance, possibly a reference to the 'Penitents' (tayyābē) in early Syriac monasticism, where weeping and groaning were practiced as spiritual disciplines.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from third-person description of Simon's weeping to direct speech by Simon to sinners, creating a dramatic monologue that models repentance through personal testimony.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܣܝܵܐ","severity":"info","text":"Physician: a common Syriac metaphor for Christ as healer of sins (cf. Ephrem, Hymns on Faith 5.1). The image of tears as payment to the physician echoes the theme of repentance as a therapeutic process.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܣܒܲܪܬܪܵܐ","severity":"caution","text":"The Syriac term 'marketplace' (sabartā) is ambiguous: it may mean a literal market or a metaphorical 'place of exchange' for repentance. The English draft renders it as 'marketplace', but the sense could be 'forum' or 'public square'.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the midst' (ܒܪܵܐ ܡܸܨܥܵܝܵܐ) is unclear: possibly a reference to Christ as the 'middle' between God and humanity, or to a specific figure in the narrative of Simon Peter.","The phrase 'the one who fears the threshing-floor' (ܕܵܚܹ̇ܠ ܢܸܪܕܸܐ) may be a metaphor for a penitent who avoids sin (threshing-floor as place of judgment or punishment)."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܦܓܲܥ ܗ̄ܘ̣: ܠܹܗ ܒܝܼ ܚܛܵܗܵܐ ܘܥܲܩ̣ܪܲܢܝ ܡ̣ܢ ܫܲܬܼܐ̣ܣܲܝ̈:\nܘܐܲܪܡ̇ܝܼܬܼ ܕܸܡ̈ܥܹܐ ܘܲܒܼܟܹܿܝܬܼ ܠܲܩܢܘܿܡܝ ܕܐܸܬܼܦܲܠܦܲܠ: ܗ̄ܘ̣ܵܐ܀ ܐܵܦ ܠܝܼ ܗܘ݀ܵܐ ܠܝܼ ܗܵܢܵܐ ܟܹܐܒܪܵܐ ܕܲܠܟܼܘܿܢ ܡܲܚܸܫ:\nܘܡܸܚܕܼܵܐ ܕܲܒܼܟܹܝ̇ܬܼ ܐܸܬܼܪܵܘܚܹܬܼ ܠܝܼ: ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ܀ ܢܦܝܼܠ ܗ̄ܘ̣ ܠܝܼ ܒܹܗ ܒܗܵܢ ܟܘܼܪܗܵܢܵܐ ܕܚܲܫܹ̈ܐ ܒܝܼ̈ܫܹܐ:\nܘܐܸܠܘܼ ܒܸܟܼܝܵܐ ܠܵܐ ܣܲܥ̣ܪܲܢܝ ܗ̄ܘ̣ܵܐ ܠܵܐ ܩܵܐܹ̇ܡ ܗ̄ܘܹ̇ܝܬܼ܀ ܫܘܼܡܥܘܼܢܝ ܚܲܒܼܪ̈ܲܝ ܐܹܚܵܘܸܐ ܠܟܼܘܿܢ ܡܵܢܵܐ ܥܵܒܼ̇ܕܹܬܼ:\nܘܡܸܒܼܟܵܐ ܒܟܹܿܝܬܼ ܗ̄ܘܹ̇ܝܬܼ ܘܐܸܬܼܚܲܠܡܹܬܼ ܗ̄ܘܹ̇ܝܬܼ ܩܲܠܝܼܠܵܐܝܼܬܼ܀ ܥܲܡܹܗ ܕܒܸܟܼܝܵܐ ܥܪܲܩ̣ ܗ̄ܘ̣ܵܐ ܚܛܵܗܵܐ: ܕܩܵܛܹ̇ܠ ܗ̄ܘ̣ܵܐ ܠܝܼ:\nܝܸܗ̇ܒܹܿܬܼ ܕܸܡ̈ܥܹܐ ܘܫܸܩ̇ܠܹܬܼ ܪ̈ܲܚܡܹܐ ܡ̣ܢ ܚܲܢܵܢܵܐ܀ ܥܒܸܕܼܘ ܗܵܟܲܢܵܐ ܘܡܸܬܼܚܲܠܡܝܼܢ ܐܢ̄ܬܿܘܿܢ ܐܲܝܟܼ ܕܐܸܬܼܚܲܠܡܹܬܼ:\nܒܲܩܢܘܿܡܝ ܢܲܣ̇ܝܼܬܼ ܠܵܐ ܬܸܬܼܦܲܠܓܼܘܼܢ ܥܲܠ ܚܘܼܣܵܝܵܐ܀ ܗܵܠܹܝܢ ܐܵܡܲܪ ܒܸܟܼܝܹܗ ܕܫܸܡܥܘܿܢ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ:\nܕܲܒܼܓܼܘܼܪܵܓܼܵܐ ܢܲܪܬܲܚ ܐܸܢܘܿܢ ܠܲܡܕܲܡܵܥܘܼ܀ ܕܲܒܼܗܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܒܝܼ̈ܫܹܐ ܘܲܥܢܹܝܢ ܒܲܚܛܵܗܲܝ̈ܗܘܿܢ:\nܐܲܝܠܸܠ̣ ܟܹܐܦܵܐ ܘܚܲܦܸܛ̣ ܐܸܢܘܿܢ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܒܲܦܣܵܩ ܣܲܒܼܪܵܐ ܐܵܝܟܼ ܕܲܒܼܫܸܢܬܼܵܐ ܛܲܒܿܝܼܥܝܼܢ ܗ̄ܘ̣ܵܘ:\nܘܩܵܠܵܐ ܕܒܸܟܼܝܵܐ ܫ̣ܕܼܵܐ ܗ̄ܘ̣ܵܐ ܥܠܲܝܗܘܿܢ ܕܲܢܥܝܼܪ ܐܸܢܘܿܢ܀ ܐܲܪܡܝܼ ܩܢܝܼܬܵܐ ܕܢܸܥܢܘܿܢ ܒܵܬܼܪܹܗ ܟܠ ܚܲܛܵܝܹ̈ܐ:\nܕܲܒܼܫܘܼܠܵܡܵܐ: ܣܲܒܼܪܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܠܲܕܼܙܵܡܲܪ ܒܵܗ̇:܀ ܣܸܦܪܵܐ ܚܲܕܼܬܼܵܐ ܟܬܲܒܼ ܗ̄ܘ̣ܵܐ ܒܕܸܡܥܵܘ̈ܗܝ ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܘܲܠܚܲܛܵܝܹ̈ܐ ܒܚܘܼܒܵܐ ܝܵܗ̣ܒܹܿܗ ܕܢܸܬܼܗܲܓܘܿܢ ܒܹܗ܀","english":"He struck at sin and uprooted it from its foundations. And I cast down tears and wept at my standing-place, which was overturned. It was also for me, this pain that makes you suffer. And as soon as I wept, I was relieved from distress. I was afflicted by this sickness of evil pains. And if weeping had not helped me, I would not have been able to stand. Listen, my friends, I will show you what I did. I was weeping and I was healed quickly. With weeping, sin fled, which was killing me. I gave tears and received mercy from the sinner. Do thus and be healed, you also, as I was healed. At my standing-place, do not be divided over forgiveness. These words speak through the weeping of Simon, the hunter of sinners. That in the threshing-floor you may be stirred to tears. For they were hastening in evils and rejoicing in their sins. Wail, O Rock, and hasten to repentance. In the breaking of hope, as in a good nature, they were. And the voice of weeping cast upon them, that they might be awakened. He cast the call of their wakefulness after him, all sinners. That in the end, hope is great for the one who sings of it. He wrote a new book with his tears, the chief of the disciples. And to sinners he gives it with love, that they might be guided by it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܸܟܼܝܵܐ","severity":"info","text":"The Syriac term ܒܸܟܼܝܵܐ (bkyʾ) means 'weeping' and is a key motif in Jacob's soteriology, where tears effect repentance and healing.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ","severity":"info","text":"The phrase 'Simon, the hunter of sinners' echoes the New Testament portrayal of Simon Peter as a fisher of men (cf. Matt 4:18-19), here inverted to a hunter of sinners through tears.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܩ̣ܪܲܢܝ ܡ̣ܢ ܫܲܬܼܐ̣ܣܲܝ̈","severity":"info","text":"The image of uprooting sin from its foundations reflects a common ascetic metaphor in Syriac literature, where sin is a plant to be eradicated by tears and repentance.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܼܡܥܘܼܢܝ ܚܲܒܼܪ̈ܲܝ","severity":"info","text":"The direct address 'Listen, my friends' marks a rhetorical shift from first-person narrative to exhortation, a common homiletic device in Jacob's mimre.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܸܦܪܵܐ ܚܲܕܼܬܼܵܐ ܟܬܲܒܼ ܗ̄ܘ̣ܵܐ ܒܕܸܡܥܵܘ̈ܗܝ","severity":"info","text":"The image of writing a 'new book' with tears parallels Jacob's own poetic self-presentation as a weeping author, a topos in Syriac penitential literature.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܩܢܘܿܡܝ ܢܲܣ̇ܝܼܬܼ ܠܵܐ ܬܸܬܼܦܲܠܓܼܘܼܢ ܥܲܠ ܚܘܼܣܵܝܵܐ","severity":"caution","text":"The phrase 'do not be divided over forgiveness' is ambiguous: it may mean 'do not quarrel about absolution' or 'do not be separated from pardon'; the translation opts for the latter, but the Syriac allows both.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'do not be divided over forgiveness' (ܠܵܐ ܬܸܬܼܦܲܠܓܼܘܼܢ ܥܲܠ ܚܘܼܣܵܝܵܐ) is syntactically ambiguous: it could mean 'do not be divided concerning forgiveness' (i.e., do not dispute it) or 'do not be separated from forgiveness' (i.e., do not lose it). The English draft takes the latter reading.","The identity of 'the chief of the disciples' (ܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ) is Simon Peter, but the text may also evoke a typological figure of the repentant sinner."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܩܪܵܘ ܠܲܡ ܗܵܪܟܵܐ ܥܕܲܡܵܐ ܕܬܹܐܠܦܘܼܢ ܙܲܕܝܼܩܘܼܬܼܵܐ:\nܒܪܲܡܫܵܐ ܘܨܲܦܪܵܐ ܒܕܸܡ̈ܥܹܐ: ܦܲܪܓܸܠܘ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܡܵܐ ܕܕܼܵܒܹ̇ܨ ܠܵܗ̇ ܚܛܵܗܵܐ ܠܢܲܦ̮ܫܵܐ ܒܒܸܟܼܝܵܐ ܫܘܼܡܛܘܼܗܝ:\nܠܵܐ ܓܹܝܪ ܢܵܦܹ̇ܩ ܐܸܠܵܐ ܒܕܼܡ̈ܥܹܐ ܚܲܪ̈ܝܼܦܵܬܼܵܐ܀ ܗܵܐ ܫܲܬܼܐ̱ܣܬܼܵܐ ܕܲܠܬܲܝܵܒܹ̈ܐ ܣܵܡ̣ ܫܲܪܝܼܪܵܐ:\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܐܲܝܟܲܢ ܢܸܒܼܢܘܿܢ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ܀ ܥܒܼܵܕܼܵܐ ܪܲܒܵܐ ܥ̣ܒܲܕܼ ܒܵܗ̇ ܒܥܹܕܬܵܐ ܒܸܟܼܝܹܗ ܕܫܸܡܥܘܿܢ:\nܕܗܵܐ ܡ̣ܢ ܥܵܠܲܡ ܠܵܐ ܗܘ݀ܵܐ ܐ̄ܚܪܹܢܵܐ ܕܪܲܒܿ ܐܲܟܼܘܵܬܹܗ܀ ܒܗܵܠܹܝܢ ܕܸܡ̈ܥܹܐ ܕܐܸܫܲܕܼ ܟܹܐܦܵܐ ܒܲܬܼܝܵܒܼܘܼܬܹܗ:\nܚܵܘܪܵܐ ܪܲܒܵܐ ܫܒܲܩ̣ ܗ̄ܘ̣ܵܐ ܠܥܹܕܬܵܐ ܕܬܸܬܿܕܲܡܸܐ ܒܹܗ܀ ܡܲܢ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܡܵܐ ܕܚܵܛܹ̇ܐ ܗ̄ܘܟܵܐ ܡܵܢܵܐ ܢܸܥܒܸܿܕܼ:\nܘܡܲܢ ܡܲܫܲܪ ܗ̄ܘ̣ܵܐ ܕܡܵܐ ܕܒܼܵܟܹܿܐ ܗ̄ܘ̣ܵܐ ܡܸܬܼܥܲܕܲܪ ܗ̄ܘ̣ܵܐ܀ ܡܲܢܘܼ ܨܵܐܲܪ ܨܲܠܡܵܐ ܕܡܲܠܟܵܐ ܕܠܵܐ ܕܸܡ̈ܘܵܬܼܵܐ:\nܐܵܘ ܪܲܒܿܘܼܬܼܵܗ̇ ܕܢܲܦ̮ܫܵܐ ܟܣܝܼܬܼܵܐ ܕܠܵܐ ܬܲܚܘܝܼܬܼܵܐ܀ ܣܲܪܚܵܗ̇ ܚܛܵܗܵܐ ܘܡܲܢ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܒܡܘܿܢ: ܡܸܬܼܒܲܕܼܩܵܐ:\nܘܐܸܠܘܼ ܠܵܐ ܒܟܼܵܐ ܫܸܡܥܘܿܢ ܘܐܲܠܸܦ̣ ܥܲܠ ܬܘܼܩܵܢܵܗ̇܀ ܠܵܐ ܫܚܝܼܡ ܓܲܒܼܪܵܐ ܠܵܐ ܐ̄ܢܵܫ ܢܲܒܼܣܸܐ ܥܲܠ ܝܘܼܠܦܵܢܹܗ:\nܒܹܗ ܡܲܠܸܦ ܠܵܟܼ ܠܵܘ ܒܲܐ̄ܚܪܹܢܵܐ ܡܵܢܵܐ ܬܸܥܒܸܿܕܼ܀ ܡܵܐ ܕܐܸܬܼܡܲܪܩܲܬ݀ ܢܲܦ̮ܫܵܐ ܒܡܲܝ̈ܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ:\nܕܸܒܼܚܵܐ ܐ̄ܚܪܹܢܵܐ ܢܚܲܣܹܝܗ̇ ܠܵܐ ܐܝܼܬܼ ܐܸܠܵܐ ܕܸܡ̈ܥܹܐ܀ ܚܕܼܵܐ ܙܒܲܢ ܒܲܠܚܘܿܕܼ ܡܝܬܼ ܠܲܚܛܝܼܬܼܵܐ ܒܲܪ ܐܲܠܵܗܵܐ:\nܘܬܼܘܼܒܼ ܠܵܐ ܡܵܐܹ̇ܬܼ ܕܒܼܘܿܚ ܐܲܢ̄ܬܿ ܡܸܕܸܡ ܐܸܢ ܚܵܛܹ̇ܐ ܐܲܢ̄ܬܿ܀ ܕܸܒܼܚܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ ܠܵܐ ܡܸܬܼܝܲܗܒܼܵܐ ܚܠܵܦ ܦܘܼܪܩܵܢܵܟܼ:\nܡ̣ܢ ܕܝܼܠܵܟܼ ܗܲܒܼ ܡܸܕܸܡ ܕܲܡܨܸܐ ܢܚܲܣܸܐ ܥܵܘ̣ܠܵܟܼ܀","english":"Call out here until you learn righteousness:\nEvening and morning with tears, practice repentance. When sin presses the soul, it is with weeping that it is uprooted; for it does not depart except with sharp tears. Behold, he has laid a firm foundation for penitents, and taught you how you should stand before your own foundations. A great work did Simon accomplish in the Church by his weeping, for from eternity there has been no other like him. By these tears which he shed, he left a great hollow in his repentance for the Church to be amazed at. He knew what to do when he sinned, and he knew that when he wept he was helped. What image of a king without likeness, or the greatness of the soul hidden without revelation, can sin corrupt? And he knew in what manner it is dissolved; and if Simon had not wept and taught concerning its nature, the man would not have been worthy, nor would he have shown the way to his teaching. By him he teaches you, not by another, what you should do. When the soul is baptized in the waters of baptism, there is no other sacrifice to wash it but tears. Only once did the Son of God die for sinners, and he does not die again for you if you sin. Another sacrifice is not given in exchange for your salvation; from your own give something that can wash away your iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܸܡ̈ܥܹܐ","severity":"info","text":"The term 'tears' (ܕܸܡ̈ܥܹܐ) is a key motif in Jacob's soteriology, functioning as the primary agent of repentance and purification, distinct from baptismal waters.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܕܼܵܐ ܙܒܲܢ ܒܲܠܚܘܿܕܼ ܡܝܬܼ ܠܲܚܛܝܼܬܼܵܐ ܒܲܪ ܐܲܠܵܗܵܐ","severity":"info","text":"The statement that the Son of God died once for sinners echoes Romans 6:10 and Hebrews 9:28, emphasizing the unrepeatable nature of Christ's sacrifice.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon (ܫܸܡܥܘܿܢ) likely refers to Simon Peter, whose weeping repentance is a model for penitents; this aligns with Jacob's homiletic use of apostolic exempla.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from direct exhortation to a narrative exemplum about Simon, then returns to doctrinal instruction, creating a tripartite rhetorical structure.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܸܡ̈ܥܹܐ","severity":"info","text":"The comparison of tears to a second baptism parallels earlier Syriac ascetic literature, e.g., Aphrahat's Demonstrations, where tears renew the soul.","cites":[],"named_sources":["Aphrahat, Demonstrations"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܵܘܪܵܐ ܪܲܒܵܐ","severity":"caution","text":"The phrase 'great hollow' (ܚܵܘܪܵܐ ܪܲܒܵܐ) is ambiguous: it may refer to a physical impression left by tears or a metaphorical cavity of repentance; the Syriac allows both readings.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon' is not explicitly clarified as Peter; the reading assumes the apostolic referent based on context.","The 'great hollow' (ܚܵܘܪܵܐ ܪܲܒܵܐ) could be literal or metaphorical; the translation opts for a figurative sense."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܗܘ݀ܝܼ ܠܲܩܢܘܿܡܵܟܼ ܟܵܗܢܵܐ ܠܒܼܝܼܒܼܵܐ ܐܲܝܟܼ ܐܲܒܼܪܵܗܵܡ:\nܘܲܕܼܒܼܘܿܚ ܩܵܠܵܟܼ: ܐܲܝܟܼ ܝܑܼܚܝܼܕܹܗ: ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ܀ ܦܲܠܦܸܠ ܢܲܦ̮ܫܵܟܼ ܒܲܕܼܡܵܐ: ܓܲܐܝܵܐ ܣܲܓܝܼܵܐܝܼܬܼ܀ ܒܕܸܡ̈ܥܹܐ ܕܗܸܢܹܝܢ ܗܵܘ̈ܝܵܢ ܕܸܒܼܚܵܐ ܕܠܵܐ ܙܲܗܡܘܼܬܼܵܐ܀ ܐܲܢ̄ܬܿ ܠܼܵ ܚܲܣܵܐ ܒܚܲܫܵܐ: ܕܢܲܦ̮ܫܵܟܼ ܟܲܕܼ ܒܵܟܹ̇ܐ ܐܲܢ̄ܬܿ:\nܠܵܐ ܬܘܼܒܼ ܬܸܩܪܸܐ ܠܨܲܥܪܵܐ ܡܵܪܵܟܼ ܘܲܠܩܘܼܦܵܚܵܐ܀ ܝܵܘܡܵܢ ܢܸܒܼܟܸܐ ܥܲܠ ܒܝܼ̈ܫܵܬܲܢ ܡܲܪܝܼܪܵܐܝܼܬܼ:\nܟܲܕܘܼ ܕܚܲܩ̣ܢܵܗ̇ ܠܛܵܒܼܬܼܵܐ ܡܸܢܲܢ ܒܲܛܪ̈ܵܝܵܬܼܵܐ:܀ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ ܝܵܘܡܵܢ ܢܲܚܸܒܼ ܕܐܝܼܬܼ ܠܵܗ̇ ܐܲܓܼܪܵܐ:\nܟܲܕܘܼ ܦܠܲܚܢܲܢ ܥܵܘ̣ܠܵܐ ܒܬܸܢܘܲܝ ܢܲܓܝܼܪܵܐܝܼܬܼ܀ ܙܲܕܝܼܩܘܼܬܼܵܐ ܢܛܲܪܢܵܗ̇ ܠܲܡܚܵܪ ܒܲܕܼܠܵܐ ܩܲܪܝܼܒܼ:\nܘܝܵܘܡܵܢ ܟ̱ܠܹܗ ܠܥܵܘ̣ܠܵܐ ܝܲܗ̄ܒܼܢܵܝܗܝ ܢܸܫܬܲܡܲܫ ܒܹܗ܀ ܚܛܝܼܬܼܵܐ ܒܩܘܼܪܒܵܐ ܘܙܲܕܝܼܩܘܼܬܼܵܐ ܠܒܲܪ ܡ̣ܢ ܬܲܪܥܵܐ:\nܗܵܪܟܵܐ ܐܸܚܛܸܐ ܘܗܵܪ ܬܲܡܵܢ ܠܲܡ ܡܸܙܕܲܕܲܩ ܐ̄ܢܵܐ܀ ܗܵܐ ܟܡܵܐ ܠܲܡܚܵܪ ܘܲܒܼܫܘܼܘܕܵܝܲܢ ܠܵܐ ܟܲܬܲܪܢܲܢ:\nܟܠܝܘܿܡ ܬܸܘܢܲܝ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ ܘܬܘܼܒܼ ܪܲܚܝܼܩܵ ܗ̄ܝܼ܀ ܟܠ ܢܸܫܬܵܘܕܸܐ ܦܫܝܼܩ ܠܲܢ ܒܲܠܚܘܿܕܼ ܥܲܠ ܛܵܒܼ̈ܵܬܼܵܐ:\nܡܸܣܬܲܥܪܵܐ ܕܹܝܢ ܒܝܼܫܬܵܐ ܟܠܝܘܿܡ ܓܲܢ̄ܒܵܪܵܐܝܼܬܼ܀ ܕܝܵܘܡܵܐ ܒܝܵܘܡܹܗ ܣܵܡ̣ܢܲܢ ܬܸܢܘܵܝ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܘܠܲܝܬܵܘܗܝ ܕܐܵܬܹ̇ܐ ܠܲܡܚܵܪ ܕܝܼܠܲܢ ܢܸܬܼܝܲܬܲܪ ܒܹܗ܀ ܛܪܲܝܢܲܢ ܡܸܢܲܢ ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܥܲܡ ܝܵܘ̈ܡܵܬܼܵܐ:\nܕܟܼܠܹܗ ܙܲܒܼܢܵܐ ܕܚܲܝܹ̈ܐ ܢܵܘܦܸܐ ܕܠܵܐ ܬܝܵܒܼܘܼܬܼܵܐ܀ ܐܲܝܟܵܘ ܝܵܘܡܵܢ ܗܵܘ̇ ܫܘܼܘܕܵܝܵܐ ܕܲܗܘ݀ܵܐ ܐܸܬܼܡܵܠܝ:\nܕܐܵܘܚܲܪ ܠܲܡܚܵܪ ܕܲܡܫܲܢܸܐ ܐ̄ܢܵܐ ܡ̣ܢ ܒܝܼܫܵܬܼܵܐ܀","english":"Guide your steps like Abraham, the father of the faithful. And raise your voice like the Only-begotten in the house of mercy. Torture your soul with blood, greatly and mightily. With tears of repentance, let there be an offering without blemish. You are not sparing in pain when your soul weeps, you. Do not again call out to your Lord with hair and lamentation. Today weep bitterly over your evil deeds, when you have exchanged the good for the evil from the beginnings. Today love repentance, for it has a reward. When you have served iniquity with a swift return, righteousness will preserve it for tomorrow with a near hope. And today, when you have ceased from iniquity, give it up and use it. Sin is near, and righteousness is outside the door. Here you sin, and there you are not justified. Behold, how for tomorrow and for the future you do not prepare. Every day you return to repentance, and again it is far away. Every confession is easy for you only over good things. But evil is daily strengthened mightily. Day by day you set your return to repentance, and there is none who comes tomorrow to benefit from it. You pass over from the beautiful things with the days, so that the whole span of life passes without repentance. Where is today that promise of yesterday, which postponed until tomorrow to be cleansed from evil?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Abraham is invoked as a model of faith and obedience, likely referencing his role as the patriarch who followed God's call without hesitation.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܑܼܚܝܼܕܹܗ","severity":"info","text":"The 'Only-begotten' (ܝܑܼܚܝܼܕܹܗ) is a Christological title common in Syriac tradition, referring to Christ as the unique Son.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ","severity":"info","text":"The 'house of mercy' (ܒܹܝܬܼ ܚܘܼܣܵܝܵܐ) likely refers to a place of refuge or a church setting for penitents, common in Syriac ascetic contexts.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܵܘܡܵܢ","severity":"info","text":"The repeated use of 'today' (ܝܵܘܡܵܢ) structures the passage as a series of urgent exhortations, contrasting immediate repentance with procrastination.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܸܒܼܚܵܐ ܕܠܵܐ ܙܲܗܡܘܼܬܼܵܐ","severity":"info","text":"The 'offering without blemish' echoes Levitical sacrificial purity (Lev 22:20-21), applied here to tears of repentance as a pure sacrifice.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܡܚܵܪ","severity":"caution","text":"The term 'tomorrow' (ܠܲܡܚܵܪ) is used metaphorically for future delay; the Syriac text may have a lacuna or variant in the phrase 'tomorrow of ours' (ܕܝܼܠܲܢ ܢܸܬܼܝܲܬܲܪ), which is uncertain.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܝܼܠܲܢ ܢܸܬܼܝܲܬܲܪ' (our benefit?) is ambiguous; it may be a scribal error or a rare form. The reading 'tomorrow of ours' is adopted here.","The identity of 'Simon' in the previous passage is not specified; it may refer to Simon Peter or another figure, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܩܘܼܡ ܠܲܥ̇ܒܼܵܕܵܟܼ ܟܲܕܘܼ ܬܸܢܘܲܝ ܕܲܓܵܠܵܐܝܼܬܼ:\nܚܛܵܗܵܐ ܠܩܘܼܒܼܠܵܟܼ ܩܘܼܡ ܐܸܬܼܟܲܬܲܫ ܥܲܡ ܩܵܛܘܿܠܵܟܼ܀ ܠܵܐ ܢܸܬܼܝܲܗܒܿܘܼܢ ܟܠܗܘܿܢ ܝܵܘܡܹ̈ܐ ܠܥܵܘ̣ܠܵܐ ܡܸܢܵܟܼ:\nܣܲܒܼ ܠܵܟܼ ܙܲܒܼܢܵܐ ܠܙܲܕܝܼܩܘܼܬܼܵܐ ܥܲܕܼ ܫܲܠܝܼܛ ܐܲܢ̄ܬܿ܀ ܚܛܲܝܢܲܢ ܐܸܬܼܡܵܠܝ ܢܸܒܼܟܸܐ ܝܵܘܡܵܢ ܥܲܠ ܣܘܼܪ̈ܚܵܢܲܝܢ:\nܠܵܐ ܢܸܠܒܿܘܿܟܼ ܠܹܗ ܚܛܵܗܵܐ ܢܘܿܡܝܼ ܘܲܢܦܲܫܲܚ ܠܲܢ܀ ܒܥܵܘ̣ܠܵܐ ܣܐܸܒܼܢܲܢ ܢܸܗܘܸܐ ܛܠܵܝܹ̈ܐ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܕܲܒܼܡܲܠܟܿܘܼܬܼܵܐ ܡܲܢ ܕܐܲܝܟܼ ܛܲܠܝܵܐ ܗ̄ܘ̣ ܘܟܸܢ: ܥܵܐܹ̇ܠ ܠܵܗ̇܀ ܫܩܲܠ̣ ܥܲܠ ܐܝܼܕܼܵܘ̈ܗܝ ܛܲܠܝܵܐ ܡܵܪܲܢ ܕܲܢܚܵܘܸܐ ܗ̄ܘ̣ܵܐ:\nܟܡܵܐ ܫܲܦܝܼܪܵܐ ܒܪܝܼܬܼܵܐ ܒܛܲܟܼܣܵܗ̇ ܠܲܕܼܢܵܛܲܪ ܠܵܗ̇܀ ܚܘܼܪ ܒܲܫܠܝܼܚܹ̈ܐ ܕܲܠܗܘܿܢ ܚܵܘܝܹܗ ܟܲܕܼ ܐܵܡܲܪ ܗ̄ܘ̣ܵܐ:\nܗܘ݀ܵܐ ܐܲܝܟܼ ܗܵܢܵܐ (ܕܗ݀ܘܝܘܼ ܣܵܟܼܵܐ: ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ܀ ܡܵܪܝ ܐܲܝܟܲܢܵܐ ܡܸܫܟܲܚ ܣܵܒܼܵܐ ܕܢܸܗܘܸܐ ܛܲܠܝܵܐ:\nܕܣܘܿܓ̣ܐܵܐ ܕܝܵܘܡܵܘ̈ܗܝ ܐܲܦܸܩ̣ ܐܸܢܘܿܢ ܒܲܣܪܝܼܩܘܼܬܼܵܐ܀ ܬܵܘܣܲܦܬܵܐ ܠܲܡ ܐܝܼܬܼ ܒܲܒܼܪܝܼܬܹܗ: ܕܐܲܝܢܵܐ ܕܲܚܛ̣ܵܐ:\nܘܗ݀ܘ ܡ̣ܢ ܕܝܼܠܹܗ ܐܵܘܣܸܦ ܡܸܕܸܡ ܥܲܠ ܬܘܼܩܵܢܹܗ܀ ܟܡܵܐ ܕܲܟܼܝܵܢܵܐ ܢܛܝܼܪ ܒܲܒܼܪܝܼܬܹܗ ܛܲܠܝܵܐ ܗ̄ܘ̣ ܟܠܝܘܿܡ:\nܐܸܢܕܹܝܢ ܚܵܛܹ̇ܐ ܣܐܸܒܼ ܠܹܗ ܒܥܵܘ̣ܠܵܐ ܠܡܸܬܼܚܲܒܵܠܘܼ܀ ܗܵܠܹܝܢ ܕܘܼܡ̈ܣܹܐ ܕܲܒܼܢܵܬ݀ ܢܲܦ̮ܫܵܐ ܟܲܕܼ ܐܸܨܛܲܠܝܲܬ݀:\nܬܸܗܦܘܿܟܼ ܬܸܣܬܿܘܿܪ ܡ̣ܢ ܬܘܼܩܵܢܵܗ̇ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܣܒܼܘܿܠ ܐܲܢ̄ܬܿ: ܘܐܲܦܸܩ ܝܲܬܿܝܼܪ̈ܵܬܼܵܐ ܕܥܲܠ̣ ܠܲܩܢܘܿܡܵܟܼ:\nܘܗܲܒܼ ܠܝܼ ܟܝܵܢܵܐ ܫܲܦܝܵܐ ܒܲܠܚܘܿܕܼ ܐܲܝܟܼ ܕܲܒܼ̇ܪܹܝܬܼܵܟܼ܀ ܠܵܐ ܬܸܙܕܲܕܲܩ ܐܲܢ̄ܬܿ ܡ̣ܢ ܕܝܼܠܵܟܼ ܐܵܦܠܵܐ ܩܲܠܝܼܠ:\nܟܝܵܢܵܐ ܛܲܪ: ܠܝܼ ܕܠܵܐ ܟܘܼ̈ܬܼܡܵܬܼܵܐ ܘܣܲܓܝܼ ܫܲܦܝܼܪ܀","english":"Stand up for your deed as if you were a deceiver. Sin stands before you; stand and fight with your slayer. Do not give all your days to iniquity from you. Take a sacrifice for righteousness while you still have power. Your sins are full; weep today over your transgressions. Do not let your heart be sin; woe and sigh for it. In iniquity you have grown old; be youths in repentance. For the kingdom, as if one were a youth and thus, enters it. The youth took by the hand the Lord who was to show himself. How beautiful is creation in its order, to adorn itself. Look at the apostles, to whom he showed himself when he said: This is like that (which is the measure of perfection). My Lord, how can an old man become a youth? For the majority of his days he spent in vanity. There is no addition in his creation, for he is a sinner. And that which is his own adds something to his stature. How pure is the youth preserved in his creation every day. The sinner who has grown old in iniquity is destined for destruction. These examples of the soul, when they are purified, will turn and be restored from its stature through repentance. Bear, you, and bring forth the inheritances that are upon your nature. And give me a pure nature, only as your creation. Do not be justified, you, from your own, not even a little. Keep nature for me, without blemishes and very beautiful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܓܵܠܵܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ܕܲܓܵܠܵܐܝܼܬܼ (daggālāʾīṯ) means 'deceitfully' or 'as a deceiver'. The English draft renders it 'as if you were a deceiver', capturing the comparative sense.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܠܝܵܐ","severity":"info","text":"The Syriac noun ܛܲܠܝܵܐ (ṭalyā) means 'youth' or 'young man'. It recurs throughout the passage as a metaphor for spiritual renewal, contrasting with old age in sin.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܸܗܦܘܿܟܼ ܬܸܣܬܿܘܿܪ","severity":"info","text":"The phrase ܬܸܗܦܘܿܟܼ ܬܸܣܬܿܘܿܪ (tehpōk testōr) combines two verbs meaning 'turn' and 'be restored', suggesting a process of conversion and restoration through repentance.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܲܢ ܕܲܢܚܵܘܸܐ","severity":"info","text":"The phrase 'the Lord who was to show himself' likely alludes to Christ's revelation to the apostles, a common theme in Jacob of Serugh's homilies on the transfiguration or resurrection appearances.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct exhortation (imperatives) to a series of rhetorical questions and comparisons, culminating in a call to preserve a pure nature. This structure is typical of Jacob's admonitory style.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܵܘܣܲܦܬܵܐ ܠܲܡ ܐܝܼܬܼ ܒܲܒܼܪܝܼܬܹܗ","severity":"caution","text":"The Syriac phrase 'there is no addition in his creation' is ambiguous: it may mean the sinner cannot add virtue to his nature, or that his created nature lacks capacity for growth. The English draft opts for the former.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܬܵܘܣܲܦܬܵܐ ܠܲܡ ܐܝܼܬܼ ܒܲܒܼܪܝܼܬܹܗ' is ambiguous: it could mean the sinner's nature has no addition (i.e., cannot be improved) or that no addition exists in his created state. The reading taken follows the English draft's interpretation of moral incapacity.","The identity of 'the youth' who takes the Lord by the hand is unclear; it may refer to a specific biblical figure (e.g., a disciple) or be a generic metaphor for the repentant soul."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܐܸܢ ܕܹܝܢ ܡܸܕܸܡ ܥܲܠ̣ ܝܲܬܿܝܼܪܵܐ ܥܲܠ ܬܘܼܩܵܢܵܐ:\nܠܵܐ ܚܵܫܲܚ̇ ܠܝܼ ܢܸܬܿܛܲܠܲܩ ܠܹܗ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ܀ ܗܦܘܿܟܼ ܠܲܡ ܢܲܦ̮ܫܵܟܼ ܘܲܗ݀ܘܝܼ ܛܲܠܝܵܐ ܐܲܝܟܼ ܕܲܒܼ̇ܪܹܝܬܼܵܟܼ:\nܕܲܒܼܡܲܠܟܿܘܼܬܼܵܐ ܬܸܗܘܸܐ ܝܵܪܬܵܐ ܐܲܝܟܼ ܕܲܩ̇ܪܹܝܬܼܵܟܼ܀ ܡܘܿܢ ܡ̣ܢ ܕܝܼܠܼܵ ܐܝܼܬܼ ܒܵܟܼ ܒܲܨܵܐ: ܘܲܫܕܝܼ ܡܸܢܵܟܼ:\nܘܗܵܘ̇ ܕܝܼܠܝ ܐܲܪܦܵܐ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ ܘܒܲܪ ܡܲܠܟܿܘܼܬܼܝ ܐܲܢ̄ܬܿ܀ ܗܵܘ̇ ܡܵܐ ܕܲܒܼܢ̣ܵܐ ܚܛܵܗܵܐ ܒܢܲܦ̮ܫܵܟܼ ܥܩܘܿܪ ܡ̣ܢ ܬܲܡܵܢ:\nܒܪܝܼܬܼܝ ܫܲܦܝܼܪܵܐ ܗ̄ܝܼ ܠܵܐ ܬܒܲܠܒܸܠܹܝܗ̇: ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ܀ ܡܸܛܠܗܵܢܵܐ ܗܦܘܿܟܼ ܠܲܡ ܢܲܦ̮ܫܵܟܼ ܘܲܗܘ݀ܝܼ ܛܲܠܝܵܐ:\nܕܗ݀ܘܝܘܼ ܣܵܟܼܵܗ̇ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ ܘܙܲܕܝܼܩܘܼܬܼܵܐ܀ ܗܵܐ ܬܲܝܵܒܼܵܐ ܡܵܢܵܐ ܥܵܒܹ̇ܕܼ ܐܸܢ ܡܸܬܼܟܲܫܲܪ:\nܕܐܵܦܸܢ ܣܵܒܼܵܐ ܗ̄ܘ̣ ܡܸܫܟܲܚ ܢܸܒܼܪܸܐ ܢܲܦ̮ܫܹܗ ܛܲܠܝܵܐ܀ ܥܲܠ̣ ܗ̄ܘ̣ܵܐ ܟܦܘܼܪܝܵܐ ܘܥܲܒܼܕܹܗ ܣܵܒܼܵܐ ܠܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ:\nܕܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܗܦܲܟܼ ܗ̄ܘ̣ܵܐ ܢܲܦ̮ܫܹܗ ܕܢܸܗܘܸܐ ܛܲܠܝܵܐ܀ ܚ̣ܙܵܐ ܠܲܚܛܝܼܬܼܵܐ ܕܝܸܩܪܲܬ݀ ܥܠܵܘܗܝ ܐܲܝܟܼ ܣܲܝܒܿܘܼܬܼܵܐ:\nܘܟܲܕܼ ܡܲܝܠܸܠ ܗ̄ܘ̣ܵܐ ܢܲܦܨܵܗ̇ ܡܸܢܹܗ ܕܠܵܐ ܒܸܣܡܲܬ݀ ܠܹܗ܀ ܡܗܝܼܪܵܐ ܗ̄ܝܼ ܢܲܦ̮ܫܵܐ ܘܪܵܡ ܣܘܼܟܵܠܵܗ̇ ܡ̣ܢ ܒܸܪ̈ܝܵܬܼܵܐ:\nܘܐܝܼܬܼ ܒܵܗ̇ ܚܲܝܠܵܐ ܕܐܲܝܟܵܐ ܕܨܵܠ̇ܝܵܐ ܥܒܼܵܕܼܵܐ ܬܸܥܒܸܿܕܼ܀ ܘܡܵܐ ܕܡܸܬܼܦܲܢܝܵܐ ܥܲܠ ܒܸܢܝܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ:\nܕܘܼܡ̈ܣܹܐ ܕܥܵܘ̣ܠܵܐ ܥܵܩ̇ܪܵܐ ܕܬܲܦܸܩ ܡ̣ܢ ܡܸܕܼܝܵܪܹ̈ܝܗ̇܀ ܐܲܝܟܼ ܕܲܠܒܲܝܬܵܐ ܪܲܒܵܐ ܥܵܐܠܵܐ ܗܝ݀ ܠܲܩܢܘܿܡܵܗ̇:\nܘܚܵܙ̇ܝܵܐ ܕܲܒܼܠܝܼܠ: ܘܲܡܠܸܐ ܢܦܵܬܼܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ܀","english":"If something more is added to the debt, do not think that it will be cancelled by repentance. Turn your soul and become a youth, as at your beginning, so that the kingdom may be your inheritance, as at your calling. Take what is yours that is in you, and cast it from you. And what is mine, leave it without change, and come, son of my kingdom. When sin seeks your soul, uproot it from there. My creation is beautiful; do not confuse it with disturbances. Because of this, turn your soul and become a youth, so that you may be the boundary of perfection and righteousness. Behold, what does a penitent do if he is restored? For even an old man can make his soul a youth. Concerning this, the old man did and made his soul a youth at the head of the disciples, so that by repentance he turned his soul and became a youth. See the sinner upon whom old age came like gray hair, and when he lamented, he removed it from himself, for it did not please him. The soul is swift and its understanding is higher than that of creatures, and it has the power to do whatever deed it desires. And what is hidden concerning the request of good things: the roots of evil, the root that meets from its dwellings, like a great house that enters its standing and sees that it is mixed, and fills the face of disturbances.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܸܢ ܕܹܝܢ ܡܸܕܸܡ ܥܲܠ̣ ܝܲܬܿܝܼܪܵܐ ܥܲܠ ܬܘܼܩܵܢܵܐ","severity":"info","text":"The opening line warns that adding to a debt (sin) cannot be cancelled by repentance, emphasizing the urgency of immediate reform.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܠܝܵܐ","severity":"info","text":"The term 'youth' (ṭalyā) is used metaphorically for spiritual renewal, contrasting with old age in sin, and echoes the theme of repentance as a return to original purity.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼܵܐ","severity":"info","text":"The reference to 'kingdom' (malkūṯā) as an inheritance likely alludes to the Kingdom of God in the New Testament (e.g., Matthew 19:28-30), linking repentance to eschatological reward.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܒܼܵܐ ܠܪܹܫ ܬܲܠܡܝܼ̈ܕܹܐ","severity":"info","text":"The mention of an old man making his soul a youth 'at the head of the disciples' may refer to a monastic elder or a figure like Abba Poemen, common in Syriac ascetic literature, illustrating repentance as transformative.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܬܲܝܵܒܼܵܐ ܡܵܢܵܐ ܥܵܒܹ̇ܕܼ","severity":"info","text":"The rhetorical question 'Behold, what does a penitent do?' marks a structural shift from direct exhortation to a reflective example, reinforcing the theme of repentance's power.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܠܸܐ ܢܦܵܬܼܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ","severity":"caution","text":"The final phrase 'fills the face of disturbances' is obscure; the Syriac may be corrupt or elliptical, possibly meaning the soul confronts and overcomes inner turmoil, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'old man at the head of the disciples' is unspecified; it may be a generic exemplar or a specific figure.","The phrase 'fills the face of disturbances' is ambiguous; the reading here takes it as a metaphor for confronting chaos."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܣܝܼܡ ܒܹܗ ܥܵܘ̣ܠܵܐ ܒܓܼܘܼܫܡܵܐ ܪܲܒܵܐ ܕܥܲܠ̣ ܡ̣ܢ ܒܝܼܫܵܐ:\nܘܲܣܕܼܝܼܪܝܼܢ ܒܹܗ ܚܛܵܗܹ̈ܐ ܐ̄ܚܪ̈ܵܢܹܐ ܐܲܝܟܼ ܬܘܼܩ̈ܠܵܬܼܵܐ܀ ܡܠܸܐ ܒܝܼ̈ܫܵܬܼܵܐ ܘܲܣܟܼܝܼܪ ܬܲܪܥܹܗ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ:\nܘܠܵܐ ܝܼܬܼ ܐܲܬܼܪܵܐ ܕܬܸܥܘܿܠ ܛܵܒܼܬܼܵܐ ܒܚܲܕܼ ܡ̣ܢ ܓܲܒܿܝܼ̈ܢ܀ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܢܵܗ̇ܪܵܐ ܢܲܦ̮ܫܵܐ ܕܬܸܚܙܸܐ ܗܵܠܹܝܢ:\nܘܢܵܦ̇ܠܵܐ ܒܥܲܡܠܵܐ ܕܬܸܣܒܿܘܿܠ ܬܲܩܸܦ ܟܠ ܒܝܼ̈ܫܵܬܼܵܐ܀ ܡܵܐ ܕܹܝܢ ܕܲܚܙܵܬ݀ ܕܲܩܫܸܐ ܗ̄ܘ̣ ܡܸܢܵܗ̇ ܥ̇ܒܼܵܕܼܵܐ ܗܵܢܵܐ:\nܠܪ̈ܲܚܡܹ ܩܵܪܝܵܐ ܕܲܢܥܲܕܪܘܼܢܵܗ̇ ܒܲܥܒܼܝܼ̈ܕܼܵܬܼܵܗ̇܀ ܡܫܲܪܝܵܐ ܕܬܸܓܘܿܪ ܥܵܘ̣ܠܵܐ ܢܸܦܘܿܩ ܡ̣ܢ ܓܵܘ ܒܲܝܬܵܗ̇:\nܘܐܵܓܼ̇ܪܵܐ ܒܕܸܡ̈ܥܹܐ ܚܢܵܢܵܐ ܕܢܸܗܘܸ ܦܵܥܠܵܐ ܥܲܡܵܗ̇܀ ܫܵܩ̇ܠܵܐ ܕܬܸܟܼܢܘܿܫ ܚܵܘ̈ܒܹܐ ܕܥܲܠ̣ܘ ܠܵܗ̇ ܡ̣ܢ ܛܲܠܝܘܼܬܼܵܗ̇:\nܘܙܵܠ̇ܚܵܐ ܩܢܘܿܡܵܗ̇ ܒܡܲܝ̈ܵܐ ܕܥܲܝܢܗܹܝܗ̇ ܦܵܪܘܿܫܵܐܝܼܬܼ܀ ܟܵܢ̇ܫܵܐ ܚܛܵܗܹ̈ܐ ܐܲܝܟܼ ܕܲܠܟܼܘܼ̈ܒܹܐ ܡ̣ܢ ܩܲܝܛܘܿܢܵܗ̇:\nܘܪܵܬܼܚܵܐ ܒܒܸܟܼܝܵܐ ܕܬܼܵܘܩܸܕܼ ܐܸܢܘܿܢ ܚܲܡܝܼܡܵܐܝܼܬܼ܀ ܢܘܼܪܵܐ ܕܡܲܝ̈ܵܐ ܫܵܕܼܝܵܐ ܥܠܲܝܗܘܿܢ ܚܲܟܿܝܼܡܵܐܝܼܬܼ:\nܕܲܒܼܝܲܩܕܵܢܵܐ ܕܠܵܐ ܬܸܢܵܢܵܐ ܬܲܕܼܠܸܩ: ܐܸܢܘܿܢ܀ ܫܸܡܥܘܿܢ ܒܵܟܹ̇ܐ ܡܲܢ ܠܵܐ ܢܲܝܠܸܠ ܐܸܢ ܚܲܛܵܝܵܐ ܗ̄ܘ̣:\nܥܲܠ̣ ܓܲܝܵܣܵܐ ܘܡܲܢ ܠܵܐ ܢܸܬܿܬܿܟܸܠ ܐܸܢ ܬܲܝܵܒܼܵܐ ܗ̄ܘ̣܀ ܐܵܦ ܓܲܝܵܣܵܐ ܛܲܠܝܵܐ ܗܘ݀ܵܐ ܒܵܗ̇: ܒܗܵܝ̇ ܬܵܘܕܝܼܬܼܵܐ:\nܘܟܸܢ ܐܸܬܼܡܲܛܝܼ: ܕܢܸܗܘܸܐ ܝܵܪܬܵܐ ܒܗܵܝ̇ ܡܲܠܟܿܘܼܬܼܵܐ܀ ܒܲܚܕܼܵܐ ܡܸܠܬܼܵܐ ܟܠܗܘܿܢ ܛܘܼܪܹ̈ܐ ܕܥܵܘ̣ܠܵܐ ܕܲܒܼܢ̣ܵܐ:\nܫܲܢܝܼ ܐܸܢܘܿܢ ܕܗܲܝܡܵܢܘܼܬܹܗ ܚܲܣܝܼܢܵܐ ܗ̄ܘ̣ܵܬܼ܀ ܪ̈ܲܚܡܹܐ ܥܲܕܪܘܼܗܝ ܕܢܹܐܬܸܐ ܠܗܵܢܵܐ ܥ̇ܒܼܵܕܼܵܐ ܪܲܒܵܐ:\nܘܠܵܟܼ ܐܸܢ ܬܸܒܼܥܸܐ ܐܵܬܹ̇ܝܢ ܐܸܢܘܿܢ ܠܲܡܥܲܕܵܪܘܼ܀","english":"Place iniquity in the great body that is over against evil. And arrange in it further sins like burdens. Fill it with evils and close its door against aids. And there is no place for goodness to enter through any of the openings. Through repentance, the soul shines so that it may see these things. And it falls to labor so that it may bear and endure every evil. But when it sees that this work is difficult for it, it calls upon mercy that it may help it in its deeds. It begins to store up iniquity and to go out from within its house. And it hires with tears the remission that was working with it. It takes to cover the debts that were upon it from its youth. And it washes its standing with the waters of its eyes, distinctly. It blots out sins like stars from its firmament. And it burns with weeping so that the fire of passion may be extinguished, hotly. It pours a stream of water upon them wisely, so that by quenching, the fire may not be kindled again. Hear, O weeping one, do not wail if he is a sinner; over the confessor, do not despair if he is a penitent. Even the confessor was young in that confession, and then he was brought low, so that he might be an heir in that kingdom. With one word, all the mountains of iniquity that were piled up were leveled, so that his faith was merciful. Mercy helped him so that he came to this great work. And to you, if you seek, come to help.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܝܼܡ ܒܹܗ ܥܵܘ̣ܠܵܐ ܒܓܼܘܼܫܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The opening clause is ambiguous: the subject of 'place' is unclear. The English draft treats it as an imperative addressed to the soul, but the Syriac could also be read as a third-person description of sin's action.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܲܪܥܹܗ","severity":"info","text":"The word ܬܲܪܥܹܗ (tarʿeh) means 'its door' and is used metaphorically for the soul's access points. The English draft renders 'its door' as a barrier against aids (ܣܲܥ̈ܝܵܬܼܵܐ), which are spiritual helps.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܝ̈ܵܐ ܕܥܲܝܢܗܹܝܗ̇","severity":"info","text":"The phrase 'waters of its eyes' (tears) and the imagery of washing away sins with weeping echo Psalm 6:6 (LXX) and patristic repentance typology, though no direct citation is marked.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܝܵܣܵܐ","severity":"info","text":"The term ܓܲܝܵܣܵܐ (gayyāsā) means 'confessor' in the sense of one who confesses sins, a technical term in Syriac penitential literature. The English draft renders it as 'confessor' but the context contrasts it with 'penitent' (ܬܲܝܵܒܼܵܐ).","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܒܵܟܹ̇ܐ","severity":"info","text":"The direct address 'Hear, O weeping one' marks a rhetorical shift to an exhortatory conclusion, typical of Jacob's homiletic style. This unit closes the passage with a call to action.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܣܕܼܝܼܪܝܼܢ","severity":"caution","text":"The Syriac verb ܘܲܣܕܼܝܼܪܝܼܢ (wasdīrīt) is uncertain; it may be a scribal error or variant for ܘܲܣܕܲܪ (wasdar, 'arrange'). The English draft reads 'arrange' but the form is irregular.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the opening verbs (place, arrange) is ambiguous: either the soul or sin personified.","The phrase 'ܘܲܣܕܼܝܼܪܝܼܢ' is a hapax or corrupt form; the reading 'arrange' is conjectural."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܒܲܠܚܘܿܕܼ ܫܲܪܵܐ ܘܡܸܚܕܼܵܐ ܚܢܵܢܵܐ ܪܵܕܹܐ ܥܲܡܵܟܼ:\nܥܸܠܬܼܵܐ ܐܲܥܝܼܪ ܘܲܡܥܲܕܪܵܢܵܟܼ ܠܵܐ ܡܸܫܬܵܘܚܲܪ܀ ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܟܵܠܹ̇ܐ ܕܬܸܩܪܸܐ: ܒܬܲܪܥܵܗ̇ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ:\nܫܘܼܒܼܚܵܐ ܠܪ̈ܲܚܡܹܐ ܕܲܟܼܡܵܐ ܦܨܝܼܚܝܼܢ ܨܝܼܕܼ ܬܲܝܵܒܹ̈ܐ܀ ܫܠܸܡ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ.","english":"Only a beginning and at once sin runs with you.\nThe cause is stirred up, and your helpers are not delayed. You are the one who stands to call at the door of repentance.\nGlory to the mercies of the one who rejoices over penitents. The end of repentance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage concludes the work with a stark contrast: sin is ever-present from the start, yet the door of repentance remains open for the one who calls. The final doxology praises God's mercy toward penitents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܝܵܒܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܬܝܵܒܼܘܼܬܼܵܐ (tayyābūtā) means 'repentance' or 'penitence,' a central theme in Jacob of Serugh's ascetical theology. It is used twice here, framing the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage serves as a concluding exhortation and doxology, marked by the closing formula 'The end of repentance' (ܫܠܸܡ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ). It mirrors the opening theme of sin and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh's works on repentance were widely copied in Syriac monastic circles. This passage's doxological ending reflects liturgical use, possibly as a reading or hymn.","cites":[{"key":"ed:dsc-368","label":"source edition: On Repentance and an Admonition","url":"https://syriaccorpus.org/368"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Only a beginning and at once sin runs with you' could be read as a general statement about human nature or as a specific reference to the preceding allegory of the body filled with evils. The translation takes it as a concluding moral summary."],"confidence":"high","notes":[]}]}