{"slug":"dsc-376","id":"syriac:dsc:dsc-376","title":"Discourse 3: On Faith","title_source":"Discourse 3: On Faith","author":"Philoxenos of Mabbug","genre":"other","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"translated-elsewhere","coverage_claim":{"status":"translated-elsewhere","reference":"E. A. W. Budge, The Discourses of Philoxenus, Bishop of Mabbogh, 1894","text":"An English translation of this work is reported: E. A. W. Budge, The Discourses of Philoxenus, Bishop of Mabbogh, 1894. The citation was found in a library catalogue."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:38Z","cost_usd":0.014282},"source":{"registry_id":"syriac:dsc:dsc-376","work_id":"dsc-376","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/376"},"stats":{"passages":24,"english_words":6253,"coptic_letters":0,"source_letters":15732,"commentary_units":133,"commentary_kinds":8,"derived_notes":0,"ambiguities":41,"work_notes":6,"external_links":4,"timeline":6},"summary":{"work":"dsc-376","abstract":"Philoxenos of Mabbug's Discourse 3: On Faith presents faith (haymanuthā) as a living, embodied act of divine knowledge rather than mere intellectual assent. Composed during his episcopate (c. 485–523), the work is a miaphysite polemic against Chalcedonian Christology, rooted in Syriac theological tradition. The discourse survives in a single early manuscript (6th–7th c.) from the Syrian Orthodox tradition, with later copies showing minor scribal expansions. No Greek version exists. Philoxenos uses hortatory rhetoric, biblical allusions (e.g., Proverbs 8), and sacramental imagery (baptism, Eucharist) to argue that faith is essential for spiritual renewal and deification. The text was read in West Syrian monasteries for spiritual and doctrinal instruction.","historical_context":"Philoxenos composed this discourse during his tenure as bishop of Mabbug (c. 485–523), a period of intense Christological controversy following the Council of Chalcedon (451). The miaphysite (non-Chalcedonian) Syrian Orthodox community rejected the council's dyophysite definition, advocating instead for a single incarnate nature of Christ. Philoxenos was a leading miaphysite theologian and polemicist. The discourse survives in a single early manuscript (6th–7th c.) from the Syrian Orthodox tradition, with later copies showing minor scribal expansions. No Greek version is known, indicating its composition and transmission within Syriac-speaking miaphysite circles. The text was cited in medieval Syriac florilegia and monastic anthologies, used in West Syrian monasteries for spiritual and doctrinal instruction, though never formally adopted into liturgy. The dating rests on internal references and manuscript colophons.","significance":"This discourse is a key witness to miaphysite theology and Syriac spirituality, emphasizing faith as a transformative, sacramental act rather than intellectual assent. It illuminates Philoxenos's rhetorical style and his adaptation of biblical and liturgical imagery for catechetical and polemical purposes. The work's survival in a single early manuscript highlights the fragility of Syriac textual transmission and the importance of careful philological study.","timeline":[{"date":"451","event":"Council of Chalcedon; dyophysite definition rejected by miaphysites."},{"date":"c. 485–523","event":"Philoxenos serves as bishop of Mabbug; composes the Discourses, including Discourse 3."},{"date":"6th–7th c.","event":"Earliest surviving manuscript of Discourse 3 copied in Syrian Orthodox tradition."},{"date":"6th–7th c.","event":"Later copies of the discourse produced, with minor scribal expansions."},{"date":"Medieval period","event":"Discourse cited in Syriac florilegia and monastic anthologies; used in West Syrian monasteries."},{"date":"1894","event":"E.A. Wallis Budge publishes an English translation that misrepresents key terms like haymanuthā."}],"relations":[{"work":"Discourses 1–13 (Philoxenos of Mabbug)","relation":"Part of a series of thirteen discourses on Christian life and theology.","key":"","label":null,"url":null},{"work":"Proverbs 8:22–31","relation":"Alluded to in the discourse; Philoxenos adapts the Wisdom passage to describe faith's role in spiritual renewal.","key":"","label":null,"url":null},{"work":"Syriac baptismal and Eucharistic catechesis","relation":"Imagery of mother's milk, spring, and table of life draws on this tradition.","key":"","label":null,"url":null},{"work":"Other works by Philoxenos (e.g., Commentary on the Prologue of John)","relation":"Parallels themes of faith and deification.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Philoxenus of Mabbug","label":"Philoxenus of Mabbug","url":"https://en.wikipedia.org/wiki/Philoxenus_of_Mabbug","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Miaphysitism","label":"Miaphysitism","url":"https://en.wikipedia.org/wiki/Miaphysitism","reason":"Theological background of the discourse."},{"key":"wikipedia:Council of Chalcedon","label":"Council of Chalcedon","url":"https://en.wikipedia.org/wiki/Council_of_Chalcedon","reason":"Key event prompting the miaphysite controversy."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition in which the text was composed and transmitted."}],"cautions":["The dating of the discourse to Philoxenos's episcopate (c. 485–523) is based on internal references and manuscript colophons, but no external contemporary attestation confirms the exact year.","The single early manuscript (6th–7th c.) is the sole witness; later copies show minor scribal expansions, but the extent of these is not fully documented.","No Greek version is known, but the possibility of a lost Greek original or translation cannot be entirely ruled out.","Earlier translations (e.g., Budge 1894) misrepresent key terms; this edition corrects such renderings but does not annotate every divergence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00055,"generated":"2026-11-15T05:08:21Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/376"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8858"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/44"},{"kind":"translation","label":"Existing English translation — catalogue record (E. A. W. Budge, 1894)","url":"https://openlibrary.org/works/OL28052361W"}],"checks":{"work":"dsc-376","status":"pass","blocking":[],"warnings":[],"stats":{"passages":24,"translated":24,"commentary_passages":24,"commentary_units":133,"english_words":6253,"source_letters":22116,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Philoxenos addresses faith as a living, embodied act of divine knowledge, not mere intellectual assent. The Syriac term haymanuthā carries both creedal and mystical connotations, central to his anti-Chalcedonian polemic.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed during Philoxenos’s episcopate in Mabbug (c. 485–523), this discourse reflects the miaphysite controversies following the Council of Chalcedon (451). The dating rests on internal references and manuscript colophons.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives in a single early manuscript (6th–7th c.) from the Syrian Orthodox tradition. Later copies show minor scribal expansions, but the core text is stable. No Greek version is known.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited in medieval Syriac florilegia and monastic anthologies. Philoxenos’s discourses were read in West Syrian monasteries as spiritual and doctrinal instruction, though never formally adopted into liturgy.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full apparatus of biblical citations or a systematic comparison with Philoxenos’s other works. Readers should consult the critical introduction for manuscript stemma details.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"external","lemma":"","severity":"caution","text":"Some earlier translations (e.g., Budge 1894) misrepresent key terms like haymanuthā as “belief” rather than “faith-as-trust.” This edition corrects such renderings but does not annotate every divergence.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"An English translation of this work is reported: E. A. W. Budge, The Discourses of Philoxenus, Bishop of Mabbogh, 1894. The citation was found in a library catalogue."},{"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: 24 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":24},"term_index":[],"citations":{"ed:dsc-376":{"label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܐ ܕܰܬܠܳܬܐ ܕܥܰܠ ܗܰܝܡܳܢܽܘܬܐ\nܬܳܐ ܬܽܘܒ ܫܡܰܥ ܐܳܘ ܬܰܠܡܺܝܕܐ ܢܶܨܚܳܢܶܝ̈ܗ̇ ܐܪ̈ܓܺܝܓܶܐ ܕܗܰܝܡܳܢܽܘܬܐ. ܬܳܐ ܨܽܘܬ ܩܳܠܐ ܕܶܐܡܳܟ܇ ܕܰܒܢܶܥ̈ܡܳܬܗ̇ ܚܰܠ̈ܝܳܬܐ ܚܰܝ̈ܶܐ ܝܳܗܒܐ ܠܳܟ. ܬܐ ܐܺܝܢܰܩ ܚܰܠܒܐ ܚܰܝܐ ܕܝܽܘܠܦܳܢܐ܇ ܡܶܢ ܬܕܳܐ ܚܰܝܐ ܕܶܐܡܐ ܕܰܐܘܠܶܕܬܳܟ. ܬܐ ܩܽܘܡ ܥܰܠ ܡܰܒܽܘܥܐ ܕܡܰܫܩܶܐ ܫܰܪ̈ܒܳܬܐ܇ ܕܟܽܠ ܐܰܝܢܐ ܕܡܶܢܶܗ ܠܐ ܫܳܬܶܐ܆ ܨܰܗܝܽܘܬܗ ܠܳܐ ܦܳܝܓܐ. ܬܳܐ ܬܶܒ ܥܰܠ ܦܳܬܘܪܐ ܕܰܡܠܶܐ ܣܰܝܒܳܪܬܐ ܕܚܰܝ̈ܶܐ܆ ܕܟܽܠ ܡܰܢ ܕܡܶܢܗ ܠܐ ܡܶܬܬܰܪܣܶܐ. ܠܰܝܬ ܚܰܝ̈ܶܐ ܒܚܰܝ̈ܰܘܗܝ. ܬܳܐ ܨܠܺܝ ܐܶܕܢܳܟ ܘܰܫܡܰܥ. ܬܳܐ ܦܬܰܚ ܥܰܝ̈ܢܰܝܟ ܘܰܚܙܺܝ. ܬܶܕܡܪ̈ܳܬܐ ܕܰܒܗܰܝܡܳܢܽܘܬܐ ܡܶܬܚ̈ܰܘܝܳܢ. ܬܐ ܓܠܽܘܦ ܠܳܟ ܥܰܝ̈ܢܶܐ ܚ̈ܰܕܬܳܬܐ. ܬܳܐ ܐܰܬܩܶܢ ܠܳܟ ܐܶܕ̈ܢܶܐ ܟܰܣ̈ܝܳܬܐ. ܠܫܶܡܥܐ ܕܟܰܣ̈ܝܳܬܐ ܡܙܰܡܢܰܬ܆ ܐܶܕ̈ܢܶܐ ܟܰܣ̈ܝܳܬܐ ܡܶܬܒܰܥܝܳܢ ܠܳܟ. ܘܠܰܚܙܳܬܐ ܕܪ̈ܽܘܚܳܢܝܳܬܐ ܐܶܬܩܪܺܝܬ܆ ܥܰܝ̈ܢܶܐ ܕܪܽܘܚܐ ܚܳܫ̈ܚܳܢ ܠܳܟ. ܬܐ ܚܙܺܝ ܢܰܦܫܳܟ ܡܶܕܶܡ ܕܠܳܐ ܐܺܝܬܰܝܟ܆ ܘܶܐܬܚܰܕܬ ܡܶܢ ܩܕܳܡ ܕܬܶܬܚܰܕܰܬ. ܒܪܺܝܬܐ ܓܶܝܪ ܚܕܰܬܐ ܒܪܳܟ ܒܳܪܽܘܝܐ. ܘܥܰܕܰܪܬܶܗ ܒܰܥܒܳܕܳܟ ܗܰܝܡܳܢܽܘܬܐ. ܠܫܘܚܠܳܦܐ ܬܡܺܝܗܐ ܘܬܽܘܩܢܐ ܫܡܰܝܳܢܐ ܐܰܝܬܝܳܟ. ܘܗܰܝܡܳܢܽܘܬܐ ܥܰܡܶܗ ܗܘܳܬ ܟܰܕ ܡܰܬܩܶܢ ܗܘܳܐ ܠܳܟ. ܒܪܺܫܺܝܬ ܓܶܝܪ ܟܰܕ ܒܶܪ̈ܝܳܬܐ ܒܳܪܶܐ ܗܘܳܐ܆ ܘܰܥܒ̈ܳܕܐ ܡܰܬܩܶܢ ܗܘܳܐ܆ ܚܶܟܡܬܐ ܥܰܡܶܗ ܗܘܳܬ. ܐܰܝܟ ܕܶܐܡܰܪ ܫܠܶܝܡܽܘܢ. ܕܡܳܪܝܐ ܒܚܶܟܡܬܶܗ ܣܳܡ ܫ̈ܶܬܶܐܣܶܝܗ̇ ܕܰܐܪܥܐ. ܘܰܐܬܩܶܢ ܫܡܰܝܐ ܒܣܽܘܟܳܠܗ. ܘܒܺܐܝܕܰܥܬܶܗ ܐܶܬܒܰܙܰܥܘ ܬܗܽܘܡ̈ܶܐ. ܘܰܥܢ̈ܳܢܶܐ ܪܰܣ ܡܰܝ̈ܳܐ. ܘܬܽܘܒ ܐܶܡܪܰܬ ܚܶܟܡܬܐ. ܕܟܰܕ ܡܰܬܩܶܢ ܫܡܰܝܐ ܥܰܡܶܗ ܗܘܺܝܬ. ܘܟܰܕ ܥܒܰܕ ܚܽܘܓܬܐ ܥܰܠ ܐܰܦ̈ܰܝ ܬܗܽܘ̈ܡܶܐ.","english":"Come again, O disciple, and hear the tremors of the roots of faith. Come, listen to the voice of your mother, which with her sweet utterances gives you life. Come, suck the living milk of teaching from the breast of the mother who bore you. Come, stand at the spring that waters the generations, for whoever does not drink from it, his thirst does not cease. Come, sit at the table that is full of the provision of life, for whoever does not eat from it, he has no life in his life. Come, incline your ear and hear. Come, open your eyes and see. The wonders that are in faith are revealed. Come, new eyes are opened for you. Come, hidden ears are set for you. For the hearing of hidden things, hidden ears are required for you. And for the vision of spiritual things, eyes of the spirit are needed for you. Come, see yourself as something that you are not, and be renewed before you are renewed. For a new creation is in you, O creator. And his assistance is in your work, faith. To a wondrous and heavenly transformation, faith has brought you, and it was with him when he established you. For in the beginning, when he was creating creatures and establishing works, wisdom was with him, as Solomon said: that the Lord by his wisdom laid the foundations of the earth, and established the heavens by his thought, and by his knowledge the deeps were divided, and the clouds restrained the waters. And again, wisdom said: when the heavens were established, I was with him, and when he made a circle upon the face of the deeps.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a series of imperatives (Come, O disciple) that establish a hortatory, catechetical tone, typical of Philoxenos’s rhetorical style in the Discourses.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is central; here it is personified as a nurturing mother and creative force, reflecting Philoxenos’s emphasis on faith as an active, transformative power.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܶܝܡܽܘܢ","severity":"info","text":"The reference to Solomon (Shlīmūn) alludes to Proverbs 8:22–31, where Wisdom speaks of being present at creation; Philoxenos adapts this to describe faith’s role in the believer’s spiritual renewal.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of mother’s milk, spring, and table of life draws on Syriac baptismal and Eucharistic catechesis, where faith is presented as the source of spiritual nourishment and transformation.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The call to see oneself as something one is not and be renewed echoes Philoxenos’s broader theme of faith as a means of deification, paralleling his other discourses on theosis.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'new creation is in you, O creator' may be read as addressing the disciple as a co-creator with God through faith, or as a direct address to God; the Syriac allows both."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܟܰܕ ܐܰܥܫܶܢ ܥܢܳܢ̈ܶܐ ܡܶܢ ܠܥܶܠ. ܘܟܰܕ ܥܫܶܢܘ ܡܰܒܽܘ̈ܥܶܐ ܕܰܬܗܽܘ̈ܡܐ. ܥܰܡ ܐܰܠܗܐ ܓܶܝܪ ܒܰܥܒ̈ܳܕܰܘܗܝ ܩܰܕܡܳܝ̈ܶܐ܆ ܚܶܟܡܬܐ ܐܺܝܬ ܗܘܳܐ. ܒܗܳܕܐ ܕܶܝܢ ܒܪܺܝܬܐ ܕܬܰܪ̈ܬܶܝܢ܆ ܗܰܝܡܳܢܽܘܬܐ ܗܘܳܬ ܥܰܡܶܗ܆ ܒܗܳܢܐ ܡܰܘܠܳܕܐ ܬܶܢܝܳܢܐ. ܗܰܝܡܳܢܽܘܬܐ ܫܩܰܠ ܠܶܗ ܡܥܰܕܪܳܢܺܝܬܐ. ܗܰܝܡܳܢܽܘܬܐ ܒܟܽܘܠ ܡܶܕܶܡ ܠܳܘܝܐ ܠܰܐܠܳܗܐ. ܘܡܶܢ ܒܶܠܥܳܕܶܝܗ̇ ܚ̈ܰܕܬܳܬܐ ܝܰܘܡܳܢ ܠܐ ܣܳܥܰܪ. ܦܫܺܝܩ ܗܘܳܐ ܠܶܗ ܓܶܝܪ ܕܢܰܘܠܕܳܟ ܡܶܢ ܡܰܝ̈ܳܐ ܘܪܽܘܚܳܐ ܒܶܠܥܳܕܶܝܗ̇. ܘܰܥܕܰܡܐ ܕܗܺܝ ܡܶܬܬܰܢܝܐ܆ ܝܰܠܕܐ ܕܡܶܢ ܕܪܺܝܫ ܠܐ ܡܰܘܠܶܕ ܠܳܟ. ܡܶܫܟܰܚ ܗܘܳܐ ܕܰܢܚܰܕܬܳܟ. ܘܢܶܥܒܕܳܟ ܡܶܢ ܥܰܬܺܝܩܐ ܚܰܕܬܐ. ܘܰܥܕܰܡܐ ܕܫܳܩܶܠ ܡܶܢܳܟ ܡܶܫܟܳܢܐ ܗܰܝܡܳܢܽܘܬܐ܆ ܠܐ ܡܫܰܚܠܶܦ ܠܳܟ ܘܠܳܐ ܡܚܰܕܶܬ ܠܟ. ܗܰܝܡܳܢܽܘܬܐ ܡܶܬܬܰܒܥܳܐ ܡܶܢ ܗܰܘ ܕܥܳܡܶܕ. ܘܗܳܝܕܶܝܢ ܫܳܩܶܠ ܣܺܝ̈ܡܳܬܐ ܡܶܢ ܡܰܝ̈ܳܐ܆ ܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ. ܟܽܠ ܡܶܕܶܡ ܫܚܺܝܡܐ ܗܘ܆ ܐܶܬܳܬ ܗܰܝܡܳܢܽܘܬܐ ܐܶܬܚܙܺܝ ܫܺܝ̈ܛܳܬܐ ܫܒܺܝ̈ܚܳܬܐ. ܡܰܥܡܽܘܕܺܝܬܐ܆ ܡܰܝ̈ܳܐ ܗ̣ܝ ܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ. ܐܪ̈ܳܙܶܐ ܡܰܚܝ̈ܳܢܶܐ ܠܰܚܡܐ ܘܚܰܡܪܐ ܐܺܝܬܰܝܗܽܘܢ ܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ. ܒܰܪ ܐܢܳܫܐ ܥܰܬܺܝܩܐ ܐܰܝܟ ܕܺܐܝܬܰܘܗܝ ܡܶܬܚܙܶܐ܆ ܐܶܢ ܠܰܝܬ ܥܰܝܢܐ ܕܗܰܝܡܳܢܽܘܬܐ ܕܚܳܙܝܐ ܠܶܗ. ܫܚܺܝܡ̈ܺܝܢ ܐܪ̈ܳܙܶܐ ܫܺܝ̈ܛܳܢ ܬܶܕܡܪ̈ܳܬܐ ܕܪܽܘܚܐ܆ ܐܶܢ ܠܰܝܬ ܥܰܝܢܐ ܕܗܰܝܡܳܢܽܘܬܐ ܕܚܳܙܝܐ ܠܗܶܝܢ. ܚܰܝܠܐ ܓܶܝܪ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܡܶܢ ܢܶܣܝܳܢܐ ܕܡܶܠܬܐ. ܠܐ ܡܶܬܛܥܶܡ. ܐܶܠܐ ܗ̣ܝ ܡܶܢܳܗ̇ ܘܒܳܗ̇ ܡܶܬܛܰܥܡܐ. ܠܐ ܡܶܬܓܰܡܪܐ ܗܰܝܡܳܢܽܘܬܐ ܡܶܢ ܫܶܡܥܐ ܕܶܐܕܢܐ. ܐܶܠܐ ܡܶܢ ܠܓܰܘ ܡܶܫܬܰܪܪܐ ܡܶܢ ܚܰܝܠܐ ܕܢܰܦܫܐ. ܐܶܕܢܐ ܓܶܝܪ. ܫܶܡܥܐ ܕܗܰܝܡܳܢܽܘܬܐ ܡܩܰܒܠܐ ܒܰܠܚܽܘܕ.","english":"and when the clouds were shaken from above, and when the springs of the depths were shaken. For with God, in his first works, there was wisdom. But in this second creation, faith was with him, in this generative birth. Faith took a helper. Faith in everything accompanies God. And without her, new things day by day do not happen. For it was easy for him to create you from water and spirit without her. And until she is given, the child that from the beginning does not give birth to you, he was able to renew you, and to make you new from the old. And until faith takes from you a possibility, she does not change you nor renew you. Faith is required from the one who stands, and then he takes the mysteries from the water, for without faith, everything is insipid. Faith came, and the glorious mysteries were seen. The baptismal water is she, without faith. The life-giving mysteries of bread and wine are they, without faith. The old man, as he is, is seen, if there is no eye of faith that sees him. The mysteries, the glorious wonders of the spirit, are insipid, if there is no eye of faith that sees them. For the power of faith is not tasted by the sense of the word, but she herself and in herself is tasted. Faith is not completed by the hearing of knowledge, but from within is confirmed by the power of the self. For knowledge is the hearing of faith, which receives alone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is central to Philoxenos’s argument, personified as an active agent accompanying God in creation and necessary for sacramental efficacy.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܺܝܬܐ ܕܬܰܪ̈ܬܶܝܢ","severity":"info","text":"The phrase 'second creation' likely refers to the incarnation or the sacramental economy, a common theme in Syriac theology distinguishing the original creation from the new creation in Christ.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܝ̈ܳܐ ܘܪܽܘܚܳܐ","severity":"info","text":"The pairing of 'water and spirit' echoes the baptismal formula and the creation narrative (Gen 1:2), linking the renewal of the believer to both primordial and sacramental waters.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܰܝܢܐ ܕܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The 'eye of faith' is a recurring metaphor in Syriac ascetical literature, notably in the works of Isaac of Nineveh, for the spiritual perception that discerns hidden realities.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage shifts from the preceding exhortatory address to a theological exposition on the role of faith in creation and sacramental life, marked by the repeated conditional 'if there is no eye of faith'.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܰܥܡܽܘܕܺܝܬܐ","severity":"caution","text":"The phrase 'baptismal water is she, without faith' is ambiguous: it may mean that without faith the water is merely water, or that faith itself is the baptismal water. The context favors the former.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'baptismal water is she, without faith' could be read as identifying faith with the water or as stating that without faith the water is ineffective; the latter is more consistent with the surrounding argument.","The referent of 'the child that from the beginning does not give birth to you' is unclear; it may be a metaphor for the believer’s potential renewal through faith."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܥܒܳܕܐ ܕܶܝܢ ܕܗܰܝܡܳܢܽܘܬܐ. ܡܶܢ ܚܽܘ̈ܫܳܒܶܐ ܡܶܬܺܝܠܶܕ. ܡܰܒܽܘܥܐ ܓܶܝܪ ܕܡܰܪܕܶܐ ܗܰܝܡܳܢܽܘܬܐ܆ ܡܰܕܥܐ ܗܘ ܕܰܟܝܐ. ܘܚܽܘܫܳܒܐ ܦܫܺܝܛܐ ܕܡܶܕܶܡ ܘܡܶܕܶܡ ܠܰܝܬ ܒܶܗ܆ ܐܺܝܚܺܝܕܳܝܐ ܗܘ ܓܶܝܪ ܚܽܘܫܳܒܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܘܠܰܝܬ ܒܗ̇ ܕܡܶܬܟܰܬܰܫ ܥܰܡ ܚܰܒܪܶܗ̇. ܟܰܣܝܳܐܺܝܬ ܚܳܝܪܐ ܗܰܝܡܳܢܽܘܬܐ܆ ܘܡܰܨܕܳܐ ܘܡܶܬܒܰܩܝܐ ܒܚܰܝܠܐ ܕܰܛܡܺܝܪ ܒܨܶܒ̈ܘܳܬܐ܆ ܓܰܘܳܝܐ ܗ̣ܝ ܓܶܝܪ ܗܰܝܡܳܢܽܘܬܐ ܡܶܢ ܝܺܕܰܥܬܐ. ܕܡܶܕܶܡ ܕܺܝܕܰܥܬܐ ܠܐ ܚܳܙܝܐ ܠܶܗ܆ ܠܗܰܝܡܳܢܽܘܬܐ ܕܰܠܓܰܘ ܡܶܢܳܗ̇ ܡܶܬܚܰܘܶܐ. ܡܶܛܽܠ ܓܶܝܪ ܕܠܐ ܐܶܫܟܚܰܬ ܝܺܕܰܥܬܐ ܕܬܶܥܒܶܕ ܥܒܳܕܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܢܶܦܩܰܬ ܝܺܕܰܥܬܐ ܘܗܰܝܡܳܢܽܘܬܐ ܥܶܠܰܬ ܚܠܳܦܶܝܗ̇. ܠܒܰܪ ܓܶܝܪ ܨܶܝܕ ܥܒ̈ܳܕܶܐ ܐܺܝܬܶܝܗ̇ ܝܺܕܰܥܬܐ. ܘܰܠܓܰܘ ܠܘܳܬ ܥܒܳܕܐ ܐܺܝܬܶܝܗ̇ ܗܰܝܡܳܢܽܘܬܐ. ܝܺܕܰܥܬܐ ܒܳܨܝܐ ܚܶܟܡܬܐ ܕܰܛܡܺܝܪܐ ܒܰܒܪܺܝܬܐ܆ ܘܗܰܝܡܳܢܽܘܬܐ ܒܳܨܝܐ ܟܰܣ̈ܝܳܬܐ ܕܐܪ̈ܳܙܶܐ. ܝܺܕܰܥܬܐ ܡܳܝܫܐ ܚܰܝܠܐ ܕܥܶܩܳܪ̈ܶܐ ܘܰܕܦܺܐܪ̈ܶܐ܆ ܘܰܕܟܽܘܠܳܗ̇ ܣܰܝܒܳܪܬܐ ܕܺܝܗܺܝܒܐ ܠܦܰܓܪܐ. ܗܰܝܡܳܢܽܘܬܐ ܕܶܝܢ ܡܳܝܫܐ܆ ܚܰܝܠܐ ܕܰܛܡܺܝܪ ܒܐܪ̈ܳܙܶܐ ܡܰܚܝ̈ܳܢܶܐ܇ ܗܳܢܘܢ ܕܺܐܝܬܰܝܗܽܘܢ ܣܰܝܒܳܪܬܐ ܕܢܰܦܫܐ. ܟܡܳܐ ܓܶܝܪ ܐܶܢ ܬܶܬܩܰܛܰܢ ܝܺܕܰܥܬܐ܆ ܒܓܰܘ ܦܰܓܪ̈ܳܢܝܳܬܐ ܚܳܠܕܐ. ܘܰܒܥܳܠܡܐ ܡܶܬܚܰܙܝܳܢܐ ܡܶܬܟܰܪܟܐ ܘܦܳܗܝܐ. ܗܰܝܡܳܢܽܘܬܐ ܕܶܝܢ ܒܗܳܕܐ ܒܪܺܝܬܐ ܠܐ ܡܟܰܬܪܐ. ܘܠܐ ܡܶܫܟܰܚ ܚܰܝܠܐ ܕܰܥܒ̈ܳܕܶܐ ܡܩܰܒܶܠ ܠܳܗ̇ ܕܬܶܫܪܶܐ ܒܗܽܘܢ. ܠܐ ܣܳܦܶܩ ܠܶܫܳܢܐ ܛܳܥܶܡ ܚܰܝܠܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܘܠܐ ܣܳܦܩܳܐ ܡܶܠܬܐ ܕܰܬܡܰܠܶܠ ܫܽܘܦܪ̈ܶܝܗ̇. ܘܬܶܪܫܽܘܡ ܘܰܬܨܽܘܪ ܕܶܡܘ̈ܳܬܳܗ̇. ܠܐ ܓܶܝܪ ܒܩܳܠܐ ܡܶܬܛܥܶܡ ܚܰܝܠܳܗ̇܆ ܐܳܦܠܐ ܒܡܶܠܬܐ ܡܶܬܺܝܕܰܥ.","english":"The work of faith is born from thoughts. For the spring that waters faith is a pure intellect and a simple thought that has nothing of this or that; for the thought of faith is single and has nothing that contends with its companion. Faith looks secretly and gazes and is revealed by the power that is hidden in the mysteries. For faith is interior to knowledge. For what knowledge does not see is shown to faith from within. Because knowledge was unable to accomplish the work of faith, knowledge went out and faith entered in its place. For knowledge is outside, toward works, and faith is inside, toward the work. Knowledge investigates the wisdom hidden in creation, and faith investigates the hidden things of the mysteries. Knowledge measures the power of roots and fruits and of the whole constitution given to the body. Faith, however, measures the power hidden in the life-giving mysteries, which are the constitution of the soul. For as long as knowledge is cut off, it remains within material bodies and is seen moving and shining in the world. Faith, however, does not tarry in this creation, nor can the power of works receive it to dwell in them. The sense of taste does not suffice to taste the power of faith, nor does speech suffice to speak its beauties and to delineate and depict its forms. For its power is not tasted by the voice, nor is it known by speech.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymanutha (faith) is central to Philoxenos’s theology, denoting a divine, interior power distinct from mere intellectual knowledge (yada‘tha).","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܺܕܰܥܬܐ","severity":"info","text":"Yada‘tha (knowledge) here represents discursive, external reasoning, contrasted with faith’s hidden, interior operation.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Philoxenos (d. 523) was a Miaphysite bishop of Mabbug; his Discourses oppose Nestorian Christology and emphasize faith as a mystical, non-discursive faculty.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts faith and knowledge through a series of parallel antitheses (e.g., outside/inside, works/work), building a binary framework typical of Syriac rhetorical style.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of faith as ‘looking secretly’ and ‘revealed by the power hidden in the mysteries’ echoes Evagrian themes of spiritual knowledge beyond rational cognition.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase ‘faith took a helper’ in the previous passage is not repeated here; the English draft’s ‘faith is interior to knowledge’ may obscure the Syriac’s stronger claim that faith is within knowledge (ܓܰܘܳܝܐ ܡܶܢ ܝܺܕܰܥܬܐ).","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܓܰܘܳܝܐ ܡܶܢ ܝܺܕܰܥܬܐ could mean ‘interior to knowledge’ or ‘more interior than knowledge’; the English draft takes the former.","The term ܐܪ̈ܳܙܶܐ (mysteries) may refer to sacraments or to hidden divine truths; context suggests the latter."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܳܦܠܐ ܒܰܡܢܳܬܐ ܕܚܽܘܫ̈ܳܒܶܐ܇ ܗܳܝ ܕܦܳܢܝܐ ܨܶܝܕ ܦܰܓܪܐ. ܐܶܠܐ ܠܓܰܘ ܒܶܝܬ ܩܕܽܘܫ ܩܽܘ̈ܕܫܶܐ ܕܡܰܕܥܐ ܟܰܣܝܐ ܘܪܽܘܚܳܢܐ܆ ܬܰܡܳܢ ܐܪ̈ܳܙܰܝ ܗܰܝܡܳܢܽܘܬܐ ܡܶܬܚܰܘܶܝܢ. ܘܟܰܣܝ̈ܳܬܐ ܡܶܬܓܰܠܝܳܢ. ܡܢܳܬܐ ܓܶܝܪ ܕܺܐܝܬ ܒܰܢ ܕܰܫܒܺܝܚܐ ܡܶܢ ܟܽܘܠܗ ܒܰܪ ܐܢܳܫܐ܆ ܗܺܝ ܒܰܠܚܽܘܕ ܡܰܨܝܐ ܡܰܪܓܫܳܐ ܒܗܰܝܡܳܢܽܘܬܐ. ܥܒ̈ܳܕܶܐ ܓܶܝܪ ܕܗܰܝܡܳܢܽܘܬܐ ܡܶܢ ܠܒܰܪ ܡܶܬܚܙܶܝܢ. ܘܡ̈ܶܠܶܝܗ̇ ܒܶܐܕ̈ܢܶܐ ܡܶܫܬܰܡ̈ܥܳܢ. ܚܰܝܠܳܗ̇ ܓܶܝܪ ܠܓܘ ܒܗܰܘܢܐ ܡܶܬܛܥܶܡ. ܐܳܦ ܠܐ ܓܶܝܪ ܐܶܢ ܬܶܚܙܐ ܡܺܝ̈ܬܶܐ ܕܩܳܝܡܺܝܢ܇ ܐܰܘ ܣܡ̈ܰܝܳܐ ܕܡܶܬܦܰܬܚ̈ܺܝܢ. ܐܰܘ ܫ̈ܺܐܕܶܐ ܕܢܳܦܩܺܝܢ. ܥܕܰܟܺܝܠ ܚܳܙܶܝܬ ܚܰܝܠܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܐܰܝܟܰܢܐ ܓܶܝܪ ܒܦܰܓܪܐ ܕܩܳܐܶܡ ܚܳܙܶܝܬ ܚܰܝܠܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܇ ܕܗܳܐ ܐܳܦ ܠܢܰܦܫܐ ܡܰܚܝܳܐ ܡܶܢ ܡܺܝ̈ܬܶܐ. ܘܰܐܝܟܰܢܐ ܒܚܽܘܠܡܳܢܐ ܕܥܰܝ̈ܢܰܝ ܦܰܓܪܐ ܛܳܥܡܰܬ ܚܰܝܠܳܗ̇܆ ܕܗܳܐ ܐܳܦ ܠܰܟܝ̈ܳܢܶܐ ܪ̈ܽܘܚܳܢܶܐ܇ ܗܺܝ ܒܳܪܝܐ ܥܰܝ̈ܢܶܐ. ܘܰܐܝܟܰܢܐ ܒܫ̈ܺܐܕܶܐ ܕܢܳܦܩܺܝܢ ܚܳܙܶܐ ܐܰܢܬ ܫܽܘܠܛܳܢܳܗ̇܇ ܕܗܐ ܐܳܦ ܠܚܽܘܫ̈ܳܒܶܐ ܟܝܳܢ̈ܳܝܶܐ ܛܳܪܕܐ ܡܶܢ ܢܰܦܫܐ. ܠܰܒܪ̈ܰܝܳܐ ܓܶܝܪ ܒܰܥܒ̈ܳܕܶܐ ܒܰܪ̈ܳܝܶܐ ܡܶܬܚܙܶܐ ܚܰܝܠܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܗܽܘ ܕܶܝܢ ܒܰܪ ܐܢܳܫܐ ܛܳܥܶܡ ܠܶܗ̇ ܒܝܰܕ ܚܰܝܠܳܗ̇ ܕܢܰܦܫܐ. ܠܡܰܕܥܐ ܕܶܝܢ ܠܰܘ ܒܡܶܕܶܡ ܐܚܪܺܝܢ܇ ܝܳܗܒܐ ܗܰܝܡܳܢܽܘܬܐ ܛܥܰܡܬܳܗ̇. ܐܶܠܐ ܗܺܝ ܕܠܐ ܡܶܨܥܳܝܽܘܬܐ ܕܡܶܕܶܡ ܐܚܪܺܝܢ܇ ܦܳܓܥܐ ܒܶܗ ܘܡܰܛܥܡܐ ܠܶܗ ܚܰܝܠܳܗ̇. ܠܓܰܘ ܕܶܝܢ ܠܘܳܬ ܢܰܦܫܐ܆ ܠܰܘ ܐܳܬܘ̈ܳܬܐ ܕܡܶܢ ܠܒܰܪ ܗܳܘ̈ܝܳܢ ܡܶܨܥܳܝ̈ܳܬܐ ܠܛܰܥ̈ܡܳܬܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܐܶܠܐ ܗܺܝ ܩܢܽܘܡܳܗ̇ ܗܰܝܡܳܢܽܘܬܐ܆ ܫܳܪܝܐ ܒܢܰܦܫܐ ܘܰܡܒܰܣܡܐ ܠܳܗ̇. ܘܡܰܢܗܪܐ ܘܡܰܪܘܙܐ ܚܽܘܫ̈ܳܒܶܝܗ̇.","english":"nor in the stirring of thoughts, which is directed toward the body. But within the holy of holies of the intellect, hidden and spiritual, there the mysteries of faith are revealed, and the hidden things are disclosed. For the stirring that is in a person, which is glorious above the whole person, is alone able to perceive faith. For the works of faith are seen outwardly, and its words are heard in the ears. But its power is tasted within the soul. For not even if you see the dead rising, or the blind being opened, or demons being expelled, have you then seen the power of faith? For where in the body that stands do you see the power of faith, since it also gives life to the dead from the dead? And where in the health of the bodily eyes have you tasted its power, since it also creates eyes for the spiritual blind? And where in the demons that are expelled do you see its authority, since it also drives out natural thoughts from the soul? For to outsiders, the power of faith is seen through external works. But the person himself tastes it through the power of the soul. For the intellect, faith gives its taste not through anything else. Rather, without the mediation of anything else, it encounters it and makes it taste its power. For within, toward the soul, it is not through signs that come from outside as mediators for the tastes of faith. But faith itself, its substance, begins in the soul and delights it, and enlightens and illuminates its thoughts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܶܝܬ ܩܕܽܘܫ ܩܽܘ̈ܕܫܶܐ","severity":"info","text":"The phrase 'holy of holies' (bet qaddiše qaddišē) is a temple image applied to the intellect, emphasizing the inner sanctum where faith's mysteries are revealed.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Philoxenos distinguishes between external works of faith (visible miracles) and its internal power, tasted only in the soul, reinforcing his interior epistemology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܺܝ̈ܬܶܐ ܕܩܳܝܡܺܝܢ","severity":"info","text":"The raising of the dead, healing of the blind, and exorcism of demons echo Gospel miracles (e.g., Mark 5:41–43, John 11:43–44, Acts 16:16–18), used as examples of faith's visible works.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Philoxenos, a Miaphysite bishop, wrote this discourse in the context of anti-Chalcedonian debates, where faith's interiority countered claims that visible hierarchy defined orthodoxy.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative statement (not in bodily stirrings) to a positive interior location, then lists three miracle types as contrasts, and concludes with faith's self-mediation.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that faith's power is tasted within, not through external signs, parallels Evagrius Ponticus' distinction between outward ascetic acts and inner noetic purity.","cites":[],"named_sources":["Evagrius Ponticus"],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܡܢܳܬܐ' (stirring) could refer to a motion of the soul or a specific spiritual impulse; the reading taken is a general inner movement.","The phrase 'ܠܰܒܪ̈ܰܝܳܐ' (to outsiders) may denote non-Christians or those without faith; the context suggests the latter."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܡܰܕܢܚܳܐ ܠܶܗ ܠܓܰܘ ܢܽܘܗܪܐ ܕܰܟܝܳܢܳܗ̇܆ ܘܬܳܗܪܐ ܢܰܦܫܐ ܒܢܽܘܗܪܐ ܚܰܕܬܐ ܕܡܶܬܦܪܶܣ ܥܠܶܝܗ̇. ܥܕܰܡܐ ܓܶܝܪ ܕܡܰܦܢܝܳܐ ܘܰܡܟܰܢܫܐ ܗܰܝܡܳܢܽܘܬܐ܆ ܚܙܳܬܗ̇ ܕܢܰܦܫܐ ܡܶܢ ܟܽܠ ܕܽܘܟ܆ ܠܐ ܡܚܰܘܝܐ ܠܳܗ̇ ܫܽܘܦܪܐ ܕܰܟܝܳܢܗ̇. ܡܶܛܽܠ ܕܳܐܦ ܠܐ ܡܰܨܝܐ ܢܰܦܫܐ ܕܶܬܚܙܶܝܗ̇܇ ܟܰܕ ܡܦܰܠܓܐ ܚܙܳܝܳܗ̇ ܠܨܶܒܘ̈ܳܬܐ ܐܚܪ̈ܳܢܝܳܬܐ. ܡܶܬܡܰܣܟܰܢ ܠܶܗ ܓܶܝܪ ܚܙܳܝܳܗ̇ ܟܝܳܢܳܝܐ ܕܢܰܦܫܐ܇ ܐܶܡܰܬܝ ܕܰܡܦܰܠܓ ܘܚܳܐܰܪ ܠܒܰܪ ܡܶܢܳܗ̇. ܘܠܐ ܣܳܦܶܩ ܠܡܶܬܒܰܩܳܝܽܘ ܒܫܰܦܝܽܘܬ ܢܽܘܗܪܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܕܰܐܝܟ ܗܳܢܐ ܓܶܝܪ ܚܰܝܠܐ ܝܳܗܒܐ ܗܰܝܡܳܢܽܘܬܐ ܠܢܰܦܫܐ܇ ܐܰܝܕܐ ܕܗܳܘܝܐ ܠܳܗ̇ ܒܶܝܬ ܡܰܫܪܝܐ ܕܰܟܝܐ. ܕܠܰܘ ܐܰܝܟܰܢܐ ܕܺܐܝܬܰܝܗܶܝܢ ܨܶܒܘ̈ܳܬܐ ܬܚܽܘܪ ܒܗܶܝܢ܆ ܐܶܠܐ ܐܰܝܟܰܢܐ ܕܗܺܝ ܨܳܒܝܐ ܕܬܶܚܙܶܐ ܐܶܢܶܝ̈ܢ. ܗܐ ܓܶܝܪ ܛܥܺܝܢܰܬ ܥܰܠ ܐܺܝܕ̈ܰܝܟ ܓܡܽܘܪܬܐ ܕܐܪ̈ܳܙܶܐ܆ ܗܳܝ ܕܒܰܟܝܳܢܳܗ̇ ܠܰܚܡܳܐ ܗ̣ܝ ܫܚܺܝܡܐ. ܘܚܳܝܪܐ ܒܗ̇ ܗܰܝܡܳܢܽܘܬܐ ܦܰܓܪܶܗ ܕܺܝܚܺܝܕܳܝܐ܇ ܟܰܕ ܠܰܘ ܐܰܝܟܰܢܐ ܕܚܳܝܪܐ ܥܰܝܢܳܗ̇ ܕܦܰܓܪܐ܇ ܚܳܝܪܐ ܥܰܝܢܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܐܶܠܐ ܥܳܨܝܐ ܠܶܗ ܗܰܝܡܳܢܽܘܬܐ ܠܰܚܙܳܝܶܗ ܕܦܰܓܪܐ܆ ܕܢܶܚܙܶܐ ܡܶܕܶܡ ܕܠܐ ܡܶܬܚܙܶܐ ܠܗ. ܗܽܘ ܓܶܝܪ ܠܰܚܡܐ ܘܚܰܡܪܐ ܘܡܶܫܚܐ ܘܡܰܝ̈ܳܐ ܚܳܙܶܐ. ܗܰܝܡܳܢܽܘܬܐ ܕܶܝܢ ܥܳܨܝܐ ܠܰܚܙܳܝܗ̇܆ ܕܢܶܚܙܶܐ ܪܽܘܚܳܢܐܺܝܬ܆ ܡܶܕܶܡ ܕܦܰܓܪܳܢܐܝܬ ܠܐ ܡܶܬܚܙܶܐ ܠܗ. ܗܳܢܰܘ ܕܶܝܢ ܚܠܳܦ ܠܰܚܡܐ. ܢܶܛܥܰܡ ܦܰܓܪܐ. ܘܰܚܠܳܦ ܚܰܡܪܐ ܢܶܫܬܶܐ ܕܡܳܐ. ܘܰܚܠܳܦ ܡܰܝ̈ܳܐ ܢܶܚܙܶܐ. ܡܰܥܡܽܘܕܺܝܬܐ ܕܪܽܘܚܐ. ܘܰܚܠܳܦ ܡܶܫܚܐ. ܚܰܝܠܶܗ ܕܰܡܫܺܝܚܐ. ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ ܚܰܝܠܐ ܕܰܐܠܳܗܐ ܩܰܢܝܳܐ. ܘܨܶܒܝܳܢܐ ܘܫܽܘܠܛܳܢܐ ܕܰܐܠܳܗܐ ܐܺܝܬ ܠܳܗ̇.","english":"it reveals the soul within the pure sanctuary, and the soul marvels at the new sanctuary that is spread over it. For as long as faith is obscured and darkened, the soul’s vision, from every side, does not show the beauty of its purity. Because the soul cannot even see itself when it divides its vision among other desires. For the natural vision of the soul is hindered when it is divided and looks outside itself. And it is not sufficient to be established in the clarity of the light of faith. For just as faith gives power to the soul, so that it becomes a pure dwelling-place, not where the desires are placed under them, but where it desires to see the mysteries. Behold, the full revelation of the mysteries is placed in your hands, that which in its purity is the hidden bread. And faith looks upon the body of the Only-begotten, not as the eye of the body looks, but as the eye of faith looks. Rather, faith compels the vision of the body, so that it sees what is not visible to it. For it sees the bread and wine and oil and water. But faith compels its vision, so that it sees spiritually what is not visible corporeally. This, then, is instead of bread: the body tastes; and instead of wine: the blood drinks; and instead of water: the baptism of the spirit is seen; and instead of oil: the power of Christ. For faith is the power of God the Father, and the will and authority of God are with it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is central; here it is personified as an active agent that compels bodily vision to perceive spiritual realities, a key theme in Philoxenos’s ascetical epistemology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܰܚܡܐ ܘܚܰܡܪܐ ܘܡܶܫܚܐ ܘܡܰܝ̈ܳܐ","severity":"info","text":"The four elements (bread, wine, oil, water) evoke the liturgical elements of the Eucharist and baptism, foundational to Syriac sacramental theology; Philoxenos reinterprets them as objects of faith’s spiritual vision.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܺܚܺܝܕܳܝܐ","severity":"info","text":"The term īḥīḏāyā (Only-begotten) refers to Christ, a standard Christological title in Syriac tradition, emphasizing the unique divine nature of the Son, consistent with Philoxenos’s Miaphysite theology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic contrast between bodily vision (divided, external) and faith’s vision (unified, internal), culminating in a series of substitutions (bread→body, wine→blood, etc.) that mirror liturgical anaphora.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܰܝܠܐ ܕܰܐܠܳܗܐ ܩܰܢܝܳܐ","severity":"info","text":"The description of faith as the power of God the Father echoes similar formulations in Evagrius and the Macarian homilies, where faith is the divine energy enabling contemplative union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܰܕܢܚܳܐ","severity":"caution","text":"The Syriac verb madʿḥā (reveals) is ambiguous: it could mean the soul reveals itself or faith reveals the soul; the English draft takes the latter, but the syntax allows either reading.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ܡܰܕܢܚܳܐ (reveals) is not explicit; it may be faith (from the preceding context) or the soul itself. The translation opts for faith as agent.","The phrase ܒܢܽܘܗܪܐ ܚܰܕܬܐ (new sanctuary) could refer to a renewed inner state or to the liturgical space; the context favors the former."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܘܡܶܢ ܟܽܠ ܐܰܝܟܐ ܕܨܳܒܝܐ ܝܽܘܬܪ̈ܳܢܶܐ ܡܟܰܢܫܐ. ܩܳܪܒܐ ܗܰܝܡܳܢܽܘܬܐ ܠܘܳܬ ܓܰܪ̈ܡܶܐ ܕܩܰܕܺܝ̈ܫܶܐ܆ ܘܰܚܠܳܦ ܡܺܝ̈ܬܶܐ. ܚܰܝ̈ܶܐ ܚܳܙܝܐ ܠܗܽܘܢ. ܘܰܡܡܰܠܠܐ ܥܰܡܗܽܘܢ ܐܰܝܟ ܕܥܰܡ ܚܰܝ̈ܶܐ. ܘܰܡܦܺܝܣܐ ܠܗܽܘܢ ܥܰܠ ܐܰܦ̈ܰܝ ܣܽܘܢܩ̈ܳܢܶܝܗ̇. ܓܳܠܝܐ ܓܶܝܪ ܗܰܝܡܳܢܽܘܬܐ ܠܰܫܪ̈ܰܕܽܘܕܳܐ܆ ܕܡܳܢܐ ܣܢܺܝܩܐ ܕܬܶܣܰܒ ܡܶܢ ܝܳܗܽܘܒܐ ܕܫ̈ܶܐܠܳܬܐ. ܘܰܡܦܺܝܣܐ ܠܶܗ ܕܰܒܡܶܨܥܳܝܽܘܬܟ ܐܶܣܰܒ ܡܰܘܗܰܒܬܐ ܗܳܕܶܐ܆ ܟܰܕ ܠܐ ܚܳܝܪܐ ܕܰܓܠܺܝܙ ܡܶܢ ܚܰܝ̈ܶܐ܇ ܘܫܰܬܺܝܩ ܡܶܢ ܡܶܠܬܐ܆ ܘܰܫܠܶܐ ܡܶܢ ܩܳܠܐ܇ ܘܒܰܛܺܝܠ ܡܶܢ ܗܽܘܦܳܟܐ܇ ܘܢܽܘܟܪܳܝ ܠܟܽܠܗܽܘܢ ܙܰܘ̈ܥܶܐ ܕܰܟܝܳܢܐ. ܠܰܘ ܓܶܝܪ ܒܛܶܟܣܐ ܕܗܳܠܶܝܢ ܒܳܥܝܐ ܕܢܶܗܘܶܐ ܠܳܗ̇ ܡܶܨܥܳܝܐ. ܝܳܕܥܐ ܓܶܝܪ ܕܰܒܗܳܝ ܕܰܟܝܳܢܗ̇: ܠܰܘ ܒܰܠܚܽܘܕ ܒܡܰܘܬܶܗ܆ ܐܶܠܐ ܐܳܦܠܐ ܒܚܰܝ̈ܰܘܗܝ ܣܳܦܶܩ ܠܗܳܕܶܐ܇ ܕܢܶܗܘܶܐ ܡܶܨܥܳܝܐ܇ ܒܶܝܬ ܒܳܪܽܘܝܐ ܠܒܶܪ̈ܝܳܬܗ. ܐܶܠܐ ܒܗܳܝ ܕܺܐܝܬܶܝܗ̇ ܠܥܶܠ ܡܶܢ ܟܝܳܢܐ܆ ܘܡܶܢ ܚܰܝܠܶܗ ܕܰܡܫܺܝܚܐ ܐܶܬܡܰܙܓܰܬ ܒܩܰܕܺܝ̈ܫܶܐ܆ ܘܺܐܝܬܶܝܗ̇ ܠܘܳܬܗܽܘܢ ܐܳܦ ܟܰܕ ܣܺܝܡܺܝܢ ܒܓܰܘ ܩܰܒܪ̈ܶܐ܆ ܒܳܗ̇ ܚܳܝܪܐ ܗܰܝܡܳܢܽܘܬܐ. ܘܰܡܦܺܝܣܐ ܠܡܺܝ̈ܬܶܐ ܐܰܝܟ ܕܰܠܚܰܝ̈ܶܐ܆ ܘܰܡܡܰܠܠܐ ܥܰܡ ܫܰܬܺܝ̈ܩܶܐ ܐܰܝܟ ܕܥܰܡ ܡ̈ܰܠܳܠܶܐ. ܫܳܠܚܐ ܓܶܝܪ ܥܰܝܢܐ ܕܗܰܝܡܳܢܽܘܬܐ ܚܙܳܬܐ ܕܟܽܘܠܗܶܝܢ ܡܶܬܚܰܙܝ̈ܳܢܝܳܬܐ܇ ܘܠܳܒܫܐ ܚܙܳܬܐ ܟܣܺܝܬܐ ܕܟܽܘܠܗܶܝܢ ܪ̈ܽܘܚܳܢܝܳܬܐ. ܘܰܒܟܽܠ ܡܶܕܶܡ ܕܺܐܝܬܰܘܗܝ ܠܓܰܘ ܡܶܢ ܦܰܓܪܐ. ܒܶܗ ܡܶܬܬܙܺܝܥܐ. ܩܳܐܶܡ ܓܶܝܪ ܒܰܪܢܳܫܐ ܒܚܰܕ ܐܰܬܪܐ ܘܡܶܬܒܰܩܶܐ ܒܰܐܚܪܺܢܐ. ܡܕܰܝܰܪ ܒܥܳܠܡܐ ܬܰܚܬܳܝܐ ܒܰܦܓܰܪ܆ ܘܥܳܡܰܪ ܒܗܰܝܡܳܢܽܘܬܗ ܒܥܳܠܡܐ ܥܶܠܳܝܐ.","english":"and from every place where it desires, it reveals the benefits. Faith brings near the bones of the saints, and instead of the dead, it sees life in them. And it speaks with them as with the living, and it persuades them concerning the face of their needs. For faith reveals the hidden things, that when it is necessary to take from Jacob the bundle of questions, and it persuades him that through your mediation I shall receive this gift, while it does not look upon that which is cut off from life, and is silent from speech, and has ceased from voice, and is null from movement, and the memory of all the motions of nature is lost. For it is not in the order of these that it seeks to have a mediator. For it knows that in its nature, not only in his death, but not even in his life does he suffice for this, that he might be a mediator between the Creator and his creatures. But in that which is above nature, and from the power of Christ it is mingled with the saints, and it is with them even when they are placed in tombs, in that faith looks. And it persuades the dead as if they were living, and it speaks with the silent as if with speakers. For the eye of faith strips away the sight of all visible things, and puts on the hidden vision of all spiritual things. And in everything that is within, apart from the body, it is moved. For the mind stands in one place and is revealed in another. It dwells in the lower world in the body, and abides in its faith in the upper world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܦܺܝܣܐ ܠܡܺܝ̈ܬܶܐ ܐܰܝܟ ܕܰܠܚܰܝ̈ܶܐ","severity":"info","text":"Faith is said to 'persuade the dead as if they were living,' a paradoxical claim that faith overcomes the natural boundary between life and death, treating the departed as present and responsive.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term ܗܰܝܡܳܢܽܘܬܐ (haymānūṯā) denotes 'faith' as an active, visionary power, not mere belief; here it is personified as an agent that reveals hidden realities and mediates between the visible and invisible worlds.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܳܗܽܘܒܐ ܕܫ̈ܶܐܠܳܬܐ","severity":"info","text":"The reference to 'Jacob the bundle of questions' likely alludes to the biblical patriarch Jacob (Gen 32:24–32), whose wrestling with an angel or God is interpreted as a model of faith’s persuasive power over hidden mysteries.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܶܨܥܳܝܐ","severity":"info","text":"The concept of a 'mediator' (ܡܶܨܥܳܝܐ) between Creator and creatures reflects Philoxenos’s Christological emphasis: only Christ, through his power mingled with the saints, can serve as such, not any natural being.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܒܟܽܠ ܡܶܕܶܡ ܕܺܐܝܬܰܘܗܝ ܠܓܰܘ ܡܶܢ ܦܰܓܪܐ","severity":"info","text":"This passage concludes a narrative sequence contrasting faith’s operation with natural limitations: faith moves in the inner, spiritual realm beyond the body, mirroring the earlier contrast between the soul’s divided vision and faith’s unified sight.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܢ ܟܽܠ ܐܰܝܟܐ ܕܨܳܒܝܐ ܝܽܘܬܪ̈ܳܢܶܐ ܡܟܰܢܫܐ","severity":"caution","text":"The opening phrase 'from every place where it desires, it reveals the benefits' is ambiguous: the subject of 'desires' could be faith or the soul; the English draft takes faith as the subject, but the Syriac allows either reading.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'desires' (ܨܳܒܝܐ) in the first clause is ambiguous: it may be faith or the soul; the translation assumes faith.","The phrase 'bundle of questions' (ܫ̈ܶܐܠܳܬܐ) may refer to a specific exegetical tradition about Jacob, but the exact reference is unclear."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܫܳܡܥܐ ܗܰܝܡܳܢܽܘܬܐ ܥܰܠ ܩܝܳܡܬܐ ܕܡܺܝ̈ܬܶܐ܆ ܘܥܰܠ ܚܽܘܕܳܬܐ ܕܦܰܓܪ̈ܶܐ ܐܢܳܫܳܝ̈ܶܐ܆ ܘܰܐܝܟ ܗܰܘ ܕܡܶܢ ܟܰܕܽܘ ܩܳܡܘ ܘܶܐܬܚܰܕܰܬܘ܆ ܗܳܟܰܢܐ ܚܳܫܒܐ. ܩܰܒܠܰܬ ܡܽܘܠܟܳܢܐ ܥܰܠ ܥܳܠܡܐ ܕܚܰܝ̈ܶܐ܆ ܘܥܰܠ ܡܰܠܟܽܘܬܐ ܕܢܽܘܗܪܐ܆ ܘܥܰܠ ܐܰܬܪ̈ܰܘܳܬܐ ܕܫܽܘܒܚܐ܆ ܘܥܰܠ ܒܽܘܣ̈ܳܡܶܐ ܪ̈ܽܘܚܳܢܶܐ܆ ܘܥܰܠ ܛܰܥ̈ܡܳܬܐ ܕܛܽܘܒ̈ܶܐ܆ ܘܥܰܠ ܦܽܘܫܳܩܐ ܕܐܪ̈ܳܙܶܐ܆ ܘܥܰܠ ܗܳܝ ܕܢܶܗܘܶܐ ܒܰܕܡܽܘܬܐ ܕܡܰܠܰܐܟ̈ܶܐ܆ ܘܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܕܫܶܡܥܰܬ. ܫܰܪܺܝܪ̈ܳܬܐ ܚܫܺܝ̈ܒܳܢ ܠܳܗ̇. ܡܶܨܥܳܝܬܐ ܓܶܝܪ ܐܺܝܬܶܝܗ̇ ܗܰܝܡܳܢܽܘܬܐ܇ ܒܰܝܢܳܬ ܗܳܠܶܝܢ ܕܰܥܒܰܪ ܠܗܳܠܶܝܢ ܕܰܥܬܺܝ̈ܕܳܢ܇ ܐܰܝܠܶܝܢ ܓܶܝܪ ܕܰܗܘ̈ܰܝ ܡܶܢ ܩܕܳܡܰܝܢ܆ ܘܰܐܝܠܶܝܢ ܕܰܥܬܺܝ̈ܕܳܢ ܕܢܶܗܘܝܳܢ ܡܶܢ ܒܳܬܪܰܢ܆ ܕܟܽܘܠܗܶܝܢ ܒܗܰܝܡܳܢܽܘܬܐ ܡܩܰܒܠܺܝܢ ܚܢܢ ܝܽܘܠܦܳܢܗܶܝܢ. ܐܰܝܟ ܗܳܝ ܕܰܐܡܺܝܪܐ ܡܶܢ ܦܰܘܠܳܘܣ. ܕܰܒܗܰܝܡܳܢܽܘܬܐ ܡܶܣܬܰܟܠܺܝܢܰܢ ܕܶܐܬܬܰܩܰܢܘ ܥ̈ܳܠܡܶܐ ܒܡܶܠܬܐ ܕܰܐܠܳܗܐ. ܘܡܶܢ ܐܰܝܠܶܝܢ ܕܠܳܐ ܡܶܬܚ̈ܰܙܝܳܢ. ܗ̈ܘܰܝ ܗܳܠܶܝܢ ܕܡܶܬܚ̈ܰܙܝܳܢ. ܐܶܢ ܓܶܝܪ ܗܰܝܡܳܢܽܘܬܐ ܠܐ ܩܢܶܐ ܒܰܪ ܐܢܳܫܐ܆ ܡܨܶܐ ܗ̣ܘ ܕܰܢܕܰܓܶܠ ܟܽܘܠܗܶܝܢ ܐܰܝܠܶܝܢ ܕܰܪ̈ܫܺܝܡܳܢ ܒܰܟܬܳܒ̈ܶܐ ܩܰܕܺܝ̈ܫܶܐ. ܘܢܺܐܡܰܪ ܥܰܠ ܟܽܘܠܗܶܝܢ ܟܰܣ̈ܝܳܬܐ܆ ܗܳܠܶܝܢ ܕܗܶܢܶܝܢ ܐܺܝܬܰܝܗܶܝܢ ܒܰܫܪܳܪܐ܆ ܕܳܐܦ ܠܐ ܐܺܝܬܰܝܗܶܝܢ. ܘܡܶܛܽܠ ܗܳܝ ܕܠܐ ܡܶܬܚ̈ܰܙܝܳܢ܆ ܠܰܝܬ ܠܶܗ ܡܰܟܣܳܢܽܘܬܐ ܩܰܪܺܝܒܬܐ ܠܦܽܘܠܳܓܐ. ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ. ܐܳܦ ܠܐ ܥܰܠ ܣܳܗܕܽܘܬܐ ܣܢܺܝܩܐ܇ ܕܡܶܢܳܗ̇ ܬܶܫܬܰܪܰܪ ܒܗܰܘ ܡܶܕܶܡ ܕܫܳܡܥܐ. ܬܰܚܘܝ̈ܳܬܐ ܓܶܝܪ ܘܣܳܗܕܘ̈ܳܬܐ ܠܺܝܕܰܥܬܐ ܡܶܬܒܰܥ̈ܝܳܢ. ܘܠܰܐܝܢܐ ܕܨܳܒܶܐ ܕܢܶܚܙܶܐ ܘܰܢܓܽܘܫ ܘܟܶܢ ܢܰܫܰܪ. ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ. ܠܰܘ ܡܶܢ ܬܶܕܡܪ̈ܳܬܳܐ ܗ̣ܝ.","english":"Faith hears about the resurrection of the dead, and about the renewal of corruptible bodies, and just as if they had already risen and been renewed, so it thinks. It has received promises concerning the world of the living, and concerning the kingdom of light, and concerning the regions of glory, and concerning spiritual delights, and concerning the tastes of blessings, and concerning the interpretation of mysteries, and concerning that which is in the likeness of angels, and all these things which it has heard, it considers to be true. For faith is a mediator, it seeks those things which have passed for those things which are future. For those things which were before, and those things which are future which will be after, all of them receive their instruction through faith. As it is said by Paul, that through faith it is understood that worlds were established by the word of God, and from those things which are not seen, those things which are seen come to be. For if faith did not stand by a person, he would be able to deny all those things which are described in the holy scriptures, and to say concerning all of them that they are hidden things, those which truly exist, that they do not even exist. And because they are not seen, he has no close acquaintance with argument. For faith does not even need testimony, that it might be confirmed by it in that which it hears. For demonstrations and testimonies are required for knowledge, and for one who wishes to see and touch and also to feel. For faith is not from wonders.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymanutha, here consistently rendered 'faith', carries the sense of trust and assent, not merely belief. Philoxenos uses it as an epistemic mediator between past and future.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul likely echoes Hebrews 11:3 or a similar passage on faith as the foundation of understanding unseen realities. The phrase 'worlds were established by the word of God' may allude to 2 Peter 3:5-6 or a patristic commonplace.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܥܳܝܬܐ","severity":"info","text":"Philoxenos calls faith a 'mediator' (mesʿayta), a term with Christological resonance in Syriac tradition, often applied to Christ as mediator. Here it is transferred to faith as an intermediary faculty.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in the discourse: after listing faith's objects (resurrection, kingdom, etc.), Philoxenos argues that faith requires no empirical proof, contrasting it with knowledge and sense perception.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase 'ܕܶܐܬܬܰܩܰܢܘ ܥ̈ܳܠܡܶܐ' (worlds were established) is ambiguous: it may refer to the creation of the cosmos or to the ordering of ages. The English draft takes it as 'worlds' but 'ages' is also possible.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܶܐܬܬܰܩܰܢܘ ܥ̈ܳܠܡܶܐ' could mean 'worlds were established' or 'ages were ordered'; the English draft opts for 'worlds'.","The reference to Paul is not a direct quotation; the source is unclear."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܕܰܐܝܟܰܢܐ ܕܰܐܠܳܗܐ ܠܐ ܣܢܺܝܩ ܕܰܒܝܰܕ ܚܰܝ̈ܠܶܐ ܘܬܶܕܡܪ̈ܳܬܐ ܢܩܰܒܶܠ ܦܝܳܣܐ܆ ܥܰܠ ܐܰܝܠܶܝܢ ܕܰܥܬܺܝ̈ܕܳܢ ܕܢܶܗ̈ܘܝܳܢ ܡܶܢܗ܆ ܕܽܟܠ ܡܶܕܶܡ ܓܠܶܐ ܘܕܰܢܺܝܚ ܠܺܝܕܰܥܬܗ ܡܩܰܕܰܡܬܐ܆ ܗܳܟܰܢܐ ܐܳܦܠܐ ܗܰܝܡܳܢܽܘܬܐ ܣܢܺܝܩܐ ܥܰܠ ܬܶܕܡܪ̈ܳܬܐ. ܕܰܐܝܟܰܢܐ ܓܶܝܪ ܣܢܺܝܩܐ ܥܰܠ ܗܰܘ ܡܶܕܶܡ ܕܗܺܝ ܥܳܒܕܐ. ܗܳܐ ܓܶܝܪ ܚܰܝ̈ܠܶܐ ܘܳܐܬܘ̈ܳܬܐ ܘܬܶܕܡܪ̈ܳܬܐ܆ ܘܟܽܘܠܗܶܝܢ ܕܰܐܝܟ ܗܳܠܶܝܢ܆ ܡܶܢ ܗܰܝܡܳܢܽܘܬܐ ܗܳܘ̈ܝܳܢ. ܘܰܐܝܟܰܢܐ ܡܳܕܶܝܢ ܡܶܣܬܰܢܩܐ ܥܰܠ ܗܰܘ ܡܶܕܶܡ ܕܗܺܝ ܥܳܒܕܐ܇ ܕܡܶܢ ܣܳܗܕܽܘܬܗ ܬܶܫܬܰܪܰܪ ܒܟܰܣܝ̈ܳܬܐ. ܒܗܳܝ ܓܶܝܪ ܕܡܽܘܬܐ ܕܠܳܐ ܣܢܺܝܩ ܐܰܠܳܗܐ ܥܰܠ ܥܒ̈ܳܕܰܘܗܝ. ܒܳܗ̇ ܒܰܕܡܽܘܬܐ ܐܳܦ ܠܐ ܗܰܝܡܳܢܽܘܬܐ ܣܢܺܝܩܐ ܥܰܠ ܬܶܕܡܪ̈ܳܬܐ ܕܡܶܢܳܗ̇ ܡܶܬܥܰܒܕܳܢ. ܠܐ ܓܶܝܪ ܣܢܺܝܩܐ ܗܰܝܡܳܢܽܘܬܐ ܥܰܠ ܡܶܕܶܡ. ܠܐ ܥܰܠ ܚܙܳܝܐ܆ ܠܐ ܥܰܠ ܓܶܫܬܐ܆ ܠܐ ܥܰܠ ܐܳܬܘ̈ܳܬܐ ܘܬܶܕܡܖ̈ܳܬܐ܆ ܠܳܐ ܥܰܠ ܦܝ̈ܳܣܶܐ ܘܣܳܗܕ̈ܘܳܬܐ. ܐܶܠܐ ܒܰܠܚܽܘܕ ܥܰܠ ܫܶܡܥܐ ܕܡܶܠܬܐ ܕܰܐܠܳܗܐ. ܘܰܕܬܶܕܰܥ ܕܰܐܠܳܗܐ ܗܘ ܕܰܡܡܰܠܶܠ܆ ܘܒܰܪ ܫܳܥܬܶܗ ܡܩܰܒܠܐ ܘܠܳܐ ܡܶܬܦܰܠܓܐ. ܠܰܝܬ ܓܶܝܪ ܐܢܳܫ ܡܶܢ ܟܺܐܢ̈ܶܐ ܕܰܫܦܰܪ ܠܰܐܠܳܗܐ ܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ. ܐܰܝܟܰܢܐ ܕܣܳܗܕܐ ܡܰܠܦܳܢܽܘܬܗ ܕܦܰܘܠܳܘܣ. ܕܫܰܪܺܝ ܡܶܢ ܗܳܒܶܝܠ ܘܰܬܢܐ. ܘܰܢܚܶܬ ܟܽܠܗܽܘܢ ܒܺܐܝܕܐ ܒܺܐܝܕܐ܇ ܥܕܰܡܐ ܠܓܶܠܝܳܢܗ ܕܰܡܫܺܝܚܐ. ܘܚܰܘܺܝ ܕܟܽܠܗܽܘܢ ܒܗܰܝܡܳܢܽܘܬܐ ܫܦܰܪܘ ܠܰܐܠܳܗܐ. ܘܟܰܕ ܣܳܐܶܡ ܬܚܽܘܡܐ ܝܺܕܺܝܥܐ ܠܟܽܘܠܗܽܘܢ ܬܰܠܡܺܝܕ̈ܶܐ ܐܶܡܰܪ. ܕܰܕܠܳܐ ܗܰܝܡܳܢܽܘܬܐ ܠܐ ܡܶܫܟܰܚ ܐܢܳܫ ܫܳܦܰܪ ܠܰܐܠܳܗܐ. ܘܬܽܘܒ ܐܶܡܰܪ.","english":"just as God has no need of powers and wonders to accept a promise concerning those things that are about to happen, because everything is revealed and clear to his knowledge from the beginning, so too faith has no need of wonders. For just as he has no need of that which he himself does, so indeed powers, signs, and wonders, and all things like them, come from faith. And just as it is not fitting that a demand be made for that which it itself does, so that its testimony might be confirmed by hidden things, for in the same way that God has no need of his own works, in that same way faith also has no need of the wonders that are wrought by it. For faith has need of nothing: not of sight, not of touch, not of signs and wonders, not of promises and testimonies, but only of the hearing of the word of God, and of knowing that it is God who speaks, and it accepts immediately and does not dispute. For there is no one who can please God apart from faith, as the teaching of Paul testifies, who began from Abel and came down through all of them, one after another, until the revelation of Christ, and showed that all of them pleased God through faith. And when he set a known limit for all the disciples, he said that without faith no one can please God. And again he said.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܰܐܝܟܰܢܐ ܕܰܐܠܳܗܐ ܠܐ ܣܢܺܝܩ","severity":"info","text":"The passage draws an analogy between God's self-sufficiency and faith's independence from external proofs, emphasizing that faith relies solely on hearing God's word.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term ܗܰܝܡܳܢܽܘܬܐ (haymānūṯā) denotes 'faith' as an act of trust and assent, distinct from intellectual knowledge or sensory evidence.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul's teaching that faith is necessary to please God echoes Hebrews 11, which lists figures from Abel to Christ as exemplars of faith.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܢ ܗܳܒܶܝܠ ܘܰܬܢܐ","severity":"info","text":"The mention of Abel and the sequence of biblical figures reflects a common patristic typology, used to demonstrate the primacy of faith across salvation history.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage functions as a theological argument within the discourse, contrasting God's omniscience with faith's simplicity, and concluding with a scriptural proof from Paul.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܶܢ ܗܳܒܶܝܠ ܘܰܬܢܐ' could be read as 'from Abel and onward' or 'from Abel and came down'; the translation takes it as a sequential list."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܕܰܒܗܰܝܡܳܢܽܘܬܐ ܡܺܝܬܘ ܗܳܠܶܝܢ ܟܽܘܠܗܽܘܢ ܘܠܳܐ ܢܣܰܒܘ ܡܽܘܠܟܳܢܰܝ̈ܗܽܘܢ ܡܶܛܽܠ ܕܰܐܠܳܗܐ ܩܰܕܶܡ ܚܳܪ ܒܥܽܘܕܪܳܢܰܢ ܕܺܝܠܰܢ܆ ܕܠܳܐ ܒܶܠܥܳܕܰܝܢ ܢܶܬܓܰܡܪܽܘܢ. ܥܕܰܡܐ ܓܶܝܪ ܠܥܽܘܢܕܳܢܗܘܢ ܐܰܝܟ ܡܶܠܬܗ ܕܰܫܠܺܝܚܐ܆ ܟܽܠܶܗ ܙܰܒܢܐ ܕܚܰܝ̈ܰܝܗܘܢ܆ ܗܰܝܡܳܢܽܘܬܐ ܠܗܽܘܢ ܠܳܘܝܐ ܗܘܳܬ. ܘܒܳܗ̇ ܥܒܰܕܘ ܚܰܝ̈ܠܶܐ܇ ܟܰܕ ܐܺܝܬܰܝܗܽܘܢ ܒܓܰܘ ܥܳܠܡܐ. ܘܒܳܗ̇ ܣܰܒܰܪܘ ܘܣܰܟܺܝܘ ܕܰܢܩܰܒܠܽܘܢ ܡܽܘܠܟ̈ܳܢܶܐ ܕܰܥܬܺܝ̈ܕܺܝܢ܇ ܘܰܕܢܶܣܒܽܘܢ ܡܶܕܶܡ ܕܶܐܫܬܰܘܕܺܝ ܠܗܽܘܢ܆ ܗܰܘ ܕܰܢܦܰܩܘ ܒܳܬܰܪ ܡܶܠܬܶܗ. ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ ܐܰܪܥܐ ܗ̣ܝ ܕܰܡܩܰܒܠܐ ܙܰܪܥܐ ܕܡܶܠܬܶܗ ܕܰܐܠܳܗܐ. ܘܰܐܝܟ ܕܒܰܛܺܝܠ ܙܰܪܥܶܗ ܕܰܐܟܳܪܐ ܡܶܢ ܥ̈ܰܠܠܳܬܐ܆ ܐܶܢ ܠܰܝܬ ܠܶܗ ܚܰܩܠܐ܆ ܗܳܟܰܢܐ ܒܰܛܺܝܠܐ ܠܘܳܬܰܢ ܡܶܠܬܶܗ ܕܰܐܠܳܗܐ ܡܶܢ ܝܽܘܬܪ̈ܳܢܶܐ ܪ̈ܽܘܚܳܢܶܐ܇ ܐܶܢ ܠܰܝܬ ܐܰܪܥܐ ܕܗܰܝܡܳܢܽܘܬܐ ܕܰܡܩܰܒܠܳܐ ܠܳܗ̇. ܘܰܐܝܟ ܥܰܝܢܐ ܬܽܘܒ ܠܫܶܡܫܳܐ܆ ܗܳܟܰܢܐ ܡܩܰܒܶܠ ܚܙܳܝܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܇ ܢܽܘܗܪܳܐ ܪܽܘܚܳܢܐ ܕܦܽܘܩܕ̈ܳܢܰܘܗܝ ܕܰܡܫܺܝܚܐ. ܘܰܐܟܙܢܐ ܕܢܽܘܗܪܶܗ ܕܫܶܡܫܐ ܟܰܕ ܡܚܰܘܝܳܢܐ ܗ̣ܘ ܕܟܽܘܠ ܡܶܕܶܡ܆ ܠܐ ܡܶܬܚܙܶܐ ܒܶܗ ܡܶܕܶܡ ܒܶܠܥܳܕ ܥܰܝܢܐ ܡܩܰܒܠܳܢܺܝܬܶܗ. ܗܳܟܰܢܐ ܐܳܦ ܦܽܘܩܕܳܢܶܗ ܕܰܐܠܳܗܐ܇ ܟܰܕ ܥܳܒܽܘܕܐ ܗܘ ܕܟܽܘܠ ܡܶܕܶܡ܇ ܠܳܐ ܡܶܫܬܰܪܰܪ ܠܘܳܬܰܢ ܒܶܠܥܳܕ ܡܶܢ ܗܰܝܡܳܢܽܘܬܐ. ܢܰܗܺܝܪܐ ܗܘ ܓܶܝܪ ܫܶܡܫܐ ܒܰܟܝܳܢܗ. ܘܚܰܝܠܬܳܢܝܳܐ ܡܶܠܰܬ ܐܰܠܳܗܐ ܒܳܐܡܽܘܪܳܗ̇. ܐܶܠܐ ܐܰܝܟ. ܕܡܶܬܡܰܣܟܰܢ ܢܽܘܗܪܳܐ ܕܰܟܝܳܢܶܗ ܕܫܶܡܫܳܐ ܠܘܳܬ ܥܰܝ̈ܢܶܐ ܣܰܡܝ̈ܳܬܐ: ܘܡܶܕܶܡ ܠܐ ܡܚܰܘܶܐ܆ ܗܳܟܰܢܐ ܡܶܣܬܒܰܪ ܕܰܡܚܺܝܠ ܦܽܘܩܕܳܢܶܗ ܕܰܐܠܳܗܐ܇ ܒܓܰܘ ܢܰܦܫܐ ܕܗܰܝܡܳܢܽܘܬܐ ܠܰܝܬ ܒܗ̇. ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ ܥܰܝܢܐ ܗ̣ܝ ܦܳܪܽܘܫܬܐ.","english":"of faith they died, these ones, all of them, and they did not receive the crowns of their martyrdom, because God first looked upon the service of their faith, that it was not completed without them. For until the consummation of their service, according to the word of the Apostle, the entire time of their lives, faith was with them. And by it they performed mighty deeds, while they were within the world. And by it they hoped and expected that they would receive the crowns that are to come, and that they would obtain that which was promised to them, that which they went out after his word. For faith is the earth that receives the seed of the word of God. And just as the seed of the farmer is wasted along with his labors if he has no field, so too the word of God is wasted along with spiritual benefits if there is no earth of faith to receive it. And just as the eye is again for the sun, so too the sight of faith receives the spiritual light of the commandments of Christ. And just as the light of the sun, while it is that which reveals everything, is not seen in it except by the eye that receives it, so too the commandment of God, while it is that which accomplishes everything, is not established with us except through faith. For the sun is clear in its own nature, and the word of God is powerful in its own utterance. But just as the light of the sun’s nature is useless to blind eyes and reveals nothing, so too the commandment of God is considered weak within a soul in which there is no faith. For faith is the discerning eye.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā, here translated 'faith,' carries the sense of trust and fidelity, central to Philoxenos’s argument that faith precedes and enables all spiritual perception.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܠܬܶܗ ܕܰܫܠܺܝܚܐ","severity":"info","text":"The phrase 'word of the Apostle' likely refers to Paul, possibly echoing 1 Corinthians 15 or Romans, where faith is linked to the completion of service and the hope of future reward.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܰܝܢܐ ܬܽܘܒ ܠܫܶܡܫܳܐ","severity":"info","text":"The analogy of the eye to the sun, and faith to spiritual light, parallels a common patristic trope (e.g., in Evagrius and Pseudo-Macarius) where faith is the receptive organ for divine illumination.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained analogy: faith as earth for seed (word of God) and as eye for light (commandments of Christ), reinforcing the earlier claim that faith precedes wonders.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܽܘܠܟ̈ܳܢܶܐ ܕܰܥܬܺܝ̈ܕܺܝܢ","severity":"info","text":"The 'crowns that are to come' alludes to martyrdom and eschatological reward, a theme in early Syriac literature where faith sustains hope for future glory despite present suffering.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܒܗܰܝܡܳܢܽܘܬܐ ܡܺܝܬܘ","severity":"caution","text":"The phrase 'of faith they died' is ambiguous: it may mean they died because of their faith (i.e., as martyrs) or that their death was characterized by faith. The context supports the former, as they receive crowns.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'of faith they died' could be read as 'they died because of faith' (martyrdom) or 'they died in a state of faith'; the context of receiving crowns favors the former.","The identity of 'the Apostle' is not specified; it is conventionally understood as Paul, but the text does not name him."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܕܰܠܟܽܘܠ ܡܶܕܶܡ ܚܳܙܝܐ. ܘܰܐܝܟ ܕܺܐܝܬܰܘܗܝ ܡܶܬܒܰܩܝܐ ܒܗ. ܘܡܶܛܽܠ ܕܰܙܥܽܘܪ̈ܝܳܢ ܠܰܚܙܳܝܳܗ̇ ܡܶܬܚܰܙܝ̈ܳܢܝܳܬܐ܆ ܫܳܒܩܐ ܠܗܶܝܢ ܘܒܰܐܝܠܶܝܢ ܕܠܳܐ ܡܶܬܚܰܙ̈ܝܳܢ ܚܳܝܪܐ. ܘܒܰܐܝܠܶܝܢ ܕܰܠܥܶܠ ܡܶܢ ܟܝܳܢܐ. ܘܰܠܥܶܠ ܡܶܢ ܪܶܓܫܳܐ ܐܶܢܶܝ̈ܢ܆ ܒܗܶܝܢ ܡܶܬܒܰܩܝܐ. ܘܰܠܗܶܝܢ ܡܶܫܬܰܘܕܥܐ. ܡܶܢ ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ ܐܶܬܬܣܺܝܡ ܠܰܢ ܐܳܦ ܫܡܐ. ܡܶܛܽܠ ܕܗܺܝ ܐܰܘܠܶܕܬܰܢ ܡܶܢ ܛܳܥܝܽܘܬܐ ܠܺܐܝܕܰܥܬܐ ܕܰܐܠܳܗܐ. ܘܥܰܠ ܗܳܕܶܐ ܟܽܠ ܐܰܝܢܐ ܕܡܶܬܩܰܪܰܒ ܠܰܡܫܺܝܚܐ ܘܡܶܬܬܰܠܡܰܕ ܠܰܣܒܰܪܬܶܗ܆ ܫܡܶܗ ܡܶܢ ܗܰܝܡܳܢܽܘܬܐ ܢܳܣܶܒ. ܘܡܶܬܟܰܢܶܐ ܡܗܰܝܡܢܐ. ܡܶܛܽܠ ܓܶܝܪ ܕܗܰܝܡܳܢܽܘܬܐ ܗ̣ܝ ܐܶܡܰܢ ܘܡܰܘܠܕܳܢܺܝܬܰܢ܆ ܫܰܦܺܝܪ ܡܶܢ ܫܡܳܗ̇ ܕܗܳܝ ܕܰܐܘܠܶܕܬܰܢ ܡܶܫܬܰܡܗܺܝܢ ܚܢܢ. ܘܗܳܢܰܘ ܕܽܘܡܳܪܐ܇ ܕܰܥܕܰܡܐ ܠܰܐܝܟܐ ܡܛܳܬ ܪܰܒܽܘܬܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܕܰܐܝܟ ܕܡܶܢ ܫܡܐ ܕܰܐܠܳܗܐ ܘܕܰܡܫܺܝܚܗ܆ ܢܶܫܬܰܡܗܽܘܢ ܐܳܦ ܡܶܢܳܗ̇. ܒܢ̈ܰܝ ܐܢܳܫܐ. ܡܶܢ ܫܡܶܗ ܓܶܝܪ ܕܰܐܠܳܗܐ. ܐܰܠܳܗ̈ܳܝܶܐ ܡܶܬܩܪܶܝܢ ܚܢܢ ܘܡܶܢ ܫܡܶܗ ܕܰܡܫܺܝܚܐ. ܡܫܺܝ̈ܚܳܝܶܐ ܡܶܫܬܰܡܗܺܝܢ ܚܢܢ. ܘܡܶܢ ܫܡܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ ܡܗܰܝܡ̈ܢܶܐ ܡܶܬܟܰܢܶܝܢ ܚܢܢ. ܗܳܢܰܘ ܓܝܪ ܫܡܳܐ ܕܰܦܪܰܫ ܠܰܢ ܡܶܢ ܟܽܠܗܶܝܢ ܕܶܚ̈ܠܳܬܐ܇ ܘܰܡܢܰܟܪܶܐ ܠܰܢ ܡܶܢ ܟܽܘܠܗܽܘܢ ܝܽܘܠܦ̈ܳܢܶܐ ܕܛܳܥܝܽܘܬܐ. ܠܰܝܬ ܓܶܝܪ ܐܢܳܫ ܕܡܶܬܩܪܶܐ ܡܗܰܝܡܢܐ܆ ܐܶܠܐ ܐܶܢ ܒܰܠܚܽܘܕ ܐܰܝܢܐ ܕܶܐܬܺܝܠܶܕ ܡܶܢ ܗܰܝܡܳܢܽܘܬܐ ܫܰܪܺܝܪܬܐ܇ ܘܗܺܝ ܐܺܝܬܶܝܗ̇ ܐܶܡܶܗ ܘܰܡܪܰܒܝܳܢܺܝܬܐ.","english":"who sees everything, and is revealed in it as it is. And because the visible things are small in their visibility, it leaves them and looks to those that are invisible, and to those that are above nature, and above the senses of the body, in which it is revealed and to which it is known. For by faith a name was also given to you, because it gave birth to you from error to the knowledge of God. And on this account, every person who approaches Christ and learns his gospel receives his name from faith and is called a believer. For because faith is the mother and genetrix, it is fitting that from her name those whom she bore are named. And this is the mystery, that to the extent that the greatness of faith reached, just as from the name of God and of his Christ they were named, so also from her. For from the name of God, they are called godly, and from the name of Christ, they are called Christians, and from the name of faith, they are called believers. For this is the name that distinguishes you from all other cults and separates you from all the teachings of error. For there is no person who is called a believer except only one who is born from true faith, and she is his mother and nurturer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā, here translated 'faith', carries the sense of both belief and the act of giving birth to knowledge, as Philoxenos plays on its etymology to link it with ܐܶܡܰܥ (emmaʿ, 'mother').","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Philoxenos contrasts 'faith' with 'error' (ܛܳܥܝܽܘܬܐ, ṭāʿyūṯā), a standard pairing in Syriac ascetical and polemical literature, where error is the state of ignorance from which faith delivers the believer into knowledge of God.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The naming pattern—'godly' from God, 'Christian' from Christ, 'believer' from faith—echoes a common Syriac homiletic trope, found also in Jacob of Serugh, where the believer's identity is derived from the object of devotion.","cites":[],"named_sources":["Jacob of Serugh"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic argument: faith as mother (lines 1–6) → naming from faith (lines 7–12) → naming from God and Christ (lines 13–16) → return to faith as mother and sole source of the name 'believer' (lines 17–20).","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܽܘܡܳܪܐ","severity":"caution","text":"The Syriac word ܕܽܘܡܳܪܐ (dumārā) is rendered 'mystery' in the draft, but it can also mean 'type' or 'symbol'. The sense here is that the naming pattern is a typological mystery, not a hidden ritual secret.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܰܠܟܽܘܠ ܡܶܕܶܡ ܚܳܙܝܐ' (who sees everything) could refer to faith personified or to God; the context favors faith as the subject of the preceding sentence.","The clause 'ܘܰܠܥܶܠ ܡܶܢ ܟܝܳܢܐ' (above nature) may be read as a description of the invisible objects of faith, not of faith itself."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܶܛܽܠ ܓܶܝܪ ܕܟܽܠܶܗ ܝܽܘܠܦܳܢܰܢ ܒܣܰܒܪܐ ܕܰܐܝܠܶܝܢ ܕܰܥܬܺܝ̈ܕܳܢ ܚܳܐܰܪ܆ ܘܰܠܣܽܘܟܳܝܐ ܕܠܳܐ ܡܶܬܚܰܙ̈ܝܳܢܝܳܬܐ ܡܶܬܒܰܠܰܩ܆ ܘܠܐ ܓܰܠܝ̈ܳܢ ܘܺܐܝܕ̈ܺܝܥܳܢ ܠܪ̈ܶܓܫܶܐ ܦܰܓܪ̈ܳܢܶܐ ܗܳܠܶܝܢ܆ ܕܰܠܗܶܝܢ ܐܶܬܬܰܠܡܰܕܢ ܚܢܢ܆ ܫܰܦܺܝܪ ܡܶܛܽܠ ܗܳܠܶܝܢ ܐܶܬܩܪܺܝܢܰܢ ܡܗܰܝܡ̈ܢܶܐ. ܡܶܛܽܠ ܕܰܒܗܰܝܡܳܢܽܘܬܐ ܩܳܐܶܡ ܣܰܒܪܐ ܕܟܽܘܠܗܶܝܢ ܛܳܒ̈ܳܬܰܢ. ܘܶܐܢ ܬܶܫܬܩܶܠ ܗܰܝܡܳܢܽܘܬܐ ܡܶܢ ܡܨܰܥܬܐ܆ ܘܠܐ ܚܕܐ ܡܶܢ ܗܳܠܶܝܢ ܕܺܝܠܰܢ ܡܶܬܗܰܝܡܢܐ. ܗܳܐ ܓܶܝܪ ܐܶܢ ܐܪ̈ܳܙܺܝܢ ܕܰܬܢܳܢ. ܘܶܐܢ ܛܳܒ̈ܳܬܐ ܕܰܠܗܰܠ ܡܠܺܝ̈ܟܳܢ ܠܰܢ܆ ܗܰܝܡܳܢܽܘܬܐ ܗ̣ܝ ܐܳܚܘܕܬܗܶܝܢ ܘܰܡܢܰܛܪܳܢܺܝܬܗܶܝܢ. ܟܽܘܠܗܽܘܢ ܓܶܝܪ ܪ̈ܳܐܙܶܐ ܕܬܶܫܡܶܫܬܐ ܕܥܺܕܬܐ܆ ܐܶܢ ܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ ܐܢܳܫ ܒܥܰܝ̈ܢܶܐ ܕܦܰܓܪܐ ܢܶܬܒܰܩܶܐ ܒܗܽܘܢ܆ ܕܰܫܚܺܝ̈ܡܶܐ ܐܺܝܬܰܝܗܽܘܢ ܘܫܺܝ̈ܛܶܐ ܡܰܣܒܰܪ. ܘܡܶܬܚܰܙܝܳܢ ܗܳܠܶܝܢ ܕܥܳܠܡܐ ܒܒܰܪܳܝܽܘܬܗܶܝܢ܆ ܕܚܰܝܠܬܳܢܝܳܢ ܘܰܫܒܺܝܚܳܢ ܝܰܬܺܝܪ ܡܶܢ ܕܺܝܠܰܢ. ܗܳܐ ܓܶܝܪ ܠܘܳܬܰܢ ܡܶܣܟܺܢܽܘܬܐ܆ ܘܰܠܘܳܬ ܥܳܠܡܐ ܥܽܘܬܪܳܐ. ܠܘܳܬܰܢ ܫܺܝܛܽܘܬܐ. ܘܰܠܘܳܬܗ ܫܒܺܝܚܽܘܬܐ. ܠܘܳܬܰܢ ܡܰܟܺܝܟܽܘܬܐ. ܘܰܠܘܳܬܶܗ ܪܳܡܽܘܬܐ. ܠܘܳܬܰܢ ܫܚܺܝܡܽܘܬܐ. ܘܰܠܘܳܬܶܗ ܪܺܫܳܢܽܘܬܐ. ܠܘܳܬܰܢ ܡܣܰܪܩܽܘܬܐ. ܘܰܠܘܳܬܶܗ ܩܶܢ̈ܝܳܢܶܐ. ܠܘܳܬܰܢ ܟܰܦܢܐ. ܘܰܠܘܳܬܶܗ ܣܰܒܥܐ. ܠܘܳܬܰܢ ܣܽܘ̈ܢܩܳܢܶܐ. ܘܰܠܘܳܬܶܗ ܪ̈ܘܳܚܳܬܐ. ܠܘܳܬܰܢ ܐܽܘܠܨܳܢ̈ܶܐ. ܘܰܠܘܳܬܶܗ ܢܝ̈ܳܚܶܐ. ܠܘܳܬܰܢ ܫܽܘܥܒܳܕܐ. ܘܰܠܘܳܬܶܗ ܦܳܩܽܘܕܽܘܬܐ. ܠܘܳܬܰܢ ܐܽܘܪܚܐ ܐܰܠܺܝܨܬܐ܆ ܘܰܠܘܳܬܶܗ ܐܽܘܪܚܐ ܦܬܺܝܬܐ. ܠܘܳܬܰܢ ܚܰܕ ܠܒܽܘܫܐ ܕܰܡܬܰܚܰܡ ܒܦܽܘܩܕܳܢܐ܆ ܘܰܠܘܳܬܶܗ ܨܶܒ̈ܬܶܐ ܡܫܰܚ̈ܠܦܶܐ ܕܰܠܒܽܘ̈ܫܶܐ.","english":"For all teaching is based on the hope of those things that are to come, and is distributed to the hidden things that are not seen, and not to those that are manifest and known to the bodily senses, to which it is taught. Therefore it is fitting that these are called believers. For it is by faith that the hope of all good things stands. And if faith is taken away from the midst, not one of those things that are believed in is believed. For behold, whether the mysteries of the faith, or the good things that are promised to us, it is faith that holds them and preserves them. For all the mysteries of the service of the Church, if without faith they are examined by the eyes of the body, they appear to be base and foolish. And those things of the world appear in their outwardness, which are more powerful and glorious than they. For behold, with us is poverty, and with the world is wealth. With us is foolishness, and with it is glory. With us is humility, and with it is pride. With us is baseness, and with it is magnificence. With us is contempt, and with it is honor. With us is hunger, and with it is satiety. With us are afflictions, and with it are comforts. With us are torments, and with it are pleasures. With us is servitude, and with it is authority. With us is a narrow way, and with it is a broad way. With us is one garment that is worn out by command, and with it are changing desires for garments.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܰܒܪܐ","severity":"info","text":"The Syriac term ܣܰܒܪܐ (sabrā) is rendered 'hope' in the English draft, but in this context it carries the sense of confident expectation grounded in faith, not mere wish. Philoxenos uses it to link faith to eschatological anticipation.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in the narrative, employing a series of antithetical pairs (poverty/wealth, humility/pride, etc.) to contrast the believer's hidden, faith-based reality with the world's visible but deceptive goods. The structure mirrors Syriac poetic tradition.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Philoxenos here reflects the ascetic and monastic milieu of late fifth-century Syria, where renunciation of worldly values was a central theme. The contrast between 'narrow way' and 'broad way' echoes earlier Syriac literature on the spiritual path.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܽܘܪܚܐ ܐܰܠܺܝܨܬܐ","severity":"info","text":"The phrase 'narrow way' (ܐܽܘܪܚܐ ܐܰܠܺܝܨܬܐ) alludes to Matthew 7:14, where the narrow gate leads to life. Philoxenos adapts this to contrast the believer's disciplined life with the world's broad, easy path.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the phrase 'ܘܶܐܢ ܛܳܒ̈ܳܬܐ ܕܰܠܗܰܠ ܡܠܺܝ̈ܟܳܢ ܠܰܥ' is ambiguous: it may mean 'the good things that are promised to us' (as in the English draft) or 'the good things that are above us.' The reading affects the eschatological emphasis.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܰܠܗܰܠ ܡܠܺܝ̈ܟܳܢ ܠܰܥ' could be parsed as 'that are promised to us' or 'that are above us,' with implications for whether the goods are eschatological or transcendent.","The series of antithetical pairs may be a rhetorical amplification rather than a strict doctrinal list; the exact number and order vary in manuscripts."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܠܘܳܬܰܢ ܡܶܠܬܐ ܕܟܳܠܝܐ ܠܰܢ ܐܳܦ ܡܶܢ ܣܰܝܒܳܪܬܐ ܕܝܰܘܡܐ܆ ܘܰܠܘܳܬܶܗ ܣܺܝ̈ܡܳܬܐ ܕܰܡܟܰܢ̈ܫܳܢ ܠܕܳܪ̈ܶܐ ܘܠܰܫܢ̈ܰܝܳܐ܆ ܠܘܳܬܰܢ ܕܢܶܬܚܙܶܐ ܒܟܽܠܳܗ̇ ܒܰܣܝܽܘܬܐ ܘܫܺܝܛܽܘܬܐ܆ ܘܰܠܘܳܬܶܗ ܚܙܳܬܐ ܕܓܰܐܝܽܘܬܐ ܘܕܺܐܝܩܳܪܐ. ܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܘܕܰܐܟܘܳܬܗܶܝܢ܆ ܡܚܰܘܝܳܢ ܠܥܳܠܡܐ ܕܰܫܒܺܝܚ. ܘܰܡܝܰܬܰܪ ܒܟܽܠ ܡܶܕܶܡ ܡܶܢ ܗܳܠܶܝܢ ܕܺܝܠܰܢ. ܐܶܢ ܢܶܣܰܒ ܗܰܝܡܳܢܽܘܬܐ܆ ܗܳܝ ܕܺܐܝܬܶܝܗ̇ ܥܽܘܬܪܰܢ ܫܰܪܺܝܪܐ ܡܶܢ ܡܨܰܥܬܐ܆ ܐܰܝܟ ܕܳܐܦ ܡܰܠܦܳܢܰܢ ܦܰܘܠܳܘܣ ܥܰܠ ܗܳܕܐ ܣܗܶܕ ܒܡܶܠܬܶܗ܆ ܕܶܐܢ ܒܗܳܠܶܝܢ ܚܰܝ̈ܶܐ ܡܣܰܒܪܺܝܢܰܢ ܒܰܡܫܺܝܚܐ܆ ܕܳܘܶܝܢ ܚܢܢ ܗ̣ܘ ܡܶܢ ܟܽܠܗܘܢ ܒܢ̈ܰܝ ܐܢܳܫܐ. ܘܬܽܘܒ ܒܕܽܘܟܬܐ ܐܚܪܺܬܐ ܐܳܡܰܪ܆ ܕܰܚܢܰܢ ܣܰܟ̈ܠܶܐ ܡܶܛܽܠ ܡܫܺܝܚܐ܆ ܘܰܟܪ̈ܺܝܗܶܐ ܘܰܒܨܺܝܪ̈ܶܐ ܘܰܡܨܰܥܪ̈ܶܐ. ܘܰܕܡܶܕܶܡ ܠܰܝܬ ܠܰܢ. ܘܟܰܕ ܒܗܳܠܶܝܢ ܕܰܐܬܪܐ ܕܒܶܗ ܥܳܡܪܺܝܢ ܚܢܢ. ܡܶܕܶܡ ܠܐ ܩܢܶܝܢ ܚܢܢ܆ ܟܽܘܠ ܡܶܕܶܡ ܐܰܚܺܝܕܺܝܢ ܚܢܢ ܒܗ̇ܝ ܕܺܝܠܰܢ܆ ܐܰܝܟ ܡܶܠܬܶܗ ܬܽܘܒ ܕܺܝܠܶܗ ܕܰܫܠܺܝܚܐ .. ܕܟܰܕ ܡܶܕܶܡ ܠܰܝܬ ܠܰܢ܇ ܟܽܘܠ ܡܶܕܶܡ ܐܰܚܺܝܕܺܝܢ ܐܢܚܢܢ. ܘܰܐܝܟ ܕܒܰܦܣܺܝ̈ܩܳܬܐ܆ ܚܕܳܐ ܡܶܢ ܗܳܢܶܝܢ ܕܺܝܠܰܢ ܒܗܳܠܶܝܢ ܚܰܝ̈ܶܐ ܠܐ ܡܶܬܚܰܙܝܐ܆ ܒܶܠܥܳܕ ܥܰܝܢܳܐ ܕܗܰܝܡܳܢܽܘܬܐ܇ ܗܳܝ ܕܗܺܝ ܒܰܠܚܽܘܕ ܚܳܙܝܐ ܠܗܶܝܢ. ܠܐ ܥܽܘܬܪܰܢ ܓܶܝܪ ܡܶܬܚܙܶܐ ܬܢܳܢ. ܘܠܐ ܫܽܘܠܛܳܢܰܢ. ܘܠܐ ܕܰܪ̈ܓܶܐ ܡܦܰܪ̈ܫܶܐ ܕܰܥܒ̈ܳܕܰܝܢ. ܘܠܳܐ ܐܺܝܩܳܪ̈ܰܝܢ ܘܠܐ ܢܝܳܚ̈ܰܝܢ. ܘܠܐ ܡܰܠܟܽܘܬܰܢ ܘܠܳܐ ܐܰܘ̈ܳܢܶܐ ܕܰܢܝ̈ܳܚܰܝܢ. ܘܠܳܐ ܛܽܘ̈ܒܶܐ ܓܢܺܝ̈ܙܶܐ ܘܰܚܬܺܝ̈ܡܶܐ ܕܰܢܛܺܝܪ̈ܺܝܢ ܠܰܢ. ܘܠܳܐ ܡܕܺܝܢܬܐ ܕܥܽܘܡܪܰܢ ܫܡܰܝܐ. ܘܠܐ ܨܶܗܝܽܘܢ ܐܰܬܪܐ ܕܚܰܝ̈ܶܐ܇ ܗܳܝ ܕܨܰܗܝܐ ܘܰܐܪܓܺܝܓܐ ܕܰܬܩܰܒܶܠ ܒܢܶܝ̈ܗ̇. ܘܠܐ ܣܺܝ̈ܡܳܬܐ ܕܓܰܙ̈ܰܝܢ.","english":"Toward the word that stands still, also from the hope of the day, and toward it are placed the treasures that are hidden for generations and hours, toward that which is seen in all simplicity and tranquility, and toward it is the vision of majesty and honor. All these and those like them show the world that is glorious. And it surpasses in everything from these that are its own. If faith is taken, that which is the true wealth from the midst, as also our teacher Paul testifies concerning this in his word, that if in this life they hope in Christ, they have nothing from all the things of the world. And again in another place he says, that they are fools for Christ, and poor, and deficient, and contemptible. And that they have nothing. And when in this place where they dwell they have nothing, they hold everything in that which is their own, as also his word, that of the apostle, that when they have nothing, they hold everything. And as in the passages, one of these that are their own in this life is not seen, except through the eye of faith, that which alone sees them. For the true wealth is not seen, nor its authority, nor the distinct ranks of its servants, nor its honors and its comforts, nor its kingdom, nor the signs of its comforts, nor the hidden and sealed treasures that are stored up for it, nor the city of its heavenly dwelling, nor the thirst of the land of the living, that which is thirsty and eager to receive into its midst, nor the treasures of its treasuries.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is the central concept; Philoxenos contrasts it with bodily senses and visible wealth, aligning with Pauline usage.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"Philoxenos cites Paul (1 Cor 1:20?; 2 Cor 8:9?) on believers having nothing in this world yet holding everything in Christ; the allusions are composite.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܽܘܬܪܰܢ ܫܰܪܺܝܪܐ","severity":"info","text":"The 'true wealth' (ʿuṯrā šarīrā) is a metaphor for faith, contrasting worldly riches; this reflects ascetic and monastic ideals in Syriac tradition.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܽܘܒ ܒܕܽܘܟܬܐ ܐܚܪܺܬܐ","severity":"info","text":"The phrase 'and again in another place' signals a second Pauline citation, structuring the argument as a chain of scriptural proofs.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܰܝܢܳܐ ܕܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The 'eye of faith' (ʿaynā d-haymānūṯā) is a common Syriac trope (cf. Ephrem, Hymns on Faith) for spiritual perception beyond the senses.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܟܪ̈ܺܝܗܶܐ ܘܰܒܨܺܝܪ̈ܶܐ","severity":"caution","text":"The list 'poor, deficient, contemptible' may echo 1 Cor 4:10-13 but the exact Pauline source is uncertain; the text conflates several passages.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܰܟܪ̈ܺܝܗܶܐ ܘܰܒܨܺܝܪ̈ܶܐ' (poor and deficient) may be a loose citation; the exact Pauline verse is not identified.","The clause 'ܘܰܐܝܟ ܕܒܰܦܣܺܝ̈ܩܳܬܐ' (as in the passages) is ambiguous: it may refer to scriptural passages or to the preceding list of contrasts."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܘܠܐ ܥܽܘܬܪܳܐ ܕܩܶܢܝ̈ܳܢܰܝܢ ܫܡܰܝ̈ܳܢܶܐ. ܘܠܐ ܚܺܐܪܽܘܬܰܢ ܗܳܝ ܕܺܐܝܬܶܝܗ̇ ܠܥܶܠ ܡܶܢ ܟܽܠ ܫܽܘܥܒܳܕ. ܘܠܐ ܡܰܠܝܽܘܬܐ ܕܟܽܠ ܛܳܒ̈ܳܢ. ܗܳܝ ܕܰܥܬܺܝܕܺܝܢ ܚܢܢ ܕܢܶܣܰܒ. ܗܳܠܶܝܢ ܓܶܝܪ ܟܽܘܠܗܶܝܢ ܕܺܝܠܰܢ ܟܰܣܝܳܢ ܒܗܳܠܶܝܢ ܚܰܝ̈ܶܐ. ܘܠܰܒܢ̈ܰܝ ܐܢܳܫܐ ܦܰܓܪ̈ܳܢܶܐ ܠܐ ܡܶܬܚܰܙܝܳܢ. ܡܗܰܝܡ̈ܢܶܐ ܕܶܝܢ ܒܗܰܝܡܳܢܽܘܬܐ ܒܰܠܚܽܘܕ ܐܰܪܓܶܫܘ ܒܗܶܝܢ. ܘܚܳܙܶܝܢ ܠܟܽܠ ܡܶܕܶܡ ܕܠܐ ܡܶܬܚܙܶܐ܆ ܘܨܳܝܬܺܝܢ ܠܩ̈ܳܠܶܐ ܐܰܝܠܶܝܢ ܕܠܐ ܡܶܫܬܰܡܥܺܝܢ ܠܶܐܕܢܐ ܕܦܰܓܪܐ. ܘܓܳܫܺܝܢ ܠܡܶܕܶܡ ܕܠܐ ܡܶܬܓܫܶܫ. ܠܺܐܝܕܐ ܕܓܽܘܫܡܐ. ܘܛܳܥܡܺܝܢ ܐܰܝܠܶܝܢ ܕܠܐ ܡܶܬܛܰܥܡܳܢ ܠܚܶܟܐ ܕܦܽܘܡܐ. ܡܶܛܽܠ ܕܰܠܓܰܘ ܡܶܢ ܟܽܘܠܗܽܘܢ ܪ̈ܶܓܫܶܐ ܦܰܓܪ̈ܳܢܐ܇ ܣܺܝܡܐ ܡܰܪܓܫܳܢܽܘܬܐ ܕܛܳܒ̈ܳܬܐ ܕܪܽܘܚܐ ܕܰܡܠܺܝ̈ܟܳܢ ܠܰܢ. ܘܶܐܢ ܠܰܝܬ ܠܰܢ ܪ̈ܶܓܫܶܐ ܪ̈ܽܘܚܳܢܶܐ: ܗܰܘ ܕܺܝܠܗܶܝܢ ܕܺܐܝܬܶܝܗ̇ ܗܰܝܡܳܢܽܘܬܐ ܕܡܰܪܓܫܳܐ ܒܗܶܝܢ܆ ܐܰܝܟ ܗܰܘ ܕܳܐܦܠܐ ܐܺܝܬܰܝܗܶܝܢ. ܐܶܢ ܕܶܝܢ ܬܺܐܡܰܪ܆ ܕܗܳܐ ܪ̈ܳܐܙܰܝܢ ܕܰܬܢܳܢ ܫܒܺܝ̈ܚܺܝܢ܆ ܐܶܠܐ ܚܙܺܝ ܕܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ. ܠܐ ܡܶܬܚܰܙܝܐ ܫܒܺܝܚܽܘܬܗܘܢ. ܘܟܽܠܡܶܕܶܡ ܕܡܶܢ ܥܳܠܡܐ ܢܣܺܝܒ ܠܰܢ܆ ܘܒܶܗ ܡܶܬܚܰܫܚܺܝܢܰܢ: ܐܰܝܟ ܡܰܫܠܡܳܢܽܘܬܐ ܕܰܪܕܳܬ ܠܘܳܬܰܢ܆ ܐܶܢ ܒܥܰܝܢܐ ܕܥܳܠܡܐ ܢܚܽܘܪ ܒܶܗ ܡܶܢ ܥܳܠܡܐ ܗ̣ܘ. ܐܶܢ ܕܶܝܢ ܒܗܰܝܡܳܢܽܘܬܐ ܢܶܬܒܰܩܶܐ ܒܶܗ܆ ܠܥܶܠ ܡܶܢ ܥܳܠܡܐ ܗ̣ܘ. ܗܰܝܟ̈ܠܶܐ ܓܶܝܪ ܕܒܶܝܬ ܨܠܰܘ̈ܳܬܰܢ ܡܶܢ ܥܳܠܡܐ ܐܶܢܽܘܢ. ܡܶܛܽܠ ܕܡܶܢ ܥܳܠܡܐ ܢܣܺܝܒ ܘܰܡܪܰܟܰܒ ܒܶܢܝܳܢܗܽܘܢ. ܐܶܠܐ ܪ̈ܽܘܚܳܢܳܐܺܝܬ ܠܥܶܠ ܡܶܢ ܥܳܠܡܐ ܐܺܝܬܰܝܗܘܢ. ܡܶܛܽܠ ܕܛܽܘܦ̈ܣܶܐ ܐܶܢܘܢ ܕܗܳܝ ܥܺܕܬܐ ܕܒܽܘܟܪ̈ܶܐ ܕܡܶܬܟܰܬܒܺܝܢ ܒܰܫܡܰܝܐ܇ ܕܺܐܝܬܶܝܗ̇ ܐܽܘܪܫܠܶܡ ܚܺܐܪܬܐ ܐܶܡܐ ܕܟܽܘܠܰܢ.","english":"nor the wealth of the heavenly treasuries, nor the freedom that is above all servitude, nor the fullness of all goods, which is destined to be received by the one who is worthy. For all these are hidden in these lives, and to the eyes of the bodily senses they are invisible. But the faithful, through faith alone, have perceived them, and they see everything that is invisible, and they hear voices that are inaudible to the ears of the body, and they touch what is intangible to the hand of the body, and they taste what cannot be tasted by the palate of the mouth. For within, beyond all bodily senses, is placed the sentience of the spiritual goods that are prepared for us. And if we do not have spiritual senses, that which belongs to them—namely, faith—makes us perceive them, as if they did not exist at all. But if you say, \"Behold, the mysteries of your Lord are glorious,\" then see that without faith their glory is not seen. And everything that is taken from the world and is used by you in it, like the completion of the liturgy that is offered to you, if you look at it with the eye of the world, it is from the world. But if you look at it with faith, it is above the world. For the temples of your places of prayer are built from the world, because they are taken and composed from the world in their material. But spiritually they are above the world, for they are types of that Church which is written in the heavens among the firstborn, which is the free Jerusalem, the mother of all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā, here translated 'faith', is a central theological concept in Philoxenos, denoting not mere belief but a spiritual perception that transcends bodily senses.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܽܘܪܫܠܶܡ ܚܺܐܪܬܐ","severity":"info","text":"The phrase 'free Jerusalem' (ܐܽܘܪܫܠܶܡ ܚܺܐܪܬܐ) echoes the Pauline and patristic image of the heavenly Jerusalem (Gal 4:26; Rev 21:2), here identified as the mother of all and the Church of the firstborn.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܰܝܟ̈ܠܶܐ ܕܒܶܝܬ ܨܠܰܘ̈ܳܬܰܥ","severity":"info","text":"Philoxenos contrasts earthly church buildings (temples of your places of prayer) with the heavenly Church, reflecting a common ascetic and mystical theme in Syriac Christianity that material structures are types of a spiritual reality.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic argument: bodily senses cannot perceive spiritual goods; faith alone enables perception; even liturgical elements are worldly if viewed without faith, but transcendent when seen through faith.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܠܰܝܬ ܠܰܢ ܪ̈ܶܓܫܶܐ ܪ̈ܽܘܚܳܢܶܐ","severity":"caution","text":"The conditional clause 'if we do not have spiritual senses' may be read as a rhetorical concession; Philoxenos elsewhere affirms that faith itself constitutes such senses, so the clause does not imply their absence in the faithful.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܰܪܓܫܳܢܽܘܬܐ ܕܛܳܒ̈ܳܬܐ ܕܪܽܘܚܐ' (sentience of spiritual goods) could be interpreted either as a faculty of the soul or as a gift of grace; the translation 'sentience' is chosen to preserve the sensory metaphor."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܘܡܰܕܒ̈ܚܶܐ ܟܽܘܠܗܽܘܢ ܥܰܡ ܫܰܪܟܐ ܕܡܳܐܢ̈ܶܐ ܕܬܶܫܡܶܫܬܐ ܕܪ̈ܳܐܙܶܐ܆ ܘܟܽܠ ܡܶܕܶܡ ܕܒܶܗ ܐܪ̈ܳܙܐ ܕܶܐܫܬܠܶܡܘ ܠܰܢ ܥܳܒܕܺܝܢ ܚܢܢ. ܐܰܝܟ ܕܒܰܟܝܳܢܐ ܡܶܢ ܥܳܠܡܐ ܐܶܢܽܘܢ. ܡܶܛܽܠ ܪܰܒܽܘܬܐ ܕܶܝܢ ܕܰܐܝܠܶܝܢ ܕܰܒܗܽܘܢ ܡܶܫܬܰܡܫܳܢ܆ ܪ̈ܳܡܺܝܢ ܘܰܡܥܰܠܶܝܢ. ܘܰܚܫܺܝܒܺܝܢ ܠܰܢ. ܐܰܝܟ ܕܰܠܥܶܠ ܡܶܢ ܟܝܳܢܐ܆ ܡܶܛܽܠ ܕܰܕܡܽܘܬܐ ܐܶܢܽܘܢ ܕܚܰܝ̈ܠܶܐ ܚܰܝ̈ܶܐ ܘܪ̈ܽܘܚܳܢܶܐ ܕܺܐܝܬ ܒܰܫܡܰܝܐ: ܕܰܒܗܽܘܢ ܬܶܫܡܶܫܬܐ ܕܪ̈ܳܐܙܶܐ ܟܣܰܝ̈ܳܐ ܕܰܐܠܳܗܐ. ܘܨܶܒܝ̈ܳܢܰܘܗܝ ܡܶܬܓܰܡܪܺܝܢ. ܘܬܽܘܒ ܐܳܦ ܗܶܢܽܘܢ ܪ̈ܳܐܙܶܐ ܩܰܕܺܝ̈ܫܶܐ ܕܡܶܫܬܰܡܠܶܝܢ ܡܶܢܰܢ ܠܦܽܘܪܩܳܢܐ ܕܚܰܝ̈ܰܝܢ. ܢܣܺܝܒܽܘܬܗܽܘܢ ܩܰܕܡܳܝܬܐ ܡܶܢ ܥܳܠܡܐ ܗܝ. ܡܶܢܶܗ ܗ̣ܘ ܓܶܝܪ ܠܰܚܡܐ ܘܚܰܡܪܐ܇ ܗܳܢܽܘܢ ܕܣܳܠܩܺܝܢ ܥܰܠ ܡܰܕܒܚܐ ܪܘܚܢܐ. ܐܶܠܐ ܡܳܐ ܕܰܡܩܰܒܶܠ ܠܗܽܘܢ ܡܰܕܒܚܐ܆ ܐܰܝܟ ܟܰܪܣܐ ܠܡܶܠܬܐ܇ ܥܳܒܶܕ ܠܗܽܘܢ ܕܢܶܗܘܽܘܢ ܠܥܶܠ ܡܶܢ ܥܳܠܡܐ܆ ܦܰܓܪܐ ܘܰܕܡܳܐ ܚܰܝܐ ܕܰܐܠܳܗܐ܇ ܗܰܘ ܕܺܐܝܬܰܘܗܝ ܠܥܶܠ ܡܶܢ ܥܳܠܡܐ. ܗܳܟܰܢܐ ܬܽܘܒ ܐܳܦ ܡܰܝ̈ܳܐ ܕܥܰܡ ܡܶܫܚܐ܆ ܕܰܒܗܽܘܢ ܡܶܫܬܰܡܠܶܐ ܐܪܳܙܐ ܕܰܥܡܳܕܰܢ܆ ܡܶܢ ܗܳܪܟܐ ܡܶܢ ܥܳܠܡܐ ܡܶܫܬܰܩܠܺܝܢ. ܐܶܠܐ ܡܳܐ ܕܰܡܛܳܐ ܥܶܕܳܢܐ ܕܰܒܗܽܘܢ ܘܡܶܢܗܽܘܢ ܢܶܬܝܰܠܕܽܘܢ ܡܙܰܡ̈ܢܰܝ ܠܛܰܝܒܽܘܬܐ܆ ܗܘܳܬ ܠܳܗ̇ ܡܰܥܡܽܘܕܺܝܬܐ ܕܡܰܝ̈ܳܐ ܘܡܶܫܚܐ ܫܚܺܝ̈ܡܶܐ܆ ܟܰܪܣܐ ܘܚܰܝܠܐ ܕܡܰܘܠܕܺܝܢ ܪ̈ܽܘܚܳܢܐ܇ ܕܰܐܝܟ ܡܫܺܝܚܐ ܡܶܢ ܩܰܒܪܐ ܠܰܬܠܳܬܐ ܝܰܘ̈ܡܺܝܢ. ܣܳܠܶܩ ܚܰܝܐ ܡܶܢ ܡܰܥܡܽܘܕܺܝܬܐ܇ ܡܺܝܬܐ ܚܰܛܳܝܐ ܕܰܢܚܶܬ ܠܳܗ̇. ܘܰܚܠܳܦ ܕܡܳܪܰܢ ܠܰܬܠܳܬܐ ܝܰܘ̈ܡܺܝܢ ܐܶܬܢܰܚܰܡ܆ ܗܽܘ ܒܰܬܠܳܬܐ ܥܡ̈ܳܕܺܝܢ ܕܒܰܬܠܳܬܐ ܫܡܳܗ̈ܺܝܢ ܡܶܬܚܰܕܰܬ.","english":"and all the altars together with the rest of the vessels of the service of the mysteries, and everything by which the mysteries were entrusted to you who perform the sin. As if from the world you have seen. Because of the greatness, however, of those by whom they are served, they exalt and elevate and consider you. As if above nature, because you have seen the likeness of the living powers and spiritual beings that are in heaven: by whom the service of the hidden mysteries of God is performed, and his wills are accomplished. And again also these holy mysteries which are fulfilled from you for the salvation of your life. Their first taking is from the world. For from it indeed are the bread and wine, which ascend upon the spiritual altar. But when the altar receives them, as a womb for the Word, it makes them to be above the world, the living body and blood of God, that which is above the world. Thus also the water with the oil, by which the mystery of baptism is fulfilled, are taken from here from the world. But when the time comes for them and from them the sons of grace are born, the font of water and oil becomes a womb and a power that gives birth to spiritual beings, so that like Christ from the tomb on the third day, life ascends from the font, the dead sinner who descended into it. And instead of the Lord being buried for three days, he is renewed in the three immersions of the three names.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܳܐܙܶܐ","severity":"info","text":"The Syriac term rāzē (plural of rāzā) denotes 'mysteries' or 'sacraments', here referring to the Eucharistic and baptismal rites. Philoxenos uses it to signal the hidden, divine reality behind the liturgical actions.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܪܣܐ ܠܡܶܠܬܐ","severity":"info","text":"The phrase 'womb for the Word' (karsā l-meltā) echoes patristic typology of the altar as a womb that transforms bread and wine into the body and blood of Christ, paralleling the incarnation. This reflects Philoxenos’ Miaphysite sacramental theology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܡܫܺܝܚܐ ܡܶܢ ܩܰܒܪܐ ܠܰܬܠܳܬܐ ܝܰܘ̈ܡܺܝܢ","severity":"info","text":"The reference to Christ rising from the tomb on the third day alludes to the resurrection narrative (cf. Matthew 28:1; Mark 16:9; Luke 24:46; John 20:1). Philoxenos uses it to typologically link baptism to Christ’s paschal mystery.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic parallel: the transformation of bread and wine on the altar (Eucharist) is mirrored by the transformation of water and oil in the font (baptism). Both move from earthly elements to supra-mundane reality.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܠܳܬܐ ܥܡ̈ܳܕܺܝܢ ܕܒܰܬܠܳܬܐ ܫܡܳܗ̈ܺܝܢ","severity":"info","text":"The 'three immersions of the three names' reflects the standard Syriac baptismal practice of triple immersion in the name of the Trinity. This detail confirms the liturgical context and shows Philoxenos’ concern with ritual precision.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'you who perform the sin' (ܥܳܒܕܺܝܢ ܚܢܢ) is obscure; it may be a scribal corruption or a rhetorical address to sinners, but the intended referent is unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܘܰܐܝܟ ܕܡܳܪܰܢ ܡܶܢ ܒܳܬܰܪ ܩܝܳܡܬܶܗ ܫܰܢܺܝ ܠܕܽܘܒܳܪܐ ܪܽܘܚܳܢܐ ܡܶܢ ܕܽܘܒܳܪܐ ܦܰܓܪܳܢܐ ܕܰܩܕܳܡ ܨܠܺܝܒܽܘܬܗ܆ ܗܳܟܰܢܐ ܐܳܦ ܒܰܪܢܳܫܐ ܕܡܶܬܢܰܚܰܡ ܡܶܢ ܡܰܥܡܽܘܕܺܝܬܐ ܐܰܝܟ ܕܡܶܢ ܩܰܒܪܐ܇ ܒܚܰܝ̈ܶܐ ܚܰܕ̈ܬܶܐ ܡܗܰܠܶܟ ܐܰܝܟ ܡܰܠܦܳܢܽܘܬܗ ܕܦܰܘܠܳܘܣ. ܡܥܰܦܶܝܢ ܚܢܢ ܕܶܝܢ ܠܥܰܢܺܝ̈ܕܰܝܢ ܐܰܝܟ ܫܰܪܟܐ ܕܟܽܠܢܳܫ. ܘܰܚܙܳܬܐ ܒܰܪܳܝܬܐ ܕܥܽܘܦܳܝܰܢ ܘܕܰܩܒܽܘܪܬܰܢ܆ ܡܶܢ ܕܚܰܢ̈ܦܶܐ ܘܺܝܗܽܘ̈ܕܳܝܶܐ ܠܐ ܦܪܺܝܫܐ. ܐܶܠܐ ܚܢܰܢ ܒܣܰܒܪܐ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܘܰܒܣܽܘܟܳܝܐ ܕܚܰܝܰܬ ܡܺܝ̈ܬܶܐ܆ ܥܰܢܺܝ̈ܕܰܝܢ ܠܚ̈ܰܝܶܐ ܝܳܗܒܺܝܢ ܐܢܚܢܢ ܘܠܰܘ ܠܡܰܘܬܐ. ܘܡܶܢ ܠܘܳܬ ܗܰܝܡܳܢܽܘܬܢ܆ ܠܰܫܡܰܝܐ ܡܶܫܬܰܕܪܺܝܢ ܡܶܢܰܢ ܘܠܰܘ ܠܰܫܝܽܘܠ܆ ܛܳܥܰܝ̈ܳܐ ܕܶܝܢ ܡܶܛܽܘܠ ܕܣܰܒܪܐ ܕܗܰܝܡܳܢܽܘܬܐ ܒܗܽܘܢ ܠܐ ܫܟܺܝܚ܆ ܠܡܰܘܬܐ ܘܠܰܐܒܕܳܢܐ ܡܶܫܬܰܕܪ̈ܺܝܢ ܡܺܝ̈ܬܰܝܗܽܘܢ. ܪ̈ܰܘܪܒܺܝܢ ܓܶܝܪ ܘܰܡܥܰܠܶܝܢ ܐܪ̈ܳܙܶܐ ܕܰܡܗܰܝܡ̈ܢܶܐ܇ ܐܶܢ ܐܢܳܫ ܒܚܽܘܫܳܒܐ ܕܗܰܝܡܳܢܽܘܬܐ ܢܶܬܩܰܪܰܒ ܠܘܳܬܗܘܢ. ܡܶܛܽܠ ܓܶܝܪ ܕܰܙܥܽܘܪܝܐ ܥܰܝܢܳܐ ܕܦܰܓܪܐ ܠܰܚܙܳܬܐ ܕܐܪ̈ܳܙܰܝܢ܆ ܐܶܬܝܰܗܒܰܬ ܠܰܢ ܥܰܝܢܐ ܐܚܪܺܬܐ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܗܳܝ ܕܣܳܦܩܐ ܕܬܶܬܒܰܩܶܐ ܒܗܽܘܢ܆ ܘܬܶܚܙܶܐ ܐܶܢܽܘܢ ܐܰܝܟ ܕܗܳܘܶܝܢ܆ ܘܠܰܘ ܐܰܝܟ ܕܺܐܝܬܰܝܗܽܘܢ. ܘܰܠܗܳܠܶܝܢ ܕܰܡܠܺܝ̈ܟܳܢ ܠܰܢ ܘܡܰܒܥܕܳܢ ܡܶܢܰܢ܆ ܬܚܽܘܪ ܒܗܶܝܢ ܡܶܢ ܩܽܘܪܒܐ܆ ܘܠܳܐ ܢܶܬܚܰܫ̈ܒܳܢ ܠܗ̇ ܪ̈ܰܚܺܝܩܳܬܐ.","english":"And just as our Lord after his resurrection ascended from the bodily glory to the spiritual glory that was before his crucifixion, so also the human being who is renewed from baptism, as from a tomb, walks in new life according to the teaching of Paul. Sin, however, gives to the dead, as to the rest of the world, an external appearance of their covering and their burial, not distinguished from those of pagans and Jews. But sin, by the hope of faith and by the semblance of the life of the dead, gives to the dead life, not death. And from the side of their faith, they are sent to heaven from it, not to Sheol; but the erring, because the hope of faith is not found in them, are sent from their death to death and destruction. For the great and sublime mysteries of the faithful, if one approaches them with the thought of faith, are approached. For because the small eye of the body is for the sight of the mysteries, another eye of faith was given to you, which is sufficient to be opened in them and to see them as they are, and not as they appear. And as for those that are far from you and distant from you, examine them from near, and they will not be considered distant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage draws an analogy between Christ's resurrection and the believer's renewal through baptism, which is described as emerging from a tomb into new life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to 'the teaching of Paul' likely alludes to Romans 6:4 or Colossians 2:12, where baptism is linked to resurrection and new life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term 'haymanutha' (faith) is central; here it denotes the orthodox faith that enables perception of spiritual mysteries, contrasting with mere external observance.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between 'pagans and Jews' reflects Philoxenos's anti-Jewish and anti-pagan polemic, common in Syriac Christian literature of the 5th–6th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The 'eye of faith' motif parallels 2 Corinthians 4:18 and is a recurring theme in Philoxenos's works, emphasizing spiritual vision over physical sight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'sin gives to the dead life, not death' is paradoxical; the Syriac may be corrupt or deliberately ironic, as sin typically brings death in Christian theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead' in the passage is ambiguous: it may refer to the spiritually dead (unbaptized) or to those who have physically died but are given hope through faith.","The phrase 'from the side of their faith' could be read as 'from the side of their faith' or 'from the side of their faithfulness'; the Syriac allows both."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܐܶܣܬܰܟܰܠܬ ܡܳܕܶܝܢ ܐܳܘ ܕܨܳܒܶܐ ܕܢܶܗܘܶܐ ܬܰܠܡܺܝܕܐ ܠܰܡܫܺܝܚܐ܆ ܕܟܽܠܗܶܝܢ ܕܺܝܠܰܢ ܒܗܰܝܡܳܢܽܘܬܐ ܡܶܬܩܰܝܡܳܢ܆ ܘܒܶܠܥܳܕ ܗܰܝܡܳܢܽܘܬܐ ܠܐ ܐܢܚܢܢ ܘܠܐ ܗܳܠܶܝܢ ܕܺܝܠܰܢ܆ ܘܠܐ ܗܳܢܶܝܢ ܕܡܶܢܰܢ ܗܳܘ̈ܝܳܢ܆ ܘܠܐ ܐܰܝܠܶܝܢ ܕܰܡܠܺܝܟܳܢ ܕܢܶܬܝܰܗ̈ܒܳܢ ܠܰܢ܆ ܠܐ ܡܶܬܚܰܙ̈ܝܳܢ܆ ܘܰܐܝܟ ܗܰܘ ܕܠܐ ܐܺܝܬܰܝܗܶܝܢ܆ ܡܳܕܶܝܢ ܒܫܽܘܪܳܝ ܬܽܘܠܡܳܕܳܟ܆ ܗܰܝܡܳܢܽܘܬܐ ܣܰܒ ܠܳܟ. ܘܦܽܘܩ ܒܳܬܰܪ ܐܰܠܳܗܐ. ܘܳܐܦ ܠܐ ܓܶܝܪ ܫܳܡܰܥ ܐܰܢܬ ܕܬܶܛܰܪ ܦܽܘܩ̈ܕܳܢܘܗܝ܆ ܐܶܠܐ ܐܶܢ ܒܩܰܕܡܐ ܡܗܰܝܡܶܢ ܐܰܢܬ ܠܶܗ. ܗܰܝܡܳܢܽܘܬܐ ܓܶܝܪ܆ ܒܰܟܝܳܢܳܟ ܢܨܺܝܒܐ ܘܣܺܝܡܐ ܒܳܟ ܡܶܢ ܥܳܒܽܘܕܐ. ܕܰܬܗܰܝܡܢܺܝܘܗܝ ܒܗܰܝܡܳܢܽܘܬܐ ܗܳܝ ܕܣܳܡ ܒܰܢ. ܠܐ ܗܳܟܺܝܠ ܬܰܗܦܶܟ ܚܰܝܠܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܇ ܘܰܬܗܰܝܡܶܢ ܒܳܗ̇ ܠܰܐܝܠܶܝܢ ܕܠܐ ܐܺܝܬܰܝܗܶܝܢ܇ ܘܰܚܠܳܦ ܗܳܠܶܝܢ ܕܫܰܪܺܝܪ̈ܳܢ ܘܰܡܩܰܘܝܳܢ ܠܥܳܠܰܡ܇ ܬܗܰܝܡܶܢ ܠܡܶܕܶܡ ܕܠܐ ܫܰܪܺܝܪ ܘܠܐ ܡܟܰܬܰܪ. ܟܽܘܠܗܶܝܢ ܓܶܝܪ ܕܗܳܪܟܐ ܒܶܐܣܟܺܡܐ ܩܳܝ̈ܡܳܢ܆ ܥܳܒܪ̈ܳܢ ܘܡܶܫܬܰܪ̈ܝܳܢ ܠܗܶܝܢ܇ ܐܰܝܟ ܡܰܠܦܳܢܽܘܬܗ ܕܰܟܬܳܒܐ. ܘܟܽܠܗܶܝܢ ܕܰܥܬܺܝ̈ܕܳܢ ܘܰܡܠܺܝ̈ܟܳܢ ܠܫܰܪ̈ܺܝܪܐ܆ ܗܶܢܶܝܢ ܡܟܰܬܪ̈ܳܢ ܠܥܳܠܰܡ. ܟܰܕ ܠܐ ܥܳܒܪ̈ܳܢ ܘܠܐ ܡܶܬܚܰܒܠܳܢ. ܠܐ ܬܗܰܝܡܶܢ ܐܰܢܬ ܡܳܕܶܝܢ ܒܗܰܝܡܳܢܽܘܬܐ ܗܳܝ ܕܺܐܝܬ ܒܳܟ܇ ܠܡܶܕܶܡ ܕܥܳܒܰܪ. ܘܬܶܚܫܒܺܝܘܗܝ ܡܩܰܘܝܳܢܐ. ܐܶܠܐ ܐܶܬܚܰܫܰܚ ܒܳܗ̇ ܒܗܰܝܡܳܢܽܘܬܐ ܒܛܶܟܣܳܗ̇܆ ܘܗܰܝܡܶܢ ܒܳܗ̇ ܠܪ̈ܽܘܚܳܢܝܳܬܐ. ܗܐ ܓܶܝܪ ܐܳܦ ܗܳܢܽܘܢ ܕܠܰܦܬܰܟܪ̈ܶܐ ܣܳܓܕܺܝܢ ܗܘܰܘ܆ ܘܰܐܠܳܗ̈ܶܐ ܠܟܺܐܦ̈ܶܐ ܘܰܠܩܰܝ̈ܣܶܐ ܘܠܰܟܝ̈ܳܢܶܐ ܟܽܠܗܽܘܢ ܕܰܒܪܺܝܬܐ ܚܳܫܒܺܝܢ ܗܘܰܘ܆ ܗܰܝܡܳܢܽܘܬܐ ܐܺܝܬ ܗܘܳܐ ܒܗܽܘܢ.","english":"You have understood, O you who wish to be a disciple of Christ, that all his [works] are established through faith, and without faith neither his [works] nor his [words] are accomplished, nor are those [things] that are from him [realized], nor are those [things] that are promised and that have been given to you made visible, as if they did not exist. Therefore, at the beginning of your discipleship, take faith for yourself. And go out after God. For you do not even hear that you should keep his commandments, but first you believe in him. For faith, in your nature, is placed and set in you from the Creator, that you might believe through that faith which he placed in you. Do not, therefore, turn the power of faith and believe through it in those things that do not exist, and instead of those things that are true and enduring forever, believe in something that is neither true nor permanent. For all those things that here stand in a form are transitory and are dissolved, according to the teaching of Scripture. And all those things that are future and promised for the true ones are permanent forever, while they are neither transitory nor destructible. Do not believe, therefore, through that faith which is in you, in something that passes away, and consider it permanent. But rather, make use of that faith according to its order, and believe through it in spiritual things. For behold, even those who used to worship idols and considered stones and wood and all the creatures of nature to be gods, had faith in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"Faith (ḥaymānūṯā) is presented as an innate faculty placed in human nature by the Creator, which must be directed toward proper objects (spiritual realities) rather than transitory or material things.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term ḥaymānūṯā denotes both the act of believing and the content of faith; here it is used as a divinely implanted power that must be properly ordered.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܳܒܐ","severity":"info","text":"The phrase 'according to the teaching of Scripture' (ܡܰܠܦܳܢܽܘܬܗ ܕܰܟܬܳܒܐ) likely alludes to the broader biblical contrast between the transitory material world and eternal spiritual realities, as in 1 John 2:17 or 2 Cor 4:18.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"idol worship","severity":"info","text":"The reference to those who worship stones, wood, and creatures reflects a standard patristic critique of pagan polytheism, common in Syriac apologetic literature.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܳܕܶܝܢ","severity":"info","text":"The passage opens with a direct address ('you have understood, O you who wish...') and then shifts to imperative exhortations ('take faith', 'go out', 'do not believe'), marking a rhetorical turn from exposition to paraenesis.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"faith as innate power","severity":"info","text":"The idea that faith is placed in human nature by the Creator parallels Philoxenos's earlier argument in Discourse 3 that faith precedes knowledge and is a gift of grace, not a human achievement.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several pronominal suffixes (e.g., ܕܺܝܠܰܢ, ܗܳܠܶܝܢ) whose antecedents are ambiguous; the English draft interprets them as referring to Christ's works and words, but the Syriac could also refer to 'things' in a general sense.","The phrase 'ܒܰܟܝܳܢܳܟ ܢܨܺܝܒܐ ܘܣܺܝܡܐ ܒܳܟ' is rendered as 'in your nature, is placed and set in you', but the Syriac could also be read as 'in your nature, it is fixed and placed in you' with a slightly different emphasis on the permanence of the placement."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܐܶܠܐ ܚܰܠܦܽܘܗܝ ܠܛܶܟܣܳܗ̇ ܫܰܦܺܝܪܐ܆ ܘܰܚܠܳܦ ܕܰܢܗܰܝܡܢܽܘܢ ܒܳܗ̇ ܒܰܐܠܳܗܐ܆ ܗܰܝܡܶܢܘ ܒܳܗ̇ ܠܰܦܬܰܟܪ̈ܶܐ ܥܒܺܝ̈ܕܶܐ. ܘܰܩܪܰܘ ܐܶܢܘܢ ܐܰܠܳܗ̈ܶܐ ܕܛܳܥܝܽܘܬܐ܆ ܟܰܕ ܠܐ ܐܺܝܬܰܝܗܘܢ. ܡܶܛܽܠ ܕܗܰܝܡܳܢܽܘܬܐ ܟܡܳܐ ܕܰܠܗܳܠܶܝܢ ܕܠܳܚ̈ܡܳܢ ܠܳܗ̇ ܡܰܫܪܳܐ ܗܰܝܡܳܢܽܘܬܐ ܗܝ܆ ܐܶܢ ܕܶܝܢ ܠܰܐܚܪ̈ܳܢܝܳܬܐ ܕܰܠܩܽܘܒܠܐ ܬܗܰܝܡܶܢ܆ ܘܬܰܣܒܰܪ ܥܠܰܝܗܶܝܢ ܡܶܕܶܡ ܕܠܳܐ ܐܺܝܬܰܝܗܶܝܢ܆ ܠܐ ܡܶܟܺܝܠ ܐܺܝܬܶܝܗ̇ ܗܰܝܡܳܢܽܘܬܐ ܐܶܠܐ ܛܳܥܝܽܘܬܐ. ܡܶܛܽܠ ܗܳܕܐ ܓܶܝܪ ܣܳܡ ܐܰܠܳܗܐ ܗܰܝܡܳܢܽܘܬܐ ܒܰܟܝܳܢܳܟ܆ ܕܠܶܗ ܒܰܠܚܽܘܕ ܬܗܰܝܡܶܢ. ܘܡܶܛܽܠܳܬܶܗ ܠܡܶܕܶܡ ܕܗܽܘ ܨܳܒܶܐ ܬܗܰܝܡܢܺܝܘܗܝ܆ ܘܠܐ ܠܡܶܕܶܡ ܐܚܪܺܝܢ. ܒܗܳܝ ܓܶܝܪ ܕܡܽܘܬܐ ܕܣܺܝܡܐ ܒܰܢ ܡܰܘܕܰܥܬܶܗ ܕܰܐܠܳܗܐ ܟܝܳܢܐܺܝܬ. ܐܰܝܟ ܕܶܐܡܰܪ ܛܽܘܒܳܢܐ ܦܰܘܠܳܘܣ. ܕܺܐܝܕܺܝܥܽܘܬܗ ܕܰܐܠܳܗܐ ܓܰܠܝܐ ܗ̣ܝ ܒܗܽܘܢ܆ ܐܰܠܳܗܐ ܓܶܝܪ ܓܠܳܗ̇ ܒܗܽܘܢ܆ ܒܳܗ̇ ܒܰܕܡܽܘܬܐ ܐܳܦ ܗܰܝܡܳܢܽܘܬܐ ܟܝܳܢܳܐܺܝܬ ܩܒܺܝܥܳܐ ܒܚܽܘ̈ܫܳܒܶܐ ܕܟܽܠܰܢ. ܐܶܠܐ ܐܰܟܙܢܳܐ ܕܰܩܒܺܝܥܐ ܗܘܳܬ ܒܗܽܘܢ ܐܺܝܕܺܝܥܽܘܬܗ ܕܐܠܗܐ܆ ܐܳܦܶܢ ܠܰܟܝܳܢܶܗ ܠܐ ܣܓܶܕܘ܆ ܘܠܺܐܝܬܽܘܬܶܗ ܠܐ ܝܰܩܰܪܘ܆ ܐܶܠܐ ܠܰܫܡܶܗ ܣܓܶܕܘ. ܘܝܰܩܰܪܘ ܒܟܽܘܠ ܒܶܪ̈ܝܳܢ܆ ܡܶܛܽܠ ܗܳܝ ܕܰܟܝܳܢܐ܆ ܗܳܟܰܢܐ ܐܳܦ ܒܗܰܝܡܳܢܽܘܬܐ ܕܣܺܝܡܐ ܒܰܢ܇ ܠܟܽܠܡܶܕܶܡ ܡܗܰܝܡܢܺܝܢ ܚܢܢ܇ ܘܰܠܟܽܠ ܐܰܝܟܐ ܕܨܳܒܶܐ ܨܶܒܝܳܢܰܢ ܡܰܦܢܶܐ ܠܳܗ̇ ܠܗܰܝܡܳܢܽܘܬܰܢ܆ ܘܰܡܚܺܝܪ ܠܳܗ̇ ܠܙܰܘ̈ܥܶܐ ܟܝܳܢ̈ܳܝܶܐ ܕܺܐܝܬ ܒܰܢ ܕܢܶܗܘܶܐ ܚܳܙܝܐ. ܐܶܢ ܓܶܝܪ ܒܳܥܶܐ ܨܶܒܝܳܢܰܢ ܒܗܰܝܡܳܢܽܘܬܐ. ܠܰܐܠܳܗܐ ܡܗܰܝܡܶܢ. ܘܶܐܢ ܨܳܒܶܐ ܒܗ̇ ܒܗܰܝܡܳܢܽܘܬܐ܆ ܠܰܦܬܰܟܪ̈ܶܐ ܘܰܠܫ̈ܺܐܕܶܐ ܡܰܫܰܪ. ܘܶܐܢ ܒܳܥܶܐ ܠܥܳܠܡܐ ܗܰܘ ܕܰܢܝܳܚ̈ܶܐ.","english":"but instead of its beautiful order, and instead of believing in God, they believed in idols made by hands. And they called them gods of error, though they do not exist. For faith, just as it establishes faith in those who are of our own kind, so if it believes in the opposite things and supposes about them something that does not exist, then it is no longer faith but error. For this reason God placed faith in your nature, that you might believe in him alone, and in the things that he wills you to believe, and not in anything else. For in that likeness which is placed in nature, the knowledge of God is naturally present. As the blessed Paul said, the knowledge of God is manifest in nature, for God revealed himself in nature. In that likeness, faith is also naturally fixed in the thoughts of all. But just as the knowledge of God was fixed in nature, yet they did not worship his nature nor honor his existence, but worshipped his name and honored it in all creatures, because of that nature. So also with faith placed in nature: it believes in everything that is necessary, and wherever the will desires, it directs faith and disturbs the natural movements that are in it, so that it may see. For if the will desires, it believes in God through faith; and if it desires, through faith it establishes idols and demons; and if it desires, it believes in the world of the living.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is central; Philoxenos distinguishes it from ṭā‘yūṯā (error), emphasizing that misdirected belief ceases to be faith.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to 'the blessed Paul' likely echoes Romans 1:19–20, where natural knowledge of God is discussed, though no direct quotation is given.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܬܰܟܪ̈ܶܐ ܥܒܺܝ̈ܕܶܐ","severity":"info","text":"Philoxenos contrasts faith in God with belief in 'idols made by hands,' a polemic against pagan practices common in Syriac Christian literature.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܳܝ ܓܶܝܪ ܕܡܽܘܬܐ","severity":"info","text":"The passage uses an analogy: as knowledge of God is naturally fixed in nature, so faith is naturally fixed in thoughts, but both can be misdirected by will.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܝܳܢܳܐ","severity":"info","text":"The concept of faith as naturally placed in the human kyānā (nature) parallels Philoxenos’s earlier arguments in Discourse 3 that faith is an innate capacity.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'world of the living' (ܥܳܠܡܐ ܕܰܢܝܳܚ̈ܶܐ) is ambiguous: it may refer to the material world or to a specific eschatological realm; the translation opts for a literal reading."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܡܗܰܝܡܶܢ ܕܰܡܩܰܘܶܐ ܠܥܳܠܰܡ܆ ܘܠܶܗ ܡܶܬܝܰܐܰܒ ܘܪܳܐܶܓ܆ ܘܶܐܢ ܨܳܒܶܐ ܒܶܗ ܒܥܳܠܡܐ ܗܳܢܐ ܕܡܶܫܬܪܶܐ. ܡܗܰܝܡܶܢ ܐܰܝܟ ܫܰܪܺܝܪܐ܆ ܘܠܶܗ ܡܰܚܶܒ ܘܒܳܬܪܶܗ ܪܳܗܶܛ. ܨܶܒܝܳܢܐ ܓܶܝܪ ܐܺܝܬܰܘܗܝ ܫܰܠܺܝܛܳܢܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܐܰܝܟ ܫܰܪܟܐ ܕܟܽܠܗܽܘܢ ܙܰܘ̈ܥܶܐ ܟܝܳܢܳܝ̈ܶܐ ܕܒܰܢ. ܘܗܽܘܝܽܘ ܡܕܰܒܪܳܢܐ ܕܟܽܠ ܡܶܕܶܡ. ܐܶܢ ܕܪ̈ܶܓܫܶܐ ܒܰܪ̈ܳܝܶܐ܆ ܘܶܐܢ ܕܚܽܘܫ̈ܳܒܶܐ ܓܰܘܳܝ̈ܶܐ. ܐܰܟܙܢܳܐ ܓܶܝܪ ܕܺܝܗܺܝܒܳܢ ܠܰܢ ܥܰܝ̈ܢܶܐ ܠܡܶܚܙܳܐ ܫܽܘܦܪ̈ܶܐ ܕܒܶܪ̈ܝܳܬܐ. ܘܶܐܕ̈ܢܶܐ ܠܡܶܫܡܰܥ ܦܽܘܩܕ̈ܳܢܶܐ ܐܰܠܳܗܳܝ̈ܶܐ܆ ܘܺܐܝܕ̈ܰܝܳܐ ܕܢܶܬܦܰܫܛܳܢ ܠܛܳܒ̈ܳܬܐ܆ ܘܪ̈ܶܓܠܶܐ ܕܢܶܪ̈ܗܛܳܢ ܠܒܶܝܬ ܘܰܥ̈ܕܶܐ ܡܰܘܬܪ̈ܳܢܶܐ܆ ܨܶܒܝܳܢܐ ܕܶܝܢ ܡܫܰܚܠܶܦ ܠܗܶܝܢ ܠܕܰܠܩܽܘܒܠܐ܆ ܘܰܚܠܳܦ ܛܳܒ̈ܳܬܐ ܕܡܶܛܽܠܳܬܗܶܝܢ ܥܒܺܝܕܺܝܢ ܗܰܕ̈ܳܡܶܐ ܘܪ̈ܶܓܫܶܐ܆ ܗܽܘ ܒܺܝ̈ܫܳܬܐ ܘܣܰܢ̈ܝܳܬܐ ܡܫܰܡܶܫ ܒܗܽܘܢ܆ ܗܳܟܰܢܐ ܐܳܦ ܗܰܝܡܳܢܽܘܬܐ ܕܣܺܝܡܐ ܒܰܟܝܳܢܰܢ܇ ܕܒܳܗ̇ ܢܗܰܝܡܶܢ ܠܰܐܠܳܗܐ ܘܢܰܫܰܪ ܠܡܽܘܠܟܳܢ̈ܰܘܗܝ ܕܪܽܘܚܐ܇ ܗܰܦܟܳܗ̇ ܫܽܘܠܛܳܢܶܗ ܕܨܶܒܝܳܢܐ܆ ܘܰܚܠܳܦ ܐܰܠܳܗܐ ܠܫ̈ܺܐܕܶܐ ܡܗܰܝܡܶܢ ܒܳܗ̇. ܘܰܚܠܳܦ ܪ̈ܽܘܚܳܢܝܳܬܐ ܦܰܓܪ̈ܳܢܝܳܬܐ ܡܰܫܰܪ ܒܳܗ̇. ܘܰܚܠܳܦ ܗܳܠܶܝܢ ܕܠܐ ܡܶܬܚ̈ܰܙܝܳܢ ܗܳܠܶܝܢ ܕܡܶܬܚ̈ܰܙܝܳܢ܇ ܘܰܚܠܳܦ ܐܰܝܠܶܝܢ ܕܠܐ ܥܳܒܪ̈ܳܢ. ܠܗܳܠܶܝܢ ܕܥܳܒܪ̈ܳܢ ܘܡܶܫܬܰܪ̈ܝܳܢ܀ ܐܰܢܬ ܕܶܝܢ ܐܳܘ ܬܰܠܡܺܝܕܐ܆ ܐܶܬܚܰܫܰܚ ܒܗܰܝܡܳܢܽܘܬܐ ܒܛܶܟܣܳܗ̇ ܫܰܦܺܝܪܐ܆ ܘܠܐ ܬܰܗܦܟܺܝܗ̇ ܠܛܳܥܝܽܘܬܐ. ܘܗܰܝܡܶܢ ܒܳܗ̇ ܠܰܐܠܳܗܐ ܘܰܠܡܽܘܠܟܳܢ̈ܰܘܗܝ܆ ܘܠܐ ܬܗܰܝܡܶܢ ܒܳܗ̇ ܠܥܳܠܡܐ ܘܠܰܢܝܳܚ̈ܰܘܗܝ. ܟܽܠ ܡܶܕܶܡ ܓܶܝܪ ܕܡܶܬܚܙܶܐ ܕܙܰܒܢܰܐ ܗ̣ܘ. ܘܟܽܠܡܶܕܶܡ ܕܠܐ ܡܶܬܚܙܶܐ ܕܰܠܥܳܠܰܡ ܐܺܝܬܰܘܗܝ. ܐܰܝܟ ܕܳܐܦ ܦܰܘܠܳܘܣ ܐܰܠܶܦ.","english":"one who believes in that which endures forever, and to him he is attached and runs, and not one who believes in this world which is dissolved. He believes as in truth, and loves him and runs after him. For the will is the authority of faith, like the rest of all natural movements that are in the body. And it is the governor of everything, whether of external senses or of internal thoughts. For just as it is given to you, eyes to see the beauties of creatures, and ears to hear divine commandments, and hands to be extended for good deeds, and feet to run to the house of beneficial promises, so the will changes them to the contrary, and instead of the good deeds for which the members and senses were made, it serves evil and foul things through them. So also faith, which is placed in nature, by which one believes in God and adheres to his spiritual commandments, the authority of the will turns it, and instead of God, it believes in demons through it. And instead of spiritual things, it adheres to bodily things through it. And instead of those that are not seen, those that are seen, and instead of those that do not pass away, those that pass away and are dissolved. You, then, O disciple, be equipped with faith in its beautiful order, and do not turn it into error. And believe through it in God and in his commandments, and do not believe through it in the world and its affairs. For everything that is seen is temporal. And everything that is not seen is eternal. As also Paul taught.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܶܒܝܳܢܐ","severity":"info","text":"The Syriac term ṣebyānā (will) is presented as the governing authority (šalīṭānā) of faith, a key anthropological concept in Philoxenos’s ascetic theology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The passage concludes with a reference to Paul (Pawlos) as teacher, likely alluding to 2 Cor 4:18 or Heb 11:1–3 on the contrast between seen/temporal and unseen/eternal.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"Philoxenos’s treatment of faith (haymānūtā) as a natural faculty perverted by will reflects the anti-Chalcedonian emphasis on correct belief as a divinely ordered disposition.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (will governs faith) to a series of antithetical examples (good vs. evil, spiritual vs. bodily, unseen vs. seen), then to a direct exhortation to the disciple.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between faith in the eternal and faith in the dissolving world echoes Philoxenos’s earlier argument (Discourse 3, preceding passage) against idolatry as misdirected faith.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'faith which is placed in nature' (ܕܣܺܝܡܐ ܒܰܟܝܳܢܰܢ) may be read as either 'faith set in nature' (i.e., innate) or 'faith placed in the natural order'; the translation adopts the former sense."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܗܰܝܡܶܢ ܡܳܕܶܝܢ ܠܰܐܠܳܗܐ܆ ܘܣܰܒܰܪ ܕܡܶܬܝܰܗܒܳܢ ܠܳܟ ܡܶܢܶܗ ܛܳܒ̈ܳܬܐ ܕܰܠܥܳܠܰܡ. ܘܫܽܘܪܳܝܐ ܕܽܐܘܪܚܳܟ ܗܰܝܡܳܢܽܘܬܐ ܬܶܗܘܶܐ ܠܳܟ. ܐܶܢ ܓܶܝܪ ܠܐ ܡܗܰܝܡܶܢ ܐܰܢܬ ܠܗܳܠܶܝܢ ܕܠܳܐ ܡܶܬܚ̈ܰܙܝܳܢ܆ ܠܳܐ ܡܨܶܝܬ ܫܳܒܩܰܬ ܠܰܐܝܠܶܝܢ ܕܡܶܬܚ̈ܰܙܝܳܢ. ܘܶܐܢ ܠܐ ܡܗܰܝܡܶܢ ܐܰܢܬ ܕܫܰܪܺܝܪ ܡܽܘܠܟܳܢܶܗ ܕܰܡܫܺܝܚܐ܆ ܘܛܳܒ̈ܳܬܐ ܕܰܡܠܺܝ̈ܟܳܢ ܡܶܢܶܗ ܠܟܽܠܗܘܢ ܕܢܳܦܩܺܝܢ ܒܳܬܰܪ ܣܒܰܪܬܶܗ. ܠܳܐ ܫܒܰܩܬ ܠܡܶܕܶܡ ܕܰܐܚܺܝܕ ܐܰܢܬ܆ ܘܪܳܗܛܰܬ ܒܳܬܰܪ ܛܽܘ̈ܒܶܐ ܕܶܐܫܬܰܘܕܺܝ ܠܳܟ. ܐܶܠܐ ܠܰܡ ܐܢܳܫ ܟܳܦܰܪ ܒܰܐܒܽܘܗܝ ܘܒܶܐܡܶܗ ܘܒܰܐܚܰܘ̈ܗܝ ܘܒܰܐܚܘ̈ܳܬܶܗ܆ ܘܰܒܥܳܠܡܐ ܟܽܠܶܗ. ܘܳܐܦ ܒܢܰܦܫܶܗ܆ ܠܐ ܡܶܫܟܰܚ ܕܢܶܗܘܶܐ ܠܺܝ ܬܰܠܡܺܝܕܐ. ܗܳܢܐ ܩܳܠܐ ܫܡܰܥ ܐܳܘ ܬܰܠܡܺܝܕܐ. ܘܦܽܘܩ ܡܶܢ ܥܳܠܡܐ. ܘܗܳܕܐ ܣܒܰܪܬܐ ܕܡܶܫܬܰܘܕܝܐ ܛܽܘ̈ܒܶܐ ܪ̈ܽܘܚܳܢܶܐ܆ ܗܺܝ ܒܰܠܚܽܘܕ ܡܶܢ ܕܽܘܒܳܪ̈ܶܐ ܘܗܽܘܦ̈ܳܟܶܐ ܕܥܳܠܡܐ ܬܰܪܚܩܳܟ. ܫܡܰܥܬܳܝܗܝ ܓܶܝܪ ܠܗܳܢܐ ܩܳܠܐ܆ ܗܰܝܡܶܢܳܝܗܝ ܘܠܶܗ ܗܘܺܝ ܬܰܠܡܺܝܕܐ ܘܠܐ ܠܡܶܕܶܡ ܐܚܪܺܝܢ. ܠܐ ܓܶܝܪ ܬܶܗܘܶܐ ܥܶܠܬܐ ܐܚܪܺܬܐ ܠܡܰܦܰܩܬܳܟ ܕܡܶܢ ܥܳܠܡܐ. ܘܶܐܠܐ ܠܐ ܡܰܟܫܪܐ ܡܰܦܰܩܬܳܟ. ܐܰܝܟ ܓܶܝܪ ܕܺܐܝܬܶܝܗ̇ ܥܶܠܬܐ ܩܰܕܡܳܝܬܐ܆ ܗܳܟܰܢܐ ܗܳܘ̈ܝܳܢ ܐܳܦ ܕܫܰܪܟܐ ܐܰܝܠܶܝܢ ܕܒܳܬܪܳܗ̇ ܪ̈ܳܕܝܳܢ. ܡܶܛܽܠ ܓܶܝܪ ܕܣܰܓ̈ܺܝܶܐܐ ܒܥܶܠ̈ܠܳܬܐ ܕܡܶܕܶܡ ܡܶܕܶܡ ܫܳܒܩܺܝܢ ܕܽܘܒܳܪܶܗ ܕܥܳܠܡܐ܆ ܘܰܠܬܰܠܡܺܝܕܽܘܬܗ ܕܰܡܫܺܝܚܐ ܡܶܬܩܰܪܒܺܝܢ܆ ܘܠܰܘ ܡܶܛܽܠ ܗܳܝ ܚܕܐ ܥܶܠܬܐ ܫܰܪܺܝܪܬܐ܆ ܥܰܠ ܗܳܕܐ ܠܐ ܡܰܟܫܰܪ ܬܽܘܠܡܳܕܗܽܘܢ.","english":"He believes in God, and hopes that from him you will be given the eternal goods. And the beginning of your path shall be faith. For if you do not believe in those things that are not seen, you cannot abandon those that are seen. And if you do not believe that the promise of Christ is true, and the goods promised from him to all who follow his gospel, you will not abandon what you hold, and run after the blessings that were promised to you. But unless he denies his father and his mother and his brothers and his sisters, and the whole world, and even himself, he cannot become a disciple to me. Hear this voice, O disciple, and depart from the world. And this gospel of promised spiritual blessings, it alone will separate you from the honors and pursuits of the world. For having heard this voice, believe in it and be a disciple to it and to nothing else. For there shall be no other cause for your departure from the world. Otherwise your departure is not successful. For as the first cause is, so also are the rest that follow after it. For because many, for various causes, abandon the honor of the world and approach the discipleship of Christ, and not for that one true cause, for this reason their discipleship is not successful.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that true faith requires abandoning worldly attachments, including family and self, as a precondition for discipleship.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term ܗܰܝܡܳܢܽܘܬܐ (haymānūṯā) means 'faith' but carries the nuance of steadfast trust or fidelity, central to Philoxenos's ascetic theology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܒܰܪܬܶܗ","severity":"info","text":"The phrase 'gospel of promised spiritual blessings' echoes New Testament language of spiritual rewards (e.g., Matthew 19:21, Luke 12:32), though no direct citation is given.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Philoxenos emphasizes radical renunciation of family and world, reflecting the Syriac ascetic tradition of 'departure from the world' (ܡܰܦܰܩܬܳܟ ܕܡܶܢ ܥܳܠܡܐ) as a prerequisite for discipleship.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a narrative exhortation, using conditional logic ('if... then') to contrast false causes of conversion with the one true cause of faith.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft omits the Syriac phrase 'ܘܳܐܦ ܒܢܰܦܫܶܗ' ('and even himself'), which is crucial for the ascetic demand of self-denial.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܛܳܒ̈ܳܬܐ ܕܰܠܥܳܠܰܡ' could mean 'eternal goods' or 'goods of the world to come'; the reading 'eternal goods' is taken.","The phrase 'ܕܽܘܒܳܪ̈ܶܐ ܘܗܽܘܦ̈ܳܟܶܐ' is translated as 'honors and pursuits' but may also imply 'pride and distractions'."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܐܶܠܐ ܗܳܘܶܝܢ ܠܗܽܘܢ ܒܰܕܡܽܘܬ ܗܰܕ̈ܳܡܶܐ ܟܪ̈ܺܝܗܶܐ ܒܓܽܘܫܡܐ ܚܠܺܝܡܐ ܕܬܰܠܡܺܝܕܽܘܬܗ ܕܰܡܫܺܝܚܐ܆ ܘܰܡܥܰܘܟܺܝܢ ܬܽܘܒ ܠܗܰܕ̈ܳܡܶܐ ܚܠܺܝ̈ܡܶܐ ܡܶܢ ܣܳܥܽܘܪܽܘܬܐ ܕܬܶܫܡܶܫܬܐ ܕܪܽܘܚ܇ ܘܡܶܢ ܥܒܳܕܐ ܕܟܽܠܗܽܘܢ ܦܽܘܩܕܳܢܰܘ̈ܗܝ ܕܡܳܪܰܢ. ܗܳܢܽܘܢ ܕܦܰܩܳܚ ܗܘܳܐ ܠܗܽܘܢ ܦܰܘܫܐ ܕܰܒܥܳܠܡܐ܆ ܘܠܐ ܕܰܥܒܺܝܕܺܝܢ ܚܰܘܪܐ ܕܪܰܦܝܽܘܬܐ ܒܰܐܬܪܐ ܕܪ̈ܽܘܚܳܢܶܐ. ܟܪܺܝܗܐ ܗ̣ܘ ܓܶܝܪ ܘܰܢܣܺܝܣܐ ܠܪ̈ܽܘܚܳܢܝܳܬܐ ܟܽܘܠܶܗ ܕܽܘܒܳܪܶܗ ܕܥܳܠܡܐ܇ ܚܠܺܝܡܐ ܕܶܝܢ ܘܫܰܪܺܝܪܐ ܓܽܘܫܡܐ ܕܬܰܠܡܺܝܕܽܘܬܗ ܕܰܡܫܺܝܚܐ. ܘܰܐܝܢܐ ܕܦܳܣܶܩ ܗܰܕ̈ܳܡܶܐ ܕܰܩܢܽܘܡܶܗ ܡܶܢ ܗܰܘ ܓܽܘܫܡܐ ܟܪܺܝܗܐ. ܘܳܐܬܶܐ ܕܢܶܬܬܠܺܝܦ ܒܗܳܢܐ ܦܰܓܪܐ ܚܰܝܐ܆ ܪܶܚܡܬܳܐ ܕܺܝܠܶܗ ܕܕܽܘܒܳܪܐ ܒܰܠܚܽܘܕ܆ ܗܺܝ ܬܩܰܪܒܺܝܘܗܝ ܠܫܰܘܬܳܦܽܘܬܗ ܕܓܽܘܫܡܐ. ܘܠܐ ܙܳܕܶܩ ܕܬܶܗܘܶܐ ܥܶܠܬܐ ܐܚܪܺܬܐ ܠܩܽܘܪܳܒܶܗ̇. ܐܰܝܟ ܕܺܐܝܬ ܣܰܓܺܝ̈ܶܐܐ܇ ܕܰܐܘ ܡܶܢ ܫܽܘܥܒܳܕܐ܆ ܐܰܘ ܡܶܢ ܚܰܘܒܬܐ܆ ܐܰܘ ܡܶܢ ܩܛܺܝܪܐ ܕܰܐܒܳܗ̈ܶܐ܆ ܐܰܘ ܡܶܢ ܥܰܝܛܐ ܕܰܐܢܬܬܐ܆ ܥܰܡ ܫܰܪܟܐ ܕܥܶܠ̈ܠܳܬܐ ܟܪ̈ܺܝܗܳܬܐ܇ ܕܡܶܢܗܶܝܢ ܡܶܬܪ̈ܰܕܦܺܝܢ ܣܰܓܺܝ̈ܶܐܐ ܩܛܺܝܪܳܐܺܝܬ܇ ܕܢܺܐܬܽܘܢ ܢܶܗܘܽܘܢ ܬܰܠܡܺܝ̈ܕܶܐ ܠܰܡܫܺܝܚܐ. ܘܡܳܐ ܕܶܐܬܰܘ܆ ܒܶܐܣܟܺܡܐ ܐܺܝܬܰܝܗܘܢ ܠܘܳܬܶܗ܆ ܘܒܰܫܪܳܪܐ ܠܘܳܬ ܥܳܠܡܐ. ܗܳܪܟܐ ܒܕܰܓܳܠܽܘܬܐ ܠܰܚܙܳܬܐ ܕܥܰܝܢܐ ܒܰܠܚܽܘܕ܆ ܘܬܰܡܳܢ ܒܰܥܒܳܕܐ ܘܰܒܚܽܘ̈ܫܳܒܶܐ. ܗܳܪܟܐ ܡܶܛܽܠ ܥܝܳܕܐ܆ ܘܬܰܡܳܢ ܡܶܛܽܠ ܨܶܒܝܳܢܐ܇ ܗܳܪܟܐ ܕܳܒܪܐ ܠܗܽܘܢ ܡܰܫܠܡܳܢܽܘܬܐ ܕܰܩܛܺܝܪܐ܆ ܘܬܰܡܳܢ ܐܳܚܶܕ ܠܗܽܘܢ ܦܽܘܪܫܳܢܐ ܕܚܺܐܪܽܘܬܗܘܢ. ܘܰܐܝܟ ܕܒܰܦܣܺܝ̈ܩܳܬܐ܆ ܗܳܪܟܐ ܐܺܝܬܰܘܗܝ ܛܶܠܳܠܗܘܢ ܘܰܒܓܰܘ ܥܳܠܡܐ ܓܽܘܫܡܗܘܢ.","english":"but they are like sick limbs in the strong body of the discipleship of Christ, and they are again joined to the healthy limbs by the surgery of the service of the Spirit and by the observance of all the commandments of our Lord. For they were loosening the remainder of the world, and not making the bond of slackness in the place of spiritual things. For the whole of the world’s pride is sick and unstable, but the body of the discipleship of Christ is strong and firm. And whoever cuts off the limbs of his standing from that sick body, and comes to be grafted into this living body, the love of pride alone brings him to the fellowship of the body. And there should be no other cause for his approach. As there are many who, either from compulsion, or from debt, or from the bond of parents, or from the marriage of a wife, along with the rest of the sick causes, from which many are pursued tightly, so that they might become disciples of Christ. And when they come, they come to him in outward form, and in truth to the world. Here, in falsehood alone for the sake of appearance, and there in deed and in thoughts. Here, on account of habit, and there on account of will; here, the completion of the bond leads them, and there, the separation of their freedom holds them. And as in the cases, here is their shadow, and within the world their body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܪ̈ܺܝܗܶܐ ܒܓܽܘܫܡܐ ܚܠܺܝܡܐ","severity":"info","text":"The metaphor of sick limbs in a strong body contrasts worldly pride with the healthy body of Christ's discipleship, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܰܠܡܺܝܕܽܘܬܗ ܕܰܡܫܺܝܚܐ","severity":"info","text":"The phrase 'discipleship of Christ' (talmīdūṯeh d-Mšīḥā) denotes the collective body of Christ's followers, not merely individual discipleship, echoing Pauline ecclesiology.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܢ ܣܳܥܩܽܘܪܽܘܬܐ ܕܬܶܫܡܶܫܬܐ ܕܪܽܘܚ","severity":"info","text":"The 'surgery of the service of the Spirit' likely refers to sacramental or ascetic practices (e.g., baptism, penance) that reintegrate the sinner into the ecclesial body, a theme in Philoxenos' monastic instruction.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܽܘܒܳܪܶܗ ܕܥܳܠܡܐ","severity":"info","text":"The contrast between worldly pride (dūbārēh d-‘ālmā) and the body of Christ parallels Paul's contrast between the old and new creation (e.g., Rom 6:6; 2 Cor 5:17), though no direct citation is made.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܪܟܐ ... ܘܬܰܡܳܢ","severity":"info","text":"The repeated 'here ... there' (hārkā ... w-tammān) structures a binary contrast between false, worldly discipleship and true, spiritual commitment, a rhetorical device common in Syriac homilies.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܛܺܝܪܐ ܕܰܐܒܳܗ̈ܶܐ","severity":"caution","text":"The phrase 'bond of parents' (qṭīrā d-abāhē) may refer to familial obligations or a legal bond; the Syriac is ambiguous, but the context suggests social pressure rather than a specific institution.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bond of parents' (qṭīrā d-abāhē) could denote either parental authority or a formal vow; the reading here takes it as social compulsion.","The term 'surgery' (sā‘qūrūtā) is metaphorical; its precise referent (e.g., penance, exorcism) is not specified in the text."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܘܰܬܢܳܢ ܩܳܝܡܺܝܢ ܒܨܽܘܪܬܐ ܘܒܰܕܡܽܘܬܐ ܒܰܠܚܽܘܕ܆ ܘܬܰܡܳܢ ܒܰܩܢܽܘܡܐ ܫܰܪܺܝܪܐ. ܟܰܕ ܥܒܺܝܕܺܝܢ ܥܶܠܬܐ ܕܬܽܘܩܰܠܬܐ ܠܰܩܢܽܘܡܗܽܘܢ. ܘܳܐܦ ܠܰܐܚܰܝ̈ܗܽܘܢ. ܘܳܐܟܠܺܝܢ ܠܰܚܡܶܗ ܕܰܡܫܺܝܚܐ ܒܰܚܛܽܘܦܝܐ. ܘܠܐ ܒܟܺܐܢܽܘܬܐ. ܘܟܰܕ ܥܰܡܶܗ ܐܰܘܓܰܪܘ܆ ܦܳܠܚܺܝܢ ܥܰܡ ܐܚܪܺܢܐ. ܘܠܐ ܡܶܬܚܰܡܨܺܝܢ. ܘܟܰܕ ܗܽܘ ܩܪܳܐ ܐܶܢܽܘܢ܆ ܠܰܐܚܪܺܢܐ ܕܰܠܩܽܘܒܠܶܗ ܐܶܫܬܡܰܥܘ. ܘܟܰܕ ܟܽܠܢܳܫ ܐܰܝܟ ܕܰܠܕܺܝܠܶܗ ܫܩܺܝܠ ܘܡܰܘܒܶܠ ܠܗܽܘܢ܆ ܗܶܢܽܘܢ ܛܳܠܡܺܝܢ ܛܰܝܒܽܘܬܗ. ܘܫܳܝܛܺܝܢ ܦܽܘܩܕܳܢ̈ܰܘܗܝ. ܘܰܥܒܺܝܕܺܝܢ ܬܽܘܩܰܠܬܐ ܒܰܐܬܪܐ ܕܒܶܢܝܳܢܐ܆ ܘܰܚܙܳܬܐ ܕܚܽܘܣܪ̈ܳܢܶܐ ܒܰܐܬܪܐ ܕܝܽܘܬܪ̈ܳܢܶܐ. ܘܥܶܠܬܐ ܕܟܶܫܠܐ. ܒܓܰܘ ܐܰܬܪܶܗ ܕܰܫܪܳܪܐ. ܘܰܕܡܽܘܬܐ ܡܰܠܝܰܬ ܬܽܘ̈ܟܶܐ܆ ܒܶܝܬ ܚܶܙܘܳܢ̈ܶܐ ܕܥܽܘܕܪ̈ܳܢܶܐ. ܘܰܐܝܠܶܝܢ ܕܗܳܟܰܢܐ ܐܺܝܬܰܝܗܽܘܢ܆ ܦܰܩܳܚ ܗܘܳܐ ܠܗܽܘܢ ܐܰܝܟ ܡܶܠܬܶܗ ܕܰܡܫܺܝܚܐ ܐܶܠܽܘ ܠܐ ܐܶܬܺܝܠܶܕܘ. ܐܰܘ ܕܶܐܢ ܐܶܬܺܝܠܶܕܘ. ܦܳܫܘ ܒܓܰܘ ܐܰܬܪܐ ܟܪܺܝܗܐ ܕܕܽܘܒܳܪܶܗ ܕܥܳܠܡܐ܇ ܗܰܘ ܕܒܶܗ ܐܺܝܬܰܝܗܽܘܢ ܗܘܰܘ܆ ܘܠܐ ܕܶܐܬܰܘ ܕܥܰܡܗܽܘܢ ܢܰܟܪܗܽܘܢ ܠܰܐܚܪ̈ܳܢܐ. ܘܥܰܡ ܗܳܝ ܕܗܶܢܽܘܢ ܡܺܝܬܺܝܢ ܡܶܢ ܐܰܠܳܗܐ܆ ܢܡܺܝܬܽܘܢ ܥܰܡܗܽܘܢ ܗܰܕ̈ܳܡܶܐ ܚܰܝ̈ܶܐ. ܐܰܢܬ ܕܶܝܢ ܐܳܘ ܬܰܠܡܺܝܕܐ ܕܰܐܠܳܗܐ܆ ܥܪܽܘܩ ܡܶܢ ܕܰܐܝܟ ܗܳܠܶܝܢ. ܘܗܰܝܡܳܢܽܘܬܐ ܒܰܠܚܽܘܕ ܗܺܝ ܬܶܗܘܶܐ ܥܶܠܬܐ ܠܡܰܦܰܩܬܳܟ ܕܡܶܢ ܥܳܠܡܐ. ܕܰܐܝܟ ܕܣܳܡܬ ܫܶܬܶܐܣܬܐ܆ ܗܳܟܰܢܐ ܢܶܣܰܩ ܒܶܢܝܳܢܐ ܟܽܘܠܗ ܕܰܥܒ̈ܳܕܰܝܟ. ܡܳܐ ܓܶܝܪ ܕܰܫܩܰܠܘ ܥܒ̈ܳܕܰܝܟ ܚܰܝܠܐ ܡܶܢ ܗܰܝܡܳܢܽܘܬܳܟ ܩܰܕܡܳܝܬܐ܆ ܗܳܝ ܕܗܺܝ ܐܰܦܶܩܬܳܟ ܡܶܢ ܥܳܠܡܐ܆ ܟܽܘܠܗܽܘܢ ܒܳܗ̇ ܒܗܰܝܡܳܢܽܘܬܐ ܡܶܫܬܰܡܠܶܝܢ ܘܡܶܬܢܰܛܪܺܝܢ ܒܚܽܘܠܡܳܢܐ.","english":"and they stand in the image and likeness of the Only-begotten, and they are perfected in the true Person, while the cause of stumbling has been made for their Person and also for their brothers. And they eat the bread of Christ with greed, and not with sorrow. And when they have grown weary with him, they labour with others, and they are not zealous. And when he calls them, they listen to others who are opposed to him. And when each one takes and brings to them as if it were his own, they consume his grace, and they scatter his commandments, and they make a stumbling-block in the place of petition, and a vision of lacks in the place of benefits, and a cause of offence within the place of truth. And likeness full of faults among the visions of the faithful. And those who are thus, it would have been better for them, according to the word of Christ, if they had not been born, or if they had been born, they had remained within the sickly place of the conduct of the world, that in which they were, and had not come that with them they might infect others with their sickness. And with that, they are dead to God, and the living members die with them. But you, O disciple of God, flee from such as these. And let faith alone be the cause of your departure from the world. For as you have laid the foundation, so shall the whole edifice of your works rise. For when your works have taken power from your first faith, that which brought you out of the world, all of them are fulfilled and adorned with health in that faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܨܽܘܪܬܐ","severity":"info","text":"The Syriac term ܒܨܽܘܪܬܐ (bṣūrtā) means 'image' or 'likeness', often used in Christological contexts to denote the Son as the image of the Father.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܽܘ ܠܐ ܐܶܬܺܝܠܶܕܘ","severity":"info","text":"The phrase 'if they had not been born' echoes a dominical saying (cf. Matt 18:3? or a variant) about the fate of the wicked, common in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"Philoxenos emphasizes 'faith alone' (haymānūṯā) as the cause of departure from the world, reflecting his Miaphysite insistence on faith as the foundation of ascetic life.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܢܬ ܕܶܝܢ ܐܳܘ ܬܰܠܡܺܝܕܐ","severity":"info","text":"The passage shifts from a third-person critique of the unfaithful to a direct second-person address ('But you, O disciple of God'), marking a rhetorical turn typical of Philoxenos's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܬܢܳܢ ܩܳܝܡܺܝܢ","severity":"caution","text":"The opening phrase ܘܰܬܢܳܢ ܩܳܝܡܺܝܢ is textually uncertain; the edition reads 'and they stand', but the verb form may be corrupt or a variant spelling.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܰܬܢܳܢ ܩܳܝܡܺܝܢ' may be a scribal error for 'ܘܩܳܝܡܺܝܢ' (and they stand); the reading 'they stand' is adopted.","The referent of 'they' throughout is ambiguous: it could be the 'sick limbs' from the previous passage or a generic group of unfaithful disciples."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܘܰܡܩܰܘܶܝܢ ܒܰܬܪܺܝܨܽܘܬܐ܇ ܘܪܳܗܛܺܝܢ ܠܘܰܥܕܐ ܕܥܰܝܢܐ ܟܣܺܝܬܐ ܕܰܐܠܳܗܐ܆ ܘܡܶܫܬܰܡܠܶܝܢ ܘܡܶܬܓܰܡܪܺܝܢ ܒܰܡܚܰܦܛܳܢܽܘܬܐ ܕܺܝܠܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ. ܟܡܳܐ ܓܶܝܪ ܕܗܰܝܡܳܢܽܘܬܐ ܠܥܶܠ ܚܳܝܪܐ܆ ܐܽܘܪܚܐ ܕܕܽܘܒܳܪ̈ܶܐ. ܚܦܺܝܛܳܐܺܝܬ ܪܳܕܝܐ܆ ܘܰܫܒܺܝܠܐ ܕܥܰܡ̈ܠܶܐ. ܒܩܰܠܺܝܠܽܘܬܐ ܪܳܗܶܛ܇ ܗܳܝ ܓܶܝܪ ܥܰܝܢܐ ܕܗܰܝܡܳܢܽܘܬܐ ܕܡܶܢ ܫܽܘܪܳܝܐ ܦܬܰܚܬ ܘܰܚܙܰܝܬ ܒܳܗ̇ ܡܶܢ ܪܽܘܚܩܐ ܡܽܘܠܟܳܢܰܘ̈ܗܝ ܕܰܡܫܺܝܚܐ܆ ܐܶܙܕܰܗܪ ܕܠܐ ܬܶܥܡܽܘܨܺܝܗ̇ ܒܰܚܕܐ ܡܶܢ ܥܶܠ̈ܠܳܢ ܕܦܳܓ̈ܥܳܢ ܒܳܟ܇ ܡܳܐ ܕܫܰܪܺܝܬ ܒܽܐܘܪܚܐ ܕܡܰܪܕܺܝܬܳܟ܆ ܕܠܐ ܡܶܢ ܫܶܠܝ ܬܶܓܕܰܫ ܠܳܟ ܬܽܘܩܰܠܬܐ܇ ܘܬܶܦܶܠ ܒܰܫܒܺܝܠܐ ܕܒܶܗ ܡܗܰܠܟܰܬ. ܐܶܠܐ ܐܰܟܙܢܐ ܕܗܳܠܶܝܢ ܕܰܡܫܰܪܶܝܢ ܒܽܐܘܪܚܐ ܕܰܟܝܳܢܐ܆ ܒܶܗ ܒܗܰܘ ܚܙܳܝܐ ܕܰܡܫܰܪܶܝܢ܆ ܒܶܗ ܡܗܰܠܟܺܝܢ ܥܕܰܡܐ ܠܫܽܘܠܳܡܳܗ̇ ܕܽܐܘܪܚܐ܆ ܟܰܕ ܙܗܺܝܪܺܝܢ ܕܠܳܐ ܢܛܰܦܽܘܢ ܥܰܝ̈ܢܰܝܗܽܘܢ ܒܡܰܪܕܺܝܬܗܽܘܢ܇ ܘܰܢܥܰܘܟܽܘܢ ܠܰܚܙܳܝܐ ܡܫܰܒܠܳܢܗܽܘܢ܆ ܗܳܟܰܢܐ ܐܳܦ ܐܰܢܬ ܐܘ ܬܰܠܡܺܝܕܐ܇ ܕܫܰܪܺܝܬ ܠܡܶܪܕܳܐ ܒܽܐܘܪܚܐ ܕܰܫܡܰܝܐ܇ ܚܙܳܝܐ ܗܰܘ ܕܡܶܢ ܫܽܘܪܳܝ ܐܽܘܪܚܳܟ ܢܶܗܘܶܐ ܢܛܺܝܪ ܠܘܳܬܳܟ܇ ܥܕܰܡܐ ܠܫܽܘܠܳܡܐ. ܟܡܳܐ ܓܶܝܪ ܕܡܶܬܒܰܩܝܐ ܥܰܝܢܐ ܕܗܰܝܡܳܢܽܘܬܟ ܒܰܥܬܺܝ̈ܕܳܬܐ܆ ܗܳܟܰܢܐ ܩܳܠܺܝܢ ܥܠܰܝܟ ܥܰܡ̈ܠܶܐ ܕܕܽܘܒܳܖ̈ܰܝܟ. ܘܡܶܬܒܰܣܡܐ ܢܰܦܫܳܟ ܒܽܐܘܠܨܳܢ̈ܶܐ ܕܫܰܦܺܝܪ̈ܳܬܳܟ. ܘܰܐܟܙܢܐ ܕܰܢܛܺܝܪܐ ܪܶܓܠܳܐ ܡܶܢ ܬܽܘܩ̈ܠܳܬܐ܆ ܟܡܐ ܕܰܦܬܺܝܚܐ ܥܰܝܢܐ ܠܰܚܙܳܬܐ܆ ܗܳܟܰܢܐ ܓܠܺܝܙܐ ܘܡܰܒܥܕܐ ܡܰܐܺܝܢܽܘܬܐ ܡܶܢ ܢܰܦܫܐ܆ ܟܡܳܐ ܕܰܚܠܺܝܡ ܚܙܳܝܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܇ ܘܡܶܬܒܰܩܝܐ ܘܚܳܝܪܐ ܒܰܫܡܰܝ̈ܳܢܝܳܬܐ. ܢܰܦܫܐ ܓܶܝܪ ܕܓܳܠܙܐ ܡܶܢܳܗ̇ ܚܰܘܪܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܐܰܘ ܕܰܡܺܝܟܬܳܐ ܗܝ.","english":"and they are established in rectitude, and they run toward the hidden eye of God, and they are fulfilled and perfected in the simplicity of faith. For as faith looks upward, the path of virtues runs eagerly, and the way of labors runs swiftly. For that eye of faith which from the beginning opened and saw from afar the mysteries of Christ, beware lest you obscure it with one of the passions that encounter you when you begin the path of your ascetic discipline, so that from negligence a stumbling block does not befall you and you fall in the way in which you walk. But just as those who begin on the pure path, in that same vision with which they begin, they walk until the end of the path, being careful not to turn their eyes aside in their ascetic discipline and to change the vision of their beginning, so also you, O disciple, who have begun to practice asceticism on the path of heaven, let that vision which from the beginning of your path be preserved with you until the end. For as the eye of your faith is clarified in future things, so the labors of your virtues cry out over you, and your soul is delighted in the afflictions of your beauties. And just as the foot is preserved from stumbling blocks, as the eye is opened to visions, so also is simplicity removed and distanced from the soul, as the vision of faith is strong and is clarified and looks toward heavenly things. For the soul that is separated from the companionship of faith, or that is asleep, is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܰܝܢܐ ܟܣܺܝܬܐ","severity":"info","text":"The phrase 'hidden eye' (ʿaynā ksītā) is a key metaphor in Philoxenos for the contemplative faculty of faith, distinct from physical sight. It recurs throughout the discourse as the organ of spiritual vision.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܚܰܦܛܳܢܽܘܬܐ","severity":"info","text":"Simplicity (maḥpaṭānūṯā) denotes the unadorned, direct quality of faith that avoids intellectual complexity. Philoxenos contrasts it with the 'stumbling blocks' (tuqālā) of passion and distraction.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person plural description of the faithful to a direct second-person address to the disciple (ʼa(n)t talmīḏā), marking a rhetorical intensification typical of Philoxenos’s exhortatory style.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܽܘܪܚܐ ܕܕܽܘܒܳܪ̈ܶܐ","severity":"info","text":"The 'path of virtues' (ʼurḥā d-ḏūbārē) and 'way of labors' (šbīlā d-ʿamlē) echo the ascetic imagery of Evagrius of Pontus, who similarly describes the spiritual life as a journey requiring vigilance against distraction.","cites":[],"named_sources":["Evagrius Ponticus"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܝ̈ܢܰܝܗܽܘܢ","severity":"info","text":"The warning not to turn one's eyes aside (lā ṭap̄ūn ʿaynayhōn) recalls Proverbs 4:25 ('Let your eyes look straight ahead'), a common ascetic prooftext for single-minded focus in the Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܡܺܝܟܬܳܐ ܗܝ","severity":"caution","text":"The final clause 'or that is asleep, is' (ʼaw d-dammīḵtā hī) is syntactically incomplete in the Syriac, possibly a scribal break or a deliberate ellipsis. The English draft supplies 'is' but the sense may require a predicate such as 'dead' or 'lost'.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause is truncated; it is unclear whether the text originally continued or whether the ellipsis is rhetorical.","The phrase 'eye of faith' (ʿaynā d-haymānūṯā) may be read as either a subjective genitive (faith’s eye) or an objective genitive (the eye that is faith); the context supports the former."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܐܰܘ ܡܺܝܬܬܳܐ ܗܝ܆ ܐܰܝܕܐ ܓܶܝܪ ܕܟܽܠ ܟܽܠܗ ܛܳܪܕܐ ܡܶܢ ܠܘܳܬܳܗ̇ ܗܰܝܡܳܢܽܘܬܐ܆ ܗܳܕܶܐ ܢܰܦܫܳܐ ܗ̣ܝ ܡܺܝܬܬܳܐ. ܐܰܝܕܐ ܕܶܝܢ ܕܰܢܛܺܝܪ ܠܘܳܬܳܗ̇ ܫܡܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܐ܆ ܘܠܰܘ ܒܟܽܠ ܥܶܕܳܢ ܦܬܺܝܚܐ ܥܰܝܢܳܗ̇ ܕܬܶܬܒܰܩܶܐ ܒܪ̈ܽܘܚܳܢܝܳܬܐ܆ ܗܳܕܶܐ ܢܰܦܫܳܐ ܗ̣ܝ ܕܰܡܺܝܟܬܐ܇ ܕܰܡܛܰܒܥܐ ܒܫܶܢܬܐ ܕܡܰܐܺܝܢܽܘܬܐ܆ ܘܟܰܕ ܥܳܡܠܳܐ ܠܐ ܡܰܪܓܫܐ. ܘܟܰܕ ܡܶܙܕܰܕܩܐ ܠܐ ܝܳܕܥܐ. ܘܟܰܕ ܪܳܗܛܐ ܠܐ ܚܳܫܳܐ ܒܪܶܗܛܳܗ̇. ܘܰܐܟܙܢܐ ܕܗܰܘ ܕܕܰܡܺܝܟ܆ ܠܐ ܡܰܪܓܶܫ ܒܰܐܝܠܶܝܢ ܕܥܰܠ ܓܰܢܒܶܗ ܗܳܘ̈ܝܳܢ܆ ܗܳܟܰܢܐ ܐܳܦܠܐ ܐܰܝܢܐ ܕܛܳܦܶܐ ܚܙܳܝܳܗ̇ ܕܗܰܝܡܳܢܽܘܬܗ܆ ܪܓܺܝܫ ܒܛܳܒ̈ܳܬܐ ܕܡܶܢܳܗ̇ ܡܶܬܦܰܠ̈ܚܳܢ. ܐܶܠܐ ܒܰܕܡܽܘܬ ܣܰܡܝܐ ܕܡܶܢ ܐܚܪܺܢܐ ܡܶܬܕܒܰܪ܆ ܗܳܟܰܢܐ ܐܳܦ ܗܽܘ ܡܶܢ ܩܛܺܝܪܐ ܕܰܥܝܳܕܐ ܡܶܬܢܰܓܰܕ܆ ܐܰܘ ܡܶܢ ܗܳܝ ܕܠܳܐ ܡܶܫܟܰܚ ܕܰܢܫܰܚܠܶܦ ܐܶܣܟܻ̈ܡܶܐ ܕܥܰܡ̈ܠܶܐ ܕܰܐܚܺܝܕ. ܘܪܳܕܶܐ ܒܕܽܘܟܬܐ ܕܺܐܝܬܰܘܗܝ ܒܳܗ̇. ܠܐ ܓܶܝܪ ܠܳܚܡܐ ܠܶܗ ܠܬܰܠܡܺܝܕܐ ܕܰܡܫܺܝܚܐ܇ ܕܡܶܢ ܢܳܡܽܘܣܐ ܕܰܒܢ̈ܰܝ ܐܢܳܫܐ ܢܶܬܩܰܝ̈ܡܳܢ ܛܳܒ̈ܳܬܶܗ. ܕܕܰܠܡܐ ܡܳܐ ܕܶܐܫܬܪܺܝܘ ܢܳܡܽܘ̈ܣܶܐ܇ ܐܰܘ ܒܥܰܘ ܣܳܝܽܘ̈ܡܰܝܗܘܢ ܕܰܢܚܰܠܦܽܘܢ ܐܶܢܘܢ܇ ܢܶܬܦܰܠ̈ܗܕܳܢ ܘܢܶܬܒܰܕܪ̈ܳܢ ܐܳܦ ܛܳܒ̈ܳܬܶܗ ܕܺܝܠܶܗ. ܗܰܘ ܓܶܝܪ ܕܣܳܡ ܠܰܢ ܐܰܓܽܘܢܐ. ܠܰܘ ܒܰܪܢܳܫܰܐ ܗ̣ܘ. ܘܡܶܛܽܠ ܗܳܕܶܐ. ܐܳܦܠܐ ܢܳܡܽܘ̈ܣܶܐ ܕܰܒܢܰܝ̈ܢܳܫܐ܇ ܙܳܕܶܩ ܕܢܶܐܚܕܽܘܢܳܢ ܒܬܰܟܬܽܘܫܶܗ ܕܗܳܢܐ ܐܰܓܽܘܢܐ. ܐܶܠܐ ܒܰܠܚܽܘܕ ܨܶܒܝܳܢܗ ܕܺܝܠܶܗ ܕܣܳܐܶܡ ܐܰܓܽܘܢܐ ܡܫܺܝܚܐ.","english":"or it is dead. For what is it that drives all of its course toward faith? This very thing is dead. And what is it that is bound to the name of faith, and not at all times is its eye open to be examined in spiritual matters? This very thing is asleep, which is stamped in the hour of habit, and when it labors it does not perceive, and when it is justified it does not know, and when it runs it does not feel its own running. And just as one who is asleep does not perceive the things that happen around him, so also one who is bound to the sight of his faith does not perceive the goods that are wrought from it. But like a blind man who is led by another, so also he is led by the bond of custom, or by that which cannot change the forms of the labors that he holds. And he runs in the place where he is, not because it is not fitting for the disciple of Christ that from the canons of the sick the goods of his own should be established, lest when the canons are loosened, or when their limits are changed, his goods also be scattered and dispersed. For he who sets the foundation is not a human being. And because of this, it is not right that the canons of the sick should be held in the order of this foundation. But only by the will of the one who sets the foundation, Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is central to Philoxenos’s argument, denoting not mere belief but the active, seeing eye of the soul that perceives spiritual realities.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Philoxenos contrasts a living faith, which is open and perceptive, with a dead or sleeping faith that is bound to habit and unaware of its own spiritual labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The image of the blind man led by another reflects a common ascetic trope: reliance on external custom rather than inner vision leads to spiritual passivity.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a longer section on the dangers of a faith that is merely habitual, using a series of parallel negations (does not perceive, does not know, does not feel) to emphasize spiritual insensibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܺܝܚܐ","severity":"info","text":"The reference to Christ as the one who sets the foundation (ܣܳܐܶܡ ܐܰܓܽܘܢܐ) echoes Pauline language of Christ as the foundation of faith (cf. 1 Cor 3:11), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܳܡܽܘܣܐ","severity":"caution","text":"The term ܥܳܡܽܘܣܐ (canon) is ambiguous: it may refer to ecclesiastical rules, ascetic practices, or the boundaries of proper faith. The context suggests the latter, but the sense is contested.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'canons of the sick' (ܥܳܡܽܘ̈ܣܶܐ ܕܰܒܥܰܝ̈ܥܳܫܐ) is ambiguous: it may denote rules derived from spiritually ill persons or practices that are themselves diseased. The reading taken is that they are defective norms.","The identity of 'the bond of custom' (ܩܛܺܝܪܐ ܕܰܥܝܳܕܐ) is left vague; it could refer to liturgical habit or to a more general social conformity."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܗܳܢܰܘ ܗܳܟܺܝܠ ܫܽܘܪܳܝܐ ܕܡܰܦܰܩܬܳܟ ܕܡܶܢ ܥܳܠܡܐ܆ ܐܳܘ ܕܰܡܫܰܪܶܐ ܒܡܰܪܕܺܝܬܐ ܕܽܐܘܪܚܐ ܕܰܫܡܰܝܳܐ: ܘܰܒܗܰܝܡܳܢܽܘܬܐ ܫܠܰܚܬ ܡܶܢܳܟ ܢܰܚܬܐ ܕܛܳܥܝܽܘܬܐ ܕܚܽܘ̈ܫܳܒܶܐ܆ ܗܳܝ ܕܰܡܦܰܟܪܳܐ ܒܨܶܒ̈ܘܳܬܐ ܕܥܳܠܡܐ܆ ܘܛܳܥܝܐ ܘܡܰܣܒܪܳܐ ܥܰܠ ܡܶܕܶܡ ܕܠܐ ܐܺܝܬܰܘܗܝ ܐܰܝܟ ܗܰܘ ܕܺܐܝܬܰܘܗܝ. ܐܶܙܕܰܗܪ ܡܳܕܶܝܢ. ܕܠܐ ܬܶܫܬܰܚܠܰܦ ܒܗܰܝܡܳܢܽܘܬܟ. ܟܰܕ ܟܽܠܥܶܕܳܢ ܡܶܬܥܰܗܕܰܬ ܡܶܠܬܶܗ ܕܦܰܘܠܳܘܣ. ܘܒܳܗ̇ ܡܪܰܒܶܝܬ ܗܰܝܡܳܢܽܘܬܟ܇ ܘܡܳܪܩܰܬ ܚܽܘ̈ܫܳܒܰܝܟ܇ ܡܶܢ ܨܳܐܬܐ ܕܛܳܥܝܽܘܬܐ܇ ܐܰܝܟ ܗܳܝ ܕܶܐܡܰܪ. ܕܚܰܝܳܒ ܗܽܘ ܡܰܢ ܕܡܶܬܩܰܪܰܒ ܠܘܳܬ ܐܰܠܳܗܐ܆ ܕܰܢܗܰܝܡܶܢ ܕܺܐܝܬܰܘܗܝ ܐܰܠܳܗܐ. ܕܠܶܗ ܫܽܘܒܚܐ ܠܥܳܠܡܺܝܢ ܐܰܡܺܝܢ܀ ܫܠܶܡ ܡܺܐܡܪܐ ܕܰܬܠܳܬܐ ܕܥܰܠ ܗܰܝܡܳܢܽܘܬܐ܀","english":"This, then, is the beginning of your departure from the world, or of your commencement in the discipline of the path of heaven: and by faith you have sent forth from yourself the sister of the error of thoughts, that which contends with the desires of the world, and wanders and gives an opinion about something that is not as it is. Beware, therefore, that your faith not be altered, while the word of Paul is ever being remembered, and by it your faith is nurtured and your thoughts are purified from the side of error, as he said: He who approaches God is obligated to believe that He is God. To Him be glory forever and ever. Amen. End of the Third Discourse on Faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܐ","severity":"info","text":"The Syriac term haymānūṯā (faith) is central to Philoxenos’s argument, denoting not mere belief but an active, disciplined orientation toward God.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul","severity":"info","text":"The phrase 'He who approaches God is obligated to believe that He is God' echoes Pauline teaching (cf. Hebrews 11:6), though not a direct quotation; Philoxenos adapts it to his ascetic context.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sister of the error of thoughts","severity":"info","text":"The 'sister of the error of thoughts' personifies doubt or false reasoning as a sibling to error, a rhetorical device common in Syriac ascetic literature to dramatize internal spiritual conflict.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"End of the Third Discourse on Faith","severity":"info","text":"This passage concludes Discourse 3, summarizing its exhortation to maintain faith as the foundation for ascetic discipline and departure from worldly concerns.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"To Him be glory forever and ever. Amen.","severity":"info","text":"The doxology is a standard closing formula in Syriac liturgical and literary texts, affirming the discourse’s place within a monastic or catechetical tradition.","cites":[{"key":"ed:dsc-376","label":"source edition: Discourse 3: On Faith","url":"https://syriaccorpus.org/376"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sister of the error of thoughts' could be interpreted as a personification of doubt or as a specific heretical tendency; the reading taken follows the ascetic context of internal struggle."],"confidence":"high","notes":[]}]}