{"slug":"dsc-39","id":"syriac:dsc:dsc-39","title":"On Supplication","title_source":"On Supplication","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:39Z","cost_usd":0.01591},"source":{"registry_id":"syriac:dsc:dsc-39","work_id":"dsc-39","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/39"},"stats":{"passages":24,"english_words":6727,"coptic_letters":0,"source_letters":14275,"commentary_units":135,"commentary_kinds":7,"derived_notes":1,"ambiguities":42,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-39","abstract":"On Supplication is a metrical homily (memra) by Narsai, a leading theologian of the Church of the East in the late fifth century. The work explores the theme of supplication through elevated rhetoric, scriptural allusion, and repetitive patterns typical of liturgical and ascetic instruction. It emphasizes tears, humility, and the soul's plea for mercy, often employing imagery of Christ as physician and the body as a storm-tossed ship. The text survives in East Syriac manuscripts, frequently within liturgical collections, and was used in monastic prayer cycles, especially during Lent. The edition provides a single Syriac base text with English translation but lacks a critical apparatus, limiting assessment of textual variation.","historical_context":"Narsai (d. ca. 503) was a key figure at the School of Nisibis, the intellectual center of the Church of the East. This memra likely dates to the late fifth century, a period of theological consolidation and liturgical development in the East Syriac tradition. The work was composed in Syriac, the liturgical and literary language of the East Syrian churches, and belongs to the genre of memra, a verse homily used for instruction and worship. The manuscript tradition is later, with the earliest witnesses not specified in the edition; the text survives in East Syriac manuscripts, often in liturgical collections, and was adapted for monastic use, particularly during Lent. Variant readings may reflect scribal adaptation, but the edition does not collate all known witnesses, making it difficult to assess textual fluidity. The work's emphasis on supplication, tears, and humility aligns with broader Syriac ascetic and liturgical traditions, drawing on earlier figures like Ephrem.","significance":"On Supplication is significant as a witness to Narsai's liturgical and ascetic teaching, reflecting the theological and devotional concerns of the East Syriac tradition in the late fifth century. Its use in monastic prayer cycles, especially during Lent, highlights its role in shaping communal spirituality. The work also exemplifies the memra genre and the rhetorical techniques of Syriac poetry, with its scriptural allusions and vivid imagery influencing later Syriac ascetic anthologies.","timeline":[{"date":"Late 5th c.","event":"Composition of On Supplication by Narsai, likely at the School of Nisibis."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"5th–6th c.","event":"Transmission of the memra in East Syriac manuscript tradition."},{"date":"Medieval period","event":"Use of the memra in East Syriac monastic prayer cycles, especially during Lent."},{"date":"Modern","event":"Publication of a Syriac edition with English translation, lacking critical apparatus."}],"relations":[{"work":"Ephrem the Syrian","relation":"Narsai draws on Ephrem's imagery of Christ as physician and storm imagery, common in Syriac tradition.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Narsai taught at this center, and the memra reflects its theological and liturgical context.","key":"","label":null,"url":null},{"work":"East Syriac liturgical collections","relation":"The memra survives in these collections, indicating its use in worship.","key":"","label":null,"url":null},{"work":"Syriac ascetic anthologies","relation":"The work's emphasis on tears and humility aligns with later ascetic compilations.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Provides background on the author and his context."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Context for the religious community that transmitted the work."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for Narsai's teaching."},{"key":"wikipedia:Syriac language","label":"Syriac language","url":"https://en.wikipedia.org/wiki/Syriac_language","reason":"Language of composition and transmission."}],"cautions":["The exact date of composition is uncertain; it is placed in the late fifth century based on Narsai's lifetime.","The manuscript tradition is later than the original composition, and the earliest witness is not specified.","The edition does not collate all known witnesses, so textual fluidity and variant readings cannot be assessed.","The work's attribution to Narsai is traditional but not independently verified by the edition's notes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000483,"generated":"2026-11-15T05:18:55Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/39"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8541"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-39","status":"pass","blocking":[],"warnings":[],"stats":{"passages":24,"translated":24,"commentary_passages":24,"commentary_units":135,"english_words":6727,"source_letters":22140,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memra) on the theme of supplication, typical of Narsai’s liturgical and ascetic instruction. Its register is elevated, with frequent scriptural allusion and rhetorical repetition.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) taught at the School of Nisibis. This memra likely dates to the late 5th century, but the manuscript tradition is later; the earliest witness in this edition is not specified.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in East Syriac manuscripts, often in liturgical collections. Variant readings may reflect scribal adaptation for monastic use; the edition does not collate all known witnesses.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was used in East Syriac monastic prayer cycles, particularly during Lent. Its emphasis on tears and humility aligns with later Syriac ascetic anthologies.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides a single Syriac base text with English translation but no apparatus of variant readings or manuscript sigla. Readers cannot assess textual fluidity from this volume alone.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 24 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":24},"term_index":[],"citations":{"ed:dsc-39":{"label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}},"segments":[{"i":1,"ref":"p1","source":"ܕܒܼܵܥܘܼܬܼܵܐ ܘܲܕܼܨܵܘܡܵܐ\nܡܐܡܪܐ ܫܬܝܬܝܐ\nܡܐܡܪܐ ܫܒܝܥܝܐ\nܕܒܼܵܥܘܼܬܼܵܐ ܘܲܕܼܨܵܘܡܵܐ\nܥܘܼܢܵܝܵܐ (ܐܲܝܢܵܐ ܕܠܵܚܹ̇ܡ)\n:ܐܵܣܝܵܐ ܕܐܲܣܝܼ ܟܹܐܒܹܗ ܕܓܸܢܣܲܢ ܒܣܲܡܵܐ ܕܪ̈ܲܚܡܵܘܗܝ\nܚܘܼܢ ܚܵܘ̈ܒܵܬܲܢ ܐܲܝܟ ܕܲܡܥ̇ܕܬܿ ܠܡܸܣܥܲܪ ܨܹܐܕܲܝܢ ܀ :ܛܵܒܼܵܐ ܕܚܵܢ̣ܵܗ̇ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܟܲܕܼ ܠܵܐ ܫܸܐܢ̣ܵܝܗܝ\nܓܡܘܿܪ ܨܸܒܼܝܵܢܵܐ ܕܒܲܣܝܼܡܘܼܬܼܵܟ ܒܦܘܼܢܵܝ ܚܲܝܲܝ̈ܢ ܀ :ܡܲܠܟܵܐ ܕܦܲܪܩܲܢ ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܕܒܼܝܼܫܵܐ ܘܡ̇ܘܬܵܐ\nܦܪܘܿܩ ܠܲܟܼܝܵܢܲܢ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܕܚܵܘܒܲܬܼ ܚܵܘܒܵܘ̈ܗܝ ܀ :ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܕܐܲܦܢܝܼ ܫܒܼܝܼܬܲܢ ܡ̣ܢ ܫܲܒܵܝܵܐ\nܚܵܪܵܪ ܚܲܝܲܝ̈ܢ ܕܠܵܐ ܬܘܼܒܼ ܢܸܦܸܢܹܐ ܠܥܲܒܼܕܿܘܼܬܼ ܒܝܫܵܐ ܀ :ܒܢܝܼܪܵܐ ܕܡ̇ܘܬܵܐ ܟܕܝܼܢ ܗ̄ܘ̣ܵܐ ܓܸܢܣܲܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܡ̣ܝܼܬܼ ܚܲܕܼ ܡܸܢܲܢ ܘܬܲܒܿܪܹܗ ܡܸܢܲܢ ܠܢܝܼܪܹܗ ܕܡ̇ܘܬܵܐ ܀ :ܚܲܝܠܵܐ ܕܚܲܣܢܹܗ ܠܒܼܝܼܫܵܐ ܘܡ̇ܘܬܿܐ ܒܝܲܕܼ ܒܲܪ ܓܸܢܣܲܢ\nܗܲܒܼ ܒܲܢ ܚܲܝܠܵܐ ܠܡܸܬܼܚܲܝܵܠܘܼ ܒܐܵܓܼܘܿܢ ܥܲܡܠܹ݁̈ܐ ܀ :ܒܐܵܓܼܘܿܢ ܥܲܡܠܹ̈ܐ ܕܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܪܡ݂ܝܢܲܢ ܟܠܫܲܥ\nܘܠܲܝܬܿ ܥ̣ܕܵܢܵܐ ܕܫܵܠܹ̇ܐ ܩܹܐܪܣܵܐ ܕܪ̈ܓܼܝܼܓܼܵܬܲܢ ܀ :ܢܸܒܥܵܐ ܕܚܲܫܹ̈ܐ ܒܲܥܪܝܼܪ̈ܝܹܐ ܪܵܕܹܐ ܡܸܢܲܢ\nܘܲܡܕܼܵܘܕܼ ܠܵܗ̇ ܠܡܲܪܕܿܝܼܬܼ ܚܲܝܲܝ̈ܢ ܒܲܫܓܼܝܼܫܘܼܬܹܗ ܀ :ܐܲܝܟ ܥܲܠܥܵܠܵܐ ܫܓܼܝܼܫ ܚܘܼܬܼܚܵܬܼܵܐ ܕܲܡܕܲܝܲܪ ܒܲܢ\nܘܕܲܠܲܚ ܢܲܦܫܲܢ ܐܲܟܼܡܵܐ ܕܕܼܵܠܲܚ ܡܲܫܒܼܵܐ ܠܝܲܡܵܐ ܀ :ܠܝܲܡܵܐ ܕܵܡܹ̇ܐ ܟܲܕܼ ܡܸܬܼܒܲܥܪܲܪ ܒܲܢܦܝܼܚܘܼܬܹܗ\nܘܝܵܗܹ̇ܒܼ ܩܵܠܵܐ ܕܲܪ݁ܓܼܝܼܓܼܵܬܹܗ ܐܲܝܟ ܥܲܠܥܵܠܵܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܓܲܠܠܹ̈ܐ ܪܵܗ̇ܛܝܼܢ ܚܹܐܦܵܘ̈ܗܝ ܒܡܸܨܥܲܬܼ ܐ̄ܢܵܫܵܐ\nܘܙܵ̇ܥܝܼܢ ܡܸܢܹܗ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܕܠܵܐ ܢܸܬܿܛܲܒܿܥܘܼܢ ܀","english":"Of Supplication and Fasting\n\nHomily Six\n\nHomily Seven\n\nOf Supplication and Fasting\n\nA cry (that is, of bread)\n\nThe physician who heals the pain of our race with the medicine of his mercies: look upon our sins as though you were about to perform a cure for us. The good one who hates the evil of our inclination, though he has not been entreated by it: accomplish the desire of your sweetness in the release of my life. The king who saves us from the servitude of evil and death: deliver our assembly from the snares of the debt of his sins. The son of God who brought our captivity out from the captor: liberate my life so that it may no longer fall into the servitude of evil. The well of death, from which our race was sick from the beginning: one of us died, and his breaking of us led to the well of death. The power that restrains the evil one and death through the son of our race: give us power to be empowered in the struggle of labors. In the struggle of labors, the pains of the body are cast upon us at all times, and there is no cessation of the goad of our passions. The desire of bitter pains drives from us and disturbs the tranquility of our life with its agitation. Like a disturbed wind, the commotions that stir within us and confuse our self, as the wind disturbs the sea. To the sea it is like, when it is stirred up by its blowing, and it gives voice to its passions like a wind. In the manner of waves, its thoughts run in the midst of the body, and from it the body and the soul tremble, so that they may not be submerged.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܥܵܝܵܐ (ܐܲܝܟ ܕܠܵܚܡ)","severity":"info","text":"The term ܥܘܼܥܵܝܵܐ (ʿuʿāyā) means 'cry' or 'shout'; the gloss ܐܲܝܟ ܕܠܵܚܡ ('that is, of bread') interprets it as a cry for bread, linking supplication to physical need.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܣܝܵܐ ܕܐܲܣܝܼ ܟܹܐܒܹܗ ܕܓܸܢܣܲܢ","severity":"info","text":"The image of Christ as physician (ܐܵܣܝܵܐ) healing the pain of the race (ܓܸܢܣܲܢ) with the medicine of mercies is a common Syriac trope, drawing on Ephrem and the liturgical tradition of Christus medicus.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܫܬܝܬܝܐ / ܡܐܡܪܐ ܫܒܝܥܝܐ","severity":"info","text":"The passage is headed by two homily numbers (Homily Six and Homily Seven), suggesting a textual conflation or that the excerpt spans two memre; the repeated title 'Of Supplication and Fasting' may indicate a thematic link.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܥܲܠܥܵܠܵܐ ܫܓܼܝܼܫ ܚܘܼܬܼܚܵܬܼܵܐ","severity":"info","text":"The simile of passions as a disturbed wind (ܥܲܠܥܵܠܵܐ) stirring the sea echoes Narsai's characteristic use of storm imagery for inner turmoil, paralleling similar passages in his liturgical homilies.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡ̣ܝܼܬܼ ܚܲܕܼ ܡܸܢܲܢ ܘܬܲܒܿܪܹܗ ܡܸܢܲܢ","severity":"caution","text":"The phrase 'one of us died, and his breaking of us led to the well of death' is syntactically ambiguous; it may refer to Adam's fall or to Christ's death, but the surrounding context of servitude to evil suggests a typological reading of Adam.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'one of us' (ܚܲܕܼ ܡܸܢܲܢ) in the well-of-death passage is unclear: Adam or a generic human? The reading taken is Adam, given the context of original sin and servitude.","The phrase 'his breaking of us' (ܬܲܒܿܪܹܗ ܡܸܢܲܢ) is grammatically difficult; it may mean 'his breaking (i.e., ruin) of us' or 'his breaking away from us'."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܝܲܡܵܐ ܕܲܬܼܪܹܝܢ ܚܘܼܬܼܚܵܬܼ ܦܲܓܼܪܵܐ ܕܲܫܪܹܐ ܒܦܲܓܼܪܲܢ\nܘܐܲܝܟ ܥܲܠܥܵܠܵܐ ܡܙܝܼܥ ܠܵܗ̇ ܠܐܸܠܦܵܐ ܕܦܲܓܼܾܪܵܢܘܼܬܲܢ ܀ :ܒܝܲܡܹܗ ܫܓܼܝܼܫܵܐ ܪܵܕܼܝܵܐ ܐܸܠܦܵܐ ܕܡܵܝܘܿܬܼܘܼܬܲܢ\nܘܲܡܙܲܥܙܲܥ ܠܵܗ̇ ܩܸܢܛܵܐ ܕܪ̈ܘܼܚܵܘܗܝ ܥܲܙܝܼ̈ܙܵܬܼܵܐ ܀ :ܡ̣ܢ ܢܸܟܼܝܵܢܵܘ̈ܗܝ ܩܵܢܹ̇ܛ ܓܸܢܣܲܢ ܡܠܸܐ ܢܸܟܼܝܢܹ̈ܐ\nܘܐܲܡܝܼܢ ܒܵܥܹ̇ܐ ܥܒܵܬܼܵܐ ܕܡܲܠܝܵܐ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܀ :ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܫܵܐܹ̇ܠ ܟܠܢܵܫ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܕܕܲܡ ܢܸܬܼܦܲܨܸܐ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܕܐܲܡܝܼܢܝܢ ܠܹܗ ܀ :ܙܢܲܝ̈ ܢܸܟܼܝܵܢܵܘ̈ܗܝ ܚܙܹ̇ܝܬܼ ܕܲܣܒܼܝܼܣܝܼܢ ܣܲܓܿܝܼܵܐܝܼܬܼ\nܘܪܲܟܿܒܹܬܼ ܡܸܠܹ̈ܐ ܕܐܸܪܕܹܐ ܥܲܡܹܗ ܠܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܀ :ܠܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܕܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ ܪܓܼܝܼܓܼ ܕܲܢܡܲܢܲܥ\nܚܢܲܢܵܟ ܢܸܗܘܸܐ ܩܹܘܒܲܪܢܹܝܛܵܐ ܠܡܲܪܕܿܝܼܬܼ ܚܲܝܵܘ̈ܗܝ ܀ :ܠܹܩܹ̈ܐ ܕܪ̈ܲܚܡܲܝܟ ܢܸܗܘܘܿܢ ܠܹܩܹ̈ܐ ܠܝܲܩܝܼܪܘܼܬܹܗ\nܘܲܢܕܲܠܘܿܢܵܝܗܝ ܕܠܵܐ ܢܸܬܿܛܲܒܲܥ ܒܚܲܫܲܝ̈ ܢܲܦܫܹܗ ܀ :ܒܲܫܡܵܟ ܪܲܒܵܐ ܢܹܐܣܘܿܪ ܚܲܝܵܘ̈ܗܝ ܐܲܝܟ ܕܒܹܐܘܩܝܼܢܵܐ\nܘܒܵܟ ܢܸܣܬܲܬܲܪ ܡ̣ܢ ܡܲܚܫܘܼܠܹ̈ܐ ܕܚܲܫܹ̈ܐ ܫܓܼܝܼܫܹ̈ܐ ܀ :ܚܲܫܹ̈ܐ ܫܓܼܝܼܫܹ̈ܐ ܫܵܓ̇ܿܫܝܼܢ ܟܠܫܵܥ ܠܡܵܝܘܿܬܼܘܼܬܹܗ\nܘܲܡܥܵܘܟܼܝܼܢ ܠܹܗ ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܵܐ ܕܘܲܥܕܵܐ ܕܲܫܡܵܟ ܀ :ܒܲܫܡܵܟ ܒܵܥܹ̇ܐ ܠܡܸܬܼܓܵܘܵܣܘܼ ܡܚܝܼܠ ܡ̣ܢ ܚܲܝܠܵܐ\nܗܲܒ ܠܹܗ ܐܝܪܕܼܵܐ ܕܢܸܬܿܕܲܠܸܐ ܒܵܟ ܡ̣ܢ ܝܵܘ̈ܒܵܬܹܗ ܀ :ܒܚܵܘܒܲܬܼ ܚܵܘܒܵܘ̈ܗܝ ܡܛܲܒܲܥ ܘܲܫܕܹܐ ܐܲܝܟ ܕܲܒܼܝܲܡܵܐ\nܗܵܐ ܡܸܬܼܝܲܐܲܒܼ ܕܲܢܕܲܠܘܿܢܵܝܗܝ ܪ̈ܲܚܡܹܐ ܠܪܵܘܡ̇ܐ ܀ :ܠܪ̈ܲܚܡܹܐ ܚܵܐ̇݁ܪ ܕܲܢܣܲܝܥܘܼܢܵܝܗܝ ܒܐܵܓܼܘܿܢ ܥܲܡܠܵܘ̈ܗܝ\nܕܝܵ̇ܕܲܥ ܕܲܡܚܝܼܠ ܟܝܵܢ ܫܝܼܛܘܼܬܹܗ ܩܕܼܵܡ ܚܘܼܬܼܚܵܬܹ̈ܐ ܀","english":"the sea of the waves of the body that has settled in our body, and like a whirlwind it stirs the ship of our corporeality. In its stormy sea, the helmsman of the ship of our mortality steers, and shakes the helm with his strong winds. From his medicines, he cuts down the race full of sicknesses, and asks for the garment of mercy that fills the void of sin and compassion. Sin and compassion, every mortal nature asks, that the blood be healed from the sicknesses that have afflicted him. I saw his medicines that he applied abundantly, and I mounted words of a yoke with him to the high place of peace. To the high place of peace, the forgiveness of sins, the desire of the flesh, may your sin be a tombstone for the rebellion of his life. May the drops of your mercy be a yoke for his heaviness, and their lack not be imprinted in the pains of his soul. In your great name, bind his life like a ship, and in you, hide from the disturbances of troubled pains. Troubled pains disturb his mortality at all times, and turn him away from the rebellion of the promise of your name. In your name, he seeks to be strengthened, weak from strength; give him a yoke to be lifted in you from his debts. In the debt of his debts, he sinks and is cast like in the sea; behold, he is weary, that their lack of mercy may be raised to the height. To mercy, he looks that their help may be in the furnace of his labors, for he knows that his nature is weak before the waves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܲܡܵܐ ܕܲܬܼܪܹܝܢ ܚܘܼܬܼܚܵܬܼ ܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'sea of the waves of the body' introduces a sustained nautical metaphor for the body's passions, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the homily with a series of metaphorical images: the body as a storm-tossed ship, the physician-Christ applying medicines, and the soul seeking mercy and forgiveness.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the 'helmsman' (ܪܵܕܼܝܵܐ) steering the ship of mortality reflects a Christological typology common in Narsai's homilies, where Christ guides the soul through the storms of sin.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܲܠܡܹܐܝܢ ܫܲܝܢܵܐ","severity":"info","text":"'High place of peace' (ܠܲܠܡܹܐܝܢ ܫܲܝܢܵܐ) likely refers to a state of spiritual tranquility or salvation, a goal of the supplicant's journey.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'bind his life like a ship' (ܒܲܫܡܵܟ ܪܲܒܵܐ ܢܹܐܣܘܿܪ ܚܲܝܵܘ̈ܗܝ ܐܲܝܟ ܕܒܹܐܘܩܝܼܢܵܐ) may echo Psalm 107:23-24 (LXX) or nautical imagery in the Pauline epistles (e.g., Acts 27), though no direct citation is explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt readings (e.g., ܢܸܟܼܝܵܢܵܘ̈ܗܝ, ܕܲܣܒܼܝܼܣܝܼܢ), which may affect the precise interpretation of the medical and nautical metaphors.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, particularly in the medical terms (e.g., ܢܸܟܼܝܵܢܵܘ̈ܗܝ) and the verb forms (e.g., ܕܲܣܒܼܝܼܣܝܼܢ), which may be scribal errors or dialectal variants. The reading taken follows the English draft's interpretation of 'medicines' and 'applied abundantly'."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܒܲܡܚܝܼܠܘܼܬܹܗ ܚܵܪܹܬܼ ܐܵܦ ܐ̄ܢܵܐ ܡܚܝܼܠ ܚܘܼܫܵܒܹ̈ܐ\nܘܝܸܗ̄ܒܹ̇ܬܼ ܪܸܥܝܵܢܝ ܕܐܸܪܕܹܿܐ ܥܲܡܹܗ ܠܘܲܥܕܵܐ ܕܪ̈ܲܚܡܹܐ ܀ :ܪ̈ܲܚܡܹܐ ܢܸܗܘܘܿܢ ܐܲܝܟ ܗܲܕܿܝܼܐܵܐ ܩܕܼܵܡ ܗܲܠܟܵܬܹ̈ܗ\nܘܲܢܚܵܘܘܿܢܵܝܗܝ ܫܒܼܝܼܠ ܫܘܼܒܼܩܵܢܵܐ ܕܲܡܣܲܟܹܿܐ ܠܹܗ ܀ :ܠܫܘܼܒܼܩܵܢ ܚܵܘ̈ܒܹܿܐ ܡܣܲܟܸܿܐ ܘܲܪܗܝܼܒܼ ܪܵܕܹܐ ܒܩܸܢܛܵܐ\nܫܒܼܘܿܩ ܠܹܗ ܚܵܘܒܵܘ̈ܗܝ ܕܢܗܘܸܐ ܠܒܼܝܼܒܼܵܐ ܒܡܲܪܕܿܝܼܬܼ ܚܲܝܵܘ̈ܗܝ ܀ :ܚܲܝܹ̈ܐ ܟܪ̈ܲܝܵܐ ܚܲܝ̈ ܚܲܝܒܼܵܐ ܡܠܸܐ ܚܵܘ̈ܒܵܬܵܐ\nܚܘܼܢ ܠܚܵܘܒܵܬܹ̈ܗ ܥܲܕܼܠܵܐ ܢܸܕܥܲܟ ܫܪܵܓܼܵܐ ܕܚܲܝܵܘ̈ܗܝ ܀ :ܫܪܵܓܼܵܐ ܗ̄ܘ̣ ܪܲܗܛܵܐ ܕܚܲܝܘܼܬܼ ܚܲܝܵܘ̈ܗܝ ܕܲܟܼܪܸܐ ܚܲܝܹ̈ܐ\nܘܩܲܠܝܼܠ ܕܵܠܹ̇ܩ ܘܡ̇ܘܦܸܐ ܡܸܢܹܗ ܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ ܀ :ܢܘܼܪ ܚܘܼ̈ܬܼܚܵܬܹܐ ܡܵܬܼ̇ܩܵܐ ܚܲܝܵܘ̈ܗܝ ܐܲܝܟ ܕܲܠܡܸܫܚܵܐ\nܘܕܼܵܥܹ̇ܟ ܡܸܢܫܹܠܝ ܘܛܵܠܹ̇ܩ ܢܘܼܗܪܵܐ ܕܲܡܠܝܼܠܘܼܬܹܗ ܀ :ܡܥܲܪܬܼܵܐ ܕܦܲܓܼܪܹܗ ܗܵܚܹ̇ܦ ܡ̇ܘܬܵܐ ܒܲܥܪܝܼܪܵܝܵܐ\nܘܗܵܘܹ̇ܐ ܚܒܼܵܠܵܐ ܡܸܬܼܚܲܒܵܠܵܢܵܐ ܕܠܵܐ ܚܲܝܘܼܬܼܵܐ ܀ :ܕܠܵܐ ܚܲܝܘܼܬܼܵܐ ܡܩܵܘܸܐ ܒܲܫܝܘܿܠ ܡܸܬܼܚܲܒܿܠܵܢܵܐ\nܥܕܲܡܵܐ ܕܫܵܡܲ݁ܪ ܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܚܝܵܬܼ ܡܝܼܬܹ̈ܐ ܀ :ܒܗܵܢ ܚܘܼܒܵܠܵܐ ܡܥܵܕܼ ܡܸܬܼܒܲܩܸܐ ܒܟܼܠ ܥܸܕܸܵܢܝܼ̈ܢ\nܘܲܡܥ̇ܩ ܕܕܲܠܡܵܐ ܢܹܐܙܲܠ ܒܚܵܒܲܬܼ ܚܵܘܒܵܘ̈ܗܝ ܀ :ܪܵܢܹ̇ܐ ܒܚܵܘܒܵܘ̈ܗܝ ܥܲܠ ܗܵܝ̇ ܫܵܐܹ̇ܠ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ\nܚܘܼܢ ܚܵܘ̈ܒܵܬܹܗ ܥܲܕܼܠܵܐ ܢܸܚܙܘܿܩ ܠܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ ܀ :ܠܒܲܝܬܵܐ ܕܡ̇ܘܬܵܐ ܚ̣ܙܲܩܘ ܐܲܒܼܵܗܵܘ̈ܗܝ ܕܒܲܪ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܒܼܵܗ̇ ܒܲܕܼܡܘܼܬܼܵܐ ܡܛܲܝܸܒܼ ܐܵܦ ܗܘ̤ ܙܘܵܕܹ̈ܐ ܠܐܘܼܪܚܹܗ ܀ ܐܘܼܪܚܵܐ ܗ̄ܝ݂ ܪܲܒܿܬܼܵܐ ܐܘܼܪܚܹܗ ܕܡ̇ܘܬܵܐ ܠܲܒܼܢܵܘ̈ܗܝ ܕܐܵܕܡ:\nܘܪܵܕܹܝܢ ܟܠܝܘܿܡ ܘܠܵܐ ܡܸܬܼܦܲܣܩܵܐ ܡ̣ܢ ܚܵܙܘܿܩܹ̈ܐ ܀","english":"in his weakness, even the weak one stirs up thoughts,\nand I gave my mind to follow him to the appointment of mercy. Mercy was like a guide before his ways,\nand showed him the path of forgiveness that awaits him. For forgiveness of sins awaits, and the bold one steers by the rule.\nLet go his sins, that he may be confident in the discipline of his life. Life is short, the life of the living is full of sins.\nCount his sins until the lamp of his life is extinguished. The lamp is the course of the life of his life, which burns life,\nand burns briefly, and from it pours forth the oil of mercy. His life flows sweetly like oil,\nand my lamp is extinguished, and the light of his eloquence is lost. The cave of his body hastens death violently,\nand becomes a ruin that is ruined without life. Without life, it endures in the abyss of ruin,\nuntil that daughter of the voice of the life of the dead sounds. In this ruin, it is again sought at all times,\nand moans lest it go in the darkness of his sins. He runs in his sins, asks for mercy and compassion,\ncount his sins until he goes to the house of his fathers. To the house of death the fathers of the mortal one have gone,\nand in that likeness he also prepares provisions for his journey. The road is great, the road of death to the sons of Adam,\nand they travel every day, and it is not cut off from the travelers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܲܚܡܹܐ","severity":"info","text":"The Syriac term raḥmē (ܪ̈ܲܚܡܹܐ) means 'mercy' or 'compassion' and is a key theological concept in Narsai's works, often linked to divine grace.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܒܼܩܵܢܵܐ","severity":"info","text":"The term šūbqāqā (ܫܘܼܒܼܩܵܢܵܐ) denotes 'forgiveness' or 'absolution', central to the passage's theme of sin and redemption.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) may allude to a divine or eschatological call, possibly echoing Syriac liturgical imagery of the resurrection.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the soul's journey, using metaphors of a lamp, oil, and a cave to depict the brevity of life and the pursuit of mercy.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ","severity":"info","text":"The image of 'oil of mercy' (ܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ) parallels Narsai's homilies where oil symbolizes grace or anointing, as seen in his liturgical works.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous phrasing, e.g., 'ܕܲܡܣܲܟܹܿܐ ܠܹܗ' (that awaits him) could also be read as 'that covers him', affecting the interpretation of forgiveness.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܡܣܲܟܹܿܐ ܠܹܗ' is ambiguous between 'that awaits him' and 'that covers him', with the latter aligning with the metaphor of a garment of mercy from the previous passage.","The identity of 'the bold one' (ܪܗܝܼܒܼ) is unclear; it may refer to the sinner or a personified vice."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܒܗܵܢܵܐ ܚܙܘܼܩܝܵܐ ܕܐܲܡܝܼܢܘܼܬܼܵܐ ܫܚܝܼܩܝܼܢ ܟܠܝܘܿܡ\nܘܪܵܢܹ̇ܝܢ ܕܕܲܠܡܵܐ ܢܹܐܙܠ̄ܘܼܢ ܠܲܫܝܘܿܠ ܟܲܕܼ ܚܲܝܵܒܼܝܼܢ ܀ :ܚܵܐܹ̇ܝܢ ܚܵܘ̈ܒܹܿܐ ܚܘܼܢ ܚܵܘ̈ܒܵܬܼܵܐ ܕܚܲܝܵܒܼܘܼܬܲܢ\nܕܗܵܐ ܥܸܫܢܲܬ̤ ܠܵܗ̇ ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܲܝܢ ܡ̣ܢ ܟܠ ܕܵܪ̈ܝܼܢ ܀ :ܚܵܒܼ݂ܢܲܢ ܣܲܓܼܝܼ ܘܠܲܝܬܿ ܡܸܢܝܵܢܵܐ ܠܚܲܝܵܒܼܘܼܬܲܢ\nܘܥܸ̇ܦ ܪܼ̈ܒܿܝܵܬܼܵܐ ܕܲܫܛܵܪ ܚܵܘܒܲܝ̈ܢ ܠܡܸܕܹܿܡ ܕܝܼܙܸܦ̄ܢ ܀ :ܝ̄ܙܦܲܬܼܵܐ ܒܝܼܫܬܵܐ ܕܥܵܘ̣ܠܵܐ ܒܝܼܫܵܐ ܝ̄ܙܸܦ̄ܝܼܢ ܡ̣ܢ ܒܝܼܫܵܐ\nܘܗܵܐ ܡܪ̈ܲܒܹܿܐ ܠܲܢ ܒܝܲܕܼ ܪܼ̈ܒܿܝܵܬܵܪܐ ܕܲܫܟܼܝܼܪ̈ܵܬܵܪܐ ܀ :ܒܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܫܲܪܝܼ ܓܸܢܣܲܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܒܹܗ ܒܲܥܝܵܕܵܐ ܪܓܼܝܼܓܼ ܕܲܢܫܲܠܸܡ ܝܵܘܡܲܝ̈ ܚܲܝܵܘ̈ܗܝ ܀ :ܥܝܵܕܼܵܐ ܚ݂ܲܣܢܹܗ ܐܵܦ ܚܵܣܹ̇ܢ ܠܹܗ ܒܟܼܠܗܘܿܢ ܚܲܝܵܘ̈ܗܝ\nܘܣܲܢܝܵܐ ܒܥܲܝܵܢ̈ܘ̈ܗܝ ܕܢܸܣܢܹܐ ܥܝܵܕܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܢܹܗ ܀ :ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܚܘܼܣ ܥܲܠ ܐ̄ܢܵܫܵܐ ܣܵܢܹ̇ܐ ܚܲܝܵܘ̈ܗܝ\nܘܗܲܒܼ ܒܹܗ ܚܲܝܠܵܐ ܠܡܸܚܣܲܢ ܩܹܐܪܣܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܹܗ ܀ :ܐܲܢ̄ܬܿ ܗܲܒܼ ܚܲܝܠܵܐ ܒܣܲܚܝܼܠܘܼܬܹܗ ܕܲܡܚܝܼܠ ܚܲܝܠܵܐ\nܕܠܵܐ ܢܸܬܼܪܲܦܸܐ ܩܕܼܵܡ ܚܘܼ̈ܬܼܚܵܬܹܐ ܘܕܲܝܘܸ̈ܐ ܛܪ̈ܘܼܢܹܐ ܀ :ܒܲܬܼܪܹܝܢ ܩܹܐܪ̈ܣܹܐ ܪܡܸܐ ܝܲܠܵܫܵܐ ܕܲܕܘܸܐ ܡ̣ܢ ܟܠ\nܒܚܲܫܲܝ̈ ܢܲܦܫܹܗ ܘܫܹܐܕܹ̈ܐ ܕܡܲܦܗܹܝܢ ܠܲܡܚܝܼܠܘܼܬܹܗ ܀ :ܚܲܝܸܠ ܙܵܘܥܵܘ̈ܗܝ ܕܲܡܚܝܼܠ ܚܲܝܠܵܐ ܕܒܼܵܥܹ̇ܐ ܘܲܡܦܝܼܣ\nܘܪܕܘܿܦ ܡܸܢܹܗ ܫܹܐܕܹ̈ܐ ܒܝܼܫܹ̈ܐ ܕܲܨܗܹܝܢ ܠܲܕܼܡܹܗ ܀ :ܠܵܐ ܡ̇ܪܝ ܬܸܬܸܠ ܠܪܸܓܲܬܼ ܒܝܼܫܹ̈ܐ ܠܡܸܫܬܲܡܠܵܝܘܼ\nܕܠܵܐ ܢܸܬܿܬܿܪܝܼܡܘܼܢ ܘܲܢܒܲܙܚܘܼܢ ܒܹܗ ܒܲܫܡܵܟ ܪܲܒܵܐ ܀ :ܒܲܫܡܵܟ ܪܲܒܵܐ ܩ̣ܪܲܝܬܵܢ ܛܵܒܼܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܓܡܘܿܪ ܒܲܥܒܼܵܕܼܵܐ ܩܪܵܝܬܵܐ ܕܲܫܡܵܟ ܒܫܝܼܛܘܼܬܼ ܓܸܢܣܲܢ ܀","english":"In this journey of weakness, the weak one is worn out every day, and he fears lest he go down to Sheol while he is guilty. He sees his sins, the debts of his guilt, for now the debt of his sins has come due from all generations. His guilt is great, and there is no end to his guilt, and the interest on the bond of his sins has filled up what he borrowed. The evil loan of the wicked one, the evil one, has borrowed from the evil one, and behold, the creditors have multiplied for you by means of the interest-bearing bonds. With bonds he began his body from the beginning, and in this habit he grew old, to end the days of his life. His habit has diminished him, and he also diminishes himself throughout his life, and he strives in his eyes to change the habit of his bonds. He loves man; have mercy on man, who strives through his life, and give him strength to cut the bond of his old age. You give strength in his weakness, for he is weak in strength, that he may not be broken before the threats and the pursuing demons. Behind two bonds the wrestler who is weak from all is cast, by the passions of his soul and the demons who mock his weakness. Strengthen the limbs of the weak one in strength, who seeks and persuades, and drive away from him the evil demons who rejoice in his blood. Do not, O Lord, give evil thoughts to be fulfilled, that they may not be exalted and mock in your great name. By your great name I have called good from the beginning; complete the calling of your name in the simplicity of your body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (Syriac ܫܝܘܿܠ) is the Hebrew-derived term for the underworld or realm of the dead, used here to evoke the fate of the guilty soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܟܼܝܼܪ̈ܵܬܼܵܐ","severity":"info","text":"The term ܫܟܼܝܼܪ̈ܵܬܼܵܐ (bonds) is a financial metaphor for sin as debt, recurring in Narsai's homilies to illustrate moral obligation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܘ̈ܒܹܿܐ ܚܘܼܢ ܚܵܘ̈ܒܵܬܼܵܐ","severity":"info","text":"The imagery of sin as debt and its repayment echoes Pauline language (e.g., Romans 6:23) and Syriac penitential tradition, though no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܹܐܪܣܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܹܗ","severity":"info","text":"The 'bond of old age' (ܩܹܐܪܣܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܹܗ) reflects Narsai's ascetic context, where physical decline is a metaphor for spiritual bondage to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the weak one's spiritual journey, moving from fear of Sheol to a plea for divine strength against demons, maintaining a homiletic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܫܡܵܟ ܪܲܒܵܐ","severity":"caution","text":"The phrase 'by your great name' may be a liturgical invocation, but the Syriac text shows possible scribal variation; the English draft's 'in the simplicity of your body' is a loose rendering of ܒܫܝܼܛܘܼܬܼ ܓܸܢܣܲܢ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܒܫܝܼܛܘܼܬܼ ܓܸܢܣܲܢ is ambiguous: it could mean 'in the simplicity of your body' (as in the English draft) or 'in the simplicity of your incarnation' (a Christological reading). The reading taken follows the draft's ascetic interpretation."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܫܡܵܗܹ̈ܐ ܕܲܫܡܵܟ ܣܵܡ̣ܬܿ ܥܲܠ ܪܹܫܲܢ ܟܲܕܼ ܬܲܩܸܢܬܵܢ\nܫܲܪܲܪ ܐܸܢܘܿܢ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܕܲܦܐܹܝܢ ܠܲܫܡܵܟ ܀ :ܫܡܵܟ ܝܲܩܝܼܪܵܐ ܗ̄ܘ̣ ܘܠܵܐ ܡܸܬܼܡܲܠܲܠ ܡ̣ܢ ܡܲܠܵܠܹ̈ܐ\nܠܵܐ ܢܸܨܛܲܚܸܐ ܫܡܵܟ ܒܲܫܡܵܗܹ̈ܐ ܕܙܲܠܝܼܠܘܿܬܲܢ ܀ :ܐܸܢ ܐܲܥܘܸܠܢܲܢ ܒܲܢ ܐܲܥܘܸܠܢܲܢ ܘܠܵܐ ܐܲܚܣܲܪܢܵܟ\nܠܵܟ ܠܵܐ ܩܵܪܹ̇ܒܼ ܠܵܐ ܚܘܼܣܪܵܢܵܐ ܘܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܀ :ܐܲܢ̄ܬܿ ܐܲܝܟ ܕܐܝܼܬܲܝܟ ܐܝܼܬܲܝܟ ܘܐܝܼܬܲܝܟ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ\nܘܥܲܡ ܟܠ ܒܸܪ̈ܝܵܢ ܡܗܲܠܸܟ ܪܸܡܙܵܟ ܟܲܕܼ ܠܵܐ ܠܵܐܹ̇ܐ ܀ :ܠܵܐ ܡܲܠܐܸܐ ܠܵܟ ܥܵܘܼܠܵܐ ܕܒܼܝܼܫܹ̈ܐ ܘܲܕܿܛܵܠܘܼܡܹ̈ܐ\nܘܠܵܐ ܡܩܲܠܸܣ ܠܵܟ ܫܘܼܒܼܚܵܐ ܕܟܹܐܢܹ̈ܐ ܘܲܕܼܙܲܕܿܝܼܩܹ̈ܐ ܀ :ܠܵܐ ܓܘܼܢܵܝܹ̈ܐ ܡܓܼܿܢܹܝܢ ܠܲܫܡܵܐ ܕܙܲܕܼܝܼܩܘܼܬܼܵܟ\nܘܠܵܐ ܪܘܼܡܪ̈ܵܡܹܐ ܡܪܝܼܡܝܼܢ ܕܲܪܓܼܵܐ ܕܓܼܡܝܼܪܘܼܬܼܵܟ ܀ :ܚܲܕܼ ܐܸܢܘܿܢ ܠܵܟ ܫܘܼܒܼܚܵܐ ܘܨܲܥܪܵܐ ܠܦܘܼܬܼ ܪܲܒܿܘܼܬܵܟ\nܒܲܕܼ ܠܵܐ ܡܩܲܒܸܿܠ ܟܝܵܢ ܐܝܼܬܼܘܼܬܼܵܟ ܚܕܼܵܐ ܡ̣ܢ ܗܵܠܹܝܢ ܀ :ܠܲܝܬܿ ܠܲܟܼܝܵܢܵܟ ܐܵܦܠܵܐ ܗܵܕܹܐ ܫܡܵܐ ܕܲܟܼܝܵܢܵܟ\nܘܡ̣ܢ ܠܵܐ ܫܡܵܗܹ̈ܐ ܡܟܲܢܹܝܢܲܢ ܠܹܗ ܫܡܵܐ ܕܲܟܼܝܵܢܵܐ ܀ :ܠܵܟ ܠܵܐ ܟܲܝܸܢ ܟܝܵܢܵܐ ܐ̄ܚܪܹܢܵܐ ܡܟܼܝܼܢ ܒܸܪ̈ܝܵܬܼܵܐ\nܘܠܵܐ ܠܵܚܹ̇ܡ ܠܵܟ ܫܸܡ ܟܘܼܢܵܝܵܐ ܕܡܸܬܼܟܲܝܢܵܢܹܐ ܀ :ܡܕܝܼܢ ܒܸܪ̈ܝܵܬܼܵܐ ܢܸܩܪܹܝܟ ܒܲܠܚܘܿܕܼ ܐܲܝܟ ܕܲܦܠܸܐ ܠܵܟ\nܘܠܵܐ ܢܛܘܼܫ ܒܲܫܡܵܟ ܫܡܵܗܹ̈ܐ ܫܐܝܼܠܹ̈ܐ ܕܡܵܟܿܝܼܢ ܡܸܢܵܟ ܀ :ܠܲܝܬܿ ܫܘܼܡ̇ܗܵܐ ܕܲܦܠܸܐ ܠܲܫܡܵܐ ܕܐܲܡܝܼܢܘܼܬܵܪܟ\nܐܸܠܵܐ ܐܸܢ ܚܲܕܼ ܐܝܼܬܼܝܵܐ ܕܐܝܼܬܼܵܘܗܝ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܒܗܵܢ ܟܘܼܢܵܝܵܐ ܦܠܸܐ ܕܲܢܟܲܢܹܝܟ ܟܠ ܕܲܥܒܼܝܼܕܵܪܐ ܗ̄ܘ̣\nܗܵܢ ܕܐܲܢ̄ܬܿ ܐܲܠܸܦܬܿ ܠܲܥܒܼܵܕܼ ܐܝܼܕܲܝ̈ܟ ܕܒܹܗ ܢܸܩܪܘܿܢܵܟ ܀","english":"Your names I have placed upon my head, while I have established truth by the deeds that please your name. Your name is heavy and cannot be spoken by utterances. Your name is not adorned by the names of your lowliness. If I have wronged, I have wronged, and I have not diminished you. To you there approaches neither loss nor gain. You are as you are, you are, and you are without change. And with all creatures your sign walks, while it does not weary. Wickedness of the evil and the violent does not fill you, nor does the praise of the righteous and the just glorify you. Bodies do not circumscribe the name of your righteousness, nor do elevations raise the rank of your perfection. One is the praise and the reproach for your greatness, while your essence does not receive a nature from among these. There is no nature for your nature, nor even this name of your nature, and from non-names the name of nature is designated. For you, no other nature that is designated among creatures is fitting, nor does the generic name of those that are designated suit you. Since creatures have named you only as one who is separate for you, and names that are inferior to you do not fly to your name. There is no name that is separate for the name of your silence, except one being that is without beginning. In this generic name that designates you, all that is created is that which you have taught the works of your hands, by which you are called.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܡܵܗܹ̈ܐ ܕܲܫܡܵܟ ܣܵܡ̣ܬܿ ܥܲܠ ܪܹܫܲܢ","severity":"info","text":"The speaker places God's names on his own head, a gesture of submission and invocation, likely reflecting liturgical practice.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term ܟܝܵܢܵܐ (kyānā) means 'nature' or 'essence'. Narsai uses it to deny that any created nature can define God, a standard apophatic move.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܵܟ ܝܲܩܝܼܪܵܐ ܗ̄ܘ̣ ܘܠܵܐ ܡܸܬܼܡܲܠܲܠ","severity":"info","text":"The assertion that God's name is 'heavy and cannot be spoken' echoes the ineffability of the divine name in Exodus 3:14 (the Tetragrammaton) and later Syriac mystical tradition.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܘܼܒܼܚܵܐ ܘܨܲܥܪܵܐ","severity":"info","text":"The pairing of 'praise and reproach' as equally irrelevant to God reflects the East Syriac theological emphasis on divine transcendence beyond human moral categories.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ... ܘܠܵܐ ... ܘܠܵܐ","severity":"info","text":"The passage is structured by a series of negations (neither/nor) that systematically deny any attribute or relation to God, building an apophatic climax.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܢ̄ܬܿ ܐܲܝܟ ܕܐܝܼܬܲܝܟ ܐܝܼܬܲܝܟ ܘܐܝܼܬܲܝܟ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ","severity":"caution","text":"The repetition 'you are as you are, you are, and you are without change' may be a scribal dittography or a deliberate rhetorical intensification; the text is not corrupt but ambiguous.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܫܡܵܗܹ̈ܐ ܕܲܫܡܵܟ ܣܵܡ̣ܬܿ ܥܲܠ ܪܹܫܲܢ' could be read as a liturgical act or a metaphorical claim; the translation takes it as literal invocation.","The repeated 'ܐܝܼܬܲܝܟ' may be a scribal error or an intentional emphasis; the edition treats it as rhetorical."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܡܘܼܫܹܐ ܥܲܒܼܕܵܟ ܓܠ݂ܲܝܬܵܝܗܝ ܠܲܫܡܵܐ ܕܐܲܡܝܼܢܘܼܬܼܵܟ\nܡ̇ܕܹܝܢ ܓܲܠܝܵܐ ܗ̄ܝ݂ ܕܠܲܝܬܿ ܫܘܼܡ̇ܗܵܐ ܐ̄ܚܪܹܢܵܐ ܠܲܫܡܵܟ ܀ :ܫܒܼܝܼܚ ܨܸܒܼܝܵܢܵܟ ܕܲܟܼܡܵܐ ܪܵܚܹ̇ܡ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ\nܘܒܹܗ ܒܲܥܒܼܵܕܹܗ ܡܚܵܘܹܐ ܚܲܝܠܵܐ ܕܐܲܡܝܼܢܘܼܬܹܗ ܀ :ܒܗܵܢ ܨܸܒܼܝܵܢܵܐ ܚܵܪܵܬ̤ ܡܸܠܲܬܼܝ ܪܵܚ̇ܡܲܬܼ ܡܸܠܹ̈ܐ\nܘܫܲܪܝܲܬ̤ ܕܬܼܵܘܠܸܕܼ ܡܸܠܹ̈ܐ ܕܚܲܫܵܐ ܕܥܲܠ ܚܲܛܵܝܹ̈ܐ ܀ :ܕܸܒܼܚܵܐ ܕܡܸܠܹ̈ܐ ܡܩܲܪܒܼܵܐ ܡܸܠܲܬܼܝ ܚܠܵܦ ܡܲܠܵܠܹ̈ܐ\nܩܲܒܸܿܠ ܕܸܒܼܚܵܗ̇ ܡܩܲܒܸܿܠ ܕܸܒܼܚܹ̈ܐ ܘܲܨܠܵܘܵܬܼܵܐ ܀ :ܕܸܒܼܚܵܗ̇ ܦܝܵܣܵܐ ܗ̄ܘ̣ ܕܡܠܸܐ ܪ̈ܥܘܿܡ̇ܬܼܵܐ\nܚܘܼܣ ܥܲܠ ܡܸܠܹ̈ܝ̈ܗ̇ ܐܵܦܸܢ ܫܝܼ̈ܛܵܢ ܡ̣ܢ ܩܘܼܒܵܠܵܐ ܀ :ܪܵܥܘܿܡ̇ܐܝܼܬܼ ܡܸܬܼܟܲܫܦܵܐ ܠܵܟ ܒܨܝܼܪܲܬܼ ܚܲܝܠܵܐ\nܐܲܝܟ ܐܲܪܡܲܠܬܵܐ ܠܗܵܘ̇ ܕܲܝܵܢܵܐ ܚܲܪܡ̇ܢܵܝܵܐ ܀ :ܐܲܢ̄ܬܿ ܪܲܟܸܿܒܼܬܵܝܗܝ ܠܡܲܬܼܠܵܐ ܕܡ̇ܘܕܲܥ ܡܚܝܼܠܘܼܬܼ ܓܸܢܣܲܢ\nܘܨܵܪܬܿ ܬܲܚܘܝܼܬܵܐ ܒܲܡܓܲܙܲܝܬܵܐ ܕܨܵܬܼܵܗ̇ ܛܪܘܼܢܵܐ ܀ :ܘܐܸܢ ܗܵܘ̇ ܚܲܪܡ̇ܐ ܚܲܣܢ̣ܵܗ̇ ܦܝܵܣܵܐ ܠܚܲܪܡ̇ܢܘܼܬܹܗ\nܟܡܵܐ ܢܸܬܼܪܲܟܼܢܘܼܢ ܪ̈ܲܚܡܲܝܟ ܕܝܼܠܵܟ ܨܹܝܕܼ ܚܲܛܵܝܹ̈ܐ ܀ :ܐܸܢ ܚܲܪܡ̇ܢܵܐ ܗܘ̤ܵܐ ܪܲܚܡܵܢܵܐ ܐܲܝܟ ܕܐܲܢ̄ܬܿ ܚܵܘܝܼܬܿ\nܚܵܘܵܐ ܒܓܸܠܝܵܐ ܚܹܝܠ ܦܸܠܐܬܼܵܐ ܨܹܝܕܼ ܒܝܼܫܘܼܬܲܢ ܀ :ܐܸܢ ܠܵܐ ܟܹܐܢܵܐ ܬܒܲܥ̣ ܟܹܐܢܘܼܬܼܵܐ ܕܲܛܠܝܼܡܵܐ ܗ̄ܘ̣ܵܬܼ\nܟܡܵܐ ܐܲܢ̄ܬܿ ܟܹܐܢܵܐ ܬܕܘܼܢ ܟܹܐܢܵܐܝܼܬܼ ܠܲܛܠܝܼܡܘܼܬܲܢ ܀ :ܛܠܝܼܡܝܼܢܲܢ ܡ̇ܪܝ ܡ̣ܢ ܚܘܼ̈ܬܼܚܵܬܹܐ ܘܡ̣ܢ ܣܵܛܵܢܵܐ\nܬܒܲܥ ܒܲܝܢܵܬܲܢ ܬܒܲܥܬܵܐ ܕܦܲܐܝܵܐ ܠܕܲܝܵܢܘܼܬܼܵܟ ܀ :ܬܪܹܝܢ ܣܲܩܘܼܒܼܠܹ̈ܐ ܗܘ̤ܵܘ ܠܲܢ ܥܼܠܬܼܵܐ ܕܟܼܠ ܒܝܼ̈ܫܵܬܼܵܐ\nܝܲܨܪܲܢ ܒܝܫܵܐ ܘܒܼܝܼܫܵܐ ܕܲܣܢ̣ܵܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܀","english":"To Moses your servant you revealed the name of your ineffability. It is evident that there is no other name for your name. Glorious is your will, which loves the work of his hands, and through his work shows the power of your ineffability. By this will my word is silent, loving words, and begins to give birth to words of pity for sinners. My word offers the sacrifice of words in place of speakers; may the receiver of sacrifices and prayers accept her sacrifice. Her sacrifice is a fitting one, full of thoughts. Have mercy on her words, even if they are errors from the norm. In a thoughtful manner she entreats you with little strength, like a widow before that judge who is compassionate. You have mounted the parable that shows the weakness of the body, and you have formed a demonstration in the story of her chaste mother. And if that compassionate one was ashamed of her, fittingly for his compassion, how much more will your own mercies be inclined toward sinners? If the compassionate one became a lover, as you have shown, show openly the power of your mercy toward our wickedness. If sorrow does not pursue the sorrow of the one who was wronged, how much more will you, sorrowful one, sorrowfully pursue our wrongdoing? Pursue, my Lord, our wrongdoings from the boundaries and from the path; pursue our houses with a pursuit that is fitting for your judgment. Two opposites were for you the cause of all evils: the evil inclination and the evil one who rebelled from the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܡܝܼܢܘܼܬܼܵܟ","severity":"info","text":"The term ܐܲܡܝܼܢܘܼܬܼܵܟ (ʼamyīˁūṯāk) is a nominal form from the root ˁ-m-ˀ, meaning 'ineffability' or 'unspeakability,' a key attribute of God in Syriac theological discourse, often linked to the divine name revealed to Moses.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܘܼܫܹܐ ܥܲܒܼܕܵܟ","severity":"info","text":"The reference to Moses as 'your servant' to whom the divine name is revealed echoes Exodus 3:13–15 (LXX) and Syriac tradition, where God reveals His name to Moses at the burning bush, a foundational event for apophatic theology.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܪܡܲܠܬܵܐ ܠܗܵܘ̇ ܕܲܝܵܢܵܐ ܚܲܪܡ̇ܢܵܝܵܐ","severity":"info","text":"The simile of the widow before a compassionate judge reflects a common trope in Syriac homiletics and legal imagery, possibly drawing on the parable of the widow and the unjust judge (Luke 18:2–8) or Syriac legal traditions, but here adapted to depict human supplication.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܣܲܩܘܼܒܼܠܹ̈ܐ","severity":"info","text":"The passage concludes with a structural antithesis: 'two opposites' (the evil inclination and the rebellious evil one) are identified as the cause of all evils, framing the preceding supplication within a dualistic cosmology common in Narsai's thought.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܨܪܲܢ ܒܝܫܵܐ ܘܒܼܝܼܫܵܐ ܕܲܣܢ̣ܵܢ","severity":"info","text":"The pairing of 'evil inclination' (yaṣrā bīšā) and 'the evil one who rebelled' (bīšā d-sṭāˁ) parallels Narsai's other works, such as his memre on creation, where the evil inclination is a created force and the rebellious evil one is Satan, reflecting a developed angelology.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'her chaste mother' (ܨܵܬܼܵܗ̇ ܛܪܘܼܢܵܐ) is ambiguous: it may refer to a specific biblical or hagiographic figure, such as the mother of the Maccabees or a saint, but the text does not specify. The reading taken assumes a generic exemplary figure.","The identity of 'the compassionate one' (ܚܲܪܡ̇ܢܵܐ) who becomes a lover is unclear; it may refer to a biblical judge or a typological figure, but the text does not provide a clear antecedent."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܒܝܼܫܵܐ ܗܘ̤ܵܐ ܠܲܢ ܡ̇ܠܹ̇ܝܟ ܡܸܠܟܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ\nܘܢܦܲܩ̣ܘ ܐ̄ܢܵܫܵܐ ܠܡܸܒܼܥܵܐ ܒܥܵܬܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܹܗ ܀ :ܒܲܫܟܼܝܼܪ̈ܵܬܹܗ ܫܲܟܿܪܹܗ ܠܫܘܼܦܪܵܐ ܕܦܲܐܝܘܼܬܼ ܨܲܠܡܲܢ\nܘܢܸܕܲܬ̤ ܡܸܢܲܢ ܠܲܫܡܲܝܵܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܵܝܹܐ ܀ :ܒܦܲܐܝܘܼܬܼ ܨܲܠܡܲܢ ܬܲܗܝܪܝܼܢ ܗ̄ܘ̣ܵܘ ܩܕܼܵܡ ܣܲܟ̣ܠܘܼܬܲܢ\nܘܡ̣ܢ ܕܐܲܣܟܸܿܠܢܲܢ ܗܦܲܟܼܘ ܘܐܸܬܿܕܲܡܲܪܘ ܥܲܠ ܫܘܼܟܪܵܢ ܀ :ܡܲܬܼܩܸܢ ܨܲܠܡܲܢ ܒܲܨܠܸܡ ܨܲܠܡܹܗ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ\nܚܘܼܣ ܥܲܠ ܨܲܠܡܲܢ ܡܸܛܠ ܨܲܠܡܵܟ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܀ :ܠܲܝܬܿ ܠܵܟ ܨܲܠܡܵܐ ܩܢܸܐ ܪܘܼܟܵܒܼܵܐ ܐܲܝܟ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܗܵܢ݁ܵܘ ܬܸܡܗܵܐ ܕܠܲܢ ܟܲܢܝܼܬܵܢ ܒܲܕܼܠܵܐ ܡܟܼܵܢܵܢ ܀ :ܒܫܸܡ ܪܲܒܿܘܼܬܼܵܟ ܩ̣ܪܵܝܬܵܢ ܛܵܒܼܵܐ ܕܟܼܠܹܗ ܛܵܒܼܵܐ ܗ̄ܘ̣\nܠܵܐ ܢܸܫܬܲܚܠܵܦ ܫܸܡ ܛܵܒܼܘܼܬܼܵܟ ܒܒܼܝܼܫܘܼܬܼ ܥܵܘ̣ܠܲܢ ܀ :ܚܵܣ ܠܵܐ ܗܵܘ̇ܝܵܐ ܐܵܦ ܠܵܐ ܡܲܨܝܵܐ ܕܬܸܗܘܸܐ ܗܵܕܹܐ\nܕܥܵܘ̣ܠܲܢ ܒܵܩܵܐ ܢܸܙܟܹܿܐ ܠܚܲܝܠܵܐ ܕܐܲܚܝܼܕܼ ܟܠܵܐ ܀ :ܡ̇ܢܵܐ ܗ̄ܘ̣ ܥܵܘ̣ܠܵܐ ܕܫܹܐܕܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܒܦܸܚܡܵܐ ܕܪ̈ܲܚܡܲܝܟ\nܐܵܘ ܗ̤ܝ ܒܝܼܫܬܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܩܕܼܵܡ ܚܵܘܣܵܢܵܟ ܀ :ܪܲܒܿܘܼ ܚܢܵܢܵܟ ܡ̣ܢ ܒܸܪ̈ܝܵܬܵܪܐ ܕܗ̤ܘܲܝ̈ ܡܸܢܵܟ\nܘܠܵܐ ܡܸܬܼܦܲܚܡܵܐ ܡܪܲܚܡܵܢܘܼܬܼܵܟ ܒܲܥܒܼܵܕܼ ܐܝܼܕܲܝ̈ܟ ܀ :ܒܢܝܼܫܵܐ ܕܪ̈ܲܚܡܲܝܟ ܚܵܪ̣ܘ ܚܘܼܫܵܒܲܝ̈ ܪ̈ܵܚܡܲܝ ܦܸܗܝܵܐ\nܘܫܲܪܝܼܘ ܚܵܢܹ̇ܝܢ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܪܲܒܿܘܬܼ ܪ̈ܲܚܡܲܝܟ ܀ :ܢܝܼܫܵܐ ܕܪ̈ܲܚܡܲܝܟ ܩܒܲܥ̣ܬܿ ܒܹܝܬܼ ܚܘܼܩܹ̈ܐ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ\nܘܗܵܐ ܒܨܝܼܪ ܩܲܠܝܼܠ ܐܲܠܦܹ̈ܐ ܐܸܫܬܵܐ ܘܠܵܐ ܡܸܫܬܿܚܠܲܦ ܀ :ܪܲܚܡܵܢܵܐܝܼܬܼ ܕܕܼܵܐ ܨܸܒܼܝܵܢܵܟ ܥܲܡ ܟܠ ܕܵܪ̈ܝܼܢ\nܘܠܵܐ ܐܸܬܼܒܲܨܲܪ ܡ̣ܢ ܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܥܕܲܡܵܐ ܠܚܲܪܬܼܵܐ ܀","english":"Evil was it for your people, O King, that the angels of the heights\nwent forth to seek a petition among the supplications of his angels. By his supplications he intoxicated the beauty of the fairness of your image,\nand it astonished the heavenly and the earthly. In the fairness of your image they were amazed before your folly,\nand when you made them foolish, they turned and marvelled at your wealth. Your image is fixed, depicting the image of him who has no riding,\nhave mercy on your image, because your image has no riding. You have no image that can bear a riding, like mortals,\nand this is the wonder that your church celebrates without ceasing. By the name of your greatness you called the good one who is the whole good,\nlet not the name of your goodness be changed by the evil of your iniquity. It is not possible, nor can it be, that this should happen,\nthat your iniquity should seek to overcome the power that holds all. What is the iniquity of demons and men before the compassion of your mercies,\nor the evil of the whole creation before your mercy? Great is your mercy beyond the creatures that are from you,\nand your mercifulness is not understood by the work of your hands. By the evil of your mercies, the thoughts of the friends of folly grew dark,\nand they began to sin against the evil of the greatness of your mercies. The evil of your mercies you established in the house of the laws of the scriptures,\nand behold, six thousand are few and are not changed. Mercifully you have driven your will with all generations,\nand it has not diminished from what it is until the end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܟܵܒܼܵܐ","severity":"info","text":"The Syriac term rukkābā (riding, vehicle) is used repeatedly in this passage to contrast the divine image, which has no vehicle, with mortal images that do. The term may carry a Christological nuance, possibly alluding to the incorporeality of the divine nature.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡ ܪܲܒܿܘܼܬܼܵܟ","severity":"info","text":"The phrase 'by the name of your greatness' echoes the divine name revealed to Moses (Exodus 3:14-15), a theme from the previous passage. Narsai here invokes the ineffability of God's name, a common topos in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܠܦܹ̈ܐ ܐܸܫܬܵܐ","severity":"info","text":"The reference to 'six thousand' years reflects the contemporary Syriac chronographic tradition, which placed the creation of the world around 5500-6000 years before Christ. This number appears in works such as the Chronicle of Eusebius-Jerome and later Syriac chronicles.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܫܟܼܝܼܪ̈ܵܬܹܗ","severity":"info","text":"The passage is structured around a series of antitheses: the beauty of the divine image versus human folly, the fixed image versus the mutable, and the ineffable name versus the threat of change. This rhetorical pattern is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܢܝܼܫܵܐ ܕܪ̈ܲܚܡܲܝܟ","severity":"caution","text":"The phrase 'evil of your mercies' is paradoxical and may be a textual corruption or a deliberate oxymoron. The Syriac could also be read as 'the evil of your mercies' in the sense of the overwhelming power of divine mercy that appears harsh to sinners. The reading here follows the English draft.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'evil of your mercies' (ܒܢܝܼܫܵܐ ܕܪ̈ܲܚܡܲܝܟ) is ambiguous: it may mean the severity of divine mercy or a textual error for a different term. The reading taken is that it refers to the overwhelming, almost punitive aspect of mercy.","The reference to 'six thousand' (ܐܲܠܦܹ̈ܐ ܐܸܫܬܵܐ) could be a specific chronological marker or a symbolic number; the reading taken is that it reflects contemporary chronography."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܓ̣ܙܲܪܬܿ ܥܲܠ ܐܵܕܡ ܕܝܼܢܵܐ ܕܡܵܘܬܵܐ ܕܲܚܛ̣ܵܐ\nܘܲܚ̣ܝܵܐ ܐܵܕܼܵܡ ܒܵܬܲܪ ܕܲܚܛ̣ܵܐ ܬܫܲܥܡܵܐܐ ܘܝܲܬܼܿܝܼܪ ܀ :ܦܣܲܩ̣ܬܿ ܥܲܠ ܩܵܐܹܝܢ ܫܒܲܥ ܬܲܒܼܥܵܬܵܐ ܕܫܲܒܼܥܵܐ ܢܸܓܼܕܲܝܼ̈ܢ\nܘܠܵܐ ܓ̣ܡܲܪܬܿ ܐܸܢܹܝܢ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܐܲܟܼܡܵܐ ܕܲܦܣܲܩ̣ܬܿ ܀ :ܐܼܡ݂ܲܪܬܿ ܕܐܸܥܛܹܐ ܟܠܡܵܐ ܕܥܸܒܲܕܹܿܬܼ ܕܠܵܐ ܚܵܘܣܵܐ\nܘܗܵܐ ܩܲܝܵܡܵܐ ܒܪܝܼܬܼܵܐ ܟܠܵܗ̇ ܥܲܡ ܟܠ ܕܲܗܘ̤ܵܘ ܀ :ܠܵܛ̣ܬܵܝܗܝ ܠܲܟܼܢܲܥ̄ܢ ܕܢܸܗܘܸܐ ܥܲܒܼܕܵܐ ܘܲܥܒܸܕܼ ܥܲܒܼܕܲܝ̈ܢ\nܘܐܲܡܠܸܟܼܘ ܡܸܢܹܗ ܡܲܠ̈ܟܹܿܐ ܩ̈ܫܲܝܵܐ ܘܫܲܥܒܸܿܕܼܘ ܥܲܡܡܹ̈ܐ ܀ :ܢܚ̣ܸܬܿܬܿ ܟܲܕܼ ܠܵܐ ܢܚ̣ܸܬܿܬܿ ܠܒܹܝܬܼ ܒܵܒܼܠܵܝܹ̈ܐ ܠܡܸܥܒܲܕܼ ܩܹܐܪܣܵܐ\nܘܫܲܚܠܸܦܬܿ ܐܸܢܘܿܢ ܠܡܵܐܢܲܝ̈ ܙܲܝܢܵܟ ܠܲܡܫܲܝܢܘܼܬܼܵܐ ܀ ܓܙܲܡ̣ܬܿ ܥܲܠ ܐܲܪܥܵܐ ܕܦܵܠܹܣܛܝܼܢܹܐ ܕܠܵܐ ܢܦܘܼܫ ܒܵܗ̇ ܐ̄ܢܵܫ:\nܘܦܵܫ̣ܘ ܪܸ̈ܒܿܘܵܬܼܵܐ ܡ̣ܢ ܝܲܬܵܒܹ̈ܝܗ̇ ܕܠܵܐ ܡܲܪܕܿܘܼܬܵܐ ܀ :ܐܲܪܝܼܡܬܿ ܐܝܼܕܼܵܟ ܥܲܠ ܡܸܨܪ̈ܝܹܐ ܘܢܲܓܸܿܕܲܬܿ ܐܸܢܘܿܢ\nܘܠܲܝܬܿ ܡܲܪܕܕܿܘܼܬܼܵܐ ܕܠܵܐ ܚܠܝܼܛ ܗ̄ܘ̣ܵܐ ܒܵܗ̇ ܚܢܵܢܵܐ ܩܲܠܝܼܠ ܀ :ܝܲܡܲܝܼܬܼ݂ ܕܬܼܵܘܒܸܿܕܼ ܠܝܼܣܪ̈ܠܵܝܹܐ ܒܚܘܼܪܒܵܐ ܕܚܝܼܠܵܐ\nܘܒܼܵܬܲܪ ܕܝܼܡ݂ܲܝܬܿ ܦܲܪܢܸܣܬܿ ܐܸܢܘܿܢ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܚܘܼܒܵܢܵܐܝܼܬܼ ܚ̣ܙܲܝܢܲܢ ܕܲܪܕܲܝܬܿ ܟܠ ܟܲܪ ܕܲܪܕܲܝܬܿ\nܘܠܲܝܬܿ ܡܲܪܕܿܘܼܬܼܵܐ ܕܠܵܐ ܡܵܙ̇ܓܲܬܿ ܒܵܗ̇ ܒܲܣܝܼܡܘܼܬܼܵܐ ܀ :ܒܒܲܣܝܼܡܘܼܬܵܟ ܐܸܬܼܒܲܩܝܼܢܲܢ ܘܡܸܬܼܒܲܩܹܝܢܲܢ\nܘܠܵܐ ܫܵܠܹ̇ܝܢܲܢ ܡ̣ܢ ܬܲܟܼܫܲܦܬܵܐ ܕܥܲܠ ܚܵܘ̈ܒܵܬܲܢ ܀ :ܒܪܲܒܿܘܼܬܼ ܚܘܼܒܵܟ ܡܸܬܼܓܵܘܣܝܼܢܲܢ ܒܟܼܠ ܥܸܕܵܢܝܼ̈ܢ\nܒܲܕܼܡܘܼܬܼ ܝܲܠ̈ܕܹܿܐ ܕܛܵܦ̇ܣܝܼܢ ܟܠܫܵܥ ܒܐܲܒܼܵܗܲܝ̈ܗܘܿܢ ܀","english":"He decreed against Adam the sentence of death because of sin, and Adam lived after sin for nine hundred and thirty years. He decreed against Cain seven vengeances for seven murders, and he did not complete the judgment decisively as he had decreed. He said that he would destroy everything he had made without mercy, and behold, the whole creation stands with all that exists. He cursed the stars that were servants and made servants, and from him the harsh kings took counsel and enslaved the peoples. You descended when you did not descend to the house of the Babylonians to make a treaty, and you changed your face to the waters of your army for the sake of dominion. You set foot on the land of Palestine so that no man might remain in it, and thousands of its inhabitants perished without mercy. You raised your hand against the Egyptians and changed your face, and there is no mercy that was not mingled with a little cruelty. You decreed to destroy the Israelites by the sword of force, and after you decreed, you spread your face guiltily. Guiltily we have seen that you have mixed every cup you have mixed, and there is no mercy that you have not mingled with sweetness. With your sweetness we are mixed and will be mixed, and we will not cease from the supplication concerning our sins. By the greatness of your love we are stirred at all times, like children who float every hour in the bosom of their fathers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narration of divine decrees (Adam, Cain) to direct second-person address ('you') from 'You descended' onward, marking a rhetorical turn toward the addressee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܲܟܼܫܲܦܬܵܐ","severity":"info","text":"The Syriac term ܬܲܟܼܫܲܦܬܵܐ (takkšāp̄tā) means 'supplication' or 'entreaty', central to the work's title and theme of persistent prayer for sins.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam lived after sin for nine hundred and thirty years","severity":"info","text":"The 930-year lifespan of Adam echoes Genesis 5:5 (Peshitta), where Adam's total years are given as 930, linking the decree of death to postlapsarian longevity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cain seven vengeances for seven murders","severity":"info","text":"The seven vengeances for Cain's seven murders likely refer to exegetical traditions (e.g., in Ephrem or later Syriac sources) that multiply Cain's sin beyond Abel's murder to include subsequent evils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"You set foot on the land of Palestine","severity":"info","text":"The reference to Palestine and the destruction of its inhabitants parallels historical accounts of Roman or Byzantine military campaigns, possibly alluding to the suppression of the Samaritan revolts (5th–6th cent.).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"He cursed the stars that were servants","severity":"info","text":"The phrase 'cursed the stars' is ambiguous: it may refer to astral beings in Jewish or Syriac angelology, or to a metaphorical curse on fate; the text does not specify a known myth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' addressed in the previous passage and the 'you' in this passage is not explicit; likely God or a divine figure, but the shift from third-person narration to direct address leaves the referent open.","The phrase 'cursed the stars that were servants' is unclear: it may denote astral deities or angels, but no clear parallel in Syriac literature is cited."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܠܐܲܒܼܵܗܘܼܬܼܵܟ ܡܸܣܬܲܟܿܠܝܼܢܲܢ ܐܲܒܼܵܐ ܒܲܠܚܘܿܕܼ\nܘܠܵܐ ܩܵܪܹܝܢܲܢ ܐܲܒܼܵܐ ܕܝܲܠܕܲܝܢ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܠܵܐ ܝܵ̇ܕܸܥܝܼܢܲܢ ܠܐܲܒܼܵܐ ܐ̄ܚܪܹܢܵܐ ܐܸܠܵܐ ܐܸܢ ܠܵܟ\nܕܠܲܝܬܿ ܐܲܒܼܵܗܹ̈ܐ ܕܕܼܵܡܹ̇ܐ ܚܘܼܒܗܘܿܢ ܠܐܲܒܼܵܗܘܼܬܵܟ ܀ :ܐܲܢ̄ܬܿ ܐܲܢ̄ܬܿ ܒܲܠܚܘܿܕܼ ܐܲܒܼܵܐ ܘܡ̇ܪܵܐ ܐܵܦ ܕܲܝܵܢܵܐ\nܕܐܝܼܬܼ ܠܵܟ ܟܠܗܹܝܢ ܥܲܡ ܐܝܼܬܼܘܼܬܼܵܟ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܩܢܹܝܬܿ ܟܠ ܕܲܩܢܹܝܬܿ ܐܵܠܵܗܵܐܝܼܬܼ\nܘܠܲܝܬܿ ܠܵܟ ܡܸܕܹܿܡ ܕܠܵܐ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܐܲܡܝܼܢܵܐܝܼܬܼ ܀ :ܠܘܵܬܼܵܟ ܡ̇ܪܹܝܢ ܦܠܹܐ ܠܲܡܪܵܡܘܼ ܥܲܝܢܹ̈ܐ ܕܟܼܠܢܵܫ\nܘܡܸܢܵܟ ܢܸܫܐܲܠ ܡ̇ܙܘܿܢ ܙܲܒܼܢܵܐ ܘܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܚܘܼܣ ܥܲܠ ܚܲܝܲܝ̈ܢ ܢܸܒܼܥܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܗܲܒܼܠܲܢ ܙܲܒܼܢܵܐ ܕܲܡܠܹܐ ܫܲܝܢܵܐ ܘܬܘܼܪܣܵܝ ܚܲܝܹ̈ܐ ܀ :ܚ̣ܛܲܝܢܲܢ ܣܲܓܿܝܼ ܘܲܥܒ݂ܲܪ ܥܵܘ̣ܠܲܢ ܠܥܸܠ ܡ̣ܢ ܪܹܫܲܢ\nܘܩܲܪܝܼܒܼܝܼܢܲܢ ܠܡܸܬܿܛܲܒܵܥܘܼ ܒܗܵܘܬܼܵܐ ܕܚܵܘܒܲܝ̈ܢ ܀ :ܥ̣ܫܸܢ ܡܸܢܝܵܢܵܐ ܕܲܫܟܼܝܼܪ݁ܵܬܲܢ ܡ̣ܢ ܡܸܢܝܵܢܵܐ\nܘܠܵܐ ܡܸܬܿܬܿܟܼܝܼܠܵܐ ܚܲܝܵܒܼܘܼܬܲܢ ܒܟܲܝܠܵܐ ܝ̄ܕܼܝܼܥܵܐ ܀ :ܒܠܲܥ̣ܢܲܢ ܣܲܓܿܝܼ ܐܵܦ ܡܲܚ̈ܘܵܬܼܵܐ ܥܲܙܝܼ̈ܙܵܬܵܐ\nܘܠܵܐ ܦܵܫ̣ ܝܲܨܪܲܢ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܨܼܝܕܼ ܒܝܼ̈ܫܵܬܼܵܐ ܀ :ܢܬܲܥ ܡܲܬܼܩܵܠܵܐ ܕܪܲܒܿܘܼܬܼ ܢܸܓܼܕܲܢ ܡ̣ܢ ܣܲܢ̈ܝܵܬܲܢ\nܘܠܵܐ ܢܲܣܝܼܢܲܢ ܠܡܸܣܢܵܐ ܥܵܘ̣ܠܲܢ ܘܠܵܐ ܟܠ ܟܠܹܗ ܀ :ܐܸܢܗܘ̤ ܕܥܵܘ̣ܠܲܢ ܣܗܸ݂ܕܼ ܒܲܢ ܡ̇ܪܝܵܐ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܐܲ̄ܢ̄ܬܿ ܚܘܼܢ ܘܲܫܒܼܘܿܩ ܡܸܛܠ ܪ̈ܲܚܡܲܝܟ ܕܠܵܐ ܡܸܬܼܡܲܫܚܝܼܢ ܀ :ܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܡܪܲܚܡܵܢܘܼܬܼܵܟ ܡ̣ܢ ܡ̇ܫܘܿܚܹ̈ܐ\nܘܐܸܢ ܗܵܟܲܢܵܐ ܗ̄ܝܼ ܡ̇ܢܵܘ ܥܵܘ̣ܠܲܢ ܒܵܩܵܐ ܫܝܼܛܵܐ ܀","english":"Your fatherhood is not comparable to any father, only to the Father. And you do not call the father who begot you guilty. You do not know another father except yourself, for there are no fathers whose debt is like your fatherhood. You alone are Father and Lord, and also Judge, for you have all your being without beginning. Without beginning you created everything that you created divinely, and there is nothing of yours that did not exist truly. To you, my Lord, it is fitting to raise the eyes of all people, and from you they ask for the gift of forgiveness and the remission of iniquity. Have mercy on my life, O source of life that does not die, and grant me the gift that fills peace and the assurance of life. My sins are many and my iniquity has surpassed my head, and I have come near to being drowned in the abyss of my faults. The measure of my debts is beyond measure, and my guilt is not to be contained by a known measure. I have swallowed much, even severe punishments, and my nature has not ceased from the practice of evil deeds. The weight of the multitude of my sins has increased from my errors, and I have not been able to bear my iniquity, nor all of it. If my iniquity testifies against me, my Lord, as it is written, you see and forgive because of your mercies that are not to be measured. Your mercy is not to be measured by measures, and if so, how can my iniquity remain standing?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒܼܵܐ","severity":"info","text":"The Syriac term ܐܲܒܼܵܐ (ʼabā) is used both for human father and for God the Father. The passage plays on this double sense, contrasting earthly fatherhood with divine fatherhood.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܢܗܘ̤ ܕܥܵܘ̣ܠܲܢ ܣܗܸ݂ܕܼ ܒܲܢ ܡ̇ܪܝܵܐ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ","severity":"info","text":"The phrase 'if my iniquity testifies against me, my Lord, as it is written' alludes to a scriptural motif of sin bearing witness, possibly echoing Psalm 51 or similar penitential texts, though no single verse is cited verbatim.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܣ ܥܲܠ ܚܲܝܲܝ̈ܢ ܢܸܒܼܥܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ","severity":"info","text":"The plea for mercy from the 'source of life that does not die' reflects Narsai's theological emphasis on God as the eternal giver of life, a theme common in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܡܸܬܼܡܲܫܚܝܼܢ","severity":"info","text":"The repetition of 'not to be measured' (ܠܵܐ ܡܸܬܼܡܲܫܚܝܼܢ) at the end of the passage forms an inclusio with the earlier 'not to be measured' (ܠܵܐ ܡܸܬܼܡܲܫܚܵܐ), emphasizing the contrast between divine mercy and human sin.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܢ̄ܬܿ ܒܲܠܚܘܿܕܼ ܐܲܒܼܵܐ ܘܡ̇ܪܵܐ ܐܵܦ ܕܲܝܵܢܵܐ","severity":"info","text":"The address 'You alone are Father and Lord, and also Judge' parallels Narsai's homiletic style of piling divine titles, reminiscent of Syriac anaphoral prayers.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܫܒܼܘܿܩ ܡܸܛܠ ܪ̈ܲܚܡܲܝܟ ܕܠܵܐ ܡܸܬܼܡܲܫܚܝܼܢ","severity":"info","text":"The phrase 'you see and forgive because of your mercies that are not to be measured' may be textually uncertain; the Syriac ܘܲܫܒܼܘܿܩ could be read as an imperative or a finite verb, affecting the interpretation of divine action.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܘܲܫܒܼܘܿܩ could be parsed as an imperative ('forgive!') or as a third-person masculine singular perfect ('he forgave'), though context favors the imperative. The phrase 'as it is written' (ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ) does not specify a biblical book, leaving the allusion open."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܒܵܩܵܐ ܗ̄ܝ̣ ܫܝܼܛܵܐ ܥܵܘܵܠܘܼܬܲܢ ܟܡܵܐ ܐܸܢ ܪܲܒܵܐ\nܫܕܼܝܼܗ̇ ܐܲܝܟ ܒܸܙܩܵܐ ܒܝܲܡܵܐ ܪܲܒܵܐ ܕܒܲܣܝܼܡܘܼܬܼܵܟ ܀ :ܠܵܐ ܬܲܩܸܨ ܠܲܢ ܥܲܠ ܕܲܚܛ݂ܲܝܢܲܢ ܐܲܝܟ ܚܲܛܵܝܹ̈ܐ\nܕܐܲܢܬܿ ܛܵܒܼ ܡ̣ܢ ܟܠ ܡܦܵܣ ܐܲܢ̄ܬܿ ܒܲܙܢܵܐ ܕܚܲܛܵܝܘܼܬܲܢ ܀ :ܐܲܢ̄ܬܿ ܝܵ̇ܕܲܥܲܬܿ ܠܲܢ ܩܕܼܵܡ ܬܘܼܩܵܢܲܢ ܘܒܼܵܬܲܪ ܕܲܗ̣ܘܲܝܢ\nܘܲܡܦܵܣ ܐܲܢ̄ܬܿ ܒܹܗ ܒܝܲܨܪܲܢ ܒܝܼܫܵܐ ܕܡܸܨܛܲܠܝܵܢܵܐ ܗ̄ܘ̣ ܀ :ܕܐܲܢ̄ܬܿ ܬܲܩܸܢܬܵܝܗܝ ܘܐܲܢ̄ܬܿ ܐܲܥܢܝܼܬܵܝܗܝ ܠܡܸܬܼܗܲܓܵܝܘܼ\nܡ̇ܕܹܝܢ ܡܸܢܵܟ ܝ̄ܠܸܦ ܗܸܓܼܝܵܢܵܐ ܕܒܹܝܬܼ ܛܵܒܼ ܠܲܕܼܒܝܼܫ ܀ :ܘܐܸܢ ܐܲܢ̄ܬܿ ܪܲܒܵܐ ܘܗܘ̤ ܬܲܠܡܝܼܕܼܵܐ ܕܪܲܒܵܢܘܼܬܼܵܟ\nܓܡܘܿܪ ܬܲܠܡܝܼܕܼܵܟ ܐܲܝܟ ܨܸܒܼܝܵܢܵܐ ܕܪܲܒܵܘܼܬܼܵܟ ܀ :ܣܲܒ̣ ܠܵܟ ܛܲܢܬܵܐ ܠܛܲܠܝܵܐ ܫܲܒܼܪܵܐ ܕܐܸܬܿܬܿܠܡܲܕܼ ܠܵܟ\nܘܲܗܓܼܝܼ ܩܕܼܵܡ̇ܘܗܝ ܗܸܓܼܝܵܢ ܡܸܠܹ̈ܐ ܕܲܡܚܲܝ̈ܡܵܢ ܠܹܗ ܀ :ܟܬܼܘܿܒܼ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܼܵܟ ܥܲܠ ܪܸܥܝܵܢܹܗ\nܘܢܸܩܪܹ̈ܐ ܒܗܵܘܢܵܐ ܘܢܸܛܲܪ ܛܲܟܼܣܵܐ ܕܕܘܼܒܵܪ ܚܲܝܵܘ̈ܗܝ ܀ :ܬܢܝܼ ܘܲܪܫܘܿܡ ܠܹܗ ܚܘܼܩܵܐ ܐ̄ܚܪܹܢܵܐ ܕܪܸܚܡܲܬܼ ܐ̄ܢܵܫܵܐ\nܕܢܹܐܣܘܿܪ ܚܘܼܒܹܿܗ ܒܐܵܠܲܦ ܐܝܼܬܼܝܵܐ ܘܬܼܵܘ ܐ̄ܢܵܫܘܼܬܼܵܐ ܀ :ܘܐ̄ܢܵܫܵܐ ܡ̇ܐ ܕܐܸܬܼܝܲܠܲܦ ܠܡܸܩܪܵܐ ܫܲܦܝܼܪ\nܦܫܝܼܡ ܠܹܗ ܕܢܸܟܼܬܿܘܿܒܼ ܘܢܸܬܼܗܲܓܹܿܐ ܒܵܗ̇ ܒܚܹܐܪܘܼܬܼ ܢܲܦܫܹܗ ܀ :ܚܹܐܪܘܼܬܼ ܢܲܦܫܵܬܐ ܡܠܲܝ̣ܬܵܗ̇ ܠܢܲܦܫܵܐ ܟܕܼ ܬܲܩܸܢܬܵܗ̇\nܘܛܵܒܼ ܫܲܠܝܼܛܵܐ ܠܡܸܦܪܲܫ ܬܲܪܬܹܿܝܢ ܦܵܪܘܿܫܵܐܝܼܬܼ ܀ :ܦܪܘܿܫ ܦܵܪܘܿܫܬܵܐ ܗܵܢ ܦܘܼܪܫܵܢܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܹܟܼܝ\nܘܕܲܥܝ ܠܲܟܼܝܵܢܹܟܼܝ ܘܠܲܡܬܲܩܢܵܢܹܟܼܝ ܕܣܵܡ̣ ܒܹܟܼܝ ܬܲܪܬܹܿܝܢ ܀","english":"The flood of your iniquity, how great it is! It has cast you like a gourd into the great sea of your sweetness. Do not reproach yourself for your sins like sinners, for you are better than any pardon; you are the garment of your sinfulness. You know yourself before your existence and after your becoming, and you pardon yourself in your evil nature, which is the one who prays. For you establish it and you cause it to be occupied with discourse; whatever from you has learned the discourse of the house of good for the evil one. And if you are great and he is the disciple of your greatness, perfect your disciple according to the will of your greatness. Take a pattern for the child, the youth who has been taught to you, and recite before him a discourse of words that give him life. Write the letters of the name of your essence upon his mind, and read them in the air, and preserve the order of the conduct of his life. Come and mark for him another law of the love of humanity, that it may bind its debt with the thousand of being and the sign of humanity. And humanity, when it has learned to read well, it is easy for it to write and to discourse in it in the freedom of its own self. The freedom of souls fills the self when it establishes it, and the good ruler is able to distinguish the two clearly. Distinguish the distinction, this division that is placed in your two natures, and know your two natures and your two establishments that are placed in you, the two.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܝܼܛܵܐ ܥܵܘܵܠܘܼܬܲܢ","severity":"info","text":"The phrase 'the flood of your iniquity' is hyperbolic, contrasting with the 'great sea of your sweetness' to emphasize divine mercy overwhelming human sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܸܓܼܝܵܢܵܐ","severity":"info","text":"The Syriac term 'hegyānā' (discourse) here denotes a formal, didactic speech or meditation, central to the pedagogical imagery of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܲܠܡܝܼܕܼܵܐ","severity":"info","text":"The teacher-disciple relationship reflects the school tradition of Narsai's Edessa, where catechetical instruction used patterned recitation and writing exercises.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܪܘܿܫ ܦܵܪܘܿܫܬܵܐ","severity":"info","text":"The imperative 'distinguish the distinction' marks a rhetorical climax, urging the addressee to discern the two natures (divine and human) within the self.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܲܪܬܹܿܝܢ ܦܵܪܘܿܫܵܐܝܼܬܼ","severity":"caution","text":"The phrase 'the two clearly' is ambiguous: it may refer to the two natures of Christ (divine and human) or to the two aspects of the soul (sinful and redeemed). The context of self-pardon and pedagogy favors the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the two' (natures or aspects) is not explicit; the reading taken is that they are the sinful and redeemed aspects of the soul, consistent with the pedagogical theme."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܬܲܪܬܹܿܝܢ ܐܝܼܬܼ ܠܹܟܼܝ ܢܦܫܵܐ ܡ̇ܪܬܵܐ ܕܛܵܒܼܬܼܵܐ ܘܒܼܝܼܫܬܵܐ\nܕܘܼܢܝ ܟܹܐܢܵܐܝܼܬܼ ܕܐܲܝܕܵܐ ܟܹܐܢܵܐ ܡ̣ܢ ܬܲܪ̈ܬܲܝܗܹܝܢ ܀ :ܒܚܸܟܵܐ ܕܒܸܣܪܵܐ ܦܵܪܫܲܬܿܝ ܚܲܠܝܵܐ ܡ̣ܢ ܡܪܝܼܪܵܐ\nܦܪܘܿܫܝ ܠܲܟܼܝܵܢܹܟܼܝ ܐܲܟܼܡܵܐ ܕܲܦܪܲܫ̣ܬܿܝ ܠܲܕܼܠܵܐ ܕܝܼܠܹܟܼܝ ܀ :ܕܝܼܠܹܟܼܝ ܫܲܦܝܼܪ ܠܡܸܚܙܵܐ ܫܲܦܝܼܪ ܐܸܢ ܫܲܦܝܼܪܲܬܿܝ\nܘܡ̇ܐ ܕܲܫܦ݂ܲܪ ܠܹܟܼܝ ܫܘܼܦܪܵܐ ܕܢܲܦܫܹܟܼܝܒ ܟܹܐܝܢ ܒܘܼܚܪܵܢܹܟܼܝ ܀ :ܟܹܐܝܢ ܒܘܼܚܪܵܢܵܐ ܗ̄ܘ̣ ܟܠ ܒܲܪܢܵܫܵܐ ܕܲܩܢܸܐ ܢܲܦܫܵܐ\nܘܲܕܠܝܼܠܵܐ ܠܹܗ ܠܡܸܦܪܲܫ ܣܲܢܝܵܐ ܡ̣ܢ ܫܲܦܝܼܪܵܐ ܀ :ܫܲܦܝܼܪ ܡ̇ܕܹܝܢ ܕܵܝ̇ܢܝܼܢ ܥܲܡܲܢ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ\nܘܲܡܚܲܝܒܼܝܼܢ ܠܲܢ ܕܠܵܐ ܚܲܝܵܒܼܝܼܢ ܠܚܲܝܵܒܼܘܼܬܲܢ ܀ ܐܸܢ ܟܹܐܢܵܐܝܼܬܼ ܪܕܲܢ ܦܘܼܩܕܵܢܵܐ ܐܲܠܵܗܵܝ̇ܐ:\nܘܫܲܚܠܸܦ ܙܲܒܼܢܹ̈ܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܀ :ܟܹܐܢܵܐ ܡܚܘܿܬܲܢ ܘܲܬܼܪܝܼܨ ܢܸܓܼܕܼܵܐ ܕܡܲܪܵܚܘܼܬܲܢ\nܘܬܼܘܼܒܼ ܫܵܘܹ̇ܝܢܲܢ ܠܡܸܬܼܢܲܓܼܵܕܼܘܼ ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܚܲܝܵܒܼ ܝܲܨܪܲܢ ܠܡܸܬܼܢܲܓܼܵܕܼܘܼ\nܕܝܵ̇ܕܲܥ ܕܲܚܛ̣ܵܐ ܘܠܵܐ ܡܸܬܼܥܲܗܲܕܼ ܬܒܲܥܬܼܵܐ ܕܕܼܝܼܢܵܐ ܀ :ܫܡܝܼܥ ܠܹܗ ܕܝܼܢܵܐ ܕܗܵܘܹ̇ܐ ܒܚܲܪܬܼܵܐ ܕܫܘܼܠܵܡ\nܘܠܵܐ ܡܸܣܬܲܪܲܕܼ ܡ̣ܢ ܫܘܼܢܵܩܵܐ ܕܫܸܡ ܓܹܗܲܢܵܐ ܀ :ܘܵܝܠܲܢ ܕܲܟܼܡܵܐ ܛܪܘܼܢ ܪܸܥܝܵܢܲܢ ܡ̣ܢ ܛܲܪܵܢܵܐ\nܕܫܲܪܝܼܪܵܐ ܠܲܢ ܘܠܵܐ ܫܲܪܝܼܪܵܐ ܬܒܲܥܬܼܵܐ ܕܕܼܝܼܢܵܐ ܀ :ܫܲܪܝܼܪ ܠܲܢ ܠܡܵܢ ܠܵܐ ܒܵܗܹ̇ܒܼ ܝܲܨܪܵܐ ܒܝܼܫܵܐ\nܘܥܲܠ ܡ̇ܢ ܡܲܩܠܸܐ ܠܘܼܩܒܲܠ ܡܸܕܲܡ ܕܫܲܪܝܼܪ ܘܲܒܼܚܝܼܪ ܀ :ܫܲܪܝܼܪ ܕܝܼܢܵܟ ܪܲܒܿ ܕܲܝܵܢܹ̈ܐ ܕܕܼܵܐܲܝܟ ܟܠܵܐ\nܘܡ̇ܐܢܵܐ ܢܸܥܒܸܿܕ ܕܕܲܓܸܿܠ̄ܢ ܐܸܢܘܿܢ ܐܲܓܼܙܵܪ ܕܝܼܢܲܝ̈ܟ ܀","english":"Two souls have you, O soul, mistress of good and evil.  \nHow is it that you know how to distinguish between the two?  \nWith the taste of the flesh you separate the sweet from the bitter.  \nDistinguish for yourself your own colors, as you have distinguished the poor one that is yours.  \nYours is fair to see, fair if you are fair.  \nAnd when your beauty pleases you, the beauty of your soul, then your choice is good.  \nFor choice is good for every human being who stands in the soul,  \nand it is easy for him to distinguish the foul from the fair.  \nFair is the measure that judges with the senses of the magicians,  \nand condemns you who are not guilty to the guilt of your guilt.  \nIf you know how to follow the divine command,  \nand change the times beyond the order of their changes,  \nknow that your sin is great, and the cord of your dissipation is stretched,  \nand again you are fit to be woven into thick cords.  \nThick cords are guilty of your nature being woven,  \nfor it knows that it has sinned and does not remember the pursuit of judgment.  \nIt has heard that judgment will be at the end of the consummation,  \nand does not refrain from the abandonment of the name of Gehenna.  \nWoe to you, how far your thoughts have strayed from the guardian  \nwho is true to you, and the pursuit of judgment is not true.  \nTrue to you is what the evil nature does not give,  \nand concerning what it casts against what is true and chosen.  \nTrue is your great judgment of the judges of your kind, all of them,  \nand what will the deceivers do if they cut off your judgments?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܦܫܵܐ","severity":"info","text":"The Syriac term ܢܦܫܵܐ (naphshā) means 'soul' or 'self'. Here it is used in a doubled sense, addressing the soul as both subject and object of moral discernment.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The term ܟܹܐܢܵܐ (kēnā) means 'know' or 'discern', reflecting a theme of self-knowledge and moral judgment central to Narsai's ascetic theology.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the soul's internal division, moving from self-reproach to a warning about judgment and the consequences of sin, marked by the shift to imperatives and rhetorical questions.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The mention of Gehenna (ܓܹܗܲܢܵܐ) echoes New Testament references to hell as a place of judgment, e.g., Matthew 5:22, reinforcing the eschatological warning.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ","severity":"caution","text":"The phrase 'senses of the magicians' (ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ) is obscure; it may refer to deceptive or false perceptions, but the exact referent is uncertain in this context.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'poor one' (ܕܼܠܵܐ) in line 4 is ambiguous; it may refer to a lower aspect of the soul or a specific moral state.","The phrase 'cords of dissipation' (ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ) is metaphorical; its precise meaning in Narsai's ascetic framework is not fully clear."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܕܲܓܵܠܵܐܝܼܬܼ ܫܡ݂ܲܥܢܵܝܗܝ ܠܲܫܡܵܐ ܕܕܼܝܼܢܵܟ ܟܹܐܢܵܐ\nܘܐܸܠܘܼ ܫ̣ܡܲܥܬܵܝܗܝ ܫܲܪܝܼܪܵܐܝܼܬܼ ܠܵܐ ܚܵܛܹ̇ܝܢ ܗ̣̄ܘܲܝܢ ܀ :ܚ̣ܛܲܝܢ ܐܲܝܟ ܕܲܚܛ̣ܲܝܢ ܠܦܘܼܬܼ ܕܲܟܼܝܵܢܲܢ ܢܩܸܐ ܠܲܚܛܝܼܬܼܵܐ ܗ̄ܘ̣\nܡܵܪܹܐ ܟܝܵܢܹ̈ܐ ܚܘܼܢ ܠܲܟܼܝܵܢܲܢ ܕܠܵܐ ܢܸܬܼܚܲܝܲܒܼ ܀ :ܥܲܠ ܚܵܘ̈ܒܵܬܲܢ ܩܲܢܝܼܛܝܼܢܲܢ ܒܟܼܠܗܘܿܢ ܚܲܝܲܝ̈ܢ\nܘܗܵܐ ܡܪܲܟܿܒܼܝܼܢܲܢ ܦܘܼܪ̈ܣܹܐ ܕܒܼܵܥܹ̇ܝܢ ܫܪܵܝ ܚܵܘ̈ܒܵܬܼܵܐ ܀ :ܫܪܝ ܚܵܘ̈ܒܵܬܲܢ ܡ̇ܪܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܚܵܘ̈ܒܵܬܲܢ\nܘܲܠܚܝܼ ܐܸܢܹܝܢ ܡ̣ܢ ܥܘܼܗܕܵܢܵܐ ܕܲܣܦܲܪ ܕܝܼܢܲܝ̈ܟ ܀ :ܐܦܸܩ ܐܸܢܹܝܢ ܡ̣ܢ ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ ܕܕܲܝܵܢܘܼܬܼܵܟ\nܘܬܲܠܲܚ ܐܸܢܹܝܢ ܠܥܹܝܢ ܡܲܠܲܐܟܹ̈ܐ ܘܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܠܵܐ ܢܦܘܼܫ ܨܹܐܕܷܲܟ ܫܛܵܪܵܐ ܕܲܟܼܬܼܝܼܒܼ ܐܵܕܼܵܡ̇ܐܝܼܬܼ\nܕܠܵܐ ܢܸܬܼܚܲܬܿܪܘܼܢ ܣܵܢ̇ܐܵܘ̈ܗܝ ܕܐܵܕܼܵܡ ܒܚܵܘܒܵܘ̈ܗܝ ܕܐܕܼܵܡ ܀ :ܐ̄ܫܛܵܪܵܐ ܕܚܵܘ̈ܒܹܿܐ ܟܬ݂ܲܒܼ ܗ̄ܘ̣ܵܐ ܒܲܥܕܹܢ ܒܐܘܼܟܼܠܵܐ ܕܦܹܐܪܵܐ\nܘܲܕܼܠܵܐ ܦܲܪܥܹܗ ܚܕܼܝܼ ܣܵܛܵܢܵܐ ܒܚܵܘܒܲܬܼ ܚܵܘܒܵܘ̈ܗܝ ܀ :ܗܵܝ̇ ܪܸܒܿܘܼܬܼܵܐ ܕܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܪܒܼܵܬ̤ ܥܲܠ ܝܲܠܕܵܘ̈ܗܝ\nܘܝܲܗ̄ܒܼ݂ܘ ܦܲܓܼܪܲܝܗܘܿܢ ܡܫܲܟܿܢܵܢܘܼܬܼܵܐ ܠܡܵܘܬܵܐ ܝܲܥܢܵܐ ܀ :ܐܲܝܟ ܡܸܫܟܢܹ̈ܐ ܠ݂ܒܲܟ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܡ̇ܘܬܵܐ ܨܹܐܕܼܵܘܗܝ\nܘܗܵܐ ܡܒܲܠܸܐ ܠܗܘܿܢ ܚܲܪܡ̇ܢܵܐܝܼܬܼ ܒܢܸܩܥܹ̈ܐ ܕܲܫܝܘܿܠ ܀ :ܫܝܘܿܠ ܒܵܠܲܥܬܼܵܐ ܒܸܠܥܲܬ̤ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ ܥܲܦܪܵܐ\nܘܠܲܝܬܿ ܥܲܦܪܵܢܵܐ ܕܪܵܢܹ̇ܐ ܒܥܲܦܪܵܐ ܕܲܟܼܢܵܘܵܬܹ̈ܗ ܀ :ܓܵܒܹ̇ܠ ܥܦܲܪܲܢ ܚܘܼܣ ܥܲܠ ܥܲܦܪܲܢ ܕܲܗܘ̤ܵܐ ܥܲܦܪܵܐ\nܘܢܲܚܸܡ ܥܲܦܪܲܢ ܡ̣ܢ ܡܝܬܼܘܼܬܼܵܐ ܘܡ̣ܢ ܚܵܘ̈ܒܵܬܼܵܐ ܀ :ܒܲܬܼܪܹܝܢ ܡ̇ܘ̈ܬܿܝܼܢ ܕܒܼܝܼܫ ܚܲܕܼ ܡ̣ܢ ܡܲܝܬܼܝܼܢܲܢ\nܒܚܘܼܒܵܠ ܡ̇ܘܬܵܐ ܘܒܲܫܟܼܝܼܪ݁ܵܬܼܵܐ ܕܒܼܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܀","english":"Deceitfully you have heard the name of your Judge, O soul; but if you had heard it truly, you would not have sinned. Sin, as you have sinned, is like a pure vessel; it is fitting for the sinful one, the master of sins, to purify the vessels without being condemned. Over your debts, you have grown hot in all your life, and behold, you are heaping up purses that seek the remission of debts. Remit your debts, O Lord who rules over debts, and let my soul go free from the remembrance of the book of your judgments. Let my soul go out from the house of archives of your judgment, and let my soul go up to the place of angels and of the righteous. Let not a document written in Adam's manner remain against you, so that the sons of Adam may not be condemned by the debts of Adam. A document of debts was written after the eating of the fruit, and without paying it, one generation remains in the debt of his debts. That multitude of that command is great over his children, and they give their bodies as a pledge to death, that is, to the grave. Like skins, their bodies are stretched out for death, and behold, it fills them with worms in the pits of Sheol. Sheol, the swallower, has swallowed up the sons of dust, and there is no dust that sees in the dust of his bones. Moulder, O dust, have mercy on your dust that has become dust, and warm your dust from death and from debts. Of the two deaths, the evil one is worse than the one that brings you, through the destruction of death and through the corruptions of the evil of your nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܓܵܠܵܐܝܼܬܼ","severity":"info","text":"The adverb ܕܲܓܵܠܵܐܝܼܬܼ (daggālāʾīt) means 'deceitfully' or 'falsely', contrasting with ܫܲܪܝܼܪܵܐܝܼܬܼ (šarrīrāʾīt) 'truly' in the next clause. This antithesis frames the soul's moral failure as a mishearing of divine judgment.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܼܟܼܠܵܐ ܕܦܹܐܪܵܐ","severity":"info","text":"The phrase 'eating of the fruit' (ܐܘܼܟܼܠܵܐ ܕܦܹܐܪܵܐ) alludes to the Eden narrative (Gen 3:6). The 'document of debts' written after this act reflects a Syriac exegetical tradition that Adam's sin incurred a spiritual debt inherited by all humanity.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ","severity":"info","text":"The 'house of archives' (ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ) refers to a record office or treasury of judgment, likely a metaphor for the divine register of sins. This imagery is common in Syriac penitential literature, drawing on administrative practice.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 12","severity":"info","text":"The passage shifts from direct address to the soul (second person) to a series of imperatives ('Remit', 'Let go', 'Moulder') and a concluding reflection on the two deaths. This rhetorical escalation marks a climax in the homily's exhortation.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is depicted as a 'swallower' (ܒܵܠܲܥܬܼܵܐ), a personification found in earlier Syriac poetry (e.g., Ephrem, Hymns on Faith 5). The image of dust consuming dust echoes the cycle of mortality and decay.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܬܼܪܹܝܢ ܡ̇ܘ̈ܬܿܝܼܢ","severity":"caution","text":"The phrase 'of the two deaths' (ܒܲܬܼܪܹܝܢ ܡ̇ܘ̈ܬܿܝܼܢ) is ambiguous: it may refer to physical death and spiritual death (sin), or to the first death (of the body) and the second death (eternal damnation). The English draft interprets the 'evil one' as worse, but the Syriac syntax is compressed.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two deaths' is not explicitly defined; the text may contrast bodily death with the death of the soul through sin, or refer to a two-stage eschatological death.","The phrase 'ܕܲܓܵܠܵܐܝܼܬܼ ܫܡ݂ܲܥܢܵܝܗܝ' could be read as 'you heard his name deceitfully' or 'you heard him deceitfully' (with the suffix -ܗܝ referring to the Judge). The English draft takes the former."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܢܲܚܸܡ ܚܲܝܲܝ̈ܢ ܪܵܚܹ̇ܡ ܚܲܝܲܝ̈ܢ ܡ̣ܢ ܬܲܪ̈ܬܷܲܗܹܝܢ\nܘܲܦܬܲܚ ܒܐܲܦܲܝ̈ܢ ܬܪܲܥ ܡܝܼܬܼܘܼܬܼܵܐ ܘܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܡ̇ܘܬܵܐ ܘܥܵܘ̣ܠܵܐ ܐܸܚܲܕܼܘ ܒܐܲܦܲܝ̈ܢ ܬܪܲܥ ܢܸܟܼܠܲܝ̈ܗܘܿܢ\nܘܗܵܐ ܡܸܨܛܲܢܥܝܼܢ ܕܲܢܛܲܒܥܘܼܢܵܢ ܒܠܵܐ ܢܘܼܚܵܡܵܐ ܀ :ܐܲܢ̄ܬܿ ܫܒܼܝܼܠ ܢܘܼܚܵܡܵܐ ܘܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ\nܘܐܲܢ̄ܬܿ ܐܲܠܸܦܬܵܢ ܕܒܼܵܛܹ̇ܠ ܡ̇ܘܬܵܐ ܘܫܵܬܹ̇ܩ ܥܵܘ̣ܠܵܐ ܀ :ܒܚܲܕܼ ܡ̣ܢ ܓܸܢܣܲܢ ܕܪܲܫܬ̣ܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܚܘܼܕܵܬܼ ܓܸܢܣܲܢ\nܗܲܒܼܠܲܢ ܕܢܸܪܕܹܿܐ ܠܘܼܥܕܵܐ ܦܲܐܝܵܐ ܕܚܘܼܕܵܬܼ ܚܲܝܲܝ̈ܢ ܀ :ܒܚܲܝܘܼܬܼ ܚܲܝܵܘ̈ܗܝ ܚܲܬܸܿܡ ܐܸܢܘܿܢ ܠܕܲܫܢܹ̈ܐ ܕܚܲܝܲܝ̈ܢ\nܘܲܬܼܟܼܝܼܠܝܼܢܲܢ ܕܠܵܐ ܡܕܲܓܸܿܠ ܐܲܢ̄ܬܿ ܒܫܘܼܘܕܵܝ ܡܸܠܲܝ̈ܟ ܀ :ܗܡܲܝܪܵܐ ܕܫܲܝܢܵܐ ܕܒܲܪ̣ܬܿ ܡ̣ܢ ܓܸܢܣܲܢ ܡܠܸܐ ܚܵܘ̈ܒܵܬܼܵܐ\nܘܗܵܐ ܡܸܙܕܲܝܲܚ ܒܲܫܒܼܝܼ̈ܚܵܬܵܐ ܕܐܲܠܵܗܘܼܬܼܵܟ ܀ :ܫܒܼܝܼܚ ܡ̣ܢ ܟܠܵܐ ܥ̣ܒܲܕܿܬܵܝܗܝ ܥܲܡܵܟ ܠܪܹܫܝܼܬܼ ܚܲܝܲܝ̈ܢ\nܝܲܩܲܪ ܚܲܝܲܝ̈ܢ ܡܸܛܠ ܚܲܝܵܘ̈ܗܝ ܕܗܵܘ̇ ܕܲܓܼܒ݂ܲܝܬܵܝܗܝ ܀ :ܚܘܼܒܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ ܚܵܘܝܼܬܿ ܨܹܐܕܵܪܘܗܝ\nܒܗܵܝ̇ ܕܐܲܣܸܩܬܵܝܗܝ ܠܪܵܘܡ̇ܐ ܪܲܒܵܐ ܕܲܫܡܵܟ ܀ :ܢܦܝܼܣܵܟ ܡ̇ܕܹܝܢ ܒܲܪ ܝܲܡܝܼܢܵܐ ܕܐܲܠܵܗܘܼܬܼܵܟ\nܕܬܬܼܪܲܥܸܐ ܠܲܢ ܥܲܠ ܕܐܲܪܓܸܿܙܢܵܟ ܥܵܘ̇ܠܵܐܝܼܬܼ ܀ :ܨܠܘܿܬܼܵܐ ܐܲܡܝܼܪ ܕܲܡܩܲܪܸܒܼ ܠܵܟ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ\nܗܵܐ ܥܸܕܵܢܵܐ ܕܬܼܵܒܲܥ ܛܲܟܼܣܵܐ ܕܨ̈ܠܵܘܵܬܼܵܐ ܀ :ܚܘܼܒܵܢܵܐܝܼܬܼ ܡܥ̈ܕܼ ܕܲܢܨܲܠܸܐ ܚܠܵܦ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ\nܩܲܒܸܿܠ ܡܸܠܵܘ̈ܗܝ ܒܚܘܼܒܵܐ ܕܲܦܠܸܐ ܠܒܲܣܝܼܡܘܼܬܼܵܟ ܀ :ܚܘܒܵܢܵܐܝܼܬܼ ܡܚܲܒܸܿܒܼ ܐܲܢ̄ܬܿ ܠܹܗ ܒܪܲܪܓܼܵܐ ܕܲܫܡܵܟ\nܓܡܘܿܪ ܒܲܥܒܼܵܕܼܵܐ ܦܝܵܣܵܐ ܕܡܸܠܵܘ̈ܗܝ ܕܡܸܛܠܵܬܲܢ ܀","english":"Warm my life, O Lover of my life, from its two sides, and open before me the gate of death and the forgiveness of iniquity. Death and iniquity have seized before me the gate of all of them, and behold, they are pressed to imprint without feeling. You are the path of feeling and the pardon of sins, and you are the teacher who abolishes death and silences iniquity. From one side of the beginning of the way to the renewal of the side, give me the path to the fitting time of the renewal of my life. In the life of his life, seal the sign for the gates of my life, and trust that you do not deceive in the confession of your words. The vessel of the cup of the daughter from the side is full of sins, and behold, it is adorned with the splendors of your divinity. Glorious from all his creation is your people for the beginning of my life; honor my life because of the life of the one who chose them. The great love that cannot be spoken, I show before him, in that I have raised them to the great height of your name. Your plan is known, O Son of the Sea of your divinity, that you will appear to me concerning that which I have angered you wickedly. The prayer is said that he offers for sinners; behold, it is time to follow the order of prayers. Lovingly, from those who pray for his beloved, accept his words with the love that pleases your sweetness. Lovingly, you love him with the desire of your name; complete the fitting deed of his words that are for our sake.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܵܚܹ̇ܡ ܚܲܝܲܝ̈ܢ","severity":"info","text":"The epithet 'Lover of my life' (rāḥem ḥayyay) is a standard address to God in Syriac prayer, emphasizing divine compassion as the ground for supplication.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܲܥ ܡܝܼܬܼܘܼܬܼܵܐ ܘܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ","severity":"info","text":"The pairing of 'gate of death and forgiveness of iniquity' echoes the dual themes of judgment and mercy found in Syriac liturgical exegesis of the Psalms, though no single verse is directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܲܪ ܝܲܡܝܼܢܵܐ ܕܐܲܠܵܗܘܼܬܼܵܟ","severity":"info","text":"'Son of the Sea of your divinity' is a rare Christological title in Narsai, likely drawing on the Syriac tradition of the 'sea of divinity' as an image of God’s ineffable nature, found in Ephrem and later poets.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܠܘܿܬܼܵܐ ܐܲܡܝܼܪ ܕܲܡܩܲܪܸܒܼ ܠܵܟ ܚܠܵܦ ܚܲܛܵܝܹ̈ܐ","severity":"info","text":"This line marks a shift from direct address to a self-referential statement about the prayer itself, functioning as a liturgical rubric that signals the prayer’s role as intercession for sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܡܲܝܪܵܐ ܕܫܲܝܢܵܐ ܕܒܲܪ̣ܬܿ ܡ̣ܢ ܓܸܢܣܲܢ","severity":"caution","text":"The phrase 'vessel of the cup of the daughter from the side' is obscure; 'daughter' may be a scribal error or a deliberate typological reference to Eve (from Adam’s side), but the syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter from the side' (barta men gesa) is unclear: it may refer to Eve, to a liturgical vessel, or to a personified soul; the reading taken here follows the Eve typology common in Narsai.","The phrase 'from its two sides' (men tartayhēn) could refer to the two sides of life (spiritual and physical) or to the two sides of the gate; the translation opts for the latter."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܡܸܛܠܵܬܲܢ ܡܨܲܠܸܐ ܥܲܡܲܢ ܪܹܫܹܗ ܕܓܸܢܣܲܢ\nܪܵܚܹ̇ܡ ܓܸܢܣܲܢ ܫܡܲܥ ܒܲܪ ܓܸܢܣܲܢ ܘܚܘܼܣ ܥܲܠ ܓܸܢܣܲܢ ܀ :ܨܘܼܬܼ ܒܵܥܘܼܬܲܢܡ ܕܲܡܩܲܪܸܒܼ ܠܵܟ ܒܪܵܐ ܒܲܪ ܓܸܢܣܲܢ\nܘܗܲܒܼܠܲܢ ܐܝܼܕܼܵܐ ܕܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ ܕܒܼܵܥܹ̇ܝܢܲܢ ܠܵܟ ܀ :ܫܡܲܥܲܝܢ ܛܵܒܼܵܐ ܕܲܫܡܝܼܥܵܐ ܠܵܟ ܝܵܥܘܼܬܼ ܡܸܠܲܝ̈ܢ\nܘܐܲܦܝܼܣ ܐܲܢ̄ܬܿ ܠܵܟ ܐܸܢܗܘ̤ ܕܲܙܥܘܿܪ ܦܝܵܣܲܢ ܨܹܐܕܲܝܟ ܀ :ܙܥܘܿܪ ܗ̄ܘ̣ ܦܝܵܣܲܢ ܠܦܘܼܬܼ ܪܲܒܿܘܼܬܼܵܐ ܕܚܲܝܵܒܼܘܼܬܲܢ\nܘܲܕܼܠܵܐ ܢܦܝܼܣ ܠܵܟ ܐܵܦ ܗܝ̤ ܗܵܕܹܐ ܕܚܲܝܵܒܼܘܼܬܼܵܐ ܗ̄ܝܼ ܀ :ܒܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ ܕܥܲܠ ܚܵܘ̈ܒܲܬܿܢ ܪܡܹܝܢܲܢ ܟܠܢܵܫ\nܘܕܲܢܦܝܼܣ ܩܸܢܛܵܐ ܗ̄ܘ̣ ܘܲܕܼܠܵܐ ܢܦܝܼܣ ܬܘܼܒܼ ܩܸܢܛܵܐ ܥܦܝܼܦܵܐ ܀ :ܩܸܢܛܵܐ ܗ̄ܘ̣ ܕܲܢܦܝܼܣ ܒܲܕܼܠܵܐ ܣܢܝܼܩ ܐܲܢ̄ܬܿ ܕܲܢܦܝܼܣܘܼܢܵܟ\nܘܲܩܢܸܛ ܩܸܢܛܝܼܢ ܐܸܢܗܘ̤ ܕܠܵܐ ܢܦܝܼܣ ܥܲܠ ܣܲܟܼܠܘܼܬܲܢ ܀ :ܠܵܐ ܚܵܫܲܚ ܠܵܟ ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܕܲܡܦܝܼܣܵܢܹ̈ܐ\nܒܗܵܝ̇ ܕܲܫܡܝܼܥ ܠܵܟ ܦܝܵܣܵܐ ܕܟܼܠܢܵܫ ܩܕܼܵܡ ܕܲܢܦܝܼܣܵܟ ܀ :ܚܙܸܐ ܠܵܟ ܥܵܘ̣ܠܵܐ ܕܟܼܠܗܘܿܢ ܕܵܪܹ̈ܐ ܩܕܼܵܡ ܟܠ ܒܸܪ̈ܝܵܢ\nܘܡ̇ܢ ܐܸܡܲ݁ܪ ܐ̄ܢܵܐ ܕܵܪܹ̈ܐ ܘܙܲܒܼܢܹ̈ܐ ܥܲܡ ܐܝܼܬܼܘܼܬܼܵܟ ܀ :ܥܲܡ ܐܝܼܬܼܘܼܬܵܟ ܠܒܼܝܼܟ ܐܲܢ̄ܬܿ ܣܵܟܼܵܐ ܕܡܸܣܬܲܝܟܼܵܢܹ̈ܐ\nܘܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܡܸܕܹܿܡ ܕܐܝܼܬܼܵܘܗܝ ܕܠܵܐ ܒܵܟ ܐܝܼܬܼܵܘܗܝ ܀ :ܥܲܡܵܟ ܐܝܼܬܼܵܘܗܝ ܥܘܼܗܕܵܢ ܣܸܦܪܹ̈ܐ ܕܲܗܘ̤ܵܘ ܘܗܵܘܹ̇ܝܢ\nܘܠܲܝܬܿ ܒܲܥܒܼܝܼ̈ܕܹܐ ܡܸܕܹܿܡ ܕܿܟܼܣܸܐ ܡ̣ܢ ܝܼܕܲܥܬܼܵܟ ܀ :ܓܠܸܐ ܠܵܟ ܥܵܘ̣ܠܲܢ ܘܙܲܕܿܝܼܩܘܼܬܼܵܐ ܕܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ\nܘܲܬܼܩܝܼܠ ܗ̄ܘ̣ ܠܵܟ ܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܕܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܀","english":"Because of our petitions, pray with us, the head of our race.  \nLover of our race, hear the son of our race and have mercy on our race.  \nThe voice of our petitions, which the son of our race offers to you,  \nand give us the hand of forgiveness of the sins for which we beseech you.  \nHear us, O Good One, for hearing you is the help of our words,  \nand grant, you yourself, that the smallness of our reconciliation be toward you.  \nSmall is our reconciliation before the greatness of our guilt,  \nand without reconciliation for you, even this is guilt.  \nIn the furnace of pains that are upon your sins, cast all of us,  \nand that which is reconciled is a sting, and that which is not reconciled is again a piercing sting.  \nIt is a sting that is reconciled, without which you are empty of your reconciliation,  \nand sting my sting, you who are without reconciliation upon my folly.  \nYou are not worthy of a reconciliation of words that are reconcilers,  \nin that hearing you is a reconciliation of all of us before your reconciliation.  \nSee for yourself the iniquity of all the ages before all creatures,  \nand when will the ages and sacrifices say with your essence?  \nWith your essence, your heart is yourself the measure of the measurable,  \nand there is nothing in creation that exists that does not exist in you.  \nWith you is the memory of the books that were and will be,  \nand there is nothing in deeds that is hidden from your knowledge.  \nRevealed to you is our iniquity and the righteousness of the watchers and of man,  \nand balanced for you is the recompense of the reward of the good and the evil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܸܢܣܲܢ","severity":"info","text":"The term ܓܸܢܣܲܢ (gessā, 'race' or 'kind') is used repeatedly to denote the human race or community, emphasizing collective identity in supplication.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܵܣܲܢ","severity":"info","text":"The word ܦܝܵܣܲܢ (pyāsā, 'reconciliation') is a key theological term here, denoting both human atonement and divine acceptance, with a play on its absence as guilt.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܸܢܛܵܐ","severity":"info","text":"The term ܩܸܢܛܵܐ (qeṭṭā, 'sting') is used metaphorically for the pain of sin or punishment, with a contrast between reconciled and unreconciled states.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct petition to a theological reflection on reconciliation, guilt, and divine knowledge, marked by repetitive wordplay on ܦܝܵܣܲܢ and ܩܸܢܛܵܐ.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the 'furnace of pains' (ܒܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ) reflects Syriac ascetic and penitential traditions, where suffering purifies the soul.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the smallness of our reconciliation' (ܙܥܘܿܪ ܦܝܵܣܲܢ) is ambiguous: it may refer to the inadequacy of human efforts at atonement or to a specific ritual act.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the head of our race' (ܪܹܫܹܗ ܕܓܸܢܣܲܢ) is unclear—possibly Christ, a patriarch, or a symbolic figure.","The phrase 'without which you are empty of your reconciliation' (ܕܲܢܦܝܼܣ ܒܲܕܼܠܵܐ ܣܢܝܼܩ ܐܲܢ̄ܬܿ ܕܲܢܦܝܼܣܘܼܢܵܟ) is syntactically difficult; the reading here takes it as a conditional statement about divine reconciliation."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܘܟܲܕܼ ܛܵܒܼ ܒܵܟ ܗ̄ܘ̣ ܟܠܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܘܲܥܬܼܝܼܕ ܕܢܸܗܘܸܐ\nܚܢܲܢ ܠܵܐ ܡܲܨܝܵܐ ܕܠܵܐ ܢܸܬܼܟܲܫܲܦ ܥܲܠ ܚܵܘ̈ܒܵܬܲܢ ܀ :ܥܲܠ ܝܵܘ̈ܒܵܬܲܢ ܡܸܬܼܫܦܝܼܢܲܢ ܩܕܼܵܡ ܪܲܒܿܘܼܬܼܵܟ\nܫܒܼܘܿܩ ܚܵܘ̈ܒܵܬܲܢ ܘܲܥܛܝܼ ܐ̄ܫܛܵܪܵܐ ܕܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܲܢ ܀ :ܚܘܼܣ ܚܲܢܵܢܵܐ ܥܲܠ ܒܝܼܫܘܼܬܿܢ ܕܥܸܫܢܲܬ̤ ܣܲܓܿܝܼ\nܘܩܲܪܝܼܒܼܝܼܢ ܚ̄ܢܲܢ ܕܢܸܗܘܸܐ ܚܲܒܼܪܹ̈ܐ ܠܲܣܕܼܘܿܡ̇ܝܹ̈ܐ ܀ :ܠܵܐ ܢܬܸܬܸܿܠ ܠܹܗ ܐܲܬܼܪܵܐ ܠܥܵܘ̣ܠܵܐ ܕܲܢܕܿܝܲܪ ܒܲܢ\nܕܐܸܢ ܥܵܡܲ݁ܪ ܒܲܢ ܙܥܘܿܪܝܵܐ ܠܕܝܼܢܲܢ ܬܒܲܥܬܼܵܐ ܕܲܣܕܼܘܿܡ ܀ :ܠܵܐ ܡ̇ܪܝ ܢܸܗܘܸܐ ܚܲܒܼܪܹ̈ܐ ܒܕܼܝܼܢܵܐ ܠܲܣܕܼܘܿܡ̇ܝܹ̈ܐ\nܕܕܲܠܡܵܐ ܢܵܪܦܸܐ ܫܸܡ ܒܝܼܫܘܼܬܲܢ ܒܲܕܼܡܘܼܬܼ ܗܵܢ̇ܘܿܢ ܀ :ܟܠܝܼ ܡ̣ܢ ܥܲܡܲܢ ܢܸܓܼܕܵܐ ܕܕܼܵܡܹ̇ܐ ܠܲܣܕܼܘܿܡ̇ܝܹ̈ܐ\nܘܠܵܐ ܬܨܘܼܪ ܒܐܲܪܥܲܢ ܕܡܘܼܬܼܵܐ ܣܢܝܼܬܼܵܐ ܕܐܲܪܥܵܐ ܕܲܣܕܼܘܿܡ ܀ :ܬܘܿܗ ܘܒܼܘܿܗ ܐܝܼܬܹܝܗ̇ ܐܲܪܥܵܐ ܕܲܣܕܼܘܿܡ ܡ̣ܢ ܟܲܕܼ ܝܸܩܕܲܬ̤\nܘܨܲܕܝܵܐ ܘܫܲܗܝܵܐ ܡ̣ܢ ܥܲܠ̈ܠܵܬܵܐ ܕܙܲܪܥܹ̈ܐ ܘܦܹܐܪܹ̈ܐ ܀ :ܠܵܐ ܟܹܝܬܼ ܢܸܚܙܹܝܗ̇ ܠܗܵܝ̇ ܡܲܪܕܿܘܼܬܵܐ ܘܠܵܐ ܟܠ ܟܠܹܗ\nܘܠܵܐ ܢܸܬܼܥܲܗܲܕܼ ܫܸܡ ܣܘܼܥܪ̈ܵܢܹܝܗ̇ ܒܕܼܘܼܒܵܪ ܚܲܝܲܝ̈ܢ ܀ :ܚܲܝܹ̈ܐ ܟܪ̈ܲܝܵܐ ܘܡܲܠܝܲܝ̈ ܚܵܘ̈ܒܹܿܐ ܚܲܝ̈ ܒܲܪܢܵܫܲܢ\nܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܚܘܼܣ ܥܲܠ ܚܲܝܲܝ̈ܢ ܡܲܠܝܲܝ̈ ܚܵܘ̈ܒܹܿܐ ܀ :ܠܵܐ ܬܚܲܝܸܒܼ ܠܲܢ ܒܚܲܝܵܒܼܘܼܬܼܵܐ ܕܚܵܘܒܲܬܼ ܚܵܘܒܲܝ̈ܢ\nܕܗܵܐ ܚܵܒܼ݂ܢܲܢ ܠܲܢ ܠܩܲܠܝܼܠ ܢܸܓܼ̈ܕܹܿܐ ܕܥܲܠ ܚܵܘ̈ܒܵܬܲܢ ܀ :ܟܲܕܼܘ ܪܕܿܝܬܵܗ̇ ܠܛܵܠܘܿܡܘܼܬܲܢ ܒܲܕܼܡܸܬܼܚܲܙ̈ܝܵܢ\nܠܵܐ ܬܵܘܣܸܦ ܠܲܢ ܢܸܓܼ̈ܿܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܕܠܵܐ ܢܹܐܒܲܕܼ ܠܲܢ ܀ :ܐܲܪܝܼܡ ܫܲܒܼܛܵܟ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ ܕܦܲܓܼܪܲܢ ܘܐܲܪܥܲܢ\nܘܲܟܼܐܝܼ ܒܟܸܢܫܹ̈ܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܕܠܵܐ ܢܲܟܿܘܿܢܵܢ ܀","english":"And when it is good in you, the whole that is and that is to be,  \na sin that cannot be without being ashamed of our sins.  \nUpon our debts we are poured out before your greatness,  \nforgive our sins and grant a writ of absolution for the greatness of our iniquity.  \nHave mercy, O sinner, on our wickedness, which at this hour is abundant,  \nand our near sins that are to be companions of the Sodomites.  \nDo not give a place to the iniquity that dwells in us,  \nfor if it dwells in us, a little will bring upon us the pursuit of Sodom.  \nLet not, O Lord, companions be made in us like the Sodomites,  \nlest the name of our wickedness be cast in the likeness of them.  \nCease from us the thread that resembles the Sodomites,  \nand do not fashion in our land a dead likeness, a foul image of the land of Sodom.  \nWoe and alas, the land of Sodom is from when it was burned,  \nand barren and desolate of the entrances of seeds and fruits.  \nLet us not see that rebellion, nor at all,  \nand let not the name of its deeds be remembered in the conduct of our lives.  \nWretched lives full of sins, the life of our humanity,  \nlover of healing, have mercy on our lives full of sins.  \nDo not condemn us in the guilt of the sin of our sins,  \nfor behold, we have sinned for you a little, threads upon our sins.  \nWhen you have driven away our oppression by the visible likenesses,  \ndo not add for us thick threads that will not perish for us.  \nRaise your rod from the blows of your body and our land,  \nand strike with the clubs of the heavens that are without end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܕܘܡ","severity":"info","text":"Sodom (ܣܕܘܡ) is used repeatedly as a type of extreme sin and divine punishment, a common trope in Syriac moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܕܘܡ","severity":"info","text":"The references to Sodom (e.g., ܠܲܣܕܼܘܿܡ̇ܝܹ̈ܐ) echo Genesis 19, where Sodom is destroyed by fire, a standard biblical type for divine judgment.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܫܛܪܐ ܕܪܒܘܬ ܥܘܠܢ","severity":"info","text":"The phrase 'writ of absolution for the greatness of our iniquity' (ܐ̄ܫܛܵܪܵܐ ܕܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܲܢ) reflects a legal metaphor for divine forgiveness, common in Syriac liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܠܝ ܡܢ ܥܡܢ ܓܕܐ","severity":"info","text":"The passage shifts from petition to a series of negative imperatives (e.g., 'Cease from us the thread'), intensifying the plea for moral separation from Sodom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܣ ܚܛܐ ܥܠ ܒܝܫܘܬܢ","severity":"info","text":"The paradoxical plea 'Have mercy, O sinner, on our wickedness' parallels Narsai's characteristic use of oxymoron to express human sinfulness and divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܕ ܛܒ ܒܟ ܗܘ ܟܠܡܐ ܕܐܝܬܘܗܝ ܘܥܬܝܕ ܕܗܘܐ","severity":"caution","text":"The opening clause 'And when it is good in you, the whole that is and that is to be' is syntactically ambiguous; it may be a fragment or a deliberate invocation of divine omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'And when it is good in you' (ܘܟܲܕܼ ܛܵܒܼ ܒܵܟ) may be a conditional or temporal clause; the exact relation to the following 'the whole that is and that is to be' is unclear.","The phrase 'a sin that cannot be without being ashamed of our sins' (ܚܢܲܢ ܠܵܐ ܡܲܨܝܵܐ ܕܠܵܐ ܢܸܬܼܟܲܫܲܦ ܥܲܠ ܚܵܘ̈ܒܵܬܲܢ) is grammatically difficult; it may be corrupt or elliptical."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܫܲܝܸܢ ܐܸܢܘܿܢ ܕܠܵܐ ܢܚܵܘܘܿܢ ܠܲܢ ܐܲܦܹ̈ܐ ܕܚܸܡܬܼܵܐ\nܘܲܢܫܲܝܢܘܼܢܵܝܗܝ ܠܐܵܐܲܪ ܕܲܕܼܠܝܼܚ ܡܸܛܠ ܥܵܘ̣ܠܲܢ ܀ :ܪܡܘܿܙ ܠܹܗ ܠܐܲܪܟܿܘܿܢ ܕܐܲܚܝܼܕܼ ܪܲܗܛܵܐ ܕܝܲܪ̈ܚܲܝ ܫܲܢ̄ܬܵܐ\nܕܢܲܪܡܸܐ ܦܓܼܘܼܕܹ̈ܐ ܕܲܡܫܲܝܢܘܼܬܼܵܐ ܒܙܲܒܼܢܹ̈ܐ ܫܓܼܝܼܫܹ̈ܐ ܀ :ܩܪܝܼ ܘܙܲܗܲܪܲܝܗܝ ܠܪܘܼܚܵܐ ܕܐܲܚܝܼܕܼ ܫܘܼܠܛܵܢ ܪܘܼܚܵܐ\nܕܢܸܬܼܟܿܘܿܣ ܚܹܐܦܵܐ ܕܙܵܘܥܵܘ̈ܗܝ ܕܐܵܐܲܪ ܡ̣ܢ ܩܲܫܝܘܼܬܼܵܐ ܀ :ܣܝܼܡ ܠܹܗ ܛܲܟܼܣܵܐ ܠܡܛܲܟܿܣܵܢܵܐ ܕܙܲܒܼܢܹ̈ܐ ܚܲܪ̈ܫܹܐ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܕܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܀ :ܒܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܕܕܲܠܵܐ ܛܲܟܼܣܵܐ ܙܥܲܪ݂ ܟܠ ܡܸܕܹܿܡ\nܘܠܵܐ ܡ̣ܢ ܦܵܫ̣ ܡܸܕܹܿܡ ܕܠܵܐ ܐܸܬܼܡܲܣܟܲܢ ܡ̣ܢ ܡ̇ܐ ܕܐܝܼܬܼܵܘܗܝ ܀ :ܡܸܣܟܹܿܝܢ ܘܲܨܪܝܼܟ ܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ ܡ̣ܢ ܟܠ ܛܵܒܼ̈ܢ\nܘܲܡܙܲܠܗܲܙ ܗ̄ܘ̣ ܡ̇ܙܘܿܢ ܦܲܓܼܪܵܐ ܘܥܸܢܝܵܢ ܢܦܫܵܐ ܀ :ܥܪܲܩ ܠܹܗ ܡܸܢܲܢ ܢܝܵܚܵܐ ܕܦܲܓܼܪܵܐ ܘܲܕܪܲܥܝܵܢܵܐ\nܘܩܵܡ̣ ܒܲܪܢܵܫܲܢ ܐܲܝܟ ܐܝܼܠܵܢܵܐ ܒܝܵܘܡܲܝ̈ ܣܲܬܼܘܵܐ ܀ :ܠܣܲܬܼܘܵܐ ܟܡܝܼܪܵܐ ܕܵܡܹ̇ܐ ܪܲܗܛܵܐ ܕܝܲܪ̈ܚܲܝ ܫܲܢ̄ܬܵܐ\nܘܠܲܝܬܿ ܒܘܼܝܵܐܐ ܕܡܲܩܢܹܐ ܣܲܒܼܪܵܐ ܒܐܲܝܕܼܵܐ ܕܦܲܐܝܵܐ ܀ :ܠܲܝܬܿ ܟܠ ܟܠܹܗ ܥܘܼܗܕܵܢ ܡܸܕܹܿܡ ܕܢܝܼܚ ܘܲܡܫܲܝܲܢ\nܐܸܠܵܐ ܩܵܠܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܕܪܵܥܹ̇ܡ ܒܐܲܪܥܵܐ ܀ :ܩܵܠܵܐ ܕܥܵܘ̣ܠܵܐ ܪܵܥܹ̇ܡ ܒܲܠܚܘܿܕܼ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܩܵܠ ܛܵܒܼܵܬܼ̈ܐ ܫܠܹܐ ܐܲܝܟ ܡܝܼܬܼܵܐ ܕܠܵܐ ܚܝܘܼܬܼܵܐ ܀ :ܙܢܲܝ̈ ܛܵܒܼܵܬܼ̈ܐ ܡ̣ܝܬܼܘܼ ܐܲܝܟ ܡܝܼܬܼܵܐ ܕܠܵܐ ܥܘܼܦܵܝܵܐ\nܘܲܛܥ̣ܵܘ ܐܸܢܘܿܢ ܣܵܥܘܿܪ݁ܲܝܗܘܿܢ ܐܲܝܟ ܕܲܠܡܝܼܬܵܐ ܀ :ܡ̣ܝܼܬܼ ܛܵܒܼܵܬܼ̈ܐ ܘܲܚ̣ܝܵܘ ܐܵܕܫܹ̈ܐ ܕܫܟܼܝܼܪ̈ܵܬܼܵܐ\nܘܵܝ ܠܲܢ ܕܲܗ̤ܘܲܝܢ ܡܝܼ̈ܬܹܐ ܠܩܘܼܫܬܵܐ ܘܚܲܝܹ̈ܐ ܠܥܵܘ̣ܠܵܐ ܀","english":"Make good the face of wrath, that it may not see us, and turn its back upon the fire that burns because of our iniquity. He signed for the course of the months of the year, which holds the reins, to cast the commands of supplication into troubled times. He called and warned the spirit that holds the power of the spirit, that the covering of the quaking of the fire might be removed from harshness. He set an order for the orderer of the silent times, that he might teach the face to keep the order of their changes. By their changes, which are without order, everything was diminished, and nothing remained that was not changed from what it was. The dwelling of man is poor and needy of all good things, and the body and soul are troubled by the course of the year. The peace of the body and the members fled from us, and our humanity stood like a tree in the days of winter. The course of the months of the year resembles a gloomy winter, and there is no hope that a good hand might bring forth a sign. There is no remembrance at all of anything that is alive and moving, except the sound of the axes that resounds in the earth. The sound of iniquity resounds only in the house of the earth, and the sound of good things is silent like a dead thing without life. The good things have died like a dead thing without hope, and the face has lost their doers as if to a dead thing. Good things have died, and the signs of the axes have lived. Woe to us, that we have become dead to truth and alive to iniquity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܲܝܸܢ ܐܸܢܘܿܢ ܕܠܵܐ ܢܚܵܘܘܿܢ ܠܲܢ ܐܲܦܹ̈ܐ ܕܚܸܡܬܼܵܐ","severity":"info","text":"The opening line personifies 'the face of wrath' as an entity to be turned away, a vivid metaphor for divine anger that recurs in Narsai's homilies.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܟܼܣܵܐ","severity":"info","text":"The Syriac term ܛܲܟܼܣܵܐ (ṭaksā) denotes 'order' or 'liturgical arrangement,' here referring to the regulation of times and seasons in supplication.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܛܥ̣ܵܘ ܐܸܢܘܿܢ ܣܵܥܘܿܪ݁ܲܝܗܘܿܢ ܐܲܝܟ ܕܲܠܡܝܼܬܵܐ","severity":"info","text":"The image of good things dying and the face losing their doers echoes the lament over lost righteousness found in Psalm 12:1 and similar prophetic calls.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܵܠܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ","severity":"info","text":"The 'sound of axes' (ܫܟܼܝܼܪ̈ܵܬܼܵܐ) likely alludes to agricultural or building work, contrasting with the silence of good; in Syriac ascetic contexts, axes symbolize harsh labor or destruction.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܕܕܲܠܵܐ ܛܲܟܼܣܵܐ","severity":"info","text":"The passage shifts from a series of divine commands (signed, called, set) to a lament over disorder, marked by the phrase 'changes without order' as a structural pivot.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܢܫܲܝܢܘܼܢܵܝܗܝ ܠܐܵܐܲܪ ܕܲܕܼܠܝܼܚ","severity":"caution","text":"The phrase 'turn its back upon the fire that burns' is textually uncertain; the Syriac ܕܲܕܼܠܝܼܚ may be a scribal error for ܕܵܠܹܚ (burns) or a variant spelling, but the sense is clear from context.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spirit that holds the power of the spirit' is ambiguous; it may refer to a divine or angelic agent.","The phrase 'the covering of the quaking of the fire' is obscure; possibly a metaphor for the removal of divine protection or wrath."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܚܢܲܢ ܢܲܚܸܡܢܵܝܗܝ ܠܥܵܘ̣ܠܵܐ ܡܝܼܬܼܵܐ ܒܥܵܘ̇ܠܵܘܼܬܲܢ\nܘܲܒܼܚܲܪܡܘܼܬܲܢ ܩܛ̣ܲܠܢܲܢ ܥܘܸܠܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܀ :ܚܢܲܢ ܓܲܙܝܼܢܵܗ̇ ܠܙܲܕܿܝܼܩܘܼܬܲܢ ܡ̣ܢ ܝܲܠ̈ܕܵܬܼܵܐ\nܘܠܵܐ ܝܲܗ̣̄ܒܼܢܲܢ ܠܵܗ̇ ܠܲܡܪܒܵܝܘܼ ܦܹܐܪܹ̈ܐ ܕܚܘܼܒܵܐ ܀ :ܠܦܸܪܥܘܿܢ ܕܵܡ̇ܝܵܐ ܚܲܪܡ̇ܢܘܼܬܲܢ ܕܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ\nܘܛܵܟ ܚܲܪܡ̇ܢܵܐ ܗ̄ܝ̣ ܠܵܐ ܡܫܲܝܢܘܼܬܲܢ ܡ̣ܢ ܕܡܸܨܪ̈ܵܝܹܐ ܀ :ܦܸܪܥܘܿܢ ܦܲܓܼܪܹ̈ܐ ܕܥܘܸܠܹ̈ܐ ܚܲܢܸܩ ܒܡܲܝܵ̈ܐ ܕܢܲܗܪܵܐ\nܚܢܲܢ ܚܲܝܘܼܬܼܵܐ ܕܢܲܦܫܵܐ ܛܲܒܵܥ̄ܢ ܒܡܵܡܘܿܠ ܥܵܘ̣ܠܵܐ ܀ :ܚܲܝܹ̈ܐ ܕܢܲܦܫܵܐ ܠܵܐ ܡ̇ܝܘܿܬܿܬܼܵܐ ܡܡܝܼܬܼܝܼܢ ܐ̄ܢܵܫܵܐ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܕܡ̇ܝ̇ܬܵܐ ܐܸܠܵܐ ܕܗܵܘ̇ܝܵܐ ܡܝܼܬܿܬܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܒܝܼܫ ܗ̄ܘ̣ ܡ̇ܘܬܵܐ ܕܡܝܼܬܼܘܼܬܼ ܥܵܘ̣ܠܵܐ ܡ̣ܢ ܟܠ ܡܵܘܬܿܝܼ̈ܢ\nܘܣܵܗܹ̇ܕ ܩܵܠܵܐ ܕܡܲܚܹܐ ܡܝܼ̈ܬܹܐ ܕܬܲܪܓܸܿܡ ܗܵܠܹܝܢ ܀ :ܠܵܘ ܠܲܡ ܡ̇ܘܬܵܐ ܗ̄ܘ̣ ܐܲܝܢܵܐ ܕܩܵܛܹ̇ܠ ܦܲܓܼܪܵܐ ܒܲܠܚܘܿܕ\nܐܸܠܵܐ ܕܐܲܝܢܵܐ ܕܡ̇ܘܒܸܿܕܼ ܐܲܟܲܚ̄ܕܼ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܡ̇ܘܒܸܿܕ ܐܲܟܼܚ̄ܕܼ ܒܝܵܘܡ̇ܐ ܕܕܼܝܼܢܵܐ\nܘܵܝ ܠܲܢ ܕܲܩܪܸ݂ܒܼ ܝܵܘܡ̇ܐ ܕܕܼܝܼܢܠܐ ܕܣܵܥܲ݁ܪ ܗܵܠܹܝܢ ܀ :ܘܵܝ ܠܲܢ ܕܐܸܒܼ݂ܕܼ ܦܲܓܼܪܵܢ ܗܵܪܟܵܐ ܒܟܲܦܢܵܐ ܘܟܹܐܒܹ̈ܐ\nܘܲܥܬܼܝܼܕܝܼܢܲܢ ܠܡܸܫܬܲܢܵܩܘܼ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܘܵܝ ܠܲܢ ܕܲܒܼܠ̣ܝܼܢ ܒܡܸܣܟܹܿܢܘܼܬܵܐ ܒܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ\nܘܲܒܼܗܵܘ̇ ܕܲܥܬܼܝܼܕܼ ܡܸܬܓܲܠܙܝܼܢܲܢ ܡ̣ܢ ܟܠ ܛܵܒܼ̈ܢ ܀ :ܘܵܝ ܠܲܢ ܕܿܗ̤ܘܲܝܢ ܘܠܵܐ ܗ̤ܘܲܝܢ ܫܲܦܝܼܪ ܒܕܼܘܼܒܵܪ ܚܲܝܲܝ̈ܢ\nܘܡܸܬܼܢܲܚܡܝܼܢܲܢ ܘܠܵܐ ܗܵܘܹ̇ܝܢܲܢ ܠܦܘܼܬܼ ܢܘܼܚܵܡܲܢ ܀ :ܥܡ݂ܲܪܢܲܢ ܒܐܲܪܥܵܐ ܘܠܵܐ ܐܲܟܲܫܲܪܢܲܢ ܒܬܼܵܘܬܵܒܼܘܼܬܵܗ̇\nܘܐܲܝܟܲܢ ܒܗܵܘ̇ ܕܘܼܒܵܪܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܀","english":"He blotted out the face of the wicked one, the dead one, by our iniquities, and by our curses he slew the children of righteousness. He blotted out the seed of our righteousness from the wombs, and did not give it to the growth of the fruits of love. Like Pharaoh, our curse is opposed to truth, and the curse is a thing that does not resemble our help from the Egyptians. Pharaoh, the bodies of the children he cast into the waters of the river; he blotted out the life of the soul, drowning it in the mire of iniquity. The life of the soul, which is not mortal, the fire makes die; it is not that it becomes dead, but that it becomes the death of the wicked one. Evil is the death by which the wicked one dies, more than all deaths, and the voice that revives the dead bears witness, which interprets these things. Not that death is that which kills the body alone, but that which destroys together both body and soul. Body and soul it destroys together on the day of judgment. Woe to us, for the day of judgment is near, which will accomplish these things. Woe to us, for our body perishes here in affliction and pains, and we are destined to be tormented in body and soul. Woe to us, for we have worn out in misery in the time of the present, and in that which is to come we shall be stripped of all good things. Woe to us, for we have been and are not fair in the conduct of our life, and we are commanded and are not for the sake of our command. We dwell on the earth and have not established ourselves in its habitation, and we are like those in the conduct of the heavens.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪܡ̇ܢܘܼܬܲܢ","severity":"info","text":"The Syriac term ܚܲܪܡ̇ܢܘܼܬܲܢ (ḥarmūṯan) is here rendered 'our curse' but carries the sense of excommunication or anathema, a formal ban. The same root appears in the previous passage and links the community's self-inflicted spiritual state to the narrative of Pharaoh.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"The reference to Pharaoh casting children into the river (Exodus 1:22) is a typological echo. Narsai uses Pharaoh as a figure of the wicked one whose actions mirror the curse that destroys righteousness.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܵܘܡ̇ܐ ܕܕܼܝܼܢܵܐ","severity":"info","text":"The 'day of judgment' (ܝܵܘܡ̇ܐ ܕܕܼܝܼܢܵܐ) is a central eschatological theme in Narsai's homilies, often linked to the destruction of both body and soul for the wicked. This reflects Syriac Christian teaching on the final judgment and eternal punishment.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝ ܠܲܢ","severity":"info","text":"The repeated exclamation 'Woe to us' (ܘܵܝ ܠܲܢ) marks a structural shift from narrative description to a series of lamentations, intensifying the homiletic tone and drawing the audience into a communal confession of sin.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ","severity":"info","text":"The pairing of 'body and soul' (ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ) destroyed together on judgment day parallels earlier Syriac traditions (e.g., Ephrem, Aphrahat) that emphasize the unity of human nature in eschatological punishment.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the voice that revives the dead' (ܩܵܠܵܐ ܕܡܲܚܹܐ ܡܝܼ̈ܬܹܐ) is ambiguous: it may refer to a scriptural proof-text (e.g., Ezekiel's vision of dry bones) or to a liturgical proclamation. The reading taken here is that it is a general witness to the truth of the preceding statement."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܠܲܝܬܿ ܠܲܢ ܡ̇ܕܹܝܢ ܐܲܬܼܪܵܐ ܕܐܝܼܬܼܵܘܗܝ ܒܹܝܬܼ ܦܘܼܠܚܵܢܵܐ\nܐܸܠܵܐ ܒܲܠܚܘܿܕܼ ܗܵܝ̇ ܓܹܗܲܢܵܐ ܕܠܵܐ ܡܸܬܼܦܲܠܚܵܐ ܀ :ܘܵܝ ܠܲܢ ܕܲܠܡܵܐ ܬܲܡ̇ܢ ܗܵܘܹ̇ܐ ܥܘܼܡܪܵܐ ܕܚܲܝܲܝ̈ܢ\nܒܗܵܘ̇ ܦܘܼܠܚܵܢܵܐ ܕܲܡܠܸܐ ܒܸܟܼܝܵܐ ܘܚܘܼܪܵܩ ܫܸܢܹ̈ܐ ܀ :ܠܵܐ ܠܲܡ ܬܸܗܘܸܐ ܗܵܕܹܐ ܕܐܸܡ̇ܪܹܬܼ ܠܦܘܼܬܼ ܚܵܘ̈ܒܵܬܲܢ\nܘܠܵܐ ܢܸܬܼܓܲܙܹܐ ܡ̣ܢ ܛܵܒܼܵܬܼ̈ܐ ܕܲܬܼܢܵܢ ܘܕܲܠܗܲܠ ܀ :ܠܵܐ ܠܲܡ ܢܸܦܘܿܩ ܡ̣ܢ ܗܵܢ ܥܵܠܡܵܐ ܥܲܪܛܸܠܵܐܝܼܬܼ\nܘܢܹܐܙܲܠ ܢܸܗܘܸܐ ܨܪ̈ܝܼܟܲܝ ܫܘܼܒܼܚܵܐ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܀ :ܠܵܐ ܢܸܬܼܢܲܟܼܪܸܐ ܡ̣ܢ ܗܵܘ̇ ܫܘܼܒܼܚܵܐ ܡܫܲܒܲܚ ܛܵܒܹ̈ܐ\nܘܠܵܐ ܢܲܦܩܘܼܢܵܢ ܐܲܝܟ ܗܵܘ̇ ܕܲܢܦܲܩ̣ ܡ̣ܢ ܡܸܫܬܿܘܼܬܼܵܐ ܀ :ܛܘܼܒܹ̈ܐ ܛܵܒܹ̈ܐ ܡ̣ܠܲܟܼܬܿ ܠܹܗ ܠܓܸܢܣܲܢ ܒܚܕܼ ܒܲܪ ܓܸܢܣܲܢ\nܘܠܵܐ ܢܸܬܿܕܓܲܠ ܫܘܼܘܕܵܝ ܡܸܠܲܝ̈ܟ ܒܝܲܕܼ ܪܲܦܝܘܼܬܿܢ ܀ :ܪܦܹܝܢܲܢ ܣܲܓܿܝܼ ܘܲܒܼܗܝܼܠܝܼܢܲܢ ܒܦܘܼܠܚܵܢ ܩܘܼܫܬܵܐ\nܘܡܲܐܝܼܢܵܐ ܠܲܢ ܠܡܸܥܡܲܠ ܩܲܠܝܼܠ ܒܲܕܼܫܲܦܝܼܪ̈ܢ ܀ :ܣܲܓܿܝܼ ܘܲܣܒܲܝܼܣ ܝܘܼܬܼܪܵܢ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ\nܘܠܵܐ ܪܵܓܵܐ ܠܲܢ ܕܢܸܣܲܒ݂ ܡܸܢܹܗ ܚܲܕܼ ܫܵܡܘܿܢܵܐ ܀ :ܕܚܝܼܠ ܕܝܼܢܵܐ ܕܗܵܘܹ̇ܐ ܬܲܡܵܢ ܒܗܵܘ̇ ܕܘܼܒܵܪܵܐ\nܘܠܵܐ ܡܲܪܦܸܐ ܠܲܢ ܘܠܵܐ ܫܵܡܘܿܢܵܐ ܡ̣ܢ ܚܵܘ̈ܒܵܬܲܢ ܀ :ܥܕܲܡ̇ܐ ܠܡܸܠܬܼܵܐ ܕܒܲܛܝܼܠ ܫܸܡܥܵܗ̇ ܬܵܒܲܥ̇ ܒܐܝܼܕܲܝ̈ܢ\nܘܠܵܐ ܪܢܲܝܼܢ ܡܸܡܬܼܘܿܡ ܘܠܵܐ ܪܵܢܹ̇ܝܢܲܢ ܒܗܵܘ̇ ܒܘܼܚܪܵܢܵܐ ܀ :ܗܵܘ̇ ܒܘܼܚܪܵܢܵܐ ܣܠܸܩ ܥܲܠ ܪܸܥܝܵܢܝ ܪܵܥܹ̇ܐ ܒܡܸܠܹ̈ܐ\nܘܙܵܥ ܘܐܸܬܼܒܲܠܗܝ̣ ܘܫܲܪܝܼ ܡܪܲܟܸܿܒܼ ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܀ :ܦܝܵܣܵܐ ܪܲܓܿܬܹܗ ܠܪܸܥܝܵܢܝ ܣܲܟܼܠܵܐ ܠܲܡܪܲܟܵܒܼܘܼ\nܕܝܵ̇ܕܲܥ ܡܚܝܼܠ ܗ̄ܘ̣ ܠܲܡܪܲܟܵܒܼܘܼ ܙܢܲܝ̈ ܕܘܼܒܵܪܹ̈ܐ ܀","english":"We have no place for service except that one furnace which cannot be worked. Woe to us if the dwelling of our life should be completed in that service which is full of weeping and the grinding of teeth. Let not this which I have said be against our sins, and let it not be cut off from the good things of the righteous and the holy. Let us not go out from this world naked, and let us go as those who are needy of glory in that season. Let us not be separated from that glory which glorifies the good, and let us not go out like one who goes out from a feast. The good blessings have filled the body with one of the body, and let not the confession of your words be falsified by our slackness. Our slackness is great and we are hasty in the service of truth, and it brings us to do little in the things that are fitting. Great and abundant is the excess of life that is not mortal, and there is no care for us that one might take a hearer from it. Terrible is the judgment that will be there in that conduct, and it does not release us, and there is no hearer from our sins. Until the word whose hearing is abolished, it will seek with our hands, and it does not increase anything, and it does not please us in that test. That test came up upon my thought, a shepherd in words, and he trembled and was confounded, and began to compose a fitting of words. The fitting of his desire for my foolish thought to compose, for he knows that he is weak for composing the kinds of conduct.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܲܝܬ ܠܲܢ ܡ̇ܕܹܝܢ ܐܲܬܼܪܵܐ ܕܐܝܼܬܼܵܘܗܝ ܒܹܝܬ ܦܘܼܠܚܵܢܵܐ","severity":"info","text":"The opening line denies any place for 'service' (pulḥānā) except an unworkable furnace, likely a metaphor for the futility of earthly worship or ascetic labor without divine grace.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܠܚܵܢܵܐ","severity":"info","text":"pulḥānā ('service') is a key term in Syriac ascetic literature, denoting liturgical or ascetic labor; here it is paradoxically linked to a furnace (gehannā), evoking both punishment and purification.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܘܼܪܵܩ ܫܸܢܹ̈ܐ","severity":"info","text":"The phrase 'grinding of teeth' (ḥurāq šennē) echoes Psalm 37:7 (Peshitta) and Matthew 8:28, where it denotes anguish or demonic possession, reinforcing the eschatological tone.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܘܼܚܪܵܢܵܐ","severity":"info","text":"The 'test' (buḥrānā) is a technical term in Syriac monasticism for a trial of virtue or discernment, often associated with the ascetic struggle against sin and the judgment of conscience.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܘ̇ ܒܘܼܚܪܵܢܵܐ ܣܠܸܩ ܥܲܠ ܪܸܥܝܵܢܝ","severity":"info","text":"The passage shifts from communal lament to a first-person reflection on the 'test' that ascends upon the speaker's thought, marking a transition from homiletic address to personal introspection.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ","severity":"caution","text":"The phrase 'fitting of words' (pyāsā d-mellē) is ambiguous: it may mean poetic composition or rhetorical arrangement, but the context of trembling and confusion suggests the speaker's inadequacy in articulating divine truth.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'shepherd' (rāʿē) in the final lines is unclear—possibly a self-reference by Narsai or a figure of Christ; the 'furnace' (gehannā) may be literal (hell) or metaphorical (worldly toil)."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܦܫܝܼܩ ܗ̄ܘ̣ ܦܝܵܣܵܐ ܠܲܡܦܝܼܣܵܢܹ̈ܐ ܛܵܒܼ ܡ̣ܢ ܥܲܡܠܹ̈ܐ\nܘܡܸܛܠ ܗܵܕܹܐ ܓ̣ܒܼܵܐ ܠܹܗ ܪܸܥܝܵܢܝ ܗܵܘ̇ ܕܲܦܫܝܼܩܵܐ ܀ :ܠܲܚܒܸܢܵܢܵܐ ܠܵܐ ܪܵܓܵܐ ܠܹܗ ܠܡܸܪܕܵܐ ܒܥܲܡܠܹ̈ܐ\nܕܝܵ̇ܕܲܥ ܕܵܫܚܝܼܩ ܕܘܼܒܵܪ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܡ̣ܢ ܨܹܝܕܼ ܥܲܡܠܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܥܪܲܩ ܐܵܦ ܪܸܥܝܵܢܝ\nܘܗܵܐ ܡܚܲܝܸܛ ܠܹܗ ܢܲܚܬܵܐ ܕܡܸܠܹ̈ܐ ܕܢܸܬܼܟܲܣܸܐ ܒܹܗ ܀ :ܥܲܪܛܸܠܵܐܝܼܬܼ ܚ̣ܙܵܐ ܠܲܩܢܘܿܡܹܗ ܥܲܪܛܸܠܵܝܵܐ\nܘܲܫܩ݂ܲܠ ܡܸܠܹ̈ܐ ܦܪ݂ܲܣ ܥܲܠ ܐܲܦܵܘ̈ܗܝ ܡ̣ܢ ܟܘܼܚܵܕܼܵܐ ܀ :ܒܡܸܠܹ̈ܐ ܓ̣ܒܼܵܐ ܠܹܗ ܠܲܡܟܲܣܵܝܘܼ ܠܲܫܠܝܼܚܘܼܬܹܗ\nܒܗܵܝ̇ ܕܲܫܡܝܼܥ ܠܹܗ ܕܟܲܣܝܼ ܗܵܠܹܝܢ ܠܲܕܼܕܼܵܡܹ̇ܝܢ ܠܹܗ ܀ :ܩܵܠ ܚܲܟܿܝܼܡܵܐ ܫܡ݂ܲܥ ܕܲܡܟܲܐܲܪ ܠܲܚܒܸܢܵܢܵܐ\nܘܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܡܥܝܼܪ ܠܲܪ̈ܦܲܝܵܐ ܠܘܵܬܼ ܦܘܼܠܚܵܢܵܐ ܀ :ܥܕܲܡ̇ܐ ܠܐܸܡܲܬܼܝ ܩܥ̣ܵܐ ܚܲܟܿܝܼܡܵܐ ܠܲܚܒܸܢܵܢܵܐ\nܕܵܡ̇ܟܲܬܿ ܘܫܵܠܹ̇ܝܬܿ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܙܲܕܿܝܼܩܘܼܬܵܐ ܀ :ܨܠܸܡ ܫܵܘܫܡܵܢܵܐ ܨܵܪ ܠܹܗ ܠܫܲܠܦܵܐ ܡܲܐܝܼܢ ܥܲܡܠܹ̈ܐ\nܕܢܸܬܼܒܲܩܸܐ ܒܹܗ ܘܲܢܥܝܼܪ ܗܵܘܢܹܗ ܠܘܵܬܼ ܦܘܼܠܚܵܢܵܐ ܀ :ܚܙܝܼ ܠܫܵܘܫܡܵܢܵܐ ܡܲܠܸܠ ܥܲܡܹܗ ܕܝܼܩܝܼܪ ܠܹܒܸܿܗ\nܘܝܼܠܲܦ ܡܸܢܹܗ ܙܢܲܝ̈ ܟܵܫܪܘܼܬܼܵܐ ܘܥܝܼܪܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܚܙܝܼ ܟܡܵܐ ܥܝܼܪܵܐ ܢܲܦܫܹܗ ܕܫܝܼܛܵܐ ܠܘܵܬܼ ܦܘܼܠܚܵܢܹܗ\nܘܐܲܥܝܼܪ ܙܵܘܥܲܝ̈ܟ ܠܘܵܬܼ ܦܘܼܠܚܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܚܙܝܼ ܕܲܡܛܲܝܸܒܼ ܡ̇ܙܘܿܢ ܚܲܝܵܘ̈ܗܝ ܩܕܼܵܡ ܥܸܕܵܢܵܐ\nܘܛܲܝܸܒܼ ܐܵܦ ܐܲܢ̄ܬܿ ܙܘܵܕܹ̈ܐ ܕܲܡܛܲܝܲܒܼ ܠܵܟ ܀ :ܚܙܝܼ ܕܠܵܐ ܕܦܵܩܕܿܝܼܢ ܘܠܵܐ ܕܡܸܬܼܦܲܩܕܿܝܼܢ ܐܝܼܬܼ ܒܲܝܢܲܝܗܘܿܢ\nܘܐܲܦܝܼܣ ܐܵܢ̄ܬܿ ܠܵܟ ܩܕܼܵܡ ܕܲܢܦܝܼܣܵܟ ܐ̄ܚܪܹܝܢ ܥܲܠ ܥܲܡܠܹ̈ܐ ܀","english":"The easy one is the agreement for the good works, better than labors. And because of this, my mind chose that which is easy. The sluggard does not hasten to tremble in labors, for he knows that the conduct of spiritual life is difficult. From the side of spiritual labors, my mind also fled, and behold it errs in the net of words in which it is concealed. Nakedly he saw his naked fellow, and he took words and spread them over his face from denial. In words he chose to conceal his apostasy, in that he heard that these are hidden from those who resemble him. The voice of the wise one heard, which rebukes the sluggard, and as from sleep it rouses the lazy to service. Until when does the wise one cry out to the sluggard, \"You sleep and are silent from the service of righteousness\"? The image of the diligent one presses the lazy one, bringing labors in which he may be tested, and rouses his mind to service. He saw the diligent one speaking with his companion, whose heart is heavy, and he learned from him small virtues and the wakefulness of the soul. He saw how wakeful is the soul of the diligent one toward his service, and rouse your limbs to the service of the virtues. He saw that he prepares provisions for his life before the assembly, and prepare also for yourself the provisions that are prepared for you. He saw that there is neither commander nor commanded between them, and make peace for yourself before your peacemaker comes later upon the labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܵܣܵܐ","severity":"info","text":"The Syriac noun ܦܝܵܣܵܐ (from Greek πίσσα, 'pitch' or 'agreement') here denotes a compact or settled arrangement, contrasting with the preceding 'furnace' imagery.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܒܸܢܵܢܵܐ","severity":"info","text":"The term ܚܒܸܢܵܢܵܐ ('sluggard') recurs as a moral type in Syriac ascetical literature, denoting one who avoids spiritual labor.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܪܛܸܠܵܐܝܼܬܼ","severity":"info","text":"The adverb ܥܲܪܛܸܠܵܐܝܼܬܼ ('nakedly') and its cognate ܥܲܪܛܸܠܵܝܵܐ ('naked fellow') evoke the trope of spiritual nakedness as exposure of sin, common in Syriac homiletic tradition.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙܝܼ ... ܘܐܲܦܝܼܣ","severity":"info","text":"The passage employs a series of imperatives (e.g., ܚܙܝܼ 'see', ܐܲܦܝܼܣ 'make peace') that structure the exhortation, contrasting the sluggard with the diligent figure.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܵܠ ܚܲܟܿܝܼܡܵܐ","severity":"info","text":"The motif of the 'voice of the wise one' rousing the sluggard parallels Proverbs 6:6-11 and Ephrem's Hymns on Faith, where the wise call the lazy to spiritual vigilance.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܝܼܩܝܼܪ ܠܹܒܸܿܗ","severity":"caution","text":"The phrase ܕܝܼܩܝܼܪ ܠܹܒܸܿܗ ('whose heart is heavy') is ambiguous: it may denote either sorrow or reluctance; the context of learning virtues suggests a positive sense of gravity.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'diligent one' (ܫܵܘܫܡܵܢܵܐ) is not specified; it may be a generic moral exemplar or a specific biblical figure.","The phrase 'neither commander nor commanded' (ܕܠܵܐ ܕܦܵܩܕܿܝܼܢ ܘܠܵܐ ܕܡܸܬܼܦܲܩܕܿܝܼܢ) could refer to an egalitarian spiritual community or to the internal dynamics of the soul."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܗܵܠܹܝܢ ܡܸܠܹ̈ܐ ܫܡ݂ܲܥܘ ܚܘܼܫܵܒܲܝ̈ ܣܵܢ̇ܝܲܝ̈ ܥܲܡܠܹܐ\nܘܐܲܪܡܝܼܘ ܐܝܼܕܼܵܐ ܒܥܲܡܠܵܐ ܕܡܸܠܹ̈ܐ ܡܦܝܼܣܵܢ̈ܝܵܬܼܵܐ ܀ :ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܣܵܡ̣ ܫܲܬܸܐܣܬܼܵܐ ܠܲܒܼܢܲܝ̈ ܥܲܡܠܹ̈ܐ\nܕܕܲܡ ܡ̣ܢ ܡܸܠܹ̈ܐ ܢܸܗܘܘܿܢ ܒܵܢܹ̇ܝܢ ܒܸܢܝܵܢ ܥܲܡܠܹ̈ܐ ܀ :ܒܸܢܝܵܢ ܥܲܡܠܹ̈ܐ ܒܥܹ̇ܝܬܼ ܕܐܹܚܵܘܸܐ ܠܒܼܵܢܲܝ̈ ܥܲܡܠܹ̈ܐ\nܕܢܸܗܘܘܿܢ ܒܵܢܹ̇ܝܢ ܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܠܥܸܠ ܡ̣ܢ ܡܸܠܲܝ̈ ܀ :ܐܘܿ ܒܲܬܵܝܹ̈ܐ ܕܒܸܢܝܵܢ ܥܲܡܠܹ̈ܐ ܪܼ̈ܘܚܵܢܵܝܹܐ\nܒܢܵܘ ܥܲܠ ܡܸܠܲܝ̈ ܥܲܡܠܹ̈ܐ ܕܕܼܘܼܒܵܪ̈ܲܝܟܿܘܿܢ ܀ :ܬܵܘ ܕܲܡܦܝܼܣܝܼܢ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ ܕܲܙܢܲܝ̈ ܥܵܘ̣ܠܵܐ\nܡܲܕܼܟܼܘ ܡܸܠܲܬܼܝ ܥܲܡ ܡܸܠܲܝ̈ܟܿܘܿܢ ܒܚܲܫܵܐ ܘܕܸܡܥܹ̈ܐ ܀ :ܬܵܘ ܕܲܓܼܡܝܼܪܝܼܢ ܒܕܸܘܒܵܪ̈ܲܝܗܘܿܢ ܐܲܟܼܡܵܐ ܕܡܲܨܝܵܐ\nܪܘܿܣܘ ܥܲܡܠܲܝ̈ܟܿܘܿܢ ܐܲܝܟ ܚܵܘܣܵܢܵܐ ܥܲܠ ܚܲܛܝܹ̈ܐ ܀ :ܬܵܘ ܚܲܛܵܝܹ̈ܐ ܕܲܚܛܵܘ̣ ܘܐܲܣܟܸܿܠܘ ܐܲܝܟ ܚܲܛܵܝܹ̈ܐ\nܪܕܼܵܘ ܥܲܡ ܡܸܠܹ̈ܐ ܕܡܲܠ̈ܝܵܢ ܗܸܪܓܵܐ ܕܥܲܠ ܚܲܛܵܝܹ̈ܐ ܀ :ܒܗܸܪܓܵܐ ܕܡܸܠܹ̈ܐ ܕܥܲܠ ܚܲܛܝܹ̈ܐ ܗܸܪܓܸܿܬ̤ ܡܸܠܲܬܼܝ\nܕܐܲܠܸܦ ܐܸܢܘܿܢ ܐܘܼܪܚܵܐ ܕܡܲܠܝܵܐ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܀ :ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܡܲܕܸܟ ܪܸܥܝܵܢܝ ܒܣܲܡܵܐ ܕܡܸܠܹ̈ܐ\nܕܲܒܼܝܲܕܼ ܡܸܠܹ̈ܐ ܢܸܫܬܿܘܿܢ ܐ̄ܢܵܫܵܐ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܀ :ܒܫܸܩܝܵܐ ܕܡܸܠܹ̈ܐ ܡܲܕܿܟܹܬܼ ܣܲܡܵܐ ܕܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ\nܘܡܸܬܼܝܲܐܲܒܼ ܐ̄ܢܵܐ ܕܢܸܫܬܹܿܝܘܗܝ ܟܠܢܵܫ ܘܢܸܥܛܹܐ ܥܵܘ̣ܠܹܗ ܀ :ܒܗܵܢܵܐ ܢܝܼܫܵܐ ܣܵܡܹ̇ܬܼ ܢܝܼܫܵܐ ܕܫܸܡ ܒܵܥܘܼܬܼܵܐ\nܕܐܸܒܼܥܹܐ ܘܐܲܦܝܼܣ ܥܲܠ ܚܵܘ̈ܒܵܬܼܵܐ ܕܝܼܠܝܼ ܘܲܕܚܲܒܼܪ̈ܲܝ ܀ :ܬܵܘ ܟܹܝܬܼ ܚܲܒܼܪ̈ܲܝ ܗܘ̤ܵܘ ܠܝܼ ܚܲܒܼܪܹ̈ܐ ܒܲܦܝܵܣ ܡܸܠܹ̈ܐ\nܘܲܢܦܝܼܣ ܐܲܟܼܚ̄ܕ ܠܗܵܘ̇ ܠܵܐ ܣܢܝܼܩܵܐ ܕܒܼܵܥܹ̇ܐ ܦܝܵܣܵܐ ܀","english":"These words, hear, O thoughts of the toilers in labors,\nand set hand to the labor of words of reconciliation. The reconciliation of words lays a foundation for the toilers in labors,\nfor from words they become seekers of the toil of labors. The seeking of labors I desired to show to the toilers in labors,\nthat they become seekers of their conduct above words. O sons of the seeking of spiritual labors,\nenter upon the words of labors of your conduct. Come, that you may be reconciled concerning the remission of the sins of the wicked;\npurify my word with your words in sorrow and tears. Come, that you may be perfected in their conduct, so that it may be possible;\nincrease your labors as a mercy upon sinners. Come, sinners who have sinned and erred like sinners;\npursue with words that fill meditation upon sinners. In the meditation of words upon sinners, my word meditated\nthat it might teach the way that is full of grace and mercy. Grace and mercy purify my thought with the medicine of words,\nthat through words the medicine of grace and mercy may be drunk. In the draught of words, the medicine of forgiveness of debts is purified,\nand the one who drinks it, every man, becomes strong and his wickedness is hidden. In this thought I placed the thought of the name of supplication,\nthat I might seek and be reconciled concerning the debts of myself and my companions. Come, my companions, be to me companions in the reconciliation of words,\nand let us be reconciled together to that one who is not weary, who seeks reconciliation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܵܣܵܐ (pīyāsā)","severity":"info","text":"The term ܦܝܵܣܵܐ (pīyāsā), here translated 'reconciliation,' is a key concept in Narsai's ascetical vocabulary, denoting the harmonization of the soul through verbal and spiritual labor.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܸܥܝܵܐ ܕܥܲܡܠܹ̈ܐ (bəʿyā d-ʿamlē)","severity":"info","text":"The phrase ܒܸܥܝܵܐ ܕܥܲܡܠܹ̈ܐ (bəʿyā d-ʿamlē), 'seeking of labors,' reflects the ascetic pursuit of spiritual toil, a central theme in Narsai's homily on supplication.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage employs a repetitive, incantatory structure with imperatives ('Come, that you may...') and parallel clauses, typical of Narsai's homiletic style to reinforce the call to spiritual labor and reconciliation.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of 'medicine of words' and 'draught of words' draws on the Syriac tradition of verbal therapy, where words are seen as medicinal for the soul, a theme found in earlier Syriac authors like Ephrem.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., 'their conduct' in line 4) and the phrase 'the one who is not weary' may refer to God or an idealized ascetic; the translation follows the most straightforward reading.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'their conduct' (ܕܘܼܒܵܪ̈ܲܝܗܘܿܢ) in line 4 is ambiguous: it could refer to the 'toilers in labors' or to the 'seekers of the toil of labors'; the translation takes it as the latter.","The identity of 'the one who is not weary' (ܠܵܐ ܣܢܝܼܩܵܐ) in the final line is ambiguous; it may denote God or a spiritual guide; the translation leaves it open."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":21,"ref":"p21","source":":ܒܵܥܹ̇ܐ ܦܝܵܣܵܝܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܒܼܵܥܹ̇ܐ ܐܲܝܟ ܡ̇ܐ ܕܐܸܡ̇ܪܹܬܼ\nܐܸܠܵܐ ܕܢܲܠܸܦ ܠܲܡܦܝܼܣܵܢܹ̈ܐ ܕܲܢܦܝܼܣܘܼܢܵܝܗܝ ܀ :ܒܲܕܡܘܼܬܼ ܪܲܒܵܐ ܩܵܐܹ̇ܡ ܪܸܡܙܹܗ ܠܥܸܠ ܡ̣ܢ ܪܹܫܲܢ\nܘܵܡܚܲܟܸܿܡ ܠܲܢ ܘܠܵܐ ܡܸܬܼܚܲܟܿܡܵܐ ܫܲܒܼܪܘܼܬܼ ܢܲܦܫܲܢ ܀ :ܡܚܲܟܸܿܡ ܐ̄ܢܵܫܵܐ ܚܘܼܣ ܥܲܠ ܐ̄ܢܵܫܵܐ ܥܲܛܠܲܝ̈ ܠܸܒܵܐ\nܕܫܵܝ̇ܛܝܼܢ ܣܸܦܪܹ̈ܐ ܕܪܲܒܵܘܼܬܼܵܟ ܡܲܠܝܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܚܙܝܼ ܕܲܡܚܝܼܠܵܐ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܕܡܸܢܲܢ ܒܲܡܚܝܼ̈ܠܵܬܼܵܐ\nܘܠܵܐ ܬܲܩܸܨ ܠܹܗ ܚܵܐܹ̇̄ܒܼ ܟܠܫܵܥ ܡ̣ܢ ܚܘܼܬܼܚܵܬܼܵܘ̈ܗܝ ܀ :ܐܲܢ̄ܬܿܘܼ ܓ̣ܒܲܠܬܵܝܗܝ ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܐܲܝܟ ܕܲܫܦ݂ܲܪ ܠܵܟ\nܘܥܲܡܹܗ ܕܡܸܕܪܹܗ ܚܠܲܛܬ݂ܿ ܚܘܼ̈ܬܼܚܵܬܹܐ ܕܝܲܨܪܵܐ ܪܲܦܝܵܐ ܀ :ܝܲܨܪܵܐ ܪܲܦܝܵܐ ܡܲܕܼܟ ܪܸܡܙܵܟ ܥܲܡ ܕܲܚܝܼܚܹܗ\nܘܠܵܐ ܡܨܸܐ ܡܚܲܝܸܨ ܠܪܲܦܝܘܼܬܼ ܡܸܕܼܪܹܗ ܡ̣ܢ ܒܸܠܥܵܕܲܝܟ ܀ :ܚܲܫܹ̈ܐ ܠܙܝܼܙܹ̈ܐ ܡܲܠܙܝܼܢ ܚܲܝܵܘ̈ܗܝ ܒܟܼܠܗܘܿܢ ܚܲܝܵܘ̈ܗܝ\nܘܠܵܐ ܡܲܪܦܹܝܢ ܠܹܗ ܕܢܸܗܘܸܐ ܚܝܼܨܵܐ ܒܦܘܼܠܚܵܢ ܚܲܝܵܘ̈ܗܝ ܀ :ܒܲܕܡܘܼܬܼ ܒܵܩܹ̈ܿܐ ܡܥܵܕܹܝܼܢ ܩܵܝ̇ܡܝܼܢ ܠܥܸܠ ܡ̣ܢ ܚܲܨܹܗ\nܘܲܡܕܼܵܘܕܝܼܢ ܠܹܗ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܠܹܠܲܝ ܐܝܼܡܵܡ ܫܚܝܼܩ ܡ̣ܢ ܠܸܙܬܵܐ ܕܲܫܚܝܼܩ̈ܬܼܵܐ\nܘܠܲܝܬܿ ܥܸܕܵܢܵܐ ܕܲܟܼܢܝܼܫ ܟܠܹܗ ܨܹܝܕ ܪܸܥܝܵܢܹܗ ܀ :ܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ ܥܡܝܼܠ ܘܲܡܛܲܪܦ ܒܚܲܣܝܼܪܘܼܬܼܵܐ\nܘܐܲܡܝܼܢ ܦܠܲܚ ܘܠܵܐ ܡܸܬܼܡܠܝܵܐ ܚܲܣܝܼܪܘܼܬܹܗ ܀ :ܐܲܝܟ ܚܵܕܼܘܿܪܵܐ ܚܵܕܲܪ ܐܵܦ ܗܘ̤ ܙܸܕܩܵܐ ܠܚܲܝܵܘ̈ܗܝ\nܘܢܲܩܹ̇ܫ ܟܠܫܵܥ ܒܲܬܼܪܲܥ ܥܡܠܹ̈ܿܐ ܕܟܼܠ ܐܘܼܡ̇ܢܘܼ ܀ :ܫܟܼܵܚܬܵܐ ܚܕܲܬܵܐ ܕܥܲܡܠܹ̈ܐ ܚܲܪ̈ܬܹܐ ܡܲܒܲܥ ܟܠܝܘܿܡ\nܕܕܲܡ ܢܸܫܟܲܚ ܠܹܗ ܡ̇ܙܘܿܢ ܙܲܒܼܢܵܐ ܠܲܙܒܼܝܼܢܵܐ ܕܚܲܝܵܘ̈ܗܝ ܀","english":"He seeks reconciliation, not as I said, but to change the supplications of those who supplicate him. In the manner of a great one, his sign stands above from the beginning, and he makes you wise, and the simplicity of his self is not made wise. He makes wise the man, have mercy on the man, the crooked of heart, that the books of your greatness may swim, filled with life. See that the nature of what is from you is weak in weaknesses, and do not cut it off, a debtor at all times from your stitches. Bring their creation from the living one as seems good to you, and with him, his pasture mingles the stitches of a loose formation. A loose formation purifies your sign with his living one, and it cannot tighten the looseness of his pasture apart from you. Sufferings make his life bitter in all his life, and he does not let go that he might be pressed in the labor of his life. In the manner of seekers, they stand above his waist and threaten him from the thickness of beautiful things. Night and day are erased from the memory of the forgotten, and there is no time that all the hunt of his thought is pressed. Summer and winter are toiling and agitated in deficiencies, and he labors and his deficiency is not filled. Like a wanderer, he also wanders, the righteous one, in his life, and knocks at all times at the door of the labors of every nation. A new finding of later labors he seeks every day, that he might find from where to offer an offering to the sacrificer of his life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܵܣܵܝܐ","severity":"info","text":"The term ܦܝܵܣܵܝܐ (pyāsāyā) is a Greek loanword (πιασμός) meaning 'reconciliation' or 'appeasement'. Narsai plays on its phonetic similarity to ܒܵܥܹ̇ܐ (bāʿē, 'seeks') to create a paronomasia.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܹܗ","severity":"info","text":"The word ܪܸܡܙܹܗ (remzēh, 'his sign') likely refers to the divine sign or gesture of God, a common motif in Narsai's homilies indicating divine communication or providence.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼ̈ܬܼܚܵܬܹܐ","severity":"info","text":"The term ܚܘܼ̈ܬܼܚܵܬܹܐ (ḥūtḥātē, 'stitches') is used metaphorically for the connections or bonds that hold together the created order, possibly reflecting a Stoic or Syriac cosmological image of the world as a fabric.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the 'toilers in labors' from the previous section, shifting to a series of paradoxical images (e.g., the wise simplicity, the loose formation) that illustrate the tension between divine grace and human effort.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܚܵܕܼܘܿܪܵܐ","severity":"info","text":"The simile 'like a wanderer' (ܐܲܝܟ ܚܵܕܼܘܿܪܵܐ) echoes the ascetic trope of the monk as a perpetual seeker, found in Syriac monastic literature such as the works of Isaac of Nineveh.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚܝܼܚܵܐ","severity":"caution","text":"The phrase ܕܲܚܝܼܚܵܐ (daḥyīḥā, 'the living one') is ambiguous: it may refer to God as the source of life, or to a living being (e.g., the supplicant). The context suggests a divine referent, but the syntax is unclear.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the living one' (ܕܲܚܝܼܚܵܐ) is ambiguous: possibly God or a human figure.","The phrase 'the simplicity of his self is not made wise' (ܘܠܵܐ ܡܸܬܼܚܲܟܿܡܵܐ ܫܲܒܼܪܘܼܬܼ ܢܲܦܫܲܢ) is syntactically dense and may be corrupt or deliberately paradoxical."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܠܐ̣ܝܼ ܠܹܗ ܠܲܐܝܵܐ ܡ̣ܢ ܕܲܢܚܲܕܹܿܬܼ ܥܲܡܠܹ̈ܐ ܚܲܕ̈ܿܬܹܐ\nܘܲܟܼܡܵܐ ܕܠܵܠܹ̇ܐ ܡܸܥܫܲܢ ܥܵܫ̇ܢܵܐ ܡܸܣܟܹܿܢܘܼܬܹܗ ܀ :ܐܘܿ ܠܡܸܣܟܹܿܢܵܐ ܒܲܪ ܡܸܣܟܹܿܢܹ̈ܐ ܕܡܸܣܟܹܿܝܢ ܘܲܣܟܲܠ\nܘܠܵܐ ܡܸܬܼܒܲܝܲܢ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܕܡܸܣܟܹܿܢܘܼܬܹܗ ܀ :ܐܘܿ ܠܚܵܕܘܿܪܵܐ ܕܐܲܡܝܼܢ ܚܵ̇ܕܲܪ ܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ\nܘܠܵܐ ܡܸܬܼܡܲܠܸܐ ܣܘܼܢܩܵܢ ܢܲܦܫܹܗ ܡ̣ܢ ܙܸܕܩܵܬܼܵܐ ܀ :ܐܘܿ ܠܐܲܓܼܝܼܪܵܐ ܕܡ̇ܘܓܲܪ ܚܲܝܵܘ̈ܗܝ ܒܲܥܡܝܼ̈ܠܬܼܵܐ\nܘܦܵܠܲܚ ܟܠܝܘܿܡ ܘܛܠܝܼܡ ܐܲܓܼܪܹܗ ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ ܀ :ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܥܒܲܕܬܹܗ ܛܠܝܼܡܵܐ ܐܵܦ ܚܵܕܼܘܿܪܵܐ\nܘܐܲܟܼܡܵܐ ܕܚܵ̇ܕܲܪ ܥܲܡܠܹܗ ܣܵܓܹܿܐ ܘܐܲܪܹܗ ܙܵܥܲܪ ܀ :ܙܥܲܪ݂ ܠܹܗ ܘܐܘܦܝܼ ܥܲܦܪܹܗ ܕܐܵܕܼܵܡ ܒܲܫܚܝܼ̈ܩܵܬܼܵܐ\nܓܵܒܹ̇ܠ ܥܲܦܪܹܗ ܚܘܼܣ ܥܲܠ ܥܲܦܪܹܗ ܥܲܕܼܠܵܐ ܢܹܐܒܲܕܼ ܀ :ܦܸܪ̈ܕܹܿܐ ܩܲܠܝܼܠ ܩܲܝ̈ܡܵܢ ܒܵܗ̇ ܒܲܟܼܢܝܼܫܘܼܬܹܗ\nܘܗܵܐ ܡܫܲܢ̈ܝܵܢ ܠܗܹܝܢ ܪ̈ܘܼܚܹܐ ܕܚܲܫܹ̈ܐ ܡ̣ܢ ܕܘܼܟ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܥܲܠܥܵܠ ܚܲܫܹ̈ܐ ܡܸܬܼܟܲܪܟܵܐ ܒܹܗ ܐܲܝܟ ܕܲܒܼܚܲܝܠܵܐ\nܘܲܡܩܝܼܡܵܐ ܠܹܗ ܐܲܝܟ ܥܵܪ̈ܡ̇ܬܼܵܐ ܒܲܣܦܵܪ ܝܲܡܵܐ ܀ :ܠܡܲܝܵ̈ܐ ܘܪܘܼܚܵܐ ܕܵܡܹ̇ܝܢ ܚܲܫܵܘ̈ܗܝ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ\nܘܡ̇ܐ ܕܲܥܒ݂ܲܪܘ ܒܹܗ ܗܘ̤ܵܐ ܐܲܝܟ ܡܸܕܼܪܵܐ ܩܕܼܵܡ ܪ̈ܓܼܠܵܬܼܵܐ ܀ :ܪܓܸܠܬܵܐ ܕܚܲܫܹ̈ܐ ܥܵܒܲ݁ܪܵܐ ܒܚܵܝܠܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܹܗ\nܘܠܵܐ ܫܒܲܩܵܐ ܠܹܗ ܠܡܸܕܪܹܗ ܕܲܢܢܘܼܚ ܒܲܚܕܼܵܐ ܕܘܼܟܵܐ ܀ :ܗܵܐ ܓܪܝܼܦ ܘܲܕܼܪܸܐ ܡܸܕܪܹܗ ܕܡܸܕܪܲܝܢ ܒܟܼܠ ܐܲܬܼܪ̈ܘܵܢ\nܘܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܕܘܼܟܿܬܼܵܐ ܕܠܵܐ ܙܪܝܼܥ ܡ̣ܢ ܕܲܚܝܼܚܲܢ ܀ :ܗܵܐ ܡܒܲܕܿܪܝܼܢܲܢ ܒܲܕܼܡܘܼܬܼ ܙܲܪܥܵܐ ܒܥܘܼܒܵܐ ܕܐܲܪܥܵܐ\nܘܲܥܒܼܝܼܕܼܝܼܢܲܢ ܐܘܼܟܼܠܵܐ ܠܪ̈ܲܚܫܵܐ ܘܲܠܦܵܪ̈ܲܚܬܼܵܐ ܀","english":"He does not cease from the toil of new labors, and as much as he labors, the poor one does not attain the fullness of his poverty. Or the poor one, son of the poor, who is poor and foolish, and is not able to preserve the order of his poverty. Or the wanderer whose summer and winter pass in a circle, and the needs of his soul are not filled from righteousness. Or the hireling whose life is spent in labors, and he works every day, and his wage is diminished without knowledge. Without knowledge, his diminished state made him also a wanderer, and as much as he wanders, his labor is great and his land is small. Small is his land, and he adds dust to the dust of Adam in the pits; he gathers his dust, have mercy on his dust until it perishes. A few gardens of short duration stand in his wretchedness, and behold, they are watered by the winds of afflictions from a place other than them. Afflictions roll over him like a wave, and raise him up like a shipwreck on the seashore. His afflictions, which are full of afflictions, resemble water and wind, and when they pass over him, he becomes like a threshing-floor before the feet. The foot of afflictions passes over him with the force of his mortality, and does not leave him to rest in one place. Behold, he is dragged and cast, his rest from resting in all places, and there is no place in creation that is not sown from his groan. Behold, they are scattered like seed in the depth of the earth, and they become food for reptiles and for birds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܣܟܹܿܢܘܼܬܹܗ","severity":"info","text":"The Syriac term ܡܸܣܟܹܿܢܘܼܬܹܗ (miskēnūṯeh) means 'his poverty' or 'his wretchedness,' a key concept in Narsai's ascetical theology, denoting both material lack and spiritual humility.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܦܪܹܗ ܕܐܵܕܼܵܡ","severity":"info","text":"The phrase 'dust of Adam' (ܥܲܦܪܹܗ ܕܐܵܕܼܵܡ) echoes Genesis 2:7 and 3:19, where Adam is formed from dust and returns to it, reinforcing the theme of human mortality and humility.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܵܪ̈ܡ̇ܬܼܵܐ","severity":"info","text":"The image of a shipwreck (ܥܵܪ̈ܡ̇ܬܼܵܐ) on the seashore draws on a common Syriac ascetical metaphor for the soul tossed by worldly afflictions, found in works like the Book of Steps.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܡܸܣܟܹܿܢܵܐ ... ܐܘܿ ܠܚܵܕܘܿܪܵܐ ... ܐܘܿ ܠܐܲܓܼܝܼܪܵܐ","severity":"info","text":"The passage uses a repetitive 'or' (ܐܘܿ) structure to list types of afflicted persons—poor, wanderer, hireling—each illustrating a facet of human wretchedness, building a cumulative rhetorical effect.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܫܵܘ̈ܗܝ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ","severity":"info","text":"The phrase 'his afflictions, which are full of afflictions' parallels the earlier 'poor one, son of the poor,' using repetition to emphasize the inescapable cycle of suffering, a hallmark of Narsai's homiletic style.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܡܵܐ ܕܠܵܠܹ̇ܐ ܡܸܥܫܲܢ","severity":"caution","text":"The Syriac phrase ܘܲܟܼܡܵܐ ܕܠܵܠܹ̇ܐ ܡܸܥܫܲܢ is textually uncertain; the reading 'as much as he labors' follows the English draft, but the verb form may be corrupt or ambiguous, affecting the sense of the poor one's striving.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'poor one, son of the poor' is ambiguous—it may refer to a generic human figure or a specific biblical type (e.g., the poor in spirit).","The phrase 'from a place other than them' (ܡ̣ܢ ܕܘܼܟ ܠܲܐ̄ܚܪܹܝܢ) is unclear; it may indicate that afflictions come from an external, perhaps divine, source."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܚܕܼܵܐ ܚܲܣܝܼܪܵܐ ܠܒܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܡܲܪܝܼܪ ܝܲܨܪܵܐ\nܕܲܢܦܘܼܫ ܒܐܲܪܥܵܐ ܘܢܸܗܘܸܐ ܡܸܕܪܲܢ ܡܢܵܬܼܵܐ ܠܡܸܕܼܪܵܐ ܀ :ܠܵܐ ܚܲܢܵܢܵܐ ܠܵܐ ܬܸܗܘܸܐ ܠܲܢ ܗܵܕܹܐܜ ܕܐܸܡ̇ܪܹܬܼ\nܘܠܵܐ ܬܸܬܼܩܲܝܲܡ ܡܸܠܬܼܵܐ ܕܝܸܠܕܲܬ̤ ܣܸܒܼܪܵܐ ܣܪܝܼܩܵܐ ܀ :ܠܵܐ ܢܸܣܬܲܪܲܩ ܣܲܒܼܪܵܢ ܪܲܒܵܐ ܕܥܲܠ ܪܲܒܿܘܼܬܼܵܟ\nܘܠܵܐ ܢܸܬܿܕܲܓܲܠ ܫܪܵܪܵܐ ܕܲܫܡܵܟ ܒܪܓܵܠܘܼܬܲܢ ܀ :ܐܲܢ̄ܬܿ ܫܲܪܝܼܪ ܐܲܢ̄ܬܿ ܘܒܼܵܟ ܡܸܬܼܩܲܝܲܡ ܫܪܵܪܵܐ ܕܲܫܡܵܟ\nܘܠܵܐ ܡܲܟܝܵܐ ܠܵܟ ܕܲܓܵܠܘܼܬܿܢ ܘܠܵܐ ܟܠ ܟܠܹܗ ܀ :ܩܵܘܵܐ ܡ̇ܕܹܝܢ ܒܫܘܼܘܕܵܝ ܡܸܠܲܝ̈ܟ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ\nܘܗܲܒܼܠܲܢ ܐܝܼܕܼܵܐ ܕܲܢܩܘܼܡ ܩܲܠܝܼܠ ܡ̣ܢ ܡܲܦܘܼܠܬܲܢ ܀ :ܣܲܓܿܝܼ ܢܦܲܠ̣ܢܲܢ ܒܲܫܟܼܝܼܪ̈ܵܬܐ ܕܠܵܐ ܡܸܬܼܡܲܢ̈ܝܵܢ\nܘܐܸܢ ܥܘܼܕܼܪܵܢܵܟ ܠܵܐ ܡܲܕܼܪܸܟ ܠܲܢ ܢܦܲܠ̄ܢ ܘܲܠܥܵܠܲܡ ܀ ܠܥܵܠܲܡ ܐܝܼܬܲܝܟ ܡ̇ܪܝܵܐ ܡ̇ܪܵܐ ܕܝܼܠܲܢ ܘܲܕܼܟܼܠ:\nܘܒܼܵܟ ܡܸܬܼܩܲܝܡܝܼܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܟܼܠܡܵܐ ܕܲܒܼܗܘܿܢ ܀ :ܠܵܐ ܠܲܢ ܡ̇ܪܝܵܐ ܠܵܐ ܠܲܢ ܬܲܩܸܨ ܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܲܢ\nܐܸܠܵܐ ܠܲܫܡܵܟ ܗܲܒܼ ܐܝܼܩܵܪܵܐ ܕܲܦܠܹܐ ܠܲܫܡܵܟ ܀ :ܠܲܫܡܵܟ ܝܲܩܲܪ ܒܝܲܕܼ ܦܘܼܪܩܵܢܵܐ ܕܥܵܒܹ̇ܕ ܐܲܢ̄ܬܿ ܠܲܢ\nܕܠܵܐ ܢܲܗܠܘܼܢ ܒܹܗ ܫܹܐܕܹ̈ܐ ܒܲܫܡܵܟ ܡܸܛܠ ܥܵܘ̣ܠܲܢ ܀ :ܡܸܛܠ ܥܵܘ̣ܠܲܢ ܐܲܗܸܠܘ ܫܹܐܕ̈ܐ ܒܲܫܡܵܟ ܪܵܒܵܐ\nܦܣܘܿܩ ܥܸܠܲܬܼܗܘܿܢ ܕܒܼܵܥܝܲܝ̈ ܥܸܠ̈ܠܹܐ ܒܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܫܒܼܘܿܩܲܝܗܝ ܠܥܵܘ̣ܠܲܢ ܘܠܵܐ ܢܸܬܼܥܲܗܲܕܼ ܫܡܹܗ ܟܠ ܟܠܹܗ\nܘܗܵܐ ܡܸܬܼܦܲܣܩܵܐ ܥܸܠܬܼܐ ܕܐܲܝܠܹܝܢ ܕܒܼܵܥܹ̇̄ܝܢ ܥܸܠܬܼܵܐ ܀ :ܦܣܘܿܩ ܐܵܦ ܗܵܕܹܐ ܕܲܢܩܲܪܸܒܼ ܠܵܟ ܦܝܵܣܵܐ ܟܠܫܵܥ\nܕܗܵܐ ܐܲܠܐܲܝܼܢܵܟ ܒܠܹܐܘܬܼܵܐ ܕܡܸܠܲܝ̈ܢ ܟܲܕܼ ܠܵܐ ܠܵܐܹܝܬܿ ܀","english":"One who is lacking, clothed in the bitterness of his formation, a bitter formation, that he might remain on the earth and become again a corpse for the dust. Let not this be a sin for you, that you have spoken, and let not the word of the mother of empty hope be established. Let not the great hope concerning your greatness be scattered, and let not the truth of your name be falsified by poverty. You are true, and in you the truth of your name is established, and falsehood does not approach you, nor any of its kind. Wait a little while in the confession of your words towards the people, and give us a hand to stand a little from your fall. Many are your labors in unceasing supplications, and if your help does not reach us, labor and toil forever. Forever you are, Lord, Lord of us and of all, and in you are established the heavens and the earth and everything in them. Not for us, Lord, not for us does the greatness of our iniquity demand, but give honor to your name that is fitting for your name. To your name, which is honored by the salvation that you work for us, that demons may not rejoice in it because of our iniquity. Because of our iniquity, the demons have greatly rejoiced in your name. Cut off the cause of those who seek pretexts by the remission of iniquity. Forgive our iniquity, and let not the name be remembered at all, and behold, the cause of those who seek a pretext is cut off. Cut off also this, that a reconciliation may be offered to you at all times, for behold, you are wearied by the fatigue of words when you are not wearied.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܘ̣ܠܲܢ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܲܢ (ʿawlān) is rendered 'iniquity' in the English draft. In Narsai's ascetical context, it carries the sense of moral transgression or sin that separates the supplicant from divine truth.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ","severity":"info","text":"The phrase 'heavens and earth' (ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ) echoes the creation language of Genesis 1:1 (Peshitta: ܒܪܹܫܝܼܬ ܒܪܵܐ ܐܲܠܵܗܵܐ ܝܵܬ ܫܡܲܝܵܐ ܘܝܵܬ ܐܲܪܥܵܐ). Narsai uses it to affirm divine sovereignty over all creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܹܐܕܹ̈ܐ","severity":"info","text":"The term ܫܹܐܕܹ̈ܐ (šēdē) refers to demons or malevolent spirits, a common motif in Syriac ascetical literature. Narsai warns that human iniquity allows demons to rejoice in the divine name, reflecting a concern for spiritual purity.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of negative exemplars (the poor, the hireling) to a direct address to God, marked by the vocative ܡ̇ܪܝܵܐ (Lord). The repetition of 'cut off' (ܦܣܘܿܩ) structures the plea for remission of iniquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܬܼܩܲܝܲܡ ܫܪܵܪܵܐ","severity":"info","text":"The assertion that 'truth is established' (ܡܸܬܼܩܲܝܲܡ ܫܪܵܪܵܐ) in God parallels Narsai's homiletic emphasis on divine veracity as the foundation of creation, seen elsewhere in his memre on faith.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܦܘܼܠܬܲܢ","severity":"caution","text":"The phrase 'from your fall' (ܡ̣ܢ ܡܲܦܘܼܠܬܲܢ) is ambiguous: it could refer to the supplicant's fall or a fall attributed to God. The context of supplication suggests the former, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your fall' (ܡܲܦܘܼܠܬܲܢ) is ambiguous: it may denote the supplicant's moral fall or a hypothetical fall of God, though the latter is theologically unlikely in Narsai's framework.","The phrase 'mother of empty hope' (ܝܸܠܕܲܬ̤ ܣܸܒܼܪܵܐ ܣܪܝܼܩܵܐ) is obscure; it may refer to a personification of vain expectation, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":":ܗܵܐ ܐܵܦ ܡܸܠܲܝ̈ܢ ܬܚܸܒܼ݂ ܘܐܸܬܼܒܲܨܲܪ ܡ̣ܢ ܪܘܼܟܵܒܼܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܡܲܨ̈ܝܵܢ ܠܲܡܪܲܟܿܒܼܘܼ ܙܢܲܝ̈ ܒܵܥܘܼܬܼܵܐ ܀ :ܗܵܐ ܡܸܐܢܲܬ̤ ܠܵܗ̇ ܠܡܸܠܬܼܵܐ ܡܠܝܼܠܬܵܐ ܕܬܼܵܘܠܸܕܼ ܡܸܠܹ̈ܐ\nܘܠܵܐ ܪܵܓܵܐ ܠܵܗ̇ ܠܡܸܫܬܵܘܬܵܦܘܼ ܥܲܡ ܪܸܥܝܵܢܵܐ ܀ :ܗܵܐ ܩܵܘܝܼ ܠܹܗ ܐܵܦ ܪܸܥܝܵܢܵܐ ܠܘܵܬܼ ܪܸܥܝܵܢܹܗ\nܘܠܵܐ ܬܘܼܒܼ ܨܵܒܹ̇ܐ ܠܡܸܬܼܗܲܓܵܝܘܼ ܒܥܸܢܝܵܢ ܡܠܹ̈ܐ ܀ :ܗܵܐ ܠܲܝܬܿ ܡܸܠܹ̈ܐ ܕܠܵܐ ܐܲܡܝܼܪ̈ܵܢ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ\nܘܲܟܼܡܵܐ ܕܢܹܐܡܲܪ ܐܲܝܢܵܐ ܕܐܵܡܲܪ ܗܸܢܹܝܢ ܐܵܡܲ݁ܪ ܀ :ܗܵܐ ܐܲܡܝܼܪ̈ܵܢ ܘܗܵܐ ܡܸܬܿܬܲܢ̈ܝܵܢ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ\nܘܡ̇ܢ ܝܘܼܬܼܪܵܢܵܐ ܕܠܲܝܬܿ ܝܘܼܬܼܪܵܢܵܐ ܡ̣ܢ ܠܹܐܘܲܬܼܗܹܝܢ ܀ :ܗܵܐ ܙܩܲܦ̣ ܨܸܒܼܥܵܐ ܟܠܹܗ ܟܝܵܢܲܢ ܡ̣ܢ ܟܠ ܡܸܕܹܿܡ\nܡ̇ܪܹܐ ܟܝܵܢܹ̈ܐ ܚܘܼܢ ܠܲܟܼܝܵܢܲܢ ܡܠܸܐ ܚܵܘ̈ܒܵܬܵܐ ܀","english":"Behold, even your words have become bitter and diminished from their composition, and they are no longer able to compose the small limbs of supplication. Behold, the spoken word has wearied of giving birth to words, and it no longer desires to participate with thought. Behold, thought also remains with its own thought, and it no longer wishes to be occupied with the business of words. Behold, there are no words that have not been said concerning forgiveness, and however much one speaks, whatever one says, it is the same that is said. Behold, they have been said and are repeated from every mouth, and with a surplus that has no surplus beyond their weariness. Behold, the whole nature has raised a finger from everything, the lord of natures has shown you natures full of debts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a failure of language: words, thought, and supplication can no longer function together. The speaker declares that all possible words about forgiveness have been exhausted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܵܥܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܒܵܥܘܼܬܼܵܐ (baʿwutā) means 'supplication' or 'prayer of petition'. It is the key term of the work's title and here appears as the object that can no longer be composed.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of five clauses each beginning with ܗܵܐ (hā, 'behold'), marking a rhetorical climax that enumerates the breakdown of speech, thought, and nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The motif of words and thought failing to cooperate reflects a broader ascetic and epistemological concern in Narsai's homilies: the limits of human language in approaching the divine.","cites":[{"key":"ed:dsc-39","label":"source edition: On Supplication","url":"https://syriaccorpus.org/39"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܠܲܝ̈ܢ","severity":"caution","text":"The Syriac ܡܸܠܲܝ̈ܢ (mellayk) is ambiguous: it could be read as 'your words' (2nd masc. sg.) or 'my words' (1st sg.) depending on the pointing. The English draft takes it as 'your words', but the context of self-referential speech in the passage allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of ܡܸܠܲܝ̈ܢ (mellayk) is ambiguous between 'your words' and 'my words'; the English draft adopts 'your words'.","The phrase ܡ̣ܢ ܪܘܼܟܵܒܼܵܐ (men rukkābā) could mean 'from their composition' or 'from riding/joining'; the draft takes it as 'from their composition'."],"confidence":"medium","notes":[]}]}