{"slug":"dsc-40","id":"syriac:dsc:dsc-40","title":"On Jonah","title_source":"On Jonah","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":"2026-11-15T05:27:40Z","cost_usd":0.014224},"source":{"registry_id":"syriac:dsc:dsc-40","work_id":"dsc-40","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/40"},"stats":{"passages":22,"english_words":6367,"coptic_letters":0,"source_letters":13260,"commentary_units":129,"commentary_kinds":8,"derived_notes":0,"ambiguities":38,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"dsc-40","abstract":"This work is a metrical homily (memrā) on the biblical book of Jonah, attributed to Narsai (d. ca. 503), a key figure of the East Syriac tradition. It belongs to the genre of narrative verse exegesis, likely used in the East Syriac liturgical tradition during the fast of Nineveh, a period focused on repentance. The attribution to Narsai is traditional but not securely established before the 10th–11th centuries. The present edition is based on a single manuscript witness, with no critical apparatus or collation of multiple manuscripts, leaving variant readings and transmission history unexamined.","historical_context":"The work is attributed to Narsai, a prominent theologian and poet of the East Syriac tradition, active in the second half of the fifth century CE, primarily at the School of Edessa and later at Nisibis. The memrā form was common in Syriac literature for liturgical and catechetical purposes. The text's use during the fast of Nineveh, a three-day period before Lent, reflects its penitential focus. The superscription mentions a series of homilies on Jonah, and the phrase 'at the request of the Jews' suggests a setting of Jewish-Christian debate, common in Syriac literature. The work's transmission is uncertain; the earliest manuscript evidence is late (10th–11th centuries), and the attribution to Narsai, while plausible, is not securely established by contemporary witnesses.","significance":"This memrā is significant as an example of East Syriac narrative verse exegesis and liturgical poetry, reflecting the integration of biblical interpretation with communal worship. It also illustrates the tradition of Jewish-Christian dialogue in Syriac Christianity and the eschatological interpretation of scripture. Its use during the fast of Nineveh highlights the enduring importance of the Jonah narrative in Syriac penitential practice.","timeline":[{"date":"5th c.","event":"Narsai active; composition of the memrā likely in this period."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"10th–11th c.","event":"Earliest manuscript witnesses attributing the work to Narsai."},{"date":"Undated","event":"Use in East Syriac liturgy during the fast of Nineveh."},{"date":"Modern","event":"Edition based on a single manuscript witness."}],"relations":[{"work":"Book of Jonah","relation":"Biblical source text","key":"","label":null,"url":null},{"work":"Narsai's other memre","relation":"Part of a series of homilies on Jonah","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition","relation":"Used in the fast of Nineveh","key":"","label":null,"url":null},{"work":"Syriac Jewish-Christian debate literature","relation":"Reflects dialogue with Jewish interpretations","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the attributed author."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition in which the work was used."},{"key":"wikipedia:Fast of Nineveh","label":"Fast of Nineveh","url":"https://en.wikipedia.org/wiki/Fast_of_Nineveh","reason":"Liturgical context for the memrā."},{"key":"wikipedia:Jonah","label":"Book of Jonah","url":"https://en.wikipedia.org/wiki/Jonah","reason":"Biblical source text."}],"cautions":["Attribution to Narsai is traditional but not securely established before the 10th–11th centuries.","The present edition is based on a single manuscript witness; variant readings and transmission history are unexamined.","The date of composition is uncertain; the work is placed in the second half of the fifth century based on Narsai's activity, but direct evidence is lacking."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000418,"generated":"2026-11-15T04:55:57Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/40"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8542"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-40","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":129,"english_words":6367,"source_letters":20514,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memrā) on the biblical book of Jonah, attributed to Narsai (d. ca. 503), a key figure of the East Syriac tradition. It belongs to the genre of narrative verse exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The attribution to Narsai is traditional but not securely established by external witnesses before the 10th–11th centuries. The memrā form and theological content are consistent with his school, but direct manuscript evidence is late.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was used in the East Syriac liturgical tradition, likely read during the fast of Nineveh (three days before Lent), a period focused on repentance and the Jonah narrative.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on a single manuscript witness; no critical apparatus or collation of multiple manuscripts is provided. Variant readings and the history of the text's transmission remain unexamined.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"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: 22 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:dsc-40":{"label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}},"segments":[{"i":1,"ref":"p1","source":"ܥܠ ܝܘܢܢ ܢܒܝܐ\nܡܐܡܪܐ ܬܡܝܢܝܐ\nܕܥܠ ܝܘܢܢ ܢܒܝܐ\nܘܡܸܬܼܐܡܲܪ ܒܒܼܥܘܼܬܼܵܐ ܕܢܝܼܢܘܵܝܹ̈ܐ\nܥܘܼܢܵܝܵܐ\nܒܪܝܼܟܼܘܼ ܕܲܒܼܥܲܒܼܕܵܘ̈ܗܝ ܚܵܘܝܼ ܫܒܼܝܼ̈ܚܵܬܹܗ: ܘܫܲܡܠܝܼ\n:ܘܲܓܼܡܲܪ ܐ̄ܪ̈ܵܙܵܘܗܝ: ܐܲܚܲܝ̈\n:ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܠܓܼܵܘ ܡ̣ܢ ܣܸܦܪܹ̈ܐ\nܘܟܲܣܝܹܗ ܒܐ̄ܪܵܙܵܐ ܥܲܕܼ ܡܸܫܬܲܠܲܡ ܕܲܦܣܝܼܩ ܀ :ܦܪ݂ܲܣ ܦܸܠ̈ܐܬܼܵܐ ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ ܥܲܠ ܐܵܬܼ̈ܘܵܬܼܵܐ\nܕܠܵܐ ܢܫܘܼܛܵܢܵܝ̈ܗܝ ܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ ܠܓܼܵܙܵܐ ܕܪܘܼܚܵܐ ܀ :ܟܲܣܝܼ ܥܘܼܬܼܪܹܗ ܡ̣ܢ ܫܲܒܼܪܘܼܬܼܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ\nܥܲܕܼ ܡܸܬܼܓܲܡܪܵܐ ܘܟܸܢ ܦܵܬܲܚ ܠܵܗ̇ ܠܬܲܪܥܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܀ :ܐܲܪܡܝܼ ܩܸܢܛܵܐ ܥܲܠ ܝܵܕܲܘܿܥܹ̈ܐ ܕܲܕܼܝܵܬܹܩܵܘ̈ܗܝ\nܕܢܹܐܪܲܒܼ ܣܲܓܿܝܼ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܚܹܝܠ ܚܸܟܼ̈ܡܵܬܹܐ ܀ :ܠܵܐ ܐܲܫܠܸܛ ܗ̄ܘ̣ܵܐ ܥܲܠ ܟܲܣ̈ܝܵܬܹܗ ܫܲܒܼܪܲܝ ܠܸܒܵܐ\nܕܠܵܐ ܢܸܬܼܒܲܣ̈ܝܵܢ ܝܲܩܝܼܪ̈ܵܬܹܗ ܒܪܲܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܫܒܲܪ ܗ̄ܘ̣ܵܐ ܝܵܪܬܵܐ ܘܠܵܐ ܣܵܦܹ̇ܩ ܗ̄ܘ̣ܵܐ ܢܕܲܒܲܪ ܥܘܼܬܼܪܹܗ\nܘܐܲܝܟ ܢܘܼܟܼܪ̈ܵܝܹܐ ܒܛܲܝܒܿܘܼ ܝܲܗ̣̄ܒܼ ܠܲܢ ܡ̣ܢ ܡܲܪ̈ܗܵܛܵܘܗܝ ܀ :ܘܟܲܕܼ ܛܵܒܼ ܒܲܕܸܿܩ ܥܲܠ ܟܵܣ̈ܝܵܬܹܗ ܒܝܲܕܼ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܠܦܘܼܪܩܵܢ ܚܲܝܲܝ̈ܢ ܟܲܣܝܹܗ ܒܐ̄ܪܵܙܵܐ ܥܕܲܡ̇ܐ ܠܚܲܪܬܵܐ ܀ :ܓ̣ܒܼܵܐ ܚܲܕܼ ܥܲܡܐ ܘܲܩ̣ܪܵܝܗܝ ܒܲܫܡܹܗ ܐܲܝܟ ܝܵܪܘܿܬܼܵܐ\nܕܢܸܦܬܲܚ ܒܐܝܼܕܹܗ ܓܲܙܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀ :ܘܲܒܼܪܵܐ ܕܲܚܙ̣ܵܐ ܕܲܩܪܹܐ ܒܲܫܡܵܐ ܘܦܲܪܝܼܫ ܡ̣ܢ ܟܠ\nܚܲܛܦܹ݂ܗ ܚܘܼܬܪܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܘܒܲܣܲܪ ܥܠ ܟܠ ܀ :ܒܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ ܚܵܪ̣ ܒܐܵܬܼ̈ܘܵܬܼܵܐ ܛܠܸܐ ܪܸܥܝܵܢܵܐ\nܘܠܵܐ ܐܸܬܼܒܲܩܝܼ ܒܙܵܘܥܹ̈ܐ ܕܢܲܦܫܵܐ ܒܚܹܝܠ ܟܲܣ̈ܝܵܬܼܵܐ ܀","english":"On Jonah the Prophet\n\nA Twelfth Memra on Jonah the Prophet\n\nSpoken at the request of the Jews\n\nA Homily\n\nBlessed is He who reveals the glories of His deeds and completes\nand perfects His mysteries. Our brethren.\n\nThe Creator placed great wealth within the books\nand concealed it in mystery until the appointed time when it would be delivered. He spread wonders in the form of a type over the letters,\nwhose interpretations the eyes of the flesh cannot reach the treasure of the spirit. He hid His wealth from the ignorance of childhood,\nuntil it was completed and then opened the door of His mercies. He cast a net over the covenants of His testament,\nso that many might enter before the eyes of the power of wisdom. The children of the heart did not rule over His concealments,\nlest His precious things be squandered by the rashness of the self. He was a rich heir and did not suffice to administer His wealth,\nand like strangers He gave to us from His possessions in grace. And when He examined His concealments well through His signs,\nfor the salvation of our lives He hid them in mystery until the end. He chose one people and called them by His name as an heir,\nthat through His hand the treasure of His mercies might be opened for all peoples. And when the son saw that he was called by name and separated from all,\nthe rod of His calling seized him without hesitation and he prevailed over all. With the eyes of the flesh he looked at the letters, the mind was confused,\nand he was not able to perceive the movements of the self by the power of the concealments.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠ ܝܘܢܢ ܢܒܝܐ","severity":"info","text":"The superscription identifies this as the twelfth memra on Jonah, indicating a series of homilies by Narsai on the book of Jonah.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܼܥܘܼܬܼܵܐ ܕܢܝܼܢܘܵܝܹ̈ܐ","severity":"info","text":"The phrase 'at the request of the Jews' suggests a setting of Jewish-Christian debate, common in Syriac literature, where Narsai may be addressing a Jewish audience or responding to Jewish interpretations.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The term 'mystery' (razā) is a key concept in Syriac exegesis, denoting hidden spiritual meanings beneath the literal text, often typological or Christological.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܕܼܝܵܬܹܩܵܘ̈ܗܝ","severity":"info","text":"The phrase 'covenants of His testament' likely refers to the Old and New Testaments, a common Syriac expression for the two parts of the Christian Bible.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܟܲܕܼ ܛܵܒܼ ܒܲܕܸܿܩ ܥܲܠ ܟܵܣ̈ܝܵܬܹܗ","severity":"info","text":"Narsai emphasizes the hiddenness of scriptural wealth until the end times, reflecting eschatological interpretation common in Syriac tradition, where mysteries are revealed at salvation.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܪܵܐ ܕܲܚܙ̣ܵܐ","severity":"info","text":"The phrase 'when the son saw' is ambiguous; it may refer to the Jewish people as 'son' (heir) or to a specific figure like Jonah; the context suggests the chosen people failing to grasp deeper meaning.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son' (ܒܪܵܐ) is unclear: it could be the Jewish people as heir, or a prophetic figure like Jonah; the reading taken follows the context of the chosen people.","The phrase 'children of the heart' (ܫܲܒܼܪܲܝ ܠܸܒܵܐ) is ambiguous; it may refer to the immature or those lacking spiritual insight."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܣܒܲܪ ܠܹܗ ܫܲܒܼܪܵܐ ܕܕܝܼܠܹܗ ܒܲܠܚܘܿܕܼ ܐܝܼܬܼܵܘܗܝ ܥܘܬܼܪܵܐ\nܘܒܲܣܲܪ ܘܐܲܫܝܼܛ ܠܲܟܼܢܵܘܵܬܹܗ ܒܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ ܀ :ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܡܸܛܠ ܟܠܵܐ ܡܝܲܩܲܪ ܡ̣ܢ ܟܠ\nܕܗܵܘ̇ ܕܲܟܼܣܸܐ ܒܹܗ ܡܫܲܝܸܢ ܟܠܵܐ ܥܲܡ ܡ̇ܪܹܟܿܠ ܀ :ܒܗܵܕܹܐ ܐܘܼܪܚܵܐ ܕܓܲܒܼܘܼܬܼ ܥܲܡܵܐ ܪܕܵܪܘ ܐܵܦ ܟܹܐܢܹ̈ܐ\nܘܡ̣ܢ ܝܲܬܿܝܼܪܘܼ ܚܲܫܒ݂ܿܘܼܗܝ ܠܪܲܗܛܵܐ ܕܲܠܵܘܵܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܐܵܦ ܢܵܡܘܿܣܵܐ ܚܲܝܸܠ ܐܸܢܘܿܢ ܠܘܵܬܼ ܕܲܟܼܬܼܝܼ̈ܒܼܵܢ\nܘܐܲܛܸܢ ܐܸܢܘܿܢ ܒܪܸܚܡܲܬܼ ܥܲܡܵܐ ܠܡܸܣܢܵܐ ܥܲܡܡܹ̈ܐ ܀ :ܠܵܐ ܪܓܼܝܼܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܕܢܸܗܘܘܿܢ ܥܘܼܪ̈ܠܹܐ ܐܲܝܟ ܒܲܝܬܵܝܹ̈ܐ\nܕܕܲܠܡܵܐ ܢܸܦܘܿܩ ܥܲܡܵܐ ܓܲܒܼܝܵܐ ܡ̣ܢ ܝܵܪܬܿܘܼܬܹܗ ܀ :ܠܵܐ ܡܢܵܚܝܼܢ ܗ̄ܘ̣ܵܘ ܒܐܝܼܙܓܲܕܿܘܼܬܹܗ ܕܲܠܘܵܬܼ ܥܲܡܡܹ̈ܐ\nܘܣܵܗܹ̇ܕܼ ܝܵܘܢܵܢ ܕܟܲܕܼ ܐܸܫܬܲܕܲܪ ܥܪܲܩ ܘܐܸܬܿܛܲܫܝܼ ܀ :ܫܡ݂ܲܥ ܥܸܒܼܪܵܝܵܐ ܩܵܠ ܢܘܼܚܵܡܵܐ ܕܚܵܝܑܬܼ ܡܝܼ̈ܬܹܗ\nܘܐܲܟܼܪܝ ܣܲܓܿܝܼ ܕܕܲܠܡܵܐ ܚܵܐܹ̇ܝܢ ܘܡ̇ܐܹܬܼ ܥܲܡܵܐ ܀ :ܣܒܲܪܬܼܵܐ ܚܲܕܲܬܵܐ ܢܸܦܠܵܬ̤ ܒܐܸܕܼܢܵܘ̈ܗܝ ܕܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܘܐܲܚ̣ܕܹܿܗ ܓܘܼܢܚܵܐ ܒܛܸܒܵܐ ܚܲܕܼܬܼܵܐ ܕܦܘܼܢܝܵ ܥܲܡܡܹ̈ܐ ܀ :ܠ̣ܒܸܫ ܟܲܪܝܘܼܬܼܵܐ ܕܠܵܐ ܒܘܼܝܵܐܐ ܥܲܠ ܡ̇ܐ ܕܲܫܡ݂ܲܥ\nܘܲܪܢܵܐ ܕܢܸܥܪܘܿܩ ܘܠܵܐ ܢܸܫܬܲܕܲܪ ܒܐܘܪܚܵܐ ܕܚܲܢܦܹ̈ܐ ܀ :ܓܙܝܼܪܵܐ ܕܒܸܣܪܵܐ ܫܡ݂ܲܥ ܥܲܠ ܥܘܼܪ̈ܠܹܐ ܕܚܲܐܹ̈ܝܢ ܡܲܓܵܢ\nܘܲܚܠܵܦ ܢܲܚܬܵܐ ܣܕܲܩ ܪܸܥܝܵܢܹܗ ܒܝܲܕܼ ܦܘܼܠܵܓܼܵܐ ܀ :ܩ̣ܪܲܝܗܝ ܓܸܠܝܵܢܵܐ ܘܡܲܠܸܠ ܥܲܡܹܗ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܕܦܘܿܩ ܟܲܢܸܫ ܠܝܼ ܥܵܪ̈ܒܹܿܐ ܡܠܝܼ̈ܠܹܐ ܠܲܛܝܪ ܚܲܝܹ̈ܐ ܀ :ܩܘܼܡ ܦܘܿܩ ܐܲܟܼܪܸܙ ܩܵܠ ܦܘܼܪܩܵܢܵܐ ܒܹܝܬܼ ܛܲܒܿܝܼܥܹ̈ܐ\nܘܐܲܥܝܼܪ ܐܸܢܘܿܢ ܒܩܵܠ ܦܸܬܼܓܼܵܡܲܝ̈ܟ ܠܕܲܡ̈ܟܹܿܐ ܕܥܵܘܼܠܵܐ ܀","english":"He considered the wealth of his own son to be his alone,\nand he scattered and spread his nets in a foolish trap. He did not know that because of the whole burden, more than all,\nthat which he concealed in him would stir up the whole people against the Lord. In this path of the pride of the people, even the priests ran,\nand from his excess they considered the running of the people to be nothing. Even the mighty Law went to the scribes,\nand he went with the mercy of the people to help the peoples. They were not troubled that the uncircumcised would become like the house-born,\nlest the chosen people go out from their inheritance. They were not disturbed by his embassy to the peoples,\nand they testify that when he was sent, he fled and hid. The Hebrew heard the voice of the proclamation of the life of his dead,\nand he feared greatly lest he live and die with the people. The new Gospel fell into the hands of the son of the Hebrews,\nand he seized the proclamation with the new good of the salvation of the peoples. He put on the sorrow of no consolation for what he heard,\nand he rejoiced to flee and not be sent on the path of the wicked. The circumcised of flesh heard about the uncircumcised who live by magic,\nand instead of a garment, he set his mind on division. He called them openly and spoke with him secretly,\n\"Go, rebuke for me the eloquent sheep, the guardians of life. Arise, go, proclaim the voice of salvation among the wild beasts,\nand awaken with the voice of your word the sleepers of iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܒܲܪ ܠܹܗ ܫܲܒܼܪܵܐ ܕܕܝܼܠܹܗ","severity":"info","text":"The phrase 'he considered the wealth of his own son' refers to Jonah's initial refusal to prophesy to Nineveh, treating divine mission as personal property.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܸܒܼܪܵܝܵܐ","severity":"info","text":"The 'Hebrew' (Jonah) hearing the proclamation echoes Jonah 3:2-3, where Jonah is called again after his flight.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The term 'uncircumcised' (Ninevites) reflects Syriac Christian typology contrasting Jewish circumcision with Gentile conversion, central to Narsai's homily.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܒܲܪܬܼܵܐ ܚܲܕܲܬܵܐ","severity":"info","text":"The 'new Gospel' marks a structural shift from Old Testament narrative to Christian typology, aligning Jonah's mission with apostolic preaching.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܘܿܩ ܟܲܢܸܫ ܠܝܼ ܥܵܪ̈ܒܹܿܐ ܡܠܝܼ̈ܠܹܐ","severity":"info","text":"The command 'Go, rebuke for me the eloquent sheep' parallels Christ's commission to apostles in Matthew 28:19, adapting pastoral imagery.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܓܙܝܼܪܵܐ ܕܒܸܣܪܵܐ","severity":"info","text":"The 'circumcised of flesh' critiques Jewish legalism, a common trope in Syriac Christian polemic against Judaism, reflecting Narsai's audience.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the Hebrews' (Jonah or a type of Christ) is ambiguous; the text treats it as Jonah receiving the Gospel typologically.","The phrase 'the life of his dead' may refer to the resurrection of Christ or Jonah's symbolic death and rebirth; the reading here follows the typological sense."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܬܵܐ ܪܕܲܝ ܒܐܘܼܪܚܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܘܐܲܦܸܠ ܐܸܢܘܿܢ ܐܘܼܪܚܵܐ ܚܕܲܬܵܐ ܕܣܸܓܼܕܲܬܼ ܡ̇ܪܘܼܬܢܼܝ ܀ :ܬܵܐ ܙܸܠ ܫܲܝܸܢ ܪ̈ܓܼܝܼܙܹܐ ܕܲܢܦܲܩ̣ܘ ܡ̣ܢ ܒܲܝܬܵܝܘܼܬܼܝ\nܘܪܲܥܵܐ ܐܸܢܘܿܢ ܒܝܲܕܼ ܛܲܝܒܿܘܼܬܼܵܐ ܠܘܵܬܼ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܬܵܠ ܙܸܠ ܘܲܣܥܘܿܪ ܟܪ̈ܝܼܗܹܐ ܕܐܲܓܲܪܘ ܒܟܹܐܒܹ̈ܐ ܕܥܵܘ̣ܠܵܐ\nܘܲܒܼܝܲܕܼ ܡܸܠܲܝ̈ܟ ܟܐܝܼ ܒܐܸܫܵܬܸܲܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܣܲܒܼ ܠܵܟ ܣܲܡܵܐ ܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܐ ܕܟܲܣܝܘܼܬܼ ܡ̇ܪܘܼܬܼܝ\nܘܲܥܨܘܿܒܼ ܐܸܢܘܿܢ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܠܘܵܬܼ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܡܲܕܹܿܟ ܘܐܲܫܩܵܐ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܐܲܫܝܼܓܼ ܡܸܢܗܘܿܢ ܒܣܲܡ ܚܲܠܝܘܼܬܼܵܐ ܬܸܛܪܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܣܲܒܼ ܠܲܡܦܹܝܕܼܵܐ ܕܢܘܼܗܪܵܐ ܕܝܼܕܲܥܬܼܝ ܘܣܝܼܡ ܒܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܪܕܘܿܦ ܡܸܢܗܘܿܢ ܚܸܫܟܵܐ ܕܛܘܼܥܝܲܝ ܕܣܲܡܝܼ ܐܵܢܘܿܢ ܀ :ܡܲܕܸܿܟ ܐܸܢܘܿܢ ܠܲܕܼܠܵܐ ܗܵܘܢܵܐ ܒܡܸܠܚܵܐ ܕܝܼܕܲܥܬܼܝ\nܕܢܸܩܢܘܿܢ ܒܐܝܼܕܲܝ̈ܟ ܛܲܥܡܵܐ ܚܲܠܝܵܐ ܕܓܲܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܚܵܘܵܐ ܠܘܼܩܕܼܵܡ ܩܲܫܝܼܘܼܬܼ ܡܸܠܹ̈ܐ ܩܕܼܵܡ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܐܸܢܗܘ̤ ܕܚܵܫ̇ܝܼܢ ܒܲܝܲܐ ܐܸܢܘܿܢ ܒܩܵܠ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܙܲܝܸܢ ܢܲܦܫܵܟ ܒܚܹܝܠ ܥܘܼܕܼܪܵܢܵܐ ܐܲܠܵܗܵܝܵܐ\nܘܚܘܿܬܼ ܠܐܵܓ̣ܘܿܢܵܐ ܘܕܘܼܫ ܠܲܚܛܝܼܬܼܵܐ ܕܩܸܛܠܲܬ̤ ܐ̄ܢܵܫܵܐ ܀ :ܐܲܚܘܿܕܼ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܪܘܼܚܵܐ ܒܪܹܫ ܠܸܫܵܢܵܟ\nܘܲܚܪܘܿܒܼ ܥܵܘ̣ܠܵܐ ܛܪܘܼܢܵܐ ܕܲܡ̣ܪܵܕܼ ܥܲܠ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܥܩܘܿܪ ܒܸܢܝܵܢܵܐ ܕܫܸܡ ܐܲܠܵܗܹ̈ܐ ܕܲܒܼܢܵܬ̤ ܛܘܼܥܝܲܝ\nܘܣܝܼܡ ܬܵܘܕܿܝܼܬܼܵܐ ܕܚܲܕܼ ܐܲܠܵܗܵܐ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܩܘ̣ܡ ܙܸܠ ܠܐܵܬܼܘܿܪ ܡܕܝܲܢܲܬܼ ܡܲܠ̈ܟܹܿܐ ܕܡܸܪܕܲܬ̤ ܥܠܲܝ\nܘܲܚܠܵܦ ܓܹܐܪܹ̈ܐ ܫܕܼܝܼ ܒܵܗ̇ ܡܸܠܹ̈ܐ ܕܩܵܠ ܠܘܼܚܡܵܐ ܀","english":"Come, walk the path of preaching to the house of the Ninevites,\nand cast a new path of worship of my Lord before them.\nCome, go, calm the storms that burst from their house,\nand lead them by grace to repentance.\nCome, go, heal the sick who have grown weary in the pains of iniquity,\nand with your words quench the fire of their thoughts.\nTake for yourself a remedy from the treasury of the mystery of my Lord,\nand bind them with repentance to forgiveness.\nPurify their thoughts with mercy and compassion, and give them to drink,\nand sweeten from them with the balm of pleasantness the bitter taste of iniquity.\nTake the lamp of the light of knowledge and place it in their eyes,\nand drive out from them the darkness of the error that has blinded them.\nPurify for them the salt of knowledge, the poor one who is,\nso that they may taste in your hands the sweet flavor of the Creator.\nShow severity of words before deeds,\nand become a mediator for them with the voice of forgiveness.\nArm yourself with the power of divine help,\nand descend into the arena and trample the sin that has killed mankind.\nTake the sword of the word of the Spirit at the tip of your tongue,\nand destroy the iniquity that has rebelled against repentance.\nUproot the worship of the names of the gods of the paths of error,\nand place the confession of one God in the thoughts of mankind.\nArise, go to Nineveh, the city of kings who have rebelled against you,\nand instead of arrows, shoot into her words of the voice of rebuke.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܵܪܘܿܙܘܼܬܼܵܐ","severity":"info","text":"The term ܟܵܪܘܿܙܘܼܬܼܵܐ (kārozūtā) means 'preaching' or 'proclamation', often with apostolic or missionary connotations in Syriac literature.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The Ninevites (ܢܘܼܟܼܪ̈ܵܝܹܐ) refer to the inhabitants of Nineveh, the city to which Jonah was sent according to the biblical book of Jonah (Jonah 1:2; 3:3).","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܬܼܘܿܪ","severity":"info","text":"Nineveh (ܐܵܬܼܘܿܪ) was the capital of the Assyrian Empire, a historical setting for the book of Jonah, and in Syriac tradition often symbolizes pagan power and idolatry.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܪܘܼܚܵܐ","severity":"info","text":"The image of the 'sword of the word of the Spirit' (ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܪܘܼܚܵܐ) parallels Ephrem's use of martial metaphors for spiritual combat, e.g., in his Hymns on Faith.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ... ܬܵܐ ... ܬܵܠ ... ܩܘ̣ܡ","severity":"info","text":"The passage is structured as a series of imperatives (e.g., ܬܵܐ 'come', ܙܸܠ 'go', ܩܘ̣ܡ 'arise'), creating a rhetorical call to action that propels the narrative forward.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܵܐ ܗܵܘܢܵܐ","severity":"caution","text":"The phrase ܕܲܠܵܐ ܗܵܘܢܵܐ ('the poor one who is') is ambiguous; it may refer to the prophet Jonah as a humble figure or to the 'salt of knowledge' personified. The translation follows the latter reading.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܠܵܐ ܗܵܘܢܵܐ could be read as 'the poor one who is' (referring to Jonah) or as a modifier of 'salt of knowledge'; the English draft takes it as a vocative addressed to Jonah."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܩܪܝܼܗ̇ ܘܐܲܙܝܼܥܹܝܗ̇ ܒܩܵܠ ܦܸܬܼܓܼܵܡܲܝ̈ܟ ܠܡܲܠܝܲܬܼ ܚܘܼܬܼܪܵܐ\nܘܐܲܦܸܠ ܒܐܸܕܢܹܝ̈ܗ̇ ܗܦܘܼܟܼܝܵܐ ܩܲܫܝܵܐ ܗܵܐ ܡܸܬܼܪܲܗܒܵܐ ܀ :ܙܸܠ ܘܐܸܡܲܪ ܠܵܗ̇ ܕܗܵܐ ܡܲܪܥܸܠ ܐ̄ܢܵܐ ܐܲܪܥܵܐ ܬܚܘܿܬܹܟܼܝ\nܘܡܲܪܗܸܒܼ ܛܸܒܵܐ ܕܝܘܿܡ ܡܲܦܘܼܠܬܹܿܟܼܝ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀ :ܫ̣ܡܲܥ ܒܲܪ ܡܲܬܲܝ ܩܵܠܵܐ ܕܡܲܟܼܪܸܙ ܗܦܘܼܟܼܝܵܐ ܩܲܫܝܵܐ\nܘܬܼܘܼܒܼ ܐܸܬܼܥܲܣܲܩ ܠܡܸܪܕܼܵܐ ܒܐܘܼܪܚܵܐ ܕܲܠܘܵܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܚܵܪ̣ ܒܲܚܢܵܢܵܐ ܕܲܡܫܲܕܿܪܵܢܹܗ ܕܙܵܟܹ̇ܐ ܠܪܘܼܓܼܙܹܐ\nܘܲܪܢܵܐ ܕܕܲܠܡܵܐ ܢܹܐܡܲܪ ܡܸܠܹ̈ܐ ܘܠܵܐ ܢܸܬܼܗܲܝܡ̈ܢܵܢ ܀ :ܝܵܕܲܥ ܐ̄ܢܵܐ ܠܲܡ ܕܲܡܪܲܚܡܵܢ ܐܲܢ̄ܬܿ ܘܚܵܐܹ̇ܝܢ ܥܵܘ̣ܠܵܐ\nܘܲܡܫܲܚܠܸܦ ܠܵܗ̇ ܠܩܲܫܝܘܼܬܼ ܪܘܼܓܼܙܵܐ ܚܘܼܒܵܟ ܪܲܒܵܐ ܀ :ܘܕܐܹܙܲܠ ܐܲܟܼܪܸܙ ܩܵܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܠܐܵܬܘܿܪ̈ܵܝܹܐ\nܡܸܬܿܕܿܓܼܠ ܐ̄ܢܵܐ ܕܠܵܐ ܣܵܥܲ݁ܪ ܐܲܢ̄ܬܿ ܠܦܘܼܬܼ ܠܘܼܚܵܡܲܝ̈ܟ ܀ :ܬܪܹܝܢ ܦܘܼܠܵܓܼܵܐ ܣܵܓ̇ܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܠܐܘܼܪܚܵܐ ܒܐܲܦܲܝ̈ ܝܵܘܢܵܢ\nܕܠܵܐ ܢܸܬܿܕܿܓܲܠ ܘܕܲܠܡܵܐ ܢܸܦܘܿܩ ܥܲܡܵܐ ܓܲܒܼܝܵܐ ܀ ܒܫܘܼܠܵܡ ܐܘܼܪܚܹܗ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܡܸܫܬܲܕܪܵܢܵܐ:\nܬܒܲܥܬܼܵܐ ܕܥܲܡܹܗ ܘܦܘܼܠܵܓܼ ܡܸܠܵܘ̈ܗܝ ܡܣܲܪܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܓ̣ܒܼܵܐ ܠܹܗ ܥܪܘܼܩܝܵܐ ܕܠܵܐ ܢܸܫܬܲܕܲܪ ܒܐܘܼܪܚܵܐ ܕܥܲܡܡܹ̈ܐ\nܕܕܲܠܡܵܐ ܢܸܫܪܹܐ ܣܝܵܓܼ ܢܵܡܘܿܣܵܐ ܒܝܲܕܼ ܡܹܐܙܲܠܬܹܿܗ ܀ :ܩ̣ܵܡ ܠܹܗ ܝܵܘܢܵܢ ܕܢܸܥܪܘܿܩ ܢܸܛܫܹܐ ܡ̣ܢ ܝܵ̇ܕܲܥ ܟܠ\nܘܢܸܥܡܲܪ ܒܐܲܬܼܪܵܐ ܕܠܵܐ ܫܵܡܲ݁ܪ ܒܹܗ ܩܵܒܠ ܓܸܠܝܵܢܹ̈ܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܥܪܘܼܩܝܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܥܪ݂ܲܩ ܟܵܪܘܿܙܵܐ\nܐܲܬܼܪܵܐ ܚܲܠܸܦ ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܕܠܵܐ ܢܸܫܬܲܕܲܪ ܀","english":"Call her and rouse her with the sound of your words to fill the harbor, and cast into her ears a harsh repentance, behold, hastily. Go and say to her: Behold, the earth trembles beneath you, and the day of your destruction hastens for all peoples. Hear, son of Matthew, the voice that proclaims a harsh repentance, and again he strove to flee on the path toward the peoples. Behold the sending of the one who conquers wrath, and perhaps he will speak words and not be believed. I know, Lord, that you are merciful and pity the wicked, and your great love changes the harshness of wrath. And that he might go and proclaim mighty tidings to the Assyrians, I fear that you will not accomplish according to your will. Two divisions, much of the way, on the face of the sea, lest he be deceived and perhaps go out with the chosen people. At the end of his journey, the messenger was found weeping. The mourning of his people and the division of his words he would recount to him. He chose flight so as not to be sent on the path of the peoples, lest the boundary of the law be loosed by his going. The sea rose up that he might flee and hide from the All-Knowing, and dwell in a place that does not keep revelations. It was not flight from God that the preacher fled; he changed place in this world so as not to be sent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܦܘܼܟܼܝܵܐ","severity":"info","text":"The Syriac term ܗܦܘܼܟܼܝܵܐ (həp̄āḵāyā) means 'repentance' or 'conversion', a key concept in Narsai's homiletic theology, often linked to the Ninevites' story.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵܘܢܵܢ","severity":"info","text":"The name ܝܵܘܢܵܢ (Yawṯāṯ) refers to Jonah, the prophet sent to Nineveh. The passage echoes Jonah 1:3 (Jonah's flight) and 3:1–3 (the second call).","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܬܘܿܪ̈ܵܝܹܐ","severity":"info","text":"The term ܐܵܬܘܿܪ̈ܵܝܹܐ (ʾĀṯōrāyē) designates the Assyrians, the historical inhabitants of Nineveh, central to the Jonah narrative as the recipients of the prophetic message.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܦܘܼܠܵܓܼܵܐ","severity":"info","text":"The phrase 'two divisions' (ܬܪܹܝܢ ܦܘܼܠܵܓܼܵܐ) marks a structural pivot: the narrative shifts from divine command to Jonah's internal conflict and attempted flight, a common homiletic device in Narsai.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܪܘܼܩܝܵܐ","severity":"info","text":"Jonah's flight (ܥܪܘܼܩܝܵܐ) parallels the theme of prophetic reluctance found in other Syriac works, such as the Book of the Bee, where prophets resist their call.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܒܲܩܹܐ","severity":"caution","text":"The reading ܡܸܬܼܒܲܩܹܐ (mettəbaqqē) is ambiguous: it could mean 'was found weeping' (as in the draft) or 'was sought after'. The context of mourning supports the former, but the latter is possible.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܸܬܼܒܲܩܹܐ could be read as 'was found weeping' or 'was sought after'; the draft takes the former, but the latter is grammatically possible.","The identity of 'the chosen people' (ܥܲܡܵܐ ܓܲܒܼܝܵܐ) is unclear: it may refer to the Israelites or a specific group within the Ninevites."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܲܒܼܟܼܠ ܐܝܼܬܼܵܘܗܝ ܚܹܝܠ ܒܵܪܘܿܝܵܐ\nܘܠܵܐ ܡܸܬܿܛܲܫܹܐ ܡ̣ܢ ܐܲܠܵܗܵܐ ܥܒܼܵ݁ܕܵܐ ܕܐܝܼܕܵܘ̈ܗܝ ܀ :ܐܲܬܼܪܵܐ ܫܲܚܠܸܦ ܠܦܘܼܬܼ ܒܘܼܕܵܩܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܟܲܕܼ ܣܵܒܼܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܒܲܝܗܘܼܕܼ ܒܲܠܚܘܿܕܼ ܫܪܹܝܢ ܓܸܠܝܵܢܹ̈ܐ ܀ :ܪܢܵܐ ܒܲܪ ܡܲܬܲܝ ܕܐܸܢܗܘ̤ ܕܡܲܪܚܸܩ ܡܗܡܸܐ ܡܼܢܹܗ\nܘܠܵܐ ܬܘܼܒܼ ܫܵܡܲ݁ܪ ܩܵܠ ܓܸܠܝܵܢܹ̈ܐ ܕܡܹܐܙܲܠ ܠܐܵܬܼܘܼܪ ܀ :ܓ̣ܒܼܵܐ ܠܹܗ ܐܘܼܪܚܵܐ ܒܚܲܡܵܐ ܪܲܓܼܝܵܐ ܠܬܲܪܫܝܼܫ ܐܲܬܼܪܵܐ\nܕܟܼܡܵܐ ܕܡܲܒܼܟܕ ܡܲܪܚܸܡ ܡܸܢܹܗ ܩܵܠ ܒܵܪܘܿܝܵܐ ܀ :ܐܸܓܲܪ ܐܸܠܦܵܐ ܕܠܵܐ ܢܸܬܿܬܿܓܲܪ ܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ\nܘܲܫܒ݂ܲܩ ܐܲܬܼܪܹܗ ܕܠܵܐ ܢܸܬܼܚܢܘܼܢ ܥܲܡܡܹ̈ܐ ܠܥܲܡܵܐ ܀ :ܥܪ݂ܲܩ ܡ̣ܢ ܝܲܒܼܫܵܐ ܕܠܵܐ ܢܸܬܼܪܲܓܸܐ ܠܸܒܵܐ ܕܥܘܼܪ̈ܠܹܐ\nܘܲܪܕܼܵܐ ܒܚܲܡܵܐ ܕܠܵܐ ܢܸܬܿܕܓܲܠ ܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܀ :ܢܚܸܬܼ ܥܵܪܘܿܩܵܐ ܠܐܹܠܦܵܐ ܘܲܕܼܡܸܟ ܡ̣ܢ ܟܲܪܝܘܼܬܹܗ\nܘܲܢܦܲܩ̣ ܪܸܡܙܵܐ ܐܲܝܟ ܐܝܼܙܓܲܕܼܵܐ ܘܫܲܓܼܫܹܗ ܠܚܲܡܵܐ ܀ :ܗܘ̤ܵܬܼ ܥܲܠܥܠܵܐ ܐܲܝܟ ܨܲܝܵܕܼܵܐ ܘܦܸܪܣܲܬ̤ ܢܸܫܒܹܿܝ̈ܗ̇\nܘܲܢܦ݂ܲܠ ܝܵܘܢܵܢ ܥܲܡ ܡܲܠܵܚܹ̈ܐ ܒܦܲܚܹ̈ܐ ܕܡܲܝܵ̈ܐ ܀ :ܒܫܲܒܼܛܵܐ ܕܪܘܼܚܵܐ ܡܢܲܓܸܿܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܪܸܡܙܵܐ ܠܝܲܡܵܐ\nܘܥܲܠ ܡ̇ܢ ܛܲܫܝܼܬܿ ܥܲܒܼܕܵܐ ܥܪܝܼܩܵܐ ܡ̣ܢ ܝܵ̇ܕܲܥ ܟܠ ܀ :ܡ̣ܚܵܐ ܠܫܲܬܿܝܼܩܹ̈ܐ ܘܐܲܙܝܼܥ ܐܸܢܘܿܢ ܥܲܠ ܡܲܠܵܠܹ̈ܐ\nܘܐܲܠܸܦܘ ܚܲܪ̈ܫܹܐ ܠܲܡܠܝܼܠܘܼܬܼܵܐ ܥܲܡ ܒܵܪܘܿܝܵܐ ܀ :ܪܘܼܚܵܐ ܘܡܲܝܵ̈ܐ ܫܚ݂ܲܩܘ ܠܲܚܕܼܵܕܹ̈ܐ ܡܸܛܠ ܝܵܘܢܵܢ\nܕܲܢܨܘܼܕܘܼܢܵܝܗܝ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ ܕܲܠܘܵܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܫܓܼܝܼܫ ܗ̄ܘ̣ܵܐ ܝܲܡܵܐ ܥܲܠ ܒܲܪ ܡܲܬܲܝ\nܟܲܕܼ ܒܵܥܹ̇ܝܢ ܠܹܗ ܓܲܠܠܹ̈ܐ ܪ̈ܗܝܼܒܹܐ ܕܐܲܚܟܵܐ ܡܣܲܬܲܪ ܀","english":"He knew, for in all his might the Creator was, and nothing is hidden from God, the work of his hands. He changed the place toward the harbor of repentance, while he supposed that only in Judah revelations were revealed. Jonah, son of Amittai, who had been one who distances himself from his own people, and no longer heeded the voice of revelations to go to Nineveh. He chose a path by sea, trusting to go to the place of Tarshish, so that he might flee far from the voice of the Creator. He hired a ship that was not to be steered for the salvation of peoples, and he abandoned his place that was not to be stirred for the peoples toward the people. He fled from the dry land so that the heart of the uncircumcised might not be calmed, and he embarked on the sea so that the sound of his words might not be betrayed. The fugitive descended into the ship and slept from his weariness, and a sign went forth like a messenger and disturbed the sea. A storm arose like a hunter and spread its nets, and Jonah fell in with the sailors in the snares of the waters. With the rod of the wind he was guiding the sign for the sea, and upon what would the fleeing deed be hidden from the one who knows all? He struck the silent and stirred up a sign upon the speakers, and the deaf taught speech with the Creator. Wind and water contended with each other because of Jonah, whose hunters were for the proclamation to the peoples. Outside of order the sea was disturbed over the son of Amittai, as the mighty waves sought him who was hidden there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"The Syriac phrase ܒܲܪ ܡܲܬܲܝ (bar Mattay) means 'son of Amittai,' identifying Jonah by his patronymic, as in 2 Kings 14:25 and Jonah 1:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐܵܬܘܼܪ","severity":"info","text":"The reference to Nineveh (ܢܝܼܢܘܹܐ) as the destination of Jonah's mission echoes Jonah 1:2, where Jonah is commanded to go to Nineveh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܪܫܝܼܫ","severity":"info","text":"Tarshish (ܬܲܪܫܝܼܫ) is the port city Jonah attempts to flee to, as in Jonah 1:3. In Syriac tradition, it is often identified with Tarsus in Cilicia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Jonah's flight, describing his decision to sail to Tarshish and the subsequent storm, following the sequence of Jonah 1:3-4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܘܼܚܵܐ ܘܡܲܝܵ̈ܐ","severity":"info","text":"The personification of wind and water contending (ܫܚ݂ܲܩܘ) over Jonah parallels the storm in Jonah 1:4, where God hurls a great wind, and the sea becomes tempestuous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The term 'uncircumcised' (ܥܘܼܪ̈ܠܹܐ) reflects Narsai's polemical context, designating non-Christian peoples (likely Ninevites) as Gentiles, a common Syriac Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܲܢܒܼܝܼܘܼܬܼܵܐ (repentance) could also be read as 'conversion' in a Christian sense; the translation 'repentance' is retained for consistency with the biblical narrative.","The identity of 'the silent' and 'the speakers' in the storm scene is ambiguous; they may refer to the sailors and the storm, or to Jonah and God."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܡܲܚܫܘܼܠܵܐ ܠܲܕܼܟܼܠ ܝܵܘܡܝܼ̈ܢ\nܘܲܡܫܲܓܼܢܝ ܗ̄ܘ̣ܵܐ ܪܲܗܛܵܐ ܕܐܘܼܪܚܹܗ ܡ̣ܢ ܕܲܥܝܵܕܼܵܐ ܀ :ܠܵܘ ܥܲܠ ܟܠܹܗ ܝܲܨܹܗ ܕܝܲܡܵܐ ܡܬܼܝܼܚ ܗ̄ܘ̣ܵܐ ܢܸܓܼܕܵܐ\nܚܕܼܵܪܲܝ ܐܸܠܦܹܐ ܕܝܵܘܢܵܢ ܒܲܠܚܘܿܕܼ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܸܬܼܚܵܘܸܐ ܗ̄ܘ̣ܵܐ ܒܲܝܢܵܬܼ ܓܲܠܹ̈ܐ\nܕܟܲܕܼ ܢܝܼܚ ܝܲܡܵܐ ܫܓܼܝܼܫ ܥܲܠ ܝܵܘܢܵܢ ܘܲܒܼܗܝܼܠ ܥܲܠ ܟܠ ܀ :ܐܹܝܘ ܦܘܼܩܕܵܢܵܐ ܕܝܲܗ̄ܒܼ ܒܘܼܝܵܢܵܐ ܠܲܕܠܵܐ ܪ̈ܓܼܫܹܐ\nܘܲܫܓܲܫ ܐܸܢܘܿܢ ܥܲܠ ܡܠܵܠܵܐ ܕܲܒܼܥ̣ܵܐ ܕܢܸܫܬܿܘܿܩ ܀ :ܐܹܝܘ ܠܫܲܬܿܝܼܩܹ̈ܐ ܓܠܝܼܙܲܝ ܗܵܘܢܵܐ ܟܡܵܐ ܐܸܬܼܚܲܟܲܡܘ\nܕܦܸܠܓܵܐ ܒܗܝܼܠܝܼܢ ܘܦܸܠܓܵܐ ܫܓܼܝܼܫ ܠܒܲܪ ܡ̣ܢ ܛܟܼܣܵܐ ܀ :ܒܗܝܼܠ ܗ̄ܘ̣ܵܐ ܝܲܡܵܐ ܥܲܠ ܡܲܠܚܹ̈ܐ ܟܲܕܼ ܪܵܕܹܝܢ ܗ̄ܘ̣ܵܘ\nܘܡܸܬܼܡܲܪܡܲܪ ܗ̄ܘ̣ܵܐ ܒܩܲܫܝܘܼܬܼ ܓܲܠܠܹ̈ܐ ܒܕܼܘܼܟܲܬܼ ܝܵܘܢܵܢ ܀ :ܢܝܼܚ ܗ̄ܘ̣ܵܐ ܐܵܐܲܪ ܘܫܲܠܹܝܢ ܓܲܠܹ̈ܐ ܘܪܵܕܹܝܢ ܟܠܢܵܫ\nܘܐܸܠܦܹܗ ܕܝܵܘܢܵܢ ܡܸܫܬܲܚܩܵܐ ܗ̄ܘ̣ܵܬܼ ܡ̣ܢ ܥܲܠܥܵܠܐ ܀ :ܣܝܵܓܹܗ ܕܪܸܡܙܵܐ ܦܲܠܓܹܿܗ ܠܝܲܡܵܐ ܥܲܠ ܡܲܠܵܚܹ̈ܐ\nܘܲܚܙ̣ܵܘ ܬܲܗܪܵܐ ܕܟܲܕܼ ܢܝܼܚ ܟܠܹܗ ܫܓܼܝܼܫ ܥܲܠ ܝܵܘܢܵܢ ܀ :ܡܢܵܬܹܗ ܕܝܲܡܵܐ ܡܸܬܼܢܲܓܿܕܵܐ ܗ̄ܘ̣ܵܬܼ ܒܥܲܪ̈ܩܹܐ ܕܪܸܡܙܵܐ\nܘܥܲܕܼ ܥܵܒܲܪ ܗ̄ܘ̣ܵܘ ܢܸܓܼܕܵܐ ܕܪܘܼܚܵܐ ܬܚܘܼܡܹܗ ܕܪܸܡܙܵܐ ܀ :ܡܲܚܸܬܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܐܸܠܦܵܐ ܠܥܘܼܡܩܵܐ ܘܠܵܐ ܡܸܬܿܬܿܒܼܪܵܐ\nܘܡܲܣܸܩ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܐܲܦܲܝ̈ ܝܲܡܵܐ ܘܠܵܐ ܡܸܬܼܗܲܦܟܼܵܐ ܀","english":"The thought did not cease from all his days, and the course of his way was changed from its custom. Not over the whole face of the sea was the rope stretched, but only around the ship of Jonah was the wonder displayed. A great marvel was shown in the midst of the waves, for when the sea was calm, it was disturbed over Jonah and troubled over all. What command gave rest to the senseless ones, and troubled the mind of the one who sought to be silent? How much did the silent ones learn, half in their strength and half disturbed beyond measure? The sea was strong over the sailors when they were sailing, and it was agitated in the harshness of the waves in the place of Jonah. The air was calm and the waves were still, and everything was sailing, and Jonah’s ship was being tossed by the wind. The boundary of the sign divided the sea for the sailors, and they saw the marvel that when all was calm, it was disturbed over Jonah. The course of the sea was displayed in the signs of the sign, and while they were crossing, the rope of the wind was stretched to the limit of the sign. It brought the ship down to the depth and it was not broken, and it brought it up to the face of the sea and it was not overturned.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܚܫܘܼܠܵܐ","severity":"info","text":"The Syriac term ܡܲܚܫܘܼܠܵܐ (maḥšūlā) means 'thought' or 'reflection', but here it likely refers to Jonah's persistent intention to flee, which the text says did not cease.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The word ܪܸܡܙܵܐ (remzā) is a key term in Narsai's exegesis, often meaning 'sign' or 'type', here referring to the divine sign that isolates Jonah's ship from the rest of the sea.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's description of the sea being calm everywhere except around Jonah's ship is a poetic elaboration of the biblical account (Jonah 1:4), emphasizing divine intervention through a localized miracle.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of antitheses: calm vs. disturbance, silence vs. agitation, depth vs. surface, highlighting the paradoxical nature of the sign.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a ship being tossed while the surrounding sea is calm appears in other Syriac poetic treatments of Jonah, such as in Ephrem's Hymns on Jonah, though Narsai develops it with greater detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܹܝܘ","severity":"caution","text":"The Syriac ܐܹܝܘ (ʾayw) at the start of two lines is an interjection ('how?') that the English draft renders as 'What' and 'How much', but the rhetorical force is ambiguous; it may imply wonder or bewilderment.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܦܸܠܓܵܐ ܒܗܝܼܠܝܼܢ ܘܦܸܠܓܵܐ ܫܓܼܝܼܫ ('half in their strength and half disturbed') is ambiguous: it may refer to the sailors or to the silent ones (the waves), and the exact sense of 'strength' vs. 'disturbance' is unclear."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܙܗܝܼܪ ܒܵܗ̇ ܪܸܡܙܵܐ ܘܲܡܢܲܓܸܿܕܼ ܠܵܗ̇ ܫܲܒܼܛܵܐ ܕܪܘܼܚܵܐ\n:ܘܣܵܠ̇ܩܵܐ ܠܪܵܘܡ̇ܐ ܘܢܵܚ̇ܬܵܐ ܠܥܘܼܡܩܵܐ ܘܠܵܐ ܡ̇ܘܒܸܿܕܼ ܠܵܗ̇\n:ܒܢܓܼܕܐ ܕܐܸܠܦܹܗ ܒܠܲܥ̣ܘ ܡܲܠܵܚܹ̈ܐ ܒܢܸܓܼܵܕܹܿܐ ܩܫܲܝܵ̈̄ܐ\nܘܲܦܣܲܩ̣ܘ ܣܲܒܼܪܵܐ ܕܠܵܐ ܡܸܬܼܩܲܨܝܢ ܡ̣ܢ ܡܲܚܫܘܼܠܹ̈ܐ ܀ :ܡ̣ܠܲܟܼܘ ܠܲܚܕܼܵܕܹ̈ܐ ܕܟܼܠܢܵܫ ܢܸܓܼܥܹܐ ܠܘܵܬܼ ܐܲܠܵܗܹܗ\nܕܕܼܵܡ ܢܸܬܼܦܲܨܘܿܢ ܡ̣ܢ ܡܲܚܫܘܼܠܹ̈̄ܐ ܘܢܸܚܙܘܿܢ ܚܲܝܹ̈ܐ ܀ :ܪܲܒܿ ܡܲܠܚܹ̈ܐ ܠܝܵܘܢܵܢ ܐܲܥܝܼܪ ܕܩܘܼܡ ܐܸܬܼܟܲܫܲܦ\nܘܨܲܠܵܐ ܘܲܒܼܥܝܼ ܡ̣ܢ ܐܲܠܵܗܵܟ ܕܲܟܼܒܲܪ ܢܢܝܼܚܲܢ ܀ :ܒܝܘܼܩܪܵܐ ܕܫܸܢܬܼܵܐ ܛܒ݂ܲܥ ܗ̄ܘ̣ܵܐ ܝܵܘܢܵܢ ܒܐܼܫܬܵܗ̇ ܕܐܸܠܦܹܗ\nܘܠܵܐ ܐܲܪܓܸܿܫ ܗ̄ܘ̣ܵܐ ܒܢܸܓܼܕܹܿܗ ܕܝܼܡܵܐ ܕܡܸܛܠܵܬܹܗ ܀ :ܩܵܡ̣ ܥܵܪܘܿܩܵܐ ܘܲܚ̣ܙܵܐ ܕܲܫܓܼܝܼܫ ܝܲܡܵܐ ܒܓܲܠܠܹ̈ܐ\nܘܕܼܵܢ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܕܡܸܛܠܵܬܹܗ ܗܘ̤ܵܐ ܡܲܚܫܘܼܠܵܐ ܀ :ܠܵܐ ܨܲܠܝܼ ܗ̄ܘ̣ܵܐ ܥܲܡ ܡܲܠܵܚܹ̈ܐ ܕܢܸܫܠܹܐ ܝܲܡܵܐ\nܕܝܼܕܲܥ ܕܐܲܣܟܸܿܠ ܘܐܸܢ ܡܸܬܼܟܲܫܦ ܠܵܐ ܡܸܬܼܩܲܒܲܠ ܀ :ܫܬܸܩ ܕܲܢܨܲܠܹܐ ܐܲܝܟ ܦܵܪܘܿܫܵܐ ܕܫܵܛ̣ ܦܘܼܩܕܵܢܵܐ\nܕܐܵܦܸܢ ܩܵܪܹܐ ܠܵܐ ܥܵܢܹ̇ܐ ܠܹܗ ܗܵܘ̇ ܕܐܲܫܝܼܛܹܗ ܀ :ܚ̣ܙܵܘ ܡܲܠܵܚܹ̈ܐ ܕܡ̣ܢ ܝܲܬܿܝܼܪܘܼ ܗܘ̤ܵܬܼ ܒܵܥܘܼܬܼܵܐ\nܘܲܢܣ݂ܲܒܼܘ ܡܸܠܟܵܐ ܕܢܸܒܼܨܘܿܢ ܥܵܘ̣ܠܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܚܛܵܗܵܐ ܚܲܫܒ݂ܿܘܼܗܝ ܫܚܵܩܹܗ ܕܝܲܡܵܐ ܕܲܚܕܼܵܪܲܝܗܘܿܢ\nܕܲܚܙ̣ܵܘ ܕܲܒܼܗܝܼܠ ܘܲܠܗܘܿܢ ܪܵܕܹܐ ܐܲܝܟ ܣܵܪܘܿܚܵܐ ܀ :ܒܢܸܓܼܕܹܿܗ ܕܝܲܡܵܐ ܩܢ̣ܵܘ ܒܘܼܝܵܢܵܐ ܘܲܦܪܲܫ̣ܘ ܘܝܼܕܲܥܘ̣\nܕܡܸܛܠ ܥܵܘ̣ܠܵܐ ܫܓܲܫ ܡܲܚܫܘܼܠܵܐ ܠܦܸܠܓܹܿܗ ܕܝܲܡܵܐ ܀ :ܪܲܒܵܐ ܗܘ̤ܵܐ ܠܗܘܿܢ ܡܲܫܒܼܵܐ ܕܪܘܼܚܵܐ ܘܚܲܟܸܿܡ ܐܸܢܘܿܢ\nܪܢܵܘ̣ ܒܲܝܢܲܝܗܘܿܢ ܕܐܲܝܢܵܐ ܕܐܲܣܟܸܿܠ ܢܸܓܼܠܹܐ ܚܛܵܗܹܗ ܀","english":"The sign was vigilant over it, and the rod of the wind made it known;\nit ascended to the height and descended to the depth, and did not destroy it.\nIn the midst of the ship, the sailors were wearied with hard labors,\nand they lost hope, which cannot be cut off by troubles. They said to one another, \"Everyone has turned to his God,\nthat he might be delivered from troubles and see life.\" The chief of the sailors said to Jonah, \"Arise, beseech,\npray and ask of your God, that he might calm the storm.\" In the heaviness of the hour, Jonah sank into the hull of his ship,\nand he did not perceive the course of the sea, which was because of him. The fugitive arose and saw that the sea was agitated with waves,\nand he knew that his thoughts were because of him, the trouble. He did not pray with the sailors, that the sea might be calmed,\nfor he knew that he had sinned, and if he besought, he would not be received. He was silent, as one who prays, like a helmsman who steers the command,\nso that if he calls, the one who cast him out will not hear him. The sailors saw that from him the petition had become excessive,\nand they took counsel to commit a crime regarding the outcome of their affairs. They considered his sin to be the abyss of the sea around them,\nfor they saw that it was hastening and pursuing them like a pursuer. In the course of the sea, they raised a cry and discerned and knew\nthat because of the crime, the trouble was disturbing the half of the sea. Great was for them the reproach of the wind, and they became wise;\nthey saw between them that the one who had sinned had revealed his sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܒܼܛܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'rod of the wind' (šabbaṭā d-rūḥā) is a poetic image for a storm or divine agency; Narsai uses it to personify the tempest as an instrument of God's will.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonah 1:4-5","severity":"info","text":"The sailors' loss of hope and their advice to Jonah to pray echoes Jonah 1:4-5, where the mariners cry to their gods and rouse Jonah. Narsai expands the biblical scene with psychological detail.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܵܚܹ̈ܐ","severity":"info","text":"The sailors (mallāḥē) are stock figures in Syriac verse homilies, representing worldly wisdom or panic. Narsai contrasts their communal prayer with Jonah's isolated silence.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the external marvel of the storm to the sailors' internal crisis and Jonah's withdrawal, marking a structural pivot from divine action to human reaction.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jonah as fugitive","severity":"info","text":"Narsai calls Jonah 'the fugitive' (ʿārōqā), a term not in the biblical text but common in Syriac exegesis, emphasizing his flight from divine command and moral responsibility.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܨܲܠܹܐ","severity":"caution","text":"The phrase 'as one who prays' (d-ʿaṣallē) is ambiguous: it may mean Jonah feigns prayer or that his silence is itself a form of prayer. The Syriac allows both readings.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as one who prays' (d-ʿaṣallē) could indicate either feigned prayer or silent prayer; the translation adopts the latter.","The 'crime' (ʿawlā) the sailors contemplate is unspecified; it may refer to throwing Jonah overboard or abandoning him."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܒܟܼܘܼܪܵܐ ܕܦܸܨܹ̈ܐ ܒܩܵܘ̣ ܠܲܚܕܼܵܕܹ̈ܐ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ\nܕܢܹܐܬܸܐ ܠܓܸܠܝܵܐ ܢܸܟܼܠܵܐ ܕܲܟܼܣܸܐ ܒܓܼܵܘ ܪܸܥܝܵܢܵܐ ܀ :ܐܲܪܡܝܼܘ ܦܸܨܹ̈ܐ ܕܲܢ̈ܒܲܕܿܩܵܢ ܗ̣̄ܘܲܝ̈ ܡܲܢ̣ܘ ܕܲܚ̣ܛܵܐ\nܘܢܸܬܸܿܠ ܕܝܼܢܵܐ ܚܠܵܦ ܣܲܟܼܠܘܼܬܹܗ ܕܲܫܓܲܫ ܝܲܡܵܐ ܀ :ܢܚܸܬܼ ܦܘܼܩܕܵܢܵܐ ܠܡܸܨܥܲܬܼ ܦܸܨܹ̈ܐ ܘܒܼܚܲܪ ܐܸܢܹܝܢ\nܘܣܸܠܩܲܬ̤ ܦܸܨܬܹܗ ܕܲܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ ܩܕܼܵܡ ܡܠܵܚܹ̈ܐ ܀ :ܘܫܲܐܸܠܘ ܥܘܼܪ̈ܠܹܐ ܠܲܓܼܙܝܼܪ ܦܲܓܼܪܵܐ ܕܡ̇ܢܵܘ̇ ܕܲܥܒ݂ܲܕܿܬܿ\nܓܠܝܼ ܣܘܼܥܪ̈ܵܢܲܝܟ ܘܐܸܡܲܪ ܥܲܡܵܟ ܘܚܵܘܵܐ ܐܲܬܼܪܵܟ ܀ :ܦܲܢܝܼ ܝܵܘܢܵܢ ܠܘܵܬܼ ܡܵܠܵܚܹ̈ܐ ܕܥܸܒܼܪܵܝܵܐ ܐ̄ܢܵܐ\nܘܥܲܒܼܕܵܐ ܐܝܼܬܿܝܼ ܠܐܲܠܵܗ ܟܠܵܐ ܕܬܲܩܸܢ ܟܠܵܐ ܀ :ܡ̣ܢ ܠܲܐܠܵܗܵܐ ܝܵ̇ܕܲܥ ܟܠܵܐ ܥ̣ܪܩܹܬܼ ܘܲܛܫܹ̇ܝܬܼ\nܘܨܵܕܢܝ ܪܸܡܙܹܗ ܒܢܸܫܒܵܐ ܩܲܫܝܵܐ ܕܡܲܝ̈ܵܐ ܪ̈ܦܲܝܵܐ ܀ :ܐܘܿ ܟܵܪܘܿܙܵܐ ܕܲܒܼܥܵܐ ܕܢܲܛܫܹܐ ܟܵܪܘܿܙܘܼܬܹܗ\nܘܒܲܕܹܿܩ ܘܲܓܼܠܵܗ̇ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܠܕܸܚܠܲܬܸ ܡ̇ܪܹܗ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܸܫܬܲܕܲܪ ܗ̄ܘ̣ܵܐ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܕܢܹܐܙܲܠ ܢܲܟܼܪܸܙ ܚܲܕܼ ܐܲܠܵܗܵܐ ܠܒܼܘܼܛܵܠ ܛܘܼܥܝܲܝ ܀ :ܥܪ݂ܲܩ ܡ̣ܢ ܥܲܡܵܐ ܘܨܵܕܘܼܗܝ ܥܲܡܡܹ̈ܐ ܠܣܵܢܹܐ ܥܲܡܡܹ̈ܐ\nܘܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܗܘ̤ܵܐ ܟܵܪܘܿܙܵܐ ܠܥܲܡܡܹ̈ܐ ܕܲܣܢ̣ܵܐ ܀ :ܠܚܲܕܼ ܠܲܡ ܡܵܪܝܵܐ ܕܐܲܚܝܼܕܼ ܟܠܵܐ ܠܹܗ ܕܵܚܹ̇ܠ ܐ̄ܢܵܐ\nܘܗܘ̤ܝܘܼ ܡܲܕܿܒܲܪ ܝܲܡܵܐ ܘܝܲܒܸܫܵܐ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ ܀ :ܝ̄ܠܸܦ̣ܘ ܗ̄ܘ̣ܵܘ ܥܘܼܪ̈ܠܹܐ ܡ̣ܢ ܥܸܒܼܪܵܝܵܐ ܕܥܲܒܼܕܵܐ ܛܵܒܼܵܐ\nܡ̣ܢ ܐܲܠܵܗܵܐ ܝܵ̇ܕܲܥ ܟܠܵܐ ܥܪ݂ܲܩ ܘܐܸܬܿܛܲܫܝܼ ܀ :ܕܚܸܓܘ ܡܲܠܵܚܹ̈ܐ ܕܲܚ̣ܙܵܘ ܬܲܗܪܵܐ ܕܡܸܛܠ ܝܵܘܢܵܢ\nܘܲܒܼܥܵܘ ܕܢܸܦܢܘܿܢ ܠܐܲܦܲܝ̈ ܝܲܒܼܫܵܐ ܘܠܵܐ ܫܒܲܩ̣ ܝܲܡܵܐ ܀","english":"In the hollow of the planks they clung to one another like sailors who had come to the revealed, the whole of the hidden within the thought. They cast the planks that were like wings of a bird, the oar of the ship, and gave ransom for its folly that had troubled the sea. The command descended to the midst of the planks, and the fire was examined, and the plank of the Hebrew rose up before the sailors. And the uncircumcised asked the circumciser of the body of the ship, \"What have you done? Reveal your deeds, and tell your people, and show your place.\" The Hebrew turned his face toward the sailors, saying, \"I have no deed for God, but all is for him to establish all.\" \"From God who knows all, I fled and hid myself, and I feared his sign in the harsh rod of the yielding waters.\" O herald of the sea who would hide his proclamation, and he searched and revealed it when he did not wish the fear of his Lord. In this, the sign was sent to the house of the sailors, that he might go and proclaim one God to the confusion of their error. He fled from the people, and the nations pursued him to the end of the nations, and when the herald did not wish for the nations of the end, \"To one Lord who holds all, let man fear, and he governs the sea and the dry land according to his will.\" The uncircumcised learned from the Hebrew that the good deed is from God who knows all: he fled and was hidden. The sailors feared when they saw the wonder that was because of the Hebrew, and they sought to flee to the face of the dry land, but the sea did not release them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܸܨܹ̈ܐ","severity":"info","text":"The Syriac term ܦܸܨܹ̈ܐ (planks) is a key image in Narsai's homily, referring both to the ship's timbers and, metaphorically, to the sailors' desperate clinging.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The term ܥܘܼܪ̈ܠܹܐ (uncircumcised) is used here for the pagan sailors, reflecting a standard Syriac Christian designation for non-Jews and non-Christians.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonah 1:4-5","severity":"info","text":"The description of the sailors casting lots and questioning Jonah echoes the biblical narrative (Jonah 1:4-5), where the captain interrogates Jonah about his identity and actions.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Narsai's homiletic style","severity":"info","text":"Narsai frequently employs dramatic dialogue and vivid imagery, as seen here in the sailors' questioning of Jonah and Jonah's confession, to engage his audience and underscore moral lessons.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"This passage continues the narrative of the storm at sea, moving from the sailors' despair to their confrontation with Jonah, and then to Jonah's reluctant proclamation of monotheism.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jonah as a type of Christ","severity":"info","text":"Narsai's portrayal of Jonah as a herald (ܟܵܪܘܿܙܵܐ) who flees his mission but is compelled to proclaim one God aligns with the typological interpretation of Jonah as a prefiguration of Christ's resurrection and universal call.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the whole of the hidden within the thought' (ܟܼܠܵܐ ܕܲܟܼܣܸܐ ܒܓܼܵܘ ܪܸܥܝܵܢܵܐ) is ambiguous: it may refer to the sailors' inner resolve or to divine providence. The reading taken follows the sense of revealed purpose.","The identity of 'the circumciser of the body of the ship' (ܓܼܙܝܼܪ ܦܲܓܼܪܵܐ ܕܡ̇ܢܵܘ̇) is ambiguous: it likely refers to Jonah as a Hebrew (circumcised) who is also the ship's 'body' (i.e., its key figure)."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܐܲܣܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܐܸܠܦܵܐ ܒܝܲܡܵܐ ܕܠܵܐ ܡܲܪܕܿܝܼܬܼܵܐ\nܘܡ̇ܐ ܕܐܲܚܝܼܪܘܼܗ̇ ܠܐܲܦܲܝ̈ ܝܲܒܼܫܵܐ ܟ̣ܠܵܗ̇ ܦܘܼܩܕܵܢܵܐ ܀ ܡܙܲܥܙܲܥ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܡܲܫܒܼܵܐ ܕܪܘܼܚܵܐ ܡ̣ܢ ܟܠ ܓܲܒܿܝܼ̈ܢ:\nܘܲܡܙܲܝܢܝܼܢ ܗ̄ܘ̣ܵܘ ܓܲܠܠܹ̈ܐ ܠܩܘܼܒܼܠܵܗ̇ ܐܲܝܟ ܪ̈ܲܟܵܒܹܐ ܀ :ܟܬܝܼܫ ܡܲܚܫܘܼܠܵܐ ܘܲܟܼܪܝܼܟ ܗ̄ܘ̣ܵܘ ܠܵܗ̇ ܐܲܝܟ ܡܲܫܪܝܼܬܼܵܐ\nܘܣܝܼܓܼ ܗ̄ܘ̣ܵܐ ܒܐܲܦܹ̈ܝܗ̇ ܡܲܫܒܼܵܐ ܕܪܘܼܚܵܐ ܒܲܕܼܡܘܼܬܼ ܫܘܼܪܵܐ ܀ :ܒܹܝܬܼ ܚܘܼܫܵܒܹ̈ܐ ܢܦܲܠ̣ܘ ܡܲܠܵܚܹ̈ܐ ܡܸܛܠ ܝܵܘܢܵܢ\nܒܡܵܘܬܹܿܗ ܘܚܲܝܵܘ̈ܗܝ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܕܲܟܼܡܵܐ ܥܲܣܩܝܼܢ ܀ :ܡ̇ܢܵܐ ܢܸܥܒܸܿܕ ܠܝܵܘܢܵܢ ܐܸܡ݂ܲܪܘ ܟܲܕܼ ܩܲܢܝܼܛܝܼܢ\nܩܫܸܐ ܦܘܼܨܵܝܵܢ ܘܲܥܣܸܩ ܡ̇ܘܬܵܟ ܠܵܐ ܬܸܥܕܲܘܿܠ ܠܲܢ ܀ :ܦܲܢܝܼ ܝܵܘܢܵܢ ܠܘܵܬܼ ܡܲܠܵܚܹ̈ܐ ܐܲܝܟ ܦܵܪܘܿܫܵܐ\nܫܩܘܿܠܘ ܘܲܫܕܼܵܐܘܼܢܝ ܒܲܝܢܵܬܼ ܓܲܠܠܹ̈ܐ ܘܗܵܐ ܢܝܼܚ ܝܲܡܵܐ ܀ :ܠܝܼ ܓܹܝܪ ܒܵܥܹ̇̄ܐ ܐܲܪܝܵܐ ܪܗܝܼܒܼܵܐ ܦܘܼܡ̇ܐ ܕܡܲܝܵ̈ܐ\nܗܲܒܼܘ ܠܹܗ ܓܸܙܪܹܗ ܘܠܵܐ ܢܸܬܼܡܪܡܲܪ ܥܲܠ ܚܲܝܲܝ̈ܟܿܘܿܢ ܀ :ܥܠܲܝ ܗ̄ܘ̣ ܓܵܥܹ̇ܐ ܬܗܘܿܡ̇ܐ ܪܲܒܵܐ ܒܩܵܠܵܐ ܕܫܵܦܥܵܘ̈ܗܝ\nܘܒܵܬܲܪܝ ܢܸܦܩܲܬ̤ ܐܵܦ ܥܲܠܥܵܠܵܐ ܘܫܸܓܲܫܲܬ̤ ܠܝܲܡܵܐ ܀ :ܡܸܛܠ ܣܲܟܼܠܘܼܬܼܝ ܣܝܼܓܼ ܒܐܲܦܲܝ̈ܟܿܘܿܢ ܫܘܼܪܵܐ ܕܪܘܼܚܵܐ\nܠܡܲܚܲܬܿܬܿܝ ܚܵܐ̇ܲܪ ܘܗܵܐ ܫܵܪܹ̇ܐ ܠܹܗ ܠܲܣܝܵܓܼ ܓܲܠܠܵܘ̈ܗܝ ܀ :ܓܥ̣ܵܘ ܡܲܠܵܚܹ̈ܐ ܠܘܵܬܼ ܐܲܠܵܗܵܐ ܒܩܸܢܛܵܐ ܪܲܒܵܐ\nܕܐܘܿܢ ܒܵܪܘܿܝܵܐ ܠܵܐ ܬܚܲܝܸܒܼ ܠܲܢ ܒܕܸܡ ܙܲܕܿܝܼܩܵܐ ܀ :ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܡ̇ܪܝܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ ܒܝܲܡܵܐ ܘܝܲܒܼܫܵܐ\nܘܐܲܢ̄ܬܿ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬܿ ܕܬܸܗܘܸܐ ܗܵܕܹܐ ܓܡܘܿܪ ܨܸܒܼܝܵܢܵܟ ܀","english":"The ship was bound in the sea without a harbor, and when it was brought to the face of the dry land, the whole command was overturned. The blast of the wind shook it from every side, and the waves were stirred up against it like riders. The storm pressed and surrounded it like a camp, and the blast of the wind built a wall before its face. In the midst of thoughts the sailors fell because of Jonah, and in his death and life they were inquiring how difficult it was. \"What shall we do to Jonah?\" they said, as they were distressed. \"The solution is hard, and your death is difficult; do not enter into us.\" Jonah turned to the sailors like a divider: \"Take me and throw me between the waves, and behold, the sea is calm. For a fierce lion desires me, the mouth of the waters; give him his portion, and do not be troubled over your lives. Upon me the great deep roars with the voice of its breakers, and after me the whirlwind also came out and disturbed the sea. Because of my folly, a wall of wind has been built before your faces; it looks to cast me down, and behold, it is loosening the barrier of its waves.\" The sailors cried out to God with a great cry: \"O Creator, do not condemn us for the blood of a righteous one. You are the Lord who rules over all, on sea and dry land, and if you wish that this be, fulfill your will.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܣܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܐܸܠܦܵܐ ܒܝܲܡܵܐ ܕܠܵܐ ܡܲܪܕܿܝܼܬܼܵܐ","severity":"info","text":"The ship is described as 'bound' (ܐܲܣܝܼܪܵܐ) in a sea without a harbor, emphasizing its helplessness and the sailors' desperation.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The term ܦܘܼܩܕܵܢܵܐ (command) here likely refers to the divine order or the ship's steering mechanism; its 'overturning' (ܡܙܲܥܙܲܥ) signals a loss of control.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonah's offer to be thrown overboard","severity":"info","text":"Jonah's self-sacrificial offer to be thrown into the sea echoes the biblical narrative (Jonah 1:12–15), where he is cast overboard to calm the storm.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sailors' cry to God","severity":"info","text":"The sailors' appeal to God not to condemn them for the blood of a righteous one reflects a common Syriac Christian theme of divine justice and the sanctity of the prophet's life.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dialogue between Jonah and sailors","severity":"info","text":"This passage shifts from narrative description to direct dialogue, with Jonah addressing the sailors and then the sailors crying out to God, marking a dramatic climax.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the command' (ܦܘܼܩܕܵܢܵܐ) is ambiguous: it may refer to the ship's steering or a divine decree; the reading taken is the former, as it is overturned by the storm."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܫܩ݂ܲܠܘ ܡܲܠܵܚܹ̈ܐ ܠܝܵܘܢܵܢ ܘܲܫ̣ܕܼܵܘ ܒܲܝܢܵܬܼ ܠܲܠܠܹ̈ܐ\nܘܢܵܚ̣ܘ ܡܲܚܫܘܼܠܹ̈ܐ ܘܲܬܼܗܲܪܘ ܐ̄ܢܵܫܵܐ ܒܚܹܝܠ ܒܵܪܘܿܝܵܐ ܀ :ܢܕܲܪܘ ܬܘܼܒܼ ܢܸܕܪܹ̈ܐ ܘܫܲܠܸܡܘ ܐܸܢܘܿܢ ܒܵܬܲܪ ܙܲܒܼܢܵܐ\nܒܗܵܕܹܐ ܬܸܢܘܲܝ ܬܸܢܘܲܝ ܕܢܸܗܘܘܿܢ ܥܲܒܼ̈ܕܹܿܐ ܠܐܲܠܵܗ ܟܠܵܐ ܀ :ܢܦܲܠ̣ ܥܵܪܘܿܩܵܐ ܒܦܲܚܵܐ ܕܡܲܝܵ̈ܐ ܘܦܲܟܼ݂ܪܘܼܗܝ ܓܲܠܠܹ̈ܐ\nܟܲܕܼ ܕܵܝ̇ܢܝܼܢ ܗ̄ܘ̣ܵܘ ܚܲܪ̈ܫܹܐ ܒܫܸܬܼܩܵܐ ܠܦܵܪܘܿܫܘܼܬܹܗ ܀ :ܝܲܗ̄ܒܼ݂ ܕܲܝܵ̇ܢܵܐ ܐܵܦܵܦܵܣܝܼܣ ܒܵܬܲܪ ܢܸܓܼܕܵܘ̈ܗܝ\nܘܬܲܒܲܪ ܩܲܢܝܵܐ ܕܲܓܸܙܵܪ ܕܝܼܢܵܐ ܕܢܸܚܘܿܬܼ ܠܲܫܝܘܿܠ ܀ :ܚ̣ܦܲܪ ܠܹܗ ܩܲܒܼܪܵܐ ܠܡܝܼܬܼܵܐ ܚܲܝܵܐ ܒܓܼܘܼܫܡܵܐ ܚܲܝܵܐ\nܕܢܸܛܘܿܪ ܚܲܝܵܘ̈ܗܝ ܕܦܲܓܼܪܵܢܝܵܐ ܒܓܼܘܼܫܡܵܐ ܚܲܝܵܐ ܀ :ܢܚܸ݂ܬܼ ܦܘܼܩܕܵܢܵܐ ܒܵܬܲܪ ܢܘܼܢܵܐ ܘܢܲܓܼܕܹܿܗ ܠܪܵܘܡ̇ܐ\nܘܲܣܠܸܩ ܩܲܒܸܿܠ ܚܲܝܵܐ ܘܩܲܒܼ݂ܪܹܗ ܒܓܼܵܘܹܗ ܀ :ܥܲܠ̣ ܒܲܪ ܡܲܫܪ݂ܵܐ ܒܢܘܼܢܵܐ ܩܲܒܼܪܵܐ ܒܩܲܒܼܪܵܐ\nܘܐܲܚ̣ܕܹܿܗ ܪܸܡܙܵܐ ܠܬܲܪܥܵܐ ܒܐܲܦܵܘ̈ܗܝ ܕܡܝܼܬܼܵܐ ܚܲܝܵܐ ܀ :ܢܚܸ݂ܬܼ ܥܵܪܘܿܩܵܐ ܠܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܲܡܠܸܐ ܚܸܫܟܵܐ\nܘܐܸܣܲܪ̣ ܪܸ̈ܓܼܠܵܘܗܝ ܒܣܲܕܵܐ ܪܲܓܼܝܵܐ ܡܥܲܝܵ̈ܐ ܕܢܘܼܢܵܐ ܀ :ܥܪܲܩ ܡ̣ܢ ܝܲܒܼܫܵܐ ܘܨܵܕܹܗ ܝܲܡܵܐ ܘܝܲܗ̣̄ܒܹܿܗ ܠܢܘܼܢܵܐ\nܘܐܲܥܸܠ ܚܲܝܸܒܼܫܹܗ ܩܲܒܼܪܵܐ ܒܩܲܒܼܪܵܐ ܬܗܘܼܡ̇ܐ ܘܢܘܼܢܵܐ ܀ :ܐܹܝܘ ܬܸܕܡܘܼܪܬܵܐ ܕܲܒܼܒܲܪ ܡܲܬܲܝ ܡܸܣܬܲܥܪܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܲܢ̣ܚܸܬܼ ܟܲܕܼ ܚܲܝ ܠܲܬܼܪܹܝܢ ܩܲܒܼܪ̈ܝܼܢ ܘܠܵܐ ܐܸܬܼܚܲܒܲܠ ܀ :ܐܹܝܘ ܥܲܢܝܼܕܼܵܐ ܕܡܸܬܼܠܵܘܸܐ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܚܲܝ ܠܲܫܝܘܿܠ\nܐܹܝܘ ܥܲܦܪܵܢܵܐ ܕܡܸܬܼܥܲܦܸܐ ܗ̄ܘ̣ܵܐ ܒܐܸܣܟܠ ܦܲܓܼܪܵܐ ܀ :ܐܹܝܘ ܡ̇ܝܘܿܬܼܵܐ ܕܲܩܒܼܝܼܪ ܟܠܹܗ ܘܚܲܝ ܟܲܕܼ ܡܲܚܼܬܼ\nܐܹܝܘ ܐܲܣܝܼܪܵܐ ܕܐܲܣܝܼܪ ܟܠܹܗ ܘܪܵܕܹܐ ܒܩܲܒܼܪܵܐ ܀","english":"The sailors took Jonah and cast him into the sea at night, and the mariners feared and were amazed at the power of the Creator. Again they cast the sails and delivered the ship after the storm; in this manner, the servants of God were saved. The fugitive fell into the snare of the waters, and the waves covered him, while the magicians were silent in their sorcery. The judge gave an apophasis after his cords, and broke the reed of the decree that descended to Sheol. He dug a grave for the living dead in a living body, that he might preserve the life of his members in a living body. The command descended after the ship and bound it to the height, and the living one ascended and received his burial within it. The son of the ship went up into the ship, a grave in a grave, and the sign held the door in the face of the living dead. The fugitive descended into a prison full of darkness, and his feet were bound in the firm chain of the ship's belly. He fled from the dry land, and the sea seized him and gave him to the ship, and the grave brought his living corpse into the grave, the abyss and the ship. O wonder, that was accomplished in the son of Matthew, that he descended while alive into two graves and was not harmed. O custom, that was renewed while alive in Sheol; O dust, that was covered in the form of a body; O dead one, that was buried entirely and lived while descending; O prisoner, that was bound entirely and roamed in the grave.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܦܵܦܵܣܝܼܣ","severity":"info","text":"The Greek loanword apophasis (ἀπόφασις) here means a judicial sentence or decree, reflecting the legal imagery Narsai applies to Jonah's condemnation.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܒܼܪܵܐ ܠܡܝܼܬܼܵܐ ܚܲܝܵܐ","severity":"info","text":"The paradox of the 'living dead' (ܡܝܼܬܼܵܐ ܚܲܝܵܐ) alludes to Jonah's descent into the fish, interpreted as a living tomb, echoing Jonah 2:1 (LXX: 'Jonah was in the belly of the fish three days and three nights').","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"The phrase 'son of Matthew' (ܒܲܪ ܡܲܬܲܝ) identifies Jonah as the son of Amittai (2 Kings 14:25), but Narsai uses the Syriac tradition that names Jonah's father Matthew, a variant found in some Syriac sources.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܹܝܘ ... ܐܹܝܘ ... ܐܹܝܘ ... ܐܹܝܘ","severity":"info","text":"The repeated exclamatory 'O' (ܐܹܝܘ) in the final lines forms a rhetorical climax, listing four paradoxes (wonder, custom, dust, dead one, prisoner) that underscore Jonah's unique fate.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܲܒܼܪܵܐ ܒܩܲܒܼܪܵܐ","severity":"info","text":"The phrase 'grave in a grave' (ܩܲܒܼܪܵܐ ܒܩܲܒܼܪܵܐ) parallels the earlier 'living body' imagery, reinforcing the typology of the fish as both tomb and womb, a common motif in Syriac exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܚܫܘܼܠܹ̈ܐ","severity":"caution","text":"The term ܡܲܚܫܘܼܠܹ̈ܐ (translated 'magicians') is ambiguous; it could also mean 'sailors' or 'those who practice sorcery,' but the context of silence and sorcery supports the reading 'magicians' as a contrast to divine power.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'judge' (ܕܲܝܵ̇ܢܵܐ) is unclear: possibly God, the storm, or a personification of divine judgment.","The phrase 'son of the ship' (ܒܲܪ ܡܲܫܪ݂ܵܐ) may refer to Jonah or to a crew member; the translation takes it as Jonah."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܚܲܝܠܵܐ ܕܚܹܝܠ ܚܲܝܘܼܬܼܵܐ ܚܝ̣ܵܐ ܡ̇ܝܘܿܬܼܵܐ\nܪܸܡܙܵܐ ܢܲܛܪܹܗ ܒܛܲܟܼܣܵܐ ܕܥܘܸܠܹ̈ܐ ܒܓܼܵܘ ܟܪ̈ܣܵܬܼܵܐ ܀ :ܠܵܐ ܡܸܬܼܩܲܝܡܝܼܢ ܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܒܸܠܥܵܕܼ ܐܵܐܲܪ\nܘܲܕܼܠܵܐ ܐܵܐܲܪ ܚ̣ܝܵܐ ܒܸܣܪܵܢܵܐ ܐܲܝܟ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ܵܬܼ ܕܢܸܥܪܘܿܩ ܢܸܛܫܸܐ ܘܠܵܐ ܢܸܫܬܲܕܲܪ\nܕܐ̄ܪܵܙܵܐ ܪܲܒܵܐ ܩܲܕܹܿܡ ܨܵܪ ܒܹܗ ܗܵܝ̇ ܕܲܥܬܼܝܼܕܵܪܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܲܢܡܘܼܬܼ ܩܲܒܼܪܹܗ ܒܢܘܼܢܵܐ ܝܵ̇ܕܲܥ ܟܠܵܐ\nܒܝܲܕܼ ܡܲܚܲܬܿܬܹܗ ܪܫܲܡ̣ ܦܸܠ̈ܵܐܬܼܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܒܝܲܕܼ ܒܲܪܢܵܫܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܥܒܸܿܕܼ ܚܲܝܹ̈ܐ ܠܟܼܠܵܐ\nܘܲܒܼܲܕܼ ܐ̄ܢܵܫܵܐ ܢܚܲܪܲܪ ܟܠܵܐ ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܀ :ܒܡܵܘܬܵܐ ܕܐ̄ܢܵܫܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܫܪܸܐ ܫܘܼܠܛܵܢ ܡ̇ܘܬܵܐ\nܘܩܲܒܼܪܹܗ ܠܝܵܘܢܵܢ ܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܩܕܼܵܡ ܣܘܼܥܪܵܢܵܐ ܀ :ܠܵܐ ܚܲܙܹ̇ܐ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܹܗ ܕܡ̇ܪܵܢ ܚܒܼܵܠܵܐ ܒܲܫܝܘܼܠ\nܘܲܕܼܠܵܐ ܚܒܼܵܠܵܐ ܢܲܛ̣ܪܹܗ ܠܵܝܵܘܢܵܢ ܒܐ̄ܪܵܙ ܦܵܪܘܿܩܲܢ ܀ :ܬܠܵܬܼܵܐ ܝܘ̈ܡܝܼܢ ܒܲܡܥܵܘ̈ܗܝ ܕܡܘܼܢܵܐ ܩܲܒ̣ܪܹܗ ܠܝܵܘܢܵܢ\nܕܢܸܗܘܸܐ ܛܘܼܦܣܵܐ ܠܩܘܪܫܬܵܐ ܟܲܣܝܵܐ ܡ̇ܐ ܕܡܸܬܼܒܲܕܹܿܩ ܀ :ܢܘܼܢܵܐ ܚܲܝܵܐ ܗܘ̤ܵܐ ܠܹܗ ܩܲܒܼܪܵܐ ܠܨܵܐܲܪ ܐ̄ܪ̈ܙܹܐ\nܘܩܲܒܼܪܵܐ ܚܲܕܼܬܼܵܐ ܩܲܒܸܿܠ ܦܲܓܼܪܹܗ ܕܫܘܼܡܠܵܝ ܐ̄ܪ̈ܵܙܹܐ ܀ :ܚܕܲܬܵܐ ܒܐ̄ܪܵܙܵܐ ܡܸܣܬܲܥܪܵܐ ܗ̄ܘ̣ܵܬܼ ܨܹܝܕܼ ܒܲܪ ܡܲܬܲܝ\nܕܟܲܕܼ ܒܵܓܼ̇ܥ ܠܹܗ ܢܘܼܢܵܐ ܠܦܲܓܼܪܹܗ ܢܲܛܪ݂ܹܗ ܒܚܲܝܹ̈ܐ ܀ :ܚܲܕܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܕܹܝܢ ܐܵܦ ܫܘܼܡܠܵܝܵܐ ܕܐ̄ܪܵܙܹܗ ܕܝܵܘܢܵܢ\nܕܦܲܓܼܪܵܐ ܕܒܲܠܥܹܗ ܡ̇ܘܬܵܐ ܝܲܥܢܵܐ ܠܲܐ ܐܸܬܼܚܲܒܲܠ ܀","english":"It was not by the power of the strength of the beast that the living one died. A sign preserved him in the order of the fetuses within the belly. The life of the man is not sustained without air, and without air he lived in the sea like the spirits. It was not his own to flee and hide, nor was he sent away, for a great mystery was before him, that which was prepared. It was not that the whale became his tomb, for the Knower of All, by his descent, marked the wonders of the future events. Through the man it was destined that he would make life for all, and through the man he would free all from servitude. By the death of the man it was destined that the dominion of death would be loosed, and his tomb would be for Jonah as a mystery before the event. He did not see the body of the Lord of destruction in Sheol, and without destruction the whale preserved Jonah in the mystery of the Savior. Three days in the belly of the whale was his tomb for Jonah, that it might be a type for the hidden resurrection when it is revealed. The living whale was for him a tomb for the sake of mysteries, and a new tomb received the body of the fulfiller of mysteries. A new thing was accomplished in the mystery for the son of Matthew, for when the whale swallowed him, it preserved him in life. A new thing also was the completion of the mystery of Jonah, that the body which death swallowed would not suffer corruption.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) means 'sign' or 'symbol,' here indicating that Jonah's preservation in the whale is a typological foreshadowing of Christ's resurrection.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܝܘ̈ܡܝܼܢ","severity":"info","text":"The three days in the whale (Jonah 2:1) are interpreted as a type for the three days between Christ's crucifixion and resurrection, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܫܝܘܼܠ","severity":"info","text":"Sheol (ܒܲܫܝܘܼܠ) is the Hebrew underworld; Narsai contrasts it with the whale's preservation, emphasizing that Jonah does not see the 'Lord of destruction' there, aligning with Syriac soteriology.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܵܪܘܿܩܲܢ","severity":"info","text":"The 'mystery of the Savior' (ܐ̄ܪܵܙ ܦܵܪܘܿܩܲܥ) parallels Jonah's preservation with Christ's salvific role, a standard typology in Narsai's homilies.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼܬܵܐ ... ܚܕܲܬܵܐ","severity":"info","text":"The repetition of 'new' (ܚܲܕܼܬܵܐ, ܚܕܲܬܵܐ) in the final lines structures the passage as a climactic revelation of the mystery, emphasizing the typological fulfillment.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of Matthew' (ܒܲܪ ܡܲܬܲܝ) may refer to a specific individual or be a generic designation; the reading taken is that it refers to Jonah as a type of Christ, with Matthew as the evangelist."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܚܲܕܼܬܼܝܼܢ ܐ̄ܪ̈ܵܙܹܐ ܕܲܥܬܼܝܼ̈ܕܵܬܼܵܐ ܘܲܡܠܹܝܢ ܬܲܗܪܵܐ\nܕܲܩܒܼܝܼܪ ܦܲܓܼܪܵܐ ܒܩܲܒܼܪܵܐ ܕܦܲܓܼܪܵܐ ܘܚܲܝ ܘܲܡܗܲܠܸܟ ܀ :ܐܘܼܪܚܵܐ ܚܕܲܬܵܐ ܕܪܲܫ ܒܲܪ ܡܲܬܲܝ ܩܕܼܵܡ ܣܘܼܥܪ̈ܵܢܹܐ\nܕܡ̇ܐ ܕܡܸܫܬܲܡ̄ܠܝܵܐ ܠܵܐ ܬܸܬܼܢܲܟܼܪܸܐ ܒܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܡܸܛܠ ܩܘܼܫܬܵܐ ܕܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ ܗ̤ܘܲܝ̈ ܦܸܠ̈ܐܵܬܼܵܐ\nܕܡ̇ܐ ܕܡܸܬܼܦܲܪܩܝܼܢ ܐ̄ܢܵܫܵܐ ܒܐ̄ܢܵܫܵܐ ܠܵܐ ܢܸܬܼܦܲܠܓܼܘܿܢ ܀ ܘܐܸܠܵܐ ܢܹܐܡܲܪ ܓܙܝܼܪܵܐ ܕܒܸܣܪܵܐ ܘܥܘܼܪܠܵܐ ܕܠܸܒܵܐ:\nܡ̇ܢܵ̇ܘ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܐ̄ܪܵܙܵܐ ܕܫܲܡܸܫ ܝܵܘܢܵܢ ܀ :ܡ̇ܢܲܐ ܗ̄ܝܼ ܕܐܲܠܨܬ̤ ܕܝܵܘܡܹ̈ܐ ܬܠܵܬܼܵܐ ܢܸܗܘܸܐ ܒܢܘܼܢܵܐ\nܘܢܸܚܸܐ ܚܲܝܹ̈ܐ ܕܢܘܼܟܼܪܵܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܚܲܝ̈ ܕܐ̄ܢܵܫܵܐ ܀ :ܘܢܸܗܘܸܐ ܕܐܲܣܟܸܿܐ ܕܫܵܛ̣ ܦܘܼܩܕܵܢܵܐ ܘܡܸܠܲܬܼ ܡ̇ܪܹܗ\nܠܡܵܢ ܠܵܐ ܬܲܒܼܥ̣ܹܗ ܒܢܸܓܼ̈ܕܹܿܐ ܐ̄ܚܪ̈ܵܢܹܐ ܐܸܠܵܐ ܒܢܘܼܢܵܐ ܀ :ܐܸܡܲܬܼܝ ܢܲܓܸܿܕ ܠܲܒܼܢܲܝ̈ ܒܲܬܹܿܗ ܠܲܝܟ ܕܸܠܝܵܘܢܵܢ\nܘܡܲܢ̣ܘܼ ܕܲܚܒܼܝܼܫ ܟܲܕܼ ܚܲܝ ܒܲܫܝܘܿܠ ܐܲܝܟ ܒܲܪ ܡܲܬܼܝ ܀ :ܒܐܲܝܢܵܐ ܙܲܒܼܢܵܐ ܫܠܚ̣ ܟܵܪ̈ܘܿܙܵܘܗܝ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܘܐܸܡܲܬܼܝ ܫܲܕܲܪ ܢܒܼܝܼܵܐ ܠܥܲܡܡܹ̈ܐ ܠܒܲܪ ܡ̣ܢ ܥܲܡܵܐ ܀ :ܡܸܛܠ ܡ̇ܢܵܐ ܠܵܐ ܐܸܬܼܢܲܒܿܝܼ ܒܐܲܪܥܵܐ ܕܲܝܗܘܼܕܼ\nܕܦܲܪܫܹܗ ܩܵܠܵܐ ܠܒܲܪ ܡ̣ܢ ܥܲܡܵܐ ܕܬܹܐܙܲܠ ܠܐܵܬܼܘܿܪ ܀ :ܓܠܝܼ ܬܲܚܦܝܼܬܼܵܐ ܒܲܪ ܐܲܒܼܪܵܗܵܡ ܕܪܲܡܝܵܐ ܒܐܲܦܲܝ̈ܟ\nܘܚܘܼܪ ܒܲܫܪܵܪܵܐ ܕܲܟܼܣܸܐ ܒܐ̄ܪܵܙܵܐ ܕܫܲܡܸܫ ܝܵܘܢܵܢ ܀ :ܣܲܒܼ ܫܘܿܫܸܦܵܐ ܕܲܦܪ݂ܲܣ ܡܘܼܫܹܐ ܘܦܘܼܫ ܡ̣ܢ ܩܸܢܛܵܐ\nܘܲܚܙ̣ܝܼ ܒܓܸܠܝܵܐ ܨܲܠܡܵܐ ܕܡܲܠܟܵܐ ܕܐܲܝܟܲܢ ܐܝܼܬܼܵܘܗܝ ܀ :ܒܪܝܼ ܘܐܸܣܬܲܟܲܠ ܦܵܪܘܿܫܵܐܝܼܬܼ ܒܣܸܦܪܵܝ ܪܘܼܚܵܐ\nܘܗܵܐ ܝܵ̇ܠܹܦ ܐܲܢ̄ܬܿ ܕܫܠܸܡ̣ܘ ܐ̄ܪ̈ܵܙܹܐ ܒܣܘܼܟܵܝ ܥܲܡܡܹ̈ܐ ܀","english":"He renewed the mysteries of the future events and filled the sea,\nso that the body was buried in the tomb of the flesh and lived and walked. A new way that the son of Matthew set before the deeds,\nthat when it is fulfilled it will not be changed in the eyes of the beholders. Because of the truth of the salvation of the peoples, there are wonders,\nthat when one man is saved by another man, he is not divided. And if not, the circumcised one of flesh and the uncircumcision of the heart would say:\nWhat is the power that hides in the mystery that serves the day? What is it that compelled three days to be in the belly,\nand he lived a life of remembrance that was from the life of a man? And it came to pass that the skill of the sailor, the command and the word of his Lord,\nwhy did he not follow him in other garments but in the belly? When did he announce to the daughters of his house, \"Go to the day of judgment,\"\nand how was he hidden while alive in Sheol like the son of Matthew? At what time did he send his heralds to the house of remembrance,\nand when did he send the captive to the peoples outside the people? Because why was he not buried in the land of Judah,\nso that the voice would separate him from the people to go to Assyria? Reveal the hidden thing, son of Abraham, that is cast before you,\nand look at the truth that hides in the mystery that serves the day. Take the veil that Moses spread and cease from the strife,\nand see openly the image of the king, where he is. Create and observe as a divider in the books of the spirit,\nand behold, you learn that the mysteries are completed in the meaning of the peoples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"The phrase 'son of Matthew' (bar Mattay) is a standard Syriac epithet for the apostle and evangelist Matthew, often used in liturgical and exegetical contexts to refer to the Gospel writer.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"The reference to 'son of Matthew' and the 'new way' likely alludes to the Gospel of Matthew, which Narsai interprets typologically in relation to Jonah's three days in the whale as a prefiguration of Christ's resurrection.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyōl) is the Hebrew term for the underworld, used here in a Syriac context to evoke the realm of the dead, paralleling Jonah's entombment in the whale with Christ's descent into the underworld.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"The mention of Moses spreading a veil (šōšepā) alludes to the typological interpretation of Moses as a type of Christ, and the veil as a symbol of the hidden mysteries of Scripture, a common theme in Syriac exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of rhetorical questions about Jonah's experience to a direct exhortation to the reader (son of Abraham) to uncover hidden truths, marking a transition from narrative to interpretive commentary.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܲܡܡܹ̈ܐ","severity":"info","text":"The repeated reference to 'peoples' (ʿammē) reflects Narsai's concern with the salvation of the nations, a theme central to his homilies on Jonah, which often address the universal scope of Christ's redemptive work.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of Matthew' could refer to the Gospel of Matthew or to a specific exegetical tradition; the reading taken is that it denotes the Gospel writer as a source of typological teaching.","The identity of the 'son of Abraham' addressed in the exhortation is ambiguous; it may be a generic address to the reader or a specific figure in Narsai's audience."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܐܲܩܸܬܼ ܗܵܘܢܵܟ ܒܐ̄ܪܵܙܵܐ ܚܲܕܼܬܼܵܐ ܕܨܵܪ ܒܲܪ ܡܲܬܲܝ\nܘܲܚܙܝܼ ܕܲܫܠܸܡ̣ܘ ܐ̄ܪ̈ܵܙܹܐ ܟܠܗܘܿܢ ܒܗܵܘ̇ ܕܲܨܠܲܒܼܬܼܝܗܝ ܀ :ܬܠܝܼ ܪܸܥܝܵܢܵܟ ܠܪܵܘܡ̇ܐ ܪܲܒܵܐ ܕܟܼܵܪܘܙܼܬܹܗ\nܘܦܲܚܸܡ ܐܘܼܪܚܹܗ ܕܠܲܕܒܹܝܬܼ ܥܲܡܡܹ̈ܐ ܕܲܦܢܵܘ̣ ܀ :ܢܝܼܢܘܹܐ ܬܸܗܘܸܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܠܥܲܝܢܲܝ̈ ܠܸܒܵܟ\nܘܲܚܙܝܼ ܕܲܢܦܲܩ̣ ܩܵܠ ܦܘܼܪܩܵܢܵܐ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ ܀ :ܪܕܼܝܼ ܥܲܡ ܝܵܘܢܵܢ ܘܚܘܿܬܼ ܠܲܬܼܗܘܿܡ̇ܐ ܒܲܠܘܝܼܬܹܗ\nܘܗܵܐ ܡ̇ܛܹܐ ܐܲܢ̄ܬܿ ܠܪܵܘܡ̇ܐ ܕܲܠܥܸܠ ܒܫܘܼܠܵܡ ܐܘܪܚܵܟ ܀ :ܢܚܸ݂ܬܼ ܒܲܪ ܡܲܬܲܝ ܘܲܥܡ݂ܲܪ ܒܲܫܝܘܿܠ ܒܐ̄ܪܵܙ ܦܵܪܘܿܩܲܢ\nܘܢܲܛ̣ܪܹܗ ܪܸܡܙܵܐ ܠܐܘܼܟܼܠܵܐ ܕܪ̈ܵܚܫܵܐ ܒܲܡܥܲܝ̈ ܢܘܼܢܵܐ ܀ :ܨܲܠܝܼ ܩܒܼܝܼܪܵܐ ܒܗܲܝܟܲܠ ܢܘܼܢܵܐ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܘܕܼܵܢ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܘܲܒܼܥ̣ܵܐ ܘܲܒܼܥ̣ܵܐ ܘܐܲܦܝܼܣ ܕܢܸܦܢܹܐ ܠܚܲܝܹ̈ܐ ܀ :ܫܡܲܥ ܩܵܠ ܒܵܥܘܼܬܼܝ ܐܲܠܵܗ ܟܠܵܐ ܘܨܘܼܬܼ ܦܸܬܓܼܵܡܲܝ̈\nܘܐܲܣܸܩ ܚܲܝܲܝ̈ ܡ̣ܢ ܐܲܒܼܕܵܢܵܐ ܠܘܵܬܼ ܚܲܝܘܼܬܼܵܐ ܀ :ܝܸܕܥܹ̇ܬܼ ܕܲܚܛܹ̇ܝܬܼ ܕܠܵܐ ܫܲܡܸܫܬܵܟ ܒܐܘܼܪܚܵܐ ܕܥܲܡܡܹ̈ܐ\nܗܵܐ ܐܲܠܸܦܬܵܢܝ ܒܚܲܝܲܝ̈ ܕܲܢ̣ܛܲܪܬܿ ܕܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܐܢ̄ܬܿ ܀ :ܠܦܘܼܪܩܵܢ ܐ̄ܢܵܫܵܐ ܩܪܲܝܬܵܢܝ ܕܐܹܙܲܠ ܒܸܣܡܲܬ̤ ܠܝܼ\nܦܪܘܿܩ ܠܲܐܣܝܼܪܘܼܬܼܝ ܕܐܸܦܘܿܩ ܐܲܦܢܸܐ ܡܝܼܬܹ̈ܐ ܠܚܲܝܹ̈ܐ ܀ :ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ݂̇ܝܬܼ ܕܲܫܦܝܼܥ ܚܘܼܒܵܟ ܠܘܵܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܚܕܼܵܐ ܝܵܪܬܿܘܼܬܼܵܐ ܣܸܒܼܪܹܬܼ ܕܲܩܢ݂ܲܝܬܿ ܘܠܵܗ̇ ܐܲܢ̄ܬܿ ܀ ܪܢܹܝܬܼ ܕܐܹܢ ܥܵܐ̇ܠܝܼܢ ܥܲܡܡܹ̈ܐ ܥܘܼܪ̈ܠܹܐ ܠܓܼܵܘ ܝܵܪܬܿܘܼܬܼܵܟ ܀ ܕܲܠܡܵܐ ܢܵܦܹ̇̄ܩ ܝܵܪܬܵܐ ܕܲܓܼ݂ܒܲܝܬܿ ܡ̣ܢ ܠܒܲܪ ܒܲܝܬܵܟ ܀ :ܐܲܝܟ ܨܸܒܼܝܵܢܵܐ ܢܵܡܘܿܣܵܝܵܐ ܕܵܢܹ̇ܬܼ ܗܵܕܹܐ\nܕܢܲܟܼܪܝܼ ܐܸܢܘܼܢ ܠܥܲܡܡܹ̈ܐ ܛܲܡ̈ܐܹܐ ܠܫܵܘܬܵܦܘܼܬܹܗ ܀","english":"You set your mind on the new mystery that the son of Matthew fashioned, and you saw that all the mysteries were fulfilled in that which crucified him. You hung your thought on the great height of his proclamation, and you understood his way of leading the peoples who had erred. Let your thoughts be like a vision to the eyes of your heart, and see that the sound of salvation went out to the four quarters. You ran with the day and descended to the abyss in his company, and behold, you have arrived at the height above at the end of your way. The son of Matthew descended and dwelt in Sheol in the mystery of the Saviour, and he kept the sign for the coming of the living beings in the belly of the whale. The buried one prayed in the temple of the whale in a separated manner, and his thoughts were troubled, and he sought and sought and added that he might escape to life. Hear the voice of my prayer, God, stay and listen to my words, and raise my life from destruction to life. I knew that I sinned in that I did not serve you in the way of the peoples; behold, you have taught me by my life that you have kept the lover of man, you. For the salvation of man you called me that I might go in your ways; it pleased me. Save me from my captivity that I might go out and bring the dead to life. I did not know that your love for the strangers was abundant; I thought it was a single inheritance that you had acquired, and it is not you. I saw that if the uncircumcised peoples enter into your inheritance, perhaps the heir whom you have chosen will go out from outside your house. According to the legal will you came, this one, that you might bring the unclean peoples into his fellowship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The phrase 'new mystery' (ܐ̄ܪܵܙܵܐ ܚܲܕܼܬܼܵܐ) refers to the typological mystery of Christ's death and resurrection, which Narsai sees prefigured in Jonah's descent into the whale.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܫܝܘܿܠ","severity":"info","text":"The descent of the son of Matthew into 'Sheol' (ܒܲܫܝܘܿܠ) echoes the Harrowing of Hell tradition, drawing on Matthew 12:40 and the typology of Jonah 2:1.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"'Son of Matthew' (ܒܲܪ ܡܲܬܲܝ) is a Syriac epithet for the apostle Matthew, here used to identify the evangelist as the author of the Gospel that narrates Christ's passion and resurrection.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܲܠܝܼ ܩܒܼܝܼܪܵܐ","severity":"info","text":"The passage shifts from direct address to the apostle to a prayer by Jonah (the 'buried one'), marking a dramatic monologue within the homily's narrative frame.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܠܡܵܐ ܢܵܦܹ̇̄ܩ ܝܵܪܬܵܐ","severity":"info","text":"The concern that the 'heir' (ܝܵܪܬܵܐ) might be displaced by uncircumcised peoples entering the inheritance parallels early Christian debates about Jewish and Gentile inclusion in the covenant.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܦܲܩ̣ ܩܵܠ ܦܘܼܪܩܵܢܵܐ","severity":"caution","text":"The phrase 'sound of salvation went out to the four quarters' is textually uncertain; the Syriac verb ܕܲܢܦܲܩ̣ may be a scribal error for ܕܲܢܦܲܩ (went out) or a variant spelling.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of Matthew' is ambiguous: it could refer to the evangelist Matthew himself or to a symbolic figure representing the Gospel writer.","The phrase 'the buried one' (ܩܒܼܝܼܪܵܐ) may refer to Jonah in the whale or to Christ in the tomb, with the text deliberately blurring the typology."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܗܵܫܵܐ ܕܫܸܡܥܹ̇ܿܬܼ ܡ̣ܢ ܣܵܝܘܿܡܹܗ ܕܩܵܪܹܐ ܠܥܲܡܡܹ̈ܐ\nܠܵܐ ܐܵܚܹ̇ܕܼ ܐ̄ܢܵܐ ܬܲܪܥܵܐ ܕܪ̈ܲܚܡܲܝ ܒܐܲܦܲܝ ܒܝܼܫܹ̈ܐ ܀ :ܬܸܥܘܿܠ ܒܵܥܘܼܬܼܝ ܩܕܼܵܡܲܝܟ ܐܲܠܵܗܝ ܘܐܸܚܸܐ ܒܡܸܠܬܼܵܟ\nܘܢܗܘܘܿܢ ܚܲܝܲܝ̈ ܐܵܬܼܵܐ ܕܚܲܝܹ̈ܐ ܠܡܝܼܬܹ̈ܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܐܸܢܵܐ ܐܸܡ̇ܪܹܬܼ ܒܟܲܪܝܘܼܬܼ ܚܲܝܲܝ̈ ܕܠܲܝܬܿ ܦܘܼܪܩܵܢܵܐ\nܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬܿ ܬܘܼܒܼ ܡ̇ܘܣܸܦ ܐ̄ܢܵܐ ܠܡܸܚܙܵܐ ܐܲܦܲܝ̈ܟ ܀ :ܐܲܫܘܵܢܝ ܕܐܸܦܪܘܿܥ ܢܸܕܼܪܵܐ ܕܣܸܦ̈ܘܵܬܼܝ ܒܐܲܪܥܵܐ ܕܚܲܝܹ̈ܐ\n:ܕܐܸܢ ܣܵܠܹ̇ܩ ܐ̄ܢܵܐ ܠܵܐ ܫܵܬܹ̇ܩ ܐ̄ܢܵܐ ܕܐܲܟܼܪܸܙ ܚܲܝܹ̈ܐ\n:ܐܹܝܘ ܠܲܨܠܘܿܬܼܵܐ ܕܲܚܒܲܝܼܫܵܐ ܗ̄ܘ̣ܵܬܼ ܩܲܒܼܪܵܐ ܒܩܲܒܼܪܵܐ\nܘܬܸܒܼܪܲܬ̤ ܫܘܼܪܵܐ ܕܢܘܼܢܵܐ ܘܡܲܝܵܐ ܘܕܲܐܦܲܝ̈ ܪܵܘܡ̇ܐ ܀ :ܐܹܝܘ ܠܐܲܣܝܼܪܵܐ ܕܒܸܐܟܿܣܘܿܪܝܼܵܐ ܕܥܘܿܡܩܵܐ ܕܡܲܝ̈ܵܐ\nܡ̣ܬܲܚ ܨܸܒܼܝܵܢܹܗ ܚܠܵܦ ܗܲܠ̈ܟܼܵܬܹܗ ܠܘܵܬܼ ܕܐܲܣܪܹ݂ܗ ܀ :ܐܹܝܘ ܠܲܩܒܼܝܼܪܵܐ ܕܲܡܬܲܪܓܸܿܡ ܗ̄ܘ̣ܵܐ ܥܲܡ ܩܵܒܼܘܿܪܹܗ\nܘܲܨܪܵܝܗܝ ܠܩܲܒܼܪܹܗ ܒܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܘܲܦ̣ܢܵܐ ܠܚܲܝܹ̈ܐ ܀ :ܟ̣ܬܲܒܼ ܐܸܓܲܪܬܵܐ ܣܵܦܪܵܐ ܕܪܘܼܚܵܐ ܒܥܘܼܡܩܵܐ ܕܡܲܝܵ̈ܐ\nܘܝܲܗ̄ܒܵܗ̇ ܠܗܵܘܢܵܐ ܕܢܸܥܘܿܠ ܢܸܩܪܸܐ ܩܕܼܵܡ ܝܵ̇ܕܲܥ ܟܠ ܀ :ܛܲܥܢ̣ܘܗ̇ ܙܵܘܥܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܘܝܲܗ̣̄ܒܿܘܼܗ̇ ܠܟܲܣܝܵܐ\nܘܦܲܢ̣ܝܘܼ ܨܹܐܕܼܵܘܗܝ ܩܵܠܵܐ ܕܣܲܒܼܪܵܐ ܕܢܸܦܢܹܐ ܠܚܲܝܹ̈ܐ ܀ :ܢܲܓܼܕܹܿܗ ܪܸܡܙܵܐ ܠܩܲܒܼܪܵܐ ܕܲܛܥܝܼܢ ܡܝܼܬܼܵܐ ܚܲܝܵܐ\nܕܢܲܣܸܩ ܦܲܓܼܪܵܐ ܕܲܩܒܼܝܼܪ ܒܲܡܥܵܘ̈ܗܝ ܠܐܲܬܼܪܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܪܗܝܼܒܼ ܗ̄ܘ̣ܵܐ ܢܘܼܢܵܐ ܟܲܕܼ ܣܵܠܹ̇ܩ ܗ̄ܘ̣ܵܐ ܠܐܲܦܝܼ̈ ܝܲܒܼܫܵܐ\nܕܪܸܡܙܵܐ ܕܦܲܩ̣ܕܹܿܗ ܟܲܕܼ ܒܵܠܲ݁ܥ ܠܹܗ ܥܨܵܝܗܝ ܕܲܢܦܲܢܹܝܘܗܝ ܀","english":"Now that you have heard from the one who calls the peoples, do not let me take hold of the door of mercy with an evil face. Let my prayer enter before you, my God, and let me live by your word, and let my life become a sign of life for the dead of iniquity. If I said in bitterness that my life has no salvation, if you wish, you may again add that I may see your face. I have set the reward of the harvest of my lips in the land of the living, that if I ascend, I shall not be silent, that I may proclaim life. Woe to the prayer of the one who was buried, a grave in a grave, and the wall of the whale was broken, and water, and the face of the deep. Woe to the prisoner who, in the prison of the depth of the water, stretched his will instead of his ways toward the one who bound him. Woe to the buried one who used to interpret with his burier, and his cry to his grave with the sound of his words, and he escaped to life. He wrote a letter, the scribe of the spirit in the depth of the water, and gave it to the wind that it might enter and be read before the Knower of All. The spiritual winds carried it and gave it to the hidden one, and they directed toward him the voice of the hope that he would escape to life. The sign proclaimed to the grave that a living dead man was buried, that he might bring up the body of the buried one from his entrails to the place of the living. The whale was terrified when it ascended to the face of the dry land, because of the sign that it commanded when it swallowed him, the disobedience of the one who would make it vomit him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܘܼܢܵܐ","severity":"info","text":"The Syriac term ܢܘܼܢܵܐ (wāṭā) is used here for the whale that swallowed Jonah, a standard Syriac rendering of the biblical 'great fish' (cf. LXX κῆτος).","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonah 2:1-10","severity":"info","text":"The passage alludes to Jonah's prayer from the fish's belly, his imprisonment in the deep, and his eventual deliverance, echoing the narrative of Jonah 2.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"scribe of the spirit","severity":"info","text":"The 'scribe of the spirit' (ܣܵܦܪܵܐ ܕܪܘܼܚܵܐ) likely refers to the Holy Spirit as the author of the prophetic message, a common trope in Syriac exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"grave in a grave","severity":"info","text":"The phrase 'grave in a grave' (ܩܲܒܼܪܵܐ ܒܩܲܒܼܪܵܐ) parallels Jonah's dual entombment: in the fish and in the sea, a motif found in other Syriac homilies on Jonah.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"woe to...","severity":"info","text":"The triple 'woe' (ܐܹܝܘ) anaphora structures the lament over Jonah's plight, each strophe expanding a different aspect of his imprisonment and deliverance.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Narsai's typology","severity":"info","text":"Narsai interprets Jonah's story as a type of Christ's resurrection and the believer's hope, a common theme in East Syriac liturgical poetry.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who calls the peoples' (ܩܵܪܹܐ ܠܥܲܡܡܹ̈ܐ) is ambiguous; it may refer to Jonah as prophet or to Christ as evangelist. The reading taken follows the context of Jonah's proclamation."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܚܸܒܼܠܹ̈ܐ ܕܪܸܡܙܵܐ ܥܵܨܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܕܢܸܦܪܘܿܥ ܕܲܢ̣ܣܲܒܼ:\nܕܠܵܐ ܢܸܫܬܵܘܚܲܪ ܐ̄ܪܵܙܵܐ ܒܩܲܒܼܪܵܐ ܠܒܲܪ ܡ̣ܢ ܩܘܼܫܬܵܐ ܀ :ܣܸܠܩܲܬ̤ ܐܸܠܦܵܐ ܛܥܝܼܢܲܬܼ ܐ̄ܪܵܙܵܐ ܕܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ\nܘܣܵܡܲܬ̤ ܥܘܼܬܼܪܵܗ ܒܲܣܦܵܪ ܝܲܡܵܐ ܘܲܦܢܵܬ̤ ܠܐܲܬܼܪܵܗ̇ ܀ :ܐܲܝܟܵܐ ܕܛܸܥܢܲܬ̤ ܟܲܕܼ ܚܸܙܩܲܬ̤ ܗ̄ܘ̣ܵܬܼ ܕܬܸܪܕܹܿܐ ܠܥܘܼܡܩܵܐ\nܬܲܡ̇ܢ ܢܸܦܩܲܬ̤ ܟܲܕܼ ܢܵܓܹ̇ܕ ܠܵܗ̇ ܪܸܡܙܵܐ ܕܚܲܝܠܵܐ ܀ :ܒܹܗ ܒܲܠܡܹܐܢܐ ܕܚܸܙܩܲܬ̤ ܬܲܡ̇ܢ ܢܵܚܲܬ̤\nܕܪܲܒܿ ܡܲܠܵܚܹ̈ܐ ܕܩܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܒܵܗ̇ ܠܬܲܡ̇ܢ ܢܲܓܼܕܵܗ̇ ܀ :ܒܐܲܬܼܪܵܐ ܕܒܲܠܥ݂ܹܐ ܢܘܼܢܵܐ ܠܝܵܘܢܵܢ ܬܲܡ̇ܢ ܣܵܡ̣ܹܗ\nܕܬܲܡ̇ܢ ܫܲܡ̣ܥܵܗ̇ ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܥܪ̣ܵܩ ܡܸܢܵܗ̇ ܀ :ܢܦܲܩ̣ ܒܲܪ ܡܲܬܿܝ ܘܲܚܙ̣ܵܐ ܢܘܼܗܪܵܐ ܘܲܫ̣ܡܲܥ ܩܵܠܵܐ\nܕܕܼܵܡܹ̇ܐ ܟܠܹܗ ܠܗܵܘ̇ ܩܲܕܼܡ̇ܝܵܐ ܕܬܹܐܙܠ ܠܐܵܬܼܘܿܪ ܀ :ܬܵܐ ܙܸܠ ܘܐܲܟܼܪܸܙ ܣܒܲܪܬܼܵܐ ܚܕܲܬܵܐ ܠܥܲܡܡܹ̈ܐ ܥܘܼܪ݁ܠܹܐ\nܕܗ̤ܘܲܝܬܿ ܐ̄ܪܵܙܵܐ ܫܲܠܡܵܐ ܐ̄ܪܵܙܵܟ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ ܀ :ܡܸܛܠ ܗܵܕܹܐ ܩܒܲ݁ܪܬܵܟ ܟܲܕܼ ܚܲܝ ܘܦܸܬܚܹ̇ܬܼ ܒܐܲܦܲܝ̈ܟ\nܕܬܸܦܬܲܚ ܬܲܪܥܵܐ ܩܕܼܵܡ ܢܘܼܟܼܪ̈ܵܝܹܐ ܠܡܸܥܲܠ ܨܹܐܕܲܝ ܀ :ܒܝܲܕܼ ܢܘܼܚܵܡܵܟ ܒܥܹ̇ܝܬܼ ܕܐܹܬܼܢܲܚܸܡ ܠܚܲܝܹ̈ܐ ܩܒܼܝܼܪܹ̈ܐ\nܗܵܐ ܐܲܠܸܦܬܵܟ ܦܘܼܪܩܵܢ ܚܲܝܲܝ̈ܟ ܦܪܘܿܩ ܠܐܲܒܿܝܼ̈ܕܹܐ ܀ :ܬܵܐ ܙܸܠ ܘܐܲܟܼܪܸܙ ܦܘܼܪܩܵܢ ܚܲܝܹ̈ܐ ܠܡܝܼ̈ܬܹܐ ܕܢܘܼܓܼܪܵܐ\nܘܢܲܚܸܡ ܐܸܢܘܿܢ ܒܣܲܒܼܪܵܐ ܚܲܝܵܐ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ ܀ :ܦܠܘܿܚܹܝܗ̇ ܠܐܲܪܥܵܐ ܕܫܸܡܥܵܐ ܕܐܸܕܼܢܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܐܲܪܡ̇ܐ ܒܓܼܵܘܗ̇ ܙܲܪܥܵܐ ܛܵܒܼܵܐ ܕܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܥܩܘܿܪ ܙܝܼܙܵܢܹ̈ܐ ܕܲܦܬܲܟܼܪܘܼܬܼܵܐ ܕܲܙܪܲܥ ܒܝܼܫܵܐ\nܘܲܙܪܘܿܥ ܩܵܠܵܐ ܚܕܲܕܼ ܒܵܪܘܿܝܵܐ ܫܲܠܝܼܛ ܥܲܠ ܟܠ ܀","english":"The ropes of the difficult sign were for him to break the covenant.  \nThe mystery did not delay in the tomb outside of truth.  \nThe ship, laden with the mystery of the salvation of the peoples, set sail  \nand placed its wealth on the shore of the sea and abandoned its place.  \nWhere it sailed, when it was strong enough to descend into the deep,  \nthere it came out when the sign of power drew it.  \nIn that same harbor where it grew strong, there it descended,  \nwhere the chief of the sailors who stood in it drew it there.  \nIn the place where the whale swallowed Jonah, there it placed him,  \nso that there he might hear that daughter of the voice that fled from her.  \nBar Mattai went out and saw the light and heard the voice,  \nwhich was entirely like that first one that went to Ator.  \nCome, go and preach the new gospel to the peoples of the east,  \nfor you were a complete mystery; your mystery through the deeds.  \nBecause of this, you were buried while alive and opened in your face,  \nso that you might open the door before the easterners to enter after me.  \nThrough your fervor, you sought to be heated for life, the buried ones.  \nBehold, your ship, the salvation of your life, save the lost.  \nCome, go and preach the salvation of life to the dead of pride,  \nand warm their hearts with the living hope of repentance.  \nPlow the land of hearing with the knowledge of their thoughts,  \nand cast into it the good seed of the fear of truth.  \nUproot the weeds of idolatry that sow evil,  \nand sow the one voice, the Creator who rules over all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The Syriac term ܪܸܡܙܵܐ (remzā) can mean 'sign,' 'gesture,' or 'type.' Here it likely refers to the divine sign or typological foreshadowing of salvation, a key concept in Narsai's exegetical poetry.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bar Mattai","severity":"info","text":"Bar Mattai (son of Matthew) is traditionally identified as the apostle Matthew, but in Syriac tradition often refers to the apostle Thomas (also called Judas Thomas). The reference to preaching in Ator (Assyria) and to the east aligns with Thomas's mission to India and the East.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ator","severity":"info","text":"Ator (ܐܵܬܘܿܪ) is the Syriac name for Assyria, often used in patristic literature to denote the region of the Assyrian church's heartland. Narsai here connects the apostolic mission to the East with the earlier mission to Nineveh.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ship","severity":"info","text":"The ship imagery (ܐܸܠܦܵܐ) recurs throughout Narsai's memre as a symbol of the church or the soul navigating salvation. Here the ship laden with the 'mystery of salvation' parallels the ark of Noah and the ship of Jonah, both typological figures of Christ and the church.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Come, go and preach","severity":"info","text":"The repeated imperative 'Come, go and preach' (ܬܵܐ ܙܸܠ ܘܐܲܟܼܪܸܙ) marks a structural shift from narrative to direct exhortation, typical of Narsai's homiletic style. It frames the apostolic commission as the climax of the typological exposition.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"new gospel","severity":"info","text":"The phrase 'new gospel' (ܣܒܲܪܬܼܵܐ ܚܕܲܬܵܐ) reflects the Syriac Christian understanding of the apostolic preaching as a renewal of the prophetic message. Narsai's audience would recognize this as the mission to the pagans of the East, a theme in East Syriac hagiography.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bar Mattai' is ambiguous: it may refer to the apostle Matthew or, more likely in Syriac tradition, to Thomas. The reading adopted here follows the latter, given the mission to the East.","The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) is obscure; it may be a personification of the divine call or echo, possibly alluding to the voice of God that Jonah heard."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܗܘ̤ ܠܲܡ ܐܲܠܦܹܗ ܐܘܼܪܚܵܐ ܕܥܲܡܡܹ̈ܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ\nܘܗܘ̤ ܠܹܗ ܐܲܠܸܦ ܕܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܡܸܪܚܲܡ ܥܲܡܡܹ̈ܐ ܀ :ܩܢܵܐ ܒܘܼܝܵܢܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܒܲܪ ܐܲܒܼܪܵܗܵܡ\nܕܲܩܪ̣ܵܐ ܠܥܲܡܡܹ̈ܐ ܒܲܟܼܝܵܢܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܀ :ܫܲܪܝܼ ܕܢܸܪܕܹܿܐ ܦܪܝܼܫ ܡ̣ܢ ܥܲܡܡܹ̈ܐ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܘܲܪܕܼܵܐ ܒܐܘܼܪܚܵܐ ܠܘܲܥܕܵܐ ܕܐܵܬܼܘܿܪ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ ܀ :ܐܵܠܦܹܗ ܩܵܠܵܐ ܕܲܟܼܡܵܐ ܪܲܒܵܐ ܡܕܼܝܼܢܲܬܼ ܐܵܬܼܘܿܪ\nܕܝܵܘܡܹ̈ܐ ܬܠܵܬܼܵܐ ܪܕܼܵܐ ܒܓܼܵܘ ܐܵܬܼܘܿܪ ܟܲܕܼ ܡܲܟܼܪܸܙ ܒܵܗ̇ ܀ :ܓܠ̣ܵܐ ܘܚܵܘܝܼ ܠܹܗ ܐܵܦ ܪܲܒܿܘܼܬܼܵܗ̇ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܗ̄ܝܼ\nܘܒܼܐܝܼܕܹܗ ܐܸܬܵܬ̤ ܠܣܲܓܵܝܼܐܘܼܬܼܵܐ ܕܥܘܼܬܪܵܐ ܘܐ̄ܢܵܫܵܐ ܀ ܫܲܪܝܼ ܕܢܸܥܘܿܠ ܡܲܪܕܹܿܐ ܝܵܘܡ̇ܐ ܒܡܸܨܥܲܬܼ ܫܘܼܩܹ̈ܝܗ̇:\nܘܥܲܡ ܡܲܪܕܿܝܼܬܹܗ ܫܲܪܝܼ ܒܩܵܠܵܐ ܡܠܸܐ ܠܘܼܚܵܡܵܐ ܀ :ܐܲܟܼܪܸܙ ܘܐܸܡ݂ܲܪ ܒܐܸܕܼܢܲܝ̈ ܟܠܢܵܫ ܩܵܠܵܐ ܕܪܘܼܓܼܙܵܐ\nܕܢܝܼܢܘܹܐ ܡܕܝܼܢ̄ܬܵܐ ܡܸܬܼܗܲܦܟܵܐ ܠܵܗ̇ ܥܲܠ ܥܵܡܘܿܪܹ̈ܝܗ̇ ܀ :ܬܲܚܸܡ ܩܸܨܵܐ ܠܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܠܫܘܼܪܵܪ ܡܸܠܵܘ̈ܗܝ\nܕܐܸܢ ܗܘ̤ ܕܦܵܢܹ̇ܝܢ ܘܐܸܢ ܠܵܐ ܣܵܥܲܪ ܐܲܟܼܡܵܐ ܕܲܓܼܙܲܪ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܗܦܘܼܟܼܝܵܐ ܐܲܟܼܪܸܙ ܒܲܠܚܘܿܕܼ ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܗܵܐ ܐܵܦ ܪ̈ܲܚܡܹܐ ܚ̣ܠܲܛ ܒܲܗܦܘܼܟܼܝܵܐ ܕܩܸܨܵܐ ܕܲܦܣܲܩ̣ ܀ :ܒܩܵܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܐܲܪܗܸܒܼ ܐܸܢܘܿܢ ܠܩܲܫܝܲܝ̈ ܠܸܒܵܐ\nܕܢܲܚܸܬܼ ܐܸܢܘܿܢ ܡ̣ܢ ܪܵܡܘܼܬܼܵܐ ܠܘܵܬܼ ܡܘܼܟܵܟܼܵܐ ܀ :ܒܦܲܪܙ̄ܠܵܐ ܩܲܫܝܵܐ ܓܲܙܪܹܗ ܠܟܹܐܒܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ\nܕܠܵܐ ܢܦܘܼܫ ܥܵܘ̣ܠܵܐ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܐܲܝܟ ܡܲܣܝܘܼܬܼܵܐ ܀","english":"He taught the way of the peoples to him, though he did not wish it, and he taught him that it was right for him to have mercy on the peoples. The cry of the preaching of the son of Abraham, who called the peoples in the lamentation of the house of Abraham. The beginning of the sermon, separated from the peoples, to the house of the Assyrians, and the rose on the path to the destiny of Assyria as it was commanded. He taught the voice of a great proclamation to the city of Assyria, that for three days he would run within Assyria while proclaiming in it. He revealed and showed the greatness of it, that it was from God, and in his hand came the multitude of wealth and possessions. The beginning of the entry of the sermon, the day in the midst of its streets, and with his preaching he began in a voice full of supplication. He proclaimed and said in the ears of all, a voice of wrath, that the city of Nineveh would be overturned upon its inhabitants. He set a limit of forty days for the fulfillment of his words, that whether they would repent or not, he would do as he decreed. It was not only repentance that the son of the Hebrews proclaimed, for mercy also was mingled with the repentance of the limit he set. With voices of power he terrified them, that they should descend from their height to humility. With hard iron he cut the pain of their deeds, so that iniquity would not remain in the movements of the soul as a remedy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The phrase 'son of Abraham' (bar abraham) identifies the prophet Jonah as a Hebrew patriarch, linking his mission to the Abrahamic covenant of mercy.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The forty-day limit echoes Jonah 3:4, where Jonah proclaims Nineveh's destruction in forty days, a typological number for repentance and judgment.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܬܼܘܿܪ","severity":"info","text":"Assyria (Athor) here refers to Nineveh, the capital, as the target of Jonah's mission; Narsai uses the Syriac term for the region, common in patristic exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܲܪܝܼ ܕܢܸܪܕܹܿܐ","severity":"info","text":"The phrase 'beginning of the sermon' marks a structural shift from Jonah's teaching to his public proclamation in Nineveh, dividing the narrative into two phases.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܦܲܪܙ̄ܠܵܐ ܩܲܫܝܵܐ","severity":"info","text":"The 'hard iron' cutting pain parallels the imagery of divine judgment in Ephrem's hymns, where iron symbolizes unyielding justice (cf. Ephrem, Hymns on Nisibis).","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ","severity":"info","text":"The 'son of the Hebrews' emphasizes Jonah's Jewish identity, a common trope in Syriac reception to highlight the typological fulfillment in Christ's universal mission.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'rose on the path' (ܘܲܪܕܼܵܐ ܒܐܘܼܪܚܵܐ) is ambiguous: it may be a metaphor for Jonah's preaching spreading like a rose, or a textual corruption for 'he went on the path' (ܘܲܪܕܵܐ). The reading taken follows the English draft as a poetic image."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܣܲܡܵܐ ܕܥܲܙܝܼܙ ܣ̣ܵܡ ܠܹܗ ܠܫܘܼܚܢܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܕܢܸܥܩܘܿܪ ܡܸܢܗܘܿܢ ܐܵܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܕܩܸܛܠܲܬ̤ ܐܸܢܘܿܢ ܀ :ܩ̣ܥܵܐ ܟܵܪܘܿܙܵܐ ܐܲܝܟ ܫܝܼܦܘܼܪܵܐ ܒܢܝܼܢܘܹܐ ܡܕܝܼܢ̄ܬܵܐ\nܘܫܲܓܼܫ̣ܘܼܗ̇ ܓܲܠܠܹ̈ܐ ܕܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܠܡܲܠܝܲܬܼ ܚܘܼܬܼܪܵܐ ܀ :ܢܫ݂ܲܒܼ ܒܵܗ̇ ܪ̈ܘܼܚܹܐ ܥܲܙܝܼ̈ܙܵܬܼܵܐ ܕܡܸܠܲܬܼ ܦܘܼܬܹܗ\nܘܪܸܥܠܲܬ̤ ܟܠܵܗ̇ ܕܩܪܝܼܒܼܵܐ ܗ̄ܘ̣ܵܬܼ ܠܘܵܬܼ ܡܲܦܘܼܠܬܵܐ ܀ :ܐܲܪܗܸܒܼ ܩܵܠܹܗ ܠܡܲܠ̈ܟܹܿܐ ܘܡ̇ܟܹ̈ܐ ܘܟܼܠ ܡܘܼܫ̈ܚܵܬܼܵܐ\nܘܟܲܢܸܫ ܐܸܢܘܿܢ ܠܫܸܡܥܵܐ ܚܲܕܼܬܼܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܠܵܐ ܐܸܬܼܟܲܚܲܕܼ ܡ̣ܢ ܫܘܼܠܛܵܢܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ\nܘܠܵܐ ܫܩ݂ܲܠ ܒܐܲܦܹ̈ܐ ܕܥܘܼܬܼܪܵܐ ܘܬܼܵܓܼܵܐ ܕܝܲܩܝܼܪ ܡ̣ܢ ܟܠ ܀ :ܫܡ݂ܲܥܘ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܥܲܡܵܐ ܘܡܲܠܟܵܐ ܘܙܵܥ̣ܘ ܘܐܸܬܼܒܲܠܗܝܼܘ\nܘܟܲܕܼ ܫܝܼܛ ܘܲܒܼܣܸܐ ܡܲܪܗܸܒܼ ܩܵܠܹܗ ܠܡܲܠܟܲܝ̈ ܐܵܬܼܘܿܪ ܀ :ܟܸܢܫܝܼ̈ܢ ܐܸܬܼܛܲܝܲܒܼܘ ܗ̄ܘ̣ܵܘ ܠܡܸܫܡܲܥ ܡܸܠܬܹܗ\nܘܐܲܪܡܝܼ ܡܨܝܼܕܿܬܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܘܲܟܼܒ݂ܲܫ ܐܸܢܘܼܢ ܀ :ܨܵܕܲܬ̤ ܡܸܠܬܹܗ ܠܲܥܠܲܝܡܘܼܬܼܵܐ ܘܲܠܣܲܝܒܿܘܼܬܼܵܐ\nܘܦܸܟܼܪܵܬ̤ ܪܲܗܛܵܐ ܕܟܼܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ ܒܩܲܠܝܼܠܘܼܬܼܵܗ̇ ܀ :ܡܛܵܬ̤ ܒܲܪܬܼ ܩܵܠܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܠܡܲܠܟܵܐ ܕܐܵܬܼܘܿܪ\nܘܲܫܒ݂ܲܩ ܬܵܓܹܗ ܘܫܵܛ̣ ܫܘܼܠܛܵܢܹܗ ܘܝܲܩܲܪ ܡܸܠܬܹܗ ܀ :ܐܲܟܼܪܸܙ ܩܵܠܵܐ ܕܲܡܠܹܐ ܚܲܫܵܐ ܠܟܼܠܹܗ ܥܲܡܵܐ\nܕܟܼܠܢܵܫ ܢܸܦܥܹܐ ܡ̣ܢ ܣܘܼܥܪ݁ܵܢܵܘܗܝ ܠܘܵܬܼ ܒܵܥܘܼܬܵܐ ܀ :ܢܸܣܢܸܐ ܠܥܵܘ̣ܠܵܐ ܕܣܲܢܘܼܬܼ ܢܲܦܫܲܢ ܕܥܲܒܼ݂ܕܲܢ ܛܲܡ̈ܐܹܐ\nܘܢܸܪܚܲܡ ܩܘܼܫܬܵܐ ܕܫܲܦܝܼܪ ܒܲܫܡܹܗ ܘܲܒܼܣܘܼܥܪ̈ܵܢܵܘܗܝ ܀ :ܢܠܘܼܛ ܠܲܚܛܝܼܬܼܵܐ ܕܦܸܪܣܲܬ̤ ܚܸܫܟܵܗ̇ ܥܲܠ ܪܸܥܝܵܢܲܢ\nܘܢܸܚܙܸܐ ܒܗܵܘܢܵܐ ܢܘܼܗܪܵܐ ܕܡܸܠܬܹܗ ܕܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ ܀","english":"He placed the remedy of the strong upon the wound of their thoughts, to uproot from them the sign of iniquity that had killed them. The herald cried out like a trumpet in the midst of the city, and its walls were shaken by the waves of the sound of his words to fill the breach. The mighty spirits of his word blew within her, and the whole of the nearby city was inclined toward destruction. He raised his voice to kings, princes, and all classes, and he drew them to the new hearing of his proclamation. He was not hindered by the authority of the headship, nor did he take account of the face of wealth or the crown that is weightier than all. The people and the king heard his words, and they trembled and were confounded; and when he was swift and bold, he raised his voice to the kings of Assyria. The mighty ones were prepared to hear his word, and he cast the net of his proclamation and subdued them. His word hunted youth and old age, and it changed the course of all the ranks by its swiftness. The echo of his proclamation reached the king of Assyria, and he left his crown, cast off his authority, and honored his word. He proclaimed a voice full of lamentation to the whole people, that everyone should turn from his deeds to supplication. He abhorred the iniquity of the worship of the idols that commit abominations, and he loved the truth that is fair in its name and in its deeds. He cursed the sin that had spread its darkness over their thoughts, and he saw in the air the light of the word of the son of the Hebrews.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܲܡܵܐ","severity":"info","text":"The Syriac ܣܲܡܵܐ (sammā) means 'remedy' or 'medicine,' not 'poison.' Narsai uses it metaphorically for Jonah's preaching as a healing agent for the Assyrians' moral wound.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ","severity":"info","text":"The phrase 'son of the Hebrews' (ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ) identifies Jonah as a Hebrew prophet, echoing the biblical book of Jonah (Jon 1:1). Narsai consistently refers to Jonah by this epithet.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܥܘܼܬܼ ܢܲܦܫܲܥ","severity":"info","text":"The phrase 'worship of the idols' (ܣܲܥܘܼܬܼ ܢܲܦܫܲܥ) reflects the Assyrian polytheistic context that Jonah confronts. Narsai contrasts this with 'truth' (ܩܘܼܫܬܵܐ), a key term in Syriac Christian discourse for orthodox teaching.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܼܵܪܘܿܙܘܼܬܹܗ","severity":"info","text":"The passage is structured around the herald's (Jonah's) proclamation, with repeated references to 'his proclamation' (ܟܼܵܪܘܿܙܘܼܬܹܗ) and 'his word' (ܡܸܠܬܹܗ), creating a rhetorical crescendo that culminates in the king's submission.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܐܵܬܘܿܪ","severity":"info","text":"The king of Assyria's response—leaving his crown and casting off authority—parallels the biblical account of the king of Nineveh's repentance (Jon 3:6-9). Narsai amplifies this with dramatic detail.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܢܸܣܥܸܐ (from ܣܥܐ) is ambiguous: it could mean 'he abhorred' or 'he despised.' The context of moral condemnation supports the reading 'abhorred.'","The phrase ܢܸܪܚܲܡ ܩܘܼܫܬܵܐ ('he loved the truth') may imply a contrast with the preceding abhorrence, but the exact syntactic relationship is unclear."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܢܲܥܢܸܐ ܢܲܦܫܲܢ ܒܦܘܼܠܚܵܢ ܨܵܘܡ̇ܐ ܡ̣ܢ ܚܘܼܬܚܵܬܹ̈ܐ:\nܘܢܸܟܼܠܸܐ ܚܹܐܦܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ ܒܝܲܕܼ ܢܲܟܼܦܘܼܬܼܵܐ ܀ :ܢܸܚܣܘܿܟ ܦܘܼܡܲܢ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܬܘܼܪܣܵܝ ܦܲܓܼܪܵܐ\nܘܢܸܟܼܠܸܐ ܢܲܦܫܲܢ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܥܵܠܘܿܒܼܘܼܬܵܐ ܀ :ܐܵܦ ܚܲܝ̈ܘܵܬܸܿܐ ܢܨܘܼ̈ܡܢ ܥܲܡܲܢ ܡ̣ܢ ܬܘܼܪܣܵܝܵܐ\nܘܢܸܒܼܟܿܘܿܢ ܥܲܡܲܢ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܥܲܠ ܕܐܲܪܓܸܿܙܢܲܢ ܀ :ܡܲܢ̣ܘܼ ܝܵ̇ܕܲܥ ܐܸܢ ܚܵܐܹ̇ܢ ܠܲܢ ܐܲܠܵܗ ܟܠܵܐ\nܘܡܲܥܒܲܪ ܡܸܢܲܢ ܚܸܡܬܼܵܐ ܕܪܘܼܓܼܙܹܗ ܘܠܵܐ ܡ̇ܘܒܸܿܕ ܠܲܢ ܀ :ܚܙ̣ܵܐ ܗܵܘ̇ ܛܵܒܼܵܐ ܕܲܚܙܹܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܥܲܕܼܠܵܐ ܢܸܗܘܘܿܢ\nܕܬܵܒܼܘ ܥܵܘ̈ܠܹܐ ܘܚܲܠܸܦܘ ܚܸܡܬܹܗ ܠܘܵܬܼ ܬܲܪܥܘܼܬܼܵܐ ܀ :ܐܲܥܒܸܿܕܼ ܐܢܘܿܢ ܕܢܸܣܢܘܿܢ ܥܵܘ̣ܠܵܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܝܢ\nܘܐܲܩܸܨ ܪ̈ܲܚܡܵܘܗܝ ܠܦܵܪܘܿܫܘܼܬܼܵܐ ܕܲܬܼܘܵܬܼ ܢܵܦܫܵܐ ܀ :ܗܘ̤ ܢܓܲܕܼ ܐܸܢܘܿܢ ܒܪܸܡܙܵܐ ܟܲܣܝܵܐ ܠܘܵܬܼ ܝܲܕܲܥܬܹܗ\nܘܝܲܗ̣̄ܒܹܿܗ ܠܐܲܓܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܠܲܬܼܝܵܒܼܘܼܬܼܵܐ ܀ :ܠܵܘ ܢܝܼܢܘܵܝܹ̈ܐ ܕܲܪܫܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ\nܟܲܣܝܵܐ ܒܚܘܼܒܹܿܗ ܓܠ̣ܵܐ ܟܲܣܝܘܼܬܹܗ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܒܗܘܿܢ ܗ̄ܘ̣ ܝܵܘܢܵܢ ܪܫܲܡ̣ ܦܸܠ̈ܐܬܼܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ\nܕܚܵܐܹ̇ܢ ܥܲܡܡܹ̈ܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܒܐܵܕܵܡ ܕܲܬܪܹܝܢ ܀ :ܚ̣ܙܵܐ ܟܵܪܘܿܙܵܐ ܕܚܲܠܸܛ ܛܵܒܼܵܐ ܪ̈ܲܚܡܹܐ ܒܪܘܼܓܼܙܹܗ\nܘܐܲܟܼܪܝܼ ܣܲܓܿܝܼ ܕܠܵܐ ܐܸܫܬܲܠܲܡ ܦܘܼܣܩܵܢ ܡܸܠܵܘ̈ܗܝ ܀ :ܦܥܵܐ ܠܹܗ ܕܢܸܪܕܹܿܐ ܒܐܘܼܪܚܵܐ ܕܝܲܨܪܹܗ ܐܲܝܟ ܕܲܒܼܩܲܕܡ̇ܐ\nܘܫܲܪܝܼ ܕܢܸܬܼܢܸܐ ܕܗܵܕܹܐ ܥܸܠܬܼܵܐ ܥܒܲܕܼܬܲܢܝ ܕܐܸܥܪܘܿܩ ܀ :ܐܘܿܢ ܠܲܡ ܡ̇ܪܝܵܐ ܠܵܐ ܗ̄ܘ̣ܵܬܼ ܡܸܠܲܬܼܝ ܟܲܕܼ ܐܸܢܵܐ ܒܐܲܪܥܝܼ\nܡܸܛܠ ܗܵܢܵܐ ܩܲܕܿܡܹܬܼ ܥܸܪܩܹ̇ܬܼ ܕܠܵܐ ܐܸܫܬܲܕܲܪ ܀","english":"He made the soul fast through the work of fasting from carnal desires. And he restrained the lightness of frivolity by the hand of asceticism. He shut the mouth from food, the sustenance of the body, and restrained the soul from the work of wickedness. Even the beasts fasted with him from sustenance, and wept with him, the silent ones, over that which had provoked them. Who knows whether God will have mercy on us and turn aside from us the wrath of his anger and not destroy us? Behold that good which they saw until now, that the wicked might repent and change his anger towards repentance. He made them do that which they did not wish, the wicked, and he sharpened his compassion to the separation of the foundations of the soul. He went forth to them with a hidden sign towards his knowledge, and gave the reward of his peace to repentance. Not the customs which rejected the way of repentance, hidden in its love, revealed its concealment to the sons of his house. On that day he marked the wonders of the future, that peoples would live at the end of times in the man of two. Behold the herald who mixed the good of mercy in his anger, and many were not delivered, the conclusion of his words was not completed. He returned to go in the way of his nature as before, and began to be silent, that this cause which made me flee might cease. Or perhaps, my Lord, my word was not when I was in my land, because of this I fled beforehand, that I might not be sent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡ̇ܐ","severity":"info","text":"The Syriac term ṣawmā (fasting) is a key ascetic practice in Syriac Christianity, often linked to repentance and purification. Here it is applied to the soul's discipline.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܝ̈ܘܵܬܸܿܐ ܢܨܘܼ̈ܡܢ ܥܲܡܲܢ","severity":"info","text":"The image of beasts fasting with Jonah echoes the biblical motif of animals responding to prophetic action (cf. Joel 2:18). Narsai amplifies this to underscore the universal impact of repentance.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܵܕܵܡ ܕܲܬܪܹܝܢ","severity":"info","text":"The phrase 'the man of two' likely refers to the dual nature of Christ (divine and human), a central Christological theme in Syriac tradition. Narsai connects Jonah's typology to Christ's incarnation.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ̤ ܢܓܲܕܼ ܐܸܢܘܿܥ ܒܪܸܡܙܵܐ ܟܲܣܝܵܐ","severity":"info","text":"This line marks a shift from collective repentance to divine intervention, as God's hidden sign initiates a new phase in the narrative. The structure emphasizes the interplay between human action and divine will.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܥܵܐ ܠܹܗ ܕܢܸܪܕܹܿܐ ܒܐܘܼܪܚܵܐ ܕܝܲܨܪܹܗ","severity":"info","text":"Narsai's portrayal of Jonah's return to his 'way of nature' reflects a common exegetical trope in Syriac homilies, where Jonah's flight symbolizes human reluctance to accept prophetic mission.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܲܥܒܲܪ ܡܸܢܲܢ ܚܸܡܬܼܵܐ ܕܪܘܼܓܼܙܹܗ","severity":"caution","text":"The phrase 'turn aside from us the wrath of his anger' is ambiguous: it may refer to God's anger or the king's. The Syriac allows both readings, but the context of divine mercy suggests God is the subject.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked' (ܥܵܘ̈ܠܹܐ) is unclear—whether the Ninevites or a broader group. The reading takes them as the Ninevites based on the narrative context.","The phrase 'the man of two' (ܒܐܵܕܵܡ ܕܲܬܪܹܝܢ) is ambiguous; it could refer to Christ's dual nature or to a typological figure. The reading adopts the Christological interpretation common in Syriac exegesis."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܝܵ̇ܕܲܥ ܗ̄ܘܹ̇ܝܬܼ ܓܹܝܪ ܕܐܲܠܵܗܵܐ ܐܲܢ̄ܬܿ ܣܲܓܝܼ ܪ̈ܲܚܡܹܐ\nܘܡܵܐ ܕܬܼܵܒܼܘ ܐ̄ܢܵܫܵܐ ܩܲܕܿܡ̇ܟ ܚܘܼܒܵܟ ܠܘܵܬܼ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܘܡܸܟܹܿܝܠ ܕܲܗܘܹ̇ܝܬܼ ܐܲܝܟ ܕܲܓܵܠܵܐ ܩܕܼܵܡ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܦܲܩܵܚ ܕܐܸܡܘܼܬܼ ܘܠܵܐ ܐܸܬܼܟܲܢܹܐ ܢܒܼܝܵܐ ܕܫܘܼܩܪܵܐ ܀ :ܛܵܒܼ ܟܸܪܝܲܬ̤ ܠܵܟ ܩ̣ܪܵܝܗܝ ܓܸܠܝܵܢܵܐ ܘܡܲܠܸܠ ܥܲܡܹܗ\nܘܦܲܢܝܼ ܠܡܵܪܹܗ ܥܕܲܡ̇ܐ ܠܡܵܘܬܵܐ ܡܛܵܬ̤ ܟܲܪܝܘܼܬܹܗ ܀ :ܚܙ̣ܵܐ ܥܸܒܼܪܵܝܵܐ ܕܲܦܢ̣ܵܘ ܥܘܼܪ̈ܠܹܗ ܘܩܲܒܸܿܠ ܕܲܢܡܘܼܬܼ\nܕܠܵܐ ܒܸܣܡܵܬ̤ ܠܹܗ ܚܵܬܵܬܼ ܡܝܼ̈ܬܹܐ ܕܥܲܡܡܹ̈ܐ ܛܲܡ̈ܐܹܐ ܀ :ܫܲܚ̣ܩܹܗ ܚܲܫܵܐ ܕܟܲܪܝܘܼܬܼ ܢܲܦܫܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܲܓܼܒܼܵܐ ܡ̇ܘܬܵܐ ܛܵܒܼ ܡ̣ܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܢܸܬܿܕܲܓܲܠ ܀ :ܫܒ݂ܲܩ ܠܲܡܕܼܝܼܢ̄ܬܵܐ ܘܲܢܦܲܩ̣ ܕܢܸܥܡܲܪ ܝܼܚܝܼܕܼܵܐܝܼܬܼ\nܟܲܕܼ ܚܵܐ̇ܲܕ ܗ̄ܘ̣ܵܐ ܕܕܼܵܡ ܢܸܫܬܲܠܲܡ ܦܣܵܩܵܐ ܕܲܦܣܲܩ ܀ ܡܛܲܠܬܼܵܐ ܥܒܼ݂ܵܕܼ ܠܹܗ ܕܲܢܕܲܝܲܪ ܒܗ̇ ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ:\nܒܗܵܕܹܐ ܬܸܢܘܲܝ ܕܲܟܼܒܲܪ ܗܵܘܹ̇ܐ ܡܸܕܹܿܡ ܕܲܓܼܙܲܪ ܀ :ܝܵ̇ܕܲܥ ܟܠܵܐ ܚܙ̣ܵܐ ܚܘܼܫܵܒܹܗ ܕܗܵܕܹܐ ܒܵܥܹ̇ܐ\nܘܢܲܓܼܕܹܿܗ ܡ̇ܪܹܗ ܠܘܵܬܼ ܚܵܘܣܵܢܵܐ ܒܝܕܼ ܢܸܣܝܵܢܵܐ ܀ :ܐܵܘܥܝܼ ܪܸܡܙܵܐ ܩܲܠܝܼܠܵܐܝܼܬܼ ܫܪܘܿܪܵܐ ܕܩܲܪܐܵܐ\nܘܲܦܪ̣ܵܣ ܛܲܪ̈ܦܵܘܗܝ ܠܥܸܠ ܡ̣ܢ ܝܵܘܢܵܢ ܘܲܚܕܼܝܼ ܠܩܘܼܒܼܠܹܗ ܀ :ܒܛܲܪ̈ܦܹܐ ܘܦܹܐܪܹ̈ܐ ܕܩܲܪܬܐ ܫܝܼܛܵܐ ܚܕܝܼ ܒܲܪ ܡܲܬܲܝ\nܕܲܚܙ̣ܵܐ ܬܲܗܪܵܐ ܕܡ̣ܢ ܫܹܠܝ ܝܼܥܑܵܐ ܘܲܛܥ݂ܲܢ ܦܹܐܪܹ̈ܐ ܀ :ܛܥ̣ܵܐ ܟܲܪܝܘܼܬܹܗ ܒܗܲܢܝܼܐܘܼܬܼܵܐ ܕܪܸܚܡܲܬܼ ܦܹܐܪܹ̈ܐ\nܐܸܬܼܒܲܝܲܢ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܡ̣ܢ ܫܹܠܝ ܗܲܒܸܿܒܼ ܀ :ܪܸܡܙܵܐ ܐܲܣܪܹ݂ܗ ܒܪܸܚܡܲܬܼ ܩܲܪܐܵܐ ܕܬܘܼܒܼ ܢܸܬܼܚܲܟܲܡ\nܕܡ̇ܐ ܫܵܒܹ̇ܠ ܠܹܗ ܢܸܚܲܫ ܣܲܓܿܝܼ ܘܢܹܐܠܲܦ ܥܸܠܬܹܗ ܀","english":"I knew, for God is full of mercy, and when repentance comes before you, your love inclines toward forgiveness. And now that I have been like a deceiver before the Ninevites, I spoke of death and did not hide the magnitude of falsehood. It would have been better for you to call him openly and speak with him, and to entreat his Lord until death reached his misery. See the Hebrew whose foreskins they circumcised and who received the likeness of one who takes no pleasure in the dead bodies of unclean peoples. The pain of misery wore down his soul beyond measure, and he chose death rather than life without deceit. He left the known way and went out to dwell alone, while he rejoiced that the decree he had decreed would be fulfilled. He made a third day so that he might dwell in it at the time of sacrifice. In this repentance, whatever he decrees will come to pass. He knows all; he saw the thought of this one who desires, and his Lord turned him toward loss through healing. He intimated the sign lightly, the truth of the gourd, and spread its leaves above the sea and rejoiced at its coming. With the leaves and fruits of the gourd, the son of Mattai rejoiced, for he saw the wonder that from stillness came forth and bore fruit. His misery went astray in the sweetness of the love of fruits; it was revealed what the cause was that from stillness brought forth. The sign bound him with the love of the gourd, so that he might again become wise, that when it withered, he would suffer greatly and learn its cause.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܝܵ̇ܕܲܥ ܗ̄ܘܹ̇ܝܬܼ","severity":"info","text":"The speaker shifts to first-person reflection, identifying with Jonah's interior state. The phrase 'I knew' introduces a meditation on divine mercy and repentance.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The Ninevites are the biblical inhabitants of Nineveh, to whom Jonah was sent. Their repentance is a central theme in the book of Jonah (Jonah 3:5-10).","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܲܪܬܐ","severity":"info","text":"The gourd (qarṯā) is a key symbol in Narsai's homily, drawn from the biblical gourd plant in Jonah 4:6-8. It represents divine provision and Jonah's attachment to a fleeting comfort.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"'Son of Mattai' is a Syriac epithet for Jonah, derived from the Hebrew tradition (Jonah son of Amittai). Narsai uses it to emphasize Jonah's prophetic identity.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܛܲܠܬܼܵܐ ܥܒܼ݂ܵܕܼ ܠܹܗ ܕܲܢܕܲܝܲܪ ܒܗ̇ ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ","severity":"info","text":"The 'third day' (mṭalltā) echoes Jonah's three days in the fish and prefigures Christ's resurrection. Narsai links it to the 'time of sacrifice,' a typological reference to Christ's passion.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܦܪ̣ܵܣ ܛܲܪ̈ܦܵܘܗܝ ܠܥܸܠ ܡ̣ܢ ܝܵܘܢܵܥ","severity":"caution","text":"The phrase 'spread its leaves above the sea' is ambiguous: it may refer to the gourd's growth or to a symbolic canopy. The Syriac allows both a literal and allegorical reading.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Hebrew whose foreskins they circumcised' is unclear: it may refer to Jonah himself or to a generic Hebrew figure. The reading taken follows the English draft's interpretation as Jonah.","The phrase 'the sign bound him with the love of the gourd' could be read as either divine action or Jonah's self-binding; the text supports the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܝܲܗ̣̄ܒܹܿܗ ܡܸܢܫܸܠܝ ܘܐܲܣܪܹ݂ܗ ܒܚܘܼܒܹܿܗ\nܗܦ̣ܲܟ ܘܲܕܠܵܐ ܒܹܗ ܘܝܼܒܸܫ ܡܸܢܹܫܠܝ ܘܐܲܟܼܪܝܼ ܠܩܘܼܒܼܠܹܗ ܀ :ܠܫܵܘܒܵܐ ܩܲܫܝܵܐ ܪܡ݂ܲܙ ܦܘܼܩܕܵܢܵܐ ܘܲܢ̣ܫܲܒܼ ܡܸܢܫܹܠܝ\nܘܝܼܒܸܫ̣ ܩܲܪܬܵܐ ܘܲܚܡܵܘ̣ ܛܲܪ̈ܦܵܘܗܝ ܘܲܢ̣ܬܲܪܘ ܦܹܐܪ̈ܘܗܝ ܀ :ܨܸܚܲܬ̤ ܫܸܡܫܵܐ ܒܪܹܫܹܗ ܕܝܵܘܢܵܢ ܥܲܙܝܼܙܵܐܝܼܬܼ\nܘܥܲܦ̣ ܬܸܢ̈ܚܵܬܼܵܐ ܘܟܸܪܝܲܬ̤ ܢܵܦܫܹܗ ܘܲܫܸܐܠ ܡ̇ܘܬܵܐ ܀ :ܠܵܘ ܕܲܥܝܵܕܼܵܐ ܗ̄ܘ̣ ܫܵܘܒܵܐ ܕܲܗܘ̤ܵܐ ܥܲܠ ܟܵܪܘܿܙܵܐ\nܪܸܡܙܵܐ ܫܲܓܼܪܹܗ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܒܚܲܡܝܼܡܘܼܬܼܵܐ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܫܲܓܼܫܹܗ ܠܝܲܡܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܗܘ̤ܝܘܼ ܕܫܲܓܼܪܹܗ ܠܨܸܡܚܵܐ ܕܫܸܡܫܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ :ܐܲܠܦܹܗ ܒܝܲܡܵܐ ܕܠܵܐ ܢܸܬܼܥܲܣܲܩ ܒܐܘܼܪܚܵܐ ܕܥܲܡܡܹ̈ܐ\nܘܟܼܵܘܢܹܗ ܒܩܲܪܬܵܐ ܕܠܵܐ ܬܸܟܼܪܸܐ ܠܹܗ ܒܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܪܲܒܵܐ ܗܘ̤ܵܐ ܠܹܗ ܫܪܘܿܪܵܐ ܕܩܲܪܐܵܐ ܘܚܲܟܸܿܡ ܢܲܦܫܹܗ\nܘܐܲܣܪܹ̣̰ܗ ܒܚܘܼܒܵܐ ܠܘܵܬܼ ܚܲܛܵܝܹ̈ܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܀ :ܗܘ̤ܵܐ ܬܲܠܡܝܼܕܼܵܐ ܡܠܝܼܠܵܐ ܠܚܲܪܫܵܐ ܢܒܼܝܼܵܐ ܠܩܲܪܬܵܐ\nܘܝܼܠܸܦ ܣܸܦܪܵܐ ܩܢܹܐ ܒܘܼܝܵܢܵܐ ܡ̣ܢ ܫܲܬܿܝܼܩܵܐ ܀ ܩ̣ܒܲܥ ܠܹܗ ܫܵܘܒܵܐ ܕܥܲܠ ܗܲܕܵܡ̇ܘ̈ܗܝ ܚܲܫܵܐ ܒܠܸܒܹܿܗ\nܘܫܲܪܝܼ ܚܵܢܹ̇ܐ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܠܘܵܬܼ ܚܵܘܣܵܢܵܐ ܀ ܐܲܠܦܸܗ ܐ̄ܪܵܙܵܐ ܕܲܒܼܫܲܬܿܝܼܩܵܐ ܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ:\nܘܦܲܫܸܩ ܐܸܢܹܝܢ ܒܝܲܕܼ ܓܸܠܝܵܢܵܐ ܕܠܵܐ ܬܸܟܼܪܸܐ ܠܹܗ ܀ :ܠܥܸ݂ܙ ܠܹܗ ܪܸܡܙܵܐ ܒܚܲܕܼ ܒܲܪܬܼ ܩܵܠܵ ܐܲܝܟ ܠܸܫܵܢܹܗ\nܕܥܲܠ ܡ̇ܢ ܐܲܟܼܪܝܼܬܿ ܥܲܠ ܫܲܬܿܝܼܩܵܐ ܕܗܲܒܸܿܒܼ ܡܸܢܫܹܠܝ ܀ :ܠܡܵܢ ܐܲܣܝܼܪ ܐܲܢ̄ܬܿ ܒܚܘܼܒܵܐ ܫܲܠܡܵܐ ܒܲܡܚܲܝܼ̈ܠܵܬܼܵܐ\nܘܠܵܐ ܩܵܪܹ̇ܒܼ ܐܲܢ̄ܬܿ ܠܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܕܩܵܢ̇ܝܢ ܐ̄ܢܵܫܵܐ ܀","english":"That command which he gave to the gourd and bound it with his love turned and was not in it, and the gourd dried up and he cast it before him. The harsh gourd signified a command, and the gourd withered; the leaf dried up and its leaves grew yellow and its fruits fell. The sun's heat beat fiercely upon the head of the gourd, and the shoots withered and its life was cut short, and it sought death. Not according to custom was the gourd that came upon the preacher; a sign drove it out of order with heat. That command which disturbed the sea contrary to custom was what drove the growth of the sun out of order. He taught the sea, which was not troubled by the way of the peoples, and showed the gourd, which was not hindered for him in the life of man. Great for him was the truth of the caller, and he made his soul wise and bound it with love toward sinners, though he did not wish. He became a speaking disciple to a silent teacher, and learned a new book, a lesson from the silent one. The gourd fixed upon his members pain in his heart, and began to live by means of healing toward salvation. He taught the mystery of love and mercy in silence, and interpreted the sign by means of revelation, which was not hindered for him. He gave a sign with a single voice like his language, that upon what he cast before the silent one who gave the gourd. Why are you bound in perfect love with powers, and you do not approach the praises which man sings?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܵܘܒܵܐ","severity":"info","text":"The term ܫܵܘܒܵܐ (šāwbā) is rendered 'gourd' in the English draft, but it also carries the sense of 'a plant that grows quickly and withers,' often identified with the castor-oil plant (cf. Jonah 4:6–7 in some traditions). Narsai exploits this double meaning to allegorize the gourd as a symbol of divine command and human frailty.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܵܘܒܵܐ","severity":"info","text":"The gourd (šāwbā) recalls the plant in Jonah 4:6–7, which God causes to grow over Jonah for shade and then withers. Narsai’s description of the gourd drying up, leaves yellowing, and fruits falling expands the biblical narrative into a moral lesson on obedience and divine mercy.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā, 'sign' or 'command') is a key concept in Syriac exegetical tradition, often denoting a typological or allegorical pointer. Here Narsai uses it to link the gourd’s fate to the divine command that disrupts natural order, a theme common in Syriac commentaries on Jonah.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The passage is structured as a series of parallel contrasts: the gourd’s natural cycle versus the divine command that disrupts it, the sea’s calm versus its disturbance, and the silent teacher versus the speaking disciple. This rhetorical pattern emphasizes the paradox of divine mercy working through apparent disorder.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܡܵܐ","severity":"info","text":"The sea (ܝܲܡܵܐ) is paralleled with the gourd as both are subject to divine command 'contrary to custom' (ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ). This mirrors the biblical Jonah’s experience where the sea and the plant are instruments of God’s will, a common typological pairing in Syriac homilies.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܥܸ݂ܙ","severity":"caution","text":"The verb ܠܥܸ݂ܙ (l‘ez, 'he gave') in the phrase 'He gave a sign with a single voice' is ambiguous: it could mean 'he interpreted' or 'he uttered.' The English draft takes it as 'gave,' but the context of teaching a mystery in silence suggests a performative act of revelation. The reading here follows the draft.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'silent one' (ܫܲܬܿܝܼܩܵܐ) is ambiguous: it may refer to God, the gourd, or Jonah himself as a passive recipient of divine instruction. The reading here takes it as the gourd, consistent with the allegory.","The phrase 'bound it with his love' (ܐܲܣܪܹܗ ܒܚܘܼܒܹܗ) could refer to God’s love for the gourd or Jonah’s love for the plant; the context of divine command favors the former."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܠܡܵܢ ܡܲܚܸܒܼ ܐܲܢ̄ܬܿ ܠܲܕܠܵܐ ܕܝܼܠܵܟ ܘܣܢܹ̇ܝܬܿ ܕܝܼܠܵܟ\nܘܲܠܡܵܢ ܩܵܨ̇ܦܲܬܿ ܒܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ\n:ܠܡܵܢ ܠܵܐ ܥܵܐ̇ܠܲܬܿ ܒܕܼܝܼܢܵܐ ܟܹܐܢܵܬ ܥܲܡ ܚܘܼܫܵܒܲܝ̈ܟ\nܘܐܲܢ̄ܬܿ ܒܵܟ ܕܵܐܹ̇ܢ ܥܲܡ ܪܸܥܝܵܢܵܟ ܒܗܵܠܹܝܢ ܕܝܼܠܵܟ ܀ :ܐܲܝܟܵܐ ܛܲܒܿܝܼܥ ܝܲܨܪܵܐ ܥܝܼܪܵܐ ܕܦܵܪܘܿܫܼܘܼܬܼܵܟ\nܕܠܵܐ ܡܲܪܓܸܿܫ ܐܲܢ̄ܬܿ ܒܲܟܼ̈ܢܵܘܵܬܼܵܟ ܐܲܝܟ ܕܲܒܼܕܼܝܼܠܵܟ ܀ :ܠܵܟ ܟܸܪܝܲܬ̤ ܠܵܟ ܥܲܠ ܚܘܼܒܵܠܵܐ ܕܩܲܪܐܵܐ ܚܲܪܫܵܐ\nܟܡܵܐ ܠܝܼ ܬܸܟܼܪܼܐ ܥܲܠ ܡܲܠܵܠܹ̈ܐ ܕܨܝܼܪܝܼܢ ܒܲܩܢܘܿܡܝ ܀ :ܠܵܟ ܐܲܥܝܼܩܵܟ ܫܵܘܒܵܐ ܓܲܠܝܵܐ ܒܓܼܘܼܫܡܵܐ ܕܲܠܒܲܪ\nܠܝܼ ܕܹܝܢ ܫܲܚܩ݂ܲܢܝ ܥܵܘ̣ܠܵܐ ܟܲܣܝܵܐ ܕܚܘܼܒܵܠ ܐ̄ܢܵܫܵܐ ܀ :ܐܲܢ̄ܬܿ ܥܲܠ ܫܝܼܛܵܐ ܩܢܹܝܬܿ ܚܵܘܣܵܢܵܐ ܘܚܲܫܵܐ ܪܲܒܵܐ\nܟܡܵܐ ܕܹܝܢ ܐܸܚܘܼܣ ܥܲܠ ܝܲܩܝܼܪܹ̈ܐ ܕܦܵܢܹ̇ܝܢ ܨܹܐܕܲܝ ܀ :ܚܙ̣̱ܝܼ ܪܸܒܿܘܵܬܵܐ ܬܲܪܬܲܥܸܣܪܹ̈ܐ ܕܫܲܒܼܪܹ̈ܐ ܙܥܘܼܪܹ̈ܐ\nܘܲܡܬܼܘܿܚ ܗܵܘܢܵܟ ܠܘܵܬܼ ܡܸܢܝܵܢܵܐ ܕܟܼܠܹܗ ܀ :ܚܘܼܣ ܒܲܪ ܡܲܬܲܝ ܕܠܵܐ ܢܸܬܼܚܲܒܲܠ ܟܲܪܟܼܵܐ ܪܲܒܵܐ\nܠܝܼ ܐܸܬܿܕܲܡ̇ܐ ܒܝܲܕܼ ܚܵܘܣܵܢܵܐ ܠܘܵܬܼ ܩܲܪ̈ܝܼܒܿܝܼܟ ܀ :ܡ̇ܢ ܝܵ̇ܬܲܪ ܐܲܢ̄ܬܿ ܒܚܘܼܒܵܠ ܐܲܬܼܪܵܐ ܕܡ̇ܘܒܸܿܕܼ ܪܘܼܓܼܙܵܐ\nܠܵܐ ܐ̄ܢܵܫ ܡ̇ܘܕܹܿܐ ܠܲܫܡܵܐ ܕܐܝܼܬܼܘܼܬܼܝ ܒܓܼܵܘ ܕܲܚܝܼܚܵܐ ܀ :ܬܪܘܨ ܨܸܒܼܝܵܢܵܐ ܠܢܝܼܫܵܐ ܕܪ̈ܲܚܡܲܝ ܘܲܚܢܲܝ ܠܩܘܼܒܼܠܹܗ\nܕܡܸܛܠ ܗܵܕܹܐ ܩܪܹܝܬܼܵܟ ܨܹܐܕܲܝ ܕܒܼܝܼ ܬܸܬܿܕܲܡܸܐ ܀ :ܕܵܘܩܵܐ ܣܵܡ̇ܬܵܟ ܕܬܲܦܢܸܐ ܨܹܐܕܲܝ ܠܥܲܡܡ̈ܐ ܕܲܛܥ̣ܵܘ\nܦܪܘܿܣ ܦܸܬܼܓܼܵܡܲܝ̈ܟ ܒܲܕܼܡܘܼܬܼ ܢܸܫ̈ܒܹܿܐ ܠܨܲܝܕܼܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܡܨܝܼܕܿܬܵܐ ܕܚܘܼܒܵܐ ܥܬܼܝܼܕ ܐ̄ܢܵܐ ܕܐܸܦܪܘܿܣ ܥܲܠ ܟܠ ܥܲܡܡܝܼ̈ܢ\nܘܪܸܫܡܹ̇ܬܼ ܒܐܝܼܕܲܝ̈ܟ ܦܘܼܪܩܵܢ ܟܠܵܐ ܒܝܲܕܼ ܢܝܼܢܘܵܝܹ̈ܐ ܀","english":"Why do you love your gourd and your own shade, and why are you angry at the life of a man as if he were not a man? Why do you not enter into the judgment of the church with your thoughts, and you yourself judge with your mind in your own assembly? Where does the wakeful nature of your discernment hide, that you do not perceive your own members as your own? For you, the harsh gourd’s destruction is grievous; for me, how much more grievous are the words that are inscribed in my bosom? For you, a clear blemish in the external body is distressing; for me, the hidden iniquity of the destruction of a man is oppressive. You lamented the loss and great pain over a gourd; how much more should I lament over the precious ones who fall before me? Behold the twelve thousand small children, and stretch out your hand toward the one who is full of all. Have mercy on the son of Matthew, that the great city may not be destroyed; for me, let me be likened through compassion to your relatives. The more you increase in the destruction of a place that destroys wrath, no man acknowledges the name of my being within the living one. Direct your will toward the crushed one of the merciful and the wise, for it is because of this that I have called you before me, that you may be likened to me. Set your sight to teach before me the peoples who have erred; spread out your words in the form of nets for the catching of man. The net of love is prepared for a man to spread over all my peoples, and in your hands is inscribed the salvation of all through the signs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܡܵܢ ܡܲܚܸܒܼ ܐܲܢ̄ܬܿ ܠܲܕܠܵܐ ܕܝܼܠܵܟ","severity":"info","text":"The speaker contrasts the addressee's grief over a gourd with the speaker's own grief over human suffering, a rhetorical device common in Narsai's homilies.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܘܨ ܨܸܒܼܝܵܢܵܐ ܠܢܝܼܫܵܐ ܕܪ̈ܲܚܡܲܝ","severity":"info","text":"The phrase 'direct your will toward the crushed one of the merciful' echoes the biblical theme of divine mercy, possibly alluding to Jonah's mission to Nineveh (Jonah 3–4).","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙ̣̱ܝܼ ܪܸܒܿܘܵܬܵܐ ܬܲܪܬܲܥܸܣܪܹ̈ܐ ܕܫܲܒܼܪܹ̈ܐ ܙܥܘܼܪܹ̈ܐ","severity":"info","text":"The reference to 'twelve thousand small children' may reflect a local tradition or historical event known to Narsai's audience, possibly a massacre or a symbolic number for the innocent.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܲܪܐܵܐ","severity":"info","text":"The term 'gourd' (ܩܲܪܐܵܐ) is a key symbol in this passage, representing a transient object of attachment, contrasting with human life.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܟ ܟܸܪܝܲܬ̤ ܠܵܟ ܥܲܠ ܚܘܼܒܵܠܵܐ ܕܩܲܪܐܵܐ ܚܲܪܫܵܐ","severity":"info","text":"The passage employs a series of parallel contrasts between 'you' and 'me', a rhetorical structure typical of Narsai's homiletic style to emphasize moral lessons.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܡܬܼܘܿܚ ܗܵܘܢܵܟ ܠܘܵܬܼ ܡܸܢܝܵܢܵܐ ܕܟܼܠܹܗ","severity":"info","text":"The call to 'stretch out your hand toward the one who is full of all' may reflect a liturgical gesture or a reference to Christ as the all-sufficient one, common in Syriac exegesis.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of Matthew' (ܒܲܪ ܡܲܬܲܝ) is unclear; it may refer to a specific individual or be a symbolic figure.","The phrase 'twelve thousand small children' could be literal or symbolic; the exact referent is uncertain."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ ܡ̇ܬܼܿܚ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܸܣܓܼܕܲܬܼ ܡ̇ܪܘܼܬܼܝ\nܘܗܵܐ ܚܵܘܝܼܬܵܗ̇ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܠܢܝܼܢܘܹܐ ܕܲܦܢܵܬ̤ ܀ :ܚܲܝܕܼ ܡ̣ܢ ܓܸܢܣܵܟ ܥܬܼܝܼܕܼ ܐ̄ܢܵܐ ܕܐܹܣܝܼܡ ܐܲܝܟ ܪܲܒܿܚܲܝܠܵܐ\nܘܗܵܐ ܒܲܕܸܿܩܬܵܗ̇ ܠܙܵܟܼܘܼܬܼܝ ܕܲܥܠܵܘܗܝ ܒܝܲܕܼ ܢܸܨܚܵܢܲܝ̈ܟ ܀ :ܒܝܲܕܼ ܒܲܪܢܵܫܵܐ ܡܲܦܢܹܐ ܐ̄ܢܵܐ ܟܠ ܠܘܵܬܼ ܗܲܝܡܵܢܘܼܬܼܝ\nܒܛܘܼܦܣܵܐ ܕܝܼܠܹܗ ܩܪܹܝܬܼ ܢܝܼܢܘܵܝܹ̈ܐ ܠܟܼܪܘܿܙܘܼܬܼܵܐ ܀ :ܠܥܲܡܡܹ̈ܐ ܘܥܲܡܵܐ ܡܟܲܢܸܫ ܠܲܚܕܼܵܐ ܒܚܘܼܒܵܐ ܕܲܠܘܵܬܼܝ\nܘܕܸܪܫ̇ܬܼ ܐܘܼܪܚܵܐ ܩܕܼܵܡ ܡܹܐܬܼܝܼܬܹܗ ܒܐܘܼܪܚܵܐ ܕܐܵܬܼܘܿܪ ܀ :ܒܹܗ ܫܵܪܹܐ ܐ̄ܢܵܐ ܣܝܵܓܼ ܢܵܡܘܿܣܵܐ ܕܒܲܐܦܲܝ̈ ܥܲܡܡܹ̈ܐ\nܒܗܵܕܹܐ ܬܸܢܘܲܝ ܩܪܹܝܬܼ ܫܲܕܲܪܬܵܟ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܀ :ܒܲܝܐܹܗ ܟܲܣܝܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܠܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܠܵܐ ܬܸܟܼܪܸܐ ܠܹܗ ܒܦܘܼܢܵܝ ܥܲܡܡܹ̈ܐ ܕܲܚ̣ܝܵܘ ܒܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܐܲܠܦܹܗ ܒܕܝܼܠܹܗ ܕܢܸܪܚܲܡ ܕܝܼܠܹܗ ܐܲܝܟ ܦܵܪܘܿܫܵܐ\nܘܒܲܕܸܿܩ ܒܐܝܼܕܹܗ ܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ ܕܲܟܼܣܸܐ ܒܥܲܡܵܐ ܀ :ܚܵܘܝܹܗ ܒܐܘܼܪܚܵܐ ܚܕܲܬܵܐ ܕܟܼܵܪܘܙܘܼܬܼܵܐ\nܘܲܕܼܪܲܫ ܒܐܝܼܕܹܗ ܫܒܼܝܼܠܵܐ ܕܫܲܝܢܵܐ ܠܘܲܥܕܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܡܲܬ̣ܚܹܗ ܠܪܲܗܛܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܘܬܲܚܡܹܗ ܒܥܲܡܵܐ ܘܐܲܦܩܹܗ ܠܥܲܡܡܹ̈ܐ ܒܝܲܕܼ ܒܲܪ ܡܲܬܲܝ ܀ :ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ ܟܠ\nܘܚܵܘܝܹܗ ܒܐܝܼܕܹܗ ܠܨܲܠܡܵܐ ܦܲܐܝܵܐ ܕܲܟܼܣܸܐ ܒܐ̄ܪܵܙܵܐ ܀ :ܒܪܝܼܟ ܕܲܪܫܲܡ̣ ܠܲܢ ܒܝܲܕܼ ܒܲܪ ܡܲܬܲܝ ܦܘܼܢܵܝ ܚܲܝܲܝ̈ܢ\nܬܵܘܕܿܝܼ ܠܟܲܣܝܵܐ ܕܲܓ̣ܠܵܐ ܒܕܝܼܠܲܢ ܥܲܠ ܟܲܣܝܘܼܬܹܗ ܀","english":"I shall not extend my hand to the worship of my lordship, and behold, I show it by the deeds of the judgments of the faces. For from your race I am destined to place as a commander, and behold, I examine my victory over him by your triumphs. Through a man I make known all my faith, by the example of him who called the judgments to the proclamation. To the peoples and to the people I subdue one in the love of me, and a way was prepared before his coming in the way of Athor. In him I shall begin the boundary of the law before the faces of the peoples. By this sign your sending to the house of the Chaldeans was called. In it is hidden mysteriously from the son of the Hebrews, lest he be hindered by the mouth of the peoples who lived by his hands. Teach him by his own mercy, which is his own like a divider, and examine by his hand the salvation of the peoples which he conceals in the people. Show him the new way of the proclamation, and tread by his hand the path of peace to the covenant of life. By this sign he shall extend the course of righteousness, and stir up the people and bring forth the peoples through the son of Matthew. To the end of his proclamation all shall look, and show by his hand the beautiful image which is concealed in the mystery. Blessed is he who depicted for you through the son of Matthew the mouth of the living, confession to the hidden one who revealed in our own concerning his concealment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܡܲܬܲܝ","severity":"info","text":"The phrase 'son of Matthew' likely refers to the apostle Matthew, here presented as the evangelist whose Gospel embodies the proclamation (kārozūtā) that Narsai interprets typologically.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܘܼܪܚܵܐ ܕܐܵܬܘܿܪ","severity":"info","text":"'Way of Athor' (Assyria) evokes the historical route of the Assyrian exile of the northern kingdom of Israel, a key backdrop for the book of Jonah and its reception in Syriac tradition.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬ ܢܘܼܟܪ̈ܵܝܹܐ","severity":"info","text":"'House of the Chaldeans' alludes to the mission to Nineveh (cf. Jonah 3:2-4), the capital of the Neo-Assyrian empire, which Syriac exegesis often identifies with the Chaldeans.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܕܹܐ ܬܸܢܘܲܝ","severity":"info","text":"The repeated phrase 'by this sign' (b-hāḏē teʿwāy) marks a structural refrain, dividing the passage into units that each introduce a new aspect of the divine plan through typological signs.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܟܵܪܘܿܙܘܼܬܵܐ","severity":"info","text":"Kārozūtā ('proclamation') is a technical term in Syriac literature for the apostolic kerygma, often linked to the liturgical reading of Scripture and to the missionary work of the apostles.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ","severity":"caution","text":"The phrase 'salvation of the peoples' is ambiguous: it may refer to the salvation brought by the prophet Jonah to the Ninevites, or typologically to the universal salvation proclaimed by the apostle Matthew.","cites":[{"key":"ed:dsc-40","label":"source edition: On Jonah","url":"https://syriaccorpus.org/40"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the Hebrews' (bar ʿeḇrāyē) is unclear: it may refer to Jonah himself, or to a generic Jewish figure whose hidden mystery is protected from the nations.","The phrase 'the mouth of the living' (pūmā ḥayyayyā) is obscure; it could be a title for Christ or for the evangelist as the living voice of the Gospel."],"confidence":"medium","notes":[]}]}