{"slug":"dsc-41","id":"syriac:dsc:dsc-41","title":"On Reproof","title_source":"On Reproof","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":"2026-11-15T05:32:38Z","cost_usd":0.01772},"source":{"registry_id":"syriac:dsc:dsc-41","work_id":"dsc-41","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/41"},"stats":{"passages":26,"english_words":7168,"coptic_letters":0,"source_letters":15444,"commentary_units":149,"commentary_kinds":8,"derived_notes":0,"ambiguities":48,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-41","abstract":"On Reproof is a verse homily (memrā) attributed to Narsai, a prominent East Syriac theologian and poet of the late fifth century. The work belongs to the genre of reproof (taksā d-mūḏāʿōṯā), a didactic and paraenetic form typical of Narsai’s ascetic output. It survives in multiple East Syriac manuscripts, often collected with other memrē, and was likely used in monastic and liturgical settings, possibly during penitential seasons. The edition relies on a single base manuscript without full collation or critical apparatus, leaving textual uncertainties unaddressed.","historical_context":"Narsai (d. ca. 503) was a leading figure of the East Syriac (Church of the East) tradition, active in the School of Edessa and later in Nisibis. His works reflect the theological and ascetic currents of late antique Syriac Christianity, shaped by the legacy of Ephrem and the Antiochene exegetical tradition. On Reproof is a memrā, a verse homily designed for oral delivery in a monastic community. The genre of reproof (mūḏāʿōṯā) served to exhort monks toward moral vigilance and spiritual combat. The work’s attribution to Narsai is traditional but not externally confirmed; dating rests on stylistic and manuscript evidence within the East Syriac tradition. The text survives in multiple East Syriac manuscripts, often grouped with other memrē, indicating its use in liturgical or catechetical cycles, though no direct lectionary evidence is cited. The edition’s reliance on a single base manuscript without collation limits certainty about the textual tradition.","significance":"On Reproof exemplifies Narsai’s ascetic theology, particularly his emphasis on free will (ṣebyānā) and moral responsibility in spiritual combat. The work’s use in East Syriac monastic and penitential contexts highlights its role in shaping communal discipline and interior reform. It also illustrates the continuity of Syriac paraenetic poetry from Ephrem to later East Syriac authors.","timeline":[{"date":"ca. 5th c.","event":"Narsai active at the School of Edessa and later Nisibis"},{"date":"ca. 503","event":"Traditional date of Narsai’s death"},{"date":"5th–6th c.","event":"Composition of On Reproof (attributed to Narsai)"},{"date":"6th–7th c.","event":"Transmission and copying in East Syriac monastic scriptoria"},{"date":"19th–20th c.","event":"Modern edition based on a single East Syriac manuscript"}],"relations":[{"work":"Memrē of Narsai","relation":"Part of a larger corpus of verse homilies attributed to Narsai","key":"","label":null,"url":null},{"work":"Homilies of Ephrem the Syrian","relation":"Continues the Syriac tradition of didactic verse homilies","key":"","label":null,"url":null},{"work":"East Syriac monastic rules","relation":"Used in monastic and penitential contexts","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Narsai is traditional but not externally confirmed.","Dating rests on stylistic and manuscript evidence within the East Syriac tradition, not on external witnesses.","The edition relies on a single base manuscript without full collation or critical apparatus.","Textual uncertainties (e.g., hapax legomena, scribal errors) are not discussed in the edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000425,"generated":"2026-11-15T05:32:38Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/41"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8543"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-41","status":"pass","blocking":[],"warnings":[],"stats":{"passages":26,"translated":26,"commentary_passages":26,"commentary_units":149,"english_words":7168,"source_letters":24067,"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 verse homily (memrā) in the genre of reproof (taksā d-mūḏāʿōṯā), typical of Narsai’s didactic and paraenetic output.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Narsai (d. ca. 503) is traditional but not externally confirmed; the work’s dating rests on stylistic and manuscript evidence within the East Syriac tradition.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple East Syriac manuscripts, often collected with other memrē of Narsai; the edition draws on a single base manuscript without full collation.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was used in East Syriac monastic and liturgical contexts, likely read during penitential seasons, though no direct lectionary evidence is cited.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings; textual uncertainties (e.g., hapax legomena, scribal errors) are not discussed.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"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: 26 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":26},"term_index":[],"citations":{"ed:dsc-41":{"label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܡܲܟܿܣܵܢܘܼܬܼܵܐ\nܡܐܡܪܐ ܬܫܝܥܝܐ\nܥܲܠ ܡܲܟܿܣܵܢܘܼܬܼܵܐ ܘܠܵܚܹ̇ܡ ܠܨܵܘܡܵܐ ܘܲܠܒ̣ܵܥܘܼܬܼܵܐ\n:ܡܚܝܼܠ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܡ̇ܝܘܿܬܼܵܐ\nܕܢܸܬܼܩܲܪܲܒܼ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ. :ܕܒܸܣܪܵܐ ܘܲܕܡ̇ܐ ܠܵܐ ܡܸܫܟܲܚ\nܠܡܹܐܪܲܬܼ ܚܲܝܹ̈ܐ ܕܥܬܼܝܼܕܼܝܼܢ܀ :ܣܝܼܡ ܗ̄ܘ̣ ܝܲܨܪܵܐ ܕܡܲܚܫܲܒܼܬܹܗ\n:ܥܲܠ ܒܝܼܫܬܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\n:ܘܡ̇ܐ ܕܪܲܓܼ ܛܵܒܼܬܼܵܐ ܨܸܒܼܝܵܢܹܗ\nܢܲܓܼܕܹܿܗ ܝܲܨܪܹܗ ܠܒܼܝܼܫܵܬܼܵܐ. :ܘܟܲܕܼ ܛܵܒܼ ܣܝܼܡܝܼܢ ܒܲܟܼܝܵܢܹܗ\nܬܪܹܝܢ ܚܘܼܫܵܒܹ̈ܐ ܕܲܠܩܼܘܼܒܼܠܵܐ. ܙܵܟܹ̇ܐ ܝܲܨܪܹܗ ܠܲܟܼܝܵܢܹܗ:\nܘܢܵܓܹܿܕ ܠܹܗ ܠܘܵܬܼ ܚܘܼܬܼܚܵܬܹ̈ܐ. :ܡܫܲܥܒܸܿܕܼ ܨܸܒܼܝܵܢ ܚܹܐܪܘܼܬܹܗ\nܠܥܲܒܼܕܿܘܼܬܼܵܐ ܕܪܸܓܲܬܼ ܒܸܣܪܵܐ. :ܘܲܕܒܼܝܼܪ ܟܠܹܗ ܒܲܩܛܝܼܪܵܐ\nܡ̣ܢ ܚܲܫܹ̈ܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܛܵܒܼܬܼܵܐ ܕܨܵܒܹ̇ܐ ܒܵܗ̇\nܡܸܫܟܲܚ ܣܵܥܲ݁ܪ ܨܸܒܼܝܵܢܹܗ. :ܐܸܠܵܐ ܠܒܼܝܼܫܬܵܐ ܕܠܵܐ ܨܵܒܹ̇ܐ\nܥܵܨܹܐ ܠܹܗ ܝܲܨܪܹܗ ܠܡܸܣܥܲܪ. :ܪܡܸܐ ܒܐܵܓܼܘܿܢܵܐ ܒܟܸܠܥܸܕܼܵܢ\nܟܲܕܼ ܡܸܬܼܟܲܬܲܫ ܥܲܡ ܝܲܨܪܹܗ. :ܘܡܲܩܪܸܒܼ ܠܘܼܩܒܲܠ ܚܘܼܬܼܚܵܬܹ̈ܐ\nܒܙܲܝܢܵܐ ܕܚܹܐܪܘܼܬܼ ܨܸܒܼܝܵܢܹܗ. :ܚܵܐܹ̇ܒܼ ܟܠܢܵܫ ܡ̣ܢ ܝܲܨܪܹܗ\nܘܡܸܫܬܲܥܒܲܕܼ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ. :ܘܠܵܐ ܡܥܲܙ̣ܐ ܚܹܝܠ ܨܸܒܼܝܵܢܹܗ\nܩܕܼܵܡ ܚܹܐܦܵܐ ܕܪܸܓܲܬܼ ܒܸܣܪܵܐ. :ܪܵܘܝܵܐ ܗ̄ܘ̣ ܡ̣ܢ ܟܠ ܒܲܪܢܵܫܵܐ\nܕܗܘ̤ ܥܲܡ ܢܲܦܫܹܗ ܡܸܬܼܟܲܬܲܝ. :ܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܕܲܢܦܲܨܹܝܘܗܝ\nܡ̣ܢ ܚܲܫܹ̈ܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ. :ܠܚܲܕܼ ܗ̄ܘ̣ ܙܵܕܼܩܵܐ ܙܵܟܼܘܼܬܼܵܐ\nܕܙܲܟܿܝܹܗ ܠܓܸܢܣܲܢ ܚܲܝܵܒܼܵܐ. :ܕܐܲܡܚܸܠܬܹܗ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ\nܚܲܝܠܹܗ ܒܙܲܝܢܵܐ ܕܪܘܼܚܩܘܼܕܫܵܐ. :ܠܵܟ ܡ̇ܪܝ ܦܲܐ̈ܝܵܢ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܕܓܲܙܵܟ ܪܸܡܙܵܟ ܪܸܡܙܵܐ ܗ̄ܘ̣ ܕܲܚܢܵܢܵܟ.","english":"On Reproof\n\nNinth Memra\n\nOn reproof, and it is fitting for fasting and prayer.\n\nThe mortal nature is weak,\nwhich approaches perfection. For flesh and blood cannot\ninherit the life of the future. The inclination of his thought is set\nupon evil from the beginning,\nand when the desire for good stirs,\nhis inclination turns it to evil. And when his will is set on good,\ntwo opposing thoughts contend. His inclination conquers his will,\nand leads it toward sins. His free desire subjects itself\nto the servitude of the lust of the flesh. And it binds him entirely in a chain\nfrom the pains of mortality. It is not for the good that he desires\nthat he can accomplish his desire. But for the evil that he does not desire,\nhis inclination compels him to do. He is cast into a prison of darkness,\nwhile struggling with his inclination. And he brings forth against sins\nthe weapon of his free desire. Every man sins from his inclination\nand is enslaved to the passions. And the power of his desire does not prevail\nbefore the force of the lust of the flesh. Every human being is drunk\nwho is troubled with himself. How can he be purified\nfrom the pains of mortality? There is one righteous victory\nthat conquers the guilty body. For mortality has weakened\nhis strength with the weapon of the Holy Spirit. To you, my Lord, are the praises of both,\nfor your treasure is your sign, the sign of your mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܿܣܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term 'makkāsāʿūtā' (reproof) is the title's key concept, denoting corrective discipline or censure, often in an ascetic context.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܲܨܪܵܐ","severity":"info","text":"The term 'yaṣrā' (inclination) is a technical anthropological term in Syriac tradition, often denoting the innate human tendency toward sin, as opposed to the will (ṣebyānā).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܕܥܬܼܝܼܕܼܝܼܢ","severity":"info","text":"The phrase 'life of the future' echoes New Testament eschatological language (e.g., 2 Cor 5:17, Heb 9:15) regarding eternal life as inaccessible to mortal flesh.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܩܪܸܒܼ ܠܘܼܩܒܲܠ ܚܘܼܬܼܚܵܬܹ̈ܐ ܒܙܲܝܢܵܐ ܕܚܹܐܪܘܼܬܼ ܨܸܒܼܝܵܢܹܗ","severity":"info","text":"The imagery of the free will as a weapon against sins reflects the Syriac ascetic tradition of spiritual combat, common in Narsai's homilies.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܬܫܝܥܝܐ","severity":"info","text":"This passage is the ninth memra (homily) in a series on reproof, indicating a structured collection of ascetic discourses.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܡܥܲܙ̣ܐ ܚܹܝܠ ܨܸܒܼܝܵܢܹܗ","severity":"caution","text":"The phrase 'the power of his desire does not prevail' may be textually uncertain; the Syriac verb 'mʿazzā' (prevail) is rare and could be a scribal variant.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my Lord' (ܡ̇ܪܝ) in the final line is ambiguous: it could refer to Christ or to a monastic superior; the context of reproof suggests a spiritual director."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܬܘܼܩܵܢܵܐ ܕܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ\nܘܲܚܘܼܕܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܬܼܘܼܩܵܢܵܟ ܥܸܕܠܹ̇ܬܼ\nܕܲܩܪܹܝܬܹܗ ܠܝܲܨܪܲܢ ܒܝܼܫܵܐ. :ܠܝܲܨܪܲܢ ܥܸܕܼܠܹ̇ܬܼ ܕܲܟܼܡܵܐ ܒܝܼܫ\nܕܡܲܩܪܸܒܼ ܠܘܼܩܒܲܠ ܨܸܒܼܝܵܢܲܢ. :ܠܵܘ ܒܲܟܼܝܵܢܲܢ ܐܸܣܲܪܬܵܗ̇\nܠܛܵܒܼܬܼܵܐ ܘܒܼܝܼܫܬܵܐ ܕܒܲܟܼܝܵܢܲܢ. :ܐܸܠܵܐ ܠܚܹܐܪܘܼܬܼ ܨܸܒܼܝܵܢܲܢ\nܝܸܗ̄ܒܹܿܬܼ ܐܸܢܹܝܢ ܬܲܪ̈ܬܲܝܗܹܝܢ. :ܨܸܒܼܝܵܢܲܢ ܗ̄ܘ̣ ܢܵܓܸ̇ܕ ܠܲܢ\nܠܘܵܬܼ ܚܲܫܹ̈ܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ. :ܘܐܸܡܲܬܼܝ ܕܨܵܒܹ̇ܐ ܨܸܒܼܝܵܢܲܢ\nܡܸܬܼܥܲܠܸܐ ܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ. :ܚܹܐܪܘܼܬܲܢ ܗ̄ܝܼ ܕܡܸܬܼܪܲܟܼܢܵܐ\nܠܥܲܒܼܕܿܘܼܬܼܵܐ ܕܪܸܓܲܬܼ ܒܸܣܪܵܐ. :ܘܐܸܢ ܫܸܦܲ̄̇݁ܪ ܠܵܗ̇ ܡܸܬܼܚܲܪܪܵܐ\nܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ ܕܚܘܼܬܼܚܵܬܹ̈ܐ. :ܘܟܲܕܼ ܛܵܒܼ ܩܲܢܝܵܐ ܚܹܐܪܘܼܬܲܢ\nܫܘܼܠܛܵܢܵܐ ܥܲܠ ܬܲܪ̈ܬܲܝܗܹܝܢ. :ܡܚܝܼܠܘܼ ܟܝܵܢܲܢ ܡ̣ܢ ܗܵܕܹܐ\nܕܗܘ̤ ܒܲܠܚܘܿܕܼܵܘܗܝ ܢܸܙܕܲܕܲܩ. :ܒܚܲܝܠܵܐ ܕܚܘܼܒܵܟ ܙܲܕܲܩܬܵܢ\nܟܲܕܼ ܥܸܫܢܲܬ̤ ܚܲܝܵܒܼܘܼܬܿܢ. :ܘܐܩܸܨܬܵܗ̇ ܥܲܠ ܨܸܒܼܝܵܢܲܢ\nܠܙܵܟܼܘܼܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܵܐ. :ܘܐܸܢ ܟܲܕܼ ܥܸܫܢܲܬ̤ ܣܲܟܼܠܘܼܬܿܢ\nܠܵܐ ܓܥ݂ܲܨ ܚܘܼܒܵܟ ܡ̣ܢ ܥܵܘ̣ܠܲܢ. :ܟܡܵܐ ܗܵܫܵܐ ܕܚ̣ܵܢܘܼܢ ܪ̈ܲܚܡܲܝܟ\nܢܲܐܣܸܐ ܚܢܵܢܵܟ ܚܵܘ̈ܒܵܬܲܢ. :ܘܐܸܢ ܟܲܕܼ ܡ̣ܝܼܬܼܢܲܢ ܒܲܚܛܵܗܲܝ̈ܢ\nܟܲܕܼ ܡ̣ܝܼܬܼܢܲܢ ܒܲܚܛܵܗܲܝ̈ܢ:\nܡܫܝܼܚܵܐ ܡ̣ܝܼܬܼ ܘܐܲܚܝܼ ܠܟܼܠܲܢ. :ܟܡܵܐ ܕܹܝܢ ܗܵܫܵܐ ܢܸܙܕܲܕܲܩ\nܠܲܕܼܡ̇ܐ ܕܩܲܕܲܫ ܛܲܡܐܘܼܬܲܢ. :ܘܐܸܢ ܟܲܕܼ ܣܵܢ̈ܐܹܐ ܐܝܼܬܲܝܢ ܗ̣̄ܘܲܝܢ\nܒܡܵܘܬܵܐ ܕܲܒܼܪܵܟ ܪܲܥܝܼܬܵܢ. :ܟܡܵܐ ܕܹܝܢ ܗܵܫܵܐ ܒܬܲܪܥܘܼܬܹܗ\nܢܸܗܘܸܐ ܒܚܲܝܵܘ̈ܗܝ ܫܵܘܬܵܦܹ̈ܐ. :ܐܲܝܟܵܐ ܕܥܸܫܢܲܬ̤ ܣܲܟܼܠܘܼܬܲܢ\nܐܸܬܼܢܲܨܲܚ ܚܹܝܠ ܛܲܝܒܿܘܼܬܼܵܐ.","english":"The power of the will, which is not something, and the unity that is not destroyed. It was not for your power, O will, that you called the evil inclination. To the evil inclination, O will, which is evil, that brings it against your will. Not in your nature did you bind the good and the evil of your nature. But to the freedom of your will you gave the two of them. It is your will that draws you toward the pains of mortality. And when your will desires, it ascends above the pains. It is your freedom that is sold into the servitude of the lust of the flesh. And if it pleases, it is freed from the bondage of the passions. And when the good is strong, your freedom has authority over both. Your nature is weak from this, that it alone is justified. By the power of your love you justified when your folly erred. And it cut off your will for the victory of the great power. And if, when your folly erred, your love did not withdraw from your iniquity. How much more now will your mercies heal your sin, your debts. And if, when we died in our sins, when we died in our sins: Christ died and revived us all. How much more now is it justified for the blood that sanctified our impurity. And if, when there were multitudes, they were in the death that blessed your flock. How much more now, through his awakening, will they be partners in his life. Where your folly erred, the power of grace was victorious.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܸܒܼܝܵܢܲܢ","severity":"info","text":"The Syriac term ṣebyānā (will) is central to Narsai's anthropology, denoting the faculty of choice that governs moral action. It is distinguished from nature (kyānā) and freedom (ḥērūtā).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܹܐܪܘܼܬܼܲܢ","severity":"info","text":"The term ḥērūtā (freedom) here denotes the will's capacity for self-determination, which can be sold into servitude or liberated from passions. This reflects Narsai's emphasis on moral responsibility.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܡ̣ܝܼܬܼ ܘܐܲܚܝܼ ܠܟܼܠܲܢ","severity":"info","text":"This phrase echoes Romans 5:6–10 and 1 Corinthians 15:3–4, where Christ's death and resurrection are presented as the basis for universal salvation. Narsai applies this to argue for the efficacy of grace despite human sin.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܲܨܪܲܥ ܒܝܼܫܵܐ","severity":"info","text":"The 'evil inclination' (yaṣrā bīšā) is a concept from Jewish and early Syriac tradition, denoting an innate tendency toward sin. Narsai here personifies it as an adversary of the will, consistent with earlier Syriac ascetic literature.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܵܐ ܕܹܝܢ ܗܵܫܵܐ","severity":"info","text":"The repeated phrase 'How much more now' (kmā dēn hāšā) structures the argument as a rhetorical escalation, moving from the will's weakness to the surpassing power of grace, a common homiletic device in Narsai's memre.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܝܼܬܼܢܲܢ ܒܲܚܛܵܗܲܝ̈ܢ","severity":"caution","text":"The repetition of 'when we died in our sins' may indicate a textual corruption or scribal dittography. The English draft reproduces the repetition, but the sense is not disrupted; it may be an emphatic rhetorical doubling.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the power of the will, which is not something' (ܬܘܼܩܵܢܵܐ ܕܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ) is ambiguous: it may mean the will is not a material entity, or that it is not a fixed thing, reflecting Narsai's apophatic tendency.","The identity of the addressee ('you') shifts between the will, the evil inclination, and the listener, creating a layered rhetorical address."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܡ̇ܕܹܝܢ ܩܲܝܵܡ ܣܘܼܟܵܝܵܐ\nܕܚܵܢܲܝܼܢ ܪ̈ܲܚܡܹܐ ܠܚܲܛܵܝܹ̈ܐ. :ܥܵܘ̣ܠܲܢ ܡ̇ܪܝ ܣܵܓܼܵܗ̇ ܠܐܘܼܪܚܵܐ\nܕܡܲܪܕܿܝܼܬܼܵܐ ܕܿܠܘܵܬܼ ܓܵܘܣܵܟ. :ܢܸܫܪܘܿܢ ܪ̈ܲܚܡܲܝܟ ܠܲܣܵܓܼܵܐ\nܕܣܵܓܲܬ̤ ܒܐܲܦܝ̈ܢ ܒܝܼܫܘܼܬܲܢ. :ܥܲܪܦܸܠܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܚܲܦܝܵܬܼܵܗ̇ ܠܦܵܪܘܿܫܘܼܬܲܢ. :ܢܸܓܼܠܹܐ ܚܢܵܢܵܟ ܬܲܚܦܝܼܬܼܵܐ\nܕܦܸܪܣܲܬ̤ ܛܘܼܥܝܲܝ ܥܲܠ ܠܸܒܲܢ. :ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܕܪܸܥܝܵܢܲܢ\nܣܲܡܝܵܬܲܢ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ. :ܢܸܕܢܲܚ ܨܸܡܚܵܐ ܕܝܼܕܲܥܬܼܵܟ\nܘܢܸܚܙܹܐ ܒܹܗ ܣܲܡܝܘܼܬܼ ܢܲܦܫܲܢ. :ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܦܲܪܣܘܼܗ̇ ܠܡܸܠܚܵܐ ܕܝܘܼܠܦܵܢܵܟ. :ܚܢܵܢܵܟ ܢܲܩܢܵܐ ܠܪܸܥܝܵܢܲܢ\nܛܲܥܡܵܐ ܚܲܠܝܵܐ ܕܐܵܘܒܸܿܕܢܲܢ. :ܠܵܐ ܣܢܝ̣ܩ ܚܘܼܒܵܟ ܠܲܦܝܵܣܵܐ\nܕܲܩܕܼܵܡ ܕܲܢܦܝܼܣ ܝܵ̇ܕܲܥ ܐܲܢ̄ܬܿ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܡܸܠܹ̈ܐ ܡܸܬܼܪܲܥܹܝܬܿ\nܕܥܲܕܼܠܵܐ ܢܡܲܠܸܠ ܓܲܒ̈ܝܵܢ ܠܵܟ. :ܠܵܘ ܚܸܡܬܼܵܐ ܕܥܲܠ ܣܘܼܪ̈ܚܵܢܲܝܢ\nܐܲܪܓܸܿܙܬܼܵܟ ܟܲܝܕܼ ܐܲܪܫܥܢܲܢ. :ܕܲܒܼܝܲܨܪܲܢ ܡܸܬܼܒܲܩܸܐ ܗ̣̄ܘܲܝܬܿ\nܥܲܕܼܠܵܐ ܢܹܐܬܸܐ ܠܲܗܘܵܝܵܐ. :ܓܠܹܝܢ ܗ̄ܘ̣ܵܘ ܚܲܫܹ̈ܐ ܕܒܲܟܼܝܵܢܲܢ\nܠܝܼܕܲܥܬܼܵܟ ܥܲܕܠܵܐ ܢܸܗܘܸܐ. :ܘܲܕܢܝܼ̈ܚܵܢ ܗ̣̄ܘܲܝ̈ ܠܲܒܼܨܵܬܼܵܟ\nܛܲܫ̈ܝܵܬܲܢ ܘܲܣܬܼܝܼܪ̈ܵܬܲܢ. :ܝܵ̇ܕܲܥ ܗ̣̄ܘܲܝܬܿ ܕܲܡܫܲܥܒܸܿܕ ܠܲܢ\n:ܝܲܨܪܵܐ ܕܒܲܢ ܠܲܪ̈ܓܼܝܼܓܼܬܼܵܐ\n:ܘܲܡܦܵܣ ܗ̣̄ܘܝܬܿ ܕܲܒܼܝܲܕܼ ܡ̇ܘܬܵܐ\nܗܵܦܹ̇ܟ ܥܲܦܪܲܢ ܠܲܟܼܝܵܢܹܗ. :ܒܣܘܼܢܩܵܢ ܚܲܝܵܘ̈ܗܝ ܚܵܐ̇ܲܪ ܗ̄ܘ̣ܵܝܬܿ\nܩܕܼܵܡ ܬܘܼܩܵܢܵܐ ܕܕܲܚܝܼܚܲܢ. :ܘܲܡ̣ܠܲܝܬܵܝܗܝ ܠܓܸܢܣܲܢ ܚܲܝܹ̈ܐ\nܒܘܼܣܵܡܵܐ ܕܲܡܠܸܐ ܙܲܒܼܢܵܐ. :ܝܵ̇ܕܲܥ ܗ̣̄ܘܲܝܬܿ ܕܲܬܼܪܹܝܢ ܥܘܼܡܪܹ̈ܐ\nܚܵܫ̇ܚܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܲܟܼܝܵܢܲܢ. :ܐܲܪܥܵܐ ܠܫܲܒܼܪܘܼܬܼ ܪܸܥܝܵܢܲܢ\nܘܲܫܡܲܝܵܐ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ.","english":"The meaning of the just one stands, that the mercy of the wicked is for sinners. The wicked one, my lord, has turned aside from the path of rebellion against your nature. Let your mercy flow to the sinner who has sinned in the face of your evil. The cloud of the ranks of the passions conceals your separateness. Reveal your sin, the hiddenness that you spread, the error upon your heart. You do not know that your thought has blinded you from the truth. Let the light of your knowledge dawn, and see in it the blindness of your own self. The snares of the ranks of the passions spread out the salt of your teaching. Your sin is bitter to your thought, the sweet taste that destroys you. Your love is not needed for the persuader who, before he persuades, you already know. It was not in words that are spoken that the just one spoke to your chosen ones. It is not the anger over your transgressions that provoked you when it made you evil. You were being sought in your nature until you came into being. The pains of your weeping were revealed to your knowledge before you existed. And your laughter was for your desire, your hidden things and your secrets. You knew that the inclination that is in you would enslave you to the ranks of the passions, and you were persuaded that through death your nature turns your weeping to dust. In the marketplace of his life you would look before the yoke of your oppression. And you filled your body with life, the pleasure that is full of poison. You knew that two dwellings were fitting for him, for your weeping: the earth for the childhood of your thought, and the heaven for perfection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̇ܕܹܝܢ ܩܲܝܵܡ ܣܘܼܟܵܝܵܐ","severity":"info","text":"The opening phrase is ambiguous: ܡ̇ܕܹܝܢ may be a corruption of ܡܕܝܢ (meaning) or a form of ܡܕܝܢܐ (just one). The translation takes it as 'the meaning of the just one stands', but the Syriac could also be read as 'the just one stands meaning'.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܓܼܝܼܓܼܵܬܼܵܐ","severity":"info","text":"The term ܪ̈ܓܼܝܼܓܼܵܬܼܵܐ (passions) is a key concept in Narsai's ascetical psychology, denoting the disordered impulses that obscure the soul's separateness (ܦܵܪܘܿܫܘܼܬܲܢ).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܥܵܐ ܠܫܲܒܼܪܘܼܬܼ ܪܸܥܝܵܢܲܢ ܘܲܫܡܲܝܵܐ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ","severity":"info","text":"The closing contrast of earth and heaven echoes a common Syriac typology of the two dwellings (ܥܘܼܡܪܹ̈ܐ) of the soul, possibly alluding to Ephrem's Hymns on Paradise or to Narsai's own memre on the soul's journey.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the will (second person singular) to a series of antithetical statements about knowledge and blindness, culminating in a bipartite conclusion contrasting earth and heaven.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̇ܕܹܝܢ","severity":"caution","text":"The reading ܡ̇ܕܹܝܢ is uncertain; the manuscript may have a scribal error. The translation 'meaning' is plausible but not certain. Alternative: ܡܕܝܢ (just one) would change the sense to 'the just one stands'.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening word ܡ̇ܕܹܝܢ is ambiguous between 'meaning' and 'just one'.","The phrase ܕܲܒܼܝܲܨܪܲܢ ܡܸܬܼܒܲܩܸܐ ܗ̣̄ܘܲܝܬܿ could be read as 'you were being sought in your nature' or 'you were sought in your nature'.","The final couplet may be read as a summary of the soul's two dwellings or as a contrast between earthly imperfection and heavenly perfection."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܟܣܸܐ ܗ̄ܘ̣ܵܐ ܐ̄ܪܵܙܵܐ ܕܦܘܼܪܩܵܢܲܢ\nܒܝܲܕܼܥܬܼܵܟ ܥܲܡ ܟܲܣܝܘܼܬܼܵܟ. :ܘܟܲܕܼ ܡܲܛܝܼ ܙܲܒܼܢܵܐ ܕܲܦܣܲܩ̣ܬܿ\nܓܠ݂ܲܝܬܵܗ̇ ܠܟܲܣܝܘܼܬܼ ܨܸܒܼܝܵܢܵܟ. :ܝܵ̇ܕܲܥ ܗ̣̄ܘܲܝܬܿ ܕܚܲܕ ܫܵܩܲܠ ܐܲܢ̄ܬܿ\nܐܲܝܟ ܪܹܫܝܼܬܼܵܐ ܡ̣ܢ ܓܸܢܣܲܢ. :ܘܒܼܕܒܼܚܵܐ ܕܦܲܓܪܹܗ ܫܵܪܹܝܬܿ\nܓܲܙܵܪ ܕܝܼܢܵܐ ܘܡ̇ܘܬܼܵܐ ܕܲܥܠܲܝܢ. :ܟܣܸܐ ܗ̄ܘ̣ܵܐ ܒܟܲܣܝܘܼܬܼ ܝܲܕܲܥܬܼܵܟ\nܪܘܼܡܪܵܡܹܗ ܕܓܸܢܣܲܢ ܫܛ̣ܵܐ. :ܘܲܓܼܠܲܝܬܵܝܗܝ ܒܵܬܲܪ ܙܲܒܼܢܵܐ\nܠܥܘܼܬܵܕܼܵܐ ܕܟܲܣܝܘܼܬܼ ܚܘܼܒܵܟ. :ܘܐܸܢܗܘ̤ ܕܗܵܠܹܝܢ ܓܲܠ̈ܝܵܢ ܗ̣̄ܘܲܝ̈\nܠܝܼܕܲܥܬܼܵܟ ܥܲܕܼܠܵܐ ܢܸܗܘܸܐ. :ܒܝܵܨܪܲܢ ܝܲܬܼܝܪ ܚܵܐ̇ܪ ܗ̣̄ܘܲܝܬܿ\nܕܠܵܐ ܡܥܲܙܸܐ ܩܕܼܵܡ ܚܘܼܬܼܚܵܬܹ̈ܐ. :ܐܲܢ̄ܬܿ ܐܲܝܬܿܝܼܬܵܢ ܠܲܗܘܵܝܵܐ\nܘܝܲܩܲܪܬܵܢ ܒܲܡܠܝܼܠܘܼܬܼܵܐ. :ܐܲܢ̄ܬܿ ܐܲܦܢܝܼܬܵܢ ܡ̣ܢ ܬܵܘܫܵܐ\nܠܐܘܼܪܚܵܐ ܕܟܲܣܝܘܼܬܼ ܡ̇ܪܘܼܬܼܵܟ. :ܒܪܵܦܝܘܼܬܼ ܢܲܦܫܲܢ ܐܸܬܼܒܲܨܲܪ\nܐܝܼܩܵܪܵܐ ܕܪܲܒܿܘܼܬܼ ܨܲܠܡܵܟ. :ܘܐܲܪܝܼܡܲܢ ܚܹܝܐ ܥܘܼܕܼܪܵܢܵܟ\nܡ̣ܢ ܫܸܠܦܵܐ ܠܘܵܬܼ ܪܲܒܿܘܼܬܼܵܐ. :ܛܵܠܘܿܡܘܼܬܲܢ ܫܲܚܠܸܦܬܼܵܟ\nܡ̣ܢ ܪ̈ܲܚܡܹܐ ܠܘܵܬܼ ܩܲܫܝܘܼܬܼܵܐ. :ܘܲܗܘ̤ܸܵܐ ܚܘܼܒܵܟ ܡܸܨܥܵܝܵܐ\nܘܫܲܝܸܢ ܠܲܢ ܥܲܡ ܪܲܒܿܘܼܬܹܗ. :ܕܝܼܠܵܟ ܗ̄ܘ̣ ܫܲܝܢܵܐ ܘܪ̈ܲܚܡܹܐ\nܕܐܲܢ̄ܬܿ ܫܲܝܸܢܬܵܢ ܥܲܡ ܝܵܬܹܗ. :ܠܲܝܬܿ ܠܲܟܼܝܵܢܲܢ ܒܹܝܬܼ ܓܵܘܣܵܐ\nܐܸܠܵܐ ܚܢܵܢܵܟ ܣܵܡܹ̇ܟ ܟܠ. :ܡܸܛܠܵܬܿܢ ܐܸܬܼܟܲܢܝܼܬܿ\nܒܲܫܡܵܗܹ̈ܐ ܕܢܘܼܟܼܪܵܝܝܼܢ ܠܵܟ. :ܘܟܲܕܼ ܠܵܐ ܙܵܕܩܝܼܢ ܠܲܟܼܝܵܢܵܟ\nܫܩ݂ܲܠܬܿ ܐܸܢܘܿܢ ܡܸܛܠ ܚܘܼܒܵܟ. :ܠܵܘ ܕܲܟܼܝܵܢܵܟ ܐܸܬܼܒܲܨܲܪ\nܒܲܫܡܵܗܹ̈ܐ ܡܚܝܼܠܹ̈ܐ ܕܝܼܠܲܢ. :ܠܫܝܼܛܘܼܬܼܵܐ ܕܓܸܢܣܲܢ ܐܵܘܪܸܒܼܬܿ\nܕܟܲܢܝܼܬܿ ܢܲܦܫܵܟ ܒܲܫܡܸܗܲܝ̈ܢ. :ܠܲܝܬܿ ܠܲܟܼܝܵܢܵܐ ܕܐܝܼܬܼܘܼܬܼܵܟ\nܐܲܬܼܪܵܐ ܕܬܸܚܙܘܿܩ ܐܵܘ ܬܸܫܪܸܐ.","english":"The mystery of salvation was hidden\nby your knowledge with your concealment. And when the time of the decree arrived,\nyou revealed your hidden will. You knew that one man\nwould take from the body like a beginning. And by the sacrifice of his body you began\nto cut the judgment and death that were upon them. The mystery was hidden in the concealment of your knowledge,\nthe arrogance of the rebellious body. And you revealed it after the time\nfor the preparation of the concealment of your love. And if these revelations were\nto your just knowledge, they would not be. With your greater faculty you looked\nthat you would not be troubled before the threats. You brought being into existence\nand you were heavy with speech. You turned from error\nto the path of the concealment of your lordship. By the slackness of your self you diminished\nthe honor of the greatness of your image. And you raised the life of your help\nfrom the corpse to greatness. Your tyranny changed you\nfrom mercy to hardness. And your love became middling,\nand it will dwell with you with its greatness. Yours is the dwelling and the mercy\nthat you will dwell with its sign. There is no pure one for you in the sanctuary\nexcept your sin that supports all. Because of you I was covered\nby the names of your remembrance. And when they are not worthy of your purity,\nyou took a sign because of your love. Not your purity was diminished\nby the weak names of ours. To the madness of the body you added\nthat you covered yourself with their names. There is no pure one of your essence,\na place for you to go or to dwell.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܣܸܐ ܗ̄ܘ̣ܵܐ ܐ̄ܪܵܙܵܐ ܕܦܘܼܪܩܵܢܲܢ","severity":"info","text":"The Syriac phrase 'the mystery of salvation was hidden' introduces a theme of divine concealment and revelation, central to Narsai's soteriology.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܣܝܘܼܬܼܵܐ","severity":"info","text":"The term 'concealment' (kasyuta) is a key theological concept in Narsai, denoting the hiddenness of divine will and knowledge, often contrasted with revelation.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܕܒܼܚܵܐ ܕܦܲܓܪܹܗ","severity":"info","text":"The phrase 'by the sacrifice of his body' likely alludes to Christ's crucifixion, echoing New Testament language of sacrificial atonement (e.g., Hebrews 9:14).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܘܣܵܐ","severity":"info","text":"The term 'sanctuary' (gawsa) reflects the liturgical context of Narsai's community, likely the Church of the East, where purity and sin are contrasted in a sacred space.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܲܕܼ ܡܲܛܝܼ ܙܲܒܼܢܵܐ ܕܲܦܣܲܩ̣ܬܿ","severity":"info","text":"The passage shifts from a statement of hiddenness to a temporal marker ('when the time of the decree arrived'), structuring the narrative of divine action.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢܗܘ̤ ܕܗܵܠܹܝܢ ܓܲܠ̈ܝܵܢ ܗ̣̄ܘܲܝ̈","severity":"caution","text":"The phrase 'if these revelations were' introduces a conditional that is syntactically ambiguous; the English draft renders it as a counterfactual, but the Syriac may imply a hypothetical or concessive sense.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the just one' and 'the wicked one' in the previous passage is not resolved here; the Syriac shifts to second-person address to a divine figure.","The phrase 'your sin that supports all' is paradoxical and may be a textual corruption or a deliberate oxymoron; the Syriac ܚܢܵܢܵܟ could also be read as 'your fault' or 'your lack'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܘܡܸܛܠ ܚܘܼܒܵܟ ܕܲܠܘܵܬܲܢ\nܐܸܬܿܝܬܿ ܨܹܐܕܲܝܢ ܒܲܟܼܝܵܢܵܟ. :ܠܵܐ ܡܸܣܬܲܝܟܼܵܐ ܟܲܣܝܘܼܬܼܵܟ\nܒܲܚܙܵܬܼܵܐ ܕܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ. :ܘܲܒܼܦܲܓܼܪܲܢ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ\nܚ̣ܙܲܝܢܲܢ ܫܘܼܒܼܚܵܐ ܕܪܲܒܿܘܼܬܼܵܟ. :ܠܵܐ ܢܵܚܹ̇ܬܼ ܐܵܦܠܵܐ ܣܵܠܹ̇ܩ\nܟܝܵܢܵܟ ܣܵܟܼܵܐ ܕܟܼܠ ܡܸܕܹܿܡ. :ܘܲܒܼܡܲܚܲܬܿܬܼܵܐ ܕܨܸܒܼܝܵܢܵܟ\nܝܲܩܲܪܬܵܢ ܐܲܝܟ ܗܵܘ̇ ܕܲܢܚܸܬܿܬܿ. :ܠܵܐ ܡܚܲܕܲܝܵܐ ܠܵܟ ܚܲܕܼܘܼܬܼܵܐ\nܘܠܵܐ ܡܥܝܼܩܵܐ ܠܵܟ ܟܲܪܝܘܼܬܼܵܐ. :ܘܲܚܕܼܝܼܬܿ ܠܘܼܩܒܲܠ ܦܘܼܢܵܝܲܢ\nܘܢܲܫܸܩܬܵܢ ܒܲܒܼܪܵܐ ܙܥܘܿܪܵܐ. :ܠܲܬܼܪܹܝܢ ܝܪ̈ܬܹܿܐ ܦܲܠܸܓܼܬܵܝܗܝ\nܠܓܲܙܵܐ ܪܲܒܵܐ ܕܚܸܟܼܡܵܬܸ̈ܟ. :ܘܠܵܐ ܚܲܫܸܒܼܬܿ ܥܲܡ ܪܲܦܝܘܼܬܲܢ\nܥ̣ܿܠ ܒܘܼܕܵܪܵܐ ܕܩܸܢܝܵܢܵܟ. :ܒܲܒܼܥܵܬܼܵܐ ܕܐܲܒܿܝܼܕܼܬܲܢ\nܢܦ݂ܲܩ ܨܼܒܼܝܵܢܵܐ ܕܐܝܼܬܼܘܼܬܼܵܟ. :ܘܟܲܕܼ ܐܸܫܟܲܚܬܵܢ ܒܲܕܸܿܩܬܵܗ̇\nܚܲܕܼܘܼܬܼܵܟ ܠܲܫܡܲܝܵܢܹ̈ܐ. :ܒܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ ܟܲܣܝܼܬܵܗ̇\nܠܓܲܠܝܘܼܬܼܵܐ ܕܣܲܢܝܼܘܼܬܼ ܥܵܘ̣ܠܵܢ. :ܘܲܒܼܚܲܬܼܡ̇ܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܫܲܪܲܪܬܿ ܨܹܐܕܲܝܢ ܫܘܼܘܕܵܝܵܟ. :ܙܲܪܥܵܐ ܕܡܸܠܬܼܵܟ ܩܲܒܸܿܠܢܲܢ\nܘܫܲܘ݂ܲܝ ܒܲܢ ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ. :ܠܵܐ ܬܸܬܸܿܠ ܠܹܗ ܠܲܢܟܼܝܼܠܵܐ\nܕܢܲܪܡܸܐ ܒܢܲܦܫܲܢ ܙܝܼܙܵܢܵܘ̈ܗܝ. :ܒܢܲܝܵ̈ܐ ܕܝܼܠܵܟ ܟܲܢܝܼܬܵܢ\nܒܚܘܼܒܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܲܟܼܝܵܢܵܐ. :ܢܸܫܬܲܪܲܪ ܒܲܢ ܒܲܥ݁ܒܼܵܕܼܵܐ\nܫܡܵܐ ܕܲܒܼܪܘܼܬܼܵܐ ܕܐܲܩܢܝܼܬܵܢ. ܠܥܘܼܡܪܵܐ ܕܲܠܥܸܠ ܙܲܡܢܬܵܢ:\nܘܠܐ̄ܚܝܵܢܘܼܬܼܵܐ ܕܪ̈ܘܼܚܵܢܹܐ. :ܠܵܐ ܢܛܲܒܿܥܲܢ ܥܵܘ̣ܠܵܐ ܕܢܲܦܫܲܢ\nܒܗܵܘܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܫܘܼܢܵܩܵܐ. :ܣܲܒܼܪܵܐ ܕܪܲܒܿܘܼܬܼ ܡܘܼܠܟܵܢܲܝ̈ܟ\nܡܲܩܢܸܐ ܠܢܲܦܫܲܢ ܠܘܼܒܵܒܼܵܐ. :ܕܲܟܼܡܵܐ ܐܸܢ ܢܸܥܫܲܢ ܥܵܘ̣ܠܵܐ\nܚܢܵܢܵܟ ܙܵܟܹ̇ܐ ܠܣܲܢ̈ܝܵܬܲܢ.","english":"And because of your love for us, you came to us in your humility. Your hiddenness is not diminished by the revelation of your face to the eyes of flesh. And in your body, as in a vision, we beheld the glory of your greatness. Your nature, the foundation of everything, neither descends nor ascends. And by the lowering of your will, you became heavy, like one who has descended. Joy does not gladden you, nor does sorrow grieve you. And you rejoiced at our deliverance and grieved over the small child. You divided the great treasure of your wisdom between the two heirs. And you did not consider it with your leniency concerning the confusion of your decree. Through the request of your lost ones, the will of your essence went forth. And when you found your joy for the heavens in its purity, you concealed the glory of the revelation of the error of the wicked with a stole. And by the seal of faith, you confirmed your confession for us. The seed of your word they received, and they bore in it the fruit of life. Do not give it to the cunning one who would cast his own tares into it. In your own vessels, you are weighed with love and not with humility. Let the name of the sonship of your economy be established in the deed. To the dwelling above your thirst, and to the life of the spirits. Do not let the evil of your self be stamped by the occurrence of great negligence. The hope of the greatness of your kingdoms makes the heart swell with pride. For how long will evil be done? Your reproof conquers our errors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܟܼܝܵܢܵܟ","severity":"info","text":"The Syriac term ܒܲܟܼܝܵܢܵܟ (bakyānāk) is rendered 'humility' in the English draft. In Narsai's theological lexicon, it often denotes the divine condescension or voluntary self-lowering, a key concept in his Christological framework.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܪܥܵܐ ܕܡܸܠܬܼܵܟ","severity":"info","text":"The phrase 'seed of your word' (ܙܲܪܥܵܐ ܕܡܸܠܬܼܵܟ) echoes the parable of the sower (Matthew 13:3-8; Mark 4:3-8) and the Johannine 'word' (John 1:1), blending agricultural and incarnational imagery common in Syriac exegesis.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܲܠ","severity":"info","text":"The term ܐܸܣܛܲܠ (ʾesṭal) is a Greek loanword (στολή) meaning 'stole' or 'robe', a liturgical garment. In Narsai's homilies, it often symbolizes the incarnate body or the veil of divine mystery, as here where it conceals the revelation of error.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܦܲܓܼܪܲܢ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ","severity":"info","text":"This passage shifts from direct address of God to a series of antithetical pairs (joy/sorrow, descent/ascent), a characteristic rhetorical device in Narsai's memre, emphasizing the paradox of divine transcendence and immanence.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܬܸܬܸܿܠ ܠܹܗ ܠܲܢܟܼܝܼܠܵܐ","severity":"caution","text":"The phrase 'do not give it to the cunning one' (ܠܵܐ ܬܸܬܸܿܠ ܠܹܗ ܠܲܢܟܼܝܼܠܵܐ) is ambiguous: the referent of 'it' (the seed/word) and 'cunning one' (possibly a heretical teacher or Satan) is not explicit, though the context suggests a warning against misappropriation of doctrine.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܡܵܐ ܕܲܒܼܪܘܼܬܼܵܐ ܕܐܲܩܢܝܼܬܵܢ","severity":"info","text":"The phrase 'name of the sonship of your economy' (ܫܡܵܐ ܕܲܒܼܪܘܼܬܼܵܐ ܕܐܲܩܢܝܼܬܵܢ) reflects Narsai's engagement with Antiochene Christology, where 'economy' (ܐܲܩܢܝܼܬܵܢ, oikonomia) denotes the divine plan of salvation, a term central to later Syriac theological debates.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the small child' (ܒܲܒܼܪܵܐ ܙܥܘܿܪܵܐ) is unclear; it may refer to a specific biblical figure (e.g., Isaac) or symbolically to humanity.","The phrase 'your lost ones' (ܐܲܒܿܝܼܕܼܬܲܢ) could denote either sinful humanity or a specific group (e.g., the lapsed)."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܒܡܵܘ̈ܡ̇ܬܼܵܐ ܕܠܵܐ ܡܸܫܬܲܪ̈ܝܵܢ\nܚܲܬܼܡܬܿ ܐܸܢܘܿܢ ܠܡܘܼܠܟܵܢܲܝ̈ܟ. :ܘܒܲܟܼܝܵܢܵܟ ܪܲܒܵܐ ܝܲܡܲܬܿ\nܘܠܵܐ ܡܕܲܓܸܿܠ ܐܲܢ̄ܬܿ ܒܲܟܼܝܵܢܵܟ. ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܪܲܟܸܿܒܼܬܵܗ̇. ܠܒܼܵܥܘܼܬܲܢ ܨܹܝܕܼ ܡ̇ܪܘܼܬܼܵܟ. :ܕܪܸܡܙܵܐ ܗ̄ܘ̣ ܒܵܥܹ̇ܝܬܿ ܕܲܬܼܘܵܬܼܵܐ\nܘܠܵܐ ܡܲܩܨܲܬܿ ܩܲܕܼܡ̇ܝܵܬܼ̈ܐ. :ܥܲܠ ܬܘܼܟܼܠܵܢܵܐ ܕܲܚܢܵܢܵܟ\nܡܸܬܼܟܲܫܦܝܼܢܲܢ ܚܵܐܹ̇ܢ ܟܠ. :ܦܲܬܲܚ ܠܵܗ̇ ܬܲܪܥܵܐ ܠܬܲܟܲܫܲܦܬܲܢ\nܕܢܵܩ̇ܫܵܐ ܒܲܬܼܪܲܥ ܛܲܝܒܿܘܼܬܼܵܟ. :ܟܐܝܼ ܒܟܹܐܢܘܼܬܼܵܟ ܒܲܣܝܼܡܵܐ\nܕܠܵܐ ܬܸܬܼܡܲܪܡܲܪ ܥܲܠ ܥܵܘ̣ܠܲܢ. :ܢܫܲܝܢܵܟ ܚܘܼܒܵܐ ܕܨܸܒܼܝܵܢܵܟ\nܕܐܲܝܟ ܕܲܡܥܵܕܼ ܣܵܥܲܪ ܐܲܢ̄ܬܿ. :ܠܵܐ ܬܼܬܼܒܲܩܸܐ ܝܼܕܲܥܬܼܵܟ\nܒܣܲܢ̈ܝܵܬܲܢ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ. :ܘܠܵܐ ܬܲܥܸܠܲܝܢ ܠܲܒܼܨܵܬܼܵܐ\nܒܗܵܘ̇ ܕܝܼܢܵܐ ܕܒܼܵܚܲܪ ܟܠܵܐ. :ܕܟܲܪܝܵܐ ܗ̄ܝܼ ܡܼܠܲܬܼ ܒܵܥܘܼܬܲܢ\nܘܠܵܐ ܡ̇ܛ̇ܝܵܐ ܠܪܵܘܡ̇ܐ ܕܲܠܥܸܠ. :ܦܫܘܿܛ ܠܲܢ ܐܝܼܕܼܵܐ ܕܲܚܢܵܢܵܟ\nܘܢܸܣܲܩ ܒܵܗ̇ ܠܘܵܬܼ ܫܘܼܒܼܩܵܢܵܐ. :ܕܝܲܩܝܼܪ ܓܸܦܹܗ ܕܪܸܥܝܵܢܲܢ\nܘܠܵܐ ܡܨܸܐ ܦܵܪܲܚ ܨܹܝܕܼ ܚܘܼܒܵܟ. :ܒܓܸܦܸ̈ܐ ܕܪ̈ܲܚܡܲܝܟ ܢܸܬܿܕܲܠܸܐ\nܡ̣ܢ ܥܘܼܡܩܵܐ ܠܘܵܬܼ ܪܲܒܿܘܼܬܼܵܟ. :ܕܥܲܡܘܼܛ ܢܘܼܗܪܵܐ ܕܝܼܕܲܥܬܲܢ\nܡ̣ܢ ܒܘܼܝܵܢܵܐ ܕܘܵܠܝܼܬܼܵܐ. :ܢܸܕܼܢܲܚ ܢܘܼܗܪܵܐ ܕܝܼܕܲܥܬܼܵܟ\nܘܢܸܚܘܹܐ ܒܹܗ ܡܘܼܡܹ̈ܐ ܕܢܲܦܫܲܢ. :ܕܥܲܒܼ݂ܕܲܢ ܥܵܘ̣ܠܵܐ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܡ̣ܢ ܝܵܪܬܿܘܼܬܼܵܐ ܕܲܒܼܝܵ̈ܐ. :ܒܛܲܟܼܣܵܐ ܕܟܲܠ̈ܒܹܿܐ ܢܸܬܿܬܿܪܣܸܐ\nܡ̣ܢ ܦܲܪ݁ܟܿܘܼܟܹܐ ܕܚܢܵܢܵܟ. :ܕܠܵܐ ܛܥܲܢܢܲܢ ܝܘܼܩܪܹܗ ܕܝܵܘܡ̇ܐ\nܒܦܘܼܠܚܵܢ ܟܲܪܡ̇ܐ ܕܝܼܕܲܥܬܼܵܟ. :ܠܵܐ ܡܸܬܿܛܲܠܡܵܐ ܬܵܘܕܿܝܼܬܲܢ\nܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܲܒܼܛܲܝܒܿܘܼ. :ܟܡܵܐ ܐܸܢ ܪܲܒܵܐ ܣܲܟܼܠܘܼܬܲܢ\nܣܲܓܿܝܼ ܙܥܘܿܪܝܵܐ ܠܲܚܢܵܢܵܟ.","english":"with unceasing reproofs you sealed the path to your kingdom. And your great weeping is a sea, and you do not lie in your weeping. In this vessel of your body, the petition for your lordship: that it is a sign you sought of the covenants, and you did not cut off the former ones. Upon the hope of your cross all are suppliant. It opened the door to the supplication of one who knocks at the door of your grace. Gently in your mourning, so that it not be disturbed over iniquity. Your arrow is the love of your will, that as is customary you act. Do not let your knowledge be scattered among the helps deceitfully. And do not ascend to the summit in that which is known, which consumes all. For the word of your petition is brief and does not reach the height of the above. Stretch out the hand of your cross and ascend with it to forgiveness. For the wing of your thought is heavy and cannot fly toward your love. With the wings of your mercies, be lifted from the depth to your greatness. For the light of your knowledge is deep from the confusion of the world. Let the light of your knowledge shine and show in it the blemishes of yourself. For those who do evil are strangers from the inheritance of the good. In the order of dogs, be arrayed from the pardons of your cross. So that the burden of the day not weary you in the labor of the vineyard of your knowledge. Your thanksgiving is not to be compared with the labor of the idle. How great is your folly, very small is your cross.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܵܘ̈ܡ̇ܬܼܵܐ","severity":"info","text":"The term ܡܵܘ̈ܡ̇ܬܼܵܐ (mawmʿātā) means 'reproofs' or 'admonitions,' often with a disciplinary or corrective connotation in Syriac ascetical literature.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܠ ܬܘܼܟܼܠܵܢܵܐ ܕܲܚܢܵܢܵܟ","severity":"info","text":"The phrase 'upon the hope of your cross' echoes New Testament passages such as Hebrews 6:19 (hope in Christ) and the cross as a source of salvific hope, common in Syriac hymnography.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܛܲܟܼܣܵܐ ܕܟܲܠ̈ܒܹܿܐ","severity":"info","text":"The phrase 'in the order of dogs' likely alludes to the monastic practice of humility and self-abasement, where 'dogs' symbolize lowliness and obedience, a motif in Syriac asceticism.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܵܐ ܡܕܲܓܸܿܠ ܐܲܢ̄ܬܿ ܒܲܟܼܝܵܢܵܟ","severity":"info","text":"This passage continues the narrative of Christ's paradoxical humility and hiddenness, using a series of antithetical statements (e.g., 'you do not lie in your weeping') to emphasize divine sincerity.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܝܼܢܵܐ ܕܒܼܵܚܲܪ ܟܠܵܐ","severity":"caution","text":"The phrase 'that which is known, which consumes all' is ambiguous; it may refer to worldly knowledge or pride that destroys, but the Syriac allows for a broader interpretation of intellectual vanity.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܝܼܢܵܐ ܕܒܼܵܚܲܪ ܟܠܵܐ' could be read as 'that which is known, which consumes all' or 'that which is known, which burns all,' with the verb ܒܼܵܚܲܪ (bāʿar) meaning both 'to consume' and 'to burn.'","The reference to 'dogs' (ܟܲܠ̈ܒܹܿܐ) may be a self-deprecating monastic trope or a specific allusion to a biblical or liturgical context, but the text does not specify."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܘܐܸܢ ܠܲܝܬܿ ܦܸܚܡܵܐ ܠܒܼܝܼܫܘܼܬܲܢ\nܠܛܲܝܒܿܘܼܬܼܵܟ ܐܲܝܟ ܛܸܠܵܠܵܐ ܗ̄ܝܼ. :ܕܝܼܠܵܟ ܗ̄ܘ̣ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ\nܘܠܲܝܬܿ ܦܸܚܡܵܐ ܠܥܘܼܬܹܪܹܗ ܕܚܘܼܒܵܟ. :ܘܣܵܗܹ̇ܕܼ ܣܘܿܓܼܐܵܐ ܕܬܼܘܼܩܵܢܲܝ̈ܟ\nܕܒܼܪ̈ܲܚܡܹܐ ܬܲܩܸܢܬܿ ܐܸܢܘܿܢ. :ܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܛܲܝܒܿܘܼܬܼܵܟ\nܘܠܵܐ ܡܸܬܿܬܿܟܼܝܼܠ ܓܲܙܵܐ ܕܪ̈ܲܚܡܲܝܟ. :ܕܟܲܕܼ ܣܲܓܿܝܼܐܝܼܬܼ ܢܵܣܘܿܒܼܵܘ̈ܗܝ\nܢܵܣ̇ܒܿܝܼܢ ܘܐܝܼܬܼܵܘܗܝ ܐܲܝܟ ܕܐܝܼܬܵܘܗܝ. :ܡܸܢܹܗ ܥܵܬ̇ܪܝܼܢ ܪ̈ܘܼܚܵܢܹܐ\nܘܩܵܥܹ̇ܝܢ ܚܲܝܠܵܐ ܠܬܸܫܡܸܫܬܹܿܗ. :ܘܒܼܚܹܝܠ ܡܸܠܬܹܗ ܡܸܬܼܚܲܝܠܝܼܢ\nܘܓܼܡ̇ܪܝܼܢ ܟܠܗܘܿܢ ܨܸܒܼܝܵܢܵܘ̈ܗܝ. :ܒܹܗ ܡܸܬܼܡܲܠܹܝܢ ܣܘܼܢܩܵܢܹ̈ܐ\nܕܡ̇ܝܘܿܬܹ̈ܐ ܠܒܼܝܼܫܲܝ̈ ܦܲܓܼܪܵܐ. :ܘܲܒܼܥܘܼܕܼܪܵܢܹܗ ܡܸܬܼܥܲܠܹܝܢ\nܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ ܕܒܲܟܼܝܵܢܵܐ. :ܠܟܼܠ ܦܸܢ̈ܝܵܢ ܗܘ̤ ܡܸܬܼܿܦܲܠܲܓܼ\nܠܲܫܡܲܝܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܹܐ. :ܘܠܲܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܙܵܐܹ̇ܢ\nܘܠܵܐ ܡܸܬܼܒܲܨܲܪ ܡ̣ܢ ܕܐܝܼܬܼܵܘܗܝ. :ܠܵܐ ܡ̇ܕܹܝܢ ܬܹܐܚܘܿܕ ܬܲܪܥܵܐ\nܕܥܘܼܬܼܪܹܗ ܪܲܒܵܐ ܕܲܚܢܵܢܵܟ. :ܘܠܵܐ ܡܸܬܼܟܲܠܝܵܐ ܒܵܥܘܼܬܹܿܢ\nܒܐܲܦܲܝ̈ ܬܲܪܥܵܐ ܕܣܲܟܼܠܘܼܬܲܢ. :ܠܵܐ ܡ̇ܪܝ ܬܲܩܸܨ ܣܘܼܥܪ̈ܵܢܹܐ\nܕܒܼܝܼܫܘܼܬܼ ܝܲܨܪܵܐ ܕܟܼܝܵܢܲܢ. :ܕܟܼܡܵܐ ܐܸܢ ܢܸܙܟܸܿܐ ܒܸܣܪܵܐ\nܐܵܦ ܟܲܕܼ ܙܵܟܹ̇ܐ ܚܲܝܵܒܼܵܐ ܗ̄ܘ̣. :ܡܸܕܼܪܵܐ ܗ̄ܘ̣ ܟܠܹܗ ܬܘܼܩܵܢܲܢ\nܘܲܒܼܚܲܫܹ̈ܐ ܓܒܼܝܼܠ ܕܲܚܝܼܚܲܢ. :ܘܲܡܢܵܬܼܵܐ ܕܚܵܝܹ̈ܐ ܕܲܩܢܹܐ\nܢܲܓܼܕܵܗ̇ ܒܵܬܼܪ ܚܘܼܬܼܚܵܬܼܵܘ̈ܗܝ. :ܡܲܝܵ̈̄ܐ ܕܚܲܫܹ̈ܐ ܡܲܬܼܪܹܝܢ ܠܹܗ\nܠܥܲܦܪܹܗ ܕܦܲܓܼܪܵܢ ܡ̇ܝܘܿܬܼܵܐ. :ܘܚܹܐܦܵܐ ܕܥܵܘ̣ܠܵܐ ܓܼܵܪܹܦ ܠܹܗ\nܘܡܲܚܸܬܼ ܠܹܗ ܠܘܵܬܼ ܡܘܼܟܵܟܼܵܐ. :ܚܹܝܠ ܚܝܘܼܬܼܵܐ ܕܲܒܼܢܲܦܫܵܐ\nܢܵܓܼ̇ܕܵܐ ܠܹܗ ܠܘܵܬܼ ܛܵܒܼܵܬܼ̈ܐ.","english":"and there is no limit to your goodness. Your grace is like a shadow; yours is the debt and the mercies, and there is no limit to the wealth of your love. And the multitude of your reproofs bears witness that you established the way in mercies. Your grace is not to be measured, nor the treasure of your mercies to be exhausted. For when many take from it, they take and it remains as it was. From it spirits grow rich, and power cries out for its service. And by the power of his word he is strengthened, and all his desires are fulfilled. By him the paths of the dying who put on the body are filled. And by his help they ascend above the pains of the weeping one. To all ends he is distributed, to the heavens and to the earths, and to the eloquent and the silent he goes, and he is not diminished from what he is. Nothing can hold the gate of the great wealth of your debt. And your petition is not hindered at the face of the gate of your foolishness. Do not, O Lord, establish the deeds of the evil inclination of your knowledge. For how long will the flesh conquer, even when it conquers it is guilty? Again, all your reproof is the same, and in pains is the boundary of your life. And the gift of the life that stands, its course is after its cuttings. The waters of pains water it, the dust of your dying body. And the serpent of iniquity drags it and brings it down to humiliation. The power of the beast that is in the soul leads it to the good things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܢܵܢܵܐ","severity":"info","text":"The Syriac term ܚܢܵܢܵܐ (ḥaṭā) can mean both 'debt' and 'sin'. Narsai plays on this double sense: the 'debt' of grace is also the 'sin' that grace redeems.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܣܵܗܹ̇ܕܼ ܣܘܿܓܼܐܵܐ ܕܬܼܘܼܩܵܢܲܝ̈ܟ","severity":"info","text":"The phrase 'the multitude of your reproofs bears witness' echoes the biblical motif of witness through suffering, as in Psalm 38 (LXX 37) and the Pauline epistles (e.g., 2 Cor 4:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܹܐܦܵܐ ܕܥܵܘ̣ܠܵܐ","severity":"info","text":"The 'serpent of iniquity' (ܚܹܐܦܵܐ ܕܥܵܘ̣ܠܵܐ) is a common Syriac image for Satan or the demonic tempter, rooted in the Genesis serpent and developed in Ephrem and later Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܵܐ ܡܸܬܼܒܲܨܲܪ ܡ̣ܢ ܕܐܝܼܬܼܵܘܗܝ","severity":"info","text":"The line 'he is not diminished from what he is' forms a structural refrain on the inexhaustibility of grace, mirroring earlier statements about the limitlessness of goodness and love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܚܲܫܹ̈ܐ ܓܒܼܝܼܠ ܕܲܚܝܼܚܲܢ","severity":"caution","text":"The phrase 'in pains is the boundary of your life' is ambiguous: ܕܲܚܝܼܚܲܢ could be read as 'your life' (2nd masc. sg.) or 'the life' (absolute). The English draft takes it as possessive, but the Syriac may intend a general statement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your' in 'your life' (ܕܲܚܝܼܚܲܢ) is ambiguous: it may be the addressee (Christ or the ascetic) or a generic 'life'.","The phrase 'the gift of the life that stands' (ܘܲܡܢܵܬܼܵܐ ܕܚܵܝܹ̈ܐ ܕܲܩܢܹܐ) is syntactically unclear; the English draft interprets it as a gift whose course follows its cuttings, but the Syriac may allow other readings."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܘܝܲܨܪܵܐ ܕܠܸܒܹܿܗ ܡܬܲܚܬܸܿܐ ܠܹܗ\nܠܥܘܼܡܩܵܐ ܪܲܒܵܐ ܕܒܼܝܼ̈ܫܵܬܵܐ. :ܒܲܩܪ̈ܵܒܹܐ ܪܡܸܐ ܥܲܡ ܢܲܦܫܹܗ\nܘܡܸܬܼܟܲܬܲܫ ܥܲܡ ܚܘܼܫܵܒܼܵܘ̈ܗܝ. :ܘܲܒܼܩܸܫܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ\nܫܵܕܹܐ ܓܹܐܪܹ̈ܐ ܒܗܲܕܵܡܵܘ̈ܗܝ. :ܙܵܟܹ̇ܐ ܘܚܵܐܹ̇ܒܼ ܟܠܥܸܕܵܢ\nܘܠܵܐ ܦܵܐܹ̇ܫ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ. :ܘܡܲܒܲܣܲܒܲܣ ܟܠܹܗ ܒܟܼܠܹܗ\nܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ ܕܲܚܛܗܹ̈ܐ. :ܙܩܝܼܦܵܐ ܠܘܼܩܒܲܠ ܚܲܝܕܬܹܗ\nܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܕܒܲܟܼܝܵܢܹܗ. :ܘܲܡܢܲܓܲܕܼܵܐ ܠܹܗ ܠܪܸܥܝܵܢܹܗ\nܚܵܫܘܿܫܼܬܼܵܐ ܕܗܲܕܵܡܵܘ̈ܗܝ. :ܒܗܵܠܹܝܢ ܢܸ̈ܫ̈ܒܹܿܐ ܡܦܲܟܲܪ ܠܹܗ\nܝܲܨܪܵܐ ܕܲܛܫܸܐ ܒܗܲܕܵܡ̇ܘ̈ܗܝ. :ܟܲܕܼ ܐܵܣܲܪ̇ ܠܹܗ ܒܫܸܫܠܬܼܵܐ\nܕܲܚܫܝܼܠܵܐ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ. :ܢܸܫܪܹܝܗ̇ ܡ̇ܪܝ ܠܐܲܣܝܼܪܘܼܬܹܗ\nܩܠܝܼܕܼܵܐ ܕܪܸܡܙܹܗ ܕܵܚܢܵܢܵܟ. :ܘܲܬܼܫܝܼܓܼ ܡܸܢܹܗ ܛܲܝܒܿܘܼܬܼܵܟ\nܨܵܐܬܼܵܐ ܕܟܲܬܿܡܲܬ̤ ܚܘܼܫܵܒܼܵܘ̈ܗܝ. :ܢܸܦܘܿܩ ܠܲܪܘܲܚܬܼܵܐ ܕܪ̈ܲܚܡܲܝܟ\nܚܒܼܝܼܫܵܐ ܕܐܲܣܪܹܗ ܨܼܒܝܵܬܹܗ. :ܘܢܸܬܼܒܲܝܲܐ ܡ̣ܢ ܟܲܪܝܘܼܬܹܗ\nܒܣܲܒܼܪܵܐ ܕܪܲܒܿܘܼܬܼ ܡܘܼܠܟܵܢܲܝ̈ܟ. :ܢܸܗܘܸܐ ܚܢܵܢܵܟ ܗܲܕܿܝܼܐܵܐ\nܠܐܲܟܼܣ̄ܢܵܝܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ. :ܘܢܲܠܦܝܼܘܗܝ ܐܘܼܪܚܵܐ ܕܢܸܪܕܹܿܐ ܒܵܗ̇\nܠܐܵܘܵܢܹ̈ܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ. :ܢܸܦܩܘܼܢ ܪ̈ܲܚܡܲܝܟ ܒܲܒܼܥܵܬܹܗ\nܕܐܲܒܿܝܼܕܼܵܐ ܕܛܥ̣ܵܐ ܢܲܦܫܹܗ. :ܘܢܲܦܢܹܝܘܗܝ ܚܘܼܒܵܟ ܠܲܦܝܵܣܵܐ\nܕܝܼܕܲܥܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ. :ܪܸܡܙܵܟ ܢܸܟܼܠܸܐ ܒܐܸܫܵܬܹܗ\nܕܲܟܼܪܝܼܗܵܐ ܕܲܪܡܸܐ ܒܥܵܘ̣ܠܵܐ. :ܘܒܸܐܣܦܘܼܓܵܐ ܕܒܲܣܝܼܡܘܼܬܼܵܟ\nܢܸܬܼܟܲܦܪܘܼܢ ܡܘܼܡܹ̈ܐ ܕܢܲܦܫܹܗ. :ܐܸܢ ܥܘܼܕܪܵܢܵܟ ܠܵܐ ܡܲܕܼܪܸܟ\nܠܡܵܘܬܵܐ ܩܲܪܝܼܒܼ ܡ̣ܢ ܚܝܹ̈ܐ. :ܘܐܸܢ ܣܲܡܵܟ ܠܵܐ ܡܲܐܣܸܐ ܠܹܗ\nܠܲܝܬܿ ܐܵܣܝܘܼܬܼܵܐ ܠܲܡܚܘܿܬܹܗ.","english":"and the impulse of his heart sinks him\ninto the great depth of evils. He wages battles with himself\nand contends with his thoughts. And in the quest for mortality\nhe shoots arrows at his limbs. He wins and loses at all times\nand does not cease from the struggle. And he is wholly shaken\nby the signs of sins. He is set against his own life,\nthe mortality that dwells in him. And he is tormented by his mind,\nthe painful sensation of his limbs. With these snares he entangles\nthe impulse that is hidden in his limbs. When he binds him with the chain\nof the strong one, the sparks. O Lord, loosen his captivity,\nthe key of whose sign is your reproof. And let your grace flow to him,\nthe ear that seals his thoughts. Let the breath of your mercies go out,\nthe one who binds his will. And let him be delivered from his sorrow\nby the hope of the greatness of your kingships. Let your reproof be a guide\nfor the stranger who has no knowledge. And teach him the way of discipline,\nto the members of the kingdom of heaven. Let your mercies be poured out on his request,\nthe one who has lost his way. And let your love reconcile him\nto the peace of the knowledge of faith. Let your sign be kindled in his fire,\nthe pure one that lies in the wicked. And by the abundance of your sweetness\nlet the blemishes of his soul be covered. If your help does not reach\nthe death that is near to life. And if your remedy does not heal him,\nthere is no cure for his wound.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܲܨܪܵܐ","severity":"info","text":"The Syriac term ܝܲܨܪܵܐ (yaṣrā) denotes the 'impulse' or 'inclination' of the heart, a key anthropological concept in Syriac ascetical literature, often referring to the innate human tendency toward sin.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܘܬܵܐ ܩܲܪܝܼܒܼ ܡ̣ܢ ܚܝܹ̈ܐ","severity":"info","text":"The phrase 'death that is near to life' echoes the Pauline contrast between spiritual death and life (cf. Rom 6:23; 2 Cor 4:12), a common motif in Narsai's homilies on moral struggle.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܸܫܠܬܼܵܐ ܕܲܚܫܝܼܠܵܐ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ","severity":"info","text":"The 'chain of the strong one, the sparks' likely refers to demonic bondage, a common theme in Syriac asceticism where the 'strong one' (ܚܫܝܼܠܵܐ) is a demonic power; 'sparks' (ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ) may allude to the fiery temptations that ensnare the soul.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܬܼܫܝܼܓܼ ܡܸܢܹܗ ܛܲܝܒܿܘܼܬܼܵܟ","severity":"info","text":"This passage shifts from a description of the soul's internal struggle to a direct prayer for divine intervention, marked by the vocative 'O Lord' and a series of imperatives ('let your grace flow', 'let the breath go out').","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܵܟܹ̇ܐ ܘܚܵܐܹ̇ܒܼ ܟܠܥܸܕܵܢ","severity":"info","text":"The motif of 'winning and losing at all times' parallels the ascetical paradox in Evagrius and John of Apamea, where the soul's battle with thoughts is never final, reflecting the perpetual nature of spiritual warfare.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܩܸܫܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'quest for mortality' (ܒܼܩܸܫܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ) is ambiguous: it could mean the soul's pursuit of death (ascetic mortification) or a self-destructive drive. The context of 'shooting arrows at his limbs' suggests the latter, but the reading remains contested.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quest for mortality' (ܒܼܩܸܫܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ) is ambiguous: it may refer to ascetic mortification or a self-destructive impulse; the context of self-harm supports the latter.","The 'chain of the strong one, the sparks' (ܫܸܫܠܬܼܵܐ ܕܲܚܫܝܼܠܵܐ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ) is obscure; 'sparks' may be a metaphor for demonic temptations or a textual corruption."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܦܟ݂ܲܗܘ ܣܲܡܡܵܢܹ̈ܐ ܐ̄ܢܵܫܝܹ̈ܐ\nܘܲܥܨܵܒܹ̈ܐ ܦܲܓܼܪܵܢܵܝܹܐ. :ܘܟܹܐܒܹܗ ܕܥܵܘܠܲܢ ܝܘܿܡ ܡ݂ܢ ܝܘܿܡ\nܡܸܣܓܵܐ ܣܵܛܹܐ ܘܡܸܬܼܥܲܫܲܢ. ܡܼܪܲܕܼܘ ܟܹܐܒܲܝ̈ܢ ܠܐܘܼܡܵܢܘܼܬܼܵܐ:\nܕܐܵܣܵܘܵܬܼܵܐ ܐܲܪ̈ܥܵܢܹܐ. :ܘܲܙܩܲܦܘ̣ ܨܼܒܼܥܵܐ ܡ̣ܢ ܥܵܘ̣ܠܲܢ\nܪ̈ܘܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ. :ܠܲܝܬܿ ܠܹܗ ܐܵܣܝܵܐ ܠܲܟܼܝܵܢܲܢ\nܐܲܝܟ ܣܲܟܵܐ ܕܪ̈ܲܚܡܹܐ ܕܝܼܠܵܟ. :ܘܠܲܝܬܿ ܕܲܡܦܵܣ ܒܵܗ̇ ܒܲܡܚܘܿܬܹܗ\nܐܲܝܟ ܝܼܕܲܥܬܼܵܐ ܕܟܲܣܝܘܼܬܼܵܟ. :ܠܵܘ ܐܲܢ̄ܬܿ ܐܲܗܡܝܼܬܿ ܡ̣ܢ ܟܹܐܒܲܢ\nܕܥܸܫܬܲܬ̤ ܣܲܓܿܝܼ ܣܲܟܼܠܘܼܬܲܢ. :ܚܢܲܢ ܛܲܫܝܼܢܵܗ̇ ܠܲܡܚܘܿܬܲܢ\nܘܐܸܚܕܲܬ̤ ܢܘܿܡܹܐ ܒܗܲܕܵܡܲܝ̈ܢ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܚܲܝܠܵܐ ܕܲܚܢܵܢܵܟ\nܐܸܬܼܦܲܟܲܗ ܡ̣ܢ ܥܘܼܕܪܵܢܵܐ. :ܟܪ̈ܝܼܗܹܐ ܠܵܐ ܨܒܼܵܐ ܕܲܢܛܲܦܘܿܢ\nܣܲܡܵܐ ܕܪ̈ܲܚܡܹܐ ܠܫܘܼܚܢܲܝ̈ܗܘܿܢ. :ܠܵܘ ܠܵܟ ܢܸܕܲܬ̤ ܡ̣ܢ ܥܵܘ̣ܠܵܐ\nܕܐܸܬܼܒܲܣܒܲܣܢܲܢ ܒܲܚܛܝܼܬܼܵܐ. :ܠܲܢ ܗ̄ܘ̣ ܗܲܢܝܼ ܟܘܼܪܗܵܢܲܢ\nܕܠܵܐ ܢܲܨܪܸܦ ܠܲܢ ܣܲܡ ܚܲܝܹ̈ܐ. :ܚܢܲܢ ܗ̄ܘ̣ ܡܚܲܝ̣ܢܲܢ ܠܲܩܢܘܿܡܲܢ\nܒܫܘܼ̈ܡܵܬܼܵܐ ܕܓܹܐܪ̈ܲܝ ܦܘܼܡܲܢ. :ܘܲܣܓܼܝܼ ܨܘܼܠܦܵܬܹ̈ܗ ܕܦܲܓܼܪܵܢ\nܒܟܹܐܦܹ̈ܐ ܕܲܫܕ݂ܲܝ̈ ܣܸܦ̈ܘܵܬܲܢ. :ܚܢܲܢ ܐܸܫܟܲܚܢܵܗ̇ ܠܝܼܕܲܥܬܼܵܐ\nܕܦܵܪܘܿܫܘܼܬܹܗ ܕܲܟܼܝܵܢܲܢ. ܘܦܸܟܼܗܲܬ̤ ܡܼܠܲܬܼ ܒܘܼܝܵܢܢ. ܒܥܸܢܝܵܢܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ. :ܪܲܦܝܘܼܬܲܢ ܦܸܬܼܚܲܬ̤ ܬܲܪܥܵܐ\nܕܲܚܙܵܬܵܐ ܘܫܸܡܥܵܐ ܘܡܸܠܬܼܵܐ. :ܘܥ݂ܲܠܘ ܣܵܢܐܸ̈ܐ ܘܚܲܠܸܨܘ ܥܘܼܬܼܪܵܐ\nܕܣܝܼ̈ܡܵܬܼܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ. :ܡܲܬܿܝܼܢܘܼܬܼܵܐ ܕܪܸܥܝܵܢܲܢ\nܠܵܐ ܐܵܘܓܲܪܬܲܢ ܡ̣ܢ ܨܲܦܪܵܐ. ܘܲܢܦ݂ܲܩ ܝܵܘܡ̇ܐ ܥܲܡ ܫܵܥܵܘ̈ܗܝ. ܘܠܵܐ ܦܠܲܚܢܲܢ ܒܹܗ ܝܘܼܬܼܪܵܢܵܐ. :ܚܲܪܡܘܼܬܲܢ ܠܵܐ ܐܲܪܦܝܵܬܲܢ\nܕܢܸܩܢܸܐ ܪ̈ܲܚܡܹܐ ܚܠܵܦ ܡܫܝܼܚܵܐ.","english":"The bitter poisons and the bodily pains. And his pain from iniquity day by day increases, goes astray, and is troubled. The pains have rebelled against the nature of the physicians of the earth. And the finger of iniquity has planted a cross from the spiritual and bodily. There is no physician for your sickness like the measure of your own mercy. And there is no one who strikes at it with his blow like the knowledge of your hiddenness. Are you not wearied by the pain of your foolishness, which has greatly increased? Your sin has hidden your blow and seized the limbs with sickness. There was no power in your sin to be turned away from help. The sick did not wish to receive the medicine of mercy for their healing. Are you not astonished at the iniquity that has been shattered by sin? It is your sickness that does not accept the medicine of life. It is sin that makes you stand in the places of the arrows of your mouth. And the afflictions of the body are many from the stones of the casting of your lips. Sin has found the knowledge of the separation of your sickness. And it has turned the word into a cry. By the request of cheapness. Your negligence has opened the door of sight, hearing, and speech. And thieves have entered and plundered the treasure of the deposits of the words of the spirit. The suitability of your thought did not detain you from the morning. And the day went out with its hours, and you did not work in it with profit. Your silence did not allow the mercy of the bowels to be poured out for the sake of Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܟ݂ܲܗܘ ܣܲܡܡܵܢܹ̈ܐ ܐ̄ܢܵܫܝܹ̈ܐ","severity":"info","text":"The phrase 'bitter poisons' (ܣܲܡܡܵܢܹ̈ܐ ܐ̄ܢܵܫܝܹ̈ܐ) metaphorically describes the harmful effects of sin on the body, continuing the medical imagery of the previous passage.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܚܘܿܬܵܐ","severity":"info","text":"The term 'blow' (ܡܚܘܿܬܵܐ) is used repeatedly in this passage to denote the affliction of sin, which is hidden by sin itself and can only be healed by the knowledge of one's hiddenness (ܝܼܕܲܥܬܼܵܐ ܕܟܲܣܝܘܼܬܼܵܟ).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܡ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'medicine of life' (ܣܲܡ ܚܲܝܹ̈ܐ) echoes New Testament language of spiritual healing, possibly alluding to Christ as the physician (cf. Col 3:12; John 4:14).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܫܝܼܚܵܐ","severity":"info","text":"The final reference to 'Christ' (ܡܫܝܼܚܵܐ) situates the passage within Narsai's homiletic tradition, where repentance and mercy are directed toward Christ as the ultimate healer.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܢܲܢ","severity":"info","text":"The repeated use of 'sin' (ܚܢܲܢ) as an agent (e.g., 'sin has hidden your blow') structures the passage as a personification of sin, contrasting with the earlier personification of iniquity (ܥܵܘܠܲܢ).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܣܓܼܝܼ ܨܘܼܠܦܵܬܹ̈ܗ ܕܦܲܓܼܪܵܢ","severity":"caution","text":"The phrase 'afflictions of the body are many from the stones of the casting of your lips' is syntactically dense; the metaphor of 'stones' (ܟܹܐܦܹ̈ܐ) may be corrupt or require emendation for clarity.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'stones of the casting of your lips' (ܟܹܐܦܹ̈ܐ ܕܲܫܕ݂ܲܝ̈ ܣܸܦ̈ܘܵܬܲܢ) is ambiguous: it may refer to verbal attacks or to a physical metaphor for sin's effects.","The identity of 'the sick' (ܟܪ̈ܝܼܗܹܐ) is unclear—whether generic sinners or a specific group in Narsai's audience."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܘܛܲܦܛܸܦ ܘܲܕܼܥܸܟ ܠܲܡܦܹܝܕܼܵܐ\nܕܢܲܗܝܼܪܵܐ ܕܟܲܣܝܘܼܬܼ ܢܲܦܫܲܢ. :ܚܒܸܢܵܢܘܼܬܼܵܐ ܛܲܫܝܵܬܼܵܗ̇\nܠܟܲܪܪܵܐ ܕܡܸܠܲܬܼ ܝܘܼܠܦܵܢܵܐ. :ܘܠܵܐ ܦܲܠܸܓܲܢܵܝܗܝ ܠܲܣܢܝܼܩܹ̈ܐ\nܠܟܸܣܦܵܐ ܕܡܸܠܬܹܗ ܕܲܡܫܝܼܚܵܐ. :ܒܒܼܝܼܫܘܼܬܲܢ ܠܵܐ ܩܲܒܸܿܠܢܲܢ\nܫܘܼܒܼܩܵܢܵܐ ܕܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܵܐ. :ܕܠܵܐ ܫܒܲܩ̣ܢܲܢ ܠܲܟܼܢܵܘܵܬܲܢ\nܚܙ̣ܵܬ̤ ܟܹܐܢܘܼܬܼܵܐ ܘܐܸܬܼܟܲܡܪܲܬ̤. :ܥܲܠ ܫܘܼܥܵܐ ܕܩܲܫܝܘܼܬܼ ܠܸܒܲܢ\nܢܸܦܠܲܬ̤ ܡܸܠܲܬܼ ܝܘܼܠܦܵܢܵܐ. :ܘܟܲܕܼ ܚ݂ܲܡ ܫܸܡܫܵܐ ܕܚܘܼܬܼܚܵܬܹ̈ܐ\nܚ̣ܡܵܐ ܘܝܼܒܸܫ̣ ܙܪܥܵܐ ܕܢܲܦܫܲܢ. :ܥܲܠ ܝܲܕܼ ܐܘܼܪܚܵܐ ܕܪܸܥܝܵܢܲܢ\nܐܸܙܕܲܪܥܬ̤ ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ. :ܘܣܵܢܐܵܐ ܒܲܕܼܡܘܼܬܼ ܦܵܪܲܚܬܼܵܐ\nܚܲܛܦ̣ܵܗ̇ ܡ̣ܢ ܓܵܘ ܚܘܼܫܵܒܲܝ̈ܢ. :ܒܹܝܬܼ ܟܘܼ̈ܒܹܿܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܿܢ\nܫܸܘܚܲܬ̤ ܫܸܒܿܠܵܐ ܕܚܲܝܘܼܬܼܵܐ. :ܘܲܣܠܸܩ̣ ܝܲܥܪܵܐ ܕܣܲܢ̈ܝܵܬܲܢ\nܘܚܲܢ̣ܩܹܗ ܠܙܲܪܥܵܐ ܪܘܼܚܵܢܵܐ. :ܚܘܼ̈ܬܼܚܵܬܹܐ ܕܒܲܢ ܠܵܐ ܝܲܗ̣̄ܒܼܘ ܠܲܢ\nܕܢܸܪܕܸܿܐ ܒܐܘܼܪܚܵܐ ܕܐܲܠܝܼܨܵܐ. :ܘܲܚܙ݂ܲܩܢܲܢ ܥܲܡ ܣܲܓܿܝܼܐܹܐ\nܒܐܘܼܪܚܵܐ ܪܘܝܼܚܵܬܐ ܕܐܲܒܼܕܵܢܵܐ. :ܝܘܼܩܪܵܐ ܕܫܸܢܬܼܵܐ ܕܲܚܛܝܼܬܼܵܐ\nܛܲܒܿܥܹܗ ܠܗܵܘܢܲܢ ܩܲܠܝܼܠܵܐ. :ܘܠܵܐ ܐܸܬܿܬܿܥܝܼܪܲܬ̤ ܕܲܡܟܿܘܼܬܲܢ\nܕܩܲܒܸܿܠ ܛܘܼܒܼܵܐ ܕܲܡܠܝܼܟ. :ܗܵܠܹܝܢ ܪ̈ܲܦܚܵܗܝ ܠܐܲܣܵܪܵܐ\nܕܫܲܝܢܲܢ ܕܲܠܘܵܬܼ ܡ̇ܪܘܼܬܼܵܟ. :ܘܒܼܵܬܲܪ ܕܲܗܘ̤ܵܬܼ ܬܲܪܥܘܼܬܼܵܐ\nܐܲܪܓܸܙܬܼܵܟ ܛܵܠܘܡܘܼܬܲܢ. :ܠܵܐ ܡ̇ܪܝ ܢܸܥܫܲܢ ܚܘܼܒܵܠܲܢ\nܘܢܸܬܿܛܲܒܲܥ ܒܵܗܿ ܒܲܚܛܝܼܬܼܵܐ. :ܕܠܝܼܢ ܡ̣ܢ ܥܘܼܡܩܵܐ ܕܒܼܝܼ̈ܫܵܬܼܵܐ\nܐܲܝܟ ܕܲܠܫܸܡܥܘܿܢ ܡ̣ܢ ܝܲܡܵܐ. :ܒܢܲܝܵ̈ܐ ܘܝܵܪ̈ܬܹܿܐ ܫܲܡܲܗܬܵܢ\nܒܥܘܼܬܼܪܵܐ ܕܪܲܒܿܘܼܬܼ ܡܘܼܠܟܵܢܲܝ̈ܟ. ܠܵܐ ܢܸܬܿܕܲܓܿܠܘܼܢ ܫܘܼܘܕܵܝܲܝ̈ܟ. ܘܢܸܗܘܸܐ ܠܥܘܼܬܼܪܵܟ ܘܼܟܼܪ̈ܵܝܹܐ.","english":"And he pattered and crushed the lamp of the clear light of the covering of the soul. The hidden things of the mysteries of the word of teaching were hidden from the kernel. And he did not distribute the hard ones to the silver of the word of Christ. By his wickedness he did not accept the forgiveness of the multitude of iniquity. So that he did not leave the thorns, the sight of bitterness became bitter and was embittered. Upon the rock of the hardness of the heart the word of teaching fell. And when the sun of the sins saw, the seed of the soul withered and dried up. By the path of your thought the word of life was sown. And a vulture in the form of a partridge snatched it from within your thoughts. Among the thorns of the steps of the ladder the ear of grain of life was dragged. And the forest of your errors grew up and choked the spiritual seed. The sins of the daughter did not give us that we might be ground in the path of the narrow one. And we went with many in the spacious paths of destruction. The weight of the hour of sin sank your light vessel. And your sleep did not awaken to receive the good of the king. These are the loosening of the bond of your error with your lordship. And after there was a door, your violence angered you. Not, my lord, did our destruction feel, and it will be sunk in sin. That you are from the depth of evils, as Simon from the sea. With buyers and heirs you astonish in the wealth of the multitude of your kingdoms. Do not falsify your promises. And let your wealth be for the poor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܛܲܦܛܸܦ ܘܲܕܼܥܸܟ ܠܲܡܦܹܝܕܼܵܐ","severity":"info","text":"The opening verbs 'pattered and crushed' suggest violent destruction of the lamp (ܠܲܡܦܹܝܕܼܵܐ), a metaphor for the soul's guiding light, likely the teaching of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܠܲܬܼ ܝܘܼܠܦܵܢܵܐ","severity":"info","text":"The phrase 'word of teaching' (ܡܸܠܲܬܼ ܝܘܼܠܦܵܢܵܐ) is a technical term in Narsai for the divine Logos or doctrinal instruction, central to his catechetical homilies.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܕܲܠܫܸܡܥܘܿܢ ܡ̣ܢ ܝܲܡܵܐ","severity":"info","text":"The simile 'as Simon from the sea' alludes to Simon Peter's call from the sea of sin, echoing Gospel narratives of Peter's repentance and Christ's forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܘܼܬܼܪܵܐ ܕܪܲܒܿܘܼܬܼ ܡܘܼܠܟܵܢܲܝ̈ܟ","severity":"info","text":"The 'wealth of the multitude of your kingdoms' reflects Narsai's ascetic critique of worldly riches, a common theme in Syriac monastic literature contrasting spiritual poverty with material wealth.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܼܵܬܲܪ ܕܲܗܘ̤ܵܬܼ ܬܲܪܥܘܼܬܼܵܐ","severity":"info","text":"The phrase 'after there was a door' marks a structural shift from metaphorical description to direct address, introducing a new rhetorical turn in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܣܠܸܩ̣ ܝܲܥܪܵܐ ܕܣܲܢ̈ܝܵܬܲܢ","severity":"caution","text":"The phrase 'the forest of your errors grew up' is ambiguous: ܣܲܢ̈ܝܵܬܲܢ may mean 'errors' or 'sins', and the verb ܣܠܸܩ̣ ('grew up') could also imply 'ascended', leaving the precise metaphor uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter' (ܒܲܢ) in 'sins of the daughter' is unclear; it may refer to a specific figure or be generic.","The phrase 'the bond of your error' (ܐܲܣܵܪܵܐ ܕܫܲܝܢܲܢ) could be read as a literal or metaphorical binding, with ܫܲܝܢܲܢ possibly meaning 'error' or 'madness'."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܠܵܐ ܢܸܚܕܹܿܐ ܠܲܢ ܚܲܣܵܡܵܐ\nܟܲܕܼ ܫܵܒܲܩܝܼܢܲܢ ܝܵܪܬܿܘܼܬܼܵܟ. :ܘܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܕܲܒܼܚܲܝܠܹܗ\nܒܲܙܹܗ ܠܥܘܼܬܼܪܵܐ ܕܐܲܩܢܝܼܬܵܢ. :ܠܵܐ ܢܸܬܼܪܵܘܪܲܒܼ ܡܲܪܵܚܵܐ\nܕܲܒܼܙܲܝܢܹܗ ܙܟܼܵܗ̇ ܠܡܵܘܗܲܒܼܬܼܵܟ. :ܘܠܵܐ ܢܹܐܡܲܪ ܕܲܫܒܹ̇ܝܬܼ ܐܸܢܘܿܢ\nܘܠܵܐ ܩܵܡ̣ ܒܐܲܦܲܝ̈ ܝܵܪ̈ܘܿܬܼܵܘܗܝ. :ܠܵܐ ܢܸܚܕܿܘܿܢ ܫܹܐܕܹ̈ܐ ܛܲܡ̈ܐܹܐ\nܥܲܠ ܡܘܼܟܵܟܼܵܐ ܕܒܼܝܼܫܵܬܲܢ. :ܠܵܐ ܢܹܐܡܲܪ ܪܹܫܵܐ ܕܐܵܐܲܪ\nܕܲܥܕܲܟܲܝܠ ܫܘܼܠܛܵܢܝ ܡܲܡܠܸܟ. :ܢܲܦܢܹܝܢ ܚܘܼܒܵܟ ܠܲܦܝܵܣܵܐ\nܘܢܸܒܼܗܲܬܼ ܣܵܢ̇ܐܵܐ ܘܲܠܥܵܠܲܡ. :ܕܠܝܼܠܵܐ ܗ̄ܝܼ ܣܲܓܿܝܼ ܠܲܚܢܵܢܵܟ\nܐܵܣܝܘܼܬܼܵܐ ܕܟܹܐܒܹ̈ܐ ܕܥܵܘ̣ܠܲܢ. :ܘܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܵܗ̇ ܠܛܲܝܒܿܘܼܬܵܟ\nܠܡܸܥܛܵܐ ܟܘܼܡܹ̈ܐ ܕܲܚܛܵܗܲܝ̈ܢ. :ܠܵܐ ܬܲܩܸܨ ܠܲܢ ܕܲܚܛܲܝܢܲܢ\nܕܥܲܕܠܵܐ ܢܸܚܛܸܐ ܝܵ̇ܕܲܥ ܐܢ̄ܬܿ. :ܕܒܸܣܪܵܐ ܘܲܕܼܡ̇ܐ ܠܵܐ ܡܸܫܟܲܚ\nܕܢܸܬܿܕܲܟܸܿܐ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ. :ܘܐܸܢ ܠܵܐ ܫܵܘ̇ܝܵܐ ܒܵܥܘܼܬܲܢ\nܕܢܸܬܼܦܲܢ̈ܝܵܢ ܠܵܗ̇ ܫܹ̈ܐܠܵܬܼܵܗ̇. :ܐܲܢ̄ܬܿ ܚܘܼܣ ܡܸܛܠ ܕܲܦܪܲܝܬܵܢ\nܒܢܲܝܵ̈ܐ ܘܝܵܪ̈ܬܹܿܐ ܕܪܲܒܿܘܼܬܼܵܟ. :ܢܦܝܼܣܵܟ ܚܘܼܒܵܐ ܒܲܣܝܼܡܵܐ\nܘܲܢܫܲܝܢܵܟ ܥܲܡ ܒܝܼܫܘܼܬܲܢ. :ܘܢܸܗܘܸܐ ܚܢܵܢܵܟ ܡܸܨܥܵܝܵܐ\nܘܢܲܝܬܸܿܐ ܠܲܢ ܐܵܬܼܵܐ ܕܫܲܝܢܵܐ. :ܠܵܐ ܝܵ̇ܕܲܥܝܼܢܲܢ ܕܢܨܲܠܸܐ\nܐܲܟܼܡܵܐ ܕܘܵܠܹ̇ܐ ܠܫܘܼܒܵܩܵܢܵܐ. :ܬܦܝܼܣ ܛܲܝܒܿܘܼܬܼܵܐ ܥܲܠ ܐܲܦܲܝ̈ܢ\nܒܬܲܚܢܲܢܬܵܐ ܐܲܝܟ ܕܲܡܥܵܕܵܐ. :ܢܦܝܼܣܵܟ ܥܲܡܵܗ̇ ܕܛܲܝܒܿܘܼܬܼܵܟ\nܐܵܦ ܪܹܫܝܼܬܼܵܐ ܕܡ̣ܢ ܓܸܢܣܲܢ. :ܕܡܸܛܠ ܥܸܠܲܬܼ ܦܘܼܪܩܵܢܲܢ\nܐܲܫܘܝܼܬܵܝܗܝ ܥܲܡ ܪܲܒܿܘܼܬܼܵܟ. :ܩܲܒܸܿܠ ܒܐܝܼܕܹܗ ܬܲܟܼܫܲܦܬܲܢ\nܕܡܸܨܥܵܝܵܐ ܕܓܲܒ݂ܲܬܿ ܡܸܢܲܢ. :ܘܬܸܬܼܦܲܢܸܐ ܠܲܢ ܒܲܪ̄ܬܼ ܩܵܠܵܐ\nܕܬܲܪܥܘܼܬܼܵܐ ܘܲܕܼܫܘܼܒܩܵܢܵܐ.","english":"He did not rejoice, the steward, when he left your inheritance. And he did not boast in his strength, he squandered the wealth of your possession. The spendthrift did not grow arrogant, that by his victory he conquered your gift. And he did not say, \"I have conquered the way,\" and he did not stand before his heirs. The unclean demons did not rejoice over the humiliation of your evil deeds. He did not say, \"I am the head of the air,\" that until now my authority rules. Let your love persuade the peacemaker, and let shame help the helper and the world. For your debt is great, the medicine for the pains of your iniquity. And it is easy for your goodness to find the blackness of your sins. Do not cut off your debtors, for without sinning, a person knows. For flesh and blood cannot be cleansed from stains. And if your petition is not fitting, that its questions be answered, you, have mercy, because you have been separated among the heirs of your greatness. Your peacemaker is a gentle love, and your helper is with your evil. And let your debt be moderate, and let it bring you a sign of the helper. Do you not know that he prays, as is fitting for forgiveness? Peacemaker, goodness upon your face, with supplication as is customary. Your peacemaker is with your goodness, even the beginning from the body. For because of the cause of your salvation, his equality is with your greatness. Receive from his hand your entreaty, from the midst of what you have chosen from us. And let the echo of the door of intention and forgiveness be answered for you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"The phrase 'head of the air' (rēšā d-āʾar) likely refers to a demonic or angelic ruler of the lower atmosphere, a concept found in Syriac cosmology. Narsai uses it to mock the steward's false authority.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܸܣܪܵܐ ܘܲܕܼܡ̇ܐ","severity":"info","text":"The phrase 'flesh and blood' (b-srā w-dmā) echoes New Testament usage (e.g., Matthew 16:17, 1 Corinthians 15:50) to denote human nature, emphasizing its inherent sinfulness and inability to be cleansed without divine aid.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܲܓܿܝܼ ܠܲܚܢܵܢܵܟ","severity":"info","text":"The metaphor of debt (ḥašḥāḵ) for sin is common in Syriac ascetical literature, where moral failings are seen as obligations to be repaid through repentance and good works. Narsai here urges moderation in self-accusation.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܵܐ ܢܸܚܕܹܿܐ ܠܲܢ ܚܲܣܵܡܵܐ","severity":"info","text":"The passage opens with a series of negations ('he did not...') that contrast the steward's expected behavior with his actual failure, building a rhetorical pattern of denial before shifting to exhortation in the second half.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܦܝܼܣܵܟ ܚܘܼܒܵܐ ܒܲܣܝܼܡܵܐ","severity":"info","text":"The pairing of 'peacemaker' (mpaysā) and 'helper' (šāwʿā) as personified virtues recalls similar dyads in Syriac wisdom literature, such as the paired figures of 'Truth' and 'Peace' in the Odes of Solomon.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܸܬܼܦܲܢܸܐ ܠܲܢ ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"caution","text":"The phrase 'echo of the door of intention and forgiveness' (bat qālā d-tarʿūṯā w-šūbqānā) is syntactically dense and may be corrupt; the sense likely involves a response or reverberation of divine mercy, but the exact imagery is uncertain.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'steward' (ḥassāmā) is ambiguous: it may refer to a specific ecclesiastical figure, a generic moral type, or a demonic tempter. The reading taken follows the context of reproof against a failed guardian of spiritual inheritance.","The phrase 'head of the air' could be a title for a specific demon in Syriac tradition, but no direct parallel is cited; it is interpreted here as a boast of authority over the lower cosmos."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܡܸܛܠ ܥܵܘ̣ܠܲܢ ܡܲܟܸܿܕܬܵܝܗܝ\nܕܲܒܼܚܲܫܹܗ ܢܪܝܼܡ ܡܘܼܟܵܟܼܢ. :ܘܗܵܫܵܐ ܕܲܣܠܸ݂ܩ ܘܐܸܬܼܪܲܡܪܲܡ\nܣܲܒܼ ܒܐܲܦܲܝ̈ܢ ܡܸܛܠܵܬܹܗ. :ܓ̣ܒܲܝܬܵܝܗܝ ܡܸܛܠ ܦܘܼܪܩܵܢܲܢ\nܕܬܲܚܸܐ ܒܚܲܝܵܘ̈ܗܝ ܡܝܼܬܼܘܼܬܲܢ. :ܕܲܫܘܸܐ ܥܲܡܵܟ ܒܐܝܼܩܵܪܵܐ\nܘܲܒܼܫܘܼܠܛܵܢܵܐ ܕܐܝܼܬܼܿܘܼܬܵܐ. :ܢܲܫܘܹܝܢ ܚܝܠܵܐ ܕܫܘܼܠܛܵܢܹܗ\nܕܢܸܣܲܒܼ ܡܲܓܵܢ ܫܘܼܒܼܩܵܢܵܐ. :ܕܲܗܘ̤ܵܐ ܢܵܘܣܵܐ ܠܟܲܣܝܘܼܬܼܵܟ\nܠܲܥܡܘܼܪܝܵܐ ܨܸܒܼܝܵܢܵܝܵܐ. ܢܸܣܲܒܼ ܡܲܓܵܢ ܫܘܼܒܼܩܵܢܵܐ. :ܕܲܗܘ̤ܵܐ ܢܵܘܣܵܐ ܠܟܲܣܝܘܼܬܼܵܟ\nܠܲܥܡܘܼܪܝܵܐ ܨܸܒܼܝܵܢܵܝܵܐ. :ܢܸܥܡܲܪ ܒܲܢ ܨܼܒܼܝܵܢ ܚܘܼܒܹܿܗ\nܘܲܢܕܿܟܹܿܝܢ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ. :ܒܐܘܼܟܼܠܵܐ ܕܦܲܓܼܪܹܗ ܢܸܬܼܟܲܦܲܪ\nܣܝܵܢܵܐ ܕܥܵܘ̣ܠܵܐ ܡ̣ܢ ܠܸܒܲܢ. :ܘܲܢܫܲܝܸܢ ܫܸܩܝܵܐ ܕܲܕܡܹܗ\nܠܲܕܠܝܼܚܘܼܬܹܗ ܕܪܸܥܝܵܢܲܢ. :ܠܥܸܠܲܬܼ ܫܘܼܒܼܩܵܢܵܐ ܝܲܗ̣̄ܒܹܿܗ\nܘܲܠܪܲܗܒܼܘܿܢܵܐ ܕܛܵܒܼܬܼ̈ܐ. :ܢܸܫܬܲܪܪ̈ܵܢ ܒܲܢ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܫܘܼܒܼܩܵܢܵܐ ܘܪܲܗܒܼܗܘܿܢ ܚܲܝܹ̈ܐ. :ܒܚܲܫܹܗ ܒܲܛܠܵܗ̇ ܠܚܛܝܼܬܼܵܐ\nܘܲܒܼܡܵܘܬܹ̇ܗ ܩܲܛ̣ܠܹܗ ܠܡܵܘܬܵܐ. :ܕܠܵܐ ܢܸܬܿܬܿܥܝܼܪܘܢ ܩܵܛܘܿܠܲܝ̈ܢ\nܠܩܵܠ ܒܝܼ̈ܫܵܬܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܢ. :ܒܣܲܒܼܪܵܐ ܕܗܵܠܹܝܢ ܡܘܼܠܟܵܢܹ̈ܐ\nܐܲܣܝܼܪ ܢܝܼܫܵܐ ܕܒܼܵܥܘܼܬܲܢ. :ܠܵܐ ܢܸܬܿܕܲܓܲܠ ܬܘܼܟܼܠܵܢܲܢ\nܘܢܸܚܕܹܿܐ ܒܝܼܫܵܐ ܕܣܵܩܲ݁ܪ ܠܲܢ. :ܬܪܹܝܢ ܥܲܪ݁ܵܒܹܐ ܝܸܗ̄ܒܲܬ̤ ܠܲܢ\nܗܲܝܡܵܢܘܼܬܼܵܐ ܕܪܸܥܝܵܢܲܢ. :ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܕܠܵܐ ܛܵܥܹ̇ܝܢ\nܪܵܚ̇ܡܘܼܬܼܵܐ ܕܩܲܪ̈ܝܼܒܲܝܗܘܿܢ. :ܒܚܘܼܒܵܐ ܚܙܝܩܵܐ ܬܵܘܕܿܝܼܬܲܢ\nܘܥܲܠ ܣܲܒܼܪܵܐ ܣܝܼܡ ܬܘܼܟܼܠܵܢܲܢ. :ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܥܲܪܵܒܼܵܐ\nܕܠܵܐ ܡܸܬܿܕܲܓܿܠܝܼܢ ܫܘܼܘܕܵܝܹܗ. :ܢܹܐܬܼܘܿܢ ܪ̈ܲܚܡܹܐ ܠܐܝܼܠܵܢ\nܡܸܛܠ ܗܵܠܹܝܢ ܡܘܼܠܟܵܢܹ̈ܐ.","english":"Because of his wickedness he made his stewardship bitter, and in his sin he exalted his humiliation. And now that he has ascended and become arrogant, he takes up his causes in your presence. His choice is for your salvation, that he might live in his life your mortality. That he might be equal with you in the honor and authority of the essence. And he makes equal the power of his authority, which took the place of forgiveness. That it might be a refuge for your covering for the voluntary dweller. He took the place of forgiveness. That it might be a refuge for your covering for the voluntary dweller. And he dwells in the will of his love and purifies from the stains. By the consumption of his body he effaced the mark of wickedness from your heart. And he washes the cup of his blood for the turbidity of your thought. He gives the cause of forgiveness and the breadth of goods. They are established in both: forgiveness and the breadth of life. In his sin he annulled sin, and in his death he killed death. That your murderers might not be roused by the voice of the evils of their deeds. In the hope of these counsels, the evil of your petition is bound. Let not your trust be deceived, and let the evil that would stone you rejoice. Two sureties have been given to you: the faith of your thought. Hope and love that do not err, the affection of their kin. By love your thanksgiving is girded, and upon hope your trust is placed. And faith is surety that its promise is not deceived. Mercy comes to your house because of these counsels.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܟܸܿܕܬܵܝܗܝ","severity":"info","text":"The phrase 'he made his stewardship bitter' plays on the steward (ܡܲܟܸܿܕܬܵܐ) as a figure for the human soul or body entrusted with God's gifts, a common theme in Narsai's memre.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܒܼܩܵܢܵܐ","severity":"info","text":"The term 'forgiveness' (ܫܘܼܒܼܩܵܢܵܐ) here carries a technical sense of remission of sins, often linked in Syriac theology to the sacramental economy of Christ's sacrifice.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܲܫܹܗ ܒܲܛܠܵܗ̇ ܠܚܛܝܼܬܼܵܐ ܘܲܒܼܡܵܘܬܹ̇ܗ ܩܲܛ̣ܠܹܗ ܠܡܵܘܬܵܐ","severity":"info","text":"This line echoes the Pauline paradox of Christ's atonement (cf. Rom 5:6-10; 1 Cor 15:54-57), where sin is annulled by sin and death conquered by death, a standard typology in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܹܝܢ ܥܲܪ݁ܵܒܹܐ","severity":"info","text":"The 'two sureties' (hope and love) reflect a common Syriac ascetical pairing, where faith is the guarantor of the covenant, a motif found in Narsai's catechetical homilies.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܫܵܐ ܕܲܣܠܸ݂ܩ ܘܐܸܬܼܪܲܡܪܲܡ","severity":"info","text":"The shift from past narrative ('he did not rejoice') to present ('now that he has ascended') marks a rhetorical turn, intensifying the contrast between the steward's former humility and current arrogance.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܗܘ̤ܵܐ ܢܵܘܣܵܐ ܠܟܲܣܝܘܼܬܼܵܟ ܠܲܥܡܘܼܪܝܵܐ ܨܸܒܼܝܵܢܵܝܵܐ","severity":"caution","text":"The repetition of this line (likely a scribal dittography) obscures the syntax; the 'voluntary dweller' may refer to the Holy Spirit or the believer, but the antecedent is ambiguous.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'voluntary dweller' (ܥܡܘܼܪܝܵܐ ܨܸܒܼܝܵܢܵܝܵܐ) is unclear: possibly the Holy Spirit, the believer, or Christ; the text does not resolve it.","The repeated line (ܕܲܗܘ̤ܵܐ ܢܵܘܣܵܐ ܠܟܲܣܝܘܼܬܼܵܟ ܠܲܥܡܘܼܪܝܵܐ ܨܸܒܼܝܵܢܵܝܵܐ) may be a scribal error or a deliberate refrain; the edition does not note it."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܕܕܲܠܡܵܐ ܢܸܫܒܹܿܝܢ ܣܵܪܘܿܚܵܐ\nܘܢܸܥܒܸܿܕܼ ܐܢܘܿܢ ܕܲܓܵܠܹ̈ܐ. :ܠܵܐ ܢܸܬܼܗܲܦ̈ܟܵܢ ܛܵܒܼܵܬ̈ܲܢ\nܠܒܼܝܼ̈ܫܵܬܼܵܐ ܡܸܛܠ ܕܲܚܛܲܝܢ. :ܐܲܢ̄ܬܿ ܩܵܘܵܐ ܒܒܲܣܝܼܡܘܼܬܼܵܟ\nܘܠܲܢ ܐܲܦܢܵܐ ܠܨܸܒܼܝܵܢ ܚܘܼܒܵܟ. ܠܵܐ ܣܢܝܼܩ ܥܘܼܬܼܪܵܐ ܕܝܼܕܲܥܬܼܵܟ:\nܥܲܠ ܒܵܥܘܼܬܲܢ ܘܲܦܝܵܣܲܢ. :ܕܛܵܒܼܬܼܵܐ ܟܠܵܗ̇ ܕܝܼܠܵܟ ܗ̄ܝ̣\nܚܘܼܢ ܘܲܫܒܼܘܿܩ ܐܲܝܟ ܕܲܡܥܵܕܲܬܿ. :ܠܲܝܬܿ ܠܹܗ ܡܸܕܲܡ ܠܲܥܒܼܝܼܕܼܵܐ\nܕܠܵܐ ܡ̣ܢ ܓܲܙܵܐ ܕܥܵܒܼܘܿܕܼܵܐ ܗ̄ܘ̣. :ܕܐܵܦ ܗܘ̤ ܦܝܵܣܵܐ ܕܲܫܪܸܐ ܕܲܡܩܲܪܸܒܼ\nܒܥܘܼܕܪܵܢܵܐ ܕܡܸܢܹܗ ܝܲܠܦܹܗ. :ܕܝܼܠܵܟ ܗ̄ܘ̣ ܚܹܝܠ ܚܸܟܼ̈ܡܵܬܼܵܐ\nܕܲܫܪܼܐ ܒܢܲܦܫܵܐ ܕܲܡܠܝܼܠܹ̈ܐ. :ܘܡܸܢܵܟ ܢܲܣܒܿܘܼܗ̇ ܠܡܵܘܗܲܒܼܬܼܵܐ\nܕܒܼܘܼܝܵܢܵܐ ܘܦܵܪܘܿܫܘܬܼܵܐ. :ܒܲܓܲܙܵܟ ܥܵܬܲܪܝܼܢ ܚܲܟܿܝܼܡܹ̈ܐ\nܘܲܒܼܥܘܼܕܪܵܢܵܟ ܙܲܕܝܼܩܹ̈ܐ. :ܚܢܵܢܵܟ ܡܲܦܢܸܐ ܠܛܵܥܲܝܵ̈ܐ\nܘܡܲܣܓܸܿܐ ܣܲܒܼܪܵܐ ܠܐܲܒܼܝܼܕܹ̈ܐ. :ܠܲܝܬܿ ܛܵܒܼܬܼܵܐ ܕܠܵܘ ܕܝܼܠܵܟ ܗ̄ܝܼ\nܘܠܵܐ ܡ̇ܘܗܲܒܼܬܵܐ ܕܠܵܐ ܪܸܡܙܵܟ. :ܕܐܵܦ ܗܵܕܹܐ ܕܩܵܪܹܝܢܲܢ ܠܵܟ\nܐܲܢ̄ܬܿܘܼ ܩܪ݂ܲܝܬܵܢ ܘܐܲܠܸܦܬܵܢ. :ܦܢܵܘ ܨܹܐܕܲܝ ܘܐܸܦܢܸܐ ܥܠܲܝܟܿܘܿܢ\nܬܲܪܓܸܿܡ ܪܘܼܚܵܐ ܒܲܢܒܼܝܹ̈ܐ. :ܠܵܐ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ ܒܡܵܘܬܲܝ̈ܟܿܘܿܢ\nܐܸܠܵܐ ܒܦܘܼܪܩܵܢ ܚܲܝܲܝ̈ܟܿܘܿܢ. :ܠܲܝܬܿ ܠܹܗ ܗܸܪܓܵܐ ܠܡܵܝܘܿܬܼܵܐ\nܕܠܵܐ ܪܸܓܿܬܼܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܗ̄ܘ̣. :ܘܠܵܐ ܡܸܬܼܪܲܥܹܐ ܒܸܣܪܵܢܵܐ\n:ܚܘܼܫܵܒܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ\n:ܥܸܢܝܵܢ ܚܘܼܒܵܟ ܢܵܓܹ̇ܕ ܠܹܗ\nܡ̣ܢ ܚܸܫܟܵܐ ܠܘܵܬܼ ܢܲܗܝܼܪܵܐ. :ܘܫܵܩܹ̇ܠ ܡܸܢܹܗ ܬܲܚܦܝܼܬܼܵܐ\nܕܲܦܪܝܼܣܵܐ ܥܲܠ ܪܸܥܝܵܢܹܗ. :ܒܢܘܼܗܪܵܟ ܚܵܙܹ̇ܐ ܢܲܗܝܼܪܵܐ\nܘܒܼܝܼܕܲܥܬܼܵܟ ܩܵܢܹ̇ܐ ܚܲܝܹ̈ܐ. :ܡܸܢܵܟ ܝܵܠܹ̇ܦ ܕܲܢܬܿܪܓܸܿܡ\nܘܒܼܕܝܼܠܵܟ ܡܲܠܸܦ ܠܲܐ̄ܚܪܹܝܢ.","english":"Lest the swift one be ashamed and become a maker of deceits. Let not your good things be turned into evil things because of sin. You, be steadfast in your serenity, and turn your face to the desire of your love. The wealth of your knowledge is not concerned with our petitions and reconciliations. For all that is good is yours. See and leave as is your custom. He has nothing to do that is not from the treasury of the maker himself. For even this reconciliation that he offers with the help of his own teaching is yours. The power of the wisdoms that dwell in the soul of the eloquent ones is yours. And from you they receive the gift of interpretation and discernment. By your treasury the wise become rich, and by your help the righteous. Your grace turns back the erring and increases hope for the lost. There is no good that is not yours, and no gift without your sign. For even this that calls to you, you yourself called and taught. Turn towards them and return to yourselves. Interpret the spirit among the simple. He does not desire your death, but your salvation. He has no thought for the dead that is not a desire for mortality. And he is not stirred by error. Spiritual thoughts. The thread of your love weaves from darkness to light. And it takes from him the covering that is spread over his mind. By your light the enlightened one sees, and by your knowledge he acquires life. From you he learns to interpret, and by your own he teaches others.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܪܘܿܚܵܐ","severity":"info","text":"The Syriac term ܣܵܪܘܿܚܵܐ (sārōḥā) means 'swift one' or 'fleet one', likely referring to the devil or a demonic figure in Narsai's homiletic context. The English draft renders it as 'swift one', preserving the literal sense.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܓܵܠܹ̈ܐ","severity":"info","text":"The phrase 'maker of deceits' (ܥܒܕ ܕܲܓܵܠܹ̈ܐ) echoes New Testament language for the devil as deceiver (e.g., 2 Cor 11:3, Eph 6:11). Narsai frequently uses such scriptural allusions to characterize Satan.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܝܵܣܵܐ","severity":"info","text":"The term ܦܝܵܣܵܐ (pyāsā) means 'reconciliation' or 'appeasement', a key concept in Narsai's soteriology. Here it refers to the devil's false offer of reconciliation, which the homilist warns is a deception.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܲܝܬܿ ܠܹܗ ܡܸܕܲܡ ܠܲܥܒܼܝܼܕܼܵܐ","severity":"info","text":"This passage forms a chiastic structure: the devil's power is denied ('He has nothing to do'), then affirmed as derived from God's treasury, then reasserted as God's own gift. This rhetorical pattern emphasizes divine sovereignty.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܫܵܒܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ","severity":"info","text":"The phrase 'Spiritual thoughts' (ܚܘܼܫܵܒܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ) appears as a brief interjection, paralleling similar meditative breaks in Narsai's homilies (e.g., memre 11, 21). It signals a shift to interior reflection.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܢܵܘ ܨܹܐܕܲܝ ܘܐܸܦܢܸܐ ܥܠܲܝܟܿܘܿܢ","severity":"caution","text":"The Syriac ܦܢܵܘ ܨܹܐܕܲܝ ܘܐܸܦܢܸܐ ܥܠܲܝܟܿܘܿܢ is ambiguous: it could mean 'Turn towards them and return to yourselves' (as in the English draft) or 'Turn away from them and return to yourselves'. The context of repentance favors the former, but the syntax allows both.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܦܢܵܘ ܨܹܐܕܲܝ ܘܐܸܦܢܸܐ ܥܠܲܝܟܿܘܿܢ is syntactically ambiguous: the verb ܦܢܵܘ (pʿaw) can mean 'turn towards' or 'turn away', and the preposition ܨܹܐܕ (ṣed) can mean 'toward' or 'against'. The reading taken follows the English draft's 'turn towards them' as consistent with the homily's call to repentance.","The identity of 'the swift one' (ܣܵܪܘܿܚܵܐ) is not explicitly named in this passage, but the context of deception and the devil's role in Narsai's corpus strongly suggests Satan."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܟܠ ܐܸܡܲܬܼܝ ܕܒܼܵܟ ܡܸܬܼܗܲܓܸܿܐ\nܥܘܼܬܼܪܹܗ ܣܵܓܹ̇ܐ ܘܡܸܬܼܝܲܬܲܪ. :ܘܐܸܢܗܘ̤ ܕܫܵܒܹ̇ܩ ܥܸܢܝܵܢܸܟ\nܬܚܸܝ̣ܒܼ ܘܐܸܬܼܡܲܣܟܲܢ ܣܝܼܡܵܬܹ̈ܗ. :ܐܲܣܝܼܪ ܥܘܼܬܼܪܹܗ ܒܛܲܝܒܿܘܼܬܼܵܟ\nܘܡܸܣܟܹܿܢܘܼܬܹܗ ܒܟܹܐܢܘܼܬܼܵܐ. :ܘܐܸܢ ܐܸܙܕܲܕܲܩ ܐܸܬܼܢܲܨܲܚ\nܘܐܸܢܗܘ̤ ܕܲܚ̣ܛܵܐ ܐܸܬܼܩܲܦܲܚ. :ܘܟܲܕܼ ܛܵܒܼ ܓܲܠ̈ܝܵܢ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܕܲܒܼܕܝܼܠܵܟ ܪܲܒܹܐ ܘܚܵܐܹ̇ܒܼ. :ܠܒܼܝܼܫ ܠܹܗ ܚܘܼܬܼܪܵܐ ܠܡܵܝܘܿܬܼܵܐ\nܘܡܸܫܬܲܒܼܗܲܪ ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ. :ܡ̇ܐ ܕܪܲܓܼ ܩܲܠܝܼܠ ܛܵܒܼܵܬܼ̈̄ܐ\nܐܵܣܩܹܗ ܚܘܼܬܼܪܹܗ ܠܲܫܡܲܝܵܐ. :ܘܡ̇ܐ ܕܐܸܬܼܩܲܦܲܚ ܒܲܚܛܝܼܬܼܵܐ\nܦܲܣܝ̣ܩܹܗ ܠܣܲܒܼܪܹܗ ܒܩܘܼܛܵܥܵܐ. :ܐܸܢܗܘ̤ ܕܩܵܢܹ̇ܐ ܒܘܼܝܵܢܵܐ\n:ܐܲܫܝܼܛ ܘܐܗܸܠ ܕܲܕܼܘܸܐ ܡ̣ܢ ܐ̄ܢܵܫܵܐ\nܐܵܘ ܕܲܒܼܨܝܪ ܐܲܝܟ ܡܘܼܟܵܟܹܗ. :ܕܡ̇ܐ ܕܟܲܢܸܫ ܥܘܼܬܼܪܵܐ ܒܥܲܡܠܵܘ̈ܗܝ\n:ܒܲܕܿܪܹܗ ܒܪܲܦܝܘܼܬܼ ܪܸܥܝܵܢܹܗ\n:ܒܣܲܟܼܠܘܼܬܿܢ ܐܸܒܲܕܼ ܥܘܼܬܼܪܲܢ\nܘܲܒܼܪܲܦܝܘܼܬܲܢ ܣܝܼ̈ܡܵܬܲܢ. :ܘܐܲܙܥܲܪܢܲܝܗܝ ܠܐܝܼܩܵܪ ܨܲܠܡܲܢ\nܒܪܸܓܿܬܼܵܐ ܕܪܸܚܡܲܬܼ ܒܝܼ̈ܫܵܬܼܵܐ. ܐܝܼܬܼܵܘܗܝ ܥܘܼܬܼܪܲܢ ܒܲܫܡܲܝܵܐ:\nܘܪ̈ܵܢܹܝܢܲܢ ܒܐܲܪ̈ܥܵܢܝܵܬܼܵܐ. :ܩܪܹܝܢܲܢ ܠܲܚܠܘܿܠ ܚܲܕ̈ܘܵܬܼܵܐ\nܘܦܵܗܹ̇ܠ ܒܥܲܦܪܵܐ ܪܸܥܝܵܢܲܢ. :ܟܠܹܗ ܥܲܡܠܲܢ ܒܲܚܛܝܼܬܼܵܐ ܗ̄ܘ̣\nܘܲܥܢܹܝܢܲܢ ܒܲܣܪ̈ܝܼܩܵܬܼܵܐ. :ܘܠܵܐ ܣܵܦ̇ܩܵܐ ܠܹܗ ܠܲܬܼܥܵܫܲܢ\nܫܵܥܹ̈ܐ ܕܠܸܠܝܵܐ ܘܕܼܐܝܼܡܵܡܵܐ. :ܐܲܡܝܼܢ ܦܵܠܲ݁ܚ ܒܲܪܢܵܫܲܢ\nܒܚܲܩܠܵܐ ܟܵܡܲܬܼ ܥܲܠ ܦܹܐܪܹ̈ܐ. :ܘܟܲܕܼ ܛܵܠ̇ܡܵܐ ܠܹܗ ܥܲܠ̈ܠܵܬܼܵܐ\nܠܵܐ ܦܵܐܹ̇ܫ ܡ̣ܢ ܦܘܼܠܵܚܵܢܹܗ. :ܟܕܹܝܢ ܦܲܓܼܪܵܐ ܘܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ\nܒܢܝܼܪܵܐ ܩܲܫܝܵܐ ܕܲܚܛܝܼܬܼܵܐ. :ܘܗܲܢܝܼ ܥܲܡܠܵܐ ܠܲܬܼܪ̈ܲܝܗܘܿܢ\nܘܠܵܐ ܪܓܼܝܼܫܝܼܢ ܕܟܼܡܵܐ ܫܚܝܼܩܝܼܢ.","english":"Whenever your wealth is increased and multiplied by your being mentioned, if you abandon your labor, it will be ruined and its treasures will be impoverished. Your wealth is bound by your goodness, and its poverty by your sorrow. If it is justified, it is adorned; if it is sinful, it is overturned. And when both sides are clearly seen, your servant is great and wise. He has put on pride to the point of death and boasts of his own servitude. When a little good ascends, his pride raises it to heaven; and when it is overturned by sin, his hope is cut off by destruction. If he stands in lamentation, he is cast down and becomes weak from pain, or is diminished according to his stature. For when wealth is heaped up by his labors, he scatters it by the laxity of his mind. By your foolishness your wealth is lost, and by your laxity your treasures are lost. And you diminish the honor of your image by the desire for evil loves. Your wealth is in heaven, and your shepherds are in the lands. You call to the dissolution of joys and delight in the dust of your mind. All your labor is in sin, and your business is in vanities. And the hours of night and day are not sufficient for your weariness. Your flesh is worn out, laboring in the field, weary over fruits. And when the causes wrong him, he is not left from his labor. The body and the soul's limbs are exhausted by the harsh yoke of sin. And they both bear the labor and do not perceive how deeply they are sunk.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܬܼܪܹܗ","severity":"info","text":"The term ܥܘܼܬܼܪܹܗ (ʿuṯrēh, 'his wealth') recurs throughout the passage as a metaphor for spiritual or moral capital, not material riches, consistent with Narsai's ascetic focus.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܿܪܹܗ ܒܪܲܦܝܘܼܬܼ ܪܸܥܝܵܢܹܗ","severity":"info","text":"The image of scattering wealth through laxity echoes Proverbs 21:20 (Peshitta), where foolishness leads to loss. Narsai adapts this to a moral context.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܩܵܪ ܨܲܠܡܲܢ","severity":"info","text":"The phrase 'honor of your image' (ܐܝܼܩܵܪ ܨܲܠܡܲܢ) reflects the Syriac theological concept of the human person as the image of God, a theme common in Narsai's homilies.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܲܕܼ ܛܵܒܼ ܓܲܠ̈ܝܵܢ ܬܲܪ̈ܬܲܝܗܹܝܢ","severity":"info","text":"This line marks a structural pivot: the preceding verses contrast justified and sinful wealth; the following verses develop the consequences of pride and folly, creating a bipartite argument.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܡ̇ܐ ܕܐܸܬܼܩܲܦܲܚ ܒܲܚܛܝܼܬܼܵܐ","severity":"info","text":"The pairing of 'little good' raised to heaven and 'overturned by sin' parallels the earlier contrast between justified and sinful wealth, reinforcing the homily's moral dualism.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܲܙܥܲܪܢܲܝܗܝ ܠܐܝܼܩܵܪ ܨܲܠܡܲܢ","severity":"caution","text":"The verb ܐܲܙܥܲܪܢܲܝܗܝ ('you diminish') is a second-person masculine plural form, but the addressee shifts between singular and plural in this passage, possibly reflecting a rhetorical alternation or textual inconsistency.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The addressee shifts between second-person singular and plural (e.g., ܐܲܙܥܲܪܢܲܝܗܝ vs. ܒܲܕܿܪܹܗ), which may be a rhetorical device or a scribal variation. The reading takes it as intentional alternation for emphasis."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܠܲܝܬܿ ܗܲܕܼܡ̇ܐ ܒܲܛܝܼܠܵܐ\nܕܠܵܐ ܟܲܫܝܼܪ ܠܲܪ̈ܓܼܝܼܓܼܵܬܵܐ. :ܐܵܦܠܵܐ ܙܵܘܥܵܐ ܡܲܬܼܝܼܢܵܐ\nܕܠܵܐ ܪܵܗܹ̇ܛ ܨܹܝܕܼ ܚܘܼܬܼܚܵܬܹ̈ܐ. :ܡ̇ܕܹܝܢ ܟܠܹܗ ܒܲܪܢܵܫܵܐ\nܡܲܩܪܸܒܼ ܟܠܫܵܥ ܥܲܡ ܢܲܦܫܹܗ. :ܘܦܲܠܝܼܓܼ ܟܠܹܗ ܥܲܠ ܟܠܹܗ\nܘܫܵܕܹ̇ܐ ܓܹܐܪܹ̈ܐ ܒܲܩܢܘܿܡܹܗ. :ܦܠܝܼܓܼ ܠܸܒܵܐ ܥܲܠ ܗܲܕܿܡܹ̈ܐ\nܘܗܲܕܵܡܹ̈ܐ ܥܲܠ ܪܹܥܝܵܢܵܐ. :ܘܲܡܟܼܣܹܝܢ ܣܘܼܥܪ݁ܵܢܲܝܗܘܿܢ\nܚܲܕܼ ܡ̣ܢ ܚܲܕܼ ܟܲܕܒܼܵܐܝܼܬܼ. :ܕܠܵܐ ܛܲܟܼܣܵܐ ܪܵܕܹܝܢ ܟܠܫܵܥ\nܗܲܕܵܡܹ̈ܐ ܘܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ. :ܟܲܕܼ ܪܵܗ̇ܛܝܼܢ ܒܐܸܣܛܵܕܼܝܼܘܿܢ\nܕܠܵܐ ܦܘܼܪܥܵܢܵܐ ܘܲܟܼܠܝܼܠܵܐ. :ܚܝܵܪܵܐ ܕܥܲܝܢܲܝ̈ܢ ܙܲܠܝܼܠܵܐ ܗ̄ܘ̣\nܘܫܸܡܥܵܐ ܕܐܸܕܢܲܝ̈ܢ ܟܲܕܵܒܼܵܐ ܗ̄ܘ̣. :ܕܕܲܓܵܠ ܡܲܡܠܠܵܐ ܕܣܦ̈ܘܵܬܲܢ\nܘܠܵܐ ܫܲܪܝܼܪܝܼܢ ܦܸܬܼܓܼܵܡܲܝ̈ܢ. :ܒܠܸܒܵܐ ܘܲܒܼܠܸܒܵܐ ܡܡܲܠܸܠ\nܕܲܝܵܢܵܐ ܥܲܡܟ ܩܲܪ̈ܝܼܒܼܵܘܗܝ. :ܘܠܵܐ ܫܵܠ̈ܡܵܢ ܓܵܘܵܬܼ̈ܐ\nܒܲܥܒܼܵܕܹ̈ܐ ܠܒܲܪ̈ܵܝܵܬܼܵܐ. :ܫܠܵܡܵܐ ܡܝܲܒܸܿܠ ܠܸܫܵܢܲܢ\nܘܟܲܡܝܼܢ ܙܹܐܦܵܐ ܒܪܸܥܝܵܢܲܢ. :ܢܘܼܫ̈ܩܵܬܼܵܐ ܒܪܹܫ ܣܸܦ̈ܘܵܬܲܢ\nܘܣܲܝܦܵܐ ܠܛܝܼܫܵܐ ܒܚܘܼܫܵܒܲܝ̈ܢ. :ܥܵܐܹ̇ܠ ܫܸܡܥܵܐ ܟܲܕܵܒܼܵܐ\nܘܡܲܦܸܩ ܐܝܼܙܓܲܕܐ ܕܚܸܡܬܼܵܐ. :ܘܲܡܚܲܝܸܒܼ ܠܹܗ ܠܙܲܟܵܝܵܐ\nܘܡܲܙܲܟܸܿܐ ܠܹܗ ܠܚܲܝܵܒܼܵܐ. :ܡܫܲܕܼܪ̈ܢ ܥܲܝܢܹ̈ܐ ܨܲܝܵܪ̈ܵܐ\nܒܵܬܼܵܪ ܨܲܝܕܼܵܐ ܕܨܲܚܢܘܼܬܼܵܐ. :ܘܡܸܬܿܬܿܪܣܸܐ ܦܲܓܼܪܵܐ ܝܲܥܢܵܐ\nܒܲܥܠܘܼܒܼܝܵܐ ܕܲܟܼܢܘܬܹ̈ܗ. :ܒܲܩܠܘܼܒܼܝܵܐ ܕܥܲܝܢܵܐ ܪܦܝܼܬܼܵܐ\nܣܝܼܡ ܝܲܨܪܵܐ ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ. :ܘܲܚܠܵܦ ܩܵܠܵܐ ܒܓܲܕܼ ܪܸܡܙܵܐ\nܡܫܲܓܸܿܫ ܠܹܗ ܠܝܲܨܪܵܐ ܪܲܦܝܵܐ. :ܟܲܡܝܼܢ ܝܲܨܪܵܐ ܕܨܲܚܢܘܼܬܼܵܐ\nܠܓܼܵܘ ܡ̣ܢ ܕܲܦܵܐ ܕܒܼܵܒܼܵܬܼ̈ܐ. :ܘܲܡܫܲܚܠܸܦ ܩܵܠܹ̈ܐ ܒܪܸܡܙܵܐ\nܕܡܸܬܼܥܲܪܩܲܠ ܨܲܝܕܼܵܐ ܒܢܸܫܒܵܘ̈ܗܝ.","english":"There is no idle member that is not diligent for the sinews. Nor is there a moving joint that does not run after the seams. The whole of man offers himself every hour with his own self. And he divides his whole self over his whole self, and casts darts at his own person. The heart is divided over the members, and the members over the thought. And they conceal their doings from one another deceitfully. Without order, the members and the movements of the self run every hour. As they run in the stadium of no end and no crown. The sight of the eyes is cheap, and the hearing of the ears is false. The speech of the lips is deceitful, and your words are not true. With heart and heart the judge speaks with those near him. And the inner parts are not completed in outward deeds. Peace he bears on your lips, and he conceals anger in your thoughts. Sighs on your lips, and a sword hidden in your thoughts. False hearing enters and brings out a messenger of wrath. And it condemns the innocent and acquits the guilty. The eyes send out hunters after the prey of chastity. And the body is shaken, a lamb, by the victory of its own chastity. By the victory of the weak eye, the inclination is set like a snare. And instead of a voice, by a sign of fortune, it disturbs the weak inclination. It conceals the inclination of chastity within the door of the passions. And it changes voices by a sign that confuses the prey in its nets.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܛܵܕܼܝܼܘܿܢ","severity":"info","text":"The Greek loanword ܐܸܣܛܵܕܼܝܼܘܿܢ (from στάδιον) denotes a racecourse or stadium, here used metaphorically for the futile contest of the bodily members.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The image of the body as a stadium of moral struggle reflects a common ascetic trope in Syriac literature, where the physical self is a battleground between virtue and vice.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the earlier economic metaphor of wealth to an anatomical and psychological allegory, dividing the self into warring members and faculties.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the heart speaking deceitfully with itself (ܒܠܸܒܵܐ ܘܲܒܼܠܸܒܵܐ) echoes a similar motif in Ephrem's Hymns on Faith, where internal duplicity is condemned.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܲܕܒܼܵܐܝܼܬܼ","severity":"caution","text":"The adverb ܟܲܕܒܼܵܐܝܼܬܼ ('deceitfully') is a hapax in this corpus; its precise nuance here—whether moral or epistemological—is ambiguous, but the context favors moral deceit.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The final lines describe the body as a lamb (ܝܲܥܢܵܐ) shaken by its own chastity, a paradoxical image where virtue itself becomes a source of inner turmoil.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܩܠܘܼܒܼܝܵܐ ܕܥܲܝܢܵܐ ܪܦܝܼܬܼܵܐ' is syntactically ambiguous: it may mean 'by the victory of the weak eye' or 'by the weakness of the victorious eye'; the translation opts for the former, reading ܪܦܝܼܬܼܵܐ as modifying ܥܲܝܢܵܐ.","The referent of 'ܝܲܨܪܵܐ' (inclination) shifts between moral disposition and physical instinct; the passage likely intends both."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܐܘܿ ܥܲܝܢܵܐ ܠܲܡܦܹܝܕܼ ܢܘܼܗܪܵܐ\nܫܪܵܓܼܵܐ ܕܪ̈ܓܼܫܹܐ ܒܲܪ̈ܵܝܹܐ. :ܕܲܗܘ̤ܵܬܼ ܥܸܠܲܬܼ ܬܘܼܩ̈ܠܵܬܼܵܐ\nܠܪܸ̈ܥܝܵܢܹܐ ܘܲܠܗܲܕܵܡܹ̈ܐ. ܪܵܡܹ̇ܙ ܠܸܒܵܐ ܠܠܸܫܵܢܵܐ. ܕܲܢܡܸܠܸܠ ܟܲܕܵܒܼܐܝܼܬܼ. :ܘܟܲܕܼ ܠܵܐ ܐܝܼܬܼܵܘܗܝ ܣܘܼܥܪܵܢܵܐ\nܡܬܲܪܓܸܿܡ ܠܹܗ ܐܲܝܟ ܗܵܘ ܕܐܝܼܬܼܵܘܗܝ. :ܒܟܸܢܵܪܵܐ ܕܦܘܼܡ̇ܐ ܢܵܩܹ̇ܫ\nܠܸܒܵܐ ܒܨܸܒܼܥܵܐ ܕܠܸܫܵܢܵܐ. :ܘܠܵܐ ܫܵܠܹ̇ܡ ܩܵܠܵܐ ܕܡܸܢܹ̈ܐ\nܠܪܸܡܙܵܐ ܕܨܸܒܼܥܹܗ ܕܐܘܼܡ̇ܢܵܐ. :ܙܵܡܲܪ ܒܹܗ ܐܲܝܟ ܐܲܒܿܘܼܒܼܵܐ\nܢܸܥ̈ܡܬܼܵܐ ܒܲܣܝܼ̈ܡܵܬܼܵܐ. :ܘܗܲܢܝܼ ܫܸܡܥܵܐ ܩܲܕܼܡ̇ܝܵܐ\nܘܒܼܝܼܫܵܐ ܚܲܪܬܹܗ ܕܦܸܬܼܓܼܵܡܵܐ. :ܐܵܦ ܦܘܼܡ̇ܐ ܬܲܦܵܐ ܪܲܓܼܝܵܐ\nܕܡܲܪܕܹܿܐ ܫܸܩܝܵܐ ܡܲܠܵܠܐ. :ܕܗܸܦܟܲܬ̤ ܚܲܠܝܘܼܬܼ ܫܵܩܘܼܬܹܗ\nܘܲܗܘ̤ܵܬܼ ܡܸܪܲܬܼ ܒܝܼ̈ܫܬܼܵܐ. :ܐܘܿ ܣܢܹܐܓܼܪܵܐ ܕܲܥܠܝܼܒܼܘܼܬܼܵܐ\nܕܲܗܦ݂ܲܟ ܘܲܗܘ̤ܵܐ ܥܵܠܘܿܒܼܵܐ. :ܘܙܲܒܿܢܵܗ̇ ܠܚܹܐܪܘܼܬܼ ܫܘܼܠܛܵܢܹܗ\nܠܥܲܒܼܕܿܘܼܬܵܐ ܕܥܵܠܘܿܒܼܘܼܬܼܵܐ. :ܐܘܿ ܠܸܫܵܢܵܐ ܐܝܼܙܓܲܕܵܐ\nܕܲܡܗܲܝܡܲܢ ܠܲܬܼܪܹܝܢ ܡܲܠ̈ܟܹܿܐ. :ܕܐܲܪܡܝܼ ܗܸܪܬܼܵܐ ܠܗܲܕܵܡܹ̈ܐ\nܘܦܲܠܸܓܼ ܥܲܠ ܢܲܦܫܵܐ. :ܐܘܿ ܟܸܢܵܪܵܐ ܡܲܠܵܠܵܐ\nܕܐܸܬܿܕܵܘܲܕܼ ܩܵܠ ܢܸܥ̈ܡܵܬܹܗ. :ܐܘܿ ܡܛܲܟܿܣܵܢܵܐ ܕܚܲܪܫܘܼܬܼܵܐ\nܕܲܚܪܸ݂ܫ ܘܲܛܥ̣ܵ̄ܗ̇ ܠܘܵܠܝܼܬܼܵܐ. :ܠܦܝܼܓܼܵܐ ܢܲܦܫܵܐ ܥܲܠ ܦܲܓܼܪܵܐ\nܘܦܲܓܼܪܵܐ ܠܵܐ ܫܘܵܐ ܥܲܡ ܢܲܦܫܵܐ. :ܕܲܒܼܢܲܦܸܫܵܐ ܚܲܕܼ ܚܘܼܫܵܒܼܵܐ\nܘܦܘܼܡ̇ܐ ܡܬܲܪܓܸܿܡ ܕܲܠܩܘܼܒܼܠܵܐ. :ܕܵܫ̣ܬܹܗ ܪܲܦܝܘܼܬܼ ܨܸܒܼܝܵܢܲܢ\nܠܲܟܼܝܵܢܵܐ ܘܲܠܢܵܡܘܿܣܵܐ. :ܘܲܗܘ̤ܵܐ ܟܝܵܢܵܐ ܘܲܟܼܬܼܵܒܼܵܐ\nܝܲܬܿܝܼܪܵܐ ܠܡܲܪܵܚܘܼܬܿܢ. :ܒܲܛܝܼܠ ܪܲܗܛܹܗ ܕܲܟܼܝܵܢܵܐ\n:ܘܲܒܼ̈ܢܵܬܼ ܩܵܠܵܘ̈ܗܝ ܕܲܟܼܬܼܵܒܼܵܐ\n:ܘܠܵܐ ܟܝܵܢܵܐ ܪܵܕܹܐ ܒܛܲܟܼܣܹܗ\nܘܠܵܐ ܒܦܘܼܩܕܵܢ̈ܘ̈ܗܝ ܕܲܟܼܬܼܵܒܼܵܐ.","english":"O the eye, the lamp of the body, the lantern of the outer senses, which became the cause of stumbling for the shepherds and the limbs. The heart signals to the tongue to speak deceitfully. And when the deed is not present, it translates it as if it were. With the reed of the mouth, the heart strikes the finger of the tongue. And the sound of the entrails does not correspond to the gesture of the finger of the speaker. It sings through it like a flute, sweet melodies. And the first hearing is sweet, but the end of the word is evil. Also the mouth, a trusty vessel, which stirs up the bitter chatter. For the sweetness of its market has turned and become the bitterness of evils. O the prison of victory, which turned and became a conqueror, and sold its freedom of authority into the slavery of conquest. O the tongue, the messenger, which delivers messages to two kings, which cast confusion among the limbs and divided against the self. O the chattering reed, whose voice of melodies has been silenced. O the arranger of silence, which fell silent and forgot its duty. The soul is weary over the body, and the body is not equal with the soul. For one thought is in the heart, and the mouth translates the opposite. Its slackness of will has cast down the writer and the book. And the writer and the book have become an excess for dissipation. The course of the writer is idle, and the sounds of the book are vain. And neither does the writer run in his order, nor according to the commands of the book.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܸܢܵܪܵܐ","severity":"info","text":"The Syriac term ܟܸܢܵܪܵܐ (kettārā) means 'reed' or 'pen', but here it is used metaphorically for the tongue as an instrument of speech, paralleling the 'reed of the mouth' in the English draft.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's anthropology in this passage reflects a dualistic view of the body and soul, common in Syriac ascetic literature, where the body's members are in conflict with the soul's intentions, leading to moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of apostrophes ('O the eye', 'O the tongue', etc.), each introducing a member or faculty that betrays its proper function, creating a rhetorical pattern of lament and moral critique.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the tongue as a 'messenger' (ܐܝܼܙܓܲܕܵܐ) serving two kings echoes the biblical motif of the tongue as a mediator between truth and falsehood, reminiscent of Proverbs and James.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܗܦ݂ܲܟ","severity":"caution","text":"The Syriac verb ܕܲܗܦ݂ܲܟ (dahpak) is ambiguous: it can mean 'turned' or 'became', but the context of the 'prison of victory' suggests a transformation from a state of restraint to one of conquest, though the exact nuance is debated.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'prison of victory' (ܣܢܹܐܓܼܪܵܐ ܕܲܥܠܝܼܒܼܘܼܬܼܵܐ) is ambiguous: it may refer to the tongue as a prison that once held victory but now is conquered, or to a prison that itself becomes victorious. The reading taken follows the English draft's interpretation of a reversal.","The identity of the 'two kings' (ܬܪܹܝܢ ܡܲܠ̈ܟܹܿܐ) is unclear; they may represent the soul and the body, or good and evil impulses, but the text does not specify."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܒܩܸܢܝܵܢܵܐ ܥܵܠܘܿܒܼܘܼܬܼܵܐ\nܘܲܒܼܙܘܼܘܵܓܼܵܐ ܫܘܼܚܵܛܵܐ. :ܒܡܹܐܟܼܘܼܠܬܵܐ ܐܵܣܘܿܛܘܼܬܼܵܐ\nܘܲܒܼܫܸܩܝܵܐ ܪܵܘܝܘܼܬܼܵܐ. :ܒܲܚܝܵܪܵܐ ܙܲܠܝܼܠܘܼܬܼܵܐ\nܘܲܒܼܫܸܡܥܵܐ ܟܲܕܼܒܼܘܼܬܼܵܐ. :ܡܹܐܟܲܠܩܲܪܨܵܐ ܒܣܸܦ̈ܘܵܬܼܵܐ\nܘܣܲܡ ܡ̇ܘܬܵܐ ܒܪܹܫ ܠܸܫܵܢܵܐ. :ܬܲܟܼܬܿܘܼܫܵܐ ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ\nܘܩܹܐܪܣܵܐ ܒܟܼܘܼܢܵܫ ܡ̇ܡܘܢܵܐ. :ܟܲܕܼ ܡܲܩܠܹܝܢ ܚܲܕܼ ܥܲܠ ܚܲܒܼܪܹܗ\nܕܐܲܝܢܵܐ ܢܸܥܠܘܿܒܼ ܝܲܬܿܝܼܪܵܐ. :ܢܵܚ̇ܬܿܝܼܢ ܟܠܢܵܫ ܡ̇ܝܘܿܬܹ̈ܐ\nܠܐܵܓܼܘܿܢܵܐ ܕܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ. :ܘܡ̇ܐ ܕܲܣܒ݂ܲܪܘ ܕܲܙܟܼܵܘܼ ܘܲܣܠܸܩܘ\nܪܗܸܛ ܫܘܼܒܼܚܵܐ ܘܚܲܝܸܒܼ ܐܢܘܿܢ. :ܠܵܐ ܠܬܲܟܼܬܿܘܼܫܗܘܿܢ ܙܵܟܼܘܼܬܼܵܐ\nܘܠܵܐ ܠܥܲܡܠܲܝ̈ܗܘܿܢ ܦܘܼܪܥܵܢܵܐ. :ܕܠܵܐ ܚܵܢܹ̇ܝܢ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ\nܕܚܲܙܵܝܵܐ ܕܐܲܬܼܠܹܝܛܘܼܬܵܐ. :ܛܠܝܼܡ ܨܵܘܡ̇ܐ ܒܝܲܕܼ ܫܘܼܒܼܗܵܪܵܐ\nܘܲܨܠܘܿܬܼܵܐ ܒܝܲܕܼ ܩܘܼܠܵܣܵܐ. :ܘܒܲܛܝܼܠ ܦܘܼܠܚܵܢ ܙܸܕܩܵܬܼ̈ܐ\nܘܠܲܝܬܿ ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ. :ܟܪܝܼܗ ܦܲܓܼܪܵܐ ܒܪܸܓܲܬܼ ܒܸܣܪܵܐ\nܘܢܲܦܫܵܐ ܒܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܵܐ. :ܘܣܲܡܝܵܐ ܥܲܝܢܵܐ ܕܬܲܪܥܝܼܬܼܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܩܝܵܐ ܒܲܫܪܵܪܵܐ. :ܡܚܝܼܠܝܼܢ ܪܸܓܼܫܹܐ ܒܲܪ̈ܵܝܹܐ\nܘܲܢܣܝܼܣܝܼܢ ܙܵܘܥܹ̈ܐ ܕܲܠܓܼܵܘ. :ܘܒܲܛܝܼܠ ܪܲܗܛܵܐ ܕܲܬܼܪ̈ܲܝܗܘܿܢ\nܡ̣ܢ ܡܲܪܕܿܝܼܬܼܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܒܐܸܫܵܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܩܲܫܝܵܐ\nܪܡܹܝܢ ܗܲܕܿܡܹ̈ܐ ܘܚܘܼܫܵܒܹ̈ܐ. :ܘܛܲܒܝܼܥܵܐ ܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ\nܒܝܘܩܪܵܐ ܕܪܸܚܡܲܬܼ ܒܝܼ̈ܫܵܬܼܵܐ. :ܐܘܿ ܒܲܪܢܵܫܵܐ ܡܠܸܐ ܚܲܫܹ̈ܐ\nܡܢ̣ܘ ܢܦܲܨܝܟ ܡ̣ܢ ܚܲܫܹ̈ܐ. :ܒܥܝܼ ܘܐܸܬܼܟܲܫܲܦ ܐܸܢ ܡܲܨܝܵܐ\nܕܢܹܐܬܼܘܿܢ ܪ̈ܲܚܡܹܐ ܠܐܝܼܵܠܵܟ. :ܐܸܢ ܪ̈ܲܚܡܹܐ ܠܵܐ ܡܲܐܣܹܝܢ ܠܵܟ\nܠܲܝܬܿ ܐܵܣܝܘܼܬܼܵܐ ܠܲܬܼܒܼܵܪܵܟ.","english":"In deceitful victory and shameful defeat. In gluttonous eating and drunken drinking. In contemptible sight and lying hearing. Slander upon the lips and death set at the head of the tongue. Deceit for the love of money and a bribe in the contest of the mouth. When one accuses his companion, that he might be more victorious. He strikes down all the contests of the dead for the prize of the love of glory. And when they thought they had conquered and ascended, glory ran and condemned them. Neither victory for their deceit nor reward for their labors. So that they might not sin against the evil of the spectator of vainglory. Fasting is slain by pride and prayer by praise. And the work of alms is nullified, and there are no fruits of forgiveness of iniquity. The body is sick with the desire of the flesh, and the soul with the love of praise. And the eye of reason is blind and not discerned in truth. The outer senses are weakened and the inner movements are disturbed. And the course of both is nullified from the discipline of sorrow. In the harsh fire of iniquity, members and thoughts are cast. And soul and body are submerged in the weight of the love of evils. O human, full of sorrows, from where will you be freed from sorrows? Seek and beseech if it is possible that mercy might come to your aid. If mercy does not heal you, there is no cure for your brokenness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܩܸܢܝܵܢܵܐ ܥܵܠܘܿܒܼܘܼܬܼܵܐ","severity":"info","text":"The phrase 'deceitful victory' (ܒܩܸܢܝܵܢܵܐ ܥܵܠܘܿܒܼܘܼܬܼܵܐ) pairs victory with deceit, a key theme in Narsai's ascetic critique of worldly honor.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܵܘܡ̇ܐ ... ܘܲܨܠܘܿܬܼܵܐ","severity":"info","text":"The mention of fasting (ܨܵܘܡ̇ܐ) and prayer (ܨܠܘܿܬܼܵܐ) being corrupted by pride and praise echoes ascetic warnings in Syriac monastic literature, possibly alluding to Matthew 6:1-4 on vain piety.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܵܐ","severity":"info","text":"The 'love of praise' (ܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܵܐ) reflects a central concern in Syriac asceticism, where vainglory (ܫܘܼܒܼܚܵܐ) is a primary obstacle to spiritual progress, as in Evagrian tradition.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a catalog of vices and their consequences, moving from external sins (gluttony, deceit) to internal corruption (pride, love of praise), culminating in an apostrophe to the human soul.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܒܼܙܘܼܘܵܓܼܵܐ ܫܘܼܚܵܛܵܐ","severity":"info","text":"The pairing of 'shameful defeat' (ܫܘܼܚܵܛܵܐ) with 'deceitful victory' parallels similar antitheses in Syriac poetry, e.g., Ephrem's Hymns on Faith, contrasting worldly and spiritual outcomes.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's vivid imagery of bodily and spiritual sickness influenced later Syriac monastic writers, such as Isaac of Nineveh, who similarly diagnose the soul's ailments from vainglory.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܥܵܠܘܿܒܼܘܼܬܼܵܐ (deceit) may also imply fraud or treachery, but the context of victory suggests a moral rather than legal sense.","The phrase ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܵܐ ܕܟܹܐܢܘܼܬܼܵܐ (from the discipline of sorrow) is ambiguous: 'sorrow' could refer to ascetic discipline or penitential grief."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܘܐܸܢ ܠܵܐ ܩܵܝ̇ܡܵܐ ܛܲܝܒܿܘܼܬܼܵܐ\nܦܣܝܼܩ ܣܲܒܼܪܵܟ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ. :ܛܵܒܼܵܐ ܕܓܲܒܼ݂ܠܹܗ ܠܲܟܼܝܵܢܲܢ\nܘܟܲܢܹܝܗ ܒܨܲܠܡܹܗ ܘܲܕܼܡܘܼܬܹܗ. :ܦܪܘܿܩ ܨܲܠܡܵܟ ܘܲܥܒܼܵܕܼ ܐܝܼܕܲܝ̈ܟ\nܘܠܵܐ ܢܸܬܼܚܲܒܲܠ ܬܘܼܩܵܢܵܟ. :ܒܲܫܡܵܐ ܕܨܲܠܡܵܟ ܝܲܩܲܪܵܢ\nܣܲܒܼ ܒܐܲܦܲܝ̈ܢ ܡܸܛܠ ܨܲܠܡܵܟ. :ܒܢܲܝܵ̈ܐ ܩܪ̣ܵܝܬܵܢ ܠܵܐ ܢܸܗܘܸܐ\nܢܘܼܟܼܪ̈ܵܝܹܐ ܠܒܲܝܬܵܝܘܼܬܼܵܟ. :ܒܨܝܼܪ ܗ̄ܘ̣ ܟܝܵܢܲܢ ܡ̣ܢ ܗܵܕܹܐ\nܘܠܵܐ ܫܵܘܹ̇ܐ ܠܲܫܡܵܐ ܕܨܲܠܡܵܟ. :ܒܵܟ ܢܸܫܬܲܡܠܸܐ ܦܘܼܪܩܵܢܲܢ\nܐܲܝܟ ܬܘܼܩܵܢܲܢ ܩܲܕܡ̇ܝܵܐ. :ܦܫܝܼܩ ܗ̄ܘ̣ ܠܪܸܡܙܵܡܟ ܩܲܠܝܼܠܵܐ\nܚܘܕܵܬܼܵܐ ܐܲܝܟ ܬܘܼܩܵܢܵܐ. :ܘܠܵܐ ܡܸܬܼܥܵܘܲܟ ܨܸܒܼܝܵܢܵܟ\nܡܸܛܠ ܒܝܼܫܘܼܬܼ ܚܘܼܒܵܠܲܢ. :ܒܪ̈ܲܚܡܹܐ ܘܚܘܼܒܵܐ ܬܲܩܸܢܬܵܢ\nܕܠܵܐ ܒܵܥܘܼܬܼܵܐ ܘܲܦܝܵܣܵܐ. :ܐܵܦ ܗܵܫܵܐ ܒܪ̈ܲܚܡܹܐ ܘܚܘܼܒܵܐ\nܚܲܕܸܿܬܼ ܘܐܲܚܵܐ ܘܚܘܼܢ ܘܲܫܒܼܘܿܩ. :ܠܵܐ ܓܹܝܪ ܫܵܘ̇ܝܵܐ ܒܵܥܘܼܬܲܢ\nܕܲܬܼܦܝܼܣ ܡܸܛܠ ܫܘܼܒܼܩܵܢܵܐ. :ܪ̈ܲܚܡܹܐ ܘܚܘܼܒܵܐ ܢܸܬܼܢܲܨܚܘܼܢ\nܒܚܘܼܕܵܬܲܢ ܐܲܝܟ ܕܲܡܥܵܕܹܝܢ. :ܠܵܐ ܡܸܬܼܒܲܥܝܵܐ ܒܵܥܘܼܬܼܵܐ\nܠܝܵܗܘܿܒܼܵܐ ܕܠܵܐ ܡܸܬܼܡܲܣܟܲܢ. :ܐܵܦܠܵܐ ܦܝܵܣܵܐ ܚܵܫܲ݁ܚ ܠܹܗ\nܠܗܵܘ̇ ܕܲܩܕܼܵܡ ܟܠ ܝܵ̇ܕܲܥ ܠܹܗ. :ܫܡܝܼܥ ܗ̄ܘ̣ ܠܹܗ ܩܵܠ ܒܵܥܘܼܬܲܢ\nܥܲܕܼܠܵܐ ܢܹܐܬܸܐ ܠܲܗܘܵܝܵܐ. :ܘܲܕܼܢܝܼܚ ܗ̄ܘ̣ ܩܕܼܵܡ ܝܼܕܲܥܬܹܗ\n:ܦܝܵܣܵܐ ܥܲܕܼܠܵܐ ܢܸܬܿܬܲܩܲܢ\n:ܒܲܢ ܚܵܐ̇ܲܪ ܗ̄ܘ̣ܵܐ ܡܬܼܘܿܡ̇ܐܝܼܬܼ\nܘܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܒܟܼܠܥܸܕܵܢ. :ܘܕܼܝܼܠܲܢ ܘܲܕܼܟܼܠ ܓܲܠ̈ܝܵܢ ܗ̣̄ܘܲܝ̈\nܠܟܲܣܝܘܼܬܼܵܐ ܕܐܲܠܵܗܘܼܬܹܗ. :ܠܵܘ ܒܵܥܘܼܬܼܵܐ ܡܦܝܼܣܵܐ ܠܹܗ\nܠܚܲܝܠܵܐ ܕܗܵܠܹܝܢ ܚܸܟܼܡܵܬܹ̈ܗ. :ܠܲܢ ܗ̄ܘ̣ ܒܵܥܹ̇ܐ ܕܲܢܚܵܘܸܐ\nܕܨܸܒܼܝܵܢܵܐ ܗ̄ܘ̣ ܚܵܛܹ̇ܐ ܘܬܼܵܐܹ̇ܒܼ.","english":"And if grace does not arise, your hope is cut off from sorrow. Good is He who created you in His image and likeness. Save your image and the work of your hands, and let not your nature be corrupted. In the name of your image, take honor upon your face for the sake of your image. Do not become a stranger to your household through alien thoughts. Your nature is small from this, and it is not equal to the name of your image. In you your salvation is fulfilled, like your first nature. Your slight gesture is easy, a renewal like nature. And your will is not bent because of the evil of your corruption. With mercy and love you establish, without entreaty and conciliation. Even now, with mercy and love, renew, embrace, live, and forgive. For your entreaty is not worthy that you be reconciled for the sake of forgiveness. Mercy and love are triumphant in your renewal as is your custom. Entreaty is not required for the Giver who is not impoverished. Nor does conciliation befit Him who knows all before. He has heard the voice of your entreaty until it comes to be. And He has smiled before His knowledge, conciliation until it is established. In you He would see from eternity, and He would be sought in all time. And ours and all are revealed to the hiddenness of His divinity. Not entreaty conciliates Him, the power of these His wisdoms. It is for you that He desires to show that will is what sins and repents.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܝܒܿܘܼܬܼܵܐ","severity":"info","text":"The term ܛܲܝܒܿܘܼܬܼܵܐ (ṭaybūṯā) can mean 'grace' or 'goodness'; here it likely denotes divine grace as the source of moral renewal.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܲܠܡܹܗ ܘܲܕܼܡܘܼܬܹܗ","severity":"info","text":"The phrase 'in His image and likeness' echoes Genesis 1:26–27, a foundational text for Syriac anthropology and the theme of the divine image in humanity.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܪܩܵܢܲܢ","severity":"info","text":"The term ܦܘܼܪܩܵܢܲܢ (purqānā) 'salvation' is a key soteriological concept in Narsai's thought, often linked to the restoration of the divine image through ascetic and moral effort.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪ̈ܲܚܡܹܐ ܘܚܘܼܒܐ","severity":"info","text":"The repeated pairing of 'mercy and love' (ܪ̈ܲܚܡܹܐ ܘܚܘܼܒܐ) forms a structural refrain, emphasizing the means of renewal over entreaty or conciliation.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܡܸܬܼܒܲܥܝܵܐ ܒܵܥܘܼܬܼܵܐ","severity":"caution","text":"The assertion that 'entreaty is not required' for the Giver may seem to contradict earlier calls for prayer; the sense is that divine grace precedes human petition, not that prayer is invalid.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܵܐ ܡܸܬܼܡܲܣܟܲܢ","severity":"info","text":"The description of God as 'not impoverished' (ܠܵܐ ܡܸܬܼܡܲܣܟܲܢ) parallels Syriac theological commonplaces about divine self-sufficiency, e.g., in Ephrem's hymns.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܐܸܢ at the start may be a variant of ܐܸܢ 'if' or a scribal error); the translation follows the standard interpretation as conditional."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܒܝܲܕܼ ܒܵܥܘܼܬܼܵܐ ܡܲܠܸܦ ܠܲܢ\nܕܠܵܐ ܗ̄ܘ̣ܵܐ ܩܛܝܪܵܐ ܡܲܚܛܸܐ ܠܲܢ. :ܕܐܲܝܟ ܕܲܦܪ݂ܵܫܢܲܢ ܕܢܲܨܠܸܐ\nܦܫܝܼܩ ܗ̄ܘ̣ ܠܲܢ ܕܐܵܦܠܵܐ ܢܸܚܛܸܐ. :ܗܵܘ̇ ܝܲܨܪܵܐ ܕܐܲܪܫܲܥ ܘܲܚ̣ܛܵܐ\nܗܘ̤ܝܘܼ ܕܲܦܪ݂ܵܫ ܘܐܸܙܕܲܕܲܩ. :ܘܕܼܝܼܠܹܗ ܗ̄ܝܼ ܚܲܝܵܒܼܘܼܬܼܵܐ\nܘܙܵܟܼܘܼܬܼܵܐ ܕܲܬܼܘܵܬܼ ܢܲܦܫܵܐ. :ܗܵܐ ܝܘܼܠܦܵܢܵܐ ܕܡܲܣܪܵܚ ܠܲܢ\nܒܵܪܘܿܝܵܐ ܒܝܲܕܼ ܒܵܥܘܼܬܼܵܐ. :ܕܠܵܐ ܢܸܬܼܥܲܕܲܠ ܨܸܒܼܝܵܢܲܢ\nܒܬܼܘܼܩܵܢܲܢ ܐܲܝܟ ܕܲܒܼܒܼܝܼܫܵܐ. :ܘܟܲܕܼ ܛܵܒܼ ܝܵ̇ܕܲܥ ܠܲܟܼܝܵܢܲܢ\nܕܕܝܼܠܹܗ ܐܸܢܹܝܢ ܬܲܪ̈ܬܲܝܗܹܝܢ. :ܠܵܐ ܡܲܗܡܸܐ ܡ̣ܢ ܬܘܼܪܵܨܲܝܢ\nܡܸܛܠ ܚܘܼܒܹܿܗ ܕܲܠܘܵܬܲܢ. :ܠܝܲܨܪܲܢ ܝܲܗ̣̄ܒܵܗ̇ ܠܙܵܟܼܘܼܬܼܵܐ\nܡܸܛܠ ܨܸܒܼܝܵܢ ܚܹܐܪܘܼܬܲܢ. :ܘܟܲܕܼ ܗܘ̤ ܝܲܨܪܲܢ ܒܲܪ ܚܹܐܪܹ̈ܐ ܗ̄ܘ̣\nܘܡܲܠܸܦ ܠܲܢ ܕܐܲܝܟܲܢ ܢܸܙܟܸܿܐ. :ܐܲܢ̄ܬܿ ܡܵܪܝ ܐܲܫܪܝܼܬܿ ܒܲܟܼܝܵܢܲܢ\nܝܼܕܲܥܬܼܵܐ ܕܗܵܠܹܝܢ ܢܸܪܢܹܐ. :ܐܲܢ̄ܬܿ ܐܲܠܸܦܬܵܢ ܕܐܲܝܟܲܢܵܐ\nܡܫܲܠܲܛ ܝܲܨܪܲܢ ܥܲܠ ܢܲܦܫܲܢ. :ܘܐܵܘܕܲܥܬܵܢ ܐܲܝܟ ܝܵܕܲܘܿܥܵܐ\nܘܚܲܟܸܿܡܬܵܢ ܐܲܝܟ ܒܲܣܝܼܡܵܐ. :ܩܲܒܸܿܠ ܡ̇ܕܹܝܢ ܒܵܥܘܼܬܲܢ\nܕܲܪܫܝܼܡ ܒܵܗ̇ ܨܠܸܡ ܚܸܟܼ̈ܡܵܬܼܵܟ. :ܠܵܟ ܝܵܗ̇ܒܿܝܼܢܲܢ ܡ̣ܢ ܕܝܼܠܵܟ\nܩܲܒܸܿܠ ܒܐܝܼܕܲܢ ܡ̇ܘܗܲܒܼܬܼܟ. :ܣܲܒܼ ܕܝܼܠܵܟ ܘܗܲܒܼ ܠܲܢ ܕܝܼܠܵܟ\nܕܠܵܟ ܦܐܹܐ ܠܡܸܬܲܠ ܡ̣ܢ ܕܝܼܠܵܟ. :ܒܥܘܼܬܼܵܐ ܕܟܲܣܝܘܼܬܼ ܪܲܒܿܘܼܬܼܵܟ\nܚܵܪܲܬ̤ ܡܸܠܲܬܼ ܚܲܠܵܫܘܼܬܼܝ. :ܘܐܸܬܼܪܲܓܼܪܓܲܬ̤ ܕܲܟܼܒܲܪ ܬܸܫܘܸܐ\nܠܢܸܬܼܪܵܐ ܙܥܘܿܪܵܐ ܕܡ̇ܘܗܲܒܼܬܼܵܟ. :ܒܲܫܦܝܼܥܘܼܬܼ ܚܘܼܒܵܟ ܐܲܩܸܬܼ\nܚܝܪܵܐ ܕܪܸܥܝܵܢܝ ܡܸܣܟܹܿܢܵܐ. :ܘܲܪܢܹ̇ܝܬܼ ܕܐܸܒܼܥܸܐ ܐܸܢ ܡܲܨܝܵܐ\nܠܡܸܣܲܒܼ ܡܲܓܵܢ ܫܘܼܒܼܩܵܢܵܐ. :ܥܲܠ ܢܘܼܟܼܠܵܢܵܐ ܕܲܚܢܵܢܵܟ\nܚܸܙܩܲܬܼ ܒܲܠܘܝܼܬܼ ܝܘܼܠܦܵܢܵܐ.","english":"By means of prayer he teaches you, that he may not be a bond that makes you sin. For as your nature distinguishes, it was easy for you not to sin. That nature which did evil and sinned, it was that which distinguished and was justified. And its own is the guilt and the victory of the foundations of the soul. Behold, the teaching that instructs you, the Creator, by means of prayer. That your will not be changed by your strength, as in the evil one. And when he knows well your ways, that his are both ends. He does not hinder from their correction because of his love for you. To your nature he gives victory because of the freedom of your will. And when your nature is freeborn, he teaches you how you may conquer. You, my Lord, have placed in your ways knowledge of these thoughts. You have taught me how your nature rules over your soul. And you have shown me as one who knows, and made me wise as one who is gentle. Accept now my prayer, in which is depicted the image of your wisdom. To you they give from what is yours; accept from my hand your gift. Take what is yours and give me what is yours, for it is fitting for you to give from what is yours. The prayer of the covering of your greatness has weakened the word of my frailty. And I have been stirred to be equal to the small treasure of your gift. By the abundance of your love, I have weighed the choice of my wretched thought. And I thought to seek if I might be able to receive the reward of forgiveness. Upon the completion of your law, the strength of the study of teaching has been established.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܵܥܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܒܵܥܘܼܬܼܵܐ (bāʿūṯā) means 'prayer' or 'petition,' central to the passage's theme of divine instruction through supplication.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܲܢ","severity":"info","text":"The word ܝܲܨܪܲܢ (yaṣraʿ) refers to 'nature' or 'innate disposition,' here contrasted with free will, a key concept in Narsai's anthropology.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's emphasis on prayer as a means of moral instruction reflects the East Syriac ascetical tradition, where prayer is both a discipline and a vehicle for divine grace.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person instruction ('he teaches you') to a direct address to God ('You, my Lord'), marking a rhetorical turn to prayer.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܕܲܦܪ݂ܵܫܢܲܢ (dap̄rāšāʿ) is ambiguous: it could mean 'your nature distinguishes' or 'it distinguishes you,' affecting the interpretation of agency in moral discernment.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܦܪ݂ܵܫܢܲܢ may be read as 'your nature distinguishes' or 'it distinguishes you,' with implications for the role of human agency.","The term ܚܲܠܵܫܘܼܬܼܝ (ḥallāšūṯay) 'my frailty' could be a scribal variant or a deliberate rhetorical self-deprecation."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܚܵܘܵܢܝ ܐܘܼܪܚܵܐ ܕܐܹܙܲܠ ܒܵܗ̇\nܠܐܵܘܵܢܹ̈ܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ. :ܦܫܘܿܛ ܠܹܗ ܐܝܼܕܼܵܐ ܠܛܲܒܿܝܼܥܵܐ\nܕܨܵܒܹ̇ܐ ܕܢܼܣܲܩ ܡ̣ܢ ܥܵܘ̣ܠܹܗ. :ܒܚܹܝܠ ܥܘܼܕܼܪܵܢܵܟ ܢܸܬܼܚܲܝܲܠ\nܫܲܒܼܪܵܐ ܕܫܲܪܝܼ ܕܲܢܠܲܓܼܠܸܓܼ. :ܪܸܓܲܬܼ ܚܘܼܒܵܐ ܡܥܝܼܪܵܐ ܠܝܼ\nܐܲܝܟ ܕܲܠܕܲܡܟܵܐ ܡ̣ܢ ܫܸܢܬܼܵܐ. :ܒܨܲܦܪܵܐ ܕܪܸܡܙܵܟ ܬܸܬܼܪܕܸܦ\nܫܸܢܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܡ̣ܢ ܪܸܥܝܵܢܝ. :ܠܘܼܩܒܲܠ ܢܘܼܗܪܵܐ ܕܝܼܕܲܥܬܼܵܟ\nܣܵܘ̇ܚܝܼܢ ܙܵܘܥܹ̈ܐ ܕܚܘܼܫܵܒܲܝ̈. :ܓܠܝܼ ܬܲܚܦܝܼܬܼܵܐ ܕܥܲܡܛܵܢܵܐ\nܕܲܦܪܝܼܣܵܐ ܠܥܸܠ ܡ̣ܢ ܬܲܪܥܝܼܬܼܝ. :ܢܵܡܘܿܣܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܬܪܲܨ ܠܝܼ ܢܝܼܫܵܐ ܕܙܵܟܼܘܼܬܼܵܐ. :ܢܸܚܢܘܿܢ ܙܵܘܥܝ̈ ܥܲܡ ܡܸܠܲܝ̈\nܠܘܵܬܼ ܩܘܼܫܬܵܐ ܢܝܼܫܵܐ ܕܚܲܝܹ̈ܐ. :ܒܢܸܒܼܥܵܐ ܕܡܸܠܲܬܼ ܝܘܼܠܦܵܢܵܐ\nܒܥܹ̇ܝܬܼ ܕܐܲܦܝܼܓܼ ܨܲܗܹܝܗ ܕܪܸܥܝܵܢܝ. :ܒܫܸܩܝܵܐ ܕܪܘܼܚܵܐ ܬܸܬܼܪܲܓܸܐ\n:ܝܲܒܿܝܼܫܘܼܬܼܵܐ ܕܚܘܿܫܵܒܲܝ̈\n:ܒܟܸܣܦܵܐ ܕܡܸܠܬܼܵܟ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ\nܕܐܸܬܿܬܿܓܲܪ ܐܸܢ ܡܸܫܟܲܚܢܵܐ. :ܒܫܵܥܹ̈ܐ ܚܕܲܥܣܲܪ ܡ̇ܘܓܲܪ ܐ̄ܢܵܐ\nܒܬܸܢܘܲܝ ܕܐܸܣܲܒܼ ܕܹܝܵܢܵܪܵܐ. :ܕܠܵܐ ܛܸܥ̇ܢܹܬܼ ܝܘܼܩܪܹܗ ܕܝܵܘܡ̇ܐ\nܢܢܝܼܚܲܢܝ ܦܢܵܝܵܐ ܕܲܚܢܵܢܵܟ. :ܕܲܒܼܣܘܼܥܪ݁ܵܢܹܐ ܠܵܐ ܚܸܫܹ̇ܬܼ\nܐܸܫܘܸܐ ܠܐܲܓܼܪܵܐ ܒܝܲܕܼ ܡܸܠܹ̈ܐ. :ܒܗܸܪܓܵܐ ܕܡܸܠܹ̈ܐ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ\nܕܐܸܩܪܸܐ ܦܵܥܵܠܹ̈ܐ ܠܦܘܼܠܚܵܢܵܟ. :ܫܡܲܥ ܡܸܠܲܝ̈ ܐܵܦܸܢ ܫܝܼ̈ܛܵܐ\nܕܐܸܗܘܸܐ ܒܟܲܪܡ̇ܟ ܦܲܠܵܚܵܐ. :ܠܲܙܡܝܼܢܹ̈ܐ ܒܥܹ̇ܝܬܼ ܕܐܹܟܲܢܸܫ\nܠܲܚܠܘܿܠܵܐ ܪܘܼܚܵܢܵܝܵܐ. :ܢܟܲܣܘܿܢ ܪ̈ܲܚܡܹܐ ܠܗ݂ܲܕܵܡܲܝ̈\nܕܲܫܠܝܼܚܝܼܢ ܡ̣ܢ ܢܟܼܦܘܼܬܼܵܐ. :ܢܸܦܘܿܩ ܚܘܼܒܵܟ ܥܲܡ ܡܸܠܲܝ̈\nܒܵܬܲܪ ܥܸܪ݁ܒܹܿܐ ܐܲܒܿܝܼܕܹ̈ܐ. :ܘܢܸܬܼܟܲܢܫܘܼܢ ܡ̣ܢ ܟܠ ܦܸܢ̈ܝܵܢ\nܠܲܛܝܵܪܵܐ ܦܲܐܝܵܐ ܕܪ̈ܲܚܡܲܝܟ.","english":"Show me the way to go in it to the sins of perfection. Stretch out your hand to nature that wishes to ascend from its iniquity. By the power of your help, the youth who begins to flicker is strengthened. The ember of love awakened me as from sleep. At the dawn of your sign, the sleep of iniquity will be driven from my mind. Against the light of your knowledge, the waves of my thoughts are troubled. Reveal the hiddenness of the cloud that is spread above my contemplation. The spiritual law set for me the foundation of victory. Bind my limbs with words toward the truth, the foundation of life. By the request of the word of teaching, you wished to make the beauty of my mind shine. By the irrigation of the spirit, the dryness of my thoughts will be watered. With the silver of your word, I desire to be enriched if it is possible. At the eleventh hour, I am urged by the signs to take a reckoning, lest I forget the weight of the day. Your mercy is the remainder of your debt. Do not think of the mysteries, I will equal the reward by words. By the meditation of words, I desire to summon workers for your service. Hear my words, even the simple ones, that I may be a laborer in your vineyard. You wished to rebuke the spiritual loaf for the needy. And cover the members that are stripped of shame with mercy. Go out, your love, with words after the lost sheep. And be rebuked by all the fruits for the fitting bird of your mercy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܵܘܵܢܝ ܐܘܼܪܚܵܐ ܕܐܹܙܲܠ ܒܵܗ̇ ܠܐܵܘܵܢܹ̈ܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ","severity":"info","text":"The speaker asks to be shown the path to the 'sins of perfection' (ܐܵܘܵܢܹ̈ܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ), a paradoxical phrase likely denoting the moral failings inherent in the human condition that must be overcome through ascetic discipline.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܲܒܼܪܵܐ","severity":"info","text":"The term ܫܲܒܼܪܵܐ ('youth') here refers to the nascent spiritual life or the soul in its early stage of moral struggle, which requires divine assistance to be strengthened against flickering (ܕܲܢܠܲܓܼܠܸܓܼ).","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܫܵܥܹ̈ܐ ܚܕܲܥܣܲܪ","severity":"info","text":"The phrase 'at the eleventh hour' (ܒܫܵܥܹ̈ܐ ܚܕܲܥܣܲܪ) echoes the urgency of repentance found in Syriac ascetical literature, possibly alluding to the parable of the eleventh hour in Matthew 20:1-16 or a common monastic trope of the final opportunity for reform.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܹܝܵܢܵܪܵܐ","severity":"info","text":"The term ܕܹܝܵܢܵܪܵܐ ('reckoning') reflects the monastic practice of daily self-examination and accounting of sins, a key element in Syriac ascetic discipline, as seen in the works of Narsai and other East Syriac fathers.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܵܬܲܪ ܥܸܪ݁ܒܹܿܐ ܐܲܒܿܝܼܕܹ̈ܐ","severity":"info","text":"The image of going after 'lost sheep' (ܥܸܪ݁ܒܹܿܐ ܐܲܒܿܝܼܕܹ̈ܐ) parallels the pastoral metaphor common in Syriac poetry, especially in Narsai's homilies, where the soul is a shepherd seeking straying virtues or the faithful.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܛܝܵܪܵܐ ܦܲܐܝܵܐ ܕܪ̈ܲܚܡܲܝܟ","severity":"caution","text":"The final phrase 'the fitting bird of your mercy' (ܠܲܛܝܵܪܵܐ ܦܲܐܝܵܐ ܕܪ̈ܲܚܡܲܝܟ) is ambiguous: it may refer to the soul as a bird seeking mercy, or to a specific allegorical figure. The Syriac allows both readings, and the English draft's 'bird' is a plausible but not certain rendering.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sins of perfection' (ܐܵܘܵܢܹ̈ܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ) is paradoxical; it may refer to the sins that arise from the very pursuit of perfection, or to the sins that are inherent in the perfect state (e.g., pride). The reading taken is that it denotes moral failings to be overcome.","The 'fitting bird of your mercy' (ܠܲܛܝܵܪܵܐ ܦܲܐܝܵܐ ܕܪ̈ܲܚܡܲܝܟ) is ambiguous: it could be the soul, a symbol of the Holy Spirit, or a metaphor for the penitent. The English draft's 'bird' is retained as a literal rendering."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":":ܣܥܘܿܪ ܒܐܝܼܕܲܝ̈ ܐܲܝܟ ܕܲܡܥܵܕܲܬܿ\nܠܡܸܣܥܲܪ ܒܐܝܼܕܼܵܐ ܕܚܲܛܵܝܹ̈ܐ. :ܘܐܸܢܗܘܸܐ ܥܸܠܲܬܼ ܝܘܼܬܼܪܵܢܵܐ\nܠܲܩܢܘܿܡܝ ܘܲܠܫܲܦܠܹ̈ܐ ܕܐܲܟܼܘܵܬܼܝ. :ܚܲܓܼܠܵܐ ܩܵܪܹ̇ܐ ܠܘܵܬܼ ܡ̇ܘܬܵܐ\nܘܨܵܐܹ̇ܕܼ ܚܲܒܼܪ̈ܵܘܗܝ ܠܐܲܒܼܕܵܢܵܐ. :ܒܲܩܪܵܝܬܵܐ ܕܡܸܠܲܝ̈ ܢܸܚܘܿܢ\nܡܝܼ̈ܬܹܐ ܕܡܝܼܬܼܘ ܒܲܚܛܵܗܲܝ̈ܗܘܿܢ. :ܠܩܵܠ ܦܸܬܼܓܼܵܡܲܝ̈ ܢܸܬܿܬܿܥܝܼܪܘܼܢ\nܕܲܡ̈ܟܹܿܐ ܕܲܛܲܒܲܥܘ̣ ܒܲܚܛܝܼܬܼܵܐ. :ܘܢܸܦܨܘܼܢ ܝܘܼܩܪܵܐ ܕܚܵܘܒܲܝ̈ܗܘܿܢ\nܒܫܸܡܥܵܐ ܨܲܦܪܵܐ ܬܪܲܝܵܢܵܐ. :ܢܦܝܼܣܵܟ ܚܠܵܦܲܝ ܨܸܒܼܝܵܢܵܟ\nܕܠܵܐ ܣܵܦܹ̇̄ܩ ܐ̄ܢܵܐ ܠܲܦܝܵܣܵܟ. :ܢܫܲܝܢܵܟ ܚܘܼܒܵܟ ܥܲܡ ܚܵܘܒܲܝ̈\nܕܐܸܫܡܲܥ ܩܵܠܵܐ ܕܬܲܪܥܘܼܬܼܵܐ. :ܢܹܐܬܼܐ ܠܲܢ ܛܲܠܵܐ ܕܪ̈ܲܚܡܲܟ\nܘܲܪ̈ܣܝܼܣܹܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ. :ܘܢܲܦܪܲܥ ܢܘܼܪܒܵܐ ܕܲܬܘܵܬܼܵܐ\nܒܓܼܵܘ ܥܸܩܵܪܹ̈ܐ ܕܪܸܥܝܵܢܲܢ. :ܢܵܘܥܹܐ ܙܲܪܥܵܐ ܪܘܼܚܵܢܵܐ\nܒܢܲܦܫܲܢ ܐܲܪܥܵܐ ܒܲܝܵܪܬܵܐ. :ܘܢܸܛܥܲܢ ܦܹܐܪܹ̈ܐ ܕܚܲܕܼ̈ܘܵܬܼܵܐ\nܠܸܒܲܢ ܝܵܗܹ̇ܒܼ ܚܲܪ̈ܘܼܒܹܐ. :ܢܸܬܼܪܲܓܸܿܐ ܒܩܵܠ ܦܘܼܩܕܵܢܲܝ̈ܟ\nܫܸܡܥܵܐ ܥܲܛܠܵܐ ܕܬܲܪܥܝܼܬܲܢ. :ܘܬܸܗܘܸܐ ܐܘܼܪܚܵܐ ܡܲܫܡܲܥܬܲܢ\nܠܩܵܠܵܐ ܕܡܲܥܸܠ ܒܘܼܝܵܢܵܐ. :ܒܲܚܝܵܪܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ\nܚ̣ܫܸܟ ܠܲܡܦܹܝܕܼܵܐ ܕܪܸܥܝܵܢܲܢ. :ܢܸܗܘܸܐ ܫܪܵܪܵܟ ܡܲܚܙܝܼܬܼܵܐ\nܘܢܸܡܪܘܿܩ ܒܵܗ̇ ܣܲܢܝܘܼܬܼ ܢܲܦܫܲܢ. :ܦܘܼܡ̇ܐ ܕܲܗܘ̤ܵܐ ܡܲܥܒܲܪܬܵܐ\nܘܓܲܫܪܵܐ ܠܩܵܠܹ̈ܐ ܙܲܠܝܼܠܹ̈ܐ. :ܢܸܙܡܲܪ ܒܹܗ ܩܵܠ ܨܸܒܼܝܵܢܵܟ\nܬܵܘܕܿܝܼܬܼܵܐ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ. :ܢܸܬܼܩܲܕܲܫ ܗܲܝܟܲܠ ܦܲܓܼܪܲܢ\nܘܢܸܬܿܕܲܟܿܘܿܢ ܙܲܘܥܹ̈ܐ ܕܢܲܦܫܲܢ. :ܘܢܸܥܡܲܪ ܒܲܢ ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ\nܒܫܲܠܡܘܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ. :ܢܹܐܡܲܪ ܕܝܼܢܵܐ ܒܲܪܢܵܫܲܢ\nܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܚܲܕܼ ܥܲܡ ܚܲܕܼ.","english":"Be active with my hands as is customary\nto be active with the hand of sinners. And let me be a cause of increase\nfor my standing and for the lowliness of my fellows. The bridegroom calls to death\nand hunts his companions to destruction. By the calling of the words of truth\nthe dead who died in their sins. At the sound of their utterances they will awaken,\nthe sleepers who were buried in sin. And they will cast off the weight of their debts\nat the hearing of the second morning. Your peace is for them your will,\nso that the one who comes to your peace does not cease. Your sending is your love with debts,\nso that the voice of repentance may be heard. Come to you, the dew of your mercy\nand the foundations of righteousness. And it will bear the fruit of the sign\nwithin the roots of your thought. Spiritual seed will sprout\nin your very soul, the fertile land. And it will bear fruits of life\nto your heart, giving joy. Let it resound with the voice of your commands,\nthe dull hearing of your thought. And let your teaching be a way\nto the voice that brings consolation. By the choice of clarity,\nthe lamp of your thought was darkened. Let your truth be a mirror,\nand let the help of your soul go out through it. The mouth that was a passage\nand a bridge for frivolous voices. Let it sing in it the voice of your will,\na confession without division. Let the temple of your body be sanctified,\nand let the movements of your soul be purified. And let hope and love dwell in it\nin the perfection of faith. Let it say that your humanity is one,\nbody and soul together as one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܥܘܿܪ ܒܐܝܼܕܲܝ̈","severity":"info","text":"The opening imperative 'be active with my hands' echoes the earlier request for divine aid, but the phrase 'as is customary to be active with the hand of sinners' introduces a paradox: the speaker seeks to imitate sinful action for a redemptive purpose.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܓܼܠܵܐ","severity":"info","text":"The term 'bridegroom' (ܚܲܓܼܠܵܐ) is used here in an ironic sense, as it calls to death rather than to union; this inverts the typical bridal imagery of the soul and Christ found elsewhere in Syriac literature.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼ̈ܬܹܐ ܕܡܝܼܬܼܘ ܒܲܚܛܵܗܲܝ̈ܗܘܿܢ","severity":"info","text":"The phrase 'the dead who died in their sins' recalls the Pauline notion of spiritual death through sin (cf. Romans 6:13, Colossians 2:13), though no direct quotation is present; the awakening by 'words of truth' suggests a resurrection through repentance.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܸܦܨܘܼܢ ܝܘܼܩܪܵܐ ܕܚܵܘܒܲܝ̈ܗܘܿܢ","severity":"info","text":"The passage shifts from a series of imperatives (lines 1–3) to a series of jussive verbs (lines 4–6), marking a transition from direct appeal to a vision of the desired outcome; this structural break is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܵܘܕܿܝܼܬܼܵܐ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ","severity":"info","text":"The phrase 'confession without division' reflects the Syriac theological emphasis on unity of body and soul, and may allude to anti-Chalcedonian debates about the unity of Christ's natures, though Narsai was a proponent of dyophysite Christology.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܸܬܼܪܲܓܸܿܐ ܒܩܵܠ ܦܘܼܩܕܵܢܲܝ̈ܟ","severity":"caution","text":"The verb ܬܼܪܲܓܸܿܐ ('let it resound') is uncertain in this context; the Syriac text may be corrupt or the reading ambiguous, as the expected subject 'hearing' is described as 'dull' (ܥܲܛܠܵܐ), creating a tension between sound and deafness.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bridegroom' (ܚܲܓܼܠܵܐ) is ambiguous: it could refer to Christ, a spiritual guide, or an allegorical figure of sin; the context of calling to death suggests an ironic or negative figure.","The phrase 'second morning' (ܨܲܦܪܵܐ ܬܪܲܝܵܢܵܐ) is unclear: it may refer to the resurrection, a liturgical time, or a metaphorical dawn of repentance."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܘܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܟܹܐܢܘܼܬܼܵܐ\nܢܸܬܼܚܲܝܲܒܼ ܝܲܨܪܵܐ ܕܡܲܥܘܸܠ. :ܢܙܲܕܸܿܩ ܠܵܗ̇ ܠܦܵܪܘܿܫܘܼܬܲܢ\nܙܵܟܼܘܼܬܼܵܐ ܐܸܢ ܡܸܬܼܢܨܚܐ. :ܘܢܸܬܼܩܲܛܪܲܓܼ ܐܲܝܟ ܚܲܝܵܒܼܵܐ\nܚܘܼܬܼܚܵܬܼܵܐ ܪܦܸܐ ܒܐܵܓܼܘܿܢܵܐ. :ܢܹܐܬܸܐ ܠܲܢ ܩܵܠ ܠܘܼܒܵܒܼܵܐ\nܕܲܡܚܲܝܸܠ ܡܲܫܪܝܼܬܼ ܦܲܓܼܪܲܢ. :ܘܢܸܩܢܘܿܢ ܚܲܝܠܵܐ ܗܲܕܵܡܲܝ̈ܢ\nܒܬܲܟܬܿܘܼܫܵܐ ܕܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ. :ܕܲܡܚܝܼܠ ܙܲܝܢܵܐ ܕܪܸܥܝܵܢܲܢ\nܩܕܼܵܡ ܚܘܼܬܼܚܵܬܹ̈̄ܐ ܕܲܒܼܟܲܛܝܵܢܲܢ. :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܡܸܙܕܲܝܲܢ\nܣܲܟܿܪܵܐ ܡܩܲܒܿܠܲܬܼ ܥܲܣ̈ܩܵܬܼܵܐ. :ܒܚܹܝܠ ܥܘܼܕܼܪܵܢܵܟ ܢܸܬܼܚܲܝܲܒܼ\nܛܪܘܼܢܵܐ ܝܲܨܪܵܐ ܣܵܪܘܿܚܵܐ. :ܕܡܸܬܼܟܲܬܲܫ ܠܘܼܩܒܲܠ ܢܲܦܫܲܢ\nܒܙܲܝܢܵܐ ܕܚܹܐܪܘܼܬܼ ܨܸܒܼܝܵܢܲܢ. :ܢܲܦܢܹܝܢ ܡ̇ܪܝ ܠܲܛܝܪܵ ܚܲܝܹ̈ܐ\nܚܢܵܢܵܟ ܒܵܥܹ̇ܐ ܠܐܲܒܿܝܼܪܹ̈ܐ. :ܘܲܢܚܘܼܪܘܼܢ ܒܵܗܿ ܒܬܲܩܢܘܼܬܲܢ\nܥܝܼܪܹ̈ܐ ܡܫܲܡܫܲܝ̈ ܨܸܒܼܝܵܢܵܟ. :ܢܸܩܪܹܝܢ ܩܵܠܵܟ ܒܲܣܝܼܡܵܐ\nܕܬܼܘܼܒܼܘܼܢ ܒܢܲܝ̈ܐ ܬܲܝܵܒܹ̈ܐ. :ܘܫܠܲܚ ܘܥܵܘ̣ܠܵܐ ܕܐܲܣܢܝܼܟܿܘܿܢ\nܘܲܠܒܲܫܘ ܢܲܚܬܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܥܵܘ̣ܠܲܢ ܐܲܫܠܲܚ ܢܲܟܼܦܘܼܬܲܢ\nܘܐܲܙܥܲܪ ܠܲܫܡܵܐ ܕܐܝܼܩܵܪܲܢ. :ܒܢܲܚܬܵܐ ܕܪ̈ܲܚܡܲܝܟ ܢܸܬܼܟܲܣܸܐ\nܘܢܹܐܪܲܒܼ ܒܲܫܡܵܟ ܡܘܼܟܵܟܲܢ. :ܚܛܝܼܬܼܵܐ ܩ̣ܛܲܠܬܹܗ ܠܲܟܼܝܵܢܲܢ\nܘܟܲܣܝܲܬ̤ ܒܐܲܦܲܝ̈ ܚܹܐܪܘܬܲܢ. :ܒܪܸܡܙܵܐ ܚܲܝܠܵܟ ܢܸܬܼܢܲܚܲܡ\nܡ̣ܢ ܥܵܘ̣ܠܵܐ ܩܲܒܼܪܵܐ ܕܲܬܼܪܹܝܢ. :ܒܲܚܛܵܗܲܝ̈ܢ ܐܸܙܕܲܒܲܢܢܲܢ\nܠܲܒܼܕܿܘܼܬܼܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ. :ܒܟܸܣܦܵܐ ܕܚܘܼܒܵܟ ܢܸܬܼܚܲܪܲܪ\nܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ ܕܲܚܛܝܼܬܼܵܐ. :ܣܲܢ̈ܝܵܬܲܢ ܐܲܣܢܝܼ ܫܘܼܦܪܵܐ\nܕܦܲܐܝܘܼܬܼܵܐ ܕܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ. :ܘܲܒܼܒܼܝ̈ܫܵܬܲܢ ܐܸܬܼܝܲܒܲܫܘ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܡ̣ܢ ܦܹܐܪܹ̈ܐ.","english":"And in the garment of humility, the evil inclination is condemned to be active. It justifies the separation, victory if it is found. And it is condemned like a guilty one, the weaknesses are slack in the arm. A voice of love comes to you, which strengthens the encampment of the body. And it subdues the power of the members with a cushion against pains. For the weapon of your mind is weak before the weaknesses of your belly. With faith you are nourished, receiving a reward for hardships. By the strength of your help, the evil inclination is condemned, the deceitful inclination is to be restrained, which fights against the self with the weapon of the freedom of your will. My Lord, the living one, makes the bird of life, your need seeks the mighty. And look at that with your truth, the watchers, servants of your will. Your sweet voice calls, that you may return among the penitent. And the wicked one has cast off the garment of your healing, and they have put on the garment of humility. The wicked one has cast off your shame and diminished the name of your honor. With the garment of your mercy, be covered, and your name will be exalted by your humility. The sinner has killed your honor and covered the face of your freedom. By a sign, your power is troubled by the wicked one, the grave of the two. By their sins, they are given over to the servitude of mortality. By the silver of your love, be freed from the slavery of sin. Your branches have healed the beauty of the fittingness of height and depth. And in your evils, the heavens and the earth have dried up from fruits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The term ܟܹܐܢܘܼܬܼܵܐ (kēnūtā) means 'humility' or 'meekness', a key virtue in Syriac ascetic discourse. Here it is paradoxically worn as a garment by the wicked, suggesting a critique of false humility.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܵܐ","severity":"info","text":"The word ܝܲܨܪܵܐ (yaṣrā) denotes 'inclination' or 'impulse', often the evil inclination (yaṣrā bīšā) in Syriac moral theology. It is personified as an active agent condemned to be restrained.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܹܐܪܘܼܬܼ ܨܸܒܼܝܵܢܲܢ","severity":"info","text":"The phrase 'freedom of your will' (ḥērūt ṣebyānak) reflects the Syriac theological emphasis on free will as a weapon against sin, a theme prominent in Narsai's anthropology and his anti-Pelagian context.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܒܼܝ̈ܫܵܬܲܢ","severity":"info","text":"The final couplet contrasts 'your branches' (sʿyātak) with 'your evils' (bīšātak), creating a structural antithesis between healing and desiccation, a rhetorical device common in Narsai's homilies.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܵܘ̣ܠܵܐ ܕܐܲܣܢܝܼܟܿܘܿܢ","severity":"caution","text":"The phrase 'the wicked one has cast off the garment of your healing' is textually uncertain; the Syriac ܐܲܣܢܝܼܟܿܘܿܢ (ʾasṣīkōn) may be a corrupt form of ܐܲܣܝܼܟܿܘܿܢ (ʾasīkōn, 'your healing') or a loanword. The sense is ambiguous.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ","severity":"info","text":"The pairing of 'heavens and earth' (šmayyā w-ʾarʿā) drying up from fruits echoes biblical imagery of cosmic sterility due to sin, e.g., Joel 1:10–12, though no direct citation is marked.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' (ʿawlā) shifts between singular and plural, possibly referring to a collective or a personified figure.","The phrase 'the grave of the two' (qabrā d-tarēn) is obscure; it may refer to a dualistic concept (body and soul) or a specific biblical reference."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":":ܒܩܲܫܝܘܼܬܼ ܥܵܘ̣ܠܲܢ ܐܸܫܬܲܚܠܲܦܘ\nܐܸܣܛܘܼܟܼܣܹ̈ܐ ܠܚܲܒܿܝܼܫܘܼܬܼܵܐ. :ܕܝܼܒܸܫ̣ ܦܘܼܡܲܢ ܡ̣ܢ ܫܘܼܒܼܚܵܐ\nܝܼܒܸܫ̣ ܙܲܪܥܵܐ ܥܲܡ ܦܹܐܪܹ̈ܐ. :ܕܲܗܘ̤ܵܐ ܥܲܩܪܵܐ ܪܸܥܝܵܢܲܢ\nܡ̣ܢ ܦܹܐܪܹ̈ܐ ܕܙܲܕܲܝܩܘܼܬܼܵܐ. :ܟܵܡܲܬ̤ ܐܲܪܥܵܐ ܥܲܠ ܦܹܐܪܹ̈ܐ\nܘܠܵܐ ܝܵܠ̇ܕܵܐ ܠܲܢ ܬܘܼܪܣܵܝܵܐ. :ܕܚܲܠܸܦܢ ܩܘܼܫܬܵܐ ܒܙܹܐܦܵܐ\nܘܠܵܐ ܡܩܵܘܹܝܢܲܢ ܒܲܫܪܵܪܵܐ. :ܠܒܲܪ ܡ̣ܢ ܛܲܟܸܣܵܐ ܗܵܐ ܪܵܕܹܝܢ\nܫܘܼܚܠܵܦܹ̈ܐ ܕܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ. :ܟܡܝܼܪ ܣܲܬܼܘܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܩܲܝܛܵܐ ܠܒܲܪ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ. :ܟܲܕܼ ܪܵܕܹܝܢ ܠܵܗ̇ ܠܒܼܝܼܫܘܼܬܲܢ\nܒܥܲܪܝܵܐ ܘܚܘܼܡ̇ܐ ܕܠܵܐ ܛܲܟܼܣܵܐ. :ܟܲܦܢܵܐ ܘܨܲܗܝܵܐ ܡܢܲܓܸܿܕܼ ܠܵܗ̇\nܠܡܲܪܵܚܘܼܬܹܗ ܕܪܸܥܝܵܢܲܢ. :ܘܠܵܐ ܪܓܼܝܼܫ ܠܸܒܲܢ ܛܲܒܿܝܼܥܵܐ\nܒܢܸܓܼܕܵܐ ܕܒܼܵܠܲܥ ܪܸܥܝܵܢܢ. :ܐܲܣܝܼܪ ܦܲܓܼܪܲܢ ܒܟܼܠܥܸܕܵܢ\nܒܫܸܫܠܬܼܵܐ ܕܚܲܫܹ̈ܐ ܘܟܹܐܒܹ̈ܐ. :ܘܲܪܗܝܼܒܼܵܐܝܼܬܼ ܕܵܒܼܪ ܠܲܢ\nܡ̇ܘܬܵܐ ܝܲܥܢܵܐ ܠܒܹܝܬܼ ܡܝܼ̈ܬܹܐ. :ܙܩܝܼܦ ܫܲܒܼܛܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ\nܘܲܡܩܲܦܲܚܠܲܢ ܒܲܬܼܥܵܫܵܐ. :ܟܲܕܼ ܬܵܒܲܥ̇ ܠܲܢ ܝܲܥܢܵܐܝܼܬܼ\nܟܣܸܦ ܪܹܫܵܐ ܘܫܸܩܠܹ̈ܐ ܚܲܕܼ̈ܬܹܐ. :ܡܲܠ̈ܟܹܿܐ ܦܵܩ̇ܕܲܝܢ ܚܲܕܼܬܼܵܐܝܼܬܼ\nܘܪܹ̈ܫܵܢܹܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ. :ܘܥܲܡ ܟܘܼܢܵܫܵܐ ܕܡ̇ܡܘܿܢܵܐ\nܣܵܓܹ̇ܐ ܥܵܘ̣ܠܵܐ ܘܡܸܬܼܥܲܫܲܢ. :ܘܐܸܠܘܼܠܵܐ ܫܦܝܼܥܘܼܬܼ ܚܘܼܒܵܟ\nܘܥܘܼܬܼܪܵܐ ܕܪ̈ܲܚܡܲܝܟ ܣܲܓܵܝܼܐܹܐ. :ܡܫܝܼܓܼ ܗ̄ܘ̣ܵܐ ܥܵܠܡܵܐ ܡ̣ܢ ܟܲܕܿܘܼ\nܒܡܵܡܘܿܠܵܐ ܕܩܲܫܝܘܼܬܼ ܥܵܘ̣ܠܲܢ. :ܚܘܼܒܵܟ ܙܵܟܹ̇ܐ ܒܟܼܠܥܸܕܵܢ\nܠܣܲܓܿܝܐܘܼܬܼܵܐ ܕܒܼܝܼ̈ܫܵܬܲܢ. :ܘܡܸܬܼܟܲܣܝܵܐ ܙܲܠܝܼܠܘܼܬܲܢ\nܒܢܲܚܬܵܐ ܦܲܐܝܵܐ ܕܥܘܼܕܼܪܵܢܵܟ. :ܠܵܟ ܡܵܪܝ ܦܲܐܝܵܐ ܕܲܬܼܣܲܝܒܲܪ\nܥܲܣܩܘܼܬܼܵܐ ܕܒܼܝܼܫܘܼܬܼ ܝܲܨܪܲܢ.","english":"In the harshness of your injustice, the elements are changed to shame. The mouth is dried up from glory, the seed is dried up along with the fruits. So that the thought of your mind becomes barren of the fruits of righteousness. The earth is silent over the fruits and does not bear for you a proper season. That truth may be changed into falsehood and not be established in verity. Outside of order, behold, it drives the changes of summer and winter. Winter is heaped up outside of order, and summer outside of propriety. When it drives your evil garment in a storm and heat without order. Hunger and thirst proclaim it to the profligacy of your mind. And your well-disposed heart is not aware of the garment that swallows up your mind. Your body is bound in fetters by a chain of pains and griefs. And violently it leads you, death drags you to the house of the dead. The rod of headship is erected and it tosses you about in confusion. When it pursues you violently, the head is ashamed and new burdens are taken up. Kings command anew and heads without cessation. And with the confusion of the mind, injustice increases and is troubled. And were it not for the abundance of your love and the wealth of your many mercies, the world would have perished from now in the harshness of your injustice. Your love conquers in fetters the multitude of our evils. And your worthlessness is covered by the beautiful garment of your help. To you, Lord, it is fitting to bear the difficulty of the evil of your inclination.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܩܲܫܝܘܼܬܼ ܥܵܘ̣ܠܲܢ","severity":"info","text":"The phrase 'in the harshness of your injustice' introduces a sustained metaphor of cosmic disorder, where the elements (ܐܸܣܛܘܼܟܼܣܹ̈ܐ) are transformed to shame, reflecting the moral inversion caused by the evil inclination.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܣܛܘܼܟܼܣܹ̈ܐ","severity":"info","text":"The Greek loanword ܐܸܣܛܘܼܟܼܣܹ̈ܐ (stoikheia) denotes the physical elements or principles, here personified as subject to moral corruption, a common theme in Syriac ascetical literature.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܵܡܲܬ̤ ܐܲܪܥܵܐ ܥܲܠ ܦܹܐܪܹ̈ܐ","severity":"info","text":"The image of the earth being silent over fruits and not bearing a proper season echoes prophetic language of agricultural infertility as divine judgment, e.g., Joel 1:10–12, though no direct citation is marked.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܠܘܼܠܵܐ ܫܦܝܼܥܘܼܬܼ ܚܘܼܒܵܟ","severity":"info","text":"The passage shifts from a catalogue of disorder to a conditional statement ('were it not for your love'), introducing a theological pivot that attributes cosmic survival to divine mercy, typical of Narsai's homiletic structure.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠ̈ܟܹܿܐ ܦܵܩ̇ܕܲܝܢ ܚܲܕܼܬܼܵܐܝܼܬܼ","severity":"info","text":"The reference to kings commanding anew and heads without cessation reflects the political instability of the Sasanian Empire, where Narsai lived, and may allude to the frequent changes in royal administration.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܪܗܝܼܒܼܵܐܝܼܬܼ ܕܵܒܼܪ ܠܲܢ","severity":"caution","text":"The phrase 'violently it leads you' is textually secure, but the following clause 'death drags you to the house of the dead' may involve a lacuna or scribal error, as the syntax is abrupt and the subject shifts without clear antecedent.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'you' (singular) shifts between the addressee of reproof and a personified evil inclination, leaving the referent of 'your injustice' ambiguous.","The phrase 'garment that swallows up your mind' may be a metaphor for the body or for worldly preoccupation, but the text does not resolve the image."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":":ܕܠܵܐ ܡܸܬܿܬܿܟܼܝܼܠ ܓܲܙܵܐ ܕܪ̈ܲܚܡܲܝܟ\n:ܘܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܛܲܝܒܿܘܼܬܵܟ\n:ܒܹܝܬܼ ܓܵܘܣܲܢ ܐܲܢ̄ܬܿ ܥܲܫܝܼܢܵܐ\nܘܲܡܥܲܕܿܪܵܢܵܐ ܕܲܟܼܝܵܢܲܢ. :ܘܠܲܝܬܿ ܙܲܒܼܢܵܐ ܕܚܵܝܼܒܼ ܒܹܗ ܓܸܢܣܲܢ\nܕܠܵܘ ܥܘܼܕܪܵܢܵܟ ܙܲܟܿܝ ܠܲܢ. :ܒܟܼܠܕܵܪ̈ܝܼܢ ܥܲܡ ܪ̈ܲܗܛܲܝܗܘܿܢ\nܪܵܕܹܐ ܚܢܵܢܵܟ ܒܲܣܝܼܡܵܐ. :ܘܡܸܬܼܪܲܒܸܿܐ ܠܦܘܼܬܼ ܡܘܼܫܚܵܬܼ̈ܐ\nܕܲܥܠܲܝܡܘܼܬܼܵܐ ܘܣܲܝܒܿܘܼܬܼܵܐ. :ܥܲܡܲܢ ܚܵܙ̇ܩܵܐ ܛܲܝܒܿܘܬܵܟ\nܘܠܵܐ ܦܵܝ̇ܫܵܐ ܡ̣ܢ ܟܲܪ ܕܐܝܼܬܿܝܼܢ. :ܟܲܕܼ ܪܵܕܼܦܵܐ ܒܵܬܲܪ ܥܵܘ̣ܠܲܢ\nܕܠܵܐ ܢܸܦܢܸܐ ܘܢܸܥܡܲܪ ܥܲܡܲܢ. :ܡܲܢ̣ܘܼ ܐܝܼܬܼ ܠܲܢ ܐܲܟܼܘܵܬܼܵܟ\nܚܲܢܵܢܵܐ ܪܵܚܹ̇ܡ ܓܸܢܣܲܢ. :ܡܲܢ̣ܘܼ ܕܛܵܥܹ̇ܢ ܥܲܣ̈ܩܵܬܲܢ\nܒܲܕܼܡܘܼܬܼ ܚܘܼܒܵܟ ܒܲܣܝܼܡܵܐ. :ܡ̣ܢ ܡܲܢ ܡܸܫܟܲܚ ܡܸܬܼܡܲܠܸܐ\nܣܘܼܢܩܵܢܲܢ ܐܲܝܟ ܒܹܝܬܼ ܓܲܙܵܟ. :ܕܟܲܕܼ ܠܵܐ ܦܪܲܥ̣ܢܲܢ ܩܲܕܼܡ̇ܝܵܐ\nܫܦܝܼܥܵܐ ܒܪ̈ܲܚܡܹܐ ܡ̇ܘܗܲܒܼܬܼܵܟ. :ܒܢܝܼܫܵܐ ܕܚܘܼܒܵܟ ܕܠܘܵܬܲܢ\nܚܵܝ̇ܪܵܐ ܡܸܠܬܼܵܐ ܕܒܼܵܥܘܼܬܲܢ. :ܕܲܟܼܡܵܐ ܪܓܼܝܼܓܼ ܐܲܢ̄ܬܿ ܕܲܬܼܩܲܒܸܿܠ\nܦܝܵܣܵܐ ܕܚܠܵܦ ܚܲܛܝܹ̈ܐ. ܕܲܡܟ̇ܝܢ ܘܲܫܠܹܝܢ ܒܲܥܵܝܹ̈ܐ:\nܡ̣ܢ ܣܘܼܢܩܵܢܵܐ ܕܚܲܝܲܝ̈ܗܘܿܢ. :ܘܩܵܥܹܐ ܚܢܵܢܵܟ ܐܲܝܟ ܪܲܥܡܐ\nܕܩܘܼܡܘ ܫܲܦܠܹ̈ܐ ܘܲܥܬܿܪܘ ܡܲܓܼܵܢ. :ܠܵܘ ܨܸܒܼܝܵܢܲܢ ܚܵܛܹ̇ܦ ܠܲܢ\nܠܡܲܚܨܵܦܘܼ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ. :ܐܲܢ̄ܬܿ ܓܲܪܸܓܼܬܵܢ ܕܲܢܩܲܪܸܒܼ\nܐܵܦܸܢ ܡܸܠܹ̈ܐ ܚܠܵܦ ܥܲܡܠܹ̈ܐ. :ܢܸܬܼܡܲܠ̈ܠܵܢ ܐܲܝܟ ܨܸܒܼܝܵܢܵܟ\nܡܸܠܲܝ̈ ܦܘܼܡܲܢ ܕܲܠܘܵܬܼܵܟ. :ܘܕܲܫܠܝܼ̈ܚܵܢ ܡ̣ܢ ܣܘܼܥܪ̈ܵܢܹܐ\nܐܲܠܒܸܿܫ ܐܸܢܹܝܢ ܥܘܼܕܪܵܢܵܟ. :ܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܡܸܣܬܲܟܲܠ\nܒܫܲܪ̈ܥܵܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ. :ܘܡܲܢ̣ܘܼ ܕܲܡܨܸܐ ܕܢܸܙܕܲܕܲܩ\nܡ̣ܢ ܛܲܫ̈ܝܵܬܼܵܐ ܕܠܵܐ ܓܲܠ̈ܝܵܢ.","english":"The treasure of your mercy is not to be exhausted, and your grace is not to be diminished. In the midst of our pride, you are harsh and a helper of the humble. And there is no sacrifice that is guilty before you, for your help conquers for us. Among all the Chaldeans with their courses, your sweet mercy runs. And it grows according to the measures of youth and old age. With us your grace goes forth and does not remain from the time that it came. When it pursues after our iniquity, it does not become weary and dwell with us. How can we have a likeness to you, a sinner who loves our pride? How can one who errs in our difficulties be like your sweet love? From what can the difficulties of our pride be filled like your treasure house? For when the first ones do not repay, your gift is abundant in mercies. The evil of your love toward us looks upon the word of our petition. How fitting you are to receive a reconciliation in place of sins, that the guilty may be subdued and rest from the difficulties of their lives. And your mercy cries out like thunder: \"Arise, the lowly, and enrich the poor.\" Not our will snatches us to be cleansed over the pardons. You are the one who causes the penitent to offer even words in place of labors. They speak according to your will, the words of our mouth toward you. And those who are cast away from deeds, clothe them with the garment of your help. How can one trust in the ordinances of mortality? And how can one be justified from hidden things that are not revealed?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܙܵܐ ܕܪ̈ܲܚܡܲܝܟ","severity":"info","text":"The phrase 'treasure of your mercy' (ܓܲܙܵܐ ܕܪ̈ܲܚܡܲܝܟ) uses ܓܲܙܵܐ (treasury/storehouse) as a metaphor for divine abundance, common in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܕܵܪ̈ܝܼܢ","severity":"info","text":"The reference to 'Chaldeans' (ܟܲܠܕܵܪ̈ܝܼܢ) likely denotes astrologers or pagan sages, a typical rhetorical foil in Syriac homilies to contrast divine mercy with human pride.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܘܼܡܘ ܫܲܦܠܹ̈ܐ ܘܲܥܬܿܪܘ ܡܲܓܼܵܢ","severity":"info","text":"The cry 'Arise, the lowly, and enrich the poor' echoes biblical calls to humility and charity, such as Psalm 72:12 or Matthew 5:3, though not a direct quotation.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of divine mercy pursuing human iniquity, with a shift to direct address and rhetorical questions, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܐܝܼܬܼ ܠܲܢ ܐܲܟܼܘܵܬܼܵܟ","severity":"caution","text":"The phrase 'How can we have a likeness to you' (ܡܲܢ̣ܘܼ ܐܝܼܬܼ ܠܲܢ ܐܲܟܼܘܵܬܼܵܟ) is ambiguous: it may express humility or ironic self-reproach; the English draft opts for the former.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡ̣ܢ ܡܲܢ ܡܸܫܟܲܚ ܡܸܬܼܡܲܠܸܐ' (From what can ... be filled) is syntactically ambiguous; the reading taken is that the difficulties of pride cannot be filled like the treasure house of mercy."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܐܲܢ̄ܬܿ ܐܲܫܪܵܐ ܒܲܢ ܒܘܼܝܵܢܵܐ\nܕܢܸܬܼܚܲܟܲܡ ܒܲܣܬܼܝܼܪ̈ܵܬܲܢ. :ܐܲܢ̄ܬܿ ܐܲܠܸܦܲܝܢ ܕܐܲܝܟܲܢܵܐ\nܢܡܲܕܸܿܟ ܣܲܡܵܐ ܠܟܼܘܼܪܗܵܢܲܢ. :ܣܲܝܲܥܹܝܗ̇ ܠܲܡܚܝܼܠܘܼܬܲܢ\nܕܠܲܝܬܹܿܝܗ̇ ܒܸܠܥܵܕܼ ܥܘܼܕܪܵܢܵܟ. :ܠܵܐ ܬܲܗܡܸܐ ܡ̣ܢ ܥܘܼܕܼܪܵܢܲܢ\nܕܲܠܡܵܐ ܢܹܐܒܲܕܼ ܘܲܠܥܵܠܲܡ. :ܒܩܲܝ̣ܢܵܗ̇ ܠܢܲܦܫܲܢ ܒܐܵܓܼܘܿܢܹ̈ܐ\nܕܥܲܡܠܹ̈ܐ ܕܲܚܠܵܦ ܟܹܐܢܘܼܬܼܵܐ. :ܘܲܒܼܟܼܠ ܕܵܪܵܐ ܕܐܸܚܲܕܼܢܲܢ\nܒܫܘܼ̈ܡܵܬܼܵܐ ܒܠܲܥ̣ܘ ܗܲܕܵܡܲܝ̈ܢ. :ܘܐܸܢܗܘ̤ ܕܐܝܼܬܼ ܗ̄ܘ̣ ܒܲܟܼܝܵܢܲܢ\nܗܲܕܵܡܹ̈ܐ ܕܠܵܐ ܐܸܬܼܒܲܣܒܲܣܘ. :ܥܘܼܕܼܪܵܢܵܟ ܩ̣ܵܡ ܒܐܲܦܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܒܠܲܥ̣ܘ ܓܹܐܪܹ̈ܐ ܡ̣ܢ ܒܝܼܫܵܐ. :ܠܵܟ ܚܲܝܵܒܼܝܼܢ ܛܲܝܒܿܘܼܬܼܵܐ\nܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܫܲܘܝܵܐܝܼܬܼ. :ܕܐܸܢ ܡܸܙܕܲܕܲܩܝܼܢ ܕܝܼܠܵܟ ܗ̄ܝܼ\n:ܘܐܸܢ ܚܵܛ̇ܝܼܢ ܒܵܟ ܡܸܬܼܚܣܹܝܢ\n:ܕܝܼܠܵܟ ܗ̄ܝܼ ܠܡܸܫܒܲܩ ܥܵܘ̣ܠܵܐ\nܘܲܠܡܸܓܼܡܲܪ ܙܲܕܿܝܼܩܘܼܬܼܵܐ. :ܒܚܲܝܠܵܟ ܢܸܪܕܿܘܿܢ ܙܲܕܿܝܼܩܹ̈ܐ\n:ܘܲܒܼܥܘܼܕܪܸܵܢܵܟ ܚܲܛܵܝܹ̈ܐ\n:ܠܵܐ ܬܲܩܸܨ ܠܵܗ̇ ܠܫܲܒܼܪܘܼܬܲܢ\nܫܲܪ̈ܥܵܬܼܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ. :ܟܲܕܼ ܛܵܒܼ ܝܲܨܪܲܢ ܡܲܚܛܸܐ ܠܲܢ\nܚܵܛܹ̇ܐ ܘܠܵܐ ܪܓܼܝܼܫ ܟܲܕܼ ܚܵܛܹ̇ܐ. :ܠܵܐ ܬܸܚܫܘܿܒܼ ܥܲܡ ܪܲܦܝܘܼܬܲܢ\nܛܠܘܼܡܝܵܐ ܕܲܥܒܼܵܪ ܦܘܼܩܕܵܢܲܝ̈ܟ. :ܕܐܸܢ ܦܘܪܥܵܢܵܐ ܬܵܒܲܥ̇ ܐܲܢ̄ܬܿ\n:ܠܵܐ ܡܨܸܐ ܐ̄ܢܵܫܵܐ ܕܠܵܐ ܢܸܚܛܸܐ\nܘܠܵܐ ܡܸܙܕܲܕܲܩ ܡ̇ܝܘܿܬܼܵܐ. :ܕܓܼܒܼܝܼܠܬܹܿܗ ܡ̣ܢ ܕܲܚܝܼܵܐ ܗ̄ܝܼ\nܘܕܲܚܝܼܝܵܐ ܠܕܝܼܠܹܗ ܪܵܚ̇ܡ. :ܒܥܲܦܪܹܗ ܪܵܢܹ̇ܐ ܥܲܦܪܵܢܵܐ\nܘܲܠܥܲܦܪܹܗ ܗܵܦܹ̇ܟ ܟܠܝܘܿܡ. :ܘܛܵܠ̇ܩܝܼܢ ܚܲܝܵܘ̈ܗܝ ܐܲܝܟ ܗܸܒܼܠܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܩܸܐ ܒܫܘܼܠܵܡܵܐ. :ܡܲܟܿܣܵܐ ܠܹܗ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ\nܕܠܵܐ ܢܸܠܐܹܐ ܒܐܲܪ̈ܥܢܝܵܬܵܐ. :ܘܪܵܕܹܝܢ ܠܹܗ ܚܲܫܹ̈̄ܐ ܘܟܹܐܒܹ̈ܐ\nܘܗܲܢܝܼܐܵܐ ܠܹܗ ܐܸܫܵܬܹܗ.","english":"You are the one who dwells in the house of affliction, that we may be made wise by your hidden ways. You are the one who teaches us how to apply the medicine to our sickness. Help our weakness, which has no existence apart from your help. Do not cease from helping us, lest it perish forever. In its strength, bind ourselves with the fetters of labors for the sake of righteousness. And in every generation that has held us, with names, consume our members. And if there were in our members members that were not dissolved, your help stood before them, and the arrows from the evil one did not consume them. To you are indebted, grace, both good and evil equally. For if the righteous are justified, it is yours; and if sinners are forgiven in you, it is yours to forgive iniquity and to perfect righteousness. By your power, pursue the righteous; and by your help, the sinners. Do not cut off our youth, the ordinances of ignorance. When our good nature makes us sin, we sin and are not aware when we sin. Do not consider with our laxity the transgression that violates your commandments. For if you seek retribution, no man can avoid sinning, nor can a mortal be justified. For his creation is from the living one, and the living one loves his own. With his dust, the dust rejoices, and to his dust it returns every day. And his life passes away like a vapor, and is not preserved in the end. Mortality covers him, so that he does not weary in the regions. And pains and griefs pursue him, and his fire consumes him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܲܢ ܒܘܼܝܵܢܵܐ","severity":"info","text":"The phrase 'house of affliction' likely refers to the human body or earthly life as a place of suffering, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܕܼܪܵܢܵܟ","severity":"info","text":"The word 'help' (ʿudrānāk) is a key term for divine assistance, recurring throughout the passage and contrasting human weakness with God's sustaining grace.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܓܼܒܼܝܼܠܬܹܿܗ ܡ̣ܢ ܕܲܚܝܼܵܐ","severity":"info","text":"The line 'his creation is from the living one' echoes Genesis 2:7, where humanity is formed by God, and may also allude to Syriac traditions of the 'living one' as Christ or the divine source.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܝܘܿܡ","severity":"info","text":"The phrase 'every day' (kul yawm) reflects the liturgical and homiletic context of Narsai's memre, where daily human frailty and divine mercy are recurrent themes.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢ ܚܵܛ̇ܝܼܢ ܒܵܟ ܡܸܬܼܚܣܹܝܢ","severity":"info","text":"This conditional clause ('if sinners are forgiven in you') forms a parallel with the preceding line on the righteous, structuring the argument that both justification and forgiveness depend on God.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܟܼܠ ܕܵܪܵܐ ܕܐܸܚܲܕܼܢܲܢ","severity":"caution","text":"The phrase 'in every generation that has held us' is ambiguous: it may refer to historical eras or to successive human lifetimes, and the reading 'held us' could imply possession or constraint.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the living one' (ܕܲܚܝܼܵܐ) is ambiguous: it could be God, Christ, or a generic divine principle.","The phrase 'with names, consume our members' (ܒܫܘܼ̈ܡܵܬܼܵܐ ܒܠܲܥ̣ܘ ܗܲܕܵܡܲܝ̈ܢ) is obscure; 'names' may refer to titles or categories, and 'consume' may be metaphorical for spiritual discipline."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":":ܚܢܵܢܵܟ ܢܸܪܕܲܘܿܦ ܟܘܼܪܗܵܢܹܐ\nܕܲܟܼܝܵܢܲܢ ܪܵܚܹ̇ܡ ܟܹܐܒܹ̈ܐ. :ܘܬܸܬܼܡܲܕܸܿܟ ܦܲܟܿܝܼܗܘܼܬܹܗ\nܒܛܲܥܡܵܐ ܚܲܠܝܵܐ ܕܦܘܼܩܕܵܢܲܝ̈ܟ. :ܪܸܡܙ̇ܟ ܢܸܦܬܲܚ ܠܹܗ ܬܲܪܥܵܐ\nܕܐܸܚܕܲܬ̤ ܒܐܲܦܵܘ̈ܗܝ ܪܲܦܝܼܘܼܬܹܗ. :ܘܢܸܫܪܸܐ ܡܸܢܹܗ ܫܸܫܠܬܼܵܐ\nܕܐܲܪܡܝܼ ܥܵܘ̣ܠܵܐ ܒܲܩܕܵܠܹܿܗ. :ܢܥܝܼܪܝܼܘܗܝ ܩܵܠܵܟ ܒܲܣܝܼܡܵܐ\nܠܕܲܡܟܵܐ ܕܲܛܒ݂ܲܥ ܒܲܚܛܝܼܬܼܵܐ. :ܘܲܢܝܲܒܸܿܒܼ ܥܲܡ ܪ̈ܘܼܵܢܹܐ\nܫܘܼܒܼܚܵܐ ܠܚܵܐܹ̇ܝܢ ܚܲܛܝܹ̈ܐ ܀","english":"Your reproof pursues the sicknesses of the one who loves pains. And your hidden wisdom is mingled with the sweet taste of your commandments. Your wink opens the door of renewal in his relaxed countenance. And from him is loosed the chain by which iniquity cast his neck. Your sweet voice awakens the one who sleeps, who is immersed in sin. And he converses with the spirits, giving praise to the life-giver of sinners.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening line personifies reproof as an active agent that pursues sicknesses, a metaphor for sin or moral failings, and identifies the sinner as one who 'loves pains' — a paradoxical description of habitual sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙ̇ܟ","severity":"info","text":"The word ܪܸܡܙ̇ܟ (remzāk) means 'your wink' or 'your sign,' suggesting a subtle, almost silent divine gesture that prompts repentance, consistent with Narsai's emphasis on God's gentle guidance.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The image of a chain loosed from the neck and iniquity casting the neck may echo Psalm 2:3 (LXX) or similar Syriac poetic traditions of sin as a physical bond, though no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'sweet voice' awakening the sleeper immersed in sin reflects Narsai's homiletic use of sensory imagery to depict spiritual awakening, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-41","label":"source edition: On Reproof","url":"https://syriaccorpus.org/41"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of the work shifts from direct address to a series of parallel clauses describing the effects of divine reproof, culminating in the sinner's praise of the 'life-giver of sinners,' a chiastic closure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spirits' (ܪ̈ܘܼܵܢܹܐ) with whom the sinner converses is ambiguous: they could be angelic beings, the souls of the righteous, or a poetic personification of virtues."],"confidence":"high","notes":[]}]}