{"slug":"dsc-46","id":"syriac:dsc:dsc-46","title":"On Lent I","title_source":"On Lent I","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:46Z","cost_usd":0.012568},"source":{"registry_id":"syriac:dsc:dsc-46","work_id":"dsc-46","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/46"},"stats":{"passages":20,"english_words":5431,"coptic_letters":0,"source_letters":11801,"commentary_units":116,"commentary_kinds":8,"derived_notes":0,"ambiguities":34,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"dsc-46","abstract":"On Lent I is a Syriac metrical homily attributed to Narsai (d. ca. 503), a leading theologian of the Church of the East. The work belongs to the East Syriac liturgical tradition for Lent, likely composed during Narsai's tenure at the School of Nisibis in the late fifth century. The homily exhorts its monastic audience to ascetic discipline, penitence, and spiritual vigilance, employing vivid imagery and a mournful tone. It survives in multiple manuscripts, the earliest from the thirteenth century, indicating continued use in East Syriac monastic circles. The text reflects key themes of Syriac ascetic literature, including renunciation of the body, the typology of Christ as guide through Lent, and the practice of liturgical duty despite physical frailty.","historical_context":"Narsai (d. ca. 503) was a prominent figure in the Church of the East, serving as director of the School of Nisibis, a major center of Syriac Christian learning. On Lent I was likely composed during this period (late fifth to early sixth century) for a monastic audience in the Sasanian Empire. The homily is part of a larger corpus of metrical homilies (memre) that Narsai produced for liturgical use. The East Syriac tradition, shaped by the School of Nisibis and the theology of Theodore of Mopsuestia, emphasized asceticism, typological exegesis, and a strong penitential focus during Lent. The text survives in multiple manuscripts, but the earliest witness dates from the thirteenth century, and scribal emendations may have introduced later theological or liturgical glosses. Its inclusion in later manuscript collections attests to its enduring authority in the Church of the East.","significance":"On Lent I is a key witness to the development of East Syriac Lenten liturgy and monastic spirituality in the late antique Sasanian world. It exemplifies Narsai's rhetorical skill and theological concerns, particularly the ascetic ideal of renouncing fleshly desires for spiritual discipline. The homily's survival in multiple manuscripts and its continued use in the Church of the East highlight its lasting influence on Syriac Christian tradition.","timeline":[{"date":"5th c.","event":"Narsai born, likely in the region of Adiabene (modern northern Iraq)."},{"date":"ca. 470–490","event":"Narsai serves as director of the School of Nisibis; On Lent I likely composed during this period."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"13th c.","event":"Earliest surviving manuscript of On Lent I copied."},{"date":"19th–20th c.","event":"Modern editions and translations of Narsai's works published, including On Lent I."}],"relations":[{"work":"On Lent II (Narsai)","relation":"Part of a series of Lenten homilies by Narsai, sharing themes and liturgical setting.","key":"","label":null,"url":null},{"work":"Homilies on the Nativity and Epiphany (Narsai)","relation":"Another set of Narsai's metrical homilies, demonstrating his broader liturgical output.","key":"","label":null,"url":null},{"work":"Commentary on the Liturgy (Narsai)","relation":"Attributed to Narsai, reflecting his liturgical theology and exegetical method.","key":"","label":null,"url":null},{"work":"Catechetical Homilies (Theodore of Mopsuestia)","relation":"Theodore's works influenced Narsai's theology and the East Syriac tradition.","key":"","label":null,"url":null},{"work":"Book of Steps (Liber Graduum)","relation":"A Syriac ascetic work from the same period, sharing themes of spiritual progress and renunciation.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community that preserved and used the homily."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institution where Narsai taught and likely composed the homily."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition to which the work belongs."},{"key":"wikipedia:Lent","label":"Lent","url":"https://en.wikipedia.org/wiki/Lent","reason":"Liturgical season for which the homily was intended."}],"cautions":["The exact date of composition is uncertain; the homily is traditionally assigned to Narsai's Nisibene period (late 5th c.) but no external evidence fixes it precisely.","The earliest surviving manuscript is from the 13th century, leaving a gap of several centuries; scribal emendations may have introduced later theological or liturgical glosses.","This edition does not collate all known manuscripts, so the critical apparatus is incomplete for reconstructing the original text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000527,"generated":"2026-11-15T03:14:45Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/46"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8548"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-46","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":116,"english_words":5431,"source_letters":18253,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) is traditionally dated to the late 5th–early 6th century. The homily On Lent I likely belongs to his Nisibene period, but no external evidence fixes its composition precisely.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This homily is part of the East Syriac liturgical tradition for Lent, often read in monastic settings. Its inclusion in later manuscript collections indicates continued use in the Church of the East.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, but the earliest witness is from the 13th century. Scribal emendations may have introduced later theological or liturgical glosses.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not collate all known manuscripts. Variant readings from other witnesses are not recorded, so the critical apparatus is incomplete for reconstructing the original text.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"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: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-46":{"label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}},"segments":[{"i":1,"ref":"p1","source":"ܕܚܲܕܼܒܿܫܲܒܵܐ ܩܲܕܼܡܵܝܵܐ ܕܨܵܘܡܵܐ\nܡܐܡܪܐ ܥܣܝܪܝܐ\nܕܚܲܕܼܒܿܫܲܒܵܐ ܩܲܕܼܡܵܝܵܐ ܕܨܵܘܡܵܐ\nܥܘܼܢܵܝܵܐ\nܒܪܝܼܟ ܕܲܒܼܨܵܘܡܹܗ ܕܪܲܫ ܠܲܢ ܐܘܼܪܚܵܐ. ܕܢܸܪܕܹܿܐ ܒܢܲܡ̈ܠܹܐ\n:ܠܐܲܬܼܪܵܐ ܕܙܲܡܢܲܢ: ܐܲܚܲܝ̈\n:ܪܸܥܝܵܢܝ ܡܲܠܟ݂ܲܢܝ ܕܐܹܡܲܪ ܕܝܼܢܵܐ ܥܲܡ ܚܘܼܫܵܒܲܝ̈\nܕܲܪܚܸܡ̣ܘ ܦܸܗܝܵܐ ܘܲܣܢܵܘ ܛܲܟܼܣܵܐ ܕܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܒܕܼܝܼܢܵܐ ܥܲܠ̣ ܥܲܡܝ ܝܲܨܪܵܐ ܕܲܩܢܘܿܡܝ ܟܲܕܼ ܡܲܟܸܿܣ ܠܝܼ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܣܢܲܬܿ ܝܘܼܬܼܪܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܀ :ܒܲܣܢܹܐܓܼܪܘܼܬܼܵܐ ܕܚܠܵܦ ܩܘܼܫܬܵܐ ܩܵܡ̣ܘ ܚܘܼܫܵܒܲܝ̈\nܘܚܲܝܒܼܘܼܢܝ ܣܲܓܿܝܼ ܕܲܟܼܡܵܐ ܛܸܠܡܹ̇ܬܼ ܐܲܝܕܵܐ ܕܦܲܐܝܵܐ ܀ :ܙܵܘܥܹ̈ܐ ܗܘ̤ܵܘ ܠܝܼ ܐܲܝܟ ܬܵܒܼܘܿܥܹ̈ܐ ܒܐܲܝܠܹܝܢ ܕܲܚܛܹ̇ܝܬܼ\nܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܟܼܵܡ̣ܬܿ ܐܲܝܟ ܚܲܪܫܵܐ ܠܡܸܦܪܲܥ ܡܸܠܹ̈ܐ ܀ :ܦܵܪܘܿܫܘܼܬܼܵܐ ܕܒܼܝܼ ܐܸܡܪܲܬ̤ ܥܲܡܝ ܐܲܝܟ ܕܲܒܼܕܝܼܢܵܐ\nܕܡܵܢܵܐ ܚܛܹ̇ܝܬܼ ܠܵܟ ܕܣܲܡܝ̣ܬܿ ܪ̈ܓܼܫܲܝ ܡ̣ܢ ܒܘܼܝܵܢܵܐ ܀ :ܐܲܝܟ ܫܸܢܬܼܵܐ ܩܪ̣ܵܢܝ ܘܐܲܥܝܼܪܲܢܝ ܗܵܘܢܵܐ ܥܝܼܪܵܐ\nܕܩܘܼܡ ܛܲܒܿܝܼܥܵܐ ܘܢܲܦܸܨ ܝܘܼܩܪܵܐ ܕܡܲܐܝܼܢܘܼܬܼܵܟ ܀ :ܥܕܲܡܵܐ ܠܐܸܡܲܬܼܝ ܕܵܡ̇ܟܼܬܿ ܘܫܵܠܹ̇ܿܝܬܿ ܡ̣ܢ ܕܲܠܡܸܦܠܲܚ\nܫܡܲܥ ܩܵܠ ܨܼܦܪܵܐ ܕܲܡܚܲܣܸܕ ܠܹܗ ܠܲܚܒܸܢܵܢܵܐ ܀ :ܟܲܕܿܘܼ ܓܲܡܲܪܬܿ ܝܵܘܡܲܝ̈ ܚܲܝܲܝ̈ܟ ܒܲܣܪܝܼܩܘܼܬܼܵܐ\nܦܘܼܫ ܡ̣ܢ ܦܸܗܝܵܐ ܘܐܲܥܢܵܐ ܢܲܦܫܵܟ ܒܦܘܼܠܚܵܢ ܩܘܼܫܬܵܐ ܀ :ܩܪܘܿܒܼ ܠܲܥܒܼܵܕܵܐ ܐܵܦܸܢ ܗܵܫܵܐ ܒܫܘܼܠܵܡ ܝܵܘܡܵܐ\nܕܲܟܼܒܲܪ ܬܸܫܘܸܐ ܠܡܸܣܲܒܼ ܐܲܓܼܪܵܐ ܐܲܝܟ ܕܲܒܼܛܲܝܒܿܘܼ ܀ :ܘܐܸܢܗܘ̤ ܕܲܡܚܝܼܠ ܚܲܝܠܵܐ ܕܪܸ̈ܓܼܫܲܝܟ ܡ̣ܢ ܣܘܼܥܪ̈ܵܢܹܐ\nܐܵܦܸܢ ܡܸܠܹ̈ܐ ܦܪܘܿܥ ܐܲܝܟ ܕܲܡܨܸܐ ܐܲܝܢܵܐ ܕܚܲܝܵܒܼ ܀","english":"On the First Sunday of Lent\nHomily Ten\nOn the First Sunday of Lent\nA Lament\n\nBlessed is the fast of the one who showed us the way, who through words leads us to the place of thirst, my brothers.\n\nMy thoughts, my king, that I said, \"It is a lament with the thoughts that loved the body and rejected the order of the word of life.\" In a lament over my people, the fashioner of my standing, while he covers me, because of what the spiritual excess has set aside.\n\nIn the change for the sake of truth, the thoughts stood up, and my sins are many, for how long has the hand of the fitting one cast me down? Tremors were to me like floods in the things I sinned, for what is the cause that stood like a sorceress to pay back words?\n\nThe separation that was in me spoke with me as in a lament, \"For what have I sinned against you that you have placed my senses away from the remedy?\" Like a garment you called me and awakened me, a watchful one, to rise up from the nature and to lighten the burden of your coming.\n\nUntil when will you sleep and be silent from service? Hear the voice of the morning that shames the darkness. When you have finished the days of your life in idleness, depart from the body and enter yourself into the service of truth.\n\nApproach the work, even now, at the end of the day, so that tomorrow you may be worthy to receive a reward as you have been commanded. And if the strength of your senses is weak from the deeds, even so, pay back words as you are able, like one who is guilty.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܚܲܕܼܒܿܫܲܒܵܐ ܩܲܕܼܡܵܝܵܐ ܕܨܵܘܡܵܐ","severity":"info","text":"The heading identifies this as the first Sunday of Lent, establishing the liturgical setting for the homily.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The term ܥܘܼܢܵܝܵܐ (ʿuʿāyā) means 'lament' or 'dirge', a genre of penitential poetry; its use here signals the homily's mournful, introspective tone.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܒܼܨܵܘܡܹܗ ܕܪܲܫ ܠܲܢ ܐܘܼܪܚܵܐ","severity":"info","text":"The phrase 'blessed is the fast of the one who showed us the way' likely refers to Christ as the guide through Lent, a common typology in Syriac homiletics.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܚܸܡ̣ܘ ܦܸܗܝܵܐ ܘܲܣܢܵܘ ܛܲܟܼܣܵܐ ܕܡܸܠܲܬܼ ܚܲܝܹ̈ܐ","severity":"info","text":"The contrast between loving the body (ܦܸܗܝܵܐ) and rejecting the 'order of the word of life' reflects the ascetic ideal of renouncing fleshly desires for spiritual discipline, central to Narsai's monastic audience.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܟܼܵܡ̣ܬܿ ܐܲܝܟ ܚܲܪܫܵܐ","severity":"caution","text":"The phrase 'stood like a sorceress' (ܐܲܝܟ ܚܲܪܫܵܐ) is ambiguous; it may personify sin as a deceptive force, but the exact referent is unclear due to possible textual corruption.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܸܢܗܘ̤ ܕܲܡܚܝܼܠ ܚܲܝܠܵܐ ܕܪܸ̈ܓܼܫܲܝܟ","severity":"info","text":"The exhortation to 'pay back words' even if weak echoes the monastic practice of liturgical duty despite physical frailty, a theme in Syriac ascetic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sorceress' (ܚܲܪܫܵܐ) in line 10 is uncertain; it may be a metaphor for sin or a specific figure, but the text is unclear.","The phrase 'the hand of the fitting one' (ܐܲܝܕܵܐ ܕܦܲܐܝܵܐ) could refer to God or a personified force; the Syriac allows both readings."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܗܵܐ ܣܲܗܸܕܿܬܵܟ ܗܵܘܢܵܐ ܒܟܸܣܝܵܐ ܩ̣ܪܵܢܝ ܘܐܸܡ݂ܲܪ ܠܝܼ\nܚܙܝܼ ܠܵܐ ܬܸܫܡܲܥ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܥܲܒܼܕܼܵܐ ܒܝܼܫܵܐ ܀ :ܗܵܐ ܚܵܘܝܼܬܵܟ ܐܘܪܚܵܐ ܕܚܲܝܹ̈ܐ ܚܙܘܿܩ ܥܲܡ ܛܵܒܹ̈ܐ\nܠܵܐ ܬܸܬܼܠܵܘܸܐ ܠܒܼܝܼܫܹ̈ܐ ܕܪܕܼܵܘ ܒܐܘܼܪܚܵܐ ܕܦܲܬܼܝܵܐ ܀ :ܟܐܝܼ ܒܲܩܢܘܿܡܵܟ ܘܐܲܟܸܿܣ ܡܘܸܡܹ̈ܐ ܕܲܟܼܢܵܘ̈ܬܼܵܟ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܢܸܣܢܘܿܢ ܥܵܘ̣ܠܵܐ ܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ ܀ :ܕܲܪܸܫ ܐܸܢܘܿܢ ܒܦܘܼܠܚܵܢ ܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܠܲܒܸܿܒܼ ܐܸܢܘܿܢ ܕܢܸܩܢܘܿܢ ܣܲܒܼܪܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܵܐ ܀ :ܐܲܥܝܼܪ ܐܸܢܘܿܢ ܒܩܵܠ ܡܘܼܠܟܵܢܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ\nܘܫܲܓܸܿܫ ܐܸܢܘܿܢ ܒܗܲܢܝܼܐܘܼܬܼܵܐ ܕܫܘܼܘܕܼܵܝ ܚܲܝܹ̈ܐ ܀ :ܒܗܵܠܹܝܢ ܕܵܢܲܢܝ ܗܵܘܢܵܐ ܕܲܩܢܘܿܡܝ ܐܲܝܟ ܚܲܝܵܒܼܵܐ\nܘܝܸܕܲܥܹ̇ܬܼ ܕܫܲܦܝܼܪ ܡܲܠܟܲܢܝ ܕܐܸܦܢܹܐ ܠܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܬܵܘ ܡܵܝܘܿܬܹ̈ܐ ܢܸܪܕܹܿܐ ܒܐܘܼܪܚܵܐ ܕܲܕܪܲܫ̣ܘ ܟܹܐܢܹ̈ܐ\nܕܕܲܡ ܢܸܬܼܡܲܢܲܥ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܕܚܲܝܹ̈ܐ ܡܠܝܼܟܹܐ ܀ :ܬܵܘ ܢܸܬܿܕܲܡܸܐ ܒܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ\nܘܢܸܦܪܿܘܿܥ ܢܝܼܫܵܐ ܕܚܘܼܡܣܵܢܲܝ̈ܗܘܿܢ ܩܕܼܲܡ ܪܸܥܝܵܢܲܢ ܀ :ܡܸܢܗܘܿܢ ܢܹܐܠܲܦ ܕܐܲܝܠܹܝܢ ܬܵܒܲܥ̇ ܡܵܪܵܐ ܠܥܲܒܼܕܵܘ̈ܗܝ\nܘܒܲܐܝܠܹܝܢ ܥܲܡܡܹ̈ܐ ܡܢܵܚ ܨܸܒܼܝܵܢܹܗ ܕܡܲܬܼܩܸܢ ܟܠܵܐ ܀ :ܢܫܲܐܸܠ ܐܸܢܘܿܢ ܐܲܝܟ ܪ̈ܲܒܵܢܹܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܕܲܢܬܲܪܐܘܼܢܵܢ ܡ̣ܢ ܫܲܒܼܪܘܼܬܼܵܐ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܢܸܗܘܘܿܢ ܥܲܡܠܹ̈ܐ ܕܢܸܨܚܵܢܲܝ̈ܗܘܿܢ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ\nܘܢܸܚܙܸܐ ܢܲܦܫܲܢ ܕܕܠܡܵܐ ܣܲܢܝܵܐ ܒܨܵܐܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܟܲܢܸܫܘ ܥܘܼܬܼܪܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܒܪܸ̈ܓܼܫܹܐ ܓܠܲܝܵ̈ܐ ܘܙܵܘܥܹ̈ܐ ܟܣܲܝܵ̈ܐ ܢܣܲܒܼ݂ܘ ܙܵܟܼܘܼܬܼܵܐ ܀","english":"Behold, I have testified to you, O thirst, in secret: read and say to me,\n\"See, do not listen to that daughter of the voice who does evil.\" Behold, I have shown you the way of life: go with the good,\ndo not be led astray by the evil ones who pursue the broad way. Grieve at your standing and correct the blemishes of your steps,\nand learn to walk the walk that slays iniquity, the killer of sin. Strive to walk in the work of love and faith,\nand strengthen yourself to stand in the hope of future things. Rouse yourself at the sound of the summons of the kingdom of heaven,\nand trouble yourself with the haste of the confession of life. In these, my judge, O thirst, stood against me like a guilty one,\nand I knew that my counsel is good, that it turns to the way of life. Come, O blessed ones, roses on the path that the zealous have trod,\nso that the blood of perfection may be mixed with the end of life, the full ones. Come, be likened to their conduct in the movements of the soul,\nand pluck the fruit of their zeal before the thoughts. From now on, learn that the Lord pursues his servants,\nand with what peoples he strikes his will to set all in order. Ask yourself like the masters of spiritual things,\nwho pass from childhood to perfection. Be the labors of their victories like a vision,\nand see yourself, lest you be cast into the pit of iniquity. In body and soul, gather spiritual wealth,\nwith manifest senses and hidden movements, take victory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܵܘܢܵܐ","severity":"info","text":"The Syriac term ܗܵܘܢܵܐ (hāwṣā) is here rendered 'thirst,' but it may also carry the sense of 'desire' or 'longing,' often with ascetic connotations in Syriac literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) echoes the Syriac tradition of 'bath qol,' a heavenly or prophetic voice, here associated with evil, possibly alluding to deceptive spiritual influences.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The 'way of life' (ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ) is a common metaphor in Syriac ascetic literature, contrasting with the 'broad way' of sin, reflecting the two-ways motif found in early Christian catechesis.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܡܵܝܘܿܬܹ̈ܐ ܢܸܪܕܹܿܐ","severity":"info","text":"The repeated imperative 'Come' (ܬܵܘ) marks a structural shift to an exhortation addressed to the 'blessed ones' (ܡܵܝܘܿܬܹ̈ܐ), transitioning from self-address to a communal call.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܸܬܼܡܲܢܲܥ","severity":"info","text":"The term 'perfection' (ܢܸܬܼܡܲܢܲܥ) is central to Syriac monastic spirituality, often denoting the ascetic goal; its use here aligns with Narsai's emphasis on spiritual progress in the Lenten context.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'thirst' (ܗܵܘܢܵܐ) is ambiguous: it may be a personification of ascetic longing or a direct address to a figure (perhaps the soul or a spiritual guide).","The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) could be interpreted as a reference to a specific tradition or as a generic metaphor for deceptive speech."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܟܲܒܸܿܫܘ ܪܸ̈ܓܼܫܹܐ ܒܲܥܪܝܼܪ̈ܵܝܹܐ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ\nܘܫܲܝܸܢܘ ܙܵܘܥܹ̈ܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܕܡ̣ܢ ܚܘܼܬܼܚܵܬܹ̈ܐ ܀ :ܒܛܲܟܼܣܵܐ ܝܲܗ̣̄ܒܼܘ ܠܹܗ ܐܘܼܟܼܠܵܐ ܠܦܲܓܼܪܵܐ ܕܠܵܐ ܢܸܬܼܒܲܥܪܲܪ\nܘܲܒܼܡܘܼܫ̈ܚܵܬܼܵܐ ܪܗܸܛ ܪܸܥܝܵܢܵܐ ܥܲܡ ܗܲܕܵܡܹ̈ܐ ܀ :ܦܓܼܘܼ̈ܕܹܐ ܕܨܵܘܡ̇ܐ ܐܲܪܡܝܼܘ ܙܵܘ̈ܥܹܐ ܥܲܠ ܗܲܕܵܡܹ̈ܐ\nܘܲܪܗܸܛ̣ܘ ܐܲܟܲܚ̄ܕܼ ܪܸ̈ܓܼܫܹܗ ܘܙܵܘܥܹ̈ܐ ܠܘܲܥܕܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܒܨܵܘܡ̇ܐ ܟܲܕ ܢܘܼܗܝ ܠܦܲܓܼܪܵܐ ܝܲܥܢܵܐ ܐܲܝܟ ܕܲܒܼܢܝܼܪܵܐ\nܕܢܸܗܘܸܐ ܦܵܠܲܚ ܒܐܸܫܟܵܪ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܘܲܟܼܒܲܪ ܗܵܕܹܐ ܒܐ̄ܪܵܙܵܐ ܝܲܠ̣ܦܘܼܗ̇ ܡ̣ܢ ܚܹܝܠ ܟܲܣܝܵܐ\nܕܨܵܘܡ̇ܐ ܥܵܗܹ̇ܢ ܠܲܡܩܲܦܵܚܘܼ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܀ :ܥܘܼܕܪܵܢ ܪܘܼܚܵܐ ܐܲܠܸܦ ܐܸܢܘܿܢ ܚܹܝܠ ܚܸܟܼܡܵܬܼ̈ܐ\nܘܕܲܒܲܪܘ ܫܲܦܝܼܪ ܠܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܐܲܝܟ ܝܵܕܲܘܿܥܹ̈ܐ ܀ :ܘܕܐܸܢ ܗܵܟܲܢܵܐ ܗ̄ܝܼ ܕܪܸܡܙܵܐ ܟܲܣܝܵܐ ܚܲܟܸܿܡ ܐܸܢܘܿܢ\nܡ̣ܢ ܒܲܪ ܥܲܡܪܲܡ ܢܹܐܠܲܦ ܗܵܕܹܐ ܕܫܲܪܝܼ ܒܨܵܘܡ̇ܐ ܀ :ܗܘ̤ ܩܲܕܼܡ̇ܝܵܬܼ ܕܲܪܫܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܨܵܘܡܵܐ ܪܓܼܝܼܓܼܵܐ\nܘܲܢܣܲܒܼ݂ ܥܘܼܬܼܪܵܐ ܕܪܘܼܚ ܓܸܠܝܵܢܹ̈ܐ ܒܫܘܼܠܵܡ ܨܵܘܡܹܗ ܀ :ܡܸܢܸܗ̇ ܒܲܟܲܪ ܦܹܐܪܵܐ ܕܨܵܘܡܵܐ ܡܲܩܢܸܐ ܚܲܝܹ̈ܐ\nܘܙܲܪܥܵܗ̣̇ ܒܐ̄ܢܵܫܵܐ ܠܗܲܢܝܼܐܘܼܬܼܵܐ ܕܐܘܼܟܼܠܵܐ ܕܡܸܢܹܗ ܀ :ܗܘ̤ ܐܲܦܠܲܚ ܒܵܗ̇ ܒܦܵܠܚܘܼܬܼ ܨܵܘܡ̇ܐ ܪܘܼܚܵܢܵܝܬܵܐ\nܘܲܢܣ݂ܲܒܼ ܐܲܓܼܪܵܐ ܐܲܦܣܘܿܢ̈ܝܵܬܼܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܗܘ̤ ܢ̣ܚܸܬܼ ܠܘܼܩܕܼܵܡ ܠܐܸܣܛܵܕܝܼܘܿܢ ܕܪ̈ܲܓܼܝܼܓܼܵܬܼܵܐ\nܘܐܸܚܲܕܼ ܕܪܵܐ ܥܲܡ ܚܘܼܬܼܚܵܬܹ̈̄ܐ ܒܪܸܓܲܬܼ ܠܲܚܡܵܐ ܀ :ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܩ̣ܵܡ ܒܐܵܓܼܘܿܢܵܐ ܠܹܠܲܝ ܐܝܼܡܵܡ\nܘܡ̣ܢ ܕܐܸܬܼܢܲܨܲܚ ܝܲܗ̣̄ܒܼ ܠܹܗ ܪܸܡܙܵܐ ܟܠܝܼܠ ܟܲܣ̈ܝܵܬܹܗ ܀","english":"Suppress the wakeful senses by the pains of the body, and still the motions by the restraint of the passions. In order, give food to the body so that it may not be set loose, and with measures let the mind run with the members. The precepts of fasting cast motions upon the members, and they run together, its senses and motions, toward the goal of life. In fasting, when the body is dry, it becomes like a plow-ox that labors in the field of spiritual life. And after this, in secret, learn from the hidden power of fasting that it goes to quell the desires. The help of the spirit, teach the power of wisdom, and guide well the body and soul like friends. And if it is thus that the hidden sign makes wise, learn from the fellow citizen this which begins with fasting. He who first of all set out on the path of fasting, the desirer, and took the wealth of the spirit of revelations at the end of his fast. From it, the fruit of fasting first produces life, and sows its seed in the fire for the sweetness of the food from it. He who labored in the spiritual labor of fasting and took the reward of the hopes of the future. He who descended to the stadium of the desires and seized the prize, contending with the passions in the contest of bread. Forty days he stood in the arena night and day, and when he was victorious, he gave the sign, the crown of his hidden things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸ̈ܓܼܫܹܐ","severity":"info","text":"The term ܪܸ̈ܓܼܫܹܐ (reššē) means 'senses' or 'impulses,' often denoting the bodily appetites in ascetic literature. Narsai pairs it with ܙܵܘܥܹ̈ܐ (zawʿē, 'motions') to describe the passions that fasting must subdue.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܵܘܡ̇ܐ ܟܲܕ ܢܘܼܗܝ ܠܦܲܓܼܪܵܐ ܝܲܥܢܵܐ ܐܲܝܟ ܕܲܒܼܢܝܼܪܵܐ","severity":"info","text":"The image of the body as a plow-ox (ܕܲܒܼܢܝܼܪܵܐ) laboring in the field of spiritual life echoes Pauline language of the body as an instrument for spiritual work (cf. 1 Cor 9:9-10 on oxen plowing).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܸܣܛܵܕܝܼܘܿܢ","severity":"info","text":"The term ܐܸܣܛܵܕܝܼܘܿܢ (esṭādyōs) is a Greek loanword (στάδιον) referring to a stadium or arena for athletic contests. Narsai uses it metaphorically for the ascetic struggle against the passions, a common trope in Syriac monastic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ̤ ܩܲܕܼܡ̇ܝܵܬܼ ܕܲܪܫܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܨܵܘܡܵܐ","severity":"info","text":"The passage shifts from general instruction to a specific exemplar (ܗܘ̤, 'he who'), likely Moses or Elijah, who first undertook the path of fasting. This marks a transition from precept to narrative model, common in Narsai's homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The reference to 'forty days' (ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ) in the arena evokes the Lenten fast and the biblical forty-day fasts of Moses (Exod 34:28) and Elijah (1 Kgs 19:8), foundational for the Christian practice of Lent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܒܲܪ ܗܵܕܹܐ ܒܐ̄ܪܵܙܵܐ","severity":"caution","text":"The phrase ܘܲܟܼܒܲܪ ܗܵܕܹܐ ܒܐ̄ܪܵܙܵܐ ('and after this, in secret') introduces an esoteric or hidden teaching. The Syriac ܐ̄ܪܵܙܵܐ (rāzā) can mean 'mystery' or 'secret,' and its precise referent here is ambiguous—possibly a deeper ascetic insight or a typological allusion.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he who first set out on the path of fasting' (ܗܘ̤ ܩܲܕܼܡ̇ܝܵܬܼ ܕܲܪܫܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܨܵܘܡܵܐ) is not specified; it may refer to Moses, Elijah, or a generic ascetic prototype.","The phrase 'hidden sign' (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) and 'crown of his hidden things' (ܟܠܝܼܠ ܟܲܣ̈ܝܵܬܹܗ) are ambiguous, possibly alluding to a secret spiritual reward or a typological victory."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܕܲܛܥ̣ܵܐ ܟܝܵܢܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܹܗ\nܘܲܒܼܥ̣ܵܐ ܕܢܸܕܡܸܐ ܒܠܵܐ ܡܵܝܘܿܬܹ̈ܐ ܕܠܵܐ ܡܸܬܿܬܲܪܣܹܝܢ ܀ :ܐܘܿ ܦܲܓܼܪܵܢܵܐ ܕܒܲܣܲܪ ܘܬܲܗܸܠ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܐܲܥܢܝܼ ܢܲܦܫܹܐ ܒܕܼܘܼܒܵܪ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܐܘܿ ܐܲܪܥܵܢܵܐ ܕܫܸܵܛ̣ ܠܲܥܝܵܕܹ̈ܐ ܐܪ̈ܥܵܢܵܝܹܐ\nܘܟܲܕܼ ܥܲܠ ܐܲܪܥܵܐ ܗ̄ܘ̣ ܡܲܪܝ ܒܚܲܝܹ̈ܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܐܘܿ ܥܦܪܵܢܵܐ ܕܲܓܼܒܼܝܼܠ ܛܝܼܢܹܗ ܒܡܲܝ̈ܐ ܕܚܲܫܹ̈ܐ\nܕܚܲܝܸܨܝܵܬܹܗ ܐܲܝܟ ܠܵܐ ܪܲܦܝܵܐ ܠܡܸܚܣܲܢ ܚܲܫܹ̈ܐ ܀ :ܒܨܵܘܡܵܐ ܠܘܼܩܕܼܵܡ ܒ̣ܩܵܐ ܗܲܕܵܡ̇ܘ̈ܗܝ ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ\nܘܝܼܕܲܥ ܕܲܡܨܸܐ ܠܡܹܐܚܲܕܼ ܕܪܵܐ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܐܵܦ ܚܲܙܵܝܵܐ ܕܐܲܬܼܠܹܝܛܘܼܬܹܗ ܚܙ̣ܵܝܗܝ ܕܲܡܛܲܝܲܒܼ\nܘܦܲܬܼ݂ܚܵܗ̇ ܩܕܵܡ̇ܘܗܝ ܠܐܸܣܛܵܕܝܼܘܿܢ ܕܲܣܬܼܝܼܪ̈ܬܼܵܐ ܀ :ܥܲܠ ܕܐܸܬܼܒܲܩܝܼ ܒܓܲܙܲܝ̈ ܪܘܼܚܵܐ ܒܗܵܘܢܵܐ ܕܪܘܼܚܵܐ\nܡܲܫ̣ ܟܲܣ̈ܝܵܬܵܐ ܕܠܵܐ ܡܸܬܿܕܲܪ̈ܟܵܢ ܐܸܠܵܐ ܠܪܘܼܚܵܐ ܀ :ܓܠ̣ܵܐ ܠܹܗ ܪܸܡܙܵܐ ܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܕܐܝܼܬܼܵܘܗܝ ܡܸܡܬܼܘܿܡ\nܘܲܣܦ݂ܲܩ ܚܲܝܠܹܗ ܠܘܵܬܼ ܬܘܼܩܵܢܵܐ ܕܟܼܠܡܵܐ ܕܲܗܘ̤ܵܐ ܀ :ܒܪܘܼܚܵܐ ܓܠ̣ܵܐ ܠܹܗ ܕܢܸܚܙܸܐ ܛܲܟܸܣܵܐ ܕܥܲܒܼ݂ܕܼ ܐܝܼܕܼܵܘ̈ܗܝ\nܘܲܚܙ̣ܵܐ ܒܗܵܘܢܵܐ ܘܬܼܢܵܐ ܒܩܵܠܵܐ ܬܘܼܩܵܢ ܟܠܵܐ ܀ :ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ ܩܪ̣ܵܐ ܘܐܸܬܼܗܲܓܿܝܼ ܒܲܣܬܼܝܼܪ̈ܵܬܼܵܐ\nܘܬܲܪܓܸܿܡ ܐܸܢܹܝܢ ܒܩܵܠܵܐ ܓܲܠܝܵܐ ܠܲܟܼܢܘܵܬܹ̈ܗ ܀ :ܣܸܦܪܵܐ ܚܲܕܼܬܼܵܐ ܟ̣ܬܲܒܼ ܠܹܗ ܪܸܡܙܵܐ ܥܲܠ ܚܘܼܫܵܒܼܵܘ̈ܗܝ\nܘܲܗ̣ܦܲܟ ܟܲܬ̣ܒܹܿܗ ܒܠܘܼܚܹ̈ܐ ܕܟܹܐܦܵܐ ܠܝܘܼܠܦܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܬܠܵܬܼ ܙܲܒܼܢܵܬܼܵܐ ܨܵܪ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܣܦܲܪ ܚܲܝܹ̈ܐ\nܕܐܲܝܢܵܐ ܕܩܵܪܹܐ ܢܲܣܓܸܿܐ ܢܸܗܪܘܿܓܼ ܕܬܼܘܼܒܼ ܢܸܬܼܚܲܟܲܡ ܀","english":"O mortal of dust, whose nature is mortal, and who seeks likeness without mortal things that cannot be sustained. O body of flesh, be still the disturbances, and restrain the souls by the conduct of spiritual life. O earth of dust, abandon earthly customs, and while upon the earth, live by the life of the heavens. O dust, whose form is molded with waters of afflictions, whose limbs are as though not slack to endure afflictions. By fasting, first subdue his members like an athlete, and know that he is able to take up the contest in body and soul. Also the spectator of his athleticism saw him prepared, and opened before him the stadium of mysteries. Upon which he was tested in the treasures of the spirit, in the air of the spirit, he revealed hidden things that cannot be grasped except by the spirit. He revealed to him the sign of the power of essence that is from nothing, and supplied his strength to the limit of all that is. By the spirit he revealed to him that he saw the order of the works of his hands, and he saw in the air and marveled at the voice of the limit of all. In the hidden air he called and conversed in mysteries, and interpreted the meaning in a clear voice to his listeners. He wrote a new book, a sign upon his thoughts, and turned its writing on tablets of stone for the teaching of mankind. Three times he formed the letters of the book of life, so that whoever reads may increase the light of understanding and become wise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܕܲܛܥ̣ܵܐ","severity":"info","text":"The phrase 'O mortal of dust' echoes the Syriac idiom for human frailty, combining 'mortal' (ܡ̇ܝܘܿܬܼܵܐ) and 'dust' (ܛܥ̣ܵܐ), a common ascetic trope.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The athletic imagery (athlete, contest, spectator, stadium) reflects the Syriac ascetic metaphor of spiritual combat, common in Narsai's works.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܸܦܪܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The 'new book' and 'tablets of stone' allude to the giving of the Law (Exodus 31:18) and the 'book of life' (Revelation 3:5), reinterpreted as ascetic revelation.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ... ܐܘܿ ... ܐܘܿ ... ܐܘܿ","severity":"info","text":"The repeated 'O' (ܐܘܿ) addresses the mortal, body, earth, and dust, creating a rhetorical progression from human nature to ascetic transformation.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܨܵܘܡܵܐ","severity":"info","text":"The description of fasting subduing the body like an athlete parallels earlier ascetic instructions in the same work, reinforcing the theme of bodily discipline.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܠܵܬܼ ܙܲܒܼܢܵܬܼܵܐ","severity":"info","text":"The threefold formation of letters may reference a liturgical or catechetical practice, possibly the three stages of spiritual reading in Syriac tradition.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܡܛܲܝܲܒܼ' (prepared) could refer to the athlete or the spectator; the translation takes it as the athlete.","The 'hidden air' (ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ) may be a metaphor for spiritual perception or a specific cosmological concept; the reading follows the ascetic interpretation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܚܕܼܵܐ ܥܲܠ ܠܸܒܵܐ ܚܕܼܵܐ ܥܲܠ ܠܘܼܚܹ̈ܐ ܘܬܼܘܼܒܼ ܥܲܠ ܠܘܼܚܹ̈ܐ\nܬܲܪܬܹܿܝܢ ܒܪܸܡܙܵܐ ܘܲܚܕܼܵܐ ܒܐܝܼܕܼܵܐ ܕܒܸܣܪ̈ܵܢܵܝܹܐ ܀ :ܗܵܐ ܗܸܓܼܝܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܕܐܲܠܸܦ ܪܘܼܚܵܐ\nܬܵܘ ܬܲܠܡܝܼ̈݊ܕܹܐ ܕܬܲܠܡܸܕܼ ܪܘܼܚܵܐ ܩܪܵܘ ܘܐܸܣܬܲܟܲܠܘ ܀ :ܗܵܐ ܢܸܨܚܵܢܵܐ ܕܚܵܘܝܼ ܒܨܵܘܡ̇ܐ ܐܲܬܼܠܹܝܛ ܩܘܼܫܬܵܐ\nܬܵܘ ܨܲܝܵܡܹ̈ܐ ܩܒܼܘܿܥܘ ܚܘܼܡܣܵܢܹܗ ܒܪܸ̈ܥܝܵܢܲܝܟܿܘܿܢ ܀ :ܗܵܐ ܦܘܼܪܥܵܢܵܐ ܕܝܲܗ̣̄ܒܼ ܠܹܗ ܡܲܠܟܵܐ ܠܦܵܠܚܵܐ ܚܲܕܬܼܵܐ\nܠܒܲܫܘ ܐܲܝܟ ܙܲܝܢܵܐ ܚܘܼܡܣܵܢ ܢܲܦܫܵܐ ܘܐܲܩܪܸܒܼܘ ܘܲܙܟܼܵܘ ܀ :ܒܨܵܘܡ̇ܐ ܒܲܚ̣ܪܹܗ ܝܵ̇ܕܲܥ ܟܠܵܐ ܠܥܲܒܼܕܵܐ ܛܵܒܼܵܐ\nܘܟܸܢ ܦܲܢܝܼ ܠܹܗ ܐܲܓܼܪܵܐ ܕܥܵܠܹܒܼ ܠܲܚܦܝܼܛܘܼܬܹܗ ܀ :ܠܡܵܢ ܟܲܝ ܚ݂ܲܣܟܹܿܗ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܠܦܲܓܼܪܵܢܵܝܵܐ\nܘܥܲܒܼ݂ܕܹܿܗ ܕܢܸܚܸܐ ܒܕܼܘܼܡܝܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘܿܬܹ̈ܐ ܀ :ܐ̄ܪܵܙܵܐ ܨܵܪ ܒܹܗ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ ܠܒܼܝܼܫܲܝ̈ ܚܲܫܹ̈ܐ\nܟܲܕܼ ܠܵܐ ܐܘܼܟܼܠܵܐ ܚܵܐܹ̇ܝܢ ܒܐܲܬܼܪܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܐܵܦ ܗܝ̤ ܥܸܠܬܹܗ ܕܨܵܘܡܵܐ ܗܵܕܹܐ ܗ̄ܝܼ ܠܘܵܬܼ ܦܵܪ̈ܘܿܫܹܐ\nܕܒܲܥܬܼܝܼ݁ܕܵܬܼܵܐ ܢܕܲܡܘܿܢ ܐ̄ܢܵܫܵܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܀ :ܒܸܠܥܵܕܼ ܐܘܼܟܼܠܵܐ ܥܬܼܝܼܕܼܝܼܢ ܕܢܸܚܘܿܢ ܡܵܐ ܕܐܸܬܼܢܲܚܲܡܘ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܲܢܨܘܼܪܘܼܢܵܗ̇ ܒܚܲܝܹ̈ܐ ܕܲܬܼܢܵܢ ܀ :ܚܕܲܬܵܐ ܗܵܘ̇ܝܵܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܘܪܲܫ̣ܡܵܗ̇ ܒܐ̄ܪܵܙܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܕܲܢܕܲܡܘܿܢ ܒܵܗ̇ ܀ :ܒܨܵܘܡܵܐ ܓܠ̣ܵܐ ܠܗܘܿܢ ܥܲܠ ܚܘܼܕܵܬܼܵܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ\nܕܫܵܠ̇ܚܝܼܢ ܢܲܚܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܒܐܸܣܟܹܿܝܡ ܐܘܼܟܼܠܵܐ ܀ :ܘܐܸܢܗܘ̤ ܕܨܵܘܡܵܐ ܓܠ̣ܵܐ ܠܲܢ ܐ̄ܪܵܙܵܐ ܕܚܘܼܕܵܬܼ ܦܲܓܼܪܲܢ\nܡܲܢ ܠܵܐ ܢܸܣܢܸܐ ܠܐܲܪ̈ܥܵܢܝܵܬܵܐ ܘܢܸܪܚܲܡ ܚܘܼܒܹܿܗ ܀","english":"One upon the heart, one upon the cheeks, and again upon the cheeks, two with a sign and one in the hand of the bodily ones. Behold, the spiritual meditation that teaches the spirit. Come, disciples, that you may teach the spirit; read and contemplate. Behold, the contest that shows in fasting; let truth be exalted. Come, fasters, establish its limit in your minds. Behold, the reward that the king gives to the new laborer. Put on, like armor, the limit of the self, and approach and conquer. In fasting, its lord knows every good servant, and thus he prepares for him the wage that overcomes his haste. Why then do you withhold from the bodily one food, and make it live in the likeness of immortal life? A mystery becomes small for the bodily ones, who are clothed in sufferings, when without food it lives in the place of the high kingdom. Even the cause of fasting is this for the discerning: that in future things they resemble fire by means of restraint. Without food, future things of life, when they are strengthened, and teach you to fashion their form in eternal life. It becomes new for mortality in that season, and marks it with a mystery before your eyes that you may resemble it. In fasting, it reveals to you the renewal of your members, that they may cast off the garment of mortality in the form of food. And the gift of fasting reveals to you the mystery of the renewal of your body, so that you may not be deceived by earthly things and may love its love.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܼܵܐ ܥܲܠ ܠܸܒܵܐ ܚܕܼܵܐ ܥܲܠ ܠܘܼܚܹ̈ܐ","severity":"info","text":"The opening lines describe ritual gestures (one on the heart, one on the cheeks), likely part of a liturgical or ascetic practice, framing the following exhortation.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fasting) is central; it denotes both the Lenten fast and ascetic discipline, linked to spiritual renewal and the mystery of resurrection.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The 'king' who gives reward to the new laborer may echo Christ as king in Syriac tradition, or refer to the divine judge rewarding ascetic effort; cf. Matthew 25:34–40.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The term 'mystery' (rāzā) is a key Syriac theological concept, often denoting sacramental or eschatological realities; here it links fasting to the mystery of bodily renewal and immortal life.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܢܸܚܸܐ ܒܕܼܘܼܡܝܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘܿܬܹ̈ܐ","severity":"info","text":"The idea of living 'in the likeness of immortal life' parallels Narsai's homilies on the resurrection, where fasting prefigures the eschatological body.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܚܕܼܵܐ ܒܐܝܼܕܼܵܐ ܕܒܸܣܪ̈ܵܢܵܝܹܐ","severity":"caution","text":"The phrase 'one in the hand of the bodily ones' is ambiguous: it may refer to a gesture (e.g., a sign of the cross) or a physical object; the exact ritual context is uncertain.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening gestures (heart, cheeks, hand) are not clearly identified with a specific liturgical practice; the 'bodily ones' may denote laypeople or those in the body (as opposed to spiritual beings).","The phrase 'its lord' (ܒܨܵܘܡ̇ܐ ܒܲܚ̣ܪܹܗ) could refer to the fasting person as master of the fast, or to God as lord of the fast."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܐܸܢ ܬܘܼܩܵܢܵܐ ܕܟܼܠܡܵܐ ܕܲܗܘ̤ܵܐ ܒܹܗ ܐܸܬܼܒܲܕܿܩ\nܡܲܢ ܠܵܐ ܢܚܲܡܣܸܢ ܒܦܘܼܠܚܵܢ ܥܡܲܠܹܗ ܕܢܸܫܘܸܐ ܠܐ̄ܪ̈ܵܙܹܐ ܀ :ܐܸܢ ܒܲܪ ܥܲܡܪܲܡ ܕܪܚܸܡ ܚܘܼܒܹܿܗ ܙܲܗܝܹܗ ܒܫܘܼܒܼܚܵܐ\nܡܲܢ̣ܘܼ ܕܠܵܐ ܢܫܝܼܛ ܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܘܢܸܬܼܒܲܕܩ ܠܹܗ ܀ :ܐܸܢ ܡ̇ܝܘܿܬܼܵܐ ܩ̣ܢܵܐ ܙܲܗܝܘܼܬܼܵܐ ܒܐ̄ܪܵܙ ܒܵܪܘܿܝܵܐ\nܡܲܢ ܠܵܐ ܢܒܲܣܲܪ ܥܲܠ ܟܠܡܸܕܲܡ ܘܠܹܗ ܢܸܬܼܪܲܓܼܪܲܓܼ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩܲܒܼ݂ܥܹܗ ܠܨܵܘܡ̇ܐ ܡܘܼܫܹܐ\nܘܬܸܚܒܲܬ̤ ܥܲܝܢܵܐ ܕܒܸܣܪ̈ܵܢܵܝܹܐ ܕܬܸܬܼܒܲܩܸܐ ܒܹܗ ܀ :ܐܘܿ ܗܲܕܵܡܹ̈ܐ ܕܲܕܚܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܗܲܕܵܡܹ̈ܐ\nܐܘܿ ܒܵܒܼܵܬܼ̈ܐ ܕܲܥܪ݂ܲܩ ܡܸܢܗܹܝܢ ܢܘܼܗܪܵܐ ܕܥܲܝܼܢܹ̈ܐ ܀ :ܐܘܿ ܢܲܗܝܼܪܵܐ ܕܪܲܕܦܹܗ ܠܢܘܼܗܪܵܐ ܒܥܘܸܙܵܐ ܕܢܘܼܗܪܹܗ\n:ܐܘܿ ܣܸܦ̈ܘܵܬܼܵܐ ܐܲܦܲܝ̈ ܬܲܪܥܵܐ ܕܦܘܼܡܵܐ ܕܒܸܣܪܵܐ\nܕܙܵܥ̣ܘ ܘܐܸܬܼܒܲܠܗܝܼܘ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܟܲܕܼ ܡܸܬܼܦܵܬܼ̈ܚܵܢ ܀ :ܕܚܝܼܠ ܦܲܪܨܘܿܦܹܗ ܕܦܲܓܼܪܵܢܵܝܵܐ ܘܡܲܪܡܸܒܼ ܦܲܓܼܪܹ̈ܐ\nܘܲܡܙܝܥ ܩܵܠܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ ܠܪ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ ܀ :ܬܵܘ ܚܙܵܘ ܬܸܕܼܡܘܼܪܬܵܐ ܒܦܲܓܼܪܵܐ ܕܐ̄ܢܵܫܵܐ\nܕܨܵܡ ܘܐܸܙܕܲܗܝܼ ܕܲܕܚܸܠܘܼ ܐ̄ܢܵܫܵܐ ܕܢܸܬܼܒܲܩܘܿܢ ܒܹܗ ܀ :ܒܨܵܘܡܹܗ ܕܡܘܼܫܹܐ ܢܸܩܢܸܐ ܣܲܒܼܪܵܐ ܥܲܠ ܚܘܼܕܵܬܲܢ\nܕܐܸܢ ܨܵܘܡ̇ܝܼܢܲܢ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܫܲܪܝܼܪ ܣܲܒܼܪܲܢ ܀ :ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܢܸܚܣܘܿܟ ܠܸܒܲܢ ܥܲܡ ܣܸܦ̈ܘܵܬܲܢ\nܕܢܸܗܘܸܐ ܫܒܼܝܼܚܹ̈ܐ ܐܲܝܟ ܒܲܪ ܥܲܡܪܲܡ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܢܨܘܼܡ ܪܸܥܝܵܢܵܐ ܥܲܡ ܗܲܕܵܡܹ̈ܐ ܡ̣ܢ ܟܠ ܕܲܣܢܸܐ\nܘܢܸܚܣܘܿܟ ܙܵܘܥܹ̈ܐ ܡ̣ܢ ܚܘܼܬܼܚܵܬܹ̈ܐ ܐܲܝܟ ܕܡ̣ܢ ܠܲܚܡܵܐ ܀ :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܐܝܼܬܼܵܘܗܝ ܐ̄ܢܵܫܵܐ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܕܢܸܗܘܸܐ ܫܵܠܹ̇ܡ ܟܠܹܗ ܒܟܼܠܹܗ ܠܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ ܀","english":"If the seal of the word that was in him is dissolved, he does not labor in the service of his toil, for he is worthy of the mysteries. If the son of the covenant who loves his beauty is glorious in praise, he does not wander among earthly things, and he is dissolved. If the mortal stands in the beautiful mystery of the Creator, he does not become flesh over anything, and he is stirred up. Like the vision, he sets the fast of Moses, and the eye of the fleshly ones is humbled so that it may be examined in him. O members that were fearful over the members, O fathers that fled from them, the light of the eyes. O the light that persecuted the light by the strength of its light. O the lips, the face of the door of the mouth of the flesh, that cried out and became confused, the body and the soul when they are opened. Fearful is the person of the bodily one, and he exalts the bodies, and the voice of the word of his mouth stirs the senses and movements. Come, see the wonder in the body of a man who fasts and is amazed, for men who are examined in him are afraid. By the fast of Moses, hope is established for our renewal, that if we fast from evil things, our hope is sure. From evil things, restrain our heart with our lips, that we may be glorious like the son of the covenant in body and soul. Fast the mind with the members from everything that is foul, and restrain movements from desires as from bread. One man is a man in body and soul, who is whole entirely for the service of life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܥܲܡܪܲܡ","severity":"info","text":"The phrase 'son of the covenant' (bar qyāmā) designates a celibate ascetic bound by a formal vow, a distinct status in Syriac Christianity.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܵܘܡ̇ܐ ܕܡܘܼܫܹܐ","severity":"info","text":"The 'fast of Moses' alludes to Moses' forty-day fast on Sinai (Exodus 34:28), a typological model for Lenten asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̄ܪ̈ܵܙܹܐ","severity":"info","text":"The term 'mysteries' (rāzē) in Narsai often refers to sacramental rites, especially baptism and Eucharist, which the ascetic's discipline makes him worthy to approach.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ... ܐܸܢ ... ܐܸܢ","severity":"info","text":"The passage opens with a threefold conditional 'if' (ʾen) structure, each clause describing an ideal ascetic state, building rhetorical momentum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܚܝܼܠ ܦܲܪܨܘܿܦܹܗ ܕܦܲܓܼܪܵܢܵܝܵܐ","severity":"info","text":"The description of the fasting body as 'fearful' and 'exalting bodies' echoes Syriac homiletic tropes of the ascetic body as a site of spiritual warfare, paralleling Ephrem's Hymns on Fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܸܬܼܒܲܕܩ ܠܹܗ","severity":"caution","text":"The phrase 'and he is dissolved' (w-ettebaqq lēh) is ambiguous: it may mean the ascetic is 'loosened' from earthly ties or 'examined' (same root ܒܕܩ). The context supports the former, but the latter is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܐܸܬܼܒܲܕܩ (ettebaqq) can mean either 'is dissolved' or 'is examined'; the reading 'is dissolved' is taken here based on the contrast with 'wandering' in earthly things.","The phrase 'O members that were fearful over the members' may refer to bodily parts in conflict or to monastic community members; the translation opts for the literal bodily sense."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܢܨܘܼܡܘܼܢ ܙܵܘܥܹ̈ܐ ܡ̣ܢ ܪܵܡܘܼܬܵܐ ܘܚܸܡܬܼܵܐ ܘܪܘܼܓܼܙܵܐ\nܐܲܝܟ ܗܲܕܵܡܹ̈ܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܕܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܢܫܝܼܓܼ ܡ̣ܢ ܠܸܒܲܢ ܚܣܵܡܵܐ ܣܲܢܝܵܐ ܡܨܲܠܸܐ ܠܢܲܦܫܵܐ\nܒܛܲܟܼܣܵܐ ܕܲܡܫܝܼܓܼ ܟܠܢܵܫ ܨܵܐܬܼܵܐ ܕܥܲܠ ܗܲܕܵܡܵܘ̈ܗܝ ܀ :ܠܵܐ ܢܨܘܼܡ ܦܘܼܡܵܐ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܘܢܸܫܪܹܐ ܠܸܒܵܐ\nܠܵܐ ܢܸܬܲܢܲܙܪܘܼܢ ܪ̈ܓܼܫܹܐ ܕܲܠܒܲܪ ܘܢܸܦܗܘܿܢ ܙܵܘܥܹ̈ܐ ܀ :ܒܨܵܘܡ̇ܐ ܢܲܐܣܸܐ ܟܹܐܢܹ̈ܐ ܕܦܲܓܼܪܲܢ ܘܡܘܼܡܹ̈ܐ ܕܢܲܦܫܲܢ\nܕܝܵ̇ܕܲܥ ܦܘܼܪܣܵܐ ܕܣܬܼܝܼܪ̈ܵܐ ܘܲܕܼܓܲܠ̈ܝܵܬܼܵܐ ܀ :ܢܚܵܘܹܝܘܗܝ ܟܹܐܒܹ̈ܐ ܕܟܼܠܹܗ ܐ̄ܢܵܫܲܢ ܕܲܠܓܼܵܘ ܘܕܲܠܒܲܪ\nܕܣܵܦܹ̇ܩ ܚܲܝܠܹܗ ܕܢܲܐܣܸܐ ܦܲܓܼܪܵܐ ܘܢܸܡܪܘܿܩ ܢܲܦܫܵܐ ܀ :ܐܵܣܝܵܐ ܗ̄ܘ̣ ܛܵܒܼܵܐ ܕܡܲܐܣܸܐ ܡܲܓܵܢ ܠܲܡܡܲܚܲܝܵ̈ܐ\nܘܥܵܨܹ̇ܒܼ ܒܪ̈ܲܚܡܹܐ ܬܒܼܵܪܵܐ ܕܥܵܘ̣ܠܵܐ ܘܡܲܩܢܸܐ ܚܲܝܹ̈ܐ ܀ :ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܡܡܲܕܹܿܟ ܝܵܗܹ̇ܒܼ ܐܲܝܟ ܣܲܡܡܵܢܹ̈ܐ\nܘܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܡܲܫܩܸܐ ܒܟܵܪܣܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܗܲܢܝܼ ܟܵܣܹܗ ܠܲܕܼܫܵܬܹ̇ܐ ܠܹܗ ܒܗܲܝܡܵܢܘܼܬܼܵܐ\nܕܚܲܠܝܘܼܬܼ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܟܲܣܝܵܐ ܒܓܼܵܘܗ ܀ :ܢܸܒܼܥܵܐ ܗ̄ܘ̣ ܚܲܠܝܵܐ ܕܪܵܕܹܐ ܟܠܢܵܫ ܒܐܲܡܝܼܢܘܼܬܼܵܐ\nܘܠܵܐ ܡܸܣܬܲܒܼܥܵܐ ܚܲܠܝܘܼܬܼ ܫܸܩܝܹܗ ܒܦܘܼܡ ܫܵܬܼܘܿܝܵܘ̈ܗܝ ܀ :ܬܵܘ ܪܸ̈ܥܝܵܢܹܐ ܕܝܲܒܸܿܫ ܐܸܢܘܿܢ ܚܘܼܡܵܐ ܕܥܵܘ̣ܠܵܐ\nܦܲܝܼܓܼܘ ܨܲܗܝܵܐ ܕܚܘܼܫܵܒܲܝ̈ܟܿܘܿܢ ܒܟܼܵܣ ܚܲܠܝܘܼܬܼܵܐ ܀ :ܬܵܘ ܦܲܟܝܼܗܹ̈ܐ ܕܲܦܟ݂ܲܗܘ ܘܲܛܥ̣ܵܘ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ\nܩܪܘܿܒܼܘ ܨܹܝܕ ܨܵܘܡܵܐ ܘܲܩܢܵܘ ܛܲܥܡܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܀ :ܬܵܘ ܚܲܣܵܡܹ̈ܐ ܕܕܲܠܲܚ ܐܸܢܘܿܢ ܛܢܵܢܵܐ ܣܲܟܼܠܵܐ\nܘܫܲܢܸܘ ܪܘܼܓܼܙܵܐ ܕܝܲܨܪܵܐ ܕܲܒܼܟܼܘܿܢ ܒܚܲܠܝܘܼܬܼ ܨܵܘܡ̇ܐ ܀","english":"Restrain your limbs from pride and anger and wrath, as members from the food of earthly things. The heart, emptied of envy, prays for itself in the order of Christ, every garment of the image that is upon its members. Do not fast with the mouth from food and release the heart; do not restrain the external senses and let the limbs go free. With fasting, heal the pains of the body and the blemishes of the soul, which knows the opportunity of secrets and falsehoods. Show the pains of the whole person, within and without, so that his power suffices to heal the body and cleanse the soul. He is a good physician who heals the wounds of the sick and, with compassion, binds up the fracture of evil and bestows life. Prayer and compassion, like medicines, give health, and hope and love give drink to the stomach of faith. This cup quenches the thirst of him who is in faith, for the sweetness of life without end is hidden within it. It is a sweet drink that drives away every garment in tranquility, and the sweetness of his drink is not exhausted by the mouths of his drinkers. Come, thoughts of the dry, go to the heat of evil; quench the thirst of your thoughts with the cup of sweetness. Come, the foolish who have become foolish and erred from the truth; approach fasting and taste the flavor of abstinence. Come, the envious who have troubled the simple; and calm the anger of the evil inclination that is in you with the sweetness of fasting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܘܼܡܘܼܢ","severity":"info","text":"The imperative ܨܘܼܡܘܼܢ (ṣūmū) is the plural of ܨܘܼܡ (ṣawm, “fast”), here used as a verb meaning “restrain” or “fast from.” Narsai plays on the double sense of physical fasting and moral restraint.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܠܝܘܼܬܼܵܐ","severity":"info","text":"ܚܲܠܝܘܼܬܼܵܐ (ḥalyūṯā) means “sweetness” or “gentleness,” but here it is a metaphor for the spiritual reward of fasting, the “sweetness of life without end.”","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܣܝܵܐ ܗ̄ܘ̣ ܛܵܒܼܵܐ","severity":"info","text":"The image of Christ as a “good physician” (ܐܵܣܝܵܐ ܛܵܒܼܵܐ) echoes the New Testament depiction of Christ as healer (e.g., Mark 5:34; John 5:8–9) and is a common typology in Syriac ascetic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪ̈ܲܚܡܹܐ","severity":"info","text":"The phrase “with compassion” (ܒܪ̈ܲܚܡܹܐ) reflects the Syriac Christian emphasis on raḥmē (compassion) as a key virtue in ascetic practice, linking fasting to inner transformation rather than mere bodily denial.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ","severity":"info","text":"The repeated imperative ܬܵܘ (tāw, “come”) introduces a series of apostrophes to different groups (the dry, the foolish, the envious), structuring the passage as a homiletic call to conversion through fasting.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܠܢܵܫ","severity":"caution","text":"The word ܟܠܢܵܫ (kullāš) is ambiguous: it may mean “every garment” (as in the English draft) or “everyone” (ܟܠ ܐ̄ܢܵܫ). The context of “garment of the image” supports the former, but the reading is not certain.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܟܠܢܵܫ (kullāš) could be read as “every garment” or “everyone”; the translation follows the former based on the parallel with “garment of the image.”","The term ܚܲܠܝܘܼܬܼܵܐ (ḥalyūṯā) may denote either “sweetness” or “gentleness”; the context of drinking favors “sweetness.”"],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܬܵܘ ܥܵܠܘܿܒܹ̈ܐ ܐܸܢܘܿܢ ܒܝܼܫܵܐ ܒܢܸܟܼܠܹܗ\nܦܪܘܿܥܘ ܙܸܵܕ̈ܩܵܬܵܐ ܚܠܵܦ ܐܸܢ̈ܩܵܬܼܵܐ ܕܥܘܼܠܒܵܢܲܝ̈ܟܿܘܿܢ ܀ :ܬܵܘ ܙܲܢܝܹ̈ܐ ܕܛܲܡܲܐܘ ܩܘܼܕܫܹ̈ܐ ܕܗܲܕܵܡܲܝ̈ܟܿܘܿܢ\nܣܲܒܼܘ ܕܘܼܟܵܝܵܐ ܒܫܵܘܬܵܦܘܼܬܼܵܐ ܕܦܘܼܠܚܵܢ ܨܵܘܡ̇ܐ ܀ :ܬܵܘ ܓܲܢܵܒܹ̈ܐ ܕܚܲܠܸܨܘ ܓܲܙܸ̈ܐ ܥܵܘܵܠܐܝܼܬܼ\nܨܘܼܡܘ ܘܐܸܡܲܟܲܟܼܘ ܕܕܼܵܡ ܬܸܬܼܚܲܣܘܿܢ ܒܲܬܼܘܵܬܼ ܢܲܦܫܵܐ ܀ :ܚܬܼܝܼܪܹ̈ܐ ܡܲܟܸܿܟܼܘ ܪܵܘܡ̇ܐ ܩܲܫܝܵܐ ܕܪܸ̈ܥܝܵܢܲܝܟܿܘܿܢ\nܘܲܠܒܲܫܘ ܨܵܘܡ̇ܐ ܢܲܚܬܵܐ ܢܲܟܼܦܵܐ ܕܲܦܠܸܐ ܒܚܸܙܘܹܗ ܀ :ܝܲܥܢܹ̈ܐ ܟܐܵܘ ܒܵܗ̇ ܒܪܲܒܿܘܼܬܼ ܟܲܪܣܵܐ ܒܩܵܠ ܫܲܘܝܘܼܬܼܵܐ\nܘܐܲܚܘܿܕܘ ܒܐܲܦܹܝ̈ܗ̇ ܬܲܪܥܵܐ ܕܨܵܘܡ̇ܐ ܬܸܬܼܝܲܥܲܢ ܀ :ܪ̈ܵܓܼܝ ܟܣܸܦܵܐ ܒܲܕܲܪܘ ܟܣܸܦܵܐ ܒܐܲܪܥܵܐ ܕܨܵܘܡ̇ܐ\nܕܬܸܥܘܿܢ ܥܘܼܬܼܪܵܐ ܕܙܲܕܲܝܼܩܘܼܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܪ̈ܡܚܲܝ ܫܘܼܒܼܚܵܐ ܥܪܘܿܩܘ ܡ̣ܢ ܫܘܼܒܼܚܵܐ ܦܲܚܵܐ ܢܟܼܝܼܠܵܐ\nܘܦܲܪܣܵܘ ܢܸܟܼܠܵܘ̈ܗܝ ܒܢܘܼܗܪܵܐ ܕܨܵܘܡ̇ܐ ܡܲܦܨܲܚ ܢܲܦܫܵܐ ܀ :ܨܘܼܡ ܨܲܝܵܡܵܐ ܥܲܡ ܡܹܐܟܼܘܼܠܬܵܐ ܐܵܦ ܡ̣ܢ ܫܘܼܒܼܚܵܐ\nܕܲܠܡܵܐ ܬܸܥܘܿܠ ܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܘܬܸܫܪܸܐ ܨܵܘܡ̇ܟ ܀ ܟܠܝܼ ܣܸܦ̈ܘܵܬܼܵܟ ܡ̣ܢ ܪܘܼܛܵܢܵܐ ܐܲܝܟ ܕܡ̣ܢ ܠܲܚܡܵܐ:\nܕܲܠܡܵܐ ܬܵܘܒܸܿܕܼ ܡܸܠܬܼܵܐ ܕܦܘܼܡ̇ܟ ܥܲܡܠܹ̈ܐ ܕܢܲܦܫܵܟ ܀ :ܦܪܘܿܣ ܫܘܿܫܸܦܵܐ ܕܨܵܘܡ̇ܐ ܕܲܟܼܝܵܐ ܥܲܠ ܒܵܒܼܵܬܼ̈ܟ\nܕܠܵܐ ܬܸܬܼܒܲܩܸܐ ܙܲܠܝܼܠܵܐܝܼܬܼ ܒܚܵܘܪܵܐ ܣܲܢܝܵܐ ܀ :ܟܠܝܼ ܡ̣ܢ ܥܲܝܢܝ̈ܟ ܫܸܩܝܵܐ ܨܲܚܢܵܐ ܕܬܼܵܒܲܥ̇ ܦܲܓܪܵܐ\nܘܐܲܫܩܵܐ ܐܸܢܹܝܢ ܟܵܣܵܐ ܢܲܟܼܦܵܐ ܕܩܲܕܿܝܼܫܘܼܬܼܵܐ ܀ :ܥܲܝܢܵܐ ܪܦܝܼܬܼܵܐ ܗ̄ܝܼ ܘܲܩܒܸܐ ܒܓܼܵܘܗ̇ ܚܝܵܪܵܐ ܪܲܦܝܵܐ\nܐܲܚܘܿܕܼ ܒܐܲܦܹܝ̈ܗ̇ ܬܪܲܥ ܨܸܒܼܝܵܢܵܐ ܕܲܟܼܢܝܼܟܼܘܼܬܼܵܐ ܀","english":"Come, O victors, and walk in the evil of the whole [world]; \nRepay the alms in place of the afflictions of your oppressors. Come, O little ones who have defiled the sanctities of your members; \nTake purity in the partnership of the service of fasting. Come, O strong ones who have plundered the treasures wickedly; \nFast and humble yourselves so that the blood may be restrained in the dwellings of the soul. O sinners, humble the harsh pride of your thoughts, \nAnd put on fasting, humility, and the poverty that marvels in its vision. O fools, cry out in the multitude of the belly with a voice of equality, \nAnd seize by its face the gate of fasting that it may be opened. O runners after silver, cast silver upon the earth of fasting, \nSo that the wealth of righteousness that is indestructible may enter. O runners after glory, flee from vain and transient glory, \nAnd spread out its meals in the light of fasting that gladdens the soul. Fast, O faster, with the food, and also from glory, \nLest the love of glory enter and dissolve your fast. Restrain your lips from slander as from bread, \nLest you lose the word of your mouth, the labors of your soul. Spread the pure veil of fasting over your eyes, \nSo that you may not be despised in the hollow of the blind pit. Restrain your eyes from the polluted sight that follows the body, \nAnd drink the cup of poverty of holiness with your ears. The eye is a slack thing, and in it a slack gaze dwells; \nSeize by its face the gate of desire for your purity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Come, O victors, and walk in the evil of the whole [world]","severity":"info","text":"The opening line is paradoxical: the 'victors' are called to walk in 'evil' (ܒܝܼܫܵܐ), likely meaning the fallen world, to engage in ascetic struggle.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܵܘܡ̇ܐ (ṣawmā)","severity":"info","text":"The Syriac term for 'fasting' appears repeatedly, denoting both physical abstinence and a broader ascetic discipline integral to the homily's theme.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Restrain your lips from slander as from bread","severity":"info","text":"This echoes Proverbs 10:19 (restraint of speech) and ascetic traditions linking fasting with control of the tongue, common in Syriac monastic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"O runners after silver, cast silver upon the earth of fasting","severity":"info","text":"This reflects the Syriac Christian ideal of renouncing wealth for spiritual riches, a theme in Narsai's works and the broader East Syrian ascetic tradition.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Come, O victors... Come, O little ones... Come, O strong ones...","severity":"info","text":"The passage uses a repetitive anaphoric structure ('Come, O...') to address different groups of sinners, building a cumulative exhortation to fasting and humility.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"The eye is a slack thing, and in it a slack gaze dwells","severity":"info","text":"The Syriac term ܪܦܝܼܬܼܵܐ (rāpyāṯā) can mean 'slack' or 'loose,' but the sense is contested: it may denote moral laxity or simply physical weakness; the reading here follows the ascetic context.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'walk in the evil of the whole' (ܬܵܘ ܥܵܠܘܿܒܹ̈ܐ ܐܸܢܘܿܢ ܒܝܼܫܵܐ ܒܢܸܟܼܠܹܗ) is ambiguous: 'evil' may refer to the world's sinfulness or to the ascetic's active engagement with it; the translation takes it as the fallen world.","The identity of 'victors' (ܥܵܠܘܿܒܹ̈ܐ) is unclear—possibly martyrs or ascetic victors over passions; the context suggests the latter."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܘܼܪ̈ܝ ܢܸܩ̈ܒܼܵܬܼܵܐ ܒܫܲܦܝܘܼܬܼ ܨܵܘܡ̇ܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ\nܘܲܡܪ̈ܘܿܩ ܡܘܼܡܹ̈ܐ ܕܪܸ̈ܥܝܵܢܲܝܟܹܿܝܢ ܐܲܝܟ ܕܐܲܦܲܝܟܹܿܝ̈ܢ ܀ :ܢܲܟܸܿܦܝ̈ ܚܵܘܪܵܐ ܕܚܘܼܫܵܒܲܝܟܹܿܝ̈ܢ ܐܲܝܟ ܕܲܒܼܢܲܚ̈ܬܹܿܐ\nܕܢܸܗܘܸܐ ܫܵܠܹ̇ܡ ܨܸܒܼܝܵܢ ܢܲܦܫܵܐ ܠܐܸܣܟܹܿܝܡ ܦܲܓܼܪܵܐ ܀ :ܠܵܐ ܬܸܨܛܲܒܿܬܼܝܼܢ ܒܢܲܚ̈ܬܹܿܐ ܕܲܠܒܲܪ ܐܘܿ ܒܲܪܬܼ ܚܵܘܵܐ\nܠܒܲܫܝ ܢܲܟܼܦܘܼܬܼܵܐ ܥܲܠ ܪܸܥܝܵܢܹܟܼܝ ܐܲܝܟ ܕܥܲܠ ܕܘܼܫܡܹܟܼܝ ܀ :ܛܲܟܸܿܣ ܪܲܗܛܵܐ ܕܥܝܼܢܲܝ̈ ܠܸܒܹܿܟܼܝ ܐܲܝܟ ܗܲܠܟܼܵܬܹܟܼܝ̈\nܕܠܵܐ ܢܸܬܿܬܲܩܠܘܼܢ ܫܲܒܼܪ̈ܲܝ ܠܸܒܵܐ ܒܙܲܠܝܼܠܘܼܬܹܟܼܝ ܀ :ܒܨܘܿܪܝ ܡ̣ܢ ܨܸܒܼܬܵܐ ܕܥܲܠ ܗܲܕܵܡܲܝ̈ܟܿܝ ܘܨܲܒܸܿܬܼܝ ܗܵܘܢܹܟܼܝ\nܡܪܘܿܩܝ ܪܸܥܝܵܢܹܟܼܝ ܐܲܝܟ ܦܲܪܨܘܿܦܹܟܼܝ ܒܪܲܟܼܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܚܙܵܝ ܠܵܐ ܬܸܗܘܹܝܢ ܥܸܠܲܬܼ ܟܸܫܠܵܐ ܒܨܸܒܼܬܵܐ ܕܐܲܦܲܝ̈ܟܿܝ\nܕܲܠܡܵܐ ܬܩܲܒܿܠܝܼܢ ܕܝܼܢܵܐ ܥܦܝܼܦܵܐ ܕܲܚܛ݂ܲܝܬܿܝ ܘܐܲܚܛܝܼܬܿܝ ܀ :ܫܡܲܥܝܼ ܩܘܼܛܪܵܓܼܵܐ ܕܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܹܟܼܝ ܡ̣ܢ ܢܵܡܘܿܣܵܐ\nܕܲܡܓܲܢܸܐ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܪܟܼܝ ܡ̣ܢ ܟܠ ܥܵܘ̣ܠܵܝܼ̈ܢ ܀ :ܗܵܐ ܚܵܘܝܼܬܹܿܟܼܝ ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܡ̣ܢ ܕܲܟܼܝܵܢܵܐ\nܕܚܲܠܝ ܡ̣ܢ ܢܸܓܼ̈ܕܹܿܐ ܘܫܐܲܠܝ ܪ̈ܲܚܡܹܐ ܥܲܕܼ ܐܝܼܬܼ ܙܲܒܼܢܵܐ ܀ :ܠܒܲܫܘ ܐܲܝܟ ܙܲܝܢܵܐ ܚܲܝܠܹܗ ܕܨܵܘܡ̇ܐ ܓܲܒܼܪܹ̈ܐ ܘܢܸܫܹ̈ܐ\nܕܠܲܝܬܿ ܦܘܼܪܫܵܢܵܐ ܒܐ̄ܪܵܙܵܐ ܚܲܕܼܬܼܵܐ ܕܨܵܪ ܠܲܢ ܒܐܝܼܕܹܗ ܀ :ܚܕܼܵܐ ܫܲܘܝܘܼܬܼܵܐ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܓܠ̣ܵܐ ܠܲܢ ܨܵܘܡ̇ܐ\nܐܲܟܼܡܵܐ ܕܫܵܠܲܚ ܦܲܓܼܪܵܐ ܚܒܼܵܠܵܐ ܐܵܦ ܐܸܣܟܹܿܡܵܐ ܀ :ܢܨܘܼܡ ܕܲܟܼܝܵܐܝܼܬܼ ܐܲܝܟ ܕܲܦܠܸܐ ܠܹܗ ܠܐ̄ܪܵܙ ܚܘܼܕܵܬܼܵܐ\nܕܠܵܐ ܢܸܬܿܕܲܓܲܠ ܫܪܵܪܵܐ ܕܐ̄ܪܵܙܵܐ ܒܝܲܕܼ ܪܲܦܝܘܼܬܲܢ ܀","english":"Come, O victors, and walk in the evil of the whole [world]; Repay the alms in place of the afflictions of your oppressors. Come, O little ones who have defiled the sanctities of your members; Take purity in the partnership of the fast like a mirror. And wipe away the blemishes of your thoughts like your face. Bend the course of your thoughts like the garments of your body, so that the will of the soul may be complete for the discipline of the body. Do not be adorned with garments of the outside or with the daughter of Eve; Put on humility upon your thoughts as upon your body. Order the course of the eyes of your heart according to your ways, so that the children of the heart may not stumble in your frivolity. Restrain from the desire that is upon your limbs, and correct your conduct; Wipe away your thoughts like your face in the tenderness of the soul. See that you do not become a cause of stumbling in the desire of your face, lest you receive a double judgment for your sin and your causing to sin. Hear the condemnation of the multitude of your iniquity from the law that purifies the evil of your nature from all iniquities. Behold, your life from the pure law: be mild from the sinews and ask for mercy while there is time. Put on like armor the power of the fast, O men and women, for there is no distinction in the new mystery that he has made for you in his hand. One equality of that sign has revealed to you the fast, as it removes corruption from the body and also the discipline. Fast purely as he has commanded for the new mystery, so that the truth of the mystery may not be falsified by your laxity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The Greek loanword σχῆμα (schema) denotes the outward discipline or habit of the body, here contrasted with the soul's will.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܼܢܵܐ ܥܦܝܼܦܵܐ","severity":"info","text":"The phrase 'double judgment' echoes the principle of stricter judgment for those who cause others to sin, as in Matthew 18:6–7 and James 3:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪܬܼ ܚܵܘܵܐ","severity":"info","text":"'Daughter of Eve' is a traditional Syriac epithet for woman, often used in ascetic contexts to warn against adornment and distraction.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܵܘܡ̇ܐ ... ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ","severity":"info","text":"The image of fasting as a mirror that reveals blemishes of thought parallels Narsai's homiletic use of visual metaphors for self-examination.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܒܲܫܘ ܐܲܝܟ ܙܲܝܢܵܐ","severity":"info","text":"This verse shifts from individual address to a collective exhortation ('put on like armor'), marking a rhetorical climax that unites men and women in the fast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܪܵܙܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"'New mystery' likely refers to the Christian dispensation or the sacrament of baptism, in which fasting is a shared discipline without gender distinction.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܪܬܼ ܚܵܘܵܐ' could be read literally as 'daughter of Eve' or as a generic term for women; the ascetic context supports the latter.","The referent of 'ܐܵܪܵܙܵܐ ܚܲܕܼܬܼܵܐ' is ambiguous between the Christian faith generally and the specific mystery of baptism; the parallel with 'no distinction' suggests baptismal unity."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܢܨܘܼܡ ܫܲܘܝܵܐܝܼܬܼ ܡ̣ܢ ܟܠ ܕܲܣܢܸܐ\nܕܠܵܐ ܢܸܬܼܥܵܘܲܟ ܨܵܘܡܵܐ ܕܦܘܼܡܵܐ ܒܝܲܕܼ ܪܸܥܝܵܢܵܐ ܀ :ܠܵܐ ܢܸܚܠܘܿܛ ܒܹܗ ܒܕܸܒܼܚܵܐ ܕܨܵܘܡܲܢ ܚܲܕܼ ܡ̣ܢ ܥܵܘ̣ܠܵܝܼ̈ܢ\nܕܐܸܢ ܡܸܬܿܛܲܡܲܐ ܠܵܐ ܡܸܬܼܩܲܒܲܠ ܨܹܝܕܼ ܝܵ̇ܕܲܥ ܟܠ ܀ :ܠܲܝܬܿ ܨܸܒܼܝܵܢܵܐ ܠܝܵ̇ܕܲܥ ܟܠܵܐ ܒܕܸܒܼܚܹ̈ܐ ܕܥܵܘ̣ܠܵܐ\nܘܠܵܐ ܫܵܦܲܪ ܠܹܗ ܨܵܘܡ̇ܐ ܕܦܲܓܼܪܵܐ ܒܸܠܥܵܕܼ ܢܲܦܫܵܐ ܀ :ܨܵܡ̣ܘ ܝܗ̄ܘܼܕܵܝܹ̈ܐ ܘܩܲܪܸܒܼܘ ܕܸܒܼܚܹ̈ܐ ܘܠܵܐ ܐܸܬܼܩܲܒܲܠܘ\nܕܲܚܠܝܼܛܵܐ ܗ̄ܘ̣ܵܬܼ ܥܲܡ ܕܸܒܼܚܲܝ̈ܗܘܿܢ ܕܚܠܲܬܼ ܫܹܐܕܹ̈ܐ ܀ :ܒܪܼ̈ܓܼܿܫܹܐ ܕܲܠܒܲܪ ܨܵܡ̣ܘ ܥܸܒܼܪ̈ܵܝܹܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܙܵܘܘܥܹ̈ܐ\nܐܵܦ ܚܵܙܹ̇ܐ ܟܠ ܠܵܐ ܝܲܗ̄ܒܼ ܐܲܓܼܪܵܐ ܠܨܵܘܡ̇ܐ ܠܦܝܼܓܼܵܐ ܀ :ܦܲܓܼܪܵܐ ܡܲܟܸܿܟܼܘ ܘܠܵܐ ܢܚ̣ܸܬܼ ܠܸܒܵܐ ܪܵܡܘܼܬܼܵܐ\nܒܓܸܠܝܵܐ ܫܦ݂ܲܪܘ ܗ̄ܘ̣ܵܘ ܘܣܲܪܸܩ ܐܸܢܘܿܢ ܡ̣ܢ ܦܘܼܪܥܵܢܵܐ ܀ :ܟܲܕܼܵܒܼܵܐܝܼܬܼ ܬܒܲܥ̣ܘ ܡܲܪ̈ܵܚܹܐ ܐܲܓܼܪܵܐ ܕܨܵܘܡ̇ܐ\nܘܐܲܟܸܿܣ ܐܸܢܘܿܢ ܢܒܼܝܼܵܐ ܒܪܘܼܚܵܐ ܕܡܸܛܥܵܐ ܛܵܥܹ̇ܝܢ ܀ :ܠܡܵܢܵܐ ܠܲܡ ܨܵܡ̄ܢ ܘܠܵܐ ܚܵܐܲ݁ܪ ܐܲܢ̄ܬܿ ܒܨܵܘܡܵܐ ܕܦܲܓܼܪܲܢ\nܠܡܵܢ ܐܸܬܼܡܲܟܲܡܼܢ ܘܠܵܐ ܐܸܬܼܒܲܩܝܼܬܿ ܒܡܘܼܟܵܟ ܢܲܦܫܲܢ ܀ :ܐܘܿ ܡ̣ܢ ܚܘܼܬܼܪܵܐ ܦܥܠܵܐ ܢܟܼܝܼܠܵܐ ܕܒܲܛܝܼܠ ܟܠ ܫܵܥ\nܘܬܼܵܒܲܥ̇ ܐܲܓܼܪܵܐ ܐܲܝܟ ܟܲܫܝܼܪܵܐ ܠܡܵܪܹܐ ܟܲܪܡܵܐ ܀ :ܐܘܿ ܪܵܡܘܼܬܼܵܐ ܣܲܬܵܐ ܕܒܼܪܵܐ ܓܠܝܼܙܲܬܼ ܦܹܐܪܹ̈ܐ\nܕܕܼܵܝ̇ܢܵܐ ܒܚܓܘܼܨܦܵܐ ܥܲܡ ܦܲܠܵܚܵܐ ܕܗܵܐ ܠܲܡ ܛܲܠ̣ܡܲܢܝ ܀ :ܠܥܸܙ ܓܸܠܝܵܢܵܐ ܕܐ̄ܪܵܙ ܒܵܪܘܿܝܵܐ ܒܠܸܫܵܢ ܒܸܣܪܵܐ\nܘܐܲܟܸܿܣ ܐܸܢܘܿܢ ܕܲܟܼܕܵܒܼܵܐܝܼܬܼ ܨܵܡ̣ܘ ܘܐܸܬܼܡܲܟܲܟܼܘ ܀ :ܠܵܐ ܠܲܡ ܬܨܘܼܡܘܼܢ ܐܲܝܟ ܗܵܢ ܨܵܘܡ̇ܐ ܢܒܼܝܼܵܐ ܬܲܪܓܸܿܡ\nܠܵܐ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܡܘܼܟܵܟ ܦܲܓܼܪܵܐ ܘܪܵܡܘܼܬܼ ܢܲܦܫܵܐ ܀","english":"In body and soul, fast equally with all that is pure,\nLest the fast of the mouth be defiled by thought. Do not mix with it in the sacrifice of your fast one of the wicked,\nFor if it is polluted, it is not accepted before the All-Knowing. There is no will for the All-Knowing in the sacrifices of the wicked,\nAnd the fast of the body does not please him apart from the soul. The Jews fasted and offered sacrifices, and they were not accepted,\nBecause their sacrifices were mixed with the worship of demons. The Hebrews fasted with external senses, and there was no trembling,\nEven the All-Seeing gives no reward to the fast of the body. They humbled the body, but the heart did not descend from pride;\nOutwardly they were fair, but empty of reward. Falsely the dissolute sought the reward of fasting,\nAnd they went and added sin to the spirit of error that leads them astray. Why do you fast, and not see that you are in the fast of the body?\nWhy are you humbled, and not weep at the humiliation of your soul? O one who from abundance does a work that is despised every hour,\nAnd seeks reward like a diligent one from the master of the vineyard. O pride, a folly that cuts off the fruits of the vine,\nThat contends with the laborer who has not wronged me. Burn the revelation of the mystery of the Creator in the language of the flesh,\nAnd they went and added, as falsely they fasted and were humbled. Do not fast like this fast, O wicked one, interpret;\nThe Father does not want the humiliation of the body and the pride of the soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"The Syriac term ṣawmā (fast) is central to Narsai's homily, distinguishing bodily abstinence from spiritual purity. The passage repeatedly contrasts the 'fast of the mouth' with the 'fast of the body' and the 'fast of the soul,' reflecting a technical ascetic vocabulary.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗ̄ܘܼܕܵܝܹ̈ܐ","severity":"info","text":"The reference to Jews fasting and offering sacrifices that were mixed with demon worship reflects a common polemical trope in Syriac Christian literature, contrasting true Christian asceticism with Jewish practices seen as merely external.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵ̇ܕܲܥ ܟܠ","severity":"info","text":"The epithet 'All-Knowing' (yādaʿ kol) for God echoes biblical language (e.g., 1 Sam 2:3; Ps 139:4) and is used here to emphasize that God discerns the inner disposition behind fasting, rejecting polluted sacrifices.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܫܝܼܪܵܐ ܠܡܵܪܹܐ ܟܲܪܡܵܐ","severity":"info","text":"The image of a diligent worker seeking reward from the master of the vineyard parallels the parable of the laborers in the vineyard (Matt 20:1–16) and is a common metaphor in Syriac ascetic literature for the relationship between ascetic effort and divine reward.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿ ܪܵܡܘܼܬܼܵܐ ܣܲܬܵܐ","severity":"caution","text":"The phrase 'O pride, a folly that cuts off the fruits of the vine' is syntactically ambiguous: ܣܲܬܵܐ (sattā) can mean 'folly' or 'error,' and the verb ܕܼܵܝ̇ܢܵܐ (dāyʿā) may be read as 'cuts off' or 'destroys.' The sense is clear in context, but the exact nuance is uncertain.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'O one who from abundance does a work that is despised every hour' (ܐܘܿ ܡ̣ܢ ܚܘܼܬܼܪܵܐ ܦܥܠܵܐ ܢܟܼܝܼܠܵܐ ܕܒܲܛܝܼܠ ܟܠ ܫܵܥ) is ambiguous: ܚܘܼܬܼܪܵܐ (ḥūṯārā) can mean 'abundance' or 'pride,' and the referent of 'the work' is unclear—possibly the act of fasting itself. The reading taken follows the English draft's 'abundance.'"],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܗܵܢܵܘ̇ ܨܵܘܡ̇ܐ ܕܬܼܵܒܲܥ̇ ܨܸܒܼܝܢܝ ܡ̣ܢ ܨܲܝܵܡܹ̈ܐ\nܠܡܸܫܪܵܐ ܩܸܛܪܹ̈ܐ ܕܩ̣ܛܲܪ ܥܵܘ̣ܠܵܐ ܒܓܼܵܘ ܪܸ̈ܥܝܵܢܹܐ ܀ :ܐܸܢ ܒܵܥܹ̇ܐ ܐܲܢ̄ܬܿ ܕܢܸܗܘܸܐ ܨܵܘܡ̇ܟ ܕܟܹܐ ܡ̣ܢ ܡܘܼܡܹ̈ܐ\nܚܘܼܢ ܩܲܪܝܼܒܼܵܟ ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܘܗܵܐ ܩܲܒܸܿܠܬܹܿܗ ܀ :ܗܵܐ ܐܲܠܸܦ ܠܲܢ ܢܒܼܝܼܵܐ ܕܪܘܼܚܵܐ ܙܢܲܝ̈ ܨܲܝܵܡܹ̈ܐ\nܠܵܐ ܢܸܬܿܕܲܡܸܐ ܐܲܝܟ ܝܗ̄ܘܼܕܵܝܹ̈ܐ ܕܨܵܡ̣ܘ ܘܐܸܣܬܲܪܲܩܘ ܀ :ܗܵܐ ܚܵܘܝܼ ܠܲܢ ܟܲܣܝܵܐ ܒܓܸܠܝܵܐ ܕܐܲܝܟܲܢ ܢܸܫܦܲܪ\nܢܕܲܟܸܿܐ ܢܲܦܫܲܢ ܥܲܡ ܗܲܕܵܡܲܝ̈ܢ ܠܥܲܝܢܲܝ̈ ܟܲܣܝܵܐ ܀ :ܗܵܐ ܒܲܕܸܿܩ ܠܲܢ ܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ ܒܝܲܕܼ ܐܹܫܲܥܝܵܐ\nܢܸܬܼܩܲܢ ܟܠܫܵܥ ܐܲܝܟ ܨܼܒܼܝܵܢܹܗ ܒܐܲܝܠܹܝܢ ܕܲܡܢܵܚ ܀ :ܢܸܣܥܸܐ ܚܘܼܬܼܪܵܐ ܡ̇ܘܒܸܿܕ ܥܲܡܠܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܘܢܸܪܚܲܡ ܢܝܼܫܵܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܕܡܲܚܸܐ ܡܲܓܵܢ ܀ :ܢܸܥܩܘܿܪ ܢܸܟܼܠܵܐ ܡܲܪܝܼܪ ܟܘܼ̈ܒܹܿܐ ܡ̣ܢ ܪܸܥܝܵܢܲܢ\nܘܢܸܨܘܿܒܼ ܫܲܝܢܵܐ ܡܫܲܝܸܢ ܟܠܵܐ ܒܓܼܵܘ ܡܲܚܫܲܒܼܬܲܢ ܀ ܢܸܟܼܠܵܐ ܦܲܚܵܐ ܗ̄ܘ̣ ܕܲܟܼܣܸܐ ܒܢܲܦܫܵܐ ܐܲܝܟ ܕܲܒܼܦܲܚܬܵܐ:\nܘܨܵܐܹ̇ܪܼ ܐ̄ܢܵܫܵܐ ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ ܠܐܲܒܼܕܵܢ ܡ̇ܘܬܵܐ ܀ :ܒܫܸܡ ܟܹܐܢܘܼܬܼܵܐ ܡܲܛܥܹܐ ܢܸܟܼܠܵܐ ܐܲܝܟ ܕܲܒܼܠܸܩܛܵܐ\nܘܲܡܚܲܬܼܚܸܬܼ ܠܹܗ ܠܝܲܨܪܵܐ ܕܢܹܐܟܼܘܿܠ ܡܸܪܵܬܼ ܡ̇ܘܬܵܐ ܀ :ܢܦܲܣܸܐ ܡ̇ܕܹܝܢ ܢܸܟܼܠܵܐ ܕܵܟܼܣܸܐ ܒܓܼܵܘ ܪܸܥܝܵܢܲܢ\nܘܐܲܟܸܿܢ ܢܸܩܪܘܿܒܼ ܠܦܘܼܠܚܵܢ ܨܵܘܡ̇ܐ ܒܕܲܟܼܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܠܵܐ ܢܸܬܼܟܲܣܸܐ ܢܸܟܼܠܵܐ ܒܨܵܘܡܲܢ ܐܲܝܟ ܕܲܒܼܢܲܚܬܵܐ\nܐܲܟܼܡܵܐ ܕܲܥܒ݂ܲܕܼܘ ܒܢܲܝ̈ ܐܝܼܙܲܪܥܹܝܠ ܕܨܵܡ̣ܘ ܘܐܸܨܛܲܢܲܥܘ ܀ :ܠܵܐ ܢܸܫܬܲܡܲܫ ܡܹܐܟܼܠܩܲܪܨܵܐ ܒܲܢܙܝܼܪܬܲܢ\nܐܲܟܼܡܵܐ ܕܥܸܒܼܕܲܬ̤ ܗܵܝ̇ ܫܵܛܝܼܬܵܐ ܠܢܵܒܼܘܿܬܼ ܚܲܣܝܵܐ ܀","english":"This fast that follows my will from the fasters,\nTo loosen the knots that wickedness has tied within the thoughts. If you desire that your fast be pure from blemishes,\nShow your neighbor love and mercy, and receive him. Behold, teach us the mystery of the Spirit, O chosen fasters,\nDo not be polluted like the Jews who fasted and were scattered. Behold, show us the hidden one in the revelation of how it is fitting\nTo purify oneself with one's members for the hidden eyes. Behold, examine for us the will of its love through Isaiah,\nStand every hour according to his will in those who are sick. Strive, O excellent one, to destroy the labors of body and soul,\nAnd love the humility that gives life to the weak. Uproot the bitter food of thorns from your thoughts,\nAnd plant peace that brings rest to all within your mind. Food is a snare that covers the soul like a net,\nAnd it burns like a fire like beasts for the destruction of death. In the name of purity, food brings error like a leech,\nAnd it corrupts the inclination that eats the inheritance of death. Remove from the mind the food that covers within your thoughts,\nAnd thus approach the service of the fast in purity of soul. Let not food be hidden in your fast like a snare,\nAs did the children of Israel who fasted and were painted. Do not use the gluttony of the stomach in your vigil,\nAs did that foolish woman to the holy father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܵܘܡ̇ܐ","severity":"info","text":"The Syriac term ṣawmā (fast) is central to Narsai’s ascetic theology, denoting both physical abstinence and spiritual purification.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"The reference to Isaiah (ܐܹܫܲܥܝܵܐ) likely alludes to prophetic calls for inner purity, such as Isaiah 1:16 or 58:1, though no direct quotation is given.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗ̄ܘܼܕܵܝܹ̈ܐ","severity":"info","text":"Narsai contrasts Christian fasting with Jewish practice, a common polemical trope in Syriac literature, emphasizing that Jewish fasts were external and thus invalid.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܸܟܼܠܵܐ","severity":"info","text":"The metaphor of food as a snare (ܢܸܟܼܠܵܐ) parallels ascetic imagery in Evagrius Ponticus, where gluttony traps the soul in material desires.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ... ܗܵܐ ... ܗܵܐ","severity":"info","text":"The triple repetition of ܗܵܐ (behold) structures the passage as a series of exhortations, each introducing a new aspect of fasting: mystery, revelation, and examination.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܨܛܲܢܲܥܘ","severity":"caution","text":"The verb ܐܸܨܛܲܢܲܥܘ (were painted) is ambiguous; it may mean they fasted hypocritically or engaged in cosmetic rituals, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܸܨܛܲܢܲܥܘ' (were painted) is unclear; it could refer to cosmetic adornment or metaphorical deception.","The identity of 'that foolish woman' (ܗܵܝ̇ ܫܵܛܝܼܬܵܐ) is not specified; possibly a biblical or hagiographic figure."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܗܵܪܟܵܐ ܢܸܚܙܸܐ ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܕܲܣܥ݂ܲܪ ܢܸܟܼܠܵܐ\nܕܟܲܣܝܼ ܢܦܫܹܗ ܒܐܸܣܟܹܿܝܡ ܨܵܘܡ̇ܐ ܘܫܲܡܸܫ ܩܸܛܠܵܐ ܀ :ܙܘܼܥܘ ܨܲܝܵܡܹ̈ܐ ܡ݂ܢ ܩܵܠ ܩܸܛܠܵܐ ܕܲܗܘ̤ܵܐ ܒܨܵܘܡܵܐ\nܘܲܕܼܚܲܠܘ ܕܲܠܡܵܐ ܡܣܲܬܲܪ ܢܸܟ̣ܠܵܐ ܒܪܸ̈ܥܝܵܢܲܝܟܿܘܿܢ ܀ :ܚܙ̣ܵܘ ܕܲܠܡܵܐ ܐܝܼܬܼ ܕܒܼܵܥܹ̇ܐ ܕܢܸܥܠܘܿܒܼ ܒܲܕܼܡܘܼܬܼ ܐܵܚܵܒܼ\nܘܚܵܫܹ̇ܠ ܢܸܟܼܠܵܐ ܕܢܸܩܛܘܿܠ ܚܲܒܼܪܹ ܕܢܹܐܪܲܬܼ ܢܸܟܼܣܵܘ̈ܗܝ ܀ :ܘܐܸܢ ܠܵܐ ܩܵܛܹ̇ܠ ܐܲܝܢܵܐ ܕܥܵܠܹ̇ܒܼ ܒܲܕܼܡܘܼܬܼ ܐܵܚܵܒܼ\nܠܒܼܵܚܲܪ ܠܸܒܵܐ ܐܲܝܟ ܩܵܛܘܿܠܵܐ ܗ̄ܘ̣ ܥܲܠ ܕܐܸܬܼܝܲܥܲܢ ܀ :ܠܨܸܒܼܝܵܢ ܢܲܦܫܵܐ ܡܠܝܼܟ ܦܘܼܪܥܵܢܵܐ ܐܵܦ ܓܹܗܲܢܵܐ\nܘܐܲܝܕܼܵܐ ܕܨܵܒܹ̇ܐ ܒܵܗ̇ ܡܸܙܕܲܕܲܩ ܐܵܦ ܡܸܬܼܚܲܝܲܒܼ ܀ :ܐܵܦ ܒܲܪ ܥܲܡܪܝܼ ܨܒܼܵܐ ܘܐܸܬܼܪܲܓܼܪܲܓܼ ܠܲܕܼܠܵܐ ܕܝܼܠܹܗ\nܘܩܲܛ̣ܠܹܗ ܣܲܝܦܵܐ ܕܨܸܒܼܝܵܢ ܢܲܦܫܵܐ ܕܲܩܛܲܠ ܚܲܒܼܪܹܗ ܀ :ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ ܩܲܛܠܹ݂ܗ ܠܢܵܒܼܘܿܬܼ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܣܲܝܦܵܐ\nܘܗܵܐ ܡܲܠܟܵܐ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܩ̣ܛܲܠ ܒܐܝܼܕܼܵܘ̈ܗܝ ܐܸܠܵܐ ܒܠܸܒܹܿܗ ܀ :ܒܢܲܚܬܵܐ ܕܣܲܝܦܵܐ ܟܲܣܝܲܬ̤ ܐܝܼܙܒܹܿܠ ܠܣܲܝܦܹܗ ܕܐܵܚܒܼ\nܘܟܸܢ ܐܵܘܚܸܕܬܹܗ ܒܐܝܼܕܼܵܐ ܕܢܸܟܼܠܵܐ ܘܩܲܛܠܹܗ ܠܚܲܣܝܵܐ ܀ :ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܚܒܲܫܬܹܗ ܠܩܸܛܠܵܐ ܕܠܵܐ ܬܸܬܼܦܪܣܸܐ\nܘܛܸܒܼܥܵܬ̤ ܒܐܲܦܵܘ̈ܗܝ ܛܲܒܼܥܵܐ ܕܡܲܠܟܵܐ ܕܠܵܐ ܬܸܬܿܕܲܓܲܠ ܀ :ܓܙܘܿܪܝ ܠܲܡ ܨܵܘܡܵܐ ܐܘܿ ܫܵܛܝܼܬܼܵܐ ܣܲܢܝܲܬܼ ܨܵܘܡܵܐ\nܘܐܵܘܬܸܿܒܼܝ ܠܢܵܒܼܘܿܬܼ ܒܪܹܫ ܨܲܝܵܡܹ̈ܐ ܨܲܗܝܲܝ̈ ܠܲܕܼܡܵܐ ܀ :ܘܐܲܝܬܵܘ ܣܵܗ̈ܕܹܐ ܕܕܲܓܵܠܘܼܬܼܵܐ ܥܲܠ ܫܲܪܝܼܪܵܐ\nܘܢܸܦܩܘܼܢ ܪܘܼܚܵܐ ܕܨܲܚܝܼ ܠܡܲܠܟܵܐ ܐܵܦ ܠܐܲܠܵܗܵܐ ܀ :ܐܘܿ ܨܸܒܼܝܵܢܵܐ ܡܨܲܚܸܐ ܟܠܫܥܵ ܠܐܵܠܵܗ ܟܠܵܐ\nܕܲܗܘ̤ܵܐ ܒܢܸܟܼܠܵܐ ܬܵܒܲܥ̇ ܨܲܥܪܵܐ ܒܐܸܣܟܹܿܡ ܚܘܼܒܵܐ ܀","english":"Here, see the great murder that the wicked one committed,  \nwho covered himself with the schema of fasting and served murder.  \nThe fasters trembled at the voice of the murder that was in the fast,  \nand they feared lest the wicked one be hidden in your thoughts.  \nSee, lest there be one who desires to prevail in the likeness of Ahab,  \nand to think of the wickedness of killing the companion of his inheritance of his vestments.  \nAnd if he does not kill, the one who prevails in the likeness of Ahab,  \nlater his heart is like a murderer over what he has done.  \nThe judgment of Gehenna is full for the will of the self,  \nand the hand that wills is justified in it and also condemned.  \nEven my fellow countryman willed and lusted after the poverty that is his,  \nand the sword of the will of the self killed him who killed his companion.  \nBy the will he killed Abel, and it was not with a sword,  \nand behold, he was a king and did not kill with his hands but with his heart.  \nBy the sheath of the sword, Jezebel concealed the sword of Ahab,  \nand she placed it in the hand of the wicked one and killed the righteous one.  \nIn the scriptures she concealed the murder so that it would not be prevented,  \nand she stamped on his face the seal of the king so that it would not be falsified.  \nCut off for us the fast, or the drinker, the helper of the fast,  \nand place Abel at the head of the fasters who thirst for blood.  \nAnd bring witnesses of falsehood against the true one,  \nand go out, the spirit that thirsts for the king and also for God.  \nO will, it thirsts always for the God of all,  \nwho was in the wicked one, pursuing a cry in the schema of love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The Greek loanword schema (σχῆμα) denotes a monastic habit or outward discipline; here it implies that the wicked one feigns ascetic practice.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܚܵܒ","severity":"info","text":"Ahab, king of Israel, and the references to Abel, Jezebel, and the murder evoke 1 Kings 21 and Genesis 4, used as typological warnings against hypocrisy and violence.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for hell, derived from Hebrew Gehinnom; its mention underscores the eschatological consequences of false fasting.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning against hidden wickedness in fasting to a series of biblical exempla (Ahab, Abel, Jezebel), culminating in a rhetorical address to the will.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܲܚܝܼ","severity":"caution","text":"The verb ܨܲܚܝܼ (thirsts) in the final lines is ambiguous: it may refer to the will’s thirst for God or to a thirst for blood, depending on the antecedent of the relative clause.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' (ܢܸܟܼܠܵܐ) is not specified; it may refer to a generic figure or to a specific biblical or contemporary opponent.","The phrase 'the companion of his inheritance of his vestments' (ܚܲܒܼܪܹ ܕܢܹܐܪܲܬܼ ܢܸܟܼܣܵܘ̈ܗܝ) is syntactically dense and may be corrupt or elliptical."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܐܸܡܲܬܼܝ ܐܲܚܸܒܼܬܿܝ ܐܘܼ ܫܵܛܝܼܬܼܵܐ ܠܫܸܡ ܒܵܪܘܿܝܵܐ\nܘܐܲܝܟܲܢ ܝܲܩܲܪܬܿܝ ܛܲܟܼܣܲܝ̈ ܡܲܠܟܵܐ ܢܵܡܘܿܐܝܼܬܼ ܀ :ܐܘܿ ܟܡܵܐ ܨܢܝܼܥܲܬܿ ܢܸܟܼܠܵܐ ܨܢܝܼܥܵܐ ܡ̇ܘܠܸܕܼ ܩܸܛܠܵܐ\nܘܠܲܝܬܿ ܠܵܟ ܦܸܚܡܵܐ ܐܸܠܵܐ ܐܸܢ ܐܲܢ̄ܬܿ ܐܵܘ ܨܸܢ̈ܥܵܬܵܟ ܀ :ܐܘܿ ܟܡܵܐ ܢܟܼܝܼܠܲܬܿ ܝܲܪܵܨܪܵܐ ܒܝܼܫܵܐ ܕܒܼܪܸܥܝܵܢܵܐ\nܕܒܸܐܣܟܹܿܝܡ ܚܘܼܒܵܐ ܓܵܣܹ̇ܝܬܿ ܡܸܪܬܼܵܐ ܐܲܝܟ ܬܲܢܝܼܢܵܐ ܀ :ܬܵܝܹ̈ܝܢ ܚܙܵܝܹ̈ܝܢ ܓܸܢܣܵܗ̇ ܕܚܵܘܵܐ ܪܘܼܫܥܵܗ̇ ܕܚܵܘܐ\nܕܓܸܙܪܲܬ̤ ܨܵܘܡ̇ܐ ܘܐܸܫܕܬ̤ ܠܲܕܡ̇ܐ ܒܫܸܡ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܫܡܲܥܝܗ ܘܐܸܬܿܬܿܢܲܚܝ̈ ܡܲܪܝܼܪܵܐܝܼܬܼ ܥܲܬܿܝܼܪ̈ܵܬܼܵܐ\nܥܲܠ ܗܵܢ ܓܘܼܢܚܵܐ ܕܣܸܥܪܲܬ̤ ܒܐܲܪܥܵܐ ܐܲܢ̄ܬܲܬܼ ܡܲܠܟܵܐ ܀ :ܡܠܘܿܟܹ̈ܝܢ ܢܸܫܹ̈ܐ ܡܸܠܟܿܐ ܛܵܒܼܵܐ ܠܫܵܘܬܵܦܲܝ̈ܟܹܿܝܢ\nܕܠܵܐ ܬܸܬܼܚܲܝ̈ܒܼܵܢ ܒܲܕܼܡܘܼܬܼ ܐܝܼܙܒܹܿܠ ܕܡܸܠܟܲܬ̤ ܩܸܛܠܵܐ ܀ :ܠܵܐ ܬܸܬܿܛܦܝܼܣܘܼܢ ܓܲܒܼܪܹ̈ܐ ܠܡܸܠ̈ܟܹܿܐ ܕܙܲܠܝܼ̈ܠܵܬܼܵܐ\nܕܠܵܐ ܬܸܬܼܦܲܪܣܘܿܢ ܒܲܕܡܘܼܬܼ ܐܵܚܵܒܼ ܕܪܲܓܼ ܘܐܸܬܼܦܲܪܣܝ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܢܸܚܠܘܿܛ ܢܸܟܼܠܵܐ ܒܨܵܡܹܗ ܐܲܝܟ ܥܵܘܵܠܹ̈ܐ\nܕܠܵܐ ܢܸܬܼܚܲܝܲܒܼ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܐܵܫܕܲܝ̈ ܠܲܕܼܡ̇ܐ ܀ :ܢܸܛܲܢ ܟܠܢܵܫ ܛܢܵܢܵܐ ܟܹܐܢܵܐ ܐܲܝܟ ܐܹܠܝܼܵܐ\nܕܐܲܟܸܿܣ ܢܸܟܼܠܵܐ ܘܦܲܪܣܝܼ ܥܵܘ̣ܠܵܐ ܘܲܬܼܒܲܥ̣ ܠܲܕܼܡ̇ܐ ܀ :ܒܨܵܘܡܹܗ ܢܸܕܼܡܘܿܢ ܪ̈ܵܚܡܲܝ ܨܵܘܡܵܐ ܕܲܟܼܡܵܐ ܥܲܙܝܼ\nܕܨܵܡ ܡ̣ܢ ܠܲܚܡܵܐ ܘܡ̣ܢ ܚܘܼܬܼܚܵܬܹܐ ܘܛܲܢ ܘܐܸܬܼܢܲܨܲܚ ܀ :ܒܡܘܼܫܹܐ ܕܲܡܝܼ ܐܵܦ ܗܘ̤ ܒܨܵܘܡܹܗ ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ\nܠܹܠܲܝ ܐܝܼܡܵܡ ܨܵܡ ܟܲܕܼ ܪܲܕܹܐ ܠܘܲܥܕܵܐ ܕܫܲܝܢܵܐ ܀ :ܒܫܘܼܠܵܡ ܨܵܘܡܹܗ ܫ̣ܘܵܐ ܠܓܸܠܝܵܢܵܐ ܐܲܝܟ ܒܲܪ ܥܲܡܪܲܡ\nܘܐܲܠܦܹܗ ܩܵܠܵܐ ܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܐܲܝܟ ܕܠܡܘܼܫܹܐ ܀","english":"When did you love, O foolish one, the name of the Creator? And how did you honor the kingly ordinances with murder? O how much evil did the evil one accomplish, begetting murder, and you have no shame unless you yourself or your fasts are involved. O how much did the wicked tyrant accomplish, who with the schema of fasting covered himself and served murder like a serpent. Come, see the face of the serpent, the wickedness of the serpent, which cut the fast and shed blood in the name of fasting. Hear and weep bitterly, O wealthy ones, over this tumult that occurred in the land of the king's wife. Take counsel, O wise ones, good counsel for your companions, that you may not be condemned in the likeness of Jezebel, the queen of murder. Let not men be ensnared by the counsels of the vile, that you may not be scattered in the likeness of Ahab, who pursued and was scattered. Let not the evil one mix with his fast like the wicked, that you may not be condemned by the decree of judgment that shed blood. Let every man be a true faster like Elijah, who overcame the evil one and scattered wickedness and pursued blood. In his fast, let the lovers of the pure fast imitate the zealous one who fasted from bread and from pleasures and triumphed and rejoiced. In Moses, who also in his fast of forty days and nights fasted while he drove toward the covenant of the people. At the end of his fast, he was equal to revelation like the son of Amram, and the voice taught him love and mercy as it did Moses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The Greek loanword schema (ἐσχῆμα) here denotes the outward appearance or habit of fasting, used ironically to contrast the wicked one's deceptive piety with true ascetic practice.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܚܵܒܼ / ܐܝܼܙܒܹܿܠ","severity":"info","text":"Ahab and Jezebel, the biblical king and queen of Israel (1 Kings 16–21), serve as archetypes of wicked rulers who misuse religious forms to justify murder, here applied to false fasters.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah, the prophet who confronted Ahab and Jezebel (1 Kings 18–19), is presented as the model of a true faster who overcomes evil, contrasting with the wicked one's false fast.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"Moses' forty-day fast on Sinai (Exodus 34:28) is cited as a paradigm of ascetic preparation for receiving divine revelation, paralleling the ideal fast Narsai advocates.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܥܲܡܪܲܡ","severity":"info","text":"The phrase 'son of Amram' is a standard Syriac periphrasis for Moses (Exodus 6:20), used here to emphasize his lineage and typological role as a model faster.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative contrast: the wicked one's false fast (lines 1–12) is opposed by the true fasts of Elijah and Moses (lines 13–18), reinforcing the homily's moral dichotomy.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܨܸܢ̈ܥܵܬܵܟ (your fasts) could be read as either the addressee's own fasts or the fasts of others; the translation takes it as the former, consistent with the rhetorical address to the foolish one."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܗܵܐ ܨܲܝܵܡܹ̈ܐ ܕܫܲܡܠܝܼܘ ܨܵܘܡ̇ܐ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ\nܬܵܘ ܢܸܬܿܕܲܡܸܐ ܐܵܦܸܢ ܩܲܠܝܼܠ ܒܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܗܵܐ ܐܲܠܸܦܬܲܢ ܡܸܠܲܬܼ ܟܲܣܝܵܐ ܒܲܬܼܪܹܢ ܐ̄ܢܵܫܝܼ̈ܢ\nܕܐܲܝܢܵܐ ܕܚܵܙܹ̈ܐ ܐܲܝܟ ܥܲܡܠܲܝ̈ܗܘܿܢ ܟܠܝܼܠܵܐ ܢܵܣܹ̇ܒܼ ܀ :ܢܸܗܘܘܿܢ ܡ̇ܕܹܝܢ ܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܢܝܼܫܵܐ ܠܢܲܦܫܲܢ\nܘܲܒܼܗܘܿܢ ܢܸܕܡܸܐ ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ ܫܲܦܝܵܐ ܘܕܲܟܼܝܵܐ ܀ :ܢܡܲܟܸܿܟ ܢܲܦܫܲܢ ܐܲܝܟ ܒܲܪ ܥܲܡܪܲܡ ܕܲܣܢ̣ܵܐ ܚܘܼܬܼܪܵܐ\nܘܢܲܟܸܿܣ ܥܵܘ̣ܠܵܐ ܐܲܝܟ ܐܹܠܝܼܵܐ ܕܛܲܢ ܟܹܐܢܵܐܝܼܬܼ ܀ :ܗܸܢܘ̣ܿܢ ܛܲܥ̣ܢܘܼܗܝ ܠܝܘܼܩܪܹܗ ܕܥܵܡܵܐ ܐܲܝܟ ܟܲܫܝܼܪܹ̈ܐ\nܚܢܲܢ ܬܵܘ ܢܸܦܠܘܼܚ ܐܵܦܸܢ ܗܵܫܵܐ ܒܫܘܼܠܵܡ ܝܵܘܡ̇ܐ ܀ :ܘܐܸܢܗܘ̤ ܕܲܒܼܨܝܼܪ ܪܲܗܛܵܐ ܕܐܘܼܪܚܲܢ ܡ̣ܢ ܩܲܕܼܡ̇ܝܹ̈ܐ\nܬܵܘ ܢܸܬܼܠܵܘܸܐ ܥܲܡ ܡܸܨܥܵܝܹ̈ܐ ܕܲܦܫܝܼܩܝܼܢ ܠܲܢ ܀ :ܐܸܢܗܘ̤ ܕܲܥܣܸܩ ܥܲܡܠܹܗ ܕܡܘܼܫܹܐ ܐܵܦ ܕܐܹܠܝܼܵܐ\nܗܵܐ ܕܵܢܝܼܐܹܝܠ ܕܲܦܫܝܼܩ ܨܵܘܡܹܗ ܘܢܝܼܚ ܦܘܼܠܚܵܢܹܗ ܀ :ܬܠܵܬܼ ܫܵܒܼܘܿܥܝܼ̈ܢ ܨܵܡ ܕܵܢܝܼܐܹܝܠ ܒܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ\nܘܕܲܟܿܝܼ ܠܸܒܹܿܗ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ ܥܲܡ ܗܲܕܿܡ̇ܘ̈ܗܝ ܀ :ܒܫܘܼܠܵܡ ܨܵܘܡܹܗ ܩܲܒܸܿܠ ܐܵܦ ܗܘ̤ ܐܲܓܼܪܵܐ ܕܥܲܡܠܹܗ\nܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܡܣܲܒܲܪ ܗ̄ܘ̣ܵܐ ܦܘܼܢܵܝ ܥܲܡܡܹ̈ܐ ܀ :ܐܘܿ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܟܲܕܼ ܗܝ̤ ܪܲܒܵܐ ܗ̄ܝܼ ܡ̣ܢ ܢܵܣܘܿܒܹ̈ܐ\nܠܵܐ ܡܸܬܼܒܲܨܪܵܐ ܟܲܕܼ ܡܸܬܼܦܲܠܓܼܵܐ ܒܲܡ̈ܢܵܘܵܬܼܵܐ ܀ :ܐܘܿ ܢܵܣܘܿܒܹ̈ܐ ܕܡ̣ܢ ܚܲܕܼ ܓܲܙܵܐ ܢܣܲܒܼ݂ܘ ܦܘܼܪܥܵܢܵܐ\nܘܥܬ݂ܲܪܘ ܗܸܢ̣ܘܿܢ ܘܩܵܘܝܼ ܥܘܼܬܼܪܵܐ ܐܲܝܟ ܡ̇ܐ ܕܐܝܼܬܼܵܘܗܝ ܀ :ܠܚܲܕܼ ܦܘܼܪܥܵܢܵܐ ܐܲܫܘܝܼ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܕܕܲܠܡܵܐ ܢܲܟܪܘܿܢ ܐܸܢ ܡܸܬܼܝܲܩܪܝܼܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀","english":"Behold the fasters who have completed the fast by means of their deeds. Come, be amazed, even if only a little, at their deeds. Behold, I have taught you the hidden word after the signs, so that whoever sees may take a crown like their labors. Their ways were evil to themselves, and in them they were likened, by pure and clean will, to the humble. Humble yourself like a man of the people who abandons pride, and conceal iniquity like Elijah who hid chastely. They removed the burden of the people's yoke like the upright; come, now, and work even now at the completion of the day. And if the course of your path is shorter than that of the former ones, come, join with the middle ones, which are easy for you. And if the labor of Moses and also of Elijah is difficult for you, behold Daniel, whose fast is easy and whose service is light. Three weeks Daniel fasted in his body and his soul, and purified his heart from the stains along with his members. At the end of his fast, he also received the reward of his labor: the spirit of revelation that was to announce the redemption of the peoples. O gift, which, when it is great, is greater than the givers, not diminished when distributed among the recipients. O givers, who from one treasury received a reward and became rich, and the wealth endures as it is. They made one reward equal for the sons of his house, lest one of his companions be honored more than the other.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܝܵܡܹ̈ܐ","severity":"info","text":"The term ܨܲܝܵܡܹ̈ܐ (ṣayyāmē) means 'fasters' and is a key term in Narsai's ascetical vocabulary, referring to those who practice fasting as a spiritual discipline.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܢܝܼܐܹܝܠ","severity":"info","text":"The reference to Daniel (ܕܵܢܝܼܐܹܝܠ) fasting three weeks (Daniel 10:2-3) is a biblical exemplar of ascetic practice, used by Narsai to illustrate the efficacy of fasting.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah (ܐܹܠܝܼܵܐ) is invoked as a model of hidden virtue, alluding to the biblical narrative of his concealment and chastity (1 Kings 17-19), a common trope in Syriac ascetic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼ ܫܵܒܼܘܿܥܝܼ̈ܢ","severity":"info","text":"The passage shifts from general exhortation to a specific biblical example (Daniel's three-week fast), marking a structural transition that reinforces the theme of fasting as a path to revelation.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"The pairing of Moses and Elijah as exemplars of rigorous fasting parallels their roles in Syriac tradition as models of asceticism and prophetic vision, often cited together in homiletic contexts.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܘܼܚ ܓܸܠܝܵܢܵܐ","severity":"info","text":"The 'spirit of revelation' (ܪܘܼܚ ܓܸܠܝܵܢܵܐ) received by Daniel reflects a theme in Syriac reception history where fasting is seen as a means to attain prophetic insight, as in the works of Ephrem and Narsai.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hidden word' (ܡܸܠܲܬܼ ܟܲܣܝܵܐ) may refer to an esoteric teaching or a specific scriptural interpretation; the reading taken is that it denotes a spiritual lesson revealed through the examples of fasting.","The identity of 'the givers' (ܢܵܣܘܿܒܹ̈ܐ) is ambiguous; it may refer to the biblical figures or to ascetic practitioners; the reading taken is that it refers to the latter, as part of the homiletic address."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܚܕܼܵܐ ܡ̇ܘܗܲܒܼܬܼܵܐ ܢܣܲܒܼ݂ܘ ܫܲܘܝܵܐܝܼܬܼ ܡ̣ܢ ܚܲܕܼ ܓܲܙܵܐ\nܒܗܵܝ̇ ܕܬܼܪܲܨܘ ܗ̄ܘ̣ܵܘ ܨܸܒܼܝܵܢܲܝ̈ܗܘܿܢ ܠܘܵܬܼ ܚܲܕܼ ܢܝܼܫܵܐ ܀ :ܒܗܘܿܢ ܙܵܕܹܩ ܠܲܢ ܠܡܸܬܿܕܲܡ̇ܝܘܼ ܒܦܘܼܠܚܵܢ ܨܵܘܡ̇ܐ\nܘܲܒܼܥܸܩ̈ܒܼܬܼܵܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܠܡܸܪܗܲܛ ܟܠܫܵܥ ܀ :ܥܲܡܗܘܿܢ ܢܸܚܙܘܿܩ ܒܝܲܕܼ ܨܼܒܼܝܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܕܢܡܲܢܥܘܼܢܵܢ ܠܘܵܬܼ ܟܘܼܠܟܵܢܵܐ ܕܚܘܼܕܵܬܼ ܟܠܵܐ ܀ :ܒܐܘܼܪܚܵܐ ܕܨܵܘܡ̇ܐ ܢܸܪܕܹܿܐ ܦܲܓܼܪܲܢ ܥܲܡ ܪܼܥܝܵܢܲܢ\nܥܲܡ ܕܲܠܝܼ̈ܠܹܐ ܕܡܲܢܲܥܘ ܘܲܡ̣ܛܵܘ ܠܐܲܬܼܪܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܢܚܸܙܘܿܩ ܥܲܡ ܣܲܓܝܼ̈ܐܹܐ ܒܐܘܼܪܚܵܐ ܕܦܲܬܼܝܵܐ\nܕܕܲܠܡܵܐ ܢܸܫܡܲܥ ܥܲܡ ܣܲܓܿܝܼܐܹܐ ܕܙܸܠ ܠܐܲܒܼܕܵܢܵܐ ܀ :ܡܫܝܼܚܵܐ ܪܹܫܲܢ ܕܲܪܫܲܢ ܒܡܸܠܵܘ̈ܗܝ ܠܗܵܝ̇ ܕܐܲܠܝܼܨܵܐ\nܬܵܘ ܢܸܪܕܹܿܐ ܒܵܗ̇ ܕܢܸܫܡܲܥ ܡܸܢܹܗ ܕܬܼܵܘ ܐܸܬܼܒܲܣܲܡܘ ܀ :ܐܵܦ ܗܘ̤ ܒܨܵܘܡ̇ܐ ܪܕܼܐ ܒܵܗ̇ ܠܘܼܩܕܼܡ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ\nܘܡܲܢܲܥ ܘܲܡ̣ܛܐ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܒܛܲܟܼܣܵܐ ܕܥܲܒܼ̈ܕܹܿܐ ܕܲܡܝܼ ܐܵܦ ܗܘ̤ ܘܨܵܡ ܘܐܸܬܼܢܣܝܼ\n:ܘܒܼܵܬܲܪ ܨܵܘܡܹܗ ܙܚܝܘܼܗܝ ܟܸܢܫܹ̈ܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ\n:ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܠܹܠܲܝ ܐܝܼܡܵܡ ܩ̣ܡ ܒܐܵܓܼܘܿܢܵܐ\nܘܲܒܼܥܸܠܕܲܪܵܐ ܟܲܕܼ ܡܸܬܼܒܲܩܸܐ ܒܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܀ :ܒܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܬܲܚܡܹܗ ܠܨܵܘܡܹܗ ܐܲܝܟ ܩܲܕܼܡܵܝܹ̈ܐ\nܕܠܵܐ ܐ̄ܢܵܫ ܢܸܪܢܹܐ ܕܕܲܠܡܵܐ ܟܝܵܢܹܗ ܪܘܼܚܵܢܵܝܵܐ ܗ̄ܘ̣ ܀ :ܒܛܲܟܼܣܵܐ ܕܐܲܚ̈ܵܘܗܝ ܘܕܲܟܼܢܵܘܵܬܹ̈ܗ ܕܲܡܝܼ ܒܨܵܘܡܹܗ\nܕܠܵܐ ܢܸܬܼܢܲܟܼܪܸܐ ܠܥܹܝܢ ܚܲܙܵܝܵܘ̈ܗܝ ܕܕܼܵܡ ܠܵܘ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܀ :ܐ̄ܢܵܫܵܝܵܐ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܐ̄ܵܢܵܫܘܼܬܼܵܐ ܠܒܼܝܼܫܲܬܼ ܚܲܫܹ̈ܐ\nܘܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܲܒܟܼܠ ܡܸܕܲܡ ܢܕܹܿܡܸܐ ܒܐ̄ܢܵܫܵܐ ܀","english":"One gift they received equally from one treasury, by which they had directed their wills toward one purpose. It is fitting for you to be amazed at the work of the fast and at the traces of their conduct, to run always. With them, journey by means of spiritual wills, that you may reach the perfection of the renewal of all. On the path of the fast, subdue your body together with your mind, with the vigils that weary and bring you to the place of life. Do not journey with the many on the broad path, lest you hear with the many who have gone to destruction. Christ is your head, who taught in his words that which is narrow: \"Come, subdue yourself on it,\" that you may hear from him and be glad. He too, in the fast, ran on it first by means of abstinence, and he wearied and reached the completion of perfection. In the order of the servants, he too was like them, and he fasted and was strengthened, and after his fast he cast down the passions of the spiritual ones. Forty days and nights he stood in the arena, and with the adversary, while being tested, he abstained from himself. In forty days he completed his fast like the earlier ones, so that no one might think that his spiritual nature was different. In the order of his brothers and his cleansings, he was like them in his fast, so that he would not be separated from the feast of his beholders, for he was not a man. He was human from humanity, clothed with sufferings, and it was fitting for him to be like a man in everything.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܙܵܐ","severity":"info","text":"The term ܓܲܙܵܐ (gazzā) means 'treasury' and here likely refers to the shared spiritual resources or grace from which the fasters draw equally.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܵܘ ܢܸܪܕܹܿܐ ܒܵܗ̇ ܕܢܸܫܡܲܥ ܡܸܢܹܗ","severity":"info","text":"The phrase 'Come, subdue yourself on it' echoes Christ's teaching on the narrow way, likely alluding to Matthew 7:13-14 or a similar gospel passage about the narrow path.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The term ܐܵܓܼܘܿܢܵܐ (ʾāgōnā) means 'arena' and evokes the imagery of athletic or ascetic contest, common in Syriac literature for spiritual struggle.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from exhortation to a Christological exemplum, using Christ's forty-day fast as a model for the ascetic life, mirroring earlier calls to imitate the fasters.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of Christ's fast 'in the order of the servants' and 'like them' parallels earlier passages where the fasters are likened to humble servants, reinforcing the theme of imitation.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܼܵܡ ܠܵܘ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣","severity":"caution","text":"The phrase 'for he was not a man' is ambiguous: it may mean Christ was not merely human, or it may be a scribal error; the context emphasizes his humanity, so the reading 'he was human' is preferred.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'for he was not a man' (ܕܼܵܡ ܠܵܘ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣) is ambiguous: it could be read as a denial of Christ's humanity, but the surrounding context stresses his human nature, suggesting a possible textual corruption or a rhetorical negation of a prior assumption."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܠܵܘ ܐ̄ܢܵܐ ܩܪܹܝܬܹܗ ܒܲܫܡܵܐ ܕܐ̄ܢܵܫܵܐ ܡܪܵܚܵܐܝܼܬܼ\nܦܵܘܠܘܿܣ ܚܵܘܝܼ ܕܚܲܕܼܘܼ ܟܝܵܢܹܗ ܕܝܠܹܗ ܘܕܼܝܼܠܲܢ ܀ :ܚܲܕܼ ܠܲܡ ܐܝܼܬܼܵܘܗܝ ܕܩܲܕܸܫ ܐ̄ܢܵܫܵܐ ܘܐ̄ܢܵܫܵܐ ܕܩܲܕܹܿܫ\nܘܡܸܛܠ ܗܵܢܵܐ ܠܵܐ ܐܸܬܼܟܲܚܲܪ ܒܲܫܡܵܐ ܕܐܲܚܵܘ̈ܗܝ ܀ :ܗܘ̤ ܬܘܼܒܼ ܟܲܢܝܹܗ ܒܕܼܘܼܟܿܬܼܐ ܐ̄ܚܪܹܬܼܵܐ ܒܫܸܡ ܒܲܪܢܵܫܵܐ\nܟܲܕܼ ܩܵܪܹܐ ܠܹܗ ܚܲܕܼ ܡܸܨܥܵܝܵܐ ܘܚܲܕ ܒܲܪܢܵܫܵܐ ܀ :ܘܐܸܢ ܡܼܬܿܬܿܩܠܝܼܢ ܗܲܪ̈ܛܝܼܩܹܐ ܒܡܸܠܲܬܼ ܦܵܘܠܘܿܣ\nܢܸܫܡܲܥ ܡܸܢܹܗ ܕܐܵܦ ܗܘ̤ ܠܢܲܦܫܹܗ ܐ̄ܢܵܫܵܐ ܟܲܢܼܝ ܀ :ܡ̇ܢ ܠܲܡ ܐܵܡ̇ܪܝܼܢ ܥܠܲܝ ܡܢܵܘܵܬܼ ܕܐܝܼܬܲܝ ܐ̄ܢܵܫܵܐ\nܘܡ̇ܢ ܒܵܥܹ̇ܝܬܿܘܿܢ ܠܡܸܩܛܲܠ ܓܲܒܼܪܵܐ ܕܡܲܟܼܪܸܙ ܩܘܼܫܬܐ ܀ :ܗܵܐ ܗܘ̤ ܘܐܚܵܘ̈ܗܝ ܒܲܫܡܵܐ ܕܐ̄ܢܵܫܵܐ ܩܪ̣ܵܐ ܠܲܟܼܝܵܢܹܗ\nܠܡܵܢ ܥܵܛܹ̇ܝܢ ܠܹܗ ܗܲܪ̈ܲܛܝܼܩܹܐ ܠܫܸܡ ܐ̄ܢܵܫܘܬܼܐ ܀ :ܡܸܣܢܵܐ ܣܵܢܹ̇ܝܢ ܠܲܟܼܝܵܢ ܦܲܓܼܪܲܢ ܒܲܕܼܡܘܼܬܼ ܡ̇ܐܢܝܼ\nܘܡܸܛܠ ܗܵܕܹܐ ܢܵܨܹ̇ܝܢ ܥܲܡܲܢ ܐܲܝܟ ܢܘܼܟܼܪ̈ܵܝܹܐ ܀ :ܒܗܵܘ̇ ܟܘܼܪܗܵܢܵܐ ܕܠܵܐ ܢܘܼܚܵܡܵܐ ܪܡܹܝܢ ܐܵܦ ܗܸܢܲܘ̣ܿܢ\nܘܲܣܥܵܐ ܥܠܲܝܗܘܼܢ ܐܲܝܢܵܐ ܕܡܲܟܼܪܸܙ ܢܘܼܚܵܡ ܦܲܓܼܪܵܐ ܀ :ܠܲܢܣܝܼܣܘܬܼܵܐ ܕܪ̈ܥܝܵܢܲܝܗܘܿܢ ܚܙܹ̇ܝܬܼ ܐܵܦ ܗܵܫܵܐ\nܘܲܣܛܵܬ̤ ܡܸܠܲܬܼܝ ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܐ ܕܐܘܼܪܚܹܗ ܕܨܵܘܡ̇ܐ ܀ :ܒܐܘܼܪܚܵܐ ܕܨܵܘܡܵܐ ܚܸܙܩܲܬ̤ ܡܸܠܲܬܼܝ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܕܓܲܪܓܿܢܝ ܚܘܼܒܵܐ ܕܐ̄ܢܵܫܵܐ ܕܢܨܲܚ̣ܘ ܒܝܲܕܼ ܨܵܘܡܲܝܗܘܿܢ ܀ ܩܲܠܝܼܠܵܐܝܼܬܼ ܪܗܛ̣ܘ ܚܘܼܫܵܒܲܝ̈ ܥܲܠ ܫܲܪ̈ܒܲܝܗܘܿܢ:\nܕܐܸܩܒܿܘܿܥ ܐܸܢܘܿܢ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩܕܼܵܡ ܨܲܝܵܡܹ̈ܐ ܀ :ܒܥܸܠܲܬܼ ܨܵܘܡ̇ܐ ܕܥܲܒܼܕܲܝ̈ ܡܲܠܟܵܐ ܓܲܪܓܲܢܝ ܪܸܥܝܵܢܝ\nܕܐܸܬܼܢܸܐ ܫܲܪܒܵܐ ܕܡܲܠܟܵܐ ܘܥܲܒܼܕܵܘ̈ܗܝ ܕܨܵܡ̣ܘ ܘܐܸܬܼܢܲܨܲܚܘ ܀","english":"You did not call him by the name \"man\" in a boastful manner. Paul shows that his nature and ours are one. One is the nature of the holy man and the man who sanctifies. And because of this, he did not delay in the name of his brothers. Again, he calls him in another place by the name \"human,\" when he calls him a mediator and a human. And if the heretics are troubled by Paul's word, hear from him that he also calls himself \"man.\" What do they say against me, the words that there is a man? And what do you wish to kill the man who proclaims the truth? Behold, he and his brothers called his congregation by the name \"man.\" Why do the heretics err against the name of humanity? They strive against the congregation of your body in the likeness of beasts. And because of this, they contend with you like wild asses. In that incurable disease, they also cast down the beasts, and a remedy prevailed over them, which proclaims the healing of the body. I have seen the madness of their pastors even now, and my word turns aside from the discipline of the path of the fast. On the path of the fast, my word has proceeded from the beginning, that I may stir up the love of the men who were victorious through their fasts. Briefly, their thoughts ran over their narratives, that I might establish them as a spectacle before the fasters. On account of the fast of the servants of the king, my thoughts stir, that the narrative of the king and his servants who fasted and were victorious might be heard.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ","severity":"info","text":"The Syriac term ܐ̄ܢܵܫܵܐ (ʾenāšā) is used repeatedly in this passage, meaning 'man' or 'human being'. Narsai plays on its ambiguity to argue for a shared nature between Paul and his audience, countering heretical interpretations.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Paul is cited as an authority for the unity of human nature. The reference to Paul calling himself 'man' (e.g., Rom 3:4; 1 Cor 9:20) is implicit; Narsai uses it to argue against heretics who deny Christ's full humanity.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܪ̈ܛܝܼܩܹܐ","severity":"info","text":"The 'heretics' (ܗܲܪ̈ܛܝܼܩܹܐ) likely refer to those denying the full humanity of Christ, such as docetists or Apollinarians, against whom Narsai defends the orthodox Chalcedonian position that Christ is fully human and divine.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܵܘܡܵܐ","severity":"info","text":"This passage marks a transition from a polemical defense of Christ's humanity back to the main theme of fasting (ܨܵܘܡܵܐ). Narsai explicitly states he is turning aside from the heretical dispute to resume the discipline of the fast.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The mention of 'the king and his servants who fasted and were victorious' parallels earlier hagiographic examples of biblical or saintly figures (e.g., Daniel, the Three Youths) who triumphed through fasting, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܠܲܬܼܝ","severity":"info","text":"The phrase 'my word turns aside' (ܡܸܠܲܬܼܝ ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܐ) may indicate a textual break or a rhetorical shift. The Syriac is clear, but the abrupt return to fasting after a lengthy digression on heresy could confuse readers without this structural note.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heretics' is not specified; they may be generic opponents of Narsai's Christology. The 'king' in the final lines is unnamed, possibly a biblical figure like Nebuchadnezzar or a typological reference to Christ."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܚܲܝܠܵܬܐ ܕܨܵܘܡܵܐ ܒܥܹ̇ܝܬܼ ܕܐܹܚܵܘܸܐ ܩܕܼܵܡ ܨܲܝܵܡܹ̈ܐ\nܘܐܲܝܬܿܝܼܬܼ ܣܵܗ̈ܕܹܿܐ ܠܫܘܼܪܵܪ ܡܸܠܲܝ̈ ܡܲܠܟܵܐ ܘܥܲܒܼܕܵܘ̈ܗܝ ܀ :ܐܵܦ ܙܵܕܹܩ ܠܹܗ ܠܐܲܝܢܵܐ ܕܕܼܵܐܹ̇ܝܢ ܢܵܘܡܘܿܣܵܐܝܼܬܼ\nܕܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ ܢܫܲܪܲܪ ܡܸܠܵܘ̈ܗܝ ܀ :ܓܲܙܲܝ̈ ܕܝܼܢܵܐ ܕܡܲܠܟܵܐ ܢܸܬܼܢܸܐ ܥܲܠ ܟܠ ܣܘܼܥܪܵܢ\nܘܗܵܐ ܡܸܫܬܲܪܪܝܼܢ ܡܸܠܲܝ̈ ܦܘܼܡܲܢ ܠܘܵܬܼ ܫܵܡܘܿܥܹ̈ܐ ܀ :ܨܵܘܡ̇ܐ ܕܟܼܠܝܘܿܡ ܗܵܕܹܐ ܗ̄ܝܼ ܥܸܠܬܹܗ ܠܘܵܬܼ ܦܵܪ̈ܘܿܫܹܐ\nܕܐܲܝܟ ܕܡ̣ܢ ܠܲܚܡܵܐ ܙܵܕܹܩ ܕܲܢܨܘܼܡ ܐܵܦ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܀ :ܘܬܼܘܼܒܼ ܐܵܦ ܐ̄ܪܵܙܵܐ ܗ̄ܘ̣ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ\nܕܕܲܠܵܐ ܐܘܼܟܼܠܵܐ ܚܵܐܹ̇ܝܢ ܦܲܓܼܪܹ̈ܐ ܐܲܝܟ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܐܝܼܬܼ ܒܹܗ ܥܸܠܵܬܼܵܐ ܐܵܦ ܚܘܼܡܵܢܵܐ ܕܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ\nܕܡܵܐ ܕܡܸܬܼܩܲܦܲܚ ܦܲܓܼܪܵܐ ܒܨܵܘܡܵܐ ܢܛܲܟܸܿܣ ܪܲܗܛܹܗ ܀ :ܥܸܠܬܼܵܐ ܕܨܵܘܡ̇ܐ ܕܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܦܘܼܪܣܵܐ ܗ̄ܘ̣ ܕܐܸܫܟܲܚܘ\nܐܵܣܵܘܵܬܼ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܠܚܘܼܠܡܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܚܙ̣ܵܘ ܓܹܝܪ ܕܲܢܚܝܼܠ ܟܝܵܢܵܐ ܕܐ̄ܢܵܫܵܐ ܠܪܲܗܛܐ ܕܟܼܠܝܘܿܡ\nܘܡܲܕܹܿܟܼܘ ܘܝܲܗ̣̄ܒܼܘ ܠܹܗ ܙܲܒܼܢܵܐ ܙܥܘܿܪܵܐ ܒܲܕܼܡܘܼܬܼ ܣܲܡܵܐ ܀ :ܒܙܲܒܼܢܵܐ ܕܲܦܠܸܐ ܬܲܚܸܡܘ ܨܵܘܡ̇ܐ ܠܫܲܒܼܪܘܼܬܼ ܐ̄ܢܵܫܵܐ\nܘܐܸܣܲܪ̣ܘ ܐܸܢܘܿܢ ܠܘܵܬܼ ܚܘܼܡܣܵܢܵܐ ܒܪܸܓܲܬܼ ܥܹܐܕܼܵܐ ܀ :ܣܵܡ̣ܘܼܗܝ ܠܨܵܘܡ̇ܐ ܐܲܝܟ ܫܲܬܸܐܣܬܼܵܐ ܠܒܸܢܝܵܢ ܚܘܼܒܵܐ\nܕܢܸܒܼܢܸܐ ܟܠܢܵܫ ܗܲܝܟܲܠ ܢܲܦܫܹܗ ܒܕܼܘܼܒܵܪ ܚܲܝܹ̈ܐ ܀ :ܐܲܝܟ ܬܲܛܠܝܼܥܵܐ ܒܪܹܫ ܒܸܢܝܵܢܵܐ ܫܲܟܠܸܠܘ ܥܹܐܕܵܐ\nܕܢܸܒܼܣܲܡ ܟܠܢܵܫ ܒܗܲܝܟܲܠ ܪܘܼܚܵܐ ܕܐ̄ܪܵܙ ܢܘܼܚܵܡܵܐ ܀","english":"The powers of fasting you wished to reveal before the fasters, and you brought witnesses to the truth of my words, the king and his servants. It is also fitting for the one who judges lawfully to confirm his words from the Scriptures, from the books of the archives. The decrees of the king's law are established over every action, and behold, the words of my mouth are confirmed before the hearers. The fast of every day has this cause for the ascetics: that just as one ought to fast from bread, so also from iniquity. And again, it is also a mystery, that is, a sign that is not corrupted, that without food bodies live like spirits. In it there is also a cause, a restraint from evils, so that when the body is restrained by fasting, it orders its course. The cause of the fast of forty days is a period in which they found spiritual remedies for the healing of humanity. For they saw that the strong nature of humanity is prone to the course of every day, and they purified it and gave it a small remedy in the form of medicine. With the wondrous remedy they limited fasting to the youth of humanity, and they bound the yoke to the restraint of the festival's season. They placed fasting as a foundation for the building of love, so that each person might build his own temple with the conduct of life. Like a pinnacle at the head of the building, they perfected the festival, so that each might delight in the temple of the spirit of mystery and consent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܲܝܠܵܬܐ ܕܨܵܘܡܵܐ","severity":"info","text":"The phrase 'powers of fasting' introduces fasting as an active force, not merely abstinence, aligning with Narsai's ascetic emphasis.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܲܝܵܡܹ̈ܐ","severity":"info","text":"The term 'fasters' (ṣayyāmē) refers to ascetics practicing prolonged fasting, a key group in Syriac monasticism.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܒܹܝܬ ܐܲܪ̈ܟܹܐ","severity":"info","text":"The phrase 'from the books of the archives' likely alludes to scriptural authority, possibly echoing OT references to royal decrees or canonical texts.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܘܡܵܐ ܕܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The 'fast of forty days' refers to Lent, a period established in early Syriac Christianity for spiritual preparation, distinct from the shorter daily fasts.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ ܬܲܛܠܝܼܥܵܐ ܒܪܹܫ ܒܸܢܝܵܢܵܐ","severity":"info","text":"The metaphor of a 'pinnacle at the head of the building' structures the argument: fasting is the foundation, the festival the crowning completion.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ","severity":"caution","text":"The phrase 'mystery, that is, a sign that is not corrupted' is ambiguous: it may refer to the Eucharist or to a symbolic interpretation of fasting; the text does not resolve this.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king and his servants' is unclear—possibly biblical figures (e.g., David) or ecclesiastical authorities.","The 'mystery' (rāzā) could denote a sacramental or typological meaning; the text does not specify."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܥܸܠܬܹܗ ܕܥܹܐܕܼܵܐ ܢܘܼܚܵܡ ܦܲܓܼܪܵܐ ܗ̄ܘ̣ ܘܦܘܼܪܩܵܢ ܢܲܦܫܵܐ\nܘܫܲܦܝܼܪ ܐܲܠܸܦܘ ܘܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܢܨܘܼܡܘܼܢ ܐܲܟܲܚ̄ܕܼ ܀ :ܪܫܝܼܡܵܐ ܒܹܗ ܬܘܼܒܼ ܐܵܦ ܙܵܟܼܘܼܬܹܗ ܕܡܲܠܟܵܐ ܕܪܵܘܡܵܐ\nܕܲܙܟܼܵܐ ܘܙܲܟܿܝܼ ܘܩ̣ܵܡ ܘܐܸܬܼܢܲܚܲܡ ܘܢܲܚܸܡ ܟܠܵܐ ܀ :ܒܫܘܼܠܵܡ ܨܵܘܼܡ̇ܐ ܕܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܪܫܲܡ̣ ܙܵܟܼܘܼܬܹܗ\nܘܐܲܠܸܦ ܥܲܒܼܕܵܘ̈ܗܝ ܕܢܸܬܿܕܲܟܼܪܘܼܢܵܝܗܝ ܒܝܘܿܡ ܙܵܟܼܘܼܬܹܗ ܀ :ܒܨܵܘܡܹܗ ܓܠ̣ܵܐ ܠܗܘܿܢ ܥܲܠ ܙܵܟܼܘܼܬܹܗ ܕܢܸܬܿܕܲܡܘܿܢ ܒܹܗ\nܘܲܒܼܙܟܼܘܼܬܹܗ ܐܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܚܣܲܢ ܚܲܫܹ̈ܐ ܀ :ܒܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܬܲܚܡܹܗ ܠܪ̈ܲܗܛܵܐ ܕܓܼܡܼܪܘܼܬܵܐ\nܕܢܸܗܘܸܐ ܩܲܠܝܼܠ ܠܐܲܝܢܵܐ ܕܪܵܕܹܐ ܠܘܲܥܕܵܐ ܕܲܠܗܲܠ ܀ :ܠܥܹܐܕ ܙܵܟܼܘܼܬܹܗ ܣܵܡ̣ܹܗ ܒܛܲܟܼܣܵܐ ܕܲܠܡܹܐܝܢ ܚܲܝܹ̈ܐ\nܕܲܡܡܲܢܥܝܼܢ ܠܹܗ ܪ̈ܕܝܲܝ ܒܐܘܼܪܚܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܀ :ܒܝܘܿܡ ܢܘܼܚܵܡܹܗ ܠܲܒܸܿܒܼ ܐܸܢܘܿܢ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܕܠܵܐ ܢܸܬܼܪܲܦܘܿܢ ܡ̇ܐ ܕܡܸܬܼܡܲܚܠܝܼܢ ܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܐ̄ܪܵܙ ܢܘܼܚܵܡܵܐ ܚܵܘܝܼ ܐܸܢܘܿܢ ܒܫܘܼܠܵܡ ܨܵܘܡ̇ܐ\nܕܡ̇ܐ ܕܡܲܩܪܒܼܝܼܢ ܥܲܡ ܚܘܼܬܼܚܵܬܹ̈ܐ ܢܩܘܼܡܘܼܢ ܥܲܡܹܗ ܀ :ܐܲܡܝܼܬܼܘ ܗܵܟܹܝܠ ܗܲܕܵܡܲܝ̈ܟܿܘܿܢ ܐܲܟܼܪܸܙ ܦܵܘܠܘܿܣ\nܟܲܕ ܣܘܼܥܪ̈ܵܢܹܐ ܕܲܒܼܗܲܕܡܹ̈ܐ ܐܸܡ݂ܲܪ ܕܐܲܡܝܼܬܼܘ ܀ :ܢܸܩܒܿܘܿܪ ܡ̇ܕܹܝܢ ܚܲܫܲܝ̈ ܦܲܓܼܪܵܢ ܒܩܲܒܼܪܵܐ ܕܨܵܘܡ̇ܐ\nܕܢܸܫܘܸܐ ܠܚܲܝܹ̈ܐ ܒܫܘܼܠܵܡ ܨܵܘܡ̇ܐ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ ܀ :ܥܲܡ ܣܸܦ̈ܘܵܬܼܵܐ ܢܨܘܼܡܝܼܢ ܐܲܟܲܚ̄ܕ ܙܵܘܥܹ̈ܐ ܘܪ̈ܓܼܫܹܐ\nܘܐܲܝܟ ܕܲܒܼܩܲܒܼܪܵܐ ܢܣܝܼܡ ܣܘܼܥܪ̈ܵܢܹܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܢܨܘܼ̈ܡ̇ܢ ܥܲܝܢܹ̈ܐ ܕܠܵܐ ܢܸܬܼܒܲܩ̈ܝܵܢ ܙܲܠܝܼܠܵܐܝܼܬܼ\nܐܵܦ ܡܲܫܡܲܥܬܼܵܐ ܕܲܠܡܵܐ ܬܩܲܒܸܿܠ ܡܹܐܟܲܠ ܩܲܪܨܵܐ ܀","english":"The cause of the feast is the sanctification of the body and the salvation of the soul. And it is fitting that the body and the soul fast together. Again, the victory of the king of Rome is also signified therein, that he conquered and was victorious and arose and was strengthened and strengthened all. At the end of the forty-day fast he established his victory, and taught his servants to remember it on the day of his victory. By his fast he revealed to them concerning his victory, that they might be strengthened by it, and by his victory he taught them to overcome sufferings. In forty days he strengthened the courses of perfection, that it might be light for whoever runs to the goal of the hereafter. He set the feast of his victory in the order of the life-giving mysteries, which refreshes those who travel the path of righteousness. On the day of his sanctification he gave heart to the bodily ones, that they might not be scattered when their limbs are weakened. The mystery of sanctification he revealed to them at the end of the fast, that when they offer with the sealings they might stand with him. Therefore, \"Make your limbs dead,\" proclaimed Paul, when he said that the actions in the limbs are dead. Bury the pains of the body in the grave of the fast, that it may be equal to life at the end of the fast on the day of sanctification. With the lips fast together the movements and sensations, and as in a grave the actions of death are placed. The fasts are eyes that are not easily deceived, even the hearing that does not accept the morsel of slander.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܸܠܬܹܗ ܕܥܹܐܕܼܵܐ","severity":"info","text":"The phrase 'the cause of the feast' introduces the theological rationale for Lent, linking bodily sanctification (ܢܘܼܚܵܡ ܦܲܓܼܪܵܐ) and soul salvation (ܦܘܼܪܩܵܢ ܢܲܦܫܵܐ).","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܵܟܼܘܼܬܹܗ ܕܡܲܠܟܵܐ ܕܪܵܘܡܵܐ","severity":"info","text":"The 'king of Rome' likely refers to Constantine I, whose victory and subsequent strengthening of the church serve as a typological model for the spiritual victory of fasting.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܡܝܼܬܼܘ ܗܵܟܹܝܠ ܗܲܕܵܡܲܝ̈ܟܿܘܿܢ","severity":"info","text":"The exhortation 'Make your limbs dead' echoes Paul's teaching in Romans 6:13 and Colossians 3:5 about mortifying the flesh, as Narsai explicitly attributes the phrase to Paul.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܫܘܼܠܵܡ ܨܵܘܡ̇ܐ ܕܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The passage transitions from the king's victory to the forty-day fast, establishing a parallel between imperial triumph and the ascetic discipline of Lent.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܩܲܒܼܪܵܐ ܕܨܵܘܡ̇ܐ","severity":"info","text":"The 'grave of the fast' metaphorically buries bodily pains, paralleling the earlier image of the king's victory and the sealing of the fast's end with sanctification.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܨܘܼ̈ܡ̇ܢ ܥܲܝܢܹ̈ܐ","severity":"caution","text":"The phrase 'fasts are eyes' is ambiguous; it may mean that fasting sharpens spiritual vision, but the Syriac could also be read as 'fasts are sources' (ܥܲܝܢܹ̈ܐ), a homograph. The translation opts for 'eyes' based on context.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king of Rome' is not explicitly named; Constantine is inferred from the context of victory and strengthening.","The phrase 'fasts are eyes' (ܥܲܝܢܹ̈ܐ) could also be read as 'fasts are sources' (from ܥܲܝܢܵܐ 'spring'), though the following line about deception supports 'eyes'."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܢܨܘܼܡ ܠܸܫܢܵܐ ܣܢܹܐܓܼܪܵܐ ܕܙܵܘܥܸ̈ܐ ܘܲܕܗܲܕܵܡܹ̈ܐ\nܘܢܸܦܪܘܿܥ ܫܘܼܒܼܚܵܐ ܐܲܝܟ ܥܲܪ̈ܒܼܵܐ ܕܲܟܼ̈ܢܵܘܵܬܹܗ ܀ :ܢܨܘܼ̈ܡ̇ܢ ܐܝܼܕܹ̈ܐ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܓܲܢܵܒܼܘܼܬܵܐ\nܘܪ̈ܓܼܠܹܐ ܥܲܡܗܹܝܢ ܡ̣ܢ ܕܠܡܸܪܗܲܛ ܠܡܸܣܲܒܼ ܕܲܐ̄ܚܪܹܝܢ ܀ :ܢܨܘܼܡ ܪܸܥܝܵܢܵܐ ܡ̣ܢ ܚܘܼܫܵܒܹ̈ܐ ܗܵܘܢܵܐ ܘܠܸܒܵܐ\nܕܕܵܠܡܵܐ ܢܸܥܠܘܼܢ ܚܲܫܹ̈ܐ ܠܢܲܦܫܵܐ ܐܲܝܟ ܕܲܠܟܲܪܣܵܐ ܀ :ܢܨܘܼܡ ܡ̣ܢ ܠܲܚܡܵܐ ܘܡ̣ܢ ܟܠ ܚܲܫܝܼ̈ܢ ܕܟܼܣܹܝܢ ܘܲܓܼܠܹܝܢ\nܕܢܸܬܸܿܠ ܟܲܣܝܵܐ ܐܲܓܼܪܵܐ ܠܦܲܓܼܪܲܢ ܘܲܠܪܸܥܝܵܢܲܢ ܀ :ܗܵܢܵܘ̇ ܨܵܘܡ̇ܐ ܕܓܼܒܼܵܐ ܘܲܪܚܝܼܡ ܥܲܐ ܒܵܪܘܿܝܵܐ\nܡ̇ܐ ܕܡܸܬܼܢܲܟܼܪܸܐ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܡ̣ܢ ܟܠ ܕܣܢܸܐ ܀ :ܗܵܟܲܢ ܙܵܕܹܩ ܠܐܲܝܢܵܐ ܕܨܵܐܹ̇ܡ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܕܢܸܫܕܹܿܐ ܡܸܢܹܗ ܟܠ ܣܘܼܥܪ݁ܵܢܝܼܢ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܗܵܢ̇ܵܘ ܨܵܘܡ̇ܐ ܕܐܸܡ݂ܲܪ ܕܲܡܨܸܐ ܕܢܸܪܕܿܘܼܦ ܫܹܐܕܹ̈ܐ\nܘܠܵܐ ܢܸܬܼܦܲܢܹܐ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܀ :ܒܗܵܢܵܐ ܢܨܲܚ̣ܘ ܗ̄ܘ̣ܵܘ ܐܵܦ ܟܵܪ̈ܘܼܙܹܐ ܕܡܸܠܲܬܼ ܚܲܝܹ̈ܐ\n:ܘܪܲܡܪܸܡ ܐܸܢܘܿܢ ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܠܥܹܝܢ ܚܙܵܝܹ̈ܐ\n:ܬܵܘ ܡ̇ܝܘܿܬܹ̈ܐ ܡܚܝܼܠܲܝ̈ ܚܲܝܠܵܐ ܐܸܬܼܓܵܘܵܪܘ ܒܹܗ\nܕܲܡܨܸܐ ܗ̄ܘ̣ ܚܲܝܠܹܗ ܠܡܸܬܲܠ ܚܲܝܠܵܐ ܒܲܡܚܝܼܠܘܼܬܵܐ ܀ :ܬܵܘ ܣܲܒܼܘ ܙܲܝܢܹܗ ܘܐܸܙܕܲܝܲܢܘ ܒܹܗ ܐܲܝܟ ܕܲܦܠܸܐ ܠܹܗ\nܕܬܸܙܟܿܘܿܢ ܒܐܝܼܕܹܗ ܠܲܒܼܥܸܠܕܵܪܵܐ ܘܚܲܝ̈ܠܵܘܬܹܗ ܀ :ܒܙܲܝܼܢܹܗ ܢܲܩܪܸܒܼ ܥܲܡ ܚܲܣܝܼܢܵܐ ܕܡܲܩܪܸܒܼ ܥܲܡܲܢ\nܘܲܒܼܥܘܼܕܼܪܵܢܹܗ ܢܸܣܬܿܘܿܪ ܪܵܘܡܵܐ ܕܡ̇ܪܘܿܕܘܼܬܹܗ ܀ :ܢܹܐܡܲܪ ܟܠܢܵܫ ܒܦܘܼܡ ܨܲܝܵܡܹ̈ܐ ܠܘܵܬܼ ܡ̇ܪܘܿܕܼܵܐ\nܕܙܸܠ ܠܵܟ ܒܝܼܫܵܐ ܡܚܝܼܠ ܗ̄ܘ̣ ܚܲܝܠܵܐ ܠܘܼܩܒܲܠ ܨܵܘܡ̇ܐ ܀ :ܓܹܐܪܹ̈ܐ.","english":"Fasting binds the sinews of the limbs and the members,\nand it pays back glory like the wages of his deeds. Fasting restrains the hands from the work of sin,\nand the feet along with them from running to take what is another’s. Fasting restrains the mind from vain thoughts and the heart,\nlest harmful passions enter the soul as into a belly. Fasting from bread and from every pleasant thing, hidden and revealed,\nwhich gives a hidden reward to the body and to the mind. This is the fast that is chosen and beloved before the Creator,\nwhen the body and the soul are purified from every defilement. Thus it is fitting for one who fasts discerningly\nto cast away from himself every action of the passions. This is the fast of which it is said that it can put demons to flight,\nand the crown of victory is not withheld, as from an athlete. In this also the heralds of the word of life were exercised,\nand they raised up the power of the spirit to the eye of visions. Again, the dead, weak in strength, were strengthened by it,\nso that its power could give strength in weakness. Again, the elders took up his armor and armed themselves with it, as he commanded,\nthat they might conquer by his hand the adversary and his hosts. With his armor he fights against the enemy who fights against us,\nand by his help the height of his rebellion is overthrown. A cry goes forth from the mouth of the fasters to the rebellious one:\n“Begone, evil one, weak is the power against the fast!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes fasting as a comprehensive discipline that restrains the body, mind, and actions from sin and passions, leading to purification and victory over demons.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܵܘܡ̇ܐ","severity":"info","text":"The Syriac term ṣawmā (fasting) is central; it denotes both physical abstinence and spiritual discipline, aligning with Narsai's ascetic theology.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠܢܵܫ ܒܦܘܼܡ ܨܲܝܵܡܹ̈ܐ","severity":"info","text":"The cry 'Begone, evil one' echoes exorcistic language found in early Christian liturgy and possibly alludes to Psalm 68 or similar victory motifs.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The athletic imagery (crown of victory, armor) reflects the common early Christian metaphor of asceticism as spiritual combat, rooted in Syriac tradition.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of fasting restraining hands, feet, and mind parallels similar lists in Syriac monastic literature, such as in the works of Ephrem.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a repetitive pattern: each stanza begins with 'Fasting...' and elaborates a specific aspect, building to a climactic exhortation.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the dead, weak in strength' may refer to spiritually dead individuals or those physically weakened; the reading taken is spiritual renewal through fasting."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܕܨܵܘܡ̇ܐ ܢܸܫܕܹܿܐ ܒܣܸܕܼܪ̈ܵܘܗܝ ܕܐܵܟܹܠܩܲܪܨܵܐ\nܘܗܵܐ ܡܸܬܼܒܲܕܿܪܝܼܢ ܚܲܝ̈ܠܘܵܬܹܗ ܡ̣ܢ ܡܲܫܪܝܼܬܲܢ ܀ :ܒܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܢܗܲܠܸܠ ܟܠܢܵܫ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܠܵܗܵܘ̇ ܕܲܕܪܲܫ ܠܲܢ ܐܘܼܪܚܐ ܠܪܵܘܡ̇ܐ ܒܝܲܕܼ ܙܵܟܼܘܼܬܹܗ ܀ ܥܘܼܢܵܝܵܐ: ܒܪܝܼܟ ܕܲܒܼܨܵܘܡܹܗ ܚܲܪܲܪ ܠܲܢ: ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܕܲܚܒܼܵܠܵܐ ܀","english":"Fasting casts down the ranks of the glutton, and behold, his forces are scattered from the camp. In soul and body it delights every one who is spiritual, to him who shows you the way to the height by his victory. Blessed is he who, by his fasting, has freed you from the servitude of destruction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage personifies gluttony as a military force, with fasting overthrowing its ranks and scattering its troops. This martial imagery is consistent with Narsai's ascetic rhetoric.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܟܹܠܩܲܪܨܵܐ","severity":"info","text":"The Syriac term ܐܵܟܹܠܩܲܪܨܵܐ (ʾāḵelqarṣā) literally means 'glutton' or 'one who eats excessively,' derived from ܐܟܠ (to eat) and ܩܪܨ (belly). It is a key vice in ascetic literature.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage concludes the homily with a doxological blessing, shifting from descriptive exhortation to a direct address: 'Blessed is he who... has freed you.' This marks a liturgical or hortatory closure.","cites":[{"key":"ed:dsc-46","label":"source edition: On Lent I","url":"https://syriaccorpus.org/46"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian of the Church of the East, known for his metrical homilies (memre) on ascetic and liturgical themes. This passage reflects the Syriac ascetic tradition's emphasis on fasting as spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Narsai's homilies were widely copied and used in East Syriac monastic and liturgical contexts. The martial imagery of fasting here echoes themes found in earlier Syriac writers like Ephrem and later in Isaac of Nineveh.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is partially corrupt: ܥܘܼܢܵܝܵܐ may be a variant of ܥܘܼܕܵܝܵܐ (reminder) or a scribal error; the translation 'blessed' follows the English draft but the Syriac reading is uncertain."],"confidence":"medium","notes":[]}]}