{"slug":"dsc-52","id":"syriac:dsc:dsc-52","title":"On Lent V","title_source":"On Lent V","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":"2026-11-15T05:40:46Z","cost_usd":0.017737},"source":{"registry_id":"syriac:dsc:dsc-52","work_id":"dsc-52","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/52"},"stats":{"passages":29,"english_words":8037,"coptic_letters":0,"source_letters":17219,"commentary_units":161,"commentary_kinds":8,"derived_notes":0,"ambiguities":52,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"dsc-52","abstract":"This homily, traditionally attributed to Narsai (d. ca. 503), is a memrā for the fifth Sunday of Lent in the East Syriac liturgical cycle. The sole surviving Syriac manuscript is incomplete, with lacunae that obscure the original structure and may affect interpretation of its ascetic themes. The text personifies envy (ḥsāmā) as a blind figure led by the evil inclination (yaṣrā bīšā), a key concept in Syriac moral psychology. It employs imagery such as the 'gate of Gehenna' and the proverb 'the blind leads the blind' to warn of eschatological punishment. The work reflects the catechetical and liturgical use of Narsai's homilies in the Church of the East.","historical_context":"The homily is assigned to the late fifth or early sixth century, a period when the Church of the East was consolidating its liturgical and theological traditions. Narsai, a leading theologian and poet of the School of Edessa and later Nisibis, composed numerous memrē (verse homilies) for liturgical use. The work was incorporated into the East Syriac lectionary for Lent, read on the fifth Sunday, indicating its enduring catechetical function. The Syriac term yaṣrā bīšā (evil inclination) reflects a dualistic anthropology common in Syriac ascetic literature, contrasting with yaṣrā ṭābā (good inclination). The manuscript tradition is fragmentary; the sole surviving witness is incomplete, and variant readings from other lectionaries have not been collated, limiting textual-critical analysis. The homily's themes of envy, moral struggle, and eschatological warning align with broader Syriac homiletic and monastic traditions.","significance":"This homily exemplifies the integration of ascetic moral psychology into East Syriac liturgical preaching. Its personification of envy and the evil inclination illustrates key concepts in Syriac Christian anthropology. The work's liturgical survival shows its catechetical importance, while the manuscript's lacunae highlight challenges in reconstructing the original text. It relates to Narsai's corpus and the broader Syriac homiletic tradition, offering insights into late antique Christian pedagogy and eschatology.","timeline":[{"date":"Late 5th c.","event":"Probable composition of the homily, traditionally attributed to Narsai (d. ca. 503)."},{"date":"5th–6th c.","event":"Incorporation into the East Syriac liturgical cycle for Lent, read on the fifth Sunday."},{"date":"Medieval period","event":"Transmission of the sole surviving Syriac manuscript, which is incomplete with lacunae."},{"date":"Modern era","event":"Scholarly edition produced without collation of all known manuscripts or variant lectionary readings."}],"relations":[{"work":"Narsai's other memrē","relation":"Part of the same homiletic corpus, sharing themes of asceticism and moral psychology.","key":"","label":null,"url":null},{"work":"Syriac ascetic literature on yaṣrā","relation":"Develops the concept of the evil inclination (yaṣrā bīšā) central to Syriac moral anthropology.","key":"","label":null,"url":null},{"work":"East Syriac lectionary","relation":"Used liturgically on the fifth Sunday of Lent, indicating catechetical function.","key":"","label":null,"url":null},{"work":"New Testament eschatology","relation":"Echoes imagery of Gehenna and the blind leading the blind (cf. Matt 5:22, 15:14).","key":"","label":null,"url":null}],"external_links":[],"cautions":["Authorship is traditionally assigned to Narsai but not securely confirmed by manuscript evidence; the work may date from the late 5th to early 6th century.","The sole surviving Syriac witness is incomplete; lacunae obscure the original homiletic structure and may affect interpretation of ascetic themes.","The present edition does not collate all known manuscripts; variant readings from other East Syriac lectionaries are not included, limiting textual-critical analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000504,"generated":"2026-11-15T05:40:45Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/52"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8554"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-52","status":"pass","blocking":[],"warnings":[],"stats":{"passages":29,"translated":29,"commentary_passages":29,"commentary_units":161,"english_words":8037,"source_letters":26869,"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 assigned to this homily, but the manuscript evidence does not securely confirm authorship; the work may date from the late 5th to early 6th century.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving Syriac witness is incomplete; lacunae in the manuscript obscure the original homiletic structure and may affect interpretation of ascetic themes.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was incorporated into the East Syriac liturgical cycle for Lent, where it is read on the fifth Sunday, indicating its enduring catechetical use in the Church of the East.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The present edition does not collate all known manuscripts; variant readings from other East Syriac lectionaries are not included, limiting textual-critical analysis.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"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: 29 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":29},"term_index":[],"citations":{"ed:dsc-52":{"label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}},"segments":[{"i":1,"ref":"p1","source":"ܕܚܲܕܼܒܿܫܲܒܵܐ ܕܚܲܡܫܵܐ ܕܨܵܡܵܐ\nܡܐ ܡܪܐ ܐܪܒܥܣܝܪܐ\nܕܚܲܕܼܒܿܫܲܒܵܐ ܕܚܲܡܫܵܐ ܕܨܵܡܵܐ\nܥܘܼܢܵܝܵܐ\nܛܵܒܼܵܐ ܕܫܲܝܸܢ ܥܵܠܡܵܐ ܥܲܡ ܝܵܬܹܗ: ܫܲܝܸܢ ܢܲܨܪܲܢ ܕܲܕܼܠܝܼܚ\nܒܲܚܣܵܡܹܗ: ܐܲܚܲܝ̈. :ܒܐܘܼܪܚܵܐ ܕܡܲܠܟܵܐ ܪܵܕܹܐ ܗ̄ܘܹ̇ܝܬܼ\nܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܡܲܠܟܿܘܼܬܼܵܐ. :ܘܲܦܓܲܥ ܒܝܼ ܚܣܵܡܵܐ ܣܲܡܝܵܐ\nܕܢܵܓܹ̇ܕܼ ܠܹܗ ܝܲܨܪܵܐ ܒܝܼܫܵܐ ܀ :ܒܹܝܬܼ ܐܘܼܪ̈ܚܵܬܼܵܐ ܩܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ\nܚܣܵܡܵܐ ܘܚܵܕܲܪ ܒܝܼ̈ܫܵܬܼܵܐ. :ܘܲܠܚܵܙܘܿܩܹ̈ܐ ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ\nܕܐܲܝܕܼܵܐ ܐܘܼܪܚܵܐ ܫܲܦܝܼܪܵܐ ܀ :ܐܸܣܟܹܿܝܡ ܪ̈ܲܚܡܹܐ ܡܥܲܛܲܦ ܗ̄ܘ̣ܵܐ\nܘܐܲܝܟ ܡ̣ܢ ܚܘܼܒܵܐ ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ. ܘܟܲܣܝܵܐ ܗ̄ܘ̣ܵܬܼ ܡܸܪܲܬܼ ܡ̇ܘܬܵܐ:\nܠܓܼܵܘ ܡ̣ܢ ܢܲܚܬܵܐ ܙܲܚܬܵܐ ܕܣܸܦ̈ܘܵܬܹܗ ܀ :ܒܐܘܼܪܚܵܐ ܪܘܝܼܚܬܵܐ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܕܢܸܪܕܿܘܿܢ ܥܲܡܹܗ ܣܲܓܿܝܼ̈ܐܹܐ. :ܘܡܸܛܠ ܗܵܕܹܐ ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ\nܕܢܸܒܼܥܸܐ ܠܘܼܝܼܬܼܵܐ ܠܐܲܒܼܕܵܢܵܐ ܀ :ܝܲܨܪܵܐ ܒܝܼܫܵܐ ܡܕܲܒܲܪ ܗ̄ܘ̣ܵܐ\nܠܲܚܣܵܡܵܐ ܣܲܡܝܵܐ ܕܲܬܼܪܹܝܢ. :ܘܣܲܡܝܵܐ ܠܣܲܡܝܵܐ ܢܵܓܹ̇ܕܼ ܗ̄ܘ̣ܵܐ\nܠܘܲܥܕܵܐ ܕܲܬܼܪܲܥ ܓܹܗܲܢܵܐ ܀ :ܦܵܥܠܵܐ ܕܙܹܐܦܵܐ ܐܸܓܲܪ ܠܹܗ\nܚܣܵܡܵܐ ܠܦܘܼܠܚܵܢ ܒܝܼ̈ܫܬܼܵܐ. :ܕܢܸܗܘܸܐ ܐܲܡܝܼܢ ܒܲܬܼܥܵܫܹܗ\nܒܫܵܥܹ̈ܐ ܕܠܸܠܝܵܐ ܘܕܐܝܼܡܵܡܵܐ ܀ :ܕܹܝܢܵܪܵܐ ܕܙܹܐܦܵܐ ܩܲܝ̣ܩ ܠܹܗ\nܕܲܪܫܝܼܡ ܒܹܗ ܨܲܠܡܵܐ ܕܡ̇ܘܬܵܐ. :ܘܐܸܫܬܵܘܕܲܝ ܠܹܗ ܫܘܼܢܵܩܵܐ\nܐܸܢ ܢܲܛܥܸܐ ܘܢܲܪܫܲܥ ܣܲܓܿܝܼ ܀ :ܡ̣ܢ ܨܲܦܪܵܐ ܕܫܘܼܪܵܝ ܕܠܵܐ\nܫܲܪܝܼ ܒܹܗ ܒܦܘܼܠܚܵܢ ܥܵܘ̣ܠܵܐ. :ܘܡܲܬܹ̣ܚܹܗ ܠܥܲܡܠܹܗ ܡܲܪܝܼܪܵܐ\nܥܕܲܡ̇ܐ ܠܪܲܡܫܵܐ ܕܫܘܼܠܵܡܵܐ ܀ :ܠܵܐ ܗܘ̤ ܡܲܡܐܸܢ ܡ̣ܢ ܢܘܼܓܼܪܵܐ\nܕܡ̣ܢ ܫܘܼܪܵܝܵܐ ܠܫܘܼܠܵܡܵܐ. :ܘܠܵܐ ܦܵܥܠܵܘ̈ܗܝ ܠܵܐܹ̇ܝܢ ܡܸܡܬܼܘܿܡ\nܐܵܘ ܡܸܬܼܪܲܦܹܝܢ ܡ̣ܢ ܥܲܡܠܵܐ ܀","english":"On the Fifth Sunday of Lent\n\nFrom the fourteenth memrā\n\nOn the Fifth Sunday of Lent\n\nA homily\n\nThe good one who made the world with his sign: he made the creation of the evil one\nto be despised by his envy, my brothers. On the path of the king I was going\ntowards the gate of the kingdom. And the blind envy met me,\nwhich the evil inclination leads. Between the paths stood\nenvy and went around with evil deeds. And to the travellers he would ask\nwhich path is good. He would put on a guise of compassion\nand as if from love he would ask. And hidden within was the bitterness of death,\nbeneath the vile spittle of his lips. On the broad path he desired\nthat many would follow him. And because of this he would ask\nthat he might find companionship for destruction. The evil inclination guided\nthe blind envy of the two. And the blind one led the blind one\nto the place of the gate of Gehenna. The worker of deceit sent\nenvy to the work of evil deeds. So that he might be diligent in his error\nin the hours of night and day. The dwelling of deceit set up\nin which was drawn the image of death. And the street confessed to him,\nwith the erring and the very wicked. From the morning of the beginning without\nceasing in the work of iniquity. And he extended his bitter labour\nuntil the evening of the end. He does not rest from the burden\nfrom the beginning to the end. And his workers do not tire at all,\nnor do they become weary from the labour.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܚܲܕܼܒܿܫܲܒܵܐ ܕܚܲܡܫܵܐ ܕܨܵܡܵܐ","severity":"info","text":"The heading identifies this as a memrā for the Fifth Sunday of Lent, a fixed point in the liturgical calendar.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥsāmā (envy) is personified as a blind figure led by the evil inclination (yaṣrā bīšā), a key moral agent in Syriac ascetic literature.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܲܨܪܵܐ ܒܝܼܫܵܐ","severity":"info","text":"The 'evil inclination' (yaṣrā bīšā) is a central concept in Syriac Christian anthropology, often contrasted with the 'good inclination' (yaṣrā ṭābā), reflecting a dualistic moral psychology.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܲܥ ܓܹܗܲܢܵܐ","severity":"info","text":"The 'gate of Gehenna' echoes New Testament imagery of hell (e.g., Matt 5:22, 23:33) and is a common motif in Syriac homilies warning of eschatological punishment.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܡܝܵܐ ܠܣܲܡܝܵܐ","severity":"info","text":"The phrase 'the blind one leads the blind one' parallels a well-known proverb (cf. Matt 15:14) and is used here to illustrate the mutual deception of envy and the evil inclination.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܹܝܢܵܪܵܐ ܕܙܹܐܦܵܐ","severity":"caution","text":"The phrase 'dwelling of deceit' (dayrā d-zēpā) is ambiguous: it may refer to a physical abode or a metaphorical state; the translation 'dwelling' is conventional but not certain.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the good one' (ܛܵܒܼܵܐ) in line 1 is not specified; it may refer to God or a virtuous figure.","The phrase 'ܕܲܬܼܪܹܝܢ' (of the two) is unclear; it may refer to the two blind figures (envy and the evil inclination) or to two paths."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܡܸܬܼܥܲܠܲܡ ܗ̄ܘ̣ ܡܸܬܼܥܲܠܲܡ\nܝܘܿܡ ܡ̣ܢ ܝܘܿܡ ܒܲܕܼܡܘܼܬܼ ܢܸܫܪܵܐ. :ܘܥܲܡ ܚܘܼܕܼܵܬܼܵܐ ܕܣܲܢܝܘܼܬܹܗ\nܡܲܦܪܲܥ ܢܘܼܪܒܹܿܗ ܡܲܪܝܼܪܵܐ ܀ :ܠܵܐ ܕܵܚܹ̇ܠ ܡ̣ܢ ܣܲܝܒܲܘܼܬܼܵܐ\nܘܠܵܐ ܡܲܫܦܸܠ ܡ̣ܢ ܟܘܼܪܗܵܢܵܐ. :ܐܵܦ ܐܲܝܢܵܐ ܕܩܲܫܝܼܫ ܘܲܡܚܝܼܠ\nܛܠܸܐ ܘܲܚܠܝܼܡ ܠܡܸܚܣܲܡ ܣܲܓܿܝܼ ܀ :ܚܲܣܵܡܵܐ ܟܡܵܐ ܐܸܢ ܩܲܫܝܼܫ\nܠܲܚܣܵܡܵܐ ܛܠܸܐ ܗ̄ܘ̣ ܡ̣ܢ ܫܲܒܼܪܵܐ. :ܐܵܦܸܢ ܚܲܣܝܼܪ ܒܝܼܕܲܥܬܼܵܐ\nܠܲܛܢܵܢܵܐ ܒܝܼܫܵܐ ܓܡܝܼܪܵܐ ܗ̄ܘ̣ ܀ :ܚܲܣܵܡܵܐ ܡܲܡܝܵܐ ܗ̄ܘ̣ ܕܲܬܼܪܹܝܢ\nܕܲܓܼܠܝܼܙ ܡ̣ܢ ܢܘܼܗܪܵܐ ܕܩܘܼܫܬܵܐ. :ܘܒܲܕܡܘܼܬܼ ܠܸܠܝܵܐ ܘܐܝܼܡܡܵܐ\nܫܘܸܐ ܠܹܗ ܙܹܐܦܵܐ ܘܲܫܪܵܪܵܐ ܀ :ܚܲܣܵܡܵܐ ܚܲܪܫܵܐ ܗ̄ܘ̣ ܘܦܹܐܩܵܐ ܗ̄ܘ̣\nܕܠܵܐ ܫܵܡܲ݁ܥ ܩܵܠ ܦܘܼܩܕܼܵܢܵܐ. :ܓܠܝܼܙ ܡ̣ܢ ܫܸܡܥܵܐ ܘܡ̣ܢ ܡܸܠܬܼܵܐ\nܒܚܹܐܪܘܼܬܹܗ ܘܠܵܘ ܒܲܟܼܝܵܢܵܐ ܀ :ܚܲܣܵܡܵܐ ܟܪܝܼܗܵܐ ܗ̄ܘ̣ ܕܲܢܣܝܼܣ\nܒܙܵܘܥܹ̈ܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܗܲܕܼܵܡܹ̈ܐ. :ܘܟܲܕ ܣܵܒܲ݁ܪ ܕܲܚܠܝܼܡ ܟܠܹܗ\nܡܒܲܣܒܲܣ ܟܠܹܗ ܘܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܟܪܝܼܗܵܐ ܢܲܦ̰ܫܹܗ ܒܲܚܣܵܡܵܐ\nܘܝܵܩܹ̇ܕܼ ܟܠܝܘܿܡ ܒܲܛܢܵܢܵܐ. :ܘܠܵܐ ܪܓܼܝܼܫ ܒܵܗ̇ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ\nܕܡܸܫܬܲܓܼܪܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܢܘܼܪܵܐ ܕܪܘܼܓܼܙܵܐ ܡܲܣܸܦ ܒܹܗ\nܝܲܨܪܵܐ ܒܝܼܫܵܐ ܒܪܸܥܝܵܢܵܐ. :ܘܫܵܓܲܪ ܠܹܗ ܒܩܲܝܣܲܝ̈ ܚܸܡܬܼܵܐ\nܕܢܵܘܩܸܕܼ ܐ̄ܢܵܫܵܐ ܒܝܲܕܸ ܐ̄ܢܵܫܵܐ ܀ :ܚܲܡܝܼܡܵܐ ܗ̄ܝܼ ܫܲܠܗܹܒܼܝܼܬܹܗ\nܛܵܒܼ ܡ̣ܢ ܢܘܼܪܵܐ ܕܲܟܼܝܵܢܵܐ. ܘܲܠܢܲܦ̰ܫܵܐ ܟܣܝܼܬܼܵܐ ܡ̇ܘܩܹܕܼ:\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܠܦܲܓܼܪܵܐ ܒܲܪܵܝܵܐ ܀ :ܩܫܸܐ ܚܘܼܪܦܹܗ ܛܵܒܼ ܡ̣ܢ ܣܲܝܦܵܐ\nܘܣܲܦ̰ܣܹܪܵܐ ܕܲܬܼܪܹܝܢ ܦܘܼܡܹܝ̈ܗ̇. :ܘܠܲܝܬܿ ܡܸܢܵܝܵܢܵܐ ܠܲܩܛܝܼܠܹ̈ܐ\nܕܡܲܪܡܸܐ ܟܠܫܵܥ ܡ̣ܢ ܐ̄ܢܵܫܵܐ ܀","english":"He is taught, he is taught\nday by day in the likeness of a picture. And with the renewals of his error\nhe pays his bitter debt. He does not fear from old age\nand does not humble from sickness. Even the one who is old and weak,\nyoung and strong, is unable to hinder many. Envy, how much is old,\nto hinder the young one from youth. Even the one lacking in knowledge\nis a complete evil deceiver. Envy is a blind one of two,\nhidden from the light of truth. And in the likeness of night and day,\nhe has made equal grief and truth. Envy is deaf and mute,\nwho does not hear the voice of a command. Hidden from hearing and from speech\nby his freedom and not by constraint. Envy is sick, who is shaken\nin limbs and is not in members. And when he thinks he is strong,\nhe weakens all and does not know. The sick one burns himself in envy\nand burns every day in error. And he is not aware of the flame\nthat is kindled within his mind. The fire of wrath consumes him,\nthe evil inclination in thought. And it kindles in him the coals of anger\nso that man burns man. His flame is hotter\nthan the fire of Gehenna. And it burns the hidden soul,\nand is not for the outer body. His winter is harder than a sword\nand the saw of two mouths. And there is no healer for the slain\nwhom he casts down every hour from man.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥassāmā (envy) is the central personification in this passage, depicted as blind, deaf, and self-destructive. It aligns with the ascetic tradition of envy as a spiritual malady.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The image of envy burning the soul more fiercely than Gehenna reflects Syriac monastic psychology, where inner vices are seen as more dangerous than external punishments.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܘܼܪܵܐ ܕܪܘܼܓܼܙܵܐ","severity":"info","text":"The phrase 'fire of wrath' consuming the envious may echo Proverbs 26:27 (LXX) or James 3:5, where envy and anger are linked to destructive fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a repetitive anaphora on 'envy is' (ḥassāmā ... hū), building a catalogue of vices. This rhetorical device is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of envy as 'blind of two' and 'hidden from the light of truth' parallels Ephrem's Hymns on Faith 5, where error is similarly personified as blind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܥܲܠܲܡ","severity":"caution","text":"The opening 'he is taught, he is taught' (mitʿallam hū mitʿallam) is ambiguous: it may refer to the envious person learning error, or to a pedagogical process. The translation follows the latter.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he is taught' is unclear; it may be the envious person or a generic figure.","The phrase 'hidden from hearing and from speech by his freedom' could mean the envious person chooses ignorance, or that he is naturally deprived."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܒܲܕܼܡ̇ܐ ܡܥܲܝܲܕܼ ܡ̣ܢ ܐ̄ܢܵܫܵܐ\nܘܲܨܗܸܐ ܠܩܸܛܠܵܐ ܕܐ̄ܢܵܫܘܼܬܼܵܐ. :ܘܚܵ݁ܪܹܒܼ ܙܵܘܥܹ̈ܐ ܥܲܡ ܪܸ̈ܓܼܫܹܐ\nܢܲܦ̰ܫܵܐ ܘܦܲܓܼܪܵܐ ܫܲܘܝܵܐܝܼܬܼ ܀ :ܣܲܓܿܝܼܐܝܼܢ ܩܛܝܼܠܲܝ̈ ܣܲܝܦܵܐ\nܘܠܵܐ ܐܲܝܟ ܩܛܝܼܠܲܝ̈ ܒܲܚܣܵܡܵܐ. ܕܣܲܝܦܵܐ ܒܐܲܡܝܼܢܘܼܬܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܟܲܝ ܗܵܢܵܐ ܚܣܵܡܵܐ\nܕܲܟܼܣܸܐ ܘܲܓܼܠܹܐ ܒܣܘܼܥܪ̈ܵܢܵܘܗܝ. :ܘܟܲܕܼ ܠܵܐ ܐܝܼܬܼܵܘܗܝ ܒܲܩܢܘܿܡ̇ܐ\nܡ̇ܘܒܸܿܕܼ ܟܠܫܵܥ ܠܲܩܢܘܿܡܹ̈ܐ ܀ :ܒܲܒܼܥܵܬܹܗ ܦܗ̣ܵܘ ܚܘܼܫܵܒܲܝ̈\nܕܐܸܒܼܥܸܐ ܕܡ̇ܢܵܘ ܫܘܼܪܵܝܹܗ. :ܘܐܲܝܢܵܘ ܥܸܩܵܪܵܐ ܕܲܛܥܝܼܢ\nܠܣܵܘܟܵܘ̈ܗܝ ܘܦܹܐܪ̈ܵܘܗܝ ܡܲܪܝܪܹ̈ܐ ܀ :ܡܲܢ̣ܘܼ ܟܲܝ ܕܲܡܪܲܒܸܿܐ ܠܹܗ\nܠܐܲܪܥܵܐ ܒܝܼܫܵܐ ܕܙܝܼܙܵܢܵܘ̈ܗܝ. :ܘܡܲܢ̣ܘܼ ܕܚܵܡܹ̇ܠ ܥܲܠ̈ܠܵܬܹܗ\nܘܲܡܦܲܪܢܸܣ ܚܲܝ̈ܠܵܘܵܬܹܗ ܀ :ܒܐܲܝܢܵܐ ܟܲܝ ܙܲܝܢܵܐ ܡܲܩܪܸܒܼ\nܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܹܐ. :ܘܒܲܐܝܠܹܝܢ ܪ̈ܓܼܫܹܐ ܡܸܬܼܟܲܬܲܫ\nܥܲܡ ܐܲܬܼܠܹܝܛܹ̈ܐ ܕܟܹܐܢܘܼܬܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܟܲܝ ܕܲܡܣܲܝܲܠ ܠܹܗ\nܘܝܵܗܹ̇ܒܼ ܒܹܗ ܚܲܝܠܵ ܒܟܸܣܝܵܐ. :ܘܐܲܝܟܲܢ ܟܲܕܼ ܫܝܼܛ ܡܸܬܼܓܲܢܒܲܪ\nܘܚܵܣܹ̇ܢ ܣܸܕܼܪܹ̈ܐ ܕܓܲܢ̄ܒܵܪܹ̈ܐ ܀ :ܒܙܵܟܼܘܼܬܹܗ ܕܲܕܠܵܐ ܒܙܸܕܼܩܵܐ\nܬܗܲܪܘ ܘܐܸܬܿܕܲܡܲܪܘ ܚܘܼܫܵܒܲܝ̈. :ܕܐܲܝܟܲܢ ܫܝܼܛܵܐ ܡܸܬܼܢܲܨܲܚ\nܘܡܲܪܟܸܿܢ ܪܹܫܵܐ ܕܢܲܨܝܼܚܹ̈ܐ ܀ :ܪܸܥܝܵܢܝ ܓܲܪܓܲܢܝ ܕܐܸܬܼܒܲܩܸܐ\nܘܐܸܒܼܥܸܐ ܒܥܵܬܼܵܐ ܕܲܚܣܵܡܵܐ. :ܕܲܒܼܕܝܼܠܹܗ ܟܲܝ ܡܸܬܼܢܲܨܲܚ\nܐܵܘ ܕܲܠܡܵܐ ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ ܀ :ܝܲܨܪܵܐ ܡܲܠܟܹܿܟܼܝ ܟܲܣܝܵܐܝܼܬܼ\nܘܚܵܘܝܲܢܝ ܐܘܼܪܚܵܐ ܕܐܸܪܕܹܿܐ ܒܵܗ̇. :ܘܲܗܘ̤ܵܐ ܠܝܼ ܐܲܝܟ ܗܲܕܿܝܼܐܵܐ\nܠܘܲܥܕܵܐ ܕܫܘܼܠܵܐ ܡܲܪܕܲܝܼܬܼܵܐ ܀ :ܥܘܼܕܼܪܵܢܵܐ ܕܪܘܼܚܵܐ ܬܪܲܨ ܠܝܼ\nܢܝܼܫܵܐ ܕܲܡܠܸܐ ܙܵܟܼܘܼܬܼܵܐ.","english":"He renews the likeness of a man from the image, and he thirsts for the slaying of humanity. He destroys the limbs along with the senses, the soul and the body equally. Many are the slain of the sword, but not like the slain of passion. For the sword kills with violence. What then is this passion that conceals and reveals in its actions? And when it is not in a substance, it destroys substances at every hour. In its seeking, its thoughts are troubled, that it might find where its beginning is. And it seeks the root of error for its branches and its bitter fruits. What then is it that nourishes it, the evil earth of its seeds? And what is it that sustains its causes and spreads its powers? With what weapon does it do battle with spirits and bodies? And with which senses does it contend with the athletes of sorrow? What then is it that arms it and gives it hidden strength? And how, when it is mad, does it become strong and overcome the ranks of the mighty? In its victory, which is unjust, its thoughts are astonished and amazed: how a madman triumphs and bows the head of the triumphant. My thoughts are troubled, that I might seek and find the cause of passion: whether it is through it that one triumphs, or perhaps through something else. The Creator, O hidden King, show me the way to follow in it. And be for me like a guide to the goal of the bitter end. Prepare for me the help of the spirit, the thought that is filled with victory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܣܵܡܵܐ (ḥsāmā)","severity":"info","text":"The Syriac term ḥsāmā, rendered 'passion' or 'envy' in the draft, carries the sense of consuming, destructive desire. In Narsai's ascetic context, it denotes a vice that corrupts the soul and body equally.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical sequence of questions and exclamations (e.g., 'What then is this passion?') that dramatize the speaker's perplexity before the power of envy, a common homiletic device in Narsai's memre.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'athletes of sorrow' (ܐܲܬܼܠܹܝܛܹ̈ܐ ܕܟܹܐܢܘܼܬܼܵܐ) evoke the ascetic struggle of monks, who in Syriac tradition are often depicted as spiritual athletes contending against passions. This imagery is common in Narsai's liturgical poetry.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between the sword (ܣܲܝܦܵܐ) and passion (ܚܣܵܡܵܐ) as killers parallels a theme in earlier Syriac literature, such as Ephrem's Hymns on Faith, where internal vices are deemed more destructive than external weapons.","cites":[],"named_sources":["Ephrem, Hymns on Faith"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The line 'when it is not in a substance, it destroys substances' (ܘܟܲܕܼ ܠܵܐ ܐܝܼܬܼܵܘܗܝ ܒܲܩܢܘܿܡ̇ܐ ܡ̇ܘܒܸܿܕܼ ܟܠܫܵܥ ܠܲܩܢܘܿܡܹ̈ܐ) paradoxically describes passion as a non-substantial force that annihilates created beings, reflecting Narsai's metaphysical concern with the ontology of evil.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܒܲܕܼܡ̇ܐ ܡܥܲܝܲܕܼ (rendered 'renews the likeness') is ambiguous: it could mean 'renews from the image' or 'renews in the likeness.' The draft opts for the former, but the latter is also possible, affecting the interpretation of envy's mimetic power.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܲܕܼܡ̇ܐ ܡܥܲܝܲܕܼ is ambiguous: 'renews from the image' (as in the draft) or 'renews in the likeness' (i.e., imitatively). The reading taken follows the draft's sense of envy reshaping humanity from its original image.","The identity of the 'hidden King' (ܡܲܠܟܹܿܟܼܝ ܟܲܣܝܵܐܝܼܬܼ) is not specified; it may refer to Christ or to a divine hypostasis, but the text does not clarify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܕܐܸܚܢܸܐ ܠܩܘܼܒܼܠܹܗ ܒܝܲܕܼ ܙܵܘܥܹ̈ܐ\nܘܐܸܡܚܸܐ ܚܣܵܡܵܐ ܣܵܪܘܿܚܵܐ ܀ :ܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܡܸܠܸܠ ܥܲܡܝ\nܚܝܠܵܐ ܪܲܒܵܐ ܕܛܲܝܒܿܘܼܬܼܵܐ. :ܕܐܸܢܗܘ̤ ܕܬܹܐܠܲܦ ܒܵܥܹ̇ܐ ܐܲܢ̄ܬܿ\nܠܒܼܘܿܟ ܐܘܼܪܚܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܀ :ܚܙܘܿܩ ܥܲܡ ܣܸܦܪܹ̈ܐ ܕܲܟܼܬܼܵܒܹ̈ܐ\nܒܲܠܘܝܼܬܼܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ. :ܘܡܲܢܲܥܝܼܢ ܠܵܟ ܠܲܠܡܹܐܢܵܐ\nܕܡܸܕܹܿܡ ܕܲܒܼܥ̣ܵܘ ܚܘܼܫܵܒܲܝ̈ܟ ܀ :ܥܲܡ ܒܲܪ ܥܲܡܪܲܡ ܐܸܬܼܠܵܘܵܐ\nܘܙܸܠ ܥܲܡܹܗ ܠܘܵܬܼ ܫܘܼܪܵܝܵܐ. :ܘܗܘ̤ ܡܚܘܸܐ ܠܵܟ ܡ̣ܢ ܐܲܝܟܵܐ\nܢܸܒܼܥܲܬ̤ ܡܸܪܬܹܗ ܕܲܚܣܵܡܵܐ ܀ :ܒܚܘܼܩܵܐ ܕܝܵܘܡ̇ܐ ܫܬܿܝܼܬܼܵܝܵܐ\nܩܪܝܼ ܘܐܸܬܼܒܲܝܲܢ ܬܲܩܢܵܐܝܼܬܼ. :ܘܬܲܡ̇ܢ ܡܸܫܟܲܚ ܪܸܥܝܵܢܵܟ\nܣܘܼܟܵܠܵܐ ܕܥܸܠܬܼܵܐ ܕܲܒܼܥܲܝ̣ܬܿ ܀ :ܚܙܝܼ ܬܲܡ̇ܢ ܬܘܼܩܵܢ ܐ̄ܢܵܫܵܐ\nܘܲܫܡܲܥ ܩܵܠܵܐ ܕܫܸܡ ܨܲܠܡܵܐ. :ܘܲܒܼܫܘܼܠܵܡܹܗ ܕܦܸܬܼܓܼܵܡܵܐ\nܚܙܝܼ ܫܘܼܪܵܝܹܗ ܕܲܚܣܵܡܵܐ ܀ :ܩܵܠ ܨܲܠܡܵܐ ܫ̣ܡܲܥ ܚܲܣܵܡܵܐ\nܕܡܸܬܼܟܲܢܸܐ ܒܲܨܠܸܡ ܟܲܣܝܵܐ. :ܘܕܼܵܠܲܬ̤ ܒܹܗ ܡܸܪܲܬܼ ܡ̇ܘܬܵܐ\nܠܩܵܠ ܬܘܼܩܵܢܹܗ ܕܥܲܦܪܵܢܵܐ ܀ :ܢܘܼܪܵܐ ܕܝܲܨܪܹܗ ܣܸܦܲܬ̤ ܒܹܗ\nܒܲܛܪܘܼܢܵܐ ܪܹܫܵܐ ܕܐܵܐܲܪ. :ܘܕܸܠܩܲܬ̤ ܟܠܵܗ̇ ܒܲܚܣܵܡܵܐ\nܘܐܲܣܸܦ ܢܘܼܪܵܐ ܒܐ̄ܢܵܫܘܼܬܼܵܐ ܀ :ܬܲܪܥܹܗ ܠܩܸܒܼܝܵܐ ܕܲܣܝܵܢܹܗ\nܘܐܲܫܕ݂ܵܗ̇ ܠܡܸܪܬܹܗ ܥܲܠ ܐ̄ܢܵܫܵܐ. :ܘܟܲܬܿܡܹܗ ܠܢܲܚܬܵܐ ܕܲܒܼܪܝܼܬܼܵܐ\nܒܣܲܡ ܡ̇ܘܬܵܐ ܕܪܸܕܓܲܬܼ ܦܹܐܪܵܐ ܀ :ܫܪܵܝܗܝ ܠܐܲܣܵܪܵܐ ܕܐܸܪܲܟܲܒܼ\nܒܝܼܕܲܥܬܼܵܐ ܟܣܝܼܬܼܵܐ ܕܟܲܣܝܵܐ. :ܘܕܲܠܚܹܗ ܠܫܲܝܢܵܐ ܕܐܸܬܼܡܲܙܲܓܼ\n:ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܕܡܲܬܩܸܢ ܟܠ\n:ܦܲܠܓܹܗ ܠܥܘܼܡܪܵܐ ܕܲܫ̈ܘܲܝܵܐ\nܘܲܣܕܲܩ ܐܸܢܘܿܢ ܚܲܕܼ ܡ̣ܢ ܚܲܕܼ. :ܘܲܥܒ݂ܲܕܼ ܐܸܢܘܿܢ ܠܲܐ̄ܚܝܵܢܹ̈ܐ\nܢܘܼܟܼܪ̈ܵܝܹܐ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀","english":"He renews the likeness of a man from the image, and he thirsts for the slaying of humanity. He destroys the limbs along with the senses, the soul and the body equally. Many are the slain of the sword, but not like the slain of envy. He makes the image tremble before him by means of tremors, and he strikes a deadly blow, a destroyer. As if in a mystery, he spoke with me, the great power of grace. If you wish to learn, ask, open your path from the beginning. Go with the books of the scriptures, in the company of the words of the spirit. And they will show you the way to the meaning of what your thoughts seek. With the son of Amram, be joined, and go with him to the beginning. And he will show you from where the root of envy began. On the first day of the week, read and examine accurately. And there you will find the thought of your mind, the meaning of the cause you sought. See there the sign of man, and hear the voice of the image. And at the end of the word, see the beginning of envy. The voice of the image heard the envier, who is hidden in the image of the covered one. And the inheritance of death trembles in him at the voice of the sign of the earth. The fire of his nature burned in him, in the furnace of the head of the air. And all was consumed by envy, and the fire gathered in humanity. His door to the grave of his helper, and he poured out his inheritance upon man. And he sealed the depth of creation with the poison of death, the fruit of the tree. He loosed the bond of the mixture, by the hidden knowledge of the covered one. And he dissolved the mixture of the compound, by love and mercy that reconciles all. He divided the dwelling of the equal ones, and made one from one. And he made one from the living, strangers one from his companion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥsāmā (ܚܣܵܡܵܐ) is rendered 'envy' in the English draft, but it can also mean 'malice' or 'spite'. In Narsai's ascetical context, it often denotes a destructive passion that consumes both body and soul.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܥܲܡܪܲܡ","severity":"info","text":"The phrase 'son of Amram' (ܒܲܪ ܥܲܡܪܲܡ) refers to Moses, son of Amram, a key figure in the Exodus narrative. Narsai invokes Moses to guide the reader to the 'beginning' (the creation story) where the root of envy is revealed.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܡܪܵܐ ܕܲܫ̈ܘܲܝܵܐ","severity":"info","text":"The 'dwelling of the equal ones' (ܥܘܼܡܪܵܐ ܕܲܫ̈ܘܲܝܵܐ) likely alludes to the primordial state of humanity before the Fall, where all were equal. Narsai contrasts this with the division caused by envy.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܘܼܩܵܐ ܕܝܵܘܡ̇ܐ ܫܬܿܝܼܬܼܵܝܵܐ","severity":"info","text":"The phrase 'on the first day of the week' (ܒܚܘܼܩܵܐ ܕܝܵܘܡ̇ܐ ܫܬܿܝܼܬܼܵܝܵܐ) marks a structural shift, introducing an exhortation to read and examine scripture (likely Genesis) to understand the origin of envy.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܲܣܝܵܐ","severity":"caution","text":"The term 'covered one' (ܟܲܣܝܵܐ) is ambiguous: it may refer to the serpent in Eden (often described as 'hidden' in Syriac tradition) or to Satan. The English draft's rendering 'covered one' is literal but leaves the referent open.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the covered one' (ܟܲܣܝܵܐ) is ambiguous: it could be the serpent or Satan.","The phrase 'the fire of his nature' (ܢܘܼܪܵܐ ܕܝܲܨܪܹܗ) may refer to the envier's innate destructive passion or to a literal fire in the narrative."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܒܲܚܣܵܡܵܐ ܙܲܪܥ̣ܵܗ̇ ܒܝܼܫܵܐ\nܠܛܘܼܥܝܲܝ ܕܝܼܠܹܗ ܒܡܵܝ̈ܘܿܬܹܐ. :ܘܐܵܘܥܝܼ ܚܛܝܼܬܼܵܐ ܒܪܸ̈ܓܼܫܲܝܗܘܿܢ\nܘܗܲܒܸܿܒܼܘ ܦܹܐܪܹ̈ܐ ܕܣܲܡ ܡ̇ܘܬܵܐ ܀ :ܣܲܚ̣ܦܹܗ ܠܨܲܠܡܵܐ ܝܲܩܝܼܪܵܐ\nܘܲܫܕܵܝܗܝ ܠܐܲܪܥܵܐ ܐܲܝܟ ܫܝܼܛܵܐ. :ܘܝܲܗ̣̄ܒܹܿܗ ܠܡܵܘܬܵܐ ܡܸܫܟܵܢܵܐ\nܘܐܲܗܸܠ ܘܲܓܼܚܸܟ ܥܲܠ ܫܸܦܠܹܗ ܀ :ܗܵܐ ܫܘܼܪܵܝܹܗ ܕܲܚܣܵܡܵܐ\nܝܵܕܼܘܿܥܵܐ ܩܪܝܼ ܘܐܸܣܬܲܟܲܠ. :ܚܙܝܼ ܢܼܟܼܠܹܗ ܘܝܲܠܲܦ ܥܸܠܬܹܗ\n:ܕܡ̇ܢܵܐ ܣܥ݂ܲܪ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\n:ܒܗܵܘܢܵܐ ܩܪܝܼ ܒܵܗ̇ ܒܬܲܫܥܝܼܬܹܗ\nܘܗܵܐ ܡܸܣܬܲܟܿܠܲܬܿ ܨܸܢ̈ܥܵܬܹܗ. :ܒܒܼܘܼܝܵܢܵܐ ܫܡܲܥ ܣܘܼܥܪܵܢܹܗ\nܘܗܵܐ ܩܵܝ̇ܡܲܬܿ ܥܲܠ ܟܲܣ̈ܝܵܬܹܗ ܀ :ܚܲܒܸܿܠ ܦܲܐܝܘܼܬܼ ܬܘܼܩܵܢܹܗ\nܕܐܘܼܡ̇ܢܵܐ ܕܨܲܒܸܿܬܼ ܟܠܵܐ. :ܘܲܗ̣ܦܲܟ ܨܲܚܝܹܗ ܐܲܝܟ ܒܝܼܫܵܐ\nܕܡ̣ܢ ܒܝܼܫܘܼ ܟܠ̣ܵܐ ܚܸܟܼ̈ܡܵܬܹܗ ܀ :ܐܵܘܥܝܼ ܡܸܪܲܬܼ ܒܝܼ̈ܫܵܬܼܵܐ\nܘܐܲܒܲܥ ܣܸܓܼܕܲܬܼ ܐܲܠܵ̈ܗܹ̈ܐ. :ܘܨܲܚܝܼ ܠܐܝܼܬܼܝܵܐ ܒܬܼܘܼܩܵܢܹܗ\nܕܐܲܝܟ ܠܵܐ ܓܡܝܼܪܵܐ ܐܸܬܿܬܲܩܲܢ ܀ :ܗܵܐ ܫܲܬܸܐܣܬܼܵܐ ܕܒܸܢܝܵܢܹܗ\nܕܲܢܟܼܝܼܠܵܐ ܦܵܥܠܵܐ ܕܙܹܐܦܵܐ. :ܚܙܵܘ ܒܲܢܵܝܹ̈ܐ ܕܲܫܪܵܪܵܐ\nܥܪܘܿܩܘ ܡ̣ܢ ܒܝܼܫܘܼܬܼ ܦܘܼܠܚܵܢܹܗ ܀ :ܗܵܐ ܐܵܬܹ̈ܘܵܬܼܵܐ ܕܗܸܓܼܝܵܢܹܗ\nܕܪܲܒܵܐ ܣܲܟܼܠܵܐ ܕܣܸܡܵܠܵܐ. :ܚܘܼܪܘ ܬܲܠܡܝܼܕܼ̈ܐ ܕܝܲܡܝܼܢܵܐ\nܠܵܐ ܬܸܬܼܗܲܓܿܘܿܢ ܣܲܟܼܠܑܵܝܼܬܼ ܀ :ܗܵܐ ܟܵܣܵܐ ܕܡܸܪܲܬܼ ܡ̇ܘܬܹܿܗ\nܕܡܲܕܲܟ ܘܐܲܫܩܝܼ ܠܲܟܼܝܵܢܲܢ. :ܠܵܐ ܐ̄ܢܵܫ ܫܵܩܘܼܬܹܗ\nܕܠܑܵܐ ܢܸܬܼܚܲܒܲܠ ܡ̣ܢ ܡ̇ܘܬܵܐ ܀ :ܗܵܐ ܐܘܼܪܚܵܐ ܦܬܼܝܼܬܼܵܐ ܕܲܕܼܪܲܫ\nܒܨܸܢܼ̈ܥܵܬܹܗ ܩܵܛܸܠ ܐ̄ܢܵܫܵܐ. :ܚܙܵܘ ܠܵܐ ܬܸܪܕܿܘܿܢ ܒܲܠܘܝܼܬܹܗ\nܚܵܙܩܲܝ̈ ܒܐܘܼܪܚܵܐ ܕܐܲܠܝܼܨܵܐ ܀ :ܗܵܐ ܓܠ̣ܵܐ ܠܵܟ ܣܵܦܪܵܐ ܕܪܘܼܚܵܐ\nܪܸܥܝܵܢܵܐ ܒܥܵܬܼܵܐ ܕܲܒܼܥ݂ܲܝܬܿ.","english":"With envy he sows his evil seed for the straying of his own through deaths. And he brought sin into their senses and gave them the fruits of the poison of death. He overturned the precious image and cast it to the ground like a corpse. And he gave death a garment and rejoiced and laughed at its abasement. Behold, the beginning of envy is known; read and understand. See it all and learn its cause: what it wrought from the beginning. In that hour, read in its history, and behold, its deeds are understood. In lamentation, hear its doings, and behold, they stand upon its coverings. It destroyed the beauty of the nature of the race that it had fashioned entirely. And it turned its thirst like an evil one, whose wisdom is entirely from evil. It brought in a multitude of evils and multiplied the worship of gods. And it thirsted for being in its nature, as if it were not established as complete. Behold, the foundation of its petition is the foul worker of filth. See the sons of truth; flee from the evil of its work. Behold, the signs of its meditation are the great fool of the left. Look, disciples of the right; do not be led astray foolishly. Behold, the cup of the multitude of its death, which it mixes and gives to the weary. Do not taste its draught, lest you be destroyed by death. Behold, the broad path of teaching, which through its deeds kills man. See, do not follow its deception, O strong ones on the path of the narrow way. Behold, the scribe of the spirit is revealed to you, the thought in the hour of the petition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܣܡܐ","severity":"info","text":"The term ܚܣܡܐ (ḥesāmā) is rendered 'envy' but carries the sense of malicious envy or grudging, often personified as a demonic force in Syriac ascetical literature.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܡܐ ܝܩܝܪܐ","severity":"info","text":"The phrase 'precious image' (ܨܠܡܐ ܝܩܝܪܐ) echoes the language of Genesis 1:26-27, where humanity is created in God's image, here overturned by envy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܡܠܐ / ܝܡܝܢܐ","severity":"info","text":"The contrast between 'left' (ܣܡܠܐ) and 'right' (ܝܡܝܢܐ) reflects a common Syriac moral dualism, where the left symbolizes error or evil and the right represents truth or orthodoxy.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܐ ... ܗܐ","severity":"info","text":"The repeated exclamation 'Behold' (ܗܐ) structures the passage as a series of admonitory revelations, each introducing a new aspect of envy's destructive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܘܪܚܐ ܦܬܝܬܐ ... ܐܘܪܚܐ ܕܐܠܝܨܐ","severity":"info","text":"The contrast between the 'broad path' of teaching that kills and the 'narrow way' of the strong echoes Matthew 7:13-14, a common trope in Syriac paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܦܪܐ ܕܪܘܚܐ","severity":"caution","text":"The phrase 'scribe of the spirit' (ܣܦܪܐ ܕܪܘܚܐ) is ambiguous: it may refer to the poet himself as inspired writer, or to a personification of divine wisdom; the context suggests the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'scribe of the spirit' (ܣܦܪܐ ܕܪܘܚܐ) is not fully resolved; it likely refers to the poet Narsai as inspired author, but could also be a personification of divine wisdom.","The phrase 'its coverings' (ܟܣܝܬܗ) in line 10 is obscure; it may refer to the hidden deeds of envy or to a textual metaphor of unveiling."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܪܕܼܝܼ ܒܹܝܬܼ ܚܘܼܩܹ̈ܐ ܕܲܟܼܬܼܵܒܹ̈ܐ\nܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܲܬܼܪܲܨ ܠܵܟ ܀ :ܠܒܲܫ ܙܲܝܢܵܐ ܕܡܸܠܲܬܼ ܩܘܼܫܬܵܐ\nܘܐܸܬܼܟܲܬܲܫ ܪܘܼܚܵܢܵܐܝܼܬܼ. :ܘܲܫܕܼܝܼ ܡܸܠܹ̈ܐ ܚܠܵܦ ܓܹܐܪܹ̈ܐ\nܒܣܸܕܼܪܹ̈ܐ ܢܟܼܝܼܠܹ̈ܐ ܕܲܚܣܵܡܵܐ ܀ :ܡܲܕܲܟ ܐܘܼܟܼܠܵܐ ܪܘܼܚܵܢܵܐ\nܠܪܸܥܝܵܢܵܐ ܕܲܕܠܲܚ ܒܝܼܫܵܐ. :ܘܦܲܟܲܗ ܡܸܪܲܬܼ ܒܝܼ̈ܫܬܼܵܐ\nܒܚܲܠܝܘܼܬܼܵܐ ܕܩܵܠ ܦܸܬܼܓܼܵܡܲܝ̈ܟ ܀ :ܫܲܝܸܢ ܐܸܢܘܿܢ ܠܲܪ̈ܓܼܝܼܙܹܐ\nܒܡܸܠܲܬܼ ܫܲܝܢܵܐ ܕܫܲܝܸܢ ܟܠ. :ܘܲܩܪܝܼ ܐܸܢܘܿܢ ܠܐܵܘܝܘܼܬܼܵܐ\nܕܚܸܙܩܲܬ̤ ܚܘܼܒܵܐ ܕܲܒܼܪܝܼܬܼܵܐ ܀ :ܠܲܒܸܿܒܼ ܐܸܢܘܿܢ ܠܲܡܥܵܩܹ̈ܐ\nܒܫܘܼܕܵܝܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ. :ܘܲܬܼܢܝܼ ܐ̄ܢܘܿܢ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ\nܕܡܲܢ ܕܲܡܣܲܝܒܲܪ ܗܘ̤ ܢܸܚܸܐ ܀ :ܩܪܝܼ ܠܲܩܛܝܼܠܲܝ̈ ܒܲܚܣܵܡܵܐ\nܦܵܣܘܿܩܵܐ ܕܡܵܘܬܹܿܗ ܕܗܵܒܹܝܠ. :ܘܐܲܫܡܲܥ ܐܸܢܘܿܢ ܒܲܪܬܼ ܩܵܠܵܐ\nܕܲܕܼܡ̇ܐ ܕܓܼܵܥܹ̇ܐ ܡ̣ܢ ܐܲܪܥܵܐ ܀ :ܦܬܲܚ ܒܹܝܬܼ ܐܲܪ̈ܟܹ̇ܐ ܕܡܲܠܟܿܘܼܬܼܵܐ\nܘܲܩܪܝܼ ܒܲܓܼܙܵܪ̈ܲܝ ܕܝܼܢܹ̈ܐ. :ܘܚܵܘܵܐ ܬܒܲܥܬܼܵܐ ܕܩܵܛܘܿܠܹ̈ܐ\nܕܲܪܫܝܼܡܵܐ ܒܩܲܢܝܵܐ ܕܡܲܠܟܵܐ ܀ :ܦܘܿܩ ܠܲܦܩܲܥܬܼܵܐ ܥܲܡ ܐܲܚܹ̈ܐ\nܘܲܚܙܝܼ ܚܣܵܡܵܐ ܟܲܕܸ ܢܵܨܲ݁ܚ. :ܘܲܡܣܲܝܲܥ ܠܵܗ̇ ܠܙܵܟܼܘܼܬܹܗ\nܝܲܨܪܵܐ ܢܟܼܝܼܠܵܐ ܕܡܲܪ̈ܵܚܹܐ ܀ :ܡܸܟܵܐ ܝܼܠܲܦ ܨܸܢ̈ܥܵܬܹܗ\nܘܥܲܡܝܼܩܘܼܬܼ ܦܲܚܹ̈ܐ ܕܢܸܟܼܠܹܗ. ܘܛܲܝܸܒܼ ܦܘܼܪ̈ܣܹܐ ܩܲܛܝܼܢܹ̈ܐ:\nܕܲܡܦܲܪܣܹܝܢ ܟܲܣܝܘܼܬܼ ܢܸܟܼܠܵܘ̈ܗܝ ܀ :ܐܸܣܟܹܿܡܵܐ ܕܚܘܼܒܵܐ ܠܒܸܫ̣ ܗ̄ܘ̣ܵܐ\nܚܣܵܡܵܐ ܘܐܲܩܪܸܒܼ ܥܲܡ ܗܵܒܹܝܠ. :ܒܐܵܬܼܵܐ ܕܫܲܝܢܵܐ ܐܲܛܥܝܼ ܒܹܗ\nܘܐܲܦܩܹܗ ܠܚܘܼܪܒܵܐ ܠܘܵܬܼ ܩܸܛܠܵܐ ܀ :ܫܘܼܦܪܵܐ ܦܲܪܝܵܐ ܕܢܸܨܚܵܢܵܘ̈ܗܝ\nܚܙ̣ܵܐ ܘܲܒܸܫ̣ܬܹܗ ܟܲܪܝܘܼܬܼܵܐ. :ܕܗܘ̤ ܣܲܢܝܵܐ ܗ̄ܘ̣ ܘܠܵܐ ܪܓܼܝܼܓܼ ܢܸܚܙ̣ܐ\nܐܲܝܢܵܐ ܕܫܲܦܝܼܪ ܪܸܥܝܵܢܹܗ ܀","english":"He cast down the house of the laws of the scriptures against the evil one who set a trap for you. He put on the armor of the word of truth and contended spiritually. And he hurled words like arrows in the cunning ranks of envy. He purified the spiritual food for the mind that the evil one had troubled. And he sweetened the bitter poison with the sweetness of the sound of your commandments. He made your ear incline to the angry ones with the word that inclines all. And he called your ear to the harmony of the strength of the love of creation. He made your heart incline to the depths with the casting down of the high kingdom. And he bent your ear, that daughter of the voice, which bears the living. He called to those slain by envy, the slayer of the death of Abel. And he made your ear hear the voice of the blood that cries out from the earth. He opened the house of the archives of the kingdom and called upon the executioners of the living. And he showed the pursuit of the murderers inscribed in the hand of the king. Go out to the conflict with the brothers and see envy when it conquers. And help its victory, the cunning nature of the wanton ones. From there he learns his tricks and the depth of the snares of his cunning. And he prepares sharp tables that spread out the covering of his cunning. Envy put on the form of love and approached Abel. With the sign of the word he deceived him and led him out to destruction, to murder. He saw the abundant beauty of his offerings and his own evil was bitter. For he is blind and does not see the sight, for his mind is fair.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬܼ ܚܘܼܩܹ̈ܐ ܕܲܟܼܬܼܵܒܹ̈ܐ","severity":"info","text":"Literally 'house of the laws of the scriptures,' likely a metaphorical reference to the scriptural canon or a library of authoritative texts, used here as a weapon against the evil one.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܼܡ̇ܐ ܕܓܼܵܥܹ̇ܐ ܡ̣ܢ ܐܲܪܥܵܐ","severity":"info","text":"Echoes Genesis 4:10, where Abel's blood cries out from the ground after Cain's murder, a key typological reference in Syriac exegesis.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"Envy (ḥsāmā) is personified as a cosmic adversary in Narsai's homilies, linked to Satan's fall and the Cain-Abel narrative, reflecting Syriac ascetic theology.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of imperative verbs (e.g., 'cast down,' 'put on') to a narrative of envy's deception of Abel, marking a transition from exhortation to exemplum.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܲܝܢܵܐ ܕܡܸܠܲܬܼ ܩܘܼܫܬܵܐ","severity":"info","text":"The 'armor of the word of truth' parallels Ephrem's Hymns on Faith (e.g., Hymn 6), where truth is a spiritual weapon against heresy, a common Syriac motif.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee (second person singular) is ambiguous: possibly the congregation, a personified soul, or a specific figure like a deacon.","The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) may be a pun on 'echo' or a reference to the ear as receptive to divine command."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܦܹܐܪܵܐ ܕܩܸܛܠܵܐ ܐܵܘܥܝܼ ܒܵܗ̇\nܚܣܵܡܵܐ ܒܐܲܪܥܵܐ ܕܠܵܘ̈ܛܵܬܼܵܐ. :ܘܒܲܟܲܪ ܒܐܝܼܕܼܵܗ̇ ܣܘܼܥܪܵܢܵܐ\nܪܓܼܙܵܪ ܕܝܼܢܵܐ ܕܐܝܼܠܵܢܵܐ ܀ :ܟܵܣܵܐ ܕܲܕܡ̇ܐ ܡ̣ܙܲܠ ܝܲܗ̣̄ܒܼ ܠܵܗ̇\nܠܡܲܟܼܐܲܒܼܬܵܐ ܘܠܵܐ ܩܲܒܸܿܠܬܹܗ. :ܕܲܟܼܪܝܼܗܵܐ ܗ̄ܘ̣ܵܬܼ ܡ̣ܢ ܢܸܓܼ̈ܕܲܐ\nܕܒܸܠܥܲܬ̤ ܒܲܥܒܼܵܪ ܦܘܼܩܕܵܢܵܐ ܀ :ܓܸܥܨܲܬ̤ ܘܲܫܕܵܬܹܗ ܠܲܕܡ̇ܐ\nܕܠܵܐ ܡܥܵܕܼܵܐ ܗ̄ܘܵܬܼ ܒܫܵܩܘܼܬܹܗ. :ܐܵܦ ܗܘ̤ ܕܡ̇ܐ ܠܵܐ ܩܵܘܝܼ ܒܵܗ̇\nܕܓܼܥ̣ܵܐ ܘܲܣܠܸ݂ܩ ܡ̣ܢ ܥܘܼܒܵܗ̇ ܀ :ܐܘܿ ܕܡ̇ܐ ܫܲܬܿܝܼܩܵܐ ܕܲܩܥ̣ܵܐ\nܩܵܠܵܐ ܕܪܸ̈ܓܼܫܹܐ ܡܲܠܵܠܹ̈ܐ. :ܐܘܿ ܝܲܩܝܼܪܵܐ ܕܐܸܬܼܥܲܠܝܼ\nܒܓܸܦܹ̈ܐ ܕܪܘܼܚܵܐ ܠܘܵܬܼ ܪܵܘܡ̇ܐ ܀ :ܐܘܿ ܕܲܩܛܝܼܠ ܘܲܛܡܝܼܪ ܒܐܲܪܥܵܐ\nܘܡܲܠܸܠ ܩܵܠܹܗ ܐܲܝܟ ܪܲܥܡܵܐ. :ܐܘܿ ܕܵܡܟܲܣܲܝ ܘܲܡܣܲܬܲܪ\nܘܢܲܦܝܼܩ ܒܵܬܲܪ ܩܵܛܘܿܠܹܗ ܀ :ܐܘܿ ܚܣܵܡܵܐ ܣܲܡܝܵܐ ܕܲܬܼܪܹܝܢ\nܣܲܡܵܐ ܒܣܲܡܵܐ ܠܣܘܼܥܪ̈ܵܢܵܘܗܝ. :ܘܟܲܕܼ ܣܵܒ݁ܲܪ ܕܲܟܼܣܸܐ ܢܸܟܼܠܹܗ\nܓܠ̣ܵܐ ܐܲܝܟ ܫܸܡܫܵܐ ܠܟܹܐܢܘܼܬܼܵܐ ܀ :ܐܘܿ ܢܟܼܝܼܠܵܐ ܕܟܲܕܼ ܡܸܨܛܲܢܲܥ\nܡܦܲܪܣܸܐ ܢܲܦ̰ܫܹܗ ܘܠܵܐ ܝܵ̇ܕܲܥ. :ܐܘܿ ܥܪܝܼܡܵܐ ܕܟܲܕܼ ܡܸܬܼܚܲܟܲܡ\nܡܚܵܘܸܐ ܓܠܝܼܙܘܼܬܼ ܪܸܥܝܵܢܹܗ ܀ :ܘܩܲܠܹ݂ܗ ܚܣܵܡܵܐ ܠܬܲܡܝܼܡܵܐ\nܘܟܲܣܝܹܗ ܒܢܲܚܬܵܐ ܕܨܸܢ̈ܥܵܬܼܵܐ. :ܘܲܓܼܠ̣ܵܘ ܪܸܡܙܵܐ ܝܵ̇ܕܲܥ ܟܠ\nܠܬܲܚܦܝܼܬܼܵܐ ܕܲܨܢܝܼܥܘܼܬܹܗ ܀ :ܦܲܪܣܝܼ ܘܲܓܼܠ̣ܵܗ̇ ܠܣܲܢܝܘܼܬܹܗ\nܒܲܓܼܙܵܪ ܕܝܼܢܹܗ ܕܩܵܛ̇ܘܿܠܵܐ. :ܘܚܵܘܝܵܗ̇ ܠܕܼܵܪܹ̈ܐ ܘܫܲܪ̈ܒܼܵܬܼܵܐ\nܠܲܬܼܒܲܥܬܼܵܐ ܕܥܵܘ̇ܠܘܼܬܹܗ ܀ :ܬܵܘ ܐܸܬܼܒܲܩܵܘ ܚܲܣܵܡܹ̈ܐ\nܒܓܼܘܼܢܚܹܗ ܪܲܒܵܐ ܕܲܚܣܵܡܵܐ. :ܕܐܸܫܲܕܼ ܠܲܕܼܡ̇ܐ ܙܲܟܵܝܵܐ\nܘܟܲܣܝܹܗ ܡ̣ܢ ܝܵ̇ܕܲܥ ܟܠܵܐ ܀ :ܬܵܘ ܣܵܢ̈ܐܹܐ ܕܣܵܢܹ̇ܝܢ ܡܲܓܵܢ\nܠܐܲܚܲܝ̈ܗܘܿܢ ܒܲܕܼܡܘܼܬܼ ܩܵܐܹܝܢ.","english":"The fruit of murder she poured out,  \na wound upon the land of curses. And she hastened with her hand the deed,  \nthe wrath of the judgment of Elaha. The cup of blood she went and gave  \nto the murderess, but she did not accept it. She was pure from the sinews  \nof Bel'ath, who passed over the commandment. She crushed and cast away the blood,  \nwhich was not accustomed in her taking. Even he, whose blood does not congeal in her,  \ndescended and ascended from her depth. O blood, silent, which cried out  \nthe voice of speaking senses. O heavy one, which ascended  \non the wings of the spirit to the height. O slain and buried in the earth,  \nand his voice spoke like thunder. O hidden and concealed,  \nand he pursues his slayer. O blind wound, which  \nheals with medicine the deeds of both. And when he thought he concealed all,  \nit was revealed like the sun to his sorrow. O consumed one, who when he is burned,  \nscatters his self and does not know. O cunning one, who when he is made wise,  \nshows the hiddenness of his thought. And the wound silenced the perfect one,  \nand covered him with the garment of shouts. And the sign was revealed, known to all,  \nto the hiddenness of his righteousness. She spread and revealed her help  \nwith the judgment of her hand, the slayer. And she showed to generations and tribes  \nthe consequence of his iniquity. Come, wounds were gathered  \nin his great cry, the wound. That he might shed the pure blood  \nand conceal it from the knower of all. Come, the helpers of the helper bring  \nto their brothers in the likeness of the avenger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ܚܣܵܡܵܐ (ḥsāmā) is rendered 'wound' in the English draft, but it can also mean 'injury' or 'plague'. In this context, it is a key image for the harm inflicted by the evil one.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ","severity":"info","text":"The Syriac ܐܝܼܠܵܢܵܐ (ʾīlāhā) is the divine name 'Elaha', equivalent to 'God'. Its use here emphasizes the theological framework of divine judgment.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̇ܐ","severity":"info","text":"The repeated mention of 'blood' (ܕܡ̇ܐ, dmā) that cries out and is concealed echoes the biblical motif of Abel's blood crying out from the ground (Genesis 4:10). This allusion reinforces the theme of martyrdom and divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܸܠܥܲܬ̤","severity":"info","text":"The name ܒܸܠܥܲܬ̤ (Belʿat) likely refers to a figure or place associated with transgression, possibly a demonic or heretical entity. Its precise identity is uncertain, but it fits the context of the evil one's actions.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ","severity":"info","text":"The repeated exclamation ܐܘܿ (ʾō, 'O') introduces a series of apostrophes, creating a rhetorical pattern that emphasizes the paradoxical nature of the blood (e.g., silent yet crying out, slain yet speaking). This structure heightens the dramatic tension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܵܢ̈ܐܹܐ","severity":"caution","text":"The Syriac ܣܵܢ̈ܐܹܐ (sāʿē) is ambiguous; it could mean 'helpers' (as in the English draft) or 'those who support'. The following phrase 'helpers of the helper' suggests a layered meaning, possibly ironic, but the exact nuance is uncertain.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bel'ath' (ܒܸܠܥܲܬ̤) is unclear; it may be a proper name or a symbolic term for transgression.","The phrase 'helpers of the helper' (ܣܵܢ̈ܐܹܐ ܕܣܵܢܹ̇ܝܢ) is syntactically ambiguous, possibly indicating a group that aids the avenger or a paradoxical self-reference."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܘܲܫܡܲܥܘ ܠܲܕܼܡ̇ܐ ܕܲܡܡܲܠܸܠ\nܘܥܵܢܹ̇ܐ ܠܹܗ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܀ :ܬܵܘ ܐܸܬܼܒܲܩܵܐ ܒܲܬܼܒܲܥܬܹܗ\nܕܩܵܛ̇ܘܿܠܵܐ ܕܲܩܛ݂ܲܠ ܡܲܓܵܢ. :ܘܣܲܒܼܘ ܬܲܚܘܝܼܬܼܵܐ ܕܟܹܐܢܘܼܬܼܵܐ\nܕܲܟܼܡܵܐ ܠܚܝܼܡܵܐ ܠܩܵܛܘܿܠܹ̈ܐ ܀ :ܢܸܗܘܘܿܢ ܢܸܓܼܕܵܘ̈ܗܝ ܕܲܢܟܼܝܼܠܵܐ\nܬܲܚܘܝܼܬܼܵܐ ܠܝܲܨܪܵܐ ܒܝܼܫܵܐ. :ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܪܵܗܹ̇ܛ ܚܲܪܡ̇ܐܝܼܬܼ\nܒܲܫܒܼܝܼܠܹ̈ܐ ܕܩܵܛܘܿܠܘܼܬܼܵܐ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܢܗܘܘܿܢ ܠܹܗ\nܫܲܒܼܥܵܐ ܢܸܓܼ̈ܕܹܿܐ ܕܥܲܠ ܩܵܐܹܝܢ. :ܘܢܸܚܙܸܐ ܩܢܘܿܡܹܗ ܟܲܣܝܵܐܝܼܬܼ\nܒܙܵܘܥܵܐ ܘܢܵܘܕܵܐ ܕܥܲܠ ܦܲܓܼܪܹܗ ܀ :ܢܹܐܡܲܪ ܪܸܥܝܵܢܵܐ ܠܝܲܨܪܵܐ\nܕܲܚܙܝܼ ܠܵܐ ܬܸܚܣܘܿܡ ܡܲܓܵܢ. :ܕܠܵܐ ܬܸܬܼܚܲܝܲܒܼ ܒܲܬܼܒܲܥܬܼܵܐ\nܫܒܲܥ ܒܲܫܒܲܥ ܫܲܒܼܥܝܼܢ ܙܲܒܼܢܝܼ̈ܢ ܀ :ܢܸܣܢܹܐ ܟܠܢܵܫ ܠܲܚܣܵܡܵܐ\nܕܲܚܣܵܡܵܐ ܡ̇ܘܠܸܕܼ ܩܸܛܠܵܐ ܗ̄ܘ̣. :ܘܢܸܥܪܘܿܩ ܟܠܢܵܫ ܡ̣ܢ ܩܸܛܠܵܐ\nܕܩܸܛܠܵܐ ܬܒܲܥܬܹܗ ܡܲܪܝܼܪܵܐ ܗ̄ܝܼ ܀ :ܚܣܵܡܵܐ ܗ̄ܘ̣ ܥܸܩܵܪܹܗ ܕܩܸܛܠܵܐ\nܘܡ̣ܢ ܬܲܡ̇ܢ ܫܵܘ̇ܚܝܼܢ ܥܵܘܦܵܘ̈ܗܝ. :ܘܐܲܝܢܵܐ ܕܐܵܟܹ̇ܠ ܡ̣ܢ ܦܹܐܪ̈ܵܘܗܝ\nܦܵܪܚܵܐ ܒܹܗ ܡܸܪܲܬܼ ܡ̇ܘܬܵܐ ܀ :ܚܣܵܡܵܐ ܫܵܪܹܒܼ ܒܲܒܼܪܝܼܬܼܵܐ\nܩܸܛܠܵܐ ܚܲܕܼܬܼܵܐ ܘܫܲܪܘܵܝܵܐ. :ܘܫܲܪܝܼܘ ܪܵܕܹܝܢ ܚܲܣܵܡܹ̈ܐ\nܒܥܸܩ̈ܒܼܵܬܹܗ ܒܚܲܕܼ ܪܸܥܝܵܢܵܐ ܀ :ܚܣܵܡܵܐ ܬܪܲܨ ܢܝܼܫܵܐ ܢܟܼܝܼܠܵܐ\nܠܡܹܐܫܲܕܼ ܠܲܕܼܡ̇ܐ ܙܲܟܵܝܵܐ. :ܘܐܲܠܸܦ ܐܸܢܘܿܢ ܠܲܢܟܼܝܼܠܹ̈ܐ\nܠܸܡܫܕܵܐ ܒܩܸܫܬܵܐ ܕܨܸܢ̈ܥܵܬܼܵܐ ܀ :ܗܘ̤ ܥܵܘܪܹܗ ܠܢܘܼܗܪܵܐ ܕܢܲܦ̰ܫܵܐ\nܘܣܲܡܝܼ ܠܙܵܘܥܹ̈ܐ ܕܪܸܥܝܵܢܵܐ. :ܘܲܚ̣ܫܸܟ ܟܠܹܗ ܒܲܪܢܵܫܵܐ\nܡ̣ܢ ܢܘܼܗܪܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܀ :ܗܘ̤ ܥܲܒܼܕܵܗ̇ ܠܲܡܠܲܝܼܠܘܼܬܼܵܐ\nܒܲܕܼܡܘܼܬܼ ܪ̈ܲܚܫܵܐ ܕܠܵܐ ܡܸܠܬܼܵܐ. :ܘܲܛ̣ܥܵܐ ܝܲܨܪܵܐ ܦܵܪܘܿܫܵܐ\nܚܸܟܼ̈ܡܵܬܼܵܐ ܕܲܡܠܝܼܠܘܼܬܹܗ ܀","english":"And they heard the blood that speaks, and it cries out to him a hidden sign. Come, be sought in the pursuit of the murderer who killed Maggā. And they took the sign of envy, which was like a sign for the murderers for life. The threads of the envious one were a sign for the evil inclination, that it should not run hastily in the paths of murder. Like a spectacle it was for him, the seven threads upon the forehead. And he saw his standing secretly, in the tremor and the sweat upon his body. The thought said to the inclination, \"See, do not cut off Maggā, lest you be condemned in the pursuit, seven times seven, seventy weeks.\" Everyone fled from envy, for envy is the begetter of murder. And everyone fled from murder, for the pursuit of murder is bitter. Envy is the root of murder, and from its taste its branches are nourished. And whoever eats from its fruits, the bitterness of death flies within him. Envy plants in creation murder, new and beginning. And envious ones begin to pursue in his footsteps with one thought. Envy prepared a false and envious one to shed innocent blood. And it taught the envious ones to shoot with the bow of clamors. He darkened the light of the face and blinded the movements of thought. And he darkened the whole human from the light of discernment. He made speechlessness in the likeness of beasts without speech. And the discerning inclination errs the wisdoms of his speech.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܓܵܢ","severity":"info","text":"Maggā is a proper name, likely representing a biblical or legendary figure (e.g., Magog). Its appearance here as a murder victim may evoke eschatological or typological associations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܲܥ ܒܲܫܒܲܥ ܫܲܒܼܥܝܼܢ ܙܲܒܼܥܝܼ̈ܥ","severity":"info","text":"The phrase 'seven times seven, seventy weeks' echoes the Lamech tradition (Gen 4:24) or the apocalyptic seventy weeks of Daniel (Dan 9:24-27), used here to intensify the penalty for murder.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"Envy (ḥsāmā) is personified as the root of murder, reflecting a common Syriac moral taxonomy where envy is the primary vice leading to violence, as in Ephrem's hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage shifts from a narrated scene (the speaking blood, the sign) to a moralizing discourse on envy and murder, using repetition and parallelism to reinforce the causal chain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܲܚܘܝܼܬܼܵܐ ܕܟܹܐܢܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'sign of envy' is ambiguous: it may refer to a physical token (e.g., a mark on the forehead) or a symbolic lesson. The Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Maggā is uncertain; it may be a proper name or a symbolic figure.","The 'sign of envy' could be a literal object or a metaphorical warning."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܚܣܵܡܵܐ ܙܲܝܢܹܗ ܠܪܸܥܝܵܢܵܐ\nܕܢܸܬܼܟܲܬܲܫ ܥܲܡ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ. :ܘܠܵܐ ܐܲܪܓܸܿܫ ܩܢܹܐ ܒܘܼܝܵܢܵܐ\nܟܲܕܼ ܚܵܪܹܒܼ ܠܲܟܼܢܵܘܵܬܹ̈ܗ ܀ :ܒܙܲܝܢܹܗ ܙܵܟܹ̇ܝܢ ܚܲܣܵܡܹ̈ܐ\nܘܚܵܣܢ̇ܝܼܢ ܣܸܕܼܪܹ̈ܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܘܲܒܼܠܸܠܝܵܐ ܕܥܲܡܘܼܛܘܼܬܹܗ\nܫܵܕܹ̇ܝܢ ܓܹܐܪܹ̈ܐ ܒܢܲܗܝܼܪܵܐ ܀ :ܗܘ̤ ܡܚܲܟܸܿܡ ܠܹܗ ܠܚܲܣܵܡܵܐ\nܠܡܹܐܚܲܕܼ ܕܵܪܵܐ ܥܲܡ ܩܘܼܫܬܵܐ. :ܘܡܲܠܸܦ ܠܹܗ ܙܢܲܝ̈ ܬܲܟܼܬܿܘܼܫܵܐ\nܕܢܸܬܼܟܲܬܲܫ ܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ ܀ :ܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ ܡܸܬܼܟܲܬܲܫ\nܚܲܣܵܡܵܐ ܐܲܝܟ ܛܲܢܵܢܵܐ. :ܘܟܲܕܼ ܗܘ̤ ܣܵܢܐܵܐ ܗ̄ܘ̣ ܕܲܫܪܵܪܵܐ\nܛܵܐܹ̇ܝܢ ܐܲܝܟ ܪܵܚܹ̇ܡ ܫܲܝܢܵܐ ܀ :ܠܒܼܷܝܼܫ ܠܹܗ ܛܢܵܢܵܐ ܠܚܲܣܵܡܵܐ\nܐܲܝܟ ܬܵܒܼܘܿܥܵܐ ܕܘܵܠܝܼܬܼܵܐ. :ܘܲܡܚܵܘܸܐ ܛܢܵܢܹܗ ܒܙܹܐܦܵܐ\nܘܣܵܬܲ݁ܪ ܟܠܢܵܫ ܘܵܠܝܼܬܼܵܐ ܀ :ܩܢܸܐ ܪܘܼܓܼܙܵܐ ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ\nܠܘܼܩܒܲܠ ܫܸܡܥܵܐ ܕܛܵܒܼܵܬܼ̈ܐ. :ܘܟܲܕܼ ܠܵܐ ܛܠܝܼܡ ܡ̣ܢ ܨܹܝܕܼ ܛܵܒܼܵܐ\nܩܵܒܹ̇ܠ ܟܠܢܵܫ ܘܲܡܪܲܛܸܢ ܀ :ܐܵܪܵܐ ܣܵܢ̇ܠܵܐ ܕܟܹܐܢܘܼܬܼܵܐ\nܡܵܢ ܢܵܨܹ̇ܝܬܿ ܥܲܡ ܫܲܪܝܼܪܹ̈ܐ. ܡܵܢܵܐ ܚܛ̣ܵܘ ܠܵܟ ܬܲܡܝܼܡܹ̈ܐ:\nܕܐܵܟܲܠܲܬܿ ܟܠܢܵܫ ܩܲܪ̈ܨܲܝܗܘܿܢ ܀ :ܐܵܪܵܐ ܣܲܡܝܵܐ ܕܨܸܒܼܝܵܢܵܐ\nܡ̇ܢ ܡܸܬܼܟܲܬܿܫܲܬܿ ܥܲܡ ܢܘܼܗܪܵܐ. :ܡ̇ܢܵܐ ܣܲܓܿܦܘܼܗ̇ ܠܣܲܡܝܘܼܬܼܵܟ\nܙܲܠܝܼܩܹ̈ܐ ܕܦܲܐܝܘܼܬܼ ܢܘܼܗܪܹܗ ܀ :ܐܸܢܗܘ̤ ܕܓܲܠ̣ܙܵܟ ܨܸܒܼܝܵܢܵܟ\nܡ̣ܢ ܩܘܼܫܬܵܐ ܢܘܼܗܪܵܐ ܕܲܬܼܪܹܝܢ. :ܡ̇ܢ ܡܸܬܼܥܲܕܿܠܲܬܿ ܣܲܟܼܠܵܐܝܼܬܼ\nܟܲܕ ܠܵܐ ܛܠܝܼܡܲܬܿ ܡ̣ܢ ܢܘܼܗܪܵܐ ܀ :ܒܝܼܫܘܼܬܼܵܟ ܐܸܚܕܲܬ̤ ܬܲܪܥܵܐ\nܒܐܲܦܲܝ̈ ܢܘܼܗܪܵܐ ܕܒܼܵܒܼܵܬܼܵܟ. :ܘܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܓܠܲܙ̣ܬܵܝܗܝ ܠܲܩܢܘܿܡ̇ܟ\nܡ̣ܢ ܢܘܼܗܪܵܐ ܕܙܲܕܼܝܼܩܘܼܬܼܵܐ ܀ :ܠܲܝܬܿ ܥܸܠܬܼܵܐ ܠܲܢܟܼܝܼܠܘܼܬܼܵܟ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܚܵܣܹ̇ܡ ܐܲܢ̄ܬܿ.","english":"His envy stripped the shepherd of his reason, so that he contended with his companions. And he did not perceive the cry of the flock when his hands were laid waste. By his envy he conquers the envious ones and pierces the ranks of the enmity. And in the night of his darkness he casts arrows at the bright one. He makes the envious one wise to take up the contest with truth. And he teaches the crafts of the contest, that he should contend in the form of love. In the form of love the envious one contends like a deceiver. And when he is the helper of truth, he goes astray like a lover of falsehood. The deceiver has clothed the envious one like a pursuer of justice. And he shows his deception with a lie and hides all the shame of justice. The wrath without reason stood against the hearing of the good. And when he was not wounded by the side of the good, he receives all shame and becomes bitter. O barren one of enmity, why do you contend with the truthful? What have the perfect ones sinned against you, that you eat all the shame of their slander? O blind one of will, why do you contend with the light? How have the brilliant ones of the beauty of its light bent your blindness? If your will has stripped you from the truth, the light of the two. Why do you contend foolishly, when you have not been wounded by the light? Your evil has closed the door in the face of the light of your father. And you yourself have stripped your stature from the light of righteousness. There is no cause for your wickedness, for what reason do you, yourself, envy?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܣܵܡܵܐ ܙܲܝܢܹܗ ܠܪܸܥܝܵܢܵܐ","severity":"info","text":"The opening clause describes envy stripping the shepherd of his reason, a metaphor for the envious person losing rational control and attacking his own companions.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥassāmā (envious one) is a key figure in this passage, personifying envy as an active agent who deceives and contends with truth.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ","severity":"info","text":"The phrase 'in the form of love' may echo the biblical theme of hypocrisy or false love, as seen in 2 Corinthians 11:13-14 (Peshitta) where deceit wears a virtuous guise.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܢܵܥܵܐ","severity":"info","text":"The deceiver (ṭāʿā) is a stock figure in Syriac ascetical literature, representing the devil or worldly temptation that leads the envious astray.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܪܵܐ ܣܵܡܝܵܐ ܕܨܸܒܼܝܵܢܵܐ","severity":"info","text":"The passage shifts to a series of rhetorical questions addressed to the envious one, marked by the exclamation ܐܵܪܵܐ (O...), creating a homiletic climax.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܝܬܿ ܥܸܠܬܼܵܐ ܠܲܢܟܼܝܼܠܘܼܬܼܵܟ","severity":"caution","text":"The final line's syntax is ambiguous: 'there is no cause for your wickedness' could mean either that the envious one's malice is groundless or that no excuse exists for it.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the shepherd' (ܪܸܥܝܵܢܵܐ) is unclear: it may refer to a literal shepherd, a spiritual leader, or the envious person himself as a metaphor.","The phrase 'the light of the two' (ܢܘܼܗܪܵܐ ܕܲܬܼܪܹܝܢ) is obscure; it may refer to the dual nature of truth and righteousness or to two specific figures."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܕܐܵܦ ܗܝ̤ ܥܸܠܵܬܼܵܟ ܠܵܘ ܥܸܠܬܼܵܐ ܗ̄ܝܼ\nܐܸܠܵܐ ܐ̄ܣܟܹܿܝܡܵܐ ܕܲܓܵܠܵܐ ܀ :ܘܕܹܐܚܵܘܹܝܟ ܕܐܹܝܢ ܕܲܓܵܠ ܐܲܢ̄ܬܿ\nܘܕܿܓܵܠܵܐܝܼܬܼ ܩܵܒܹ̇ܠ ܐܲܢ̄ܬܿ. :ܡ̣ܢ ܣܘܼܥܪ̈ܵܢܹܐ ܡܲܝܬܸܿܐ ܐ̄ܢܵܐ\nܬܲܚܘܝܼܬܼܵܐ ܠܛܵܠܘܿܡܘܼܬܼܵܟ ܀ :ܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܲܣܢ̣ܲܝܬܵܝܗܝ\nܕܢܵܘܣܵܐ ܙܲܗܝܵܐ ܕܓܸܠܝܵܢܹ̈ܐ ܀ :ܐܸܡܲܬܼܝ ܨܲܚܝܵܟ ܐܲܝܟ ܕܐܲܢ̄ܬܿ ܠܹܗ\nܘܐܲܝܟܵܐ ܓܲܢܝܵܟ ܒܲܕܼܡܘܼܬܼܵܟ. :ܐܸܡܲܬܼܝ ܦܲܪ̣ܥܵܟ ܟܹܐܢܵܐܝܼܬܼ\nܚܘܼܒܼܠܹ̈ܐ ܒܝܼܫܹ̈ܐ ܕܐܵܘܙܸܦܬܵܝܗܝ ܀ :ܚܵܘܵܐ ܒܓܸܠܝܵܐ ܡ̇ܢ ܛܲܠ̣ܡܵܟ\nܘܗܵܐ ܐܝܼܬܼ ܐܲܬܼܪܵܐ ܠܲܪܛܘܼܢܝܵܟ. :ܘܐܲܝܬܵܐ ܣܵܗ̈ܕܹܿܐ ܕܲܡܚܲܬܿܡܝܼܢ\nܠܐܸܫܛܵܪܵܐ ܕܕܿܓܵܠܘܼܬܼܵܟ ܀ :ܚܵܣ ܕܹܝܢ ܠܵܐ ܬܸܗܘܸܐ ܗܵܕܹܐ\nܕܙܹܐܦܵܟ ܢܸܙܟܸܿܐ ܠܲܫܪܵܪܐ. :ܠܲܝܬܿ ܠܵܟ ܥܸܠܬܼܵܐ ܣܵܪܘܿܚܵܐ\nܒܵܬܲܪ ܓܲܒܵܐ ܕܫܲܪܝܼܪܹ̈ܐ ܀ :ܡܲܓܵܢ ܚܵܣ̇ܡܲܬܿ ܒܲܬܼܪ̈ܝܼܨܹܐ\nܟܲܕܼ ܠܵܐ ܣܲܓܿܦܘܼܗ̇ ܠܒܼܝܼܫܘܼܬܼܵܟ. :ܕܠܵܐ ܥܸܠܬܼܵܐ ܛܵܢܲܬܿ ܟܠܫܵܥ\nܘܕܼܵܠ̇ܚܲܬܿ ܫܲܝܢܵܐ ܕܡܲܟܿܝܼܟܹ̈ܐ ܀ :ܝܲܨܪܵܐ ܒܝܼܫܵܐ ܡܓܲܪܸܐ ܠܵܟ\nܒܬܸܓܼܡܵܐ ܕܪ̈ܵܚܡܲܝ ܟܹܐܢܘܼܬܼܵܐ. :ܘܲܒܼܣܲܝܦܵܐ ܕܡܹܐܟܲܠܩܲܪܨܵܐ\nܚܵܝ̇ܪܒܲܬܿ ܣܸܕܼܪܹ̈ܐ ܕܝܲܡܝܼܢܵܐ ܀ :ܠܗܵܒܹܝܠ ܓܠܲܝ̣ܙܬܵܝܗܝ ܡ̣ܢ ܚܲܝܹ̈ܐ\nܕܠܵܐ ܢܸܙܪܘܿܥ ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ. :ܘܲܠܒܲܪ ܪܵܚܹܝܠ ܙܲܒܸܿܢܬܵܝܗܝ\nܕܠܵܐ ܬܵܘܥܸܐ ܚܹܐܪܘܼܬܼ ܢܲܦ̰ܫܹܗ ܀ :ܠܝܲܥܩܘܿܒܼ ܛܪܲܕܬܵܝܗܝ ܡ̣ܢ ܥܘܼܡܪܵܐ\nܕܐܲܒܼܵܗܵܘ̈ܗܝ ܠܐܲܬܼܪܵܐ ܐ̄ܚܪܹܢܵܐ. :ܘܠܲܒܼܪܹܗ ܕܝܲܥܩܘܿܒܼ ܫܲܢܝܼܬܵܝܗܝ\nܡ̣ܢ ܐܲܚܵܘ̈ܗܝ ܠܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ ܀ :ܠܐܝܼܘܿܒܼ ܦܵܥܠܵܐ ܟܲܫܝܼܪܵܐ\nܕܦܵܠܲ݁ܚ ܗ̄ܘ̣ܵܐ ܒܟܲܪܡ̇ܐ ܕܩܘܼܫܬܵܐ. :ܫܲܠܲܚܬܵܝܗܝ ܡ̣ܢ ܡܲܪ̈ܗܵܛܵܘܗܝ\nܘܡ̣ܢ ܪܘܼܟܵܒܼܵܐ ܕܗܲܕܵܡ̇ܘ̈ܗܝ ܀","english":"And this is not your cause, but the scheme of the deceiver. And to show you that he who deceives you, and deceptively receives you, I bring from the deeds a demonstration of your wickedness. What is the cause of the ruin of the glorious crown of the revelations? When did your thirst become like yours, and where is your pride in your likeness? When will your bitter payment for the evil destructions whose time has passed be made? Show openly what your oppression is, and behold, there is a place for your error. And bring witnesses who seal the document of your deceit. But beware, lest this happen: that your foam conquers the truth. You have no valid cause among the party of the truthful. You envy the upright, though your wickedness does not bow down. Without cause you err at all times, and you disturb the peace of the meek. An evil impulse incites you in the guise of friends of bitterness. And with the sword of slander you cut down the ranks of the righteous. To Abel you brought death from life, without sowing the word of life. And to the son of Rachel you offered sacrifice, so that the freedom of his soul would not be lost. To Jacob you brought exile from the dwelling of his fathers to another place. And to the son of Jacob you brought separation from his brothers to the house of the Egyptians. To Job, the diligent worker who labored in the vineyard of truth, you brought removal from his possessions and from the chariot of his limbs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܓܵܠܵܐ","severity":"info","text":"The term ܕܲܓܵܠܵܐ (daggālā) means 'deceiver' or 'impostor' and is a key figure in Syriac polemical literature, often associated with Satan or the Antichrist.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܗܵܒܹܝܠ","severity":"info","text":"The reference to Abel (ܠܗܵܒܹܝܠ) alludes to Genesis 4:8, where Cain kills Abel, the first murder in the biblical narrative.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܒܲܪ ܪܵܚܹܝܠ","severity":"info","text":"The phrase 'son of Rachel' (ܠܒܲܪ ܪܵܚܹܝܠ) refers to Joseph, son of Rachel, whose story of being sold into slavery in Egypt is told in Genesis 37.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܝܲܥܩܘܿܒܼ","severity":"info","text":"The mention of Jacob (ܠܝܲܥܩܘܿܒܼ) recalls his flight from Esau and his exile to Haran, as narrated in Genesis 27–28.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐܝܼܘܿܒܼ","severity":"info","text":"The reference to Job (ܠܐܝܼܘܿܒܼ) alludes to the biblical figure who lost his possessions and health, as described in the Book of Job.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a catalog of biblical figures (Abel, Joseph, Jacob, Job) who suffered due to deception or envy, illustrating the theme of the deceiver's destructive actions.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'deceiver' (ܕܲܓܵܠܵܐ) is ambiguous; it may refer to Satan, a heretical teacher, or a generic figure of falsehood.","The phrase 'son of Jacob' (ܠܲܒܼܪܹܗ ܕܝܲܥܩܘܿܒܼ) could refer to Joseph or another son; the context of Egypt suggests Joseph."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܐܲܫܒܿܝܼܬܿ ܩܸܢܝܵܢܹܗ\nܘܐܲܢ̄ܬܿ ܪܲܦܝܼܬܿ ܪܘܼܟܵܒܼ. :ܒܡܸܠܟܵܟ ܨܲܚܘܼܗܝ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ\nܘܲܗܘ̤ܵܐ ܣܵܢ̇ܐܵܐ ܠܩܲܪ̈ܝܼܒܼܵܘܗܝ ܀ :ܡܲܢ ܠܵܐ ܢܸܥܪܘܿܩ ܡ̣ܢ ܢܸܩܦܵܟ\nܚܣܵܡܵܐ ܣܵܢܵܐܵܐ ܕܚܲܒܿܝܼܒܼܵܘ̈ܗܝ. :ܡܲܢ ܠܵܐ ܢܸܣܢܸܐ ܥܸܢܝܵܢܵܟ\nܣܵܬܼܘܿܪܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܕܲܡܣܸܐ ܐܲܟܼܘܵܬܼܵܟ\nܘܡܲܢ̣ܘ ܕܲܚܪܸܫ ܒܲܕܸܡܘܼܬܼܵܟ. :ܕܢܲܗܝܼܪܵܐ ܠܵܟ ܚܸܫܘܿܟܼܵܝܐ ܗ̄ܘ̣\nܘܫܸܡܥܵܐ ܬܪܝܼܨܵܐ ܢܟܼܝܼܠܘܼܬܼܵܐ ܀ :ܚܵܙܹ̇ܝܬܿ ܡܸܚܙܵܐ ܘܠܵܐ ܚܵܙܹ̇ܝܬܿ\nܘܨܵܝ̇ܬܲܬ ܫܸܡܥܵܐ ܕܠܵܐ ܣܘܼܟܵܠ. :ܘܲܠܛܵܒܼܵܐ ܩܵܪܹ̇ܝܬܿ ܒܝܼܫܵܐ\nܘܲܠܒܼܝܼܫܵܐ ܡܟܲܢܹܝܬܿ ܛܵܒܼܵܐ ܀ :ܠܲܝܬܿ ܦܸܚܡܵܐ ܒܟܼܠ ܡ̇ܐ ܕܒܼܝܼܫܵܐ ܗ̄ܘ̣\nܕܣܵܠܹ̇ܩ ܠܘܼܩܒܲܠ ܒܝܼܫܘܼܬܵܟ. :ܕܗܵܦܟܲܬܿ ܚܲܠܝܵܐ ܠܡܲܪܝܼܪܵܐ\nܘܡܲܡܲܪ ܐܲܢ̄ܬܿ ܚܲܠܝܘܼܬܼ ܩܘܼܫܬܵܐ ܀ :ܠܲܝܬܿ ܥܲܡܵܐ ܕܠܵܐ ܦܲܠܸܓܼܬܵܝܗܝ\nܒܚܸܪܝܵܢܵܐ ܕܚܲܕܼ ܥܲܠ ܚܲܒܼܪܹܗ. :ܘܠܲܝܬܿ ܡܲܠܟܿܘܼܬܼܵܐ ܕܲܫܒܲܩ̣ܬܵܗ̇\nܕܲܬܼܩܵܘܸܐ ܒܫܲܝܢܵܐ ܚܲܕܼ ܝܘܿܡ ܀ :ܣܲܕܸܿܩܬܿ ܠܢܲܚܬܵܐ ܕܐܵܘܝܘܼܬܼܵܐ\nܕܲܙܩܝܼܪ ܗ̄ܘ̣ܵܐ ܒܚܘܼܒܵܐ ܕܟܼܠܵܐ. :ܘܲܓܼܠܲܝ̣ܬܵܗ̇ ܠܢܲܟܼܦܘܼܬܼ ܐ̄ܢܵܫܵܐ\nܘܲܥܒ݂ܲܕܿܬܿ ܐܸܢܘܿܢ ܙܲܠܝܼܠܹ̈ܐ ܀ :ܐܘܿܗ ܡܸܢܵܟ ܕܵܠܲܚ̇ ܫܲܝܢܵܐ\nܘܲܡܪܲܦܸܐ ܚܘܼܒܵܐ ܕܟܼܠܵܐ. :ܕܦܲܠܸܓܼܬܿ ܐܸܢܘܿܢ ܠܲܫ̈ܘܲܝܵܐ\nܠܲܡ̈ܢܵܘܵܬܼܵܐ ܕܟܼܠ ܐܸܣܟܹܿܝܡ ܀ :ܐܘܿܗ ܡܸܢܵܟ ܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ\nܘܲܡܛܲܠܸܩ ܚܲܝܹ̈ܐ ܒܡܵܘܬܵܐ. :ܕܲܥ̣ܒܲܕܿܬܿ ܐܸܢܘܿܢ ܠܲܡܠܝܼ̈ܠܹܐ\nܡܸܬܼܟܲܬܿܫܲܝ̈ ܥܲܡ ܚܲܝܲܝ̈ܗܘܿܢ ܀ :ܐܵܪܵܐ ܚܲܪܡ̇ܐ ܕܠܵܐ ܪ̈ܲܚܡܹܐ\nܡ̇ܢܵܐ ܚܛܵܘܼ ܠܵܟ ܡ̇ܝܘܿܬܹ̈ܐ܀ :ܕܓܲܪܝܼܬܿ ܐܸܢܘܿܢ ܒܲܛܢܵܢܵܐ\nܠܡܸܚܪܲܒܼ ܟܠܫܵܥ ܣܸܕܼܪ̈ܲܝܗܘܿܢ ܀","english":"You are the one who cast down his nest,\nand you are the one who let fall the rider. By your counsel you made his beloved ones bitter,\nand he became a helper to his relatives. Why did you not flee from your difficulty,\nthe destruction of the company of his beloved ones? Why did you not hide your burden,\nthe protector of the beautiful things? Where is the one who would bear your likeness,\nand where is the one who would be silent at your image? For brightness is darkness to you,\nand true hearing is folly. You saw sight and did not see,\nand you listened to hearing without understanding. And you called the good evil,\nand you called the evil good. There is no taste in anything that is evil\nthat rises up against your wickedness. For you turn sweet to bitter,\nand you, the sweetness of truth, become bitter. There is no people you have not divided\nby the hatred of one against his neighbor. And there is no kingdom you have not abandoned\nto stand in peace for a single day. You have justified the error of union\nthat was proclaimed in the love of all. And you have revealed the poverty of humanity,\nand you have made their faces contemptible. Woe to you, for peace is disturbed,\nand the love of all is cast down. For you have divided faces into factions,\ninto the sects of every order. Woe to you, for you kill humanity,\nand you destroy lives in death. For you have made faces speechless,\ncontending with their own lives. O barren womb without mercy,\nwhat have the dead sinned against you? For you have driven faces into error,\nto destroy at every hour their orders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܫܒܿܝܼܬܿ ܩܸܢܝܵܢܹܗ","severity":"info","text":"The phrase 'you cast down his nest' likely refers to the disruption of a secure or established order, possibly the Church or a community, by the addressee (the deceiver).","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܟܵܒܼ","severity":"info","text":"The term 'rider' (rūkāḇ) may be a metaphor for a leader or guiding principle, whose fall signifies loss of direction or authority.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܙܹ̇ܝܬܿ ܡܸܚܙܵܐ ܘܠܵܐ ܚܵܙܹ̇ܝܬܿ","severity":"info","text":"The paradox 'you saw sight and did not see' echoes biblical language of spiritual blindness, e.g., Matthew 15:14 or Mark 8:18, where seeing without understanding is condemned.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܘܝܘܼܬܼܵܐ","severity":"info","text":"The 'error of union' (ʾāwyūṯā) likely alludes to the Council of Chalcedon (451) or subsequent Christological unions, which Narsai, as a dyophysite, opposed.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿܗ ܡܸܢܵܟ","severity":"info","text":"The repeated exclamation 'Woe to you' (ʾōh mennāḵ) structures the passage as a series of accusations, intensifying the rhetorical condemnation of the deceiver.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܛܵܒܼܵܐ ܩܵܪܹ̇ܝܬܿ ܒܝܼܫܵܐ","severity":"info","text":"The inversion of good and evil ('you called the good evil') parallels similar moral reversals in Ephrem's hymns, e.g., Hymns on Faith 5:3, where the deceiver confuses moral categories.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'deceiver' is not specified; it may refer to Satan, a heretical teacher, or a general principle of error.","The 'rider' (rūkāḇ) could be a specific leader or a metaphor for divine guidance; the text does not clarify."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܒܓܼܵܢܲܝ̈ܟ ܡܲܠܟܵܐ ܕܟܹܐܢܘܼܬܼܵܐ\nܦܪܘܿܩ ܠܲܟܼܝܵܢܲܢ ܚܲܠܵܫܵܐ. :ܕܲܫܒܸܐ ܠܝܲܨܪܹܗ ܡܲܪܝܼܪܵܐ\nܘܲܡܫܲܥܒܲܕܼ ܗܘ̤ ܠܲܩܢܘܿܡܹܗ ܀ :ܬܵܝ ܛܲܝܒܿܘܼܬܼܵܐ ܠܐܝܼܵܠܲܢ\nܘܩܘܼܡܝ ܒܐܲܦܲܝ̈ܢ ܐܲܝܟ ܕܲܡܥܵܕܲܬܿܝ. :ܕܐܸܢ ܥܘܼܕܪܵܢܹܟܼܝ ܠܵܐ ܡܲܕܼܪܸܟ\nܛ̣ܒܲܥ ܠܹܗ ܟܝܵܢܲܢ ܒܲܚܣܵܡܵܐ ܀ :ܦܪܘܿܣܝ ܟܸܢܦܹ̈ܐ ܕܒܲܣܝܼܡܘܼܬܹܟܼܝ\nܘܣܲܬܲܪܝ ܓܸܢܣܲܢ ܡ̣ܢ ܝܲܨܪܲܢ. :ܕܗܵܐ ܒܵܥܹ̇ܐ ܕܲܢܒܲܣܒܸܿܣ ܠܲܢ\nܒܢܝܼܒܹ̈ܐ ܩ̈ܫܲܝܵܐ ܕܲܚܣܵܡܵܐ ܀ :ܚܣܵܡܵܐ ܥܲܒܼܕܲܢ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܠܒܲܝܬܵܝܘܼܬܼܵܐ ܕܥܘܼܕܼܪܵܢܹܟܼܝ. :ܘܗܘ̤ ܐܲܦܩܲܢ ܡ̣ܢ ܝܵܪܬܿܘܼܬܼܵܐ\nܕܐܲܩܢܝܼܬܵܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܀ :ܚܣܵܡܵܐ ܙܲܒܿܢܵܗ̇ ܠܚܹܐܪܘܼܬܿܢ\nܘܲܗ̤ܘܲܝܢ ܥܲܒܼ̈ܕܹܿܐ ܠܲܚܛܝܼܬܼܵܐ. ܘܗܘ̤ ܐܲܝܬܿܢ ܡ̣ܢ ܪܲܒܿܘܼܬܼܵܐ:\nܠܘܵܬܼ ܫܸܦܠܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܝܲܨܪܵܐ ܡܲܪܝܼܪܵܐ ܚܲܒܼ݂ܫܲܢ\nܒܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܠܵܘ̈ܛܵܬܼܵܐ. :ܘܐܸܚܲܕܼ ܒܐܲܦܲܝ̈ܢ ܣܵܩܘܿܪܵܐ\nܕܠܵܐ ܢܸܦܘܿܩ ܡ̣ܢ ܫܘܼܥܒܵܕܹܗ ܀ :ܡܲܢ̣ܘܼ ܕܲܥܘܝܼܪ ܐܲܟܼܘܵܬܲܢ\nܡ̣ܢ ܒܘܼܝܵܢܵܐ ܕܘܵܠܝܼܬܼܵܐ. :ܕܲܡܕܲܝܲܪ ܒܲܢ ܩܵܛܘܿܠܲܢ\nܘܠܵܐ ܪܓܼܝܼܫܝܼܢܲܢ ܒܲܥܡܘܼܪܝܗ ܀ :ܡܲܢ̣ܘܼ ܕܲܚܪܸܫ ܐܲܝܟ ܐ̄ܢܵܫܵܐ\nܘܠܵܬ ܨܵܐܹ̇ܬܼ ܡܸܫܥܵܐ ܕܚܲܝܵܘ̈ܗܝ. :ܕܲܡܓܲܡܲܪ ܝܵܬܹܗ ܟܠܢܵܫ\nܒܲܚܣܵܡܵܐ ܕܝܲܨܪܹܗ ܒܝܼܫܵܐ ܀ :ܠܛܝܼܫ ܠܹܗ ܣܲܝܦܵܐ ܕܪܸܥܝܵܢܹܗ\nܠܚܲܣܵܡܵܐ ܠܘܼܩܒܲܠ ܢܲܦܫܹܗ ܀ :ܘܡ̇ܐ ܕܲܣܒ݂ܲܪ ܕܲܡܚܵܐ ܚܲܒܼܪܹܗ\nܗܦܲܟ̣ ܣܲܝܦܹܗ ܡ̣ܚܵܝܗܝ ܥܲܠ ܠܸܒܹܿܗ ܀ :ܕܣܵܒܲ̇ܪ ܕܲܟܼܢܵܬܹܗ ܩܵܛܹ̇ܠ\nܒܝܲܕܼ ܡܲܚ̈ܘܵܬܼܵܐ ܕܠܸܫܵܢܹܗ. :ܘܠܵܐ ܪܓܼܝܼܫ ܕܲܥܠܵܘܗܝ ܡܸܬܼܗܲܦܟܿܝܼܢ\nܓܹܐܪܹ̈ܐ ܕܒܲܕܲܪ ܣܸܦ̈ܘܵܬܹܗ ܀ :ܡܓܲܪܸܓܼ ܗܸܪܬܼܵܐ ܒܟܼܠܥܸܕܵܢ\nܕܢܸܗܘܸܐ ܐܲܬܼܪܵܐ ܠܲܚܣܵܡܹܗ.","english":"In your envy, king of bitterness,  \nsave your weak ones. He made his bitter nature sweet,  \nand he became subject to his people. Come, grace, to our children,  \nand stand before them as is your custom. For if your help does not arrive,  \nsink them in envy. Spread out the wings of your sweetness,  \nand cover the body from nature. For he seeks to soothe us  \nwith the hard bonds of envy. Envy makes strangers  \nto the household of your help. And it expelled from the inheritance  \nof the righteous from the beginning. Envy sacrificed your freedom,  \nand you became slaves to sin. And it brought from greatness  \nto the depth of mortality. Bitter nature imprisoned him  \nin a prison of curses. And it held before him a blindfold  \nso that he could not escape from his subjection. What is the blindness that covers us  \nfrom the knowledge of truth? That a murderer dwells in us  \nand we do not perceive his dwelling. What is the deafness like a stone,  \nand there is no ear for the sound of his life? That he consumes everyone  \nwith the evil envy of his nature. He sharpened the sword of his thought  \nto cut off his own self. And when he thought to strike his companion,  \nhe turned his sword and struck his own heart. For he thought to kill his adversary  \nby the blows of his tongue. And he did not perceive that the arrows  \nturned back upon his own lips. He stirs up a storm in the calm  \nthat becomes a place for his envy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac noun ḥsāmā (envy) is a key thematic term in this passage, personified as an active agent that enslaves, sacrifices, and expels. It recurs throughout the homily as a central vice.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܵܐ ܡܲܪܝܼܪܵܐ","severity":"info","text":"The phrase yaṣrā maryīrā (bitter nature) denotes the innate human disposition toward sin, a concept Narsai frequently contrasts with grace. Here it is depicted as imprisoning the self.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܪܸܥܝܵܢܹܗ","severity":"info","text":"The image of a sword turned against oneself echoes Proverbs 26:27 (LXX) and patristic commonplaces on self-destructive envy. Narsai adapts this to depict envy as suicidal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from apostrophe to envy (lines 1–2) to a prayer for grace (lines 3–5), then to a series of rhetorical questions on blindness and deafness (lines 12–16), and concludes with a narrative of envy’s self-destruction.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai’s homilies for Lent often personify vices and virtues in dramatic dialogues. This passage reflects the East Syriac ascetical tradition’s emphasis on interior spiritual combat against envy.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܕܲܥܘܝܼܪ","severity":"caution","text":"The Syriac phrase maṭwō d-‘wīr (what is the blindness) is ambiguous: it may be a rhetorical question or a nominal exclamation. The translation as a question is plausible but not certain.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'king of bitterness' (ܡܲܠܟܵܐ ܕܟܹܐܢܘܼܬܼܵܐ) could refer to Satan or to the personified vice of envy; the context favors the latter.","The subject of 'he made his bitter nature sweet' (ܕܲܫܒܸܐ ܠܝܲܨܪܹܗ ܡܲܪܝܼܪܵܐ) is ambiguous—possibly the 'king' or a generic human; the translation opts for a generic reading."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܘܡܲܣܓܸܿܐ ܡܪܲܟܸܿܒܼ ܥܸܠ̈ܠܵܬܼܵܐ\nܕܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܣܘܼܥܪܵܢܹܗ ܀ :ܡܲܪܡܸܐ ܛܢܵܢܵܐ ܠܲܦܫܝܼ̈ܛܹܐ\nܐܲܝܟ ܠܸܩܛܵܐ ܩܕܼܵܡ ܦܵܪܲܚܬܼܵܐ\n:ܘܦܵܪܹܣ ܢܸܫܒܵܘ̈ܗܝ ܩܵܛܘܿܠܹ̈ܐ\nܘܲܡܦܲܟܲܪ ܟܠ ܡܘܼܫ̈ܚܵܬܼܵܐ ܀ :ܒܐܸܣܟܹܿܡܵܐ ܕܢܸܟܼܠܵܐ ܡܲܛܥܸܐ\nܚܲܣܵܡܵܐ ܒܲܟܼܢܵܘܵܬܹ̈ܗ. :ܘܐܲܝܟ ܡܵܠܹ̇ܝܟ ܫܲܦܝܼܪ̈ܵܬܼܵܐ\nܡܚܵܘܸܐ ܢܲܦܫܹܗ ܠܘܵܬܼ ܐ̄ܢܵܫܵܐ ܀ :ܠܒܼܝܼܫ ܟܠܢܵܫ ܟܲܪܝܘܼܬܼ ܢܲܦܫܵܐ\nܘܲܡܥܲܛܲܦ ܫܸܡ ܚܵܘܣܵܢܵܐ. :ܘܥܵܢܹ̇ܐ ܫܠܵܡܵܐ ܒܣܸܦܘܵܬܹ̈ܗ\nܘܲܠܛܝܼܫ ܣܲܝܦܵܐ ܒܪܸܥܝܵܢܹܗ ܀ :ܡܲܟܼܪܸܐ ܘܚܲܫܝܼܫ ܥܲܠ ܚܲܒܼܪܹܗ\nܐܲܝܟ ܚܵܐܹ̇ܣ ܥܲܠ ܗܲܕܵܡܹܗ. :ܘܚܵܐܲ݁ܪ ܕܐܸܡܲܬܼܝ ܢܸܫܟܲܚ ܠܹܗ\nܦܸܠܥܵܐ ܠܡܸܓܼܡܲܪ ܨܸܒܼܝܵܢܹܗ ܀ :ܫܵܐܘܿܠ ܕܲܬܼܪܹܝܢ ܢܸܬܼܟܲܢܹܐ\nܚܲܣܵܡܵܐ ܕܣܵܢܹ̇ܐ ܠܐܲܚܵܘ̈ܗܝ. :ܕܲܡܒܲܝܲܐ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܩܵܪܹ̇ܐ\nܒܹܪܝ ܕܵܘܝܼܕܼ ܒܲܢܟܼܝܼܠܘܼܬܼܵܐ ܀ :ܕܸܡܥܹ̈ܐ ܕܢܸܟܼܠܵܐ ܡܲܫܦܲܥ ܗ̄ܘ̣ܵܐ\nܫܵܐܘܿܠ ܠܘܼܩܒܲܠ ܒܲܪ ܐܝܼܫܲܝ. :ܘܦܘܼܡܹܗ ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܚܸܢ̈ܓܼܵܬܼܵܐ\nܘܪܸܥܝܵܢܹܗ ܠܵܛܹ̇ܫ ܣܲܝܦܵܐ ܀ :ܒܣܸܦ̈ܘܵܬܹܗ ܒܹܪܝ ܩܵܪܹܐ ܗ̄ܘ̣ܵܐ\nܘܣܵܢܹ̇ܐ ܒܟܲܣܝܘܼܬܼ ܚܘܼܫܵܒܹܗ. :ܠܸܫܵܢܹܗ ܡܬܲܪܓܸܿܡ ܫܲܦܝܼܪ\nܘܲܦܬܼܝܼܠ ܡܲܡܠܠܵܐ ܕܪܸܥܝܵܢܹܗ ܀ :ܩܵܪܹܐ ܕܲܗܦܘܿܟ ܠܵܐ ܬܸܕܼܚܲܠ\nܒܹܪܝ ܕܵܘܝܼܕܼ ܠܵܐ ܐܲܒܼܐܸܫ ܠܵܟ. :ܘܲܠܛܝܼܫ ܠܹܗ ܡܲܚܫܲܒܼܬܹܗ\nܐܲܝܟ ܓܲܢܵܒܼܵܐ ܠܘܵܬܼ ܩܸܛܠܵܐ ܀ :ܡܕܲܡ̈ܥܵܢ ܥܲܝܢܹ̈ܐ ܚܢܝܼܓܼܵܐܝܼܬܼ\nܘܩܵܥܹ̇ܐ ܦܘܼܡ̇ܐ ܢܟܼܝܼܠܵܐܝܼܬܼ. :ܟܡܝܼܪ ܦܲܪܨܘܿܦܵܐ ܨܢܝܼܥܵܐܝܼܬܼ\nܘܲܡܣܵܘܲܚ ܠܸܒܵܐ ܠܲܕܡܵܐ ܀ :ܪܵܡ̇ܙܝܼܢ ܙܵܘܥܹ̈ܐ ܓܵܘܵܝܹ̈ܐ\nܠܪܸ̈ܓܼܫܹܐ ܕܦܲܓܼܪܵܐ ܒܲܪ̈ܵܝܹܐ. :ܕܐܲܣܓܵܘ ܘܪܲܟܸܿܒܼܘ ܥܸܠ̈ܠܵܬܼܵܐ\nܕܐܸܣܟܲܡܹ̈ܐ ܕܟܲܕܵܒܼܘܼܬܼܵܐ ܀","english":"And he multiplies and compounds pretexts, that he might bring his deed to light. He casts a snare for the simple, like a trap before a partridge. And he spreads his nets, murderous ones, and ensnares all the senses. In the guise of a suppliant he deceives, the envier in his tears. And like a beautiful king, he shows himself to the physician. He puts on the garment of the bitterness of self, and wraps himself in the name of compassion. And he seeks peace with his lips, but conceals a sword in his mind. He bows and hastens to his companion, as if pitying his own limb. And he watches for when he might find an opportunity to accomplish his will. Saul, who was hidden in two forms, the envier who feigns brotherhood with his brothers. He was weeping while he called, \"My son David,\" with cunning. Tears of a suppliant he was shedding, Saul before the son of Jesse. And his mouth was filled with words of love, but his mind concealed a sword. With his lips he was calling \"my son,\" and feigning with the concealment of his thought. His tongue interprets beautifully, and the speech of his mind is twisted. He calls, \"Turn, do not fear, my son David, I will not harm you.\" And he conceals his intention, like a robber bent on murder. With tears of the eyes deceitfully, and the mouth cries out cunningly. The face is mournful in a pitiful way, but the heart thirsts for blood. He signals inner movements to the outer senses of the body, that they might increase and compound the pretexts of the schemes of falsehood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܸܠ̈ܠܵܬܼܵܐ","severity":"info","text":"The term ܥܸܠ̈ܠܵܬܼܵܐ (ʿellātā) means 'pretexts' or 'causes,' but here carries the sense of fabricated excuses, consistent with Narsai's depiction of deceit.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܪܝ ܕܵܘܝܼܕܼ","severity":"info","text":"The phrase 'my son David' (ܒܹܪܝ ܕܵܘܝܼܕܼ) alludes to the biblical narrative of Saul's pursuit of David (1 Samuel 18–26), where Saul feigns affection while plotting harm.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܵܐܘܿܠ","severity":"info","text":"Saul (ܫܵܐܘܿܠ) is presented as a type of the envious deceiver, a figure Narsai uses to illustrate the dangers of feigned friendship and hidden malice, common in Syriac moral typology.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage builds a series of antitheses (e.g., 'seeks peace with his lips, but conceals a sword in his mind') to dramatize the contrast between outward appearance and inner intent, a rhetorical device typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of the envier spreading nets and traps (ܢܸܫܒܵܘ̈ܗܝ ܩܵܛܘܿܠܹ̈ܐ) parallels earlier passages in this homily where envy is personified as a hunter, reinforcing the theme of spiritual predation.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܸܟܼܠܵܐ (suppliant) could also be read as 'victim' or 'one who seeks refuge,' but the context of deception supports the sense of a feigned suppliant."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܪܸܥܝܵܢܵܐ ܠܒܼܝܼܒ̣ ܥܲܠ ܩܸܛܠܵܐ\nܒܲܕܼܡܘܼܬܼܵܐ ܕܩܲܣܛܘܼܢܵܪܵܐ. :ܘܠܸܫܵܢܵܐ ܡܲܟܿܝ̣ܟ ܩܵܠܹܗ\nܐܲܝܟ ܪܵܚ̇ܡܵܐ ܠܘܵܬܼ ܚܲܒܿܝܼܒܹܗ ܀ :ܐܘܿ ܚܣܵܡܵܐ ܟܡܵܐ ܡܲܪܝܼܪ ܐܲܢ̄ܬܿ\nܘܠܲܝܬܿ ܦܸܚܡܵܐ ܠܲܢܟܼܝܼܠܘܼܬܼܵܟ. :ܘܥܵܘ̣ܠܵܐ ܕܟܼܠܵܗ̇ ܥܵܡܲܪܬܵܐ\nܠܵܐ ܣܵܦܹ̇ܩ ܥܲܡ ܒܝܼܫܘܼܬܼܵܟ ܀ :ܐܘܿ ܢܸܟܼܠܵܐ ܕܲܢܟܼܝܼܠ ܟܠܹܗ\nܘܠܲܝܬܼ ܒܹܗ ܕܘܼܟܿܬܼܵܐ ܕܲܦܫܝܼܛܵܐ. :ܐܘܿ ܨܢܝܼܥܵܐ ܕܡܲܕܸܿܐ ܟܠܫܵܥ\nܡܸܪܬܼܵܐ ܒܲܕܼܡܘܼܬܼ ܚܲܠܝܘܼܬܼܵܐ ܀ :ܐܘܿ ܟܸܢܵܪܵܐ ܕܲܡܪܲܟܲܒܼ\nܒܡܵܢܹ̈ܐ ܕܲܡܼܬܲܚ ܨܸܢ̈ܥܵܬܼܵܐ. :ܐܘܿ ܐܲܒܿܘܼܒܼܵܐ ܪܲܓܿܘܼܙܵܐ\nܕܙܵܡܲܪ ܩܵܠܹܗ ܕܣܲܡ ܡ̇ܘܬܵܐ ܀ :ܚܠܸܐ ܘܲܪܓܼܝܼܓܼ ܩܵܠ ܢܸܥ̈ܡܵܬܹܗ\nܟܲܕܼ ܙܵܡܲ݁ܪ ܟܲܕܵܒܼܵܐܝܼܬܼ. :ܘܟܲܣܝܵܐ ܒܫܘܼܠܵܡ ܩܝܼܢܵܬܹ̈ܗ\nܡܸܪܲܬܼ ܡ̇ܘܬܵܐ ܠܫܵܡܘܿܥܵܘ̈ܗܝ ܀ :ܡܚܲܬܼܚܸܬܼ ܫܸܡܥܵܐ ܕܲܙܡ̇ܪܹܗ\nܠܟܼܠ ܐܸܕܼܢܹ̈ܐ ܕܲܢܨܘܼܬܼܢܵܝܗܝ. :ܘܡ̇ܐ ܕܲܡ̣ܛܵܐ ܩܵܠܹܗ ܠܢܲܦܫܵܐ\nܕܲܠܚܵܗ̇ ܘܝܲܒܸܿܠ ܫܲܦܝܘܼܬܼܵܗ̇ ܀ :ܒܐܸܣܟܹܿܝܡ ܪܵܚ̇ܡܵܐ ܡܸܬܼܕܲܡܸܐ\nܒܫܘܼܪܵܝ ܡܲܡܠܠܹܗ ܩܲܕܼܡ̇ܝܵܐ. :ܘܒܼܝܼܫܵܐ ܚܲܪܬܼܵܐ ܕܦܸܬܼܓܼܵܡܹܗ\nܡ̣ܢ ܣܵܢ̇ܐܵܐ ܘܡ̣ܢ ܩܵܛ̇ܘܿܠܵܐ ܀ :ܒܫܵܐܘܿܠ ܢܸܚܙܸܐ ܒܝܼܫܘܼܬܹܗ\nܕܲܟܼܡܵܐ ܐܲܫܕ̣ܵܗ̇ ܥܲܠ ܕܵܘܝܼܕ. :ܘܟܲܕܼ ܛܵܒܼ ܓܲܠܝܵܐ ܐܲܝܟ ܫܸܡܫܵܐ\nܟܲܣܝܵܗ̇ ܒܐܸܣܟܹܿܝܡ ܟܲܪܝܘܼܬܼܵܐ ܀ :ܠܫܵܐܘܿܠ ܢܸܚܙܘܿܢ ܚܲܣܵܡܹ̈ܐ\nܕܣܲܡܝܹܗ ܚܣܵܡܵܐ ܠܪܸܥܝܵܢܹܗ. :ܘܠܵܐ ܚ̣ܙܵܐ ܫܘܼܦܪܵܐ ܕܢܸܨܚܵܢܵܘ̈ܗܝ\nܕܒܲܪ ܐܝܼܫܲܝ ܕܲܟܼܡܵܐ ܪܓܼܝܼܓܼܝܼܢ ܀ :ܒܹܗ ܢܸܬܼܒܲܩܘܿܢ ܚܲܪ̈ܡ̇ܢܹܐ\nܕܣܵܢܹ̇ܝܢ ܡܲܓܵܢ ܕܐܲܚܲܝ̈ܗܘܿܢ. :ܕܥܲܠ ܕܐܲܣܓܿܝܼ ܘܲܣܩܲܪ ܣܲܓܿܝܼ\nܩܲܛܠܹܗ ܚܣܵܗܵܐ ܒܝܲܕܼ ܥܘܼܪ̈ܠܹܐ ܀ :ܢܸܗܘܸܐ ܕܵܘܝܼܕܼ ܡܲܚܙܝܼܬܼܵܐ\nܠܲܚܣܲܝܼܡܹ̈ܐ ܒܐܘܼ̈ܠܨܵܢܲܝܗܘܿܢ.","english":"He sets his mind on murder in the form of a dagger. And he sweetens his voice like a lover to his beloved. O bitter guile! And there is no limit to your cunning. And the iniquity of the whole world is not satisfied with your wickedness. O all-cunning one, in whom there is no place for simplicity. O deceiver, who at all times mixes poison in the guise of sweetness. O potion that is compounded with waters that emit sparks. O raging furnace that sounds its voice of death. Sweet and gentle is the sound of his melodies when he sings deceitfully. And hidden in the conclusion of his songs is the poison of death for his hearers. The hearing of his song casts down all the senses of those who listen. And when his voice reaches the soul, it dissolves and carries away its tranquility. In the guise of a lover he appears at the beginning of his first discourse. And the evil end of his word is from a tempter and a murderer. In Saul, behold his wickedness, how much he poured it out upon David. And though it is clear as the sun, he conceals it in the guise of friendship. Behold the guiles of Saul, how guile set a snare for his mind. And he did not see the beauty of the victories of the son of Jesse, how gentle they were. In him were found the snares that the magicians of his brothers set. For he who increased and lied greatly, guile killed him by the hands of the uncircumcised. Let David be a lesson for the guileful in their afflictions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܲܣܛܘܼܢܵܪܵܐ","severity":"info","text":"The Syriac term qasṭūrā (dagger) is a loanword from Greek (καστόριον) and appears in Syriac literature as a metaphor for hidden violence, here personifying guile.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕ","severity":"info","text":"The reference to Saul and David (1 Samuel 18–31) illustrates the guile of Saul, who feigned friendship while plotting David’s death. Narsai uses this as a typological warning.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܸܣܟܹܿܝܡ ܪܵܚ̇ܡܵܐ","severity":"info","text":"The phrase 'in the guise of a lover' reflects a common ascetic trope in Syriac literature, where the devil is depicted as a seducer who adopts a pleasing exterior to deceive the soul.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܚܣܵܡܵܐ","severity":"info","text":"The repeated exclamatory 'O' (ܐܘܿ) marks a series of apostrophes to guile, structuring the passage as a rhetorical lament or invective against the devil’s cunning.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܚܲܬܼܚܸܬ ܫܸܡܥܵܐ","severity":"info","text":"The image of song casting down the senses parallels earlier passages in Narsai’s homily where the devil’s voice seduces the soul, echoing the theme of sensory deception.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܵܘܝܼܕܼ ܡܲܚܙܝܼܬܼܵܐ","severity":"info","text":"The closing exhortation that David be a lesson for the guileful reflects the homiletic use of biblical exempla in Syriac liturgical poetry, common in Narsai’s works.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܕܼܡܘܼܬܼܵܐ ܕܩܲܣܛܘܼܢܵܪܵܐ' could be read as 'in the form of a dagger' or 'in the likeness of a dagger'; the English draft takes the former, emphasizing the instrument of murder."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܕܣܲܝܒܲܪ ܨܲܥܪܵܐ ܘܲܪܕܼܘܼܦܝܵܐ\nܫܩ݂ܲܠ ܬܵܓܹܿܗ ܒܚܲܕܼ ܚܘܼܡܣܵܢܗ ܀ :ܒܢܝܼܫܵܐ ܕܚܘܼܒܹܿܗ ܢܸܬܿܕܲܡܘܿܢ\nܪ̈ܚܡܲܝ ܚܘܼܒܵܐ ܪܘܼܚܵܢܵܐ. :ܕܪܲܟܸܿܒܼ ܩܵܠܹ̈ܐ ܕܐܘܿܠ̈ܝܵܬܼܵܐ\nܥܲܠ ܩܵܛ̇ܘܿܠܹܗ ܚܢܝܼܓܼܵܐܝܼܬܼ ܀ :ܒܚܲܕܼ ܫܵܐܘܿܠ ܢܹܐܠܲܦ ܟܠܢܵܫ\nܚܲܪܬܹܗ ܒܝܼܫܬܵܐ ܕܲܚܣܵܡܵܐ. :ܘܲܒܼܕܵܘܝܼܕܼ ܢܸܚܙܸܐ ܦܹܐܪ̈ܵܘܗܝ\nܕܚܘܼܒܵܐ ܕܲܟܼܡܵܐ ܒܲܣܝܼܡܝܼܢ ܀ :ܒܡܲܠܟܵܐ ܘܡܲܠܟܵܐ ܢܸܬܼܒܲܩܸܐ\nܚܲܕܼ ܕܲܚܣ݂ܲܡ ܘܲܐ̄ܚܪܹܝܢ ܕܲܚܣܝܼܡ. :ܠܚܲܣܵܡܵܐ ܩܲܛ̣ܠܹܗ ܚܣܵܡܵܐ\nܘܠܲܚܣܝܼܡܵܐ ܐܲܚܝܹܗ ܚܘܼܒܵܐ ܀ :ܚܣܵܡܵܐ ܒܫܵܐܘܿܠ ܚܵܘܝܼ ܠܲܢ\nܕܲܟܼܡܵܐ ܣܵܢܹ̇ܐ ܠܩܲܪ̈ܝܼܒܼܵܘܗܝ. ܘܚܘܼܒܵܐ ܒܕܼܵܘܝܼܕܼ ܐܲܠܸܦ ܠܲܢ. ܕܲܟܼܡܵܐ ܪܵܚܹ̇ܡ ܚܲܒܿܝܼܒܼܵܘ̈ܗܝ ܀ ܗܵܐ ܓܠ̣ܵܐ ܠܲܢ ܢܸܟܼܠܹܗ ܟܲܣܝܵܐ:\nܡ̇ܘܬܹܿܗ ܕܫܵܐܘܿܠ ܚܲܣܵܡܵܐ. :ܠܵܐ ܢܸܬܼܦܲܟܲܪ ܪܸܥܝܵܢܲܢ\nܒܢܸܫ̈ܒܹܿܐ ܟܣܲܝܵ̈ܐ ܕܨܸܢܥܵܬܹ̈ܗ ܀ :ܗܵܐ ܐܲܠܸܦ ܠܲܢ ܒܲܪ ܐܝܼܫܲܝ\nܕܐܲܝܟܲܢ ܢܸܙܟܸܿܐ ܠܲܟܼܡܹܐܢܵܘ̈ܗܝ. :ܢܦܲܟܲܗ ܡܸܪܬܼܵܐ ܕܚܲܣܵܡܹ̈ܐ\nܒܚܲܠܝܘܼܬܼ ܚܘܼܒܵܐ ܐܲܝܟ ܕܵܘܝܼܕܼ ܀ :ܢܹܐܡܲܪ ܚܘܼܒܵܐ ܒܦܘܼܡ ܕܵܘܝܼܕܼ\nܠܲܚܣܵܡܵܐ ܫܵܐܘܿܠ ܕܲܬܼܪܹܝܢ. :ܕܡ̇ܢܵܐ ܚܛܹ̇ܝܬܼ ܠܵܟ ܚܲܣܵܡܵܐ\nܕܪܵܕܦܲܬܼ ܠܝܼ ܒܲܕܼܡܘܼܬܼ ܫܵܐܘܿܠ ܀ :ܢܸܬܼܿܠ ܕܝܼܢܵܐ ܕܲܛܠܘܼܡܝܹܗ\nܚܣܝܼܡܵܐ ܠܒܼܵܚܲܪ ܟܲܣ̈ܝܵܬܼܵܐ. :ܕܗܘ̤ ܡܚܲܝܸܒܼ ܠܹܗ ܠܚܲܣܵܡܵܐ\nܒܲܬܼܒܲܥܬܼܵܐ ܐܲܝܟ ܕܲܠܫܵܐܘܿܠ ܀ :ܒܡܵܘܬܹܿܗ ܕܫܵܐܘܿܠ ܐܸܬܼܟܲܪܙܲܬ̤\nܬܒܲܥܬܼܵܐ ܩܫܝܼܬܼܵܐ ܕܚܲܣܵܡܹ̈ܐ. :ܘܲܒܼܪܘܼܡܪܵܓܹܗ ܕܒܲܪ ܐܝܼܫܲܝ\nܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܕܲܛܠܝܼܡܹ̈ܐ ܀ :ܠܵܐ ܬܸܟܼܪܸܐ ܛܠܝܼܡ ܒܲܚܣܵܡܵܐ\nܒܩܵܠ ܨܘܿܚ̈ܝܵܬܹܗ ܕܚܲܣܵܡܵܐ. :ܣܲܝܒܲܪ ܘܲܫܬܼܘܿܩ ܐܲܝܟ ܕܵܘܝܼܕܼ\nܕܬܲܡܠܸܟ ܥܲܡܹܗ ܒܫܘܼܠܵܡܵܐ ܀","english":"He sets his mind on murder in the form of a dagger. And he sweetens his voice like a lover to his beloved. O bitter guile! And there is no limit to your cunning. And the iniquity of the whole world is not satisfied with\n\nthe old man and the youth. He took her crown in one of his violent acts. The evil of his love is like a dream. The lovers of spiritual love. He who rides on the tones of melodies. Over his murderer, bound in chains. In one Sheol, he learned all strife. His end is the evil of envy. And in David, he saw the fruits of love, how sweet they are. In a king and a king, it was sought: one who envied and another who was envied. Envy killed the envious one, and love killed the envious one's brother. Envy in Sheol shows us how it consumes its relatives. And love in David teaches us how it loves its beloved. Behold, the whole hidden thing is revealed to us: the death of Sheol is envy. Let not our mind be caught in the hidden snares of his deceits. Behold, the son of Jesse taught us how to conquer his enemies. He sweetened the bitterness of envies with the sweetness of love, like David. Love speaks through the mouth of David to the envy of Sheol the second: \"What have I done to you, envy, that you pursue me in the likeness of Sheol?\" The injustice of the envious one was given to the seeker of hidden things. For he condemns envy in the pursuit, as of Sheol. By the death of Sheol, the harsh pursuit of envies was proclaimed. And by the triumph of the son of Jesse, the crown of victory of the oppressed was completed. Do not hide, oppressed one, from envy at the voice of the clamors of envy. Be old and be silent like David, that you may reign with him in peace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥsāmā (envy) is a key thematic word in this passage, personified as a destructive force linked to Sheol. It recurs in the homily as a vice opposed to love (ḥubbā).","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܝܼܫܲܝ","severity":"info","text":"The phrase 'son of Jesse' (bar īšay) refers to King David, whose story of overcoming envy through love is used as a biblical exemplar. The allusion is to David's mercy toward Saul (1 Samuel 24; 26).","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܵܐܘܿܠ","severity":"info","text":"Sheol (šāʾōl) is the Hebrew underworld, here personified as a place of envy and death. Narsai draws on a typological contrast between Sheol (envy) and David (love), common in Syriac moral exegesis.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between apostrophes to envy and narrative exempla (Sheol and David), building a contrast between destructive envy and redemptive love. The repeated phrase 'Behold' (hā) marks rhetorical climaxes.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܵܘܝܼܕܼ","severity":"info","text":"The pairing of David and Sheol as opposing figures mirrors earlier homiletic patterns in Narsai, where biblical kings exemplify virtues and vices. The same contrast appears in Narsai's memre on repentance.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܲܝܒܲܪ","severity":"caution","text":"The imperative 'be old' (saybar) is ambiguous: it may mean 'endure' or 'grow old' in patience. The English draft renders it as 'be old', but the sense of patient endurance is more likely in context.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'be old' (saybar) could also be read as 'endure' or 'be patient', which fits the exhortation to silence and peace.","The identity of 'the envious one's brother' (aḥyēh d-ḥsīmā) is unclear; it may refer to a specific biblical figure or be a generic type."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܠܵܐ ܬܸܫܬܲܒܼܗܲܪ ܚܲܣܵܡܵܐ\nܒܡܹܐܟܲܠܩܲܪܨܵܐ ܟܲܕܼܵܒܵܐ. :ܕܲܥܬܼܝܼܕܼ ܗ̄ܘ̣ ܕܢܸܥܘܿܠ ܣܲܝܦܵܟ\nܒܓܼܵܘ ܠܸܒܵܟ ܐܲܝܟ ܕܲܒܼܫܵܐܘܿܠ ܀ :ܠܵܐ ܬܸܪܢܸܐ ܚܣܵܡܵܐ ܕܲܙܟܲܝܬܿ\nܠܲܡܲܟܿܝܼܪܹ̈ܐ ܒܲܚܬܼܝܼܪܘܼܬܼܵܐ. :ܠܗܘܿܢ ܙܲܟܿܝܼܬܿ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܝܬܿ\nܕܥܲܙܝܼܘ ܠܘܼܩܒܲܠ ܨܸܢ̈ܥܵܬܼܵܟ ܀ :ܐܲܢ̄ܬܿ ܚܲܝܵܒܼ ܐܲܢ̄ܬܿ ܡ̣ܢ ܕܲܗ̤ܘܲܝܬܿ\nܘܠܵܐ ܫܩܝܼܠܵܐ ܠܵܟ ܙܵܟܼܘܼܬܼܵܐ. :ܕܗ̤ܝ ܙܵܟܼܘܼܬܼܵܟ ܟܘܼܐܵܪܵܐ ܗ̄ܝܼ\nܘܢܸܨܚܵܢܵܟ ܒܸܗܬܲܬܼ ܐܲܦܹ̈ܐ ܀ :ܐܸܡܲܬܼܝ ܐܲܨܠܲܚ ܣܘܼܥܪ݁ܵܢܵܟ\nܐܸܠܵܐ ܒܓܼܘܼܡܕܵܐ ܣܵܪܘܿܚܵܐ. :ܘܐܲܝܟܵܐ ܙܟܼܵܐ ܢܸܟܼܠܵܟ ܣܲܢܝܵܐ\nܐܸܠܵܐ ܒܚܘܼܬܼܪܵܐ ܡܲܪܵܚܵܐ ܀ :ܣܲܡܝܵܐ ܐܲܢ̄ܬܿ ܓܠܝܼܙ ܡ̣ܢ ܢܘܼܗܪܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܩܹܝܬܿ ܒܲܫܪܵܪܵܐ. :ܘܣܲܢ̈ܝܵܢ ܠܵܟ ܫܲܦܝܪ݁ܵܬܼܵܐ\n:ܘܲܪ̈ܚܝܼܡܵܢ ܠܵܟ ܒܝܼ̈ܫܵܬܼܵܐ\n:ܓܸܠܵܐ ܕܲܒܼܥܲܝܢܹܗ ܕܐܲܚܘܼܟ\nܚܵܙܹ̇ܐ ܐܲܢ̄ܬܿ ܐܲܝܟ ܩܵܪܝܼܬܼܵܐ. :ܘܩܵܪܝܼܬܼܵܐ ܕܲܒܼܒܼܵܒܼܵܬܼ̈ܟ\nܐܵܦܠܵܐ ܕܐܝܼܬܹܝܗ̇ ܚܵܫܹ̇ܒܼ ܐܲܢ̄ܬܿ ܀ :ܐܲܦܸܩ ܠܘܼܩܕܼܵܡ ܚܲܣܵܡܵܐ\nܪܘܼܓܼܙܵܐ ܩܲܫܝܵܐ ܕܪܸܥܝܵܢܵܟ. :ܘܗܵܝܕܹܿܝܢ ܕܵܝ̇ܢܲܬܿ ܥܲܡ ܚܲܒܼܪܵܟ\nܥܲܠ ܒܘܼܨܵܪܵܐ ܕܲܒܼܢܲܦܫܹܗ ܀ :ܡ̇ܢܵܐ ܡܨܲܠܠܲܬܿ ܙܹܐܦܵܢܵܐ\nܒܵܩܹ̈ܐ ܘܒܼܵܠ̇ܥܲܬܿ ܚܲܝ̈ܘܵܬܼܵܐ. :ܡ̇ܢܵܐ ܡܕܲܟܹܿܝܬܿ ܗܲܕܵܡܹ̈ܐ\nܘܛܲܡܐܝܼܢ ܙܵܘܥܹ̈ܐ ܓܵܘ̈ܝܹܐ ܀ :ܠܡܵܢ ܢܵܨܹ̇ܝܬܿ ܥܲܡ ܚܲܛܵܝܹ̈ܐ\nܐܲܝܟ ܓܵܡ̇ܘܿܪܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܐܸܡܲܬܼܝ ܚܵܘܝܼܬܿ ܐܘܼܟܼܦܵܢܵܟ\nܒܲܬܸܒܲܥܬܼܵܐ ܕܲܚܠܵܽܦ ܩܘܼܫܬܵܐ ܀ :ܐܘܿܗ ܡܸܢܵܟ ܢܲܟܿܘܼܠܬܼܵܢܵܐ\nܟܡܵܐ ܡܲܛܥܸܐ ܐܲܢ̄ܬܿ ܒܲܫܪܵܪܵܐ. :ܕܟܲܕܼ ܗܘ̤ ܣܵܢ̇ܐܵܐ ܗ̄ܘ̣ ܕܲܢܟܼܝܼܠܹ̈ܐ\nܛܥܝܼܢ ܐܲܢ̄ܬܿ ܢܝܼܫܹܗ ܢܟܼܝܼܠܵܐܝܼܬܼ ܀","english":"Do not exult, O schemer, in a false accusation. For it is prepared that the sword of deceit will enter into your heart as into Sheol. Do not think, O schemer, that you have conquered the meek by your audacity. You have conquered when you did not wish that they should be strong against your storms. You are guilty, you are from when you were, and you have not taken victory. For that victory of yours is a disgrace, and your triumph is a shame of face. When did your deed succeed except in a deceitful pit? And where did your vile cunning conquer except in a wanton arrogance? You are blind, cut off from light, and you are not discerned in truth. And your deceits are fair, and your beloved ones are evil. The herb of your brother's garden you see as a city, and the city of your enemies you do not even consider to exist. Bring forth before the schemer the harsh anger of your mind. And then you will judge with your companion over the produce of his own soul. How long will you pray for a lie, and swallow living things? How long will you purify the members and defile the inner limbs? Why do you contend with sinners like a gambler of sorrow? When have you shown your companionship in the pursuit of what is contrary to truth? O voracious one from you, how much do you err in truth! For while he is the one who is adorned, you are deceived by his image, adorned as if.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥassāmā, rendered 'schemer', carries the sense of a cunning or malicious plotter, often with eschatological overtones in Narsai's homilies.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܟ ܒܓܼܵܘ ܠܸܒܵܟ ܐܲܝܟ ܕܲܒܼܫܵܐܘܿܠ","severity":"info","text":"The image of a sword entering the heart 'as into Sheol' echoes Psalm 55:15 (LXX) and common Syriac depictions of divine judgment, though no direct citation is present.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܵܡ̇ܘܿܪܵܐ ܕܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'gambler of sorrow' (gāmōrā d-keʾūṯā) likely refers to a dice-player or gamester, a metaphor for reckless spiritual risk-taking common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained apostrophe to a personified 'schemer', shifting between direct accusation and rhetorical questions, typical of Narsai's homiletic style in Lenten contexts.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's homilies were widely transmitted in East Syriac liturgical manuscripts, often used in monastic settings during Lent; this passage reflects the theme of spiritual combat against deceit.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'schemer' (ḥassāmā) is ambiguous: it may refer to Satan, a generic sinner, or a specific adversary in Narsai's community; the reading here follows the allegorical interpretation common in the tradition.","The phrase 'herb of your brother's garden' (ܓܸܠܵܐ ܕܲܒܼܥܲܝܢܹܗ ܕܐܲܚܘܼܟ) is obscure; it may be a proverbial expression for misplaced desire or envy."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܐܘܿܗ ܡܸܢܵܟ ܣܲܡܝܵܐ ܕܲܬܼܪܹܝܢ\nܕܲܫܘܸܐ ܠܹܗ ܢܘܼܗܪܵܐ ܘܚܸܫܟܵܐ. :ܘܟܲܕܼ ܢܘܼܗܪܵܐ ܡܲܦܲܨܲܚ ܟܠܵܐ ܗ̄ܘ̣\nܟܡܝܼܪܵܬܼ ܠܘܼܩܒܲܠ ܙܲܠܝܼܩܵܘ̈ܗܝ ܀ :ܒܵܟ ܢܸܬܿܕܲܡܘܿܢ ܦܵܪ̈ܘܿܫܹܐ\nܕܲܟܼܡܵܐ ܓܠܝܼܙܲܬܿ ܡ̣ܢ ܩܘܼܫܬܵܐ. :ܘܲܥܠܲܝܟ ܢܸܒܼܟܿܘܿܢ ܝܵܕܲܘܿܥܹ̈ܐ\nܕܟܲܕܼ ܚܲܝ ܐܲܢ̄ܬܿ ܡܝܼܬܼܵܐ ܐ̄ܢܬܿ ܕܲܬܼܪܹܝܢ ܀ :ܚܲܝܲܝ̈ܟ ܠܵܘ ܚܲܝܹ̈ܐ ܐܸܢܘܿܢ\nܕܲܡܛܲܠܸܩ ܚܲܝܹ̈ܐ ܒܚܲܝܲܝ̈ܟ. :ܘܲܠܘܲܝ ܡ̣ܝܼܬܿܬܿ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܒܲܛܝܼܠ ܗ̄ܘ̣ܵܐ ܡ̇ܘܬܵܐ ܒܡܵܘܬܵܟ ܀ :ܐܲܢ̄ܬܿ ܗ̄ܘ̣ ܕܪܲܫ̣ܬܵܗ̇ ܩܲܕܼܡ̇ܝܑܬܼ\nܠܐܘܼܪܚܵܐ ܕܡ̇ܘܬܵܐ ܥܲܠ ܐ̄ܢܵܫܵܐ. :ܘܐܸܠ̣ܘ ܐܲܪܦܝܼ ܨܸܢ̈ܥܵܬܼܵܟ\nܟܒܲܪ ܠܵܐ ܐܲܡܠܸܟ ܡ̇ܪܘܿܕܼܵܐ ܀ :ܐܵܪܵܐ ܣܵܢ̇ܐܐ ܕܐ̄ܢܵܫܘܼܬܼܵܐ\nܡ̇ܢܵܐ ܚܛܵܬ̤ ܠܵܟ ܐ̄ܢܵܫܘܼܬܿܢ. :ܕܲܩܛܲܠ̣ܬܵܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܠܵܐ ܣܵܒܼ̇ܥܲܬܿ ܡ̣ܢ ܚܘܼܒܵܠܲܢ ܀ :ܐܵܪܵܐ ܨܗܸܐ ܠܲܕܼܡ̇ܐ ܕܐ̄ܢܵܫܵܐ\nܟܲܕܿܘܼ ܪܓܼܝܼܓܲܬܿ ܠܐܲܒܼܕܵܢܲܢ. :ܦܘܼܫ ܩܲܠܝܼܠ ܡ̣ܢ ܚܲܪܡܘܼܬܼܵܟ\nܘܐܲܪܦܵܐ ܣܪܝܼܕܼܵܐ ܠܲܟܼܝܵܢܲܢ ܀ :ܡ̇ܢܵܐ ܫܓܼܝܼܪܲܬܿ ܒܲܛܢܵܢܵܐ\nܘܝܵܩ̇ܕܲܬܿ ܠܘܼܩܒܲܠ ܦܘܼܪܩܵܢܲܢ. :ܟܠܝܼ ܚܸܡܬܼܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܟ\nܕܠܵܐ ܬܛܲܠܸܩ ܠܲܢ ܟܠ ܡ̣ܢ ܟܠܹܗ ܀ :ܡܲܢ ܕܹܝܢ ܥܲܩ̣ܪܹܗ ܠܥܸܩܵܪܵܟ\nܘܦܲܣܩܵܗ̇ ܠܡܵܘܥܝܼܬܼ ܒܝܼܫܘܼܬܼܵܟ. :ܕܠܵܐ ܬܚܲܠܸܦ ܬܸܛܥܲܢ ܦܹܐܪܹ̈ܐ\nܕܡܲܡܲܪܝܼܢ ܚܲܠܝܘܼܬܼ ܛܵܒܼܵܬܼ̈ܐ ܀ :ܠܘܲܝ ܕܹܝܢ ܐܸܬܼܚܲܒܲܠ ܙܲܪܥܵܟ\nܘܠܵܐ ܐܸܬܼܪܲܟܲܒ̣ ܬܘܼܩܵܢܵܟ. :ܠܘܲܝ ܠܵܐ ܦܸܬܼܚܲܬ̤ ܝܵܠܹܕܿܬܵܟ\nܬܲܪܥܵܐ ܒܐܲܦܲܝ̈ ܡܲܦܲܩܬܵܟ ܀ :ܠܵܘ ܠܵܟ ܣܲܓܦܲܬ̤ ܒܝܼܫܘܼܬܼܵܟ\nܐܸܠܵܐ ܠܟܼܠܢܵܫ ܫܲܘܝܵܐܝܼܬܼ. :ܘܐܵܦ ܐܲܝܢܵܐ ܕܲܡܩܲܛܪܸܓܼ ܠܵܟ\nܬܘܼܩ̈ܠܵܬܼܵܐ ܩܵܢܹ̇ܐ ܒܫܲܪܒܵܟ ܀","english":"Woe to you, blind one of two minds, who have made light and darkness equal. And when light shines, all the dark clouds are scattered before its rays. In you the deceivers are confounded, who have hidden a lie from the truth. And upon you the knowers weep, that while you live, you are a dead one of two minds. Your life is not life, which destroys life through your living. And woe, for death from the beginning was dead, and death would have been nullified by your death. You are the one who first opened the path of death to humanity. And if you had restrained your passions, the rebel would not have reigned. O earth, vessel of humanity, how have you sinned against your humanity? For you have killed from the beginning and have not been sated with your destruction. O earth, thirsting for the blood of humanity, while you have been enraged for your destruction. Cease a little from your madness and let the remnant escape to your salvation. How have you raged against the belly and burned against your salvation? Restrain the wrath of your flame, lest it destroy us all entirely. But now, uproot the root of your evil and cut off the source of your wickedness. So that your error may not produce fruits that embitter the sweetness of good things. Woe, for your seed has been destroyed and your offspring has not been established. Woe, for your mother did not open the door to your exit. Not for yourself have you sinned in your wickedness, but for all equally. And even those who accuse you, the burdens fall upon them in your course.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܬܼܪܹܝܢ","severity":"info","text":"The Syriac term ܕܲܬܼܪܹܝܢ (literally 'of two minds') is a key epithet for the devil or the schemer, denoting duplicity and internal division. It recurs in Narsai's homilies as a moral-theological descriptor of the adversary's nature.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̇ܘܬܵܐ","severity":"info","text":"The phrase 'you are the one who first opened the path of death to humanity' echoes the Syriac tradition of Adam's sin introducing mortality, as in Genesis 3 and its exegesis in Ephrem and Narsai. The 'rebel' (ܡ̇ܪܘܿܕܼܵܐ) likely refers to Satan.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܪܵܐ ܣܵܢ̇ܐܐ ܕܐ̄ܢܵܫܘܼܬܼܵܐ","severity":"info","text":"The address 'O earth, vessel of humanity' personifies the earth as a container (ܣܵܢ̇ܐܐ) for human sin and destruction, a motif found in Syriac poetry that blends cosmological and moral imagery. This reflects Narsai's homiletic style of direct apostrophe.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of a series of accusations against the 'schemer' (the devil), shifting from direct address to a lament over the earth's complicity. The repeated 'woe' (ܘܲܝ) and rhetorical questions mark a liturgical- homiletic pattern of reproach.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܦܲܨܲܚ","severity":"caution","text":"The verb ܡܲܦܲܨܲܚ ('shines') in the phrase 'when light shines' is ambiguous: it could be read as a simple present or a gnomic aorist. The English draft takes it as a general statement, but the context of a cosmic struggle may imply a specific eschatological moment.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blind one of two minds' is not explicitly named in the Syriac; the English draft interprets it as the schemer (Satan), but it could also refer to a generic human sinner. The reading follows the broader context of Narsai's homily.","The phrase 'your mother did not open the door to your exit' is obscure; it may refer to the earth as mother, or to a metaphorical birth of evil. The translation assumes the former."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܒܫܲܪܒܵܟ ܫܲܚܝ̣ܩܘܼܢܝ ܚܘܼܫܵܒܲܝ̈\nܕܐܸܓܼܠܹܐ ܣܲܢܝܘܼܬܼ ܒܝܼܫܘܼܬܼܵܟ. :ܘܲܚܣ݂ܲܢܬܲܢܝ ܡܲܪܝܼܪܘܼܬܼܵܟ\nܘܢܸܦܩܹ̇ܬܼ ܠܝܼ ܠܒܲܪ ܡ̣ܢ ܛܲܟܸܣܵܐ ܀ :ܒܲܣܒܼܝܼܣܘܼܬܼ ܢܸܟܼܠܲܝ̈ܟ ܬܸܡܗܹ̇ܬܼ\nܘܐܸܬܼܥܲܕܿܠܹܬܼ ܒܲܡܬܲܩܢܵܢܵܟ. :ܘܟܲܕܼ ܣܸܒܼܪܹܬܼ ܕܠܵܐ ܡܲܟܸܿܣ ܐ̄ܢܵܐ\nܠܲܩܢܘܿܡܝ ܚܲܝܒܹܬܼ ܕܐܸܬܼܥܲܕܲܠ ܀ :ܐܘܿ ܟܡܵܐ ܡܲܟܿܝܵܐ ܒܝܼܫܘܼܬܼܵܟ\nܠܚܲܒܿܝܼܒܲܝ̈ܟ ܘܲܠܣܵܩܘܿܪ̈ܲܝܟ. :ܘܐܸܢ ܩܲܠܣܵܟ ܐ̄ܢܵܫ ܫܘܼܢܵܩܵܐ ܗ̄ܘ̣\nܘܐܸܢܗܘ̤ ܕܓܲܢܝܵܢ ܥܸܕܼܠܵܝܵܐ ܀ :ܥܸܕܠܹ̇ܬܼ ܕܥܲܠ ܡ̇ܢ ܐܸܬܿܬܲܩܲܢܬܿ\nܕܲܚܙܹ̇ܝܬܼ ܚܲܪܒܵܐ ܕܲܩܛܝܼܠܲܝ̈ܟ. :ܘܲܬܼܘܵܢܝ ܪܸܥܝܵܢܝ ܕܐܸܬܿܕܲܟܼܪܹܬܼ\nܕܒܼܝܼܫܘܼܬܼܵܟ ܕܠܵܘ ܕܲܟܼܝܵܢܵܐ ܗ̄ܝܼ ܀ :ܒܲܪ ܚܹܐܪܹ̈ܐ ܒ̣ܪܵܟ ܒܵܪܘܿܝܵܐ\nܘܥܲܒܼܕܵܟ ܡ̇ܪܵܐ ܕܨܸܒܼܝܵܢܵܟ. :ܘܕܸܝܼܠܵܟ ܐܸܢܹܝܢ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܠܡܸܦܪܲܫ ܩܘܼܫܬܵܐ ܡ̣ܢ ܙܹܐܦܵܐ ܀ :ܠܵܐ ܡ̇ܪܝ ܬܲܩܸܨ ܠܝܼ ܗܵܕܹܐ\nܕܐܸܬܼܥܲܕܿܠܹܬܼ ܡܲܪܵܚܵܐܝܼܬܼ. :ܘܩܲܛܪܸܓܼܬܹܿܗ ܠܝܲܨܪܵܐ ܒܝܼܫܵܐ\nܕܡ̇ܘܥܸܐ ܚܣܵܡܵ ܡܲܪܝܼܪܵܐ ܀ :ܠܲܝܬܿ ܠܹܗ ܩܢܘܿܡ̇ܐ ܠܲܚܣܵܡܵܐ\nܕܕܲܡ ܫܲܦܝܼܪ ܥܸܕܼܠܹ̇ܬܼ ܪܸܡܙܹܗ. :ܝܲܨܪܲܢ ܗ̄ܘ̣ ܕܚܵܣܹ̇ܡ ܟܠܢܵܫ\nܒܫܲܦܝܼܪܵܬܼܵܐ ܕܲܚܕܵܕܹ̈ܐ ܀ :ܝܲܨܲܪܲܢ ܡ̇ܘܠܸܕܼ ܠܲܚܣܵܡܵܐ\nܘܲܡܪܲܒܸܿܐ ܠܹܗ ܒܨܸܢ̈ܥܵܬܼܵܐ. :ܘܡܵܐ ܕܐܸܬܼܓܲܡܪܲܬ̤ ܒܝܼܫܘܼܬܹܗ\nܕܲܠܚܹ݂ܗ ܠܥܵܠܡܵܐ ܒܚܲܕܼ ܦܹܐܪ̈ܵܘܗܝ ܀ :ܐܵܦܠܵܐ ܝܲܨܪܲܢ ܠܵܐ ܐܝܼܬܼܵܘܗܝ\nܩܢܘܿܡ̇ܐܝܼܬܼ ܒܸܠܥܵܕܼ ܢܲܦܫܵܐ. :ܦܵܪܘܿܫܘܼܬܼܵܐ ܗ̄ܝܼ ܕܲܒܼܢܲܦܫܵܐ\nܕܡܸܣܬܲܥܪܵܐ ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܀ :ܢܲܦܫܵܐ ܗ̄ܝܼ ܡ̇ܪܬܹܿܗ ܕܒܲܪܢܵܫܵܐ\nܕܫܲܠܝܼܛܵܐ ܒܙܵܘܥܹ̈ܐ ܘܪܸ̈ܓܼܫܹܐ. :ܗܘ̤ܝ ܡܕܲܒܿܪܵܐ ܠܹܗ ܠܲܟܼܝܵܢܵܐ\nܐܲܝܟ ܡ̇ܐ ܕܨܵܒ̇ܐ ܨܸܒܼܝܵܢܵܗ̇ ܀","english":"In your course, the thoughts of the deceivers are confounded, who have hidden a lie from the truth. And the bitterness of your evil has been revealed, and I have gone out from the order. By your deception, your tricks have astonished me, and I have been deceived by your sweetness. And when I thought that no one would cover me, I was condemned to be deceived at my standing. O how sweet is your evil to your lovers and to your deceivers. And if your praise is a man, it is a departure, or if it is a liar, it is an equal. You have equated what you were established upon, that you saw the sword of your slain. And your thought has returned, that you remembered that your evil is not pure. Free-born, your creator has created you, and your master has made you the lord of your will. And it is yours to distinguish between truth and falsehood. Do not, my lord, judge me for this, that I have been deceived wantonly. And I have accused the evil inclination, which has caused bitter harm. There is no standing for the harm that the beautiful one has equated with its sign. It is the inclination that harms every man with the beauties of each other. The inclination gives birth to harm and raises it with deceits. And when its evil is completed, it brings it into the world with its fruits. Nor is the inclination itself a standing apart from the soul. It is a separation that in the soul is stirred up in all forms. The soul is the mistress of the human being, who is powerful over movements and sensations. It guides the body as its will desires.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܵܐ ܒܝܼܫܵܐ","severity":"info","text":"The phrase 'evil inclination' (yāṣrā bīšā) is a technical term in Syriac ascetical theology, denoting the fallen human impulse that leads to sin, often contrasted with the good inclination (yāṣrā ṭābā) implanted by God.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܸܕܠܹ̇ܬܼ","severity":"info","text":"The verb 'equated' (ʿaddelṯ) and its cognates (e.g., ܥܸܕܠܵܝܵܐ, 'equal') recur in this passage, forming a lexical theme of false equivalence or confusion of categories, central to Narsai's polemic against dithering (two minds).","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܚܹܐܪܹ̈ܐ","severity":"info","text":"The address 'free-born' (bar ḥērē) reflects the Syriac Christian emphasis on human free will (ḥērūtā) as a gift from the creator, a theme Narsai develops to argue that the deceived person is responsible for his own fall.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from second-person address to the personified 'evil inclination' (yāṣrā bīšā) in the latter half, marking a rhetorical turn from apostrophe to psychological allegory, a common move in Narsai's homiletic style.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܬܼܘܵܢܝ ܪܸܥܝܵܢܝ","severity":"caution","text":"The phrase 'your thought has returned' (w-ettawāy reʿyānay) is textually uncertain; the Syriac could also be read as 'and my thought returned to you,' altering the speaker's stance. The English draft takes the former, but the ambiguity is unresolved.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your' throughout the passage is ambiguous: it may be the personified 'two minds' (from the previous passage) or a generic 'deceived one.' The English draft treats it as the latter, but the Syriac allows both.","The phrase 'ܘܲܬܼܘܵܢܝ ܪܸܥܝܵܢܝ' (w-ettawāy reʿyānay) is ambiguous between 'your thought has returned' and 'my thought returned to you'; the reading taken follows the English draft."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܒܢܲܦܫܲܢ ܣܝܼ̈ܡܵܢ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܛܵܒܼܬܼܵܐ ܘܒܼܝܼܫܬܵܐ ܫܲܘܝܵܐܝܼܬܼ. :ܘܗ̤ܝ ܓܵܒܲܝܵܐ ܐܲܝܟ ܒܘܼܚܪܵܢܵܗ̇\nܠܡܸܣܲܪ ܗܵܕܹܐ ܥܲܠ ܗܵܕܹܐ ܀ :ܪܟܼܝܼܒܼܵܐ ܢܲܦܫܵܐ ܥܲܠ ܦܲܓܼܪܵܐ\nܐܲܝܟ ܗܸܢܝܘܿܟܼܵܐ ܠܡܲܪܟܲܒܼܬܼܵܐ. :ܘܲܡܕܲܒܿܪܵܐ ܠܹܗ ܠܒܲܪܢܵܫܵܐ\nܒܥܲܪ̈ܩܲܝ ܙܵܘܥܹ̈ܐ ܕܟܲܣܝܼܘܼܬܹܗ ܀ :ܪܵܗ̇ܛܝܼܢ ܪܸ̈ܓܼܫܹܐ ܒܲܪ̈ܵܝܹܐ\nܐܲܝܟ ܪ̈ܲܟܼܫܵܐ ܒܐܸܣܛܵܕܼܝܼܘܿܢ. :ܘܚܵܐܹ̈ܨ ܗܵܘܢܵܐ ܘܲܡܪܲܦܸܐ\nܒܐܝܼ̈ܕܲܝܵܐ ܙܵܘܥܸ̈ܐ ܕܢܲܦܫܵܐ ܀ :ܟܕܼܝܼܢ ܦܲܓܼܪܵܐ ܘܪܵܗܹ̇ܛ ܟܠܫܵܥ\nܠܐܲܝܟܵܐ ܕܨܵܒܹ̇ܐ ܗܸܢܝܘܿܟܼܵܐ. :ܘܲܡܕܲܒܿܪܝܼܢ ܙܵܘܥܹ̈ܐ ܘܪܸ̈ܓܼܫܹܐ\nܐܲܝܟ ܕܨܵܒܹ̇ܐ ܪܲܟܵܒܼܵܐ ܀ :ܩܵܥܹ̇ܐ ܟܠܢܵܫ ܪܸܥܝܵܢܵܐ\nܠܘܵܬܼ ܪܸ̈ܓܼܫܹܐ ܕܲܛܥܝܼܢܝܼܢ ܠܹܗ. :ܘܲܡܛܲܟܸܿܣ ܟܠܹܗ ܓܘܼܫܡܵܐ\nܐܲܝܟ ܪܲܒܿ ܚܲܝܠܵܐ ܠܡܲܫܪܝܼܬܹܗ ܀ :ܗܵܐ ܝܼܠܸܦ̣ܢܲܢ ܡ̣ܢ ܢܲܦܫܲܢ\nܕܲܕܢܲܦܫܲܢ ܗ̄ܝܼ ܚܹܐܪܘܼܬܲܢ. :ܘܠܵܘ ܐܲܣܝܼܪܵܐ ܗ̄ܘ̣ ܒܲܪܢܵܫܲܢ\nܕܢܸܗܘܸܐ ܐܲܬܼܪܵܐ ܠܥܸܕܼܠܵܝܲܢ ܀ :ܗܵܐ ܚܵܘܝܼ ܠܲܢ ܨܸܒܼܝܵܢܲܢ\nܕܨܸܒܼܝܵܢܲܢ ܚܵܛܹ̇ܐ ܘܬܼܵܐܹ̇ܒܼ. :ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܩܛܝܼܪܵܐ ܕܵܒܲܪ ܠܲܢ\nܠܐܲܝܕܵܐ ܕܠܵܐ ܡܢܵܚ ܨܸܒܼܝܵܢܲܢ ܀ :ܗܵܐ ܕܠܵܬ̤ ܠܲܢ ܦܵܪܘܿܫܘܼܬܲܢ\nܕܕܝܠܹܗ ܐܸܢܹܝܢ ܚܸܟܼ̈ܡܵܬܼܵܐ. :ܘܗ̤ܝ ܦܵܪܫܵܐ ܠܡܸܛܥܲܢ ܫܲܦܝܼܪ\nܘܲܠܡܸܚܣܲܡ ܥܵܘ̇ܠܵܐܝܼܬܼ ܀ :ܕܝܼܠܵܗ̇ ܗ̄ܘ̣ ܚܣܵܡܵܐ ܣܲܡܝܵܐ\nܕܲܓܼܠܝܼܙ ܡ̣ܢ ܢܘܼܗܪܵܐ ܕܚܘܼܒܵܐ. :ܕܝܼܠܵܗ̇ ܗ̄ܘ̣ ܛܢܵܢܵܐ ܣܲܟܼܠܵܐ\nܕܠܵܐ ܡܸܬܼܒܲܝܲܢ ܘܵܠܝܼܬܼܵܐ ܀ :ܕܝܼܠܵܗ̇ ܗ̄ܘ̣ ܢܸܒܼܥܵܐ ܕܡܲܪܕܸܿܐ\nܣܲܡ ܚܲܝܹ̈ܐ ܘܡܸܪܲܬܼ ܡ̇ܘܬܵܐ. :ܗܝ̤ ܙܵܪܥܵܐ ܚܲܠܝܘܼܬܼ ܫܲܝܢܵܐ\nܘܡܸܢܵܗ̇ ܫܵܘܲ݁ܚ ܚܸܪܝܵܢܵܐ ܀ :ܡ̇ܕܹܝܢ ܨܸܒܼܝܵܢܲܢ ܢܸܥܕܿܘܿܠ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܠܡܲܬܼܩܸܢ ܠܲܟܼܝܵܢܲܢ.","english":"In your soul, the two kinds of seeds,  \ngood and evil, are equal. And it is a choice, as in a test,  \nto set one over the other. The soul is mounted upon the body  \nlike a charioteer upon a chariot. And it guides the human being  \nby the reins of the passions of its concealment. The outer senses run  \nlike horses in a stadium. And the breath pants and slackens  \nby the hands of the passions of the soul. The body grows weary and runs constantly  \nwherever the charioteer wishes. And the passions and senses are guided  \nas the rider wishes. Every thought cries out  \nto the senses that have gone astray from it. And it arranges the whole body  \nlike a commander his camp. Behold, you have learned from your soul  \nthat your freedom is your soul. And your human being is not bound  \nto be a place for your enemies. Behold, your will shows us  \nthat your will sins and repents. And there is no compulsion that drives us  \nto a place that does not match your will. Behold, you have no discernment  \nthat the wisdom of things is its own. And it distinguishes well to reach  \nand to block unjustly. Its own is the blind blocking  \nthat hides from the light of love. Its own is the foolish error  \nthat does not understand the necessary duty. Its own is the desire that embitters,  \nplacing life and inheriting death. It sows the sweetness of peace,  \nand from it springs forth bitterness. How long will your will be crooked  \nand not be able to straighten your loins?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The soul is depicted as a charioteer guiding the body and senses, a metaphor for moral agency and self-control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܲܦܫܵܐ","severity":"info","text":"The Syriac term ܢܲܦܫܵܐ (naphshā) means 'soul' or 'self', central to the passage's discourse on inner freedom and moral choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The chariot allegory (soul as charioteer, body as chariot, senses as horses) is a Platonic and patristic commonplace, used here to illustrate the soul's governance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general allegory of the soul's control to a direct address ('Behold, you have learned...'), emphasizing personal responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the blind blocking that hides from the light of love' may be textually uncertain; the Syriac ܣܲܡܝܵܐ could mean 'blind' or 'hidden', affecting interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your enemies' (ܥܸܕܼܠܵܝܲܢ) is ambiguous: possibly demonic forces or internal vices.","The phrase 'to block unjustly' (ܠܡܸܚܣܲܡ ܥܵܘ̇ܠܵܐܝܼܬܼ) may imply a moral failure of discernment, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܕܨܸܒܼܝܵܢܲܢ ܗ̄ܘ̣ ܕܡܲܣܢܹܐ ܠܹܗ\nܠܫܘܼܦܪܵܐ ܕܢܲܦܫܲܢ ܒܲܪ ܚܹܐܪܹ̈ܐ ܀ :ܡܢܲܢ ܚܹܐܪܘܼܬܲܢ ܢܸܪܫܸܐ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܠܝܵܗܹ̇ܒܼ ܚܸܟܼ̈ܡܵܬܼܵܐ. :ܕܚܹܐܪܘܼܬܲܢ ܗ̄ܝ̣ ܡܸܬܼܪܲܢܝܵܐ\nܠܡܸܣܥܲܪ ܫܲܦܝܼܪ ܐܵܘ ܕܲܣܢܹܐ ܀ :ܬܵܘ ܡ̇ܕܹܝܢ ܢܹܐܡܲܪ ܕܝܼܢܵܐ\nܥܲܡ ܚܹܐܪܘܼܬܼܵܐ ܕܨܸܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢܲܢ. :ܘܲܢܩܲܛܪܸܓܼ ܦܵܪܘܿܫܘܼܬܲܢ\nܡ̣ܢ ܢܵܡܘܿܣܹ̈ܐ ܕܲܟܼܝܵܢܲܢ ܀ :ܢܹܐܡܲܪ ܠܵܗ̇ ܠܚܹܐܪܘܼܬܼ ܢܲܦܫܲܢ\nܕܥܲܠ ܡ̇ܢ ܚܵܣ̇ܡܲܬܼܝ ܒܲܩܢܘܿܡܹܟܼܝ. :ܘܡ̇ܢܵܐ ܣܵܩ̇ܪܲܬܿܝ ܒܝܼܫܵܐܝܼܬܼ\nܠܵܐ̄ܚܝܵܢܘܼܬܼܵܐ ܕܩܲܪ̈ܝܼܒܲܝܟܿܝ ܀ :ܡ̇ܢܵܐ ܣܵܬܼ̇ܪܲܬܿܝ ܒܸܢܝܵܢܵܐ\nܕܲܡܪܲܟܲܒܼ ܒܥܲܪ̈ܩܲܝ ܚܘܼܒܵܐ. :ܡ̇ܢܵܐ ܡܪܲܦܝܲܬܿܝ ܐܲܣܵܪܵܐ\nܕܚܲܝܨܹܗ ܪܸܡܙܵܐ ܡܫܲܝܸܢ ܟܠ ܀ :ܠܡܵܢ ܠܵܐ ܕܵܝ̇ܢܲܬܿܝ ܟܹܐܢܵܐܝܼܬܼ\nܐܲܝܟ ܕܲܦܐܹܐ ܠܦܵܪܘܿܫܘܼܬܹܟܼܝ. :ܠܡܵܢ ܠܵܐ ܡܲܟܿܣܲܬܿܝ ܠܲܩܢܘܿܡܹܟܼܝ\nܐܲܝܟ ܡ̇ܐ ܕܥܵܕܠܲܬܿܝ ܠܲܐ̄ܚܪ̈ܵܢܹܐ ܀ :ܠܡܵܢ ܠܵܐ ܚܵܙ̇ܝܲܬܼܝ ܣܲܢ̈ܝܵܬܹܟܼܝ\nܒܡܲܚܙܝܼܬܼܵܐ ܫܦܝܼܬܼܵܐ ܕܗܵܘܢܵܐ. :ܠܡܵܢ ܠܵܐ ܡ̇ܪܩܲܬܿܝ ܟܘܼܬܼܡ̇ܬܹ̈ܟܼܝ\nܒܚܘܼܒܵܐ ܡܕܲܟܸܿܐ ܟܠ ܡܘܼܡܝܼ̈ܢ ܀ :ܠܡܵܢܵܐ ܪܵܡ̇ܐ ܒܲܪܬܼ ܩܵܠܹܟܼܝ\nܟܲܪ ܬܵܒܼܥܲ݁ܬܿܝ ܠܐܲܝܢܵܐ ܕܡܲܥܘܸܠ. :ܘܚܵܪܫܲܬܿܝ ܝܲܬܿܝܼܪ ܡ̣ܢ ܚܲܪܫܵܐ\nܠܘܵܬܼ ܬܲܒܼ̈ܥܵܬܼܵܐ ܕܲܩܢܘܿܡܹܟܼܝ ܀ :ܠܡܵܢ̇ܐ ܥܵܕܼܠܲܬܿ ܚܲܣܵܡܵܐ\nܠܐܲܝܢܵܐ ܕܚܵܣܹ̇ܡ ܣܲܟܼܠܵܐܝܼܬܼ. :ܣܢܹܐ ܟܠܹܗ ܠܡܵܢ ܣܵܢܹ̇ܐ ܐܲܢ̄ܬܿ\nܠܐܲܝܢܵܐ ܕܣܵܢܹ̇ܐ ܠܲܟܼܢܵܬܹܗ ܀ :ܡܕܼܵܘܕܵܐ ܐܲܝܟܲܢ ܡܸܫܬܲܟܼܚܵܐ ܐܢ̄ܬܿ\nܠܡܲܬܼܩܵܢܘܼ ܠܐܲܝܢܵܐ ܕܲܫܓܼܝܼܫ. :ܡܠܸܐ ܡܘܼܡܹ̈ܐ ܐܲܝܟܲܢ ܒܵܥ̇ܝܬܿ\nܕܲܬܼܫܝܼܓܼ ܨܵܐܬܼܵܐ ܕܲܐ̄ܚܪ̈ܵܢܹܐ ܀ :ܕܘܼܢ ܠܲܩܢܘܿܡ̇ܟ ܩܲܕܼܡܵܝܑܬܼ\nܘܥܘܿܠ ܠܲܒܼܨܵܬܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܟ.","english":"Of free will it is that tests him to the beauty of his soul, a free man. Free will is the root, and it does not give wisdom. For free will is capable of doing good or evil. Again, then, it is said that your judgment is with the freedom of the will's choice. And the discernment of your separation is from the laws of your purity. It says to the freedom of your soul: \"Why do you begrudge my standing in your place? And why do you hate wickedly the life of your neighbors? Why do you hide the desire of the charioteer in the limbs of love? Why do you loosen the bond of his waist, a sign that disturbs all? Why do you not judge justly, as is fitting for your separation? Why do you not cover your standing, as you judge others? Why do you not see your errors in the pure mirror of the air? Why do you not wash your stains in love that cleanses all blemishes? Why do you raise your voice, as if you were pursuing the one who errs? And you are more deaf than a deaf person towards the pursuits of your standing. Why do you begrudge the one who begrudges foolishly? Do all, why do you help the one who helps his own harm? Like David, how are you found to sweeten the one who is disturbed? Full of blemishes, how do you seek to correct the ear of others? Set your standing first, and enter into the examination of your deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܹܐܪܘܼܬܲܢ","severity":"info","text":"The term 'free will' (ḥērūṯā) is central; Narsai contrasts it with wisdom, asserting it is the root of moral choice, not knowledge.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person description of free will to a direct address to the soul, marked by 'It says to the freedom of your soul'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܼܢ ܠܲܩܢܘܿܡ̇ܟ","severity":"info","text":"The phrase 'Set your standing first' echoes the ascetic principle of self-examination before judging others, reminiscent of Proverbs or Pauline exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The charioteer metaphor (soul guiding body) and the 'pure mirror of the air' reflect Platonic and Syriac ascetic traditions, common in Narsai's homilies.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The rhetorical questions ('Why do you...') parallel the style of Syriac dialogue poems and Narsai's own memre, emphasizing moral accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܕܼܵܘܕܵܐ","severity":"caution","text":"The reference to David is ambiguous: it may be a biblical exemplar or a generic figure; the text does not specify a scriptural event.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'David' is unclear—could be King David or a symbolic name.","The phrase 'the bond of his waist' may refer to a specific ascetic or liturgical practice, but is not explained."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܘܲܚܙܝܼ ܕܟܼܠܵܟ ܚܲܝܵܒܼ ܐܲܢ̄ܬܿ\nܘܲܡܡܲܫܟܲܢ ܐܲܢ̄ܬܿ ܒܲܚܛܵܗܲܝ̈ܟ ܀ :ܩܛܝܼܠ ܐܲܢ̄ܬܿ ܒܣܲܝܦܵܐ ܕܲܚܣܵܡܵܟ\nܘܠܵܐ ܪܓܼܝܼܫ ܐܲܢ̄ܬܿ ܒܵܗ̇ ܒܲܡܚܘܿܬܼܵܟ. :ܡܝܼܬܼ ܐܲܢ̄ܬܿ ܘܲܩܒܼܝܼܪ ܟܲܕܼ ܚܲܝ ܐܲܢ̄ܬܿ\nܘܠܵܐ ܡܦܵܣܲܬܿ ܒܵܗ̇ ܒܡܝܼܬܼܘܼܬܼܵܟ ܀ :ܢܲܗܝܼܪ ܕܸܠܩܵܐ ܕܪܸܥܝܵܢܵܟ\nܠܡܸܚܙܵܐ ܡܘܼܡ̈ܐ ܕܲܐ̄ܚܪ̈ܵܢܹܐ. ܘܲܣܡܹܝܬܿ ܟܠܵܟ ܥܲܡ ܟܠܵܟ\nܠܡܸܒܼܚܲܪ ܥܵܘ̣ܠܵܐ ܕܲܩܢܘܿܡ̇ܟ ܀ :ܥܪܝܼܡ ܐܲܢ̄ܬܿ ܒܲܕܼܡܘܼܬܼ ܣܹܘܦܲܣܛܵܐ\nܠܪܹܫܵܢܵܐ ܕܲܟܼܢܵܘܵܬܼܵܟ. ܘܗܸܕܼܝܘܿܛ ܐܲܢ̄ܬܿ ܡ̣ܢ ܗܸܕܼܝܘܿܛܹ̈ܐ:\nܠܲܡܩܲܛܪܵܓܼܘܼ ܣܲܢ̈ܝܵܬܼܵܟ ܀ :ܣܢܹܐܓܼܪܵܐ ܐܢ̄ܬܿ ܕܲܚܠܵܦ ܟܹܐܢܘܼܬܼܵܐ\nܡ̇ܐ ܕܡܲܟܿܣܲܬܿ ܟܲܕܵܒܼܵܐܝܼܬܼ. :ܘܥܵܠܘܿܒܼܵܐ ܐܢ̄ܬܿ ܡ̇ܐ ܕܡܸܬܿܬܲܒܼܥܲܬܼ\nܥܒܼܵܪ ܦܘܼܩܕܵܢܵܐ ܕܣܲܟܼܠܘܼܬܼܵܟ ܀ :ܒܚܘܼܬܼܪܵܐ ܡܚܲܝܒܲܬܿ ܠܲܐ̄ܚܪ̈ܵܢܹܐ\nܘܲܒܼܓܼܘܼܡܕܵܐ ܡܙܲܟܹܿܝܬܿ ܢܲܦܫܵܟ. :ܘܟܲܕܵܒܼܵܐܝܼܬܼ ܡܲܦܸܩ ܐܲܢ̄ܬܿ\nܓܙܵܪ ܕܝܼܢܵܐ ܥܠܲܝܟ ܘܥܲܠ ܚܲܒܼܪܲܝܟ ܀ :ܠܲܝܬܿ ܟܹܐܢܘܼܬܼܵܐ ܒܒܼܘܼܚܪܵܢܵܟ\nܚܲܣܵܡܵܐ ܫܠܝܼ ܠܵܐ ܬܲܟܸܿܣ. :ܠܵܐ ܓܹܝܪ ܝܵܠܹ̇ܐ ܠܹܗ ܠܲܡܕܼܵܢ\nܠܐܲܝܢܵܐ ܕܲܢܟܼܝܼܠ ܘܲܡܥܲܩܲܡ ܀ :ܡ̇ܢ ܐܲܩܝܼܡܵܟ ܕܲܝܢܵܐ\nܥܵܘ̇ܠܵܐ ܕܥܵܘܵܠ ܟܠܹܗ. :ܐܲܢ̄ܬܿ ܟܲܕܵܒܼܵܐ ܐܢ̄ܬܿ ܡ̣ܢ ܕܲܗܘܲܝܬܼ\nܘܠܵܐ ܚܙ̣ܐ ܠܵܟ ܬܪܲܥ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܐܸܣܟܹܿܝܡ ܪܵܚܹ̇ܡ ܟܹܐܢܘܼܬܼܵܐ\nܡܥܲܛܲܦ ܟܠܫܵܥ ܚܲܣܵܡܵܐ. :ܘܒܲܛܢܵܢܵܐ ܕܲܚܠܵܦ ܩܘܼܫܬܵܐ\nܡܓܲܪܸܓܼ ܠܵܗ̇ ܠܡܲܪܝܼܪܘܼܬܹܗ ܀ :ܚܵ̇ܣܹܡ ܒܐܲܝܢܵܐ ܕܲܡܝܲܬܲܪ\nܕܥܲܠ ܡ̇ܢ ܢܲܩܝܼܦ ܠܲܫܪܵܪܵܐ. :ܘܣܵܢܹ̇ܐ ܬܘܼܒܼ ܠܐܲܝܢܵܐ ܕܒܲܨܝܼܪ\nܒܐܸܣܟܹܿܝܡ ܪܵܚܹܡ ܙܲܗܝܘܼܬܼܵܐ ܀ :ܛܠܹ̇ܢ ܒܐܲܝܢܵܐ ܕܲܡܕܲܪܲܫ\nܒܥܸܢܝܵܢܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ.","english":"And see that you are wholly guilty,  \nand you are convicted by your sins. You are slain by the sword of your envy,  \nand you are not aware of your own wound. You are dead and buried while you are alive,  \nand you do not feel your own death. The lamp of your mind is awake  \nto see the faults of others, and you have set yourself entirely  \nto choose the iniquity of your own nature. You are cunning in the likeness of a sophist  \nfor the wickedness of your deeds, and you are a layman among laymen  \nfor the condemnation of your errors. You are a liar instead of truth,  \nwhen you deny deceitfully. And you are a transgressor when you are found  \nto have violated the command of your foolishness. With arrogance you condemn others,  \nand with hypocrisy you justify yourself. And deceitfully you pronounce  \na judgment of knowledge upon yourself and your companions. There is no truth in your choice;  \nlet your envy cease, do not deny. For it does not befit the mind  \nto know which is consumed and which afflicts. From your establishment as judge,  \nthe iniquity of all iniquity. You are a liar from the time you were,  \nand you have not seen the door of truth. A lover of truth in appearance,  \never cloaking envy. And by perversion instead of truth,  \nhe stirs up his bitterness. He envies the one who is better,  \nwho is attached to the truth. And he also helps the one who is inferior,  \nin the guise of a lover of zeal. He strives in the one who is contentious,  \nby the twisting of words of the spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܹܘܦܲܣܛܵܐ","severity":"info","text":"The Greek loanword sophistēs (σοφιστής) appears here as ܣܹܘܦܲܣܛܵܐ, denoting a cunning or deceptive arguer, consistent with Narsai’s polemic against false reasoning.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The Greek loanword skhēma (σχῆμα) appears as ܐܸܣܟܹܿܝܡ, meaning 'outward form' or 'guise', used here to contrast appearance with reality in moral critique.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage’s repeated contrast between inner corruption and outward piety reflects Narsai’s ascetic homiletic tradition, common in Syriac Lenten sermons.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical accusations (e.g., 'you are dead and buried while alive'), building a rhetorical indictment of hypocrisy.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the 'lamp of the mind' (ܢܲܗܝܼܪ ܕܸܠܩܵܐ ܕܪܸܥܝܵܢܵܟ) parallels Syriac wisdom traditions, e.g., in the Book of Proverbs, where the lamp symbolizes moral insight.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text shows minor orthographic variation (e.g., ܐܲܢ̄ܬܿ for ܐܲܢܬ) but no significant corruption; the English draft is a faithful rendering.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܲܦܸܩ ܓܙܵܪ ܕܝܼܢܵܐ could be read as 'pronounces a judgment of knowledge' or 'issues a decree of knowledge'; the English draft takes the former.","The referent of 'he' in the final lines (e.g., 'he stirs up his bitterness') is ambiguous, possibly the hypocrite or a generic figure; the English draft treats it as the same subject."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܘܣܵܩܲ݁ܪ ܕܠܵܐ ܗܵܪܹܓܼ\nܐܲܝܟ ܝܵܨܹ̇ܦ ܥܲܠ ܝܘܼܠܦܵܢܵܐ ܀ :ܡܨܲܚܸܐ ܠܐܲܝܢܵܐ ܕܲܡܝܲܩܲܪ\nܕܥܲܠ ܡ̇ܢ ܠܲܡ ܡܲܣܓܸܿܐ ܫܵܦܲ݁ܪ. :ܘܲܡܨܲܥܲܪ ܠܐܲܝܢܵܐ ܕܫܵܐܹ̇ܛ\nܕܠܵܐ ܠܲܡ ܝܵ̇ܕܲܥ ܕܲܢܝܲܩܲܪ ܀ :ܒܪ̈ܲܒܵܢܹܐ ܡܘܼܡܹ̈ܐ ܣܵܐܹ̇ܡ\nܘܲܠܬܲܠܡܝܼ̈ܕܹ̈ܐ ܨܘܿܚ̈ܝܵܬܼܵܐ. :ܕܗܵܐ ܠܲܡ ܕܵܘܕܘܼܗܝ ܠܟܼܠ ܡܸܕܸܿܡ\nܕܚܲܕ ܪܵܚܡ̇ܝܼܢ ܘܲܐ̄ܚܪܹܝܢ ܣܵܢܹ̇ܝܢ ܀ :ܫܪ̣ܵܘ ܐܸܢܘܿܢ ܠܲܡ ܠܐܸܣܛܘܼܟܼܣܹ̈ܐ\nܕܲܡܩܲܪܒܼܝܼܢ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ. :ܘܠܵܐ ܚܵܢܹ̇ܝܢ ܕܘܼܒܵܪ̈ܲܝܗܘܿܢ\nܠܘܵܬܼ ܢܝܼܫܵܐ ܕܲܬܼܪܝܼܨܘܼܬܼܵܐ ܀ :ܒܗܵܠܹܝܢ ܐܸܣܟܸܿܡܹ̈ܐ ܡܲܛܥܸܐ\nܚܲܣܵܡܵܐ ܠܘܵܬܼ ܟܠ ܬܸܓܼܡܝܼ̈ܢ. :ܘܫܵܓܹ̇ܫ ܩܘܼܛܢܵܐ ܘܪܹܫܵܢܵܐ\nܠܦܵܩ̈ܘܿܕܹܐ ܘܡܸܫܬܲܡܥܵܢܹ̈ܐ ܀ :ܠܲܝܬܿ ܐܲܬܼܪܵܐ ܕܠܵܐ ܦܪܝܼܣܝܼܢ ܠܹܗ\nܠܚܲܣܵܡܵܐ ܢܸܫ̈ܒܹܿܐ ܕܥܵܘ̣ܠܵܐ. :ܠܲܝܬܿ ܕܘܼܟܿܬܼܵܐ ܕܠܵܐ ܛܡܝܼܪܝܼܢ ܠܹܗ\nܦܲܚܹ̈ܐ ܢܟܼܝܼܠܹ̈ܐ ܕܨܸܢ̈ܥܵܬܼܵܐ ܀ :ܠܲܝܬܼ ܥܲܡܵܐ ܕܠܵܐ ܡܫܲܥܒܲܕܼ ܠܹܗ\nܒܢܝܼܪܵܐ ܨܢܝܼܥܵܐ ܕܦܘܼܠܚܵܢܹܗ. :ܠܲܝܬܿ ܡܲܠܟܿܘܼܬܼܵܐ ܕܠܵܐ ܛܥܝܼܢܵܐ\nܢܝܼܫܵܐ ܢܟܼܝܼܠܵܐ ܕܣܲܢܝܘܼܬܹܗ ܀ :ܒܝܲܡܵܐ ܘܚܲܒܼܫܵܐ ܪܲܡܝܵܐ ܠܹܗ\nܡܨܝܼܕܿܬܵܐ ܙܩܝܼܪܲܬܼ ܒܲܟܼܡܹܐܢܹ̈ܐ. :ܘܥܲܠ ܛܘܼܪܹ̈ܐ ܘܥܲܠ ܪ̈ܵܡ̇ܬܼܵܐ\nܡܬܼܝܼܚܝܼܢ ܚܲܒܼܠܹ̈ܝܗ̇ ܐܲܪ݁ܝܼܟܹܐ ܀ :ܥܲܡ ܥܲܬܿܝܼܪܹ̈ܐ ܘܡܸܣܟܹܿܢܹ̈ܐ\nܪܡܸܐ ܠܹܗ ܡܠܘܿܐܵܐ ܕܬܹܐܓܼܘܼܪܬܵܐ܀ :ܟܲܕܼ ܥܵܐ̇ܠܝܼܢ ܠܹܗ ܝܘܼܬܼܪ̈ܵܢܹܐ\nܡ̣ܢ ܚܲܣܵܡܹ̈ܐ ܘܲܚܣܝܼܡܹ̈ܐ ܀ ܚܲܣܵܡܹ̈ܐ ܡܲܪܡܹܝܢ ܙܲܪܥܹܗ:\nܒܢܲܦܫܵܬܹ̈ܐ ܕܡܸܫܬܲܡܥܵܢܵܘ̈ܗܝ. :ܘܲܚܣܝܼܡܹ̈ܐ ܡ̇ܘܥܹܝܢ ܪܸܛܢܵܐ\nܒܩܵܠ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܚܲܣܵܡܹ̈ܐ ܀ :ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܐܸܬܼܦܲܪܣܝܼ\nܬܲܚܦܝܼܬܼܵܐ ܕܡܹܐܟܲܠܩܲܪܨܵܐ. :ܘܝܼܬܸܒܼ ܥܵܠܡܵܐ ܒܲܚܣܵܡܵܐ\nܐܲܝܟ ܕܲܒܼܠܸܠܝܵܐ ܥܲܡܘܼܛܵܐ ܀","english":"He shuts up the one who does not kill, as if he were zealous for doctrine. He mocks the face of the one who is honored, that he may not increase what is beautiful over him. And he disfigures the face of the one who is humble, that he may not know that he is honored. He places blemishes on the teachers and on the disciples, reproaches. For behold, he makes everything of his, that one may love and another may hate. They began to go to the elements that bring near to perfection. And they do not perceive their ways towards the foundation of truth. With these forms he leads astray, envy towards every order. And he confuses the crown and the head, the commanders and the obedient. There is no place where he has not spread the nets of iniquity, the envy. There is no place where he has not hidden the snares, the evil ones, of the passions. There is no people that he has not enslaved by the evil yoke of his service. There is no kingdom that has not gone astray from the evil foundation of its error. Into the sea and the abyss he casts the narrow net woven with wiles. And upon the mountains and the heights he spreads out its long ropes. With the rich and the poor he casts the fullness of merchandise. When the excesses enter with the envious and the envied. The envious cast his seed into the souls of his obedient ones. And the envied raise up a clamor with the voice of the reproaches of the envious. Over all and in all the calumny of the slanderer has spread. And the world sits in envy, as in a deep darkness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥassāmā (envy) is a key thematic word in this passage, appearing repeatedly as the personified force of envy that corrupts all orders of society.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܕ","severity":"info","text":"The phrase 'he makes everything of his, that one may love and another may hate' echoes the biblical figure of David (ܕܵܘܕ) and the discord sown by envy, possibly alluding to narratives of court intrigue.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܘܼܟܼܣܹ̈ܐ","severity":"info","text":"The term 'elements' (ܐܸܣܛܘܼܟܼܣܹ̈ܐ) reflects the Stoic-influenced cosmological language common in Syriac ascetical literature, where the elements are seen as steps toward perfection.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܲܝܬܿ ܐܲܬܼܪܵܐ ... ܠܲܝܬܿ ܕܘܼܟܿܬܼܵܐ ... ܠܲܝܬܼ ܥܲܡܵܐ ... ܠܲܝܬܿ ܡܲܠܟܿܘܼܬܼܵܐ","severity":"info","text":"The passage employs a fourfold anaphora of 'there is no place/people/kingdom' to emphasize the universal reach of envy, a rhetorical device typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܣܵܡܹ̈ܐ ܘܲܚܣܝܼܡܹ̈ܐ","severity":"info","text":"The pairing of 'the envious' and 'the envied' (ܚܲܣܵܡܹ̈ܐ ܘܲܚܣܝܼܡܹ̈ܐ) creates a binary opposition that structures the social dynamics of envy, a motif found in other Syriac moral treatises.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܨܲܚܸܐ ܠܐܲܝܢܵܐ","severity":"caution","text":"The phrase 'he mocks the face' (ܡܨܲܚܸܐ ܠܐܲܝܢܵܐ) is ambiguous: the verb could also mean 'he makes white' or 'he cleanses,' but the context of envy and disfigurement supports the sense of mockery or humiliation.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ܡܨܲܚܸܐ (mṣaḥḥē) may be read as 'mocks' or 'whitens'; the context of disfigurement favors the former. The phrase 'he shuts up the one who does not kill' (ܘܣܵܩܲܪ ܕܠܵܐ ܗܵܪܹܓ) is obscure; it may refer to suppressing those who refuse to commit violence, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܚܫܸܟ̣ ܢܘܼܗܪܵܐ ܕܙܲܕܲܝܼܩܘܼܬܼܵܐ\nܒܲܚܣܵܡܵܐ ܚܸܫܟܵܐ ܕܛܘܼܥܝܼܝ. :ܘܗܸܦܟܲܬ̤ ܡܸܠܚܵܐ ܕܘܵܠܝܼܬܼܵܐ\nܒܲܛܢܵܢܵܐ ܣܲܟܼܠܵܐ ܕܥܲܛܠܹ̈ܐ ܀ :ܠܟܼܠ ܦܸܢ̈ܝܵܢ ܚ̣ܘܲܩܘ ܐܝܼܙܓܲܕܵܘ̈ܗܝ\nܕܲܡܣܲܒܿܪܘܼܢ ܥܲܠ ܡܹܐܬܼܝܼܬܹܗ. :ܘܕܲܠܚ̣ܘܼܗ̇ ܠܟܼܠܵܗ̇ ܥܵܡܲܪܬܵܐ\nܒܡܲܪܝܼܪܘܼܬܼܵܐ ܕܩܵܠܲܝ̈ܗܘܿܢ ܀ :ܠܲܝܬܿ ܐܲܬܼܪܵܐ ܕܢܸܣܬܲܬܲܪ ܒܹܗ\nܡܲܟܿܝܼܟܼܵܐ ܪܵܚܹ̇ܡ ܫܲܝܢܵܐ. :ܕܛܲܪܕܵܗ̇ ܚܣܵܡܵܐ ܠܐܵܘܝܘܼܬܼܵܐ\nܠܒܲܪ ܡ̣ܢ ܥܘܼܡܪܵܐ ܐ̄ܢܵܫܵܐ ܀ :ܐܲܝܟܵܐ ܢܸܥܡܲܪ ܡܲܚܒܼܵܢܵܐ\nܕܐܲܣܝܼܪ ܚܘܼܒܹܿܗ ܠܘܵܬܼ ܐ̄ܢܵܫܵܐ. :ܕܣܲܕܩܵܗ̇ ܛܢܵܢܵܐ ܠܫܲܘܝܘܼܬܼܵܐ\nܘܦܲܠܓܹܗ ܠܥܵܠܡܵܐ ܥܲܠ ܢܲܦܫܹܗ ܀ :ܙܥܲܪ̣ ܓܲܒܵܐ ܕܪ̈ܚܡܲܝ ܩܘܼܫܬܵܐ\nܒܲܛܪܘܼܢܘܼܬܹܗ ܕܲܚܣܵܡܵܐ. :ܘܲܡܣܲܝܥܝܼܢ ܠܹܗ ܚܲܣܵܡܹ̈ܐ\nܠܡܸܚܪܲܒܼ ܠܸܠܝܵܐ ܘܐܝܼܡܵܡܵܐ ܀ :ܠܵܐ ܕܿܡ̇ܟܿܝܼܢ ܚܲܝ̈ܠܵܘܵܬܹܗ\nܘܠܵܐ ܫܵܠ̇ܚܝܼܢ ܙܲܝܢܵܐ ܕܢܸܟܼܠܹܗ. :ܕܗܲܢܝܼ ܠܗܘܿܢ ܠܡܹܐܫܲܪ ܠܲܕܼܡ̇ܐ\nܛܵܒܼ ܡ̣ܢ ܫܸܢܬܼܵܐ ܕܲܢܝܵܚܵܐ ܀ :ܥܒ݂ܲܕܼ ܬܲܟܼܬܿܘܼܫܵܐ ܕܟܼܠ ܐܸܣܟܹ̇ܝܡ\nܥܲܡ ܟܵܗܢܹ̈ܐ ܒܕܼܵܪ̈ܝܼܢ ܕܿܪ̈ܝܼܢ. :ܘܐܸܫܲܕܼ ܕܸܡܗܘܿܢ ܕܲܚܣܲܝܵ̈ܐ\nܒܚܲܪܡܘܼܬܼܵܐ ܕܠܵܐ ܚܵܘܣܵܡܵܐ ܀ :ܚܪ݂ܲܒܼ ܠܲܢܒܲܝܹ̈ܐ ܩܲܕܼܡ̇ܝܹ̈ܐ\nܕܲܛܥܝܼܢܝܼܢ ܗ̄ܘ̣ܵܘ ܦܸܠ̈ܐܵܬܼܵܐ. :ܘܲܩ̣ܛܲܠ ܬܘܼܒܼ ܐܵܦ ܠܲܫܠܝܼܚܹ̈ܐ\nܡܲܦܩܲܝ̈ ܚܲܝܠܵܐ ܕܟܲܣ̈ܝܵܬܼܵܐ ܀ :ܣܥ̣ܵܐ ܘܲܣܠܸܩ ܠܥܸܠ ܡ̣ܢ ܐ̄ܢܵܫܵܐ\nܠܘܵܬܼ ܥܸܠܬܼܵܐ ܕܦܘܼܪܩܵܢ ܐ̄ܢܵܫܵܐ. :ܘܐܲܫ̣ܕܵܗ̇ ܠܡܸܪܬܹܗ ܩܵܛܘܿܠܵܐ\nܥܲܠ ܫܲܝܢܵܐ ܕܫܲܝܸܢ ܟܠܵܐ ܀ :ܐܘܿ ܚܣܵܡܵܐ ܟܲܠܒܵܐ ܦܲܩܪܵܐ\nܕܢܵ݁ܒܲܚ ܠܸܠܝܵܐ ܘܐܝܼܡܵܡܵܐ. :ܘܲܡܢܲܟܸܿܬܼ ܟܠܵܐ ܦܘܼܪܫܵܢܵܐ\nܠܒܲܝܬܵܝܹ̈ܐ ܘܲܠܢܘܼܟܼܪ̈ܵܝܹܐ ܀ :ܐܘܿ ܛܪܘܼܢܵܐ ܕܠܵܐ ܡܸܬܼܟܲܚܲܕܼ\nܠܡܹܐܫܲܕܼ ܠܲܕܼܡ̇ܐ ܙܲܟܵܝܵܐ.","english":"He darkens the light of righteousness\nwith the dark envy of error. And he turns the salt of virtue\ninto the foolish taste of injustice. To all his messengers he gave commands\nto announce concerning his coming. And he filled the whole world\nwith the bitterness of their voices. There is no place where he can hide,\nthe humble lover of peace. For envy drives harmony\nout of the human dwelling. Wherever the lover dwells,\nbound by his love for humanity, there foolishness makes equality just\nand divides the world against itself. The side of the friends of truth is diminished\nby the insolence of envy. And the envious help him\nto destroy night and day. His forces do not sleep,\nnor does the armor of his wickedness grow slack. For they are prepared to shed blood,\nbetter than the hour of slaughter. He made a mockery of every order\nwith priests in their generations. And he shed the blood of the envious\nin a curse without end. He destroyed the first prophets\nwho had been deceived by wonders. And he also killed the apostles,\nthe expounders of the power of the mysteries. He strove and ascended above humanity\nto the cause of human salvation. And the murderer poured out his poison\nupon the peace that pacifies all. O envy, ravenous dog\nthat barks night and day, and diminishes all distinction\nfor householders and for strangers. O insolence that cannot be restrained\nfrom shedding innocent blood.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The passage personifies envy (ḥsāmā) as an active, destructive force that darkens righteousness, drives out harmony, and incites violence, consistent with Narsai's homiletic rhetoric.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܲܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The term zaddīqūtā (righteousness) is a key ethical concept in Syriac ascetic literature, often contrasted with envy and error.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܲܫܠܝܼܚܹ̈ܐ","severity":"info","text":"The reference to the destruction of 'the first prophets' and 'the apostles' echoes biblical narratives of persecution, possibly alluding to Old Testament prophets and New Testament apostolic martyrdoms.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"Envy (ḥsāmā) is a frequent theme in Syriac monastic and homiletic literature, often personified as a demonic force opposing spiritual progress.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of antithetical parallelism: envy darkens light, turns salt to foolishness, and drives out harmony, building to a climactic apostrophe ('O envy, ravenous dog').","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܛܘܼܥܝܼܝ (ṭūʿyay) is ambiguous: it could mean 'error' or 'wandering', both fitting the context of moral deviation."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":":ܐܘܿ ܩܵܛܘܿܠܵܐ ܕܠܵܐ ܣܵܒܲ݁ܪ\nܒܲܫ̈ܠܲܕܹܿܐ ܕܡܲܪܡܸܐ ܟܠܢܵܫ ܀ :ܐܘܿ ܐܸܣܦܸܣ ܚܲܪܡܵܢܘܼܬܼܵܐ\nܕܠܵܐ ܨܵܝ̇ܬܼܵܐ ܠܩܵܠ ܐܵܫܘܿܦܹ̈ܐ. :ܘܠܵܐ ܢܵܦ̇ܠܝܼܢ ܩܵܠܹ̈ܐ ܕܚܘܼܒܵܐ\nܒܡܲܫܡܲܥܬܼܵܐ ܕܡܲܪܝܼܪܘܼܬܼܵܗ̇ ܀ :ܐܘܿ ܬܲܢܝܼܢܵܐ ܩܵܛ̇ܘܿܠܵܐ\nܕܪܲܒܿܝܼܥ ܒܲܬܼܗܘܿܡ̇ܐ ܕܝܲܨܪܵܐ. :ܘܕܼܵܠܲܚ̇ ܟܠܫܵܥ ܚܘܼܫ̇ܒܹ̈ܐ\nܒܡܲܪܝܼܪܘܼܬܼܵܐ ܕܗܘܼܦܵܟܼܵܘ̈ܗܝ ܀ :ܐܘܿ ܥܵܠܘܿܒܼܵܐ ܕܠܵܐ ܣܵܒ̇ܲܥ\nܐܘܿ ܝܲܥܢܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܸܐ. :ܕܣܸܒܼܟܲܬ̤ ܘܲܡܛܵܬ̤ ܚܲܪܡܘܼܬܹܗ\nܥܕܲܡ̇ܐ ܠܥܸܠܲܬܼ ܛܵܒܼܵܬܹ̈ܐ ܀ :ܛܪ݂ܲܕܼ ܠܐܕܼܵܡ ܡ̣ܢ ܝܵܪܬܿܘܼܬܼܗ\nܘܲܩ̣ܛܲܠ ܠܗܵܒܹܝܠ ܕܐܸܙܕܲܕܲܩ. :ܣܥ̣ܵܐ ܠܝܲܥܩܘܿܒܼ ܥܲܠ ܕܐܸܬܼܡܲܟܲܟ\nܘܲܠܝܵܘܣܸܦ ܥܲܠ ܕܐܸܬܼܚܲܟܲܡ ܀ :ܚܣ݂ܲܡ ܒܐܝܼܘܿܒܼ ܕܲܚܙܵܝܗܝ ܕܝܼܪܸܒܼ\nܒܥܘܼܬܼܪܵܐ ܕܦܲܓܼܪܵܐ ܘܲܕܼܢܲܦܫܵܐ. :ܘܣܲܩ̣ܪܹܗ ܠܡܘܼܫܹܐ ܕܐܸܬܼܟܲܢܝܼ\nܐܲܠܵܗܵܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ ܀ :ܘܡ̇ܢܵܐ ܬܵܢܹ̇ܐ ܐ̄ܢܵܐ ܪܘܼܓܼܙܹܗ\nܕܠܘܼܩܒܲܠ ܥܒܼܵܕܹ̈ܐ ܕܐܸܙܕܲܕܲܩܘ. :ܕܲܥܕܲܡ ܠܡܵܪܵܐ ܕܥܲܒܼ̈ܕܹܿܐ\nܣܥ̣ܵܐ ܘܲܣܠܸܩ ܒܲܛܪܘܼܢܘܼܬܼܵܐ ܀ :ܒܲܝܗܘܼܕܵܐ ܓ̣ܡܲܪ ܨܼܒܼܝܵܢܹܗ\nܚܣܵܡܵܐ ܒܥܸܠܲܬܼ ܦܘܼܪܩܵܢܲܢ. :ܟܲܕܼ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܡܲܪܵܚܵܐ\nܕܦܵܣܹ̇ܩ ܠܵܗ̇ ܠܥܸܠܲܬܼ ܚܲܝܲܝ̈ܢ ܀ :ܡܟܵܐ ܢܲܠܸܦ ܚܲܪܡ̇ܢܘܼܬܹܗ\nܕܚܣܵܡܵܐ ܣܵܢܹ̇ܐ ܠܐ̄ܢܵܫܵܐ. :ܕܲܟܼܡܵܐ ܓܠܝܼܙܵܐ ܒܝܼܫܘܼܬܹܗ\nܡ̣ܢ ܪ̈ܲܚܡܹܐ ܘܡ̣ܢ ܚܵܘܣܵܢܵܐ ܀ :ܠܲܝܬܼ ܠܹܗ ܥܸܠܬܼܵܐ ܠܲܢܟܼܝܼܠܵܐ\nܕܥܲܠ ܡ̇ܢ ܣܵܢܹ̇ܐ ܠܫܲܦܝܼܪܹ̈ܐ. :ܗܘ̤ܝܘܼ ܥܸܠܬܼܵܐ ܕܲܩܢܘܿܡܹܗ\nܘܲܒܼܢܸܟܼܠܵܐ ܡܪܲܟܸܿܒ̣ ܥܸܠܠܹ̈ܐ ܀ :ܘܐܸܢ ܨܹܝܕ ܥܲܒܼ̈ܕܹܿܐ ܐܝܼܬܼ ܥܸܠܬܐ\nܕܟܼܠܹܗ ܟܝܵܢܵܐ ܚܲܝܵܒܼܵܐ ܗ̄ܘ̣. :ܨܹܝܕܼ ܐܲܝܢܵܐ ܕܲܕܼܟܸܐ ܘܩܲܕܲܝܼܫ\nܐܲܝܕܼܵܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܲܫܟܼܝܼܚܵܐ ܀","english":"O the murderer who does not hope in the skins that he casts upon every man. O the wrath of the curse that does not listen to the voice of the mourners. And it does not turn aside the sounds of love at the proclamation of its bitterness. O the deadly serpent that lies coiled in the abyss of nature. And it constantly stirs up thoughts in the bitterness of its perversions. O the insatiable oppressor, O the sea that cannot be filled. For the curse of his wrath has spread and reached even to the cause of good things. He drove Adam from his inheritance and killed the righteous Abel. He deceived Jacob because he was humble, and Joseph because he was wise. He envied Job when he saw him growing in the wealth of body and soul. And he stoned Moses because he was honored by God in the midst of the earth. And when will the man come who can withstand his wrath against the works of the righteous? For he has persecuted and risen up in arrogance against the Lord of creation. In Judah he fulfilled his will, completing it at the cause of salvation. When he thought he was triumphant, that he would cut off the cause of life. From then on his cursed wrath learned that completion persecutes man. For how much is hidden in his wickedness from mercy and from compassion? There is no cause for the wicked one that he persecutes the beautiful ones. He himself is the cause of his own standing, and in everything he composes causes. And if there is a cause for the servants, the whole nature is guilty. But for the one who is pure and holy, what cause can be found?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥarmāṯūṯā (curse, excommunication) is used repeatedly in this passage to personify the force of envy and wrath. It carries both a legal-ecclesiastical sense (anathema) and a cosmic sense of a destructive principle.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam, Abel, Jacob, Joseph, Job, Moses, Judah","severity":"info","text":"The passage lists biblical figures (Adam, Abel, Jacob, Joseph, Job, Moses, Judah) as victims of the curse's persecution. This is a rhetorical catalogue of exempla from Genesis and Exodus, common in Syriac homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judah ... cause of salvation","severity":"info","text":"The reference to Judah and the 'cause of salvation' likely alludes to the betrayal of Christ by Judas Iscariot, a typological reading common in Syriac patristic literature. The curse's 'fulfillment' in Judah points to the passion narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"O the murderer ... O the wrath ... O the deadly serpent ... O the insatiable oppressor","severity":"info","text":"The passage opens with a series of apostrophes (exclamatory 'O' clauses) that personify the curse as a murderer, serpent, and oppressor. This rhetorical device builds a cumulative portrait of evil before shifting to narrative exempla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡ̇ܢܵܐ ܬܵܢܹ̇ܐ ܐ̄ܢܵܐ ܪܘܼܓܼܙܹܗ","severity":"caution","text":"The phrase 'when will the man come who can withstand his wrath' is ambiguous: it may be a rhetorical question implying no such man exists, or an eschatological expectation. The Syriac leaves the temporal reference open.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' who can withstand the curse's wrath is not specified; it may be a messianic figure or a generic righteous person.","The phrase 'cause of salvation' in connection with Judah could refer to Judas Iscariot or to the tribe of Judah; the context favors the former."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܘܐܸܢ ܚܲܝܵܒܹ̈ܐ ܗܘ̤ܵܘ ܥܸܠܬܼܵܐ\nܠܲܚ̈ܕܼܵܕܹܐ ܐܲܝܟ ܚܲܝܵܒܹ̈ܐ. :ܙܲܟܵܝܵܐ ܡ̇ܢ ܐܲܣܟܸܿܠ ܒܵܟ\nܕܐܸܫܲܕܿܬܵܝܗܝ ܠܲܕܼܡܹܗ ܡܲܓܵܢ ܀ :ܗܵܐ ܐܸܬܼܚܵܘܝܲܬ̤ ܒܲܥܒܼܵܕܼܵܐ\nܕܡܲܓܵܢ ܣܵܢ̇ܝܬܿ ܠܲܫ̈ܦܲܝܵܐ. :ܘܲܒܼܥܸܠܬܼܵܐ ܘܲܕܼܠܵܐ ܥܸܠܬܼܵܐ\nܐܸܫܲܕܲܬܿ ܠܲܕܼܡ̇ܟ ܥܲܠ ܐ̄ܢܵܫܵܐ ܀ :ܠܵܘ ܠܛܵܒܹ̈ܐ ܣܵܢܹ̇ܝܬܿ ܒܲܠܚܘܿܕ\nܐܘܿ ܚܣܵܡܵܐ ܣܵܢ̇ܐܐ ܕܐ̄ܢܵܫܵܐ. :ܕܲܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܐܲܟܼܚ̄ܕܼ\nܕܠܝܼܚܵܐ ܡܸܪܬܼܵܟ ܫܲܘܝܵܐܝܼܬܼ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܝܵܕܼܘܿܥܹ̈ܐ ܒܲܠܚܘܿܕܼ\nܕܵܒܹ̇ܨ ܥܘܼܩܣܵܐ ܕܲܡܚܘܿܬܼܵܟ. :ܕܗܵܐ ܒܚܲܟܿܝܼܡܹ̈ܐ ܘܲܒܼܣܲܟܼܠܹ̈ܐ\nܫܘܼ̈ܡ̇ܬܼܵܐ ܕܢܸܟܼܠܵܟ ܣܝܼ̈ܡܵܢ ܀ :ܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ ܘܥܵܘܵܠܹ̈ܐ\nܡܬܲܚ̣ܬܵܗ̇ ܠܩܸܫܬܵܟ ܙܹܐܦܵܢܵܐ. :ܘܡ̇ܚܹ̇ܝܬܿ ܟܠܗܘܿܢ ܗܲܕܵܡܹ̈ܐ\nܒܓܹܐܪ̈ܐ ܫܢܝܼܢܹ̈ܐ ܕܲܛܢܵܢܵܟ ܀ :ܒܟܼܠܹܗ ܓܘܼܫܡܵܐ ܕܐ̄ܢܵܫܘܼܬܼܵܐ\nܦܸܪܚܲܬ̤ ܡܸܪܬܼܵܐ ܕܒܼܝܼܫܘܼܬܼܵܟ. :ܘܠܲܝܬܿ ܗܲܕܵܡ̇ܐ ܫܲܪܝܼܪܵܐ\nܕܠܵܐ ܡܒܲܣܒܲܣ ܡ̣ܢ ܢܘܼܟܼ̈ܬܵܬܼܵܟ ܀ :ܐܘܿ ܟܡܵܐ ܒܝܼܫܵܐ ܒܝܼܫܼܬܼܵܟ\nܚܣܵܡܵܐ ܒܝܼܫܵܐ ܘܣܵܩ̇ܘܿܪܵܐ. :ܘܠܲܝܬܿ ܒܝܼܫܵܐ ܕܒܼܝܼܫ ܐܲܟܼܘܵܬܼܵܟ\nܘܐܸܢܗܘ̤ ܕܐܝܼܬܼ ܬܲܠܡܝܼܕܼܵܟ ܗ̄ܘ̣ ܀ :ܐܘܿ ܟܡܵܐ ܦܬܼܝܼܠܵܐ ܢܟܼܝܼܠܘܼܬܼܵܟ\nܘܠܲܝܬܼ ܦܸܚܡܵܐ ܠܨܲܢܥܘܼܬܼܵܟ. :ܘܐܸܢ ܐܝܼܬܼ ܕܲܨܢܝܼܥ ܘܲܡܕܲܪܲܡ\nܒܦܘܼܪ̈ܣܹܐ ܕܢܸܟܼܠܵܟ ܐܸܬܼܗܲܓܿܝܼ ܀ :ܠܵܐ ܣܵܦܹ̇ܩ ܦܘܼܡܵܐ ܕܢܸܬܼܢܸܐ\nܕܒܲܟܼܡܵܐ ܦܘܼܪ̈ܣܝܼܢ ܡܲܛܥܸܐ ܐܲܢ̄ܬܿ. :ܘܠܵܐ ܗܵܘܢܵܐ ܡܨܸܐ ܕܲܢܟܲܢܸܫ\nܫܟܼܝܼ̈ܚܵܬܼܵܐ ܕܡ̇ܘܠܸܕܼ ܢܸܟܼܠܵܟ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܝܵ̇ܕܲܥ ܕܲܢܦܲܪܣܹܝܟ\nܘܢܸܓܼܠܸܐ ܡܘܼܡܹ̈ܐ ܕܣܲܢ̈ܝܵܬܼܵܟ. :ܗܵܘ̇ ܕܲܣܢ݂ܲܝܬܵܝܗܝ ܥܲܠ ܕܲܓܼܠ݂ܵܐ\nܣܬܼܝܼܪ̈ܵܬܼܵܟ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀","english":"And the guilty were the cause for one another like the guilty. The victor, what did he gain? For he shed his blood in vain. Behold, it was shown in the deed that in vain you struck the upright. And for a cause and without cause you shed your blood upon mankind. Not only for the good did you strike, O destruction that strikes mankind. For the good and the evil alike, your arrow's poison was spread equally. Not only for the known did the sting of your blow press. For behold, among the wise and the foolish the snares of your arrow are set. Against the righteous and the wicked your bow is bent beneath it. And you struck all the limbs with the scattered arrows of your arrow. Over the whole body of humanity the poison of your wickedness was scattered. And there is no sound limb that is not loosened by your arrows. O how evil is your evil, evil destruction and slanderer. And there is no evil like yours, even if he were your disciple. O how twisted is your cunning, and there is no limit to your malice. And if there is one who is wounded and shattered by the snares of your arrow, let him be silent. The mouth of the archer does not suffice to tell how many snares you set. And there is no one who can count the foundlings that your arrow produces. One knows how to spread you and reveal the blemishes of your faults. He who set them upon the deceiver, your secrets are hidden from the beholders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܲܟܵܝܵܐ","severity":"info","text":"The term 'victor' (ܙܲܟܵܝܵܐ) is ironic: the one who triumphs by shedding blood gains nothing, as the rhetorical question 'what did he gain?' (ܡ̇ܢ ܐܲܣܟܸܿܠ) implies futility.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܓܵܢ","severity":"info","text":"The Syriac ܡܲܓܵܚ (maggaḥ) means 'in vain' or 'for nothing', reinforcing the theme of pointless violence. The same term recurs in the passage to underscore the futility of the oppressor's actions.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of apostrophes to an abstract personification of evil, each introduced by 'O' (ܐܘܿ), building a cumulative indictment of its universal destructiveness.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homilies often employ vivid, repetitive rhetorical forms to dramatize moral and spiritual conflict, drawing on the Syriac poetic tradition of the madrāšâ (teaching hymn).","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܓܼܠ݂ܵܐ","severity":"caution","text":"The final clause 'your secrets are hidden from the beholders' (ܣܬܼܝܼܪ̈ܵܬܼܵܟ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ) is ambiguous: it may mean the deceiver's secrets remain concealed, or that the one who exposes them is himself hidden. The English draft opts for the former.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'victor' (ܙܲܟܵܝܵܐ) is not specified; it may refer to a generic oppressor or a specific figure in the homily's context.","The phrase 'your secrets are hidden from the beholders' (ܣܬܼܝܼܪ̈ܵܬܼܵܟ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ) allows two readings: either the deceiver's secrets are hidden from onlookers, or the one who sets the snares remains unseen."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":":ܗܘ̤ ܡܨܸ ܕܢܸܦܣܘܿܩ ܥܸܩܵܪܵܟ\nܡ̣ܢ ܐܲܪܥܵܐ ܕܚܲܝܘܼܬܼ ܢܲܦܫܲܢ. :ܘܲܢܦܲܫܲܚ ܣܵܘ̈ܟܹܿܐ ܕܦܹܐܪ̈ܲܝܟ\nܡ̣ܢ ܐܝܼܠܵܢܵܐ ܕܪܸܥܝܵܢܲܢ ܀ :ܒܚܲܠܝܘܼܬܼ ܚܘܼܒܹܿܗ ܬܸܬܼܦܲܟܲܗ\nܡܸܪܬܼܵܐ ܕܟܼܵܣܵܟ ܡܲܪܝܼܪܵܐ. :ܘܲܒܼܢܘܼܗܪܵܐ ܕܕܸܢܚܹܗ ܬܲܫܩܸܠ\nܥܲܪܦܸܠܵܐ ܕܚܲܫܵܟ ܣܲܢܝܵܐ ܀ :ܒܨܲܦܪܵܐ ܕܡܸܠܬܹܗ ܢܸܬܿܬܿܥܝܼܪܘܼܢ\nܕܲܡܪܹ̈ܐ ܕܲܛܒ݂ܲܥܘ ܒܲܛܢܵܢܵܐ. :ܘܲܢܫܲܪܘܿܢ ܒܦܘܼܠܚܵܢ ܚܘܼܒܵܐ\nܐ̄ܦܸܢ ܒܲܚܕܲܥܸܣܪܹ̈ܐ ܫܵܥܝܼ̈ܢ ܀ ܬܵܘ ܡ̇ܝܘܿܬܹ̈ܐ ܢܸܣܬܲܬܲܪܼ\nܒܚܸܣܢܹ̈ܐ ܕܚܘܼܒܵܐ ܡܲܪ̈ܝܼܪ̈ܐ. :ܕܗܵܐ ܚܣܵܡܵܐ ܐܲܝܟ ܫܲܒܵܝܵܐ\nܢܲܦܝܼܩ ܒܵܬܲܪ ܐ̄ܢܵܫܘܼܬܲܢ ܀ :ܬܵܘ ܢܸܥܪܘܿܩ ܠܐܲܬܼܪܵܐ ܕܲܠܥܸܠ\nܐܲܝܟܵܐ ܕܠܵܐ ܡܲܡܠܸܟ ܪܘܼܓܼܙܵܐ. :ܕܗܵܐ ܛܢܵܢܵܐ ܐܸܚܲܕܼ ܢܘܼܡܹܐ\nܘܠܲܒܼ݂ܟܵܗ̇ ܠܟܼܠܵܗ̇ ܥܵܡܲܪܬܵܐ ܀ :ܬܵܘ ܢܸܒܼܥܹܐ ܠܲܢ ܥܘܼܕܼܪܵܢܵܐ\nܡ̣ܢ ܪ̈ܲܚܡܹܐ ܕܚܲܢ̣ܘ ܠܲܟܼܝܵܢܲܢ. :ܕܗܵܐ ܡܲܟܸܿܟܼܬܹܗ ܠܲܟܼܝܵܢܲܢ\nܛܪܘܼܢܘܼܬܼܵܐ ܕܝܲܨܪܲܢ ܒܝܼܫܵܐ ܀ :ܢܸܬܸܠ ܐܝܼܕܼܵܐ ܠܛܲܝܒܿܘܼܬܼܵܐ\nܕܲܬܼܣܲܝܲܥ ܠܲܢ ܒܐܵܓܼܘܿܢܵܐ. :ܕܗܵܐ ܚܵܒܼ݂ ܟܠܹܗ ܒܲܪܢܵܫܵܐ\nܡ̣ܢ ܨܸܢ̈ܥܵܬܹܗ ܕܲܚܣܵܡܵܐ ܀ :ܢܦܝܼܣ ܠܲܚܢܵܢܵܐ ܚܵܐܹ̇ܝܢ ܟܠ\nܕܲܢܪܵܥܹܝܢ ܥܲܡ ܟܹܐܢܘܼܬܼܵܐ. :ܕܗܵܐ ܕܠܲܚ̣ܬܼܵܗ̇ ܒܝܼܫܘܼܬܼ ܝܲܨܪܲܢ\nܠܚܲܠܝܘܼܬܼ ܫܲܝܢܵܐ ܕܫܲܝܸܢ ܟܠ ܀ :ܝܲܨܪܲܢ ܪܲܦܝܹܗ ܠܐܲܣܵܪܵܐ\nܕܫܲܝܢܲܢ ܕܲܠܘܵܬܼ ܥܵܒܼܘܿܕܼܵܐ. :ܘܕܼܝܼܠܲܢ ܗ̄ܝܼ ܐܸܢ ܨܵܒܹ̈ܝܢܲܢ\nܕܲܢܚܲܝܸܨ ܗܵܘ̇ ܡ̇ܐ ܕܪܲܦܝܲܢ ܀ :ܝܲܨܪܲܢ ܟܲܬܿܡܲܢ ܒܲܚܛܝܼܬܼܵܐ\nܘܛܲܡܵܐܗ̇ ܠܕܲܟܼܝܘܼܬܼ ܪܸܥܝܵܢܲܢ. :ܘܐܸܢܗܘ̤ ܕܨܵܒܹ̇ܐ ܦܫܝܼܩܵܐ ܠܹܗ\nܕܲܢܕܲܟܹܿܝܢ ܒܲܬܼܘܵܬܼ ܢܲܦܫܲܢ ܀ :ܝܲܨܪܲܢ ܕܲܠܚܲܢ ܒܲܚܣܵܡܵܐ\nܘܐܲܪܡܝܼ ܗܸܪܬܼܵܐ ܒܲܝܢܵܬܲܢ.","english":"He can uproot your root from the earth of your life. And he will scatter the branches of your fruits from the tree of your thought. With the sweetness of his debt, the bitterness of your cup will be overturned. And with the light of his terror, the dark cloud of your grievous affliction will be removed. At the dawn of his word, the lambs that were submerged in error will be awakened. And they will begin the work of love, even at the eleventh hour. Come, O dead ones, be hidden in the bosoms of bitter love. For behold, a grudge like a tempest pursues your humanity. Come, flee to a high place where wrath does not rule. For behold, error has taken an oath and swallowed up the whole inhabited world. Come, seek help for yourself from the mercies that have lived for your sake. For behold, the humility of your sake has overturned the evil of your evil nature. Give a hand to grace, that it may help you in the time of need. For behold, the whole of humanity has sinned from the cries of envy. He has reconciled the debt; all who labor with righteousness will live. For behold, the evil of nature has pressed the sweetness of the peace that pacifies all. Nature has loosened the bond of your peace with the worker. And it is ours if our wills desire that which we have loosened be tightened. Nature has sealed us in sin and defiled the purity of our thought. And if he wishes, it is easy for him to purify us through the repentance of our life. Nature has laughed at envy and cast a tumult into our hearts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct address to personified destruction (previous passage) to a series of imperatives and exhortations directed at the dead or the afflicted, urging them to seek refuge in grace and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ܚܣܵܡܵܐ (ḥsāmā) is rendered 'grudge' in the English draft, but it can also mean 'envy' or 'malice.' The context of pursuit and tempest suggests a personified destructive force.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܚܕܲܥܸܣܪܹ̈ܐ ܫܵܥܝܼ̈ܢ","severity":"info","text":"The phrase 'at the eleventh hour' (ܒܲܚܕܲܥܸܣܪܹ̈ܐ ܫܵܥܝܼ̈ܢ) echoes a common biblical trope of last-minute salvation, though no specific verse is cited. It underscores the urgency of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homilies often employ dramatic personification and vivid imagery of sin and redemption, typical of the East Syriac poetic tradition. The 'bitter love' and 'sweetness of debt' reflect paradoxical ascetic themes.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel imperatives ('Come, O dead ones...', 'Come, flee...', 'Give a hand...'), each followed by a causal clause introduced by ܕܗܵܐ ('for behold'), creating a rhythmic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܲܨܪܲܢ","severity":"caution","text":"The term ܝܲܨܪܲܢ (yaṣraʿ) is translated as 'nature' but may also mean 'creation' or 'the natural order.' The ambiguity affects interpretation of the agent of sin and redemption in the final lines.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Christ, the preacher, or a personified virtue) is not explicit. The term ܝܲܨܪܲܢ (yaṣraʿ) is ambiguous between 'nature' and 'creation,' affecting the theological reading of the final verses."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":":ܘܕܼܝܼܠܹܗ ܗ̄ܝܼ ܕܲܢܫܲܝܸܢ ܠܲܢ\nܠܲܚܕܼܵܕܹ̈ܐ ܘܲܠܥܵܒܼܘܿܕܼܵܐ ܀ :ܠܹܗ ܠܝܲܨܪܲܢ ܣܸܬܿܪܹܬܼ ܐܵܦ ܐ̄ܢܵܐ\nܘܓܿܢܝܼܬܹܿܗ ܐܲܝܟ ܕܠܒܼܝܼܫܵܐ. :ܕܡܸܛܠ ܡ̇ܢ ܟܲܕܼ ܦܵܪܘܿܫܵܐ ܗ̄ܘ̣\nܥܒܼܝܼܕܼ ܚܲܪܫܵܐ ܒܚܲܕܼ ܨܸܒܼܝܵܢܹܗ ܀ :ܠܹܗܘ̣ ܟܲܢܝܼܬܼ ܒܲܫܡܵܗܹ̈ܐ\nܕܲܡܚܲܢܝܼܢ ܠܦܵܪܘܿܫܘܼܬܹܗ. :ܚܣܵܡܵܐ ܘܪܘܼܓܼܙܵܐ ܘܲܛܢܵܢܵܐ\nܦܹܐܪܹ̈ܐ ܕܝܼܠܹܗ ܐܝܼܬܿܝܗܘܿܢ ܀ :ܗܘ̤ܝܘܼ ܐܲܒܼܘܗܝ ܕܲܚܣܵܡܵܐ\nܘܲܛܢܵܢܵܐ ܝܲܠܕܵܐ ܗ̄ܘ̣ ܕܝܼܠܹܗ. :ܘܐܸܢܗܘ̤ ܕܨܵܒܹ̇ܐ ܡܸܬܼܪܲܒܹܿܝܢ\nܘܐܸܢ ܠܵܐ ܡܢܵܚ ܠܵܐ ܐܝܼܬܿܝܗܘܿܢ ܀ ܗܘ̤ܝܘܼ ܕܲܪܟܼܝܼܒܼ ܥܲܠ ܙܲܪ̈ܥܹܐ:\nܐܲܝܟ ܗܸܢܝܘܿܟܼܵܐ ܥܲܠ ܪ̈ܲܟܼܫܵܐ. :ܘܗܘ̤ ܡܲܪܗܸܛ ܪ̈ܓܼܫܹܐ ܕܠܒܲܪ\nܥܲܝܢܹ̈ܐ ܘܐܸܕܼܢܹ̈ܐ ܘܠܸܫܵܢܹ̈ܐ ܀ :ܒܪܸܡܙܹܗ ܟܕܝܼܢܝܼܢ ܓܵܘܵܝ̈ܐ\nܘܲܒܼܫܘܼܠܛܵܢܹܗ ܒܲܪ̈ܵܝܹܐ. :ܘܐܸܢ ܨܵܒܹ̇ܐ ܒܛܲܟܼܣܵܐ ܪܵܕܹܝܢ\nܘܐܸܢ ܒܵܥܹ̇ܐ ܒܲܥܪܝܼܪܵܐܝܼܬܼ ܀ :ܕܝܼܠܹܗ ܗ̄ܘ̣ ܚܹܝܠ ܚܸܟܼ̈ܡܵܬܼܵܐ\nܘܲܓܠ̣ܝܙܘܼܬܼ ܡ̣ܢ ܒܘܼܝܵܢܵܐ. :ܘܐܲܝܟܵܐ ܕܒܵܥܹ̇ܐ ܣܹܘܦܲܣܛܵܐ ܗ̄ܘ̣\nܒܼܵܬܲܪ ܩܲܠܝܼܠ ܗܸܕܼܝܘܿܛܵܐ ܀ :ܗܘ̤ ܐܲܠܦܲܢܝ ܕܐܹܡܲܪ ܥܲܡܗ\nܕܥܲܠ ܡ̇ܢܵܐ ܡܫܝܼܛ ܚܹܐܪܘܼܬܹܗ. :ܘܗܘ̤ ܓܠ̣ܵܐ ܠܝܼ ܕܕܝܼܠܹܗ ܐܸܢܹܝܢ\nܥܪܝܼܡܘܼܬܼܵܐ ܘܫܲܒܼܪܘܼܬܼ ܠܸܒܵܐ ܀ :ܗܘ̤ ܪܡ݂ܲܙ ܠܝܼ ܕܐܸܟܼܠܸܐ ܘܐܲܟܸܿܣ\nܠܙܵܘܥܹ̈ܐ ܡܫܲܡܫܲܝ̈ ܠܲܚܣܵܡܵܐ. :ܘܗܘ̤ ܚܲܦܛܲܢܝ ܕܐܸܫܕܹܿܐ ܡܸܠܹ̈ܐ\nܐܲܝܟ ܓܹܐܪܹ̈ܐ ܒܣܸܕܼܪ̈ܲܝ ܢܸܟܼܠܵܐ ܀ :ܗܘ̤ ܒܲܕܸܿܩ ܠܝܼ ܥܲܠ ܦܘܼܪܣܵܐ\nܕܲܡܪܲܟܲܒܼ ܒܲܨܢܝܼܥܘܼܬܹܗ. :ܘܚܵܘܝܲܢܝ ܦܲܚܹ̈ܐ ܩܵܛܘܿܠܹ̈ܐ\nܕܲܡܟܲܣܹܝܢ ܒܐܸܣܟܹܿܝܡ ܝܗܘܼܒܵܐ ܀ :ܠܩܵܠ ܢܸܥܡܵܬܹ̈ܐ ܐܸܬܿܬܿܥܝܼܪܹܬܼ\nܟܲܕܼ ܙܵܡܲ݁ܪ ܩܵܠܹ̈ܐ ܕܫܲܝܢܵܐ. :ܘܡܲܟܲܣܲܝ ܗ̄ܘ̣ܵܐ ܚܸܪܝܵܢܵܐ\nܠܓܼܵܘ ܡ̣ܢ ܢܲܚܬܵܐ ܕܣܸܦܘܵܬܹ̈ܗ ܀","english":"And his own is that which shakes the\ntwo together and the maker. To him, the secret of the formation, even the father,\nand its revelation as if clothed. Because when the divider is,\nhe has made a spell with one of his wills. To him, the covering of the names\nthat justify his division. Envy, wrath, and error\nare the fruits that are his. He is the father of envy,\nand error is born of him. And if he wishes to be raised,\nand if not, he does not strike, they are not. He is the one who rides upon seeds,\nlike a rider upon chariots. And he is the one who drives the senses outside,\neyes, ears, and tongues. By his wink, the inner ones are stirred,\nand by his authority, the outer ones. And if he wishes, he drives in order,\nand if he desires, in a disorderly manner. His own is the power of the wisdoms\nand the swiftness from the foundation. And wherever he wishes, he is the sophist\nafter a short while, a commoner. He taught me to say with him\nthat upon what his freedom is scattered. And he revealed to me that his own is\ncunning and simplicity of heart. He winked to me that I should restrain and arrange\nthe movements that serve envy. And he urged me to cast words\nlike arrows in the ranks of the church. He examined for me the opportunity\nthat he mounts in his hypocrisy. And he showed me deadly traps\nthat are hidden in the guise of giving. At the sound of the hymns, I awoke\nwhen the voice of the tempter sang. And the watcher was hiding\nwithin from the lower part of his lips.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܵܐ","severity":"info","text":"The term ܦܵܪܘܿܫܵܐ (pārōšā) means 'divider' or 'separator', here likely referring to the devil or a demonic figure who divides and creates discord, a common theme in Narsai's homilies.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The word ܚܣܵܡܵܐ (ḥsāmā) means 'envy' or 'malice', personified here as a fruit of the divider, aligning with the moral and spiritual vices Narsai often condemns.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܗܸܢܝܘܿܟܼܵܐ ܥܲܠ ܪ̈ܲܟܼܫܵܐ","severity":"info","text":"The simile 'like a rider upon chariots' echoes biblical imagery of chariots and riders, e.g., 2 Kings 2:11 or Psalm 20:8, but is adapted here to describe the divider's control over the senses.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܹܘܦܲܣܛܵܐ","severity":"info","text":"The Greek loanword ܣܹܘܦܲܣܛܵܐ (sōp̄astā, 'sophist') reflects the influence of Greek rhetorical and philosophical terms in Syriac literature, used here to characterize the divider as a deceptive arguer.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ̤ ܐܲܠܦܲܢܝ ... ܘܗܘ̤ ܓܠ̣ܵܐ ... ܘܗܘ̤ ܪܡ݂ܲܙ ... ܘܗܘ̤ ܚܲܦܛܲܢܝ ... ܘܗܘ̤ ܒܲܕܸܿܩ","severity":"info","text":"A series of five parallel clauses beginning with ܗܘ̤ (hū, 'he') followed by a verb of teaching or revealing, structuring the passage as a cumulative description of the divider's actions and the speaker's learning.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢ ܠܵܐ ܡܢܵܚ ܠܵܐ ܐܝܼܬܿܝܗܘܿܢ","severity":"caution","text":"The phrase 'and if not, he does not strike, they are not' is syntactically ambiguous; it may mean that if the divider does not act, the fruits (envy, etc.) do not exist, or it could be a textual corruption.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the divider' (ܦܵܪܘܿܫܵܐ) is not explicitly named; it is likely the devil or a personification of division, but could also be a specific figure in Narsai's cosmology.","The phrase 'and if not, he does not strike, they are not' is unclear; the reading taken is that the fruits of envy, wrath, and error depend on the divider's action."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":":ܫܡܲܥܬܹܿܗ ܕܲܡܫܲܚܠܸܦ ܩܵܠܹ̈ܐ\nܢܟܼܝܼܠܵܐܝܼܬܼ ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ. :ܘܡܲܣܓܸܿܐ ܡܚܲܬܼܚܸܬܼ ܫܵܡܘܿܥܵܘ̈ܗܝ\nܐܲܝܟ ܚܲܓܼܠܵܐ ܕܩܵܪܹܐ ܠܡܵܘܬܵܐ ܀ :ܚܙܹܝ̇ܬܹܗ ܕܲܦܠܸܐ ܒܐܸܣܟܹܿܡܗ\nܘܣܸܒܲܪܹܗ ܕܟܼܠܹܗ ܫܲܦܝܼܪܵܐ ܗ̄ܘ̣. :ܘܲܗܦ݂ܲܟ ܗܘ̤ ܒܹܗ ܘܲܓܼܠ̣ܵܐ ܠܝܼ\nܕܢܘܼܟܼܪܵܝ ܚܸܙܘܹܗ ܒܣܘܼܥܪ̈ܵܢܵܘܗܝ ܀ :ܐܘܿ ܝܲܨܪܵܐ ܟܡܵܐ ܚܲܟܿܝܼܡ ܐܲܢ̄ܬܿ\nܘܲܨܢܝܼܥܝܼܢ ܛܵܒܼ ܣܘܼܥܪ̈ܵܢܲܝܟ. :ܐܘܿ ܟܡܵܐ ܟܹܐܝܢ ܐܲܢ̄ܬܿ ܐܸܢ ܨܵܒܹ̇ܝܬܿ\nܕܠܵܐ ܢܵܣ̇ܒܲܬܿ ܒܐܲܦܲܝ̈ ܢܲܦܫܵܟ ܀ :ܟܠ ܦܘܼܪ̈ܣܝܼܢ ܡܸܨܛܲܢܲܥ ܐܲܢ̄ܬܿ\nܐܲܝܟܵܐ ܕܒܼܵܥ̇ܝܬܿ ܕܲܬܼܣܲܓܸܿܦ. :ܘܲܟܼܒܲܪ ܠܲܝܬܿ ܕܲܦܫܝܼܛ ܡܸܢܵܟ\nܐܸܡܲܬܼܝ ܕܨܵܒܹ̇ܝܬܿ ܕܲܬܼܥܲܕܲܪ ܀ :ܒܚܸܟܼ̈ܡܵܬܼܵܟ ܬܸܗ̇ܪܹܬܼ ܣܲܓܿܝܼ\nܘܲܒܼܫܘܼܠܛܵܢܵܐ ܕܚܹܐܪܘܼܬܼܵܟ. :ܕܲܟܼܡܵܐ ܦܫܝܼ̈ܩܵܢ ܥܲܣ̈ܩܵܬܼܵܐ\nܠܨܵܒܼܝܵܢܵܟ ܐܲܝܟܵܐ ܕܨܵܒܹ̇ܐ ܀ :ܡܸܢܵܟ ܝܵܠ̇ܦܝܼܢ ܬܲܠܡܝܼܕܹ̈ܐ\nܘܒܼܵܟ ܡܸܬܼܚܲܟܿܡܝܼܢ ܪ̈ܲܒܵܢܹܐ. :ܠܬܲܪܥܵܟ ܪܵܗܛ̇ܝܼܢ ܡܸܣܟܹܿܢܹ̈ܐ\nܘܲܠܒܹܝܬܼ ܓܲܙܵܟ ܥܲܬܼܝܼܪܹ̈ܐ ܀ :ܗܵܐ ܓܠ̣ܵܐ ܠܲܢ ܝܲܨܪܵܐ ܕܢܲܦܫܲܢ\nܕܕܝܼܠܲܢ ܐܸܢܹܝܢ ܬܲܪ̈ܬܲܝܗܹܝܢ. :ܠܡܸܪܚܲܡ ܚܘܼܒܵܐ ܕܐܲܚܝܼ ܠܲܢ\nܘܲܠܡܸܣܢܵܐ ܚܣܵܡܵܐ ܕܩܲܛܠ݂ܲܢ ܀ :ܬܵܘ ܡ̇ܕܹܝܢ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ\nܢܦܲܪܣܸܐ ܢܸܟܼܠܵܐ ܕܲܒܼܝܲܨܪܲܢ. :ܕܗܵܐ ܝܲܨܪܵܐ ܕܒܲܢ ܒܲܕܲܩ ܠܲܢ\nܕܕܼܝܼܠܲܢ ܗ̄ܘ̣ ܫܲܝܢܵܐ ܘܪܘܼܓܼܙܵܐ ܀ :ܬܵܘ ܢܹܐܡܲܪ ܠܹܗ ܟܹܐܢܵܐܝܼܬܼ\nܠܝܲܨܪܲܢ ܡ̇ܪܵܐ ܕܨܸܒܼܝܵܢܲܢ. :ܕܠܵܐ ܬܫܲܚܠܸܦ ܚܲܠܝܘܼܬܼ ܚܘܼܒܵܐ\nܠܡܲܪܝܼܪܘܼܬܼܵܐ ܕܲܚܣܵܡܵܐ ܀ :ܬܵܘ ܢܸܬܼܢܸܐ ܡ̣ܢ ܕܝܼܠܹܗ\nܘܲܢܬܲܪܓܸܿܡ ܠܹܗ ܡ̣ܢ ܣܸܦܪ̈ܵܘܗܝ. :ܕܲܚܙܝܼ ܝܲܨܪܵܐ ܠܵܐ ܬܸܕܼܠܘܿܚ\nܒܲܚܣܵܡܵܟ ܫܲܝܢܵܐ ܕܐ̄ܢܵܫܵܐ ܀","english":"The hearing of him who changes the tones, cunningly like a bird. And he increases the humiliation of his hearers, like a dancer who summons death. I saw him marvel at his form, and his hope that all of it was beautiful. And he turned within it and revealed to me the memory of his vision in his actions. O maker, how wise you are, and how fine are your works. O how good you are, if you would not take hold of your own face. Every kind of form you assume, wherever you wish to be present. And there is none simpler than you, when you wish to be adorned. In your wisdoms you have amazed many, and in the authority of your freedom. How many easy difficulties for your will, wherever it wills. From you disciples learn, and through you teachers become wise. To your door the poor run, and to your treasury the rich. Behold, it has been revealed to you, our maker, that both are ours: to love the love of our brother, and to bear the harm of our slayer. Come now, like dividers, and separate the mixture of our nature. For behold, the maker of our house has examined us, that ours is the tumult and wrath. Come now, speak to him honestly, to our maker, the lord of our will. That you not change the sweetness of love into the bitterness of envy. Come now, come from him, and interpret for him from his books. That the maker may see, and not be disturbed by your envy, the tumult of the fire.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܲܨܪܵܐ","severity":"info","text":"The Syriac term ܝܲܨܪܵܐ (yāṣrā) means 'maker' or 'creator' and here likely refers to the human faculty of imagination or the 'creative' aspect of the self, a key concept in Narsai's anthropology.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a leading theologian of the Church of the East, known for his metrical homilies (memre) that often explore the inner struggle between good and evil inclinations within the human soul.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a third-person description of a deceptive figure to a direct apostrophe to the 'maker' (yāṣrā), then returns to exhortation, marking a rhetorical turn typical of Narsai's dialogical style.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of the 'maker' changing forms and the call to 'separate the mixture of our nature' parallels Narsai's frequent theme of discerning the two inclinations (yāṣrā ṭābā and yāṣrā bīšā) within each person.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the hearing of him who changes the tones' is obscure; it may refer to a deceptive speaker or a demonic figure, but the referent is not explicitly identified in the immediate context.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him who changes the tones' is ambiguous; it may be a demonic tempter or a personification of the evil inclination.","The phrase 'like a dancer who summons death' is unusual and may reflect a specific cultural or liturgical reference not fully recoverable."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":":ܩܥ̣ܵܘ ܚܲܣܵܡܹ̈ܐ ܘܐܸܡܲܪܘ ܠܹܗ\nܠܝܲܨܪܵܐ ܕܲܒܼܗܲܕܵܡܲܝ̈ܟܿܘܿܢ. :ܕܦܘܼܫ ܝܲܨܪܵܐ ܠܵܐ ܬܵܘܩܸܕܼ ܠܲܢ\nܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܕܲܚܣܵܡܵܐ ܀ :ܬܵܢܵܘ ܠܹܗ ܬܒܲܥܬܹܗ ܕܥܲܬܼܝܼܪܵܐ\nܕܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܩܲܫܝܵܐܝܼܬܼ. :ܘܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ ܠܗܵܘ̇ ܕܲܣܢ̣ܵܝܗܝ\nܕܢܲܪܘܲܚ ܠܹܗ ܡ̣ܢ ܝܲܩܕܵܢܹܗ ܀ :ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܢܸܬܿܕܲܟܼܪܘܼܢ\nܚܲܣܵܡܹ̈ܐ ܕܣܵܢܹ̈ܝܢ ܡܲܓܵܢ. :ܕܗܵܘܬܼܵܐ ܗ̄ܝܼ ܪܲܒܿܬܼܵܐ ܕܠܵܐ ܡܲܨܝܵܐ\nܠܡܸܥܒܲܪ ܒܵܗ̇ ܠܘܵܬܼ ܐܲܒܼܪܵܗܵܡ ܀ :ܣܚܘܿܦܲܝܗܝ ܡ̇ܪܲܢ ܠܣܵܛܵܢܵܐ\nܕܕܲܠܚܹܗ ܠܓܸܢܣܲܢ ܒܲܚܣܵܡܹܗ.","english":"The envious ones cried out and said to him,\n\"O craftsman of your members, remain a craftsman, do not be kindled\nby the flame of envy.\" He came to the pursuit of the rich man,\nwho was being burned harshly. And he was looking to that one who had helped him,\nto draw him away from his burning. To that daughter of the voice, the envious ones recalled,\nwho are the magi of the envious. That she is a great one who cannot\npass through her to Abraham. Their overthrow, the Lord of the heights,\nwho disturbed the form of his face by his envy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܣܵܡܹ̈ܐ","severity":"info","text":"The term ܚܲܣܵܡܹ̈ܐ (ḥassāmē) means 'envious ones' or 'the envious'. It is a plural noun derived from the root ܚܣܡ (ḥsm), 'to envy' or 'to be jealous'. In this context, it refers to personified envious forces or individuals who oppose the spiritual aspirant.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܬ ܩܵܠܵܐ","severity":"info","text":"The phrase ܒܲܪܬ ܩܵܠܵܐ (barrat qālā) literally means 'daughter of the voice'. This is a Syriac idiom for an echo or a reverberation, but here it may be personified as a figure or a concept, possibly representing a deceptive or secondary reality.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Abraham (ܐܲܒܼܪܵܗܵܡ) is a biblical patriarch, often invoked in Syriac literature as a symbol of faith, hospitality, and the righteous dead. Here, 'pass through her to Abraham' likely refers to the soul's journey to the afterlife or to the bosom of Abraham, a common metaphor for salvation.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage concludes a narrative sequence in which the speaker describes a vision or encounter with a figure (the 'rich man') and the envious ones. The final lines shift to a third-person reference to 'the Lord of the heights' who disturbs the envious one's face, providing a resolution or judgment.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܓܵܥ","severity":"caution","text":"The word ܡܲܓܵܥ (maggāʿ) is ambiguous: it could mean 'magi' (as in the English draft) or 'sorcerers' (from Greek μάγοι). The context of 'envious ones' and 'daughter of the voice' suggests a negative connotation, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-52","label":"source edition: On Lent V","url":"https://syriaccorpus.org/52"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rich man' and 'the Lord of the heights' is not specified; they may be allegorical figures. The phrase 'daughter of the voice' is ambiguous—it could be a personification of echo or a reference to a specific tradition. The word ܡܲܓܵܥ (maggāʿ) may mean 'magi' or 'sorcerers', and its connection to the envious is unclear."],"confidence":"medium","notes":[]}]}