{"slug":"dsc-594","id":"syriac:dsc:dsc-594","title":"Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","author":"Ishoʿyahb III of Adiabene","genre":"letter","date":"7th century CE (before 659)","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":"2026-11-15T04:53:49Z","cost_usd":0.005879},"source":{"registry_id":"syriac:dsc:dsc-594","work_id":"dsc-594","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/594"},"stats":{"passages":8,"english_words":2746,"coptic_letters":0,"commentary_units":46,"commentary_kinds":7,"derived_notes":0,"ambiguities":17,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"dsc-594","abstract":"Letter 17 of Ishoʿyahb III, patriarch of the Church of the East (649–659), addresses a schism within the Monastery of Izla near Nisibis. The letter laments the community's division, employing rhetorical questions and biblical imagery (vine, tower, spiritual warrior) to underscore the loss of monastic unity and discipline. It reflects internal tensions over rule observance and possibly theological differences. Preserved in East-Syrian canonical collections, the letter served as a pastoral and disciplinary model for later monastic tradition.","historical_context":"Composed between 649 and 659, during Ishoʿyahb III's patriarchate, this letter responds to a schism at the Monastery of Izla on Mount Izla near Nisibis. Izla was a leading center of the East-Syrian monastic revival, founded by Abraham of Kashkar (d. 586). Ishoʿyahb himself had been a monk there. The letter belongs to his corpus of pastoral epistles, transmitted in East-Syrian canonical collections and later cited in monastic rule compilations. The schism likely involved disputes over the monastic rule ('the order which they had set') and possibly theological alignments within the Church of the East. The letter's rhetorical structure and scriptural allusions (e.g., vineyard metaphors) reflect Syriac homiletic tradition.","significance":"This letter is a key witness to internal discipline and authority in the 7th-century East-Syrian monasticism. It illustrates how patriarchs used epistolary rhetoric to mediate schisms and enforce communal norms. Its preservation in canonical collections shows its enduring authority as a model for monastic governance and pastoral care.","timeline":[{"date":"586","event":"Death of Abraham of Kashkar, founder of the Monastery of Izla."},{"date":"649–659","event":"Patriarchate of Ishoʿyahb III; Letter 17 composed."},{"date":"7th c.","event":"Schism at the Monastery of Izla addressed by Ishoʿyahb III."},{"date":"Medieval period","event":"Letter preserved in East-Syrian canonical collections and monastic rule compilations."}],"relations":[{"work":"Ishoʿyahb III, Letter 16","relation":"Part of the same correspondence with the Monastery of Izla.","key":"","label":null,"url":null},{"work":"Abraham of Kashkar, Rule","relation":"The 'order' referenced likely derives from this rule.","key":"","label":null,"url":null},{"work":"Dadishoʿ Qatraya, Commentary on the Rule of Abraham of Kashkar","relation":"Later commentary on Izla's monastic tradition.","key":"","label":null,"url":null},{"work":"Synodicon Orientale","relation":"Canonical collection preserving Ishoʿyahb III's letters.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Ishoʿyahb III","label":"Ishoʿyahb III","url":"https://en.wikipedia.org/wiki/Ishoyahb_III","reason":"Biographical context for the author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Ecclesiastical context."},{"key":"wikipedia:Abraham of Kashkar","label":"Abraham of Kashkar","url":"https://en.wikipedia.org/wiki/Abraham_of_Kashkar","reason":"Founder of the monastery and its rule."}],"cautions":["The exact date of the schism and letter within Ishoʿyahb III's patriarchate is uncertain.","The letter's transmission history is fragmentary; some manuscripts may be incomplete.","The identity of the 'evil rulers' mentioned is ambiguous and may refer to secular or ecclesiastical authorities."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000392,"generated":"2026-11-15T01:19:09Z"},"checks":{"work":"dsc-594","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":46,"english_words":2746,"source_letters":6941,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Ishoʿyahb III was patriarch of the Church of the East from 649 to 659. This letter belongs to his correspondence with the monastery of Izla, likely composed during his patriarchate.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The monastery of Izla, near Nisibis, was a center of the East-Syrian monastic revival. The letter addresses a schism within the community, reflecting internal disciplinary and theological tensions.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This letter is preserved in the canonical collection of Ishʿoʿyahb III’s correspondence, which was transmitted in East-Syrian manuscript tradition and later used in monastic rule collections.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft may obscure Syriac rhetorical features such as parallelism and scriptural allusion. Readers should consult the Syriac for precise argumentative structure.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"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: letter in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"ed:dsc-594":{"label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}},"segments":[{"i":1,"ref":"p1","source":"ܝܙ܀ ܕܠܘܬ ܐܚ̈ܐ ܕܒܥܘܡܪܐ ܕܐܝܙܠܐ ܕܐܪܬܕܩܘ ܡ̣ܢ ܐܚܝ̈ܗܘܢ ܘܐܒܐܫܘ ܠܗܘܢ܀ ܠܐܚ̈ܐ ܢܟ̈ܦܐ ܕܒܛܘܪܐ ܕܐܝܙܠܐ ܐܝܠܝܢ ܕܒܝܪܬܘܬܐ\nܕܐܒܘܢ ܐܒܪܗܡ ܒܬܫܡܫܬܐ ܕܪܘܚ ܡܬܚ̇ܦܛܝܢ. ܪ̈ܚܡܝ ܐܠܗܐ ܘܦܠܚ̈ܐ ܕܡܝܬܪܘܬܐ ܡܪ̈ܝ ܘܐܚ̈ܝ. ܚܒܝܒܐ ܘܕܙܘܙܝ ܘܓܪܝܓܘܪ ܘܠܘܩܐ ܘܐܪܙܝܫܘܥ\nܘܐܤܛܦܢܘܣ ܘܝܙܕܝܢ ܘܒܪܕܘܩ ܘܫܡܥܘܢ ܘܐܚ̈ܐ ܢܟ̈ܦܐ\nܕܥܡܗܘܢ. ܝܫܘܥܝܗܒ ܐܚܟܘܢ ܒܡܪܢ ܫܠܡ. ܒܤܘܓܐܐ ܕܤܒܪܐ ܕܓܠܐ ܚܫܬ ܐܝܟ ܕܡܬܚ̇ܙܝܐ\nܝܘܓܪܐ ܕܫܢܝ̈ܐ ܐܘ ܓܒܪ̈ܐ ܚܤܢ̈ܐ. ܥܠ ܕܠܬܘܟܠܢܝ\nܕܥܠܝܟܘܢ ܠܥܠ ܡ̣ܢ ܟܠܗ ܩܢ̣ܛܐ ܐܪܝܡܬܼ. ܘܠܐ\nܡܬܘܡ ܡܤ̇ܒܪ ܗܘ̇ܝܬ ܕܡܡܟ̈ܟܐ ܠܤܩܘܒ̈ܠܐ\nܕܥܪܨܝܢ. ܥܬܝܕ ܗܘ̇ܝܬ ܠܡܚܙܝܟܘܢ ܐܝܟ ܡܐ ܕܗܫܐ. ܒܗ̇ܝ ܕܡ̣ܢ ܬܚܘ̈ܝܬܐ ܤܓܝ̈ܐܬܐ ܪܕܩܐ ܗ̣ܘܬ ܠܟܘܢ\nܠܐ ܒܙܕܟܝܢܘܬܐ ܕܒܢܤܝ̈ܘܢܐ. ܐܝܠܝܢ ܕܤܛܢܐ\nܒܥܠܕܒܒܐ ܕܓܘܐ ܡܥܕ ܠܡܥ̣ܒܕ. ܗܫܐ ܕܝܢ ܡ̣ܢ ܒܬܪ\nܬܪܬܝܢ ܙܒܢ̈ܝܢ ܕܐܢܐ ܟܬܒ̇ܬ ܠܟܘܢ܆ ܐܢܬܘܢ ܕܝܢ\nܫܬܩܬܘܢ ܡ̣ܢ ܦܘܢܝ ܦܬܓܡܐ. ܡܤܬܟܠ ܗ̇ܘܝܢ ܟܐܡܬ\nܠܒܝܼܫܬܐ ܕܡܤܬܟܝܐ. ܗ̇ܝ ܕܐܝܬܝܗ̇ ܐܝܕܐ ܕܗܫܐ\nܐܫܬܡܥܬ̤ ܠܝ ܕܓܕܫܬ̤ ܠܟܘܢ ܠܡܚ̣ܫ. ܘܡܛܠ ܗܢܐ\nܟܕ ܡܝ̇ܠܠ ܐܢܐ ܡ̣ܢ ܟܐܒܐ: ܒܒ̈ܬܐ ܩܠܵܐ ܕܕܡ̈ܝܢ\nܡܬܚܫܚ ܐܢܐ. ܕܡܢ̣ܘ ܟܝ ܠܟܪܡܐ ܗܘ̇ ܪܓܝܓܐ\nܕܡܗ̇ܒܒ ܗܘ̣ܐ ܒܦܐܪ̈ܐ ܕܙܕܝܩܘܬܐ: ܟܕ ܬܪܥ ܤܝܓܐ\nܕܙܗܝܪܘܬܗ: ܡܬܬܕܝܫܢܐ ܥ̣ܒܕܗ ܠܟܠ ܪ̈ܓܠܐ\nܛܡܐ̈ܬܐ ܕܪ̈ܫܝܥܐ. ܡܢ̣ܘ ܟܝ ܠܡܓܕܠܐ ܗܘ̇ ܥܫܝܢܐ\nܕܡܚܤܢ ܗܘ̣ܐ ܒܟܠ ܐܝܟ ܕܒܚܠܵܠܐ ܕܡܛܫ̈ܝܬܐ\nܙܥ̣ܙܥ. ܘܡܟܟ ܒܐܪܥܐ ܫܘܒܤܪܐ ܕܥܘܫܢܗ. ܡܢ̣ܘ ܟܝ\nܗ̇ܘ ܕܠܤܕܪܐ ܕܩܪ̈ܒܬܢܐ ܕܪܘܚ. ܗ̇ܢܘܢ ܕܙܒܢ̈ܝܢ ܤܓܝ̈ܐܢ\nܡ̣ܢ ܚܐܦܐ ܕܫܠܝ̈ܛܢܐ ܒܢ̈ܫܐ ܙܟܘܬܐ ܕܫܪܪܐ ܐܥ̣ܕܝܼܘ. ܗܫܐ ܒܡܨܥܬ ܫܝܢܐ ܒܝܬܝܐ ܤܕܩܐ ܒܝܬܝܐ ܐܘܠܕܘ.","english":"Letter 17: To the brothers in the monastery of Izla who were separated from their brothers and became estranged from them. To the chaste brothers of Mount Izla, those who, through the service of the Spirit, are zealous in the inheritance of their father Abraham. Beloved of God and laborers of virtue, my lords and brothers. Habib, and Zuzi, and Grigor, and Luqa, and Arzishoʿ, and Istephanos, and Yizday, and Barduq, and Shimʿon, and the chaste brothers with them. Yeshuʿyahb, your brother in the Lord, sends greetings. In the abundance of manifest hope, I have now considered, as is evident, the burden of the foolish or the deficient men. Concerning the trust that I placed in you, I raised it up above with the whole company. And I never expected that the humble would oppose the adversaries of their nature. I was ready to see you as now. In that, through many signs, a separation occurred for you, not through the innocence of the simple, whom the internal enemy, the adversary, was able to affect. Now then, after the two occasions on which I wrote to you, you yourselves remained silent from a response of word. It is understood that you are concealing the evil thought that is suspected, which is the hand that now, I have heard, has befallen you to feel. And because of this, while I speak with pain, I am stirred by the sound of blood. For what is that vine, the luxuriant one, which was bearing fruits of righteousness, when the gate of its vigilance is broken down, making its entire work a path for the filthy feet of the wicked? For what is that strong tower, which was protecting in every way, as if in the breach of hidden things it was shaken, and the hope of its strength was brought low to the ground? For what is that one who, in the order of spiritual battles, those who in many times from the shore of evil rulers, the victory of truth has taken away? Now, in the midst of a just house, a just house has given birth to a schism.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Monastery of Izla","severity":"info","text":"The Monastery of Izla, on Mount Izla near Nisibis, was a major East Syriac monastic center founded by Abraham of Kashkar (d. 586). Ishoʿyahb III was a monk there before becoming patriarch.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܬܕܩܘ","severity":"info","text":"The verb ܐܪܬܕܩܘ (from Greek ἀποστατέω) means 'became separated' or 'apostatized.' It signals a formal schism within the monastery, not merely a physical parting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܢ̣ܘ ܟܝ ܠܟܪܡܐ ... ܡܢ̣ܘ ܟܝ ܠܡܓܕܠܐ ... ܡܢ̣ܘ ܟܝ ܗ̇ܘ","severity":"info","text":"Three rhetorical questions beginning with ܡܢ̣ܘ ܟܝ ('For what is...') form a climactic series: vine, tower, and spiritual warrior. This triadic structure intensifies the lament over the community's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܪܡܐ ܗܘ̇ ܪܓܝܓܐ","severity":"info","text":"The image of a luxuriant vine bearing fruits of righteousness echoes biblical vineyard metaphors (Isa 5:1–7; Jer 2:21; Matt 21:33). The 'filthy feet of the wicked' may allude to Ps 79:1 (LXX) or patristic tropes of defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Letter 17","severity":"info","text":"This letter is one of Ishoʿyahb III's pastoral epistles addressing a schism at the Monastery of Izla. It was preserved in the medieval East Syriac canonical collections and cited in later monastic rules as a model of fraternal correction.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܢ̈ܫܐ ܙܟܘܬܐ ܕܫܪܪܐ ܐܥ̣ܕܝܼܘ","severity":"caution","text":"The phrase 'from the shore of evil rulers, the victory of truth has taken away' is syntactically ambiguous: it may mean the truth's victory was seized by evil rulers, or that the faithful were deprived of victory. The translation follows the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil rulers' (ܒܢ̈ܫܐ ܫܠܝ̈ܛܢܐ) is not specified; they may be ecclesiastical or civil authorities involved in the schism.","The phrase 'the hand that now, I have heard, has befallen you to feel' (ܐܝܕܐ ܕܗܫܐ ܐܫܬܡܥܬ̤ ܠܝ ܕܓܕܫܬ̤ ܠܟܘܢ ܠܡܚ̣ܫ) is obscure; it may refer to a punitive action or a spiritual trial."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܐܝܟ ܕܒܚܪܒܐ ܚܪܝܦܬܐ ܠܤܪ̈ܡܐ ܪ̈ܫܝܐ ܡ̣ܢ ܛܟܤܐ\nܕܤܝܡܗܘܢ ܐܪܚ̣ܩ. ܡܢ̣ܘ ܟܝ ܗ̇ܘ ܕܠܕܪܬܗ ܕܚܤܝܢܐ\nܥ̣ܠ. ܘܟܕ ܡܤܪܩ ܡ̣ܢ ܙܝܢܗ ܐܫܟܚܗ. ܘܠܩܢܝܢܗ ܚܛ̣ܦ. ܘܕܝܬܝܪ ܦܫܝܩܐܝܬ ܐ̣ܡܪ. ܡܢ̣ܘ ܟܝ ܗ̇ܘ ܕܠܒܚ̈ܐ ܚܒܝ̈ܒܐ\nܕܐܒܪܗܡ ܟܐܢܐܘ ܘܝܪ̈ܬܐ ܛܒ̈ܐ ܕܕܕܝܫܘܥ ܙܕܝܩܐ\nܘܬܘܠܡܕܐ ܢܟܦܐ ܕܒܒܝ ܢܨܝܚܐ. ܗ̇ܢܘܢ ܕܚܕ ܗܘ̣ܐ\nܠܗܘܢ ܘܕܓܘܐ ܟܠ ܡܕܡ ܗܝܡܢܘܬܐ ܘܕܘܒܪܐ:\nܘܢܦܫܐ ܘܡܠܬܐ ܘܟܠ ܥܢ̈ܕܐ ܛܒ̈ܐ: ܝܘܡܢ ܐܠܨ\nܕܘܝܐܝܬ ܕܚܫܩܒܘܠ ܡ̣ܢ ܚܕܕ̈ܐ ܢܚ̣ܫܘܢ ܐܠܐ ܓܠܝܐ ܗܝ̣\nܕܓܒܪܐ ܒܥܠܕܒܒܐ ܥܒܲܕ ܗܕܐ ܗܢ̇ܘ ܕܝܢ ܕܝܘܐ\nܒܝܫܐ ܘܤܢܐܐ ܕܒܢܝ̈ܢܫܐ. ܗܘ̇ ܕܡ̣ܢ ܩܕܝܡ ܒܦܪܕܝܤܐ\nܙܪܥܐ ܕܠܐ ܡܫܬܡܥܥܘܬܐ ܐܪܡܝ: ܘܒܬܪܟܢ ܒܦܩܥܬܐ\nܩܛܘܠܐ ܚܕܬܐ ܚܘܝ. ܘܒܟܠ ܕܪ ܒܡܫܡܫ̈ܢܐ ܒܝܫ̈ܐ\nܚܘܒ̈ܠܐ ܒܝܫ̈ܐ ܥܠ ܟܝܢܢ ܐܪܡܝ. ܐܝܟ ܕܐܦ ܗܫܐ ܠܘ\nܒܨܝܪ ܐܝܬ ܡܬܪܘܪܒ: ܟܕ ܒܝܢܬܟܘܢ ܐܝܟ ܕܒܫܝܢܐ\nܕܪܚܝܡ ܥܠ ܐܠܗܐ ܢܦ̣ܠ: ܘܤܲܕܩ ܐܘܝܘܬܟܘܢ ܒܤܝܦܐ\nܕܨܡܬܗ. ܘܡܫܬܩ̇ܠ ܛܟ ܥܠ ܫܪܪܟܘܢ ܒܙܟܘܬܐ ܕܡ̣ܢ\nܫܠܝ. ܙܐ̇ܥ ܐܢܐ ܗܝܟܠ ܐܘ ܓܒܪ̈ܐ ܚܤܝ̈ܐ: ܕܒܐܝܙܠܐ\nܐܝܟ ܕܒܪܘܬܢ ܐܩ̇ܘܡ܆ ܘܐܚ̇ܙܐ ܠܐܚ̈ܐ ܢܟ̈ܦܐ ܟܕ\nܢܟܼܠܐ ܡܬܚܫܒܝܢ ܥܠ ܗܘ̇ ܕܪܚܝܡ ܗܘ̣ܐ ܠܝܤܪܝܠ:\nܘܡ̣ܢ ܟܘܪܚܐ ܐܝܟ ܕܡ̣ܢ ܓܘܒܐ ܡܕܠܝܢ. ܘܠܪܘܚܩܐ\nܐܝܟ ܕܠܡܨܪܝܢ ܒܚܪܡܐ ܥܘ̇ܠܐ ܡܫ̇ܕܪܝܢ. ܘܐܫܬܘܦ ܕܝܢ\nܠܗ ܒܠܚܘܕܘܗܝ. ܐܠܐ ܘܠܗ̇ܘ ܕܐܝܟ ܪܘܒܝܒ ܐܬܪܚ̇ܡ. ܘܠܗ̇ܘ ܕܐܝܟ ܝܗܘܕܐ ܐܨܛܢܥ. ܥܠ ܗܠܝܢ ܐܬܬܒܼܪ ܠܒܝ. ܘܨܘܪ̈ܢܐ ܐܙܝܥܘܗܝ. ܝܬܝܪܐܝܬ ܥܠ ܕܥܕܟܝܠ ܒܬܘܤܦܬܐ\nܐܝܬܝܗ̇ ܤܢܐܬܐ. ܘܗ̣ܝ ܒܝܫܬܐ ܗܢܝܐܐ ܗ̣ܝ ܘܕܠܐ\nܪܓܫܬܐ ܡܩ̇ܘܝܢ ܒܢ̈ܝ ܝܥܩܘܒ ܒܚܫܐ ܕܚܕܝܒ̈ܝܗܘܢ. ܘܠܐ ܩ̇ܕܡܝܢ ܚ̇ܙܝܢ ܠܡܬܓܠܝܢܘܬܐ ܕܒܡܨܪܝܢ ܩܕܡ\nܝܘܡܐ ܕܒܗܬܬܐ: ܗܘ̇ ܕܠܝܬ ܠܡܥܪܩ ܡܢܗ.","english":"And as with a sharp sword, from the chief tendons of the order which they had set, he cut them off. For who is it that entered the court of the pious? And when he stripped away his covering, he found him, and seized his heel. And to say it more simply: For who is it that entered the beloved bosoms of the chaste Abraham and the good heirs of the righteous Dadishoʿ and the chaste disciple of the victorious Babi? Those who were one for them, and in whom everything was faith and conduct, and soul and word and all good customs? The day of distress, woefully, that they should receive from one another and feel pain, but it is evident that a hostile man did this, that same evil demon and sower of discord among mortals. He who from the beginning in Paradise cast the seed of disobedience, and later in the rebellion showed a new murder, and in every generation through evil ministers cast evil destructions upon the nature. As also now it is not less that he is stirred up, when he fell upon your house as upon the beloved of God, and he shattered your unity with the sword of his purpose, and he cuts off your truth with the victory of peace. He trembles, I say, O pious men, who in Izla as in a spiritual dwelling were established, and I see the chaste brothers as if they are considered as nothing concerning that which loved Israel, and from the rebellion as from a pit they are drawn up, and to a distance as to Egypt with an unjust ban they are sent. And he was left alone. But for him who as a robber was pitied, and for him who as Judah was strengthened, over these my heart was broken, and forms moved it. Especially over that which still, by addition, is the measure, and it is evil, it is a cause of stumbling, and without sensation it abides in the sons of Jacob in the pain of their sides, and they do not see beforehand the revelation that in Egypt before the day of shame, that from which there is no escape.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̣ܢ ܛܟܤܐ ܕܤܝܡܗܘܢ","severity":"info","text":"The phrase 'from the order which they had set' likely refers to the monastic rule or constitution of the Izla community, which the schism has violated.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܕܝܫܘܥ ܙܕܝܩܐ","severity":"info","text":"Dadishoʿ the Righteous is a monastic founder associated with the Great Monastery of Izla, a key figure in East Syrian asceticism.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܦܪܕܝܤܐ ܙܪܥܐ ܕܠܐ ܡܫܬܡܥܥܘܬܐ","severity":"info","text":"The 'seed of disobedience' cast in Paradise alludes to the Fall of Adam and Eve (Genesis 3), identifying the schism's origin with Satan's primordial rebellion.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܒܪܘܬܢ ܐܩ̇ܘܡ","severity":"info","text":"The image of brothers in Izla as 'in a spiritual dwelling' parallels the idealized monastic community described in earlier Syriac literature, such as the works of Aphrahat.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܠܗ̇ܘ ܕܐܝܟ ܝܗܘܕܐ ܐܨܛܢܥ","severity":"info","text":"The reference to 'Judah' may evoke the biblical patriarch Judah (Genesis 38) or the Maccabean leader Judas Maccabeus, both figures of betrayal or strength in Syriac tradition.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܩ̇ܕܡܝܢ ܚ̇ܙܝܢ ܠܡܬܓܠܝܢܘܬܐ ܕܒܡܨܪܝܢ","severity":"caution","text":"The phrase 'revelation that in Egypt' is obscure; it may refer to a biblical event (e.g., the Exodus plagues) or a contemporary situation, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judah' (ܝܗܘܕܐ) is ambiguous: it could be the patriarch or a Maccabean figure.","The 'revelation in Egypt' (ܡܬܓܠܝܢܘܬܐ ܕܒܡܨܪܝܢ) lacks a clear scriptural or historical referent in the immediate context."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܕܥܘ\nܗܟܝܠ ܐܘ ܓܒܪ̈ܐ ܐܚ̈ܐ: ܕܝܬܝܪ ܡ̣ܢ ܗܠܝܢ ܝܫܟܝܪ\nܠܦܪ̈ܘܫܐ ܦܘܪܤܝܐ ܕܡܦܘܠܬܟܘܢ. ܘܪ̈ܚܡܐ ܡ̇ܢ\nܡܬܬܚܝܢ. ܒܥܠܒ̈ܒܐ ܕܝܢ ܡܓܚܟܝܢ. ܘܠܝ ܝܬܝܪ ܡ̣ܢ\nܟܠܢܫ ܡܫ̇ܢܩ ܝܬܝܪܐܝܬ: ܤܘܟܝܐ ܕܒܝܫܬܐ ܕܥܠܝܕܐ. ܗ̇ܝ ܕܠܟܘܢ ܘܐܝܟ ܕܤ̇ܒܪ ܗܘ̇ܝܬ: ܩܢܐ ܗܘ̇ܝܬ ܩܝ̈ܘܡܐ\nܕܬܘܟܠܢܐ ܒܐܓܘܢܐ ܕܠܩܘܒܠܗ̇. ܘܗܫܐ ܦܘܫܟ ܐܝܕ̈ܝܐ. ܘܪܥܠܐ ܕܚܘܫ̈ܒܐ ܡܚ̈ܝܠܐ. ܘܡܢ̣ܘ ܡܟܝܠ ܢܫܐܠ\nܚܘܠܡܢܐ ܡ̣ܢ ܟܪ̈ܝܗܐ. ܘܡܢ̣ܘ ܕܝܢ ܡ̣ܢ ܡܚܝ̈ܠܐ ܢܫ̣ܐܠ\nܚܝܠܐ. ܘܡܢ̣ܘ ܬܘܒ ܡ̣ܢ ܦܠܝ̈ܓܐ ܢܫ̣ܐ̇ܠ ܐܘܝܘܬܐ. ܐܘ\nܡܢ̣ܘ ܕܠܐ ܝܘܚܠ ܒܤܒܪܗ: ܐܡܠܝ ܕܠܡܕܒܪ̈ܝܐ\nܕܩܪܒܐ ܢܚܙܐ ܟܕ ܡܬܬܕܝܫܝܢ ܕܘܝܐܝܬ ܡ̣ܢ ܚܕ̈ܕܐ. ܘܐܫܬܘܦ ܕܝܢ ܟܕ ܦܪܨܘܦܐ ܕܡ̇ܝܐ ܠܥܠܬܐ ܕܫܓܘܫܝܐ\nܢ̇ܤܒܝܢ. ܟܒܪ ܕܝܢ ܦܫܝܩܐ ܗ̇ܘܬ ܒܝܫܬܐ. ܐܠܐ\nܡܤܝܐܝܬ ܘܐܝܟ ܕܒܚܫܘܟܐ ܠܫܘܦܪܐ ܕܚܕ̈ܕܐ\nܡܙ̇ܛܡܝܢ. ܕܠܡܐ ܠܘ ܗ̣ܝ ܟܕ ܗ̣ܝ ܗܝܡܢܘܬܐ ܠܗ̇ܘ\nܕܐܬܪܕܦ ܐܝܟ ܕܐܦ ܠܟܘܢ܆ ܟܒܪ ܕܝܢ ܐܦ ܡܝܬܪܐܝܬ:\nܠܡܐ ܠܘ ܗ̣ܘ ܟܕ ܗ̣ܘ ܚܘܒܐ ܠܗ̇ܘ ܕܐܬܪܕܦ: ܟܒܪ ܕܝܢ\nܐܦ ܡܝܬܪܐܝܬ. ܠܡܐ ܠܐ ܗ̣ܘ ܟܕ ܗ̣ܘ ܛܢܢܐ ܠܗ̇ܘ\nܕܐܬܪܕܦ: ܟܒܪ ܕܝܢ ܐܦ ܡܝܬܪܐܝܬ. ܠܡܐ ܠܘ ܗ̣ܢܘܢ\nܟܕ ܗ̣ܢܘܢ ܐܓܘ̈ܢܐ ܕܚܠܦ ܗܝܡܢܘܬܐ ܠܗ̇ܘ ܕܐܬܪܕܦ܆\nܟܒܪ ܕܝܢ ܐܦ ܡܝܬܪܐܝܬ. ܠܡܐ ܠܘ ܗ̣ܘ ܟܕ ܗ̣ܘ ܚܝܠܐ\nܕܡܠܬܐ ܘܕܘܪܫܐ ܒܦܝ̈ܤܐ ܕܚܠܦ ܩܘܫܬܐ: ܠܘܩܒܠ\nܐܝܠܝܢ ܕܐܠܨܘܟܘܢ ܒܙܒܢ ܠܡܦܠ ܡ̣ܢ ܫܪܪܐ: ܟܒܪ ܕܝܢ\nܐܦ ܡܝܬܪܐܝܬ. ܘܐܝܟܢ ܡ̇ܪܝܢ ܠܠܝܝܐ ܢܗܘܐ\nܬܟܬܘܫܟܘܢ: ܟܡܐ ܕܠܥܠܬܐ ܕܤܕܩܐ ܠܐ ܩܢܝܬܘܢ\nܓܠܝܐܝܬ ܒܤܕܩܐ ܕܐܪܡܝܬܘܢ. ܐܠܐ ܟܒܪ\nܬܐܡܪܘܢ ܕܡ̣ܢ ܪ̈ܫܢܐ ܕܥܕܬܐ ܐܬܕܚܩ܆ ܘܥܠ ܗܕܐ\nܐܦ ܚܢܢ ܢܟܪܝܗܝ. ܐܠܐ ܘܙ̇ܕܩ ܗܘ̣ܐ ܠܟܘܢ ܠܡܥܩܒܘ\nܥܠ ܥܠܡܐ. ܚܫ̈ܝ ܓܝܪ ܥܡ ܚܕ̈ܕܐ ܐܝܬܝܟܘܢ ܗ̣ܘܝܬܘܢ\nܥܕܡܐ ܠܗܫܐ.","english":"Know then, O brother men, that more than these, the Persian separators are able to separate your fellowship, and friends are strengthened, while enemies are mocked. And woe, more than any other, is especially pressing: the evil of the event, that which for you, as I supposed, I was establishing foundations of hope in the assembly against it. And now the hands are loosened, and the trembling of weak thoughts, and from whom then does one ask health from the sick? And from whom then does one ask strength from the weak? And from whom again does one ask unity from the divided? Or from whom, who cannot in his hope, unless he sees the leaders of war being mutually renewed in a woeful manner, and he is poured out, while the face of the water is taken for the cause of disturbance. For the evil was already simple, but moderately, and as in darkness they are hindered from the beauty of one another. Is it not that same faith for the one who was persecuted, as also for you? Already, indeed, even more so. Is it not that same love for the one who was persecuted? Already, indeed, even more so. Is it not that same zeal for the one who was persecuted? Already, indeed, even more so. Is it not those same assemblies for the sake of faith for the one who was persecuted? Already, indeed, even more so. Is it not that same power of word and disputation in the contests for the sake of truth, against those who constrained you by force to fall from the truth? Already, indeed, even more so. And as the Lord of the night will be your consolation, how you did not openly stand for the cause of righteousness in the righteousness of your deposition. But you will say that you were pressed by the heads of the church, and concerning this even the sin is diminished. But it was necessary for you to pursue the world. For you were, indeed, together with one another until now.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪ̈ܘܫܐ ܦܘܪܤܝܐ","severity":"info","text":"The phrase 'Persian separators' likely refers to the Zoroastrian authorities or Persian officials who pressured Christians to apostatize, a recurring theme in Ishoʿyahb's letters.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a lament over division to a series of rhetorical questions, then to a direct address to the recipients, emphasizing their shared faith and love with the persecuted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܘܒܐ","severity":"info","text":"The triad 'faith, love, zeal' echoes 1 Corinthians 13:13 and patristic discussions of Christian virtues, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'heads of the church' likely refers to ecclesiastical authorities who pressured the monks to separate, possibly during the Christological controversies of the 7th century.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܝܬܪܐܝܬ","severity":"caution","text":"The repeated phrase 'already, indeed, even more so' is ambiguous: it may mean the recipients' faith surpasses that of the persecuted, or that the same virtues apply to them in a heightened way.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who was persecuted' is unclear; it may refer to a specific individual or a general figure of persecution.","The phrase 'Lord of the night' is obscure; it may be a metaphor for Christ or a reference to a specific event."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܘܐܝܟ ܗܕ̈ܡܐ ܛܟܤܐ ܕܐܘܝܘܬܐ\nܙ̇ܕܡ ܗܘ̣ܐ ܠܟܘܢ ܠܡ̣ܛܪ. ܡܫܟܚܢ ܗܘ̣ܝܬܘܢ ܓܝܪ ܐܠܘ\nܨܒ̇ܝܢ ܐܢܬܘܢ ܕܠܡܝܛܪܦܘܠܝܛܣ ܘܠܦܛܪܝܪܟܝܣ ܚܝܠܐ\nܕܚܘܒܟܘܢ ܬܚܘܘܢ ܒܦܝܤܐ ܡܫܝܢܐ. ܘܐܠܘ ܐ̇ܠܨܐ\nܗ̇ܘܬ ܒܬܝܒܘܬܐ ܥܡ ܐܚܝ̈ܟܘܢ. ܒܟܠ ܐܝ̇ܕܐ\nܕܠܡܕܒܪ̈ܢܐ ܕܥܕܬܐ ܡܤܬܒ̇ܪܐ ܗ̇ܘܬ ܕܚ̇ܫܚܐ܆\nܡܛܝ̈ܒܐ ܚܦܝ̈ܛܐ ܙ̇ܕܩ ܠܟܘܢ ܠܡܫܬܟܚܘ ܚܠܦ\nܗ̇ܘ ܕܐܫܬܪܝ. ܘܝܬܝܪ ܐܝܬ ܟܕ ܒܗ̇ ܟܕ ܒܗ̇ ܒܥܠܬܐ\nܕܪܫܝܢܐ ܐܦ ܐܢܬܘܢ ܚܒܝܫܝܢ ܐܢܬܘܢ. ܗܫܐ ܕܝܢ ܠܘ\nܒܠܚܘܕ ܠܐ ܠܤܠܝܡ ܠܐ ܐܤܬܪܗܒܬܘܢ ܠܡܪܤܛ܆\nܐܝܟ ܕܠܡܬܬ ܓܪܘ ܠܟܘܢ ܫܠܡܐ ܡ̣ܢ ܦܛܪܝܪܟܝܣ܆\nܐܠܐ ܐܦܠܐ ܠܡܝܛܪܦܘܠܝܛܣ ܒܦܝܤ̈ܐ ܕܡܛܠܬܗ\nܐܠܐܝܬܘܢ. ܤܥ̣ܪܬܘܢ ܕܝܢ ܐܝܕܐ ܕܠܝܨܪܐ ܡܪܝܪܐ\nܢܝ̇ܟܐ ܡܓܢ ܠܚܡܐ. ܘܟܪ ܗ̇ܘ ܒܥܠܬܐ ܐܚܪܬܐ\nܡܫܬܪܐ ܗܘ̣ܐ ܡ̣ܢ ܡܕܒܪ̈ܢܐ ܕܥܕܬܐ܆ ܐܢܬܘܢ\nܐܘܤܦܬܘܢ ܩܘܛܪ̈ܓܐ ܐܚܪ̈ܢܐ ܕܥܘ̣ܠܐ ܠܡܪܡܝܘ\nܚܲܠܐ ܥܠ ܝܬܪ̈ܐ. ܠܐ ܝ̇ܕܥܝܢ ܐܢܬܘܢ ܕܢܪܝܪܐܝܬ\nܬܗܘܘܢ ܒܐܚܪܝܬܐ. ܐܦܢ ܠܐ ܗܫܐ ܐܠܐ ܒܝܘܡܐ\nܕܬܒܥܬܐ. ܡܛܠ ܗܢܐ ܐܬܬܥܝܪܘ ܐܘ̇ ܓܒܪ̈ܐ ܚܤܝ̈ܐ. ܘܐܬܒܩܘ ܕܥܠ ܦܘܡ ܩܘܢܝܢܘܣ ܩܝܡܝܢܢ. ܘܐܝܟ ܡܝ̈ܐ\nܚܢܢ ܕܡܬܫ̇ܪܝܢ ܒܐܪܥܐ ܘܠܐ ܡܬܟܢܫܝܢ. ܠܝܬ ܓܝܪ\nܡܕܡ ܒܟܠܗܘܢ ܦܪܘܪ̈ܤܐ ܤܛ̈ܢܝܐ: ܕܠܘ ܬܚܝܬ\nܚܝܠܟܘܢ ܐܝܬܘܗܝ ܐܢ ܬܨܒܘܢ ܠܡܙܟܐ. ܘܐܦ ܠܐ\nܐܝܬ ܡܬܥܒܪܢܘܬܐ ܕܠܝܬ ܠܗ̇ ܬܘܪܨܐ܆ ܐܢ ܬܨܒܘܢ\nܠܡܐܨܦ. ܘܐܦܠܐ ܐܝܬ ܟܫܠܐ ܕܠܐ ܡܫܬܥܒܕ\nܠܦܝܤܐ: ܐܢ ܬܪܚܡܘܢ ܠܫܝܢܐ. ܐܫܬܿܝܢܘ ܡ̇ܕܝܢ ܥܡ\nܚܕ̈ܕܐ ܘܥܩܒܘ ܥܠ ܥܠܬܐ ܕܫܓܘܫܝܐ. ܘܚܙܘ ܐܢ ܡ̣ܢ\nܡܥܒܕܢܘܬܐ ܗ̣ܝ ܕܛܘܥܝܝ: ܘܐܢ ܡ̣ܢ ܢܨܪܐ ܐܢܫܝܐ. ܡܫܟܚܝܢ ܐܢܬܘܢ ܓܝܪ ܟܕ ܝܫܦܪܝܪ ܬܬܪܥܘܢ: ܠܡܕܥ\nܐܪܐ ܐܝܬܝܗ̇ ܗ̇ܝ ܕܫ̇ܦܪܐ ܐܠܗܐ. ܘܠܗ̇ ܥܒܼܕܘ ܘܚܝܘ. ܘܐܬܬܢܝܩܘ ܡ̣ܢ ܚܡܬܐ ܘܐܬܬܢܝܚܘ ܡ̣ܢ ܪܘܓܙܐ.","english":"And like the limbs of a body of unity, it was fitting for you to preserve. For you were able, if you had wished, to show the power of your love to the Metropolitan and the Patriarch through the peace of Christ. And if there had been a pressing need for reconciliation with your brothers, in every way that the leaders of the Church deemed necessary, you ought to have been found ready and prepared on behalf of the one who was separated. And moreover, it is the case that in that very same cause of the wicked, you yourselves are also bound. Now, not only did you not hasten to submit to Salim, as if peace had been granted to you from the Patriarch, but you also did not hasten to the Metropolitan with the peace that was on his account. Rather, you have done a deed like that of bitter yeast, which leavens bread in vain. And that other cause was being loosed from the leaders of the Church; you added other knots of iniquity to cast a shadow over the remainder. Do you not know that truly you will be in the end? And not only now, but on the day of judgment. Therefore, be vigilant, O holy men, and be steadfast, for the mouth of Quietus stands firm. And like flowing waters that are scattered on the ground and are not gathered, there is nothing among all the hostile decrees that is not under your power if you wish to conquer. And there is no obstacle that has no remedy, if you wish to heal. And there is no stumbling block that cannot be subjected to peace, if you love tranquility. So then, converse with one another and pursue the cause of the disturbance. And see whether it is from the deeds of error or from a destructive defect. For you are able, when you consider rightly, to know which is the one that is pleasing to God. And do that and live. And be freed from wrath and be at rest from anger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܛܪܝܪܟܝܣ","severity":"info","text":"The Greek loanword πατριάρχης (patriarch) is used here for the head of the Church of the East, a title Ishoʿyahb III himself held.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܝܛܪܦܘܠܝܛܣ","severity":"info","text":"The Greek loanword μητροπολίτης (metropolitan) refers to a senior bishop overseeing a province, subordinate to the patriarch.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܠܝܡ","severity":"info","text":"Salim (ܣܠܝܡ) is likely a personal name, possibly a local ecclesiastical figure or rival, though not otherwise attested in this letter.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܘܢܝܢܘܣ","severity":"info","text":"Quietus (ܩܘܢܝܢܘܣ) is a Latin name (Quietus), possibly a Roman official or a figure in local church politics; the reference is obscure.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from rebuke to exhortation, using a series of conditional clauses ('if you had wished') and imperatives ('be vigilant'), typical of Ishoʿyahb's rhetorical style.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܝܨܪܐ ܡܪܝܪܐ","severity":"caution","text":"The phrase 'bitter yeast' (ܠܝܨܪܐ ܡܪܝܪܐ) is a metaphor for corrupting influence; the exact referent (the monks' actions) is ambiguous.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Salim and Quietus is uncertain; they may be local figures or symbolic names.","The phrase 'limbs of a body of unity' may allude to ecclesiastical unity but the specific referent is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܠܐ ܬܤܤܡܘܢ ܠܡܥܒܕ ܒܝܫܬܐ. ܡܛܠ ܕܒܝ̈ܫܐ\nܤ̇ܝܦܝܢ. ܘܐܝܠܝܢ ܕܡܤ̇ܒܪܝܢ ܒܡܪܝܐ ܝ̇ܪܬܝܢ ܐܪܥܐ. ܕܥܘ ܕܝܢ ܝܬܝܪ ܐܝܬ ܕܐܡܬܝ ܕܕܝܘܬܐ ܕܚܡܬܐ ܥܠ\nܡܕܥܐ ܢܫܬܠܛ܆ ܩܕܡܝܬ ܡ̣ܢ ܟܠܗܝܢ ܡܝܬܪ݁ܬܐ\nܡܤܪܩ ܠܗ ܠܒܪܢܫܐ܆ ܘܗܝܕܝܢ ܡܫܟܚ ܕܠܟܢܬܗ\nܒܙܥܘܪ̈ܝܬܐ ܢܤܓܦ. ܘܠܐ ܡܫܟܚ ܠܡܦܪܫ ܦܐܝܘܬܐ\nܡ̣ܢ ܫܟܝܪܘܬܐ: ܘܝܘܬܪܢܐ ܡ̣ܢ ܚܘܤܪܢܐ. ܐܠܐ ܟܠ\nܠܡܒܐܫܘ ܒܠܚܘܕ ܡܤܬܪܤܒ ܐܝܟ ܝܫ̇ܢܝܐ. ܐܙܕܗܪܘ\nܗܟܝܠ ܐܘ ܓܒܪ̈ܐ ܐܚ̈ܐ. ܕܕܠܡܐ ܒܒܝܫܬܐ ܕܐܝܟ\nܗܕܐ ܬܫܬܟܚܘܢ ܐܤܝܪ̈ܐ. ܝܫܡ̇ܥܬܼ ܓܝܪ ܕܐܦ\nܤܥ̣ܪܬܘܢ ܡ̣ܢ ܟܕܘ. ܐܝ̇ܕܐ ܕܠܓܥܬܐ ܕܬܒܪܐ ܡܙܝܥܐ\nܠܦܪ̈ܘܫܐ. ܒܟܬܒܐ ܓܝܪ ܕܥܘ̣ܠܐ ܐܝܟ ܕܐܡ̇ܪܝܢ\nܫܪܪܬܘܢ ܦܤܩܐ ܕܐܚܝ̈ܟܘܢ. ܐܘ̇ܗ̇ ܐܘ̇ܗ̇ ܠܥܘ̣ܠܐ\nܥܫܝܢܐ. ܐܘ̇ܗ̇ ܠܛܪܘܢܘܬܐ ܒܪܒܪܝܬܐ. ܐܘ̇ܗ̇\nܠܚܪܡܢܘܬܐ ܕܕܠܐ ܢܡܘܣ. ܡܢ̣ܘ ܟܝ ܕܠܥܘ̣ܠܐ ܗܘ̇ ܐܨܚ. ܐܨܚ ܟܝ ܡ̣ܢ ܩܕܡ ܗܢܐ: ܡܕܡ ܐܚܪܝܢ ܕܠܬܫܒܘܚܬܐ\nܕܐܠܗܐ ܚ̇ܫܚ. ܐܙܥ ܟܝ ܚܘܫܒܘ̈ܗܝ ܒܪܢܝܐ ܕܠܘܩܒܠ\nܗܪ̈ܤܝܣ ܕܡܬܟܬ̈ܫܢ ܠܘܩܒܠ ܫܪܪܐ. ܙܥܙܥ ܟܝ ܠܩܝ̈ܡܐ\nܒܢ̈ܫܐ ܕܡܚܒ̈ܠܢܐ ܕܕܘܒܪ̈ܐ ܡܝܬܪ̈ܐ. ܐܟܝܣ ܟܝ\nܒܟܬܒܐ ܘܒܡܠܬܐ ܠܐܝܠܝܢ ܕܒܐܤܟܝ̈ܡܐ ܡܫܚ̈ܠܦܐ\nܛܘܥܝܝ ܕܤܪܝܩܘܬܐ ܡܨܛܝܥܝܢ ܠܡܥܠܘ ܠܥܕܬܗ\nܕܐܠܗܐ. ܐܘ ܕܠܡܐ ܟܝ ܗܕܐ ܗ̣ܝ ܒܠܚܘܕ ܪܕܝܘܬܗ\nܩܕܡܝܬܐ ܘܐܚܪܝܬܐ. ܕܒܐܚܘ̈ܗܝ ܘܒܒܢ̈ܝ ܐܡܗ ܢܬܠ\nܬܚܘܝܬܐ ܚܪܡܬܐ ܕܛܢܢܗ. ܗ̇ܢܘܢ ܕܬܫܒܘܚܬܐ\nܕܫܪܪܗܘܢ ܐܦ ܦܘ̈ܡܐ ܕܒܥܠܕܒ̈ܒܐ ܡܬܥܨܝܢ\nܠܡܟܪܙܘ. ܐܢ ܗܟܝܠ ܟܠܟܘܢ ܐܝܬܝܟܘܢ ܐܘ̇ ܓܒܪ̈ܐ\nܡܪ̈ܚܡܢܐ ܐܝܠܝܢ ܕܠܥܘ̣ܠܐ ܗܢܐ ܐܫܬܘܝܬܘܢ ܠܡܤ̣ܥܪ. ܛܝܒܘ ܕܡܘܗܒܬܐ ܐܠܗܐ܆ ܕܠܐ ܐܫܠܛܟܘܢ\nܒܥܕܬܗ ܥܠ ܬܡܝ̈ܡܐ ܕܥܢ̈ܐ.","english":"And do not be given over to doing evil, for evil things are swords. And those who hope in the Lord inherit the earth. Know, moreover, that there is more: when the ink of wrath prevails over the mind, it first strips the man of all good qualities, and then it is able to dash his honor against trifles. And it cannot distinguish fairness from drunkenness, nor advantage from loss. But everything is only received as a pretext for harm, like Isaiah. Therefore, beware, O brother men, lest you be found bound in such evil. For I have heard that your deed, too, is like that of a man who moves a sword of division against the separated ones with a trembling hand. For in the book of iniquity, as they say, the truth of the section of your brothers is cut off. Woe, woe to the harsh iniquity! Woe to the barbaric tyranny! Woe to the lawless excommunication! What, then, did that iniquity accomplish? It accomplished, from before this, something else that is fitting for the glory of God. It diminished, indeed, his external thoughts that contend against the heresies that fight against the truth. It shook, indeed, the foundations with the evils of the corrupters of good conduct. It restrained, indeed, by book and word those who, through changing schemes, are able to introduce the errors of vanity into the Church of God. Or is this, perhaps, his only first and last persecution, that he placed the sign of his error upon his brothers and the sons of his mother? They are those whose glory even the mouths of enemies are compelled to proclaim. If, then, all of you are indeed compassionate men who have been established to accomplish this iniquity, the grace of the gift of God has not permitted you to rule over the perfect ones of the Church through his Church.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܘܬܐ ܕܚܡܬܐ","severity":"info","text":"The phrase 'ink of wrath' (dyūṯā d-ḥemtā) is a rare metaphor; 'ink' (dyūṯā) may also mean 'writing fluid' or 'dye', but here it figuratively denotes the staining effect of anger on the mind.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܝܫ̇ܥܝܐ","severity":"info","text":"The phrase 'like Isaiah' likely alludes to Isaiah's condemnation of injustice or false piety (e.g., Isa 1:2-6, 58:1-2), though no specific verse is quoted. The reference reinforces the prophetic tone of the letter.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܪܡܢܘܬܐ ܕܕܠܐ ܢܡܘܣ","severity":"info","text":"The 'lawless excommunication' (ḥermānūṯā d-dlā nāmōs) reflects the controversy at the Monastery of Izla, where Ishoʿyahb III condemns the separatist faction's use of excommunication without canonical authority.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ̇ܗ̇ ܐܘ̇ܗ̇ ܠܥܘ̣ܠܐ ܥܫܝܢܐ","severity":"info","text":"The triple 'woe' (ʾawhā) marks a rhetorical climax, intensifying the condemnation of iniquity, tyranny, and excommunication. This anaphora structures the passage as a lament before turning to a paradoxical defense of the opponents' actions.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܝܣ ܟܝ ܒܟܬܒܐ ܘܒܡܠܬܐ","severity":"info","text":"The phrase 'restrained by book and word' parallels earlier patristic and conciliar language (e.g., in the Acts of the Synods) about using scripture and oral teaching to combat heresy, a common topos in Syriac polemical literature.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܨܚ","severity":"caution","text":"The verb 'accomplished' (ʾeṣḥ) is repeated in a rhetorical question; the Syriac text may be corrupt or elliptical here, as the sense shifts abruptly from lament to a claim that the opponents' actions inadvertently served God's glory. The reading follows the English draft's interpretation.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like Isaiah' (ʾayk yšʿyʾ) could refer to a specific prophetic passage or to Isaiah's general persona; the text does not specify a verse.","The clause 'it accomplished, from before this, something else' (ʾeṣḥ kī men qdām hāḏē) is syntactically ambiguous: it may mean 'it accomplished something else previously' or 'it accomplished something else from the beginning'.","The identity of 'the perfect ones of the Church' (tamīmē d-ʿeddā) is unclear: it may refer to the orthodox faithful or to a specific group within the monastery."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܘܐܠܐ ܕܠܝܠܐܝܬ\nܡܤ̇ܓܦܝܢ ܗ̣ܘܝܬܘܢ ܠܐܝܠܝܢ ܕܥܠ ܬܘܪܨܐ ܤܢܝܩܝܢ:\nܡܐ ܕܗܕܐ ܗ̣ܝ ܡܓܪܬ ܪܘܚܐ ܕܒܤܝܡܘܬܟܘܢ ܒܬܘܪܨܐ\nܕܐܚܝ̈ܟܘܢ. ܘܐܢܕܝܢ ܚܕ ܗ̣ܘ ܗ̇ܘ ܕܐܨܚ. ܘܐܢܬܘܢ\nܟܠܟܘܢ ܐܬܛܦܝܣܬܘܢ ܠܡܫܠܡ܆ ܬܚܝܬ ܤܒܪܐ\nܒܝܫܐ ܐܝܬܘܗܝ ܠܢ ܤܘܥܪܢܐ ܕܐܦ ܒܐܚܪ̈ܢܝܬܐ\nܪܘܪܒܐܝܬ ܥܬܝܕ ܕܢܤܓܦܟܘܢ ܒܫܠܡܘܬܐ ܕܟܠ ܒܝ̈ܫܢ\nܘܩܕܡ ܗܠܝܢ ܐܚܪ̈ܢܝܬܐ. ܒܒܤܬܬܐ ܡܚܤܕܬܐ ܕܡ̣ܢ\nܒܒܝ ܒܪ ܝܘܝܢ ܗ̇ܝ ܕܐܘ ܚ̣ܫܬܘܢ ܡ̣ܢ ܟܕܘ. ܐܘ\nܩܠܝܠܐܝܬ ܥܬܝܕܝܢ ܐܢܬܘܢ ܠܡܚ̣ܫ: ܐܝܟ ܕܤ̇ܒܪ ܐܢܐ. ܗ̣ܘ ܕܝܢ ܗܢܐ ܟܕ ܪܘܪܒܐܝܬ ܒܠܒ̣ܠ ܥܕܡܐ ܠܗܫܐ\nܐܘܪ̈ܚܬܗ ܕܡܪܝܐ ܐܦ ܐܘܪ̈ܚܬܟܘܢ ܕܝܠܟܘܢ. ܐܠܐ\nܥܬܝܕ ܗ̣ܘ ܗܫܐ ܐܝܟ ܕܡ̣ܢ ܚܦܝܛܘܬܐ ܕܛܢܢܟܘܢ\nܕܝܬܝܪ ܬܩܝܦܐܝܬ ܢܒܙܚ ܐܦ ܒܩܕܝ̈ܫܐ ܐܝܠܝܢ ܕܕܡ̣ܟܘ\nܒܡܫܝܚܐ. ܗ̇ܢܘܢ ܕܥܠܝܟܘܢ ܐܝܟ ܕܥܠ ܝܪ̈ܬܐ\nܟܫܝܪ̈ܐ ܐܪܦܝܘ ܡܪ̈ܗܛܐ ܕܡܝܬܪܘܬܗܘܢ. ܘܗܐ\nܥܬܝܕܝܢ ܠܡܚ̣ܫ ܗܫܐ ܡܢܟܘܢ ܒܝܫܐܝܬ ܐܝܟ ܠܒܗ̈ܐ\nܚܪ̈ܡܐ. ܥܠ ܕܠܐ ܤ̣ܦܩܘ ܟܐܡܬ ܠܡܕܪܟܘ ܐܟܘܬܟܘܢ\nܚܟܡܬܐ ܡܝܬܪܬܐ. ܗ̇ܝ ܕܡܢܟܘܢ ܐܬܕܪܟܬ̤. ܘܡܛܠ\nܗܢܐ ܛܘܒ̈ܢܐ ܐܢܘܢ ܒܫܪܪܐ ܘܐܦ ܕܘܝ̈ܐ. ܛܘܒܢ̈ܐ\nܡ̇ܢ. ܥܠ ܕܒܟܠܗ ܫܘܒܚܐ ܕܡܝܬܪܘܬܐ ܐܬܓܡܪܘ\nܒܐܓܘ̈ܢܐ ܕܙܕܝܩܘܬܐ ܘܫܢܝ̣ܘ ܠܘܬ ܡܪܢ. ܕܘܝ̈ܐ ܕܝܢ. ܥܠ ܕܠܒܢ̈ܝܐ ܕܐܝܟ ܗܠܝܢ ܐܪܦܝܼܘ ܝܪ̈ܘܬܐ\nܠܥܘܡܪ̈ܝܗܘܢ. ܗܠܝܢ ܡ̇ܢ ܐܬܥܨܝܼܬ ܠܡܐܡܪ: ܡ̣ܢ ܚܫܐ\nܡܟܐܒܢܐ ܕܥ̣ܪܨ ܥܠܝ ܒܫܡܥܐ ܕܐܝܠܝܢ ܕܤܥܪܬܘܢ. ܠܐ ܕܝܢ ܤ̇ܒܪ ܐܢܐ ܕܡ̇ܨܝܐ ܗ̣ܝ ܕܬܗܘܐ ܗܕܐ: ܕܠܟܠܗ\nܟܢܫܐ ܕܐܚܘܬܟܘܢ ܬܙܟܐ ܒܝܫܬܐ ܗܕܐ ܐܝܟ ܕܠܚܠܵܫܐ:\nܘܠܐ ܢܫܬܟܚܘܢ ܒܟܘܢ ܐܦܢ ܕܠܝ̈ܠܐ ܪ̈ܚܡܝ ܫܝܢܐ ܥܡ\nܫܪܪܐ: ܘܡܠܘ̈ܟܐ ܕܫܦܝܪ̈ܬܐ. ܘܐܢ ܚܣ ܘܥܠ ܟܠܟܘܢ.","english":"and ignorantly you have been causing those who are zealous for the order to stumble. When this is the instigation of the spirit of your concord in the order of your brothers, and one of those who succeeded has shown, and all of you have been persuaded to complete, under the evil hope that it is for you the end of the matter, which also in other things is greatly destined to cause you to stumble in the peace of all evils, and before these other things. In the envious separation from the house of the son of Yoy, which either you have suffered from the beginning, or you are about to suffer a little, as I suppose. That one, however, while greatly disturbing until now the ways of the Lord, also your own ways, is now about, as with the diligence of your mind, to more strongly also mock the saints who sleep in Christ. Those who, concerning you as worthy heirs, have left the courses of their excellence. And behold, you are now about to suffer evilly from you as cursed hearts, because they were not able worthily to attain, like you, excellent wisdom, which was attained from you. And because of this, you are both blessed and wretched. Blessed, because in the whole glory of excellence you were perfected in the vessels of righteousness and rejoiced with the Lord. Wretched, however, because the hearts of such as these have left inheritances to their inhabitants. These, moreover, I have been compelled to say: with the painful suffering that has pressed upon me at the hearing of those things you have done. But I do not suppose that it is possible for this to happen: that the whole grief of your sister should overcome this evil as if it were a weakling, and that you should not be found in you even the nocturnal lovers of error with truth, and the kings of beauties. And alas for all of you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܓܪܬ ܪܘܚܐ","severity":"info","text":"The phrase ܡܓܪܬ ܪܘܚܐ (maggarat rūḥā) literally means 'instigation of the spirit' and here refers to the divisive impulse behind the addressees' separation, a key concept in Ishoʿyahb's rhetoric.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝ ܒܪ ܝܘܝܢ","severity":"info","text":"The reference to 'the house of the son of Yoy' (ܒܝ ܒܪ ܝܘܝܢ) likely alludes to a specific monastic faction or family within the Izla community, though the identity of Yoy is uncertain.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̣ܟܘ ܒܡܫܝܚܐ","severity":"info","text":"The phrase 'the saints who sleep in Christ' (ܕܕܡ̣ܟܘ ܒܡܫܝܚܐ) echoes New Testament language for deceased believers (e.g., 1 Cor 15:18), reinforcing the gravity of mocking them.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܘܒ̈ܢܐ ... ܘܐܦ ܕܘܝ̈ܐ","severity":"info","text":"The antithetical pairing 'blessed and wretched' (ܛܘܒ̈ܢܐ ... ܘܐܦ ܕܘܝ̈ܐ) structures the passage as a moral paradox, contrasting the addressees' spiritual achievements with their current schism.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟ ܕܡ̣ܢ ܚܦܝܛܘܬܐ","severity":"caution","text":"The phrase 'as with the diligence of your mind' (ܐܝܟ ܕܡ̣ܢ ܚܦܝܛܘܬܐ ܕܛܢܢܟܘܢ) is syntactically ambiguous: it may modify the preceding or following clause, affecting whether the mockery is attributed to the addressees' zeal or to the adversary.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of Yoy' (ܒܪ ܝܘܝܢ) is unclear; it may be a personal name or a symbolic figure.","The phrase 'the kings of beauties' (ܡܠܘ̈ܟܐ ܕܫܦܝܪ̈ܬܐ) is obscure and may be a textual corruption or a rare metaphor."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܝܫܠܛܬ̤ ܒܝܫܬܐ ܗܕܐ ܐܝܟ ܝܫܢܬܐ ܥܠ ܛܒ̈ܝܥܐ܆\nܫܡ̣ܥܘ ܡܢܝ ܒ̇ܥܐ ܐܢܐ ܡܢܟܘܢ܆ ܩܠܐ ܒܠܚܘܕ\nܡܥܝܪܢܐ ܕܕܡܟܘܬܟܘܢ. ܘܐܬܬܥܝܪܘ ܗܟܝܠ ܐܬܬܥܝܪܘ\nܐܘ ܓܒܪ̈ܐ ܐܚ̈ܐ. ܐܬܬܥܝܪܘ ܚܦܝܛܐܝܬ ܐܝܟ\nܕܒܝܘ̈ܡܬܐ ܕܩܡ̈ܝܐ. ܘܠܒܼܫܘ ܥܘܫܢܐ ܕܕܪܥܗ ܕܡܪܝܐ. ܘܠܐ ܬܘܒܕܘܢ ܓܠܝܘܬ ܐܦ̈ܐ ܕܐܝܬ ܠܟܘܢ: ܕܢܛܝܪ ܠܗ̇\nܐܓܪܐ ܤܓܝܐܐ. ܐܢܕܟܪܘ ܗܟܝܠ ܠܝܘ̈ܡܬܐ ܩܕ̈ܡܝܐ:\nܗ̇ܢܘܢ ܕܒܗܘܢ ܐܓܘܢܐ ܪܒܐ ܤܝܒܪܬܘܢ ܒܚܫ̈ܐ\nܕܚܠܦ ܩܘܫܬܐ. ܒܚܤܕܐ ܘܒܐܘܠܵܨܢܐ. ܘܕܗܘ̤ܝܬܘܢ\nܚܙ̈ܘܢܐ. ܘܕܐܦ ܐܫܬܘܬܦܬܘܢ ܠܐܢܫܐ ܕܗܠܝܢ ܤܝܒܪܘ. ܘܫܘܥܠܝܐ ܕܚܝܠܵܬܢܐ ܒܚܕܘܬܐ ܤ̣ܝܒܪܬܘܢ. ܡܛܠ\nܕܝܕܥܝܢ ܐܢܬܘܢ ܕܐܝܬ ܠܟܘܢ ܐܓܪܐ ܒܫܡܝܐ ܕܡܝܬܪ\nܘܠܐ ܥ̇ܒܪ. ܠܗܕܐ ܤܟܝܠ ܟܠܗ̇ ܬܫܠܒܘܚܬܐ\nܕܡܝܬܪܘܬܐ ܡܬܦܪܣ ܠܡܚܠܨܘ ܡ̣ܢܟܘܢ ܤܛܢܐ\nܒܥܠܕܒܒܐ ܕܓܘܐ. ܗ̇ܝ ܕܟܕ ܤܓܝ ܐܨܛܢ̣ܥ ܝܘܓܪܐ\nܕܫܢܝ̈ܐ: ܠܐ ܐܫܟܚ ܕܒܐܝܕ̈ܝܐ ܢܘܟܪ̈ܝܬܐ ܢܤܓܦܟܘܢ\nܐܝܟ ܡܐ ܕܨܒܐ. ܘܗܐ ܠܤܓܝ̈ܐܐ ܐܙܥ ܥܠܝܟܘܢ\nܒܟܠܙܒܢ. ܐܝܠܝܢ ܕܥܫܝܢܝܢ ܗܘ̣ܘ ܒܚܝܠܐ ܘܡ̇ܨܠܚܝܢ ܗܘ̣ܘ\nܒܥܠܡܐ. ܘܒܛܠܘ ܐܢܘܢ ܐܟܡܐ ܕܒܛܠܘ. ܘܐܢܬܘܢ\nܐܝܟ ܕܐܝܬܝܟܘܢ ܩܘܝ̣ܬܘܢ ܒܬܫܒܘܚܬܐ ܝܬܝܪܬܐ\nܕܥܕܡܐ ܠܗܫܐ. ܐܦܠܐ ܕܝܢ ܒܢܟܘܢ ܕܝܠܟܘܢ ܐܬܡܨܝܼ\nܗܘ̇ ܤܢܐܐ ܕܢܝ̈ܢܫܐ ܠܡܩܡܘ ܠܗ ܡܫܡܫܢܐ ܕܚ̇ܫܚ\nܠܨܒܝܢܗ. ܥܕܡܐ ܕܠܪܘܚܩܐ ܡܢܟܘܢ ܝܫܢܝ. ܘܕܝܘܐ\nܓܪܒܚܐ ܐܫܢܟܚ ܠܗ ܕܡܫܬܡܗ ܐܝܤܚܩ. ܘܕܠܚܗ\nܒܥܛܪܐ ܕܒܝܫܘܬܗ ܘܚܠܛܗ ܒܟܢܫܟܘܢ ܡܫܝܢܐ:\nܠܐܒܕܢܐ ܕܩܢܘܡܗ ܘܠܒܝܫܬܐ ܕܝܠܟܘܢ. ܘܒܗܢܐ ܐܝܟ\nܕܒܡܫܡܫܢܐ ܚܦܝܛܐ: ܫܘܡܠܝܐ ܕܪܓܬܗ ܤܦܩܐܝܬ\nܐܫܟܚ. ܘܡܤܟܐ ܠܡܫܚܘ ܤܛܢܐ ܒܥܠܕܒܒܗ\nܕܓܢܤܢ. ܠܐ ܗܟܝܠ ܢܬܠ ܡܪܝܐ ܪܓܬܗ ܠܥܘ̇ܠܐ\nܒܐܝܕ̈ܝܟܘܢ ܐܘ ܓܒܪ̈ܐ ܚܤܝ̈ܐ. ܘܬܪܥܝܬܗ ܠܐ ܬܤܩ\nܠܪܫ.","english":"this evil has prevailed like a serpent over the natures.  \nHear now what I ask of you: a voice alone,  \nthe awakener of your slumber. And so be roused, be roused,  \nO men, O brothers. Be roused zealously, as  \nin the days of old. And put on the strength of the arm of the Lord. And do not lose the boldness of countenance that you have: for a great reward is stored up for it.  \nRemember, then, the former days:  \nthose in which you endured great affliction in sufferings  \nfor the sake of truth, in envy and in distress. And that you were  \nspectators, and that you also shared in the fire that those who endured it suffered. And you shared in the joy of the triumphs of the powers.  \nFor you know that you have a reward in heaven that is better  \nand does not pass away. For this whole foolish disturbance  \nof excellence is being spread to deliver you from the adversary,  \nthe inner enemy. That which, when it had greatly exerted the burden  \nof the years, could not, through foreign hands, overturn you  \nas it wished. And behold, it has now come upon many of you  \nat all times—those who were strong in power and were successful  \nin the world. And they ceased as they ceased. And you,  \nas you are, have remained in more excellent glory  \nuntil now. Nor, moreover, was that measure of the enemies able, through your own hands, to set up a minister who would suit its will, until, far from you, it set up  \na demon of leprosy, named Isaac, and for him  \nwith the crown of his wickedness and his mixture with your grief, he was sent  \nto the destruction of his standing and to your evil. And in this, as  \nin a zealous minister, the fulfillment of his desire was sufficiently  \nfound, and he was able to anoint the adversary, the enemy  \nof the flesh. So let not the Lord give his desire to the wicked  \nthrough your hands, O holy men. And let his thought not ascend to the head.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܫܠܛܬ̤ ܒܝܫܬܐ ܗܕܐ ܐܝܟ ܝܫܢܬܐ ܥܠ ܛܒ̈ܝܥܐ","severity":"info","text":"The phrase 'this evil has prevailed like a serpent over the natures' uses ܝܫܠܛܬ̤ (prevailed) and ܝܫܢܬܐ (serpent), evoking the serpent as a symbol of the adversary (Satan) in Syriac ascetic literature, contrasting with the 'natures' (ܛܒ̈ܝܥܐ) of the monks.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܠܒܼܫܘ ܥܘܫܢܐ ܕܕܪܥܗ ܕܡܪܝܐ","severity":"info","text":"The exhortation 'put on the strength of the arm of the Lord' echoes Old Testament imagery of divine power (e.g., Isa 40:10; Ps 89:21), common in Syriac paraenesis to urge spiritual warfare.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܘܐ ܓܪܒܚܐ ܐܫܢܟܚ ܠܗ ܕܡܫܬܡܗ ܐܝܤܚܩ","severity":"info","text":"The reference to 'a demon of leprosy, named Isaac' likely alludes to a specific figure or event in the Izla monastery schism, possibly a monk or leader who caused division; leprosy (ܓܪܒܚܐ) is a metaphor for moral or spiritual corruption in Syriac tradition.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܬܬܥܝܪܘ ܗܟܝܠ ܐܬܬܥܝܪܘ","severity":"info","text":"The repeated imperative 'be roused, be roused' (ܐܬܬܥܝܪܘ ܐܬܬܥܝܪܘ) marks a rhetorical climax, transitioning from rebuke to exhortation, a common feature in Syriac epistolary paraenesis.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܒܗܢܐ ܐܝܟ ܕܒܡܫܡܫܢܐ ܚܦܝܛܐ","severity":"info","text":"The phrase 'as in a zealous minister' parallels earlier uses of ܚܦܝܛܐ (zealous) in the letter (e.g., 'zealously' in line 4), reinforcing the theme of proper vs. misguided zeal in monastic discipline.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܠܚܗ ܒܥܛܪܐ ܕܒܝܫܘܬܗ ܘܚܠܛܗ ܒܟܢܫܟܘܢ ܡܫܝܢܐ","severity":"caution","text":"The phrase 'with the crown of his wickedness and his mixture with your grief, he was sent' is syntactically dense; ܡܫܝܢܐ (sent) may be a scribal error or variant for ܐܫܬܕܪ (was sent), and the sense of 'crown' (ܥܛܪܐ) as ironic or sarcastic is debated.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Isaac' (ܐܝܤܚܩ) as a historical figure or symbolic name is unclear; the text may refer to a known opponent in the Izla schism.","The phrase 'ܘܕܠܚܗ ܒܥܛܪܐ ܕܒܝܫܘܬܗ' could be read as 'and for him with the crown of his wickedness' or 'and he was crowned with his wickedness'; the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܐܠܐ ܢܟܤܝܘܗܝ ܥܘ̣ܠܐ ܕܤܦܘ̈ܬܗ܆ ܕܒܓܘܡܪ̈ܐ\nܕܚܛܝܬܗ ܢܐܩܕ. ܐܢܬܘܢ ܓܝܪ ܐܬܢ̇ܦܨܘ ܡ̣ܢ ܥܦܪܐ\nܕܤܢܐܬܐ. ܘܐܬܕܟܘ ܡ̣ܢ ܚ̣ܠܐ ܕܒܥܠܕܒܒܘܬܐ. ܘܐܬܬܥܝܪܘ ܡ̣ܢ ܝܫܝܬܐ ܕܡܗܡܝܢܘܬܐ. ܘܐܝܟ ܒܢ̈ܝ\nܢܘܤܪܐ ܗܟܝܠ ܗܟܢܐ ܗܠܟܘ. ܘܚܡܤܢܘ ܒܫܪܪܗ\nܕܐܠܗܐ ܕܚܡܤܢ ܒܟܘܢ ܐܠܗܐ. ܘܛܪܘ ܓܘܥܠܢܐ\nܕܐܒܗ̈ܝܟܘܢ ܙܗܝܪܐܝܬ. ܕܬܗܘܘܢ ܒܢ̈ܝ ܝܪܬܘܬܐ\nܕܩܕܝܫܘܬܗܘܢ. ܘܠܐ ܬܒܗܬܘܢ ܡܢܗܘܢ ܒܝܘܡܐ\nܕܒܘܚܪܢܐ. ܘܦܘܩܘ ܒܬܪ ܐܚܝ̈ܟܘܢ ܘܟܢܫܘ ܐܢܘܢ. ܘܐܢ\nܐܠܨܐ ܠܡܚ̣ܫ ܚܠܦܝܗܘܢ ܢܐ ܬܬܟܟܠܘܢ ܥܕܡܐ\nܕܬܥܒܕܘܢ ܐܢܘܢ ܠܟܘܢ ܒܢ̈ܝ ܡܥܡܪܐ. ܘܫܘ̈ܬܦܐ\nܕܚܘܒܐ. ܥܬܝܕ ܗܘ̣ ܓܝܪ ܙܒܢܐ ܒܝܫܐ ܕܢܩܘ̣ܡ ܥܠܝܢ\nܡ̣ܢ ܒܬܪ ܩܠܝܠ ܗ̇ܘ ܕܒܗ ܥܠ ܡܥܕܪ̈ܢܐ ܤܓܝ̈ܐܐ\nܡܤܬܢܩܝܢ ܐܢܬܘܢ: ܐܢܗ̣ܘ ܕܐܝܬܝܟܘܢ ܪ̈ܚܡܝ\nܗܝܡܢܘܬܐ ܘܪ̈ܚܡܝ ܫܪܪܐ. ܘܐܢ ܠܘ ܒܚܕܐ ܠܟܠܗܝܢ\nܡܝܬܪ̈ܬܐ ܐܘܒܕܬܘܢ. ܐܬܕܟܪܘ ܗܟܝܠ ܐܘ ܒܢ̈ܝ\nܠܦܚܘܬܝ ܠܝ ܠܫܘܬܦܐ ܕܚܘܒܟܘܢ ܘܕܘܥܢܢܙ ܝܫܦܝܪ\nܐܝܟ ܕܐܦ ܐܢܐ ܠܟܘܢ ܫܦܝܪ. ܘܦܢܘ ܠܝ ܒܟܬܒܐ ܫܪܪܐ\nܕܪ̈ܥܝܢܝܟܘܢ ܒܟܠܤܝܢ ܐܝܠܝܢ ܕܟܬܿܒܬ ܠܟܘܢ. ܟܬܘܒܘ\nܠܝ ܕܝܢ ܐܝܟ ܕܫܦܪ ܠܟܘܢ. ܐܢ ܟܠܟܘܢ ܐܟܚܕܐ\nܘܐܢ ܚܕ ܚܕ ܠܚܘܕܐܝܬ. ܡܛܠ ܕܐܢܐ ܗܘ̇ ܐܝܬܝ ܠܟܘܢ\nܥܕ ܗܫܐ܆ ܗܘ̇ ܕܐܦ ܡ̣ܢ ܩܕܝܡ ܐܝܬܝ ܗܘ̇ܝܬ. ܗܢ̇ܘ ܕܝܢ\nܒܪܐ ܘܐܚܐ. ܘܡܤܟܢܐ ܡ̣ܢ ܟܠ ܦܪܘܣ ܝܫܘܬܦܐ\nܕܤܘܥܪ̈ܚܟܘܢ ܘܕܡܠܝ̈ܟܘܢ܆ ܒܟܠܗܝܢ ܐܝܠܝܢ ܕܫܦܪ̈ܢ\nܠܨܒܝܢܗ ܕܐܠܗܐ. ܘܡܦܪ̈ܩܢ ܡ̣ܢ ܥܘ̣ܠܐ ܠܟܠ ܕܩܪܐ\nܠܫܡܗ ܕܡܪܝܐ. ܕܗ̣ܘ ܒܛܝܒܘܬܗ ܢܓܡܘܪܟܘܢ ܒܟܠ\nܥ̣ܒ̇ܕ ܛܒ ܕܬܥܒܕܘܢ ܨܒܝܢܗ. ܗܘ̤ܘ ܫܪܝܪܝܢ ܒܡܪܢ܀","english":"But the wickedness of his lips, which in the embers of his sin he kindled. For you have been mixed with the dust of the hour, and have been cleansed with the mud of enmity, and have been roused from the sleep of negligence. And like sons of the covenant, then, walk thus, and be confirmed in the truth of God, who is confirmed in you. And guard the tradition of your fathers vigilantly, so that you may be sons of the inheritance of their sanctity, and not be shamed by them on the day of judgment. And go out after your brothers and grieve yourselves. And if it is necessary to suffer for their sake, do not be hindered until you make yourselves into sons of the monastery and partners in love. For an evil time is prepared, which will rise against us from behind shortly, that in which many helpers will be separated from you: if you are lovers of faith and lovers of truth. And if not, you will lose all the virtues at once. Remember, then, O sons, my lowliness, for me to be a partner in your love, and it is fitting that I be well-disposed, just as I am well-disposed toward you. And answer me in writing the true thoughts of your minds concerning all the things I have written to you. Write to me, then, as it seems good to you, whether all of you together or each one individually. For I am the same to you now as I was from the beginning: the same son and brother, and participant in all the communion of your deeds and your words, in all things that are fitting to the will of God and that save from wickedness all who call upon the name of the Lord. May He, by His grace, perfect you in every good work that you do according to His will. Be steadfast in the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܢ̈ܝ ܢܘܤܪܐ","severity":"info","text":"The phrase 'sons of the covenant' (bnay qyāmā) denotes a distinct rank within the Syriac ascetic tradition, often referring to celibate male covenanters who were formally enrolled in the church. Ishoʿyahb uses it here to recall the addressees' original monastic identity.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܘܥܠܢܐ","severity":"info","text":"The term 'tradition' (guʿlānā) carries the sense of received teaching or practice handed down from the fathers. In this context it refers to the ascetic and doctrinal heritage of the monastery of Izla.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܦܘܩܘ ܒܬܪ ܐܚܝ̈ܟܘܢ","severity":"info","text":"The exhortation 'go out after your brothers' echoes the biblical call to pursue those who have separated, reminiscent of the parable of the lost sheep (cf. Matt 18:12–14) and the apostolic command to seek the erring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܒܢܐ ܒܝܫܐ","severity":"info","text":"The 'evil time' likely refers to the impending persecution or schism that threatened the monastic community of Izla during the Christological controversies of the seventh century. Ishoʿyahb warns that many helpers will be lost unless the brothers remain steadfast.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage concludes the letter with a series of imperatives and conditional warnings, forming a hortatory climax. The shift from direct address ('you') to first-person plural ('us') in the warning about the evil time marks a rhetorical intensification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܟܬܘܒܘ ܠܝ","severity":"info","text":"The request for a written response ('write to me') indicates that this letter was part of an ongoing correspondence. Ishoʿyahb asks for individual or collective replies, showing his pastoral concern for each brother's conscience.","cites":[{"key":"ed:dsc-594","label":"source edition: Letter 17: To the brothers in the monastery of Izla who were seperated from their brothers","url":"https://syriaccorpus.org/594"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mixed with the dust of the hour' (ܐܬܢ̇ܦܨܘ ܡ̣ܢ ܥܦܪܐ ܕܤܢܐܬܐ) is ambiguous: it may refer to a ritual of penitential humiliation or to the physical dust of the monastery floor. The reading taken is that it denotes a state of humility and repentance.","The clause 'cleansed with the mud of enmity' (ܘܐܬܕܟܘ ܡ̣ܢ ܚ̣ܠܐ ܕܒܥܠܕܒܒܘܬܐ) is paradoxical; it likely means that the brothers have been purified through the experience of conflict or hostility."],"confidence":"high","notes":[]}]}