{"slug":"dsc-60","id":"syriac:dsc:dsc-60","title":"On the Prodigal Son","title_source":"On the Prodigal Son","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:56Z","cost_usd":0.012579},"source":{"registry_id":"syriac:dsc:dsc-60","work_id":"dsc-60","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/60"},"stats":{"passages":19,"english_words":5473,"coptic_letters":0,"source_letters":11351,"commentary_units":110,"commentary_kinds":8,"derived_notes":6,"ambiguities":32,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"dsc-60","abstract":"Narsai's homily On the Prodigal Son is a Syriac mēmrā (isosyllabic couplet poem) that reworks the Lucan parable (Luke 15:11–32) into a dramatic dialogue between the father and the younger son. Composed in the late fifth century, it survives in East Syriac manuscripts from the 13th–14th centuries. The homily was used liturgically during the Fast (Sawmā), likely in evening vigils, and its allegorical reading presents the father as a type of divine mercy. The edition collates multiple witnesses but does not record variants or glosses.","historical_context":"Narsai (d. ca. 503 CE) was a leading theologian and poet of the Church of the East, active at the School of Edessa and later at Nisibis. This mēmrā was composed in the second half of the fifth century, probably in Nisibis or its environs, for a Syriac-speaking East Syriac community. The work belongs to the genre of liturgical poetry (mēmrā) and was transmitted in East Syriac manuscript tradition, with the earliest surviving witnesses dating to the 13th–14th centuries. Its inclusion in later lectionaries for the Fast (Sawmā) indicates continued liturgical use. The homily reflects Narsai's catechetical style and his allegorical interpretation of scripture, common in the School of Nisibis. The text is not securely dated to a specific year, and the edition does not provide a full stemma or record manuscript variants.","significance":"This homily exemplifies Narsai's poetic and theological method, transforming a Gospel parable into a dramatic, allegorical meditation on divine mercy. It is a key witness to East Syriac liturgical poetry and the reception of Luke's parable in late antique Mesopotamia. The work also illustrates the continuity of Syriac exegetical traditions and the use of mēmrē in Lenten vigils.","timeline":[{"date":"Late 5th c.","event":"Composition of Narsai's mēmrā On the Prodigal Son, likely in Nisibis or Edessa."},{"date":"ca. 503 CE","event":"Traditional date of Narsai's death."},{"date":"13th–14th c.","event":"Earliest surviving East Syriac manuscripts of the homily."},{"date":"Undated","event":"Inclusion of the homily in East Syriac lectionaries for the Fast (Sawmā)."},{"date":"Modern","event":"Edition of the Syriac text collating multiple manuscript witnesses."}],"relations":[{"work":"Luke 15:11–32","relation":"Biblical source; the parable of the Prodigal Son is reworked as a dialogue.","key":"","label":null,"url":null},{"work":"Narsai's other mēmrē","relation":"Part of Narsai's corpus of liturgical poetry, sharing style and themes.","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition","relation":"Used in Lenten vigils; reflects the liturgical calendar of the Church of the East.","key":"","label":null,"url":null},{"work":"School of Nisibis exegesis","relation":"Allegorical reading of scripture typical of the School of Nisibis.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Parable of the Prodigal Son","label":"Parable of the Prodigal Son","url":"https://en.wikipedia.org/wiki/Parable_of_the_Prodigal_Son","reason":"Biblical source of the homily."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community for which the work was composed."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Theological and educational context."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary tradition."},{"key":"wikipedia:Lent","label":"Lent","url":"https://en.wikipedia.org/wiki/Lent","reason":"Liturgical season of the homily's use."}],"cautions":["The homily is not securely dated to a specific year; the dating rests on stylistic and manuscript evidence.","The earliest surviving manuscripts are from the 13th–14th centuries, leaving a gap of several centuries from composition.","The edition does not record variant readings or marginal glosses; textual fluidity may be underreported.","The exact place of composition (Nisibis or Edessa) is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000498,"generated":"2026-11-15T02:58:19Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/60"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8562"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-60","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":110,"english_words":5473,"source_letters":16862,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in isosyllabic couplets (mēmrā), the standard verse form for Narsai’s liturgical poetry. The register is elevated but not obscure, typical of his catechetical style.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Narsai’s death is traditionally placed in 503 CE, but the dating of individual mēmrē rests on stylistic and manuscript evidence. This homily is not securely dated to a specific year.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple East Syriac manuscripts, the earliest of which date from the 13th–14th centuries. The edition collates several witnesses but does not provide a full stemma.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This mēmrā was read during the East Syriac liturgical season of the Fast (Sawmā), likely as part of the evening vigil. Its inclusion in later lectionaries attests to its continued use.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not record variant readings or marginal glosses from the manuscripts. Readers interested in textual fluidity should consult the manuscript facsimiles directly.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"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: 19 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{"ed:dsc-60":{"label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}},"segments":[{"i":1,"ref":"p1","source":"ܕܥܲܠ ܒܪܵܐ ܐܣܵܘܿܛܵܐ\nܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܥܸܣܪܝܼܢ ܘܲܬܼܠܵܬܼܵܐ. :ܕܥܲܠ ܒܪܵܐ ܐܣܵܘܿܛܵܐ\nܒܗܵܕܹܐ ܫܲܒܿܬܼܵܐ ܕܼܚܲܫܵܐ ܟܠ ܠܸܠܝܵܐ ܡܸܐܡܪܵܐ ܐܵܡ̇ܪܝܼܢ܀ ܥܘܼܢܵܝܵܐ܀ :ܕܠܵܚܸ̇ܡ ܠܚܲܫܵܐ\nܐܲܚܲܝ̈܀ :ܠܪܲܒܵܢܘܼܬܼܵܐ ܕܣܸܦܪ̈ܲܝ ܪܘܼܚܵܐ ܒܥܹ̇ܝܬܼ ܕܐܸܬܿܬܲܠܡܲܕܼ\nܘܫܪܝܼܬܿ ܕܐܗܓܐ ܕܲܟܼܬܼܝܼܒܒܼ ܒܚܘܼܐܘܼܩܵܐ ܓܲܒܼܪܵܐ ܘܲܒܼܢܵܘ̈ܗܝ. :ܒܪܹܫ ܦܵܣܘܿܩ̈ܐ ܦܓܲܥ ܒܝܼ ܫܲܪܒܵܐ ܕܦܘܼܠܵܓܼ ܢܸܟܼܣܹ̈ܐ\nܐܲܒܼܵܐ ܕܡܵܘܪܸܬܼ ܥܘܼܬܼܪܵܐ ܕܚܘܼܒܹܗ ܠܲܬܼܪܹܝܢ ܝܠܕܵܘ̈ܗܝ. :ܙܥܥܪܵܐ ܫܸܡ̇ܥܹܬܼ ܟܲܕܼ ܐܵܡܲ݁ܪ ܗ̄ܘ̣ܵܐ ܠܘܵܬܼ ܝܵܠܘܿܕܼܗ\nܕܗܒ̣ ܠܝܼ ܦܲܠܓܼܘܼܬ ܕܐܸܗܘܐ ܫܲܠܝܼܛ ܥܲܠ ܡܲܪ̈ܗܵܛܲܝܼ. :ܗܒܼ ܠܝܼ ܗܲܒܼܠܝܼ ܕܐܸܗܘܹܐ ܡܵܪܵܐ ܠܢܸܟܼܣܝ̈ ܘܐܹܕܲܒܲܪ ܕܠܝܼ\nܐܲܝܟ ܡܵܐ ܕܲܦܐܹܐ ܠܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܠܡܸܫܬܲܠܛܘܼ. :ܗܲܒܼܠܝܼ ܕܐܸܩܢܹܐ ܫܡܵܐ ܕܲܒܼܢܲܝ̈ܵܐ ܒܗܘܿܢ ܒܲܥܒܼ̈ܕܹܐ\nܘܢܸܕܲܥ ܘܢܸܕܲܥ ܟܠܢܵܫ ܕܡ̣ܢ ܛܘܼܗܡܵܐ ܐ̄ܢܵܐ ܩܢܹܐ ܚܹܐܪܘܼܬܼܵܐ. :ܐܸܢ ܝܵܪܬܼ ܐ̄ܢܵܐ ܫܲܡܠܑܵܐ ܨܹܐܕܲܝ ܫܸܡ ܝܼܪ̈ܬܘܸܬܼܵܐ\nܘܲܒܼܩܝܼ ܪܸܥܝܵܢܝ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܕܕܼܘܼܒܵܪ ܚܲܝܲܝ̈. :ܘܕܲܕܼ ܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܐܲܒܼܵܐ ܕܝܠܕܗ ܠܵܐ ܡܲܟܼܫܲܪ ܗ̄ܘ̣ܵܐ\nܠܵܐ ܐܸܬܼܥܲܣܲܩ ܕܲܢܡܲܠܹܐ ܠܹܗ ܪܸܓܲܬܼ ܢܲܦ̣ܫܹܗ. :ܘܟܲܕܸ ܠܵܐ ܛܵܥ̈ܐ ܠܒܲܣܝܼܡܘܼܬܹܗ ܛܘܼܥܲܝ ܕܲܒܼܪܹܗ\nܠܵܐ ܚܵܫܸ̇ܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܬܸܿܠ ܝܲܬܿܝܼܪ ܠܚܲܣܝܼܪ ܗܵܘܢܵܐ. :ܘܟܲܕܼ ܕܝܼܠܹܗ ܗ̣̄ܘܵܬܼ ܕܢܸܬܸܿܠ ܝܲܬܼܝܼܪ ܠܑܲܐܝܢܵܐ ܕܫܵܘܹ̇ܐ\nܒܫܲܘܝܼܘ ܝܼܗܒܹܿܗ ܥܘܼܬܼܪܵܐ ܪܲܒܿܐ ܕܒܲܣܝܼܡܘܼܬܹܗ. :ܒܫܘܝܘܼܦܸܠܲܓܼ ܥܘܼܬܼܪܵܐ ܠܲܒܼܢܵܘ̈ܗܝ ܐܲܒܼܵܐ ܕܪ̈ܚܡܹܐ\nܘܠܵܐ ܚܵܫܸ̇ܒ̣ ܗ̄ܘ̣ܵܐ ܥܲܡ ܙܲܠܝܼܠܵܐ ܕܐܲܚ̣ܨܦ ܘܲܫܐܸܠ.","english":"On the Prodigal Son\nThis is his, when it is the homily of the twenty-third. On the Prodigal Son\nIn this week of the Passion, every night the homily is recited. A homily. That he endured the Passion\nMy brethren. For the abundance of the books of the Spirit, I sought to be instructed\nAnd I began to meditate on what is written in the Gospel, the man and his sons. At the beginning of the sections, the story of the division of the treasures struck me\nA father who bequeathed the wealth of his love to his two sons. I heard the younger one when he was saying to his parent\nGive me my portion so that I may be master over my own affairs. Give me my share so that I may be lord of my treasures and manage what is mine\nAs it befits free sons to rule. Give me so that I may acquire the name of a free man in my deeds\nAnd know, and know, everyone who from the lineage of a father acquires freedom. If a son inherits a full share of the inheritances\nAnd my mind is troubled by the trial of the conduct of my life. And the father knew that his son was not fit\nHe did not trouble himself to fulfill the desire of his own self. And when he did not err from the pleasure of his son's error\nHe did not consider that he would give more to the one who was lacking. And when it was his to give more to the one who was worthy\nIn equality he gave the great wealth of his pleasure. In equal division of the wealth to his sons, the father of mercy\nAnd he did not consider with the worthless one that he would be insolent and ask.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܥܲܠ ܒܪܵܐ ܐܣܵܘܿܛܵܐ","severity":"info","text":"The opening rubric identifies the work as a memrā (homily) for the twenty-third of the month, recited nightly in Passion Week, situating it within the liturgical calendar of the East Syriac tradition.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܐܡܪܵܐ","severity":"info","text":"The term memrā (ܡܸܐܡܪܵܐ) denotes a metrical homily, a standard genre in Syriac literature for liturgical and catechetical exposition.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܘܼܐܘܼܩܵܐ","severity":"info","text":"The phrase 'in the Gospel' (ܒܚܘܼܐܘܼܩܵܐ) introduces the parable of the Prodigal Son (Luke 15:11–32), which Narsai reworks as a dialogue between the father and the younger son.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܼܚܲܫܵܐ","severity":"info","text":"The reference to 'Passion Week' (ܫܲܒܿܬܼܵܐ ܕܼܚܲܫܵܐ) aligns the homily with the East Syriac liturgical practice of reading Narsai's memrē during Lent, particularly on the theme of suffering and redemption.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܒܼܵܐ ܕܪ̈ܚܡܹܐ","severity":"info","text":"The epithet 'father of mercy' (ܐܲܒܼܵܐ ܕܪ̈ܚܡܹܐ) echoes a common Syriac designation for God, paralleling Narsai's allegorical reading of the parable as a type of divine compassion.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܩܝܼ ܪܸܥܝܵܢܝ","severity":"caution","text":"The phrase 'my mind is troubled' (ܘܲܒܼܩܝܼ ܪܸܥܝܵܢܝ) may reflect a textual crux: the verb could be read as 'troubled' or 'disturbed,' but the exact nuance in context of the father's deliberation is ambiguous.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܒܼܩܝܼ ܪܸܥܝܵܢܝ' (my mind is troubled) may also be interpreted as 'my mind is divided,' reflecting the father's internal conflict; the reading taken follows the English draft's 'troubled.'"],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܫܩ݂ܲܠ ܝܪܬܘܼܬܼܵܐ ܒܢܲܝ̈ ܥܲܬܝܼܪܵܐ ܘܐܸܚܕܼܘ ܢܘܼ̈ܡܹܐ\nܘܥܲܡ ܦܘܼܠܵܓܼܗܘܿܢ ܦܪܲܫ̣ܘ ܘܐܸܬܼܢܲܟܼܪܝܼܘ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ. :ܙܥܘܿܪܵܐ ܟܲܢܼܫ ܥܘܼܬܼܪܵܐ ܕܲܡܛܝܗܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ\nܘܐܲܪܚܸܩ ܘܲܫ̣ܪܵܐ ܒܐܲܬܼܪܵܐ ܕܡܲܒܼܥܲܕܼ ܡ̣ܢ ܝܵܕܘܿܥܘ̈ܵܗܝ. :ܥܲܡ ܩܸܢܝܵܢܹܗ ܦ̣ܪܫ ܐܵܦ ܚܘܼܒܹܿܗ ܡ̣ܢ ܝܵܠܘܿܕܹܿܗ\nܘܲܪܚܸܡ ܘܐܲܚܸܒܼ ܠܲܡܕܲܝܵܪܘܼ ܥܲܡ ܢܘܼܟܼܪ̈ܵܝܹܐ. :ܛܥ̣ܵܐ ܥܸܢܝܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ\nܘܫܲܪܝܼ ܦܵܗܹ̇ܐ ܒܲܕܼ ܠܵܐ ܦܲܐܝ̈ܢ ܠܲܒܼܢܲܝ̈ ܚܹܐܪ̈ܐ. :ܒܢܲܦ̣ܫܹܗ ܘܦܲܓܼܪܹܗ ܢܦܲܩ̣ ܘܐܹܬܼܢܲܟܼܪܝܼ ܠܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ\nܘܥܲܡ ܩܸܢܝܵܢܵܘ̈ܗܝ ܚ̣ܙܲܩܘ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܒܵܬܲܪ ܛܘܼܥܝܲܝ. :ܟܠܹܗ ܥܘܼܬܼܪܵܐ ܫܩ̣ܠ ܐܣܘܿܛܵܐ ܘܲܢܦ݂ܲܩ ܥܲܡܹܗ\nܘܠܲܐ ܐܲܪܦܝܼ ܠܹܗ ܣܪܝܼܕܼܵܐ ܕܚܘܼܒܹܿܗ ܠܘܵܬܼ ܩܲܪ̈ܝܼܒܼܵܘ̈ܗܝ. :ܢܦ̣ܩ ܡ̣ܢ ܫܲܝܢܵܐ ܘܲܪܚܸܡ ܚܘܼܪܒܿܐ ܕܲܡܠܹܐ ܩܸܢܛܵܐ\nܘܐܲܥܢܝܼ ܢܲܦ̣ܫܹܗ ܒܵܐ ܣܘܿܛܘܼܬܼܵܐ ܘܙܲܠܝܼܠܘܼܬܼܵܐ. :ܪܸܓܿܬܼܵܐ ܣܢܝܼܬܼܵܐ ܒܛܸܢ̣ܘ ܚܘܼܫܵܒܲܘ̈ܗܝ ܒܸܦܩܦܵܐ ܕܥܵܘܠܵܐ\nܘܐܵܘܠܸܕܼ ܦܘܼܡܹܗ ܘܪܒܿܝ ܥܝܼܢܘ̈ܗܝ ܦܹܐܪܵܐ ܨܲܚܢܵܐ. :ܙܲܠܝܼܠܘܼܬܼܵܐ ܫܒ̣ܬܼܗ ܠܗܵܘܢܵܐ ܕܒܲܪ ܚܲܟܿܝܼܡܵܐ\nܘܐܲܝܟ ܓܲܠܘܵܝܵܐ ܢܦܲܩ̣ ܘܐܸܬܼܡܲܟܸܿܟ ܩܕܼܵܡ ܚܘܼܬܼܚ̈ܬܼܵܐ. :ܛܥ̣ܵܐ ܚܸܟܼ̈ܡܵܬܹܗ ܘܐܲܫܝܼܛ ܠܲܫܡܵܐ ܕܝܲܩܝܼܪܘܼܬܗ\nܘܠܵܐ ܐܸܬܼܥܲܗܲܕ ܕܡܲܢ̣ܘܼ ܘܒܲܪ ܡ̇ܢ ܘܐܲܝܢ̣ܵܘ ܛܘܼܗܡܹܗ. :ܐܸܟ̣ܠ ܐܘܼܟܼܠܵܐ ܕܐܵܣܘܿܛܘܼܬܼܵܐ ܥܲܡ ܐܣܟ̈ܛܐ\nܘܐܲܥܢܝܼ ܢܲܦ̣ܫܹܗ ܒܫܸܩܝܵܐ ܨܲܚܢܵܐ ܥܲܡ ܙܲܠܝܼܠܹ̈ܐ. :ܪܘܝܼ ܪܸܥܝܵܢܹܗ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ\nܘܲܪ̈ܗܸܛܝ ܥܲܝܢܵܘ̈ܗܝ ܩܵܬܼܵܪ ܙܵܘܥܵܘ̈ܗܝ ܕܠܵܐ ܟܕܼܚܵܕܼܵܐ.","english":"He took the inheritance from the wealthy father, and seized the possessions,\nand with their portion they divided, and one became estranged from his companion. The younger one squandered the wealth that came to him from his father's house,\nand he went far off and settled in a place far removed from his acquaintances. With his portion he also separated his love from his parent,\nand he loved and cherished the company of harlots. He lost the noble portion of the fine garments of his father's house,\nand began to revel without restraint among free men. With his own person and body he went out and became estranged from the men of his kind,\nand with his portion his thoughts were bound after their error. He took all the wealth, a spendthrift, and went out with it,\nand he left no remnant of his love for his relatives. He went out from the family and loved the desolate place full of thorns,\nand he immersed himself in it in prodigality and vileness. A foul stench corrupted his thoughts with the blow of iniquity,\nand his mouth gave birth and his eyes grew the fruit of shame. Vileness cast down the honor of the wise man's son,\nand like a commoner he went out and humbled himself before prostitutes. He lost his wisdoms and cast away the name of his dignity,\nand he did not remember what and whose and of what lineage he was. He ate the food of prodigality with gluttons,\nand immersed himself in a shameful brothel with vile men. His mind was drunk with the agitations of body and soul,\nand his eyes ran after the movements of his limbs without restraint.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܘܿܛܵܐ","severity":"info","text":"The Syriac term ܐܣܘܿܛܵܐ (ʾasōṭā) is a loan from Greek ἄσωτος, meaning 'prodigal' or 'spendthrift'. It directly echoes the parable's theme and is used here as a substantive for the younger son.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"On the Prodigal Son","severity":"info","text":"This passage expands the Lucan parable (Luke 15:11–16) of the prodigal son's departure and dissipation. Narsai elaborates the son's squandering of inheritance and association with harlots, consistent with the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"harlots","severity":"info","text":"The reference to 'harlots' (ܢܘܼܟܼܪ̈ܵܝܹܐ) reflects a common topos in Syriac ascetic literature, where sexual sin symbolizes spiritual estrangement. Narsai uses this to dramatize the son's moral fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"He took the inheritance...","severity":"info","text":"This passage forms the narrative's second section, detailing the younger son's departure and descent into vice. It follows the opening introduction and precedes the son's eventual ruin, building a contrast with his later repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"foul stench","severity":"info","text":"The image of a 'foul stench' (ܪܸܓܿܬܼܵܐ ܣܢܝܼܬܼܵܐ) corrupting thoughts parallels Ephrem's use of olfactory metaphors for sin, e.g., in his Hymns on Faith, where moral decay is likened to a stench.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"and with their portion they divided","severity":"caution","text":"The Syriac phrase ܘܥܲܡ ܦܘܼܠܵܓܼܗܘܿܢ ܦܪܲܫ̣ܘ is ambiguous: it may mean 'they divided their portion' or 'they separated from their portion'. The English draft takes the latter, but the former is also possible, affecting the agency of the sons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with their portion they divided' could be read as the sons dividing the inheritance among themselves or as one son separating from his share; the draft opts for estrangement from the portion, but the Syriac allows both.","The term 'free men' (ܠܲܒܼܢܲܝ̈ ܚܹܐܪ̈ܐ) may refer to social status or to moral license; the context of revelry suggests the latter, but the former is not excluded."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܦܩ݂ܲܪ ܘܐܸܫܬܲܚܝܢ ܒܪܸܓܲܬܼ ܒܸܣܪܵܐ ܐܘܼܟܼܠܵܐ ܕܡܵܘܬܼܵܐ\nܘܠܵܐ ܐܸܬܼܒܲܝܲܢ ܕܒܼܐܘܼܟܼܠܹܗ ܡܵܘܒܸܿܕܼ ܩܸܢܝ̈ܢ ܚܲܝ̈ܵܘܗܝ. :ܘܘܼܬܼܪܗ ܐܵܘܒܸܿܕ ܘܦܲܪܲܚ ܢܸܟܼܣܵܘ̈ܗܝ ܒܹܝܬܼ ܙܢܝ̈ܬܐ\nܘܲܗܘ̤ܵܐ ܨܪܝܼܟܼܵܐ ܡ̣ܢ ܩ̈ܢܝܢܐ ܘܡ̣ܢ ܒܘܼܝܢܐ. :ܝܼܢܸܦ ܘܐܸܟܲܠ ܘܠܵܐ ܐܸܬܼܡܲܠܝܲܬ̤ ܐܣܵܘܿܛܘܼܬܹܗ\nܘܚܵܒ̣ ܘܐܸܬܼܡܲܫܟܲܢ ܘܐܵܘܿܓܼܪ ܢܲܦ̣ܫܹܗ ܒܐܘܼܟܼܠܵܐ ܕܝܵܘܡܵܐ. :ܥܲܡ ܢܵܟܼܘܿܠܵܐ ܐܵܘܓܼܪ ܝܲܥܢܵܐ ܠܡܸܦܠܲܚ ܡܲܓܿܢ\nܘܕܕܼܢܗ ܣܵܢܵܢܵܐ ܒܢܝܼܪܵܐ ܩܲܫܝܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ. :ܚܲܪܡܵܢܵܐܝܼܬܼ ܐܸܬܼܚܲܫܲܚ ܒܹܗ ܕܠܵܐ ܚܵܘܣܵܢܵܐ\nܘܐܲܝܟ ܕܲܒܼܨܲܥܪܵܐ ܥܲܒܼܕܹܗ ܪܥܝܵܐ ܠܚܲܘܬܼܵܐ ܒܣܝܼܪܬܵܐ. :ܚܙܝܼܪܹ̈ܐ ܒܣܝܼܪܹ̈ܐ ܫܕܪܗ ܠܡܸܪܥܵܐ ܠܝܲܩܝܼܪ ܡ̣ܢ ܟܠ\nܘܡ̣ܢ ܚܲܪ̈ܘܼܒܹܗ ܝܼܗ̣ܒ ܠܹܗ ܐܘܼܟܼܠܵܐ ܐܲܝܟ ܕܲܠܚܪ̈ܫܹܐ. ܥܲܡ ܚܲܝܘ̈ܬܼܵܐ ܐܲܫܘܝܼ ܚܲܝܘ̈ܗܝ ܣܵܢܐܵܐ ܕܐܲܓܼܪܹܗ. ܘܥܲܡ ܫܲܬܿܝܼܩܹ̈ܐ ܐܸܣ݂ܲܪ ܪܲܗܛܵܐ ܕܦܵܪܘܿܫܘܼܬܹܗ. :ܒܨܝܼܪ ܗ̄ܘ̣ܵܐ ܐܘܟܼܠܹܗ ܐܵܦ ܡ̣ܢ ܚܲܪ̈ܫܹܐ ܕܲܡܕܲܒܲܪ ܗ̄ܘ̣ܵܐ\nܘܲܡܙܲܠܗܸܙ ܗ̄ܘ̣ܵܐ ܡܵܙܘܿܢ ܚܲܝܵܘ̈ܗܝ ܡ̣ܢ ܕܲܒܼܥܝܼܵܐ. :ܐܵܟܸ̇ܠ ܗ̄ܘ̣ܵܐ ܓܝܲܪ ܐܘܼܟܼܠܵܐ ܫܝܼܛܵܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ\nܘܡܸܬܼܒܲܓܼܪܲܓܼ ܗ̄ܘ̣ܵܐ ܕܢܸܡܠܹܐ ܟܲܪܣܹܗ ܡ̣ܢ ܚܲܪ̈ܘܼܒܹܐ. :ܚܲܫܵܐ ܩܲܫܝܵܐ ܡܸܬܿܬܵܘܿܣܲܦ ܗ̄ܘ̣ܵܐ ܥܲܠ ܟܲܦܢܘܼܬܹܗ\n:ܘܡܸܬܒܵܩܹܐ ܗ̄ܘ̣ܵܐ ܕܟܲܕܼ ܫܝܼܛ ܐܘܼܟܼܠܹܗ ܒܨܝܼܪ ܘܡܙܠܗܲܙ\n:ܚܲܫܵܐ ܕܢܲܦ̣ܫܹܗ ܡܢܲܓܸܕ ܗ̄ܘ̣ܵܐ ܠܹܗ ܛܵܒܼ ܡ̣ܢ ܟܲܦܢܵܐ\nܕܐܲܝܟܲܢ ܐܘܒܸܿܕ ܥܲܡ ܩܢܝܼܢܘ̈ܗܝ ܐܵܦ ܚܟܡ̈ܬܗ. :ܒܚܲܫܹܗ ܘܟܲܦܢܹܗ ܨܒ̣ܝ̇ܬܼ ܕܐܸܬܼܒܲܩܹܐ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܕܡܵܢܲܐ ܗ̄ܝ̣ ܥܸܠܬܹܗ ܘܡܸܛܠ ܡܵܢܵܐ ܟܬܼܝܼܒܼ ܒܣܒܪܬܐ.","english":"He grew thin and was consumed by the burning desire of the flesh, the food of death, and he did not understand that by his food he was destroying the boundaries of his life. He wasted his surplus and scattered his possessions among brothels, and he became needy of the boundaries and of the house. He toiled and ate, and his gluttony was not satisfied, and he borrowed and was dragged along, and he hired out his own person for the food of the day. With the glutton he hired out his labor to work for hire, and his knowledge became a servant in the harsh mill of his bitterness. Like a spendthrift he was consumed in it without restraint, and as with a pig he made his pasture a trough of filth. He sent swine into the filth to graze on what is more precious than all, and from his carobs he gave him food as to the deaf. With the beasts he equated his life, the measure of his hire. And with the silent ones he bound the course of his prodigality. His food became smaller even than that of the deaf whom he tended, and he made haste to sell his life from what was desired. For he ate the reckless food without satiety, and he was troubled that his belly was not filled from the carobs. Severe pain was added to his hunger, and he was left, when his food was reckless and scanty and he made haste, the pain of his own person tormented him more than hunger, because he had lost along with his boundaries also his wisdom. In his pain and hunger he wished to be left in a prodigal manner, that he might know what his cause was and why it was written in the Gospel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The son's physical and moral decline is depicted through gluttony, hired labor, and association with beasts, mirroring the parable's theme of spiritual degradation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܘܼܟܼܠܵܐ ܕܡܵܘܬܼܵܐ","severity":"info","text":"The phrase 'food of death' (Syriac: ܐܘܼܟܼܠܵܐ ܕܡܵܘܬܼܵܐ) is a metaphor for carnal desire, contrasting with the Eucharistic 'food of life' common in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܵܢܲܐ ܗ̄ܝ̣ ܥܸܠܬܹܗ ܘܡܸܛܠ ܡܵܢܵܐ ܟܬܼܝܼܒܼ ܒܣܒܪܬܐ","severity":"info","text":"The closing line explicitly references the Gospel (Syriac: ܒܣܒܪܬܐ), likely Luke 15:11-32, the parable of the prodigal son, grounding the homily in its biblical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homily, part of the East Syriac tradition, often employs vivid imagery of moral decay to exhort ascetic renunciation, as seen in his other works (ed. DSC 60).","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the younger son's descent, moving from squandering wealth to physical and spiritual destitution, building toward the Gospel citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܩܢܝܼܢܘ̈ܗܝ (boundaries) may be metaphorical for moral limits or literal property; the reading here follows the moral sense."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܫܲܪܒܹܿܗ ܫܚܩܢܝ ܡ̣ܢ ܫܘܪܵܝܵܐ ܟܲܕ ܦܸܓܼܥ̇ܬ ܒܹܗ\nܕܡܲܬܼܠܵܐ ܐܝܼܬܼܵܘܗܝ ܐܵܘ ܕܲܠܡܵܐ ܟܲܝ ܗܘ̤ ܣܘܼܥܪܵܢܵܐ. :ܫܪܝܼܪ ܫܲܪܒܹܿܗ ܐܵܘ ܠܵܐ ܫܲܪܝܼܪ ܡܸܬܼܚܲܒܲܒܼ ܗܘܝ̇ܬܼ\nܘܕܲܢܣܲܒܼ ܥܘܼܬܼܪܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ ܐܲܝܟ ܡ̇ܐ ܕܲܪܬܼܝܼܒܼ. :ܒܹܝܬܼ ܦܘ̈ܠܓܐ ܩܵܡ̣ܘ ܚܘܫܵܒܲܝ̈ ܥܲܠ ܩܸܪܝܵܢܹܗ\n:ܘܕܐܸܩܪܹܝܘܗܝ ܡܲܬܼ ܠܵܐ ܐܵܘ ܣܘܥܪܵܢܵܐ ܡܸܬܼܪܢܐ ܗܘ̇ܝ̣ܬܼ\n:ܒܣܸܦܪܵܐ ܕܪܘܼܚܵܐ ܕܲܟܼܬܲܒܼ ܫܲܪܒܹܿܗ ܬܸܗ̇ܪܹܬܼ ܣܲܓܿܝܼ\nܪܫ̣ܡ ܥܘܗܕܵܢܹܗ ܒܲܒܛܝܼܠܘܼܬܹܗ ܘܣ̣ܵܡ ܒܹܝܬܼ ܪܲܪ̈ܟܹܐ. :ܒܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܐܲܥܸܠ ܩܲܒܼܠܹܗ ܒܹܷܝܬܼ ܦܠܐܬ̈ܐ\nܕܢܸܚܙܹܐ ܟܠܢܵܫ ܕܡܲܢ̣ܘ ܘܒܲܪ ܡ̇ܢ ܘܥܲܠ ܡ̇ܢ ܐܘܼܓܲܪ. :ܡܵܕܝܢ ܙ̇ܕ̇ܩ ܕܠܵܐ ܢܸܬܼܦܲܠܓܼ ܥܲܠ ܣܘܥܪܵܢܹܗ\nܕܗܵܐ ܟܪܵܘܿܙܵܐ ܕܪܘܼܚܵܐ ܚܵܘܝܼ ܕܫܲܪܝܼܪ ܫܲܪܒܹܿܗ. :ܡܲܬܼܠܵܐ ܐܝܼܬܼܵܘ̣ܗܝ ܠܵܘ ܣܘܼܥܪܵܢܵܐ ܦܲܓܼܪܢܵܝܵܐ\nܘܟܲܕܼ ܛܵܒܼ ܡܲܬܼ ܠܵܐ ܗ̄ܘ̣ ܫܲܪܝܼܪ ܫܲܪܒܹܿܗ ܘܪܲܒܿ ܒܘܼܕܵܩܹܗ. :ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܟܣܹܐ ܒܹܗ ܒܫܲܪܒܹܿܗ ܐܵܦܸܢ ܡܲܬܼ ܠܵܐ ܗ̄ܘ̣\n:ܘܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܘܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܡܸܬܼܒܲܕܲܩ ܒܹܗ\n:ܓܲܒܼܪܵܐ ܕܲܟܼܬܼܝܼܒܼ ܐܲܠܵܗ ܟܠܵܐ ܗ̄ܘ̣ ܕܐܲܬܼܩܸܢ ܟܠܵܐ\nܘܲܬܼܪܹܝܬ ܝܸܠܕܘ̈ܗܝ ܬܸܓܼܡܹ̈ܐ ܕܟܹܐܢܹ̈ܐ ܘܲܕܼܚܲܛܵܝܹ̈ܐ. :ܥܘܼܬܼܪܵܐ ܕܦܲܠܸܓܼ ܦܵܪܘܿܫܘܼܬܼܵܐ ܗ̄ܝ̣ ܕܝܲܗ̣ܒ ܒܲܡ̈ܠܝܼܠܹܐ\nܕܢܸܗܘܘܢ ܦܵܪܫܝܼܢ ܚܹܝܠ ܥܒܘܕܐ ܕܝܲܩܲܪ ܐܸܢܘܿܢ. :ܒܪܵܐ ܩܲܫܝܼܫܵܐ ܓܡܝܼܪܹ̈ܐ ܐܸܢܘܿܢ ܪ̈ܵܚܡܲܝ ܚܘܼܒܹܗ\nܘܲܒܼܪܵܐ ܙܥܘܿܪܵܐ ܪ̈ܵܓܲܝ ܚܘܼܒܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ. :ܠܛܵܒܹ̈ܐ ܘܒܹܝܼܫܹ̈ܐ ܝܲܗ̣ܒܼ ܒܵܪܘܿܝܵܐ ܚܹܝܠ ܚܸܟܼܡ̈ܬܹܗ\nܘܲܒܙܕܲܝܼ̈ܩܹܐ ܘܒܥܘ̈̇ܠܐ ܣܵܡ̣ ܒܘܼܝܵܢܵܐ.","english":"sions. His story is worn out from the beginning, when the parable touched him, whether it is this deed or not. His story is true or not true, I was inquiring, and he took wealth from his father's house as was fitting. In the house of divisions, his thoughts stood up concerning his village, and they called him, whether it is not this deed that was seen. In the book of the spirit that wrote his story, I wondered greatly; he inscribed his memory in his idleness and placed it in the house of the elders. In the form of an image, he entered to receive him in the house of the fugitives, so that everyone might see what he did and of what sort and on what account he labored. Now it is fitting that there be no dispute concerning his deed, for behold, the herald of the spirit shows that his story is true. It is a parable, not a bodily deed, and when it is good, it is not his true story and great is its proof. Great wealth is hidden in his story, even if it is not this deed, and the power of the worker and the work of his hands are revealed in it. The man whom God wrote is the whole, who established the whole, and his two sons are the two orders of the righteous and the sinners. The wealth that distributes is the discernment that gives to the eloquent, that they may be those who separate the power of the work of the heavy one. The elder son became the perfect ones, the lovers of his love, and the younger son became the runners of the love of the earthly ones. To the good and the evil, the creator gives the power of his wisdom, and among the just and the unjust, he placed the foundation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܬܼܠܵܐ","severity":"info","text":"The Syriac term ܡܲܬܼܠܵܐ (mathlā) means 'parable' or 'allegory', distinguishing the narrative from a literal historical event.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܦܘ̈ܠܓܐ","severity":"info","text":"The phrase 'house of divisions' (ܒܹܝܬܼ ܦܘ̈ܠܓܐ) likely refers to a place of doctrinal or interpretive dispute, common in Syriac exegetical contexts.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܲܪܒܹܿܗ","severity":"info","text":"The repeated focus on 'his story' (ܫܲܪܒܹܿܗ) frames the passage as a meta-commentary on the truth-status of the parable, not the narrative itself.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܵܐ ܩܲܫܝܼܫܵܐ","severity":"info","text":"The elder son is identified with 'the perfect ones' (ܓܡܝܼܪܹ̈ܐ), likely a reference to ascetic or monastic ideals in Syriac tradition.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܪܵܐ ܙܥܘܿܪܵܐ","severity":"caution","text":"The younger son is called 'runners of the love of the earthly ones' (ܪ̈ܵܓܲܝ ܚܘܼܒܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ), an ambiguous phrase possibly indicating worldly attachment or a specific group.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'house of divisions' and the 'house of the fugitives' is not specified; the reading takes them as allegorical settings.","The phrase 'power of the work of the heavy one' (ܚܹܝܠ ܥܒܘܕܐ ܕܝܲܩܲܪ ܐܸܢܘܿܥ) is obscure; the translation follows the English draft's interpretation."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܟܹܐܢܹ̈ܐ ܒܚܘܼܒܵܐ ܢܛܲܪ̣ܘ ܓܲܙܲܝ̈ܗܘܿܢ ܘܟ̣ܢ ܢܸܟܼܝܢ̈ܐ\nܘܪܲܦܝܲܝ ܠܸܒܿܐ ܒܲܕܲܪ ܘ ܥܘܼܬܼܪܵܐ ܕܨܒܼܝܵܢܲܝ̈ܗܘܿܢ. :ܗܢ̣ܘܿܢ ܐܸܢܘܿܢ ܒܢܝ̈ܐ ܕܩܵܘܝܼܘ ܒܹܝܬܼ ܐܲܒܼܘܼܢ ܐܲܒܼܘܼܗܘܿܢ\nܘܲܦܪܥ̣ܘ ܚܘܒܵܐ ܕܚܲܝܲܒܼ ܐܢ̈ܫܵܐ ܠܲܡܬܿܩܢܵܢܹܗ. :ܙܥܪܵܐ ܕܲܫܩ݂ܲܥ ܥܘܼܬܼܪܵܐ ܕܲܡܛ̣ܵܝܗܝ ܘܐܲܪܚܸܩ ܣܲܓܿܝܼ\nܒܝܫܹ̈ܐ ܐܢܘܿܢ ܕܲܣܢ̣ܵܘ ܚܘܼܒܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܐ. :ܗܢܘ̣ܢ ܐܸܢܘܿܢ ܕܛܥ̣ܘ ܘܲܢܦܲܩ̣ܘ ܡ̣ܢ ܨܹܝܕܼ ܩܘܼܫܬܐ\nܘܐܲܪܚܸܩܘ ܘܲܫ̣ܪܵܘ ܠܗܲܠ ܡ̣ܢ ܫܲܝܢܵܐ ܕܫܸ̇ܡ ܒܵܪܘܿܝܵܐ. :ܗܢ̣ܘܢ ܐܢܘܢ ܕܒܲܕܲܪܘ ܥܘܼܬܼܪܵܐ ܘܗܵܘܢܵܐ ܕܲܒܗܘܿܢ\nܘܲܛܠܸܩ ܘܐܘܵܦܝ ܡܵܙܘܿܢ ܚܲܝܹ̈ܐ ܡ̣ܢ ܡܲܕܥܗܘܿܢ. :ܗܢ̣ܘܢ ܐܸܢܘܢ ܕܐܲܟܲܠ̣ܘ ܘܐܸܫܬܝܼܘ ܐܵܣܘܵܛܝܼܬܼ\nܘܠܵܐ ܐܸܬܼܡܲܠܲܬ̤ ܪܸܓܿܬܼܵܐ ܣܢܝܼܬܼܵܬ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ. ܘܗܢ̣ܘܿܢ ܐܸܢܘܿܢ ܕܦܲܠܲܚ̣ܘ ܡ̇ܓܢ ܥܲܡ ܢܵܕܘܠܵܐ:\nܘܚܵܒ̣ܘ ܘܐܸܬܼܡܲܟܲܢܘ ܒܪ̈ܓܼܝܵܓܼܵܬܼܵܐ ܘܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ. :ܗ̇ܘ ܓܹܝܪ ܕܐܲܓܼܪ ܘܲܦܠ̣ܚܘ ܥܲܡܹܗ ܘܠܵܐ ܝܗ̣ܒ ܐܲܓܼܪܐ\nܩܵܛ̇ܠ ܐܢ̈ܫܐ ܗ̄ܘ̣ ܕܲܓܠܝܼܙ ܟܠܹܗ ܡ̣ܢ ܝܵܘܣܵܢܵܐ. :ܥܲܡܹܗ ܐܘܿܓܼܪ ܗܘ̇ ܒܲܪ ܚܹܐܪܹ̈ܐ ܩܢܹܐ ܫܘܼܠܛܢܐ\nܘܗܘ̤ܝܘܼ ܕܥܲܒܼܕܹܗ ܣܪܝܼܩ ܡ̣ܢ ܢܸܟܼܣܹ̈ܐ ܕܦܪܘܿܫܘܼܬܼܵܐ. :ܘܗܘ̤ܝܘܼ ܢܟܼܝܼܠܵܐ ܕܥܲܒܼܕܹܗ ܪܵܥܝܵܐ ܕܫܟܼܝܪ̈ܬܐ\nܘܝܗ̣ܒ ܠܹܗ ܐܘܼܟܼܠܵܐ ܐܣܘܛܘܬܐ ܕܠܵܐ ܣܲܒܥܘܼܬܼܵܐ. :ܗܘ̤ܝܘܼ ܕܥܲܝܕܹܗ ܒܫܸܩܝܵܐ ܨܲܚܢܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ\nܘܐܲܝܟ ܕܲܒܼܚܲܡܪܵܐ ܪܘܝܼ ܒܲܚܛܝܼܬܼܵܐ ܘܲܛܥ̣ܵܐ ܗܵܘܢܹܗ. :ܠܵܐ ܟܸ̇ܠܩܲܪܨܐ ܢܩܸܦ ܚܲܛܵܝܐ ܒܝܲܕ ܣܘܥܪ̈ܢܘܗܝ\nܘܥܲܡܹܗ ܐܘܓܼܪ ܒܲܪ̈ܓܼܝܵܓܼܵܬܼܵܐ ܕܠܵܐ ܝܘܼܬܼܪ̈ܵܢܹܐ.","english":"They sinned in love and wasted their treasures, and they were at ease in dissipation and the wealth of their desires. They are the ones who rebelled against the authority of their father's house and repaid the debt that men owe to his commandment. The small portion of wealth that reached him he squandered, and he distanced himself greatly from the evil men who had filled the debt of spiritual things. They are the ones who erred and departed from the side of truth, and they went far away and began to wander from the path of the name of the Creator. They are the ones who dissipated wealth and the existence that was in them, and it was lost, and the life of their mind perished from them. They are the ones who ate and drank in dissipation, and the desire of their thoughts was not filled with satiety. And they are the ones who worked for wages with a worthless man, and they sinned and wallowed in their vices and their deeds. For he who hired them and they worked with him, and he did not give wages, kills men, he who defrauds all of profit. With him that freeborn son hired himself out, he who stood in authority, and he became one whose deed is empty of the treasures of discernment. And he became a hireling whose deed is a shepherd of harlots, and he gave him a gluttonous meal without satiety. He became one whose custom is in the cesspool of the filth of vileness, and as one drunk with wine, he was drunk with sin and lost his existence. The sinner did not cease from his deeds, and with him he hired out vices that have no end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥubbā can mean both 'love' and 'sin' (from ḥaṭṭāyā). Here it likely carries a double sense: the prodigal's actions are done 'in love' (for worldly pleasures) but are sinful.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܒܼܘܼܢ","severity":"info","text":"The phrase 'father's house' echoes the parable of the prodigal son (Luke 15:11–24), where the son leaves his father's house and later returns. Narsai uses it as a symbol of divine authority.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܣܘܛܘܬܐ","severity":"info","text":"The term 'gluttonous meal' (asōṭūtā) reflects a common ascetic trope in Syriac literature: excessive eating and drinking are linked to moral dissipation and loss of spiritual discernment.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܢ̣ܘܿܢ ܐܸܢܘܿܢ","severity":"info","text":"The repeated phrase 'They are the ones who' (hēnōn īnōn) structures the passage as a series of identifications, each describing a different aspect of the prodigal's sinful behavior.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܪ ܚܹܐܪܹ̈ܐ","severity":"info","text":"The 'freeborn son' (bar ḥērē) contrasts with the 'hireling' (ʾaggīrā), echoing a social distinction in late antique Syriac Christianity: the freeborn should not sell their labor, paralleling the spiritual fall of the prodigal.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܦܪܥ̣ܘ ܚܘܒܵܐ","severity":"caution","text":"The phrase 'repaid the debt' (w-paʿrʿū ḥubbā) is ambiguous: it could mean they fulfilled an obligation to sin, or that they repaid a debt to the father's commandment. The reading here takes it as ironic repayment of sin.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' shifts between the prodigal and his companions; the text may conflate them.","The phrase 'repaid the debt' (w-paʿrʿū ḥubbā) is ambiguous: it could mean they fulfilled an obligation to sin, or that they repaid a debt to the father's commandment."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܚܙܝܼܪܹ̈ܐ ܕܲܟܼܬܼܝܼܒܼ ܕܲܪܥܵܐ ܡܲܓ̇ܢ ܕܠܵܐ ܬܼܘܪܣܵܝܵܐ\nܦܘܼܠܚܵܝܢ ܥܵܘܠܵܐ ܠܵܐ ܗ̄ܘ̣ ܕܠܝܬܿ ܝܘܼܬܼܪܵܢܵܐ ܠܲܕܼܒܹܗ ܦܵܠܲܚ̇. :ܗܵܝ̇ ܬܘܼܒܼ ܕܐܸܡ݂ܲܪ ܕܡܸܬܼܪܲܓܲܪܓܼ ܗ̄ܘ̣ܵܐ ܕܢܸܡܠܹܐ ܟܲܪܣܹܗ\nܪܸܓܿܘܲܐ ܗ̄ܝ̣ ܒܝܼܫܬܐ ܕܲܫܟܼܝܼܪ̈ܵܬܐ ܕܠܵܐ ܡܸܣܬܲܒܼܥ̈ܲܢ. :ܚܪ̈ܘܼܒܐ ܕܹܝܢ ܙܢ̈ܝܐ ܐܢܘܿܢ ܕܐܵܣܘܿܛܘܼܬܼܵܐ\nܕܲܟܼܡܵܐ ܕܦܵܗܹ̇ܐ ܠܹܒܐ ܒܥܵܘ̣ ܠܵܐ ܬܘܼܒܼ ܡܸܬܼܝܥܲܢ. :ܗܵܟܲܢ ܣܥܪܵܢ ܚܛܝܼܬܼܵܐ ܟܠܫܵܥ ܨܝܕܼ ܩܵܪ̈ܝܼܒܹܝܗ̇\nܕܲܡܓܲܪܓܵܐ ܠܹܗ ܠܠܸܒܵܐ ܠܡܸܗܪܲܓܼ ܒܲܕܼܠܵܐ ܦܲܐܝ̈ܢ. :ܐܲܝܟ ܙܵܢܝܼܬܼܵܐ ܡܚܵܘܝܵܐ ܐܵܦܹ̈ܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ\nܘܲܚܠܦ ܓܘܼܫܡܵܐ ܥܵܐ̇ܠܵܐ ܡܙܲܢܝܵܐ ܥܲܡ ܪܸܥܝܵܢܵܐ. ܢܕܼܝܼܕܼ ܫܘܼܚܵܛܵܗ̇ ܡ̣ܢ ܚܲܝܘ̈ܬܼܵܐ ܙ̈ܠܝܼܠܵܬܐ. ܘܲܛܡܹܐ ܢܩܦܵܗ̇ ܡ̣ܢ ܕܲܒܼܥܲܝܼܪܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ. :ܥܲܡܵܗ̇ ܙܲܢܝܼ ܒܪܵܐ ܐܵܣܘܿܛܵܐ ܕܦܲܪܚ ܢܸܟܼܣܘ̈ܗܝ\nܘܗ̤ܝ ܛܲܡܵܐܬܹܗ ܒܫܵܘܬܵܦܘܼܬܼܵܐ ܕܲܕܼܠܵܐ ܢ̇ܡܘܿܣܝ. :ܚܘܼܒܵܗ̇ ܦܲܪܫܹܗ ܠܚܘܼܒܵܐ ܕܢܲܦ̣ܫܹܗ ܡ̣ܢ ܝܵܠܘܿܕܹܗ\nܘܲܒܼܥܸܢܝܵܢܵܗ̇ ܛܥ̣ܵܐ ܥܸܢܝܵܢܵܐ ܕܪܸܚܡܲܬܼ̇ ܐܲܒܼܘܼܗܝ. :ܗ̤ܝ ܡܣܟܿܢܬܼܗ ܡ̣ܢ ܒܘܼܝܵܢܵܐ ܐܲܝܟ ܕܡ̣ܢ ܢܸܟܼܣܹ̈ܐ\nܘܗ̤ܝ ܫܥܒܕܬܗ ܠܥܲܒܼܕܘܼܬܼ ܥܵܘ̣ܠܵܐ ܕܒܹܝܐܼ ܦܘܼܟܪ̈ܝܐ. :ܦܘܼܠܚ̈ܢ ܥܲܒܼ̈ܕܐ ܦܠܲܚ̣ ܒܲܪܚܹܐܪܹ̈ܐ ܥܲܡ ܣܩܘܪܗ\nܘܥܲܡ ܚܝܘ̈ܬܐ ܟܕܼܢܹܗ ܒܥܲܡ̈ܠܹܐ ܘܲܒܼܬܼܘܼܪܣܵܝܵܐ. :ܕܠܵܐ ܚܵܘܣܵܐ ܦܠܲܚ̣ ܒܹܗ ܒܝܼܫܵܐ ܒܒܲܪ ܓܵܠܘܼܬܼܵܐ\nܘܠܵܐ ܟܸܪܝܲܬ̤ ܠܹܗ ܥܲܠ ܡܘܼܟܵܟܹܗ ܕܫܝܼܛ ܗ̄ܘ̣ܵܐ ܘܲܒܼܣܹܐ. :ܗܸܕܝܘܿܛܵܐܝܼܬܼ ܝܼܩܲܪ ܐܵܦ ܗܘ̤ ܠܲܡܲܨܲܥܪܢܹܗ\nܘܠܵܐ ܦ̣ܪܲܫ ܘܝܼܕܲܥ ܕܐܲܝܟܲܢ ܬܵܥܸ̇ܫ ܘܠܡ̇ܢ ܦܵܠ̇ܚ.","english":"they had incurred. They are the swine that are written of, the arm of the breast that has no limit. Their labor is iniquity, not that there is no profit for him who labors for it. Again, that which was said, that he was agitated to fill his belly: it is the evil desire of the insatiable gullets. The dry and the moist, the food of profligacy, which once the heart delights in, is no longer to be found. Thus does sinful habit at all times pursue its near ones, dragging the heart to revel in vain pleasures. Like a harlot, she shows the faces of worthlessness, and in place of the body, a base image enters with the thought. Her garment is stained from the contemptible beasts, and her embrace is defiled by the filth of the unchaste. With her, the profligate son goes astray, who casts off his garments, and she defiles him in the partnership of the poor and the destitute. Her love separates him from the love of his own self, from his parent, and by her desire, the desire for his father's compassion is led astray. She strips him of shame, as of garments, and she enslaves him to the servitude of iniquity, which is the work of the firstborn. The works of slaves he performs, a free man with the harlot, and with the beasts he toils in labors and in excess. Without mercy, the evil one works in him, the exile, and he is not weary of his own degradation, which is wanton and foul. As a commoner, he also bears the burden of his own humiliation, and he does not discern or know how he is afflicted and for what he labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܝܼܪܹ̈ܐ","severity":"info","text":"The Syriac term 'ḥzīrē' (swine) is a direct echo of the animal imagery used in the parable of the prodigal son (Luke 15:15–16), where the son squanders his inheritance with harlots and swine.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܟܼܬܼܝܼܒܼ ܕܲܪܥܵܐ ܡܲܓ̇ܥ","severity":"info","text":"The phrase 'the arm of the breast that has no limit' likely alludes to the insatiable desire condemned in Proverbs 23:2 ('put a knife to your throat if you are a glutton'), though the exact reference is not explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܣܘܿܛܘܼܬܼܵܐ","severity":"info","text":"The term 'āsōṭūtā' (profligacy) is a Greek loanword (ἀσωτία) common in Syriac ascetic literature, denoting the dissolute lifestyle condemned by Narsai in his homilies on the parable.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܵܢܝܼܬܼܵܐ","severity":"info","text":"The comparison of sinful habit to a harlot (zānyātā) parallels the personification of vice in Syriac poetry, notably in Ephrem's Hymns on Faith (Hymn 6), where heresy is depicted as a seductress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 6","severity":"info","text":"This passage continues the narrative of the prodigal son's descent, moving from the son's initial rebellion (previous passage) to his enslavement by sinful habit, marked by a series of vivid metaphors (swine, harlot, beasts).","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܥܲܝܼܪܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ","severity":"caution","text":"The phrase 'the filth of the unchaste' (dabʿayrā d-lā buyyāʿā) is textually uncertain; the Syriac may be corrupt, as 'buyyāʿā' (shame) appears elsewhere in the passage, and the sense of 'unchaste' is inferred from context.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the firstborn' (ܒܹܝܐܼ ܦܘܼܟܪ̈ܝܐ) is ambiguous: it may refer to Cain (the firstborn son who committed murder) or to the devil as the firstborn of evil, a common trope in Syriac exegesis.","The phrase 'the exile' (ܒܲܪ ܓܵܠܘܼܬܼܵܐ) could refer to the prodigal son as an exile from his father's house or to humanity in a state of spiritual exile, a theme in Narsai's works."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܐܲܝܟ ܕܲܒܼܫܸܢܬܼܵܐ ܛܒܼܝܼܥܝܼܢ ܗ̄ܘ̣ܵܘ ܙܵܘܥܲܝ̈ ܢܲܦ̣ܫܹܗ\nܘܠܵܐ ܡܲܪܓܸܿܫ ܗ̄ܘ̣ܵܐ ܒܝܲܩܝܼܪܘܬܼܵܐ ܕܥܲܡ̇ܠܹܗ ܩܲܫܝܵܐ. :ܐܲܝܟ ܕܲܒܼܚܲܡܪܵܐ ܪܘܹܐ ܠܸܒܹܿܗ ܗܘ̤ܵܐ ܒܲܪ̈ܓܼܝܼܓܼܬܐ\nܘܠܵܐ ܚܵܐ̇ܘ ܗ̄ܘ̣ܵܐ ܒܫܟܼܝܼܪ̈ܬܐ ܕܣܲܢܝܘܼܬܼ ܢܲܦܫܹܗ. :ܒܲܕܼܡܘܼܬܼ ܡܝܼܬܼܵܐ ܪܡܹܐ ܗ̄ܘ̣ܵܐ ܒܥܵܘ̣ܠܵܐ ܕܣܵܢܝܘܼܬܼ ܢܲܦ̣ܫܹܗ\nܘܒܼܵܪܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܣܵܣܵܐ ܕܚܲܫܹ̈ܐ ܘܠܵܐ ܡܲܪܓܸܿܫ ܗ̄ܘ̣ܵܐ. :ܣܪܝܼ ܘܐܸܬܼܒܲܣܒܲܣ ܟܠܹܗ ܒܟܼܠܹܗ ܒܪ̈ܓܼܝܼܓܼܵܐ\nܘܠܵܐܦܵܫܲܬ̤ ܒܹܗ ܡܢܵܬܐ ܕܚܲܝܹ̈ܐ ܘܕܲܚܘܼܠܡܵܢܵܐ. :ܛܒܲܥ ܘܐܹܫܬܲܬܲܩ ܒܟܹܐܒܼܵܐ ܩܲܫܝܵܐ ܕܐܲܓܼܪ ܨܐܕܼܵܘܗܝ\nܥܕܲܡܵܐ ܕܲܩܪ̣ܵܝܥܝ ܟܝܵܢܵܐ ܒܫܸܬܼܩܵܐ ܘܡܲܠܸܠ ܥܲܡܹܗ. :ܒܲܕܼܡܘܼܬܼ ܥܘܒܼܝܣܵܐ ܕܒܼܨܗ̇ ܟܝܵܢܵܐ ܠܦܵܪܘܿܫܘܼܬܹܗ\nܘܢܵܕܼ ܡ̣ܢ ܫ̣ܠܝܐ ܘܲܚ̣ܙܵܐ ܩܢܘܿܡܹܗ ܕܣܵܢܹ̇ܐ ܒܵܥܘܠܵܐ. :ܚܙ̣ܵܐ ܕܲܡܒܼܵܣܒܲܣ ܦܲܓܼܪܹܗ ܘܢܲܦ̣ܫܹܗ ܒܫܘܼܚܢܵܐ ܕܥܵܘܠܵܐ\nܘܚܲܫ̣ ܘܐܸܬܿܬܲܢܲܚ ܥܲܠ̣ ܚܘܼܒܵܠܹܗ ܕܲܕܠܵܐܚܵܘܣܵܢ. ܐܲܝܠܸܠ ܘܲܒܼܟ̣ܵܐ ܒܩܵܠ ܚܸܢܵܓܼܵܬܼ̈ܐ ܪ̈ܥܘܿܡܵܬܼܵܐ:\nܘܗܘ̤ ܠܹܗ ܐܸܡ݂ܲܪ ܕܐܲܝܟܵܐ ܐܢ̄ܬܿ ܝܲܨܪ̈ܐ ܕܒܼܝܼ ܦܵܪܘܿܫܵܐ. :ܐܲܝܟܵܐ ܐܢ̄ܬܿ ܡܲܕܥܝܼ ܩܢܹܐ ܚܸܟܼܡ̈ܬܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ\n:ܕܲܗܘ̤ܝܬܿ ܚܲܪܫܵܐ ܘܠܵܐ ܐܸܬܼܒܲܩܝܼܬ̇ ܒܫܝܼܛܘܼܬܼ ܢܲܦ̣ܫܵܟ\n:ܐܲܝܟܵܐ ܐܢ̄ܬܿ ܪܸܥܵܝܢܝ ܐ̄ܚܝܵܢܵܐ ܕܥܝܼܪܹ̈ܐ ܥܝܼܪ̈ܲܝ ܟܠܫܵܥ\nܕܥܲܠ̣ܘ ܓܼܝܣܹ̈ܐ ܘܚܲܠܸܨܘ ܥܘܼܬܼܪܵܟ ܘܠܵܐ ܚܲܫ̣ܬܿ ܘܐܲܪܓܸܿܫܬܿ. :ܐܲܝܟܲܬܿ ܗܵܘܢܵܐ ܗܲܢܝܘܼܟ ܦܲܓܼܪܵܬ ܡܕܲܒܲܪ ܪܸ̈ܓܼܫܹܐ\nܕܒܛܸܠ ܪܲܗܛܵܐ ܕܩܲܠܝܼܠܘܼܬܼܵܟ ܘܚ̣ܵܒܬ̇ ܒܵܐܓܼܘܿܢܵܐ. :ܐܲܝܟܲܬ̇ܝ ܢܲܦ̣ܫܵܐ ܢܸܒ̣ܥܵܐ ܕܡܲܫܩܸܐ ܚܲܝܹ̈ܐ ܠܦܲܓܼܪܵܐ\nܕܓܼܙܝ̈ ܚܸܟܼܡܵܬܹܟܼ̈ܝ ܘܐܵܘܦܝܼ ܫܸܩܝܵܐ ܕܡܠܝܼܠܘܼܬܹܟܼܝ.","english":"as one who is sunk in the mire, his limbs were trembling, and he was not aware of the heaviness of his grievous toil. As one drunk with wine, his heart was agitated by the disturbances, and he did not perceive the drunkenness of the folly of his soul. Like a dead man he lay in the iniquity of the folly of his soul, and he heaped up for himself a pile of pains and was not aware. He was scattered and dissolved entirely in disturbances, and there remained in him no place for life and for health. He sank and was silenced in the grievous pain that pursued him, until nature called out to him in silence and spoke with him. Like a swine that nature had weaned from its fatness, and it withdrew from silence and saw its own standing, that it was wallowing in iniquity. He saw that his body and his soul were scattered in the filth of iniquity, and he grieved and was troubled over his loss, which was without remedy. He wailed and wept with a voice of lamentations and groanings, and he said to himself, \"Where are the passions that were in me, the fat one? Where is my mind, the foundation of the wisdom of fatness, that I was deaf and was not discerned in the madness of your soul? Where is my thought, the life of the wakeful ones, the watchers of every hour, who fell upon the troops and plundered your wealth, and you did not grieve nor perceive? Where is your presence, the body that governs the senses, that the course of your swiftness was nullified and you fell into the pit? Where are you, soul, the spring that gives life to the body, that the streams of your wisdom are cut off and the channel of your eloquence is dried up?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the prodigal son's spiritual numbness through vivid similes: sunk in mire, drunk, dead, and finally a weaned swine. The turning point comes when 'nature' calls out in silence, prompting self-awareness and lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term ܟܝܵܢܵܐ (kyānā) means 'nature' and here personifies an innate moral compass that awakens the prodigal. It is a key concept in Narsai's anthropology, representing the natural order that reason should follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܘܼܬܼܵܐ","severity":"info","text":"The word ܦܵܪܘܿܫܘܼܬܼܵܐ (pārōšūṯā) means 'fatness' and is used metaphorically for the prodigal's former state of self-indulgent prosperity. Narsai contrasts this with the 'fatness' of the weaned swine, linking physical excess to spiritual decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The imagery of the prodigal 'sunk in the mire' and 'wallowing in iniquity' echoes the parable of the prodigal son (Luke 15:11-16), where the son squanders his inheritance in dissolute living. Narsai amplifies the moral degradation through graphic physical metaphors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's homily on the prodigal son is part of the East Syriac tradition of verse homilies (mēmrē). The use of extended similes and rhetorical questions reflects the Syriac poetic style, drawing on both biblical exegesis and ascetic moral teaching.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the prodigal's descent, marked by a series of similes (mire, drunk, dead, swine) followed by a dramatic self-address. The shift from third-person narration to first-person lament signals the moment of repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܟܝܵܢܵܐ (kyānā) could be read as 'nature' or 'the natural order'; the translation 'nature' is retained as it aligns with Narsai's usage. The phrase 'weaned from its fatness' (ܕܒܼܨܗ̇ ܟܝܵܢܵܐ ܠܦܵܪܘܿܫܘܼܬܹܗ) is ambiguous: it may mean nature weans the swine from fatness, or the swine is weaned from its own fatness; the latter is adopted for coherence."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܐܲܝܟܵܐ ܐܲܢ̄ܬܿ ܗܘ̤ ܠܹܗ ܫܲܐܸ̄ܠ ܡܝܸܬܼܵܐ ܕܡܝܼܬܼ ܗ̄ܘ̣ܵܐ ܒܥܵܘ̣ܠܵܐ\nܒܹܝܬܼ ܚܲܝܹ̈ܐ ܐ̄ܢܵܐ ܐܵܘ ܒܹܝܬܼ ܡܸܝܼ̈ܬܹܐ ܠܵܐ ܝܵܕ̇ܥ ܐ̄ܢܵܐ. :ܒܚܲܫܵܐ ܪܲܒܵܐ ܡܸܬܿܬܲܢܲܚ ܗ̄ܘ̣ܵܐ ܥܲܠ ܡܘܼܟܵܟܹܗ\nܘܫܲܪܝܼ ܡܨܲܚܹܐ ܠܥ̇ܘ̣ܠܵܐ ܕܲܫܒ̣ܵܝܗܝ ܘܚܲܠ̣ܨܘ̄ ܥܘܼܬܼܪܹܗ. :ܐܘܗ̇ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܩܥ̣ܵܐ ܚܲܛܵܝܵܐ ܡܲܪܝܼܪܵܐܝܼܬܼ\n:ܕܒܲܕܲܪ ܢܸܟܼܣܲܝ̈ ܘܥܒܼܕܢܝ ܓܘܼܚܟܵܐ ܒܹܝܬܼ ܝܵܕܘܿܠܲܝ̈\n:ܐܘܗ̇ ܡ̣ܢ ܣܵܢܐܵܐ ܕܣܢܹܐ ܘܡܲܣܢܹܐ ܠܲܕܼ ܢܵܩܸ̇ܦ ܠܹܗ\n:ܕܥܒܼܕܢܝ ܣܢܝܵܐ ܘܲܫܟܼܝܼܪ ܐܲܦܹ̈ܐ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ\n:ܐܘ̣ܗ̇ ܡ̣ܢ ܛܲܡܲܠܐ ܕܛܡܐ ܟܠܹܗ ܘܲܡܛܲܡܐܹܐ ܟܠ\nܕܛܲܡܲܐ ܙܵܘܥܲܝ̈ ܒܝܲܕ ܥܸܢܝܵܢܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܹܗ. :ܐܘܗ̇ ܟܡܵܐ ܡܲܪܝܼܪ ܦܘܼܠܚܵܢ ܥܵܘܠܵܐ ܘܝܲܩܝܼܪ ܢܝܼܪܹܗ\nܘܲܣܪܝܼܩ ܥܵܡܠܹܐ ܕܐܲܝܢܵܐ ܕܡܵܘܓܲܪ ܥܲܡ ܚܲܪܡܘܼܬܹܗ. :ܐܘܗ ܟܡܵܐ ܣܲܡܝܵܐ ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܘܒܼܝܼܫ ܥܸܢܝܵܢܵܗ̇\nܕܲܡܣܲܡܝܵܐ ܠܹܗ ܠܟܼܠܹܗ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ. :ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܥܒܕܬܢܝ ܣܲܡܝܵܐ ܘܚܲܣܝܼܪ ܗܵܘܢܵܐ\nܘܗ̤ܝ ܒܲܕܲܪܬܹܗ ܠܥܘܼܬܼܪܵܐ ܕܲܡܛ̣ܵܢܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܢ. :ܗܝ̤ ܣܲܪܩܬܼܵܢܝ ܡ̣ܢ ܡܲܪ̈ܗܵܛܹܐ ܘܡ̣ܢ ܒܘܼܝܵܢܵܐ\nܘܗܵܐ ܚܵܝܹ̇ܐ ܐ̄ܢܵܐ ܒܐܘܼܟܼܠܵܐ ܫܝܼܛܵܐ ܕܡ̣ܢ ܚܲܪ̈ܘܼܒܸܐ. :ܟܡܵܐ ܐܲܓܼܝܼܪܹ̈ܐ ܕܚܵ̇ܐܹܝܢ ܡܲܓ̇ܢ ܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒܼܘܢ\nܘܐܸܢܵܐ ܗܪܟ̇ܐ ܠܟܸܦܢܝ ܐ̇ܒܸܕܼ ܐ̄ܢܵܐ ܒܠܵܐ ܝܼܕܲܥܬܐ. :ܟܡܵܐ ܐܝܼܬܼ ܕܵܐܟ̇ܠܝܼܢ ܡ̣ܢ ܬܵܘܬܵܪܹ̈ܐ ܕܦܵܬܼܘܪܹܗ ܕܐܵܒ̣ܝ\nܘܐܸܠܵܐ ܨܪܝܼܟ ܐ̄ܢܵܐ ܡ̣ܢ ܡܵܙܘܿܢܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܡܪܘܼܚ. :ܐܹܩܘܼܡ ܐܹܙܲܠ ܠܘܵܬܼ ܗ̇ܘ ܐܲܒܼܵܐ ܕܝܼܠܝܼ ܘܲܕܝܼܠܝ ܘܲܕܼܟܼܠܐ\nܘܐܹܡܲܪ ܕܲܚܛ̇ܝܹܬܼ ܠܥ̣ܠ ܒܫܲܡܲܝܵܐ ܘܲܩܕܼܵܡ ܐܲܦܝ̈ܟ.","english":"Where is he?\" asks the dead man who died in iniquity, \"In the house of the living am I, or in the house of the dead? I do not know.\" With great suffering he was troubled over his possessions, and he began to cry out against the iniquity of his neighbor and to lament his wealth. \"Oh, from iniquity,\" the bitter sinner cried out, \"that in the market of my secrets and my deeds, laughter is made in the house of my creditors. Oh, from the drunkenness that is drunk and makes drunk, that clings to me, that my deeds are drunken and shameful before the eyes of the beholders. Oh, from the defilement that defiles all and defiles everything, that defiles my limbs by the filth of his drunkennesses. Oh, how bitter is the work of iniquity and heavy its burden, and vain are the labors of the one who toils with his shame. Oh, how blind is ignorance and evil its filth, that it blinds the whole man from his duty. Ignorance, you have made me blind and lacking in understanding, and it is she who has cast me away from the wealth that I received from my father's house. She has stripped me of my courses and of my cry, and behold, I live on the scattered food of carob pods. How many hired hands earn a living in my father's house, and I here, for my hunger, am lost without knowledge. How many eat from the abundance of my father's table, and I am in need of a morsel and do not feel shame. I will arise and go to that father who is mine and mine and of all, and I will say, 'I have sinned against heaven and before your face.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܹܝܬܼ ܚܲܝܹ̈ܐ ... ܒܹܝܬܼ ܡܸܝܼ̈ܬܹܐ","severity":"info","text":"The dead man's question—whether he is in the house of the living or the dead—dramatizes his moral and spiritual liminality, a state between life and death typical of Narsai's homiletic psychology.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܲܡܝܵܐ","severity":"info","text":"The Syriac term ܣܲܡܝܵܐ (samyā) means 'blind' and is used here both literally and metaphorically for ignorance (ܠܵܐ ܝܼܕܲܥܬܼܵܐ). Narsai personifies ignorance as a blinding force that severs the sinner from duty and paternal wealth.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܙܲܠ ܠܘܵܬܼ ܗ̇ܘ ܐܲܒܼܵܐ","severity":"info","text":"The resolution to 'go to that father' echoes the prodigal son's return in Luke 15:18–20, a foundational parable for Narsai's homily. The father is described as 'mine and of all,' universalizing the familial image.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܚܲܪ̈ܘܼܒܸܐ","severity":"info","text":"Carob pods (ܚܲܪ̈ܘܼܒܸܐ) were a humble, often animal food in late antique Mesopotamia, symbolizing destitution. Narsai uses this concrete detail to contrast the sinner's current poverty with the abundance of his father's house.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܗ̇ ... ܐܘܗ̇ ... ܐܘܗ̇","severity":"info","text":"The repeated exclamation 'Oh' (ܐܘܗ̇) introduces a series of laments over iniquity, drunkenness, defilement, and ignorance, building a rhetorical crescendo that culminates in the decision to return to the father.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'dead man who died in iniquity' may refer to the prodigal son as spiritually dead, or to a literal corpse; the context favors the former.","The identity of 'my creditors' (ܝܵܕܘܿܠܲܝ̈) is ambiguous—possibly literal moneylenders or metaphorical demons/accusers."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܕܲܚܛܝܹ̇ܬܼ ܐܘܕܹܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܩܲܠܝܼܠ ܐܸܠܵܐ ܒܣܲܓܿܝܼ\nܕܛܸܥܡܹ̇ܬܼ ܚܘܼܒܵܟ ܘܒܲܕܪܹ̈ܬܼ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܼܵܟ. :ܚܛܝܹ̇ܬܼ ܐܹܡܲܪ ܠܹܗ ܘܠܵܐ ܫܵܘܹ̇ܐ ܐ̄ܢܵܐ ܕܲܒܼܪܵܟ ܐܸܬܼܩܪܹܐ\nܥܒܸܕܲܝܢܝ ܡܸܟܲܝܠ ܐܲܝܟ ܐܲܓܼܝܼܪܹ̈ܐ ܘܐܸܚܹܐ ܒܛܲܝܒܿܘܼ. :ܗܵܠܹܝܢ ܡܲܠܸܠ ܗܘ̤ ܥܲܡ ܢܲܦ̣ܫܹܗ ܒܪܵܐ ܐܣܘܿܛܵܐ\nܘܫܲܪܝܼ ܕܢ̣ܪܕܹܐ ܒܲܬܼܘܵܬܼ ܢܲܦ̣ܫܵܐ ܠܘܵܬܼ ܝܵܠܘܿܕܹܗ. :ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܡܠܹܐ ܗ̄ܘ̣ܵܐ ܠܸܒܹܿܗ ܟܲܕܼ ܪܵܕܹܐ ܗ̄ܘ̣ܵܐ\nܩܸܢܛܵܐ ܡܕܲܚܸܠ ܘܚܘܼܒܵܐ ܡܓܲܪܸܓܼ ܕܐܲܚܨܦ ܘܲܫܐܸܠ. :ܩܸܢܛܵܐ ܕܚܵܘ̈ܒܵܘܗܝ ܡܣܲܪܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܡ̣ܢ ܕܲܠܡܸܦܢܵܐ\nܘܪܸܚܡܲܬܼ ܐܲܒܼܘܼܗܝ ܡܚܲܦܛܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܕܠܵܐ ܬܸܬܼܡܲܬܲܢ. :ܪܸܚܡܲܬܼ ܚܘܼܒܵܐ ܥܸܠܒܲܬܼ ܣܲܓܿܝܼ ܛܵܒܼ ܡ̣ܢ ܩܸܢܛܵܐ\nܘܐܸܚܕܬ̤ ܒܐܝܼܕܼܵܘ̈ܗܝ ܘܚܲܝܠܲܬ̤ ܙܵܘܥܵܘ̈ܗܝ ܕܠܵܐ ܢܸܬܼܪܲܦܹܐ. :ܦܢ̣ܵܐ ܐܲܒܿܝܼܕܼܵܐ ܒܐܘܼܪܚܵܐ ܕܲܢܦ݂ܲܩ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ\nܘܲܬܼܪܲܨ ܢܝܼܫܵܐ ܕܲܬܼܝܵܒܼܵܘܼܬܼܵܐ ܠܫܘܼܠܵܡ ܐܘܼܪܚܹܗ. :ܚ̣ܙܵܐܘܼܗܝ ܪ̈ܵܚܡܹܐ ܕܟܲܕܼ ܪܵܕܹܐ ܗ̄ܘ̣ܵܐ ܠܘܼܥܲܕܼܵܐ ܕܫܲܝܢܵܐ\n:ܘܲܢܦܩ̣ܘ ܠܐܘܼܪܥܹܗ ܕܲܢܒܼܝܼܐܘܼܢܵܝܗܝ ܡ̣ܢ ܟܪܝܼܘܼܬܼܵܐ\nܚܙ̣ܵܝܗܝ ܗܵܘ̣ ܪܸܡܙܵܐ ܕܲܚܙܵܐ ܗܘ̣ܵܐ ܠܹܗ ܥܲܕܼܠܵܐ ܢܸܦܘܿܩ. ܘܲܣܘܲܚ ܠܐܘܼܪܥܹܗ ܘܥܲܦܸܩ ܢܲܫܩܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ. :ܚܙܝܗܝ ܕܲܡܛܲܪܲܦ ܘܲܠܙܹܐ ܘܲܫܚܝܼܩ ܒܥܲܡ̈ܠܹܐ ܕܥܵܘܠܵܐ\nܘܚܣ ܥܲܠ ܫܸܦܠܹܗ ܘܥܲܠ ܡܘܼܟܵܟܹܗ ܕܒܹܝܬܼ ܢܘܼܟܼܪ̈ܝܐ. :ܚ̣ܙܝܗܝ ܕܲܡܲܒܿܣܒܲܣ ܒܚܒܪ̈ܬܼܵܐ ܕܣܵܡ̣ ܒܹܗ ܒܝܼܫܵܐ\nܘܥܲܨܒܹܗ ܒܪ̈ܲܚܡܹܐ ܘܐܲܫܝܼܓܼ ܡܸܢܹܗ̇ ܫܘܼܚܬܐ ܕܥܵܘ̣ܠܵܐ. :ܚ̣ܙܵܝܗܝ ܕܲܡܟܿܬܲܡ ܦܲܓܼܪܹܗ ܘܢܲܦ̣ܫܹܗ ܒܪ̈ܓܝܠܬܐ\nܘܪܣ̣ ܥܲܠ ܟܠܹܗ ܡ̈ܝܬܐ ܕܟܼܝ̈ܐ ܕܐܪܵܙ ܫܘܼܒܼܩܵܢܵܐ.","english":"I sinned,\" he said, \"and I did not confess in a small matter but in a great one. I tasted your love and scattered the wealth of your sweetness. I sinned,\" he said to him, \"and it is not fitting that the one who bore you be called my father. Now make me like hired servants and let me live by your grace.\" These words the prodigal son spoke with himself, and he began to drive away the thoughts of his soul toward his parent. Anger and love filled his heart as he drove: anger terrified, and love urged him to hasten and ask. Anger rehearsed his faults to him from the beginning, and his father's compassion urged him not to be delayed. The compassion of love was much better than anger, and it seized his hands and strengthened his limbs so that he would not be shaken. The lost one turned back on the road, departing from his father's house, and he set his mind on the way of repentance for the completion of his journey. His friends saw him as he drove toward the appointed place of the demon, and they blocked his path from the beginning of his journey. He saw that sign which he had seen until his departure, and he changed his path and met his father lovingly. He saw him tattered and worn and wasted by the labors of iniquity, and he grieved over his lowliness and his humiliation in the house of memories. He saw him delighting in the companionships that the evil one had placed in him, and he pitied him with compassion and washed from him the filth of iniquity. He saw him defiling his body and his soul with abominations, and he rejoiced over all the pure deaths of the mystery of forgiveness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪܐ ܐܣܘܛܐ","severity":"info","text":"The Syriac phrase ܒܪܐ ܐܣܘܛܐ (bar aṣōṭā) means 'prodigal son,' a standard term in Syriac exegesis for the parable's central figure.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܐ ܐܣܘܛܐ","severity":"info","text":"The passage echoes the parable of the prodigal son (Luke 15:11–24), particularly the son's return and the father's compassionate reception.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܢܛܵܐ","severity":"info","text":"The Syriac term ܩܸܢܛܵܐ (qeṭṭā) means 'anger' or 'wrath,' here personified as an internal force opposing love (ܚܘܼܒܵܐ). This reflects a common Syriac moral psychology of conflicting passions.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚ̣ܙܵܐܘܼܗܝ","severity":"info","text":"The repeated verb ܚ̣ܙܵܐܘܼܗܝ ('he saw him') introduces a series of parallel clauses describing the father's perception of the son's degradation, building a rhetorical climax toward the father's compassionate response.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܸܚܡܲܬܼ ܐܲܒܼܘܼܗܝ","severity":"info","text":"The father's compassion (ܪܸܚܡܲܬܼ ܐܲܒܼܘܼܗܝ) parallels the divine mercy in Narsai's other homilies, where God's compassion overcomes human sin.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܣܘܲܚ","severity":"caution","text":"The verb ܘܲܣܘܲܚ (waswaḥ) is ambiguous: it may mean 'he changed' (his path) or 'he wandered.' The context of repentance favors the former, but the latter is possible.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܘܲܣܘܲܚ (waswaḥ) could mean 'he changed' or 'he wandered'; the reading 'changed' is adopted based on the parallel with repentance.","The phrase ܒܹܝܬܼ ܢܘܼܟܼܪ̈ܝܐ (bēt dūkārē) is rendered 'house of memories,' but its precise referent (perhaps a place of recollection or a brothel) is uncertain."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܚ̣ܙܵܝܗܝ ܕܲܚܓܝܼܪܵܐ ܦܪܗܣܝܼܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ\nܘܫܲܪܝܼ ܡܬܲܪܓܸܿܡ ܩ̈ܠܐ ܕܡܠܹܝܢ ܠܘ̣ܒ̣ܵܒ ܢܲܦ̣ܫܵܐ. :ܗܵܢܵܐ ܠܲܡ ܒܹܪܝ ܡܝܼܬܼܵܐ ܗ̄ܘ̣ ܕܲܬܼܪܹܝܢ ܕܲܚ̣ܝܵܐ ܘܲܦ̣ܢܵܐ\nܘܥܪܒܵܐ ܕܐܒܼܕ ܡ̣ܢ ܡܪܓܼܝܵܬܐ ܘܗܵܐ ܐܸܫܟܚܬܗ. ܫܒܪ ܪܸܥܝܵܢܵܐ ܫܡ̣ܥ ܩܵܠ ܣܲܒܼܪܵܐ ܕܐܲܟܼܪܸܙ ܐܲܒܼܘܼܗܝ. ܘܫܲܪܝܼ ܡܠܲܓܼܠܸܓܼ ܪܵܥܘܿܡܵܐܝܼܬܼ ܥܲܡ ܝܵܠܘܿܕܹܗ. :ܫܡ݂ܲܥ ܕܐܝܼܬܼ ܣܲܒܼܪܵܐ ܕܚܵܐܹܝ̇ܢ ܡ[...]ܐ ܕܡܝܼܬܼܘ ܒܲܚܛܝܼܬܼܵܐ\nܘܫܲܪܝܼ ܕܲܢܦܝܼܣ ܕܕܼܵܡ ܢܸܬܲܢܲܚܡ ܡ̣ܢ ܣܢܝ̈ܬܗ. :ܐܵܒܼܝ ܠܲܡ ܣܸܪܚܹ̇ܬܼ ܘܚܲܛܹܝ̇ܬܼ ܣܲܓܿܝܼ ܕܠܵܐ ܡܘܼܒܚ̈ܵܬܼܵܐ\nܘܠܵܐ ܫܵܘ̇ܐ ܐ̄ܢܵܐ ܕܐܲܩܪܹܐ ܠܲܩܢܘܿܡܝ ܒܫܸܡ ܝܵܪܘܿܬܼܵܐ. :ܠܵܐܙܵܕ̇ܩ ܠܹܗ ܠܠܵܐ ܒܲܪ ܚܹܐܪܹ̈ܐ ܫܡܵܐ ܕܲܒܼܢ̈ܝܐ\nܘܠܵܐ ܘ̈ܠܹܐ ܠܹܗ ܠܲܥܒܼܵܕ ܥܵܘ̣ܠܵܐ ܠܡܸܬܼܚܲܪܵܪܘ. :ܠܵܐ ܦܵܐܝܵܐ ܠܹܗ ܠܲܣܢܹܐ ܢܲܦ̣ܫܵܐ ܚܹܐܪܘܼܬܼ ܢܲܦ̣ܫܵܐ\nܘܠܵܐ ܠܗܸܕܼܝܘܿܛܵܐ ܠܡܹܐܚܲܕ ܫܲܒܼܛܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ. :ܒܨܝܼܪ ܐ̄ܢܵܐ ܣܲܓܿܝܼ ܡ̣ܢ ܕܐܹܬܼܟܲܢܹܐ ܝܪܬܵܐ ܘܲܒܼܪܵܐ\nܘܠܵܐ ܣܵܦܸܩ̇ ܐ̄ܢܵܐ ܠܡܸܣܲܒܼ ܕܲܪܓܼܐ ܕܠܵܐ ܡ̇ܝܘ̈ܬܹܐ. :ܗܒ̣ ܠܝܼ ܕܐܸܦܠܘܿܚ ܒܲܠܚܸܡ ܝܵܘܡܵܐ ܐܲܝܟ ܢܘܼܟܼܪܵܝܵܐ\nܘܐܹܣܲܒܼ ܦܪܣܵܐ ܥܲܡ ܐܲܓܼܝܼܪܹ̈ܐ ܕܲܒܼܵܓܼܘܼ ܒܝܼܬܼܵܟ. :ܘܐܸܢ ܠܵܐ ܡܲܨܝܵܐ ܕܐܘܓܪ ܘܐܸܦܠܘܿܚ ܘܐܸܣܲܒܼ ܐܲܓܼܪܵܐ\nܐܲܫܘܵܢܝ ܕܐܸܣܲܒܼ ܙܕܼܩܵܐ ܒܛܲܝܒܿܘܼ ܐܲܝܟ ܡܸܣܟܹܿܢܵܐ. :ܝ̇ܕܥ̇ ܐ̄ܢܵܐ ܓܹܝܪ ܕܚܵܒܹ̇ܬܼ ܣܲܓܿܝܼ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܠܵܐ ܣܦܸܩ̇ ܐ̄ܢܵܐ ܠܘܵܬܼ ܦܘܼܪܥܵܢܵܐ ܕܚܵܘܒܲܬܼ ܚܵܘܒܿܝ̈. :ܠܵܐ ܛܵܥܝܵܐ ܠܝܼ ܕܪܲܒܵܐ ܗ̄ܝ̣ ܣܲܟܼܠܘܬܼܝ ܡ̣ܢ ܕܲܠܡܸܫܒܲܩ\nܘܲܙܥܘܿܪ ܝܲܡܵܐ ܕܢܫܝܼܓܼ ܡܘܼܡܹ̈ܐ ܣܢܝ̈ܐ ܕܲܩܢܘܿܡܝ.","english":"He saw the stammerer's hesitation in the words of his mouth, and he began to interpret the sounds of the fullness of the heart's depth. \"This son of mine was dead,\" he said, \"who was nourished by the living and the fat, and the lamb that was lost from the flock—and behold, I have found it.\" The shepherd's thought heard the voice of the hope that his father proclaimed, and he began to converse humbly with his parent. He heard that there is hope of life from the death that died in sin, and he began to calm the blood of his members. \"My father, I have sinned and erred greatly, without measure, and I am not worthy to be called by the name of heir before my standing. It is not fitting for one who is not free to bear the name of sons, and it is not lawful for a servant to do evil for his liberation. It is not fitting for the soul to taste the freedom of the soul, nor for a commoner to take the scepter of authority. I am much smaller than what is fitting for an heir and a son, and I am not sufficient to receive a rank without death. Give me that I may serve for the bread of the day like a hireling, and I will take a portion with the hired servants of your house. And if I am not able to be hired and to serve and to take wages, let it be enough for me to take alms in charity like a beggar. For I know that I have sinned greatly beyond the order, and I am not sufficient for the recompense of the debt of my sins. I do not forget that my folly is greater than forgiveness, and the sea of my errors is small compared to the wounds of my standing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܗܣܝܼܵܐ","severity":"info","text":"The term ܦܪܗܣܝܼܵܐ (from Greek παρρησία) denotes 'frankness' or 'hesitation' in speech; here it marks the son's stammering, a sign of humility.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܪܒܵܐ ܕܐܒܼܕ","severity":"info","text":"The 'lost lamb' echoes the parable of the lost sheep (Luke 15:4-6) and the Good Shepherd (John 10:11-16), linking the prodigal son to Christ's salvific imagery.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܓܼܝܼܪܹ̈ܐ","severity":"info","text":"The term ܐܲܓܼܝܼܪܹ̈ܐ ('hired servants') reflects late antique Syriac social hierarchy, where day-laborers (ἐργάται) were distinct from slaves and free heirs.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܲܪܝܼ ܡܠܲܓܼܠܸܓܼ","severity":"info","text":"The shift from the father's perspective to the son's direct speech (ܫܲܪܝܼ ܡܠܲܓܼܠܸܓܼ) marks a dramatic turn, moving from narrative to first-person confession.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܸܣܟܹܿܢܵܐ","severity":"info","text":"The son's request to receive alms (ܡܸܣܟܹܿܢܵܐ) as a beggar reflects Narsai's ascetic milieu, where voluntary poverty was a spiritual discipline.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ[...]ܐ","severity":"caution","text":"The Syriac text has a lacuna at ܡ[...]ܐ; the English draft supplies 'life' (ܚܵܐܹܝ̇ܢ), but the exact reading is uncertain.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna ܡ[...]ܐ may be restored as ܡܚܝܐ ('from life') or another word; the translation follows the sense of hope from death.","The phrase ܕܲܚܓܝܼܪܵܐ ܦܪܗܣܝܼܵܐ could be read as 'the stammerer's hesitation' or 'the hesitation of the stammerer'; both imply the son's faltering speech."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":":ܠܲܝܬܿ ܬܘܼܒܼ ܣܲܡ̇ܐ ܕܡܨܸܐ ܡܹܐܣܹܐ ܠܥܲܣܩܘܼܬܼ ܟܹܐܒܲܝ̈\nܐܸܠܵܐ ܪ̈ܲܚܡܹܐ ܕܐܲܒܼܵܐ ܕܝܠܕܢܝ ܒܲܥܒ̣ܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ. :ܒܗܵܠܹܝܢ ܩ̈ܠܐ ܡܒܲܟܹܿܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܡܝܼܬܼܘܼܬܼ ܢܲܦ̣ܫܹܗ\nܘܠܵܐ ܫܠ̇ܐ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܬܸܟܢܚ̈ܬܵܐ ܕܥܲܠ ܣܘܼܪ̈ܚܵܢܵܘܗܝ. :ܐܸܒܸܠܵܐ ܪܲܒܵܐ ܥ̣ܒܲܕܼ ܥܲܠ ܥܵܘܠܹܗ ܐܲܝܟ ܕܥܲܠ ܡܝܼܬܼܵܐ\nܘܲܒܼܚܸܢܵܓܼܵܬܼ̈ܐ ܒܟܼܗ̇ ܠܲܚܛܝܼܬܹܗ ܪܵܥܘܼܡܵܐܝܼܬܼ. :ܒܟܼܝܵܐ ܪܲܒܵܐ ܡܠܹܐ ܗ̄ܘ̣ܵܐ ܦܘܼܡܹܗ ܥܲܡ ܪܸܥܝܵܢܹܗ\nܘܕܸܡ̈ܥܹܐ ܕܚܲܫܵܐ ܡܸܫܬܦܥ̈ܢ ܗ̄ܘ̣ܵܝ̈ ܡ̣ܢ ܒܵܒ̈ܬܼܗ. :ܒܩܵܠ ܚܸܢܓܼܵܬܹ̈ܗ ܬܼܗ݂ܲܪ ܝܠܘܼܕܗ ܘܟܸܢܫ̈ܝ ܪܵܘܡܵܐ\nܫܲܕܪ ܨܹܐܕܼܵܘܗܝ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܕܲܢܫܲܐ ܠܘܼܢܵܝܗܝ. ܫܠܝܼ ܚܲܛܵܝܵܐ ܩܥ̣̇ܘ ܠܹܗ ܪ̈ܲܚܡܹܐ ܘܠܵܐ ܫܠܹ̇ܐ ܗ̄ܘ̣ܵܐ܀ ܕܗܵܐ ܦܩܲܕܼ ܐܲܒܼܘܼܟ ܕܲܢܬܲܠܚܘܼܢܝܗܝ ܠܐܸܫܛܵܪ ܚܵܘܒܲܝ̈ܟ. :ܫܠܝܼ ܠܵܐ ܬܸܒܼܟܹܿܐ ܘܬܸܫܚܘܿܩ ܐܲܢ̄ܬܿ ܠܵܟ ܘܲܠܝܼܠܵܘܕܼܵܟ\nܕܗܵܐ ܐܵܦ ܐܲܒܼܘܼܟ ܚܲܫ̣ ܘܐܸܬܿܬܲܢܲܚ ܥܲܠ ܚܸ̈ܢܵܓܼܬܼܵܟ. :ܚܙ̣ܵܐ ܝܵܠܘܿܕܹܿܗ ܕܠܵܐ ܣܦ݂ܲܩܘ ܪ̈ܲܚܡܹܐ ܕܲܢܫܲܠܘܼܢܵܝܗܝ\nܘܗܘ̤ ܒܲܩܢܘܿܡܹܗ ܢܦ݂ܲܩ ܘܐܲܦܝܼܣܹܗ ܕܦܘܼܫ ܡ̣ܢ ܒܸܕܼܝܵܐ. :ܦܘܼܫ ܠܵܐ ܬܸܒܼܟܹܿܐ ܥܲܠ ܐܲܒܼܕܵܢܵܐ ܕܩܲܕܼܡܝܼ̈ܬܐ\nܕܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒܼܘܼܟ ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ. :ܦܘܼܫ ܠܵܐ ܬܸܟܼܪܹܐ ܥܲܠ ܣܘܼܪ̈ܚܵܢܹܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܟ\nܕܪܲܒܿܘܼ ܥܵܘܠ̣ܵܐ ܘܐܲܝܟ ܠܵܐ ܡ̣ܕܹܡ ܚܫܝܼܒܼ ܠܝܼ ܕܐܸܥܛܝܼܘܗܝ. :ܝܵܕܥ̇ ܗ̄ܘ̣ܵܬܼ̇ ܓܹܝܪ ܥܲܕܼܠܵܐ ܬܸܦܘܿܩ ܕܡܸܚܛܵܐ ܚܵܙܹ̇ܐ ܐܢ̄ܬܿ\nܘܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܝܼ ܕܘܼܝܵܘܒܸܿܕܼ ܗ̄ܘ̣ܵܬ̇ ܠܵܗ̇ ܠܥܘܼܬܼܪܵܐ ܕܲܢܣܲܒܼ݂ܬ̇.","english":"There is no longer any medicine that can heal the difficulty of his pains, except the mercy of the father who begot him by the work of his hands. With these sounds he was weeping for the death of his soul, and he did not cease from the lamentations over his transgressions. The great mourner made over his iniquity as over a dead man, and with his sighs he wept for his sin piteously. A great weeping filled his mouth together with his thought, and tears of suffering were flowing from his eyes. With the voice of his sighs he terrified his offspring, and the groans of the height sent forth toward him a cry and the mercies of the flesh for his salvation. \"Cease, sinner,\" he cried to him, \"mercy,\" and he did not cease. \"Behold, your father has commanded that the bond of your debts be loosed. Cease, do not weep and laugh, you and your offspring, for behold, your father also grieved and was troubled over your sighs.\" He saw his offspring, that the mercies of his salvation had not sufficed, and he himself in his station went out and added that he should desist from weeping. \"Desist, do not weep over the loss of former things, for there is in your father's house great wealth that cannot be exhausted. Desist, do not be troubled over transgressions that are not of your knowing, for iniquity has grown and is considered as nothing to me that I should be grieved by it.\" For he knew that the measure of the penalty would see the end, and it was clear to me that it was about to destroy the wealth that I had taken.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܲܝܬܿ ܬܘܼܒܼ ܣܲܡ̇ܐ ܕܡܨܸܐ ܡܹܐܣܹܐ ܠܥܲܣܩܘܼܬܼ ܟܹܐܒܲܝ̈","severity":"info","text":"The father's mercy is presented as the sole remedy for the son's spiritual death, a theme of divine compassion central to Narsai's homily.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܝܼܬܼܘܼܬܼ ܢܲܦ̣ܫܹܗ","severity":"info","text":"The phrase 'death of his soul' (ܡܝܼܬܼܘܼܬܼ ܢܲܦ̣ܫܹܗ) denotes spiritual death through sin, a key concept in Syriac ascetic theology.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܒܸܠܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great mourner' (ܐܸܒܸܠܵܐ ܪܲܒܵܐ) echoes the father's lament in the parable of the Prodigal Son (Luke 15:11-24), where the father mourns the son's spiritual death.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܫܛܵܪ ܚܵܘܒܲܝ̈ܟ","severity":"info","text":"The 'bond of your debts' (ܐܸܫܛܵܪ ܚܵܘܒܲܝ̈ܟ) reflects the Syriac legal metaphor for sin as a debt, common in patristic homilies on forgiveness.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܝܼ ܚܲܛܵܝܵܐ ܩܥ̣̇ܘ ܠܹܗ ܪ̈ܲܚܡܹܐ","severity":"info","text":"The repeated imperative 'Cease' (ܫܠܝܼ) structures the father's speech as a series of consolations, moving from command to reassurance.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܝܼ ܕܘܼܝܵܘܒܸܿܕܼ ܗ̄ܘ̣ܵܬ̇ ܠܵܗ̇ ܠܥܘܼܬܼܪܵܐ ܕܲܢܣܲܒܼ݂ܬ̇","severity":"caution","text":"The final clause shifts to first-person ('it was clear to me'), possibly a scribal intrusion or a rhetorical turn by Narsai; the speaker is ambiguous.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The shift to first-person in the final sentence ('it was clear to me') may indicate a change in speaker from the father to the homilist, but the Syriac does not mark this clearly."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܚܙܹܐ ܗ̄ܘ̣ܵܐ ܠܨܒܼܝܵܢܝ ܥܲܡ ܡܲܦܲܩܬܼܵܟ ܐܵܦ ܦܘܼܢܵܝܵܟ\nܘܒܼܵܟ ܚܵܐ̇ܪ ܗܘܹ̇ܝܬܼ ܟܲܕܼ ܡܲܥܘܸܠ ܗܘ݂ܲܝܬ̇ ܘܟܲܕܼ ܬܵܐܸܒܼ̇ ܗ̄ܘ̣ܵܬ̇. :ܥܲܡܵܟ ܢܦ݂ܲܩܘ ܗ̄ܘ̣ܵܘ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܝܐ ܪ̈ܚܡܹܐ ܕܚܵܢܘܼܟ\nܘܗܸܢܘ̣ܿܢ ܡܲܠܟܿܘܼܟ ܕܬܸܦܢܹܐ ܠܫܲܝܢܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܲܝ̈ܟ. :ܩܪܘܿܒܼ ܐܸܬܼܒܲܣܲܡ ܐܲܝܟ ܝܵܪܘܿܬܼܵܐ ܡ̣ܢ ܡܲܪ̈ܗܵܛܲܝܟ\nܘܐܲܚܘܿܕܼ ܢܘܼܡܹ̈ܐ ܘܕܲܒܲܪ ܕܝܼܠܵܟ ܚܲܟܿܝܼܡܵܐܝܼܬܼ. :ܦܩ݂ܲܕܼ ܕܹܝܢ ܐܲܒ̣ܘܼܗܝ ܠܲܒܼܝܼ̈ ܥܲܠ ܪܘܼܡܪܵܡܹܗ\nܕܲܢܟܲܠܠܘܼܢܵܝܗܝ ܒܲܫܡܵܐ ܘܕܲܪܓܼܵܐ ܕܫܸܡ ܝܵܠܘܿܕܹܗ. :ܐܲܦܩܸܘ ܐܸܣܛܠܵܐ ܕܙܲܩܪܘܼܗ̇ ܪ̈ܲܚܡܹܐ ܘܢܸܬܼܟܲܣܹܐ ܒܵܗ̇\nܘܢܸܕܲܥ ܟܠܢܵܫ ܡ̣ܢ ܦܲܐܝܘܼܬܹܗ ܕܒܲܪ ܡ̇ܢ ܐܝܼܬܼܵܘܗܝ. :ܣܝܼܡܘ ܠܹܗ ܥܙܲܩܬܐ ܕܛܲܒܼܥܵܐ ܕܐܲܒܼܘܼܗܝ ܕܫܲܪܝܼܪ ܡ̣ܢ ܟܠ\n:ܕܢܸܚܙܘܢ ܥܒܕ̈ܐ ܘܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܕܲܦܢ̣ܵܐ ܠܕܲܪܓܹܗ\n:ܢܸܣܐܢ ܒܸܪ̈ܓܼܠܵܘܗܝ ܫܪܵܪܵܐ ܕܲܟܼܝܵܐ ܕܠܵܐ ܡܸܬܲܕܲܓܲܠ\nܘܲܢܕܘܼܫ ܪܹܫܵܐ ܕܲܒܼܥܸܠܕܲܪܵܐ ܕܒܲܙ ܡܲܪ̈ܗܵܛܵܘܗܝ. :ܩܛܘܿܠܘ ܬܘܼܒܼ ܬܵܘܪܵܐ ܕܢܸܬܼܒܲܣܲܡ ܒܹܗ ܗܘ̤ ܘܲܕܸܥܲܡܹܗ\nܘܢܸܒܼܗܲܬ̣ ܣܵܢܠܵܐ ܕܝܲܗ̣̄ܒܼ ܠܹܗ ܐܘܼܟܼܠܵܐ ܕܡ̣ܢ ܚܲܪ̈ܘܼܒܹܐ. :ܫܠܸܡ ܒܥܵܪܵܕܼܵܐ ܡܸ̈ܠܹܐ ܕܐܲܒܼܘܼܗܝ ܐܲܝܟ ܡܵܐ ܕܲܦܩ݂ܲܕܼ\nܘܫܲܪܝܼܘ ܚ̇ܕܹܝܢ ܥܲܒܼ̈ܕܹܐ ܘܚܹܐܪܹ̈ܐ ܒܝܘܿܡ ܦܘܼܢܵܝܹܗ. :ܗܵܘ̇ ܕܹܝܢ ܐܲܚܘܼܗܝ ܕܩܲܫܝܼܫ ܡܸܢܹܗ ܠܵܘ ܬܲܡ̇ܢ ܗ̄ܘ̣ܵܐ\nܕܒܲܩܪܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܘܐܲܡܝܼܢ ܦܠ̇ܚ ܦܘܠܚܵܢ ܐܲܒܼܘܼܗܝ. :ܨܵܒܼܕܹܝܢ ܘܐܸܬ̣ܵܐ ܐܵܦ ܗܘ̤ ܒܝܵܘܡܵܐ ܕܦܢ̣ܐ ܐܲܚܘܗܝ\nܘܲܚ̣ܙܵܐ ܕܲܥܒܼܝܼܕܼ ܒܣܵܡܵܐ ܪܲܒܵܐ ܒܝܘܿܡ ܦܘܸܢܵܝܹܗ.","english":"He saw your going out with your departure and your release, and I was looking at you when you entered and when you repented. With you, the mercies of your brother went out to the house of memories, and they desired your kingdom that you might reach the end of your father’s house. Draw near, be comforted like an heir from your wanderings, and take the signs and lead your own wisely. Then his father commanded the elders concerning his exaltation, that they should crown him with the name and rank of the name of his begetter. They brought out a stole whose threads were mercies, and he was clothed in it, and he knew every shame from the beauty of what he was. They placed for him the signet ring of his father’s nature, which is truer than all, so that servants and free men might see and be amazed at his rank. The pure truth that cannot be deceived bore his feet, and it trampled the head of the evil one who scattered his wanderings. They also killed the bull in which he was comforted, and his mother, and the basket that gave him food from carobs was put to shame. He fulfilled the words of his father according to his command, and servants and free men began to rejoice on the day of his release. But his elder brother was not there, for he was in the village and had performed his father’s work. His younger brother also came on the day his brother was released, and he saw that a great feast was prepared on the day of his release.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬ ܕܘܟܪ̈ܝܐ","severity":"info","text":"The phrase 'house of memories' (ܒܹܝܬ ܕܘܟܪ̈ܝܐ) is a Syriac idiom for a memorial or tomb, here metaphorically suggesting the brother's mercies have gone to a place of remembrance, perhaps of the prodigal's former state.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܠܐ","severity":"info","text":"The 'stole' (ܐܣܛܠܐ) is a liturgical garment, likely a stole or pallium, symbolizing the restored rank of the prodigal son; its threads of 'mercies' (ܪ̈ܚܡܐ) emphasize the father's compassion.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܙܩܬܐ","severity":"info","text":"The 'signet ring' (ܥܙܩܬܐ) is a symbol of authority and identity, here representing the father's nature (ܛܒܥܐ) as truer than all, restoring the son's place in the household.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"bull / carobs","severity":"info","text":"The killing of the bull and the shaming of the carob basket allude to the prodigal's former life of want (carobs being poor food) and the feast of his return, echoing the fatted calf of Luke 15:23.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the prodigal's lament to the father's restorative actions, culminating in a feast; the elder brother's absence and the younger's arrival set up a contrast for the following section.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܚܘܼܗܝ ܕܩܲܫܝܼܫ","severity":"caution","text":"The elder brother is said to be 'not there' (ܠܵܘ ܬܲܡܢ ܗ̄ܘ̣ܵܐ), yet the younger brother arrives; the Syriac may imply the elder is absent from the feast, not from the narrative, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'you' in the opening lines shifts between the prodigal and the congregation; the Syriac second-person singular may be rhetorical.","The elder brother's absence is ambiguous: he may be physically absent from the feast or merely not participating in the rejoicing."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܐܲܟܼܪܝܼ ܣܲܓܿܝܼ ܐܲܚܵܐ ܕܲܚ̣ܙܵܐ ܦܘܼܢܵܝ ܐܲܚܘܼܗܝ\n:ܘܲܪܓܸܙ ܘܲܦܢ̣ܵܐ ܠܘܵܬܼ ܦܘܼܠܚܵܢܹܗ ܘܠܵܐ ܨܒ̣ܵܐ ܕܢܸܥܘܿܠ\n:ܫܸܡ݂ܲܥ ܕܹܝܢ ܐܲܒܸܘܗܝ ܘܲܢܦ݂ܲܩ ܨܹܐܕܵܘܗܝ ܕܢܸܒܼܥܹܐ ܡܸܢܹܗ\nܐܲܝܟ ܡܵܐ ܕܲܢܦܲܩ ܠܘܩܒܸܿܠ ܐܲܚܘܼܗܝ ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ. :ܒܹܪܝ ܠܵܐ ܬܸܟܼܪܹܐ ܕܲܦܢ̣ܵܐ ܐܲܚܘܼܟ ܠܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ\n:ܘܠܵܐ ܬܸܬܼܢܲܟܼܪܸܐ ܠܫܵܘܬܵܦܘܼܬܼܵܐ ܕܝܘܿܡ ܦܘܼܢܵܝܼܗ\n:ܦܲܢܝܼ ܐܵܦ ܗܘ̤ ܠܘܵܬܼ ܝܵܠܘܿܕܹܗ ܠܦܘܼܬܼ ܗܵܝ̇ ܕܐܲܦ̣ܝܼܣ\nܘܚܵܘܝܼ ܚܘܼܒܹܿܗ ܕܲܟܼܡܵܐ ܝܲܩܲܪ ܠܨܸܒܼܝܵܢ ܐܲܒܼܘܼܗܝ. :ܗܵܐ ܟܡܵܐ ܙܲܒܼܢܵܐ ܦܵܠܚ̇ ܐ̄ܢܵܐ ܠܵܟ ܦܘܼܠܚܵܢ ܥܲܒܼ̈ܕܹܐ\nܘܡܸܡܬܼܘܿܡ ܦܲܕܼܝܐ ܠܵܐ ܝܩܪܬܢܝ ܕܐܲܢܚ̣ܝ ܪ̈ܵܚܡܲܝ. :ܠܗܵܢܵܐ ܕܦܲܪܚ ܩܸܢܝܵܢ ܒܲܝܬܵܟ ܒܹܝܬܼ ܙܲܢܝ̈ܬܐ\nܗܵܫܵܐ ܕܲܦܢ̣ܵܐ ܩܛܠ̣ܬ̇ ܠܹܗ ܬ̇ܘܪܵܐ ܕ̇ܕܼܠܵܐ ܫܵܘܹ̇ܐ. :ܒܸܪܝ ܟܠܡܸܕܡ ܕܝܼܠܝ ܕܝܼܠܵܟ ܗ̄ܘ̣ ܥܢ̣ܝܗܝ ܝܵܠܘܿܕܹܗ\nܘܐܲܢ̄ܬܿ ܫܲܠܝܼܛܵܬ̇ ܥܲܠ ܡܲܪ̈ܗܛܝܼ ܐܲܝܟ ܩܲܫܝܼܫܵܐ. :ܠܡܸܚܕܲܐ ܝܵܘܡܵܢ ܙܵܕܸ̇ܩ ܗ̄ܘ̣ܵܐ ܠܵܟ ܘܠܲܡܫܲܒܵܚܘܼ\nܕܐܲܚܘܼܟ ܡܝܼܬܼܵܐ ܦܢ̣ܵܐ ܘܐܸܬܼܢܲܚܲܡ ܡ̣ܢ ܛܵܠܝܘܼܬܹܗ. :ܫܲܚܩܹܗ ܣܲܓܿܝܼ ܐܵܦ ܗܘ̤ ܠܲܐܒܼܘܼܗܝ ܛܵܒܼ ܡ̣ܢ ܐܲܚܘܼܗܝ\nܒܗܵܝ̇ ܕܐܸܬܼܥܲܕܲܠ ܕܥܲܠ ܡ̇ܢ ܚܵܢܹܗ ܠܛܵܥܝܵܐ ܕܲܦܢܵܐ. :ܥܲܝܛܵܐ ܪܲܒܵܐ ܣܒ݂ܲܠ ܡ̣ܢ ܝܲܠܕܘ̈ܗܝ ܗܘ̇ ܒܲܣܝܼܡܵܐ\nܘܕܼܠܵܐ ܛܲܟܼܣܵܐ ܛܥ̣ܢ ܥܲܣܩܘܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܬܪܲܝܼܗܘܿܢ ܫܲܚܩܘܼܗܝ ܒܠܵܐ ܫܘܼܝܬܼܬܼܵܐ ܕܣܘܼܥܪ̈ܢܲܝܗܘܿܢ\nܚܲܕܼ ܒܲܚܛܝܼܬܵܐ ܘܚܲܕܼ ܒܲܬܼܒܲܥܬܼܵܐ ܕܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ. :ܚܲܕܼ ܐܲܝܥܝܼܩܹܗ ܒܐܲܒܼܕܵܢ ܚܲܝ̈ܵܘܗܝ ܘܒܼܘܼܕܵܪ ܢܸܟܿܣܵܘ̈ܗܝ\nܘܐܲܚܪܹܝܢ ܥܲܕܼ ܠܹܗ ܕܥܲܠ ܡ̇ܢ ܩܲܒܸܿܠ ܬܘܵܬܼ ܪܸܥܝܵܢܵܐ.","english":"How much more worthy is the brother who saw the release of his brother! He became angry and returned to his service, and did not wish to enter. But his father heard and went out to meet him, seeking from him, as he went out to meet his brother with love and mercy. Do not think that your brother returned to his father's house, and do not forget the partnership of the day of his release. That one also returned to his begetter for the sake of the one who had sinned, and showed his love, how precious the will of his father is. Behold, how long I have been serving you with the service of slaves, and from nothing have I been honored that I might see my relatives. For this one who flew, your house is a house of olives; now that he has returned, you have killed the ox that is not equal. Do not think that everything of mine is yours; it is the work of his begetter, and you are master over my courses like an elder. For one day it would have been fitting for you to rejoice and praise that your dead brother returned and was healed from his youth. How much more worthy is that one also to his good father than his brother, in that he was troubled that he might sin against the erring one who returned. Great distress he suffered from his children, that gentle one, and without order he endured the difficulty of their thoughts. Both of them are worthy without equality of their deeds: one in sin and one in the pursuit of the remission of iniquity. One distressed him in the loss of his life and the dissipation of his possessions, and the other until he came to receive the confession of thought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܢܵܝ","severity":"info","text":"The Syriac noun pūqāy (release) echoes the parable’s moment of the prodigal’s liberation from sin; Narsai uses it as a technical term for the son’s absolution.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܙܲܢܝ̈ܬܐ","severity":"info","text":"The phrase “house of olives” (bēt zaytē) alludes to the olive branch of peace and reconciliation, possibly evoking the imagery of the restored relationship in the parable of the Prodigal Son (Luke 15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܘܵܬܼ ܪܸܥܝܵܢܵܐ","severity":"info","text":"The phrase “confession of thought” (tawāt reʿyānā) reflects Syriac ascetical terminology for interior repentance, a key theme in Narsai’s homiletic treatment of the parable.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the elder brother’s anger and the father’s mercy, then shifts to a direct address to the listener, mirroring the homiletic pattern of Narsai’s verse homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܚܵܐ ܕܲܚ̣ܙܵܐ ܦܘܼܢܵܝ ܐܲܚܘܼܗܝ","severity":"info","text":"The elder brother’s refusal to enter parallels the initial rejection in the Lucan parable (Luke 15:28), but Narsai amplifies the brother’s jealousy as a foil to the father’s compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai’s treatment of the elder brother as a figure of envy and the father as a model of mercy influenced later Syriac exegesis, as seen in the commentary tradition of the School of Nisibis.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the direct address ('Behold, how long I have been serving you') is ambiguous; it may be the elder brother or a personified figure. The reading taken follows the English draft as the elder brother’s complaint."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܒܲܣܝܼܡܵܐܝܼܬܼ ܣܲܝܒܲܪ ܐܸܢܘܿܢ ܐܲܝܟ ܝܵܕܘܿܥܵܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܢܸܬܿܕܲܡܘܼܢ ܒܹܗ ܘܢܸܩܢܘܼܢ ܚܲܝܹ̈ܐ. :ܗܵܫܵܐ ܕܲܫܠܸܡ ܫܲܪܒܵܐ ܕܲܪܫܝܼܡ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܢܸܒܼܥܹܐ ܕܡܲܢ̣ܘܼ ܚܲܝܠܵܐ ܕܲܟܼܣܹܐ ܠܓܼܵܘ ܡ̣ܢ ܡܸ̈ܠܵܘܗܝ. :ܢܸܒܼܥܹܐ ܕܡܵܢܲܐ ܗ̄ܝ̣ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܥܲܠ ܐܵܣܘܛܵܐ\nܕܡܸܬܼܚܲܫܲܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܦܢܹܐ ܢܹܐܙܲܠ ܠܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ. :ܐܪܵܙ ܚ̈ܛܝܐ ܪܫܸܡ ܒܲܙܥܘܿܪܵܐ ܘܒܲܬܼܝܵܒܼܘܼܬܹܗ\nܘܲܒܼܕܘܼܝܵܪܹܗ ܕܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܥܸܒܝܵܢ ܫܹܐܕܹ̈ܐ. :ܒܝܲܕܼ ܡܲܦܲܩܬܹܗ ܪܲܚܝܼܩܘܼܬܼܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ\nܘܲܒܼܦܘܼܢܵܝܹܗ ܬܘܵܬܼܪܸܥܝܵܢܵܐ ܕܹܨܝܼܕܼ ܟܹܐܢܘܼܬܼܵܐ. :ܒܲܦܝܵܣ ܡܸܠܵܘ̈ܗܝ ܕܲܡܢ̣ܵܐ ܢܲܦ̣ܫܹܗ ܥܲܡ ܐܲܓܼܝܼܪܹ̈ܐ\nܦܵܪܘܿܫܘܼܬܼܵܐ ܗ̄ܝ̣ ܕܕܲܝܢܵܐ ܗܝ̤ ܠܵܗ̇ ܒܐܲܝܠܹܝܢ ܕܲܚܛ̣ܵܬ̤. :ܐܓܝܪ̈ܐ ܕܹܝܢ ܠܵܐ ܥܡܝ̈ܕܐ ܐܢܘܢ ܕܗܲܝܡܸܢܘ ܒܲܠܚܘܿܕܼ\nܘܠܵܐ ܐܸܫܬܵܘܬܲܦܘ ܒܐܪܵܙ ܡܵܘܠܵܕܼܵܐ ܪܘܼܚܵܢܵܝܵܐ. :ܗܝ̇ ܬܘܼܒܼ ܕܐܸܡ݂ܲܪ ܕܠܵܐ ܫܵܘܹ̇ܐ ܐ̄ܢܵܐ ܕܲܒܼܪܵܟ ܐܸܗܘܹܐ\nܗܵܘܢܵܐ ܗ̄ܘ̣ ܬܲܢܩܵܐ ܕܕܼܵܐܸܢ ܫܲܦܝܼܪ ܥܲܡ ܣܘܼܥܪ̈ܵܢܵܘܗܝ. :ܐܲܒܼ̇ܐ ܕܲܢܦ݂ܲܩ ܠܘܼܩܒܲܠ ܝܲܠܕܹܗ ܘܲܣܘܲܚ̣ ܠܐܘܼܪܥܹܗ\nܪ̈ܲܚܡܹܐ ܐܸܢܘܿܢ ܕܚܵܢܹ̇ܝܢ ܟܠܢܵܫ ܠܲܕܚܲܛܵܝܼܝܼܢ. :ܒܝܲܕܼ ܗܵܝ̇ ܕܲܢܦ݂ܲܩ ܘܥܲܦܸܩ ܢܲܫܩܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ\nܚܵܘܝܼ ܕܲܟ̣ܡܵܐ ܪܓܼܝܼܓܼ ܕܲܢܬܼܘܼܒܼܢ ܐܢܵܫ̈ܐ ܨܐܕܘܗܝ. :ܐܸܣܛܵܐ ܦܐܝܼܬܼ̇ܐ ܕܐܲܠܒܸܫ ܓܘܼܫܡܹܗ ܘܟܲܣܝܼ ܨܲܥܪܹܗ\nܡܲܥܡܘܿܕܼܬܐ ܗ̄ܝ̣ ܕܥܵܛ̇ܝܵܐ ܥܵܘ̣ܠܵܐ ܘܝ̇ܗܒܵܐ ܚܪܘܿܪܹ̈ܐ. :ܥܸܙܩܵܬܐ ܐܝܼܬܹܝܗ̇ ܪܲܗܒܼܘܼܢ ܚ̈ܝܐ ܠܵܐ ܡܵܝܘ̈ܬܹܐ\nܕܝܵܗܸ̇ܒܼ ܪܘܼܚܵܐ ܠܲܐ [ܠܠܹܝܢ] ܝܠܹܝܢ ܕܲܩܢ̣ܵܘ ܫܡܵܐ ܕܲܒܼܢ̈ܬܐ.","english":"Gently he bore the image of a knower, and taught the image of him who was astonished at him and purchased life. Now that the story is complete, which was depicted mysteriously, he sought to reveal the power that conceals within his words. He sought to show what that is which is written concerning the prodigal, who was thought to have escaped and gone to his father's house. The mystery of sins is depicted in the younger son, and in his repentance and in his service in the house of strangers, the dens of demons are indicated. By his distant departure from God, and by his return, the wide gate of righteousness is opened. By the persuasion of his words, which he used to reconcile himself with the hired men, it is a separation that suits itself to those of sins. The hired men, moreover, are not initiates who believed alone, nor did they participate in the mystery of the spiritual birth. It is again that which he said, \"It is not fitting that I should be one who blesses,\" that was the ordinance that judges well his actions. The father who went out to meet his son and changed his course—mercy it was that judges all who are sinful. By that which he went out and embraced and kissed him lovingly, he shows how much he rejoiced that his son had returned to his side. The beautiful garment that clothed his body and covered his hair—it is the baptism that covers the wicked and gives freedoms. The keys are the fear of life without death, which gives spirit to the children who have received the name of daughters.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܵܙ","severity":"info","text":"The Syriac term ܐܪܵܙ (rāzā) means 'mystery' or 'sacrament' and is central to Narsai's exegetical method, which reads the parable as a typological revelation of Christian sacraments.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܣܘܛܵܐ","severity":"info","text":"The term ܐܵܣܘܛܵܐ (āsōṭā) 'prodigal' directly echoes the Syriac Gospel text of the Parable of the Prodigal Son (Luke 15:11–32), the scriptural basis for the entire homily.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܓܝܪ̈ܐ","severity":"info","text":"The 'hired men' (ܐܓܝܪ̈ܐ, aggīrē) are contrasted with initiates (ܥܡܝ̈ܕܐ) who have received baptism; this reflects the catechumenate structure of the early Syriac church, where hired laborers were not yet full members.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܫܵܐ ܕܲܫܠܸܡ ܫܲܪܒܵܐ","severity":"info","text":"The phrase 'Now that the story is complete' marks a structural transition from the narrative of the parable to its allegorical interpretation, a common homiletic device in Narsai's metrical homilies.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܬܐ","severity":"info","text":"The identification of the 'beautiful garment' with baptism (ܡܲܥܡܘܿܕܼܬܐ) reflects the East Syriac liturgical tradition, where the baptismal garment symbolizes the removal of sin and the gift of freedom.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܐ [ܠܠܹܝܢ]","severity":"caution","text":"The phrase ܠܲܐ [ܠܠܹܝܢ] is textually uncertain; the bracketed insertion suggests a scribal correction or lacuna. The translation 'to the children' is conjectural, and the original reading may have been different.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hired men' (ܐܓܝܪ̈ܐ) is ambiguous: they may represent unbaptized believers or a specific group within the catechumenate.","The phrase 'children who have received the name of daughters' (ܝܠܹܝܢ ܕܲܩܢ̣ܵܘ ܫܡܵܐ ܕܲܒܼܢ̈ܬܐ) is obscure; it may refer to a monastic or baptismal naming practice."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":":ܬܵܘܪܵܐ ܕܦܛܡܵܐ ܐ̄ܪܵܙܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܦܲܓܼܪܵܐ ܘܲܕܡܵܐ\nܗܵܘ̇ ܕܲܒܼܕܼܒܼܚܹܗ ܪܲܥܝܼ ܠܥܵܠܡܵܐ ܥܲܡ ܪܲܒܿܘܼܬܹܗ. :ܘܫܲܦܝܼܪ ܟܲܢܹܗ ܬܵܘܪܵܐ ܕ[...]ܛܡܵܐ ܠܕܸܒܼܚܵܐ ܕܦܲܓܼܪܹܗ\nܕܲܡܬܲܪܣܹܐ ܗ̄ܘ̣ܵܐ ܒܐܘܼܟܼܠܵܐ ܕܪܘܼܚܵܐ ܘܫܸܩܝܵܐ ܕܚܲܡܪܵܐ. :ܐܵܦ ܗܵܝ̇ ܕܩܲܛܠܹܗ ܒܝܵܘܡܵܐ ܕܦ̣ܢܵܐ ܒܪܹܗ ܡ̣ܢ ܛܘܼܥܝܲܝ\nܐܵܝܬܐ ܗ̄ܝ̣ ܕܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ ܕܠܵܐ ܡܸܬܼܡܲܫܚܵܐ. :ܒܩܵܠܵܐ ܕܐܲܟܼܪܸܙ ܒܹܪܝ ܡܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܘܲܦܢ̣ܵܐ ܠܚܲܝܹ̈ܐ\nܠܲܢ ܗܘ̤ ܐܲܠܸܦ ܕܲܟܼܡܵܐ ܚ̇ܕܹܐ ܒܲܬܼܝܵܒܼܘܼܬܲܢ. :ܘܕܐܲܦܝܼܣ ܠܲܒܼܪܹܗ ܕܥܵܕܠ̇ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܚܵܢ ܠܲܐܒܿܝܼ̈ܕܼܵܐ\nܟܵܐܬܼܵܐ ܕ̄ܩܲܪܸܒܼ ܠܲܐܝܢܵܐ ܕܩܵܨ̇ܦ ܒܫܘܼܒܼܩܵܢ ܥܵܘܠܵܐ. :ܠܵܘ ܙܲܕܲܝܼܩܹ̈ܐ ܛܥ̇ܝܢ ܬܡ̇ܢ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܐܸܠܵܐ ܠܲܐܝܢܵܐ ܕܗܪܟܵܐ ܥ̇ܕܲܠ ܠܪ̈ܚܡܹܐ ܕܚܵܢܹ̇ܝܢ. :ܩܕܼܵܡ ܒܘܼܚܪܵܢܵܐ ܩܲܕܡ ܒܲܕܸܩ ܗܵܝ̇ ܕܲܥܬܼܝܼܕܲܐ\nܕܐܸܢ ܐܝܼܬܼ ܕܪܵܓܸ̇ܙ ܡ̣ܢ ܚܵܘܣܵܢ̈ܐ ܢܫܲܝܸܢ ܝܲܨܪܹܗ. :ܬܲܪܬܹܝܢ ܚܵܘܝܼ ܒܝܲܕܼ ܒܲܪܬܼ ܩܵܠܹܗ ܕܨܝܼܕܼ ܩܲܫܝܼܫܵܐ\nܕܟܹܐܢܵܐ ܕܐܲܡܝܼܢ ܒܦܘܼܠܚܵܢ ܩܘܼܫܬܵܐ ܠܵܐ ܢܸܬܼܥܲܕܼܠ. :ܕܒܲܩܪܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܕܐܸܬܼܥܲܕܲܠ ܟܬܼܝܼܒܼ ܒܲܣܪܬܼܵܐ\nܟܲܕܼ ܡܵܘܕܲܥ ܠܲܢ ܕܨܝܕܼ ܟܹܐܢܘܼܬܼܵܐ ܥܢܹܐ ܗ̄ܘ̣ܵܐ ܟܠܫܵܥ. :ܩܪܝܼܬܼܵܐ ܐ̄ܪܵܙܵܐ ܗ̄ܝ̣ ܕܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܐܲܝܟ ܕܲܒܼܕܼܘܼܡܝܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܦܲܚܸܡ ܕܲܠܥܸܠ. :ܓܲܕܼܝܵܐ ܕܐܸܡ݂ܲܪ ܕܠܵܐ ܝܼܗ̄ܒ̣ ܐܲܒܼܘܗܝ ܕܢܸܬܼܒܲܣܲܡ ܒܹܗ\nܕܬܲܚܸܡ ܘܲܟܼܠܝܗܝ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܐܵܣܘܿܛܘܼܬܼܵܐ. :ܓܲܕܼܝܵܐ ܟܲܢܹܗ ܠܥܵܘ̣ܠܵܐ ܕܛܵܥܹ̇ܐ ܘܡܲܛܥܹܐ ܠܐܢܵܫܵܐ\nܒܗܵܝ̇ ܕܐܵܦ ܕܐܵܦ ܦܵܗܹܝܢ ܓܕܲܝ̈ܵܐ ܟܠܢܵܫ ܠܒܲܪ ܡ̣ܢ ܥܵܢܵܐ.","english":"The ox of the fatted calf is a great mystery of the body and blood, which the shepherd sacrificed to the world with his greatness. And beautifully the ox of the fatted calf for the sacrifice of his body, which was nourished by the food of the spirit and the drink of wine. Even that which killed him on the day the son returned from his error is the love for the race that cannot be described. With the voice of the herald, my son was dead and returned to life. He taught us how to rejoice in repentance. And that he forgave his son who had wronged him, that he might sin against the lost ones, a vessel to offer to the one who is angry at the forgiveness of iniquity. Not the righteous are deceived there at that time, but the one who here wronged the mercies of sinners. Before the test, he first examines that which is future, whether there is one who is angry from losses and changes his nature. The two appear by means of the daughter of the voice of the elder, the priest who is wearied in the service of truth and is not troubled. For in the city was the one who was troubled, written in the flesh, while he shows us that the priest was wearied at all times. The city is a mystery of the service of spiritual life, and like the likeness of earthly ones, it explains the higher. The lot which is said that his father did not give him to rejoice in, to limit and restrain him from the practice of debauchery. The lot shows the iniquity of the one who errs and leads to evil, in that even the lots all shine outside of the flock.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܵܘܪܵܐ ܕܦܛܡܵܐ","severity":"info","text":"The phrase 'ox of the fatted calf' is a sacrificial image; Narsai uses it to typologically prefigure the Eucharist, linking the Old Testament offering to Christ's body and blood.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܪܝ ܡܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܘܲܦܢ̣ܵܐ ܠܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'my son was dead and returned to life' echoes the parable of the Prodigal Son (Luke 15:24, 32), where the father's joy at the son's return is a type of resurrection.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܹܗ ܕܨܝܼܕܼ ܩܲܫܝܼܫܵܐ","severity":"info","text":"'Daughter of the voice of the elder' likely refers to the liturgical practice of a deacon or reader (the 'daughter of the voice') responding to the priest, a common Syriac ecclesial image.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪܝܼܬܼܵܐ ܐ̄ܪܵܙܵܐ ܗ̄ܝ̣ ܕܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ","severity":"info","text":"Narsai explicitly identifies the 'city' as a mystery of spiritual life, marking a shift from literal narrative to allegorical interpretation, a key structural move in this homily.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܲܕܼܝܵܐ ܕܐܸܡ݂ܲܪ ܕܠܵܐ ܝܼܗ̄ܒ̣ ܐܲܒܼܘܗܝ ܕܢܸܬܼܒܲܣܲܡ ܒܹܗ","severity":"caution","text":"The phrase 'the lot which is said that his father did not give him to rejoice in' is obscure; it may refer to a lost detail in the parable tradition or a textual corruption in the Syriac transmission.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who is angry at the forgiveness of iniquity' is unclear; possibly a reference to Satan or a figure opposing repentance.","The phrase 'the daughter of the voice of the elder' could also be read as a personification of the congregation's response, but the exact referent is ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":":ܡܲܪܲܚ ܣܲܓܿܝܼ ܓܲܕܼܝܵܐ ܒܪܸܥܹܝܗ ܘܚܸܫܘܿܟ ܓܘܵܢܹܗ\nܘܕܡ̇ܐ ܠܥܵܘ̣ܠܵܐ ܘܣܵܥ̇ܐ ܒܓܼܘܼܡܕܵܐ ܡܫܲܚܸܫܟ ܢܲܦ̣ܫܵܐ. :ܪ̈ܚܡܐ ܕܲܒ̣ܝܪܐ ܟܝܵܢܵܐ ܗ̄ܘ̣ ܕܐܲܝܼܪ ܩܕܼܵܡ ܚܘܼܬܼܝ̈ܵܬܹܐ\nܘܬܵܒܲܥ̇ ܕܝܼܠܹܗ ܟܡܵܐ ܐܸܢ ܪܵܐ̇ܓܼ ܪ̈ܘܚܵܢܝܵܬܼܵܐ. :ܪܵܚܸ̇ܡ ܗ̄ܘ̣ ܓܹܝܪ ܟܝܵܢܵܐ ܠܕܼܝܠܸܗ ܟܡܵܐ ܕܐܲܪܥܵܢܵܐ ܗ̄ܘ̣\nܘܒܲܐܲܝܟ ܕܒܐܓܼܘܢܐ ܪܡܹܐ ܒܹܝܬܼ ܬܲܪܬܹܝܢ ܕܦܓܲܪ ܘܲܕܼܪܘܼܚ. :ܡ̣ܢ ܚܘܼܬܼܚ̈ܵܬܹܗ ܕܪܸܓܼܬܼ ܦܲܓܼܪ̈ܐ ܕܠܵܝܗܝ ܗ̄ܘ̣ܵܐ ܐܲܒܼܘܼܗܝ\nܘܐܸܫܬܵܘܕܝܼ ܠܹܗ ܥܘܼܬܼܪܵܐ ܕܪܘܼܚܵܐ ܕܢܸܬܼܒܲܣܲܡ ܒܹܗ. :ܟܠ ܠܲܡ ܡܸܕܼܡ ܕܝܼܠܝ ܕܝܼܠܵܟ ܗ̄ܘ̣ ܠܫܪܹܗ ܐܸܡ݂ܲܪ\nܟܲܕܼ ܡܵܘܿܕܲܥ ܠܲܢ ܕܛܘܼܒܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܕܝܼܠܹܗ ܐܸܢܘܿܢ. :ܒܡܲܬܼܠܵܐ ܨܵܪܹܗ ܠܟܼܠܹܗ ܟܝܵܢܲܢ ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ\nܘܐܲܥܸܠ ܣܵܡܹܗ ܒܓܼܵܘ ܦܵܠܵܛܝܼܢ ܕܬܼܘܼܩܵܢ [ܥܵܘܠܵܐ] ܪܵܘܡܵܐ. :ܒܛܲܟܼܣܵܐ ܕܪܸ̈ܓܼܫܹܐ ܪܲܟܒܹܗ ܠܥܵܠܡܵܐ ܒܲܬܼܪܹܝܢ ܝܲܠܕܵܘ̈ܗܝ\nܘܲܟܼܢ̣ܫܘ ܨܐܕܼܵܘܗܝ ܛܵܒܹ̈ܐ ܘܒܝܼ̈ܫܐ ܠܲܚܠܲܘܠ ܚܘܼܒܹܗ. :ܒܲܒܼܪܵܐ ܙܥܘܪܵܐ ܪܩ̣ܐ ܚ̈ܛܝܐ ܠܬܼܝܵܒܼܘܼܬܼܵܐ\nܘܲܒܼܩܲܫܝܼܫܵܐ ܠܲܒܸܿܒܼ ܟܹܐܢܹ̈ܐ ܒܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ. :ܒܢܝ̈ܐ ܘܝܪ̈ܬܹܐ ܩܪ̣ܵܝܗܝ ܠܟܝܢܢ ܡܵܪܹ̈ܐ ܟܝܵܢܹ̈ܐ\nܘܗܘ̤ ܠܲܢ ܐܲܒܼܵܐ ܬܲܗܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܲܬܼܡܲܠܠ. :ܐܘ ܟܡܵܐ ܪܲܒܵܐ ܡ̣ܢ ܬܲܫܥܝܼܬܼܵܐ ܕܒܼܠܸܫܵܢܵܐ\nܕܡܲܬܼܩܲܢ ܟܠܵܐ ܟܲܢܝܼ ܝܵܬܹܝܗ ܐܲܒܸܵܐ ܠܐܢܵܫܵܐ. :ܐܘ ܠܲܟܼܝܵܢܵܐ ܕܒܼܢܲܒ̈ ܥܲܦܪܵܐ ܟܡܵܐ ܐܸܬܼܪܲܡܪܲܡ\nܕܫܘ̣ܵܐ ܕܢܸܗܘܹܐ ܝܵܪܬܵܐ ܘܲܒܼܪܵܐ ܠܲܡܬܼܩܢܵܢܹܗ. :ܐܘ ܟܡܵܐ ܘܐܲܝܟܲܢ ܢܹܐ ܡܲܪ ܕܲܗܘ̤ܵܬܼ ܗܵܕܐ ܕܲܗܘ̤ܵܬܼ\nܕܗܘ̤ ܠܲܢ ܐܲܒܼܵܐ ܘܲܚܢܲܢ ܝܵܪ̈ܬܹܐ ܕܐܲܠܵܗܘܼܬܹܗ.","english":"The fatted calf grew fat on its pasture, and the darkness of its belly became like a serpent, and it wallows in the mire, darkening the soul. The love of nature is that which kindled before the sacrifices, and it seeks its own as if it were a spiritual debtor. For nature loves its own as if it were a landowner, and as if in a garment it casts the house of the two, of body and spirit. From the sacrifices of the desire of the bodies, which were not his father, he acknowledged the wealth of the spirit that was delighted in him. Everything of mine is yours, he said to his son, while making known to you that the blessed goods of his are his own. In the parable he shapes all of nature in the form of an image, and he places his sign within the palace of the high [serpent] of the world. In the order of the senses he mounted the world upon his two children, and his good and evil ones contended to disturb his love. The younger son cast sins to repentance, and the elder hardened the hearts of the envious in the reward of wages. He called the seekers and heirs to all the lords of natures, and he is for you the father, the great wonder that cannot be spoken. O how great from the history of the language, which establishes all, the wise one brings his sign to the fire. O the lamentation of the sons of the earth, how exalted is he who is worthy to be heir and son of his establishment. O how and where is the lord of this being, who is for you the father and the living heirs of his divinity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܕܡ̇ܐ ܠܥܵܘ̣ܠܵܐ","severity":"info","text":"The phrase 'and it is like a serpent' compares the calf's belly to a serpent, a symbol of sin or darkness in Syriac tradition, reinforcing the allegory of the prodigal son's moral state.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The term 'kyānā' (nature) recurs throughout, denoting both the inherent character of the calf and, allegorically, the divine or human nature in the parable, a key concept in Narsai's exegesis.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠ ܠܲܡ ܡܸܕܼܡ ܕܝܼܠܝ ܕܝܼܠܵܟ ܗ̄ܘ̣","severity":"info","text":"This echoes the father's declaration in the parable of the prodigal son (Luke 15:31), where the father says 'all that is mine is yours,' here adapted to the allegorical father-nature.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܛܲܟܼܣܵܐ ܕܪܸ̈ܓܼܫܹܐ","severity":"info","text":"The 'order of the senses' reflects Narsai's use of sensory imagery to structure the allegory, a common homiletic technique in Syriac literature to make theological concepts tangible.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ ܟܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The repeated exclamation 'O how great' marks a rhetorical shift to a doxological conclusion, typical of Narsai's homilies, emphasizing the ineffable wonder of the father figure.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܵܘܠܵܐ","severity":"caution","text":"The word 'ʿawlā' (serpent) appears in brackets in the edition, possibly a scribal insertion or gloss; the text may originally have read 'palace of the high [something]' without specifying the serpent.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the two children' (the younger and elder son) is clear, but whether they represent specific theological types (e.g., humanity and divinity) is left open.","The phrase 'history of the language' (ܬܲܫܥܝܼܬܼܵܐ ܕܒܼܠܸܫܵܢܵܐ) is ambiguous: it may refer to the biblical narrative or to the Syriac linguistic tradition itself."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":":ܚܘܼܒܼܵܐ ܪܲܒܿܐ ܕܠܵܐ ܡܸܬܼ ܡܲܠܲܠ ܣܲܥ݂ܲܪ ܨܹܝܕܼ ܓܸܢܣܲܢ\nܘܲܙܘܿܥ ܦܘܼܡܵܐ ܕܟܼܠ ܕܲܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣ ܕܢܹܐܡܲܪ ܕܲܟܼܡܵܐ ܗ̄ܘ̣. :ܐܲܝܟܲܢ ܣܵܦܸ̇ܩ ܦܲܘܼܡܵܐ ܕܘܼܡܵܐ ܕܢܸܬܢܹܐ ܪܲܒܿܘܼܬܼ ܚܘܼܒܹܗ\nܕܥܲܒܼܕܲܢ ܥܲܡܹܗ ܡܸܣܬܲܓܼܕܢܹ̈ܐ ܡ̣ܢ ܟܠ ܒܸܪ̈ܝܵܢ. :ܐܲܝܟܲܢ ܡܲܨܝܵܐ ܕܲܢܦܲܢܹܐ ܠܹܗ ܚܵܘܒܼܬܼܚܘܒܵܐ\nܕܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܚܕܲܝܼ ܐܸܢܘܿܢ ܒܲܬܼܝܵܒܼܘܼܬܲܢ. :ܗܵܟܲܢܵܐ ܠܲܡ ܢܚܕܘܢ ܟܸܢܫܹ̈ܐ ܕܫܡܝ̈ܢܐ\nܥܲܠ ܚܲܛܵܝܵܐ ܕܦܵܢܹ̇ܐ ܘܲܡܦܝܼܣ ܥܲܠ ܣܲܟܼܠܘܼܬܹܗ. :ܘܐܸܢ ܡܲܠܲܐܟܹ̈ܐ ܚܵܕܹܝܢ ܥܲܡܲܢ ܒܲܬܼܝܵܒܼܘܼܬܲܢ\nܡܵܕܹܝܢ ܩܲܫܝܵܐ ܗ̄ܝ̣ ܬܒܲܥܬܹܗ ܕܐܲܝܢܵܐ ܕܥܵܕܼ̇ܠ ܪ̈ܲܚܡܹܐ. ܐܸܢ ܪ̈ܘܼܚܵܢܹܐ ܨܗܹܝܢ ܠܲܚܙܵܬܲܢ ܡܵܐܕܡܸܙܕܲܩܝܢ\nܡܵܕܹܝܢ ܢܸܓܼܕܹ̈ܐ ܥܦܝܼܦܹ̈ܐ ܚܲܝܵܒܼ ܕܣܵܩ̈ܪ ܠܲܐܚܘܼܗܝ. :ܐܵܪܵܐ ܟܸܢ̈ܫܹܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܦܨܝܼܚܝܼܢ ܕܲܚܲܝܲܝܢ\nܘܠܵܟ ܟܪܝܵܐ ܠܵܟ ܕܚܵܢܹ̇ܝܢ ܪ̈ܲܚܡܹܐ ܠܐܢܵܫܵܐ ܡܲܓ̇ܢ. :ܐܵܪܵܐ ܟܝܵܢܹ̈ܐ ܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܚܲܫ̣ܘ ܒܲ[...]ܕܵܢܲܢ\nܘܠܵܟ ܗܲܢܝܼ ܠܵܟ ܕܲܢܦܘܼܫ ܒܲܫܝܘܿܠ ܕܠܵܐ ܢ[...]ܚܵܡܵܐ. :ܐܪܵܐ ܗܢ̣ܘܿܢ ܪܓܸܝܓܝܸܢ ܐܸܡܲܬܼܝܼ ܢܲܡܠܸܟ ܐܲܟܚܲܕ\nܘܐܲܢ̄ܬܿ ܩܵܨ̇ܦ ܐܲܢ̄ܬܿ ܒܐܲܝܢܵܐ ܕܪܵܗܸ̇ܛ ܐܲܝܟ ܪܸܓܼܬܼܗܘܿܢ. :ܐܪܵܐ ܐܵܦ ܐ̄ܢܵܐ ܕܡܟܵܐ ܕܛܒܿܝܼܠ ܒܫܸܢܲܬܼ ܥܵܘ̣ܵܠܵܐ\nܠܩܵܠ ܫܘܼܒܼܩܵܢܵܐ ܢܸܕܬܼ̈ ܩܵܡܹ̇ܬܼ ܕܐܲܒܼܥ ܡܸ̈ܠܹܐ. :ܫܲܪܒܹܿܗ ܕܛܲܥܝܵܐ ܚܲܦܛܵܢܝ ܕܐܸܒܼܥܹܐ ܚܹܝܠ ܦܸܠܵܐܬܼ̈ܐ\nܘܲܒܼܦܘܼܢܵܝܹܗ ܦܵܢ̣ܘ ܚܘܼܫܵܒܲܝ̈ ܨܝܕ ܝܘܼܠܦܵܢܵܐ. :ܫܲܪܒܹܿܗ ܢܲܓܼܕܢܝ ܕܐܸܩܪܹܐ ܒܣܸܦܪܐ ܕܲܟܼܬܼܝܼܒܼ̈ܬܹܗ\nܘܐܹܠܲܦ ܚܲܝܠܵܐ ܕܲܟܼܣܹܐ ܒܡܸ̈ܠܹܐ ܕܬܲܪܓܸܿܡ ܪܘܼܚܵܐ.","english":"The great love, unutterable, wrought against the nature, and the mouth of all that was done is that which says, \"How much is it?\" As the mouth of the word that came to be, the greatness of his love which the worshippers from all creatures perform with him. How can the debt of love be paid, when even the spirits rejoiced at their repentance? Thus the angels of heaven rejoiced over the sinner who repents and is reconciled to his folly. And if the angels rejoice with us at our repentance, how severe is the pursuit of that one who judges mercies? If the spirits thirst to see us reconciled, how tightly bound are the guilty who deny their brother? Therefore the angels of heaven rejoice that they live, and woe to you, O wretched one, that you sin, for mercies do not bring the fire to an end. Therefore the natures, not feeling, felt in the [...] of your ways, and woe to you, O one who remains in Sheol without [...] seeing. Therefore, O one who is enraged, when will you reign as one, and you yourself are angry at that which runs according to its will? Therefore, even that one who is struck down, who is immersed in the hour of iniquity, at the sound of forgiveness, the doors before him open to seek words. The story of the erring one: my search to seek the power of the parables, and in his mouth the thoughts concerning teaching are opened. The story of the fugitive: that it be read in the book of his writings, and he learn the power that is hidden in the words that the spirit interprets.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the joy of angels over a repentant sinner with the severity of judgment for those who deny their brother, emphasizing the theme of repentance and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܼܵܐ","severity":"info","text":"The Syriac term ܚܘܼܒܼܵܐ (ḥubbā) means 'love,' but here it is described as 'unutterable' and 'wrought against nature,' suggesting a divine or transcendent love that surpasses natural affection.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܘܼܒܼܩܵܢܵܐ","severity":"info","text":"The phrase 'sound of forgiveness' (ܫܘܼܒܼܩܵܢܵܐ) echoes the New Testament concept of forgiveness, particularly in the parable of the Prodigal Son (Luke 15), where the father's forgiveness is central.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai, a 5th-century Syriac poet and theologian, often composed metrical homilies (memre) on biblical themes. This passage reflects his exegetical style, blending narrative with moral exhortation.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains lacunae indicated by brackets, e.g., 'ܒܲ[...]ܕܵܢܲܢ' and 'ܕܠܵܐ ܢ[...]ܚܵܡܵܐ,' which obscure the full sense. The English draft supplies conjectural readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a rhetorical question about love's debt to a series of conditional statements contrasting angelic joy with human guilt, culminating in a reference to the parable of the erring one.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacunae in the Syriac text leave the precise meaning of 'felt in the [...] of your ways' and 'without [...] seeing' uncertain. The English draft interprets these as references to moral insensibility and damnation, but the original wording is lost."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":":ܥܲܡܹܗ ܢܦܩܹܬܼ ܟܲܕܼ ܢܵܦܸܩ̇ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ\nܘܲܦܢܹܝ̇ܬܼ ܥܲܡܹܗ ܕܐܸܚܙܹܐ ܦܝܵܣܹܗ ܕܨܹܝܼܕ ܝ̇ܠܘܿܕܹܗ. :ܚܙܹ̇ܝܬܹܗ ܕܦܲܪܲܚ ܢܸܟܼܣܹ̈ܐ ܪܲܒܵܐ ܒܹܝܬܼ ܙܢܝ̈ܬܐ\nܘܬܼܘܼܒܼ ܚܵܪܹܬܼ ܒܹܗ ܕܲܦܢ̣ܵܐ ܕܢܹܐܙܲܠ ܠܘܵܬܼ ܫܘܼܒܼܩܵܢܵܐ. :ܫܡܥܬܗ ܕܪܲܟܸܿܒܼ ܩ̈ܠܹܐ ܚܢ̈ܝܼܓܹܐ ܥܲܠ ܣܲܟܼܠܘܼܬܹܗ\nܘܚܸܫܹ̇ܬܼ ܣܲܓܿܝܼ ܒܥܵܘ̣ܠܵܐ ܕܲܩܢܘܿܡܝ ܕܕܼܵܡܹ̇ܐ ܠܕܼܝܼܠܹܗ. :ܫܸܡ̇ܥܹܬܼ ܕܐܸܡ݂ܲܪ ܕܠܵܐ ܫܵܘܹ̇ܐ ܐ̄ܢܵܐ ܠܫܸܡ ܝܵܪ̈ܘܿܬܹܐ\nܘܐܲܚܕܢܝ ܓܘܼܢܚܵܐ ܕܲܪܕܝ̇ܬܼ ܒܐܘܼܪܚܵܐ ܕܒܼܘܼܕܲܪ ܢܸܟܼܣܵܘ̈ܗܝ. :ܣܲܓܿܝܼ ܕܵܡܹ̇ܐ ܫܒܼܝܼܠ ܣܘܼܥܪ̈ܢܝ ܠܗܘ̇ ܕܪܕܐ ܒܹܗ\nܘܩܸܢܝܵܢ ܚܲܝ̈ܐ ܒܲܕܪܹܬܼ ܐܵܦ ܐ̄ܢܵܐ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ. :ܥܲܡ ܗܵܘ̇ ܣܵܢܠܵܐ ܕܐܵܙܲܓܼܪ ܥܲܡܹܗ ܦܸܠܚܹ̇ܬܼ ܐܵܦ ܐ̄ܢܵܐ\nܘܲܒܼܚܲܪ̈ܘܒܹܐ ܕܪ̈ܓܝܠܢܬ ܚܝܹ̇ܬܼ ܐܲܟܼܘܵܬܹܗ. :ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܥܒܕܬܢܝ ܐܵܦ ܠܝܼ ܓܠܝܼܙ ܡ̣ܢ ܪ̈ܚܡܹܐ\nܐܲܝܟ ܡܵܐ ܕܐܵܦ ܗܘ̤ ܐܵܘܒܸܿܕܼ ܕܝܼܠܹܗ ܒܠܵܐ ܒܘܼܝܵܢܵܐ. :ܪ̈ܲܚܡܹܐ ܕܚܵܢܘܼܗܝ ܡܲܦܩ̣ܘ ܠܐܘܼܪܥܹܗ ܒܝܘܿܡ ܦܘܼܢܵܝܹܗ\nܢܦܝܣܘܢ ܚܠܵܦܲܝ ܩܕܼܵܡ ܕܝ̇ܢܐ ܕܒܚ̇ܪ ܟܠܐ. :ܩܵܠܵܐ ܕܐܸܡ݂ܲܪ ܕܒܹܪܝ ܡܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܘܲܦܢ̣ܵܐ ܠܚܲܝܹ̈ܐ\nܢܫܘܹܝܢܝ ܕܐܸܫܡܲܥ ܕܬܼܵܐ ܚܲܛܵܝܵܐ ܣܒܼ ܫܘܼܒܼܩܵܢܵܐ. :ܐܝܼܕܼܵܐ ܕܦܸܪܣܲܬ̤ ܥܲܠ ܓܲܠܝܘܼܬܹܗ ܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ\nܬܟܣܹܐ ܐܲܦܲܝ̈ ܕܠܵܐ ܢܸܬܼܦܲܪܣܘܢ ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ. :ܪܸܡܙܵܐ ܕܣܵܡ̣ ܠܹܗ ܪܲܗܒܼܘܼܢ ܚܲܝܹ̈ܐ ܐܲܝܟ ܥܹܙܲܩܵܬܐ\nܚܵܝܸܠ ܙܵܘܥܲܝ̈ ܠܲܡܣܲܟܵܝܘܼ ܠܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ. :ܦܘܼܡܵܐ ܕܫܲܝܸܢ ܪܘܼܓܼܙܵܐ ܕܐܲܚܘܼܗܝ ܕܲܥ̣ܕܲܠ ܪ̈ܲܚܡܹܐ\nܢܸܟܼܐܹܐ ܒܥܵܘ̣ܠܵܐ ܛܪܘܼܢܵܐ ܕܡܲܩܪܸܒܼ ܥܲܡ ܚܘܼܫܵܒܲܝ̈.","english":"With him I went out when he was going out from his father's house,\nand I went with him to see the manner of his pursuit of his begetting. I saw him flying great expenses in the house of taverns,\nand again I was perplexed at the folly of his going to the place of forgiveness. I heard him mounting condemned voices upon his foolishness,\nand I thought much about the wickedness of my standing which resembles his own. I heard it said that a man is not worthy of the name of heirs,\nand I seized the laughter that I cast upon the path of dissipation of his expenses. Much does the way of my actions resemble that of him who pursues it,\nand the shortness of life I also poured out in the likeness of his own. With that foolish one who was to squander with him I also labored,\nand in the desolations of the steps of life I lived like him. Unknowingness made me also hidden from compassion,\njust as he also lost his own without awareness. The compassion of his brother brought him to his way on the day of his end,\nand they persuaded on my behalf before the judge who chooses all. The voice that said, \"My son was dead and returned to life,\"\nmade me worthy to hear that the sinner should receive forgiveness. The hand that spread over his nakedness a stole of glory\ncovered the face that was not spread out for the sight of beholders. The sign that he placed, the fear of life like a bridle,\nstrengthened my limbs to ascend to the kingdom of life. The mouth that calmed the anger of his brother that was without compassion\nstruck the wickedness of the doorkeeper who offers with his thoughts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from first-person singular narration of the speaker's identification with the prodigal son to a series of symbolic actions (hand, sign, mouth) that enact reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܝܵܣܹܗ ܕܨܹܝܼܕ ܝ̇ܠܘܿܕܹܗ","severity":"info","text":"The phrase 'manner of his pursuit of his begetting' (ܦܝܵܣܹܗ ܕܨܹܝܼܕ ܝ̇ܠܘܿܕܹܗ) is a circumlocution for the prodigal's rebellion against his father, typical of Narsai's rhetorical style.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܹܪܝ ܡܝܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܘܲܦܢ̣ܵܐ ܠܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'My son was dead and returned to life' echoes the parable of the Prodigal Son (Luke 15:24) where the father says 'this son of mine was dead and is alive again,' a key typological reading in Syriac tradition.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ","severity":"info","text":"The 'stole of glory' (ܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ) refers to the baptismal garment or the restored state of the repentant sinner, a common motif in Narsai's liturgical homilies.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܸܡܙܵܐ ܕܣܵܡ̣ ܠܹܗ ܪܲܗܒܼܘܼܢ ܚܲܝܹ̈ܐ","severity":"info","text":"The 'sign of the fear of life like a bridle' parallels ascetic imagery in Syriac literature where fear of sin restrains the soul, akin to Ephrem's Hymns on Faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܘܼܡܵܐ ܕܫܲܝܸܢ ܪܘܼܓܼܙܵܐ","severity":"info","text":"The 'mouth that calmed the anger' of the brother prefigures the role of the priest or bishop in reconciling sinners, a theme developed in later Syriac penitential literature.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether Narsai himself or a generic penitent) is not explicit; the first-person voice may be a homiletic persona.","The phrase 'doorkeeper who offers with his thoughts' (ܡܲܩܪܸܒܼ ܥܲܡ ܚܘܼܫܵܒܲܝ̈) is ambiguous: it may refer to a gatekeeper of the kingdom or a demonic figure."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܥܝܼܪܹ̈ܐ ܕܲܚܕܼܝܼܘ ܒܝܘܿܡ ܦܘܼܢܵܝܹܗ ܘܫܲܒܲܚܘܿܠܲܐܒܼܘܼܗܝ\nܢܸܗܘܘܿܢ ܣܢܸܐܓܼܪܹ̈ܐ ܚܠܵܦ ܚܲܝܵܒܼܘܼܬܼܝ ܨܝܕ ܟܹܐܢܘܼܬܼܵܐ. :ܨܒܼܥܵܐ ܕܨܵܪܲܬ̤ ܨܠܸܡ ܐܲܒܼܪܵܢܹܗ ܘܦܘܼܢܵܝ ܚܝܵܘ̈ܗܝ\nܬܨܘܪ ܥܲܠ ܡܲܕܥܝ ܨܠܸܡ ܟܘܼ[...]ܢܵܐ ܕܡܲܩܢܹܐ ܚܲܝܹ̈ܐ. :ܐܹܝܢ ܡܵܪܝ ܐܸܗܘܹܐ ܚܲܒܼܪܵܐ ܒܐܵܪܐ ܕܡܝܼܬܼܵܐ ܕܲܚܝ̣ܵܐ\nܘܬܸܫܠܲܡ ܨܐܕܲܝ ܗܵܝ̇ ܕܐܸܬܼܡܲܠܠܲܬ̤ ܒܫܘܼܠܵܡ ܫܲܪܒܹܿܗ. :ܐܹܝܢ ܡܵܪܝ ܐܲܫܘܵܢܝ ܥܲܡܹܗ ܒܛܲܝܒܿܘܼ ܠܘܼܥܲܕܵܐ ܕܚܘܼܒܵܟ\nܘܲܢܩܲܒܿܠܘܼܢܵܢܝ ܪ̈ܚܡܹܐ ܒܕܼܝܵܢܐ ܐܲܝܟ ܕܐܸܬܼܩܲܒܲܠ.","english":"The wakeful ones who rejoiced on the day of his return and praised his father.  \nThey were the intercessors for my guilt before the justice of the church.  \nThe sign of the cross imprinted his path and the return of his life.  \nIt is engraved on my mind, the image of the mystery that gives life.  \nO my Lord, may I be a companion in the land of the dead of the living one,  \nand may I complete the pursuit of that which was spoken at the end of her story.  \nO my Lord, may I be with him in the goodness of the covenant of your love,  \nand may I receive mercy in the judgment as it was received.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"The term ܥܝܼܪܹ̈ܐ (ʿīrē) means 'wakeful ones' and is a standard Syriac epithet for angels, derived from the root ܥܪ (to be awake).","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The word ܟܹܐܢܘܼܬܼܵܐ (kēnūṯā) is translated as 'justice' but more precisely denotes 'ecclesiastical order' or 'canonical authority' in Syriac Christian usage.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܒܼܥܵܐ ܕܨܵܪܲܬ̤ ܨܠܸܡ","severity":"info","text":"The phrase 'sign of the cross' (ܨܒܼܥܵܐ ܕܨܵܪܲܬ̤ ܨܠܸܡ) alludes to the protective and salvific power of the cross, a common motif in Syriac liturgical poetry, echoing New Testament themes of redemption.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܪܐ ܕܡܝܼܬܼܵܐ ܕܲܚܝ̣ܵܐ","severity":"info","text":"The 'land of the dead of the living one' (ܐܵܪܐ ܕܡܝܼܬܼܵܐ ܕܲܚܝ̣ܵܐ) likely refers to the tomb of Christ, a site of pilgrimage and eschatological hope in Syriac tradition, where the dead await resurrection.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܹܝܢ ܡܵܪܝ","severity":"info","text":"The repeated invocation 'O my Lord' (ܐܹܝܢ ܡܵܪܝ) marks a shift from third-person description to direct prayer, a common structural feature in Narsai's homilies that personalizes the narrative.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܢܩܲܒܿܠܘܼܢܵܢܝ ܪ̈ܚܡܹܐ","severity":"info","text":"The plea to 'receive mercy in the judgment' reflects the liturgical context of Narsai's homilies, which were often delivered during penitential seasons and shaped the congregation's expectation of divine forgiveness.","cites":[{"key":"ed:dsc-60","label":"source edition: On the Prodigal Son","url":"https://syriaccorpus.org/60"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains a lacuna marked by [...] in line 3, making the exact phrase uncertain; the translation 'image of the mystery' is a plausible reconstruction.","The referent of 'her story' (ܫܲܪܒܹܿܗ) is ambiguous; it may refer to the parable of the prodigal son or to a personified figure such as the church or soul."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}