{"slug":"dsc-75","id":"syriac:dsc:dsc-75","title":"On the Rich Man and Lazarus","title_source":"On the Rich Man and Lazarus","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":"2026-11-15T05:28:02Z","cost_usd":0.014252},"source":{"registry_id":"syriac:dsc:dsc-75","work_id":"dsc-75","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/75"},"stats":{"passages":23,"english_words":6426,"coptic_letters":0,"source_letters":13809,"commentary_units":125,"commentary_kinds":8,"derived_notes":0,"ambiguities":39,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"dsc-75","abstract":"Narsai's homily On the Rich Man and Lazarus is a verse-by-verse exposition of Luke 16:19–31, composed in Syriac during the second half of the fifth century CE. The work reads the parable as a typological admonition against greed and a call to almsgiving, reflecting the exegetical and homiletic traditions of the Church of the East. The text survives in a single manuscript witness of uncertain date, with no reported variant readings. Its circulation appears limited to monastic and scholastic contexts, where it served as a model for homiletic exegesis. The edition provides no translation or commentary, so readers without Syriac must rely on an English draft that may obscure rhetorical and theological nuances.","historical_context":"Narsai (d. ca. 503) was a leading theologian of the Church of the East, active at the School of Edessa and later at Nisibis. This homily belongs to his exegetical corpus, likely composed during his tenure at one of these institutions in the second half of the fifth century. The work is a memra of twenty-eight sections, a standard structural division in Narsai's metrical homilies. It reflects the Syriac exegetical tradition of typological interpretation, where scriptural narrative conceals spiritual meaning. The homily is not known to have been used in the East Syriac liturgical lectionary; its transmission appears limited to monastic and scholastic circles. The single surviving manuscript witness is of uncertain date, and the edition does not report variant readings or marginalia that might clarify scribal interventions. The text's survival in a single witness and its limited liturgical use suggest a narrow but enduring readership among Syriac-speaking scholars and monastics.","significance":"This homily exemplifies Narsai's exegetical method and the Syriac typological tradition, offering insight into how the Church of the East interpreted New Testament parables for moral and spiritual instruction. It also provides a rare witness to the reception of the Rich Man and Lazarus parable in late antique Syriac Christianity, outside the mainstream liturgical canon.","timeline":[{"date":"ca. 399","event":"Probable birth of Narsai."},{"date":"ca. 437","event":"Narsai becomes director of the School of Edessa."},{"date":"ca. 457","event":"Narsai leaves Edessa for Nisibis, where he helps found the School of Nisibis."},{"date":"Second half of 5th c.","event":"Composition of On the Rich Man and Lazarus."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"Undated","event":"Single manuscript witness copied; date uncertain."}],"relations":[{"work":"Luke 16:19–31","relation":"Biblical source of the homily's exegesis.","key":"","label":null,"url":null},{"work":"Homilies of Narsai","relation":"Part of Narsai's exegetical corpus; shares metrical structure and typological method.","key":"","label":null,"url":null},{"work":"School of Edessa","relation":"Institutional context for Narsai's early career and likely composition.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Later institutional context; Narsai taught there after 457.","key":"","label":null,"url":null},{"work":"East Syriac liturgical lectionary","relation":"Not used in this lectionary; limited to monastic and scholastic contexts.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-75","label":"DSC 75","url":"https://syriaccorpus.org/75","reason":"Edition of the Syriac text."}],"cautions":["The single manuscript witness is of uncertain date; no variant readings or marginalia are reported.","The edition provides no translation or commentary; the English draft may obscure Narsai's rhetorical and theological nuances.","The homily's date is approximate, based on Narsai's career in the second half of the fifth century.","The work's limited circulation and lack of liturgical use suggest a narrow readership, but the evidence is thin."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000524,"generated":"2026-11-15T05:10:47Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/75"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8577"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-75","status":"pass","blocking":[],"warnings":[],"stats":{"passages":23,"translated":23,"commentary_passages":23,"commentary_units":125,"english_words":6426,"source_letters":21602,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a verse-by-verse exposition of Luke 16:19–31, framed as a typological lesson on wealth and salvation. Narsai consistently reads the parable as an admonition against greed and a call to almsgiving.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) was a leading theologian of the Church of the East. This homily belongs to his exegetical corpus, likely composed during his tenure at the School of Edessa or later at Nisibis.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single manuscript witness of uncertain date. The edition collates this witness but does not report variant readings or marginalia that might clarify scribal interventions.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is not known to have been used in the East Syriac liturgical lectionary. Its circulation appears limited to monastic and scholastic contexts, where it served as a model for homiletic exegesis.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary on the Syriac text. Readers without Syriac must rely on the English draft, which may obscure Narsai’s rhetorical and theological nuances.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"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: 23 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":23},"term_index":[],"citations":{"ed:dsc-75":{"label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܥܲܬܿܝܼܪܵܐ ܘܠܵܥܵܙܵܪ\nܡܐܡܪܐ ܕܥܣܪܝܢ ܘܬܡܢܝܐ\nܥܲܠ ܥܲܬܿܝܼܪܵܐ ܘܠܵܥܵܙܵܪ\n:ܨܠܸܡ ܦܸܠܐܬܼܵܐ ܨܵܪ ܦܵܪܘܿܩܲܢ ܒܕܲܦܵܐ ܕܡܸܠܵܘ̈ܗܝ\nܘܲܩܒܲܥ ܐܸܢܹܝܢ ܒܓܼܵܘ ܦܵܠܵܛܝܼܢ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܐܲܝܟ ܕܲܠܝܘܼܩܢܵܐ ܪܲܟܸܿܒܼ ܐܸܢܹܝܢ ܠܡܸܠܲܝ̈ ܦܘܼܡܹܗ\nܘܟܲܢܝܼ ܐܸܢܹܝܢ ܒܫܸܡ ܣܘܼܥܪ݁ܵܢܹܐ ܐܲܝܟ ܗܵܘ̇ ܕܲܗ̤ܘܲܝ̈ ܀ :ܚܲܬܿܝܼܬܼܵܐܝܼܐܬܼ ܦܲܚܸܡ ܡܸܠܹ̈ܐ ܠܘܼܒܩܲܠ ܡܸܠܹ̈ܐ\nܘܐܲܪܡܝܼ ܥܠܲܝܗܹܝܢ ܛܲܒܼܥܵܐ ܕܡܲܬܼܠܹ̈ܐ ܕܠܵܐ ܢܸܬܼܒܲܣ̈ܝܵܢ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܕܲܡܝܼ ܐܸܢܹܝܢ ܒܗܵܘ̇ ܡ̇ܐ ܕܲܗܘ̤ܵܐ\nܘܟܲܣܝܼ ܐܸܢܹܝܢ ܒܢܲܚܬܵܐ ܦܲܐܝܵܐ ܕܫܸܡ ܦܸܠ̈ܐܬܼܵܐ ܀ :ܒܫܸܡ ܦܸܠ̈ܐܬܼܵܐ ܟܲܣܝܹܗ ܠܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܡܸܠܵܘ̈ܗܝ\nܕܠܵܐ ܢܸܬܼܒܲܣ̈ܝܵܢ ܡ̣ܢ ܬܲܪܥܝܼܬܼܵܐ ܕܪ̈ܲܦܝܲܝ ܢܲܦܫܵܐ ܀ :ܒܦܲܩܝܼܘܼܬܼ ܢܲܦܫܵܐ ܕܪ̈ܲܦܝܲܝ ܢܲܦܫܵܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ\nܟܲܕܼ ܨܵܐܲܪ ܗ̄ܘ̣ܵܐ ܨܠܸܡ ܣܘܼܥܪ̈ܵܢܹܐ ܕܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܀ :ܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܚܵܘܝܼ ܫܘܼܦܪܵܐ ܕܦܲܐܝܘܼܬܼ ܡܸܠܵܘ̈ܗܝ\nܘܚܲܬܼܚܸܬܼ ܐܸܢܘܿܢ ܠܡܸܫܡܲܥ ܡܸܠܹ̈ܐ ܕܡܲܠ̈ܝܵܢ ܬܲܗܪܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܟܣܸܐ ܗ̄ܘ̣ܵܐ ܒܡܸܠܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܘܡܸܬܼܚܲܘ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܘܠܵܐ ܡܸܬܼܚܲܙ̈ܝܵܢ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܀ :ܡܸܬܼܚܲܙ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܐܲܝܟ ܗܵܘ̇ ܕܲܗ̤ܘܲܝ̈ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܠܵܐ ܡܸܬܼܚܲܙ̈ܝܵܢ ܒܲܕܼܪܲܚܝܼܩ ܗ̄ܘ̣ܵܐ ܥܒܼܵܕܼܵܐ ܕܲܒܼܗܹܝܢ ܀ :ܥܒܼܵܕܼܵܐ ܓܵܡܲ݁ܪ ܠܚܲܣܝܼܪܘܼܬܼܵܐ ܕܲܒܼܝܲܕܼ ܡܸܠܹ̈ܐ\nܘܐܵܝܟ ܕܲܒܼܢܘܼܗܪܵܐ ܡܚܵܘܸܐ ܫܘܼܦܪܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܡܲܠ̈ܝܵܢ ܡܸܠܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܘܐܲܝܟ ܕܲܒܼܓܲܙܵܐ ܡܣܲܬܲܪ ܚܲܝܠܵܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ܗܹܝܢ ܀","english":"On the Rich Man and Lazarus\nA Memra of Twenty-Eight [Sections]\nOn the Rich Man and Lazarus\n\nHe fashioned a likeness of the Creator, the Maker of our salvation, in the page of his words,\nAnd he placed an image of the eye within the palace of his proclamation.\nAs a painter, he depicted the eye for the words of his mouth,\nAnd he adorned the eye with the name of deeds, as one who is.\nWith subtlety, he composed words opposite words,\nAnd he cast upon them the stamp of parables that are not to be despised.\nIn every form, the eye resembled that which was,\nAnd the eye was clothed in the beautiful garment of the name of likenesses.\nWith the name of likenesses, he concealed the power that is hidden in his words,\nThat is not to be despised from the contemplation of the despisers of the self.\nIn the humility of the self of the despisers of the self, he was revealed,\nWhile he was fashioning a likeness of the deeds of the good and the evil.\nTo the good and the evil, he showed the beauty of the elegance of his words,\nAnd he caused the ear to descend to hear words that fill the air.\nThe great air was concealed in the words of his proclamation,\nAnd they were revealed and not seen with subtlety.\nThey were seen as one who is, through deeds,\nAnd they were not seen, for the action in them was distant.\nAction completed the deficiency that is through words,\nAnd as with light, it showed the beauty of the beautiful things.\nThe beautiful things fill the words of the proclamation,\nAnd as with a treasure, the power of their utterances is hidden.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܕܥܣܪܝܢ ܘܬܡܢܝܐ","severity":"info","text":"The heading identifies this as a memra of twenty-eight sections, a standard structural division in Narsai's metrical homilies.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܸܡ ܦܸܠܐܬܼܵܐ","severity":"info","text":"The phrase 'fashioned a likeness' (ṣlem pīlātā) introduces the mimetic language central to Narsai's homiletic method, likening the preacher to a painter.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܟܼܵܪܘܿܙܘܼܬܹܗ","severity":"info","text":"The term 'proclamation' (kārōzūṯeh) reflects the liturgical setting of Narsai's memre, delivered as part of the East Syriac worship.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܬܼܠܹ̈ܐ","severity":"info","text":"The word 'parables' (maṯlē) signals the exegetical method: Narsai interprets the biblical parable of the Rich Man and Lazarus through typological and moral lenses.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܪ̈ܲܦܝܲܝ ܢܲܦܫܵܐ","severity":"info","text":"The 'despisers of the self' (rāpē napšā) likely refers to ascetic critics or heretics whom Narsai counters, a common polemical target in his works.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated 'eye' (ܐܸܢܹܝܢ) may be a scribal error or a deliberate metaphor for the faculty of perception; the translation treats it as a consistent image."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܚܲܝܠܵܐ ܪܲܒܵܐ ܟܣܸܐ ܒܲܒܼܥܵܬܼܵܐ ܠܐܲܝܢܵܐ ܕܒܼܵܥܹ̇ܐ\nܘܐܸܠܵܐ ܒܵܥܹ̇ܐ ܒܪܸܚܡܲܬܼ ܚܘܼܒܵܐ ܠܵܐ ܡܸܫܟܲܚ ܠܹܗ ܀ :ܪܸܚܡܲܬܼ ܚܘܼܒܵܐ ܩܪܵܬܲܢܝܼ ܕܐܸܩܪܸܐ ܒܣܸܦܪܹܗ ܕܡ̇ܪܲܢ\nܘܡ̣ܢ ܩܸܪܝܵܢܵܐ ܢܲܓܼܕܲܢܝ ܡܲܬܼܠܵܐ ܨܹܝܕܼ ܣܘܼܟܵܠܵܐ ܀ :ܗܘ̤ ܩܸܪܝܵܢܵܐ ܓܲܪܓܲܢܝ ܕܐܸܒܼܥܸܐ ܒܥܵܬܼܵܐ ܕܡܸܠܹ̈ܐ\nܘܡ̣ܢ ܨܹܝܕܼ ܡܸܠܹ̈ܐ ܢܦܲܠ̣ ܠܝܼ ܗܸܪܓܵܐ ܕܟܲܣܝܘܼܬܼ ܡܸܠܹ̈ܐ ܀ :ܟܲܣܝܼܘܼܬܼ ܡܸܠܹ̈ܐ ܚܙܹ̇ܝܬܼ ܕܲܡܟܲܣܝܵܐ ܒܢܲܚܬܵܐ ܕܡܸܠܹ̈ܐ\nܘܓܼܪܓܿܢܝ ܪܸܥܝܵܢܝ ܠܡܸܓܼܠܵܐ ܡܸܠܹ̈ܐ ܕܒܲܐܦܲܝ̈ ܡܸܠܹ̈ܐ ܀ :ܠܓܼܵܘ ܡ̣ܢ ܬܲܪܥܵܐ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܥܸܠܹ̇ܬܼ ܩܵܡܹ̇ܬܼ\nܘܐܲܝܟ ܕܲܠܝܘܼܩܢܵܐ ܚܙܹ̇ܝܬܼ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܝܘܼܩܢܵܐ ܕܲܒܼܥܹ̇ܝܬܼ ܀ :ܒܚܘܼܩܵܐ ܦܲܐܝܵܐ ܕܲܒܼܦܸܠ̈ܐܵܬܼܵܐ ܒܥܹ̇ܝܬܼ ܕܐܸܬܼܒܲܩܸܐ\nܕܡܸܛܠ ܡܵܢܵܐ ܫܸܡ ܦܸܠ̈ܐܵܬܼܵܐ ܥܲܠ ܐܵܬܼ̈ܘܵܬܼܵܐ ܀ :ܫܸܡ ܦܵܠ̈ܐܵܬܼܵܐ ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܪܵܗܹ̇ܛ ܒܹܝܬܼ ܐܵܬܼ̈ܘܵܬܼܵܐ\nܘܲܨܒܹ̇ܝܬܼ ܕܐܸܕܲܥ ܥܲܡ ܫܘܼܡ̇ܗܵܐ ܐܵܦ ܣܘܼܟܵܠܵܐ ܀ :ܬܪܹܝܢ ܦܲܪ̈ܨܘܿܦܹܐ ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܨܝܪܝܼܢ ܒܣܲܡܵܐ ܕܡܸܠܹ̈ܐ\nܘܟܲܕܼ ܕܵܡܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܕܵܡܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܝܘܼܩܢܵܐ ܠܝܘܼܩܢܵܐ ܀ :ܫܸܡ ܥܲܬܿܝܼܪܵܐ ܘܫܸܡ ܡܸܣܟܹܿܢܵܐ ܪܫܝܼܡ ܗ̄ܘ̣ܵܐ ܥܠܲܝܗܘܿܢ\nܘܲܦܣܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܒܲܫܡܵܗܲܝ̈ܗܘܿܢ ܘܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܫܸܡ ܥܲܬܿܝܼܪܵܐ ܪܫܝܼܡ ܗ̄ܘ̣ܵܐ ܠܘܼܩܕܵܡܼ ܒܪܹܫ ܣܘܼܪܓܵܕܼܵܐ\nܘܲܒܼܫܘܼܠܵܡܹܗ ܫܸܡ ܡܸܣܟܹܿܝܢܵܐ ܕܡܸܣܟܹܿܝܢ ܘܲܨܪܝܼܟ ܀ :ܒܦܲܐܝܘܼܬܼ ܢܲܚ̈ܬܹܿܐ ܨܝܼܪ ܗ̄ܘ̣ܵܐ ܝܘܼܩܢܹܗ ܕܲܩܬܸܐ ܥܘܼܬܼܪܵܐ\nܘܲܕܼܡܸܣܟܹܿܢܵܐ ܒܐܸܣܟܹܿܝܡ ܒܵܝ̇ܫܵܐ ܕܲܟܼܒܼܝܼܢ ܪ̈ܘܼܩܥܹܐ ܀","english":"A great power is hidden in the petition of the one who asks,  \nAnd unless he asks with the compassion of love, he cannot find it.  \nThe compassion of love has summoned me to read in the book of my Lord,  \nAnd from the reading, the parable has guided me toward understanding.  \nThat reading has stirred me to seek in the petition of words,  \nAnd from the words, a meditation on the hiddenness of words has fallen to me.  \nThe hiddenness of words: I saw that it is concealed in the beauty of words,  \nAnd my thought is stirred to reveal the words that are on the face of words.  \nWithin, through the door of the Scriptures, I entered before,  \nAnd as in a picture, I saw the letters of the image I sought.  \nIn the fitting form of the letters, I sought to be examined,  \nThat I might know why the name of the letters is placed upon the letters.  \nThe name of the letters: I saw it running among the letters,  \nAnd I desired to know, along with the name, also the meaning.  \nTwo persons I saw, depicted in the dye of words,  \nAnd as they resembled, they did not resemble, image to image.  \nThe name \"Rich Man\" and the name \"Poor Man\" were inscribed upon them,  \nAnd they were distinguished by their names and their deeds.  \nThe name \"Rich Man\" was inscribed at the beginning, at the head of the order,  \nAnd at its end, the name \"Poor Man,\" who is poor and needy.  \nIn the beauty of the forms, the image of the one who possessed wealth was depicted,  \nAnd of the poor man, in a wretched appearance, with tattered rags.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The poet describes reading the scriptural parable as entering through a door and seeing letters like a picture, a metaphor for exegetical vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܘܼܩܢܵܐ (yuqā)","severity":"info","text":"The Syriac term yuqā (image, likeness) is used repeatedly to denote both the pictorial representation of the parable and the conceptual form of the characters.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܬܿܝܼܪܵܐ ܘܡܸܣܟܹܿܢܵܐ (ʿattīrā w-meskēnā)","severity":"info","text":"The names 'Rich Man' and 'Poor Man' directly reference the two protagonists of the Lukan parable (Luke 16:19–31), here treated as typological figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a prologue to the narrative, establishing the poet's hermeneutical method: reading the parable as a hidden image that requires unveiling through meditation on words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's description of the 'hiddenness of words' and the 'beauty of forms' reflects the Syriac exegetical tradition of typological interpretation, where scriptural narrative conceals spiritual meaning.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the name of the letters' may refer either to the literal names of Syriac characters or to the titles of the parable's figures; the reading takes it as the latter, given the context of naming the Rich Man and Poor Man."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܦܠܸܐ ܗ̄ܘ̣ܵܐ ܚܸܙܘܵܐ ܕܲܒܼܨܘܼܪ̈ܵܬܹܗ ܕܠܵܐ ܫܲܦܝܼܪܵܐ\nܘܲܫܟܼܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܚܙܵܬܼܵܐ ܕܐܲܦܵܘ̈ܗܝ ܕܫܲܦܝܼܪ ܢܲܦܫܵܐ ܀ :ܢܲܗܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܙܢܲܝ̈ ܣܲܡܡܵܢܹ̈ܐ ܕܝܘܼܩܢܹܗ ܕܣܲܢܝܵܐ\nܘܚܸܫܘܿܟܼܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ ܕܗܵܘ̇ ܫܲܦܝܼܪܵܐ ܀ ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ ܕܒܲܬܼܪܹܝܢ ܝܘܼܩܢܹ̈ܐ ܡܸܬܼܚܲܙܝܵܐ ܗ̄ܘ̣ܵܐ:\nܕܫܲܦܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܘܠܵܐ ܫܲܦܝܼܪܝܼܢ ܫܲܪܝܼܪܵܐܝܼܬܼ ܀ :ܠܵܐ ܫܲܦܝܼܪ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܐܲܝܟ ܡ̇ܐ ܕܫܲܦܝܼܪ\nܘܠܵܐ ܡܫܲܟܲܪ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܠܦܘܼܬܼ ܣܲܢܝܘܼܬܹܗ ܀ :ܒܲܪܵܢܵܐܝܼܬܼ ܣܢܸܐ ܗ̄ܘ̣ܵܐ ܚܸܙܘܵܐ ܕܡܲܟܿܝܼܟ ܢܲܦܫܵܐ\nܘܓܼܵܘܘܵܢܵܐܝܼܬܼ ܣܢܸܐ ܗ̄ܘ̣ܵܐ ܘܲܫܟܼܝܼܪ ܚܬܼܝܼܪ ܪܸܥܝܵܢܵܐ ܀ :ܒܢܲܦܫܹܗ ܣܢܸܐ ܗ̄ܘ̣ܵܐ ܣܲܢܝܵܐ ܕܲܣܢܸܐ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܲܒܼܪܸܥܝܵܢܹܗ ܦܠܸܐ ܗ̄ܘ̣ܵܐ ܘܲܪܓܼܝܼܓܼ ܫܲܦܝܼܪ ܟܠܹܗ ܀ :ܫܘܼܦܪܵܐ ܕܲܠܒܲܪ ܒܵܣܲ݁ܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܣܵܢܹ̇ܐ ܢܲܦܫܵܐ\nܘܣܲܢܝܘܼܬܼ ܦܲܓܼܪܵܐ ܡܩܲܠܣܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܠܫܲܦܝܼܪ ܢܲܦܫܵܐ ܀ :ܒܦܲܓܼܪܹܗ ܣܢܸܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܣܢܸܐ ܨܘܼܪ̈ܵܬܼܵܐ\nܘܲܒܼܪܸܥܝܵܢܹܗ ܢܕܝܼܕܼ ܘܲܡܫܲܟܲܪ ܦܠܸܐ ܗܲܕܵܡܹ̈ܐ ܀ :ܥܲܠ ܗܲܕܵܡ̇ܘ̈ܗܝ ܡܸܬܼܚܲܙܝܵܐ ܗ̣̄ܘܵܬܼ ܦܲܐܝܘܼܬܼ ܫܘܼܦܪܵܐ\nܘܲܒܼܓܼܵܘ ܢܲܦܫܹܗ ܚܙܵܬܼܵܐ ܕܣܲܢܝܵܐ ܡ̣ܢ ܟܠ ܕܲܣܢܸܐ ܀ :ܒܢܲܚ̈ܬܹܿܐ ܕܒܼܘܼܨܵܐ ܡܸܬܓܲܠܸܐ ܗ̄ܘ̣ܵܐ ܣܢܸܐ ܪܸܥܝܵܢܵܐ\nܘܲܒܼܦܘܼܢܵܩܹ̈ܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ ܡܸܬܼܦܲܪܦܲܥ ܗ̄ܘ̣ܵܐ ܀ :ܦܠܹܝܢ ܗ̄ܘ̣ܵܘ ܢܲܚܬܵܘ̈ܗܝ ܘܲܪܓܼܝܼܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܐܵܦ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܘܠܵܐ ܣܵܒܲܥ̇ ܗ̄ܘ̣ܵܐ ܠܡܸܬܼܦܲܢܵܩܘܼ ܒܪܲܒܿܘܼܬܿ ܛܘܼܒܼܵܘ̈ܗܝ ܀","english":"The vision of his forms was wondrous, not beautiful, And the sight of his face was ugly, beautiful soul. The eyes of the beauty of his appearance were illuminated, And they were darkened by the darkness of that beautiful one. O wonder, that in two appearances he was seen: That he was beautiful and not beautiful truly. That rich man was not beautiful as he was beautiful, And that poor man was not ugly according to his ugliness. Outwardly, the vision of the humble soul was ugly, And inwardly, the sight was ugly and the proud thought was handsome. In himself, the ugliness of the one who was ugly in his entirety was seen, And in his thought, he was wondrous and all beautiful was resplendent. The beauty outside was flesh for the ugly soul, And the ugliness of the body praised the beautiful soul. In his body, that poor man saw ugly forms, And in his thought, he was lovely and handsome, his limbs were wondrous. Upon his limbs, the comeliness of beauty was visible, And within his soul, the sight of ugliness from all that was ugly. In the garments of silk, the ugly thought was revealed, And in the rags of poverty, he was adorned. His garments were wondrous and his forms were resplendent, And he was not sated with meeting the abundance of his riches.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts outward appearance and inner reality: the rich man's beauty is fleshly and ugly within, while the poor man's ugliness conceals a beautiful soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܥܝܵܐ","severity":"info","text":"The Syriac term ܣܲܥܝܵܐ (saʿyā) means 'ugly' or 'foul,' used here to describe the rich man's inner state and the poor man's outward appearance, playing on the paradox of beauty and ugliness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homily on the Rich Man and Lazarus draws on the Syriac exegetical tradition that reads the parable as an allegory of inner virtue versus outer wealth, common in East Syriac ascetical literature.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage uses a series of antithetical parallelisms (e.g., 'outwardly ugly, inwardly beautiful') to develop the theme of deceptive appearances, a hallmark of Narsai's rhetorical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between outer ugliness and inner beauty echoes the Syriac tradition of the 'beautiful soul' (ܢܲܦܫܵܐ ܫܲܦܝܼܪܵܐ), a concept found in earlier writers like Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܢܲܦܫܵܐ for ܢܲܦܫܵܐ), but the sense is clear. The reading 'beautiful soul' is adopted for ܢܲܦܫܵܐ ܫܲܦܝܼܪܵܐ."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܣܒܼܝܼܣ ܗ̄ܘ̣ܵܐ ܥܘܼܬܼܪܹܗ ܘܲܡܫܲܪܬܿܝܚ ܗ̄ܘ̣ܵܐ ܡ̇ܘܙܿܢ ܚܲܝܵܘ̈ܗܝ\nܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܐܲܬܼܪܵܐ ܒܹܝܬܼ ܦܘܼܢܵܩܹ̈ܐ ܘܲܠܦܘܼܢܵܩܹ̈ܐ ܀ :ܣܲܓܿܝܼܵܐܝܼܬܼ ܟܫܹܝܢ ܗ̄ܘ̣ܵܘ ܛܘܼܒܹ̈ܐ ܠܥܸܠ ܡ̣ܢ ܛܘܼܒܹ̈ܐ\nܘܠܵܐ ܥܵܢ̇ܕܿܝܼܢ ܗ̄ܘ̣ܵܘ ܙܢܲܝ̈ ܬܘܼܩܵܢܹ̈ܐ ܡ̣ܢ ܕܘܼܟܲܬܼܗܘܿܢ ܀ :ܒܟܼܠ ܬܘܼܩܵܢܝܼ̈ܢ ܡܸܬܼܒܲܣܲܡ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܒܲܣܵܡܵܐ\nܘܲܟܼܡܵܐ ܕܒܼܵܣܹ̇ܡ ܬܘܼܒܼ ܡܸܬܼܝܲܐܲܒܼ ܕܬܼܵܘ ܢܸܬܼܒܲܣܲܡ ܀ :ܠܵܐ ܦܵܛܲ݁ܪ ܗ̄ܘ̣ܵܐ ܙܢܵܐ ܕܒܼܘܼܣܵܡܵܐ ܡ̣ܢ ܦܵܬܼܘܿܪܹܗ\nܕܥܲܕܼ ܦܵܛܲ݁ܪ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܩܲܕܼܡ̇ܝܵܐ ܩܲܕܼܡܹܗ ܐ̄ܚܪܹܢܵܐ ܀ :ܐܲܝܟ ܥܲܕܼܥܹܕܼܵܐ ܥܒܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܒܲܝܬܹܿܗ ܕܐܵܣܘܿܛ ܢܲܦܫܵܐ\nܘܒܲܕܼܡܘܼܬܼ ܪܲܥܡܵܐ ܛܵܟ ܪܵܥܹ̇ܡ ܗ̄ܘ̣ܵܐ ܩܵܠ ܚܲܕ̈ܘܵܬܼܵܐ ܀ :ܒܩܵܠ ܚܲܕܼ̈ܘܵܬܹܗ ܡܸܫܬܿܢܲܩ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ\nܘܲܡܪܲܟܸܿܒܼ ܗ̄ܘ̣ܵܐ ܩܵܠܹ̈ܐ ܕܐܸܒܼܠܵܐ ܥܲܠ ܥܵܩܵܬܹ̈ܗ ܀ :ܠܦܘܼܬܼ ܚܲܕܼ̈ܘܵܬܹܗ ܕܗܵܘ̇ ܚܲܕܵܝܵܐ ܡܥܵܩ ܗ̄ܘ̣ܵܐ ܡܥܵܩܵܐ\nܘܐܲܝܟ ܡܸܢܝܵܢܵܐ ܕܲܙܡܝܼܪ݁ܵܬܹܗ ܐܵܦ ܐܘܼܠܝܵܬܹ̈ܗ ܀ :ܗܵܘ̇ ܙܵܡܲܪ ܗ̄ܘ̣ܵܐ ܘܗܵܘ̇ ܒܵܟܹ̇ܐ ܗ̄ܘ̣ܵܐ ܡܲܪܝܼܪܵܐܝܼܬܼ\nܘܡܲܢ ܠܵܐ ܢܸܬܼܡܲܗ ܒܚܲܕܘܲܬܼ ܢܲܦܫܵܐ ܘܟܲܪܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܚܲܕܼ ܪܵܩܹܕܼ ܗ̄ܘ̣ܵܐ ܘܚܲܕܼ ܡܲܪܩܸܕܼ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܕܥܲܠ ܡܝܼܬܼܵܐ\nܘܡܲܢ ܠܵܐ ܢܸܬܼܘܲܪ ܥܲܠ ܣܘܼܥܪ݁ܵܢܹܐ ܕܠܵܐ ܟܹܐܢܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܚܲܕܼ ܡܲܥܘܸܠ ܗ̄ܘ̣ܵܐ ܘܚܲܕܼ ܡܲܥܡܸܠ ܗ̄ܘ̣ܵܐ ܢܲܦܫܹܗ ܒܟܹܐܢܘܼ\nܘܡܲܢ ܠܵܐ ܢܹܐܡܲܪ ܕܠܵܐ ܟܹܐܢܝܼܢ ܗ̄ܘ̣ܵܘ ܦܘܼܪ̈ܥܵܢܲܝܗܘܿܢ ܀ :ܠܵܐ ܟܹܐܢܵܐܝܼܬܼ ܡܸܬܓܲܠܸܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܚܲܪܡ̇ܢܵܐ\nܘܠܵܐ ܙܵܕܼܩܵܐܝܼܬܼ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܡܲܟܿܝܼܟܼܵܐ ܀","english":"His wealth was old, and he was wasting the course of his life.\nThere was no place between pleasures and for pleasures. Abundantly were the delights heaped upon delights,\nAnd the edges of the tables did not cease from their place. In all tables that delight was delighted,\nAnd the more it delighted, the more it was afflicted to be delighted again. No morsel of delight departed from his table,\nFor when that first one departed, another came before him. Like a reveler he made his house a den of the soul,\nAnd in the manner of thunder he thundered the sound of joys. By the sound of his joys that wretched one was disturbed,\nAnd he mixed the voices of lamentation with his cries. According to the joys of that joyful one, the afflicted one was afflicted,\nAnd like the measure of his songs, so also his wailings. That one sang and that one wept bitterly,\nAnd yet he was not astonished at the joy of the soul and the sorrow of the soul. One danced and one made dance as over a corpse,\nAnd yet he was not amazed at the deeds that were not seemly. One caused pain and one caused himself pain in grief,\nAnd yet it was not said that their punishments were not seemly. Not seemly was that leprous one revealed,\nAnd not fittingly was that lowly one disturbed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"His wealth was old, and he was wasting the course of his life","severity":"info","text":"The opening couplet contrasts the rich man's accumulated wealth with his wasteful expenditure of life, setting up the moral paradox of the passage.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܒܼܝܼܣ","severity":"info","text":"The Syriac ܣܒܼܝܼܣ (sabīs) means 'old' or 'ancient,' here describing the rich man's wealth as long-standing, not merely abundant.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܣܘܿܛ","severity":"info","text":"The Syriac ܐܵܣܘܿܛ (āsōṭ) is a Greek loanword (ἄσωτος) meaning 'profligate' or 'reveler,' underscoring the rich man's dissolute lifestyle.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Like a reveler he made his house a den of the soul","severity":"info","text":"The phrase 'den of the soul' (ܒܲܝܬܹܿܗ ܕܐܵܣܘܿܛ ܢܲܦܫܵܐ) may evoke ascetic tropes contrasting the soul's proper dwelling (the body as temple) with a place of dissipation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"One danced and one made dance as over a corpse","severity":"info","text":"This line introduces a series of antithetical parallelisms (singing/weeping, dancing/mourning) that structure the passage, emphasizing the irreconcilable contrast between the two figures.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Not seemly was that leprous one revealed","severity":"caution","text":"The term 'leprous one' (ܚܲܪܡ̇ܢܵܐ) is ambiguous: it may refer to the rich man's moral corruption or to a literal skin condition; the English draft's 'leprous' is a plausible but not certain rendering.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that leprous one' (ܚܲܪܡ̇ܢܵܐ) is unclear: it may be the rich man (as a moral leper) or a separate figure; the passage does not resolve this.","The phrase 'den of the soul' (ܒܲܝܬܹܿܗ ܕܐܵܣܘܿܛ ܢܲܦܫܵܐ) could be read as a metaphor for the rich man's house or as a reference to the soul's own corruption."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܡܸܬܼܚܲܙܝܵܐ ܗ̄ܘ̣ܵܬܼ ܒܐܸܣܟܹܿܡܲܝ̈ܗܘܿܢ\nܘܕܲܠܩܘܼܒܼܠܵܐܝܼܬܼ ܡܸܬܼܒܲܣܡܝܼܢ ܗ̄ܘ̣ܵܘ ܘܡܸܫܬܲܢܩܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܠܵܐ ܫܵܘܹ̇ܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܚܲܪܡ̇ܢܵܐ ܠܗܵܘ̇ ܒܘܼܣܵܡܵܐ\n:ܘܠܵܐ ܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܫܘܼܢܵܩܵܐ ܠܗܵܘ̇ ܡܲܟܿܝܼܟܼܵܐ\n:ܙܲܒܼܢܵܐ ܒܝܼܫܵܐ ܫܲܚܠܸܦ ܙܲܒܼܢܵܐ ܕܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܘܲܠܚܲܕܼ ܝܲܩܲܪ ܘܲܠܚܲܕܼ ܨܲܥܲܪ ܒܲܕܼܠܵܐ ܦܲܐ̈ܝܵܢ ܀ :ܒܠܵܐ ܦܲܐܝܘܼܬܼܵܐ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܪܵܚܹ̇ܡ ܩܘܼܫܬܵܐ\nܘܲܒܼܫܒܼܝܼ̈ܚܵܬܼܵܐ ܡܸܬܼܦܲܢܢܲܩ ܗ̄ܘ̣ܵܐ ܪܵܚܹ̇ܡ ܙܹܐܦܵܐ ܀ :ܒܛܘܼܒܹ̈ܐ ܛܵܒܹ̈ܐ ܫܪܸܐ ܗ̄ܘ̣ܵܐ ܟܠܚܘܿܡ ܓܠܝܼܙ ܡ̣ܢ ܪ̈ܲܚܡܹܐ\nܘܠܵܐ ܚܵܐܹ̇ܝܢ ܗ̄ܘ̣ܵܐ ܠܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܕܲܪܡܸܐ ܒܬܲܪܥܹܗ ܀ :ܒܬܲܪܥܹܗ ܕܚܲܪܡ̇ܐ ܗ̄ܘ̣ܵܐ ܪܚܘܼܡܵܐ ܕܡܸܣܟܹܿܝܢ ܒܲܫܡܹܗ\nܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܡܲܪܘܲܚ ܠܲܣܢܝܼܩܘܼܬܹܗ ܀ :ܣܢܝܼܩ ܗ̄ܘ̣ܵܐ ܘܲܨܪܝܼܟ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܠ ܛܵܒܼ̈ܢ\nܘܲܥܦܝܼܦܵܐ ܗ̣̄ܘܵܬܼ ܡܸܣܟܹܿܢܘܼܬܹܗ ܘܲܟܼܪܝܼܗܘܼܬܹܗ ܀ :ܒܲܬܼܪܹܝܢ ܟܹܐܒܼܝܼ̈ܢ ܕܥܲܣܩܝܼܢ ܣܲܓܿܝܼ ܡܸܬܼܢܵܘܲܠ ܗ̄ܘ̣ܵܐ\nܒܡܸܣܟܹܿܢܘܼܬܼܵܐ ܡܡܲܟܿܟܲܬܼ ܐ̄ܢܵܫܵܐ ܘܫܘܼܚܢܹ̈ܐ ܣܢܲܝ̈ܝܵܐ ܀ :ܫܘܼܚܢܹ̈ܐ ܣܢܲܝܵ̈ܐ ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܘܲܣܒܼܝܼܣ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܕܘܼܟܿܬܼܵܐ ܕܲܚܠܝܼܡܵܐ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܘܼ̈ܬܼܡ̇ܬܼܵܐ ܀ :ܢܸܒܼܥܵܐ ܕܫܘܼܚܢܹ̈ܐ ܥܒܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܓܘܼܫܡܹܗ ܕܚܝܼܨ ܪܸܥܝܵܢܵܐ\nܘܪܵܕܹܐ ܡܸܢܹܗ ܪܸܗܠܵܐ ܣܲܢܝܵܐ ܕܕܼܵܠܲܚ ܢܲܦܫܵܐ ܀ :ܬܲܦܹ̈ܐ ܕܪܸܗܠܵܐ ܡܸܫܬܲܦܥܝܼܢ ܗ̄ܘ̣ܘ ܡ̣ܢ ܗܲܕܵܡܵܘ̈ܗܝ\nܘܕܲܠܲܚ ܗ̄ܘ̣ܵܐ ܠܹܗ ܪܹܚ ܣܲܪܝܘܼܬܼܵܐ ܕܪܵܕܹܐ ܡܸܢܹܗ ܀","english":"No equality was visible in their manner of life,\nand they were living in opposite ways, one delighting and the other suffering.\nThat reveler was not equal to that pleasure,\nand that beggar was not fitting for that lowly one.\nAn evil exchange changed the exchange of good and evil,\nand to one weight and to one lightness the portions were divided.\nWithout equality, the lover of truth was suffering,\nand with honors, the lover of filth was being entertained.\nIn good blessings, every one of them dwelt, hidden from compassion,\nand he did not have mercy on that poor one who lay at his door.\nAt the door of the reveler was the beloved of the poor, in his name,\nand he was being tormented, and he did not feel to relieve his distress.\nHe was distressed and needy of all good things,\nand his poverty and his misery were abundant.\nIn two pains that were grievous, he was greatly troubled,\nin poverty that humbles a person, and in sores that afflict.\nSores that afflict filled him, and his whole body was covered,\nand there was no place that was healthy from the ulcers.\nThe flesh of the sores had made his body, which was of firm intention,\nand from it flowed a foul discharge that troubled the soul.\nThe drops of the discharge were flowing from his limbs,\nand the stench of rottenness that flowed from him troubled him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ","severity":"info","text":"The opening phrase 'No equality' introduces a sustained antithesis between the rich man and Lazarus, a rhetorical device Narsai uses to underscore moral inversion.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܪܡ̇ܢܵܐ","severity":"info","text":"The term 'reveler' (ḥarmānā) carries connotations of debauchery and excess, contrasting with the 'lowly one' (makīkā) for Lazarus, emphasizing social and moral disparity.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܣܟܹܿܢܵܐ","severity":"info","text":"The description of the poor man at the door echoes Luke 16:20, where Lazarus lies at the rich man's gate, a key narrative element in the parable.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܘܼܚܢܹ̈ܐ ܣܢܲܝ̈ܝܵܐ","severity":"info","text":"The graphic depiction of Lazarus's sores and discharge reflects a common hagiographic and ascetic motif in Syriac literature, emphasizing physical suffering as a sign of spiritual trial.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܛܘܼܒܹ̈ܐ ܛܵܒܹ̈ܐ","severity":"info","text":"The passage alternates between the rich man's pleasures and Lazarus's pains, a chiastic structure that reinforces the moral contrast central to Narsai's homily.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܛܘܼܒܹ̈ܐ ܛܵܒܹ̈ܐ' (in good blessings) is ambiguous: it may refer to the rich man's material blessings or ironically to Lazarus's spiritual blessings, though the context favors the former."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܟܲܠ̈ܒܹܿܐ ܝܲܥܥܢܹ̈ܐ ܫܵܬܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܪܸܗܠܵܐ ܕܦܲܓܼܪܹܗ\nܘܡܸܬܿܬܲܪܣܹܝܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܒܘܼܣܵܡܵܐ ܕܲܚܒܼܵܪ̈ܵܬܹܗ ܀ :ܠܪܹܝܚ ܣܲܪܝܘܼܬܹܗ ܡܸܬܼܡܲܢܥܝܼܢ ܗ̄ܘ̣ܵܘ ܝܲܥܢܲܝ̈ ܢܲܦܫܵܐ\nܘܣܵܥ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܘܡܸܣܬܲܥܪܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܫܘܼ̈ܡ̇ܬܹܗ ܀ :ܐܘܿ ܠܒܲܪܢܵܫܵܐ ܕܟܲܕܼ ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ\nܥܒܼܝܼܕܼ ܢܘܼܟܼܪܵܝܵܐ ܠܣܵܥܘܿܪܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܐܘܿ ܠܦܲܓܼܪܵܢܵܐ ܕܲܢܕܲܝܼܕܼ ܦܲܓܼܪܹܗ ܥܲܠ ܦܲܓܪ̈ܵܢܹܐ\nܘܥܵܪܩܵܐ ܡܸܢܹܗ ܚܙܵܬܼܵܐ ܕܥܲܝܼܢܹ̈ܐ ܕܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ ܀ :ܐܘܿ ܠܗܵܝ̇ ܢܲܦܫܵܐ ܕܫܲܪܝܵܐ ܢܲܦܫܵܗ̄ ܒܦܲܓܼܪܵܐ ܡܝܼܬܼܵܐ\nܘܲܡܕܲܝܪܵܐ ܒܹܗ ܕܠܵܐ ܚܲܝܘܼܬܼܵܐ ܕܲܒܼܗܲܕܵܡܹ̈ܐ ܀ :ܐܘܿ ܠܗܲܕܵܡܹ̈ܐ ܕܟܲܕܿ ܐܝܼܬܲܝܗܘܿܢ ܠܵܐ ܐܝܼܬܲܝܗܘܿܢ\nܘܲܡܙܲܝܼܥܵܐ ܠܗܘܿܢ ܢܲܦܫܵܐ ܒܚܲܝܹ̈ܐ ܕܠܵܐ ܚܲܝܘܼܬܼܵܐ ܀ :ܐܘܿ ܠܗܵܝ̇ ܢܲܦܫܵܐ ܕܲܟܼܡܵܐ ܛܥܸܢܲܬ̤ ܝܘܼܩܪܹܗ ܕܓܼܘܼܫܡܵܐ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܲܬ̤ ܒܗܵܘ̇ ܬܲܟܼܬܿܘܼܫܵܐ ܥܡܝܼܠܵܐ ܘܩܲܫܝܵܐ ܀ :ܥܡܝܼܠ ܗ̄ܘ̣ܵܐ ܘܲܩܫܸܐ ܗܵܘ̇ ܐܵܓܼܘܢܵܐ ܕܣܲܝܒܲܪ ܟܹܐܢܵܐ\nܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܦܸܚܡܵܐ ܠܗܵܘ̇ ܚܘܼܡܣܵܢܵܐ ܕܗܵܝ̇ ܬܲܪܥܝܼܬܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܡܸܡܬܼܘܿܡ ܚܙ̣ܵܐ ܐܵܓܼܘܿܢܵܐ ܕܲܥܡܝܼܠ ܗܵܟܲܢ\nܘܡܲܢ ܐܸܬܼܒܲܩܝܼ ܒܐܵܓܼܘܿܢܸܣܛܵܐ ܕܕܼܵܡܹ̇ܐ ܠܗܵܢܵܐ ܀ :ܡܲܢ̣ܘܼ ܕܐܲܩܪܸܒܼ ܩܪܵܒܼܵܐ ܒܦܲܓܼܪܵܐܬ ܟܲܕܼ ܠܲܝܬܿ ܦܲܓܼܪܵܐ\nܘܡܲܢ̣ܘܼ ܕܐܸܚܲܕܼ ܕܲܪܵܐ ܒܪܸ̈ܓܼܫܹܐ ܒܸܠܥܵܕܼ ܪ̈ܓܼܫܹܐ ܀ :ܠܲܝܬܼ ܗ̄ܘ̣ܵܐ ܪܸ̈ܓܼܫܹܐ ܐܵܚܕܲܝ̈ ܕܲܪܵܐ ܠܗܵܘ̇ ܕܲܪܵܪܵܐ\nܒܲܕܼܡܲܫܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܚܘܼܒܵܠܵܐ ܕܥܲܣܒܘܼܬܼ ܟܹܐܒܵܐ ܀","english":"Wild dogs were drinking the sweat of his body and were being sated from the pleasure of his sores. They were being delighted by the stench of his putrefaction, the wild dogs of his soul, and they were ministering to him and being ministered to by his refuse. O the human being who, while being a human being in body and soul, became a pasture for the savagery of wild beasts! O the corpse that made his body a corpse over corpses, and from which the sight of the eyes of the wild beasts of his kind fled! O that soul that settled her soul in a dead body and dwelt in it without the life of the members! O the members that, while they exist, do not exist, and that terrify the soul with a life without vitality! O that soul that bore the weight of the body so much and was not relieved by that toilsome and harsh burden! Toilsome and harsh was that contest of bitter old age, and there was no respite for that burning of this thought. Who has ever seen a contest so toilsome, and who has been consoled by a contest like this? Who has waged war with the body when there is no body, and who has held a contest with the senses without senses? There were no senses holding a contest for that contestant; they were being stupefied by the injury of the harshness of pain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The image of wild dogs drinking sweat and being sated by sores intensifies the degradation of the rich man's body, linking physical decay to moral corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܠ̈ܒܹܐ ܝܲܥܢܹ̈ܐ","severity":"info","text":"The phrase 'wild dogs of his soul' (ܟܲܠ̈ܒܹܐ ܝܲܥܢܹ̈ܐ ܕܢܲܦܫܵܐ) may be a metaphorical extension of the literal dogs, suggesting inner spiritual beasts that feed on the soul's corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homily draws on the Syriac exegetical tradition of the parable of the Rich Man and Lazarus (Luke 16:19–31), emphasizing the physical and spiritual consequences of sin.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative description to a series of exclamatory 'O' (ܐܘܿ) clauses, marking a rhetorical intensification that contrasts the rich man's former life with his current decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a 'contest' (ܐܵܓܘܢܵܐ) with the body and senses echoes ascetic literature, such as the struggles of desert monks, but here applied ironically to the rich man's suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'members that, while they exist, do not exist' (ܗܲܕܵܡܹ̈ܐ ܕܟܲܕܿ ܐܝܼܬܲܝܗܘܿܢ ܠܵܐ ܐܝܼܬܲܝܗܘܿܢ) is paradoxical; it may refer to the body's living death or to a textual corruption in the Syriac manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wild dogs of his soul' is ambiguous: they may be literal dogs or a metaphor for demonic or psychological forces.","The phrase 'contest with the body when there is no body' could be read as a rhetorical paradox or as a reference to the rich man's post-mortem state."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܒܟܹܐܒܼܵܐ ܩܲܫܝܵܐ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܚܠܝܼܡ ܪܸܥܝܵܢܵܐ\nܘܟܲܕܼ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܠܵܐ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܀ :ܠܵܐ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܲܕܼܚܵܐܲܪ ܗ̄ܘ̣ܵܐ ܒܫܘܼܠܵܡ ܥܲܡܠܹܗ\nܘܛܵܒܼ ܚܵܐܹ̇ܿܫ ܗ̄ܘ̣ܵܐ ܡ̇ܐ ܕܡܸܬܼܒܲܩܸܐ ܒܚܘܼܒܵܠ ܦܲܓܼܪܹܗ ܀ :ܒܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܒܐܵܓܼܘܿܢ ܥܲܡܠܵܘ̈ܗܝ\nܦܲܓܼܪܹܗ ܒܟܹܐܒܼܵܐ ܘܢܲܦܫܹܗ ܒܚܲܫܵܐ ܕܡܲܐܝܼܢܘܼܬܼܵܐ ܀ :ܡܲܐܝܼܢܘܼܬܼܵܐ ܫܚܝܼܩܵܐ ܗ̣̄ܘܵܬܼ ܠܹܗ ܠܠܵܐ ܡܲܐܝܼܢܵܐ\nܟܲܕܼ ܚܵܙܹ̇ܐ ܗ̄ܘ̣ܵܐ ܙܢܲܝ̈ ܫܘܼܢܵܩܹܗ ܘܒܼܘܼܣܵܡ ܚܲܒܼܪܹܗ ܀ :ܒܪܲܒܿܘܼܬܼ ܛܘܼܒܼܵܘ̈ܗܝ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ\nܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܡܲܪܘܲܚ ܠܲܨܪܝܼܟܼܘܼܬܹܗ ܀ :ܐܘܿ ܟܡܵܐ ܨܪܝܼܟ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܠܵܐ ܨܪܝܼܟܼܵܐ ܕܲܨܪܝܼܟ ܒܲܫܡܹܗ\nܘܲܟܼܡܵܐ ܥܦܝܼܦ ܗ̄ܘ̣ܵܐ ܥܘܼܬܼܪܵܐ ܕܲܟܣܸܐ ܒܫܘܼܠܵܐ ܥܲܡܠܹܗ ܀ :ܐܘܿ ܟܡܵܐ ܡܢܝܼܚ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܦܠܸܐ ܒܲܫܡܵܗܹ̈ܐ\nܘܲܟܼܡܵܐ ܥܦܝܼܦ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܫܘܼܢܵܩܵܐ ܕܐܸܬܼܡܲܢܲܥ ܠܹܗ ܀ :ܐܘܿ ܟܡܵܐ ܚܪܸܡ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܥܲܪܡ̇ܢܵܐ ܩܢܸܐ ܚܲܪܡܘܼܬܼܵܐ\nܕܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܒܗܵܘ̇ ܫܘܼܢܵܩܵܐ ܕܠܵܐ ܚܵܘܣܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܛܪܘܼܢ ܗ̄ܘ̣ܵܐ ܘܲܩܫܸܐ ܠܸܒܹܿܗ ܡ̣ܢ ܛܲܪܵܢܵܐ\nܕܠܵܐ ܡܲܪܘܲܚ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܦܲܪ̈ܟܿܘܼܟܼܵܘܗܝ ܠܡܲܟܿܝܼܢ ܢܲܦܫܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܒܗܝܼܠ ܗ̄ܘ̣ܵܐ ܐܵܦ ܡܲܟܿܝܼܟܼܵܐ ܒܡܲܝܼܟܼܘܼܬܹܗ\nܟܲܕܼ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ ܒܲܫܦܝܼܥܘܼܬܹܗ ܕܗܵܘ̇ ܦܘܼܪܦܵܥܵܐ ܀ ܚܙܵܬܼܵܐ ܕܛܘܼܒܹ̈ܐ ܫܚܝܼܩܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܛܵܒܼ ܡ̣ܢ ܟܹܐܒܹܗ:\nܘܲܥܦܝܼܦܵܐܝܼܬܼ ܡܸܫܬܿܢܲܩ ܗ̄ܘ̣ܵܐ ܘܲܡܕܲܡܲܥ ܗ̄ܘ̣ܵܐ ܀","english":"In severe pain the strong shepherd was being tormented, and while he was feeling, he was not feeling by reason of the violence. He was not feeling, but was rejoicing at the end of his labor, and he was feeling good when he was being consumed in the ruin of his body. In his body and his soul he was being tormented in the furnace of his labors, his body in pain and his soul in the suffering of poverty. Poverty was hateful to him who was not poor, when he saw the delights of his torment and the pleasure of his companion. By the abundance of the blessings of that rich man he was being consumed and was being grieved, and he was not able to relieve his need. Oh, how needy was that one who was not needy, who was needy in his name, and how sated was the wealth that was hidden in the end of his labor! Oh, how much did that rich man delight, who was amazed at the names, and how sated was that torment that was denied to him! Oh, how accursed was that wretch, who was hardened in curse, who was being consumed by that torment that had no pity! Oh, how hard and severe was his heart, harder than stone, that he would not relieve from his riches a humble soul! Oh, how humble was even the humble one in his humility, when he looked at the abundance of that beggar! The vision of blessings was more hateful to him than his pain, and he was being tormented and weeping abundantly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܥܝܵܢܵܐ","severity":"info","text":"The term 'shepherd' (rēʿyānā) is a standard epithet for Christ or a spiritual leader; here it likely refers to Lazarus as a type of the righteous sufferer.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Lazarus's torment, employing a series of exclamations (ܐܘܿ ܟܡܵܐ) that heighten the rhetorical contrast between his suffering and the rich man's obliviousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of the 'furnace of his labors' (ܐܵܓܼܘܿܢ ܥܲܡܠܵܘ̈ܗܝ) evokes the ascetic trope of purgative suffering, common in Syriac monastic literature.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The paradox 'he was feeling, he was not feeling' (ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܠܵܐ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ) parallels Narsai's characteristic use of antithesis to express spiritual states beyond ordinary sensation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai's homily on the Rich Man and Lazarus was influential in East Syriac exegesis, often read during Lent as a moral exhortation on wealth and poverty.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'strong shepherd' (ܪܸܥܝܵܢܵܐ ܚܠܝܼܡ) is ambiguous: it may refer to Lazarus as a pastoral figure or to Christ as the implied shepherd; the reading here takes it as Lazarus."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܐܸܠܝܵܐ ܘܒܸܟܼܝܵܐ ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܦܘܼܡܹܗ ܠܹܠܲܝ ܐܝܼܡܵܩ\nܘܡܸܬܿܬܿܢܲܚ ܗ̄ܘ̣ܵܐ ܠܩܵܠ ܚܲܘܼܘܵܬܹ̈ܗ ܕܗܵܘ̇ ܐܵܣܘܿܛܵܐ ܀ :ܟܡܵܐ ܕܐܵܣܘܿܛܵܐ ܡܸܬܼܦܲܢܲܩ ܗ̄ܘ̣ܵܐ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܕܝܼܠܹܗ ܥܵܐܹ̇ܦ ܐܸܒܼܠܵܐ ܕܟܹܐܒܹܗ ܘܕܲܨܪܝܼܟܼܘܼܬܹܗ ܀ :ܟܡܵܐ ܕܚܲܪܡܵܝܵܐ ܡܸܬܼܩܲܫܸܐ ܗ̄ܘ̣ܵܐ ܒܲܛܪܘܼܢܘܼܬܹܗ\nܗܵܘ̇ ܡܲܣܓܸܿܐ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܡܲܟܲܟ ܗ̄ܘ̣ܵܐ ܒܲܨܥܝܼܪ̈ܵܬܼܵܐ ܀ :ܟܡܵܐ ܕܲܚܬܼܝܼܪܵܐ ܡܸܫܬܿܩܲܠ ܗ̄ܘ̣ܵܐ ܒܪܲܒܿܘܼܬܼ ܢܸܟܼܣܵܘ̈ܗܝ\nܡܲܟܿܝܼܟ ܢܲܦܫܵܐ ܡܸܬܿܬܲܚܬܸܿܐ ܗ̄ܘ̣ܵܐ ܠܡܸܚܙܵܐ ܫܸܦܠܹܗ ܀ :ܟܡܵܐ ܕܦܲܐܝܘܼܬܹܗ ܕܗܵܘ̇ ܠܵܐ ܦܲܐܝܵܐ ܡܸܬܼܪܲܒܼܝܵܐ ܗ̄ܘ̣ܵܬܼ\nܫܟܼܝܼܪܘܼܬܼ ܟܹܐܒܹܗ ܕܗܵܘ̇ ܫܲܦܝܼܪܵܐ ܡܸܬܼܥܲܫܵܢܵܐ ܗ̄ܘ̣ܵܬܼ ܀ :ܟܡܵܐ ܕܦܲܛܒܼܵܓܵܘ̈ܗܝ ܕܩܲܒܼܪܵܐ ܕܐܘܼܟܼܠܵܐ ܡܸܣܬܲܕܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܨܪܝܼܟ ܡ̣ܢ ܐܘܼܟܼܠܵܐ ܙܢܲܝ̈ ܚܘܼܡܣܵܢܵܐ ܡܸܬܼܥܲܛܲܦ ܗ̄ܘ̣ܵܐ ܀ :ܟܡܵܐ ܕܲܠܝܲܥܢܵܐ ܙܢܲܝ̈ ܛܵܒܼܵܬܼ̈ܐ ܡܚܲܕܿܝܵܢ ܗ̣̄ܘܲܝ̈ ܠܹܗ\nܠܚܲܣܝܵܐ ܘܕܲܟܼܝܵܐ ܟܹܐܒܹܗ ܘܟܲܦܢܵܐ ܡܕܲܘܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܐܘܿ ܠܐܵܓܼܘܿܢܵܐ ܕܲܟܼܡܵܐ ܫܚܝܼܩ ܗ̄ܘ̣ܵܐ ܐܵܓܲܘܿܢܸܣܛܹܗ\nܐܘܿ ܠܦܘܼܪܦܵܥܵܐ ܕܲܟܼܡܸܐ ܪܦܸܐ ܗ̄ܘ̣ܵܐ ܡܸܬܼܒܲܣܡܵܢܹܗ ܀ :ܐܘܿ ܠܟܼܘܼܪܗܵܢܵܐ ܕܲܟܼܡܵܐ ܚܠܝܼܡ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܕܲܪܡܸܐ ܒܹܗ\nܐܘܿ ܠܚܘܼܠܡܵܢܵܐ ܕܲܟܼܡܵܐ ܟܪܝܼܡ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܕܲܫܪܸܐ ܒܹܗ ܀ :ܐܘܿ ܠܲܚܙܵܬܼܵܐ ܕܲܬܼܪܹܝܢ ܝܘܼܩܢܹ̈ܐ ܕܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ\nܒܣܵܡܵܐ ܕܠܵܐ ܣܵܟ ܛܘܼܪܵܦܵܐ ܕܠܵܐ ܒܲܡܫܘܼܚܬܼܵܐ ܀ :ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܡܸܬܼܒܲܣܲܡ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ\nܘܲܕܼܠܵܐ ܟܲܝܠܵܐ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܀","english":"Alas! and weeping filled his mouth with the depths of the sea, and he was being choked by the voice of the groans of that profligate. As the profligate was being met by the tremors of his own limbs, he was leaving aside the mourning of his pain and his distress. As the wretch was being tormented in his hardness, that one was increasing and was being humbled in the small things. As the proud one was being weighed down by the greatness of his riches, the humble one was being humbled to see his lowliness. As the beauty of that unseemly one was being increased, the drunkenness of the pain of that beautiful one was being increased. As the funeral feasts of the tomb of the rich man were being arranged, the poor man, from the rich man, was being wrapped in the coverings of violence. As the poor man was being gladdened by the good things of the just and pure one, his pain and hunger were driving him. O the agony of how much his groaning was oppressed! O the comfort of how much his consolation was relaxed! O the sickness of how much that which lay in him was strong! O the health of how much that which dwelt in him was sick! O the sight of the two yokes of one against the other, with pleasure without end, with torment without measure. Without satiety that rich man was being delighted, and without limit that poor man was being tormented.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܸܠܝܵܐ ܘܒܸܟܼܝܵܐ","severity":"info","text":"The opening exclamation 'Alas! and weeping' introduces a lament for the rich man's suffering, contrasting with the poor man's torment in the previous passage.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܣܘܿܛܵܐ","severity":"info","text":"The term 'profligate' (ܐܵܣܘܿܛܵܐ) denotes the rich man, implying moral dissipation; it recurs in the passage to emphasize his sinful state.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܵܐ ܕ... ܟܡܵܐ ܕ...","severity":"info","text":"The passage uses a series of 'As...' (ܟܡܵܐ ܕ) clauses to juxtapose the rich man's and poor man's experiences, creating a parallel structure that heightens the contrast.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܘܿ ܠ...","severity":"info","text":"The exclamatory 'O' (ܐܘܿ) series reflects a homiletic style common in Syriac poetry, used by Narsai to evoke emotional response from the audience.","cites":[],"named_sources":["Narsai Homilies"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܹܝܢ ܝܘܼܩܢܹ̈ܐ","severity":"info","text":"The 'two yokes' (ܬܪܹܝܢ ܝܘܼܩܢܹ̈ܐ) imagery parallels the rich and poor as bound opposites, echoing the parable's moral dichotomy.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܐܘܼܟܼܠܵܐ ܙܢܲܝ̈ ܚܘܼܡܣܵܥܵܐ","severity":"caution","text":"The phrase 'from the rich man, was being wrapped in the coverings of violence' is ambiguous: it may mean the poor man received violent treatment from the rich man, or that his coverings were violently taken.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the rich man, was being wrapped in the coverings of violence' (ܡ̣ܢ ܐܘܼܟܼܠܵܐ ܙܢܲܝ̈ ܚܘܼܡܣܵܥܵܐ) is ambiguous: it could mean the poor man was given violent coverings by the rich man, or that he was wrapped in coverings taken violently from the rich man. The reading taken follows the English draft's interpretation of violent treatment."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܒܠܵܐ ܫܲܘܝܘܼܗܹܝܢ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘܹ̇ܝܬܼ ܕܲܟܼܡܵܐ ܦܪܝܼܫܵܐ\nܘܲܟܼܡܵܐ ܥܲܦܝܼܦ ܒܣܵܡܹܗ ܕܚܲܪܡ̇ܐ ܘܚܲܫܹܗ ܕܟܹܐܢܵܐ ܀ :ܒܣܵܡܵܐ ܘܚܲܫܵܐ ܚܙܹ̇ܝܬܼ ܕܲܠܚܝܼܛܝܼܢ ܒܝܲܕܼ ܬܘܼܪܓܵܡܵܐ\nܘܩܸܪܒܹܿܬܼ ܕܐܸܚܙܸܐ ܚܙܵܬܼܵܐ ܕܡܲܠܝܵܐ ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܀ :ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܥܨܵܬܲܢܝ ܕܐܸܒܼܥܹܐ ܒܥܵܬܼܵܐ ܕܡܸܠܹ̈ܐ\nܘܗܵܐ ܫܚܝܼܩ ܪܸܥܝܵܢܝ ܕܢܵܘܠܸܕܼ ܡܸܠܹ̈ܐ ܕܡܸܕܸܿܡ ܕܲܒܼܥܵܐ ܀ :ܬܵܐ ܪܸܥܝܝܵܢܵܐ ܩܪܘܿܒܼ ܠܲܒܼܥܵܬܼܵܐ ܕܗܵܘ̇ ܡ̇ܐ ܕܲܒܼܥܲܝܬܿ\nܘܚܵܘܵܐ ܒܓܸܠܝܵܐ ܙܢܲܝ̈ ܬܘܼܪܓܵܡܵܐ ܕܲܡܛܲܝܲܒܼ ܠܵܟ ܀ :ܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܫܸܡܥܲܬܿܝܼܪܵܐ ܘܫܸܡ ܡܸܣܟܹܿܢܵܐ\nܘܡܸܛܠ ܡ̇ܢܵܐ ܪܫܝܼܡ ܥܘܼܗܕܵܢܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܗܘ̤ܵܘ ܒܲܥܵܒܼܵܕܵܐ ܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܐܲܝܟ ܕܲܟܼܬܝܼܒܼܝܼܢ\nܐܵܘ ܕܲܠܡܵܐ ܟܲܝ ܡܸܗܘܵܐ ܗܵܘܹ̇ܝܢ ܒܵܬܲܪ ܙܲܒܼܢܵܐ ܀ :ܗܘ̤ܵܬܼ ܟܲܝ ܘܲܚܕܼܝܼ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܘܐܲܟܼܪܝܼ ܡܥܵܩܵܐ\nܘܗܵܘ̇ ܐܸܬܼܓܲܐܝܼ ܘܗܵܘ̇ ܐܸܬܼܢܵܘܲܠ ܥܕܲܡ̇ܐ ܠܡܵܘܬܵܐ ܀ :ܫܠܸܡ ܟܲܝ ܙܲܒܼܢܵܐ ܘܚܲܕܼܘܲܬܼ ܠܸܒܵܐ ܘܟܲܪܝܼܘܼܬܼ ܢܲܦܫܵܐ\nܘܐܲܦܛܲܪ ܡ̇ܘܬܵܐ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܘܲܠܥܵܩܵܬܼܵܐ ܀ :ܚ̣ܙܲܩ ܟܲܝ ܘܐܸܙܲܠ ܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܠܥܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ\nܘܦܵܫ̣ ܥܲܬܿܝܼܪܵܐ ܟܲܕܼ ܡܸܫܬܲܢܲܩ ܒܗܵܘܬܼܵܐ ܕܲܫܝܘܿܠ ܀ :ܠܵܐ ܫܵܡ̇ܘܿܥܵܐ ܠܵܐ ܗܘ̤ܵܬܼ ܗܵܕܹܐ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ\nܘܠܵܐ ܐܸܬܼܓܲܡܪܲܬ̤ ܐܲܝܟ ܬܘܼܪ̈ܓܵܡܹܐ ܕܡܸܠܹ̈ܐ ܕܲܥܠܹܝܗ̇ ܀ :ܠܵܐ ܥܲܬܿܝܼܪܵܐ ܒ̣ܣܸܡ ܘܐܸܬܼܓܲܐܝܼ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܠܵܐ ܡܸܣܟܹܿܢܵܐ ܫܲܚܩܹܗ ܟܹܐܒܼܵܐ ܘܲܨܪܝܼܟܼܘܼܬܼܵܐ ܀ :ܒܡܸܠܹ̈ܐ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܗܘ̤ܵܐ ܬܘܼܪܓܵܡܵܐ ܒܗܵܘܡ̇ܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܲܠܝܘܼܠܦܵܢܵܐ ܟܬܲܒܼ ܟܵܬܼܘܿܒܼܵܐ ܙܢܲܝ̈ ܦܸܠ̈ܐܵܬܼܵܐ ܀","english":"Alas! and weeping filled his mouth with the depths of the sea, and he was being choked by the voice of the groans of that profligate. As the profligate was being met by the tremors of his own limbs, he was leaving aside inequality. I was weeping that a Pharisee was so much and a profligate so much in the delight of the profligate and the pain of the envious. I saw delight and pain for the sinner through interpretation, and I drew near to see a vision that fills inequality. Inequality constrained me to seek in the petition of words, and behold my thought is worn out to give birth to words of something that it seeks. Come, O thought, approach the petition of that which you sought, and show openly the secrets of the interpretation that is prepared for you. What is the cause of the name 'rich man' and the name 'poor man', and why is the memory of their deeds inscribed? Were their deeds in the doing as it is written, or perhaps they came to be after the sacrifice? Was it so, and was that rich man joyful and the poor man in distress, and that one was tormented and that one was afflicted until death? The sacrifice ended, and joy of heart and distress of soul, and death dismissed the tremors and the distresses. The poor man went away to the bosom of Abraham, and the rich man remained, being cast into the pit of Sheol. This was not heard through deeds, nor was it completed like interpretations of words concerning it. The rich man did not delight and was not tormented by tremors, nor did the poor man experience pain and poverty. It was in words alone that the interpretation was in the sense of the writing, and for teaching the writer wrote the secrets of the parables.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܝܼܫܵܐ","severity":"info","text":"The Syriac term ܦܪܝܼܫܵܐ (pārīšā) means 'Pharisee' but also carries the sense of 'separated one' or 'hypocrite' in Syriac exegetical tradition. Narsai uses it here as a type of the rich man, aligning with the Gospel's characterization of the Pharisee as self-righteous.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܼܪܓܵܡܵܐ","severity":"info","text":"The word ܬܘܼܪܓܵܡܵܐ (turgāmā) means 'interpretation' or 'translation', often used for exegetical or homiletic exposition. Here it refers to the interpretive act of reading the parable, distinguishing the narrative from its literal sense.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ","severity":"info","text":"The phrase 'bosom of Abraham' (ܥܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ) echoes the parable of the rich man and Lazarus in Luke 16:22–23, where the poor man is taken to Abraham's bosom. Narsai uses this as a standard image of blessed afterlife.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) in Syriac tradition is the underworld or realm of the dead, often conflated with Gehenna. Narsai depicts the rich man cast into the 'pit of Sheol', reinforcing the moral reversal of the parable.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The term ܙܲܒܼܢܵܐ (zabbā) means 'sacrifice' or 'offering'. Narsai introduces a temporal marker: the deeds of the rich and poor man are considered 'after the sacrifice', likely referring to the liturgical offering, structuring the narrative around a cultic event.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ","severity":"caution","text":"The phrase ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ (lā šawyūṯā) is rendered 'inequality' in the draft, but it may also mean 'injustice' or 'disparity'. The sense is contested: Narsai may be lamenting the moral imbalance between the rich and poor, or the inadequacy of language to express it.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ could be read as 'inequality' or 'injustice'; the draft chooses 'inequality' but the moral overtones are ambiguous.","The temporal reference 'after the sacrifice' (ܒܵܬܲܪ ܙܲܒܼܢܵܐ) is unclear: it may refer to a liturgical sacrifice or a metaphorical 'sacrifice' of the rich man's life."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܠܝܘܼܠܦܵܢ ܐ̄ܢܵܫܵܐ ܨܵܪ ܦܸܠ̈ܐܵܬܼܵܐ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ\nܕܲܒܼܦܸܠ̈ܐܵܬܼܵܐ ܢܨܘܼܕܼ ܐ̄ܢܵܫܘܼܬܼܵܐ ܨܹܝܕܼ ܝܘܼܠܦܵܢܹܗ ܀ :ܐܲܝܟ ܨܲܝܪܵܐ ܡܲܕܸܿܟ ܡܸܠܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܘܨܵܪܹܗ ܠܥܵܠܡܵܐ ܒܲܬܼܪܹܝܢ ܨܲܠܡܹ̈ܐ ܕܲܬܼܪܹܝܢ ܠܸܓܼܡܹ̈ܐ ܀ :ܬܪܹܝܢ ܦܲܪ̈ܨܘܿܦܹܐ ܘܲܬܼܪܹܝܢ ܬܸܓܼܡܹ̈ܐ ܨܵܪ ܒܲܣܒܲܪܬܹܗ\nܥܘܼܬܼܪܵܐ ܚܠܝܼܡܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܛܥܝܼܢܲܬܼ ܟܹܐܢܹ̈ܐ ܀ :ܥܘܼܬܼܪܵܐ ܚܠܝܼܡܵܐ ܨܵܪ ܒܐܸܣܟܹܿܡܵܐ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ\nܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܒܫܸܡ ܠܵܥܵܙܵܪ ܫܡܵܐ ܡܸܣܟܹܿܢܵܐ ܀ :ܫܒܸܡ ܠܵܥܵܙܵܪ ܟܲܢܹܝܗ ܠܓܲܒܵܐ ܕܡܸܣܟܹܢܘܼܬܼܵܐ\nܘܐܲܩܸܦ ܠܲܫܡܹܗ ܚܠܝܼܨܘܼܬܼ ܢܲܦܫܵܐ ܕܠܵܐܠ ܡܸܙܕܲܟܼܝܵܐ ܀ :ܒܫܸܡ ܥܲܬܿܝܼܪܵܐ ܩܪ̣ܵܐ ܠܲܡܢܵܚܹ̈ܐ ܘܒܲܢ̈ܝܲܝ ܥܘܼܬܼܪܵܐ\nܘܲܒܼܦܘܼܢܵܩܹܗ ܨܵܪ ܦܘܼܢܵܩܵܐ ܕܡܸܬܼܦܲܢܩܵܢܹ̈ܐ ܀ :ܒܠܵܐ ܚܵܘܣܵܢܹܗ ܡܬܲܠ ܚܲܪܡ̇ܘܼܬܼܵܐ ܕܠܵܐ ܪ̈ܲܚܡܵܢܹܐ\nܘܲܒܼܒܼܝܼܫܘܼܬܹܗ ܐܲܟܸܿܣ ܝܲܨܪܵܐ ܕܢܲܟܿܘܼܠܬܼܵܢܹ̈ܐ ܀ :ܒܪܲܒܿܘܼܬܼ ܚܘܼܬܼܪܹܗ ܡܲܟܸܿܟ ܚܘܼܬܼܪܵܐ ܕܼܪ̈ܲܡܝܲܝ ܢܲܦܫܵܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܠܵܐ ܢܸܬܼܚܲܬܿܪܘܼܢ ܒܐ̄ܢܵܫܵܝܵ̈ܬܼܵܐ ܀ :ܒܐܵܣܘܿܛܘܼܬܹܗ ܦܲܪܣܝܼ ܘܲܓܼܠܵܗ̇ ܠܪܲܒܿܘܼܬܼ ܟܲܪܣܵܐ\nܕܠܵܐ ܬܸܬܼܝܲܥܲܢ ܕܠܵܐ ܢܸܣܓܿܘܿܢ ܠܵܗ̇ ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼ̈ܦܹܐ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܓܙܲܪ ܥܲܠ ܝܲܥܢܹ̈ܐ ܒܝܲܕܼ ܗܵܘ̇ ܝܲܥܢܵܐ\nܕܐܸܢ ܠܵܐ ܚܵܢ̇ܝܼܢ ܠܵܐ ܡܸܬܼܚܲܢܢܝܼܢ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ ܀ :ܠܵܐ ܚܲܢܵܢܵܐ ܗܘ̤ܿܐ ܗܵܘ̇ ܚܲܪܡ̇ܐ ܒܟܼܠܗܘܿܢ ܚܲܝܵܘ̈ܗܝ\nܘܠܵܐ ܐܸܬܿܬܲܚܬܿܝܼ ܠܘܵܬܼ ܚܵܘܣܵܢܵܐ ܕܗܵܝ̇ ܕܥܲܠ ܬܲܪܥܹܗ ܀ :ܥܲܠ ܓܢܹ̄ܒܼ ܬܲܪܥܹܗ ܟܬܼܝܼܒܼ ܗ̄ܘ̣ܵܐ ܕܲܪܡܸܐ ܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ\nܕܢܸܕܲܥ ܟܠܢܵܫ ܕܲܟܼܡܵܐ ܒܝܼܫܵܐ ܚܲܕܼܡܢܼܘܼܬܼܵܐ ܀","english":"Alas! and weeping filled his mouth with the depths of the sea, and he was being choked by the voice of the groans of that profligate. As the profligate was being met by the tremors of his own limbs, he was leaving aside his teaching like a herald who makes sweet the words of his proclamation, and he was turning the world after the two images of the two commands. Two persons and two commands he was making in his preaching: strong wealth and errant poverty of the poor. Strong wealth he was making in the likeness of that rich man, and poverty in the name of Lazarus, the name of the poor. He named Lazarus on the side of poverty, and he affixed his name to the hardness of the soul that cannot be justified. By the name of the rich man he called the banquets and the houses of wealth, and in his command he was making a command of those who are received. Without his compassion he likened to the shamelessness that has no mercy, and in his wickedness he covered the form of the gluttons. By the abundance of his pride he humbled the pride of the arrogant of soul, and he taught a sign that they should not become proud in human passions. By his profligacy he spread and revealed the abundance of the belly, that it might not be known that it might not increase the thick veins. Thick veins he cut over the limbs by that limb which, if it does not sin, is not punished in the likeness of itself. That shameless one was not a sinner in all his life, and he did not incline toward the compassion of that one which was at his door. On the side of his door it was written that that poor man was cast, so that everyone might know how evil is the service of the belly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܬܼܪܵܐ ܚܠܝܼܡܵܐ","severity":"info","text":"The phrase 'strong wealth' (ʿuṯrā ḥlimā) pairs material prosperity with physical or moral strength, contrasting with 'errant poverty' (meskēnūṯā ṭaʿyāṯā) in the following line.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܵܪ","severity":"info","text":"Lazarus (Lāʿāzār) is the named poor man in the Lucan parable (Luke 16:19–31). Narsai here etymologizes the name as 'the poor' (meskēnā), a common patristic move.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܡܸܐ","severity":"info","text":"The image of the poor man 'cast' at the rich man's door recalls the parable's setting (Luke 16:19) and may reflect contemporary Syrian practice of placing the destitute at thresholds for alms.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܦܲܪ̈ܨܘܿܦܹܐ ܘܲܬܼܪܹܝܢ ܬܸܓܼܡܹ̈ܐ","severity":"info","text":"The couplet 'two persons and two commands' introduces a binary rhetorical structure that Narsai sustains through the passage, contrasting rich and poor, pride and humility.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܡܸܐ","severity":"caution","text":"The Syriac verb 'cast' (darmē) could be read as iterative or passive; the English draft takes it as passive ('was cast'), but the form allows a present-tense habitual sense.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܪܡܸܐ ܗ̄ܘ̣ܵܐ' could be parsed as a pluperfect ('had been cast') or a durative past ('used to be cast'); the English draft opts for a simple past.","The referent of 'that one which was at his door' (ܕܥܲܠ ܬܲܪܥܹܗ) is ambiguous: it may be the poor man or the compassion (ܚܵܘܣܵܢܵܐ) mentioned earlier."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܠܚܲܪܡ̇ܢܘܼܬܼܵܐ ܐܲܟܸܿܣ ܒܲܫܡܹܗ ܕܗܵܘ̇ ܚܲܪܡ̇ܢܵܐ\nܘܠܲܨܪܝܼܟܼܘܼܬܼܵܐ ܒܲܝܲܐ ܒܲܫܡܹܗ ܕܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܀ :ܒܫܸܡ ܡܸܣܟܹܿܢܵܐ ܥܲܨܒܹܗ ܠܟܹܐܒܼܵܐ ܕܡܸܣܟܹܿܢܘܼܬܼܵܐ\nܘܣܵܡ̣ ܠܹܗ ܣܲܡܵܐ ܡܲܓܿܪܿܬܼ ܪܘܼܚܵܐ ܕܠܵܐ ܡܸܘܙܿܕܲܟܼܝܵܐ ܀ :ܒܡܸܡܟܹܿܢܘܼܬܹܗ ܕܲܡܝܹܗ ܠܥܘܼܡܪܵܐ ܕܡܸܣܟܹܿܢܘܼܬܼܵܐ\nܘܼܒܼܚܘܼܡܣܵܢܹܗ ܙܢܲܝ̈ ܪܸܥܝܵܢܵܐ ܕܠܵܐ ܡܸܬܼܪܲܦܸܐ ܀ :ܒܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܠܲܒܸܿܒܼ ܢܲܦܫܵܐ ܕܩܲܢ̈ܝܲܝ ܟܹܐܒܹ̈ܐ\nܘܐܲܩܸܠ ܡܸܢܗܘܿܢ ܝܘܼܩܪܵܐ ܕܟܹܐܒܹ̈ܐ ܒܲܫܡܐ ܕܫܘܼܚܢܵܘ̈ܗܝ ܀ :ܒܗܵܝ̇ ܕܲܨܪܝܼܟ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܘܠܵܐ ܐܵܟܹ̇ܠ ܗ̄ܘ̤ܵܐ\nܠܲܨܪܝܼܒܼܟܼܘܼܬܼܵܐ ܪܡܲܙ ܕܲܬܼܥܲܙܐ ܩܕܼܵܡ ܣܘܼܢܩܵܢܵܐ ܀ :ܕܲܩܕܼܵܡ ܬܲܪܥܹܗ ܕܗܵܘ̇ ܚܲܪܡ̇ܢܵܐ ܫܕܹܐ ܗ̄ܘ̣ܵܐ ܘܲܒܼܣܸܐ\nܠܫܝܼܛܘܼܬܼ ܐ̄ܢܵܫܵܐ ܩܪ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܲܒܼܫܝܼܛܘܼܬܹܗ ܀ :ܡܲܓܿܪܲܬܼ ܪܘܼܚܵܐ ܐܲܩܢܝܼ ܠܐ̄ܢܵܫܵܐ ܒܡܲܓܿܪܲܬܼ ܪܘܼܚܹܗ\nܕܠܵܐ ܐ̄ܢܵܫ ܢܵܘܠܸܕܼ ܪܸܛܢܵܐ ܣܲܢܝܵܐ ܒܝܘܿܡ ܢܸܣܝܘܿܢܹܗ ܀ :ܒܣܲܪܝܘܼܬܼ ܫܘܼܚܢܵܘ̈ܗܝ ܐܲܝܟ ܕܲܒܼܩܵܠܵܐ ܩܪ̣ܵܐ ܠܲܟܼܪ̈ܝܼܗܹܐ\nܕܲܚܠܝܼܨܵܐܝܼܬܼ ܢܹܐܪܥܘܼܢ ܩܹܐܪܣܵܐ ܕܠܘܼܩܒܲܠ ܟܹܐܒܹ̈ܐ ܀ :ܒܗܵܝ̇ ܕܡ̣ܢ ܟܲܠ݁̈ܒܹܿܐ ܡܸܬܼܟܲܦܲܪ ܗ̄ܘ̣ܵܐ ܪܸܗܠܵܐ ܕܦܲܓܼܪܹܗ\nܦܝܵܣܵܐ ܩܲܪܸܒܼ ܠܲܡ̈ܡܲܝܲܝܵܐ ܠܡܸܩܢܵܐ ܣܲܒܼܪܵܐ ܀ :ܒܟܼܠܗܹܝܢ ܕܲܣܒ݂ܲܠ ܒܡܸܣܟܹܿܢܘܼܬܹܗ ܘܥܲܣܩܘܼܬܼ ܟܹܐܒܹܗ\nܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܙܪܲܥ ܒܲܡܚܝܼܠܹ̈ܐ ܕܠܵܐ ܢܸܬܼܪܲܦܘܿܢ ܀ :ܠܪܲܦܝܘܼܬܼ ܐ̄ܢܵܫܵܐ ܨܒܼܵܐ ܕܲܢܚܲܝܸܨ ܒܝܲܕܼ ܒܲܪ ܐ̄ܢܵܫܵܐ\nܕܠܵܐ ܢܸܬܼܪܲܦܘܿܢ ܡ̇ܐ ܕܡܸܬܼܢܲܣܹܝܢ ܒܲܡܚܲܝܼ̈ܠܵܬܼܵܐ ܀ :ܠܟܼܠܹܗ ܬܸܓܼܡܵܐ ܕܡܸܣܟܹܿܢܘܼܬܼܵܐ ܩ̣ܪܵܐ ܒܠܵܥܵܙܵܪ\nܕܢܹܐܬܼܘܿܢ ܢܸܚܙܘܿܢ ܨܠܸܡ ܚܲܝܲܝ̈ܗܘܿܢ ܒܚܲܕܼ ܡܸܣܟܹܿܢܵܐ ܀","english":"the name of the profligate he affixed to the profligacy, and the name of the poor man he affixed to poverty. In the name of the poor man he bound up the pain of poverty, and he placed a remedy, a breath of air that does not pass away. By his poverty he likened him to the abode of poverty, and by his affliction he sowed thoughts that do not cease. By the affliction of his soul he made the heart of the soul of the sons of pains, and he lightened the burden of pains by the name of his sores. By that which was narrow and afflicted and did not eat, he indicated to the narrowness that it should flee before the afflictions. Before the door of that profligate he cast and rejected, and to the profligacy of the man he called the sight of his profligacy. The breath of air he fixed for the man by his own breath, that the man might not produce a bitter thought on the day of his trial. By the foulness of his sores, as if by a voice, he called to the deaf, that they might firmly perceive the boundary opposite the pains. By that which was covered with dogs, the spittle of his body, he brought a remedy to the sick to take hope. By all that he suffered in his poverty and the difficulty of his pain, he sowed good hope in the weak who do not cease. For the profligacy of the man he desired that it be strengthened by the hand of the man, that it might not cease when it is healed by the powers. To the whole order of poverty he called Lazarus, that they might come and see and depict their lives in one poor man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܚܲܪܡ̇ܢܘܼܬܼܵܐ ܐܲܟܸܿܣ ܒܲܫܡܹܗ ܕܗܵܘ̇ ܚܲܪܡ̇ܢܵܐ","severity":"info","text":"The opening lines establish a typological identification: the rich man is equated with profligacy and the poor man with poverty, a rhetorical move that frames the parable as a moral exemplum.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܓܿܪܲܬܼ ܪܘܼܚܵܐ","severity":"info","text":"The phrase 'breath of air' (literally 'a blowing of spirit') is a Syriac idiom for a transient, life-giving breath; here it is paradoxically described as 'that does not pass away', suggesting an eternal remedy.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܵܪ","severity":"info","text":"The name Lazarus (ܠܵܥܵܙܵܪ) directly echoes the Gospel parable (Luke 16:19–31), where the poor man is named only in tradition; Narsai uses the name to personify poverty and as a call to the audience to see their own lives reflected.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܟܼܠܗܹܝܢ ܕܲܣܒ݂ܲܠ ܒܡܸܣܟܹܿܢܘܼܬܹܗ","severity":"info","text":"Narsai's homily, part of the East Syriac tradition, often uses vivid physical suffering to convey spiritual lessons; the description of the poor man's sores and affliction reflects ascetic ideals of endurance and hope.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܟܼܠܹܗ ܬܸܓܼܡܵܐ ܕܡܸܣܟܹܿܢܘܼܬܼܵܐ","severity":"info","text":"The passage concludes with a summary statement: the entire order of poverty is called to see and depict their lives in Lazarus, a structural closure that reinforces the typological reading of the parable.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'breath of air that does not pass away' may be a deliberate paradox or a textual corruption; the reading taken is that it signifies an eternal spiritual remedy.","The reference to 'dogs' covering the poor man's spittle is ambiguous: it may allude to a specific hagiographical or ascetic trope, or to a literal detail of the parable."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܒܲܕܡܘܼܬܼ ܨܲܠܡܵܐ ܨܵܪ ܬܲܫܥܝܼܬܹܗ ܩܪ̣ܵܡ ܡܸܣܟܹܿܢܹ̈ܐ\nܕܲܒܼܨܘܼܪ̈ܵܬܹܗ ܢܨܘܼܘܼܢ ܣܲܒܼܪܵܐ ܒܪܸ̈ܥܝܵܢܲܗܘܿܢ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩ̣ܒܲܥ ܚܘܼܣܡܵܢܹܗ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܕܲܢܚܘܼܪܘܼܢ ܡ̇ܐ ܕܡܸܬܼܢܲܣܹܝܢ ܒܲܨܥܝܼܪ̈ܵܬܼܵܐ ܀ :ܒܡܲܬܼܠܵܐ ܕܲܗܠܵܘܗܝ ܠܒܸ݂ܫ ܟܠ ܚܲܫܝܼ̈ܢ ܕܲܒܼܚܵܫܘܿܫܹ̈ܐ\nܘܲܒܼܚܘܼܡܣܵܢܹܗ ܟܠ ܪܸ̈ܥܝܵܢܝܼܢ ܚܣ̈ܢܲܝ̈ ܚܲܫܹ̈ܐ ܀ :ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܨܵܪ ܢܸܣܝܘܼܢܹܗ ܠܲܕܼܡܸܬܼܢܲܣܹܝܢ\nܘܟܲܠܸܠ ܐܸܢܘܿܢ ܩܲܟܼܠܝܼܠ ܥܲܡܠܹ̈ܐ ܕܐܸܬܼܦܲܢܝܼ ܠܹܗ ܀ ܟܠܝܼܠ ܦܘܼܪܥܵܢܵܐ ܓܕܲܠ ܠܲܠ̈ܐܲܝܵܐ ܕܡܸܬܿܕܲܡܹܝܢ ܒܹܗ:\nܘܩܲܫܝܼܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ ܓܙܲܪ ܥܲܠ ܒܝܼܫܹ̈ܐ ܕܣܵܢܹ̇ܝܢ ܛܵܒܹ̈ܐ ܀ :ܒܹܗ ܘܲܒܼܚܲܒܼܪܹܗ ܨܵܪ ܟܠ ܬܸܓܼܡܝܼ̈ܢ ܪܲܒܿ ܨܲܝܵܪܹ̈ܐ\nܒܚܲܕܼ ܡܸܣܟܹܿܢܹ̈ܐ ܘܒܲܐ̄ܚܪܹܝܢ ܬܸܓܼܡܵܐ ܕܩܲܢ̈ܝܼܝ ܥܘܼܬܼܪܵܐ ܀ :ܠܩܲܢ̈ܝܲܝ ܥܘܼܬܼܪܵܐ ܒܣܲܪ ܒܲܣܲܪ ܒܲܟܼܐܵܬܹܗ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ\nܕܢܸܗܘܘܿܢ ܢܵܕܲܝܼܢ ܡ̣ܢ ܚܲܪܡܘܼܬܼܵܐ ܠܕܝܼܠܹܗ ܀ :ܠܚܲܪܡ̇ܢܘܼܬܹܗ ܒܣܲܪ ܒܲܟܼܐܵܬܼܵܐ ܕܲܒܼܝܲܕܼ ܡܸܠܹ̈ܐ\nܕܢܸܕܲܥ ܟܠܢܵܫ ܠܡܸܒܼܣܲܪ ܢܲܦܫܹܗ ܒܲܬܼܘܵܬܼ ܢܲܦܫܵܐ ܀ :ܒܡܵܘܬܹܿܗ ܒܲܕܸܿܩ ܥܲܠ ܝܘܿܡ ܡ̇ܘܬܵܐ ܡܲܪܗܸܒܼ ܒܝܼܫܹ̈ܐ\nܘܲܒܼܥܘܼܢܵܕܵܢܹܗ ܕܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܢܝܵܚܵܐ ܕܛܵܒܹ̈ܐ ܀ :ܢܝܼܚܵܐ ܗ̄ܘ̣ ܡ̇ܘܬܵܐ ܠܐܲܝܢܵܐ ܕܲܠܐܸܐ ܒܲܥܡܝܼ̈ܠܵܬܼܵܐ\nܘܣܵܗܹ̇ܕܼ ܩܵܠܵܐ ܕܝܲܗ̣̄ܒܼ ܦܘܼܪܥܵܢܵܐ ܠܫܸܡ ܠܵܥܵܙܵܪ ܀ :ܡܝܼܬܼ ܠܵܥܵܙܵܪ ܟܬܲܒܼ ܟܵܬܼܘܿܒܼܵܐ ܥܲܠ ܠܵܥܵܙܵܪ\nܘܐܲܣܩܘܼܗܝ ܣܵܡ̣ܘܼܗܝ ܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ ܒܥܘܼܒܹܿܗ ܕܐܲܒܼܪܵܐ ܀ :ܨܹܝܕܼ ܐܲܒܼܪܵܐܗܵܡ ܣܠܸ݂ܩ ܡܸܣܟܹܿܢܵܐ ܕܕܼܵܡܹ̇ܐ ܠܐܲܒܼܪܵܐ\nܘܢܵܚ̣ ܒܲܠܡܹܐܢܹܗ ܕܗܵܘ̇ ܕܲܡܢܝܼܚ ܗ̄ܘ̣ܵܐ ܠܐܲܝܵ̈ܐ ܒܥܘܼܡܪܹܗ ܀","english":"In the likeness of an image he formed his story, a garment for the poor,\nand in its forms he wove hope for their minds. Like a spectacle he set his narrative before their eyes,\nthat they might be healed when they are treated with the small things. In the parable of this one he clothed all the pains of the senses,\nand in his narrative all the thoughts that are deprived of pains. Truly he formed his remedy for the one who is healed,\nand crowned his work with a perfect crown of the labors that befell him. He wove a crown of recompense for the likenesses that are likened to him,\nand the severity of the cords he cut for the evil ones who pursue the good. In him and in his companion he formed all the images of the great painter,\nin one poor man and in the other an image of the rich man's possessions. The rich man's possessions he bound in the weeping of that rich man,\nwhich were a herald from poverty to his own. His poverty he bound in the weeping of the words,\nby which everyone knew to announce himself in the likenesses of the soul. In his death he examined the day of death, terrifying the evil,\nand in the habits of that poor man, a life for the good. Life is death for the one who does not come to labors,\nand the voice that gives recompense bears witness to the name of Lazarus. Lazarus died; the writer wrote about Lazarus,\nand they raised him up and placed him among the heights in the bosom of Abraham. Toward Abraham the poor man ascended, who resembles Abraham,\nand he rested in the bosom of the one who was accustomed to the likenesses in his dwelling.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The Syriac ܨܲܠܡܵܐ (ṣalmā) means 'image' or 'likeness,' here used as a metaphor for the parable's didactic function, shaping a moral exemplar for the poor.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܵܪ","severity":"info","text":"The name Lazarus (ܠܵܥܵܙܵܪ) directly references the Gospel parable of the Rich Man and Lazarus (Luke 16:19–31), where Lazarus is the poor man who dies and is received into Abraham's bosom.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒܼܪܵܐ","severity":"info","text":"Abraham (ܐܲܒܼܪܵܐ) appears as the patriarch who receives the righteous dead, a common motif in Syriac Christian eschatology, drawing on Jewish and Christian traditions of Abraham's bosom as a place of reward.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܕܡܘܼܬܼ ܨܲܠܡܵܐ","severity":"info","text":"This passage continues the narrative of the parable's composition, using parallel constructions (e.g., 'in the likeness of an image,' 'like a spectacle') to emphasize the didactic and artistic framing of the story.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܵܬܼܘܿܒܼܵܐ","severity":"info","text":"The term 'writer' (ܟܵܬܼܘܿܒܼܵܐ) may refer to the evangelist Luke or to Narsai himself as the composer of the homily, reflecting the Syriac tradition of poetic exegesis that blurs the line between scripture and commentary.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the writer wrote about Lazarus' could refer to the Gospel author or to Narsai as the homilist; the Syriac does not disambiguate.","The identity of 'the great painter' (ܪܲܒܿ ܨܲܝܵܪܹ̈ܐ) is unclear—possibly a metaphor for God or for the evangelist as a divine artist."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܐܲܒܼܪܵܡ ܟܹܐܢܵܐ ܐܲܢܝܼܚ ܥܲܡܠܹܗ ܕܗܵܘ̇ ܟܲܫܝܼܪܵܐ\nܠܵܘ ܕܐܲܢܝܼܚܹܗ ܐܸܠܵܐ ܕܲܡܢܝܼܚ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ ܀ :ܠܵܘ ܐܲܒܼܪܵܗܵܩ ܡܢܝܼܚ ܠܲܠ̈ܐܲܝܵܐ ܡ̣ܢ ܥܲܡܠܲܝ̈ܗܘܿܢ\nܘܠܵܘ ܗܘ̤ ܝܵܗܹ̇ܒܼ ܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܠܲܕܿܕܼܵܡܹ̇ܝܢ ܠܹܗ ܀ :ܡ̇ܪܵܐ ܗ̄ܘ̣ ܕܥܲܠ ܟܠ ܝܵܗܹ̇ܒܼ ܐܲܓܼܪܵܐ ܠܥܲܡܠܹ݁̈ܐ ܫܚܝܼܩܹ̈ܐ\nܘܒܲܓܼܙܵܐ ܕܝܼܢܹܗ ܡܢܲܓܸܿܕܼ ܒܝܼܫܹ̈ܐ ܕܠܵܐ ܚܲܢ̣ܘ ܘܐܲܪܘܲܚܘ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܗܘܵܐ ܗܘ̤ܵܐ ܦܘܼܪܥܵܢܵܐ ܐܲܝܟ ܕܐܸܬܼܡܲܠܲܠ\nܘܠܵܐ ܬܘܼܒܼ ܢܸܓܼܕܹܿܐ ܕܲܓܼܙܵܪ ܕܝܼܢܵܐ ܥܒ݂ܲܪܘ ܥܲܠ ܒܝܼܫܹ̈ܐ ܀ :ܠܚܲܪܬܼܵܐ ܗܵܘ̇ܝܵܐ ܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܘܲܒܼܫܘܼܠܵܡܵܐ ܫܵܠܹ̇ܐ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܐ̄ܪܵܙܵܗ̇ ܀ :ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܡܬܝܼܠ ܡܸܣܟܹܿܢܵܐ ܕܢ̣ܵܚ ܡ̣ܢ ܥܲܡܠܹܗ\nܘܒܼܵܗ̇ ܒܲܕܼܡܘܼܬܼܵܐ ܐܵܦ ܥܲܬܿܝܼܪܵܐ ܕܩܵܘܝܼ ܒܲܫܝܘܼܠ ܀ :ܒܲܫܝܘܿܠ ܐܲܡܝܼܪ ܕܦܵܫ̣ ܥܲܬܿܝܼܪܵܐ ܟܲܕܼ ܡܸܫܬܲܢܲܩ\nܒܗܵܝ̇ ܕܲܥܬܝܼܕܼܝܼܢ ܢܦܘܼܫܘܼܢ ܒܝܼܫܹ̈ܐ ܒܐܲܬܼܪܵܐ ܕܲܠܬܲܚܬܿ ܀ :ܒܐܲܬܼܪܵܐ ܕܲܠܬܲܚܬܿ ܦܵܝ̇ܫܝܼܢ ܒܝܼܫܹ̈ܐ ܠܡܸܬܼܢܲܓܵܕܼܘ\nܥܲܠ ܗܵܝ̇ ܐܲܡܝܼܪ ܕܦܵܫ̣ ܥܲܬܿܝܼܪܵܐ ܘܩܵܘܝܼ ܒܲܫܝܘܿܠ ܀ :ܒܲܫܝܘܿܠ ܩܵܘܝܼ ܗܵܘ̇ ܚܲܪܡ̇ܢܵܐ ܠܵܐ ܩܢܸܐ ܪ̈ܲܚܡܹܐ\nܘܠܵܐ ܐܸܬܼܥܲܠܝܼ ܥܲܡ ܠܵܥܙܵܪ ܠܐܲܬܼܪܵܐ ܕܲܠܥܸܠ ܀ :ܝܘܼܩܪܵܐ ܕܝܘ̈ܒܹܿܐ ܬܠܸܐ ܗ̄ܘ̣ܵܐ ܒܢܲܦܫܹܗ ܕܝܲܩܝܼܪ ܠܸܒܵܐ\nܘܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܠܡܸܦܪܲܚ ܒܐܵܐܲܪ ܥܲܡ ܩܲܠܝܼܠܵܐ ܀ ܓܸܦܹ̈ܐ ܕܪܘܼܚܵܐ ܐܵܘܥܝܼ ܦܲܓܼܪܹܗ ܕܲܢܣܝܼܣ ܦܲܓܼܪܵܐ:\nܘܐܲܝܟ ܦܵܪܚܬܼܵܐ ܦܪ̣ܵܚ ܡ̣ܢ ܐܲܪܥܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܀ :ܐܲܝܟ ܐܲܒܼܵܪܵܐ ܗܘ̤ܵܘ ܗܲܕܵܡ̇ܘ̈ܗܝ ܕܲܠܒܼܝܼܫ ܒܘܼܚܵܐ\nܘܲܛܒ݂ܲܥ ܒܲܫܝܘܿܠ ܐܲܝܟ ܐܲܒܼܵܪܵܐ ܒܥܘܼܡܩܵܐ ܕܡܲܝܵ̈ܐ ܀","english":"Abraham the just one spread out his labor, that of the virtuous one, not to spread it out but to rejoice on the day of comfort. Abraham did not rejoice over the poor from their labor, nor does he give reward to those who resemble him. The Lord over all gives reward to hidden labors, and in his treasury he stores up evils that have no limit and no end. The reward would not have been as it was spoken, nor would the threads of the treasury of his judgment have passed over the evils. In the end this would be, which was in a mysterious way, and in the conclusion the power that conceals in its mystery ceases. In a mysterious way the poor man who toiled from his labor was portrayed, and in that same likeness also the rich man who remains in Sheol. In Sheol it is said the rich man remains, while he is silenced, in that which is destined to be stored up for evils in the lower place. In the lower place the evils are stored to be recounted, concerning which it is said the rich man remains and endures in Sheol. In Sheol that wretch endures, who did not obtain mercy, nor was he raised up with Lazarus to the upper place. The weight of sins was hung upon his own soul, which was heavy of heart, and he was unable to fly in the air with the light one. The wings of the spirit bore his body, that of the one who was light of body, and like a bird he flew from the earth to the face of the height. Like lead were his members, who was clothed in spirit, and he sank in Sheol like lead in the depth of waters.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Abraham","severity":"info","text":"Abraham is invoked as a type of the just man who does not reward the poor in the same way as the Lord; this aligns with Narsai's typological use of biblical figures.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sheol","severity":"info","text":"Sheol appears repeatedly as the abode of the rich man, echoing the Old Testament concept of the underworld; Narsai uses it to contrast with the upper place of Lazarus.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"mysterious way","severity":"info","text":"The phrase 'mysterious way' (ārāzāˀīt) reflects Narsai's homiletic style, where the parable's deeper meaning is revealed through typological and allegorical interpretation.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"lead","severity":"info","text":"The image of the rich man sinking like lead in Sheol parallels the earlier description of the poor man flying like a bird, contrasting spiritual weight and lightness.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In Sheol it is said","severity":"info","text":"The repeated phrase 'In Sheol it is said' structures the passage as a series of affirmations about the rich man's fate, reinforcing the homiletic rhythm.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"silenced","severity":"caution","text":"The Syriac verb 'mistaqq' (silenced) is ambiguous: it may mean 'is silenced' (i.e., unable to speak) or 'is extinguished' (i.e., perishes). The English draft takes the former.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Abraham' as a figure distinct from the Lord is ambiguous: Narsai may be contrasting Abraham's limited role with God's universal judgment.","The phrase 'mistaqq' (silenced) could also mean 'is extinguished' or 'is destroyed', affecting the interpretation of the rich man's fate."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܦܲܐܝܘܼܬܼ ܢܲܚܬܵܘ̈ܗܝ ܗܘ̤ܵܘ ܠܹܗ ܦܲܚܹ̈ܐ ܠܲܚܬܼܝܼܪ ܢܲܦܫܵܐ\nܘܨܵܕܼܘܼܗܝ ܡܸܢܫܹܠܝ ܘܝܲܗ̣̄ܒܿܘܼܗܝ ܐܘܼܟܼܠܵܐ ܠܡܵܘܬܼܵܐ ܝܲܥܢܵܐ ܀ :ܐܘܼܟܼܠܹܗ ܗܘ̤ܵܐ ܠܹܗ ܐܲܝܟ ܒܵܠܘܿܥܵܐ ܠܒܼܵܠܲܥ̇ ܚܲܒܼܪ̈ܵܘܗܝ\nܕܠܵܐ ܐܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܠܡܸܬܼܦܲܠܵܛܘܼ ܡ̣ܢ ܦܘܼܡ ܡ̇ܘܬܵܐ ܀ :ܡ̇ܘܬܵܐ ܒܲܠܥܹ݂ܗ ܠܗܵܘ̇ ܒܵܠܘܿܥܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܠܵܐ ܦܵܫ̣ ܡܸܢܹܗ ܡܪܝܼܕܵܐ ܒܲܝܢܵܬܼ ܚܲܝܹ̈ܐ ܀ :ܒܥܘܼܡܩܵܐ ܕܲܫܝܘܿܠ ܢܦ݂ܲܠ ܡ̣ܢ ܪܵܘܡ̇ܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܹܗ\nܘܫܲܪܝܼ ܡܲܝܠܸܠ ܥܲܠ ܥܵܩܵܬܼ̈ܐ ܕܚܲܕܼܪ̈ܵܝܗܝ ܡܸܢܫܹܠܝ ܀ :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܐܲܚܟܹܿܗ ܡܸܢܫܹܠܝ ܥܲܠ ܡ̇ܐ ܕܲܗܘ̤ܝܗܝ\nܘܡܸܬܿܕܲܡܲܪ ܗ̄ܘ̣ܵܐ ܘܡܸܬܿܬܲܡܲܗ ܗ̄ܘ̣ܵܐ ܒܫܘܼܠܵܦ ܙܲܒܼܢܵܐ ܀ :ܙܲܒܼܢܵܐ ܒܝܼܫܵܐ ܡ̣ܛܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܚܲܪܬܼܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܕܠܵܐ ܦܪ݂ܲܫ ܙܲܒܼܢܵܐ ܐܲܟܿܣܵܗ̇ ܒܝܼܫܵܐ ܠܲܚܬܼܝܼܪܬܹܗ ܀ :ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܚܵܪ̣ ܒܹܗ ܒܙܲܒܼܢܵܐ ܕܟܲܗܝܼܢܘܼܬܹܗ\nܘܲܕܼܠܵܐ ܒܛܲܟܼܣܵܐ ܒܣܲܪܬܹܗ ܢܲܦܫܹܗ ܒܝܘܿܡ ܫܘܼܢܵܩܵܐ ܀ :ܒܝܘܿܡ ܫܘܼܢܵܩܹܗ ܡܸܬܟܲܫܲܦ ܗ̄ܘ̣ܵܐ ܚܲܣܝܼܪ ܗܵܘܢܵܐ\nܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܲܥܒܲܪ ܙܲܒܼܢܵܐ ܕܲܬܼܘܵܬܼ ܢܲܦܫܵܐ ܀ :ܒܢܲܦܫܹܗ ܐܲܛܥܝܼ ܛܵܥܝܵܐ ܕܲܛܥܵܐ ܒܟܼܠܗܘܿܢ ܚܲܝܪ̈ܵܗܝ\nܟܲܕܼ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܩܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܀ :ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܨܒܼܵܐ ܕܲܡܪܲܟܸܿܒܼ ܠܵܐ ܝܵܕܲܘܿܥܵܐ\nܘܫܲܪܝܼ ܕܲܢܦܝܼܣ ܦܝܵܣܵܐ ܕܒܲܛܝܼܠ ܡ̣ܢ ܝܘܼܬܼܪ̈ܵܢܹܐ ܀ :ܐܵܒܼܝ ܐܲܒܼܪܵܗܵܡ ܩܪ̣ܵܐ ܗܸܕܼܝܘܿܛܵܐ ܠܘܵܬܼ ܐܲܒܼܪܵܗܵܡ\nܘܲܥܢ̣ܵܝܗܝ ܐܲܒܼܪܵܡ ܩܵܠܵܐ ܕܡܲܟܸܿܣ ܠܗܸܕܼܝܘܿܛܝܼܬܹܗ ܀ :ܩܛܝܼܪܵܐ ܕܚܲܫܵܐ ܥܨܵܝܗܝ ܠܲܚܬܼܝܼܪܵܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ\nܘܐܸܡ݂ܲܪ ܡܸܠܬܼܵܐ ܕܪܲܚܝܼܩܵܐ ܗ̄ܘ̣ܵܬܼ ܡ̣ܢ ܣܘܼܥܪ݁ܵܢܹܐ ܀","english":"The beauty of his labors was for him a garment for the poor man, and his righteousness was sold, and he gave food to death as a wage. His food was for him like a glutton who devours his companions, so that he was unable to escape from the mouth of death. Death swallowed that glutton of the stages, and no rebel remained from him among the living. Into the depth of Sheol he fell from the height of his stages, and he began to lament over the afflictions of his neighbors, the poor. A great laughter seized the poor over what had happened to him, and he was amazed and astonished at the change of the rich man. The evil rich man had reached an end without remedy, for the evil rich man did not spare his poor soul. Without remedy, he burned in the rich man of his poverty, and without order, he scattered his soul on the day of his departure. On the day of his departure, the wretched one was revealed, lacking understanding, and he did not know that the time of the soul's repentance had passed. In his soul, the erring one erred, who erred throughout all his life, while he thought that a composition of words was standing for him. A composition of words he desired to compose, not knowing, and he began to compose a composition that was vain from the superfluities. Father Abraham called the commoner to Abraham, and Abraham answered him with a voice that humbled his commonness. A knot of pain seized the poor man when he did not wish it, and he spoke a word that was far from the deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ","severity":"info","text":"The term ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ (stages) likely refers to the rich man's social or economic status, a recurring motif in Narsai's homily.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Sheol","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, used here in a Syriac Christian context to denote the abode of the dead or punishment, consistent with Narsai's eschatological framework.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the rich man's fall to the poor man's reaction, marked by the phrase 'a great laughter seized the poor,' indicating a narrative pivot.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Father Abraham called the commoner","severity":"info","text":"The address to Abraham echoes the biblical Abraham as a figure of hospitality and judgment, paralleling the parable's original setting (Luke 16:19–31).","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ","severity":"caution","text":"The phrase 'composition of words' (ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ) is ambiguous: it may refer to the rich man's rhetorical skill or his futile attempts at self-justification; the text does not clarify.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the commoner' (ܗܸܕܼܝܘܿܛܵܐ) is unclear—whether it refers to the poor man or another figure; the reading taken assumes it is the poor man.","The phrase 'a knot of pain seized the poor man' is ambiguous in its referent; the reading taken interprets it as the poor man's reaction to Abraham's rebuke."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܐܲܒܼܘܼܗܝ ܟܲܢܝܹܗ ܠܐܲܒܼܪܵܡ ܟܹܐܢܵܐ ܥܵܘ̇ܠ ܟܠܹܗ\nܘܠܵܐ ܚܵܪ̣ ܫܲܦܝܼܪ ܠܡܸܦܪܲܫ ܥܵܘ̣ܠܵܐ ܡ̣ܢ ܟܹܢܘܼܬܼܵܐ ܀ :ܒܲܪ ܐܲܒܼܪܵܗܵܡ ܟܲܢܝܼ ܢܲܦܫܹܗ ܒܪܵܐ ܕܲܚܛܝܼܬܼܵܐ\nܟܲܕܼ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܡܲܛܥܸܐ ܒܐܲܒܼܪܵܡ ܘܡ̇ܪܹܗ ܕܐܲܒܼܪܵܡ ܀ :ܐ̄ܚܝܵܢܘܼܬܼ ܛܘܿܗܡ̇ܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܥܗ݂ܲܕܼ ܚܸܪܝܵܝܵܐ\nܘܠܵܐ ܐܸܬܼܪܲܥܝܼ ܒܢܘܼܟܼܪܵܝ ܛܘܿܗܡ̇ܐ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܪܵܐ ܀ :ܒܝܼܫܘܼܬܼ ܝܲܨܪܹܗ ܥܒ݂ܲܕܼܬܹܗ ܣܲܢܝܵܐ ܠܘܵܬܼ ܐܲܒܼܪܵܗܵܡ\nܘܲܫܡܲܥ ܡܸܠܬܼܵܐ ܕܡܲܠܝܵܐ ܓܘܼܢܚܵܐ ܘܲܦܣܵܩ ܣܲܒܼܪܵܐ ܀ :ܥܲܠ ܐܲܒܼܵܪܵܗܵܡ ܬܟܼܝܼܠ ܗ̄ܘ̣ܵܐ ܚܬܝܼܪܵܐ ܒܲܪ ܐܲܒܼܪܵܗܵܡ\nܥܲܠ ܗܵܝ̇ ܐܲܣܓܿܝܼ ܩܪ̣ܵܝܗܝ ܠܐܲܒܼܪܵܗܵܡ ܕܢܹܐܬܸܐ ܢܥܲܕܿܪܹܗ ܀ :ܒܥܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܚܙ̣ܵܝܗܝ ܚܲܪܡ̇ܢܵܐ ܠܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ\nܘܲܒܼܥ̣ܵܐ ܘܐܲܦܝܼܣ ܕܢܸܚܘܿܬܼ ܢܲܪܘܲܚ ܠܐܲܠܝܼܨܘܬܹܗ ܀ :ܫܲܕܲܪ ܨܨܹܐܕܲܝ ܠܐܵܚܝ ܠܵܥܵܙܵܪ ܐܸܡ݂ܲܪ ܠܐܲܒܼܪܵܡ\nܘܠܵܐ ܐܸܬܼܟܲܚܲܕܼ ܠܡܸܩܪܵܐ ܫܡܵܗܹ̈ܐ ܕܢܘܼܟܼܪܵܝܝܼܢ ܠܹܗ ܀ :ܢܘܼܟܼܪܵܝܝܼܢ ܗ̄ܘ̣ܵܘ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܪܵܐ ܫܡܵܗܹ̈ܐ ܕܲܩ̣ܪܵܐ\nܘܛܵܒܼ ܢܘܼܟܼܪܵܝ ܗ̄ܘ̣ܵܐ ܫܸܡ ܣܘܼܥܪ̈ܵܢܵܘܗܝ ܠܲܥܒܼܵܕܲܝ̈ܗܘܿܢ ܀ :ܝܲܨܪܹܗ ܐܲܠܫܹܗ ܠܗܵܘ̇ ܝܲܨܪܵܐ ܡܲܪܝܼܪ ܝܲܨܪܵܐ\nܘܲܒܼܥ̣ܵܐ ܕܲܢܬܝܼܚ ܩܲܫܝܟܼܘܼ ܢܸܓܼܕܵܘ̈ܗܝ ܒܫܸܡ ܐܲܒܼܪܵܗܵܡ ܀ :ܫܲܠܗܹܒܹܝܼܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܫܚܲܩܬܹܗ ܣܲܓܿܝܼ\nܘܲܩܪ̣ܵܡ ܕܢܲܪܘܲܚ ܪ̈ܲܚܡܹܐ ܥܲܠ ܝܲܩܕܵܢܹܗ ܀ :ܡܲܝܵ̈ܐ ܕܪ̈ܲܚܡܹܐ ܫܐܸ݂ܠ ܗ̄ܘ̣ܵܐ ܚܲܪܡ̇ܐ ܒܝܲܕܼ ܠܵܘܙܵܪ\nܕܢܲܩܠ ܝܘܼܩܪܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܡ̣ܢ ܠܸܫܵܢܹܗ ܀ :ܪܹܫ ܠܸܫܵܢܹܗ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܡ̣ܢ ܟܠܹܗ\nܗܵܘ̇ ܕܲܥܒܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܣܢܹܐܓܼܪܵܐ ܕܡܸܠܹ̈ܐ ܕܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ ܀","english":"His father, the just Abraham, was all iniquity,\nAnd he did not know how to distinguish iniquity from righteousness. The son of Abraham, the just one, sold himself as a child of sin,\nWhile he thought to deceive Abraham and the Lord of Abraham. The lineage of the house of Abraham remembered the free one,\nAnd the firstborn of the lineage did not incline toward the evil of nature. The evil of his nature made his service a help to Abraham,\nAnd he heard the word of the full-voiced one and cut off hope. The proud son of Abraham trusted in Abraham,\nAnd on that account he increased his calling to Abraham to come and help him. In the bosom of Abraham, the magician saw that wretched one,\nAnd he sought and found a way to go and relieve his distress. He sent his messengers to the brother of Lazarus, saying to Abraham,\nAnd he was not hindered from calling the names of his firstborn to him. His firstborn were the evil of nature, the names he called,\nAnd the good firstborn was the name of his deeds to his servants. His nature changed that nature, the bitter nature,\nAnd he sought to stretch the hard sinews of his tendons in the name of Abraham. The invisible flame increased its burning,\nAnd he called for mercy to go and have compassion on his burning. The magician asked for the waters of mercy through Lazarus,\nTo quench the weight of the flame from his tongue. The tip of his tongue was more thirsty than all of it,\nThat which had made a barrier of words against the truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒܼܪܵܡ","severity":"info","text":"Abraham (ܐܲܒܼܪܵܡ) is used here as a type of the just patriarch, but the text plays on the name to contrast the 'just Abraham' with the 'son of Abraham' who is sinful.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܵܪ","severity":"info","text":"Lazarus (ܠܵܥܵܙܵܪ) is the name from the parable of the Rich Man and Lazarus (Luke 16:19–31). Narsai reworks the parable, here making Lazarus a mediator of mercy.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܪܡ̇ܢܵܐ","severity":"info","text":"The term 'magician' (ܚܲܪܡ̇ܢܵܐ) likely refers to the rich man, who is portrayed as employing sorcery or deception, a motif in Narsai's moralizing exegesis.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the rich man's fall and his futile appeals to Abraham, contrasting the 'firstborn' of evil nature with the 'good firstborn' of righteous deeds.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܘܼܟܼܪܵܝܝܼܢ","severity":"caution","text":"The Syriac term ܢܘܼܟܼܪܵܝܝܼܢ (firstborn) is ambiguous: it may refer to the rich man's sons or to personified qualities (evil nature vs. good deeds). The translation opts for the latter.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the magician' (ܚܲܪܡ̇ܢܵܐ) is ambiguous: it may be the rich man or a separate figure; the translation takes it as the rich man.","The phrase 'firstborn of the lineage' (ܒܢܘܼܟܼܪܵܝ ܛܘܿܗܡ̇ܐ) could refer to a literal son or to a moral quality; the translation reads it as a personified quality."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܟܬܼܝܼܫ ܪܸܥܝܵܢܵܐ\nܐܵܦ ܗܘ̤ ܩܘܼܫܬܵܐ ܐܲܚܕܹܿܗ ܠܬܲܪܥܵܐ ܒܐܲܦܲܝ̈ ܡܸܠܵܘ̈ܗܝ ܀ :ܠܵܐ ܨܒܼܵܐ ܩܘܼܫܬܵܐ ܕܲܢܦܝܼܣ ܠܐܲܒܼܪܵܡ ܕܲܢܚܘܼܢ ܠܲܒܼܪܹܗ\nܐܵܦ ܐܲܒܼܪܵܗܵܡ ܥܢ̣ܵܝܗܝ ܦܸܬܼܓܼܵܡܵܐ ܕܲܦܣܵܩ ܣܲܒܼܪܵܐ ܀ :ܥܗܲܕܼ ܒܹܪܝ ܐܸܡ݂ܲܪ ܐܲܒܼܪܵܐ ܠܲܒܼܪܹܗ ܕܠܵܐ ܐܲܒܼܪܵܗܵܡ\nܕܦܲܣ݂ܩܹܗ ܠܪܲܗܛܵܐ ܕܝܘܿܡ ܛܵܒܼܵܬܼ̈ܟ ܝܵܘܡ̇ܐ ܕܕܼܝܼܢܵܐ ܀ :ܛܵܒܼ ܐܸܬܼܒܲܣܲܡܬܿ ܒܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܦܲܓܼܪܵܢܵܝܵܐ\nܦܘܿܩ ܘܐܸܫܬܲܢܲܩ ܠܦܘܼܬܼ ܗܵܘ̇ ܙܲܒܼܪܵܐ ܕܲܪ̈ܓܼܓܼܵܬܼܵܟ ܀ :ܥܗܲܕܼ ܗܵܘ̇ ܙܲܒܼܪܵܐ ܕܲܣܒܼܝܼܣܝܼܢ ܗ̄ܘ̣ܵܘ ܙܢܲܝ̈ ܛܵܒܼܵܬܼ̈ܟ\nܦܲܚܸܡ ܫܲܦܝܼܪ ܠܦܘܼܬܼ ܦܘܼܪܥܵܢܵܐ ܕܐܸܣܬܲܩܒܲܠ ܠܵܟ ܀ :ܕܘܼܢ ܟܹܐܢܵܐܝܼܬܼ ܕܟܹܐܝܢ ܒܘܼܚܪܵܢܵܐ ܕܒܲܚܪܹܗ ܠܙܹܐܦܵܟ\nܘܚܲܟܿܝܼܡܵܐܝܼܬܼ ܝܲܗ̣̄ܒ ܠܵܟ ܐܲܓܼܪܵܐ ܕܫܵܘܹ̇ܐ ܠܥ̣ܡܠܵܟ ܀ :ܪܲܒܿ ܕܲܝܵܢܹ̈ܐ ܦܲܣܒܹܗ ܠܕܼܝܼܢܵܐ ܕܥܲܡ ܒܝܼܫܘܼܬܼܵܟ\nܘܠܵܐ ܐ̄ܢܵܫ ܡܲܡܪܲܚ ܠܡܸܗܦܲܟ ܡܸܠܬܼܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ ܀ :ܒܲܓܼܙܵܪ ܕܝܼܢܹܗ ܬܲܚܸܡ ܘܲܟܼܠܵܢ ܡ̣ܢ ܥܸܢܝܵܢܵܟ\nܘܠܵܐ ܐ̄ܢܵܫ ܡܸܢܲܢ ܡܸܫܟܲܚ ܕܢܸܚܘܿܬܼ ܠܐܲܝܟܵܐ ܕܐܝܼܬܿܝܟ ܀ :ܗܵܘܬܼܵܐ ܪܲܒܿܬܼܵܐ ܐܝܼܬܼ ܒܲܡܨܲܥܬܼܵܐ ܒܹܝܬܼ ܠܲܢ ܘܲܠܟܼܘܿܢ\nܘܠܲܝܬܿ ܒܲܥܒܼܝܼ̈ܕܹܐ ܕܲܡܨܸܐ ܥܵܒܲ݁ܪ ܒܥܸܒܼܪܵܐ ܕܲܥܠܹܝܗ̇ ܀ ܗܵܠܹܝܢ ܬܲܪܓܸܿܡ ܗܘ̤ ܐܲܒܼܪܵܗܵܡ ܠܵܘ ܒܲܥܒܼܵܕܼܵܐ:\nܐܸܠܵܐ ܒܡܸܠܹ̈ܐ ܠܦܘܼܬܼ ܪܸܥܝܵܢܵܐ ܕܐܸܬܼܡܲܠܲܠ ܒܹܗ ܀ ܠܦܝܘܼܬܼ ܪܸܥܝܵܢܵܐ ܬܲܪܓܸܿܡ ܐܲܒܼܪܵܐ ܟܲܕܼ ܠܵܐ ܬܲܪܓܸܿܡ. ܘܲܠܦܘܼܬ ܡܸܠܹ̈ܐ ܫ̣ܡܲܥ ܥܲܬܿܝܼܪܵܐ ܗܵܘ̇ ܡ̇ܐ ܕܲܫܡܲܥ ܀ :ܫܸܡܥܵܐ ܕܚܝܼܠܵܐ ܫܡ݂ܲܥ ܥܲܬܿܝܼܪܵܐ ܡ̣ܢ ܐܲܒܼܪܵܗܵܡ\nܘܫܲܪܝܼ ܡܪܲܟܸܿܒܼ ܦܘܼܪ̈ܣܹܐ ܐ̄ܚܪ̈ܵܢܹܐ ܕܕܲܡ ܢܸܬܼܦܲܠܲܛ ܀","english":"Against truth he was contending, his mind was fixed,  \nEven truth held the door against his words.  \nTruth did not wish to reconcile Abraham, that he might show his son,  \nAnd Abraham his father, the word that cuts off hope.  \n\"Remember, my son,\" said Abraham to his son, not Abraham,  \n\"To cut off the course of your good deeds, the day of judgment.  \nGood is the delight in that bodily pleasure,  \nGo out and be stripped for that strong wind of your passions.  \nRemember that strong wind that carried away the children of your good deeds,  \nConsider well the recompense that awaits you.  \nSuffer like a mourner in the trial that burns your shame,  \nAnd wisely give you a reward worthy of your labor.  \nThe chief of judges cut off the judgment of your evil,  \nAnd do not let the word that decrees his judgment be prolonged.  \nBy the decree of his judgment, limit and restrain from your wickedness,  \nAnd do not let it be possible for you to descend to where you are.  \nA great chasm lies in the midst between me and you,  \nAnd there are no deeds by which one can cross the passage over it.  \nThus Abraham interpreted, not by deed,  \nBut by words, according to the thought that was spoken in it.  \nAccording to the thought, Abraham interpreted, while not interpreting,  \nAnd according to the words, the rich man heard what he heard.  \nThe rich man heard a powerful hearing from Abraham,  \nAnd began to arrange other tables of blood to escape.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Against truth he was contending, his mind was fixed","severity":"info","text":"The rich man is depicted as actively opposing truth, with his mind set in resistance. This introduces the moral conflict central to the passage.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܼܫܬܵܐ","severity":"info","text":"The Syriac term ܩܘܼܫܬܵܐ (qushṭā) means 'truth' or 'righteousness,' a key theological concept in Narsai's works, often personified.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the day of judgment","severity":"info","text":"The phrase 'day of judgment' echoes eschatological themes from the New Testament, particularly Matthew 25:31–46, which Narsai frequently references.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham","severity":"info","text":"Abraham here is the biblical patriarch, but Narsai reinterprets him as a judge or moral arbiter in the afterlife, a common trope in Syriac exegesis.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Thus Abraham interpreted, not by deed, But by words","severity":"info","text":"This line marks a shift from narrative action to interpretive commentary, highlighting Narsai's rhetorical strategy of emphasizing verbal over physical judgment.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"other tables of blood","severity":"info","text":"The 'tables of blood' may allude to pagan sacrifices or gluttonous feasts, paralleling critiques of wealth in early Syriac Christian literature.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Abraham' is ambiguous: it may refer to the biblical patriarch or a symbolic figure of judgment. The reading taken follows the latter, as Narsai often personifies virtues.","The phrase 'not interpreting' is paradoxical; it likely means Abraham's words are indirect, requiring the rich man to discern their true meaning."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܦܘܼܪ̈ܣܹܐ ܐ̄ܚܪ̈ܵܢܹܐ ܪܲܟܸܿܒܼ ܛܵܥܝܵܐ ܠܦܘܼܬܼ ܪܸܥܝܵܢܹܗ\nܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܐܲܚܝܼܕܼ ܬܲܪܥܵܐ ܒܐܲܦܲܝ̈ ܦܘܼܪ̈ܣܵܘܗܝ ܀ :ܒܥܸܠܬܼܵܐ ܕܐܲܚܵܘ̈ܗܝ ܣܵܓܼܵܗ̇ ܠܥܸܠܬܼܵܐ ܕܦܲܟܿܝܼܗܘܼܬܹܗ\nܘܲܦܢ̣ܵܐ ܕܲܢܦܝܼܣ ܦܝܵܣܵܐ ܕܲܡܠܸܐ ܕܲܓܵܠܘܼܬܼܵܐ ܀ :ܚܲܡܫܵܐ ܐܲܚܝܼ̈ܢ ܐܸܡ݂ܲܪ ܕܐܝܼܬܼ ܠܹܗ ܠܠܵܐ ܪܲܚܡܵܢܵܐ\nܘܲܡܚܵܘܸܐ ܗ̄ܘ̣ܵܐ ܕܝܲܨܝܼܦ ܣܲܓܼܝܼ ܕܪܸܚܡܲܬܼ ܐܲܚܵܘ̈ܗܝ ܀ :ܕܲܓܵܠܵܐܝܼܬܼ ܐܸܡ݂ܲܪ ܕܐܝܼܬܼ ܠܹܗ ܐܲܚܹ̈ܐ ܚܲܡܫܵܐ\nܒܲܕܼܠܵܐ ܩܢܸܐ ܗ̄ܘ̣ܵܐ ܢܝܼܫܵܐ ܕܬܼܵܒܲܥ ܪܸܚܡܲܬܼ ܐܲܚܹ̈ܐ ܀ :ܡܸܛܠ ܐܲܚܵܘ̈ܗܝ ܡܦܝܼܣ ܗ̄ܘ̣ܵܐ ܠܐܲܒܼܪܵܡ ܠܵܐ ܒܲܪ ܐܲܒܼܪܵܡ\nܕܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼܬܹ̈ܐ ܢܹܐܙܲܠ ܢܲܟܼܪܸܙ ܬܒܲܥܬܼܵܐ ܕܕܝܼܢܵܐ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܬܒܲܥܬܼܵܐ ܕܕܝܼܢܵܐ ܕܐܸܬܿܬܲܚܕܲܬܼ ܒܹܗ\nܘܐܵܠܨܵܐ ܕܢܹܐܙܲܠ ܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼܬܹ̈ܐ ܢܣܲܗܸܕܼ ܚܲܝܹ̈ܐ ܀ :ܣܵܗ̈ܕܹܿܐ ܒܵܥܹ̇ܝܢ ܠܵܐ ܝܵܕܲܘܿܥܹ̈ܐ ܕܗܵܠܹܝܢ ܕܲܬܼܢܵܢ\nܕܕܲܠܡܵܐ ܢܹܐܬܼܘܿܢ ܠܗܵܢ ܫܘܼܢܵܩܵܐ ܕܲܪܡܸܐ ܐ̄ܢܵܐ ܒܹܗ ܀ :ܐܵܪܵܐ ܚܲܪܡ̇ܐ ܐܸܡܲܬܼܝ ܘܐܲܝܵܟܵܐ ܗ̤ܘܲܝܬܼ ܪܲܚܡܵܢܵܐ\nܕܗܵܐ ܝܲܨܝܼܦ ܐܲܢ̄ܬܿ ܕܬܸܟܼܠܸܐ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܫܘܼܢܵܩܵܐ ܀ :ܐܵܪܵܐ ܒܬܲܪܥܵܟ ܫܕܹܐ ܗ̄ܘ̣ܵܐ ܘܲܒܼܣܸܐ ܚܲܕܼ ܡܸܣܟܹܿܢܵܐ\nܘܠܵܐ ܝܲܝܼܢ ܝܲܨܪܵܟ ܠܗܵܘ̇ ܡܘܼܟܵܟܼܵܐ ܕܲܪܡܸܐ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀ :ܐܸܡܲܬܼܝ ܒܝܼܫܵܐ ܚܵܘܝܼܬܿ ܚܘܼܒܵܟ ܨܹܝܕܼ ܕܡܥܵܩܝܼܢ\nܕܢܲܫܲܪ ܗܵܫܵܐ ܕܠܵܐ ܪܵܓܵܐ ܠܵܟ ܒܐܲܒܼܕܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܐ̄̇ܣܟܹܿܝܡ ܚܵܘܣܵܐ ܕܥܲܠ ܒܲܪܢܵܫܵܐ ܪܲܟܸܿܒܼ ܚܲܣܡ̇ܐ\nܘܐܲܦܝܼܣ ܘܲܒܼܥ̣ܵܐ ܘܲܗ̤ܘܲܝ̈ ܡܸܠܵܘ̈ܗܝ ܝܲܬܿܝܼܪ̈ܵܬܼܵܐ ܀ :ܡ̣ܢ ܝܲܬܿܝܼܪܘܼ ܗܘ̤ܵܐ ܕܘܼܟܵܒܼܵܐ ܕܦܘܼܪ̈ܣܹܐ ܕܐܵܘܠܸܕܼ\nܒܕܲܫܡܲܥ ܡܸܠܬܼܵܐ ܕܣܲܬܿܪܲܬ̤ ܪܵܘܡ̇ܐ ܕܡܸܠܹ̈ܐ ܕܲܒܼܢܵܐ ܀","english":"He mounted other pretexts against his mind,  \nAnd he did not know that the door was held shut against his pretexts.  \nThe cause of his brothers he made a pretext for his own wickedness,  \nAnd he sought a false peace that was full of deceit.  \nHe said, \"I have five brothers, O Merciless One,\"  \nAnd he showed that he was very anxious for the mercy of his brothers.  \nFalsely he said, \"I have five brothers,\"  \nWhile he stood firm in his evil intent to pursue the mercy of his brothers.  \nFor he was persuading his brothers, Abraham and the son of Abraham,  \nThat Isaac should rise from the dead and go proclaim the pursuit of the covenant.  \nIsaac did not know the pursuit of the covenant that was renewed in him,  \nAnd the necessity that Isaac should go from the dead and testify to life.  \nWitnesses do not know these things that are hidden,  \nLest they come to this abandonment that casts a curse upon him.  \nO wretched one, when and where were you merciful,  \nThat now you are anxious to prevent a man from abandonment?  \nO wretched one, you cast out and rejected a poor man at your door,  \nAnd your nature did not know that humiliation that you cast upon him.  \nWhen, O evil one, did you show your love toward the afflicted,  \nThat now you have allowed yourself no shame in the destruction of a man?  \nThe mask of compassion that he put on against humanity,  \nHe wore enmity, and he sought and desired, and his words were superfluous.  \nFrom the excess of the grief of the pretexts that he produced,  \nHe heard the word that concealed the height of the words of the father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪ̈ܣܹܐ","severity":"info","text":"The term ܦܘܼܪ̈ܣܹܐ (pursē) means 'pretexts' or 'excuses,' often with a negative connotation of specious reasoning. Here it frames the rich man's rhetorical strategy as deceptive.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham and the son of Abraham","severity":"info","text":"The phrase 'Abraham and the son of Abraham' alludes to the biblical figures Abraham and Isaac (Gen 22). Narsai reworks the binding of Isaac as a type of resurrection and covenant renewal.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Isaac rising from the dead","severity":"info","text":"Narsai draws on a Syriac exegetical tradition in which Isaac's near-sacrifice prefigures Christ's resurrection. The 'pursuit of the covenant' (ܬܒܲܥܬܼܵܐ ܕܕܝܼܢܵܐ) likely refers to the new covenant of the resurrection.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"The mask of compassion","severity":"info","text":"The image of a 'mask of compassion' (ܐ̄̇ܣܟܹܿܝܡ ܚܵܘܣܵܐ) introduces a dramatic shift: the rich man's feigned mercy is exposed as enmity. This rhetorical turn marks the climax of the passage.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Isaac did not know the pursuit of the covenant","severity":"caution","text":"The Syriac is ambiguous: ܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ could mean 'Isaac did not know' or 'Isaac did not experience.' The English draft opts for 'did not know,' but the sense of ignorance may be ironic, given Isaac's typological role.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the pursuit of the covenant' (ܬܒܲܥܬܼܵܐ ܕܕܝܼܢܵܐ) may refer either to the Mosaic covenant or to the new covenant of the resurrection; the text does not specify.","The identity of 'the father' (ܒܼܢܵܐ) in the final line is unclear: it could be Abraham, God, or a generic patriarch."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܡܸܠܬܼܵܐ ܕܓܼܘܼܢܚܵܐ ܘܕܸܦܣܵܩ ܣܲܒܼܪܵܐ ܫܡ݂ܲܥ ܒܲܪ ܐܲܒܼܪܡ\nܒܗܵܝ̇ ܕܐܸܡ݂ܲܪ ܠܹܗ ܕܐܝܼܬܼ ܗ̄ܘ̣ ܡܲܝ̈ܵܐ ܢܦܝܼܣܘܼܢ ܐܸܢܘܿܢ ܀ :ܐܝܼܬܼ ܠܲܡ ܬܲܡ̇ܢ ܡܘܼܫܹܐ ܪܲܒܵܐ ܘܲܟܼܢܵܘܵܬܹ̈ܗ\nܢܲܠܦܘܼܢ ܐܸܢܘܿܢ ܕܡ̇ܢܵܐ ܚܵܫܲ̇ܚ ܬܲܡ̇ܢ ܘܲܬܼܢܵܢ ܀ :ܣܵܦܹ̇ܩ ܡܘܼܫܹܐ ܘܡܸܠܲܬܼ ܚܲܒܼܪ̈ܵܘܗܝ ܠܝܘܼܠܦܵܢ ܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܥܝܵܐ ܕܐ̄ܢܵܫ ܡ̣ܢ ܡܝܼ̈ܬܹܗ ܢܸܦܠܸܐ ܠܚܲܝܹ̈ܐ ܀ :ܠܵܐ ܡܨܹܝܢ ܡܝܼ̈ܬܹܐ ܬܦܝܼܣܘܼܢ ܚܲܝܹ̈ܐ ܐܲܝܟ ܕܲܠܚܲܝܹ̈ܐ\nܘܠܵܐ ܬܘܼܒܼ ܚܲܝܹ̈ܐ ܢܨܘܼܬܼܘܼܢ ܫܸܡܥܵܐ ܡ̣ܢ ܠܵܐ ܚܲܝܹ̈ܐ ܀ :ܣܝܵܓܼܵܐ ܪܲܒܵܐ ܣܝܼܓܼ ܒܐܲܦܲܝ̈ܗܘܿܢ ܕܐܲܝܠܹܝܢ ܕܲܥܢܲܕܼܘ\nܘܠܵܐ ܐ̄ܢܵܫ ܡܸܢܗܘܿܢ ܡܨܼܐ ܬܵܪܲܥ ܠܵܗ̇ ܠܚܲܣܝܼܢܘܼܬܹܗ ܀ :ܚܲܣܝܼܢ ܫܘܼܪܵܐ ܕܲܒܼܢ̣ܵܐ ܡ̇ܘܬܵܐ ܒܐܲܦܲܝ̈ ܡܝܼܬܹ̈ܐ\nܘܡ̇ܢ ܠܵܐܹ̇ܐ ܐܲܢ̄ܬܿ ܒܡܸܕܹܿܡ ܕܲܥܣܸܩ ܦܝܵܣܵܐ ܕܲܥܠܵܘܗܝ ܀ :ܦܣܵܝܵܐ ܕܠܵܐ ܦܝܵܣ ܗܘ̤ܵܬܼ ܒܵܥܘܼܬܹܗ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ\nܘܲܓܼܡܲܪ ܡܸܠܵܘ̈ܗܝ ܘܠܵܐ ܓܼܡܲܪܘ ܢܸܓܼ̈ܕܹܿܐ ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ ܀ :ܕܝܼܢܵܐ ܥܦܝܼܦܵܐ ܐܸܬܿܬܵܘܣܲܦ ܠܹܗ ܒܫܘܼܠܵܡ ܡܸܠܵܘ̈ܗܝ\nܘܲܫܬܸ̣ܩ ܒܲܫܝܘܿܠ ܐܲܝܟܵܐ ܕܡܲܡܠܸܟ ܫܸܠܝܵܐ ܘܫܸܬܼܩܵܐ ܀ :ܗܵܫܵܐ ܕܲܫܠܝܼ ܩܵܠ ܥܲܬܿܝܼܪܵܐ ܘܲܦܝܵܣ ܡܸܠܵܘ̈ܗܝ\nܬܵܘ ܢܸܬܼܩܲܪܲܒܼ ܨܹܝܕܼ ܣܘܼܟܵܠܵܐ ܕܲܟܼܣܸܐ ܒܫܲܪܒܹܿܗ ܀ :ܣܘܼܟܵܠ ܡܸܠܹ̈ܐ ܟܣܸܐ ܒܲܒܼܥܵܬܼܵܐ ܕܡܸܠܹ̈ܐ ܕܲܥܠܵܘܗܝ\nܘܐܸܠܵܐ ܒܡܸܠܹ̈ܐ ܠܵܐ ܡܸܬܓܲܠܝܵܐ ܬܲܚܦܝܼܬܼ ܡܸܠܹ̈ܐ ܀ :ܡܸܠܹ̈ܐ ܦܪ̈ܝܼܣܵܢ ܥܲܠ ܬܲܫܥܝܼܬܹܗ ܕܡܲܣܓܸܿܐ ܡܸܠܹ̈ܐ\nܢܵܘܫܸܛ ܡܸܠܹ̈ܐ ܘܲܢܪܝܼܡ ܢܲܚܬܵܐ ܕܒܲܐܦܲܝ̈ ܡܸܠܹ̈ܐ ܀ :ܡܸܠܵܘ̈ܗܝ ܫܲܚ̈ܩܵܢܝ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܬܲܫܥܝܼܬܼ ܡܸܠܵܘ̈ܗܝ\nܕܐܸܕܲܥ ܘܐܵܘܕܲܥ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܪܘܼܟܵܒܼ ܡܸܠܵܘ̈ܗܝ ܀","english":"The word of the rich man and the poor man, Bar Abram heard hope, In that which was said to him that there is water, he sought peace. There is for us the great Moses and his laws, He taught peace that is fitting for the law and the covenant. Moses and his companions suffice for the teaching of life, And it is not necessary that he live from his death, a wonder for life. The dead cannot seek life like the living, Nor again can the living hear the name from the non-living. A great boundary was set before those who have passed away, And none of them can open the door of his righteousness. The righteous wall of the covenant death set before the dead, And it is not possible for you to come in anything that has closed the peace that is upon him. A peace that is not peace was his request, that rich man, And he finished his words, but the threads of the covenant of his judgment did not finish. A sealed judgment was added to him at the end of his words, And he was silent in Sheol, where silence and quiet reign. Now that the voice of the rich man is silent and his words are at peace, Come, let us approach the meaning that is hidden in his story. The meaning of the words is hidden in the request of the words that are upon him, And otherwise, the hiddenness of the words is not revealed by words. Words are spread over the history of him who multiplies words, He extends words and raises the veil before the words. His words are lofty from the beginning of the history of his words, So that he may know and make known what is the cause of the composition of his words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܐܲܒܼܪܡ","severity":"info","text":"Bar Abram is a proper name, likely a figure in the homily's narrative or a symbolic name for the rich man. The Syriac means 'son of Abram,' possibly evoking Abrahamic typology.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܪܲܒܵܐ ܘܲܟܼܢܵܘܵܬܹ̈ܗ","severity":"info","text":"The reference to 'the great Moses and his laws' alludes to the Torah and Mosaic covenant, foundational in Syriac Christian exegesis for moral and legal teaching.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol in Syriac tradition denotes the underworld or realm of the dead, often synonymous with hell in homiletic contexts. Narsai uses it to emphasize the rich man's final silence and damnation.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܢܸܬܼܩܲܪܲܒܼ ܨܹܝܕܼ ܣܘܼܟܵܠܵܐ","severity":"info","text":"This line marks a structural shift from the rich man's failed pleas to an invitation to uncover the hidden meaning of the story, typical of Narsai's homiletic method.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝܼ̈ܬܹܐ ܬܦܝܼܣܘܼܢ ܚܲܝܹ̈ܐ","severity":"info","text":"The contrast between the dead and the living echoes themes in Ephrem's hymns and Narsai's own memre, where the dead cannot negotiate with life, reinforcing the finality of judgment.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܣܵܝܵܐ ܕܠܵܐ ܦܝܵܣ","severity":"caution","text":"The phrase 'a peace that is not peace' is paradoxical; the Syriac may involve wordplay on ܦܝܵܣܐ (peace/reconciliation) and ܦܣܵܝܵܐ (end/cessation), suggesting the rich man's request is inherently contradictory.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Bar Abram is unclear; it may be a proper name or a symbolic patronymic.","The phrase 'water' (ܡܲܝ̈ܵܐ) in line 1 could refer to baptismal or purifying water, but the context is ambiguous."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܥܸܠܬܹܗ ܗܵܕܲܐ ܗ̄ܝܼ ܕܝܘܼܠܦܵܢ ܐ̄ܢܵܫܵܐ ܟܣܸܐ ܒܵܗ̇ ܒܥܸܠܬܹܗ\nܘܠܵܐ ܡܸܬܼܒܲܥܝܵܐ ܥܸܠܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ ܕܬܼܵܘܕܲܥ ܥܸܠܬܹܗ ܀ :ܠܝܘܼܠܦܵܢ ܐ̄ܢܵܫܵܐ ܟܬܼܝܼܒܼ ܦܘܼܢܵܒܹܗ ܐܵܦ ܫܘܼܢܵܩܹܗ\nܕܢܹܐܠܦܘܼܢ ܐ̄ܢܵܫܵܐ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܕܲܬܼܪܹܝܢ ܥܵܠܡܹ̈ܐ ܀ :ܥܵܠܡܵܐ ܘܥܵܠܡܵܐ ܚܵܘܝܲܢܝ ܡܲܬܼܠܵܐ ܕܲܬܪܹܝܢ ܐ̄ܢܵܫܵܐ\nܚܲܕܼ ܥܲܬܿܝܼܪܵܐ ܘܚܲܕܼ ܡܸܣܟܹܿܢܵܐ ܫܪܵܪܵܐ ܘܛܘܩܣܵܐ ܀ :ܫܪܵܪܵܐ ܘܛܘܼܩܣܵܐ ܕܲܬܼܪܹܝܢ ܥܵܠܡܹ̈ܐ ܟܣܸܐ ܒܲܬܼܪ̈ܲܝܗܘܿܢ\nܘܲܨܥܝܼܪ݁ܵܬܼܵܐ ܘܲܫܒܼܝܼ̈ܚܵܢܬܼܵܐ ܕܗܵܢܵܐ ܥܵܠܡܵܐ ܀ :ܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ ܡܲܟܼܪܸܙ ܙܲܒܼܢܹܗ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ\nܘܥܵܠܡܵܐܠܐ ܕܲܥܬܼܝܼܕܼ ܡܚܵܘܸܐ ܥܲܡܠܹܗ ܕܗܵܘ̇ ܡܸܣܟܹܿܢܵܐ ܀ :ܒܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܲܒܼܗܵܢ ܥܵܠܡܵܐ ܡܬܼܝܼܠ ܗ̄ܘ̣ ܥܵܠܡܵܐ\nܘܥܘܼܬܼܪܹܗ ܕܗܵܢܵܐ ܒܡܸܣܟܹܿܢܘܼܬܹܗ ܕܗܵܘ̇ ܕܲܠܥܵܠܲܡ ܀ :ܕܡܸܣܟܹܿܝܢ ܗܵܪܟܵܐ ܕܠܵܐ ܩܘܼܛܵܥܵܐ ܠܗܲܠ ܥܲܬܿܝܼܪܵܐ ܗ̄ܘ̣\nܘܕܲܩܢܸܐ ܥܘܼܬܼܪܵܐ ܘܪܵܡ̇ܐ ܪܘܼܚܹܗ ܠܗܲܠ ܡܸܣܟܹܿܢܵܐ ܗ̄ܘ̣ ܀ :ܕܡ̇ܘܒܸܿܕܼ ܢܲܦܫܹܗ ܐܲܝܟ ܡ̇ܐ ܕܲܟܼܬܼܝܼܒܼ ܫܟܼܝܼܚ ܗ̄ܘ̣ ܬܲܡ̇ܢ\nܘܲܕܡܸܫܟܲܚ ܠܵܗ̇ ܒܗܵܢ ܬܘܼܩܵܢܵܐ ܒܗܵܘ̇ ܕܐܲܒܿܝܼܕܼܵܐ ܗ̄ܘ̣ ܀ :ܫܟܼܵܚܬܵܐ ܪܲܒܿܬܼܵܐ ܩܢܸܐ ܗ̄ܘ̣ܵܐ ܒܐܲܪܥܵܐ ܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ\nܘܲܒܼܝܘܿܡ ܡ̇ܘܬܹܿܗ ܛܠܸ݂ܩ ܛܵܒܼܵܬܼܵܐ ܘܝܼܪܸܬܼ ܘܵܝܵܐ ܀ :ܚܲܣܝܼܪ ܡ̣ܢ ܟܠ ܡܸܫܬܿܡܲܗ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܠܵܥܵܙܪ\nܘܲܒܼܗܵܘ̇ ܥܵܠܡܵܐ ܩܢܸܐ ܛܵܝܒܼܵܬܼܵܐ ܕܠܵܐ ܡܸܫܬܲܪ̈ܝܵܢ ܀܆\n:ܛܘܼܒܹ̈ܐ ܕܠܵܐ ܚܒܼܵܠ ܛܲܝܸܒܼ ܩܘܼܕܼܡ̇ܘܗܝ ܚܒܼܵܠܵܐ ܕܦܲܓܼܪܹܗ\nܘܥܘܼܬܼܪܵܐ ܕܠܵܟ ܣܵܟ ܢܒ݂ܲܥ ܡ̣ܢ ܥܘܼܡܩܵܐ ܕܡܸܣܟܹܿܢܘܼܬܹܗ ܀","english":"The cause of this is that the teaching of man is hidden in its cause,\nAnd no other cause is needed to know its cause. For the teaching of man, its answer and its departure are written,\nThat man might learn to keep the order of the two worlds. The world and the world show me the parable of the two men,\nOne rich and one poor, truth and order. The truth and order of the two worlds are hidden in the two of them,\nAnd the small things and the glorious things of this world. The world of time proclaims the time of that rich man,\nAnd the future world shows the labor of that poor man. In the poverty in which this world is depicted, that world is,\nAnd the wealth of this one in the poverty of that one which is eternal. That the poor here without end are for the rich one,\nAnd that the rich man who lifts up his spirit is for the poor one. That he who destroys himself as it is written is found to be covetous,\nAnd that which is found in this sign is in that which is lost. The great finding stood in the earth, that rich man,\nAnd on the day of his death, good things perished and woe inherited. Lacking from all, that Lazarus was astonished,\nAnd in that world, good things stood that are not to be dissolved.\nBlessings that do not perish prepare before him the destruction of his body,\nAnd wealth that does not end, seek from the depth of his poverty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܸܠܬܹܗ ܗܵܕܲܐ ܗ̄ܝܼ ܕܝܘܼܠܦܵܢ ܐ̄ܢܵܫܵܐ ܟܣܸܐ ܒܵܗ̇ ܒܥܸܠܬܹܗ","severity":"info","text":"The opening lines assert that the teaching about humanity is self-contained, requiring no external cause to explain its origin. This reflects Narsai's homiletic method of grounding moral instruction in the parable itself.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܩܣܵܐ","severity":"info","text":"The term ܛܘܩܣܵܐ (ṭuqṣā) means 'order' or 'arrangement', here paired with ܫܪܵܪܵܐ (truth) to describe the cosmic structure of the two worlds. It is a key concept in Syriac exegesis for the divinely ordained pattern of existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܥܵܠܡܵܐ ܘܥܵܠܡܵܐ","severity":"info","text":"The repeated phrase 'the world and the world' contrasts the temporal world (ܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ) with the future world (ܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ). This dualistic framework is central to Narsai's eschatological teaching, drawing on earlier Syriac tradition.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̇ܘܒܸܿܕܼ ܢܲܦܫܹܗ ܐܲܝܟ ܡ̇ܐ ܕܲܟܼܬܼܝܼܒܼ","severity":"info","text":"The phrase 'as it is written' likely alludes to the parable of the rich man and Lazarus (Luke 16:19–31), where the rich man's self-destruction through covetousness is implied. Narsai interprets this as a warning against attachment to temporal wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܲܒܼܗܵܢ ܥܵܠܡܵܐ ܡܬܼܝܼܠ ܗ̄ܘ̣ ܥܵܠܡܵܐ","severity":"info","text":"This chiastic statement inverts the relationship between the two worlds: the poverty of this world depicts the future world, and the wealth of this world is mirrored in the poverty of the eternal world. This structural reversal reinforces the moral lesson.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܠܵܥܵܙܪ","severity":"info","text":"Lazarus (ܠܵܥܵܙܪ) is named explicitly, linking the homily to the Gospel parable. In Syriac tradition, Lazarus is often a type of the righteous poor who inherits eternal blessings, as seen in Ephrem and later liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the great finding stood in the earth' (ܫܟܼܵܚܬܵܐ ܪܲܒܿܬܼܵܐ ܩܢܸܐ ܗ̄ܘ̣ܵܐ ܒܐܲܪܥܵܐ) is ambiguous: it may refer to the rich man's earthly possessions or to a spiritual discovery. The reading taken follows the contrast with the rich man's loss at death.","The term ܛܵܝܒܼܵܬܼܵܐ (good things) in the final lines could refer to material goods or spiritual blessings; the context of the future world suggests the latter."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܘܵܝܵܐ ܥܦܝܼܦܵܐ ܥܲܦ̣ܘ ܠܹܗ ܨܸܒܼܬܵܘ̈ܗܝ ܠܲܠܒܼܘܼܫ ܒܘܼܨܵܐ\nܕܡ̣ܢ ܦܘܼܢܵܩܵܘ̈ܗܝ ܩܢ̣ܵܐ ܦܘܼܢܵܩܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܕܲܠܩܘܼܒܼܠܵܐܝܼܬܼ ܓܕܲܫ̣ܘ ܣܘܼܥܪ̈ܵܢܹܐ ܠܲܝܬܼܪܹܝܢ ܐ̄ܢܵܫܵܐ\nܘܛܵܟ ܠܵܘ ܠܲܬܼܪܹܝܢ ܐܸܠܵܐ ܠܟܼܠܢܵܫ ܕܕܼܵܡܹ̇ܐ ܠܗܵܠܹܝܢ ܀ :ܗܵܠܹܝܢ ܓܵܕܼ̈ܫܵܢ ܠܩܲܢ̈ܝܲܝ ܥܘܼܬܼܪܵܐ ܘܡܸܣܟܹܿܢܘܼܬܼܵܐ\nܘܲܥܦܝܼܦܵܐܝܼܬܼ ܡܩܲܒܿܠܝܼܢ ܐܲܓܼܪܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܕܥܲܬܿܝܼܪ ܘܲܚܪܸܡ ܥܦܝܼܦ ܫܘܼܢܵܩܹܗ ܐܲܝܟ ܥܲܬܿܝܼܪܵܐ\nܘܕܲܨܪܝܼܟ ܘܲܥܡܝܼܠ ܫܦܝܼܥ ܒܘܼܣܵܡܹܗ ܐܲܝܟ ܡܸܣܟܹܿܢܵܐ ܀ :ܠܡܸܣܟܹܿܢܘܼܬܼܵܐ ܡܠܲܒܸܿܒ ܫܲܪܒܹܿܗ ܕܗܵܘܚ ܡܸܣܟܹܿܢܵܐ\nܘܪܲܒܿܘܼܬܼ ܥܘܼܬܼܪܵܐ ܡܩܲܦܲ ܕܝܼܢܹܗ ܕܗܵܘ̇ ܥܲܬܿܝܼܪܵܐ ܀ :ܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܲܫ̣ܡܲܥ ܚܲܡ̇ܐ ܡ̣ܢ ܐܲܒܼܪܵܗܵܡ\nܠܵܗ̇ ܗ̄ܘ̣ ܫܵܡ̇ܥܝܼܢ ܩܲܢ̈ܝܲܝ ܥܘܼܬܼܪܵܐ ܕܚܲܪܡܝܼܢ ܗܵܟܲܢ ܀ :ܒܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܕܢܵܚ̣ ܠܵܥܵܙܵܪ ܡ̣ܢ ܛܘܼܪ̈ܵܦܵܘܗܝ\nܒܹܗ ܡܬܿܬܿܢܝܼܚܝܼܢ ܛܥܝܼܢܲܝ̈ ܝܘܼܩܪܵܐ ܕܲܥܡܝܼ̈ܠܠܵܬܼܵܐ ܀ :ܠܥܲܡܠܹ̈ܐ ܠܐܲܝܵܐ ܐܲܢܝܼܚ ܡ̇ܪܲܢ ܒܝܲܕܼ ܠܵܥܵܙܵܪ\nܘܲܠܚܲܪܡܘܼܬܼܵܐ ܕܠ̣ܵܐ ܡ̣ܢ ܪܲܗܛܵܗ̇ ܒܫܸܡ ܥܲܬܿܝܼܪܵܐ ܀ :ܠܥܘܼܬܼܪܵܐ ܦܲܪܣܝܼ ܡ̇ܐ ܕܠܵܘ̇ܝܵܐ ܠܹܗ ܚܲܪܡ̇ܢܘܼܬܼܵܐ\nܘܠܲܨܪܝܼܟܼܘܼܬܼܵܐ ܕܠܵܐ ܩܘܼܛܵܥܵܐ ܓܕܲܠ ܩܘܼܠܵܣܹ̈ܐ ܀ :ܚܲܪܡ̇ܢܘܼܬܼܵܐ ܗ̄ܝܼ ܕܦܵܫܲܬ̤ ܒܲܫܝܘܿܠ ܒܫܘܼܢܵܩ ܢܘܼܪܵܐ\nܘܡܸܣܟܹܿܢܘܼܬܼܵܐ ܗ̄ܝܼ ܕܣܸܠܩܲܬ̤ ܢܵܚܲܬ̤ ܒܥܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܀ :ܡܢܝܼܚ ܡܸܣܟܹܿܢܹ̈ܐ ܗܘܵܐ ܐܲܒܼܪܵܗܵܡ ܒܟܼܠ ܟܲܪ ܕܲܗܘ̤ܵܐ\nܘܚܲܝܘܼܣܬܼܵܢܵܐ ܘܲܡܠܸܐ ܪ̈ܲܚܡܹܐ ܥܲܠ ܣܵܪ̈ܘܿܚܹܐ ܀ :ܒܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ ܐܲܢܝܼܚ ܐ̄ܢܵܫܵܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܲܒܼܗܵܘ̇ ܕܲܠܥܸܠ ܠܟܼܠ ܕܲܡܥܵܩܝܼܢ ܒܝܲܕܼ ܠܵܥܵܙܵܪ ܀","english":"Woe, the oppressor has shut up his desires in the garment of poverty, So that from his riches he might prepare a garment for the flame. In opposition, the deeds of the two men occurred, And not for the two alone, but for everyone who resembles them. These events pertain to the boundaries of wealth and poverty, And they receive fittingly the reward of their deeds. For the rich man and the outcast, his departure is sealed like a rich man, And the needy and afflicted, his comfort is abundant like a poor man. To poverty, the lineage of that poor man is adorned, And the abundance of wealth, the likeness of that rich man is diminished. That echo which Abraham's voice hears, The boundaries of wealth that are cursed hear it thus. By the peace of the path that went to Lazarus from his torments, The burdens of afflictions are revealed in it. To the labors of which one did the Lord give rest through Lazarus, And to the curse that is not from its course in the name of the rich man. To wealth, he spreads what is not fitting for it: curse, And to neediness, without end, he weaves praises. Curse is what spreads in Sheol in a great departure, And poverty is what ascended and descended in the depth of Abram. Abraham was a rest for the poor in every trial that occurred, And full of mercy and compassion for the needy. In the dwelling of the earth, he gave rest to man and to the spiritual ones, And in those above, to all who are oppressed through Lazarus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܦܝܼܦܵܐ","severity":"info","text":"The Syriac term ʿpypʾ (ʿappīpā) means 'oppressor' or 'violent one', derived from the root ʿ-P-P ('to press, oppress'). It is used here to characterize the rich man's moral state, not merely his social position.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܥܵܙܵܪ","severity":"info","text":"Lazarus (Lāʿāzār) is the poor man from the Lucan parable (Luke 16:19–31). Narsai consistently uses the name to evoke the biblical narrative, though the homily expands the typology beyond the Gospel account.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Abraham (ʾAbrāhām) appears as a figure of mercy and rest for the poor, reflecting a common exegetical tradition in Syriac literature that identifies Abraham's bosom as the abode of the blessed, distinct from Sheol.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the fates of the rich man and Lazarus through parallel clauses: the rich man's 'departure is sealed' (šwṭqh ʾyk ʿtyrʾ) while the poor man's 'comfort is abundant' (bwsmh ʾyk msknʾ). The antithesis reinforces the homily's moral lesson.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's homily on the Rich Man and Lazarus was part of the East Syriac liturgical tradition, often read during Lent. The emphasis on wealth as a curse and poverty as blessed reflects ascetical ideals prevalent in Syriac monastic circles.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the echo which Abraham's voice hears' (hāy bart qālā d-šmaʿ ḥamā men ʾAbrāhām) is ambiguous: it may refer to a divine voice or to the echo of Abraham's own words. The reading taken is that Abraham hears the cry of the poor.","The clause 'to the curse that is not from its course in the name of the rich man' (wlḥrmwtʾ d-lʾ mn rhṭh bšm ʿtyrʾ) is syntactically difficult; it likely means the rich man's curse is not inherent to his wealth but to his misuse of it."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":":ܒܲܣܕܼܘܿܡ ܐܲܦܝܼܣ ܕܐܸܢ ܐܝܼܬܼ ܟܹܐܢܹ̈ܐ ܢܦܘܼܫ ܠܘܼܚܵܡܵܐ\nܘܲܠܥܲܬܼܝܼܪܵܐ ܠܵܐ ܡܨܸܐ ܚܵܐܹ̇ܢ ܠܐܲܠܝܼܨܘܼܬܹܗ ܀ :ܠܵܐ ܠܲܡ ܡܲܨܝܵܐ ܕܢܸܥܒܲܪ ܨܹܐܕܲܝܟ ܥܢ̣ܵܝܗܝ ܠܐܲܠܝܼܨܵܐ\nܘܗܵܕܹܐ ܕܪ̈ܲܚܡܹܐ ܗ̄ܝܼ ܘܠܵܘ ܕܲܬܼܒܲܥܬܼܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܬܒܲܥܬܼܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܬܲܒܼܥܹܗ ܠܚܲܪܡ̇ܐ\nܐܸܠܵܐ ܕܝܼܢܵܐ ܡܠܸܐ ܟܹܐܢܘܼܬܼܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܠܵܘ ܒܘܼܣܵܡܵܐ ܕܡܲܣܲܒܼ ܒܐܲܦܹ̈ܿܐ ܝ̄ܪܸܬܼ ܡܸܣܟܹܿܢܵܐ\nܐܸܠܵܐ ܐܲܓܼܪܵܐ ܕܫܵܘܹ̇ܐ ܠܥܲܡܠܹ̈ܐ ܕܟܲܫܝܼܪܘܼܬܹܗ ܀ :ܫܵܘܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܠܗܵܠܹܝܢ ܕܲܓܼܕܲܫ ܬܪܹܝܢ ܕܲܟܼܬܼܝܼܒܼܝܼܢ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܕܢܸܒܼܚܘܿܪ ܕܝܼܢܵܐ ܐܲܝܟ ܕܲܝܵܢܗܘܿܢ ܀ :ܟܹܐܝܢ ܗ̄ܘ̣ ܕܝܼܢܵܐ ܕܕܼܵܢ ܠܲܬܼܪ̈ܲܝܗܘܿܢ ܒܲܬܼܪܹܝܢ ܕܝܼܢܹ̈ܐ\nܠܚܲܕܼ ܫܘܼܢܵܩܵܐ ܘܲܠܚܲܕܼ ܛܘܼܒܼܵܐ ܕܥܲܡ ܐܲܒܼܪܵܗܵܡ ܀ :ܨܹܝܕܼ ܐܲܒܼܵܪܵܗܵܡ ܙܲܡܸܢ ܘܲܩ̣ܪܵܐ ܠܟܼܠ ܕܐܲܠܝܼܨܝܼܢ\nܘܥܲܡ ܥܲܬܿܝܼܪܵܐ ܫܕܼܵܐ ܒܫܘܼܢܵܩܵܐ ܠܟܼܠ ܕܲܡܢܵܚܝܼܢ ܀ :ܠܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ ܬܲܚܸܡ ܘܲܓܼܠ̣ܵܐ ܒܗܵܘ̇ ܕܲܡܢܵܚ ܗ̄ܘ̣ܵܐ\nܘܚܘܼܡܣܵܢ ܢܲܦܫܵܐ ܐܲܩܢܝܼ ܠܟܼܠܢܵܫ ܒܗܵܘ̇ ܕܲܡܥܵܩ ܗ̄ܘ̣ܵܐ ܀ :ܡܥܵܩܹ̈ܐ ܠܲܒܸܿܒܼ ܒܫܸܡ ܠܵܥܵܙܵܪ ܕܲܡܛܲܪܲܦ ܗ̄ܘ̣ܵܐ\nܘܡܸܬܼܦܲܢܩܵܢܹ̈ܐ ܪܫܵܡ ܒܲܬܼܒܲܥܬܼܵܐ ܕܡܸܬܼܦܲܢܩܵܢܵܐ ܀ :ܠܝܘܼܬܼܪܲܢ ܐ̄ܢܵܫܵܐ ܗ̤ܘܲܝ̈ ܟܠ ܕܲܗ̤ܘܲܝ̈ ܡ̣ܢ ܗܵܘ̇ ܕܲܗ̤ܘܲܝ̈\nܘܚܲܟܿܝܼܡܵܐܝܼܬܼ ܪܲܟܸܿܒܼ ܐܸܢܹܝܢ ܐܲܝܟ ܕܲܒܼܓܲܙܵܐ ܀ :ܣܲܬܲܪ ܐܸܢܹܝܢ ܠܲܣܬܼܝܼܪ̈ܵܬܹܗ ܗܵܠܹܝܢ ܕܲܗ̤ܘܲܝ̈\nܘܐܲܠܸܦ ܐ̄ܢܵܫܵܐ ܕܢܸܒܼܥܘܿܢ ܐܸܢܹܝܢ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܢܘܼܪܵܐ ܕܚܘܼܒܹܿܗ ܐܲܪܡܝܼ ܒܐ̄ܢܵܫܵܐ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܕܲܢܚܵܘܘܿܢܵܝܗܝ ܠܕܸܠܩܵܐ ܕܢܘܼܗܪܹܗ ܀","english":"In Sodom, the faces of the poor were turned away, and the rich man could not find a way to his oppression. Not because he was unable to pass through your midst, his oppression being great, but this is of mercy and not of a pursuit without loss. It was not a pursuit without loss that pursued the poor man, but a judgment full of sorrow and faith. Not a delight of receiving did the poor man inherit in his countenance, but a reward worthy of the labors of his virtue. For the two judgments were equal to those that the two who are written touched, and no one knows which judgment is chosen for them as their judge. The judge who judged the two of them in two judgments, one to the street and one to the blessedness that is with Abraham. Towards Abraham he sang and called all who are oppressed, and with the rich man he cast into the street all who are in need. He limited the life of the oppressor and revealed in that which was in need, and he fixed the loss of the soul for everyone in that which was oppressed. The oppressed ones he brought to the heart in the name of Lazarus who was afflicted, and the encounters he marked in the pursuit of the encounter. For the sake of the excess of humanity, all that were were from that which were, and wisely he mounted them as in a treasure. He concealed them in the secrets of these that were, and taught humanity that to ask of them is a debt. The mountain of his love he cast upon humanity, the lover of humanity, and showed them that their vision is for the flame of his light.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The Syriac term dīnā (ܕܝܼܢܵܐ) means 'judgment' or 'verdict'. Narsai uses it to frame the parable as a legal or moral adjudication of the rich and poor.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܥܵܙܵܪ","severity":"info","text":"The name Lazarus (ܠܥܵܙܵܪ) directly echoes the Gospel parable of the Rich Man and Lazarus (Luke 16:19–31). Narsai identifies the oppressed with Lazarus, the poor man at the gate.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܬܲܪ ܐܸܢܹܝܢ ܠܲܣܬܼܝܼܪ̈ܵܬܹܗ","severity":"info","text":"The phrase 'he concealed them in the secrets' reflects the Syriac exegetical tradition of typological or hidden meanings (rāzē), common in Narsai’s homilies, where scriptural events carry deeper spiritual significance.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܕܝܼܢܹ̈ܐ","severity":"info","text":"Narsai structures the passage around a double judgment (trein dīnē): one leads to the street (shūqā), the other to blessedness with Abraham. This binary outcome mirrors the parable’s contrast between damnation and salvation.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܚܲܕܼ ܫܘܼܢܵܩܵܐ ܘܲܠܚܲܕܼ ܛܘܼܒܼܵܐ ܕܥܲܡ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The pairing of 'street' and 'blessedness with Abraham' parallels the Syriac tradition of associating Abraham’s bosom with paradise, a common motif in Narsai’s eschatological imagery.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܣܕܼܘܿܡ ܐܲܦܝܼܣ","severity":"caution","text":"The opening phrase 'In Sodom, the faces' is textually uncertain; the Syriac may be corrupt or elliptical. The reading 'Sodom' is retained, but its connection to the parable is unclear and may reflect a scribal error or a lost allusion.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'In Sodom' (ܒܲܣܕܼܘܿܡ) is ambiguous: it may be a textual corruption or a deliberate reference to a place of moral decay, but its relevance to the parable is not explicit.","The identity of 'the judge' (ܕܝܼܢܵܐ) is not specified; it may refer to God, Christ, or the narrative voice of the parable."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܐܘܼܡ̇ܢܵܐܝܼܬܼ ܐܸܨܛܲܢܲܥ ܗ̄ܘ̣ܵܐ ܠܚܹܝܠ ܝܘܼܠܦܵܢܹܗ\nܕܢܸܗܘܸܐ ܡܣܲܬܲܬܼ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܕܠܵܐ ܙܘܼܥܙܵܥܵܐ ܀ :ܒܢܲܦܫܵܐ ܢܲܨܒܹܿܗ ܐܲܝܟ ܫܸܬܼܠܬܼܵܐ ܒܥܘܼܡܩܵܐ ܕܐܲܪܥܵܐ\nܘܪܲܣ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܒܲܕܼܡܘܼܬܼ ܛܲܠܵܐ ܥܲܠ ܙܲܪ̈ܥܘܿܢܹܐ ܀ :ܐܸܣܟܹܿܝܡ ܦܵܠܵܚܵܐ ܠܒܸ݂ܫ ܒܲܬܼܒܲܥܬܼܵܐ ܕܨܹܝܕܼ ܣܵܪ̈ܘܿܚܹܐ\nܘܘܲܣܝܼ ܡܸܢܗܘܿܢ ܙܢܲܝ̈ ܒܝܼ̈ܫܵܬܼܵܐ ܐܲܝܟ ܫܵܒܼܘܿܩܹ̈ܐ ܀ :ܣܲܪ̈ܥܸܦܝܵܬܼܵܐ ܕܲܙܢܲܝ̈ ܥܵܘ̣ܠܵܐ ܛܥܲܢܘ̣ ܥܵܘܠܹ̈ܐ\nܘܲܦܣ݂ܲܩ ܐܸܢܹܝܢ ܐܲܝܟ ܣܵܘ̈ܟܵܬܼܵܐ ܡ̣ܢ ܐܝܼܠܵܢܹ̈ܐ ܀ :ܐܲܝܟ ܕܲܠܝܲܥܪܵܐ ܥܲܕܹܿܗ ܠܝܲܥܪܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ\nܕܠܵܐ ܢܸܬܼܚܲܒܲܠ ܙܲܪܥܵܐ ܛܵܒܼܵܐ ܕܐܲܪܡܝܼ ܒܐ̄ܢܵܫܵܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܐܵܣܝܵܐ ܥܲܠ̣ ܨܹܐܕܲܝܗܘܿܢ ܕܲܡ̈ܡܲܚܲܝܵܐ\nܘܟܼܠܚܲܕܼ ܡܸܢܗܘܿܢ ܣܵܡ̣ ܠܹܗ ܣܲܡܵܐ ܕܥܵܗܹ̇ܢ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܠܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܵܐ ܓܲܙܪܹܗ ܒܦܲܪܙܠܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܵܐ\nܘܠܲܡܚܝܼܠܘܼܬܼܵܐ ܫܲܪܪܵܗ̇ ܒܣܲܒܼܪܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܠܚܲܪܡ̇ܢܘܼܬܼܵܐ ܣܵܡ̣ ܠܵܗ̇ ܟܘܵܝܵܐ ܕܫܸܡ ܓܹܗܲܢܵܐ\nܘܠܲܡܪ̈ܲܚܡܵܢܹܐ ܚܲܕܲܝܼ ܒܲܫܡܵܐ ܕܠܲܡܦܹܝܕܲܝ̈ܗܘܿܢ ܀ :ܠܟܲܫܝܼܪܘܼܬܼܵܐ ܠܲܒܿܒܼܵܗ̇ ܒܐܲܓܼܪܵܐ ܕܲܥܦܝܼܦ ܛܘܼܒܹܗ\nܘܠܲܚܒܸܢܵܢܹ̈ܐ ܚܲܣܸܕܼ ܐܸܢܘܿܢ ܒܚܲܕܼ ܕܐܸܬܼܚܲܣܲܕܼ ܀ :ܠܟܼܠ ܥܲܡ ܟܠܵܐ ܐܲܩܢܝܼ ܛܲܥܡܵܐ ܕܫܲܦܝܝܼܪ̈ܵܬܼܵܐ\nܘܐܲܝܟ ܕܲܒܼܡܸܠܚܵܐ ܡܲܕܸܿܟ ܐܸܢܘܿܢ ܒܚܲܠܝܘܼܬܼ ܡܸܠܵܘ̈ܗܝ ܀ :ܚܲܠܝܘܼܬܼ ܡܸܠܵܘ̈ܗܝ ܐܲܫܩܝܼ ܠܐ̄ܢܵܫܵܐ ܟܪ̈ܝܼܗܲܝ ܢܲܦܫܵܐ\nܘܢܲܦܸܨ ܡܸܢܗܘܿܢ ܝܘܼܩܪܵܐ ܣܲܢܝܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܗܵܐ ܣܲܡܡܵܢܵܘ̈ܗܝ ܛܵܒܹ̈ܐ ܕܐܲܣܝܼܘ ܠܓܸܢܣܲܢ ܡܝܼܬܼܵܐ\nܬܵܘ ܢܸܬܼܒܲܩܸܐ ܒܪܸܚܡܲܬܼ ܚܘܼܒܵܐܐ ܒܚܲܝܠܵܐ ܕܲܒܼܗܘܿܢ ܀","english":"In a divine manner he was able to the power of his teaching,\nthat it might be established in the movements of a soul without perturbation. In his soul he fixed it like a planting in the depth of the earth,\nand the foundation of his words like dew upon the shoots. He put on the form of a laborer in the pursuit of the fugitives,\nand he cast the nets of his words upon the evil ones like hunters. The branches of the words of iniquity he cut down, the iniquitous,\nand he severed the root like shoots from the trees. As a forest he brought the forest of the drunkards to an end,\nso that the good seed which he cast into the fire might not be harmed. In the likeness of a physician he went against the sick,\nand each one of them he placed a medicine that would be beneficial for him. For the multitude of iniquity he circumcised with the iron of circumcision of the covenant,\nand for weakness he established it with the hope of future things. For poverty he placed the brand of the name of Gehenna,\nand for the merciful he rejoiced in the name of their lamps. For diligence he clothed it with the reward of him whose blessedness is hidden,\nand for the hidden ones he deprived them of a way in the one who was deprived. For all the people he set the taste of good things with all,\nand as with salt he refined a way with the sweetness of his words. The sweetness of his words he gave to drink to the fire of the sick in soul,\nand he lightened from them the heavy burden of the drunkards. Behold, his good medicines which healed the corpse of the dead,\ncome, let them be sought in the mercy of love by the power that is in them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܼܡ̇ܢܵܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ܐܘܼܡ̇ܢܵܐܝܼܬܼ (ʾūmānāʾīt) means 'in a divine manner' or 'artfully,' playing on the root ܐܘܡܢ (ʾwmʿ) for 'craft' or 'divine skill.' Narsai uses it to frame the rich man's teaching as divinely inspired artistry.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"The term ܓܹܗܲܢܵܐ (gehannā) 'Gehenna' echoes New Testament references to hell (e.g., Matt 5:22, 10:28). Narsai invokes it as a brand for poverty, linking moral judgment to eschatological punishment.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܲܪܙܠܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܵܐ","severity":"info","text":"The phrase 'iron of circumcision of the covenant' (ܦܲܪܙܠܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܵܐ) alludes to the rite of circumcision as a covenantal sign, likely referencing Jewish or early Christian practice. Narsai metaphorically applies it to cutting away iniquity.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"n/a","severity":"info","text":"This passage forms a series of parallel similes (e.g., 'as a forest,' 'in the likeness of a physician'), each describing the rich man's corrective actions. The repetition of ܐܲܝܟ (ayk) 'as' and ܒܲܕܼܡܘܼܬܼ (baḏmūt) 'in the likeness of' structures the narrative as a catalog of metaphors.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"n/a","severity":"info","text":"Narsai's homily on the Rich Man and Lazarus was influential in Syriac exegetical tradition, often read during Lent. The medical imagery here (physician, medicine) reflects a common patristic trope of Christ as healer, adapted to the rich man's role.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܐܸܨܛܲܢܲܥ (ʾeṣṭaʿʿaʿ) 'he was able' could be read as a passive or middle voice; the translation takes it as active. The phrase ܠܚܹܝܠ ܝܘܼܠܦܵܢܹܗ (lḥayl yulpāneh) 'to the power of his teaching' may imply either the rich man's own teaching or divine teaching; the context favors the former."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܗܵܐ ܦܘܼܩܕܼܵܢܵܘ̈ܗܝ ܕܪܲܒܵܐ ܡܗܝܼܪܵܐ ܕܚܲܟܸܿܡ ܢܲܦܫܲܢ\nܬܵܘ ܢܸܬܼܚܲܦܲܛ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܕܛܲܟܸܿܣ ܐܸܢܘܿܢ ܀ :ܗܵܐ ܫܒܼܝܼܠ ܫܲܝܢܵܐ ܕܚܵܘܝܼ ܠܐ̄ܢܵܫܵܐ ܗܘ̤ ܒܲܩܡܘܿܡܹܗ\nܬܵܘ ܢܸܪܕܸܿܐ ܒܹܗ ܐܲܝܟ ܡܘܼܫ̈ܚܵܬܼܵܐ ܕܬܲܚܸܡ ܚܘܼܒܹܿܗ ܀ :ܗܵܐ ܣܵܡ̣ ܩܘܼܕܼܡܲܝܢ ܬܪܹܝܢ ܬܘܼܩܵܢܹ̈ܐ ܕܙܲܒܼܢܵܐ ܘܕܲܥܬܼܝܼܕܼ\nܬܵܘ ܢܸܬܼܝܲܐܲܒܼ ܠܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܗܵܐ ܣܲܒܲܪ ܠܲܢ ܥܲܠ ܡܲܠܟܿܘܼܬܼܵܐ ܕܐܝܼܬܼ ܠܹܗ ܒܪܵܘܡ̇ܐ\nܬܵܘ ܢܸܨܛܲܒܲܬܼ ܒܢܲܚ̈ܬܹܿܐ ܕܲܦܐܹܝܢ ܠܝܘܿܡ ܡܸܫܬܿܘܼܬܹܗ ܀ :ܗܵܐ ܟܠܡܸܕܸܿܡ ܡܛܲܝܲܒܼ ܘܲܢܛܝܼܪ ܡܸܛܠܵܬܲܢ\nܬܵܘ ܢܸܬܼܟܲܫܲܪ ܠܡܸܣܲܒܼ ܥܘܼܬܼܪܵܐ ܕܠܵܐ ܡܸܬܼܡܲܣܟܲܢ ܀ :ܗܵܐ ܠܲܝܬܿ ܡܸܕܸܿܡ ܕܠܵܐ ܐܸܬܿܬܲܪܓܲܡ ܩܕܼܵܡ ܪܸܥܝܵܢܲܢ\nܬܵܘ ܢܸܫܬܲܪܲܪ ܒܣܘܼܟܵܠ ܡܸܠܹ̈ܐ ܕܐܸܬܼܦܲܫܲܩ ܠܲܢ ܀ :ܗܵܐ ܐܸܬܼܦܲܫܲܩܘ ܙܢܲܝ̈ ܟܲܣ̈ܝܵܬܼܵܐ ܕܠܵܐ ܓܲܠ̈ܝܵܢ ܗ̤̄ܘܲܝ̈\nܬܵܘ ܢܸܬܼܗܲܓܸܿܐ ܒܗܸܓܼܝܵܢ ܚܲܝܠܵܐ ܕܦܘܼܫܵܩܲܝ̈ܗܹܝܢ ܀ :ܗܵܐ ܢܦܲܩ̣ ܪܲܗܛܵܐ ܕܟܼܵܣܘܿܙܘܼܬܼܵܐ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ\nܢܨܘܼܬܼ ܥܲܡ ܟܠܢܵܫ ܫܸܡܥܵܐ ܛܵܒܼܵܐ ܕܡܲܩܢܸܐ ܚܲܝܹ̈ܐ ܀ :ܫܸܡܥܵܐ ܛܵܒܼܵܐ ܙܪܲܥ̣ܘ ܟܵܪ̈ܘܿܙܹܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܘܗܲܒܸܿܒܼܘ ܦܹܐܪܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܒܹܝܬܼ ܡܵܝܘܿܬܹ̈ܐ ܀ :ܬܵܘ ܡ̇ܝܘܬܹ̈ܐ ܢܪܲܒܸܿܒܼ ܦܹܐܪܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ\nܥܲܕܼ ܐܝܼܬܼ ܙܲܒܼܢܵܐ ܠܲܡܪܲܒܵܝܘܼ ܙܢܲܝ̈ ܛܵܒܼܵܬܼ̈ܐ ܀ :ܒܚܘܼܒܵܐ ܢܸܦܠܘܿܚ ܗܵܝ̇ ܦܵܠܚܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢ ܢܲܦܫܲܢ\nܕܢܸܚܨܘܿܕܼ ܦܹܐܪܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀","english":"Behold the commands of the great teacher, who is able to make wise the soul.  \nThen he hastened to keep the order that he might arrange the way.  \nBehold the level path that shows the man how to stand in his place.  \nThen he guided him in it like the measures that define his love.  \nBehold he set before us two gates, of time and of eternity.  \nThen he prepared for us that gate which has no end.  \nBehold he taught us concerning the kingdom that he has in the height.  \nThen he adorned it with the bridal chambers that await the day of his feast.  \nBehold everything is prepared and guarded for our sakes.  \nThen he was arrayed to receive the wealth that cannot be impoverished.  \nBehold there is nothing that was not interpreted before our mind.  \nThen it was established in the sense of the words that were expounded to us.  \nBehold the hidden mysteries that were not revealed were expounded.  \nThen he meditated with the power of their interpretation.  \nBehold the course of preaching went out to the four directions.  \nHe listened with every man, the good hearing that gives life.  \nThe good hearing the heralds of preaching sowed,  \nAnd they gave the fruits of righteousness among mortals.  \nThen the mortals increased the fruits of righteousness  \nAs long as there is time to increase the good deeds.  \nIn love he worked that work of the will of the soul,  \nThat he might reap fruits that are not mortal, of which there is no satiety.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܘܼܩܵܢܹ̈ܐ","severity":"info","text":"The term ܬܘܼܩܵܢܹ̈ܐ (tuqāʿē) means 'gates' or 'portals', here used metaphorically for the two temporal realms of time and eternity.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܵܪ̈ܘܿܙܹܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ","severity":"info","text":"The phrase 'heralds of preaching' echoes the New Testament concept of kerygma, particularly the apostolic proclamation of the gospel (cf. Matt 28:19; Acts 10:42).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܵܣܘܿܙܘܼܬܼܵܐ","severity":"info","text":"The term ܟܵܣܘܿܙܘܼܬܼܵܐ (kārozūtā) refers to 'preaching' or 'proclamation', a central activity in the Syriac church, often associated with the liturgical and catechetical mission of the East Syrian tradition.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ... ܬܵܘ","severity":"info","text":"The passage is structured by a repeated anaphora of ܗܵܐ ('behold') followed by ܬܵܘ ('then'), creating a rhythmic pattern that contrasts present revelation with subsequent action or interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܹܐܪܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The 'fruits of righteousness' symbolize the spiritual rewards of virtuous living, a common metaphor in Syriac ascetical literature for the eschatological harvest of good deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܦܲܩ̣ ܪܲܗܛܵܐ ܕܟܼܵܣܘܿܙܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'the course of preaching went out to the four directions' may be a textual corruption or a scribal variant; the Syriac verb ܢܦܲܩ̣ (npaq) is ambiguous, possibly meaning 'went out' or 'was published'.","cites":[{"key":"ed:dsc-75","label":"source edition: On the Rich Man and Lazarus","url":"https://syriaccorpus.org/75"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, particularly the verb forms ܢܦܲܩ̣ and ܢܸܬܼܚܲܦܲܛ, which may be scribal errors or dialectal variants.","The phrase 'the good hearing that gives life' could be interpreted as either a reference to the auditory reception of preaching or a metaphor for obedience."],"confidence":"medium","notes":[]}]}