{"slug":"dsc-191","id":"syriac:dsc:dsc-191","title":"Memra 4: On the Vegetables for the Sick","author":"Anonymous","genre":"homily","date":"4th/5th 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":"2026-11-15T04:53:21Z","cost_usd":0.004903},"source":{"registry_id":"syriac:dsc:dsc-191","work_id":"dsc-191","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/191"},"stats":{"passages":7,"english_words":1852,"coptic_letters":0,"commentary_units":39,"commentary_kinds":8,"derived_notes":0,"ambiguities":14,"work_notes":5,"external_links":1,"timeline":3},"summary":{"work":"dsc-191","abstract":"Memra 4: On the Vegetables for the Sick is an anonymous Syriac homily from the 4th or 5th century CE. It uses the metaphor of vegetables offered to the sick to explore spiritual weakness and ascetic correction, blending exhortation with pastoral care. The work survives in a single manuscript (DSC 191) with no known liturgical or canonical reception, suggesting limited circulation, likely in a monastic setting. Its register is homiletic and exhortatory, not medical or botanical, and it lacks external chronological anchors, making dating speculative. The text's opening implies a prior memra, but the edition does not preserve the preceding material, and no critical apparatus exists to assess scribal interventions.","historical_context":"The homily was composed in Syriac, likely in the 4th or 5th century CE, within the eastern Christian tradition of the Syriac-speaking world. Its provenance is uncertain, but the ascetic and pastoral themes suggest a monastic community, possibly in Mesopotamia or Syria. The work belongs to the genre of memre (verse homilies) common in Syriac literature, often used for catechetical or paraenetic purposes. The text's survival in a single manuscript (DSC 191) indicates limited transmission; no other copies or versions are known. The homily's focus on spiritual weakness and communal discipline aligns with broader Syriac ascetic traditions, such as those of Ephrem or the early monastic fathers, but it lacks direct attribution or clear links to specific authors or councils. The absence of liturgical use or canonical reception further suggests it was a local or ephemeral composition, not widely disseminated.","significance":"This homily provides a rare glimpse into Syriac ascetic pastoral care, using the metaphor of vegetables for the sick to address spiritual infirmity. Its survival in a single manuscript highlights the fragility of textual transmission for non-canonical works. The text's blend of exhortation and metaphor enriches our understanding of early Christian homiletics and monastic discipline, though its anonymity and uncertain dating limit broader historical claims.","timeline":[{"date":"4th–5th c.","event":"Composition of Memra 4: On the Vegetables for the Sick in Syriac, likely in a monastic context."},{"date":"Undated","event":"Transmission of the homily in a single manuscript, later collected in DSC 191."},{"date":"19th–20th c.","event":"Modern edition of the text in DSC 191, without critical apparatus."}],"relations":[{"work":"Syriac ascetic homilies (e.g., Ephrem the Syrian)","relation":"Shares genre and thematic concerns with Syriac memre on spiritual discipline.","key":"","label":null,"url":null},{"work":"1 Peter 4:8","relation":"Echoes a patristic commonplace on love covering sins, though not a direct quotation.","key":"","label":null,"url":null},{"work":"DSC 191 collection","relation":"The sole manuscript witness preserving this homily.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-191","label":"DSC 191 edition","url":"https://syriaccorpus.org/191","reason":"Primary source for the text."}],"cautions":["Dating is speculative, based on linguistic and thematic parallels; no external anchors exist.","Authorship is anonymous; no attribution to a known figure is possible.","The text survives in a single manuscript without critical apparatus, limiting textual criticism.","The opening reference to a prior memra is ambiguous, as the preceding text is not preserved.","No evidence of liturgical use or canonical reception has been identified."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000397,"generated":"2026-11-15T01:11:43Z"},"checks":{"work":"dsc-191","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":39,"english_words":1852,"source_letters":6055,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily addresses the spiritual significance of vegetables offered to the sick, blending ascetic exhortation with pastoral care. The register is homiletic and exhortatory, not medical or botanical.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is anonymous and its dating uncertain. It is transmitted within the Syriac corpus but lacks external chronological anchors; scholarly estimates remain speculative.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single manuscript witness within the collection edited in DSC 191. No other known copies or versions are attested, limiting textual criticism.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"No evidence of liturgical use or canonical reception has been identified. The homily appears to have had limited circulation, possibly within a monastic context.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or textual variants. Readers cannot assess scribal interventions or the relationship of this text to other Syriac ascetic works.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"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: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{"ed:dsc-191":{"label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܪܩܳܐ ܕܰܟܪ̈ܺܝܗܶܐ\nܡܶܟܺܝܠ ܕܚܰܘܺܝܢܰܢ ܥܰܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܘܥܰܠ ܬܶܫܡܶܫܬܳܐ ܕܰܠܬܰܚܬ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ: ܢܚܰܘܶܐ ܗܳܫܳܐ ܥܰܠ ܡܶܐܟܽܘܠܬܳܐ ܕܺܐܝܬܶܝܗ ܝܰܪܩܳܐ ܕܰܡܣܰܘܣܝܳܐ ܠܰܟܪ̈ܺܝܗܶܐ. ܐܰܟܙܢܳܐ ܓܶܝܪ ܕܰܟܪܺܝܗܳܐ ܡܶܙܕܛܶܡ ܥܰܠ ܟܽܠ ܡܶܐܟܠ̈ܳܢ: ܗܳܟܰܢ ܡܰܢ ܕܰܟܪܺܝܗ ܒܬܶܐܪܬܶܗ ܡܶܬܛܪܶܐ ܫܒܺܝܩ ܐܰܡܺܝܢܳܐܺܝܬ: ܡܶܢ ܟܽܠ ܕܚܳܙܶܐ ܒܶܗ ܩܰܠܺܝܠ ܒܽܘܨܳܪ̈ܶܐ: ܘܰܐܝܟ ܕܗܽܘ ܟܪܺܝܗܳܐ ܡܶܙܕܛܶܡ ܥܰܠ ܡܶܐܟܠ̈ܳܬܳܐ ܛܳܒ̈ܳܬܳܐ: ܗܳܟܰܢܳܐ ܬܶܐܪܬܳܐ ܟܪܺܝܗܬܳܐ ܡܪܰܛܢܳܐ ܥܰܠ ܕܽܘܒܳܪ̈ܶܐ ܛܳܒ̈ܶܐ ܕܩܳܪܺܝܬܳܐ ܕܰܒܥܰܝܢܶܗ ܠܳܐ ܒܳܚܰܪ: ܐܶܠܴܐ ܡܚܰܝܶܒ ܠܡܰܢ ܕܰܐܟܘܳܬܶܗ ܗܽܘ: ܘܠܳܐ ܪܳܫܶܐ ܘܰܡܟܰܘܶܢ ܠܶܗ ܒܪ̈ܰܚܡܶܐ: ܐܶܠܴܐ ܣܳܚܶܦ ܠܶܗ ܡܶܣܚܰܦ ܒܕܺܝܢܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܡܳܪܰܢ ܕܝܳܕܰܥ ܕܗܰܘ ܕܕܳܐܶܢ ܗ̱ܽܘ ܫܒܺܝܩ ܘܠܳܐ ܒܛܺܝܠ ܠܶܗ ܥܰܠ ܢܰܦܫܶܗ: ܘܠܳܐ ܡܶܬܪܰܚܰܡ ܥܰܠ ܐܰܚܽܘܗ̱ܝ: ܐܶܡܰܪ ܠܶܗ: ܕܡܳܐ ܕܰܚܙܰܝܬ ܕܰܐܣܟܶܠ ܐܰܚܽܘܟ: ܒܚܽܘܒܳܐ ܐܰܪܬܳܝܗ̱ܝ. ܘܶܐܠܳܐ ܫܰܡܥܳܟ ܘܠܳܐ ܡܨܶܐ ܐܰܢ̱ܬ ܕܰܬܥܰܡܶܨ ܥܰܝ̈ܢܰܝܟ ܡܶܢ ܕܺܝܢܳܐ: ܘܠܳܐ ܡܨܶܐ ܐܰܢ̱ܬ ܕܬܶܣܟܽܘܪ ܐܶܕܢܰܝ̈ܟ ܕܠܳܐ ܬܶܫܡܰܥ ܒܺܝܫܬܳܐ ܥܰܠ ܐܰܚܽܘܟ: ܩܪܽܘܒ ܨܶܐܕܰܘܗ̱ܝ ܬܽܘܒ ܒܰܝܢܳܟ ܘܠܶܗ ܒܰܠܚܽܘܕ ܘܰܪܫܺܝܘܗ̱ܝ. ܚܽܘܒܳܐ ܓܶܝܪ ܡܟܰܣܶܐ ܣܽܘܓܳܐܐ ܕܰܚ̈ܛܳܗܶܐ ܘܣܶܢܶܐܬܳܐ ܡܓܰܪܓܳܐ ܕܺܝܢܳܐ. ܐܶܢ ܫܰܡܥܳܟ ܝܺܬܰܪܬ ܠܰܐܚܽܘܟ: ܐܶܢ ܕܶܝܢ ܠܳܐ ܫܰܡܥܳܟ ܘܠܳܐ ܡܨܶܐ ܐܰܢ̱ܬ ܕܬܰܗܡܶܐ ܠܳܟ ܡܶܢ ܐܰܚܽܘܟ: ܩܪܽܘܒ ܠܘܳܬܶܗ ܩܕܳܡ ܚܰܕ. ܘܶܐܢܕܶܝܢ ܠܳܐ ܗܽܘ ܡܶܬܛܦܺܝܣ ܘܠܳܐ ܐܰܢ̱ܬ ܗܳܘܶܐ ܐܰܢ̱ܬ ܠܘܳܬ ܢܰܦܫܳܟ: ܩܪܽܘܒ ܨܶܐܕܰܘܗ̱ܝ ܩܕܳܡ ܬܪܶܝܢ.","english":"Memra 4: On the Vegetables for the Sick\n\nNow we have spoken concerning the commandments of perfection and concerning the service that is beneath perfection. We shall now show concerning the food which is the vegetables that are suitable for the sick. For just as the sick person is disgusted by all foods, so also the sick mind is repelled by good deeds. The sick mind is disgusted by the good customs of the village which are in its vicinity, and it does not choose them, but it condemns that which is like itself, and it does not accept and confirm it with compassion, but it oppresses it and casts it down into evil. For this reason, the master who knows that he who errs is that one who is left and not idle, and he does not have mercy on himself, and he does not have compassion on his brother, says to him: \"What you have seen, that your brother has erred, correct him with love. And if he does not listen to you and you are not able to restrain your eyes from evil, and you are not able to close your ears so that you do not hear evil about your brother, approach him again with your request and to him alone and rebuke him. For love covers many sins, and hatred stirs up evil. If your brother listens to you, you have admonished him; but if he does not listen to you and you are not able to separate yourself from your brother, approach him before one. And if neither he is corrected nor you are with yourself, approach him before two.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܪܩܳܐ ܕܰܟܪ̈ܺܝܗܶܐ","severity":"info","text":"The title marks the beginning of the fourth memra, a homiletic unit, and signals a shift from prior topics (commandments of perfection) to the metaphor of vegetables for the sick.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܰܪܩܳܐ","severity":"info","text":"The Syriac term ܝܰܪܩܳܐ (yarqā) means 'vegetables' or 'greens', used here metaphorically for simple, suitable food for the sick, contrasting with richer fare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܟܪ̈ܺܝܗܶܐ","severity":"info","text":"The sick (ܟܪ̈ܺܝܗܶܐ) are a central metaphor for spiritual weakness; the homily draws on ascetic tradition where physical illness mirrors moral or spiritual infirmity.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܽܘܒܳܐ ܓܶܝܪ ܡܟܰܣܶܐ ܣܽܘܓܳܐܐ ܕܰܚ̈ܛܳܗܶܐ","severity":"info","text":"The phrase 'love covers many sins' echoes 1 Peter 4:8 (or similar patristic commonplaces) but is not a direct quotation; it reflects a Syriac ascetic emphasis on love as corrective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܟܺܝܠ ܕܚܰܘܺܝܢܰܢ ܥܰܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܓܡܺܝܪܽܘܬܳܐ","severity":"caution","text":"The opening phrase 'Now we have spoken' implies a prior memra or section, but the source edition (ed:dsc-191) does not preserve the preceding text; the reference is ambiguous.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the master' (ܡܳܪܰܢ) is unspecified; possibly a monastic elder or Christ.","The phrase 'approach him before one' and 'before two' may refer to a disciplinary procedure (e.g., witness or judge) but is not explained in the text."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܶܐܢ ܕܶܝܢ ܠܳܐ ܗܽܘ ܬܳܐܶܟ ܘܠܳܐ ܐܰܢ̱ܬ ܡܨܶܐ ܐܰܢ̱ܬ ܫܳܠܶܐ ܐܰܢ̱ܬ ܡܶܢ ܪܶ̈ܫܝܳܢܶܐ: ܥܕܰܡܳܐ ܠܰܬܠܳܬܳܐ ܪܫܺܝܘܗ̱ܝ. ܐܶܢ ܕܶܝܢ ܐܰܢ̱ܬ ܠܳܐ ܝܳܨܶܦ ܐܰܢ̱ܬ ܕܢܰܦܫܳܟ ܘܠܳܐ ܗܽܘ ܒܳܗܶܬ: ܩܕܳܡ ܟܽܠܳܗ ܥܺܕܬܳܐ ܐܰܒܗܶܬܳܝܗ̱ܝ. ܐܶܢܕܶܝܢ ܐܳܦܠܳܐ ܠܥܺܕ̱ܬܳܐ ܢܶܫܡܰܥ: ܫܒܽܘܩܳܝܗ̱ܝ ܠܪܶܫܝܳܢܳܐ ܘܰܐܗܡܳܐ ܠܳܟ ܡܶܢܶܗ. ܥܕܰܡܳܐ ܠܗܳܪܟܳܐ ܟܰܕܽܘ: ܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܫܰܪܟܳܐ ܕܚܰܢ̈ܦܶܐ ܕܡܰܪܺܝܕܺܝܢ ܘܠܳܐ ܡܨܶܐ ܐܰܢ̱ܬ ܪܳܫܶܐ ܐܰܢ̱ܬ ܠܗܽܘܢ ܘܠܳܐ ܬܰܦܪܶܩ ܣܪ̈ܺܝܩܳܬܳܐ. ܘܰܐܝܟ ܕܰܠܚܰܢܦܳܐ ܐܶܡܰܬܝ ܕܦܳܓܰܥ ܒܳܟ ܡܰܪܬܶܐ ܐܰܢ̱ܬ ܠܶܗ ܕܢܶܗܘܶܐ ܟܪܶܤܛܝܳܢܳܐ: ܗܳܟܰܢܳܐ ܐܳܦ ܠܗܳܢܳܐ ܐܰܚܽܘܟ ܗܘܰܝܬ ܡܰܪܬܶܐ ܐܰܢ̱ܬ ܠܶܗ. ܘܠܳܐ ܬܶܗܘܶܐ ܠܶܗ ܒܥܶܠܕܒܳܒܳܐ ܕܠܳܐ ܢܶܬܒܠܰܥ ܡܶܢ ܤܳܛܳܢܳܐ:\nܘܐܰܝܟܰܢܳܐ ܕܰܒܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ ܝܳܪܶܒ ܓܰܒܪܳܐ ܡܶܢ ܓܰܒܪܳܐ ܕܡܰܣܓܶܐ ܡܶܬܡܰܟܰܟ: ܗܳܟܰܢܳܐ ܐܳܦ ܒܗܳܕܶܐ ܕܣܰܘܣܝܳܐ ܗ̱ܝ ܕܰܟܪ̈ܺܝܗܶܐ: ܚܠܺܝܡ ܐ̱ܢܳܫ ܡܶܢ ܐ̱ܢܳܫ܀ ܐܰܝܢܳܐ ܗܳܟܺܝܠ ܕܪܳܫܶܐ ܠܶܗ ܠܰܐܚܽܘܗ̱ܝ ܒܰܝܢܰܘܗ̱ܝ ܘܠܶܗ ܘܶܐܢ ܫܳܡܰܥ ܠܶܗ ܡܬܰܠܡܶܕ ܠܶܗ: ܘܶܐܠܳܐ ܫܳܡܰܥ ܠܶܗ ܡܰܗܡܶܐ ܠܶܗ: ܚܠܺܝܡ ܗ̱ܽܘ ܡܶܢ ܗܰܘ ܕܰܡܦܰܪܣܶܐ ܠܶܗ ܩܕܳܡ ܚܰܕ. ܘܗܰܘ ܕܰܩܕܳܡ ܚܰܕ ܦܰܪܣܝܶܗ: ܘܶܐܢ ܫܰܡܥܶܗ ܝܳܬܰܪ ܠܶܗ ܘܶܐܠܳܐ ܡܰܗܡܶܐ ܠܶܗ: ܚܠܺܝܡ ܗ̱ܽܘ ܡܶܢ ܗܰܘ ܕܰܩܕܳܡ ܬܪܶܝܢ ܦܰܪܣܝܶܗ. ܘܗܰܘ ܕܰܩܕܳܡ ܬܠܳܬܳܐ ܪܳܫܶܐ ܠܶܗ ܘܰܡܦܰܪܣܶܐ ܠܶܗ: ܦܫܺܝܚ ܗ̱ܽܘ ܡܶܢ ܗܰܘ ܕܰܩܕܳܡ ܟܽܠܳܗ ܥܺܕܬܳܐ ܕܳܐܶܢ ܘܰܡܦܰܪܣܶܐ ܠܶܗ.","english":"And if he does not eat, and you are not able, you are free from the heads: up to three of his heads. But if you do not care for yourself and he is not ashamed, before the whole church he shames him. And if he does not even listen to the church, leave him to the head and he will teach you from him. Up to here it is enough. Consider him like the rest of the sinners who rebel and you are not able to persuade him, and you do not break the empty ones. And just as when a sinner meets you, you are a cause for him to be a Christian, so also for this one, your brother, you were a cause for him. And do not be an enemy to him, lest he be devoured by Satan.\n\nAnd just as in true food a man grows from a man who increases humility, so also in this, which is the discipline of the sick, a strong man from a man. Which one, then, persuades his brother in his request and if he listens, he teaches him; and if not, he listens, he teaches him. Strong is he from the one who spreads him before one. And the one who spreads him before one: if he hears him, he increases him; and if not, he teaches him. Strong is he from the one who spreads him before two. And the one who spreads him before three persuades him and spreads him: easy is he from the one who goes and spreads him before the whole church.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܶ̈ܫܝܳܢܶܐ","severity":"info","text":"The term ܪܶ̈ܫܝܳܢܶܐ (rēšyāne) literally means 'heads' and here refers to ecclesiastical superiors or monastic leaders, a common usage in Syriac ascetical literature.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܶܤܛܝܳܢܳܐ","severity":"info","text":"The Greek loanword ܟܪܶܤܛܝܳܢܳܐ (kresṭyānā) means 'Christian'. Its use here underscores the homily's concern with the formation of Christian identity through communal discipline.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage reflects a disciplinary process in early Syriac monasticism, where a recalcitrant brother is progressively confronted by one, two, three, and finally the whole church, mirroring the graded correction found in the Rule of Rabbula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional clauses that escalate the disciplinary response, from private admonition to public shaming before the entire church, forming a rhetorical climax.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of spiritual discipline to true food that makes a man grow from humility echoes the ascetical metaphor of 'spiritual nourishment' common in Syriac writers such as John of Apamea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܪ̈ܺܝܩܳܬܳܐ","severity":"caution","text":"The phrase ܣܪ̈ܺܝܩܳܬܳܐ (sriqātā) is ambiguous: it may mean 'empty things' (i.e., vain arguments) or 'empty vessels' (a metaphor for unreceptive persons). The translation 'empty ones' follows the latter reading.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'heads' (ܪܶ̈ܫܝܳܢܶܐ) is not explicitly defined; it likely denotes monastic superiors or bishops. The phrase 'up to three of his heads' may indicate a specific number of admonitions before escalation.","The clause 'you do not break the empty ones' (ܘܠܳܐ ܬܰܦܪܶܩ ܣܪ̈ܺܝܩܳܬܳܐ) is syntactically unclear; it may mean 'you do not break off empty (arguments)' or 'you do not break the empty (vessels)'."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܢܕܶܝܢ ܠܳܐ ܫܳܒܩܳܐ ܠܶܗ ܒܺܝܫܬܳܐ ܕܢܰܗܡܶܐ: ܘܡܳܚܶܐ ܠܶܗ ܐܰܘ ܛܳܪܶܕ ܠܶܗ: ܢܳܦܶܠ ܠܶܗ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܡܶܛܽܠ ܕܣܳܢܶܐ ܗܽܘ ܕܠܳܐ ܐ̱ܢܳܫ ܢܶܡܚܺܝܘܗ̱ܝ ܡܳܐ ܕܡܰܣܟܶܠ: ܘܡܳܚܶܐ ܠܶܗ ܠܗܰܘ ܡܰܢ ܕܰܐܣܟܶܠ. ܥܕܰܡܳܐ ܠܗܳܪܟܳܐ ܦܽܘܪܫܳܢܳܐ ܕܰܐܝܠܶܝܢ ܕܳܐܟܠܺܝܢ ܝܰܪܩܶܐ. ܐܶܢ ܕܶܝܢ ܨܳܒܶܝܢ ܐܳܦ ܗܶܢܽܘܢ ܕܢܰܪܬܽܘܢ ܐܰܝܟ ܕܟܳܬܶܒ ܐ̱ܢܳܐ ܠܗܽܘܢ: ܒܰܝܢܳܬܗܽܘܢ ܘܰܠܗܽܘܢ ܒܰܠܚܽܘܕ ܢܰܪܬܽܘܢ. ܐܶܢ ܫܡܰܥܘ ܐܶܢܽܘܢ ܝܺܬܰܪܘ ܐܰܚܰܝ̈ܗܽܘܢ: ܘܶܐܠܳܐ ܡܰܗܡܶܝܢ ܠܗܽܘܢ ܡܶܢ ܪ̈ܶܫܝܳܢܶܐ ܘܡܶܢ ܕܺܝܢܳܐ: ܒܰܥܓܰܠ ܣܳܠܩܺܝܢ ܠܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ. ܘܡܶܬܚܰܠܡܺܝܢ ܘܡܶܬܓܰܡܪܺܝܢ. ܘܰܕܢܰܦܫܗܽܘܢ ܗܳܘܶܝܢ ܝܳܨܦܺܝܢ ܕܠܳܐ ܢܶܚܛܽܘܢ. ܘܡܳܐ ܠܗܽܘܢ ܕܰܢܕܽܘܢܽܘܢ ܥܰܒ̈ܕܶܐ ܕܠܳܐ ܕܺܝܠܗܽܘܢ؟ ܕܶܐܢ ܢܳܦܠܺܝܢ ܠܡܳܪܗܽܘܢ ܢܳܦܠܺܝܢ: ܘܶܐܢ ܩܳܝܡܺܝܢ ܠܡܳܪܗܽܘܢ ܩܳܝܡܺܝܢ. ܡܩܳܡ ܗ̱ܽܘ ܓܶܝܪ ܩܳܝܡܺܝܢ. ܡܳܛܶܐ ܓܶܝܪ ܒܺܐܝܕܰܘ̈ܗ̱ܝ ܕܝܶܫܽܘܥ ܕܢܰܩܺܝܡ ܐܶܢܽܘܢ: ܐܰܝܟ ܕܰܐܩܺܝܡ ܠܦܰܘܠܳܘܣ. ܡܶܢ ܐܰܝܟܳܐ ܓܶܝܪ ܕܬܶܕܰܥ ܐܶܢ ܦܰܘܠܳܘܣ ܗ̱ܽܘ ܕܰܬܪܶܝܢ ܗܽܘ ܗܳܢܳܐ ܕܒܳܥܶܐ ܐܰܢ̱ܬ ܕܬܶܪܕܽܘܦ ܘܰܬܕܽܘܢ؟ ܐܶܠܴܐ ܫܡܰܥܰܝܢܝ ܐܳܚܝ: ܕܳܐܦܠܳܐ ܒܡܰܪܬܝܳܢܽܘܬܳܐ ܗܳܝ ܕܒܰܝܢܰܟ ܘܠܶܗ ܬܶܩܫܶܐ ܥܰܠ ܐ̱ܢܳܫ: ܕܠܳܐ ܣܰܓܺܝ ܡܶܣܬܰܓܰܦ ܐܰܢ̱ܬ. ܐܶܠܴܐ ܐܰܪܬܳܝܗ̱ܝ ܡܰܟܺܝܟܳܐܺܝܬ ܘܢܺܝܚܳܐܺܝܬ ܘܒܰܣܺܝܡܳܐܺܝܬ. ܡܰܢ ܓܶܝܪ ܕܨܳܒܶܐ ܕܢܶܬܓܡܰܪ: ܗܳܟܰܢܳܐ ܥܳܒܶܕ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܰܐܝܢܳܐ ܠܰܡ ܕܡܶܬܥܡܶܠ ܒܣܰܟܠܽܘܬܳܐ: ܐܰܢ̱ܬܽܘܢ ܠܰܡ ܒܪܽܘܚܳܐ ܡܰܟܺܝܟܬܳܐ ܐܰܪܬܰܐܽܘܗ̱ܝ. ܘܚܰܝܳܒܺܝܢ ܠܰܡ ܚܰܝ̈ܠܬܳܢܶܐ ܕܟܽܘܪ̈ܗܳܢܶܐ ܕܰܟܪ̈ܺܝܗܶܐ ܢܶܫܩܠܽܘܢ ܘܢܰܓܪܽܘܢ ܪܽܘܚܗܽܘܢ ܥܰܡ ܟܽܠܢܳܫ܀","english":"If he does not leave him the evil of the fever, and he strikes him or drives him out, he falls from the priesthood because he is foolish, that he did not heal him when he was sick, and he strikes the one who sinned. Up to this point, the distinction of those who eat vegetables. But if you wish, even you, that you should interpret as the Apostle writes to you: in your houses and to you alone you interpret. If they listen, your brothers will be more; and if not, you will be freed from the heads and from the law; quickly you will go up to true food. And you will be healed and completed. And the rest of you will be ashamed that you did not sin. And what is it to you that you have servants who are not your own? For if they fall, they fall to their master; and if they rise, they rise to their master. For it is the place of their master that they rise. For it reaches in the hands of Jesus that he raised you, as he raised Paul. For from where do you know if Paul is the one who is now the one whom you seek to pursue and to serve? But listen to me, my brother: not even in the martyrdom that is in your house and to him you will be hard upon the sick, that you will not be much disturbed. But interpret him humbly and gently and pleasantly. For he who desires to be completed does thus as it is written: \"What is it to you that you are occupied with folly? It is to you that you, with a humble spirit, interpret him.\" And you are obligated to the powers of the diseases of the sick: take and cast their spirit with everyone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kāhēnūṯā) means 'priesthood'. The passage discusses a priest who fails to heal a sick person and is therefore considered foolish, falling from his priestly office.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage marks a transition: 'Up to this point, the distinction of those who eat vegetables' (ܥܕܰܡܳܐ ܠܗܳܪܟܳܐ ܦܽܘܪܫܳܢܳܐ ܕܰܐܝܠܶܝܢ ܕܳܐܟܠܺܝܢ ܝܰܪܩܶܐ). This signals the end of a subsection on dietary rules for the sick and the beginning of a new exhortation on pastoral care.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The passage refers to the Apostle Paul (ܦܰܘܠܳܘܣ) and his raising by Jesus, echoing Acts 9:1-19 or Galatians 1:1. The author uses Paul as a model for the reader's own spiritual transformation.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܝܢܳܐ ܠܰܡ ܕܡܶܬܥܡܶܠ ܒܣܰܟܠܽܘܬܳܐ","severity":"info","text":"The phrase 'What is it to you that you are occupied with folly?' (ܕܰܐܝܢܳܐ ܠܰܡ ܕܡܶܬܥܡܶܠ ܒܣܰܟܠܽܘܬܳܐ) echoes Proverbs 26:4 or similar wisdom literature, though the exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܪܬܝܳܢܽܘܬܳܐ","severity":"info","text":"The term ܡܰܪܬܝܳܢܽܘܬܳܐ (martyānūṯā) means 'martyrdom'. The author warns against treating the sick with harshness as if in a martyrdom context, indicating a concern for compassionate care rather than ascetic severity.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܳܚܶܐ ܠܶܗ ܠܗܰܘ ܡܰܢ ܕܰܐܣܟܶܠ","severity":"caution","text":"The phrase 'and he strikes the one who sinned' (ܘܡܳܚܶܐ ܠܶܗ ܠܗܰܘ ܡܰܢ ܕܰܐܣܟܶܠ) is ambiguous: it may refer to the priest striking the sinner, or to the fever striking the sinner. The context suggests the former, but the syntax is unclear.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who sinned' (ܡܰܢ ܕܰܐܣܟܶܠ) is ambiguous: it could be the sick person or the priest. The reading taken is that the priest strikes the sinner (the sick person).","The phrase 'the powers of the diseases of the sick' (ܚܰܝ̈ܠܬܳܢܶܐ ܕܟܽܘܪ̈ܗܳܢܶܐ ܕܰܟܪ̈ܺܝܗܶܐ) is obscure; it may refer to demonic forces causing illness, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܫܡܰܥܰܝܢܝ ܐܳܚܝ: ܘܛܳܒ ܠܳܟ ܕܡܳܠܶܟ ܐ̱ܢܳܐ ܠܳܟ ܐܳܦ ܠܢܰܦܫܝ ܥܰܡܳܟ ܕܡܳܐ ܕܚܳܙܶܝܢܰܢ ܐ̱ܢܳܫ ܕܰܛܡܰܐ: ܗܳܟܰܢܳܐ ܢܺܐܡܰܪ ܠܶܗ: ܒܰܠܚܽܘܕ: ܐܳܚܝ: ܛܽܘܒܰܝܗܽܘܢ ܠܩܰܕ̈ܺܝܫܶܐ ܘܰܙܗܰܝ̈ܳܐ ܕܚܳܙܶܝܢ ܠܶܗ ܠܡܳܪܰܢ ܝܶܫܽܘܥ ܘܠܳܐ ܒܳܗܬܺܝܢ ܒܰܐܦܰܘ̈ܗ̱ܝ: ܘܡܶܢ ܟܽܠ ܕܒܺܝܫ ܡܶܬܦܰܪܩܺܝܢ ܘܨܳܝܡܺܝܢ ܡܶܢ ܥܳܠܡܳܐ ܘܡܶܢ ܪ̈ܓܺܝܓܳܬܶܗ. ܘܡܳܐ ܕܰܚܙܰܝܬ ܐ̱ܢܳܫ ܕܰܩܫܶܐ: ܐܶܡܰܪ ܠܶܗ ܗܳܟܰܢܳܐ: ܐܳܚܝ: ܛܽܘܒܰܝܗܽܘܢ ܠܡܰܟ̈ܺܝܟܶܐ ܕܗܶܢܽܘܢ ܢܺܐܪܬܽܘܢܳܗ ܠܰܐܪܥܳܐ ܕܚܰܝ̈ܶܐ. ܘܶܐܡܰܪ ܠܶܗ: ܐܳܚܝ: ܐܶܢ ܐܺܝܬ ܒܰܢ ܩܰܫܝܽܘܬܳܐ ܢܶܬܡܰܟܰܟ ܠܰܢ ܡܶܟܺܝܠ: ܘܢܶܬܩܰܕܰܫ ܘܢܶܪܗܰܛ ܒܦ̈ܽܘܩܕܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܘܡܰܟ̈ܺܝܟܶܐ ܕܢܰܕܪܶܟ ܘܢܶܕܰܥ ܡܰܢܽܘ ܪܰܘܡܳܐ ܘܥܽܘܡܩܳܐ: ܘܽܐܘܪܟܳܐ ܘܰܦܬܳܝܳܐ: ܥܰܡ ܟܽܠܗܽܘܢ ܩܰܕ̈ܺܝܫܶܐ. ܘܡܳܐ ܕܚܳܙܶܝܬ ܐ̱ܢܳܫ ܕܠܳܐ ܡܶܬܪܰܚܰܡ ܥܰܠ ܒܰܪ ܒܶܣܪܶܗ: ܐܶܡܰܪ ܠܶܗ: ܐܳܚܝ: ܛܽܘܒܰܝܗܽܘܢ ܠܰܡܪ̈ܰܚܡܳܢܶܐ ܕܰܥܠܰܝܗܽܘܢ ܢܶܗܘܽܘܢ ܪ̈ܰܚܡܶܐ: ܐܳܦ ܟܰܕ ܐܺܝܬ ܠܗܽܘܢ ܣܰܟ̈ܠܘܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ: ܘܡܶܛܽܠ ܕܫܳܒܩܺܝܢ ܗܶܢܽܘܢ ܠܡܰܢ ܕܡܰܣܟܶܠ ܒܗܽܘܢ: ܐܰܘ ܓܳܢܶܒ ܡܶܢܗܽܘܢ ܐܰܘ ܣܳܪܰܚ ܠܗܽܘܢ ܣܽܘܪܚܳܢܳܐ ܪܰܒܳܐ: ܐܰܝܟ ܕܫܳܒܩܺܝܢ ܗܳܟܰܢܳܐ ܫܳܒܶܩ ܠܗܽܘܢ ܕܰܝܳܢܳܐ ܟܺܐܢܳܐ ܘܰܐܝܟ ܕܬܳܒܥܺܝܢ ܗܳܟܰܢܳܐ ܬܳܒܰܥ ܠܗܽܘܢ. ܐܶܫܬܒܶܩ ܗ̱ܘܳܐ ܠܶܗ ܓܶܝܪ ܠܗܰܘ ܚܰܝܳܒܳܐ ܪ̈ܶܒܽܘ ܟܰܟܪ̈ܺܝܢ ܕܣܰܟ̈ܠܘܳܬܶܗ: ܡܶܛܽܠ ܕܰܒܥܳܐ ܡܶܢ ܡܳܪܰܢ ܟܰܕ ܗܘܳܬ ܗ̱ܘܳܬ ܕܢܶܙܕܰܒܰܢ ܗܽܘ ܘܰܐܢ̱ܬܬܶܗ ܘܰܒܢܰܘ̈ܗ̱ܝ: ܘܒܳܬܰܪܟܶܢ ܐܶܙܰܠ ܕܳܐܶܢ ܠܡܰܢ ܕܰܐܣܟܶܠ ܒܶܗ.","english":"Listen to me, my brother: it is good for you that you take counsel for yourself, and also for myself with you, so that when you see a man who is unclean, you speak to him thus: \"Alone, my brother: blessed are the saints and the pure who see our Lord Jesus and are not ashamed before his face, and from every evil they are delivered, and they fast from the world and from its desires.\" And when you see a man who is hard, say to him thus: \"My brother: blessed are the meek who have inherited the land of the living.\" And say to him: \"My brother, if there is hardness in you, be meek now, and be sanctified, and run in the great and meek commandments of your Lord, and know the height and depth, the length and breadth, with all the saints.\" And when you see a man who has no mercy on his fellow man, say to him: \"My brother: blessed are the merciful, upon whom mercy will be, even when they have many follies, and because they forgive their Lord for what offends them, or steals from them, or commits a great sin against them, just as they forgive, so the righteous judge forgives them, and as they pursue, so he pursues them.\" For he had left that guilty one many talents of his follies, because he sought from his Lord, when it was time, that he and his wife and his sons be redeemed, and afterwards he went to judge what had offended him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܽܘܒܰܝܗܽܘܢ","severity":"info","text":"The repeated exclamation 'blessed are' (Syriac ṭūbawhōn) echoes the beatitude form of the Psalms and the New Testament, here applied to saints, the meek, and the merciful as models for the sick.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܪܥܳܐ ܕܚܰܝ̈ܶܐ","severity":"info","text":"The phrase 'land of the living' (Syriac arʿā d-ḥayyē) recalls the biblical 'land of the living' (e.g., Ps 27:13 Peshitta) and may also evoke the Matthean beatitude of the meek inheriting the earth (Matt 5:5).","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܟܪ̈ܺܝܢ","severity":"info","text":"The 'talents' (Syriac kakrē) of follies is a monetary metaphor common in Syriac moral discourse, indicating a large debt of sin that the guilty one owes, which the righteous judge forgives conditionally.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a tripartite exhortation: address to the unclean, the hard, and the merciless, each introduced by 'when you see a man who is … say to him thus', forming a catechetical pattern.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ ܕܰܛܡܰܐ","severity":"caution","text":"The phrase 'a man who is unclean' (Syriac enāš d-ṭammā) is ambiguous: it may refer to ritual impurity, moral sin, or a specific category of sick person; the homily does not clarify which.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'unclean man' is not specified; it could be a leper, a sinner, or someone in a state of ritual impurity.","The final narrative about the guilty one leaving talents and seeking redemption is elliptical; the referent of 'he' (the guilty one or the judge) is unclear."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܗܳܟܰܢܳܐ ܠܰܡ ܢܶܥܒܶܕ ܠܟܽܘܢ ܐܳܒܝ ܕܒܰܫܡܰܝܳܐ ܐܶܠܴܐ ܬܶܫܒܩܽܘܢ ܐ̱ܢܳܫ ܠܰܐܚܽܘܗ̱ܝ ܡܶܢ ܠܶܒܟܽܘܢ ܣܰܟ̈ܠܘܳܬܶܗ: ܐܳܦܶܢ ܗܳܘ̈ܝܳܢ ܐܰܪ̈ܒܰܥܡܳܐ ܘܬܶܫܥܺܝܢ ܒܝܰܘܡܳܐ ܚܰܕ. ܘܢܶܕܰܥ ܕܳܐܦ ܠܰܢ ܐܺܝܬ ܠܰܢ ܣܰܟ̈ܠܘܳܬܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ: ܘܶܐܢ ܢܶܫܒܽܘܩ ܚܢܰܢ: ܡܳܪܰܢ ܫܳܒܶܩ ܗܽܘ܀ ܘܡܳܐ ܕܚܳܙܶܝܬ ܝܰܥ̈ܢܶܐ ܘܒܳܙܽܘ̈ܙܶܐ ܕܟܰܦܢܺܝܢ ܠܝܰܥܢܽܘܬܳܐ ܐܶܡܰܪ: ܐܰܚ̈ܰܝ: ܛܽܘܒܰܝܗܽܘܢ ܠܰܐܝܠܶܝܢ ܕܰܟܦܶܢܘ ܘܰܨܗܺܝܘ ܠܟܺܐܢܽܘܬܳܐ: ܘܠܳܐ ܠܒܶܙܬܳܐ ܘܰܠܥܳܠܽܘܒܽܘܬܳܐ ܘܰܠܝܰܥܢܽܘܬܳܐ ܕܺܐܝܬܶܝܗ ܕܶܚܠܰܬ ܦܬܰܟܪ̈ܶܐ. ܟܽܠܳܗ ܓܶܝܪ ܟܪܺܝܗܽܘܬܳܐ ܗܳܕܳܐ ܗ̱ܝ ܕܣܳܒܰܪ ܠܶܗ ܐ̱ܢܳܫ ܕܡܶܢ ܚ̈ܛܳܗܶܐ ܕܚܰܒܪܶܗ ܡܶܣܬܰܝܰܒ ܟܰܕܠܳܐ ܚܳܛܶܐ ܥܰܡܶܗ ܘܪܳܢܶܐ ܒܪܶܥܝܳܢܶܗ ܕܶܐܢ ܚܳܙܶܐ ܒܡܰܢ ܕܰܐܣܟܶܠ ܘܰܣܪܰܚ ܘܠܳܐ ܕܳܐܶܢ ܠܶܗ ܐܰܘ ܛܳܪܶܕ ܠܶܗ: ܣܳܒܰܪ ܕܡܶܣܬܰܝܰܒ ܠܶܗ ܐܰܟܘܳܬܶܗ. ܘܡܶܛܽܠ ܗܳܕܶܐ ܒܳܥܶܐ ܡܰܢ ܕܰܟܪܺܝܗ ܒܪܶܥܝܳܢܶܗ: ܕܢܰܣܪܚܶܗ ܒܡܰܚ̈ܘܳܬܳܐ ܠܡܰܢ ܕܰܣܪܰܚ: ܕܣܳܒܰܪ ܠܶܗ ܕܰܒܡܰܘܬܶܗ ܕܗܰܘ ܐܰܘ ܒܰܪܕܺܝܦܽܘܬܶܗ ܐܰܘ ܒܚܰܝܳܒܽܘܬܶܗ ܡܶܙܕܰܕܰܩ ܗܽܘ ܐܰܘ ܙܳܟܶܐ ܐܰܘ ܒܶܗ ܡܶܬܦܰܨܶܐ ܡܶܢ ܚ̈ܛܳܗܶܐ ܢܽܘܟܪ̈ܳܝܶܐ ܕܣܳܒܰܪ ܕܕܳܒܩܺܝܢ ܠܗܽܘܢ ܒܶܗ ܡܰܓܳܢ. ܘܡܶܛܽܠ ܗܳܕܶܐ ܐܶܡܰܪ ܠܶܗ ܡܳܪܰܢ: ܕܶܐܡܰܬܝ ܕܠܳܐ ܨܳܒܶܐ ܕܢܶܫܬܡܰܥ ܠܳܟ ܐܰܚܽܘܟ: ܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܫܰܪܟܳܐ ܕܚܰܢ̈ܦܶܐ: ܕܡܰܪܺܝܕܺܝܢ ܘܠܳܐ ܡܶܫܬܰܡܥܺܝܢ. ܘܰܐܝܟ ܕܠܳܐ ܕܳܐܶܢ ܐܰܢ̱ܬ ܠܗܳܠܶܝܢ ܕܒܰܪ̈ܳܝܶܐ ܐܶܢܽܘܢ: ܘܠܳܐ ܠܗܳܢܳܐ ܐܰܚܽܘܟ ܕܰܡܪܰܕ ܬܕܽܘܢ܀ ܘܡܳܐ ܕܚܳܙܶܝܬ ܒܥܶܠ̈ܒܳܒܶܐ ܚܰܕ ܕܚܰܕ ܐܶܡܰܪ: ܐܰܚܰܝ̈: ܛܽܘܒܰܝܗܽܘܢ ܠܥܳܒ̈ܕܰܝ ܫܠܳܡܳܐ ܕܰܒܢܰܘ̈ܗ̱ܝ ܕܰܐܠܳܗܳܐ ܢܶܬܩܪܽܘܢ.","english":"Thus we should do for you, my father in heaven, but you should leave a man to his brother from your heart his follies. Also the four and ninety hours in one day. And know that you too have follies before God. And if he leaves a sin, the Lord leaves him. And when you see the poor and the needy who are hungry for poverty, say: \"My brothers, blessed are those who hungered and thirsted for the sake of the church, and not for the sake of plunder and greed and poverty, which is the fear of idols.\" For all this sickness is that a man thinks that from the sins of his companion he is absolved, while he does not sin with him and is content with his thoughts, if he sees that he has erred and transgressed and does not admonish him or drive him away; he thinks that he is absolved like him. And because of this, the sick one desires in his thought that he cause him to transgress by means of the very things by which he transgressed, so that he thinks that by the death of that one, or by his being driven out, or by his condemnation, he himself is justified, or conquers, or is redeemed from the sins which he thinks are clinging to him by contagion. And because of this, the Lord said to him: \"When your brother does not wish to listen to you, consider him as the rest of the wicked, who are rebellious and do not obey. And as you do not pay heed to those who are outside, so do not pay heed to this brother of yours who has rebelled.\" And when you see enemies, one of another, say: \"My brothers, blessed are the peacemakers, who in the name of God are called.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܺܝܗܽܘܬܳܐ","severity":"info","text":"The Syriac term krīhūtā (sickness) is used metaphorically for spiritual or moral illness, not physical disease, consistent with the homily's ascetic theme.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܡܰܬܝ ܕܠܳܐ ܨܳܒܶܐ ܕܢܶܫܬܡܰܥ ܠܳܟ ܐܰܚܽܘܟ","severity":"info","text":"The phrase 'When your brother does not wish to listen to you' echoes Matthew 18:15-17, where Jesus instructs on dealing with an unrepentant brother, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܶܚܠܰܬ ܦܬܰܟܪ̈ܶܐ","severity":"info","text":"The phrase 'fear of idols' (deḥlat patkārē) reflects early Christian polemic against pagan worship, common in Syriac ascetic literature to contrast true Christian poverty with idolatrous greed.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a narrative of moral reasoning, using hypothetical scenarios (e.g., seeing the poor, enemies) to illustrate the homily's argument about sin and absolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܽܘܒܰܝܗܽܘܢ ܠܥܳܒ̈ܕܰܝ ܫܠܳܡܳܐ","severity":"info","text":"The blessing of peacemakers (ʿābdē šlāmā) parallels Matthew 5:9 and early Syriac traditions emphasizing reconciliation, as seen in the Diatessaron and Aphrahat's Demonstrations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܗܳܟܰܢܳܐ, ܠܰܡ ܢܶܥܒܶܕ) that may reflect scribal errors or dialectal variants; the translation follows the source edition's interpretation.","The phrase 'four and ninety hours in one day' is obscure; it may be a numerical symbol or a textual corruption, possibly referring to a monastic schedule."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܥܳܒ̈ܕܰܝ ܫܠܳܡܳܐ ܕܶܝܢ ܗܳܠܶܝܢ ܕܰܡܪܰܥܶܝܢ ܠܰܒܥܶܠ̈ܕܒܳܒܶܐ ܕܺܐܝܬ ܒܰܟ̈ܢܽܘܫܳܬܳܐ ܐ̱ܚܪ̈ܳܢܝܳܬܳܐ ܕܪܰܚܺܝܩܺܝܢ ܡܶܢܗܽܘܢ: ܘܥܳܒܕܺܝܢ ܫܰܝܢܳܐ ܒܰܐܪܥܳܐ ܕܰܐܒܽܘܗܽܘܢ ܘܗܳܘܶܝܢ ܡܶܨ̈ܥܳܝܶܐ ܒܰܝܢܳܬܗܽܘܢ ܘܰܡܪܰܥܶܝܢ ܠܗܽܘܢ ܒܒܳܥܽܘܬܳܐ ܘܰܒܡܰܟܺܝܟܽܘܬܳܐ ܘܰܒܡܰܪܬܝܳܢܽܘܬܳܐ. ܘܶܐܡܰܬܝ ܕܰܡܪܰܥܶܝܢ ܒܥܶܠ̈ܕܒܳܒܶܐ: ܘܳܐܡܪܺܝܢ ܒܣܶܢܶܐܬܗܽܘܢ ܡ̈ܶܠܶܐ ܒܺܝܫ̈ܳܬܳܐ ܚܰܕ ܥܰܠ ܚܰܕ: ܢܶܗܦܽܘܟ ܐܶܢܶܝܢ ܚܢܰܢ ܘܢܺܐܡܰܪ ܛܳܒ̈ܳܬܳܐ ܚܠܳܦܰܝܗܶܝܢ: ܐܰܝܟܰܢܳܐ ܟܰܪܝܳܐ ܠܶܗ ܠܰܦܠܳܢ ܥܰܠ ܕܠܳܐ ܡܪܰܥܰܝ ܥܰܡܳܟ ܘܨܳܒܶܐ ܗܽܘ ܕܢܶܬܪܰܥܶܐ ܠܳܟ ܘܳܐܡܰܪ: ܕܠܳܐ ܚܳܕܶܐ ܗ̱ܘܺܝܬ ܒܗܳܕܶܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܘܰܐܫܪܥܳܢܝ ܤܳܛܳܢܳܐ ܘܨܰܥܪܶܬ ܠܳܐܚܝ ܘܰܠܗܰܕܳܡܝ. ܟܰܕ ܠܳܐ ܐܳܡܰܪ ܗܰܘ ܡܰܢ ܕܗܽܘ ܗܳܟܰܢܳܐ: ܥܕܰܡܳܐ ܕܢܶܦܟܰܗ ܪܽܘܓܙܗܽܘܢ ܟܰܕ ܪܰܚܺܝܩܺܝܢ ܚܰܕ ܡܶܢ ܚܰܕ ܘܳܐܬܶܝܢ ܘܝܳܗܒܺܝܢ ܫܠܳܡܳܐ ܚܰܕ ܠܚܰܕ ܒܢܽܘܫܩܬܳܐ ܩܰܕܺܝܫܬܳܐ. ܘܶܐܠܳܐ ܗܳܦܟܺܝܢܰܢ ܡܶܠܰܝܗ̈ܽܘܢ ܒܺܝܫ̈ܳܬܳܐ ܠܫܰܦܺܝܪ̈ܳܬܳܐ: ܒܥܶܠܰܬ ܟܽܠ ܡ̈ܶܠܶܐ ܣܰܢ̈ܝܳܬܳܐ ܐܳܡܪܺܝܢ ܚܰܕ ܥܰܠ ܚܰܕ: ܘܰܐܢ̱ܬ ܕܺܐܝܬܰܝܟ ܡܶܨܥܳܝܳܐ ܫܰܦܺܝܪܳܐ: ܐܶܢ ܐܳܙܰܠ̱ܬ ܡܰܘܒܠܰܬ ܠܗܶܝܢ ܐܰܝܟ ܕܺܐܝܬܰܝܗܶܝܢ: ܕܳܠܰܚ ܐܰܢ̱ܬ ܠܗܽܘܢ: ܘܠܳܐ ܡܶܬܪܰܥܶܝܢ܀ ܘܡܳܐ ܕܚܳܙܶܝܬ ܐ̱ܢܳܫܳܐ ܒܥܶܠܕ̈ܒܳܒܶܐ ܕܰܟܡܺܝܢܳܐ ܒܗܽܘܢ ܒܥܶܠܕܒܳܒܽܘܬܗܽܘܢ ܡܶܢ ܠܓܰܘ: ܐܶܡܰܪ: ܐܰܚܰܝ̈: ܛܽܘܒܰܝܗܽܘܢ ܠܰܐܝܠܶܝܢ ܕܰܕܟܶܝܢ ܒܠܶܒܗܽܘܢ: ܕܗܶܢܽܘܢ ܢܶܚܙܽܘܢܳܝܗ̱ܝ ܠܰܐܠܳܗܳܐ: ܘܗܳܟܰܢܳܐ ܗܘܰܝܬ ܡܗܰܠܶܟ ܥܪܺܝܡܳܐܺܝܬ ܘܡܰܟܺܝܟܳܐܺܝܬ ܥܰܡ ܟܽܠܢܳܫ: ܘܡܰܠܶܦ ܐܰܢ̱ܬ ܠܗܽܘܢ ܘܰܡܫܰܝܶܢ ܐܰܢ̱ܬ ܠܗܽܘܢ: ܡܶܢ ܐܰܝܟܳܐ ܕܚܳܙܶܐ ܕܥܳܐܶܠ ܐܰܢ̱ܬ ܥܠܰܝܗܽܘܢ.","english":"The makers of peace, then, are those who heal the enemies that are in the secret places of the other distant hours, and they make peace on the earth of your father, and they become mediators between you, and they heal you with supplication, humility, and meekness. And when they heal the enemies, and they speak in their assemblies evil words one against another, they turn and come and say good things instead of them, as one who is grieved for a certain person because he did not heal with you, and he desires that he be healed for you, and he says: I was not glad in this enmity, and Satan stirred me up, and I harmed my brother and my member. When that one does not speak thus, until their anger subsides, when they are distant from one another, and they come and give peace to one another with a holy kiss. Otherwise, they turn their evil words into good ones; on account of every evil word they speak one against another, and you who are a good mediator, if you go, you will bring them as they are, you will trouble them, and they will not be healed. And when you see a sign of enemies that are hidden within them in their enmity from within, say: My brothers, blessed are those who are pure in heart, for they will see God. And thus I was walking humbly and meekly with everyone, and you teach them and you persuade them, from where you see that you enter upon them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܳܒ̈ܕܰܝ ܫܠܳܡܳܐ","severity":"info","text":"The phrase 'makers of peace' (ʿāḇday šlāmā) is a Syriac calque on the Greek eirēnopoioi, a term used in early Christian literature for those who reconcile disputants.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢܽܘܫܩܬܳܐ ܩܰܕܺܝܫܬܳܐ","severity":"info","text":"The 'holy kiss' (b-šūšqatā qaddīštā) is a liturgical and social gesture in Syriac Christianity, often exchanged during the Eucharist or as a sign of reconciliation.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܽܘܒܰܝܗܽܘܢ ܠܰܐܝܠܶܝܢ ܕܰܕܟܶܝܢ ܒܠܶܒܗܽܘܢ: ܕܗܶܢܽܘܢ ܢܶܚܙܽܘܢܳܝܗ̱ܝ ܠܰܐܠܳܗܳܐ","severity":"info","text":"This echoes Matthew 5:8 ('Blessed are the pure in heart, for they shall see God'), a beatitude frequently cited in Syriac ascetical literature.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܶܠ̈ܕܒܳܒܶܐ ܕܺܐܝܬ ܒܰܟ̈ܢܽܘܫܳܬܳܐ ܐ̱ܚܪ̈ܳܢܝܳܬܳܐ ܕܪܰܚܺܝܩܺܝܢ ܡܶܢܗܽܘܢ","severity":"info","text":"The 'enemies in the secret places of the other distant hours' likely refers to lingering resentments or spiritual conflicts that persist over time, a theme common in Syriac monastic homilies on inner peace.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܠܳܐ ܗܳܦܟܺܝܢܰܢ ܡܶܠܰܝܗ̈ܽܘܢ ܒܺܝܫ̈ܳܬܳܐ ܠܫܰܦܺܝܪ̈ܳܬܳܐ","severity":"info","text":"The passage presents a conditional structure: if the mediator acts rightly, reconciliation follows; otherwise, the mediator's intervention worsens the conflict. This rhetorical pattern is typical of Syriac paraenetic homilies.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܳܐ ܕܚܳܙܶܝܬ ܐ̱ܢܳܫܳܐ ܒܥܶܠܕ̈ܒܳܒܶܐ ܕܰܟܡܺܝܢܳܐ ܒܗܽܘܢ","severity":"caution","text":"The phrase 'sign of enemies that are hidden within them' is ambiguous: it may refer to an external sign of internal enmity or to a symbolic marker of conflict. The Syriac ܐ̱ܢܳܫܳܐ (ʾāṯā) can mean 'sign' or 'omen'.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'secret places of the other distant hours' (ܒܰܟ̈ܢܽܘܫܳܬܳܐ ܐ̱ܚܪ̈ܳܢܝܳܬܳܐ ܕܪܰܚܺܝܩܺܝܢ ܡܶܢܗܽܘܢ) is obscure; it may refer to hidden times or to spiritual states. The reading taken is that it denotes lingering resentments over time.","The identity of 'your father' (ܐܰܒܽܘܗܽܘܢ) is unclear; it could refer to a monastic superior, God, or a spiritual father. The reading taken is that it is a generic address to the audience."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܡܳܐ ܕܰܚܙܳܬ ܒܺܝܫܬܳܐ ܕܗܳܟܰܢ ܒܰܣܺܝܡ ܐܰܢ̱ܬ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ ܡܰܝܠܠܳܐ ܘܳܐܡܪܳܐ:\nܡܳܢܳܐ ܐܶܥܒܶܕ ܡܶܟܺܝܠ ܕܚܰܘܺܝܬܶܗ ܐ̱ܢܳܫܳܐ ܛܰܡ̈ܐܶܐ ܘܒܺܝܫ̈ܶܐ: ܘܚܳܐܰܪ ܒܗܽܘܢ ܐܰܝܟ ܕܰܒܩܰܕ̈ܺܝܫܶܐ: ܘܡܰܪܬܶܐ ܠܗܽܘܢ ܐܰܝܟ ܕܰܠܐܰܚ̈ܶܐ. ܘܳܝ ܠܺܝ ܡܳܢܳܐ ܐܶܥܒܶܕ؟ ܠܰܝܬ ܠܺܝ ܡܶܟܺܝܠ ܐܰܬܪܳܐ ܕܰܐܩܪܶܒ ܥܰܡܶܗ. ܕܟܽܠܶܗ ܩܪܳܒܝ ܗܳܢܳܐ ܗܘܳܐ ܕܐ̱ܢܳܫ ܢܶܣܢܶܐ ܠܒܰܪܢܳܫܳܐ: ܐܳܦܶܢ ܡܶܛܽܠ ܚܛܳܗܰܘ̈ܗ̱ܝ ܘܗܳܢܳܐ ܪܳܚܶܡ ܐܶܢܽܘܢ ܠܚܰܛܳܝ̈ܶܐ ܐܰܝܟ ܡܳܪܰܢ. ܘܳܝ ܠܺܝ ܕܰܐܟܘܳܬܶܗ ܡܚܰܝܶܒ ܠܺܝ ܘܩܳܛܶܠ ܠܺܝ. ܐܶܠܴܐ ܝܺܕܥܶܬ ܡܳܢܳܐ ܐܶܥܒܶܕ. ܕܰܐܪܦܶܐ ܘܶܐܫܰܢܶܐ ܦܳܩܰܚ ܠܺܝ ܘܠܳܐ ܕܢܶܩܛܠܳܢܝ ܒܡܰܟܺܝܟܽܘܬܳܐ ܐܰܝܟ ܗܰܘ ܡܰܠܦܳܢܶܗ ܝܶܫܽܘܥ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ: ܕܥܰܠ ܝܰܪܩܳܐ ܕܰܟܪ̈ܺܝܗܶܐ܀","english":"And when she saw the evil one, who is now gentle, you are upon the good and upon the evil, speaking and saying: What then shall I do, that I may show him to be a foul and evil man? And he looks upon them as if upon saints, and he treats them as if they were brothers. Woe is me, what shall I do? I have no place now to do battle with him. For all this battle of mine was that the man might heal his wounds, even because of his sins, and now he loves and embraces sinners like a master. Woe is me, that one like him condemns me and kills me. But I know what I shall do: that I may let go and be silent, and he will open the way for me, and he will not kill me, through humility, like that teacher of his, Jesus. The end of Memra 4: On the Vegetables for the Sick.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker is the evil one (bīštā), who laments that the man now treats sinners with love and humility, foiling the evil one's battle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܺܝܫܬܳܐ","severity":"info","text":"The Syriac bīštā (evil one) is feminine, likely personifying evil or a demonic figure, consistent with the homily's allegorical frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܶܫܽܘܥ","severity":"info","text":"The closing reference to Jesus (Yeshuʿ) as the teacher of humility echoes the Gospel emphasis on meekness and love of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes Memra 4 with a dramatic monologue by the evil one, followed by a formal colophon naming the memra and its topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The colophon reads: 'The end of Memra 4: On the Vegetables for the Sick,' confirming the work's title and division.","cites":[{"key":"ed:dsc-191","label":"source edition: Memra 4: On the Vegetables for the Sick","url":"https://syriaccorpus.org/191"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'you are upon the good and upon the evil' is unclear; the Syriac likely means the evil one addresses the audience or the man directly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between the evil one and the man; the passage is best read as the evil one's interior monologue.","The phrase 'you are upon the good and upon the evil' may be a direct address to the audience or to the man, but the Syriac syntax is ambiguous."],"confidence":"high","notes":[]}]}