{"slug":"dsc-192","id":"syriac:dsc:dsc-192","title":"Memra 5: On the Milk of the Children","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:22Z","cost_usd":0.011967},"source":{"registry_id":"syriac:dsc:dsc-192","work_id":"dsc-192","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/192"},"stats":{"passages":18,"english_words":4719,"coptic_letters":0,"commentary_units":105,"commentary_kinds":8,"derived_notes":0,"ambiguities":36,"work_notes":6,"external_links":6,"timeline":6},"summary":{"work":"dsc-192","abstract":"Memra 5: On the Milk of the Children is an anonymous Syriac homily, likely composed in the 4th or 5th century CE, though the original Syriac is lost. The work survives in at least four Ethiopic manuscripts from the 18th–19th centuries, indicating transmission through Arabic into the Ethiopian Orthodox Tewahedo Church, where it was attributed to a deacon. The homily explores the metaphor of 'milk of the children' as spiritual nourishment for catechumens, contrasting with the 'bread' of mature instruction. It includes prohibitions on sharing meals with pagans and heretics, reflecting early Christian communal discipline. The present edition is based on a single Syriac manuscript (DSC 192), which may represent a late copy or different recension from the Ethiopic versions.","historical_context":"The homily likely originated in a Syriac-speaking Christian community in late antique or early medieval Mesopotamia, possibly within the Church of the East or West Syriac tradition. The theme of 'milk of the children' aligns with catechetical imagery in Syriac literature, such as the works of Aphrahat and Ephrem, who used pastoral metaphors for spiritual growth. The prohibition against eating bread with pagans, heretics, and the accursed reflects early Christian disciplinary practices, where shared meals signified doctrinal fellowship, echoing Pauline injunctions (e.g., 1 Corinthians 10:21; Galatians 2:12). The Syriac original is lost, and the work survives only through Ethiopic transmission, likely via Arabic intermediaries, entering the Ethiopian Orthodox Tewahedo Church's liturgical corpus. The earliest Ethiopic witnesses are post-medieval (18th–19th centuries), and the relationship between the Syriac and Ethiopic recensions remains unclear. The present edition relies on a single Syriac manuscript (DSC 192), which may contain scribal errors or lacunae, such as the ambiguous term 'ܘܳܐܣܽܘ̈ܛܶܐ' (heretics?).","significance":"This homily provides rare insight into Syriac catechetical and ascetic traditions, particularly the metaphorical use of 'milk' for initial spiritual instruction. Its transmission into Ethiopic Christianity illustrates the cross-cultural exchange of patristic and para-liturgical texts. The work's uncertain dating and fragmentary survival highlight the challenges of reconstructing lost Syriac originals through later translations.","timeline":[{"date":"4th–5th c.","event":"Probable composition of the Syriac original (speculative)."},{"date":"4th–5th c.","event":"Flourishing of Syriac authors like Aphrahat and Ephrem, whose pastoral imagery parallels the homily."},{"date":"6th–10th c.","event":"Possible transmission of the homily from Syriac into Arabic (inferred from Ethiopic path)."},{"date":"18th–19th c.","event":"Earliest surviving Ethiopic manuscripts of the homily."},{"date":"Undated","event":"Attribution to a deacon in the Ethiopic dossier."},{"date":"Undated","event":"Syriac manuscript DSC 192 copied (late copy or different recension)."}],"relations":[{"work":"Aphrahat, Demonstrations","relation":"Shares pastoral and catechetical imagery","key":"wikipedia:Aphrahat","label":"Wikipedia: Aphrahat","url":"https://en.wikipedia.org/wiki/Aphrahat"},{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Parallels metaphorical use of milk and bread for spiritual nourishment","key":"wikipedia:Ephrem the Syrian","label":"Wikipedia: Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian"},{"work":"Didache","relation":"Similar communal discipline regarding shared meals with non-believers","key":"wikipedia:Didache","label":"Wikipedia: Didache","url":"https://en.wikipedia.org/wiki/Didache"},{"work":"1 Corinthians 10:21","relation":"Pauline instruction on meals with non-believers, alluded to in the homily","key":"wikipedia:1 Corinthians 10","label":"Wikipedia: First Epistle to the Corinthians","url":"https://en.wikipedia.org/wiki/First_Epistle_to_the_Corinthians"},{"work":"Galatians 2:12","relation":"Pauline reference to shared meals, possibly echoed in the homily","key":"wikipedia:Galatians 2","label":"Wikipedia: Galatians 2","url":"https://en.wikipedia.org/wiki/Galatians_2"}],"external_links":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"Ethiopic Anonymous Deacon Breast Milk Dossier","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk","reason":"Primary dossier for the work's Ethiopic transmission."},{"key":"ed:dsc-192","label":"Syriac Manuscript DSC 192","url":"https://syriaccorpus.org/192","reason":"Base manuscript for the present edition."},{"key":"hollis:alma990028311540203941","label":"Hollis Record 990028311540203941","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028311540203941","reason":"Related manuscript or reference."},{"key":"hollis:alma990143103310203941","label":"Hollis Record 990143103310203941","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990143103310203941","reason":"Related manuscript or reference."},{"key":"hollis:alma99160677650903941","label":"Hollis Record 99160677650903941","url":"https://id.lib.harvard.edu/via/olvwork406760/catalog","reason":"Related manuscript or reference."},{"key":"hollis:alma99160677893803941","label":"Hollis Record 99160677893803941","url":"https://id.lib.harvard.edu/via/olvwork406789/catalog","reason":"Related manuscript or reference."}],"cautions":["The Syriac original is lost; the work's date and provenance are speculative, based on thematic parallels with 4th–5th century Syriac literature.","The Ethiopic witnesses are post-medieval (18th–19th c.) and have not been collated; the relationship between Syriac and Ethiopic recensions is unclear.","The present edition relies on a single Syriac manuscript (DSC 192), which may contain scribal errors or represent a different recension.","The term 'ܘܳܐܣܽܘ̈ܛܶܐ' (heretics?) is ambiguous and may be a scribal error or rare term.","Attribution to a deacon is only attested in the Ethiopic dossier and may not reflect the original Syriac authorship."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000646,"generated":"2026-11-15T02:25:54Z"},"checks":{"work":"dsc-192","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":105,"english_words":4719,"source_letters":15962,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The homily survives in at least four Ethiopic manuscripts, suggesting a transmission path from Syriac through Arabic into the Ethiopic tradition. The earliest witness is likely 18th–19th century.","cites":[{"key":"hollis:alma990028311540203941","label":"The Mariology of emperor Zärʼa Yaʻeqob of Ethiopia : texts and translations","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028311540203941"},{"key":"hollis:alma990143103310203941","label":"Matter of faith : an interdisciplinary study of relics and relic veneration in the medieval period","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990143103310203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is attributed to a deacon in the Ethiopic dossier, indicating it was received into the liturgical or para-liturgical corpus of the Ethiopian Orthodox Tewahedo Church.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"No firm date can be assigned. The Syriac original is lost; the Ethiopic version is post-medieval. The title and theme suggest a late antique or early medieval Syriac milieu, but this is speculative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on the Syriac source text, but no critical edition of the Syriac exists. The Ethiopic witnesses have not been collated; the relationship between the two traditions remains unclear.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition used here is from a single Syriac manuscript (DSC 192), which may represent a late copy or a different recension than the Ethiopic versions.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The homily’s theme—milk of children—may be metaphorical (spiritual nourishment) or literal (ascetic renunciation). Without a secure context, interpretation remains tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-192":{"label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"},"hollis:alma990028311540203941":{"label":"The Mariology of emperor Zärʼa Yaʻeqob of Ethiopia : texts and translations","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028311540203941"},"dossier:ethiopic-anonymous-deacon-breast-milk":{"label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"},"hollis:alma990143103310203941":{"label":"Matter of faith : an interdisciplinary study of relics and relic veneration in the medieval period","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990143103310203941"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܚܰܡܫܳܐ ܕܥܰܠ ܚܰܠܒܳܐ ܕܝܰܠ̈ܽܘܕܶܐ\nܡܶܟܺܝܠ ܢܺܐܡܰܪ ܥܰܠ ܐܰܝܢܳܐ ܕܚܰܠܒܳܐ ܗ̱ܝ ܡܶܐܟܽܘܠܬܶܗ ܕܺܐܝܬܶܝܗ: ܗܳܝ ܕܠܳܐ ܬܶܐܟܠܽܘܢ ܠܰܚܡܳܐ ܥܰܡ ܓܰܝܳܪ̈ܶܐ ܘܥܳܠ̈ܽܘܒܶܐ ܘܳܐܣܽܘ̈ܛܶܐ ܘܝܰܥ̈ܢܶܐ ܘܠܰܝ̈ܳܛܶܐ. ܡܦܰܩܰܕ ܠܶܗ ܠܝܰܠܽܘܕܳܐ ܕܠܳܐ ܢܶܐܟܽܘܠ ܠܰܚܡܳܐ ܥܰܡܗܽܘܢ: ܘܠܳܐ ܢܶܬܚܰܠܰܛ ܥܰܡܗܽܘܢ: ܡܶܛܽܠ ܕܰܛܠܶܐ ܗ̱ܘ. ܕܰܠܡܳܐ ܢܕܰܒܪܽܘܢܳܝܗ̱ܝ ܠܨܶܒܝܳܢܗܽܘܢ: ܡܶܛܽܠ ܕܠܳܐ ܝܳܕܰܥ ܡܶܕܶܡ ܘܡܶܬܕܰܒܰܪ ܐܰܝܟ ܫܰܒܪ̈ܶܐ. ܐܳܡܰܪ ܠܶܗ ܕܠܳܐ ܢܶܥܡܰܪ ܥܰܡܗܽܘܢ ܥܰܕ ܝܳܕܰܥ ܢܰܦܫܶܗ ܘܪܳܒܶܐ ܘܗܳܘܶܐ ܓܰܒܪܳܐ: ܘܗܳܝܕܶܝܢ ܡܫܰܕܰܪ ܠܶܗ ܕܢܺܐܙܰܠ ܢܬܰܠܡܶܕ ܐܶܢܽܘܢ ܘܢܶܗܘܶܐ ܐܶܡܪܳܐ ܒܰܝܢܳܬܗܽܘܢ ܘܢܶܥܒܶܕ ܡܶܢ ܕܺܐܒ̈ܶܐ ܐܶܡܪ̈ܶܐ ܬܰܡܺܝܡ̈ܶܐ:\nܡܶܛܽܠ ܗܳܕܶܐ ܐܶܡܰܪ ܠܶܗ ܗܳܟܰܢܳܐ: ܐܶܢ ܕܶܝܢ ܨܳܒܶܐ ܗܳܢܳܐ ܝܰܠܽܘܕܳܐ ܕܢܶܗܘܶܐ ܫܰܦܺܝܪܳܐ ܡܶܢ ܫܰܪܟܳܐ ܕܝܰܠ̈ܽܘܕܶܐ: ܕܢܶܪܒܶܐ ܒܰܥܓܰܠ ܘܢܺܐܬܶܐ ܠܩܰܘܡܬܳܐ ܡܫܰܡܠܰܝܬܳܐ: ܘܠܳܐ ܬܶܫܬܰܠܰܛ ܒܶܗ ܒܺܝܫܬܳܐ ܘܰܬܩܰܦܚܶܗ ܒܟܺܐܒ̈ܶܐ ܟܣ̈ܰܝܳܐ ܐܰܝܟ ܕܰܠܫܰܒܪܳܐ: ܒܢܰܦܫܶܗ ܢܶܙܕܰܗܰܪ ܕܠܳܐ ܢܶܬܬܚܶܕ ܒܥܶܠܰܬ ܡܶܐܟܠ̈ܳܬܳܐ: ܘܢܶܬܕܒܰܪ ܠܨܶܒܝܳܢܳܗ ܕܒܺܝܫܬܳܐ. ܘܠܳܐ ܢܶܗܘܶܐ ܒܥܶܠܕܒܳܒܳܐ ܠܐ̱ܢܳܫ ܘܠܳܐ ܢܦܰܪܣܶܐ ܠܚܰܛܳܝ̈ܶܐ: ܐܶܠܴܐ ܢܶܥܒܶܕ ܫܠܳܡܳܐ ܥܰܡܗܽܘܢ: ܟܰܕ ܠܳܐ ܐܳܟܶܠ ܠܰܚܡܳܐ ܥܰܡܗܽܘܢ. ܠܰܚܡܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܐܶܡܰܪ ܫܠܺܝܚܳܐ ܕܠܳܐ ܬܶܐܟܽܘܠ ܥܰܡܗܽܘܢ. ܠܰܘ ܕܢܶܗܘܶܐ ܠܗܽܘܢ ܒܥܶܠܕܒܳܒܳܐ: ܘܠܰܘ ܕܰܢܦܰܪܣܶܐ ܐܶܢܽܘܢ. ܗܰܘ ܓܶܝܪ ܕܥܳܒܶܕ ܫܠܳܡܳܐ ܥܰܡܗܽܘܢ ܘܡܶܙܕܗܰܪ ܒܢܰܦܫܶܗ: ܫܰܦܺܝܪ ܗ̱ܽܘ ܡܶܢ ܗܰܘ ܕܠܳܐ ܐܳܟܶܠ ܠܰܚܡܳܐ ܥܰܡܗܽܘܢ ܘܰܡܦܰܪܣܶܐ ܠܗܽܘܢ܀","english":"Memra 5: On the Milk of the Children\n\nNow then, he speaks concerning the manner in which milk is the food of the child. That he should not eat bread with pagans, and with oppressors, and with heretics, and with the ignorant, and with the accursed. He commanded the child that he should not eat bread with them, and that he should not mix with them, because he is a child. Lest they lead him to their will, because he knows nothing and is led like a child. He says to him that he should not dwell with them until he knows himself and grows up and becomes a man, and then he sends him that he may go and teach them and become a lamb among their flocks and do what the fathers of perfect lambs do.\n\nFor this reason he spoke thus: If, then, this child wishes to be better than the rest of the children, that he may grow quickly and come to a complete stature, and that evil may not prevail over him and strike him with hidden pains as a child, he himself should beware that he not be joined to the cause of foods and be led to the will of evil. And he should not be an enemy to them nor separate the sinners, but rather make peace with them, while not eating bread with them. It is bread alone that the Apostle said you should not eat with them. Not that you should be an enemy to them, nor that you should separate them. For he who makes peace with them and is careful of himself is better than he who does not eat bread with them and separates them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܠܒܳܐ ܕܝܰܠ̈ܽܘܕܶܐ","severity":"info","text":"The phrase 'milk of the children' is a metaphor for the initial, simple teaching given to catechumens, contrasting with the 'bread' of mature Christian instruction.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The prohibition against eating bread with pagans, heretics, and the accursed reflects early Christian communal discipline, where shared meals implied doctrinal fellowship.","cites":[{"key":"hollis:alma990028311540203941","label":"The Mariology of emperor Zärʼa Yaʻeqob of Ethiopia : texts and translations","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028311540203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܺܝܚܳܐ","severity":"info","text":"The reference to 'the Apostle' likely alludes to Paul's instruction in 1 Corinthians 10:21 or Galatians 2:12, where sharing meals with non-believers is discouraged.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a direct command (not to eat bread with certain groups) to a conditional exhortation (if the child wishes to be better), then to a clarification that the prohibition is only about bread, not enmity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of the child growing to become a 'lamb among their flocks' parallels the pastoral metaphor common in Syriac literature, e.g., in Aphrahat and Ephrem, for the catechumen's eventual role as a teacher.","cites":[],"named_sources":[],"dropped_cites":["hollis:alma99160677650903941"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or ambiguous phrase at 'ܘܳܐܣܽܘ̈ܛܶܐ' (heretics?), which may be a scribal error or a rare term; the translation follows the context of heretical groups.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ܘܳܐܣܽܘ̈ܛܶܐ' is uncertain; it may be a corruption of 'heretics' or a specific group name.","The phrase 'ܡܶܟܺܝܠ ܢܺܐܡܰܪ' could be read as 'Now then, he speaks' or 'Now then, it is said', with the speaker ambiguous (the author or a scriptural voice)."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܒܗܳܝ ܓܶܝܪ ܕܶܐܡܰܪ ܕܠܳܐ ܐܳܟܶܠ ܐ̱ܢܳܐ ܥܰܡ ܦܠܳܢ ܦܰܪܣܝܶܗ ܘܝܺܕܰܥܘ ܫܳܡ̈ܽܘܥܶܐ ܕܡܶܕܶܡ ܕܰܣܢܶܐ ܚܙܳܐ ܒܶܗ: ܘܡܶܛܽܠ ܗܳܝ ܥܳܪܶܩ ܡܶܢܶܗ. ܐܶܢ ܕܶܝܢ ܒܢܰܦܫܶܗ ܙܗܺܝܪ: ܠܳܐ ܢܶܕܚܰܠ ܢܶܐܟܽܘܠ ܠܰܚܡܳܐ ܥܰܡ ܚܰܛܳܝ̈ܶܐ. ܠܳܐ ܚܳܛܶܐ ܘܠܳܐ ܐܶܢ ܗܘܰܘ ܚܰܢ̈ܦܶܐ. ܡܶܛܽܠ ܓܶܝܪ ܕܠܳܐ ܢܶܬܕܒܰܪ ܠܶܗ ܠܨܶܒܝܳܢܗܽܘܢ ܒܺܝܫܳܐ ܦܰܩܕܶܗ ܫܠܺܝܚܳܐ ܗܳܕܶܐ ܠܰܘ ܡܶܛܽܠ ܕܚܳܛܶܐ ܠܶܗ. ܘܗܳܟܰܢܳܐ ܐܳܬܶܐ ܒܰܥܓܰܠ ܠܗܰܘ ܦܽܘܩܕܳܢܳܐ: ܕܰܚܫܽܘܒ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ. ܘܶܐܢ ܡܶܬܚܰܝܰܠ ܘܳܐܬܶܐ ܠܗܳܢܳܐ ܦܽܘܩܕܳܢܳܐ ܠܟܽܠܢܳܫ ܗܳܘܶܐ ܡܰܚܶܒ: ܠܓܰܘ̈ܳܝܶܐ ܘܰܠܒܰܪ̈ܳܝܶܐ ܘܠܳܐ ܡܶܬܢܟܶܐ ܘܰܡܝܰܩܰܪ ܠܗܽܘܢ ܘܣܳܐܶܡ ܠܗܽܘܢ ܐܰܝܟ ܕܰܡܝܰܬܪܺܝܢ ܡܶܢܶܗ. ܘܗܰܘ ܕܳܐܟܶܠ ܥܰܡܗܽܘܢ ܠܰܚܡܳܐ ܘܗܳܘܶܐ ܠܘܳܬ ܢܰܦܫܶܗ: ܫܰܦܺܝܪ ܗ̱ܽܘ ܡܶܢ ܗܰܘ ܕܠܳܐ ܐܳܟܶܠ ܥܰܡܗܽܘܢ ܘܰܡܦܰܪܣܶܐ ܠܗܽܘܢ ܒܣܶܦ̈ܘܳܬܶܗ. ܐܶܢ ܕܶܝܢ ܥܳܒܰܪ ܥܰܠܗܳܕܶܐ ܘܡܳܚܶܐ ܠܗܽܘܢ ܐܰܘ ܠܳܐܶܛ ܠܗܽܘܢ: ܐܰܘ ܣܳܢܶܐ ܠܗܽܘܢ: ܐܰܘ ܗܳܘܶܐ ܠܗܽܘܢ ܒܥܶܠܕܒܳܒܳܐ: ܢܳܦܶܠ ܠܶܗ ܡܶܢ ܟܺܐܢܽܘܬܳܐ. ܐܶܠܴܐ ܢܶܗܘܶܐ ܥܰܡܗܽܘܢ ܒܫܰܝܢܳܐ ܐܰܝܟ ܥܰܡ ܫܰܪܟܳܐ: ܘܢܰܪܬܶܐ ܐܶܢܽܘܢ. ܐܶܢ ܕܶܝܢ ܠܳܐ ܡܶܬܛܦܺܝܣܺܝܢ: ܢܳܦܠܺܝܢ ܒܺܐܝܕ̈ܰܝ ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܕܥܳܠܡܳܐ ܒܺܝܫܳܐ ܘܗܶܢܽܘܢ ܪܳܕܶܝܢ ܠܗܽܘܢ. ܘܶܐܠܳܐ ܟܒܰܪ ܥܳܒܶܕ ܠܗܽܘܢ ܡܳܪܰܢ ܐܰܝܟ ܕܰܠܦܰܘܠܳܘܣ ܐܰܘ ܐܰܝܟ ܕܰܠܡܳܟܣܳܐ ܘܰܠܚܰܛܳܝܬܳܐ܀","english":"For in that he says that a child should not eat bread with pagans, he reveals his own intention, and the hearers know that he saw something that troubled him. And because of that, he flees from them. But if he is careful with himself, he should not fear to eat bread with sinners. He does not sin, even if they are wicked. For it is because he should not be led by their evil will that the apostle commanded this, not because he himself sins. And thus he comes quickly to that commandment: that you should consider every person as better than yourself. And if it is possible, and he comes to this commandment, he should love every person, both insiders and outsiders, and not be troubled, and honor them, and place them as better than himself. And he who eats bread with them and is with himself, it is better than he who does not eat with them and separates them with his lips. But if he transgresses against this and strikes them, or curses them, or reviles them, or becomes an enemy to them, he falls from righteousness. Rather, he should be with them in peace as with the rest, and increase their number. But if they are not persuaded, they fall into the hands of evil judges of the evil world, and their judgment rules them. Otherwise, he would already make them sick, as with Paul, or as with the tax collector and the sinner.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܠܳܢ ܦܰܪܣܝܶܗ","severity":"info","text":"The phrase 'a certain pagan' (ܦܠܳܢ ܦܰܪܣܝܶܗ) uses the indefinite pronoun ܦܠܳܢ to denote a generic pagan, not a specific individual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܠܦܰܘܠܳܘܣ ܐܰܘ ܐܰܝܟ ܕܰܠܡܳܟܣܳܐ ܘܰܠܚܰܛܳܝܬܳܐ","severity":"info","text":"The reference to Paul and the tax collector and the sinner likely alludes to Galatians 2:11-14 (Paul's rebuke of Peter at Antioch) and the parable of the tax collector and the sinner (Luke 18:10-14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܕܥܳܠܡܳܐ ܒܺܝܫܳܐ","severity":"info","text":"The 'evil judges of the evil world' (ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܕܥܳܠܡܳܐ ܒܺܝܫܳܐ) may reflect a dualistic worldview common in Syriac ascetic literature, contrasting the righteous community with the corrupt secular authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܳܟܰܢܳܐ ܐܳܬܶܐ ܒܰܥܓܰܠ ܠܗܰܘ ܦܽܘܩܕܳܢܳܐ","severity":"info","text":"The phrase 'and thus he comes quickly to that commandment' (ܘܗܳܟܰܢܳܐ ܐܳܬܶܐ ܒܰܥܓܰܠ ܠܗܰܘ ܦܽܘܩܕܳܢܳܐ) marks a transition from prohibition to positive exhortation, structuring the homily's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܚܫܽܘܒ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ","severity":"info","text":"The command to consider every person as better than yourself (ܕܰܚܫܽܘܒ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ) parallels the ascetic humility found in the Apophthegmata Patrum and Syriac monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܠܳܐ ܟܒܰܪ ܥܳܒܶܕ ܠܗܽܘܢ ܡܳܪܰܥ","severity":"caution","text":"The phrase 'otherwise, he would already make them sick' (ܘܶܐܠܳܐ ܟܒܰܪ ܥܳܒܶܕ ܠܗܽܘܢ ܡܳܪܰܥ) is ambiguous: it may mean the righteous person would cause spiritual harm, or that the unrepentant would be punished by God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the tax collector and the sinner' (ܡܳܟܣܳܐ ܘܰܠܚܰܛܳܝܬܳܐ) is unclear: it may refer to a specific biblical figure or a generic example.","The phrase 'with himself' (ܠܘܳܬ ܢܰܦܫܶܗ) could mean 'in his own company' or 'with his own kind'."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܡܶܢ ܐܰܝܟܳܐ ܓܶܝܪ ܝܳܕܰܥ ܐܰܢ̱ܬ ܕܪܳܓܶܙ ܐܰܢ̱ܬ ܡܶܢ ܗܰܘ ܕܥܳܒܶܕ ܒܺܝܫ̈ܳܬܳܐ: ܐܶܢ ܦܰܘܠܳܘܣ ܗ̱ܽܘ: ܐܰܘ ܙܰܟܰܝ ܐܰܘ ܡܰܬܰܝ ܡܳܟܣܳܐ ܐܰܘ ܪܳܚܳܒ ܙܳܢܺܝܬܳܐ: ܐܰܘ ܗܳܝ ܫܳܡܪܳܝܬܳܐ ܕܓܳܝܪܳܐ ܗ̱ܘܳܬ ܒܣܰܓܺܝ̈ܐܶܐ: ܐܰܝܟ ܕܡܳܪܰܢ ܣܗܶܕ ܥܠܶܝܗ: ܕܚܰܡܫܳܐ ܓܰܒܪ̈ܺܝܢ ܐܺܝܬ ܗ̱ܘܳܐ ܠܳܗ ܤܛܰܪ ܡܶܢ ܗܰܘ ܕܰܒܝܰܘ̈ܡܰܝ ܡܳܪܰܢ؟ ܘܟܽܠܗܽܘܢ ܗܳܠܶܝܢ ܬܳܒܘ ܘܰܚܝܰܘ. ܘܡܶܬܬܪܺܝܡܺܝܢܰܢ ܥܰܠ ܚܰܛܳܝ̈ܶܐ ܘܠܳܐ ܝܳܕܥܺܝܢܰܢ ܕܰܠܡܳܐ ܗܳܘܝܳܐ ܠܰܢ ܚܰܪܬܶܗ ܕܰܫܠܶܝܡܽܘܢ ܐܰܘ ܕܰܣܟܰܪܝܽܘܛܳܐ ܐܰܘ ܕܫܰܪܟܳܐ ܕܐ̱ܢܳܫܳܐ ܕܫܰܦܺܝܪܺܝܢ ܗ̱ܘܰܘ ܒܩܰܕܡܳܝܰܬܗܽܘܢ: ܘܰܒܚܰܪܬܳܐ ܚܛܰܘ ܠܗܽܘܢ. ܠܳܐ ܠܰܡ ܬܶܚܕܶܐ ܒܰܬܒܳܪܳܐ ܕܰܒܥܶܠܕܒܳܒܳܟ: ܕܰܠܡܳܐ ܢܰܝܬܶܐ ܐܰܠܳܗܳܐ ܥܠܰܝܟ ܬܒܳܪܶܗ ܘܠܳܐ ܢܚܽܘܣ ܥܠܰܝܟ ܐܰܝܟ ܕܠܳܐ ܚܳܣܬ ܥܰܠ ܐܰܚܽܘܟ: ܕܚܳܕܶܐ ܠܰܡ ܒܒܺܝܫܬܳܐ ܢܶܗܘܶܐ ܬܒܳܪܶܗ. ܠܳܐ ܓܶܝܪ ܟܺܐܢܳܐ ܗܳܕܶܐ ܕܡܳܪܰܢ ܡܺܝܬ ܚܠܳܦ ܚܰܛܳܝ̈ܶܐ: ܘܰܚܢܰܢ ܣܳܢܶܝܢ ܚ̱ܢܰܢ ܠܗܽܘܢ. ܟܰܕ ܓܶܝܪ ܡܶܪܚܰܡ ܢܶܪܚܰܡ ܐܶܢܽܘܢ: ܣܰܓܺܝ ܦܳܝܫܺܝܢ ܚ̱ܢܰܢ ܡܶܢ ܚܽܘܒܶܗ ܕܡܳܪܰܢ. ܟܰܕ ܢܶܣܢܶܐ ܐܶܢܽܘܢ: ܠܥܳܠܰܡ ܠܳܐ ܚܳܙܶܝܢܰܢ ܠܶܗ܀ ܐܺܝܬ ܬܽܘܒ ܦܽܘܩ̈ܕܳܢܶܐ ܐ̱ܚܪ̈ܳܢܶܐ ܕܚܰܠܒܳܐ ܐܶܢܽܘܢ ܕܝܰܠ̈ܽܘܕܶܐ: ܘܰܠܫܰܒܪ̈ܶܐ ܐܶܡܰܪ ܐܶܢܽܘܢ ܡܳܪܰܢ. ܗܳܕܶܐ: ܕܰܒܐܽܘܪܚܳܐ ܕܚܰܢ̈ܦܶܐ ܠܳܐ ܬܺܐܙܽܠ̱ܘܢ: ܘܰܠܟܰܪܟܳܐ ܠܰܡ ܕܫܳܡܪ̈ܳܝܶܐ ܠܳܐ ܬܶܥܠܽܘܢ: ܐܶܠܴܐ ܙܶܠܘ ܠܟܽܘܢ ܠܰܡ ܠܘܳܬ ܢܩܰܘ̈ܳܬܳܐ ܕܰܛܥܰܝ̈ ܡܶܢ ܒܶܝܬ ܐܺܝܣܪܳܐܶܝܠ. ܗܳܢܰܘ ܕܶܝܢ ܠܰܡ ܠܘܳܬ ܒܢܰܝ̈ ܥܰܡܟܽܘܢ ܙܶܠܘ ܘܰܐܟܪܶܙܘ. ܘܬܽܘܒ ܡܳܐ ܕܥܰܠܬܽܘܢ ܠܰܡ ܠܰܩܪܺܝܬܳܐ ܫܰܐܶܠܘ ܡܰܢܽܘ ܫܳܘܶܐ ܒܳܗ ܘܰܠܘܳܬܶܗ ܫܪܰܘ.","english":"For where do you know that you are angry? From him who does evil deeds. Is it Paul, or Zacchaeus, or Matthew the tax collector, or Rahab the harlot, or that Samaritan woman who was a prostitute among many, as Mar Ephrem testifies concerning her, that she had five men besides the one in the days of Mar Ephrem? And all these repented and lived. And they are exalted over sinners, and they do not know that perhaps the end of your Shalimites or of Iscariot or of the rest of the men who were good in their beginning, and in the end they sinned, may happen to you. Do not rejoice in the destruction of your enemy, lest God bring his destruction upon you and not spare you, as he did not spare your brother, so that you rejoice in his evil, his destruction will be. For it is not this that grieves Mar Ephrem, that he died for sinners, and that they sinned and sinned. For when he pities, he pities you; many remain sinning because of the debt of Mar Ephrem. When he heals you, you will never see him. There are yet other commandments of milk for you, mothers, and for the children Mar Ephrem said to you: this, that on the path of the pagans you should not go, and into the city of the Samaritans you should not enter, but go to the tents of the strayed from the house of Israel. That is, go to the sons of your people and preach. And again, when you enter a village, ask who is worthy in it and dwell with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"Mar Ephrem (Ephrem the Syrian) is cited as an authority; the homily invokes his testimony on the Samaritan woman and his commandments on milk.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul, Zacchaeus, Matthew, Rahab, Samaritan woman","severity":"info","text":"The list of repentant sinners (Paul, Zacchaeus, Matthew the tax collector, Rahab, the Samaritan woman) echoes biblical figures and early Christian tradition, though the Samaritan woman is not named in the NT.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Shalimites, Iscariot","severity":"info","text":"Shalimites likely refers to followers of Shalim (a Samaritan sect) or a corrupted form; Iscariot is Judas. The homily warns that even those who began well may end badly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a series of rhetorical questions and exempla to direct commandments (milk commandments) for mothers and children, marking a structural turn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܠܡܳܐ ܗܳܘܝܳܐ ܠܰܢ ܚܰܪܬܶܗ ܕܰܫܠܶܝܡܽܘܢ","severity":"caution","text":"The phrase 'the end of your Shalimites' is ambiguous; it may refer to a sect or be a textual corruption. The translation 'Shalimites' is tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Mar Ephrem","severity":"info","text":"The homily attributes to Mar Ephrem commandments about avoiding pagan paths and Samaritan cities, and instead preaching to one's own people, reflecting later Syriac Christian identity concerns.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shalimites' is uncertain; it may be a sect or a textual corruption.","The phrase 'the debt of Mar Ephrem' is obscure; it may refer to a spiritual obligation or a specific teaching."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܘܒܰܫܠܳܡܳܐ ܠܰܡ ܕܐ̱ܢܳܫ ܒܽܐܘܪܚܳܐ ܠܳܐ ܬܶܫܐܠܽܘܢ. ܘܰܐܝܢܳܐ ܠܰܡ ܕܠܳܐ ܡܩܰܒܶܠ ܠܟܽܘܢ ܡܳܐ ܕܢܳܦܩܺܝܬܽܘܢ: ܦܶܨܘ ܚܶܠܳܐ ܕܪ̈ܶܓܠܰܝܟܽܘܢ: ܘܠܰܣܕܽܘܡ ܠܰܡ ܢܶܗܘܶܐ ܢܺܝܚ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܡܶܢ ܕܰܠܟܰܪܟܳܐ ܗܰܘ. ܗܳܠܶܝܢ ܕܶܝܢ ܕܶܐܡܰܪ ܠܗܽܘܢ ܡܳܪܰܢ ܣܰܩܽܘܒܠܳܐ ܐܶܢܶܝܢ ܕܗܳܠܶܝܢ ܦܽܘܩ̈ܕܳܢܶܐ ܪ̈ܰܘܪܒܶܐ: ܕܣܺܝܡ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ ܘܡܳܐ ܕܥܰܠܬܽܘܢ ܠܒܶܝܬ ܚܰܢ̈ܦܶܐ: ܡܳܢ ܕܣܳܝܡܺܝܢ ܠܟܽܘܢ ܐܰܟܽܘܠܘ. ܡܳܢܳܐ ܕܳܡܝܳܐ ܗܳܕܶܐ ܕܥܽܘܠܘ ܠܒܶܝܬ ܚܰܢ̈ܦܶܐ: ܠܗܳܝ ܕܰܒܐܽܘܪܚܳܐ ܕܚܰܢ̈ܦܶܐ ܠܳܐ ܬܺܐܙܽܠ̱ܘܢ. ܡܳܪܰܢ ܕܶܝܢ ܦܰܩܶܕ ܐܶܢܽܘܢ ܗܳܟܰܢܳܐ: ܟܰܕ ܗܽܘ ܠܳܐ ܡܫܰܐܶܠ ܗ̱ܘܳܐ ܡܰܢ ܫܳܘܶܐ ܘܟܶܢ ܫܳܪܶܐ ܗ̱ܘܳܐ. ܐܶܠܴܐ ܗܽܘ ܠܘܳܬ ܒܺܝܫ̈ܶܐ ܫܳܪܶܐ ܗ̱ܘܳܐ: ܐܰܝܟ ܕܳܐܦ ܦܪ̈ܺܝܫܶܐ ܪܳܛܢܺܝܢ ܗ̱ܘܰܘ ܥܠܰܘܗ̱ܝ: ܕܟܽܠ ܠܘܳܬ ܚܰܛܳܝ̈ܶܐ ܘܡܳܟ̈ܣܶܐ ܘܙܳܢܝ̈ܳܬܳܐ ܥܳܐܶܠ ܘܳܐܟܶܠ ܥܰܡܗܽܘܢ ܘܫܳܬܶܐ. ܘܠܳܐ ܠܰܡ ܣܢܺܝܩܺܝܢ ܚܠ̈ܺܝܡܶܐ ܥܰܠ ܐܳܣܝܳܐ: ܐܶܠܴܐ ܐܶܢ ܐܰܝܠܶܝܢ ܕܒܺܝܫ ܒܺܝܫ ܥܒܺܝܕܺܝܢ. ܗܳܠܶܝܢ ܠܳܐ ܕܳܡܝ̈ܳܢ ܠܗܳܝ ܕܰܠܘܳܬ ܡܰܢ ܕܙܰܕܺܝܩ ܘܫܳܘܶܐ ܥܽܘܠܘ܀ ܐܳܦ ܫܠܺܝܚܳܐ ܟܰܕ ܐܺܝܬܰܘܗ̱ܝ ܗ̱ܘܳܐ ܟܽܠ ܥܰܡ ܟܽܠܢܳܫ ܕܰܠܟܽܠܢܳܫ ܢܰܪܬܶܐ: ܡܦܰܩܶܕ ܗ̱ܘܳܐ ܠܰܐܚܪ̈ܳܢܶܐ ܕܠܳܐ ܢܶܬܚܰܠܛܽܘܢ ܥܰܡ ܚܰܛܳܝ̈ܶܐ ܐܰܟܘܳܬܶܗ. ܐܰܝܟܰܢܳܐ ܗܳܟܺܝܠ ܟܰܕ ܗܶܢܽܘܢ ܚܠܺܝܛܺܝܢ ܗ̱ܘܰܘ ܘܠܳܐ ܦܳܪܫܺܝܢ ܗ̱ܘܰܘ ܛܳܒ̈ܶܐ ܡܶܢ ܒܺܝܫ̈ܶܐ؟ ܐܶܠܴܐ ܟܽܠܶܗ ܕܦܰܩܶܕ ܡܳܪܰܢ ܘܰܫܠܺܝܚܳܐ ܗܳܟܰܢܳܐ ܠܬܰܠܡܺܝܕ̈ܰܝܗܽܘܢ. ܚܕܳܐ ܡܶܛܽܠ ܟܪܺܝܗܽܘܬܗܽܘܢ: ܘܰܐܚܪܺܬܳܐ ܡܶܛܽܠ ܛܰܠܝܽܘܬܗܽܘܢ.","english":"And if you are traveling on a road, do not ask, \"Where is the inn?\" And if someone does not receive you with what you have brought, strengthen the sinews of your feet, and let Sodom not be pleasant to you on the day of judgment, more than that village. These, then, are the ones to whom our Lord said, \"Opponent, I have come because of these great commandments, which are set for everyone as is better for you.\" And when you enter a house of sinners, eat what they set before you. What is this that you enter a house of sinners, but you do not go on the road of sinners? Our Lord, however, commanded thus: while he did not ask with whom he was equal and with whom he began, but he began with the wicked, just as the Pharisees also used to run after him, because he used to go in and eat and drink with sinners, tax collectors, and harlots. And it is not that the healthy are disgusted by the physician, but rather those who are very evil. These are not like that one who is with the righteous and equal, but you enter. Also the apostle, when he was with everyone, for everyone's sake, he used to command the others not to mingle with sinners like him. How then, when they were mixed and did not separate the good from the evil? But all that our Lord and the apostle commanded thus to their disciples: one because of their weakness, and the other because of their youth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܫܠܳܡܳܐ","severity":"info","text":"The Syriac ܒܰܫܠܳܡܳܐ (ba-šlāmā) literally means 'in peace' but here functions as a conditional or concessive particle, equivalent to 'if' or 'when'. The English draft renders it as 'if', which is idiomatic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܕܽܘܡ","severity":"info","text":"The reference to Sodom (ܣܕܽܘܡ) alludes to the biblical city destroyed for its wickedness (Gen 19). The homilist warns against finding Sodom 'pleasant' on judgment day, echoing the moral lesson of Lot's escape.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܪ̈ܺܝܫܶܐ","severity":"info","text":"The Pharisees (ܦܪ̈ܺܝܫܶܐ) are depicted as criticizing Jesus for associating with sinners, tax collectors, and harlots. This reflects a known Gospel motif (e.g., Matt 9:10-11; Luke 15:1-2) and is used here to defend the practice of table fellowship with the sinful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܠܺܝܚܳܐ","severity":"info","text":"The 'apostle' (ܫܠܺܝܚܳܐ) likely refers to Paul, who in Gal 2:11-14 describes eating with Gentiles despite Jewish scruples. The homilist contrasts Paul's command to others not to mingle with sinners with his own practice, highlighting a tension in early Christian community boundaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܳܐ ... ܘܰܐܚܪܺܬܳܐ","severity":"info","text":"The passage concludes with a structural contrast: 'one because of their weakness, and the other because of their youth' (ܚܕܳܐ ܡܶܛܽܠ ܟܪܺܝܗܽܘܬܗܽܘܢ: ܘܰܐܚܪܺܬܳܐ ܡܶܛܽܠ ܛܰܠܝܽܘܬܗܽܘܢ). This dual rationale explains why Jesus and the apostle gave different commands to their disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܳܪܰܥ ܣܰܩܽܘܒܠܳܐ","severity":"caution","text":"The phrase ܡܳܪܰܥ ܣܰܩܽܘܒܠܳܐ (Māraʿ saqqublā) is obscure. It may be a corruption or a rare epithet for Christ ('Lord of the Opponent'?). The English draft renders it as 'Opponent', but the Syriac is uncertain; the text may be damaged here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܳܪܰܥ ܣܰܩܽܘܒܠܳܐ is unclear; it may be a scribal error or a unique title. The identity of the 'apostle' is not explicitly named but is inferred as Paul from context. The reference to 'Sodom' could be literal or metaphorical for any place of sin."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܐܰܝܟ ܐ̱ܢܳܫ ܡܳܐ ܕܝܳܗܶܒ ܠܰܚܡܳܐ ܠܝܰܠܽܘܕܳܐ: ܘܚܳܙܶܐ ܠܶܗ ܕܠܳܐ ܡܶܫܟܰܚ ܐܳܟܶܠ ܘܡܶܫܬܰܢܰܩ ܠܶܗ ܡܶܢ ܟܰܦܢܶܗ: ܡܶܚܕܳܐ ܝܳܗܶܒ ܠܶܗ ܚܰܠܒܳܐ ܕܰܡܨܶܐ ܚܰܝܠܶܗ ܘܝܳܢܶܩ ܘܚܳܕܶܐ: ܗܳܟܰܢܳܐ ܥܒܰܕ ܡܳܪܰܢ ܘܰܫܠܺܝܚܳܐ. ܡܶܛܽܠ ܗܳܟܺܝܠ ܕܰܛܠܶܝܢ ܗ̱ܘܰܘ ܡܶܢ ܫܪܳܪܳܐ: ܘܠܳܐ ܥܕܰܟܺܝܠ ܐܶܬܪܰܒܺܝܘ ܗ̱ܘܰܘ ܒܺܝܕܰܥܬܳܐ ܕܬܰܠܡܺܝ̈ܕܶܐ ܓܡܺܝܪ̈ܶܐ: ܘܡܶܙܕܟܶܝܢ ܗ̱ܘܰܘ ܡܶܢ ܕܳܪ̈ܽܘܫܶܐ: ܕܳܚܠܺܝܢ ܗ̱ܘܰܘ ܕܶܢܥܠܽܘܢ ܒܶܝܬ ܚܰܢ̈ܦܶܐ. ܘܚܰܢܦܽܘܬܳܐ ܣܰܓܺܝܐܳܐ ܗ̱ܘܳܬ ܒܗܰܘ ܙܰܒܢܳܐ. ܘܺܝܗ̱̈ܽܘܕܳܝܶܐ ܐܰܝܠܶܝܢ ܕܕܳܚܠܺܝܢ ܗ̱ܘܰܘ ܡܶܢ ܡܳܪܝܳܐ ܥܳܪܩܺܝܢ ܗ̱ܘܰܘ ܡܶܢ ܚܰܢ̈ܦܶܐ ܣܰܓܺܝ. ܡܶܛܽܠ ܕܡܳܐ ܕܶܐܙܰܠܘ ܚܰܛܳܝ̈ܶܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܥܰܠܘ ܒܶܝܬ ܚܰܢ̈ܦܶܐ: ܘܰܗܘܰܘ ܠܗܽܘܢ ܐܰܟܘܳܬܗܽܘܢ: ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ. ܡܶܛܽܠ ܕܫܳܒܩܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܘܣܳܓܕܺܝܢ ܠܰܦܬܰܟܪ̈ܶܐ. ܘܰܒܥܶܠܰܬ ܕܠܰܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܚܰܝܠܳܐ: ܡܶܚܕܳܐ ܕܚܳܙܶܝܢ ܗ̱ܘܰܘ ܠܚܰܢ̈ܦܶܐ: ܕܰܒܪܰܬ ܐܶܢܽܘܢ ܒܺܝܫܬܳܐ ܠܨܶܒܝܳܢܳܗ܀ ܘܟܰܕ ܚܙܳܐ ܡܳܪܝܳܐ: ܦܰܩܶܕ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܠܝܰܠ̈ܽܘܕܶܐ ܕܠܳܐ ܢܶܥܠܽܘܢ ܒܶܝܬ ܚܰܢ̈ܦܶܐ. ܣܳܒܪܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ ܬܰܠܡ̈ܺܝܕܶܐ ܒܗܰܘ ܙܰܒܢܳܐ ܡܶܛܽܠ ܕܠܳܐ ܥܕܰܟܺܝܠ ܝܺܕܰܥܘ ܗ̱ܘܰܘ ܫܪܳܪܳܐ: ܕܳܐܦ ܡܰܢ ܕܳܐܙܶܠ ܡܰܠܶܦ ܒܶܝܬ ܚܰܢ̈ܦܶܐ ܚܳܛܶܐ. ܘܩܳܛܶܠ ܠܶܗ ܡܳܪܝܳܐ ܐܰܝܟ ܕܰܠܗܳܠܶܝܢ: ܘܚܰܠܶܦܘ ܛܳܒܳܐ ܡܬܰܪܣܝܳܢܗܽܘܢ ܒܣܳܛܳܢܳܐ ܩܳܛܽܘܠܗܽܘܢ: ܘܰܠܝܽܘܩܢܳܐ ܚܰܝܳܐ ܒܥܶܓܠܳܐ ܡܺܝܬܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܰܣܺܝܪܺܝܢ ܗ̱ܘܰܘ ܒܰܐܣܽܘܪ̈ܶܐ ܩܫܰܝ̈ܳܐ: ܐܰܝܟ ܥܰܒ̈ܕܶܐ ܕܡܰܪܺܝܕܺܝܢ ܥܰܠ ܡܳܪ̈ܰܝܗܽܘܢ. ܐܰܝܟ ܕܶܐܡܰܪ: ܕܘܳܝ ܠܰܕܩܳܪܶܝܢ ܠܒܺܝܫܳܐ ܛܳܒܳܐ: ܘܰܠܛܳܒܳܐ ܒܺܝܫܳܐ.","english":"like a nurse who gives bread to an infant and sees that it cannot eat and is distressed by its hunger, immediately gives it milk that strengthens its power, and it grows quiet and rejoices. Thus did the Lord and the Apostle. For they were still weak from the truth, and had not yet been nurtured in the knowledge of perfect disciples, and were being weaned from the tares. They were afraid to enter the house of idols, and there was much idolatry at that time. And the Jews, who were afraid of the Lord, used to flee from many idols. For when the sinners who were among them went and entered the house of idols, they became like them; the Lord used to kill them. Because they abandoned him and worshipped idols. And because there was no strength in them, as soon as they saw idols, their evil inclination carried them away to its desire. And when the Lord saw, he commanded that they should not enter the house of idols, like infants. For the disciples thought at that time, because they did not yet know the truth, that even one who goes to teach in the house of idols sins. And the Lord kills him like those others, and they exchanged their good teacher for their murderous Satan, and the living Word for a dead corpse. For this reason they were bound in harsh fetters, like slaves who rebel against their masters. As it is said: Woe to those who call the evil good, and the good evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܰܝܟ ܐ̱ܢܳܫ ܡܳܐ ܕܝܳܗܶܒ ܠܰܚܡܳܐ ܠܝܰܠܽܘܕܳܐ","severity":"info","text":"The opening simile of a nurse giving bread to an infant establishes the homiletic analogy: the Lord and the Apostle adapt their teaching to the disciples' immaturity, as a nurse substitutes milk for bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܳܪ̈ܽܘܫܶܐ","severity":"info","text":"The term ܕܳܪ̈ܽܘܫܶܐ (dārūšē) means 'tares' or 'weeds', a biblical metaphor for false teachings or corrupting influences (cf. Matt 13:24–30). The disciples are being weaned from these.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܰܢ̈ܦܶܐ","severity":"info","text":"The 'house of idols' (ܒܶܝܬ ܚܰܢ̈ܦܶܐ) refers to pagan temples, a persistent concern in early Syriac Christianity where converts feared contamination from idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܠܝܽܘܩܢܳܐ ܚܰܝܳܐ ܒܥܶܓܠܳܐ ܡܺܝܬܳܐ","severity":"info","text":"The phrase 'the living Word for a dead corpse' contrasts the living Logos (Christ) with dead idols, echoing Pauline language (cf. 2 Cor 3:6; Rom 1:23) and Syriac anti-pagan polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܘܳܝ ܠܰܕܩܳܪܶܝܢ ܠܒܺܝܫܳܐ ܛܳܒܳܐ: ܘܰܠܛܳܒܳܐ ܒܺܝܫܳܐ","severity":"info","text":"The closing aphorism 'Woe to those who call the evil good, and the good evil' parallels a saying in the Syriac tradition of the Apophthegmata Patrum, reinforcing moral inversion as a theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܫܠܺܝܚܳܐ","severity":"caution","text":"The phrase 'the Lord and the Apostle' (ܡܳܪܰܢ ܘܰܫܠܺܝܚܳܐ) is ambiguous: it may refer to Christ and a specific apostle (e.g., Paul) or to God and the apostolic office generally. The context favors the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' (ܫܠܺܝܚܳܐ) is not specified; it may be a generic reference or a particular figure like Paul.","The phrase 'they exchanged their good teacher for their murderous Satan' could be read as a metaphor for apostasy or as a literal accusation against Jewish converts to paganism."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܐܰܝܟ ܕܶܐܡܰܪܘ ܒܢܰܝ̈ ܐܺܝܣܪܳܐܶܝܠ ܥܰܠ ܗܰܘ ܒܺܝܫܳܐ ܕܰܐܛܥܺܝ ܐܶܢܽܘܢ ܒܡܰܕܒܪܳܐ. ܕܗܳܢܰܘ ܛܳܒܳܐ ܕܰܐܦܩܰܢ ܡܶܢ ܡܶܨܪܶܝܢ. ܘܟܰܢܝܽܘܗ̱ܝ ܠܰܡܣܰܝܒܳܐ ܒܫܶܡ ܩܰܕܺܝܫܳܐ ܬܰܩܺܝܦܶܗ ܕܝܰܥܩܽܘܒ. ܠܰܘ ܗܳܟܺܝܠ ܥܰܠ ܡܰܢ ܕܡܰܚܶܒ ܠܚܰܛܳܝ̈ܶܐ ܘܡܰܪܬܶܐ ܠܗܽܘܢ ܘܣܳܐܶܡ ܠܗܽܘܢ ܛܳܒ̈ܶܐ ܐܰܝܟ ܕܰܡܝܰܬܪܺܝܢ ܡܶܢܶܗ: ܡܶܬܒܶܐܫ ܠܶܗ ܠܰܐܠܳܗܳܐ: ܐܶܠܴܐ ܥܰܠ ܡܰܢ ܕܰܡܚܰܠܶܦ ܫܪܳܪܶܗ ܘܪܳܚܶܡ ܠܒܺܝܫ̈ܶܐ ܡܶܛܽܠ ܕܰܥܒܰܕ ܥܒܳܕܰܝ̈ܗܽܘܢ܀ ܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܗܳܟܺܝܠ ܡܪܰܒܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܺܝܕܰܥܬܳܐ ܘܢܳܛܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܶܢ ܡܰܟܫ̈ܠܳܢܶܐ: ܥܰܕ ܪܳܒܶܝܢ ܘܡܶܬܡܠܶܝܢ ܒܪܽܘܚܳܐ: ܘܠܳܐ ܬܽܘܒ ܡܶܬܟܰܫܠܺܝܢ. ܟܽܠܢܳܫ ܠܰܡ ܕܠܳܐ ܡܦܳܣ ܒܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ: ܚܰܠܒܳܐ ܗ̱ܝ ܡܶܐܟܽܘܠܬܶܗ: ܥܕܰܡܳܐ ܕܝܳܕܰܥ ܫܪܳܪܳܐ. ܒܰܫܠܳܡܳܐ ܠܰܡ ܕܐ̱ܢܳܫ ܒܽܐܘܪܚܳܐ ܠܳܐ ܬܶܫܐܠܽܘܢ: ܗܳܢܰܘ ܕܶܝܢ ܠܳܐ ܬܡܰܠ̱ܠܽܘܢ ܥܰܡ ܐ̱ܢܳܫ ܒܽܐܘܪܚܳܐ: ܥܕܰܡܳܐ ܕܳܐܙܺܠ̱ܝܢ ܐܢ̱ܬܽܘܢ ܠܰܐܝܟܳܐ ܕܫܰܕܪܶܬܟܽܘܢ. ܡܶܛܽܠ ܗܳܕܶܐ ܐܶܡܰܪ ܠܗܽܘܢ ܡܳܪܰܢ ܗܳܟܰܢܳܐ: ܕܠܳܐ ܒܥܶܠܰܬ ܫܠܳܡܳܐ ܢܶܬܟܰܫܠܽܘܢ ܒܝܰܕ ܐ̱ܢܳܫ ܐܰܘ ܢܶܨܽܘܢ ܐܰܘ ܢܰܗܪܽܘܢ: ܟܰܕ ܐܳܙܺܠ̱ܝܢ ܒܽܐܘܪܚܳܐ ܥܰܡ ܐ̱ܢܳܫ ܕܩܶܪܝܳܝ:\nܦܰܩܶܕ ܐܶܢܽܘܢ ܡܳܪܰܢ ܟܰܕ ܛܠܶܝܢ ܗܳܟܰܢ. ܘܡܳܐ ܕܚܳܨܘ ܘܰܪܒܰܘ: ܡܰܦܰܣ ܠܗܽܘܢ ܕܢܶܗܘܽܘܢ ܟܽܠ ܥܰܡ ܟܽܠܢܳܫ: ܕܰܠܟܽܠܢܳܫ ܢܥܰܕܪܽܘܢ: ܘܰܕܢܰܪܬܽܘܢ ܠܟܽܠܢܳܫ ܒܚܰܘܪܳܐ ܕܝܰܗ̱ܒ ܡܳܪܰܢ ܕܰܠܟܽܠܢܳܫ ܐܰܝܟ ܕܡܰܨܝܳܐ ܕܢܶܫܡܰܥ ܢܡܰܠܶܠ ܥܰܡܶܗ. ܠܳܐ ܓܶܝܪ ܡܶܬܬܒܰܥ ܐ̱ܢܳܫ ܚ̈ܛܳܗܶܐ ܕܚܰܒܪܶܗ: ܘܠܳܐ ܐ̱ܢܳܫ ܡܶܣܬܰܝܰܒ ܡܶܢ ܒܰܪ ܐ̱ܢܳܫܳܐ ܚܰܛܳܝܳܐ: ܐܶܠܴܐ ܥܒܰܕ ܐܰܝܟ ܥܒܳܕܰܘ̈ܗ̱ܝ.","english":"as the children of Israel said concerning that wicked one who led the people astray in the wilderness, and concerning that good one who brought them out of Egypt, and they named the elder after the holy name of the strong one of Jacob. It is not, therefore, concerning one who loves sinners and nourishes them and sets them as good as though they were better than him, that God is displeased; but rather concerning one who changes his truth and loves the wicked because of their deeds. Little by little, therefore, he was raising them in knowledge and guarding them from stumbling, until they grew and were filled with spirit, and would no longer stumble. For every person who does not digest solid food, milk is his food, until he knows the truth. In peace, when a person travels on the road, do not ask; but do not speak with a person on the road, until you go and arrive where you were sent. For this reason our Lord said to them here: that you should not, for the sake of peace, stumble by means of a person, or be distressed or led astray, when you go on the road with a person who is called. Our Lord commanded them when they were young here. And when they grew and matured, he permitted them to be with every person, so that they might help every person, and that their return to every person might be in the light that our Lord gave to every person, as one who is able to hear and speak with him. For a person is not held accountable for the sins of his companion, nor is a person separated from a sinful fellow human; but he acts according to his own deeds.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"children of Israel ... wilderness","severity":"info","text":"Alludes to the golden calf episode (Exod 32) and the figure of Jeroboam, who led Israel into idolatry; the 'wicked one' is likely Jeroboam, the 'good one' Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܰܩܺܝܦܶܗ ܕܝܰܥܩܽܘܒ","severity":"info","text":"The phrase 'the strong one of Jacob' likely refers to the angel or power associated with Jacob (cf. Gen 32:24-32), a common trope in Syriac tradition for a protective spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"milk as food for the immature","severity":"info","text":"The metaphor of milk for spiritual beginners is widespread in early Christian catechetical literature, e.g., Clement of Alexandria's 'Paedagogus' (1.6).","cites":[],"named_sources":["Clement of Alexandria Paedagogus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a biblical exemplum (Israel in the wilderness) to a general principle (milk for the immature), then to a specific dominical command about travel and association.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"do not speak with a person on the road","severity":"info","text":"This echoes the ascetic practice of silence during travel, attested in the Syriac 'Book of Steps' (memra 12) and the Rule of Pachomius (Praceepta 49).","cites":[],"named_sources":["Book of Steps","Pachomius Praecepta"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܫܠܳܡܳܐ ܠܰܡ ܕܐ̱ܢܳܫ ܒܽܐܘܪܚܳܐ","severity":"caution","text":"The phrase 'in peace, when a person travels' is ambiguous: it may mean 'if you meet a traveler, do not ask (his business)' or 'do not speak with him at all'; the homilist interprets it as a prohibition of conversation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' and 'the good one' in the opening allusion is not explicit; the homilist may conflate Jeroboam and Moses, or refer to other figures from the wilderness narratives.","The phrase 'the strong one of Jacob' could be an angel, a divine epithet, or a relic of Jewish angelology; the Syriac does not disambiguate.","The command about travel may be a citation of a lost dominical saying or a paraphrase of Matt 10:5-6; the source is not given."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܶܡܰܪ ܓܶܝܪ ܫܠܺܝܚܳܐ: ܕܠܰܘ ܐܰܝܠܶܝܢ ܕܗܳܠܶܝܢ ܥܳܒܕܺܝܢ ܚܳܛܶܝܢ ܒܰܠܚܽܘܕ: ܐܶܠܴܐ ܐܳܦ ܐܰܝܠܶܝܢ ܕܡܶܫܬܰܘܬܦܺܝܢ ܠܰܐܝܠܶܝܢ ܕܗܳܠܶܝܢ ܥܳܒܕܺܝܢ. ܡܳܐ ܕܚܳܙܶܐ ܠܓܰܢܳܒ̈ܶܐ ܘܰܠܓܰܝܳܪ̈ܶܐ ܘܰܠܩܳܛܽܘ̈ܠܶܐ: ܘܗܳܘܶܐ ܠܗܽܘܢ ܚܰܒܪܳܐ ܒܩܶܛܠܳܐ ܐܰܘ ܒܓܰܢܳܒܽܘܬܳܐ: ܐܰܘ ܒܓܰܘܪܳܐ: ܐܰܘ ܫܳܩܶܠ ܡܶܢ ܒܶܙܬܗܽܘܢ: ܐܰܘ ܡܩܰܒܶܠ ܫܽܘܚܕܳܐ ܘܗܳܝܕܶܝܢ ܡܟܰܣܶܐ ܥܠܰܝܗܽܘܢ. ܡܶܛܽܠ ܚܕܳܐ ܡܶܢ ܗܳܠܶܝܢ: ܗܳܢܳܐ ܡܢܳܬܶܗ ܣܳܐܶܡ ܥܰܡܗܽܘܢ܀ ܐܶܢ ܕܶܝܢ ܡܰܪܬܶܐ ܠܗܽܘܢ ܒܰܝܢܰܘܗ̱ܝ ܘܰܠܗܽܘܢ: ܘܠܳܐ ܡܦܰܪܣܶܐ ܠܗܽܘܢ: ܡܶܛܽܠ ܕܰܒܢܰܝ̈ ܒܶܣܪܶܗ ܐܶܢܽܘܢ: ܐܰܝܟ ܕܣܳܢܶܐ ܗܽܘ ܕܠܳܐ ܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܶܗ ܗܳܟܘܳܬ ܘܰܢܦܰܪܣܝܶܗ ܐܶܡܰܬܝ ܕܡܰܣܟܶܠ ܘܒܳܥܶܐ ܡܶܢ ܟܽܠ ܐ̱ܢܳܫ ܕܚܳܙܶܐ ܠܶܗ: ܕܟܰܣܳܐ ܥܠܰܝ ܕܠܳܐ ܐܶܡܽܘܬ: ܠܳܐ ܚܳܛܶܐ. ܐܶܠܴܐ ܗܳܟܰܢܳܐ ܢܺܐܡܰܪ ܐ̱ܢܳܫ ܠܡܰܢ ܕܡܰܣܟܶܠ ܘܚܳܙܶܐ ܠܶܗ ܐܰܘ ܫܳܡܰܥ ܥܠܰܘܗ̱ܝ: ܒܶܪܝ ܫܽܘܚܕܳܐ ܡܶܢܳܟ ܠܳܐ ܡܩܰܒܶܠ ܐ̱ܢܳܐ: ܐܶܠܴܐ ܡܶܛܽܠ ܕܚܽܘܒܳܐ ܡܟܰܣܶܐ ܚ̈ܛܳܗܶܐ ܘܡܶܛܽܠ ܕܣܰܢܝܳܐ ܥܠܰܝ ܒܶܗܬܬܳܐ ܕܐ̱ܢܳܫ ܢܦܰܪܣܶܝܢܝ: ܐܳܦܶܢ ܡܶܫܬܪܰܥ ܐ̱ܢܳܐ ܘܩܳܛܶܠ ܐ̱ܢܳܐ ܩܶܛܠܳܐ: ܡܶܛܽܠܗܳܕܶܐ ܕܠܳܐ ܐܶܦܶܠ ܠܺܝ ܡܶܢ ܟܺܐܢܽܘܬܳܐ: ܗܳܝ ܕܣܳܢܶܐ ܐ̱ܢܳܐ ܕܐ̱ܢܳܫ ܢܦܰܪܣܶܝܢܝ: ܐܰܝܟܰܢܳܐ ܐܶܦܰܪܣܶܐ ܐܶܢܳܐ ܠܰܐ̱ܚܪ̈ܳܢܶܐ ܘܶܐܗܘܶܐ ܥܰܘܳܠܳܐ ܘܠܳܐ ܟܺܐܢܳܐ؟ ܡܶܛܽܠ ܗܳܢܳܐ ܒܺܐܝܕ̈ܰܝ ܕܺܝܠܝ ܠܳܐ ܐܳܬܝܳܐ ܥܠܰܝܟ ܒܺܝܫܬܳܐ. ܟܬܺܝܒ ܗ̱ܽܘ ܓܶܝܪ: ܕܒܺܝܫܬܳܐ ܐܳܬܝܳܐ: ܐܶܠܴܐ ܘܳܝ ܠܡܰܢ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܬܺܐܬܶܐ.","english":"For the Apostle says: not only those who themselves commit sins, but also those who participate with those who commit them. When he sees thieves and robbers and murderers, and he becomes their companion in murder or in theft or in robbery, or he takes from their plunder, or he receives a bribe and then conceals them. Because of one of these, he places his hand with them. But if he rebukes them in his own house and theirs, and does not expose them, because they are of his own flesh, as one who does not wish to do evil to him, thus he does not expose them when he errs and seeks from every man who sees him to conceal him so that he does not die, he does not sin. But rather, a man says thus to one who errs and sees him or hears about him: My son, I do not receive a bribe from you, but because love conceals sins, and because I am ashamed of the shame of the man who exposed me, I also am willing and kill a man, a murder, because of this, so that I do not fall into grief, that which a man who exposed me does. How shall I expose others and be wicked and not grieve? Because this does not come by my hands, evil comes upon you. For it is written: evil comes, but woe to him by whose hands it comes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܺܝܚܳܐ","severity":"info","text":"The phrase 'the Apostle says' introduces a paraphrase of 1 Corinthians 8:12 (or a similar Pauline passage on complicity in sin). The Syriac text expands the biblical notion of participation in sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܽܘܚܕܳܐ","severity":"info","text":"The term ܫܽܘܚܕܳܐ (šuḥdā) means 'bribe' or 'gift' in a corrupt sense. It is a key legal/moral term in Syriac ethical literature, denoting illicit gain that compromises justice.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily's concern with complicity in sin (theft, robbery, murder) and concealment through bribery reflects late antique Syriac monastic and ecclesiastical discipline, where moral responsibility extended to those who enabled sinners.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from a general principle (complicity in sin) to specific examples (thieves, robbers, murderers) and then to a hypothetical case of familial concealment, building a casuistic argument that culminates in a scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܺܝܒ ܗ̱ܽܘ ܓܶܝܪ: ܕܒܺܝܫܬܳܐ ܐܳܬܝܳܐ: ܐܶܠܴܐ ܘܳܝ ܠܡܰܢ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܬܺܐܬܶܐ","severity":"info","text":"The closing citation 'evil comes, but woe to him by whose hands it comes' is a proverbial saying, possibly echoing biblical wisdom (cf. Sirach or Proverbs) but not a direct quotation from the canonical Peshitta. It functions as a moral aphorism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage contains a possible scribal error or ambiguous syntax: 'ܘܳܝ ܠܡܰܥ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܬܺܐܬܶܐ' could be read as 'woe to him by whose hands it comes' or 'woe to the one through whose hands it comes'. The English draft smooths this into a general statement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' is not specified; it may refer to Paul, but the paraphrase is loose.","The final scriptural citation is not a direct Peshitta verse; its source is uncertain.","The phrase 'ܘܳܝ ܠܡܰܥ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܬܺܐܬܶܐ' is ambiguous in its referent: it may mean 'woe to him by whose hands it comes' or 'woe to the one through whose hands it comes'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܢܶܣܬܰܟܰܠ ܕܒܺܝܫܬܳܐ ܠܳܐ ܐܳܬܝܳܐ ܥܰܠ ܒܰܪܢܳܫܳܐ: ܐܶܠܴܐ ܐܰܘ ܒܺܐܝܕܰܘ̈ܗ̱ܝ ܐܳܬܝܳܐ ܥܰܠ ܢܰܦܫܶܗ: ܐܰܘ ܒܺܐܝܕ̈ܰܝ ܚܰܒܪܶܗ ܐܳܬܝܳܐ ܥܠܰܘܗ̱ܝ: ܐܰܘ ܕܶܐܢ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܰܢܒܰܚܪܶܗ ܠܐ̱ܢܳܫ ܐܰܘ ܢܢܰܨܚܺܝܘܗ̱ܝ ܒܝܰܕ ܤܳܛܳܢܳܐ: ܐܰܝܟ ܕܰܠܐܺܝܽܘܒ. ܘܳܝ ܠܰܡ ܠܡܰܢ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܐܳܬܝܳܐ ܒܺܝܫܬܳܐ܀ ܚܳܙܶܐ ܐܰܢ̱ܬ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܕܐ̱ܢܳܫܳܐ ܒܺܝܫ̈ܶܐ ܐܳܬܝܳܐ ܐܰܘ ܕܺܝܠܶܗ ܐܰܘ ܕܚܰܒܪܶܗ. ܗܳܫܳܐ ܒܶܪܝ ܒܺܐܝܕ̈ܰܝ ܕܺܝܠܝ ܕܶܐܣܬܰܩܒܠܶܬ ܘܰܚܙܺܝܬܳܟ ܠܳܐ ܐܳܬܝܳܐ ܥܠܰܝܟ ܒܺܝܫܬܳܐ: ܐܶܠܴܐ ܐܶܢ ܐܶܬܳܬ ܥܠܰܝܟ ܒܺܐܝܕ̈ܰܝ ܐ̱ܚܪܺܢܳܐ ܕܚܳܙܶܐ ܠܳܟ: ܘܶܐܢ ܒܺܐܝܕ̈ܰܝ ܕܺܝܠܳܟ ܕܣܳܪܰܚ ܐܰܢ̱ܬ ܗܳܢܳܐ ܣܽܘܪܚܳܢܳܐ. ܐܶܠܴܐ ܒܥܺܝ ܡܶܢ ܐܰܠܳܗܳܐ ܘܰܐܩܺܝܡ ܠܶܗ ܩܝܳܡܳܐ ܕܠܳܐ ܥܳܒܶܕ ܐܰܢ̱ܬ ܐܰܝܟ ܗܳܕܶܐ ܘܡܶܬܪܰܚܰܡ ܥܠܰܝܟ. ܐܶܢ ܓܶܝܪ ܗܳܟܰܢܳܐ ܠܳܐ ܬܶܥܒܶܕ: ܐܶܢ ܡܶܢ ܐܺܝܕ̈ܰܝ ܒܢܰܝ̈ܢܳܫܳܐ ܕܠܳܐ ܡܪܰܚܡܳܢܺܝܢ ܦܳܠܶܛ ܐܰܢ̱ܬ: ܐܰܠܳܗܳܐ ܡܰܝܬܶܐ ܪܽܘܓܙܶܗ ܥܠܰܝܟ: ܕܡܰܟܶܐܒ ܐܰܢ̱ܬ ܠܶܒܳܐ ܕܒܰܪܢܳܫܳܐ ܒܰܪ ܛܽܘܗܡܳܟ ܡܶܢ ܐܳܕܳܡ. ܐܶܢܳܐ ܚܳܣ ܠܺܝ ܕܬܺܐܬܶܐ ܒܺܝܫܬܳܐ ܒܺܐܝܕܰܝ̈ ܘܰܐܒܶܐܫ ܠܐ̱ܢܳܫ. ܗܳܟܰܢܳܐ ܢܟܰܘܶܢ ܐ̱ܢܳܫ ܠܚܰܒܪܶܗ ܒܰܝܢܰܘܗ̱ܝ ܘܠܶܗ: ܡܳܐ ܕܚܳܙܶܐ ܠܶܗ ܕܚܳܛܶܐ: ܘܠܰܘ ܥܰܡ ܓܰܝܳܪ̈ܶܐ ܘܩܳܛܽܘ̈ܠܶܐ ܣܳܐܶܡ ܡܢܳܬܶܗ ܘܡܶܫܬܰܘܬܰܦ ܥܰܡܗܽܘܢ: ܐܶܠܴܐ ܩܰܕܺܝܫܳܐ ܗܳܘܶܐ ܘܰܡܡܰܠܶܐ ܢܳܡܽܘܣܶܗ ܕܰܡܫܺܝܚܳܐ. ܡܳܐ ܓܶܝܪ ܕܰܡܦܰܪܣܶܐ ܠܶܗ: ܥܳܒܶܕ ܡܶܕܶܡ ܕܣܳܢܶܐ ܗܽܘ ܕܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܶܗ: ܘܗܳܘܶܐ ܥܰܘܳܠܳܐ ܘܠܳܐ ܟܺܐܢܳܐ. ܘܳܐܬܝܳܐ ܒܺܐܝܕܰܘ̈ܗ̱ܝ ܒܺܝܫܬܳܐ ܘܰܡܩܰܒܶܠ ܘܳܝܳܐ ܗܰܘ: ܕܘܳܝ ܠܰܡ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܬܺܐܬܶܐ ܒܺܝܫܬܳܐ܀","english":"Understand that evil does not come upon a person by itself; rather, it comes upon him either through his own hands or through the hands of his companion, or else God wills that he be punished by a bear or slain by Satan, as with Job. Woe to us if evil comes through our own hands! You see that evil comes through the hands of a person, either his own or his companion's. Now, my son, through my own hands I have received and seen you, so that evil does not come upon you; but if it does come upon you through the hands of others who see you, or through your own hands because you commit this sin, then pray to God and make a covenant with him that you will not act thus, and he will have mercy on you. For if you do not do this, you will escape through the hands of merciless wild beasts, and God will bring his wrath upon you, so that you grieve the heart of a person of your own race from Adam. Woe to me if evil comes through my hands and harms a person! Thus a person shows his companion, for his own sake and for his sake, when he sees him sinning: he does not associate with murderers and killers, setting his portion and sharing with them, but he is holy and fulfills the law of Christ. For when he spreads himself out, he does something that helps that person do what he does, and he becomes wicked and without shame. And evil comes through his hands, and he receives that woe: woe to us if evil comes through our hands!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homilist argues that evil does not come upon a person autonomously but through one's own actions or those of a companion, or by divine will as with Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܰܠܐܺܝܽܘܒ","severity":"info","text":"The reference to Job being punished by a bear or slain by Satan alludes to the biblical figure's trials, though the specific details are not directly from the canonical book of Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܺܝܫܬܳܐ","severity":"info","text":"The Syriac term ܒܺܝܫܬܳܐ (bīštā) means 'evil' or 'misfortune,' central to the homily's moral causation argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The homily reflects a Syriac Christian ascetic milieu where personal responsibility and communal accountability are emphasized, with echoes of monastic discipline.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative section, shifting from general apostolic teaching to direct exhortation ('my son') and a conditional warning about divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of evil coming through one's own hands or a companion's hands parallels earlier Syriac wisdom literature on moral complicity, such as in the Book of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'punished by a bear or slain by Satan' may be a non-canonical expansion of Job's story; the exact source is unclear.","The identity of 'my son' is ambiguous—could be a literal child or a spiritual disciple."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܚܙܺܝ ܗܳܟܺܝܠ ܐܰܝܟܰܢܳܐ ܪܳܗܶܛ ܐܰܢ̱ܬ ܥܰܡ ܓܰܢܳܒ̈ܶܐ ܘܣܳܐܶܡ ܐܰܢ̱ܬ ܡܢܳܬܳܟ ܥܰܡ ܓܰܝܳܪ̈ܶܐ: ܡܳܐ ܕܰܡܟܰܘܢܰܬ ܠܳܐܚܽܘܟ ܐܰܘ ܡܦܰܪܣܶܐ ܐܰܢ̱ܬ ܠܶܗ: ܐܰܘ ܡܳܐ ܕܡܰܪܬܶܐ ܐܰܢ̱ܬ ܠܶܗ. ܒܚܽܘܒܳܐ ܢܰܪܬܶܐ ܗܳܟܺܝܠ ܠܟܽܠܢܳܫ ܐܰܚܰܝ̈: ܒܪܽܘܚܳܐ ܡܰܟܺܝܟܬܳܐ ܠܰܐܝܢܳܐ ܕܚܳܛܶܐ: ܕܠܳܐ ܬܽܘܒ ܢܶܚܛܶܐ ܘܠܰܐܝܢܳܐ ܕܩܳܐܶܡ: ܕܢܶܫܬܰܪܰܪ ܘܢܺܐܪܰܒ ܘܠܳܐ ܢܶܦܶܠ. ܡܳܕܶܝܢ ܠܳܐ ܢܕܽܘܢ ܠܐ̱ܢܳܫ ܘܰܢܦܰܪܣܶܐ: ܘܬܺܐܬܶܐ ܒܺܝܫܬܳܐ ܒܺܐܝܕܰܝ̈ܢ ܕܺܝܠܰܢ. ܟܬܺܝܒ ܓܶܝܪ ܕܠܳܐ ܢܕܽܘܢ ܕܠܳܐ ܢܶܬܬܕܺܝܢ. ܘܶܐܬܕܰܡܰܘ ܠܰܡ ܠܰܐܒܽܘܟܽܘܢ ܕܒܰܫܡܰܝܳܐ: ܕܗܽܘ ܒܰܣܺܝܡ ܗ̱ܽܘ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ ܘܡܰܚܶܬ ܡܶܛܪܶܗ ܥܰܠ ܟܺܐܢ̈ܶܐ ܘܥܰܠ ܥܰܘ̈ܳܠܶܐ. ܘܰܟܒܰܪ ܬܺܐܡܰܪ ܠܺܝ: ܕܠܰܓܡܺܝܪ̈ܶܐ ܟܬܺܝܒ̈ܳܢ ܗܳܠܶܝܢ: ܘܶܐܢܳܐ ܠܳܐ ܨܳܒܶܐ ܐ̱ܢܳܐ ܕܶܐܗܘܶܐ ܓܡܺܝܪܳܐ: ܐܶܠܴܐ ܟܺܐܢܳܐ. ܠܳܐ ܬܶܬܚܰܡܰܬ ܠܳܟ ܥܰܠ ܕܳܐܡܰܪ ܐ̱ܢܳܐ ܠܳܟ. ܐܶܢ ܠܰܓܡܺܝܪ̈ܶܐ ܐܰܡܺܝܪ̈ܳܢ ܗܳܠܶܝܢ: ܕܠܳܐ ܬܕܽܘܢ ܘܠܳܐ ܬܺܐܬܶܐ ܒܺܝܫܬܳܐ ܒܺܐܝܕܰܝ̈ܟ: ܐܶܠܴܐ ܚܙܺܝ ܕܳܐܦ ܠܳܐ ܠܛܳܒ̈ܶܐ ܐܰܡܺܝܪ̈ܳܢ ܗܳܠܶܝܢ: ܕܕܽܘܢ ܘܦܰܪܣܳܐ ܐܶܠܴܐ ܠܰܟܪ̈ܺܝܗܶܐ: ܘܰܠܐ̱ܢܳܫܳܐ ܕܙܳܟܝܳܐ ܠܗܽܘܢ ܒܺܝܫܬܳܐ: ܘܣܳܢܶܝܢ ܥܕܰܡܳܐ ܠܩܶܛܠܳܐ. ܐܶܡܰܪ: ܕܡܳܐ ܕܰܪܫܰܝܬܳܝܗ̱ܝ: ܐܶܠܴܐ ܡܶܬܛܦܺܝܣ ܠܳܟ ܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܡܳܟܣܳܐ ܘܰܐܝܟ ܚܰܢܦܳܐ: ܘܠܳܐ ܬܶܗܘܶܐ ܒܺܝܫܳܐ ܘܬܶܩܛܽܘܠܳܝܗ̱ܝ ܐܰܘ ܬܶܥܩܽܘܪܳܝܗ̱ܝ ܐܰܝܟ ܕܰܠܙܺܝܙܳܢܳܐ: ܘܰܐܢ̱ܬ ܠܳܐ ܪܓܺܝܫ ܐܰܢ̱ܬ ܐܶܢ ܚܶܛܬܳܐ ܗ̱ܝ܀ ܐܺܝܬ ܐ̱ܢܳܫܳܐ ܐܰܝܟ ܦܰܘܠܳܘܣ ܘܡܳܟ̈ܣܶܐ ܘܙܳܢܝ̈ܳܬܳܐ ܕܰܒܩܰܕܡܳܝܬܳܐ ܙܺܝ̈ܙܳܢܶܐ ܗܘܰܘ ܘܰܒܚܰܪܬܳܐ ܗܘܰܘ ܚ̈ܶܛܶܐ ܛܳܒ̈ܳܬܳܐ.","english":"See, then, how you run with the thieves and you place your hand with the murderers. When you have envied your brother or you have divided with him, or when you have caused him to be sick. With love, then, cause every man to live; with a humble spirit, lead the one who sins, that he may not add sins, and lead the one who stands, that he may be strengthened and increase and not fall. Do not judge a man and divide, and evil will not come through your hands. For it is written that you should not judge that which is not known. And be like your Father in heaven, who is set over the good and over the evil and lets down his rain over the righteous and over the wicked. And you will say to me: These things are written for the perfect, and I do not wish to be perfect, but righteous. Do not be angry with me for what I say to you. If these things are said to the perfect, that you should not judge and evil will not come through your hands, yet see that these things are also not said to the good, that you should judge and divide, but to the sick, and to men whom evil has overcome, and they go as far as murder. He said: I do not despise their beginning, but their end is fitting for you like a tax collector and like a robber, and you should not be evil and kill them or uproot them like a weed, and you are not aware whether it is a sin. There are men like Paul and tax collectors and merchants who in the beginning were weeds and in the end were good sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܰܢܳܒ̈ܶܐ","severity":"info","text":"The Syriac term ܓܰܢܳܒ̈ܶܐ (gaʿbē) means 'thieves' or 'robbers', consistent with the homily's moral contrast between criminality and righteous conduct.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܶܐܬܕܰܡܰܘ ܠܰܡ ܠܰܐܒܽܘܟܽܘܢ ܕܒܰܫܡܰܝܳܐ","severity":"info","text":"The exhortation to imitate the Father in heaven who rains on both good and evil echoes Matthew 5:45 (Sermon on the Mount) and the broader biblical theme of divine impartiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul (ܦܰܘܠܳܘܣ) likely alludes to the apostle's transformation from persecutor to preacher, serving as a model for the homily's argument that even sinners can become righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܺܝ̈ܙܳܢܶܐ","severity":"info","text":"The metaphor of sinners as 'weeds' (ܙܺܝ̈ܙܳܢܶܐ) that can become 'good sins' (i.e., virtuous) parallels the agricultural imagery in the Parable of the Wheat and Tares (Matthew 13:24-30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚ̈ܶܛܶܐ ܛܳܒ̈ܳܬܳܐ","severity":"caution","text":"The phrase 'good sins' (ܚ̈ܶܛܶܐ ܛܳܒ̈ܳܬܳܐ) is paradoxical; it likely means 'good deeds' or 'virtues' in context, but the Syriac may reflect a scribal error or intentional oxymoron for rhetorical effect.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܡܰܪ: ܕܡܳܐ ܕܰܪܫܰܝܬܳܝܗ̱ܝ","severity":"info","text":"The homily shifts from direct exhortation to a reported speech ('He said: I do not despise their beginning'), introducing a dialogic or illustrative voice that clarifies the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the reported speech ('He said') is ambiguous; it may be the homilist quoting a biblical figure or a hypothetical interlocutor.","The phrase 'good sins' (ܚ̈ܶܛܶܐ ܛܳܒ̈ܳܬܳܐ) is ambiguous: it could be a scribal error for 'good deeds' or a deliberate paradox meaning 'virtues'."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܘܰܐܝܕܳܐ ܢܶܫܒܽܘܩ ܠܳܟ ܕܰܝܳܢܳܐ: ܗܳܝ ܕܦܰܩܕܳܟ ܕܠܳܐ ܬܶܥܩܽܘܪ ܙܺܝܙܳܢ̈ܶܐ؟ ܐܰܘ ܗܳܝ ܕܰܐܝܟ ܕܣܳܢܶܐ ܐܰܢ̱ܬ ܕܠܳܐ ܐ̱ܢܳܫ ܢܰܒܶܐܫ ܠܳܟ: ܠܳܐ ܬܰܒܶܐܫ ܐܰܢ̱ܬ ܠܰܐܚܪ̈ܳܢܶܐ؟ ܐܰܘ ܗܳܝ ܕܰܙܟܰܐܽܘܗ ܠܒܺܝܫܬܳܐ ܒܛܳܒܬܳܐ؟ ܐܰܘ ܗܳܝ ܕܠܳܐ ܬܕܽܘܢ ܕܠܳܐ ܬܶܬܕܺܝܢ؟ ܐܰܘ ܗܳܝ ܕܣܺܝܡ ܠܚܰܒܪܳܟ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ؟ ܐܰܘ ܗܳܝ ܕܰܫܒܽܘܩ ܠܶܗ ܠܡܰܢ ܕܰܐܣܟܶܠ ܒܳܟ ܫܰܒܥܺܝܢ ܥܰܠ ܫܒܰܥ؟ ܐܰܘ ܗܳܝ ܕܗܰܒ ܦܰܟܳܟ ܘܠܳܐ ܬܩܽܘܡ ܠܽܘܩܒܰܠ ܒܺܝܫܳܐ؟ ܐܰܘ ܗܳܝ ܕܘܳܝ ܠܡܰܢ ܕܒܺܐܝܕܰܘ̈ܗ̱ܝ ܬܺܐܬܶܐ ܒܺܝܫܬܳܐ؟ ܘܡܳܢܳܐ ܐܰܣܓܶܐ ܐܶܟܬܽܘܒ ܠܳܟ ܕܟܽܠܶܗ ܢܳܡܽܘܣܳܐ ܕܡܳܪܰܢ ܥܳܒܰܪ ܐܰܢ̱ܬ: ܐܶܡܰܬܝ ܕܡܰܒܶܐܫ ܐܰܢ̱ܬ ܠܡܰܢ ܕܰܐܣܟܶܠ ܒܳܟ. ܐܶܢ ܕܶܝܢ ܡܰܒܶܐܫ ܐܰܢ̱ܬ ܠܡܰܢ ܕܠܳܐ ܐܰܣܟܶܠ ܒܳܟ. ܟܡܳܐ ܚܳܐܶܒ ܐܰܢ̱ܬ ܘܰܡܨܰܥܰܪ ܐܰܢ̱ܬ ܠܰܐܠܳܗܳܐ: ܒܰܕܥܳܒܰܪ ܐܰܢ̱ܬ ܥܰܠ ܢܳܡܽܘܣܶܗ ܘܠܳܐ ܥܳܒܶܕ ܐܰܢ̱ܬ ܨܶܒܝܳܢܶܗ ܘܰܡܫܰܢܶܩ ܠܳܟ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ. ܠܳܐ ܓܶܝܪ ܠܰܓܡܺܝܪܽܘܬܳܐ ܡܳܛܶܐ ܐܰܢ̱ܬ ܟܡܳܐ ܕܕܳܐܶܢ ܐܰܢ̱ܬ ܘܡܶܢ ܟܺܐܢܽܘܬܳܐ ܢܳܦܶܠ ܐܰܢ̱ܬ: ܟܽܠ ܐܶܡܰܬܝ ܕܡܰܒܐܶܫ ܐܰܢ̱ܬ ܠܐ̱ܢܳܫ. ܐܶܠܴܐ ܐܰܢ̱ܬ ܕܒܳܥܶܐ ܐܰܢ̱ܬ ܕܬܶܗܘܶܐ ܓܡܺܝܪܳܐ ܐܰܘ ܟܺܐܢܳܐ: ܫܒܽܘܩ ܕܺܝܢܳܟ: ܐܰܠܳܗܳܐ ܕܳܐܶܢ ܠܶܗ. ܘܡܰܢ ܕܒܺܝܫ ܗ̱ܽܘ ܢܳܦܶܠ ܒܺܐܝܕܰܝ̈ ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܕܥܳܠܡܳܐ ܒܺܝܫܳܐ: ܘܗܶܢܽܘܢ ܡܫܰܢܩܺܝܢ ܠܶܗ. ܘܶܐܢ ܦܳܠܶܛ ܡܶܢ ܬܰܫܢܺܝܩܗܽܘܢ ܕܗܳܠܶܝܢ ܘܠܳܐ ܬܳܐܶܒ: ܐܰܠܳܗܳܐ ܡܫܰܢܶܩ ܠܶܗ: ܕܠܰܝܬ ܕܡܶܢ ܐܺܝܕ̈ܰܘܗ̱ܝ ܢܶܫܬܰܘܙܰܒ. ܕܶܚܠܬܳܐ ܗ̱ܝ ܠܰܡ ܪܰܒܬܳܐ ܠܡܶܦܰܠ ܒܺܐܝܕܰܘ̈ܗ̱ܝ ܕܰܐܠܳܗܳܐ ܚܰܝܳܐ: ܕܠܰܘ ܐܰܝܟ ܕܰܗܘܳܐ ܗܳܪܟܳܐ: ܗܳܘܶܐ ܡܰܟܺܝܟ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ܀","english":"And which one shall I leave for you, O judge, that which commanded you not to uproot the seeds? Or that which, as you are foolish, you do not harm yourself, you should not harm others? Or that which conquers evil with good? Or that which you do not know so that you may not be known? Or that which places your companion as though he were better than you? Or that which leaves him who insulted you to be forgiven seventy times seven? Or that which gives your peace and does not stand against evil? Or that which says, \"Woe to him through whose hands evil comes\"? And how much more is written for you, that you transgress the entire law of the Lord, when you harm him who insulted you. But if you harm him who did not insult you, how much do you sin and diminish God, when you transgress his law and do not do his will, and you torment yourself on the day of judgment? For you do not reach perfection, but you fall from the height of sorrow, whenever you harm a man. But if you wish to be perfect or sorrowful, leave your judgment; God will judge him. And he who is evil falls into the hands of evil judges of the evil world, and they torment him. And if he escapes from their torment and does not repent, God torments him, for there is no one who escapes from his hands. It is a great fear to fall into the hands of the living God, for it is not as it is here; he will be humble on the day of judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܝܳܢܳܐ","severity":"info","text":"The Syriac term 'dayyānā' (judge) is used here in a rhetorical address, likely referring to the listener's own inner moral judgment or conscience, rather than a civil judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܰܒܥܺܝܢ ܥܰܠ ܫܒܰܥ","severity":"info","text":"The phrase 'seventy times seven' echoes the Matthean teaching on forgiveness (Matt 18:21-22), where Peter asks how many times one must forgive, and Jesus responds with a similar multiplicative expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܺܝܢܳܐ","severity":"info","text":"The 'day of judgment' (dīnā) is a common eschatological theme in Syriac homiletics, emphasizing divine retribution and the fear of falling into God's hands, as developed in the latter part of this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of rhetorical questions (introduced by 'or that which...') to a direct exhortation about transgression and judgment, marking a structural transition from moral instruction to eschatological warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܰܟܺܝܟ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"The closing image of being 'humble on the day of judgment' parallels the Syriac tradition of humility before God's judgment, as seen in the writings of Ephrem and later Syriac fathers, where humility is a key virtue in eschatological contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܳܢܳܐ ܐܰܣܓܶܐ ܐܶܟܬܽܘܒ ܠܳܟ","severity":"info","text":"The phrase 'how much more is written for you' may be a rhetorical exaggeration or a reference to an unwritten moral law; the Syriac does not specify a particular scriptural text, so caution is needed in identifying a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'judge' (dayyānā) is ambiguous: it could refer to a literal judge, the listener's conscience, or a metaphorical figure. The reading taken is that it addresses the listener's inner moral judgment.","The phrase 'seventy times seven' may be a direct quotation of Matt 18:22 or a general expression of infinite forgiveness; the Syriac does not provide an explicit citation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܐܶܠܴܐ ܐܰܚܰܝ̈: ܕܠܳܐ ܟܰܕ ܕܳܝܢܺܝܢܰܢ ܢܶܬܬܕܺܝܢ: ܐܰܘ ܟܰܕ ܣܳܢܶܝܢܰܢ ܢܶܣܬܢܶܐ: ܐܰܘ ܟܰܕ ܬܳܒܥܺܝܢܰܢ ܢܶܬܬܒܰܥ: ܐܰܘ ܟܰܕ ܪܳܫܶܝܢܰܢ ܢܶܬܪܫܶܐ: ܘܰܒܗܰܘ ܕܺܝܢܳܐ ܕܕܳܝܢܺܝܢܰܢ ܢܶܬܬܕܺܝܢ: ܡܳܠܶܟ ܐ̱ܢܳܐ ܕܢܶܫܠܶܐ ܡܶܢ ܕܺܝܢܳܐ ܘܢܰܪܬܶܐ ܡܰܪܬܳܝܽܘ ܠܟܽܠܢܳܫ ܒܚܽܘܒܳܐ. ܐܶܠܴܐ ܠܰܡ ܬܶܥܒܶܕ ܕܺܝܢܳܐ ܠܢܰܦܫܳܟ: ܐܶܢܳܐ ܐܶܥܒܶܕ ܕܺܝܢܳܟ: ܐܶܡܰܪ ܐܰܠܳܗܳܐ. ܐܶܢ ܕܶܝܢ ܡܶܙܕܰܥܰܡ ܐܰܢ̱ܬ ܐܰܘ ܠܳܐܶܛ ܐܰܢ̱ܬ ܐܰܘ ܡܳܚܶܐ ܐܰܢ̱ܬ ܘܠܳܐ ܟܳܒܶܫ ܐܰܢ̱ܬ ܚܶܡܬܳܟ ܘܫܳܠܶܐ ܐܰܢ̱ܬ: ܠܳܐ ܥܳܒܶܕ ܠܳܟ ܐܰܠܳܗܳܐ ܕܺܝܢܳܐ. ܐܶܢܕܶܝܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܕܬܶܗܘܶܐ ܓܡܺܝܪܳܐ: ܨܰܠܳܐ ܕܢܶܫܒܽܘܩ ܠܶܗ ܡܳܪܰܢ ܘܠܳܐ ܬܶܗܘܶܐ ܠܶܗ ܒܥܶܠܕܒܳܒܳܐ. ܡܶܛܽܠ ܕܠܳܐ ܫܰܠܺܝܛ ܐܳܦܠܳܐ ܠܟܺܐܢܽܘܬܳܐ: ܕܰܠܬܰܚܬ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ ܗ̱ܝ: ܕܰܬܨܰܠܶܐ ܘܬܶܒܥܶܐ ܡܶܢ ܐܰܠܳܗܳܐ ܕܬܺܐܬܶܐ ܒܺܝܫܬܳܐ ܥܰܠ ܡܰܢܽܘ ܕܡܰܒܶܐܫ ܠܳܗ: ܐܶܠܴܐ ܗܳܟܰܢܳܐ ܐܳܡܪܳܐ ܟܺܐܢܽܘܬܳܐ: ܐܰܝܟ ܕܝܳܕܰܥ ܡܳܪܰܢ ܗܳܟܘܳܬ ܢܶܥܒܶܕ. ܐܶܢ ܘܳܠܶܐ ܕܢܶܬܒܰܥ ܢܶܬܒܰܥ: ܘܶܐܢ ܘܳܠܶܐ ܕܢܶܫܒܽܘܩ ܢܶܫܒܽܘܩ. ܓܡܺܝܪܽܘܬܳܐ ܕܶܝܢ ܡܨܰܠܝܳܐ ܡܶܢ ܟܽܠܶܗ ܠܶܒܳܗ ܕܢܶܫܒܽܘܩ ܠܶܗ ܐܰܠܳܗܳܐ ܠܡܰܢ ܕܰܐܣܟܶܠ ܒܳܗ. ܐܰܠܳܗܳܐ ܕܶܝܢ: ܐܶܠܴܐ ܬܳܒܰܥ ܡܶܣܬܰܟܠܳܢܳܐ: ܬܳܒܰܥ ܗܽܘ ܠܶܗ ܟܰܕ ܡܨܰܠܶܝܢ ܓܡܺܝܪ̈ܶܐ ܕܢܶܫܬܒܶܩ ܠܶܗ܀ ܠܰܝܬ ܠܳܗ ܓܶܝܪ ܦܽܘܪܣܳܐ ܕܐ̱ܢܳܫ ܢܩܽܘܡ ܠܽܘܩܒܰܠ ܫܪܳܪܳܐ ܘܢܰܗܰܪ ܘܰܢܥܺܝܩ ܠܡܰܢ ܕܰܕܡܳܪܰܢ ܗ̱ܽܘ: ܕܠܳܐ ܩܳܦܰܚ ܠܶܗ ܡܳܪܰܢ: ܐܶܢ ܡܶܬܳܒ ܠܳܐ ܡܩܰܕܶܡ ܬܳܐܶܒ ܘܡܶܬܟܰܫܰܦ ܘܒܳܥܶܐ ܥܰܠ ܣܰܟܠܽܘܬܶܗ: ܘܡܶܬܪܰܚܰܡ ܥܠܰܘܗ̱ܝ ܘܫܳܒܶܩ ܠܶܗ.","english":"But, my brothers, not when you judge will you be judged, or when you curse will you be cursed, or when you pursue will you be pursued, or when you persecute will you be persecuted. And in that judgment which you judge, you will be judged; the king of the world will be silent from judgment and will give mercy to everyone in love. But do not do judgment to yourself, for I will do judgment to you, says God. For if you insult, or if you curse, or if you strike, and you do not restrain your anger and you are silent, God will not do judgment to you. But if you wish to be perfect, pray that your Lord forgive him and that you not be his enemy. For it is not permitted even to the Church to pray and to ask from God that evil come upon one who does evil to her; but thus the Church says: as my Lord knows, so let him do. If it is necessary to pursue, let him pursue; and if it is necessary to forgive, let him forgive. Perfection, however, prays with all her heart that God forgive the one who erred against her. But God does not pursue the erring; he pursues him when the perfect pray that he be forgiven. For she has no portion of flesh that stands against truth and shines and oppresses the one who is her Lord, so that her Lord does not strike him. If he repents, he does not first repent and entreat and ask for his folly, and he is pitied and forgiven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The Syriac term gmīrūṯā, here translated 'perfection', denotes a state of spiritual completeness or ascetic ideal, often associated with monastic or contemplative life in Syriac literature.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܴܐ ܠܰܡ ܬܶܥܒܶܕ ܕܺܝܢܳܐ ܠܢܰܦܫܳܟ","severity":"info","text":"The phrase 'do not do judgment to yourself, for I will do judgment to you, says God' echoes the biblical theme of divine judgment superseding human vengeance, cf. Lev 19:18 and NT passages on turning the other cheek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The term kēnūṯā, here 'Church', refers to the ecclesiastical institution, which in Syriac tradition is often personified as a praying entity interceding for sinners, reflecting early Christian ecclesiology.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܶܢ ܘܳܠܶܐ ܕܢܶܬܒܰܥ ܢܶܬܒܰܥ: ܘܶܐܢ ܘܳܠܶܐ ܕܢܶܫܒܽܘܩ ܢܶܫܒܽܘܩ","severity":"info","text":"The conditional structure 'if it is necessary to pursue, let him pursue; if it is necessary to forgive, let him forgive' parallels the ethical dialectic in Syriac monastic literature, e.g., in the writings of Isaac of Nineveh, on discernment between justice and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܠܴܐ ܐܰܚܰܝ̈","severity":"info","text":"The address 'But, my brothers' marks a rhetorical shift from the preceding series of rhetorical questions to a direct exhortation, typical of homiletic structure in Syriac memre.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܠܬܰܚܬ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ ܗ̱ܝ","severity":"caution","text":"The phrase 'under perfection' (dl-taḥt men gmīrūṯā hī) is ambiguous: it may mean 'beneath the level of perfection' or 'subject to perfection'; the translation 'not permitted even to the Church' interprets it as a hierarchical subordination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'dl-taḥt men gmīrūṯā hī' could be read as 'under perfection' (i.e., inferior to it) or 'subject to perfection' (i.e., governed by it); the English draft opts for the latter, but the Syriac syntax is ambiguous.","The identity of 'the king of the world' (māleḵ ʿaḇdā) is unclear: it may refer to Christ as cosmic judge or to a worldly ruler; the context suggests a divine figure."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܘܶܐܢ ܡܳܐ ܕܰܫܒܰܩ ܠܶܗ ܡܳܪܰܢ: ܐܳܙܶܠ ܗܽܘ ܬܳܒܰܥ ܠܡܰܢ ܕܡܰܣܟܶܠ ܒܶܗ: ܡܶܗܦܰܟ ܗܳܦܶܟ ܡܳܪܰܢ ܬܳܒܰܥ ܠܶܗ. ܐܶܢ ܓܶܝܪ ܗܰܘ ܚܰܝܳܒܳܐ ܕܬܳܒ ܗ̱ܘܳܐ ܩܕܳܡ ܡܳܪܰܢ: ܡܳܪܶܐ ܚܰܘܒܬܶܗ ܫܒܰܩ ܠܶܗ ܚܛܳܗܰܘ̈ܗ̱ܝ: ܕܰܗܘܳܬ ܗ̱ܘܳܬ ܕܢܶܙܕܰܒܰܢ ܗܽܘ ܘܰܐܢ̱ܬܬܶܗ ܘܰܒܢܰܘ̈ܗ̱ܝ ܘܰܫܒܰܩ ܠܶܗ: ܘܥܰܠ ܕܰܗܦܰܟ ܗ̱ܘܳܐ ܕܳܢ ܘܰܐܠܶܨ ܠܰܟܢܳܬܶܗ ܕܚܰܝܳܒ ܗ̱ܘܳܐ ܠܶܗ: ܗܳܢܰܘ ܕܶܝܢ ܡܰܢ ܕܰܐܣܟܶܠ ܒܶܗ ܘܠܳܐ ܨܒܳܐ ܕܢܶܫܒܽܘܩ ܠܶܗ: ܗܦܰܟ ܐܰܠܳܗܳܐ ܬܰܒܥܶܗ ܣܰܟܠ̈ܘܳܬܶܗ ܩܰܕ̈ܡܳܝܳܬܳܐ ܘܠܳܐ ܚܳܣ ܥܠܰܘܗ̱ܝ: ܐܰܝܟ ܕܠܳܐ ܚܳܣ ܗܽܘ ܥܰܠ ܟܢܳܬܶܗ. ܐܶܠܴܐ ܡܳܠܶܟ ܐ̱ܢܳܐ ܕܰܟܡܳܐ ܕܺܐܝܬ ܠܰܢ ܣܰܟܠ̈ܘܳܬܳܐ: ܠܳܐ ܢܶܬܒܰܥ ܣܰܟܠܽܘܬܳܐ ܕܐ̱ܢܳܫ: ܐܶܠܴܐ ܢܰܪܬܶܐ ܠܢܰܦܫܰܢ ܘܰܠܡܰܢ ܕܡܰܣܟܶܠ: ܥܕܰܡܳܐ ܕܥܳܒܪܺܝܢܰܢ ܡܶܢ ܣܰܟ̈ܠܘܳܬܰܢ. ܘܡܳܐ ܕܰܐܘܦ̈ܺܝ ܣܰܟ̈ܠܘܳܬܰܢ ܕܺܝܠܰܢ: ܢܶܚܽܘܢ ܠܰܟ̈ܢܰܘܳܬܰܢ: ܕܰܠܡܳܐ ܟܰܕ ܬܳܒܥܺܝܢܰܢ: ܢܶܗܦܽܘܟ ܐܰܠܳܗܳܐ ܢܶܬܒܥܰܢ ܗܳܠܶܝܢ ܣܰܟܠ̈ܘܳܬܰܢ ܕܡܶܢ ܩܕܳܡ ܬܝܳܒܽܘܬܰܢ: ܗܳܠܶܝܢ ܕܰܫܒܰܩ ܠܰܢ: ܐܰܝܟ ܕܰܠܗܰܘ ܚܰܝܳܒܳܐ܀ ܠܰܝܬ ܓܶܝܪ ܡܶܢ ܝܰܠ̈ܕܰܘܗ̱ܝ ܕܳܐܕܳܡ ܕܠܳܐ ܚܳܛܶܐ ܩܰܕܡܳܝ ܘܟܶܢ ܡܶܙܕܰܕܰܩ: ܡܶܛܽܠ ܕܗܳܝ ܡܰܚܫܰܒܬܳܐ ܕܶܐܙܕܰܪܥܰܬ ܒܳܐܕܳܡ ܒܝܰܘܡܳܐ ܕܰܥܒܰܪ ܥܰܠ ܦܽܘܩܕܳܢܳܐ: ܒܟܽܠܗܽܘܢ ܝܰܠ̈ܕܰܘܗ̱ܝ ܡܶܙܕܰܪܥܳܐ ܗܺܝ ܡܶܢ ܟܰܪܣܳܐ ܕܶܐܡܗܽܘܢ. ܘܗܳܝܕܶܝܢ ܡܳܐ ܕܝܺܕܰܥܘ ܢܰܦܫܗܽܘܢ ܡܶܬܟܰܬܫܺܝܢ ܘܙܳܟܶܝܢ ܠܳܗ ܘܡܶܙܕܰܕܩܺܝܢ: ܐܰܘ ܡܶܙܕܟܶܝܢ ܘܚܳܝܒܺܝܢ ܘܡܰܪܫܥܺܝܢ ܒܳܗ. ܥܰܒܕܳܐ ܠܰܡ ܒܺܝܫܳܐ: ܚܰܝܳܒ ܗ̱ܘܰܝܬ ܕܬܶܚܽܘܢ ܠܰܟܢܳܬܳܟ ܐܰܝܟܰܢܳܐ ܕܶܐܢܳܐ ܚܰܢܬܳܟ.","english":"And when he left his master, he went and pursued that which had offended him; the master turned and pursued him. For if that guilty one had returned before his master, his master would have forgiven him his sins, which had been such that he and his wife and his children were sold and he was released; and concerning that which had happened, he had pressed the neck of the one who was guilty toward him. But as for that one who offended him and did not wish to forgive him, God turned and pursued his former follies and did not spare him, just as he had not spared his own neck. But I say to you: as many follies as you have, do not pursue the folly of a man; rather, tremble for yourself and for that which offends, until your follies pass from you. And when your own follies are finished, show your necks, lest when you pursue, God turn and pursue those follies of yours from before your repentance, those which he had forgiven you, as with that guilty one. For there is none among the children of Adam who does not sin first and then become justified, because that thought was sown in Adam on the day he transgressed the commandment; in all his children it is sown from their mother’s womb. And then, when they know themselves, they struggle and conquer it and become justified, or they are purified and become guilty and are condemned by it. An evil deed has been done to you: you were guilty of showing your neck as your brother did.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The term 'master' (Syriac ܡܳܪܰܥ) is ambiguous: it could refer to a human master in a parable or to God as the divine master. The context of forgiveness and judgment suggests a divine referent, but the narrative frame keeps the identity open.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܰܟܠ̈ܘܳܬܳܐ","severity":"info","text":"The plural noun ܣܰܟܠ̈ܘܳܬܳܐ (saklwata) means 'follies' or 'foolish acts,' but in this homily it carries a moral-legal sense of 'offenses' or 'sins' that incur divine pursuit. The same root appears in the verb ܐܰܣܟܶܠ ('offend').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܟܽܠܗܽܘܢ ܝܰܠ̈ܕܰܘܗ̱ܝ ܡܶܙܕܰܪܥܳܐ ܗܺܝ ܡܶܢ ܟܰܪܣܳܐ ܕܶܐܡܗܽܘܢ","severity":"info","text":"The statement that the thought of sin is sown in all children of Adam from the womb echoes the doctrine of original sin, but the specific language of 'sowing' (ܡܶܙܕܰܪܥܳܐ) recalls the parable of the sower (Matt 13) and the Genesis narrative of Adam's transgression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܰܝܳܒܳܐ","severity":"info","text":"The figure of the 'guilty one' (ܚܰܝܳܒܳܐ) who is forgiven after returning to his master may reflect a legal or penitential practice in late antique Syriac Christianity, where confession and return to a spiritual father could lead to remission of sins.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܢ ܡܳܐ ܕܰܫܒܰܩ ܠܶܗ ܡܳܪܰܥ","severity":"info","text":"This passage continues the narrative sequence from the previous section, shifting from direct address ('you will be judged') to a parable-like story of a master and a guilty servant, then returning to second-person exhortation ('I say to you').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܰܒܕܳܐ ܠܰܡ ܒܺܝܫܳܐ","severity":"caution","text":"The final sentence ('An evil deed has been done to you') is abrupt and may be a textual corruption or a lacuna; the shift from third-person narrative to direct accusation is jarring, and the Syriac syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'master' (ܡܳܪܰܥ) is ambiguous: human or divine?","The final sentence may be incomplete or corrupt; the transition to direct address is unclear."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܗܳܟܰܢܳܐ ܠܰܡ ܢܶܥܒܶܕ ܠܟܽܘܢ ܐܳܒܝ ܕܒܰܫܡܰܝܳܐ: ܐܶܠܴܐ ܬܶܫܒܩܽܘܢ ܐ̱ܢܳܫ ܠܰܐܚܽܘܗ̱ܝ ܡܶܢ ܠܶܒܟܽܘܢ ܣܰܟ̈ܠܘܳܬܶܗ܀ ܥܰܠ ܗܰܘ ܕܶܝܢ ܫܰܪܒܳܐ ܕܰܪܡܶܐ ܗ̱ܘܳܐ ܠܰܢ ܡܶܢ ܠܥܶܠ: ܡܶܛܽܠܳܬܳܗ ܕܛܰܠܝܽܘܬܗܽܘܢ ܕܬܰܠܡ̈ܺܝܕܶܐ ܙܗܺܝܪ ܗ̱ܘܳܐ ܒܗܽܘܢ: ܐܰܝܟ ܕܰܒܫܰܒܪܰܐ ܗ̱ܘ ܕܒܰܒܣܰܪ ܕܰܡܪܰܒܝܳܐ ܠܶܗ ܐܶܡܶܗ ܕܒܶܣܪܳܐ: ܒܙܽܘܗܳܪܳܐ ܘܰܒܢܽܘܛܳܪܳܐ ܒܟܽܠ ܕܡܶܬܒܥܶܐ ܠܶܗ: ܕܒܰܥܓܰܠ ܢܶܪܒܶܐ ܕܠܳܐ ܡܽܘܡ: ܕܠܳܐ ܬܶܬܢܟܶܐ ܬܰܪܒܺܝܬܶܗ ܦܐܺܝܬܳܐ ܘܫܰܦܺܝܪܰܬ ܚܶܙܘܳܐ. ܗܳܟܰܢܳܐ ܡܪܰܒܶܐ ܗ̱ܘܳܐ ܠܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ ܡܳܪܰܢ ܒܪܽܘܚ ܙܗܺܝܪܳܐܺܝܬ ܘܦܰܐܝܳܐܺܝܬ: ܕܒܰܥܓܰܠ ܢܶܗܘܽܘܢ ܓܰܒܪ̈ܶܐ ܕܰܒܪܽܘܚ ܘܢܶܬܓܰܡܪܽܘܢ: ܘܰܠܣܰܓܺܝ̈ܐܶܐ ܢܰܓܡܪܽܘܢ ܘܢܰܦܢܽܘܢ ܫܒܺܝܬܳܐ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܡܶܢ ܐܺܝܕ̈ܰܘܗ̱ܝ ܕܤܳܛܳܢܳܐ ܡܚܰܒܠܳܢܳܐ: ܘܰܢܛܰܝܒܽܘܢ ܠܡܳܪܝܳܐ ܥܰܡܳܐ ܓܡܺܝܪܳܐ ܕܚܳܣܶܡ ܒܰܥ̈ܒܳܕܶܐ ܛܳܒ̈ܶܐ: ܘܪܳܚܶܡ ܠܰܐܠܳܗܶܗ ܡܶܢ ܟܽܠܶܗ ܚܰܝܠܶܗ ܘܠܶܒܶܗ: ܘܰܠܟܽܠܢܳܫ ܐܰܝܟ ܢܰܦܫܶܗ: ܐܰܝܟ ܕܰܒܬܰܪ̈ܬܰܝܗܶܝܢ ܕܺܝܰܬܺܝܩ̈ܰܣ ܟܬܺܝܒ ܘܡܰܘܕ̈ܥܳܢ ܚܰܕ ܐܰܠܳܗܳܐ ܘܡܳܪܳܐ ܕܟܽܠ: ܕܰܒܪܳܐ ܟܽܠ ܘܰܐܚܺܝܕ ܟܽܠ: ܘܟܽܠ ܡܶܕܶܡ ܕܺܝܠܶܗ܀ ܡܶܛܽܠܗܳܢܳܐ ܗܳܟܺܝܠ ܐܶܡܰܪ ܠܰܐܝܠܶܝܢ ܕܰܛܠܶܝܢ: ܕܫܰܐܠܘ ܡܰܢܽܘ ܡܝܰܬܰܪ ܘܫܳܘܶܐ: ܘܰܠܘܳܬܶܗ ܥܽܘܠܘ. ܕܠܳܐ ܢܶܬܢܟܶܐ ܘܢܰܗܰܪ ܪܶܥܝܳܢܗܽܘܢ: ܐܰܘ ܢܶܬܚܰܠܰܨ ܘܢܶܬܟܫܶܠ ܡܶܢ ܒܺܝܫܳܐ ܐܰܘ ܡܶܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ: ܒܰܚܕܳܐ ܡܶܢ ܨܶܢܥ̈ܳܬܳܐ ܕܛܽܘܥܝܰܝ. ܘܶܐܠܽܘ ܗܳܟܰܢ ܠܳܐ ܥܒܰܕ ܡܳܪܰܢ ܘܰܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܕܰܒܰܪ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܠܝܰܠ̈ܽܘܕܶܐ: ܡܶܬܟܰܫܠܺܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ.","english":"Thus did our Father in heaven not do to you; rather, you will leave aside the hatred for your brother from your heart, his follies. Concerning that matter, he who was casting a stone at you from above, because of the childhood of your disciples, he was vigilant over them, like a child who is in the flesh, whom his mother of flesh raises with care and diligence, in everything that is needed for him, so that he might quickly grow without blemish, so that his upbringing might not be hindered, becoming pure and fair of appearance. Thus did our Lord raise his disciples, with a vigilant and fitting spirit, so that they might quickly become men of spirit and be perfected, and for the many they might perfect and accomplish the captivity of the living from the hands of the destructive Satan, and prepare for the Lord a complete people who are zealous in good works, and who love their God with all their strength and heart, and each one as himself, as in both Testaments it is written and made known: one God and Lord of all, who created all and holds all, and everything is his. For this reason, therefore, he said to those who are young, who asked, \"How much is left and is equal?\" and \"Turn to him.\" So that your thought might not be hindered and disturbed, or that it might be snatched away and stumble from evil or from the sons of hatred, by one of the cries of my error. And if our Lord had not done thus, and little by little had led them like infants, they would have stumbled for themselves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܰܠܝܽܘܬܗܽܘܢ","severity":"info","text":"The Syriac term ṭalyūṯhōn (childhood) echoes the work’s central metaphor of spiritual infancy and the milk of children, linking the disciples’ formation to maternal care.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܺܝܰܬܺܝܩ̈ܰܣ","severity":"info","text":"The phrase “in both Testaments” (b-tartayhēn d-īatīqas) refers to the Old and New Testaments, a standard Syriac expression for the bipartite Christian canon, here supporting the monotheistic confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The title Māraʿ (our Lord) is used for Christ, consistent with Syriac homiletic practice; the passage likens Christ’s discipleship training to a mother raising a child, a common ascetic trope.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This narrative section shifts from the preceding parable of the master and servant to a direct exhortation on discipleship, using the analogy of maternal care to illustrate Christ’s pedagogical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܚܕܳܐ ܡܶܢ ܨܶܢܥ̈ܳܬܳܐ ܕܛܽܘܥܝܰܝ","severity":"caution","text":"The phrase “by one of the cries of my error” is obscure; the first-person possessive “my” may be a scribal intrusion or a rhetorical self-reference by the homilist, but the text is not fully clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'my error' (ܛܽܘܥܝܰܝ) is ambiguous: it could be the homilist’s self-deprecation or a corruption of a third-person form.","The phrase 'he who was casting a stone at you from above' may allude to a specific biblical or hagiographic incident not identified in the passage."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܰܝܟܰܢܳܐ ܕܝܳܕܥܺܝܢܰܢ: ܕܡܶܢ ܒܳܬܰܪ ܕܩܰܒܶܠܘ ܦܰܪܰܩܠܺܝܛܳܐ ܘܶܐܣܬܰܠܰܩ ܡܳܪܰܢ ܘܺܝܕܰܥܘ ܫܪܳܪܳܐ ܬܰܠܡ̈ܺܝܕܶܐ: ܥܰܡ ܝܺܗ̱ܽܘ̈ܕܳܝܶܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܡܡܰܠ̱ܠܺܝܢ ܗ̱ܘܰܘ ܡܶܠܬܳܐ ܕܰܐܠܳܗܳܐ ܘܠܳܐ ܡܰܪܬܶܝܢ ܗ̱ܘܰܘ ܠܚܰܢ̈ܦܶܐ ܘܰܠܚ̈ܰܛܳܝܶܐ: ܡܶܛܽܠ ܕܠܳܐ ܢܶܫܬܒܽܘܢ ܡܶܢ ܒܺܝ̈ܫܶܐ ܐܰܘ ܡܶܢ ܡܫܰܡܫܳܢܰܝ̈ ܒܺܝܫܳܐ: ܥܕܰܡܳܐ ܕܚܰܘܺܝ ܐܶܢܽܘܢ ܡܳܪܰܢ ܡܶܢ ܒܳܬܰܪ ܕܩܰܒܶܠܘ ܚܰܝܠܳܐ ܘܫܰܕܰܪ ܬܰܚܘܺܝܬܳܐ ܠܫܶܡܥܽܘܢ ܘܨܳܪ ܒܳܗ ܚܰܝ̈ܘܳܬܳܐ ܛܰܡ̈ܳܐܬܳܐ: ܕܺܐܝܬܰܘܗ̱ܝ ܪ̈ܳܐܙܰܝܗܶܝܢ ܐ̱ܢܳܫܳܐ ܛܰܡ̈ܐܶܐ. ܘܶܐܡܰܪ ܠܶܗ: ܟܽܘܣ ܘܰܐܟܽܘܠ. ܘܰܓܥܰܨ ܫܶܡܥܽܘܢ ܘܶܐܡܰܪ: ܚܳܣ ܠܺܝ. ܘܰܩܥܳܐ ܒܶܗ ܡܳܪܰܢ ܬܠܳܬ ܙܰܒܢ̈ܺܝܢ ܕܡܶܕܶܡ ܕܰܐܠܳܗܳܐ ܕܰܟܺܝ: ܐܰܢ̱ܬ ܠܳܐ ܬܣܰܝܶܒ܀ ܐܶܢ ܓܶܝܪ ܢܺܐܡܰܪ ܕܥܰܠ ܚܰܝ̈ܘܳܬܳܐ ܘܥܰܠ ܒܶܣܪܳܐ ܐܶܡܰܪ ܠܶܗ: ܠܳܐ ܐܳܟܠܺܝܢ ܗ̱ܘܰܘ ܫܠ̈ܺܝܚܶܐ ܒܶܣܪܳܐ: ܐܶܠܴܐ ܨܳܝܡܺܝܢ ܗ̱ܘܰܘ ܥܕܰܡܳܐ ܠܰܬܫܰܥ ܫܳܥ̈ܺܝܢ: ܘܳܐܟܠܺܝܢ ܗ̱ܘܰܘ ܠܰܚܡܳܐ ܘܡܶܠܚܳܐ ܘܝܰܪܩܳܐ ܘܙܰܝ̈ܬܶܐ. ܗܳܢܰܘ ܕܶܝܢ ܦܽܘܫܳܩܳܗ ܕܗܳܝ ܕܟܽܘܣ ܘܰܐܟܽܘܠ: ܙܶܠ ܠܰܡ ܥܽܘܠ ܒܶܝܬ ܚܰܢ̈ܦܶܐ ܘܛܰܡ̈ܐܶܐ ܘܬܰܠܡܶܕ ܐܶܢܽܘܢ ܕܗܳܟܰܢ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܘܠܳܐ ܡܶܣܬܰܝܒܺܝܢ ܐܢ̱ܬܽܘܢ. ܘܟܰܕ ܫܶܡܥܽܘܢ ܡܶܬܕܰܡܰܪ ܒܚܶܙܘܳܐ: ܘܗܳܐ ܥܰܡ̱ܡ̈ܶܐ ܥܰܠܘ ܘܶܐܬܰܘ ܠܘܳܬܶܗ: ܐܳܡܰܪ ܠܶܗ ܪܽܘܚܳܐ: ܩܽܘܡ ܙܶܠ ܠܳܟ ܥܰܡܗܽܘܢ ܘܠܳܐ ܬܶܬܦܰܠܰܓ ܕܗܳܠܶܝܢ ܐܶܢܶܝܢ ܚܰܝ̈ܘܳܬܳܐ ܕܶܐܡܰܪ ܠܳܟ ܡܳܪܝܳܐ: ܟܽܘܣ ܘܰܐܟܽܘܠ: ܡܶܕܶܡ ܕܰܐܠܳܗܳܐ ܕܰܟܺܝ ܠܳܐ ܡܶܟܺܝܠ ܬܣܰܝܒܽܘܢ ܐܰܢ̱ܬܽܘܢ.","english":"As one who knows: that after they received the Paraclete and he ascended, the Lord departed, and the disciples knew the truth. With the Jews alone they were speaking the word of God, and they were not mixing with the pagans and the sinners, because they were not associating with the wicked or with the servants of wickedness, until the Lord showed them after they received power and sent a revelation to Simon, and in it he depicted foul beasts, which are their unclean mysteries. And he said to him: “Drink and eat.” And Simon was indignant and said: “It is not for me.” And the Lord cried out to him three times: “Something that God has purified, will you not accept?” For if he had spoken concerning beasts and concerning flesh, he would have said to him: “The apostles did not eat flesh; rather, they were fasting until the ninth hour, and they were eating bread, salt, vegetables, and olives.” This, then, is the interpretation of that “Drink and eat”: Go, enter the house of pagans and the unclean, and teach them that thus God wills, and do not accept yourselves. And when Simon was amazed at the vision, and behold, peoples came to him, the Spirit said to him: “Arise, go with them, and do not be divided; these are the beasts of which the Lord said to you: ‘Drink and eat.’ Something that God has purified, you shall no longer refuse.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Syriac term parqlytā (Paraclete) is a loan from Greek paraklētos, used in Syriac Christian literature for the Holy Spirit or, in some traditions, for a divine intercessor. Here it likely refers to the Spirit received by the apostles after the Lord’s ascension.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܽܘܣ ܘܰܐܟܽܘܠ","severity":"info","text":"The command “Drink and eat” (kwṣ w-akwṣ) echoes the eucharistic invitation in early Christian liturgy, but here it is reinterpreted as a call to engage with pagans and the unclean. No single biblical verse is quoted; the phrase is a thematic allusion to apostolic commission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to apostles fasting until the ninth hour and eating only bread, salt, vegetables, and olives reflects ascetic practices in early Syriac Christianity, particularly among the Encratite and later monastic traditions, which rejected meat and wine.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a narrative climax: the Lord’s revelation to Simon (Peter) and the Spirit’s subsequent command resolve the earlier tension about associating with sinners, moving from prohibition to active mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The interpretation of “beasts” as unclean mysteries and the command to “drink and eat” as a metaphor for teaching pagans reflects a later Syriac exegetical tradition that allegorizes dietary prohibitions into missional directives.","cites":[{"key":"hollis:alma990028311540203941","label":"The Mariology of emperor Zärʼa Yaʻeqob of Ethiopia : texts and translations","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028311540203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the phrase “ܘܶܐܣܬܰܠܰܩ ܡܳܪܰܢ” (and the Lord departed) is ambiguous: it may refer to the Lord’s ascension or to a withdrawal from the disciples. The English draft takes it as the former, but the immediate context of receiving the Paraclete suggests a sequential event.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of “the Lord” (ܡܳܪܰܢ) in the revelation to Simon: whether it is Christ or a divine figure distinct from the Paraclete is not specified.","The phrase “ܘܶܐܣܬܰܠܰܩ ܡܳܪܰܢ” could mean either the Lord’s ascension or his departure from the scene; the reading taken is ascension, but the text does not clarify."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܗܳܝܕܶܝܢ ܐܶܬܕܟܰܪ ܫܶܡܥܽܘܢ ܠܡܳܪܰܢ ܕܶܐܡܰܪ ܠܗܽܘܢ ܟܰܕ ܡܶܣܬܰܠܰܩ: ܙܶܠܘ ܠܟܽܠܗܽܘܢ ܥܰܡ̱ܡ̈ܶܐ ܘܬܰܠܡܶܕܘ ܐܶܢܽܘܢ ܒܫܶܡ ܐܰܒܳܐ ܘܰܒܪܳܐ ܘܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ. ܗܳܝܕܶܝܢ ܩܢܳܐ ܫܶܡܥܽܘܢ ܪܶܥܝܳܢܳܐ ܚܠܺܝܡܳܐ: ܘܶܐܬܠܰܒܰܒ ܘܰܢܦܰܩ ܬܰܠܶܡܕ ܥܰܡ̱ܡ̈ܶܐ ܘܰܐܠܶܦ ܐܶܢܽܘܢ ܕܡܳܢܳܐ ܢܶܥܒܕܽܘܢ ܘܢܺܐܚܽܘܢ. ܘܟܰܕ ܥܰܠ ܠܽܐܘܪܺܫܠܶܡ: ܕܳܝܢܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܐ̱ܢܳܫ̈ܺܝܢ ܗܳܢܽܘܢ ܕܡܶܢ ܓܙܽܘܪܬܳܐ: ܕܰܠܡܳܢܳܐ ܥܰܠܬ ܠܘܳܬ ܥܽܘܪ̈ܠܶܐ ܘܛܰܡ̈ܐܶܐ ܘܶܐܟܰܠܬ ܘܶܐܫܬܺܝܬ ܥܰܡܗܽܘܢ: ܡܶܕܶܡ ܕܠܳܐ ܫܰܠܺܝܛ؟ ܕܳܝܢܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܕܶܝܢ ܡܶܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܩܕ̈ܩܶܐ: ܕܠܳܐ ܬܶܬܚܰܠܰܛ ܥܰܡ ܚܰܛܳܝ̈ܶܐ. ܗܳܝܕܶܝܢ ܢܬܰܦ ܐܶܢܽܘܢ ܠܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ: ܗܳܢܰܘ ܕܶܝܢ ܠܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ ܟܰܕ ܐܳܡܰܪ: ܕܠܺܝ ܐܰܠܳܗܳܐ ܝܰܗ̱ܒ ܠܺܝ ܗܳܕܶܐ ܕܥܰܠ ܐ̱ܢܳܫ ܠܳܐ ܐܺܡܰܪ ܕܰܐܪܡܳܝ ܐܰܘ ܡܣܰܝܰܒ. ܐܰܓܰܪ ܗܳܟܺܝܠ ܪܽܘܚܶܗ ܥܕܰܡܳܐ ܕܚܳܨܘ ܛܠܳܝ̈ܶܐ. ܘܗܳܝܕܶܝܢ ܟܰܕ ܗܘܰܘ ܓܰܒܪ̈ܶܐ: ܝܰܗ̱ܒ ܠܗܽܘܢ ܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ ܒܝܰܕ ܦܰܪܰܩܠܺܝܛܳܐ: ܘܰܐܘܕܰܥ ܐܶܢܽܘܢ ܟܽܠܶܗ ܫܪܳܪܳܐ. ܘܗܳܝܕܶܝܢ ܐܶܫܬܰܪܰܪܗ ܚܰܕ ܡܶܢ ܚܰܕ: ܕܺܝܕܰܥܘ ܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܡܶܢ ܗܳܠܶܝܢ ܪܳܡܺܝܢ܀ ܐܶܬܳܐ ܗܳܟܺܝܠ ܦܰܪܰܩܠܺܝܛܳܐ ܕܠܳܐ ܣܳܦܶܩ ܠܶܗ ܥܳܠܡܳܐ: ܘܠܳܐ ܡܶܫܟܰܚ ܡܩܰܒܶܠ ܠܶܗ ܐ̱ܢܳܫ: ܐܶܠܴܐ ܐܶܢ ܗܘܳܐ ܢܽܘܟܪܳܝܳܐ ܠܥܳܠܡܳܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܠܳܐ ܣܳܦܶܩ ܥܳܠܡܳܐ ܠܦܰܪܰܩܠܺܝܛܳܐ: ܐܶܠܴܐ ܠܡܰܘܗܰܒܬܳܐ ܕܥܽܘܪܒܳܢܳܐ ܣܳܦܩܺܝܢ ܒܢܰܝ̈ ܥܳܠܡܳܐ ܕܟܺܐܢܺܝܢ.","english":"Then Simon remembered the Lord’s word to them as he was ascending: “Go to all the peoples and teach them, baptize them in the name of the Father and the Son and the Holy Spirit.” Then Simon, the steadfast shepherd, took heart and went out to teach the peoples and instructed them: “Baptize them as I did you.” And when he entered Jerusalem, the Jews were accusing him: “These are the ones from the circumcision—how did she go to the uncircumcised and the impure and eat and drink with them, something not permitted?” The Jews were also accusing him from the precepts of the ancients: “Do not mix with sinners.” Then he gave them the great precept, that is, the true food, saying: “God gave me this; concerning a man I do not say whether he is a Greek or a Jew.” Therefore he gave his spirit until the youths grew up. And then, when they were men, he gave them the true food through the Paraclete and revealed to them the whole truth. And then one from another was confirmed: that they knew these precepts from those that are high. So the Paraclete came, for whom the world is not sufficient, and no man can receive him, except that he be a stranger to the world, as the Lord said: that the world is not sufficient for the Paraclete, but for the gift of the Eucharist the pure sons of the world are sufficient.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܶܠܘ ܠܟܽܠܗܽܘܢ ܥܰܡ̱ܡ̈ܶܐ ܘܬܰܠܡܶܕܘ ܐܶܢܽܘܢ ܒܫܶܡ ܐܰܒܳܐ ܘܰܒܪܳܐ ܘܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ","severity":"info","text":"The command echoes the Matthean Great Commission (Matt 28:19) and the Trinitarian baptismal formula, though the Syriac wording is a paraphrase rather than a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"Paraclete (ܦܰܪܰܩܠܺܝܛܳܐ) is a Greek loanword (παράκλητος) used in Syriac for the Holy Spirit as advocate or comforter, here linked to the gift of the Eucharist and the revelation of truth.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ","severity":"info","text":"The phrase 'true food' (ܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ) is a metaphor for the Eucharist, as clarified later by 'gift of the Eucharist' (ܡܰܘܗܰܒܬܳܐ ܕܥܽܘܪܒܳܢܳܐ).","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܳܝܢܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܐ̱ܢܳܫ̈ܺܝܢ ܗܳܢܽܘܢ ܕܡܶܢ ܓܙܽܘܪܬܳܐ","severity":"info","text":"The accusation by 'Jews from the circumcision' reflects intra-Jewish Christian polemics about table fellowship with Gentiles, a concern rooted in early Christian debates over purity laws.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܳܝܕܶܝܢ ܐܶܫܬܰܪܰܪܗ ܚܰܕ ܡܶܢ ܚܰܕ","severity":"info","text":"The phrase 'one from another was confirmed' marks a structural pivot: the narrative moves from Simon's teaching to the confirmation of the precepts, leading to the Paraclete's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܳܐ ܣܳܦܶܩ ܠܶܗ ܥܳܠܡܳܐ","severity":"caution","text":"The statement 'the world is not sufficient for the Paraclete' is ambiguous: it may mean the world cannot contain the Paraclete, or that the world is unworthy of him. The translation opts for the former, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܳܐ ܣܳܦܶܩ ܠܶܗ ܥܳܠܡܳܐ' is ambiguous between 'the world is not sufficient for him' and 'the world is not worthy of him'; the translation takes the first sense.","The identity of 'the youths' (ܛܠܳܝ̈ܶܐ) who grow up is unclear—possibly the apostles or new converts; the text does not specify."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܟܰܕ ܗܳܟܺܝܠ ܗܳܢܳܐ ܦܰܪܰܩܠܺܝܛܳܐ ܩܰܒܶܠܘ ܗ̱ܘܰܘ ܫܠ̈ܺܝܚܶܐ ܬܪ̈ܶܥܣܰܪ ܒܗܰܘ ܝܰܘܡܳܐ ܐܰܟܚܕܳܐ: ܪܰܡܝܳܐ ܗ̱ܘܳܬ ܕܶܚܠܬܳܐ ܥܠܰܝܗܽܘܢ: ܠܰܘ ܓܶܝܪ ܡܶܚܕܳܐ ܕܳܐܬܶܐ ܦܰܪܰܩܠܺܝܛܳܐ ܡܶܬܓܡܰܪ ܠܶܗ ܐ̱ܢܳܫ: ܝܳܕܰܥ ܕܶܝܢ ܡܳܐ ܕܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ: ܟܽܠܶܗ ܫܪܳܪܳܐ ܘܰܕܢܺܚܶܐ ܘܗܳܝܕܶܝܢ ܡܫܰܪܶܐ ܠܡܶܬܓܡܳܪܽܘ. ܘܰܥܕܰܡܳܐ ܠܝܰܘܡܳܐ ܕܢܳܦܶܩ ܡܶܢ ܥܳܠܡܳܐ ܡܺܐܪܰܒ ܝܳܪܶܒ. ܗܳܐ ܓܶܝܪ ܝܳܕܥܺܝܢܰܢ ܕܡܶܢ ܕܩܰܒܶܠܘ ܦܰܪܰܩܠܺܝܛܳܐ: ܕܚܺܝܠܺܝܢ ܗ̱ܘܰܘ ܕܢܺܐܙܽܠ̱ܘܢ ܒܶܝܬ ܚܰܢ̈ܦܶܐ ܥܕܰܡܳܐ ܕܰܩܥܳܐ ܡܳܪܰܢ ܒܫܶܡܥܽܘܢ ܘܫܶܡܥܽܘܢ ܩܥܳܐ ܒܚܰܒܪ̈ܰܘܗ̱ܝ: ܕܒܰܝܢܳܬ ܕܺܐܒ̈ܶܐ ܗ̱ܘ ܫܰܕܪܰܢ ܡܳܪܰܢ: ܠܰܘ ܨܶܝܕ ܐܶܡܪ̈ܶܐ ܙܰܕܺܝܩ̈ܶܐ. ܘܳܐܦ ܦܰܘܠܳܘܣ ܟܰܕ ܚܙܳܐ ܐܶܢܽܘܢ ܕܡܶܢ ܕܶܚܠܰܬܗܽܘܢ ܠܳܐ ܬܪܺܝܨܺܝܢ ܒܰܣܒܰܪܬܳܐ: ܡܶܢ ܒܳܬܰܪ ܕܩܰܒܶܠܘ ܦܰܪܰܩܠܺܝܛܳܐ: ܐܰܪܬܺܝ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܟܬܺܝܒ ܒܰܕܓܳܠܳܛܳܝ̈ܶܐ܀ ܠܰܘ ܕܶܝܢ ܕܠܳܐ ܐܶܬܓܡܰܪܘ ܐܳܡܰܪ ܐ̱ܢܳܐ: ܐܶܠܴܐ ܕܠܰܘ ܒܰܪ ܝܰܘܡܶܗ ܕܰܡܩܰܒܶܠ ܐ̱ܢܳܫ ܦܰܪܰܩܠܺܝܛܳܐ: ܡܶܬܓܡܰܪ ܘܡܶܫܬܰܩܠܳܐ ܡܶܢܶܗ ܕܶܚܠܬܳܐ: ܐܶܠܴܐ ܝܳܕܰܥ ܡܳܐ ܕܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ ܟܽܠܶܗ ܫܪܳܪܳܐ. ܐܶܢ ܕܶܝܢ ܐ̱ܢܳܫ ܠܳܐ ܝܳܕܰܥ ܫܪܳܪܳܐ: ܠܳܐ ܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ. ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܓܶܝܪ ܫܠ̈ܺܝܚܶܐ ܠܰܫܪܳܪܳܐ ܒܳܬܰܪ ܕܩܰܒܶܠܘ ܡܰܘܗܰܒܬܳܐ ܕܪܽܘܚܳܐ ܦܰܪܰܩܠܺܝܛܳܐ. ܘܺܐܝܬ ܐܰܝܟܳܐ ܕܕܳܚܠܺܝܢ ܗ̱ܘܰܘ ܘܠܳܐ ܡܰܟܪܙܺܝܢ ܗ̱ܘܰܘ ܬܪܺܝܨܳܐܺܝܬ ܐ̱ܢܳܫ ܐ̱ܢܳܫ. ܗܳܝܕܶܝܢ ܐܶܡܰܪ ܠܗܽܘܢ ܦܰܘܠܳܘܣ: ܕܠܳܐ ܢܣܰܒܬܽܘܢ ܪܽܘܚܳܐ ܕܕܶܚܠܬܳܐ. ܘܶܟܢ ܐܶܬܠܰܒܰܒܘ ܘܝܰܗ̱ܒܘ ܢܰܦܫܗܽܘܢ ܠܡܰܘܬܳܐ: ܘܰܐܟܪܶܙܘ ܬܰܩܢܳܐܺܝܬ.","english":"So when the twelve apostles received the Paraclete on that day together, fear fell upon them. For not immediately upon receiving the Paraclete is a person perfected; rather, he knows what he has received—the Paraclete, the whole truth—and then he begins to be perfected. And this continues until the day he departs from the world, increasing and growing. For they knew that from the moment they received the Paraclete, they were afraid to go among the pagans until the Lord cried out in their hearing, and Simon cried out to his companions: “It is to the lairs of wolves that our Lord has sent us, not to righteous lambs.” And Paul also, when he saw that they were not proceeding boldly with the gospel because of their fear, after they received the Paraclete, he reproved them, as is written in Galatians. It is not that they were not perfected, a person says; rather, that not on the very day a person receives the Paraclete is he perfected and freed from fear; but he knows what he has received—the Paraclete, the whole truth. If, however, a person does not know the truth, he has not received the Paraclete. For the apostles knew the truth after they received the gift of the Spirit, the Paraclete. And there were places where they were afraid and did not preach boldly, one by one. Then Paul said to them: “Do not take the spirit of fear.” And so they took heart and gave themselves over to death, and preached steadfastly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Syriac term Paraclete (from Greek παράκλητος) here denotes the Holy Spirit as gift, not a separate figure. The homily treats it as the means of apostolic perfection.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians","severity":"info","text":"The reference to Paul reproving the apostles “as is written in Galatians” likely alludes to Gal 2:11–14, where Paul confronts Peter at Antioch. The homily adapts this to a general apostolic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lairs of wolves","severity":"info","text":"The image of mission to “lairs of wolves” (ܒܰܝܢܳܬ ܕܺܐܒ̈ܶܐ) contrasts with “righteous lambs,” reflecting a topos of apostolic danger common in Syriac martyrdom and mission narratives.","cites":[{"key":"hollis:alma990028311540203941","label":"The Mariology of emperor Zärʼa Yaʻeqob of Ethiopia : texts and translations","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990028311540203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct narrative of the apostles’ fear to a didactic gloss on the gradual nature of perfection after receiving the Paraclete, then returns to narrative with Paul’s exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"perfection","severity":"info","text":"The homily’s insistence that perfection is not immediate upon receiving the Paraclete reflects a pastoral concern to normalize apostolic hesitation, possibly addressing contemporary anxieties about spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":["hollis:alma99160677650903941"]}],"ambiguities":["The Syriac phrase ܠܰܘ ܓܶܝܪ ܡܶܚܕܳܐ ܕܳܐܬܶܐ ܦܰܪܰܩܠܺܝܛܳܐ ܡܶܬܓܡܰܪ ܠܶܗ ܐ̱ܢܳܫ is ambiguous: it could mean 'not immediately upon receiving the Paraclete is a person perfected' (as translated) or 'not immediately does the Paraclete come to perfect a person.' The reading taken follows the English draft's interpretation of gradual perfection."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܘܟܶܢ ܟܰܘܢܰܬ ܐܶܢܽܘܢ ܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ ܚܰܕ ܒܝܰܕ ܚܰܕ: ܥܕܰܡܳܐ ܕܶܐܬܓܡܰܪܘ. ܘܡܳܐ ܕܶܐܬܳܐ ܕܶܝܢ ܦܰܪܰܩܠܺܝܛܳܐ: ܝܳܕܰܥ ܐ̱ܢܳܫ ܟܽܠܶܗ ܫܪܳܪܳܐ. ܘܡܳܐ ܕܺܝܕܰܥ ܟܽܠܶܗ ܫܪܳܪܳܐ: ܗܳܝܕܶܝܢ ܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܡܶܫܬܰܩܠܳܐ ܡܶܢܶܗ ܕܶܚܠܬܶܐ ܓܡܺܝܪܳܐܺܝܬ ܘܗܳܝܕܶܝܢ ܡܶܬܚܰܪܰܪ. ܘܡܳܐ ܕܶܐܬܚܰܪܰܪ ܗܳܝܕܶܝܢ ܡܶܬܓܡܰܪ: ܘܡܳܐ ܕܶܐܬܓܡܰܪ ܡܳܐܢܳܐ ܘܰܚܬܰܡ ܨܽܘܪ̈ܳܬܶܗ: ܗܳܝܕܶܝܢ ܝܳܪܶܒ ܝܽܘܡ ܡܶܢ ܝܽܘܡ ܒܚܽܘܒܳܐ ܥܕܰܡܳܐ ܠܝܰܘܡܳܐ ܕܨܳܒܶܐ ܡܳܪܰܢ ܕܰܢܕܰܒܪܶܗ ܠܘܳܬܶܗ: ܘܥܰܡܶܗ ܢܶܗܘܶܐ ܥܽܘܡܪܶܗ ܟܡܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܐܰܠܳܗܰܢ: ܘܠܳܐ ܥܳܒܰܪ ܘܠܳܐ ܡܶܫܬܰܚܠܰܦ: ܟܰܕ ܐܺܝܬܰܘܗ̱ܝ ܐܰܟܡܳܐ ܕܺܐܝܬܰܘܗ̱ܝ. ܘܡܶܫܬܰܒܰܚ ܘܡܶܬܓܰܐܶܐ ܥܰܡ ܪ̈ܳܚܡܰܘܗ̱ܝ ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ܀ ܘܗܳܝ ܕܦܶܨܘ ܚܶܠܳܐ ܕܪ̈ܶܓܠܰܝܟܽܘܢ: ܡܳܐ ܕܥܰܠܘ ܗ̱ܘܰܘ ܠܕܽܘܟܬܳܐ ܘܠܳܐ ܩܰܒܶܠܘ ܐܶܢܽܘܢ: ܟܰܕ ܛܠܶܝܢ ܡܶܢ ܫܪܳܪܳܐ: ܡܶܬܪܰܥܡܺܝܢ ܗ̱ܘܰܘ ܘܡܶܬܩܰܫܶܝܢ ܥܠܰܝܗܽܘܢ: ܐܰܝܟ ܕܒܳܥܶܝܢ ܗ̱ܘܰܘ ܕܢܶܥܒܕܽܘܢ ܟܰܕ ܡܳܪܰܢ ܥܰܡܗܽܘܢ: ܕܢܰܚܬܽܘܢ ܢܽܘܪܳܐ ܡܶܢ ܫܡܰܝܳܐ ܥܰܠ ܩܪܺܝܬܳܐ ܕܠܳܐ ܩܰܒܠܰܬ ܐܶܢܽܘܢ: ܐܰܝܟ ܕܥܳܒܕܺܝܢ ܝܰܘܡܳܢܳܐ ܐ̱ܢܳܫܳܐ ܩܫܰܝ̈ܳܐ. ܐܶܠܴܐ ܡܳܪܰܢ ܒܩܳܠܳܐ ܟܐܳܐ ܒܗܽܘܢ: ܕܬܽܘܒ ܐܰܝܟ ܗܳܕܶܐ ܠܳܐ ܬܶܬܚܰܫܒܽܘܢ. ܘܰܫܪܳܐ ܐܶܢܽܘܢ ܠܰܐܝܠܶܝܢ ܕܰܛܠܶܝܢ ܡܶܢ ܫܪܳܪܳܐ ܒܗܳܕܶܐ: ܕܠܳܐ ܢܶܬܩܰܫܽܘܢ: ܐܶܠܴܐ ܗܘܰܘ ܢܳܦܨܺܝܢ ܚܶܠܳܐ ܘܳܐܙܺܠ̱ܝܢ ܒܰܫܠܳܡܳܐ. ܡܰܢ ܕܶܝܢ ܕܠܳܐ ܡܩܰܒܶܠ ܗ̱ܘܳܐ ܠܗܽܘܢ: ܐܳܦ ܟܰܕ ܡܨܰܠܶܝܢ ܥܠܰܘܗ̱ܝ: ܐܶܠܴܐ ܬܳܐܶܒ: ܡܳܪܰܢ ܬܳܒܰܥ ܗ̱ܽܘ ܠܶܗ. ܡܰܢ ܕܢܳܦܶܨ ܕܶܝܢ ܚܶܠܳܐ ܘܢܳܨܶܐ ܥܰܡ ܡܰܢ ܕܠܳܐ ܩܰܒܠܶܗ: ܠܳܐ ܟܺܐܝܢ.","english":"And they received the Spirit of the Holy One, one by one, until they were perfected. And when the Paraclete came, then a person knows the whole truth. And when he knows the whole truth, then little by little the complete fear is removed from him, and then he is set free. And when he is set free, then he is perfected; and when he is perfected and his forms are sealed, then he increases day by day in love until the day when the Lord desires to bring him to Himself, and with Him he will be His dwelling-place, just as God is, and He does not pass away nor change, while He is as He is. And He is praised and glorified with His friends forever and ever. And that which the strength of your feet escaped, when they entered the place and did not receive you, while they were infants from the truth, they were being nourished and were being hardened against you, as if they desired that you do when the Lord is with you, that you bring down fire from heaven upon the village that did not receive you, as harsh men do daily. But the Lord spoke a gentle voice among you: that you should not think thus again. And He absolved you concerning those who were infants from the truth in this: that you should not be hardened, but that they should seek strength and go in peace. But as for him who did not receive you, even when you pray over him, he repents; the Lord pursues him. But as for him who seeks strength and contends with him who did not receive him, it is not fitting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Greek loanword paraklētos, here rendered as “Paraclete,” refers to the Holy Spirit as advocate or comforter, a key term in Syriac pneumatology.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪ̈ܳܚܡܰܘܗ̱ܝ","severity":"info","text":"The phrase “praised and glorified with His friends” echoes Johannine language of the Spirit’s intimacy (John 14:16–17) and the Syriac tradition of “friends of God” (rāḥmaw(hy)).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܠܶܝܢ ܡܶܢ ܫܪܳܪܳܐ","severity":"info","text":"The phrase “infants from the truth” (ṭlēʿ men šrārā) uses the image of weaning or immaturity, central to the homily’s metaphor of spiritual growth through the Paraclete.","cites":[{"key":"dossier:ethiopic-anonymous-deacon-breast-milk","label":"gap dossier: Miracle of Mary: The sinful deacon who was healed from his illness by a drop of the Virgin Mary's breast milk","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-deacon-breast-milk"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a sequential description of spiritual perfection (receiving the Paraclete, knowing truth, being freed, perfected, and growing in love) to a narrative of the apostles’ encounter with a village that rejected them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܶܢ ܟܰܘܢܰܬ","severity":"caution","text":"The opening phrase ܘܟܶܢ ܟܰܘܢܰܬ is textually uncertain; the edition reads “And they received,” but the Syriac may be corrupt or lacunose, affecting the continuity from the previous passage.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “the strength of your feet escaped” (ܚܶܠܳܐ ܕܪ̈ܶܓܠܰܝܟܽܘܢ) is ambiguous: it may mean the apostles’ physical strength failed or that they fled from a place. The reading taken follows the English draft as “escaped.”","The identity of “him who did not receive you” is unclear: it may refer to a specific village leader or a generic unbeliever. The text does not specify."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܫܰܪܟܳܐ ܕܶܝܢ ܟܰܕ ܗܘܰܘ ܓܡܺܝܪ̈ܶܐ ܕܰܒܪܽܘܚ: ܗܳܟܰܢܳܐ ܫܡܰܥܘ ܡܶܢ ܡܳܪܰܢ: ܕܰܢܨܰܠܽܘܢ ܥܰܠ ܡܰܢ ܕܡܳܚܶܐ ܠܗܽܘܢ. ܚܰܕ ܟܡܳܐ ܗܳܟܺܝܠ ܢܨܰܠܽܘܢ ܥܰܠ ܡܰܢ ܕܠܳܐ ܡܳܚܶܐ ܠܗܽܘܢ: ܐܶܠܴܐ ܘܳܝ ܠܶܗ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܠܡܰܢ ܕܠܳܐ ܩܰܒܶܠ ܐܶܢܽܘܢ. ܐܶܠܴܐ ܡܶܢ ܒܳܬܰܪ ܕܶܐܬܓܡܰܪܘ ܡܳܚܶܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ ܘܓܳܪܺܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ: ܘܡܰܦܩܺܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ ܡܶܢ ܗܰܘ ܬܰܪܥܳܐ: ܘܥܳܠܺܝܢ ܗܶܢܽܘܢ ܡܶܢ ܐ̱ܚܪܺܢܳܐ: ܘܒܳܥܶܝܢ ܗ̱ܘܰܘ ܡܶܢܗܽܘܢ ܕܢܺܐܚܽܘܢ: ܘܠܰܘ ܐܰܝܟ ܗܳܝ ܕܠܳܐ ܩܰܒܶܠܘ ܐܶܢܽܘܢ: ܘܒܳܥܶܝܢ ܗ̱ܘܰܘ ܕܢܰܘܩܕܽܘܢ ܐܶܢܽܘܢ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܚܰܡܫܳܐ ܕܥܰܠ ܚܰܠܒܳܐ ܕܝܰܠܽܘ̈ܕܶܐ܀","english":"The rest of them, when they were perfected in their spirit, thus they heard from the Lord: that they should pray for the one who strikes them. For how much, then, did they pray for the one who does not strike them? But woe to him on the day of judgment for the one who does not receive their prayer. But after they were perfected, they were striking them and driving them out and expelling them from that door, and they were entering from another, and they were asking of them that they be brothers, and not as if they had not received their prayer, and they were asking that their prayer be kindled. The end of Memra 5: On the Milk of the Children.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܰܪܟܳܐ ܕܶܝܢ","severity":"info","text":"The phrase 'the rest of them' refers to those perfected in spirit, contrasting with earlier stages of spiritual development.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܒܪܽܘܚ","severity":"info","text":"'In their spirit' (ܕܰܒܪܽܘܚ) likely denotes the spiritual aspect of the perfected individuals, consistent with Syriac anthropology distinguishing spirit from body.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܢ ܡܳܪܰܢ","severity":"info","text":"'From the Lord' (ܡܶܢ ܡܳܪܰܢ) may echo Jesus' teaching on praying for persecutors, as in Matthew 5:44, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"'Day of judgment' (ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ) reflects eschatological themes common in Syriac homilies, emphasizing divine retribution.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܚܰܡܫܳܐ","severity":"info","text":"The closing formula 'The end of Memra 5' marks the conclusion of the homily, a standard structural feature in Syriac memre.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܰܘܩܕܽܘܢ ܐܶܢܽܘܢ","severity":"caution","text":"The phrase 'that their prayer be kindled' is ambiguous; it may mean intensifying prayer or a metaphorical burning, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-192","label":"source edition: Memra 5: On the Milk of the Children","url":"https://syriaccorpus.org/192"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who strikes them' and 'the one who does not strike them' is unclear; possibly referring to persecutors or spiritual adversaries.","The final clause about kindling prayer may be a textual corruption or a deliberate metaphor."],"confidence":"medium","notes":[]}]}