{"slug":"dsc-194","id":"syriac:dsc:dsc-194","title":"Memra 7: On the Commandments of the Upright","title_source":"Memra 7: On the Commandments of the Upright","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"translated-elsewhere","coverage_claim":{"status":"translated-elsewhere","reference":"Kitchen, R. A. and Parmentier, M. F. G., The Book of Steps: The Syriac Liber Graduum, 2004","text":"An English translation of this work is reported: Kitchen, R. A. and Parmentier, M. F. G., The Book of Steps: The Syriac Liber Graduum, 2004. The citation was found in a library catalogue."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:22Z","cost_usd":0.012949},"source":{"registry_id":"syriac:dsc:dsc-194","work_id":"dsc-194","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/194"},"stats":{"passages":20,"english_words":5249,"coptic_letters":0,"source_letters":12245,"commentary_units":114,"commentary_kinds":8,"derived_notes":0,"ambiguities":38,"work_notes":5,"external_links":6,"timeline":3},"summary":{"work":"dsc-194","abstract":"Memra 7: On the Commandments of the Upright is an anonymous Syriac homily from the East Syriac memra tradition, likely composed between the 4th and 5th centuries CE. The text exhorts listeners to follow moral precepts, emphasizing compassion for the afflicted and the negative formulation of the Golden Rule. It survives in a single 19th-century manuscript from Alqosh, with no earlier witnesses or evidence of liturgical use. The homily distinguishes between the 'upright' (kēnē), who follow basic commandments, and the 'perfect' (gmīrē), who pursue ascetic perfection, reflecting a two-tier moral framework common in Syriac ascetic literature.","historical_context":"The homily is part of a larger series on the commandments of the upright, written in the rhetorical, exhortatory style typical of East Syriac memra literature. It likely originated in a monastic or ecclesiastical community in the Syriac-speaking world, possibly in the region of modern-day Iraq or Syria, between the 4th and 5th centuries CE. The sole surviving witness is a 19th-century manuscript copied in Alqosh, a town in northern Iraq known for its Syriac Christian heritage. No earlier manuscript evidence exists, and the work shows no signs of liturgical use or citation in later Syriac authors, suggesting limited circulation. The text's distinction between 'upright' and 'perfect' aligns with a two-tier moral framework found in Syriac ascetic literature, such as the writings of Aphrahat and Ephrem, where the upright follow basic moral precepts while the perfect pursue monastic ideals. The negative Golden Rule echoes the Didache and the Syriac Two Ways tradition.","significance":"This homily provides insight into the moral and ascetic teachings of the early Syriac Christian tradition, particularly the two-tier framework of upright and perfect. Its survival in a single late manuscript highlights the fragility of Syriac textual transmission. The work's emphasis on the negative Golden Rule and compassion for the afflicted connects it to broader early Christian ethical traditions, such as the Didache and the Two Ways, offering a window into the development of Christian moral instruction in the East Syriac milieu.","timeline":[{"date":"4th–5th c.","event":"Probable composition of Memra 7 in the East Syriac tradition."},{"date":"19th c.","event":"Copying of the sole surviving manuscript in Alqosh."},{"date":"Undated","event":"Edition of the Syriac text without translation or commentary."}],"relations":[{"work":"Didache","relation":"Parallels the negative Golden Rule (Didache 1.2) and the Two Ways tradition.","key":"","label":null,"url":null},{"work":"Aphrahat's Demonstrations","relation":"Shares the two-tier moral framework of upright and perfect.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's Hymns","relation":"Similar exhortatory style and ascetic themes.","key":"","label":null,"url":null},{"work":"Syriac Book of Steps (Liber Graduum)","relation":"Reflects a comparable distinction between levels of Christian perfection.","key":"","label":null,"url":null},{"work":"Exodus 22:21–24","relation":"Echoes the biblical call for mercy toward the poor and oppressed.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Provides background on the East Syriac tradition and its literature."},{"key":"wikipedia:Didache","label":"Didache","url":"https://en.wikipedia.org/wiki/Didache","reason":"Parallels the negative Golden Rule and Two Ways tradition."},{"key":"wikipedia:Aphrahat","label":"Aphrahat","url":"https://en.wikipedia.org/wiki/Aphrahat","reason":"Shares the two-tier moral framework."},{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Similar style and ascetic themes."},{"key":"wikipedia:Liber Graduum","label":"Liber Graduum","url":"https://en.wikipedia.org/wiki/Book_of_Steps","reason":"Reflects comparable levels of Christian perfection."},{"key":"ed:dsc-194","label":"Edition of Memra 7","url":"https://syriaccorpus.org/194","reason":"Primary source for the text."}],"cautions":["The date of composition is uncertain; internal evidence suggests a post-7th-century East Syriac milieu, but this remains conjectural.","The sole surviving manuscript is from the 19th century, with no earlier witnesses, making textual transmission and provenance unclear.","The edition provides no translation or commentary, and the Syriac text is unvocalized with several lacunae.","No evidence of liturgical use or citation in later Syriac authors has been identified, suggesting limited circulation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000499,"generated":"2026-11-15T03:09:35Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/194"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8669"},{"kind":"translation","label":"Existing English translation — catalogue record (Kitchen, R. A. and Parmentier, M. F. G., 2004)","url":"https://id.lib.harvard.edu/alma/990094493520203941/catalog"}],"checks":{"work":"dsc-194","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":114,"english_words":5249,"source_letters":17905,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is written in a rhetorical, exhortatory style typical of the East Syriac memra tradition, with frequent second-person address and scriptural allusion.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole surviving witness is a single manuscript from the 19th century, copied in Alqosh. No earlier manuscript evidence is known.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is attributed to an anonymous author. The edition assigns no date; internal evidence suggests a post-7th-century East Syriac milieu, but this remains conjectural.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"No evidence of liturgical use or citation in later Syriac authors has been identified. The work appears to have had limited circulation.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary; the Syriac text is unvocalized, and several lacunae are marked but not discussed.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"An English translation of this work is reported: Kitchen, R. A. and Parmentier, M. F. G., The Book of Steps: The Syriac Liber Graduum, 2004. The citation was found in a library catalogue."},{"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: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-194":{"label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܫܰܒܥܳܐ ܕܥܰܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܟܺܐܢ̈ܶܐ\nܥܰܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܐܡܺܝܪܺܝܢ ܠܟܽܠܶܗ ܥܳܠܡܳܐ ܕܰܐܝܟܰܢ ܢܶܗܘܽܘܢ ܟܺܐܢ̈ܶܐ. ܠܰܘ ܓܶܝܪ ܟܽܠܢܳܫ ܐܳܠܶܨ ܢܰܦܫܶܗ ܕܢܶܣܰܩ ܠܰܓܡܺܝܪܽܘܬܳܐ. ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܟܺܐܢ̈ܶܐ: ܠܳܐ ܬܶܩܛܽܘܠ: ܠܳܐ ܬܓܽܘܪ: ܠܳܐ ܬܶܓܢܽܘܒ: ܝܰܩܰܪ ܠܰܐܒܽܘܟ ܘܠܶܐܡܳܟ: ܘܶܐܬܪܰܚܰܡ ܥܰܠ ܐܰܠܺܝܨ̈ܶܐ: ܠܳܐ ܬܶܙܢܶܐ: ܠܳܐ ܬܰܣܗܶܕ ܣܳܗܕܽܘܬܳܐ ܕܫܽܘܩܪܳܐ: ܠܳܐ ܬܶܒܽܘܙ: ܠܶܐ ܬܶܛܠܽܘܡ: ܠܳܐ ܬܶܪܰܓ ܬܰܘܪܶܗ ܕܚܰܒܪܳܟ ܘܠܳܐ ܚܡܳܪܶܗ ܘܠܳܐ ܒܰܝܬܶܗ ܘܠܳܐ ܐܰܢ̱ܬܬܶܗ ܘܠܳܐ ܚܰܩܠܶܗ ܘܠܳܐ ܟܰܪܡܶܗ. ܘܠܳܐ ܬܶܥܩܽܘܪ ܬܚܽܘܡܶܗ. ܘܡܶܕܶܡ ܕܣܳܢܶܐ ܐܰܢ̱ܬ ܠܳܐ ܬܶܥܒܶܕ ܠܚܰܒܪܳܟ. ܘܰܐܝܟ ܕܨܳܒܶܐ ܐܰܢ̱ܬ ܕܢܶܥܒܕܽܘܢ ܠܳܟ ܒܢܰܝ̈ܢܳܫܳܐ: ܗܳܟܰܢܳܐ ܥܒܶܕ ܠܗܽܘܢ. ܒܪܰܡ ܕܶܝܢ ܒܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܗܳܘܶܐ ܐ̱ܢܳܫ ܟܺܐܢܳܐ: ܕܒܳܬܰܪ ܓܡܺܝܪ̈ܶܐ. ܐܰܝܟܰܢ ܓܶܝܪ ܕܣܳܢܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܢܶܩܛܠܶܗ: ܐܰܘ ܢܶܓܢܽܘܒ ܡܶܢܶܗ ܐܰܘ ܢܰܗܰܪ ܠܰܒܥܺܝܪܶܗ: ܐܰܘ ܕܢܶܥܽܘܠ ܒܚܰܩܠܶܗ ܘܰܒܟܰܪܡܶܗ: ܐܰܘ ܕܢܶܩܪܽܘܒ ܠܰܐܢ̱ܬܬܶܗ ܐܰܘ ܠܟܽܠܡܶܕܶܡ ܕܺܐܝܬ ܒܰܐܪܥܶܗ. ܘܶܐܢܗܽܘ ܕܠܳܐ ܥܳܒܶܕ ܠܚܰܒܪܶܗ ܗܳܢܳܐ ܡܶܕܶܡ ܕܣܳܢܶܐ ܗܽܘ: ܗܳܟܰܢ ܗܳܘܶܐ ܟܺܐܢܳܐ ܟܰܕ ܢܶܥܒܰܪ ܒܡܰܪ̈ܗܳܛܶܐ ܕܚܰܒܪܶܗ: ܘܠܳܐ ܢܰܟܶܐܒ ܠܶܒܳܐ ܕܚܰܒܪܶܗ: ܗܳܟܰܢ ܗܳܘܶܐ ܟܺܐܢܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ.","english":"Memra 7: On the Commandments of the Upright\n\nOn the commandments that were spoken to the whole world, that they might become upright. For not every person is compelled to ascend to perfection. These are the commandments of the upright: Do not kill; do not steal; do not commit adultery; honor your father and your mother; and have compassion on the afflicted; do not commit fornication; do not bear false witness; do not despise; do not oppress; do not covet your companion’s ox, nor his donkey, nor his house, nor his wife, nor his field, nor his vineyard; and do not remove his boundary marker. And whatever you hate, do not do to your companion. And as you desire that others do to you, so do to them. However, in these commandments, a person is upright who follows after the perfect ones. For just as one hates that someone should kill him, or steal from him, or harm his livestock, or enter his field and his vineyard, or approach his wife or anything that is his, so also he who does not do to his companion that thing which he hates—thus he is upright when he passes by his companion’s boundaries and does not grieve his companion’s heart; thus he is upright before God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܫܰܒܥܳܐ ܕܥܰܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܟܺܐܢ̈ܶܐ","severity":"info","text":"The opening identifies this as the seventh memra of a collection, establishing its place within a larger homiletic series on the commandments of the upright.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) means 'upright' or 'righteous,' often denoting those who follow natural law or moral precepts, as distinct from the 'perfect' (ܓܡܺܝܪ̈ܶܐ) who pursue ascetic perfection.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܶܐܬܪܰܚܰܡ ܥܰܠ ܐܰܠܺܝܨ̈ܶܐ","severity":"info","text":"The command 'have compassion on the afflicted' echoes the biblical call for mercy toward the poor and oppressed, as in Exodus 22:21–24 and the prophetic tradition.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܡܶܕܶܡ ܕܣܳܢܶܐ ܐܰܢ̱ܬ ܠܳܐ ܬܶܥܒܶܕ ܠܚܰܒܪܳܟ","severity":"info","text":"The negative formulation of the Golden Rule ('whatever you hate, do not do to your companion') parallels the Didache 1.2 and the Syriac tradition of the Two Ways, emphasizing restraint over positive action.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܳܬܰܪ ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"The distinction between 'upright' (ܟܺܐܢ̈ܶܐ) and 'perfect' (ܓܡܺܝܪ̈ܶܐ) reflects a two-tier moral framework common in Syriac ascetic literature, where the upright follow basic commandments while the perfect pursue monastic renunciation.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܶܐ ܬܶܛܠܽܘܡ","severity":"caution","text":"The reading ܠܶܐ ܬܶܛܠܽܘܡ ('do not oppress') is uncertain; the manuscript may have a variant spelling or a scribal error, as the expected form would be ܠܳܐ ܬܶܛܠܽܘܡ. The sense is clear despite the orthographic irregularity.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܶܐ ܬܶܛܠܽܘܡ shows an irregular negation (ܠܶܐ instead of ܠܳܐ), possibly a scribal variant or error; the intended meaning is 'do not oppress.'"],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܰܝܟ ܕܣܳܢܶܐ ܬܽܘܒ ܕܠܳܐ ܐ̱ܢܳܫ ܢܠܽܘܛܺܗ ܐܳܦܠܳܐ ܟܰܕ ܡܰܣܒܶܠ: ܘܶܐܢ ܤܳܛܶܐ ܣܳܢܶܐ ܠܡܰܢ ܕܰܡܦܰܪܣܶܐ ܠܶܗ: ܘܨܳܒܶܐ ܕܶܐܡܰܬܝ ܕܡܶܬܬܚܶܕ ܒܣܰܟܠܽܘܬܳܐ ܢܶܫܒܩܽܘܢ ܠܶܗ: ܐܰܘ ܒܓܰܘܪܳܐ ܐܰܘ ܒܓܰܢܳܒܽܘܬܳܐ: ܘܰܥܕܰܡܳܐ ܠܩܶܛܠܳܐ ܐܶܢ ܡܶܫܬܪܰܥ: ܨܳܒܶܐ ܕܢܶܫܒܩܽܘܢ ܠܶܗ ܟܰܕ ܒܳܥܶܐ ܡܶܢܗܽܘܢ: ܗܳܟܰܢܳܐ ܢܶܥܒܶܕ ܗܽܘ ܠܡܰܢ ܕܡܰܣܟܶܠ ܒܶܗ ܐܰܝܟ ܗܳܠܶܝܢ ܣܰܟ̈ܠܘܳܬܳܐ ܘܗܳܘܶܐ ܟܺܐܢܳܐ. ܘܰܐܝܟܰܢ ܕܨܳܒܶܐ ܕܐ̱ܢܳܫ ܢܰܘܟܠܺܝܘܗ̱ܝ ܟܰܕ ܟܦܶܢ ܘܰܢܢܺܝܚܶܗ ܡܳܐ ܕܰܨܗܶܐ: ܘܶܐܡܰܬܝ ܕܳܐܙܶܠ ܒܰܐܟܣܶܢܝܳܐ ܢܰܥܠܺܝܘܗ̱ܝ ܠܣܶܬܳܪܳܐ ܒܣܰܬܘܳܐ ܘܰܠܛܶܠܳܠܳܐ ܒܩܰܝܛܳܐ: ܘܢܶܬܠܽܘܢ ܠܶܗ ܡܳܐ ܕܚܰܣܺܝܪ ܠܶܗ: ܘܰܐܝܟܰܢ ܕܨܳܒܶܐ ܕܐ̱ܢܳܫ ܢܰܠܒܫܶܗ ܡܳܐ ܕܰܫܠܺܚܝ: ܘܢܰܣܶܐܢܶܗ ܡܳܐ ܕܚܶܦܝܳܝ: ܗܳܟܰܢܳܐ ܢܶܥܒܶܕ ܗܽܘ ܠܰܐܚܪ̈ܳܢܶܐ ܒܢܰܝ̈ ܒܶܣܪܶܗ܀ ܟܽܠ ܓܶܝܪ ܕܒܰܪ ܐܳܕܳܡ ܗ̱ܽܘ: ܩܰܪܺܝܒܰܢ ܗ̱ܽܘ ܘܒܰܪ ܒܶܣܪܰܢ. ܘܶܐܢ ܩܫܶܐ ܥܰܪܛܶܠܳܝܳܐ ܡܶܢ ܚܰܕ ܐ̱ܢܳܫ ܕܢܰܠܒܫܶܗ ܡܶܛܽܠ ܡܶܣܟܺܢܽܘܬܶܗ: ܢܶܫܬܰܘܬܦܽܘܢ ܚܰܡܫܳܐ ܐܰܘ ܥܶܣܪ̈ܳܐ ܐ̱ܢܳܫ̈ܺܝܢ ܐܰܟܚܕܳܐ ܘܰܢܟܰܣܽܘܢ ܒܶܣܪܳܐ ܕܩܰܪ̈ܺܝܒܰܝܗܽܘܢ. ܘܡܰܢ ܕܥܳܒܶܕ ܗܳܟܰܢܳܐ ܗܳܘܶܐ ܙܥܽܘܪ ܡܶܢ ܓܡܺܝܪ̈ܶܐ: ܒܗܳܕܶܐ ܕܠܳܐ ܐܶܣܬܰܪܰܩ ܡܶܢ ܐܰܪܥܳܐ: ܘܶܐܬܩܰܕܰܫ ܘܰܫܩܰܠ ܙܩܺܝܦܶܗ ܘܚܳܪ ܒܰܫܡܰܝܳܐ: ܘܰܐܕܪܶܟ ܫܪܳܪܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܨܠܺܝܒܶܗ ܓܡܺܝܪܳܐ ܕܡܳܪܰܢ. ܘܰܐܝܟܰܢ ܕܶܐܢ ܗܳܘܶܐ ܠܶܗ ܟܺܐܒܳܐ ܒܰܐܟܣܶܢܝܳܐ: ܨܳܒܶܐ ܕܰܢܩܽܘܡܽܘܢ ܠܶܗ ܢܽܘܟܪ̈ܳܝܶܐ ܘܢܰܐܣܽܘܢ ܟܺܐܒܰܘ̈ܗ̱ܝ ܘܢܶܣܝ̈ܽܘܢܰܘܗ̱ܝ: ܗܳܟܰܢܳܐ ܐܳܦ ܗܽܘ ܢܶܥܒܶܕ ܠܰܐܟܣ̈ܢܳܝܶܐ ܕܦܳܓܥܺܝܢ ܒܶܗ.","english":"as a blind man again, that he may not see his own filth, nor when he is burdened; and if he is foolish, he is blind to what spreads him out, and he wishes that when he is caught in folly, they should leave him, whether in theft or in fornication, and even up to murder if it is attempted, he wishes that they should leave him when he wants to flee. Thus he does to what he corrupts by these follies, and he becomes sick. And as he wishes that a man should give him food when he is hungry, and his drink what he thirsts for, and when he goes as a stranger, they should bring him into shelter in winter and into shade in summer, and they should give him what he lacks; and as he wishes that a man should clothe him with what is suitable, and shoe him with what is fitting, thus he should do to others, the sons of his flesh. For every son of Adam is his neighbor and a son of his flesh. And if the harshness of the uncircumcised is too great for one man to clothe him because of his poverty, five or ten men should join together and cover the flesh of their neighbors. And when he does thus, he is lesser than the perfect ones, in that he has not vanished from the earth, and he has been sanctified and taken his cross and looked to heaven, and has attained the truth which is the perfect cross of the Lord. And as if he has a pain in a stranger, he wishes that they should stand by him with strangers and heal his pains and his diseases, thus also he should do to the strangers who encounter him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܪܛܶܠܳܝܳܐ","severity":"info","text":"The term ܥܰܪܛܶܠܳܝܳܐ (ʿarṭelāyā) literally means 'uncircumcised' and here likely refers to non-Christians or the spiritually uninitiated, contrasting with the 'perfect' (ܓܡܺܝܪ̈ܶܐ).","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes communal care for the poor and strangers, reflecting early Syriac Christian ideals of charity and mutual aid, possibly linked to the institution of the 'house of the stranger' (ܐܟܣܢܝܐ).","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The homily uses a series of conditional analogies ('as he wishes... thus he should do') to build an ethical argument for reciprocal compassion, culminating in a contrast between the 'lesser' and the 'perfect'.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܺܝܒܶܗ ܓܡܺܝܪܳܐ ܕܡܳܪܰܥ","severity":"info","text":"The phrase 'perfect cross of the Lord' (ܨܠܺܝܒܶܗ ܓܡܺܝܪܳܐ ܕܡܳܪܰܥ) likely refers to the cross as a symbol of complete Christian truth, possibly alluding to the cross of Christ as the ultimate standard of perfection.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a possible scribal error: ܘܶܐܬܩܰܕܰܫ ('and he was sanctified') may be a corruption or variant of ܘܶܬܩܰܕܰܫ ('and he sanctifies'), affecting the interpretation of the subject's agency.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the uncircumcised' (ܥܰܪܛܶܠܳܝܳܐ) is ambiguous: it may refer to pagans, Jews, or metaphorically to the spiritually unenlightened.","The phrase 'lesser than the perfect ones' (ܙܥܽܘܪ ܡܶܢ ܓܡܺܝܪ̈ܶܐ) could imply a hierarchical distinction between ordinary believers and ascetics or the spiritually advanced."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܗܳܟܰܢܳܐ ܐܳܬܶܐ ܠܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܕܺܐܝܬ ܒܽܐܘܪܳܝܬܳܐ: ܗܳܠܶܝܢ ܕܰܬܠܶܐ ܒܗܽܘܢ ܟܽܠܶܗ ܚܰܝܠܳܐ ܕܢܳܡܽܘܣܳܐ ܘܕܰܢܒܺܝ̈ܶܐ: ܘܰܒܗܽܘܢ ܡܫܰܠܶܡ ܐ̱ܢܳܫ ܟܽܠܶܗ ܢܳܡܽܘܣܳܐ ܘܰܢܒܺܝ̈ܶܐ: ܕܬܶܪܚܰܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ: ܡܶܢ ܟܽܠܶܗ ܠܶܒܳܟ ܘܚܰܝܠܳܟ ܘܡܶܢ ܟܽܠ ܕܺܐܝܬ ܠܳܟ. ܘܰܕܒܳܬܪܶܗ ܕܕܳܡܶܐ ܠܶܗ: ܕܬܶܪܚܰܡ ܠܩܰܪܺܝܒܳܟ ܐܰܝܟ ܢܰܦܫܳܟ: ܕܺܐܝܬܰܘܗ̱ܝ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ. ܘܬܺܐܨܰܦ ܕܺܝܠܗܽܘܢ ܐܰܝܟ ܕܝܳܨܶܦ ܐܰܢ̱ܬ ܕܢܰܦܫܳܟ: ܟܡܳܐ ܕܡܶܫܟܰܚ ܐܰܢ̱ܬ ܕܰܬܥܰܕܰܪ ܐܶܢܽܘܢ. ܟܽܠܢܳܫ ܓܶܝܪ ܕܦܳܓܰܥ ܒܳܟ ܩܰܪܺܝܒܳܟ ܗ̱ܽܘ: ܐܶܢ ܡܰܛܶܐܒ ܐܰܢ̱ܬ ܠܶܗ ܘܶܐܢ ܡܰܒܶܐܫ ܐܰܢ̱ܬ ܠܶܗ. ܠܳܐ ܓܶܝܪ ܐ̱ܢܳܫ ܡܰܛܶܐܒ ܐܰܘ ܡܰܒܶܐܫ ܠܡܰܢ ܕܪܰܚܺܝܩ ܡܶܢܶܗ: ܐܶܠܴܐ ܐܶܢ ܠܡܰܢ ܕܥܰܠ ܓܰܒܶܗ ܗ̱ܽܘ ܣܳܢܶܐ: ܘܰܠܡܰܢ ܕܰܠܘܳܬܶܗ ܗ̱ܽܘ ܪܳܚܶܡ. ܐܶܢ ܕܶܝܢ ܡܶܬܪܰܚܰܡ ܐ̱ܢܳܫ ܥܰܠ ܡܰܢ ܕܦܳܓܰܥ ܒܶܗ: ܗܳܘܶܐ ܩܰܪܺܝܒܶܗ: ܘܶܐܢ ܡܰܒܶܐܫ ܠܶܗ: ܗܳܘܶܐ ܩܳܛܽܘܠܶܗ: ܘܶܐܠܳܐ ܡܰܛܶܐܒ ܠܶܗ ܘܠܳܐ ܡܰܒܶܐܫ ܠܶܗ: ܗܘܳܐ ܪܰܚܺܝܩܶܗ: ܐܰܝܟܰܢ ܕܰܗܘܰܘ ܗܳܠܶܝܢ ܒܢܰܝ̈ ܡܕܺܝܢ̱ܬܶܗ ܕܗܰܘ ܕܢܳܚܶܬ ܗ̱ܘܳܐ ܡܶܢ ܐܽܘܪܺܫܠܶܡ ܠܺܐܝܪܺܝܚܽܘ: ܘܰܗܘܰܘ ܗܳܠܶܝܢ ܒܢܰܝ̈ ܡܕܺܝܢ̱ܬܶܗ ܪ̈ܰܚܺܝܩܰܘܗ̱ܝ: ܘܫܳܡܪܳܝܳܐ ܢܽܘܟܪܳܝܳܐ ܕܶܐܬܪܰܚܰܡ ܥܠܰܘܗ̱ܝ ܗܘܳܐ ܩܰܪܺܝܒܶܗ܀","english":"Thus these great commandments that are in the Law come: those upon which hang the entire force of the Law and the prophets, and by which the whole Law and the prophets are fulfilled, that you may love the Lord your God with all your heart and all your strength and with everything you have. And after that, which is like it, that you may love your neighbor as yourself, for all of them are in the living. And you should care for them as you care for yourself, as much as you are able to help them. For every person who encounters you is your neighbor: either you benefit him or you harm him. For no one benefits or harms someone far from him, but only someone who is near him, and only someone who loves him. If, then, a person loves someone who encounters him, he becomes his neighbor; and if he harms him, he becomes his killer; but if he neither benefits nor harms him, he becomes his distant one, like those who were in the city of the one who went down from Jerusalem to Jericho, and those were his distant ones in his city; and the Samaritan, the stranger, who loved him became his neighbor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܢܳܐ ܐܳܬܶܐ ܠܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܕܺܐܝܬ ܒܽܐܘܪܳܝܬܳܐ","severity":"info","text":"This passage transitions from the preceding critique of folly to a positive exposition of the great commandments of the Law, marking a structural pivot in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܰܪܺܝܒܳܟ","severity":"info","text":"The term 'neighbor' (qarībāk) is central to the ethical argument, echoing Leviticus 19:18 and the dual love command, but here it is defined relationally: anyone encountered becomes a neighbor through love or harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܬܶܪܚܰܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܘܕܬܶܪܚܰܡ ܠܩܰܪܺܝܒܳܟ","severity":"info","text":"The dual command to love God and neighbor echoes Deuteronomy 6:5 and the Shema, but the Syriac formulation here is closer to the Didache and the Syriac tradition of the Two Great Commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܳܡܪܳܝܳܐ ܘܰܗܰܘ ܕܢܳܚܶܬ ܗ̱ܘܳܐ ܡܶܢ ܐܽܘܪܺܫܠܶܡ ܠܺܐܝܪܺܝܚܽܘ","severity":"info","text":"The parable of the Good Samaritan (Luke 10:30-37) is adapted: the man going down from Jerusalem to Jericho and the Samaritan who loves him illustrate that neighbor is defined by love, not proximity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܳܡܪܳܝܳܐ","severity":"info","text":"The Samaritan figure is used positively, reflecting Syriac Christian reception of the parable, where the Samaritan exemplifies true neighborly love, contrasting with the distant ones in the city.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܗܘܰܘ ܗܳܠܶܝܢ ܒܢܰܝ̈ ܡܕܺܝܢ̱ܬܶܗ ܕܗܰܘ ܕܢܳܚܶܬ ܗ̱ܘܳܐ ܡܶܢ ܐܽܘܪܺܫܠܶܡ ܠܺܐܝܪܺܝܚܽܘ","severity":"caution","text":"The syntax is ambiguous: 'those who were in the city of the one who went down' could mean the man's fellow citizens, but the logic requires them to be his distant ones, not his neighbors. The English draft resolves this by reading 'his distant ones in his city' as a contrast.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'those who were in the city of the one who went down from Jerusalem to Jericho' is syntactically ambiguous: it may refer to the man's fellow citizens who are distant from him, or to the man himself as a resident of that city. The reading taken follows the English draft, which treats them as the distant ones."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܗܳܟܰܢ ܬܽܘܒ ܡܦܰܩܰܕ ܠܟܽܠܢܳܫ ܕܢܶܬܦܰܪܩܽܘܢ ܡܶܢ ܙܳܢܝܽܘܬܳܐ ܘܡܶܢ ܕܡܺܝܬܳܐ: ܘܡܳܢ ܕܡܰܘܬܪܳܐ ܚܰܝܽܘܬܳܐ ܐܰܘ ܢܳܬܫܳܐ ܠܳܐ ܬܶܐܟܠܽܘܢ ܐܰܝܟ ܚܰܢ̈ܦܶܐ: ܘܠܳܐ ܢܩܰܨܡܽܘܢ ܘܠܳܐ ܢܙܰܟܪܽܘܢ ܘܠܳܐ ܢܠܰܚܫܽܘܢ ܠܽܘܚ̈ܫܳܬܳܐ: ܕܰܒܫܶܡ ܦܬܰܟܪ̈ܶܐ ܗܽܘ ܡܶܬܠܰܚ̈ܫܳܢ: ܘܠܳܐ ܠܳܐܫܽܘܦ̈ܶܐ ܢܶܚܙܽܘܢ ܘܠܳܐ ܠܚܰܪ̈ܳܫܶܐ ܘܠܳܐ ܠܥܳܒ̈ܕܰܝ ܩܡ̈ܺܝܥܶܐ: ܡܶܛܽܠ ܕܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܕܶܚܠܰܬ ܦܬܰܟܪ̈ܶܐ ܥܳܒ̈ܕܳܢ. ܐܶܡܰܪ ܓܶܝܪ ܒܢܳܡܽܘܣܳܐ ܩܰܕܺܝܫܳܐ ܕܠܳܐ ܢܶܥܽܘܠ ܠܰܐܪܥܳܟ ܩܳܨܽܘܡܳܐ ܘܚܰܪܳܫܳܐ: ܘܥܳܒܶܕ ܩܡ̈ܺܝܥܶܐ. ܠܳܐ ܗܳܟܺܝܠ ܙܳܕܶܩ ܠܰܢ ܕܢܶܥܒܶܕ ܗܳܠܶܝܢ ܘܠܳܐ ܐܶܠܽܘ ܕܠܳܐ ܢܶܥܒܶܕ ܡܳܪܰܢ ܦܳܩܪܺܝܢ ܚ̱ܢܰܢ ܟܽܠܰܢ: ܐܰܘ ܡܶܬܟܶܐܒܺܝܢ ܚ̱ܢܰܢ ܥܕܰܡܳܐ ܠܡܰܦܩܳܢܰܢ: ܐܰܘ ܐܶܢ ܐܳܒܶܕ ܟܽܠ ܕܺܐܝܬ ܠܰܢ: ܐܰܘ ܐܶܢ ܗܳܘ̈ܝܳܢ ܢܶܫܰܝ̈ܢ ܥܰܩܪ̈ܳܢ ܫܢܰܝ̈ܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ: ܐܰܝܟ ܣܳܪܳܐ ܘܰܐܝܟ ܪܰܦܩܳܐ. ܡܶܛܽܠ ܗܳܠܶܝܢ ܓܶܝܪ ܨܶܒ̈ܘܳܬܳܐ ܐܳܙܺܠ̱ܝܢܰܢ ܠܘܳܬ ܡܰܛܠ̈ܝܳܢܶܐ: ܘܢܳܦܩܺܝܢܰܢ ܡܶܢ ܟܺܐܢܽܘܬܳܐ. ܠܳܐ ܚܳܙܶܝܢܰܢ ܟܡܳܐ ܣܰܝܒܰܪܘ ܩܰܕ̈ܡܳܝܶܐ ܢܶܣܝܽܘܢܗܽܘܢ: ܥܕܰܡܳܐ ܕܡܳܪܝܳܐ ܦܪܰܩ ܐܶܢܽܘܢ. ܡܶܛܽܠ ܓܶܝܪ ܟܺܐܒܰܝ̈ܢ ܡܰܝܬܶܝܢܰܢ ܚܰܪ̈ܳܫܶܐ ܘܠܳܐ ܕܳܡܶܝܢܰܢ ܠܺܐܝܽܘܒ ܕܣܰܝܒܰܪ ܢܶܣܝܽܘܢܶܗ. ܘܡܶܛܽܠ ܝܰܠܕܳܐ ܘܫܰܪܟܳܐ ܕܟܺܐܒ̈ܶܐ ܥܳܒܕܺܝܢ ܚ̱ܢܰܢ ܩܡ̈ܺܝܥܶܐ: ܘܠܳܐ ܕܳܡܶܝܢܰܢ ܠܰܐܒܪܳܗܳܡ ܘܠܺܐܝܣܚܳܩ: ܕܰܒܥܰܘ ܡܶܢ ܡܳܪܝܳܐ ܘܝܰܗ̱ܒ ܠܗܽܘܢ ܒܢܰܝ̈ܳܐ. ܘܡܶܛܽܠ ܦܰܩܪܳܐ ܥܳܒܕܺܝܢܰܢ ܐܶܫܦܳܐ ܘܪܳܐܣܺܝܢܰܢ ܡܰܝ̈ܳܐ ܥܰܠ ܡܰܢ ܕܰܦܩܰܪ ܘܰܡܚܰܒܠܺܝܢ ܚ̱ܢܰܢ ܠܶܗ: ܘܬܳܒܰܥ ܡܳܪܝܳܐ ܕܡܶܗ ܒܺܐܝ̈ܕܰܝܢ.","english":"Thus again he commands everyone to keep away from sorcery and from bloodshed. And that which is a remnant of living creatures or a carcass you shall not eat like the wicked. And you shall not practice divination, nor use incantations, nor whisper charms over serpents, for it is in the name of idols that they are charmed. And you shall not consult soothsayers, nor enchanters, nor makers of amulets, because all these are servants of idols. For it is said in the holy Law: \"You shall not allow a diviner, an enchanter, or a maker of amulets to pass over your land.\" Therefore it is not right for you to do these things, nor even that you should not do them, lest the Lord of these things commit a sin against all, or they be afflicted with sin until their end, or all that you have be lost, or many kinds of calamities and afflictions befall you, like sorrow and like ruin. For these things, indeed, lead your desires toward idols and remove you from truth. Do you not see how much the ancients endured in their trials, until the Lord delivered them? For it is pains that bring enchanters to you, and you are not like Job who endured his trials. And because of childbirth and the rest of pains, they make amulets, and you are not like Abraham and Isaac, who asked of the Lord and he gave them sons. And because of the body, you make incantations and you sprinkle water over the one who is dead and you corrupt him with sin, and the Lord demands it from you by your own hands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܳܢܝܽܘܬܳܐ","severity":"info","text":"The Syriac term ܙܳܢܝܽܘܬܳܐ (zāyūṯā) is rendered 'sorcery' here, but its semantic range includes magical practices and divination, aligning with the homily's condemnation of pagan rites.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"You shall not allow a diviner, an enchanter, or a maker of amulets to pass over your land","severity":"info","text":"This is a paraphrase of Leviticus 19:31 (Peshitta), which prohibits consulting diviners and enchanters, adapted to the homily's context of idolatry.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Job","severity":"info","text":"The reference to Job's endurance of trials (ܣܰܝܒܰܪ ܢܶܣܝܽܘܢܶܗ) contrasts the audience's resort to enchanters with Job's steadfastness, a common typology in Syriac homiletics.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham and Isaac","severity":"info","text":"The mention of Abraham and Isaac seeking sons from the Lord (ܡܶܢ ܡܳܪܝܳܐ ܘܝܰܗ̱ܒ ܠܗܽܘܢ ܒܢܰܝ̈ܳܐ) alludes to Genesis 15:2-3 and 21:1-7, where God grants them progeny, contrasting with the use of amulets for childbirth.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܐ ܐܶܠܽܘ ܕܠܳܐ ܢܶܥܒܶܕ","severity":"caution","text":"The phrase 'nor even that you should not do them' is syntactically ambiguous; it may mean 'nor even that you should not do them' (i.e., you must not fail to avoid them), but the English draft's rendering is uncertain.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct prohibition to a series of negative exempla (Job, Abraham, Isaac), reinforcing the homiletic pattern of warning through biblical contrast.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nor even that you should not do them' (ܠܳܐ ܐܶܠܽܘ ܕܠܳܐ ܢܶܥܒܶܕ) is ambiguous: it may be a double negative meaning 'you must not fail to avoid them,' but the English draft's reading is uncertain.","The reference to 'the Lord of these things' (ܡܳܪܰܢ ܦܳܩܪܺܝܢ) is unclear; it may refer to the Lord of the amulets or the Lord of the body, but the text is corrupt."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܠܳܐ ܡܶܬܛܦܺܝܣܺܝܢ ܚ̱ܢܰܢ ܘܡܶܬܟܰܘܢܺܝܢ: ܘܳܐܦܠܳܐ ܒܗܰܘ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܶܗ ܠܶܓܝܽܘܢܳܐ ܕܫܺܐܕ̈ܶܐ ܘܥܳܡܰܪ ܗ̱ܘܳܐ ܒܒܶܝܬ ܩܒܽܘܪ̈ܶܐ ܥܕܰܡܳܐ ܕܰܐܣܝܶܗ ܡܳܪܰܢ ܘܠܳܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ ܕܳܡܶܝܢܰܢ ܕܠܳܐ ܪܰܣܘ ܥܠܰܘܗ̱ܝ ܡܰܝ̈ܳܐ ܕܶܐܫܦܳܐ ܘܚܰܒܠܽܘܗ̱ܝ. ܐܶܢ ܨܳܒܶܐ ܓܶܝܪ ܐܳܫܽܘܦܳܐ ܪܳܐܶܣ ܡܰܝ̈ܳܐ ܥܰܠ ܐܰܝܢܳܐ ܕܰܚܠܺܝܡ ܒܰܦܓܰܪ ܘܰܡܚܰܒܶܠ ܠܶܗ: ܠܰܘ ܗܳܝ ܕܡܽܘܬܳܐ ܕܰܡܚܰܒܶܠ ܐ̱ܢܳܫ ܚܰܒܪܶܗ ܒܦܰܪܙܠܳܐ ܐܰܘ ܒܚܽܘܛܪܳܐ ܐܰܘ ܒܟܺܐܦܳܐ: ܡܚܰܒܠܺܝܢ ܓܶܝܪ ܐܰܝܟܰܢ ܕܨܳܒܶܐ ܡܳܪܰܢ ܕܢܰܗܡܶܐ ܥܕܰܡܳܐ ܠܝܰܘܡܳܐ ܕܕܺܝܢܳܐ. ܠܰܡܚܰܒܳܠܽܘ ܓܶܝܪ ܦܫܺܝܩ ܠܗܽܘܢ ܕܢܶܐܓܪܽܘܢ ܪ̈ܽܘܚܶܐ ܒܺܝܫ̈ܳܬܳܐ ܒܢܰܦܫܗܽܘܢ: ܢܰܦܫܳܐ ܓܶܝܪ ܚܠܳܦ ܢܰܦܫܳܐ ܝܳܗܒܺܝܢ ܠܗܶܝܢ ܐܰܓܪܳܐ ܘܟܶܢ ܡܚܰܒܠܺܝܢ: ܘܰܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܬܳܒܰܥ ܐܰܠܳܗܳܐ ܒܺܐܝܕܰܝ̈ܗܽܘܢ ܡܶܕܶܡ ܕܚܰܒܶܠܶܝ̈ܢ ܘܝܳܗ̈ܒܳܢ ܢܰܦܫ̈ܳܬܳܐ ܕܩܰܨܘ ܠܗܶܝܢ ܐܰܓܰܪ ܥܰܡܠܗܶܝܢ. ܗܳܟܰܢ ܓܶܝܪ ܩܳܨܶܝܢ ܡܳܐ ܕܰܡܫܰܕܪܺܝܢ ܠܗܶܝܢ ܕܰܢܚܰܒ̈ܠܳܢ: ܕܰܚܢܰܢ ܝܳܗܒܺܝܢܰܢ ܒܗܰܘ ܝܰܘܡܳܐ ܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ ܕܩܳܛܠ̈ܳܢ ܐܰܢ̱ܬܶܝܢ ܒܡܶܠܬܰܢ ܘܒܺܐܝܕܰܢ. ܗܳܟܰܢ ܐܳܚܕܺܝܢ ܠܗܶܝܢ ܚܰܪ̈ܳܫܶܐ ܐܰܝܟ ܣܰܝ̈ܦܶܐ ܘܩܳܛܠܺܝܢ ܒܢܰܝ̈ܢܳܫܳܐ. ܟܽܠ ܢܰܦܫܳܐ ܕܶܝܢ ܕܰܡܚܰܒܠܺܝܢ: ܢܰܦܫܗܽܘܢ ܝܳܗܒܺܝܢ ܚܠܳܦܶܝܗ: ܘܪܳܚܡܺܝܢ ܐܺܝܩܳܪܳܐ ܕܥܳܠܡܳܐ ܘܣܳܢܶܝܢ ܢܰܦܫܗܽܘܢ܀ ܫܽܘܒܚܳܐ ܠܳܟ ܡܳܪܰܢ ܟܡܳܐ ܢܰܓܺܝܪܳܐ ܪܽܘܚܳܟ ܕܚܳܙܶܐ ܐܰܢ̱ܬ ܘܡܰܗܡܶܐ ܐܰܢ̱ܬ ܕܰܟܒܰܪ ܢܬܽܘܒܽܘܢ ܘܠܳܐ ܢܺܐܙܽܠ̱ܘܢ ܠܢܽܘܪܳܐ ܕܠܳܐ ܕܳܥܟܳܐ.","english":"nor be polluted by sin and become defiled. Nor should you be like that man who dwelt in a tomb of demons and lived in a burial place until his Lord healed him, nor like his fathers who did not wash themselves with the water of healing and were ruined. For if a physician wishes, he pours water upon a person who is strong in body and destroys him; it is not the death that destroys a man, but his companion with iron, or a staff, or a stone. For they destroy as their Lord wishes, until the day of judgment. For it is easy for them to destroy you, because you give yourselves to evil spirits; for they give a life for a life as a reward, and they also destroy. And on the day of judgment, God will demand from your hands what you have destroyed, and you will give the lives that you have cut short as the reward for your labor. For thus they cut off what they send to you for destruction, because you give sin on that day, a life for a life of those whom you kill, whether by your word or by your hand. Thus the sorcerers hold them like swords and kill with them among the living. For every soul that they destroy, they give their own soul in its place, and they love the honor of the world and destroy themselves. Glory to you, Lord, how great is your Spirit, which sees and witnesses that they have already repented and have not gone to the fire that is not extinguished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܬܛܦܺܝܣܺܝܢ","severity":"info","text":"The verb ܡܶܬܛܦܺܝܣܺܝܢ (from the root ܛܦܣ, 'to be polluted') is a rare Syriac term for ritual defilement, likely echoing Levitical purity concerns.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܶܝܬ ܩܒܽܘܪ̈ܶܐ","severity":"info","text":"The image of a man dwelling in a tomb of demons reflects late antique Syriac ascetic and hagiographic tropes, where demonic possession is linked to burial sites.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"The phrase 'day of judgment' (ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ) is a standard Syriac rendering of the biblical 'day of judgment' (cf. Matt 25:31–46), here applied to sorcerers' eschatological accountability.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ","severity":"info","text":"The lex talionis formula 'a life for a life' (ܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ) parallels Exod 21:23–25 and is adapted here to describe sorcerers' demonic contracts.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܽܘܒܚܳܐ ܠܳܟ ܡܳܪܰܢ","severity":"info","text":"The doxological conclusion 'Glory to you, Lord' (ܫܽܘܒܚܳܐ ܠܳܟ ܡܳܪܰܢ) marks a structural break, typical of Syriac memre, signaling the end of a homiletic section.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܟܒܰܪ ܢܬܽܘܒܽܘܢ","severity":"caution","text":"The phrase 'they have already repented' (ܕܰܟܒܰܪ ܢܬܽܘܒܽܘܢ) is ambiguous: it may refer to the sorcerers' feigned repentance or to a separate group; the Syriac syntax does not resolve the antecedent.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in 'they have already repented' is unclear—possibly the sorcerers or a different group; the text does not specify.","The phrase 'nor be like that man who dwelt in a tomb' may be a specific hagiographic reference or a generic exemplum; no source is named."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܐܶܠܴܐ ܠܟܽܘܢ ܐܳܡܰܪ ܐ̱ܢܳܐ ܠܰܐܝܠܶܝܢ ܕܶܐܬܳܐ ܥܠܰܝܗܽܘܢ ܒܽܘܚܪܳܢܳܐ ܡܶܢ ܐܰܠܳܗܳܐ ܐܰܘ ܢܶܣܝܽܘܢܳܐ: ܐܰܘ ܡܶܛܽܠ ܚܛܳܗܰܝ̈ܗܽܘܢ ܐܰܘ ܡܶܛܽܠ ܕܰܢܬܽܘܒܽܘܢ: ܐܰܘ ܡܶܛܽܠ ܕܠܳܐ ܡܨܰܠܶܝܢ ܡܰܗܡܶܐ ܡܳܪܰܢ ܘܥܳܠܶܝܢ ܠܢܶܣܝܽܘܢܳܐ ܡܶܢ ܒܺܝܫܳܐ܀ ܡܶܬܢܰܣܶܝܢ ܕܶܝܢ ܐܳܦ ܡܶܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܰܡܚܰܒܠܺܝܢ ܚܰܒܪ̈ܰܝܗܽܘܢ: ܐܰܘ ܡܶܢ ܤܳܛܳܢܳܐ ܡܶܛܽܠ ܕܶܐܫܬܡܰܥܘ ܠܶܗ. ܡܶܢ ܐܰܠܳܗܳܐ ܕܶܝܢ ܐܳܬܶܐ ܒܽܘܚܪܳܢܳܐ ܥܰܠ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ: ܡܶܛܽܠ ܕܨܳܒܶܐ ܕܢܶܒܩܶܐ ܐܶܢܽܘܢ ܐܶܢ ܫܰܪܺܝܪܺܝܢ ܒܗܰܝܡܳܢܽܘܬܳܐ. ܐܰܘ ܡܶܛܽܠ ܕܗܳܟܘܳܬ ܥܳܕܪܳܐ ܠܗܰܘ ܒܰܪܢܳܫܳܐ: ܕܰܗܘܳܐ ܟܪܺܝܗ ܒܦܰܓܪܶܗ. ܡܶܢ ܒܢܰܝ̈ܢܳܫܳܐ ܕܶܝܢ ܐܳܬܶܐ ܢܶܣܝܽܘܢܳܐ: ܐܶܡܰܬܝ ܕܰܡܚܰܒܠܺܝܢ ܚܰܒܪ̈ܰܝܗܽܘܢ ܡܶܛܽܠ ܒܥܶܠܕܒܳܒܽܘܬܗܽܘܢ: ܘܦܳܪܥܺܝܢ ܒܺܝܫ̈ܳܬܳܐ ܚܰܕ ܠܚܰܕ. ܘܡܶܛܽܠ ܒܺܝܫܽܘܬܗܽܘܢ ܪܳܡܶܝܢ ܚܽܘܒ̈ܠܶܐ ܒܺܝܫ̈ܶܐ ܚܰܕ ܥܰܠ ܚܰܕ. ܠܳܐ ܕܶܝܢ ܡܶܫܟܰܚ ܒܰܪܢܳܫܳܐ ܐܰܘ ܤܳܛܳܢܳܐ ܕܢܰܦܶܩ ܢܰܦܫܳܐ ܡܶܢ ܦܰܓܪܳܐ: ܐܶܠܴܐ ܐܶܢ ܨܒܳܐ ܐܰܠܳܗܳܐ ܕܢܶܥܒܶܕ ܡܰܦܩܳܢܳܗ ܒܺܐܝܕܰܝܗ̈ܽܘܢ: ܡܶܛܽܠ ܕܦܰܩܶܕ ܐܶܢܽܘܢ ܕܠܳܐ ܬܰܐܒܶܐܫܽܘܢ ܘܬܶܩܛܠܽܘܢ: ܕܠܳܐ ܚܰܕ ܒܫܰܒܥܳܐ ܬܶܬܬܒܰܥܽܘܢ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ. ܨܳܒܶܐ ܕܶܝܢ ܐܰܠܳܗܳܐ ܕܢܶܥܒܶܕ ܡܰܦܩܳܢܗܽܘܢ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܐܺܝܬ ܕܰܒܟܽܘܪܗܳܢܳܐ ܘܺܐܝܬ ܕܰܒܢܽܘܪܳܐ: ܐܰܘ ܒܒܺܐܪܳܐ ܐܰܘ ܒܓܽܘܒܳܐ: ܘܺܐܝܬ ܕܰܒܝܰܕ ܪܽܘܚܳܐ ܛܰܢܦܬܳܐ: ܘܺܐܝܬ ܕܰܒܝܰܕ ܒܢܰܝ̈ܢܳܫܳܐ ܒܺܝܫ̈ܶܐ. ܘܠܰܒܢܰܝ̈ܢܳܫܳܐ ܕܩܳܛܠܺܝܢ ܕܳܐܶܢ ܠܗܽܘܢ ܐܰܠܳܗܳܐ: ܡܶܛܽܠ ܕܣܳܡ ܠܗܽܘܢ ܢܳܡܽܘܣܳܐ ܕܠܳܐ ܢܶܩܛܠܽܘܢ ܘܝܰܗ̱ܒ ܠܗܽܘܢ ܚܺܐܪܽܘܬܳܐ ܕܢܶܥܒܕܽܘܢ ܨܶܒܝܳܢܗܽܘܢ܀","english":"but to you I say: woe to those upon whom comes reproach from God or punishment, whether because of their sins or because of their transgression, or because they do not know how to bear illness and enter into punishment from the Evil One. They are also healed from the sons of men who corrupt their companions, or from Satan because they listened to him. From God, however, comes reproach upon the sons of men, because he wishes to see whether they are steadfast in their faith, or because thus he helps that man who was sick in his body. From the sons of men, however, comes punishment when they corrupt their companions on account of their enmity and repay one another with evil deeds, and on account of their wickedness they cast evil injuries one upon another. No man or Satan can remove a soul from a body, unless God wills to effect its removal through their hands, because he commanded them not to do evil and kill, lest any of the seven be sought after on the day of judgment. God, however, wills to effect the removal of the sons of men: some by sickness, some by the sword, or by a pit or a ditch, and some by a violent wind, and some by the hands of evil sons of men. And to the sons of men who kill, God gives judgment, because he set for them a law that they should not kill, and he gave them freedom to do their will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܽܘܚܪܳܢܳܐ","severity":"info","text":"The Syriac term ܒܽܘܚܪܳܢܳܐ (būḵrāṯā) means 'reproach' or 'disgrace', often with a divine or moral connotation. Here it is paired with ܢܶܣܝܽܘܢܳܐ ('punishment') to contrast God's judgment with human or demonic retribution.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage distinguishes three sources of affliction: God (reproach to test faith), human beings (punishment through enmity), and Satan (healing through corruption). This tripartite schema reflects Syriac ascetic theology on theodicy and moral agency.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܳܐ ܚܰܕ ܒܫܰܒܥܳܐ ܬܶܬܬܒܰܥܽܘܢ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"The phrase 'lest any of the seven be sought after on the day of judgment' likely alludes to the seven deadly sins or a specific list of transgressions in Syriac penitential tradition, though no direct biblical verse is cited.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical parallels: God vs. Satan, reproach vs. punishment, healing vs. corruption. This rhetorical pattern is typical of Syriac homiletic style, emphasizing moral choice and divine sovereignty.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܬܢܰܣܶܝܢ ܕܶܝܢ ܐܳܦ ܡܶܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ","severity":"caution","text":"The phrase 'they are also healed from the sons of men' is ambiguous: it could mean they receive healing from other humans (who corrupt them) or that they are 'healed' in the sense of being punished by them. The context suggests the latter, as a form of retributive justice.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'healed from the sons of men' is ambiguous: it may mean 'healed by humans' or 'healed (i.e., punished) by humans'. The context of corruption and enmity supports the latter reading.","The reference to 'the seven' is unclear: it may denote the seven deadly sins, seven archangels, or a specific legal or penitential list. No explicit source is given."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܳܡܰܪ ܠܗܽܘܢ ܕܶܝܢ ܗܳܟܰܢܳܐ ܒܗܰܘ ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ: ܕܰܒܗܳܝ ܕܽܘܟܬܳܐ ܕܰܩܛܰܠܬܽܘܢ ܒܳܗ ܨܳܒܶܐ ܗ̱ܘܺܝܬ ܐܶܢܳܐ ܕܶܐܥܒܶܕ ܡܰܦܩܳܢܗܽܘܢ ܕܗܳܠܶܝܢ ܐ̱ܢܳܫܳܐ ܕܰܩܛܰܠܬܽܘܢ. ܐܰܢ̱ܬܽܘܢ ܕܶܝܢ ܐܰܝܟܰܢܳܐ ܐܰܘܫܶܛܬܽܘܢ ܐܺܝܕܰܝ̈ܟܽܘܢ ܥܰܠ ܒܰܪ ܒܶܣܪܟܽܘܢ ܘܠܳܐ ܕܚܶܠܬܽܘܢ ܡܶܢܝ: ܕܦܰܩܕܶܬܟܽܘܢ ܕܠܳܐ ܬܶܡܚܽܘܢ ܠܰܒܢܰܝ̈ ܒܶܣܪܟܽܘܢ: ܐܶܠܴܐ ܡܶܪܚܰܡ ܪܚܰܡܘ ܐܶܢܽܘܢ ܘܰܡܝܰܩܳܪܽܘ ܝܰܩܰܪܘ ܐܶܢܽܘܢ؟ ܐܳܦ ܡܳܐ ܕܣܳܠܩܳܐ ܢܰܦܫܶܗ ܕܒܰܪܢܳܫܳܐ ܐܶܢ ܡܰܫܦܰܥ ܐ̱ܢܳܫ ܕܡܶܗ ܐܰܘ ܦܳܐܰܥ ܠܶܗ: ܚܰܝܳܒ ܗ̱ܽܘ ܕܡܳܐ ܕܶܐܫܰܕ. ܗܳܠܶܝܢ ܡܰܦܩ̈ܳܢܶܐ ܐ̱ܚܪ̈ܳܢܶܐ ܐܰܝܟ ܨܶܒܝܳܢܶܗ ܗ̱ܽܘ ܕܰܐܠܳܗܳܐ ܢܳܦ̈ܩܳܢ ܒܗܽܘܢ ܢܰܦܫ̈ܳܬܳܐ ܕܰܒܢܰܝ̈ܢܳܫܳܐ: ܘܗܽܘ ܐܰܠܳܗܳܐ ܨܳܒܶܐ ܕܰܒܝܰܕ ܢܰܗܪܳܐ ܐܰܘ ܒܓܽܘܒܳܐ ܐܰܘ ܒܒܺܐܪܳܐ: ܐܰܘ ܡܶܢ ܐܶܓܳܪܳܐ ܪܳܡܳܐ ܐܰܘ ܙܥܽܘܪܳܐ. ܘܰܟܡܳܐ ܙܰܒ̈ܢܺܝܢ ܒܟܺܐܦܳܐ ܡܶܬܬܩܶܠ ܐ̱ܢܳܫ ܘܡܳܐܶܬ. ܘܰܠܪܽܘܚܳܐ ܛܰܢܦܬܳܐ ܠܳܐ ܫܰܠܺܝܛ ܠܳܗ ܕܬܶܩܛܽܘܠ ܠܒܰܪܢܳܫܳܐ: ܐܶܠܴܐ ܐܶܢ ܨܒܳܐ ܐܰܠܳܗܳܐ ܕܢܶܗܘܶܐ ܡܰܦܩܳܢܶܗ ܕܗܰܘ ܒܰܪܢܳܫܳܐ ܒܝܰܕ ܤܳܛܳܢܳܐ. ܐܶܠܽܘ ܓܶܝܪ ܐܺܝܬ ܗ̱ܘܳܐ ܗܳܢܳܐ ܫܽܘܠܛܳܢܳܐ ܠܣܳܛܳܢܳܐ ܕܢܰܦܶܩ ܢܰܦܫ̈ܳܬܳܐ ܡܶܢ ܦܰܓܪ̈ܶܐ ܕܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ: ܝܰܬܺܝܪܳܐܺܝܬ ܕܶܝܢ ܐܶܢ ܚܳܙܶܐ ܗ̱ܘܳܐ ܒܰܪܢܳܫܳܐ ܕܒܳܥܶܐ ܕܰܢܬܽܘܒ ܘܢܶܬܦܰܠܰܛ ܡܶܢܶܗ: ܐܰܝܟܳܐ ܕܗܳܘܶܐ ܗ̱ܘܳܐ ܠܶܗ ܐܰܬܪܳܐ ܥܠܰܘܗ̱ܝ ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܶܗ. ܘܶܐܢ ܬܽܘܒ ܦܳܠܶܛ ܗ̱ܘܳܐ ܒܰܪܢܳܫܳܐ ܚܰܛܳܝܳܐ ܘܥܳܒܰܪ ܥܰܠ ܢܳܡܽܘܣܳܐ ܒܳܬܰܪ ܕܬܳܒ: ܡܚܰܒܶܠ ܗ̱ܘܳܐ ܠܶܗ. ܟܡܳܐ ܓܶܝܪ ܕܢܳܛܰܪ ܐ̱ܢܳܫ ܦܽܘܩ̈ܕܳܢܶܐ ܘܡܶܬܓܰܘܰܣ ܒܰܐܠܳܗܳܐ ܕܳܚܶܠ ܗ̱ܘܳܐ ܕܰܢܠܽܘܡܶܗ.","english":"He says to you: \"Thus on that day of judgment: in that place where you killed, I wanted to come and make the departure of these souls whom you killed. But you, how did you stretch out your hands against your fellow man and not fear me, who commanded you not to strike the sons of your own flesh, but rather to have compassion and to honor them?\" Even when the soul of a person departs, whether by a blow from him or by his own act, he is guilty of what he has shed. These other departures are according to the will of God, who causes souls of men to depart through them, and it is God who wills that by a sword, or by a pit, or by a well, or from a high or low roof, a person be killed. And how many times does a person die by being struck with a stone? And the wind, even if it is strong, is not permitted to kill a person; but if God wills that the departure of that person be by means of Satan, then it is so. For if Satan had this authority to take souls from the bodies of men, especially if he saw a person who wished to repent and escape from him, wherever he had an opportunity he would kill him. And again, if a sinful person escaped and transgressed the law after repenting, he would destroy him. For as a person keeps the commandments and trusts in God, he would fear for his life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܗܰܘ ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"The phrase 'on that day of judgment' introduces a direct divine address within a homiletic frame, emphasizing eschatological accountability for violence.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܦܩܳܢ","severity":"info","text":"The term 'departure' (ܡܰܦܩܳܢ) here refers to the soul's exit from the body at death, a key concept in Syriac anthropology distinguishing natural from violent death.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"Satan's limited authority over death reflects Syriac theological debates on divine sovereignty and demonic agency, common in ascetic homilies of the 4th–5th centuries.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct divine accusation to a theological exposition on the causes of death, marking a transition from narrative to didactic mode.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܠܳܐ ܬܶܡܚܽܘܢ ܠܰܒܢܰܝ̈ ܒܶܣܪܟܽܘܢ","severity":"info","text":"The command not to strike one's own flesh echoes Leviticus 19:14 and early Syriac monastic rules against physical violence within the community.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܬܽܘܒ ܦܳܠܶܛ ܗ̱ܘܳܐ ܒܰܪܢܳܫܳܐ ܚܰܛܳܝܳܐ","severity":"caution","text":"The conditional clause 'if a sinful person escaped' is syntactically ambiguous; it may imply hypothetical divine permission for Satanic retribution, but the text is corrupt at this point.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'whether by a blow from him or by his own act' is ambiguous: it may refer to the person causing their own death or to another agent.","The final clause 'he would fear for his life' is unclear in subject: it could be the sinful person or the righteous person."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܗܳܠܶܝܢ ܕܶܝܢ ܪ̈ܽܘܚܶܐ ܒܽܝܫ̈ܳܬܳܐ ܕܩܳܛܠ̈ܳܢ ܒܝܰܕ ܐܳܫܽܘܦܳܐ ܐܰܘ ܒܝܰܕ ܚܰܪܳܫܳܐ: ܒܺܐܝ̈ܕܰ̈ܝܶܐ ܗ̱ܘ ܕܒܰܪܢܳܫܳܐ ܩܳܛܠ̈ܳܢ: ܘܶܐܠܳܐ ܡܳܕܶܝܢ ܠܳܐ ܢܶܥܒܶܕ ܚܰܪܳܫܳܐ ܘܳܐܫܽܘܦܳܐ ܡܶܕܶܡ ܐ̱ܚܪܺܢܳܐ؟ ܘܠܳܐ ܢܶܫܬܰܘܬܰܦ ܬܽܘܒ ܥܰܡܗܽܘܢ ܗܰܘ ܕܫܳܩܶܠ ܠܗܽܘܢ ܠܡܰܝ̈ܳܐ: ܘܰܠܗܰܘ ܡܶܕܶܡ ܕܰܡܚܰܪܫܺܝܢ ܒܶܗ ܘܳܐܬܶܐ ܪܳܐܶܣ ܥܰܠ ܒܰܪܢܳܫܳܐ ܘܩܳܛܶܠ ܠܶܗ: ܐܰܘ ܛܳܡܰܪ ܠܶܗ ܚܶܪ̈ܫܶܐ ܒܕܽܘܟܬܳܐ ܘܰܡܚܰܒܶܠ ܠܶܗ؟ ܘܰܚܙܺܝ ܕܠܳܐ ܩܳܛܠܳܐ ܠܶܗ ܪܽܘܚܳܐ ܛܰܢܦܬܳܐ: ܐܶܠܴܐ ܐܶܢ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܢܶܣܒܳܗ ܠܢܰܦܫܶܗ: ܘܰܢܫܰܕܪܳܗ ܠܰܐܬܰܪ ܕܨܳܒܶܐ ܒܝܰܕ ܡܰܢ ܕܨܳܒܶܐ ܗܳܢܰܘ ܕܶܝܢ ܐܰܝܟ ܡܫܽܘܚܬܳܐ ܕܰܥܒܳܕܰܘ̈ܗ̱ܝ: ܗܳܟܰܢ ܡܰܬܩܶܢ ܠܳܗ ܒܶܝܬ ܚܒܽܘܫܝܳܐ ܥܕܰܡܳܐ ܠܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܕܫܳܩܠܳܐ ܦܰܓܪܶܗ: ܘܩܳܐܶܡ ܬܽܘܒ ܒܰܥ̈ܒܳܕܰܘܗ̱ܝ܀ ܤܳܛܳܢܳܐ ܕܶܝܢ ܡܶܬܚܰܝܰܒ ܥܰܠ ܕܡܰܪܺܝܕ ܘܡܰܠܶܦ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܥܒ̈ܳܕܶܐ ܒܺܝ̈ܫܶܐ: ܘܡܰܩܪܶܒ ܥܰܡܗܽܘܢ ܕܢܶܥܒܕܽܘܢ ܐܶܢܽܘܢ: ܘܡܰܠܶܦ ܠܗܽܘܢ ܕܢܶܟܦܪܽܘܢ ܒܰܐܠܳܗܳܐ ܡܶܢ ܨܶܒܝܳܢܳܐ ܕܢܰܦܫܶܗ. ܐܰܟܙܢܳܐ ܓܶܝܪ ܕܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܚܳܫܠܺܝܢ ܣܰܝܦܳܐ ܘܡܰܠܦܺܝܢ ܚܰܕ ܠܚܰܕ ܕܢܶܐܚܕܽܘܢ ܒܺܐܝܕܰܝ̈ܗܽܘܢ: ܐܳܦ ܪ̈ܽܘܚܶܐ ܛܰܢ̈ܦܳܬܳܐ ܡܰܠ̈ܦܳܢ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܕܢܶܐܚܕܽܘܢ ܐܶܢܶܝܢ ܒܺܐܝܕܰܝ̈ܗܽܘܢ: ܘܢܶܩܛܠܽܘܢ ܚܰܕ ܠܚܰܕ ܟܰܣܝܳܐܺܝܬ: ܒܣܰܝܦܳܐ ܟܰܣܝܳܐ ܐܰܝܟ ܕܰܒܣܰܝܦܳܐ ܓܰܠܝܳܐ: ܘܰܐܝܟܰܢܳܐ ܕܣܰܝܦܳܐ ܕܦܰܪܙܠܳܐ ܐܶܠܴܐ ܐܰܚܕܶܗ ܐ̱ܢܳܫ ܒܺܐܝܕܶܗ ܘܰܩܛܰܠ ܒܶܗ ܠܳܐ ܩܳܛܶܠ ܠܐ̱ܢܳܫ ܗܳܟܰܢܳܐ ܐܳܦ ܪ̈ܽܘܚܶܐ ܛܰܢܦ̈ܳܬܳܐ: ܕܺܐܝܬܰܝܗܶܝܢ ܣܰܝ̈ܦܶܐ ܟܣܰܝ̈ܳܐ: ܠܳܐ ܩܳܛܠ̈ܳܢ ܠܐ̱ܢܳܫ: ܐܶܠܴܐ ܐܶܚܰܕ ܐܶܢܶܝܢ ܒܰܪܢܳܫܳܐ ܒܺܐܝܕܰܘ̈ܗ̱ܝ ܘܰܩܛܰܠ ܒܗܶܝܢ ܟܰܣܝܳܐܺܝܬ.","english":"Thus these souls, the evil ones whom you killed by means of a sorcerer or a magician: by the hands of a human being you killed them. And why did not the magician and the sorcerer do something else? And again, does not that one who takes them to the water share in it with you? And that thing with which they bewitch, and a head comes upon a human being and kills him, or buries him alive in a place and destroys him? And see that it is not the foul spirit that kills him, but if God wishes to take him to himself, and sends him to the place he wishes by means of whom he wishes. That one, however, according to the measure of his deeds, is thus placed in prison until the day of judgment, when he receives his body, and again stands in his deeds.\n\nSatan, however, is held guilty because he rebels and teaches evil men evil deeds, and brings them together so that they do them, and teaches them to deny God by the will of himself. For just as evil men who draw the sword and teach one another to take hold of it in their hands, so also foul spirits teach evil men to take hold of them in their hands, and to kill one another secretly, with a hidden sword, as with a visible sword. And just as the sword of iron, if a man takes it in his hand and kills with it, does not kill the man, so also foul spirits: they are hidden swords, they do not kill the man, but a human being takes them in his hands and kills with them secretly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܽܘܚܶܐ ܛܰܢ̈ܦܳܬܳܐ","severity":"info","text":"The phrase 'foul spirits' (rūḥē ṭaʿpātā) denotes malevolent spiritual entities, distinct from human souls, and is central to the homily's moral taxonomy.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܳܫܽܘܦܳܐ ܘܚܰܪܳܫܳܐ","severity":"info","text":"The pairing of 'sorcerer' (ʾāššūpā) and 'magician' (ḥarrāšā) reflects a standard Syriac classification of illicit practitioners, often associated with demonic agency.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܰܝܦܳܐ ܟܰܣܝܳܐ","severity":"info","text":"The metaphor of a 'hidden sword' (saypā kasyā) for foul spirits parallels the visible sword of iron, emphasizing that human agency, not the instrument, bears moral responsibility.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a direct address to the killer to a theological exposition on the roles of Satan, foul spirits, and human culpability, maintaining the homily's exhortatory tone.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܰܕ ܡܰܥ ܕܨܳܒܶܐ","severity":"caution","text":"The phrase 'by means of whom he wishes' (b-yaḏ man d-ṣābē) is ambiguous: it may refer to an angel or a human agent of divine will; the text does not specify.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the agent in 'by means of whom he wishes' is unspecified; the reading assumes a divine intermediary.","The relationship between 'sorcerer' and 'magician' is not clearly distinguished; they are treated as a pair."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܡܶܬܬܰܚܕ̈ܳܢ ܕܶܝܢ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܗܶܢܶܝܢ ܪ̈ܽܘܚܶܐ ܒܺܐܝܕܰܝܗ̈ܽܘܢ: ܡܶܛܽܠ ܕܝܳܕ̈ܥܳܢ ܕܥܳܒ̈ܕܳܢ ܠܗܽܘܢ ܩܳܛܽܘܠܳܐ ܒܢܰܝ̈ ܓܺܗܰܢܳܐ: ܘܟܳܦܪܺܝܢ ܒܰܐܠܳܗܳܐ ܘܡܰܘܕܶܝܢ ܒܗܶܝܢ ܘܗܳܘܶܝܢ ܠܗܶܝܢ ܡܫܰܡ̈ܫܳܢܶܐ ܠܰܥܒ̈ܳܕܶܐ ܒܺܝ̈ܫܶܐ ܘܰܠܨܶܒܝܳܢܶܗ ܣܰܢܝܳܐ ܕܤܳܛܳܢܳܐ ܕܰܡܣܰܡܶܐ ܡܰܕܥܰܝ̈ܗܽܘܢ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܡܶܢ ܩܽܘܫܬܳܐ ܕܠܳܐ ܢܶܚܙܽܘܢܳܝܗ̱ܝ܀ ܡܶܫܬܰܠܳܛܽܘ ܕܶܝܢ ܡܶܫ̈ܬܰܠܛܳܢ ܒܰܒܢܰܝ̈ܢܳܫܳܐ ܪ̈ܽܘܚܶܐ ܛܰܢ̈ܦܳܬܳܐ ܗܶܢܶܝܢ ܡܶܢ ܨܒܽܘܬ ܢܰܦܫܗܶܝܢ: ܡܶܛܽܠ ܕܡܶܫܬܰܡܥܺܝܢ ܠܗܶܝܢ: ܘܗܳܘܶܝܢ ܠܗܶܝܢ ܥܰܒ̈ܕܶܐ: ܘܥܳܒܪܺܝܢ ܥܰܠ ܢܳܡܽܘܣܳܐ ܕܰܐܠܳܗܳܐ: ܘܠܳܐ ܢܳܛܪܺܝܢ ܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ ܘܰܡܚܰܒܠܺܝܢ ܗܰܕܳܡܰܝ̈ܗܽܘܢ: ܘܡܶܫܬܰܢܕ̈ܳܢ ܒܗܽܘܢ ܒܰܙܒܰܢ ܙܒܰܢ ܓܰܠܝܳܐܺܝܬ: ܘܶܐܡܰܬܝ ܐܶܡܰܬܝ ܟܰܣܝܳܐܺܝܬ: ܥܰܠ ܗܳܠܶܝܢ ܕܶܝܢ ܕܡܶܫܬܰܡܥܺܝܢ ܠܗܶܝܢ ܫܰܠ̈ܺܝܛܳܢ ܒܰܠܚܽܘܕ: ܐܰܝܟܰܢܳܐ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ: ܕܰܠܡܰܢ ܕܬܶܬܠܽܘܢ ܡܰܫܡܰܥ ܐܶܕܢܳܐ: ܕܺܝܠܶܗ ܐܰܢ̱ܬܽܘܢ ܥܰܒ̈ܕܶܐ܀ ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܗܳܟܺܝܠ ܕܬܶܙܟܶܐ ܠܪ̈ܽܘܚܶܐ ܛܰܢܦ̈ܳܬܳܐ ܘܠܰܒܢܰܝ̈ܢܳܫܳܐ ܗܳܠܶܝܢ ܕܝܳܠܦܺܝܢ ܡܶܢܗܶܝܢ ܘܰܡܚܰܒܠܺܝܢ ܒܗܶܝܢ ܚܰܒܪ̈ܰܝܗܽܘܢ: ܛܰܪ ܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ ܕܡܳܪܝܳܐ ܘܶܐܬܓܰܘܰܣ ܒܶܗ: ܥܕܰܡܳܐ ܕܢܳܦܶܩ ܐܰܢ̱ܬ ܡܶܢ ܥܳܠܡܳܐ ܗܳܢܳܐ ܘܰܐܢ̱ܬ ܐܰܢ̱ܬ ܙܰܟܳܝܳܐ ܒܰܬܪ̈ܰܝܗܽܘܢ ܥܳܠ̈ܡܶܐ: ܐܶܠܽܘ ܗܳܐ ܡܩܰܛܥܺܝܢ ܠܳܟ ܒܢܰܝ̈ܢܳܫܳܐ ܒܺܝܫ̈ܶܐ ܨܶܒܥܳܐ ܨܶܒܥܳܐ ܒܝܰܘܡܳܐ. ܡܰܢ ܕܶܝܢ ܕܗܳܢܳܐ ܐܽܘܠܨܳܢܳܐ ܕܩܰܠܺܝܠ ܙܰܒܢܳܐ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܠܳܐ ܡܣܰܝܒܰܪ: ܓܺܗܰܢܳܐ ܟܰܝ ܐܰܝܟܰܢ ܡܶܫܟܰܚ ܕܰܢܣܰܝܒܰܪ؟","english":"Thus these souls, the evil ones whom you killed by means of a sorcerer or a magician: by the hands of a human being you killed them. And why did not the magician and the sorcerer do something else? And again, does not the one who receives the souls of the evil ones through the hands of the sorcerers and magicians—because they know that they make them murderers of the sons of Gehenna, and they deny God and confess to them, and they become servants to them for evil deeds and for the will of the accursed Satan, who blinds the minds of the evil ones from the truth which they do not see? But the evil spirits, the deceiving ones, have power over the evil ones by their own will, because they obey them and become their slaves, and they transgress the law of God and do not keep his commandments, and they destroy their members, and they are tormented by them openly at times, and at times secretly. Over these, however, who obey them, the rulers alone have power, as Paul said: “Until you become obedient, the authority which is his, you are slaves.” If, therefore, you wish to overcome the deceiving spirits and those evil ones who learn from them and destroy their companions through them, keep the commandments of the Lord and be strengthened in him, until you depart from this world and you go forth victorious over both worlds. But if they cut you off among evil ones, finger by finger, day by day, what then? This torment of the evil ones, which is of a brief time, you cannot endure; how then can you endure Gehenna?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢܰܝ̈ܢܳܫܳܐ","severity":"info","text":"The Syriac term ܒܢܰܝ̈ܢܳܫܳܐ (bʿayyāšē) is rendered 'evil ones' in the English draft. It likely refers to morally corrupt or demonically influenced persons, distinct from the 'deceiving spirits' (ܪ̈ܽܘܚܶܐ ܛܰܢ̈ܦܳܬܳܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The citation of Paul (ܦܰܘܠܳܘܣ) with the phrase 'Until you become obedient, the authority which is his, you are slaves' echoes a Pauline theme of obedience and servitude, possibly alluding to Romans 6:16 or 1 Corinthians 9:1, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܺܗܰܢܳܐ","severity":"info","text":"Gehenna (ܓܺܗܰܢܳܐ) is used here as a term for hell or eternal punishment, common in Syriac Christian literature. The homily contrasts the brief torment by evil ones with the eternal torment of Gehenna, reinforcing a moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܗܳܟܺܝܠ","severity":"info","text":"The passage shifts from a rhetorical question to direct exhortation with 'If, therefore, you wish' (ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܗܳܟܺܝܠ), marking a structural turn from critique of sorcery to advice for the audience to overcome evil spirits through obedience to God's commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܫܬܰܠܳܛܽܘ ܕܶܝܢ ܡܶܫ̈ܬܰܠܛܳܢ","severity":"caution","text":"The Syriac phrase ܡܶܫܬܰܠܳܛܽܘ ܕܶܝܢ ܡܶܫ̈ܬܰܠܛܳܢ (mšetallāṭū deyn mšetallāṭē) is repetitive and may reflect a textual corruption or scribal emphasis. The English draft smooths it to 'have power over', but the doubling could indicate a gloss or variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the evil ones' (ܒܢܰܝ̈ܢܳܫܳܐ) is ambiguous: they could be human sinners or demonic agents. The reading taken follows the English draft as morally corrupt humans.","The phrase 'the authority which is his' (ܕܺܝܠܶܗ ܐܰܢ̱ܬܽܘܢ ܥܰܒ̈ܕܶܐ) is ambiguous in reference; it likely refers to the authority of the deceiving spirits, but could also be Satan's."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܠܳܐ ܦܳܩܰܚ ܠܺܝ ܟܺܐܒܰܝ̈ ܘܽܐܘܠܨܳܢܝ ܕܩܰܠܺܝܠ ܙܰܒܢܳܐ: ܘܢܶܦܪܩܰܢܝ ܡܳܪܝܳܐ ܘܺܐܙܰܠ ܠܰܢܝܳܚܬܶܗ: ܘܠܳܐ ܕܫܳܪܶܐ ܐ̱ܢܳܐ ܦܽܘܩܕܳܢܶܗ ܡܶܛܽܠ ܚܽܘܠܡܳܢܳܐ ܕܠܳܐ ܡܩܰܘܶܐ: ܘܳܐܙܶܠ ܐ̱ܢܳܐ ܠܗܰܘ ܬܰܫܢܺܝܩܳܐ ܕܰܠܥܳܠܰܡ؟ ܒܢܰܝ̈ ܐܳܕܳܡ ܕܶܝܢ ܡܶܬܚܰܝܒܺܝܢ ܒܗܳܕܶܐ ܕܝܳܠܦܺܝܢ ܡܶܢ ܤܳܛܳܢܳܐ ܩܳܛܽܘܠܗܽܘܢ ܘܫܳܝܛܺܝܢ ܠܰܐܠܳܗܳܐ ܡܰܚܝܳܢܗܽܘܢ܀ ܐܶܠܴܐ ܗܳܟܺܝܠ ܨܒܳܐ ܡܳܪܰܢ ܕܬܶܫܬܰܠܰܡ ܡܫܽܘܚܬܶܗ ܕܐ̱ܢܳܫ ܠܳܐ ܡܳܐܶܬ ܠܳܐ ܡܶܢ ܤܳܛܳܢܳܐ ܘܠܳܐ ܡܶܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ: ܐܶܠܽܘ ܗܳܐ ܡܦܰܣܩܺܝܢ ܠܶܗ ܠܦܰܓܪܶܗ ܒܚܰܕ ܡܶܢ ܐܶܣܟܺܝܡ̈ܺܝܢ: ܡܶܬܦܰܠܰܛ ܠܶܗ ܒܰܪܢܳܫܳܐ ܘܠܳܐ ܡܳܐܶܬ: ܐܶܠܽܘ ܗܳܐ ܩܳܝܡܳܐ ܠܶܗ ܚܕܳܐ ܫܳܥܬܳܐ ܐܰܘ ܝܰܘܡܳܐ: ܘܶܐܠܳܐ ܣܺܝܡ ܠܒܳܠܳܟ ܐܰܝܟܰܢ ܡܳܚܶܝܢ ܒܢܰܝ̈ܢܳܫܳܐ ܠܚܰܒܪ̈ܰܝܗܽܘܢ ܥܕܰܡܳܐ ܕܰܡܣܰܪܚܺܝܢ ܠܗܽܘܢ ܘܠܳܐ ܡܳܝܬܺܝܢ܀ ܘܶܐܣܬܰܟܰܠ ܐܰܝܟܰܢ ܢܳܦܠܺܝܢ ܠܶܣ̈ܛܳܝܶܐ ܥܰܠ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ. ܘܺܐܝܬ ܕܗܳܘܶܝܢ ܡܳܐܐ ܐ̱ܢܳܫ̈ܺܝܢ ܘܩܰܛܠܺܝܢ ܠܗܽܘܢ ܥܶܣܪܳܐ ܓܰܒܪ̈ܺܝܢ ܐܰܘ ܥܶܣܪ̈ܺܝܢ ܘܺܐܝܬ ܕܽܘܟܬܳܐ ܕܗܳܘܶܝܢ ܡܳܐܐ ܠܶܣܛܳܝ̈ܺܝܢ ܘܠܳܐ ܡܨܶܝܢ ܩܳܛܠܺܝܢ ܥܶܣܪܳܐ ܓܰܒܪ̈ܺܝܢ: ܡܶܛܽܠ ܕܠܳܐ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܢܶܥܒܶܕ ܡܰܦܩܳܢܗܽܘܢ ܒܗܰܘ ܝܰܘܡܳܐ. ܗܳܠܶܝܢ ܕܶܝܢ ܩܳܛܽܘ̈ܳܠܶܐ ܐܶܢܽܘܢ ܘܚܰܝܳܒܺܝܢ ܐܶܢܽܘܢ ܕܶܡܗܽܘܢ: ܡܶܛܽܠ ܕܰܕܠܳܐ ܒܨܶܒܝܳܢܗܽܘܢ ܐܶܬܦܰܠܰܛܘ ܡܶܢܗܽܘܢ܀ ܘܠܳܐ ܚܰܝ̈ܘܳܬܳܐ ܒܺܝܫ̈ܳܬܳܐ ܫܳܒܶܩ ܐܰܠܳܗܳܐ ܕܢܶܩ̈ܛܠܳܢ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܐܶܠܴܐ ܨܳܒܶܐ ܕܢܶܥܒܶܕ ܡܰܦܩܳܢܗܽܘܢ ܒܝܰܕ ܚܰܝ̈ܘܳܬܳܐ.","english":"It does not relieve me of my pains and my distresses, even for a little while. And the Lord departed and went to his own place. And does a man not set aside his commandment because of a fleeting health? And does a man go to that eternal affliction? The sons of Adam, then, are condemned because they learn from Satan to kill their own kind and to cast blame upon God, who gives them life. But if the Lord wished that the death of a man who does not die should be accomplished—neither by Satan nor by the sons of men—behold, they cut his body with one of the methods; the human being escapes and does not die. Behold, he stands for one hour or a day. Or else, pay attention how the sons of men strike their companions until they wound them and they do not die. And observe how they throw swords upon the sons of men. And there are times when a hundred men kill ten or twenty men; and there are times when a hundred swordsmen are unable to kill ten men, because God does not wish that their end should come on that day. These murderers, then, are guilty, and they are guilty of their blood, because it was not by their will that they escaped from them. And God does not allow evil beasts to kill human beings; rather, he wishes that their end should come by the hand of beasts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܳܐ ܦܳܩܰܚ ܠܺܝ ܟܺܐܒܰܝ̈ ܘܽܐܘܠܨܳܢܝ","severity":"info","text":"The speaker denies that the preceding argument relieves his own pains, shifting from general exhortation to personal complaint.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"Satan is named as the source of murderous learning, consistent with the homily's dualistic anthropology.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ","severity":"info","text":"The phrase 'sons of men' echoes biblical usage (e.g., Dan 7:13 Peshitta) and here denotes humanity as both victims and perpetrators.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܶܣܟܺܝܡ̈ܺܝܢ","severity":"info","text":"The term 'methods' (skhēmata) likely refers to execution techniques or torture methods known in late antique Syriac martyrdom accounts.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܣܬܰܟܰܠ","severity":"info","text":"The imperative 'observe' marks a rhetorical turn, inviting the audience to witness divine control over life and death.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܺܐܝܬ ܕܗܳܘܶܝܢ ܡܳܐܐ ܐ̱ܢܳܫ̈ܺܝܢ","severity":"caution","text":"The numerical examples (100 men vs. 10 or 20) may be hyperbolic or textually corrupt; the Syriac is grammatically consistent but stylistically abrupt.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' who departs (ܡܳܪܝܳܐ) is ambiguous: could refer to Christ or a human master; the context suggests a human figure.","The phrase 'man who does not die' (ܐ̱ܢܳܫ ܠܳܐ ܡܳܐܶܬ) is unclear—possibly a reference to an immortal or a specific biblical figure."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܡܶܛܽܠ ܕܰܟܬܺܝܒ ܕܕܶܚܠܰܬܟܽܘܢ ܘܙܰܘܥܬܟܽܘܢ ܐܰܪܡܶܐ ܥܰܠ ܚܰܝ̈ܘܳܬܳܐ ܡܚܰܒ̈ܠܳܬܳܐ: ܐܰܝܟܳܐ ܕܶܝܢ ܕܨܳܒܶܐ ܕܢܶܣܰܒ ܕܶܚܠܰܬܗܽܘܢ ܡܶܢ ܚܰܝ̈ܘܳܬܳܐ ܒܺܝܫ̈ܳܬܳܐ: ܩܳܛܠ̈ܳܢ ܘܣܳܪ̈ܚܳܢ ܠܰܒܢܰܝ̈ܢܳܫܳܐ. ܟܽܠܡܰܢ ܕܶܝܢ ܕܨܳܒܶܐ ܕܢܰܒܶܐܫ ܠܒܰܪܢܳܫܳܐ ܘܠܳܐ ܐܳܬܝܳܐ ܒܺܐܝܕܰܘ̈ܗ̱ܝ: ܡܶܚܛܳܐ ܚܳܛܶܐ ܒܠܶܒܶܗ: ܡܶܛܽܠ ܕܡܶܢ ܨܶܐܕܰܘܗ̱ܝ ܕܺܝܠܶܗ ܐܶܣܬܰܥܪܰܬ ܠܳܗ ܒܺܝܫܬܳܐ: ܡܰܢ ܕܶܝܢ ܕܡܶܢ ܨܶܒܝܳܢܶܗ ܡܶܬܟܠܶܐ ܡܶܢ ܒܺܝܫܬܳܐ ܘܬܳܐܶܒ ܘܒܳܥܶܐ ܡܶܢ ܡܳܪܰܢ ܘܳܐܫܶܕ ܕܶܡ̈ܥܶܐ ܩܕܳܡܰܘܗ̱ܝ: ܘܥܳܒܰܪ ܡܶܢ ܒܺܝܫܬܳܐ ܘܥܳܒܶܕ ܛܳܒܬܳܐ: ܡܩܰܒܶܠ ܠܶܗ ܡܳܪܰܢ ܘܚܳܕܶܐ ܒܚܰܛܳܝܳܐ ܕܬܳܐܶܒ ܝܰܬܺܝܪܳܐܺܝܬ: ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܚܰܕܽܘܬܳܐ ܬܶܗܘܶܐ ܒܰܫܡܰܝܳܐ ܥܰܠ ܚܰܛܳܝܳܐ ܕܬܳܐܶܒ܀ ܐܶܣܬܰܟܰܠ ܬܽܘܒ ܐܰܝܟܰܢ ܢܳܦܠܺܝܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܒܒܺܐܪ̈ܶܐ ܘܰܒܓܽܘܒ̈ܶܐ ܘܰܒܢܰܗܪ̈ܰܘܳܬܳܐ: ܘܡܶܢ ܫܩ̈ܺܝܦܶܐ ܘܡܶܢ ܐܶܓܳܪܳܐ: ܘܒܳܠܥܺܝܢ ܟܡܳܐ ܙܰܒܢ̈ܺܝܢ ܒܦܰܪܙܠܳܐ ܘܰܒܚܽܘܛܪ̈ܶܐ ܘܰܒܟܺܐܦ̈ܶܐ ܘܠܳܐ ܡܳܝܬܺܝܢ: ܡܶܛܽܠ ܕܠܳܐ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܢܶܗܘܶܐ ܒܗܰܘ ܝܰܘܡܳܐ ܕܒܳܠܥܺܝܢ ܒܶܗ ܡܰܦܩܳܢܗܽܘܢ. ܘܰܟܡܳܐ ܙܰܒܢ̈ܺܝܢ ܒܳܠܰܥ ܐ̱ܢܳܫ ܒܦܰܟܳܐ ܐܰܘ ܒܫܰܒܽܘܩܳܐ ܘܢܳܦܩܳܐ ܢܰܦܫܶܗ. ܠܳܐ ܗܳܐ ܝܺܕܺܝܥܳܐ ܗ̱ܝ ܕܡܶܛܽܠ ܕܰܨܒܳܐ ܐܰܠܳܗܳܐ ܕܢܶܗܘܶܐ ܡܰܦܩܳܢܶܗ ܒܗܳܝ ܫܳܥܬܳܐ؟ ܘܺܐܝܬ ܬܽܘܒ ܕܢܳܦܶܠ ܥܠܰܘܗ̱ܝ ܒܰܝܬܳܐ ܘܠܳܐ ܡܳܐܶܬ: ܘܺܐܝܬ ܕܢܳܦܶܠ ܥܠܰܘܗ̱ܝ ܣܝܳܓܳܐ ܙܥܽܘܪܳܐ ܘܡܳܐܶܬ: ܘܺܐܝܬ ܕܫܳܕܶܝܢ ܠܶܗ ܡܶܢ ܫܽܘܪܳܐ ܘܠܳܐ ܡܳܐܶܬ:\nܘܺܐܝܬ ܕܥܰܠ ܡܠܶܐ ܩܰܘܡܬܳܐ ܢܳܦܶܠ ܘܦܳܪܚܳܐ ܢܰܦܫܶܗ.","english":"Because it is written that your fear and your trembling cast upon destructive beasts, so that he who wishes may take his fear from the evil beasts, slaying them and destroying them for the sons of men. But whenever he wishes to harm a man and it is not in his power, he sins in his heart, because from his own side the evil was stirred up. But when, by his own will, he is restrained from evil and repents and seeks from the Lord and sheds tears before him, and passes from evil and does good, the Lord receives him and rejoices greatly over the repentant sinner, as it is written: \"There shall be joy in heaven over the repentant sinner.\" Understand again how a man falls into pits and ditches and precipices, and from cliffs and from roofs, and how many times he swallows iron and rods and stones and does not die, because God does not wish that on that day on which he swallows them his end should be. And how many times does a man swallow a knife or a fork and bring it forth? Is it not known that it is because God wished that his end should be at that hour? And there is again one who falls upon him in the house and does not die, and there is one who falls upon him from a small fence and dies, and there is one who is thrown from a wall and does not die, and there is one who, upon a full stature, falls and escapes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܰܕܽܘܬܳܐ ܬܶܗܘܶܐ ܒܰܫܡܰܝܳܐ ܥܰܠ ܚܰܛܳܝܳܐ ܕܬܳܐܶܒ","severity":"info","text":"The phrase 'joy in heaven over the repentant sinner' is not a direct biblical quotation but echoes a common Syriac homiletic motif; no exact source is identified in the standard canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܰܥ","severity":"info","text":"The term ܡܳܪܰܥ (māraʿ) is rendered 'Lord' here, but in Syriac it can also mean 'master' or 'owner'; the context of divine mercy supports the translation as a divine title.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܺܐܪ̈ܶܐ ܘܰܒܓܽܘܒ̈ܶܐ ܘܰܒܢܰܗܪ̈ܰܘܳܬܳܐ","severity":"info","text":"The list of hazards (pits, ditches, precipices) reflects the ascetic and moral landscape of Syriac homiletics, where physical dangers illustrate divine providence and moral choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܺܐܝܬ ܕ... ܘܺܐܝܬ ܕ...","severity":"info","text":"The repeated phrase 'and there is one who' (ܘܺܐܝܬ ܕ) structures a series of contrasting examples of survival and death, reinforcing the homily's argument about divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܺܐܝܬ ܕܥܰܠ ܡܠܶܐ ܩܰܘܡܬܳܐ ܢܳܦܶܠ ܘܦܳܪܚܳܐ ܢܰܦܫܶܗ","severity":"caution","text":"The final clause is textually uncertain: the verb ܦܳܪܚܳܐ (pāreḥā) may be corrupt; the sense 'escapes' is inferred from context, but the Syriac could also be read as 'flies' or 'leaps'.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from his own side' (ܡܶܢ ܨܶܐܕܰܘܗ̱ܝ ܕܺܝܠܶܗ) is ambiguous: it may mean 'from his own initiative' or 'from his own part' in a moral sense.","The final clause about falling from a 'full stature' (ܡܠܶܐ ܩܰܘܡܬܳܐ) is ambiguous: it could refer to a person's own height or a measured height; the translation 'full stature' is adopted."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܠܳܐ ܗܳܐ ܝܺܕܺܝܥܳܐ ܗ̱ܝ ܕܒܰܡܫܽܘܚܬܶܗ ܐܳܙܶܠ ܟܽܠܢܳܫ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܗܳܐ ܒܰܡܫܽܘܚܬܳܐ ܝܰܗ̱ܒܬ ܝܰܘܡܰܝ̈ܢ ܘܦܰܘܫܰܢ ܐܰܝܟ ܠܳܐ ܡܶܕܶܡ ܗ̱ܽܘ ܩܕܳܡܰܝܟ. ܡܶܛܽܠ ܗܳܢܳܐ ܒܳܥܶܝܢܰܢ ܡܶܢܟܽܘܢ: ܐܰܝܟ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܺܐܝܬ ܠܰܢ ܚܺܐܪܽܘܬܳܐ: ܘܣܺܝܡ ܠܰܢ ܢܳܡܽܘܣܳܐ ܘܰܡܠܺܝܟܳܐ ܠܰܢ ܡܰܠܟܽܘܬܳܐ: ܐܳܦ ܡܛܰܝܒܳܐ ܠܰܢ ܓܺܗܰܢܳܐ: ܢܶܛܰܪ ܢܰܦܫܰܢ ܘܢܶܩܦܽܘܣ ܐܺܝܕܰܝ̈ܢ: ܕܠܳܐ ܢܶܬܛܰܪܶܐ ܠܒܰܪܢܳܫܳܐ ܐܳܦܠܳܐ ܒܨܶܒܥܰܢ: ܕܰܠܡܳܐ ܬܶܦܽܘܩ ܠܳܗ ܢܰܦܫܶܗ ܘܢܶܬܬܒܰܥ ܕܡܶܗ ܒܺܐܝܕ̈ܰܝܢ: ܘܢܶܚܽܘܬ ܠܓܺܗܰܢܳܐ ܕܢܽܘܪܳܐ ܕܠܳܐ ܕܳܥܟܳܐ. ܐܳܦ ܡܰܢ ܕܡܶܫܬܪܰܥ ܕܶܝܢ ܘܩܳܛܶܠ: ܐܶܢ ܬܳܐܶܒ ܘܝܳܬܶܒ ܒܶܐܒܠܳܐ ܘܒܰܨܠܽܘܬܳܐ: ܘܰܒܡܽܘܟܳܟܳܐ ܘܒܰܬܘܳܬ ܢܰܦܫܳܐ: ܘܰܒܕܶܡ̈ܥܶܐ ܩܕܳܡ ܡܳܪܝܳܐ: ܫܳܒܶܩ ܠܶܗ: ܐܰܝܟ ܕܰܫܒܰܩ ܠܕܰܘܺܝܕ ܟܰܕ ܬܳܒ ܘܶܐܫܰܕ ܢܰܦܫܶܗ ܩܕܳܡ ܡܳܪܝܳܐ. ܐܳܡܰܪ ܓܶܝܪ ܕܰܘܺܝܕ: ܕܰܚܙܺܝ ܡܳܪܝ ܫܽܘܥܒܳܕܝ ܘܥܰܡܠܝ: ܘܰܫܒܽܘܩ ܠܺܝ ܟܽܠܳܗ ܚܛܺܝܬܝ. ܘܰܚܙܳܐ ܐܰܠܳܗܳܐ ܫܽܘܥܒܳܕܳܐ ܕܡܰܟܺܝܟܽܘܬܶܗ ܘܥܰܡܠܳܐ ܕܒܳܥܽܘܬܶܗ: ܘܰܫܒܰܩ ܠܶܗ ܘܰܐܘܪܒܶܗ. ܢܶܪܚܰܡ ܕܶܝܢ ܡܶܪܚܰܡ ܠܰܐܠܳܗܰܢ ܘܢܰܚܶܒ ܘܰܢܝܰܩܰܪ ܠܟܽܠܢܳܫ: ܕܢܺܐܪܰܬ ܡܰܠܟܽܘܬܳܐ ܕܰܡܠܺܝܟܳܐ ܠܰܢ ܕܠܳܐ ܥܳܒܰܪ ܢܝܳܚܳܗ ܘܠܳܐ ܡܶܫܬܪܶܐ ܒܽܘܣܳܡܳܗ: ܘܠܳܐ ܦܳܛܰܪ ܣܡܳܟܳܗ: ܘܠܳܐ ܚܳܡܶܝܢ ܟܠ̈ܺܝܠܶܝܗ: ܘܠܳܐ ܡܶܬܩܰܦܰܠ ܓܢܽܘܢܳܗ܀ ܥܰܠ ܟܽܠ ܢܶܣܝ̈ܽܘܢܺܝܢ ܕܶܝܢ ܡܶܢ ܡܳܪܝܳܐ ܢܶܒܥܶܐ: ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܟܽܠ ܟܺܐܒ ܡܳܪܝܳܐ ܡܰܐܣܶܐ. ܘܡܰܡܠ̱ܠܳܐ ܕܣܶܦ̈ܘܳܬܗܽܘܢ ܕܥܰܘ̈ܳܠܶܐ: ܗܳܢܰܘ ܕܶܝܢ ܕܚܰܪ̈ܳܫܶܐ ܘܰܕܩܳܨܽܘ̈ܡܶܐ ܘܕܳܐܫܽܘ̈ܦܶܐ ܘܰܕܟܳܬܒܰܝ̈ ܩܡ̈ܺܝܥܶܐ ܘܰܕܠܳܚ̈ܽܘܫܶܐ ܘܰܕܢܰܚܳܫ̈ܶܐ: ܘܰܡܚܰܣܶܕ ܠܗܽܘܢ ܘܰܡܚܰܝܶܒ ܠܗܽܘܢ.","english":"It is not known that everyone goes according to his will, as it is written: that by your will you have given days and extended them as if nothing were before you. Because of this, you need to be careful: as for the sons of men, you have freedom, and a law is set for you, and a kingdom is appointed for you, and Gehenna is prepared for you. Guard yourself and restrain your hands, so that you do not strike a human being even with a finger, lest he lose his life and his blood be avenged by your hands, and you descend to the Gehenna of fire that is never extinguished. Even if he who commits murder and kills repents and sits in mourning and prayer, in humility and self-abasement, and with tears before the Lord, He forgives him, as He forgave David when he repented and cast himself down before the Lord. For David says: \"My Lord saw my toil and labor, and forgave me all my sin.\" And God saw the toil of his humility and the labor of his petition, and forgave him and pardoned him. Love, then, the one who loves your God, and love and honor everyone, so that you may inherit the kingdom that is appointed for you, without transgressing its boundary, or being loosed in its pleasure, or breaking its support, or dimming its crowns, or being entangled in its pride. For all your needs, then, ask of the Lord, as it is written: \"The Lord heals every pain.\" And the speech of the lips of the wicked: that is, of sorcerers and diviners and augurs and writers of amulets and whisperers and charmers; and condemn them and hold them guilty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܺܗܰܢܳܐ","severity":"info","text":"Gehenna, the Syriac term for hell, derived from Hebrew Gehinnom. In this homily it denotes the place of punishment for sinners, consistent with Syriac Christian eschatology.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܺܝܕ","severity":"info","text":"The reference to David’s repentance and forgiveness alludes to 2 Samuel 12:13–14 or Psalm 51, where David confesses his sin after the death of Uriah. The homily adapts this as a model for repentance.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܰܪ̈ܳܫܶܐ ܘܰܕܩܳܨܽܘ̈ܡܶܐ ܘܕܳܐܫܽܘ̈ܦܶܐ ܘܰܕܟܳܬܒܰܝ̈ ܩܡ̈ܺܝܥܶܐ ܘܰܕܠܳܚ̈ܽܘܫܶܐ ܘܰܕܢܰܚܳܫ̈ܶܐ","severity":"info","text":"This list of practitioners of forbidden arts (sorcerers, diviners, augurs, amulet-writers, whisperers, charmers) reflects late antique Syriac Christian polemics against magic and pagan practices, common in monastic and homiletic literature.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܡܰܪ ܓܶܝܪ ܕܰܘܺܝܕ","severity":"info","text":"The homily shifts from direct exhortation to a scriptural exemplum (David) introduced by 'For David says,' a typical homiletic device to reinforce moral teaching with biblical authority.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܰܠܟܽܘܬܳܐ","severity":"info","text":"The image of inheriting a kingdom without transgressing its boundary or dimming its crowns parallels Syriac ascetic metaphors for the soul’s governance, akin to Ephrem’s Hymns on Paradise (cf. HdP 2.1–3).","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܐ ܗܳܐ ܝܺܕܺܝܥܳܐ ܗ̱ܝ","severity":"caution","text":"The opening phrase 'It is not known' is ambiguous: it may be a rhetorical denial of ignorance (i.e., 'it is well known') or a genuine statement of uncertainty. The context favors the former, as the following citation assumes knowledge.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܳܐ ܗܳܐ ܝܺܕܺܝܥܳܐ ܗ̱ܝ' could be read as a rhetorical question or a negative assertion; the translation takes it as a statement of fact.","The identity of the 'wicked' (ܥܰܘ̈ܳܠܶܐ) in the final sentence is unspecified; they may be generic opponents or specific groups targeted by the homilist."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܐܶܠܴܐ ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܕܬܶܬܐܰܣܶܐ ܕܠܳܐ ܚܛ̈ܳܗܶܐ: ܣܰܟܳܐ ܠܡܳܪܝܳܐ ܘܶܐܬܟܰܫܰܦ ܠܶܗ. ܘܡܰܐܣܶܐ ܠܳܟ ܡܶܢ ܢܶܣܝ̈ܽܘܢܶܐ ܣܰܓܺܝ̈ܐܶܐ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܘܰܕܤܳܛܳܢܳܐ. ܐܶܢ ܘܳܠܶܐ ܕܰܒܗܳܢܳܐ ܥܳܠܡܳܐ ܬܶܬܐܰܣܶܐ: ܒܗܳܢܳܐ ܥܳܠܡܳܐ ܡܰܐܣܶܐ ܠܳܟ ܡܳܪܰܢ: ܘܶܐܠܳܐ ܐܰܣܝܳܟ ܒܗܳܢܳܐ ܥܳܠܡܳܐ: ܗܳܟܰܢ ܗ̱ܽܘ ܥܳܕܪܳܐ ܠܳܟ ܘܰܒܗܰܘ ܥܳܠܡܳܐ ܡܢܺܝܚ ܘܡܰܘܪܶܒ ܠܳܟ ܘܰܡܒܰܣܶܡ ܠܳܟ: ܡܶܛܽܠ ܕܣܰܟܺܝܬ ܠܦܽܘܪܩܳܢܶܗ ܥܕܰܡܳܐ ܠܡܰܦܩܳܢܳܟ ܕܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ. ܠܳܐ ܬܶܣܬܰܪܗܰܒ ܒܽܐܘܠܨܳܢ̈ܶܐ ܕܟܺܐܒܰܝ̈ܟ: ܕܡܶܛܽܠ ܚܽܘܠܡܳܢܳܐ ܕܦܰܓܪܳܟ ܬܺܐܙܰܠ ܬܶܩܛܽܘܠ ܢܰܦܫܳܟ. ܐܰܘ ܐܶܬܚܠܶܡ ܦܰܓܪܳܟ ܐܰܘ ܠܳܐ ܐܶܬܚܠܶܡ: ܦܰܩܳܚ ܠܳܟ ܕܰܬܣܰܝܒܰܪ ܩܰܠܺܝܠ ܐܽܘܠܨܳܢܳܐ ܕܙܰܒܢܳܐ ܘܠܳܐ ܕܬܺܐܙܰܠ ܠܗܰܘ ܐܽܘܠܨܳܢܳܐ ܕܠܰܝܬ ܠܶܗ ܡܫܽܘܚܬܳܐ. ܘܢܶܗܘܶܐ ܕܡܶܬܚܠܶܡ ܦܰܓܪܳܟ ܡܶܢ ܠܘܳܬ ܕ̈ܰܓܳܠܶܐ ܗܳܠܶܝܢ: ܠܳܐ ܝܳܕܰܥ ܐܰܢ̱ܬ. ܕܡܶܬܟܰܪܗܳܐ ܠܳܗ ܢܰܦܫܳܟ: ܟܽܘܪܗܳܢܳܐ ܕܗܳܘܶܐ ܩܰܝܳܡ ܠܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܘܬܰܡܳܢ ܗܳܘܶܐ ܚܽܘܝܳܒܳܟ: ܕܰܥܪܰܩܬ ܡܶܢ ܟܺܐܒ̈ܶܐ ܘܽܐܘܠܨܳܢ̈ܶܐ ܕܩܰܠܝܺܠ ܙܰܒܢܳܐ: ܘܳܐܙܶܠ ܐܰܢ̱ܬ ܠܽܐܘܠܨܳܢܳܐ ܕܠܳܐ ܡܶܫܟܚܳܐ ܕܬܰܡܳܕ ܡܶܢܶܗ: ܥܰܠ ܕܰܥܒܰܪܬ ܥܰܠ ܦܽܘܩܕܳܢܳܐ ܕܰܐܠܳܗܳܐ؟ ܐܶܠܴܐ ܐܶܢ ܐܺܝܬ ܠܳܟ ܟܺܐܒܳܐ ܘܺܐܝܬ ܨܶܐܕܰܝܟ ܐܳܣܝܳܐ: ܫܰܐܠܳܝܗ̱ܝ ܗܳܟܰܢܳܐ: ܕܰܠܡܳܐ ܚܰܪܳܫܳܐ ܐܰܢ̱ܬ ܐܰܘ ܠܳܚܽܘܫܳܐ: ܐܰܘ ܡܶܢ ܗܳܠܶܝܢ ܕܡܶܬܗܰܦܟܺܝܢ ܒܝܽܘܠܦܳܢܳܐ ܢܟܺܝܠܳܐ ܕܛܽܘܥܝܰܝ: ܣܳܗܶܕ ܒܳܟ ܡܳܪܝܳܐ ܗܰܘ ܕܰܠܕܺܝܢܶܗ ܐܳܙܺܠ̱ܝܢ ܚ̱ܢܰܢ: ܐܶܢܗܽܘ ܕܰܡܩܰܪܶܒ ܐܰܢ̱ܬ ܠܺܝ ܪܽܘܟܳܟܳܐ ܡܶܕܶܡ: ܐܶܠܴܐ ܦܫܺܝܛܳܐܺܝܬ ܒܰܫܡܶܗ ܕܝܶܫܽܘܥ: ܘܶܐܠܳܐ ܠܳܐ ܬܩܰܪܶܒ ܠܺܝ.","english":"But if you wish to be healed without sins, pray to the Lord and beseech him. And he will heal you from many sicknesses of the passions and of Satan. If it is necessary that in this world you be healed, in this world the Lord will heal you; otherwise, if you are healed in this world, then he will be your helper, and in that world he will anoint you, increase you, and delight you, because you have waited for his redemption until your departure from this world. Do not be hasty in the afflictions of your pains, so that because of the health of your body you go and kill yourself. Or whether your body is healed or not, it is better for you to endure a little affliction of a short time and not go to that affliction which has no end. And it may be that your body is healed by those deceivers, you do not know. For your soul is sick: the sickness that will remain until the day of judgment, and then your guilt will be complete, because you fled from pains and afflictions of a short time, and you went to the affliction from which it is impossible to escape, because you transgressed the commandment of God? But if you have a sickness and you have a physician, ask him thus: Are you a magician or a sorcerer, or one of those who turn in the teaching of the vain doctrine of error? The Lord who judges those who go to his judgment testifies against you: if you bring me some softness, but simply in the name of Jesus, and if not, do not bring it to me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܛ̈ܳܗܶܐ","severity":"info","text":"The Syriac term ḥṭāhē (sins) is a plural form of ḥeṭā, a common word for sin in Syriac Christian literature, often contrasted with bodily illness in ascetic contexts.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܽܘܩܕܳܢܳܐ ܕܰܐܠܳܗܳܐ","severity":"info","text":"The phrase 'commandment of God' (puqdānā d-allāhā) echoes biblical language, particularly the Decalogue or divine law, though no specific verse is cited.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕ̈ܰܓܳܠܶܐ","severity":"info","text":"The term 'deceivers' (daggālē) likely refers to heretical healers or magicians, a common polemic in Syriac Christianity against unauthorized spiritual or medical practices.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative exhortation, contrasting temporary worldly affliction with eternal punishment, a typical homiletic structure in Syriac ascetic literature.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܶܫܽܘܥ","severity":"info","text":"The insistence on healing 'in the name of Jesus' (b-šmeh d-Yeshuʿ) parallels early Christian exorcistic and healing formulas, as seen in the Acts of Thomas and Syriac liturgical texts.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܽܘܟܳܟܳܐ","severity":"caution","text":"The term rukkākā (softness) is ambiguous; it may refer to a medicinal ointment or a spiritual comfort. The context suggests a material remedy, but the reading is uncertain.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those deceivers' (daggālē) is unspecified; they may be generic heretics or specific groups like Manichaeans or magicians.","The term rukkākā (softness) could denote a physical ointment or a metaphorical leniency; the text does not clarify."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܘܢܰܫܰܪ ܠܳܟ ܕܒܰܫܡܶܗ ܕܝܶܫܽܘܥ ܡܰܐܣܶܐ ܠܳܟ ܘܟܶܢ ܢܶܬܩܰܪܰܒ ܠܳܟ܀ ܐܶܢܳܐ ܕܶܝܢ ܗܳܟܰܢܳܐ ܡܳܠܶܟ ܐ̱ܢܳܐ ܠܰܐܝܠܶܝܢ ܕܩܳܛܠܺܝܢ ܠܡܰܢ ܕܦܳܩܰܪ ܘܰܠܡܰܢ ܕܰܫܢܳܐ ܕܶܐܢܗܽܘ ܕܰܡܨܶܝܢ ܚܰܝܠܶܗ: ܘܶܐܠܳܐ ܢܰܪܦܽܘܢܳܝܗ̱ܝ ܥܳܡܰܪ ܒܶܝܬ ܩܒܽܘܪ̈ܶܐ: ܥܕܰܡܳܐ ܕܡܳܪܰܢ ܡܰܐܣܶܐ ܠܶܗ: ܐܰܘ ܟܳܢܶܫ ܠܶܗ: ܕܠܳܐ ܬܡܽܘܬܽܘܢ ܥܰܡ ܐܳܫܽܘ̈ܦܶܐ ܘܡܶܛܽܠ ܐܰܒܕܬܳܐ ܕܝܰܘܡܳܢ ܡܚܳܪ ܡܺܐܒܰܕ ܐܳܒܕܳܐ: ܐܰܘ ܡܶܥܒܰܪ ܥܳܒܪܳܐ: ܐܳܙܺܠ̱ܝܢܰܢ ܡܶܫܬܰܘܬܦܺܝܢܰܢ ܥܰܡ ܩܳܨܽܘ̈ܡܶܐ ܘܠܳܐ ܕܳܡܶܝܢܰܢ ܠܩܰܕ̈ܡܳܝܶܐ ܕܡܶܢ ܡܳܪܝܳܐ ܒܳܥܶܝܢ ܗ̱ܘܰܘ: ܥܕܰܡܳܐ ܕܡܶܫܬܟܰܚ ܗ̱ܘܳܐ ܡܶܕܶܡ ܕܰܐܘܒܶܕܘ. ܘܶܐܠܳܐ ܡܶܫܬܟܰܚ ܗ̱ܘܳܐ ܡܶܕܶܡ ܕܰܐܘܒܶܕܘ. ܘܶܐܠܳܐ ܡܶܫܬܟܰܚ ܗ̱ܘܳܐ: ܬܽܘܒ ܠܡܳܪܰܢ ܡܫܰܒܚܺܝܢ ܗ̱ܘܰܘ: ܕܗܽܘ ܝܰܗ̱ܒ ܘܗܽܘ ܫܩܰܠ: ܐܰܝܟ ܕܶܐܡܰܪ ܐܺܝܽܘܒ ܒܟܽܠܗܽܘܢ ܐܽܘܠܨܳܢܰܘ̈ܗ̱ܝ ܘܟܺܐܒܰܘ̈ܗ̱ܝ: ܘܓܽܘܙܳܝܳܐ ܕܩܶܢ̈ܝܳܢܰܘܗ̱ܝ ܘܥܳܩ̈ܳܬܳܐ ܕܰܒܢܰܘ̈ܗ̱ܝ: ܕܡܳܪܝܳܐ ܝܰܗ̱ܒ: ܘܡܳܪܝܳܐ ܢܣܰܒ. ܢܶܗܘܶܐ ܫܡܶܗ ܕܡܳܪܝܳܐ ܡܒܰܪܰܟ:\nܘܣܰܝܒܰܪ ܡܰܚ̈ܘܳܬܳܐ ܕܦܰܓܪܶܗ: ܥܕܰܡܳܐ ܕܡܳܪܝܳܐ ܐܰܣܝܶܗ ܘܦܰܪܩܶܗ. ܘܰܟܬܰܒ ܡܳܪܝܳܐ ܕܽܘܒܳܪ̈ܰܘܗ̱ܝ ܐܺܝܽܘܒ ܘܣܳܡ ܩܕܳܡ ܥܳܠܡܳܐ ܟܽܠܶܗ: ܕܒܶܗ ܢܶܬܕܰܡܽܘܢ ܐܶܡܰܬܝ ܕܳܐܒܶܕ ܩܶܢܝܳܢܗܽܘܢ: ܘܶܐܡܰܬܝ ܕܡܶܬܟܶܐܒܺܝܢ ܦܰܓܪ̈ܰܝܗܽܘܢ: ܘܶܐܡܰܬܝ ܕܡܳܝܬܺܝܢ ܒܢܰܝ̈ܗܽܘܢ: ܕܰܠܡܳܪܝܳܐ ܢܣܰܟܽܘܢ ܐܰܟܘܳܬܶܗ: ܘܠܰܫܡܶܗ ܢܫܰܒܚܽܘܢ: ܐܰܝܟ ܕܫܰܒܰܚܘ ܐܺܝܽܘܒ. ܡܶܛܽܠ ܕܶܝܢ ܨܒܽܘܬܳܐ ܕܫܳܘܝܳܐ ܡܳܐܐ ܡܢ̈ܺܝܢ: ܗܳܪܺܝܢܰܢ ܘܩܳܛܠܺܝܢܰܢ ܚܰܕ ܠܚܰܕ: ܘܠܳܐ ܕܳܡܶܝܢܰܢ ܠܩܰܕ̈ܡܳܝܶܐ: ܕܕܳܒܪܺܝܢ ܗ̱ܘܰܘ ܢܶܫܰܝ̈ܗܽܘܢ ܡܶܢܗܽܘܢ ܘܠܳܐ ܢܳܨܶܝܢ ܗ̱ܘܰܘ.","english":"he permits you to be healed in the name of Yeshuʿ, and he draws near to you. But if it is thus, he counsels you to those who kill the flesh of the poor and the flesh of the foolish, that they might be able to subdue his power. Otherwise, their dwelling is in a house of tombs until the Lord heals him or casts him down, so that you do not die with the physicians and because of the destruction of today, tomorrow the destroyer destroys, or the passer-by passes. You go and share with the cutters, and you do not resemble the ancients who sought from the Lord until something was found that they had lost. Otherwise, something was found that they had lost. Otherwise, it was found. Again, they were praising the Lord, that he gives and he takes, as Job said in all his afflictions and pains, and the shaving of his hair and the troubles of his body, that the Lord gives and the Lord takes. Let the name of the Lord be blessed. And he endured the blows of his body until the Lord healed him and saved him. And the Lord wrote the praises of Job and placed them before the whole world, that in him you may be likened when you do your hair, and when your bodies are pained, and when you die in your lifetime, that you may take from the Lord like him, and praise his name as Job praised. Because the desire of equality brings a hundred evils: you go and kill one another, and you do not resemble the ancients who led their sheep from their mouths and did not sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܶܫܽܘܥ","severity":"info","text":"The name Yeshuʿ (Jesus) is used here in a healing context, reflecting the Syriac Christian emphasis on the power of Christ's name in exorcism and spiritual medicine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܺܝܽܘܒ","severity":"info","text":"The passage explicitly invokes Job (ܐܺܝܽܘܒ) as a model of patient endurance and divine testing, echoing the biblical book of Job, particularly the themes of suffering and God's sovereignty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܩܒܽܘܪ̈ܶܐ","severity":"info","text":"The phrase 'house of tombs' (ܒܶܝܬ ܩܒܽܘܪ̈ܶܐ) likely refers to a cemetery or a place of burial, used metaphorically to describe a state of spiritual death or isolation from the community of the living.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a narrative exemplum centered on Job, illustrating the homily's use of biblical figures as moral paradigms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܳܛܠܺܝܢ ܠܡܰܢ ܕܦܳܩܰܪ","severity":"caution","text":"The phrase 'kill the flesh of the poor' (ܩܳܛܠܺܝܢ ܠܡܰܢ ܕܦܳܩܰܪ) is ambiguous; it may refer to ascetic mortification or to actual violence against the destitute. The context suggests a warning against harmful actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܡܳܪܝܳܐ ܝܰܗ̱ܒ: ܘܡܳܪܝܳܐ ܢܣܰܒ","severity":"info","text":"The refrain 'the Lord gives and the Lord takes' (ܕܡܳܪܝܳܐ ܝܰܗ̱ܒ: ܘܡܳܪܝܳܐ ܢܣܰܒ) echoes Job 1:21 and is a common Syriac liturgical expression of divine sovereignty over human fortune.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'cutters' (ܩܳܨܽܘ̈ܡܶܐ) is unclear; they may be a specific group or a metaphorical term for those who divide or harm.","The phrase 'do your hair' (ܩܶܢܝܳܢܗܽܘܢ) is uncertain; it may be a scribal error or a metaphor for vanity or preparation."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܘܠܳܐ ܟܰܕ ܫܩܰܠܘ ܡܶܢܗܽܘܢ ܒܺܐܪܳܐ ܕܡܰܝ̈ܳܐ ܗܰܪܘ: ܐܶܠܴܐ ܩܪܰܘ ܠܕܽܘܟܬܳܐ ܕܰܢܨܰܘ ܥܰܡܗܽܘܢ ܥܰܣܩܳܐ ܘܤܳܛܳܢܳܐ: ܘܠܳܐ ܢܨܰܘ ܘܠܳܐ ܢܦܰܠܘ ܡܶܢ ܟܺܐܢܽܘܬܳܐ: ܘܡܶܕܶܡ ܕܣܳܢܶܝܢ ܗ̱ܘܰܘ ܠܳܐ ܥܒܰܕܘ ܠܰܐܚܪ̈ܳܢܶܐ: ܘܡܶܕܶܡ ܕܪܳܚܡܺܝܢ ܗ̱ܘܰܘ ܗܳܟܰܢܳܐ ܥܒܰܕܘ ܠܟܽܠܢܳܫ܀ ܡܳܢ ܕܳܡܶܐ ܗܳܢ ܙܽܘܘܳܓܳܐ ܕܝܰܘܡܳܢ ܠܗܰܘ ܙܽܘܘܳܓܳܐ ܕܡܶܢܩܕܺܝܡ؟ ܘܠܳܐ ܙܳܕܶܩ ܠ̈ܟܺܐܢܶܐ ܕܢܶܙܡܪܽܘܢ ܠܰܚܛܺܝܬܳܐ ܘܰܢܕܽܘܨܽܘܢ ܩܕܳܡ ܤܳܛܳܢܳܐ. ܘܰܒܩܺܝܬܳܪ̈ܶܐ ܘܟܶܢܳܪ̈ܶܐ ܘܰܦܠ̈ܰܓܶܐ ܘܰܪ̈ܒܺܝܥܶܐ ܘ̈ܨܶܨܠܶܐ ܘܩܰܪ̈ܢܳܬܳܐ ܘܰܨܦܽܘ̈ܢܝܳܬܳܐ ܘܫܺܝܦܽܘܪ̈ܶܐ ܘܟܽܠ ܡܶܕܶܡ ܕܡܶܙܕܡܰܪ ܒܶܗ: ܝܰܗ̱ܒ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܣܳܦܩܺܝܢ ܗ̱ܘܰܘ ܕܢܶܙܡܪܽܘܢ ܒܩܺܝܬܳܪ̈ܶܐ ܘܰܒܟܶܢܳܪ̈ܶܐ ܕܪܽܘܚܳܐ. ܘܡܶܛܽܠ ܕܠܳܐ ܝܺܕܰܥܘ ܫܪܳܪܳܐ: ܝܰܗ̱ܒ ܠܗܽܘܢ ܡܳܐܢ̈ܶܐ ܕܡܶܬܚܙܶܝܢ: ܕܢܶܙܡܪܽܘܢ ܒܗܽܘܢ ܠܰܐܠܳܗܳܐ ܒܰܙܡܺܝܪ̈ܳܬܳܐ ܕܪܽܘܚܳܐ. ܡܶܛܽܠ ܕܠܳܐ ܝܺܕܰܥܘ ܕܰܢܫܰܒܚܽܘܢ ܠܰܫܡܶܗ ܒܗܰܕܳܡܰܝ̈ܗܽܘܢ: ܕܗܶܢܽܘܢ ܐܶܢܽܘܢ ܡܳܐܢܰܝ̈ ܬܶܫܡܶܫܬܳܐ ܘܰܙܡܳܪܳܐ ܕܪܽܘܚܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܚܠܳܦ ܙܡܺܝܪ̈ܳܬܳܐ ܕܤܳܛܳܢܳܐ ܝܰܗ̱ܒ ܠܗܽܘܢ ܙܡܺܝܪ̈ܳܬܳܐ ܕܪܽܘܚܳܐ ܕܰܒܗܽܘܢ ܢܶܙܡܪܽܘܢ ܒܟܽܠ ܡܳܢ ܕܡܶܙܕܡܰܪ ܒܶܗ ܘܠܳܐ ܚܳܛܶܝܢ. ܚܳܣ ܠܟܺܐܢ̈ܶܐ ܕܢܶܥܒܕܽܘܢ ܐܰܝܟ ܕܥܳܒܶܕ ܕܳܪܰܢ. ܗܳܐ ܓܶܝܪ ܩܰܕ̈ܺܝܫܶܐ ܐܳܦ ܠܳܐ ܠܰܐܠܳܗܳܐ ܙܳܡܪܺܝܢ ܒܗܳܠܶܝܢ ܡܳܐܢ̈ܶܐ. ܐܰܝܟܰܢ ܠܳܐ ܕܳܚܠܺܝܢ ܫܳܩ̈ܠܰܝ ܦܰܓܪܶܗ ܘܰܕܡܶܗ ܕܦܳܪܽܘܩܰܢ: ܕܦܳܠܚܺܝܢ ܟܰܣܝܳܐܺܝܬ ܠܰܦܬܰܟܪ̈ܶܐ ܟܣ̈ܰܝܳܐ؟ ܘܠܳܐ ܝܳܕܥܺܝܢ ܚ̱ܢܰܢ ܕܰܦܬܰܟܪ̈ܶܐ ܕܰܐܒܳܗܰܝ̈ܢ ܥܩܰܪܢ ܚܢܰܢ: ܘܢܳܡܽܘܣܰܝ̈ܗܽܘܢ ܠܳܐ ܥܩܰܪܢܰܢ܀","english":"and not when they took the measure of the water-clock from the well of waters, but they approached the place where they had agreed with you on the difficult and the satanic, and they did not agree and did not fall from the faith, and what they were able to do they did not do to others, and what they loved here they did to everyone. What does this pairing of today resemble that earlier pairing? And it is not fitting for the faithful to sing to sin and to dance before Satan. And with kitharas and citharas and flutes and rebecs and cymbals and qarnāthā and ṣapūryāthā and syrinxes and everything that is played, God gave to the children of men, because they were not sufficient to sing with kitharas and citharas of the spirit. And because they did not know the truth, he gave them instruments that are seen, that they might sing with them to God in spiritual songs. Because they did not know that they should praise his name with their members, that they might know what are the instruments of the service and song of the spirit. For this reason, in place of the songs of Satan, he gave them songs of the spirit, with which they might sing with everything that is played and not sin. Woe to the faithful that they should act as the world acts. For behold, the saints do not even sing to God with these instruments. As if they do not fear those who take his body and his blood, the Redeemer, that they serve secretly to hidden idols? And they do not know the sin that the idols of our fathers uprooted sin, and their laws did not uproot it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܺܝܬܳܪ̈ܶܐ ܘܟܶܢܳܪ̈ܶܐ ܘܰܦܠ̈ܰܓܶܐ ܘܰܪ̈ܒܺܝܥܶܐ ܘ̈ܨܶܨܠܶܐ ܘܩܰܪ̈ܢܳܬܳܐ ܘܰܨܦܽܘ̈ܢܝܳܬܳܐ ܘܫܺܝܦܽܘܪ̈ܶܐ","severity":"info","text":"This list of musical instruments (kitharas, citharas, flutes, rebecs, cymbals, qarnāthā, ṣapūryāthā, syrinxes) reflects a Syriac taxonomy of liturgical and secular instruments, likely drawn from contemporary practice.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܺܐܪܳܐ ܕܡܰܝ̈ܳܐ","severity":"info","text":"The 'well of waters' (ܒܺܐܪܳܐ ܕܡܰܝ̈ܳܐ) may allude to a baptismal or ritual water source, common in Syriac ascetic and liturgical contexts.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܳܪܰܥ","severity":"info","text":"The phrase 'as the world acts' (ܐܰܝܟ ܕܥܳܒܶܕ ܕܳܪܰܥ) contrasts the faithful with worldly practice, a common topos in Syriac homilies warning against pagan or secular customs.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܳܐ ܟܰܕ ܫܩܰܠܘ ܡܶܢܗܽܘܢ ܒܺܐܪܳܐ ܕܡܰܝ̈ܳܐ ܗܰܪܘ","severity":"caution","text":"The Syriac text is ambiguous: 'and not when they took the measure of the water-clock from the well of waters' may be corrupt or elliptical; the sense of 'measure' (ܡܶܢܗܽܘܢ) is uncertain.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܰܕ̈ܺܝܫܶܐ","severity":"info","text":"The reference to saints not singing to God with these instruments reflects a later ascetic ideal, possibly influenced by monastic reforms that rejected instrumental music in worship.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܦܳܪܽܘܩܰܢ","severity":"info","text":"The term 'Redeemer' (ܦܳܪܽܘܩܰܢ) is a standard Syriac Christological title, here linked to the Eucharist (body and blood), echoing New Testament soteriology.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they took the measure of the water-clock from the well of waters' is obscure; possibly a lost ritual or metaphorical expression.","The identity of 'the idols of our fathers' is unclear; may refer to pre-Christian pagan cults or heretical practices.","The list of instruments includes terms (e.g., qarnāthā, ṣapūryāthā) whose exact referents are uncertain in modern scholarship."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܡܳܐ ܕܬܳܒܰܥ ܐܰܠܳܗܳܐ ܟܽܠ ܡܰܡܠ̱ܠܳܐ ܛܰܢܦܳܐ: ܕܰܡܡܰܠ̱ܠܺܝܢܰܢ ܒܦܽܘܡܳܐ ܕܫܳܩܶܠ ܦܰܓܪܶܗ ܘܰܕܡܶܗ: ܘܳܐܡܰܪ ܕܪܳܚܡܰܬ ܙܳܢܺܝܬܳܐ ܘܥܳܒܕܰܬ ܙܰܦܠܳܢ: ܡܶܕܶܡ ܣܳܢܶܐ ܐܰܠܳܗܳܐ: ܡܳܢܳܐ ܟܰܝ ܦܶܬܓܳܡܳܐ ܝܳܗܒܺܝܢܰܢ ܠܶܗ؟ ܡܳܢܳܐ ܟܰܝ ܥܰܠ̈ܳܬܳܐ ܡܰܥ̈ܠܳܢ ܠܰܢ ܡ̈ܶܠܶܐ ܛܰܢ̈ܦܳܬܳܐ ܘܣܽܘܓܝ̈ܳܬܳܐ ܨ̈ܳܐܳܬܳܐ: ܘܰܙܡܺܝܪ̈ܳܬܳܐ ܣܰܢ̈ܝܳܬܳܐ: ܘܫܽܘܥܝ̈ܳܬܳܐ ܕܰܓܳܠ̈ܳܬܳܐ؟ ܚ̈ܶܛܶܐ ܟܰܝ ܡܰܝ̈ܬܝܳܢ ܠܰܢ: ܐܰܘ ܠܒ̈ܽܘܫܶܐ؟ ܐܶܠܴܐ ܚ̈ܛܳܗܶܐ ܘܰܚܒܳܪ̈ܳܬܳܐ. ܡܶܛܽܠܗܳܢܳܐ ܢܶܥܒܰܪ ܡܶܢ ܗܳܠܶܝܢ ܕܠܳܐ ܥܰܡ ܥܳܠܡܳܐ ܢܶܬܚܰܝܰܒ܀ ܐܳܦ ܐܳܣܝܽܘܬܳܐ ܦܫܺܝܛܬܳܐ ܝܰܗ̱ܒ ܠܰܢ ܐܰܠܳܗܳܐ: ܕܡܶܫܚܳܐ ܘܚܰܡܪܳܐ ܢܰܪܡܶܐ ܥܰܠ ܡܰܚ̈ܘܳܬܰܢ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ ܣܳܓܕܺܝܢܰܢ ܠܶܗ: ܐܰܘ ܫܳܥܽܘܬܳܐ ܘܕܶܒܫܳܐ: ܐܰܘ ܕܒܰܠܬܳܐ ܕܬܺܐܢ̈ܶܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܐܶܫܰܥܝܳܐ: ܐܰܘ ܥܶܩܳܪ̈ܶܐ ܕܰܡܢܰܣܶܝܢ ܠܰܢ ܕܛܳܒܺܝܢ ܠܰܥ̈ܒܰܝܳܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܒܰܪ ܣܺܝܪܳܐ: ܐܰܘ ܓܰܒܪܳܐ ܚܰܟܺܝܡܳܐ ܕܓܳܙܰܪ ܟܺܐܒܰܝ̈ܢ ܘܫܽܘܚܢܰܝ̈ܢ ܡܫܺܝܓ: ܕܠܰܘ ܟܽܠܢܳܫ ܝܳܕܰܥ ܕܢܶܓܙܽܘܪ ܦܰܓܪܳܐ: ܡܶܛܽܠ ܓܝܳܕ̈ܶܐ ܕܠܳܐ ܢܶܫܪܶܐ ܐܶܢܽܘܢ: ܐܶܠܴܐ ܡܰܢ ܕܰܒܛܺܝܠ ܠܶܗ ܕܢܺܐܠܰܦ ܕܢܶܓܙܽܘܪ: ܘܶܐܡܰܬܝ ܕܡܶܬܬܒܰܪ ܓܰܪܡܳܐ ܝܳܕܰܥ ܕܰܢܥܰܨܒܶܗ ܐܰܘ ܢܶܫܩܠܶܗ. ܗܳܠܶܝܢ ܝܰܗ̱ܒ ܐܰܠܳܗܳܐ ܝܺܕܰܥܬܳܐ ܠܐ̱ܢܳܫܳܐ ܕܢܶܥܒܕܽܘܢ ܚܰܕ ܠܚܰܕ: ܡܶܛܽܠ ܕܰܡܠܰܟ ܠܰܢ ܐܰܠܳܗܳܐ ܟܺܐܒ̈ܶܐ ܒܝܰܘܡܳܐ ܕܰܥܒܰܪܢ ܥܰܠ ܦܽܘܩܕܳܢܶܗ: ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܣܽܘܓܐܳܐ ܕܰܫܢܰܝ̈ܢ ܥܰܡܠܳܐ ܘܟܺܐܒ̈ܶܐ. ܗܳܕܶܐ ܬܶܫܡܶܫܬܳܐ ܝܺܗܺܝܒܳܐ ܠܡܰܢ ܕܨܳܒܶܐ ܕܢܶܗܘܶܐ ܟܺܐܢܳܐ. ܢܫܰܡܶܫ ܘܠܳܐ ܢܶܚܛܶܐ ܘܢܶܦܶܠ ܡܶܢ ܟܺܐܢܽܘܬܳܐ: ܐܰܝܟ ܕܰܢܦܰܠ ܐܰܒܽܘܢ ܐܳܕܳܡ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ܀","english":"When God pursues every foul speech, that which is spoken through the mouth of one who takes his body and his like, and says, \"You loved the little one and did the filthy deed,\" does God care? How then will you give him an answer? How then will you bring in arguments, foul words, and false songs, and lying melodies? Sins, how will they come to you, or garments? But sins and companionships. Therefore, pass from these without being condemned along with the world. Also, God gave you a simple medicine: that you pour oil and wine upon your wounds, as your Lord said who worships him; or a plaster and honey; or a fig poultice, as Isaiah said; or roots that heal you, which are good for the eyes, as Bar Sira said; or a wise man who cuts your pains and your swellings with a knife, for not everyone knows how to cut the body, because of the nerves, lest he cause a wound; but when he has learned how to cut, and when a bone is broken, he knows whether it has distressed him or will take it away. These things God gave knowledge to mankind to do for one another, because God gave you pains on the day you transgressed his commandment, as it is written: that the multitude of your years are toil and pains. This service is given to you who wishes to be a physician. Serve and do not sin and fall from medicine, as your father Adam fell from perfection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܡܠ̱ܠܳܐ ܛܰܢܦܳܐ","severity":"info","text":"The phrase 'foul speech' (ܡܰܡܠ̱ܠܳܐ ܛܰܢܦܳܐ) likely refers to blasphemous or obscene talk, a concern in ascetic homilies.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܫܰܥܝܳܐ","severity":"info","text":"The reference to Isaiah (ܐܶܫܰܥܝܳܐ) for a fig poultice is not a direct biblical quote; it may allude to Isa 38:21 (Hezekiah's fig poultice) or a lost tradition.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܣܺܝܪܳܐ","severity":"info","text":"Bar Sira (ܒܰܪ ܣܺܝܪܳܐ) is Ben Sira (Ecclesiasticus); the 'roots good for the eyes' may echo Sir 38:4 on physicians, though not verbatim.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܳܣܝܽܘܬܳܐ ܦܫܺܝܛܬܳܐ","severity":"info","text":"'Simple medicine' (ܐܳܣܝܽܘܬܳܐ ܦܫܺܝܛܬܳܐ) reflects a therapeutic tradition where oil, wine, honey, and plasters were common remedies, as in classical and Syriac medical lore.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from rhetorical questions on sin to a medical analogy, then to Adam's fall, linking physical healing to spiritual fall—a typical homiletic move.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܣܽܘܓܐܳܐ ܕܰܫܢܰܝ̈ܢ","severity":"caution","text":"The phrase 'multitude of your years' (ܕܣܽܘܓܐܳܐ ܕܰܫܢܰܝ̈ܢ) is obscure; the text may be corrupt or elliptical, possibly meaning 'the multitude of your years' as a reference to human lifespan.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your Lord who worships him' is unclear; it may be a scribal error or a reference to Christ as healer.","The phrase 'as it is written' introduces a non-biblical or apocryphal source; the exact citation is uncertain."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܢܶܙܕܗܰܪ ܕܶܝܢ ܐܳܦ ܡܶܢ ܢܶܚ̈ܫܶܐ: ܕܠܳܐ ܢܶܛܰܪ ܐܽܘܪ̈ܳܥܶܐ ܘܰܩܪ̈ܳܝܳܬܳܐ: ܕܠܳܐ ܥܰܡ ܦܳܠ̈ܚܰܝ ܦܬܰܟܪ̈ܶܐ ܡܶܫܬܰܘܬܦܺܝܢ ܚܢܰܢ. ܐܳܦ ܝܺܕܰܥܬܳܐ ܝܰܗ̱ܒ ܠܰܢ ܒܳܪܽܘܝܰܢ ܒܝܰܘܡܳܐ ܕܰܚܛܰܝܢ ܕܢܶܥܒܶܕ ܠܰܢ ܠܒܽܘܫܳܐ ܘܢܶܥܒܶܕ ܠܰܢ ܡܶܫ̈ܟܶܐ ܣܶܬܳܪܳܐ ܠܣܰܬܘܳܐ. ܘܡܳܐܢܰܝ̈ ܩܰܝܣܳܐ ܘܡܳܐܢܰܝ̈ ܢܚܳܫܳܐ ܘܦܰܪܙܠܳܐ ܗܘܳܬ ܬܶܫܡܶܫܬܰܢ ܡܶܣܟܺܢܳܐܺܝܬ: ܘܰܐܛܥܺܝܬܰܢ ܚܛܺܝܬܳܐ ܘܰܒܚܶܫ̈ܠܳܬܳܐ ܘܰܒܨܽܘܪ̈ܳܬܳܐ ܕܠܳܐ ܡܶܬܒܰܥ̈ܝܳܢ. ܘܰܕܠܳܐ ܢܶܥܒܶܕ ܥܒܳܕܰܢ ܒܥܶܕܳܢܶܗ ܡܶܢ ܩܰܝܛܳܐ ܘܰܒܣܰܬܘܳܐ ܢܶܬܬܢܺܝܚ ܘܢܶܦܠܽܘܚ ܠܡܳܪܰܢ ܘܢܶܕܰܥ ܠܰܫܪܳܪܶܗ: ܗܳܐ ܫܰܥܒܶܕܬܰܢ ܕܢܶܬܥܰܫ ܒܩܰܝܛܳܐ ܘܰܒܣܰܬܘܳܐ ܡܶܛܽܠ ܡܳܡܽܘܢܳܐ ܘܰܠܡܶܕܶܡ ܕܠܳܐ ܐܳܠܨܳܐ: ܕܠܳܐ ܢܶܕܰܥ ܡܶܕܶܡ ܘܢܶܦܢܶܐ ܠܒܶܝܬ ܚܰܝ̈ܶܐ. ܘܠܳܐ ܡܶܬܕܰܟܪܺܝܢܰܢ ܠܡܳܪܝܳܐ ܘܰܠܢܳܡܽܘܣܶܗ ܐܳܦ ܠܳܐ ܒܶܐܤܛܰܛܝܳܘ̈ܢܶܐ. ܒܰܕܓܽܘܢ ܐܳܟܠܺܝܢܰܢ ܘܠܳܐ ܣܳܒܥܺܝܢܰܢ: ܘܪܳܗܛܺܝܢܰܢ ܠܰܨܪܳܪܳܐ ܢܩܺܝܒܳܐ ܘܠܳܐ ܝܳܬܰܪ ܠܰܢ: ܐܰܝܟ ܕܶܐܡܰܪ ܢܒܺܝܳܐ. ܕܰܠܡܳܐ ܙܽܘܘܳܓܳܐ ܩܰܕܡܳܝܳܐ ܕܠܳܐ ܥܒܰܕ ܗܳܟܰܢܳܐ ܠܳܐ ܩܢܰܘ ܐܰܟܘܳܬܳܟ: ܐܰܘ ܕܠܳܐ ܫܩܰܠܘ ܢܶܫ̈ܶܐ ܐܰܘ ܠܳܐ ܠܥܶܣܘ ܘܶܐܫܬܺܝܘ ܐܰܟܘܳܬܳܟ ܚܰܡܪܳܐ؟ ܘܠܳܐ ܟܬܺܝܒ ܕܶܐܙܕܰܠܰܠܘ ܐܰܟܘܳܬܰܢ. ܐܰܘ ܠܳܐ ܝܳܕܥܺܝܢ ܐܢ̱ܬܽܘܢ ܕܥܰܠ ܕܰܙܡܰܪܘ ܥܰܡܳܐ ܘܰܪܩܶܕܘ ܒܝܰܘܡܰܝ̈ ܡܽܘܫܶܐ: ܘܠܳܐ ܫܰܒܰܚܘ ܠܡܰܢ ܕܣܰܒܰܥ ܐܶܢܽܘܢ ܡܶܢ ܛܳܒ̈ܳܬܶܗ ܒܳܬܰܪ ܡܶܐܟܽܘܠܬܗܽܘܢ ܐܰܣܺܝܦ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܒܡܰܕܒܪܳܐ: ܥܰܠ ܕܙܰܢܺܝܘ ܘܰܙܡܰܪܘ ܠܰܚܛܺܝܬܳܐ ܘܰܢܦܰܠܝ̈ ܫ̈ܠܰܕܰܝܗܽܘܢ؟ ܐܰܘ ܠܳܐ ܝܳܕܥܺܝܢ ܐܢ̱ܬܽܘܢ ܕܡܶܛܽܠ ܡܰܪܕܽܘܬܳܐ ܕܺܝܠܰܢ ܐܶܬܟܬܶܒܝ̈ ܗܳܠܶܝܢ: ܕܠܳܐ ܟܽܠܫܳܥ ܢܣܺܝܦܰܢ ܡܳܪܝܳܐ؟","english":"Beware also of pains: that you not strike blows and bruises, that you not share in sin with those who serve idols. He also gave you knowledge, the Creator, on the day of sin that he made for you a covering and made for you hidden skins for winter. And what kinds of wood and what kinds of pain and iron was your service in poverty, and you erred in sin and in labors and in forms that are not sought. And that you not do your work in its time, from summer and in winter you will rest and work for your Lord and know his truth: behold, I have enslaved you so that you may become rich in summer and in winter because of the commandment and for something not urgent: that you not know anything and go to the house of the living. And you are not reminded of the Lord and his law, not even in the churches. In falsehood you eat and are not satisfied, and you run to a fixed snare and nothing remains for you, as the prophet said. For why did the first generation not do thus? Did they not stand like you? Or did they not take wives, or did they not eat and drink wine like you? And is it not written that they perished like you? Or do you not know that because they sang and danced in the days of Moses, and did not praise him who satisfied you from his good things, after your meal the Lord gathered you in the wilderness, because they erred and sang to sin and the limbs of their corpses? Or do you not know that because of your rebellion these things were written: that the Lord does not spare you at any time?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܳܠ̈ܚܰܝ ܦܬܰܟܪ̈ܶܐ","severity":"info","text":"The phrase 'those who serve idols' (pālḥay patkārē) is a standard Syriac Christian designation for pagans, often used in polemical contexts.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܶܐܡܰܪ ܢܒܺܝܳܐ","severity":"info","text":"The phrase 'as the prophet said' introduces a scriptural allusion, likely to a prophetic book, though the specific verse is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܐܤܛܰܛܝܳܘ̈ܢܶܐ","severity":"info","text":"The term 'churches' (ʾesṭaṭyāwātē) is a Greek loanword (στοά, via Syriac) referring to church buildings, indicating the institutional setting of the homily.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct warning ('Beware also of pains') to a series of rhetorical questions ('For why did the first generation not do thus?'), a common homiletic device to engage the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܙܡܰܪܘ ܥܰܡܳܐ ܘܰܪܩܶܕܘ ܒܝܰܘܡܰܝ̈ ܡܽܘܫܶܐ","severity":"info","text":"The reference to singing and dancing in the days of Moses echoes the episode of the golden calf (Exodus 32), where the Israelites engaged in idolatrous revelry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܒܨܽܘܪ̈ܳܬܳܐ ܕܠܳܐ ܡܶܬܒܰܥ̈ܝܳܢ","severity":"caution","text":"The phrase 'in forms that are not sought' (b-ṣurātā d-lā metbaʿyān) is ambiguous; it may refer to improper sexual acts or to unnatural practices, but the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' in 'as the prophet said' is not specified; the allusion to the first generation's fate is unclear whether it refers to a specific biblical narrative or a broader tradition.","The phrase 'forms that are not sought' (b-ṣurātā d-lā metbaʿyān) is ambiguous, possibly referring to unnatural sexual acts or other forbidden practices."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܘܗܳܐ ܠܰܡ ܐܺܝܬ ܠܗܽܘܢ ܡܽܘܫܶܐ ܘܰܢܒܺܝ̈ܶܐ: ܢܶܫܡܥܽܘܢ ܡܶܢܗܽܘܢ ܘܢܶܥܒܕܽܘܢ. ܘܶܐܠܳܐ ܓܺܗܰܢܳܐ ܡܶܬܢܰܩܡܳܐ ܡܶܢܗܽܘܢ: ܐܰܝܟ ܕܡܶܢܳܟ: ܐܶܡܰܪ ܠܶܗ ܟܺܐܢܳܐ ܠܗܰܘ ܥܰܬܺܝܪܳܐ ܥܰܘܳܠܳܐ ܕܠܳܐ ܢܛܰܪ ܢܳܡܽܘܣܳܐ ܘܰܢܒܺܝ̈ܶܐ ܒܚܰܝܰܘ̈ܗ̱ܝ. ܘܟܰܕ ܐܶܙܰܠ ܘܶܐܙܕܪܶܒ: ܝܺܕܰܥ ܕܡܶܫܟܰܚ ܗ̱ܘܳܐ ܕܢܶܛܰܪ ܗܳܠܶܝܢ ܦܽܘܩ̈ܕܳܢܶܐ ܐܶܠܽܘ ܨܒܳܐ: ܘܡܶܠܬܶܗ ܡܰܘܕܥܳܐ:\nܕܰܢܫܰܕܰܪ ܠܰܡ ܐܶܡܰܪ ܠܰܐܚܰܝ̈: ܕܶܐܢ ܨܳܒܶܝܢ ܡܶܫܟܚܺܝܢ ܕܠܳܐ ܢܺܐܬܽܘܢ ܠܬܰܫܢܺܝܩܳܐ ܗܳܢܳܐ. ܡܶܟܣܳܐ ܠܰܡ ܒܣܺܝܬ ܐܶܢܳܐ ܘܶܐܠܳܐ ܡܶܫܟܰܚ ܗ̱ܘܺܝܬ ܕܶܐܛܰܪ. ܐܶܠܴܐ ܢܺܐܙܰܠ ܠܰܡ ܐ̱ܢܳܫ ܢܺܐܡܰܪ ܠܗܽܘܢ ܡܶܢ ܡܺܝ̈ܬܶܐ ܕܗܳܟܰܢܳܐ ܐܰܠܺܝܨ ܐ̱ܢܳܐ: ܘܠܳܐ ܒܳܣܶܝܢ ܐܰܝܟ ܕܰܒܣܺܝܬ ܐܶܢܳܐ: ܘܡܶܬܦܰܨܶܝܢ ܡܶܢ ܓܺܗܰܢܳܐ. ܐܺܝܬ ܠܗܽܘܢ ܠܰܡ ܗܳܢܳܐ ܢܳܡܽܘܣܳܐ ܕܳܐܦܠܳܐ ܡܶܫܡܰܥ ܨܳܒܶܝܢܰܢ ܠܡܶܫܡܥܶܗ ܝܰܘܡܳܢܳܐ ܘܢܺܐܠܦܶܗ. ܕܰܠܡܳܐ ܗܳܢܳܐ ܐܰܠܳܗܳܐ ܕܗܳܫܳܐ ܠܳܐ ܗ̱ܘܳܐ ܗܰܘ ܕܡܶܢܩܕܺܝܡ: ܐܰܘ ܠܳܐ ܣܳܢܶܐ ܗܳܠܶܝܢ ܥܒ̈ܳܕܶܐ ܒܺܝ̈ܫܶܐ؟ ܐܰܘ ܡܶܛܽܠ ܕܡܰܓܰܪ ܪܽܘܚܶܗ ܘܠܳܐ ܩܳܛܶܠ ܠܰܢ ܐܰܝܟ ܕܰܠܗܳܠܶܝܢ: ܠܳܐ ܝܳܕܥܺܝܢ ܐܢ̱ܬܽܘܢ ܕܰܒܓܺܗܰܢܳܐ ܡܰܥܗܶܕ ܠܰܢ ܟܽܠܗܶܝܢ: ܐܰܝܟ ܕܰܠܥܰܬܺܝܪܳܐ ܥܰܘܳܠܳܐ؟ ܘܟܽܠܳܗ ܕܡܰܗܡܶܐ: ܡܶܛܽܠ ܕܰܩܪܶܒ ܠܶܗ ܙܰܒܢܳܐ ܕܰܬܒܰܥܬܳܐ ܕܕܺܝܢܰܢ܀ ܥܰܠ ܡܳܢܳܐ ܠܳܐ ܨܳܝܡܺܝܢܰܢ ܬܪܶܝܢ ܒܫܰܒܬܳܐ ܐܰܝܟ ܕܰܟܬܺܝܒ ܠܟܺܐܢ̈ܶܐ؟ ܓܡܺܝܪ̈ܶܐ ܓܶܝܪ ܟܽܠܝܽܘܡ ܨܳܝܡܺܝܢ. ܘܰܠܡܳܢܳܐ ܠܳܐ ܡܨܰܠܶܝܢ ܚ̱ܢܰܢ ܬܠܳܬ ܙܰܒܢ̈ܺܝܢ ܒܝܰܘܡܳܐ: ܘܰܒܨܰܦܪܳܐ ܘܰܒܪܰܡܫܳܐ: ܐܰܝܟ ܕܰܟܬܺܝܒ ܠܟܺܐܢ̈ܶܐ؟ ܓܡܺܝܪ̈ܶܐ ܓܶܝܪ ܟܽܠܶܗ ܝܰܘܡܳܐ ܡܫܰܒܚܺܝܢ ܠܶܗ.","english":"Behold, you have Moses and the prophets: hear them and do. Otherwise, Gehenna is prepared for you, as it is said: like the one who said to that wicked rich man who did not keep the law and the prophets during his life. And when he went and was scattered, he knew that he could have kept these commandments if he had wished, and his word makes known: that he sent and said to his brothers: \"If you wish, you can avoid this affliction.\" He concealed from you, for I would have kept silent, but I would have been able to keep. But he went and said to you from the dead: \"Thus is the father distressed, and he does not rejoice as I rejoiced, and he is delivered from Gehenna.\" You have now this law, that you do not even wish to hear, to hear it daily and learn it. Lest now this God of now is not the one from the beginning, or do these evil deeds not avail? Or because he prolongs his spirit and does not kill you as he did those: do you not know that in Gehenna he prepares all of you, as for that wicked rich man? And all that he promises, because the time of the judgment of your account has approached. Why do you not fast two days a week as is written for the priests? For the perfect fast every day. And why do you not pray three times a day, in the morning and in the evening, as is written for the priests? For the perfect praise him all day long.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܺܗܰܢܳܐ","severity":"info","text":"Gehenna, the Syriac term for hell, derived from the Hebrew Gehinnom. In this homily it functions as the place of eschatological punishment for the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ ܘܰܥܒܺܝ̈ܶܐ","severity":"info","text":"The phrase 'Moses and the prophets' is a standard Syriac formula for the Old Testament law and prophetic writings, echoing the twofold division of the Hebrew Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܰܬܺܝܪܳܐ ܥܰܘܳܠܳܐ","severity":"info","text":"The 'wicked rich man' is a figure from a known Syriac exemplum, possibly drawn from the story of the rich man and Lazarus (Luke 16:19-31), adapted here to illustrate the consequences of ignoring the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܠܡܳܥܳܐ ܠܳܐ ܨܳܝܡܺܝܢܰܥ","severity":"info","text":"The passage shifts from narrative exemplum to direct rhetorical questions about fasting and prayer, a common homiletic device to engage the audience and apply the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܡܺܝܪ̈ܶܐ","severity":"caution","text":"The term 'perfect' (ܓܡܺܝܪ̈ܶܐ) is ambiguous: it may refer to ascetic monks or to the ideal Christian. The homily contrasts their practice with that of the audience, but the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܬܺܝܒ ܠܟܺܐܥ̈ܶܐ","severity":"info","text":"The phrase 'as is written for the priests' suggests a lost Syriac canonical or paraenetic source prescribing fasting and prayer for clergy, possibly from the Didascalia or Testamentum Domini.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wicked rich man' is not explicitly biblical; it may be a local exemplum. The phrase 'as is written for the priests' lacks a clear scriptural referent. The term 'perfect' could denote monks or a spiritual elite."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܘܰܠܡܳܢܳܐ ܠܳܐ ܢܳܛܪܺܝܢܰܢ ܢܳܡܽܘܣܶܗ ܕܰܐܠܳܗܳܐ: ܘܥܳܒܕܺܝܢܰܢ ܙܶܕ̈ܩܳܬܳܐ: ܘܰܡܨܰܠܶܝܢ ܚ̱ܢܰܢ ܒܗܽܘܢ ܐܰܝܟ ܕܰܟܬܺܝܒ ܠܟܺܐܢ̈ܶܐ؟ ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܟܽܠܗܽܘܢ ܝܰܘ̈ܡܳܬܗܽܘܢ ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ ܥܳܒܕܺܝܢ ܠܗܽܘܢ ܘܰܐܡܺܝܢܳܐܺܝܬ ܡܨܰܠܶܝܢ ܩܕܳܡ ܡܳܪܰܢ. ܐܶܠܴܐ ܡܳܐ ܕܰܗܘܳܐ ܝܰܘܡܳܐ ܕܚܰܕܒܫܰܒܳܐ ܡܶܛܽܠ ܕܠܳܐ ܢܺܐܠܰܦ ܒܶܗ ܙܰܕܺܝܩܽܘܬܳܐ ܡܚܺܝܪܳܐ ܠܰܢ ܚܛܺܝܬܳܐ ܕܢܺܐܡܰܪ: ܐܶܣܬܪܰܚ ܠܶܗ ܥܒܳܕܰܢ. ܘܡܳܐ ܕܰܗܘܳܐ ܥܶܕܳܢܳܐ ܕܰܨܠܽܘܬܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܢܶܣܓܽܘܕ ܠܒܳܪܽܘܝܰܢ: ܐܳܡܪܺܝܢܰܢ ܕܶܐܒܰܕܘ ܠܗܽܘܢ ܡܰܪ̈ܗܳܛܰܝܢ. ܘܰܐܝܠܶܝܢ ܕܨܳܒܶܝܢ ܕܢܶܬܥܰܠܽܘܢ ܡܶܢ ܥܳܠܡܳܐ ܘܢܶܬܓܰܡܪܽܘܢ: ܥܰܠ ܡܳܢܳܐ ܠܳܐ ܥܳܒܕܺܝܢ ܠܗܽܘܢ ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ ܕܫܰܒ̈ܶܐ: ܘܨܳܝܡܺܝܢ ܘܰܡܨܰܠܶܝܢ ܘܝܳܠܦܺܝܢ ܫܪܳܪܳܐ ܘܡܶܬܡܰܟܟܺܝܢ: ܘܒܳܬܰܪ ܩܰܠܺܝܠ ܥܳܒܕܺܝܢ ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ ܕܝܰܪ̈ܚܶܐ. ܘܟܶܢ ܕܥܶܕ̈ܳܢܶܐ ܘܟܶܢ ܕܰܫܢܰܝ̈ܳܐ ܥܕܰܡܳܐ ܕܡܶܬܚܰܝܠܺܝܢ ܘܡܶܬܥܰܠܶܝܢ ܟܽܠ ܟܽܠܶܗ ܡܶܢ ܐܰܪܥܳܐ ܘܗܳܘܶܝܢ ܒܰܫܡܰܝܳܐ: ܘܬܰܡܳܢ ܡܨܰܠܶܝܢ ܘܰܡܫܰܡܫܺܝܢ ܩܕܳܡ ܡܳܪܰܢ: ܘܠܳܐ ܠܬܰܚܬ ܒܰܐܪܥܳܐ܀ ܗܳܟܰܢܳܐ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܢܶܥܒܕܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܟܽܠܢܳܫ ܒܕܰܪܓܳܐ ܕܩܳܐܶܡ ܒܶܗ. ܘܢܰܛܶܐܒܽܘܢ ܚܰܕ ܠܚܰܕ ܘܢܶܪܚܡܽܘܢ ܠܒܳܪܽܘܝܗܽܘܢ. ܡܰܢ ܕܡܶܫܟܰܚ ܒܣܰܝܒܳܪܬܳܐ ܘܒܰܠܒܽܘܫܳܐ ܢܰܛܶܐܒ ܠܡܰܢ ܕܰܣܢܺܝܩ: ܘܰܐܝܢܳܐ ܕܨܳܒܶܐ ܕܢܶܫܒܽܘܩ ܟܽܠ ܕܰܩܢܶܐ ܘܢܺܐܬܶܐ ܠܰܓܡܺܝܪܽܘܬܳܐ: ܐܰܚܽܘܗ̱ܝ ܗ̱ܽܘ ܕܡܳܪܰܢ: ܘܒܶܗ ܨܳܒܶܐ ܛܳܒ ܡܶܢ ܐܰܠܦ̈ܶܐ ܘܪ̈ܶܒܘܳܬܳܐ. ܘܰܐܝܢܳܐ ܕܠܳܐ ܐܳܬܶܐ ܠܗܳܕܶܐ ܡܢܳܬܳܐ: ܢܩܰܘܶܐ ܒܟܺܐܢܽܘܬܳܐ ܗܳܕܶܐ ܕܰܡܦܰܩܶܕ ܡܳܪܰܢ ܘܠܳܐ ܢܰܒܶܐܫ ܘܢܶܦܶܠ ܠܶܗ ܐܳܦ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܘܢܶܬܚܰܝܰܒ.","english":"And why do they not keep the law of God and do righteous deeds, and pray to him as it is written for the upright? The perfect ones, however, all their days, they perform stations and pray earnestly before the Lord. But when the day of the week came, because righteousness was not learned in it, the sin that is spoken of was sold to them: \"He neglected his work.\" And when the time of prayer came, because they did not worship the Creator, they said, \"Our journeys have destroyed us.\" And those who wish to depart from the world and be perfected, why do they not perform the stations of the weeks, and fast, and pray, and learn the truth, and humble themselves, and after a little while perform the stations of the months? And then the times and the hours, until they are strengthened and raised up, entirely from the earth, and become in heaven, and there pray and minister before the Lord, and not below on the earth. Thus God desires that they act in life, each one according to the rank in which he stands. And that they adorn one another and love their Creator. What is possible in patience and in clothing, adorn for the one who is in need; and whoever wishes to leave all that is and come to perfection, his brother is that of the Lord, and in him he desires good more than thousands and myriads. And whoever does not come to this gift, let him remain in this uprightness which the Lord commands, and not do evil, and let him not fall even from uprightness and be condemned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ","severity":"info","text":"The term ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ (from Greek στατίον) refers to liturgical stations or fixed prayer times, a key practice in Syriac monasticism.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܰܕܒܫܰܒܳܐ","severity":"info","text":"The phrase 'day of the week' (ܚܰܕܒܫܰܒܳܐ) likely refers to Sunday, the first day of the week, when communal worship was expected; neglect of it is treated as a sin.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the 'perfect ones' (ܓܡܺܝܪ̈ܶܐ) who perform daily stations with those who fail to keep the law, then moves to an exhortation for gradual spiritual ascent from earthly to heavenly worship.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ ܕܫܰܒ̈ܶܐ","severity":"info","text":"The 'stations of the weeks' and 'stations of the months' parallel the graded ascetic regimen found in Syriac monastic rules, such as the 'degrees' (ܕܰܪ̈ܓܶܐ) of the Book of Steps.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܠܡܳܢܳܐ","severity":"caution","text":"The opening ܘܰܠܡܳܢܳܐ ('and why') may be a rhetorical question continuing from the previous passage; the Syriac text shows some orthographic variation (e.g., ܢ for ܒ) that may reflect scribal practice.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the sin that is spoken of was sold to them' (ܚܛܺܝܬܳܐ ܕܢܺܐܡܰܪ: ܐܶܣܬܪܰܚ ܠܶܗ ܥܒܳܕܰܢ) is obscure; it may allude to a known saying or parable not identified in the text.","The identity of 'the upright' (ܟܺܐܢ̈ܶܐ) is ambiguous—could refer to lay faithful or a specific ascetic group; the translation takes it as a general category."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܐܰܠܳܗܳܐ ܓܶܝܪ ܨܳܒܶܐ ܕܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܢܺܐܚܽܘܢ: ܡܶܛܽܠ ܗܳܢܳܐ ܝܰܗ̱ܒ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܘܕܰܩܕ̈ܩܶܐ: ܕܟܽܠܢܳܫ ܐܰܝܟ ܚܰܝܠܶܗ ܢܶܪܗܰܛ. ܒܪܰܘܪ̈ܒܶܐ ܕܶܝܢ ܗܳܘܶܐ ܐ̱ܢܳܫ ܓܡܺܝܪܳܐ ܘܰܒܕܰܩܕ̈ܩܶܐ ܗܳܘܶܐ ܟܺܐܢܳܐ. ܚܰܝ ܐ̱ܢܳܐ ܐܳܡܰܪ ܡܳܪܝܳܐ ܕܠܳܐ ܨܳܒܶܐ ܐ̱ܢܳܐ ܒܡܰܘܬܗܽܘܢ ܕܚܰܛܳܝ̈ܶܐ. ܐܶܠܽܘ ܓܶܝܪ ܒܡܰܘܬܗܽܘܢ ܨܳܒܶܐ ܗ̱ܘܳܐ: ܠܰܘ ܢܳܡܽܘܣܳܐ ܪܰܒܳܐ ܘܰܙܥܽܘܪܳܐ ܣܳܐܶܡ ܗ̱ܘܳܐ. ܕܶܐܠܳܐ ܠܰܡ ܡܶܫܟܚܺܝܢ ܐܳܬܶܝܢ ܠܢܳܡܽܘܣܳܐ ܪܰܒܳܐ ܘܡܶܬܓܰܡܪܺܝܢ: ܐܳܦܶܢ ܒܰܙܥܽܘܪܳܐ ܢܺܐܚܽܘܢ ܘܠܳܐ ܢܺܐܒܕܽܘܢ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܫܰܒܥܳܐ ܕܥܰܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܟܺܐܢ̈ܶܐ ܘܰܕܙܰܕܺܝܩ̈ܶܐ.","english":"For God desires that all people live, for this reason he gave great and small commandments, so that each person might run according to his strength. In the great ones, then, there is a perfect life, and in the small ones there is a righteous life. The Lord says, “A righteous person does not desire the death of sinners.” For if he desired their death, he would not have established a great and small law. Otherwise, they would not be able to come to the great law and be perfected, nor would they live according to the small one and not perish. The end of Memra 7: On the Commandments of the Upright and the Righteous.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily concludes by affirming that God's commandments, both great and small, are given so that each person may strive according to their ability, leading to either a perfect or righteous life.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) is rendered 'upright' in the title, but also appears as 'righteous' in the English draft; it carries the sense of those who are morally straight or just.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܳܪܝܳܐ ܐܳܡܰܪ","severity":"info","text":"The phrase 'The Lord says, “A righteous person does not desire the death of sinners”' echoes a sentiment found in Wisdom literature, though no direct verse is cited; it may allude to Proverbs or Sirach.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the conclusion of Memra 7, as indicated by the closing formula 'The end of Memra 7: On the Commandments of the Upright and the Righteous.'","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between 'great' and 'small' commandments reflects a common Syriac homiletic trope, possibly drawing on Jewish or early Christian legal traditions that categorize precepts by scope or difficulty.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The work is anonymous and transmitted in a Syriac manuscript tradition; its emphasis on commandments and righteous living suggests a monastic or catechetical audience.","cites":[{"key":"ed:dsc-194","label":"source edition: Memra 7: On the Commandments of the Upright","url":"https://syriaccorpus.org/194"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܡܰܘܬܗܽܘܢ ܕܚܰܛܳܝ̈ܶܐ could be read as 'the death of sinners' or 'the death of the sinful'; the English draft takes the former.","The term ܟܺܐܢ̈ܶܐ in the title is translated as 'upright' but also appears as 'righteous' in the body; the distinction is not sharp in the Syriac."],"confidence":"high","notes":[]}]}