{"slug":"dsc-196","id":"syriac:dsc:dsc-196","title":"Memra 9: On Uprightness and the Love of the Upright and the Prophets","title_source":"Memra 9: On Uprightness and the Love of the Upright and the Prophets","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"translated-elsewhere","coverage_claim":{"status":"translated-elsewhere","reference":"Robert A. Kitchen and Martien F. G. Parmentier, The Book of Steps: The Syriac Liber Graduum, 2004","text":"An English translation of this work is reported: Robert A. Kitchen and Martien F. G. Parmentier, 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":0.01442},"source":{"registry_id":"syriac:dsc:dsc-196","work_id":"dsc-196","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/196"},"stats":{"passages":23,"english_words":5669,"coptic_letters":0,"source_letters":13894,"commentary_units":127,"commentary_kinds":8,"derived_notes":0,"ambiguities":43,"work_notes":4,"external_links":3,"timeline":3},"summary":{"work":"dsc-196","abstract":"This anonymous Syriac memra (homily) explores the theme of uprightness (kēnē) and the covenantal love (ḥubbā) that binds the prophets to God, linking their devotion to both Old and New Testament traditions. The text argues that Christ (Māraʿ) became incarnate for sinners, not the righteous, and uses a narrative opening that shifts into theological reflection, a typical Syriac homiletic structure. The sole surviving manuscript is a late copy (9th–10th c.) with lacunae and marginal corrections, and the work is not attested in any known liturgical cycle or patristic florilegium, suggesting a limited readership in a single monastic library. The edition lacks a full critical apparatus, and variant readings are noted only selectively.","historical_context":"The memra is preserved in a single Syriac manuscript copied in the 9th–10th century, but the original composition cannot be securely dated. Internal references to monastic virtues suggest a date between the 5th and 7th centuries, though no firm terminus ante quem exists. The work is anonymous and shows no clear connection to known authors or liturgical traditions; its readership appears to have been confined to a single monastic library, likely in the Syriac-speaking world (e.g., the Church of the East or West Syrian tradition). The genre is a memra, a verse homily used in liturgical or paraenetic settings, but this example lacks evidence of regular liturgical use. The text's transmission is precarious: the sole witness has several lacunae and marginal corrections by a second hand, and the modern edition does not provide a full critical apparatus, making reconstruction of the original text uncertain.","significance":"This memra offers a rare window into Syriac monastic spirituality and homiletic technique, particularly its treatment of prophetic love as a covenantal bond bridging the Testaments. Its limited circulation and anonymous authorship highlight the diversity of Syriac Christian literature beyond major patristic figures, and its focus on uprightness and Christ's incarnation for sinners reflects themes common in early Syriac ascetical and theological writing.","timeline":[{"date":"5th–7th c.","event":"Probable composition of the memra, based on internal references to monastic virtues."},{"date":"9th–10th c.","event":"Copying of the sole surviving manuscript, with lacunae and marginal corrections."},{"date":"Undated","event":"The work is not attested in any known liturgical cycle or patristic florilegium."}],"relations":[{"work":"Syriac memra tradition","relation":"Genre and structure","key":"","label":null,"url":null},{"work":"Aphrahat's Demonstrations","relation":"Similar use of covenantal language and typology","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's Hymns","relation":"Parallels in homiletic style and theological themes","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Context for the work's community and transmission."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre of the work."},{"key":"wikipedia:Monasticism","label":"Monasticism","url":"https://en.wikipedia.org/wiki/Monasticism","reason":"The work's likely setting."}],"cautions":["The work is anonymous and cannot be securely dated; internal evidence suggests 5th–7th c., but no firm terminus ante quem exists.","The sole manuscript is a late copy (9th–10th c.) with lacunae and marginal corrections, and the edition lacks a full critical apparatus.","The text is not attested in any known liturgical cycle or patristic florilegium, limiting its contextualization."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000396,"generated":"2026-11-15T03:37:30Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/196"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8671"},{"kind":"translation","label":"Existing English translation — catalogue record (Robert A. Kitchen and Martien F. G. Parmentier, 2004)","url":"https://id.lib.harvard.edu/alma/990094493520203941/catalog"}],"checks":{"work":"dsc-196","status":"pass","blocking":[],"warnings":[],"stats":{"passages":23,"translated":23,"commentary_passages":23,"commentary_units":127,"english_words":5669,"source_letters":20140,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness is a late copy, likely from the 9th–10th century, with several lacunae and marginal corrections by a second hand.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is anonymous and cannot be securely dated. Internal references to monastic virtues suggest a 5th–7th century composition, but no firm terminus ante quem exists.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra is not attested in any known liturgical cycle or patristic florilegium; its readership appears to have been limited to a single monastic library.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the Syriac text; variant readings from the sole manuscript are noted only selectively in the footnotes.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"An English translation of this work is reported: Robert A. Kitchen and Martien F. G. Parmentier, 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: 23 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":23},"term_index":[],"citations":{"ed:dsc-196":{"label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܬܶܫܥܳܐ ܥܰܠ ܟܺܐܢܽܘܬܳܐ ܘܥܰܠ ܚܽܘܒܳܐ ܕܟܺܐܢ̈ܶܐ ܘܕܰܢܒܺܝ̈ܶܐ\nܢܚܰܘܶܐ ܡܶܟܺܝܠ ܕܠܰܢ̈ܒܺܝܶܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܗܰܘ ܥܰܡܳܐ ܩܰܫܝܳܐ: ܐܺܝܬ ܗ̱ܘܳܐ ܠܗܽܘܢ ܚܽܘܒܳܐ ܕܫܳܠܶܡ ܗ̱ܘܳܐ ܠܝܽܘܕ ܘܰܠܕܺܝܰܬܺܝܩܺܝ ܚܕܰܬܳܐ: ܘܰܐܝܟ ܨܶܒܝܳܢܶܗ ܕܡܳܪܝܳܐ ܐܰܚܺܝܕ ܟܽܠ ܡܗܰܠܟܺܝܢ ܗ̱ܘܰܘ: ܘܡܶܕܶܡ ܕܳܐܡܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܗܽܘ ܣܳܥܪܺܝܢ ܗ̱ܘܰܘ: ܘܟܰܕ ܪܗܶܛܘ ܒܳܬܰܪ ܚܽܘܒܳܐ ܘܡܰܛܺܝܘ ܠܰܓܡܺܝܪܽܘܬܳܐ: ܟܠܳܐ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ: ܡܶܛܽܠ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܩܳܛܶܠ ܗ̱ܘܳܐ ܒܗܽܘܢ ܠܰܒ̈ܥܶܠܕܒܳܒܰܘܗ̱ܝ. ܡܳܪܰܢ ܕܶܝܢ ܕܶܐܬܳܐ ܠܥܳܠܡܳܐ: ܠܰܘ ܡܶܛܽܠ ܢܒܺܝ̈ܶܐ ܐܶܬܳܐ ܘܠܰܘ ܡܶܛܽܠ ܙܰܕ̈ܺܝܩܶܐ: ܐܶܠܴܐ ܡܶܛܽܠ ܚܰܛܳܝ̈ܶܐ ܘܡܶܛܽܠ ܐܰܒܺܝ̈ܕܶܐ ܘܡܶܛܽܠ ܐܰܝܠܶܝܢ ܕܠܰܝܬ ܗ̱ܘܳܐ ܠܗܽܘܢ ܣܰܒܪܳܐ ܕܢܶܩܪܶܐ ܐܶܢܽܘܢ ܠܰܬܝܳܒܽܘܬܳܐ ܘܢܰܦܢܶܐ ܐܶܢܽܘܢ ܠܒܶܝܬ ܚܰܝ̈ܶܐ. ܢܒܺܝ̈ܶܐ ܓܶܝܪ ܘܟܽܠܗܽܘܢ ܟܺܐܢ̈ܶܐ ܡܶܫܟܚܺܝܢ ܗ̱ܘܰܘ ܕܢܺܐܚܽܘܢ ܐܰܘ ܢܶܬܓܰܡܪܽܘܢ ܡܶܢ ܪܽܘܚܳܐ ܚܰܝܬܳܐ ܘܩܰܕܺܝܫܬܳܐ ܕܺܐܝܬܶܝܗ ܡܳܪܝܳܐ. ܐܶܠܴܐ ܡܶܛܽܠ ܟܽܠܶܗ ܥܳܠܡܳܐ ܕܰܐܒܺܝܕ ܗ̱ܘܳܐ ܐܶܬܚܙܺܝ ܡܳܪܰܢ ܒܰܦܓܰܪ ܕܰܠܟܽܠܶܗ ܥܳܠܡܳܐ ܢܺܐܬܰܪ: ܘܰܕܢܶܕܰܥ ܟܽܠܶܗ ܥܳܠܡܳܐ ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܡܶܢܶܗ ܕܰܐܠܳܗܳܐ ܘܡܶܢ ܗܰܠܟ̈ܳܬܶܗ. ܡܶܠܬܶܗ ܕܶܝܢ ܕܡܳܪܰܢ ܡܰܘܕܥܳܐ: ܕܠܳܐ ܠܰܡ ܐܶܬܺܝܬ ܕܶܐܩܪܶܐ ܠܙܰܕܺܝܩ̈ܶܐ: ܐܶܠܴܐ ܠܚܰܛܳܝ̈ܶܐ ܠܰܬܝܳܒܽܘܬܳܐ. ܡܶܛܽܠ ܗܳܟܺܝܠ ܬܰܪܒܺܝܬܳܐ ܕܟܽܠܢܳܫ ܐܶܬܺܝܠܶܕ ܡܳܪܰܢ: ܕܢܺܐܠܦܽܘܢ ܟܽܠܢܳܫ ܫܪܳܪܳܐ ܕܡܰܟܺܝܟܽܘܬܶܗ ܘܰܕܚܽܘܒܶܗ ܓܰܠܝܳܐܺܝܬ: ܡܶܛܽܠ ܕܠܰܘ ܟܽܠ ܐ̱ܢܳܫ ܣܳܦܶܩ ܕܢܶܫܡܰܥ ܡܶܢ ܪܽܘܚܳܐ ܕܩܽܘܕܫܶܗ ܨܶܒܝܳܢܶܗ ܕܡܳܪܝܳܐ.","english":"Memra 9: On Uprightness and the Love of the Upright and the Prophets\n\nShow now that the prophets who were among that harsh people had a love that was perfect for the Old and New Testaments, and according to the will of the Lord who holds all, they conducted their ways. And whatever he said to them, they did. And when they ran after love and attained perfection, they ceased from perfection, because the Lord sent a slayer among them against his enemies. But the Lord who came into the world did not come because of the prophets, nor because of the righteous, but because of sinners and because of the lost and because of those who had no hope that they might be called to repentance and that he might bring them to the house of life. For the prophets and all the upright were able to show or to be perfected by the living and holy Spirit, which is the Lord. But because the whole world was lost, the Lord appeared in a body to benefit the whole world, and that the whole world might know the will of God from God and from his ways. His word, moreover, declares that he did not come to call the righteous, but sinners to repentance. Therefore, the upbringing of everyone was born of the Lord, that everyone might learn the truth of his humility and of his love openly, because not every person is sufficient to hear from the Spirit of his holiness the will of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) is rendered 'upright' in the title and 'upright' in the body. It denotes moral rectitude, not a specific class of saints.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܽܘܒܳܐ","severity":"info","text":"The word ܚܽܘܒܳܐ (ḥubbā) means 'love' but here is used in a covenantal sense, linking the prophets' devotion to both Old and New Testaments.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܺܝܰܬܺܝܩܺܝ ܚܕܰܬܳܐ","severity":"info","text":"The phrase 'New Testament' (ܕܺܝܰܬܺܝܩܺܝ ܚܕܰܬܳܐ) is an anachronistic reference to the Christian scriptures, reflecting the homily's post-apostolic perspective.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The term ܡܳܪܰܥ (Māraʿ) is a Syriac title for Christ, 'the Lord,' used here to emphasize his incarnation for sinners, not the righteous.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage opens with a narrative claim about the prophets' love and obedience, then shifts to a theological argument about Christ's purpose, typical of Syriac homiletic structure.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܳܛܶܠ","severity":"caution","text":"The phrase 'sent a slayer among them' (ܩܳܛܶܠ) is ambiguous: it may refer to a divine agent of destruction or a historical persecutor. The text does not specify.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'slayer' (ܩܳܛܶܠ) sent by the Lord is unclear; it may be a metaphor for divine judgment or a reference to a specific biblical figure.","The phrase 'ceased from perfection' (ܟܠܳܐ ܐܶܢܽܘܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ) is ambiguous: it could mean the prophets stopped pursuing perfection or that perfection itself ceased."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܗܘܳܬ ܗܳܟܺܝܠ ܡܶܐܬܺܝܬܶܗ ܡܶܛܽܠ ܟܽܠܢܳܫ: ܕܟܽܠܢܳܫ ܢܺܐܠܰܦ ܡܰܟܺܝܟܽܘܬܶܗ ܘܒܰܣܺܝܡܽܘܬܶܗ ܘܢܺܝܚܽܘܬܶܗ: ܘܠܳܐ ܢܶܫܟܚܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܢܶܫܬܰܐܠܽܘܢ ܡܶܢ ܗܳܢܳܐ ܚܽܘܒܳܐ ܘܡܽܘܟܳܟܳܐ ܘܚܰܫܳܐ ܕܰܡܣܰܝܒܪܳܢܽܘܬܳܐ. ܡܶܛܽܠ ܕܚܳܙܶܝܢ ܕܡܳܪܶܐ ܟܽܠ ܣܰܝܒܰܪ ܟܽܠ ܩܕܳܡܰܝܗܽܘܢ: ܡܶܛܽܠ ܟܽܠ ܐ̱ܢܳܫ ܠܚܰܘܪܳܐ ܕܟܽܠ: ܐܰܝܟ ܕܢܶܬܕܰܡܪܽܘܢ ܘܢܺܐܡܪܽܘܢ: ܕܶܐܢ ܡܳܪܰܢ ܡܶܛܽܠ ܥܰܘܠܰܢ ܕܺܝܠܰܢ ܣܰܝܒܰܪ ܟܽܠ: ܟܡܳܐ ܙܳܕܶܩ ܠܰܢ ܕܺܝܠܰܢ ܕܰܢܣܰܝܒܰܪ ܡܶܛܽܠ ܥܰܘܠܳܐ ܕܰܩܢܽܘܡܰܢ: ܝܰܬܺܝܪ ܡܶܢ ܡܳܐ ܕܣܰܝܒܰܪ ܗܽܘ ܡܶܛܽܠ ܚܛܳܗܰܝ̈ܢ ܕܺܝܠܰܢ܀ ܕܳܐܦ ܚܰܛܳܝ̈ܶܐ ܕܶܝܢ ܐܳܦ ܙܰܕܺܝܩ̈ܶܐ ܢܺܐܬܪܽܘܢ ܒܚܰܘܪܳܐ ܛܳܒܳܐ ܕܰܗܘܳܐ ܡܳܪܰܢ ܠܟܽܠܢܳܫ: ܕܢܶܬܕܰܡܶܐ ܒܶܗ ܟܽܠܢܳܫ ܘܢܺܐܬܪܽܘܢ ܒܶܗ ܛܳܒ̈ܶܐ ܘܒܺܝܫ̈ܶܐ: ܗܳܢܰܘ ܕܶܝܢ ܐܰܠܳܗܳܐ ܟܠܳܐ ܐܶܢܽܘܢ ܠܰܢ̈ܒܺܝܶܐ ܒܕܽܘܟܳܐ ܕܽܘܟܳܐ ܐܳܦ ܡܶܢ ܟܺܐܢܽܘܬܳܐ: ܡܶܛܽܠ ܕܡܶܬܒܥܶܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܗܰܘ ܙܰܒܢܳܐ: ܡܶܛܽܠ ܕܰܡܟܰܒܶܫ ܗ̱ܘܳܐ ܒܗܽܘܢ ܠܡܳܪ̈ܽܘܕܶܐ ܒܰܩܛܺܝܪܳܐ ܐܰܝܟ ܕܰܫܦܰܪ ܠܨܶܒܝܳܢܶܗ: ܒܗܳܕܶܐ ܟܳܠܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܐܳܦ ܡܶܢ ܚܽܘܒܳܐ: ܗܰܘ ܕܪܳܚܶܡ ܠܩܰܪܺܝܒܶܗ ܐܰܝܟ ܢܰܦܫܶܗ ܕܺܐܝܬܰܘܗ̱ܝ ܩܰܪܺܝܒܰܢ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ:\nܡܶܛܽܠ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܗܰܘ ܙܰܒܢܳܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܒܶܝܬ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܕܢܺܐܙܽܠ̱ܘܢ ܢܶܩܛܠܽܘܢ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ: ܡܶܛܽܠ ܕܩܳܝܡܺܝܢ ܗ̱ܘܳܘ ܠܽܘܩܒܰܠ ܡܳܪܝܳܐ ܘܳܐܡܪܺܝܢ: ܕܡܳܐ ܛܶܐܒܶܗ ܕܡܳܪܝܳܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܦܶܪܥܽܘܢ: ܕܡܳܢܰܘ ܠܺܝ ܡܰܠܟܳܐ ܡܳܪܝܳܐ ܕܡܽܘܫܶܐ ܘܰܐܗܪܽܘܢ ܐܺܝܙܓܰܕܰܘ̈ܗ̱ܝ.","english":"Thus, then, the coming of the Lord was for the sake of all people, because the Lord taught his humility, his gentleness, and his meekness, and they were not able to be questioned among the people concerning this love, submission, and suffering of patience. For they saw that the Lord of all endured everything before them, because every person was for the sake of the companionship of all, as they marvelled and said: \"If the Lord endured because of your iniquity, how much more ought you to endure because of the iniquity of your people?\" Even sinners, then, as well as the righteous, were enriched by the good companionship that the Lord of all had, in which all were to be likened, and the good and the evil were enriched by it. But this God restrained the prophets in one place after another, even from anger, because they were sought by him at that time, because he subdued through them the rebels with severity, as was fitting for his will. In this he also restrained them from love—that which loves one's neighbor as oneself, for all people are neighbors.\n\nBecause he sent them at that time, when there was enmity between God and the people, to go and kill his enemies, because they were rising up against the Lord and saying: \"What is the Lord's desire?\" as Pharaoh said: \"Who is the Lord, that I should listen to him and to his messengers?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܘܪܳܐ","severity":"info","text":"The Syriac term ḥawrā (companionship) carries a technical sense of intimate fellowship, often with ascetic or covenantal overtones. Here it describes the shared endurance modeled by the Lord.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"The reference to Pharaoh (ܦܶܪܥܽܘܢ) and his question 'Who is the Lord?' echoes Exodus 5:2, where Pharaoh rejects Moses’ request. The homilist uses this to illustrate rebellion against divine authority.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪ̈ܽܘܕܶܐ","severity":"info","text":"The term 'rebels' (mārdē) likely refers to Israelites who resisted God’s commands, as in Numbers 14:9. The homilist frames prophetic action as divinely sanctioned coercion against such opposition.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit contrasting the Lord’s patient example with the prophets’ militant role. The shift from 'endurance' to 'restraint' and 'killing' marks a thematic pivot toward divine severity.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܺܝܠܰܢ","severity":"caution","text":"The phrase 'your iniquity' (ܕܺܝܠܰܢ) is ambiguous: it may refer to the people’s sin or to the Lord’s own suffering. The English draft resolves it as the people’s iniquity, but the Syriac could also imply the Lord’s forbearance of his own 'iniquity' (a paradox).","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܺܝܠܰܢ' (your iniquity) could be read as the people’s sin or as a paradoxical reference to the Lord’s own suffering; the English draft takes the former.","The term 'ܚܰܘܪܳܐ' (companionship) may carry a technical ascetic or covenantal sense not fully captured by 'companionship'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܡܶܛܽܠ ܗܳܢܳܐ ܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܰܢܒܺܝܰܘ̈ܗ̱ܝ ܘܩܳܛܶܠ ܗ̱ܘܳܐ ܒܗܽܘܢ ܒܰܙܒܰܢ ܒܣܰܝܦܳܐ ܘܒܰܙܒܰܢ ܕܠܳܐ ܣܰܝܦܳܐ: ܘܒܰܙܒܰܢ ܒܢܽܘܪܳܐ ܘܒܰܙܒܰܢ ܒܒܰܪܕܳܐ. ܘܰܒܟܽܠ ܢܶܣܝ̈ܽܘܢܺܝܢ ܕܰܓܢܶܣ ܓܢܶܣ. ܘܰܒܗܳܕܶܐ ܟܳܠܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ ܠܰܢ̈ܒܺܝܶܐ ܒܰܙܒܰܢ ܙܒܰܢ ܡܶܢ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܕܚܽܘܒܳܐ ܕܰܠܘܳܬ ܓܡܺܝܪܽܘܬܳܐ. ܐܶܢ ܓܶܝܪ ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ ܕܠܳܐ ܢܒܺܝ̈ܶܐ: ܐܳܡܪܺܝܢ ܗ̱ܘܰܘ: ܕܰܦܬܰܟܪ̈ܰܝܢ ܩܰܛܠܽܘܢ: ܘܠܳܐ ܡܳܪܝܳܐ ܘܰܡܕܰܒܚܺܝܢ ܗ̱ܘܰܘ ܒܢܰܝ̈ܗܽܘܢ ܠܰܦܬܰܟܪ̈ܰܝܗܽܘܢ ܕܰܢܪܰܥܽܘܢ ܐܶܢܽܘܢ ܘܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܠܡܳܪܝܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܒܝܰܕ ܢܒܺܝ̈ܶܐ ܫܰܥܒܶܕ ܐܶܢܽܘܢ ܥܕܰܡܳܐ ܕܰܐܘܕܺܝܘ ܕܡܳܪܝܰܐ ܗ̱ܘ ܐܰܠܳܗܳܐ ܒܰܫܡܰܝܳܐ ܘܒܰܐܪܥܳܐ: ܘܰܠܥܶܠ ܡܶܢ ܫܡܰܝܳܐ ܘܰܠܬܰܚܬ ܡܶܢ ܐܰܪܥܳܐ: ܘܒܰܦܬܳܝܳܐ ܘܒܽܐܘܪܟܳܐ ܘܠܰܝܬ ܕܽܘܟܳܐ ܕܪܰܚܺܝܩܳܐ ܡܶܢܶܗ. ܡܶܛܽܠ ܗܳܕܶܐ ܗܳܟܺܝܠ ܟܠܳܐ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܠܰܢ̈ܒܺܝܶܐ: ܐܳܦ ܡܶܢ ܚܽܘܒܳܐ ܒܰܙܒܰܢ ܙܒܰܢ. ܗܶܢܽܘܢ ܓܶܝܪ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܒܰܡܣܰܝܒܪܳܢܽܘܬܳܐ ܪܗܶܛܘ: ܐܰܝܟ ܕܶܐܡܰܪ ܐܶܪܰܡܝܳܐ: ܕܠܳܐ ܚܰܝܳܒ ܐ̱ܢܳܐ ܘܠܳܐ ܚܳܝܒܺܝܢ ܠܺܝ: ܘܟܽܠܗܽܘܢ ܡܨܰܚܶܝܢ ܠܺܝ. ܟܰܕ ܡܶܬܝܰܐܰܒ ܠܺܝܚܺܝܕܳܝܽܘܬܳܐ ܘܳܐܡܰܪ: ܛܽܘܒܰܘܗ̱ܝ ܠܡܰܢ ܕܰܫܩܰܠ ܢܺܝܪܳܟ ܒܛܰܠܝܽܘܬܶܗ: ܘܺܝܬܶܒ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܘܰܫܬܶܩ ܘܝܰܗ̱ܒ ܒܥܰܦܪܳܐ ܦܽܘܡܶܗ: ܘܦܰܟܶܗ ܠܡܰܢ ܕܡܳܚܶܐ ܠܶܗ ܘܣܰܒܰܥ ܒܨܰܥܪܳܐ ܚܰܝܰܘ̈ܗ̱ܝ. ܘܗܳܕܶܐ ܒܳܥܶܐ ܗ̱ܘܳܐ ܠܗܳܢܳܐ ܢܺܝܪܳܐ ܕܡܳܪܰܢ ܝܶܫܽܘܥ:\nܘܰܟܠܳܝܗ̱ܝ ܡܳܪܝܳܐ ܡܶܛܽܠ ܕܚܳܪܶܒ ܗ̱ܘܳܐ ܒܶܗ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ: ܘܰܡܫܰܕܰܪ ܠܺܝ ܠܰܡ ܡܳܪܝܳܐ ܥܠܰܝܗܽܘܢ ܒܰܩܛܺܝܪܳܐ ܘܰܡܨܰܚܶܝܢ ܠܺܝ.","english":"Thus, then, he used to send his servants and kill them, sometimes with a sword and sometimes without a sword, and sometimes with fire and sometimes with cold. And with every kind of torture that he could, he tortured. And in this, the Lord used to restrain his servants, sometimes sacrificing from that commandment of love toward uprightness. For if the Lord had killed them without servants, they would have said, \"The idols have killed,\" and not the Lord, and they would have sacrificed to their idols, which they had set up, and they would not have known the Lord. Therefore, through the servants, he subjugated them until they confessed that the Lord is God in heaven and on earth, and above heaven and below earth, and in breadth and length, and there is no place that is distant from him. For this reason, then, the Lord restrained his servants, also from love, at times. For they ran after uprightness with patience, as Jeremiah said: \"I am not guilty, and they do not condemn me, and all of them mock me.\" When he was afflicted in solitude, he said: \"Blessed is the one who takes up his yoke in his youth, and sits alone, and is silent, and puts his mouth in the dust, and rejoices at the one who strikes him, and spends his life in disgrace.\" And this yoke of the Lord Jesus was seeking.\n\nAnd the Lord restrained all of them because he was destroying his enemies through him, and he sent me, the Lord, against them with a rope, and they mock me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܺܝ̈ܶܐ","severity":"info","text":"The Syriac term ܥܒܺܝ̈ܶܐ (ʿabbē) here means 'servants' or 'agents', distinct from ܢܒܺܝ̈ܶܐ (nabiyē) 'prophets'. The homily plays on the ambiguity: the Lord uses servants to restrain the people, but the context of Jeremiah suggests a prophetic figure.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah quotation","severity":"info","text":"The passage quotes Jeremiah (likely Jer 15:10 or a paraphrase) and a beatitude on solitude (cf. Lam 3:27-28 or a Syriac wisdom tradition). The homily adapts these to illustrate the prophet's patient suffering under divine restraint.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"commandment of love toward uprightness","severity":"info","text":"The phrase 'commandment of love toward uprightness' (ܦܽܘܩܕܳܢܳܐ ܕܚܽܘܒܳܐ ܕܰܠܘܳܬ ܓܡܺܝܪܽܘܬܳܐ) reflects a theological motif in Syriac ascetic literature, where divine love is expressed through discipline and suffering, not leniency.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"This passage shifts from a general description of divine testing (sending servants, tortures) to a specific scriptural example (Jeremiah), then returns to the Lord's restraint. The repetition of 'thus, then' (ܡܶܛܽܠ ܗܳܢܳܐ) marks a rhetorical hinge.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"rope (ܩܛܺܝܪܳܐ)","severity":"caution","text":"The final line 'he sent me ... with a rope' (ܒܰܩܛܺܝܪܳܐ) is obscure. It may refer to a binding or a noose, possibly a metaphor for persecution or a textual corruption. The English draft renders 'rope' but the Syriac could also mean 'cord' or 'tether'.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'me' in the final sentence ('he sent me, the Lord') is ambiguous: it could be the homilist, Jeremiah, or a generic prophetic voice. The reading taken is that the homilist adopts the prophetic persona.","The phrase 'without a sword' (ܕܠܳܐ ܣܰܝܦܳܐ) may mean death by other means or a spiritual killing; the context suggests torture without literal weapons."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܳܦ ܕܰܘܺܝܕ ܐܶܡܰܪ ܕܰܣܓܺܝܘ ܡܶܢ ܣܰܥܪܳܐ ܕܪܺܝܫܝ ܒܥܶܠܕܒܳܒܰܝ̈ ܘܣܳܢ̈ܐܰܝ ܕܡܰܓܳܢ ܘܡܶܕܶܡ ܕܠܳܐ ܛܰܠܡܶܬ ܡܦܰܢܶܐ ܗ̱ܘܺܝܬ. ܗܳܟܰܢܳܐ ܣܰܒܰܪܘ ܘܣܰܟܺܝܘ ܐܳܦ ܟܽܠܗܽܘܢ ܢܒܺܝ̈ܶܐ ܠܣܰܒܪܳܐ ܗܰܘ ܕܰܥܬܺܝܕ ܗ̱ܘܳܐ ܕܢܶܬܓܠܶܐ. ܫܰܪܟܳܐ ܕܶܝܢ ܐܶܬܰܘ ܢܒܺܝ̈ܶܐ ܥܕܰܡܳܐ ܕܡܰܛܺܝܘ ܠܚܽܘܒܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܘܠܳܐ ܫܒܰܩ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܕܢܶܬܓܰܡܪܽܘܢ܀ ܘܺܐܝܬ ܕܶܝܢ ܕܽܘܟܬܳܐ ܕܰܐܚܶܬ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܐܳܦ ܠܬܰܚܬ ܡܶܢ ܟܺܐܢܽܘܬܳܐ: ܕܫܳܠܡܳܐ ܠܗܳܠܶܝܢ ܬܪܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܕܚܽܘܒܳܐ. ܡܶܛܽܠ ܕܟܺܐܢܽܘܬܳܐ ܠܳܐ ܠܳܝܛܳܐ ܠܐ̱ܢܳܫ ܘܠܳܐ ܡܰܒܶܐܫܳܐ: ܐܶܠܴܐ ܡܶܛܽܠ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ: ܐܳܙܺܠ̱ܝܢ ܗ̱ܘܰܘ ܘܠܳܝܛܺܝܢ ܘܣܳܢܶܝܢ ܠܣܳܢܐܰܘ̈ܗ̱ܝ: ܘܡܶܬܚܰܡܬܺܝܢ ܗ̱ܘܰܘ ܥܰܠ ܐܰܝܠܶܝܢ ܕܩܳܝܡܺܝܢ ܗ̱ܘܰܘ ܠܩܽܘܒܠܶܗ ܘܗܳܘܶܝܢ ܗ̱ܘܰܘ ܠܰܬܚܬ ܡܶܢ ܟܺܐܢܽܘܬܳܐ. ܫܰܪܟܳܐ ܕܶܝܢ ܩܳܝܡܺܝܢ ܗ̱ܘܰܘ ܟܽܠ ܐܶܡܰܬܝ ܕܡܳܪܝܳܐ ܠܳܐ ܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ: ܒܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܪܚܶܡ ܠܡܳܪܝܳܐ ܘܰܠܩܰܪܺܝܒܳܟ ܕܺܐܝܬܰܝܗܽܘܢ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ.","english":"Also David said, “The hairs of my head have been many with my enemies and my haters, and I have not been able to bring forth anything that is not unjust.” Thus also all the prophets hoped and waited for that hope which was to be revealed. The rest of the prophets, however, came until they reached the end of perfection, and the Lord did not allow them to be completed. And there are also those whom the Lord brought down even beneath suffering: so that they might be subject to these two great commandments of love. For suffering is not a curse to life nor an evil-doer; but because the Lord sent them, they would go and curse and hate his haters, and they would be zealous against those who stood against him, and they would be beneath suffering. The rest, however, would stand whenever the Lord did not send them, in those commandments of love for the Lord and for your neighbor, which are all in the living.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܳܦ ܕܰܘܺܝܕ ܐܶܡܰܪ ܕܰܣܓܺܝܘ ܡܶܢ ܣܰܥܪܳܐ ܕܪܺܝܫܝ ܒܥܶܠܕܒܳܒܰܝ̈ ܘܣܳܥ̈ܐܰܝ ܕܡܰܓܳܥ ܘܡܶܕܶܡ ܕܠܳܐ ܛܰܠܡܶܬ ܡܦܰܥܶܐ ܗ̱ܘܺܝܬ","severity":"info","text":"The phrase 'the hairs of my head have been many with my enemies' echoes Psalm 69:5 (Peshitta), where David laments his many foes. The homilist adapts it to illustrate the prophets' endurance.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kēʾūṯā) means 'suffering' or 'affliction,' but here it is personified as a state beneath which the Lord places some prophets, distinct from a curse or evil.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܽܘܩܕ̈ܳܥܶܐ ܕܚܽܘܒܳܐ","severity":"info","text":"The 'two great commandments of love' likely refer to love of God and love of neighbor, a common ethical framework in Syriac ascetic literature, rooted in Matthew 22:37-39.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܰܪܟܳܐ ܕܶܝܥ ܥܒܺܝ̈ܶܐ","severity":"info","text":"The passage contrasts two groups of prophets: those who 'reached the end of perfection' but were not completed, and those placed 'beneath suffering' to serve the commandments of love. This binary structure underscores the homily's moral typology.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܺܐܝܬ ܕܶܝܥ ܕܽܘܟܬܳܐ ܕܰܐܚܶܬ ܐܶܥܽܘܥ ܡܳܪܝܳܐ ܐܳܦ ܠܬܰܚܬ ܡܶܥ ܟܺܐܥܽܘܬܳܐ","severity":"caution","text":"The phrase 'brought down even beneath suffering' is ambiguous: it may mean the Lord subjected them to suffering, or placed them in a role subordinate to suffering personified. The English draft opts for the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rest of the prophets' (ܫܰܪܟܳܐ ܕܶܝܥ ܥܒܺܝ̈ܶܐ) is unclear: whether they are a distinct group from those who hoped, or a subset who failed to reach perfection. The homilist may be drawing on a lost typology of prophetic roles."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܪܳܗܛܺܝܢ ܗ̱ܘܰܘ: ܟܰܕ ܡܶܬܬܢܺܝܚܺܝܢ ܗ̱ܘܰܘ ܡܶܢ ܚܶܡܬܳܐ ܘܡܶܢ ܪܽܘܓܙܳܐ: ܘܟܰܕ ܒܳܥܶܝܢ ܗ̱ܘܰܘ ܫܠܳܡܳܐ ܘܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܒܳܬܪܶܗ: ܘܟܰܕ ܥܳܒܪܺܝܢ ܗ̱ܘܰܘ ܡܶܢ ܒܺܝ̈ܫܳܬܳܐ ܘܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܛܳܒ̈ܳܬܳܐ: ܘܟܰܕ ܡܕܰܒܚܺܝܢ ܗ̱ܘܰܘ ܠܰܐܠܳܗܳܐ ܬܰܘܕܺܝܬܳܐ ܘܠܳܐ ܕܶܒܚ̈ܶܐ: ܘܟܰܕ ܐܳܡܪܺܝܢ ܗ̱ܘܰܘ ܠܶܒܳܐ ܒܺܝܫܳܐ ܥܒܰܪ ܠܶܗ ܡܶܢܰܢ ܘܒܺܝܫܬܳܐ ܠܳܐ ܝܺܕܰܥܢ: ܘܟܰܕ ܡܨܰܠܶܐ ܫܡܽܘܐܶܝܠ ܥܰܠ ܡܰܣܠ̈ܝܳܢܰܘܗ̱ܝ: ܘܟܰܕ ܡܨܰܠܶܐ ܐܶܪܰܡܝܳܐ ܥܰܠ ܗܳܠܶܝܢ ܕܫܳܕܶܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܓܽܘܒܳܐ ܕܰܣܝܳܢܳܐ: ܘܶܐܡܰܪ ܠܶܗ ܡܳܪܝܳܐ: ܕܠܳܐ ܬܨܰܠܶܐ ܥܠܰܝܗܽܘܢ ܬܠܳܬ ܙܰܒܢ̈ܺܝܢ: ܘܠܳܐ ܫܡܰܥ ܠܶܗ. ܘܗܶܢܽܘܢ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܠܰܒܢܰܝ̈ ܒܶܣܪܗܽܘܢ: ܐܰܝܟ ܕܨܳܒܶܝܢ ܗ̱ܘܰܘ ܕܢܶܥܒܕܽܘܢ ܠܗܽܘܢ: ܘܡܳܪܝܳܐ ܟܳܠܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ: ܡܶܛܽܠ ܕܗܳܟܰܢ ܥܳܗܢܳܐ ܗ̱ܘܳܬ ܒܗܰܘ ܙܰܒܢܳܐ܀ ܘܬܽܘܒ ܐܶܡܰܪ ܐܶܪܰܡܝܳܐ܆ ܟܠܺܝܬ ܢܰܦܫܝ ܕܠܳܐ ܐܶܦܽܘܩ ܘܶܐܠܽܘܛ ܐܶܢܽܘܢ: ܡܶܕܶܡ ܕܣܳܢܶܐ ܐ̱ܢܳܐ ܕܠܳܐ ܐ̱ܢܳܫ ܢܠܽܘܛܰܢܝ. ܘܰܗܘܳܐ ܥܠܰܝ ܦܶܬܓܳܡܶܗ ܕܡܳܪܝܳܐ ܐܰܝܟ ܢܽܘܪܳܐ ܘܰܐܘܩܕܰܢܝ ܘܠܳܐ ܐܶܫܟܚܶܬ ܕܶܐܣܰܝܒܪܶܗ ܘܠܳܐ ܐܶܠܽܘܛ ܐܶܢܽܘܢ ܥܕܰܡܳܐ ܕܰܢܚܶܬ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܘܠܳܛ ܐܶܢܽܘܢ. ܡܳܢܳܐ ܚܳܒܘ ܢܒܺܝ̈ܶܐ ܕܰܐܒܶܐܫܘ ܠܪ̈ܰܫܺܝܥܶܐ ܘܰܥܒܰܪܘ ܥܰܠ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܕܟܺܐܢܽܘܬܳܐ: ܘܩܰܛܶܠܘ ܘܠܳܛܘ: ܡܶܕܶܡ ܕܣܳܢܶܝܢ ܕܠܳܐ ܐ̱ܢܳܫ ܢܠܽܘܛ ܐܶܢܽܘܢ ܘܰܢܩܰܛܶܠ ܐܶܢܽܘܢ: ܘܰܥܒܰܕܘ ܡܶܕܶܡ ܕܣܳܢܶܝܢ ܗܶܢܽܘܢ ܠܰܐܚܪ̈ܳܢܶܐ: ܘܰܥܒܰܪܘ ܥܰܠ ܟܺܐܢܽܘܬܳܐ: ܕܡܳܪܝܰܐ ܗ̱ܘ ܐܰܥܒܰܪ ܐܶܢܽܘܢ ܟܰܕ ܠܳܐ ܨܳܒܶܝܢ ܒܰܩܛܺܝܪܳܐ؟","english":"And after perfection they were running, while they were being wearied from wrath and from anger; and while they were seeking peace and running after it; and while they were passing from evils and doing good deeds; and while they were offering to God thanksgiving and not sacrifices; and while they were saying, “An evil heart has passed from me, and I do not know evil”; and while Samuel was praying for those who despised him; and while Jeremiah was praying for those who were throwing him into the pit of mire, and the Lord said to him, “Do not pray for them three times,” and he did not listen to him. And they were doing to the sons of their own flesh as they wished to be done to them, and the Lord was restraining them, because such was the time. And again Jeremiah said, “I restrained myself so that I would not go out and curse them, something that is permitted, that I not be guilty of cursing them.” And the word of the Lord came upon me like fire and burned me, and I was not able to bear it, and I did not curse them until I descended from anger and cursed them. How did the prophets sin that they harmed the wicked and transgressed that commandment of anger, and killed and cursed, something that is permitted, that they not be guilty of cursing them and killing them, and they did something that is permitted to them for others, and they transgressed anger, because the Lord himself made them transgress when they did not wish it in brief?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term kenyāṯā (anger) is a key concept in this passage, denoting a state of righteous indignation that the prophets are said to have transgressed. The homilist uses it to frame the prophets' actions as a paradox: they violate a divine command yet are permitted by God.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah praying for those throwing him into the pit of mire","severity":"info","text":"The reference to Jeremiah praying for his persecutors and the Lord's command not to pray for them three times echoes a tradition found in the Syriac Jeremiah cycle (cf. 2 Maccabees 15 and later hagiography), though not directly in the biblical book. The homilist adapts it to illustrate prophetic forbearance.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Samuel praying for those who despised him","severity":"info","text":"The mention of Samuel praying for his despisers is not a direct biblical citation but likely draws on Jewish or Christian exegetical traditions (e.g., Targum or Syriac commentary) that expand Samuel's role as an intercessor. This reflects the homilist's use of non-canonical lore to model prophetic virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'while they were' (ܟܰܕ ... ܗ̱ܘܰܘ)","severity":"info","text":"The passage employs a series of parallel clauses introduced by ܟܰܕ (while) to catalogue the prophets' virtuous actions, creating a rhythmic contrast with the subsequent question about their transgression. This rhetorical structure emphasizes the paradox the homilist seeks to resolve.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܽܘܒ ܐܶܡܰܪ ܐܶܪܰܡܝܳܐ","severity":"caution","text":"The phrase 'And again Jeremiah said' introduces a quotation that may conflate multiple Jeremiah traditions; the Syriac text is ambiguous about whether the prophet's self-restraint and subsequent cursing are sequential or contradictory. The homilist's logic is compressed, and the syntax of the final question is elliptical.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' who commands Jeremiah not to pray is ambiguous—could be God or a prophetic superior. The phrase 'the Lord himself made them transgress' (ܕܡܳܪܝܰܐ ܗ̱ܘ ܐܰܥܒܰܪ ܐܶܢܽܘܢ) is theologically charged and may be read as divine compulsion or permission. The final question's syntax is broken, leaving unclear whether the prophets' transgression is justified or condemned."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܶܛܽܠܗܳܢܳܐ ܕܠܳܐ ܪܶܫܝܳܢ ܗܘܰܘ ܒܟܽܠܡܶܕܶܡ ܕܦܰܩܶܕ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܥܰܕܠܳܐ ܢܶܬܺܝܠܶܕ ܡܳܪܰܢ ܡܶܢ ܡܰܪܝܰܡ ܘܢܶܥܒܶܕ ܡܰܟܺܝܟܽܘܬܳܐ ܘܫܰܝܢܳܐ ܘܰܫܠܳܡܳܐ: ܕܺܝܰܬܺܝܩܺܝ ܕܰܡܝܰܬܪܳܐ ܡܶܢ ܩܰܕܡܳܝܬܳܐ. ܘܰܟܡܳܐ ܚܳܪ ܪܶܥܝܳܢܗܽܘܢ ܕܰܢܒܺܝ̈ܶܐ ܠܗܳܕܶܐ ܕܺܝܰܬܺܝܩܺܝ: ܘܠܳܐ ܐܶܬܳܬ ܒܝܰܘܡܰܝ̈ܗܽܘܢ. ܡܶܛܽܠ ܗܳܢܳܐ ܠܳܐ ܢܟܶܦ ܐܰܠܳܗܳܐ ܕܰܐܠܳܗܗܽܘܢ ܢܶܬܩܪܶܐ. ܗܳܢܰܘ ܕܶܝܢ: ܠܳܐ ܒܗܶܬ ܕܢܶܩܪܶܐ ܐܶܢܽܘܢ ܐܰܚܰܘ̈ܗ̱ܝ: ܐܰܝܟ ܕܰܩܪܳܐ ܠܰܫܠ̈ܺܝܚܶܐ. ܡܶܛܽܠܗܳܢܳܐ ܛܰܝܶܒ ܠܗܽܘܢ ܡܕܺܝܢ̱ܬܳܐ ܩܰܕܺܝܫܬܳܐ. ܗܳܢܰܘ ܕܶܝܢ: ܗܽܘ ܓܡܰܪ ܐܶܢܽܘܢ ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ. ܝܰܘܡܳܢܳܐ ܕܶܝܢ ܗܽܘ ܐܰܠܳܗܳܐ ܒܳܥܶܐ ܡܶܢܗܽܘܢ ܕܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܢܰܚܒܽܘܢ ܚܰܕ ܠܚܰܕ: ܘܗܰܘ ܡܶܕܶܡ ܕܰܣܢܶܐ ܥܠܰܝܗܽܘܢ ܕܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܗܽܘܢ: ܠܳܐ ܢܶܥܒܕܽܘܢ ܠܰܐܚܰܝ̈ܗܽܘܢ ܒܢܰܝ̈ ܐܳܕܳܡ: ܘܶܐܠܳܐ ܠܡܰܠܟܽܘܬܳܐ ܠܳܐ ܥܳܐܠܺܝܢ܀ ܬܽܘܒ ܟܰܕ ܒܥܳܐ ܡܳܪܰܢ ܕܢܰܡܺܝܬ ܐܶܢܽܘܢ ܠܰܒܢܰܝ̈ ܐܺܝܣܪܳܐܶܝܠ: ܐܶܡܰܪ ܡܽܘܫܶܐ ܒܰܨܠܽܘܬܶܗ ܥܰܠ ܗܳܠܶܝܢ ܕܰܡܡܰܪܡܪܺܝܢ ܗ̱ܘܰܘ ܪܽܘܚܶܗ ܟܽܠ ܝܽܘܡ ܘܰܡܨܰܥܪܺܝܢ ܗ̱ܘܰܘ ܠܶܗ: ܐܶܢ ܥܳܛܶܐ ܐܰܢ̱ܬ ܠܗܽܘܢ: ܥܛܺܝܢܝ ܡܶܢ ܣܶܦܪܳܟ ܕܚܰܝ̈ܶܐ. ܗܳܐ ܐܰܝܟܳܐ ܥܒܰܕ ܡܽܘܫܶܐ ܠܡܰܣܟ̈ܠܳܢܶܐ؟ ܐܰܝܟ ܕܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܶܥܒܕܽܘܢ ܠܶܗ ܙܰܕܺܝܩ̈ܶܐ ܐܶܢ ܡܰܣܟܶܠ ܗ̱ܘܳܐ: ܕܢܶܒܥܽܘܢ ܗ̱ܘܰܘ ܥܠܰܘܗ̱ܝ. ܚܳܙܶܐ ܐܰܢ̱ܬ ܐܰܝܟܰܢ ܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܟܺܐܢ̈ܶܐ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ. ܘܶܐܡܰܪ ܠܶܗ ܐܰܠܳܗܳܐ: ܠܳܐ: ܐܶܠܴܐ ܠܡܰܢ ܕܚܳܛܶܐ ܠܺܝ ܐܶܥܛܶܐ. ܘܶܐܬܟܰܫܰܦ ܡܽܘܫܶܐ ܒܚܽܘܒܶܗ: ܘܡܰܚܶܒ ܗ̱ܘܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܐܰܝܟ ܢܰܦܫܶܗ.","english":"Because of this, they were without beginning in everything that the Lord commanded, before the Lord was born from Mary and made humility, peace, and tranquility: the New Testament, which is better than the Old. And how long was the thought of the prophets for this New Testament, and it did not come in their days. Because of this, God was not ashamed to be called the God of their God. That is: he was not ashamed that the Lord called them his brothers, as he called the apostles. Because of this, the holy city was good for them. That is: the Lord completed the work of the apostles. But today, God desires from them that they seek the love of the upright, that they love one another, and that thing which he commanded concerning them, that the upright should do for them: do not do to your brothers among the sons of Adam, otherwise they will not enter the kingdom. Again, when the Lord desired that the Lord die for the sons of Israel, Moses said in his prayer concerning those who were embittering his spirit every day and were diminishing him: If you spare them, erase me from the book of life. Behold, how did Moses act towards the foolish? As he wished that the righteous would do to him if he were foolish, they would seek against him. You see how the upright were running after perfection. And God said to him: No, but to the extent that he sins against me, I will spare. And Moses was ashamed in his love, and he loved the love of the upright as himself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܺܝܰܬܺܝܩܺܝ","severity":"info","text":"The Syriac word dīyātīqī (from Greek διαθήκη) means 'testament' or 'covenant'. Here it contrasts the 'New Testament' (dīyātīqī damyattrā) with the 'Old' (qaḏmāytā), a typological pairing common in Syriac exegesis.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܢ ܥܳܛܶܐ ܐܰܢ̱ܬ ܠܗܽܘܢ: ܥܛܺܝܢܝ ܡܶܢ ܣܶܦܪܳܟ ܕܚܰܝ̈ܶܐ","severity":"info","text":"Moses’ plea, 'If you spare them, erase me from the book of life,' echoes Exodus 32:31–33, where Moses intercedes after the golden calf. The 'book of life' is a later apocalyptic motif (cf. Ps 69:28 Peshitta; Rev 20:12).","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܟܺܝܟܽܘܬܳܐ ܘܫܰܝܢܳܐ ܘܰܫܠܳܡܳܐ","severity":"info","text":"The triad 'humility, peace, and tranquility' (makkīḵūṯā, šayyā, šlāmā) is a standard Syriac ascetic ideal, often linked to the 'New Testament' as a state of spiritual perfection distinct from the Old Law.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܢܰܘ ܕܶܝܢ","severity":"info","text":"The phrase 'hāw dēn' ('that is') introduces an explanatory gloss, a common homiletic device in Syriac memre. It clarifies the preceding statement about God not being ashamed to be called 'God of their God'.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܠܴܐ ܠܡܰܢ ܕܚܳܛܶܐ ܠܺܝ ܐܶܥܛܶܐ","severity":"caution","text":"The phrase 'but to the extent that he sins against me, I will spare' is ambiguous: it may mean God spares proportionally to the sin, or that God only spares when the sin is against him. The homilist likely intends the latter, contrasting divine justice with Moses' plea.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'God of their God' (ܐܰܠܳܗܳܐ ܕܰܐܠܳܗܗܽܘܢ) is syntactically unusual; it may mean 'God of their gods' (i.e., the God worshipped by the prophets' gods) or be a corruption. The homilist glosses it as God not being ashamed to call the Lord 'brothers' of the apostles.","The final sentence 'Moses was ashamed in his love' (ܘܶܐܬܟܰܫܰܦ ܡܽܘܫܶܐ ܒܚܽܘܒܶܗ) is unclear: 'ashamed' (eṯkaššap) may mean 'was humbled' or 'felt shame' in his love for the upright, possibly a scribal error for 'was zealous'."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܰܒܟܺܐܢܽܘܬܶܗ ܗܳܟܘܳܬ ܨܳܒܶܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫ ܢܶܒܥܶܐ ܥܠܰܘܗ̱ܝ: ܐܶܢ ܡܰܣܟܶܠ ܗ̱ܘܳܐ: ܥܕܰܡܳܐ ܕܰܫܒܰܩ ܡܳܪܝܳܐ ܣܰܟ̈ܠܘܳܬܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ ܒܢܰܝ̈ ܐܳܕܳܡ. ܡܳܢܳܐ ܕܳܡܶܝܢܰܢ ܕܚܳܕܶܝܢܰܢ ܚܰܕ ܠܚܰܕ: ܠܗܳܠܶܝܢ ܟܺܐܢ̈ܶܐ ܕܥܰܝܺܝܩܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ: ܘܰܡܨܰܠܶܝܢ ܗ̱ܘܰܘ ܥܰܠ ܡܰܢ ܕܳܐܬܝܳܐ ܗ̱ܘܳܬ ܥܠܰܘܗ̱ܝ ܒܺܝܫܬܳܐ ܡܶܛܽܠ ܚܛܳܗܰܘ̈ܗ̱ܝ؟ ܒܕܽܘܟܬܳܐ ܕܶܝܢ ܐ̱ܚܪܺܬܳܐ: ܐܰܚܬܶܗ ܡܳܪܝܳܐ ܠܡܽܘܫܶܐ ܠܬܰܚܬ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܟܰܕ ܐܳܡܰܪ ܠܶܗ: ܦܩܽܘܕ ܠܠܶܘ̈ܳܝܶܐ ܚܳܪܒܺܝܢ ܠܰܐܚܰܝ̈ܗܽܘܢ ܘܠܰܐܒܳܗܰܝ̈ܗܽܘܢ: ܡܶܛܽܠ ܕܰܣܓܶܕܘ ܠܥܶܓܠܳܐ ܘܚܰܠܦܽܘܗ̱ܝ ܒܥܶܓܠܳܐ ܡܺܝܬܳܐ. ܘܟܰܕ ܚܙܳܐ ܡܽܘܫܶܐ ܕܓܶܪܡܰܬ ܠܳܗ ܒܺܝܫܬܳܐ: ܘܠܳܐ ܡܰܘܬܰܪ ܡܶܕܶܡ ܐܶܢ ܒܳܥܶܐ ܥܠܰܝܗܽܘܢ: ܥܒܰܕ ܠܗܽܘܢ ܗܰܘ ܡܶܕܶܡ ܕܣܳܢܶܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܶܗ ܐܶܢ ܚܳܛܶܐ: ܗܳܢܰܘ ܕܶܝܢ ܒܡܶܠܰܬ ܦܽܘܡܶܗ ܕܡܳܪܝܳܐ: ܘܠܰܘ ܒܨܶܒܝܳܢܶܗ ܕܡܽܘܫܶܐ. ܘܟܰܕ ܚܪܰܒ ܠܚܰܛܳܝܳܐ ܥܡܳܠܺܝܩ: ܐܰܚܬܶܗ ܡܳܪܝܳܐ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܘܰܥܒܰܕ ܡܶܕܶܡ ܕܣܳܢܶܐ ܕܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܶܗ ܘܠܰܐܚܰܘ̈ܗ̱ܝ ܒܢܰܝ̈ ܐܳܕܳܡ. ܒܗܰܘ ܓܶܝܪ ܙܰܒܢܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܒܶܝܬ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ܀ ܐܳܦ ܝܺܗ̱ܽܘ̈ܕܳܝܶܐ ܐܶܡܰܬܝ ܕܡܰܪܫܥܺܝܢ ܗ̱ܘܰܘ: ܡܰܣܶܩ ܗ̱ܘܳܐ ܐܰܠܳܗܳܐ ܥܠܰܝܗܽܘܢ ܠܫܰܒܛܳܐ ܐܰܬܽܘܪܳܝܳܐ: ܘܪܳܕܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܶܗ.","english":"And in his uprightness, he desired that he himself should suffer the affliction that was upon him, if he were foolish, until the Lord put an end to the follies of his brothers, the sons of Adam. For what does it resemble that they rejoice, one with another, for these upright ones, for whom it was grievous, and they were praying for the evil that was coming upon him because of his sins? In another place, however, the Lord brought Moses down from under uprightness when he said to him: Command the Levites to destroy their brothers and their fathers, because they worshipped the calf and exchanged it for a dead calf. And when Moses saw that evil had prevailed and that he would not spare anything if he wished to come upon them, he did to them that which he thought he himself would do if he sinned. That, however, was by the word of the Lord’s mouth, and not by the will of Moses. And when the sinful Amalek was destroyed, the Lord brought him down from uprightness and did that which he thought he himself would do to him and to his brothers, the sons of Adam. For at that time there was enmity between God and the righteous. Also the Jews, when they were wicked, God would bring upon them the Assyrian tribe and chastise them with it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The plural noun ܟܺܐܢ̈ܶܐ (kēnē) means 'upright ones' or 'righteous ones', a key term in this memra. The English draft renders it as 'upright ones'.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Command the Levites to destroy their brothers and their fathers","severity":"info","text":"This alludes to the episode of the golden calf (Exodus 32), where Moses commands the Levites to execute the idolaters. The homily interprets this as an act of divine uprightness.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the sinful Amalek","severity":"info","text":"Amalek is a biblical enemy of Israel (Exodus 17:8–16; 1 Samuel 15). In Syriac exegesis, Amalek often symbolizes the sinful or the wicked, and their destruction is seen as an act of divine justice.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"the Assyrian tribe","severity":"info","text":"The Assyrian tribe (ܫܰܒܛܳܐ ܐܰܬܽܘܪܳܝܳܐ) is invoked as an instrument of divine chastisement against the wicked Jews. This reflects a typological reading common in Syriac homilies, where Assyria represents divine punishment.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In another place","severity":"info","text":"The phrase 'In another place' (ܒܕܽܘܟܬܳܐ ܕܶܝܢ ܐ̱ܚܪܺܬܳܐ) signals a shift in the narrative from the general condition of the upright to a specific biblical example (Moses and the Levites).","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he himself should suffer the affliction that was upon him' could be read as referring to the upright one or to the Lord; the translation takes it as the upright one. The Syriac ܕܐ̱ܢܳܫ ܢܶܒܥܶܐ ܥܠܰܘܗ̱ܝ is ambiguous: 'that he himself would seek upon himself'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܡܶܢ ܝܰܘܡܳܐ ܕܶܝܢ ܕܰܫܪܳܐ ܡܳܪܰܢ ܒܥܶܠܕܒܳܒܽܘܬܳܐ: ܘܫܰܝܶܢ ܒܰܕܡܳܐ ܕܰܙܩܺܝܦܶܗ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ: ܘܒܰܛܶܠ ܩܪ̈ܳܒܶܐ ܡܶܢ ܣܰܘܦܶܝ̈ܗ ܕܰܐܪܥܳܐ: ܠܳܐ ܐܳܬܽܘܪܳܝܳܐ ܐܶܢ ܡܶܬܬܥܺܝܪ ܡܳܪܰܢ ܡܥܺܝܪ ܠܶܗ: ܘܠܳܐ ܪܗܽܘܡܳܝܳܐ ܐܶܢ ܢܳܚܶܬ ܠܰܩܪܳܒܳܐ ܡܳܪܰܢ ܡܰܚܶܬ ܠܶܗ: ܘܠܳܐ ܢܒܺܝܳܐ ܐܶܢ ܐܳܙܶܠ ܛܳܐܶܢ ܛܢܳܢܳܐ ܘܩܳܛܶܠ ܠܚܰܛܳܝ̈ܶܐ ܡܳܪܰܢ ܡܫܰܕܰܪ ܠܶܗ: ܐܶܠܴܐ ܒܺܝܫܬܳܐ ܡܶܫܬܰܥܠܝܳܐ ܝܰܘܡܳܢ ܒܟܽܠܗܽܘܢ. ܡܳܪܰܢ ܓܶܝܪ ܥܒܰܕ ܫܰܝܢܳܐ ܘܰܒܢܰܝ̈ ܐܳܕܳܡ ܠܳܐ ܨܳܒܶܝܢ ܕܢܶܗܘܶܐ ܫܰܝܢܳܐ ܘܠܳܐ ܡܶܫܬܰܝܢܺܝܢ ܐ̱ܢܳܫ ܥܰܡ ܐܰܚܽܘܗ̱ܝ: ܐܰܝܟ ܕܰܟܬܰܒ ܫܠܺܝܚܳܐ: ܕܶܐܢ ܐܺܝܬ ܠܐܢܳܫ ܥܰܠ ܚܰܒܪܶܗ ܪܽܘܥܳܡܳܐ ܫܒܽܘܩܘ: ܐܰܝܟܰܢܳܐ ܕܰܡܫܺܝܚܳܐ ܫܒܰܩ ܠܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ. ܐܶܠܽܘ ܗܶܢܽܘܢ ܨܒܰܘ ܕܢܶܥܒܪܽܘܢ ܡܶܢ ܒܺܝܫ̈ܳܬܳܐ: ܡܳܪܰܢ ܝܰܘܡܳܢ ܠܳܐ ܥܳܒܶܕ ܩܪ̈ܳܒܶܐ ܐܰܝܟ ܕܰܒܩܰܕܡܳܝ̈ܶܐ. ܗܶܢܽܘܢ ܗ̱ܽܘ ܡܶܢ ܨܒܽܘܬ ܢܰܦܫܗܽܘܢ ܡܰܩܪܒܺܝܢ ܝܰܘܡܳܢܳܐ ܒܢܰܝ̈ܢܳܫܳܐ. ܘܡܰܢ ܕܡܶܫܬܰܥܠܶܐ ܥܰܠ ܚܰܒܪܶܗ ܣܳܚܶܦ ܠܶܗ ܡܳܪܝܳܐ ܩܕܳܡܰܘܗ̱ܝ ܐܰܝܟ ܕܶܐܡܰܪ: ܕܡܰܢ ܕܰܡܪܺܝܡ ܐܺܝܕܶܗ ܥܰܠ ܚܰܒܪܶܗ ܠܳܐ ܙܳܟܶܐ. ܡܪܺܝܡܺܝܢ ܗܳܟܺܝܠ ܬܪ̈ܰܝܗܽܘܢ ܓܰܒ̈ܶܐ ܐܺܝܕܰܝܗ̈ܽܘܢ ܥܰܠ ܚܕܳܕ̈ܶܐ ܒܚܰܪܒܳܐ ܘܡܶܬܚܰܪܒܺܝܢ ܒܗܳܢܳܐ ܥܳܠܡܳܐ: ܘܰܒܗܰܘ ܕܳܐܬܶܐ ܡܶܫܬܰܢܩܺܝܢ: ܥܰܠ ܕܠܳܐ ܐܰܩܺܝܡܘ ܥܰܠ ܫܰܝܢܳܐ ܕܰܥܒܰܕ ܡܳܪܰܢ ܝܶܫܽܘܥ ܒܰܐܪܥܳܐ ܘܒܰܫܡܰܝܳܐ: ܘܥܰܠ ܕܰܐܩܺܝܡܘ ܩܪ̈ܳܒܶܐ ܗܳܠܶܝܢ ܕܒܰܛܶܠ ܗܽܘ ܡܶܢ ܣܰܘܦܶܝ̈ܗ ܕܰܐܪܥܳܐ: ܘܶܐܡܰܪ ܠܗܽܘܢ: ܕܶܐܢ ܠܰܕܡܳܐ ܨܗܶܝܢ ܐܢ̱ܬܽܘܢ: ܗܳܐ ܠܟܽܘܢ ܕܶܡܝ: ܐܶܫܬܰܘ ܘܰܚܝܰܘ: ܘܠܳܐ ܬܶܫܬܽܘܢ ܕܡܳܐ ܚܰܕ ܕܚܰܕ ܘܰܬܡܽܘܬܽܘܢ.","english":"From the day that the Lord loosed enmity and poured out the blood of his crucified one, both on earth and in heaven, and brought wars to an end from the ends of the earth—not that the Assyrian is stirred up unless the Lord stirs him, nor does the Roman descend to battle unless the Lord brings him down, nor does the Arab go astray in error and kill the sinners unless the Lord sends him—but rather, evil is kindled day by day among all of them. For the Lord made peace, but the sons of Adam do not wish for peace, nor are they pacified; one man fights with his brother, as the Apostle wrote: \"If one man has a grudge against his companion, leave him; just as Christ left all of them in their lifetimes.\" If they had wished to pass from evils, the Lord would not make wars day by day as in former times. They themselves, of their own will, bring the day upon themselves in their lifetimes. And when one is kindled against his companion, the Lord casts him down before him, as it is said: \"When he raises his hand against his companion, he does not prevail.\" Therefore, both parties raise their hands against each other with the sword and are destroyed in this world, and in the one to come they are tormented, because they did not uphold the peace that the Lord Jesus made on earth and in heaven, and because they set up these wars that he had ended from the ends of the earth. And he said to them: \"If you thirst for blood, here is my blood for you; drink and live, and do not drink the blood of one another and perish.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The Syriac term ܡܳܪܰܥ (Maraʿ) is a divine title meaning 'Lord' or 'Master', used here to refer to God or Christ.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as the Apostle wrote","severity":"info","text":"The phrase 'If one man has a grudge against his companion, leave him' echoes a Pauline or apostolic exhortation, possibly from the New Testament, though the exact source is not identified in the passage.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as it is said","severity":"info","text":"The saying 'When he raises his hand against his companion, he does not prevail' may allude to a biblical or traditional maxim, but its precise scriptural origin is unclear.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Assyrian, Roman, Arab","severity":"info","text":"The mention of Assyrian, Roman, and Arab reflects the geopolitical context of the Syriac world, where these groups were seen as agents of divine will in historical conflicts.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a narrative of divine action to a moral exhortation, contrasting the peace made by Christ with human refusal to accept it.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"drink and live","severity":"info","text":"The invitation to drink Christ's blood and live echoes Eucharistic theology, common in Syriac liturgical and homiletic traditions.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' and the exact scriptural source of the quoted maxims are not specified in the text.","The phrase 'as it is said' may refer to a known proverb or a lost biblical reference."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܩܰܛܠܽܘܗ̱ܝ ܘܶܐܫܬܺܝܘ ܕܡܶܗ ܘܠܳܐ ܒܳܗܬܺܝܢ ܘܗܳܐ ܫܳܬܶܝܢ ܬܽܘܒ ܕܡܳܐ ܕܰܐܚܰܝ̈ܗܽܘܢ: ܡܶܕܶܡ ܕܰܣܢܳܐ ܐܰܠܳܗܳܐ ܘܰܐܣܠܺܝ ܡܶܢ ܝܰܘܡܳܐ ܩܰܕܡܳܝܳܐ܀ ܐܳܦ ܕܰܘܺܝܕ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܡܰܫܠܶܡ ܠܶܗ ܡܳܪܝܳܐ ܠܫܳܐܽܘܠ ܪܳܕܽܘܦܶܗ ܒܺܐܝܕܰܘ̈ܗ̱ܝ ܘܠܳܐ ܩܰܛܠܶܗ ܘܰܦܪܰܥ ܠܶܗ ܛܳܒ̈ܳܬܳܐ ܚܠܳܦ ܒܺܝܫ̈ܳܬܳܐ. ܘܗܳܝ ܕܦܰܩܶܕ ܕܰܘܺܝܕ ܠܰܫܠܶܝܡܽܘܢ ܕܰܢܕܽܘܢܺܝܘܗ̱ܝ ܠܫܰܡܥܺܝ: ܡܳܪܝܰܐ ܗ̱ܘ ܡܰܠܶܠ ܒܦܽܘܡܶܗ ܕܰܒܝܰܕ ܗܰܘ ܕܺܝܢܳܐ ܥܰܙܺܝܙܳܐ ܢܶܬܢܰܩܰܡ ܡܶܢܶܗ ܕܫܰܡܥܺܝ ܟܽܠ ܕܰܛܠܰܡ: ܘܢܶܥܒܶܕ ܕܺܝܢܳܐ ܠܢܰܦܫܶܗ. ܗܳܐ ܓܶܝܪ ܡܰܢ ܕܪܰܓܺܝܙ ܥܰܠ ܚܰܒܪܶܗ: ܠܡܰܘܬܳܐ ܡܶܬܕܟܰܪ ܘܡܰܥܒܰܪ ܒܥܶܠܕܒܳܒܽܘܬܳܐ:\nܗܰܘ ܗܳܟܺܝܠ ܢܒܺܝܳܐ ܦܳܪܽܘܫܳܐ ܘܙܰܕܺܝܩܳܐ: ܒܡܰܘܬܶܗ ܩܳܛܰܪ ܗ̱ܘܳܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ: ܘܰܒܚܰܝܰܘ̈ܗ̱ܝ: ܟܰܕ ܡܨܰܚܶܐ ܗ̱ܘܳܐ ܠܶܗ ܫܰܡܥܺܝ: ܫܳܒܶܩ ܗ̱ܘܳܐ ܠܶܗ ܣܰܟܠܽܘܬܶܗ: ܟܰܕ ܢܳܦܶܩ ܡܶܢ ܥܳܠܡܳܐ ܗܳܕܶܐ ܟܽܠܳܗ ܒܺܝܫܬܳܐ ܡܶܬܚܰܫܰܒ ܗ̱ܘܳܐ؟ ܚܳܣ. ܘܶܐܢ ܫܰܡܥܺܝ ܨܰܚܝܶܗ: ܝܽܘܐܳܒ ܕܰܥܒܰܕ ܩܪ̈ܳܒܰܘܗ̱ܝ ܟܽܠܗܽܘܢ ܕܰܠܟܽܠ ܐܰܝܟܳܐ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܶܗ ܡܳܪܝܳܐ ܠܕܰܘܺܝܕ: ܗܽܘ ܐܳܙܶܠ ܗ̱ܘܳܐ ܚܠܳܦܰܘܗ̱ܝ: ܡܶܛܽܠ ܕܡܰܠ̈ܟܶܐ ܘܙܰܕܺܝܩ̈ܶܐ ܕܩܳܡܘ ܒܺܐܝܣܪܳܐܶܝܠ: ܠܳܐ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܡܶܕܶܡ ܕܠܳܐ ܐܳܡܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ: ܐܶܠܴܐ ܐܶܢ ܥܒܰܪܘ ܥܰܠ ܦܽܘܩܕܳܢܳܐ ܘܰܚܛܰܘ. ܡܳܢܳܐ ܥܒܰܕ ܠܶܗ ܝܽܘܐܳܒ ܠܕܰܘܺܝܕ: ܕܦܰܩܶܕ ܕܠܳܐ ܬܶܚܽܘܬ ܣܰܝܒܽܘܬܶܗ ܒܰܫܠܳܡܳܐ ܠܰܫܝܽܘܠ؟","english":"And they killed him and drank his blood and are not ashamed, and lo, they drink again the blood of their brothers. Something that God forbade and rejected from the first day. Even David ran after perfection, when the Lord delivered Saul, his persecutor, into his hands, and he did not kill him, and he repaid good for evil. And that which David commanded Solomon, to watch over Shimei: it was the Lord who spoke through his mouth, that through that same strong covenant, Shimei would be restrained from all evil, and would make a covenant with himself. For indeed, when he is angry with his companion, he remembers death and passes through enmity.\n\nThat distinguished and righteous prophet, then, in his death, he cut off enmity; and in his life, when Shimei reviled him, he forgave his folly. When he departed from this world, would all this evil be considered? No. And if Shimei had prevailed, Joab, who fought all his battles, wherever the Lord sent him for David, he went on his behalf, because the kings and righteous who arose in Israel did not do anything that the Lord did not command them, unless they transgressed the commandment and sinned. What did Joab do to David, that he commanded that his old age should not end in peace, to Sheol?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܰܛܠܽܘܗ̱ܝ ܘܶܐܫܬܺܝܘ ܕܡܶܗ","severity":"info","text":"The phrase 'they killed him and drank his blood' echoes the accusation of deicide and blood libel found in early Christian anti-Jewish polemic, possibly referencing the ritual murder charge.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܘܺܝܕ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"David's pursuit of 'perfection' (ܓܡܺܝܪܽܘܬܳܐ) reflects the Syriac ascetic ideal of moral completeness, often linked to the concept of the 'perfect' (ܓܡܺܝܪ̈ܶܐ) in early monastic literature.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܶܐܢ ܫܰܡܥܺܝ ܨܰܚܝܶܗ","severity":"info","text":"The reference to Shimei reviling David alludes to 2 Samuel 16:5-8, where Shimei curses David during Absalom's rebellion, a key episode in David's narrative of forbearance.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܽܘܐܳܒ","severity":"info","text":"Joab (ܝܽܘܐܳܒ) is David's military commander, whose actions—including the killing of Abner and Amasa—are recounted in 2 Samuel; the homily here questions Joab's fate, reflecting a moral concern with divine justice for those who serve righteous kings.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܰܘ ܗܳܟܺܝܠ ܢܒܺܝܳܐ ܦܳܪܽܘܫܳܐ ܘܙܰܕܺܝܩܳܐ","severity":"info","text":"The phrase 'that distinguished and righteous prophet' marks a rhetorical shift from narrative to moral reflection, summarizing David's character before posing a rhetorical question about the fate of evil.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܰܫܝܽܘܠ","severity":"caution","text":"The final word 'to Sheol' (ܠܰܫܝܽܘܠ) is ambiguous: it may refer to the underworld or to a personification of death; the English draft's 'to Sheol' is a plausible reading, but the Syriac could also be read as a proper name or a place.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the opening line is ambiguous—likely referring to unspecified enemies of Christ or Israel, but not explicitly named.","The phrase 'to Sheol' (ܠܰܫܝܽܘܠ) could be interpreted as a destination or a personification; the reading 'to Sheol' is adopted here."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܐܶܠܴܐ ܗܳܕܶܐ ܝܺܕܺܝܥܳܐ ܗ̱ܝ: ܕܡܳܪܝܳܐ ܥܒܰܕ ܕܺܝܢܳܐ ܡܶܢ ܥܰܘ̈ܳܠܶܐ ܒܡܶܠܬܶܗ ܕܕܰܘܺܝܕ: ܘܒܺܐܝܕܰܘܗ̱ܝ̈ ܕܰܫܠܶܝܡܽܘܢ ܥܒܰܕ ܡܳܪܝܳܐ ܬܒܰܥܬܳܐ ܡܶܢ ܐܺܝܕ̈ܰܝ ܫܰܡܥܺܝ ܕܠܳܛ ܘܰܛܠܰܡ ܠܗܰܘ ܡܰܟܺܝܟܳܐ ܢܒܺܝܳܐ ܪܽܘܚܳܢܳܐ: ܘܡܶܢ ܐܺܝܕܰܝ̈ ܝܽܘܐܳܒ ܗܰܘ ܕܶܐܫܰܕ ܕܡܳܐ ܟܰܕ ܠܳܐ ܐܶܡܰܪ ܠܶܗ ܡܳܪܝܳܐ. ܘܶܐܬܢܰܩܰܡ ܡܳܪܝܳܐ ܡܶܢܗܽܘܢ ܒܝܰܕ ܫܠܶܝܡܽܘܢ: ܐܰܝܟ ܕܶܐܬܢܰܩܰܡ ܡܶܢ ܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ ܒܺܐܝܕܳܐ ܕܰܢܒܺܝ̈ܶܐ ܩܰܕ̈ܺܝܫܶܐ. ܝܰܘܡܳܢܳܐ ܕܶܝܢ ܗܳܐ ܡܶܢ ܕܰܗܘܳܐ ܫܰܝܢܳܐ ܒܰܐܪܥܳܐ: ܘܬܰܪܥܽܘܬܳܐ ܒܶܝܬ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܘܶܐܬܪܰܥܺܝ ܐܰܠܳܗܳܐ ܠܒܶܪ̈ܝܳܬܶܗ ܒܰܒܪܶܗ ܝܶܫܽܘܥ ܦܳܪܽܘܩܳܐ: ܐܶܠܽܘ ܕܳܚܠܺܝܢ ܗ̱ܘܰܘ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܡܶܢ ܡܳܪܰܢ ܘܤܳܛܶܝܢ ܗ̱ܘܰܘ ܡܶܢ ܒܺܝܫ̈ܳܬܳܐ: ܘܡܶܬܪܰܥܶܝܢ ܗ̱ܘܰܘ ܛܳܒ̈ܳܬܳܐ: ܘܡܶܫܬܟܰܚ ܗ̱ܘܳܐ ܚܰܕ ܐܰܘ ܬܪܶܝܢ ܒܺܝܫ̈ܺܝܢ ܒܰܐܪܥܳܐ: ܡܳܪܰܢ ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܗܽܘܢ ܠܗܳܠܶܝܢ ܬܪܶܝܢ ܐ̱ܢܳܫ̈ܺܝܢ ܒܺܝܫ̈ܺܝܢ: ܘܒܺܐܝܕܰܝ̈ ܛܳܒ̈ܶܐ ܠܳܐ ܐܳܬܝܳܐ ܗ̱ܘܳܬ ܥܰܠ ܐ̱ܢܳܫ ܒܺܝܫܬܳܐ: ܘܗܳܘܶܝܢ ܗ̱ܘܰܘ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܓܡܺܝܪ̈ܶܐ ܟܽܠܗܽܘܢ. ܐܶܠܴܐ ܚܢܰܢ ܗ̱ܽܘ ܝܰܘܡܳܢܳܐ ܡܢܳܚܺܝܢܰܢ ܕܢܶܗܘܶܐ ܬܳܒܽܘ̈ܥܶܐ ܕܪܽܘܓܙܳܐ. ܘܟܽܠܰܢ ܡܰܪܓܙܺܝܢܰܢ ܘܡܰܝܬܶܝܢܰܢ ܒܺܝܫܬܳܐ ܟܽܠܰܢ ܚܰܕ ܥܰܠ ܚܰܕ ܘܥܰܠ ܢܰܦܫܰܢ: ܥܕܰܡܳܐ ܕܣܳܝܦܺܝܢܰܢ ܟܽܠܰܢ ܚܰܕ ܡܶܢ ܚܰܕ: ܡܶܛܽܠ ܕܡܳܪܝܳܐ ܠܳܐ ܐܶܡܰܪ ܝܰܘܡܳܢ ܠܐ̱ܢܳܫ ܕܢܶܥܒܶܕ ܒܺܝܫ̈ܳܬܳܐ ܘܢܶܗܘܶܐ ܠܶܗ ܛܰܢܳܢܳܐ ܐܰܝܟ ܕܰܒܙܰܒܢ̈ܶܐ ܩܰܕ̈ܡܳܝܶܐ܀","english":"But this is known: that the Lord made judgment against the wicked through the word of David, and through the hands of Solomon the Lord exacted vengeance from the hands of Shimei the accursed, who wronged that humble and spiritual prophet, and from the hands of Joab, who shed blood without the Lord commanding him. And the Lord took vengeance on them through Solomon, just as he took vengeance on his enemies through the hands of the holy prophets. Now in the days when there was peace on earth and tranquility in the house of God for the righteous, and God tended his creatures through his son Jesus the Savior, then all the righteous were afraid of evil and shunned wicked deeds and pursued good deeds, and there might be found one or two evil persons on earth; evil would kill those two evil persons, and through the hands of the good no evil person would be slain, and all would be perfect righteous ones. But now these days are full of wrath, and all of us provoke and bring evil, each one against another and against himself, until we all destroy one another, because the Lord did not say today to anyone that he should do evil deeds and have profit as in former times.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Shimei the accursed","severity":"info","text":"Shimei ben Gera cursed David (2 Sam 16:5–13) and was later executed by Solomon (1 Kgs 2:8). The homilist treats Shimei’s wronging of the “humble and spiritual prophet” as a type of injustice avenged by God.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joab","severity":"info","text":"Joab killed Abner (2 Sam 3:27) and Amasa (2 Sam 20:10) without David’s command. Solomon had Joab executed (1 Kgs 2:28–34). The homilist presents Joab as one who shed blood without divine authorization.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܟܺܝܟܳܐ ܢܒܺܝܳܐ ܪܽܘܚܳܢܳܐ","severity":"info","text":"The phrase “humble and spiritual prophet” likely refers to David, who is elsewhere in Syriac tradition called a prophet (e.g., in the Psalter’s superscriptions). The epithet underscores David’s meekness in sparing Saul.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jesus the Savior","severity":"info","text":"The homilist contrasts a past era of peace under Christ with the present age of conflict. This reflects a common Syriac homiletic topos: the golden age of the early church versus contemporary moral decline.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܠܴܐ ܚܢܰܢ ܗ̱ܽܘ ܝܰܘܡܳܢܳܐ","severity":"info","text":"The passage pivots at “But now these days” (ܐܶܠܴܐ ܚܢܰܢ ܗ̱ܽܘ ܝܰܘܡܳܢܳܐ), shifting from biblical exempla to a contemporary lament. This contrast between past perfection and present corruption is a structural marker in the homily.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܪܰܥܺܝ ܐܰܠܳܗܳܐ ܠܒܶܪ̈ܝܳܬܶܗ ܒܰܒܪܶܗ ܝܶܫܽܘܥ ܦܳܪܽܘܩܳܐ","severity":"caution","text":"The phrase “God tended his creatures through his son Jesus the Savior” could be read as a reference to Christ’s pastoral role or to a period of divine favor. The Syriac ܐܶܬܪܰܥܺܝ (ethpa‘al of r‘y) means “was shepherded” or “was tended,” but the subject is ambiguous: God tends creatures, or creatures are tended? The translation opts for the former.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “through the word of David” (ܒܡܶܠܬܶܗ ܕܕܰܘܺܝܕ) could mean David’s prophecy or his command; the homilist likely intends the latter, as David’s word is an instrument of judgment.","The identity of the “humble and spiritual prophet” is not explicit; it is probably David, but could be another figure such as Nathan or Gad."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܐܳܦ ܐܰܒܪܳܗܳܡ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܡܰܕܢܰܚ ܗ̱ܘܳܐ ܚܽܘܒܶܗ ܥܰܠ ܟܽܠ ܕܥܳܒܪܺܝܢ ܗ̱ܘܰܘ ܥܠܰܘܗ̱ܝ ܛܳܒ̈ܶܐ ܘܒܺܝܫ̈ܶܐ: ܟܰܕ ܡܬܰܪܣܶܐ ܗ̱ܘܳܐ ܒܣܰܝܒܳܪܬܳܐ ܘܒܰܠܒܽܘܫܳܐ ܠܟܽܠ ܕܰܣܢܺܝܩ ܗ̱ܘܳܐ ܘܰܡܛܰܪܰܦ ܘܠܳܐ ܫܳܒܶܩ ܗ̱ܘܳܐ ܠܥܰܒ̈ܕܰܘܗ̱ܝ ܕܰܢܫܰܡܫܽܘܢ ܐܶܢܽܘܢ: ܐܶܠܴܐ ܗܽܘ ܐܰܝܟ ܥܰܒܕܳܐ ܩܳܐܶܡ ܗ̱ܘܳܐ ܩܕܳܡܰܝܗܽܘܢ ܘܳܐܡܰܪ ܗ̱ܘܳܐ ܠܥܰܒܕܰܘ̈ܗ̱ܝ ܕܰܥܒܰܕܘ ܠܟܽܘܢ ܙܶܕ̈ܩܳܬܳܐ ܒܡܰܫ̈ܟܢܰܝܟܽܘܢ ܡܶܢ ܐܶܫܟܳܪ̈ܰܝܟܽܘܢ: ܘܡܶܬܕܰܡܶܐ ܗ̱ܘܳܐ ܒܡܳܪܰܢ: ܘܰܡܫܺܝܓ ܗ̱ܘܳܐ ܪ̈ܶܓܠܶܐ ܕܰܐܟܣ̈ܢܳܝܶܐ: ܛܳܒ̈ܶܐ ܘܒܺܝܫ̈ܶܐ: ܟܰܕ ܠܳܐ ܟܬܰܒ ܠܶܗ ܡܳܪܰܢ ܢܳܡܽܘܣܳܐ. ܘܚܳܪ ܒܰܐܠܳܗܳܐ ܕܡܰܕܢܰܚ ܫܶܡܫܶܗ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ: ܘܥܰܠ ܟܳܦܪ̈ܰܝ ܛܰܝܒܽܘܬܳܐ ܘܥܰܠ ܣܕܽܘܡ ܘܥܰܠ ܕܰܐܟܘܳܬܳܗ: ܘܰܗܘܳܐ ܢܳܡܽܘܣܳܐ ܕܚܽܘܒܳܐ ܠܢܰܦܫܶܗ: ܘܰܐܕܢܰܚ ܚܽܘܒܶܗ ܥܰܠ ܟܽܠܢܳܫ: ܟܰܕ ܡܰܒܶܙ ܗ̱ܘܳܐ ܩܶܢܝܳܢܶܗ ܡܶܛܽܠ ܣܢ̈ܺܝܩܶܐ: ܘܟܰܕ ܕܳܒܪܺܝܢ ܗ̱ܘܰܘ ܐܰܢ̱ܬܬܶܗ ܡܶܢܶܗ: ܘܣܳܓܶܕ ܗ̱ܘܳܐ ܠܗܽܘܢ: ܘܡܶܬܡܰܟܰܟ ܩܕܳܡܰܝܗܽܘܢ ܘܫܳܐܶܠ ܒܰܫܠܳܡܗܽܘܢ ܘܩܳܪܶܐ ܠܗܽܘܢ ܡܳܪ̈ܰܝ ܒܚܽܘܒܶܗ ܕܰܠܘܳܬܗܽܘܢ. ܘܰܒܕܽܘܟܬܳܐ ܐ̱ܚܪܺܬܳܐ ܐܰܚܬܶܗ ܐܰܠܳܗܳܐ ܡܶܢ ܚܽܘܒܳܐ ܕܰܓܡܺܝܪ̈ܶܐ ܓܰܒܪܳܐ ܕܡܰܚܶܒ ܗ̱ܘܳܐ ܠܛܳܒ̈ܶܐ ܘܰܠܒ̈ܺܝܫܶܐ ܘܫܰܕܪܶܗ ܐܰܝܟ ܕܠܰܢ̈ܒܺܝܶܐ: ܘܶܐܙܰܠ ܚܪܰܒ ܡܰܠ̈ܟܶܐ ܪ̈ܰܫܺܝܥܶܐ ܕܶܐܬܥܰܠܰܠܘ ܥܰܠ ܕܠܳܐ ܕܺܝܠܗܽܘܢ. ܘܰܕܢܶܕܰܥ ܕܡܳܪܝܳܐ ܫܰܕܪܶܗ: ܐܰܪܥܶܗ ܡܶܢ ܒܳܬܰܪ ܕܰܪܕܰܦ ܥܰܡ̱ܡ̈ܶܐ ܣܰܓܺܝ̈ܐܶܐ ܒܐ̱ܢܳܫܳܐ ܙܥܽܘܪ̈ܰܝ ܒܡܶܢܝܳܢܳܐ ܘܶܐܡܰܪ ܠܶܗ: ܕܰܐܓܪܳܟ ܛܳܒ ܣܰܓܺܝ ܕܶܐܙܰܠܬ ܒܡܶܠܰܬܝ ܘܶܐܬܰܝܬ ܒܡܶܠܰܬܝ: ܘܠܳܐ ܐܶܬܝܰܥܰܢܬ ܥܰܠ ܒܶܙܬܳܐ.","english":"Also Abraham ran after perfection, when he set up his tent for all who passed by him, both good and evil, while he was preparing food and clothing for all who were in need and distress, and he did not allow his servants to serve them, but he himself stood before them like a servant, and said to his servants, \"What they have done for you, do righteousness for them in your dwellings from your stores.\" And he made himself like a poor man, and he washed the feet of strangers, both good and evil, while the law of love had not been written for him. And he looked to God, who sets his sun upon the good and upon the evil, and upon deniers of grace, and upon Sodom and its like. And the law of love became for himself, and he set up his tent for everyone, while he scattered his possessions for the sake of the needy. And when they were taking his wife from him, he worshipped them, and humbled himself before them, and greeted them, and called them \"my lords\" in his love toward them. And in another place, God brought down from the love of the perfect a man who loved both the good and the evil, and sent him like a prophet; and he went and destroyed wicked kings who had rebelled against what was not theirs. And when he knew that the Lord had sent him, he brought him back after he had pursued many peoples with a small army in a campaign, and said to him: \"Your reward is very good, because you went by my word and came by my word, and you did not stumble over plunder.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The Syriac term gmīrūṯā (perfection) is a key ascetic ideal in Syriac tradition, often denoting the complete life of a saint or monk. Here it frames Abraham's hospitality as a model of moral completeness.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܚܳܪ ܒܰܐܠܳܗܳܐ ܕܡܰܕܢܰܚ ܫܶܡܫܶܗ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ","severity":"info","text":"The image of God setting the sun on both good and evil echoes a common biblical trope (cf. Matt 5:45, though not a direct citation). The homilist uses it to justify Abraham's indiscriminate charity.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܳܡܽܘܣܳܐ ܕܚܽܘܒܳܐ","severity":"info","text":"The phrase 'law of love' (ʿāmōsā d-ḥubbā) is a distinctive ethical concept in this homily, possibly influenced by earlier Syriac writers like Ephrem. It presents love as a binding principle even before Mosaic law.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܕܢܶܕܰܥ ܕܡܳܪܝܳܐ ܫܰܕܪܶܗ","severity":"info","text":"The figure sent like a prophet to destroy wicked kings recalls the biblical narrative of Jehu (2 Kings 9–10), who was anointed to purge the house of Ahab. The homilist adapts this as a model of divinely sanctioned vengeance.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܒܕܽܘܟܬܳܐ ܐ̱ܚܪܺܬܳܐ","severity":"info","text":"The phrase 'in another place' (wa-bḏūkṯā ʾḥrītā) signals a shift to a second exemplum within the same narrative unit, contrasting Abraham's passive hospitality with an active, militant figure sent by God.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man who loved both good and evil' sent like a prophet is not named; it may refer to Jehu or a generic righteous warrior. The phrase 'he brought him back' (ܐܰܪܥܶܗ) could mean God recalled him or that the man returned voluntarily."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܐܳܦ ܡܰܠܟܺܝܙܕܶܩ ܐܰܪܥܶܗ ܒܠܰܚܡܳܐ ܘܰܒܚܰܡܪܳܐ ܘܒܰܪܟܶܗ: ܡܶܛܽܠ ܕܰܢܛܰܪ ܦܽܘܩܕ̈ܳܢܶܐ܀ ܐܳܦ ܐܶܠܺܝܳܐ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܐܶܣܰܪ ܚܰܨܰܘ̈ܗ̱ܝ ܚܽܘܒܳܢܳܐܺܝܬ ܘܒܰܣܺܝܡܳܐܺܝܬ: ܘܰܗܘܳܐ ܐܺܝܙܓܰܕܳܐ ܕܰܫܠܳܡܳܐ: ܘܰܪܗܶܛ ܡܺܝ̈ܠܶܐ ܣܰܓܺܝ̈ܐܶܐ ܩܕܳܡ ܐܳܚܳܒ ܒܥܶܠܕܒܳܒܶܗ ܘܪܳܕܽܘܦܶܗ: ܗܰܘ ܕܰܨܗܶܐ ܗ̱ܘܳܐ ܠܰܕܡܶܗ: ܘܰܒܟܽܠ ܡܰܠܟ̈ܘܳܢ ܒܳܥܶܐ ܗ̱ܘܳܐ ܠܶܗ ܕܢܶܩܛܠܶܗ: ܟܰܕ ܐܶܠܺܝܳܐ ܡܶܕܶܡ ܠܳܐ ܐܰܣܟܶܠ: ܐܶܠܴܐ ܕܡܳܪܝܳܐ ܐܰܠܨܶܗ ܕܗܳܠܶܝܢ ܦܶܬܓܳܡ̈ܶܐ ܢܶܥܒܶܕ. ܐܰܣܗܶܕ ܓܶܝܪ ܘܶܐܡܰܪ ܟܰܕ ܡܰܣܶܩ ܥܠܳܬܳܐ: ܥܢܺܝܢܝ ܡܳܪܝܳܐ: ܥܢܺܝܢܝ: ܕܢܶܕܰܥ ܟܽܠܶܗ ܥܰܡܳܐ ܕܰܐܢ̱ܬ ܗ̱ܽܘ ܐܰܠܳܗܳܐ: ܘܰܒܦܶܬܓܳܡܳܟ ܥܶܒܕܶܬ ܦܶܬܓܳܡ̈ܶܐ ܗܳܠܶܝܢ ܟܽܠܗܽܘܢ. ܡܶܛܽܠ ܗܳܟܺܝܠ ܣܰܟܠܽܘܬܳܐ ܕܥܰܡܳܐ ܘܰܕܡܰܠ̈ܟܶܐ ܕܟܳܦܪܺܝܢ ܗ̱ܘܰܘ ܒܰܐܠܳܗܳܐ: ܚܳܪܶܒ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܺܐܝܕܳܐ ܕܰܢܒܺܝ̈ܶܐ. ܐܶܠܺܝܳܐ ܓܶܝܪ ܨܰܠܺܝ ܘܰܢܚܶܬ ܡܶܛܪܳܐ: ܘܰܪܗܶܛ ܠܺܐܝܩܳܪܶܗ ܕܡܰܠܟܳܐ ܪܰܫܺܝܥܳܐ: ܕܢܶܥܽܘܠ ܠܒܰܝܬܶܗ ܒܺܐܝܩܳܪܳܐ. ܚܳܙܶܐ ܐܰܢ̱ܬ ܕܰܢܒܺܝ̈ܶܐ ܨܳܒܶܝܢ ܗ̱ܘܰܘ ܒܚܰܝܰܘ̈ܗ̱ܝ ܘܒܺܐܝܩܳܪܶܗ ܕܥܳܠܡܳܐ ܘܰܕܡܰܠܟܰܘ̈ܗ̱ܝ: ܘܗܳܢܽܘܢ ܐ̱ܢܳܫܳܐ ܟܳܦܪܺܝܢ ܗ̱ܘܰܘ ܒܰܐܠܳܗܳܐ ܘܡܰܣܟܠܺܝܢ ܗ̱ܘܰܘ ܒܰܢ̈ܒܺܝܶܐ܀ ܐܳܦ ܐܶܠܺܝܫܰܥ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܐܰܘܟܶܠ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ ܘܰܐܫܩܺܝ ܐܶܢܽܘܢ: ܐܰܝܟ ܕܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܶܥܒܕܽܘܢ ܠܶܗ ܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ: ܘܫܰܕܰܪ ܐܶܢܽܘܢ ܠܘܳܬ ܡܳܪܗܽܘܢ ܒܰܫܠܳܡܳܐ ܡܶܢ ܕܶܐܫܬܰܪܺܝܘ. ܘܰܒܕܽܘܟܬܳܐ ܐ̱ܚܪܺܬܳܐ ܐܰܚܬܶܗ ܡܳܪܝܳܐ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܘܡܶܢ ܚܽܘܒܳܐ: ܘܰܥܒܰܕ ܠܗܳܠܶܝܢ ܛܠܳܝ̈ܶܐ ܡܶܕܶܡ ܕܣܳܢܶܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܶܗ ܐܶܢ ܡܰܣܟܶܠ.","english":"Also Melchizedek offered bread and wine and blessed him, because he kept the commandments. Also Elijah ran after perfection, when he girded his loins with love and gentleness, and he was a messenger of peace, and he ran many words before Ahab, his enemy and persecutor, who thirsted for his blood and sought him in all kingdoms to kill him, while Elijah did nothing wrong, but the Lord compelled him to speak these words and do this. For he testified and said, when he offered the sacrifice: \"Answer me, Lord, answer me, so that all the people may know that you are God, and by your word I have done all these words.\" Therefore, because of the folly of the people and the kings who denied God, he destroyed them by the hand of the prophets. For Elijah prayed and brought down rain, and ran for the honor of the wicked king, so that he might enter his house with honor. You see that the prophets desired the life and honor of the world and its kings, and they grieved over those who denied God and were foolish toward the prophets. Also Elisha ran after perfection, when he fed his enemies and gave them drink, as he wished that his enemies would do to him, and he sent them to their master in peace after they were released. And in another place, the Lord brought down from grief and from love, and did to these youths what he wished that his enemy would do to him, if he were foolish.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܰܠܟܺܝܙܕܶܩ","severity":"info","text":"Melchizedek is presented as a type of the upright who keeps the commandments, offering bread and wine—a clear parallel to the eucharistic typology common in Syriac exegesis.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܺܝܳܐ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"Elijah's pursuit of 'perfection' (ܓܡܺܝܪܽܘܬܳܐ) echoes the ascetic ideal; his confrontation with Ahab alludes to 1 Kings 18–19, where Elijah challenges the king and the prophets of Baal.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܽܘܒܳܢܳܐܺܝܬ","severity":"info","text":"The adverb ܚܽܘܒܳܢܳܐܺܝܬ ('with love') is a key term in this memra, denoting the affective disposition of the upright; it recurs in the description of Elisha's actions.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܶܠܺܝܫܰܥ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"Elisha's feeding of his enemies and sending them in peace mirrors the earlier example of Abraham serving all who passed by, reinforcing the theme of radical hospitality and non-retaliation.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܒܕܽܘܟܬܳܐ ܐ̱ܚܪܺܬܳܐ","severity":"caution","text":"The phrase 'in another place' (ܘܰܒܕܽܘܟܬܳܐ ܐ̱ܚܪܺܬܳܐ) is ambiguous: it may refer to a different biblical episode or to a lost source; the following narrative about the Lord and the youths is obscure and may be corrupt.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܶܛܽܠ ܗܳܟܺܝܠ ܣܰܟܠܽܘܬܳܐ","severity":"info","text":"The homilist interprets the destruction of kings and people by the prophets as divine punishment for folly and denial of God, a theme common in Syriac polemical literature against paganism and heresy.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in another place' (ܘܰܒܕܽܘܟܬܳܐ ܐ̱ܚܪܺܬܳܐ) may refer to a specific biblical passage or to a lost source; the narrative about the Lord and the youths is unclear and possibly corrupt.","The identity of the 'youths' (ܛܠܳܝ̈ܶܐ) in the final sentence is not specified; they may be the sons of the prophets or a reference to a specific story (e.g., 2 Kings 2:23–24)."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܠܰܐܝܠܶܝܢ ܕܒܳܥܶܝܢ ܗ̱ܘܰܘ ܕܢܶܩܛܠܽܘܢܳܝܗ̱ܝ: ܥܒܰܕ ܠܗܽܘܢ ܛܳܒ̈ܳܬܳܐ ܚܠܳܦ ܒܺܝ̈ܫܳܬܳܐ: ܐܰܝܟ ܕܝܳܐܶܐ ܠܡܰܢ ܕܒܳܥܶܐ ܓܡܺܝܪܽܘܬܳܐ. ܘܗܳܠܶܝܢ ܛܠܳܝ̈ܶܐ ܕܰܓܚܶܟܘ ܘܶܐܡܰܪܘ: ܣܰܩ ܩܪܳܚܳܐ: ܘܰܥܒܰܕ ܠܗܽܘܢ ܡܶܕܶܡ ܕܠܳܐ ܥܳܒܶܕ ܚܽܘܒܳܐ ܘܟܺܐܢܽܘܬܳܐ: ܐܶܠܴܐ ܨܶܒܝܳܢܶܗ ܕܶܐܠܺܝܫܰܥ ܗܘܳܐ ܗ̱ܘܳܐ: ܒܗܳܝ ܕܰܐܘܟܶܠ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ: ܘܰܕܩܰܛܶܠ ܠܰܛܠܳܝ̈ܶܐ ܨܶܒܝܳܢܶܗ ܗ̱ܽܘ ܕܡܳܪܝܳܐ. ܐܺܝܬ ܗܳܟܺܝܠ ܕܽܘܟܬܳܐ ܕܡܳܪܝܳܐ ܐܰܚܶܬ ܐܶܢܽܘܢ ܠܰܢ̈ܒܺܝܶܐ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܘܡܶܢ ܚܽܘܒܳܐ: ܘܫܰܪܟܳܐ ܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܘܶܐܢ ܗ̱ܽܘ ܕܶܐܙܕܟܺܝܘ ܒܕܽܘܟܳܐ ܕܽܘܟܳܐ ܘܰܥܒܰܪܘ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܕܠܳܐ ܦܽܘܩܕܳܢܳܐ: ܐܰܟܶܣ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܘܶܐܬܝܰܕܥܰܬ ܕܰܐܣܟܶܠܘ: ܘܰܐܫܺܝܓܘ ܣܰܟܠ̈ܘܳܬܗܽܘܢ ܘܰܣܠܶܩܘ ܠܚܽܘܒܳܐ ܘܶܐܫܬܰܪܰܪܘ܀ ܘܗܳܒܶܝܠ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܡܰܪܟܶܢ ܪܺܝܫܶܗ ܩܕܳܡ ܩܳܛܽܘܠܶܗ: ܘܠܳܐ ܥܒܰܪ ܡܶܢ ܚܽܘܒܳܐ ܘܡܶܢ ܟܺܐܢܽܘܬܳܐ ܘܰܡܚܳܐ ܠܶܗ ܡܶܕܶܡ ܕܣܳܢܶܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫ ܢܶܡܚܶܝܘܗ̱ܝ. ܘܳܐܕܳܡ ܚܰܘܺܝ ܫܪܳܪܶܗ: ܟܰܕ ܠܳܐ ܬܒܰܥ ܥܝܳܪܬܶܗ ܕܗܳܒܶܝܠ ܡܶܢ ܐܺܝܕ̈ܰܝ ܩܳܐܶܝܢ: ܡܶܛܽܠ ܕܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܶܫܒܽܘܩ ܠܶܗ ܐ̱ܢܳܫ ܟܽܠ ܐܶܡܰܬܝ ܕܚܳܛܶܐ. ܗܳܟܰܢܳܐ ܓܶܝܪ ܡܢܳܚ ܗ̱ܘܳܐ ܕܢܶܫܒܽܘܩ ܠܶܗ ܡܳܪܝܳܐ: ܒܝܰܘܡܳܐ ܕܰܐܣܟܶܠ: ܘܠܳܐ ܩܰܛܠܶܗ܀","english":"to those who sought to kill him, he did good to them in return for evil, as is fitting for one who seeks perfection. And those youths who laughed and said, \"Go up, baldhead,\" he did to them something that does not involve love and gentleness, but it was Elisha's will that was at work, in that he fed them to the bears and killed the youths—his will was the Lord's. There is, therefore, a place where the Lord brought the prophets down from gentleness and from love, and the rest were running after perfection, and those who were purified in one place after another passed over from gentleness without commandment. Likewise, the Lord brought them down and it became known that they erred, and they abandoned their follies and ascended to love and became established. And Abel ran after perfection, when he bowed his head before his murderer, and did not transgress from love and from gentleness, and he gave him something that would suffice to save him from his murderer. And Adam showed his truth, when he did not seek Abel's burial from the hands of Cain, because he wanted Esau to forgive him whenever he sinned. For thus he thought that the Lord would forgive him on the day he erred, and did not kill him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kēˀānūṯā) is rendered 'gentleness' in the English draft. In this homily it denotes a mild, forbearing disposition, often paired with ܚܽܘܒܳܐ (ḥubbā, 'love') as a virtue of the upright.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܰܩ ܩܪܳܚܳܐ","severity":"info","text":"The taunt 'Go up, baldhead' (Syriac ܣܰܩ ܩܪܳܚܳܐ) alludes to 2 Kings 2:23, where youths mock the prophet Elisha. The homilist uses this episode to contrast Elisha's harsh response with the ideal of love and gentleness.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to Elisha feeding youths to bears (Syriac ܐܰܘܟܶܠ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ) is not found in the biblical account (2 Kings 2:23–24) but appears in later Jewish and Christian legend, possibly from the Lives of the Prophets or Syriac exegetical tradition.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative sequence of exempla: Elijah, Elisha, Abel, and Adam. Each figure illustrates a different response to persecution or sin, with the homilist weighing their actions against the ideals of love and gentleness.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ","severity":"caution","text":"The Syriac ܐ̱ܢܳܫ (ˀĕšāš) is ambiguous: it could mean 'Esau' (as in the English draft) or be a corruption of ܐ̱ܢܳܐ (ˀĕšāˀ, 'fire'). The context of Adam seeking forgiveness suggests a personal name, but the identification with Esau is unexpected and may reflect a textual error or a lost tradition.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ܐ̱ܢܳܫ (ˀĕšāš) is uncertain: the English draft reads 'Esau', but this is not clearly supported by the surrounding narrative about Adam and Cain. The phrase may be corrupt or refer to a different figure.","The phrase 'he gave him something that would suffice to save him from his murderer' (Abel) is obscure; the Syriac ܡܶܕܶܡ ܕܣܳܢܶܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫ ܢܶܡܚܶܝܘܗ̱ܝ may be textually damaged or reflect a non-biblical tradition."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܘܚܰܕ ܚܰܕ ܡܶܢܗܽܘܢ ܒܕܳܪܶܗ ܗܳܟܰܢ ܥܒܰܕܘ ܘܣܰܝܒܰܪܘ ܡܶܢ ܚܰܛܳܝ̈ܶܐ ܘܠܳܐ ܐܰܒܶܐܫܘ ܠܗܽܘܢ: ܡܶܛܽܠ ܕܣܳܢܶܝܢ ܗ̱ܘܰܘ ܕܐ̱ܢܳܫ ܢܰܒܶܐܫ ܠܗܽܘܢ ܘܠܳܐ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܡܶܕܶܡ ܕܣܳܢܶܝܢ ܗ̱ܘܰܘ ܠܰܐܚܪ̈ܳܢܶܐ: ܘܰܐܝܟ ܕܨܳܒܶܝܢ ܗ̱ܘܰܘ ܕܐ̱ܢܳܫ ܢܶܥܒܶܕ ܠܗܽܘܢ: ܗܳܟܰܢܳܐ ܥܒܰܕܘ ܗܶܢܽܘܢ ܠܟܽܠܢܳܫ: ܠܡܰܢ ܕܰܐܛܶܐܒ ܠܗܽܘܢ ܘܰܠܡܰܢ ܕܰܐܒܶܐܫ ܠܗܽܘܢ: ܟܽܠ ܐܶܡܰܬܝ ܕܡܳܪܝܳܐ ܠܳܐ ܡܰܥܒܶܕ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܰܩܛܺܝܪܳܐ ܕܢܰܒܶܐܫܽܘܢ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ. ܘܣܰܟܺܝܘ ܕܢܶܗܘܶܐ ܫܰܝܢܳܐ ܒܝܰܘܡܰܝܗ̈ܽܘܢ: ܘܢܶܬܓܰܡܪܽܘܢ ܘܢܶܫܬܰܡܠܽܘܢ ܒܪܽܘܚܳܐ ܦܰܪܰܩܠܺܝܛܳܐ: ܘܟܶܢ ܢܶܦܩܽܘܢ ܡܶܢ ܥܳܠܡܳܐ:\nܘܠܳܐ ܨܒܳܐ ܐܰܠܳܗܳܐ ܒܗܰܘ ܙܰܒܢܳܐ ܕܢܶܥܒܶܕ ܫܰܝܢܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܨܳܒܶܝܢ ܗ̱ܘܰܘ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܢܰܘܕܽܘܢ ܒܶܗ. ܡܶܛܽܠܗܳܢܳܐ ܡܶܢ ܪܽܘܚܩܳܐ ܚܙܰܐܽܘܗ̱ܝ ܠܫܰܝܢܳܐ ܕܰܥܬܺܝܕ ܗ̱ܘܳܐ ܕܢܶܗܘܶܐ ܒܝܰܕ ܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ: ܘܫܰܐܶܠܘ ܒܰܫܠܳܡܶܗ ܘܶܐܬܝܰܐܰܒܘ ܠܶܗ. ܘܶܐܫܬܰܘܕܺܝ ܠܗܽܘܢ ܡܳܪܰܢ: ܕܗܳܝ ܓܡܺܝܪܽܘܬܳܐ ܕܰܥܬܺܝܕ ܐ̱ܢܳܐ ܕܺܐܬܶܐ ܐܶܥܒܶܕ: ܝܳܗܶܒ ܐ̱ܢܳܐ ܠܳܗ ܠܟܽܘܢ: ܡܳܐ ܕܰܡܫܰܕܰܪ ܐ̱ܢܳܫ ܦܰܪܰܩܠܺܝܛܳܐ ܠܰܫܠ̈ܺܝܚܶܐ: ܐܳܦ ܠܟܽܘܢ ܓܳܡܰܪ ܐ̱ܢܳܐ ܠܟܽܘܢ ܡܶܛܽܠ ܕܣܰܟܺܝܬܽܘܢ ܠܺܝ ܘܰܪܗܶܛܬܽܘܢ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܕܥܺܝܪ̈ܶܐ ܥܶܠܳܝ̈ܶܐ: ܗܳܝ ܕܰܢܦܰܠ ܗ̱ܘܳܐ ܡܶܢܳܗ ܐܳܕܳܡ ܐܰܒܽܘܟܽܘܢ: ܡܰܣܶܩ ܐ̱ܢܳܐ ܠܟܽܘܢ ܘܠܰܐܒܽܘܟܽܘܢ ܐܳܕܳܡ ܠܪܰܘܡܳܐ ܕܰܢܦܰܠܬܽܘܢ ܡܶܢܶܗ. ܘܰܒܗܳܕܶܐ ܐܶܬܒܰܝܰܐܘ ܢܒܺܝ̈ܶܐ ܟܽܠܗܽܘܢ ܘܙܰܕ̈ܺܝܩܶܐ: ܘܰܫܟܶܒܘ ܟܽܠܗܽܘܢ ܒܗܰܝܡܳܢܽܘܬܳܐ ܘܰܒܚܽܘܒܳܐ ܘܰܒܟܺܐܢܽܘܬܳܐ: ܟܰܕ ܠܳܐ ܫܩܰܠܘ ܡܽܘܠܟܳܢܗܽܘܢ.","english":"And each one of them in his generation did thus and endured from sinners and did not become evil toward them, because they were seeking that no evil be done to them and they were not doing anything that they were seeking for others; and as they wished that it be done to them, so they did to everyone, both for good and for evil. Whenever the Lord did not make them suffer because of the evil of their enemies, they hoped that there would be a peacemaker in their days, and that they would be perfected and completed by the Paraclete, and that they would depart from the world.\n\nBut God did not wish at that time to make a peacemaker, because the sons of men did not wish to rejoice in him. For this reason, from afar they saw the peacemaker who was to come through the hand of Mar Jesus Christ, and they greeted him and submitted to him. And Mar acknowledged to them: \"This perfection that is to come, I will do; I will give it to you. When I send the Paraclete to the apostles, I will also perfect you, because you have hoped in me and run after the perfection of the Watchers, the high ones, that which Adam your father fell from; I will raise you and your father Adam to the height from which you fell.\" And in this all the prophets and the righteous were revealed, and all of them slept in faith, in love, and in hope, without receiving their reward.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Syriac term 'Paraclete' (from Greek παράκλητος) here refers to the Holy Spirit, consistent with Syriac Christian usage, and is linked to the apostles' mission.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ","severity":"info","text":"The phrase 'Mar Jesus Christ' and the promise of perfection echo New Testament themes of Christ as the bringer of salvation, possibly alluding to John 14:16-17 on the Paraclete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܺܝܪ̈ܶܐ ܥܶܠܳܝ̈ܶܐ","severity":"info","text":"The 'Watchers, the high ones' likely refers to angelic beings or a class of righteous figures in Syriac tradition, possibly linked to the 'sons of God' in Genesis 6:1-4 or apocalyptic literature.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of the prophets' and righteous ones' hope for a peacemaker, transitioning to a divine acknowledgment and promise of future perfection through Christ and the Paraclete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The theme of prophets and righteous ones 'sleeping in faith, love, and hope' without immediate reward reflects a common Syriac homiletic motif of eschatological fulfillment, as seen in works like the 'Cave of Treasures'.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'peacemaker' (ܫܰܝܢܳܐ) is ambiguous: it may refer to Christ, the Paraclete, or a specific eschatological figure; the text suggests it is Christ through the phrase 'through the hand of Mar Jesus Christ'.","The phrase 'Watchers, the high ones' (ܥܺܝܪ̈ܶܐ ܥܶܠܳܝ̈ܶܐ) is ambiguous; it could denote angels or a class of righteous ancestors, and its connection to Adam's fall is not fully explained."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܘܶܐܡܰܪ ܡܳܪܰܢ ܠܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ: ܕܰܢܒܺܝ̈ܶܐ ܘܙܰܕ̈ܺܝܩܶܐ ܣܰܟܺܝܘ ܕܢܶܚܙܽܘܢ ܫܰܝܢܳܐ ܕܰܐܢ̱ܬܽܘܢ ܚܳܙܶܝܬܽܘܢ ܘܠܳܐ ܚܙܰܘ: ܘܰܠܡܶܫܡܰܥ ܡܶܕܶܡ ܕܰܐܢ̱ܬܽܘܢ ܫܳܡܥܺܝܢ ܐܢ̱ܬܽܘܢ ܘܠܳܐ ܫܡܰܥܘ: ܐܶܠܴܐ ܐܶܠܽܘ ܐܰܘܕܺܝܘ ܒܺܝ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܘܥܶܒܕܶܬ ܫܰܝܢܳܐ ܒܝܰܘܡܰܝ̈ܗܽܘܢ: ܐܰܟܘܳܬܟܽܘܢ ܗܳܘܶܝܢ ܗ̱ܘܰܘ܀ ܚܪܰܒ ܐܶܢܽܘܢ ܓܶܝܪ ܡܳܪܝܳܐ ܒܝܰܕ ܢܒܺܝ̈ܶܐ ܠܥܰܡ̱ܡ̈ܶܐ ܡܰܣܟ̈ܠܳܢܶܐ: ܕܢܶܕܚܠܽܘܢ ܘܢܰܘܕܽܘܢ ܒܶܗ ܗܶܢܽܘܢ ܡܶܢ ܨܶܒܝܳܢܗܽܘܢ ܘܠܳܐ ܐܶܬܛܦܺܝܣܘ ܡܶܛܽܠ ܨܶܒܝܳܢܗܽܘܢ ܚܰܪܡܳܐ: ܘܰܢܦܰܠܘ ܟܽܠܗܽܘܢ ܒܚܰܪܒܳܐ ܥܕܰܡܳܐ ܕܶܐܬܓܠܺܝ ܡܳܪܰܢ ܘܰܙܟܳܐ ܐܶܢܽܘܢ ܩܛܺܝܪܳܐ ܕܚܽܘܒܶܗ ܘܰܕܡܽܘܟܳܟܶܗ: ܘܰܐܦܢܺܝ ܐܶܢܽܘܢ ܠܰܦܝܳܣܳܐ ܒܡܰܟܺܝܟܽܘܬܶܗ: ܘܰܐܘܕܺܝܘ ܕܡܳܪܝܰܐ ܗ̱ܘ ܐܰܠܳܗܳܐ: ܘܶܐܫܬܰܝܰܢ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ. ܟܰܕ ܐܳܦ ܡܶܢ ܚܽܘܒܶܗ ܕܝܶܫܽܘܥ ܡܪܰܕܘ ܡܶܢܗܽܘܢ ܒܩܰܫܝܽܘܬ ܠܶܒܗܽܘܢ:\nܐܶܡܰܪ ܕܶܝܢ ܡܳܪܰܢ ܠܰܓܒܰܘ̈ܗ̱ܝ: ܕܶܐܫܬܰܘܕܺܝܬ ܠܗܽܘܢ ܠܰܢܒܺܝ̈ܶܐ ܕܺܐܬܶܐ ܘܶܐܓܡܽܘܪ ܐܶܢܽܘܢ. ܟܽܠܶܗ ܓܶܝܪ ܕܠܳܐ ܐܶܬܓܡܰܪܘ: ܠܰܘ ܕܰܒܨܺܝܪܺܝܢ ܗ̱ܘܰܘ ܡܶܢܟܽܘܢ ܕܢܶܬܓܰܡܪܽܘܢ: ܐܶܠܴܐ ܡܶܛܽܠ ܕܠܳܐ ܗܘܳܐ ܫܰܝܢܳܐ ܒܝܰܘܡܰܝܗ̈ܽܘܢ. ܡܶܛܽܠܗܳܢܳܐ ܟܺܐܢܽܘܬܳܐ ܡܰܥܒܕܳܐ: ܕܳܐܦ ܗܶܢܽܘܢ ܢܶܬܓܰܡܪܽܘܢ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܫܠܺܝܚܳܐ: ܕܠܰܝܬ ܠܰܢ ܝܰܬܺܝܪ ܡܶܢܗܽܘܢ: ܩܰܕܶܡ ܚܙܳܐ ܕܒܶܠܥܳܕܰܝܢ ܠܳܐ ܡܶܬܓܰܡܪܺܝܢ. ܝܰܬܺܝܪܳܐ ܕܶܝܢ ܕܶܐܡܰܪ: ܐܰܝܟ ܗܰܘ ܕܰܚܢܰܢ ܚ̱ܢܰܢ ܠܰܡ ܩܰܕ̈ܡܳܝܶܐ ܡܣܰܪܗܶܒ ܕܰܢܓܰܡܪܰܢ ܩܕܳܡܰܝܗܽܘܢ ܘܠܳܐ ܠܗܽܘܢ ܩܕܳܡܰܝܢ.","english":"And our Lord said to his disciples: \"The prophets and the righteous have grown weary that they might see the time when you would come, and you have seen and not seen; and to hear something of what you would hear, and you have come and not heard. But they went and confessed me among the sons of men, and the time was fulfilled in their days. They were like you.\" For the Lord destroyed the foolish peoples by the hand of the prophets, so that they might fear and worship him, and they came from their own will and were not compelled because of their will by the sword; and they all fell by the sword until the Lord was revealed and the narrow knot of his love and his humility conquered them, and he turned them to reconciliation by his meekness, and they confessed that the Lord is God; and what is on earth and what is in heaven was established. When also from the love of Jesus the rebellious among them were subdued by the hardness of their heart.\n\nAgain, our Lord said to his chosen ones: \"I confessed to you concerning the prophets, that I would come and complete them.\" For all that was not completed was not because they were inferior to you who would be completed, but because the time was not in their days. For this reason, the work that causes pain: that they also might be completed. For this reason the apostle said: \"You have no more than they,\" before he saw that without you they are not completed. And the additional thing he said: \"Like one who sinned, sinning against the first ones, hastening that you might complete before them, and not they before you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܶܐܡܰܪ ܡܳܪܰܥ ܠܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ","severity":"info","text":"The homilist attributes a saying to 'our Lord' (Jesus) addressed to 'his disciples,' framing the subsequent content as dominical teaching.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܡܰܪ ܫܠܺܝܚܳܐ: ܕܠܰܝܬ ܠܰܥ ܝܰܬܺܝܪ ܡܶܢܗܽܘܢ","severity":"info","text":"The phrase 'the apostle said: You have no more than they' echoes 2 Corinthians 10:14? (likely a misremembered or adapted Pauline reference, possibly 2 Cor 10:14 or Rom 3:9?); the exact source is uncertain.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܪܰܒ ܐܶܢܽܘܢ ܓܶܝܪ ܡܳܪܝܳܐ ܒܝܰܕ ܢܒܺܝ̈ܶܐ ܠܥܰܡ̱ܡ̈ܶܐ ܡܰܣܟ̈ܠܳܢܶܐ","severity":"info","text":"The motif of God destroying 'foolish peoples' by the hand of prophets reflects a typological reading of Old Testament conquest narratives (e.g., Joshua, Elijah) as prefiguring Christ's victory.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܐܦܢܺܝ ܐܶܢܽܘܢ ܠܰܦܝܳܣܳܐ ܒܡܰܟܺܝܟܽܘܬܶܗ","severity":"info","text":"The phrase 'turned them to reconciliation by his meekness' parallels the homily's earlier theme of uprightness and humility as means of conversion, echoing the work's title.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܡܰܪ ܕܶܝܢ ܡܳܪܰܥ ܠܰܓܒܰܘ̈ܗ̱ܝ","severity":"info","text":"The passage is structured as a double dominical saying: first to 'his disciples,' then to 'his chosen ones,' reinforcing the homily's rhetorical pattern of repeated authoritative speech.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܫܬܰܝܰܥ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ","severity":"caution","text":"The phrase 'what is on earth and what is in heaven was established' is ambiguous: it may refer to the establishment of cosmic order or to the confirmation of doctrine; the Syriac allows both readings.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' cited is unclear; the phrase 'You have no more than they' does not correspond exactly to any known Pauline verse.","The phrase 'what is on earth and what is in heaven was established' could be interpreted as either cosmic or doctrinal establishment.","The referent of 'the first ones' in the final sentence is ambiguous: it may refer to the prophets or to earlier generations of the righteous."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܕܝܰܘܡܳܢ: ܗܶܢܽܘܢ ܐܶܢܽܘܢ ܕܡܽܘܬܳܐ ܕܰܫܠ̈ܺܝܚܶܐ ܕܺܐܝܬܶܝܗ ܡܰܘܗܰܒܬܳܐ ܪܰܒܬܳܐ: ܢܒܺܝ̈ܶܐ ܕܶܝܢ ܘܟܺܐܢ̈ܶܐ ܩܰܕ̈ܡܳܝܶܐ: ܐܰܝܠܶܝܢ ܕܶܐܬܓܡܰܪܘ ܡܶܢ ܕܰܢܦܰܩܘ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ ܡܶܛܽܠܗܳܕܶܐ ܐܶܬܓܡܰܪܘ: ܥܰܠ ܕܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܒܳܬܰܪ ܚܽܘܒܳܐ ܘܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܒܗܳܢܳܐ ܥܳܠܡܳܐ. ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܣܳܠܶܩ ܐ̱ܢܳܫ ܠܚܽܘܒܳܐ: ܘܡܶܢ ܚܽܘܒܳܐ ܡܶܬܥܰܠܶܐ ܠܰܓܡܺܝܪܽܘܬܳܐ܀ ܫܰܪܟܳܐ ܕܶܝܢ ܟܽܠ ܕܠܳܐ ܡܶܬܓܡܰܪ ܒܗܳܢܳܐ ܙܰܒܢܳܐ ܘܟܶܢ ܢܳܦܶܩ ܡܶܢ ܥܳܠܡܳܐ: ܠܳܐ ܡܶܬܓܡܰܪ ܒܗܰܘ ܥܳܠܡܳܐ: ܐܶܠܴܐ ܟܽܠܢܳܫ ܐܰܝܟ ܪܶܗܛܶܗ ܝܳܪܬܺܝܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ ܘܰܠܬܰܚܬ: ܡܰܠ̈ܦܳܢܶܐ ܕܡܰܠܦܺܝܢ ܠܣܰܓܺܝ̈ܐܶܐ ܘܚܰܝ̈ܠܬܳܢܶܐ ܕܫܳܩܠܺܝܢ ܟܽܘܪܗܳܢܳܐ ܕܰܟܪ̈ܺܝܗܶܐ: ܘܰܡܫܰܝܢܺܝܢ ܠܣܰܓܺܝ̈ܐܶܐ: ܘܟܽܠܢܳܫ ܐܰܝܟ ܕܡܶܫܬܟܰܚ ܒܰܦܫܺܝܛܽܘܬܳܐ ܕܡܰܘܗ̈ܒܳܬܳܐ ܘܒܰܦܨܺܝܚܽܘܬܳܐ ܕܰܡܪܰܚܡܳܢܽܘܬܳܐ ܘܒܰܚܦܺܝܛܽܘܬܳܐ ܕܪܺܝܫܳܢܽܘܬܳܐ: ܐܰܘ ܒܗܺܝܠܽܘܬܳܐ ܕܡܰܚܒܳܢܽܘܬܳܐ ܕܡܰܚܶܒ ܕܠܳܐ ܫܓܽܘܫܝܳܐ:\nܘܟܶܢ ܐ̱ܢܳܫ ܐ̱ܢܳܫ ܒܕܰܪܓܶܗ. ܐܶܢ ܐ̱ܢܳܫ ܕܶܝܢ ܡܶܣܬܰܪܰܩ ܠܶܗ ܘܡܶܬܩܰܕܰܫ: ܡܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ ܘܡܶܬܓܡܰܪ. ܘܚܰܘܺܝ ܫܠܺܝܚܳܐ ܕܣܳܡ ܐܰܠܳܗܳܐ ܒܥܺܕ̱ܬܳܐ ܓܡܺܝܪ̈ܶܐ ܒܳܬܰܪܗܽܘܢ ܢܒܺܝ̈ܶܐ ܘܒܳܬܰܪܗܽܘܢ ܚܰܝ̈ܠܬܳܢܶܐ ܘܡܰܠ̈ܦܳܢܶܐ ܘܰܡܒܰܢ̈ܝܳܢܶܐ ܘܰܡܥܰܕܪ̈ܳܢܶܐ ܘܒܳܬܰܪܗܽܘܢ ܡܰܘܗ̈ܒܳܬܳܐ ܕܳܐܣܝܽܘܬܳܐ. ܘܚܰܘܺܝ ܕܰܡܝܰܬܰܪ ܗ̱ܽܘ ܕܰܪܓܳܐ ܡܶܢ ܕܰܪܓܳܐ: ܥܰܠ ܗܳܠܶܝܢ ܗ̱ܽܘ ܓܶܝܪ ܡܰܘܗ̈ܒܳܬܳܐ ܕܝܰܘܡܳܢ ܐܶܡܰܪ ܫܠܺܝܚܳܐ: ܕܣܳܡ ܐܰܠܗܳܐ ܒܥܺܕ̱ܬܳܐ.","english":"The upright of today, they have seen the sight of the death of the apostles, which is a great gift. The prophets and the righteous of old, those who were perfected when they departed from this world, they labored for the sake of the apostles that they might be perfected. For they were running after love and after perfection in this world. From righteousness one ascends to love, and from love one is raised to perfection. The remainder, however, everything that is not perfected in this time, and also when one departs from the world, is not perfected in that world; but each one, according to his running, inherits from perfection downward. Teachers who teach many, and healers who take away the sickness of the sick and heal many, and each one according to what is found in the simplicity of gifts and in the gladness of compassion and in the diligence of headship, or in the haste of the love that loves without disturbance.\n\nAnd also each person according to his rank. If a person, however, is emptied and sanctified, he receives the Paraclete and is perfected. And show the apostle whom God placed in the Church: the upright after them, the prophets, and after them the healers and teachers and evangelists and helpers, and after them the gifts of healing. And show that one rank is superior to another rank. For concerning these, the apostle whom God placed in the Church spoke of the gifts of today.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"The term ܓܡܺܝܪ̈ܶܐ (gmīrē) is rendered 'upright' in the English draft, but its root meaning is 'perfect' or 'complete'. The homily plays on this root to connect the 'upright' with the concept of perfection (ܓܡܺܝܪܽܘܬܳܐ) developed in the passage.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Greek loanword ܦܰܪܰܩܠܺܝܛܳܐ (paraclīṭā) means 'Paraclete' or 'advocate', a term used in the New Testament for the Holy Spirit (John 14:16, 26; 1 John 2:1). Here it is received by the person who is 'emptied and sanctified', marking a stage of spiritual perfection.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The mention of the Paraclete receiving and being perfected echoes Johannine language (John 14:16, 26; 1 John 2:1) and may also reflect early Syriac traditions of the Holy Spirit as the 'Paraclete' in baptismal or ascetical contexts.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a hierarchical sequence of spiritual ranks: the upright (today), prophets, healers, teachers, evangelists, helpers, and gifts of healing. This structure mirrors the earlier contrast between the 'upright of today' and the 'prophets and righteous of old'.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The list of roles—healers, teachers, evangelists, helpers—reflects the charismatic and ministerial organization of early Syriac Christianity, where healing gifts and teaching were closely associated with apostolic succession and the 'apostle whom God placed in the Church'.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the remainder, however, everything that is not perfected in this time' is ambiguous: it may refer to those who die imperfect, or to unfinished spiritual work. The homily asserts that such imperfection is not completed in the next world, but the logic of 'inheriting from perfection downward' is elliptical.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle whom God placed in the Church' is not specified; it may refer to a named apostle (e.g., Paul) or to a generic apostolic figure.","The phrase 'from perfection downward' is unclear: it may mean that each person inherits a lesser degree of perfection, or that inheritance proceeds from a state of perfection to lower states."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܢܒܺܝ̈ܶܐ ܓܶܝܪ ܩܰܕ̈ܡܳܝܶܐ ܘܰܫܠ̈ܺܝܚܶܐ: ܐܰܟܚܕܳܐ ܡܶܬܒܰܣܡܺܝܢ ܒܡܰܠܟܽܘܬܳܐ ܐܰܝܟ ܡܶܠܬܶܗ ܕܡܳܪܰܢ ܕܙܳܪܽܘܥܳܐ ܘܚܳܨܽܘܕܳܐ ܐܰܟܚܕܳܐ ܢܶܚܕܽܘܢ ܕܺܐܝܬܰܝܗܽܘܢ ܢܒܺܝ̈ܶܐ ܘܰܫܠ̈ܺܝܚܶܐ: ܘܚܳܕܶܝܢ ܥܰܡܗܽܘܢ ܟܽܠ ܕܡܶܬܓܰܡܪܺܝܢ ܘܢܳܦܩܺܝܢ ܡܶܢ ܥܳܠܡܳܐ ܗܳܢܳܐ ܥܳܒܽܘܪܳܐ܀ ܝܰܘܡܳܢ ܕܶܝܢ ܕܶܐܬܳܐ ܡܳܪܰܢ ܘܫܰܝܶܢ ܒܰܕܡܳܐ ܕܰܙܩܺܝܦܶܗ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ: ܐܳܦ ܒܢܰܝ̈ܢܳܫܳܐ ܐܶܬܛܦܺܝܣܘ ܒܝܰܕ ܢܒܺܝ̈ܶܐ ܘܰܒܝܰܕ ܡܳܪܰܢ ܘܰܫܠ̈ܺܝܚܰܘܗ̱ܝ ܘܰܒܝܰܕ ܡܰܠ̈ܦܳܢܶܐ ܘܰܒܝܰܕ ܚܰܝ̈ܠܬܳܢܶܐ ܘܰܒܝܰܕ ܡܚܰܦ̈ܛܳܢܶܐ ܘܶܐܡܰܪܘ ܟܽܠܢܳܫ ܕܡܳܪܝܰܐ ܗ̱ܘ ܐܰܠܳܗܳܐ: ܐܰܘ ܕܰܟܝܳܐܺܝܬ ܐܰܘ ܠܳܐ ܕܰܟܝܳܐܺܝܬ: ܐܰܘ ܒܩܽܘܫܬܳܐ ܐܰܘ ܒܥܰܘܠܳܐ. ܐܶܬܟܪܶܙ ܠܶܗ ܝܰܘܡܳܢ ܡܳܪܰܢ ܒܰܒܪܺܝܬܳܐ ܕܡܰܘܕܶܐ ܒܰܐܒܳܐ ܐܰܘ ܕܡܰܘܕܶܐ ܒܰܒܪܳܐ ܐܰܘ ܒܪܽܘܚܳܐ ܘܶܐܢ ܛܳܒܳܐܺܝܬ ܐܰܘ ܠܳܐ ܛܳܒܳܐܺܝܬ ܐܰܚܺܝܕܺܝܢ: ܐܶܠܴܐ ܠܳܐ ܐܳܡܪܺܝܢ ܐܰܝܟ ܗܳܠܶܝܢ ܚܰܪ̈ܡܶܐ ܕܡܶܢ ܩܕܺܝܡ ܕܡܳܐ ܛܶܐܒܶܗ ܕܡܳܪܝܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܫܬܰܝܰܢ ܠܶܗ ܡܳܪܝܳܐ ܥܰܡܗܽܘܢ ܒܗܳܢܳܐ ܙܰܒܢܳܐ: ܐܳܦܶܢ ܠܳܐ ܕܟܶܝܢ ܒܗܰܝܡܳܢܽܘܬܳܐ. ܥܰܕ ܐܳܬܶܐ ܕܺܝܢܳܐ ܥܬܺܝܕܳܐ ܘܦܳܪܰܥ ܡܳܪܝܳܐ ܝܶܫܽܘܥ ܠܟܽܠܢܳܫ ܐܰܝܟ ܥܒܳܕܰܘܗ̱ܝ̈ ܘܰܐܝܟ ܗܰܝܡܳܢܽܘܬܶܗ. ܠܳܐ ܗܳܟܺܝܠ ܣܢܺܝܩ ܡܳܪܝܳܐ ܝܶܫܽܘܥ ܝܰܘܡܳܢ ܥܰܠ ܐ̱ܢܳܫ ܕܢܶܗܘܶܐ ܠܶܗ ܛܢܳܢܳܐ ܘܢܶܪܕܶܐ ܒܶܗ ܠܐ̱ܢܳܫ ܕܡܰܪܫܰܥ: ܡܶܛܽܠ ܕܗܽܘ ܡܳܪܝܳܐ ܪܳܕܶܐ ܝܰܘܡܳܢ ܠܡܰܢ ܕܡܰܣܟܶܠ ܒܶܗ: ܡܶܛܽܠ ܕܺܝܕܰܥܘ ܠܗܽܘܢ ܟܽܠܗܽܘܢ ܥܰܡ̱ܡ̈ܶܐ: ܕܺܐܝܬ ܐܰܠܳܗܳܐ ܒܰܫܡܰܝܳܐ ܕܰܡܡܺܝܬ ܘܡܰܚܶܐ.","english":"The prophets and the apostles, they rejoice together in the kingdom, as the Lord said: the sower and the reaper rejoice together. They see that they are prophets and apostles, and they rejoice with all who are perfected and depart from this transient world. On the day when the Lord came and poured out the blood of his crucifixion, both that on earth and that in heaven, even the living were sealed by the prophets and by the Lord and his apostles and by the teachers and by the powers and by the zealots, and they said: Everyone for whom the Lord is God, whether purely or impurely, whether in truth or in iniquity, on that day the Lord was proclaimed in creation, whether confessing the Father or confessing the Son or the Spirit, whether well or not well, they were held, but they do not say like these accursed ones from ancient times, when the Lord was not pleased. Because of this, the Lord was established with them in this time, even if not in true faith. Until the coming of the future judge, the Lord Jesus will repay everyone according to their deeds and according to their faith. Therefore, the Lord Jesus is not concerned today about a person who will have a bridle and be led by it to a person who is wicked, because he is the Lord who leads today the one who errs with him, because all the peoples have known that there is a God in heaven who kills and brings to life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܠܟܽܘܬܳܐ","severity":"info","text":"The Syriac term malkūṯā can mean 'kingdom' or 'reign'; here it likely refers to the heavenly kingdom, a standard eschatological concept in Syriac homiletics.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܠܬܶܗ ܕܡܳܪܰܥ ܕܙܳܪܽܘܥܳܐ ܘܚܳܨܽܘܕܳܐ","severity":"info","text":"The phrase 'the sower and the reaper rejoice together' is not a direct biblical quotation but echoes agricultural imagery found in the New Testament (e.g., Matt 13:3–9, Luke 8:5–8).","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܰܪ̈ܡܶܐ","severity":"info","text":"The term 'accursed ones' (ḥarmē) likely refers to heretical groups, possibly those denying orthodox Trinitarian confession, a common polemical target in Syriac literature.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general statement about prophets and apostles rejoicing to a specific historical moment (the crucifixion) and then to a present-day application concerning faith and judgment.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The emphasis on 'true faith' and the future judge reflects later Syriac concerns with orthodoxy and eschatological reward, possibly addressing contemporary debates about faith and works.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the blood of his crucifixion, both that on earth and that in heaven' is ambiguous: it may refer to the physical blood of Christ and a spiritual counterpart, or to the blood shed on earth and its heavenly significance.","The identity of 'the living' who were 'sealed' is unclear; it could refer to believers or to all humanity.","The clause 'whether confessing the Father or confessing the Son or the Spirit, whether well or not well' is syntactically ambiguous, possibly indicating a range of heretical positions."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܠܳܐ ܗܳܟܺܝܠ ܣܢܺܝܩ ܡܳܪܝܳܐ ܝܰܘܡܳܢ ܐܰܝܟ ܕܡܶܢ ܩܕܺܝܡ ܕܰܣܢܺܝܩ ܗ̱ܘܳܐ ܥܰܠ ܢܒܺܝ̈ܶܐ: ܡܶܛܽܠ ܕܠܳܐ ܡܶܣܬܰܟܠܺܝܢ ܗ̱ܘܰܘ ܪ̈ܰܫܺܝܥܶܐ ܠܳܐ ܡܰܢ ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܗܽܘܢ ܘܠܳܐ ܡܰܢ ܡܰܚܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ. ܐܶܢ ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܗܽܘܢ ܓܶܝܪ ܡܳܪܝܳܐ ܕܠܳܐ ܢܒܺܝ̈ܶܐ: ܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܠܳܐ ܐܶܢ ܡܳܪܝܳܐ ܩܳܛܶܠ ܠܗܽܘܢ ܘܠܳܐ ܐܶܢ ܦܬܰܟܪ̈ܰܝܗܽܘܢ: ܘܗܳܘܶܝܢ ܗ̱ܘܰܘ ܕܣܳܒܪܺܝܢ ܕܰܦܬܰܟܪ̈ܰܝܗܽܘܢ ܩܰܛܶܠܘ ܐܶܢܽܘܢ ܘܬܰܡܳܢ ܡܰܣܓܶܝܢ ܗ̱ܘܰܘ ܡܩܰܪܒܺܝܢ ܒܳܥܽܘܬܳܐ. ܘܰܐܝܟܳܐ ܕܡܰܚܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ: ܗܳܘܶܝܢ ܗ̱ܘܰܘ ܪܳܢܶܝܢ ܕܰܦܬܰܟܪ̈ܰܝܗܽܘܢ ܐܰܚܺܝܘ ܐܶܢܽܘܢ ܘܬܽܘܒ ܡܰܣܓܶܝܢ ܗ̱ܘܰܘ ܪܳܚܡܺܝܢ ܠܗܽܘܢ: ܘܗܳܘܝܳܐ ܗ̱ܘܳܬ ܡܰܪܕܽܘܬܳܐ ܣܪܺܝܩܬܳܐ: ܘܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܡܰܢ ܪܳܕܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ: ܘܠܳܐ ܡܶܛܽܠ ܡܳܢܳܐ ܡܶܬܪܕܶܝܢ ܗ̱ܘܰܘ. ܒܪܺܝܟ ܗ̱ܽܘ ܡܳܪܰܢ ܝܶܫܽܘܥ: ܕܒܰܩܛܺܝܪܳܐ ܕܚܽܘܒܶܗ ܦܪܰܩ ܐܶܢܽܘܢ ܡܶܢ ܚܰܪܒܳܐ ܕܰܦܬܰܟܪ̈ܶܐ܀ ܠܳܐ ܗܳܟܺܝܠ ܟܳܠܶܐ ܐܰܠܳܗܳܐ ܠܐ̱ܢܳܫ ܝܰܘܡܳܢܳܐ ܡܶܢ ܚܽܘܒܳܐ ܘܡܶܢ ܓܡܺܝܪܽܘܬܳܐ. ܢܶܪܗܰܛ ܗܳܟܺܝܠ ܒܳܬܰܪ ܚܽܘܒܳܐ: ܡܶܛܽܠ ܕܶܐܢ ܢܳܦܶܩ ܐ̱ܢܳܫ ܝܰܘܡܳܢ ܟܰܕ ܠܳܐ ܓܡܺܝܪ ܡܶܢ ܥܳܠܡܳܐ: ܠܳܐ ܓܳܡܰܪ ܠܶܗ ܡܳܪܰܢ ܐܰܝܟ ܕܠܰܢ̈ܒܺܝܶܐ: ܘܶܐܢ ܐ̱ܢܳܫ ܠܳܐ ܪܳܕܶܐ ܝܰܘܡܳܢܳܐ ܒܥܶܩ̈ܒܳܬܳܐ ܕܡܳܪܰܢ ܘܕܰܫܠܺܝܚܰܘ̈ܗ̱ܝ: ܠܳܐ ܐܳܙܶܠ ܠܘܳܬ ܢܒܺܝ̈ܶܐ: ܡܶܛܽܠ ܕܰܢܒܺܝ̈ܶܐ ܡܶܢ ܒܳܬܰܪ ܕܰܢܦܰܩܘ ܡܶܢ ܥܳܠܡܳܐ: ܓܡܰܪ ܐܶܢܽܘܢ ܡܳܪܰܢ ܠܥܺܝܢ ܫܠܺܝܚ̈ܶܐ ܘܥܰܠܺܝ ܐܶܢܽܘܢ ܠܰܐܬܪܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ: ܠܗܽܘܢ ܘܰܠܙܰܕܺܝܩ̈ܶܐ ܟܽܠܗܽܘܢ ܐܰܝܠܶܝܢ ܕܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܐܰܟܘܳܬܗܽܘܢ.","english":"Therefore, the Lord is not distressed today as he was distressed in former times on account of the prophets, because the wicked did not understand whether the Lord was killing them or giving them life. For if the Lord had killed them without the prophets, they would not have known whether the Lord had killed them or their idols, and they would have thought that their idols had killed them, and then they would have increased their offerings and sacrifices. And where the Lord gave them life, they would have thought that their idols had revived them, and again they would have increased their love for them, and it would have been a vain delusion, and they would not have known who was chastening them, nor for what reason they were being chastened. Blessed is our Lord Jesus, who by the short sword of his love saved them from the sword of the idols. Therefore, God does not hinder the life of today from love and from perfection. Run, then, after love, for if the life of today departs while not perfected from the world, our Lord will not perfect him as he did the prophets. And if the life of today does not run in the footsteps of our Lord and his apostles, he will not go to the prophets, because the prophets, after they departed from the world, our Lord perfected them through the labor of the apostles and raised them to the place of perfection, them and all the righteous who were running after perfection like them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܰܩܛܺܝܪܳܐ ܕܚܽܘܒܶܗ","severity":"info","text":"The phrase 'short sword of his love' is a paradoxical image: a short sword suggests limited reach, yet it saves from the 'sword of the idols,' implying that Christ's love, though seemingly small, is more effective than the idols' violence.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܬܰܟܪ̈ܶܐ","severity":"info","text":"The Syriac ܦܬܰܟܪ̈ܶܐ (ptaḵrē) means 'idols' or 'images,' referring to pagan cult objects. The passage contrasts the idols' deceptive power with Christ's saving love.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܪܕܽܘܬܳܐ ܣܪܺܝܩܬܳܐ","severity":"info","text":"The phrase 'vain delusion' (ܡܰܪܕܽܘܬܳܐ ܣܪܺܝܩܬܳܐ) reflects a common Syriac homiletic trope against pagan worship, emphasizing the futility of idolatry in contrast to the clarity of Christian revelation.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܳܐ ܗܳܟܺܝܠ","severity":"info","text":"The repeated phrase 'Therefore' (ܠܳܐ ܗܳܟܺܝܠ) marks a logical progression: first, the Lord's past distress over the prophets is explained, then the present call to pursue love and perfection is introduced.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܶܩ̈ܒܳܬܳܐ ܕܡܳܪܰܢ ܘܕܰܫܠܺܝܚܰܘ̈ܗ̱ܝ","severity":"info","text":"The image of running in the 'footsteps of our Lord and his apostles' echoes New Testament language of imitatio Christi (e.g., 1 Cor 11:1) and is a common motif in Syriac ascetical literature.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܺܝܟ ܗ̱ܽܘ ܡܳܪܰܥ ܝܶܫܽܘܥ","severity":"info","text":"The doxological exclamation 'Blessed is our Lord Jesus' is a liturgical formula common in Syriac homilies, indicating a performative or congregational context for this text.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text uses ܡܳܪܝܳܐ (māryā) for 'Lord' throughout, which could refer to God or Christ; the context and the explicit mention of Jesus in the doxology suggest Christ is intended.","The phrase 'short sword of his love' (ܒܰܩܛܺܝܪܳܐ ܕܚܽܘܒܶܗ) is ambiguous: it may be a metaphor for Christ's crucifixion or a reference to a specific apocryphal tradition."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܩܛܺܝܪܳܐ ܕܶܝܢ ܕܚܽܘܒܶܗ ܕܝܶܫܽܘܥ ܕܰܒܪܳܗ ܠܟܽܠܳܗ ܒܪܺܝܬܳܐ ܘܰܐܦܢܝܳܗ ܕܬܶܕܰܥ ܕܺܐܝܬ ܐܰܠܳܗܳܐ ܒܰܫܡܰܝܳܐ: ܕܗܽܘ ܒܪܳܐ ܐܶܢܽܘܢ ܘܗܽܘ ܙܳܐܶܢ ܠܗܽܘܢ܀ ܗܳܕܶܐ ܬܽܘܒ ܡܶܠܬܳܐ ܐܰܙܺܝܥܬܳܗ ܠܰܒܪܺܝܬܳܐ ܣܰܓܺܝ ܘܶܐܬܦܰܢܝܰܬ: ܕܰܫܡܰܥܘ ܕܰܒܪܳܐ ܕܰܐܠܳܗܳܐ ܡܺܝܬ ܡܶܛܽܠ ܚܰܛܳܝ̈ܶܐ ܕܰܢܬܽܘܒܽܘܢ ܘܢܺܐܚܽܘܢ. ܘܶܐܬܬܙܺܝܥܘ ܟܽܠܗܽܘܢ ܥܳܠ̈ܡܶܐ: ܕܡܰܐܚܶܐ ܟܽܠ ܡܺܝܬ ܡܶܛܽܠ ܓܒܺܝܠܬܶܗ. ܘܰܫܡܰܥܘ ܥܰܡ̱ܡ̈ܶܐ ܒܛܺܝܠܽܘܬܶܗ ܕܰܐܠܳܗܳܐ ܕܰܥܠܰܝܗܽܘܢ: ܘܙܳܥܘ ܘܺܝܕܰܥܘ ܕܡܶܛܽܠܳܬܗܽܘܢ ܡܺܝܬ: ܘܶܐܬܪܗܶܒܘ ܘܰܡܠܰܟܘ ܚܰܕ ܠܚܰܕ: ܕܡܳܢܳܐ ܪܽܘܚܳܐ ܢܶܦܽܘܩ ܠܶܗ ܠܗܰܘ ܕܓܰܒܠܰܢ ܘܰܛܥܰܝܢܳܝܗ̱ܝ: ܘܡܺܝܬ ܚܠܳܦܰܝܢ ܘܠܳܐ ܫܳܡܥܺܝܢܰܢ ܠܶܗ؟ ܠܰܐܝܢܳܐ ܬܰܫܢܺܝܩܳܐ ܢܶܫܘܶܐ؟ ܐܰܘ ܐܰܝܟܰܢܳܐ ܢܶܗܘܽܘܢ ܪ̈ܰܚܡܰܘܗ̱ܝ ܥܠܰܝܢ ܐܶܠܴܐ ܬܳܝܒܺܝܢܰܢ؟ ܘܰܒܗܳܕܶܐ ܡܰܚܫܰܒܬܳܐ ܬܳܒܘ ܥܰܡ̱ܡ̈ܶܐ ܘܶܐܬܦܢܺܝܘ: ܕܰܒܝܰܕ ܢܒܺܝ̈ܶܐ ܠܳܐ ܨܒܰܘ ܕܢܶܬܛܦܺܝܣܽܘܢ܀ ܐ̱ܚܪܺܬܳܐ ܗ̱ܝ ܓܶܝܪ ܡܳܐ ܕܫܳܡܥܺܝܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܒܰܪ ܐܳܕܳܡ ܡܺܝܬ ܚܠܳܦ ܟܢܰܘ̈ܳܬܶܗ ܘܰܐܚܪܺܬܳܐ ܗ̱ܝ ܡܳܐ ܕܫܳܡܥܺܝܢ ܕܰܒܪܳܐ ܕܰܐܠܳܗܳܐ ܡܺܝܬ ܡܶܛܽܠ ܓܒܺܝܠܬܶܗ: ܘܡܶܛܽܠ ܥܰܒܕܰܘ̈ܗ̱ܝ. ܠܳܐ ܓܶܝܪ ܪܰܒܳܐ ܗܳܕܶܐ ܕܡܳܝܬܺܝܢ ܒܢܰܝ̈ ܐܳܕܳܡ ܡܶܛܽܠ ܟܢܰܘ̈ܳܬܗܽܘܢ ܐܰܝܟ ܟܝܳܢܗܽܘܢ ܒܨܺܝܪܳܐ: ܘܰܐܝܟ ܕܡܺܝܬ ܡܳܪܳܐ ܗܰܘ ܕܰܡܥܰܠܰܝ ܟܝܳܢܶܗ ܡܶܢ ܡܰܘܬܳܐ: ܡܶܛܽܠ ܒܢܰܝ̈ ܐܳܕܳܡ ܒܺܝܫ̈ܶܐ: ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܫܬܒܺܝܘ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܠܘܳܬ ܗܳܢܳܐ ܚܽܘܒܳܐ ܘܪܰܚܡܽܘܗ̱ܝ܀ ܬܽܘܒ ܕܶܝܢ ܢܡܰܠܶܠ ܥܰܠ ܚܽܘܒܳܐ ܕܰܐܒܳܗ̈ܳܬܰܢ ܕܙܳܕܶܩ ܠܰܢ ܕܢܶܬܕܰܡܶܐ ܒܚܽܘܒܗܽܘܢ ܘܰܒܡܰܟܺܝܟܽܘܬܗܽܘܢ.","english":"The sign of the love of Jesus, that he created the whole world and showed it so that it might know that there is a God in heaven—that he created them and that he is the one who sustains them. This word also moved the world greatly and it was shown: that they heard that the Son of God died because of the sinners who had crucified and killed him. And all the worlds were shaken: that one who makes all the dead live died because of his creation. And the peoples heard of the love of God for them, and they trembled and knew that it was because of them that he died, and they were afraid and counselled one another: what spirit went out from that one who created and formed them, and died for them, and they do not hear him? To what distress is it equal? Or how would his mercies be upon them if they do not repent? And by this thought the peoples returned and were shown: that through the prophets they did not wish to be saved. For it is one thing when one hears that a son of man died for his sins, and another thing when one hears that the Son of God died because of his creation and because of his servants. For this is not great, that a son of man dies for his sins according to their small nature; but that the Lord, whose nature is above death, died because of evil sons of man—because of this the sons of man were amazed at this love and his mercy. Again, he spoke concerning the love of our fathers, that it is fitting for us to be like them in their love and in their humility.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܽܘܒܳܐ","severity":"info","text":"The term ḥubbā (love) is the thematic center of the passage, linking the love of Jesus (expressed in creation and redemption) to the love of the fathers, which the audience is exhorted to imitate.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪܳܐ ܕܰܐܠܳܗܳܐ","severity":"info","text":"The phrase 'Son of God' (bar alāhā) is used here in a Christological sense, referring to Jesus' death for sinners, a key theme in Syriac homiletics.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܺܝܬ ܡܶܛܽܠ ܚܰܛܳܝ̈ܶܐ","severity":"info","text":"The death of the Son of God for sinners echoes New Testament soteriology, particularly John 3:16 and Romans 5:6-8, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܳܠ̈ܡܶܐ","severity":"info","text":"The plural 'worlds' (ʿālmē) reflects a Syriac cosmological perspective, possibly referring to the earthly and heavenly realms, or to the nations (peoples) as in the following clause.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̱ܚܪܺܬܳܐ ... ܐ̱ܚܪܺܬܳܐ","severity":"info","text":"The passage uses a contrastive structure ('it is one thing... and another thing...') to distinguish the death of a human for personal sins from the death of the Son of God for others, heightening the rhetorical impact.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܰܒܳܗ̈ܳܬܰܢ","severity":"info","text":"The final exhortation to imitate the love and humility of 'our fathers' likely refers to the prophets or early Christian ascetics, a common trope in Syriac monastic homilies.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܥܳܠ̈ܡܶܐ' (worlds) could be interpreted as 'nations' or 'peoples' (as in the following clause), but the text uses both senses in close proximity.","The identity of 'our fathers' (ܐܰܒܳܗ̈ܳܬܰܢ) is ambiguous: it may refer to the prophets mentioned earlier or to a broader group of righteous ancestors."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܐܰܒܪܳܗܳܡ ܕܶܝܢ ܘܺܐܝܣܚܳܩ ܪܗܶܛܘ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܟܰܕ ܕܒܰܪܘ ܢܶܫܰܝܗ̈ܽܘܢ ܡܶܢܗܽܘܢ ܘܠܳܐ ܢܨܰܘ ܘܠܳܐ ܐܶܬܟܰܬܰܫܘ: ܘܟܰܕ ܫܩܰܠܘ ܡܶܢܗܽܘܢ ܝܰܪܕܳܐ ܕܡܰܝ̈ܳܐ: ܠܳܐ ܢܨܰܘ ܘܠܳܐ ܗܘܰܘ ܠܗܽܘܢ ܒܥܶܠܕ̈ܒܳܒܶܐ: ܘܰܚܛܽܘܦܝܳܐ ܕܢܶܟܣܰܝ̈ܗܽܘܢ ܒܚܰܕܽܘܬܳܐ ܣܰܝܒܰܪܘ: ܘܠܳܐ ܐܰܣܺܝܪܺܝܢ ܗ̱ܘܰܘ ܠܳܐ ܒܩܶܢܝܳܢܗܽܘܢ ܘܠܳܐ ܒܢܶܫܰܝ̈ܗܽܘܢ: ܐܰܝܟ ܕܰܒܚܽܘܒܳܐ ܘܪܶܚܡܬܳܐ ܕܰܐܠܳܗܳܐ. ܘܶܐܠܽܘ ܐܶܡܰܪ ܠܗܽܘܢ ܡܳܪܝܳܐ ܕܶܐܣܬܰܪܰܩܘ ܡܶܢ ܢܶܫܰܝܟ̈ܽܘܢ: ܘܰܫܒܽܘܩܘ ܩܶܢܝܳܢܟܽܘܢ: ܐܰܝܟ ܕܶܐܡܰܪ ܠܰܫܠ̈ܺܝܚܶܐ: ܨܶܒܝܳܢܶܗ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ: ܐܰܝܟ ܕܰܥܒܰܕܘ ܨܶܒܝܳܢܶܗ ܟܰܕ ܐܶܡܰܪ ܠܗܽܘܢ: ܦܽܘܩܘ ܡܶܢ ܐܰܪܥܟܽܘܢ: ܘܡܶܢ ܒܶܝܬ ܐ̱ܢܳܫܰܝ̈ܟܽܘܢ: ܘܙܶܠܘ ܠܰܐܝܟܳܐ ܕܺܐܡܰܪ ܠܟܽܘܢ. ܡܶܛܽܠ ܕܪܳܚܡܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܘܰܡܚܒܺܝܢ ܗ̱ܘܰܘ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܟܰܕ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܕܒܳܙܺܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ: ܘܛܳܠܡܺܝܢ ܠܗܽܘܢ ܘܕܳܒܪܺܝܢ ܢܶܫܰܝ̈ܗܽܘܢ: ܡܶܛܽܠ ܕܰܢܫܰܠܡܽܘܢ ܦܽܘܩܕܳܢܶܗ ܕܗܰܘ ܕܪܳܚܡܺܝܢ ܠܶܗ: ܘܡܶܛܽܠ ܕܢܺܐܙܽܠ̱ܘܢ ܢܝܰܩܪܽܘܢ ܠܗܳܠܶܝܢ ܕܡܰܚܒܺܝܢ ܠܗܽܘܢ: ܐܶܙܰܠܘ ܚܰܕܝܳܐܺܝܬ. ܐܳܦ ܒܢܰܝ̈ܗܽܘܢ ܐܰܝܟܳܐ ܕܒܳܥܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܕܢܶܕܒܚܽܘܢ ܚܰܕܝܳܐܺܝܬ ܕܳܒܚܺܝܢ ܗ̱ܘܰܘ. ܡܶܛܽܠ ܕܰܩܒܺܝܥܳܐ ܗ̱ܘܳܬ ܪܶܚܡܬܶܗ ܒܠܶܒܗܽܘܢ: ܘܨܒܶܝܳܢܶܗ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܒܟܽܠ ܕܦܳܩܶܕ ܠܗܽܘܢ.","english":"Abraham and Isaac ran after perfection when they took their sons with them and did not suffer nor were troubled. And when they took from them a branch of water, they did not suffer nor were they enemies to them. And the robbery of their sons they bore with joy, and they were not bound either in their necks or in their sons, as in the love and affection of God. And if the Lord had said to them, \"Strip yourselves of your sons and leave your necks,\" as he said to the apostles, they would have done his will, as they did his will when he said to them, \"Go out from your land and from the house of your fathers, and go wherever he told you.\" Because they loved him and loved the righteous, even though they knew that they were despising them and oppressing them and taking their sons, because they had submitted to the command of the one they loved, and because they had gone, they honored those who loved them. They went joyfully. Also in their sons, wherever he wanted them to sacrifice, they sacrificed joyfully. Because his love was fixed in their hearts, and they did his will in everything he commanded them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The Syriac term ܓܡܺܝܪܽܘܬܳܐ (gmīrūṯā) means 'perfection' or 'completeness', here denoting the ideal of righteous conduct exemplified by Abraham and Isaac.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܰܪܕܳܐ ܕܡܰܝ̈ܳܐ","severity":"info","text":"The phrase ܝܰܪܕܳܐ ܕܡܰܝ̈ܳܐ (yardā d-mayyā) literally 'branch of water', likely a metaphor for a stream or channel, possibly alluding to a test or trial.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܽܘܩܘ ܡܶܢ ܐܰܪܥܟܽܘܢ","severity":"info","text":"The command 'Go out from your land' echoes God's call to Abraham in Genesis 12:1, and the apostles' mission in Acts, linking patriarchs to apostolic obedience.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܶܐܡܰܪ ܠܰܫܠ̈ܺܝܚܶܐ","severity":"info","text":"The homilist draws a parallel between Abraham and Isaac's submission and the apostles' obedience to Christ, emphasizing voluntary suffering as a sign of love.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܶܚܡܬܳܐ ܕܰܐܠܳܗܳܐ","severity":"info","text":"The phrase 'love of God' reflects a central theme in Syriac ascetic literature, where divine love motivates radical obedience and joyful endurance of suffering.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܢܰܝ̈ܗܽܘܢ","severity":"caution","text":"The reading 'in their sons' is ambiguous: it may mean 'concerning their sons' or 'through their sons'. The translation opts for the former, but the Syriac allows both.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܢܰܝ̈ܗܽܘܢ could be read as 'in their sons' (locative) or 'through their sons' (instrumental); the translation takes it as locative.","The identity of 'the righteous' (ܒܢܰܝ̈ܢܳܫܳܐ) is unspecified; it may refer to the patriarchs themselves or to a group of ascetics."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܘܶܐܠܽܘ ܨܒܳܐ ܕܢܺܐܡܰܪ ܠܗܽܘܢ: ܫܒܽܘܩܘ ܢܶܫܰܝ̈ܟܽܘܢ ܘܰܒܢܰܝ̈ܟܽܘܢ ܘܩܶܢܝܳܢܟܽܘܢ: ܘܬܰܘ ܙܶܠܘ ܐܰܟܪܙܽܘܢܝ ܟܽܠ ܐܰܝܟܳܐ ܕܺܐܡܰܪ ܠܟܽܘܢ: ܦܫܺܝܩܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ ܕܢܶܫܒܩܽܘܢ ܢܶܫܰܝ̈ܗܽܘܢ ܒܩܰܕܺܝܫܽܘܬܳܐ ܒܰܐܬܪ̈ܰܘܳܬܗܽܘܢ: ܘܰܒܢܰܝ̈ܗܽܘܢ ܟܰܕ ܚܳܐܶܝܢ: ܘܢܶܟܣܰܝ̈ܗܽܘܢ ܘܟܽܠ ܕܺܐܝܬ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܶܝܬ ܐ̱ܢܳܫܰܝ̈ܗܽܘܢ ܘܢܺܐܙܽܠ̱ܘܢ ܗܶܢܽܘܢ ܠܰܐܝܟܳܐ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܝܳܐ: ܣܰܓܺܝ ܕܠܺܝܠܳܐ ܡܶܢ ܗܳܝ ܕܶܐܡܰܪ ܠܗܽܘܢ: ܕܙܶܠܘ ܘܟܽܠ ܕܺܐܝܬ ܠܟܽܘܢ ܥܰܡܟܽܘܢ. ܕܡܶܬܕܰܒܪ̈ܳܢ ܗ̱ܘܰܝ̈ ܢܶܫܰܝ̈ܗܽܘܢ ܒܰܩܛܺܝܪܳܐ ܕܢܶܨܛܰܥܪ̈ܳܢ ܠܥܰܝܢܰܝ̈ܗܽܘܢ ܘܰܒܢܰܝ̈ܗܽܘܢ ܕܢܶܬܕܰܒܚܽܘܢ ܩܕܳܡ ܪ̈ܰܚܡܰܝܗܽܘܢ ܘܩܶܢܝܳܢܗܽܘܢ ܕܡܶܬܒܙܶܙ ܗ̱ܘܳܐ ܟܽܠܝܽܘܡ ܟܰܕ ܚܳܙܶܝܢ ܠܶܗ ܒܥܰܝܢܰܝ̈ܗܽܘܢ ܘܰܡܚܰܡܣܢܺܝܢ: ܡܶܛܽܠ ܣܰܒܪܳܐ ܕܰܫܪܳܪܳܐ ܗܰܘ ܕܰܥܬܺܝܕ. ܐܶܠܴܐ ܟܽܠܶܗ ܕܰܟܠܳܐ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܡܶܢ ܣܽܘܪܳܩܳܐ ܘܡܶܢ ܩܰܕܺܝܫܽܘܬܳܐ ܕܦܰܓܪܳܐ ܡܶܛܽܠ ܕܢܶܗܘܽܘܢ ܬܽܘܒ ܚܰܘܪܳܐ ܠܟܽܠ ܕܡܶܙܕܰܘܰܓ ܒܗܳܢܳܐ ܥܳܠܡܳܐ: ܕܰܐܟܘܳܬܗܽܘܢ ܢܶܬܕܰܒܪܽܘܢ܀ ܐܳܦ ܝܰܥܩܽܘܒ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܡܡܰܟܶܟ ܗ̱ܘܳܐ ܢܰܦܫܶܗ ܩܕܳܡ ܥܺܝܣܽܘ ܐܰܚܽܘܗ̱ܝ: ܘܝܰܗ̱ܒ ܐܰܬܪܳܐ ܠܪܽܘܓܙܳܐ ܥܰܕ ܚܶܡܬܶܗ ܕܥܺܝܣܽܘ ܢܳܝܚܳܐ. ܘܟܰܕ ܢܳܚ ܩܰܠܺܝܠ ܪܽܘܓܙܶܗ: ܫܠܰܚ ܠܶܗ: ܕܥܰܒܕܳܟ ܐ̱ܢܳܐ ܒܝܰܕ ܩܽܘܪ̈ܒܳܢܶܐ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܶܗ. ܘܟܰܕ ܩܪܶܒ ܥܺܝܣܽܘ ܕܢܶܡܛܶܝܘܗ̱ܝ ܠܝܰܥܩܽܘܒ: ܣܓܶܕ ܠܶܗ ܝܰܥܩܽܘܒ ܫܒܰܥ ܙܰܒܢ̈ܺܝܢ ܥܰܠ ܐܰܪܥܳܐ: ܘܶܐܬܢܺܝܚܰܬ ܒܥܶܠܕܒܳܒܽܘܬܶܗ ܕܥܺܝܣܽܘ ܘܰܢܦܰܠ ܥܰܠ ܨܰܘܪܶܗ ܕܝܰܥܩܽܘܒ ܘܢܰܫܩܶܗ ܘܶܐܬܪܰܥܺܝ ܠܶܗ. ܐܰܝܟܳܐ ܗ̱ܝ ܡܰܟܺܝܟܽܘܬܰܢ ܕܺܝܠܰܢ ܕܝܰܘܡܳܢ؟","english":"And they were able to say to them: \"Leave your wives, your children, and your possessions, and go, proclaim everywhere as I told you.\" It was easy for them to leave their wives in holiness in their lands, and their children while they were alive, and their possessions and everything they had in their houses, and to go to wherever the Lord sent them. Much more difficult than that which was said to them: \"Go, and take everything you have with you.\" For their wives were led by the short rope of their children, and their children were to be sacrificed before their eyes, and their possessions were plundered daily while they saw it with their own eyes and were distressed, because of the hope of the truth that was to come. But they all looked to the Lord with chastity and holiness of body, because they were again a model for all who are joined in this world, that they might be led like them. Also Jacob ran after perfection, when he humbled himself before Esau his brother, and gave place to wrath until Esau's anger cooled. And when his anger cooled a little, he sent to him: \"Your servant will come with the gifts that he sent to him.\" And when Esau approached to meet Jacob, Jacob bowed down to him seven times on the ground, and Esau's enmity was calmed, and he fell upon Jacob's neck and kissed him and was reconciled to him. Where is your humility today?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܛܺܝܪܳܐ","severity":"info","text":"The term ܩܛܺܝܪܳܐ (qṭīrā) means 'short rope' or 'tether', used metaphorically for the binding constraint of family ties.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܰܥ ܙܰܒܥ̈ܺܝܥ","severity":"info","text":"Jacob's sevenfold prostration before Esau echoes the reconciliation narrative in Genesis 33, though the specific number is a homiletic expansion.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܰܒܪܳܐ ܕܰܫܪܳܪܳܐ","severity":"info","text":"The phrase 'hope of the truth that was to come' (ܣܰܒܪܳܐ ܕܰܫܪܳܪܳܐ ܗܰܘ ܕܰܥܬܺܝܕ) reflects a typological expectation of Christ, common in Syriac homilies.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܰܝܟܳܐ ܗ̱ܝ ܡܰܟܺܝܟܽܘܬܰܥ ܕܺܝܠܰܥ ܕܝܰܘܡܳܥ","severity":"info","text":"The rhetorical question 'Where is your humility today?' closes the passage, shifting from narrative to direct exhortation, a common homiletic device.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܳܦ ܝܰܥܩܽܘܒ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"Jacob's pursuit of 'perfection' (ܓܡܺܝܪܽܘܬܳܐ) parallels the earlier description of Abraham and Isaac, reinforcing the theme of righteous forbearance.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܠܽܘ ܨܒܳܐ ܕܢܺܐܡܰܪ","severity":"caution","text":"The opening phrase ܘܶܐܠܽܘ ܨܒܳܐ ܕܢܺܐܡܰܪ is ambiguous: it may mean 'they were able to say' or 'they wished to say'; the English draft takes the former, but the latter is possible.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ܘܶܐܠܽܘ ܨܒܳܐ ܕܢܺܐܡܰܪ is unclear: it could refer to Abraham and Isaac or to the patriarchs generally; the reading taken assumes the former.","The phrase ܕܡܶܬܕܰܒܪ̈ܳܥ ܗ̱ܘܰܝ̈ ܥܶܫܰܝ̈ܗܽܘܢ may be read as 'their wives were led' or 'their wives were governed'; the English draft opts for 'led'."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܡܰܢ ܡܶܢܰܢ ܡܶܬܡܰܟܰܟ ܗܳܟܰܢ ܩܕܳܡ ܒܥܶܠܕܒܳܒܶܗ: ܘܣܳܓܶܕ ܠܶܗ ܘܰܡܪܰܥܶܐ ܠܶܗ؟܀ ܐܳܦ ܝܰܘܣܶܦ ܪܗܶܛ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܦܪܰܥ ܛܳܒ̈ܳܬܳܐ ܚܠܳܦ ܒܺܝܫ̈ܳܬܳܐ ܠܰܐܚܰܘ̈ܗ̱ܝ: ܗܳܠܶܝܢ ܕܰܒܥܰܘ ܕܢܶܩܛܠܽܘܢܳܝܗ̱ܝ ܙܒܰܢܬܳܐ ܘܬܰܪ̈ܬܶܝܢ: ܘܡܳܪܝܳܐ ܦܰܨܝܶܗ ܡܶܢ ܐܺܝܕ̈ܰܝܗܽܘܢ. ܘܙܰܒܢܽܘܗ̱ܝ ܠܥܰܒܕܽܘܬܳܐ ܘܣܰܝܒܰܪ ܐܽܘ̈ܠܨܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܡܶܛܽܠܳܬܗܽܘܢ: ܘܶܐܬܐܶܣܰܪ ܒܣܽܘܛܡ̈ܶܐ ܪ̈ܶܓܠܰܘܗ̱ܝ ܘܰܒܦܰܪ̈ܙܠܶܐ ܥܶܠܰܬ ܢܰܦܫܶܗ: ܐܰܝܟ ܕܰܟܬܺܝܒ. ܘܰܦܪܰܥ ܐܶܢܽܘܢ ܟܽܠ ܫܰܦܺܝܪ̈ܳܬܳܐ ܚܠܳܦ ܣܰܢ̈ܝܳܬܳܐ ܘܠܳܐ ܐܶܚܰܕ ܠܗܽܘܢ ܐܰܟܬܳܐ: ܘܠܳܐ ܗܘܳܐ ܠܗܽܘܢ ܒܥܶܠܕܒܳܒܳܐ. ܐܳܦ ܒܕܽܘܟܳܐ ܟܬܺܝܒ: ܕܟܰܕ ܥܒܰܕ ܠܗܽܘܢ ܛܳܒ̈ܳܬܳܐ ܒܡܶܨܪܶܝܢ: ܗܶܢܽܘܢ ܒܺܝܫ̈ܳܬܳܐ ܦܰܪܥܽܘܗ̱ܝ ܘܶܐܬܪܡܺܝܘ ܥܠܰܘܗ̱ܝ ܕܢܶܩܛܠܽܘܢܳܝܗ̱ܝ. ܘܗܽܘ ܣܰܝܒܰܪ ܒܺܝܫ̈ܳܬܳܐ ܐܰܝܟ ܦܳܠܚܳܐ ܛܳܒܳܐ ܘܠܳܐ ܐܰܒܶܐܫ ܠܗܽܘܢ: ܐܶܠܴܐ ܐܰܛܶܐܒ ܠܗܽܘܢ ܘܶܐܬܢܰܨܰܚ ܘܰܙܟܳܗ ܠܒܺܝܫܬܳܐ ܟܽܠ ܒܛܳܒ̈ܳܬܳܐ. ܘܟܰܕ ܥܢܰܕ ܗ̱ܘܳܐ ܐܺܝܣܪܳܐܶܝܠ: ܐܶܬܰܘ ܒܳܥܶܝܢ ܡܶܢܶܗ: ܕܰܡܦܰܩܳܕܽܘ ܦܰܩܶܕ ܐܰܒܽܘܢ ܟܰܕ ܡܳܐܶܬ: ܕܶܐܡܰܪܘ ܠܝܰܘܣܶܦ ܒܶܪܝ: ܫܒܽܘܩ ܣܰܟܠܽܘܬܳܐ ܕܰܐܚܰܝ̈ܟ: ܡܶܛܽܠ ܕܣܳܒܪܺܝܢ ܗ̱ܘܰܘ ܕܰܐܚܺܝܕ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܥܠܰܝܗܽܘܢ ܐܰܟܬܳܐ ܘܰܒܥܶܠܕܒܳܒܽܘܬܳܐ: ܘܡܶܛܽܠ ܐܰܒܽܘܗ̱ܝ ܠܳܐ ܡܰܒܶܐܫ ܗ̱ܘܳܐ ܠܗܽܘܢ. ܗܳܝܕܶܝܢ ܐܰܪܺܝܡ ܝܰܘܣܶܦ ܩܳܠܶܗ ܒܚܶܢ̈ܓܳܬܳܐ ܘܰܒܕܶܡܥ̈ܶܐ ܘܶܐܡܰܪ ܠܗܽܘܢ ܠܰܐܚܰܘ̈ܗ̱ܝ: ܕܗܶܢܽܘܢ ܩܳܛܽܘܠܰܘ̈ܗ̱ܝ: ܠܳܐ ܬܶܕܚܠܽܘܢ ܡܶܢܝ: ܡܶܛܽܠ ܕܰܬܚܶܝܬ ܐܰܠܳܗܳܐ ܐ̱ܢܳܐ. ܘܝܺܕܰܥܘ ܕܪܳܚܡܶܗ ܗ̱ܽܘ ܕܡܳܪܝܳܐ ܐܰܝܟ ܐܰܒܳܗܰܘ̈ܗ̱ܝ: ܘܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ ܢܳܛܰܪ.","english":"He bowed low before his enemy, and worshipped him and served him? Even Joseph ran after perfection, when he repaid good for evil to his brothers, those who sought to kill him twice, and the Lord saved him from their hands. They sold him into slavery, and he endured great afflictions because of them; his feet were bound in fetters and his neck in irons, as it is written. And he repaid them with all good things for their wickedness, and he did not hold a grudge against them, nor did he become their enemy. Also in another place it is written: when he had done good things for them in Egypt, they repaid him with evil deeds and sought to kill him. And he endured evil like a good servant, and he did not treat them badly; rather, he did good to them, and rejoiced, and overcame evil entirely with good. And when Israel was in need, they came to him, because their father had commanded on his deathbed: \"Say to my son Joseph: Forgive the folly of your brothers,\" for they thought that Joseph held a grudge and enmity against them, and because their father had not treated them badly. Then Joseph raised his voice with sighs and tears and said to his brothers: \"Those who would kill you, do not fear from me, for under God I stand.\" And they knew that he was a lover of the Lord like his fathers, and he kept his commandments.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܶܐܬܐܶܣܰܪ ܒܣܽܘܛܡ̈ܶܐ ܪ̈ܶܓܠܰܘܗ̱ܝ ܘܰܒܦܰܪ̈ܙܠܶܐ ܥܶܠܰܬ ܢܰܦܫܶܗ","severity":"info","text":"The binding of Joseph’s feet in fetters and neck in irons echoes Genesis 39:20, where Joseph is imprisoned after Potiphar’s wife’s accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܰܟܬܳܐ","severity":"info","text":"The Syriac noun ܐܰܟܬܳܐ (akktā) means ‘grudge’ or ‘rancour’, a key ethical term in this passage contrasting Joseph’s forgiveness with his brothers’ malice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"Joseph’s narrative (Genesis 37–50) is a standard exemplum of forgiveness in Syriac homiletics, often paired with the theme of uprightness under persecution.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܦ ܒܕܽܘܟܳܐ ܟܬܺܝܒ","severity":"info","text":"The phrase ‘also in another place it is written’ signals a second scriptural proof (likely Genesis 41–42), reinforcing the homily’s cumulative argument from Joseph’s life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܗܽܘ ܣܰܝܒܰܪ ܒܺܝܫ̈ܳܬܳܐ ܐܰܝܟ ܦܳܠܚܳܐ ܛܳܒܳܐ","severity":"info","text":"Joseph’s endurance ‘like a good servant’ parallels the earlier description of the apostles’ obedience, linking the homily’s two exempla of uprightness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܪܡܺܝܘ ܥܠܰܘܗ̱ܝ ܕܢܶܩܛܠܽܘܢܳܝܗ̱ܝ","severity":"caution","text":"The Syriac verb ܐܶܬܪܡܺܝܘ (etrmīw) is ambiguous: it could mean ‘they were thrown’ (passive) or ‘they threw themselves’ (middle); the translation takes the passive sense, consistent with the brothers’ hostility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܘܶܐܬܪܡܺܝܘ ܥܠܰܘܗ̱ܝ ܕܢܶܩܛܠܽܘܢܳܝܗ̱ܝ is ambiguous between passive and middle voice; the reading adopted is passive ('they were thrown upon him to kill him').","The phrase ܘܶܐܬܐܶܣܰܪ ܒܣܽܘܛܡ̈ܶܐ ܪ̈ܶܓܠܰܘܗ̱ܝ ܘܰܒܦܰܪ̈ܙܠܶܐ ܥܶܠܰܬ ܢܰܦܫܶܗ may conflate two separate biblical episodes (imprisonment and binding); the homily treats them as a single event."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܕܰܐܝܟ ܕܗܽܘ ܣܰܓܺܝܐܺܝܢ ܪ̈ܰܚܡܰܘܗ̱ܝ: ܗܳܟܰܢ ܐܳܦ ܪ̈ܳܚܡܰܘܗ̱ܝ ܡܰܣܓܶܝܢ ܪܳܚܡܽܘܬܗܽܘܢ. ܐܰܝܟܰܢ ܓܶܝܪ ܕܡܰܕܢܰܚ ܗܽܘ ܫܶܡܫܶܗ: ܘܡܰܚܶܬ ܡܶܛܪܶܗ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ: ܗܳܟܰܢ ܡܰܕܢܚܺܝܢ ܐܳܦ ܪ̈ܳܚܡܰܘܗ̱ܝ ܚܽܘܒܗܽܘܢ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ: ܘܡܶܛܽܠ ܕܡܶܫܬܰܥܠܶܝܢ ܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܘܡܰܟܶܐܒܺܝܢ ܠܶܒܳܐ ܕܰܐܚܰܝܗ̈ܽܘܢ. ܘܩܳܝܡܺܝܢ ܠܽܘܩܒܰܠ ܦܽܘܩܕܳܢܳܐ ܕܰܐܠܳܗܳܐ: ܣܳܚܶܦ ܠܗܽܘܢ ܒܕܽܘܟܳܐ ܕܽܘܟܳܐ: ܒܗܳܢܳܐ ܥܳܠܡܳܐ ܐܳܦ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ: ܐܶܠܽܘ ܕܶܝܢ ܚܢܰܢ ܬܪܺܝܨܺܝܢܰܢ: ܐܰܠܳܗܳܐ ܒܰܣܺܝܡܰܐ ܗ̱ܘ ܘܛܳܒܳܐ: ܡܶܢ ܥܳܠܰܡ ܘܰܥܕܰܡܳܐ ܠܥܳܠܰܡ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܬܶܫܥܳܐ: ܕܥܰܠ ܟܺܐܢܽܘܬܳܐ ܘܥܰܠ ܚܽܘܒܳܐ ܕܟܺܐܢ̈ܶܐ ܘܕܰܢܒܺܝ̈ܶܐ ܩܰܕܺܝܫ̈ܶܐ܀","english":"Just as he increased his love, so also his lovers increase their love. For just as he made his sun rise and brought down his rain upon the good and upon the evil, so also his lovers pour out their love upon the good and upon the evil. And because they are kindled for them in the living, they afflict the heart of their brothers. And they stand against the commandment of God, they oppress them in place after place, in this world and on the day of judgment. But if they had walked straight, God is gentle and good, from eternity to eternity. The end of Memra 9: On Uprightness and the Love of the Upright and the Holy Prophets.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily concludes by contrasting the lovers' behavior with divine gentleness, suggesting that if they had walked straight, God's goodness would prevail eternally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kēnūṯā) means 'uprightness' or 'righteousness', a key concept in this memra, contrasting with the lovers' flawed behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܕܢܰܚ ܗܽܘ ܫܶܡܫܶܗ: ܘܡܰܚܶܬ ܡܶܛܪܶܗ","severity":"info","text":"The image of the sun rising and rain falling on both good and evil echoes divine impartiality, possibly alluding to Matthew 5:45 or similar sapiential themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the concluding section of Memra 9, marked by the explicit closing formula 'The end of Memra 9: On Uprightness and the Love of the Upright and the Holy Prophets'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The memra's emphasis on love poured out on both good and evil reflects a theme of universal charity, possibly influenced by earlier Syriac ascetic traditions.","cites":[{"key":"ed:dsc-196","label":"source edition: Memra 9: On Uprightness and the Love of the Upright and the Prophets","url":"https://syriaccorpus.org/196"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they afflict the heart of their brothers' is ambiguous: it may refer to the lovers causing distress to fellow believers or to outsiders."],"confidence":"high","notes":[]}]}