{"slug":"dsc-197","id":"syriac:dsc:dsc-197","title":"Memra 10","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:22Z","cost_usd":0.006223},"source":{"registry_id":"syriac:dsc:dsc-197","work_id":"dsc-197","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/197"},"stats":{"passages":10,"english_words":2551,"coptic_letters":0,"commentary_units":56,"commentary_kinds":8,"derived_notes":0,"ambiguities":15,"work_notes":4,"external_links":5,"timeline":6},"summary":{"work":"dsc-197","abstract":"Memra 10 is an anonymous Syriac metrical homily (memrā) preserved in a single, late manuscript copy from the 19th century. The work focuses on the ascetic disciplines of fasting (ṣawmā) and mortification (mukkākā), portraying Satan as an active adversary who tempts believers away from virtue. Its genre is exhortatory discourse, blending narrative and homiletic elements. The text lacks any external citation in liturgical lectionaries or medieval catalogues, and its dating relies solely on internal theological references that could span the 5th to 7th centuries. No authorial ascription or historical event anchors the work, and the existing edition provides only a diplomatic transcription without translation or commentary.","historical_context":"Memra 10 is a Syriac metrical homily (memrā) of uncertain provenance, surviving in a single late manuscript from the 19th century with no earlier attestation. Its dating is conjectural, based on internal theological debates that could belong to the 5th–7th centuries, a period of intense Christological controversy in the Syriac-speaking churches. The work's focus on ascetic practices—fasting and mortification—and its portrayal of Satan as an active tempter align with themes common in Syriac monastic literature, such as the writings of Ephrem the Syrian (4th c.) and later East Syriac ascetics. However, the absence of any citation in East or West Syriac liturgical lectionaries suggests it never entered the standard homiletic cycle. The community for which it was composed remains unknown, and the text's transmission history is opaque, with no evidence of medieval circulation or commentary.","significance":"Memra 10 is significant as a rare witness to an anonymous Syriac homiletic tradition that may reflect ascetic and demonological themes from the 5th–7th centuries. Its lack of liturgical reception and late manuscript survival highlight the fragility of textual transmission for non-canonical works. The homily's focus on spiritual combat against Satanic temptation offers a window into popular piety and monastic exhortation, complementing better-known Syriac ascetic literature. Its uncertain dating and authorship caution against overconfident historical attribution, making it a case study in the challenges of editing and interpreting late-antique Christian texts.","timeline":[{"date":"4th–5th c.","event":"Probable composition period based on internal theological references, though evidence is thin."},{"date":"5th–7th c.","event":"Alternative dating range suggested by theological debates; no external anchor."},{"date":"19th c.","event":"Sole surviving manuscript copied; no earlier medieval witnesses known."},{"date":"Undated","event":"No record of the work in any East or West Syriac liturgical lectionary."},{"date":"Undated","event":"No authorial ascription or historical event linked to the text."},{"date":"Undated","event":"Edition published as diplomatic transcription without translation or commentary."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Fasting","relation":"Shares thematic focus on ascetic discipline and demonic temptation","key":"","label":null,"url":null},{"work":"Syriac Book of Steps (Liber Graduum)","relation":"Similar ascetic and homiletic genre, possibly contemporary","key":"","label":null,"url":null},{"work":"John of Ephesus, Lives of the Eastern Saints","relation":"Portrays similar demonic combat in ascetic contexts","key":"","label":null,"url":null},{"work":"Narsai, Homilies","relation":"Comparable metrical homilies (memre) in East Syriac tradition","key":"","label":null,"url":null},{"work":"Matthew 4:1-11","relation":"Possible allusion to Satan tempting believers away from virtue","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Provides background on the religious tradition of the work's language and genre."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Defines the genre of the work as a metrical homily (memrā)."},{"key":"wikipedia:Asceticism","label":"Asceticism","url":"https://en.wikipedia.org/wiki/Asceticism","reason":"Contextualizes the themes of fasting and mortification in early Christian practice."},{"key":"wikipedia:Satan","label":"Satan","url":"https://en.wikipedia.org/wiki/Satan","reason":"Explains the figure of Satan as an adversary in Christian theology, central to the homily's narrative."},{"key":"ed:dsc-197","label":"DSC 197","url":"https://syriaccorpus.org/197","reason":"The edition containing the diplomatic transcription of Memra 10."}],"cautions":["The sole manuscript is a late 19th-century copy with no earlier attestation, making dating highly uncertain.","Internal theological references could belong to the 5th–7th centuries, but no external event or authorial ascription anchors the work.","The work is not cited in any known East or West Syriac liturgical lectionary, suggesting limited circulation.","The edition provides no translation or commentary, so analysis relies solely on the diplomatic transcription.","Authorship is anonymous, and the community of origin is unknown."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000548,"generated":"2026-11-15T01:28:19Z"},"checks":{"work":"dsc-197","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":56,"english_words":2551,"source_letters":8805,"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 for Memra 10 is a late copy, likely from the 19th century, with no earlier attestation in medieval catalogues.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is dated only by internal references to theological debates that could belong to the 5th–7th centuries; no external event or authorial ascription anchors it.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Memra 10 is not cited in any known East or West Syriac liturgical lectionary, suggesting it never entered the standard homiletic cycle.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary on the Syriac text; readers must rely solely on the diplomatic transcription for analysis.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 10 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":10},"term_index":[],"citations":{"ed:dsc-197":{"label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܥܶܣܪܳܐ ܥܰܠ ܝܽܘܬܪܳܢܳܐ ܕܺܐܝܬ ܠܰܢ ܐܶܡܰܬܝ ܕܰܢܣܰܝܒܰܪ ܒܺܝܫ̈ܳܬܳܐ ܟܰܕ ܓܳܡܪܺܝܢܰܢ ܛܳܒ̈ܳܬܳܐ. ܘܥܰܠ ܨܰܘܡܳܐ ܘܡܽܘܟܳܟܳܐ ܕܦܰܓܪܳܐ ܘܰܕܢܰܦܫܳܐ. ܕܺܝܠܶܗ ܟܰܕ ܕܺܝܠܶܗ ܕܩܰܕܺܝܫܳܐ ܗܳܢܳܐ ܨܠܰܘ̈ܳܬܶܗ ܬܥܰܕܰܪ ܠܟܽܠܰܢ ܐܰܡܺܝܢ ܘܰܐܡܺܝܢ. ܥܳܕܪܳܐ ܗ̱ܝ ܠܰܢ ܕܶܝܢ ܐܰܚܰܝ̈ܢ: ܕܰܢܣܰܝܒܰܪ ܒܺܝܫ̈ܳܬܳܐ ܟܰܕ ܥܳܒܕܺܝܢܰܢ ܛܳܒ̈ܳܬܳܐ: ܡܶܛܽܠ ܕܤܳܛܳܢܳܐ ܩܳܐܶܡ ܠܩܽܘܒܠܰܢ: ܘܟܽܠ ܐܶܡܰܬܝ ܕܥܳܒܕܺܝܢܰܢ ܕܫܰܦܺܝܪ: ܡܶܬܦܰܪܰܣ ܠܰܢ ܕܢܶܥܒܶܕ ܠܰܢ ܐܽܘܠܨ̈ܳܢܶܐ: ܐܰܝܟ ܕܠܳܐ ܢܶܥܒܶܕ ܕܫܰܦܺܝܪ. ܐܶܡܰܬܝ ܓܶܝܪ ܕܥܳܒܕܺܝܢܰܢ ܛܳܒ̈ܳܬܳܐ ܠܰܐܟܣ̈ܢܳܝܶܐ ܐܰܘ ܠܰܐܚܰܝ̈ܢ: ܡܰܝܬܶܐ ܗܽܘ ܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ ܕܺܐܒ̈ܶܐ ܒܰܕܡܽܘܬܳܐ ܕܶܐܡܪ̈ܶܐ ܘܰܡܥܺܝܩ ܠܰܢ ܒܰܕܡܽܘܬܳܐ ܕܰܐܚܰܝ̈ܢ ܕܠܳܐ ܠܰܐܟܣ̈ܢܳܝܶܐ ܢܩܰܒܶܠ: ܐܳܦܠܳܐ ܠܰܐܚܰܝ̈ܢ ܢܰܛܶܐܒ. ܐܶܠܴܐ ܚܢܰܢ ܠܳܐ ܢܶܕܚܰܠ: ܘܠܳܐ ܢܶܬܕܰܥܰܪ ܘܠܳܐ ܢܶܬܟܽܘܣ ܡܶܢ ܟܽܠܗܶܝܢ ܛܳܒ̈ܳܬܳܐ ܡܶܛܽܠ ܕܶܐܢ ܚܢܰܢ ܢܚܰܡܣܶܢ: ܣܳܚܶܦ ܠܶܗ ܡܳܪܝܳܐ ܡܶܢ ܩܕܳܡܰܝܢ. ܘܠܰܘ ܟܽܠܫܳܥ ܡܶܫܟܰܚ ܕܰܢܢܰܣܶܝܢ܀ ܨܰܠܰܘ ܠܰܡ ܕܠܳܐ ܬܶܥܠܽܘܢ ܠܢܶܣܝܽܘܢܳܐ. ܐܶܢ ܕܶܝܢ ܡܕܰܚܶܠ ܠܰܢ ܒܝܰܕ ܥܳܩ̈ܳܬܳܐ ܐܰܘ ܒܝܰܕ ܐܽܘܠܨܳܢ̈ܶܐ: ܘܥܳܪܩܺܝܢܰܢ ܡܶܢ ܛܳܒ̈ܳܬܳܐ: ܐܳܦ ܗܽܘ ܡܶܛܽܠܗܳܕܶܐ ܡܶܬܟܰܬܰܫ ܕܰܢܕܰܚܠܰܢ ܕܠܳܐ ܢܶܥܒܶܕ ܕܫܰܦܺܝܪ: ܕܢܺܐܙܰܠ ܕܠܳܐ ܦܺܐܪ̈ܺܝܢ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ: ܡܳܛܽܠ ܕܠܳܐ ܠܳܘܶܐ ܠܰܢ ܡܶܕܶܡ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ ܐܶܠܴܐ ܐܶܢ ܛܳܒ̈ܳܬܳܐ ܕܥܳܒܕܺܝܢܰܢ: ܘܨܰܘܡܰܢ ܘܰܨܠܽܘܬܰܢ ܕܰܒܟܽܠܥܶܕܳܢ܀ ܢܣܺܝܡ ܗܳܟܺܝܠ ܡܰܦܩܳܢܰܢ ܩܕܳܡ ܥܰܝ̈ܢܰܝܢ ܘܢܶܚܙܶܐ ܡܳܢܳܐ ܐܳܙܶܠ ܥܰܡܰܢ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ ܠܗܰܘ ܥܳܠܡܳܐ.","english":"Memra 10 — On the Benefit That You Have When You Endure Evils While You Perform Good Deeds. And on Fasting and the Mortification of the Body and of the Soul. It Belongs to the Holy One; May His Prayers Help All of Us, Amen and Amen.\n\nIt helps you, O my brothers, that you endure evils while you perform good deeds, because Satan stands against you. And whenever you do what is good, he contrives to bring afflictions upon you, so that you do not do what is good. For when you perform good deeds for strangers or for your brothers, he brings his disciples in the likeness of wolves and distresses you in the likeness of brothers who receive neither strangers nor brothers, nor do they take trouble for them. But you, do not fear, and do not be troubled, and do not desist from all good deeds, because if you commit a sin, the Lord blots it out from before you, and it is not always possible to heal it. Pray that you do not enter into a contest. But if he frightens you by means of troubles or afflictions, and you flee from good deeds, then he also, because of this, is confounded that you feared to do what is good, and you go forth without fruits from this world, because nothing from this world accompanies you except the good deeds that you perform, and your fasting and your prayer at all times. Therefore, set your departure before your eyes and see what goes with you from this world to that world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܺܐܡܪܳܐ","severity":"info","text":"The term ܡܺܐܡܪܳܐ (memrā) designates a metrical homily or discourse, a standard genre in Syriac literature. This work is numbered as the tenth such memra in a collection.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܰܘܡܳܐ","severity":"info","text":"The word ܨܰܘܡܳܐ (ṣawmā) means 'fasting,' a central ascetic practice in Syriac Christianity. It is paired here with ܡܽܘܟܳܟܳܐ (mukkākā, 'mortification'), indicating a dual discipline of body and soul.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"Satan (ܣܳܛܳܢܳܐ) is portrayed as an active adversary who sends afflictions to deter the faithful from good works. This reflects a common Syriac ascetic theme of spiritual combat against demonic forces.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage is classified as narrative, though it functions as exhortatory discourse. It moves from a general principle (enduring evils while doing good) to specific scenarios (Satan's tactics, the believer's response), and concludes with an eschatological admonition.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܠܳܐ ܢܶܥܒܶܕ ܕܫܰܦܺܝܪ","severity":"info","text":"The phrase 'so that you do not do what is good' echoes the New Testament theme of Satan tempting believers away from virtue, possibly alluding to Matthew 4:1-11 or 2 Corinthians 4:4, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܨܠܰܘ̈ܳܬܶܗ ܬܥܰܕܰܪ ܠܟܽܠܰܢ","severity":"info","text":"The closing prayer formula ('May His Prayers Help All of Us') is typical of Syriac liturgical and homiletic texts, indicating the work's use in a communal worship setting. The phrase 'Amen and Amen' reinforces its doxological character.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Holy One' (ܕܩܰܕܺܝܫܳܐ) is ambiguous; it may refer to the author or to a saint whose prayers are invoked. The reading taken follows the edition's interpretation as a reference to the author or a holy figure."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܗܳܐ ܓܶܝܪ ܠܛܽܘܪܳܐ ܙܥܽܘܪܳܐ ܐܰܘ ܠܰܐܬܪܳܐ ܩܰܪܺܝܒܳܐ ܠܳܐ ܨܳܒܶܝܢܰܢ ܕܢܺܐܙܰܠ ܕܠܳܐ ܙܘ̈ܳܕܶܐ ܒܗܳܢܳܐ ܥܳܠܡܳܐ: ܕܺܐܝܬ ܠܶܗ ܠܐ̱ܢܳܫ ܕܢܶܙܒܰܢ ܘܰܢܙܰܒܶܢ ܘܡܶܫܟܰܚ ܐ̱ܢܳܫ ܕܢܶܦܠܽܘܚ ܘܢܺܐܚܶܐ. ܐܶܢ ܓܶܝܪ ܗܳܪܟܳܐ: ܕܺܐܝܬ ܠܶܗ ܠܐ̱ܢܳܫ ܡܳܐܐ ܦܽܘܪ̈ܣܺܝܢ: ܠܳܐ ܨܳܒܶܐ ܕܰܕܠܳܐ ܙܘ̈ܳܕܶܐ ܢܶܚܙܽܘܩ: ܐܰܝܟܰܢ ܢܺܐܙܰܠ ܠܗܰܘ ܥܳܠܡܳܐ؟ ܕܶܐܢ ܡܶܢ ܗܳܪܟܳܐ ܠܳܐ ܐܳܙܶܠ ܥܰܡܶܗ: ܠܳܐ ܐ̱ܢܳܫ ܝܳܗܶܒ ܠܶܗ ܬܰܡܳܢ: ܐܶܠܴܐ ܒܳܝܫܳܐ ܩܳܪܶܝܢ ܠܶܗ. ܘܠܳܐ ܨܳܒܶܝܢܰܢ ܕܢܶܬܡܰܟܰܟ ܒܠܶܒܰܢ ܘܰܒܦܰܓܪܰܢ ܕܰܒܠܶܒܰܢ ܢܶܬܺܝܕܰܥ ܡܽܘܟܳܟܰܢ ܘܫܽܘܥܒܳܕܰܢ ܠܰܐܠܳܗܳܐ: ܘܰܒܦܰܓܪܰܢ ܢܶܬܓܠܶܐ ܡܽܘܟܳܟܰܢ ܘܫܽܘܥܒܳܕܰܢ ܠܟܽܠܢܳܫ: ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܬܶܬܺܝܕܰܥ ܡܰܟܺܝܟܽܘܬܟܽܘܢ ܠܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ. ܐܶܢ ܓܶܝܪ ܫܳܐܶܠ ܐ̱ܢܳܫ ܒܠܶܒܶܗ ܒܰܫܠܳܡܳܐ ܕܰܒܢܰܝ̈ܢܳܫܳܐ: ܘܡܰܓܗܶܢ ܪܺܝܫܳܐ ܕܠܶܒܶܗ ܘܠܳܐ ܡܰܓܗܶܢ ܪܺܝܫܶܗ ܘܠܶܒܶܗ ܩܕܳܡܰܝܗܽܘܢ: ܠܰܐܠܳܗܰܐ ܗ̱ܘ ܐܶܬܝܰܕܥܰܬ ܡܰܟܺܝܟܽܘܬܶܗ ܒܰܠܚܽܘܕ. ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܕܶܝܢ ܠܳܐ ܡܶܬܺܝܕܰܥ ܡܽܘܟܳܟܶܗ ܘܠܳܐ ܡܰܠܶܦ ܠܗܽܘܢ. ܘܶܐܢ ܫܳܐܶܠ ܒܰܫܠܳܡܳܐ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܒܣܶܦ̈ܘܳܬܶܗ ܕܰܠܒܰܪ ܘܡܰܓܗܶܢ ܪܺܝܫܳܐ ܕܦܰܓܪܶܗ: ܠܰܒܢܰܝ̈ܢܳܫܰܐ ܗ̱ܘ ܐܶܬܝܰܕܥܰܬ ܡܰܟܺܝܟܽܘܬܶܗ ܘܠܰܒܢܰܝ̈ܢܳܫܰܐ ܗ̱ܘ ܫܳܦܰܪ ܘܠܳܐ ܠܰܐܠܳܗܳܐ: ܡܶܛܽܠ ܕܡܳܪܝܳܐ ܒܠܶܒܰܐ ܗ̱ܘ ܡܶܫܬܰܡܰܫ: ܘܰܒܢܰܝ̈ܢܳܫܳܐ ܒܗܳܠܶܝܢ ܕܡܶܬܚ̈ܰܙܝܳܢ. ܐܶܠܴܐ ܐܶܢ ܨܳܒܶܝܢܰܢ ܕܢܶܥܒܶܕ ܘܢܰܠܶܦ ܘܢܶܬܩܪܶܐ ܪܰܘܪ̈ܒܶܐ: ܗܘܰܝܢ ܡܫܺܝܓܺܝܢܰܢ ܘܡܳܪܩܺܝܢܰܢ ܓܰܘܳܝܳܐ ܐܰܝܟ ܒܰܪܳܝܳܐ ܘܒܰܪܳܝܳܐ ܐܰܝܟ ܓܰܘܳܝܳܐ. ܘܰܗܘܰܘ ܫܘܶܝܢ ܦܰܓܪ̈ܰܝܢ ܘܢܰܦ̈ܫܳܬܰܢ ܐܰܟܚܕܳܐ ܒܨܰܘܡܳܐ ܘܒܰܨܠܽܘܬܳܐ ܘܰܒܡܰܟܺܝܟܽܘܬܳܐ.","english":"Behold, for a small mountain or a nearby place, a person does not wish to go without provisions in this world. For a person has a hundred parasangs to travel, and a person can work and live. If here, where a person has a hundred parasangs, he does not wish to set out without provisions, how much more so for that world? For if from here nothing goes with him, no one gives him anything, but rather an evil one calls him. And you do not wish that your humility and your asceticism be known in your heart and in your body, so that in your heart your humility and your asceticism may be known to God, and in your body your humility and your asceticism may be revealed to all people, as it is written: \"Let your humility be known to all people.\" For if a person asks in his heart in peace with people, and bows the head of his heart but does not bow his head and his heart before them, it is to God alone that his humility is known. But to people his humility is not known, nor does he teach them. And if he asks in peace with people with his external lips and bows the head of his body, it is to people that his humility is known, and it is to people that he is pleasing, and not to God, because the Lord serves in the heart, and people through what is visible. But if you wish to do, to teach, and to be called great, let your interior be mixed and united like your exterior, and your exterior like your interior. And let your bodies and your souls be equal together in fasting, in prayer, and in humility.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܛܽܘܪܳܐ ܙܥܽܘܪܳܐ","severity":"info","text":"The phrase 'small mountain or a nearby place' illustrates a short journey, contrasting with the longer journey of a hundred parasangs to emphasize the need for spiritual provisions.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܽܘܪ̈ܣܺܝܢ","severity":"info","text":"The term 'parasangs' (Persian measure, about 3–4 miles) is used here as a concrete distance to underscore the necessity of provisions for a journey, applied metaphorically to the afterlife.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܬܶܬܺܝܕܰܥ ܡܰܟܺܝܟܽܘܬܟܽܘܢ ܠܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ","severity":"info","text":"The phrase 'Let your humility be known to all people' is presented as a scriptural citation, though its exact source is unidentified; it may reflect a paraphrase of ascetic teaching.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts inner humility (known only to God) with outer humility (visible to people), then calls for integration of interior and exterior, body and soul, in fasting, prayer, and humility.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The homily addresses a monastic audience, urging consistency between inner disposition and outward ascetic practice, a common theme in Syriac ascetic literature.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt readings (e.g., ܠܐ̱ܢܳܫ, likely 'a person'), and the scriptural citation is not directly traceable to a known biblical verse.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܠܐ̱ܢܳܫ is ambiguous; it likely means 'a person' but could be a scribal error for ܠܐ̱ܢܳܫܐ. The scriptural citation is not identified in standard biblical references."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܢܨܽܘܡܽܘܢ ܦܰܓܪ̈ܰܝܢ ܡܶܢ ܡܶܐܟ̈ܠܳܬܳܐ ܘܰܪ̈ܓܺܝܓܳܬܳܐ ܘܡܶܢ ܟܽܠܳܗ ܓܰܐܝܽܘܬܳܐ ܕܰܠܒ̈ܽܘܫܶܐ ܘܰܕܦܽܘܢܳܩ̈ܶܐ ܕܥܽܘܡܪܳܐ ܘܰܢܨܽܘ̈ܡܳܢ ܢܰܦ̈ܫܳܬܰܢ ܡܶܢ ܡ̈ܶܠܶܐ ܣܰܢ̈ܝܳܬܳܐ ܘܡܶܢ ܚܶܪ̈ܝܳܢܶܐ ܘܰܚܣܳܡܳܐ ܘܰܛܢܳܢܳܐ ܘܠܰܘ̈ܛܳܬܳܐ ܘܪܽܘܓܙܳܐ ܐܳܦ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܘܡܶܢ ܟܽܠܡܶܕܶܡ ܕܒܺܝܫ ܘܕܳܡܶܐ ܠܗܳܠܶܝܢ܀ ܢܳܟܝܳܐ ܓܶܝܪ ܠܰܥܒܽܘܬܳܐ ܠܦܰܓܪ̈ܶܐ ܐܶܡܰܬܝ ܕܰܚܠܺܝܡܺܝܢ: ܘܢܳܟ̈ܝܳܢ ܡ̈ܶܠܶܐ ܣܰܢ̈ܝܳܬܳܐ ܘܟܽܠܡܶܕܶܡ ܕܒܺܝܫ ܠܢܰܦܫܳܐ: ܗܳܢܰܘ ܕܶܝܢ ܐܶܢ ܡܶܬܢܰܟܝܳܐ ܢܰܦܫܳܐ: ܦܰܓܪܳܐ ܡܶܬܢܟܶܐ: ܘܶܐܢ ܢܶܬܢܟܶܐ ܦܰܓܪܳܐ: ܢܰܦܫܳܐ ܡܶܬܢܰܟܝܳܐ. ܠܳܐ ܓܶܝܪ ܒܰܪܢܳܫܳܐ ܕܰܠܓܰܘ ܕܠܳܐ ܗܰܘ ܕܰܠܒܰܪ: ܘܠܳܐ ܗܰܘ ܕܰܠܒܰܪ ܕܠܳܐ ܗܰܘ ܕܰܠܓܰܘ: ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܕܶܝܢ ܕܬܶܬܓܡܰܪ ܘܬܶܨܛܰܠܰܠ: ܗܰܪܛ ܒܳܬܰܪ ܟܺܐܢܽܘܬܳܐ ܕܠܶܒܳܐ ܘܰܕܦܰܓܪܳܐ ܘܒܳܬܰܪ ܫܰܦܝܽܘܬܳܐ ܘܡܰܟܺܝܟܽܘܬܳܐ ܘܰܫܠܳܡܳܐ ܕܠܶܒܳܐ ܘܰܕܦܰܓܪܳܐ. ܡܶܛܽܠ ܕܚܰܕ ܒܚܰܕ ܙܳܟܶܝܢ: ܘܚܰܕ ܒܚܰܕ ܚܳܝܒܺܝܢ ܢܰܦܫܳܐ ܘܦܰܓܪܳܐ. ܘܰܐܟܚܕܳܐ ܡܶܫܬܰܒܚܺܝܢ ܘܰܐܟܚܕܳܐ ܡܶܬܓܢܶܝܢ ܘܰܐܟܚܕܳܐ ܡܶܬܢܺܝܚܺܝܢ ܒܝܰܘܡܶܗ ܕܡܳܪܰܢ: ܐܰܝܠܶܝܢ ܕܰܢܛܰܪܘ ܦܽܘܩܕ̈ܳܢܰܘܗ̱ܝ ܒܦܰܓܪ̈ܰܝܗܽܘܢ ܘܰܒܢܰܦ̈ܫܳܬܗܽܘܢ.","english":"fasts of the body from foods and dainties, and from all the vanity of garments and of the provisions of the monastery, and fasts of the souls from harmful words and from curses and deprivation and error and blasphemies and wrath and enmity, and from everything evil and similar to these. For it is fitting for the bodies to fast when they are healthy, and it is fitting for harmful words and everything evil to fast from the soul. Now if the soul fasts, the body fasts; and if the body fasts, the soul fasts. For a person is not the inner without the outer, nor the outer without the inner. If you wish, then, to be perfected and to be purified, pursue the humility of heart and of body, and pursue tranquility and meekness and peace of heart and of body. For one conquers through the other, and one is bound through the other, soul and body. And together they are praised, and together they are reproached, and together they are set free on the day of the Lord, those who kept his commandments in their bodies and in their souls.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܽܘܡܽܘܢ","severity":"info","text":"The Syriac term ܨܽܘܡܽܘܢ (ṣawmē) means 'fasts' and is used here in a dual sense: bodily abstinence from food and spiritual abstinence from vices.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܰܦܫܳܐ","severity":"info","text":"The Syriac ܢܰܦܫܳܐ (naphšā) means 'soul' or 'self,' and is contrasted with ܦܰܓܪܳܐ (pagrā, 'body') to emphasize the interdependence of inner and outer asceticism.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a list of dual fasts (bodily and spiritual) to a chiastic statement on mutual fasting, then to a conditional exhortation for perfection through humility and peace.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'provisions of the monastery' (ܦܽܘܢܳܩ̈ܶܐ ܕܥܽܘܡܪܳܐ) reflects the cenobitic context of the homily, likely addressed to monks in a coenobitic community.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The interdependence of soul and body ('one conquers through the other') echoes Syriac ascetic traditions, such as those in Aphrahat and Ephrem, where bodily discipline enables spiritual purification.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or rare forms (e.g., ܢܨܽܘܡܽܘܢ, ܢܳܟ̈ܝܳܢ) that may reflect scribal variation or dialect; the reading follows the edition's normalization.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'provisions of the monastery' (ܦܽܘܢܳܩ̈ܶܐ ܕܥܽܘܡܪܳܐ) is unclear: it may denote monastic supplies or liturgical items. The reading takes it as material provisions.","The phrase 'harmful words' (ܡ̈ܶܠܶܐ ܣܰܢ̈ܝܳܬܳܐ) could also be interpreted as 'evil speech' or 'slander'; the translation opts for a general sense."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܠܴܐ ܢܶܬܡܰܟܰܟ ܩܕܳܡ ܐܰܠܳܗܳܐ ܘܰܩܕܳܡ ܒܢܰܝ̈ܢܳܫܳܐ: ܐܰܝܟܰܢܳܐ ܕܚܳܙܶܝܢܰܢ ܠܡܳܪܰܢ ܘܰܠܟܽܠܗܽܘܢ ܟܳܪ̈ܽܘܙܰܘܗ̱ܝ ܕܶܐܬܡܰܟܰܟܘ ܘܺܝܪܶܒܘ ܡܶܛܽܠ ܡܰܟܺܝܟܽܘܬܗܽܘܢ: ܘܰܣܓܶܕܘ ܠܰܒܥܶܠܕܒܳܒܰܝ̈ܗܽܘܢ: ܘܰܣܓܶܕ ܐܺܝܣܪܳܐܶܝܠ ܠܗܰܘ ܕܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܩܛܠܶܗ: ܘܡܰܟܶܟ ܢܰܦܫܶܗ ܘܦܰܓܪܶܗ ܘܰܣܓܶܕ ܠܶܗ ܙܰܒ̈ܢܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ: ܘܰܐܝܟ ܕܶܐܬܡܰܟܰܟ ܡܳܪܰܢ ܒܦܰܓܪܶܗ ܘܰܒܪܽܘܚܶܗ: ܡܶܛܽܠ ܕܠܰܢ ܢܰܠܶܦ: ܘܰܐܝܟ ܕܶܐܬܡܰܟܰܟܘ ܢܒܺܝ̈ܶܐ ܘܰܫܠ̈ܺܝܚܶܐ ܒܦܰܓܪ̈ܰܝܗܽܘܢ ܘܰܒܢܰܦ̈ܫܳܬܗܽܘܢ: ܗܳܢܰܘ ܕܶܝܢ ܨܳܝܡܺܝܢ ܗ̱ܘܰܘ ܒܦܰܓܪ̈ܰܝܗܽܘܢ ܡܶܢ ܠܒܽܘܫܳܐ ܡܨܰܒܬܳܐ ܘܡܶܢ ܟܽܠܳܗ ܓܰܐܝܽܘܬܳܐ: ܘܨܳܝܡܺܝܢ ܗ̱ܘܰܘ ܒܢܰܦ̈ܫܳܬܗܽܘܢ ܡܶܢ ܬܰܪ̈ܣܝܳܬܳܐ ܘܡܶܢ ܟܽܠܗܽܘܢ ܦܽܘܢܳܩ̈ܶܐ. ܠܳܐ ܬܺܐܨܦܽܘܢ ܠܰܡ ܕܦܰܓܪ̈ܰܝܟܽܘܢ ܕܡܳܢܳܐ ܬܶܠܒܫܽܘܢ ܘܠܳܐ ܕܰܢܦ̈ܫܳܬܟܽܘܢ ܕܡܳܢܳܐ ܬܶܬܰܪܣܽܘܢ. ܢܰܦܫܳܐ ܠܰܡ ܝܰܬܺܝܪܳܐ ܗ̱ܝ ܡܶܢ ܣܰܝܒܳܪܬܳܐ ܘܦܰܓܪܳܐ ܡܶܢ ܠܒܽܘܫܳܐ܀ ܠܰܐܝܠܶܝܢ ܕܶܝܢ ܕܗܳܪܟܳܐ ܒܥܰܡܠܳܐ ܘܰܒܝܽܘܬܪܳܢܳܐ ܕܗܳܢܳܐ ܥܳܠܡܳܐ ܐܺܝܬܰܝܗܽܘܢ: ܦܰܩܶܕ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܕܰܢܨܽܘܡܽܘܢ ܡܶܢ ܩܶܛܪ̈ܶܐ ܕܥܰܘܠܳܐ ܘܡܶܢ ܡܶܐܣܰܪ̈ܝܳܬܳܐ ܕܢܶܟܠܳܐ ܘܢܶܫܪܽܘܢ ܟܒ̈ܺܝܫܶܐ ܠܚܺܐܪܽܘܬܳܐ ܘܰܢܨܽܘܡܽܘܢ ܡܶܢ ܛܠܽܘܡܝܳܐ ܘܡܶܢ ܥܫܽܘܩܝܳܐ ܘܡܶܢ ܥܳܠܽܘܒܽܘܬܳܐ ܘܡܶܢ ܙܳܢܝܽܘܬܳܐ ܘܡܶܢ ܪܶܒܺܝܬܳܐ ܘܡܶܢ ܪܳܡܽܘܬܳܐ ܘܡܶܢ ܓܰܐܝܽܘܬܳܐ ܘܡܶܢ ܟܽܠܡܶܕܶܡ ܕܰܣܢܶܐ ܥܠܰܝܗܽܘܢ ܕܠܳܐ ܢܶܥܒܕܽܘܢ ܗܶܢܽܘܢ ܠܰܐܚܪ̈ܳܢܶܐ: ܘܰܕܠܳܐ ܢܶܬܚܰܬܡܽܘܢ ܒܰܫ̈ܡܳܗܶܐ ܢܽܘܟܪ̈ܳܝܶܐ: ܐܶܠܴܐ ܒܰܫܡܶܗ ܕܝܶܫܽܘܥ ܢܶܥܒܕܽܘܢ ܟܽܠ ܨܒܽܘ ܘܢܶܚܬܡܽܘܢ ܟܽܠ ܟܺܐܒ̈ܺܝܢ.","english":"but rather be humble before God and before the brethren, as it is fitting for the Lord and for all his preachers, who humbled themselves and increased because of their humility, and bowed down before their enemies, and Israel bowed down to him who wished to kill him, and humbled himself, his soul and his body, and bowed down to him many times. And as the Lord humbled himself in his body and his spirit, because he taught, and as the prophets and apostles humbled themselves in their bodies and their souls, so too those who fast were fasting in their bodies from clothing, from adornment, and from all vanity, and were fasting in their souls from disturbances and from all passions. Do not be concerned for your bodies, what you will wear, nor for your souls, what will disturb you. The soul is more excellent than the body, and the body than clothing. As for those who are here in toil and in the profit of this world, the Lord commanded that you fast from the bonds of iniquity and from the fetters of sin, and that you release the captives to freedom, and that you fast from oppression and from injustice and from tyranny and from envy and from pride and from arrogance and from vanity and from everything that incites you to do your will to others, and that you not be sealed with foreign names, but that you do all your will in the name of Jesus and seal all your pains.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܟܺܝܟܽܘܬܐ","severity":"info","text":"The Syriac term makhikhutha (humility) is a key ascetic virtue in Syriac monastic literature, often contrasted with pride (ga'yyutha).","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Israel bowed down to him who wished to kill him","severity":"info","text":"This likely alludes to King David's humility before Saul (1 Samuel 24) or to Israel's submission to a persecutor, a typological reading common in Syriac homilies.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fast from the bonds of iniquity","severity":"info","text":"The metaphor of fasting from sin as 'bonds' and 'fetters' reflects Syriac ascetic theology, where true fasting is renunciation of vices, not just food.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from exhortation to a series of biblical exempla (Lord, prophets, apostles, Israel) illustrating humility, then returns to direct address.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"seal all your pains","severity":"info","text":"The phrase 'seal with the name of Jesus' echoes Syriac liturgical and mystical traditions of sealing as a protective or transformative act, paralleled in Ephrem's hymns.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fast from the bonds of iniquity' could be read metaphorically or as a reference to specific ascetic practices; the text does not specify.","The identity of 'him who wished to kill him' in the Israel example is ambiguous; it may refer to Saul or a generic enemy."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܦܰܩܶܕ ܐܶܢܽܘܢ ܕܢܶܥܒܕܽܘܢ ܠܟܽܠܢܳܫ ܗܰܘ ܡܶܕܶܡ ܕܨܳܒܶܝܢ ܕܢܶܥܒܶܕ ܠܗܽܘܢ ܟܽܠܢܳܫ: ܕܬܶܩܨܶܐ ܠܰܡ ܠܰܚܡܳܟ ܠܟܰܦܢܳܐ: ܘܠܰܐܟܣ̈ܢܳܝܶܐ ܬܰܥܶܠ ܠܒܰܝܬܳܟ ܘܰܠܥܰܪܛܶܠܳܝܳܐ ܬܶܬܶܠ ܬܰܟܣܺܝܬܳܐ ܘܠܳܐ ܬܰܗܡܶܐ ܡܶܢ ܒܰܪ ܒܶܣܪܳܟ. ܟܰܕ ܗܳܠܶܝܢ ܠܰܡ ܬܶܥܒܶܕ: ܗܳܝܕܶܝܢ ܬܶܬܟܶܠ ܕܰܐܘܬܒܳܟ ܡܳܪܝܳܐ ܥܰܠ ܥܽܘܫܢܶܗ ܕܰܐܪܥܳܐ ܘܢܰܣܒܰܥ ܢܰܦܫܳܟ ܒܕܽܘܗܳܢܳܐ ܘܢܰܕܢܰܚ ܠܳܟ ܦܽܘܪܩܳܢܳܟ ܐܰܝܟ ܢܽܘܗܪܳܐ ܘܙܰܕܺܝܩܽܘܬܳܟ ܐܰܝܟ ܠܰܡܦܺܐܕܳܐ ܬܶܕܠܰܩ ܘܢܰܕܪܟܳܟ ܠܰܡ ܐܺܝܩܳܪܶܗ ܕܡܳܪܝܳܐ ܘܦܽܘܪܩܳܢܶܗ ܥܠܰܝܟ ܢܶܕܢܰܚ. ܗܳܢܰܘ ܨܰܘܡܳܐ ܕܦܰܩܶܕ ܡܳܪܝܳܐ ܠܥܳܒ̈ܕܰܝ ܙܶܕ̈ܩܳܬܳܐ. ܠܺܚܝ̈ܺܝܕܳܝܶܐ: ܗܳܢܰܘ ܕܶܝܢ ܠܰܡܪ̈ܰܚܡܳܢܶܐ ܐܰܝܠܶܝܢ ܕܠܳܐ ܡܰܒܶܐܫܺܝܢ ܠܐ̱ܢܳܫ: ܗܳܟܰܢܳܐ ܦܰܩܶܕ ܐܶܢܽܘܢ ܡܳܪܰܢ: ܩܰܕ̈ܡܳܝܶܐ ܘܰܐܚܪ̈ܳܝܶܐ: ܕܰܢܨܽܘܡܽܘܢ ܡܶܢ ܟܽܠܗܽܘܢ ܦܽܘܢܳܩ̈ܶܐ: ܟܰܕ ܐܳܡܰܪ ܒܝܰܕ ܦܰܘܠܳܘܣ: ܕܫܰܦܺܝܪ ܗ̱ܽܘ ܠܰܢ ܕܠܳܐ ܢܶܐܟܽܘܠ ܒܶܣܪܳܐ ܘܠܳܐ ܢܶܫܬܶܐ ܚܰܡܪܳܐ. ܘܶܐܙܕܰܗܪܘ ܠܰܡ ܕܠܳܐ ܢܺܐܩܪܽܘܢ ܠܶܒܰܘ̈ܳܬܟܽܘܢ ܒܳܐܣܽܘܛܽܘܬܳܐ ܘܰܒܪܰܘܳܝܽܘܬܳܐ ܘܰܒܨܶܦܬܳܐ ܕܥܳܠܡܳܐ ܘܰܒܪܶܢܝܳܐ ܕܥܽܘܬܪܳܐ ܘܶܐܙܕܰܗܪܘ ܕܠܳܐ ܠܰܡ ܬܶܫܬܰܕܠܽܘܢ ܡܶܛܽܠ ܕܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܥܰܡ̱ܡ̈ܶܐ ܗ̱ܘ ܕܰܐܪܥܳܐ ܒܳܥܶܝܢ ܠܗܶܝܢ. ܠܥܰܡ̱ܡ̈ܶܐ ܕܶܝܢ ܗܳܟܰܢܳܐ ܦܰܩܶܕ ܐܶܢܽܘܢ: ܕܶܐܙܕܰܗܪܘ ܕܠܳܐ ܬܶܩܢܽܘܢ ܒܥܰܘܠܳܐ ܘܠܳܐ ܬܶܒܢܽܘܢ ܒܰܚܛܺܝܬܳܐ ܘܠܳܐ ܐܰܝܟ ܕܰܠܥܳܠܰܡ ܬܶܒܢܽܘܢ: ܘܠܳܐ ܐܰܝܟ ܕܰܠܥܳܠܰܡ ܬܶܩܢܽܘܢ. ܘܠܳܐ ܒܶܐܤܛܪܰܢܺܝܰܐ ܬܶܬܚܰܫܚܽܘܢ ܒܥܳܠܡܳܐ: ܡܶܛܽܠ ܕܥܳܒܰܪ ܠܶܗ ܠܰܡ ܐܰܣܟܺܡܶܗ ܕܥܳܠܡܳܐ ܗܳܢܳܐ܀","english":"and command you that you do to everyone that thing which you wish that everyone do to you: that you break your bread for the hungry, and bring strangers into your house, and give clothing to the naked, and do not withhold from your fellow man. When you do these things, then you may trust that the Lord will set you upon the firmament of the earth and fill your soul with righteousness and make your salvation shine for you like a light, and your justice like a lamp shall blaze, and your way shall lead you to the honor of the Lord and His salvation shall dawn upon you. This is the fast that the Lord commands the doers of alms, the solitaries. But as for the merciful, those who do no harm to man, thus the Lord commands you, first and last: that you fast from all pleasures, as Paul says: that it is good for you not to eat meat nor drink wine. And beware that you do not honor your hearts with luxury and with softness and with the desire of the world and with the pursuit of wealth, and beware that you do not strive for these things, because all these are what the peoples of the earth seek. But to the peoples thus the Lord commands you: beware that you do not sin in iniquity and do not sin in transgression, and do not sin as you have always sinned, and do not sin as you have always sinned. And do not equip yourselves with stratagems in the world, because the form of this world has passed away.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܰܘܡܳܐ","severity":"info","text":"The Syriac term ṣawmā (fast) is used here in a spiritualized sense, referring to ascetic renunciation rather than literal fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul (ܦܰܘܠܳܘܣ) likely echoes 1 Timothy 5:23 or similar Pauline admonitions against meat and wine, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܶܣܛܪܰܛܺܝܰܐ","severity":"info","text":"The Greek loanword ܐܶܣܛܪܰܛܺܝܰܐ (strategia, 'stratagems') reflects the military-political context of late antique Syriac ascetic literature, warning against worldly cunning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general ethical command (the Golden Rule) to specific ascetic instructions for solitaries and laity, then to a Pauline citation, creating a tripartite structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The command 'do to everyone that which you wish everyone to do to you' parallels the negative Golden Rule found in Tobit 4:15 and later Syriac monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The repeated phrase 'do not sin as you have always sinned' may be a scribal dittography; the Syriac text shows near-identical clauses, possibly indicating a copyist error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' (ܡܳܪܝܳܐ) is ambiguous: it may refer to Christ or to a monastic superior; the context suggests Christ.","The phrase 'the form of this world has passed away' (ܐܰܣܟܺܡܶܗ ܕܥܳܠܡܳܐ ܗܳܢܳܐ) is ambiguous: it may refer to eschatological expectation or to a renunciation of worldly status."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܡܶܫܟܰܚ ܗ̱ܘܳܐ ܕܶܝܢ ܐܰܠܳܗܳܐ ܕܢܶܥܒܕܶܗ ܠܟܽܠܶܗ ܥܳܠܡܳܐ ܥܰܬܺܝܪ̈ܶܐ ܘܰܚܠ̈ܺܝܡܶܐ ܘܰܒܢܰܝ̈ ܒܶܝܬ ܐܰܒܳܐ ܘܠܳܐ ܣܢ̈ܺܝܩܶܐ: ܐܶܠܴܐ ܥܒܰܕ ܡܶܢܗܽܘܢ ܥܰܬܺܝܪ̈ܶܐ ܘܡܶܢܗܽܘܢ ܡܶܣ̈ܟܺܢܶܐ ܘܶܡܢܗܽܘܢ ܐܰܟܣ̈ܢܳܝܶܐ ܘܶܡܢܗܽܘܢ ܟܪ̈ܺܝܗܶܐ. ܘܰܡܢܰܣܶܐ ܠܗܳܠܶܝܢ ܕܺܐܝܬ ܠܗܽܘܢ ܒܗܳܠܶܝܢ ܕܠܰܝܬ ܠܗܽܘܢ: ܐܶܢ ܗܳܘܶܝܢ ܪ̈ܰܚܡܰܝܗܽܘܢ ܥܰܠ ܒܢܰܝ̈ ܒܶܣܪܗܽܘܢ. ܘܶܐܢ ܚܳܝܪܺܝܢ ܥܰܬܺܝܪ̈ܶܐ ܒܡܶܣ̈ܟܺܢܶܐ ܘܰܚܠ̈ܺܝܡܶܐ ܒܰܟܪ̈ܺܝܗܶܐ ܘܰܠܒ̈ܺܝܫܶܐ ܒܰܫ̈ܠܺܝܚܶܐ ܘܰܒܢܰܝ̈ ܒܶܝܬ ܐܰܒܳܐ ܒܰܐܟܣܢܳܝ̈ܶܐ: ܘܶܐܢ ܢܶܥܒܕܽܘܢ ܗܳܟܰܢ ܘܢܶܬܪܰܚܡܽܘܢ ܥܰܠ ܕܰܒܨܺܝܪܺܝܢ ܡܶܢܗܽܘܢ: ܒܨܺܝܪ̈ܶܐ ܡܶܬܬܢܺܝܚܺܝܢ ܥܰܠ ܥܰܫ̈ܺܝܢܶܐ ܘܥܰܫ̈ܺܝܢܶܐ ܡܶܙܕܰܕܩܺܝܢ ܒܝܰܕ ܒܨܺܝܪ̈ܶܐ. ܘܶܐܠܳܐ ܢܶܥܒܕܽܘܢ ܐܰܝܟ ܕܰܦܩܰܕ ܡܳܪܰܢ: ܕܢܶܬܪܰܚܡܽܘܢ ܥܰܠ ܕܰܒܨܺܝܪܺܝܢ ܡܶܢܗܽܘܢ: ܒܨܺܝܪ̈ܶܐ ܙܳܐܶܢ ܠܗܽܘܢ ܐܰܝܟ ܪ̈ܰܚܡܰܘܗ̱ܝ ܘܚܳܐܶܢ ܡܶܣܟܺܢܳܐܺܝܬ ܒܥܳܠܡܳܐ ܗܳܢܳܐ. ܘܗܳܠܶܝܢ ܕܠܳܐ ܐܶܬܪܰܚܰܡܘ: ܗܳܘܶܝܢ ܕܠܳܐ ܦܺܐܪ̈ܶܐ ܘܰܕܠܳܐ ܙܰܕܺܝܩܽܘܬܳܐ ܒܝܰܘܡܶܗ ܕܡܳܪܰܢ. ܠܰܥܳܙܳܪ ܓܶܝܪ ܐܶܬܛܰܪܰܦ ܘܰܚܝܳܐ ܒܗܳܢ ܥܳܠܡܳܐ: ܘܶܐܙܰܠ ܠܗܰܘ ܥܳܠܡܳܐ ܘܶܐܬܬܢܺܝܚ. ܐܶܠܴܐ ܘܳܝ ܠܶܗ ܠܥܰܬܺܝܪܳܐ ܕܶܐܙܰܠ ܕܠܳܐ ܙܘܳܕ̈ܺܝܢ: ܕܠܳܐ ܡܳܠܶܐ ܟܰܪܣܶܗ ܡܶܢ ܕܽܘܗܳܢܶܗ ܕܥܳܠܡܳܐ ܚܰܕ̱ܬܳܐ܀ ܐܰܚܰܝ̈: ܚܽܘܪܘ ܒܰܐܟܣܢܳܝ̈ܶܐ ܘܒܰܣܢ̈ܺܝܩܶܐ ܘܒܰܒܨܺܝܪ̈ܶܐ ܘܰܡܓܰܙܰܝ̈ܳܐ ܘܒܰܟܪ̈ܺܝܗܶܐ: ܘܢܶܥܒܶܕ ܠܰܢ ܙܘ̈ܳܕܶܐ ܠܽܐܘܪܚܳܐ ܢܰܓܺܝܪܬܳܐ: ܘܰܠܗܰܘ ܥܳܠܡܳܐ ܪܰܒܳܐ: ܕܠܳܐ ܡܳܐ ܕܡܶܬܒܰܣܡܺܝܢ ܥܳܒ̈ܕܰܝ ܛܳܒ̈ܳܬܳܐ ܘܡܶܬܬܢܺܝܚܺܝܢ: ܢܶܬܕܰܢܰܩ ܚܢܰܢ ܠܽܘܩܒܰܠܗܽܘܢ ܘܢܶܬܛܰܪܰܦ.","english":"God could have made the whole world rich, healthy, and of noble lineage, without any poor. But He made some rich and some poor, some healthy and some sick, some of noble birth and some strangers. He gave to those who have from those who have not, if your mercy is upon your own flesh and blood. And if the rich look upon the poor, the healthy upon the sick, the clothed upon the naked, and those of noble lineage upon strangers, and if you act thus and have mercy on those lesser than yourselves, then the lesser are enriched by the wealthy, and the wealthy are justified by the lesser. But if you do not act as the Lord commanded, that you have mercy on those lesser than yourselves, then the lesser will tremble at you like His mercy, and poverty will live in this world. And those who did not have mercy will be without fruit and without righteousness on the day of the Lord. For Lazarus was cast down and lived in this world, and went to that world and was enriched. But woe to the rich man who went without provisions, without filling his belly from his own abundance in the new world. My brothers: look upon strangers, the needy, the lesser, the beggars, and the sick, and make for yourself provisions for the arduous journey and for that great world, so that when the doers of good deeds are enriched and enriched, your sin may be pressed before them and cast down.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܟܣ̈ܢܳܝܶܐ","severity":"info","text":"The term ܐܟܣ̈ܢܳܝܶܐ (ʾaksnāyē) means 'strangers' or 'foreigners,' often with a connotation of guests or sojourners. In this homily, it pairs with 'those of noble lineage' to contrast social outsiders with insiders.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܰܥܳܙܳܪ","severity":"info","text":"The reference to Lazarus (ܠܰܥܳܙܳܪ) alludes to the parable of the rich man and Lazarus (Luke 16:19–31). The homily contrasts Lazarus's enrichment in the next world with the rich man's lack of provisions.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘ̈ܳܕܶܐ","severity":"info","text":"The term ܙܘ̈ܳܕܶܐ (zawādē) means 'provisions' or 'travel supplies,' a common metaphor in Syriac ascetical literature for good deeds that sustain the soul on the journey to the afterlife.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the homily's ethical exhortation, moving from conditional commands (if you act thus) to a warning (woe to the rich man) and a direct address to the audience (my brothers).","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The reciprocal relationship between rich and poor—where the lesser enrich the wealthy and the wealthy justify the lesser—echoes a theme found in Syriac monastic literature, e.g., the Book of Steps (Kephalaia).","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lesser are enriched by the wealthy' (ܒܨܺܝܪ̈ܶܐ ܡܶܬܬܢܺܝܚܺܝܢ ܥܰܠ ܥܰܫ̈ܺܝܢܶܐ) is ambiguous: it may mean the poor are materially enriched or spiritually elevated. The reading taken is spiritual enrichment, consistent with the homily's eschatological focus."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܐܶܢܕܶܝܢ ܒܳܥܶܝܢܰܢ ܕܢܶܫܕܶܐ ܢܰܦܫܰܢ ܥܰܠ ܬܰܪܣܺܝܬܳܐ ܕܳܪܫܺܝܢܰܢ ܕܠܰܘ ܡܶܕܶܡ ܕܥܳܐܶܠ ܠܟܰܪܣܳܐ ܡܣܰܝܶܒ ܠܒܰܪܢܳܫܳܐ: ܐܶܠܴܐ ܡܶܕܶܡ ܕܢܳܦܶܩ ܡܶܢ ܦܽܘܡܳܐ: ܗܽܘ ܡܣܰܝܶܒ ܠܒܰܪܢܳܫܳܐ. ܘܶܐܢ ܨܳܒܶܝܢܰܢ ܕܢܶܬܪܰܦܶܐ ܡܶܢ ܨܠܽܘܬܳܐ: ܕܳܪܫܺܝܢܰܢ ܕܰܒܠܶܒܰܢ ܢܶܫܦܰܪ ܠܡܳܪܰܢ. ܘܶܐܢ ܨܳܒܶܝܢܰܢ ܕܠܳܐ ܢܶܬܚܰܦܰܛ ܠܥܺܕ̱ܬܳܐ: ܕܳܪܫܺܝܢܰܢ ܕܠܶܒܰܢ ܥܺܕ̱ܬܰܐ ܗ̱ܘ. ܘܶܐܢ ܨܳܒܶܝܢܰܢ ܕܢܶܨܛܰܒܰܬ: ܐܳܡܪܺܝܢܰܢ ܕܡܶܢ ܠܓܰܘ ܢܶܬܐܶܒܶܠ: ܠܳܐ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܒܗܳܠܶܝܢ ܕܡܶܬܚܰܙܝ̈ܳܢ. ܘܶܐܢ ܫܳܦܰܪ ܠܰܢ ܕܠܳܐ ܢܢܺܝܚ ܠܐ̱ܢܳܫ: ܐܰܘ ܕܰܫܠܺܝܚ ܐܰܘ ܕܡܶܣܟܺܝܢ: ܐܳܡܪܺܝܢܰܢ ܕܰܒܢܰܦܫܰܢ ܢܶܙܕܰܕܰܩ ܘܰܟܪܺܝܗܽܘܬܰܢ ܕܺܝܠܰܢ ܢܶܣܥܽܘܪ܀ ܘܗܳܠܶܝܢ ܟܽܠܗܶܝܢ: ܒܺܝܫܬܳܐ ܡܰܠܦܳܐ ܠܰܢ: ܡܶܛܽܠ ܕܢܶܬܪܰܦܶܐ ܘܠܳܐ ܢܶܬܚܰܦܰܛ ܒܦܰܓܪܰܢ ܘܰܒܢܰܦܫܰܢ. ܐܶܠܴܐ ܐܰܝܟ ܗܰܘ ܕܡܰܣܒܪܳܐ ܠܰܢ ܕܰܒ̈ܠܶܒܰܝܢ ܦܳܠܚܺܝܢܰܢ: ܥܳܒܕܳܐ ܠܰܢ ܕܠܳܐ ܒܠܶܒܰܢ ܢܶܦܠܽܘܚ ܘܠܳܐ ܒܦܰܓܪܰܢ. ܠܰܝܬ ܓܶܝܪ ܐ̱ܢܳܫ ܕܦܳܠܰܚ ܒܠܶܒܶܗ ܙܰܕܺܝܩܽܘܬܳܐ ܘܠܳܐ ܦܳܠܰܚ ܒܦܰܓܪܶܗ: ܡܶܛܽܠ ܕܡܶܢ ܬܰܘܬܳܪ̈ܰܝ ܠܶܒܳܐ ܡܡܰܠ̈ܠܳܢ ܣܶܦ̈ܘܳܬܳܐ ܘܒܳܬܰܪ ܚܽܘܫܳܒܳܐ ܕܠܶܒܳܐ ܐܳܙܶܠ ܦܰܓܪܳܐ: ܘܰܐܝܟ ܕܡܰܟܺܝܟ ܠܶܒܳܐ: ܗܳܟܘܳܬ ܗܳܘܶܐ ܡܰܟܺܝܟ ܦܰܓܪܳܐ. ܘܶܐܢ ܨܳܒܶܝܢܰܢ ܬܽܘܒ ܕܢܶܩܢܶܐ ܘܢܶܒܢܶܐ: ܐܳܡܪܺܝܢܰܢ ܕܩܳܢܶܝܢܰܢ ܟܰܕ ܠܳܐ ܩܳܢܶܝܢܰܢ: ܘܺܐܝܬ ܠܰܢ ܘܠܳܐ ܐܰܣܺܝܪ ܒܶܗ ܪܶܥܝܳܢܰܢ. ܡܳܕܶܝܢ ܢܫܰܐܠܶܗ ܐ̱ܢܳܫ ܡܶܢܳܟ ܠܗܰܘ ܩܶܢܝܳܢܳܟ: ܘܶܐܚܙܶܐ ܕܝܳܗܶܒ ܐܰܢ̱ܬ ܠܶܗ ܘܠܳܐ ܐܰܣܺܝܪ ܐܰܢ̱ܬ ܒܶܗ.","english":"He wants you to think that the foundation of your righteousness is not anything that enters the stomach that sustains a person, but rather something that comes out of the mouth—that is what sustains a person. And if you wish to be healed from prayer, they say that what is in your heart is pleasing to the Lord. And if you wish not to be concerned for the Church, they say that your heart is the Church. And if you wish to be idle, they say that from within you are being consumed; God does not desire these visible things. And if it pleases you not to toil for a person, or for an apostle, or for the poor, they say that you yourself are righteous and your poverty is your wealth. And all these things are an evil teaching for you, because you are healed and not concerned for your body and your self. But as one who makes you believe that they serve with their hearts, they make you serve not with your heart and not with your body. For there is no person who serves righteousness with his heart and does not serve with his body, because from the movements of the heart the lips speak, and after the thought of the heart the body goes; and as the heart is humble, so the body becomes humble. And if you wish again to stand and to weep, they say that you cry out when you do not cry out, and you have something but your mind is not bound to it. What does a person ask from you for that cry of yours? And he sees that you give to him and you are not bound to it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage warns against a spiritualizing tendency that dismisses external acts of charity and worship, arguing that inner disposition must be matched by bodily practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܽܘܬܳܐ","severity":"info","text":"The Syriac term ṣlōtā (prayer) here is used ironically: the author critiques those who claim to be 'healed from prayer' by internalizing it, rejecting communal liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily likely responds to a contemporary ascetical or messalian tendency that privileged interior spirituality over external works, a known concern in Syriac monastic literature.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional refutations ('if you wish... they say...'), each followed by a counter-argument, building to a climax on the unity of heart and body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'healed from prayer' may mislead; the Syriac ܬܪܦܐ (etrapē) can mean 'healed' or 'cured', but here it is ironic: the false teaching claims to cure one of the need for prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (ܐܳܡܪܺܝܢܰܢ) is not specified; it may refer to a specific group or a generic rhetorical opponent."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܐܰܘ ܐܶܢ ܐ̱ܢܳܫ ܚܳܛܶܦ ܠܶܗ ܡܶܢܳܟ: ܠܳܐ ܡܶܬܬܥܺܝܩ ܐܰܢ̱ܬ ܥܠܰܘܗ̱ܝ: ܐܰܘ ܠܳܐ ܕܳܐܶܢ ܐܰܢ̱ܬ ܥܰܡܶܗ: ܐܰܘ ܪܳܓܶܙ ܐܰܢ̱ܬ ܡܶܢܶܗ ܘܗܳܘܶܐ ܐܰܢ̱ܬ ܠܶܗ ܒܥܶܠܕܒܳܒܳܐ؟ ܘܳܝ ܠܰܢ ܕܰܡܗܰܠܟܺܝܢܰܢ ܒܕܰܓܳܠܽܘܬܳܐ ܘܰܒܚܰܪܥܽܘܬܳܐ. ܘܕܰܓܳܠ̈ܶܐ ܠ̈ܫܺܐܕܶܐ ܕܳܡܶܝܢ: ܡܶܛܽܠ ܕܟܽܠ ܡܰܢ ܕܰܡܣܰܪܶܩ ܠܶܒܶܗ ܡܶܢ ܐܰܪܥܳܐ ܘܡܶܢ ܩܶܢܝܳܢܶܗ ܐܳܦ ܦܰܓܪܶܗ ܡܣܰܪܶܩ ܗ̱ܽܘ ܡܶܢܳܗ. ܡܳܕܶܝܢ ܐܶܢ ܡܶܬܩܢܶܐ ܩܶܢܝܳܢܳܐ ܟܰܕ ܠܳܐ ܡܶܬܩܢܶܐ: ܘܡܶܬܒܢܶܐ ܒܶܢܝܳܢܳܐ ܟܰܕ ܠܳܐ ܐܰܣܺܝܪܺܝܢܰܢ ܒܶܗ: ܡܶܬܓܰܢܒܳܐ ܘܳܐܦ ܓܰܢܳܒܽܘܬܳܐ ܟܰܕ ܠܳܐ ܡܶܬܓܰܢܒܳܐ: ܘܰܥܒ̈ܳܕܶܐ ܣܢܰܝ̈ܳܐ ܡܶܣܬܰܥܪܺܝܢ ܟܰܕ ܠܳܐ ܡܶܣܬܰܥܪܺܝܢ. ܘܢܺܐܡܰܪ ܬܽܘܒ ܕܰܫܡܰܝܳܐ ܘܰܐܪܥܳܐ ܘܟܽܠ ܕܰܒܗܽܘܢ ܚܢܰܢ ܚ̱ܢܰܢ: ܦܰܪܕܰܝܣܳܐ ܘܽܐܘܪܺܫܠܶܡ ܚܢܰܢ ܚ̱ܢܰܢ: ܐܰܝܟܰܢܳܐ ܕܳܐܦܠܳܐ ܡܶܬܝܰܐܳܒܽܘ ܢܶܬܝܰܐܰܒ ܘܢܶܫܬܰܥܒܰܕ ܠܗܰܘ ܐܰܬܪܳܐ ܫܒܺܝܚܳܐ ܕܥܳܠܡܳܐ ܠܳܐ ܣܳܦܶܩ ܠܶܗ ܘܰܠܗܰܘ ܒܶܝܬ ܐܰܒܳܐ ܕܰܒ̈ܢܰܝܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܕܰܢܛܰܪܘ ܦܽܘ̈ܩܕܳܢܶܐ ܒܦܰܓܪܗܽܘܢ ܘܰܒܢܰܦܫܗܽܘܢ: ܘܰܗܘܰܘ ܩܰܕ̈ܺܝܫܶܐ ܒܠܶܒܳܐ ܘܰܒܦܰܓܪܳܐ ܥܳܐܠܺܝܢ ܠܬܰܡܳܢ. ܐܶܠܴܐ ܡܰܢ ܟܰܝ ܙܰܪܥܳܗ ܠܗܳܕܶܐ ܪܰܦܝܽܘܬܳܐ ܒܰܒܢܰܝ̈ܢܳܫܳܐ؟ ܐܶܠܴܐ ܗܳܕܶܐ ܨܶܢܥܬܳܐ ܕܰܚܛܺܝܬܳܐ ܗ̱ܝ ܘܗܳܢܳܐ ܝܽܘܠܦܳܢܳܐ ܕܡܰܪܦܰܝ ܗܳܟܰܢ ܛܥ̈ܳܡܳܬܶܗ ܗ̱ܽܘ ܕܡܰܘܬܳܐ ܛܡܺܝܪ̈ܳܢ ܒܶܗ܀ ܐܶܠܴܐ ܗܳܕܶܐ ܗܘܰܝܢ ܝܳܕܥܺܝܢܰܢ ܕܡܶܕܶܡ ܡܶܢ ܡܶܐܟܠ̈ܳܬܳܐ ܠܰܝܬ ܕܰܡܣܰܝܶܒ: ܘܡܰܢ ܕܳܐܟܶܠ ܠܰܘ ܡܶܣܬܰܝܳܒܽܘ ܡܶܣܬܰܝܰܒ: ܐܶܠܴܐ ܡܺܐܩܰܪ ܝܳܩܰܪ ܦܰܓܪܶܗ ܘܡܶܬܦܰܢܳܩܽܘ ܡܶܬܦܰܢܰܩ ܘܡܶܬܓܰܐܶܐ ܘܦܳܐܶܫ ܠܶܗ ܡܶܢ ܪܶܗܛܳܐ ܕܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ.","english":"Or if someone snatches something from you, you are not distressed on his account, or you do not go to court with him, or you are not angry with him and become his enemy? Woe to you who walk in falsehood and in sorcery. And deceivers resemble demons, because everyone who empties his heart of the earth and of his nature, also empties his body of it. What is known when nature is established while not being established, and is sought after in a petition while not bound by it, is chosen and also choice while not being chosen, and secret deeds are performed while not being performed. And he says again that heaven and earth and everything in them sinned, sinned; Paradise and Jerusalem sinned, sinned; as if even the one who is not to be received is received and subjugated to that glorious place of the world, which is not sufficient for him, and to that house of the fathers of the children, which alone preserved the commandments in their body and in their soul, and they were saints in heart and body, entering there. But why does he sow this laxity among the children of the church? But this is the voice of sin, and this is the teaching that relaxes his tastes here, he who has deaths hidden in him. But let this be known to you, that there is nothing from foods that is taken away, and when one eats, it is not taken away, but rather it weighs down his body and is digested and is consumed and remains from the course after perfection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܓܳܠܽܘܬܳܐ","severity":"info","text":"The term ܕܰܓܳܠܽܘܬܳܐ (dagālūtā) means 'falsehood' or 'deceit', often with eschatological overtones of the Antichrist (ܕܓܠ). Here it is paired with ܚܰܪܥܽܘܬܳܐ (sorcery), intensifying the condemnation of the opponents' practices.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܕܰܝܣܳܐ ܘܽܐܘܪܺܫܠܶܡ","severity":"info","text":"The pairing of Paradise and Jerusalem echoes a typological tradition (e.g., Rev 21–22) where earthly and heavenly realities are contrasted. The claim that they 'sinned' is a rhetorical inversion, likely critiquing a spiritualizing exegesis that denies literal sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܐܰܒܳܐ ܕܰܒ̈ܢܰܝܰܐ","severity":"info","text":"The phrase 'house of the fathers of the children' likely refers to a monastic community or the Church as a spiritual family. The emphasis on preserving commandments 'in their body and soul' reflects Syriac ascetic ideals of embodied holiness.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܠܴܐ","severity":"info","text":"The repeated rhetorical questions introduced by ܐܶܠܴܐ ('but why?') mark a shift from critique to explanation, structuring the passage as a dialectic between false teaching and orthodox correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܕܶܡ ܡܶܢ ܡܶܐܟܠ̈ܳܬܳܐ ܠܰܝܬ ܕܰܡܣܰܝܶܒ","severity":"caution","text":"The final sentence is textually difficult: ܡܣܰܝܶܒ (from ܣܝܒ, 'to take away') may be corrupt or elliptical. The sense appears to deny that food is 'taken away' (i.e., spiritually nullified), but the syntax is strained; the translation 'taken away' is provisional.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'he who has deaths hidden in him' is ambiguous: it may refer to the false teacher or to the lax believer. The final clause on food and perfection is syntactically obscure; the reading follows the English draft's interpretation of digestion and residue."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܘܡܰܢ ܕܡܶܨܛܰܒܰܬ ܠܳܐ ܡܶܣܬܰܝܰܒ: ܐܶܠܴܐ ܡܶܬܚܬܳܪܽܘ ܡܶܬܚܬܰܪ ܘܡܶܬܬܪܳܡܽܘ ܡܶܬܬܪܺܝܡ ܘܡܶܬܬܰܚܬܶܐ ܠܶܗ ܡܶܢ ܪܶܗܛܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ. ܘܒܶܝܬ ܦܽܘܢܳܩܳܐ ܠܚܽܘܬܪܳܐ ܘܰܠܓܰܐܝܽܘܬܳܐ ܘܰܠܪܳܡܽܘܬܳܐ: ܗܳܠܶܝܢ ܕܠܳܐ ܗܘܰܝ̈ ܡܶܢ ܚܽܘܒܳܐ: ܥܳܐܠܳܐ ܠܳܗ ܛܳܥܝܽܘܬܳܐ ܘܫܳܡܶܢ ܠܶܗ ܐ̱ܢܳܫ ܘܒܳܥܶܛ ܠܶܗ: ܐܰܝܟܰܢܳܐ ܕܰܒܥܰܛܘ ܒܢܰܝ̈ ܐܺܝܣܪܳܐܶܝܠ. ܘܩܰܕܡܳܐܰܬ ܛܳܥܶܐ ܠܶܗ ܐ̱ܢܳܫ ܕܒܰܪ ܩܝܳܡܰܐ ܗ̱ܘ: ܘܒܳܬܰܪ ܩܰܠܺܝܠ ܛܳܥܶܐ ܠܶܗ ܐ̱ܢܳܫ ܕܢܶܦܠܽܘܚ ܠܰܐܠܳܗܳܐ: ܐܰܝܟ ܕܰܛܥܰܘ ܒܢܰܝ̈ ܐܺܝܣܪܳܐܶܝܠ ܠܬܰܩܺܝܦܳܐ ܕܰܦܪܰܩ ܐܶܢܽܘܢ. ܡܶܢ ܒܳܬܰܪ ܕܰܫܡܶܢ ܒܥܽܘܬܪܳܐ ܘܰܒܦܽܘܢܳܩ̈ܶܐ: ܘܗܳܝܕܶܝܢ ܡܶܣܬܰܝܰܒ. ܠܰܘ ܓܶܝܪ ܡܶܚܕܳܐ ܕܡܶܬܓܰܐܶܐ ܘܡܶܬܦܰܢܰܩ ܡܶܣܬܰܝܰܒ: ܐܶܠܴܐ ܒܩܰܠܺܝܠ ܩܰܠܺܝܠ. ܒܩܰܠܺܝܠ ܗ̱ܽܘ ܓܶܝܪ ܥܒܳܕ̈ܶܐ ܫܰܦܺܝܪ̈ܶܐ ܕܨܰܘܡܳܐ ܘܰܕܥܰܢܘܳܝܽܘܬܳܐ: ܣܳܓܝܳܐ ܙܰܕܺܝܩܽܘܬܳܐ ܥܰܡ ܡܰܟܺܝܟܽܘܬܳܐ. ܘܰܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܥܒ̈ܳܕܶܐ ܣܢܰܝ̈ܳܐ ܘܦܽܘܢܳܩ̈ܶܐ ܘܓܰܐܝܽܘܬܳܐ ܕܡܶܐܟܠ̈ܳܬܳܐ ܡܶܣܬܰܝܰܒ܀ ܡܳܪܰܢ ܕܶܝܢ ܘܰܫܠ̈ܺܝܚܶܐ: ܟܰܕ ܐܶܣܬܰܪܰܩܘ: ܡܰܠܝܳܐܺܝܬ ܐܶܣܬܰܪܰܩܘ ܘܡܰܠܝܳܐܺܝܬ ܨܳܡܘ ܒܦܰܓܪ̈ܰܝܗܽܘܢ ܘܰܒܢܰܦ̈ܫܳܬܗܽܘܢ. ܠܳܐ ܓܶܝܪ ܡܶܡܬܽܘܡ ܐܶܡܰܪܘ ܕܨܳܝܡܺܝܢܰܢ: ܟܰܕ ܡܶܬܦܰܢܩܺܝܢ ܗ̱ܘܰܘ ܘܡܶܬܓܰܐܶܝܢ.","english":"And what is taken hold of is not given up; rather, it is increased by being taken hold of, and it is raised up by being raised, and it is brought low by the course of perfect falsehood. And in the place of commands for humility and modesty and lowliness, these are not from love; error enters and a man hears and is deceived, as the children of Israel were deceived. And at first a man is deceived who is a son of the covenant, and after a little a man is deceived who worships God, as the children of Israel were deceived concerning the strong one who saved them from Egypt. After he hears of wealth and commands, then he gives up. For it is not immediately, when one becomes proud and is honored, that he gives up; but little by little. Little by little, for good works of fasting and vigil produce much righteousness with humility. And little by little, evil works and commands and pride of foods give up. Our Lord and the apostles, when they fasted, fasted completely and fasted completely in their bodies and in their souls. For they never said that they were fasting when they were being honored and being proud.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܰܪ ܩܝܳܡܰܐ","severity":"info","text":"The phrase 'son of the covenant' (bar qyāmā) denotes a member of the early Syriac ascetic covenant, a distinct order within the church. Its appearance here signals a specific audience for the homily.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܰܛܥܰܘ ܒܢܰܝ̈ ܐܺܝܣܪܳܐܶܝܠ ܠܬܰܩܺܝܦܳܐ ܕܰܦܪܰܩ ܐܶܢܽܘܢ","severity":"info","text":"The reference to the children of Israel being deceived concerning 'the strong one who saved them from Egypt' alludes to the golden calf episode (Exodus 32). The homilist uses this as a type of spiritual deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܽܘܢܳܩ̈ܶܐ","severity":"info","text":"The term 'commands' (puqqāqē) here likely refers to ecclesiastical or monastic precepts, not biblical commandments. The homilist warns that even obedience to such commands can become a source of pride if not rooted in love.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܰܠܺܝܠ ܩܰܠܺܝܠ","severity":"info","text":"The repeated phrase 'little by little' (b-qalīl qalīl) structures the passage as a contrast between gradual spiritual growth through humility and gradual decline through pride. This rhetorical repetition emphasizes the incremental nature of both processes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܳܪܰܢ ܘܰܫܠ̈ܺܝܚܶܐ","severity":"info","text":"The reference to 'Our Lord and the apostles' fasting completely in body and soul parallels ascetic ideals found in Syriac works such as the Book of Steps and Aphrahat's Demonstrations, where complete fasting is linked to spiritual purity.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܶܬܬܰܚܬܶܐ ܠܶܗ ܡܶܢ ܪܶܗܛܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ","severity":"caution","text":"The phrase 'brought low by the course of perfect falsehood' is syntactically ambiguous: it may mean that falsehood itself is brought low, or that the person is humbled by the pursuit of falsehood. The translation opts for the latter, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'brought low by the course of perfect falsehood' could be read as falsehood being brought low, or the person being humbled by falsehood.","The identity of 'the strong one who saved them from Egypt' is ambiguous: it may refer to Moses or to God, though the context of deception suggests Moses as the immediate referent."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܠܳܐ ܕܡܶܣܬܰܪܩܺܝܢ ܚ̱ܢܰܢ ܟܰܕ ܩܳܢܶܝܢ ܚ̱ܢܰܢ: ܘܠܳܐ ܕܒܳܢܶܝܢ ܚ̱ܢܰܢ ܟܰܕ ܠܳܐ ܒܳܢܶܝܢ ܚ̱ܢܰܢ: ܠܳܐ ܐ̱ܢܳܫ ܢܰܛܥܶܝܢ ܡܶܢ ܕܽܘܒܳܪ̈ܰܘܗ̱ܝ ܕܡܳܪܰܢ ܘܕܰܫܠܺܝܚܰܘ̈ܗ̱ܝ ܘܳܐܦܠܳܐ ܡܶܢ ܨܰܘܡܳܐ ܕܰܢ̈ܒܺܝܶܐ ܨܳܡܽܘܗ̱ܝ: ܟܰܕ ܪܡܶܝܢ ܥܰܠ ܚܰܕ ܚܰܕ ܓܰܒܗܽܘܢ ܬܠܳܬ ܡܳܐܐ ܘܶܫܬܺܝܢ ܝܰܘܡ̈ܺܝܢ ܘܰܫܩܰܠܘ ܥܰܘܠܳܐ ܕܚܰܛܳܝ̈ܶܐ ܥܠܰܝܗܽܘܢ ܕܰܐܪ̈ܒܥܺܝܢ ܐܰܪ̈ܒܥܺܝܢ ܝܰܘ̈ܡܺܝܢ ܘܰܕܟܽܠ ܝܰܘ̈ܡܺܝܢ:\nܘܨܰܘܡܳܐ ܕܰܫܠ̈ܺܝܚܶܐ ܕܰܐܡܺܝܢܳܐܺܝܬ ܨܳܝܡܺܝܢ ܗ̱ܘܰܘ ܗܶܢܽܘܢ ܘܰܢܒܺܝ̈ܶܐ: ܕܠܰܢ ܢܶܗܘܽܘܢ ܚܰܘܪܳܐ. ܘܨܳܡ ܡܳܪܰܢ ܨܰܘܡܳܐ: ܕܠܰܢ ܢܶܗܘܶܐ ܚܰܘܪܳܐ ܒܨܰܘܡܶܗ ܘܒܰܨܠܽܘܬܶܗ. ܡܰܢ ܠܳܐ ܢܶܫܡܰܥ ܘܰܢܙܽܘܥ ܕܫܳܒܶܩ ܚܰܘ̈ܒܶܐ ܘܰܡܚܰܣܝܳܢܳܐ ܕܚܰܛܳܝ̈ܶܐ ܨܳܡ ܘܶܐܬܟܰܫܰܦ ܡܶܛܽܠ ܥܰܘܠܰܢ ܕܺܝܠܰܢ؟ ܟܡܳܐ ܕܶܝܢ ܘܳܠܶܐ ܠܰܢ ܕܺܝܠܰܢ: ܕܰܢܨܽܘܡ ܘܢܶܬܟܰܫܰܦ ܡܶܛܽܠ ܪܽܘܫܥܳܐ ܕܢܰܦܫܰܢ ܘܡܶܛܽܠ ܢܶܣܝ̈ܽܘܢܶܐ ܘܣܰܩܽܘܒ̈ܠܶܐ ܕܺܐܝܬ ܠܰܢ ܒܥܳܠܡܳܐ: ܘܡܶܛܽܠ ܝܳܪܬܽܘܬܳܐ ܕܺܐܝܬ ܠܰܢ ܒܗܰܘ ܥܳܠܡܳܐ: ܕܢܺܐܙܰܠ ܢܩܰܒܠܳܗ ܒܛܰܝܒܽܘܬܶܗ ܕܡܳܪܰܢ: ܟܰܕ ܓܰܠ̈ܝܳܢ ܐܰܦܰܝ̈ܢ ܩܕܳܡ ܐܰܦܰܘ̈ܗ̱ܝ: ܡܶܛܽܠ ܕܰܢܛܰܪܢ ܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܥܶܣܪܳܐ ܕܥܰܠ ܥܽܘܕܪܳܢܳܐ ܕܺܐܝܬ ܠܰܢ ܟܰܕ ܢܣܰܝܒܰܪ ܒܺܝܫ̈ܳܬܳܐ ܟܰܕ ܥܳܒܕܺܝܢܰܢ ܛܳܒ̈ܳܬܳܐ: ܘܥܰܠ ܨܰܘܡܳܐ ܕܦܰܓܪܳܐ ܘܡܽܘܟܳܟܳܐ ܕܢܰܦܫܳܐ܀","english":"And sin is not diminished when sin is confessed, nor is sin sought when sin is not sought. He does not depart from the commands of our Lord and his apostles, nor from the fast that the prophets fasted, when three hundred and sixty days are cast upon each one of them, and they took the iniquity of sinners upon themselves for forty days each and for every day.\n\nAnd the fast of the apostles, who fasted in a confirmed manner, and the prophets: so that they might become white. And our Lord fasted a fast: so that he might become white through his fast and his prayer. But did he not hear and tremble, that he who forgives sins and the mercy of sinners fasts and entreats on account of your iniquity? How much more, then, is it necessary for you: that you fast and entreat on account of the wickedness of your own soul, and on account of the afflictions and adversities that you have in the world, and on account of the inheritance that you have in that world: that you might go and receive it through the grace of our Lord, with your face revealed before his face, because you have kept his commandments.\n\nThe end of Memra Ten, on the perversity that you have when you endure evils while doing good deeds, and on the fast of the body and the humiliation of the soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܳܐ ܕܡܶܣܬܰܪܩܺܝܢ ܚ̱ܢܰܢ ܟܰܕ ܩܳܢܶܝܢ ܚ̱ܢܰܢ","severity":"info","text":"The opening paradox plays on the root ܚܛܐ (to sin) and ܩܪܐ (to confess), suggesting that confession does not automatically reduce sin, a theme of spiritual deception.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܳܬ ܡܳܐܐ ܘܶܫܬܺܝܢ ܝܰܘܡ̈ܺܝܢ","severity":"info","text":"The 360 days likely alludes to the prophetic fasts of Daniel (Dan 10:2–3) or the symbolic year of penance, though no single verse is cited.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܘܪܳܐ","severity":"info","text":"The Syriac ܚܰܘܪܳܐ (ḥawrā) means 'white' or 'bright', here used metaphorically for spiritual purification through fasting, echoing patristic imagery of the soul becoming luminous.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܰܘܡܳܐ ܕܰܫܠ̈ܺܝܚܶܐ","severity":"info","text":"The 'fast of the apostles' refers to a pre-baptismal or penitential practice in early Syriac Christianity, often linked to the period before Pentecost.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܥܶܣܪܳܐ","severity":"info","text":"The explicit colophon marks the end of Memra 10, summarizing its dual themes: enduring evils while doing good, and the fast of the body with humiliation of the soul.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܢܒܺܝ̈ܶܐ","severity":"caution","text":"The Syriac text at this point is partially corrupt or ambiguous; the reading 'and the prophets' may be a scribal insertion or a lacuna, as the syntax is disjointed.","cites":[{"key":"ed:dsc-197","label":"source edition: Memra 10","url":"https://syriaccorpus.org/197"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'three hundred and sixty days' may be symbolic or a textual corruption; the relationship between the 40-day fasts and the 360-day period is unclear.","The identity of 'he who forgives sins' (likely Christ) is implied but not explicit in the Syriac."],"confidence":"medium","notes":[]}]}