{"slug":"dsc-198","id":"syriac:dsc:dsc-198","title":"Memra 11","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":0.0045},"source":{"registry_id":"syriac:dsc:dsc-198","work_id":"dsc-198","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/198"},"stats":{"passages":6,"english_words":1484,"coptic_letters":0,"commentary_units":35,"commentary_kinds":7,"derived_notes":0,"ambiguities":12,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-198","abstract":"Memra 11 is an anonymous Syriac homily composed in rhythmic, isosyllabic prose with internal rhyme and scriptural allusions. Its elevated, exhortatory register suggests a monastic or scholarly audience rather than a catechetical one. The work survives in a single late East Syriac manuscript (12th–13th c.) from the Church of the East tradition, with scribal corrections and marginal glosses. Linguistic and thematic parallels tentatively place its composition in the 5th–6th century, but no external witness predates the 9th century. The homily lacks evidence of liturgical use or citation in later Syriac authors, indicating limited circulation within a restricted milieu.","historical_context":"The homily likely originated in the East Syriac tradition, possibly in the Sasanian Empire or early Islamic period, where Syriac Christianity flourished in monasteries and schools. Its anonymous authorship and lack of secure dating reflect the fluid transmission of many memre. The 5th–6th century conjecture aligns with the development of East Syriac homiletic literature, but the sole manuscript witness from the 12th–13th century suggests later copying in a Church of the East context. The text's ascetic themes and scriptural fusion (e.g., Deut 6:5 and Lev 19:18) resonate with Syriac monastic discourse, yet its isolation from liturgical or patristic citations implies a niche readership. The unvocalized Syriac and absence of a critical apparatus underscore the challenges of reconstructing its original setting.","significance":"Memra 11 exemplifies the East Syriac memra genre's rhetorical artistry and ascetic theology, offering insights into monastic hermeneutics and the adaptation of biblical law. Its fusion of scriptural passages and distinction between rigorous and milder precepts illuminate Syriac catechetical and monastic traditions. As an anonymous, poorly attested work, it highlights the fragility of Syriac literary heritage and the need for further manuscript discoveries to clarify its provenance and influence.","timeline":[{"date":"5th–6th c.","event":"Conjectural composition of Memra 11 based on linguistic and thematic parallels."},{"date":"9th c.","event":"Earliest possible external witness (none identified)."},{"date":"12th–13th c.","event":"Sole surviving manuscript copied in East Syriac tradition."},{"date":"Undated","event":"Scribal corrections and marginal glosses added by later hand."},{"date":"Modern","event":"Edition published without translation or critical apparatus."}],"relations":[{"work":"Memra 1–10 (Anonymous)","relation":"Part of same memra collection, likely sharing thematic and stylistic features.","key":"","label":null,"url":null},{"work":"Homilies of Narsai","relation":"Similar East Syriac memra genre and ascetic focus.","key":"","label":null,"url":null},{"work":"Syriac Book of Steps (Liber Graduum)","relation":"Parallel ascetic distinctions between commandments.","key":"","label":null,"url":null},{"work":"Pseudo-Macarian Homilies","relation":"Shared monastic exhortatory register and scriptural fusion.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Provides background on the East Syriac tradition and its literary culture."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Context for the manuscript's provenance and transmission."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre context for the memra form."},{"key":"wikipedia:Monasticism","label":"Monasticism","url":"https://en.wikipedia.org/wiki/Monasticism","reason":"Relevant to the ascetic themes and audience."}],"cautions":["Date is conjectural (5th–6th c.) based on linguistic parallels; no external witness before 9th c.","Authorship is anonymous and cannot be attributed to any known figure.","Single manuscript witness (12th–13th c.) limits textual criticism and collation.","No evidence of liturgical use or citation in later Syriac authors.","Edition lacks translation, commentary, and critical apparatus; text is unvocalized."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000442,"generated":"2026-11-15T01:04:10Z"},"checks":{"work":"dsc-198","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":1484,"source_letters":5341,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in a rhythmic, isosyllabic prose typical of later East Syriac memre, with frequent internal rhyme and scriptural allusion. The register is elevated and exhortatory, not catechetical.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is anonymous and lacks a secure date. Linguistic and thematic parallels suggest a 5th–6th century provenance, but this remains conjectural; no external witness fixes the composition before the 9th century.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness is a late East Syriac copy (perhaps 12th–13th c.) from the Church of the East tradition. The text shows occasional scribal corrections and marginal glosses in a later hand.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"No evidence of liturgical use or citation in later Syriac authors has been identified. The homily appears to have circulated only within a limited monastic or scholarly milieu.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary; the Syriac text is unvocalized and lacks a critical apparatus. Readers must rely on the single manuscript witness without collation against other copies.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"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: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{"ed:dsc-198":{"label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܚܕܰܥܣܰܪ ܕܥܰܠ ܡܰܫܡܰܥܬܳܐ ܕܰܟܬܳܒ̈ܶܐ ܘܶܐܡܰܬܝ ܕܡܶܬܩܪܶܐ ܢܳܡܽܘܣܳܐ ܩܕܳܡܰܝܢ. ܐܰܝܟܰܢܳܐ ܕܡܶܐܟ̈ܠܳܬܳܐ ܕܦܰܓܪܳܐ ܦܳܪܫܺܝܢܰܢ ܘܝܳܕܥܺܝܢܰܢ ܐܰܝܕܳܐ ܛܳܒܳܐ ܘܰܐܝܕܳܐ ܒܺܝܫܳܐ: ܘܰܐܝܕܳܐ ܛܰܡܐܳܐ ܘܰܐܝܕܳܐ ܕܰܟܝܳܐ: ܘܝܳܕܥܺܝܢܰܢ ܕܺܐܝܬ ܡܶܐܟ̈ܠܳܬܳܐ ܕܣܰܡܳܐ ܕܡܰܘܬܳܐ ܐܺܝܬ ܒܗܶܝܢ: ܘܰܒܛܺܝܠ ܠܰܢ ܕܢܶܦܪܽܘܫ ܡܶܐܟܽܘܠܬܳܐ ܡܶܢ ܡܶܐܟ̈ܠܳܬܳܐ: ܗܳܟܰܢ ܐܳܦ ܟܬܳܒ̈ܶܐ ܐܶܡܰܬܝ ܕܩܳܪܶܐ ܣܳܦܪܳܐ: ܐܶܢ ܐܺܝܬ ܕܰܡܦܰܫܶܩ ܠܰܢ: ܘܶܐܠܳܐ ܚܢܰܢ ܠܳܐ ܢܶܣܬܢܶܩ: ܐܶܠܳܐ ܢܶܦܪܽܘܫ ܦܽܘܩ̈ܕܳܢܶܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܡܶܢ ܕܝܰܪܩܳܐ ܘܚܰܠܒܳܐ ܘܦܽܘܩ̈ܕܳܢܶܐ ܡܰܟܺܝ̈ܟܶܐ ܡܶܢ ܩܫܰܝ̈ܳܐ ܘܪܰܘܪ̈ܒܶܐ ܡܶܢ ܕܰܩܕ̈ܩܶܐ: ܘܗܳܠܶܝܢ ܕܠܳܐ ܚܳܝܶܐ ܒܗܽܘܢ ܐ̱ܢܳܫ ܡܳܐ ܕܰܢܛܰܪ ܐܶܢܽܘܢ ܡܶܢ ܗܳܠܶܝܢ ܕܚܳܐܶܝܢ ܡܳܐ ܕܢܳܛܪܺܝܢ ܠܗܽܘܢ. ܡܳܐ ܕܶܐܡܰܪ ܢܳܡܽܘܣܳܐ: ܕܰܪܚܶܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܛܳܒ ܡܶܢ ܢܰܦܫܳܟ: ܘܰܠܩܰܪܺܝܒܳܟ ܐܰܝܟ ܢܰܦܫܳܟ ܐܶܡܰܪ ܐܰܢ̱ܬ ܕܗܳܢܳܐ ܦܽܘܩܕܳܢܳܐ ܕܺܝܠܝ ܗ̱ܽܘ. ܘܡܳܐ ܕܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ ܘܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ ܘܰܕܕܳܡܝ̈ܳܢ ܠܗܳܠܶܝܢ: ܐܶܡܰܪ: ܕܗܳܠܶܝܢ ܠܳܐ ܗܘ̈ܰܝ ܕܺܝܠܝ: ܐܶܠܳܐ ܕܰܩܫ̈ܰܝܳܐ ܘܰܕܒܺܝܫ̈ܶܐ. p ܠܡܰܟܺܝ̈ܟܶܐ ܓܶܝܪ ܦܽܘܩܕ̈ܳܢܶܐ ܡܰܟܺܝ̈ܟܶܐ ܣܳܡ ܠܗܽܘܢ ܡܳܪܰܢ ܕܬܽܘܒ ܢܶܬܡܰܟܟܽܘܢ ܘܢܶܬܓܰܡܪܽܘܢ: ܐܰܝܟ ܕܟܶܬܒܶܬ ܡܶܢ ܠܥܶܠ. ܘܡܳܐ ܕܶܐܡܰܪ ܕܰܘܺܝܕ: ܠܣܳܢ̈ܰܐܝܟ ܡܳܪܝܳܐ ܣܢܺܝܬ: ܐܶܡܰܪ ܐܰܢ̱ܬ: ܗܳܕܶܐ ܠܳܐ ܗܘܳܬ ܕܺܝܠܝ: ܪܽܘܚܰܐ ܗ̱ܘ ܨܒܳܬ ܘܶܐܡܪܰܬ ܠܽܘܩܒܰܠ ܣܳܢܐܰܘ̈ܗ̱ܝ ܕܡܳܪܝܳܐ ܕܢܶܫܡܥܽܘܢ ܘܢܶܕܚܠܽܘܢ ܘܰܢܬܽܘܒܽܘܢ ܘܢܺܚܽܘܢ. ܘܡܳܐ ܕܶܐܡܰܪ: ܕܰܐܝܢܰܘ ܓܰܒܪܳܐ ܕܨܳܒܶܐ ܚܰܝ̈ܶܐ؟","english":"Memra 11 — On the Reading of the Scriptures and When the Law is Read Before You. Just as the foods of the body are distinguished and known, which is good and which is bad, and which is impure and which is pure, and it is known that there are foods in which there is the poison of death, so it is necessary for you to distinguish food from foods. So also with the Scriptures: when the scribe reads, if there is something that interprets for you, well and good; if not, do not be silent, but distinguish the commandments of perfection from those of milk and honey, and gentle commandments from harsh ones, and great ones from small ones, and those that do not live in them, take what is fitting from them, from those that live, what they preserve for them. What the Law says: \"Love the Lord your God more than yourself, and your neighbor as yourself,\" say you: \"This commandment is mine.\" And what is said: \"Eye for eye, and hate your enemy and those like them,\" say: \"These are not mine, but of the harsh and the evil.\" For to the gentle, gentle commandments are set for them, so that they may become gentle and perfect, as is written above. And what David says: \"I have hated your haters, O Lord,\" say you: \"This was not mine; it was the Spirit that commanded and spoke against the haters of the Lord, that they might hear and fear and repent and live.\" And what is said: \"Who is the man who desires life?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܳܦܪܳܐ","severity":"info","text":"The term ܣܳܦܪܳܐ (sāprā) here denotes a 'reader' or 'scribe' who reads scripture aloud in a liturgical setting, not a copyist.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܪܚܶܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܛܳܒ ܡܶܢ ܢܰܦܫܳܟ: ܘܰܠܩܰܪܺܝܒܳܟ ܐܰܝܟ ܢܰܦܫܳܟ","severity":"info","text":"This paraphrase conflates Deut 6:5 (love of God) and Lev 19:18 (love of neighbor), reflecting a common Syriac catechetical fusion.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ","severity":"info","text":"The phrase 'eye for eye' echoes Exod 21:24 (lex talionis), cited here as a negative example to be rejected by the reader.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܣܳܢ̈ܰܐܝܟ ܡܳܪܝܳܐ ܣܢܺܝܬ","severity":"info","text":"This citation of David ('I have hated your haters, O Lord') is not a direct biblical verse but a paraphrase of sentiments found in the Psalms (e.g., Ps 139:21 LXX).","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܽܘܩ̈ܕܳܢܶܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܡܶܢ ܕܝܰܪܩܳܐ ܘܚܰܠܒܳܐ","severity":"info","text":"The contrast between 'commandments of perfection' and those of 'milk and honey' reflects a Syriac ascetic distinction between rigorous monastic precepts and milder catechetical rules.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܰܚܕܰܥܣܰܪ","severity":"info","text":"This passage opens Memra 11 with a food analogy to introduce the hermeneutical principle of discerning which scriptural commands apply to the reader.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variation (e.g., ܢܳܡܽܘܣܳܐ for ܢܳܡܽܘܣܳܐ 'the Law'), but the sense is clear.","The phrase 'ܕܰܐܝܢܰܘ ܓܰܒܪܳܐ ܕܨܳܒܶܐ ܚܰܝ̈ܶܐ' is cut off in the source; the English draft ends mid-sentence, leaving the conclusion uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܬܰܘ ܒܢܰܝ̈ܳܐ ܫܽܘܡܥܽܘܢܝ: ܘܰܐܠܶܦܟܽܘܢ ܕܶܚܠܬܶܗ ܕܰܐܠܳܗܳܐ: ܛܰܪܘ ܠܶܫܳܢܟܽܘܢ ܡܶܢ ܒܺܝܫܬܳܐ: ܘܣܶܦ̈ܘܳܬܟܽܘܢ ܕܠܳܐ ܢܡ̈ܰܠ̱ܠܳܢ ܢܶܟܠܳܐ: ܥܒܰܪ ܡܶܢ ܒܺܝܫܬܳܐ ܘܰܥܒܶܕ ܛܳܒܬܳܐ: ܒܥܺܝ ܫܠܳܡܳܐ ܘܗܰܪܛ ܒܳܬܪܶܗ: ܐܶܬܬܢܺܝܚ ܡܶܢ ܚܶܡܬܳܐ ܘܶܐܬܬܢܺܝܚ ܡܶܢ ܪܽܘܓܙܳܐ: ܘܠܶܒܳܐ ܒܺܝܫܳܐ ܐܰܥܒܰܪ ܡܶܢܝ: ܘܒܺܝܫܬܳܐ ܠܳܐ ܝܶܕܥܶܬ: ܐܶܡܰܪ ܐܰܢ̤ܬ݊ ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܺܝܠܝ: ܕܗܳܘܶܐ ܐ̱ܢܳܐ ܒܗܽܘܢ ܢܺܝܚܳܐ ܘܡܰܟܺܝܟ ܪܽܘܚܳܐ: ܘܰܐܝܠܶܝܢ ܕܕܳܡܶܝܢ ܠܗܽܘܢ: ܒܟܽܠܗܽܘܢ ܢܒܺܝ̈ܶܐ ܘܰܫ̈ܠܺܝܚܶܐ:\nܐܰܝܟ ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ: ܕܰܗܘܰܝܬܽܘܢ ܓܳܒܶܝܢ ܠܟܽܘܢ ܗܳܠܶܝܢ ܕܡܰܟ̈ܺܝܟܳܢ ܡܶܢ ܒܰܝܢܳܬ ܗܳܠܶܝܢ ܕܩܰܫ̈ܝܳܢ ܘܗܳܟܰܢ ܡܶܬܓܰܡܪܺܝܢ ܐܢ̱ܬܽܘܢ. ܘܡܳܐ ܕܡܶܬܩܪܶܐ ܫܠܺܝܚܳܐ ܘܶܐܘܰܢܓܶܠܺܝܽܘܢ: ܗܳܠܶܝܢ ܟܽܠܗܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܓܡܺܝܪ̈ܶܐ: ܕܰܓܒܺܝܬ ܠܳܟ ܡܶܢ ܠܥܶܠ: ܒܗܽܘܢ ܗܘܰܝܬ ܪܳܗܶܛ ܘܒܰܐܝܠܶܝܢ ܕܕܳܡܶܝܢ ܠܗܽܘܢ: ܘܶܐܬܥܰܠܳܐ ܠܳܟ ܡܶܢ ܗܳܠܶܝܢ ܕܺܐܝܬܰܝܗܽܘܢ ܝܰܪܩܳܐ ܘܚܰܠܒܳܐ ܘܠܰܘ ܠܚܰܕ ܐ̱ܢܳܫ ܐܰܡܺܝܪܺܝܢ܀ ܨܳܒܶܐ ܐܰܢ̱ܬ ܕܬܶܬܓܡܰܪ: ܒܳܬܰܪ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܗܰܪܛ. ܘܶܐܠܳܐ ܣܺܝܡ ܠܒܳܠܳܟ ܕܶܐܢܗܽܘ ܕܣܳܐܶܡ ܐܰܢ̱ܬ ܠܗܽܘܢ ܠܚܰܕ ܐ̱ܢܳܫ: ܠܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܘܕܰܩܕ̈ܩܶܐ: ܐܰܝܟܰܢ ܠܳܐ ܡܶܫܟܰܚ ܢܶܛܰܪ ܠܗܽܘܢ ܐܰܟܚܕܳܐ: ܘܶܐܠܳܐ ܐܶܢ ܫܳܒܶܩ ܠܚܰܕ ܠܳܐ ܢܳܛܰܪ ܠܚܰܕ. ܘܰܚܙܺܝ ܐܰܝܟܰܢ ܗܳܘ̈ܝܳܢ ܡܶܠܰܘ̈ܗ̱ܝ ܕܝܶܫܽܘܥ ܣܰܩܽܘܒܠܳܐ ܚܕܳܐ ܠܰܚܕܳܐ. ܘܡܶܛܽܠ ܕܬܶܕܰܥ ܕܠܰܬܪ̈ܶܝܢ ܐ̱ܢܳܫ̈ܺܝܢ ܐܰܡܺܝܪ̈ܳܢ: ܐܶܡܰܪ ܡܳܪܰܢ: ܕܠܳܐ ܬܕܽܘܢܽܘܢ. ܘܶܐܡܰܪ: ܕܰܐܒܗܶܬܳܝܗ̱ܝ ܠܐ̱ܢܳܫ ܩܕܳܡ ܟܽܠܳܗ ܥܺܕ̱ܬܳܐ.","english":"and be discerning in your hearing, and learn the fear of God. Guard your tongues from evil, and your lips from speaking slander. Pass over from evil and do good. Seek peace and pursue it. Be at rest from wrath and be at rest from anger. Remove the evil heart from me, and I will not know evil. Say, \"These are my commandments, that a person be gentle in them and humble of spirit,\" and those who are like them, in all the prophets and apostles.\n\nAs the apostle said, \"You have chosen for yourselves those who are humble from among those who are harsh, and thus they are perfected in you.\" And when the apostle and the gospel are read, all these commandments are perfect, which were chosen for you from above. In them you were running, and in those like them, and you were prevented from those which are green and milk, and not to one person are they commanded. Do you wish to be perfected? Run after the great commandments. Otherwise, set your mind that you yourself place them for one person, these great and small commandments, as if you cannot keep them all together, and if you leave one, you do not keep one. And see how the words of Jesus oppose one another. And so that you may know that they are spoken to two persons, the Lord said, \"Do not judge,\" and he said, \"The shame of a person before the whole church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܬܰܘ ܒܢܰܝ̈ܳܐ ܫܽܘܡܥܽܘܢܝ","severity":"info","text":"The opening phrase 'be discerning in your hearing' continues the homily's metaphor of distinguishing foods, now applied to auditory reception of Scripture.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܚܠܬܶܗ ܕܰܐܠܳܗܳܐ","severity":"info","text":"The phrase 'fear of God' echoes a common biblical and patristic theme (e.g., Prov 1:7, Sir 1:11–13), though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܺܝܚܳܐ","severity":"info","text":"The reference to 'the apostle said' likely alludes to a Pauline passage (cf. 1 Cor 12:23–24 or similar), but the exact source is not identified in the edition.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܰܪܩܳܐ ܘܚܰܠܒܳܐ","severity":"info","text":"The phrase 'green and milk' (ܝܰܪܩܳܐ ܘܚܰܠܒܳܐ) is a Syriac idiom for immature or insubstantial teachings, contrasting with the 'great commandments' that follow.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܡܰܪ: ܕܰܐܒܗܶܬܳܝܗ̱ܝ ܠܐ̱ܢܳܫ ܩܕܳܡ ܟܽܠܳܗ ܥܺܕ̱ܬܳܐ","severity":"info","text":"The passage concludes with a juxtaposition of two dominical sayings ('Do not judge' and 'shame before the whole church'), illustrating the homilist's method of presenting apparent contradictions in Scripture.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܡܰܪ: ܕܰܐܒܗܶܬܳܝܗ̱ܝ ܠܐ̱ܢܳܫ ܩܕܳܡ ܟܽܠܳܗ ܥܺܕ̱ܬܳܐ","severity":"caution","text":"The final clause is textually uncertain; the Syriac may be corrupt or lacunose, and the English translation 'The shame of a person before the whole church' is tentative.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' cited is not specified; the phrase 'green and milk' may be a textual corruption or a rare idiom; the final clause may be incomplete or misread."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܢ ܕܺܝܠܳܟ ܐܶܢܽܘܢ ܬܪ̈ܰܝܗܽܘܢ: ܒܰܐܝܢܳܐ ܡܶܢܗܽܘܢ ܩܳܐܶܡ ܐܰܢ̱ܬ؟ ܐܶܢܕܶܝܢ ܕܳܐܶܢ ܐܰܢ̱ܬ: ܦܳܫܬ ܠܳܟ ܡܶܢ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ ܠܳܐ ܬܕܽܘܢܽܘܢ: ܘܶܐܢ ܠܳܐ ܕܳܐܶܢ ܐܰܢ̱ܬ: ܐܶܬܥܕܰܠܬ ܠܳܟ ܡܶܢ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܕܰܩܕܳܡ ܟܽܠܳܗ ܥܺܕ̱ܬܳܐ ܐܰܒܗܶܬܳܝܗ̱ܝ܀ ܬܽܘܒ ܐܶܡܰܪ ܡܳܪܰܢ: ܫܒܽܘܩ ܠܶܗ ܠܰܐܚܽܘܟ ܫܰܒ̈ܥܺܝܢ ܥܰܠ ܫܒܰܥ: ܐܶܢ ܡܰܣܟܶܠ ܒܳܟ ܒܝܰܘܡܳܐ ܚܰܕ. ܘܬܽܘܒ ܐܶܡܰܪ: ܕܰܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܚܰܢܦܳܐ. ܐܶܢ ܠܚܰܕ ܐ̱ܢܳܫ ܐܰܡܺܝܪܺܝܢ: ܒܰܐܝܢܳܐ ܡܶܢܗܽܘܢ ܩܳܐܶܡ ܐܰܢ̱ܬ؟ ܒܗܰܘ ܕܰܫܒܽܘܩ ܠܶܗ ܫܰܒ̈ܥܺܝܢ ܥܰܠ ܫܒܰܥ: ܐܰܘ ܒܗܰܘ ܕܰܐܝܟ ܚܰܢܦܳܐ ܚܫܽܘܒܳܝܗ̱ܝ ܘܫܰܢܳܐ ܠܳܟ ܡܶܢ ܠܘܳܬܶܗ؟ ܒܗܰܘ ܓܶܝܪ ܕܰܫܒܽܘܩ ܠܶܗ: ܐܶܡܰܪ ܠܳܟ ܠܳܐ ܬܶܦܪܽܘܫ ܡܶܢ ܐܰܚܽܘܟ. ܘܗܳܟܰܢ ܩܳܬܺܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܘܕܰܩܕ̈ܩܶܐ: ܡܶܛܽܠ ܕܠܳܐ ܗܘܳܐ ܠܚܰܕ ܐ̱ܢܳܫ ܐܰܡܺܝܪܺܝܢ: ܐܶܠܳܐ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܺܐܝܬ ܒܶܗ ܚܰܝܠܳܐ. ܐܰܝܟ ܕܩܰܬ ܗܰܘ ܦܽܘܩܕܳܢܳܐ: ܕܠܳܐ ܬܶܬܚܰܠܰܛ ܥܰܡ ܓܰܝܳܪ̈ܶܐ ܒܗܰܘ: ܕܰܗܘܺܝ ܟܽܠ ܥܰܡ ܟܽܠܢܳܫ. ܗܳܠܶܝܢ ܗܳܟܺܝܠ ܦܽܘܩܕ̈ܳܢܶܐ ܕܠܳܐ ܕܳܝܢܺܝܢ ܠܐ̱ܢܳܫ: ܘܰܠܟܽܠܢܳܫ ܡܰܚܒܺܝܢ ܠܚܰܝ̈ܠܬܳܢܶܐ ܐܰܡܺܝܪܺܝܢ. ܠܗܳܠܶܝܢ ܕܶܐܡܰܪ ܕܚܰܝܳܒܺܝܢܰܢ ܚܢܰܢ ܚܰܝ̈ܠܬܳܢܶܐ ܕܟܽܘܪܗܳܢܳܐ ܕܰܡܚ̈ܺܝܠܶܐ ܢܶܫܩܽܘܠ: ܘܟܽܠܝܽܘܡ ܢܶܣܥܽܘܪ ܐܶܢܽܘܢ: ܘܢܰܪܬܶܐ ܐܶܢܽܘܢ ܡܰܟܺܝܟܳܐܺܝܬ. ܘܗܳܠܶܝܢ ܕܰܩܕ̈ܩܶܐ݀ ܐܰܡܺܝܪܺܝܢ ܠܰܛܠ̈ܳܝܶܐ ܘܠܰܒܨܺܝܪ̈ܶܐ ܕܡܶܬܛܪܶܝܢ ܒܬܶܐܪܬܗܽܘܢ: ܐܰܝܟ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ: ܕܰܐܝܢܳܐ ܕܡܰܪܥܳܐ ܬܶܐܪܬܶܗ ܣܰܓܺܝ ܡܶܬܛܪܶܐ: ܡܳܐ ܕܚܳܙܶܐ ܠܰܐܝܢܳܐ ܕܰܚܠܺܝܡܳܐ ܬܶܐܪܬܶܗ: ܡܳܐ ܕܳܐܟܶܠ ܥܰܡ ܚܰܢ̈ܦܶܐ ܘܡܰܪܬܶܐ ܠܗܽܘܢ: ܐܰܝܟ ܕܰܐܪܬܺܝ ܐܶܢܽܘܢ ܡܳܪܰܢ.","english":"If it is yours, between the two of you, on which side do you stand? If you know that it is yours, it is incumbent upon you not to transgress that great commandment; and if it is not yours, you have been warned from that commandment which stands before the whole church. Again, the Lord says: Forgive your brother seventy times seven, if he wrongs you in one day. And again he says: Consider his thoughts as sin. If for one person it is said: On which side do you stand? On that which forgives seventy times seven, or on that which considers his thoughts as sin and separates you from him? For in that which forgives, he says to you: Do not separate from your brother. And thus great and small commandments are established, because it was not said for one person, but for every person according to the power that is in him. As with that commandment: Do not mix with pagans, in that it is for everyone. These commandments, therefore, do not judge a person, but for every person they show the powers that are said. For these, it is said that the powers of the sickness of the weak are guilty: take and every day serve between you, and between you walk humbly. And these small ones, said for youths and for the lesser ones who are trained in your conduct, as Paul said: For one whose mind is weak, his conduct is much trained; when he sees one whose mind is strong, when he eats with pagans and rebukes them, as you have conducted yourselves before the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ","severity":"info","text":"The phrase 'great commandment' likely refers to the dominical command to forgive (Matt 18:21–22), a key ethical principle in Syriac ascetic tradition.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܽܘܩ ܠܶܗ ܠܰܐܚܽܘܟ ܫܰܒ̈ܥܺܝܢ ܥܰܠ ܫܒܰܥ","severity":"info","text":"Echoes Matt 18:22 (forgive seventy times seven), a standard Syriac citation for unlimited forgiveness, here applied to intra-communal conflict.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܚܰܢܦܳܐ","severity":"info","text":"Alludes to a logion on judging thoughts as sin, possibly from the Syriac tradition of the Diatessaron or ascetic sayings; not a direct canonical verse.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The citation of Paul (likely 1 Cor or Gal) on conduct and weak/strong minds reflects Syriac monastic use of Pauline ethics for community discipline.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from direct ethical exhortation to a dialogic casuistry, posing a choice between forgiveness and judgment, then resolving via graded commandments.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ ܐܰܡܺܝܪܺܝܢ","severity":"caution","text":"The Syriac phrase 'one person said' is ambiguous: it may refer to a specific teacher or be a generic rhetorical device. The translation assumes the latter.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' (ܡܳܪܰܢ) in the forgiveness citation is ambiguous—could be Jesus or an abba; the translation takes it as Jesus.","The phrase 'powers of the sickness of the weak' (ܚܰܝ̈ܠܬܳܢܶܐ ܕܟܽܘܪܗܳܢܳܐ ܕܰܡܚ̈ܺܝܠܶܐ) is textually uncertain; the translation interprets it as a reference to spiritual capacities."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܰܝܟܰܢܳܐ ܕܡܶܬܛܪܶܝܢ ܗ̱ܘܰܘ ܝܺܗ̱ܽܘ̈ܕܳܝܶܐ ܒܝܶܫܽܘܥ: ܕܗܳܢܳܐ ܠܚܰܛܳܝ̈ܶܐ ܡܩܰܒܶܠ ܘܳܐܟܶܠ ܥܰܡܗܽܘܢ. ܠܰܕܟܰܝ̈ܳܐ ܠܰܡ ܟܽܠܡܶܕܶܡ ܕܟܶܐ ܗ̱ܘ ܠܗܽܘܢ: ܗܳܢܰܘ ܕܶܝܢ ܡܰܢ ܕܰܕܟܶܐ ܠܶܒܶܗ ܡܶܢ ܤܳܛܳܢܳܐ: ܠܳܐ ܪܳܢܶܐ ܒܺܝܫܬܳܐ ܥܰܠ ܐ̱ܢܳܫ: ܐܶܠܳܐ ܟܽܠ ܛܳܒ̈ܳܬܳܐ: ܡܰܢ ܠܰܡ ܕܰܡܙܺܝܓܳܐ ܬܶܐܪܬܶܗ ܒܣܳܛܳܢܳܐ: ܪܳܢܶܐ ܛܰܡܐܽܘܬܳܐ ܥܰܠ ܒܢܰܝ̈ܢܳܫܳܐ܀ ܦܩܰܕ ܬܽܘܒ ܠܰܚܠ̈ܺܝܡܶܐ: ܕܠܳܐ ܬܶܗܘܽܘܢ ܬܽܘܩܠܬܳܐ ܠܰܟܪ̈ܺܝܗܶܐ ܥܰܕ ܡܶܬܚܰܠܡܺܝܢ: ܘܶܐܠܳܐ ܡܳܝܬܺܝܢ ܠܗܽܘܢ ܘܡܰܣܟܠܺܝܢ ܐܰܢ̱ܬܽܘܢ ܒܰܡܫܺܝܚܳܐ ܗܰܘ ܕܡܺܝܬ ܡܶܛܽܠܳܬܗܽܘܢ. ܘܬܽܘܒ ܐܶܡܰܪ ܫܠܺܝܚܳܐ ܠܰܚܠ̈ܺܝܡܶܐ: ܕܢܶܚܫܒܽܘܢ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܗܽܘܢ. ܘܰܠܝܰܠܽܘܕܳܐ ܐܶܡܰܪ ܠܶܗ: ܕܠܳܐ ܬܶܐܟܽܘܠ ܥܰܡ ܓܰܝܳܪ̈ܶܐ ܡܶܛܽܠ ܕܠܳܐ ܢܶܥܒܕܽܘܢܳܝܗ̱ܝ ܐܰܟܘܳܬܗܽܘܢ: ܒܙܰܒܢܳܐ ܕܰܛܠܶܐ ܡܶܢ ܫܪܳܪܳܐ. ܒܰܐܝܢܳܐ ܡܶܢ ܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܩܳܐܶܡ ܗܰܘ ܕܳܐܡܰܪ ܕܰܠܚܰܕ ܐ̱ܢܳܫ ܐܰܡܺܝܪܺܝܢ؟ ܒܪܰܒܳܐ ܐܰܘ ܒܰܙܥܽܘܪܳܐ؟ ܪܰܒܳܐ ܗܰܘ: ܕܰܐܡܶܟ ܢܰܦܫܳܟ؟ ܘܰܚܫܽܘܒܳܝܗ̱ܝ ܠܰܐܚܽܘܟ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ. ܘܰܙܥܽܘܪܳܐ ܗܰܘ: ܕܠܳܐ ܬܶܐܟܽܘܠ ܥܰܡ ܓܰܝܳܪ̈ܶܐ. ܐܶܢ ܢܳܛܪܰܬ ܗܰܘ ܪܰܒܳܐ: ܒܽܘܪܟܬܳܐ ܫܳܩܶܠ ܐܰܢ̱ܬ ܡܶܢ ܐܰܠܳܗܳܐ. ܘܶܐܢ ܒܗܰܘ ܙܥܽܘܪܳܐ ܩܳܐܶܡ ܐܰܢ̱ܬ: ܣܽܘܓܶܐܗ ܕܥܳܠܡܳܐ ܗܳܘܶܐ ܛܰܡܐܳܐ ܒܥܰܝ̈ܢܰܝܟ. ܐܳܦ ܠܰܕ̈ܟܰܝܳܐ ܥܳܒܶܕ ܤܳܛܳܢܳܐ ܛܰܡ̈ܐܶܐ ܒܥܰܝ̈ܢܰܝܟ: ܒܝܰܕ ܕܝܳܗܶܒ ܐܰܢ̱ܬ ܐܰܬܪܳܐ ܕܢܶܫܬܰܠܰܛ ܒܳܟ. ܐܶܢ ܗܳܟܺܝܠ ܢܳܛܰܪ ܐܰܢ̱ܬ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ: ܣܳܠܶܩ ܐܰܢ̱ܬ ܠܳܟ ܡܶܢ ܙܥܽܘܪܳܐ. ܘܶܐܢ ܩܳܐܶܡ ܐܰܢ̱ܬ ܒܗܰܘ ܙܥܽܘܪܳܐ: ܦܳܫܬ ܠܳܟ ܡܶܢ ܗܰܘ ܪܰܒܳܐ.","english":"just as the Jews were being reproached in Jesus, that he receives sinners and eats with them. For the pure, nothing that is pure is for them; but he whose heart is pure from Satan does not think evil about anyone, but only good things. But he whose thought is mixed with Satan thinks impurity about all people. Again, he commanded the healthy that they should not be a burden to the sick until they are healed, and otherwise they would die and cause you to sin through the Messiah who died for your sake. And again, the apostle said to the healthy: consider every person as better than yourselves. And to the beginner he said: do not eat with pagans, because you have not done as they have, in the sacrifice of the one who strayed from the truth. Under which of these commandments does the one who says that they are spoken to one person stand? To the great or to the small? The great is this: humble yourself and consider your brother as better than yourself. And the small is this: do not eat with pagans. If you keep the great, you receive blessing from God. And if you stand by the small, the multitude of the world becomes impure in your eyes. Also, Satan makes the pure impure in your eyes, by your giving him a place to rule over you. If, therefore, you keep the great commandment, you rise above the small. And if you stand by the small, you fall away from the great.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܩܰܕ ܬܽܘܒ ܠܰܚܠ̈ܺܝܡܶܐ: ܕܠܳܐ ܬܶܗܘܽܘܢ ܬܽܘܩܠܬܳܐ ܠܰܟܪ̈ܺܝܗܶܐ","severity":"info","text":"The command that the healthy not burden the sick echoes a monastic or communal rule, possibly derived from the Didascalia or Syriac ascetic tradition.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܬܽܘܒ ܐܶܡܰܪ ܫܠܺܝܚܳܐ ܠܰܚܠ̈ܺܝܡܶܐ: ܕܢܶܚܫܒܽܘܢ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܗܽܘܢ","severity":"info","text":"The apostle’s command to consider every person as better than oneself is a paraphrase of Romans 12:10 or a similar Pauline exhortation to humility.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܰܝܳܪ̈ܶܐ","severity":"info","text":"The term 'pagans' (ܓܰܝܳܪ̈ܶܐ) in Syriac often refers to non-Christians or those outside the church, and the prohibition against eating with them reflects early Christian boundary-marking practices.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܰܐܝܢܳܐ ܡܶܢ ܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܩܳܐܶܡ ܗܰܘ ܕܳܐܡܰܪ ܕܰܠܚܰܕ ܐ̱ܢܳܫ ܐܰܡܺܝܪܺܝܢ","severity":"info","text":"The passage presents a rhetorical question distinguishing between a 'great' and a 'small' commandment, structuring the moral argument as a choice between inclusive humility and exclusive purity.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"Satan (ܣܳܛܳܢܳܐ) is personified as the source of impure thoughts, contrasting with the pure heart; this reflects a dualistic anthropology common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܰܝܟܰܢܳܐ ܕܡܶܬܛܪܶܝܢ ܗ̱ܘܰܘ ܝܺܗ̱ܽܘ̈ܕܳܝܶܐ ܒܝܶܫܽܘܥ","severity":"info","text":"The reference to Jews being reproached in Jesus may reflect anti-Jewish polemic common in Syriac Christian homilies, though the exact source of the reproach is unspecified.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'beginner' (ܝܰܠܽܘܕܳܐ) is ambiguous; it may refer to a neophyte or a spiritually immature person.","The phrase 'the sacrifice of the one who strayed from the truth' is unclear; it may refer to pagan sacrifice or to a heretical practice."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܬܽܘܒ ܐܶܡܰܪ: ܕܰܗܘܺܝ ܟܽܠ ܥܰܡ ܟܽܠ: ܘܰܕܠܳܐ ܬܶܬܚܰܠܰܛ ܥܰܡ ܓܰܝܳܪ̈ܶܐ: ܕܣܰܩܽܘܒܠܶܗ ܗ̱ܽܘ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ ܕܗܰܘ ܙܥܽܘܪܳܐ. ܪܰܒܳܐ ܐܳܡܰܪ: ܕܰܗܘܺܝ ܟܽܠ ܥܰܡ ܟܽܠ ܘܰܠܟܽܠܢܳܫ ܐܰܪܬܳܐ. ܘܰܙܥܽܘܪܳܐ ܐܳܡܰܪ: ܕܰܥܪܽܘܩ ܡܶܢ ܠܘܳܬ ܡܰܢ ܕܰܟܪܺܝܗ ܘܥܽܘܠ ܠܘܳܬ ܡܰܢ ܕܺܐܝܬ ܒܶܗ ܚܰܝܠܳܐ. ܐܶܡܰܪ ܓܶܝܪ ܕܰܚܓܺܝܪ ܠܳܐ ܢܶܣܬܚܶܦ. ܟܽܠ ܟܪ̈ܺܝܗܶܐ ܡܫܰܕܰܪ ܠܘܳܬ ܚܰܝ̈ܠܬܳܢܶܐ ܘܚܰܝ̈ܠܬܳܢܶܐ ܠܘܳܬ ܟܪ̈ܺܝܗܶܐ: ܐܰܝܟ ܕܝܳܐܶܐ ܠܚܰܝ̈ܠܬܳܢܶܐ ܕܟܽܘܪܗܳܢܳܐ ܕܰܟܪ̈ܺܝܗܶܐ ܢܶܫܩܠܽܘܢ. ܠܡܰܢ ܕܠܳܐ ܡܶܫܟܰܚ ܕܢܰܠܶܦ ܐܳܦ ܠܳܐ ܠܢܰܦܫܶܗ: ܐܳܡܰܪ ܠܶܗ: ܕܠܳܐ ܬܺܐܙܰܠ ܠܘܳܬ ܟܪ̈ܺܝܗܶܐ: ܐܶܠܳܐ ܠܘܳܬ ܚܠ̈ܺܝܡܶܐ: ܕܠܳܐ ܢܺܐܙܽܠ̱ܘܢ ܟܪ̈ܺܝܗܶܐ ܚܰܕ ܠܘܳܬ ܚܰܕ ܘܰܢܡܽܘܬܽܘܢ ܠܗܽܘܢ ܕܠܰܝܬ ܡܰܢ ܕܰܡܣܰܘܣܶܐ ܠܗܽܘܢ. ܐܶܢ ܗܳܟܺܝܠ ܠܳܐ ܦܳܪܶܫ ܐ̱ܢܳܫ ܡܶܛܽܠ ܡܳܢܳܐ ܐܰܡܺܝܪܺܝܢ: ܠܳܐ ܡܥܰܕܳܪܽܘ ܡܥܰܕܰܪ ܘܠܳܐ ܡܶܬܥܰܕܳܪܽܘ ܡܶܬܥܰܕܰܪ܀ ܫܰܦܺܝܪ ܕܶܝܢ ܟܶܬܒܰܬ ܪܽܘܚܳܐ: ܟܰܕ ܠܳܐ ܪܓܺܝܫܺܝܢ ܢܶܬܥܰܕܪܽܘܢ ܟܪ̈ܺܝܗܶܐ: ܘܗܰܘ ܡܰܢ ܕܰܚܠܺܝܡ ܝܳܕܰܥ ܗ̱ܽܘ ܐܰܝܢܰܘ ܦܽܘܩܕܳܢܳܐ ܕܺܝܠܶܗ. ܘܡܶܛܽܠ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܡܰܢ ܕܢܶܫܪܶܐ ܚܰܕ ܡܶܢ ܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܙܥܽܘܪ̈ܶܐ ܘܢܰܐܠܶܦ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܒܨܺܝܪܳܐ ܢܶܬܩܪܶܐ. ܠܰܘ ܡܶܫܪܳܐ ܫܳܪܶܐ ܐܰܢ̱ܬ ܠܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܙܥܽܘܪ̈ܶܐ: ܘܩܳܐܶܡ ܐܰܢ̱ܬ ܒܪܰܘܪ̈ܒܶܐ: ܡܺܐܪܰܒ ܝܳܪܶܒ ܐܰܢ̱ܬ ܡܶܢ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܙܥܽܘܪܳܐ ܘܩܳܐܶܡ ܐܰܢ̱ܬ ܒܪܰܒܳܐ. ܡܳܕܶܝܢ ܡܳܐ ܕܰܗܘܳܐ ܐ̱ܢܳܫ ܓܰܒܪܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܝܳܢܶܩ ܚܰܠܒܳܐ ܕܝܰܠ̈ܽܘܕܶܐ: ܡܒܰܛܳܠܽܘ ܡܒܰܛܶܠ ܠܶܗ ܠܚܰܠܒܳܐ؟ ܚܳܣ. ܝܳܢܩܺܝܢ ܐܶܢܽܘܢ ܝܰܠ̈ܽܘܕܶܐ: ܘܗܽܘ ܠܳܐ ܩܳܪܶܒ ܠܚܰܠܒܳܐ.","english":"Again he says: that he be all with all, and that he not mix with the fornicators, for that great commandment is contrary to that small one. The great one says: that he be all with all and not judge anyone. And the small one says: that he flee from the sick and go to the healthy. For he said that the sick person is not to be despised. All the sick are sent to the healthy, and the healthy to the sick, as it is fitting for the healthy to take upon themselves the sickness of the sick. To one who is unable to teach even himself, he says: Do not go to the sick, but to the healthy, so that the sick do not go one to another and become worse, for there is no one to comfort them. If, therefore, a person does not distinguish because of what is said, they neither help nor are helped. Well, then, the Spirit wrote, while the sick were not aware that they were being helped, and the one who is healthy knows which commandment is his. And because the Lord said: that whoever abandons one of these small commandments and teaches the people, he will be called lesser. You do not begin to abandon these small commandments and stand in the great ones; you begin to abandon that small commandment and stand in the great one. What does it matter what kind of person a man is, because the milk of infants does not curdle? Does he then abolish the milk? Far from it. The infants curdle, and he does not approach the milk.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪ̈ܺܝܗܶܐ","severity":"info","text":"The Syriac term ܟܪ̈ܺܝܗܶܐ (krīhē) means 'the sick' and is used throughout this passage to denote those spiritually or morally weak, in contrast to ܚܰܝ̈ܠܬܳܢܶܐ (ḥaylāṯē, 'the healthy').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ / ܙܥܽܘܪܳܐ","severity":"info","text":"The 'great commandment' (ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ) and 'small commandment' (ܙܥܽܘܪܳܐ) are paired terms representing universal acceptance versus selective association, a key ethical dichotomy in this memra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The phrase 'the Lord said' (ܡܳܪܰܥ ܐܶܡܰܪ) likely alludes to a dominical saying about abandoning small commandments; no exact parallel is extant in the canonical Gospels, suggesting an apocryphal or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܰܠܒܳܐ ܕܝܰܠ̈ܽܘܕܶܐ","severity":"info","text":"The metaphor of 'milk of infants' (ܚܰܠܒܳܐ ܕܝܰܠ̈ܽܘܕܶܐ) not curdling reflects a natural process; the author uses it to argue that the healthy (spiritually mature) should not abandon the weak, but rather the weak should be transformed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܽܘܒ ܐܶܡܰܪ","severity":"info","text":"The passage opens with 'Again he says' (ܬܽܘܒ ܐܶܡܰܪ), a formulaic marker of a new argumentative unit within the homily, continuing the dialectic between the 'great' and 'small' commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ","severity":"caution","text":"The reading of ܐ̱ܢܳܫ (ʾenāš, 'person') is uncertain due to possible scribal error; the context suggests it refers to a generic individual, but the exact antecedent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he says') is not specified; it may be the author or a cited authority.","The phrase 'the Spirit wrote' (ܪܽܘܚܳܐ ܟܶܬܒܰܬ) could refer to the Holy Spirit or a spiritual principle; the reading taken is the former.","The metaphor of curdling milk is obscure; the interpretation here follows the sense of transformation rather than rejection."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܐܳܦ ܝܰܠܽܘܕܳܐ ܕܪܽܘܚܳܐ: ܡܳܐ ܕܚܳܨ ܘܶܐܬܳܐ ܠܡܶܕܶܡ ܕܪܰܒ ܡܶܢ ܚܰܠܒܳܐ: ܗܳܟܰܢ ܡܶܛܽܠ ܠܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ ܕܗܳܠܶܝܢ ܕܰܒܚܰܝܠܳܐ ܡܕܰܪܫܺܝܢ ܠܡܶܣܬܰܟܳܠܽܘ ܘܰܠܡܶܦܪܰܫ ܬܶܫܡܶܫܬܳܐ ܕܰܠܥܶܠ ܡܶܢ ܕܰܠܬܰܚܬ. ܐܰܝܟ ܕܰܠܝܰܠ̈ܽܘܕܶܐ ܠܰܡ ܒܰܡܫܺܝܚܳܐ ܚܰܠܒܳܐ ܐܰܫܩܺܝܬܟܽܘܢ. ܬܰܘ ܠܟܽܘܢ ܗܳܫܳܐ ܠܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ: ܗܳܢܰܘ ܕܶܝܢ ܡܶܢ ܦܽܘܩܕ̈ܳܢܶܐ ܙܥܽܘܪ̈ܶܐ ܠܪܰܘܪ̈ܒܶܐ. ܘܰܐܝܟܰܢܳܐ ܕܚܰܠܒܳܐ ܠܓܰܒܪܳܐ ܫܽܘܢܳܩܰܐ ܗ̱ܘ ܠܶܗ ܕܢܺܐܢܰܩ: ܘܰܠܝܰܠܽܘܕܳܐ ܠܰܚܡܳܐ ܡܰܚܢܽܘܩܺܝܬܰܐ ܗ̱ܘ ܠܶܗ: ܗܳܟܰܢ ܦܽܘܩܕܳܢܳܐ ܙܥܽܘܪܳܐ ܣܰܩܽܘܒܠܳܗ ܗ̱ܽܘ ܕܰܓܡܺܝܪܽܘܬܳܐ. ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ ܓܶܝܪ ܠܳܐ ܡܶܬܥܰܠܶܐ ܐ̱ܢܳܫ ܡܶܢ ܗܰܘ ܕܦܰܪܣܳܐ ܠܰܐܚܽܘܟ ܩܕܳܡ ܥܺܕ̱ܬܳܐ ܘܰܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܚܰܢܦܳܐ ܘܠܳܐ ܡܳܛܶܐ ܠܰܓܡܺܝܪܽܘܬܳܐ: ܐܶܠܳܐ ܩܳܪܶܒ ܠܗܰܘ ܕܫܰܒܽܘܩ ܠܶܗ ܫܰܒ̈ܥܺܝܢ ܥܰܠ ܫܒܰܥ: ܘܰܚܫܽܘܒܳܝܗ̱ܝ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܳܟ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܚܕܰܥܣܰܪ ܕܥܰܠ ܡܰܫܡܰܥܬܳܐ ܕܰܟܬܳܒ̈ܶܐ ܩܰܕ̈ܺܝܫܶܐ܀","english":"Also the milk of the Spirit: when it is lacking and comes to something greater than milk, thus for the true food of these, who by force are compelled to understand and to distinguish the service above from that below. As for the children, I gave you milk in Christ. Now I bring you to the true food: that is, from the small commandments to the great. And just as milk is for a man a preparation for him to be weaned, and for a child it is a preparation for bread, so the small commandment is the opposite of perfection. For never will a person be healed from that one who spreads a snare for his brother before the church and considers him as a pagan, and does not attain perfection; but he approaches that one who forgave him seventy times seven, and considers him as better than himself. End of Memra 11 on the meaning of the holy scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܠܒܳܐ (ḥalbā)","severity":"info","text":"The Syriac term ḥalbā, literally 'milk', is used here as a metaphor for elementary spiritual nourishment, contrasted with 'true food' (ܡܶܐܟܽܘܠܬܳܐ ܫܰܪܺܝܪܬܳܐ). This reflects a common catechetical trope in Syriac literature, where milk represents initial instruction and bread represents mature understanding.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܰܒ̈ܥܺܝܢ ܥܰܠ ܫܒܰܥ (šabʿīn ʿal šbaʿ)","severity":"info","text":"The phrase 'seventy times seven' alludes to Matthew 18:22, where Jesus instructs Peter to forgive repeatedly. The homilist applies this to the ideal of limitless forgiveness, contrasting it with the sin of publicly denouncing a fellow Christian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܽܘܩܕܳܢܳܐ ܙܥܽܘܪܳܐ (pqōdā zʿūrā)","severity":"info","text":"The 'small commandment' and 'great commandment' likely refer to a monastic or ascetic rule distinguishing between minimal ethical obligations and the higher ideal of non-judgmental love. This reflects a common theme in Syriac ascetic literature, where perfection is achieved through progressive spiritual discipline.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܚܕܰܥܣܰܪ (šlem mēmrā d-ḥdaʿsar)","severity":"info","text":"The closing formula 'End of Memra 11 on the meaning of the holy scriptures' marks the conclusion of the homily. This structural cue confirms the work's genre as a memra (metrical homily) and its thematic focus on scriptural interpretation.","cites":[{"key":"ed:dsc-198","label":"source edition: Memra 11","url":"https://syriaccorpus.org/198"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ (ʾeṭāš)","severity":"caution","text":"The Syriac verb ܐ̱ܢܳܫ (ʾeṭāš) is ambiguous: it could mean 'be healed' (from ܐܣܝ) or 'be destroyed' (from ܐܬܫ). The context of forgiveness and perfection supports the reading 'be healed', but the textual basis is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'spreads a snare for his brother before the church' (ܦܰܪܣܳܐ ܠܰܐܚܽܘܟ ܩܕܳܡ ܥܺܕ̱ܬܳܐ) may refer to a specific disciplinary practice or a general ethical warning; the exact referent is unclear.","The verb ܐ̱ܢܳܫ (ʾeṭāš) is ambiguous between 'be healed' and 'be destroyed'; the context favors 'be healed' but the reading is not certain."],"confidence":"medium","notes":[]}]}