{"slug":"dsc-200","id":"syriac:dsc:dsc-200","title":"Memra 13: By the Same Author on the Ways of the Upright","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"translated-elsewhere","coverage_claim":{"status":"translated-elsewhere","reference":"Robert A. Kitchen and Martien F. G. Parmentier, The Book of Steps: The Syriac Liber Graduum, 2004","text":"An English translation of this work is reported: Robert A. Kitchen and Martien F. G. Parmentier, The Book of Steps: The Syriac Liber Graduum, 2004. The citation comes from a language model and was not confirmed in a catalogue."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:22Z","cost_usd":0.005284},"source":{"registry_id":"syriac:dsc:dsc-200","work_id":"dsc-200","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/200"},"stats":{"passages":8,"english_words":2217,"coptic_letters":0,"commentary_units":42,"commentary_kinds":6,"derived_notes":0,"ambiguities":16,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"dsc-200","abstract":"Memra 13, an anonymous Syriac homily from the 4th or 5th century CE, exhorts its audience to moral uprightness (kēnūtā) without tying this ideal to a specific monastic or clerical class. The text survives only in the manuscript tradition of a larger collection, where it is attributed editorially to 'the Same Author' as preceding memre. Its paraenetic register and ethical themes—including prohibitions against usury—align with early Syriac Christian wisdom literature. No independent early witnesses or records of liturgical use are known, suggesting the homily was preserved by scribes rather than actively received in worship or canon.","historical_context":"The homily was composed in Syriac, likely in the 4th or 5th century CE, within a Syriac-speaking Christian community of the eastern Roman or Sasanian realm. Its genre is a memra, a verse homily used for instruction and exhortation. The work addresses the 'upright' (zaddiqe) as a broad moral category, not a specific ascetic or clerical group, reflecting a paraenetic register common in early Syriac literature. The text survives only in the manuscript tradition underlying the source edition; no independent early witnesses are known, limiting reconstruction of its textual history. Attribution to 'the Same Author' is editorial and not supported by external evidence; the homily may be later than the core corpus. No record of liturgical or canonical use exists, indicating scribal preservation rather than active reception.","significance":"Memra 13 exemplifies early Syriac Christian moral teaching, personifying uprightness as a divine agent and condemning usury. Its survival within a collection of memre highlights scribal efforts to preserve paraenetic literature. The homily relates to broader traditions of Syriac wisdom and ethical instruction, echoing biblical and patristic themes.","timeline":[{"date":"4th–5th c. CE","event":"Probable composition of Memra 13 in Syriac, within a Syriac Christian community."},{"date":"Undated","event":"Inclusion of the homily in a manuscript collection of memre, with editorial attribution to 'the Same Author'."},{"date":"Undated","event":"Survival only in the manuscript tradition underlying the source edition; no independent early witnesses known."},{"date":"Undated","event":"No record of liturgical or canonical use; likely preserved by scribes."}],"relations":[{"work":"Proverbs (LXX)","relation":"Echoes wisdom maxims, e.g., Proverbs 24:17, on uprightness having no enemy.","key":"","label":null,"url":null},{"work":"Early Syriac Christian ethical literature","relation":"Shares paraenetic register and prohibitions against usury (rbītā, šuḥdā).","key":"","label":null,"url":null},{"work":"Other memre in the same collection","relation":"Attributed editorially to 'the Same Author'; part of a larger corpus of homilies.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; only a 4th/5th century range is supported by the notes.","Attribution to 'the Same Author' is editorial and not established by external evidence.","The homily may be later than the core corpus of the collection.","No independent early witnesses are known; textual history is limited.","No record of liturgical or canonical use exists."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000408,"generated":"2026-11-15T01:19:53Z"},"checks":{"work":"dsc-200","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":42,"english_words":2217,"source_letters":7432,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily addresses the 'upright' (zaddiqe) as a moral category, not a specific monastic or clerical class, consistent with the broader paraenetic register of the collection.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives only in the manuscript tradition underlying the source edition; no independent early witnesses are known, limiting reconstruction of its textual history.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to 'the Same Author' as preceding memre is editorial; the date and authorship of Memra 13 are not established by external evidence and may be later than the core corpus.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"No record of liturgical or canonical use of this specific memra is known; its inclusion in the collection likely reflects scribal preservation rather than active reception.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"An English translation of this work is reported: Robert A. Kitchen and Martien F. G. Parmentier, The Book of Steps: The Syriac Liber Graduum, 2004. The citation comes from a language model and was not confirmed in a catalogue."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"ed:dsc-200":{"label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܬܠܳܬܰܥܣܰܪ ܕܺܝܠܶܗ ܕܥܰܠ ܕܽܘܒܳܪ̈ܶܐ ܕܟܺܐܢ̈ܶܐ\nܟܺܐܢܽܘܬܳܐ ܒܕܺܝܠܳܗ ܬܪܺܝܨܳܐ ܘܰܕܠܳܐ ܕܺܝܠܳܗ ܠܳܐ ܩܳܪܒܳܐ: ܕܺܝܠܳܗ ܬܳܒܥܳܐ ܒܩܶܪܝܳܗ: ܘܪܶܒܺܝܬܳܐ ܠܳܐ ܫܳܩܠܳܐ ܘܰܠܫܽܘܚܕܳܐ ܠܳܐ ܩܳܪܒܳܐ: ܘܩܳܢܝܳܐ ܢܶܟ̈ܣܶܐ ܒܙܰܕܺܝܩܽܘܬܳܐ ܘܙܳܒܢܳܐ ܘܰܡܙܰܒܢܳܐ ܐܰܝܟ ܕܝܳܐܶܐ ܩܕܳܡ ܐܰܠܳܗܳܐ: ܘܠܳܐ ܡܕܰܓܠܳܐ ܘܠܳܐ ܝܳܙܦܳܐ ܡܶܕܶܡ ܕܚܰܣܺܝܪ ܠܳܗ: ܘܬܳܒܥܳܐ ܡܶܕܶܡ ܕܝܶܗܒܰܬ ܒܰܠܚܽܘܕ ܕܠܳܐ ܩܨܳܨܳܐ: ܐܶܢ ܗܳܘܶܐ ܡܳܐܐ ܫܢ̈ܺܝܢ. ܘܡܶܕܶܡ ܕܣܳܢܝܳܐ ܗܺܝ ܠܐ̱ܢܳܫ ܠܳܐ ܥܳܒܕܳܐ: ܘܰܐܝܟ ܕܨܳܒܝܳܐ ܕܐ̱ܢܳܫ ܢܰܛܶܐܒ ܠܳܗ ܟܽܠ ܐܶܡܰܬܝ ܕܰܣܢܺܝܩܳܐ: ܗܳܟܰܢܳܐ ܡܡܰܠܝܳܐ ܣܽܘܢܩܳܢܳܐ ܕܟܽܠܢܳܫ: ܐܰܝܟ ܕܡܳܛܝܳܐ ܒܺܐܝܕܶܝ̈ܗ. ܘܶܐܢ ܛܳܠܶܡ ܠܳܗ ܐ̱ܢܳܫ: ܕܺܝܢܳܗ ܐܳܡܪܳܐ ܩܕܳܡ ܚܰܕ ܘܰܩܕܳܡ ܬܪܶܝܢ ܘܟܶܢ ܩܕܳܡ ܬܠܳܬܳܐ. ܘܶܐܠܳܐ ܡܶܬܛܦܺܝܣ ܕܢܶܦܪܥܶܝܗ ܕܺܝܠܳܗ ܕܠܳܐ ܪܶܒܺܝܬܳܐ: ܟܶܢ ܐܳܡܪܳܐ ܩܕܳܡ ܥܺܕ̱ܬܳܐ ܟܽܠܳܗ. ܘܶܐܢ ܩܕܳܡ ܥܺܕܬܳܐ ܠܳܐ ܡܶܬܛܦܺܝܣ: ܐܰܫܠܡܰܬ ܕܺܝܢܳܗ ܠܰܐܠܳܗܳܐ ܘܰܐܗܡܝܰܬ ܠܳܗ ܡܶܢܶܗ: ܟܰܕ ܡܡܰܠ̱ܠܳܐ ܥܰܡܶܗ ܘܠܳܐ ܪܳܛܢܳܐ ܥܠܰܘܗ̱ܝ. ܘܠܳܐ ܩܳܪܒܳܐ ܘܰܡܚܰܣܕܳܐ ܠܶܗ ܘܠܳܐ ܩܳܒܠܳܐ ܠܐ̱ܢܳܫ ܕܢܳܟܶܐ ܠܳܗ. ܘܠܳܐ ܫܰܠܺܝܛ ܠܳܗ ܕܬܶܡܚܶܐ ܘܰܬܠܽܘܛ: ܕܠܳܐ ܫܳܪܥܳܐ ܠܳܗ ܡܶܢ ܢܳܡܽܘܣܳܐ. ܘܠܳܐ ܫܰܠܺܝܛ ܠܳܗ ܕܰܬܣܰܟܶܐ ܕܢܶܥܒܶܕ ܠܶܗ ܐܰܠܳܗܳܐ ܒܺܝܫܬܳܐ ܠܗܰܘ ܡܰܢ ܕܗܽܘ. ܐܶܡܰܪ ܓܶܝܪ: ܕܠܳܐ ܬܶܚܕܶܐ ܒܰܬܒܳܪܶܗ ܕܰܒܥܶܠܕܒܳܒܳܟ: ܕܠܳܐ ܚܰܕ ܬܪܶܝܢ ܢܺܐܬܶܐ ܥܠܰܝܟ. ܗܳܢܳܐ ܦܽܘܩܕܳܢܳܐ ܠܡܰܢ ܕܺܐܝܬ ܠܶܗ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܐܰܡܺܝܪ. ܠܟܺܐܢܽܘܬܳܐ ܕܶܝܢ ܠܰܝܬ ܠܳܗ ܒܥܶܠܕܒܳܒܳܐ: ܐܶܠܳܐ ܐܶܢ ܨܳܒܶܐ ܐ̱ܢܳܫ ܕܢܶܗܘܶܐ ܠܳܗ ܒܥܶܠܕܒܳܒܳܐ ܒܥܰܘܠܳܐ.","english":"Memra 13: By the Same Author on the Ways of the Upright\n\nUprightness is in its own right straight and does not approach what is not its own. It demands what is its own with propriety, and does not take interest nor approach usury. It sets tables in righteousness and sacrifices and offers as is fitting before God. It does not lie nor borrow anything that is lacking to it, and demands only what it has given without deduction, even if it be a hundred years. And what it sows, it does not make for the destruction of man; and as the desire of man, it prepares for him everything whenever it is difficult. Thus it fills the needs of every man, as it reaches through its hands. And if a man oppresses it, it states its case before one and before two and even before three. And if it is not judged regarding its payment without interest, even then it states its case before the whole church. And if it is not judged before the church, it entrusts its case to God and leaves it to him, while speaking with him and not raging against him. It does not approach and revile him, nor does it accept a man who strikes it. Nor is it permitted to strike and curse, for it does not depart from the law. Nor is it permitted to hope that God will do evil to that man. For it says: \"Do not rejoice at the downfall of your enemy, lest a second one come upon you.\" This commandment is spoken to one who has an enemy in enmity. But uprightness has no enemy; rather, if a man wishes to be an enemy to it in iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term kēnūtā denotes rectitude, justice, or uprightness, often with a moral and legal sense. Here it is personified as an agent acting in accordance with divine law.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Do not rejoice at the downfall of your enemy, lest a second one come upon you","severity":"info","text":"This saying echoes Proverbs 24:17 (LXX) or a similar wisdom maxim. The homily applies it to uprightness, which has no enemy, contrasting with human enmity.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"interest / usury","severity":"info","text":"The prohibition of interest (rbītā) and usury (šuḥdā) reflects early Syriac Christian ethical teaching, rooted in biblical and patristic condemnations of lending at interest.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"Though classified as narrative, this passage is a personified description of uprightness, not a story. The classification may reflect the Coptic cue system rather than the Syriac genre.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܶܥ ܐܳܡܪܳܐ ܩܕܳܡ ܥܺܕ̱ܬܳܐ ܟܽܠܳܗ","severity":"caution","text":"The phrase 'even then it states its case before the whole church' may imply a formal ecclesiastical judgment procedure, but the text does not specify whether this is a historical practice or a rhetorical ideal.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the same author' in the title is unspecified; the work is anonymous in the manuscript tradition.","The phrase 'as it reaches through its hands' (ܒܺܐܝܕܶܝ̈ܗ) could be literal or metaphorical; the translation takes it as instrumental."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܠܳܐ ܫܡܳܐ ܐ̱ܚܪܺܢܳܐ ܫܰܠܺܝܛ ܠܳܗ ܕܬܶܩܪܶܝܘܗ̱ܝ ܠܐ̱ܢܳܫ ܘܰܬܥܺܝܩܺܝܘܗ̱ܝ: ܐܰܘ ܫܳܛܝܳܐ ܐܰܘ ܪܳܩܳܐ ܐܰܘ ܣܰܟܠܳܐ ܐܰܘ ܣܰܢܝܳܐ: ܐܶܠܳܐ ܐܶܢ ܡܶܫܟܚܳܐ ܕܰܬܟܰܢܶܐ ܠܶܗ ܫܡ̈ܳܗܶܐ ܕܺܐܝܩܳܪܳܐ: ܘܶܐܠܳܐ ܫܡ̈ܳܗܶܐ ܕܨܰܥܪܳܐ ܠܳܐ ܣܳܝܡܳܐ ܠܶܗ: ܐܶܠܳܐ ܩܳܪܝܳܐ ܠܶܗ ܠܐ̱ܢܳܫ ܒܰܫܡܶܗ܀ ܟܺܐܢܽܘܬܳܐ ܠܰܐܒܳܗܶܝ̈ܗ ܕܝܰܠܕܽܘܗ ܡܝܰܩܪܳܐ: ܘܠܳܐ ܫܳܡܥܺܝܢ ܡܶܢܳܗ ܡܶܠܬܳܐ ܩܫܺܝܬܳܐ: ܘܰܠܣ̈ܳܒܶܐ ܡܝܰܩܪܳܐ ܘܫܳܐܠܳܐ ܒܰܫܠܳܡܗܽܘܢ: ܘܰܠܟܳܗ̈ܢܶܐ ܡܝܰܩܪܳܐ ܘܫܳܡܥܳܐ ܡܶܠܰܝ̈ܗܽܘܢ. ܘܳܐܙܳܠ̱ܐ ܨܶܐܕܰܝܗܽܘܢ ܘܝܳܗܒܳܐ ܪ̈ܺܝܫܝܳܬܳܗ ܠܟܳܗ̈ܢܶܝܗ ܕܟܽܠܗܶܝܢ ܥܰܠ̱̈ܠܳܬܳܗ ܘܪ̈ܺܝܫܰܝ ܐܳܨܘ̈ܳܬܳܗ ܘܒܽܘܟܪ̈ܶܐ ܕܡܶܕܶܡ ܕܩܰܢܝܳܐ ܘܡܰܥܠܳܐ ܠܒܰܝܬܶܗ ܕܡܳܪܝܳܐ ܘܠܳܐ ܚܰܘܳܪܳܐ ܒܰܢܝܳܚܳܐ ܕܟܳܗ̈ܢܶܐ ܕܩܳܒܪܺܝܢ ܡܺܝ̈ܬܶܝܗ ܘܣܳܥܪܺܝܢ ܟܪ̈ܺܝܗܶܝܗ: ܘܡܰܠܦܺܝܢ ܘܰܡܒܰܢܶܝܢ ܠܚܰܝ̈ܶܝܗ. ܘܰܒܝܰܘܡܳܐ ܕܚܰܕܒܫܰܒܳܐ ܣܳܝܡܳܐ ܒܒܰܝܬܶܗ ܕܡܳܪܝܳܐ ܡܶܢ ܥܰܡ̈ܠܶܝܗ ܠܰܣܢ̈ܺܝܩܶܐ: ܡܶܛܽܠ ܕܰܠܒܰܝܬܶܗ ܕܡܳܪܰܢ ܨܳܝܒܺܝܢ. ܘܰܒܐܶܤܛܰܛܝܳܘ̈ܢܶܐ ܕܨܰܘܡܳܐ: ܡܶܕܶܡ ܕܚܳܣܟܳܐ ܠܒܰܝܬܶܗ ܕܡܳܪܝܳܐ ܡܰܘܒܠܳܐ: ܘܰܒܛܺܝܠ ܠܳܗ ܕܬܺܐܙܰܠ ܬܨܰܠܶܐ ܒܥܶܕܳܢܳܗ ܘܬܶܚܙܶܐ ܐܶܢ ܐܺܝܬ ܬܰܡܳܢ ܣܢ̈ܺܝܩܶܐ ܬܢܺܝܚ ܐܶܢܽܘܢ: ܕܰܬܩܰܒܶܠ ܐܰܓܪܳܐ ܡܶܢ ܡܳܪܰܢ. ܘܪܳܚܡܳܐ ܪ̈ܳܚܡܶܝܗ: ܘܰܠܣܳܢ̈ܐܶܝܗ ܠܳܐ ܣܳܢܝܳܐ. ܘܶܐܢ ܣܳܢܶܐ ܗܽܘ ܐ̱ܢܳܫ: ܣܰܓܺܝ ܠܘܳܬ ܢܰܦܫܳܗ ܗܳܘܝܳܐ: ܟܰܕ ܥܳܒܕܳܐ ܫܠܳܡܳܐ ܥܰܡܶܗ ܘܥܰܡ ܟܽܠܢܳܫ܆ ܘܶܐܢ ܛܳܒ̈ܳܬܳܐ ܠܳܐ ܡܡܰܠ̱ܠܳܐ ܥܰܠ ܐ̱ܢܳܫ܆ ܐܳܦ ܠܳܐ ܒܺܝܫ̈ܳܬܳܐ. ܘܶܐܢ ܪܳܚܡܳܐ ܠܳܐ ܗܳܘܝܳܐ ܠܶܗ ܠܐ̱ܢܳܫ: ܘܳܐܦܠܳܐ ܒܥܶܠܕܒܳܒܳܐ.","english":"nor does any other name have authority to call a man foolish or stupid or senseless or mad; but if possible, it covers him with names of honor, and if not, it does not place names of insult upon him, but calls a man by his name. Uprightness honors the parents who bore it, and does not hear a harsh word from them; it honors the elders and asks after their peace; it honors the priests and listens to their words. It goes before them and gives its firstfruits to the priests of all its entrances and the heads of its possessions and the firstborn of whatever is small and brings into the house of the Lord, and does not delay in the service of the priests who bury its dead and tend its sick and teach and seek its life. And on the day of Sunday it places in the house of the Lord from its labors for the needy, because they are worthy of the house of the Lord. And during the seasons of fasting, whatever it saves for the house of the Lord it brings, and it is not permitted to go and pray at its time and see if there are needy there who are distressed, that it might receive a reward from the Lord. And it loves its friends, and does not hate its enemies. And if a man hates, it is much against itself, while it makes peace with him and with everyone. And if it does not speak good things about a man, neither does it speak evil things. And if it does not have love for a man, neither does it have enmity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kēʾānūṯā) means 'uprightness' or 'righteousness', personified as a moral agent throughout the passage.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܳܗ̈ܢܶܐ","severity":"info","text":"The reference to priests (ܟܳܗ̈ܢܶܐ) receiving firstfruits and performing burials reflects Syriac Christian liturgical practice, where clergy served as intermediaries for offerings and care for the dead.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from prohibitions against insulting names to a series of positive duties: honoring parents, elders, and priests, then offering firstfruits and alms, forming a coherent ethical catalogue.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܶܐܢ ܛܳܒ̈ܳܬܳܐ ܠܳܐ ܡܡܰܠ̱ܠܳܐ","severity":"info","text":"The maxim 'if it does not speak good things about a man, neither does it speak evil things' parallels the Golden Rule in negative form, common in early Syriac wisdom literature.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܳܐܙܳܠ̱ܐ ܨܶܐܕܰܝܗܽܘܢ","severity":"caution","text":"The phrase 'it goes before them' (ܘܳܐܙܳܠ̱ܐ ܨܶܐܕܰܝܗܽܘܢ) is ambiguous: it may mean 'goes to meet them' or 'precedes them in service'; the translation opts for the former.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the passage is personified Uprightness (ܟܺܐܢܽܘܬܳܐ), but the gender of the Syriac noun is feminine, while the English draft uses 'it'—the personification is consistent.","The phrase 'ܘܶܐܢ ܣܳܢܶܐ ܗܽܘ ܐ̱ܢܳܫ' ('and if a man hates') could be read as conditional or concessive; the translation takes it as conditional."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܶܐܢ ܛܳܠܽܘܡܰܐ ܗ̱ܘ ܐ̱ܢܳܫ ܘܰܐܠܺܝܨ ܘܝܳܕܥܳܐ ܠܶܗ ܕܠܳܐ ܦܳܪܰܥ: ܝܳܗܒܳܐ ܠܶܗ ܡܰܓܳܢ ܟܡܳܐ ܕܡܳܛܝܳܐ ܒܺܐܝܕܶܝ̈ܗ. ܘܶܐܢ ܒܺܝܫ ܚܽܘܫܒܳܢܶܗ ܕܐ̱ܢܳܫ: ܗܳܘܝܳܐ ܠܳܗ ܠܘܳܬ ܢܰܦܫܳܗ ܘܠܳܐ ܡܰܒܶܐܫܳܐ ܠܶܗ: ܘܶܐܢ ܡܶܫܟܚܳܐ ܕܫܰܦܺܝܪ ܥܳܒܕܳܐ ܠܶܗ. ܫܰܪܒܳܐ ܒܺܝܫܳܐ ܕܐ̱ܢܳܫ ܠܳܐ ܪܳܡܝܳܐ ܕܬܰܐܒܶܐܫ ܠܶܗ. ܘܒܶܝܬ ܐܰܚ̈ܶܐ ܡܫܰܝܢܳܐ: ܘܰܡܝܰܩܪܳܐ ܠܟܽܠܳܗ ܟܢܽܘܫܬܳܐ ܕܡܳܪܝܳܐ: ܘܦܳܠܓܳܐ ܐܺܝܩܳܪܳܐ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܘܳܠܶܐ ܠܶܗ: ܘܰܡܝܰܩܪܳܐ ܠܣܳܒ̈ܶܐ ܘܰܠܣܳܒ̈ܳܬܳܐ ܘܫܰܦܺܝܪ ܠܳܗ ܘܠܰܡܫܰܡܫܳܢ̈ܝܳܬܳܐ: ܘܡܶܬܝܰܩܪܳܐ ܗܺܝ ܡܶܢܗܽܘܢ ܐܰܝܟ ܕܙܳܕܶܩ ܠܳܗ܀ ܚܕܳܐ ܐܰܢ̱ܬܬܳܐ ܫܳܩܠܳܐ ܕܠܳܐ ܙܡܳܪ̈ܳܐ ܘܰܕܠܳܐ ܡ̈ܶܠܶܐ ܛܰܢ̈ܦܳܬܳܐ ܘܰܕܠܳܐ ܫܓܽܘܫܝܳܐ: ܘܰܠܡܳܪܝܳܐ ܣܳܓܕܳܐ ܘܠܰܒܪܶܗ ܘܰܠܪܽܘܚ ܩܽܘܕܫܶܗ. ܠܳܐ ܐܳܣܽܘܛܝܳܐ ܘܠܳܐ ܪܰܘܳܝܳܐ ܘܠܳܐ ܫܰܒܰܗܪܳܢܝܳܐ ܘܠܳܐ ܛܳܠܡܳܐ: ܐܶܠܳܐ ܡܶܬܛܠܳܡܽܘ ܡܶܬܛܰܠܡܳܐ ܘܳܐܡܪܳܐ ܬܪܺܝܨܽܘܬܳܐ. ܘܠܳܐ ܚܰܘܳܪܳܐ ܒܐ̱ܢܳܫ ܕܰܡܢܳܚ ܘܠܳܐ ܢܳܨܝܳܐ ܒܫܰܘܬܳܦܽܘܬܳܗ ܕܟܺܐܢܽܘܬܳܐ. ܘܦܳܪܥܳܐ ܐܰܢ̱ܬܬܳܐ ܠܓܰܒܪܳܐ ܚܽܘܒܳܗ: ܘܗܽܘ ܦܳܪܰܥ ܠܳܗ. ܘܰܡܢܺܝܚܺܝܢ ܠܟܽܠ ܕܰܡܛܰܪܰܦ ܘܰܐܟܣܢܳܝ ܒܡܶܕܶܡ ܕܡܶܫܟܚܺܝܢ. ܘܡܶܫܬܘܶܝܢ ܐܰܢ̱ܬܬܳܐ ܘܓܰܒܪܳܐ: ܐܰܘ ܓܰܒܪܳܐ ܘܓܰܒܪܳܐ: ܐܰܘ ܐܰܢ̱ܬܬܳܐ ܘܰܐܢ̱ܬܬܳܐ. ܘܡܰܠܒܫܺܝܢ ܥܰܪ̈ܛܶܠܳܝܶܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ. ܘܦܳܬܚܺܝܢ ܬܰܪܥܳܐ ܠܰܐܟܣ̈ܢܳܝܶܐ ܒܝܰܘܡܳܐ ܕܥܰܪܝܳܐ ܘܰܕܚܽܘܡܳܐ ܘܚܳܝܣܺܝܢ ܥܰܠ ܒܢܰܝ̈ܢܳܫܳܐ ܐܰܝܟ ܕܥܰܠ ܢܰܦܫܗܽܘܢ. ܘܣܳܟܳܐ: ܐܰܝܟ ܕܨܳܒܶܝܢ ܗܶܢܽܘܢ ܕܢܶܥܒܕܽܘܢ ܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܗܳܟܰܢܳܐ ܥܳܒܕܺܝܢ ܠܗܽܘܢ. ܝܳܕܥܺܝܢ ܕܠܳܐ ܨܳܒܶܝܢ ܕܐ̱ܢܳܫ ܢܰܒܶܐܫ ܠܗܽܘܢ: ܘܠܳܐ ܡܰܒܶܐܫܺܝܢ ܗܶܢܽܘܢ ܠܰܐܚܪ̈ܳܢܶܐ.","english":"and if a man is oppressed and constrained and knows that he cannot repay, he gives him a gift as much as he can with his hands. And if a man’s thought is evil, she turns to herself and does not make him evil; and if she can, she does good to him. The evil report of a man she does not cast so as to make him evil. And among brothers she is peacemaking, and she honors the whole congregation of the Lord, and she distributes honor to every man as is fitting for him, and she honors the elders and the old women, and she is good to the deaconesses, and she is honored by them as is fitting for her. One woman takes without music and without words of reproach and without disturbance, and she worships the Lord and His Son and His Holy Spirit. She is not a prostitute, nor a drunkard, nor a boaster, nor a tyrant, but she is oppressed and she speaks righteousness. And she is not white in a man’s face with laughter, nor is she angry in the partnership of purity. And the woman pays the man her debt, and he pays her. And they reconcile everyone who quarrels and is a stranger in whatever can be reconciled. And they drink together, woman and man, or man and man, or woman and woman. And they clothe the naked, as the Lord said. And they open the door to strangers on the day of the bride and of the bridegroom, and they have pity on the poor as on themselves. And in short: as they wish that their fellow men would do to them, so they do to them. They know that they do not wish that a man should do evil to them, and they themselves do not do evil to others.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܝܨܘܬܐ","severity":"info","text":"The Syriac term treṣṣūṯā (uprightness) is the key virtue of the homily, denoting moral rectitude and social harmony, distinct from mere justice.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ","severity":"info","text":"The phrase 'as the Lord said' alludes to the Gospel command to clothe the naked, likely Matthew 25:36 or a parallel, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܣܳܟܳܐ: ܐܰܝܟ ܕܨܳܒܶܝܢ ܗܶܢܽܘܢ ܕܢܶܥܒܕܽܘܢ ܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܗܳܟܰܢܳܐ ܥܳܒܕܺܝܢ ܠܗܽܘܢ","severity":"info","text":"The golden rule formulation ('as they wish others would do to them, so they do') echoes Matthew 7:12 and is a common ethical maxim in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܦܳܬܚܺܝܢ ܬܰܪܥܳܐ ܠܰܐܟܣ̈ܢܳܝܶܐ ܒܝܰܘܡܳܐ ܕܥܰܪܝܳܐ ܘܰܕܚܽܘܡܳܐ","severity":"info","text":"Opening the door to strangers on the wedding day reflects Syriac Christian hospitality practices, where weddings were occasions for almsgiving and sheltering the poor.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܣܳܟܳܐ","severity":"info","text":"The particle w-sākā' ('and in short') marks a concluding summary of the ethical exhortation, typical of homiletic structure in Syriac memre.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'she is oppressed and she speaks righteousness' may be a personification of uprightness (treṣṣūṯā) as a woman, or refer to a literal woman; the Syriac allows both readings.","The identity of 'the Lord' in 'as the Lord said' is ambiguous: it could refer to Christ or to a monastic elder, though Christ is more likely in context."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ ܕܨܰܘܡܳܐ ܐܺܝܬ ܠܗܽܘܢ ܠܟܺܐܢ̈ܶܐ: ܘܶܐܤܛܰܛܝܳܘ̈ܢܶܐ ܕܶܢܛܪܽܘܢ ܘܢܺܐܠܦܽܘܢ ܒܗܽܘܢ ܢܳܡܽܘܣܶܗ ܕܡܳܪܝܳܐ ܐܰܠܳܗܗܽܘܢ: ܘܰܕܢܶܥܒܕܽܘܢ ܒܗܽܘܢ ܙܶܕ̈ܩܳܬܳܐ. ܣܳܟܳܐ: ܝܰܘܡܳܐ ܕܒܰܛܺܝܠܺܝܢ ܡܶܢ ܥܒ̈ܳܕܰܝܗܽܘܢ: ܐܰܘ ܨܰܠܺܝܘ ܘܨܳܡܘ ܐܰܘ ܥܒܰܕܘ ܙܶܕ̈ܩܳܬܳܐ: ܘܶܐܠܳܐ ܡܳܢܳܐ ܒܰܛܺܝܠܺܝܢ؟ ܘܫܳܥ̈ܶܐ ܕܰܨܠܽܘܬܳܐ ܐܺܝܬ ܠܗܽܘܢ ܠܟܺܐܢ̈ܶܐ: ܕܢܶܣܓܕܽܘܢ ܠܡܳܪܝܳܐ ܐܰܠܳܗܗܽܘܢ ܬܠܳܬ ܙܰܒ̈ܢܺܝܢ ܒܝܰܘܡܳܐ: ܚܕܳܐ ܒܨܰܦܪܳܐ: ܘܰܒܪܰܡܫܳܐ ܘܰܒܦܶܠܓܶܗ ܕܠܺܠܝܳܐ: ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܰܢܩܽܘܡܽܘܢ ܘܢܰܘܕܽܘܢ ܠܳܟ ܥܰܠ ܕܺܝܢܰܝ̈ܟ ܙܰܕܺܝܩܳܐ. ܗܳܟܰܢ ܗ̱ܽܝ ܟܺܐܢܽܘܬܳܐ. ܘܗܳܟܰܢ ܦܰܩܕܶܗ ܐܰܠܳܗܳܐ ܠܳܐܕܳܡ ܒܝܰܘܡܳܐ ܕܰܫܒܰܩ ܫܡܰܝܳܐ ܘܰܪܚܶܡ ܐܰܪܥܳܐ܀ ܚܽܘܒܳܗ ܕܶܝܢ ܕܟܺܐܢܽܘܬܳܐ ܠܳܐ ܟܳܠܶܐ ܨܒܽܘ ܕܺܐܝܬ ܠܶܗ ܡܶܢ ܐ̱ܢܳܫ: ܕܡܶܐܟܠܳܐ ܐܰܘ ܕܡܰܫܬܝܳܐ ܐܰܘ ܕܰܠܒܽܘܫܳܐ: ܐܶܠܳܐ ܠܟܽܠ ܐ̱ܢܳܫ ܝܳܗܶܒ ܦܫܺܝܛܳܐܺܝܬ: ܠܛܳܒ̈ܶܐ ܘܰܠܒ̈ܺܝܫܶܐ. ܘܡܶܢ ܪܰܡܫܳܐ ܡܪܰܥܶܐ ܠܡܰܢ ܕܰܪܓܺܝܙ ܥܠܰܘܗ̱ܝ: ܐܶܢ ܡܶܬܛܦܺܝܣ ܪܓܺܝܙܳܐ: ܘܶܐܠܳܐ ܗܽܘ ܝܳܗܶܒ ܕܺܝܢܳܐ ܠܡܳܪܰܢ: ܘܒܰܝܢܰܘܗ̱ܝ ܠܚܰܒܪܶܗ ܬܳܒܰܥ ܡܶܕܶܡ ܕܚܰܝܳܒ ܠܶܗ: ܘܠܳܐ ܡܦܰܪܣܳܐ ܠܶܗ ܩܕܳܡ ܟܢܽܘܫܬܳܐ. ܘܶܐܢ ܓܳܢܶܒ ܐ̱ܢܳܫ ܡܶܢܶܗ ܘܠܳܒܶܟ ܠܶܗ: ܕܺܝܠܶܗ ܫܳܩܶܠ: ܘܡܰܪܦܶܐ ܠܶܗ ܕܠܳܐ ܨܰܥܪܳܐ. ܘܶܐܢ ܠܰܝܬ ܠܶܗ: ܬܽܘܒ ܕܠܳܐ ܨܰܥܪܳܐ ܡܰܪܦܶܐ ܠܶܗ ܘܠܳܐ ܡܨܰܥܰܪ ܠܶܗ ܠܐ̱ܢܳܫ ܕܚܳܛܶܐ ܒܶܗ. ܘܰܒܐܺܝܢ ܘܠܳܐ ܝܳܡܶܐ ܥܰܠ ܟܽܠ ܚܶܪܝܳܢ. ܘܠܳܐ ܡܕܰܓܶܠ ܘܠܳܐ ܡܢܰܚܶܫ ܐܰܘ ܩܳܨܶܡ ܐܰܘ ܡܚܰܪܶܫ ܐܰܘ ܐܳܫܶܦ: ܘܠܳܐ ܙܳܟܽܘܪ̈ܶܐ ܘܠܳܐ ܝܳܕ̈ܽܘܥܶܐ ܘܠܳܐ ܠܽܘܚܫ̈ܳܬܳܐ ܐܰܘ ܩܡ̈ܺܝܥܶܐ ܠܳܐ ܥܳܒܶܕ.","english":"The stades of fasting belong to the afflicted; and the stades of the upright and their learning in them is the law of their Lord God, and that they performed in them alms. The end: a day in which they are idle from their works, or they pray and fast, or they perform alms; otherwise, what is the meaning of idle? And the hours of prayer belong to the afflicted, that they worship their Lord God three times a day: once in the morning, and in the evening, and at midnight, as it is written: that they rise and confess to you upon your righteous ones. Thus is affliction. And thus God commanded Adam on the day he left heaven and loved earth. The debt of affliction, however, does not cease; they desire that it has from a man: whether of food, or of drink, or of clothing; but to every man it gives simply, to the good and to the evil. And from evening it pastures with that which is angry with him, if the angry one is appeased; otherwise, he gives compensation to the shepherd, and seeks from his companion what he owes him, and does not delay it before the court. And if a man borrows from him and denies it, he takes what is his, and lets him go without injury. And if he has not, again without injury he lets him go and does not injure the man who sinned against him. And in need he does not swear over any free thing. And he does not lie, nor practice sorcery, nor divine, nor enchant, nor cast spells; and no amulets, nor charms, nor incantations, nor phylacteries does he make.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ","severity":"info","text":"The Greek loanword ܐܶܤܛܰܛܝܳܘ̈ܢܶܐ (stades) refers to a unit of distance, here used metaphorically for stages or degrees of ascetic practice.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܟܬܺܝܒ: ܕܰܢܩܽܘܡܽܘܢ ܘܢܰܘܕܽܘܢ ܠܳܟ ܥܰܠ ܕܺܝܢܰܝ̈ܟ ܙܰܕܺܝܩܳܐ","severity":"info","text":"The phrase 'that they rise and confess to you upon your righteous ones' echoes Psalm 119:62 (LXX 118:62) or a similar liturgical formula, though the exact source is uncertain.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܗܳܟܰܢ ܦܰܩܕܶܗ ܐܰܠܳܗܳܐ ܠܳܐܕܳܡ ܒܝܰܘܡܳܐ ܕܰܫܒܰܩ ܫܡܰܝܳܐ ܘܰܪܚܶܡ ܐܰܪܥܳܐ","severity":"info","text":"The reference to Adam leaving heaven and loving earth alludes to the Genesis narrative of the Fall, interpreted here as the origin of affliction (ܟܺܐܢܽܘܬܳܐ).","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܳܟܳܐ","severity":"info","text":"The term ܣܳܟܳܐ (end) marks a structural transition, introducing a rhetorical question about the meaning of idleness in ascetic practice.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܠܰܝܬ ܠܶܗ: ܬܽܘܒ ܕܠܳܐ ܨܰܥܪܳܐ ܡܰܪܦܶܐ ܠܶܗ","severity":"caution","text":"The phrase 'if he has not, again without injury he lets him go' is ambiguous: it may mean the afflicted person forgives a debt if the debtor cannot pay, or that he releases a borrowed item without compensation.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'shepherd' (ܡܳܪܰܥ) in the legal analogy is unclear; it may refer to a creditor or a community leader.","The phrase 'over any free thing' (ܥܰܠ ܟܽܠ ܚܶܪܝܳܢ) is ambiguous: it could mean 'over any free person' or 'over any free matter'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܰܡܗܰܠܶܟ ܕܠܳܐ ܡܽܘܡ: ܘܥܳܒܶܕ ܙܶܕ̈ܩܳܬܳܐ ܡܶܢ ܕܺܝܠܶܗ. ܘܠܳܐ ܚܳܣܶܡ ܘܡܶܬܕܰܡܶܐ ܒܓܰܒܪܳܐ ܕܥܳܒܶܕ ܥܰܘܠܳܐ ܘܡܰܨܠܚܳܐ ܐܽܘܪܚܶܗ. ܘܰܒܦܶܠܓܽܘܬ ܫܢܰܘ̈ܗ̱ܝ ܡܶܬܩܰܕܰܫ ܘܫܳܦܰܪ ܐܰܝܟ ܚܢܽܘܟ ܐܶܢ ܨܳܒܶܐ: ܕܡܶܢ ܕܺܝܠܶܕ ܠܡܰܬܽܘܫܠܰܚ: ܐܶܬܩܰܕܰܫ ܘܠܳܐ ܛܥܶܡ ܡܰܘܬܳܐ. ܗܳܢܰܘ ܕܶܝܢ ܐܶܢ ܢܶܣܬܰܪܰܩ ܡܶܢ ܟܽܠ ܕܰܩܢܶܐ: ܗܳܘܶܐ ܐܰܝܟ ܚܢܽܘܟ: ܟܰܕ ܢܶܫܩܽܘܠ ܨܠܺܝܒܳܐ܀ ܡܰܢ ܕܪܳܕܶܐ ܕܶܝܢ ܒܗܳܕܶܐ ܟܺܐܢܽܘܬܳܐ ܘܰܒܗܳܢܳܐ ܚܽܘܒܳܐ: ܟܰܕ ܐܺܝܬܰܘܗ̱ܝ ܒܒܰܝܬܶܗ ܥܰܡ ܩܶܢܝܳܢܶܗ ܘܥܰܡ ܐܰܢ̱ܬܬܶܗ: ܒܕܽܘܒܳܪ̈ܶܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕ̈ܡܳܝܶܐ ܡܶܬܕܰܒܰܪ. ܘܶܐܢ ܨܳܒܶܐ ܕܢܶܗܘܶܐ ܓܡܺܝܪܳܐ: ܡܶܣܬܰܪܰܩ ܘܡܶܬܩܰܕܰܫ ܘܫܳܒܶܩ ܟܽܠܡܶܕܶܡ ܘܡܶܬܐܶܣܰܪ ܒܡܳܪܰܢ ܒܰܫܡܰܝܳܐ ܘܗܳܘܶܐ ܡܺܝܬܳܐ ܡܶܢ ܚܽܘܫܳܚܶܗ ܕܥܳܠܡܳܐ: ܘܣܳܠܶܩ ܠܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܪܰܘܪ̈ܒܶܐ ܘܰܡܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ: ܘܝܳܕܰܥ ܟܽܠܶܗ ܫܪܳܪܳܐ: ܐܰܝܟ ܕܡܰܘܕܰܥ ܠܶܗ ܡܳܪܰܢ: ܘܒܰܥܓܰܠ ܡܶܬܓܡܰܪ ܘܫܳܩܶܠ ܨܠܺܝܒܳܐ. ܘܶܐܢ ܒܗܳܝ ܟܺܐܢܽܘܬܳܐ ܘܰܒܗܰܘ ܚܽܘܒܳܐ ܟܰܕ ܐܺܝܬܰܘܗ̱ܝ ܥܰܡ ܒܰܝܬܶܗ ܢܳܦܰܩ ܡܶܢ ܥܳܠܡܳܐ: ܘܗܳܘܶܐ ܡܝܰܬܰܪ ܒܟܺܐܢܽܘܬܳܐ: ܝܳܪܶܬ ܡܢܳܬܳܐ ܕܰܠܬܰܚܬ ܡܶܢ ܕܰܓܡܺܝܪ̈ܶܐ܀ ܝܳܐܶܝܢ ܐܰܝܠܶܝܢ ܕܗܳܟܰܢܳܐ ܥܳܒܕܺܝܢ ܘܢܳܛܪܺܝܢ ܗܳܠܶܝܢ ܦܽܘܩܕܳܢ̈ܶܐ ܕܟܺܐܢܽܘܬܳܐ: ܟܰܕ ܐܺܝܬܰܝܗܽܘܢ ܒܰܫܩܳܠܳܐ ܘܒܰܫܪܳܝܳܐ: ܟܰܕ ܫܩܺܝܠܺܝܢ ܐܰܢ̱ܬܬܳܐ ܚܕܳܐ ܐܰܝܟ ܕܝܳܐܶܐ ܠܟܺܐܢܽܘܬܳܐ ܘܰܠܕܽܘܒܳܪ̈ܶܐ ܕܥܳܠܡܳܐ: ܟܰܕ ܡܰܛܶܐܒܺܝܢ ܠܟܽܠ ܐ̱ܢܳܫ: ܐܰܝܟ ܕܨܳܒܶܝܢ ܗܶܢܽܘܢ ܕܟܽܠܢܳܫ ܢܰܛܶܐܒ ܠܗܽܘܢ ܒܰܕܡܳܛܝܳܐ ܒܺܐܝܕܰܘ̈ܗ̱ܝ. ܡܰܢ ܕܡܶܠܬܳܐ ܛܳܒܬܳܐ ܐܺܝܬ ܠܶܗ: ܡܶܠܬܳܐ ܛܳܒܬܳܐ ܢܶܬܶܠ ܠܡܰܢ ܕܰܣܢܺܝܩ ܥܠܰܘܗ̱ܝ.","english":"and a walk without fasting; and he performs alms from his own. And he does not cease and resemble a man who does iniquity and succeeds in his path. And in the half of his hours he is sanctified and is fair like your likeness, if he wishes: that from his own he is offered up, sanctified, and does not taste death. But this one, if he is stripped of all that is pure, he becomes like your likeness, when he takes up the cross. But he who pursues this affliction and that love, while he is in his house with his children and with his wife, is conducted in the ways of the first afflicted. And if he wishes to be perfect, he is stripped and sanctified and leaves everything and is bound to the Lord of heaven and becomes dead from the darkness of the world, and ascends to those great commandments and receives the Paraclete, and knows all truth, as the Lord reveals to him, and is quickly perfected and takes the cross. And if in that affliction and that love, while he is with his house, he departs from the world, and becomes a heir in affliction, he inherits a portion lower than that of the perfect. It is fitting for those who act thus and keep these commandments of affliction, while they are in taking and giving, when they have taken one wife as is fitting for affliction and for the ways of the world, while they labor for every man, as they wish that every man would labor for them in like manner with his hands. He who has a good word, let him give a good word to him who is distressed over him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܗܰܠܶܟ ܕܠܳܐ ܡܽܘܡ","severity":"info","text":"The phrase 'a walk without fasting' (ܡܰܗܰܠܶܟ ܕܠܳܐ ܡܽܘܡ) contrasts the ascetic practice of fasting with a non-fasting lifestyle, central to the homily's theme of upright conduct.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The term 'Paraclete' (ܦܰܪܰܩܠܺܝܛܳܐ) is a Greek loanword (παράκλητος) used in Syriac Christian literature for the Holy Spirit or a divine advocate, here received by the perfected ascetic.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܠܺܝܒܳܐ","severity":"info","text":"The 'cross' (ܨܠܺܝܒܳܐ) taken up by the ascetic symbolizes both martyrdom and monastic profession, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts two paths: the imperfect ascetic who remains in the world with family, and the perfect one who is stripped, sanctified, and ascends to receive the Paraclete, culminating in a call to mutual charity.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The pairing of 'affliction' (ܟܺܐܢܽܘܬܳܐ) and 'love' (ܚܽܘܒܳܐ) echoes Syriac ascetic ideals found in works like the Book of Steps, where suffering and love are intertwined in the pursuit of perfection.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܢ ܕܺܝܠܶܗ","severity":"caution","text":"The phrase 'from his own' (ܡܶܢ ܕܺܝܠܶܗ) is ambiguous: it may refer to alms from personal resources or to self-offering; the context supports the former, but the latter is possible in ascetic discourse.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from his own' (ܡܶܢ ܕܺܝܠܶܗ) could mean personal property or self-sacrifice; the reading as alms is preferred.","The identity of 'your likeness' (ܚܢܽܘܟ) is unclear—possibly Christ or a spiritual ideal."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܘܡܰܢ ܕܣܰܝܒܳܪܬܳܐ ܘܰܠܒܽܘܫܳܐ ܐܺܝܬ ܠܶܗ: ܣܰܝܒܳܪܬܳܐ ܘܰܠܒܽܘܫܳܐ ܢܶܬܶܠ ܠܡܰܢ ܕܰܣܢܺܝܩ ܥܠܰܘܗ̱ܝ. ܘܰܐܝܟܰܢ ܕܣܳܢܶܝܢ ܗܶܢܽܘܢ ܕܠܳܐ ܐ̱ܢܳܫ ܢܰܒܶܐܫ ܠܗܽܘܢ: ܗܳܟܰܢ ܠܳܐ ܢܰܒܶܐܫܽܘܢ ܗܶܢܽܘܢ ܠܐ̱ܢܳܫ. ܘܰܐܝܟ ܕܨܳܒܶܝܢ ܕܟܽܠܢܳܫ ܢܶܫܒܽܘܩ ܠܗܽܘܢ: ܒܡܶܠܬܳܐ ܘܒܰܥ̈ܒܳܕܶܐ: ܢܶܫܒܩܽܘܢ ܗܶܢܽܘܢ ܠܡܰܣ̈ܟܠܳܢܶܐ. ܐܰܝܠܶܝܢ ܕܗܳܟܰܢ ܐܶܢܽܘܢ: ܒܳܬܰܪ ܓܡܺܝܪ̈ܶܐ ܐܺܝܬܰܝܗܽܘܢ. ܘܶܐܢ ܨܳܒܶܝܢ ܕܢܶܫܒܩܽܘܢ ܟܽܠܡܶܕܶܡ ܘܢܶܣܬܰܪܩܽܘܢ: ܥܓܰܠ ܝܳܕܥܺܝܢ ܟܽܠܶܗ ܫܪܳܪܳܐ ܘܡܶܬܓܰܡܪܺܝܢ. ܘܶܐܢ ܢܳܦܩܺܝܢ ܡܶܢ ܥܳܠܡܳܐ: ܟܰܕ ܐܺܝܬܰܝܗܽܘܢ ܟܺܐܢ̈ܶܐ: ܒܳܬܰܪ ܓܡܺܝܪ̈ܶܐ ܐܶܢܽܘܢ܀ ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܓܡܺܝܪܽܘܬܳܐ ܠܳܐ ܩܳܢܶܐ ܡܶܕܶܡ ܠܒܰܪ ܡܶܢ ܠܒܽܘܫܶܗ ܘܣܰܝܒܳܪܬܶܗ ܕܝܰܘܡܳܐ ܘܠܳܐ ܪܳܐܶܓ ܠܡܶܕܶܡ ܕܡܶܢ ܐܰܪܥܰܐ ܗ̱ܘ ܘܠܳܐ ܡܶܬܥܡܶܠ ܒܰܐܪ̈ܥܳܢܳܝܳܬܳܐ: ܐܶܠܳܐ ܥܳܪܶܩ ܡܶܢ ܟܽܠܡܶܕܶܡ ܕܒܰܐܪܥܰܐ ܗ̱ܘ ܘܠܰܝܬ ܠܶܗ ܡܶܕܶܡ ܡܶܢ ܐܰܪ̈ܥܳܢܳܝܳܬܳܐ: ܐܶܠܳܐ ܡܰܠܶܦ ܘܡܰܛܶܐܒ ܠܟܽܠ ܐ̱ܢܳܫ ܒܡܶܠܬܳܐ ܕܩܽܘܫܬܳܐ ܘܕܰܫܪܳܪܳܐ ܘܗܳܘܶܐ ܥܰܒܕܳܐ ܕܟܽܠܢܳܫ ܒܚܽܘܒܳܐ:\nܗܳܢܰܘ ܕܶܝܢ ܠܗܳܢܳܐ ܡܰܪܬܶܐ ܘܰܠܗܳܢ ܡܰܠܶܦ ܘܡܰܚܶܒ: ܘܰܡܝܰܩܰܪ ܠܟܽܠܢܳܫ ܘܰܡܨܰܠܶܐ ܥܰܠ ܟܽܠܢܳܫ. ܗܳܟܰܢ ܗܳܘܶܐ ܥܰܒܕܳܐ ܘܚܳܐܰܪ ܒܰܫܡܰܝܳܐ ܒܡܳܪܰܢ ܝܰܘܡܳܐ ܟܽܠܶܗ ܘܡܶܕܶܡ ܕܦܰܓܪܳܢܰܐ ܗ̱ܘ ܠܳܐ ܡܨܶܐ ܕܢܶܦܠܽܘܚ. ܕܠܳܐ ܡܶܬܐܶܠܶܨ ܒܪܶܥܝܳܢܶܗ ܣܰܓܺܝ: ܐܶܢ ܦܳܠܰܚ ܒܥܳܠܡܳܐ ܥܳܒܽܘܪܳܐ: ܐܶܠܳܐ ܩܒܺܝܥ ܒܰܙܩܺܝܦܳܐ: ܘܰܐܣܺܝܪܺܝܢ ܟܽܠܗܽܘܢ ܗܰܕܳܡܰܘ̈ܗ̱ܝ ܡܶܢ ܒܺܝܫ̈ܳܬܳܐ ܘܰܫܪܶܝܢ ܠܬܶܫܡܶܫܬܳܐ ܕܟܽܠܗܶܝܢ ܛܳܒ̈ܳܬܳܐ ܪ̈ܽܘܚܳܢܳܝܳܬܳܐ. ܘܪܶܥܝܳܢܶܗ ܐܰܣܺܝܪ ܒܰܐܒܽܘܢ ܕܒܰܫܡܰܝܳܐ: ܘܰܒܟܽܠܫܳܥ ܘܰܒܟܽܠ ܕܽܘܟܳܐ ܡܰܘܕܶܐ ܘܰܡܫܰܒܰܚ ܠܶܗ.","english":"and he has patience and clothing; patience and clothing are given to him who is oppressed. And just as you wish that those who have no sin should not harm you, so do not harm those who have no sin. And as you desire that everyone should forgive you in word and deed, so forgive the foolish. Those who are thus are after the perfect. And if you wish to leave everything and become naked, you will quickly know all truth and be perfected. And if you depart from the world while you are still alive, after the perfect you are. Now the debt of perfection does not stand at all apart from his clothing and his patience of the day, and he does not care for anything that is from the earth, nor is he occupied with earthly matters, but he flees from everything that is on earth, and he has nothing from earthly matters, but he teaches and labors for every man with the word of truth and of verity, and he becomes a servant of everyone in debt.\n\nNow this one is a server and a teacher and a lover, and he honors everyone and prays for everyone. Thus he becomes a servant and looks to heaven with the Lord of the day all the time, and anything that is corporeal he cannot serve. He is not greatly constrained in his mind if he works in the passing world, but he is fixed on the cross, and all his limbs are bound from evil things and are loosed for the service of all spiritual goods. And his mind is bound to the Father in heaven, and at every hour and in every place he confesses and praises him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܰܝܒܳܪܬܳܐ","severity":"info","text":"The term 'patience' (sabrā) is a key ascetic virtue in Syriac tradition, often paired with 'clothing' (lbušā) to denote the external and internal discipline of the upright.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܺܝܦܳܐ","severity":"info","text":"The phrase 'fixed on the cross' (qbīʿ ba-zeqīpā) echoes the Pauline theme of being crucified with Christ (cf. Gal 2:20) and is a common ascetic trope in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The pairing of 'patience and clothing' reflects the Syriac monastic ideal of endurance and simplicity, central to the 'ways of the upright' described in this memra.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a conditional exhortation ('if you wish...') to a declarative description of the perfected ascetic, marking a structural transition in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the ascetic whose 'mind is bound to the Father in heaven' parallels earlier Syriac works like the Book of Steps, where the perfect are bound to God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܣܰܝܒܳܪܬܳܐ (sabrā) can mean both 'patience' and 'hope'; the English draft takes 'patience', consistent with ascetic context.","The phrase 'after the perfect' (ܒܳܬܰܪ ܓܡܺܝܪ̈ܶܐ) is ambiguous: it may mean 'following the perfect' in sequence or 'in the manner of the perfect'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܠܳܐ ܫܰܠܺܝܛ ܠܶܗ ܠܚܽܘܒܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܕܠܳܐ ܢܰܚܶܒ ܠܟܽܠܢܳܫ ܘܰܢܨܰܠܶܐ ܥܰܠ ܟܽܠܢܳܫ. ܓܡܺܝܪܽܘܬܳܐ ܕܰܫܠ̈ܺܝܚܶܐ ܗܳܟܰܢ ܐܳܡܪܳܐ: ܕܨܳܒܶܝܢ ܗ̱ܘܰܝܢ ܕܰܢܡܽܘܬ ܘܢܰܝܬܶܐ ܐܶܢܽܘܢ ܠܡܳܪܰܢ ܠܒ̈ܺܝܫܶܐ ܘܰܠܚܰܛܳܝ̈ܶܐ ܩܰܢ ܒܰܩܛܺܝܪܳܐ ܘܰܢܫܰܒܚܽܘܢܳܝܗ̱ܝ. ܡܶܛܽܠ ܕܣܰܓܺܝܐܳܐ ܗ̱ܝ ܪܶܚܡܬܳܗ ܕܰܓܡܺܝܪܽܘܬܳܐ ܡܶܢ ܕܟܺܐܢܽܘܬܳܐ: ܨܳܒܶܝܢ ܗ̱ܘܰܘ ܓܡܺܝܪ̈ܶܐ ܕܰܢܡܽܘܬܽܘܢ ܘܢܺܚܽܘܢ ܚܰܛܳܝ̈ܶܐ. ܣܰܓܺܝ ܝܳܪܶܒ ܡܰܢ ܕܗܳܟܰܢܳܐ ܐܺܝܬܰܘܗ̱ܝ. ܗܳܢܳܐ ܝܳܕܰܥ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܡܰܢ ܕܰܐܚܶܒ ܠܡܳܪܰܢ ܡܰܚܶܒ ܠܟܽܠܢܳܫ ܝܰܬܺܝܪ ܡܺܢ ܢܰܦܫܶܗ. ܘܗܽܘܝܽܘ ܝܳܕܰܥ ܫܪܳܪܳܐ ܐܰܝܟ ܨܶܒܝܳܢܶܗ ܕܡܳܪܰܢ ܝܶܫܽܘܥ܀ ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܢܒܺܝ̈ܶܐ: ܐܰܝܟ ܕܳܐܡܰܪ ܗ̱ܘܳܐ ܠܶܗ ܡܳܪܝܳܐ ܡܶܬܕܰܒܰܪ ܗ̱ܘܳܐ: ܘܰܐܝܟܰܢܳܐ ܕܦܳܩܶܕ ܗ̱ܘܳܐ ܠܶܗ ܡܗܰܠܶܟ ܗ̱ܘܳܐ. ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܫܠ̈ܺܝܚܶܐ ܦܳܩܶܕ ܠܶܗ ܡܳܪܰܢ ܕܢܶܚܫܽܘܒ ܠܟܽܠܢܳܫ ܐܰܝܟ ܕܰܡܝܰܬܰܪ ܡܶܢܶܗ. ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܢܒܺܝ̈ܶܐ ܐܰܝܟܳܐ ܕܳܐܡܰܪ ܗ̱ܘܳܐ ܠܶܗ ܡܳܪܝܳܐ ܕܢܶܪܚܰܡ ܪܳܚܶܡ ܗ̱ܘܳܐ ܘܰܐܝܟܳܐ ܕܦܳܩܶܕ ܗ̱ܘܳܐ ܠܶܗ ܕܢܶܣܢܶܐ ܬܰܡܳܢ ܣܳܢܶܐ ܗ̱ܘܳܐ. ܨܳܒܶܝܢ ܗ̱ܘܰܘ ܕܶܝܢ ܢܒܺܝ̈ܶܐ ܕܟܽܠ ܡܰܚܳܒܽܘ ܢܰܚܒܽܘܢ ܘܢܶܬܓܰܡܪܽܘܢ. ܘܰܟܠܳܐ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ. ܒܗܳܝ ܕܰܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܕܰܢܩܰܛܶܠ ܠܪ̈ܰܫܺܝܥܶܐ ܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ ܒܗܽܘܢ. ܠܳܐ ܕܶܝܢ ܫܰܠܺܝܛ ܠܶܗ ܠܚܽܘܒܳܗ ܕܟܺܐܢܽܘܬܳܐ ܕܢܶܬܶܠ ܠܛܳܒ̈ܶܐ ܘܢܶܟܠܶܐ ܡܶܢ ܒܺܝܫ̈ܶܐ. ܐܶܠܳܐ ܐܰܝܟ ܕܦܰܩܕܶܗ ܐܰܠܳܗܳܐ ܕܢܰܚܶܒ ܠܩܰܪܺܝܒܶܗ ܐܰܝܟ ܢܰܦܫܶܗ ܕܺܐܝܬܰܘܗ̱ܝ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ܀ ܟܺܐܢܽܘܬܳܐ ܕܶܝܢ ܐܰܝܕܳܐ ܕܰܡܫܰܡܠܝܳܐ ܒܺܝܕܰܥܬܳܗ ܘܒܰܥ̈ܒܳܕܶܝܗ ܬܰܩܢܳܐܺܝܬ.","english":"and it is not permitted to the bond of perfection that he not love everyone and pray for everyone. Perfection of the apostles speaks thus: that they desire that the death and judgment of the Lord come upon the wicked and sinners, even in a short time, and their praise. Because the love of perfection is greater than that of purity: the perfect desired that the death and judgment of the Lord come upon sinners. Much more so when it is thus. This one knows, as it is written: that when he loves the Lord, he loves everyone more than himself. And he knows the truth according to the will of the Lord Jesus. The bond of the prophets, however: as the Lord spoke to him, he was guided, and as he commanded him, he walked. The bond of the apostles, however, commands him the Lord that he think of everyone as better than himself. The bond of the prophets, however, where the Lord spoke to him, he loved the one who loved, and where he commanded him, he hated the one who hated. The prophets desired, however, that all their haters be hated and be finished. And all of them received the Lord from perfection. In that he sent them to kill the wicked among his enemies through them. It is not permitted, however, to the bond of purity that he give to the good and withhold from the evil. But as God commanded him, that he love his neighbor as himself, that all are in living beings. Purity, however, which is perfected in its knowledge and its works firmly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The Syriac term gmīrūtā (perfection) is a key ascetical concept in this memra, denoting the highest stage of spiritual attainment, often associated with the apostles.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The term kēˀnūtā (purity) is contrasted with perfection; it represents a lesser, more regulated stage of spiritual life, bound by specific commands.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܰܢ ܕܰܐܚܶܒ ܠܡܳܪܰܢ ܡܰܚܶܒ ܠܟܽܠܢܳܫ ܝܰܬܺܝܪ ܡܺܢ ܢܰܦܫܶܗ","severity":"info","text":"The phrase 'when he loves the Lord, he loves everyone more than himself' echoes the dominical command to love one's neighbor as oneself (cf. Matt 22:39), though not a direct quotation.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܢܒܺܝ̈ܶܐ ... ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܫܠ̈ܺܝܚܶܐ ... ܚܽܘܒܳܐ ܕܶܝܢ ܕܰܢܒܺܝ̈ܶܐ","severity":"info","text":"The passage is structured as a threefold comparison of the 'bond' (ḥūbā) of perfection, prophets, and apostles, each with distinct ethical obligations, culminating in a contrast with purity.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܽܘܒܳܐ","severity":"info","text":"The term ḥūbā (bond) here denotes a binding rule or obligation specific to each spiritual category, reflecting a hierarchical ascetical framework common in Syriac monastic literature.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܟܠܳܐ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ","severity":"caution","text":"The phrase 'all of them received the Lord from perfection' is ambiguous: it may mean the prophets received their authority from the state of perfection, or that they received the Lord (i.e., divine command) from perfection.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'all of them' (ܟܠܳܐ) in the clause about receiving the Lord is unclear—whether the prophets, the apostles, or both groups.","The phrase 'the bond of purity' (ܚܽܘܒܳܗ ܕܟܺܐܢܽܘܬܳܐ) is introduced abruptly; its relationship to the preceding categories is not fully explicated."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܡܶܢܗܽܘܢ ܕܕܽܘܒܳܪ̈ܶܝܗ ܚܠܺܝܛܺܝܢ ܐܶܢܽܘܢ ܒܚܽܘܒܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ. ܘܡܶܛܽܠ ܗܳܕܶܐ ܗ̱ܘ ܦܳܝܫܳܐ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ ܥܰܠ ܕܠܳܐ ܐܶܣܬܰܪܩܰܬ ܘܶܐܬܩܰܕܫܰܬ: ܘܡܶܛܽܠ ܕܰܒܨܶܦܬܰܐ ܗ̱ܘ ܕܦܰܓܪ̈ܳܢܳܝܳܬܳܐ ܡܰܚܒܳܐ ܘܡܶܬܒܰܣܡܳܐ: ܠܳܐ ܒܚܰܕܽܘܬܳܐ ܕܪ̈ܽܘܚܳܢܳܝܳܬܳܐ ܫܳܪܝܳܐ ܘܡܶܬܒܰܣܡܳܐ ܘܠܳܐ ܒܩܰܕܺܝܫܽܘܬܳܐ ܕܚܶܟܡܬܶܗ ܕܰܐܠܳܗܳܐ ܥܳܬܪܳܐ ܘܡܶܙܕܰܗܝܳܐ ܘܪܳܘܙܳܐ ܘܡܶܬܪܰܒܝܳܐ: ܘܚܳܕܝܳܐ ܘܡܶܬܒܰܣܡܳܐ: ܘܡܶܬܦܰܛܡܳܐ ܘܚܳܝܳܐ ܪܽܘܚܳܢܳܐܺܝܬ. ܘܠܳܐ ܫܰܠܺܝܛ ܠܚܽܘܒܳܗ ܕܟܺܐܢܽܘܬܳܐ ܕܰܢܟܰܢܶܐ ܫܡܳܗ̈ܶܐ ܨܥܺܝܪ̈ܶܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܐܶܠܳܐ ܠܰܡܝܰܬܪ̈ܶܐ ܩܳܪܝܳܐ ܡܳܪܝ ܘܡܳܪܬܝ ܘܰܠܣܳܒ̈ܶܐ ܐܳܒܝ ܘܶܐܡܝ: ܘܰܠܚܰܒܪ̈ܶܝܗ ܐܰܚܰܝ̈ ܘܰܐܚܘ̈ܳܬܝ ܘܠܰܛܠܳܝ̈ܶܐ ܒܶܪܝ ܘܒܰܪ̱ܬܝ. ܘܶܐܢ ܗܳܟܰܢ ܠܳܐ ܡܰܚܒܺܝܢ ܕܢܶܩܪܽܘܢ ܠܟܽܠܢܳܫ ܘܢܶܗܘܽܘܢ ܟܺܐܢ̈ܶܐ: ܒܰܫܡܶܗ ܢܶܩܪܽܘܢܳܝܗ̱ܝ ܠܐ̱ܢܳܫ: ܘܠܳܐ ܢܣܺܝܡܽܘܢ ܠܶܗ ܫܡ̈ܳܗܶܐ ܣܢܰܝ̈ܳܐ ܘܰܢܥܺܝܩܽܘܢܳܝܗ̱ܝ ܘܢܶܚܛܽܘܢ. ܒܺܝܫܰܐ ܗ̱ܘ ܓܶܝܪ ܡܰܠܶܦ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܕܰܢܟܰܢܽܘܢ ܫܡ̈ܳܗܶܐ ܚܰܕ ܠܚܰܕ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܬܠܳܬܥܣܰܪ ܕܥܰܠ ܕܽܘܒܳܪ̈ܶܐ ܕܟܺܐܢܽܘܬܳܐ܀","english":"They are zealous for his ways, and they are diligent in the bond of perfection. And because of this, that one remains from perfection that it was not squandered and sanctified; and because it is by desire that it conceals and delights in corporeal things, it does not begin and delight in the joy of spiritual things, nor does it grow rich and shine, rejoice and delight, and be nourished and live spiritually in the holiness of the wisdom of God. And it is not permitted to the bond of humility that they call the wicked by small names, but rather they call the elders ‘my lord’ and ‘my lady’, and the old men ‘my father’ and ‘my mother’, and their companions ‘my brothers’ and ‘my sisters’, and the youths ‘my son’ and ‘my daughter’. And if thus they do not love that they call everyone and be humble, they call each one by his name, and they do not set for him good names, and they oppress him and sin. For it is evil that teaches the wicked to call each other by names. The end of Memra 13 on the ways of humility.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term kenyūṯā, here translated 'humility', carries the sense of 'submission' or 'lowliness' and is a key virtue in Syriac ascetical literature, often contrasted with pride.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The term gmīrūṯā, 'perfection', denotes the state of spiritual completeness in Syriac monastic tradition, often associated with the 'perfect' (gmīrē) as a distinct class of ascetics.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of Memra 13 concludes the homily with a contrast between the 'bond of perfection' and the 'bond of humility', and ends with a formulaic colophon: 'The end of Memra 13 on the ways of humility.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The practice of addressing others with honorifics such as 'my lord' and 'my lady' reflects late antique Syriac Christian social norms, where humility was expressed through deferential language, especially in monastic communities.","cites":[{"key":"ed:dsc-200","label":"source edition: Memra 13: By the Same Author on the Ways of the Upright","url":"https://syriaccorpus.org/200"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܩܰܕܫܰܬ","severity":"caution","text":"The phrase 'it was not squandered and sanctified' (ܘܶܐܬܩܰܕܫܰܬ) is textually problematic: the verb 'sanctified' seems out of place in a negative context; the reading may reflect a scribal error or a deliberate paradox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one' (ܗ̱ܘ) in line 2 is ambiguous: it may refer to a person who remains from perfection, or to the 'bond of perfection' itself. The translation takes it as a person, but the Syriac allows either reading.","The phrase 'it was not squandered and sanctified' (ܘܶܐܬܩܰܕܫܰܬ) is syntactically and semantically unclear; the intended meaning may be that the person failed to achieve both worldly and spiritual goods, but the text is corrupt or elliptical."],"confidence":"medium","notes":[]}]}