{"slug":"dsc-201","id":"syriac:dsc:dsc-201","title":"Memra 14: On the Upright and the Perfect","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":0.003283},"source":{"registry_id":"syriac:dsc:dsc-201","work_id":"dsc-201","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/201"},"stats":{"passages":4,"english_words":1043,"coptic_letters":0,"commentary_units":23,"commentary_kinds":6,"derived_notes":0,"ambiguities":8,"work_notes":4,"external_links":6,"timeline":6},"summary":{"work":"dsc-201","abstract":"Memra 14: On the Upright and the Perfect is an anonymous Syriac homily (memra) that contrasts two modes of Christian life: the 'upright' (kēnē), who live morally within the world, and the 'perfect' (gmīrē), ascetics who renounce all worldly ties. The work survives in a single West Syriac manuscript from the 9th–10th century, with the original composition likely dating to the 5th–6th century. Its theology and style reflect early Syriac monasticism, and its limited diffusion suggests a restricted readership. The homily employs antithetical comparisons and echoes Gospel themes of divine will, but the text breaks off incomplete, leaving its final meaning ambiguous.","historical_context":"The homily was composed in the 5th–6th century CE, likely in a Syriac-speaking monastic community in the region of Syria or Mesopotamia. The work belongs to the genre of memra, a verse homily used in liturgical or catechetical settings. Its theology, emphasizing a binary contrast between worldly righteousness and ascetic perfection, aligns with the ideals of early Syriac monasticism, which valued renunciation and mendicancy. The sole surviving manuscript (9th–10th cent.) comes from the West Syriac tradition, indicating transmission within the Syriac Orthodox Church. The homily's limited manuscript diffusion and absence from liturgical lectionaries suggest it was not widely circulated, possibly due to its association with marginal ascetic movements like the Messalians. The text's fragmentary state and lack of critical apparatus hinder reconstruction of its original form.","significance":"This memra provides a rare window into the binary moral framework of early Syriac asceticism, distinguishing between lay righteousness and monastic perfection. Its emphasis on mendicancy and renunciation echoes themes found in the Messalian controversy, offering insight into contested ascetic practices. The work's survival in a single manuscript underscores the fragility of Syriac literary heritage and the need for careful textual study.","timeline":[{"date":"5th–6th c.","event":"Original composition of Memra 14: On the Upright and the Perfect, likely in a Syriac monastic milieu."},{"date":"9th–10th c.","event":"Copying of the sole surviving manuscript in the West Syriac tradition."},{"date":"4th–5th c.","event":"Emergence of Syriac memra genre, with earlier examples by Ephrem the Syrian."},{"date":"4th–5th c.","event":"Rise of Syriac monasticism and ascetic movements, including the Messalians."},{"date":"5th–6th c.","event":"Controversies over Messalian practices, which may inform the homily's ascetic ideals."},{"date":"Undated","event":"Text breaks off incomplete; final meaning remains ambiguous."}],"relations":[{"work":"Memra 1: On the Solitaries","relation":"Another anonymous Syriac memra on ascetic themes, possibly from the same milieu.","key":"","label":null,"url":null},{"work":"The Book of Steps","relation":"A Syriac ascetic work that similarly distinguishes between levels of Christian perfection.","key":"","label":null,"url":null},{"work":"Homilies of Pseudo-Macarius","relation":"Greek ascetic literature with parallels to Syriac Messalian spirituality.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Earlier Syriac poetry that uses binary contrasts, influencing the memra genre.","key":"","label":null,"url":null},{"work":"Messalian Controversy","relation":"Historical context for the homily's emphasis on mendicancy and renunciation.","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."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Context for the memra genre and manuscript transmission."},{"key":"wikipedia:Christian monasticism","label":"Christian monasticism","url":"https://en.wikipedia.org/wiki/Christian_monasticism","reason":"Broader context for ascetic practices in the homily."},{"key":"wikipedia:West Syriac Rite","label":"West Syriac Rite","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical tradition of the surviving manuscript."},{"key":"wikipedia:Messalians","label":"Messalians","url":"https://en.wikipedia.org/wiki/Euchites","reason":"Possible connection to the ascetic ideals in the text."},{"key":"wikipedia:Book of Steps","label":"Book of Steps","url":"https://en.wikipedia.org/wiki/Book_of_Steps","reason":"Related Syriac work on spiritual perfection."}],"cautions":["The original composition date is uncertain; the 5th–6th century is a scholarly estimate based on theology and style.","Authorship is anonymous and cannot be attributed to any known figure.","The sole surviving manuscript is a late copy (9th–10th cent.), and the text may contain scribal errors or interpolations.","The homily breaks off incomplete, leaving its final meaning ambiguous.","No critical apparatus exists; the edition relies on a single manuscript, precluding reconstruction of the archetype."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000542,"generated":"2026-11-15T00:46:03Z"},"checks":{"work":"dsc-201","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":1043,"source_letters":3700,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript is a late copy (9th–10th cent.) from the West Syriac tradition; the original composition likely dates to the 5th–6th cent.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to an anonymous author is conventional; no external witness names the writer. The homily’s theology and style suggest a milieu of early Syriac monasticism.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This memra is not known to have been used in the West Syriac liturgical lectionary; its limited manuscript diffusion suggests a restricted readership.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition does not provide a critical apparatus for variant readings; the single manuscript base precludes reconstruction of the archetype.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"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: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"ed:dsc-201":{"label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܐܪܒܰܥܬܰܥܣܰܪ ܕܥܰܠ ܟܺܐܢ̈ܶܐ ܘܥܰܠ ܓܡܺܝܪ̈ܶܐ\nܟܺܐܢ̈ܶܐ ܠܳܐ ܓܳܝܪܺܝܢ ܘܠܳܐ ܡܶܬܚܰܝܒܺܝܢ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܠܳܐ ܪܳܓܺܝܢ ܘܠܳܐ ܡܶܬܒܰܨܪܺܝܢ. ܟܺܐܢ̈ܶܐ ܠܳܐ ܒܳܙܺܝܢ ܘܠܳܐ ܛܳܠܡܺܝܢ ܘܠܳܐ ܥܳܠܒܺܝܢ ܘܠܳܐ ܒܳܥܶܝܢ ܠܰܕܠܳܐ ܕܺܝܠܗܽܘܢ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܠܳܐ ܩܳܢܶܝܢ ܘܠܳܐ ܒܳܢܶܝܢ ܘܠܳܐ ܢܳܨܒܶܝܢ: ܘܠܳܐ ܝܳܪܬܺܝܢ ܒܰܐܪܥܳܐ: ܘܠܳܐ ܦܳܠܚܺܝܢ ܡܶܛܽܠ ܣܰܝܒܳܪܬܳܐ ܘܰܠܒܽܘܫܳܐ: ܐܶܠܳܐ ܚܳܐܶܝܢ ܒܛܰܝܒܽܘܬܳܐ ܡܶܣܟܺܢܳܐܺܝܬ. ܟܺܐܢ̈ܶܐ ܠܳܐ ܝܳܡܶܝܢ ܐܶܠܳܐ ܐܺܝܢ ܘܠܳܐ ܥܰܠ ܟܽܠ ܨܒܽܘ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܐܰܝܟ ܕܨܳܒܶܐ ܡܳܪܰܢ ܐܳܡܪܺܝܢ ܒܰܠܚܽܘܕ: ܡܶܛܽܠ ܕܳܐܦܠܳܐ ܒܺܐܝܢ ܘܠܳܐ ܢܶܬܥܰܒܪܽܘܢ ܘܢܶܬܒܰܨܪܽܘܢ. ܟܺܐܢ̈ܶܐ ܩܰܕܺܝܫܺܝܢ ܡܶܢ ܒܺܝܫܬܳܗ ܕܰܐܪܥܳܐ: ܠܰܘ ܡܶܢ ܩܶܢܝܳܢܳܗ ܘܛܳܒ̈ܳܬܳܗ ܘܫܰܘܬܳܦܽܘܬܳܗ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܡܥܰܠܶܝܢ ܡܶܢ ܟܽܠܳܗ ܝܳܪܬܽܘܬܳܗ ܕܰܐܪܥܳܐ ܕܡܶܬܚܰܙܝܳܐ ܘܡܶܢ ܟܽܠܗܶܝܢ ܒܺܝܫ̈ܳܬܳܗ ܘܡܶܢ ܟܽܠܶܗ ܩܶܢܝܳܢܳܗ ܘܡܶܢ ܟܽܠܗܽܘܢ ܢܶܟ̈ܣܶܐ ܘܡܶܢ ܙܽܘܘܳܓܳܐ ܕܙܰܒܢܳܐ ܘܡܶܢ ܟܽܠܗܶܝܢ ܪ̈ܓܺܝܓܳܬܳܗ. ܟܺܐܢ̈ܶܐ ܦܳܪܫܺܝܢ ܚܰܝ̈ܘܳܬܳܐ ܛܰܡ̈ܐܳܬܳܐ ܡܶܢ ܕܰܟܝ̈ܳܬܳܐ ܘܳܐܟܠܺܝܢ ܡܶܢܗܶܝܢ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܡܥܰܠܶܝܢ ܡܶܢ ܕܰܟܝ̈ܳܬܳܐ ܘܡܶܢ ܛܰܡ̈ܐܳܬܳܐ. ܟܺܐܢ̈ܶܐ ܒܳܢܶܝܢ ܘܩܳܢܶܝܢ ܠܰܘ ܐܰܝܟ ܕܰܠܥܳܠܰܡ ܘܗܳܘܶܝܢ ܒܥܳܠܡܳܐ ܐܰܝܟ ܢܽܘܟܪ̈ܳܝܶܐ: ܓܡܺܝܪ̈ܶܐ ܠܳܐ ܒܳܢܶܝܢ ܘܠܳܐ ܩܳܢܶܝܢ ܘܠܳܐ ܡܩܰܘܶܐ ܪܶܥܝܳܢܗܽܘܢ ܒܰܐܪܥܳܐ. ܟܺܐܢ̈ܶܐ ܦܳܪܫܺܝܢ ܛܳܒ̈ܶܐ ܡܶܢ ܒܺܝܫ̈ܶܐ ܘܡܶܬܪܰܚܡܺܝܢ ܥܠܰܝܗܽܘܢ: ܓܡܺܝܪ̈ܶܐ ܐܰܝܟ ܕܰܡܝܰܬܪܺܝܢ ܡܶܢܗܽܘܢ ܣܳܝܡܺܝܢ ܠܗܽܘܢ.","english":"Memra 14: On the Upright and the Perfect\n\nThe upright do not sin and are not condemned; the perfect, however, do not return and are not diminished. The upright do not commit adultery and do not oppress and do not wrong and do not seek what is not their own; the perfect, however, do not acquire and do not seek and do not labor; and they do not inherit land; and they do not work for the sake of food and clothing, but they live on grace in a mendicant manner. The upright do not speak except \"yes\" and not concerning every matter; the perfect, however, speak only as the Lord wills, because neither \"yes\" nor \"no\" passes through them and is diminished. The upright are holy from the evil of the land, but not from its gain and its goods and its partnership; the perfect, however, abstain from the whole inheritance of the land that is visible and from all its evils and from all its gain and from all its treasures and from the pairing of purchase and from all its desires. The upright separate unclean animals from clean and eat from them; the perfect, however, abstain from clean and from unclean. The upright seek and acquire, but not for eternity, and they exist in the world as strangers; the perfect do not seek and do not acquire and do not fix their mind on the land. The upright separate good from evil and have compassion on them; the perfect, however, as they surpass them, place them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) means 'upright' or 'righteous', denoting those who live by moral law but remain within the world.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"The Syriac term ܓܡܺܝܪ̈ܶܐ (gmīrē) means 'perfect' or 'complete', referring to ascetics who renounce all worldly ties, including food, clothing, and land.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܣܟܺܢܳܐܺܝܬ","severity":"info","text":"The phrase 'live on grace in a mendicant manner' (ܡܶܣܟܺܢܳܐܺܝܬ) reflects the Syriac ascetic ideal of begging as a form of humility, akin to the practice of the 'Messalians' or 'Euchites'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical comparisons between the 'upright' and the 'perfect', each introduced by ܟܺܐܢ̈ܶܐ ... ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ, creating a clear binary contrast.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܨܳܒܶܐ ܡܳܪܰܥ","severity":"info","text":"The phrase 'as the Lord wills' (ܐܰܝܟ ܕܨܳܒܶܐ ܡܳܪܰܥ) echoes the Gospel theme of divine will, possibly alluding to Matthew 6:10 or similar passages on submission to God's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܳܝܡܺܝܢ ܠܗܽܘܢ","severity":"caution","text":"The final clause 'place them' (ܣܳܝܡܺܝܢ ܠܗܽܘܢ) is ambiguous; it may mean the perfect 'set them aside' or 'place them in their proper order', but the text breaks off without completion.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause 'place them' is incomplete; the intended object or action is unclear.","The term 'pairing of purchase' (ܙܰܒܥܳܐ) may refer to commercial transactions or marriage, but the context suggests economic renunciation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܟܺܐܢ̈ܶܐ ܥܳܩܪܺܝܢ ܚܶܡܬܳܐ ܘܡܶܬܬܢܺܝܚܺܝܢ ܡܶܢܳܗ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܠܰܘ ܡܶܢ ܚܶܡܬܳܐ ܒܰܠܚܽܘܕ ܡܶܬܬܢܺܝܚܺܝܢ: ܐܶܠܳܐ ܐܳܦ ܠܩܳܛܽܘܠܰܝ̈ܗܽܘܢ ܪܳܚܡܺܝܢ ܘܰܠܟܽܠܢܳܫ ܘܰܡܨܰܠܶܝܢ ܥܠܰܝܗܽܘܢ. ܟܺܐܢ̈ܶܐ ܬܳܒܥܺܝܢ ܕܺܝܠܗܽܘܢ ܡܶܢ ܐܰܝܟܳܐ ܕܰܐܘܙܶܦܘ ܐܰܘ ܙܒܰܢܘ: ܕܠܳܐ ܪܶܒܺܝܬܳܐ ܘܰܕܠܳܐ ܩܨܳܨ̈ܶܐ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܠܳܐ ܝܳܙܦܺܝܢ ܘܠܳܐ ܩܳܢܶܝܢ: ܝܰܬܺܝܪ ܡܶܢ ܣܰܝܒܳܪܬܳܐ ܡܶܣܟܺܢܬܳܐ ܘܰܠܒܽܘܫܳܐ ܡܡܰܟܟܳܐ܀ ܟܺܐܢ̈ܶܐ ܪܳܫܶܝܢ ܘܠܳܐ ܪܳܓܙܺܝܢ: ܐܶܠܳܐ ܐܶܢ ܐܰܪܬܺܝܘ ܒܡܰܟܺܝܟܽܘܬܳܐ: ܘܰܐܠܶܦܘ ܒܚܽܘܒܳܐ. ܟܺܐܢ̈ܶܐ ܡܣܰܒܥܺܝܢ ܟܰܦ̈ܢܶܐ ܘܡܰܠܒܫܺܝܢ ܥܰܪ̈ܛܶܠܳܝܶܐ ܘܦܳܪܩܺܝܢ ܠܰܐܠܺܝ̈ܨܶܐ ܡܶܢ ܩܶܢܝܳܢܗܽܘܢ ܘܡܶܢ ܢܶܟܣܰܝ̈ܗܽܘܢ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܝܳܗܒܺܝܢ ܠܶܗ ܠܟܽܠܶܗ ܩܶܢܝܳܢܗܽܘܢ ܒܚܰܕ ܝܰܘܡܳܐ ܠܰܣܢ̈ܺܝܩܶܐ ܘܠܰܐܠܺܝ̈ܨܶܐ ܘܫܳܩܠܺܝܢ ܨܠܺܝܒܗܽܘܢ ܘܳܐܙܺܠ̱ܝܢ ܒܳܬܰܪ ܡܳܪܗܽܘܢ ܒܪܽܘܚ: ܘܰܒܪܽܘܚ ܡܫܰܡܫܺܝܢ ܠܶܗ: ܟܰܕ ܪܳܚܡܺܝܢ ܠܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܘܰܡܨܰܠܶܝܢ ܥܠܰܝܗܽܘܢ. ܟܺܐܢ̈ܶܐ ܐܺܝܬ ܠܗܽܘܢ ܚܰܕ ܬܰܪܥܳܐ ܐܰܘ ܬܪ̈ܶܝܢ ܒܰܫܡܰܝܳܐ: ܘܢܳܩܫܺܝܢ ܒܗܽܘܢ ܚܰܡܶܫ ܙܰܒܢ̈ܺܝܢ ܒܝܰܘܡܳܐ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܟܽܠܳܗ ܫܡܰܝܳܐ ܬܰܪ̈ܥܶܐ ܗ̱ܝ ܩܕܳܡܰܝܗܽܘܢ ܘܟܽܠܶܗ ܝܰܘܡܳܐ ܚܳܝܪܺܝܢ ܬܰܡܳܢ: ܘܡܰܘܕܶܝܢ ܘܰܡܫܰܒܚܺܝܢ ܠܡܳܪܰܢ ܘܡܶܢ ܫܽܘܒܚܳܐ ܠܫܽܘܒܚܳܐ ܡܗܰܠܟܺܝܢ ܒܪܽܘܚ: ܘܚܳܙܶܝܢ ܠܡܳܪܰܢ ܐܰܝܟ ܕܰܒܡܰܚܙܺܝܬܳܐ ܒܠܶܒܗܽܘܢ. ܟܺܐܢ̈ܶܐ ܠܟܳܐ ܡܶܢ ܡܕܺܝܢ̱ܬܳܐ ܕܰܓܡܺܝܪ̈ܶܐ ܝܳܪܬܺܝܢ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܒܰܥܕܶܝܢ ܘܒܽܐܘܪܺܫܠܶܡ ܥܶܠܳܝܬܳܐ ܗܳܘܶܝܢ ܥܰܡ ܡܳܪܰܢ: ܡܶܛܽܠ ܕܶܐܬܕܰܡܺܝܘ ܒܶܗ.","english":"The upright uproot anger and are extended in mercy; the perfect, however, are not only extended in anger, but also love their murderers and pray for them. The upright seek their own from where they have lent or deposited, without increase and without interest; the perfect, however, neither lend nor borrow, beyond endurance and patience and humble clothing. The upright are headstrong and do not become angry, but if they are disturbed, they are so with humility, and they teach with love. The upright feed the hungry and clothe the naked and rescue the oppressed from their possessions and from their coverings; the perfect, however, give all their possessions in one day to the needy and the oppressed, and take up their cross and go after their Lord in spirit, and in spirit serve him, while loving all the living and praying for them. The upright have one or two gates in heaven, and knock at them five times a day; the perfect, however, the whole heaven is gates before them, and all day long they gaze in wonder, and confess and glorify the Lord, and from glory to glory they walk in spirit, and see the Lord as in a vision in their heart. The upright inherit here from the city of the perfect; the perfect, however, are in the future and in the heavenly Jerusalem with the Lord, because they have become like him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) is rendered 'upright' in the English draft. It denotes those who are just or righteous in a conventional, law-abiding sense, as distinct from the 'perfect' (ܓܡܺܝܪ̈ܶܐ, gmīrē), who embody a higher, ascetic ideal.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܺܝܒܗܽܘܢ","severity":"info","text":"The phrase 'take up their cross and go after their Lord' (ܫܳܩܠܺܝܢ ܨܠܺܝܒܗܽܘܢ ܘܳܐܙܺܠ̱ܝܢ ܒܳܬܰܪ ܡܳܪܗܽܘܢ) echoes the Synoptic call to take up the cross and follow Christ (e.g., Matt 16:24; Mark 8:34).","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܽܐܘܪܺܫܠܶܡ ܥܶܠܳܝܬܳܐ","severity":"info","text":"The 'heavenly Jerusalem' (ܒܽܐܘܪܺܫܠܶܡ ܥܶܠܳܝܬܳܐ) is a standard eschatological topos in Syriac literature, derived from Revelation 21 and Galatians 4:26, representing the celestial abode of the perfected.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the homily's contrast between the 'upright' and the 'perfect' through a series of antithetical couplets, each illustrating a different aspect of conduct (anger, possessions, prayer, asceticism).","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ ... ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"The binary opposition between 'upright' and 'perfect' mirrors the distinction in Syriac monastic literature between the 'righteous' (kēnē) and the 'perfect' (gmīrē), as seen in the writings of Isaac of Nineveh and John of Apamea.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) could also be rendered 'righteous' or 'just', but 'upright' is chosen to maintain the contrast with 'perfect'.","The phrase 'without increase and without interest' (ܕܠܳܐ ܪܶܒܺܝܬܳܐ ܘܰܕܠܳܐ ܩܨܳܨ̈ܶܐ) is ambiguous: it may refer to financial transactions or to spiritual 'interest' (i.e., merit). The reading taken is literal, as the context concerns lending and borrowing."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܟܺܐܢ̈ܶܐ ܠܳܐ ܡܨܶܝܢ ܥܳܒܕܺܝܢ ܟܽܠܶܗ ܨܶܒܝܳܢܶܗ ܕܡܳܪܰܢ ܐܶܠܳܐ ܐܶܢ ܐܶܬܰܘ ܠܩܰܕܺܝܫܽܘܬܳܐ ܘܶܐܣܬܰܪܰܩܘ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܗܶܢܽܘܢ ܥܳܒܕܺܝܢ ܘܗܳܘܶܝܢ ܥܰܡ ܡܳܪܰܢ. ܟܺܐܢ̈ܶܐ ܠܳܐ ܝܳܕܥܺܝܢ ܟܽܠܗܽܘܢ ܕܽܘܒܳܪ̈ܰܘܗ̱ܝ ܕܡܳܪܰܢ ܝܰܘܡܳܢ: ܐܶܠܳܐ ܐܶܢ ܐܶܬܰܘ ܠܩܰܕܺܝܫܽܘܬܳܐ ܘܶܐܣܬܰܪܰܩܘ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܘܥܳܒܕܺܝܢ ܘܫܳܡܥܺܝܢ ܩܳܠܶܗ ܕܡܳܪܰܢ ܐܰܝܟ ܕܶܐܡܰܪ: ܕܥܳܢ̈ܝ ܩܳܠܝ ܫܳܡܥܳܐ ܘܒܳܬܰܪܝ ܐܳܬܝܳܐ: ܘܠܳܐ ܝܳܕܥܳܐ ܩܳܠܶܗ ܕܢܽܘܟܪܳܝܳܐ. ܟܺܐܢ̈ܶܐ ܒܰܐܪܬܺܝܬܳܐ ܡܫܰܒܚܺܝܢ ܠܰܐܠܳܗܳܐ ܘܡܰܣܛܶܝܢ ܡܶܢ ܒܺܝܫܬܳܐ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܡܰܕܪܟܺܝܢ ܪܰܘܡܳܐ ܘܥܽܘܡܩܳܐ ܘܽܐܘܪܟܳܐ ܘܰܦܬܳܝܳܐ: ܥܰܡ ܟܽܠܗܽܘܢ ܩܰܕ̈ܺܝܫܶܐ ܕܶܐܬܓܡܰܪܘ ܐܰܕܪܶܟܘ ܘܰܙܟܰܘ ܘܰܣܠܶܩܘ ܠܽܐܘܪܺܫܠܶܡ ܥܶܠܳܝܬܳܐ. ܓܡܺܝܪ̈ܶܐ ܗܽܘ ܡܳܛܶܝܢ ܠܨܶܗܝܽܘܢ ܘܠܽܐܘܪܺܫܠܶܡ ܕܒܰܫܡܰܝܳܐ ܘܰܠܦܰܪܕܰܝܣܳܐ ܪܽܘܚܳܢܳܐ:\nܘܟܺܐܢ̈ܶܐ ܠܟܳܐ ܡܶܢܗܽܘܢ ܣܰܓܺܝ ܠܡܰܚܣܶܢ ܡܳܛܶܝܢ: ܘܣܰܓܺܝ ܡܬܰܚܬܶܝܢ ܡܶܢ ܓܡܺܝܪ̈ܶܐ܀ ܟܺܐܢ̈ܶܐ ܠܳܐ ܡܶܫܬܰܓܫܺܝܢ ܘܠܳܐ ܛܳܥܶܝܢ ܡܶܢ ܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܕܰܒܟܺܐܢܽܘܬܳܐ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܡܝܰܬܪܺܝܢ ܘܰܡܥܰܠܶܝܢ ܠܥܶܠ ܡܶܢܗܽܘܢ ܘܡܰܦܢܶܝܢ ܠܟܽܠ ܛܳܥܰܝ̈ܳܐ. ܘܕܰܕܟܶܐ ܠܶܒܶܗ ܠܡܳܪܰܢ ܚܳܙܶܐ: ܘܰܐܝܢܳܐ ܕܠܳܐ ܕܟܶܐ ܠܶܒܶܗ ܠܳܐ ܡܨܶܐ ܕܢܶܚܙܶܝܘܗ̱ܝ: ܐܶܠܳܐ ܝܳܪܶܬ ܐܰܬܪܳܐ ܕܙܳܕܶܩ ܠܶܗ. ܟܺܐܢ̈ܶܐ ܠܳܐ ܠܳܝܛܺܝܢ ܠܐ̱ܢܳܫ ܘܠܳܐ ܩܳܪܶܝܢ ܠܐ̱ܢܳܫ ܪܰܩܳܐ ܐܰܘ ܣܰܟܠܳܐ ܐܰܘ ܫܺܝܛܳܐ ܘܠܳܐ ܡܕܰܓܠܺܝܢ ܒܐ̱ܢܳܫ: ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܡܝܰܩܪܺܝܢ ܘܰܡܒܰܪܟܺܝܢ ܠܟܽܠܢܳܫ ܘܡܰܠܦܺܝܢ ܠܟܽܠܢܳܫ ܕܠܳܐ ܢܕܰܓܶܠ ܒܚܰܒܪܶܗ.","english":"The upright are not able to do all the will of the Lord unless they come to holiness and are stripped; the perfect, however, do and are with the Lord. The upright do not know all the ways of the Lord by day unless they come to holiness and are stripped; the perfect, however, do and hear the voice of the Lord as he said: \"My voice the hearer hears, and after me he comes,\" and he does not know the voice of the deceiver. The upright praise God in the earth and turn away from evil; the perfect, however, attain height and depth and length and breadth, with all the saints who were perfected, they attained and conquered and ascended to the heavenly Jerusalem. The perfect are those who reach their thirst and the Jerusalem of heaven and the spiritual paradise.\n\nAnd the upright, many of them reach to be lacking, and many are beneath the perfect. The upright are not disturbed and do not err from the commandments of the Lord in uprightness; the perfect, however, increase and go up beyond them and enlighten all the erring. And he whose heart is pure sees the Lord; but he whose heart is not pure cannot see him, but inherits the place that is fitting for him. The upright do not curse anyone and do not call anyone \"empty\" or \"fool\" or \"madman,\" and do not lie about anyone; the perfect, however, honor and bless everyone and teach everyone not to lie to his companion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The term ܟܺܐܢ̈ܶܐ (kēnē) is rendered 'upright' and denotes those who follow basic moral commandments but have not attained the higher spiritual state of the 'perfect' (ܓܡܺܝܪ̈ܶܐ).","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܥܳܢ̈ܝ ܩܳܠܝ ܫܳܡܥܳܐ ܘܒܳܬܰܪܝ ܐܳܬܝܳܐ","severity":"info","text":"The phrase 'My voice the hearer hears, and after me he comes' is not a direct biblical citation but echoes Johannine language of hearing and following Christ (cf. John 10:27–28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܠܽܐܘܪܺܫܠܶܡ ܥܶܠܳܝܬܳܐ","severity":"info","text":"The 'heavenly Jerusalem' (ܠܽܐܘܪܺܫܠܶܡ ܥܶܠܳܝܬܳܐ) is a standard eschatological and mystical trope in Syriac literature, representing the celestial counterpart of the earthly city and the goal of the perfect.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the systematic contrast between the 'upright' and the 'perfect' through parallel clauses, each introduced by the respective term, reinforcing the homiletic pattern of the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܕܰܕܟܶܐ ܠܶܒܶܗ ܠܡܳܪܰܢ ܚܳܙܶܐ","severity":"info","text":"The condition of purity of heart for seeing the Lord parallels Matthew 5:8 and Syriac ascetical traditions (e.g., Aphrahat, Demonstrations 4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܺܐܢ̈ܶܐ ܠܟܳܐ ܡܶܢܗܽܘܢ ܣܰܓܺܝ ܠܡܰܚܣܶܢ ܡܳܛܶܝܢ","severity":"caution","text":"The phrase 'many of them reach to be lacking' is syntactically ambiguous: ܠܡܰܚܣܶܢ may be read as 'to be lacking' or 'to be diminished,' possibly indicating a textual corruption or a deliberate paradox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܟܺܐܢ̈ܶܐ ܠܟܳܐ ܡܶܢܗܽܘܢ ܣܰܓܺܝ ܠܡܰܚܣܶܢ ܡܳܛܶܝܢ' is ambiguous: 'to be lacking' or 'to be diminished'? The reading taken is 'to be lacking' as a contrast to the perfect's abundance.","The identity of 'the deceiver' (ܢܽܘܟܪܳܝܳܐ) is not specified; it may refer to Satan or to false teachers."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܟܽܠ ܐ̱ܢܳܫ ܐܰܝܟ ܪܶܗܛܶܗ ܘܰܐܝܟ ܡܫܽܘܚܬܶܗ ܘܰܐܝܟ ܕܰܫܚܺܝܩ ܪܶܥܝܳܢܶܗ ܘܰܐܝܟ ܕܰܡܡܰܟܶܟ ܢܰܦܫܶܗ: ܗܳܟܰܢ ܡܶܬܬܪܺܝܡ. ܘܫܰܪܟܳܐ ܟܽܠܢܳܫ ܡܶܬܦܪܰܥ ܐܰܝܟ ܡܶܕܶܡ ܕܰܥܒܺܝܕ ܠܶܗ ܘܶܐܢ ܕܛܳܒ ܘܶܐܢ ܕܒܺܝܫ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ ܒܗܰܘ ܥܳܠܡܳܐ ܐܰܝܟ ܥܒ̈ܳܕܰܘܗ̱ܝ ܐܶܢ ܕܛܳܒ ܘܶܐܢ ܕܒܺܝܫ: ܐܰܝܟ\nܕܶܐܡܰܪ ܫܠܺܝܚܳܐ: ܕܟܽܠܰܢ ܠܰܡܩܳܡ ܐܺܝܬ ܠܰܢ ܩܕܳܡ ܒܺܝܡ ܕܰܡܫܺܝܚܳܐ: ܕܢܶܬܦܪܰܥ ܐ̱ܢܳܫ ܐ̱ܢܳܫ ܡܶܢܰܢ ܒܦܰܓܪܶܗ ܡܶܕܶܡ ܕܰܥܒܺܝܕ ܠܶܗ. ܐܺܝܬ ܐ̱ܢܳܫ ܕܰܩܫܶܐ ܬܰܫܢܺܝܩܶܗ ܡܶܢ ܕܚܰܒܪܶܗ: ܘܺܐܝܬ ܕܘܳܠܶܐ ܕܢܶܗܘܽܘܢ ܥܠܰܘܗ̱ܝ ܪ̈ܰܚܡܶܐ: ܡܶܛܽܠ ܕܶܐܬܪܰܚܰܡ ܘܡܶܢ ܬܰܫܢܺܝܩܳܐ ܡܶܬܦܰܠܰܛ. ܡܰܢ ܕܶܝܢ ܕܫܳܡܰܥ ܡܶܠܬܶܗ ܕܡܳܪܰܢ ܐܰܘ ܕܟܺܐܢܽܘܬܳܐ ܐܰܘ ܕܰܓܡܺܝܪܽܘܬܳܐ: ܠܕܺܝܢܳܐ ܠܳܐ ܐܳܬܶܐ: ܐܶܠܳܐ ܘܶܐܢ ܐܳܬܶܐ ܡܶܛܽܠ ܕܢܶܫܬܰܒܰܚ ܩܕܳܡ ܒܺܝܡ ܕܰܡܫܺܝܚܳܐ ܠܥܺܝܢ ܥܳܠܡܳܐ ܟܽܠܶܗ: ܐܰܘ ܕܰܢܕܽܘܢ ܠܚܰܛܳܝܶܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܡܰܢ ܕܫܳܡܰܥ ܠܡܶܠܰܝ̈ ܫܰܢܺܝ ܠܶܗ ܡܶܢ ܡܰܘܬܳܐ ܠܚܰܝ̈ܶܐ. ܓܰܒܪܳܐ ܕܶܝܢ ܕܰܒܪܽܘܚ: ܗܳܢܰܘ ܕܶܝܢ ܕܝܳܕܰܥ ܫܪܳܪܳܐ ܘܶܐܬܓܡܰܪ: ܠܟܽܠܢܳܫ ܕܳܐܶܢ ܘܡܶܢ ܐ̱ܢܳܫ ܠܳܐ ܡܶܬܕܺܝܢ܀ ܒܪܺܝܟ ܐܰܢ̱ܬ ܡܳܪܝܳܐ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ ܟܡܳܐ ܬܪܺܝܨ ܐܰܢ̱ܬ ܘܰܟܡܳܐ ܛܳܒ ܐܰܢ̱ܬ: ܕܠܳܐ ܡܶܬܬܟܺܝܠܳܐ ܪܰܒܽܘܬܳܟ: ܘܠܳܐ ܡܶܬܡܰܫܚܳܐ ܛܰܝܒܽܘܬܳܟ. ܘܟܽܠܢܳܫ ܐܰܝܟ ܕܒܳܥܶܐ ܠܳܟ: ܗܳܟܰܢܳܐ ܡܶܫܟܰܚ ܠܳܟ. ܘܰܐܝܟ ܕܳܐܠܶܨ ܝܰܨܪܶܗ ܕܢܶܛܰܪ ܢܳܡܽܘܣܳܟ: ܗܳܟܰܢ ܝܳܪܶܒ: ܘܰܟܡܳܐ ܕܢܰܣܓܶܐ ܢܡܰܟܶܟ ܢܰܦܫܶܗ: ܗܳܟܰܢ ܢܶܫܬܰܒܰܚ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܐܪܒܰܬܰܥܣܰܪ ܕܥܰܠ ܟܺܐܢ̈ܶܐ ܘܥܰܠ ܓܡܺܝܪ̈ܶܐ܀","english":"And every person according to his running and according to his worthiness and according to the humility of his thought and according to how he humbles himself, thus is he raised. And the rest, every person is rewarded according to what he has done, whether good or evil, from this world in that world according to his deeds, whether good or evil, as the Apostle said: For each one has a place before the judgment seat of Christ, that each person may be rewarded in his body for what he has done. There are persons whose affliction is harder than that of their companion, and there are those upon whom mercy will be shown, because they have been merciful and are delivered from affliction. But as for one who hears the word of the Lord, or of uprightness or of perfection, he does not come to judgment, but rather he comes because he is to be praised before the judgment seat of Christ for the whole world, or because he is to stand as an example for sinners, as the Lord said: When one hears my words, he passes from death to life. But the man of spirit, that one who knows the truth and has become perfect, judges every person and is not judged by any person. Blessed are you, Lord Jesus Christ, how righteous you are and how good you are: your greatness is not to be measured, and your goodness is not to be compared. And every person, as you desire, thus he finds you. And as the constraint of his nature to keep your law, thus he increases, and the more he humbles himself, thus he is praised. The end of Memra 14: On the Upright and the Perfect.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢ̈ܶܐ / ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"The terms 'upright' (ܟܺܐܢ̈ܶܐ) and 'perfect' (ܓܡܺܝܪ̈ܶܐ) are technical designations for two stages of spiritual progress, likely drawn from Evagrian or Messalian-influenced ascetic taxonomy.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ","severity":"info","text":"The phrase 'as the Apostle said' introduces a paraphrase of 2 Corinthians 5:10, where each person receives reward or punishment in the body before Christ's judgment seat.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܥ","severity":"info","text":"The citation 'as the Lord said' echoes John 5:24 or a similar logion: hearing Christ's words brings passage from death to life, a soteriological promise.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ","severity":"info","text":"The closing formula 'The end of Memra 14: On the Upright and the Perfect' marks the homily's conclusion and confirms the work's title and number within a larger collection.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܺܝܡ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"The 'judgment seat of Christ' (βῆμα τοῦ Χριστοῦ) is a common eschatological image in Syriac ascetic literature, derived from Pauline and apocalyptic traditions, emphasizing individual accountability.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܽܠ ܐ̱ܢܳܫ","severity":"caution","text":"The opening phrase 'And every person' may be a scribal continuation from a lost preceding passage; the homily's beginning is not preserved, so the context of 'running' and 'worthiness' is uncertain.","cites":[{"key":"ed:dsc-201","label":"source edition: Memra 14: On the Upright and the Perfect","url":"https://syriaccorpus.org/201"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'according to his running' (ܐܰܝܟ ܪܶܗܛܶܗ) is ambiguous: it may refer to spiritual effort or to a specific ascetic practice; the reading taken is 'spiritual striving'.","The identity of 'the man of spirit' (ܓܰܒܪܳܐ ܕܰܒܪܽܘܚ) is unclear: it could denote a perfected ascetic or a pneumatic teacher; the reading taken is 'the perfect one'."],"confidence":"high","notes":[]}]}