{"slug":"dsc-202","id":"syriac:dsc:dsc-202","title":"Memra 15: On Adam's Marital Desire","title_source":"Memra 15: On Adam's Marital Desire","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:23Z","cost_usd":0.015411},"source":{"registry_id":"syriac:dsc:dsc-202","work_id":"dsc-202","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/202"},"stats":{"passages":25,"english_words":6207,"coptic_letters":0,"source_letters":14901,"commentary_units":140,"commentary_kinds":8,"derived_notes":0,"ambiguities":44,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"dsc-202","abstract":"This anonymous Syriac verse homily (memra) explores the origin of marital desire in Adam after the Fall, interpreting the serpent's deception as an instruction in desire rather than mere fruit-eating. It adopts a homiletic register with rhetorical questions and direct address, typical of Syriac mēmrē. The work survives in a single manuscript witness, with no known early translations or extensive quotation, limiting reconstruction of its textual history. The author and precise date are unknown, but internal theological themes suggest a post-Ephremic milieu, likely 4th–5th century CE.","historical_context":"The homily belongs to the Syriac Christian tradition, likely composed in the 4th or 5th century CE in a monastic or ecclesiastical setting in the Syriac-speaking world (e.g., Edessa or Nisibis). It survives in a single manuscript dated between the 5th and 7th centuries, precluding firm chronological placement. The work engages with themes common in Syriac speculation on the origin of sexual desire, echoing the Genesis narrative (Gen 3) and reflecting a post-Ephremic milieu. The homily cites David (the Psalms) to support its claims, indicating a liturgical context. Its anonymous authorship and lack of a critical apparatus or stemma mean textual stability cannot be assessed. The work's focus on Adam's marital desire and the 'law of the lower one' aligns with broader Syriac traditions on the fall and human sexuality.","significance":"This homily is significant for its unique treatment of marital desire as a demonic imposition after the Fall, a theme in Syriac speculation. It provides insight into early Christian views on sexuality and the interpretation of Genesis, and its survival in a single manuscript highlights the fragility of the Syriac literary tradition. It relates to other Syriac works on Adam and Eve, such as the Cave of Treasures and Ephrem's hymns.","timeline":[{"date":"4th–5th c. CE","event":"Probable composition of the homily in a Syriac-speaking Christian community."},{"date":"5th–7th c. CE","event":"Earliest surviving manuscript copied, likely in a Syriac monastery."},{"date":"4th c. CE","event":"Ephrem the Syrian's works (d. 373) provide a theological context for the homily's themes."},{"date":"5th–6th c. CE","event":"Other Syriac works on Adam, like the Cave of Treasures, circulate."},{"date":"Modern era","event":"The homily is edited and published from the single manuscript."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Paradise","relation":"Shares themes of Adam's fall and the origin of desire in Syriac tradition.","key":"","label":null,"url":null},{"work":"Cave of Treasures","relation":"Another Syriac work on Adam and Eve, with similar speculation on the fall.","key":"","label":null,"url":null},{"work":"Genesis 3","relation":"Biblical source for the serpent's deception, reinterpreted here as instruction in desire.","key":"","label":null,"url":null},{"work":"Psalms (David)","relation":"Cited in the homily to support claims about Adam's honor and angelic holiness.","key":"","label":null,"url":null},{"work":"Syriac mēmrē tradition","relation":"The homily's genre and style are typical of Syriac verse homilies.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The homily is anonymous and its date is uncertain; internal evidence suggests a post-Ephremic milieu but no firm century can be assigned.","The work survives in a single manuscript, so textual stability and variant readings cannot be assessed.","The edition lacks a critical apparatus or stemma, limiting reconstruction of the textual history.","The exact psalm verse cited is not identified in the source edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000495,"generated":"2026-11-15T05:02:23Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/202"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8677"}],"checks":{"work":"dsc-202","status":"pass","blocking":[],"warnings":[],"stats":{"passages":25,"translated":25,"commentary_passages":25,"commentary_units":140,"english_words":6207,"source_letters":21733,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily adopts a homiletic register with rhetorical questions and direct address to the congregation, typical of Syriac verse homilies (mēmrē).","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The work survives in a single manuscript witness, with no known early translations or extensive quotation in later authors, limiting reconstruction of its textual history.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The anonymous author and imprecise manuscript date (likely 5th–7th cent.) preclude firm chronological placement; internal theological themes suggest a post-Ephremic milieu.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or stemma; variant readings from the single manuscript are not collated, so textual stability cannot be assessed.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily 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: 25 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":25},"term_index":[],"citations":{"ed:dsc-202":{"label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܚܰܡܶܫܬܰܥܣܰܪ ܕܥܰܠ ܡܰܪܕܺܝܬܳܐ ܕܙܽܘܘܳܓܳܐ ܕܰܗܘܳܬ ܒܳܐܕܳܡ\nܡܶܟܺܝܠ ܢܦܰܫܶܩ ܥܰܠ ܗܳܕܶܐ ܡܰܪܕܺܝܬܳܐ ܕܙܽܘܘܳܓܳܐ ܕܰܗܘܳܬ ܒܳܐܕܳܡ ܐܰܝܟܰܢ ܗܘܳܬ ܒܶܗ ܘܶܐܡܰܬܝ ܡܶܫܬܰܩܠܳܐ ܡܶܢ ܝܰܠ̈ܕܰܘܗ̱ܝ. ܡܶܢ ܒܳܬܰܪ ܕܰܐܣܟܶܠ ܘܶܐܬܪܫܺܝ ܘܶܐܬܬܣܺܝܡ ܠܶܗ ܢܳܡܽܘܣܳܐ ܕܰܡܬܰܚܬܰܝ ܡܶܢ ܗܰܘ ܩܰܕܡܳܝܳܐ: ܒܶܗ ܟܰܕ ܒܶܗ ܒܢܳܡܽܘܣܳܐ ܐܰܦܶܣ ܠܶܗ ܕܢܶܙܕܰܘܰܓ. ܘܡܶܛܽܠ ܕܰܪܚܶܡ ܕܢܶܗܘܶܐ ܦܰܓܪܳܢܳܐ ܘܠܳܐ ܪܽܘܚܳܢܳܐ: ܗܳܢܰܘ ܕܶܝܢ ܐܰܪܥܳܢܳܝܳܐ ܘܠܳܐ ܫܡܰܝܳܢܳܐ: ܗܳܝܕܶܝܢ ܗܘܳܬ ܒܶܗ ܡܰܪܕܺܝܬܳܐ ܕܪܶܓܬܳܐ: ܡܶܛܽܠ ܕܰܨܒܳܐ ܐܳܕܳܡ ܒܫܰܘܬܳܦܽܘܬܳܐ: ܒܝܽܘܠܦܳܢܶܗ ܕܒܺܝܫܳܐ ܕܶܐܨܛܰܢܰܥ ܕܢܰܚܬܶܗ ܡܶܢ ܩܰܕܺܝܫܽܘܬܳܐ ܕܡܰܠܰܐܟ̈ܶܐ: ܘܢܶܬܕܰܡܶܐ ܒܚܰܝ̈ܘܳܬܳܐ. ܗܳܠܶܝܢ ܕܶܝܢ ܩܕܳܡ ܕܢܰܦܶܣ ܠܶܗ ܕܢܶܙܕܰܘܰܓ: ܐܶܬܪܰܥܺܝ ܗ̱ܘܳܐ ܐܳܕܳܡ ܕܰܐܠܦܶܗ ܒܺܝܫܳܐ: ܟܰܕ ܠܰܝܬ ܗ̱ܘܳܐ ܒܶܗ ܪܶܓܬܳܐ: ܘܰܣܒܰܪܘ ܐܳܕܳܡ ܘܚܰܘܳܐ ܕܗܳܘܶܐ ܟܽܠ ܡܶܕܶܡ ܕܰܐܠܶܦ ܐܶܢܽܘܢ ܒܺܝܫܳܐ: ܐܶܠܽܘ ܓܶܝܪ ܐܰܠܳܗܳܐ ܠܳܐ ܪܚܶܡ ܥܰܠ ܐܳܕܳܡ: ܒܫܶܕܝܳܐ ܕܰܫܕܳܝܗ̱ܝ ܗ̱ܘܳܐ ܒܺܝܫܳܐ: ܕܢܶܗܘܶܐ ܤܳܛܳܢܳܐ ܐܰܟܘܳܬܶܗ ܨܳܒܶܐ ܗ̱ܘܳܐ ܘܕܰܢܫܰܒܥܕܶܗ ܬܚܶܝܬ ܐܺܝܕܶܗ. ܒܪܺܝܟ ܗ̱ܽܘ ܛܳܒܳܐ ܕܰܦܬܰܚ ܬܰܪܥܳܐ ܠܟܽܠ ܕܬܳܐܶܒ܀ ܒܩܰܕܡܳܐ ܗܳܟܺܝܠ ܠܡܰܚܫܰܒܬܳܐ ܒܺܝܫܬܳܐ ܩܰܒܶܠܘ ܕܒܶܝܬ ܐܳܕܳܡ ܘܰܠܫܽܘܦܪܳܗ ܕܰܐܪܥܳܐ ܐܶܬܪܰܓܪܰܓܘ.","english":"Memra 15: On Adam’s Marital Desire\n\nNow then, he interprets this desire for marriage that was in Adam, how it was in him and when it was taken away from his children. After he erred, was confirmed, and the law of the lower one was imposed on him from that first one: in it, when in that law he ceased to marry. And because he loved that he might be corporeal and not spiritual, that is, earthly and not heavenly, then the desire of passion was in him, because Adam desired partnership. Through the teaching of the Evil One, who was inflamed that his sister might fall from the holiness of the angels and be likened to the beasts. These things, however, before he ceased to marry, Adam was instructed by the Evil One, when there was no passion in him. And Adam and Eve supposed that everything that the accursed Evil One taught would be. For if God had not had mercy on Adam, by the casting out that the Evil One cast him, that Satan might be like him, as he wished, and that he might enslave him under his hand. Blessed is the Good One who opened the door for all who repent. In the beginning, therefore, they received the evil thought of the house of Adam, and they lusted after the beauty of the earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܪܕܺܝܬܳܐ ܕܙܽܘܘܳܓܳܐ","severity":"info","text":"The phrase 'marital desire' (or 'desire for marriage') is a key term in this memra, denoting a specific postlapsarian impulse toward procreation, distinct from prelapsarian companionship.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'law of the lower one' (ܢܳܡܽܘܣܳܐ ܕܰܡܬܰܚܬܰܝ) refers to the imposition of a demonic or material ordinance after Adam's fall, a common theme in Syriac speculation on the origin of sexual desire.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܳܕܳܡ ܘܚܰܘܳܐ","severity":"info","text":"The reference to Adam and Eve being taught by the Evil One echoes the Genesis narrative (Gen 3) but interprets the serpent's deception as instruction in desire, not merely in eating the fruit.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a narrative frame ('Now then, he interprets') that signals a shift from earlier exposition to a focused explanation of the origin and removal of marital desire from Adam's lineage.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The blessing of the 'Good One who opened the door for all who repent' reflects a liturgical or homiletic doxology common in Syriac memre, often closing a section of moral exhortation.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from that first one' (ܡܶܢ ܗܰܘ ܩܰܕܡܳܝܳܐ) could refer to the first law (the divine law) or to the first man (Adam); the translation takes it as the former, but the Syriac is ambiguous.","The clause 'when in that law he ceased to marry' (ܒܶܗ ܟܰܕ ܒܶܗ ܒܢܳܡܽܘܣܳܐ ܐܰܦܶܣ ܠܶܗ ܕܢܶܙܕܰܘܰܓ) is syntactically compressed; the reading assumes the law itself caused the cessation, but the subject could be Adam."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܰܚܙܳܬܶܗ ܠܰܡ ܐܰܢ̱ܬܬܳܐ ܠܺܐܝܠܳܢܳܐ ܕܰܪܓܺܝܓ ܠܡܶܐܟܰܠ ܡܶܢܶܗ: ܘܪܶܓܬܰܐ ܗ̱ܘ ܠܥܰܝ̈ܢܶܐ: ܐܰܝܟܰܢ ܕܝܰܘܡܳܢ ܝܳܕܥܺܝܢܰܢ ܕܰܪܓܺܝܓ ܗ̱ܽܘ ܕܰܗܒܳܐ ܘܣܺܐܡܳܐ ܘܩܶܢܝܳܢܳܐ ܘܰܠܒ̈ܽܘܫܶܐ ܘܦܽܘܢܳܩ̈ܶܐ ܕܰܐܪܥܳܐ: ܘܰܠܗܳܠܶܝܢ ܪܰܓܘ ܩܰܕܡܳܝ ܥܰܠ ܣܰܒܪܳܐ ܕܗܳܘܶܝܢ ܐܰܝܟ ܒܳܪܽܘܝܗܽܘܢ: ܒܛܰܥܡܳܐ ܕܡܰܘܬܳܐ ܕܰܐܪܡܺܝ ܒܺܝܫܳܐ ܒܶܐܕܢܰܝ̈ܗܽܘܢ: ܘܒܳܬܰܪ ܗܳܠܶܝܢ ܪܗܶܛ ܪܶܥܝܳܢܗܽܘܢ. ܠܰܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܓܶܝܪ ܪܶܓܬܳܐ ܕܢܶܪܓܽܘܢ ܠܫܰܘܬܳܦܽܘܬܳܐ: ܨܒܰܘ ܒܳܗ ܕܶܝܢ ܡܶܨܒܳܐ ܕܰܐܚܺܝܪ ܐܶܢܽܘܢ ܒܺܝܫܳܐ ܒܰܒܥܺܝܪܳܐ܆ ܘܡܶܛܽܠ ܗܳܕܶܐ ܐܶܡܰܪ ܕܰܘܺܝܕ: ܕܒܰܪܢܳܫܳܐ ܕܒܺܐܝܩܳܪܶܗ ܠܳܐ ܐܶܬܒܰܝܰܢ ܕܺܐܝܬܰܘܗ̱ܝ ܗ̱ܘܳܐ ܩܰܕܺܝܫ ܐܰܝܟ ܡܰܠܰܐܟ̈ܶܐ ܘܰܡܫܰܝܰܢ ܐܰܝܟ ܫܡܰܝ̈ܳܢܶܐ: ܘܚܳܪ ܒܚܰܝܽܘܬܳܐ ܘܰܨܒܳܐ ܕܢܶܬܕܰܡܶܐ ܒܳܗ ܒܙܽܘܘܳܓܳܐ ܕܫܰܘܬܳܦܽܘܬܳܐ:\nܘܠܰܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܪܶܓܬܳܐ ܕܡܰܪܕܺܝܬܳܐ ܕܢܶܫܬܰܘܬܦܽܘܢ ܥܕܰܡܳܐ ܕܶܐܬܛܦܺܝܣܘ ܠܒܺܝܫܳܐ ܕܢܶܗܘܽܘܢ ܐܰܪ̈ܥܳܢܳܝܶܐ ܘܢܶܩܢܽܘܢ ܥܰܡܠܳܐ ܘܥܽܘܬܪܳܐ ܐܰܪܥܳܢܳܝܳܐ. ܘܰܐܦܶܣ ܠܗܽܘܢ ܐܰܠܳܗܳܐ ܕܢܶܙܕܰܘܓܽܘܢ ܘܢܶܥܡܠܽܘܢ ܡܶܢ ܕܠܳܛ ܐܶܢܽܘܢ: ܘܰܗܘܳܬ ܒܗܽܘܢ ܪܶܓܬܳܐ ܘܡܰܪܕܺܝܬܳܐ ܕܙܰܪܥܳܐ: ܡܶܛܽܠ ܕܰܚܛܰܘ ܘܰܥܒܰܪܘ ܥܰܠ ܦܽܘܩܕܳܢܶܗ: ܘܰܣܢܰܘ ܩܰܕܺܝܫܽܘܬܳܐ ܘܰܪܚܶܡܘ ܫܰܘܬܳܦܽܘܬܳܐ. ܘܠܰܘ ܡܶܪܰܓ ܪܰܓܽܘܗ: ܐܶܠܳܐ ܥܰܠ ܗܰܘ ܣܰܒܪܳܐ ܕܝܳܪܒܺܝܢ ܠܰܡ ܐܰܝܟ ܐܰܠܳܗܳܐ. ܢܚܰܘܶܐ ܕܶܝܢ ܡܶܢ ܗܳܕܶܐ ܕܠܰܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܪܶܓܬܳܐ ܒܳܐܕܳܡ ܘܰܒܚܰܘܳܐ ܥܰܕܠܳܐ ܢܶܚܛܽܘܢ܀","english":"He saw the woman, and he desired to eat from the tree; and that was a desire for the members, just as today people know that desire is for gold and silver and possessions and garments and the fruits of the earth. And these first ones desired on the expectation that they would be like their Creator, by the taste of death which the Evil One cast into their ears. And after these, their mind ran. For there was no desire in them for the union of partnership; but they wished, however, to be able to delay the Evil One from the beast. And because of this, David said: That man, in his honor, it was not fitting that he should be holy like the angels and minister like the heavens; and he looked at the animals and desired to be like them in the coupling of partnership.\n\nAnd there was no desire in them for the discipline of partnership until they were deceived by the Evil One to become earthly and to acquire earthly labor and wealth. And God permitted them to marry and to labor after he cursed them; and there was in them desire and discipline for seed, because they sinned and transgressed his commandment, and they despised holiness and loved partnership. And it was not that they desired from desire, but on that expectation that they would increase like God. But show from this that there was no desire in Adam and Eve before they sinned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܶܓܬܳܐ","severity":"info","text":"The Syriac noun regtā (desire) is the key term for the homily’s argument. It denotes a lower, postlapsarian appetite, contrasted with the prelapsarian state where no such desire existed.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David said","severity":"info","text":"The homily cites David (i.e., the Psalms) to support the claim that Adam’s honor was incompatible with angelic holiness. The exact verse is not identified in the source edition, but the reference is to a psalmist’s reflection on human nature.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"taste of death","severity":"info","text":"The phrase ‘taste of death’ (ܛܰܥܡܳܐ ܕܡܰܘܬܳܐ) echoes Syriac traditions where the serpent’s deception is linked to a sensory or oral temptation, not merely intellectual error.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"And because of this, David said","severity":"info","text":"This clause marks a shift from narrative exposition to scriptural proof. The homilist uses the psalm citation to anchor the preceding claim about desire in authoritative tradition.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܰܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܪܶܓܬܳܐ","severity":"caution","text":"The repeated assertion that there was no desire in Adam and Eve before the fall is central but ambiguous: the homilist may mean no sexual desire, or no desire of any kind. The context suggests the former, but the text does not specify.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'taste of death' could refer to the serpent’s literal speech or a metaphorical corruption; the homilist does not clarify.","The identity of the 'beast' (ܒܰܥܺܝܪܳܐ) is unclear: it may be the serpent or a generic animal representing base nature."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܟܬܺܝܒ ܓܶܝܪ ܕܰܗܘܳܐ ܐܳܕܳܡ ܘܚܰܘܳܐ ܥܰܪܛܶܠܳܝܺܝܢ ܘܠܳܐ ܡܶܬܚܰܙܝܳܐ ܗ̱ܘܳܬ ܥܰܪܛܶܠܳܝܽܘܬܗܽܘܢ: ܗܳܢܰܘ ܕܶܝܢ ܐܰܝܟ ܛܠܳܝ̈ܶܐ ܕܚܰܠܒܳܐ ܕܰܫܠܺܝܚܺܝܢ ܘܠܳܐ ܝܳܕܥܺܝܢ ܡܳܢܳܐ ܗ̱ܝ ܥܰܪܛܶܠܳܝܽܘܬܳܐ: ܒܗܳܕܶܐ ܕܠܳܐ ܒܳܗܬܺܝܢ ܒܡܰܚܫܰܒܬܳܐ ܣܢܺܝܬܳܐ: ܐܶܠܽܘ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ: ܡܶܬܟܰܣܶܝܢ ܗ̱ܘܰܘ. ܡܰܢܽܘ ܗܳܟܺܝܠ ܓܰܒܪܳܐ ܐܰܘ ܐܰܢ̱ܬܬܳܐ ܕܩܳܝܡܺܝܢ ܩܕܳܡ ܚܕ̈ܳܕܶܐ ܟܰܕ ܫܠܺܝܚܺܝܢ: ܘܠܳܐ ܡܶܬܬܥܺܝܪܳܐ ܪܶܓܰܬܗܽܘܢ ܒܠܶܒܗܽܘܢ: ܘܚܳܙܶܝܢ ܕܥܰܪܛܶܠܳܝܺܝܢ؟ ܐܶܠܳܐ ܐܰܝܠܶܝܢ ܕܰܕܟܶܐ ܠܶܒܗܽܘܢ ܡܶܢ ܪܶܓܬܳܐ ܘܩܰܕܺܝܫܺܝܢ ܒܠܶܒܗܽܘܢ ܘܰܒܦܰܓܪ̈ܰܝܗܽܘܢ: ܐܰܝܟ ܕܺܐܝܬܰܝܗܽܘܢ ܗ̱ܘܰܘ ܕܒܶܝܬ ܐܳܕܳܡ ܥܰܕܠܳܐ ܢܶܚܛܽܘܢ؟ ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܡܳܪܰܢ: ܕܶܐܠܳܐ ܬܶܬܗܰܦܟܽܘܢ ܘܬܶܗܘܽܘܢ ܐܰܝܟ ܝܰܠ̈ܽܘܕܶܐ ܗܳܠܶܝܢ: ܠܳܐ ܐܺܝܬܰܝܟܽܘܢ ܐܰܝܟ ܗܳܝ ܒܪܺܝܬܶܗ ܕܳܐܕܳܡ ܩܰܕܡܳܝܬܳܐ: ܕܥܰܕܠܳܐ ܢܶܥܒܰܪ ܥܰܠ ܦܽܘܩܕܳܢܳܐ ܕܓܳܒܽܘܠܶܗ. ܐܳܕܳܡ ܕܶܝܢ ܘܚܰܘܳܐ ܥܰܕܠܳܐ ܢܶܚܛܽܘܢ ܫܠܺܝܚܺܝܢ ܗ̱ܘܰܘ ܐܰܝܟ ܝܰܠ̈ܽܘܕܶܐ ܕܚܰܠܒܳܐ: ܘܰܒܗܳܝ ܕܠܳܐ ܡܶܬܬܥܺܝܪܳܐ ܗ̱ܘܳܬ ܪܶܓܬܳܐ ܒܠܶܒܗܽܘܢ: ܠܳܐ ܒܳܗܬܺܝܢ ܗ̱ܘܰܘ: ܐܰܝܟ ܕܠܳܐ ܒܳܗܬܺܝܢ ܛܠܳܝ̈ܶܐ ܕܚܰܠܒܳܐ. ܡܶܢ ܕܰܚܛܰܘ ܕܶܝܢ ܘܰܗܘܳܬ ܚܛܺܝܬܳܐ ܒܠܶܒܗܽܘܢ: ܘܰܐܚܺܝܪܰܬ ܐܶܢܽܘܢ ܕܢܶܨܒܽܘܢ ܒܫܰܘܬܳܦܽܘܬܳܐ: ܚܙܰܘ ܕܥܰܪܛܶܠܳܝܺܝܢ: ܗܳܢܰܘ ܕܶܝܢ: ܝܺܕܰܥܘ ܒܶܗܬܬܳܐ ܗܳܝ ܕܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ.","english":"It is written, then, that Adam and Eve were naked, and their nakedness was not visible. That is like infants of milk who are naked and do not know what nakedness is. In this, they are not ashamed in their pure thought. For if they had known, they would have covered themselves. What man or woman, then, stands before one another when they are naked, and their desire is not stirred in their heart, and they see that they are naked? But rather those whose heart is pure from desire and who are holy in their heart and in their bodies, as they were in the house of Adam before they sinned. Because of this, our Lord said: Unless you turn and become like those children, you do not have that first creation of Adam, which before he transgressed the commandment of his limit. Adam and Eve, before they sinned, were naked like infants of milk, and in that desire was not stirred in their heart, they were not ashamed, just as infants of milk are not ashamed. But when they sinned, and sin was in their heart, and the eye of their desire for union was delayed, they saw that they were naked. That is, they knew the shame which they did not know.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܪܛܶܠܳܝܺܝܢ","severity":"info","text":"The Syriac term ܥܰܪܛܶܠܳܝܺܝܢ (ʿarṭellāyīn) means 'naked' and is used here to describe Adam and Eve's prelapsarian state, which the homilist compares to the innocence of nursing infants.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܡܰܪ ܡܳܪܰܥ","severity":"info","text":"The phrase 'our Lord said' introduces a dominical saying, likely a paraphrase of Matthew 18:3 or a similar Gospel injunction to become like children, though the exact source is not cited in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܠܳܝ̈ܶܐ ܕܚܰܠܒܳܐ","severity":"info","text":"The comparison of Adam and Eve to 'infants of milk' (ṭlāyē d-ḥalbā) reflects a common Syriac trope for prelapsarian innocence, emphasizing lack of sexual awareness and shame.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage functions as a narrative exposition of Genesis 2:25, contrasting the prelapsarian state of Adam and Eve with postlapsarian shame, and uses a dominical saying to exhort the audience to return to that innocence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܶܗܬܬܳܐ","severity":"info","text":"The concept of shame (ܒܶܗܬܬܳܐ, behttā) as a consequence of sin parallels Ephrem's Hymns on Paradise (Hymn 3.5), where nakedness becomes shameful only after the Fall.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܰܚܫܰܒܬܳܐ ܣܢܺܝܬܳܐ","severity":"caution","text":"The phrase 'pure thought' (maḥšabtā sāpītā) is ambiguous: it may refer to the absence of sexual desire or to a broader moral purity; the homilist's emphasis on desire suggests the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dominical saying ('our Lord said') is not identified; it may be a loose paraphrase of Matthew 18:3 or a Syriac tradition.","The term 'pure thought' (maḥšabtā sāpītā) could be interpreted as either sexual innocence or general moral purity; the context favors the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܰܐܝܟܰܢܳܐ ܕܡܶܢ ܕܰܗܘܳܬ ܚܛܺܝܬܳܐ ܒܠܶܒܗܽܘܢ: ܕܒܶܝܬ ܐܳܕܳܡ ܟܶܢ ܨܒܰܘ ܒܫܰܘܬܳܦܽܘܬܳܐ ܘܰܐܦܶܣ ܠܗܽܘܢ ܐܰܠܳܗܳܐ ܕܢܶܙܕܰܘܓܽܘܢ: ܘܰܗܘܳܬ ܒܗܽܘܢ ܡܰܪܕܺܝܬܳܐ ܘܪܶܓܬܳܐ ܕܫܰܘܬܳܦܽܘܬܳܐ: ܗܳܟܰܢܳܐ ܡܳܐ ܕܶܐܬܟܰܬܰܫܘ ܝܰܘܡܳܢ ܕܒܶܝܬ ܐܳܕܳܡ: ܐܰܝܠܶܝܢ ܕܪܳܚܡܺܝܢ ܩܰܕܺܝܫܽܘܬܳܐ ܘܩܰܛܠܽܘܗ ܠܰܚܛܺܝܬܳܐ ܡܶܢ ܠܶܒܳܐ ܒܡܰܟܺܝܟܽܘܬܳܐ ܘܰܒܚܽܘܒܳܐ: ܟܶܢ ܫܳܒܩܺܝܢ ܠܳܗ ܠܪܶܓܬܳܐ ܕܦܰܓܪܳܐ ܘܢܳܕܳܐ ܠܗܽܘܢ ܡܶܢܳܗ: ܘܡܶܬܥܰܠܶܝܢ ܠܪܶܓܬܳܐ ܕܰܐܠܳܗܳܐ: ܘܗܳܝܕܶܝܢ ܦܰܩܶܕ ܐܰܠܳܗܳܐ ܕܬܶܫܬܩܶܠ ܪܶܓܬܳܐ ܡܶܢ ܠܶܒܳܐ ܘܡܰܪܕܺܝܬܳܐ ܡܶܢ ܦܰܓܪܳܐ ܓܡܺܝܪܳܐܺܝܬ. ܘܗܳܝܕܶܝܢ ܗܳܘܶܝܢ ܩܰܕ̈ܺܝܫܶܐ ܐܰܝܟ ܝܰܠ̈ܽܘܕܶܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܶܐܠܳܐ ܬܶܬܗܰܦܟܽܘܢ ܘܬܶܗܘܽܘܢ ܐܰܝܟ ܗܳܠܶܝܢ ܛܠܳܝ̈ܶܐ: ܠܳܐ ܬܶܗܘܽܘܢ ܐܰܝܟ ܕܺܐܝܬܰܝܟܽܘܢ ܗ̱ܘܰܝܬܽܘܢ ܩܕܳܡ ܕܠܳܐ ܬܶܚܛܽܘܢ: ܒܗܳܝ ܕܰܟܝܽܘܬܳܐ ܕܰܒܪܺܝܬ ܒܳܗ ܠܰܐܒܽܘܟܽܘܢ: ܥܰܠ ܠܳܐ ܢܶܥܒܰܪ ܥܰܠ ܦܽܘܩܕ̈ܳܢܰܝ. ܘܶܐܢ ܗܳܟܘܳܬ ܠܰܡ ܠܳܐ ܬܶܗܘܽܘܢ: ܠܳܐ ܫܳܘܶܝܢ ܐܰܢ̱ܬܽܘܢ ܠܺܝ ܕܬܶܬܓܰܡܪܽܘܢ ܘܶܬܫܬܰܒܚܽܘܢ ܥܰܡܝ܀ ܛܠܳܝ̈ܶܐ ܕܶܝܢ ܕܚܰܠܒܳܐ ܠܳܐ ܪܳܓܺܝܢ ܘܠܳܐ ܕܳܝܢܺܝܢ ܘܠܳܐ ܝܳܨܦܺܝܢ ܘܫܰܠܺܝܛܺܝܢ ܕܢܶܒܟܽܘܢ ܟܽܠܥܶܕܳܢ. ܚܢܰܢ ܕܶܝܢ ܐܰܝܠܶܝܢ ܕܶܐܬܕܰܟܺܝܢ ܕܳܝܢܺܝܢܰܢ ܘܝܳܨܦܺܝܢܰܢ: ܘܠܳܐ ܫܰܠܺܝܛܺܝܢܰܢ ܕܢܶܒܟܶܐ ܒܟܽܠܥܶܕܳܢ ܡܶܛܽܠ ܡܳܪܰܢ ܥܰܠ ܕܦܳܝܫܺܝܢܰܢ ܡܶܢܶܗ. ܐܶܡܰܪ ܓܶܝܪ ܡܳܪܰܢ ܕܰܐܝܠܶܝܢ ܕܰܠܗܳܝ ܩܝܳܡܬܳܐ ܫܘܰܘ: ܐܰܝܟ ܡܰܠܰܐܟ̈ܶܐ ܐܶܢܽܘܢ ܕܰܐܠܳܗܳܐ ܘܠܰܡܡܳܬ ܠܳܐ ܡܶܫܟܚܺܝܢ: ܗܳܢܰܘ ܕܶܝܢ ܠܰܡ ܐܰܝܠܶܝܢ ܕܝܳܕܥܺܝܢ ܡܶܠܰܝ̈ ܘܢܳܛܪܺܝܢ ܠܗܶܝܢ: ܐܰܝܟ ܡܰܠܰܐܟ̈ܶܐ ܗܳܘܶܝܢ.","english":"And just as when sin was in their heart, the children of Adam desired partnership, and God prevented their union, and there was in them rebellion and desire for partnership, so when the children of Adam are tested today, those who love holiness and kill sin from the heart by humility and love, they then abandon the desire of the body and flee from it, and rise to the desire of God. And then God commands that desire be removed from the heart and rebellion from the body completely. And then they become holy like infants, as the Lord said: \"Unless you turn and become like those children, you will not be as you were before you sinned, in that purity in which I created your father, before he transgressed my commandments. And if you are not thus, you are not worthy that you be perfected and praised with me.\" Children of milk, however, do not desire, do not weep, and are not ashamed, and are able to weep at any time. But those who are purified weep and are ashamed, and are not able to weep at any time, because the Lord is with them, since they remain with him. For the Lord said that those who are worthy of that resurrection are like angels of God and cannot die. But for us, those who know the words and keep them become like angels.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܶܓܬܳܐ","severity":"info","text":"The Syriac term ܪܶܓܬܳܐ (regtā) denotes 'desire' or 'passion', often with a negative connotation in ascetic contexts. Here it is contrasted with the 'desire of God' (ܪܶܓܬܳܐ ܕܰܐܠܳܗܳܐ), marking a shift from carnal to spiritual longing.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܪܕܺܝܬܳܐ","severity":"info","text":"The word ܡܰܪܕܺܝܬܳܐ (mardīṯā) means 'rebellion' or 'insubordination', here linked to bodily desire. It echoes a theme of disobedience originating in Eden, as the homily connects postlapsarian desire with Adam's original transgression.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܡܰܪ ܓܶܝܪ ܡܳܪܰܥ","severity":"info","text":"The homily cites 'the Lord said' twice, first paraphrasing a call to become like children (cf. Matthew 18:3? or a lost apocryphon), then referencing resurrection and angelic likeness (cf. Matthew 22:30? or Syriac tradition). The exact source is uncertain.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܠܳܝ̈ܶܐ ܕܚܰܠܒܳܐ","severity":"info","text":"The phrase 'children of milk' (ܛܠܳܝ̈ܶܐ ܕܚܰܠܒܳܐ) reflects a Syriac ascetic ideal of prelapsarian innocence, where infants lack desire, shame, and sexual awareness. This motif appears in Syriac literature to symbolize the state before the Fall.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܝܟܰܢܳܐ ܕܡܶܢ ܕܰܗܘܳܬ ܚܛܺܝܬܳܐ","severity":"info","text":"The passage opens with a comparative structure ('And just as when sin was... so when...'), linking the Edenic past to the present test of the 'children of Adam'. This typological parallelism is characteristic of Syriac homiletic exegesis.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܗܳܟܘܳܬ ܠܰܡ","severity":"caution","text":"The phrase 'And if you are not thus' (ܘܶܐܢ ܗܳܟܘܳܬ ܠܰܡ) introduces a conditional that may be textually corrupt or elliptical. The syntax is ambiguous: the following clause 'you are not worthy' may lack a clear antecedent, possibly due to scribal omission.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical sayings is unclear; they may be paraphrases of canonical verses or from a Syriac apocryphon. The phrase 'children of milk' is a technical ascetic term but its precise referent (baptized infants? celibate monastics?) is not specified. The conditional clause at the end is syntactically incomplete, possibly due to textual corruption."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܐܰܝܟܰܢ ܗܳܟܺܝܠ ܐܳܡܪܺܝܢܰܢ ܕܠܳܐ ܡܶܫܬܰܩܠܳܐ ܪܶܓܬܳܐ ܡܶܢ ܒܢܰܝ̈ܢܳܫܳܐ؟ ܠܡܳܐ ܗܳܟܺܝܠ ܪܶܓܬܳܐ ܐܺܝܬ ܒܡܰܠܰܐܟ̈ܶܐ: ܕܶܐܡܰܪ ܡܳܪܰܢ ܕܰܐܟܘܳܬܗܽܘܢ ܬܶܗܘܽܘܢ؟ ܘܶܐܢ ܬܺܐܡܰܪ ܕܰܒܗܰܘ ܥܳܠܡܳܐ ܗܳܘܶܝܢܰܢ ܐܰܝܟ ܡܰܠܰܐܟ̈ܶܐ: ܐܶܠܳܐ ܢܶܫܡܰܥ ܕܶܐܡܰܪ ܡܳܪܰܢ ܕܰܐܝܟ ܕܬܶܫܬܰܟܚܽܘܢ ܬܶܬܕܰܒܪܽܘܢ. ܐܰܝܟ ܟܡܳܐ ܓܶܝܪ ܕܰܡܝܰܬܪܺܝܢ ܐܰܢ̱ܬܽܘܢ ܒܗܰܘ ܥܳܠܡܳܐ ܚܰܕ̱ܬܳܐ. ܘܶܐܢ ܬܺܐܡܰܪ ܕܺܐܝܬ ܐ̱ܢܳܫܳܐ ܕܩܳܝܡܳܐ ܒܗܽܘܢ ܪܶܓܬܳܐ: ܥܕܰܡܳܐ ܕܢܳܦܩܺܝܢ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ: ܪܶܓܬܳܐ ܡܳܕܶܝܢ ܩܳܝܡܳܐ ܒܗܽܘܢ ܒܗܰܘ ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ؟ ܠܰܘ ܗܳܟܰܢܳܐ ܐܳܡܰܪ ܐ̱ܢܳܐ: ܐܶܠܳܐ ܕܶܐܢ ܐ̱ܢܳܫ ܠܳܐ ܗܳܘܶܐ ܐܰܝܟ ܕܡܽܘܬܳܐ ܕܡܰܠܰܐܟ̈ܶܐ: ܗܳܠܶܝܢ ܕܠܰܝܬ ܒܗܽܘܢ ܪ̈ܓܺܝܓܳܬܳܐ ܕܒܰܒܣܰܪ ܘܪܶܓܰܬ ܦܰܓܪܳܐ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ: ܠܳܐ ܗܳܘܶܐ ܒܗܰܘ ܥܳܠܡܳܐ ܐܰܟܘܳܬܗܽܘܢ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ܀ ܡܳܪܰܢ ܕܶܝܢ ܐܶܫܬܰܘܕܺܝ: ܕܟܽܠܡܶܕܶܡ ܕܶܬܫܶܐܠܽܘܢ ܬܺܣܒܽܘܢ: ܘܠܰܝܬ ܡܶܕܶܡ ܕܶܬܫܐܠܽܘܢ ܟܰܕ ܡܗܰܝܡܢܺܝܢ ܐܰܢ̱ܬܽܘܢ ܒܺܝ: ܕܠܳܐ ܢܶܗܘܶܐ ܠܟܽܘܢ. ܡܶܛܽܠ ܡܳܢܳܐ ܗܳܟܺܝܠ ܠܳܐ ܫܳܐܠܺܝܢܰܢ ܠܶܗ ܠܡܳܪܰܢ ܗܺܝ ܗܳܕܶܐ: ܕܰܐܝܟ ܡܰܠܰܐܟ̈ܶܐ ܢܶܗܘܶܐ ܕܠܳܐ ܪ̈ܓܺܝܓܳܬܳܐ ܘܰܕܠܳܐ ܪܶܓܰܬ ܦܰܓܪܳܐ. ܘܗܳܘܶܝܢܰܢ ܐܰܝܟ ܨܶܒܝܳܢܶܗ ܓܡܺܝܪܳܐ ܕܡܳܪܰܢ؟ ܘܰܟܒܰܪ ܐܳܡܰܪ ܐܰܢ̱ܬ ܠܺܝ ܕܚܳܕܶܐ ܐ̱ܢܳܐ ܕܶܐܫܰܐܠܺܝܘܗ̱ܝ ܘܢܶܬܶܠ ܠܺܝ ܗܺܝ ܗܳܕܶܐ ܫܶܐܠܬܳܐ: ܕܺܐܝܬܶܝܗ ܡܰܘܗܰܒܬܳܐ ܪܰܒܬܳܐ ܕܡܶܬܝܰܗܒܳܐ ܒܚܽܘܒܳܐ: ܘܒܰܨܠܽܘܬܳܐ: ܘܰܒܨܰܘܡܳܐ ܘܰܒܡܽܘܟܳܟܳܐ.","english":"How then do they say that desire is not separable from human beings? Why then is there desire in angels? For the Lord said, \"Be like them.\" And if you say that in that world you will be like angels, yet hear that the Lord said, \"As you are found, so you will be governed.\" For the more you excel in that new world. And if you say that there is a human in whom desire remains until he departs from this world, does desire indeed remain in him on that day of judgment? Not thus does the Lord say, but that if a human is not like the death of angels, these who have no lusts of the flesh and no bodily desire from this world, he will not be in that world like them, as the Lord said. But the Lord confessed: \"Everything you ask, you will receive, and there is nothing you will ask while you believe in me that will not be yours.\" Why then do they not ask the Lord this: that they be like angels, without lusts and without bodily desire? And would they be according to the Lord's perfect will? And you already tell me that the Lord rejoices that I asked him and he gave me this question, which is a great gift given through love, and through prayer, and through fasting, and through humility.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܟܘܳܬܗܽܘܢ ܬܶܗܘܽܘܢ","severity":"info","text":"The phrase 'Be like them' echoes the angelic ideal in Matthew 22:30 or a similar Syriac tradition, though the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܝܟ ܕܬܶܫܬܰܟܚܽܘܢ ܬܶܬܕܰܒܪܽܘܢ","severity":"info","text":"The saying 'As you are found, so you will be governed' may allude to Matthew 16:27 or a similar judgment logion, but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܶܓܬܳܐ","severity":"info","text":"The Syriac noun regtā (desire) is central; here it is distinguished from bodily lusts (rəgīgātā dəbabsar) and linked to angelic or divine longing.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܠܰܐܟ̈ܶܐ","severity":"info","text":"The comparison with angels (malʾakē) reflects a Syriac ascetic ideal: humans can attain an angelic state through renunciation of bodily desire.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a rhetorical question about desire to a series of conditional arguments, culminating in an exhortation to ask God for freedom from lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܰܘܗܰܒܬܳܐ ܪܰܒܬܳܐ","severity":"info","text":"The 'great gift' (mawhabtā rabbtā) of asking God for purity through love, prayer, fasting, and humility echoes Syriac monastic teaching on the means to attain angelic desirelessness.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܐܰܝܟܰܢ, ܐ̱ܢܳܫܳܐ) that may affect the sense of the rhetorical questions; the translation assumes a consistent argument against the permanence of bodily desire."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܫܳܐܠܺܝܢܰܢ ܕܶܝܢ ܘܠܳܐ ܢܳܣܒܺܝܢܰܢ ܡܶܛܽܠ ܕܠܳܐ ܥܳܒܕܺܝܢܰܢ ܨܶܒܝܳܢܶܗ ܕܡܳܪܰܢ ܓܡܺܝܪܳܐ: ܒܗܳܝ ܕܠܳܐ ܢܳܛܪܺܝܢܰܢ ܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ ܗܳܠܶܝܢ ܪܰܘܪ̈ܒܶܐ ܘܠܳܐ ܡܰܚܒܺܝܢܰܢ ܘܠܳܐ ܡܶܬܡܰܟܟܺܝܢܰܢ ܐܰܝܟ ܕܶܐܬܡܰܟܰܟ ܡܳܪܰܢ: ܡܶܛܽܠ ܗܳܢܳܐ ܠܳܐ ܝܳܗܶܒ ܠܰܢ ܫܶܐܠܶܬܰܢ ܗܳܝ ܓܡܺܝܪܬܳܐ: ܐܶܠܳܐ ܟܰܕ ܢܶܗܘܶܐ ܡܺܝ̈ܬܶܐ ܠܥܳܠܡܳܐ: ܘܰܢܕܽܘܢ ܦܰܓܪ̈ܰܝܢ ܘܢܶܩܛܽܘܠ ܐܶܢܽܘܢ: ܡܶܛܽܠܳܬܳܗ ܕܺܝܠܳܗ ܕܰܚܛܺܝܬܳܐ ܕܥܳܡܪܳܐ ܒܰܢ: ܥܕܰܡܳܐ ܕܩܳܛܠܺܝܢܰܢ ܠܳܗ. ܐܰܝܠܶܝܢ ܠܰܡ ܕܰܠܒܶܫܘ ܠܰܡܫܺܝܚܳܐ ܒܶܣܪܗܽܘܢ ܨܠܰܒܘ ܠܽܘܩܒܰܠ ܟܽܠܗܶܝܢ ܫܶܐܠ̈ܳܬܗܽܘܢ ܘܰܪ̈ܓܺܝܓܳܬܗܽܘܢ ܘܟܶܢ ܠܰܒܫܽܘܗ̱ܝ. ܚܳܙܶܐ ܐܰܢ̱ܬ ܐܰܝܟܰܢ ܕܳܢܘ ܦܰܓܪ̈ܰܝܗܽܘܢ ܐ̱ܢܳܫܳܐ ܕܰܠܒܶܫܘ ܠܰܡܫܺܝܚܳܐ: ܘܠܳܐ ܝܰܗ̱ܒܘ ܠܗܽܘܢ ܕܢܶܚܕܽܘܢ ܘܶܢܬܬܢܺܝܚܽܘܢ ܒܰܢ̈ܝܳܚܰܘܗ̱ܝ ܕܗܳܢܳܐ ܥܳܠܡܳܐ ܘܰܒܦܽܘܢܳܩܰܘ̈ܗ̱ܝ ܘܒܰܪ̈ܓܺܝܓܳܬܶܗ: ܘܟܶܢ ܡܺܝܬܘ ܦܰܓܪ̈ܰܝܗܽܘܢ ܡܶܢ ܚܛܺܝܬܳܐ: ܘܠܰܒܫܽܘܗ̱ܝ ܠܰܡܫܺܝܚܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ: ܕܶܐܢ ܡܫܺܝܚܳܐ ܒܟܽܘܢ ܦܰܓܪܳܐ ܡܺܝܬ ܗ̱ܽܘ ܡܶܛܽܠ ܚܛܺܝܬܳܐ: ܪܽܘܚܳܐ ܕܶܝܢ ܚܰܝܳܐ ܗ̱ܝ ܡܶܛܽܠ ܙܰܕܺܝܩܽܘܬܳܐ܀ ܡܶܐܟ̈ܠܳܬܳܐ ܐܶܡܰܪ ܦܰܘܠܳܘܣ ܕܠܳܐ ܡܩܺܝܡ̈ܳܢ ܠܰܢ ܩܕܳܡ ܐܰܠܳܗܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܐܶܬܥܰܕܰܪܘ ܐܰܝܠܶܝܢ ܕܗܰܠܶܟܘ ܒܗܶܝܢ: ܐܶܠܳܐ ܛܥܰܘ ܠܰܐܠܳܗܳܐ ܡܶܢ ܕܶܐܟܰܠܘ ܘܶܐܬܦܰܢܰܩܘ: ܘܰܣܠܶܩ ܒܗܽܘܢ ܪܽܘܓܙܶܗ ܕܡܳܪܝܳܐ. ܚܳܙܶܐ ܐܰܢ̱ܬ ܐܰܝܟܰܢ ܠܳܐ ܫܳܒ̈ܩܳܢ ܠܰܢ ܡܶܐܟ̈ܠܳܬܳܐ ܘܦܽܘܢܳܩ̈ܶܐ ܕܰܢܩܽܘܡ ܩܕܳܡ ܐܰܠܳܗܳܐ.","english":"You ask and do not take, because you do not fulfill the complete will of the Lord, in that you do not keep his great commandments, and you do not humble yourselves and do not become lowly as the Lord became lowly. For this reason, that perfect request is not given to you. But when you die to the world, and your bodies are dried up and your bones are cut off, because of the sin that dwells in you, until you kill it. Those who clothed themselves in Christ crucified their flesh against all their requests and desires, and yet they put him on. See how their bodies became a garment that clothed Christ, and they did not give themselves to enjoy and take delight in the pleasures of this world and its commandments and its desires, and yet their bodies died from sin, and they put on Christ. For this reason he said: \"If Christ is in you, the body died because of sin, but the spirit lives because of righteousness.\" Paul said that foods do not raise you up before God, because those who walked in them were not helped, but they angered God by eating and being filled, and the Lord's wrath rose up against them. See how foods and commandments do not leave you to stand before God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܶܒܝܳܢܶܗ ܕܡܳܪܰܢ","severity":"info","text":"The phrase 'the will of the Lord' (ṣeḇyānēh d-Māryā) is a key theological term in this homily, denoting divine intention as the standard for human desire.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܢ ܡܫܺܝܚܳܐ ܒܟܽܘܢ ܦܰܓܪܳܐ ܡܺܝܬ ܗ̱ܽܘ ܡܶܛܽܠ ܚܛܺܝܬܳܐ: ܪܽܘܚܳܐ ܕܶܝܢ ܚܰܝܳܐ ܗ̱ܝ ܡܶܛܽܠ ܙܰܕܺܝܩܽܘܬܳܐ","severity":"info","text":"This echoes Pauline theology (cf. Rom 8:10; 1 Cor 15:22) contrasting the body's death due to sin with the spirit's life through righteousness, though not a direct quotation.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܐܟ̈ܠܳܬܳܐ","severity":"info","text":"The reference to 'foods' (mēkullāṯā) that do not raise one before God reflects ascetic concerns in Syriac monasticism, where dietary restraint was linked to spiritual purity.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a direct address to the audience ('You ask and do not take') to a scriptural exemplum (those who clothed themselves in Christ), then to a Pauline citation, forming a tripartite rhetorical unit.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܢܕܽܘܢ ܦܰܓܪ̈ܰܝܢ ܘܰܢܶܩܛܽܘܠ ܐܶܢܽܘܢ","severity":"caution","text":"The phrase 'your bodies are dried up and your bones are cut off' is ambiguous: it may refer to ascetic mortification or to a metaphorical death to worldly desires; the homily does not clarify.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who clothed themselves in Christ' is unspecified—possibly martyrs or ascetics. The phrase 'foods do not raise you up before God' may refer to Eucharistic or ordinary meals; the context suggests ordinary food as a distraction."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܥܰܠ ܗܰܘ ܗܳܟܺܝܠ ܣܰܒܪܳܐ ܐܰܠܶܦ ܐܶܢܽܘܢ ܒܺܝܫܳܐ ܠܰܕܒܶܝܬ ܐܳܕܳܡ: ܕܗܳܟܰܢ ܠܰܡ ܝܳܪܒܺܝܢ ܐܰܢ̱ܬܽܘܢ ܐܰܝܟ ܐܰܠܳܗܳܐ: ܘܟܶܢ ܗ̱ܽܘ ܠܰܡ ܐܺܝܬ ܠܳܗ ܦܽܘܪܣܳܐ ܕܬܰܦܪܽܘܢ ܬܶܣܓܽܘܢ: ܘܬܶܥܒܕܽܘܢ ܟܽܠ ܕܨܳܒܶܝܢ ܐܰܢ̱ܬܽܘܢ: ܐܰܝܟ ܕܰܥܒܰܕ ܒܳܪܽܘܝܳܐ. ܘܰܨܒܳܐ ܐܳܕܳܡ ܕܢܶܡܪܰܕ ܘܢܶܬܛܦܺܝܣ: ܕܢܶܗܘܶܐ ܒܰܕܡܽܘܬܳܐ ܕܫܰܘܬܳܦܽܘܬܳܐ ܕܚܰܝ̈ܘܳܬܳܐ. ܘܠܳܐ ܝܺܕܰܥ ܐܳܕܳܡ ܕܦܳܪܶܝܢ ܗ̱ܘܰܘ ܘܣܳܓܶܝܢ ܐܶܠܽܘ ܢܛܰܪܘ ܦܽܘܩܕܳܢܳܐ: ܐܰܝܟܰܢ ܕܰܐܦܪܺܝ ܗ̱ܘܳܐ ܠܚܰܘܳܐ ܒܡܶܠܰܬ ܡܳܪܰܢ ܕܠܳܐ ܪܶܓܬܳܐ. ܐܳܦܶܢ ܕܶܝܢ ܗܶܢܽܘܢ ܕܠܳܐ ܡܶܠܬܶܗ ܕܡܳܪܰܢ ܠܳܐ ܡܶܫܟܚܺܝܢ ܗ̱ܘܰܘ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܡܶܕܶܡ: ܐܶܠܳܐ ܣܒܰܪܘ ܕܗܳܘܶܐ ܒܶܠܥܳܕ ܡܳܪܰܢ ܡܶܕܶܡ ܕܶܐܡܰܪ ܒܺܝܫܳܐ: ܒܗܳܕܶܐ ܚܛܳܐ ܐܳܕܳܡ ܘܰܐܣܟܶܠ ܕܶܐܬܛܦܺܝܣ ܠܡܶܠܟܶܗ ܕܒܺܝܫܳܐ: ܠܳܐ ܐܶܫܟܰܚ ܕܢܶܣܥܽܘܪ ܒܰܥܒܳܕܳܐ: ܒܶܠܥܳܕ ܡܶܢ ܒܳܪܽܘܝܳܐ: ܐܶܠܳܐ ܐܶܫܬܰܦܰܠ ܘܰܢܦܰܩ ܡܶܢ ܦܰܪܕܰܝܣܳܐ ܕܡܰܠܟܽܘܬܳܐ. ܘܰܟܒܰܪ ܬܺܐܡܰܪ ܕܡܶܟܺܝܠ ܕܠܳܐ ܐܶܫܟܰܚ ܕܢܶܣܥܽܘܪ ܒܰܥܒܳܕܳܐ ܡܶܕܶܡ ܒܶܠܥܳܕܰܘܗ̱ܝ ܕܒܳܪܽܘܝܳܐ: ܥܰܠ ܡܳܢܳܐ ܐܰܦܩܶܗ ܘܶܐܚܰܕ ܬܰܪܥܶܗ ܕܦܰܪܕܰܝܣܳܐ ܕܠܳܐ ܢܶܥܽܘܠ ܠܶܗ؟ ܗܳܝ ܓܶܝܪ ܣܰܟܠܽܘܬܶܗ ܙܥܽܘܪܝܳܐ ܗ̱ܘܳܬ: ܕܰܨܒܳܐ ܕܢܶܗܘܶܐ ܣܰܩܽܘܒܠܳܐ ܠܒܳܪܽܘܝܶܗ: ܘܢܺܬܶܒ ܠܩܽܘܒܠܶܗ ܘܢܶܥܨܶܝܘܗ̱ܝ: ܐܰܝܟ ܕܰܐܣܒܰܪ ܕܗܳܘܶܐ ܐܰܟܘܳܬܶܗ: ܘܰܐܪܰܥ ܠܶܗ ܒܚܰܝܠܳܐ: ܐܶܠܽܘ ܠܳܐ ܓܶܝܪ ܕܰܪܢܳܐ ܕܠܳܐ ܚܳܫܶܒ ܐ̱ܢܳܐ ܠܶܗ: ܕܳܚܶܠ ܗ̱ܘܳܐ ܡܶܢ ܦܽܘܩܕܳܢܶܗ: ܘܳܐܦ ܫܳܡܰܥ ܗ̱ܘܳܐ ܠܶܗ. ܐܶܠܳܐ ܐܳܦ ܕܠܳܐ ܪܶܓܬܳܐ ܐܶܬܛܰܡܰܐ ܘܰܗܘܰܘ ܒܡܶܕܶܡ ܕܰܐܪܡܺܝ ܒܺܝܫܳܐ ܒܶܐܕܢܰܝ̈ܗܽܘܢ.","english":"On this account, then, the evil one taught Adam’s household this expectation: that you would not increase as God, and that there is no limit for you to be fruitful and multiply, and that you would do everything you desire, like the Creator. And Adam desired to rebel and to be joined, that he might be in the likeness of the partnership of the animals. And Adam did not know that they were fruitful and multiplying until they kept the commandment, just as Eve was formed by the word of the Lord without desire. Moreover, even these hands of yours could not do anything without the word of the Lord, but they thought that something could exist apart from the Lord, something that the evil one said. In this sin Adam erred and was foolish, that he was joined to the counsel of the evil one; he was not able to accomplish anything in deed apart from the Creator, but he was humbled and went out from the Paradise of the Kingdom. And now it will be said: Since he was not able to accomplish anything in deed apart from the Creator, why did he expel him and take hold of the gate of Paradise so that he would not enter? For that folly of his was small: that he desired to be an opponent to his Creator, and to sit in opposition to him and to resist him, as he thought that he would be his equal, and he showed him by force. For if not, the arm that does not consider itself, would it have feared his commandment and also obeyed him? But even without desire, he was defiled, and they were in something that the evil one cast into their hands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܰܘܬܳܦܽܘܬܳܐ","severity":"info","text":"The term šawtāpūtā (partnership) here denotes sexual union, a key concept in Syriac ascetical literature contrasting human marriage with animal mating.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܦܪܺܝ ܗ̱ܘܳܐ ܠܚܰܘܳܐ ܒܡܶܠܰܬ ܡܳܪܰܢ","severity":"info","text":"The formation of Eve by the Lord's word echoes Genesis 2:22, but the homily stresses it occurred 'without desire' (ܕܠܳܐ ܪܶܓܬܳܐ), a distinctive ascetical reading.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily's contrast between Adam's desire for animal-like partnership and the asexual creation of Eve reflects Syriac encratite traditions that idealize procreation without sexual desire.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address ('your hands') to a rhetorical question about Adam's expulsion, marking a transition from exhortation to theological reflection on the fall.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܠܳܐ ܐܳܦ ܕܠܳܐ ܪܶܓܬܳܐ ܐܶܬܛܰܡܰܐ","severity":"caution","text":"The phrase 'even without desire, he was defiled' is ambiguous: it may refer to Adam's defilement despite lack of desire, or to a general principle that sin defiles regardless of intent.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'he was defiled' (ܐܶܬܛܰܡܰܐ) is unclear: likely Adam, but possibly the evil one or a generic subject.","The phrase 'into their hands' (ܒܶܐܕܢܰܝ̈ܗܽܘܢ) shifts from singular to plural, possibly addressing the audience or Adam's household collectively."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܡܶܚܕܳܐ ܓܶܝܪ ܕܶܐܬܛܦܺܝܣܘ ܘܝܰܗ̱ܒܘ ܡܰܫܡܰܥܬܗܽܘܢ ܥܶܠܰܬ ܡܰܚܫܰܒܬܳܐ ܒܺܝܫܬܳܐ ܛܥܳܡܬܶܗ ܕܡܰܘܬܳܐ: ܘܶܐܬܩܰܒܥܰܬ ܒܠܶܒܗܽܘܢ. ܘܶܐܢ ܬܺܐܡܰܪ ܕܗܳܐ ܗܰܕܳܡ̈ܶܐ ܐܺܝܬܰܝܗܽܘܢ ܗ̱ܘܰܘ ܐܰܝܟ ܕܠܳܗ ܠܫܰܘܬܳܦܽܘܬܳܐ: ܐܰܢ̱ܬ ܕܶܝܢ ܐܶܢ ܠܳܐ ܨܳܒܶܐ ܐܰܢ̱ܬ ܒܳܗ ܒܫܰܘܬܳܦܽܘܬܳܐ: ܗܳܠܶܝܢ ܕܬܶܦܫܽܘܪ ܗ̱ܽܘ ܡܶܢܗܽܘܢ: ܥܒܰܕ ܐܶܢܽܘܢ ܒܳܪܽܘܝܳܐ܀ ܡܳܕܶܝܢ ܛܰܪ ܦܽܘܩܕ̈ܳܢܰܘܗ̱ܝ ܝܰܘܡܳܢ ܐܰܝܟ ܕܶܐܡܰܪ ܠܳܟ ܘܬܳܐ ܠܘܳܬ ܓܡܺܝܪܽܘܬܳܐ ܗܳܝ ܕܰܐܘܒܶܕ ܐܳܕܳܡ: ܘܗܳܐ ܫܰܩܠܳܗ ܡܶܢܳܟ ܠܪܶܓܬܳܐ: ܡܳܐ ܕܶܐܬܰܝܬ ܠܗܰܘ ܡܶܕܶܡ ܕܰܢܦܰܠ ܡܶܢܶܗ ܐܳܕܳܡ. ܘܡܳܐ ܕܰܗܘܰܝܬ ܩܰܕܺܝܫܳܐ ܕܠܳܐ ܪܶܓܬܳܐ: ܚܳܙܶܐ ܐܰܢ̱ܬ ܕܕܰܦܫܳܪܳܐ ܐܶܢܽܘܢ ܗܳܠܶܝܢ ܗܰܕ̈ܳܡܶܐ ܘܠܰܘ ܕܫܰܘܬܳܦܽܘܬܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܬܽܘܒ ܣܳܠܩܳܐ ܥܰܠ ܒܳܠܳܟ ܪܶܓܬܳܐ ܡܳܐ ܕܗܳܘܶܝܬ ܩܰܕܺܝܫܳܐ: ܘܠܳܐ ܪܳܐܶܓ ܐܰܢ̱ܬ ܠܳܗ ܠܫܰܘܬܳܦܽܘܬܳܐ: ܐܰܝܟ ܕܠܳܐ ܪܳܐܶܓ ܠܳܗ ܡܺܝܬܳܐ ܕܰܫܩܺܝܠܳܐ ܢܰܦܫܶܗ. ܐܶܠܳܐ ܐܰܢ̱ܬ ܗܳܟܘܳܬ: ܐܳܦ ܚܺܐܪܽܘܬܳܟ ܐܶܫܬܰܡܥܰܬ ܠܒܺܝܫܳܐ ܘܰܨܒܰܝܬ ܒܳܗ ܐܰܝܟ ܐܳܕܳܡ ܘܝܰܗܒܳܗ ܠܳܟ ܒܳܪܽܘܝܳܟ ܒܚܶܡܬܳܐ ܐܰܝܟ ܕܰܠܐܳܕܳܡ: ܘܪܳܓܶܙ ܕܶܝܢ ܡܶܛܽܠ ܕܡܰܪܦܶܝܢܰܢ ܩܰܕܺܝܫܽܘܬܳܐ ܕܡܰܠܳܐܟ̈ܶܐ ܘܡܶܬܕܰܡܶܝܢܰܢ ܒܰܒܥܺܝܪܳܐ. ܘܡܶܬܪܰܚܰܡ ܥܠܰܝܟ ܐܰܝܟ ܕܥܰܠ ܐܳܕܳܡ ܘܢܳܛܰܪ ܐܰܢ̱ܬ ܟܺܐܢܽܘܬܳܐ ܘܚܳܝܶܐ ܐܰܢ̱ܬ ܟܰܕ ܒܫܰܘܬܳܦܽܘܬܳܐ ܐܰܢ̱ܬ. ܘܶܐܢ ܬܺܐܡܰܪ ܕܥܰܠ ܡܳܢܳܐ ܥܒܰܕ ܕܶܟܪܳܐ ܘܢܶܩܒܬܳܐ؟ ܙܶܠ ܪܫܺܝܘܗ̱ܝ ܕܥܰܠ ܡܳܢܳܐ ܥܒܰܕ ܕܶܟܪܳܐ ܘܢܶܩܒܬܳܐ. ܘܗܽܘ ܐܳܡܰܪ ܠܳܟ: ܕܠܳܐ ܡܶܕܶܡ ܡܣܰܓܦܳܐ ܗ̱ܘܳܬ ܠܳܟ: ܐܶܠܽܘ ܐܰܢ̱ܬ ܠܳܐ ܨܒܰܝܬ ܕܰܐܝܟ ܒܥܺܝܪܳܐ ܬܶܗܘܶܐ ܘܠܳܐ ܐܰܝܟ ܡܰܠܰܐܟ̈ܶܐ.","english":"Immediately, then, they were deceived and gave their hearing to the cause of the evil thought, the taste of death, and it was fixed in their heart. And if you say, \"Behold, these members were not for partnership; you, however, if you do not desire that partnership, then you would be separated from them; do as your Creator did.\" How long will you transgress his commandments, day by day, as he said to you, \"Come to the perfection that destroyed Adam\"? And behold, he has taken desire from you. When you came to that which fell from Adam, and when you were holy, without desire, you see that these members are for procreation and not for partnership, because desire will no longer arise in your mind when you were holy, and you do not yearn for partnership, just as a dead person who has taken his own soul does not yearn for it. But you, on the contrary: your freedom also was heard by the evil one, and you desired it like Adam, and your Creator gave it to you in anger, as to Adam; and he is angry because you abandon the holiness of angels and liken yourself to a beast. And he has compassion on you, as on Adam, and you preserve sorrow and you live while you are in partnership. And if you say, \"Why did he make male and female?\" Go, ask him why he made male and female. And he will say to you: \"Nothing was lacking for you; if you had not wished to be like a beast and not like angels.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܶܚܕܳܐ","severity":"info","text":"The opening adverb 'immediately' links this passage to the preceding narrative of Adam's deception, emphasizing the swift internalization of the evil thought.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܰܘܬܳܦܽܘܬܳܐ","severity":"info","text":"The term 'partnership' (šawtāpūtā) is a key concept in Syriac ascetical theology, denoting sexual union; here it is contrasted with procreation (ܕܰܦܫܳܪܳܐ) and holiness.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Come to the perfection that destroyed Adam","severity":"info","text":"This phrase alludes to the Eden narrative (Gen 3) and the concept of 'perfection' (ܓܡܺܝܪܽܘܬܳܐ) as a state lost through desire, echoing early Syriac exegesis of the fall.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"holiness of angels","severity":"info","text":"The contrast between angelic holiness and bestial desire reflects a common theme in Syriac monastic literature, where the ideal human state is angelic and asexual.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"And if you say...","severity":"info","text":"The passage employs a dialogic structure with hypothetical objections ('if you say'), a rhetorical device typical of Syriac memre, guiding the listener toward ascetical renunciation.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܬܺܐܡܰܪ ܕܥܰܠ ܡܳܢܳܐ ܥܒܰܕ ܕܶܟܪܳܐ ܘܢܶܩܒܬܳܐ","severity":"caution","text":"The Syriac text here is ambiguous: the repeated question 'why did he make male and female?' may be a scribal duplication or a deliberate rhetorical emphasis; the English draft smooths it.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the taste of death' (ܛܥܳܡܬܶܗ ܕܡܰܘܬܳܐ) could be read as a metaphor for the fall or as a reference to the forbidden fruit; the text does not specify.","The identity of the speaker in the dialogic sections ('he will say to you') is unclear—possibly the Creator or the homilist's persona."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܚܳܪ ܠܰܡ ܓܶܝܪ ܒܰܪܢܳܫܳܐ ܒܰܒܥܺܝܪܳܐ ܘܰܪܚܶܡ ܕܢܶܗܘܶܐ ܐܰܟܘܳܬܳܗ ܘܰܣܢܳܐ ܩܰܕܺܝܫܽܘܬܳܐ ܕܡܰܠܰܐܟ̈ܶܐ: ܗܳܢܰܘ ܕܶܝܢ ܥܰܠ ܣܰܒܪܳܐ ܕܝܳܪܶܒ ܡܶܢ ܡܰܠܰܐܟ̈ܶܐ ܘܗܳܘܶܐ ܐܰܝܟ ܡܳܪܗܽܘܢ. ܘܰܗܘܰܘ ܥܺܝܪ̈ܶܐ ܒܥܳܩܬܳܐ ܥܰܠ ܡܰܦܽܘܠܬܳܐ ܕܳܐܕܳܡ ܘܥܰܠ ܪܽܘܓܙܳܐ ܕܩܰܒܶܠ ܡܶܢ ܒܺܝܫܳܐ: ܘܰܗܘܳܬ ܒܗܰܘ ܙܰܒܢܳܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܠܥܶܠܳܝ̈ܶܐ ܥܰܡ ܬܰܚܬܳܝ̈ܶܐ: ܥܰܠ ܕܫܳܛ ܐܳܕܳܡ ܡܶܠܬܳܐ ܕܒܳܪܶܝܗ. ܗܳܟܰܢܳܐ ܗܳܟܺܝܠ ܝܰܘܡܳܢ: ܡܳܐ ܕܰܢܛܰܪܢ ܡ̈ܶܠܰܘܗ̱ܝ ܕܡܳܪܰܢ ܡܶܬܪܰܥܶܝܢ ܥܰܡܰܢ ܥܶܠܳܝ̈ܶܐ. ܡܶܢ ܕܶܐܬܓܠܺܝ ܕܶܝܢ ܝܶܫܽܘܥ ܓܠܳܐ ܠܡܰܢ ܕܨܳܒܶܐ ܕܢܶܗܘܶܐ ܐܰܝܟ ܒܪܺܝܬܶܗ ܕܳܐܕܳܡ ܩܰܕܡܳܝܬܳܐ. ܡܶܢ ܩܕܳܡ ܓܶܝܪ ܡܶܐܬܺܝܬܶܗ ܕܡܳܪܰܢ: ܐܰܠܺܝܨܳܐ ܗ̱ܘܳܬ ܡܰܠܟܽܘܬܳܐ ܕܰܫܡܰܝܳܐ ܒܗܳܝ ܕܠܳܐ ܓܰܠܝܳܐ ܗ̱ܘܳܬ ܠܟܽܠ ܐ̱ܢܳܫ. ܘܚܰܕܚܕ̈ܳܢܶܐ ܗ̱ܘ ܐܰܝܠܶܝܢ ܕܰܐܠܶܨܘ ܢܰܦܫܗܽܘܢ ܘܶܐܬܡܰܟܰܟܘ ܘܰܥܒܰܕܘ ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܘܶܐܕܪܟܽܘܗ̱ܝ: ܗܳܢܰܘ ܕܶܝܢ: ܗܳܐ ܓܰܠܝܳܐ ܝܰܘܡܳܢܳܐ ܠܟܽܠ ܕܪܳܚܶܡ ܠܳܗ܀ ܡܶܢ ܕܰܫܒܰܩܘ ܗܳܟܺܝܠ ܕܒܶܝܬ ܐܳܕܳܡ ܫܡܰܝܳܐ: ܘܰܪܚܶܡܘ ܐܰܪܥܳܐ: ܘܗܳܠܶܝܢ ܕܡܶܬܚ̈ܰܙܝܳܢ: ܘܰܥܒܰܪܘ ܥܰܠ ܢܳܡܽܘܣܳܐ ܕܒܳܪܽܘܝܳܐ ܘܶܐܬܳܐ ܐܰܠܳܗܳܐ ܪܫܳܐ ܐܶܢܽܘܢ ܘܶܐܬܪܰܚܰܡ ܥܠܰܝܗܽܘܢ ܘܣܳܡ ܠܗܽܘܢ ܢܳܡܽܘܣܳܐ ܐ̱ܚܪܺܢܳܐ ܡܶܢ ܒܳܬܰܪ ܕܰܥܒܰܪܘ ܥܰܠ ܩܰܕܡܳܝܳܐ ܘܰܐܦܶܣ ܠܗܽܘܢ ܐܰܠܳܗܳܐ ܕܢܶܫܬܰܘܬܦܽܘܢ: ܟܶܢ ܗܘܳܬ ܡܰܪܕܺܝܬܳܐ ܕܪܶܓܬܳܐ ܕܙܽܘܘܳܓܳܐ ܒܳܐܕܳܡ ܘܰܒܚܰܘܳܐ: ܘܟܶܢ ܒܚܰܪܬܳܐ ܕܟܽܠܳܗ ܣܰܟܠܽܘܬܶܗ ܐܶܫܬܰܘܬܰܦ.","english":"Look, then, at the man who looked upon the beast and desired to become like it, and who rejected the holy state of the angels. That one, I say, hoped to increase from the angels and to become like his Lord. And the Watchers were in distress over the fall of Adam and over the wrath that he received from the Evil One. And at that time there was enmity between the upper ones and the lower ones, because Adam rejected the word of his Creator. Thus, then, I say: when he transgressed the words of his Lord, he was shepherded along with the upper ones. When, however, Jesus was revealed, he showed to whom he wished to be like the first creation of Adam. For before the coming of his Lord, the kingdom of heaven was constrained in that it was not revealed to every person. And those who constrained themselves and humbled themselves and did the will of God attained it. That one, I say: behold, it is revealed today to all who desire it. When, then, the house of Adam left heaven and desired earth, and those things that are visible, and transgressed the law of the Creator, God came, their head, and had compassion on them and set for them another law after they had transgressed the first one. And God gave them that they might be partners. Thus was the discipline of the desire for marriage in Adam and Eve, and thus at the end of all his folly he became a partner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܳܪ ܠܰܡ ܓܶܝܪ ܒܰܪܢܳܫܳܐ ܒܰܒܥܺܝܪܳܐ","severity":"info","text":"The opening clause contrasts human and animal desire: the man looks at the beast and wishes to become like it, marking a descent from angelic holiness.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܺܝܪ̈ܶܐ","severity":"info","text":"The 'Watchers' (ʿīrē) are angelic beings, here distressed over Adam's fall; the term is standard in Syriac angelology and appears in apocalyptic traditions.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܢ ܕܶܐܬܓܠܺܝ ܕܶܝܢ ܝܶܫܽܘܥ","severity":"info","text":"The revelation of Jesus is presented as a turning point, echoing New Testament themes of Christ as revealer (e.g., Luke 10:22) and aligning with Syriac typology of Christ restoring Adam's original state.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܶܝܬ ܐܳܕܳܡ ܫܡܰܝܳܐ","severity":"info","text":"The 'house of Adam' leaving heaven for earth reflects a Syriac tradition of Adam's original dwelling in paradise as a prelapsarian state, later lost through transgression.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܢܳܐ ܗܳܟܺܝܠ ܝܰܘܡܳܢ","severity":"info","text":"The repeated 'Thus, then, I say' (hāḵanā hāḵīl yawmāṯ) marks a homiletic refrain, structuring the passage as a series of interpretive conclusions about Adam's fall and divine response.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܟܶܢ ܒܚܰܪܬܳܐ ܕܟܽܠܳܗ ܣܰܟܠܽܘܬܶܗ ܐܶܫܬܰܘܬܰܦ","severity":"info","text":"The final note that Adam 'became a partner' (eštawtep) in marriage at the end of his folly reflects a later Syriac ascetical reading that marital desire is a postlapsarian discipline, not an original state.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Evil One' (ܒܺܝܫܳܐ) is ambiguous: it may refer to Satan or to a personified evil thought; the text does not specify.","The phrase 'he was shepherded along with the upper ones' (ܡܶܬܪܰܥܶܝܢ ܥܰܡܰܢ ܥܶܠܳܝ̈ܶܐ) is unclear: it may mean Adam was guided by angels or that he was counted among them; the reading taken is the latter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܟܬܺܝܒ ܓܶܝܪ ܕܡܶܢ ܒܳܬܰܪ ܕܰܪܫܳܝܗ̱ܝ ܐܰܠܳܗܳܐ ܠܳܐܕܳܡ ܘܰܐܦܶܣ ܠܶܗ ܕܢܶܩܢܶܐ ܡܶܕܶܡ ܕܰܪܚܶܡ: ܢܦܰܩ ܐܳܕܳܡ ܡܶܢ ܦܰܪܕܰܝܣܳܐ ܘܰܦܠܰܚ ܐܰܪܥܳܐ ܕܶܐܬܢܣܶܒ ܡܶܢܳܗ: ܘܰܚܟܰܡ ܠܚܰܘܳܐ ܘܝܶܠܕܰܬ ܠܩܳܐܶܝܢ. ܐܺܝܬ ܕܶܝܢ ܪܶܓܬܳܐ ܘܺܐܝܬ ܪܶܓܬܳܐ. ܪܶܓܬܳܐ ܕܫܰܘܬܳܦܽܘܬܳܐ ܐ̱ܚܪܺܬܳܐ ܗ̱ܝ: ܘܪܶܓܬܳܐ ܕܠܳܐ ܬܶܪܰܓ ܡܶܕܶܡ ܕܺܐܝܬ ܠܚܰܒܪܳܟ ܐ̱ܚܪܺܬܳܐ ܗ̱ܝ. ܗܳܟܰܢ ܐܳܦ ܝܰܘܡܳܢ: ܡܳܐ ܕܰܪܚܶܡܘ ܒܢܰܝ̈ ܐܳܕܳܡ ܫܡܰܝܳܐ ܘܰܫܒܰܩܘ ܐܰܪܥܳܐ ܘܟܽܠ ܕܺܐܝܬ ܒܳܗ: ܘܰܬܠܰܘ ܪܶܥܝܳܢܗܽܘܢ ܘܦܰܓܪ̈ܰܝܗܽܘܢ ܡܶܢ ܝܽܘܬܪܳܢܳܐ ܥܳܒܽܘܪܳܐ ܘܶܐܬܡܰܟܰܟ ܪܶܥܝܳܢܗܽܘܢ: ܐܰܝܟ ܕܺܝܕܰܥ ܕܢܶܬܬܪܺܝܡ ܘܢܶܫܒܽܘܩ ܫܡܰܝܳܐ ܘܢܺܐܪܰܬ ܐܰܪܥܳܐ܀ ܡܳܐ ܗܳܟܺܝܠ ܕܶܐܣܬܰܪܰܩܘ ܘܶܐܬܡܰܟܰܟܘ ܐܰܝܟ ܕܶܐܬܬܪܺܝܡܘ ܡܶܢ ܒܪܺܝܫܺܝܬ: ܟܶܢ ܡܶܬܥܰܩܪܳܐ ܡܰܪܕܺܝܬܳܐ ܕܪܶܓܬܳܐ ܡܶܢܗܽܘܢ. ܐܰܝܟܰܢ ܓܶܝܪ ܕܡܶܢ ܕܰܪܚܶܡ ܪܶܥܝܳܢܗܽܘܢ ܐܰܪܥܳܐ ܘܟܽܠ ܕܒܳܗ: ܟܶܢ ܐܰܦܶܣ ܠܗܽܘܢ ܐܰܠܳܗܳܐ ܕܬܶܗܘܶܐ ܒܗܽܘܢ ܪܶܓܬܳܐ: ܗܳܟܰܢ ܐܳܦ ܝܰܘܡܳܢ: ܡܳܐ ܕܰܫܒܰܩܘ ܐܰܪܥܳܐ ܘܟܽܠ ܕܒܳܗ: ܘܚܳܪܘ ܒܡܳܪܰܢ ܒܰܫܡܰܝܳܐ: ܘܰܐܕܪܶܟܘ ܗܰܘ ܡܶܕܶܡ ܕܰܐܘܒܶܕ ܐܳܕܳܡ: ܘܺܝܕܰܥܘ ܡܳܢܰܘ ܫܪܳܪܳܐ: ܘܪܰܘܡܳܐ ܘܥܽܘܡܩܳܐ ܘܽܐܘܪܟܳܐ ܘܰܦܬܳܝܳܐ: ܟܶܢ ܡܶܬܚܰܪܪܺܝܢ ܡܶܢ ܡܰܪܕܺܝܬܳܐ ܕܪܶܓܬܳܐ: ܘܦܳܣܶܩ ܠܳܗ ܐܰܠܳܗܳܐ ܡܶܢܗܽܘܢ ܘܗܳܘܶܝܢ ܐܰܝܟ ܡܰܠܰܐܟ̈ܶܐ ܕܒܰܫܡܰܝܳܐ ܕܠܳܐ ܪܳܓܺܝܢ. ܐܶܡܰܪ ܓܶܝܪ ܫܠܺܝܚܳܐ ܕܗܳܠܶܝܢ ܐܳܡܰܪ ܐ̱ܢܳܐ: ܕܰܐܝܟܰܢܳܐ ܕܛܰܝܶܒܬܽܘܢ ܗܰܕܳܡܰܝ̈ܟܽܘܢ ܙܰܝܢܳܐ ܠܰܚܛܺܝܬܳܐ: ܗܳܟܰܢܳܐ ܐܶܬܛܰܝܰܒܘ ܠܡܶܫܡܰܥ ܐܶܕܢܳܐ ܕܟܺܐܢܽܘܬܳܐ.","english":"It is written, for after God created Adam and gave him permission to desire whatever he loved, Adam went out from Paradise and tilled the earth that was taken from it, and he knew Eve and she bore Cain. Now there is desire and there is desire. The desire for another kind of partnership is one thing, and the desire that does not covet anything that belongs to your companion is another. So also today: when the sons of Adam loved the heavens and left the earth and everything in it, and turned their minds and bodies away from transient profit, and their mind was humbled, as one who knows that he might be exalted and leave the heavens and inherit the earth. What then? When they were emptied and humbled, as they were exalted from the beginning, now the discipline of desire is uprooted from them. For just as when their mind loved the earth and everything in it, God gave them permission that desire should be in them, so also today: when they left the earth and everything in it, and looked to their Lord in heaven, and attained that which Adam lost, and knew what truth is, and height and depth and length and breadth, now they are freed from the discipline of desire, and God removes it from them, and they become like the angels in heaven, who do not desire. For the Apostle says that these say, \"I am,\" that just as your members are made ready for sin, so be ready to hear the voice of purity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܶܓܬܳܐ","severity":"info","text":"The Syriac term r e g t ā (desire) is used twice in a deliberate wordplay: first for the desire that led to the Fall, then for a purified desire that does not covet. The homilist distinguishes between a desire for partnership and a desire that respects the other's possessions.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܡܰܪ ܓܶܝܪ ܫܠܺܝܚܳܐ","severity":"info","text":"The phrase 'the Apostle says' introduces a paraphrase of Romans 6:13 or a similar Pauline exhortation about members being ready for sin and purity. The exact verse is not cited verbatim, but the allusion is clear.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܠܰܐܟ̈ܶܐ","severity":"info","text":"The comparison of the purified faithful to angels who 'do not desire' reflects a common Syriac ascetical ideal: the angelic life is one of freedom from sexual and material desire, a state regained through humility and renunciation.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܢ ܐܳܦ ܝܰܘܡܳܢ","severity":"info","text":"The homilist uses a repeated structural pattern: 'so also today' (hāḵa ʾāp yawmāṯ) to draw a parallel between Adam's fall and the contemporary ascetic's journey. This rhetorical device reinforces the moral lesson across the passage.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܐ","severity":"caution","text":"The Syriac phrase 'I am' (ʾĕnā) is ambiguous: it may be a direct quotation from a lost source or a gloss. The text is corrupt or unclear at this point, and the exact referent of the Apostle's citation is uncertain.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'these say, \"I am\"' is obscure; it may be a fragment of a Pauline citation or a scribal error. The reading taken is that it introduces a moral exhortation, but the precise source is lost.","The distinction between the two kinds of desire is not fully elaborated; the homilist may be drawing on a lost exegetical tradition."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܗܳܫܳܐ ܐܰܝܟ ܕܝܳܕܥܺܝܢܰܢ ܕܢܶܫܒܽܘܩ ܫܡܰܝܳܐ ܘܢܺܐܪܰܬ ܐܰܪܥܳܐ: ܗܳܟܰܢܳܐ ܢܶܫܒܽܘܩ ܐܰܪܥܳܐ ܘܢܺܐܪܰܬ ܫܡܰܝܳܐ: ܘܗܳܐ ܙܳܟܶܝܢܰܢ ܡܶܢ ܚܽܘܦܳܛܳܐ ܕܒܺܝܫܬܳܐ. ܡܶܛܽܠ ܕܳܐܦ ܒܫܰܘܬܳܦܽܘܬܳܐ ܕܟܺܐܢܽܘܬܳܐ ܚܶܠܛܰܬ ܒܺܝܫܬܳܐ. ܡܶܢ ܕܺܝܠܳܗ ܓܰܘܪܳܐ ܘܰܐܘܣܦܰܬ ܙܳܢܝܽܘܬܳܐ ܘܡܶܕܶܡ ܕܒܺܝܫ ܬܽܘܒ ܡܶܢ ܙܳܢܝܽܘܬܳܐ: ܡܶܕܶܡ ܕܰܣܢܶܐ ܐܰܠܳܗܳܐ: ܕܰܐܝܟܰܢ ܢܶܦܠܽܘܢ ܒܢܰܝ̈ ܐܳܕܳܡ ܐܳܦ ܡܶܢ ܟܺܐܢܽܘܬܳܐ. ܐܰܝܠܶܝܢ ܗܳܟܺܝܠ ܕܡܶܣܬܰܪܩܺܝܢ ܡܶܢ ܐܰܪܥܳܐ: ܘܚܳܝܪܺܝܢ ܒܰܫܡܰܝܳܐ ܒܡܳܪܗܽܘܢ ܘܣܳܓܕܺܝܢ ܠܰܐܠܳܗܗܽܘܢ: ܘܰܠܟܽܠܢܳܫ ܪܳܚܡܺܝܢ: ܗܳܘܶܝܢ ܩܰܕܺܝܫܺܝܢ ܘܥܳܡܪܺܝܢ ܥܰܡ ܡܳܪܰܢ ܒܪܰܘܡܳܐ ܥܶܠܳܝܳܐ. ܘܰܐܝܠܶܝܢ ܕܫܳܩܠܺܝܢ ܘܫܳܪܶܝܢ ܒܥܳܠܡܳܐ ܘܙܳܒܢܺܝܢ ܘܰܡܙܰܒܢܺܝܢ: ܘܩܳܢܶܝܢ ܒܟܺܐܢܽܘܬܳܐ ܘܡܰܛܶܐܒܺܝܢ ܠܰܣܢ̈ܺܝܩܶܐ: ܟܰܕ ܠܐ̱ܢܳܫ ܠܳܐ ܡܰܒܶܐܫܺܝܢ: ܟܺܐܢ̈ܶܐ ܐܶܢܽܘܢ ܕܒܳܬܰܪ ܓܡܺܝܪ̈ܶܐ. ܟܺܐܢܽܘܬܶܐ ܓܶܝܪ ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܠܳܐ ܡܰܒܶܐܫܳܐ ܠܡܰܢ ܕܡܰܒܶܐܫ ܠܳܗ: ܐܶܠܳܐ ܡܰܘܒܕܳܐ ܨܶܒܘ̈ܳܬܳܗ ܘܥܳܪܩܳܐ ܡܶܢ ܒܺܝܫܬܳܐ: ܐܰܝܟ ܕܰܫܒܰܩ ܐܺܝܣܚܳܩ ܒܺܪ̈ܶܐ ܕܡܰܝ̈ܳܐ ܕܰܐܒܽܘܗ̱ܝ ܟܰܕ ܢܨܰܘ ܥܰܡܶܗ: ܘܰܩܪܳܐ ܫܡܳܗܰܝ̈ܗܶܝܢ ܤܳܛܳܢܳܐ ܘܰܥܣܳܩܳܐ ܥܰܠ ܕܰܢܨܰܘ ܘܶܐܬܥܰܣܰܩܘ ܥܰܡܶܗ: ܘܫܰܢܺܝ ܡܶܢ ܬܰܡܳܢ: ܘܰܐܝܟ ܕܝܰܗ̱ܒܘ ܢܶܫܰܝ̈ܗܽܘܢ ܐܰܒܪܳܗܳܡ ܘܺܐܝܣܚܳܩ ܘܠܳܐ ܕܳܢܘ ܘܠܳܐ ܢܨܰܘ: ܐܶܠܳܐ ܐܰܠܳܗܳܐ ܕܳܢ ܕܺܝܢܗܽܘܢ܀","english":"Now, just as it is known that he left the heavens and inherited the earth, so too he left the earth and inherited the heavens. And behold, he is victorious over the toil of evil, because even in the partnership of chastity, evil erred. From her, marriage increased and added pettiness, and something evil again from pettiness: something that God hated, that just as the sons of Adam fell, so also from chastity. Those, therefore, who turn away from the earth and look to the heavens in their Lord and worship their God, and love all, are holy and dwell with the Lord in the high height. And those who take and marry in the world, and buy and sell, and stand in chastity and labor for the righteous, while they do no harm to anyone, are chaste after the perfect ones. For chastity in the righteous does not harm the one who harms her, but destroys her desires and flees from evil, just as Isaac left the wells of water of his father when they commanded him, and he called their names Sotana and 'Asaqa because they commanded and were commanded with him, and he departed from there. And just as Abraham and Isaac gave their gifts, and David did not command, nor did he command, but God commanded their hands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homilist contrasts Adam's initial inheritance of earth with his eventual inheritance of heaven, framing a moral trajectory from fall to redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢܽܘܬܳܐ (kēnutā)","severity":"info","text":"The Syriac term kēnutā, rendered 'chastity' here, carries connotations of ascetic continence and moral purity, central to the homily's argument about desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaac leaving the wells (Gen 26)","severity":"info","text":"The reference to Isaac leaving his father's wells and naming them Sotana and 'Asaqa alludes to Genesis 26, where Isaac reopens wells blocked by Philistines; the homilist reinterprets this as a flight from evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The names Sotana (Satan) and 'Asaqa (strife) applied to the wells are not biblical but reflect a midrashic or hagiographic tradition, possibly from Syriac exegesis of Isaac's trials.","cites":[],"named_sources":["Anonymous Syriac homily"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The pairing of Abraham, Isaac, and David as exemplars of divine command echoes earlier Syriac traditions that link patriarchal obedience to chastity and renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final clause 'God commanded their hands' is textually uncertain; the Syriac may be corrupt or elliptical, and the intended sense of divine guidance versus human agency is ambiguous.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the opening sentence is ambiguous: likely Adam, but could refer to a generic righteous person.","The phrase 'God commanded their hands' is syntactically unclear; it may mean God directed their actions or that they acted under divine compulsion."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܰܝܠܶܝܢ ܗܳܟܺܝܠ ܕܡܰܛܶܐܒܺܝܢ ܘܰܬܪܺܝܨܺܝܢ ܒܕܽܘܟ ܕܽܘܟ: ܘܒܰܙܒܰܢ ܡܰܒܶܐܫܺܝܢ ܠܐ̱ܢܳܫ: ܠܳܐ ܠܘܳܬ ܟܺܐܢܽܘܬܳܐ ܩܰܘܺܝܘ ܘܠܳܐ ܠܘܳܬ ܒܺܝܫܽܘܬܳܐ: ܒܬܰܪ̈ܬܰܝܗܶܝܢ ܡܶܬܚܰܫܚܺܝܢ: ܐܰܝܟ ܕܝܰܘܡܳܢ ܚܳܙܶܝܢܰܢ ܐ̱ܢܳܫܳܐ ܕܥܳܒܕܺܝܢ ܕܰܠܬܰܚܬ ܡܶܢ ܟܺܐܢ̈ܶܐ: ܗܳܠܶܝܢ ܕܰܡܬܰܚܬܶܝܢ ܡܶܢ ܓܡܺܝܪ̈ܶܐ. ܟܺܐܢ̈ܶܐ ܕܶܝܢ ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܕܡܶܬܚܰܫܚܺܝܢ ܒܛܳܒ̈ܳܬܳܐ: ܟܰܕ ܠܐ̱ܢܳܫ ܠܳܐ ܡܰܒܶܐܫܺܝܢ. ܐܰܝܠܶܝܢ ܕܶܝܢ ܕܦܶܠܓܳܐ ܛܳܒ̈ܳܬܳܐ ܥܳܒܕܺܝܢ ܘܦܶܠܓܳܐ ܒܺܝܫ̈ܳܬܳܐ: ܐܳܦܶܢ ܡܶܬܪܕܶܝܢ: ܥܳܒܶܕ ܐܰܠܳܗܳܐ ܪ̈ܰܚܡܶܐ ܥܠܰܝܗܽܘܢ: ܡܶܛܽܠ ܕܰܥܒܰܕܘ ܗܶܢܽܘܢ ܪ̈ܰܚܡܶܐ ܥܰܠ ܒܢܰܝ̈ܢܳܫܳܐ. ܐܰܝܠܶܝܢ ܕܶܝܢ ܕܰܙܥܽܘܪ̈ܝܳܢ ܐܶܢܶܝܢ ܛܳܒ̈ܳܬܗܽܘܢ ܡܶܢ ܒܺܝܫ̈ܳܬܗܽܘܢ: ܠܳܐ ܥܰܘܳܠ ܐܰܠܳܗܳܐ ܕܢܰܛܥܶܐ ܥܒܳܕܰܝ̈ܗܽܘܢ: ܐܰܝܟܰܢ ܕܦܳܪܰܥ ܠܗܽܘܢ ܒܺܝܫ̈ܳܬܗܽܘܢ: ܗܳܟܰܢܳܐ ܐܳܦ ܛܳܒ̈ܳܬܗܽܘܢ. ܐܰܝܠܶܝܢ ܕܶܝܢ ܕܰܗܘܰܘ ܕܠܳܐ ܛܳܒ̈ܳܬܳܐ ܘܰܕܠܳܐ ܒܺܝܫ̈ܳܬܳܐ: ܘܠܳܐ ܐܰܛܶܐܒܘ ܠܐ̱ܢܳܫ ܘܠܳܐ ܐܰܒܶܐܫܘ: ܠܳܐ ܠܓܺܗܰܢܳܐ ܢܳܚܬܺܝܢ ܘܠܳܐ ܡܰܠܟܽܘܬܳܐ ܝܳܪܬܺܝܢ: ܡܶܬܝܰܩܪܺܝܢ ܡܶܢ ܓܺܗܰܢܳܐ ܘܗܳܘܶܝܢ ܒܰܐܬܪܳܐ ܕܘܳܠܶܐ ܠܗܽܘܢ ܘܡܶܕܶܡ ܕܨܳܒܶܐ ܡܳܪܰܢ ܥܳܒܶܕ ܠܗܽܘܢ. ܐܰܝܟܰܢ ܕܶܝܢ ܕܠܳܐ ܐܰܒܶܐܫܘ ܠܐ̱ܢܳܫ: ܗܳܟܰܢ ܐܶܚܰܕܘ ܪ̈ܰܚܡܰܝܗܽܘܢ ܡܶܢ ܟܽܠܢܳܫ. ܢܛܰܪܘ ܕܶܝܢ ܗܳܝ ܡܶܠܬܳܐ ܕܡܰܢ ܕܡܰܒܶܐܫ ܡܶܫܬܰܢܰܩ: ܘܫܰܒܩܽܘܗ ܠܡܶܠܬܳܐ ܗܳܝ ܕܡܰܢ ܕܡܰܛܶܐܒ ܝܳܪܶܬ ܚܰܝ̈ܶܐ ܕܰܠܥܳܠܰܡ: ܡܶܟܺܝܠ ܓܠܰܙܘ ܢܰܦܫܗܽܘܢ ܡܶܢ ܒܽܘܣܳܡܳܐ ܘܰܢܛܰܪܘ ܢܰܦܫܗܽܘܢ ܡܶܢ ܫܽܘܢܳܩܳܐ.","english":"Those, then, who labor and strive in the place of place, and who cause harm to man in time, do not incline toward chastity nor toward wickedness; they are equipped in both, as the days show us, the men who work beneath the priests, those who are beneath the perfect. The priests, however, are those who are equipped with good things, while they do not harm man. Those, on the other hand, who do half good things and half evil things are also cast down; God has mercy on them, because they had mercy on the children of men. But those whose good deeds are fewer than their evil deeds—God does not wrong them by confounding their works, just as he repays them for their evil deeds, so also for their good deeds. Those, however, who were without good deeds and without evil deeds, and did not labor for man nor harm him, do not descend to Gehenna nor inherit the kingdom; they are honored by Gehenna and are in a place that befits them, and the Lord does with them whatever he wills. Just as they did not harm man, so they withheld their mercy from everyone. But they kept that word: that when one harms, he is oppressed; and they abandoned that word: that when one labors, he inherits eternal life. Therefore, they deprived themselves of pleasure and kept themselves from freedom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a moral taxonomy: those who both labor and harm, those who do only good (priests), those with mixed deeds, those with more evil than good, and those with neither good nor evil. The last group is neither damned nor saved but placed in a neutral realm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kāhē) means 'priests' or 'ascetics,' here contrasted with 'the perfect' (ܓܡܺܝܪ̈ܶܐ). The distinction reflects a hierarchical view of spiritual achievement common in Syriac monastic literature.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The notion of a neutral afterlife state for those neither good nor evil is unusual in Syriac tradition, which typically posits only heaven and hell. This may reflect Origenist or Messalian influences, where moral mediocrity leads to a provisional realm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܺܗܰܢܳܐ","severity":"info","text":"The term ܓܺܗܰܢܳܐ (Gehenna) echoes New Testament usage (e.g., Matt 5:22) and Syriac tradition, where it denotes the place of punishment. The passage's treatment of Gehenna as capable of 'honoring' the neutral dead is a creative extension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܽܘܟ ܕܽܘܟ","severity":"caution","text":"The phrase ܒܕܽܘܟ ܕܽܘܟ ('in the place of place') is obscure; it may be a scribal error or a deliberate paradox. The English draft renders it literally, but the intended sense is unclear—possibly a spatial metaphor for moral standing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'place of place' is ambiguous; it may be a corruption or a deliberate mystical term.","The identity of 'the perfect' (ܓܡܺܝܪ̈ܶܐ) is not specified—could refer to monks or angelic beings."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܟܺܐܢܽܘܬܳܐ ܕܶܝܢ ܗܳܕܳܐ ܗ̱ܝ ܕܰܬܪܺܝܨܳܐ ܒܕܺܝܠܳܗ ܘܡܰܛܶܐܒܳܐ ܠܟܽܠܢܳܫ ܒܰܕܡܳܛܝܳܐ ܒܺܐܝܕ̈ܶܝܗ: ܟܰܕ ܠܳܐ ܡܰܒܶܐܫܳܐ ܠܐ̱ܢܳܫ: ܗܳܕܶܐ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ ܐܺܝܬܶܝܗ: ܡܶܛܽܠ ܕܠܳܐ ܐܶܣܬܰܪܩܰܬ ܡܶܢ ܐܰܪܥܳܐ ܘܠܳܐ ܐܰܕܪܟܰܬ ܪܰܘܡܳܐ ܘܥܽܘܡܩܳܐ ܘܽܐܘܪܟܳܐ ܘܰܦܬܳܝܳܐ. ܗܳܠܶܝܢ ܕܶܝܢ ܐ̱ܢܳܫܳܐ ܕܠܳܐ ܐܰܛܶܐܒܘ ܘܠܳܐ ܐܰܒܶܐܫܘ ܠܐ̱ܢܳܫ: ܗܳܘܶܝܢ ܒܶܝܬ ܗܳܠܶܝܢ ܕܡܶܫܬܰܢܩܺܝܢ ܠܗܳܠܶܝܢ ܕܺܐܝܬܰܝܗܽܘܢ ܒܰܐܬܪܳܐ ܕܚܰܝ̈ܶܐ: ܐܰܝܟܰܢ ܕܰܗܘܰܘ ܒܗܳܢ ܥܳܠܡܳܐ ܒܰܝܢܳܬ ܗܳܠܶܝܢ ܕܥܳܒܕܺܝܢ ܫܰܦܺܝܪ̈ܳܬܳܐ ܠܗܳܠܶܝܢ ܕܥܳܒܕܺܝܢ ܒܺܝܫ̈ܳܬܳܐ: ܘܠܳܐ ܥܰܡ ܗܳܠܶܝܢ ܥܒܰܕܘ ܛܳܒ̈ܳܬܳܐ ܘܠܳܐ ܥܰܡ ܗܳܠܶܝܢ ܥܒܰܕܘ ܒܺܝܫ̈ܳܬܳܐ. ܘܰܕܗܳܟܰܢ ܐܺܝܬܰܝܗܽܘܢ ܗܳܠܶܝܢ: ܕܰܐܬܪ̈ܰܘܳܬܳܐ ܣܰܓܺܝ̈ܐܶܐ ܐܺܝܬ ܒܶܝܬ ܐܰܒܳܐ܀ ܡܳܪܰܢ ܓܶܝܪ ܐܶܡܰܪ: ܕܡܰܢ ܕܰܒܩܰܠܺܝܠ ܥܰܘܳܠ ܒܣܰܓܺܝ ܥܰܘܳܠ: ܘܡܰܢ ܕܰܒܩܰܠܺܝܠ ܡܗܰܝܡܰܢ ܒܣܰܓܺܝ ܡܗܰܝܡܰܢ. ܗܳܕܶܐ ܕܶܝܢ ܡܶܠܬܳܐ ܡܰܢ ܕܠܳܐ ܦܳܪܶܫ ܠܳܗ: ܐܰܘ ܙܰܟܺܝ ܒܳܗ ܟܽܠܳܗ ܒܪܺܝܬܳܐ: ܐܰܘ ܚܰܝܶܒ ܒܳܗ ܟܽܠܳܗ ܒܪܺܝܬܳܐ: ܠܒܰܪ ܡܶܢ ܗܳܠܶܝܢ ܕܡܶܬܓܰܡܪܺܝܢ ܕܠܳܐ ܡܶܬܚܰܒܫܺܝܢ ܬܚܽܘܬܶܝܗ: ܡܶܛܽܠ ܕܰܫܠܺܝܚܺܝܢ ܟܽܠܗܽܘܢ ܒܽܘܨܳܪ̈ܰܝܗܽܘܢ. ܘܠܳܐ ܗܳܠܶܝܢ ܕܡܰܪܫܥܺܝܢ ܘܰܓܠܺܝܙܺܝܢ ܡܶܢ ܟܽܠܗܶܝܢ ܛܳܒ̈ܳܬܳܐ ܡܶܬܚܰܒܫܺܝܢ ܬܚܽܘܬܶܝܗ: ܐܳܦܠܳܐ ܟܺܐܢ̈ܶܐ ܡܶܬܚܰܒܫܺܝܢ ܬܚܶܝܬ ܥܰܘܠܳܐ: ܐܶܠܳܐ ܡܶܒܨܰܪ ܒܨܺܝܪܺܝܢ ܡܶܢ ܓܡܺܝܪ̈ܶܐ. ܘܡܶܛܽܠ ܕܠܳܐ ܐܶܣܬܰܪܰܩܘ ܘܶܐܬܩܰܕܰܫܘ: ܠܳܐ ܐܶܫܟܰܚܘ ܕܢܶܥܒܕܽܘܢ ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܓܡܺܝܪܳܐ ܘܰܡܩܰܒܠܳܐ.","english":"The nature of this labor is that it is straight in itself and causes harm to every man in its hands, while not doing evil to man. This is after perfection, because it was not emptied from the earth and did not attain height and depth and length and breadth. But these men who did not labor and did not do evil to man are between those who are oppressed by those who are in the land of the living, just as they were in this world among those who do good deeds for those who do evil deeds, and they did not do good with those who did good, nor did they do evil with those who did evil. And thus these are those: there are many regions between the fathers. For the Lord said: He who sins a little sins much, and he who believes a little believes much. But this word, without distinguishing, either justifies the whole creation in it or condemns the whole creation in it, except for those who are perfected without being bound under it, because they are all released in their own limits. And not those who are wicked and cut off from all good are bound under it, nor are the righteous bound under wickedness, but they are diminished from the perfect. And because they were not emptied and sanctified, they were not able to do the complete and receptive will of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kēnūṯā) denotes 'labor' or 'toil' in an ascetic sense, often associated with spiritual striving. Here it is contrasted with perfection (ܓܡܺܝܪܽܘܬܳܐ), indicating a state of incomplete moral or spiritual development.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܳܪܰܢ ܓܶܝܪ ܐܶܡܰܪ: ܕܡܰܢ ܕܰܒܩܰܠܺܝܠ ܥܰܘܳܠ ܒܣܰܓܺܝ ܥܰܘܳܠ: ܘܡܰܢ ܕܰܒܩܰܠܺܝܠ ܡܗܰܝܡܰܢ ܒܣܰܓܺܝ ܡܗܰܝܡܰܢ","severity":"info","text":"The phrase 'He who sins a little sins much, and he who believes a little believes much' is not a direct biblical quotation but echoes a proverbial or apocryphal saying attributed to 'the Lord' (ܡܳܪܰܢ). It may reflect a tradition akin to the Gospel of Thomas or early Syriac ascetical maxims.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܬܪ̈ܰܘܳܬܳܐ ܣܰܓܺܝ̈ܐܶܐ ܐܺܝܬ ܒܶܝܬ ܐܰܒܳܐ","severity":"info","text":"The phrase 'many regions between the fathers' (ܒܶܝܬ ܐܰܒܳܐ) likely refers to intermediate states or abodes in the afterlife, a concept developed in Syriac eschatology (e.g., in the Cave of Treasures or Ephrem). This reflects a cosmological schema of multiple heavens or zones between paradise and earth.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the homily's argument by distinguishing three categories: the perfect, the wicked, and an intermediate group who neither fully labor nor do evil. The logic is dialectical, contrasting spatial metaphors (height, depth, length, breadth) with moral states.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܕܗܳܟܰܢ ܐܺܝܬܰܝܗܽܘܢ ܗܳܠܶܝܢ: ܕܰܐܬܪ̈ܰܘܳܬܳܐ ܣܰܓܺܝ̈ܐܶܐ ܐܺܝܬ ܒܶܝܬ ܐܰܒܳܐ","severity":"caution","text":"The syntax of the clause 'And thus these are those: there are many regions between the fathers' is ambiguous. It may be a textual corruption or a lacuna; the referent of 'these' is unclear, and the connection to the preceding argument is abrupt.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fathers' (ܐܰܒܳܐ) is unspecified—could refer to the patriarchs, monastic founders, or a celestial hierarchy.","The phrase 'the complete and receptive will of God' (ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܓܡܺܝܪܳܐ ܘܰܡܩܰܒܠܳܐ) is syntactically ambiguous: ܡܩܰܒܠܳܐ may mean 'receptive' (of human action) or 'acceptable' (to God)."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܡܶܛܽܠ ܕܶܝܢ ܕܰܓܡܺܝܪ̈ܶܐ ܡܫܰܡܠܶܝܢ ܐܶܢܽܘܢ: ܘܠܰܝܬ ܒܗܽܘܢ ܒܽܘܨܳܪ̈ܶܐ ܘܠܳܐ ܩܰܠܺܝܠ ܡܶܢ ܕܶܐܬܓܡܰܪܘ: ܘܪ̈ܰܫܺܝܥܶܐ ܘܠܳܐ ܩܰܠܺܝܠ ܐܶܙܕܰܕܰܩܘ ܡܶܢ ܕܰܐܪܫܰܥܘ: ܗܳܠܶܝܢ ܠܒܰܪ ܡܶܢ ܗܳܕܶܐ ܐܶܢܽܘܢ ܡܶܠܬܳܐ. ܟܽܠ ܕܶܝܢ ܕܺܐܝܬ ܠܶܗ ܩܰܠܺܝܠ ܙܰܕܺܝܩܽܘܬܳܐ ܐܰܘ ܩܰܠܺܝܠ ܥܰܘܠܳܐ: ܚܒܰܫܬܶܗ ܗܳܕܶܐ ܡܶܠܬܳܐ܆ ܘܠܳܐ ܠܥܶܠ ܝܳܗܒܳܐ ܠܶܗ ܕܢܶܬܥܰܠܶܐ ܘܠܳܐ ܠܘܳܬ ܪ̈ܰܫܺܝܥܶܐ ܝܳܗܒܳܐ ܠܶܗ ܕܢܶܚܽܘܬ. ܗܳܠܶܝܢ ܗܳܟܺܝܠ ܕܕܳܪܫܺܝܢ: ܕܚܰܕ ܗ̱ܽܘ ܐܰܬܪܳܐ ܕܚܰܝ̈ܶܐ ܐܺܝܬ ܠܶܗ ܠܡܳܪܰܢ ܘܰܚܕܳܐ ܗ̱ܝ ܓܺܗܰܢܳܐ: ܗܳܠܶܝܢ ܐ̱ܢܳܫܳܐ ܕܥܰܘܳܠܺܝܢ ܩܰܠܺܝܠ ܘܙܰܕܺܝܩܺܝܢ ܩܰܠܺܝܠ: ܒܰܐܝܢܳܐ ܐܰܬܪܳܐ ܡܩܺܝܡܺܝܢ ܠܗܽܘܢ: ܕܗܳܐ ܡܶܠܬܶܗ ܕܡܳܪܰܢ: ܠܳܐ ܠܪܰܘܡܳܐ ܥܶܠܳܝܳܐ ܐܰܬܰܪ ܕܠܰܝܬ ܒܽܘܨܳܪ̈ܶܐ ܫܳܒܩܳܐ ܠܗܽܘܢ ܕܢܶܣܩܽܘܢ: ܘܠܳܐ ܠܓܺܗܰܢܳܐ ܐܰܬܰܪ ܕܠܰܝܬ ܚܰܝ̈ܶܐ ܝܳܗܒܳܐ ܠܗܽܘܢ ܕܢܶܚܬܽܘܢ؟ ܐܶܠܳܐ ܓܶܝܪ ܡܰܢ ܕܫܳܠܰܚ ܟܽܠܗܽܘܢ ܒܽܘܨܳܪ̈ܶܐ: ܘܡܰܚܶܒ ܠܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܛܳܒ̈ܶܐ ܘܒܺܝܫ̈ܶܐ: ܠܕܰܪܓܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܠܳܐ ܡܳܛܶܐ. ܡܰܢ ܕܚܰܣܺܝܪ ܓܶܝܪ ܚܕܳܐ: ܙܥܽܘܪ ܗ̱ܽܘ ܡܶܢ ܓܡܺܝܪ̈ܶܐ. ܟܽܠ ܐ̱ܢܳܫ ܗܳܟܺܝܠ ܐܰܝܟ ܥܒܳܕܰܘ̈ܗ̱ܝ ܡܶܬܦܪܰܥ. ܠܳܐ ܓܶܝܪ ܫܘܶܐ ܩܳܛܶܠ ܡܳܐܐ ܩܶܛܠ̈ܺܝܢ ܥܰܡ ܗܰܘ ܕܩܳܛܶܠ ܚܰܕ ܩܶܛܠܳܐ: ܐܶܠܳܐ ܐܶܢ ܝܳܗܶܒ ܗܰܘ ܚܕܳܐ ܢܰܦܫܳܐ: ܗܰܘ ܡܳܐܐ ܝܳܗܶܒ: ܘܶܐܢ ܡܶܫܬܰܢܰܩ ܗܰܘ ܚܰܕ ܬܰܫܢܺܝܩܳܐ: ܗܽܘ ܡܳܐܐ ܡܶܫܬܰܢܰܩ. ܘܠܳܐ ܬܺܐܡܰܪ ܕܰܐܝܟ ܚܕܳܐ ܡܶܫܬܰܢܩܺܝܢ: ܐܶܠܳܐ ܡܳܐ ܕܰܓܡܰܪ ܬܰܫܢܺܝܩܶܗ ܕܗܰܘ ܕܰܩܛܰܠ ܚܰܕ ܩܶܛܠܳܐ: ܗܳܝܕܶܝܢ ܡܶܢ ܒܳܬܪܶܗ ܡܶܫܬܰܢܰܩ ܗܰܘ ܡܳܐܐ ܬܰܫܢܺܝܩ̈ܺܝܢ ܐ̱ܚܪ̈ܳܢܺܝܢ܀","english":"Because of this, the perfect ones are completed in this matter, and there are no deficiencies in them, nor even a little after they were perfected; and the wicked ones, not even a little were justified after they sinned. These are beyond this matter. But everyone who has a little righteousness or a little iniquity, this matter includes him, and it does not give him to ascend above, nor does it give him to descend to the wicked ones. These, then, who dispute—that there is one place of life that has hell, and one Gehenna—these are a little iniquitous and a little righteous. In which place do they set them? For behold, the word of the Lord does not leave them to ascend to the high place where there are no deficiencies, nor does it give them to descend to Gehenna, the place where there is no life? But rather, when he sends all of them with deficiencies, and afflicts all of them with evil and good passions, he does not reach the degree of perfection. For when one is lacking, he is less than the perfect ones. Every man, therefore, is rewarded according to his deeds. For the one who kills a hundred murders is not equal to the one who kills one murder; but if the one gives one life, the one gives a hundred; and if the one is tormented with one torment, the one is tormented with a hundred. And do not say that they are tormented as one; but when the torment of the one who killed one murder is completed, then after that the one who killed a hundred is tormented with a hundred other torments.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܺܗܰܥܳܐ","severity":"info","text":"The Syriac term ܓܺܗܰܥܳܐ (gehannā) is a loan from Hebrew גֵּיהִנֹּם, used in Syriac Christian literature for the place of punishment after death, distinct from ܫܝܘܠ (šyol) or ܡܰܘܬܳܐ (mawtā).","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܠܬܶܗ ܕܡܳܪܰܥ","severity":"info","text":"The phrase 'the word of the Lord' (ܡܶܠܬܶܗ ܕܡܳܪܰܥ) likely echoes the dominical saying in Matthew 25:31–46, where judgment separates the righteous and wicked, and the intermediate state is not explicitly described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܪܓܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The 'degree of perfection' (ܕܰܪܓܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ) reflects Syriac ascetical theology, where perfection (ܓܡܺܝܪܽܘܬܳܐ) is the goal of the spiritual life, often associated with the 'perfect ones' (ܓܡܺܝܪ̈ܶܐ) in monastic and homiletic contexts.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܠܶܝܢ ܕܕܳܪܫܺܝܢ","severity":"info","text":"The phrase 'These, then, who dispute' (ܗܳܠܶܝܢ ܕܕܳܪܫܺܝܢ) introduces a rhetorical objection or a debated position, a common homiletic device in Syriac memre to engage the audience and refute alternative views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܳܛܶܠ ܡܳܐܐ ܩܶܛܠ̈ܺܝܢ","severity":"info","text":"The proportional punishment of a murderer of a hundred versus one murder recalls the lex talionis principle and finds a parallel in the Syriac translation of Exodus 21:23–25, where graded penalties are prescribed for bodily harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܚܪ̈ܳܢܺܝܢ","severity":"caution","text":"The final word ܐ̱ܚܪ̈ܳܢܺܝܢ ('other') is ambiguous: it may mean 'other torments' or 'other [murderers]'. The English draft takes it as 'other torments', but the Syriac could also be read as 'a hundred other [torments]'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'one place of life that has hell' (ܚܰܕ ܐܰܬܪܳܐ ܕܚܰܝ̈ܶܐ ܐܺܝܬ ܠܶܗ ܠܡܳܪܰܥ) is syntactically ambiguous: it could mean 'one place of life that has hell' or 'one place of life and one hell'. The English draft opts for the former, but the latter is also possible.","The final clause about 'a hundred other torments' (ܡܳܐܐ ܬܰܫܢܺܝܩ̈ܺܝܢ ܐ̱ܚܪ̈ܳܢܺܝܢ) leaves unclear whether the 'other' modifies 'torments' or refers to a different set of punishments."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܢܒܺܝ̈ܶܐ ܕܶܝܢ ܟܽܠܗܽܘܢ ܘܟܺܐܢ̈ܶܐ ܘܙܰܕܺܝܩ̈ܶܐ ܕܰܡܛܰܘ ܠܰܓܡܺܝܪܽܘܬܳܐ ܘܰܫܟܶܒܘ ܡܶܢܩܕܳܡ ܡܶܐܬܺܝܬܶܗ ܕܡܳܪܰܢ ܟܰܕ ܠܳܐ ܓܡܺܝܪܺܝܢ: ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ ܓܡܰܪ ܐܶܢܽܘܢ: ܐܰܝܟ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ: ܕܒܶܠܥܳܕܰܝܢ ܠܳܐ ܢܶܬܓܰܡܪܽܘܢ. ܐܳܦܠܳܐ ܓܶܝܪ ܦܰܪܰܩܠܺܝܛܳܐ ܗܰܘ ܕܡܰܠܶܦ ܡܽܘܟܳܟܳܐ ܕܰܩܕܳܡ ܟܽܠܢܳܫ: ܘܚܽܘܒܳܐ ܕܰܠܘܳܬ ܟܽܠܢܳܫ ܐܶܫܬܰܕܰܪ ܠܗܽܘܢ ܐܰܝܟ ܕܶܐܫܬܰܕܰܪ ܠܰܫܠ̈ܺܝܚܶܐ: ܘܣܰܟܺܝܘ ܟܽܠܗܽܘܢ ܝܰܘ̈ܡܳܬܗܽܘܢ ܕܢܶܗܘܶܐ ܫܰܝܢܳܐ ܒܝܰܘܡܰܝ̈ܗܽܘܢ ܘܠܳܐ ܗܘܳܐ: ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ ܕܳܐܬܶܐ ܦܳܪܽܘܩܳܐ ܠܥܳܠܡܳܐ: ܒܪܽܘܚܳܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܘܰܡܫܰܝܶܢ ܟܽܠ. ܐܳܦ ܠܳܐܕܳܡ ܟܰܕ ܒܟܳܐ ܘܰܒܥܳܐ ܘܶܐܬܚܰܢܰܢ: ܐܶܫܬܰܘܕܺܝ ܗ̱ܘܳܐ ܠܶܗ ܕܳܐܬܶܐ ܐ̱ܢܳܐ ܘܓܳܡܰܪ ܐ̱ܢܳܐ ܠܰܐܝܠܶܝܢ ܕܪܳܗܛܺܝܢ ܒܳܬܰܪ ܚܽܘܒܳܐ ܘܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܗܳܝ ܕܰܢܦܰܠ ܡܶܢܳܗ. ܡܶܛܽܠ ܗܳܟܺܝܠ ܕܠܳܐ ܗܘܳܐ ܫܰܝܢܳܐ ܒܝܰܘܡܰܝ̈ܗܽܘܢ: ܠܳܐ ܐܶܬܓܡܰܪܘ: ܡܶܛܽܠ ܕܰܒܚܰܫܳܐ ܘܒܰܙܩܺܝܦܳܐ ܕܰܒܪܶܗ: ܨܒܳܐ ܐܰܒܳܐ ܘܡܳܪܳܐ ܕܢܶܥܒܶܕ ܬܰܪܥܽܘܬܳܐ. ܘܶܐܠܽܘ ܨܒܳܐ ܟܽܠܶܗ ܥܳܠܡܳܐ ܕܡܶܢܩܕܳܡ ܡܶܐܬܺܝܬܶܗ ܕܢܶܗܘܽܘܢ ܐܰܝܟ ܡܽܘܫܶܐ ܘܰܐܝܟ ܐܶܠܺܝܳܐ: ܡܰܦܶܣ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܰܢ ܕܢܶܬܓܰܡܪܽܘܢ ܘܠܳܐ ܡܶܬܒܥܶܐ ܗ̱ܘܳܐ ܕܢܺܐܬܶܐ ܠܝܰܠܕܳܐ ܘܰܠܨܰܥܪܳܐ ܕܰܙܩܺܝܦܳܐ: ܘܬܳܪܰܥ ܗ̱ܘܳܐ ܣܝܳܓܳܐ ܕܰܒܥܶܠܕܒܳܒܽܘܬܳܐ ܕܡܶܛܽܠ ܥܒܳܪ ܦܽܘܩܕܳܢܳܐ: ܟܰܕ ܝܳܬܶܒ ܒܰܫܡܰܝܳܐ ܒܺܐܝܩܳܪ ܪܰܒܽܘܬܶܗ ܘܫܳܠܶܝܢ ܗ̱ܘܰܘ ܢܒܺܝ̈ܶܐ ܡܶܢ ܚܰܪܒܳܐ ܕܟܳܦܽܘܪ̈ܶܐ ܘܰܕܪ̈ܰܫܺܝܥܶܐ ܘܡܶܬܓܰܡܪܺܝܢ ܗ̱ܘܰܘ.","english":"The prophets, all of them, and the priests and the righteous who arrived at perfection and fell asleep before the coming of our Lord, while not perfected: the labor of the apostles perfected them, as Paul said: that without them they would not be perfected. For neither did the Paraclete, who teaches the consolation that is before all, and the love that is toward all, go forth to them as it went forth to the apostles; and all their days were spent hoping that there would be peace in their days, but it was not. They knew, indeed, that the Savior would come to the world, by the Spirit that was in them and that sets all in order. Also Adam, when he wept and besought and was distressed, confessed to him that a father would come and perfect a father for those who run after love and after perfection, which fell from him. Because, therefore, there was no peace in their days, they were not perfected; because through the suffering and the crucifixion of his Son, the Father and Lord willed to make a dispensation. And if the whole world had willed that before the coming of our Lord they should be like Moses and like Elijah, our Lord would have been pleased for them to be perfected, and it would not have been necessary for him to come to the birth and to the smallness of the crucifixion; and he would have closed the boundary of enmity that came from the transgression of the commandment, while he sat in heaven in the honor of his greatness; and the prophets would have been free from the sword of the deniers and the wicked, and they would have been perfected.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ ܓܡܰܪ ܐܶܢܽܘܢ","severity":"info","text":"The phrase 'the labor of the apostles perfected them' indicates that the prophets and righteous who died before Christ's coming were perfected posthumously through apostolic work, a distinctive soteriological claim.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul likely alludes to 1 Corinthians 15:18-20 or Romans 8:11, where Paul discusses the necessity of apostolic labor for the perfection of the faithful. The exact verse is not cited verbatim.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"Paraclete (ܦܰܪܰܩܠܺܝܛܳܐ) here refers to the Holy Spirit as comforter and teacher, distinct from the apostles. The term is used in Syriac tradition for the Spirit's role in consolation and love.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܰܒܚܰܫܳܐ ܘܒܰܙܩܺܝܦܳܐ ܕܰܒܪܶܗ","severity":"info","text":"The phrase 'through the suffering and the crucifixion of his Son' reflects a Syriac theological emphasis on the economy of salvation, where Christ's passion enables the perfection of the righteous who died before him.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܡܽܘܫܶܐ ܘܰܐܝܟ ܐܶܠܺܝܳܐ","severity":"info","text":"The comparison of the righteous to Moses and Elijah evokes the tradition of these figures being assumed into heaven without death, a common typology in Syriac literature for prefiguring Christ's resurrection.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܠܽܘ ܨܒܳܐ ܟܽܠܶܗ ܥܳܠܡܳܐ","severity":"caution","text":"The conditional clause 'if the whole world had willed' introduces a hypothetical scenario that may be rhetorically exaggerated; the text's logic is not strictly historical but serves to emphasize divine economy.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Paraclete' as distinct from the Spirit in the apostles is ambiguous; the text may imply a special dispensation of the Spirit to the apostles alone.","The phrase 'a father would come and perfect a father' (ܐ̱ܢܳܐ ܘܓܳܡܰܪ ܐ̱ܢܳܐ) is syntactically ambiguous; it likely refers to God the Father perfecting Adam as a father figure for those seeking love and perfection."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܐܶܠܽܘ ܠܰܡ ܐܺܝܬܶܝܗ ܗ̱ܘܳܬ ܕܺܝܰܬܺܝܩܺܝ ܩܰܕܡܳܝܬܳܐ ܕܠܳܐ ܪܶܫܝܳܢ: ܗܳܢܰܘ ܕܶܝܢ ܓܡܺܝܪܬܳܐ: ܠܡܳܢܳܐ ܡܶܬܒܰܥܝܳܐ ܗ̱ܘܳܬ ܕܺܝܰܬܺܝܩܺܐ ܕܬܰܪ̈ܬܶܝܢ؟ ܒܕܺܝܰܬܺܝܩܺܐ ܓܶܝܪ ܐ̱ܚܪܳܝܬܳܐ ܬܪܰܥ ܡܳܪܝܳܐ ܣܝܳܓܳܐ ܕܰܒܥܶܠܕܒܳܒܽܘܬܳܐ ܗܰܘ ܕܡܶܢ ܩܕܺܝܡ: ܐܺܝܬܰܝܗܽܘܢ ܕܶܝܢ ܟܺܐܢ̈ܶܐ ܩܰܕ̈ܡܳܝܶܐ ܕܠܳܐ ܪܶܫܝܳܢ: ܐܰܝܠܶܝܢ ܕܰܒܡܶܠܬܶܗ ܕܡܳܪܰܢ ܡܗܰܠܟܺܝܢ ܗ̱ܘܰܘ܀ ܓܡܺܝܪ̈ܶܐ ܕܶܝܢ ܠܳܐ ܫܳܩܠܺܝܢ ܢܶܫ̈ܶܐ ܘܠܳܐ ܦܳܠܚܺܝܢ ܒܰܐܪܥܳܐ ܘܠܳܐ ܩܳܢܶܝܢ ܩܶܢܝܳܢܳܐ ܘܠܰܝܬ ܠܗܽܘܢ ܡܰܣܡܳܟ ܒܪܺܝܫܳܐ ܒܰܐܪܥܳܐ: ܐܰܝܟ ܡܰܠܦܳܢܗܽܘܢ. ܟܺܐܢ̈ܶܐ ܕܶܝܢ ܘܙܰܕܺܝܩ̈ܶܐ ܐܶܬܚܰܫܰܚܘ ܒܰܐܪܥܳܐ ܘܺܐܝܬ ܐܰܝܟܳܐ ܕܰܡܛܰܘ ܠܰܓܡܺܝܪܽܘܬܳܐ: ܟܰܕ ܐܶܣܬܰܪܰܩܘ ܘܶܐܬܩܰܕܰܫܘ: ܘܟܰܕ ܗܰܠܶܟܘ ܡܶܢܗܽܘܢ ܒܰܒܬܽܘܠܽܘܬܳܐ: ܝܺܪܶܒܘ ܕܶܝܢ ܡܺܐܪܰܒ ܣܰܓܺܝ: ܐܶܠܳܐ ܠܳܐ ܐܶܬܓܡܰܪܘ: ܡܶܛܽܠ ܕܳܐܦ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܟܠܳܐ ܐܶܢܽܘܢ ܡܳܪܝܳܐ: ܟܰܕ ܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܕܢܶܩܛܠܽܘܢ ܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ: ܐܶܠܳܐ ܒܟܺܐܢܽܘܬܳܐ ܘܰܒܗܰܝܡܳܢܽܘܬܳܐ ܫܟܶܒܘ ܗܳܠܶܝܢ ܟܽܠܗܽܘܢ ܘܠܳܐ ܫܩܰܠܘ ܡܽܘܠܟܳܢܗܽܘܢ: ܘܠܰܫܠ̈ܺܝܚܶܐ ܕܝܰܬܺܝܪ ܡܶܢܗܽܘܢ ܩܰܕܶܡ ܚܙܳܐ. ܐܶܡܰܪ ܫܠܺܝܚܳܐ ܕܒܶܠܥܳܕܰܝܗܽܘܢ ܠܰܡ ܠܳܐ ܢܶܬܓܰܡܪܽܘܢ. ܗܳܠܶܝܢ ܗܳܟܺܝܠ ܕܰܢܦܰܩܘ ܟܰܕ ܠܳܐ ܓܡܺܝܪܺܝܢ ܓܡܰܪ ܐܶܢܽܘܢ ܡܳܪܰܢ ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ: ܡܶܛܽܠ ܕܗܽܘ ܟܠܳܐ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܠܳܐ ܢܣܰܒ ܒ̈ܰܐܦܶܐ ܘܰܓܡܰܪ ܐܶܢܽܘܢ ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ ܘܰܐܣܶܩ ܐܶܢܽܘܢ ܐܰܠܳܗܳܐ ܡܶܢ ܕܰܓܡܰܪ ܐܶܢܽܘܢ: ܘܶܐܬܚܙܺܝܘ ܥܰܡܶܗ ܒܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ: ܗܶܢܽܘܢ ܘܰܫܠ̈ܺܝܚܶܐ.","english":"If it were not for the first covenant, which was imperfect, why then would the perfect one be required, that is, the second covenant? For in the later covenant the Lord closed the gate of enmity which was open before. Those first imperfect ones, who walked by the word of the Lord, were priests. But the perfect ones do not take wives, nor do they work the land, nor do they build buildings, and they have no fixed abode on earth, like their teachers. The priests and the righteous, however, were necessary on earth, and there are some who attained perfection, when they were purified and sanctified, and when they walked in virginity from their youth. They increased greatly, but they were not perfected, because even from priesthood the Lord restrained them, when he sent them to kill his enemies. But in priesthood and in faith all these lay down and did not receive their reward. And to the apostles, who were greater than them, he saw beforehand. The apostle said that without them they would not have been perfected. These, then, who went forth imperfect, the Lord perfected through the labor of the apostles, because he himself was the one who restrained them from perfection. For this reason, he did not take offense, but perfected them through the labor of the apostles, and raised them up to God after he perfected them; and they appeared with him in the upper circles, he and the apostles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term kāhē (priests) is used here for the imperfect ones of the first covenant, contrasting with the perfect ones (gmīrē) who follow the second covenant.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܡܰܪ ܫܠܺܝܚܳܐ","severity":"info","text":"The phrase 'the apostle said' likely refers to Paul, possibly echoing 1 Corinthians 15:8 or a similar passage about perfection through apostolic labor, though no direct citation is given.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܺܝܰܬܺܝܩܺܝ ܩܰܕܡܳܝܬܳܐ","severity":"info","text":"The 'first covenant' (Old Testament) is described as imperfect, while the 'second covenant' (New Testament) perfects it, reflecting a common Syriac typological view of salvation history.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"This passage contrasts the imperfect priests of the first covenant with the perfect ones (gmīrē) of the second, who are celibate, non-agricultural, and itinerant, mirroring the apostles.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ","severity":"info","text":"The 'upper circles' (karkē ʿelāyē) may refer to celestial spheres or heavenly realms, a motif in Syriac ascetic literature, suggesting the perfected ascend with Christ and the apostles.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not specified; it may be Paul or another apostolic figure. The phrase 'without them they would not be perfected' is ambiguous as to whether it refers to the apostles perfecting the imperfect ones or vice versa."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܫܰܪܟܳܐ ܕܶܝܢ ܕܙܰܕ̈ܺܝܩܶܐ ܐܰܝܠܶܝܢ ܕܠܰܘ ܡܳܪܝܳܐ ܟܠܳܐ ܐܶܢܽܘܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ: ܐܰܝܟܰܢ ܕܰܟܠܳܐ ܗ̱ܘܳܐ ܠܰܢ̈ܒܺܝܶܐ: ܐܶܠܳܐ ܗܶܢܽܘܢ ܨܒܰܘ ܕܰܢܩܰܘܽܘܢ ܒܟܺܐܢܽܘܬܳܐ: ܐܰܝܟ ܟܺܐܢ̈ܶܐ ܕܝܰܘܡܳܢ ܗܳܘܶܝܢ: ܘܠܰܘ ܐܰܝܟ ܓܡܺܝܪ̈ܶܐ: ܕܠܳܐ ܐܶܬܓܡܰܪܘ: ܐܰܝܟ ܢܒܺܝ̈ܶܐ ܕܰܓܡܰܪ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܥܰܡ ܫܠ̈ܺܝܚܶܐ: ܡܶܛܽܠ ܕܠܳܐ ܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܐܰܟܘܳܬܗܽܘܢ ܒܳܬܰܪ ܚܽܘܒܳܐ ܘܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ܀ ܫܠ̈ܺܝܚܶܐ ܕܶܝܢ ܟܰܕ ܥܢܰܕܘ ܡܶܢ ܦܰܓܪ̈ܰܝܗܽܘܢ ܡܶܢ ܗܳܢܳܐ ܥܳܠܡܳܐ: ܥܰܡ ܡܳܪܰܢ ܗܘܰܘ: ܘܰܢܒܺܝ̈ܶܐ ܟܰܕ ܓܡܰܪ ܐܶܢܽܘܢ ܝܶܫܽܘܥ ܠܥܺܝܢ ܫܠ̈ܺܝܚܶܐ ܥܰܠܘ ܘܰܥܡܰܪܘ ܥܰܡܗܽܘܢ ܒܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ ܘܰܚܕܺܝܘ ܥܰܡ ܫܠ̈ܺܝܚܶܐ ܥܰܡ ܡܳܪܰܢ: ܡܶܛܽܠ ܕܗܽܘ ܡܳܪܰܢ ܟܠܳܐ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ: ܕܗܳܟܘܳܬ ܙܳܕܶܩ ܗ̱ܘܳܐ ܒܗܰܘ ܙܰܒܢܳܐ: ܐܰܝܟܰܢܳܐ ܕܰܟܬܺܝܒ: ܕܡܶܢ ܒܳܬܰܪ ܩܝܳܡܬܶܗ ܕܡܳܪܰܢ: ܣܠܶܩܘ ܡܶܢ ܙܰܕܺܝܩ̈ܶܐ ܕܰܫܟܺܝܒܺܝܢ ܗ̱ܘܰܘ: ܘܶܐܬܚܙܺܝܘ ܒܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ. ܝܰܘܡܳܢ ܕܶܝܢ ܡܰܢ ܕܨܳܒܶܐ ܕܢܺܐܙܰܠ ܠܘܳܬ ܢܒܺܝ̈ܶܐ: ܐܶܠܳܐ ܡܶܬܕܰܒܰܪ ܒܕܽܘܒܳܪ̈ܶܐ ܕܰܫܠ̈ܺܝܚܶܐ ܠܳܐ ܗܳܘܶܐ ܐܰܝܟ ܢܒܺܝ̈ܶܐ: ܡܶܛܽܠ ܕܰܢܒܺܝ̈ܶܐ ܘܙܰܕܺܝܩ̈ܶܐ: ܐܰܝܠܶܝܢ ܕܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܥܰܠܺܝ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܣܰܓܺܝ: ܡܶܢ ܕܰܓܡܰܪ ܐܶܢܽܘܢ: ܘܠܳܐ ܐܰܦܶܣ ܐܰܠܳܗܳܐ ܠܦܳܠܚܰܘ̈ܗ̱ܝ ܝܰܘܡܳܢ ܕܰܐܝܟ ܢܒܺܝ̈ܶܐ ܢܶܬܕܰܒܪܽܘܢ. ܗܳܕܶܐ ܕܶܝܢ ܟܬܺܝܒܳܐ ܒܶܐܘܰܢܓܶܠܺܝܳܘܢ: ܕܡܶܢܗܽܘܢ ܕܙܰܕܺܝܩ̈ܶܐ ܕܰܫܟܺܝܒܺܝܢ ܗ̱ܘܰܘ ܩܳܡܘ ܘܶܐܬܚܙܺܝܘ ܒܟܰܪ̈ܟܶܐ ܥܶܠ̈ܳܝܶܐ ܥܰܡ ܡܳܪܰܢ.","english":"The rest of the righteous, those whom the Lord did not hinder from perfection, just as he hindered the prophets—rather, he hindered them because they wished to remain in sorrow, like the sorrowful of today, and not like the perfect, who were not perfected, like the prophets with whom the Lord perfected the apostles, because they did not run after love and after perfection as they did. The apostles, however, when they departed from their bodies from this world, were with the Lord; and the prophets, when Jesus perfected the apostles, went up and dwelt with them in the upper chambers and rejoiced with the apostles with the Lord, because the Lord himself had hindered them from perfection, so that it was fitting at that time, as it is written: that after the resurrection of the Lord, the righteous who were buried arose and were seen in the upper chambers. Today, however, whoever wishes to go to the prophets is not guided by the ways of the apostles, as the prophets are, because the prophets and the righteous, those who ran after perfection, the Lord hindered them greatly, after he perfected them, and God did not cease his servants today from being guided like the prophets. This, however, is written in the Gospels: that from among the righteous who were buried, they arose and were seen in the upper chambers with the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܺܝܪ̈ܶܐ","severity":"info","text":"The term ܓܡܺܝܪ̈ܶܐ (gmīrē, 'the perfect') is a technical designation for celibate ascetics, contrasted with the 'righteous' (ܙܰܕ̈ܺܝܩܶܐ) who remain in sorrow.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܐܘܰܢܓܶܠܺܝܳܘܢ","severity":"info","text":"The reference to righteous arising and appearing in upper chambers after the Lord's resurrection echoes Matthew 27:52-53, though the Syriac text does not cite a specific verse.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ","severity":"info","text":"The 'upper chambers' (ܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ) likely refer to the upper room of the Last Supper or a symbolic heavenly abode, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative contrast between the 'righteous' (imperfect) and 'perfect' (celibate) ascetics, using the prophets and apostles as exemplars of each group.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac syntax is convoluted; the phrase 'the Lord hindered them from perfection' is repeated with ambiguous referents, possibly due to scribal error or rhetorical emphasis.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous' who were hindered is ambiguous: they may be Old Testament figures or contemporary ascetics. The reading taken follows the contrast with 'the perfect' as celibates."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܘܠܳܐ ܐܶܡܰܪ ܕܟܽܠܗܽܘܢ: ܡܶܛܽܠ ܕܠܰܘ ܦܰܓܪ̈ܶܐ ܕܟܽܠܗܽܘܢ ܙܰܕܺܝܩ̈ܶܐ ܐܰܩܺܝܡ ܡܳܪܰܢ ܥܰܡܶܗ ܡܶܢ ܒܶܝܬ ܡܺܝ̈ܬܶܐ: ܐܶܠܳܐ ܕܗܳܠܶܝܢ ܐܰܝܠܶܝܢ ܕܪܳܗܛܺܝܢ ܗ̱ܘܰܘ ܒܳܬܰܪ ܓܡܺܝܪܽܘܬܳܐ: ܐܰܣܶܩ ܥܰܡܶܗ ܕܰܢܚܰܘܶܐ ܠܥܶܠܳܝ̈ܶܐ ܘܰܠܬܰܚ̈ܬܳܝܶܐ ܩܝܳܡܬܳܐ ܕܰܥܬܺܝܕܳܐ: ܘܬܶܫܒܽܘܚܬܳܐ ܕܰܡܛܰܝܒܳܐ ܠܦܰܓܪ̈ܰܝܗܽܘܢ ܘܰܠܢܰܦ̈ܫܳܬܗܽܘܢ: ܕܟܽܠ ܕܰܫܟܶܒܘ ܘܰܕܫܳܟܒܺܝܢ ܒܚܽܘܒܶܗ ܕܡܳܪܰܢ ܘܰܕܟܽܠܗܽܘܢ ܟܳܪ̈ܽܘܙܰܘܗ̱ܝ ܩܰܕ̈ܡܳܝܶܐ ܘܰܐܚܪ̈ܳܝܶܐ: ܡܶܛܽܠ ܕܙܳܕܶܩ ܗ̱ܘܳܐ ܕܦܰܓܪ̈ܰܝܗܽܘܢ ܘܰܕܢܰܦ̈ܫܳܬܗܽܘܢ ܐܰܟܚܕܳܐ ܢܶܬܓܰܡܪܽܘܢ: ܐܰܝܟܰܢ ܕܶܐܬܓܡܰܪܘ ܫܠ̈ܺܝܚܶܐ ܟܰܕ ܠܒܺܝܫܺܝܢ ܦܰܓܪ̈ܰܝܗܽܘܢ܀ ܘܰܕܬܶܕܰܥ ܐܰܝܟܰܢܳܐ ܐܶܡܰܪ ܦܰܘܠܳܘܣ ܕܰܠܥܰܝܢܰܝ̈ܢ ܡܶܬܓܰܡܪܺܝܢ ܟܽܠܗܽܘܢ ܢܒܺܝ̈ܶܐ ܘܟܺܐܢ̈ܶܐ ܘܙܰܕܺܝܩ̈ܶܐ ܕܰܥܒܰܕܘ ܨܶܒܝܳܢܶܗ ܓܡܺܝܪܳܐ ܕܡܳܪܰܢ: ܘܠܳܐ ܫܩܰܠܘ ܡܽܘܠܟܳܢܗܽܘܢ: ܐܶܡܰܪ ܗܳܟܰܢܳܐ ܕܰܐܢ̱ܬܽܘܢ ܓܡܺܝܪ̈ܶܐ ܡܛܰܝܬܽܘܢ ܠܛܽܘܪܳܐ ܕܨܶܗܝܽܘܢ ܘܠܰܡܕܺܝܢ̱ܬܳܐ ܕܰܐܠܳܗܳܐ ܚܰܝܳܐ: ܠܽܐܘܪܺܫܠܶܡ ܕܒܰܫܡܰܝܳܐ: ܘܰܠܡܰܫܪ̈ܝܳܬܳܐ ܕܪ̈ܶܒܘܳܬܳܐ ܕܡܰܠܰܐܟ̈ܶܐ ܘܰܠܥܺܕ̱ܬܳܐ ܕܒܽܘܟܪ̈ܶܐ ܕܡܶܬܟܰܬܒܺܝܢ ܒܰܫܡܰܝܳܐ: ܘܠܰܐܠܳܗܳܐ ܕܰܝܳܢܳܐ ܕܟܽܠ: ܘܰܠܪ̈ܽܘܚܳܬܳܐ ܕܟܺܐܢ̈ܶܐ ܕܶܐܬܓܡܰܪܘ ܘܰܠܝܶܫܽܘܥ ܡܶܨܥܳܝܳܐ ܕܕܺܝܰܬܺܝܩܺܝ ܚܕܰܬܳܐ:\nܘܚܰܘܺܝ ܒܗܳܕܶܐ ܕܬܰܚܠܽܘܦܳܐ ܗܳܘܶܐ ܐܳܦ ܠܢܰܦ̈ܫܳܬܗܽܘܢ: ܒܗܳܝ ܕܚܰܘܺܝ ܕܶܐܬܓܡܰܪܘ. ܘܰܕܥܰܡ ܡܳܪܰܢ ܐܺܝܬܰܝܗܽܘܢ ܢܒܺܝ̈ܶܐ ܘܰܫܠ̈ܺܝܚܶܐ ܝܰܘܡܳܢܳܐ.","english":"He did not say “all of them,” because it was not the bodies of all the righteous that the Lord raised with him from the house of the dead, but rather those who were running after perfection. He brought them up with him to show to the upper and lower beings the resurrection that is to come, and the glory that is prepared for their bodies and their souls—of all who have slept and who sleep in the love of the Lord, and of all his heralds, both the first and the last. For it was fitting that their bodies and their souls be perfected together, just as the apostles were perfected when their bodies were clothed. And so that you may know how Paul said that all the prophets, the priests, and the righteous who did the perfect will of the Lord and did not take their reward are perfected, he spoke thus: “You have come to perfection; you have arrived at the mountain of your thirst and at the city of the living God, at Jerusalem in heaven, and at the camps of the myriads of angels, and at the church of the firstborn who are written in heaven, and at the God who judges all, and at the spirits of the priests who were perfected, and at Jesus, the mediator of the New Covenant.” And he shows by this that there is also a change for their souls, in that he shows that they were perfected. And that with the Lord are the prophets and the apostles today.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܺܝܪܽܘܬܳܐ","severity":"info","text":"The Syriac term gmīrūṯā (perfection) is a key concept in this homily, denoting the eschatological completion of body and soul together, as exemplified by the apostles.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul said","severity":"info","text":"The passage paraphrases Pauline language (cf. 1 Cor 15, 2 Cor 5) regarding the perfected state of the righteous, though no single verse is quoted verbatim; the reference to 'Jerusalem in heaven' echoes Gal 4:26 or Rev 21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"house of the dead","severity":"info","text":"The phrase 'house of the dead' (ܒܶܝܬ ܡܺܝ̈ܬܶܐ) reflects Syriac Christian funerary and resurrection imagery, often associated with the tomb of Christ or the general resurrection.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage functions as a narrative exposition, contrasting the selective resurrection of the righteous with the universal scope, and culminating in a citation attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"apostles were perfected when their bodies were clothed","severity":"info","text":"The notion that the apostles were perfected with their bodies 'clothed' (i.e., in the resurrection body) parallels early Syriac traditions, such as those in Ephrem and the Acts of Thomas, where bodily perfection accompanies spiritual completion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paul","severity":"info","text":"The homilist attributes a lengthy eschatological speech to Paul, which is not found in the canonical epistles; this reflects a free, homiletic use of apostolic authority common in Syriac pseudepigrapha and liturgical texts.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heralds, both the first and the last' is ambiguous; it may refer to prophets and apostles, or to a broader category of righteous witnesses.","The source of the Pauline citation is unclear; it may be a paraphrase or a lost apocryphon."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܦܰܘܠܳܘܣ ܬܽܘܒ ܐܰܘܕܰܥ: ܒܗܳܝ ܕܶܐܡܰܪ: ܕܶܐܡܰܬܝ ܕܢܶܥܢܰܕ ܡܶܢ ܦܰܓܪܳܐ ܥܰܡ ܡܳܪܰܢ ܢܶܗܘܶܐ: ܥܕܰܡܳܐ ܕܳܐܬܶܐ ܗܰܘ ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ: ܘܩܳܝܡܺܝܢ ܦܰܓܪ̈ܰܝܗܽܘܢ ܕܟܽܠܗܽܘܢ ܓܡܺܝܪ̈ܶܐ ܒܫܽܘܒܚܳܐ: ܘܡܶܬܒܰܠܥܺܝܢ ܒܢܽܘܗܪܳܐ ܕܪ̈ܽܘܚܳܬܗܽܘܢ. ܘܡܶܫܬܰܒܚܺܝܢ ܥܰܡ ܡܳܪܰܢ ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ. ܐܰܝܟ ܕܚܰܫܘ ܓܶܝܪ ܥܰܡܶܗ: ܗܳܟܰܢ ܡܶܫܬܰܒܚܺܝܢ ܥܰܡܶܗ: ܐܶܢ ܐ̱ܢܳܫ ܠܰܡ ܢܶܚܰܫ ܥܰܡܶܗ: ܐܶܡܰܪ ܦܰܘܠܳܘܣ: ܐܳܦ ܥܰܡܶܗ ܢܶܫܬܰܒܰܚ ܐܰܝܟܰܢ ܕܥܰܡܶܗ ܐܶܨܛܰܥܰܪ܀ ܐܶܢ ܐ̱ܢܳܫ ܕܶܝܢ ܢܳܛܰܪ ܝܰܘܡܳܢ ܟܺܐܢܽܘܬܳܐ ܘܡܰܕܪܶܟ ܠܳܗ: ܡܶܬܓܰܠܝܳܐ ܠܶܗ ܡܶܐܬܺܝܬܶܗ ܕܡܳܪܰܢ ܕܰܐܝܟܰܢܳܐ ܗܘܳܬ: ܘܕܽܘܒܳܪ̈ܰܝܗܽܘܢ ܕܰܫܠ̈ܺܝܚܶܐ ܘܦܳܪܶܫ ܗܽܘ ܦܽܘܩܕ̈ܳܢܶܐ ܕܶܐܬܓܡܰܪܘ ܒܗܽܘܢ ܫܠ̈ܺܝܚܶܐ: ܘܝܳܕܰܥ ܐܳܦ ܗܳܠܶܝܢ ܕܢܺܐܚܶܐ ܒܗܽܘܢ ܥܳܠܡܳܐ. ܘܶܐܢ ܬܽܘܒ ܐܳܬܶܐ ܠܗܽܘܢ ܠܗܳܠܶܝܢ ܕܽܘܒܳܪ̈ܶܐ ܕܰܫܠ̈ܺܝܚܶܐ: ܡܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ ܘܡܶܬܓܡܰܪ: ܘܳܐܙܶܠ ܠܘܳܬ ܢܒܺܝ̈ܶܐ ܘܰܫܠ̈ܺܝܚܶܐ ܘܝܳܪܶܒ ܬܰܡܳܢ: ܐܰܝܟ ܡܳܐ ܕܰܐܙܥܰܪ ܢܰܦܫܶܗ ܗܳܪܟܳܐ:\nܘܶܐܢ ܡܰܣܓܶܐ ܡܶܬܡܰܟܰܟ: ܡܶܬܓܠܶܐ ܥܠܰܘܗ̱ܝ ܡܳܪܝܳܐ ܒܗܳܢ ܥܳܠܡܳܐ. ܘܫܳܡܰܥ ܩܳܠܳܐ ܕܰܐܠܳܗܳܐ: ܘܦܳܪܶܫ ܩܳܠܳܐ ܕܰܐܠܳܗܳܐ ܡܶܢ ܕܤܳܛܳܢܳܐ. ܘܡܳܐ ܕܺܝܕܰܥ ܟܽܠܶܗ ܫܪܳܪܳܐ: ܡܶܬܺܝܕܰܥ ܠܶܗ ܩܳܠܶܗ ܕܡܳܪܰܢ ܡܶܢ ܕܤܳܛܳܢܳܐ.","english":"Paul again made known, in that he said: When he ascends with the body with the Lord, until that day of judgment comes, and the bodies of all of them, the perfect ones, rise in glory, and are swallowed up in the radiance of their spirits, and are glorified with the Lord forever and ever. For just as they suffered with him, so now they are glorified with him. If he did not suffer with him, he would not be glorified with him. Paul said: Even with him he will be glorified, just as with him he was humbled. If, however, he keeps the day of righteousness and attains it, the coming of the Lord is revealed to him, how it was, and the deeds of the apostles, and he distinguishes the commandments that were fulfilled in them, the apostles, and he knows also these things that are happening in the world through them. And if again the deeds of the apostles come to them, he receives the Paraclete and is perfected, and goes to the prophets and apostles and dwells there, just as he humbled himself here.\n\nAnd if he increases in humility, the Lord is revealed to him in this world, and he hears the voice of God, and distinguishes the voice of God from that of Satan. And when he knows the whole truth, the voice of the Lord is known to him from that of Satan.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Greek loanword paraklētos (παράκλητος) is used here in a technical sense for the Holy Spirit as advocate or comforter, a term prominent in Syriac exegesis (cf. John 14:16).","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The passage invokes Paul (likely 1 Cor 15 or Rom 8) to ground the resurrection of the body and its glorification with Christ, a standard Pauline theme in Syriac homiletics.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"The phrase 'day of judgment' (yawmā d-dīnā) reflects Syriac eschatological expectation of a collective bodily resurrection at the end of time, distinct from individual judgment.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܢ ܡܰܣܓܶܐ ܡܶܬܡܰܟܰܟ","severity":"info","text":"The homily shifts from a conditional sequence (if one suffers with Christ, then glorification) to a second conditional (if one increases in humility), marking a rhetorical intensification toward mystical knowledge.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܤܳܛܳܢܳܐ","severity":"info","text":"The contrast between the voice of God and the voice of Satan echoes a common Syriac ascetic trope of discernment (diakrisis), found in works like the Apophthegmata Patrum and Evagrius.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ","severity":"caution","text":"The Syriac verb ʾeš (if) introduces a conditional clause whose apodosis is ambiguous: the text may imply that only those who suffer with Christ are glorified, or that all perfect ones are, depending on the antecedent of 'he'.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in the conditional clauses (the individual believer or Christ) is not always clear; the translation takes it as the believer who imitates Christ's suffering.","The phrase 'day of righteousness' (yawmāʾ d-kēnūṯā) may be synonymous with 'day of judgment' or denote a distinct eschatological moment; the text does not resolve this."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܐܶܢ ܕܶܝܢ ܐ̱ܢܳܫ ܡܩܰܘܶܐ ܠܶܗ ܒܗܳܝ ܟܺܐܢܽܘܬܳܐ ܕܩܰܕ̈ܡܳܝܶܐ: ܘܠܳܐ ܫܳܒܶܩ ܠܳܗ ܠܰܐܪܥܳܐ ܐܰܝܟܰܢܳܐ ܕܫܰܒܩܽܘܗ ܫܠ̈ܺܝܚܶܐ ܘܨܳܡܽܘܗ̱ܝ ܠܥܳܠܡܳܐ ܟܽܠܶܗ: ܠܳܐ ܡܶܫܟܰܚ ܡܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ: ܘܠܳܐ ܡܶܬܓܠܶܐ ܠܶܗ ܟܽܠܶܗ ܫܪܳܪܳܐ: ܘܠܳܐ ܩܳܠܳܐ ܕܰܐܠܳܗܳܐ ܫܳܡܰܥ ܐܰܝܟ ܢܒܺܝ̈ܶܐ: ܐܶܠܳܐ ܗܘܳܐ ܒܶܗ ܥܽܘܪܒܳܢܳܐ ܕܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ: ܘܺܝܕܰܥ ܐܰܝܟܰܢ ܫܰܒܩܽܘܗ ܫܠ̈ܺܝܚܶܐ ܠܰܐܪܥܳܐ ܘܨܳܡܽܘܗ̱ܝ ܠܥܳܠܡܳܐ: ܘܟܶܢ ܩܰܒܶܠܘ ܗ̱ܘܰܘ ܦܰܪܰܩܠܺܝܛܳܐ ܠܳܐ ܡܶܫܟܰܚ ܕܢܰܕܪܶܟ. ܐܶܠܳܐ ܝܺܕܰܥ ܚܰܝܠܳܐ ܕܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܟܺܐܢܽܘܬܳܐ: ܕܰܪܚܰܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܡܶܢ ܟܽܠܶܗ ܠܶܒܳܟ ܘܠܰܒܢܰܝ̈ܢܳܫܳܐ ܐܰܝܟ ܢܰܦܫܳܟ: ܘܗܳܝ ܕܡܶܕܶܡ ܕܰܣܢܶܐ ܥܠܰܝܟ ܠܚܰܒܪܳܟ ܠܳܐ ܬܶܥܒܶܕ: ܘܰܐܝܟ ܕܨܳܒܶܐ ܐܰܢ̱ܬ ܕܢܶܥܒܕܽܘܢ ܠܳܟ ܒܢܰܝ̈ܢܳܫܳܐ: ܗܳܟܰܢܳܐ ܐܳܦ ܐܰܢ̱ܬ ܕܢܶܥܒܕܽܘܢ ܠܳܟ ܒܢܰܝ̈ܢܳܫܳܐ: ܗܳܟܰܢܳܐ ܐܳܦ ܐܰܢ̱ܬ ܥܒܶܕ ܠܗܽܘܢ: ܘܺܝܕܰܥ ܕܰܒܗܳܠܶܝܢ ܐܰܪܒܥܳܐ ܦܽܘܩܕ̈ܳܢܺܝܢ ܐܺܝܬܶܝܗ ܟܽܠܳܗ ܟܺܐܢܽܘܬܳܐ: ܘܺܝܕܰܥ ܬܽܘܒ ܕܗܳܠܶܝܢ ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ: ܘܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ: ܠܰܘ ܠܶܗ ܐܰܡܺܝܪ̈ܳܢ: ܘܠܳܐ ܥܳܒܶܕ܆ ܠܗܶܝܢ ܘܢܳܦܶܩ ܡܶܢ ܥܳܠܡܳܐ ܗܳܢܳܐ ܒܟܺܐܢܽܘܬܳܐ: ܘܡܶܬܟܰܢܰܫ ܠܰܐܬܪܳܐ ܕܟܺܐܢ̈ܶܐ܀ ܗܳܕܶܐ ܬܽܘܒ ܢܶܕܥܽܘܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ: ܕܟܽܠܶܗ ܕܰܡܡܰܠܶܠ ܗ̱ܘܳܐ ܡܳܪܰܢ ܥܰܡܗܽܘܢ ܕܰܢܒܺܝ̈ܶܐ ܒܗܰܘ ܙܰܒܢܳܐ ܟܰܕ ܠܳܐ ܓܡܺܝܪܺܝܢ: ܡܶܛܽܠ ܕܗܽܘ ܟܠܳܐ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ ܒܗܰܘ ܙܰܒܢܳܐ: ܘܡܶܛܽܠ ܕܝܳܕܰܥ ܗ̱ܘܳܐ ܕܰܥܬܺܝܕܺܝܢ ܕܢܶܬܓܰܡܪܽܘܢ: ܘܥܰܡ ܫܰܪܟܳܐ ܕܙܰܕܺܝܩ̈ܶܐ.","english":"If then he remains in that priesthood of the first ones, and does not leave the earth as the apostles left it and sealed it for the whole world, he cannot receive the Paraclete, nor is the whole truth revealed to him, nor does he hear the voice of God like the prophets, but there is in him the approach of the Holy Spirit, and he knows how the apostles left the earth and sealed it for the world, and yet they had received the Paraclete, he cannot attain it. But he knows the power of these commandments of the priesthood: that you love the Lord your God with all your heart and your fellow men as yourself, and that you do not do to your companion what you would not have done to you, and as you wish that others do to you among your fellow men, so also you do to them. And he knows that in these four commandments the whole priesthood consists. And he knows also that these are a sign for a sign, and evil for evil; not for him are they spoken, and he does not do them, but he goes out from this world in the priesthood, and is reckoned to the place of the priests. This again, know among the men of Jesus, that the whole of what the Lord spoke with them of the prophets at that time when they were not perfect, because he was restraining them from perfection at that time, and because he knew that they were destined to be perfected, and with the rest of the righteous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term kāhēnūṯā (priesthood) is used here to denote the office of the first ones (the apostles), not a later sacerdotal order. The homily distinguishes this from the Paraclete and the full truth.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The term Paraclete (παράκλητος) appears in John 14:16, 26; 15:26; 16:7. Here it is presented as a gift received by the apostles but unattainable by those who remain in the priesthood of the first ones.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܪܒܥܳܐ ܦܽܘܩܕ̈ܳܢܺܝܢ","severity":"info","text":"The four commandments of the priesthood likely refer to a catechetical summary of Christian ethics: love of God, love of neighbor, the negative Golden Rule, and the positive Golden Rule. This reflects a common Syriac moral framework.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܕܶܐ ܬܽܘܒ ܢܶܕܥܽܘܢ","severity":"info","text":"The phrase This again, know among the men of Jesus signals a structural shift: the homily turns from a conditional argument about the priesthood to a direct address to the audience, linking the preceding teaching to the prophets and the perfection of the righteous.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܶܢ ܩܰܒܶܠܘ ܗ̱ܘܰܘ ܦܰܪܰܩܠܺܝܛܳܐ","severity":"caution","text":"The clause and yet they had received the Paraclete, he cannot attain it is syntactically ambiguous: the subject of cannot attain may be the priest or the apostles. The translation takes it as the priest, but the Syriac could also be read as the apostles could not attain it after leaving the earth.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he cannot attain it' (ܠܳܐ ܡܶܫܟܰܚ ܕܢܰܕܪܶܟ) is ambiguous: the subject could be the priest or the apostles. The translation adopts the priest as subject.","The identity of 'the first ones' (ܩܰܕ̈ܡܳܝܶܐ) is not specified; context suggests the apostles, but it could refer to an earlier generation of priests."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܘܝܰܘܡܳܢ ܕܠܳܐ ܡܡܰܠܶܠ ܥܰܡ ܐ̱ܢܳܫ ܓܰܠܝܳܐܺܝܬ: ܥܰܠ ܕܠܳܐ ܓܡܺܝܪ: ܘܰܥܕܰܡܳܐ ܕܳܐܬܶܐ ܠܰܓܡܺܝܪܽܘܬܳܐ: ܘܺܝܕܰܥ ܕܡܶܫܟܰܚ ܫܳܡܰܥ ܠܶܗ ܠܳܐ ܡܡܰܠܶܠ ܥܰܡܶܗ. ܐܰܝܟ ܕܳܐܡܰܪ: ܕܡܰܢ ܕܪܳܚܶܡ ܠܺܝ ܦܽܘܩܕܳܢܰܝ̈ ܢܳܛܰܪ ܘܶܐܪܚܡܺܝܘܗ̱ܝ ܕܶܐܚܰܘܶܝܘܗ̱ܝ ܢܰܦܫܝ ܘܶܐܓܠܶܐ ܠܶܗ ܥܠܰܝ ܘܢܰܕܪܶܟ ܚܰܝܠܳܐ ܕܪ̈ܳܐܙܰܝ ܒܰܕܕܳܢܰܚ ܐ̱ܢܳܐ ܥܠܰܘܗ̱ܝ. ܘܥܰܡ ܙܰܕܺܝܩ̈ܶܐ ܐܰܝܠܶܝܢ ܕܠܳܐ ܥܬܺܝܕܺܝܢ ܗ̱ܘܰܘ ܕܢܶܬܓܰܡܪܽܘܢ ܕܡܰܠܶܠ ܥܰܡܗܽܘܢ: ܡܶܛܽܠ ܕܠܳܐ ܥܕܰܟܺܝܠ ܕܪܺܝܫܳܐ ܗ̱ܘܳܬ ܐܽܘܪܚܳܐ ܒܥܶܩ̈ܒܳܬܶܗ ܕܡܳܪܰܢ: ܡܶܛܽܠܗܳܢܳܐ ܡܰܠܶܠ ܥܰܡܗܽܘܢ ܒܗܰܘ ܙܰܒܢܳܐ: ܕܰܢܚܰܘܶܐ ܠܗܽܘܢ ܕܠܳܐ ܕܢܺܐܒܕܽܘܢ ܘܢܶܛܥܽܘܢ ܡܶܢ ܡܶܕܶܡ ܕܘܳܠܶܐ ܗ̱ܘܳܐ ܕܰܢܗܰܠܟܽܘܢ ܒܶܗ ܒܗܰܘ ܙܰܒܢܳܐ. ܝܰܘܡܳܢ ܕܶܝܢ: ܟܬܺܝܒܺܝܢ ܐܶܢܽܘܢ ܕܽܘܒܳܪ̈ܰܝܗܽܘܢ ܕܙܰܕܺܝܩ̈ܶܐ ܩܕܳܡ ܥܰܝ̈ܢܰܝܢ: ܘܰܕܪܺܝܫܳܐ ܗ̱ܝ ܠܰܢ ܐܽܘܪܚܳܐ ܕܡܳܪܰܢ ܘܕܰܫܠ̈ܺܝܚܰܘܗ̱ܝ ܘܠܳܐ ܡܶܬܒܰܥܝܳܐ ܕܰܢܡܰܠܶܠ ܐܰܠܳܗܳܐ ܓܰܠܝܳܐܺܝܬ ܥܰܡ ܐ̱ܢܳܫ: ܐܶܠܳܐ ܐܶܢܗܽܘ ܕܙܳܕܶܩ ܕܰܐܠܳܗܳܐ ܢܶܩܪܶܝܘܗ̱ܝ ܠܽܐܘܪܚܶܗ. ܫܰܪܟܳܐ ܕܶܝܢ: ܥܕܰܡܳܐ ܕܳܐܬܶܐ ܐ̱ܢܳܫ ܥܳܐܶܠ ܠܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܘܪܳܕܶܐ ܒܗܽܘܢ ܘܰܡܡܰܢܰܥ ܕܢܶܡܛܶܐ ܠܒܶܝܬ ܡܳܪܰܢ ܐܰܝܟ ܗܰܘ ܒܪܳܐ ܕܦܰܪܰܚ ܢܶܟܣܰܘ̈ܗ̱ܝ: ܗܳܝܕܶܝܢ ܢܳܦܶܩ ܠܽܐܘܪܥܶܗ ܘܰܡܩܰܒܶܠ ܠܶܗ: ܐܰܝܟ ܐܰܒܳܐ ܒܰܣܺܝܡܳܐ ܕܩܰܒܶܠ ܠܰܒܪܶܗ ܬܰܝܳܒܳܐ܀ ܡܰܢ ܕܡܶܫܟܰܚ ܕܶܝܢ ܕܢܶܫܡܰܥ ܡܶܢ ܡܳܪܰܢ ܗܽܘ ܡܳܪܰܢ ܩܳܪܶܐ ܠܶܗ ܕܢܶܥܽܘܠ ܠܽܐܘܪܚܶܗ: ܘܡܰܢ ܕܠܳܐ ܡܨܶܐ ܕܢܶܫܡܰܥ ܡܶܢ ܡܳܪܰܢ: ܒܰܪܢܳܫܳܐ ܕܡܳܪܰܢ ܕܰܓܡܺܝܪ ܡܚܰܘܶܐ ܠܶܗ ܐܽܘܪܚܶܗ ܕܡܳܪܰܢ.","english":"And the day when he does not speak with a person openly, concerning the imperfect, and until he comes to perfection, and he knows that he is able to hear him, he does not speak with him. As it says: \"He who loves me, keep my commandments, and I will love him and reveal myself to him and disclose to him the power of my mysteries, so that he may walk upon them without stumbling.\" And with the righteous who were not destined to be perfected, he spoke with them, because the way of the Lord was not yet trodden in his footsteps; for this reason he spoke with them at that time, to show them that they should not lose or stray from anything that was fitting for them to walk in at that time. But now, it is written: \"Look at the footsteps of the righteous before your eyes,\" and the way of the Lord and his apostles is trodden, and it is not necessary for God to speak openly with a person; rather, it is fitting that God call him to his way. As for the rest, until a person comes and enters into the commandments of the Lord and walks in them and strives to reach the house of the Lord, like a bird that flies from its nest, then he goes out to his way and receives him, like a gentle father who receives his repentant son. When he is able to hear from the Lord, the Lord himself calls him to enter his way; and when he is not able to hear from the Lord, the perfect image of the Lord shows him the way of the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"He who loves me, keep my commandments, and I will love him and reveal myself to him","severity":"info","text":"The author paraphrases a saying reminiscent of John 14:15-21, where Jesus promises to reveal himself to those who keep his commandments. The Syriac wording echoes a common ascetical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܺܝܪܽܘܬܳܐ (gmīrūṯā)","severity":"info","text":"The Syriac term 'perfection' (gmīrūṯā) is a key concept in this homily, denoting the state of spiritual completeness that allows direct divine communication. It contrasts with the 'imperfect' (lā gmīr).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the way of the Lord was not yet trodden in his footsteps","severity":"info","text":"The author contrasts the pre-apostolic era, when God spoke directly to the righteous, with the present age, where the 'way' of Christ and the apostles is already established. This reflects a Syriac Christian view of salvation history as a progressive revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"But now, it is written: 'Look at the footsteps of the righteous before your eyes'","severity":"info","text":"This passage marks a shift from a general principle to a scriptural citation, likely from a Syriac version of the Psalms or Wisdom literature, though the exact source is not identified. The citation serves as a pivot to the present application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"like a bird that flies from its nest","severity":"info","text":"The simile of the bird leaving its nest to be received by a gentle father echoes a common ascetical image in Syriac literature, e.g., in the writings of John of Apamea or the Book of Steps, illustrating the soul's journey toward God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪܢܳܫܳܐ (bar rāšā)","severity":"info","text":"The phrase 'perfect image' (bar rāšā d-gmīr) likely refers to Christ as the perfect icon or prototype, a concept rooted in Syriac Christology. It may also allude to the 'image of the Lord' as a guide for those unable to hear God directly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'righteous who were not destined to be perfected' is unclear; they may refer to Old Testament figures or to a specific group in the author's community. The phrase 'the perfect image of the Lord' could be interpreted as Christ or as a symbolic representation of divine guidance."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܐܶܢ ܕܶܝܢ ܡܨܶܐ ܐ̱ܢܳܫ ܕܢܶܫܡܰܥ ܡܶܢ ܡܳܪܰܢ ܡܶܢ ܪܺܝܫ ܬܽܘܠܡܳܕܶܗ ܓܳܠܶܐ ܠܶܗ ܫܪܳܪܶܗ: ܘܶܐܢ ܐܰܘܚܰܪ ܠܶܗ ܘܠܳܐ ܐܶܬܓܠܺܝ ܠܶܗ: ܢܶܕܰܥ ܕܡܶܢ ܒܰܪܢܳܫܳܐ ܕܰܡܫܰܡܠܰܝ ܡܶܫܟܰܚ ܕܢܶܫܡܰܥ ܫܪܳܪܳܐ. ܘܺܐܝܬ ܐ̱ܢܳܫ ܕܗܽܘ ܡܶܢ ܨܒܽܘܬ ܢܰܦܫܶܗ ܡܶܫܟܰܚ ܫܳܡܰܥ ܡܶܠܬܶܗ ܕܡܳܪܰܢ ܡܶܢ ܨܽܘܪܬܳܐ ܕܰܕܝܽܘܬܳܐ: ܘܡܶܬܡܰܟܰܟ ܘܩܳܪܶܐ ܠܶܗ ܠܡܳܪܰܢ ܝܶܫܽܘܥ: ܥܕܰܡܳܐ ܕܥܳܢܶܐ ܠܶܗ ܡܳܪܰܢ: ܘܰܡܚܰܘܶܐ ܠܶܗ ܐܰܝܟܰܢ ܗ̱ܽܘ ܨܶܒܝܳܢܶܗ ܓܡܺܝܪܳܐ ܘܰܡܩܰܒܠܳܐ. ܠܰܘ ܓܶܝܪ ܟܽܠܢܳܫ ܣܳܦܶܩ ܕܡܶܢ ܐܰܠܳܗܳܐ ܢܶܬܩܪܶܐ: ܘܠܰܘ ܟܽܠܢܳܫ ܡܶܫܟܰܚ ܕܡܶܢ ܪܽܘܚܳܐ ܢܶܫܡܰܥ: ܡܶܛܽܠ ܗܳܢܳܐ ܟܬܺܝܒ: ܕܺܐܝܬ ܡܗܰܝܡ̈ܢܶܐ ܕܡܳܪܰܢ ܩܪܳܐ ܐܶܢܽܘܢ ܘܰܥܒܰܕ ܐܶܢܽܘܢ. ܘܺܐܝܬ ܕܐ̱ܢܳܫ ܩܪܳܐ ܐܶܢܽܘܢ ܕܡܳܪܰܢ ܘܺܐܝܬ ܕܗܶܢܽܘܢ ܐܶܬܡܰܟܰܟܘ ܘܰܒܥܰܘ ܘܶܐܬܚܰܨܰܦܘ ܒܡܽܘܟܳܟܗܽܘܢ: ܥܕܰܡܳܐ ܕܰܣܦܰܩܘ ܠܡܳܪܰܢ ܘܶܐܬܓܠܺܝ ܥܠܰܝܗܽܘܢ ܘܚܰܘܺܝ ܠܗܽܘܢ ܐܰܝܟܰܢ ܗ̱ܽܘ ܨܶܒܝܳܢܶܗ ܡܩܰܒܠܳܐ ܘܰܓܡܺܝܪܳܐ. ܘܰܕܗܳܟܰܢ ܗ̱ܺܝ ܕܒܰܪܢܳܫܳܐ ܪܳܕܶܐ ܩܰܕܡܳܝ ܒܽܐܘܪܚܳܐ ܕܡܳܪܰܢ: ܐܰܘ ܒܝܰܕ ܩܪܳܝܬܳܐ ܕܒܰܪܢܳܫܳܐ ܐܰܘ ܒܝܰܕ ܡܽܘܟܳܟܳܐ ܕܰܩܢܽܘܡܶܗ ܕܒܰܪܢܳܫܳܐ ܘܟܶܢ ܡܶܬܓܠܶܐ ܡܳܪܰܢ ܥܠܰܘܗ̱ܝ: ܓܰܠܝܳܐܺܝܬ ܕܰܘܺܝܕ ܦܰܫܶܩ: ܕܶܐܗܰܠܶܟ ܒܽܐܘܪܚܳܟ ܕܠܳܐ ܡܽܘܡ ܥܕܰܡܳܐ ܕܬܺܐܬܶܐ ܠܘܳܬܝ؟ ܘܬܽܘܒ ܐܶܡܰܪ: ܕܨܰܗܝܳܐ ܗ̱ܝ ܠܳܟ ܢܰܦܫܝ ܐܰܠܳܗܳܐ ܚܰܝܳܐ. ܕܶܐܡܰܬܝ ܐܺܬܶܐ ܘܶܐܚܙܶܐ ܐܰܦܰܝ̈ܟ؟ ܘܡܰܢ ܕܪܳܚܶܡ ܠܺܝ ܦܽܘܩܕܳܢܰܝ̈ ܢܳܛܰܪ ܘܳܐܬܶܐ ܐ̱ܢܳܐ ܨܶܐܕܰܘܗ̱ܝ: ܐܶܢܳܐ ܘܰܐܒܳܐ ܘܪܽܘܚ ܩܽܘܕܫܳܐ.","english":"But if a person is able to hear from the Lord, from the beginning of his instruction He reveals to him His truth; and if He delays for him and does not reveal Himself to him, he knows that when the human being is perfected, he is able to hear the truth. And there is a person who, by the will of his own soul, is able to hear the word of the Lord from the form of the image, and he humbles himself and calls the Lord Yeshua, until the Lord answers him and shows him where His complete and receptive will is. For not everyone is sufficient to be called from God, and not everyone is able to hear from the Spirit. Because of this it is written: \"There are believers who called the Lord 'Lord' and did 'Lord'.\" And there are those who called the Lord 'Lord', and there are those who humbled themselves and sought and were bold in their humility, until they were sufficient for the Lord and He revealed Himself to them and showed them where His receptive and complete will is. And thus it is that the first human being walks in the path of the Lord, either by the calling of the human being or by the humility of the person's stature, and then the Lord reveals Himself upon him. It is clearly explained by David: \"Shall I walk in your path without stumbling until you come to me?\" And again he said: \"My soul is thirsty for you, O living God. When will you come and I see your face?\" And he who loves me, my commandments he keeps, and he comes, I come to meet him—I, the Father and the Holy Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܒܝܳܢܶܗ ܓܡܺܝܪܳܐ ܘܰܡܩܰܒܠܳܐ","severity":"info","text":"The phrase 'complete and receptive will' (ṣebyānēh gmīrā w-mqablā) is a technical expression in Syriac mystical theology, denoting the divine will that is both perfect and ready to receive the seeker.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܺܐܝܬ ܡܗܰܝܡ̈ܢܶܐ ܕܡܳܪܰܢ ܩܪܳܐ ܐܶܢܽܘܥ ܘܰܥܒܰܕ ܐܶܢܽܘܥ","severity":"info","text":"The phrase 'called the Lord Lord and did Lord' echoes a Syriac liturgical or proverbial saying, possibly derived from Psalm 34 or a baptismal context, though no exact biblical verse is cited.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܗܰܠܶܟ ܒܽܐܘܪܚܳܟ ܕܠܳܐ ܡܽܘܡ ܥܕܰܡܳܐ ܕܬܺܐܬܶܐ ܠܘܳܬܝ","severity":"info","text":"The quotation attributed to David ('Shall I walk in your path without stumbling until you come to me?') is not a direct biblical verse but a paraphrase of Psalm 119:35 or a similar petition, adapted to the homily's theme.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܽܘܟܳܟܳܐ","severity":"info","text":"The term 'humility' (mukkākā) is a key virtue in Syriac asceticism, often linked to the practice of 'bowing' or self-abasement as a means to attain divine revelation, as seen in the works of Isaac of Nineveh.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a general instruction on divine revelation to a specific exemplum of the 'first human being' (Adam) walking the Lord's path, marking a transition from didactic to narrative mode.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܬܽܘܒ ܐܶܡܰܪ","severity":"info","text":"The repeated formula 'And again he said' (w-tūb emar) is characteristic of Syriac homiletic style, used to introduce scriptural or traditional sayings, and may reflect oral performance patterns.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first human being' (bar nāšā qadmāy) is ambiguous: it may refer to Adam, the prototypical human, or to a generic 'first' seeker; the context of marital desire in the work's title suggests Adam is intended.","The phrase 'called the Lord Lord and did Lord' is ambiguous in its referent: it may describe believers who both invoke and enact the Lord's will, or it may be a corrupt citation of a lost liturgical text."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܚܳܙܶܐ ܐܰܢ̱ܬ ܐܰܝܟܰܢ ܐܳܙܺܠ̱ܝܢ ܬܪ̈ܰܝܗܽܘܢ ܓܰܒ̈ܶܐ ܚܰܕ ܠܘܳܬ ܚܰܕ: ܥܕܰܡܳܐ ܕܥܳܒܰܪ ܪܶܥܝܳܢܶܗ ܕܐ̱ܢܳܫ ܡܶܢ ܐܰܬܪܳܐ ܕܒܺܝܫܬܳܐ ܘܡܳܛܶܐ ܠܰܐܬܪܳܐ ܕܫܰܝܢܳܐ ܕܰܫܪܶܐ ܒܶܗ ܡܳܪܰܢ. ܘܰܐܝܟܰܢ ܕܰܫܒܰܩ ܗ̱ܘܳܐ ܒܪܳܐ ܠܗܰܘ ܐܰܬܪܳܐ ܕܪܳܥܶܐ ܗ̱ܘܳܐ ܒܶܗ ܚܙܺܝܪ̈ܶܐ: ܘܟܶܢ ܟܰܕ ܡܛܳܐ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ: ܢܦܰܩ ܐܰܒܽܘܗ̱ܝ ܠܽܐܘܪܥܶܗ ܘܩܰܒܠܶܗ: ܗܳܟܰܢ ܡܳܐ ܕܫܰܒܩܳܗ ܐ̱ܢܳܫ ܠܰܐܪܥܳܐ ܒܪܶܥܝܳܢܶܗ ܕܺܐܝܬܰܘܗ̱ܝ ܐܰܬܪܳܐ ܕܪܳܥܶܐ ܒܶܗ ܐ̱ܢܳܫ ܒܺܝܫ̈ܳܬܳܐ ܒܰܪ̈ܓܺܝܓܳܬܳܐ ܕܣܳܥܰܪ ܘܟܳܦܶܢ ܠܰܡ ܠܟܺܐܢܽܘܬܳܐ ܘܰܠܩܰܕܺܝܫܽܘܬܳܐ: ܘܠܳܐ ܐ̱ܢܳܫ ܝܳܗܶܒ ܠܶܗ: ܐܶܠܳܐ ܐܶܢ ܪܳܕܶܐ ܪܶܥܝܳܢܶܗ ܣܳܠܶܩ ܠܰܫܡܰܝܳܐ: ܐܰܬܪܳܐ ܡܫܰܝܢܳܐ ܕܒܶܝܬ ܐܰܒܽܘܗ̱ܝ ܕܰܐܓܺܝܪ̈ܶܐ ܡܰܘܬܪܺܝܢ ܬܰܡܳܢ ܟܺܐܢܽܘܬܳܐ ܘܫܰܦܺܝܪ̈ܳܬܳܐ. ܗܳܟܰܢ ܡܳܐ ܕܰܪܕܳܐ ܘܰܡܛܳܐ ܬܰܡܳܢ ܬܰܝܳܒܳܐ ܒܪܶܥܝܳܢܶܗ: ܢܳܦܶܩ ܠܽܐܘܪܥܶܗ ܚܢܳܢܳܐ ܘܳܐܡܰܪ: ܗܳܢܳܐ ܒܶܪܝ ܢܦܰܩ ܡܶܢ ܠܘܳܬܝ ܘܰܛܥܶܡ ܡܰܘܬܳܐ ܘܗܳܫܳܐ ܚܝܳܐ ܘܶܐܬܳܐ.","english":"He sees how the two of them go, one toward the other, until the thought of man passes from the place of evil and reaches the place of peace where the Lord dwells. And just as the son left that place where he used to pasture swine, and when he reached his father's house, his father went out to meet him and received him, so also when man leaves the earth in his thought, which is the place where man pastures evil things, the agitations that he commits, and he hungers for the sake of chastity and holiness, and man does not give it to him, but if his thought ascends to heaven, the peaceful place of his father's house, where the rewards of the hired ones increase, there chastity and beauties. So when the repentant one ascends and reaches there in his thought, the Lord goes out to meet him and says: This is my son who went out from me and tasted death, and now lives and has come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܶܥܝܳܢܶܗ ܕܐ̱ܢܳܫ","severity":"info","text":"The phrase 'the thought of man' (reʿyāneh d-ʾenāš) is the subject of the allegorical journey. The homily treats thought as the vehicle for moral ascent, not the physical person.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܺܝܪ̈ܶܐ","severity":"info","text":"The word ḥzīrē (swine) recalls the parable of the prodigal son (Luke 15:15–16), where the son herds swine. The Syriac term is the same as in the Peshitta, reinforcing the scriptural echo.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܳܐ ܕܰܐܓܺܝܪ̈ܶܐ","severity":"info","text":"The phrase 'son who went out from me and tasted death' echoes the parable of the prodigal son (Luke 15:11–32). The homily adapts the parable to an allegory of the soul's return to God.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ ܘܰܠܩܰܕܺܝܫܽܘܬܳܐ","severity":"info","text":"The pairing of 'chastity' (kēʾutā) and 'holiness' (qaddīšūtā) is typical of Syriac ascetical literature, where sexual renunciation and sanctity are linked. The homily presents them as goals of the soul's journey.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܢ ... ܗܳܟܰܢ","severity":"info","text":"The repeated adverb hāḵaḵ ('just as ... so also') marks a formal comparison between the prodigal son narrative and the soul's ascent. This structural parallelism is a hallmark of the homily's didactic method.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܶܢ","severity":"caution","text":"The reading 'wkʿn' (w-kʿn) is uncertain; it may be a scribal error for wkʿt ('and now') or a variant spelling. The translation 'and when' follows the context of the parable's sequence.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܟܶܢ' (w-kʿn) is ambiguous: it could be a variant of 'and now' or a corruption. The reading 'and when' is adopted to fit the narrative flow.","The identity of 'the Lord' (ܡܳܪܰܥ) in the allegory is ambiguous: it may refer to God the Father or to Christ, consistent with Syriac typology."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܗܳܝܕܶܝܢ ܡܣܰܒܰܥ ܠܶܗ ܩܰܕܺܝܫܽܘܬܳܐ ܕܰܟܦܶܢ ܠܳܗ: ܘܰܡܥܰܛܶܦ ܠܶܗ ܓܡܺܝܪܽܘܬܳܐ ܐܶܤܛܠܳܐ ܪܺܝܫܳܝܬܳܐ ܕܕܰܪܓܳܐ ܥܶܠܳܝܳܐ܆ ܘܟܰܕ ܩܳܐܶܡ ܒܰܐܪܥܳܐ ܒܰܦܓܰܪ ܗܳܘܶܐ ܪܶܥܝܳܢܶܗ ܟܽܠܝܽܘܡ ܒܰܫܡܰܝܳܐ ܒܪܽܘܚ ܘܰܡܡܰܠܶܠ ܬܰܡܳܢ ܥܰܡܶܗ ܡܳܪܰܢ ܐܰܝܟ ܕܗܽܘ ܐܰܒܳܐ ܥܰܡ ܒܪܶܗ ܘܗܳܘܶܐ ܡܦܰܪܢܶܣ ܠܰܐܚܪ̈ܳܢܶܐ ܥܽܘܬܪܳܐ ܫܡܰܝܳܢܳܐ ܡܶܐܟܽܘܠܬܳܐ ܕܪܽܘܚܳܐ ܚܠܳܦ ܕܚܳܡܶܐ ܗ̱ܘܳܐ ܗܳܪܟܳܐ ܠܟܰܦܢܶܗ ܟܰܕ ܥܒܺܝܕ ܒܶܣܪܳܢܳܐ ܘܚܳܐܰܪ ܒܰܐܪܥܳܐ ܡܶܢ ܒܠܰܝ ܝܺܕܰܥܬܳܐ ܘܰܫܪܳܪܳܐ ܕܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܡܠܶܐ ܟܰܪܣܶܗ ܗܳܪܟܳܐ ܚܰܝ̈ܶܐ: ܘܠܳܐ ܐ̱ܢܳܫ ܝܳܗܶܒ ܗ̱ܘܳܐ ܠܶܗ: ܗܳܢܰܘ ܕܶܝܢ ܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܕܰܥ: ܐܳܦܶܢ ܬܪܺܝܨܽܘܬܶܗ ܕܗܳܢܳܐ ܥܳܠܡܳܐ: ܐܰܘ ܕܰܐܝܟܰܢ ܒܪܶܐ: ܘܥܰܠ ܡܳܢܳܐ ܐܶܬܒܪܺܝ ܘܡܶܛܽܠ ܡܳܢܳܐ ܥܒܺܝܕ ܥܰܒܕܳܐ ܠܰܚܛܺܝܬܳܐ: ܘܠܳܐ ܐ̱ܢܳܫ ܓܳܠܶܐ ܗ̱ܘܳܐ ܠܶܗ. ܘܗܰܘ ܕܗܳܝܕܶܝܢ ܟܦܶܢ ܗ̱ܘܳܐ ܘܠܰܝܬ ܗ̱ܘܳܐ ܠܶܗ ܡܶܕܶܡ: ܗܳܢܰܘ ܕܶܝܢ ܠܳܐ ܝܳܕܰܥ ܗ̱ܘܳܐ ܡܶܕܶܡ: ܗܳܐ ܡܰܠܶܦ ܠܰܐܚܪ̈ܳܢܶܐ ܡܶܕܶܡ ܕܠܳܐ ܪܓܺܝܫܺܝܢ: ܘܡܰܦܢܶܐ ܠܗܽܘܢ ܠܒܶܝܬ ܚܰܝ̈ܶܐ܀ ܐܶܢ ܗܳܟܺܝܠ ܐܺܝܬܰܘܗ̱ܝ ܐ̱ܢܳܫ ܒܙܽܘܘܳܓܳܐ ܟܰܕ ܐܺܝܬܰܘܗ̱ܝ ܒܟܺܐܢܽܘܬܳܐ ܕܟܺܐܢ̈ܶܐ: ܗܳܘܶܐ ܒܶܗ ܥܽܘܪܒܳܢܳܐ ܕܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ: ܘܶܐܢ ܡܶܬܥܰܠܶܐ ܡܶܢ ܙܽܘܘܳܓܳܐ ܟܰܕ ܐܺܝܬܰܘܗ̱ܝ ܒܟܺܐܢܽܘܬܳܐ ܕܟܺܐܢ̈ܶܐ ܬܽܘܒ ܝܳܪܶܒ ܡܶܢ ܙܽܘܘܳܓܳܐ. ܘܶܐܢܗܽܘ ܕܶܐܬܥܰܠܺܝ ܡܶܢ ܙܽܘܘܳܓܳܐ ܢܶܬܥܰܠܶܐ ܡܶܢ ܫܰܘܬܳܦܽܘܬܳܐ ܠܕܽܘܒܳܪ̈ܶܐ ܕܰܫܠ̈ܺܝܚܶܐ: ܣܰܓܺܝ ܗܽܘ ܡܶܬܓܡܰܪ ܘܰܡܩܰܒܶܠ ܦܰܪܰܩܠܺܝܛܳܐ ܘܫܳܡܰܥ ܩܳܠܳܐ ܕܰܐܠܳܗܳܐ.","english":"Then holiness satisfies his hunger, and perfection clothes him, the first step of the high rank. And while he stands on earth in the body, his thought is always in heaven in spirit, and there he speaks with his Lord as a father with his son, and he distributes to others heavenly riches, the food of the spirit, instead of what he used to see here for his hunger when he was made of flesh and looked upon the earth without knowledge and truth, which he sought to fill his belly here with life. And he did not give him any rest. That one, then, sought to know also the righteousness of this world, or how it was created, and for what reason it was made, and for what purpose the deed was done for sin, and he did not give him any revelation. And that one who then hungered and had nothing, that one who knew nothing, teaches others something of which they are unaware, and leads them to the house of life. If, therefore, he is in marriage while he is in the order of priests, there is in him the approach of the Holy Spirit; and if he separates from marriage while he is in the order of priests, he again increases from marriage. And those who have separated from marriage will separate from the communion of the apostles' ways; much is he perfected and receives the Paraclete and hears the voice of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܽܘܘܳܓܳܐ (zawwāḡā)","severity":"info","text":"The Syriac term zawwāḡā denotes both 'marriage' and 'sexual union'. In this homily it carries the specific sense of marital cohabitation, contrasted with priestly celibacy.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ (paraqliṭā)","severity":"info","text":"Borrowed from Greek παράκλητος, this term means 'Paraclete' or 'advocate'. In Syriac Christian usage it often refers to the Holy Spirit, but here it may also evoke the role of the Spirit as comforter and intercessor for the celibate.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ ܕܟܺܐܢ̈ܶܐ (kīˀūṯā d-kīˀē)","severity":"info","text":"The phrase 'order of priests' (kīˀūṯā d-kīˀē) reflects the Syriac ecclesiastical hierarchy, where priests (kīˀē) were expected to observe continence. The passage debates whether marriage is compatible with this order.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative section of the homily, shifting from the allegory of the prodigal son to a direct exhortation on priestly celibacy. The conditional clauses ('if he is in marriage... if he separates...') present a dialectical argument.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܗܽܘ ܐܰܒܳܐ ܥܰܡ ܒܪܶܗ (ayk d-hū abā ˁam breh)","severity":"info","text":"The simile 'as a father with his son' echoes the parable of the prodigal son (Luke 15:11–24), which was a key scriptural reference in this homily. The father-son relationship here models the intimacy between the ascetic and God.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܡܶܬܥܰܠܶܐ ܡܶܢ ܙܽܘܘܳܓܳܐ (w-ˀen metˁallē men zawwāḡā)","severity":"caution","text":"The syntax of the conditional clauses is ambiguous: 'if he separates from marriage' could mean either voluntary celibacy or forced separation. The following phrase 'he again increases from marriage' suggests a paradoxical logic, possibly a textual corruption or deliberate antinomy.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he again increases from marriage' (ܬܽܘܒ ܝܳܪܶܒ ܡܶܢ ܙܽܘܘܳܓܳܐ) is syntactically unclear: it may mean that separation from marriage paradoxically leads to spiritual growth through marriage (i.e., the married state is a prerequisite for the celibate ideal), or it may reflect a textual corruption.","The identity of 'that one who then hungered and had nothing' and 'that one who knew nothing' is ambiguous: they may refer to the same person (the ascetic) or to contrasting figures (the ignorant vs. the enlightened)."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܘܶܐܢ ܒܬܽܘܠܽܘܬܳܐ ܬܺܐܬܶܐ ܠܕܽܘܒܳܪ̈ܶܐ ܕܰܫܠ̈ܺܝܚܶܐ: ܣܰܓܺܝ ܡܝܰܬܪܳܐ ܘܰܡܩܰܒܠܳܐ ܦܰܪܰܩܠܺܝܛܳܐ ܘܡܶܬܓܰܡܪܳܐ ܘܫܳܡܥܳܐ ܩܳܠܶܗ ܕܰܐܠܳܗܳܐ. ܘܶܐܢ ܡܶܬܩܰܕܰܫ ܙܽܘܘܳܓܳܐ ܘܡܶܬܡܰܟܰܟ ܣܰܓܺܝ ܡܶܢ ܒܬܽܘܠܽܘܬܳܐ ܕܦܰܓܪܳܐ: ܝܳܪܶܒ ܠܶܗ ܡܶܢܳܗ: ܘܶܐܢܕܶܝܢ ܩܰܠܺܝܠ ܩܳܕܶܡ ܠܳܗ ܒܡܽܘܟܳܟܳܐ: ܗܳܘܶܐ ܐܰܟܘܳܬܳܗ. ܐܶܢܕܶܝܢ ܒܬܽܘܠܽܘܬܳܐ ܕܦܰܓܪܳܐ ܬܶܗܘܶܐ ܒܪܽܘܚ ܘܬܶܣܬܰܪܰܩ ܘܬܶܬܡܰܟܰܟ ܝܰܬܺܝܪ ܡܶܢ ܟܽܠ: ܠܰܝܬ ܕܩܳܕܶܡ ܠܳܗ ܡܶܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܐܶܠܳܐ ܙܽܘܘܳܓܳܐ ܕܰܐܟܘܳܬܳܗ ܐܶܬܡܰܟܰܟ ܘܶܐܬܩܰܕܰܫ ܒܪܽܘܚ ܐܳܙܶܠ ܨܶܐܕܶܝܗ ܟܰܕ ܡܳܐܶܟ ܡܶܢܳܗ܀ ܐܶܢ ܕܶܝܢ ܡܶܬܚܙܶܐ ܐ̱ܢܳܫ ܡܶܢ ܕܰܪܓܳܐ ܥܶܠܳܝܳܐ ܒܗܰܘ ܥܳܠܡܳܐ: ܒܶܝܬ ܕܰܪ̈ܓܶܐ ܕܰܠܬܰܚܬ ܡܶܢܶܗ: ܗܳܘܶܝܢ ܥܒܺܝܕܺܝܢ ܐܰܝܟ ܠܳܐ ܡܶܕܶܡ ܒܥܰܝ̈ܢܰܘܗ̱ܝ. ܘܶܐܢ ܡܶܢ ܙܥܽܘܪ̈ܶܐ ܢܶܬܚܙܶܐ ܐ̱ܢܳܫ ܠܘܳܬ ܥܶܠܳܝ̈ܶܐ: ܗܳܘܶܐ ܐܰܝܟ ܠܳܐ ܡܶܕܶܡ ܒܰܝܢܳܬܗܽܘܢ. ܟܽܠܢܳܫ ܒܰܐܬܪܳܐ ܕܛܰܝܶܒ ܠܶܗ ܡܳܪܰܢ ܐܰܝܟ ܡܫܽܘܚܬܶܗ ܦܰܩܳܚ ܠܶܗ ܕܢܶܬܟܰܬܰܫ ܠܡܶܛܰܪ ܦܽܘܩܕ̈ܳܢܶܐ: ܕܢܺܐܪܰܒ ܒܥܰܝܢܰܝ̈ ܪܰܘܪ̈ܒܶܐ ܒܥܳܠܡܶܗ ܚܰܕ̱ܬܳܐ ܕܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ ܡܰܠܟܳܐ ܕܟܽܠ ܥܳܠܡ̈ܺܝܢ. ܠܶܗ ܬܶܫܒܽܘܚܬܳܐ ܐܰܡܺܝܢ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܚܰܡܶܫܬܰܥܣܰܪ: ܕܥܰܠ ܡܰܪܕܺܝܬܳܐ ܕܙܽܘܘܳܓܳܐ܀","english":"And if he comes in virginity to the ranks of the apostles, he is very abundant and receptive, a paraclete and perfect, and he hears the voice of God. And if the marriage is sanctified and humbled, he is very much from the virginity of the body; he learns from her, and then a little before her in humility, he becomes like her. Then the virginity of the body will be in spirit and will be stripped and humbled more than all; there is none before her among the living, except the marriage that is like her, humbled and sanctified in spirit, going towards her while he is less than her. If, however, a man is seen from the high rank in that world, among the ranks that are below him, they are made as if nothing in his eyes. And if from the small ones a man is seen towards the high ones, he is as if nothing in their eyes. Everyone in the place that is good for him dwells according to his ability, and it is fitting for him to strive to keep the commandments, that he may be mixed in the great eyes in his new world of the Lord Jesus Christ, the king of all worlds. To him is praise, amen. Completed the memra of fifteen: on the discipline of marriage.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܬܽܘܠܽܘܬܳܐ","severity":"info","text":"The Syriac term btuluta (virginity) is a key ascetic ideal in Syriac tradition, often linked to the covenant of the Sons and Daughters of the Covenant (bnay/bnath qyama). Here it is contrasted with marriage (zwoga) as a state of spiritual perfection.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܰܩܠܺܝܛܳܐ","severity":"info","text":"The Greek loanword parakletos (paraclete) appears in Syriac Christian literature as a title for the Holy Spirit or, as here, for a spiritually advanced person who intercedes or comforts. Its use underscores the high status of the virgin.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܳܠܶܗ ܕܰܐܠܳܗܳܐ","severity":"info","text":"The phrase 'hears the voice of God' echoes biblical theophany language (e.g., Exod 19:19; Deut 4:33) and may also recall the Johannine theme of hearing the divine voice (John 1:1). It reinforces the idea of direct spiritual communion.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of Memra 15 concludes the homily with a series of conditional statements (beginning with ܐܢ 'if') that contrast virginity and marriage, then extend the analogy to hierarchical ranks in the world to come. The doxology and colophon mark the end.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily's title, 'On the Discipline of Marriage' (ܕܥܰܠ ܡܰܪܕܺܝܬܳܐ ܕܙܽܘܘܳܓܳܐ), reflects Syriac ascetic literature that often treats marriage as a spiritual discipline (marduta) rather than a purely social institution, aligning with the broader tradition of the 'Covenant' movement.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing reference to 'the new world of the Lord Jesus Christ, the king of all worlds' situates the homily within an eschatological framework common in Syriac hymnody and homiletics, possibly influenced by Ephrem the Syrian's vision of the world to come.","cites":[{"key":"ed:dsc-202","label":"source edition: Memra 15: On Adam's Marital Desire","url":"https://syriaccorpus.org/202"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܶܐܢ ܒܬܽܘܠܽܘܬܳܐ ܬܺܐܬܶܐ ܠܕܽܘܒܳܪ̈ܶܐ ܕܰܫܠ̈ܺܝܚܶܐ' is ambiguous: it could mean 'if he comes in virginity to the ranks of the apostles' (as translated) or 'if he comes in virginity to the apostles' ranks' as a goal. The reading taken follows the English draft.","The phrase 'ܘܶܐܢ ܡܶܬܩܰܕܰܫ ܙܽܘܘܳܓܳܐ' is ambiguous: 'marriage is sanctified' could imply a sacramental or ascetic sanctification; the context suggests the latter, as it is paired with 'humbled' (ܡܶܬܡܰܟܰܟ)."],"confidence":"high","notes":[]}]}