{"slug":"dsc-204","id":"syriac:dsc:dsc-204","title":"Memra 17: On the Sufferings of Our Lord Who Became Through Them an Example for Us","author":"Anonymous","genre":"homily","date":"4th/5th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:23Z","cost_usd":0.005244},"source":{"registry_id":"syriac:dsc:dsc-204","work_id":"dsc-204","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/204"},"stats":{"passages":8,"english_words":1904,"coptic_letters":0,"commentary_units":44,"commentary_kinds":8,"derived_notes":0,"ambiguities":15,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-204","abstract":"This anonymous Syriac memra (homily) interprets Christ's sufferings as an exemplary model for believers, urging them to embrace suffering as a path to spiritual transformation. The work emphasizes the ethical and ascetical dimensions of Christ's passion, drawing on Syriac mystical traditions of hidden, ongoing compassion. It survives only in Syriac manuscripts, with no known Greek or other versions, and its reception appears limited to monastic circles. The homily's style and theology suggest a date between the 5th and 7th centuries, though no firm external evidence anchors it. The text alternates between direct address and scriptural citation, building a parallel between Christ's suffering and the reader's experience.","historical_context":"The homily was composed in Syriac, likely within a monastic community in the eastern Roman or Sasanian borderlands, between the 5th and 7th centuries CE. Its anonymous authorship and lack of liturgical use suggest it circulated among ascetical circles focused on interior spirituality and imitation of Christ. The work's emphasis on Christ's sufferings as an example aligns with broader Syriac traditions of ethical and mystical theology, as seen in the writings of Ephrem, Narsai, and later Isaac of Nineveh. The text survives only in Syriac manuscripts, with no evidence of translation into other languages, indicating a limited transmission within Syriac-speaking monasteries. The absence of a critical edition or variant readings means the text may contain scribal errors or later interpolations. The homily's rhetorical structure, contrasting unbelievers (who focus on miracles) with believers (who focus on sufferings), reflects a common homiletic strategy in Syriac literature.","significance":"This memra is significant for its articulation of Christ's sufferings as an exemplary model for ascetical practice, a theme central to Syriac spirituality. It preserves a distinctive mystical tradition of Christ's hidden, ongoing suffering with believers, echoing later works like those of Isaac of Nineveh. Its anonymous transmission highlights the communal and non-authorial nature of much Syriac monastic literature.","timeline":[{"date":"4th–5th c.","event":"Earliest possible date for composition, based on thematic parallels with early Syriac ascetical literature."},{"date":"5th–7th c.","event":"Probable period of composition, given the homily's style and theological content."},{"date":"7th c.","event":"Latest possible date, as the work shows no influence from later Islamic-period developments."},{"date":"Undated","event":"Manuscript transmission within Syriac monastic circles; no known liturgical use."},{"date":"Modern","event":"Edition published without critical apparatus; single Syriac source text used."}],"relations":[{"work":"Isaac of Nineveh, Ascetical Homilies","relation":"Shares theme of Christ's hidden, ongoing suffering with believers","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on the Nativity","relation":"Similar use of typology and ethical exhortation","key":"","label":null,"url":null},{"work":"Narsai, Homilies on the Passion","relation":"Parallel treatment of Christ's sufferings as exemplary","key":"","label":null,"url":null},{"work":"Syriac Book of Steps (Liber Graduum)","relation":"Ascetical context and emphasis on imitation of Christ","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Provides background on the religious and cultural context of the work."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Explains the genre and its role in early Christian liturgy."},{"key":"wikipedia:Isaac of Nineveh","label":"Isaac of Nineveh","url":"https://en.wikipedia.org/wiki/Isaac_the_Syrian","reason":"Relates to the mystical tradition of Christ's hidden suffering."}],"cautions":["The dating is uncertain; the homily's style and theology suggest a 5th–7th century origin, but no firm external evidence anchors it.","The work is anonymous, and no early witness names an author; attribution is not possible.","The edition provides no critical apparatus or variant readings; the single Syriac source text may contain scribal errors or later interpolations.","The homily's reception appears limited to manuscript transmission within Syriac monastic circles; it is not known to have been used in later liturgical cycles or translated into other languages."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00047,"generated":"2026-11-15T01:13:22Z"},"checks":{"work":"dsc-204","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":44,"english_words":1904,"source_letters":6528,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily interprets Christ's sufferings as exemplary, a theme common in Syriac ascetical literature. The title's phrase 'example for us' aligns with the ethical emphasis of the anonymous author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives only in the Syriac manuscript tradition; no Greek or other versions are known. Its attribution is anonymous, and no early witness names an author.","cites":[{"key":"ed:dsc-204","label":"source edition: Memra 17: On the Sufferings of Our Lord Who Became Through Them an Example for Us","url":"https://syriaccorpus.org/204"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain; the homily's style and theology suggest a 5th–7th century origin, but no firm external evidence anchors it. The edition does not propose a precise date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is not known to have been used in later liturgical cycles or translated into other languages. Its reception appears limited to manuscript transmission within Syriac monastic circles.","cites":[{"key":"hollis:alma990002681050203941","label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings. The single Syriac source text may contain scribal errors or later interpolations not identified here.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"hollis:alma990002681050203941":{"label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"},"ed:dsc-204":{"label":"source edition: Memra 17: On the Sufferings of Our Lord Who Became Through Them an Example for Us","url":"https://syriaccorpus.org/204"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܫܒܰܥܬܰܥܣܰܪ ܕܥܰܠ ܚܰܫܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܕܰܗܘܳܐ ܠܰܢ ܒܗܽܘܢ ܚܰܘܪܳܐ\nܥܰܠ ܚܰܫܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܕܰܗܘܳܐ ܠܰܢ ܒܗܽܘܢ ܚܰܘܪܳܐ ܕܒܶܗ ܢܶܬܕܰܡܶܐ: ܕܶܐܢ ܢܶܚܰܫ ܥܰܡܶܗ ܐܳܦ ܥܰܡܶܗ ܢܶܫܬܰܒܰܚ. ܡܳܐ ܗܳܟܺܝܠ ܕܩܳܪܶܐ ܐܰܢ̱ܬ ܒܕܺܝܰܬܺܝܩܺܐ ܚܕܰܬܳܐ: ܐܶܣܬܰܟܰܠ ܚܰܫ̈ܶܐ ܡܶܢ ܐܳܬܘ̈ܳܬܳܐ ܘܰܗܘܰܝܬ ܚܳܐܶܫ ܐܰܢ̱ܬ ܐܰܝܟ ܕܚܰܫ ܡܳܪܰܢ: ܕܬܶܫܬܰܒܰܚ ܐܰܝܟ ܕܶܐܫܬܰܒܰܚ ܡܳܪܰܢ: ܗܳܢܰܘ ܕܶܝܢ ܥܰܡܶܗ ܕܡܳܪܰܢ ܚܳܐܶܫ ܐܰܢ̱ܬ: ܡܶܛܽܠ ܕܳܐܦ ܝܰܘܡܳܢܳܐ ܐܶܡܰܬܝ ܕܚܳܐܶܫ ܐܰܢ̱ܬ: ܥܰܡܳܟ ܚܳܐܶܫ ܐܰܝܟ ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ: ܡܶܢ ܒܳܬܰܪ ܕܚܰܫ ܡܳܪܰܢ ܘܶܐܬܥܰܠܺܝ: ܕܶܐܢ ܢܶܚܰܫ ܥܰܡܶܗ ܐܳܦ ܥܰܡܶܗ ܢܶܫܬܰܒܰܚ. ܠܳܐ ܗܳܐ ܝܺܕܺܝܥܳܐ ܕܟܰܣܝܳܐܺܝܬ ܚܳܐܶܫ ܡܳܪܰܢ ܥܰܡܰܢ؟ ܐܶܬܢܰܣܺܝ ܘܠܰܘ ܒܰܛܶܠ ܢܶܣܝ̈ܽܘܢܰܝܢ ܘܚܳܐܶܫ ܗ̱ܽܘ ܥܰܡ ܐܰܝܠܶܝܢ ܕܚܳܐܫܺܝܢ ܘܡܶܬܢܰܣܶܝܢ. ܚܳܙܶܐ ܐܰܢ̱ܬ ܐܰܝܟܰܢ ܚܳܐܶܫ ܗܽܘ ܟܰܣܝܳܐܺܝܬ ܐܰܝܟ ܕܶܐܡܰܪ ܗܽܘ ܡܳܪܰܢ: ܕܡܰܢ ܕܰܠܟܽܘܢ ܡܨܰܥܰܪ: ܠܺܝ ܡܨܰܥܰܪ: ܘܡܰܢ ܕܰܠܟܽܘܢ ܡܝܰܩܰܪ: ܠܺܝ ܡܝܰܩܰܪ. ܓܰܠܝܳܐܺܝܬ ܓܶܝܪ ܡܶܢ ܩܕܳܡ ܗܰܘ ܙܰܒܢܳܐ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ ܚܰܫ ܗ̱ܘܳܐ ܠܶܗ. ܘܰܕܢܺܐܡܰܪ ܕܬܽܘܒ ܐܳܬܶܐ ܡܳܪܰܢ: ܚܳܐܶܫ ܓܰܠܝܳܐܺܝܬ: ܗܳܕܶܐ ܡܶܟܺܝܠ ܠܳܐ ܗܳܘܝܳܐ: ܐܶܠܳܐ ܐܶܢܗܽܘ ܕܰܚܢܰܢ ܝܳܗܒܺܝܢܰܢ ܢܰܦܫܰܢ ܠܚܰܫ̈ܶܐ: ܡܳܪܰܢ ܐܰܡܺܝܢ ܗ̱ܽܘ ܕܢܶܚܰܫ ܥܰܡܰܢ ܟܰܣܝܳܐܺܝܬ.","english":"Memra 17: On the Sufferings of Our Lord Who Became Through Them an Example for Us\n\nOn the sufferings of Our Lord, which became for us an example through them, that you might suffer with him and also be glorified with him. Therefore, when you read in the New Testament, understand the sufferings from the signs, and you yourself suffer as Our Lord suffered, that you may be glorified as Our Lord was glorified. For you suffer with Our Lord, because also today, when you suffer, he suffers with you, as the Apostle said: after Our Lord suffered and was raised, you suffer with him and also be glorified with him. Is it not known that Our Lord suffers secretly with you? He is healed, yet his healings do not cease, and he suffers with those who suffer and are healed. You see how he suffers secretly, as Our Lord said: whatever harms you, harms me, and whatever honors you, honors me. For openly, before the time when Paul said this, he had suffered. And when he said that Our Lord would come again, he suffers openly. This, then, is not the case; rather, those who give themselves to sufferings, Our Lord is with them, suffering secretly with them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܫ̈ܶܐ","severity":"info","text":"The Syriac plural noun ḥaššē (sufferings) is the key term of the memra, recurring throughout. It denotes both Christ's passion and the believer's sympathetic suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul (ܦܰܘܠܳܘܣ) likely alludes to 1 Corinthians 12:26 or Galatians 2:20, where suffering with Christ is thematized. The text does not specify a verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܣܝܳܐܺܝܬ","severity":"info","text":"The adverb kasyāʾīṯ (secretly) reflects a Syriac mystical tradition of Christ's hidden, ongoing suffering with believers, distinct from his historical passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a thematic statement, then alternates between direct address to the reader and scriptural citation, building a parallel between Christ's suffering and the reader's experience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that Christ suffers secretly with believers echoes themes in Syriac ascetical literature, e.g., the notion of Christ's ongoing compassion in the works of Isaac of Nineveh.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܶܢ ܐܳܬܘ̈ܳܬܳܐ' (from the signs) could refer to typological signs in Scripture or to liturgical signs; the reading taken is scriptural typology.","The identity of 'the Apostle' (Paul) is clear, but the specific verse is not cited; the allusion is general."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡܳܐ ܗܳܟܺܝܠ ܕܩܳܪܶܐ ܐܰܢ̱ܬ ܕܕܰܟܺܝ ܡܳܪܰܢ ܓܰܪ̈ܒܶܐ ܘܰܦܬܰܚ ܣܡܰܝ̈ܳܐ ܘܰܦܫܰܛ ܟܦ̈ܺܝܦܶܐ ܘܚܰܝܶܨ ܡܫܰܪ̈ܰܝܳܐ: ܘܰܐܢܺܝܚ ܠܰܟܢܺܝܫܰܝ̈ ܡܰܝ̈ܳܐ: ܘܰܐܣܺܝ ܠܰܟܪ̈ܺܝܗܶܐ: ܘܩܰܝܶܙ ܚܓܺܝܪ̈ܶܐ ܐܰܝܟ ܐܰܝ̈ܠܶܐ ܘܰܦܫܰܛ ܠܶܫܳܢ̈ܶܐ ܕܦܺܐܩ̈ܶܐ: ܗܳܠܶܝܢ ܐܳܬܘ̈ܳܬܳܐ ܐܶܢܶܝܢ ܕܰܥܒܰܕ ܡܳܪܰܢ ܠܡܰܢ ܕܠܳܐ ܡܗܰܝܡܶܢ ܕܰܢܗܰܝܡܶܢ: ܠܡܰܢ ܕܰܡܗܰܝܡܶܢ ܕܶܝܢ ܠܳܐ ܡܶܬܒܰܥ̈ܝܳܢ ܐܳܬܘ̈ܳܬܳܐ ܐܶܠܳܐ ܡܶܬܒܥܶܝܢ ܠܶܗ ܚܰܫ̈ܶܐ: ܕܢܶܬܓܡܰܪ ܘܢܶܚܰܫ ܘܢܺܐܪܰܒ ܘܢܶܫܬܰܒܰܚ. ܐܶܢ ܗܰܝܡܶܢܬ ܗܳܟܺܝܠ ܕܰܐܠܳܗܰܐ ܗ̱ܘ ܝܶܫܽܘܥ: ܠܳܐ ܡܶܬܒܰܥ̈ܝܳܢ ܠܳܟ ܐܳܬܘ̈ܳܬܳܐ: ܘܠܳܐ ܬܥܰܩܶܒ ܕܰܐܝܟܰܢ ܘܡܶܛܽܠ ܡܳܢܳܐ: ܐܶܠܳܐ ܬܳܐ ܠܳܟ ܠܚܰܫ̈ܶܐ ܘܰܠܚܽܘܒܳܐ: ܘܗܳܐ ܐܶܬܓܠܺܝ ܠܳܟ ܐܰܝܟܰܢ ܘܡܶܛܽܠ ܡܳܢܳܐ ܗܘܰܝ ܗܳܠܶܝܢ. ܐܶܢ ܐ̱ܢܳܫ ܠܰܡ ܣܳܒܰܪ ܕܝܳܕܰܥ ܡܶܕܶܡ: ܠܳܐ ܥܕܰܟܺܝܠ ܡܶܕܶܡ ܝܺܕܰܥ: ܐܰܝܟ ܡܳܐ ܕܘܳܠܶܐ ܠܶܗ ܠܡܶܕܰܥ. ܡܰܢ ܕܰܐܚܶܒ ܕܶܝܢ ܠܰܐܠܳܗܳܐ: ܗܳܢܳܐ ܝܳܕܰܥ. ܚܳܙܶܐ ܐܰܢ̱ܬ ܕܰܒܚܽܘܒܰܐ ܗ̱ܘ ܝܳܕܰܥ ܐ̱ܢܳܫ ܟܽܠܡܶܕܶܡ. ܡܶܛܽܠ ܕܶܝܢ ܕܚܳܙܶܐ ܐܰܢ̱ܬ ܕܳܐܬܘ̈ܳܬܳܐ ܕܠܳܐ ܡܶܫܟܚܺܝܢ ܕܢܶܥܒܕܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܥܒܰܕ ܡܳܪܰܢ: ܐܶܢ ܡܫܰܟܪܳܐ ܠܳܟ ܨܒܽܘܬܳܐ ܡܶܛܽܠ ܡܽܘܟܳܟܶܗ: ܕܠܳܐ ܕܳܡܶܐ ܠܰܐܠܳܗܳܐ: ܡܶܢ ܐܳܬܘ̈ܳܬܶܗ ܕܰܥ ܕܡܳܪܝܰܐ ܗ̱ܘ: ܘܶܐܣܬܰܟܰܠ ܕܠܰܘ ܗܽܘ ܫܺܝܛ ܘܡܰܟܺܝܟ ܗܳܟܘܳܬ: ܐܶܠܳܐ ܠܳܟ ܡܰܠܶܦ ܕܬܶܬܡܰܟܰܟ ܘܬܶܬܫܺܝܛ ܐܰܟܘܳܬܶܗ: ܕܡܳܐ ܕܶܐܬܡܰܟܰܟܬ ܐܰܟܘܳܬܶܗ: ܬܶܬܪܰܡܪܰܡ ܐܰܝܟ ܕܶܐܬܬܪܺܝܡ ܗܽܘ. ܕܰܥ ܗܳܟܺܝܠ ܚܰܫ̈ܶܐ ܡܶܢ ܐܳܬܘ̈ܳܬܳܐ܀ ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܚܰܫ̈ܶܐ ܕܡܳܪܰܢ: ܟܰܕ ܝܳܗܶܒ ܦܰܟܶܗ ܠܡܰܢ ܕܡܳܚܶܐ ܠܶܗ: ܘܰܡܡܰܠܶܠ ܥܰܡܶܗ ܒܫܰܝܢܳܐ ܘܰܡܨܰܠܶܐ ܥܠܰܘܗ̱ܝ.","english":"What then, when you read, \"He who is pure cleansed the lepers, and opened the blind, and straightened the crooked, and strengthened the weak, and sweetened the bitter waters, and healed the sick, and cut down the barren like trees, and stretched out the tongues of the dumb\"—these are the signs that our Lord performed for those who do not believe, that they might believe. For those who believe, however, signs are not required, but rather his sufferings are required: that he was perfected, and suffered, and died, and was glorified. If, then, you believe that Jesus is God, you do not need signs, nor should you inquire how and why; rather, come to the sufferings and to the love, and behold, it will be revealed to you how and why these things happened. If a person thinks he knows something, he does not yet know anything, as he ought to know. But when he loves God, then he knows. You see that it is through love that a person knows everything. Because you see that the signs which cannot be performed by humans, our Lord performed; if the humility of his suffering seems deceptive to you, because it is not fitting for God, then know from his signs that he is Lord, and understand that he is not lowly and humble in that way; rather, he teaches you to be humble and lowly like him, so that when you have become humble like him, you will be exalted as he was exalted. Know, then, the sufferings from the signs. These are the sufferings of our Lord: when he gave his cheek to the one who struck him, and spoke with him peacefully, and prayed for him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two audiences: unbelievers, for whom Christ performed miracles (signs), and believers, who are called to focus on his sufferings. This rhetorical division structures the homily's exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܳܬܘ̈ܳܬܳܐ","severity":"info","text":"The Syriac term ܐܳܬܘ̈ܳܬܳܐ (ʾāṯwāṯā) means 'signs' or 'miracles,' here referring to the miraculous deeds of Christ listed in the preceding clause. The homilist uses it to distinguish between external proofs and inner suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܦܫܰܛ ܠܶܫܳܢ̈ܶܐ ܕܦܺܐܩ̈ܶܐ","severity":"info","text":"The phrase 'stretched out the tongues of the dumb' echoes Gospel healing narratives (e.g., Mark 7:35, where a deaf-mute is healed). The list of miracles is a catena of Gospel healings, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The homilist's insistence that believers need no signs but only Christ's sufferings reflects a theological stance common in Syriac ascetical literature, where interior participation in Christ's passion is valued over external evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of knowing through love (ܚܽܘܒܳܐ) rather than intellectual inquiry parallels themes in Syriac mystical writers such as Pseudo-Macarius, who emphasize affective knowledge of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders ܘܰܦܫܰܛ ܠܶܫܳܢ̈ܶܐ ܕܦܺܐܩ̈ܶܐ as 'stretched out the tongues of the dumb,' but the Syriac could also be read as 'extended the tongues of the mute,' a less common idiom. The sense is clear, but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of miracles in the opening is a catena of Gospel healings, but the exact source or order is not specified; the homilist may be drawing from memory or a liturgical tradition.","The phrase 'he gave his cheek to the one who struck him' (ܟܰܕ ܝܳܗܶܒ ܦܰܟܶܗ ܠܡܰܢ ܕܡܳܚܶܐ ܠܶܗ) is ambiguous: it could refer to a specific Gospel episode (e.g., John 18:22-23) or be a general example of Christ's humility."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܢ ܕܶܝܢ ܐܳܠܶܨ ܐܰܢ̱ܬ ܝܰܨܪܳܟ: ܘܰܡܨܰܠܶܐ ܐܰܢ̱ܬ ܥܰܠ ܡܰܢ ܕܡܳܚܶܐ ܠܳܟ ܘܡܶܫܬܰܝܰܢ ܐܰܢ̱ܬ ܥܰܡܶܗ: ܚܳܐܶܫ ܐܰܢ̱ܬ ܥܰܡ ܡܳܪܰܢ ܘܡܶܫܬܰܒܰܚ ܐܰܢ̱ܬ ܥܰܡܶܗ܀ ܐ̱ܚܪܺܢܳܐ ܚܰܫܳܐ. ܡܳܪܰܢ ܟܰܕ ܡܶܫܬܰܥܒܰܕ ܘܰܡܫܺܝܓ ܪ̈ܶܓܠܶܐ ܕܡܰܢ ܕܰܡܙܰܒܶܢ ܠܶܗ: ܘܡܰܫܠܶܡ ܠܶܗ ܠܡܰܘܬܳܐ܆ ܘܗܳܘܶܐ ܚܰܒܪܳܐ ܠܩܳܛܽܘܠܰܘ̈ܗ̱ܝ: ܘܡܰܘܬܶܒ ܠܶܗ ܡܳܪܰܢ ܘܩܳܐܶܡ ܩܕܳܡܰܘܗ̱ܝ ܐܰܝܟ ܥܰܒܕܳܐ: ܘܰܡܫܺܝܓ ܠܶܗ ܪ̈ܶܓܠܰܘܗ̱ܝ ܠܗܰܘ ܣܳܢܐܶܗ ܡܶܢ ܩܕܳܡ ܕܰܢܫܺܝܓ ܠܪ̈ܳܚܡܰܘܗ̱ܝ. ܫܶܚܠܳܐ ܓܶܝܪ ܕܬܰܠܡ̈ܺܝܕܶܐ ܗܽܘܝܽܘ ܣܟܰܪܝܽܘܛܳܐ ܓܰܢܳܒܳܐ: ܘܫܶܡܥܽܘܢ ܪܺܝܫܳܐ: ܘܫܰܪܺܝ ܒܰܣܟܰܪܝܽܘܛܳܐ ܘܫܰܠܶܡ ܒܫܶܡܥܽܘܢ. ܐܶܢ ܗܳܟܺܝܠ ܝܳܕܰܥ ܐܰܢ̱ܬ ܡܰܢ ܐܶܢܽܘܢ ܡܰܫܠ̈ܡܳܢܰܝܟ ܘܰܡܙܰܒܢܳܢܰܝ̈ܟ ܘܚܰܒܪ̈ܶܐ ܕܩܳܛܽܘܠܰܝ̈ܟ: ܘܳܐܠܶܨ ܐܰܢ̱ܬ ܝܰܨܪܳܟ ܘܡܰܘܬܶܒ ܐܰܢ̱ܬ ܠܗܽܘܢ: ܘܰܡܫܺܝܓ ܐܰܢ̱ܬ ܠܗܽܘܢ ܪ̈ܶܓܠܰܝܗܽܘܢ ܘܡܰܫܘܶܝܬ ܠܗܶܝܢ ܩܕܳܡ ܪ̈ܶܓܠܶܐ ܕܚܰܒܺܝܒܰܝ̈ܟ ܘܠܳܐ ܡܰܘܕܰܥ ܐܰܢ̱ܬ ܠܗܽܘܢ ܕܣܳܢܐܰܝ̈ܟ ܐܶܢܽܘܢ ܐܰܝܟ ܕܠܳܐ ܦܰܪܣܶܝܗ ܡܳܪܰܢ ܠܰܣܟܰܪܝܽܘܛܳܐ ܐܶܠܳܐ ܡܶܛܽܠ ܕܶܐܡܰܪ ܕܚܰܕ ܡܶܢܟܽܘܢ ܤܳܛܳܢܰܐ ܗ̱ܘ ܘܺܐܝܕܶܗ ܕܡܰܫܠܡܳܢܝ ܥܰܡܝ ܒܠܰܓܬܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܢܶܬܟܰܫܠܽܘܢ ܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ ܘܢܺܐܡܪܽܘܢ: ܕܰܐܝܟܰܢ ܐܶܡܰܪ ܕܡܳܪܝܳܐ ܐ̱ܢܳܐ ܕܠܳܐ ܝܳܕܰܥ ܡܰܢ ܡܰܫܠܶܡ ܠܶܗ ܠܡܰܘܬܳܐ ܘܢܶܛܥܽܘܢ ܡܳܐ ܕܰܗ̈ܘܰܝ ܗܳܠܶܝܢ ܘܰܐܪܚܶܩ ܡܳܪܰܢ ܒܰܦܓܰܪ. ܠܰܢ ܕܶܝܢ ܠܳܐ ܐ̱ܢܳܫ ܥܳܕܶܠ ܠܰܢ: ܘܠܳܐ ܐ̱ܢܳܫ ܡܶܬܟܫܶܠ ܒܗܳܕܶܐ ܕܠܳܐ ܡܦܰܪܣܶܐ ܐܰܢ̱ܬ ܠܡܰܫܠܡܳܢܰܝ̈ܟ. ܘܰܚܙܺܝ ܕܡܳܪܰܢ ܠܳܐ ܦܰܪܣܺܝ: ܐܶܠܳܐ ܡܰܘܕܳܥܽܘ ܐܰܘܕܰܥ ܕܝܳܕܰܥ ܗܽܘ ܟܽܠܡܶܕܶܡ.","english":"If then you constrain your nature, and you pray for the one who strikes you, and you are equal with him, you suffer with the Lord and you are praised with him. Another suffering. The Lord, when he is enslaved and washes the feet of the one who betrays him, and delivers him to death, and becomes a companion to his murderers, and the Lord places and stands before him like a servant, and washes the feet of that blind man before he washed the feet of his friends. For the mystery of the disciples was Iscariot the betrayer, and Simon the head, and it began with Iscariot and ended with Simon. If then you know who are your betrayers and your sellers and the companions of your murderers, and you constrain your nature, and you place them, and you wash their feet, and you make them equal before the feet of your beloved ones, and you do not reveal to them that they are your blind men, just as the Lord did not expose Iscariot, except that he said that one of you is a Satan and his hand is with my betrayer in the dish, lest his disciples stumble and say: How did the Lord say that he does not know who delivers him to death? And they would have known what those things were, and the Lord would have departed in body. But for you, it is not possible to be just, and it is not possible to stumble in this, that you do not reveal your betrayers. And see that the Lord did not expose, but he made known that he knew everything.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܟܰܪܝܽܘܛܳܐ","severity":"info","text":"The Syriac form of 'Iscariot' (Judas Iscariot) is used here as a type of the betrayer, paired with Simon (Peter) as the faithful disciple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܰܕ ܡܶܢܟܽܘܢ ܤܳܛܳܢܰܐ ܗ̱ܘ","severity":"info","text":"Alludes to Jesus' statement at the Last Supper that one of the disciples is a devil (cf. John 6:70; 13:27), here applied to the betrayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܫܠܡܳܢܰܝ̈ܟ","severity":"info","text":"The homily draws on the tradition of Judas as the betrayer who delivers Jesus to death, a common theme in Syriac passion literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̱ܚܪܺܢܳܐ ܚܰܫܳܐ","severity":"info","text":"The phrase 'Another suffering' marks a transition from the general exhortation to a specific narrative example of Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܡܨܰܠܶܐ ܐܰܢ̱ܬ ܥܰܠ ܡܰܢ ܕܡܳܚܶܐ ܠܳܟ","severity":"info","text":"The motif of praying for one's persecutor echoes Christ's command to love enemies (Matt 5:44) and is developed in Syriac ascetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܚܙܺܝ ܕܡܳܪܰܢ ܠܳܐ ܦܰܪܣܺܝ","severity":"caution","text":"The text contrasts Christ's non-exposure of Judas with the hearer's duty to conceal betrayers; the logic is compressed and may reflect a lacuna or rhetorical ellipsis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the blind man' (ܣܳܥܐ) whose feet Christ washes is ambiguous: it may refer to Judas metaphorically or to a literal blind person in the passion narrative.","The phrase 'it began with Iscariot and ended with Simon' is unclear: it may refer to the order of foot-washing or to a symbolic progression from betrayal to fidelity."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܳܦ ܐܰܢ̱ܬ ܡܳܐ ܕܝܳܕܰܥ ܐܰܢ̱ܬ ܠܶܗ ܠܩܳܛܽܘܠܳܟ ܕܠܳܥܶܣ ܥܰܡܳܟ ܥܰܡ ܣܰܓܺܝܐܶܐ: ܐܶܢ ܐܶܡܰܪܬ ܕܩܳܛܽܘܠܝ ܠܳܥܶܣ ܥܰܡܝ: ܠܳܐ ܬܺܐܡܰܪ ܫܡܶܗ ܘܬܰܒܗܬܺܝܘܗ̱ܝ. ܘܰܚܙܺܝ ܟܡܳܐ ܐܰܠܨܽܘܗ̱ܝ ܠܡܳܪܰܢ ܬܰܠܡܺܝܕܰܘ̈ܗ̱ܝ ܕܢܺܐܡܰܪ ܠܗܽܘܢ ܫܡܶܗ ܘܠܳܐ ܐܶܡܰܪ ܐܶܠܳܐ ܠܡܰܚܣܶܢ: ܟܰܕ ܐܰܠܨܶܗ ܗܰܘ ܒܰܪ ܪܳܐܙܶܗ ܕܩܰܕܶܡ ܥܰܠ ܗ̱ܘܳܐ ܒܪܳܐܙܶܗ ܩܕܳܡ ܚܰܒܪ̈ܰܘܗ̱ܝ: ܘܰܬܟܺܝܠ ܗ̱ܘܳܐ ܥܠܰܘܗ̱ܝ ܡܳܪܰܢ ܕܰܐܝܟ ܠܶܒܶܗ ܗܽܘ: ܘܰܠܡܰܚܣܶܢ ܐܰܘܕܥܶܗ ܒܪܳܐܙ: ܥܕܰܡܳܐ ܕܳܐܦ ܝܺܗ̱ܽܘܕܳܐ ܢܺܐܡܰܪ ܕܶܐܢܳܐ ܐ̱ܢܳܐ: ܘܦܰܪܣܺܝ ܗܽܘ ܢܰܦܫܶܗ ܟܰܕ ܡܳܪܰܢ ܠܳܐ ܦܰܪܣܝܶܗ. ܡܳܐ ܕܰܥܒܰܕܬ ܗܳܟܰܢ ܠܰܡܙܰܒܢܳܢܰܝ̈ܟ ܘܰܠܡܰܫܠܡܳܢܰܝ̈ܟ: ܗܳܝܕܶܝܢ ܗ̱ܽܘ ܚܳܐܶܫ ܐܰܢ̱ܬ ܥܰܡ ܡܳܪܰܢ ܘܣܰܓܺܝ ܝܳܪܶܒ ܐܰܢ̱ܬ܀ ܬܽܘܒ ܚܰܫܳܐ ܐ̱ܚܪܺܢܳܐ. ܡܳܪܰܢ ܟܰܕ ܡܰܐܣܶܐ ܐܶܕܢܶܗ ܕܗܰܘ ܕܰܫܩܰܠ ܣܰܝܦܳܐ ܘܶܐܬܳܐ ܕܢܶܩܛܠܶܗ. ܐܶܢ ܐܳܠܶܨ ܐܰܢ̱ܬ ܗܳܟܺܝܠ ܢܰܦܫܳܟ ܘܥܳܒܶܕ ܐܰܢ̱ܬ ܕܫܰܦܺܝܪ ܠܡܰܢ ܕܨܳܒܶܐ ܠܡܶܩܛܠܳܟ: ܗܳܟܰܢܳܐ ܡܶܬܓܰܡܪܰܬ܀ ܬܽܘܒ ܚܰܫܳܐ ܐ̱ܚܪܺܢܳܐ. ܡܳܪܰܢ ܟܰܕ ܐܳܡܰܪ ܒܰܨܠܽܘܬܳܐ: ܐܰܒܳܐ ܫܒܽܘܩ ܠܗܽܘܢ ܠܗܳܠܶܝܢ ܕܚܰܦܺܝܘ ܪܺܝܫܝ ܘܰܡܚܰܐܽܘܢܝ ܒܩܰܢܝܳܐ ܘܫܰܩܶܦܘ ܦܰܟܰܝ̈ ܒܒܽܘܙܳܚܳܐ: ܘܰܐܫܩܝܽܘܢܝ ܚܰܠܳܐ ܘܰܡܪܳܪ̈ܶܐ ܒܚܶܡܬܳܐ ܘܰܒܠܰܘܛܬܳܐ: ܘܡܰܬܚܽܘܢܝ ܥܰܠ ܙܩܺܝܦܳܐ ܒܪܽܘܓܙܳܐ: ܘܒܰܙܰܥܘ ܐܺܝܕ̈ܰܝ ܘܪ̈ܶܓܠܰܝ ܒܣܶܢܶܐܬܳܐ: ܘܕܰܩܪܽܘܢܝ ܒܪܽܘܡܚܳܐ ܒܰܒܥܶܠܕܒܳܒܽܘܬܳܐ. ܐܳܦ ܐܰܢ̱ܬ ܐܶܢ ܐܳܠܶܨ ܐܰܢ̱ܬ ܝܰܨܪܳܟ ܘܳܐܡܰܪ ܐܰܢ̱ܬ: ܡܳܪܝ ܝܶܫܽܘܥ: ܫܒܽܘܩ ܠܗܽܘܢ ܠܗܳܠܶܝܢ ܕܰܥܒܰܕܘ ܠܺܝ ܒܺܝܫ̈ܳܬܳܐ: ܐܰܝܟ ܕܰܥܒܰܕܘ ܠܳܟ ܕܺܝܠܳܟ ܡܳܪܶܐ ܬܪ̈ܰܝܗܽܘܢ ܥܳܠ̈ܡܶܐ: ܣܰܓܺܝ ܡܶܫܬܰܒܚܰܬ ܥܰܡ ܡܳܪܰܢ܀ ܬܽܘܒ ܚܰܫܳܐ ܐ̱ܚܪܺܢܳܐ.","english":"Also you, when you know your killer, that he is not equal with you among many: if you say, “My killer is not equal with me,” do not speak his name and shame him. And see how much our Lord constrained his disciples, that he said to them, “Speak his name,” and he did not say, “to shame him.” When that one who was privy to his secret constrained him, who had entered into his secret before his companions, and our Lord was relying on him that he was like him in heart, and he made known the secret to the shamer, until even Judas said, “Is it I, Rabbi?” and he exposed himself, while our Lord did not expose him. When you have done thus for your accusers and your betrayers, then you suffer with our Lord and you greatly increase. Another suffering. Our Lord, when he healed the ear of that one who took a sword and came to kill him. If you constrain your nature, then, and you do what is good for the one who desires to kill you, thus you are perfected. Another suffering. Our Lord, when he said in prayer: “Father, forgive them, those who pierced my head and struck me with reeds and slapped my cheeks with a slap, and gave me vinegar and gall in anger and with cursing, and hung me on the cross in wrath, and pierced my hands and feet with nails, and stabbed me with a lance in enmity.” Also you, if you constrain your nature and you say, “My Lord Jesus, forgive them, those who did evil to me, as they did to you, Lord of both worlds,” you are greatly praised with our Lord. Another suffering.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܳܛܽܘܠܳܟ","severity":"info","text":"The Syriac qāṭōlāk (your killer) is a Greek loanword (κατήγορος? but here killer, not accuser). The homilist plays on the double sense of the Greek-derived term, which can mean both 'accuser' and 'killer' in Syriac usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܒܳܐ ܫܒܽܘܩ ܠܗܽܘܢ ܠܗܳܠܶܝܢ","severity":"info","text":"The prayer 'Father, forgive them' echoes Luke 23:34 (Jesus' prayer for forgiveness of his executioners). The homilist expands the canonical verse with details of the passion (piercing, reeds, vinegar, gall, cross, nails, lance).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܺܗ̱ܽܘܕܳܐ","severity":"info","text":"The reference to Judas (Yehudā) and the secret (rāz) alludes to the tradition that Jesus entrusted Judas with the knowledge of his betrayal. This motif appears in Syriac exegetical literature, e.g., Ephrem's Commentary on the Diatessaron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܽܘܒ ܚܰܫܳܐ ܐ̱ܚܪܺܢܳܐ","severity":"info","text":"The repeated formula 'Another suffering' (tūb ḥaššā ʾaḥrītā) marks a clear structural division, introducing three successive exempla of Christ's passion that the hearer is to imitate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܰܐܣܶܐ ܐܶܕܢܶܗ","severity":"info","text":"The healing of the ear of the one who came to kill him is a non-canonical tradition. A parallel appears in the apocryphal 'Acts of Pilate' (Gospel of Nicodemus) where Jesus heals the ear of a soldier struck by Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܡܰܚܣܶܢ","severity":"caution","text":"The Syriac ləmaḥsēʿ (to shame) is ambiguous: it could be read as a noun ('the shamer') or an infinitive ('to shame'). The translation takes it as a noun, but the syntax allows either. The homilist's wordplay on 'shame' is central.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܡܰܚܣܶܥ' could be parsed as a peʿal infinitive ('to shame') or as a noun with the definite article ('the shamer'). The translation opts for the latter, but the ambiguity may be intentional.","The identity of 'the one who was privy to his secret' is not explicitly named in the Syriac; the context suggests Judas, but the homilist may be referring to another disciple."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܡܳܪܰܢ ܟܰܕ ܐܳܡܰܪ ܠܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ: ܕܬܰܘ ܢܺܐܙܰܠ ܠܘܳܬ ܗܳܢܽܘܢ ܕܪܰܓܡܽܘܢܝ ܐܶܬܡܳܠܝ ܘܢܰܠܶܦ ܐܶܢܽܘܢ ܡܰܟܺܝܟܽܘܬܳܐ. ܐܳܡܪܺܝܢ ܠܶܗ: ܡܳܪܰܢ: ܝܺܗ̱ܽܘܕܳܝ̈ܶܐ ܒܳܥܶܝܢ ܗ̱ܘܰܘ ܕܢܶܩܛܠܽܘܢܳܟ. ܐܳܡܰܪ ܠܗܽܘܢ: ܬܰܘ ܘܠܳܐ ܬܶܬܕܰܟܪܽܘܢ ܡܶܕܶܡ ܕܒܺܝܫ ܕܰܥܒܰܕܘ ܠܟܽܘܢ ܒܪܰܡܫܳܐ ܠܨܰܦܪܳܐ. ܘܶܐܬܕܰܡܺܝܘ ܒܶܗ ܬܰܠܡ̈ܺܝܕܰܘܗ̱ܝ ܘܶܐܡܰܪܘ: ܕܢܺܐܙܰܠ ܢܡܽܘܬ ܥܰܡܶܗ ܕܢܺܚܶܐ ܥܰܡܶܗ. ܐܶܢ ܗܳܟܺܝܠ ܡܳܐܶܬ ܐܰܢ̱ܬ ܥܰܡܶܗ: ܐܶܠܳܐ ܡܶܬܢܰܚܡܰܬ ܒܳܬܰܪ ܩܰܠܺܝܠ ܘܗܳܘܶܐ ܐܰܢ̱ܬ ܠܥܶܠ ܡܶܢ ܡܰܘܬܳܐ. ܥܕܰܡܰܐ ܗ̱ܘ ܓܶܝܪ ܠܡܰܘܬܳܐ ܡܶܬܐܶܠܶܨ ܡܰܢ ܕܚܳܐܶܫ ܗܳܠܶܝܢ ܚܰܫ̈ܶܐ܀ ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܚܰܫ̈ܶܐ ܘܰܕܕܳܡܶܝܢ ܠܗܽܘܢ. ܐܶܢ ܡܒܰܪܶܟ ܐܰܢ̱ܬ ܠܡܰܢ ܕܠܳܐܶܛ ܠܳܟ ܘܪܳܚܶܡ ܐܰܢ̱ܬ ܠܡܰܢ ܕܣܳܢܶܐ ܠܳܟ ܘܰܡܨܰܠܶܐ ܐܰܢ̱ܬ ܥܰܠ ܡܰܢ ܕܪܳܕܶܦ ܠܳܟ ܘܫܳܒܶܩ ܐܰܢ̱ܬ ܠܡܰܢ ܕܡܰܣܟܶܠ ܒܳܟ ܫܰܒܥܺܝܢ ܥܰܠ ܫܒܰܥ ܒܝܰܘܡܳܐ ܚܰܕ. ܗܳܕܶܐ ܥܰܠ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܟܽܠ ܟܽܠܶܗ ܠܳܐ ܬܶܪܓܰܙ ܥܰܠ ܡܰܢ ܕܚܳܛܶܐ ܒܳܟ. ܘܶܐܢ ܕܶܝܢ ܠܳܐ ܡܶܬܛܦܺܝܣ ܐܰܢ̱ܬ: ܕܡܶܛܽܠ ܕܢܶܟܠܶܝܟ ܕܠܳܐ ܬܶܪܓܰܙ ܠܰܓܡܳܪ: ܐܶܡܰܪ ܕܰܫܒܽܘܩ ܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܣܰܟ̈ܠܘܳܬܳܐ ܒܝܰܘܡܳܐ ܚܰܕ: ܡܳܕܶܝܢ ܐܶܢ ܐܺܝܬ ܒܪܶܥܝܳܢܳܟ ܕܡܳܐ ܕܰܫܠܶܡ̈ܝ ܗܳܠܶܝܢ ܐܰܪܒܰܥܡܳܐܐ ܘܬܶܫܥܺܝܢ ܣܰܟ̈ܠܘܳܢ ܬܶܪܓܰܙ ܥܰܠ ܡܰܣܟܠܳܢܳܐ: ܗܘܰܝܬ ܡܳܢܶܐ ܡܶܢ ܨܰܦܪܳܐ ܠܨܰܦܪܳܐ ܠܰܝܠܰܝ ܐܺܝܡܳܡ: ܘܶܐܢ ܐܰܣܟܶܠ ܒܰܪ ܒܶܣܪܳܟ ܐܰܪܒܰܥܡܳܐܐ ܘܬܶܫܥܺܝܢ ܣܰܟ̈ܠܘܳܢ: ܕܗܳܘܶܐ ܚܽܘܫܒܳܢܗܶܝܢ ܕܫܰܒܥܺܝܢ ܥܰܠ ܫܒܰܥ: ܐܶܢ ܐܶܫܟܰܚܬ ܒܳܬܰܪ ܡܰܣܟܠܳܢܳܐ ܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܣܰܟ̈ܠܘܳܬܳܐ ܠܰܝܠܰܝ ܐܺܝܡܳܡ: ܡܰܦܰܣ ܠܳܟ ܕܬܶܪܓܰܙ ܡܶܢܶܗ.","english":"Our Lord, when he said to his disciples: “Come, let us go to those who stoned us yesterday,” and he taught them humility. They said to him: “Our Lord, the Jews were seeking to kill you.” He said to them: “Come, and do not remember at all the evil that they did to you from evening to morning.” And his disciples were amazed at him and said: “Let us go and die with him, so that we may live with him. If, then, you die with him, you will not be troubled after a little while, and you will be above death.” For until death, he who suffers is constrained by these sufferings. These are the sufferings that are like them. If you bless the one who curses you, and love the one who hates you, and pray for the one who persecutes you, and forgive the one who wrongs you, seventy times seven in a single day. This is why our Lord said: “Do not be angry at all with the one who sins against you.” And if you are not persuaded, because you think that you cannot completely refrain from anger, he said: “Let all these follies be forgiven in one day.” How much more, if it is in your mind that when these four hundred and ninety follies are completed, you will be angry with the fool, you would be like one who from morning to morning, night and day, and if your fellow man wrongs you four hundred and ninety follies, so that the sum of them would be seventy times seven, if you can find after these follies all these follies night and day, it is fitting for you to be angry with him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܰܥܺܝܢ ܥܰܠ ܫܒܰܥ","severity":"info","text":"The phrase 'seventy times seven' (ܫܒܰܥܺܝܢ ܥܰܠ ܫܒܰܥ) echoes the Matthean tradition of limitless forgiveness (cf. Matt 18:21-22), here applied to daily folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܰܟ̈ܠܘܳܬܳܐ","severity":"info","text":"The term ܣܰܟ̈ܠܘܳܬܳܐ (saklwata) means 'follies' or 'foolish acts', not 'sins' in a strict moral sense; the homilist uses it to denote minor offenses that should be forgiven repeatedly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܪܒܰܥܡܳܐܐ ܘܬܶܫܥܺܝܢ","severity":"info","text":"The number 490 (four hundred and ninety) equals 70 × 7, a symbolic figure for complete forgiveness; the homilist may be drawing on a known numerical tradition in Syriac asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a narrative of Christ's teaching (disciples' amazement) to a direct exhortation on forgiveness, then to a conditional argument about anger, creating a homiletic crescendo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܟܽܠ ܟܽܠܶܗ ܠܳܐ ܬܶܪܓܰܙ","severity":"info","text":"The command 'do not be angry at all' (ܕܟܽܠ ܟܽܠܶܗ ܠܳܐ ܬܶܪܓܰܙ) parallels the Gospel saying 'do not be angry' (cf. Matt 5:22-24) but is here expanded into a numerical scheme of forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܰܦܰܣ ܠܳܟ ܕܬܶܪܓܰܙ ܡܶܢܶܗ","severity":"caution","text":"The final clause 'it is fitting for you to be angry with him' (ܡܰܦܰܣ ܠܳܟ ܕܬܶܪܓܰܙ ܡܶܢܶܗ) is ironic or conditional; the homilist may be using hyperbole to stress the impossibility of justified anger after full forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from morning to morning' (ܡܶܢ ܨܰܦܪܳܐ ܠܨܰܦܪܳܐ) could mean a full day-night cycle or a continuous period; the homilist likely intends the latter for rhetorical effect.","The identity of 'the Jews' (ܝܺܗ̱ܽܘܕܳܝ̈ܶܐ) as the stoners is ambiguous: it may be a narrative detail from the passion or a generic reference to opponents."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܐܶܢ ܕܶܝܢ ܠܳܐ ܐܳܚܶܕ ܐܰܢ̱ܬ ܥܰܠ ܡܰܣܟܠܳܢܳܐ: ܐܳܦܠܳܐ ܚܰܡܶܫ ܐܰܘ ܥܣܰܪ: ܠܳܐ ܗܳܐ ܐܶܬܝܰܕܥܰܬ ܠܳܗ ܕܰܟܠܳܟ ܡܳܪܰܢ ܒܗܳܕܶܐ ܡܶܠܬܳܐ ܕܠܳܐ ܬܶܪܓܰܙ ܥܰܠ ܡܰܣܟܠܳܢܳܐ؟ ܗܳܢܰܘ ܕܶܝܢ: ܡܳܐ ܕܰܪܚܶܡܬܳܝܗ̱ܝ ܘܰܦܪܰܥܬܳܝܗ̱ܝ ܛܳܒ̈ܳܬܳܐ ܚܠܳܦ ܒܺܝܫ̈ܳܬܳܐ: ܘܰܐܫܺܝܓܬ ܠܶܗ ܪ̈ܶܓܠܰܘܗ̱ܝ ܘܨܰܠܺܝܬ ܥܠܰܘܗ̱ܝ: ܗܳܝܕܶܝܢ ܡܶܬܓܡܰܪ ܐܰܢ̱ܬ: ܟܰܕ ܬܶܬܶܠ ܢܰܦܫܳܟ ܠܡܰܢ ܕܒܳܥܶܐ ܕܢܶܩܛܠܳܟ ܘܢܶܬܛܰܓܰܪ ܒܳܟ ܘܗܳܘܶܐ ܐܰܢ̱ܬ ܟܽܠ ܥܰܡ ܟܽܠ: ܘܰܡܬܰܠܡܶܕ ܐܰܢ̱ܬ ܚܰܛܳܝ̈ܶܐ ܘܙܳܢܝ̈ܳܬܳܐ ܘܠܳܐ ܢܳܕܳܐ ܠܳܟ ܡܶܢ ܛܰܡ̈ܐܶܐ ܘܡܶܢ ܪ̈ܰܫܺܝܥܶܐ: ܘܡܶܢ ܐܰܝܠܶܝܢ ܕܺܐܝܬ ܒܗܽܘܢ ܚܰܠܳܕܺܝܬܳܐ ܕܰܚܛܺܝܬܳܐ ܘܡܰܐܣܶܐ ܐܰܢ̱ܬ ܠܟܽܠ ܕܳܐܬܶܐ ܠܺܐܝܕ̈ܰܝܟ: ܐܰܝܟ ܐܳܣܝܳܐ ܛܳܒܳܐ܀ ܐܶܢ ܚܳܐܶܫ ܐܰܢ̱ܬ ܗܳܟܰܢ: ܛܽܘܒܶܝܗ ܠܢܰܦܫܳܟ ܕܡܶܬܕܰܟܶܐ ܠܶܒܳܟ ܘܚܳܙܶܐ ܐܰܢ̱ܬ ܠܡܳܪܰܢ. ܗܳܟܰܢ ܓܶܝܪ ܥܒܰܕ ܐܶܤܛܰܦܰܢܳܘܣ ܘܶܐܡܰܪ ܒܰܨܠܽܘܬܳܐ ܥܰܠ ܗܳܠܶܝܢ ܕܛܰܒܰܥܘ ܟܺܐܦ̈ܶܐ ܒܡܽܘܚܶܗ: ܕܠܳܐ ܬܶܬܚܫܶܒ ܠܗܽܘܢ ܚܛܺܝܬܳܐ ܗܳܕܶܐ ܕܡܶܛܽܠܳܬܝ: ܕܠܳܐ ܬܰܣܒܰܪ ܠܳܟ ܕܡܳܪܰܢ ܗ̱ܽܘ ܨܰܠܺܝ ܥܰܠ ܩܳܛܽܘ̈ܠܰܘܗ̱ܝ ܒܰܠܚܽܘܕ. ܘܰܫܠ̈ܺܝܚܶܐ ܟܽܠܗܽܘܢ: ܗܳܠܶܝܢ ܐܶܡܰܪܘ ܠܗܳܠܶܝܢ ܕܰܡܚܰܪܩܺܝܢ ܗ̱ܘܰܘ ܫܶܢܰܝ̈ܗܽܘܢ ܥܠܰܝܗܽܘܢ: ܓܰܒܪ̈ܶܐ ܐܰܚܰܝ̈ܢ: ܐܰܢ̱ܬܽܘܢ ܫܽܘܡܥܽܘܢ ܘܰܚܝܰܘ. ܚܠܳܦ ܐܰܠܳܗܳܐ ܚܢܰܢ ܒܳܥܶܝܢܰܢ ܡܶܢܟܽܘܢ ܕܬܶܬܛܦܺܝܣܽܘܢ. ܘܰܥܕܰܡܳܐ ܕܩܳܛܠܺܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ: ܡܨܰܠܶܝܢ ܗ̱ܘܰܘ ܥܰܠ ܩܳܛܽܘܠܰܝ̈ܗܽܘܢ ܐܰܝܟ ܕܰܥܒܰܕ ܡܳܪܰܢ ܠܥܰܝܢܰܝ̈ܗܽܘܢ. ܘܡܳܐ ܕܶܐܙܰܠܘ ܗ̱ܘܰܘ ܕܢܶܩܛܠܽܘܢ ܐܶܢܽܘܢ ܠܒܰܪ ܡܶܢ ܡܕܺܝܢ̱ܬܳܐ: ܩܳܝܡܺܝܢ ܗ̱ܘܰܘ ܘܡܰܪܬܶܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ ܕܢܺܚܽܘܢ: ܘܟܶܢ ܝܳܗܒܺܝܢ ܠܗܽܘܢ ܢܰܦܫܗܽܘܢ ܠܩܶܛܠܳܐ.","english":"If then you do not take offense at the foolish, nor at five or ten, has it not become known to you that your Lord is sick with this word, that you should not be angry at the foolish? For this is what it means: that he loved them and repaid them with good things instead of evil, and he washed his feet and prayed over him. Then you are perfected: when you give yourself to the one who seeks to kill you and to trade with you, and you become all things to all, and you teach sinners and the erring, and it does not separate you from the impure and the wicked, and from those in whom there is the weakness of sin, and you heal all who come to your hands, like a good physician. If you suffer thus, blessed is your soul, for your heart is purified and you see your Lord. For thus Stephen did, and he said in prayer concerning those who stoned him with stones: that this sin should not be counted against them because of me; that you should not think that your Lord prayed only for his murderers. And all the apostles: these said to those who were tearing their garments over them: \"Brothers, you are men; you are shamed and you live.\" For the sake of God, we ask of you that you be persuaded. And while they were killing them, they were praying for their murderers, as your Lord did for his own. And when they went to kill them outside the city, they stood and exhorted them to live, and even gave themselves to death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܣܟܠܳܢܳܐ","severity":"info","text":"The Syriac term ܡܰܣܟܠܳܢܳܐ (maskelāṯā) means 'foolish ones' or 'those who cause error', here denoting the Jewish opponents who stoned Christ's disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܤܛܰܦܰܢܳܘܣ","severity":"info","text":"The reference to Stephen (ܐܶܤܛܰܦܰܢܳܘܣ) praying for his stoners echoes Acts 7:59–60, where Stephen prays for his persecutors before death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܫܠ̈ܺܝܚܶܐ","severity":"info","text":"The apostles' prayer for their murderers parallels Christ's own prayer for his killers, reinforcing the homily's theme of imitatio Christi through non-retaliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܳܣܝܳܐ ܛܳܒܳܐ","severity":"info","text":"The image of Christ as a 'good physician' (ܐܳܣܝܳܐ ܛܳܒܳܐ) healing sinners is a common trope in Syriac patristic literature, often linked to Christ's role as spiritual healer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܢ ܚܳܐܶܫ ܐܰܢ̱ܬ ܗܳܟܰܢ","severity":"info","text":"The conditional clause 'If you suffer thus' (ܐܶܢ ܚܳܐܶܫ ܐܰܢ̱ܬ ܗܳܟܰܢ) marks a rhetorical shift from exempla to direct exhortation, culminating in the beatitude 'blessed is your soul'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܰܐܫܺܝܓܬ ܠܶܗ ܪ̈ܶܓܠܰܘܗ̱ܝ' (he washed his feet) is ambiguous: it may refer to Christ's act of humility or to a ritual washing by the disciples; the context suggests the former.","The identity of 'the one who seeks to kill you' is left unspecified; it could refer to Jewish authorities or to any persecutor in the Christian context."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܡܳܐ ܕܰܬܠܰܘ ܐܶܢܽܘܢ ܒܰܙܩܺܝܦܳܐ: ܗܳܐ ܡܰܪܬܶܝܢ ܠܗܽܘܢ ܘܡܰܠܦܺܝܢ ܠܗܽܘܢ ܟܰܕ ܙܩܺܝܦܺܝܢ. ܫܽܘܒܚܳܐ ܠܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ: ܕܚܰܫ ܠܒܰܪ ܡܶܢܗܽܘܢ ܘܚܰܫܘ ܥܰܡܶܗ ܒܶܗ. ܗܳܢܰܘ ܕܶܝܢ ܚܰܫ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܘܰܗܘܳܐ ܠܰܢ ܚܰܘܪܳܐ ܕܢܶܬܕܰܡܶܐ ܒܶܗ ܘܢܶܚܰܫ ܥܰܡܶܗ ܒܶܗ ܘܒܰܕܡܽܘܬܶܗ ܢܗܰܠܶܟ. ܫܽܘܒܚܳܐ ܠܶܗ ܕܺܝܠܶܗ ܘܛܽܘܒܰܝܗܽܘܢ ܠܗܽܘܢ. ܡܳܪܰܢ ܠܳܐ ܬܶܓܠܙܰܢ ܡܶܢܳܟ ܘܡܶܢ ܠܘܳܬܗܽܘܢ ܐܶܠܳܐ ܥܰܡܳܟ ܘܥܰܡܗܽܘܢ ܢܶܚܕܶܐ ܒܦܰܪܨܽܘܦܳܟ܀ ܐܶܢ ܕܶܝܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܕܬܶܕܰܥ ܗܳܠܶܝܢ ܪ̈ܳܐܙܶܐ: ܠܳܐ ܬܶܫܠܶܐ ܠܰܡܨܰܠܳܝܽܘ ܘܠܰܡܫܰܐܳܠܽܘ ܠܟܽܠܢܳܫ: ܘܠܳܐ ܬܶܒܣܶܐ ܥܰܠ ܐ̱ܢܳܫ: ܕܰܟܒܰܪ ܗܰܘ ܕܒܳܣܶܐ ܐܰܢ̱ܬ ܥܠܰܘܗ̱ܝ: ܗܽܘ ܝܳܕܰܥ ܠܶܗ ܠܰܫܪܳܪܳܐ ܘܰܡܦܰܫܶܩ ܠܳܟ. ܘܰܗܘܰܝܬ ܡܶܬܡܰܟܰܟ ܐܰܢ̱ܬ ܘܡܶܬܪܟܶܢ ܐܰܢ̱ܬ ܩܕܳܡ ܐܰܠܳܗܳܐ ܘܰܩܕܳܡ ܒܢܰܝ̈ܢܳܫܳܐ ܟܽܠܗܽܘܢ: ܐܰܝܟ ܓܰܒܪܳܐ ܕܳܐܙܶܠ ܠܰܐܬܪܳܐ ܪܰܚܺܝܩܳܐ ܐܰܘ ܠܰܡܕܺܝܢ̱ܬܳܐ ܦܠܳܢܺܝܬ: ܘܠܳܐ ܒܳܣܶܐ ܠܳܐ ܥܰܠ ܛܰܠܝܳܐ ܘܠܳܐ ܥܰܠ ܣܳܒܳܐ: ܘܠܳܐ ܥܰܠ ܚܓܺܝܪܳܐ: ܘܠܳܐ ܥܰܠ ܡܰܢ ܕܰܣܢܶܐ ܚܶܙܘܳܐ ܕܰܐܦܰܘ̈ܗ̱ܝ: ܘܠܳܐ ܥܰܠ ܐܰܢ̱ܬܬܳܐ ܒܳܣܶܐ: ܐܶܠܳܐ ܡܫܰܐܶܠ ܠܟܽܠܡܰܢ ܕܦܳܓܰܥ ܒܶܗ: ܕܰܢܬܰܪܨܶܗ ܠܰܐܝܟܳܐ ܕܒܳܥܶܐ ܕܢܺܐܙܰܠ. ܗܳܟܰܢ ܐܳܦ ܐܰܢ̱ܬ ܕܒܳܥܶܐ ܐܰܢ̱ܬ ܕܬܺܐܙܰܠ ܠܰܡܕܺܝܢ̱ܬܳܐ ܕܒܰܫܡܰܝܳܐ: ܠܳܐ ܬܶܒܣܶܐ ܥܰܠ ܚܰܕ ܡܶܢ ܙܥܽܘܪ̈ܶܐ ܘܫܺܝ̈ܛܶܐ ܐܶܠܳܐ ܗܘܰܝܬ ܡܫܰܐܶܠ ܐܰܢ̱ܬ ܒܡܰܟܺܝܟܽܘܬܳܐ: ܥܕܰܡܳܐ ܕܡܶܫܟܰܚ ܐܰܢ̱ܬ ܡܰܢ ܕܰܡܚܰܘܶܐ ܠܳܟ ܐܽܘܪܚܳܐ ܫܡܰܝܳܢܳܝܬܳܐ: ܕܬܺܐܙܰܠ ܠܒܰܝܬܳܐ ܕܒܰܫܡܰܝܳܐ: ܘܥܳܐܶܠ ܐܰܢ̱ܬ ܠܘܳܬ ܐܰܠܳܗܳܐ ܕܰܡܚܰܕܶܐ ܠܳܟ܀","english":"And when they saw the one who was crucified, they were astonished and taught while being crucified. Glory to our Lord Jesus Christ, who suffered for the sake of humanity, and they suffered with him in that. He alone suffered, and it became for you a companion to be likened to him and to suffer with him in that, and to walk in his likeness. Glory to him, and blessed are you. My Lord, do not be angry with you and with them, but with you and with them rejoice in your person. If, however, you wish to know these mysteries, do not cease from praying and from asking every person, and do not despise anyone, for the one whom you despise knows the truth and will interpret it for you. And you become humble and you bow down before God and before all humanity, like a man who goes to a distant place or to a certain city, and does not despise either a child or an old man, nor a cripple, nor one whose face is disfigured, nor does he despise a woman, but asks everyone he meets to set him on the path to where he wishes to go. So also you, who wish to go to the heavenly city, do not despise anyone, whether small or foolish, but ask with humility until you find someone who will show you the heavenly way, so that you may go to the heavenly house and enter into the presence of God who will delight you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܳܐ ܕܰܬܠܰܘ ܐܶܢܽܘܥ ܒܰܙܩܺܝܦܳܐ","severity":"info","text":"The opening clause describes the reaction of those who saw the crucified one; the verb ܬܠܰܘ (tlaw) is ambiguous between 'they saw' and 'they hung' but context favors 'they saw' as the subject is the onlookers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܩܺܝܦܳܐ","severity":"info","text":"The participle ܙܩܺܝܦܳܐ (zqīpā) means 'crucified' and is a standard Syriac term for the crucified Christ, derived from the root z-q-p (to erect, crucify).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܚܰܫܘ ܥܰܡܶܗ ܒܶܗ","severity":"info","text":"The phrase 'they suffered with him' echoes the Pauline concept of συμπάσχω (suffer with), as in 1 Cor 12:26, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܰܡܕܺܝܢ̱ܬܳܐ ܕܒܰܫܡܰܝܳܐ","severity":"info","text":"The 'heavenly city' (ܠܰܡܕܺܝܢ̱ܬܳܐ ܕܒܰܫܡܰܝܳܐ) is a common Syriac metaphor for the Kingdom of Heaven or the New Jerusalem, reflecting eschatological and ascetical themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܥ ܐܳܦ ܐܰܢ̱ܬ","severity":"info","text":"The passage uses an extended simile (like a man going to a distant city) followed by an application ('So also you'), a common homiletic structure in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܳܪܰܥ ܠܳܐ ܬܶܓܠܙܰܥ","severity":"caution","text":"The phrase ܡܳܪܰܥ ܠܳܐ ܬܶܓܠܙܰܥ is obscure; ܬܶܓܠܙܰܥ may be a scribal error or a rare verb. The English draft interprets it as 'do not be angry', but the Syriac is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ܬܶܓܠܙܰܥ in the phrase ܡܳܪܰܥ ܠܳܐ ܬܶܓܠܙܰܥ is of uncertain reading; the translation 'do not be angry' is conjectural.","The clause ܘܡܳܐ ܕܰܬܠܰܘ ܐܶܢܽܘܥ ܒܰܙܩܺܝܦܳܐ could also be read as 'and when they hung the crucified one', though the context favors the onlookers as subject."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܫܒܰܬܰܥܣܰܪ ܕܥܰܠ ܚܰܫܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܕܰܗܘܳܐ ܠܰܢ ܒܗܽܘܢ ܚܰܘܪܳܐ܀","english":"Finished is the seventeenth memra on the sufferings of our Lord, which became for us through them an example.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܰܫܒܰܬܰܥܣܰܪ","severity":"info","text":"The Syriac explicitly marks the end of the seventeenth memra, confirming the work's division into numbered homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܘܪܳܐ","severity":"info","text":"The Syriac term ܚܰܘܪܳܐ (ḥawrā) means 'example' or 'model', rendered in the English draft as 'example'. It carries the sense of a pattern to be imitated, consistent with the homily's theme of Christ's sufferings as a paradigm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The colophon-like closing formula 'Finished is the seventeenth memra' suggests the work was transmitted as part of a larger collection of homilies, possibly within a liturgical cycle.","cites":[{"key":"hollis:alma990002681050203941","label":"The Lenten Triodion","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990002681050203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft reads 'which became for us through them an example', but the Syriac ܕܰܗܘܳܐ ܠܰܢ ܒܗܽܘܢ ܚܰܘܪܳܐ could also be parsed as 'which became for us through them a companion' (if ܚܰܘܪܳܐ is read as ḥawrā 'companion' rather than ḥawrā 'example'). The context of the previous passage, which uses 'companion', supports the ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܚܰܘܪܳܐ is ambiguous: it can mean 'example' (as in the English draft) or 'companion' (as in the previous passage). The reading 'example' is adopted here based on the homily's theme of imitation, but the earlier passage's use of 'companion' suggests a deliberate polysemy."],"confidence":"high","notes":[]}]}