{"slug":"dsc-208","id":"syriac:dsc:dsc-208","title":"Memra 21: On the Tree of Adam","title_source":"Memra 21: On the Tree of Adam","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":"2026-11-15T05:27:24Z","cost_usd":0.014435},"source":{"registry_id":"syriac:dsc:dsc-208","work_id":"dsc-208","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/208"},"stats":{"passages":23,"english_words":6093,"coptic_letters":0,"source_letters":14436,"commentary_units":130,"commentary_kinds":8,"derived_notes":0,"ambiguities":42,"work_notes":4,"external_links":5,"timeline":4},"summary":{"work":"dsc-208","abstract":"This anonymous Syriac homily, Memra 21: On the Tree of Adam, survives only in a single 9th–10th century manuscript (DSC 208) written in West Syriac script. The work is undated, but its metrical form and theological themes suggest composition between the 5th and 7th centuries. The homily interprets the tree of the knowledge of good and evil as a symbol of Satan, a distinctive allegorical move in Syriac tradition. It adapts Genesis 2:17 (Peshitta) and introduces a 'chain of atonement' linking original sin to the need for redemption. No liturgical use or citation in later authors is known, and the text's relationship to other Tree of Adam traditions remains unexplored.","historical_context":"The homily was likely composed in a Syriac-speaking Christian community, possibly in the region of Edessa or Nisibis, between the 5th and 7th centuries. This period saw the flourishing of Syriac homiletics, with authors like Ephrem the Syrian and Narsai producing metrical homilies (memre) on biblical themes. The work's anonymity and lack of liturgical attestation suggest it may have been a private or monastic composition, not widely circulated. The sole manuscript witness, DSC 208, is a parchment codex from the 9th–10th century, indicating limited transmission. The homily's allegorical identification of the tree with Satan and its soteriological focus on atonement reflect themes common in Syriac exegesis, but its specific interpretations are rare. The text's relationship to other Syriac works on Adam and the tree remains unstudied, and no critical edition or collation exists.","significance":"Memra 21 is significant for its rare allegorical equation of the tree of knowledge with Satan, a distinctive exegetical move in Syriac tradition. It also develops a 'chain of atonement' linking original sin to redemption, reflecting soteriological themes in Syriac homiletics. The work's survival in a single manuscript highlights the fragility of Syriac literary transmission and the need for further study of its sources and influence.","timeline":[{"date":"4th–5th c.","event":"Probable composition period for the homily, based on metrical form and theological themes."},{"date":"5th–7th c.","event":"Broader date range suggested by scholarly consensus, though no firm evidence narrows it."},{"date":"9th–10th c.","event":"DSC 208, the sole surviving manuscript, is copied in West Syriac script."},{"date":"Undated","event":"No record of liturgical use or citation in later Syriac authors."}],"relations":[{"work":"Genesis (Peshitta)","relation":"Source text; the homily echoes Genesis 2:9 and 2:17.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's Hymns on Paradise","relation":"Shares thematic interest in the tree of knowledge, but differs in allegorical identification.","key":"","label":null,"url":null},{"work":"Narsai's Homilies on Adam","relation":"Comparable metrical homilies on Adam, though Narsai's works are more widely attested.","key":"","label":null,"url":null},{"work":"Syriac Cave of Treasures","relation":"Another Syriac work on Adamic traditions, but with different exegetical emphases.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Provides context for the community and literary tradition."},{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Key figure in Syriac homiletics, relevant for comparison."},{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Another Syriac homilist on Adamic themes."},{"key":"wikipedia:Peshitta","label":"Peshitta","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"The Syriac Bible version used in the homily."},{"key":"wikipedia:Cave of Treasures","label":"Cave of Treasures","url":"https://en.wikipedia.org/wiki/Cave_of_Treasures","reason":"Related Syriac work on Adam."}],"cautions":["The homily is anonymous and undated; the 5th–7th century range is conjectural.","Only one manuscript witness (DSC 208) survives, limiting textual certainty.","No critical edition or collation exists; variant readings are unrecorded.","The relationship to other Tree of Adam traditions is unexplored."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000489,"generated":"2026-11-15T04:55:57Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/208"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8683"}],"checks":{"work":"dsc-208","status":"pass","blocking":[],"warnings":[],"stats":{"passages":23,"translated":23,"commentary_passages":23,"commentary_units":130,"english_words":6093,"source_letters":21124,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness is DSC 208, a parchment codex of the 9th–10th century, written in a West Syriac script. The homily is not attested in any other known manuscript.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is anonymous and undated. Its metrical form and theological themes suggest a date between the 5th and 7th centuries, but no firm evidence supports a narrower range.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"No record of liturgical use or citation in later Syriac authors has been identified. The homily appears to have circulated only within the manuscript tradition represented by DSC 208.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or collation with other witnesses. Variant readings, if any, are not recorded, and the text’s relationship to other Tree of Adam traditions remains unexplored.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"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: 23 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":23},"term_index":[],"citations":{"ed:dsc-208":{"label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܥܶܣܪ̈ܺܝܢ ܘܚܰܕ ܕܥܰܠ ܐܺܝܠܳܢܳܐ ܕܳܐܕܳܡ\nܐܶܫܰܪܶܐ ܡܶܟܺܝܠ ܠܰܡܦܰܫܳܩܽܘ ܥܰܠ ܐܺܝܠܳܢܳܐ ܛܳܒܳܐ: ܐܰܝܟܰܢ ܗ̱ܽܘ ܘܰܐܝܟܰܢ ܩܳܐܶܡ݂. ܘܥܰܠ ܐܺܝܠܳܢܳܐ ܕܺܝܕܰܥܬܳܐ ܕܛܳܒܬܳܐ ܘܰܕܒܺܝܫܬܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܒܺܝܫܳܐ ܘܥܰܡܠܳܐ ܘܨܶܦܬܳܐ ܘܪܶܢܝܳܐ ܕܥܳܒܽܘܪ̈ܝܳܬܳܐ ܕܰܛܥܶܡܘ ܒܶܗ ܕܒܶܝܬ ܐܳܕܳܡ ܡܰܘܬܳܐ: ܒܗܳܝ ܕܒܶܗ ܝܰܕܥܽܘܗ ܠܒܺܝܫܬܳܐ ܕܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ. ܘܡܶܢ ܕܶܐܟܰܠܘ ܡܶܢܶܗ ܝܺܕܰܥܘ ܒܺܝܫܬܳܐ ܕܺܐܝܬܶܝܗ ܡܰܘܬܳܐ ܘܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܠܳܗ. ܘܡܶܢ ܕܶܐܫܬܡܰܥܘ ܠܒܺܝܫܳܐ ܘܚܳܪܘ ܒܰܐܪܥܳܐ ܘܰܚܙܰܘ ܗܳܢܳܐ ܡܶܕܶܡ ܕܺܐܝܬ ܒܳܗ ܘܪܰܚܡܽܘܗ̱ܝ: ܐܶܫܬܰܠܛܰܬ ܒܗܽܘܢ ܒܺܝܫܬܳܐ ܘܝܰܕܥܽܘܗ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܰܒܝܰܘܡܳܐ ܕܬܶܥܒܪܽܘܢ ܥܰܠ ܡܶܠܰܬܝ ܡܰܘܬܳܐ ܬܡܽܘܬܽܘܢ. ܡܶܛܽܠ ܕܛܳܒܬܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܐܰܠܶܦ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܐܰܠܳܗܳܐ ܠܰܕܒܶܝܬ ܐܳܕܳܡ ܟܰܕ ܒܪܳܐ ܐܶܢܽܘܢ. ܘܒܺܝܫܬܳܐ ܠܳܐ ܝܺܕܰܥܘ ܗ̱ܘܰܘ: ܥܕܰܡܳܐ ܕܶܐܫܬܡܰܥܘ ܠܣܳܛܳܢܳܐ ܘܰܐܠܶܦ ܐܶܢܽܘܢ ܒܺܝܫܬܳܐ. ܘܡܶܛܽܠ ܗܳܕܶܐ ܡܶܬܩܪܶܐ ܤܳܛܳܢܳܐ ܐܺܝܠܳܢܳܐ: ܕܺܝܕܰܥܘ ܒܶܗ ܕܒܶܝܬ ܐܳܕܳܡ ܒܺܝܫܬܳܐ ܘܛܳܒܬܳܐ. ܝܺܠܶܦܘ ܕܶܝܢ ܛܳܒܬܳܐ ܡܶܢ ܐܰܠܳܗܳܐ: ܘܒܺܝܫܬܳܐ ܡܶܢ ܤܳܛܳܢܳܐ. ܗܘܰܘ ܠܰܡ ܝܳܕܥܰܝ̈ ܛܳܒܬܳܐ ܘܒܺܝܫܬܳܐ. ܘܡܶܢ ܬܰܡܳܢ ܩܶܛܪܰܬ ܣܶܢܶܐܬܳܐ ܕܟܳܦܽܘܪܽܘܬܳܐ ܒܳܐܕܳܡ ܘܰܒܝܰܠ̈ܕܰܘܗ̱ܝ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܠܗܽܘܢ ܐܰܠܳܗܳܐ: ܕܡܶܢ ܐܺܝܠܳܢܳܐ ܕܺܝܕܰܥܬܳܐ ܕܛܳܒܬܳܐ ܘܰܕܒܺܝܫܬܳܐ ܠܳܐ ܬܶܐܟܠܽܘܢ. ܗܳܢܰܘ ܕܶܝܢ ܠܳܐ ܬܶܫܬܰܡܥܽܘܢ ܠܶܗ: ܕܗܽܘܝܽܘ ܡܰܠܶܦ ܠܟܽܘܢ ܟܽܠ ܒܺܝ̈ܫܳܢ: ܘܫܳܪܶܐ ܠܟܽܘܢ ܡܶܢ ܫܡܰܝܳܢܳܝ̈ܳܬܳܐ: ܘܡܶܢ ܒܰܣܺܝܡܽܘܬܶܗ ܕܒܳܪܽܘܝܟܽܘܢ.","english":"Memra 21: On the Tree of Adam\n\nNow then, let us begin to interpret concerning the good tree: what it is and how it stands. And concerning the tree of the knowledge of good and evil, which is evil, toil, affliction, and the ruin of the generations who tasted from it—the house of Adam—death. For by it they came to know the evil which they had not known. And when they ate from it, they came to know the evil which is death, which they had not known. And when they listened to the evil one and looked at the earth and saw this thing which is in it and loved it, evil held sway over them, and they came to know it, as it is written: \"On the day you transgress my word, death shall you die.\" For it was only good that God taught the house of Adam when he created them. And evil they did not know, until they listened to Satan and he taught the house of Adam evil. And for this reason Satan is called \"the tree\": because through him the house of Adam came to know good and evil. They learned good from God, and evil from Satan. They were not knowers of good and evil. And from then on the chain of atonement was bound to Adam and his children. For this reason God said to them: \"From the tree of the knowledge of good and evil you shall not eat.\" But they did not listen to him, for he was teaching them all evils, and separating you from heavenly things and from the sweetness of your Creator.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܺܝܠܳܢܳܐ ܕܺܝܕܰܥܬܳܐ ܕܛܳܒܬܳܐ ܘܰܕܒܺܝܫܬܳܐ","severity":"info","text":"The phrase 'tree of the knowledge of good and evil' directly echoes Genesis 2:9 (Peshitta). The homily identifies this tree with Satan, a distinctive exegetical move.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܒܝܰܘܡܳܐ ܕܬܶܥܒܪܽܘܢ ܥܰܠ ܡܶܠܰܬܝ ܡܰܘܬܳܐ ܬܡܽܘܬܽܘܢ","severity":"info","text":"A paraphrase of Genesis 2:17 (Peshitta): 'on the day you eat from it you shall die'. The homily adapts the wording to 'transgress my word'.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܛܳܢܳܐ ܐܺܝܠܳܢܳܐ","severity":"info","text":"The homily explicitly calls Satan 'the tree' (ܐܺܝܠܳܢܳܐ), equating the tempter with the forbidden tree. This is a rare allegorical identification in Syriac tradition.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܥܶܣܪ̈ܺܝܢ ܘܚܰܕ","severity":"info","text":"The opening formula 'Memra 21' marks this as a numbered homily. The passage begins the interpretive section after a likely lost introduction.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܶܢܶܐܬܳܐ ܕܟܳܦܽܘܪܽܘܬܳܐ","severity":"info","text":"The 'chain of atonement' (ܣܶܥܶܐܬܳܐ ܕܟܳܦܽܘܪܽܘܬܳܐ) bound to Adam and his children reflects a soteriological theme linking original sin to the need for atonement, common in Syriac homiletics.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text does not specify whether the 'good tree' (ܐܺܝܠܳܢܳܐ ܛܳܒܳܐ) is the Tree of Life or another symbol; the homily leaves it undefined."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܳܐܣܰܪ ܠܟܽܘܢ ܒܥܳܒܽܘܪ̈ܝܳܬܳܐ ܘܰܒܥܰܡܠܳܐ ܘܰܒܨܶܦܬܳܐ ܘܰܒܪܳܡܽܘܬܳܐ: ܘܥܳܒܶܕ ܠܟܽܘܢ ܕܬܶܟܦܪܽܘܢ ܒܒܳܪܽܘܝܟܽܘܢ ܘܬܰܚܪܒܽܘܢ ܚܰܕ ܠܚܰܕ. ܘܬܶܗܘܽܘܢ ܒܢܰܝ̈ ܠܰܘܛܬܳܐ ܘܰܒܢܰܝ̈ ܚܶܫܽܘܟܳܐ: ܘܗܳܘܶܐ ܠܟܽܘܢ ܡܳܪܳܐ: ܘܡܰܘܟܶܠ ܠܟܽܘܢ ܣܰܡܳܐ ܕܡܰܘܬܳܐ. ܘܗܳܐ ܝܰܘܡܳܢܳܐ ܐܳܟܠܺܝܢ ܝܰܠ̈ܕܰܘܗ̱ܝ ܕܳܐܕܳܡ ܒܩܰܫܝܽܘܬ ܠܶܒܗܽܘܢ ܡܶܢܶܗ ܕܗܳܢܳܐ ܐܺܝܠܳܢܳܐ ܡܰܘܕܰܥ ܒܺܝܫܬܳܐ ܘܡܰܠܶܦ ܠܗܽܘܢ: ܕܢܶܬܐܰܣܪܽܘܢ ܒܰܐܪܥܳܐ ܒܥܳܒܽܘܪ̈ܝܳܬܳܐ. ܡܶܬܐܰܣܪܺܝܢ ܕܶܝܢ ܘܡܶܬܚܰܢܩܺܝܢ ܒܨܶܦܬܳܐ ܘܰܒܪܶܢܝܳܐ ܕܗܳܠܶܝܢ ܕܥܳܒܪ̈ܳܢ ܡܶܛܽܠ ܕܠܳܐ ܡܶܬܡܰܟܟܺܝܢ ܘܡܶܬܩܰܕܫܺܝܢ ܘܡܶܣܬܰܪܩܺܝܢ: ܡܶܢ ܨܶܒܘ̈ܳܬܳܐ ܐܰܝܠܶܝܢ ܕܥܰܡ ܐܰܪܥܳܐ ܥܳܒܪܳܢ. ܘܟܽܠܶܗ ܕܰܐܣܺܝܪܺܝܢ ܒܰܐܪܥܳܐ. ܡܶܛܽܠ ܕܠܳܐ ܡܶܣܬܰܪܩܺܝܢ ܡܶܢܳܗ: ܘܝܳܠܦܺܝܢ ܐܰܘ ܡܶܢ ܐܰܠܳܗܳܐ ܐܰܘ ܡܶܢ ܒܰܪܢܳܫܳܐ ܕܰܐܠܳܗܳܐ: ܕܰܐܝܟܰܢܳܐ ܢܶܬܐܰܣܪܽܘܢ ܒܡܳܪܰܢ ܒܗܰܘ ܥܳܠܡܳܐ ܕܠܰܝܬ ܒܶܗ ܡܰܘܬܳܐ: ܘܢܶܐܟܠܽܘܢ ܬܰܡܳܢ ܡܶܠܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܕܺܐܝܬܰܝܗܶܝܢ ܚܰܝ̈ܶܐ ܡܰܚܝ̈ܳܢܶܐ: ܘܢܶܐܟܠܽܘܢܳܝܗ̱ܝ ܠܶܗ ܠܡܳܪܰܢ ܘܢܺܐܚܽܘܢ ܘܢܺܐܪܒܽܘܢ ܘܢܶܬܓܰܡܪܽܘܢ ܡܶܛܽܠܳܬܶܗ܀ ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܗܳܟܺܝܠ ܕܬܺܚܶܐ ܡܶܢ ܡܰܘܬܳܐ ܕܺܐܝܠܳܢܳܐ: ܕܰܩܛܰܠ ܠܰܐܒܽܘܢ ܐܳܕܳܡ ܐܳܦ ܠܰܢ: ܘܬܽܘܒ ܠܳܐ ܬܡܽܘܬ: ܐܶܣܬܰܪܰܩ ܘܰܐܪܚܶܩ ܡܶܢ ܤܳܛܳܢܳܐ ܘܡܶܢ ܝܽܘܠܦܳܢܶܗ: ܗܳܢܰܘ ܕܶܝܢ : ܡܶܢ ܤܳܛܳܢܳܐ ܘܡܶܢ ܟܽܠ ܕܒܺܝܫ ܘܡܶܢ ܥܳܠܡܳܐ ܘܡܶܢ ܨܶܦܬܶܗ ܘܡܶܢ ܟܽܠ ܕܶܐܡܰܪ ܝܶܫܽܘܥ ܕܶܐܬܦܰܪܰܩ ܡܶܢܶܗ: ܒܡܽܘܟܳܟܳܐ ܘܒܰܨܠܽܘܬܳܐ: ܘܰܒܨܰܘܡܳܐ ܟܰܕ ܡܶܬܢܰܛܪܺܝܢ ܦܽܘܩܕ̈ܳܢܶܐ.","english":"and binds you to toils and labor and affliction and poverty, and makes you deny your Creator and destroy one another. And you become sons of curse and sons of darkness, and it becomes your lord, and it feeds you the poison of death. And behold, today the children of Adam eat with hardness of heart from this tree of the knowledge of good and evil, and it teaches them: that they be bound to the earth in toils. They are bound, then, and constrained by the affliction and misery of these passing things, because they are not emptied and sanctified and stripped of the passions that pass with the earth. And all who are bound to the earth, because they are not stripped of it, and learn either from God or from the man of God: how they were bound to the Lord in that world where there is no death, and they ate there of the fruits of the Lord, which are life-giving lives, and they ate the Lord himself, and they lived and grew and were perfected by his reasons. If you wish, then, to live from the death of the tree that killed your father Adam, and also you, and again not die, be emptied and distance yourself from Satan and from his teaching, that is, from Satan and from everything evil and from the world and from its affliction and from everything that Jesus said to be separated from: by humility and by prayer and by fasting, when the commandments are observed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܳܐ","severity":"info","text":"The Syriac term mārā (lord) here personifies the tree of knowledge as a tyrannical master, a rhetorical device common in Syriac homiletics to dramatize sin's bondage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܡܰܪ ܝܶܫܽܘܥ","severity":"info","text":"The phrase 'everything that Jesus said to be separated from' alludes to Jesus' teaching on renunciation (e.g., Matt 19:21; Mark 10:21), though no single verse is quoted exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܠܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ","severity":"info","text":"The 'fruits of the Lord' (life-giving lives) and eating the Lord himself reflect a eucharistic typology, common in Syriac tradition, where the tree of life prefigures the Eucharist.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܢ ܨܳܒܶܐ ܐܰܢ̱ܬ ܗܳܟܺܝܠ","severity":"info","text":"The passage shifts from third-person description to direct second-person exhortation ('If you wish, then...'), a homiletic turn that engages the audience and marks a new rhetorical unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܡܽܘܟܳܟܳܐ ܘܒܰܨܠܽܘܬܳܐ ܘܰܒܨܰܘܡܳܐ","severity":"info","text":"The triad of humility, prayer, and fasting as means of separation from evil echoes ascetic practice in Syriac monastic literature, e.g., Aphrahat and Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܶܗܘܽܘܢ ܒܢܰܝ̈ ܠܰܘܛܬܳܐ","severity":"caution","text":"The phrase 'sons of curse' (bənay lawṭtā) is ambiguous: it may denote those under divine curse or those who curse others; the context favors the former, as a consequence of eating the tree.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sons of curse' (bənay lawṭtā) could be read as either passive recipients of a curse or active cursers; the context of bondage and darkness suggests the former.","The reference to 'eating the Lord himself' is ambiguous between a eucharistic interpretation and a metaphorical consumption of divine wisdom; the parallel with 'life-giving lives' supports a eucharistic reading."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܶܐܦܰܫܶܩ ܬܽܘܒ ܡܳܢܰܘ ܝܽܘܠܦܳܢܶܗ ܕܒܺܝܫܳܐ ܕܢܳܟܶܐ ܠܗܽܘܢ ܠܟܺܐܢ̈ܶܐ: ܡܶܛܽܠ ܕܰܠܒܺܝܟܺܝܢ ܒܗܳܢ ܥܳܠܡܳܐ ܒܥܳܒܽܘܪ̈ܝܳܬܳܐ ܘܪܰܚܺܝܩܺܝܢ ܡܶܢ ܓܡܺܝܪ̈ܶܐ: ܡܶܛܽܠ ܕܰܐܣܺܝܪܺܝܢ ܒܪܽܘܚ ܒܗܰܘ ܥܳܠܡܳܐ ܕܢܽܘܗܪܳܐ. ܘܶܐܦܰܫܶܩ ܐܰܝܟܰܢܳܐ ܦܰܩܕܶܗ ܐܰܠܳܗܳܐ ܠܳܐܕܳܡ ܡܶܢ ܩܕܺܝܡ: ܕܢܶܗܘܶܐ ܩܰܕܺܝܫܳܐ ܓܡܺܝܪܳܐ ܐܰܝܟ ܥܺܝܪ̈ܶܐ ܘܡܰܠܰܐܟ̈ܶܐ ܕܒܰܫܡܰܝܳܐ ܕܢܶܗܘܶܐ ܟܰܕ ܩܳܐܶܡ ܒܰܦܓܰܪ ܒܰܐܪܥܳܐ ܟܰܕ ܥܰܪܛܶܠܳܝ ܡܶܢ ܟܽܠ ܕܺܐܝܬ ܒܳܗ: ܢܕܰܝܰܪ ܒܪܽܘܚ ܒܰܫܡܰܝܳܐ ܥܰܡ ܡܰܠܰܐܟ̈ܶܐ: ܟܰܕ ܥܛܺܝܦ ܪܶܥܝܳܢܶܗ ܫܽܘܒܚܳܐ ܕܒܳܪܽܘܝܶܗ ܘܠܳܐ ܡܶܬܚܰܙܝܳܐ ܠܶܗ ܐܰܪܥܳܐ. ܐܺܝܠܳܢܳܐ ܛܳܒܳܐ ܐܺܝܬܰܘܗ̱ܝ ܒܥܳܠܡܳܐ ܗܰܘ ܕܢܽܘܗܪܳܐ ܕܠܳܐ ܡܶܬܚܙܶܐ ܠܥܰܝܢ̈ܶܐ ܕܒܶܣܪܳܐ ܡܳܪܰܢ ܝܶܫܽܘܥ: ܘܗܽܘܝܽܘ ܐܺܝܠܳܢܳܐ ܕܚܰܝ̈ܶܐ ܡܰܚܶܐ ܟܽܠ ܒܦܺܐܪ̈ܰܘܗ̱ܝ: ܐܰܝܟܳܐ ܕܗܳܘܶܐ ܨܶܒܝܳܢܶܗ ܓܡܺܝܪܳܐ ܕܰܐܠܳܗܳܐ: ܐܰܝܟܰܢܳܐ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܨܰܠܰܘ ܕܢܶܗܘܶܐ ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܒܰܐܪܥܳܐ ܐܰܝܟ ܕܗܳܘܶܐ ܒܰܫܡܰܝܳܐ. ܗܳܢܰܘ ܕܶܝܢ ܐܰܝܟ ܕܺܐܝܬ ܫܰܝܢܳܐ ܘܰܫܠܳܡܳܐ ܘܰܐܘܝܽܘܬܳܐ ܠܪܰܘܪ̈ܒܶܐ ܘܰܠܕܰܩܕ̈ܩܶܐ ܘܰܡܝܰܒܒܺܝܢ ܫܰܘܝܳܐܺܝܬ ܘܠܰܝܬ ܬܰܡܳܢ ܕܪܳܡ ܥܰܠ ܕܰܙܥܽܘܪ ܡܶܢܶܗ ܘܠܳܐ ܕܫܳܐܶܛ ܠܰܕܪܰܒ ܡܶܢܶܗ: ܗܳܟܰܢ ܨܰܠܰܘ ܕܢܶܗܘܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܟܽܠܗܽܘܢ܀ ܐܺܝܬܰܝܗܽܘܢ ܕܶܝܢ ܦܺܐܪ̈ܰܘܗ̱ܝ ܕܗܰܘ ܐܺܝܠܳܢܳܐ ܛܳܒܳܐ: ܗܳܠܶܝܢ ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ: ܕܢܶܩܰܦ ܠܪܽܘܚܳܐ ܘܢܶܫܠܰܡ ܠܳܗ: ܘܠܳܐ ܢܶܗܘܶܐ ܣܪ̈ܺܝܩܰܝ ܫܽܘܒܚܳܐ ܕܡܰܩܠܺܝܢ ܚܰܕ ܥܰܠ ܚܰܕ ܘܚܳܣܡܺܝܢ ܚܰܕ ܒܚܰܕ ܠܒܺܝܫܬܳܐ. ܘܟܽܠ ܕܡܶܬܕܰܡܶܐ ܒܶܗ: ܗܳܠܶܝܢ ܦܺܐܪ̈ܶܐ ܝܳܗܶܒ ܘܡܶܬܓܡܰܪ. ܫܰܦܺܝܪ ܠܰܡ ܠܡܶܚܣܰܡ ܒܫܰܦܺܝܪ̈ܳܬܳܐ ܒܟܽܠܙܒܰܢ.","english":"and again he interprets for you the teaching of the Evil One, which binds you to afflictions, because you are bound in this world by works and are far from the perfect ones, because you are bound in spirit to that world of light. And again, as God commanded Adam from the beginning, that he should be perfectly holy like the watchers and angels in heaven, that he should stand in body on earth, naked of everything that is in it, and dwell in spirit in heaven with the angels, while his mind is clothed in the glory of his Creator and the earth is not visible to him. The Good Tree is in that world of light, which is not seen by the eyes of flesh—the Lord Jesus—and that is the Tree of Life, which revives all by its fruits, wherever the perfect will of God is, as the Lord said: that the will of God should be on earth as it is in heaven. That is, as there is peace and tranquility and unity for the great and the small, and it equally unites, and there is no one there who is higher than the lowly, nor one who oppresses the one greater than himself. Thus, that they may be in all the living. Those are the fruits of that Good Tree: these are the fruits of the spirit, of which the Apostle said: that it should cleave to the spirit and be delivered to it, and there should not be vain glories that exalt one over another and envy one another for evil. And everything that is likened to it: these fruits give and are completed. It is fitting for us to rejoice in the beautiful things at all times.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܺܝܠܳܢܳܐ ܛܳܒܳܐ","severity":"info","text":"The phrase 'Good Tree' (ܐܺܝܠܳܢܳܐ ܛܳܒܳܐ) is a key symbol in this homily, contrasting with the tree of knowledge of good and evil. It is identified with the Tree of Life and the Lord Jesus.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܨܰܠܰܘ ܕܢܶܗܘܶܐ ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܒܰܐܪܥܳܐ ܐܰܝܟ ܕܗܳܘܶܐ ܒܰܫܡܰܝܳܐ","severity":"info","text":"This echoes the Lord's Prayer (Matthew 6:10) in a Syriac liturgical form, adapting the petition for God's will to be done on earth as in heaven.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܶܩܰܦ ܠܪܽܘܚܳܐ ܘܢܶܫܠܰܡ ܠܳܗ","severity":"info","text":"The phrase 'cleave to the spirit and be delivered to it' likely alludes to 1 Corinthians 6:17 or a similar Pauline exhortation about spiritual union, though the exact reference is not explicit.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܺܝܪ̈ܶܐ","severity":"info","text":"The term 'watchers' (ܥܺܝܪ̈ܶܐ) is a standard Syriac designation for angelic beings, often used in early Syriac literature to describe the prelapsarian state of Adam as akin to angelic existence.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the 'Evil One's teaching' (binding to afflictions) with God's original command to Adam (holiness and spiritual dwelling), then introduces the Good Tree as the Tree of Life, forming a binary opposition central to the homily.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The identification of the Tree of Life with Christ and the emphasis on spiritual fruits reflect themes common in Syriac mystical exegesis, particularly in the works of Ephrem and later anonymous homilists.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܢܶܩܰܦ ܠܪܽܘܚܳܐ ܘܢܶܫܠܰܡ ܠܳܗ' is ambiguous: it may refer to a specific Pauline verse or a general spiritual principle; the exact scriptural source is not identified.","The reference to 'the Lord Jesus' as the Good Tree is a theological identification that may be read as allegorical or literal within the homily's framework."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܠܳܐ ܦܺܐܪ̈ܶܐ ܠܰܡ ܕܪܽܘܚܳܐ ܗܳܠܶܝܢ ܐܶܢܽܘܢ: ܕܢܶܠܒܰܫ ܠܰܡ ܪ̈ܰܚܡܶܐ ܘܪܽܘܚܳܦܳܐ ܘܰܐܘܝܽܘܬܳܐ ܘܰܫܠܳܡܳܐ ܘܬܶܫܒܽܘܚܬܳܐ ܕܡܳܪܰܢ: ܗܳܢܰܘ ܕܶܝܢ ܕܢܶܫܠܰܡ ܚܰܕ ܠܚܰܕ ܒܗܳܠܶܝܢ ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ ܒܚܽܘܒܳܐ ܘܰܒܢܰܓܺܝܪܽܘܬ ܪܽܘܚܳܐ ܘܒܰܣܺܝܡܽܘܬܳܐ ܘܡܰܟܺܝܟܽܘܬܳܐ ܘܰܡܣܰܝܒܪܳܢܽܘܬܳܐ ܘܰܪܡܺܝܣܽܘܬܳܐ ܘܩܰܕܺܝܫܽܘܬܳܐ ܕܠܳܐ ܪܶܓܬܳܐ. ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ ܕܪܳܥܶܝܢ ܠܗܽܘܢ ܩܰܕ̈ܺܝܫܶܐ ܒܰܥܕܶܝܢ: ܟܰܕ ܦܳܪܫܺܝܢ ܡܶܢ ܗܳܠܶܝܢ ܩܫ̈ܰܝܳܐ ܠܫܰܒܪ̈ܶܐ ܕܢܶܚܙܽܘܢ ܗܳܠܶܝܢ ܘܢܶܫܒܩܽܘܢ ܩܫ̈ܰܝܳܐ ܘܢܶܩܦܽܘܢ ܠܰܕܡܰܟܺܝܟܺܝܢ ܐܰܝܟ ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ: ܗܘܰܝܬܽܘܢ ܓܳܒܶܝܢ ܐܰܝܠܶܝܢ ܕܡܰܟ̈ܺܝܟܳܢ ܘܢܳܩܦܺܝܢ ܠܗܶܝܢ. ܒܗܳܠܶܝܢ ܠܰܡ ܐܶܬܕܰܒܰܪ: ܦܰܩܕܶܗ ܒܳܪܽܘܝܶܗ ܠܳܐܕܳܡ: ܟܰܕ ܪܶܥܝܳܢܳܟ ܒܰܫܡܰܝܳܐ ܐܰܝܟ ܥܳܡܽܘܪܳܐ ܘܦܰܓܪܳܟ ܒܰܐܪܥܳܐ ܐܰܝܟ ܐܰܟܣܢܳܝܳܐ ܘܬܰܘܬܳܒܳܐ. ܘܰܠܥܶܠ ܫܰܡܶܫ ܘܫܰܒܰܚ ܒܗܳܠܶܝܢ ܕܽܘܒܳܪ̈ܶܐ ܐܰܝܟ ܥܺܝܪܳܐ ܥܰܡ ܥܺܝܪ̈ܶܐ. ܘܰܕܗܳܟܰܢ ܗܘܰܝܬ ܡܶܢ ܩܕܺܝܡ ܣܳܗܶܕ ܡܳܪܰܢ ܘܰܫܠܺܝܚܰܘ̈ܗ̱ܝ: ܕܗܶܢܽܘܢ ܐܶܬܰܘ ܘܚܰܘܺܝܘ ܠܰܒܢܰܝ̈ ܐܳܕܳܡ: ܕܢܶܥܒܕܽܘܢ ܡܶܢ ܒܳܬܰܪ ܕܶܐܬܥܰܠܺܝ ܗܰܘ ܡܰܢ ܕܰܬܪܰܥ ܣܝܳܓܳܐ ܕܰܒܥܶܠܕܒܳܒܽܘܬܳܐ ܒܗܽܘܢ ܒܗܳܠܶܝܢ ܕܽܘܒܳܪ̈ܶܐ ܕܩܳܐܶܡ ܗ̱ܘܳܐ ܒܰܝܢܰܘܗ̱ܝ ܠܰܒܢܰܝ̈ ܐܳܕܳܡ. ܘܒܰܕܶܩ ܫܠܺܝܚܳܐ ܟܰܕ ܐܳܡܰܪ: ܕܟܽܠ ܡܶܕܶܡ ܐܶܬܚܰܕܰܬ ܒܰܡܫܺܝܚܳܐ ܡܶܢܕܪܺܝܫ: ܐܰܝܟ ܕܰܨܒܳܐ ܗ̱ܘܳܐ ܕܢܶܗܘܶܐ ܐܳܕܳܡ: ܘܰܐܝܟ ܕܰܒܪܶܐ ܗ̱ܘܳܐ ܡܶܢ ܩܕܳܡ ܕܠܳܐ ܢܶܥܒܰܪ ܥܰܠ ܦܽܘܩܕܳܢܳܐ. ܘܦܳܚܶܡ ܗ̱ܘܳܐ ܨܶܒܝܳܢܶܗ ܕܡܳܪܰܢ ܐ̱ܚܪܳܝܳܐ ܥܰܡ ܗܰܘ ܩܰܕܡܳܝܳܐ ܕܶܐܡܪܶܬ ܕܗܳܟܰܢ ܗ̱ܽܘ. ܘܰܚܙܺܝ ܡܳܐ ܕܳܡܶܐ ܐ̱ܚܪܳܝܳܐ ܠܩܰܕܡܳܝܳܐ.","english":"But the fruits of the Spirit are these: that which is clothed in mercy, compassion, love, peace, and the praise of the Lord. That is, that which one gives to another in these fruits of the Spirit, in love, in spiritual kinship, in gentleness, in humility, in patience, in meekness, and in holiness without passion. These are the fruits of the Spirit which the saints tend in their times, when they separate the hard ones from the children, so that they might see these and abandon the hard ones and cleave to the humble, as the Apostle said: \"You shall choose those who are humble and cleave to them.\" In these, then, he was not governed; his Creator commanded Adam: \"When your mind is in heaven as a dweller, and your body on earth as a stranger and sojourner, and above, serve and praise in these virtues like a watcher with watchers.\" And thus you were from the beginning, as the Lord and his Apostles witness: that these came and showed the sons of Adam that they should do, after that barrier of enmity was raised between them, in these virtues which stood between the sons of Adam. And the Apostle confirmed when he said: \"Everything is renewed in Christ anew,\" as he desired that Adam should be, and as he was created before he transgressed the commandment. And the final will of the Lord was consistent with that first one which I said was thus. And see how the final resembles the first.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ","severity":"info","text":"The phrase 'fruits of the Spirit' (ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ) echoes Gal 5:22, where Paul lists spiritual gifts; the homily adapts this to a catalogue of virtues (mercy, compassion, etc.) as the ideal state of Adam before the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟܽܠ ܡܶܕܶܡ ܐܶܬܚܰܕܰܬ ܒܰܡܫܺܝܚܳܐ ܡܶܢܕܪܺܝܫ","severity":"info","text":"The phrase 'Everything is renewed in Christ anew' is a paraphrase of 2 Cor 5:17 (or a similar Pauline formula), used to assert that Christ restores the prelapsarian state of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܺܝܪܳܐ","severity":"info","text":"The term 'watcher' (ܥܺܝܪܳܐ) refers to angelic beings in Syriac tradition, often associated with the heavenly liturgy; Adam is commanded to serve 'like a watcher with watchers,' implying an original angelic or quasi-angelic status for humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two states: the ideal, spiritual 'fruits' (virtues) and the fallen condition marked by 'hard ones' and 'barrier of enmity'; this antithesis frames the homily's exhortation to return to the original purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܰܓܪܳܟ ܒܰܐܪܥܳܐ ܐܰܝܟ ܐܰܟܣܢܳܝܳܐ ܘܬܰܘܬܳܒܳܐ","severity":"info","text":"The description of the body as 'stranger and sojourner' on earth while the mind dwells in heaven parallels a common Syriac ascetic trope (cf. Ephrem, Hymns on Paradise), emphasizing the temporary, alien nature of earthly existence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܢܶܠܒܰܫ ܠܰܡ ܪ̈ܰܚܡܶܐ' could be read as 'that which is clothed in mercy' or 'he who is clothed in mercy'; the neuter reading is adopted here to align with the list of virtues."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܩܰܕܡܳܝܳܐ ܕܠܳܐ ܨܶܦܬܳܐ ܘܰܕܠܳܐ ܡܰܚܫ̈ܒܳܬܳܐ ܥܰܒܕܶܗ ܡܳܪܰܢ ܠܳܐܕܳܡ. ܘܰܐܚܪܳܝܳܐ ܗܳܟܰܢ ܦܰܩܶܕ ܡܳܪܰܢ ܘܰܫܠܺܝܚܰܘ̈ܗ̱ܝ: ܕܰܗܘܰܘ ܕܠܳܐ ܨܶܦܬܳܐ ܘܰܕܠܳܐ ܡܰܚܫ̈ܒܳܬܳܐ. ܩܰܕܡܳܝܳܐ ܟܰܕ ܕܟܶܐ ܒܪܳܝܗ̱ܝ ܐܰܠܳܗܳܐ ܠܳܐܕܳܡ. ܘܰܐܚܪܳܝܳܐ ܗܳܟܰܢ ܦܩܰܕ: ܕܰܗܘܰܝܬܽܘܢ ܕܟܶܝܢ ܒܠܶܒܟܽܘܢ ܘܛܽܘܒܰܝܟܽܘܢ. ܠܳܐܕܳܡ ܗܳܟܰܢ ܐܶܡܰܪ ܠܶܗ ܥܰܕܠܳܐ ܢܶܥܒܰܪ ܥܰܠ ܦܽܘܩܕܳܢܳܐ: ܕܠܳܐ ܬܶܫܬܡܰܥ ܠܒܺܝܫܳܐ ܘܠܳܐ ܬܶܬܪܰܓܪܰܓ ܠܰܐܪܥܳܐ ܘܰܠܟܽܠ ܕܺܐܝܬ ܒܳܗ. ܣܳܗܶܕ ܨܶܒܝܳܢܳܐ ܐ̱ܚܪܳܝܳܐ ܕܡܶܢ ܠܥܶܠ: ܕܡܰܢ ܕܠܳܐ ܡܰܪܚܶܩ ܡܶܢ ܒܺܝܫܳܐ ܘܫܳܒܶܩ ܟܽܠ ܕܒܰܐܪܥܳܐ ܘܚܳܐܰܪ ܒܰܫܡܰܝܳܐ ܟܰܕ ܨܠܺܝܒ: ܠܳܐ ܡܰܕܪܶܟ ܠܗܰܘ ܡܶܕܶܡ ܕܰܐܘܒܶܕ ܐܳܕܳܡ܀ ܘܡܳܐ ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ ܕܡܶܢܕܪܺܝܫ ܐܶܬܳܐ ܡܫܺܝܚܳܐ ܚܰܕܶܬ ܟܽܠܡܶܕܶܡ ܐܰܝܟ ܕܰܨܒܳܐ ܗ̱ܘܳܐ ܕܰܢܩܰܘܽܘܢ ܕܒܶܝܬ ܐܳܕܳܡ: ܐܶܣܬܰܟܠ ܕܰܐܝܟ ܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܰܓܡܺܝܪܽܘܬܳܐ ܕܦܰܪܫܶܬ ܠܳܟ ܡܶܢ ܠܥܶܠ: ܘܰܐܝܟ ܗܳܠܶܝܢ ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ ܕܦܰܪܶܫ ܫܠܺܝܚܳܐ ܡܶܢ ܕܒܶܣܪܳܐ ܨܒܳܐ ܗ̱ܘܳܐ ܐܰܠܳܗܳܐ ܕܢܶܬܕܰܒܪܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܐܰܝܟ ܕܝܰܘܡܳܢܳܐ ܗܳܟܰܢܳܐ ܨܳܒܶܐ. ܘܟܽܠܶܗ ܕܶܐܬܳܐ ܡܫܺܝܚܳܐ ܘܶܐܬܡܰܟܰܟ: ܕܢܰܠܦܰܢ ܐܰܝܟܰܢܳܐ ܢܶܬܡܰܟܰܟ ܒܰܕܡܽܘܬܶܗ ܘܕܰܢܚܰܘܶܐ ܗܰܘ ܫܪܳܪܳܐ ܕܡܶܢ ܩܕܺܝܡ. ܘܕܰܟܬܺܝܒ ܕܰܩܪܶܒ ܘܶܐܬܢܰܣܺܝ: ܕܰܢܚܰܘܶܝܢ ܐܰܝܟܰܢ ܐܶܬܢܰܣܺܝ ܐܳܕܳܡ ܡܶܢܩܕܺܝܡ.","english":"The first, without deceit and without thoughts, the Lord made Adam. And the last, likewise, the Lord and his apostles commanded: that they be without deceit and without thoughts. The first, when God created Adam pure. And the last, likewise, he commanded: that you be pure in your heart and in your goodness. To Adam, likewise, he said to him, before he transgressed the commandment: Do not listen to the evil one, and do not desire the earth and everything in it. The witness of the last will is that which is above: that he who does not distance himself from evil, and leaves everything on earth, and looks to the heavens while crucified, does not attain that thing which Adam lost. And when the apostle says that Christ came anew and renewed everything as he wished, that he might establish the house of Adam, understand that according to these commandments of perfection which I set forth for you above, and according to these fruits of the Spirit which the apostle distinguishes from those of the flesh, God wished that you be guided in life, as he wills today. And the whole reason Christ came and humbled himself: that he might teach how one should humble himself in his likeness, and that he might reveal that truth which is from the beginning. And it is written that he approached and was healed: that he might show how Adam was healed from the beginning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܰܕܡܳܝܳܐ ... ܘܰܐܚܪܳܝܳܐ","severity":"info","text":"The passage is built on a sustained typological contrast between the 'first' (Adam) and the 'last' (the apostles and the faithful), a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܶܦܬܳܐ","severity":"info","text":"Syriac ܨܶܦܬܳܐ (ṣeptā) means 'deceit' or 'guile'; the pairing with 'without thoughts' (ܕܠܳܐ ܡܰܚܫ̈ܒܳܬܳܐ) evokes a state of primal innocence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܰܢ ܕܠܳܐ ܡܰܪܚܶܩ ܡܶܢ ܒܺܝܫܳܐ","severity":"info","text":"The phrase 'he who does not distance himself from evil' echoes the ascetic ideal of renunciation, possibly alluding to Matthew 5:29–30 or similar Gospel warnings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܕ ܨܠܺܝܒ","severity":"info","text":"The image of one 'looking to the heavens while crucified' (ܟܰܕ ܨܠܺܝܒ) is striking; it may refer to the posture of the ascetic or martyr, not necessarily to Christ's crucifixion, but to a symbolic stance of detachment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܶܐܬܳܐ ܡܫܺܝܚܳܐ ܘܶܐܬܡܰܟܰܟ","severity":"info","text":"The author interprets Christ's coming and humility as a model for the believer's self-humiliation, a theme prominent in Syriac ascetical literature (cf. Pseudo-Macarius).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܐܚܪܳܝܳܐ ܗܳܟܰܢ ܦܰܩܶܕ ܡܳܪܰܥ ܘܰܫܠܺܝܚܰܘ̈ܗ̱ܝ","severity":"caution","text":"The phrase 'the Lord and his apostles commanded' is ambiguous: it may refer to Christ and the apostles, or to God and the apostles; the Syriac ܡܳܪܰܥ (mārˁ) can mean 'Lord' (God) or 'lord' (Christ).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' (ܡܳܪܰܥ) in the second clause is ambiguous: it could be God or Christ.","The phrase 'while crucified' (ܟܰܕ ܨܠܺܝܒ) may be metaphorical for ascetic practice rather than literal crucifixion."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܘܕܰܟܬܺܝܒ ܕܰܙܟܳܝܗ̱ܝ ܠܣܳܛܳܢܳܐ: ܕܰܢܚܰܘܶܝܢ ܐܰܝܟܰܢ ܐܶܠܽܘ ܨܒܳܐ ܐܳܕܳܡ: ܒܡܶܠܬܳܐ ܣܳܚܶܦ ܗ̱ܘܳܐ ܠܶܗ: ܐܰܝܟ ܕܣܰܚܦܶܗ ܐܰܠܳܗܳܐ ܒܗܳܝ ܡܶܠܬܳܐ ܕܠܳܐ ܐܶܫܬܡܰܥ ܠܶܗ: ܟܰܕ ܫܳܕܶܠ ܗ̱ܘܳܐ ܠܶܗ ܕܰܢܚܽܘܪ ܒܰܐܪܥܳܐ ܐܰܝܟ ܐܳܕܳܡ: ܕܢܶܪܰܓ ܥܽܘܬܪܳܗ ܕܰܐܪܥܳܐ ܘܫܽܘܦܪܳܗ ܥܳܒܽܘܪܳܐ: ܐܰܝܟ ܕܶܐܬܪܰܓܪܰܓܘ ܕܒܶܝܬ ܐܳܕܳܡ: ܘܚܰܠܶܦܘ ܫܡܰܝܳܐ ܒܰܐܪܥܳܐ ܘܰܫܒܰܩܘ ܫܡܰܝܳܐ ܘܰܪܚܶܡܘ ܐܰܪܥܳܐ:\nܘܚܰܠܶܦܘ ܡܶܕܶܡ ܕܠܳܐ ܥܳܒܰܪ ܘܠܳܐ ܡܶܫܬܪܶܐ: ܘܰܩܢܰܘ ܡܶܕܶܡ ܕܥܳܒܰܪ ܘܡܶܫܬܪܶܐ: ܘܚܰܠܶܦܘ ܗܰܘ ܬܰܦܢܟܳܐ ܡܫܰܠܡܳܢܳܐ ܒܛܶܠܳܢܺܝܬܳܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܫܠܺܝܚܳܐ: ܕܟܽܠܡܶܕܶܡ ܕܡܶܬܚܙܶܐ ܛܶܠܳܢܺܝܬܰܐ ܗ̱ܘ ܕܗܰܘ ܡܶܕܶܡ ܕܠܳܐ ܡܶܬܚܙܶܐ ܘܥܳܒܰܪ ܠܶܗ. ܐܰܝܟܰܢ ܕܳܐܦܠܳܐ ܬܶܫܡܶܫܬܳܐ ܕܚܰܘܺܝ ܡܽܘܫܶܐ ܠܰܒܢܰܝ̈ ܐܺܝܣܪܳܐܶܝܠ ܘܠܳܐ ܡܰܫܟܰܢܙܰܒܢܳܐ ܐܺܝܬܰܝܗܽܘܢ ܗ̱ܘܰܘ ܬܰܦܢܟܳܐ ܡܫܰܠܡܳܢܳܐ: ܐܶܠܳܐ ܛܶܠܳܢܺܝܬܳܐ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܗܰܘ ܡܰܫܟܢܳܐ ܫܰܪܺܝܪܳܐ ܕܩܰܕܶܡ ܥܰܠ ܠܶܗ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ ܩܕܳܡܰܝܢ: ܕܰܒܥܶܩ̈ܒܳܬܶܗ ܢܶܥܽܘܠ ܠܶܗ ܐܳܦ ܚܢܰܢ: ܕܺܐܝܬܰܘܗ̱ܝ ܒܰܡܪ̈ܰܘܡܶܐ ܥܶܠܳܝ̈ܶܐ:\nܐܰܝܟ ܕܶܐܡܰܪ ܦܰܘܠܳܣ: ܕܝܳܕܰܥ ܐ̱ܢܳܐ ܓܰܒܪܳܐ ܕܶܐܬܚܛܶܦ ܠܥܶܠ ܡܶܢ ܬܠܳܬܳܐ ܫܡܰܝܳܐ ܠܦܰܪܕܰܝܣܳܐ ܪܽܘܚܳܢܳܐ. ܘܟܽܠܶܗ ܕܶܐܡܰܪ ܓܰܒܪܳܐ: ܕܠܳܐ ܢܶܫܬܰܒܗܰܪ ܕܗܽܘܝܽܘ. ܡܶܛܽܠ ܕܠܳܐ ܦܰܩܳܚ ܕܐ̱ܢܳܫ ܢܶܫܬܰܒܗܰܪ ܕܰܓܡܺܝܪ ܐ̱ܢܳܐ: ܐܳܦܠܳܐ ܟܰܕ ܓܡܺܝܪܰܐ ܗ̱ܘ: ܐܶܠܳܐ ܢܚܰܝܶܒ ܢܰܦܫܶܗ ܥܰܡ ܚܰܛܳܝ̈ܶܐ ܩܕܳܡ ܟܽܠܢܳܫ ܘܢܰܙܥܰܪ ܢܰܦܫܶܗ ܡܶܢ ܟܽܠ ܕܺܐܝܬ ܒܰܐܪܥܳܐ ܕܠܳܐ ܢܶܬܬܪܺܝܡ ܘܢܶܦܶܠ ܐܰܝܟ ܐܳܕܳܡ.","english":"And it is written that he conquered Satan, that he showed him as Elijah desired Adam: with a word he was overthrowing him, as God overthrew him with that word, that he did not obey him, when he was casting him down to look upon the earth like Adam, that he might desire the richness of the earth and its transient beauty, as the house of Adam desired, and they exchanged heaven for earth, and left heaven and loved earth.\n\nAnd they exchanged that which does not pass away and is not dissolved, and they chose that which passes away and is dissolved; and they exchanged that perfect transformation for a shadow, as the Apostle said: that everything which is seen is a shadow of that which is not seen and passes away. As also the service of the Law showed Moses to the children of Israel, and the tabernacle which they had was not a perfect transformation, but a shadow, as it is written: that the true tabernacle which Jesus Christ entered first, in whose footsteps also the sinner entered, who is in the high heights.\n\nAs Paul said: that a certain man knows who was snatched up above three heavens to the spiritual paradise. And the whole of what the man said: that he should not boast of his being, because it is not fitting for a man to boast that he is perfect, nor even when he is perfect, but he should condemn himself with sinners before everyone, and humble himself before everything that is on earth, that he may not be exalted and fall like Adam.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homilist contrasts the transient beauty of the earth with the eternal, unseen realm, using the exchange of heaven for earth as a moral failing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܺܝܚܳܐ","severity":"info","text":"The phrase 'the Apostle said' likely refers to Paul (e.g., 2 Cor 4:18 or Col 1:15), but the specific citation is not given in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܣ","severity":"info","text":"The reference to Paul and a man snatched above three heavens to the spiritual paradise echoes 2 Cor 12:2-4 or a related apocryphal tradition, but the exact verse is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܰܦܢܟܳܐ ܡܫܰܠܡܳܢܳܐ","severity":"info","text":"The term 'perfect transformation' (ܬܰܦܢܟܳܐ ܡܫܰܠܡܳܢܳܐ) likely refers to the eschatological transfiguration or the ideal state, contrasted with a mere shadow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The homilist draws a parallel between Adam's fall and the sinner's potential fall, warning against pride and boasting, as seen in the final sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܟܬܺܝܒ","severity":"caution","text":"The phrase 'it is written' (ܕܰܟܬܺܝܒ) may refer to a non-canonical source or a loose paraphrase; the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' and the specific scriptural source for the shadow analogy are ambiguous.","The phrase 'the true tabernacle which Jesus Christ entered first' may refer to a typological interpretation of the Tabernacle, but the exact biblical or extra-biblical source is unclear."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܶܠܳܐ ܐܳܦܠܳܐ ܗܳܫܳܐ ܨܳܒܶܐ ܗܰܘ ܡܰܢ ܕܰܕܪܰܫ ܠܰܢ ܐܽܘܪܚܳܐ ܠܪܰܘܡܳܐ: ܕܢܶܗܘܶܐ ܒܛܶܠ̈ܳܢܝܳܬܳܐ: ܐܶܠܳܐ ܠܬܰܦܢܟܳܐ ܗܰܘ ܡܫܰܠܡܳܢܳܐ ܢܶܩܰܦ. ܕܰܠܥܶܠ ܠܰܡ ܒܥܰܘ ܘܕܰܠܥܶܠ ܐܶܬܪܰܥܰܘ. ܐܰܬܰܪ ܕܰܡܫܺܝܚܳܐ ܝܳܬܶܒ ܒܰܡܪ̈ܰܘܡܶܐ ܥܶܠܳܝ̈ܶܐ܀ ܚܙܺܝ ܗܳܟܺܝܠ ܕܗܰܘ ܡܶܕܶܡ ܕܨܳܒܶܐ ܗ̱ܘܳܐ ܒܩܰܕܡܳܝܬܳܐ ܡܳܪܝܳܐ: ܗܽܘ ܨܒܳܐ ܐܳܦ ܒܰܐܚܪܳܝܬܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ: ܕܶܐܢܳܐ ܐ̱ܢܳܐ ܩܰܕܡܳܝܳܐ: ܘܶܐܢܳܐ ܐ̱ܢܳܐ ܐ̱ܚܪܳܝܳܐ: ܘܗܳܢܰܘ ܨܶܒܝܳܢܝ ܪܰܒܳܐ ܘܰܓܡܺܝܪܳܐ ܩܰܕܡܳܝܳܐ ܘܰܐܚܪܳܝܳܐ: ܕܐ̱ܢܳܫ ܐܰܪܥܳܢܳܝܳܐ ܠܳܐ ܢܶܗܘܶܐ ܘܠܳܐ ܢܶܬܦܢܶܐ ܥܰܠ ܐܰܪܥܳܐ: ܐܶܠܳܐ ܫܡܰܝܳܢܳܐ ܢܶܗܘܶܐ ܘܰܢܡܽܘܬ ܡܶܢ ܐܰܪܥܳܐ ܪܶܥܝܳܢܶܗ. ܐܰܝܟ ܕܡܺܝܬ ܗ̱ܘܳܐ ܦܰܐܘܠܳܘܣ ܡܶܢ ܟܽܠ ܕܺܐܝܬ ܒܰܐܪܥܳܐ ܘܶܐܡܰܪ: ܕܶܐܢ ܡܺܝܬܬܽܘܢ ܡܶܢ ܚܽܘܫܳܚܰܘ̈ܗ̱ܝ ܕܥܳܠܡܳܐ: ܠܡܳܢܳܐ ܐܰܝܟ ܚܰܝ̈ܶܐ ܡܶܬܕܰܒܪܺܝܢ ܐܰܢ̱ܬܽܘܢ ܒܰܫܩܳܠܳܐ ܘܒܰܫܪܳܝܳܐ ܘܰܒܡܰܣܒܳܐ ܘܰܒܡܰܬܠܳܐ: ܗܳܠܶܝܢ ܕܠܳܐ ܐ̱ܢܳܫ ܡܶܬܓܡܰܪ ܒܗܶܝܢ: ܐܶܠܳܐ ܡܺܝܬ ܐ̱ܢܳܫ ܡܶܢ ܥܳܠܡܳܐ؟ ܘܶܐܢ ܐܳܡܪܺܝܢ ܠܶܗ: ܕܳܐܟܶܠ ܐܰܢ̱ܬ ܘܫܳܬܶܐ ܐܰܢ̱ܬ ܘܰܡܡܰܠܶܠ ܐܰܢ̱ܬ. ܐܳܡܰܪ ܠܗܽܘܢ: ܕܰܐܝܠܶܝܢ ܕܗܳܟܰܢ ܡܡܰܠܠܺܝܢ ܡܺܝܬܺܝܢ ܐܶܢܽܘܢ ܡܶܢ ܥܳܠܡܳܐ. ܣܰܝܒܳܪܬܳܐ ܠܰܡ ܘܰܠܒܽܘܫܳܐ ܡܶܢ ܝܰܬܺܝܪܽܘ ܢܶܬܝܰܗ̈ܒܳܢ. ܘܡܶܠܬܳܐ ܗܳܕܶܐ ܕܰܡܡܰܠܶܠ ܐ̱ܢܳܐ: ܠܰܘ ܠܰܡ ܐܶܢܳܐ ܚܰܝ ܐ̱ܢܳܐ: ܐܶܠܳܐ ܚܰܝ ܒܺܝ ܡܫܺܝܚܳܐ ܗܰܘ ܕܰܡܡܰܠܶܠ ܒܺܝ. ܒܡܶܠܬܶܗ ܗ̱ܽܘ ܠܰܡ ܕܰܡܫܺܝܚܳܐ ܩܳܐܶܡ ܐ̱ܢܳܐ ܘܝܳܬܶܒ ܐ̱ܢܳܐ: ܘܳܐܟܶܠ ܐ̱ܢܳܐ ܘܫܳܬܶܐ ܐ̱ܢܳܐ: ܘܕܳܡܶܟ ܐ̱ܢܳܐ ܘܡܶܬܬܥܺܝܪ ܐ̱ܢܳܐ.","english":"But now also that one who taught you the way to the height desires that you be in the valleys; but that perfecter of the turning, he stood. For above you did not enter, and above you did not ascend. The place where Christ sits in the high heights. See therefore that what the Lord desired in the beginning, that same desire he also had in the end. Because of this he said: I am the first I, and I am the last I, and that desire of mine is great and complete, first and last: that the earthly man should not be and should not be made on earth, but should be heavenly and with the depth of the earth his desire. As Paul died from everything that is on earth and said: Die your death from the darkness of the world, for why are you being led like living ones in taking and loosing, in receiving and giving, these things in which the man is not completed, but did the man die from the world? And if they say to him: You eat and you drink and you speak. He says to them: Those who speak thus are dead from the world. Patience and clothing from more were given to them. And this word which the man speaks: It is not the man who lives, but Christ lives in me, he who speaks in me. By his word it is that Christ stands and the man sits, and the man eats and the man drinks, and the man sleeps and the man awakens.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܰܠܡܳܢܳܐ","severity":"info","text":"The term ܡܫܰܠܡܳܢܳܐ (mšalmāʿā) means 'perfecter' or 'completer', likely a title for Christ as the one who brings the turning (conversion) to completion.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̱ܢܳܐ ܩܰܕܡܳܝܳܐ ... ܐ̱ܚܪܳܝܳܐ","severity":"info","text":"Echoes Revelation 1:17 (Christ as the first and the last), adapted to the homily's theme of divine desire spanning beginning and end.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܢ ܡܺܝܬܬܽܘܢ ܡܶܢ ܚܽܘܫܳܚܰܘ̈ܗ̱ܝ ܕܥܳܠܡܳܐ","severity":"info","text":"Alludes to Paul's call to die to the world (cf. 2 Corinthians 5:14-15; Romans 6:13), here interpreted as renouncing earthly attachments.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܰܝܒܳܪܬܳܐ ܘܰܠܒܽܘܫܳܐ","severity":"info","text":"The pairing of 'patience' (ܣܰܝܒܳܪܬܳܐ) and 'clothing' (ܠܒܽܘܫܳܐ) reflects ascetic renunciation, where patience is a virtue and clothing a symbol of worldly excess.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of earthly desire to a Pauline model of dying to the world, culminating in the paradox that Christ acts through the believer while the human self is passive.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܠܥܶܠ ܠܰܡ ܒܥܰܘ ܘܕܰܠܥܶܠ ܐܶܬܪܰܥܰܘ","severity":"caution","text":"The phrase 'above you did not enter, and above you did not ascend' is ambiguous: it may mean the audience failed to reach spiritual heights, or that the perfecter (Christ) did not ascend above them.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one who taught you the way to the height' is unclear; possibly a rival teacher or a misinterpretation of Christ's teaching.","The phrase 'with the depth of the earth his desire' is syntactically difficult; it may mean the earthly man's desire remains bound to the earth's depth."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܘܠܳܐ ܒܡܰܡܠܠܳܐ ܢܽܘܟܪܳܝܳܐ ܐܰܘ ܒܫ̈ܽܘܥܝܳܬܳܐ ܦܰܪ̈ܢܽܘܫܳܝܳܬܳܐ ܐܰܘ ܒܫܰܪ̈ܒܶܐ ܕܠܳܐ ܚܳܫܚܺܝܢ ܠܰܓܡܺܝܪܽܘܬܳܐ ܐܰܘ ܒܫܰܪ̈ܒܶܐ ܕܡܰܣܒܳܐ ܘܡܰܬܠܳܐ: ܐܰܘ ܕܝܽܘܬܪ̈ܳܢܶܐ ܥܳܒܽܘܪ̈ܶܐ: ܐܶܠܳܐ ܚܰܝ ܒܺܝ ܠܰܡ ܡܫܺܝܚܳܐ: ܕܡܶܬܪܰܥܶܐ ܕܒܰܫܡܰܝܳܐ ܘܠܳܐ ܕܒܰܐܪܥܳܐ܀ ܚܳܙܶܝܢ ܐܰܢ̱ܬܽܘܢ ܐܰܝܟܰܢ ܡܰܝܺܝܬ ܗ̱ܘܳܐ ܦܰܘܠܳܘܣ ܡܶܢ ܟܽܠܡܶܕܶܡ ܕܡܶܬܚܙܶܐ ܕܣܰܩܽܘܒܠܰܐ ܗ̱ܘ ܕܰܓܡܺܝܪܽܘܬܳܐ: ܗܳܝ ܕܪܳܗܛܳܐ ܒܳܬܰܪ ܡܶܕܶܡ ܕܠܳܐ ܡܶܬܚܙܶܐ ܠܥܰܝ̈ܢܶܐ ܕܒܶܣܪܳܐ. ܘܳܐܦܠܳܐ ܓܶܝܪ ܒܰܠܒܽܘܫܶܗ ܘܰܒܣܰܝܒܳܪܬܶܗ ܚܰܝ ܗ̱ܘܳܐ: ܒܗܳܝ ܕܠܳܐ ܝܳܨܶܦ ܗ̱ܘܳܐ ܕܡܶܕܶܡ ܕܡܶܬܚܙܶܐ: ܐܶܠܳܐ ܟܰܕ ܡܶܬܪܰܥܶܐ ܕܰܠܥܶܠ: ܒܰܙܒܰܢ ܟܳܦܶܢ ܗ̱ܘܳܐ ܘܒܰܙܒܰܢ ܥܰܪܛܶܠܳܝ ܗ̱ܘܳܐ ܡܶܢ ܒܠܰܝ ܠܒܽܘܫܳܐ: ܐܰܝܟ ܕܶܐܡܰܪ: ܕܰܒܟܽܠ ܡܶܕܶܡ ܡܕܰܪܰܫ ܐ̱ܢܳܐ ܒܟܰܦܢܳܐ ܘܰܒܣܰܒܥܳܐ ܘܰܒܥܰܪܝܳܐ ܘܰܒܥܰܪܛܶܠܳܝܽܘܬܳܐ ܘܒܺܐܝܩܳܪܳܐ ܘܰܒܨܰܥܪܳܐ ܒܢ̈ܳܓܕܶܐ ܣܰܓܺܝ̈ܐܶܐ ܟܰܕ ܦܶܠܓܶܗ ܕܥܳܠܡܳܐ ܠܳܐܶܛ ܠܰܢ ܘܦܶܠܓܶܗ ܡܒܰܪܶܟ ܠܰܢ ܒܒܽܘܪ̈ܟܳܬܳܐ ܘܰܒܠܰܘ̈ܛܳܬܳܐ: ܟܰܕ ܠܟܽܠܢܳܫ ܪܳܚܡܺܝܢ ܚ̱ܢܰܢ: ܘܰܠܥܺܝܢ ܟܽܠܢܳܫ ܡܶܬܓܰܠܙܺܝܢܰܢ ܐܰܝܟ ܡܰܛܥܝ̈ܳܢܶܐ ܠܰܡ ܐܶܠܳܐ ܫܰܪܺܝܪܺܝܢܰܢ܀ ܐܺܝܬܰܘܗ̱ܝ ܗ̱ܘܳܐ ܗܳܟܺܝܠ ܐܳܕܳܡ ܡܶܢ ܩܕܺܝܡ ܐܰܝܟ ܨܶܒܝܳܢܶܗ ܕܰܐܠܳܗܳܐ ܓܡܺܝܪܳܐ: ܗܳܢܳܐ ܕܶܐܬܳܐ ܝܶܫܽܘܥ ܚܰܘܺܝ ܒܢܰܦܫܶܗ ܠܡܰܢ ܕܨܳܒܶܐ ܕܢܶܬܕܰܡܶܐ ܒܶܗ ܘܢܶܬܓܡܰܪ: ܘܚܳܐܰܪ ܒܰܫܡܰܝܳܐ ܘܠܳܐ ܒܰܐܪܥܳܐ.","english":"nor by a word of remembrance, nor by the songs of the Persian birds, nor by tales that are not fitting for perfection, nor by tales of old age and fable, nor by passing advantages, but live in me, Christ, who is seen in heaven and not on earth. See how Paul used to die to everything that is seen, which is contrary to perfection, that which runs after something that is not seen by the eyes of the flesh. For neither in his clothing nor in his conduct did he live, in that he did not care for anything that is seen, but when he was seen from above, at times he was hungry and at times he was naked from lack of clothing, as he said: that in everything he was tested in hunger and in satiety, in nakedness and in nakedness, in honor and in dishonor, in many persecutions, when half the world cursed him and half blessed him with blessings and curses, while every man loved his sin, and every man was shaved like madmen, not to me but to themselves. Thus Adam was from the beginning according to the perfect will of God, this one who came, Jesus, showed in himself what he wills to be imitated by him and to be perfected, and he looked to heaven and not to earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪ̈ܢܽܘܫܳܝܳܬܳܐ","severity":"info","text":"The term 'Persian birds' likely refers to a specific genre of song or poetry, possibly associated with Persian courtly or religious traditions, though its exact meaning here is uncertain.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul 'dying to everything that is seen' echoes Pauline ascetic ideals, particularly 2 Corinthians 5:8 and Galatians 2:20, where Paul speaks of being dead to the world and living in Christ.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܶܐܡܰܪ","severity":"info","text":"The phrase 'as he said' introduces a direct quotation from Paul, likely from 1 Corinthians 4:9-13 or a similar passage, where Paul describes being tested by hunger, nakedness, and persecution.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܕܳܡ","severity":"info","text":"The passage transitions from a critique of worldly pursuits to a positive example of Paul, then to Adam as a type of Christ, establishing a typological link between Adam's original perfection and Christ's fulfillment.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܶܬܪܰܥܶܐ ܕܒܰܫܡܰܝܳܐ","severity":"info","text":"The contrast between being 'seen in heaven' and 'not on earth' parallels earlier passages in the homily (e.g., passage 7) that contrast heavenly and earthly realms, reinforcing the theme of spiritual ascent.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܒܥܰܪܛܶܠܳܝܽܘܬܳܐ","severity":"caution","text":"The repetition of 'nakedness' (ܥܰܪܛܶܠܳܝܽܘܬܳܐ) may be a scribal error or intentional emphasis; the English draft renders it twice, but the Syriac has the same word in sequence, which could be a dittography.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Persian birds' (ܦܰܪ̈ܢܽܘܫܳܝܳܬܳܐ) is obscure; it may refer to a specific genre of song or a metaphor for worldly distractions.","The repetition of 'nakedness' (ܥܰܪܛܶܠܳܝܽܘܬܳܐ) could be a scribal error or an intentional rhetorical device."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܘܚܳܕܶܐ ܗ̱ܘܳܐ ܥܰܡ ܥܺܝܪ̈ܶܐ ܥܶܠܳܝ̈ܶܐ: ܕܠܳܐ ܨܶܦܬܳܐ ܘܰܕܠܳܐ ܟܺܐܒ̈ܶܐ: ܘܠܳܐ ܕܰܠܒܽܘܫܳܐ ܝܳܨܶܦ ܗ̱ܘܳܐ ܐܳܦܠܳܐ ܕܣܰܝܒܳܪܬܳܐ: ܐܶܠܳܐ ܙܳܐܶܢ ܗ̱ܘܳܐ ܠܶܗ ܐܰܠܳܗܳܐ: ܐܰܝܟ ܕܝܳܐܶܐ ܗ̱ܘܳܐ ܠܥܽܘܬܪܳܐ ܕܒܰܣܺܝܡܽܘܬܶܗ ܒܠܰܚܡܳܐ ܫܡܰܝܳܢܳܐ: ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܠܰܚܡܳܐ ܕܡ̈ܰܠܰܐܟܶܐ ܐܶܟܰܠ ܒܰܪܢܳܫܳܐ. ܘܗܳܢܳܐ ܥܰܡܠܳܐ ܘܟܺܐܒ̈ܶܐ ܕܝܰܠܕܳܐ ܘܟܺܐܒ̈ܶܐ ܕܦܰܓܪܳܐ ܠܳܐ ܗܳܘܶܝܢ ܗ̱ܘܰܘ: ܐܰܝܟ ܕܳܐܦ ܕܰܘܺܝܕ ܦܰܪܶܫ: ܕܡܶܛܽܠ ܕܡܰܪܡܰܪܘ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܡܶܠܬܶܗ ܕܰܐܠܳܗܳܐ: ܗܳܝ ܕܶܐܡܰܪ ܠܗܽܘܢ ܕܠܳܐ ܬܶܥܒܪܽܘܢ ܥܰܠ ܦܽܘܩܕܳܢܰܝ̈: ܘܬܰܪܥܺܝܬܶܗ ܕܰܡܪܰܝܡܳܐ ܐܰܣܠܺܝܘ: ܗܳܝ ܕܨܳܒܶܐ ܗ̱ܘܳܐ ܕܰܐܝܟ ܡܰܠܰܐܟ̈ܶܐ ܢܶܗܘܽܘܢ: ܡܶܛܽܠ ܗܳܢܳܐ ܠܰܡ ܬܒܰܪ ܒܥܰܡܠܳܐ ܠܶܒܗܽܘܢ: ܘܶܐܬܟܪܰܗܘ ܘܠܰܝܬ ܕܰܡܥܰܕܰܪ ܠܗܽܘܢ: ܐܶܠܳܐ ܐܶܢ ܢܛܰܪܘ ܦܽܘܕܳܢܰܘ̈ܗ̱ܝ ܕܡܳܪܰܢ ܘܶܐܬܟܰܫܰܦܘ ܠܶܗ: ܘܶܐܬܪܰܥܺܝ ܠܗܽܘܢ ܐܰܒܳܐ ܒܰܒܪܶܗ: ܘܰܦܪܰܩ ܐܶܢܽܘܢ ܡܶܛܽܠ ܫܡܶܗ: ܘܰܒܚܽܘܒܶܗ ܕܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ. ܘܗܳܟܰܢ ܥܳܒܶܕ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܳܪܰܢ ܒܢܰܝ̈ܳܐ ܐܰܝܟ ܕܰܥܒܰܕ ܠܚܰܘܳܐ ܡܶܢ ܐܳܕܳܡ: ܕܠܳܐ ܪܶܓܬܳܐ ܘܰܕܠܳܐ ܙܽܘܘܳܓܳܐ ܐܰܘ ܡܶܢ ܣܰܥܪ̈ܶܐ ܕܪ̈ܺܝܫܰܝܗܽܘܢ ܐܰܘ ܡܶܢ ܛܶܦܪ̈ܰܝܗܽܘܢ: ܐܶܢ ܨܳܒܶܐ ܗ̱ܘܳܐ ܥܳܒܶܕ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܢܰܝ̈ܳܐ: ܘܗܳܘܶܝܢ ܗ̱ܘܰܘ ܒܢܰܝ̈ܢܳܫܳܐ ܐܰܝܟ ܕܡܽܘܬܳܐ ܕܡܰܠܰܐܟ̈ܶܐ. ܘܡܰܢ ܕܰܒܪܳܐ ܐܶܢܽܘܢ: ܡܛܰܝܶܒ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܶܐܟܽܘܠܬܳܐ ܐܰܝܕܳܐ ܕܗܽܘ ܨܳܒܶܐ ܗ̱ܘܳܐ ܕܠܳܐ ܥܰܡܠܳܐ. ܘܗܽܘ ܫܳܩܶܠ ܗ̱ܘܳܐ ܛܰܥܢܗܽܘܢ ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܠܳܐ ܬܶܣܒܽܘܢ ܨܶܦܬܳܐ ܕܦܰܓܪܟܽܘܢ ܘܠܳܐ ܕܢܰܦܫܟܽܘܢ. ܕܗܰܘ ܡܰܢ ܕܰܒܪܳܟܽܘܢ ܣܰܓܺܝ ܒܛܺܝܠ ܠܶܗ ܥܠܰܝܟܽܘܢ.","english":"and he rejoiced with the exalted watchers: without worry and without pains, and he had no need of clothing or of endurance, but God nourished him, as was fitting for the abundance of his sweetness, with heavenly bread, as it is written: \"The man of the beginning ate the bread of the angels.\" And now, the labors and pains of childbirth and the pains of the body did not exist, as also David distinguished: because the sons of the tree embittered the word of God, that which he said to them, \"Do not transgress my commandments,\" and they forgot the intention of the Most High, which desired that they be like angels. Because of this, he did not break their heart with labor, and they became weary, and there is no one to help them; but if they had kept the commandments of the Lord and had entreated him, the Father would have had compassion on his son, and would have saved them for the sake of his name, and through the love of the Lord Jesus Christ. And thus the Lord was making them sons, as he made Eve from Adam: without desire and without copulation, or from the hairs of their heads or from their fingernails; if he had wished, he would have made them sons, and they would have been sons of the tree, like the death of the angels. And when he created them, he prepared for them whatever food he wished, without labor. And he himself took their burden, as the Lord said: \"Do not take upon yourselves the worry of your body or of your soul.\" For that which he created for you is greatly wasted upon you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪܢܳܫܳܐ","severity":"info","text":"The phrase 'the man of the beginning' (bar-reshā) renders the Syriac ܒܰܪܢܳܫܳܐ, a term for Adam as 'first man' or 'primal man', not a generic 'beginning'.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"bread of the angels","severity":"info","text":"The phrase 'bread of the angels' echoes a tradition (cf. Ps 78:25 LXX) but is not a direct biblical citation; it appears in Syriac exegetical lore about Adam's prelapsarian diet.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sons of the tree","severity":"info","text":"'Sons of the tree' (ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ) refers to Adam's offspring, linking them to the Tree of Knowledge; the homily develops a typology of the tree as both source of fall and of angelic potential.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Eve from Adam","severity":"info","text":"The description of God making Eve from Adam 'without desire and without copulation' parallels the Syriac tradition of Adam as androgyne or as a prelapsarian asexual creation, found in Ephrem and later authors.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage moves from Adam's angelic state to the fall via the 'sons of the tree' embittering God's word, then to a conditional redemption (if they had kept commandments), and finally to God's provision of labor-free food.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"death of the angels","severity":"caution","text":"The phrase 'like the death of the angels' (ܐܰܝܟ ܕܡܽܘܬܳܐ ܕܡܰܠܰܐܟ̈ܶܐ) is obscure; it may mean 'like the mortality of angels' (i.e., not subject to human death) or be a textual corruption; the Syriac is ambiguous.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'death of the angels' could be read as 'mortality of angels' (i.e., they were like angels in not dying) or as a reference to angelic death (a rare concept); the homily's logic favors the former.","The referent of 'the man of the beginning' is Adam, but the Syriac ܒܰܪܢܳܫܳܐ could also be parsed as 'son of the beginning' or 'firstborn'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܡܶܟܺܝܠ ܠܰܡ ܫܕܰܘ ܨܶܦܬܟܽܘܢ ܥܰܠ ܡܳܪܝܳܐ ܘܗܽܘ ܢܶܬܪܣܶܝܟܽܘܢ ܘܰܢܢܺܝܚܟܽܘܢ ܘܰܢܢܰܛܰܪܟܽܘܢ. ܗܳܟܰܢ ܗܳܘܶܝܢ ܗ̱ܘܰܘ ܒܢܰܝ̈ܢܳܫܳܐ ܒܰܐܪܥܳܐ ܒܰܦܓܰܪ ܘܒܰܫܡܰܝܳܐ ܒܪܽܘܚ ܥܕܰܡܳܐ ܠܶܐܡܰܬܝ ܕܫܳܦܰܪ ܗ̱ܘܳܐ ܠܒܳܪܽܘܝܗܽܘܢ ܕܰܢܥܰܠܶܐ ܐܶܢܽܘܢ ܠܪܰܘܡܳܐ. ܘܠܳܐ ܡܶܕܶܡ ܢܳܟܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܰܐܪܥܳܐ. ܠܳܐ ܪܰܚܫܳܐ ܘܠܳܐ ܚܰܝܘܰܬ ܫܶܢܳܐ: ܘܠܳܐ ܤܳܛܳܢܳܐ ܐܶܠܽܘ ܨܶܒܝܳܢܗܽܘܢ ܠܳܐ ܨܒܳܐ ܕܢܶܫܬܰܡܥܽܘܢ ܠܪܰܚܫܳܐ ܘܰܠܣܳܛܳܢܳܐ. ܐܶܡܰܪ ܠܗܽܘܢ ܓܶܝܪ ܒܝܰܘܡܳܐ ܕܰܒܪܳܐ ܐܶܢܽܘܢ: ܕܕܶܚܠܰܬܟܽܘܢ ܘܙܰܘܥܰܬܟܽܘܢ ܐܰܪܡܶܐ ܥܰܠ ܟܽܠ ܕܺܐܝܬ ܒܰܐܪܥܳܐ. ܘܺܐܝܕܶܗ ܕܡܳܪܝܳܐ ܥܰܠ ܐܳܕܳܡ: ܘܺܐܝܕܶܗ ܕܳܐܕܳܡ ܟܒܺܝܫܳܐ ܗ̱ܘܳܬ ܥܰܠ ܟܽܠ ܕܺܐܝܬ ܒܰܐܪܥܳܐ ܠܬܰܚܬ ܡܶܢܶܗ ܒܚܰܝܠܶܗ ܕܡܳܪܰܢ ܐܰܚܺܝܕ ܟܽܠ. ܘܰܕܠܳܐ ܪ̈ܓܺܝܓܳܬܳܐ ܕܰܐܪܥܳܐ ܐܶܬܒܪܺܝܘ: ܗܳܢܰܘ ܕܶܝܢ: ܠܳܐ ܢܣܺܝܡ ܡܚܺܝܠܽܘܬܳܐ ܥܰܠ ܐܰܠܳܗܳܐ ܕܗܳܟܰܢ ܨܳܒܶܐ ܗ̱ܘܳܐ ܘܠܳܐ ܗܘܳܐ ܨܶܒܝܳܢܶܗ ܐܰܝܟ ܕܰܨܒܳܐ܀ ܠܰܘ ܡܶܙܟܳܐ ܙܟܳܝܗ̱ܝ ܐܳܕܳܡ ܘܝܰܠ̈ܕܰܘܗ̱ܝ ܠܰܐܠܳܗܳܐ: ܐܶܠܳܐ ܒܛܰܝܒܽܘܬܶܗ ܘܰܒܒܰܣܺܝܡܽܘܬܶܗ ܝܰܗ̱ܒ ܠܗܽܘܢ ܚܺܐܪܽܘܬܳܐ ܘܨܶܒܝܳܢܳܐ ܕܠܳܐ ܢܫܰܥܒܶܕ ܐܶܢܽܘܢ ܐܰܝܟ ܫܰܪܟܳܐ ܕܒܶܪ̈ܝܳܬܳܐ ܐ̱ܚܪ̈ܳܢܝܳܬܳܐ ܕܰܡܫܰܥܒ̈ܕܳܢ: ܘܠܰܝܬ ܠܗܶܝܢ ܚܺܐܪܽܘܬܳܐ ܕܺܐܝܬ ܠܳܐܕܳܡ: ܐܳܦܠܳܐ ܐܳܬܝ̈ܳܢ ܠܕܺܝܢܳܐ ܕܳܐܦܠܳܐ ܢܰܦܫܳܐ ܐܰܝܟ ܕܳܐܕܳܡ ܐܺܝܬ ܠܗܶܝܢ ܘܠܳܐ ܚܺܐܪܽܘܬܶܗ. ܐܶܢ ܓܶܝܪ ܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܶܚܒܽܘܫ ܚܺܐܪܽܘܬܗܽܘܢ: ܐܰܝܟ ܕܰܒܪܶܡܙܳܐ ܕܰܪܦܳܦ ܥܰܝܢܳܐ ܡܰܝܬܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܠܨܶܒܝܳܢܶܗ. ܐܶܠܳܐ ܝܰܗ̱ܒ ܠܶܗ ܠܳܐܕܳܡ ܚܺܐܪܽܘܬܳܐ: ܘܣܳܡ ܠܶܗ ܢܳܡܽܘܣܳܐ ܠܥܽܘܕܪܳܢܳܗ ܕܢܰܦܫܶܗ: ܕܠܳܐ ܢܰܪܦܶܐ ܫܡܰܝܳܐ ܘܢܺܐܪܰܬ ܐܰܪܥܳܐ.","english":"Therefore, do not cast your blame upon the Lord, for it was He who raised you, nurtured you, and sustained you. Thus they were in the world, on earth in body and in heaven in spirit, until it pleased their Creator to raise them to the height. And nothing harmed them on earth—neither reptile nor wild beast, nor Satan—except that their will did not desire to obey the reptile and Satan. For on the day He created them, He said to them: \"Let your fear and your trembling fall upon everything that is on earth.\" And the hand of the Lord was over Adam, and the hand of Adam was placed over everything on earth, beneath him, by the power of the Lord who holds all. And without the passions of the earth they were created. Now then: no weakness is attributed to God, that He willed thus and it was not according to His will as He desired. Adam and his descendants cannot overcome God; rather, by His goodness and His kindness, He gave them freedom and will, so that He did not enslave them like the rest of the other creatures that are subjugated, and they do not have the freedom that Adam has. Nor do they have signs of judgment, nor even a soul like Adam has, nor his freedom. For if He had wished to bind their freedom, as at the nod of a wink of an eye He would have brought them to His will. But He gave freedom to Adam, and set a law for the governance of his soul, that he not loosen the heavens and inherit the earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܰܡ ܫܕܰܘ ܨܶܦܬܟܽܘܢ","severity":"info","text":"The homilist warns the audience not to blame God for the loss of paradise, redirecting responsibility to human will.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܓܺܝܓܳܬܳܐ","severity":"info","text":"The Syriac term rggtʾ (passions) here refers to earthly desires or disturbances, absent in the primordial state.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܕܶܚܠܰܬܟܽܘܢ ܘܙܰܘܥܰܬܟܽܘܢ ܐܰܪܡܶܐ ܥܰܠ ܟܽܠ ܕܺܐܝܬ ܒܰܐܪܥܳܐ","severity":"info","text":"Echoes God’s grant of dominion over creation in Genesis 1:28, here expanded with fear and trembling as instruments of rule.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܺܐܪܽܘܬܳܐ","severity":"info","text":"The homily stresses Adam’s unique freedom (ḥīrūtā), contrasting it with the subjugation of other creatures, a theme in Syriac reflections on the fall.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܢܰܘ ܕܶܝܢ","severity":"info","text":"The phrase hāw dēn (now then) marks a rhetorical pivot from describing paradise to defending God’s justice in granting freedom.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܕܠܳܐ ܪ̈ܓܺܝܓܳܬܳܐ ܕܰܐܪܥܳܐ ܐܶܬܒܪܺܝܘ","severity":"caution","text":"The clause 'without the passions of the earth they were created' may be read as a statement of original sinlessness or as a denial of earthly desire; the Syriac allows both.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without the passions of the earth they were created' could imply either that Adam and Eve were created without any earthly desires or that they were created apart from the passions that later arose on earth.","The reference to 'the hand of the Lord was over Adam' may be a metaphor for divine protection or a literal gesture of authority; the Syriac is ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܶܢ ܥܰܡܠܰܐ ܗ̱ܘ ܓܶܝܪ ܘܡܶܢ ܨܶܦܬܳܐ ܘܡܶܢ ܒܺܝܫܬܳܐ ܟܠܳܝܗ̱ܝ: ܘܠܰܘ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ ܘܡܶܢ ܫܡܰܝܳܐ. ܘܰܕܬܶܫܰܪ ܠܳܟ ܕܠܳܐ ܡܶܬܚܰܙܝܳܐ ܗ̱ܘܳܬ ܠܶܗ ܐܰܪܥܳܐ: ܕܳܐܦܠܳܐ ܕܥܰܪ̈ܛܶܠܳܝܺܝܢ ܗ̱ܘܰܘ ܦܰܓܪ̈ܰܝܗܽܘܢ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ: ܐܶܠܳܐ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܕܰܗܘܰܘ ܐܳܕܳܡ ܘܚܰܘܳܐ ܥܰܪ̈ܛܶܠܳܝܺܝܢ ܘܠܳܐ ܡܶܬܚܰܙܝܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ ܥܰܪܛܶܠܳܝܽܘܬܗܽܘܢ. ܐܶܠܳܐ ܡܶܢ ܕܶܐܟܰܠܘ ܐܺܝܠܳܢܳܐ: ܗܳܢܰܘ ܕܶܝܢ ܡܶܢ ܕܰܫܒܰܩܘ ܫܡܰܝܳܐ ܘܰܪܚܶܡܘ ܐܰܪܥܳܐ: ܘܶܐܬܳܐ ܪܶܥܝܳܢܗܽܘܢ ܡܶܢ ܫܡܰܝܳܐ ܠܘܳܬ ܦܰܓܪ̈ܰܝܗܽܘܢ: ܗܳܝܕܶܝܢ ܚܙܰܘ ܕܥܰܪ̈ܛܶܠܳܝܺܝܢ ܐܶܢܽܘܢ. ܐܺܝܬܰܝܗܽܘܢ ܗ̱ܘܰܘ ܓܶܝܪ ܒܰܫܡܰܝܳܐ ܟܰܕ ܡܗܰܠܟܺܝܢ ܒܰܐܪܥܳܐ. ܘܰܡܡܰܠ̱ܠܺܝܢ ܗ̱ܘܰܘ ܡܶܢ ܦܰܓܪ̈ܰܝܗܽܘܢ ܐܰܝܟ ܕܚܰܘܺܝ ܐܶܢܽܘܢ ܡܳܪܰܢ ܒܗܳܢܳܐ ܨܶܒܝܳܢܳܐ ܐ̱ܚܪܳܝܳܐ ܕܶܐܡܰܪ: ܕܶܐܬܺܝܬ ܕܶܐܥܒܶܕ ܨܶܒܝܳܢܳܟ ܐܰܠܳܗܳܐ: ܗܰܘ ܕܡܶܢ ܒܪܺܝܫܺܝܬ ܐܰܘܒܶܕ ܐܳܕܳܡ. ܐܶܡܰܪ ܓܶܝܪ ܥܰܠ ܗܳܢܳܐ ܨܶܒܝܳܢܳܐ ܐ̱ܚܪܳܝܳܐ ܕܕܳܡܶܐ ܠܗܰܘ ܩܰܕܡܳܝܳܐ: ܕܪܽܘܚܳܐ ܐܰܬܰܪ ܕܨܳܒܝܳܐ ܢܳܫܒܳܐ ܘܩܳܠܳܗ ܫܳܡܰܥ ܐܰܢ̱ܬ. ܗܳܟܰܢ ܐܶܢܽܘܢ ܐܰܝܠܶܝܢ ܕܺܝܠܺܝܕܺܝܢ ܡܶܢ ܪܽܘܚܳܐ. ܘܰܐܝܟܰܢ ܕܪܽܘܚܳܐ ܩܳܠܳܗ ܗ̱ܽܘ ܒܰܠܚܽܘܕ ܫܳܡܰܥ ܐܰܢ̱ܬ: ܘܠܳܐ ܡܶܢ ܐܰܝܡܶܟܳܐ ܐܳܬܝܳܐ ܝܳܕܰܥ ܐܰܢ̱ܬ: ܘܠܳܐ ܠܰܐܝܟܳܐ ܕܳܐܙܳܠ̱ܐ ܝܳܕܰܥ ܐܰܢ̱ܬ:\nܗܳܟܰܢ ܩܳܠܳܐ ܕܳܐܕܳܡ ܘܰܕܚܰܘܳܐ ܡܶܫܬܡܰܥ ܗ̱ܘܳܐ ܡܶܢ ܦܰܓܪ̈ܰܝܗܽܘܢ: ܟܰܕ ܪܶܥܝܳܢܗܽܘܢ ܒܰܫܡܰܝܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ ܩܳܐܶܡ ܗ̱ܘܳܐ.","english":"from toil, indeed, and from the edge of the sword, and from all evil; and not from perfection and from heaven. And it was revealed to you that the earth was not visible to them, nor did they know that their bodies were naked, but as it is written: that Adam and Eve were naked and their nakedness was not visible to them. But from the time they ate the tree, then, when they left heaven and loved earth, and their mind came from heaven to their bodies, then they saw that they were naked. For they were in heaven while walking on earth. And they spoke from their bodies as their Lord showed in this final will, when he said: \"I came to do your will, O God,\" he who from the beginning destroyed Adam. For he spoke concerning this final will, which resembles the first: that the spirit is in place of the will, and the voice hears the woman. Thus are those who are born from spirit. And as the spirit, its voice alone the woman hears, and you do not know from where it comes, nor do you know where it goes. Thus the voice of Adam and Eve was heard from their bodies, while their mind stood before God in heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܪ̈ܛܶܠܳܝܺܝܢ","severity":"info","text":"The Syriac term ʿarṭilāyē (naked) is used repeatedly to describe Adam and Eve's prelapsarian state, where their nakedness was invisible to them.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܟܰܠܘ ܐܺܝܠܳܢܳܐ","severity":"info","text":"The phrase 'ate the tree' alludes to the Eden narrative (Gen 3:6), marking the transition from invisibility of nakedness to awareness after the Fall.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܶܒܝܳܢܳܐ ܐ̱ܚܪܳܝܳܐ","severity":"info","text":"The 'final will' (ṣebyānā ʾaḥrāyā) is a distinctive theological concept in this homily, possibly referring to a divine decree or testament, echoing earlier Syriac traditions of a primordial will.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܢ ܩܳܠܳܐ","severity":"info","text":"The passage concludes with a structural parallel: the voice of Adam and Eve is heard from their bodies while their mind stands before God, mirroring the earlier description of their dual existence.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܬܺܝܬ ܕܶܐܥܒܶܕ ܨܶܒܝܳܢܳܟ","severity":"caution","text":"The quotation 'I came to do your will, O God' is attributed to Adam but its source is unclear; it may be a paraphrase or apocryphal saying, not a direct biblical citation.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'final will' and its relation to the 'first will' is ambiguous; the text may imply a typological link between Adam's fall and a later redemptive act.","The phrase 'he who from the beginning destroyed Adam' could refer to Satan or to God, depending on interpretation of the preceding clause."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܰܝܟ ܕܝܰܘܡܳܢܳܐ: ܕܺܐܝܬ ܐ̱ܢܳܫܳܐ ܕܰܒܪܽܘܚ ܕܰܡܡܰܠ̱ܠܺܝܢ ܥܰܡ ܐ̱ܢܳܫܳܐ ܒܰܐܪܥܳܐ: ܟܰܕ ܚܳܝܪܺܝܢ ܒܪܰܒܽܘܬܳܐ ܕܡܳܪܰܢ ܟܡܳܐ ܐܶܬܡܰܟܟܰܬ: ܘܺܐܝܬܰܘܗ̱ܝ ܪܶܥܝܳܢܗܽܘܢ ܥܰܡ ܡܳܪܰܢ ܒܰܫܡܰܝܳܐ ܘܟܰܕ ܡܨܰܠܶܝܢ ܒܰܐܪܥܳܐ ܘܳܐܙܶܠ ܩܳܠܗܽܘܢ ܡܶܢ ܦܰܓܪ̈ܰܝܗܽܘܢ: ܗܶܢܽܘܢ ܒܰܫܡܰܝܳܐ ܚܳܝܪܺܝܢ ܒܪܽܘܚ: ܒܗܰܘ ܡܶܕܶܡ ܕܺܝܠܺܝܕ ܡܶܢ ܪܽܘܚܳܐ: ܘܕܳܡܶܝܢ ܠܡܳܪܰܢ ܒܡܰܟܺܝܟܽܘܬܳܐ. ܘܟܰܕ ܐܺܝܬܰܝܗܽܘܢ ܗܳܟܰܢ ܒܰܫܡܰܝܳܐ: ܡܶܛܽܠ ܕܶܐܬܡܰܟܰܟܘ ܘܡܶܛܽܠ ܕܰܫܒܰܩܘ ܟܽܠܡܶܕܶܡ ܕܡܶܬܚܙܶܐ: ܕܰܠܥܶܠ ܢܰܦܢܽܘܢ ܚܝܳܪܗܽܘܢ ܘܪܶܥܝܳܢܗܽܘܢ. ܘܶܐܢܗܽܘ ܕܨܳܒܶܝܢ ܕܢܶܬܬܪܺܝܡܽܘܢ ܘܢܶܬܦܢܽܘܢ ܠܰܐܪܥܳܐ ܠܡܶܩܢܳܐ ܘܰܠܡܶܬܚܰܫܳܚܽܘ ܒܳܗ: ܦܳܝܫܺܝܢ ܠܗܽܘܢ ܘܡܶܬܬܚܶܕ ܬܰܪܥܳܐ ܒܰܐܦܰܝ̈ܗܽܘܢ ܘܢܳܦܩܺܝܢ ܡܶܢ ܐܽܘܪܺܫܠܶܡ ܕܒܰܫܡܰܝܳܐ ܐܰܝܟ ܐܳܕܳܡ ܡܶܢ ܥܕܶܢ ܪܽܘܚܳܢܳܝܬܳܐ: ܕܗܺܝ ܗ̱ܺܝ ܐܽܘܪܺܫܠܶܡ ܕܰܒܪܽܘܚ ܡܕܺܝܢ̱ܬܳܐ ܕܰܐܠܳܗܳܐ. ܗܳܟܰܢܳܐ ܗܳܟܺܝܠ ܒܰܕܡܽܘܬܳܐ ܕܗܳܕܶܐ ܬܰܚܘܺܝܬܳܐ ܕܚܰܘܺܝܢܰܢ: ܐܺܝܬܰܘܗ̱ܝ ܗ̱ܘܳܐ ܪܶܥܝܳܢܶܗ ܕܳܐܕܳܡ ܒܰܫܡܰܝܳܐ ܕܰܟܝܳܐܺܝܬ ܘܒܰܣܺܝܡܳܐܺܝܬ: ܒܗܳܠܶܝܢ ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܳܐ ܕܦܰܪܶܫ ܫܠܺܝܚܳܐ܀ ܟܰܕ ܕܶܝܢ ܩܪܶܒ ܢܟܺܝܠܳܐ ܒܰܢܟܺܝܠܽܘܬܶܗ ܠܘܳܬ ܚܰܘܳܐ ܘܳܐܕܳܡ: ܫܰܕܶܠ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܠܝܶܫܽܘܥ ܫܳܕܶܠ ܗ̱ܘܳܐ: ܘܶܐܡܰܪ ܠܶܗ ܠܒܳܪܽܘܝܳܐ ܕܟܽܠ: ܗܳܐ ܚܙܺܝ ܡܳܐ ܦܰܐܝܳܐ ܐܰܪܥܳܐ ܒܩܶܢܝܳܢܳܗ ܘܰܒܡܰܠ̈ܟܘܳܬܳܗ. ܫܡܰܥܰܝܢܝ ܘܰܩܢܺܝ ܘܰܐܡܠܶܟ ܘܠܳܐ ܬܶܬܡܰܣܟܰܢ ܘܬܶܣܬܰܪܰܩ ܘܬܶܗܘܶܐ ܢܽܘܟܪܳܝܳܐ ܒܰܐܪܥܳܐ. ܘܶܐܡܰܪ ܠܶܗ ܡܳܪܰܢ: ܕܙܶܠ ܠܳܟ ܠܒܶܣܬܰܪܝ ܤܳܛܳܢܳܐ. ܘܡܶܚܕܳܐ ܒܠܺܝ ܘܶܐܣܬܚܶܦ ܘܰܐܘܦܺܝ ܩܪܳܒܶܗ ܘܢܶܣܝܽܘܢܶܗ.","english":"as with the angels: there is a man who speaks with a man on earth, while they gaze upon the greatness of the Lord, how it was humbled; and their thought was with the Lord in heaven, and while they pray on earth, their voice goes forth from their bodies; they ascend to heaven, gazing in spirit upon that which is born from spirit, and they resemble the Lord in humility. And when they are here in heaven, because they humbled themselves and because they abandoned everything visible, their sight and thought were above their faces. And those who desire to be raised up and to turn their faces to the earth to receive and to be darkened by it, remain behind, and the door is shut in their faces, and they go out from Jerusalem of heaven, like Adam from the spiritual Eden: which is that Jerusalem of the spirit, the city of God. Thus, then, in the likeness of this illustration which is shown, was the thought of Adam in heaven, purely and sweetly, among those fruits of the spirit which the Apostle distinguishes. But when the tempter approached Eve and Adam with his cunning, he cast them down as he cast down Jesus; and he said to the Creator of all: Behold, see how fair the earth is in its smallness and its kingdoms. Hearken, and be silent, and take counsel, and do not be caught and stripped and become a stranger on the earth. And the Lord said to him: Go to your secret place, Satan. And immediately he was confounded and overthrown, and his battle and his temptation ceased.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܽܘܪܺܫܠܶܡ ܕܒܰܫܡܰܝܳܐ","severity":"info","text":"The phrase 'Jerusalem of heaven' (Syriac: ܐܽܘܪܺܫܠܶܡ ܕܒܰܫܡܰܝܳܐ) identifies the celestial Jerusalem as the spiritual counterpart of the earthly city, a common trope in Syriac exegesis.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܺܐܪ̈ܶܐ ܕܪܽܘܚܐ ܕܦܰܪܶܫ ܫܠܺܝܚܳܐ","severity":"info","text":"The 'fruits of the spirit which the Apostle distinguishes' likely alludes to Gal 5:22–23, where Paul lists the gifts of the Holy Spirit, though the Syriac text does not quote directly.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܤܳܛܳܢܳܐ","severity":"info","text":"The term 'Satan' (Syriac: ܤܳܛܳܢܳܐ) is a Greek loanword (Σατανᾶς) common in Syriac literature, here used in a dialogue with the Creator that echoes Job 1–2, where Satan tests God's creation.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܰܠܝܶܫܽܘܥ ܫܳܕܶܠ ܗ̱ܘܳܐ","severity":"info","text":"The tempter's casting down of Adam and Eve 'as he cast down Jesus' parallels the temptation narratives in the Gospels (e.g., Matt 4:1–11), linking the fall of Adam to Christ's victory over temptation.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a descriptive analogy of angelic prayer to a direct narrative of the temptation of Adam and Eve, marked by the temporal clause 'But when the tempter approached'.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܰܝܟ ܕܝܰܘܡܳܢܳܐ' (as with the angels) may be a textual corruption or a scribal gloss; the English draft reads 'as with the angels' but the Syriac could also be parsed as 'as the day' (ܝܰܘܡܳܐ). The reading taken follows the English draft's interpretation as an angelic comparison.","The identity of 'the Apostle' (ܫܠܺܝܚܳܐ) is ambiguous; it could refer to Paul (as in Galatians) or to another apostolic figure. The reading taken assumes Paul due to the 'fruits of the spirit' echo."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܗܳܟܰܢ ܐܳܦ ܠܳܐܕܳܡ ܫܰܕܠܶܗ ܒܢܶܟܠܳܐ: ܘܰܩܪܶܒ ܠܘܳܬܶܗ ܐܰܝܟ ܝܳܨܽܘܦܳܐ ܘܫܳܩܶܠ ܛܰܥܢܳܐ ܘܡܰܠܟܳܗ ܠܚܰܘܳܐ ܕܬܶܡܠܽܘܟ ܠܳܐܕܳܡ: ܘܦܰܩܕܳܗ ܕܬܺܐܡܰܪ ܠܳܐܕܳܡ ܕܢܶܩܢܶܐ ܢܶܟ̈ܣܶܐ ܘܢܶܗܘܶܐ ܡܰܠܟܳܐ: ܗܳܐ ܕܰܗܒܳܐ ܘܣܺܐܡܳܐ ܒܰܐܪܥܳܐ ܘܟܽܠ ܦܽܘܢܳܩ̈ܺܝܢ. ܩܢܰܘ ܘܶܐܬܒܰܣܰܡܘ ܘܰܐܡܠܶܟܘ ܘܰܟܒܰܪܘ ܘܰܣܓܰܘ: ܡܠܰܟ ܒܺܝܫܳܐ. ܘܰܫܕܰܘ ܡܶܢܟܽܘܢ ܥܰܢܘܳܝܽܘܬܳܐ ܘܰܡܣܰܪܩܽܘܬܳܐ ܘܩܰܕܺܝܫܽܘܬܳܐ ܐܳܦ ܡܽܘܟܳܟܳܐ ܘܕܰܥܘ ܒܺܝܫ̈ܳܬܳܐ ܘܕܰܥܘ ܛܳܒ̈ܳܬܳܐ ܘܺܐܝܪܶܒܘ ܘܰܗܘܰܘ ܐܰܝܟ ܐܰܠܳܗܳܐ ܗܰܘ ܕܰܒܪܳܟܽܘܢ. ܘܡܶܠܟܰܬ ܚܰܘܳܐ ܠܳܐܕܳܡ: ܕܫܰܦܺܝܪ ܡܰܠܟܰܢ ܗܰܘ ܡܳܪܽܘܕܳܐ. ܐܶܢ ܟܡܳܐ ܡܶܛܽܠ ܕܩܰܕܡܳܝ ܗ̱ܽܘ ܡܶܢܰܢ ܘܩܰܫܺܝܫ ܡܶܢܰܢ ܝܳܕܰܥ ܗ̱ܽܘ. ܘܶܐܡܰܪ ܐܳܕܳܡ ܠܚܰܘܳܐ: ܕܰܗܦܽܘܟܝ ܐܶܡܰܪܝ ܠܶܗ: ܕܦܰܩܕܰܢ ܒܳܪܽܘܝܰܢ ܕܠܳܐ ܢܶܫܬܡܰܥ ܠܳܟ: ܘܠܳܐ ܢܶܐܟܽܘܠ ܡܶܢܶܗ: ܘܠܳܐ ܢܶܬܬܚܶܕ ܒܰܐܪ̈ܥܳܢܳܝܳܬܳܐ. ܗܳܢܰܘ ܕܶܝܢ ܕܠܳܐ ܢܶܥܡܰܠ ܘܠܳܐ ܢܶܩܢܶܐ ܡܶܕܶܡ ܒܰܐܪܥܳܐ. ܘܰܗܦܰܟ ܠܶܫܳܢܶܗ ܐܰܦܺܝܣܳܗ: ܕܡܶܛܽܠ ܕܠܳܐ ܨܳܒܶܐ ܘܠܳܐ ܡܢܳܚ ܕܬܶܗܘܽܘܢ ܐܰܟܘܳܬܶܗ. ܘܶܐܡܰܪ ܐܳܕܳܡ: ܘܶܐܢ ܠܳܐ ܨܳܒܶܐ ܕܗܳܟܰܢܳܐ ܢܶܗܘܶܐ: ܠܳܐ ܬܳܒܰܥ ܠܰܢ ܥܰܠ ܕܰܐܡܪܰܚܢܰܢ؟ ܘܶܐܡܰܪ ܒܺܝܫܳܐ: ܡܳܐ ܕܰܗܘܰܝܬܽܘܢ ܐܰܟܘܳܬܶܗ ܡܳܢܳܐ ܚܫܺܝܒ ܠܟܽܘܢ؟ ܚܙܺܝ ܓܰܒܪܳܐ ܕܰܐܝܕܳܐ ܬܰܪܥܺܝܬܳܐ ܐܶܬܪܰܥܺܝ ܐܳܕܳܡ ܥܰܠ ܡܰܢ ܕܰܒܪܳܝܗ̱ܝ ܡܶܢ ܥܰܦܪܳܐ ܘܚܰܠܛܶܗ ܥܰܡ ܥܺܝܪ̈ܶܐ ܫܡܰܝ̈ܳܢܶܐ. ܘܶܐܫܬܡܰܥ ܐܳܕܳܡ ܘܚܰܘܳܐ ܥܰܠ ܣܰܒܪܳܐ ܕܗܳܘܶܝܢ ܐܰܝܟ ܒܳܪܽܘܝܗܽܘܢ. ܐܶܡܰܪ ܓܶܝܪ ܦܰܘܠܳܘܣ: ܕܒܶܪ̈ܝܳܬܳܐ ܐܶܫܬܰܥܒ̈ܰܕܝ ܠܰܣܪܺܝܩܽܘܬܳܐ. ܠܳܐ ܠܰܡ ܒܨܶܒܝܳܢܗܶܝܢ: ܐܶܠܳܐ ܡܶܛܽܠ ܡܰܢ ܕܫܰܥܒܶܕ ܐܶܢܶܝܢ ܥܰܠ ܣܰܒܪܳܐ.","english":"Thus also with Adam: he cast him into error, and drew near to him like a counsellor, and took a pretext and reigned over him, and taught Eve to rule over Adam, and commanded her to say to Adam, \"Eat of the tree and you will be a king. Behold, gold and treasure in the earth, and all kinds of fruits.\" They stood and were delighted, and they counselled, and they multiplied, and they increased. The evil one reigned. And they cast off from themselves humility and modesty and holiness, also meekness, and they knew evil things and they knew good things, and they mingled, and they were like the god who created them. And Eve reigned over Adam: \"Fair is the reign of that rebel.\" If only, because the first was from the earth and the elder was from the earth, he knew. And Adam said to Eve, \"Turn back, say to him what the Creator commanded, that he should not listen to you, and should not eat of it, and should not be joined to earthly things. That one, that he should not labour and should not acquire anything on earth.\" And he turned his face from her, because he did not wish and was not willing that they should be like him. And Adam said, \"And if he does not wish it to be so, will he not seek you on account of what you have said?\" And the evil one said, \"What, if you were like him, how would he regard you? See, what thought did Adam conceive concerning that which his Creator made from dust and mixed with the watchers of heaven?\" And Adam and Eve listened, on the hope that they would be like their Creator. For Paul said that creatures were enslaved to vanity, not by their own will, but because of that which enslaved them on account of hope.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܠܟܳܐ","severity":"info","text":"The term malkā (king) is used repeatedly in this passage to describe the false promise of sovereignty offered by the serpent, contrasting with divine kingship.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul (ܦܰܘܠܳܘܣ) that creatures were enslaved to vanity echoes Romans 8:20 or a similar Pauline theme, though the exact verse is not cited.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܳܪܽܘܝܗܽܘܢ","severity":"info","text":"The phrase 'like the god who created them' reflects a common Syriac homiletic theme of Adam and Eve's aspiration to divine status, rooted in early Christian exegesis of Genesis 3.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit where the serpent's deception is detailed, followed by Adam's resistance and eventual fall, culminating in a Pauline moral reflection.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܛܽܠ ܕܩܰܕܡܳܝ ܗ̱ܽܘ ܡܶܢܰܥ","severity":"caution","text":"The phrase 'because the first was from the earth and the elder was from the earth' is ambiguous; it may refer to Adam's origin or to a prior being, and the reading here follows the source edition.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first' and 'the elder' in line 12 is unclear; possibly referring to Adam or to a primordial figure.","The phrase 'they were like the god who created them' could imply polytheistic undertones, but likely reflects homiletic hyperbole."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܗܳܢܰܘ ܕܶܝܢ ܠܰܘ ܡܶܢ ܨܒܽܘܬ ܢܰܦܫܗܽܘܢ ܪܢܰܘ ܗܳܕܶܐ: ܐܶܠܳܐ ܒܡܶܠܟܳܐ ܕܰܐܚܪ̈ܳܢܶܐ. ܫܰܪܟܳܐ ܕܶܝܢ ܨܶܒܝܳܢܳܐ ܐܺܝܬ ܠܶܗ ܠܳܐܕܳܡ: ܘܶܐܠܽܘ ܗܽܘ ܠܳܐ ܨܒܳܐ: ܐܳܠܶܦ ܫܢ̈ܺܝܢ ܗܳܠܶܝܢ ܕܰܗܘܳܐ ܒܰܐܪܥܳܐ: ܠܳܐ ܕܳܒܰܪ ܗ̱ܘܳܐ ܠܶܗ ܒܺܝܫܳܐ ܒܰܩܛܺܝܪܳܐ. ܐܶܬܛܦܺܝܣܘ ܗܳܟܺܝܠ ܐܳܕܳܡ ܘܚܰܘܳܐ ܘܰܐܦܢܺܝܘ ܪܶܥܝܳܢܗܽܘܢ ܠܰܐܪܥܳܐ ܘܰܢܚܶܬܘ ܡܶܢ ܫܡܰܝܳܐ: ܘܰܗܘܳܐ ܪܶܥܝܳܢܗܽܘܢ ܒܰܐܪܥܳܐ ܐܰܝܟ ܦܰܓܪ̈ܰܝܗܽܘܢ: ܘܰܦܣܰܩܘ ܘܰܢܚܶܬܘ ܡܶܢ ܦܰܪܕܰܝܣܳܐ ܫܡܰܝܳܢܳܐ: ܕܺܐܝܬܰܘܗ̱ܝ ܬܰܦܢܟܳܐ ܡܫܰܠܡܳܢܳܐ: ܘܰܗܘܰܘ ܒܰܐܪܥܳܐ ܕܺܐܝܬܶܝܗ ܛܶܠܳܢܺܝܬܳܐ ܕܗܰܘ ܡܶܕܶܡ ܕܠܳܐ ܡܶܬܚܙܶܐ ܠܥܰܝ̈ܢܶܐ ܕܒܶܣܪܳܐ: ܗܳܢܰܘ ܕܶܝܢ ܛܶܠܳܢܺܝܬܳܐ ܕܗܰܘ ܦܰܪܕܰܝܣܳܐ ܫܡܰܝܳܢܳܐ. ܘܰܢܚܶܬ ܐܳܕܳܡ ܘܩܳܡ ܒܦܰܪܕܰܝܣܳܐ ܐܰܪܥܳܢܳܝܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܛܶܠܳܢܺܝܬܳܗ ܕܰܫܡܰܝܳܐ. ܘܰܗܘܰܘ ܡܶܣ̈ܟܺܢܶܐ ܡܶܢ ܥܽܘܬܪܳܐ ܥܶܠܳܝܳܐ ܘܰܐܩܶܦܘ ܠܡܶܪܗܰܛ ܒܳܬܰܪ ܥܽܘܬܪܳܐ ܬܰܚܬܳܝܳܐ: ܕܺܐܝܬܰܘܗ̱ܝ ܡܶܕܶܡ ܕܥܳܒܰܪ ܘܡܶܫܬܪܶܐ ܒܰܚܕܳܐ ܫܳܥܳܐ. ܠܰܘ ܕܶܝܢ ܡܶܢ ܩܕܳܡ ܕܰܢܠܽܘܛ ܐܶܢܽܘܢ ܐܰܠܳܗܳܐ ܥܡܰܠܘ ܒܰܐܪܥܳܐ: ܐܶܠܳܐ ܒܰܪܫܳܥܬܶܗ ܕܩܰܒܶܠܘ ܡܽܘܠܟܳܢܶܗ ܕܒܺܝܫܳܐ ܘܫܳܛܘ ܡܶܠܬܶܗ ܕܰܐܠܳܗܳܐ: ܠܳܛ ܐܶܢܽܘܢ ܘܰܢܦܰܩܘ ܡܶܢ ܦܰܪܕܰܝܣܳܐ ܪܽܘܚܳܢܳܐ. ܘܗܳܝܕܶܝܢ ܦܠܰܚܘ ܐܰܪܥܳܐ ܕܶܐܬܒܪܺܝܘ ܡܶܢܳܗ ܡܶܛܽܠ ܥܽܘܬܪܳܐ ܕܥܳܒܰܪ. ܘܡܶܢ ܕܰܚܙܰܘ ܕܥܰܪܛܶܠܳܝܺܝܢ: ܡܶܢ ܕܰܫܠܰܚ ܪܶܥܝܳܢܗܽܘܢ ܗܰܘ ܫܽܘܒܚܳܐ ܥܶܠܳܝܳܐ ܐܰܩܶܦܘ ܠܡܺܐܨܰܦ ܕܰܠܒܽܘܫܳܐ: ܡܶܛܽܠ ܕܺܝܕܰܥܘ ܒܶܗܬܬܳܐ ܕܠܳܐ ܡܶܬܚܰܙܝܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ: ܟܰܕ ܚܳܝܪܺܝܢ ܗ̱ܘܰܘ ܒܰܫܡܰܝܳܐ.","english":"This is not from his own will, but by the counsel of others. The rest of the will belongs to Adam, and if he had not willed, he would have learned the errors that were on the earth; evil would not have led him by the short path. So Adam and Eve were deceived and lowered their mind to the earth and brought it down from heaven, and their mind was on the earth like their bodies, and they cut themselves off and descended from the heavenly paradise, which is a complete transformation, and they were on the earth, which is the shadow of that thing which is invisible to the eyes of flesh. That is the shadow of the heavenly paradise. And Adam descended and stood in the earthly paradise, which is the shadow of heaven. And they became poor from the upper wealth and began to run after the lower wealth, which is something that passes and dissolves in one hour. It was not before the curse that the eyes of God labored on the earth, but at the hour they received the counsel of the Evil One and rejected the word of God, the eyes of God cursed and they went out from the spiritual paradise. And then they tilled the earth, from which they were created, because of the passing wealth. And when they saw that they were naked, from the time their mind had stripped off that upper glory, they began to seek clothing, because they knew the shame that was not visible to them when they were looking at heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܶܠܳܢܺܝܬܳܐ","severity":"info","text":"The Syriac ṭelānyāṯā (shadow) is used repeatedly to describe the earthly paradise as a shadow of the heavenly one, echoing a Platonic or Origenist cosmology of image and archetype.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܕܰܝܣܳܐ ܫܡܰܝܳܢܳܐ","severity":"info","text":"The phrase 'heavenly paradise' and its 'shadow' on earth alludes to Genesis 2:8–15, but the homily reinterprets the fall as a descent of the mind, not merely a physical expulsion.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܶܠܳܢܺܝܬܳܐ ܕܗܰܘ ܦܰܪܕܰܝܣܳܐ ܫܡܰܝܳܢܳܐ","severity":"info","text":"The notion that the earthly paradise is a 'shadow' of the heavenly one reflects a two-tiered cosmology common in Syriac mysticism, where the visible world is a diminished copy of the spiritual realm.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the narrative climax of the homily: the moment of the fall is described as a voluntary descent of the mind, followed by the curse and expulsion, marking a clear shift from prelapsarian to postlapsarian condition.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܛ ܐܶܢܽܘܢ","severity":"caution","text":"The phrase 'the eyes of God cursed' is ambiguous: it may mean God's gaze became a curse, or that the eyes (as a divine attribute) pronounced a curse. The Syriac allows both readings.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the eyes of God cursed' (ܠܳܛ ܐܶܢܽܘܢ) is syntactically ambiguous: it could mean God's eyes cursed (them) or that the eyes themselves became a curse. The reading taken here is that God's gaze became a curse upon them.","The term 'shadow' (ܛܶܠܳܢܺܝܬܳܐ) is used in a technical sense that may imply a Neoplatonic emanation or a mere likeness; the homily does not fully resolve the ontological status."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܘܰܚܙܰܘ ܕܶܐܬܟܠܺܝ ܠܰܚܡܳܐ ܫܡܰܝܳܢܳܐ ܘܰܐܩܶܦܘ ܠܡܶܥܡܰܠ ܒܰܐܪܥܳܐ ܠܣܰܝܒܳܪܬܳܐ ܘܰܗܘܰܘ ܒܰܠܚܽܘܕܰܝܗܽܘܢ: ܘܶܐܬܓܠܶܙܘ ܡܶܢ ܥܺܝܪ̈ܶܐ ܘܡܶܢ ܡܰܫܪ̈ܝܳܬܳܐ ܪܰܘܪ̈ܒܳܬܳܐ: ܗܳܠܶܝܢ ܕܰܟܪ̈ܺܝܟܳܢ ܠܢܳܛܪ̈ܰܝ ܦܽܘܩܕ̈ܳܢܶܐ ܘܠܳܐ ܠܰܐܝܠܶܝܢ ܕܫܳܝܛܺܝܢ ܡܶܠܬܳܐ ܕܰܐܠܳܗܳܐ. ܘܰܐܩܶܦܘ ܠܡܶܪܰܓ ܠܫܰܘܬܳܦܽܘܬܳܐ ܘܰܠܡܺܐܠܰܕ ܐܰܝܟ ܚܰܝ̈ܘܳܬܳܐ. ܘܚܳܪܘ ܒܰܐܪܥܳܐ ܘܶܐܬܕܰܡܺܝܘ ܒܳܗ ܕܠܳܐ ܐܶܬܒܰܝܰܢܘ ܒܺܐܝܩܳܪܗܽܘܢ ܥܶܠܳܝܳܐ. ܘܰܒܚܽܘܠܛܳܢܗܽܘܢ ܘܰܒܚܽܘܒܗܽܘܢ ܕܰܠܘܳܬ ܥܺܝܪ̈ܶܐ ܥܶܠܳܝ̈ܶܐ܀ ܘܰܒܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܐܳܕܳܡ ܘܚܰܘܳܐ ܨܒܰܘ ܘܶܐܫܬܰܦܰܠܘ ܒܝܰܕ ܡܶܨܥܳܝܳܐ ܒܺܝܫܳܐ ܘܰܫܒܰܩܘ ܫܡܰܝܳܐ ܘܥܽܘܬܪܳܐ ܫܡܰܝܳܢܳܐ: ܘܰܪܚܶܡܘ ܐܰܪܥܳܐ ܘܟܽܠ ܕܒܳܗ. ܥܰܪܛܶܠܳܝܺܝܢ ܗ̱ܘܰܘ ܕܶܝܢ ܕܒܶܝܬ ܐܳܕܳܡ ܡܶܢ ܗܳܢܳܐ ܠܒܽܘܫܳܐ ܕܡܶܬܚܙܶܐ ܒܗܳܢܳܐ ܥܳܠܡܳܐ. ܗܳܟܰܢ ܐܺܝܬܰܝܗܽܘܢ ܗ̱ܘܰܘ ܕܒܶܝܬ ܐܳܕܳܡ ܩܕܳܡ ܕܠܳܐ ܢܶܚܛܽܘܢ: ܘܠܰܘ ܟܰܕ ܠܳܐ ܝܳܕܥܺܝܢ ܚܛܰܘ ܒܡܳܪܽܘܕܽܘܬܗܽܘܢ. ܒܗܳܕܶܐ ܕܶܝܢ ܫܰܒܪܺܝܢ ܗ̱ܘܰܘ: ܕܰܣܒܰܪܘ ܕܗܳܘܶܝܢ ܐܰܝܟ ܐܰܠܳܗܳܐ. ܘܰܛܥܰܘ ܕܠܰܝܬ ܡܶܕܶܡ ܕܡܶܫܟܰܚ ܕܢܶܗܘܶܐ ܐܰܝܟ ܒܳܪܽܘܝܳܐ ܕܥܳܠ̈ܡܶܐ ܟܽܠܗܽܘܢ: ܗܰܘ ܕܗܽܘܝܽܘ ܒܳܪܽܘܝܳܐ: ܘܗܽܘܝܽܘ ܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ. ܐܰܠܳܗܳܐ ܕܶܝܢ ܚܳܙܶܐ ܗ̱ܘܳܐ ܘܡܰܗܡܶܐ: ܘܡܰܓܰܪ ܪܽܘܚܶܗ ܘܰܡܣܰܝܒܰܪ: ܟܰܕ ܫܳܐܶܛ ܐܳܕܳܡ ܡܶܠܰܘܗ̱ܝ̈ ܘܫܳܪܶܐ ܦܽܘܩܕ̈ܳܢܰܘܗ̱ܝ ܘܒܳܥܶܐ ܕܢܶܚܛܽܘܦ ܢܶܗܘܶܐ ܦܶܚܡܳܐ ܕܰܐܠܳܗܳܐ ܒܪܳܡܽܘܬܳܐ ܘܠܳܐ ܒܡܰܟܺܝܟܽܘܬܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܫܠܺܝܚܳܐ ܕܰܡܫܺܝܚܳܐ ܠܰܘ ܒܰܚܛܽܘܦܝܳܐ ܨܒܳܐ ܕܢܶܗܘܶܐ ܦܶܚܡܳܐ ܕܰܐܠܳܗܳܐ ܐܰܝܟ ܐܳܕܳܡ.","english":"And they saw that the heavenly bread was withheld, and they ceased to work the earth for sustenance, and they were left to themselves. And they were stripped of the Watchers and of the great encampments—those who are bound to the guardians of the commandments, and not to those who reject the word of God. And they ceased to share in partnership and to beget like animals. And they looked upon the earth and were mingled with it, so that they were not sought in their high honor. And in their mixture and their love toward the high Watchers. And in all these things, Adam and Eve willed and were humbled by the evil mediator, and they abandoned the heavens and heavenly wealth, and they loved the earth and all that is in it. They were naked, indeed, the house of Adam from this time onward, to the shame that is seen in this world. Thus were the house of Adam before they sinned: and not that they sinned in their rebellion without knowing. In this, however, they were deceived: they thought that they would be like God. And they erred, thinking that nothing can be like the Creator of all worlds—He who is the Creator, and He who is the Lord Jesus Christ. But God was watching and waiting, and drawing out His spirit and enduring, while Adam rejected His words and loosened His commandments and sought to seize, that He might become the charcoal of God in pride and not in humility. Because of this, the apostle of Christ said: Not by seizure did He desire to become the charcoal of God, like Adam.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܺܝܪ̈ܶܐ","severity":"info","text":"The term ʿīrē (Watchers) refers to angelic beings in Syriac tradition, often associated with the Genesis narrative of the fallen angels who taught humanity forbidden knowledge.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܶܚܡܳܐ","severity":"info","text":"The image of Adam as 'charcoal of God' (peḥmā) is not biblical but draws on a Syriac exegetical trope, possibly echoing the idea of the divine spark or the testing of humanity through fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܥܳܝܳܐ ܒܺܝܫܳܐ","severity":"info","text":"The 'evil mediator' (meṣʿāyā bīšā) likely refers to the serpent or Satan, a common figure in Syriac interpretations of the Fall as an intermediary who deceives Adam and Eve.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the narrative climax of the homily, describing the consequences of the Fall: loss of angelic protection, descent into earthly existence, and the beginning of human shame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܠܺܝܚܳܐ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"The reference to 'the apostle of Christ' may allude to Paul (e.g., Romans or 1 Corinthians), who contrasts Adam's pride with the humility required for divine grace, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܘܰܒܚܽܘܠܛܳܢܗܽܘܢ ܘܰܒܚܽܘܒܗܽܘܢ' is grammatically ambiguous: it may mean 'in their mixture and their love' or 'in their mixture and their debt,' affecting the interpretation of Adam and Eve's relation to the Watchers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܰܒܚܽܘܠܛܳܢܗܽܘܢ ܘܰܒܚܽܘܒܗܽܘܢ' is ambiguous: 'mixture and love' or 'mixture and debt'? The translation opts for 'love,' but 'debt' could imply a moral obligation.","The identity of 'the apostle of Christ' is not specified; it may be Paul or another apostolic figure, but the text does not name him."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܐܶܠܳܐ ܢܰܦܫܶܗ ܣܰܪܶܩ: ܐܳܦ ܡܶܢ ܗܳܢܳܐ ܡܶܕܶܡ ܕܰܪܚܶܡ ܐܳܕܳܡ: ܘܰܒܥܳܐ ܕܢܶܗܘܶܐ ܐܰܠܳܗܳܐ ܒܥܽܘܬܪܳܐ ܐܰܪܥܳܢܳܐ: ܘܰܕܡܽܘܬܳܐ ܕܥܰܒܕܳܐ ܢܣܰܒ: ܟܰܕ ܗܘܳܐ ܒܰܕܡܽܘܬܶܗ ܕܗܳܝ ܒܪܺܝܬܶܗ ܕܒܰܪܢܳܫܳܐ ܩܰܕܡܳܝܳܐ: ܒܡܶܫܬܰܡܥܳܢܽܘܬܶܗ ܘܰܒܚܽܘܒܶܗ ܘܰܒܡܰܟܺܝܟܽܘܬܶܗ: ܕܰܢܚܰܘܶܐ ܠܰܢ ܐܰܝܟܰܢ ܐ̱ܢܳܫ ܗܳܘܶܐ ܐܰܚܳܐ ܘܰܒܪܳܐ ܘܝܳܪܬܳܐ ܘܩܰܪܺܝܒܳܐ: ܕܰܨܒܳܐ ܕܠܳܐ ܚܣܳܡܳܐ ܕܢܶܥܡܪܽܘܢ ܥܰܡܶܗ ܐܰܪ̈ܥܳܢܶܐ: ܕܡܽܘܬܳܐ ܠܰܡ ܕܥܰܒܕܳܐ ܢܣܰܒ ܕܢܶܫܬܡܰܥ ܠܰܐܒܽܘܗ̱ܝ ܐܰܝܟ ܥܰܒܕܳܐ. ܠܰܘ ܐܰܝܟ ܕܰܢܣܰܒ ܠܶܗ ܐܳܕܳܡ ܕܡܽܘܬܳܐ ܕܪܳܡܽܘܬܳܐ ܕܢܶܗܘܶܐ ܕܰܠܩܽܘܒܠܳܐ ܘܣܰܩܽܘܒܠܳܐ ܠܡܳܪܶܗ ܘܰܠܒܳܪܽܘܝܶܗ: ܘܢܺܬܶܒ ܠܩܽܘܒܠܶܗ ܘܢܶܥܨܶܝܘܗ̱ܝ. ܠܳܐ ܓܶܝܪ ܣܰܚܦܶܗ ܠܳܐܕܳܡ ܡܶܕܶܡ ܒܝܰܘܡܳܐ ܕܰܢܦܰܠ: ܐܶܠܳܐ ܐܶܢ ܪܳܡܽܘܬܳܐ ܕܰܨܒܳܐ ܕܢܶܗܘܶܐ ܦܶܚܡܳܐ ܕܰܐܠܳܗܳܐ ܒܪܳܡܽܘܬܶܗ. ܘܗܺܝ ܥܒܰܕܬܶܗ ܝܰܬܺܝܪܳܐ ܘܗܺܝ ܐܰܦܶܩܬܶܗ ܡܶܢ ܦܰܪܕܰܝܣܳܐ ܕܡܰܠܟܽܘܬܳܐ: ܘܗܺܝ ܫܰܦܶܠܬܶܗ ܥܕܰܡܳܐ ܠܰܐܪܥܳܐ. ܐܰܚܰܝ̈ ܢܶܥܪܽܘܩ ܡܶܢ ܪܳܡܽܘܬܳܐ ܕܠܳܐ ܢܶܗܘܶܐ ܡܶܠܚܳܐ ܕܦܰܟܺܝܗ ܛܰܥܡܳܗ: ܕܳܐܦ ܠܳܐ ܠܙܶܒܠܳܐ ܐܳܙܳܠ̱ܐ: ܕܠܳܐ ܛܰܥܡܳܐ ܐܺܝܬ ܒܳܗ ܕܢܶܡܠܽܘܚ ܡܶܢܳܗ ܕܶܒܚ̈ܶܐ ܘܠܳܐ ܚܰܩܠܳܐ ܡܶܙܕܰܒܠܳܐ ܡܶܢܳܗ ܘܡܰܟܫܪܳܐ ܡܶܢܳܗ ܚܶܛܬܳܐ ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܡܰܢ ܕܢܶܬܬܪܺܝܡ ܐܰܝܟ ܐܳܕܳܡ: ܢܶܬܡܰܟܰܟ. ܘܡܰܢ ܕܢܶܬܡܰܟܰܟ ܐܰܝܟ ܝܶܫܽܘܥ ܢܶܬܬܪܺܝܡ: ܐܰܝܟ ܕܗܽܘ ܐܶܬܬܪܺܝܡ܀ ܒܪܳܡܽܘܬܶܗ ܗ̱ܽܘ ܕܳܐܕܳܡ ܐܶܚܰܕ ܐܰܠܳܗܳܐ ܬܰܪ̈ܥܰܝ ܦܰܪܕܰܝܣܳܐ ܩܕܳܡܰܘܗ̱ܝ: ܗܳܢܰܘ ܕܶܝܢ ܬܰܪ̈ܥܶܐ ܕܰܫܡܰܝܳܐ.","english":"But his soul was empty. Also from that which Adam loved, and he desired that he be a god in the arrogance of the earthlings, and he took the likeness of a servant, while he was in the likeness of that creation of the first human, in his obedience and his love and his humility, to show us how a man might be a brother and a son and an heir and a kinsman, who desired that there be no end to the dwelling of the earthlings with him. The likeness of a servant he did not take, that he might obey his father like a servant. Not as Adam took the likeness of arrogance, that he might be in opposition and rebellion against his Lord and his Creator, and he sat in opposition to him and rebelled against him. For Adam did not slip in anything on the day he fell, but rather the arrogance that desired to be the equal of God in his arrogance. And it was his excessive servitude, and it was what expelled him from the Paradise of the Kingdom, and it brought him down to the earth. My brothers, flee from arrogance, that it may not be salt that loses its flavor, nor manure that goes to waste, for there is no taste in it to salt sacrifices, nor a field to be manured from it, nor does it improve the grain from it, as the Lord said: When one is raised up like Adam, he will be humbled. And when one is humbled like Jesus, he will be raised up, as he was raised up. By his arrogance, Adam closed the gates of Paradise before himself; by his humility, he opened the gates of heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܳܡܽܘܬܳܐ","severity":"info","text":"The Syriac term rāmūṯā (arrogance) is a key thematic word in this passage, contrasting Adam's pride with Christ's humility. It recurs in the homily's moral exhortation.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"When one is raised up like Adam, he will be humbled... when one is humbled like Jesus, he will be raised up","severity":"info","text":"This aphorism echoes the New Testament saying, 'Whoever humbles himself will be exalted' (cf. Matt 23:12; Luke 14:11; 18:14). The homilist adapts it to contrast Adam and Christ.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"arrogance that desired to be the equal of God","severity":"info","text":"The motif of Adam's hubris as seeking equality with God is common in Syriac tradition, drawing on earlier Jewish and Christian exegesis of Genesis 3. It frames the fall as a sin of pride.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"By his arrogance, Adam closed the gates of Paradise... by his humility, he opened the gates of heaven","severity":"info","text":"This antithetical parallelism concludes the passage, contrasting Adam's fall with Christ's humility. It serves as a rhetorical climax, reinforcing the homily's moral lesson.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"the likeness of a servant","severity":"info","text":"The phrase 'likeness of a servant' (ܕܡܽܘܬܳܐ ܕܥܰܒܕܳܐ) may allude to Phil 2:7, where Christ takes the form of a servant. The homilist contrasts Adam's false servitude with true humility.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he took the likeness of a servant' is ambiguous: it could refer to Adam's prelapsarian state or to a hypothetical ideal. The reading taken is that Adam failed to adopt true servitude, unlike Christ."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܐܰܝܟܰܢܳܐ ܗܳܟܺܝܠ ܕܰܒܪܳܡܽܘܬܶܗ ܕܳܐܕܳܡ ܐܰܦܩܶܗ ܐܰܠܳܗܳܐ ܡܶܢ ܦܰܪܕܰܝܣܳܐ: ܗܳܟܰܢܳܐ ܒܡܰܟܺܝܟܽܘܬܶܗ ܡܰܥܶܠ ܠܶܗ: ܗܳܢܰܘ ܕܶܝܢ ܡܰܣܶܩ ܠܶܗ ܠܰܫܡܰܝܳܐ ܥܶܠ̈ܳܝܶܐ: ܠܰܐܬܰܪ ܕܰܐܠܳܗܳܐ ܥܳܡܰܪ ܘܡܶܬܚܙܶܐ ܠܶܗ ܬܰܡܳܢ. ܐܶܡܰܪ ܓܶܝܪ: ܕܰܒܡܰܢ ܡܪܰܥܶܝܢ ܐܰܢ̱ܬܽܘܢ ܠܺܝ ܡܶܢ ܒܳܬܰܪ ܕܰܐܪܓܶܙܬܽܘܢܳܢܝ؟ ܒܩܶܢ̈ܝܳܢܶܐ ܐܰܘ ܒܕܶܒ̈ܚܳܬܳܐ ܕܚܰܝܘ̈ܳܬܳܐ ܚܰܪ̈ܫܳܬܳܐ؟ ܕܶܒܚܝ ܕܺܝܠܝ ܡܶܟܺܝܠ: ܘܬܰܪܥܽܘܬܝ ܘܨܶܒܝܳܢܝ ܘܰܢܝܳܚܝ ܐܺܝܬܰܘܗ̱ܝ: ܢܺܝܚܳܐ ܘܡܰܟܺܝܟ ܪܽܘܚܳܐ ܕܚܳܐܰܪ ܐ̱ܢܳܐ ܒܶܗ ܘܥܳܡܰܪ ܐ̱ܢܳܐ ܒܶܗ: ܘܗܽܘ ܒܺܝ ܣܳܠܶܩ ܟܰܕ ܣܳܠܶܩ ܐ̱ܢܳܐ ܠܰܐܬܪܳܐ ܕܰܢܝܳܚܝ. ܘܬܽܘܒ ܐܶܡܰܪ ܕܰܓܒܳܝܗ̱ܝ ܐܰܠܳܗܳܐ ܠܡܽܘܫܶܐ: ܡܶܛܽܠ ܕܡܰܟܺܝܟ ܗ̱ܘܳܐ ܡܶܢ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ. ܡܰܟܺܝܟܽܘܬܳܐ ܥܰܡ ܟܽܠ ܐܶܬܬܰܩܠܰܬ ܘܗܺܝ ܢܶܛܠܰܬ. ܬܰܩܠܶܗ ܓܶܝܪ ܐܰܠܳܗܳܐ ܠܡܽܘܫܶܐ ܥܰܡ ܫܶܬܡܳܐܐ ܐܰܠܦ̈ܺܝܢ ܐܳܣܪ̈ܰܝ ܣܰܝܦܳܐ ܘܥܰܡ ܢܶܫܰܝ̈ܗܽܘܢ ܘܥܰܡ ܒܢܰܝ̈ܗܽܘܢ: ܘܣܳܡܶܗ ܠܗܰܘ ܡܰܟܺܝܟܳܐ ܒܚܰܕ ܓܰܒܳܗ ܕܡܰܣܰܐܬܳܐ: ܘܙܶܠܰܬ ܩܰܫܝܽܘܬܳܐ ܘܪܳܡܽܘܬܳܐ: ܘܢܶܛܠܰܬ ܡܰܟܺܝܟܽܘܬܳܐ ܘܢܺܝܚܽܘܬܳܐ. ܘܶܐܡܰܪ ܠܶܗ ܡܳܪܝܳܐ: ܦܽܘܩ ܠܳܟ ܡܶܢ ܓܰܘ ܥܰܡܳܐ ܗܳܢܳܐ ܘܰܐܘܒܶܕ ܐܶܢܽܘܢ ܒܰܚܕܳܐ ܫܳܥܳܐ. ܘܶܐܡܰܪ ܡܽܘܫܶܐ: ܐܶܢ ܥܳܛܶܐ ܐܰܢ̱ܬ ܠܗܽܘܢ ܥܛܺܝܢܝ ܥܰܡܗܽܘܢ. ܘܶܐܡܰܪ: ܠܳܐ ܡܽܘܫܶܐ. ܡܰܢ ܕܰܚܛܳܐ ܠܺܝ ܐܶܥܛܶܝܘܗ̱ܝ. ܘܶܐܡܰܪ ܡܽܘܫܶܐ: ܠܳܐ ܡܳܪܝ. ܐܶܢ ܫܳܒܶܩ ܐܰܢ̱ܬ ܠܗܽܘܢ ܐܰܝܟ ܕܰܫܒܰܩܬ ܠܗܽܘܢ ܡܶܢ ܡܶܨܪܶܝܢ ܘܰܥܕܰܡܳܐ ܠܗܳܫܳܐ: ܘܶܐܠܳܐ ܥܛܺܝܢܝ ܥܰܡܗܽܘܢ. ܘܰܒܗܳܕܶܐ ܝܺܪܶܒ ܡܽܘܫܶܐ: ܕܣܳܡ ܢܰܦܫܶܗ ܥܰܡ ܚܰܛܳܝ̈ܶܐ ܕܟܽܠ ܝܽܘܡ ܚܳܛܶܝܢ ܗ̱ܘܰܘ.","english":"Just as through the humility of Adam, God brought him out of Paradise, so through his humility he brought him back in. That same one raised him up to the high heavens, to the place where God dwells, and he was seen there. For he said: \"With what sacrifices have you brought me back after you angered me? With birds or with the blood of wild beasts? My own sacrifice, then, is my humility and my will and my meekness. Meekness and lowliness of spirit: a man lives by it and dwells by it, and it is by it that he ascends when a man ascends to the place of my meekness.\" And again he said that God chose Moses because he was humbler than all the sons of men. Humility was weighed against all things and it prevailed. For God weighed Moses against six hundred thousand bearers of the sword, and against their women and against their sons, and he placed that humble one on one side of the scale, and harshness and pride went up, and humility and meekness prevailed. And the Lord said to him: \"Go out from among this people and destroy them in one hour.\" And Moses said: \"If you are angry with them, my anger is with them.\" And He said: \"No, Moses. What sin have they committed that I should be angry with them?\" And Moses said: \"No, my Lord. If you leave them as you left them from Egypt until now, then my anger is with them.\" And in this Moses erred, that he placed himself with the sinners who sin every day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܟܺܝܟܽܘܬܶܗ","severity":"info","text":"The Syriac noun makhikhutha (humility) is the key virtue in this passage, contrasted with qashyutha (harshness) and ramutha (pride). It echoes the Adam typology of the homily.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ","severity":"info","text":"The dialogue between God and Moses alludes to Numbers 12 and Exodus 32, where Moses intercedes for the people. The homily adapts the biblical narrative to illustrate humility as the means of redemption.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܶܬܡܳܐܐ ܐܰܠܦ̈ܺܝܢ ܐܳܣܪ̈ܰܝ ܣܰܝܦܳܐ","severity":"info","text":"The figure of six hundred thousand sword-bearers reflects the traditional count of Israelite men in the Exodus generation (cf. Exodus 12:37). The homily uses this to magnify Moses' humility by contrast.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܰܝܟܰܢܳܐ ... ܗܳܟܰܢܳܐ","severity":"info","text":"The passage opens with a double 'just as ... so' (aykanna ... hakhanna) parallelism linking Adam's expulsion and return through humility, then extends the same pattern to Moses' ascent.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܡܰܪ ܠܶܗ ܡܳܪܝܳܐ: ܦܽܘܩ ܠܳܟ ܡܶܢ ܓܰܘ ܥܰܡܳܐ","severity":"caution","text":"The Lord's command to Moses to 'go out from among this people and destroy them' is not found in the biblical text. The homily may be drawing on a lost midrashic or apocryphal tradition.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܰܒܗܳܕܶܐ ܝܺܪܶܒ ܡܽܘܫܶܐ","severity":"info","text":"The homily's critique of Moses for placing himself with sinners is unusual in Syriac tradition, which typically exalts Moses. This may reflect the homily's ascetic emphasis on humility as the sole virtue.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person quotation ('my sacrifice, then, is my humility') is ambiguous: it could be God speaking through Adam, or Adam himself. The homily's context suggests it is God, but the Syriac does not specify.","The phrase 'six hundred thousand bearers of the sword' may be a conventional number for the Exodus generation, but the homily does not clarify its source."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܫܒܽܘܩ ܠܗܽܘܢ ܠܰܡ ܐܰܝܟ ܕܰܫܒܰܩܬ ܠܗܽܘܢ ܡܶܢ ܓܰܘ ܡܶܨܪܶܝܢ ܘܰܥܕܰܡܳܐ ܠܝܰܘܡܳܢ. ܘܰܐܚܶܒ ܐܶܢܽܘܢ ܠܚܰܛܳܝ̈ܶܐ ܐܰܝܟ ܢܰܦܫܶܗ ܘܠܳܐ ܦܪܰܫ ܢܰܦܫܶܗ ܡܶܢܗܽܘܢ܀ ܗܳܟܰܢ ܬܽܘܒ ܨܒܳܐ ܒܶܗ ܒܢܽܘܚ ܒܰܠܚܽܘܕܰܘܗ̱ܝ. ܡܶܛܽܠ ܠܰܡ ܕܠܳܟ ܒܰܠܚܽܘܕ ܚܙܺܝܬ ܕܬܰܡܺܝܡ ܐܰܢ̱ܬ ܘܡܰܟܺܝܟ ܐܰܢ̱ܬ ܡܶܢ ܟܽܠܳܗ ܐܰܪܥܳܐ. ܘܶܐܡܰܪ ܠܶܗ ܡܳܪܝܳܐ: ܕܦܽܘܩ ܡܶܢ ܒܰܝܢܳܬܗܽܘܢ: ܕܥܳܛܶܐ ܐ̱ܢܳܐ ܠܟܽܠܒܣܰܪ ܕܰܒܪܺܝܬ. ܡܶܛܽܠ ܕܚܰܒܶܠ ܟܽܠ ܒܣܰܪ ܐܽܘܪܚܶܗ. ܘܶܐܡܰܪ ܢܽܘܚ: ܚܳܣ ܠܳܟ ܕܰܬܚܰܒܶܠܶܝܗ ܠܟܽܠܳܗ ܐܰܪܥܳܐ. ܘܶܐܡܰܪ ܠܶܗ ܡܳܪܝܳܐ: ܗܳܐ ܣܳܐܶܡ ܐ̱ܢܳܐ ܠܳܗ ܠܟܽܠܳܗ ܐܰܪܥܳܐ ܒܡܰܣܰܐܬܳܐ ܥܰܡܳܟ. ܘܶܐܢ ܢܳܛܠܺܝܢ ܠܩܽܘܒܠܳܟ ܫܳܒܶܩ ܐ̱ܢܳܐ ܠܗܽܘܢ. ܘܰܬܩܰܠ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܥܰܡܶܗ ܘܰܢܛܰܠ ܢܽܘܚ ܒܡܰܟܺܝܟܽܘܬܶܗ ܛܳܒ ܡܶܢ ܟܽܠܗܽܘܢ. ܘܰܐܣܺܝܦ ܡܳܪܝܳܐ ܟܽܠܒܣܰܪ ܕܪܳܡ ܘܙܰܠܺܝܠ ܒܗܰܘ ܙܰܒܢܳܐ܀ ܗܳܟܰܢܳܐ ܬܽܘܒ ܒܝܰܘ̈ܡܰܝ ܐܺܝܽܘܒ ܬܩܰܠ ܟܽܠܢܳܫ ܥܰܡܶܗ. ܘܰܢܛܰܠ ܐܺܝܽܘܒ ܒܡܰܟܺܝܟܽܘܬܶܗ ܘܠܳܐ ܐܶܫܬܟܰܚ ܐܰܟܘܳܬܶܗ ܒܝܰܘ̈ܡܰܘܗ̱ܝ. ܘܣܳܗܶܕ ܡܳܪܰܢ ܕܶܐܡܰܪ: ܕܝܳܐ ܡܰܢ ܥܰܒܕܝ ܐܺܝܽܘܒ: ܕܬܰܡܺܝܡ ܘܰܬܪܺܝܨ ܘܡܰܣܛܶܐ ܡܶܢ ܒܺܝܫܬܳܐ: ܘܠܰܝܬ ܐܰܟܘܳܬܶܗ ܒܰܐܪܥܳܐ. ܘܕܶܐܡܪܶܬ ܥܰܠ ܡܰܣܰܐܬܳܐ. ܗܳܟܰܢ ܟܬܺܝܒ: ܕܰܐܝܟ ܠܰܗܓܳܐ ܐܶܢܽܘܢ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܕܰܓ̈ܳܠܶܐ: ܕܰܒܡܰܣܰܐܬܳܐ ܬܩܺܝܠܺܝܢ ܘܰܣܪ̈ܺܝܩܺܝܢ ܐܰܟܚܕܳܐ. ܡܳܢܳܐ ܐܳܡܪܺܝܢܰܢ؟ ܡܶܛܽܠ ܕܗܶܢܽܘܢ ܗܘܰܘ ܒܰܠܚܽܘܕܰܝܗܽܘܢ ܡܰܟܺܝ̈ܟܶܐ: ܕܰܠܡܳܐ ܡܶܬܕܰܒܪܺܝܢ ܗ̱ܘܰܘ ܠܗܽܘܢ ܠܪܳܡܽܘܬܳܐ ܘܰܠܬܰܙܺܝܙܽܘܬܳܐ ܕܡܰܠܝܳܐ ܗ̱ܘܳܬ ܐܰܪܥܳܐ ܟܽܠܳܗ؟ ܘܝܰܘܡܳܢ ܡܳܐ ܕܶܐܡܰܪܢ ܠܐ̱ܢܳܫ ܕܶܐܬܡܰܟܰܟ ܘܰܥܒܰܪ ܡܶܢ ܒܺܝܫܬܳܐ ܘܰܥܒܶܕ ܛܳܒܬܳܐ ܐܰܝܟ ܩܰܕܡܳܝ̈ܶܐ.","english":"Leave them as you left them from within Egypt until today. And he loved sinners as himself and did not separate himself from them. Now again he desired through the Spirit alone, because I saw that you alone are perfect and humble from the whole earth. And the Lord said to him: Come out from among them, for I am going to destroy all the flesh that I created, because every flesh spoils its own way. And the Spirit said: Spare them, lest you destroy the whole earth. And the Lord said to him: Behold, I am going to put the whole earth in the balance with you. And if they outweigh you, I will leave them. And the Lord weighed with him, and the Spirit prevailed through his humility more than all of them. And the Lord gathered up all flesh, high and low, at that time. Thus again in the days of Job, he weighed every speech with him. And Job prevailed through his humility, and there was no one like him in his days. And the Lord of the world bears witness, saying: What servant is like Job, who is perfect and upright and turns away from evil, and there is no one like him on earth? And concerning the balance, it is written: As if all of them were in the scales of deceivers, who are weighed and empty together. What do they say? Because they alone were humble, so that they would not be led to the height and the agitation that filled the whole earth. And today, when it is said to a man: Be humble and pass from evil and do good like the ancients.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܰܣܰܐܬܳܐ","severity":"info","text":"The balance (ܡܰܣܰܐܬܳܐ) is a central image: God weighs the whole earth against the Spirit, and later against Job, symbolizing moral judgment through humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 1:8","severity":"info","text":"The description of Job as 'perfect and upright and turns away from evil' echoes Job 1:1 (Peshitta), though the phrasing is adapted to the homily's emphasis on humility.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"balance imagery","severity":"info","text":"The weighing motif (God weighing the Spirit, then Job) draws on Syriac traditions of the 'balance of deeds' (e.g., in Ephrem, Hymns on Paradise), linking humility to cosmic judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Spirit and Job","severity":"info","text":"The homily parallels the Spirit's humility with Job's: both prevail by humility, and both are weighed against others, reinforcing the theme that humility outweighs all.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage moves from the Spirit's weighing to Job's, then to a general exhortation, forming a tripartite structure: example (Spirit), example (Job), application (today).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܓ̈ܳܠܶܐ","severity":"caution","text":"The phrase 'scales of deceivers' (ܕܰܓ̈ܳܠܶܐ) is ambiguous: it may refer to false teachers or to the devil's agents; the homily does not specify, but the contrast with true humility is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'them' in 'leave them as you left them from within Egypt' is unclear; possibly the Israelites or sinners in general.","The phrase 'scales of deceivers' could be a polemic against heretics or a generic metaphor; the text does not resolve it."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܐܳܡܰܪ: ܕܠܰܝܬ ܐ̱ܢܳܫ ܕܥܳܒܶܕ ܗܳܟܘܳܬ ܝܰܘܡܳܢܳܐ. ܘܰܐܢ̱ܬ ܘܶܐܢܳܐ ܥܰܠ ܡܳܢܳܐ ܠܳܐ ܗܳܘܶܝܢܰܢ ܐܰܝܟ ܢܽܘܚ ܘܺܐܝܽܘܒ ܘܕܳܢܺܝܐܶܝܠ: ܕܳܐܦ ܗܽܘ ܡܰܟܺܝܟ ܗ̱ܘܳܐ ܐܰܟܘܳܬܗܽܘܢ: ܕܥܰܡܗܽܘܢ ܣܳܡܳܗ ܡܳܪܝܳܐ ܡܢܳܬܶܗ: ܐܶܠܳܐ ܡܶܛܽܠ ܕܠܰܝܬ ܐ̱ܢܳܫ ܐܰܝܟ ܗܳܠܶܝܢ. ܠܳܐ ܠܰܡ ܡܶܬܡܰܟܰܟ ܐ̱ܢܳܐ. ܐ̱ܢܳܫܳܐ ܕܶܝܢ ܕܡܰܟܺܝܟܺܝܢ ܘܰܡܝܰܬܪܺܝܢ ܡܶܢ ܗܳܠܶܝܢ ܐܺܝܬ ܝܰܘܡܳܢ: ܚܰܕ ܒܶܝܬ ܣܰܓܺܝ̈ܐܶܐ. ܐܶܠܳܐ ܐܶܢ ܒܶܗ ܒܐ̱ܢܳܫ ܠܳܐ ܗܳܘܝܳܐ ܡܰܟܺܝܟܽܘܬܳܐ ܘܒܰܣܺܝܡܽܘܬܳܐ: ܠܳܐ ܠܡܰܟܺܝ̈ܟܶܐ ܝܺܕܺܝܥ ܘܠܳܐ ܐܰܠܳܗܳܐ ܥܳܡܰܪ ܒܶܗ: ܘܠܳܐ ܫܪܳܪܳܐ ܡܰܕܪܶܟ܀ ܐܳܦ ܦܰܐܘܠܳܘܣ ܕܶܝܢ ܣܰܓܺܝ ܪܰܒ: ܕܰܐܚܶܒ ܠܒ̈ܺܝܫܶܐ ܛܳܒ ܡܶܢ ܢܰܦܫܶܗ ܘܳܐܡܰܪ: ܕܣܳܗܶܕ ܗ̱ܽܘ ܠܺܝ ܡܳܪܝܳܐ ܕܨܳܒܶܐ ܗ̱ܘܺܝܬ ܕܶܐܡܽܘܬ: ܘܰܢܫܰܒܚܽܘܢ ܒܺܝܫ̈ܶܐ ܠܡܳܪܳܗ ܕܬܶܫܒܽܘܚܬܳܐ: ܐܶܢ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܰܢܩܰܒܠܰܢܝ: ܘܰܢܚܰܠܶܦ ܡܰܘܬܝ ܒܚܰܝܰܝ̈ܗܽܘܢ: ܡܶܛܽܠ ܕܶܐܬܕܰܡܶܐ ܒܡܳܪܰܢ ܕܡܺܝܬ ܚܠܳܦ ܚܰܛܳܝ̈ܶܐ. ܘܰܫܠ̈ܺܝܚܶܐ ܟܽܠܗܽܘܢ ܥܰܠ ܐܰܦܰܝ̈ ܚܰܛܳܝ̈ܶܐ ܡܺܝܬܘ: ܒܡܰܘ̈ܬܶܐ ܣܰܓܺܝ̈ܐܶܐ ܕܢܶܓܕ̈ܶܐ ܘܰܕܣܰܝܦܳܐ ܘܕܰܙܩܺܝܦܳܐ. ܚܢܰܢ ܗܳܟܺܝܠ ܐܰܝܟܰܢܳܐ ܡܰܕܪܟܺܝܢ ܚ̱ܢܰܢ ܠܗܽܘܢ: ܕܳܐܦܠܳܐ ܡܶܫܒܰܩ ܫܳܒܩܺܝܢ ܚ̱ܢܰܢ ܠܚܰܛܳܝ̈ܶܐ ܘܰܟܡܳܐ ܦܳܝܫܺܝܢܰܢ ܡܶܢ ܓܡܺܝܪܽܘܬܳܐ: ܕܳܐܦܠܳܐ ܕܢܰܦܫܰܢ ܝܳܨܦܺܝܢܰܢ. ܟܡܳܐ ܡܚܰܝܒܺܝܢܰܢ ܠܗܳܕܶܐ ܕܡܶܪܕܰܦ ܪܳܕܦܺܝܢܰܢ ܠܗܽܘܢ ܘܩܳܛܠܺܝܢܰܢ ܢܰܦܫܰܢ ܕܰܗܘܰܝܢ ܪ̈ܳܕܽܘܦܶܐ ܘܠܳܐ ܪ̈ܕܺܝܦܶܐ܀ ܬܽܘܒ ܐܶܡܰܪ ܡܰܠܰܐܟܳܐ ܠܡܰܪܝܰܡ. ܫܠܳܡ ܠܶܟܝ ܒܪܺܝܟܬܳܐ ܕܢܶܫ̈ܶܐ. ܗܳܢܰܘ ܕܶܝܢ ܡܰܟܺܝܟܬܳܐ ܕܢܶܫ̈ܶܐ. ܡܳܪܝ ܥܰܡܶܟܝ ܡܶܛܽܠ ܡܰܟܺܝܟܽܘܬܶܟܝ.","english":"He says: There is no man who does thus today. And you came upon the water, you were not like Enoch and Job and Daniel; even he was humble like them, with whom the Lord placed his sign, but because there is no man like these. A man cannot become humble. But a man who is humbler and more excellent than these exists today, one among many. But if in that man there were no humility and gentleness, he would not be known to the humble, and God would not dwell in him, and he would not attain truth. Also Paul, very great, who loved the wicked more than himself, and says: The Lord is my witness that I desired to die, and the wicked would praise the Lord of praise, if God wills to receive me, and exchange my death for their lives, because he became like the Lord who died for sinners. And all the apostles died on behalf of sinners, by many deaths of fire and sword and crucifixion. Sin, then, as it were, pursues them; sin does not even leave sinners, and how much do they remain from perfection? Nor do they even care for themselves. How much do they condemn this, that they persecute and kill themselves, so that they become persecutors and not persecuted? Again the angel said to Mary: Peace to you, blessed among women. This is the humility of women. My Lord is with you because of your humility.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̱ܢܳܫ","severity":"info","text":"The list of Enoch, Job, and Daniel as exemplars of humility echoes a common hagiographic topos in Syriac literature, but no single biblical verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܟܺܝܟܽܘܬܳܐ","severity":"info","text":"The Syriac term ܡܰܟܺܝܟܽܘܬܳܐ (makkīḵūṯā) denotes 'humility' or 'lowliness', a key virtue in Syriac ascetic theology, often linked to the imitation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܰܐܘܠܳܘܣ","severity":"info","text":"The reference to Paul's desire to die for sinners and the apostles' martyrdoms by fire, sword, and crucifixion reflects a common Syriac hagiographic tradition emphasizing self-sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܽܘܒ ܐܶܡܰܪ ܡܰܠܰܐܟܳܐ ܠܡܰܪܝܰܡ","severity":"info","text":"The passage shifts abruptly from a discourse on humility and martyrdom to the angel's greeting to Mary, likely a structural break indicating a new section or a return to a prior theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܫ","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt readings (e.g., ܐ̱ܢܳܫ for 'man' and ܡܳܪܰܥ for 'Lord'), which may affect interpretation of the humility theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܰܪܝܰܡ","severity":"info","text":"The angel's greeting to Mary as 'blessed among women' and the emphasis on her humility reflect a later Syriac Marian tradition, possibly influenced by liturgical or homiletic developments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, including the exact form of 'man' (ܐ̱ܢܳܫ) and the reference to 'Lord' (ܡܳܪܰܥ), which may be scribal errors or dialectal variants.","The transition from the discussion of sin and martyrdom to the angel's address to Mary is abrupt and may indicate a lacuna or a thematic shift not fully preserved."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܘܶܐܡܪܰܬ ܡܰܪܝܰܡ: ܡܰܘܕܝܳܐ ܐ̱ܢܳܐ ܠܶܗ ܠܰܐܠܳܗܳܐ ܕܚܳܪ ܒܡܽܘܟܳܟܳܐ ܕܰܐܡܬܶܗ ܘܠܳܐ ܒܫܽܘܦܪܳܐ ܘܠܳܐ ܒܥܽܘܬܪܳܐ. ܐܶܠܽܘ ܐܺܝܬ ܗ̱ܘܳܐ ܓܶܝܪ ܐܰܢ̱ܬܬܳܐ ܐ̱ܚܪܺܬܳܐ ܕܡܰܟܺܝܟܳܐ ܗ̱ܘܳܬ ܡܶܢ ܡܰܪܝܰܡ: ܡܶܢܳܗ ܡܶܬܺܝܠܶܕ ܗ̱ܘܳܐ ܡܫܺܝܚܳܐ: ܗܰܘ ܡܰܟܺܝܟܳܐ ܕܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܕܺܐܝܬܰܘܗ̱ܝ ܪܳܚܡܳܐ ܕܡܰܟܺܝܟܽܘܬܳܐ܀ ܡܶܟܺܝܠ ܗܘܳܐ ܐܳܕܳܡ ܒܰܐܪܥܳܐ: ܫܡܰܝܳܢܳܐ ܗܘܳܐ ܬܰܚܬܳܝܳܐ: ܪܽܘܚܳܢܳܐ ܗܘܳܐ ܦܰܓܪܳܢܳܐ: ܢܦܶܫ ܚܰܝ̈ܶܐ ܗܘܰܘ ܛܰܥܡܰܬ ܡܰܘܬܳܐ. ܘܶܐܬܪܰܟܢܰܬ ܪܰܒܽܘܬܳܐ ܘܡܰܠ̱ܠܰܬ ܥܰܡ ܐܳܕܳܡ. ܘܰܥܪܰܩܘ ܐܳܕܳܡ ܘܚܰܘܳܐ ܘܶܐܬܛܰܫܺܝܘ ܒܶܝܬ ܐܺܝܠܳܢ̈ܳܐ ܕܩܳܝܡܺܝܢ ܒܰܐܪܥܳܐ. ܘܶܐܡܰܪ ܡܳܪܝܳܐ ܠܳܐܕܳܡ: ܐܰܝܟܳܐ ܐܰܢ̱ܬ ܐܳܕܳܡ: ܕܠܰܝܬܰܝܟ ܒܶܝܬ ܥܺܝܪ̈ܶܐ ܥܶܠܳܝ̈ܶܐ؟ ܘܶܐܡܰܪ: ܕܩܳܠܳܟ ܫܶܡܥܶܬ ܘܶܐܬܛܰܫܺܝܬ ܡܶܢ ܩܕܳܡܰܝܟ: ܕܒܳܗܶܬ ܐ̱ܢܳܐ ܕܶܐܚܙܶܝܟ ܐܳܦ ܒܰܐܪܥܳܐ: ܗܰܘ ܕܒܰܫܡܰܝܳܐ ܐܰܡܺܝܢܳܐܺܝܬ ܩܕܳܡ ܦܰܪܨܽܘܦܳܟ ܩܳܐܶܡ ܗ̱ܘܺܝܬ: ܘܗܳܫܳܐ ܚܳܙܶܐ ܐܰܢ̱ܬ ܦܽܘܪܣܳܝܝ. ܗܳܢܰܘ ܕܶܝܢ ܒܳܗܶܬ ܐ̱ܢܳܐ ܒܡܶܕܶܡ ܕܶܐܬܪܰܥܺܝܬ ܘܫܳܛܶܬ ܡܶܠܬܳܟ: ܘܠܳܐ ܝܶܕܥܶܬ ܕܠܳܐ ܥܰܦܪܳܐ ܗܳܘܶܐ ܐܰܝܟ ܓܳܒܽܘܠܶܗ: ܘܠܳܐ ܡܶܫܟܰܚ ܕܢܶܥܡܰܪ ܥܒܺܝܕܳܐ ܥܰܡ ܥܳܒܽܘܕܶܗ ܐܶܠܳܐ ܐܶܢ ܒܪ̈ܰܚܡܶܐ ܟܰܕ ܢܶܬܡܰܟܰܟ. ܘܶܐܡܰܪ ܡܳܪܝܳܐ ܠܳܐܕܳܡ: ܗܳܐ ܡܶܢ ܡܶܕܶܡ ܕܙܰܗܰܪܬܳܟ ܡܶܢܶܗ ܐܶܬܚܰܫܰܚܬ. ܗܳܢܰܘ ܕܶܝܢ ܠܰܫܡܰܝܳܐ ܐܰܣܠܺܝܬ ܘܰܓܒܰܝܬ ܐܰܪܥܳܐ. ܗܳܢܰܘ ܕܶܝܢ ܠܺܐܝܠܳܢܳܐ ܛܳܒܳܐ ܫܒܰܩܬ: ܠܗܰܘ ܕܠܳܐ ܝܳܕܰܥ ܗ̱ܘܰܝܬ ܒܶܗ ܒܺܝܫܬܳܐ: ܘܰܢܚܶܬܬ ܠܗܰܘ ܕܺܝܕܰܥܬ ܒܶܗ ܒܺܝܫܬܳܐ ܘܛܳܒܬܳܐ. ܗܳܢܰܘ ܕܶܝܢ: ܢܦܰܠܬ ܡܶܢ ܫܡܰܝܳܐ ܠܰܐܪܥܳܐ. ܥܰܠ ܡܳܢܳܐ ܐܳܕܳܡ؟ ܐܳܡܰܪ ܠܶܗ ܕܚܰܘܳܐ ܡܠܰܟܬܰܢܝ؟","english":"And Mary said: I confess to God that he looked upon the humility of his handmaid, and not upon beauty nor upon wealth. For if there had been another woman who was more humble than Mary, from her the Messiah would have been born—that humble one who is the friend of humility among all the living. Then Adam was on the earth; he was a lower heaven; he was a spiritual body; the taste of death was the life of the soul. And greatness was shaken and spoke with Adam. And Adam and Eve fled and hid themselves among the trees that stand in the earth. And the Lord said to Adam: Where are you, Adam, that you are not among the watchers above? And he said: I heard your voice and hid myself from before you, because I am ashamed to see you also on the earth—I who in heaven stood confidently before your face, and now you see my disgrace. That one, then, is ashamed of what I did, and your word is foolish, and you did not know that there is no dust like his boundary, and the created cannot dwell with its creator except through mercy when it humbles itself. And the Lord said to Adam: Behold, from what I warned you, you have been brought to need. That one, then, you despised heaven and chose earth. That one, then, you abandoned the good tree, that in which you knew no evil, and you descended to that in which you knew both evil and good. That one, then, you fell from heaven to earth. On what account, Adam? He said to him: Because Eve, the queen,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܪܝܰܡ","severity":"info","text":"Mary is introduced as a speaker, a rare direct attribution in this homily. The Syriac form ܡܰܪܝܰܡ (Maryam) is the standard spelling.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܺܝܚܳܐ","severity":"info","text":"The phrase 'from her the Messiah would have been born' echoes the typology of Mary as the humble vessel for Christ, drawing on Lukan infancy narratives (Luke 1:26–38) and patristic parallels.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܳܕܳܡ ܒܰܐܪܥܳܐ: ܫܡܰܝܳܢܳܐ ܗܘܳܐ ܬܰܚܬܳܝܳܐ","severity":"info","text":"The description of Adam as 'a lower heaven' and 'a spiritual body' reflects a Syriac exegetical tradition that Adam was originally a luminous, angelic being before the Fall, as found in Ephrem and later authors.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܡܰܪ ܡܳܪܝܳܐ ܠܳܐܕܳܡ","severity":"info","text":"The passage shifts from Mary's speech to a dialogue between God and Adam, marked by the repeated formula 'And the Lord said to Adam'. This is a structural cue for a new narrative segment.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܰܘܳܐ ܡܠܰܟܬܰܢܝ","severity":"info","text":"Eve is called 'the queen' (ܡܠܰܟܬܰܢܝ, malktha), a title not common in Syriac literature. This may parallel the epithet 'queen of the earth' or echo the idea of Eve as a royal figure in some apocryphal traditions.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܡܰܪ ܠܶܗ ܕܚܰܘܳܐ ܡܠܰܟܬܰܢܝ","severity":"caution","text":"The final sentence is incomplete in the Syriac: 'He said to him: Because Eve, the queen,' breaks off. The English draft supplies 'the queen' but the text may be lacunose or the homily continues into the next passage.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker at the start ('And Mary said') is not explicitly marked in the Syriac as a new speaker; the previous passage ends with a third-person reference to a humble man, so the transition to Mary is abrupt.","The phrase 'the taste of death was the life of the soul' is syntactically ambiguous: it may mean that the experience of death became the soul's life, or that the soul's life was like the taste of death."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܚܰܘܳܐ ܐܳܡܪܳܐ ܕܚܶܘܝܳܐ ܡܰܠܟܰܢܝ؟ ܚܶܘܝܳܐ ܐܳܡܰܪ ܡܳܪܽܘܕܳܐ ܫܰܕܠܰܢܝ ܘܫܰܕܪܳܢܝ؟ ܡܶܛܽܠ ܓܶܝܪ ܕܦܰܩܕܶܗ ܐܰܠܳܗܳܐ ܠܳܐܕܳܡ ܕܠܳܐ ܢܶܫܬܡܰܥ ܠܶܗ: ܠܳܐ ܗܽܘ ܘܠܳܐ ܚܰܘܳܐ: ܠܗܰܘ ܕܰܡܪܰܕ ܥܰܠ ܡܶܠܰܬ ܡܳܪܶܗ: ܐܰܝܟ ܕܡܶܢ ܠܥܶܠ ܐܰܦܺܝܣܢ ܐܰܝܟܰܢ ܡܪܰܕ: ܡܶܛܽܠܗܳܢܳܐ ܫܰܕܰܪ ܚܶܘܝܳܐ ܡܶܛܽܠ ܕܫܰܕܠܶܗ ܘܶܐܫܬܰܥܒܰܕ ܠܶܗ܀ ܒܗܳܝ ܓܶܝܪ ܕܰܡܪܰܕ ܘܰܐܠܳܗܳܐ ܣܰܚܦܶܗ: ܗܘܳܐ ܤܳܛܳܢܳܐ ܒܰܪ ܚܶܫܽܘܟܳܐ ܒܨܶܒܝܳܢܶܗ. ܘܰܐܗܡܺܝ ܠܶܗ ܘܠܳܐ ܩܰܛܠܶܗ ܡܶܛܽܠ ܢܰܓܺܝܪܽܘܬ ܪܽܘܚܶܗ: ܘܠܳܐ ܬܳܐܶܒ ܗ̱ܘܳܐ ܡܶܛܽܠ ܩܰܫܝܽܘܬܶܗ ܘܡܳܪܽܘܕܽܘܬܶܗ. ܘܰܚܠܳܦ ܕܠܳܐ ܦܠܰܚ ܠܡܳܪܝܳܐ ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܰܟܬܺܝܒ ܗ̱ܽܘ ܕܰܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܬܶܣܓܽܘܕ ܘܠܶܗ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܬܶܦܠܽܘܚ ܘܬܶܬܟܰܫܰܦ: ܐܶܠܳܐ ܕܰܠܩܽܘܒܠܳܗ ܕܗܳܕܶܐ ܒܶܪ̈ܝܳܬܳܐ ܐ̱ܚܪ̈ܳܢܝܳܬܳܐ ܫܰܕܶܠ ܘܰܡܪ̈ܰܕܝ: ܐܰܝܟ ܕܰܠܚܶܘܝܳܐ ܘܠܳܐܕܳܡ ܘܰܠܚܰܘܳܐ ܐܰܠܶܦ ܐܶܢܽܘܢ ܕܢܶܡܪܕܽܘܢ. ܘܰܢܦܰܠ ܐܳܕܳܡ ܡܶܢ ܫܡܰܝܳܐ: ܒܗܳܝ ܫܽܘܪܰܥܬܳܐ ܕܰܫܪܰܥ ܘܰܢܦܰܠ ܡܳܪܽܘܕܳܐ. ܡܳܪܽܘܕܳܐ ܓܶܝܪ ܥܠܰܘܗ̱ܝ ܣܶܠܩܰܬ ܗ̱ܘܳܬ ܡܰܚܫܰܒܬܳܐ ܕܢܶܗܘܶܐ ܐܰܠܳܗܳܐ. ܘܟܰܕ ܐܶܬܗܰܓܰܡ ܠܶܗ: ܐܶܬܳܐ ܫܰܕܠܶܗ ܠܳܐܕܳܡ ܕܢܶܫܪܰܥ ܢܶܦܶܠ ܠܶܗ ܕܢܶܗܘܶܐ ܠܶܗ ܒܪܳܐ ܘܬܰܠܡܺܝܕܳܐ. ܘܠܳܐ ܐܰܢܺܝܚܶܗ ܐܰܠܳܗܳܐ ܐܰܝܟ ܡܶܕܶܡ ܕܶܐܬܪܰܥܺܝ: ܐܶܠܳܐ ܚܰܢܶܗ ܠܳܐܕܳܡ ܘܰܠܚܰܘܳܐ ܒܰܬܝܳܒܽܘܬܗܽܘܢ: ܘܣܳܡ ܠܗܽܘܢ ܢܳܡܽܘܣܳܐ ܒܰܐܪܥܳܐ: ܕܶܐܢ ܥܳܒܶܕ ܠܶܗ ܒܰܪܢܳܫܳܐ ܚܳܝܶܐ ܒܶܗ.","english":"Eve says: The serpent deceived me. The serpent says: The rebel led me astray and sent me. For because God commanded Adam not to listen to him, neither he nor Eve, to that one who rebelled against the word of his Lord, as it went up above, he rebelled in like manner. Therefore the serpent was sent because he led him astray and he was enslaved by him. For in that he rebelled, and God overthrew him, he became a rebel, a son of darkness by his own will. And he spared him and did not kill him because of the gentleness of his spirit, and he did not repent because of his hardness and his rebelliousness. And instead of serving the Lord as the Lord said, for it is written that you shall worship the Lord your God and serve and entreat him alone, but contrary to this, he led other creatures astray and made them rebellious, as he taught the serpent and Adam and Eve the way of rebellion. And Adam fell from heaven, in that beginning which the rebel began and fell. For the rebel had the thought that he would be God. And when he was rebuked, he came and led Adam astray so that he began to fall, that he might be his son and disciple. And God did not spare him as he had intended, but he spared Adam and Eve in their repentance, and he set for them a law on earth, that whoever observes it, a human being lives by it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܶܘܝܳܐ ܐܳܡܰܪ ܡܳܪܽܘܕܳܐ ܫܰܕܠܰܢܝ ܘܫܰܕܪܳܢܝ","severity":"info","text":"The serpent claims the rebel (Satan) led and sent it, shifting blame from Eve to Satan. This aligns with the homily's theme of tracing rebellion back to Satan's original fall.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܽܘܕܳܐ","severity":"info","text":"The term ܡܳܪܽܘܕܳܐ (mārdōdā) means 'rebel' and is used here for Satan, emphasizing his disobedience. It recurs in the passage to link Satan's rebellion with Adam's fall.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܟܬܺܝܒ ܗ̱ܽܘ ܕܰܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܬܶܣܓܽܘܕ ܘܠܶܗ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܬܶܦܠܽܘܚ ܘܬܶܬܟܰܫܰܦ","severity":"info","text":"This echoes Exodus 20:3-5 (worship of God alone) and Deuteronomy 6:13 (serve and entreat), adapted to contrast with Satan's leading others astray.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܰܢܦܰܠ ܐܳܕܳܡ ܡܶܢ ܫܡܰܝܳܐ","severity":"info","text":"Adam's fall from heaven reflects a tradition in Syriac literature (e.g., Ephrem, Nisibene Hymns) where Adam was originally placed in a celestial paradise and fell to earth after sin.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܚܠܳܦ ܕܠܳܐ ܦܠܰܚ ܠܡܳܪܝܳܐ","severity":"info","text":"The passage contrasts Satan's failure to serve God with his leading others astray, forming a chiastic structure: rebellion → fall → leading others to rebellion → fall.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܣܳܡ ܠܗܽܘܢ ܢܳܡܽܘܣܳܐ ܒܰܐܪܥܳܐ","severity":"info","text":"God's law on earth for Adam and Eve after repentance prefigures Mosaic law, a typology common in Syriac homilies (e.g., Jacob of Serugh) linking Eden to Sinai.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܡܰܠܟܰܢܝ? and ܐܰܝܟܰܢ) that may be scribal errors; the translation follows the most plausible emendation."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܘܡܶܛܽܠ ܗܳܕܶܐ ܕܶܐܬܚܰܒܰܠ ܗܽܘ ܘܚܰܒܶܠ ܠܰܐܚܪ̈ܳܢܶܐ: ܠܳܐ ܚܳܝܣܳܐ ܝܰܡܺܝܢܶܗ ܕܝܶܫܽܘܥ ܥܠܰܘܗ̱ܝ ܘܥܰܠ ܚܽܘܒܳܠܶܗ ܘܥܰܠ ܬܰܫܢܺܝܩܶܗ: ܕܰܐܝܟ ܕܚܰܒܶܠ ܡܶܬܚܰܒܰܠ: ܘܟܽܠ ܢܰܦܫܳܐ ܕܡܰܪܶܕ ܘܰܐܘܒܶܕ: ܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ ܬܳܒܰܥ ܠܶܗ: ܘܟܽܠܡܶܕܶܡ ܕܚܳܛܶܦ ܡܶܢ ܒܶܪ̈ܝܳܬܶܗ ܬܳܒܰܥ ܠܶܗ: ܕܥܳܒܰܪ ܬܰܫܢܺܝܩܳܐ ܕܟܽܠܗܽܘܢ ܪ̈ܰܫܺܝܥܶܐ ܘܬܰܫܢܺܝܩܶܗ ܕܺܝܠܶܗ ܢܶܗܘܶܐ ܩܰܝܳܡ ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ: ܘܗܳܘܶܐ ܚܰܪܺܝܦ ܡܶܢ ܟܽܠ ܬܰܫܢ̈ܺܝܩܺܝܢ ܘܰܡܬܰܚܬܳܝ ܡܶܢ ܟܽܠܗܽܘܢ܀ ܚܳܣ ܠܶܗ ܠܡܳܪܰܢ ܕܢܶܫܓܽܘܪ ܓܺܗܰܢܳܐ ܕܐ̱ܢܳܫܳܐ ܐܰܝܟ ܕܺܝܠܶܗ: ܡܶܛܽܠ ܕܠܳܐ ܐ̱ܢܳܫ ܚܰܒܶܠ ܐܰܟܘܳܬܶܗ: ܐܶܠܳܐ ܐܶܢ ܪ̈ܽܘܚܶܐ ܛܰܢ̈ܦܳܬܳܐ: ܗܳܠܶܝܢ ܕܰܗ̈ܘܰܝ ܠܶܗ ܒ̈ܢܳܬܳܐ ܘܰܡܫܰܥܒ̈ܕܳܢ ܠܶܗ: ܕܳܐܦ ܗܶܢܶܝܢ ܒܰܪ̈ܝܳܢ ܗ̱ܘܰܝ̈ ܠܬܶܫܡܶܫܬܳܐ: ܐܰܝܕܳܐ ܕܰܨܒܳܐ ܐܰܠܳܗܳܐ ܕܢܶܒܪܶܐ ܐܶܢܶܝܢ. ܘܶܐܫܬܡܰܥ̈ܝ ܠܣܳܛܳܢܳܐ ܐܰܝܟ ܚܶܘܝܳܐ: ܘܶܐܬܛܰܢܰܦ̈ܝ ܘܰܗܘܰܝ̈ ܤܳܛܳܢܳܐ: ܘܳܠܐ ܬܽܘܒ ܐܶܬܩܰܕ̈ܰܫܝ. ܟܽܠܢܳܫ ܓܶܝܪ ܕܰܐܪܫܰܥ ܒܕܳܪܕܳܪ ܡܰܪܡܰܪܘ. ܗܳܢܳܐ ܕܶܝܢ ܒܟܽܠ ܕܳܪ̈ܺܝܢ ܡܰܪܡܰܪ: ܟܡܳܐ ܕܗܳܘܶܐ ܗܳܢ ܥܳܠܡܳܐ ܡܰܪܡܰܪ: ܡܶܛܽܠ ܕܰܫܦܰܪ ܠܳܐܕܳܡ ܘܠܰܒܢܰܘ̈ܗ̱ܝ ܕܰܢܡܰܪܡܪܽܘܢ ܪܽܘܚܶܗ ܕܡܳܪܰܢ ܒܝܽܘܠܦܳܢܶܗ ܕܺܝܠܶܗ ܕܒܺܝܫܳܐ. ܗܳܟܰܢܳܐ ܟܡܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܗܰܘ ܥܳܠܡܳܐ ܕܰܥܬܺܝܕ ܡܶܬܡܰܪܡܰܪ ܘܡܶܫܬܰܢܰܩ ܒܛܰܘܦܳܢܳܐ ܕܢܽܘܪܳܐ: ܐܰܝܟ ܕܶܐܬܳܐ ܛܰܘܦܳܢܳܐ ܥܰܠ ܒܢܰܝ̈ ܐܳܕܳܡ ܕܡܰܝ̈ܳܐ ܒܡܶܠܬܶܗ ܘܰܒܛܳܥܝܽܘܬܶܗ܀ ܡܶܟܺܝܠ ܫܰܪܺܝ ܐܰܠܳܗܳܐ ܠܡܶܬܪܰܚܳܡܽܘ ܥܰܠ ܐܳܕܳܡ ܘܚܰܘܳܐ.","english":"And because of this, he was corrupted and corrupted others. Not sparing the mercy of Jesus upon him and upon his corruption and his affliction: for as he corrupted, he was corrupted; and every soul that rebelled and destroyed, a soul for a soul demands him; and everything that he snatched from his creatures demands him; so that the affliction of all the wicked and his own affliction will stand for eternity of eternities, and it will be sharper than all afflictions and lower than all of them. He spared the Lord of the one who would err the Gehenna of the serpent like his own, because the serpent did not corrupt like him, but rather the spirits of the deluded ones, those who were daughters to him and subjected to him, for even they were created for the service which God desired when he created them. And they obeyed Satan like the serpent, and they were turned and became Satan, and were never again sanctified. For every time that one has done evil in every generation, he has embittered. This one, however, in every generation embitters: as long as this world exists, he embitters, because it pleased Adam and his sons that they embittered the spirit of the Lord by the teaching of the evil one. Thus, as that world which is destined to be embittered and afflicted by the flood of the mountain, so the flood came upon the sons of Adam by water, through his word and his error. Then God began to have mercy on Adam and Eve.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܰܫܥܺܝܩܶܗ","severity":"info","text":"The Syriac noun ܬܰܫܥܺܝܩܳܐ (tašʿīqā) denotes 'affliction' or 'torment', often with eschatological overtones. Here it is used repeatedly to describe the perpetual punishment of the wicked.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܶܐܬܳܐ ܛܰܘܦܳܢܳܐ ܥܰܠ ܒܢܰܝ̈ ܐܳܕܳܡ ܕܡܰܝ̈ܳܐ","severity":"info","text":"The 'flood of water' upon the sons of Adam alludes to the Genesis flood narrative (Gen 6–9), interpreted here as a consequence of Adam's sin and the evil one's teaching.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܺܗܰܢܳܐ ܕܐ̱ܢܳܫܳܐ","severity":"info","text":"The phrase 'Gehenna of the serpent' reflects a Syriac tradition identifying the serpent of Eden with Satan and locating his punishment in hell. This motif appears in other Syriac works such as the Cave of Treasures.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܫܬܡܰܥ̈ܝ ܠܣܳܛܳܢܳܐ ܐܰܝܟ ܚܶܘܝܳܐ","severity":"info","text":"This passage shifts from the serpent's punishment to a general condemnation of those who obey Satan, using the serpent as a type. The repetition of 'embitter' (ܡܰܪܡܰܪ) ties the narrative to a cyclical view of sin across generations.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܳܠܐ ܬܽܘܒ ܐܶܬܩܰܕ̈ܰܫܝ","severity":"info","text":"The statement that the spirits 'were never again sanctified' reflects a deterministic soteriology common in Syriac ascetical and homiletic literature, where apostasy is irreversible.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord of the one who would err' (ܡܳܪܰܥ ܕܢܶܫܓܽܘܪ) is ambiguous; it may refer to God or to a human master. The translation takes it as God sparing the serpent's punishment.","The phrase 'flood of the mountain' (ܛܰܘܦܳܢܳܐ ܕܢܽܘܪܳܐ) is unclear; it may refer to a specific eschatological event or a local tradition."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܘܰܥܒܰܕ ܐܰܠܳܗܳܐ ܟܽܘܬܺܝܢ̈ܝܳܬܳܐ ܕܡܶܫܟܳܐ ܘܰܐܠܒܶܫ ܐܶܢܽܘܢ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܘܠܳܐ ܐܰܝܟ ܣܰܟܠܽܘܬܶܗ ܘܰܐܝܟ ܡܶܕܶܡ ܕܶܐܬܪܰܥܺܝ ܐܳܕܳܡ ܥܒܰܕ ܠܶܗ ܓܳܒܽܘܠܶܗ. ܐܶܠܽܘ ܓܶܝܪ ܐܰܝܟ ܣܰܟܠܽܘܬܶܗ ܡܣܳܦܽܘ ܡܣܺܝܦ ܗ̱ܘܳܐ ܠܶܗ: ܘܰܐܝܟ ܕܠܳܐ ܐܺܝܬܰܘܗ̱ܝ ܥܳܒܶܕ ܗ̱ܘܳܐ ܠܶܗ. ܐܶܠܳܐ ܗܽܘ ܐܳܕܳܡ ܒܚܺܐܪܽܘܬܶܗ ܓܒܳܐ ܠܶܗ ܥܰܡܠܳܐ ܡܶܕܶܡ ܕܺܐܝܬܰܘܗ̱ܝ ܣܰܩܽܘܒܠܳܐ ܕܰܓܡܺܝܪܽܘܬܳܐ: ܘܰܒܨܶܒܝܳܢܶܗ ܛܥܶܢ ܨܶܦܬܳܐ: ܡܶܕܶܡ ܕܚܳܢܶܩ ܠܰܐܝܠܶܝܢ ܕܒܳܥܶܝܢ ܕܢܶܬܥܰܠܽܘܢ ܠܪܰܘܡܳܐ ܥܶܠܳܝܳܐ: ܡܶܛܽܠ ܕܰܫܡܰܥ ܡܶܠܟܳܐ ܕܡܰܢ ܕܰܗܘܳܐ ܠܶܗ ܐܰܝܟ ܫܳܩܶܠܛܰܥܢܳܐ ܕܫܰܦܺܝܪ̈ܳܬܳܐ: ܘܓܰܠܙܶܗ ܡܶܢ ܫܽܘܦܪ̈ܶܐ ܫܡܰܝ̈ܳܢܶܐ ܘܰܐܣܪܶܗ ܒܫܽܘܦܪܳܗ ܕܰܐܪܥܳܐ. ܘܶܐܬܪܰܓܪܰܓ ܐܳܕܳܡ ܠܫܽܘܦܪܳܐ ܬܰܚܬܳܝܳܐ: ܘܶܐܬܓܠܶܙ ܡܶܢ ܫܡܰܝܳܢܳܐ. ܘܰܒܥܶܠܰܬ ܕܡܶܬܚܙܶܐ ܗܳܢܳܐ ܥܳܒܽܘܪܳܐ ܠܥܰܝ̈ܢܶܐ ܕܒܶܣܪܳܐ: ܣܰܓܺܝ ܚܰܒܺܝܒ ܠܡܰܢ ܕܠܰܝܬ ܠܶܗ ܥܰܝ̈ܢܶܐ ܕܪܽܘܚܳܐ ܕܰܢܚܽܘܪ ܒܫܽܘܦܪܳܐ ܫܡܰܝܳܢܳܐ. ܘܳܐܕܳܡ ܕܺܐܝܬ ܗ̱ܘܳܐ ܠܶܗ ܥܰܝ̈ܢܶܐ ܚܳܙܶܐ ܗ̱ܘܳܐ ܠܶܗ: ܥܰܘܰܪ ܐܶܢܶܝܢ ܒܺܝܫܳܐ: ܒܗܳܕܶܐ ܕܶܐܡܰܪ ܠܶܗ ܕܬܽܘܒ ܝܳܪܶܒ ܐܰܢ̱ܬ ܘܗܳܘܶܐ ܐܰܢ̱ܬ ܥܰܡ ܒܳܪܽܘܝܳܟ܀ ܀ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܟܐ܀ ܀ܕܥܰܠ ܐܺܝܠܳܢܳܐ ܕܳܐܕܳܡ܀","english":"And God made garments of skin and clothed Adam in his mercy, not according to his folly nor according to what Adam had intended for his own punishment. For if according to his folly he had been fittingly cut off, and as if he were not, he would have been made. But Adam, in his freedom, chose for himself a labor that is the opposite of perfection, and by his will he tasted the cup, something that chokes those who desire to ascend to the high height, because he heard the counsel of the king of the world, which was to him like a taker of beautiful things, and he was shorn from the celestial beauties and bound by the beauty of the earth. And Adam desired the lower beauty and was shorn from heaven. And because this passing thing is visible to the eyes of the flesh, it is very beloved to those who have no eyes of the spirit to behold the heavenly beauty. And Adam, who had eyes, saw it, but his eyes were blinded by evil, in that it was said to him, \"Return, you will increase, and you will be with your Creator.\" End of Memra 21, On the Tree of Adam.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܘܬܺܝܥ̈ܝܳܬܳܐ","severity":"info","text":"The Syriac term kutyāṯā (garments of skin) echoes the biblical 'garments of skin' given to Adam and Eve (Gen 3:21), but here it is reinterpreted as a divine act of mercy, not punishment.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܬܽܘܒ ܝܳܪܶܒ ܐܰܥ̱ܬ ܘܗܳܘܶܐ ܐܰܥ̱ܬ ܥܰܡ ܒܳܪܽܘܝܳܟ","severity":"info","text":"The final command 'Return, you will increase, and you will be with your Creator' is not a direct biblical quotation but echoes the theme of repentance and restoration found in Syriac exegesis of Genesis.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܠܟܳܐ ܕܡܰܥ","severity":"info","text":"The 'king of the world' (malkā d-mʿ) is a common Syriac epithet for Satan, reflecting the dualistic cosmology of this homily where earthly beauty is a snare set by the adversary.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage concludes the homily with a moral exhortation: Adam's free choice of lower beauty leads to blindness, and the closing call to return frames the narrative as a lesson in repentance.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܽܘܦܪ̈ܶܐ ܫܡܰܝ̈ܳܥܶܐ","severity":"info","text":"The contrast between 'celestial beauties' and 'beauty of the earth' parallels the Syriac tradition of the two trees (Tree of Life vs. Tree of Knowledge), as seen in Ephrem's Hymns on Paradise.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܐܠܒܶܫ ܐܶܥ̱ܘܥ","severity":"caution","text":"The phrase 'clothed Adam' (albēš ʾeṭwʿ) is ambiguous: it may mean God clothed Adam in garments of skin, or metaphorically invested him with mercy. The translation follows the latter, but the Syriac allows both.","cites":[{"key":"ed:dsc-208","label":"source edition: Memra 21: On the Tree of Adam","url":"https://syriaccorpus.org/208"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king of the world' is not explicitly named as Satan in the text, but the context strongly supports this reading.","The phrase 'garments of skin' could be literal (as in Gen 3:21) or allegorical for mortal flesh; the homily leans toward allegory."],"confidence":"high","notes":[]}]}