{"slug":"dsc-209","id":"syriac:dsc:dsc-209","title":"Memra 22: On the Judgments That Do Not Save Those Who Observe Them","title_source":"Memra 22: On the Judgments That Do Not Save Those Who Observe Them","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":"2026-11-15T05:28:47Z","cost_usd":0.016613},"source":{"registry_id":"syriac:dsc:dsc-209","work_id":"dsc-209","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/209"},"stats":{"passages":27,"english_words":7074,"coptic_letters":0,"source_letters":16484,"commentary_units":153,"commentary_kinds":8,"derived_notes":1,"ambiguities":48,"work_notes":6,"external_links":1,"timeline":4},"summary":{"work":"dsc-209","abstract":"Memra 22: On the Judgments That Do Not Save Those Who Observe Them is an anonymous Syriac homily preserved in a single manuscript (DSC 209). It argues that legal and penal ordinances (dīnē), including talionic justice and divorce practices, are non-salvific unless accompanied by inner conversion. The work survives with scribal corrections and marginalia, suggesting limited monastic circulation. Its critique of ritual without spiritual transformation echoes themes in Shenoute's God Says Through Those Who Are His, though no direct dependence is established. The homily is absent from later lectionaries and florilegia, indicating minimal liturgical or canonical reception.","historical_context":"The homily is dated to the 4th/5th century CE based on theological themes aligning with Syriac ascetic literature of that period, but no external evidence confirms this range. It survives only in a single Syriac manuscript (DSC 209) from an unknown provenance, with scribal corrections and marginalia indicating use in a monastic milieu. The work is anonymous and lacks internal dating. Its critique of legal ordinances (dīnē) as non-salvific reflects late antique Near Eastern legal practices, possibly Jewish or Roman-influenced, and aligns with later Syriac monastic traditions prioritizing mercy over retribution. The homily's limited circulation and absence from canonical traditions suggest it was a marginal text within Syriac Christianity.","significance":"The homily offers a rare witness to early Syriac ascetic reflection on the limits of legal and ritual observance for salvation. Its critique of talionic justice and divorce practices anticipates later monastic emphases on inner conversion. The work's thematic parallel with Shenoute's corpus highlights cross-cultural ascetic discourse, though no direct dependence is established.","timeline":[{"date":"4th/5th c. CE","event":"Probable composition of the homily, based on theological themes."},{"date":"5th–6th c. CE","event":"Possible circulation in Syriac monastic circles, as suggested by manuscript corrections and marginalia."},{"date":"Undated","event":"Single manuscript (DSC 209) copied, with scribal interventions."},{"date":"Modern","event":"Manuscript cataloged and edited; no other witnesses known."}],"relations":[{"work":"God Says Through Those Who Are His","relation":"Thematic parallel in critique of ritual without inner conversion","key":"dossier:coptic-shenoute-god-says-through-those-who-are-his","label":"gap dossier: God Says Through Those Who Are His","url":"https://naxiai.com/christian/gaps/coptic-shenoute-god-says-through-those-who-are-his"}],"external_links":[{"key":"ed:dsc-209","label":"DSC 209 manuscript","url":"https://syriaccorpus.org/209","reason":"Sole surviving witness of the homily."}],"cautions":["Date is uncertain; only a 4th/5th century range is suggested by internal themes, with no external confirmation.","Authorship is anonymous and cannot be attributed to any known figure.","The work survives in a single manuscript, limiting textual criticism and contextualization.","The English translation may render Syriac 'dyn' as 'judgment' where 'ordinance' or 'custom' is more precise, affecting interpretation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000335,"generated":"2026-11-15T05:28:46Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/209"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8684"}],"checks":{"work":"dsc-209","status":"pass","blocking":[],"warnings":[],"stats":{"passages":27,"translated":27,"commentary_passages":27,"commentary_units":153,"english_words":7074,"source_letters":24102,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives only in a single Syriac manuscript (DSC 209), which shows signs of scribal correction and marginalia, suggesting limited circulation within a monastic milieu.","cites":[{"key":"ed:dsc-209","label":"source edition: Memra 22: On the Judgments That Do Not Save Those Who Observe Them","url":"https://syriaccorpus.org/209"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The homily is anonymous and lacks internal dating. Its theological themes align with 5th–6th century Syriac ascetic literature, but no external evidence confirms this range.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"No known liturgical or canonical reception in East or West Syriac traditions. The work is absent from later lectionaries and florilegia, indicating limited impact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally renders Syriac 'ܕܝܢ' (dyn) as 'judgment' where 'ordinance' or 'custom' may be more precise, affecting the argument about non-salvific practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not collate the sole manuscript against other witnesses, as none are known. Variant readings from the margin are noted but not fully analyzed.","cites":[{"key":"ed:dsc-209","label":"source edition: Memra 22: On the Judgments That Do Not Save Those Who Observe Them","url":"https://syriaccorpus.org/209"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The homily’s critique of ritual without inner conversion echoes themes in Shenoute’s 'God Says Through Those Who Are His' (dossier:coptic-shenoute-god-says-through-those-who-are-his), though no direct dependence is established.","cites":[{"key":"dossier:coptic-shenoute-god-says-through-those-who-are-his","label":"gap dossier: God Says Through Those Who Are His","url":"https://naxiai.com/christian/gaps/coptic-shenoute-god-says-through-those-who-are-his"}],"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: 27 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":27},"term_index":[],"citations":{"dossier:coptic-shenoute-god-says-through-those-who-are-his":{"label":"gap dossier: God Says Through Those Who Are His","url":"https://naxiai.com/christian/gaps/coptic-shenoute-god-says-through-those-who-are-his"},"ed:dsc-209":{"label":"source edition: Memra 22: On the Judgments That Do Not Save Those Who Observe Them","url":"https://syriaccorpus.org/209"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܥܶܣܪܺܝܢ ܘܰܬܪ̈ܶܝܢ ܕܥܰܠ ܕܺܝܢ̈ܶܐ ܕܠܳܐ ܚܳܐܶܝܢ ܒܗܽܘܢ ܥܳܒ̈ܽܘܕܰܝܗܽܘܢ\nܢܦܰܪܶܫ ܡܶܟܺܝܠ ܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ ܡܳܐ ܕܰܢܛܰܪ ܐܶܢܽܘܢ. ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ ܫܶܢܳܐ ܚܠܳܦ ܫܶܢܳܐ. ܦܰܟܳܐ ܚܠܳܦ ܦܰܟܳܐ. ܟܘܳܝܳܐ ܚܠܳܦ ܟܘܳܝܳܐ. ܨܽܘܠܦܬܳܐ ܚܠܳܦ ܨܽܘܠܦܬܳܐ. ܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ. ܗܳܢܰܘ ܕܶܝܢ ܠܰܡ ܟܽܠܡܶܕܶܡ: ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ. ܪܚܰܡ ܠܰܡ ܠܡܰܢ ܕܪܳܚܶܡ ܠܳܟ ܘܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ. ܘܶܐܢ ܡܳܚܶܐ ܐܰܢ̱ܬ ܠܰܐܒܽܘܟ: ܩܰܪܶܒ ܩܽܘܪܒܳܢܳܐ ܒܗܰܝܟܠܳܐ. ܘܡܰܢ ܕܨܳܒܶܐ ܠܰܡ ܕܢܶܫܒܽܘܩ ܐܰܢ̱ܬܬܶܗ: ܢܶܬܶܠ ܠܳܗ ܟܬܳܒܳܐ ܕܕܽܘܠܳܠܳܐ: ܟܰܕ ܠܳܐ ܓܳܪܰܬ: ܡܶܕܶܡ ܕܠܳܐ ܫܰܦܺܝܪ ܠܳܐ ܠܡܳܪܰܢ ܘܠܳܐ ܠܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ. ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܠܳܐ ܫܰܦܺܝܪܺܝܢ: ܘܕܺܝܢ̈ܶܐ ܕܠܳܐ ܢܺܐܚܽܘܢ ܒܗܽܘܢ. ܘܰܠܡܳܢܳܐ ܝܰܗ̱ܒ ܐܶܢܽܘܢ ܡܳܪܰܢ؟ ܐܶܠܳܐ ܡܶܛܽܠ ܕܗܶܢܽܘܢ ܨܒܰܘ. ܘܥܰܠ ܡܳܢܳܐ ܐܰܩܺܝܡܘ ܥܠܰܝܗܽܘܢ ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ؟ ܘܥܰܠ ܡܳܢܳܐ ܐܰܦܶܣ ܠܗܽܘܢ ܕܢܶܦܪܥܽܘܢ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ: ܐܳܦ ܗܶܢܽܘܢ ܚܰܕ ܠܚܰܕ؟ ܡܶܛܽܠ ܕܶܝܢ ܕܺܐܝܬ ܐ̱ܢܳܫܳܐ ܐܳܦ ܝܰܘܡܳܢ: ܕܒܳܥܶܝܢ ܕܢܶܡܪܕܽܘܢ ܡܶܢ ܬܚܶܝܬ ܦܽܘܩܕܳܢܳܐ: ܘܰܡܗܰܠܟܺܝܢ ܒܨܶܒܝܳܢܗܽܘܢ ܘܳܐܡܪܺܝܢ: ܕܠܰܘ ܗܺܝ ܗ̱ܺܝ ܟܺܐܢܽܘܬܳܐ: ܕܠܳܐ ܡܰܒܶܐܫܳܐ ܠܐ̱ܢܳܫ: ܐܶܠܳܐ ܗܳܕܳܐ ܗ̱ܝ ܠܰܡ ܟܺܐܢܽܘܬܳܐ: ܕܰܠܛܳܒ̈ܶܐ ܡܰܛܶܐܒܳܐ ܘܰܠܒܺܝܫ̈ܶܐ ܡܰܒܶܐܫܳܐ: ܐܰܝܟ ܕܳܐܦ ܐܰܠܳܗܳܐ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܘܰܒܝܰܘܡܳܐ ܕܡܰܟܣܳܢܽܘܬܳܐ ܗܳܟܰܢ ܥܳܒܶܕ܀ ܐܶܢ ܡܶܢ ܟܬܳܒ̈ܶܐ ܠܳܐ ܡܶܣܬܰܟܠܺܝܢܰܢ: ܡܶܢܶܗ ܕܥܳܠܡܳܐ ܡܳܐ ܕܰܡܒܰܓܢܺܝܢ ܚܰܕ ܥܰܠ ܚܰܕ: ܠܳܐ ܝܳܕܥܺܝܢܰܢ ܠܳܗ ܠܟܺܐܢܽܘܬܳܐ؟","english":"Memra 22: On the Judgments That Do Not Save Those Who Observe Them\n\nNow distinguish the judgments that do not save those who observe them, what they are. Eye for eye, tooth for tooth, wound for wound, bruise for bruise, blow for blow. This, then, is not everything: evil for evil. Love not the one who loves you, and hate your enemy. And if someone strikes your father, offer an oblation in the temple. And when he wishes to divorce his wife, give her a bill of divorce, without fear, something that is not good for the Lord nor for the sons of men. These are the commandments that are not good, and the judgments that do not save those who observe them. And why does the Lord give them? Only because they wished it. And why did they set evil judges over themselves? And why did they permit themselves to repay evil for evil, even one to another? For there are men even today who desire to free themselves from under the commandment and walk according to their own will, and say: This is not justice, that it does not harm a man; but this is justice, that it afflicts the good and harms the evil, as also God does on the day of judgment and on the day of punishment. Thus they do. If they do not understand from the Scriptures, from the world, what they do one to another, do they not know justice?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܺܝܢ̈ܶܐ","severity":"info","text":"The Syriac term dīnē (judgments) here refers to legal or penal ordinances, not divine judgments. The homily distinguishes them from saving judgments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ","severity":"info","text":"The lex talionis formula (eye for eye) echoes Exodus 21:24 and Leviticus 24:19-20, but the homily treats it as a non-saving judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܬܳܒܳܐ ܕܕܽܘܠܳܠܳܐ","severity":"info","text":"A bill of divorce (ktābā d-dīlālā) reflects late antique Near Eastern legal practice, possibly Jewish or Roman-influenced, which the homily criticizes as not good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a list of talionic penalties to a series of counter-examples (love your enemy, do not divorce), then to a rhetorical question about the origin of such judgments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's rejection of talionic justice as non-saving aligns with later Syriac monastic and ascetic traditions that prioritize mercy over retribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܕܺܝܢ̈ܶܐ vs. ܕܺܝܢ̈ܶܐ) but the sense is clear. The phrase 'ܠܳܐ ܫܰܦܺܝܪ ܠܳܐ ܠܡܳܪܰܢ ܘܠܳܐ ܠܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ' could be read as 'not good for the Lord nor for the sons of men' or 'not good for the Lord nor for the sons of men'—the translation follows the latter."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܟܰܕ ܩܳܥܶܝܢ ܘܳܐܡܪܺܝܢ: ܕܒܳܥܶܐ ܕܢܰܪܡܶܐ ܥܠܰܝ ܦܠܳܢ ܚܽܘܒ̈ܠܶܐ ܒܺܝܫ̈ܶܐ: ܒܩܶܢܝܳܢܝ ܘܰܒܡܰܪ̈ܗܳܛܰܝ: ܘܳܐܡܰܪ ܟܽܠܢܳܫ ܕܠܰܘ ܟܺܐܢܳܐܺܝܬ ܥܳܒܶܕ ܦܠܳܢ ܐܶܠܳܐ ܥܰܘܳܠܳܐܺܝܬ. ܗܳܐ ܐܰܝܟܰܢܳܐ ܩܳܥܶܐ ܟܽܠ ܐ̱ܢܳܫ: ܕܠܳܐ ܡܰܒܶܐܫܳܐ ܟܺܐܢܽܘܬܳܐ. ܘܰܐܝܢܳܐ ܕܰܐܒܶܐܫ ܠܐ̱ܢܳܫ: ܐܰܘ ܐܰܣܟܶܠ ܒܶܗ: ܐܰܘ ܕܒܰܪ ܩܶܢܝܳܢܶܗ: ܡܦܺܝܣ ܠܟܽܠܢܳܫ ܘܳܐܡܰܪ: ܕܰܐܣܟܠܶܬ ܫܒܽܘܩ ܠܺܝ ܘܦܳܪܰܥ ܐ̱ܢܳܐ: ܘܶܐܬܪܰܚܰܡ ܥܠܰܝ. ܘܶܐܠܳܐ ܡܶܬܬܦܺܝܣ ܠܶܗ ܐܳܡܰܪ ܟܽܠ ܕܫܳܡܰܥ: ܘܳܝ ܠܰܘ ܐܰܝܟ ܕܝܳܐܶܐ ܠܰܐܠܳܗܳܐ ܥܳܒܶܕ ܦܠܳܢ: ܕܰܐܠܳܗܳܐ ܐܶܡܰܪ ܕܰܫܒܽܘܩܘ ܚܰܕ ܠܚܰܕ: ܫܰܒܥܺܝܢ ܥܰܠ ܫܒܰܥ. ܘܶܐܠܳܐ ܫܳܒܩܺܝܢ ܐܰܢ̱ܬܽܘܢ ܘܠܳܐ ܐܶܢܳܐ ܫܳܒܶܩ ܐ̱ܢܳܐ ܠܟܽܘܢ. ܐܰܣܟܶܠ ܠܶܗ ܘܰܦܢܳܐ: ܡܶܛܽܠ ܡܰܣܟ̈ܠܳܢܶܐ ܐܶܡܰܪ ܡܳܪܰܢ ܕܛܽܘܒܰܝܗܽܘܢ ܠܰܡܪ̈ܰܚܡܳܢܶܐ ܕܰܥܠܰܝܗܽܘܢ ܢܶܗܘܽܘܢ ܪ̈ܰܚܡܶܐ. ܐܶܢ ܥܰܠ ܡܰܢ ܕܰܐܣܟܶܠ ܠܳܐ ܐ̱ܢܳܫ ܥܳܒܶܕ ܪ̈ܰܚܡܶܐ: ܡܰܢ ܡܶܬܪܰܚܰܡ ܥܰܠ ܡܰܢ ܕܛܳܒ ܡܶܢܶܗ ܐܰܘ ܐܰܟܘܳܬܶܗ؟ ܐܳܡܰܪ ܠܶܗ ܓܶܝܪ ܡܳܢܳܐ ܡܶܬܪܰܚܡܰܬ ܥܠܰܝ؟ ܠܳܐ ܛܳܒ ܐܶܢܳܐ ܡܶܢܳܟ؟ ܘܶܐܢ ܐܳܡܰܪ: ܕܥܰܠ ܟܰܦ̈ܢܶܐ ܘܥܰܪ̈ܛܶܠܳܝܶܐ ܟܬܺܝܒ ܕܐ̱ܢܳܫ ܢܶܬܪܰܚܰܡ: ܠܰܘ ܥܰܠ ܟܰܦ̈ܢܶܐ ܘܥܰܪ̈ܛܶܠܳܝܶܐ ܒܰܠܚܽܘܕ ܡܣܰܝܟܳܐ ܡܶܠܬܳܐ: ܐܶܠܳܐ ܐܳܦ ܥܰܠ ܡܰܢ ܕܡܰܣܟܶܠ ܒܟܽܠ ܨܒܽܘ: ܐܶܢ ܡܶܬܪܰܚܰܡ ܘܫܳܒܶܩ: ܙܶܕܩ̈ܳܬܰܐ ܗ̱ܘ ܥܳܒܶܕ ܐ̱ܢܳܫ ܐܳܦ ܒܗܳܕܶܐ ܡܰܢ ܗܳܟܺܝܠ ܕܥܳܒܶܕ ܒܗܳܢܳܐ ܥܳܠܡܳܐ ܥܰܠ ܡܰܣܟܠܳܢܳܐ ܪ̈ܰܚܡܶܐ: ܥܳܒܕܺܝܢ ܥܠܰܘܗ̱ܝ ܒܗܰܘ ܥܳܠܡܳܐ ܪ̈ܰܚܡܶܐ: ܘܫܳܒܩܺܝܢ ܠܶܗ ܣܰܟܠ̈ܘܳܬܶܗ ܘܰܚܛܳܗܰܘ̈ܗ̱ܝ.","english":"When they cry out and say, \"He wants to cast upon so-and-so evil injuries, by my judgments and my decisions,\" and everyone says, \"So-and-so does not act justly but wickedly.\" Behold, thus every man cries out, that injustice does not harm. But as for one who harms a man, or offends him, or takes his judgment, he appeases everyone and says, \"I have offended; forgive me, and I will pay a man, and have mercy on me.\" And if he is not appeased, everyone who hears says, \"Woe to him! So-and-so does not act as is fitting for God, for God said, 'Forgive one another,' seventy times seven.\" And if you do not forgive, your souls will be left, and no man will forgive you. He offended him and sinned; because of offenses the Lord said, \"Blessed are the merciful, for mercy shall be upon them.\" If, when a man offends, no man shows mercy, how is mercy shown to one who is better than him or his equal? For he says to him, \"How are you merciful to me? Am I not better than you?\" And if he says, \"It is written concerning the palms and the uncircumcised that a man should have mercy,\" the word is not limited only to the palms and the uncircumcised, but also to one who offends in all his will, if he has mercy and forgives, he does righteous deeds. A man also in this matter, then, when in this world he shows mercy on offenders, they will show mercy on him in that world, and they will forgive him his offenses and his sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܳܐܺܝܬ","severity":"info","text":"The adverb ܟܺܐܢܳܐܺܝܬ (kēnāʾīṯ) means 'justly' or 'rightly', derived from ܟܐܢܳܐ (kēnā, 'just'). The contrast with ܥܰܘܳܠܳܐܺܝܬ ('wickedly') sets up the homily's binary between justice and injustice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܰܒܥܺܝܢ ܥܰܠ ܫܒܰܥ","severity":"info","text":"The phrase 'seventy times seven' echoes Jesus’s teaching on forgiveness in Matthew 18:22, though the Syriac wording is closer to the Peshitta tradition. The homily uses it to argue for unlimited forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܦ̈ܢܶܐ ܘܥܰܪ̈ܛܶܠܳܝܶܐ","severity":"info","text":"The terms ܟܰܦ̈ܢܶܐ (kappē, 'palms') and ܥܰܪ̈ܛܶܠܳܝܶܐ ('uncircumcised') likely refer to pagan or non-Christian groups, possibly as a rhetorical foil. The homily insists mercy extends beyond these categories to all who offend willingly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܶܛܽܠ ܡܰܣܟ̈ܠܳܢܶܐ ܐܶܡܰܪ ܡܳܪܰܥ ܕܛܽܘܒܰܝܗܽܘܢ","severity":"info","text":"The phrase 'Blessed are the merciful, for mercy shall be upon them' is not a direct biblical quotation but resembles a sapiential saying. It may reflect a Syriac liturgical or catechetical tradition linking mercy to eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a general condemnation of retributive justice to a dialogic scenario: a wrongdoer pleads for forgiveness, and the community reacts. The repeated conditional 'if' (ܐܶܢ) structures the argument as a series of hypothetical cases.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'palms and uncircumcised' is unclear: it may denote specific groups (e.g., pagans, Gentiles) or be a rhetorical pair for 'all outsiders'.","The phrase 'seventy times seven' could be a loose citation of Matthew 18:22 or a proverbial expression; the homily does not name the source."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܢ ܗܳܟܺܝܠ ܡܰܣܟܶܠ ܒܶܗ ܒܺܝܫܳܐ ܒܐ̱ܢܳܫ: ܢܰܕܢܰܚ ܥܠܰܘܗ̱ܝ ܚܽܘܒܶܗ: ܐܰܝܟ ܕܡܰܕܢܰܚ ܐܰܒܳܐ ܫܶܡܫܶܗ ܥܰܠ ܒܺܝܫ̈ܶܐ܀ ܚܳܙܶܐ ܐܰܢ̱ܬ ܐܰܝܟܰܢ ܩܳܥܶܐ ܐܰܠܳܗܳܐ ܘܰܒܢܰܝܢܳܫ̈ܳܐ: ܕܠܳܐ ܦܳܪܥܳܐ ܟܺܐܢܽܘܬܳܐ ܚܽܘܒ̈ܠܶܐ ܒܺܝܫ̈ܶܐ. ܟܺܐܢܽܘܬܳܐ ܓܶܝܪ ܡܶܬܛܰܠܡܳܐ: ܘܠܳܐ ܦܳܪܥܳܐ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ. ܐܶܠܳܐ ܐܶܢ ܪܫܳܬ ܡܶܪܫܳܐ ܩܕܳܡ ܚܰܕ ܐܰܘ ܬܪ̈ܶܝܢ ܐܰܘ ܬܠܳܬܳܐ: ܐܰܘ ܩܕܳܡ ܥܺܕ̱ܬܳܐ ܟܽܠܳܗ. ܘܶܐܠܳܐ ܨܳܒܶܐ ܐ̱ܢܳܫ ܕܢܶܬܶܠ ܠܳܟ: ܐܰܘܒܶܕ ܕܺܝܠܳܟ ܘܠܳܐ ܬܶܦܶܠ ܒܒܺܝܫܬܳܐ ܘܡܳܪܝܳܐ ܥܳܒܶܕ ܕܺܝܢܳܟ: ܐܶܠܳܐ ܬܶܥܒܶܕ ܕܺܝܢܳܐ ܠܢܰܦܫܳܟ. ܘܠܳܐ ܡܶܬܡܰܣܟܢܰܬ ܡܶܢ ܗܳܝ ܨܒܽܘ ܕܡܰܘܒܕܰܬ. ܘܶܐܢ ܐܺܝܬ ܐ̱ܢܳܫ ܕܳܐܡܰܪ: ܠܳܐ ܐܳܙܶܠ ܐ̱ܢܳܐ ܥܰܠ ܐ̱ܢܳܫ: ܐܶܠܳܐ ܡܰܢ ܕܳܐܬܶܐ ܥܠܰܝ ܩܳܐܶܡ ܐ̱ܢܳܐ ܠܩܽܘܒܠܶܗ ܘܡܰܒܶܐܫ ܐ̱ܢܳܐ ܠܶܗ: ܘܠܳܐ ܗܳܕܶܐ ܐܺܝܬܶܝܗ ܟܺܐܢܽܘܬܳܐ: ܐܶܠܳܐ ܒܺܝܫܬܳܐ. ܟܽܠܶܗ ܓܶܝܪ ܕܗܳܘܶܝܢ ܩܪ̈ܳܒܶܐ ܘܚܰܪ̈ܒܶܐ: ܥܰܠ ܕܩܳܝܡܺܝܢ ܓܰܒ̈ܶܐ ܬܪ̈ܰܝܗܽܘܢ ܚܰܕ ܠܽܘܩܒܰܠ ܚܰܕ ܐܶܡܰܬܝ ܕܡܶܫܬܰܥܠܶܐ ܓܰܒܪܳܐ ܥܰܠ ܚܰܒܪܶܗ ܘܠܳܐ ܡܶܬܪܟܶܢ ܚܰܕ ܡܶܢܗܽܘܢ ܩܕܳܡ ܚܰܒܪܶܗ. ܡܶܛܽܠܗܳܢܳܐ ܥܳܒܪܳܐ ܟܺܐܢܽܘܬܳܐ ܡܶܢ ܬܪ̈ܰܝܗܽܘܢ ܓܰܒ̈ܶܐ: ܘܡܰܡܠܟܳܐ ܒܺܝܫܬܳܐ. ܠܳܐ ܠܰܥܠܺܝܒ̈ܶܐ ܓܶܝܪ ܘܠܳܐ ܠܥܳܠܽܘܒ̈ܶܐ ܦܰܩܶܕ ܐܰܠܳܗܳܐ ܕܢܶܚܛܽܘܢ ܚܰܕ ܒܚܰܕ. ܠܰܥܠܺܝܒܳܐ ܕܶܝܢ ܗܳܟܰܢ ܐܶܡܰܪ: ܕܶܐܢ ܬܩܰܘܶܐ ܒܟܺܐܢܽܘܬܳܐ ܘܠܳܐ ܬܶܥܒܶܕ ܕܺܝܢܳܐ ܠܢܰܦܫܳܟ ܐܶܢܳܐ ܐܶܥܒܶܕ ܕܺܝܢܳܟ ܐܳܡܰܪ ܐܰܠܳܗܳܐ. ܚܳܙܶܝܬ ܐܰܝܟܰܢ ܡܦܰܩܶܕ: ܕܳܐܦܠܳܐ ܟܰܕ ܥܠܺܝܒܰܬ ܬܰܒܶܐܫ ܠܐ̱ܢܳܫ: ܕܠܳܐ ܬܶܦܶܠ ܠܳܟ ܡܶܢ ܟܺܐܢܽܘܬܳܐ.","english":"If then the evil one is foolish in his malice, that he may burn his own guilt, as a father burns his son over evil things. See how God cries out in the Scriptures: that injustice does not repay evil injuries. For injustice is completed, and does not repay evil for evil. But if a judge has authority before one or two or three, or before the whole church, and a man does not wish to give to you, or to do your work, and you do not fall into evil, and the Lord does your work, but you do your own work for yourself. And you are not ensnared by that will which destroys. And if there is a man who says: I will not go against a man, but when he comes against me, I stand against him and I do evil to him, and this is not injustice, but evil. For all that happens in wars and swords, when two parties stand one against the other, when a man is inflamed against his companion and neither of them yields before the other. For this reason, injustice passes from both parties, and evil rule prevails. For God commands neither the victors nor the vanquished to sin against one another. But to the vanquished he says thus: If you remain in injustice and do not do your own work for yourself, I will do your work, says God. See how he commands: that even when you are vanquished, you do not do evil to a man, so that you do not fall from injustice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The Syriac term kēnūṯā (ܟܺܐܢܽܘܬܳܐ) is rendered 'injustice' throughout. It carries the sense of moral wrong or unrighteousness, distinct from 'evil' (ܒܺܝܫܬܳܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܠܳܗܳܐ ܘܰܒܢܰܝܢܳܫ̈ܳܐ","severity":"info","text":"The phrase 'God cries out in the Scriptures' (ܐܰܠܳܗܳܐ ܘܰܒܢܰܝܢܳܫ̈ܳܐ) likely alludes to a biblical verse, possibly Proverbs or Psalms, where God decries injustice. No specific citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܺܕ̱ܬܳܐ","severity":"info","text":"The mention of 'the whole church' (ܥܺܕ̱ܬܳܐ ܟܽܠܳܗ) reflects the communal and ecclesiastical context of judgment, typical in Syriac homiletic literature addressing church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܪ̈ܳܒܶܐ ܘܚܰܪ̈ܒܶܐ","severity":"info","text":"The description of wars and swords (ܩܪ̈ܳܒܶܐ ܘܚܰܪ̈ܒܶܐ) where both parties stand firm echoes a common trope in Syriac moral teaching, contrasting worldly conflict with divine command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܳܙܶܐ ܐܰܝܟܰܢ ܡܦܰܩܶܕ","severity":"info","text":"The passage shifts from a general warning to a direct divine command ('See how he commands'), marking a rhetorical climax that reinforces the homily's moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as a father burns his son over evil things' (ܐܰܝܟ ܕܡܰܕܢܰܚ ܐܰܒܳܐ ܫܶܡܫܶܗ ܥܰܠ ܒܺܝܫ̈ܶܐ) is ambiguous: it may be a simile for self-destructive folly or a reference to a specific cultural practice.","The identity of 'the judge' (ܪܫܳܬ ܡܶܪܫܳܐ) is unclear—whether a civil or ecclesiastical authority—though the context of 'the whole church' suggests the latter."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܢ ܕܶܝܢ ܐܺܝܬ ܐ̱ܢܳܫ ܕܳܐܡܰܪ: ܕܒܰܐܠܳܗܳܐ ܡܶܬܕܰܡܶܐ ܐ̱ܢܳܐ ܕܬܳܒܰܥ ܠܥܰܘ̈ܳܠܶܐ: ܗܳܕܶܐ ܛܳܒ ܒܺܝܫܳܐ ܕܒܰܐܠܳܗܳܐ ܡܶܬܕܰܡܶܐ ܐܰܢ̱ܬ ܘܰܡܦܰܚܶܡ ܐܰܢ̱ܬ ܢܰܦܫܳܟ ܠܰܐܠܳܗܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܕܠܳܐ ܢܳܡܽܘܣ: ܕܳܐܦܠܳܐ ܐܶܢ ܚܳܛܶܐ ܐܺܝܬ ܐ̱ܢܳܫ ܕܪܳܫܶܐ ܠܶܗ: ܟܰܕ ܚܳܣ ܠܶܗ ܕܢܶܥܒܶܕ ܥܰܘܠܳܐ. ܕܰܝܳܢܳܐ ܗܳܟܺܝܠ ܒܳܥܶܝܬ ܕܬܶܗܘܶܐ ܠܰܐܠܳܗܳܐ؟ ܡܳܕܶܝܢ ܗܘܺܝ ܒܳܪܽܘܝܳܐ ܐܰܟܘܳܬܶܗ: ܘܰܥܒܶܕ ܠܳܟ ܫܡܰܝܳܐ ܘܰܐܪܥܳܐ ܐܰܝܟܳܐ ܕܠܰܝܬܰܘܗ̱ܝ ܡܳܪܝܳܐ: ܘܰܒܪܺܝ ܠܳܟ ܒܢܰܝ̈ܢܳܫܳܐ ܐܰܝܟܳܐ ܕܠܰܝܬ ܫܽܘܠܛܳܢܶܗ ܕܡܳܪܝܳܐ ܐܰܚܺܝܕ ܟܽܠ: ܘܰܐܛܶܐܒ ܠܛܳܒ̈ܶܐ ܘܰܐܒܶܐܫ ܠܒܺܝܫ̈ܶܐ ܡܳܐ ܕܰܗܘܰܝܬ ܐܺܝܬܝܳܐ ܘܠܳܐ ܥܒܺܝܕܳܐ: ܘܰܗܘܰܝܬ ܕܠܳܐ ܢܳܡܽܘܣ ܐܰܟܘܳܬܶܗ܀ ܐܳܘ̄ ܚܰܠܳܫܳܐ: ܐܶܬܕܰܟܪ ܠܳܐܕܳܡ ܐܰܒܽܘܟ ܘܰܠܣܳܛܳܢܳܐ: ܕܥܰܠ ܕܶܐܬܪܰܥܺܝܘ ܕܢܶܗܘܽܘܢ ܐܰܠܳܗ̈ܶܐ: ܠܰܐܝܢܳܐ ܫܶܦܠܳܐ ܡܰܛܺܝܘ. ܘܰܐܢ̱ܬ ܕܠܳܐ ܛܥܰܝܬ ܓܰܠܝܳܐܺܝܬ: ܗܳܐ ܡܰܛܥܶܐ ܠܳܟ ܒܺܝܫܳܐ ܟܰܣܝܳܐܺܝܬ: ܕܬܺܐܡܰܪ: ܕܰܐܝܟ ܕܥܳܒܶܕ ܐܰܠܳܗܳܐ ܥܳܒܶܕ ܐ̱ܢܳܐ: ܕܬܺܐܬܶܐ ܠܰܡܚܽܘܬܳܐ ܕܠܳܐ ܡܶܬܐܰܣܝܳܐ. ܐܳܕܳܡ ܓܶܝܪ ܐܶܬܐܰܣܝܰܬ ܡܚܽܘܬܶܗ: ܚܙܺܝ ܠܺܝ ܕܰܠܡܳܐ ܠܳܐ ܡܶܬܐܰܣܝܳܐ ܡܚܽܘܬܳܟ ܕܺܝܠܳܟ. ܘܶܐܢ ܐܳܡܪܰܬ ܕܰܠܙܰܕܺܝܩ̈ܶܐ ܩܰܕܡܳܝ̈ܶܐ ܦܰܩܶܕ ܗ̱ܘܳܐ ܕܢܶܬܢܰܩܡܽܘܢ ܡܶܢ ܥܰܘ̈ܳܠܶܐ: ܘܶܐܢܳܐ ܒܗܽܘܢ ܡܶܬܕܰܡܶܐ ܐ̱ܢܳܐ: ܠܳܐ ܫܰܠܺܝܛ ܠܳܟ ܕܬܶܕܡܶܐ ܠܗܽܘܢ: ܘܠܳܐ ܐܶܡܰܪ ܠܳܟ ܐܰܠܳܗܳܐ ܐܰܝܟ ܕܰܠܗܽܘܢ. ܘܠܰܘ ܡܶܛܽܠ ܕܚܳܛܶܝܢ ܗ̱ܘܰܘ ܚܰܕ ܒܚܰܕ ܚܪܰܒ ܐܶܢܽܘܢ ܐܰܠܳܗܳܐ ܒܰܢܒܺܝ̈ܶܐ: ܐܶܠܳܐ ܐܳܡܪܺܝܢ ܗ̱ܘܰܘ ܡܳܐ ܛܶܐܒܶܗ ܕܡܳܪܝܳܐ. ܘܰܒܗܳܕܶܐ ܪܕܳܐ ܐܶܢܽܘܢ: ܥܕܰܡܳܐ ܕܰܐܘܕܺܝܘ ܕܡܳܪܝܰܐ ܗ̱ܘ ܐܰܠܳܗܳܐ ܐܰܚܺܝܕ ܟܽܠ.","english":"If then there is a man who says: that God is compared to a man who pursues wrongdoers, this is the evil of evils, that God is compared to you, and you puff up and compare yourself to God, who is without law, so that even if there is a sinner, there is a man who is head over him, when he sees that he will do wrong. Do you then wish to be a judge for God? You become a creator like him, and make for yourself heavens and earth where the Lord is not, and create for yourself living creatures where the authority of the Lord who holds all is not, and do good to the good and evil to the evil when you were not yet existing and not made, and you were without law like him. Or rather, remember Adam your father and Satan, who because they thought to become gods, to what depth they descended. And you, who have not erred openly, behold, the evil one leads you astray secretly, so that you say: that as God does, so does man, so that you come to a blow that is incurable. For Adam was healed of his blow; see whether your blow is not incurable. And if you say that to the first righteous ones he commanded that they be set against wrongdoers, and a man is compared to them, it is not permitted for you to be compared to them, and God did not say to you as to them. And not because they sinned did they destroy one another with swords, did God destroy them with prophets, but they were saying what is the goodness of the Lord. And by this they were persecuted, until they confessed that the Lord is God who holds all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܠܳܐ ܢܳܡܽܘܣ","severity":"info","text":"The phrase 'without law' (d-lā nāmōsā) echoes a key theme in the homily: human presumption to act as judge or creator places one outside divine order, a state condemned as folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܳܕܳܡ ܐܰܒܽܘܟ ܘܰܠܣܳܛܳܢܳܐ","severity":"info","text":"The reference to Adam and Satan who 'thought to become gods' alludes to the fall narrative (Gen 3) and later exegetical traditions linking pride to divine punishment, as in Ephrem's Commentary on Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܚܽܘܬܳܐ","severity":"info","text":"The 'blow' (mḥāwtā) that is incurable may reflect a metaphor for spiritual injury from sin, common in Syriac ascetic literature; the contrast with Adam's healing suggests a typology of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܝܳܢܳܐ","severity":"info","text":"The rhetorical question 'Do you wish to be a judge for God?' parallels Shenoute's critique of human presumption in judgment (dossier:coptic-shenoute-god-says-through-those-who-are-his), though the Syriac context is distinct.","cites":[{"key":"dossier:coptic-shenoute-god-says-through-those-who-are-his","label":"gap dossier: God Says Through Those Who Are His","url":"https://naxiai.com/christian/gaps/coptic-shenoute-god-says-through-those-who-are-his"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܘ̄ ܚܰܠܳܫܳܐ","severity":"info","text":"The shift from hypothetical objection ('if there is a man who says') to direct exhortation ('Or rather, remember') marks a structural pivot, moving from refutation to admonition via biblical exempla.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܕܠܳܐ ܢܳܡܽܘܣ' could be read as 'without law' or 'lawless'; the translation opts for 'without law' to emphasize absence of divine order.","The phrase 'ܘܰܠܰܘ ܡܶܛܽܠ ܕܚܳܛܶܝܢ' is ambiguous: it may mean 'not because they sinned' or 'not on account of sin'; the English draft takes the former."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܰܕܬܶܕܰܥ ܠܳܟ ܕܗܳܕܶܐ ܗܳܟܰܢܳܐ ܗ̱ܝ: ܚܙܺܝ ܕܡܶܢ ܝܰܘܡܳܐ ܕܰܐܘܕܺܝܘ ܠܳܐ ܡܫܰܕܰܪ ܥܠܰܝܗܽܘܢ ܠܰܢܒܺܝ̈ܶܐ: ܐܶܠܳܐ ܐܶܢ ܠܳܐ ܨܳܒܶܝܢ ܬܳܝܒܺܝܢ: ܢܳܛܰܪ ܠܗܽܘܢ ܠܝܰܘܡܳܐ ܕܕܺܝܢܳܐ. ܝܰܘܡܳܢ ܕܶܝܢ ܠܳܐ ܡܫܰܕܰܪ ܐܰܠܳܗܳܐ ܠܐ̱ܢܳܫ ܐܰܝܟ ܕܠܰܢܒܺܝ̈ܶܐ. ܐܶܢ ܕܶܝܢ ܨܳܒܶܝܬ ܡܶܢ ܨܒܽܘܬ ܢܰܦܫܳܟ ܕܬܶܗܘܶܐ ܩܳܛܽܘܠܳܐ ܐܰܢ̱ܬ ܝܳܕܰܥ ܐܰܢ̱ܬ. ܡܳܪܝܳܐ ܓܶܝܪ ܐܶܡܰܪ: ܕܳܐܦܠܳܐ ܡܶܠܬܳܐ ܣܢܺܝܬܳܐ ܬܶܦܽܘܩ ܡܶܢ ܦܽܘܡܳܟ. ܘܶܐܢ ܬܺܐܡܰܪ: ܕܰܒܕܰܝܳܢ̈ܶܐ ܡܶܬܕܰܡܶܐ ܐ̱ܢܳܐ: ܕܠܰܝܬ ܫܽܘܠܛܳܢܳܐ ܕܠܳܐ ܗܘܳܐ ܡܶܢ ܐܰܠܳܗܰܐ ܗ̱ܘ: ܚܙܺܝ ܕܥܰܠ ܒܺܝܫܬܳܐ ܫܰܠܺܝܛܺܝܢ ܘܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ ܕܳܝܢܺܝܢ. ܘܰܚܙܺܝ ܕܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܕܳܝܢܺܝܢ ܠܥܳܠܡܳܐ ܒܺܝܫܳܐ. ܗܳܕܶܐ ܕܶܝܢ ܕܰܐܩܺܝܡ ܐܰܠܳܗܳܐ ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܘܝܰܗ̱ܒ ܕܺܝ̈ܢܶܐ ܒܺܝܫ̈ܶܐ: ܕܠܳܐ ܕܰܝܳܢ̈ܶܐ ܢܶܙܕܰܕܩܽܘܢ: ܘܠܳܐ ܗܳܠܶܝܢ ܕܡܶܬܕܺܝܢܺܝܢ ܢܶܬܬܢܺܝܚܽܘܢ. ܡܶܛܽܠ ܕܶܝܢ ܕܰܡܪܰܕܘ ܠܗܽܘܢ ܒܢܰܝܢܳܫ̈ܳܐ ܐܳܦ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܕܺܐܝܬܶܝܗ ܦܽܘܩܕ̈ܳܢܶܐ ܕܒܳܬܰܪ ܡܳܪܽܘܕܽܘܬܰܢ ܩܰܕܡܳܝܬܳܐ ܕܰܐܒܽܘܢ ܐܳܕܳܡ: ܕܰܐܝܟ ܕܰܡܪܰܕ ܐܰܒܽܘܢ ܡܶܢ ܛܰܝܒܽܘܬܳܐ ܕܠܶܒܳܐ ܘܡܶܢ ܫܰܦܝܽܘܬܳܐ ܕܪܶܥܝܳܢܳܐ: ܘܰܩܢܳܐ ܠܶܒܳܐ ܕܺܝܕܰܥ ܒܺܝܫܬܳܐ ܒܨܶܒܝܳܢܶܗ: ܗܳܟܰܢ ܡܪܰܕܢ ܐܳܦ ܚܢܰܢ ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܕܦܰܩܕܰܢ ܒܳܪܽܘܝܰܢ: ܕܳܐܦܶܢ ܡܶܕܰܥ ܝܳܕܥܳܐ ܠܳܗ ܠܒܺܝܫܬܳܐ: ܐܶܠܳܐ ܐܶܢ ܨܳܒܝܳܐ ܠܳܐ ܥܳܒܕܳܐ ܠܳܗ܀","english":"and that you may know that this is the case: see that on the day when they confess, He does not send prophets against them, but if they are not willing to repent, He keeps them for the day of judgment. The day of judgment, however, God does not send against men as He does against prophets. But if you wish, from the desire of your own self, to be a judge, you yourself know. For the Lord said: not even a foul word shall go out from your mouth. And if you say: that judges are compared to men, that there is no authority that was not from God, see that they rule over evil and judgments without men living in them judging. And see that evil judges judge the world evilly. This, however, that God established evil judges and gave evil judgments: so that the judges might not be justified, and those who are judged might not be saved. Because they rebelled against them in their lives, also from the anger which is the commandments after the first rebellion of our father Adam: that just as our father rebelled from the goodness of heart and from the purity of thought, and his heart stood to know evil by his will, so also the people rebelled from the anger which the Creator commanded: so that even if they know the evil, yet if they wish, they do not do it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܝܳܢ̈ܶܐ","severity":"info","text":"The Syriac term ܕܰܝܳܢ̈ܶܐ (dayyānē) means 'judges'. The passage distinguishes between righteous and evil judges, the latter being established by God to punish the rebellious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܳܐܦܠܳܐ ܡܶܠܬܳܐ ܣܢܺܝܬܳܐ ܬܶܦܽܘܩ ܡܶܢ ܦܽܘܡܳܟ","severity":"info","text":"The phrase 'not even a foul word shall go out from your mouth' echoes Proverbs 15:4 or similar wisdom traditions, though no direct citation is marked in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܒܽܘܢ ܐܳܕܳܡ","severity":"info","text":"The reference to 'our father Adam' and his rebellion from 'goodness of heart' and 'purity of thought' reflects a Syriac theological tradition that interprets Adam's fall as a voluntary turn to evil, not merely disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative argument contrasting divine judgment (deferred to a final day) with human judgment (immediate and often evil), using Adam's rebellion as a typological parallel for the people's rebellion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"caution","text":"The Syriac term ܟܺܐܢܽܘܬܳܐ (kēʿāṯā) is ambiguous: it can mean 'anger' or 'sorrow'. The English draft renders it as 'anger', but the context of rebellion and commandments may also support 'sorrow' as a consequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܟܺܐܢܽܘܬܳܐ' could be read as either 'anger' or 'sorrow', affecting the interpretation of the commandments as punitive or penitential.","The identity of 'the people' (ܚܢܰܢ) is not specified; it may refer to Israel or to humanity generally."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܶܢ ܕܰܚܙܳܐ ܗܳܟܺܝܠ ܐܰܠܳܗܳܐ ܕܰܡܪܰܕܢ ܠܰܢ ܐܳܦ ܡܶܢ ܗܳܕܶܐ: ܘܠܳܐ ܒܺܝܫܬܳܐ ܒܰܠܚܽܘܕ ܚܠܳܦ ܒܺܝܫܬܳܐ ܦܳܪܥܺܝܢܰܢ: ܐܶܠܳܐ ܒܺܝܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ ܚܠܳܦ ܚܕܳܐ ܒܺܝܫܬܳܐ: ܡܶܕܶܡ ܕܠܳܐ ܐܶܡܰܪ ܡܳܪܝܳܐ ܘܠܳܐ ܡܢܳܚ ܐܳܦܠܳܐ ܒܒܺܝܫܬܳܐ ܕܰܚܠܳܦ ܒܺܝܫܬܳܐ: ܫܽܘܚܕܳܐ ܫܳܩܠܺܝܢ ܘܰܒܐܰܦ̈ܶܐ ܢܳܣܒܺܝܢ: ܡܶܕܶܡ ܕܠܳܐ ܐܶܡܰܪ ܡܳܪܝܳܐ. ܐܳܦܠܳܐ ܓܶܝܪ ܒܗܳܠܶܝܢ ܕܺܝܢ̈ܶܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ: ܡܶܛܽܠ ܕܰܒܪܽܘܓܙܳܐ ܝܺܗܺܝܒܺܝܢ. ܐܶܡܰܪ ܓܶܝܪ ܡܳܪܝܳܐ: ܕܰܐܩܺܝܡ ܕܰܝܳܢ̈ܶܐ ܒܺܝ̈ܫܶܐ ܠܳܐ ܚܳܝܣܺܝܢ: ܕܗܶܢܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܩܳܥܶܝܢ ܗ̱ܘܰܘ ܘܳܐܡܪܺܝܢ: ܗܰܒ ܠܰܢ ܡܰܠܟܳܐ ܘܕܰܝܳܢ̈ܶܐ ܗܳܠܶܝܢ ܕܰܡܫܰܥܒܕܺܝܢ ܠܰܢ ܩܰܫܝܳܐܺܝܬ܀ ܘܶܐܡܰܪ ܡܳܪܝܳܐ ܠܰܫܡܽܘܐܶܝܠ: ܐܶܡܰܪ ܠܗܽܘܢ ܐܰܝܟܰܢ ܡܫܰܥܒܶܕ ܠܗܽܘܢ ܡܰܠܟܳܐ: ܕܕܳܒܰܪ ܒܢܰܝ̈ܗܽܘܢ ܘܰܒܢ̈ܳܬܗܽܘܢ ܘܰܡܥܰܣܰܪ ܩܶܢܝܳܢܗܽܘܢ ܘܥܰܠ̈ܠܳܬܗܽܘܢ. ܘܰܩܥܰܘ ܕܗܳܠܶܝܢ ܗ̱ܽܘ ܕܰܝܳܢ̈ܶܐ ܐܳܙܺܠ̱ܝܢ ܠܰܢ ܕܩܳܛܠܺܝܢ ܒܣܰܝܦܳܐ ܠܟܽܠ ܕܡܰܣܟܶܠ: ܘܶܐܠܳܐ ܐܳܟܠܺܝܢ ܚ̱ܢܰܢ ܚܰܕ ܠܚܰܕ. ܘܶܐܡܰܪ ܐܰܠܳܗܳܐ: ܐܰܝܟ ܕܰܐܣܠܺܝܘ ܦܽܘܩܕܳܢܝ: ܗܳܟܰܢܳܐ ܐܳܦ ܠܺܝ ܐܰܣܠܺܝܘ. ܐܰܩܺܝܡ ܥܠܰܝܗܽܘܢ ܕܰܝܳܢ̈ܶܐ ܒܺܝ̈ܫܶܐ: ܕܥܰܘܠܳܐ ܡܶܢ ܥܰܘ̈ܳܠܶܐ ܢܶܬܢܰܩܰܡ: ܘܶܐܢܳܐ ܐܶܬܢܰܩܰܡ ܡܶܢ ܬܪ̈ܰܝܗܽܘܢ: ܕܠܳܐ ܕܰܝܳܢ̈ܶܐ ܡܶܫܟܚܺܝܢ ܚܳܐܶܝܢ ܒܗܳܠܶܝܢ ܕܺܝܢ̈ܶܐ ܕܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ: ܘܠܳܐ ܥܳܒ̈ܕܰܝ ܒܺܝܫ̈ܳܬܳܐ: ܘܰܬܪ̈ܰܝܗܽܘܢ ܒܨܶܒܝܳܢܗܽܘܢ ܡܳܝܬܺܝܢ. ܐܶܠܳܐ ܓܶܝܪ ܨܳܒܶܝܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܠܳܐ ܗܳܘܶܝܢ ܕܰܝܳܢ̈ܶܐ ܘܥܳܒ̈ܕܰܝ ܒܺܝܫ̈ܳܬܳܐ.","english":"From this you may see, then, that God is angry with you also in this matter: and it is not one evil alone that is repaid for one evil, but many evils for a single evil—something which the Lord did not say and did not teach, nor is it in the evil that is repaid for evil. They take bribes and receive them openly, something which the Lord did not say. For indeed, by these judges, no life lives among them, because they are given in anger. For the Lord said: \"The evil judges I appointed do not spare,\" because their judgment was that they cried out among the living and said: \"Give us a king and these judges who subdue you harshly.\" And the Lord said to Samuel: \"Tell them how the king subdues them: that he takes their sons and daughters, and exacts their cattle and their possessions.\" And they cried out that these are the judges who go to you and kill with the sword all who err, and otherwise they eat one another's sin. And God said: \"Just as they abandoned my commandment, so also they abandoned me. I appointed over them evil judges, so that iniquity would be corrected by the iniquitous, and I would be corrected by both, so that the judges cannot live by these judgments of evil for evil, nor the evildoers, and both die by their own will.\" For indeed, the sons of men do not wish that there be judges and evildoers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܝܳܢ̈ܶܐ","severity":"info","text":"The Syriac term dayyānē (judges) is used repeatedly in this passage, referring to appointed authorities who administer retributive justice, a key concept in the homily's critique of human judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 8","severity":"info","text":"The reference to Samuel and the people's demand for a king and judges echoes 1 Samuel 8, where Israel asks Samuel for a king. The homily adapts this to illustrate the harshness of human rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bribes","severity":"info","text":"The mention of judges taking bribes (ܫܽܘܚܕܳܐ) reflects a common critique of judicial corruption in late antique Syriac literature, often linked to moral decline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"evil for evil","severity":"info","text":"The homily's insistence that God does not repay evil with evil (ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ) parallels a principle found in early Christian moral teaching, e.g., in the Sermon on the Mount (Matthew 5:38-39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a narrative illustration involving Samuel and the judges, reinforcing the homily's argument against human judgment through a biblical exemplum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܰܒܪܽܘܓܙܳܐ ܝܺܗܺܝܒܺܝܢ (given in anger) could be read as describing the judges' appointment or their judgments; the translation takes it as the former.","The clause ܘܶܐܠܳܐ ܐܳܟܠܺܝܢ ܚ̱ܢܰܢ ܚܰܕ ܠܚܰܕ (and otherwise they eat one another's sin) is obscure; it may mean mutual destruction or moral corruption."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܶܠܳܐ ܡܶܛܽܠ ܕܪܳܚܡܺܝܢ ܟܶܣܦܳܐ ܘܺܐܝܩܳܪܳܐ ܘܫܽܘܒܚܳܐ ܥܳܒܽܘܪܳܐ: ܡܶܫܚܰܕ ܫܳܚܕܺܝܢ ܘܗܳܘܶܝܢ ܗܶܓܡ̈ܽܘܢܶܐ ܘܫܳܩܠܺܝܢ ܫܽܘܠܛܳܢܳܐ ܕܣܰܝܦܳܐ: ܕܰܠܡܰܢ ܕܨܳܒܶܝܢ ܢܶܩܛܠܽܘܢ. ܘܰܒܫܽܘܚܕܳܐ ܗܳܘܶܝܢ ܣܦܽܘܩܠܰܛܪܶܐ ܕܢܶܗܘܽܘܢ ܩܳܛܽܘ̈ܠܶܐ. ܘܟܽܠ ܕܪܳܓܺܝܢ ܒܫܽܘܚܕܳܐ ܗܳܘܶܝܢ ܕܢܰܒܶܐܫܽܘܢ ܘܢܶܒܙܽܘܢ. ܐܶܢ ܓܶܝܪ ܨܳܒܶܐ ܐ̱ܢܳܫ ܕܢܶܥܪܽܘܩ ܡܶܢ ܒܺܝܫܬܳܐ: ܠܳܐ ܡܰܠܟܳܐ ܗܳܘܶܐ ܐܳܦܠܳܐ ܗܶܓܡܽܘܢܳܐ: ܐܳܦܠܳܐ ܣܦܽܘܩܠܰܛܪܳܐ. ܐܶܠܳܐ ܗܳܢܽܘܢ ܕܠܳܐ ܡܛܳܬ ܐܶܢܽܘܢ: ܝܳܬܒܺܝܢ ܘܰܡܣܰܟܶܝܢ ܕܶܐܡܰܬܝ ܢܶܗܘܽܘܢ ܪ̈ܺܝܫܳܢܶܐ ܒܺܝܫ̈ܶܐ ܕܢܶܥܒܕܽܘܢ ܨܶܒܝܳܢܗܽܘܢ ܕܒܺܝܫܬܳܐ. ܐܶܢ ܨܳܒܶܝܢ ܓܶܝܪ ܒܢܰܝ̈ܢܳܫܳܐ ܕܢܺܐܙܰܠ ܐ̱ܢܳܫ ܒܽܐܘܪܚܶܗ ܒܟܺܐܢܽܘܬܳܐ: ܐܳܦܠܳܐ ܩܪ̈ܳܒܶܐ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܘܠܳܐ ܩܳܛܠܺܝܢ ܗ̱ܘܰܘ: ܠܳܐ ܒܳܙܶܝܢ ܚܰܕ ܠܚܰܕ: ܘܠܳܐ ܕܰܝܳܢ̈ܶܐ ܡܶܬܒܥܶܝܢ ܗ̱ܘܰܘ. ܗܳܫܳܐ ܕܶܝܢ ܠܳܐ ܕܰܝܳܢ̈ܶܐ ܥܳܪܩܺܝܢ ܡܶܢ ܒܺܝܫܬܳܐ: ܘܠܳܐ ܥܳܒ̈ܕܰܝ ܒܺܝܫܬܳܐ ܫܠܶܝܢ: ܘܣܳܝܦܺܝܢ ܟܽܠܗܽܘܢ ܚܰܕ ܒܚܰܕ: ܟܽܠ ܕܠܳܐ ܬܳܐܶܒ ܒܚܰܝܰܘ̈ܗ̱ܝ ܘܥܳܪܶܩ ܡܶܢ ܒܺܝܫܬܳܐ. ܐܰܝܟܳܐ ܚܙܶܐ ܠܳܟ ܐ̱ܢܳܫ ܙܰܕܺܝܩܳܐ ܕܒܳܥܶܐ ܕܢܶܗܘܶܐ ܡܰܠܟܳܐ ܐܰܘ ܐܺܝܓܡܽܘܢܳܐ: ܐܰܘ ܚܰܕ ܡܶܢ ܪ̈ܺܝܫܳܢܶܐ ܕܥܳܠܡܳܐ ܒܺܝܫܳܐ: ܡܶܢ ܕܰܫܠܺܝ ܡܳܪܰܢ ܡܶܢ ܕܰܠܡܶܡܫܰܚ ܡܰܠܟ̈ܶܐ: ܘܠܰܡܩܳܡܽܘ ܢܒܺܝ̈ܶܐ ܘܪ̈ܺܝܫܳܢܶܐ ܠܥܰܡܳܐ ܩܰܕܡܳܝܳܐ؟ ܐܶܢ ܬܺܐܡܰܪ ܕܡܳܪܝܳܐ ܡܓܰܪܶܐ ܠܗܽܘܢ ܚܰܕ ܒܚܰܕ: ܐܰܘ ܠܡ̈ܰܠܟܶܐ ܐܰܘ ܠܐ̱ܢܳܫ ܐ̱ܚܪܺܝܢ ܐܰܝܟ ܕܰܒܩܰܕܡܳܝܬܳܐ: ܚܳܣ ܠܳܟ ܕܬܺܐܡܰܪ ܗܳܕܶܐ ܐܰܘ ܐܰܝܕܳܐ ܕܕܳܡܝܳܐ ܠܳܗ. ܗܰܘ ܕܒܳܥܶܐ ܫܰܝܢܳܐ ܡܶܢ ܒܢܰܝܢܳܫ̈ܳܐ: ܗܰܘ ܕܳܐܡܰܪ: ܕܰܒܠܰܥܘ ܘܠܳܐ ܬܶܡܚܽܘܢ: ܘܰܗܘܰܘ ܛܠܺܝܡ̈ܶܐ ܘܠܳܐ ܛܳܠܽܘܡ̈ܶܐ.","english":"but because they love money, honor, and transient glory, they take bribes and become judges, and they accept the authority of the sword, so that they may kill when they wish. And through bribery they become executioners of those whom they are to kill. And all who are eager for bribery become those who do evil and plunder. For if a person wishes to flee from evil, he would not be a king, nor a judge, nor an executioner. But those who have not yet reached that point sit and wait for when they will become evil leaders who carry out their evil will. For if they wished, through the ways of life, that a person go on his way in sorrow, they would not wage wars and would not kill, they would not despise one another, and judges would not be sought. Now, however, judges do not flee from evil, nor do evildoers cease, and they all destroy one another, all who do not repent of their life and flee from evil. Where have you seen a righteous person who desires to be a king or a judge, or one of the evil leaders of the world, after the Lord ceased from anointing kings and setting up prophets and leaders for the first people? If you say that the Lord sets them against one another, or kings, or other persons as in the beginning, it is not fitting for you to say this or anything similar to it. He who desires peace from the ways of life is the one who says: \"Swallow and do not strike,\" and they were oppressed and not oppressors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܦܽܘܩܠܰܛܪܶܐ","severity":"info","text":"The Greek loanword *spekoulator* (speculator) denotes an executioner or torturer, here used to intensify the critique of judicial corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܽܘܚܕܳܐ","severity":"info","text":"The term *šuḥdā* (bribery) is a key concept in this passage, linking love of money to the perversion of justice and the assumption of violent authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܒܠܰܥܘ ܘܠܳܐ ܬܶܡܚܽܘܢ","severity":"info","text":"The phrase 'Swallow and do not strike' echoes a proverbial or scriptural call for non-violence, possibly alluding to the ethos of the Beatitudes or early Christian pacifism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܠܟ̈ܶܐ","severity":"info","text":"The reference to kings being anointed by the Lord reflects the biblical tradition of divine appointment of rulers, as seen in 1 Samuel and the anointing of Saul and David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a general condemnation of bribery to a hypothetical scenario of a righteous person rejecting worldly power, then returns to the present state of corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܦܽܘܩܠܰܛܪܶܐ","severity":"info","text":"The use of *spekoulator* parallels similar critiques in early Syriac and Greek Christian literature, where judicial and military roles are condemned as inherently violent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Swallow and do not strike' may be a direct quotation from a lost source or a proverbial expression; its exact scriptural or traditional origin is uncertain."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܘܶܐܢ ܡܶܢ ܩܕܺܝܡ ܐܺܝܬ ܗ̱ܘܳܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܒܶܝܬ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ: ܝܰܘܡܳܢ ܫܰܝܶܢ ܐܰܠܳܗܳܐ ܒܰܕܡܳܐ ܕܰܙܩܺܝܦܶܗ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ: ܘܶܐܡܰܪ: ܕܢܶܒܛܠܽܘܢ ܩܪ̈ܳܒܶܐ ܡܶܢ ܣܰܘܦܶܝ̈ܗ ܕܰܐܪܥܳܐ. ܐܶܢ ܡܳܪܰܢ ܗܳܟܺܝܠ ܐܶܡܰܪ: ܕܢܶܗܘܶܐ ܫܰܝܢܳܐ ܒܟܽܠܗܽܘܢ ܣܰܘ̈ܦܶܐ ܕܰܐܪܥܳܐ: ܡܶܟܺܝܠ ܗܶܢܽܘܢ ܗ̱ܽܘ ܒܢܰܝ̈ܢܳܫܳܐ ܠܳܐ ܨܳܒܶܝܢ ܕܢܶܗܘܶܐ ܫܰܝܢܳܐ: ܘܡܳܝܬܺܝܢ ܚܰܕ ܒܚܰܕ. ܕܰܠܡܳܐ ܠܚܰܕ ܒܰܪܢܳܫܳܐ ܐܶܡܰܪ ܐܰܠܳܗܳܐ ܕܰܪܚܰܡ ܒܰܪ ܒܶܣܪܳܟ ܐܰܝܟ ܢܰܦܫܳܟ: ܘܨܰܠܳܐ ܥܰܠ ܗܰܘ ܕܡܳܚܶܐ ܠܳܟ: ܘܠܰܐܚܪܺܢܳܐ ܐܳܡܰܪ ܗ̱ܘܳܐ ܕܰܐܒܶܐܫ ܠܡܰܢ ܕܡܰܒܶܐܫ ܠܳܟ: ܘܰܥܒܶܕ ܩܪܳܒܳܐ ܘܰܩܛܽܘܠܳܝܗ̱ܝ؟ ܚܳܣ ܠܡܳܪܝܳܐ: ܕܠܳܐ ܥܶܕܠܳܝ ܗ̱ܽܘ ܒܗܳܠܶܝܢ: ܕܒܺܝܫ̈ܶܐ ܒܨܶܒܝܳܢܗܽܘܢ ܗ̱ܽܘ ܥܳܒܕܺܝܢ ܒܺܝܫ̈ܳܬܳܐ ܘܬܳܒܽܘ̈ܥܶܐ ܒܨܶܒܝܳܢܗܽܘܢ ܬܳܒܥܺܝܢ ܒܺܝܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ ܚܠܳܦ ܚܕܳܐ ܒܺܝܫܬܳܐ. ܐܶܠܳܐ ܠܗܳܢܳܐ ܥܳܠܡܳܐ ܕܠܳܐ ܬܳܝܟܺܝܢ ܡܶܢ ܒܺܝܫ̈ܳܬܳܐ: ܘܳܐܟܠܺܝܢ ܚܰܕ ܠܚܰܕ: ܗܳܠܶܝܢ ܕܰܝܳܢ̈ܶܐ ܚܳܫܚܺܝܢ. ܘܰܠܗܰܘ ܕܬܳܒܽܘܥܳܐ ܕܒܺܝܫܬܳܐ ܪܳܚܶܡ ܕܢܶܗܘܶܐ ܬܳܒܰܥ ܬܽܘܒ: ܥܰܡܳܐ ܕܒܺܝܫ ܡܶܢ ܗܳܢܳܐ ܐܳܙܶܠ ܠܶܗ. ܡܶܛܽܠ ܕܥܰܠ ܒܺܝܫܬܰܐ ܗ̱ܘ ܡܶܬܬܢܺܝܚ. ܡܶܛܽܠ ܗܳܢܳܐ ܟܰܕ ܚܙܳܐ ܐܰܠܳܗܳܐ ܕܗܳܟܰܢ ܐܶܢܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܕܳܐܦܠܳܐ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ ܒܰܠܚܽܘܕ ܦܳܪܥܺܝܢ ܚܰܕ ܠܚܰܕ: ܠܳܐ ܥܰܡܳܐ ܐܳܦ ܠܳܐ ܕܰܝܳܢܰܘ̈ܗ̱ܝ: ܟܬܰܒ ܘܚܰܘܺܝ ܠܗܽܘܢ ܕܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ ܢܶܦܪܥܽܘܢ ܒܗܰܘ ܢܳܡܽܘܣܳܐ ܩܰܕܡܳܝܳܐ ܐܰܝܟ ܕܶܐܡܰܪ: ܕܣܳܡܶܬ ܠܗܽܘܢ ܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܢܺܚܶܐ ܒܗܽܘܢ: ܐ̱ܢܳܫܳܐ ܒܺܝ̈ܫܶܐ: ܝܶܗܒܶܬ ܠܗܽܘܢ ܠܰܡ ܦܽܘܩܕ̈ܳܢܶܐ ܕܠܳܐ ܫܰܦܺܝܪܺܝܢ.","english":"And if from the beginning there was enmity between God and the wicked, the day God established peace through the blood of his crucified one, both on earth and in heaven, and said, “Let wars cease from the ends of the earth.” If then he said, “Let there be peace throughout all the ends of the earth,” how is it that the wicked do not desire peace, but bring one against another? Lest to one person God said, “Love your fellow human as yourself, and pray for the one who strikes you,” and to another he said, “Do evil to the one who does evil to you, and wage war and kill him”? Far be it from the Lord! For these are not judges, for the wicked do evil by their own will, and the avengers pursue many evils in exchange for one evil. But for this world that does not tire of evils, and they devour one another, these judges are suitable. And for the one who loves to pursue evil, that he may pursue again, the people who are evil go from this world. Because it is upon evil that he is sustained. For this reason, when God saw how the wicked are, that not even evil for evil do they repay one another, neither the people nor their judges, he wrote and showed them that evil for evil they should repay according to that first law, as he said: “I have set for you judges who do not kill the living among you; the killing of the wicked; I have given you commandments that are not good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܶܐܢ ܡܶܢ ܩܕܺܝܡ ܐܺܝܬ ܗ̱ܘܳܐ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܒܶܝܬ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ","severity":"info","text":"The passage opens with a hypothetical: if enmity existed between God and the wicked from the beginning, then God’s establishment of peace through Christ’s blood should have ended it. The logic is ironic, contrasting divine peace with human persistence in evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܶܒܛܠܽܘܢ ܩܪ̈ܳܒܶܐ ܡܶܢ ܣܰܘܦܶܝ̈ܗ ܕܰܐܪܥܳܐ","severity":"info","text":"The phrase 'Let wars cease from the ends of the earth' echoes prophetic calls for peace, possibly alluding to Isaiah 2:4 or similar Old Testament passages, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܪܚܰܡ ܒܰܪ ܒܶܣܪܳܟ ܐܰܝܟ ܢܰܦܫܳܟ","severity":"info","text":"The command 'Love your fellow human as yourself' is a clear echo of Leviticus 19:18 or the Golden Rule, common in Syriac moral teaching. The following 'pray for the one who strikes you' reflects New Testament pacifist ideals (cf. Matthew 5:44).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܺܝܢ̈ܶܐ","severity":"info","text":"The term 'judges' (ܕܺܝܢ̈ܶܐ) is central: the homily contrasts true judges (who follow divine law) with those who, by their own will, pursue evil. The word carries a legal and moral weight, implying authority corrupted by bribery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܪ̈ܳܒܶܐ","severity":"info","text":"The reference to 'wars' (ܩܪ̈ܳܒܶܐ) ceasing from the ends of the earth reflects a common Syriac Christian theme of eschatological peace, often linked to Christ’s crucifixion as a cosmic event. The homily uses this to critique worldly violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܣܳܡܶܬ ܠܗܽܘܢ ܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܢܺܚܶܐ ܒܗܽܘܢ","severity":"caution","text":"The final clause 'I have set for you judges who do not kill the living among you' is ambiguous: it may be a sarcastic citation of a divine command that the wicked misinterpret, or a direct quotation from a lost legal text. The sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'first law' (ܢܳܡܽܘܣܳܐ ܩܰܕܡܳܝܳܐ) is unclear: it may refer to the Mosaic law or a specific early Christian legal tradition. The final quotation's source is uncertain, possibly a paraphrase of Exodus 21 or a homiletic invention."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܘܕܺܝܢ̈ܶܐ ܕܠܳܐ ܢܺܐܚܽܘܢ ܒܗܽܘܢ. ܐܰܝܟ ܡܶܕܶܡ ܕܗܶܢܽܘܢ ܠܰܡ ܨܒܰܘ: ܗܳܢܰܘ ܕܶܝܢ ܠܰܡ ܥܰܠ ܕܰܐܪܦܺܝܘ ܦܽܘܩܕ̈ܳܢܶܐ ܫܰܦܺܝܪ̈ܶܐ ܕܚܽܘܒܳܐ: ܗܳܢܽܘܢ ܕܟܽܠܶܗ ܚܰܝܠܳܐ ܕܢܳܡܽܘܣܳܐ ܘܕܰܢܒܺܝ̈ܶܐ ܡܶܫܬܰܠܰܡ ܗ̱ܘܳܐ ܒܗܽܘܢ. ܗܳܢܽܘܢ ܕܰܪܚܰܡ ܠܰܐܠܳܗܳܐ ܘܰܠܒܰܪ ܒܶܣܪܳܟ. ܕܶܐܠܽܘ ܚܢܰܢ ܩܳܡܢ ܒܗܽܘܢ ܐܰܘ ܗܶܢܽܘܢ: ܟܒܰܪ ܕܶܝܢ ܚܳܒ ܤܳܛܳܢܳܐ. ܒܒܰܪ ܐ̱ܢܳܫܰܐ ܗ̱ܘ ܓܶܝܪ ܚܳܛܶܐ ܐ̱ܢܳܫ: ܘܰܒܒܰܪ ܐ̱ܢܳܫܳܐ ܡܶܙܕܰܕܰܩ. ܪܚܶܡܘ ܠܰܡ ܩܶܛܠܳܐ ܘܰܒܥܶܠܕܒܳܒܽܘܬܳܐ ܘܣܶܢܶܐܬܳܐ ܟܣܺܝܬܳܐ: ܡܶܛܽܠ ܗܳܢܳܐ ܝܶܗܒܶܬ ܠܗܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܡܳܐ ܕܰܢܛܰܪܘ ܐܶܢܽܘܢ ܢܡܽܘܬܽܘܢ. ܐܶܢ ܬܗܰܠܟܽܘܢ ܥܰܡܝ ܒܩܶܪܝܳܝܽܘܬܳܐ: ܩܶܪܝܳܐܺܝܬ ܐܶܗܰܠܶܟ ܥܰܡܟܽܘܢ܀ ܘܬܽܘܒ ܐܶܡܰܪ. ܪܚܶܡܘ ܠܰܘܛܬܳܐ ܘܠܳܐ ܨܰܒܘ ܒܒܽܘܪ̈ܟܳܬܳܐ: ܡܶܛܽܠ ܕܰܐܣܠܺܝܘ ܒܽܘܪ̈ܟܳܬܳܐ ܕܰܡܠ̈ܺܝܟܳܢ ܠܗܳܠܶܝܢ ܕܪܳܕܶܝܢ ܒܟܺܐܢܽܘܬܳܐ ܕܠܳܐ ܡܰܒܶܐܫܳܐ ܠܐ̱ܢܳܫ: ܐܶܠܳܐ ܢܳܛܪܳܐ ܢܰܦܫܳܗ ܡܶܢ ܒܺܝܫܬܳܐ ܘܥܳܪܩܳܐ ܡܶܢ ܕܺܝܢܳܐ: ܘܕܳܚܠܳܐ ܕܰܬܡܰܠܶܠ ܩܰܫܝܳܐܺܝܬ ܥܰܡ ܐ̱ܢܳܫ ܕܠܳܐ ܢܶܡܚܶܝܗ: ܘܶܐܢ ܓܕܰܫ ܘܡܳܚܶܐ ܠܳܗ ܐ̱ܢܳܫ: ܡܣܰܝܒܪܳܐ: ܘܡܳܪܰܢ ܕܳܐܶܢ ܕܺܝܢܳܗ. ܠܰܝܬ ܠܶܗ ܦܽܘܪܣܳܐ ܠܡܰܢ ܕܰܡܗܰܠܶܟ ܒܟܺܐܢܽܘܬܳܐ ܘܰܒܚܽܘܒܳܐ ܘܒܰܓܡܺܝܪܽܘܬܳܐ: ܕܢܶܬܒܰܥ ܢܰܦܫܶܗ ܡܶܢ ܡܰܢ ܕܕܳܒܰܪ ܠܶܗ ܒܰܩܛܺܝܪܳܐ: ܐܶܠܳܐ ܐܶܢ ܬܰܒܥܶܗ ܡܳܪܰܢ: ܘܰܐܝܬܺܝ ܥܠܰܘܗ̱ܝ ܐܽܘܠܨܳܢܳܐ ܩܰܫܝܳܐ ܥܕܰܡܳܐ ܕܡܶܬܡܰܟܰܟ.","english":"And the judgments that do not save those who observe them. As though they had not willed it: that is, they did not intend to abandon the beautiful commandments of love. That is, the entire force of the law and the prophets was delivered up in them. That is, they loved God and their fellow human. If sin stood in them or they sinned, then Satan would be guilty. For it is through a human being that a person sins, and through a human being that one is justified. They loved murder, enmity, and hidden hatred. For this reason, I gave them commandments: that which you have preserved, preserve your death. If you walk with me in peace, I will walk with you in peace. And again he said: They loved cursing and did not desire blessings, because they rejected the blessings of the kings for those who rule in meekness that does no harm to a person, but preserves itself from evil and flees from judgment, and fears to speak harshly with a person without striking him; and if it happens that a person strikes her, she endures, and she is ill, and she judges her judgment. There is no limit for one who walks in meekness, love, and perfection, to follow himself from one who leads him in a short way; but if he follows him, he is ill, and severe affliction comes upon him until he is humbled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܺܝܢ̈ܶܐ","severity":"info","text":"The Syriac term dīnē (ܕܺܝܢ̈ܶܐ) means 'judgments' or 'laws,' here likely referring to divine or ecclesiastical rulings that fail to bring salvation to their observers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܽܘܩܕ̈ܳܢܶܐ ܫܰܦܺܝܪ̈ܶܐ ܕܚܽܘܒܳܐ","severity":"info","text":"The phrase 'beautiful commandments of love' echoes the New Testament emphasis on love as the core of Christian law, possibly referencing Matthew 22:37–40 or John 13:34.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܺܐܢܽܘܬܳܐ","severity":"info","text":"The term kēnūtā (ܟܺܐܢܽܘܬܳܐ) denotes 'meekness' or 'humility,' a key virtue in Syriac ascetic tradition, often contrasted with pride and violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܚܶܡܘ ܠܰܡ ܩܶܛܠܳܐ","severity":"info","text":"The condemnation of those who 'loved murder, enmity, and hidden hatred' parallels the homily's earlier critique of the wicked who reject peace, reinforcing the theme of divine peace versus human violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܽܘܒ ܐܶܡܰܪ","severity":"info","text":"The phrase 'And again he said' marks a structural shift, introducing a new saying or scriptural citation that continues the homily's argument against those who prefer cursing to blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܠܽܘ ܚܢܰܢ ܩܳܡܢ ܒܗܽܘܢ","severity":"caution","text":"The Syriac phrase 'If sin stood in them' is ambiguous: it could mean 'if sin arose in them' or 'if sin stood against them,' affecting the interpretation of human agency versus Satan's guilt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܶܐܠܽܘ ܚܢܰܢ ܩܳܡܢ ܒܗܽܘܢ' is ambiguous: it may mean 'if sin stood in them' (i.e., they sinned) or 'if sin stood against them' (i.e., they were accused). The reading taken is the former, consistent with the following clause about Satan's guilt.","The referent of 'I' in 'I gave them commandments' is unclear: it could be God, Christ, or the homilist speaking in persona. The reading taken is God, given the context of divine commandments."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܡܶܛܽܠ ܗܳܟܺܝܠ ܕܰܪܚܶܡܢ ܠܰܘ̈ܛܳܬܳܐ ܠܒܶܫܢ ܐܶܢܶܝܢ ܐܰܝܟ ܙܰܝܢܳܐ: ܘܡܶܛܽܠ ܕܗܰܠܶܟܢ ܩܶܪܝܳܐܺܝܬ: ܩܳܡܘ ܥܠܰܝܢ ܕܰܝ̈ܳܢܶܐ ܒܺܝܫ̈ܶܐ: ܕܠܰܝܬ ܠܗܽܘܢ ܪ̈ܰܚܡܶܐ: ܘܡܰܫܦܥܺܝܢ ܕܡܳܐ ܐܰܝܟ ܡܰܝ̈ܳܐ: ܘܦܳܪܥܺܝܢ ܚܠܳܦ ܚܕܳܐ ܒܺܝܫܬܳܐ ܡܳܐܐ ܒܺܝܫ̈ܳܢ ܘܪܳܚܡܺܝܢ ܫܽܘܚܕܳܐ ܘܕܳܝܢܺܝܢ ܒܥܰܘܠܳܐ. ܘܰܐܥܫܶܢܢ ܡܰܪܕܽܘܬܳܐ ܚܢܰܢ ܕܠܳܐ ܬܳܝܟܺܝܢ ܚ̱ܢܰܢ: ܘܶܐܬܚܰܝܰܒܘ ܗܶܢܽܘܢ ܕܰܗܘܰܘ ܬܳܒܽܘ̈ܥܶܐ ܕܪܽܘܓܙܳܐ. ܘܠܳܐ ܐܶܬܕܟܰܪܢ ܠܕܰܝܳܢܳܐ ܕܩܽܘܫܬܳܐ: ܠܳܐ ܚܢܰܢ ܘܠܳܐ ܗܶܢܽܘܢ: ܕܦܳܪܰܥ ܠܟܽܠܢܳܫ ܐܰܝܟ ܥܒ̈ܳܕܰܘܗ̱ܝ. ܐܶܠܳܐ ܕܳܡܶܝܢ ܕܰܝܳܢ̈ܶܐ ܒܺܝܫ̈ܶܐ ܕܕܳܝܢܺܝܢ ܠܒܺܝܫ̈ܶܐ: ܘܩܳܛܠܺܝܢ ܠܗܽܘܢ ܘܡܳܝܬܺܝܢ ܒܗܽܘܢ: ܠܣܳܛܳܢܳܐ ܕܩܳܛܶܠ ܠܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܕܡܶܫܬܰܡܥܺܝܢ ܠܶܗ: ܘܗܽܘ ܡܶܢ ܢܽܘܪܳܐ ܠܳܐ ܦܳܠܶܛ܀ ܐܳܦ ܫܠ̈ܺܝܚܶܐ ܬܰܠܡܶܕܘ ܠܩܳܛܽܘ̈ܠܶܐ ܥܕܰܡܳܐ ܕܩܰܛܶܠܘ ܐܶܢܽܘܢ: ܘܠܳܐ ܬܳܒܘ. ܘܗܶܢܽܘܢ ܠܳܐ ܙܺܝܥܺܝܢ ܕܰܗܘܰܘ ܕܰܝ̈ܳܢܶܐ ܒܺܝܫ̈ܶܐ: ܘܠܳܐ ܗܘܰܘ ܟܺܐܢ̈ܶܐ ܕܠܳܐ ܡܰܒܶܐܫܺܝܢ ܠܐ̱ܢܳܫ ܐܰܝܟ ܐܳܕܳܡ: ܕܠܳܐ ܟܬܺܝܒ ܕܰܡܚܳܝܗ̱ܝ ܐܳܦܠܳܐ ܦܰܟܳܐ ܠܩܳܐܶܝܢ ܕܰܩܛܰܠ ܠܰܐܚܽܘܗ̱ܝ: ܐܶܠܳܐ ܐܰܪܦܝܶܗ ܐܶܙܰܠ ܒܽܐܘܪܚܶܗ: ܘܡܳܪܝܳܐ ܕܳܢ ܕܺܝܢܶܗ ܕܗܳܒܶܝܠ ܡܶܢ ܐܺܝܕ̈ܰܝ ܩܳܐܶܝܢ.","english":"Therefore, because they loved the curses, evil came upon them like a yoke. And because they walked in a manner that was called holy, evil judges rose up against them, who have no mercy, and who pour out blood like water, and who repay one evil with a hundred evils, and who love bribery and judge with injustice. And they made rebellion a sin that does not forgive sin, and they condemned the very ones who were the fountains of wrath. And they did not remember the judge of truth, neither sin nor the very ones, who repays each according to his deeds. But they resemble evil judges who judge the evil, and kill them and die in them, like Satan who kills the sons of the Church who obey him, and he himself from the furnace does not come out. Even the apostles taught the executioners until they killed them, and they did not repent. And they themselves were not moved, for they were evil judges, and they were not grieved that they do not harm a person like Adam, of whom it is not written that he struck him, nor did Cain have a care for the one who killed his brother, but he let him go on his way, and the Lord judged the blood of Abel from the hands of Cain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܝ̈ܳܢܶܐ ܒܺܝܫ̈ܶܐ","severity":"info","text":"The phrase 'evil judges' (davyane bishē) recurs in this passage as a metaphor for unjust authorities, possibly critiquing ecclesiastical or secular powers who pervert judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܳܐܶܝܢ ܕܰܩܛܰܠ ܠܰܐܚܽܘܗ̱ܝ","severity":"info","text":"The reference to Cain killing Abel (Gen 4:8) illustrates the failure of human justice: Cain is not punished by earthly judges, but God judges him. This supports the homily's contrast between divine and human judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"Satan is depicted as killing those who obey him while remaining in the furnace (ܢܽܘܪܳܐ), likely a reference to hellfire. This imagery aligns with Syriac ascetic traditions where Satan is both tempter and trapped in damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܳܦ ܫܠ̈ܺܝܚܶܐ ܬܰܠܡܶܕܘ ܠܩܳܛܽܘ̈ܠܶܐ","severity":"info","text":"The claim that apostles taught executioners until they killed them echoes martyrdom narratives (e.g., Acts of Thomas or Syriac martyr acts), where apostles convert or confront persecutors, leading to their own deaths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܚܰܝܰܒܘ ܗܶܢܽܘܢ ܕܰܗܘܰܘ ܬܳܒܽܘ̈ܥܶܐ ܕܪܽܘܓܙܳܐ","severity":"caution","text":"The phrase 'fountains of wrath' (tābōʿē d-rūgzā) is ambiguous: it may refer to the condemned as sources of divine anger or as those who provoke wrath. The translation 'the very ones who were the fountains of wrath' follows the Syriac but the referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil judges' is unspecified—whether they are literal judges, ecclesiastical authorities, or allegorical figures. The homily does not clarify if the 'apostles' reference is historical or typological. The phrase 'fountains of wrath' could be read as either the condemned or their accusers."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܐܶܠܽܘ ܓܶܝܪ ܐܳܙܺܠ̱ܝܢ ܗ̱ܘܰܘ ܟܽܠܢܳܫ ܡܶܢܰܢ ܒܽܐܘܪܚܶܗ: ܐܳܦܶܢ ܒܗܳܢܳܐ ܥܳܠܡܳܐ ܕܰܪܚܶܡܢܰܢ ܐܰܝܟ ܐܳܕܳܡ: ܡܶܛܽܠ ܫܽܘܦܪܳܐ ܥܳܒܽܘܪܳܐ ܕܡܶܬܚܙܶܐ: ܘܶܐܠܽܘ ܟܺܐܢܺܝܢ ܗ̱ܘܰܝܢ ܟܽܠܢܳܫ ܒܕܺܝܠܶܗ: ܘܦܳܠܚܺܝܢ ܗ̱ܘܰܝܢ ܘܚܳܐܶܝܢܰܢ: ܘܡܶܕܶܡ ܕܣܳܢܶܝܢܰܢ ܠܳܐ ܥܳܒܕܺܝܢ ܗ̱ܘܰܝܢ ܠܰܒܢܰܝ̈ ܒܶܣܪܰܢ: ܘܰܐܝܟ ܕܨܳܒܶܝܢ ܚ̱ܢܰܢ ܕܢܶܥܒܶܕ ܠܰܢ ܟܽܠܢܳܫ: ܢܶܥܒܶܕ ܗ̱ܘܰܝܢ ܠܟܽܠܢܳܫ: ܠܳܐ ܩ̈ܶܛܠܶܐ ܗܳܘܶܝܢ ܗ̱ܘܰܘ: ܘܠܳܐ ܩܪ̈ܳܒܶܐ ܘܠܳܐ ܡܰܚܘ̈ܳܬܳܐ: ܘܠܳܐ ܕܰܝܳܢ̈ܶܐ ܒܺܝ̈ܫܶܐ ܡܶܬܒܥܶܝܢ ܗ̱ܘܰܘ ܘܠܳܐ ܡܰܠ̈ܟܶܐ: ܘܠܳܐ ܐ̱ܢܳܫ ܣܳܢܶܐ ܗ̱ܘܳܐ ܠܒܰܪ ܒܶܣܪܶܗ. ܘܰܚܙܳܐ ܐܰܠܳܗܳܐ ܕܡܳܢܳܐ ܥܳܒܕܺܝܢ ܒܢܰܝ̈ܢܳܫܳܐ ܗܶܢܽܘܢ ܠܗܽܘܢ ܚܰܕ ܠܚܰܕ: ܕܒܳܙܺܝܢ ܚܰܕ ܠܚܰܕ: ܘܐ̱ܢܳܫ ܠܳܐ ܡܶܬܬܰܝܰܟ ܡܶܢ ܒܺܝܫܬܳܐ ܘܚܰܒܶܠ ܟܽܠܒܣܰܪ ܐܽܘܪܚܶܗ: ܐܰܝܟ ܕܰܟܬܺܝܒ ܒܩܰܕܡܳܝܬܳܐ ܐܳܦ ܝܰܘܡܳܢܳܐ. ܟܽܠ ܕܰܠܛܰܫ ܡܰܓܠܶܗ ܐܰܝܟ ܕܰܟܬܺܝܒ: ܘܰܥܒܰܕܘ ܠܗܽܘܢ ܣܰܝܦ̈ܶܐ: ܘܰܐܩܺܝܡܘ ܠܗܽܘܢ ܡܰܠ̈ܟܶܐ ܘܕܰܝ̈ܳܢܶܐ: ܗܳܢܰܘ ܕܶܝܢ: ܡܳܪ̈ܶܐ ܘܩܳܛܽܘ̈ܠܶܐ. ܘܰܢܦܰܠܘ ܚܰܕ ܒܚܰܕ ܘܰܩܛܰܪܘ ܒܥܶܠܕܒܳܒܽܘܬܳܐ ܘܰܥܒܰܕܘ ܩܪ̈ܳܒܶܐ ܥܕܰܡܳܐ ܕܰܠܚܰܪܬܳܐ: ܝܰܗ̱ܒ ܐܰܠܳܗܳܐ ܢܰܦܫܶܗ ܠܗܽܘܢ ܡܶܛܽܠܳܬܗܽܘܢ: ܕܒܰܕܡܶܗ ܢܶܫܬܰܝܰܢ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ. ܘܠܳܐ ܥܰܠ ܢܰܦܫܶܗ ܚܳܣܘ: ܘܠܳܐ ܡܶܢ ܕܡܶܗ ܒܗܶܬܘ: ܘܠܳܐ ܐܶܬܛܦܺܝܣܘ ܠܰܒܪܳܐ ܕܢܶܥܒܕܽܘܢ ܫܰܝܢܳܐ ܒܰܐܪܥܳܐ ܐܰܝܟ ܕܰܥܒܰܕ ܗܽܘ܀ ܘܳܝ ܠܰܢ ܕܶܐܠܳܐ ܬܳܝܒܺܝܢܰܢ: ܠܳܐ ܡܶܬܛܦܺܝܣ ܠܰܢ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ: ܐܰܝܟ ܕܠܳܐ ܐܶܬܛܦܺܝܣܢ ܠܶܗ. ܟܽܠ ܠܰܡ ܕܠܳܐ ܡܶܬܛܦܺܝܣ ܠܰܒܪܳܐ ܪܽܘܓܙܶܗ ܕܰܐܠܳܗܳܐ ܢܩܰܘܶܐ ܥܠܰܘܗ̱ܝ.","english":"For if they were walking each one in his own way, also in this world they loved each other like Adam, because of the transient beauty that is seen. And if they were grieving each one for himself, and were working and living, and whatever they needed they did not do for the sons of their flesh, and as each one wished that another would do for him, so each one did for another. There were no murders, and no wars, and no plagues, and no evil judges were sought, and no kings, and no man needed his fellow man. And God saw what they were doing among themselves, that they were despising one another, and that no man was restrained from evil, and that he destroyed every man his own way, as it is written in the beginning, and also in the present day. Everything that is hidden he reveals, as it is written, and they made swords for themselves, and they set up kings and judges for themselves, that is, lords and murderers. And they fell one upon another, and they bound themselves in enmity, and they made wars until the end. God gave himself to them for their reasons, that by his blood they might drink what is on earth and what is in heaven. And they did not spare his self, and they did not repent of his blood, and they were not ashamed of the son that they had made a slaughter on earth as he had done. Woe to you if you do not repent: you will not be ashamed on the day of judgment, as he was not ashamed. Everyone who is not ashamed of the son, the wrath of God awaits him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܽܘܦܪܳܐ ܥܳܒܽܘܪܳܐ","severity":"info","text":"The phrase 'transient beauty' (šuprā ʿāḇūrā) contrasts the ephemeral physical world with the eternal, a theme common in Syriac ascetical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܰܟܬܺܝܒ ܒܩܰܕܡܳܝܬܳܐ ܐܳܦ ܝܰܘܡܳܢܳܐ","severity":"info","text":"The phrase 'as it is written in the beginning, and also in the present day' likely alludes to Genesis narratives of human sin and judgment, paralleling the homily's moral critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܰܕܡܶܗ ܢܶܫܬܰܝܰܢ ܡܳܐ ܕܒܰܐܪܥܳܐ ܘܡܳܐ ܕܒܰܫܡܰܝܳܐ","severity":"info","text":"The image of drinking God's blood 'what is on earth and what is in heaven' echoes eucharistic language but is inverted to condemn the unrepentant, a rhetorical device in Syriac homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a hypothetical virtuous past to a present of violence and judgment, culminating in a direct warning ('Woe to you'), typical of homiletic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܥܒܰܕܘ ܠܗܽܘܢ ܣܰܝܦ̈ܶܐ","severity":"info","text":"The motif of people making swords and setting up kings and judges as 'lords and murderers' parallels Shenoute's critique of corrupt authority in 'God Says Through Those Who Are His'.","cites":[{"key":"dossier:coptic-shenoute-god-says-through-those-who-are-his","label":"gap dossier: God Says Through Those Who Are His","url":"https://naxiai.com/christian/gaps/coptic-shenoute-god-says-through-those-who-are-his"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܳܐ ܐ̱ܢܳܫ ܣܳܢܶܐ ܗ̱ܘܳܐ ܠܒܰܪ ܒܶܣܪܶܗ","severity":"info","text":"The phrase 'no man needed his fellow man' is ambiguous: it may mean self-sufficiency or lack of mutual aid. The context of prior harmony suggests the former, but the text does not resolve it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'no man needed his fellow man' could be read as positive self-sufficiency or negative isolation; the context of prior harmony supports the former.","The identity of 'the son' (ܠܰܒܪܳܐ) in the final warning is ambiguous—possibly Christ or a generic figure; the homily does not specify."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܶܡܰܪ ܓܶܝܪ ܒܢܳܡܽܘܣܳܐ: ܕܠܺܝܛ ܗ̱ܽܘ ܟܽܠ ܕܢܰܒܶܐܫ ܠܚܰܒܪܶܗ ܒܟܶܣܝܳܐ ܐܰܘ ܒܓܶܠܝܳܐ. ܘܢܺܐܡܰܪ ܟܽܠܶܗ ܥܰܡܳܐ ܐܰܡܺܝܢ. ܚܳܙܶܝܢ ܐܰܢ̱ܬܽܘܢ ܐܰܝܟܰܢܳܐ ܗܳܘܶܐ ܟܽܠ ܕܡܰܒܶܐܫ ܠܚܰܒܪܶܗ ܒܰܪ ܠܰܘܛܬܳܐ ܐܰܝܟ ܤܳܛܳܢܳܐ. ܣܳܦܶܩ ܠܶܗ ܓܶܝܪ ܠܬܰܠܡܺܝܕܳܐ ܕܢܶܗܘܶܐ ܐܰܝܟ ܪܰܒܶܗ: ܘܰܠܡܰܢ ܕܰܗܘܳܐ ܥܰܒܕܳܐ ܕܰܚܛܺܝܬܶܐ ܘܶܐܫܬܡܰܥ ܠܳܗ ܕܰܐܝܟ ܪܰܒܶܗ ܢܶܗܘܶܐ:\nܘܡܳܐ ܕܰܫܠܶܡ ܠܡܰܟܺܝܟܽܘܬܳܐ ܕܰܡܫܺܝܚܳܐ: ܗܳܘܶܐ ܐܰܝܟ ܪܰܒܶܗ ܘܡܰܠܦܳܢܶܗ. ܠ̈ܟܺܐܢܶܐ ܕܶܝܢ ܢܳܡܽܘܣܳܐ ܠܳܐ ܣܺܝܡ ܠܗܽܘܢ: ܡܶܛܽܠ ܕܗܶܢܽܘܢ ܗܳܘܶܝܢ ܢܳܡܽܘܣܳܐ ܠܢܰܦܫܗܽܘܢ. ܫܰܠܺܝܛ ܠܶܗ ܓܶܝܪ ܠܒܰܪܢܳܫܳܐ ܕܢܶܗܘܶܐ ܢܳܡܽܘܣܳܐ ܕܚܽܘܒܳܐ ܠܢܰܦܫܶܗ: ܐܰܝܟ ܕܰܗܘܰܘ ܐܰܒܳܗ̈ܳܬܳܐ ܩܰܕܡܳܝ̈ܶܐ: ܘܶܐܬܕܰܡܺܝܘ ܒܰܐܠܳܗܳܐ ܕܡܰܕܢܰܚ ܚܽܘܒܶܗ ܥܰܠ ܛܳܒ̈ܶܐ ܘܥܰܠ ܒܺܝܫ̈ܶܐ: ܘܡܰܚܶܬ ܡܶܛܪܶܗ ܥܰܠ ܟܺܐܢ̈ܶܐ ܘܥܰܠ ܥܰܘ̈ܳܠܶܐ ܘܠܳܐ ܐܶܬܪܫܺܝܘ ܡܶܢ ܐܰܠܳܗܳܐ: ܐܶܠܳܐ ܡܶܫܬܰܒܳܚܽܘ ܐܶܫܬܰܒܰܚܘ܀ ܘܗܳܐ ܒܶܗ ܒܡܺܐܡܪܰܢ ܒܕܽܘܟܬܳܐ ܕܘܳܠܶܐ ܡܦܰܫܩܺܝܢܰܢ ܥܰܠ ܚܽܘܒܗܽܘܢ ܕܰܐܒܳܗܳܬܳܐ: ܕܰܒܗܳܠܶܝܢ ܗ̱ܽܘ ܥܒ̈ܳܕܶܐ ܫܰܦܺܝܪ̈ܶܐ ܘܛܳܒ̈ܶܐ ܨܳܒܶܐ ܐܰܠܳܗܳܐ ܕܢܶܬܕܰܡܽܘܢ ܒܶܗ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܘܗܳܟܰܢ ܢܚܽܘܪܽܘܢ ܘܢܶܬܕܰܡܽܘܢ ܒܶܗ: ܟܰܕ ܡܶܬܡܰܟܰܟ ܘܒܳܥܶܐ ܡܶܢ ܟܽܠܢܳܫ: ܕܢܶܬܪܰܥܽܘܢ ܠܶܗ ܘܢܺܚܽܘܢ: ܒܺܐܝܕܳܐ ܕܰܢܒܺܝ̈ܶܐ ܘܒܺܐܝܕܳܐ ܕܰܫܠ̈ܺܝܚܶܐ: ܟܰܕ ܡܫܺܝܓ ܪ̈ܶܓܠܶܐ ܕܰܡܒܰܙܚܳܢܰܘ̈ܗ̱ܝ: ܟܰܕ ܝܳܗܶܒ ܫܠܳܡܳܐ ܠܡܰܫܠ̈ܡܳܢܰܘܗ̱ܝ: ܟܰܕ ܢܳܫܶܩ ܠܶܗ ܠܰܣܟܰܪܝܽܘܛܳܐ ܘܩܳܪܶܐ ܠܶܗ ܚܰܒܪܝ.","english":"For he said in the Law: Cursed is everyone who does evil to his companion in secret or in open. And the whole people says Amen. See, then, how it is that everyone who does evil to his companion is under a curse like Satan. For it is fitting for the disciple to be like his teacher, and for the one who was a servant of sin and heard it to be like his teacher.\n\nAnd when he completed the humility of Christ, he became like his teacher and his master. But the Law was not laid upon the afflicted, because they themselves were a law unto themselves. For it is permitted to a person to be a law of love unto himself, as were the first fathers, and they were likened to God, who spreads his love over the good and the evil, and sends his rain upon the afflicted and upon the wicked, and they were not separated from God, but were praised and glorified. And here, in this passage, in the place where it is necessary to interpret concerning the love of the fathers, that in these things are the beautiful and good works that God desires that all the living be likened to him, and thus they examined and were likened to him, while he humbles himself and asks of everyone that they be reconciled to him and live, through the hand of the prophets and through the hand of the apostles, while the feet of those who mock him are washed, while he gives peace to those who betray him, while he embraces Judas Iscariot and calls him his companion.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܳܡܽܘܣܳܐ","severity":"info","text":"The phrase 'in the Law' introduces a citation of Lev 19:14 (or a similar curse formula), where cursing one who harms another secretly or openly echoes biblical legal language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܰܘܛܬܳܐ","severity":"info","text":"The term 'curse' (ܠܰܘܛܬܳܐ) is used to equate the evildoer with Satan, intensifying the legal condemnation beyond mere social censure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܒܳܗ̈ܳܬܳܐ ܩܰܕܡܳܝ̈ܶܐ","severity":"info","text":"The 'first fathers' likely refer to the patriarchs or early ascetic exemplars who internalized divine law, becoming a 'law of love' unto themselves, a theme in Syriac monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܳܗܶܒ ܫܠܳܡܳܐ ܠܡܰܫܠ̈ܡܳܢܰܘܗ̱ܝ","severity":"info","text":"The image of Christ giving peace to betrayers and embracing Judas parallels Gospel accounts (Matt 26:49-50; John 13:21-30), emphasizing radical humility as a model for imitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from legal citation to narrative exempla (Christ's humility, the fathers' love), illustrating how the law of love supersedes written law for the perfected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܳܐ ܒܶܗ ܒܡܺܐܡܪܰܥ","severity":"caution","text":"The phrase 'in this passage' may refer to a preceding section of the homily now lost or to a scriptural locus; the referent is ambiguous, affecting interpretation of the fathers' love.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first fathers' is unspecified—could be biblical patriarchs or early monastic founders.","The phrase 'in this passage' (ܒܶܗ ܒܡܺܐܡܪܰܥ) may refer to a lost portion of the homily or to a specific scriptural text; the reading assumes it refers to the preceding discussion of the fathers."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܘܠܳܐ ܐܶܡܰܪ ܠܶܗ ܕܠܰܐܝܟܳܐ ܐܳܙܶܠ ܐܰܢ̱ܬ ܩܳܛܽܘܠܳܐ: ܐܶܠܳܐ ܡܶܬܡܰܟܰܟ ܘܢܳܫܶܩ ܠܶܗ: ܕܢܶܗܘܶܐ ܠܰܢ ܚܰܘܪܳܐ: ܕܗܳܟܰܢܳܐ ܢܶܥܒܶܕ ܠܡܰܢ ܕܡܰܒܶܐܫ ܠܰܢ: ܘܢܶܙܟܶܝܗ ܠܒܺܝܫܬܳܐ ܐܰܝܟ ܕܚܰܘܝܰܢ ܡܳܪܰܢ:\nܘܰܗܘܳܐ ܪܺܝܫܳܐ ܘܓܳܡܽܘܪܳܐ ܠܗܰܝܡܳܢܽܘܬܰܢ: ܕܒܰܕܡܽܘܬܶܗ ܢܶܬܓܡܰܪ ܘܗܳܟܰܢܳܐ ܢܶܬܕܰܡܶܐ ܒܶܗ: ܟܰܕ ܡܨܰܠܶܐ ܥܰܠ ܙܳܩܽܘܦܰܘ̈ܗ̱ܝ: ܘܟܰܕ ܡܟܰܣܶܐ ܒܚܽܘܒܶܗ ܚ̈ܛܳܗܰܝܗܽܘܢ ܕܗܳܢܽܘܢ ܕܩܳܪܶܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܰܫ̈ܡܳܗܶܐ ܣܪ̈ܺܝܚܶܐ: ܕܠܳܐ ܐܶܫܟܰܚ ܫܠ̈ܺܝܚܶܐ ܕܰܢܦܰܫܩܽܘܢ ܐܶܢܽܘܢ ܡܶܢ ܣܰܢܝܽܘܬܗܽܘܢ: ܐܶܠܳܐ ܟܬܰܒܘ ܗܳܟܰܢܳܐ: ܕܰܩܪܰܐܽܘܗ̱ܝ ܒܰܪ ܓܰܘܪ̈ܶܐ ܘܡܰܛܥܝܳܢܳܐ. ܘܨܽܘܚܝ̈ܳܬܳܐ ܠܰܡ ܐ̱ܚܪ̈ܳܢܝܳܬܳܐ ܕܡܶܢ ܣܰܢܝܽܘܬܗܶܝܢ ܫܬܶܩܘ ܫܠ̈ܺܝܚܶܐ. ܘܗܽܘ ܚܳܐܰܪ ܗ̱ܘܳܐ ܒܗܰܘ ܥܶܕܳܢܳܐ ܒܓܰܝܳܪ̈ܶܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܬܰܡܳܢ ܘܰܒܩܳܛܽܘ̈ܠܶܐ ܘܰܒܓܰܢܳܒ̈ܶܐ ܘܰܒܥܳܠ̈ܽܘܒܶܐ ܕܝܳܕܰܥ ܗ̱ܘܳܐ ܐܰܝܟܳܐ ܩܛܰܠܘ ܘܰܐܝܟܳܐ ܓܢܰܒܘ ܘܰܐܝܟܳܐ ܥܒܰܕܘ ܟܽܠ ܒܺܝܫ̈ܳܢ: ܘܟܰܣܺܝ ܚ̈ܛܳܗܰܝܗܽܘܢ ܘܠܳܐ ܦܰܪܣܺܝ ܐܶܢܽܘܢ. ܘܗܶܢܽܘܢ ܪܳܩܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܰܐܦܰܘ̈ܗ̱ܝ: ܘܡܳܚܶܝܢ ܠܶܗ ܥܰܠ ܪܺܝܫܶܗ: ܘܰܡܒܰܙܥܺܝܢ ܐܺܝܕܰܘ̈ܗ̱ܝ ܘܪ̈ܶܓܠܰܘܗ̱ܝ ܘܰܐܫܩܝܽܘܗ̱ܝ ܚܰܠܳܐ ܘܰܡܪܳܪ̈ܶܐ: ܡܶܕܶܡ ܐܳܦܠܳܐ ܠܩ̈ܳܛܽܘܠܶܐ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ: ܘܕܰܩܪܽܘܗ̱ܝ ܒܕܰܦܢܶܗ. ܘܟܰܕ ܥܒܰܕܘ ܠܶܗ ܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܒܺܝܫ̈ܳܬܳܐ: ܠܒܰܪ ܡܶܢ ܒܺܝܫ̈ܳܬܳܐ ܕܰܥܒ̈ܺܝܕܳܢ ܗ̱ܘܰܝ̈ ܠܗܽܘܢ ܒܰܐܚܪ̈ܳܢܶܐ: ܚܠܳܦ ܕܠܳܐ ܣܢܳܐ ܐܶܢܽܘܢ ܘܦܰܪܣܺܝ ܐܶܢܽܘܢ: ܡܶܪܚܰܡ ܪܚܶܡ ܐܶܢܽܘܢ ܘܨܰܠܺܝ ܥܠܰܝܗܽܘܢ: ܕܰܐܒܳܐ ܫܒܽܘܩ ܠܗܽܘܢ: ܡܶܛܽܠ ܕܢܶܗܘܶܐ ܠܰܢ ܚܰܘܪܳܐ ܕܰܓܡܺܝܪܽܘܬܶܐ: ܕܒܶܗ ܢܶܬܕܰܡܶܐ ܚܢܰܢ ܟܽܠܗܽܘܢ ܝܰܠܕܰܘ̈ܗ̱ܝ ܕܳܐܕܳܡ܀","english":"And he did not say to him, \"Where are you going, murderer?\" But he humbled himself and pressed him, that he might be a companion to him, so that he would do to him as he who does evil to him, and he would overcome the evil, as the Lord showed. And he was the beginning and the end of his faith, that in his likeness it would be completed and thus he would be compared to him, while he prayed over his crosses, and while he covered with his love the sins of those who had called him by foul names, so that the apostles could not separate their eyes from their company, but they wrote thus: that they called him a son of men and a deceiver. And the shouts of the last ones from their company fell silent, the apostles. And he was looking at that time at the murderers who were there, and at the killers, and at the thieves, and at the oppressors, who knew where they had killed and where they had stolen and where they had done all evils, and he concealed their sins and did not reveal their eyes. And they were spitting in his face, and striking him on his head, and breaking his hands and feet, and giving him vinegar and gall, something that not even to murderers they would do, and they called him by his side. And when they had done all these evils to him, beyond the evils that were done to them by others, instead of not ceasing their eyes and revealing their eyes, they had mercy, they had compassion on their eyes, and they prayed over them, that the Father might forgive them, because he would be a companion of perfection, by whom the sin of all the children of Adam would be compared.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܘܪܳܐ","severity":"info","text":"The Syriac term ḥawrā (companion) is used twice in this passage, first in the context of the disciple becoming a companion to the evildoer, and later as a 'companion of perfection'. The term carries connotations of intimate association and moral solidarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܗܘܳܐ ܪܺܝܫܳܐ ܘܓܳܡܽܘܪܳܐ ܠܗܰܝܡܳܢܽܘܬܰܢ","severity":"info","text":"The phrase 'beginning and end of his faith' echoes New Testament language of Christ as the Alpha and Omega (Revelation 1:8, 21:6), applied here to the disciple's imitation of the teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܳܛܽܘܠܳܐ","severity":"info","text":"The term qāṭōlā (murderer) appears repeatedly, reflecting the homily's concern with violent sinners. The passage describes the disciple's non-confrontational response to a murderer, contrasting with expected legal or punitive reactions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܐܫܩܝܽܘܗ̱ܝ ܚܰܠܳܐ ܘܰܡܪܳܪ̈ܶܐ","severity":"info","text":"The offering of vinegar and gall (ḥallā w-marrārē) to the disciple parallels the mockery of Christ on the cross (cf. Matthew 27:34, Mark 15:36), reinforcing the theme of imitatio Christi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of a narrative sequence in which the disciple's humble response to violence is contrasted with the apostles' silence and the sinners' eventual repentance, leading to a typological comparison with Adam's children.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܰܩܪܰܐܽܘܗ̱ܝ ܒܰܪ ܓܰܘܪ̈ܶܐ ܘܡܰܛܥܝܳܢܳܐ","severity":"info","text":"The epithets 'son of men' and 'deceiver' (bar gawrē wa-maṭʿyānā) reflect polemical accusations against early Christian ascetics or leaders, possibly echoing charges found in anti-heretical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostles' (šlīḥē) who write and fall silent is unclear; they may refer to apostolic figures or to later ecclesiastical authorities.","The phrase 'by his side' (b-dappʿēh) is ambiguous; it may mean 'at his side' or 'by his page' (i.e., in writing).","The final clause 'the sin of all the children of Adam would be compared' is syntactically dense; the precise relationship between the companion of perfection and the comparison of sin is open to interpretation."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܘܗܳܟܰܢܳܐ ܢܶܬܕܰܡܶܐ ܒܶܗ ܬܽܘܒ: ܟܰܕ ܩܳܪܶܐ ܘܚܳܐܶܢ ܠܡܳܟ̈ܣܶܐ ܘܰܠܙܳܢܝ̈ܳܬܳܐ ܘܟܰܕ ܡܰܪܟܶܢ ܪܺܝܫܶܗ ܩܕܳܡ ܡܰܢ ܕܰܙܥܽܘܪ ܡܶܢܶܗ: ܘܥܳܡܶܕ ܟܰܕ ܠܳܐ ܣܢܺܝܩ: ܕܢܶܗܘܶܐ ܠܰܢ ܚܰܘܪܳܐ ܕܢܶܬܒܰܪܰܟ ܡܶܢ ܕܰܙܥܽܘܪ ܡܶܢܰܢ ܘܰܣܢܺܝܩ ܥܠܰܝܢ. ܘܢܶܬܕܰܡܶܐ ܒܶܗ: ܟܰܕ ܫܳܐܶܠ ܒܰܫܠܳܡܳܐ ܕܥܰܒ̈ܕܰܘܗ̱ܝ ܘܕܰܐܡ̈ܗܳܬܶܗ: ܘܩܳܕܶܡ ܠܗܽܘܢ ܒܰܫܠܳܡܳܐ. ܘܟܰܕ ܐܶܬܡܰܣܟܰܢ ܘܠܰܝܬ ܗ̱ܘܳܐ ܠܶܗ ܡܰܣܡܰܟ ܒܪܺܝܫܳܐ ܒܰܐܪܥܳܐ: ܕܰܚܢܰܢ ܒܡܶܣܟܺܢܽܘܬܶܗ ܢܶܥܬܰܪ. ܘܟܰܕ ܥܳܒܶܕ ܢܰܦܫܶܗ ܚܰܛܳܝܳܐ: ܘܒܳܥܶܐ ܘܡܶܬܟܰܫܰܦ ܐܰܝܟ ܡܰܣܟܠܳܢܳܐ: ܘܥܳܒܶܕ ܢܰܦܫܶܗ ܚܛܺܝܬܳܐ ܡܶܛܽܠ ܥܰܘܠܰܢ: ܘܡܶܛܽܠ ܕܰܚܢܰܢ ܢܶܗܘܶܐ ܒܶܗ ܙܰܕܺܝܩܽܘܬܳܐ. ܗܳܟܰܢܳܐ ܘܳܠܶܐ ܕܰܢܚܽܘܪܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܒܰܐܠܳܗܳܐ: ܘܢܶܬܕܰܡܽܘܢ ܒܶܗ ܒܟܽܠܗܶܝܢ ܛܳܒ̈ܳܬܳܐ ܕܰܥܒܰܕ ܘܰܕܥܳܒܶܕ ܠܘܳܬ ܟܽܠܗܶܝܢ ܒܶܪ̈ܝܳܬܳܐ. ܘܗܳܟܰܢ ܢܶܥܒܕܽܘܢ ܠܟܽܠܗܽܘܢ ܝܰܠܕܰܘ̈ܗܝ ܕܳܐܕܳܡ: ܛܳܒ̈ܶܐ ܘܒܺܝ̈ܫܶܐ: ܘܟܶܢ ܫܰܠܺܝ̈ܛܺܝܢ ܟܺܐܢ̈ܶܐ ܘܰܓܡܺܝܪ̈ܶܐ ܕܢܶܗܘܽܘܢ ܢܳܡܽܘܣܳܐ ܠܢܰܦܫܗܽܘܢ: ܘܢܶܬܕܰܡܽܘܢ ܒܟܽܠܗܽܘܢ ܥܒ̈ܳܕܰܘܗ̱ܝ ܛܳܒ̈ܶܐ ܕܰܐܠܳܗܰܢ. ܠܳܐ ܕܶܝܢ ܫܰܠܺܝܛ ܠܐ̱ܢܳܫ ܡܶܢ ܒܢܰܝ̈ܢܳܫܳܐ ܕܢܶܬܕܰܡܽܘܢ ܒܰܐܠܳܗܳܐ: ܐܰܘ ܟܰܕ ܕܳܐܶܢ: ܐܰܘ ܟܰܕ ܩܳܛܶܠ: ܐܰܘ ܟܰܕ ܠܳܐܶܛ: ܐܰܘ ܟܰܕ ܣܳܢܶܐ ܘܪܳܓܶܙ: ܐܰܘ ܟܰܕ ܡܚܰܝܶܒ ܘܩܳܪܶܐ ܝܰܠܕܳܐ ܕܰܚܘ̈ܰܘܳܬܳܐ: ܐܰܘ ܟܰܕ ܩܳܪܶܐ ܒܢܰܘ̈ܗ̱ܝ ܕܒܺܝܫܳܐ: ܗܰܘ ܕܡܶܢ ܪܺܝܫܳܐ ܩܳܛܽܘܠܳܐ ܗܘܳܐ. ܠܳܐ ܫܰܠܺܝܛ ܠܒܰܪ ܐ̱ܢܳܫܳܐ ܕܢܶܬܕܰܡܶܐ ܒܰܐܠܳܗܳܐ ܒܚܰܕ ܡܶܢ ܗܳܠܶܝܢ ܥܒ̈ܳܕܶܐ ܕܠܳܐ ܡܶܬܚܰܝܳܒܽܘ ܡܶܬܚܰܝܰܒ.","english":"And thus he is to be imitated in this as well: when he calls and invites tax-collectors and prostitutes, and when he bows his head before one who is smaller than he, and stands without being distressed, so that he might become a companion to him, so that he might be blessed by one who is smaller than he and distressed over him. And he is to be imitated in this: when he asks after the welfare of his servants and his maidservants, and greets them. And when he was poor and had no support, he laid his head on the ground, so that through his poverty he might become rich. And when he makes himself a sinner, and seeks and entreats like a fool, and makes himself a sinner for the sake of iniquity, and so that through him righteousness might come to be. Thus must we be imitators of him in the ways of life in God, and be imitated in him in all the good deeds that he did and does towards all creatures. And thus shall all the children of Adam do, both good and evil, and even the perfect and complete rulers, so that they might become a law unto themselves, and be imitated in all his good works of God. But it is not permitted for a human to be imitated in God when he errs, or when he kills, or when he curses, or when he is angry and wrathful, or when he condemns and calls the son of snakes, or when he calls by the name of the Evil One, who from the beginning was a murderer. It is not permitted for a human to be imitated in God in any of these deeds that are not to be condemned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܪܟܶܥ ܪܺܝܫܶܗ","severity":"info","text":"The phrase 'bows his head' (Syriac ܡܰܪܟܶܥ ܪܺܝܫܶܗ) is a gesture of humility, echoing the earlier narrative of the saint humbling himself before a murderer. It reinforces the theme of imitating Christ's meekness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܠܕܳܐ ܕܰܚܘ̈ܰܘܳܬܳܐ","severity":"info","text":"The phrase 'son of snakes' (Syriac ܝܰܠܕܳܐ ܕܰܚܘ̈ܰܘܳܬܳܐ) may allude to Matthew 23:33, where Jesus calls the Pharisees 'sons of vipers.' The homily uses it to condemn abusive speech, contrasting with the saint's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܣܟܠܳܢܳܐ","severity":"info","text":"The term 'fool' (Syriac ܡܰܣܟܠܳܢܳܐ) reflects a common ascetic trope: the saint feigns foolishness to humble himself, akin to the 'holy fool' tradition in Syriac and later Byzantine spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܠܙܳܢܝ̈ܳܬܳܐ","severity":"info","text":"The mention of 'tax-collectors and prostitutes' (Syriac ܠܡܳܟ̈ܣܶܐ ܘܰܠܙܳܢܝ̈ܳܬܳܐ) parallels the Gospel accounts of Jesus associating with outcasts (e.g., Matthew 9:9-13). The homily uses this to model inclusive imitation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܳܟܰܢܳܐ","severity":"info","text":"The passage is structured by a series of 'thus' (Syriac ܘܗܳܟܰܢܳܐ) clauses, each introducing a specific behavior to imitate, followed by a negative list of forbidden imitations. This rhetorical pattern emphasizes the contrast between virtuous and sinful emulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܶܥ ܫܰܠܺܝ̈ܛܺܝܢ ܟܺܐܢ̈ܶܐ ܘܰܓܡܺܝܪ̈ܶܐ","severity":"caution","text":"The phrase 'even the perfect and complete rulers' (Syriac ܘܟܶܥ ܫܰܠܺܝ̈ܛܺܝܢ ܟܺܐܢ̈ܶܐ ܘܰܓܡܺܝܪ̈ܶܐ) is ambiguous: it may refer to monastic superiors or secular authorities. The homily's context suggests a general call to all humans, but the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the perfect and complete rulers' (Syriac ܫܰܠܺܝ̈ܛܺܝܢ ܟܺܐܢ̈ܶܐ ܘܰܓܡܺܝܪ̈ܶܐ) is ambiguous: it could denote monastic leaders or secular authorities, but the homily does not specify.","The phrase 'son of snakes' (Syriac ܝܰܠܕܳܐ ܕܰܚܘ̈ܰܘܳܬܳܐ) may be a direct quotation or a generic insult; the exact scriptural source is not explicit."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܐܶܠܳܐ ܒܗܳܠܶܝܢ ܢܶܬܕܰܡܶܐ ܒܶܗ: ܟܰܕ ܩܳܪܶܐ ܠܥܰܒܕܰܘ̈ܗ̱ܝ ܐܰܚܰܝ̈ ܘܰܐܚ̈ܘܳܬܝ: ܘܶܐܡܝ ܘܰܒܢܰܝ̈ ܘܰܒܢ̈ܳܬܝ: ܟܰܕ ܩܳܪܶܐ ܒܰܪ̱ܬܝ ܠܒܰܪ̱ܬ ܥܳܠܡܳܐ܀ ܐܰܠܳܗܳܐ ܓܶܝܪ ܕܠܳܐ ܢܳܡܽܘܣ ܗ̱ܽܘ ܘܫܰܠܺܝܛ ܥܰܠ ܓܒܺܝܠܬܶܗ. ܓܒܺܝܠܬܳܐ ܬܚܶܝܬ ܐܰܠܳܗܳܐ ܐܳܙܶܠ ܠܳܗ ܕܬܶܗܘܶܐ ܘܬܶܫܬܰܥܒܰܕ ܠܶܗ. ܘܶܐܢ ܐܶܢܳܐ ܠܰܡ ܕܰܕܠܳܐ ܢܳܡܽܘܣ ܐ̱ܢܳܐ: ܘܡܳܪܟܽܘܢ ܐ̱ܢܳܐ ܘܪܰܒܟܽܘܢ ܗܳܟܰܢ ܐܶܬܡܰܟܟܶܬ: ܐܰܢ̱ܬܽܘܢ ܟܡܳܐ ܙܳܕܶܩ ܠܟܽܘܢ ܕܰܬܚܶܝܬ ܐܰܠܳܗܳܐ ܐܰܢ̱ܬܽܘܢ ܘܺܐܝܬܰܝ ܠܟܽܘܢ ܡܳܪܳܐ ܘܪܰܒܳܐ ܕܬܶܬܡܰܟܟܽܘܢ ܝܰܬܺܝܪ ܡܶܢܝ. ܐܳܦܠܳܐ ܕܶܝܢ ܡܳܐ ܕܶܐܬܕܰܡܺܝܢ ܒܡܰܟܺܝܟܽܘܬܳܐ ܕܡܳܪܰܢ: ܦܳܚܡܳܐ ܡܰܟܺܝܟܽܘܬܰܢ ܠܕܺܝܠܶܗ. ܡܳܐ ܕܝܰܗ̱ܒܢ ܦܰܟܰܢ ܠܡܰܚ̈ܘܳܬܳܐ ܐܰܝܟ ܕܺܐܝܬܰܘܗ̱ܝ ܟܝܳܢܰܢ ܡܶܬܬܰܚܕܳܢܳܐ: ܙܥܽܘܪܝܳܐ ܗ̱ܝ ܗܳܕܶܐ ܡܰܟܺܝܟܽܘܬܳܐ ܡܶܢ ܗܰܘ ܡܽܘܟܳܟܳܐ: ܕܗܰܘ ܟܝܳܢܳܐ ܕܠܳܐ ܡܶܬܬܚܶܕ ܗ̱ܘܳܐ ܘܠܳܐ ܒܳܠܰܥ ܗ̱ܘܳܐ: ܘܶܐܬܬܚܶܕ ܘܰܒܠܰܥ. ܘܡܳܐ ܕܶܐܬܡܰܣܟܰܢܢ ܐܰܝܟ ܕܶܐܬܡܰܣܟܰܢ ܡܳܪܰܢ: ܐܰܝܟ ܡܳܐ ܕܺܐܝܬܰܝܢ ܡܶܣ̈ܟܺܢܶܐ ܙܥܽܘܪ ܗ̱ܽܘ ܗܳܢܳܐ ܡܽܘܟܳܟܳܐ ܡܶܢ ܕܗܰܘ ܡܰܥܬܰܪ ܟܽܠ ܕܶܐܬܡܰܣܟܰܢ: ܕܰܚܢܰܢ ܒܡܶܣܟܺܢܽܘܬܶܗ ܢܶܥܬܰܪ. ܘܡܳܐ ܕܶܐܣܬܰܢܰܩܢܰܢ ܐܰܝܟ ܕܶܐܣܬܰܢܰܩ ܡܳܪܰܢ ܘܰܒܥܳܐ ܠܰܚܡܳܐ ܠܙܰܟܰܝ ܘܡܰܝ̈ܳܐ ܠܫܳܡܪܳܝܬܳܐ: ܙܥܽܘܪ ܗ̱ܽܘ ܣܽܘܢܩܳܢܰܢ ܕܺܝܠܰܢ ܡܶܢ ܕܗܰܘ ܙܳܐܶܢ ܟܽܠ ܕܶܐܣܬܰܢܰܩ. ܘܡܳܐ ܕܡܺܝܬܢ ܚܠܳܦ ܒܺܝܫ̈ܶܐ ܐܰܝܟ ܕܡܺܝܬ ܡܳܪܰܢ ܚܠܳܦ ܒܺܝܫ̈ܶܐ: ܙܥܽܘܪ ܗ̱ܽܘ ܡܽܘܟܳܟܰܢ ܡܶܢ ܕܡܳܪܰܢ: ܕܰܚܢܰܢ ܐܰܝܟ ܟܝܳܢܰܢ ܕܺܐܝܬܰܝܢ ܡܳܝ̈ܽܘܬܶܐ: ܠܰܘ ܐܰܝܟ ܗܰܘ ܟܝܳܢܳܐ ܡܰܚܶܐ ܟܽܠ ܕܰܛܥܶܡ ܡܰܘܬܳܐ.","english":"but in these things he is to be imitated: when he calls his servants \"brothers\" and \"sisters,\" and \"mother\" and \"fathers\" and \"daughters,\" when he calls a daughter of the world \"my daughter.\" For God is without law and is sovereign over his creation. The creation is beneath God; it goes to be and to be subjugated to him. And if I, who am without law, am so, and your Lord and your Master is thus humbled, how much more ought you, who are beneath God, to be, and you have a Lord and a Master, to humble yourselves more than he. Nor, moreover, is what is imitated in the humility of the Lord comparable to his humility. What he gave, as it were, to the senses, as is his nature that can be grasped—this humility is small compared to that humiliation: that nature which was not to be grasped and did not consume, and was grasped and consumed. And what he became poor, as the Lord became poor—as there are poor people, this humiliation is small compared to that one who enriches all who became poor, for he became rich through his poverty. And what he became needy, as the Lord became needy and begged for bread for Zakkai and water for the Samaritan woman—your need is small compared to that one who is sufficient for all who became needy. And what he died for the wicked, as the Lord died for the wicked—your humiliation is small compared to that of the Lord, for he, as is his nature which is of living waters, not like that nature which gives life to all that tastes death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܰܠܳܗܳܐ ܕܠܳܐ ܢܳܡܽܘܣ","severity":"info","text":"The phrase 'God without law' (ܐܰܠܳܗܳܐ ܕܠܳܐ ܢܳܡܽܘܣ) echoes a theme of divine transcendence over legal or natural order, common in Syriac ascetical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܟܰܝ ܘܡܰܝ̈ܳܐ ܠܫܳܡܪܳܝܬܳܐ","severity":"info","text":"The reference to 'bread for Zakkai and water for the Samaritan woman' alludes to Gospel episodes: Zakkai (Luke 19:1–10) and the Samaritan woman at the well (John 4:7–30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܟܺܝܟܽܘܬܳܐ","severity":"info","text":"The term 'humility' (ܡܰܟܺܝܟܽܘܬܳܐ) is a central virtue in Syriac monastic and homiletic tradition, often linked to imitatio Christi and the theme of kenosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܳܐ ܕܶܐܬܡܰܣܟܰܢܢ ... ܘܡܳܐ ܕܶܐܣܬܰܢܰܩܢܰܢ ... ܘܡܳܐ ܕܡܺܝܬܢ","severity":"info","text":"The passage employs a triadic rhetorical structure: each clause begins with 'and what he became poor / needy / died', contrasting the Lord's extreme humility with the reader's lesser imitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The repeated use of 'Lord' (ܡܳܪܰܥ) for Christ parallels the Syriac tradition of referring to Christ as Mār(y)ā, emphasizing his role as the model of humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܡܝ ܘܰܒܢܰܝ̈ ܘܰܒܢ̈ܳܬܝ","severity":"caution","text":"The phrase 'mother and fathers and daughters' (ܘܶܐܡܝ ܘܰܒܢܰܝ̈ ܘܰܒܢ̈ܳܬܝ) is textually uncertain; the Syriac may be corrupt or reflect a variant reading. The English draft smooths it as 'mother' and 'fathers' and 'daughters'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܶܐܡܝ ܘܰܒܢܰܝ̈ ܘܰܒܢ̈ܳܬܝ' is ambiguous: it may be a list of familial terms or a corruption. The reading taken follows the English draft as 'mother and fathers and daughters'."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":16,"ref":"p16","source":"ܣܳܟܳܐ: ܐܶܢ ܬܶܬܦܰܚܰܡ ܟܽܠܳܗ ܡܰܟܺܝܟܽܘܬܰܢ ܥܰܡ ܕܡܳܪܰܢ: ܙܥܽܘܪܝܳܐ ܗ̱ܝ ܡܶܢ ܕܺܝܠܶܗ. ܘܰܒܛܰܝܒܽܘܬܶܗ ܗܽܘ ܡܰܫܘܶܐ ܠܰܢ ܠܰܡܫܽܘܚܬܳܐ ܕܫܽܘܡܠܳܝܳܐ ܕܩܰܘܡܬܶܗ: ܡܳܐ ܕܶܐܬܡܰܟܰܟܢ ܐܰܝܟ ܕܶܐܬܡܰܡܰܟ ܗܽܘ. ܘܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ:\nܕܡܳܐ ܕܰܥܒܰܕܬܽܘܢ ܟܽܠܡܶܕܶܡ ܕܦܰܩܕܶܬܟܽܘܢ ܐܶܡܰܪܘ: ܕܥܰܒ̈ܕܶܐ ܚܢܰܢ ܒܨܺܝܪ̈ܶܐ. ܘܰܡܫ̈ܳܝܶܐ ܕܰܥܒܰܕܢ ܡܶܕܶܡ ܕܰܦܩܰܕܬܰܢ ܒܚܰܝܠܳܟ. ܕܦܰܨܝܰܢ ܡܶܢ ܚܽܘܛܰܘ̈ܗ̱ܝ ܕܡܰܘܬܳܐ ܡܶܛܽܠ ܕܠܳܟ ܩܳܪܶܝܢ ܗ̱ܘܰܝܢ ܒܟܽܠܥܶܕܳܢ ܕܰܬܦܰܨܶܝܢ. ܘܗܳܫܳܐ ܕܦܰܨܺܝܬܰܢ ܡܶܢ ܓܶܐܪ̈ܰܘܗ̱ܝ ܝܰܩ̈ܕܶܐ ܕܒܺܝܫܳܐ: ܒܛܰܝܒܽܘܬܳܟ ܩܰܒܶܠܰܝܢ ܠܘܳܬܳܟ ܘܰܐܫܳܐ ܠܰܢ ܟܽܠܡܳܐ ܕܰܚܙܰܝܢ ܒܗܳܢܳܐ ܥܳܠܡܳܐ܆ ܘܟܶܢ ܥܒܰܪܢܳܝܗ̱ܝ܀ ܠܳܐ ܕܶܝܢ ܢܰܡܪܰܚ ܐܰܝܟ ܕܰܐܡܪܰܚ ܐܳܕܳܡ ܘܢܶܦܶܠ ܐܰܝܟ ܕܰܢܦܰܠ. ܐܶܠܳܐ ܝܰܗ̱ܒ ܐܰܠܳܗܳܐ ܫܽܘܠܛܳܢܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܕܢܶܥܒܕܽܘܢ ܛܳܒ̈ܳܬܳܐ ܘܫܰܦܺܝܪ̈ܳܬܳܐ ܟܡܳܐ ܕܨܳܒܶܝܢ ܘܰܐܝܟܰܢ ܕܫܳܦܰܪ ܠܗܽܘܢ: ܡܶܛܽܠ ܕܰܬܚܽܘܡܳܐ ܠܚܽܘܒܳܐ ܘܰܠܛܳܒ̈ܳܬܳܐ ܠܳܐ ܣܺܝܡ: ܐܰܝܟ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ. ܘܶܐܠܽܘ ܗܳܟܰܢ ܥܳܒܕܺܝܢ ܗ̱ܘܰܘ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܢܳܡܽܘܣܳܐ ܠܳܐ ܠܰܡ ܡܬܰܚܶܡ ܗ̱ܘܳܐ: ܐܶܠܳܐ ܣܺܝܡ ܢܳܡܽܘܣܳܐ ܠܟܽܠܗܽܘܢ ܥܳܒ̈ܕܰܝ ܒܺܝܫ̈ܳܬܳܐ. ܠܩܳܛܽܘ̈ܠܶܐ ܘܰܠܓܰܝܳܪ̈ܶܐ ܘܰܠܓܰܢܳܒ̈ܶܐ ܘܰܠܕ̈ܰܓܳܠܶܐ ܘܰܠܙܰܢܳܝ̈ܶܐ ܘܰܠܥܳܠ̈ܽܘܒܶܐ ܘܰܠܪ̈ܰܡܳܝܶܐ ܘܰܠܕܳܚܠ̈ܰܝ ܦܬܰܟܪ̈ܶܐ ܘܰܠܚܰܪ̈ܳܫܶܐ ܘܰܠܢܰܚܳܫ̈ܶܐ ܘܰܠܩܳܨܽܘܡ̈ܶܐ ܘܰܠܠܰܝ̈ܳܛܶܐ ܘܰܠܗܰܪܳܪ̈ܶܐ ܘܰܠܚܶܡ̈ܬܳܢܶܐ: ܘܰܠܥܳܒܪ̈ܰܝ ܥܰܠ ܡܰܘ̈ܡܳܬܳܐ: ܘܰܠܝܰܥ̈ܢܶܐ: ܘܰܠܪ̈ܰܘܳܝܶܐ ܘܰܠܙܰܡܳܪ̈ܶܐ ܘܰܠܐܳܡܪ̈ܰܝ ܡ̈ܶܠܶܐ ܨܰܥܠ̈ܳܬܳܐ ܕܺܐܝܬܰܝܗܽܘܢ ܨܰܥ̈ܠܶܐ ܘܨܰܚܢ̈ܶܐ.","english":"But if all your humility is compared with that of the Lord, it is small in relation to his. And by his goodness he makes you worthy of the perfection of his stature, when you humble yourself as he humbled himself. And because of this he said: \"Whatever you have done, you have done everything I commanded you,\" they said: \"Servants sin in small things. And those who do what you commanded by your power are saved from the snares of death because they called you at every moment to be saved. And now that you are saved from the burning coals of the Evil One, by your goodness receive them to yourself and show them everything they saw in this world, and also their transgressions.\" But do not be arrogant as Adam was arrogant and fall as he fell. Rather, God gave authority to the righteous to do good and beautiful things as they wish and as it pleases them, because no limit is set for sin and for good deeds, as Paul said. And if all the righteous were to act thus, the law would not be established; rather, the law was established for all evildoers: for murderers, for thieves, for robbers, for deceivers, for oppressors, for plunderers, for swindlers, for idolaters, for sorcerers, for poisoners, for cutpurses, for cursers, for arsonists, for the wrathful, for those who break oaths, for the arrogant, for drunkards, for singers, and for speakers of frivolous words, who are frivolous and foolish.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܟܺܝܟܽܘܬܰܢ","severity":"info","text":"The noun 'humility' (makkīḵūṯā) is a key ascetic virtue in Syriac tradition, often contrasted with divine condescension (mšawwē).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܘܠܳܘܣ","severity":"info","text":"The reference to Paul (Pawlos) likely alludes to Rom 2:14 or Gal 3:28, where no limit is set for sin or good deeds, though the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܺܝܠܶܗ","severity":"info","text":"The phrase 'small in relation to his' echoes a common Syriac homiletic trope contrasting human humility with divine humility, as seen in Ephrem and later monastic writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܠܽܘ","severity":"info","text":"The passage shifts from a conditional protasis ('if all the righteous were to act thus') to an apodosis ('the law would not be established'), marking a rhetorical turn in the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܳܕܳܡ","severity":"info","text":"The warning against Adam's arrogance (ܐܰܪܰܚ) and fall (ܢܦܰܠ) parallels a common Syriac exegetical motif, e.g., in Ephrem's Commentary on Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܰܥ̈ܠܶܐ ܘܨܰܚܢ̈ܶܐ","severity":"caution","text":"The final list of evildoers includes terms like 'frivolous and foolish' (ṣaʿlē w-ṣaḥḥē), which may be a scribal gloss or a rhetorical intensification; the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܟܶܢ ܥܒܰܪܢܳܝܗ̱ܝ' (and also their transgressions) is ambiguous: it could mean 'show them their transgressions' or 'show them the transgressions of others'.","The list of evildoers may be a later expansion; the Syriac text shows no clear break, but the English draft treats it as a single clause."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܠܰܐܝܠܶܝܢ ܕܓܳܝܪܺܝܢ ܒܓܽܘܚܟܳܐ ܘܰܒܫܶܥܝܳܐ: ܘܰܒܫ̈ܽܘܥܝܳܬܳܐ ܘܰܒܫܰܪ̈ܒܶܐ ܕܠܳܐ ܡܶܬܒܥܶܝܢ. ܟܽܠ ܡܶܠܳܐ ܠܰܡ ܣܰܢܝܳܐ ܘܒܰܛܳܠܳܐ ܡܶܢ ܦܽܘܡܟܽܘܢ ܠܳܐ ܬܶܦܽܘܩ: ܐܶܠܳܐ ܟܽܠ ܫܰܪ̈ܒܶܐ ܕܝܳܗܒܳܐ ܛܰܝܒܽܘܬܳܐ ܐܰܝܟ ܕܰܠܒܶܢܝܳܢܳܐ ܕܰܩܢܽܘܡܟܽܘܢ. ܠܰܘ ܗܳܟܺܝܠ ܠܟ̈ܺܐܢܶܐ ܘܰܠܩܰܕ̈ܺܝܫܶܐ ܣܺܝܡ ܢܳܡܽܘܣܳܐ ܘܠܰܡܒܰܪ̈ܟܳܢܶܐ ܘܠܰܡܪ̈ܰܚܡܳܢܶܐ: ܘܰܠܡܰܚ̈ܒܳܢܶܐ ܘܰܠܥܳܒ̈ܕܰܝ ܛܳܒ̈ܳܬܳܐ: ܘܰܠܚܰܢܳܢ̈ܶܐ ܘܰܠܒܰܣ̈ܺܝܡܶܐ ܘܰܠܛܽܘ̈ܒܳܢܶܐ. ܠܗܳܠܶܝܢ ܠܳܐ ܣܺܝܡ ܢܳܡܽܘܣܳܐ: ܡܶܛܽܠ ܕܗܶܢܽܘܢ ܗܳܘܶܝܢ ܢܳܡܽܘܣܳܐ ܕܚܽܘܒܳܐ ܠܢܰܦܫܗܽܘܢ: ܒܝܰܕ ܕܪܳܚܡܺܝܢ ܠܰܐܠܳܗܗܽܘܢ ܘܠܰܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ ܟܽܠܗܽܘܢ: ܛܳܒ̈ܶܐ ܘܒܺܝ̈ܫܶܐ ܘܰܠܡܳܪܰܢ ܡܶܬܕܰܡܶܝܢ ܘܡܶܬܪܰܚܡܺܝܢ ܥܠܰܝܗܽܘܢ ܘܥܳܒܕܺܝܢ ܥܰܡܗܽܘܢ ܫܠܳܡܳܐ: ܟܰܕ ܠܳܐ ܫܳܘܶܝܢ ܠܰܫܠܳܡܳܐ: ܐܰܝܟ ܕܠܳܐ ܫܳܘܶܐ ܗ̱ܘܳܐ ܣܟܰܪܝܽܘܛܳܐ: ܘܰܥܒܰܕ ܥܰܡܶܗ ܡܳܪܰܢ ܫܠܳܡܳܐ: ܕܗܳܕܶܐ ܡܶܢܶܗ ܕܡܳܪܰܢ ܝܳܠܦܺܝܢ ܠܳܗ ܟܽܠܗܽܘܢ ܚܰܒ̈ܺܝܒܰܘܗ̱ܝ ܘܡܶܬܕܰܡܶܝܢ ܒܶܗ. ܘܟܽܠܶܗ ܕܰܐܣܓܺܝ ܟܬܰܒ ܡܳܪܰܢ ܘܟܽܠܗܽܘܢ ܟܳܪ̈ܽܘܙܰܘܗ̱ܝ ܩܰܕܡܳܝ̈ܶܐ ܘܰܐܚܪ̈ܳܝܶܐ: ܡܶܛܽܠ ܕܢܶܗܘܽܘܢ ܒܢܰܝ̈ܢܳܫܳܐ ܛܳܒ̈ܶܐ ܒܰܝܢܳܬ ܒܺܝܫ̈ܶܐ: ܐܰܝܟ ܕܰܗܘܳܐ ܡܳܪܰܢ ܝܶܫܽܘܥ ܡܰܠܦܳܢܰܢ. ܐܶܢ ܕܶܝܢ ܐܳܡܰܪ ܒܰܪܢܳܫܳܐ ܕܡܶܬܕܰܡܶܐ ܐ̱ܢܳܐ ܒܰܐܠܳܗܳܐ: ܘܡܰܛܶܐܒ ܐ̱ܢܳܐ ܘܡܰܒܶܐܫ ܐ̱ܢܳܐ ܐܰܟܘܳܬܶܗ: ܡܶܛܥܳܐ ܛܳܥܶܐ: ܘܰܡܚܰܝܶܒ ܠܶܗ ܢܳܡܽܘܣܳܐ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ: ܡܶܛܽܠ ܕܠܳܐ ܝܳܗܶܒ ܠܶܗ ܢܳܡܽܘܣܳܐ ܕܢܶܬܕܰܡܶܐ ܒܒ̈ܺܝܫܳܬܳܐ ܕܥܳܒܶܕ ܐܰܠܳܗܳܐ: ܐܶܠܳܐ ܐܶܢ ܒܛܳܒ̈ܳܬܳܐ ܒܰܠܚܽܘܕ.","english":"And for those who boast in pride and in revelry, and in shouts and in lineages that are not to be sought, let no vain and idle word come out of your mouth, but only lineages that give grace, as is fitting for the standing of your rank. For the law is not established for the humble and the saints, nor for the blessers and the merciful, nor for the lovers and the doers of good deeds, nor for the penitent and the gentle and the blessed. For these, the law is not established, because they themselves are the law of love for themselves, by loving their God and all human beings, both good and evil, and they imitate the Lord and have compassion on them and make peace with them, even though they are not worthy of peace, just as Judas Iscariot was not worthy, and the Lord made peace with him. For this from the Lord all his beloved learn and imitate him in it. And the entire Gospel that the Lord wrote and all his heralds, both earlier and later, is because they were among human beings, good among evil, just as the Lord Jesus the Teacher was. But if a person says that he imitates God in evil, and labors in evil and does evil like him, he errs greatly, and the law condemns him on the day of judgment, because the law does not give him permission to imitate the evil deeds that God does, but only in good deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܳܡܽܘܣܳܐ","severity":"info","text":"The Syriac term ܢܳܡܽܘܣܳܐ (ṭāmōsā) here means 'law' in a moral or divine sense, not civil statute. It is used repeatedly to contrast external legal observance with inner law of love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judas Iscariot","severity":"info","text":"The reference to Judas Iscariot as unworthy of peace yet receiving it from the Lord echoes the Gospel accounts of Jesus' forgiveness (e.g., Matt 26:25). The author uses this to exemplify imitating God's compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"law of love","severity":"info","text":"The concept that the humble and saints 'are the law of love for themselves' reflects a theme in Syriac ascetical literature, where inner disposition supersedes external legalism, akin to the Pseudo-Macarian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative contrast: first listing those for whom law is not established (the virtuous), then introducing the exception of those who imitate God in evil, leading to a conditional condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܽܠ ܡܶܠܳܐ ܠܰܡ ܣܰܥܝܳܐ","severity":"caution","text":"The phrase 'let no vain and idle word come out of your mouth' is textually uncertain: the Syriac ܠܰܡ ܣܰܥܝܳܐ may be a scribal error for ܠܰܡ ܣܰܥܝܳܐ (idle) or a variant reading; the English draft smooths it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܠܰܡ ܣܰܥܝܳܐ could be read as 'idle' or 'vain', but the exact nuance is ambiguous; the translation opts for 'vain and idle'.","The phrase 'lineages that give grace' (ܫܰܪ̈ܒܶܐ ܕܝܳܗܒܳܐ ܛܰܝܒܽܘܬܳܐ) may refer to spiritual genealogies or to proper conduct; the context favors the latter."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܘܗܳܕܶܐ ܬܽܘܒ ܝܳܗܶܒ ܠܶܗ: ܕܢܰܠܶܦ ܡܰܟܺܝܟܽܘܬܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ ܟܽܠܗܽܘܢ ܒܰܕܡܽܘܬܶܗ ܕܡܳܪܰܢ: ܒܰܠܚܽܘܕ ܠܒܰܪ ܡܶܢ ܕܠܳܐ ܬܶܗܘܶܐ ܠܶܗ ܗܳܕܶܐ ܬܰܪܥܺܝܬܳܐ ܕܰܢܠܽܘܛ ܐܰܝܟ ܕܠܳܛ ܐܰܠܳܗܳܐ: ܐܰܘ ܕܢܶܪܓܰܙ ܐܰܘ ܕܢܶܣܢܶܐ ܐܰܝܟ ܐܰܠܳܗܳܐ. ܡܰܢ ܗܳܟܺܝܠ ܕܡܶܬܕܰܡܶܐ ܒܰܐܠܳܗܳܐ ܒܗܳܠܶܝܢ ܥܒ̈ܳܕܶܐ ܩܫܰܝ̈ܳܐ ܢܳܦܶܠ ܠܶܗ ܡܶܢ ܡܰܠܟܽܘܬܶܗ ܕܡܳܪܰܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ܀ ܟܰܕ ܚܙܳܐ ܕܶܝܢ ܡܳܪܰܢ ܕܠܰܘ ܒܺܝܫܬܳܐ ܒܰܠܚܽܘܕ ܚܠܳܦ ܒܺܝܫܬܳܐ ܦܳܪܥܺܝܢܰܢ ܘܕܳܝܢܺܝܢ ܚ̱ܢܰܢ: ܐܶܠܳܐ ܒܺܝܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ ܚܠܳܦ ܚܕܳܐ ܒܺܝܫܬܳܐ: ܘܠܳܐ ܡܶܬܛܦܺܝܣܺܝܢܰܢ ܕܢܶܥܒܰܪ ܡܶܢ ܒܺܝܫܬܳܐ ܘܢܶܥܒܶܕ ܛܳܒܬܳܐ ܘܢܺܚܶܐ: ܥܰܠ ܗܳܠܶܝܢ ܟܬܰܒ ܠܰܢ ܒܢܳܡܽܘܣܳܐ ܕܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ ܢܶܦܪܽܘܥ ܒܰܠܚܽܘܕ: ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܠܰܢ ܬܰܫܢܺܝܩܳܐ ܩܰܠܺܝܠ ܒܗܰܘ ܝܰܘܡܳܐ ܡܶܢ ܕܗܰܘ ܕܦܳܪܰܥ ܒܺܝܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ ܚܠܳܦ ܚܕܳܐ ܒܺܝܫܬܳܐ. ܝܶܗܒܶܬ ܠܗܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܠܳܐ ܫܰܦܺܝܪܺܝܢ ܘܕܺܝܢ̈ܶܐ ܕܠܳܐ ܢܺܚܽܘܢ ܒܗܽܘܢ. ܥܰܠ ܡܳܢܳܐ ܕܶܝܢ ܐܳܦܠܳܐ ܒܗܽܘܢ ܒܗܳܠܶܝܢ ܕܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ: ܡܩܰܘܶܝܢ ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܬܰܫܢܺܝܩܗܽܘܢ: ܐܶܠܳܐ ܥܳܒܕܺܝܢ ܒܺܝܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ ܚܠܳܦ ܚܕܳܐ ܒܺܝܫܬܳܐ: ܕܬܶܗܘܶܐ ܓܺܗܰܢܗܽܘܢ ܬܰܩܺܝܦܳܐ؟ ܡܦܰܫܶܩ ܓܶܝܪ ܡܳܪܰܢ ܘܳܐܡܰܪ: ܕܶܐܬܐܶܡܰܪ ܠܩܰܕ̈ܡܳܝܶܐ ܕܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ. ܐܶܢܳܐ ܕܶܝܢ ܐܳܡܰܪ ܐ̱ܢܳܐ: ܕܡܰܢ ܕܡܳܚܶܐ ܠܳܟ ܥܰܠ ܦܰܟܳܟ ܩܰܪܶܒ ܠܶܗ ܐ̱ܚܪܺܢܳܐ. ܘܗܳܘܶܐ ܐܰܢ̱ܬ ܓܡܺܝܪܳܐ. ܘܶܐܬܐܶܡܰܪ ܠܩܰܕ̈ܡܳܝܶܐ ܕܰܪܚܰܡ ܠܩܰܪܺܝܒܳܟ ܘܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ.","english":"And this again gives him: that he teaches humility to all the penitents by his own likeness to the Lord, except for the son of man, that this thought may not be for him a curse, as God curses, or as God becomes angry, or as God becomes wrathful. For what then, when he likens himself to God in these harsh deeds, he falls from the kingdom of the Lord Jesus Christ. When the Lord saw that not only is evil repaid for evil, and that sins are judged, but many evils for one evil, and they are not permitted to pass from evil and do good and live, concerning these he wrote for you in the law: that evil for evil alone shall be repaid, so that your affliction may be light on that day, rather than that which repays many evils for one evil. He gave you commandments that are not good, and judgments that do not live in you. But why, then, do they not even in these, that evil for evil, confirm that your affliction may be light, but they do many evils for one evil, so that their Gehenna may be severe? For the Lord interprets and says: It was said to the ancients: an eye for an eye. But I say: When he strikes you on your cheek, present the other to him. And be perfect. And it was said to the ancients: Love your neighbor and hate your enemy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪ ܡܶܢ","severity":"info","text":"The Syriac phrase ܒܰܪ ܡܶܢ (bar nāšā) means 'son of man' and here refers to Christ, distinguishing his unique authority from human imitation of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ","severity":"info","text":"The phrase 'an eye for an eye' (Exod 21:24; Lev 24:20) is cited as the old law, which the homily contrasts with Christ's teaching of non-retaliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܳܚܶܐ ܠܳܟ ܥܰܠ ܦܰܟܳܟ ܩܰܪܶܒ ܠܶܗ ܐ̱ܚܪܺܢܳܐ","severity":"info","text":"The command to present the other cheek (Matt 5:39) is quoted as Christ's reinterpretation of lex talionis, urging forgiveness over retaliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܺܗܰܢ","severity":"info","text":"Gehenna (ܓܺܗܰܢ) refers to the place of punishment in Syriac Christian tradition, often used in ascetic homilies to warn against sin and harsh judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܶܐܬܐܶܡܰܪ ܠܩܰܕ̈ܡܳܝܶܐ ܕܰܪܚܰܡ ܠܩܰܪܺܝܒܳܟ ܘܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ","severity":"info","text":"The saying 'Love your neighbor and hate your enemy' echoes a common ethical maxim in early Jewish and Christian literature, possibly from the Didache or Testament of the Twelve Patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܦܰܫܶܩ ܓܶܝܪ ܡܳܪܰܢ","severity":"caution","text":"The phrase 'the Lord interprets' may refer to Christ or to a later exegetical tradition; the Syriac ܡܳܪܰܢ (māryā) is ambiguous between 'Lord' (God) and 'master' (teacher).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' (ܡܳܪܰܥ) is ambiguous: it could refer to Christ or to God the Father; the context of quoting Jesus' teaching suggests Christ.","The phrase 'son of man' (ܒܰܪ ܡܶܢ) may be read as a generic human or as a Christological title; the homily uses it to exclude humans from divine prerogatives."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܐܶܢܳܐ ܕܶܝܢ ܐܳܡܰܪ ܐ̱ܢܳܐ ܠܟܽܘܢ: ܕܰܪܚܰܡܘ ܠܰܒܥܶܠܕܒܳܒܰܝ̈ܟܽܘܢ ܘܒܰܪܶܟܘ ܠܡܰܢ ܕܠܳܐܶܛ ܠܟܽܘܢ. ܘܡܰܢ ܠܰܡ ܕܫܳܒܶܩ ܐܰܢ̱ܬܬܶܗ ܟܰܕ ܠܳܐ ܓܳܪܰܬ ܘܫܳܩܶܠ ܐ̱ܚܪܺܬܳܐ: ܗܳܢܰܘ ܓܳܐܰܪ. ܐܳܡܪܺܝܢ ܠܶܗ ܣܳܦܪ̈ܶܐ: ܢܳܡܽܘܣܳܐ ܫܳܪܶܐ ܐܰܢ̱ܬ ܕܡܳܪܝܳܐ ܐܰܠܳܗܳܐ: ܘܰܐܝܟܰܢ ܒܪܶܗ ܐܰܢ̱ܬ؟ ܘܶܐܡܰܪ ܠܗܽܘܢ ܝܶܫܽܘܥ: ܠܰܘ ܢܳܡܽܘܣܳܐ ܫܳܪܶܐ ܐ̱ܢܳܐ. ܐܳܡܪܺܝܢ ܠܶܗ: ܘܥܰܠ ܡܳܢܳܐ ܡܽܘܫܶܐ ܐܶܡܰܪ ܠܰܢ ܕܗܳܟܰܢܳܐ ܐܳܡܰܪ ܡܳܪܝܳܐ. ܘܰܐܢ̱ܬ ܐܳܡܰܪ ܐܰܢ̱ܬ ܕܗܳܟܰܢ ܨܳܒܶܐ ܐܰܒܳܐ؟ ܐܶܡܰܪ ܠܗܽܘܢ ܝܶܫܽܘܥ: ܡܶܛܽܠ ܩܰܫܝܽܘܬ ܠܶܒܟܽܘܢ ܗ̱ܽܘ ܐܶܬܐܶܡܰܪ ܠܟܽܘܢ ܗܳܟܘܳܬ܀ ܫܰܪܟܳܐ ܕܶܝܢ ܠܰܘ ܗܳܟܘܳܬ ܨܳܒܶܐ ܗ̱ܘܳܐ ܐܰܒܳܐ ܕܬܶܥܒܕܽܘܢ: ܐܶܠܳܐ ܡܶܛܽܠ ܕܰܩܫܶܐ ܗ̱ܘܳܐ ܠܶܒܗܽܘܢ ܕܰܐܒܳܗܰܝ̈ܟܽܘܢ ܘܠܶܐ ܡܺܬܛܦܺܝܣܺܝܢ ܗ̱ܘܳܘ ܒܒܺܝܫܬܳܐ ܕܰܚܠܳܦ ܒܺܝܫܬܳܐ: ܡܶܛܽܠܗܳܢܳܐ ܐܰܦܶܣ ܠܗܽܘܢ ܐܰܠܳܗܳܐ: ܕܟܰܕܽܘ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ. ܗܰܘ ܓܶܝܪ ܕܶܐܬܐܶܡܰܪ ܠܶܗ: ܕܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ: ܡܶܩܛܰܠ ܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܩܛܠܶܗ ܠܗܰܘ ܡܰܢ ܕܶܐܫܬܪܰܥ ܘܥܰܘܰܪ ܥܰܝܢܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܠܶܗ ܐܰܠܳܗܳܐ: ܕܟܰܕܽܘ ܠܳܟ ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ: ܕܢܶܗܘܶܐ ܡܰܘܬܶܗ ܦܫܺܝܚ ܠܶܗ ܩܰܠܺܝܠ ܡܶܢ ܕܩܳܛܽܘܠܳܐ. ܡܳܢܳܐ ܐܳܡܪܺܝܢ ܐܰܢ̱ܬܽܘܢ: ܫܰܦܺܝܪ ܝܰܗ̱ܒ ܐܶܢܽܘܢ ܠܗܳܠܶܝܢ ܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ ܐܰܘ ܠܳܐ؟ ܗܳܝܕܶܝܢ ܫܰܪܺܝܘ ܠܡܶܣܬܰܟܳܠܽܘ ܕܘܳܠܶܐ ܕܢܶܥܒܪܽܘܢ ܡܶܢܗܽܘܢ ܐܰܝܟ ܕܶܐܡܰܪ ܝܶܫܽܘܥ. ܘܗܰܘ ܕܦܰܟܳܐ ܚܠܳܦ ܦܰܟܳܐ: ܐܺܝܕܶܗ ܕܗܰܘ ܕܶܐܫܬܪܰܥ ܘܰܡܚܳܐ ܦܰܟܳܐ ܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܦܣܽܘܩ: ܐܰܘ ܡܳܐܐ ܦܰܟ̈ܺܝܢ ܚܠܳܦ ܚܰܕ ܡܛܰܝܰܒ ܗ̱ܘܳܐ ܕܢܶܡܚܶܐ.","english":"He says to you again: \"Love your enemies and bless those who curse you.\" And the one who divorces his wife when she has not committed adultery and takes another—that one is cursed. The scribes say to him: \"The law permits you to divorce the wife of the Lord God, and how can you, his son?\" And Yeshua said to them: \"I am not the one who permits the law.\" They said to him: \"Then why did Moses tell you that thus says the Lord, and you say that thus the Father wills?\" Yeshua said to them: \"Because of the hardness of your heart it was said to you thus. But the rest, the Father did not will that you do thus, but because the hearts of your fathers were hard and they would not be reconciled with evil in exchange for evil, for this reason God permitted you to set evil against evil. For he to whom it was said, 'An eye for an eye,' wanted to kill the one who had plucked out and injured the eye. For this reason God said to him: 'Let an eye be set for you in place of the eye, so that his death might be easier for him than that of the murderer.' What do you say? Is it good that you give these judgments that have no life in them, or not?\" Then they began to understand that it was necessary for them to pass beyond these, as Yeshua said. And the one who strikes a blow for a blow—the hand of the one who struck and dealt the blow wanted to cut it off, or a hundred blows for one would have been sufficient to strike him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܝܢܳܐ ܚܠܳܦ ܥܰܝܢܳܐ","severity":"info","text":"The Syriac phrase ʿaynā ḥlāp ʿaynā (eye for an eye) renders the lex talionis. The homilist interprets it as a divine concession to hard hearts, not a command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܪܚܰܡܘ ܠܰܒܥܶܠܕܒܳܒܰܝ̈ܟܽܘܢ ܘܒܰܪܶܟܘ ܠܡܰܢ ܕܠܳܐܶܛ ܠܟܽܘܢ","severity":"info","text":"The opening injunction echoes Matthew 5:44 (love your enemies) and Luke 6:28 (bless those who curse you), though not verbatim. The homilist adapts the sayings to frame Jesus’ teaching against retributive justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܦܪ̈ܶܐ","severity":"info","text":"The scribes (sāp̄rē) appear as interlocutors challenging Jesus on Mosaic law. This reflects a Syriac homiletic trope of scribal literalism, not a historical claim about first-century Jewish scribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Jesus’ ethical command (love enemies) to a legal objection (divorce law), then to a reinterpretation of talionic law as a temporary concession. This three-part structure is typical of the homily’s argumentative style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The homilist’s reading of lex talionis as a divine accommodation for hard hearts parallels Shenoute’s pastoral approach in dossier:coptic-shenoute-god-says-through-those-who-are-his, where God permits lesser evils to prevent greater ones.","cites":[{"key":"dossier:coptic-shenoute-god-says-through-those-who-are-his","label":"gap dossier: God Says Through Those Who Are His","url":"https://naxiai.com/christian/gaps/coptic-shenoute-god-says-through-those-who-are-his"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end (ܐܰܘ ܡܳܐܐ ܦܰܟ̈ܺܝܢ ܚܠܳܦ ܚܰܕ ܡܛܰܝܰܒ ܗ̱ܘܳܐ ܕܢܶܡܚܶܐ) is ambiguous: it may mean a hundred blows were deemed sufficient, or that the striker would have been struck a hundred times. The English draft opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܛܰܝܰܒ ܗ̱ܘܳܐ ܕܢܶܡܚܶܐ could be read as 'sufficient to strike him' (the offender) or 'sufficient for him to strike' (the avenger). The English draft takes the first reading."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܡܶܛܽܠܗܳܢܳܐ ܐܶܬܐܶܡܰܪ ܕܦܰܟܳܐ ܚܠܳܦ ܦܰܟܳܐ ܒܰܠܚܽܘܕ: ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܠܶܗ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܡܶܢ ܗܰܘ ܕܦܳܣܶܩ ܐܺܝܕܳܐ ܕܚܰܒܪܶܗ ܐܰܘ ܡܳܚܶܐ ܠܶܗ ܡܳܐܐ ܦܰܟ̈ܺܝܢ. ܒܽܐܘܡܳܢܽܘܬܰܐ ܗ̱ܘ ܘܒܰܨܢܺܝܥܽܘܬܳܐ ܟܰܒܶܫ ܐܶܢܽܘܢ ܡܳܪܝܳܐ ܡܶܢ ܪܽܘܫܥܳܐ ܣܰܓܺܝܐܳܐ: ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܠܗܽܘܢ ܩܰܠܺܝܠ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ܀ ܚܙܺܝ ܕܰܟܬܺܝܒ: ܕܰܪܢܺܝܬ ܒܰܥܒܳܕ ܐܺܝܕܰܝ̈ܟ ܘܰܒܨܶܢ̈ܥܳܬܳܟ ܪܢܺܝܬ. ܐܰܠܳܗܳܐ ܠܰܡ ܐܽܘܪܚܳܟ ܩܰܕܺܝܫܳܐ ܗ̱ܝ ܡܶܢ ܟܽܠܗܶܝܢ ܒܺܝܫ̈ܳܬܳܐ: ܘܦܳܪܥܳܐ ܛܳܒ̈ܳܬܳܐ ܚܠܳܦ ܒܺܝܫ̈ܳܬܳܐ. ܡܶܛܽܠ ܩܰܫܝܽܘܬ ܠܶܒܗܽܘܢ ܕܰܒܢܰܝܢܳܫ̈ܳܐ ܟܬܰܒ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫܬܳܐ: ܐܰܝܟ ܗܰܘ ܕܗܳܟܘܳܬ ܗ̱ܺܝ ܐܽܘܪܚܶܗ: ܡܶܛܽܠ ܕܠܳܐ ܢܩܰܫܶܐ ܥܠܰܝܗܽܘܢ ܕܺܝܢܳܐ ܣܰܓܺܝ. ܘܰܕܨܽܘܠܦܬܳܐ ܚܠܳܦ ܨܽܘܠܦܬܳܐ: ܘܰܟܘܳܝܳܐ ܚܠܳܦ ܟܘܳܝܳܐ: ܣܰܓܺܝ̈ܐܳܬܳܐ ܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܥܒܶܕ ܠܗܰܘ ܡܰܢ ܕܥܳܒܶܕ ܠܶܗ ܗܳܟܘܳܬ. ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܠܶܗ ܗܳܟܰܢ: ܕܟܰܕܽܘ ܟܘܳܝܳܐ ܚܠܳܦ ܟܘܳܝܳܐ: ܘܨܽܘܠܦܬܳܐ ܚܠܳܦ ܨܽܘܠܦܬܳܐ: ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܬܰܫܢܺܝܩܶܗ ܩܰܠܺܝܠ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܡܶܢ ܕܗܰܘ ܕܥܳܒܶܕ ܟܘ̈ܳܝܶܐ ܣܰܓܺܝ̈ܐܶܐ ܘܨܽܘܠܦ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ. ܘܗܰܘ ܕܶܐܬܐܶܡܰܪ ܠܶܗ ܕܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ: ܢܰܦ̈ܫܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ ܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܩܛܽܘܠ ܚܠܳܦ ܚܕܳܐ ܢܰܦܫܳܐ. ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܬܰܫܢܺܝܩܶܗ ܘܡܰܘܬܶܗ ܡܶܢ ܗܰܘ ܕܩܳܛܶܠ ܢܰܦܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ. ܘܗܰܘ ܕܶܐܬܐܶܡܰܪ ܠܶܗ: ܕܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ: ܡܶܩܛܰܠ ܒܳܥܶܐ ܗ̱ܘܳܐ ܕܢܶܩܛܠܶܗ.","english":"For the sake of a tooth, it was said, a tooth in exchange for a tooth alone: that he might be relieved a little on the day of judgment from the one who knocks out his companion’s tooth or strikes him a hundred teeth. With humility and lowliness the Lord suppressed many judgments: that they might be relieved a little on the day of judgment. See that it is written: “I have seen you in the work of your hands and in your prostrations I have seen you.” God, is not your holy way from all evils, and does it repay good for evil? Because of the hardness of their heart, among the wicked he wrote evil for evil, as one whose way is thus: so that judgment might not be severe upon them. And a cross for a cross, and a wound for a wound—many things he wanted to do to the one who does thus to him. For this reason he said to him thus: that when a wound is for a wound, and a cross for a cross, his affliction might be a little lighter on the day of judgment than that of the one who inflicts many wounds and many crosses. And the one to whom it was said, “a soul for a soul,” he wanted to kill many souls for one soul, so that his affliction and death might be lighter than that of the one who kills many souls. And the one to whom it was said, “Spare your enemy,” he wanted to kill him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܟܳܐ","severity":"info","text":"The Syriac term ܦܰܟܳܐ (pakkā) means 'tooth' and is used here in the lex talionis formula 'tooth for a tooth'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܪܢܺܝܬ ܒܰܥܒܳܕ ܐܺܝܕܰܝ̈ܟ ܘܰܒܨܶܢ̈ܥܳܬܳܟ ܪܢܺܝܬ","severity":"info","text":"The quotation 'I have seen you in the work of your hands and in your prostrations I have seen you' is not a direct biblical verse but echoes the prophetic language of divine observation of human deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܽܐܘܡܳܢܽܘܬܰܐ ܘܒܰܨܢܺܝܥܽܘܬܳܐ","severity":"info","text":"The pairing of 'humility and lowliness' (ܒܽܐܘܡܳܢܽܘܬܰܐ ܘܒܰܨܢܺܝܥܽܘܬܳܐ) reflects a common Syriac ascetic ideal, often associated with the suppression of harsh judgments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܰܘ ܕܶܐܬܐܶܡܰܪ ܠܶܗ ܕܢܰܦܫܳܐ ܚܠܳܦ ܢܰܦܫܳܐ","severity":"info","text":"The passage employs a repetitive rhetorical structure: 'tooth for tooth', 'cross for cross', 'wound for wound', 'soul for soul', each followed by a mitigating clause about the day of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܽܘܠܦܬܳܐ ܚܠܳܦ ܨܽܘܠܦܬܳܐ","severity":"info","text":"The phrase 'cross for a cross' (ܨܽܘܠܦܬܳܐ ܚܠܳܦ ܨܽܘܠܦܬܳܐ) parallels the lex talionis formula but substitutes a specifically Christian symbol, possibly alluding to martyrdom or penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܠܶܗ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ","severity":"info","text":"The repeated phrase 'that he might be relieved a little on the day of judgment' is ambiguous: it may refer to divine leniency or to a legal mitigation; the Syriac ܦܫܺܝܚ (pšīḥ) can mean 'relieved' or 'made easy'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('He says to you again' in the previous passage) is not specified; the text may be a homiletic dialogue.","The phrase 'the one who divorces his wife when she has not committed adultery' in the previous passage suggests a legal context, but the Syriac here shifts to bodily harm and talionic justice."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܡܶܛܽܠ ܗܳܢܳܐ ܐܶܡܰܪ ܠܶܗ: ܕܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ ܡܶܣܢܳܐ: ܘܰܐܒܶܐܫ ܠܶܗ ܡܰܒܳܐܫܽܘ: ܘܡܶܩܛܰܠ ܠܳܐ ܬܶܩܛܠܺܝܘܗ̱ܝ: ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܬܰܫܢܺܝܩܶܗ ܩܰܠܺܝܠ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ ܡܶܢ ܕܩܳܛܽܘ̈ܠܶܐ܀ ܘܬܽܘܒ ܐܶܡܰܪ ܕܰܪܓܰܙܘ ܚܰܕ ܡܶܢ ܚܰܕ: ܡܶܕܶܡ ܕܠܳܐ ܫܰܦܺܝܪ: ܘܠܳܐ ܠܰܡ ܬܰܒܶܐܫܽܘܢ ܚܰܕ ܠܚܰܕ ܘܬܶܚܛܽܘܢ: ܡܶܛܽܠ ܕܦܰܩܳܚ ܗ̱ܽܘ ܕܢܶܪܓܙܽܘܢ ܘܠܳܐ ܕܢܰܒܶܐܫܽܘܢ: ܡܶܢ ܗܳܝ ܕܪܳܓܙܺܝܢ ܗ̱ܘܰܘ ܘܡܰܒܶܐܫܺܝܢ ܟܰܕ ܪܳܓܙܺܝܢ: ܕܢܶܗܘܽܘܢ ܫܰܦܺܝܪܺܝܢ ܡܶܢ ܡܰܒܶܐܫܳܢ̈ܶܐ. ܐܰܝܟܰܢ ܓܶܝܪ ܕܰܡܝܰܬܰܪ ܡܰܢ ܕܥܳܒܶܕ ܛܳܒ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ. ܗܳܟܰܢ ܡܶܫܬܰܦܰܠ ܡܰܢ ܕܣܳܥܰܪ ܒܺܝܫ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ. ܟܺܐܝܢ ܗ̱ܽܘ ܡܳܪܰܢ ܝܶܫܽܘܥ ܒܕܺܝܢܶܗ: ܕܰܒܬܰܫܢܺܝܩ̈ܶܐ ܣܰܓܺܝ̈ܐܶܐ ܢܫܰܢܶܩ ܠܓܰܒܪܳܐ ܕܡܰܣܓܶܐ ܡܰܪܫܰܥ. ܘܰܐܝܢܳܐ ܕܩܰܠܺܝܠ ܗ̱ܺܝ ܣܰܟܠܽܘܬܶܗ: ܒܳܠܰܥ ܡܰܚܘ̈ܳܬܳܐ ܙܥܽܘܪ̈ܝܳܬܳܐ. ܘܛܳܒ ܗ̱ܽܘ ܡܳܪܰܢ ܒܡܰܠܟܽܘܬܶܗ: ܕܢܰܘܪܶܒ ܠܟܽܠܢܳܫ ܐܰܝܟ ܥܰܡܠܶܗ: ܘܰܥܕܰܡܳܐ ܠܰܐܝܟܳܐ ܕܰܡܛܳܬ ܡܫܽܘܚܬܶܗ܀ ܘܗܰܘ ܕܶܐܬܐܶܡܰܪ ܠܶܗ: ܕܰܫܒܽܘܩ ܐܰܢ̱ܬܬܳܟ: ܢܶܫܰܝ̈ ܚܰܒܪ̈ܰܘܗ̱ܝ ܪܳܐܶܓ ܗ̱ܘܳܐ. ܘܡܶܛܽܠ ܕܠܳܐ ܫܳܒܶܩ ܗ̱ܘܳܐ ܠܶܗ ܢܳܡܽܘܣܳܐ ܕܢܶܫܒܽܘܩ ܐܰܢ̱ܬܬܶܗ ܘܢܶܣܰܒ ܐ̱ܚܪܺܬܳܐ: ܐܰܝܕܳܐ ܕܗܽܘ ܪܳܐܶܓ: ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܳܗ ܠܰܐܢ̱ܬܬܶܗ ܗܽܘ ܒܣܰܡܳܐ ܐܰܘ ܒܚܰܕ ܡܶܢ ܦܽܘܪ̈ܣܺܝܢ: ܘܰܠܗܳܝ ܕܪܳܐܶܓ ܐܳܙܶܠ ܗ̱ܘܳܐ ܫܳܩܶܠ. ܘܰܒܩܰܫܝܽܘܬ ܠܶܒܶܗ ܒܰܥܠܳܐ ܐܶܢ ܐܺܝܬ ܗ̱ܘܳܐ ܠܳܗ: ܩܳܛܶܠ ܗ̱ܘܳܐ ܠܶܗ: ܐܰܝܟܰܢܳܐ ܕܶܐܫܬܪܰܥ ܕܰܘܺܝܕ ܘܰܩܛܰܠ ܠܽܐܘܪܺܝܰܐ ܡܶܛܽܠ ܐܰܢ̱ܬܬܶܗ.","english":"For this reason he said to him: “Strive to make peace with your enemy, and do evil to him by doing evil, but do not kill him, so that his affliction may be a little lighter on the day of judgment than that of murderers.” And again he said: “Be angry, one with another, in a way that is not good, and do not do evil to one another and sin,” because it is easier that you be angry and not do evil, than that you be angry and do evil while you are angry, so that you may be better than evildoers. For just as he who does many good deeds is exalted, so he who commits many evil deeds is abased. For this reason our Lord Jesus, in his judgment, afflicts a man who multiplies wickedness with many afflictions; and one whose folly is slight, he strikes with small blows. And it is good that our Lord, in his kingdom, rewards each one according to his labor, and up to the point that his worthiness reaches. And as for him to whom it was said, “Divorce your wife,” his companions were angry. And because the law did not permit him to divorce his wife and take another, that angry one used to kill his wife by poison or by one of the swords, and go take the one he desired. And in the hardness of his heart, if she had a husband, he would kill him as well, just as David dared and killed Uriah because of his wife.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ ܡܶܣܢܳܐ","severity":"info","text":"The phrase 'strive to make peace with your enemy' introduces a moral paradox: the speaker permits anger and limited harm but forbids killing, aiming to reduce eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܺܝܕ ܘܰܩܛܰܠ ܠܽܐܘܪܺܝܰܐ","severity":"info","text":"The reference to David killing Uriah (2 Samuel 11) illustrates the extreme consequence of adultery and murder, used here as a cautionary example of hardness of heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܳܡܽܘܣܳܐ","severity":"info","text":"The term 'law' (ܢܳܡܽܘܣܳܐ) likely refers to Roman or ecclesiastical marriage law, which restricted divorce and remarriage, contrasting with the violent workaround described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܳܪܰܢ ܝܶܫܽܘܥ","severity":"info","text":"The depiction of Christ as judge who afflicts the wicked proportionally echoes Matthew 16:27 and patristic themes of divine justice calibrated to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܽܘܒ ܐܶܡܰܪ","severity":"info","text":"The phrase 'And again he said' marks a new saying within the homily, shifting from a specific command to a general moral principle about anger and evil deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܣܢܺܝ ܠܰܒܥܶܠܕܒܳܒܳܟ ܡܶܣܢܳܐ","severity":"caution","text":"The syntax of the first command is ambiguous: 'do evil to him by doing evil' may be a scribal gloss or a deliberate paradox; the English draft smooths it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he said to him') is unclear; it may be Christ or a teacher within the homily's narrative frame.","The phrase 'do evil to him by doing evil' is textually awkward and may reflect a corruption or a rhetorical intensification."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܠܗܳܢܳܐ ܐܶܡܰܪ ܠܶܗ: ܕܰܟܬܽܘܒ ܕܠܳܐ ܣܰܟܠܽܘܬܳܐ ܫܪܺܝܗ: ܘܠܳܐ ܬܶܩܛܽܘܠܶܝܗ ܡܶܩܛܰܠ: ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܡܰܘܬܶܗ ܕܗܰܘ ܕܫܳܪܶܐ ܠܳܗ ܡܶܢ ܗܰܘ ܕܩܳܛܶܠ ܠܳܗ ܡܶܩܛܰܠ. ܘܰܕܬܶܫܰܪ ܠܳܟ ܕܗܳܟܰܢ ܗ̱ܽܘ: ܗܳܟܰܢ ܟܬܺܝܒ ܒܡܰܠܰܐܟܺܝ. ܐܰܣܠܶܐ ܩܽܘܪ̈ܒܳܢܰܝܟܽܘܢ. ܥܰܠ ܕܰܐܣܗܕܶܬ ܒܰܝܢܰܝܟܽܘܢ ܠܢܶܫ̈ܰܝ ܛܰܠܝܽܘܬܟܽܘܢ: ܕܰܐܢ̱ـܬܽܘܢ ܕܰܓܶܠܬܽܘܢ ܒܗܶܝܢ: ܘܗܶܢܶܝܢ ܢܶܫܰܝ̈ ܩܝܳܡܟܽܘܢ. ܘܰܐܫܰܪ ܥܰܡܟܽܘܢ. ܠܳܐ ܓܶܝܪ ܙܳܟܶܝܢ ܐ̱ܢܳܫܳܐ ܕܗܳܠܶܝܢ ܕܺܝܢ̈ܶܐ ܥܳܒܕܺܝܢ: ܐܶܠܳܐ ܐܰܝܟ ܣܰܡܳܐ ܕܡܰܘܬܳܐ ܩܳܠܶܝܢ ܠܥܳܒܽܘܕ̈ܰܝܗܽܘܢ: ܐܶܢ ܠܳܐ ܬܳܝܒܺܝܢ ܘܥܳܒܪܺܝܢ ܡܶܢܗܽܘܢ ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ ܒܶܐܘܰܢܓܶܠܺܝܳܘܢ. ܘܟܰܕ ܦܰܩܶܕ ܐܶܢܽܘܢ ܠܰܘ ܗܳܟܘܳܬ ܨܳܒܶܐ ܗ̱ܘܳܐ: ܐܶܠܳܐ ܠܡܰܚܣܶܢ ܗ̱ܽܘ ܐܰܦܶܣ ܐܶܢܽܘܢ ܠܩܰܫ̈ܝܰܝ ܩܕܳܠܳܐ ܒܒܺܝܫܬܳܐ ܕܰܚܠܳܦ ܒܺܝܫܬܳܐ. ܐܰܝܟ ܕܝܰܘܡܳܢܳܐ ܐܶܢ ܡܶܬܥܒܰܪ ܓܰܒܪܳܐ ܘܡܳܚܶܐ ܠܡܰܢ ܕܰܩܫܶܐ ܡܶܢܶܗ ܙܘܳܪܳܐ ܚܰܕ: ܡܳܚܶܐ ܠܶܗ ܡܳܐܐ ܙܘܳܪ̈ܺܝܢ ܘܠܳܐ ܡܶܬܛܦܺܝܣ: ܐܰܘ ܒܟܺܐܦܳܐ ܡܳܚܶܐ ܬܳܠܰܚ ܠܶܗ ܡܽܘܚܶܗ: ܡܶܛܽܠ ܚܰܕ ܙܘܳܪܳܐ. ܗܳܐ ܦܳܩܰܚ ܗ̱ܘܳܐ ܦܰܟܳܐ ܚܠܳܦ ܦܰܟܳܐ: ܐܰܝܟ ܕܰܟܬܺܝܒ ܠܡܰܢ ܕܠܳܐ ܙܳܟܶܐ: ܘܠܳܐ ܕܡܳܚܶܐ ܠܶܗ ܡܰܚܘ̈ܳܬܳܐ ܣܰܓܺܝ̈ܐܳܬܳܐ: ܘܰܥܫܺܝܢ ܬܰܫܢܺܝܩܶܗ ܒܝܰܘܡܳܐ ܕܕܺܝܢܳܐ: ܐܶܢ ܠܳܐ ܬܳܐܶܒ ܘܥܳܒܰܪ ܡܶܢ ܒܺܝܫܬܳܐ. ܐܶܢ ܕܶܝܢ ܬܳܒ ܐ̱ܢܳܫ ܐܰܘ ܬܳܐܶܒ ܐܰܘ ܡܶܢ ܩܰܕܡܳܝ̈ܶܐ ܐܰܘ ܡܶܢ ܐ̱ܚܪ̈ܳܝܶܐ: ܫܒܰܩ ܘܫܳܒܶܩ ܠܶܗ ܡܳܪܰܢ܀ ܘܗܰܘ ܕܶܐܬܐܶܡܰܪ ܠܶܗ: ܕܶܐܡܰܬܝ ܕܰܡܨܰܚܶܐ ܐܰܢ̱ܬ ܠܰܐܒܽܘܟ ܐܰܘ ܠܶܐܡܳܟ: ܩܰܪܶܒ ܩܽܘܪܒܳܢܳܐ ܒܗܰܝܟܠܳܐ: ܡܶܛܽܠ ܡܶܕܶܡ ܗ̱ܽܘ ܦܰܩܕܶܗ ܗܳܟܘܳܬ.","english":"For this reason he said to him: “Strive to make peace with your enemy, and do evil to him by doing evil, but do not kill him, so that his affliction may be a little lighter on the day of judgment than that of murderers.” And it was said to you: “Thus it is written in the Malachi: ‘Cast away your weapons.’” Because you testified among yourselves to the children of your youth, that you have revealed yourselves in her, and her children are the children of your covenant. And he remained with you. For the blood of those who do these things does not prevail, but like the poison of death it weighs down their doers, if they do not repent and pass away from them, as the Lord said in the Gospels. And when he commanded you, it was not thus that he wished, but he intended to diminish your hands from the hard ones of the voice in evil for the sake of evil. As in the case of a man who, if he is provoked and strikes his fellow with one blow, strikes him a hundred blows and is not appeased, or strikes him with a stone and crushes his skull because of one blow. Behold, he would have paid a penalty for a penalty, as it is written: “For he who does not prevail, and he who strikes him with many blows, his affliction will be severe on the day of judgment, if he does not repent and pass away from evil.” But if he repents, whether from the first or from the last, he leaves and the Lord leaves him. And that which was said to him: “When you have reconciled with your father or your mother, offer the sacrifice in the temple,” because that is what he commanded him thus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܰܠܰܐܟܺܝ","severity":"info","text":"The Syriac reads 'in the Malachi,' likely a reference to the book of Malachi (Mal 2:3 or similar), though the exact verse is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܽܘܪ̈ܒܳܢܰܝܟܽܘܢ","severity":"info","text":"The term 'weapons' (qurbāneḵon) is ambiguous; it can also mean 'offerings' or 'sacrifices' in Syriac, but here contextually refers to weapons, as in the command to cast them away.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܺܝܢ̈ܶܐ","severity":"info","text":"The phrase 'blood of those who do these things' reflects a common Syriac homiletic motif linking violence to bloodguilt and eschatological judgment, paralleling earlier passages in the memra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܐܘܰܢܓܶܠܺܝܳܘܢ","severity":"info","text":"The reference 'as the Lord said in the Gospels' is a general citation; no specific Gospel verse is identified, but it echoes sayings on repentance and forgiveness (e.g., Matt 18:21-22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct exhortation to a legal analogy (the man striking with a stone) and then to a conditional repentance formula, typical of the homily's rhetorical pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܶܢܶܝܢ ܢܶܫܰܝ̈ ܩܝܳܡܟܽܘܢ","severity":"caution","text":"The phrase 'her children are the children of your covenant' is syntactically ambiguous; it may refer to the children of the woman mentioned earlier or to the covenant community, and the reading here follows the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'her children' is unclear; it may refer to a woman or a metaphorical entity (e.g., the church).","The phrase 'cast away your weapons' (Malachi) is not a direct quotation from the canonical Malachi; it may be a paraphrase or a variant tradition."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܕܫܰܪܟܳܐ ܕܶܝܢ ܠܰܘ ܡܶܬܚܰܣܳܝܽܘ ܡܶܬܚܰܣܶܐ ܠܶܗ ܟܰܕ ܡܨܰܚܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ: ܐܶܠܳܐ ܬܳܐܶܒ ܘܥܳܒܰܪ ܡܶܢ ܒܺܝܫܬܳܐ؟ ܐܶܡܰܪ ܓܶܝܪ ܒܶܗ ܒܢܳܡܽܘܣܳܐ: ܕܡܰܢ ܕܰܡܨܰܚܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ ܡܡܳܬ ܢܡܽܘܬ. ܐܶܠܳܐ ܡܶܛܽܠܗܳܢܳܐ ܦܰܩܕܽܘܗ̱ܝ ܗܳܕܶܐ. ܐܰܘ ܡܶܛܽܠ ܚܽܘܣܪܳܢܶܗ: ܐܰܘ ܡܶܛܽܠ ܕܢܶܒܗܰܬ ܡܶܢ ܟܳܗܢܳܐ ܘܡܶܢ ܟܢܽܘܫܬܳܐ: ܕܟܽܠܝܽܘܡ ܐܳܡܰܪ ܠܶܗ ܟܳܗܢܳܐ: ܕܠܳܐ ܒܳܗܶܬ ܐܰܢ̱ܬ ܕܡܳܚܶܐ ܐܰܢ̱ܬ ܠܰܐܒܳܗܰܝ̈ܟ ܕܝܰܠܕܽܘܟ ܘܪܰܒܝܽܘܟ؟ ܘܶܐܢ ܬܽܘܒ ܡܨܰܚܶܐ ܝܰܘܡܳܐ ܐ̱ܚܪܺܢܳܐ: ܘܳܐܬܶܐ ܡܩܰܪܶܒ ܩܽܘܪܒܳܢܳܐ: ܡܶܪܰܩ ܪܳܩܺܝܢ ܠܶܗ ܒܰܐܦܰܘ̈ܗ̱ܝ ܟܳܗܢܳܐ ܘܰܟܢܽܘܫܬܳܐ. ܝܺܕܺܝܥ ܗ̱ܘܳܐ ܓܶܝܪ ܩܽܘܪܒܳܢܶܗ ܕܐ̱ܢܳܫ ܐ̱ܢܳܫ ܡܶܛܽܠ ܡܳܢܳܐ ܡܩܰܪܶܒ ܗ̱ܘܳܐ ܠܶܗ: ܝܺܕܺܝܥܳܐ ܗ̱ܘܳܬ ܓܶܝܪ ܥܶܠܬܳܐ ܕܝܰܩܕܳܐ ܫܰܠܡܳܐ ܘܰܕܢܶܕܪ̈ܶܐ: ܘܺܝܕܺܝܥܳܐ ܗ̱ܘܳܬ ܥܠܳܬܳܐ ܕܥܰܠ ܚܛܳܗܳܐ. ܘܰܡܫܰܐܶܠ ܗ̱ܘܳܐ ܟܳܗܢܳܐ ܕܡܰܢܽܘ ܚܛܳܗܳܐ ܘܟܶܢ ܡܩܰܪܶܒ ܗ̱ܘܳܐ ܠܶܗ. ܡܶܛܽܠܗܳܕܶܐ ܐܶܬܐܶܡܰܪ ܗ̱ܘܳܐ ܠܶܗ ܗܳܟܘܳܬ: ܕܰܐܘ ܡܶܛܽܠ ܚܽܘܣܪܳܢܶܗ: ܐܰܘ ܡܶܛܽܠ ܟܳܗܢܳܐ ܘܰܟܢܽܘܫܬܳܐ ܢܶܒܗܰܬ ܘܠܳܐ ܢܨܰܚܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ: ܐܰܝܟ ܕܢܶܗܘܶܐ ܦܫܺܝܚ ܠܶܗ ܡܰܘܬܶܗ ܩܰܠܺܝܠ ܡܶܢ ܗܰܘ ܕܡܳܚܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ ܡܶܡܚܳܐ. ܐܶܢ ܐ̱ܢܳܫ ܓܶܝܪ ܡܨܰܚܶܐ ܘܣܳܢܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ ܘܰܡܨܰܥܰܪ ܠܗܽܘܢ: ܡܡܳܬ ܡܳܐܶܬ. ܐܶܢ ܕܶܝܢ ܡܶܬܥܒܰܪ ܘܡܰܣܟܶܠ ܘܬܳܐܶܒ ܡܶܢ ܚܛܳܗܰܘ̈ܗ̱ܝ ܘܥܳܒܶܕ ܛܳܒ̈ܳܬܳܐ: ܚܳܐܶܢ ܠܶܗ ܡܳܪܝܳܐ ܡܶܛܽܠ ܪ̈ܰܚܡܰܘܗ̱ܝ܀ ܡܳܐ ܕܶܐܡܰܪ ܓܶܝܪ ܕܰܥܒܰܕ ܬܰܪ̈ܬܰܝܗܶܝܢ ܚܕܳܐ ܕܺܝܰܬܺܝܩܺܝ ܘܢܳܡܽܘܣܳܐ ܕܦܽܘܩܕ̈ܳܢܶܐ ܒܦܽܘܩܕܳܢܰܘ̈ܗ̱ܝ: ܒܰܛܶܠ: ܕܒܰܚܕܳܐ ܕܺܝܰܬܺܝܩܺܐ ܢܚܰܕܶܬ ܟܽܠܡܶܕܶܡ.","english":"The rest of them, however, are not saved when they strike their fathers; rather, does he repent and turn away from evil? For it says in the Law: “He who strikes his father shall die.” But they commanded him this either because of his loss, or because of the shame from the priest and the deaconess, so that every day the priest says to him: “Are you not ashamed, you who strike your parents who bore and raised you?” And if he strikes again another day, and comes to present the offering, the priest and the deaconess spit in his face. For his offering was known, each one, because of what he presented; the cause of the burning of the whole and of the censers was known, and the cause of the sin was known. And the priest would ask how great the sin was, and then he would present it. For this reason it was said to him thus: either because of his loss, or because of the priest and the deaconess, he is ashamed and does not strike his father, so that his death may be lighter than that of one who strikes his father with a blow. For if a man strikes and injures his father and harms him, he dies. But if, however, he becomes angry and errs and repents of his sins and does good deeds, the Lord has mercy on him because of his compassion. For when it says that he did both, one of the Testament and the Law of the commandments in its commandments, it is void, because in the one Testament everything is renewed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܢܽܘܫܬܐ","severity":"info","text":"The Syriac term ܟܢܽܘܫܬܐ (kāḇōštā) is here translated as 'deaconess', a female liturgical minister. Its presence alongside the priest indicates a specific ecclesiastical hierarchy in the community addressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܳܡܽܘܣܳܐ","severity":"info","text":"The phrase 'in the Law' (ܒܢܳܡܽܘܣܳܐ) likely refers to Exodus 21:15 or a similar legal tradition, where striking a parent incurs the death penalty. The Syriac text explicitly cites this as a scriptural basis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܽܘܪܒܳܢܳܐ","severity":"info","text":"The term ܩܽܘܪܒܳܢܳܐ (qūrbānā) refers to the Eucharistic offering. The passage describes a scenario where a penitent sinner is allowed to present the offering only after confession, reflecting liturgical discipline in Syriac Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative section that contrasts the fate of those who strike their fathers with those who repent. The final sentence declares that combining the 'Testament' and the 'Law' voids both, a rhetorical climax emphasizing the primacy of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a priest and deaconess spitting in the face of an unrepentant sinner parallels similar disciplinary actions in early monastic rules, such as the Canons of Athanasius, though no direct citation is available.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, e.g., ܕܰܡܨܰܚܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ ܡܡܳܬ ܢܡܽܘܬ (strikes his father dies) may be a scribal error for a clearer legal formula. The translation 'he dies' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܰܡܨܰܚܶܐ ܠܰܐܒܳܗܰܘ̈ܗ̱ܝ ܡܡܳܬ ܢܡܽܘܬ is syntactically awkward; the reading 'he who strikes his father shall die' is assumed but not certain.","The reference to 'one of the Testament and the Law' is unclear; it may allude to a specific canonical conflict or a rhetorical device."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܡܶܟܺܝܠ ܠܰܡ ܝܽܘܕ ܐܳܬܽܘܬܳܐ ܚܕܳܐ ܠܳܐ ܬܶܥܒܰܪ ܡܶܢ ܢܳܡܽܘܣܳܐ ܘܡܶܢ ܢܒܺܝ̈ܶܐ. ܫܰܪܟܳܐ ܠܰܡ ܕܶܝܢ ܟܽܠܶܗ ܢܳܡܽܘܣܳܐ ܘܰܢܒܺܝ̈ܶܐ ܥܕܰܡܳܐ ܠܝܽܘܚܰܢܳܢ ܣܺܝܡܺܝܢ ܗ̱ܘܰܘ: ܕܰܢܫܰܡܫܽܘܢ ܘܢܶܥܒܪܽܘܢ. ܡܶܕܶܡ ܠܰܡ ܓܶܝܪ ܕܰܐܥܬܶܩ: ܒܠܺܝ ܠܶܗ ܘܩܰܪܺܝܒ ܗ̱ܽܘ ܠܰܚܒܳܠܳܐ. ܘܥܰܠ ܗܳܠܶܝܢ ܠܰܡ ܡܶܟܺܝܠ ܠܳܐ ܚܰܝܳܒܺܝܢ ܚ̱ܢܰܢ ܠܰܡܡܰܠܳܠܽܘ. ܘܡܶܟܺܝܠ ܠܶܗ ܗ̱ܺܝ ܗܳܝ ܝܽܘܕ ܐܳܬܽܘܬܳܐ ܚܕܳܐ ܡܩܰܘܝܳܐ: ܕܺܐܝܬܶܝܗ ܥܶܣܪܳܐ ܦܶܬܓܳܡ̈ܺܝܢ ܕܡܶܬܩܪܶܝܢ ܝܽܘܕ: ܕܗܳܘܶܐ ܥܶܣܪܳܐ ܦܶܬܓܳܡ̈ܺܝܢ ܒܡܶܢܝܳܢܳܐ ܕܣܺܝܡܺܝܳܘܢ. ܗܳܠܶܝܢ ܐܶܢܽܘܢ ܥܶܣܪܳܐ ܦܶܬܓܳܡ̈ܺܝܢ ܕܟܳܬܶܒ ܐ̱ܢܳܐ ܗܳܪܟܳܐ ܒܡܶܢܝܳܢܳܐ: ܐܺܝܬܶܝܗ ܝܽܘܕ ܕܠܳܐ ܥܳܒܪܳܐ ܡܶܢ ܐܽܘܪܳܝܬܳܐ ܘܡܶܢ ܢܒܺܝ̈ܶܐ: ܫܡܰܥ ܐܺܝܣܪܳܐܶܝܠ: ܡܳܪܰܢ ܘܰܐܠܳܗܰܢ ܚܰܕ ܗ̱ܽܘ. ܕܬܶܪܚܰܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܟ ܡܶܢ ܟܽܠܶܗ ܠܶܒܳܟ ܘܡܶܢ ܟܽܠܶܗ ܚܰܝܠܳܟ ܘܡܶܢ ܟܽܠܳܗ ܢܰܦܫܳܟ. ܘܬܰܚܶܒ ܠܩܰܪܺܝܒܳܟ ܐܰܝܟ ܢܰܦܫܳܟ. ܠܳܐ ܬܶܩܛܽܘܠ. ܠܳܐ ܬܓܽܘܪ. ܠܳܐ ܬܶܓܢܽܘܒ. ܠܳܐ ܬܰܣܗܶܕ ܣܳܗܕܽܘܬ ܫܽܘܩܪܳܐ. ܗܳܕܳܐ ܗ̱ܝ ܐܳܬܽܘܬܳܐ ܝܽܘܕ ܘܗܳܐ ܒܶܐܘܰܢܓܶܠܺܝܳܘܢ ܟܬܺܝܒܳܐ. ܠܳܐ ܡܶܟܺܝܠ ܬܽܘܒ ܐ̱ܢܳܫ ܢܫܰܡܶܫ ܒܗܳܠܶܝܢ ܦܽܘ̈ܩܕܳܢܶܐ ܐ̱ܚܪ̈ܳܢܶܐ ܕܶܐܬܒܰܛܰܠܘ: ܐܰܘ ܒܗܳܠܶܝܢ ܕܠܳܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ: ܕܡܶܛܽܠ ܩܶܪܝܳܝܽܘܬܗܽܘܢ ܕܥܰܡܳܐ ܐܶܬܺܝܗܶܒܘ ܘܡܶܛܽܠ ܡܡܰܪܡܪܳܢܽܘܬܗܽܘܢ ܐܶܬܺܝܗܶܒܘ܀ ܫܰܪܟܳܐ ܕܶܝܢ: ܗܳܠܶܝܢ ܥܶܣܪܳܐ ܦܶܬܓܳܡ̈ܺܝܢ ܣܳܦܩܺܝܢ ܠܚܰܝܰܝ̈ܗܽܘܢ ܕܰܒܢܰܝ̈ܢܳܫܳܐ: ܕܡܰܢ ܕܥܳܒܶܕ ܠܗܽܘܢ ܚܳܝܶܐ ܒܗܽܘܢ.","english":"Now, one sign of the Law shall not pass away from the Law and from the Prophets. The rest of the entire Law and the Prophets, up to John, were set for service and for passing away. For something that has grown old is worn out and near to destruction. And concerning these, then, they are not guilty of sin in speaking of them. And now, that one sign of the Law is enduring: it is the Ten Commandments, which are called the Law, which are the Ten Commandments in the summary of the Sermon. These Ten Commandments which are written here in the summary: it is the Law that does not pass away from the Torah and from the Prophets. Hear, O Israel: the Lord and your God is one. That you should love the Lord your God with all your heart and with all your strength and with all your soul. And you should love your neighbor as yourself. Do not kill. Do not steal. Do not commit adultery. Do not bear false witness. This is the sign of the Law, and it is written in the Gospels. Now, do not again serve those other commandments that have been abolished, or those in which you do not live, because they were given for the hardness of the people and were given for their bitterness. The rest, however, these Ten Commandments are sufficient for the lives of the righteous, for whoever observes them lives by them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܽܘܕ ܐܳܬܽܘܬܳܐ","severity":"info","text":"The Syriac phrase ܝܽܘܕ ܐܳܬܽܘܬܳܐ (yawd ʾāṯōṯā) is rendered 'sign of the Law' in the English draft. The term ܐܳܬܽܘܬܳܐ (ʾāṯōṯā) can mean 'sign' or 'letter,' but here it likely denotes a distinctive mark or essential element of the Law, not a literal letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 6:4–5 (Shema)","severity":"info","text":"The passage 'Hear, O Israel: the Lord and your God is one' echoes the Shema (Deut 6:4–5). The subsequent commands to love God and neighbor, and prohibitions of killing, stealing, adultery, and false witness, correspond to the Decalogue (Exod 20; Deut 5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"summary of the Sermon","severity":"info","text":"The phrase 'summary of the Sermon' (ܡܶܢܝܳܢܳܐ ܕܣܺܝܡܺܝܳܘܢ) likely refers to a condensed catechetical or liturgical presentation of the Ten Commandments, possibly used in early Syriac Christian instruction. This reflects a tradition of summarizing moral law for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a narrative about obsolete laws to a direct exhortation, presenting the Ten Commandments as enduring. The structural contrast between 'one sign' that remains and the rest that 'pass away' organizes the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ten Commandments","severity":"info","text":"The text asserts that the Ten Commandments are sufficient for the righteous, a view that aligns with early Syriac monastic and catechetical traditions emphasizing moral law over ceremonial or penal statutes. This may reflect a broader ascetic or pastoral concern.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܝܽܘܕ ܐܳܬܽܘܬܳܐ could be read as 'letter of the Law' (i.e., a specific written commandment) rather than 'sign of the Law'; the English draft opts for 'sign,' but the sense of a permanent, essential element is clear.","The phrase 'summary of the Sermon' (ܡܶܢܝܳܢܳܐ ܕܣܺܝܡܺܝܳܘܢ) is ambiguous: it may refer to a specific liturgical text or a general catechetical summary; the exact referent is not identified in the source."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܟܽܠܶܗ ܓܶܝܪ ܫܚܳܩܶܗ ܕܢܳܡܽܘܣܳܐ ܘܰܢܒܺܝ̈ܶܐ: ܕܰܠܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܗܳܕܶܐ ܝܽܘܕ ܢܺܐܬܽܘܢ ܒܢܰܝ̈ ܐ̱ܢܳܫܳܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܟܽܠܶܗ ܚܰܝܠܶܗ ܕܢܳܡܽܘܣܳܐ ܘܕܰܢܒܺܝ̈ܶܐ ܒܗܳܠܶܝܢ ܬܪ̈ܶܝܢ ܦܽܘܩܕܳܢܺܝ̈ܢ ܬܠܶܐ: ܘܡܰܢ ܕܥܳܒܶܕ ܗܳܠܶܝܢ ܬܪ̈ܶܝܢ ܦܽܘܩܕ̈ܳܢܶܝܢ: ܟܽܠܶܗ ܢܳܡܽܘܣܳܐ ܡܡܰܠܶܐ: ܐܰܝܟ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ: ܕܟܽܠܶܗ ܒܩܰܠܺܝܠ ܡܶܬܡܰܠܶܐ: ܒܗܳܝ ܕܬܰܚܶܒ ܠܩܰܪܺܝܒܳܟ ܐܰܝܟ ܢܰܦܫܳܟ܀ ܗܳܕܶܐ ܕܶܝܢ ܕܰܥܘ ܚܰܒ̈ܺܝܒܰܝ ܕܟܽܠܶܗ ܫܽܘܦܪܳܐ ܕܦܽܘ̈ܩܕܳܢܶܐ ܫܰܦܺܝܪ̈ܶܐ ܕܡܶܫܟܚܰܬ ܒܢܳܡܽܘܣܳܐ ܐܰܘ ܒܰܢ̈ܒܺܝܶܐ: ܚܰܝܠܗܽܘܢ ܗܳܢܰܘ: ܗܳܠܶܝܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܝܽܘܕ ܡܶܬܩܪܶܝܢ ܐܰܝܟ ܕܶܐܡܰܪ ܡܳܪܰܢ: ܕܬܶܪܚܰܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܐ: ܘܠܰܒ̈ܢܰܝܢܳܫܳܐ ܕܺܐܝܬܰܝܗܽܘܢ ܟܽܠܗܽܘܢ ܒܢܰܝ̈ ܐܳܕܳܡ: ܕܩܰܪ̈ܺܝܒܰܝܟ ܐܶܢܽܘܢ ܘܰܒܢܰܝ̈ ܒܶܣܪܳܟ ܘܛܽܘܗܡܳܟ. ܢܶܫܠܰܡ ܗܳܟܺܝܠ ܠܶܐܘܰܢܓܶܠܺܝܳܘܢ: ܘܰܠܝܽܘܕ ܕܺܐܝܬܰܝܗܶܝܢ ܚܕܳܐ ܕܺܝܰܬܺܝܩܺܝ ܕܡܶܬܕܰܒܪܺܝܢ ܒܳܗ ܒܢܰܝ̈ܢܳܫܳܐ ܚܰܕ̱ܬܳܐܺܝܬ. ܡܶܕܶܡ ܕܶܝܢ ܕܰܠܒܰܪ ܡܶܢ ܗܳܕܶܐ ܝܽܘܕ ܐܺܝܬܰܘܗ̱ܝ ܒܢܳܡܽܘܣܳܐ ܘܒܰܢ̈ܒܺܝܶܐ ܕܺܝܰܬܺܝܩܺܝ ܕܚܰܘ̈ܒܶܐ ܡܶܬܩܰܪܝܳܐ: ܕܡܶܛܽܠ ܚܰܘܒܰܘ̈ܗ̱ܝ ܕܥܰܡܳܐ ܕܺܝܰܬܺܝܩܺܝ ܕܚܰܘ̈ܒܶܐ ܐܶܬܪܰܫܡܰܬ܀","english":"All of the Law and the Prophets, then, have grown old, except for these commandments of this Decalogue, which were inscribed on the two tablets. As the Lord said: the entire force of the Law and the Prophets hangs on these two commandments. And whoever fulfills these two commandments fulfills the entire Law. As Paul said: the whole is fulfilled in brief, in that you should love your neighbor as yourself. This, then, my beloved, is the sum of all the beauty of the excellent commandments that are found in the Law or in the Prophets: their force is this—these commandments that are called the Decalogue. As the Lord said: that you should love the Lord God, and all human beings who are all the sons of Adam, who are your neighbors and the sons of your flesh and your race. So it is handed over to the Gospels, and to the Decalogue, which is one covenant that is administered anew among human beings. But whatever is outside this Decalogue in the Law and in the Prophets is called the covenant of sins, because it was inscribed on account of the sins of the people of the covenant of sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܽܘܕ ܥܺܐܬܽܘܥ","severity":"info","text":"The Syriac phrase ܝܽܘܕ ܥܺܐܬܽܘܥ (yud ʿesrīn) is a calque of the Greek δεκάλογος, referring to the Ten Commandments. The author uses it to distinguish the enduring Decalogue from the rest of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܬܶܪܚܰܡ ܠܡܳܪܝܳܐ ܐܰܠܳܗܳܐ","severity":"info","text":"The command to love God and neighbor echoes Deuteronomy 6:5 and the Shema, but the pairing is a standard New Testament summary (cf. Matthew 22:37–39). The author attributes it to 'the Lord' (ܡܳܪܰܥ), likely Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟܽܠܶܗ ܒܩܰܠܺܝܠ ܡܶܬܡܰܠܶܐ","severity":"info","text":"The phrase 'the whole is fulfilled in brief' is attributed to Paul, likely a paraphrase of Romans 13:8–10 or Galatians 5:14, where love of neighbor sums up the law. The Syriac wording is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܺܝܰܬܺܝܩܺܝ ܕܚܰܘ̈ܒܶܐ","severity":"info","text":"The phrase 'covenant of sins' (ܕܺܝܰܬܺܝܩܺܝ ܕܚܰܘ̈ܒܶܐ) is a polemical term, contrasting the Decalogue as a renewed covenant with the older Mosaic legislation, which the author claims was instituted because of the people's sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the argument that only the Decalogue remains valid from the Law and Prophets. It transitions to the Gospels as the new administration of the Decalogue, marking a structural pivot in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܚܳܩܶܗ","severity":"caution","text":"The Syriac verb ܫܚܳܩ (šḥaq) means 'has grown old' or 'worn out,' but the English draft renders it as 'have grown old.' The sense is metaphorical: the Law is obsolete, not physically decayed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as the Lord said' could refer to Jesus or to God; the context favors Jesus, as the summary of love commands is typical of Gospel tradition.","The attribution to Paul is a paraphrase; the exact Pauline source is not identified in the Syriac."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܟܽܠ ܗܳܟܺܝܠ ܕܫܰܡܫܽܘܗ ܒܪܽܘܚ ܠܗܳܕܶܐ ܝܽܘܕ ܡܶܢ ܩܰܕ̈ܡܳܝܶܐ: ܗܘܳܬ ܠܗܽܘܢ ܠܬܶܫܒܽܘܚܬܳܐ ܐܰܝܟ ܕܶܐܡܰܪ ܦܰܘܠܳܘܣ ܕܰܒܙܰܕܺܝܩܽܘܬܶܗ ܕܢܳܡܽܘܣܳܐ ܕܠܳܐ ܪܶܫܝܳܢ ܗܘܺܝܬ ܕܺܐܝܬܶܝܗ ܝܽܘܕ: ܡܶܛܽܠ ܕܚܳܙܝܳܐ ܗ̱ܘܳܬ ܪܽܘܚܳܐ ܡܽܘܟܳܟܗܽܘܢ: ܘܡܰܠܦܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ ܕܢܶܫܒܩܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܠܳܐ ܫܰܦܺܝܪܺܝܢ: ܘܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ: ܘܰܡܚܰܘܝܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܗܳܠܶܝܢ ܕܰܬܠܶܐ ܒܗܽܘܢ ܚܰܝܠܶܗ ܕܢܳܡܽܘܣܳܐ ܘܕܰܢܒܺܝ̈ܶܐ: ܕܰܒܗܽܘܢ ܚܳܐܶܝܢ ܒܢܰܝ̈ܢܳܫܳܐ: ܘܡܰܠܦܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ ܪܽܘܚܳܐ ܐܰܝܟܰܢܳܐ ܢܫܰܡܫܽܘܢ ܐܶܢܽܘܢ ܒܪܽܘܚ. ܘܗܳܘܝܳܐ ܗ̱ܘܳܬ ܠܗܽܘܢ ܗܳܟܰܢܳܐ ܕܺܝܰܬܺܝܩܺܝ ܠܬܶܫܒܽܘܚܬܳܐ. ܘܟܽܠ ܡܰܢ ܕܰܠܒܰܪ ܡܶܢ ܝܽܘܕ ܡܫܰܡܫܺܝܢ ܗ̱ܘܰܘ ܒܰܦܓܰܪ ܡܶܛܽܠ ܩܶܪܝܳܝܽܘܬܗܽܘܢ: ܠܳܐ ܐܰܠܦܰܬ ܐܶܢܽܘܢ ܪܽܘܚܳܐ: ܕܰܒܪܽܘܚ ܢܫܰܡܫܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܙܰܕܺܝܩܽܘܬܳܐ ܘܰܕܚܰܝ̈ܶܐ. ܠܚܰܘ̈ܒܶܐ ܗܘܰܘ ܠܗܽܘܢ ܦܽܘܩܕ̈ܳܢܶܐ ܕܠܳܐ ܫܰܦܺܝܪ̈ܺܝܢ: ܘܕܺܝܢ̈ܶܐ ܕܠܳܐ ܐ̱ܢܳܫ ܚܳܝܶܐ ܒܗܽܘܢ: ܕܺܝܰܬܺܝܩܺܝ ܕܶܐܬܪܰܫܡܰܬ ܒܚܰܘܒܰܘ̈ܗ̱ܝ ܕܥܰܡܳܐ ܩܰܫܝܳܐ܀ ܫܡܰܥ ܒܰܦܝܳܣܳܐ ܐܳܘ̄ ܫܳܡܽܘܥܳܐ ܕܰܫܪܳܪܳܐ ܘܰܚܙܺܝ ܕܟܽܠܳܗ ܩܰܫܝܽܘܬܳܐ ܕܺܐܝܬ ܒܢܳܡܽܘܣܳܐ ܘܒܰܢ̈ܒܺܝܶܐ: ܚܒܺܝܫܳܐ ܗ̱ܝ ܒܗܰܘ ܦܽܘܩܕܳܢܳܐ ܪܰܒܳܐ: ܕܰܐܚܶܒ ܒܰܪ ܒܶܣܪܳܟ ܐܰܝܟ ܢܰܦܫܳܟ. ܐܰܝܟܳܐ ܚܙܶܐ ܠܳܟ ܡܰܣܟܠܳܢܳܐ ܕܩܳܛܶܠ ܢܰܦܫܶܗ ܡܳܐ ܕܰܐܣܟܶܠ: ܡܳܐ ܕܰܠܚܰܒܪܶܗ ܕܰܐܣܟܶܠ ܐܰܘ ܕܠܳܐ ܐܰܣܟܶܠ ܩܳܛܶܠ ܘܠܳܐ ܚܳܐܶܣ؟ ܡܰܢ ܚܙܶܐ ܠܳܟ ܡܶܢ ܡܰܣܟ̈ܠܳܢܶܐ ܐܰܘ ܡܶܢ ܐܰܝܠܶܝܢ ܕܠܳܐ ܐܰܣܟܶܠܘ: ܕܥܰܘܰܪ ܥܰܝܢܳܐ ܕܢܰܦܫܶܗ: ܕܥܰܝܢܳܐ ܕܒܰܪ ܒܶܣܪܶܗ ܥܰܘܰܪ: ܥܰܠ ܕܰܐܣܟܶܠ: ܐܰܘ ܟܰܕ ܠܳܐ ܐܰܣܟܶܠ؟","english":"All those, then, who served this Yod of the first ones in spirit, had it for a glory, as Paul said: that in the righteousness of the Lawgiver without beginning, which is the Yod, I was, because the Spirit saw their humility and taught them to abandon commandments that are not good and judgments in which there is no life, and showed them these commandments on which hang the force of the Law and the Prophets, in which they live among the living; and the Spirit taught them how to serve these in spirit. And thus it was for them a testament to glory. And all who served outside the Yod in the flesh, because of their calling, the Spirit did not teach them to serve in spirit the commandments of righteousness and of life. The commandments that are not good and the judgments in which there is no life were for them a testament inscribed in the sins of the hard-hearted people. Hear with understanding, O hearer of truth, and see that all the harshness that is in the Law and in the Prophets is contained in that great commandment: Love your fellow man of flesh as yourself. Where have you seen a murderer who kills himself when he has sinned? When his companion has sinned or not sinned, does he kill and not spare? Where have you seen from murderers or from those who have not sinned, that he blinds the eye of himself, that he blinds the eye of his fellow man, because he sinned, or when he did not sin?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܽܘܕ (yod)","severity":"info","text":"The Syriac term ܝܽܘܕ (yod) refers to the tenth letter of the Hebrew alphabet, here used symbolically for the Decalogue or the two central commandments, as in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Love your fellow man of flesh as yourself","severity":"info","text":"This echoes Leviticus 19:18 and the New Testament command to love one's neighbor (Matthew 22:39; Romans 13:10), but the phrasing 'fellow man of flesh' is distinctive to this homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paul said","severity":"info","text":"The reference to Paul likely alludes to Romans 2:13–15 or Galatians 3:28, where Paul speaks of the law's fulfillment in love, though the exact citation is not given in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hear with understanding, O hearer of truth","severity":"info","text":"This rhetorical address marks a transition from exposition to exhortation, a common homiletic device in Syriac literature, signaling a direct appeal to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"blinds the eye of himself","severity":"info","text":"The imagery of self-blinding as a consequence of sin is paralleled in Syriac ascetic literature, e.g., in the writings of Ephrem or Isaac of Nineveh, though not directly cited here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"testament inscribed in the sins of the hard-hearted people","severity":"caution","text":"The phrase 'testament inscribed in the sins' is ambiguous: it may mean the commandments are recorded as sins, or that the people's sins are a testament. The reading follows the English draft's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'testament inscribed in the sins' could be read as the commandments being recorded as sins, or the people's sins serving as a testament; the English draft takes the latter.","The identity of 'the hard-hearted people' is unclear—possibly a reference to the Israelites or a generic sinful group."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܡܰܢ ܚܙܶܐ ܠܳܟ ܕܰܡܚܳܐ ܠܢܰܦܫܶܗ ܘܦܰܪܣܝܳܗ ܥܰܠ ܕܰܐܣܟܠܰܬ: ܕܰܠܒܰܪ ܒܶܣܪܶܗ ܡܳܚܶܐ ܠܶܗ ܘܰܡܦܰܪܣܶܐ؟ ܡܰܢܽܘ ܕܠܳܐ ܚܳܐܶܣ ܥܰܠ ܢܰܦܫܶܗ ܐܰܝܟ ܕܥܳܒܕܺܝܢ ܒܢܰܝ̈ ܐܳܕܳܡ ܚܰܕ ܠܚܰܕ ܘܰܡܫܰܢܩܺܝܢ ܢܰܦ̈ܫܳܬܳܐ ܚܰܕ ܕܚܰܕ؟ ܐܶܠܽܘ ܕܶܝܢ ܡܰܚܒܺܝܢ ܗ̱ܘܰܝܢ ܒܢܰܝ̈ ܒܶܣܪܰܢ ܐܰܝܟ ܢܰܦܫܰܢ: ܐܰܝܟܰܢܳܐ ܕܰܠܢܰܦܫܰܢ ܠܳܐ ܥܳܒܕܺܝܢ ܚ̱ܢܰܢ ܕܒܺܝܫ: ܘܠܳܐ ܠܰܒܢ̈ܰܝ ܒܶܣܪܰܢ ܡܰܒܶܐܫܺܝܢ ܗ̱ܘܰܝܢ. ܘܶܐܠܽܘ ܐܰܝܟ ܢܰܦܫܰܢ ܡܰܚܒܺܝܢ ܗ̱ܘܰܝܢ ܠܰܒܢ̈ܰܝ ܒܶܣܪܰܢ ܛܳܒ̈ܳܬܳܐ ܕܥܳܒܕܺܝܢ ܗ̱ܘܰܝܢ ܠܢܰܦܫܰܢ: ܗܳܟܰܢܳܐ ܠܰܒܢ̈ܰܝ ܒܶܣܪܰܢ ܥܳܒܕܺܝܢ ܗ̱ܘܰܝܢ. ܐܶܠܳܐ ܨܳܒܶܝܢܰܢ ܕܟܽܠܢܳܫ ܢܶܫܒܽܘܩ ܠܰܢ: ܟܰܕ ܚܢܰܢ ܕܠܳܐ ܪ̈ܰܚܡܺܝܢ ܬܳܒܥܺܝܢܰܢ ܠܰܒܢ̈ܰܝ ܒܶܣܪܰܢ: ܠܳܐ ܡܬܽܘܡ ܠܛܰܫܢ ܣܰܝܦܳܐ ܘܛܰܝܶܒܢ ܕܢܶܡܚܶܐ ܒܢܰܦܫܰܢ. ܐܶܠܳܐ ܡܛܰܝܒܺܝܢܰܢ ܠܰܢ ܙܰܝܢܳܐ ܕܢܶܛܰܪ ܢܰܦܫ̈ܳܬܰܢ ܡܛܰܝܒܺܝܢܰܢ ܠܰܢ ܚܰܪܒܳܐ ܕܢܶܡܚܶܐ ܒܢܰܦܫ̈ܳܬܳܐ ܕܰܐܚܰܝ̈ܢ ܒܢ̈ܰܝ ܐܳܕܳܡ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܥܶܣܪܺܝܢ ܘܰܬܪ̈ܶܝܢ ܥܰܠ ܕܺܝܢ̈ܶܐ ܕܠܳܐ ܚܳܐܶܝܢ ܒܗܽܘܢ ܥܳܒܽܘܕ̈ܰܝܗܽܘܢ܀","english":"How do you see yourself, who strikes himself and spreads himself over the folly, that outside his flesh he strikes and spreads? How is it that he does not have mercy on himself, as the sons of Adam do to one another, and oppress souls one of another? But if you were loving in the sons of your flesh as yourself, as you do not do to yourself an evil sin, and you would not harm the sons of your flesh. And if you were loving the sons of your flesh as yourself, the good things you do to yourself you would also do to the sons of your flesh. But you desire that everyone leave you, while a sin without mercy pursues you for the sons of your flesh, not to hide the sword and prepare it to strike yourself. But you prepare for yourself a weapon to guard your souls, you prepare for yourself a sword to strike the souls of the sons of Adam. The end of Memra 22: On the Judgments That Do Not Save Those Who Observe Them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The rhetorical question 'How do you see yourself, who strikes himself and spreads himself over the folly?' condemns self-destructive behavior as a form of folly, contrasting it with the natural mercy one should show oneself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܰܐܣܟܠܰܬ","severity":"info","text":"The Syriac term ܕܰܐܣܟܠܰܬ (dasklat) means 'folly' or 'stupidity,' here personified as something one 'spreads oneself over,' indicating a willful embrace of irrationality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢ̈ܰܝ ܐܳܕܳܡ","severity":"info","text":"The phrase 'sons of Adam' (ܒܢ̈ܰܝ ܐܳܕܳܡ) is a standard Syriac idiom for humanity, echoing biblical usage (e.g., Gen 5:1–4) and emphasizing shared human fallibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between self-love and love for others, and the preparation of a weapon to guard or strike souls, parallels earlier passages in this memra that critique legalistic judgments lacking mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes Memra 22 with a series of conditional and adversative clauses ('But if you were loving... But you desire...'), building to a final antithesis between self-protection and harming others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing formula 'The end of Memra 22: On the Judgments That Do Not Save Those Who Observe Them' is typical of Syriac manuscript colophons, marking the work's completion in the liturgical or ascetic corpus.","cites":[{"key":"ed:dsc-209","label":"source edition: Memra 22: On the Judgments That Do Not Save Those Who Observe Them","url":"https://syriaccorpus.org/209"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is largely clear, but the referent of 'you' shifts between singular and plural (e.g., ܡܰܚܒܺܝܢ ܗ̱ܘܰܝܬ is second masculine singular, while ܥܳܒܕܺܝܢ ܗ̱ܘܰܝܬ is second masculine plural), possibly indicating a generic address to the reader or a community. The reading taken treats the singular as a rhetorical individual and the plural as the collective 'sons of Adam.'"],"confidence":"high","notes":[]}]}