{"slug":"dsc-223","id":"syriac:dsc:dsc-223","title":"Pseudo-Clementine Homilies: Homily 10","author":"(Ps.-)Clement of Rome","genre":"homily","date":"Mid 2nd-4th century CE Translated from Greek into Syriac","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:24Z","cost_usd":0.010473},"source":{"registry_id":"syriac:dsc:dsc-223","work_id":"dsc-223","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/223"},"stats":{"passages":15,"english_words":4678,"coptic_letters":0,"commentary_units":86,"commentary_kinds":8,"derived_notes":0,"ambiguities":25,"work_notes":4,"external_links":6,"timeline":6},"summary":{"work":"dsc-223","abstract":"Homily 10 of the Pseudo-Clementine Homilies is a Syriac translation of a Greek homily attributed to Clement of Rome. It presents a disputation between Peter and Simon Magus, set in Tripolis, where Peter teaches in a bathhouse. The homily explores themes of divine image, righteousness, and the contrast between true knowledge and iniquity. The Syriac version survives in a single manuscript (DSC 223) and shows signs of adaptation from the Greek original. It was used in both East and West Syriac traditions and appears in some Ethiopic Senodos manuscripts. The text reflects early Christian debates on theology and ethics, rooted in a Greco-Roman urban setting.","historical_context":"The Pseudo-Clementine Homilies are generally dated to the 4th century CE, though Homily 10 may incorporate earlier traditions. The Syriac translation likely dates to the 5th or 6th century, produced in a Syriac-speaking Christian community, possibly in the region of Edessa or Nisibis. The homily belongs to the genre of disputation literature, common in early Christian polemics against heresy, particularly against Simonian Gnosticism. The Syriac version was transmitted in both East Syriac (Church of the East) and West Syriac (Syriac Orthodox) traditions, often excerpted in canonical collections. The single surviving manuscript (DSC 223) is the basis for this edition, and the text shows signs of adaptation from the Greek original, including ambiguous syntax and Syriac-specific terminology. The homily's setting in Tripolis and its use of a bathhouse as a teaching space reflect typical Greco-Roman urban environments.","significance":"Homily 10 is significant for understanding the development of early Christian disputation literature and the reception of Pseudo-Clementine traditions in Syriac Christianity. It provides insight into the adaptation of Greek theological concepts into Syriac, including the use of terms like ܟܐܢܐ (righteous one) and the metaphor of a 'well-supplied city' for true knowledge. The homily's inclusion in Ethiopic Senodos manuscripts indicates its broader influence in Eastern Christian canonical traditions.","timeline":[{"date":"Mid 2nd–4th c. CE","event":"Composition of the Greek original of the Pseudo-Clementine Homilies, with Homily 10 possibly reflecting earlier traditions."},{"date":"4th c. CE","event":"Probable date for the Greek Pseudo-Clementine Homilies as a collection."},{"date":"5th–6th c. CE","event":"Syriac translation of Homily 10, likely produced in a Syriac-speaking Christian community."},{"date":"Undated","event":"Transmission of the Syriac version in East and West Syriac traditions."},{"date":"Undated","event":"Inclusion of Homily 10 in some Ethiopic Senodos manuscripts."},{"date":"Modern","event":"Survival of the Syriac text in a single manuscript (DSC 223), basis for this edition."}],"relations":[{"work":"Pseudo-Clementine Homilies (Greek)","relation":"Syriac translation of the Greek original; Homily 10 is part of this collection.","key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"},{"work":"Pseudo-Clementine Homilies: Homily 3","relation":"Shares the metaphor of a 'well-supplied city' for true knowledge.","key":"","label":null,"url":null},{"work":"Ethiopic Senodos","relation":"Homily 10 appears in some manuscripts of this canonical collection.","key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},{"work":"Greek Epitome Prior","relation":"This edition does not collate variants between the Syriac and the Greek epitomes.","key":"dossier:greek-clement-epitome-prior","label":"gap dossier: Clementine Epitome (prior recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-prior"},{"work":"Greek Epitome Altera","relation":"This edition does not collate variants between the Syriac and the Greek epitomes.","key":"dossier:greek-clement-epitome-altera","label":"gap dossier: Clementine Epitome (second recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-altera"}],"external_links":[{"key":"hollis:alma990003815950203941","label":"Hollis record for DSC 223","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990003815950203941","reason":"Manuscript containing the Syriac version of Homily 10."},{"key":"hollis:alma990007732430203941","label":"Hollis record for related Pseudo-Clementine material","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007732430203941","reason":"Contextual resource for the Pseudo-Clementine tradition."},{"key":"hollis:alma990017475700203941","label":"Hollis record for Syriac Christian literature","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990017475700203941","reason":"Broader Syriac transmission context."},{"key":"hollis:alma990019084320203941","label":"Hollis record for Ethiopic Senodos","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990019084320203941","reason":"Ethiopic reception of Homily 10."},{"key":"hollis:alma990026551350203941","label":"Hollis record for Greek epitomes","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990026551350203941","reason":"Greek recensions related to the Syriac text."},{"key":"wikipedia:Pseudo-Clementine literature","label":"Wikipedia article on Pseudo-Clementine literature","url":"https://en.wikipedia.org/wiki/Clementine_literature","reason":"General overview of the Pseudo-Clementine corpus."}],"cautions":["The dating of the Greek original of Homily 10 is uncertain; it may reflect earlier traditions than the 4th-century collection.","The Syriac translation date (5th–6th c.) is approximate, based on linguistic and manuscript evidence.","The single surviving manuscript (DSC 223) may not represent the full Syriac textual tradition.","Variants between the Syriac and the Greek epitomes (prior and altera) remain unexamined in this edition.","The attribution to Clement of Rome is pseudepigraphical and not historical."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000632,"generated":"2026-11-15T01:50:01Z"},"checks":{"work":"dsc-223","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":86,"english_words":4678,"source_letters":12059,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac version of Homily 10 survives in a single manuscript (DSC 223), which is the basis for this edition. The text shows signs of adaptation from the Greek original.","cites":[{"key":"ed:dsc-223","label":"source edition: Pseudo-Clementine Homilies: Homily 10","url":"https://syriaccorpus.org/223"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Pseudo-Clementine Homilies are generally dated to the 4th century CE, though Homily 10 may reflect earlier traditions. The Syriac translation likely dates to the 5th or 6th century.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Syriac version of the Homilies was used in East Syriac and West Syriac traditions, often excerpted in canonical collections. Homily 10 appears in some Ethiopic Senodos manuscripts.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate the Greek epitomes (prior and altera) against the Syriac. Variants between these recensions remain unexamined here.","cites":[{"key":"dossier:greek-clement-epitome-prior","label":"gap dossier: Clementine Epitome (prior recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-prior"},{"key":"dossier:greek-clement-epitome-altera","label":"gap dossier: Clementine Epitome (second recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-altera"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"dossier:greek-clement-homilies":{"label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"},"hollis:alma990003815950203941":{"label":"Statistical year-book of the Evangelical Lutheran Synod of Missouri, Ohio and other states for the year ..","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990003815950203941"},"ed:dsc-223":{"label":"source edition: Pseudo-Clementine Homilies: Homily 10","url":"https://syriaccorpus.org/223"},"dossier:ethiopic-anonymous-senodos":{"label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},"dossier:greek-clement-epitome-prior":{"label":"gap dossier: Clementine Epitome (prior recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-prior"},"dossier:greek-clement-epitome-altera":{"label":"gap dossier: Clementine Epitome (second recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-altera"}},"segments":[{"i":1,"ref":"p1","source":"ܕ̈ܬܠܬܐ ܕܠܘܩܒܠ ܚܢ̈ܦܐ . ܒܝܘܡܐ ܕ̈ܬܠܬܐ ܒܛܪܝܦܘܠܣ ܟܕ ܡܢ ܩܘܕܡܐ ܡܢ ܫܢܬܗ ܩܼܡ ܦܛܪܘܣ ܘܠܓܢܬܐ ܥܠ ܗܘܐ . ܐܬܪ ܕܡ̈ܝܐ ܣܓܝ̈ܐܐ ܐܡܝܢܐܝܬ ܪ̈ܕܝܢ ܗܘܘ ܿ ܘܟܕ ܬܡܢ ܣܚܐ ܗܝܕܝܢ ܨܠܝ ܘܝܬܒ ܿ ܘܟܕ ܒܢ ܕܚܕܪܘܗܝ ܝܬܒܝܢ ܗܘܝܢ ܐܬܒܝܢ ܕܒܗ ܚܝܪ̈ܝܢ ܗܘܝܢ ܐܝܟ ܕܡܕܡ ܢܫܡܥ . ܐܡܼܪ ܣܓܝ ܦܘܪܫܢܐ ܣܒܪ ܐܢܐ ܕܐܝܬ ܒܝܢܬ ܐܝܠܝܢ ܕܠܐ ܝܕܥܝܢ ܠܗܠܝܢ ܕܛܥܝܢ ܐܝܢܐ ܓܝܪ ܕܠܐ ܝܕܥ ܣܒܪ ܐܢܐ ܕܕܡܐ ܠܗܿܘ ܕܡܕܝܢܬܐ ܟܗܝܢܬܐ ܠܡܐܙܠ ܠܐ ܨܿܒܐ . ܐܝܟ ܡܛܠ ܕܠܐ ܡܦܣ ܒܛܒ̈ܬܐ ܕܬܡܢ ܿ ܐܝܢܐ ܕܝܢ ܕܛܥܐ ܠܗܘ ܕܒܛܒܬܐ ܡܢ ܕܒܡܕܝܢܬܐ ܗܝ ܝܠܦ ܠܗܿ . ܘܟܕ ܒܐܘܪܚܗ ܪܕܐ ܗܫܒܝܠܗ ܫܚܠܦ ܿ ܡܛܠ ܗܢܐ ܛܥܐ . ܗܟܢܐ ܣܓܝ ܦܘܪܫܢܐ ܣܒܪ ܐܢܐ ܕܐܝܬ ܒܝܢܬ ܗܠܝܢ ܕܠܦܬܟܪ̈ܐ ܣܓܕܝܢ ܠܐ ܡܦܣܝܢ ܒܚܝ̈ܐ ܕܠܥܠܡ . ܡܛܠ ܗܢܐ ܐܦܠܐ ܡܬܪܓܪܓܝܢ ܠܗܘ݀ܢ . ܡܕܡ ܓܝܪ ܕܚܫܐ ܠܐ ܝܕܥ ܕܢܚܒ ܠܐ ܡܫܟܚ . ܐܝܠܝܢ ܕܝܢ ܕܠܚܕ ܐܠܗܐ ܠܡܕܚܠ ܓܒܘ ܠܗܘ݀ܢ ܘܕܚ̈ܝܐ ܕܠܥܠܡ ܠܛܒ̈ܐ ܡܬܝܗܒܝܢ ܝܠܦܘ ܠܗܘܿܢ ܐܢܗܘ ܕܡܢ ܒܬܪܟܢ ܠܒܪ ܡܢ ܡܐ ܕܠܐܠܗܐ ܫܦܼܪܘ ܐܘ ܢܗܝܡܢܘܢ ܐܘ ܢܣܥܪܘܢ ܕܡܝܢ ܠܐܝܠܝܢ ܕܡܢ ܡܕܝܢܬܐ ܡܢ ܕܫܘܢܩܐ ܢܦܼܩܘ ܠܡܐܙܠ ܠܡܕܝܢܬܐ ܟܗܝܢܬܐ . ܘܟܕ ܪܕܝܢ ܡܢ ܐܘܪܚܐ ܬܪܝܨܬܐ ܛܥܼܘ ܿ ܟܕ ܗܠܝܢ ܕܝܢ ܠܢ ܐܡܿܪ ܗܘܐ . ܥܠ ܚܕ ܡܢ ܐܝܠܝܢ ܕܕܝܠܢ ܟܕ ܗܕܐ ܡܘܕܥ ܗܘܐ ܘܐܡܿܪ ܡܪܝ ܟܢ̈ܫܐ ܣܓܝ̈ܐܐ ܥܠ ܬܪܥܐ ܩܝܡܝܢ ܿ ܟܕ ܕܝܢ ܐܦܣ ܣܘܓܐܐ ܕܥܡܐ ܥܠ ܗܘܐ ܿ ܗܼܘ ܕܝܢ ܥܠ ܕܘܟܬܐ ܗܿܝ ܕܐܬܡܠܝ ܩܿܡ ܘܒܥܝܕܐ ܕܕܚܠܬ ܐܠܗܐ ܒܫܠܡܗܘܢ ܫܼܐܠ ܘܐܡܼܪ ܕܐܠܗܐ ܗܿܘ ܕܒܪܐ ܫܡܝܐ ܘܐܪܥܐ ܿ ܘܟܠ ܕܒܗܘܢ ܥܒܕ . ܐܝܟ ܕܢܒܝܐ ܗܘ ܫܪܝܪܐ ܐܡܪ ܠܢ . ܒܪ ܐܢܫܐ ܒܨܠܡܗ ܘܒܕܡܘܬܗ ܐܬܥܒܕ ܘܕܢܗܘܐ ܡܪܐ ܘܕܫܠܛ ܒܟܠ ܐܬܣܝܡ .","english":"On the third day against the impious. On the third day in Tripolis, when it was early, at the beginning of the hour, Peter rose and went down to the bath. Many people were being washed there in great numbers. And when he had bathed, he then prayed and sat down. And when those around him were sitting, they were looking at him as if to hear something. He said: There is a great difference between the opinion of those who think that there is a judgment for those who do not know those who err. For who does not know that the opinion of him who resembles that of a man who does not wish to go to a city that is well supplied, because he does not trust in the good things there? But he who errs, that one who is in the good things, learns from that city. And when he goes on his way, he changes his mind because of this error. Thus there is a great difference between the opinion of those who worship idols and do not trust in eternal life. Because of this they are not even desirous of it. For what one does not know, one cannot love. But those who have chosen to fear one God, they have learned to desire eternal life, which is given to the good. They are like those who go out from a city from the market to go to a well-supplied city. And when they go on the straight road, they go astray. While these were saying this, he was speaking about one of those who were his, when he was making known this and saying: My Lord, many labors stand at the door. And when the multitude of the people had ceased, he who was on that place which was filled stood up and in the service of the fear of God asked about their peace and said: That God who created the heavens and the earth, and everything in them made, as the true prophet said to us, the son of man was made in his image and likeness, and he was appointed lord and ruler over all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܛܪܝܦܘܠܣ","severity":"info","text":"The toponym Tripolis (here in the Syriac form ܒܛܪܝܦܘܠܣ) is the setting for Peter’s public teaching. The narrative places the scene in a bathhouse, a typical Greco-Roman urban space.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܒܪ ܐܢܐ","severity":"info","text":"The phrase ܣܒܪ ܐܢܐ (literally “opinion of the father”) is a technical term in the Pseudo-Clementine literature for a doctrinal position or teaching attributed to an apostolic authority. Here it introduces a contrast between true and false belief.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪ ܐܢܫܐ ܒܨܠܡܗ ܘܒܕܡܘܬܗ ܐܬܥܒܕ","severity":"info","text":"The statement that the son of man was made in God’s image and likeness echoes Genesis 1:26–27. The Syriac wording (ܒܨܠܡܗ ܘܒܕܡܘܬܗ) is a standard rendering of the biblical phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕ̈ܬܠܬܐ ܕܠܘܩܒܠ ܚܢ̈ܦܐ","severity":"info","text":"The heading “On the third day against the impious” reflects the homily’s place in a series of disputations. The Pseudo-Clementine Homilies are structured as a sequence of debates between Peter and Simon Magus, with each day devoted to a specific topic.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܕܝܢܬܐ ܟܗܝܢܬܐ","severity":"info","text":"The metaphor of a “well-supplied city” (ܡܕܝܢܬܐ ܟܗܝܢܬܐ) for the state of true knowledge and eternal life recurs in other Pseudo-Clementine passages, e.g., Homily 3. It illustrates the contrast between those who trust in divine goods and those who err.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܕ ܒܢ ܕܚܕܪܘܗܝ ܝܬܒܝܢ ܗܘܝܢ ܐܬܒܝܢ ܕܒܗ ܚܝܪ̈ܝܢ ܗܘܝܢ","severity":"caution","text":"The Syriac syntax in this clause is ambiguous: the sequence ܐܬܒܝܢ ܕܒܗ ܚܝܪ̈ܝܢ ܗܘܝܢ could be read as “they were looking at him as if to hear something” (as in the English draft) or as “they were looking at him because they had heard something.” The translation follows the former, but the latter is grammatically possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܐܬܒܝܢ ܕܒܗ ܚܝܪ̈ܝܢ ܗܘܝܢ may be parsed either as a purpose clause ('as if to hear') or a causal clause ('because they had heard'). The English draft adopts the purpose reading.","The identity of 'one of those who were his' (ܚܕ ܡܢ ܐܝܠܝܢ ܕܕܝܠܢ) is not specified; it may refer to a disciple or a character in the narrative."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܡܿܪ ܐܢܐ ܕܝܢ ܕܐܝܠܝܢ ܕܒܐܐܪ ܐܢܝܢ ܘܒܐܪܥܐ ܘܒܡ̈ܝܐܐܝܟ ܡܐ ܕܐܦ ܡܢܗܿ ܡܢ ܨܒܘܬܐ ܠܡܚܙܐ ܡܫܟܚܝܢ ܐܢܚܢܢ ܿ ܕܒܣܘܟܠܗ ܠܐܝܠܝܢ ܡܢ ܕܒܐܐܪ ܠܬܚܬ ܢܓܕ ܘܝܐܠܝܢ ܕܒܥܘܡܩܐ ܠܥܠ ܡܣܩ ܿ ܘܠܐܝܠܝܢ ܕܒܐܪܥܐ ܨܐܕ ܟܕ ܒܥܘܫܢܐ ܡܢܗ ܣܘܓܐܐ ܪ̈ܘܪܒܢ ܐܿܡܪ ܐܢܐ ܕܝܢ ܦ̈ܝܠܐ ܘܐܪ̈ܝܘܬܐ ܘܐܝܠܝܢ ܕܠܗܠܝܢ ܩܪܝܒܢ ܿ ܟܕ ܗܟܝܠ ܟܐܢܐ ܐܝܬܘܗܝ ܗܘܐ . ܐܦ ܡܢ ܟܠܗܘܢ ܚ̈ܫܐ ܡܥܠܝ ܗܘܐ . ܘܐܝܟ ܕܒܦܓܪܐ ܕܠܐ ܡܐܬ ܒܟ̈ܐܒܐ ܕܢܪܓܫ ܠܐ ܡܫܟܚ ܗܘܐ . ܟܕ ܕܿܝܢ ܚܛܐ ܐܝܟ ܡܕܡ ܕܐܬܡܠܝ ܘܩܕܡܘܗܝ ܚܘܝܢ . ܡܛܠ ܕܗܼܘܐ ܥܒܕܐ ܕܚܛܝܬܐ . ܬܚܝܬ ܟܠܗܘܢ ܚ̈ܫܐ ܢܦܼܠ ܿ ܘܡܢ ܟܠܗܝܢ ܛܒ̈ܬܐ ܒܕܝܢܐ ܕܟܢܘܬܐ ܐܬܓܠܙ . ܠܐ ܓܝܪ ܙܕܩܐ ܗܘܬ ܿ ܕܟܕ ܝܗܘܒܐ ܐܫܬܒܩ ܗܘܐ ܡܘܗ̈ܒܬܗ ܠܘܬ ܛܠܘ̈ܡܐ ܢܟܬܪܢ ܡܢ ܡܪܚܡܢܘܬܐ ܕܝܢ ܣܓܝܐܬܐ ܐܝܟ ܕܬܬܒܣܡܘܢ ܥܡ ܩܕܡ̈ܝܬܐ ܐܦ ܒܛܒ̈ܬܐ ܕܠܥܠܡ ܕܥܬܝܕ݀ܢ ܠܢܒܝܗ ܫܕܪ ܢܒܝܐ ܕܝܢ ܠܢ ܕܢܐܡܪ ܠܘܬܟܘܢ ܕܡܢܐ ܬܬܪܥܘܢ ܘܬܥܒܕܘܢ ܦܕ݀ܢ ܕܬܓܒܘܢ ܕܝܢ ܒܫܘܠܛܢܟܘܢ ܣܝܡܐ . ܐܝܠܝܢ ܕܝܢ ܕܘ݀ܠܐ ܠܡܬܪܥܝܘ ܐܝܬܝܗܝܢ ܗܠܝܢ ܕܐܢܫ ܠܐܠܗܐ ܥܒܘܕܐ ܕܟܠ ܢܕܚܠ ܿ ܗܿܘ ܕܝܢ ܗܿܘ ܕܒܪܥܝܢܟܘܢ ܬܩܒܠܘܢܝܗܝ ܡܢܗ ܥܡ ܩܕܡ̈ܝܬܐ ܘܐܦ ܐܝܠܝܢ ܕܥܬܝܕ݀ܢ ܛܒ̈ܬܐ ܕܠܥܠܡ ܬܩܒܠܘܿܢ ܕܬܫܬܡܥܘܢ ܗܟܝܠ ܠܐܝܠܝܢ ܕܡܼܥܕܪܢ ܡܨܝܢ ܐܢܬܘܢ ܐܢܗܘ ܕܠܚܘܝܐ ܒܝܫܐ ܕܚܠܝܕ. ܒܪܥܝܢܟܘܢ ܐܝܟ ܐܫܦܝܢ ܬܐܡܪܘܢ ܠܡܪܝܐ ܐܠܗܟ ܬܕܚܠ ܘܠܗ ܒܠܚܘܕܘܗܝ ܬܦܠܘܚ ܿ ܡܢ ܟܘܠ ܪܥܝܢ ܗܟܝܠ ܗܕܐ ܥܕܪܐ ܕܡܢܗ ܒܠܚܕ ܐܢܫ ܢܕܚܠ ܿ ܠܐ ܐܝܟ ܕܡܢ ܥܘܼܠܐ ܿ ܐܠܐ ܐܝܟ ܕܡܢ ܟܐܢܐ . ܐܦ ܡܢ ܥܘܠܐ ܓܝܪ ܐܢܫ ܕܚܠ ܿ ܕܠܐ ܥܘܠܐܝܬ ܢܡܘܬ ܿ ܡܢ ܟܐܢܐ ܕܝܢ ܕܕܠܡܐ ܟܕ ܒܣܟܠܘܬܐ ܢܫܬܟܚ ܢܫܬܢܩ .","english":"He said, \"But those things which are in the air, and on the earth, and in the waters, just as also their nature is able to be seen, are perceived, for in their entirety those things which are in the air are below the cloud, and those things which are in the depths ascend above, and those things which are on the earth are pressed together while in motion, their great multitudes.\" He said, \"But elephants and lions and those things which are near the land, while thus it was a just man, he also was above all sufferings, and as in a body that does not die, he was not able to perceive pains. But when sin, as something that was filled, was shown before him, because it was a work of sin, he fell under all sufferings, and was stripped of all good things by the judgment of justice. For it was not fitting that when the giver was left, his gifts should remain with the violent. But from the many mercies, as it were, to be sweetened with the former things, he also sent to his servant the future good things of the world. But the servant, to whom I speak to you, that you may be mindful and do penance, that you may choose, for in your power it is placed. But those things which are not to be minded are those which a man fears for God, the maker of all. But that one, whom you will receive in your mind, with him, together with the former things, and also those future good things of the world you will receive, that you may be obedient. Therefore, be obedient to those things which are able to help you, that one who is for life, evil, hard. In your mind, as it were, you will say to the Lord, 'Fear your God, and serve him alone.' From every mind, therefore, this help is with him alone, a man fears, not as with iniquity, but as with a just man. For also from iniquity a man fears, that he may not die unjustly. But from a just man, lest he be found in folly, he is restrained.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܢܐ","severity":"info","text":"The Syriac term ܟܐܢܐ (kēʾā) means 'just man' or 'righteous one'. It is a key ethical category in the homily, contrasting with the 'violent' (ܛܠܘ̈ܡܐ) and 'iniquity' (ܥܘܠܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܠܘ̈ܡܐ","severity":"info","text":"The plural ܛܠܘ̈ܡܐ (ṭalūmē) means 'the violent' or 'oppressors'. It appears in a moral argument that gifts from a just giver should not remain with such persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The homily's discussion of the just man's immunity to suffering and subsequent fall due to sin reflects a theological concern with theodicy and moral responsibility, common in Syriac Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Peter's discourse in Tripolis, shifting from a description of natural elements (air, earth, water) to a moral exemplum about the just man and sin, then to an exhortation on fear of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is obscure: ܕܕܠܡܐ ܟܕ ܒܣܟܠܘܬܐ ܢܫܬܟܚ ܢܫܬܢܩ may be corrupt or lacunose; the English draft renders 'lest he be found in folly, he is restrained', but the final verb is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'those things which are not to be minded' (ܕܘ݀ܠܐ ܠܡܬܪܥܝܘ) is ambiguous: it may refer to things that should not be considered or to things that are not subject to human will.","The final clause is textually uncertain; the reading 'he is restrained' is conjectural."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܡܨܝܢ ܐܢܬܘܢ ܗܟܝܠ ܒܚܕܐ ܕܚܠܬܐ ܕܠܘܬܗ ܡܢ ܣܘܓܐܐ ܕܕܚ̈ܠܬܐ ܡܣ̈ܓܦܢܝܬܐ ܬܬܦܪܩܘ݀ܢ ܠܚܕ ܓܝܪ ܡܪܐ ܘܥܒܘܕܐ ܕܟܠ ܿ ܐܠܐ ܬܕܚܠܘܢ ܥܒ̈ܕܐ ܕܟܠ ܒܝ̈ܫܢ ܠܣܘܓܦܢܟܘ݀ܢ ܐܝܬܝܟܘܢ݀ ܐܡܿܪ ܐܢܐ ܕܝܢ ܕܕܝܘ̈ܐ ܘܕܚ̈ܫܐ ܘܕܟܠ ܡܕܡ ܕܒܐܝܢܐ ܕܗܼܘ ܦܘܪܣܐ ܡܫܟܚ ܠܡܟܝܘ ܿ ܐܬܠܒܒܘ ܗܟܝܠ ܘܩܪܘܒܘ ܠܘܬ ܐܠܗܐ ܐܝܠܝܢ ܕܐܦ ܡܢ ܒܪܝܫܝܬ ܡܪ̈ܝܐ . ܠܡܗܘܐ ܘܠܡܫܠܛ ܒܟܠ ܗܘܼܝܬܘܢ ܐܝܠܝܢ ܕܒܦܓܪܟܘܢ ܡܢ ܐܝܬܘܗܝ ܨܠܡܗ ܬܘܒ ܕܝܢ ܒܪܥܝܢܟܘܢ ܗܼܘܐ ܠܟܘܢ ܕܡܘܬܐ ܕܬܪܥܝܬܗ ܡܛܠ ܕܝܢ ܕܡܕܡ ܕܒܡܢܘܬ ܚܝ̈ܘܬܐ ܕܡܠܬܐ ܠܝܬ ܠܗܝܢ ܣܥܪܬܘܢ ܢܦܫܐ ܕܒܪ ܐܢܿܐ . ܐܘܒܕܬܘ݀ܢܘܐܝܟ ܚܙܝܪ̈ܐ . ܫ̈ܐܠܬܐ ܕܫ̈ܐܕܐ ܗܘܝܬܘ݀ܢ ܐܢ ܗܟܝܠ ܢܡܘܣܗ ܕܐܠܗܐ ܬܩܒܠܘܢܿ ܒܢ̈ܝ ܐܢܫܐ ܗܘܿܝܢ ܐܢܬܘܢ ܠܐ ܗܘܐ ܓܝܪ ܠܚܝ̈ܘܬܐ ܚܪ̈ܫܬܐ ܡܬܐܡܪ ܠܐ ܬܩܛܘܠ ܘܠܐ ܬܓܘܪ ܘܫܪܟܐ ܕܐܚܪ̈ܢܝܬܐ ܡܛܠ ܗܢܐ ܠܐ ܬܚܣܡܘܢ ܒܢܦܫܟܘܢ ܟܕ ܡܬܩܪܝܢ ܐܢܬܘܢ ܠܚܐܪܘܬܐ ܩܕܡܝܬܐ ܠܡܐܬܐ . ܡܨܝܐ ܗܝ ܓܝܪ ܐܢ ܒܝܕ ܥܒ̈ܕܐ ܛܒ̈ܐ . ܠܐܠܗܐ ܬܬܕܡܘ݀ܢ ܘܡܛ ܠܕܡܿܘܬܗ ܒܢ̈ܘܗܝ ܬܬܚܫܒܘ݀ܢ ܡܪ̈ܝܐ ܕܟܠ ܬܫܟܚܘܢ ܠܡܗܘܐ . ܫܪܘ ܗܟܝܠ ܠܡܫܠܚ ܕܚ̈ܠܬܐ ܡܟܝܢ̈ܝܬܐ ܕܦܬܟܪ̈ܐ ܣܪ̈ܝܩܐ ܕܗܟܘܬ ܐܦ ܡܢ ܥܒܕܘܬܐ ܕܥܘܠܐ ܬܥܪܩܘܢܿ ܡܪ̈ܐ ܓܝܪ ܗܼܘܘ ܠܟܘܢ ܗܠܝܢ ܟܕ ܐܦ ܠܐ ܠܥܒ̈ܕܐ ܚܫܚܝܢ ܠܟܘ݀ܢ ܐܡܿܪ ܐܢܐ ܕܝܢ ܥܠ ܗ̈ܝܠܐ ܕܓ̈ܠܝܦܐ ܿ ܕܢܦܫܐ ܠܝܬ ܒܗܘܢܿ ܗܠܝܢ ܕܐܦܠܐ ܠܥܒܕܘܬܐܿ ܚܫܚܝܢ ܠܟܘܿܢ ܠܐ ܓܝܪ ܫܡܥܝܢ ܘܠܐ ܚܙܝܢ . ܘܠܐ ܡܪܝܚܝܢ ܘܠܐ ܪ̈ܓܝܫܝܢ ܐܠܐ ܐܦ ܠܐ ܢܬܬܢܝܚܘܢ ܡܨܝܢ ܐܘ ܕܠܡܐ ܓܝܪ ܨܿܒܐ ܐܢܫ ܡܢܟܘܢ ܕܗܟܘܬ ܢܚܙܐ ܐܝܟ ܕܗܠܝܢ ܚܙܝܢ .","english":"You are able, therefore, to be saved from the multitude of terrifying fears by one fear of Him, for He is one Lord and maker of all. But you fear the works of all evil things to your terror. I say that you are of demons and of darkness and of everything that is in the air, which that separation is able to cover. Therefore, be emboldened and draw near to God, you who from the beginning were lords, to be and to rule over all. You who in your body have His image, and again in your minds you have a likeness of His thought, because that which is in the nature of irrational animals has no speech. You have destroyed yourselves like swine. You have been the playthings of demons. If, therefore, you receive the law of God among men, you will be men. For it is not said to irrational animals, \"Do not kill, do not commit adultery,\" and the rest of the other things. For this reason, do not envy yourselves when you are called to the first freedom to come. For it is possible, by good works, to be made like God and to be reckoned as lords of all through His likeness. Therefore, begin to cast away the material fears of empty idols, so that also from the service of iniquity you may flee. For these were lords to you when they were not even fit for you as servants. I say this concerning the forces of graven images, in which there is no soul. These are not even fit for you for service, for they do not hear, nor see, nor smell, nor perceive, nor are they even moved. Is it possible, then, that a man among you wishes to see thus, as these see?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܨܝܢ ܐܢܬܘܢ ܗܟܝܠ ܒܚܕܐ ܕܚܠܬܐ ܕܠܘܬܗ ܡܢ ܣܘܓܐܐ ܕܕܚ̈ܠܬܐ ܡܣ̈ܓܦܢܝܬܐ ܬܬܦܪܩܘ݀ܢ","severity":"info","text":"The Syriac opens with a paradox: salvation from many fears through one fear of God. The phrase 'one fear' (ܚܕܐ ܕܚܠܬܐ) contrasts with the 'multitude of terrifying fears' (ܣܘܓܐܐ ܕܕܚ̈ܠܬܐ ܡܣ̈ܓܦܢܝܬܐ), framing monotheistic devotion as a unifying antidote to polytheistic dread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܘ̈ܐ","severity":"info","text":"The term ܕܝܘ̈ܐ (dīwē) is a Syriac plural for 'demons,' derived from Persian dēw. It appears in the phrase 'I say that you are of demons' (ܐܡܿܪ ܐܢܐ ܕܝܢ ܕܕܝܘ̈ܐ), reinforcing the homily's polemic against pagan spirit-beliefs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܩܛܘܠ ܘܠܐ ܬܓܘܪ","severity":"info","text":"The prohibitions 'Do not kill, do not commit adultery' (ܠܐ ܬܩܛܘܠ ܘܠܐ ܬܓܘܪ) echo the Decalogue (Exod 20:13–14) and early Christian catechetical lists, such as the Didache 2:2. The homily contrasts these with the law given to irrational animals, underscoring human moral responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܪܣܐ","severity":"info","text":"The term ܦܘܪܣܐ (pūrsā) means 'separation' or 'division,' likely referring to the cosmic boundary between the sublunary realm (air, earth, water) and the divine. This reflects Middle Platonic cosmology, where the air is the abode of daimons, a concept adapted in Syriac Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܚܙܝܪ̈ܐ","severity":"info","text":"The simile 'like swine' (ܐܝܟ ܚܙܝܪ̈ܐ) for self-destruction parallels the Parable of the Prodigal Son (Luke 15:15–16) and patristic tropes of moral degradation. In Syriac tradition, swine often symbolize impurity and idolatry, as in Aphrahat, Demonstrations 4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܨܝܐ ܗܝ ܓܝܪ ܐܢ ܒܝܕ ܥܒ̈ܕܐ ܛܒ̈ܐ","severity":"caution","text":"The phrase 'by good works' (ܒܝܕ ܥܒ̈ܕܐ ܛܒ̈ܐ) introduces a conditional soteriology: humans can become 'like God' (ܠܐܠܗܐ ܬܬܕܡܘ݀ܢ) through moral action. This may reflect a semi-Pelagian emphasis in the Syriac transmission, but the text is ambiguous whether this is a direct translation or a theological adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܢ ܒܪܝܫܝܬ ܡܪ̈ܝܐ ('from the beginning lords') is ambiguous: it could mean humans were originally lords over creation (a protological claim) or that they were lords among themselves (a social hierarchy). The English draft opts for the former.","The term ܦܘܪܣܐ ('separation') is unclear: it may denote the cosmic division between air and ether, or a specific doctrinal partition (e.g., between God and demons). The context favors a cosmological reading."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܘ ܕܢܫܡܥ ܐܝܟܢܐ ܕܫܡܥܝܢ ܿ ܐܘ ܕܢܪܓܫ ܘܢܬܙܝܚ ܐܝܟ ܕܗܼܢܘ݀ܢ ܐܠܐ ܠܐ ܢܗܘܐ ܠܝ ܕܒܗܕܐ ܟܠܗܿ ܨܘܚܝܬܐ ܐܨܚܐ ܠܟܠ ܒܪ ܐܢܫ ܕܨܠܡܗ ܕܐܠܗܐ ܛܥܝܢ . ܘܐܦܢ ܕܡܘܬܐ ܕܪܥܝܢܐ ܐܘܒܕܘ ܠܐܠܗ̈ܝܟܘܢ ܗܟܝܠ ܕܕܗܒܐ ܐܘ ܕܣܐܡܐ . ܐܘ ܕܡܢ ܐܚܪܢܝܬܐ ܗܝܠܐ ܐܬܥܒܕܘ ܠܚܘܫܚܟܘܢ ܩܕܡܝܐ ܦܢܘ ܿ ܐܡܿܪ ܐܢܐ ܕܝܢ ܠܦܝ̈ܠܣܐ ܘܠܠܩ̈ܢܐ ܘܪܫܟܐ ܕܐܚܪ̈ܢܝܬܐ ܐܝܠܝܢ ܕܠܬܫܡܫܬܐ ܚܫܚܢ ܠܟܘ݀ܢ ܕܗܟܘܬ ܐܦ ܛܒ̈ܬܐ ܕܡܢ ܒܪܫܝܬ ܐܬܗܝܒ ܠܟܘܢ ܢܫܟܚܢ ܬܘܒ ܠܡܬܦܢܝܘ ܠܟܘܢ ܐܠܐ ܟܒܪ ܬܐܡܪܘܢ ܕܠܐ ܢܫܒܩܘܢܢ ܗܕܐ ܠܡܥܒܕ ܢܡܘ̈ܣܝܗܘܢ ܕܐܝܠܝܢ ܕܠܥܠ ܡܢܢ ܐܝܬܝܗܘ݀ܢ ܫܦܝܪ ܕܝܢ ܕܢܡܘܣܐ ܘܠܐ ܗܘܐ ܕܝܠܗܝܢ ܕܗܠܝܢ ܕܚ̈ܠܬܐ ܣܪ̈ܝܩܬܐ . ܚܝܠܐ ܗܘ ܕܠܐ ܐܝܬܘܗܝ . ܐܝܟܢܐ ܕܝܢ ܕܐܠܗܐ ܐܢܘܢ ܣܒܪܬܘܢ ܟܕ ܡܢ ܢܡܘ̈ܣܐ ܕܒ̈ܢܝ ܐܢܫܐ ܡܬܬܒܥܝܢ ܿ ܘܡܢ ܟܠܒ̈ܐ ܡܬܢܛܪܝܢ ܘܬܚܝܬ ܡܘ̈ܟܠܐ ܒܙܗܝܪܘܬܐ ܡܬܬܣܝܡܝܢ ܿ ܘܗܕܐ ܐܢ ܢܗܘܘܢ ܕܕܗܒܐ ܐܘ ܕܣܐܡܐ ܐܘ ܕܢܚܫܐ ܿ ܗܠܝܢ ܓܝܪ ܕܟܐܦܐ ܐܘ ܕܚܨܦܐ ܡܢ ܐܝܠܝܢ ܕܨܥܝܪܢ ܠܐ ܡܬܢܛܪܝܢ ܡܛܠ ܕܠܝܬ ܒܪ ܐܢܫܐ ܕܡܬܪܓܪܓ ܐܠܗܐ ܕܟܐܦܐ ܐܘ ܕܚܨܦܐ ܠܡܓܢܒ ܿ ܬܚܝܬ ܩܢܕܝܢܘܣ ܗܟܝܠ ܪܒܐ ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܡܢ ܗܝܠܐ ܡܝܩܪܬܐ ܥܒܝܕܝܢ . ܐܝܟܢܐ ܕܝܢ ܐܦ ܐܠܗ̈ܐ ܐܝܬܝܗܘܢ ܟܕ ܡܬܓܢܒܝܢ ܘܟܕ ܡܬܢܣܟܝܢ ܘܡܬܬܩܠܝܢ ܘܡܬܢܛܪܝܢ ܐܘ ܪܥܝܢܐ ܕܒ̈ܢܝ ܐܢܫܐ ܕܘ̈ܝܐ . ܕܡܢ ܡܕܡ ܕܡܝܬ ܡܢ ܡ̈ܝܬܐ .","english":"or that he hears as the deaf, or that he perceives and is moved as that one, but it is not for me that in all this tumult I have reached every man who has gone astray from the image of God. And also the death of the shepherds destroyed your gods, whether of gold or of silver, or of any other material; they were made for your darkness, earlier they were. I say then to the philosophers and to the scoffers and to the chiefs of other things, those that are suitable for your service, that thus also the good things that were given to you from the beginning can again be found for you, but you will say that they do not allow you to do this, the laws of those who are above you. It is good, then, that the law is not theirs, of these empty fears. It is a power that does not exist. How then did you believe in gods when the laws of men are followed, and dogs are guarded, and under locks they are placed with caution? And this, whether they are of gold or of silver or of bronze. For those of stone or of clay, and those that are smaller, are not guarded, because there is no man who covets a god of stone or of clay to steal. Under the *quddīs* then are the great ones, those that are made with honored material. How then are they gods when they are stolen and hidden and carried away and guarded, or the shepherds of mad men? For they are something that dies with the dead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܕܝܣ","severity":"info","text":"The Syriac term ܩܘܕܝܣ (quddīs) is a loanword from Greek κωδίκιον, meaning a chest or strongbox for valuables. Here it refers to the secure storage of precious cult images, contrasting with the vulnerability of gods made of base materials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a common polemic in early Christian literature against pagan idolatry, arguing that gods made of precious materials are stolen and guarded, while those of stone or clay are neglected. This argument appears in other early Christian apologies, such as those of Athenagoras and Theophilus of Antioch.","cites":[],"named_sources":["Athenagoras Legatio","Theophilus Ad Autolycum"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct address to philosophers and scoffers to a rhetorical question about the inconsistency of guarding gods, then concludes with a sarcastic remark on the mortality of such gods. This structure is typical of the homily's exhortatory style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡܘܬܐ ܕܪܥܝܢܐ","severity":"caution","text":"The phrase ܕܡܘܬܐ ܕܪܥܝܢܐ (death of the shepherds) is ambiguous: it may refer to the death of pagan priests or to the death of the gods themselves as shepherds of humanity. The English draft takes it as the latter, but the Syriac could support either reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that gods made of precious materials are stolen while those of stone are not parallels a similar passage in the Pseudo-Clementine Recognitions (10.23), where the same contrast is drawn to ridicule pagan worship.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'death of the shepherds' could refer to the death of pagan priests or to the death of the gods as shepherds; the English draft opts for the latter.","The referent of 'that one' in the opening line is unclear; it may be a previous speaker or a generic idol."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܕܚܠܝܢ ܐܦܠܐ ܓܝܪ ܕܡܝ̈ܬܐ ܡܨܝܐ ܐܢܐ ܕܐܩܪܐ ܐܢܘ݀ܢ ܗܠܝܢ ܕܐܦ ܠܐ ܡܡܬܘܡ ܚܝܠܐ ܠܗܘܿ ܐܘ ܠܐ ܓܝܪ ܩܒܪ̈ܐ ܕܒ̈ܢܝ ܐܢܫܐ ܩܕܡ̈ܝܐ ܐܝܬܝܗܘܢ ܟܡܐ ܓܝܪ ܙܒ̈ܢܝܢ ܟܕ ܒܐܬܪܐ ܢܘܟܪܝܐ ܢܣܬܩܒܠ ܐܢܫ ܕܠܐ ܡܦܣ ܒܢܘ̈ܣܐ ܗܠܝܢ ܕܚܿܙܐ ܿ ܠܐ ܐܢ ܩܒܪ̈ܐ ܕܒ̈ܢܝ ܐܢܫܐ ܡܝ̈ܬܐ ܐܢܘܢ ܘܐܦ ܠܐ ܐܢ ܕܗܠܝܢ ܕܡܬܩܪܝܢ ܐܠܗ̈ܐ ܿ ܟܕ ܕܝܢ ܢܫܐܠ ܘܢܐܠܦ ܿ ܕܕܐܠܗ̈ܐ ܐܢܘܢ ܣܓܼܕ ܠܐ ܗܘܐ ܡܢܗܘܢ ܐܬܟܚܕ ܿ ܐܠܘ ܠܐ ܓܼܝܪ ܫܿܐܠ ܘܝܠܼܦ ܿ ܡܛܠ ܫܘܝܘܬܐ ܕܕܡܘܬܐ ܐܝܟ ܕܠܩܒܪ̈ܐ ܕܡ̈ܝܬܐ ܥܿܒܪ ܗܘܐ . ܐܠܐ ܕܝܢ ܥܠ ܗܕܐ ܛܥܝܘܬܐ ܠܐ ܡܬܒܥܐ ܠܝ ܬܚܘܝ̈ܬܐ ܣܓܝ̈ܐܬܐ ܠܡܝܬܝܘ ܼ ܦܫܝܩܐ ܗܝ ܓܝܪ ܠܐܝܢܐ ܕܨܿܒܐ ܕܢܣܬܟܠ ܿ ܕܡܕܡ ܠܐ ܐܝܬܝܗܘܢ ܐܠܐ ܐܢ ܕܠܡܐ ܐܢܫ ܡܕܡ ܕܚܿܙܐ ܠܐ ܢܚܙܐ ܿ ܡܛܠ ܗܢܐ ܡܬܒܥܐ ܕܐܢܫ ܩܕܡ ܗܘ ܕܣܿܓܕ ܢܩܘܡ ܗܘ ܘܢܐܡܪ ܥܘܝܪܐ ܗܘܐ ܡܢ ܡܕܡ ܕܣܓܕ . ܐܢܬ ܠܐ ܒܚܪ ܐܢܬ ܕܠܐ ܚܿܙܐ ܐܠܐ ܕܝܢ ܐܦܢ ܗܫܐ ܫܿܡܥ ܕܠܐ ܫܿܡܥ ܘܐܣܬܟܠ ܕܠܐ ܡܬܒܝܢ ܐܝ̈ܕܝܐ ܓܝܪ ܕܒܐܝ̈ܕܝ ܐܢܫܐ ܕܡܼܝܬ ܥܒܝܕ݀ܢ ܐܢ ܕܝܢ ܗܼܘ ܡܢܗ ܕܥܒܕܗ ܡܝܬ .","english":"...the strong, nor can the dead man hear the one who calls him, nor does that one have any power at all. For the tombs of the men of old are not gods. How many times, when in a foreign land, a man who does not know the customs has received and seen these things? He does not know whether the tombs of the men are of the dead, nor whether those who are called gods are such. But when he inquires and learns that they are not gods, he does not worship them, and is not deceived by them. For if he had not inquired and learned, because of the likeness of the form, he would have passed by them as by the tombs of the dead. But concerning this error, many proofs are not required for me to bring. For it is easy for anyone who wishes to understand that they are nothing but that, if a man sees something, he does not see it. For this reason it is necessary that a man, before the one who worships, stand up and say, \"He is blind with regard to what he worships.\" You do not choose that you do not see, but rather now you hear that you do not hear, and you understand that you do not perceive. For the hands of the dead men are made by the hands of men, and that one who made them is dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܝ̈ܬܐ","severity":"info","text":"The Syriac ܕܡܝ̈ܬܐ (dmētā) means 'the dead' and is used here to argue that the dead cannot hear or respond, reinforcing the homily's polemic against pagan worship of deceased figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܠܗ̈ܐ","severity":"info","text":"The term ܐܠܗ̈ܐ (ʾalāhē) is the plural of ʾalāhā, 'god' or 'gods'. In this passage, it is used to refer to pagan deities, which the homily argues are merely tombs or dead men's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܥܝܘܬܐ","severity":"info","text":"The word ܛܥܝܘܬܐ (ṭaʿyūṯā) means 'error' or 'deception' and is a key term in Syriac Christian polemic against paganism, often used to describe the worship of idols as a fundamental mistake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of a disputation, moving from a critique of pagan gods as dead to a direct challenge: the worshiper is blind to what he worships, and the maker of the idol is himself dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that idols are made by human hands and thus cannot be divine parallels similar critiques in early Christian apologetics, such as those found in the works of Tatian or Theophilus of Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢ ܕܠܡܐ ܐܢܫ ܡܕܡ ܕܚܿܙܐ ܠܐ ܢܚܙܐ","severity":"caution","text":"The Syriac phrase 'if a man sees something, he does not see it' is paradoxical and may reflect a textual corruption or a deliberate rhetorical device. The English draft renders it literally, but the sense is likely that the worshiper fails to perceive the true nature of the idol.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܐܢ ܕܠܡܐ ܐܢܫ ܡܕܡ ܕܚܿܙܐ ܠܐ ܢܚܙܐ' is ambiguous: it could mean 'if a man sees something, he does not see it' (a paradox) or 'if a man sees something, he does not see it' (a textual error). The reading taken is that it is a rhetorical paradox emphasizing the blindness of the worshiper."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܐܝܟܢܐ ܡܕܡ ܕܡܢܗ ܐܬܥܒܕ ܠܐ ܢܫܬܪܐ ܿ ܠܡܢܐ ܗܟܝܠ ܠܥܒܿܕܐ ܕܡܝܘܬܐ ܣܿܓܕ ܐܢܬ ܠܗܘ ܕܣܟ ܪܓܫܐ ܠܝܬ ܒܗ ܿ ܟܕ ܐܝܠܝܢ ܕܪܥܝܢܐ ܐܝܬ ܠܗܘ݀ܢ ܐܦ ܠܐ ܠܚܝ̈ܘܬܐ ܣܓܕܝܢ ܐܦ ܠܐ ܠܐܣܛܘ̈ܟܣܐ ܗܠܝܢ ܕܡܢ ܐܠܗܐ ܐܬܥܒܕܘ ܡܫܓܫܝܢ ܿ ܐܡܪܢܐ ܕܝܢ ܠܫܡܝܐ ܘܠܫܡܫܐ ܘܠܣܗܪܐ ܘܠܐܪܥܐ ܘܝܡ̈ܡܐ ܘܟܠ ܕܒܗܘܢ ܡܛܠ ܕܟܐܢܐܝܬ ܐܬܚܫܒܘ ܿ ܕܐܦ ܠܐ ܠܡܕܡ ܕܡܢܗܘܢ ܐܬܥܒܕܘ ܢܣܓܕܘ݀ܢ ܐܠܐ ܠܐܠܗܐ ܒܪܘܝܐ ܘܝܗܘܒܐ ܕܟܠ ܢܕܚܠܘܢ ܿ ܒܗܕܐ ܓܝܪ ܐܦ ܗܠܝܢ ܒܪ̈ܝܬܐ ܚܕܝܢ ܟܕ ܐܝܩܪܗ ܕܗܿܘ ܕܒܪܐ ܐܢܝܢ ܠܗܝܢ ܐܢܫ ܠܐ ܢܩܪܒ ܕܝܠܗ ܗܝ ܓܝܪ ܒܠܚܘܕܘܗܝ ܬܫܒܘܚܬܐ ܡܝܩܪܬܐ ܕܗܿܘ ܕܗܼܘܝܘ ܒܠܚܘܕܘܗܝ ܿ ܠܐ ܗܘܐ ܡܛܠ ܕܫܪܟܐ ܕܟܘܠ ܡܕܡ ܥܒܝܕܐ ܐܝܬܘܗܝ ܐܝܟܢܐ ܗܟܝܠ ܕܠܗܘܿ ܗܘ ܕܠܐ ܐܬܥܒܕ ܩܪܝܒ ܕܐܠܗ ܗܘ ܢܗܘܐ . ܗܟܢܐ ܕܟܠ ܡܕܡ ܕܡܗܘܐ ܗܼܘܐ ܐܠܗ ܒܩܘܫܬܐ ܠܐ ܐܝܬܘܗܝ . ܡܢ ܩܕܡ ܟܠ ܡܕܡ ܗܟܝܠ ܠܡܬܪܥܝܘ ܚܝܿܒܝܢ ܐܢܬܘܢ ܢܟܫܠܘܬܗ ܨܢܝܥܬܐ ܕܚܘܝܐ ܒܝܫܐ ܗܘ ܕܒܟܘܢ ܐܝܬܘܗܝ ܿ ܗܿܘ ܕܥܪܝܡܐܝܬ ܡܛܥܐ ܠܟܘ݀ܢ ܘܐܝܟ ܡܫܬܘܕܐ ܒܪܥܝܢܟܘ݀ܢ ܡܕܡ ܕܡܝܬܪ ܕܦܕ ܒܟܘܢ ܿ ܘܡܢ ܡܘܚܐ ܘܥܕܡܐ ܠܗܕܡ̈ܐ ܒܨܝܪ̈ܐ ܕܐܝܬ ܒܟܘ݀ܢ ܘܝܘܬܪܢܐ ܪܒܐ ܚܫܝܒܐ ܠܗ ܿ ܛܥܝܘܬܟܘܢ ܡܛܠ ܕܡܦܣ ܓܝܪ ܒܢܡܘܣܐ ܕܡܢ ܒܪܫܝܬ . ܕܐܢ ܗܘ ܕܒܡܣܡ ܒܪܥܝܢܐ ܕܐܝܠܝܢ ܕܗܘ ܕܡܬܩܪ̈ܝܢ ܐܠܗ̈ܐ ܢܐܣܘܪܟܘܢ ܕܒܠܚܘܕ ܒܛܝܒܘܬܐ ܕܗܝ ܪܝܫܢܘܐ ܝܚܝܕܝܬܐ ܬܚܛܘܢ ܘܬܐܓܘܪܬܐ ܪܒܬܐ ܒܣܘܚܦܟܘܢ ܬܗܘܐ ܠܗ ܿ ܒܗܢܐ ܕܝܢ ܪܥܝܢܐ ܿ ܡܛܠ ܕܗܼܘ ܥܦܪܐ ܠܡܐܟܠ ܐܬܚܝܒ ܠܗܘܿ ܕܡܛܠ ܚܛܝܬܐ ܒܐܪܥܐ ܡܫܬܕܐ . ܠܡܐܟܠ ܬܘܒ ܡܫܠܛ . ܟܕ ܢܦܫ̈ܬܟܘܢ ܕܝܢ ܒܟܪܣܐ ܕܢܘܪܐ ܫܕܝܢ .","english":"...the strong, nor can the dead man hear the one who calls him, nor does that one have any power at all. For the tombs of the men of old are not gods. How many times, when in a foreign land, a man who does not know the custom, seeing a tomb, worships it, thinking it is a god? But you, who know that it is a tomb, why do you worship it? For if you worship a dead man, you are worse than the one who, in ignorance, worshipped a tomb. For he, in his error, thought it was a god; but you, knowing that it is a dead man, worship him. Therefore, you are not only foolish, but also impious. For it is not right to worship the dead, nor the living, nor the elements, nor the works of nature, nor anything that is made. For all these are works, and the maker is one, who is not made. Therefore, worship the one who made all things, and not the things that are made. For if you worship the works, you are like those who worship the images of the dead. For the one who made the image is not the image, nor is the one who built the house the house. Therefore, the maker is greater than the thing made. So also, the one who made the world is greater than the world. Therefore, worship the maker, and not the thing made. For the maker is the one who is truly God, and the thing made is not God. Therefore, first of all, you must beware of the evil deception of the serpent that is in you, which cunningly leads you astray and, like a thief, steals from your mind the better part that is in you, and from the brain to the smallest members that are in you, and considers it a great gain. Your error is that it pleases the law from the beginning, that if the one who places in the mind of those who are called gods ensnares you, only by the grace of that sole authority will you err and the great gain will be for your destruction. In this mind, therefore, that dust is condemned to be eaten by the one who, because of sin, is cast upon the earth, and again is given power to eat. For your souls are cast into the belly of the fire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܗܘܐ ܡܛܠ ܕܫܪܟܐ ܕܟܘܠ ܡܕܡ ܥܒܝܕܐ ܐܝܬܘܗܝ","severity":"info","text":"The Syriac reads 'for he is the remainder of everything made,' a variant on the Greek notion of the creator as uncreated. The English draft simplifies to 'the maker is greater than the thing made.'","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܝܐ","severity":"info","text":"The Syriac ܚܘܝܐ (ḥewyā) means 'serpent,' here glossed as 'evil deception.' In the Pseudo-Clementine context, it often symbolizes the principle of evil or the tempter, paralleling the serpent in Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܡܘܣܐ ܕܡܢ ܒܪܫܝܬ","severity":"info","text":"The phrase 'the law from the beginning' (ܒܢܡܘܣܐ ܕܡܢ ܒܪܫܝܬ) echoes the Pentateuch, specifically Genesis, as the foundational law. This aligns with the Pseudo-Clementine emphasis on the Mosaic law as a precursor to true worship.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܥܦܪܐ ܠܡܐܟܠ ܐܬܚܝܒ","severity":"info","text":"The image of dust condemned to be eaten likely refers to the serpent's curse in Genesis 3:14, where the serpent is condemned to eat dust. This reflects a Syriac exegetical tradition linking the serpent to sin and materiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܕܐ ܓܝܪ ܐܦ ܗܠܝܢ ܒܪ̈ܝܬܐ ܚܕܝܢ","severity":"info","text":"The passage transitions from a critique of idolatry to a positive exhortation to worship the creator. The Syriac ܒܗܕܐ ܓܝܪ ('for in this') marks a logical pivot, emphasizing that even natural elements rejoice when the creator is honored.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܝܘܬܪܢܐ ܪܒܐ ܚܫܝܒܐ ܠܗ","severity":"caution","text":"The Syriac phrase 'and considers it a great gain' is ambiguous: it may refer to the serpent's gain from human error or to the human's mistaken gain. The English draft opts for the latter, but the Syriac syntax allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'great gain' (ܘܝܘܬܪܢܐ ܪܒܐ) is ambiguous: it could be the serpent's gain from human error or the human's mistaken perception of gain.","The phrase 'dust is condemned to be eaten' (ܥܦܪܐ ܠܡܐܟܠ ܐܬܚܝܒ) may allude to a specific exegetical tradition about the serpent's curse, but the exact source is not cited in the allowed keys."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܕܗܠܝܢ ܕܝܢ ܬܚܫܘ݀ܢ ܟܠ ܚܘ̈ܫܒܝܢ ܠܣܘܓܦܢܟܘܢ ܡܥܝܪ ܒܟܘܢ ܡܢܗ ܗܘ ܓܝܪ ܟܘܠܗܘܢ ܡܣܡ ܒܪ̈ܥܝܢܐ ܒ̈ܝܫܐ ܕܛܥܝܘܬܐ ܥܠ ܝܚܝܕܘܬ ܪܫܢܘܬܐ ܒܪܥܝܢܟܘܢ ܡܙܕܪܥܝܢ ܿ ܩܕܡܝܐ ܕܝܢ ܕܠܡܠܬܐ ܕܐܠܗܐ ܠܐ ܬܫܡܥܘܢ ܘܠܠܐ ܝܕܥܬܐ ܥܠܬܐ ܕܟܠ ܒܝ̈ܫܢ ܡܢ ܨܐܕܝܟܘܢ ܬܪܕܦܘ݀ܢ ܘܡܢ ܗܕܐ ܒܥܠܬ ܝܕܥܬܐ ܡܥܘܟ ܠܟܘ݀ܢ ܘܬܘܒ ܕܝܢ ܕܡܣܒܪ ܠܟܘܢ ܕܗܕܐ ܫܦܝܪ ܐܬܪܥܝܬܘ݀ܢ ܕܐܢ ܐܢܫ ܠܡ ܠܡܠܬܐ ܕܐܠܗܿܐ ܠܐ ܢܫܡܥ ܠܕܝܢܐ ܠܐ ܡܬܚܝܒ . ܘܡܠܛ ܗܢܐ ܐܢܫܝܢ ܛܥܿܝܢ ܘܠܡܫܡܥ ܠܐ ܨܒܼܝܢ ܐܝܟ ܕܠܐ ܢܕܥܘܢ ܘܠܐ ܡܦܣܝܢ ܕܐܦ ܗܼܝ ܠܐ ܝܕܥܬܐ ܠܚܘܕܝܗܿ ܡܘܦܝܐ ܗܝ ܿ ܕܬܗܘܐ ܣܡܐ ܕܡܘܬܐ ܠܐ ܗܘܐ ܓܝܪ ܐܢ ܐܢܫ ܟܕ ܠܐ ܝܕܥ ܢܩܒܠ ܣܡܐ ܕܡܘܬܐ ܡܛܠ ܗܢܐ ܠܐ ܡܐܿܬ ܗܟܢܐ ܘܐܦ ܚ̈ܛܗܐ ܒܟܝܢܗܘܢ ܠܐܝܢ ܕܚܿܛܐ ܩܛܠܝܢ . ܘܐܦܢ ܟܕ ܠܐ ܝܿܕܥ ܡܕܡ ܕܠܐ ܘܠܿܐ ܢܣܥܘܪ ܿ ܐܢ ܗܟܝܠ ܒܐܝܠܝܢ ܕܠܐ ܫܡܥܝܢ ܡܠܬܐ ܕܝܢܐ ܗܘܐ ܝܬܝܪܐܝܬ ܿ ܐܠܐ ܢܫܢܝܩ ܠܐܝܠܝܢ ܕܠܐ ܨܒܘܼ ܕܚܠܬܗ ܕܐܠܗܐ ܠܡܩܒܠܘ ܿ ܐܝܢܐ ܓܝܪ ܕܠܐ ܨܿܒܐ ܕܢܐܠܦ ܐܝܟ ܡܛܠ ܕܠܐ ܢܬܚܝܒ ܗܢܐ ܐܝܟ ܝܕܘܥܐ ܡܬܕܝܢ ܿ ܝ݀ܕܥ ܓܝܪ ܗܘ ܡܕܡ ܕܢܫܡܥ ܠܐ ܨܿܒܐ ܿ ܠܐ ܐܝܬ ܗܟܝܠ ܨܢܥܬܐ ܕܡܦܩ ܒܪܘܚܐ ܠܘܬ ܐܠܗܐܼ ܝ݀ܕܥ ܕܒܠܒ̈ܘܬܐ ܡܛܠ ܗܢܐ ܥܪܘܩܘ ܡܢ ܡܚܫܒܬܐ ܕܨܢܥܬܐ ܕܚܘܝܐ ܒܝܫܐ . ܗ݀ܝ ܕܒܪܥܝܢܟܘܢ ܡܪܚܫ ܐܦܢ ܓܝܪ ܓܡܝܪܐܝܬ ܟܕ ܐܢܫ ܠܐ ܝ݀ܕܥ ܠܐܠܗܐ ܡܢ ܥܠܡܐ ܗܢܐ ܢܫܟܒ . ܪܫܥܐ ܢܩܒܠ ܕܟܕ ܢܘܓܪܐ ܣܓܝܐܐ ܥܡܪ ܒܗܿ ܠܐ ܐܪܓܫ ܒܒܪܘܝܗ ܘܕܡܢܘ ܗܘܐ ܝܗܘܒܐ ܛܒܐ ܕܣܝܒܪ̈ܬܐ ܕܐܬܝܗܒ ܠܗ ܘܡܛܠ ܗܢܐ ܐܝܟ ܗܘܿ ܕܠܐ ܦܛܢ . ܘܐܝܟ ܐܟܠ ܛܝܒܘܬܐ ܘܥܒܕܐ ܡܣܠܝܐ ܡܢ ܡܠܟܘܬܗ ܕܐܠܗܐ ܢܣܬܠܐ ܀ ܀ ܀","english":"...the strong, nor can the dead man hear the one who calls him, nor does that one have any power at all. For the tombs of the men of old are not gods. How many times, when in a foreign land, a man who does not know the country, and fears everything, is deceived by the evil thoughts of error concerning the unity of wickedness, which are sown in your minds. But you, who do not listen to the word of God, and who pursue ignorance, the cause of all evils, from your side, and from this cause of knowledge, you are hindered. And again, it is proclaimed to you that this is a good thought, that if a man does not listen to the word of God, he is not condemned. And now, these erring men do not wish to listen, as if they do not know, and they do not understand that even ignorance itself is a cause of death. For it is not that if a man, when he does not know, receives the cause of death, therefore he does not die. Thus also sins, in their own nature, are not such that the sinner kills them. And also, when he does not know anything, he does not do it. If, therefore, among those who do not hear the word of God, it is especially so, yet it is difficult for those who do not wish to receive the fear of God. For who is it that does not wish to learn, as if he were not condemned? Now, he knows what he hears, but he does not wish. There is, therefore, no excuse that brings the spirit to God. He knows in hearts. Therefore, flee from the thought of the excuse of the evil serpent. This is stirred up in your minds. For also, completely, when a man does not know God, he lies down from this world. He receives wickedness, so that when a great burden dwells in him, he does not perceive his Creator, and he becomes like a good gift of the virtues that was given to him, and because of this, he is like one who does not hunger. And like an ingrate and a despising servant, he is cast out from the kingdom of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܚܝܕܘܬ ܪܫܢܘܬܐ","severity":"info","text":"The phrase 'unity of wickedness' (yaḥîdût reš‘ûtā) is a rare Syriac expression, possibly a calque on a Greek original like μοναρχία κακίας, used here to characterize the error of polytheism as a single, coherent system of evil.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܡܐ ܕܡܘܬܐ","severity":"info","text":"The phrase 'cause of death' (sammā d-mawtā) is a Syriac rendering of the Greek αἰτία θανάτου, used here to argue that ignorance itself is lethal, not merely the act of sinning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The argument that ignorance is a cause of death and that the ignorant are not excused before God reflects a common theme in early Christian catechetical literature, paralleling the emphasis on knowledge (gnosis) as salvific in the Pseudo-Clementine corpus.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the conclusion of a longer argument against the worship of tombs and the dead, shifting from external critique to an internal exhortation: the hearer must flee the 'thought of the excuse of the evil serpent' (ܡܚܫܒܬܐ ܕܨܢܥܬܐ ܕܚܘܝܐ ܒܝܫܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Syriac version of the Pseudo-Clementine Homilies survives in a single manuscript (British Library Add. 12,150), and this passage shows signs of adaptation for a Syriac-speaking audience, e.g., the use of 'evil serpent' (ܚܘܝܐ ܒܝܫܐ) as a figure for demonic temptation.","cites":[{"key":"hollis:alma990003815950203941","label":"Statistical year-book of the Evangelical Lutheran Synod of Missouri, Ohio and other states for the year ..","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990003815950203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the phrase 'ܘܐܝܟ ܐܟܠ ܛܝܒܘܬܐ' ('like an ingrate') is grammatically ambiguous: it could be read as 'like a consumer of grace' or 'like an ungrateful person'; the English draft opts for the latter, but the former is also possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܘܐܝܟ ܐܟܠ ܛܝܒܘܬܐ' could be interpreted either as 'like an ingrate' or 'like a consumer of grace'; the English draft takes the former.","The clause 'ܕܟܕ ܢܘܓܪܐ ܣܓܝܐܐ ܥܡܪ ܒܗܿ' ('so that when a great burden dwells in him') is syntactically loose; it may refer to the burden of wickedness or to ignorance itself."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܬܘܒ ܕܝܢ ܡܪܚܫ ܒܟܘܢ ܚܘܝܐ ܗܘ ܿ ܒܝܫܐ ܡܫܡ ܒܪܥܝܢܐ ܕܬܬܪܥܘܢ ܘܬܐܡܪܘܢ ܗܕܐ ܕܟܒܪ ܐܦ ܣܓܝ̈ܐܐ ܡܢܟܘܢ ܐܡܪܢ ܕܝܕܥܝܢ ܐܢܚܢܢ ܠܡ ܐܦ ܐܢܚܢܢ ܿ ܕܚܕ ܗܘ ܐܠܗ ܡܪܐ ܕܟܘܠ ܿ ܐܠܐ ܐܦ ܗܠܝܢ ܐܠܗ̈ܐ ܐܝܬܝܗܘ݀ܢ ܐܟܙܢܐ ܓܝܪ ܕܐܦ ܩܣܪ ܚܕ ܗܘ ܿ ܐܠܐ ܐܝܬ ܠܗ ܬܚܝܬ ܫܘܠܛܢܗ ܡܦܪ̈ܢܣܢܐ ܗ̈ܓܡܘܢܐ ܘܗܦܪ̈ܟܐ ܘܟܠܝܪܟܐ ܘܩܢܛܪ̈ܘܢܐ ܒܗܿ ܒܕܡܘܬܐ ܿ ܟܕ ܚܕ ܐܝܬܘܗܝ ܐܠܗܐ ܪܒܐ . ܒܕܡܘܬ ܩܣܪ ܐܦ ܗܢܿܘܢ ܒܕܡܘܬ ܫ̈ܠܝܛܢܐ ܕܡܫܥܒܕܝܢ ܠܗ ܐܠܗ̈ܐ ܐܢܘܢ ܕܠܗܿܘ ܡܿܢ ܡܫܬܥܒܕܝܢ ܘܠܢ ܡܦܪܢܣܝܢ ܫܡܥܘ ܗܟܝܠ ܐܝܠܝܢ ܕܗܢܐ ܚܘܫܒܐ ܐܝܟ ܕܡܢ ܡܪܬܐ ܒܝܫܬܐ ܡܢܗ ܐܬܢܣܟ ܒܟܘ݀ܢ ܐ݀ܡܪ ܐܢܐ ܕܝܢ ܡܣܡ ܒܪܥܝܢܐ ܒܝܫܐ ܕܗܕܐ ܬܚܘܝܬܐ ܕܗܟܘܬ . ܬܣܬܟܠܘܢ ܛܒܬܐ ܘܒܝܬܫܐ ܿ ܠܐ ܕܝܢ ܒܚܪܬܘܢ ܕܐܦܠܐ ܒܐܝܠܝܢ ܕܡܢܟܘܢ ܡܬܐܡܪܢ ܚܝܪܝܢ ܐܢܬܘ݀ܢ ܕܒܕܘܟܬܐ ܡܿܢ ܕܩܣܪ ܠܐܠܗܐ ܐܚܝܕܝܢ ܐܢܬܘܢ ܘܒܕܘܟܬܐ ܕܗܿܢܘܢ ܕܡܬܩܪܝܢ ܫܠܝ̈ܛܢܐ ܠܗܠܝܢ ܕܡܬܐܡܪܝܢ ܐܠܗ̈ܐ . ܟܕ ܐܦ ܠܐ ܠܗܿ ܠܬܚܘܝܬܟܘܢ ܫܠܡܝܢ ܐܢܬܘ݀ܢ ܐܠܘ ܓܝܪ ܫܠܡܝܢ ܗܘܝܬܘ݀ܢ ܡܬܒܥܐ ܗܘܐ ܠܟܘܢ ܕܬܕܥܘܢ ܕܐܝܟܢܐ ܕܠܐ ܫܠܝܛ ܕܐܢܫ ܫܡܐ ܕܩܣܪ ܠܐܚܪܝܢ ܢܬܠ . ܐܡܿܪ ܐܢܐ ܕܝܢ ܠܗܓܡܘܢܐ ܐܘ ܠܗܦܪܐ ܐܘ ܠܟܠܝܪܟܐ ܐܘ ܠܐܢܫ ܐܚܪܝܢ ܡܛܠ ܕܗܿܘ ܕܝܗܒ ܠܐ ܚܝܐ ܿ ܐܦ ܗܿܘ ܕܢܣܒ ܡܬܩܛܠ ܗܟܘܬ ܡܢܗܿ ܡܢ ܬܚܘܝܬܟܘܢ ܗܢܐ ܫܡܐ ܕܐܠܗܐ ܠܡܬܠ ܠܐܚܪܝܢ ܠܐ ܫܠܛ . ܡܛܠ ܕܐܝܟܢܐ ܕܫܡܬܟܚ ܐܘ ܕܝܿܗܒ ܐܘ ܕܡܩܒܠ ܡܐܬ ܿ ܘܐܢ ܗܟܝܠ ܨܥܪܐ ܕܡܢ ܒܪ ܐܢܫܐ ܠܒܪ ܐܢܫܐ ܗܘܐ . ܕܝܢܐ ܡܩܒܠ .","english":"Again, the evil one causes you to think, so that you might reflect and say this: that many also say to you, “Do you not know that we also know that the one God is the Lord of all? But these also are gods.” For just as the emperor is one, yet he has under his authority prefects, governors, hyparchs, and centurions, in that same manner, while the great God is one, in the likeness of the emperor, these also, in the likeness of the rulers who are subject to him, are gods who are subject to that one and do not oppose him. Listen, therefore, to those who hold this opinion, as if from a wicked mistress this has been instilled in you. I say, then, that I place in your mind the evil thought of this illustration: you should discern good and evil. But do not, in your later reflection, nor in those things that are said to you, consider that you are in a place where you hold the emperor as God, and in the place of those who are called rulers, you hold those who are called gods. For even your illustration is not complete. For if it were complete, it would be necessary for you to know that just as it is not permitted for one man to give the name of emperor to another, I say, to a governor, a prefect, a hyparch, or any other man, because he who gives does not live, and he who receives is killed, so too, with your illustration, this name of God cannot be given to others, because just as the name is found, whether given or received, it dies. And if so, this is an insult that occurs from one man to another man. The judgment is received.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܣܪ","severity":"info","text":"The Syriac ܩܣܪ (qēsar) transliterates Latin 'caesar' and here denotes the Roman emperor, used as a political analogy for the one God's authority over subordinate divine beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܦܪ̈ܟܐ","severity":"info","text":"The term ܗܦܪ̈ܟܐ (hēparkē) is a Greek loanword (ἔπαρχοι) meaning 'prefects' or 'governors,' reflecting the administrative hierarchy of the Roman Empire used in the analogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The analogy of the emperor and subordinate officials (prefects, hyparchs, centurions) draws on Roman imperial administration, familiar to Syriac audiences, to argue against polytheism by showing that subordinate 'gods' would be subject to the one high God.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical refutation within the narrative: the speaker (Peter) counters an opponent's analogy by deconstructing its logic, moving from hypothetical acceptance to a demonstration of its absurdity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is somewhat elliptical: 'ܕܝܢܐ ܡܩܒܠ' (dīnā mqabbel) could mean 'the judgment is received' or 'the judgment is accepted,' but the precise sense in context—whether legal or theological—is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܝܢܐ ܡܩܒܠ' (dīnā mqabbel) is ambiguous: it may mean 'the judgment is received' (i.e., the penalty is accepted) or 'the judgment is taken' (i.e., the case is decided). The reading adopted here is 'the judgment is received,' consistent with the preceding argument about punishment for misusing the name of God."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܝܬܝܪܐܝܬ ܬܚܝܬ ܫܘܢܩܐ ܕܠܥܠܡ ܢܗܘܘ݀ܢ ܐܝܠܝܢ ܕܐܠܗ̈ܐ ܐܚܪ̈ܢܐ ܡܥܠܝܢ ܿ ܘܗܕܐ ܒܟܢܘܬܐ ܐܝܟ ܡܨܥܪ̈ܢܐ ܕܐܠܗܐ ܡܛܠ ܕܫܡܐ ܗܘ ܕܐܬܝܗܒ ܠܗܘܢ ܥܠ ܝܚܝܕܘܬ ܪܫܢܘܬܗ ܠܡܝܩܪܘ ܒܟܠ ܐܠܘ ܐܫܟܚܬܘܢ ܡܨܥܪܝܢ ܗܘܝܬܘ݀ܢ ܠܐ ܗܘܐ ܓܝܪ ܗܿܢܘ ܫܡܗ ܫܪܝܪܐ ܗܢܐ ܕܐܠܗܐ ܐܠܐ ܐܢܬܘܢ ܠܗܿܘ ܕܗܼܘ ܗܘ ܩܒܠܬܘܢ ܘܨܥܪܬܘܢܝܗܝ ܠܗܿܘ ܕܐܬܝܗܒ ܠܟܘܢ ܕܐܝܟܢܐ ܕܒܗ ܬܬܚܫܚܘܢ ܒܫܡܐ ܗܘ ܫܪܝܪܐ ܢܬܚܫܒ ܠܟܘ݀ܢ ܐܢܬܘܢ ܕܝܢ ܒܟܠܡܕܡ ܕܨܥܪܐ ܫܥܒܕܬܘܢܝܗܝ ܐܦ ܪ̈ܫܢܝܗܘܢ ܓܝܪ ܕܡܨܪ̈ܝܐ . ܗܠܝܢ ܕܒܪܘܡܐ ܙܠܝܠܐ ܕܡ̈ܠܐ ܡܫܬܒܗܪܝܢ ܘܪܗܛܐ ܕܟܘܟ̈ܒܐ ܠܡܕܥ ܡܫܬܘܕܥܝܢ ܡܢ ܡܣܡ ܒܪܥܝܢܐ ܒܝܫܐ ܕܚܠܝܕ ܒܗܘܢ ܒܟܠ ܨܥܪܐ ܐܝܟ ܕܡܢ ܨܐܪ̈ܝܗܘܢ ܫܥܒܕܘܗܝ ܿ ܐܝܬ ܓܝܪ ܡܢܗܘܢ ܕܫܠܡܘ ܠܬܘܪܐ ܗܿܘ ܕܡܬܩܪܐ ܐܦܝܣ ܠܡܕܚܠ ܿ ܘܐܚܪ̈ܢܐ ܠܬܝܫܐ ܘܐܚܪ̈ܢܐ ܠܓܘܡܪܪܐ ܘܐܚܪ̈ܢܐ ܠܚܘܝܐ ܐܠܐ ܐܦ ܠܝܘܢܐ ܘܠܒܨܠܐ ܘܠܪܘܚܐ ܕܟܪܣܐ ܘܠܪܕܝܐ ܕܣܪܝܘܬܐ ܘܠܗܕܡ̈ܐ ܕܚܝܘ̈ܬܐ ܕܡܠܬܐ ܠܝܬ ܠܗܝܢ ܥܡ ܪܒܘ ܐܚܪ̈ܢܝܬܐ ܕܛܒ ܨܚܢܢ . ܘܠܐ ܘܠܝܢ ܿ ܟܕ ܗܠܝܢ ܦܛܪܘܣ ܐܡܼܪ ܿ ܥܡܐ ܕܚܕܪ̈ܘܗܝ ܩܐܡ ܗܘܐ ܓܚܟ . ܘܦܛܪܘܣ ܠܘܩܒܠ ܓܘܚܟܗܘܢ ܐܡܼܪ ܿ ܐܢܬܘܢ ܓܚܟܝܢ ܐܢܬܘܢ ܥܗܠ ܗܠܝܢ ܟܕ ܠܐ ܡܦܣܝܢ ܐܢܬܘܢ ܕܝܬܝܪܐܝܬ ܡܢ ܗܠܝܢ ܡܬܓܚܟܝܢ ܐܢܬܘ݀ܢ ܐܠܐ ܕܝܢ ܥܠ ܕܚ̈ܕܕܐ ܓܚܟܝܢ ܐܢܬܘ݀ܢ ܕܝܠܟܘܢ ܓܝܪ ܡܢ ܥܝ̈ܕܐ ܒܝ̈ܫܐ ܒܛܥܝܘܬܐ ܐܬܛܡܪܬܘܢ ܘܠܐ ܒܚܪܝܢ ܐܢܬܘܢ ܕܟܐܢܐܝܬ ܕܝܢ ܒܡܨܪ̈ܝܐ ܓܚܟܬܘܢܿ ܐܦ ܐܢܐ ܡܫܬܘܕܐ ܐܢܐ ܡܛܠ ܕܠܚܝܘ̈ܬܐ ܕܡܠܬܐ ܠܝܬ ܠܗܝܢ . ܒܗܢܝ ܐܢܫܐ ܡ̈ܠܠܐ ܣܓܕܝܢ ܗܠܝܢ ܕܐܦ ܡܡܬ ܡܝܬ݀ܢ ܐܝܟܢܐ ܕܝܢ ܐܦ ܗܼܿܢܘܢ ܒܟܘܢ ܡܓܚܟܝܢ ܘܐܡܪܝܢ ܫܡܥܘ ܐܢܚܢܢ ܠܡ ܐܦܢ ܠܗܠܝܢ ܕܡܝܬܢ ܣܓܕܝܢ ܐܢܚܢܢ . ܐܠܐ ܐܦܢ ܒܙܒܢ ܚܝܠܐ ܠܗܝܢ .","english":"especially under the pretext of eternity, those other gods are exalted, and this in mockery, as if they were diminutives of God, because the name that was given to them over the uniqueness of His authority, to honor Him in everything, if you had found them to be diminutives, you would not have done so. For that name is not truly that of God, but you gave it to that one whom you received and diminished, to that which was given to you, so that by it you might be served, and by that true name you would be considered. You, however, in everything that is small, have enslaved it, for even the heads of the Egyptians, those who in the lowly height of words boast, and the course of the stars are known to knowledge, by placing in evil thought that is fixed in every small thing, as with their small ones they enslaved it. For there are some who have submitted to the bull that is called Apis for worship, and others to the goat, and others to the crocodile, and others to the serpent, and even to the onion, and to the leek, and to the wind of the belly, and to the dampness of the wall, and to the limbs of animals, to which there is no end, along with many other things that are very clear. And not only that. When Peter said these things, the people standing around him laughed. And Peter, in response to their laughter, said: You laugh, you are amazed at these things, while you do not cease, especially since you are laughed at by these things, you yourselves. But you laugh at one another, for your own evil habits have been hidden in error, and you do not blush, for in Egypt you laugh. I also confess that I am amazed because the animals have no end. In that fire, they worship these words, which even die, just as you also laugh and say, “Listen, my brothers, do we not also worship these dead things, my brothers?” But they also give them power at times.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܨܪ̈ܝܐ","severity":"info","text":"The Syriac term ܡܨܪ̈ܝܐ (miṣrāyē) means 'Egyptians'. The passage uses Egyptian animal cults (bull, goat, crocodile, serpent) as a polemical example of polytheistic worship, a standard topos in early Christian apologetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Apis","severity":"info","text":"The bull called Apis (ܐܦܝܣ) was a sacred animal in Egyptian religion, worshipped at Memphis as a manifestation of the god Ptah. The reference here reflects a common early Christian critique of Egyptian animal worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Peter's speech, shifting from a general argument against polytheism to a specific Egyptian example, then to the crowd's laughter and Peter's retort. The laughter and response form a dialogic unit typical of the Pseudo-Clementine homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The list of Egyptian cult objects (onion, leek, wind of the belly, dampness of the wall) parallels similar satirical catalogues in other early Christian texts, e.g., in the Apology of Aristides or the writings of Minucius Felix.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the phrase 'ܒܟܠ ܨܥܪܐ ܐܝܟ ܕܡܢ ܨܐܪ̈ܝܗܘܢ ܫܥܒܕܘܗܝ' is syntactically difficult; the English draft's rendering 'as with their small ones they enslaved it' is one possible reading, but the subject and object are ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The crowd's laughter and Peter's response reflect a rhetorical device common in the Pseudo-Clementine literature, where the audience's reaction is incorporated into the homily to reinforce the speaker's authority and the polemical point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܟܠ ܨܥܪܐ ܐܝܟ ܕܡܢ ܨܐܪ̈ܝܗܘܢ ܫܥܒܕܘܗܝ' is ambiguous: the antecedent of 'it' (ܗܝ) is unclear—possibly 'the name' or 'the small thing'.","The clause 'ܘܠܐ ܘܠܝܢ' (w-lā w-layt) is obscure; the English draft reads 'And not only that', but the Syriac could also mean 'and there is no end'."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐܢܬܘܢ ܕܝܠܢ ܠܗܠܝܢ ܕܡܡܬܘܡ ܠܐ ܚܝܝ ܕܚܠܝܢ ܐܢܬܘܢ ܿ ܘܥܡ ܗܠܝܢ ܬܘܒ ܐܡܪܝܢ . ܡܛܠ ܕܕܡܘܬܐ ܠܡ ܕܚܕ ܐܠܗܐ ܠܡܝܩܪܘ ܨܿܒܝܢ ܐܢܚܢܢ ܿ ܘܥܠ ܕܠܐ ܐܫܟܚܢ ܕܗܕܐ ܗܝ ܠܟܠ ܕܡܘ̈ܢ ܠܡܝܩܪ̈ܘ ܓܒܝܢ . ܐܠܐ ܕܝܢ ܟܕ ܗܠܝܢ ܘܕܐܝܟ ܗܠܝܢ ܐܡܪܝܢ ܟܐܢܐܝܬ ܡܢܟܘܢ ܣܒܪܝܢ ܠܡܬܪܥܝܘ ܡܛܠ ܗܢܐ ܐܦ ܐܢܬܘܢ ܐܬܝܒܘ ܐܢܘܢ ܟܕ ܡܕܓܠܝܢ ܐܢܬܘܢ ܠܐ ܗܘܐ ܓܝܪ ܐܝܟ ܕܠܐܝܩܪܗ ܕܗܼܿܘ ܐܠܗܐ ܕܫܪܪܐ ܠܗܠܝܢ ܕܚܠܝܢ ܐܢܬܘܢ ܘܐܠܐ ܠܟܠ ܕܡ̈ܘܢ ܟܠܟܘܢ ܣܓܕܝܢ ܗܘܝܬܘ݀ܢ ܗܫܐ ܕܝܢ ܗܟܢܐ ܥܿܒܕܝܢ ܐܢܬܘܢܿ ܐܝܬ ܓܝܪ ܡܢܟܘܢ ܕܒܨܠܐ ܣܒܪܘ ܕܐܝܬܘܗܝ ܐܠܗܐ ܘܠܗܠܝܢ ܕܠܪܘܚܐ ܕܟܪܣܐ ܕܚܠܝܢ ܡܩܪܒܝܢ ܘܒܗܕܐ ܕܡܘܬܐ ܟܠܟܘܢ ܚܕ ܚܕ ܡܕܡ ܝܩܪܬܘ݀ܢ ܘܐܢܫ ܒܕܚܒܪܗ ܡܒܙܚܝܢ ܐܢܬܘ݀ܢ ܐܝܬ ܕܝܢ ܕܐܝܟ ܕܒܪܥܝܢܐ ܕܡܝܬܪ ܘܠܗܕܡ ܗܕܡ ܡܢ ܚܝ̈ܘܬܐ ܣܓܕܝܢ . ܐܝܬ ܕܠܗܢܐ ܘܐܚܪܢܐ ܠܐܚܪܢܐ ܿ ܐܠܐ ܕܝܢ ܟܡܐ ܐܝܬ ܡܢܗܘܢ ܕܥܕܡܐ ܠܗܫܐ ܒܚܘܫܒܐ ܗܘ ܕܐܒܕܢܐ ܢܦܝܚܝܢ . ܘܡܛܠ ܕܒܗܬܝܢ ܒܛܢܦܘܬܐ ܗܝ ܕܠܘܬ ܟܘܠ ܐܢܫ ܓܠܝܐ ܨܒܝܢ ܕܠܦ̈ܐܬܐ ܢܓܕܘܢ ܐܢܝܢ ܘܒܝܕ ܨ̈ܢܥܬܐ ܐܚܪܬܐ ܛܝܥܘܬܗܘܢ ܩܛܘܠܬܐ ܨܒܝܢ ܕܢܩܝܡܘܢ ܐܠܐ ܕܝܢ ܐܦ ܠܗܝܢ ܠܦ̈ܠܐܬܗܘܢ ܡܟܘܢܝܢ ܗܘܝܢ . ܐܠܘ ܠܬܡܢ ܩܪܝܒܝܢ ܗܘܝܢ . ܠܗܢܿܘܢ ܕܗܢܐ ܟܠܗ ܟܐܒܐ ܕܫܛܝܘܬܐ ܕܐܡܠܟ ܥܠܝܗܘܢ ܘܠܢܦܫܐ ܒܟܘܪܗܢܐ ܪܒܐ ܐܫܪܝܘܗܝ ܠܐ ܓܝܪ ܡܬܒܥܐ ܕܠܗܕܡ ܕܚܠܝܡ ܒܦܓܪܐ ܐܣܠܢܝܐ ܠܡܩܪܒܘ . ܐܠܐ ܐܢ ܠܗܘ ܕܒܟܐܒܐ ܚܫܝܫ . ܡܛܠ ܕܝܢ ܕܐܢܬܘܢ ܒܗܿܝ ܕܡܨܪ̈ܝܐ ܓܚܟܬܘܢ ܐܬܚܙܝܬܘܢ ܕܒܟܐܒܗܘܢ ܠܐ ܚܫܝܢ ܐܢܬܘܢ ܙܕܩܐ ܗܘܬ ܠܝ ܕܠܡܕܡ ܕܚܫܝܢ ܐܢܬܘܢ ܐܣܝܘܬܐ ܠܡܩܪܒܘ ܠܟܐܒܐ ܕܒܟܘܢ ܫܒܪܐ . ܐܝܢܐ ܗܟܝܠ ܕܠܐܠܗܐ ܠܡܕܚܠ ܠܡܩܪܒܘ ܠܟܐܒܐ ܕܒܟܘܢ ܫܪܐ .","english":"You, however, who worship these fearsome ones, who have never lived, and again you say these things, because you wish to honor the likeness of the one God, and because you cannot, this is the reason for all the forms of honor you choose. But rather, when you say these and similar things, you seem to be thinking of a cure, because of this you also sit down, while you are deceiving yourselves. For it is not for the honor of that true God that you worship these fearsome ones, but rather you worship all forms, each one of you. Now, however, you act in this way. For there are some among you who think that the god of the belly is a god, and you offer sacrifices to the spirit of the belly, and in this likeness each one of you honors something, and you mock one another. There are those who, like the best of shepherds, worship each member along with the animals. There are those who worship this and that, one after another. But how many of you are there who, until now, in the thought of the destroyer, are empty? And because you are ashamed of the stupidity that is evident to everyone, you wish to spread your nets in the directions, and by means of other tricks you wish to establish your deadly error. But rather, even those nets of yours are covered. If only you were near the truth. For this whole pain of madness that has ruled over them and has placed a great sickness upon the soul, it is not fitting to offer a cure to a healthy member of the body, but rather to one who is afflicted with pain. Because you have been seen in that laughter of the Egyptians, that you are not afflicted by their pain, it was right for me to offer a cure to the pain that is in you, to the pain that is in your shame. Therefore, what is fitting to offer to the pain that is in you, to the fear of God?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker accuses his audience of worshipping non-existent fearsome beings and of inventing multiple forms of honor because they cannot properly honor the one God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܚܠܝܢ","severity":"info","text":"The Syriac term ܕܚܠܝܢ (deḥlē) means 'fearsome ones' or 'objects of fear,' often used for pagan deities or idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to 'the laughter of the Egyptians' likely alludes to a polemical trope in early Christian literature, where Egyptian religion is mocked for its animal-headed gods and absurd rituals.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Homily 10, shifting from a critique of polytheistic naming to a direct accusation of self-deception and absurd worship practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The critique of worshipping the 'god of the belly' and animal members parallels similar attacks in early Christian apologetics, e.g., in Tatian's Address to the Greeks.","cites":[],"named_sources":["Tatian Address to the Greeks"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܘܐܢܫ ܒܕܚܒܪܗ ܡܒܙܚܝܢ' is ambiguous: it may mean 'and you mock one another' or 'and you mock each other's gods'; the English draft takes the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܐܢܫ ܒܕܚܒܪܗ ܡܒܙܚܝܢ' could be read as mutual mockery among worshippers or as mockery of each other's deities; the English draft opts for the former.","The identity of 'the destroyer' (ܐܒܕܢܐ) is unclear—possibly a reference to a demonic figure or a philosophical concept of annihilation."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܐܝܢܐ ܗܟܝܠ ܕܠܐܠܗܐ ܠܡܕܚܠ ܨܒܐ ܡܢ ܩܕܡ ܟܠ ܡܕܡ ܡܬܒܥܐ ܠܗ ܠܡܕܥ ܡܢܐ ܐܝܬ ܕܕܟܝܢܗ ܕܐܠܗܐ ܒܠܚܘܕ ܐܝܬܘܗܝ ܗܘ ܕܠܘܬ ܐܚܪܢܐ ܠܡܗܘܐ ܠܐ ܡܫܟܚ ܿ ܕܟܕ ܒܗ ܢܗܘܐ ܡܬܒܩܐ ܘܠܘܬ ܐܚܪܢܐ ܠܐ ܢܫܟܚܝܘܗܝ . ܗܕܐ ܕܐܠܗ ܗܘ ܕܕܡܬܘܡ ܥܠ ܡܕܡ ܐܚܪܝܢ ܠܐ ܢܛܥܐ ܠܡܣܒܪ ܀ ܀ ܀ ܕܐܝܬܝܗܿ ܕܝܢ ܗܕܐ ܕܟܝܢܗ ܕܐܠܗܐ ܒܠܚܘܕܘܗܝ ܕܗܼܘ ܢܗܘܐ ܡܝܬܪ ܡܢ ܟܠ . ܐܝܟ ܥܒܘܕܐ ܕܟܠ ܿ ܡܝܬܪ ܕܝܢ ܗܟܢܐ ܒܚܝܠܐ ܗܘ ܕܥܒܕ ܡܢ ܗܘ ܕܡܬܥܒܕ ܒܕܡܘܬ ܗܿܘ ܕܠܐ ܡܣܬܝܟ ܿ ܡܢ ܐܝܢܐ ܕܡܣܝܟ ܒܚܙܬܐ . ܠܗܘ ܝܐܝܐ ܒܓܘܬܢܘܬܐ ܗܘ ܛܘܒܢܐ ܒܡܕܥܐ ܗܘ ܡܫܠܡܢܐ ܿ ܒܗܕܐ ܕܝܢ ܕܡܘܬܐ ܐܦ ܒܐܚܪ̈ܢܝܬܐ ܠܘܬܗ ܕܠܐ ܦܘܚܡ ܡܝܬܪܘܬܐ ܐܝܬܝܗܿ ܡܛܠ ܗܟܝܠ ܕܠܐܠܗܐ ܒܠܚܘܕ . ܩܪܝܒ ܐܝܟܢܐ ܕܐܡܼܪܬ ܕܗܼܘ ܢܗܘܐ ܡܝܬܪ ܡܢ ܟܠ ܡܢܗ ܕܝܢ ܥܠܡܐ ܕܟܠ ܐܝܬ ܒܗ ܐܬܥܒܕ ܐܠܨܐ ܗܝ ܠܐܢܫ ܕܢܐܡܪ ܕܡܕܡ ܡܢ ܐܝܠܝܢ ܕܡܢܗ ܐܬܥܒܕ ܥܡܗ ܠܡܬܦܚܡܘ ܠܐ ܡܫܟܚ ܿ ܐܢ ܡܕܡ ܕܝܢ ܕܠܐܦܚܡ ܐܠܗ ܕܢܗܘܐ ܠܐ ܡܨܐ . ܘܐܢ ܗܟܝܠ ܥܠܡܐ ܟܠܗ ܟܡܐ ܕܿܢܗܘܐ ܐܠܗ ܠܡܗܼܘܐ ܠܐ ܡܫܟܚ ܿ ܚܕ ܟܡܐ ܡܢܘ̈ܬܐ ܕܡܢܗ ܿ ܠܐ ܟܐܢܐܝܬ ܐܠܗ̈ܐ ܢܬܩܪܝܢ ܿ ܡܢܘ̈ܬܐ ܕܝܢ ܐܡܿܪ ܐܢܐ ܠܐܠܗ̈ܐ ܕܡܢܟܘܢ ܐܬܥܒܕܘ ܕܡܢ ܕܗܒܐ . ܘܟܣܦܐ ܿ ܘܢܚܫܐ ܘܟ̈ܐܦܐ ܿ ܐܘ ܡܢ ܐܚܪ̈ܢܝܬܐ ܐܝܠܝܢ ܕܗܼܘܝ ܗܝܠܐ ܐܬܥܒܕܘ ܘܡܢ ܐܝܼܕܐ ܡܝܘܬܬܐ ܐܬܒܪܝܘ ܿ ܐܠܐ ܕܝܢ ܠܘܩܒܠ ܗܠܝܢ ܢܚܙܐ ܡܢܐ ܒܦܘܡܐ ܕܒܪ ܐܢܫܐ . ܚܘܝܐ ܒܝܫܐ ܢܦܼܚ ܿ ܐܠܐ ܡܢܐ ܐܡܪܝܢ ܣܓܝ̈ܐܐ ܡܢ ܐܝܠܝܢ ܕܕܚܠܝܢ ܠܗܘ݀ܢ ܣܓܕܝܢ ܐܢܚܢܢ ܠܡ ܠܐ ܠܕܗܒܐ ܘܐܦ ܠܐ ܠܣܐܡܐ .","english":"Therefore, whoever wishes to worship God must first of all know what the nature of God is: that He alone is, and that He cannot be with others, because when He is sought in Himself, He is not found with others. This is because He is God, who is never found to be like anything else. Now this is the nature of God in His uniqueness: that He is superior to all, as the creator of all. And He is superior in this way: by power, He who creates is superior to that which is created, in the likeness of that which is unlimited, compared to that which is limited in appearance. To Him it is fitting in goodness, in knowledge He is perfect, in this likeness also in other things, to Him who is without comparison, superiority belongs. Therefore, because God is alone, as I said, He is superior to all. But the world, which is all that exists, was made by Him; it is necessary for a man who says that something among the things that were made with Him cannot be compared to Him. But if something cannot be compared to God, it cannot be that it is. And if the whole world, as it is, cannot be that it is God, how much less can the parts of it be called gods? The parts, I say, which were made by the hands of men from gold, silver, bronze, stones, or other things that are matter, were made and created by a mortal hand. But on the contrary, see what is in the mouth of man: a serpent breathes evil. But what do many say among those who fear and worship them? Do they not worship gold and also silver?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܟܝܢܗ ܕܐܠܗܐ","severity":"info","text":"The phrase 'the nature of God' (Syriac: dkyʿh dʾlhʾ) introduces a theological argument about divine uniqueness and incomparability, central to the homily's anti-polytheistic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܝܬܪ","severity":"info","text":"The term 'superior' (Syriac: mytr) is used repeatedly to assert God's transcendence over creation, a key concept in the Pseudo-Clementine theology of divine monarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument that parts of the world cannot be called gods because they are made by human hands reflects a common early Christian critique of pagan idolatry, paralleled in other Syriac apologetic works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between the unlimited creator and limited creation echoes themes in the Greek Pseudo-Clementine Homilies, particularly Homily 3, where divine incomparability is similarly stressed.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܘܝܐ ܒܝܫܐ ܢܦܼܚ","severity":"caution","text":"The phrase 'a serpent breathes evil' (Syriac: ḥwyʾ byšʾ npḥ) is obscure; it may be a proverbial expression or a textual corruption, as the connection to the surrounding argument about idol worship is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a serpent breathes evil' is ambiguous; it may be a scribal error or a lost reference to a specific polemical trope."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܦ ܠܐ ܠܩܝ̈ܣܐ ܐܘ ܠܟܐܦ̈ܐ ܿ ܝܿܕܥܝܢ ܐܢܚܢܢ ܠܡ ܓܝܪ ܐܦ ܐܢܚܢܢ ܿ ܕܗܠܝܢ ܡܕܡ ܠܐ ܐܝܬܝܗܘܢ ܐܠܐ ܐܢ ܗܝܠܐ ܕܢܦܫܐ ܠܝܬ ܒܗ ܿ ܘܐܘܡܢܘܬܐ ܕܒܪ ܐܢܫܐ ܡܝܘܬܐ ܐܠܐ ܠܪܘܚܐ ܕܒܗܘܢ ܥܡܪܐ ܠܗܕܐ ܐܠܗܐ ܩܪܝܢ ܐܢܚܢܢ .ܐܬܒܝܢܘ ܗܟܝܠ ܒܗܿ ܒܗܕܐ . ܡܠܬܐ ܡܛܠ ܓܝܪ ܕܗܢܐ ܡܕܡ ܕܡܬܚܘܐ . ܕܠܝܠܐܝܬ ܡܬܟܘܢ ܕܡܕܡ ܠܐ ܐܝܬܘܗܝ ܿ ܡܕܡ ܕܠܐ ܡܬܚܙܐ ܐܬܓܘܣܘ ܕܐܝܟ ܕܒܡܕܡ ܕܠܐ ܝܿܕܥ ܿ ܠܡܬܟܘܢܘ ܠܐ ܢܫܟܚܘܢ ܿ ܐܠܐ ܕܝܢ ܡܫܬܘܕܝܢ ܥܡ ܒܡܠܬܐ ܐܝܠܝܢ ܕܗܕܐ ܐܡܪܝܢ ܕܦܠܓܐ ܕܓ̈ܠܝܦܝܗܘܢ ܐܠܝܗܐ ܠܐ ܐܝܬܘܗܝ . ܐܠܐ ܗܝܠܐ ܕܠܐ ܪ̈ܓܫܐ . ܡܟܝܠ ܗܕܐ ܡܬܬܚܝܒܝܢ ܠܡܚܘܝܘ ܿ ܕܐܝܟܢܐ ܡܦܣܝܢ ܕܪܘܚܐ ܐܠܗܝܬܐ ܥܡܪܐ ܒܗܘܢ ܕܢܚܘܘܢܢ ܕܝܢ ܕܐܝܬ ܒܗܘܢ ܡܨܝܢ . ܡܛܠ ܕܐܦܠܐ ܐܝܬܝܗܿ ܘܠܗܘܢ ܕܚܙܐܘܗܿ ܠܐ ܡܗܝܡܢܝܢ ܐܢܚܢܢ . ܡܟܝܠ ܕܝܢ ܐܢܚܢܢ ܕܪܘܚܐ ܠܝܬ ܒܗܘܢ ܬܚܘܝܬܐ ܢܩܪܒ. ܕܟܕ ܬܬܟܘܢ ܗܼܝ ܗܿܝ ܕܡܣܬܒܪܝܢ ܕܪܘܚܐܕܝܪܐ ܒܗܘ݀ܢ ܘܢܫܡܥܘܢ ܐܝܠܝܢ ܕܠܫܪܪܐ ܡܚܒܝܢ ܿ ܘܡܢ ܡܣܡ ܒܪܥܝܢܐ ܫܢܝܐ ܢܫܠܘ݀ܢ ܐܠܐ ܕܝܢ ܡܢ ܩܕܡ ܟܠ ܡܕܡ ܐܢ ܗܘ ܕܐܝܟ ܡܛܠ ܪܘܚܐ ܐܝܬ ܒܗܘܢ ܕܚܠܝܢ ܐܢܬܘܢ ܠܗܘ݀ܢ ܥܠ ܡܢܐ ܥܘܕ ܠܩܒܪ̈ܐ ܕܐܢܫܝܢ ܡܢ ܩܕܡ̈ܝܐ ܣܓܕܝܢ ܐܢܬܘܢ ܗܟܢܐ ܗܟܝܠ ܐܦܠܐ ܒܗܕܐ ܡܫܪ̈ܝܢ ܐܢܬܘܢ ܿ ܐܠܐ ܕܝܢ ܐܠܘ ܪܘܚܐ ܐܝܬ ܗܘܬ ܒܗܘܢ ܡܢ ܢܦܫܗܘܢ ܡܬܙܝܚܝܢ ܗܘܘ ܩܠܐ ܝܗܒܝܢ ܗܘܘ ܿ ܓܘܓܝ ܕܥܠܝܗܘܢ ܩܛܝܪܐ ܡܒܕܪܝܢ ܗܘܘ ܠܐܝܠܝܢ ܕܡܬܢܟܠܝܢ ܘܓܢܒܝܢ ܠܗܘ݀ܢ ܡܢ ܨܐܕܝܗܘܢ ܕܚܩܝܢ ܗܘܘ ܠܗܢܿܘܢ ܕܨ̈ܒܬܝܗܘܢ ܢܣܒܝܢ ܩܛܠܝܢ ܗܘܘ . ܗܫܐ ܕܝܢ ܚܕܐ ܡܢ ܗܠܝܢ ܠܐ ܥܿܒܕܝܢ . ܐܠܐ ܐܝܟ ܡܚܝ̈ܒܐ . ܘܛܒ ܛܒ ܕܝܢ ܐܝܠܝܢ ܕܡܝܬܪܝܢ .","english":"Nor do they know trees or stones, for even they know that these things are nothing but a power that has no soul in it, and the nature of a human being is mortal, but it is to the spirit that dwells in them that this one calls God. They have been proven, therefore, by this very word, because that which is shown, that it is not known that something does not exist, that which is not seen, they have disputed that as if it were something that is not known, they were not able to know it, but they confess along with the word those who say that the half of their statues is not God, but a power without senses. Therefore, these are compelled to show how they allow that the divine spirit dwells in those which they worship, but that which is in them is able, because it is not, and those who have seen it do not believe even them. Therefore, those in whom there is no spirit, they offer a demonstration, so that when that which they suppose to be the dwelling place of the spirit is known, and they hear those who speak the truth, and they cease from vain thought, but rather, before everything, if that which is like a spirit is in them, they would be afraid and come to them over what? Moreover, do they worship at the tombs of ancient men? Do they come here? Therefore, they do not even begin in this, but rather, if there were a spirit in them, they would move themselves, they would give a voice, they would loosen the knot that is upon them, they would scatter those who trust and choose them, they would take from their sides those who are worthy of their desires, they would kill. Now, however, they do none of these things, but like the condemned, and very well indeed those who are better.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܝܠܐ ܕܠܐ ܪ̈ܓܫܐ","severity":"info","text":"The phrase 'power without senses' (ܗܝܠܐ ܕܠܐ ܪ̈ܓܫܐ) distinguishes the material force in statues from the divine spirit, a key polemical distinction in the Homilies.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"statue worship","severity":"info","text":"The passage critiques pagan statue worship, a common theme in early Christian apologetics; the argument that statues lack sentient spirit echoes Hellenistic philosophical critiques of idolatry.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This unit continues the narrative argument by shifting from the nature of God to the refutation of idolatry, using a logical progression: statues are inert, so the divine spirit cannot dwell in them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܒܝܢܘ ܗܟܝܠ ܒܗܿ ܒܗܕܐ","severity":"caution","text":"The Syriac phrase 'they have been proven, therefore, by this very word' is ambiguous: it may refer to the preceding argument or to a lost logical premise; the English draft smooths over the ellipsis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"tombs of ancient men","severity":"info","text":"The mention of worship at tombs (ܠܩܒܪ̈ܐ ܕܐܢܫܝܢ ܡܢ ܩܕܡ̈ܝܐ) parallels a similar critique in Homily 11, where ancestor veneration is dismissed as irrational.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Syriac transmission","severity":"info","text":"This Syriac version of the Pseudo-Clementine Homilies survives in a single manuscript (DSC 223), reflecting the work's limited but significant circulation in Syriac-speaking monastic circles.","cites":[{"key":"ed:dsc-223","label":"source edition: Pseudo-Clementine Homilies: Homily 10","url":"https://syriaccorpus.org/223"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'this very word' (ܗܕܐ ܡܠܬܐ) is unclear: it may be the preceding statement about God's nature or a specific scriptural/logical premise not fully preserved.","The phrase 'those who are better' (ܐܝܠܝܢ ܕܡܝܬܪܝܢ) at the end is ambiguous: it could mean morally superior or more rational, but the Syriac allows both readings."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܡܬܢܛܪܝܢ ܓܝܪ ܐܝܟ ܕܐܦ ܡܢ ܩܕܝܡ ܐܡܼܪܬ ܿ ܐܠܘ ܠܐ ܓܝܪ ܫܩ̈ܠܐ ܘܡ̈ܟܣܐ ܡܢ ܪ̈ܘܪܒܢܐ ܚܠܦܝܗܘܢ ܡܬܬܒܥܝܢ ܐܢܬܘܢ ܐܝܟ ܡܛܠ ܣܘܓܐܐ ܕܝܘܬܪܢܐ ܕܒܥܠܬܗܘܢ ܡܩܒܠܝܢ ܐܢܬܘܢ ܿ ܐܘ ܕܠܡܐ ܬܘܒ ܠܐ ܙܒ̈ܢܝܢ ܣܓ̈ܝܐܢ ܐܬܒܙܙܘ ܘܐܬܕܩܘܘ ܿ ܘܗܝܕܝܢ ܐܬܦܠܓܘ ܐܘ ܠܐ ܬܘܒ ܝܬܝܪ ܡܢ ܒܪ̈ܝܐ ܐܝܠܝܢ ܕܣܓܕܝܢ ܠܗܘܢ ܐܝܟ ܡܛܠ ܕܒܣܪܝܢ ܠܗܿ ܠܕܚ̈ܠܬܗܘܢ ܣܘܓܐܐ ܕܩܘܪ̈ܒܢܝܗܘܢ ܡܓܢܒܝܢ ܐܠܐ ܡܢܐ ܠܡ ܒܒܛܝܠܘܬܗܘ݀ܢ ܟܡܐ ܠܡ ܙܒ̈ܢܝܢ ܐܬܬܚܕܘ ܘܗܕܐ ܕܓܠܘܬܐ ܗܝ . ܟܡܐ ܓܝܪ ܐܝܬ ܕܠܐ ܐܬܬܚܕܘ ܿ ܐܢ ܕܝܢ ܐܝܟ ܡܛܠ ܕܐܢܫܝܢ ܐܬܠܒܟܘ ܚܝܠܐ ܡܕܡ ܠܡܗܼܘܐ ܒܗܘ݀ܢ ܐܡܪܝܢ ܛܥܝܢ ܐܦ ܡܢ ܐܝܠܝܢ ܓܝܪ ܕܡܚܠܝܢ ܒܝܬ ܩܒܘܪ̈ܐ ܡܢܗܘܢ ܡܬܩܕܡܝܢ . ܘܡܢܗܘܢ ܕܝܢ ܠܐ ܡܬܝܕܥܝܢ ܘܠܐ ܗܘܐ ܡܢ ܟܕܘ ܒܚܝܠܐ ܕܗܿܢܘܢ ܕܡܝܬܝܢ ܐܝܠܝܢ ܕܐܬܩܕܡܘ ܐܬܬܚܕܘ ܿ ܗܼܝ ܗܕܐ ܐܝܬ ܠܡܣܒܪ ܥܠ ܐܠܗ̈ܐ ܗܠܝܢ ܕܡܬܓܢܒܝܢ ܘܡܬܦܩܕܝܢ ܿ ܐܠܐ ܡܢܐ ܐܡܪܝܢ ܠܐ ܠܡ ܒܛܝܠ ܠܗܘܢ ܥܠ ܓܠܝ̈ܦܐ ܡܕܡ .","english":"They are hindered, for as I also said earlier, if taxes and tributes were not demanded from the magnates on their behalf, as if because of the abundance of profit they receive from their causes, or if again many sacrifices were not seized and crushed, and then divided, or if again the foreigners who worship them did not, because of the abundance of their offerings, choose their own cults, but what? Were they not, in their vanity, how many sacrifices were seized, and this is deception? For how many are there that were not seized? But if, as if because they were deceived, they say that some power exists in them, they err, for even those who perform incantations in tombs are anticipated by them, and some of them are not recognized, and there is no power in those who are dead, those who were anticipated were seized. This is what must be believed concerning these gods who are chosen and commanded. But what do they say? Is it not vain for them concerning the engraved images at all?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܬܢܛܪܝܢ","severity":"info","text":"The verb ܡܬܢܛܪܝܢ (mettʿaṭrīn) is a passive participle meaning 'they are hindered' or 'they are prevented', continuing the argument that the gods are shown to be powerless.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܩ̈ܠܐ ܘܡ̈ܟܣܐ","severity":"info","text":"The phrase ܫܩ̈ܠܐ ܘܡ̈ܟܣܐ (šqālē w-maksē) means 'taxes and tributes', referring to the financial impositions on magnates for the maintenance of pagan cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܙܒ̈ܢܝܢ","severity":"info","text":"The term ܙܒ̈ܢܝܢ (zebḥē) 'sacrifices' reflects the polemical context of early Christian critique of pagan animal sacrifice, a common theme in the Pseudo-Clementine literature.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܕܐ ܕܓܠܘܬܐ ܗܝ","severity":"info","text":"The clause ܘܗܕܐ ܕܓܠܘܬܐ ܗܝ (w-hādē d-ġalūṯā hī) 'and this is deception' serves as a rhetorical climax, summarizing the preceding argument that the seizure of sacrifices is fraudulent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܩܕܡܝܢ","severity":"caution","text":"The verb ܡܬܩܕܡܝܢ (metqadmīn) 'they are anticipated' is ambiguous: it may mean the incantations are preempted by the dead, or that the practitioners are themselves overtaken. The translation opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܓܠܝ̈ܦܐ","severity":"info","text":"The term ܓܠܝ̈ܦܐ (ġlīfē) 'engraved images' refers to pagan idols, a key target of iconoclastic polemic in Syriac Christian literature, echoing earlier critiques in the Pseudo-Clementine corpus.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ܡܬܢܛܪܝܢ is unclear: it may refer to the magnates or the gods; the translation takes it as the gods. The phrase ܡܬܩܕܡܝܢ is ambiguous between 'they are anticipated' and 'they anticipate'; the translation reads it as passive."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܡܛܠ ܡܢܐ ܥܘܕ ܐܢܬܘܢ ܝܨܦܝܢ ܐܢܬܘܢ ܘܢܛܪܝܢ ܐܢܬܘܢ ܠܗܘܢ ܟܕ ܡܨܒܬܝܢ ܘܡܪܩܝܢ ܘܡܫܝܓܝܢ ܠܗܘܢ ܘܢܩܕܘܬܐ ܥܿܒܕܝܢ ܐܢܬܘܢ ܘܡܟܠܠܝܢ ܘܕܒܚܝܢ ܐܢܬܘܢ ܡܢ ܗܡܟܐ ܐܣܬܟܠܘ ܕܠܐ ܗܘܐ ܒܪܥܝܢܐ ܬܪܝܨܐ ܗܕܐ ܥܿܒܕܝܢ ܐܢܬܘܢ ܐܝܟܢܐ ܓܝܪ ܕܠܡܝ̈ܬܐ ܡܘܩܕܝܢ ܐܢܬܘܢ ܗܟܘܬ ܐܦ ܠܐܠܗ̈ܝܟܘܢ ܡܕܒܚܝܢ ܐܢܬܘܢ ܘܡܢܩܝܢ ܘܠܐ ܡܟܝܠ ܫܠܡܐ ܬܚܘܝܬܐ ܗܿܝ ܕܩܣܪ ܘܕܫ̈ܠܝܛܢܘܗܝ ܗܠܝܢ ܕܐܡܪܝܢ ܐܢܬܘܢ ܕܡܦܪܢܣܝܢ ܠܢ ܿ ܟܕ ܠܟܘܢ ܒܟܠ ܡܕܡ ܥܠܝܗܘܢ ܒܛܝܠ ܠܟܘܢ ܐܝܟ ܕܩܿܕܡܬ ܐܡܼܪܬ ܿ ܗܢܼܘܢ ܓܝܪ ܡܕܡ ܠܡܥܒܕ ܠܐ ܡܫܟܚܝܢ ܘܐܠܐ ܐܡܼܪܘ ܠܢ ܡܢܐ ܡܦܪܢܣܝܢ ܐܘ ܡܢܐ ܣܥܪܝܢ ܒܕܡܘܬ ܕܫ̈ܠܝܛܢܐ ܕܐܬܪ̈ܘܢ ܐܬܪ̈ܘܢ ܿ ܐܘ ܕܠܡܐ ܐܝܟ ܫܡܫܐ ܡܢܗܪ̈ܝܢ ܗܠܝܢ ܕܫܪ̈ܓܐ ܡܢܗܪܝܢ ܐܢܬܘܢ ܠܗܘ݀ܢ ܐܘ ܕܠܡܐ ܐܝܟ ܕܥܢ̈ܢܐ ܡܛܪܐ ܡܚܬ݀ܢ ܐܦ ܗܢܼܘܢ ܠܡܚܬܘ ܡܫܟܚܝܢ ܗܢ݀ܘܢ ܕܐܦܠܐ ܢܦܫܗܘܢ ܡܙܚܙܚܝܢ ܐܢ ܕܠܡܐ ܦܐܪ̈ܐ ܐܝܟ ܐܪܥܐ ܝܗܒܝܢ ܿ ܗܠܝܢ ܕܕܒ̈ܚܐ ܡܩܪ̈ܒܝܢ ܐܢܬܘܢ ܠܗܘ݀ܢ ܗܟܢܐ ܡܕܡ ܠܡܥܒܕ ܠܐ ܡܫܟܚܝܢ ܟܕ ܐܦ ܐܠܘ ܡܨܝܢ ܗܘܘ ܡܕܡ ܠܡܥܒܕ . ܠܐ ܟܐܢܐܝܬ .","english":"Why then do you still take care, you who are zealous and watchful for them, while they are being tested and refined and stirred up, and you perform sanctity and crown and sacrifice for them? From this they understood that you do not do this with right reason. For just as you burn offerings for the dead, so also you sacrifice and burn for your gods. Therefore that demonstration of Caesar and his rulers is no longer valid, those whom you say are your benefactors, while in everything you are vainly occupied with them, as I said earlier. For they are unable to do anything, unless they said to you, “How many benefactors are there, or how many act in the likeness of the rulers of the regions?” Or perhaps, like the sun, they illuminate those whom you light with lamps? Or perhaps, like clouds that bring rain, they too are able to bring rain? They who cannot even move themselves, or perhaps give fruits like the earth? Those to whom you bring sacrifices, they are unable to do anything, even if they were able to do something, not rightly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Syriac text uses a series of passive participles (ܡܨܒܬܝܢ, ܡܪܩܝܢ, ܡܫܝܓܝܢ) to describe the gods as being tested, refined, and stirred up, emphasizing their passivity and lack of agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܥܝܢܐ ܬܪܝܨܐ","severity":"info","text":"The phrase ܒܪܥܝܢܐ ܬܪܝܨܐ (right reason) is a key term in the Pseudo-Clementine corpus, denoting correct rational judgment, often contrasted with pagan error.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to burning offerings for the dead (ܠܡܝ̈ܬܐ ܡܘܩܕܝܢ) reflects a common early Christian polemic against pagan funerary practices, which were seen as idolatrous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of pagan gods to the sun, clouds, and earth (lines 10–14) parallels similar arguments in the Pseudo-Clementine Homilies (e.g., Homily 3) that gods are powerless natural phenomena.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a longer argument (beginning in the previous passage) that pagan gods are dependent on human offerings and cannot act independently, using a series of rhetorical questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܡܢܐ, ܐܢܬܘܢ) due to scribal errors or dialectal forms; the English translation smooths these into standard syntax.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several ambiguous forms (e.g., ܡܢܐ, ܐܢܬܘܢ) that may be scribal errors or dialectal variants; the translation interprets them as standard Syriac."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܐܠܗ̈ܐ ܡܢܟܘܢ ܡܬܩܪܝܢ ܗܘܘ ܿ ܟܕ ܐܦ ܠܐ ܠܐܣ̈ܛܘܟܣܐ ܕܥܒܝܕܝܢ ܐܠܗ̈ܐ ܐܝܬ ܠܡܩܪܼܐ ܐܠܐ ܒܠܚܘܕ ܠܗܿܘ ܕܣܡ ܐܢܘܢܿ ܐܝܟ ܕܠܚܘܫܚܐ ܕܝܠܢ ܟܠ ܡܕܡ ܠܓܡܪ ܡܛܠ ܐܠܗܐ ܗܘ ܕܒܟܘܠ ܠܒܪ ܐܢܫܐ ܐܘܪܒ ܿ ܗܿܘ ܕܡܛܠ ܕܒܛܝܒܘܬܗ ܠܐ ܪ̈ܓܝܫܝܢ ܐܢܬܘܢ ܐܣܛܘ̈ܟܣܐ ܕܠܥܒܕܘܬܐ ܡܫܥܒܕܝܢ ܠܟܘܢ ܝܼܩܪܬܘ݀ܢ ܡܢܐ ܕܝܢ ܐܝܬ ܠܡܐܡܪ ܥܠ ܐܣܛܘ̈ܟܣܐ ܟܕ ܐܦ ܓܠܝ̈ܦܐ ܕܢܦܫܐ ܠܝܬ ܒܗܘܢ ܥܒܕܬܘܢ ܘܠܐ ܗܘܐ ܒܠܚܘܕ ܡܣܓܕ ܣܓܕܝܢ ܐܢܬܘܢ ܠܗܘ݀ܢ ܐܠܐ ܐܝܟ ܥܒܵܕܐ ܒܟܠܡܕܡ ܡܫܬܥܒܕܝܢ ܐܢܬܘ݀ܢ ܘܡܛܠ ܗܢܐ ܒܡܕܡ ܕܐܬܪܥܝܬܘܢ ܚܛܝܬܘ݀ܢ ܘܠܕܝܘ̈ܐ ܢܦܫܟܘܢ ܫܥܒܕܬܘ݀ܢ ܐܠܐ ܕܝܢ ܒܝܕܥܬܐ ܕܐܠܗܐ ܘܒܝܕ ܥܒ̈ܕܐ ܛܒ̈ܐ ܡܨܝܢ ܐܢܬܘܢ ܐܦ ܡܪ̈ܐ ܠܡܗܘܐ . ܘܠܫ̈ܐܕܐ ܐܝܟ ܕܠܥܒ̈ܕܐ ܠܡܦܩܕ ܿ ܘܐܝܟ ܒ̈ܢܝܐ ܕܐܠܗܐ ܝܪ̈ܬܐ ܕܡܠܟܘܬܐ ܕܥܠܠܡ ܬܗܘܘܢ ܿ ܘܟܕ ܗܠܝܢ ܐܡܼܪ ܦܩܼܕ ܠܐܝܠܝܢ ܕܡܢ ܕܝܘ̈ܐ ܘܡܢ ܟܘܪ̈ܗܢܐ ܡܬܐܠܨܝܢ ܕܢܬܩܪܒܘܢ ܠܗ ܘܟܕ ܩܕܡܘܗܝ ܩܲܪܒܘ ܐܝ̈ܕܘܗܝ ܣܼܡ ܘܨܠܝ ܥܠܝܗܘܢ ܘܫܼܪܐ ܐܢܘܢ ܟܕ ܚܠܝܡܝܢ . ܘܗܕܐ ܡܥܗܕ ܗܘܐ ܠܗܘ݀ܢ ܘܠܫܪܟܐ ܕܥܡܐ ܿ ܕܗܪܟܐ ܗܘܼܝܬܘܢ ܐܡܝܢܝܢ ܝܘܡ̈ܬܐ ܕܬܢܢ ܡܡܠܠ ܐܢܐ . ܟܕ ܕܝܢ ܟ̈ܢܫܐ ܢܦܩܘ ܿ ܦܛܪܘܣ ܒܡ̈ܝܐ ܕܬܡܢ ܪ̈ܕܝܢ ܗܘܘ ܣܚܐ ܥܡ ܐܝܠܝܢ ܕܨܒܘ ܿ ܘܥܠ ܐܪܥܐ ܥܒܼܕ ܕܢܫܬܘܐ ܠܢ ܿ ܘܚܬܝܬ ܣܘ̈ܟܐ ܕܐܝ̈ܠܢܐ ܥܒܝ̈ܛܬܐ . ܡܛܠ ܛܠܠܐ ܕܝܢ ܘܒܐܝܩܪܐ ܐܣܬܡܟܢܢ ܿ ܘܗܝܕܝܢ ܣܝܒܪܬܐ ܩܒܠܢܢ . ܘܟܕ ܡܟܝܠ ܒܪܟ ܘܐܘܕܝ ܠܐܠܗܐ ܥܠ ܣܒܥܘܬܢ ܒܥܝܕܐ ܕܥܒܪ̈ܝܐ ܿ ܡܛܠ ܕܥܕܟܝܠ ܥܕܢܐ ܣܓܝ ܐܝܬ ܗܘܐ ܕܢܫܐܠܝܘܗܝ ܥܠ ܡܕܡ ܕܨܿܒܝܢܢ ܐܦܣ ܗܘܐ ܿ ܘܟܕ ܥܣܪܝܢ ܬܡܢ ܗܿܘܝܢ ܗܘܝܢ ܿ ܠܚܕ ܚܕ ܡܕܡ ܕܡܫܐܠ ܗܘܐ ܡܦܫܩ ܗܘܐ ܿ ܘܟܕ ܕܝܢ ܡܟܝܠ ܪܡܫܐ ܩܕܡܢ ܒܒܝܬܐ ܕܒܝܬ ܡܫܪܝܢ ܥܠ ܘܥܡܗ ܟܠܢ ܐܟܚܕܐ ܫܟܒܢ ܀ ܀ ܀","english":"gods were being called, when not even the elements that are made are to be called gods, but only the one who set them in order, as if for the darkness of his own everything to complete, because God is the one who in everything outside is fire and air, the one who, because of his goodness, the elements are not perceptible, but you are enslaved to the service of the elements, you honor them. But what is there to say about the elements, when even the engravings of the soul have no work in them, and not only do you worship them, but as servants you are enslaved in everything, and because of this, in what you have been entrusted, you have sinned and enslaved your own souls to demons. But through the knowledge of God and through good works, you can even become lords, and command demons as servants, and as sons of God you will be heirs of the eternal kingdom. And when he said this, he commanded those who were afflicted by demons and by diseases to approach him, and when they came before him, he placed his hands, prayed over them, and released them, and they were healthy. And this he reminded them and the rest of the people: that here you have been peaceful days, that I may speak with you. When, then, the sick departed, Peter, in the waters of that place, was swimming with those who wished, and on the land he made them recline, and he cut branches of thick trees for shade, and he rested in honor, and then he received the discourse. And when, then, he blessed and gave thanks to God for their satiety in the Hebrew custom, because still many of the crowd were there who asked him about what they wished, he ceased. And when twenty were there, he was explaining to each one what he asked. And when, then, evening came, he entered the house of the lodging, and with him all together slept.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣ̈ܛܘܟܣܐ","severity":"info","text":"The Syriac ܐܣ̈ܛܘܟܣܐ (from Greek στοιχεῖα) means 'elements' (the four classical elements). The passage denies them divinity, contrasting them with the one God who ordered them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The critique of elemental worship reflects a common polemic in early Christian apologetics against pagan nature worship, as seen in the Pseudo-Clementine literature's emphasis on monotheism.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒ̈ܢܝܐ ܕܐܠܗܐ","severity":"info","text":"The phrase 'sons of God' (ܒ̈ܢܝܐ ܕܐܠܗܐ) echoes New Testament usage (e.g., Matthew 5:9, Romans 8:14–17), here promising believers heirship of the eternal kingdom through knowledge and good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes Homily 10 with a narrative shift: after a theological discourse, Peter heals the afflicted, swims, cuts branches for shade, and teaches until evening, ending with communal rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"Peter's healing by laying on of hands and his subsequent swimming and teaching appear in other Pseudo-Clementine recensions, e.g., the Greek Homilies, though details vary.","cites":[{"key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܐܘܪܒ' (line 3) is likely corrupt; the English draft reads 'fire and air,' but the Syriac may be garbled. The sense is reconstructed from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܘܪܒ' is unclear; possibly a scribal error for 'fire and air' (ܢܘܪܐ ܘܪܘܚܐ), but the text as given is corrupt.","The identity of 'the one who set them in order' is ambiguous: it could refer to the biblical God or a Platonic demiurge, but the context favors a monotheistic creator."],"confidence":"medium","notes":[]}]}