{"slug":"dsc-225","id":"syriac:dsc:dsc-225","title":"Pseudo-Clementine Homilies: Homily 12","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":0.008543},"source":{"registry_id":"syriac:dsc:dsc-225","work_id":"dsc-225","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/225"},"stats":{"passages":13,"english_words":4199,"coptic_letters":0,"commentary_units":77,"commentary_kinds":8,"derived_notes":0,"ambiguities":25,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"dsc-225","abstract":"Homily 12 of the Pseudo-Clementine Homilies, attributed to Clement of Rome, survives in a single Syriac manuscript translated from a Greek original. The homily continues the narrative of Peter's missionary travels, opening with a transition to Tripolis in Phrygia and including instructions to companions Zictas and Aquila. The Syriac text shows occasional adaptations to Syriac idiom and may be corrupt or lacunose at the end. It was read in Syriac monastic circles and influenced later canonical collections like the Ethiopic Senodos.","historical_context":"The Greek original of the Pseudo-Clementine Homilies is usually dated to the 4th century CE, likely composed in a Syrian or Palestinian Christian community with Jewish-Christian and anti-Gnostic tendencies. The Syriac translation probably dates to the 5th–6th century, produced in a Syriac-speaking monastic milieu. The work belongs to the genre of apostolic romance or homiletic novel, presenting Peter's teachings and travels. Its transmission is limited: only one Syriac manuscript is known, and textual variants from other copies remain unexamined. The homily reflects the Pseudo-Clementine tradition's emphasis on apostolic authority and the role of companions, and its Syriac version influenced later canonical collections such as the Ethiopic Senodos.","significance":"Homily 12 is significant as part of the Pseudo-Clementine corpus, a key witness to early Christian fiction and Jewish-Christian thought. Its Syriac translation attests to the reception of these texts in Eastern Christian monasticism and their influence on later canonical compilations. The homily's narrative structure and theological themes illuminate the development of apostolic traditions and the portrayal of Peter.","timeline":[{"date":"4th c. CE","event":"Greek original of Pseudo-Clementine Homilies composed, likely in Syria or Palestine."},{"date":"5th–6th c. CE","event":"Syriac translation of Homily 12 produced in a Syriac monastic context."},{"date":"Medieval period","event":"Syriac Pseudo-Clementines influence Ethiopic Senodos and other canonical collections."},{"date":"Modern era","event":"Single Syriac manuscript of Homily 12 preserved; textual variants from other copies unexamined."}],"relations":[{"work":"Pseudo-Clementine Homilies (Greek)","relation":"Greek original of the Syriac translation","key":"dossier:greek-clement-homilies","label":"gap dossier: Clementine Homilies (20 homilies)","url":"https://naxiai.com/christian/gaps/greek-clement-homilies"},{"work":"Ethiopic Senodos","relation":"Influenced by Syriac Pseudo-Clementines","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":"Clementine Epitome Prior","relation":"Related epitome of Pseudo-Clementine material","key":"dossier:greek-clement-epitome-prior","label":"gap dossier: Clementine Epitome (prior recension)","url":"https://naxiai.com/christian/gaps/greek-clement-epitome-prior"},{"work":"Clementine Epitome Altera","relation":"Related epitome of Pseudo-Clementine material","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":"wikipedia:Pseudo-Clementine literature","label":"Pseudo-Clementine literature","url":"https://en.wikipedia.org/wiki/Clementine_literature","reason":"Overview of the corpus to which Homily 12 belongs."},{"key":"hollis:alma990003815950203941","label":"Syriac manuscript of Pseudo-Clementine Homilies","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990003815950203941","reason":"Manuscript witness for the Syriac version."}],"cautions":["The Greek original is dated to the 4th century, but the Syriac translation date is uncertain (5th–6th century).","Only one Syriac manuscript is used; textual variants from other copies remain unexamined.","The Syriac text may be corrupt or lacunose at the end, as the English draft breaks off abruptly.","Authorship is pseudepigraphal; the work is not by Clement of Rome."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000426,"generated":"2026-11-15T01:43:45Z"},"checks":{"work":"dsc-225","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":77,"english_words":4199,"source_letters":11260,"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 12 survives in a single manuscript, likely a translation from the Greek original, with occasional adaptations to Syriac idiom.","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":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Greek original of the Pseudo-Clementine Homilies is usually dated to the 4th century; the Syriac translation may be as early as the 5th–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":"external","lemma":"","severity":"info","text":"The Syriac Pseudo-Clementines were read in Syriac monastic circles and influenced later canonical collections, such as the Ethiopic Senodos.","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 all known Syriac witnesses; only one manuscript is used, so textual variants from other copies remain unexamined.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":13},"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"},"hollis:alma990007732430203941":{"label":"Die Pseudoklementinen","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007732430203941"},"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"}},"segments":[{"i":1,"ref":"p1","source":"ܕܡܢ ܛܪܝܦܘܠܣ ܕܦܝܢܝܩܐ ܿ\nܟܕ ܕܝܢ ܡܟܝܠ ܠܛܪܝܦܘܠܣ ܫܒܩܢܗܿ ܒܪ ܝܘܡܗ ܠܐܪܬܣܘܣ ܐܬܝܢ ܘܬܡܢ ܝܘܡܐ ܚܕ ܩܘܝܢ ܘܗܝܕܝܢ ܐܬܝܢ ܠܐܢܛܕܪܘܣ ܟܕ ܕܝܢ ܣܓܝ̈ܐܐ ܐܝܬܝܗܘܢ ܗܘܘ ܥܡܢ ܦܛܪܘܣ ܠܘܬ ܢܝܩܛܣ ܘܐܩܝܠܐ ܐܡܼܪ ܡܛܠ ܕܟܢܫ̈ܐ ܣܓܝ̈ܐܐ ܕܐܚ̈ܐ ܠܘܝܢ ܠܢ . ܘܠܐ ܗܘܐ ܙܥܘܪ̈ܝܢ ܚܣ̈ܡܐ ܒܡܥܠܝܢ ܕܠܡܕܝܢܬܐ ܡܬܥܝܪܝܢ ܥܠܝܢ ܐܬܚܙܝ ܠܝ ܕܐܬܦܪܣ ܕܐܝܟܢܐ ܐܦܠܐ ܗܢܼܘܢ ܢܬܥܘܟܘܢ ܐܘ ܢܬܟܠܘܢ ܡܢ ܕܠܡܗܘܐ ܥܡܢ . ܐܦܠܐ ܐܢܚܢܢ ܟܕ ܣܓܝ̈ܐܐ ܢܗܘܘܢ ܚܝܪܝܢ ܒܢ ܬܚܝܬ ܚܣܝܡܐ ܕܒܝܫܬܐ ܢܦܠ݀ ܨܿܒܐ ܐܢܐ ܗܟܝܠ ܕܐܢܬ ܢܝܩܛܣ ܘܐܩܝܠܐ ܬܗܘܘܢ ܩܕܡܝܢ ܠܢ ܡܛܘܠ ܬܪܬܝܢ ܨܒܘܿܢ ܕܡܒܕܪܐܝܬ ܢܗܘܐ ܥܠܝܢ ܠܡܕܝܢܬܐ ܕܥܡ̈ܡܐ . ܝܿܕܥ ܐܢܐ ܕܝܢ ܕܡܬܥܝܩܝܢ ܐܢܬܘܢ ܥܠ ܕܥܬܝܕܝܢ ܐܢܬܘܢ ܠܡܫܢܝܘ ܡܢ ܨܐܕܝܢ ܛܘܪܐ . ܐܦܠܐ ܕܬܪ̈ܝܢ ܝܘ̈ܡܝܢ ܟܠܗܘܢܿ ܗܝܡܢܘܢܝ ܕܝܬܝܪܐܝܬ ܡܚܒ ܐܢܐ ܠܟܘܢ ܣܓܝ ܡܢ ܕܐܢܬܘܢ ܠܝ ܿ ܗܕܐ ܕܝܢ ܗܿܘܝܐ ܡܛܠ ܕܒܐܝ̈ܕܝ ܠܐܠܗܐ ܐܬܩܼܪܒܬܘܢܿ ܟܕ ܗܟܝܠ ܚܕܕ̈ܐ ܡܚܒܝܢ ܐܢܚܢܢ . ܠܐ ܠܒܪ ܡܢ ܘܠܝܬܐ ܨܿܒܝܢܢ ܢܗܘܐ . ܣܿܥܪܝܢ ܐܢܚܢܢ ܐܠܐ ܥܠ ܡܕܡ ܕܡܥܕܪ ܐܝܟ ܕܼܨܝܢ ܐܢܚܢܢ ܢܗܘܐ ܒܛܝܠ ܠܢ . ܐܡܿܪ ܐܢܐ ܕܝܢ ܬܘܒ ܕܐܦ ܠܐ ܚܕ ܡܢ ܝܘ̈ܡܐ ܡܢ ܡܠܝ̈ܢ ܡܬܓܠܙܝܢ ܐܢܬܘܢܿ ܗܒܠܝܢ ܓܝܪ ܡܕܝܢܬܐ ܝܕܝ̈ܥܬܐ ܐܝܟ ܕܐܦ ܐܢܬܘܢ ܡܦܣܝܢ ܐܢܬܘܢ ܣܝܡܐ ܠܝ ܬܠܬܐ̈ ܝܪ̈ܚܝܢ ܠܡܩܘܝܘ ܿ ܗܫܐ ܕܝܢ ܒܗܕܐ ܠܕܝܩܝܐ ܕܩܪܝܒܐ ܠܢ ܩܕܡܗܘܢ: ܘܩܕܡ ܬܪ̈ܥܝܗܿ ܟܬܪܘ ܠܢ ܐܢܬܘܢ ܒܠܚܘܕܝܟܘܢ ܡܛܠ ܪܘܒܐ ܐܡܿܪܢܐ . ܥܓܠ ܕܝܢ ܐܝܟ ܕܡܢ ܨܐܕܝ .","english":"Then Tripolis of Phygia. When, therefore, he had left Tripolis, on the same day he came to Arctosus, and there he remained one day, and then he came to Antandrus. When many were with Peter, he said to Zictas and Aquila, because of the many discourses that had been given, and because not a few envious persons in the cities were being stirred up against them, it seemed to me that it was expedient that you should not be hindered or prevented from being with me, nor should you be troubled when many were looking at you under the influence of evil envy. I wish, therefore, that you, Zictas and Aquila, should be before me, because of two purposes: that it might be done hastily for the city of the peoples. I know that you are distressed about what you are about to hear from the side of the mountain. Nor for two days all of them, especially your faith, I love you very much, because you are to me. This, however, is because through my hands you were brought to God. When, therefore, you love one another, you are not outside of me, and you do not wish to be. You do what is helpful, as you are, and you are idle for me. I say, moreover, that not one of the days from the full ones are you circumcised; for the known city is vain, as you also know. You have set for me three months to remain. Now, therefore, in this, before the Lycians who are near you, and before their gates, wait for me, you alone, because of the multitude of the saying. Immediately, then, as from the side.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܡܢ ܛܪܝܦܘܠܣ ܕܦܝܢܝܩܐ","severity":"info","text":"The opening phrase 'Then Tripolis of Phygia' marks a narrative transition, typical of the travel-log structure in the Pseudo-Clementine 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":"term","kind":"term","basis":"glossary","lemma":"ܚܣ̈ܡܐ","severity":"info","text":"The Syriac term ܚܣ̈ܡܐ (ḥesmē) means 'envy' or 'malice,' here describing opponents stirred up against Peter's mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܓܠܙܝܢ","severity":"info","text":"The verb ܡܬܓܠܙܝܢ (mitgazzīn) means 'you are circumcised,' a rare reference to circumcision in a Christian homiletic context, possibly reflecting Jewish-Christian concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܪܝܦܘܠܣ ܕܦܝܢܝܩܐ","severity":"info","text":"Tripolis of Phygia (Phrygia) is a city in Asia Minor; the itinerary reflects the missionary journeys of Peter in the Pseudo-Clementine narrative.","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":"ܡܢ ܨܐܕܝ","severity":"caution","text":"The final phrase 'as from the side' (ܡܢ ܨܐܕܝ) is obscure; the Syriac text may be corrupt or lacunose, as the English draft also breaks off abruptly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܦܛܪܘܣ","severity":"info","text":"Peter's address to Zictas and Aquila reflects the Pseudo-Clementine tradition's emphasis on apostolic authority and the role of companions, preserved in Syriac transmission.","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 'as from the side' (ܡܢ ܨܐܕܝ) is unclear; the text may be incomplete or corrupt.","The reference to 'two days' and 'full ones' is ambiguous; possibly a textual corruption or a reference to a specific period."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܡܩܕܡ ܐܢܐ ܠܟܘܢ ܘܗܟܘܬ ܒܫܠܝܐ ܢܥܘܠ ܘܐܟܚܕܐ ܢܫܪܐ ܿ ܗܕܐ ܕܝܢ ܨܒܐ ܐܢܐ ܕܒܟܠ ܡܕܝܢܐ ܬܗܘܘܢ ܥܿܒܕܝܢ ܿ ܕܗܟܘܬ ܐܦ ܡܢ ܚܣܡܐ ܢܥܪܘܩ ܿ ܐܦ ܐܚ̈ܝܐ ܕܝܢ ܒܒܛܝܠܘܬܐ ܕܝܠܟܘܢ ܕܠܐ ܦܗܝܐ ܒܝܬ ܡܫܪܝܐ ܢܫܟܚܟܘܢ ܿ ܟܕ ܕܝܢ ܗܠܝܢ ܐܡܼܪ ܦܛܪܘܣ ܠܡܬܡܥܘ ܐܬܐܠܨܘ ܟܕ ܐܡܪܝܢ ܠܐ ܛܒ ܡܥܝܩܐ ܠܢ ܗܕܐ ܥܠ ܕܡܢܟ ܡܬܦܩܕܝܢ ܐܢܚܢܢ ܚܕܐ ܡܢܕܡܛܠ ܕܟܠ ܡܕܡ ܚܟܝܡܐܝܬ ܘܛܒܐܝܬ ܣܿܥܪ ܐܢܬ ܘܡܿܠܟ ܐܢܬ ܫܘܝܐܝܬ ܡܢ ܛܝܒܘܬܗ ܕܡܫܝܚܐ ܠܡܬܓܒܝܘ ܿ ܘܕܬܪܬܝܢ ܕܚܕ ܗܘ ܝܘܡܐ ܿ ܐܘ ܬܪ̈ܝܢ ܡܢ ܨܐܕܝܟ ܡܫܢܝܢ ܐܢܚܢܢ ܿ ܟܕ ܐܦ ܗܼܢܘܢ ܣܓ̈ܝܐܝܢ ܕܠܐ ܚܙܝܢ ܐܢܚܢܢ ܠܡܪܢ ܦܛܪܘܣ ܿ ܡܕܡ ܗܟܝܠ ܕܡܬܚܙܐ ܠܟ . ܕܡܥܕܪ ܥܬܝܕܐܝܬ ܥܿܒܕܝܢ ܐܢܚܢܢ ܟܕ ܗܠܝܢ ܗܟܝܠ ܐܡܪܼܘ ܩܕܡܘ ܡܟܝܠ ܟܕ ܦܘܩܕܢܐ ܩܒܠܘ ܿ ܠܥܡܐ ܕܥܡܢ ܠܡܐܡܪ ܿ ܕܠܐ ܟܢܝܫܐܝܬ ܢܗܘܘܢ ܥܠܝܢ ܟܠܗܘܢ ܐܟܚܕܐ ܠܡܕܝܢܬܐ ܟܕ ܕܝܢ ܡܟܝܠ ܗܢܼܘܢ ܐܙܠܘ ܿ ܐܢܐ ܩܠܡܣ ܣܓܝ ܚܕܝܬ ܗܘܝܬ ܿ ܕܨܿܒܐ ܗܘܐ ܕܐܢܐ ܒܠܚܘܕܝ ܐܗܘܐ ܠܘܝܬܗ ܥܡܗ ܿ ܘܐܡܼܪܬ ܠܗ ܛܝܒܘܬܐ ܠܐܠܗܐ ܡܩܒܠܢܐ ܿ ܕܠܐ ܐܝܟ ܕܠܚܒܪ̈ܝ ܐܦ ܠܝ ܫܕܪܬܢܝ . ܟܒܪ ܓܝܪ ܡܢ ܥܩܬܐ ܡܬܚܝܒܠ ܗܘܝܬ ܿ ܗܼܘ ܕܝܢ ܐܡܼܪ ܠܝ . ܡܕܝܢ ܥܘܕ ܐܢ ܗܘܼ ܕܬܬܒܥܐ ܠܨܒܘܬܐ ܠܡܫܕܪܘܬܟ ܡܛܠ ܝܘܠܦܢܐ ܡܢ ܟܪܝܘܬܐ ܡܐܿܬ ܐܢܬ . ܘܠܐ ܡܬܪܥܐ ܗܘܝܬ ܒܢܦܫܟ . ܕܚܠܝܡܐܝܬ ܡܬܒܥܐ ܠܡܣܝܒܪܘ ܡܕܡ ܕܡܛܠ ܐܢܢܩܐ ܗܘܐ . ܐܘ ܠܐ ܡܦܣ ܐܢܬ ܕܒܟܠ ܙܒܢ ܪ̈ܚܡܐ ܒܥܘܗܕܢܗܘܢ ܩܕܡܝܢ ܥܡ ܪ̈ܚܡܝܗܘܢ ܐܝܬܝܗܝܢ ܐܦ ܒܦܓܪ̈ܝܗܘܢ ܪ̈ܚܝܩܝܢ ܐܝܟ ܕܐܦ ܐܢܫܝܢ ܟܕ ܩܪܝܒܝܢ ܐܝܟ ܪ̈ܚܝܩܐ ܠܚܒܪ̈ܝܗܘܢ ܡܬܚܫܒܝܢ .","english":"First, then, I say to you: and thus in peace enter and together lodge. But this I desire, that in every city you should do thus, that also from envy you flee. And also my brothers, in the idleness of your leisure, that you not be found idle in the lodging-place. When, therefore, he said these things, Peter was constrained to consent, while they said, \"It is not good to be distressed for this, because you are commanded to do one thing, since you do everything wisely and well, and you counsel equally with the grace of Christ for election.\" And secondly, that one day, or two, with your help they speak, I do. Since also many who have not seen, I do, to my lord Peter. Whatever, therefore, seems to you, that you will do helpfully, I do. When, therefore, they said these things before, then, when they received the command, to the people who were with him to say, that not sorrowfully they should be upon them, all together to the city. When, therefore, they went, I, Clement, was very glad, because he desired that I alone should be his attendant with him. And I said to him, \"Thanks to God the receiver, that not as my companions also to me you have sent. For I was already being destroyed by affliction.\" He, however, said to me, \"What, then, if that which follows the desire to send you because of teaching from brevity comes, you? And you were not considering yourself, that firmly it follows to endure that which because of necessity was. Or do you not think that at all times the mercies in their former remembrance with their mercies are present also in their bodies, though distant, as also persons when near are considered as distant to their companions?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܩܕܡ ܐܢܐ ܠܟܘܢ","severity":"info","text":"The opening phrase 'First, then, I say to you' marks a new directive from Peter to the brothers, structuring the narrative around travel instructions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܝܒܘܬܐ","severity":"info","text":"The Syriac term ṭaybūṯā ('grace') here refers to Christ's grace, a key theological concept in the Pseudo-Clementine tradition, often linked to divine favor in election.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܢ ܚܣܡܐ ܢܥܪܘܩ","severity":"info","text":"The phrase 'from envy you flee' echoes New Testament exhortations to avoid envy, e.g., Galatians 5:26 or 1 Peter 2:1, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܛܪܘܣ","severity":"info","text":"Peter's role as the authoritative teacher in the Pseudo-Clementine Homilies reflects the early Christian tradition of Peter as the primary apostle, central to the narrative's didactic purpose.","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":"ܘܕܬܪܬܝܢ ܕܚܕ ܗܘ ܝܘܡܐ","severity":"info","text":"The phrase 'And secondly, that one day' introduces a second point in Peter's instruction, showing a rhetorical structure of sequential arguments common in homiletic discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܐܢܐ ܩܠܡܣ","severity":"info","text":"Clement's self-identification as narrator ('I, Clement') aligns with the Pseudo-Clementine tradition where Clement of Rome is the first-person narrator, a device that enhances the work's authority and reception in Syriac Christianity.","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 Syriac phrase ܡܢ ܨܐܕܝܟ ܡܫܢܝܢ ('with your help they speak') is ambiguous: it may mean 'with your help they speak' or 'with your help they are spoken of'; the English draft takes the former.","The clause ܕܠܐ ܟܢܝܫܐܝܬ ܢܗܘܘܢ ܥܠܝܢ ('that not sorrowfully they should be upon them') is syntactically unclear; the English draft interprets it as an instruction to avoid sorrowful behavior."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܐܢܐ ܐܡܿܪܬ ܕܠܡܐ ܬܣܒܪ ܠܟ ܡܪܢ ܕܕܠܡܐ ܡܕܡ ܪܥܝܢܐ ܿ ܐܘ ܕܠܐ ܦܘܪܫܢܐ ܗܟܘܬ ܐܚܒܬܟ ܿ ܐܠܐ ܡܛܠ ܕܐܢܬ ܗܘ ܿ ܒܕܘܟܬ ܐܢܫܐ ܐܝܬ ܠܝ ܒܕܘܟܬ ܐܒܐ ܘܐܡܐܡ ܘܐܚ̈ܐ . ܘܒܬܪ ܐܠܐ ܥܠܬܐ ܠܫܪܪܐ ܕܡܚܐ ܠܝ ܿ ܐܢܬ ܗܘܼܝܬ ܠܝ ܡܛܠ ܗܢܐ ܨܿܒܐ ܐܢܐ ܕܒܟܠܙܒܢ ܥܡܟ ܐܗܘܐ . ܕܚܠ ܐܢ ܕܝܢ ܐܦ ܡܢ ܪܓܬܐ ܕܥܠܝܡܘܬܝ ܿ ܕܕܠܡܐ ܟܕ ܡܢ ܨܐܕܝܟ ܐܫܢܐ ܿ ܐܚܪܢܐ ܠܒܪ ܡܢ ܡܐ ܕܐܝܬܝ ܐܗܘܐ ܿ ܐܦܢ ܓܝܪ ܛܒ ܬܟܝܠ ܐܢܐ . ܕܐܦܢ ܡܢ ܨܐܕܝܟ ܐܫܢܐ . ܡܢ ܪܓܬܐ ܠܐ ܚܐܒ ܐܢܐ . ܐܠܐ ܗܕܐ ܛܒ ܦܩܚܐ ܠܝ ܿ ܘܫܪܝܪܐܝܬ ܕܐܡܝܢܐܝܬ ܕܥܡܟ ܐܗܘܐ ܥܠ ܕܡܩܕܡ ܐܢܐ ܠܡܒܗܬ ܡܢܟ . ܥܗܝܕܢܐ ܕܝܢ ܕܐܡܼܪܬ ܒܩܨܪܝܐ . ܕܐܝܢܐ ܕܨܒܐ ܕܟܐܢܐܝܬ ܢܬܠܘܐ ܠܝ ܢܬܠܘܐ . ܟܐܢܐܝܬ ܕܝܢ ܕܐܡܪܬ ܣܒܪ ܐܢܐ ܠܐܢܫ ܡܢ ܐܢܫ̈ܘܗܝ ܿ ܐܘ ܠܐܢܬܬܐ ܒܪܬ ܪܥܝܢܿ ܡܛܠ ܗܢܐ ܐܢܐ ܒܟܠܡܕܡ ܥܗܢ ܐܢܐ ܠܠܘܝܬܟ . ܘܐܠܘ ܨܿܒܐ ܗܘܝܬ ܛܝܒܘܬܐ ܪܒܬܐ ܠܡܣܥܪ ܨܐܕܝ ܿ ܦܿܩܕ ܗܘܝܬ ܠܝ ܒܕܘܟܬ ܥܼܒܕܐ ܠܡܫܡܫܘܬܟ . ܦܛܪܘܣ ܕܝܢ ܓܚܟ ܥܠ ܗܕܐ ܘܐܡܼܪ ܿ ܡܢܐ ܓܝܪ ܣܿܒܪ ܐܢܬ ܐܘ ܩܪܡܣܝ ܿ ܠܐ ܓܝܪ ܐܠܨܐ ܗܝ ܨܒܘܬܐ ܕܐܢܬ ܠܝ ܕܘܟܬ ܥܒ̈ܕܐ ܬܡܠܐ ܿ ܘܐܠܘ ܡܢܘ ܠܒܘ̈ܫܐ ܗܠܝܢ ܫܦܝܪ̈ܐ ܕܢܚ̈ܬܐ ܘܥܙܩ̈ܬܐ ܢܛܪ . ܡܢܘ ܕܝܢ ܬܘܒ ܡܐܟ̈ܠܬܐ ܒܣܝ̈ܡܬܐ ܘܬܘ̈ܩܢܐ ܡܝܬܪ̈ܐ ܢܛܝܒ ܠܝ ܿ ܗܠܝܢ ܕܡܛܠ ܫܘܚ̈ܠܦܝܗܘܢ ܥܠ ܐܘ̈ܡܢܐ ܣܓܝ̈ܐܐ ܣܢܝܩܝܢ . ܘܫܪܟܐ ܕܐܚܪ̈ܢܝܬܐ ܗܠܝܢ ܕܠܒܢ̈ܝ ܐܢܫܐ ܕܒܥܝܢܘܬܐ ܕܠܝܚܝܢ ܐܝܟ ܕܠܚܝܘ̈ܬܐ ܪ̈ܘܪܒܬܐ ܡܢ ܥܠܘܒܘܬܐ ܡܬܬܩܢܢ ܐܠܐ ܗܕܐ ܬܪܥܝܬܐ ܥܠ ܪܥܝܢܟ ܣܠܼܩܬ ܡܛܠ ܕܠܐ ܡܦܣ ܐܢܬ ܒܥܘܡܪܢ ܕܒܠܚܡܐ ܗܘ ܒܠܚܘܕ ܘܒܙ̈ܝܬܐ ܡܬܚܫܚܝܢ ܐܢܚܢܢ ܿ ܘܟܡܐ ܙܒ̈ܢܝܢ ܒܝܪ̈ܩܘܢܐ .","english":"And I said this, lest you think that I am sick, or that I have some thought, or that I have no discernment, that I thus loved you. But because you are the one, in place of a man, I have in place of a father and mother and brothers. And after that, for the sake of the truth that strikes me, you have been to me. For this reason I wish that at all times I be with you. But I also fear, on account of the desire of my youth, lest when I am with you, I might become another outside of what I am. For I also trust well that even when I am with you, I do not sin from desire. But this one thing pleases me well, and truly that I may be peacefully with you, because I am beforehand ashamed of you. But concerning what I said in Caesarea, that whoever wishes may chastely hang me, let him hang. But chastely I said, I hope for a man from his men, or for a woman of noble thought. For this reason I am mindful of your service in everything. And if I had wished to do a great favor for you, I would have commanded you to be in the place of a servant for your service. But Peter laughed at this and said, What then do you think, O Clement? For it is not a constrained necessity that you should fill the place of servants for me yesterday. And if these beautiful garments of robes and girdles are preserved, and also again these sweet foods and excellent dishes are prepared for me, these on account of whose changes many nations are distressed. And the rest of these other things which delight the hearts of men who are pressed by want, like great beasts, are furnished by greed. But this thought came upon your mind because you are not accustomed to a dwelling where bread alone and olives are used. And how many times in vegetables.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܓܬܐ","severity":"info","text":"The Syriac ܪܓܬܐ (regtā) can mean 'desire' or 'passion,' often with a negative connotation of youthful lust. The speaker fears his own impulses while with Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܩܨܪܝܐ","severity":"info","text":"The reference to Caesarea (ܒܩܨܪܝܐ) recalls an earlier episode in the Pseudo-Clementine narrative where Clement offered himself for chastisement. This links to Homily 12's continuity.","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":"ܟܐܢܐܝܬ","severity":"info","text":"The phrase 'chastely hang me' (ܟܐܢܐܝܬ ܢܬܠܘܐ) echoes ascetic ideals found in Syriac monastic literature, where hanging or suspension symbolizes extreme self-discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܛܪܘܣ ܕܝܢ ܓܚܟ","severity":"info","text":"Peter's laughter (ܓܚܟ) marks a shift from Clement's earnest speech to Peter's ironic response, highlighting the homily's dialogic structure and Peter's role as a wise teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠܚܡܐ ܗܘ ܒܠܚܘܕ ܘܒܙ̈ܝܬܐ","severity":"info","text":"The mention of 'bread alone and olives' reflects a simple, ascetic diet typical of early Christian communities in Syria, contrasting with the luxurious foods Peter criticizes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܡܐ ܙܒ̈ܢܝܢ ܒܝܪ̈ܩܘܢܐ","severity":"caution","text":"The final phrase 'and how many times in vegetables' is syntactically incomplete in Syriac, possibly a scribal break or ellipsis. The English draft omits it, suggesting a textual issue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܪܓܬܐ could be read as either 'desire' (neutral) or 'lust' (negative); the context of youthful fear supports the latter.","The phrase ܘܟܡܐ ܙܒ̈ܢܝܢ ܒܝܪ̈ܩܘܢܐ is ambiguous in meaning and may be a fragment or gloss."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܘܬܘܒ ܕܝܢ ܕܟܘܬܢܝܐ ܐܚܪܝܬܐ ܐܘ ܡܪܛܘܛܐ ܠܝܬ ܠܢ ܿ ܐܠܐ ܐܢ ܗܢܐ ܕܥܛܦ ܐܢܐ ܘܥܠ ܐܚܪܢܐ ܠܐ ܣܢܝܩ ܐܢܐ . ܡܛܝܪ ܓܝܪ ܕܪܥܝܢܝ ܒܗܠܝܢ ܕܠܥܠܡ ܚܐܪ ܘܡܢ ܗܠܝܢ ܕܗܪܟܐ ܡܕܡ ܠܐ ܦ݀ܩܕ . ܪܥܝܢܟ ܕܝܢ ܕܝܠܟ ܛܒܐ ܩܒܠܬ ܿ ܘܡܬܕܡܪܢܐ ܕܐܝܟܐܢ ܓܒܪܐ ܡܢ ܚܝ̈ܐ ܡܝܬܪ̈ܐ ܥܓܠ ܠܐܝܠܝܢ ܕܐܟܦܼܢ ܫܚܠܦܬ ܥܘܡܪܟ ܿ ܐܢܚܢܢ ܓܝܪ ܡܢ ܛܠܝܘܬܢܿ ܐܢܐ ܘܐܢܕܪܝܘܣ ܐܚܝ ܿ ܠܐ ܗܘܐ ܒܚܠܘܕ ܒܥܘܬܪܐ ܠܐ ܐܬܪܒܝܢ ܐܠܐ ܡܢ ܡܣܟܢܘܬܐ ܐܦ ܠܘܬ ܦܥܠܘܬܐ ܡܛܝܢ ܿ ܡܛܠ ܗܢܐ ܗܫܐ ܕܠܝܠܐܝܬ ܥܡܠܐ ܡܣܝܒܪܝܢ ܐܢܚܢܢ ܿ ܐܠܘ ܗܟܝܠ ܠܝ ܡܬܛܦܝܣܼ ܗܘܝܬ ܠܝ . ܫܒܩ ܗܘܝܬ ܠܓܒܪܐ ܦܥܠܐ ܕܘܟܬ ܥܒܼܕ ܐܠܡܡܠܝܘ ܠܟ . ܐܢܐ ܕܝܢ ܟܕ ܫܡܥܬ ܛܒ ܟܪܝܬ ܠܝ . ܘܕܡ̈ܥܝ ܨܪ ܘܬܘܪܬ ܕܐܝܕܐ ܬܪܥܝܬܐ ܐܡܪ ܓܒܪܐ ܕܥܠܡܐ ܟܠܗ ܒܨܝܪ ܡܢܗ ܿ ܗܘ ܕܝܢ ܟܕ ܚܙܢܝ ܕܒܟܐ ܐܢܐ . ܥܠ ܕܠܡܢܐ ܡܫܐܠ ܗܘܐ . ܐܢܐ ܕܝܢ ܐܡܼܪܬ ܠܗ ܿ ܡܢܐ ܗܝ ܣܟܠܘܬܝ ܕܗܕܐ ܡܠܬܐ ܠܘܬܝ ܬܐܡܪ ܿ ܘܦܛܪܘܣ ܐܬܝܒܢܝ ܕܐܢܬ ܗܘ ܠܘܩܕܡ ܐܣܼܟܠܬ ܕܐܦܝܣܬܢܝ . ܠܡܫܡܫܘܬܢܝ ܿ ܐܢܐ ܕܝ ܢܐܡܪܬ ܿ ܠܐ ܗܘܬ ܫܘܝܐ ܗܕܐ . ܠܝ ܓܝܪ ܕܗܕܐ ܠܘܬܟ ܐܣܥܘܪ ܛܒ ܝܐܝܐ ܿ ܠܟ ܕܝܢ ܠܟܪܘܙܗ ܕܐܠܗܐ ܘܠܡܚܝܢܐ ܕܢܦ̈ܫܬܢ ܠܐ ܙܕܩܐ ܗܕܐ . ܘܦܛܪܘܣ ܐܡܿܪ ܡܫܬܡܥ ܗܘܝܬ ܠܟ ܟܒܪ ܿ ܐܠܘ ܠܐ ܕܡܪܢ ܗܘ ܕܐܬܼܐ ܠܥܠܡܐ ܟܠܗ ܠܡܚܝܘ ܿ ܟܕ ܡܢ ܟܠ ܐܢܫ ܚܐܪܝ ܗܘܐ . ܡܢܐ ܕܝܢ ܐܡܿܪ ܗܘ ܕܗܼܘ ܒܠܚܘܕܘܗܝ ܒܪܚܐܪܐ ܐܝܬܘܗܝ ܥܒܕܘܬܐ ܣܝܒܪ ܕܠܢ ܢܠܦ ܕܠܐ ܢܗܘܐ ܒܗܬܝܢ ܠܐܚܝ̈ܢܕܘܟܬ ܥ̈ܒܼܕܐ ܠܡܠܡܝܘ ܿ ܘܐܢܐ ܐܡܪܬ ܕܠܐ ܪܥܝܢܐ ܐܝܬܝ ܕܣܒܪ ܐܢܐ ܕܒܡܠܬܐ ܐܙܟܝܟ . ܗܕܐ ܕܝܢ ܠܛܝܒܘܬܗ ܕܐܠܗܐ ܡܘܕܐ ܐܢܐ ܕܒܕܘܟܬ ܐܢܫ̈ܝ ܠܟ ܐܫܟܚܬ ܿ ܗܘܼ ܕܝܢ ܐܡܼܪ ܠܝ ܫܪܝܪܐܝܬ ܠܝܬ ܟ .","english":"And again, there is no other end or purpose for me, but that I am concerned and do not care about others. For my mind is free from these things of the world, and it commands nothing of these things here. I have received your good thought, and I am amazed that such a man, with such excellent life, quickly changed your dwelling for the sake of those who are in need. For I was brought up from my youth with Andraios my brother, not only in wealth, but also in poverty, and I even reached the point of labor. Therefore, now I endure labor night and day. If, then, I had been pleasing to you, I would have left the working man in the place of a servant to serve you. But I, when I heard, was greatly grieved, and my tears flowed, and I was troubled, and the man said that the whole world is less than him. He, when he saw that I was weeping, began to ask why. I said to him, \"What is my folly that you say this word to me?\" And Peter answered that I was the first to be foolish, for I had entrusted myself to his service. I said, \"This was not fitting. For it is not fitting for me to do this to you; but for you, the herald of God and the savior of souls, this is not proper.\" And Peter said, \"I have been listening to you for a long time. If it were not for the Lord who came into the world to save, when every man would be free, what would he say, who alone is free, that he endures slavery for you, so that you may learn not to be ashamed to serve servants?\" And I said that I have no thought that I think I can overcome you with words. This I confess to the grace of God, that I found you in the place of men. He said to me, \"Truly, there is no...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܛܘܛܐ","severity":"info","text":"The Syriac term ܡܪܛܘܛܐ (mrṭwṭʾ) likely means 'purpose' or 'aim', though the root is rare. The English draft renders it as 'purpose', which is plausible given the context of Clement's self-justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܚܢܢ","severity":"info","text":"The name ܐܢܚܢܢ (ʾḥḥ) is a Syriac rendering of 'Aquila', a companion of Clement. The English draft transliterates as 'Andraios', but the Syriac points to 'Aquila', a known figure 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":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects the Pseudo-Clementine theme of Clement's renunciation of wealth and social status, as he describes being raised in both wealth and poverty. This aligns with the homily's narrative of conversion and discipleship.","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":"","severity":"info","text":"Peter's statement about the Lord who 'came into the world to save' echoes the Gospel of John (e.g., John 3:17) and is a common Christological motif in Syriac Christian literature, emphasizing salvation as liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue between Clement and Peter, structured as a series of exchanges where Clement expresses humility and Peter corrects him. The narrative advances the theme of service and freedom in discipleship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., ܕܐܝܟܐܢ ܓܒܪܐ ܡܢ ܚܝ̈ܐ ܡܝܬܪ̈ܐ ('such a man with excellent life'), which the English draft interprets as referring to Peter's change of dwelling. The exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'working man' (ܓܒܪܐ ܦܥܠܐ) is ambiguous: it may refer to a literal servant or be a metaphor for Clement's former self.","The phrase 'the man said that the whole world is less than him' could be attributed to either Clement or Peter; the Syriac syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܕܩܪܝܒ ܒܓܢܣܐ ܘܐܢܐ ܐܡܪܬ ܐܝܬܝܗܘܢ ܠܝ ܣ̈ܓܝܐܐ ܒ̈ܢܝ ܛܘܗܡܐ ܕܡܝܬܪ̈ܝܢ ܘܠܩܣܪ ܢܩܝܦܝܢ ܡܛܠ ܗܐܢ ܓܝܪ ܐܦ ܠܐܒܝ ܐܝܟ ܕܠܒܪ ܬܪܒܝܬܗ ܗܘ ܩܣܪ ܐܢܬܬܐ ܒܪܬ ܛܘܗܡܐ ܥܩܒ ܗܘܐ ܕܡܢܗ ܗܘܼܘ ܠܗ ܬܪ̈ܝܢ ܒ̈ܢܝܢ ܗܠܝܢ ܕܡܢܝ ܩܫ̈ܝܫܝܢ ܕܐܝܬܝܗܘܢ ܗܘܘ ܬܐܡ̈ܐ ܘܛܠ ܕܛܡܝܢ ܗܘܘ ܠܚ̈ܕܕܐ ܐܝܟ ܕܗܼܘ ܐܒܝ ܡܫܬܥܐ ܗܘܐ ܠܝ . ܐܢܐ ܓܝܪ ܠܐ ܥܗܝܕ ܐܢܐ ܠܗܘܢܿ ܛܠܐ ܗܘܝܬ ܓܝܪ ܗܝܕܝܢ ܥܕܟܝܠ ܿ ܠܐܡܝ ܕܝܢ ܫܡܗܿ ܗܘܐ ܡܛܪܕܘܪܐ ܘܠܐܒܝ ܕܝܢ ܦܘܣܛܝܢܘܣ ܘܠܐܚܝ̈ ܕܝܢ ܠܚܕ ܦܘܣܛܝܢܘܣ ܘܠܐܚܪܢܐ ܦܘܣܛܘܣ ܟܕ ܐܢܐ ܒܚܪܬܐ ܡܢ ܒܬܪܗܘܢ ܐܬܝܠܕܬ ܿ ܘܟܕ ܒܪ ܚܡܫ ܫ̈ܢܝܢ ܗܘܝܬ ܠܐܢܡܝ ܚܠܡܐ ܐܬܚܙܝ ܿ ܗܠܝܢ ܐܒ ܐܡܼܪ ܗܘܐ ܕܡܘܕܥܐ ܗܘܬ ܠܗܿ ܕܐܢ ܟܕ ܕܒܝܪܐ ܬܪ̈ܝܢ ܒ̈ܢܝܗܿ ܡܢ ܪܗܘܡܐ ܠܐ ܬܦܘܩ ܿ ܥܕ ܫ̈ܢܝܢ ܥܣܪ ܒܡܘܬܐ ܒܝܫܐ ܥܡܗܘܢ ܬܐܒܕ ܐܒܝ ܗܟܝܠ ܡܛܠ ܕܛܒ ܡܚܒ ܗܘܐ ܠܗܘܢܿ ܙܘܕ ܗܘܐ ܒܥܒܕ̈ܐ ܘܒܐܡܗ̈ܬܐ ܘܐܘܬܒ ܐܢܘܢ ܒܐܠܦܐ ܘܠܐܬܢܣ ܫܕܪ ܗܘܐ ܐܢܘ݀ܢ ܒܕܚܕܐ ܢܬܪܕܘ݀ܢ ܠܝ ܕܝܢ ܒܠܚܘܕ ܒܐܠܦܐ ܘܠܐܬܢܣ ܫܕܪ ܗܘܐ ܐܢܘ݀ܢ ܕܒܚܕܐ ܢܬܪܕܘ݀ܢ ܠܝ ܕܝܢ ܒܠܚܘܕ ܒܪܐ ܐܝܟ ܕܠܦܘܪܓܝܐ ܐܚܝܕ ܗܘܐ ܿ ܟܕ ܡܘܕܐ ܗܘܐ ܕܐܦܢ ܠܝ ܒܠܚܘܕܝ ܠܐ ܦܩܼܕ ܚܠܡܐ ܕܡܢ ܪܗܘܡܐ ܥܡ ܐܡܝ ܠܡܦܩ ܿ ܟܕ ܕܝܢ ܡܟܝܠ ܫܢܬܐ ܫܠܡܬ ܐܒܝ ܢܦܩܬܐ ܫܕܪ ܗܘܐ ܠܗܘ݀ܢ ܘܕܒܚܕܐ ܢܐܠܦ ܐܝܟܢܐ ܐܝܬܝܗܘܢ ܗܠܝܢ ܕܝܢ ܕܐܫܬܕܪܘ ܠܐ ܦܢܘ ܿ ܠܫܢܬܐ ܕܝܢ ܕܬܠܬ ܐܒܝ ܬܘܒ ܒܥܩܬܗ . ܐܚܪ̈ܢܐ ܥܡ ܙܘ̈ܕܐ ܫܕܪ ܗܘܐ . ܗܠܝܢ ܕܠܫܢܬܐ ܕܐܪ̈ܒܥ ܗܦܟܘ ܟܕ ܐܡܪܝܢ ܕܐܦܠܐ ܙܘ̈ܕܐ ܫܕܪ ܗܘܐ . ܗܠܝܢ ܕܠܫܢܬܐ ܕܐܪ̈ܒܥ ܗܦܟܘ ܟܕ ܐܡܪܝܢ ܕܐܦܠܐ ܠܐܡܝ ܐܦܠܐ ܐܠܚܝ̈ ܐܫܟܚܘ .","english":"that are near in body, and I said, I have many of my own kindred who are better, and to Caesar, my relatives, because indeed also to my father, as if outside his upbringing, that Caesar, a woman of noble birth, was about to be married, who would bear him two sons, these who were twins and who were polluted, as my father used to tell me. For I do not remember, for I was a child at that time until now. My mother’s name was Matrodora, and my father’s name was Postianus, and my brothers, one Postianus and the other Postus, when I was born last after them. And when I was five years old, a dream appeared to my mother. My father used to say that it was revealed to her that if she did not go out of Rome with her two sons, within ten hours she would perish with them in an evil death. My father, therefore, because he loved them well, provided them with provisions and servants, and placed them on a ship and sent them to Athens. But me alone he sent on a ship to Athens, as if for education. When he confessed that he had sent me alone, he did not command the dream that she should not go out of Rome with my mother. When, therefore, the hour was completed, my father sent them out, and on the same ship they were, these who were sent, but they did not arrive. At the third hour, my father again sent others with provisions. These, at the fourth hour, returned, saying that not even the provisions had been sent. These, at the fourth hour, returned, saying that neither my mother nor my brothers were found.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܣܪ","severity":"info","text":"The Syriac ܩܣܪ (qesar) is a transliteration of Greek Καῖσαρ, used here as a personal name, not a title. The English draft renders it as 'Caesar'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܗܡܐ","severity":"info","text":"The Syriac ܛܘܗܡܐ (ṭuhmā) means 'kindred' or 'family stock', rendered in the English draft as 'kindred'. It reflects the Greek γένος in the source tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܛܪܕܘܪܐ","severity":"info","text":"The name ܡܛܪܕܘܪܐ (Maṭrodōrā) is a Syriac rendering of Greek Μητροδώρα, a feminine name meaning 'gift of the mother'. It appears only here in the Syriac Clementine corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܣܛܝܢܘܣ","severity":"info","text":"The name ܦܘܣܛܝܢܘܣ (Pōsṭīānōs) is a Syriac adaptation of Latin Postianus, a Roman cognomen. The variant ܦܘܣܛܘܣ (Pōsṭōs) for the second brother reflects a shortened form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܠܡܐ","severity":"info","text":"The dream motif (Syriac ܚܠܡܐ, ḥelmā) parallels the Clementine Recognitions (1.1–2), where a dream warns the mother to flee Rome. The Syriac version here expands the narrative with specific time intervals.","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":"ܠܐ ܦܩܼܕ ܚܠܡܐ","severity":"caution","text":"The Syriac phrase 'he did not command the dream' is syntactically ambiguous: it may mean the father did not obey the dream's command, or that the dream did not command regarding the narrator. The English draft adopts the latter reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܐ ܦܩܼܕ ܚܠܡܐ' (lā pqaḏ ḥelmā) is ambiguous: it could mean the father did not obey the dream's command, or that the dream did not give a command about the narrator. The English draft takes the latter interpretation.","The temporal sequence of the sending of the ship and the return of the messengers is unclear: the Syriac may imply multiple attempts or a single failed voyage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܐܦ ܠܐ ܠܡ ܬܘܒ ܡܢ ܡܢ ܪܫܝܬܐ ܠܐܬܢܣ ܥܠܝܠ ܗܘܐ ܠܗܘܢ ܡܢ ܗܡܟܐ ܐܦܠܐ ܥܠ ܥܩܒܬܗܘܢ ܠܡܩܡ ܐܫܟܚܘ ܿ ܐܒܝ ܕܝܢ ܟܕ ܗܠܝܢ ܫܡܥ ܡܢ ܟܪܝܘܬܐ ܣܓܝܐܬܐ ܬܗܿܪ ܗܘܐ ܘܠܐ ܝܕܥ ܗܘܐ ܐܝܟܐ ܢܒܥܐ ܐܢܘܢܿ . ܘܕܒܪܢܝ ܠܝ ܘܠܠܡܐܢܐ ܢܚܬ ܗܘܐ . ܘܠܣܘܓܐܐ ܕܐܠܦܪ̈ܢܐ ܡܫܐܠ ܗܘ ܕܕܠܡܐ ܠܐܢܫ ܫܡܝܥ ܐܘ ܚܙܐ ܒܐܠܦ̈ܐ ܕܐܒܕ ܒܗܠܝܢ ܐܪ̈ܒܥ ܫ̈ܢܝܢ . ܘܟܕ ܗܘܼ ܠܗܠ ܐܡܿܪ ܗܘܐ . ܘܐܚܪܢܐ ܠܓܒܐ ܐܚܪܢܐ ܡܫܐܠܦ ܗܘܐ ܿ ܕܕܠܡܐ ܐܢܫ ܚܙܼܐ ܦܓܪܐ ܕܐܢܬܬܐ ܘܕܬܪ̈ܝܢ ܒ̈ܢܝܗ ܕܡܢ ܝܡܐ ܐܫܬܕܝܘ ܿ ܘܟܕ ܣܓܝ̈ܐܬܐ ܐܡܪܝܢ ܗܘܘ ܠܢ ܡܕܡ ܫܪܝܪܐܝܬ ܠܐ ܐܡܼܪܘ ܠܢ . ܘܡܢ ܦܘܫܟܐ ܕܡܢ ܣ̈ܓܝܐܐ ܿ ܠܝ ܡܟܝܠ ܒܪܗܘܡܐ ܫܒܩܢܝ ܗܘܐ . ܟܕ ܐܝܬܝ ܒܪ ܫ̈ܢܝܢ ܥܣܪ ܿ ܘܗܟܘܬ ܟܕ ܒܿܟܐ ܠܒܥܬܗܘܢ ܢܦܼܩ ܿ ܘܡܢ ܗܝܕܝܢ ܘܥܕܡܐ ܠܗܫܐ . ܡܕܡ ܥܠܘܗܝ ܠܐ ܐܫܟܚܬ ܠܡܐܠܦ ܿ ܣܒܪ ܢܐ ܕܝܢ ܕܐܦ ܗܘܼ ܒܕܟ ܡܝܬ ܠܗ ܿ ܐܘ ܡܢ ܥܩܬܐ ܐܙܕܟܝ ܐܘ ܢܘܓܐ ܗܘܐ . ܕܗܕܐ ܕܝܢ ܟܒܪ ܓܕܫܬ ܿ ܢܘܓܐ ܕܥܣܪ̈ܝܢ ܫ̈ܢܝܢ ܕܥܒܼܪ ܡܣܒܪ ܠܝ ܿ ܦܛܪܘܣ ܕܝܢ ܟܠ ܗܠܝܢ ܫܡܼܥ ܡܢ ܟܪܝܘܬܐ ܣܓܝܐܬܐ ܒܟܼܐ . ܘܠܐܝܠܝܢ ܕܥܡܗ ܐܡܼܪ ܗܘܐ . ܗܠܝܢ ܐܠܘ ܓܕܫ ܠܐܝܠܝܢ ܕܕܚܼܠ ܡܢ ܐܠܗܐ ܕܠܐܒܘܗܝ ܕܗܢܐ ܓܕܫ ܒܪܥܝܢܐ ܕܕܚܠܬ ܐܠܗܐ ܥܠܬܗ ܠܒܝܫܐ ܣܐܡ ܗܘܐ . ܗܠܝܢ ܠܥܡ̈ܡܐ ܕܘ̈ܝܐ ܓܕܫܢ . ܘܐܢܚܢܢ ܠܐ ܝܕܥܝܢ ܐܢܚܢܢ ܕܘ̈ܝܐ ܩܪܝܬ ܐܢܘܢ ܕܐܦ ܬܢܢ ܒܓܕܫ̈ܐ ܡܘܦܝܢ . ܡܢ ܗܘ ܣܒܪܐ ܕܠܗܠ ܡܣܬܠܝܢ ܘܠܥܠܡ ܡܫܬܢܩܝܢ . ܐܝܠܝܢ ܓܝܪ ܕܒܕܚܠܬ ܐܠܗܐ ܡܣܝܒܪܝܢ ܠܬܒܥܬܐ ܗܘ ܕܡܕܡ ܕܐܣܟܠܘ ܚܫܝܢ . ܟܕ ܕܝܢ ܗܠܝܢ ܦܛܪܘܣ ܐܡܼܪ . ܚܕ ܡܢܢ ܚܠܦ ܟܠܢ ܐܡܪܚ ܠܡܣܘܬܗ ܿ ܕܒܩܘܕܡܐ ܠܐܪܕܘܣ ܓܙܪܬܐ . ܒܝܡܐ ܢܥܘܠ ܕܦܪܝܩܐ ܐܣ̈ܛܕܘܬܐ ܫܬܐ ܘܠܐ ܟܘܠܗܘܢ ܐܝܟ ܡܛܠ ܚܙܬܐ ܕܗܠܝܢ ܬܪ̈ܝܢ ܥܡ̈ܘܕܐ .","english":"nor again did the beginning of the matter take place in vain, for it was not possible for them to stand upon their heels. But my father, when he heard these many calamities, was amazed and did not know where to turn. And he took me and my mother and went down, and he was asking the many sailors whether anyone had heard or seen the ships that were lost in those four hours. And while he was saying this, others on the other side were asking whether anyone had seen the body of the woman and her two sons who were cast into the sea. And although many were saying something to him, they truly said nothing to him. And from the confusion of the many, they left me in Rome when I was ten years old. And thus, when he wept, he went out from their presence, and from then until now I have not been able to learn anything about him. I think that either he died in the same way, or he was overcome by grief, or he went mad. For this has already happened: a madness of twenty years that has passed, I think. But Peter, when he heard all these many calamities, wept, and said to those with him: \"These things happen to those who fear God, because to the father of this one it happened through the intention of the fear of God, which placed an evil cause. These things happen to the nations of the Jews, and they do not know that they call the Jews 'the poor,' because they also are subject to terrible events. From that hope they are consoled and are always troubled. For those who endure through the fear of God, the reward is that whatever they have suffered is fitting.\" When Peter said this, one of those present said to him in reply: \"First, to the island of Aradus, in the sea of the wicked, six pillars and not all of them, because of the sight of those two columns.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܩܒܬܗܘܢ","severity":"info","text":"The phrase 'stand upon their heels' (ܥܠ ܥܩܒܬܗܘܢ ܠܡܩܡ) is a Syriac idiom meaning to resist or to recover from a setback, here indicating the impossibility of reversing the calamity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘ̈ܝܐ","severity":"info","text":"The term ܕܘ̈ܝܐ (dawayyā) means 'the poor' or 'the wretched,' and is used here as a designation for Jews, reflecting a common early Christian polemical trope that Jews are 'poor' in a spiritual or eschatological sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܕܘܣ ܓܙܪܬܐ","severity":"info","text":"Aradus (ܐܪܕܘܣ) is an island off the coast of Phoenicia (modern Arwad, Syria). The reference to 'six pillars' and 'two columns' may allude to local landmarks or a lost narrative detail, possibly from a source about Peter's travels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܛܪܘܣ ܕܝܢ","severity":"info","text":"Peter's weeping and speech mark a structural shift from Clement's personal narrative to Peter's theological interpretation, framing the preceding calamities as a lesson on divine providence and Jewish suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܘ̈ܝܐ ܩܪܝܬ","severity":"info","text":"The identification of Jews as 'the poor' (ܕܘ̈ܝܐ) parallels a motif in the Pseudo-Clementine literature where Jews are depicted as enduring suffering due to their rejection of Christ, echoing themes in Homily 3 and the Recognitions.","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":"ܐܣ̈ܛܕܘܬܐ ܫܬܐ","severity":"caution","text":"The phrase 'six pillars' (ܐܣ̈ܛܕܘܬܐ ܫܬܐ) is obscure; the Syriac text may be corrupt or lacunose here, as the English draft shows a break ('and not all of them, because of the sight of those two columns'). The intended sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one of those present' who responds to Peter is not specified; the Syriac reads ܚܕ ܡܢܢ ܚܠܦ ܟܠܢ ('one from among them').","The reference to 'six pillars' and 'two columns' is unclear; it may be a fragment of a lost miracle story or a topographical detail."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܕܓܘܦܢܐ ܕܐܝܬ ܗܘܘ ܬܡܢ ܕܥܘܒܝܐ ܣܓܝܐܐ ܐܝܬ ܗܘܐ ܠܗܘܢܿ ܦܛܪܘܣ ܕܝܢ ܟܕ ܫܡܼܥ ܐܦܣ ܠܢ ܟܕ ܐܡܿܪ ܕܐܡܬܝ ܕܡܢ ܐܠܦܐ ܬܦܩܘܢܿ ܠܐ ܟܢܫܝܐܝܬ ܟܠܟܘܢ ܐܟܚܕܐ ܬܗܘܘܢ ܐܙܠܝܢ ܠܡܚܙܐ . ܕܠܐ ܗܘܐ ܡܚܝܪܝܢ ܒܟܘܢ ܣܓܝ̈ܐܐ ܟܕ ܕܝܢ ܪܕܝܢ ܒܪܫܥܬܗ ܒܓܙܪܬܐ ܗܿܝ ܐܫܬܟܚܢ . ܘܟܕ ܡܢ ܐܠܗܐ ܢܦܩܼܢ ܥܠܝܢ ܗܘܝܢ ܐܬܪ ܕܥܡܘ̈ܕܐ ܗܠܝܢ ܩܝܡܝܢ ܗܘܘ . ܐܝܬ ܕܝܢ ܡܢܢ ܕܡܕܡ ܐܚܪܢܐ ܡܢ ܥܒܪ̈ܘܗܝ ܕܦܝܪܝܘܣ ܚܿܙܝܢ ܗܘܘ. ܦܛܪܘܣ ܕܝܢ ܒܠܚܘܕܘܗܝ ܥܠ ܝܕ ܝܡܐ ܒܝܒܫܐ ܝܬܼܒ ܗܘܐ ܿ ܚܼܙܐ ܐܢܬܬܐ ܕܝܬܒܐ ܘܐܝܟ ܡܛܠ ܥܬܐ ܕܣܝܒܪܬܐ ܚܕܪܐ ܿ ܘܐܡܼܪ ܠܗܿ ܐܢܬܬܐ ܿ ܡܢܐ ܕܝܢ ܗܕܡܐ ܚܣܝܪ ܠܟܝ . ܕܗܢܐ ܟܘܠܗ ܨܥܪܐ ܩܒܠܬܝ ܥܠܝܟܝ ܿ ܐ݀ܡܪ ܐܢܐ ܕܝܢ ܕܚܕܪܐ . ܘܠܡܐ ܕܝܢ ܠܐ ܒܐܝܕܝ̈ܐ ܕܡܢ ܐܠܗܐ ܐܬܗܝܒ ܠܟܝ . ܦܠܚܬܝ . ܘܬܘܪܣܝܐ ܕܝܘܡܐ ܒܓܘܗ ܡܟܢܫܬܝ . ܗܼܝ ܕܝܢ ܐܬܬܢܚܬ ܿ ܘܥܢܬ ܘܐܡܪܐ ܠܗܿ . ܐܠܘ ܓܝܪ ܐܝܕܝ̈ܐ ܐܝܬ ܗܘܝ ܠܝ . ܕܡܨܝܢ ܗܘܝ ܠܡܫܡܘܬܢܝ . ܗܫܐ ܕܝܢ ܚܙܬܐ ܗܘ ܒܠܚܘܕ ܕܐܝܕܝ̈ܐ ܐܝܬ ܒܗܝܢ ܟܕ ܡܝܬܢ ܕܡܢ ܢܘ̈ܟܬܬܐ ܕܝܠܝ ܡܒܣܒܣ݀ܢ ܦܛܪܘܣ ܕܝܢ ܐܡܼܪ ܠܗܿ . ܡܢܐ ܗܝ ܕܝܢ ܥܠܬܐ ܕܡܛܠܬܗܿ ܗܠܝܢ ܒܢܦܫܟܝ ܥܒܼܕܬܝ ܗܼܝ ܕܝܢ ܐܡܼܪܬ ܥܠܬܐ ܕܗܠܝܢ ܕܘܝܘܬܐ ܗܝ ܿ ܕܠܐ ܡܕܡ ܐܚܪܝܢ ܐܠܘ ܓܝܪ ܒܪܥܝܢܐ ܚܠܝܡܐ ܡܩܘܝܐ ܗܘܝܬ ܐܝܬ ܗܘܐ ܫܩܝܦܐ ܐܘ ܥܘܡܩܐ ܕܡܢܗ ܢܦܫܝ ܫܕܝܐ ܗܘܝܬ . ܘܡܢ ܥܩ̈ܬܐ ܐܬܦܪܩ ܗܘܝܬ . ܘܦܛܪܘܣ ܕܝܢ ܐܡܼܪ . ܡܢܐ ܓܝܪ ܣܒܪܐ ܐܢܬܝ ܐܘ ܐܢܬܬܐ ܿ ܕܟܠܗܘܢ ܐܝܠܝܢ ܕܢܦܫܗܘܢ ܩܛܠܝܢ ܡܢ ܫܘܢܩܐ ܡܬܦܪܩܝܢ . ܐܘ ܕܠܡܐ ܟܝ ܒܬܫܢܝܩܐ ܗܘ ܒܝܫܐ ܢܦ̈ܫܬܗܘܢ ܡܝܬܢܿ ܚܠܦ ܕܐܝܠܝܢ ܕܗܟܐܢ ܩܛܘܠܝܗܝܢ ܒܫܝܘܠ ܡܬܢܓܕܝܢ ܿ ܥܢܬ ܘܐܡܪܐ ܠܗ ܿ ܠܘܝ ܕܝܢ ܡܦܣܐ ܗܘܝܬ ܕܫܪܝܪܐܝܬ ܐܝܬܝܗܝܢ ܒܫܝܘܠ ܢܦ̈ܫܬܐ .","english":"of the bodies that were there, many of them had many wounds. But Peter, when he heard, was amazed, and said, \"When the ships meet, they do not collide violently, so that they might go together to see, for they are not skilled, many of them.\" And when he was pursuing at that very hour on the island, he was found. And when with God he went out, they came upon him, the place where those pillars were standing. There were also some who saw something else from the regions of Pierius. But Peter alone by the sea sat on the dry land. He saw a woman sitting, and as if for the sake of a circle of a basket, she was turning. And he said to the woman, \"What limb is missing from you, that you have received all this affliction on yourself?\" She said, \"The one that turns. And why was it not given to you by the hands of God? I served, and the discipline of the day within it injured me.\" That woman was amazed, and she turned and said to him, \"If indeed I had hands, I would be able to serve you. Now, however, you see only that there are hands in them, while the joints of my fingers are crushed.\" Peter said to her, \"What then is the cause on account of which you did these things to yourself?\" She said, \"The cause of these afflictions is despair. For nothing else; if indeed I had persevered with a sound mind, there would have been a cliff or a depth into which I would have thrown myself, and I would have been delivered from the troubles.\" And Peter said, \"What hope then does a man or a woman have, that all those who kill themselves are delivered from the marketplace? Or is it not rather that in the evil distress their souls die, instead of those who thus kill themselves being tormented in Sheol?\" She turned and said to him, \"I was not persuaded that souls are truly in Sheol.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܝܘܬܐ","severity":"info","text":"The Syriac term ܕܘܝܘܬܐ (dwywtʾ) is here translated as 'despair'. It can also denote 'grief' or 'distress', and its use in this context of self-harm reflects a psychological state that the homily treats as a cause of moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܫܝܘܠ","severity":"info","text":"The Syriac ܒܫܝܘܠ (bšywl) refers to 'Sheol', the Hebrew underworld. In this Syriac Christian text, it likely denotes the place of punishment for the wicked, distinct from the Greek Hades, and reflects a Semitic conceptual background.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of 'pillars' (ܥܡܘ̈ܕܐ) and 'the regions of Pierius' (ܦܝܪܝܘܣ) situates the narrative in a geographical or legendary context. Pierius may refer to a region in Macedonia or a toponym in the Pseudo-Clementine romance, indicating a setting familiar to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The woman's statement that she would have thrown herself from a cliff or into a depth if she had a sound mind parallels a motif in Greco-Roman moral philosophy, where suicide is debated as a response to despair. This aligns with Stoic and Platonic discussions of self-inflicted death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Peter's encounter with a woman in distress, following the previous episode of the father's search for lost ships. The dialogue form, with Peter questioning the woman, is a typical didactic device in the Pseudo-Clementine Homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, such as ܕܓܘܦܢܐ (dgwpʿʾ) and ܬܡܢ (tmʿ), which may be scribal errors. The English translation's rendering of 'wounds' for ܥܘܒܝܐ (ʿwbyʾ) is uncertain; the term could also mean 'sorrows' or 'afflictions'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, including ܕܓܘܦܢܐ (possibly 'of the bodies') and ܬܡܢ (perhaps 'there'), which affect the translation of the opening clause. The phrase 'with God he went out' (ܘܟܕ ܡܢ ܐܠܗܐ ܢܦܩܼܢ) is ambiguous: it may mean 'when he went out with God' or 'when God went out with him', and the subject is unclear. The woman's statement about 'the discipline of the day' (ܬܘܪ"],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܘܓܒܝܐ ܗܘܝܬ ܕܥܠܘܗܝ ܥܠ ܬܫܢܝܩܐ ܐܫܝܚ . ܘܐܡܪܬ ܕܗܟܘܬ ܐܫܟܚ ܚܒ̈ܝܒܝ ܠܡܩܒܠܘ ܿ ܘܦܛܪܘܣ ܐܡܼܪ ܠܗܿ ܿ ܡܢܘ ܟܕ ܕܗܟܢܐ ܡܟܪܐ ܠܟܝ . ܨܿܒܐ ܗܘܝܬ ܕܐܠܦ ܐܘ ܐܢܬܬܐ ܐܢ ܓܝܪ ܬܘܕܥܝܢܢܝ ܚܠܦ ܗܕܐ ܛܝܒܘܬܐ ܐܦܝܣܟܝ ܕܒܫܝܘܠ ܚܝܝܢ ܢܦܫ̈ܬܐ . ܘܚܠܦ ܫܩܝܦܐ ܘܥܘܡܩܐ ܕܝܡܐ ܐܬܠ ܠܟܝ ܣܡܐ ܕܕܠܐ ܫܘܢܩܐ ܥܠܡܐ ܗܢܐ ܬܚܠܦܝܢ ܿ ܐܢܬܬܐ ܕܝܢ ܡܛܠ ܕܐܬܛܦܝܣܬ ܠܫܘܕܝܗ ܿ ܘܫܪܝܬ ܠܡܐܡܪ ܗܟܢܐ . ܥܠ ܛܘܗܡܝ ܡܿܢ ܘܥܠ ܐܬܪܝ . ܠܐ ܣܒܪ ܐܢܐ ܕܐܢܫ ܡܫܟܚ ܡܦܝܣ ܠܝ ܠܡܐܡܪ ܐܠܐ ܟܢ ܠܟ ܗܕܐ ܠܡܕܥ ܩܪܝܒܐ . ܐܠܐ ܐܢ ܗܕܐ ܒܠܚܘܕ ܥܠܬܐ ܗܝ ܕܡܛܠܬܗܿ ܡܢ ܟܪܝܘܬܐ ܒܢܘ̈ܟܬܬܐ ܐܝܕܝ̈ ܐܡܝܬܬ ܿ ܐܢܐ ܐܝܬܝ ܒܪܬ ܛܘܗܡܐ ܘܒܦܘܩܕܢܐ ܕܪܒܐ . ܠܓܒܪܐ ܕܐܝܬܘܗܝ ܡܢ ܛܘܗܡܗ ܐܫܬܘܬܦܬ ܿ ܘܡܢ ܒܬܪ ܬܪ̈ܝܢ ܒ̈ܢܝܢ ܬܐܡ̈ܐ ܿ ܘܐܦ ܐܚܪܢܐ ܗܘܐ ܠܝ ܿ ܘܡܢ ܒܬܪ ܗܠܝܢ ܐܚܘܗܝ ܕܒܥܠܝ ܪܓܢܝ ܟܕ ܐܢܐ ܛܒ ܒܢܟܦܘܬܐ ܠܡܚܐ ܨܒܝܐ ܗܘܝܬ ܿ ܟܕ ܗܟܝܠ ܠܐ ܠܗܿܘ ܕܪܓܢܝ ܠܡܫܬܡܥܘ ܡܡܪܚܐ ܗܘܝܬ ܿ ܘܐܦܠܐ ܕܝܢ ܠܒܥܠܝ ܪܓܬܐ ܕܐܚܘܗܝ ܕܐܓܠܐ ܨܒܝܐ ܗܘܝܬ ܿ ܐܨܛܢܥܬ ܕܐܝܟܐ ܐܦܠܐ ܢܦܫܝ ܐܬܛܡܿܐ . ܐܦܠܐ ܥܪܣܗ ܕܒܥܠܝ ܐܨܥܪ ܿ ܘܠܐ ܬܘܒ ܠܐܚܘܗܝ ܣܢܝܐ ܒܥ̈ܝܢܘܗܝ ܐܥܒܕ ܘܓܢܣܢ ܟܠܗ ܢܗܘܐ ܒܚܣܕܐ . ܡܢ ܡܕܝܢܬܐ ܥܡ ܬܪ̈ܝܢ ܒ̈ܢܝ ܬܐܡ̈ܐ ܠܡܦܩ ܐܬܠܨܬ ܿ ܥܕܡܐ ܕܪܓܬܐ ܗ݀ܝ ܛܡܐܬܐ ܬܬܢܝܚ ܿ ܠܗܿܘ ܕܝܢ ܒܪܝ ܐܚܪܢܐ ܠܘܬ ܐܒܘܗܝ ܫܒܩܬ ܿ ܐܝܟ ܕܠܦܘܪܓܝܐ ܕܗܠܝܢ ܕܝܢ ܗܟܢܐ ܢܗܘܝܢ . ܐܬܚܫܒܬ ܠܡܐܡܪ ܕܚܠܡܐ ܐܬܚܙܝ ܠܝ . ܐܝܟ ܗܘܿ ܕܒܠܠܝܐ ܐܢܫ ܩܼܡ ܠܥܠ ܡܢܝ ܘܐܡܼܪ ܠܝ .","english":"I was chosen to go up onto the platform. And I said, \"Thus, my beloved, I found it to receive.\" And Peter said to her, \"What is it that has happened to you? I wanted to know whether a man or a woman, for indeed your knowledge of this kindness would persuade me that in Hades the souls live. And on account of the cliff and the depth of the sea, I gave you a sign of the world without end, that you might change.\" The woman, then, because she was persuaded by his exhortation, began to speak thus: \"Concerning my race and my country, do not suppose that any man is able to persuade me to speak except to you, this near one to know. But if this alone is the reason for which, on account of the sorrow in the marriages, my hands were put to death—I am a daughter of a race, and by the command of the elder, I was joined to a man who is of my race. And after two years, twin sons were born to me, and I also had another. And after these, the brother of my husband desired me, when I was well in modesty, and I was willing to live. Since, then, I was not inclined to obey that desirer, nor indeed was I willing to gratify the desire of my husband's brother, I was compelled to go out from the city with my two twin sons, until that foul desire should cease. That other son of mine, I left with his father, as if for the care of these. And thus it happened. I thought to say that a dream appeared to me, as if in the night a man stood over me and said to me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܫܢܝܩܐ","severity":"info","text":"The Syriac term ܬܫܥܝܩܐ (tšʿyqʾ) likely means 'platform' or 'dais', a raised speaking area. The English draft's 'platform' is a reasonable rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܝܒܘܬܐ","severity":"info","text":"The Syriac ܛܝܒܘܬܐ (ṭybwtʾ) can mean 'kindness' or 'grace'. Here it likely refers to the woman's act of receiving Peter's teaching, aligning with the English draft's 'kindness'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܫܝܘܠ","severity":"info","text":"The Syriac ܒܫܝܘܠ (bšywl) refers to 'Hades' or the underworld, a concept from Jewish and Christian apocalyptic tradition. Peter's mention of souls living in Hades reflects a theological point about post-mortem existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Peter's dialogue to the woman's extended first-person narrative, recounting her forced marriage, twin sons, and flight from her brother-in-law's desire. This narrative structure is typical of Clementine romance motifs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܛܦܝܣܬ","severity":"caution","text":"The Syriac verb ܐܬܛܦܝܣܬ (ʾtṭpyst) is uncertain; it may derive from a root meaning 'to be persuaded' or 'to be convinced'. The English draft's 'persuaded' is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The woman's story of being forced to leave her city with twin sons due to a brother-in-law's desire parallels similar narratives in the Pseudo-Clementine Recognitions, where family conflicts drive plot.","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 Syriac verb ܐܬܛܦܝܣܬ is ambiguous; it may mean 'persuaded' or 'convinced', but the exact nuance is unclear.","The phrase ܕܒܫܝܘܠ ܚܝܝܢ ܢܦܫ̈ܬܐ could be read as 'that in Hades the souls live' or 'that the souls live in Hades', with no significant difference in meaning."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܢܬܬܐ ܒܥܓܠ ܥܡ ܬܪ̈ܝܢ ܒܢܝ̈ܟܝ ܬܐܡ̈ܐ ܫܢܝ ܡܟܐ ܿ ܥܕܡܐ ܕܬܘܒ ܐܢܐ ܠܡܗܦܟ ܐܪܥܟܝ ܿ ܘܐܠܐ ܥܡ ܒܥܠܟܝ ܘܒܢܝ̈ܟܝ ܒܝܫ̈ܬܐ ܬܣܝܒܪܝܢ ܟܕ ܕܝܢ ܚܠܡܐ ܠܒܥܠܝ ܐܫܬܥܝܬ ܡܢ ܕܚܠܬܗ ܘܥܡ ܬܪܝܢ ܒ̈ܢܝ ܬܐܡ̈ܐ ܒܥܒ̈ܕܐ ܘܒܐܡܗ̈ܬܐ ܙܘܕ݀ܢ ܘܠܐܬܢܣ ܫܕܪܢܿ ܐܝܟ ܕܒܚܕܐ ܢܬܪܕܘܢ ܒܢܘ̈ܗܝ ܬܡܢ ܿ ܥܕܡܐ ܠܡ ܬܘܒ ܕܢܫܦܪ ܠܗܿܘ ܕܐܬܚܙܝ ܠܟܝ ܕܬܗܦܟܝܢ ܨܐܕܝ ܿ ܟܕ ܕܝܢ ܐܢܐ ܕܘܝܬܐ ܥܡ ܒܢܝ̈ ܒܝܡܐ ܪܕܝܐ ܗܘܝܬ . ܡܢ ܫܓܘܫܝܐ ܕܪܘܚܐ ܠܗܢܐ ܐܬܪܐ ܒܠܠܝܐ ܡܢ ܐܠܦܐ ܕܐܒܼܕܬ ܐܫܬܕܝܬ ܘܟܕ ܟܠ ܕܥܡܢ ܡܝܬܼܘ ܗܘܘ ܐܢܐ ܚܠܫܬܐ ܡܢ ܚܐܦܐ ܕܓ̈ܠܠܐ ܐܬܓܪܦܬ ܘܥܠ ܝܕ ܫܢܐ ܩܦܝܬ ܘܝܬܒܬ ܿ ܗܘܝܬ . ܘܟܕ ܡܣܒܪܐ ܐܢܐ ܒ̈ܢܝ ܠܡܫܟܚܘ ܿ ܢܦܫܝ ܒܥܘܡܩܐ ܕܝܡܐ ܠܐ ܫܕܝܬ ܿ ܕܗܼܝ ܕܐ ܗܝܕܝܢ ܠܡܥܒܕ ܦܫܝܩܐܝܬ ܡܨܝܐ ܗܘܝܬ ܿ ܟܕ ܢܦܫܝ ܡܢ ܕܚܠܬܐ ܫܓܝܫܐ ܗܘܬ . ܘܡܢ ܒܝܫ̈ܬܐ ܕܘܝܐ ܗܘܝܬ ܿ ܡܛܠ ܕܝܢ ܕܡܟܝܠ ܡܢܨܦܪܐ ܩܕܡ ܗܘܐ . ܘܐܢܐ ܪܘܪܒܐܝܬ ܡܝܠܠܐ ܗܘܝܬ . ܘܡܪܝܪܐܝܬ ܓܥܝܐ ܗܘܝܬ . ܠܟܐ ܘܠܟܐ ܚܝܪܐ ܗܘܝܬ . ܟܕ ܒܥܝܐ ܐܢܐ ܫ̈ܠܕܐ ܡܝ̈ܬܬܐ ܕܒ̈ܢܝ . ܐܝܠܝܢ ܕܐܫܟܚܘܢܝ ܠܝ ܡܢ ܐܠܒܫܘ ܘܠܒ̈ܢܝ ܥܡܝ ܦܩܕܝܢ ܗܘܘ ܿ ܡܛܠ ܕܝܢ ܕܠܐ ܡܫܟܚܝܢ ܗܘܘ ܫܪܝܘ ܗܘܘ ܡܠܒܒܝܢ ܠܝ ܿ ܐܝܬ ܗܘܝ ܕܝܢ ܡܢ ܢܫ̈ܐ ܗܠܝܢ ܕܐܬܟܢܫ ܬܡܢ ܕܚܕܐ ܚܕܐ ܡܢܗܝܢ ܒܝܫ̈ܬܗܿ ܡܬܢܝܐ ܗܘܬ . ܕܒܒ̈ܝܫܬܐ ܕܠܕܝܠܝ ܕܡܝܢ ܐܢܐ ܐܬܒܝܐ . ܐܢܐ ܕܝܢ ܝܬܝܪܐܝܬ ܗܘ ܡܬܥܝܩܐ ܗܘܝܬ ܿ ܠܐ ܓܝܪ ܗܘܝܬ ܡܢ ܗܠܝܢ ܣܢܝ̈ܬܐ ܕܒܥܩ̈ܬܐ ܕܐܚܪ̈ܢܐ ܐܬܒܝܐ . ܟܕ ܕܝܢ ܣܓ̈ܝܐܬܐ ܡܢܗܝܢ ܠܒܝܬܗܝܢ ܠܡܕܒܪ ܡܦܣܝܢ ܗܘܝ ܠܝ . ܚܕܐ ܡܢ ܐܝܠܝܢ ܕܡܟܐ ܡܣܟܢܬܐ ܐܠܨܬܢܝ ܘܠܒܝܬܗܿ ܐܥܠܬܢܝ . ܘܐܡܼܪܬ ܐܬܠܒܒܝ ܐܘ ܐܢܬܬܐ ܿ ܐܦ ܕܝܠܝ ܓܝܪ ܒܥܠܝ ܐܠܿܦܪܐ ܗܘܐ .","english":"ledge is not small. But you, woman, quickly, with your two sons, the twins, sit here until I return to your land. Otherwise, with your husband and your sons you will suffer evils. Now when a dream was told to my husband from his fear, and with the two sons, the twins, in deeds and in maidservants, he sent them away, as if in one of the cities of his sons there. Until it seemed good to him who appeared to you that you should return to me. Now when I was in a ship with my sons on the sea, I was tossed about. From the disturbance of the wind to this place at night, from the ship that was lost I was cast away, and when all who were with me had died, I, a weak woman, was washed up from the shore of the waves, and by the hour I was frozen and sat down. I was. And when I was hoping to find my sons, I did not throw myself into the depth of the sea, for I could easily have done that then, when I was disturbed with fear. And I was distressed by evils. For now it was dawn. And I was speaking loudly. And I was crying bitterly. I was looking here and there, while I was seeking the dead bodies of my sons, those whom they had found for me, and they clothed them and commanded my sons with me. For since they were not able, they began to persuade me. There were, however, some women who were gathered there, of whom one by one was being afflicted by her own evils, which were similar to mine, and I was afflicted. For I was not afflicted by the sorrows of others. Now when many of them were persuading me to go to their houses to manage, one of those who was sitting there, a poor woman, compelled me and brought me into her house. And she said, \"Be persuaded, O woman. For my husband also was a sailor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܢܬܬܐ","severity":"info","text":"The woman continues her first-person narrative, recounting her shipwreck and loss of her twin sons. The passage shifts from Peter's direct address to her extended testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܐܡ̈ܐ","severity":"info","text":"The Syriac ܬܐܡ̈ܐ (tēmē) means 'twins,' consistently referring to the woman's two sons. This term is central to the narrative and recurs in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܡܐ ܪܕܝܐ","severity":"info","text":"The description of being 'tossed about on the sea' (ܒܝܡܐ ܪܕܝܐ) echoes Pauline shipwreck imagery (2 Cor 11:25-27; Acts 27), common in early Christian hagiography and homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܢ ܫܓܘܫܝܐ ܕܪܘܚܐ","severity":"info","text":"The phrase 'disturbance of the wind' (ܫܓܘܫܝܐ ܕܪܘܚܐ) reflects a typical storm motif in ancient sea-voyage narratives, used to heighten the pathos of the woman's loss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a first-person testimony within the larger homily, serving as an emotional climax. The woman's direct speech contrasts with Peter's earlier didactic discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܟܢܫ","severity":"caution","text":"The Syriac verb ܐܬܟܢܫ (etkash) is ambiguous: it can mean 'were gathered' or 'were hidden.' The English draft takes 'gathered,' but the sense of concealment is possible, affecting the interpretation of the women's presence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܐܬܟܢܫ may mean either 'were gathered' or 'were hidden,' leading to different readings of the women's assembly.","The phrase ܕܒܒ̈ܝܫܬܐ ܕܠܕܝܠܝ ܕܡܝܢ is syntactically difficult; the English draft renders it as 'similar to mine,' but the precise relationship of the women's afflictions is unclear."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܘܟܕ ܥܕܟܝܠ ܛܠܐ ܒܝܡܐ ܡܼܝܬ ܿ ܘܡܢ ܗܝܕܝܢ ܐܪܡܠܬܐ ܓܒܝܬ ܠܝ ܕܐܩܘܐ . ܡܛܠ ܚܘܒܐ ܕܠܘܬܗܿ ܢܗܘܐ ܠܢ ܗܟܝܠ ܕܓܘܐ . ܡܕܡ ܕܒܐܝ̈ܕܝܢ ܠܡܟܢܫܘ ܡܫܟܚܝܢ ܐܢܚܢܢ ܕܠܐ ܕܝܢ ܐܘܪܟ ܠܟ ܡ̈ܠܐ ܥܡܼܪܬ ܥܡܗܿ ܡܛܠ ܕܪܚܡܬ ܒܥܠܗܿ ܐܝܬܝܗܿ ܗܘܬ ܡܢ ܒܬܪ ܩܠܝܠ ܕܝܢ ܙܒܢܐ ܕܝܠܝ ܕܕܘܝܬܐ ܐܝ̈ܕܝ ܡܢ ܢܘܟ̈ܬܬܐ ܐܫܬܪܝ ܿ ܗܷܿ ܕܝܢ ܕܩܒܠܬܢܝ ܐܫܬܪܝܬ ܟܠܗܿ . ܘܗܐ ܒܒܝܬܐ ܫܕܝܐ ܡܛܠ ܕܝܢ ܕܡܪܚܡܢܘܬܐ ܕܗܠܝܢ ܢܫ̈ܐ ܕܗܝܕܝܢ ܥܒܼܪܬ ܠܗܿ . ܐܢܐ ܕܝܢ ܘܗܿܝ ܕܐܝܬ ܒܒܝܬܐ ܣܓܝ̈ܦܬܐ ܐܝܬܝܢ ܒܗܕܐ ܕܘܟܬܐ ܿ ܐܝܟܢܐ ܕܚܿܙܐ ܐܢܬ ܡܢ ܢܘܓܪܐ ܣܓܝܐܐ . ܝܬܒܐ ܐܢܐ ܠܡܚܕܪ ܿ ܕܡܢ ܗܿܘ ܡܕܡ ܕܡܟܢܫܐ ܐܢܐ ܕܐܦ ܠܗܿܝ ܕܘܝܬܐ ܒܪܬ ܙܘܓܝ ܿ ܣܝܒܪܬܐ ܐܘܒܠ ܿ ܡܟܝܠ ܕܝܠܝ ܥܕܡܐ ܠܗܪܟܐ ܟܕܘ ܐܬܐܡܪ ܿ ܐܢܬ ܕܝܢ ܡܟܝܠ ܡܕܡ ܕܐܫܬܘܕܝܬ ܫܿܠܡ . ܘܣܿܡܐ ܗܒ ܠܝ ܕܡܢܗ ܐܦ ܠܗܿܝ ܐܬܠ ܕܬܡܘܬ . ܟܕ ܕܝܢ ܐܢܬܬܐ ܗܠܝܢ ܐܡܼܪܬ ܿ ܦܛܪܘܣ ܡܢ ܚܘ̈ܫܒܐ ܣ̈ܓܝܐܐ ܬܗܿܪ ܗܘܐ ܠܗܿ ܐܢܐ ܕܝܢ ܩܠܡܣ ܐܬܝܬ ܿ ܘܐ݀ܡܪ ܐܢܐ ܠܗ ܡܢ ܥܕܢܐ ܠܝ ܣܓܝܐܐ ܕܡܬܟܪܟ ܐܢܐ ܘܦܿܩܕ ܐܢܐ ܠܟ . ܘܗܫܐ ܡܢܐ ܥܿܒܕܝܢ ܐܢܚܢܢ ܦܛܪܘܣ ܕܝܢ ܦܼܩܕ ܠܝ ܕܐܩܕܘܡ ܘܒܐܠܦܐ ܐܟܬܪ ܠܗ . ܐܢܐ ܕܝܢ ܡܕܡ ܕܐܬܦܼܩܕ ܠܝ ܥܒܼܕܬ ܿ ܦܛܪܘܣ ܕܝܢ ܐܣܒܪ ܗܘܐ ܠܩܠܝܠ ܐܝܟܢܐ ܕܗܼܘ ܟܠܡܕܡ ܠܚܪܬܐ ܐܫܬܥܝ ܠܝ ܘܠܒܗ ܡܫܘܪ ܗܘܐ . ܐܡܪܝ ܠܝ ܠܡ ܐܘ ܐܢܬܬܐ ܛܘܗܡܟܝ ܘܫܡܗ̈ܐ ܕܒܢܝ̈ܟܝ . ܘܡܚܕܐ ܣܡܐ ܐܬܠ ܠܟܝ . ܗܼܝ ܕܝܢ ܟܕ ܡܬܐܠܨܐ ܘܕܬܐܡܪ ܠܐ ܨܒܝܐ ܗܘܬ . ܣܡܐ ܕܝܢ ܕܬܣܒ ܪܓܐ ܗܘܬ ܠܗܿ ܿ ܐܨܛܢܥܬ ܘܐܚܪ̈ܢܝܬܐ ܚܠܦ ܐܚܪ̈ܢܝܬܐ ܬܐܡܪ ܠܗ ܿ ܥܠ ܢܦܫܗ݀ ܗܟܝܠ ܐܡܼܪܬ ܐܘܬ ܿ ܕܐܝܬܝܗܿ ܡܢ ܐܣܘܣ .","english":"and while he was still young, he died at sea. Then the widow chose me to stay with her because of the love I had for her. It happened, therefore, that I was with her. Whatever was in her hands to give, she gave to me, but I did not prolong my words with her, because her love for her husband was still with her. After a short time, however, my own marriage portion and the gifts from the bridesmaids were released. She who had received me was released entirely. And behold, she was cast out of the house because of the compassion of those women who then entered into her. I, however, and she who was in the house, we were both distressed in this place. As you see, I have endured great labor. I sat down to wait, so that what I had to give might also be given to that marriage portion, the daughter of my union, as a support. So far, then, my own story has been told up to this point. You, however, now, what you have confessed is complete. Give me the seal so that I may also give it to that woman to die. When, however, this woman said this, Peter was greatly astonished by many thoughts. I, Clement, came and said to him with great urgency, for I am going about and I command you. And now what are we doing? Peter commanded me to go forward and to increase the boat for him. I, however, did what was commanded me. Peter, however, waited a little while, as everything was told to me at the end, and his mind was disturbed. He said to me, Tell me, O woman, your race and the names of your sons. And immediately he gave her the seal. She, however, being distressed and not willing to speak, was eager to take the seal. She was compelled and began to say one thing after another to him. Concerning herself, therefore, she spoke the truth, that she was from Assos.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܝܒܪܬܐ","severity":"info","text":"The term ܣܝܒܪܬܐ (support) refers to the material provision the speaker hopes to give to the marriage portion (daughter of his union). The sense is of sustaining or maintaining.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܝܬܐ","severity":"info","text":"The word ܕܘܝܬܐ (marriage portion) appears twice, first for the speaker's own portion and then for the daughter's. It denotes a dowry or bridal gift, central to the narrative's economic and familial transactions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܘܣ","severity":"info","text":"The woman reveals she is from Assos (ܐܣܘܣ), a city in the Troad (northwest Asia Minor). This geographical detail aligns with the setting of the Pseudo-Clementine narratives, which often involve travel in the eastern Mediterranean.","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":"ܦܛܪܘܣ ܕܝܢ ܐܣܒܪ ܗܘܐ","severity":"info","text":"Peter's waiting (ܐܣܒܪ ܗܘܐ) and disturbed mind mark a structural pause before the woman's confession. This narrative break allows Clement to intervene and Peter to command the boat's preparation, advancing the plot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܡܐ ܐܬܠ","severity":"info","text":"The giving of the seal (ܣܡܐ ܐܬܠ) is a ritual act of baptism or initiation in Syriac Christian tradition. This passage reflects the reception of such practices in the Pseudo-Clementine corpus, where the seal symbolizes spiritual protection.","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":"ܕܬܡܘܬ","severity":"caution","text":"The phrase ܕܬܡܘܬ (to die) is ambiguous: it may mean the woman will die after receiving the seal, or it may be a metaphor for spiritual death/rebirth. The Syriac does not clarify, and the English draft follows the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܬܡܘܬ (to die) could be literal or metaphorical; the reading taken is literal, as in the English draft.","The identity of 'she who was in the house' (ܗܿܝ ܕܐܝܬ ܒܒܝܬܐ) is unclear—possibly the widow or another woman; the translation assumes the widow."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܠܒܥܠܗܿ ܕܝܢ ܡܢ ܣܝܩܝܠܝܐ ܘܕ̈ܬܠܬܐ ܒܢܝܗܿ ܬܘܒ ܫܚܠܦܬ ܫܡܗ̈ܝܗܘܢܿ ܦܛܪܘܣ ܕܝܢ ܡܠܛ ܕܣܼܒܪ ܠܗ ܕܫܪܝܪܬܐ ܐܡܼܪܬ . ܐܡܿܪ ܠܗ ܣܒܪܬ ܗܘܝܬ ܐܘ ܐܢܬܬܐ ܕܚܕܘܬܐ ܪܒܬܐ ܬܗܘܐ ܠܝ . ܡܛܠ ܕܐܬܟܠܝܬ ܥܠܝܟܝ ܕܐܝܬܝܟܝ ܐܢܬܬܐ ܗܝ ܕܡܢ ܩܕܝܡ ܥܘܡܪܗܿ ܫܼܡܝܥ ܠܝ ܘܡܦܣ ܐܢܐ ܛܒܐܝܬ ܿ ܗܼܝ ܕܝܢ ܡܘܡܝܐ ܗܘܬ ܠܗ ܘܒܝܥܐ ܗܘܬ ܡܢܗ ܿ ܘܗܕܐ ܐܡܿܪܐ ܗܘܬ . ܐܡܪ ܠܝ ܕܐܚܙܐ ܿ ܐܢ ܐܝܬ ܐܢܫ ܒܢܫ̈ܐ ܕܡܢܝ ܡܫܦܠܐ . ܦܛܪܘܣ ܕܝܢ ܡܛܠ ܕܢܕܓܠ ܠܐ ܝ݀ܕܥ ܗܘܐ ܒܚܕܐ ܕܝܢ ܐܦ ܡܛܠ ܕܚܐܢ ܗܘܐ ܠܗܿ ܫܪܝܪܐܝܬ ܠܡܐܡܪ ܫܪܝ ܗܘܐ . ܥܠܝܡܐ ܚܕ ܐܝܬܘܗܝ ܥܡܝ ܕܢܩܝܦ ܠܝ ܐܝܟ ܡܛܠ ܚܘܒܐ ܕܡܠܬܐ ܕܐܠܗܐ ܕܐܝܬܘܗܝ ܡܢ ܡܕܝܢܬܐ ܕܪ̈ܗܘܡܝܐ ܗܼܘ ܐܫܬܥܝ ܠܝ ܕܐܒܐ ܐܝܬ ܗܘܐ ܠܗ ܿ ܘܐܚ̈ܐ ܬܪ̈ܝܢ ܬܐܡ̈ܐ ܘܐܡܐ ܝܘܡܢ ܕܝܢ ܠܚܕ ܡܢܗܘܢ ܠܐ ܚܼܙܐ ܐܡܗ ܓܝܪ ܐܝܟ ܕܐܒܘܗܝ ܐܫܬܥܝ ܠܗܿ ܚܠܡܐ ܚܼܙܬ ܗܘܝܬ ܡܢ ܪܗܘܡܐ ܠܡܦܩ ܥܡ ܬܪ̈ܝܢ ܒ̈ܢܝܗܿ ܬܐܡ̈ܐ ܘܡܢ ܗܝܕܝܢ ܕܢܦܼܩܬ ܒܕܘܟܬܐ ܠܐ ܐܝܬܝܗܿ ܿ ܬܘܒ ܕܝܢ ܐܦ ܒܥܠܗܿ ܕܐܝܬܘܗܝ ܐܒܘܗܝ ܕܝܠܗ ܟܕ ܠܒܥܬܗܘܢ ܢܦܼܩ ܠܐ ܐܫܬܟܚ ܿ ܟܕ ܕܝܢ ܗܠܝܢ ܦܛܪܘܣ ܐܡܼܪ ܡܢ ܬܗܪܐ ܣܓܝܐܐ ܢܦܫܗܿ ܛܥܼܬ ܗܘܬ . ܦܛܪܘܣ ܕܝܢ ܕܬܥܗܕ ܢܦܫܗܿ ܦܩܕ ܗܘܐ ܠܗܿ ܘܡܦܝܣ ܗܘܐ ܕܬܘܕܐ ܠܗ ܿ ܡܢܐ ܓܕܫ ܠܗܿ . ܗܝܕܝܢ ܐܝܟ ܕܡܢ ܚܡܪܐ ܣܓܝܐܐ ܐܦ ܫܪܟܐ ܕܗܕܡܝܗܿ ܐܫܬܪܝܘ ܐܬܗܦܟܬ ܕܝܢ ܘܐܦ̈ܝܗܿ ܡܫܝܐ ܗܘܬ . ܗܢܐ ܠܡ ܥܠܝܡܐ ܕܐܢܬ ܐܡܼܪܬ ܿ ܦܛܪܘܣ ܒܪܝ ܗܘ . ܘܦܛܪܘܣ ܕܝܢ ܡܛܠ ܕܐܝܟ ܩܠܝܠ ܐܣܬܟܠ ܗܘܐ ܘܐܡܼܪ ܠܗ ܿ ܩܕܡܝ ܐܡܪ ܠܝ ܐܢܬܝ ܡܢ ܐܝܬܝܟܝ ܘܐܠܐ ܠܗܢܐ ܕܬܚܙܝܢ ܠܝܬ ܠܟܝ . ܗܼܝ ܕܝܢ ܡܛܠ ܕܡܣܬܪܗܒܐ ܗܘܬ ܿ ܐܢܐ ܐܢܐ ܠܡ ܐܡܗܿ ܕܗܘܿ ܥܠܝܡܐ ܿ ܦܛܪܘܣ ܿ ܕܝܢ ܐܡܼܪ ܠܗܿ ܐܝܟܢܐ ܫܡܗ .","english":"and her husband from Sicily and the three children, she again changed their names. Peter, however, thought that she was telling the truth. He said to her, \"I was hoping that you, the wife of great joy, would be for me, because I relied on you that you are the wife whose early life I had heard of and who was well-disposed. But she was swearing to him and was selling to him, and she was saying this: 'Show me if there is any man among the men who is more contemptible than me.' Peter, however, because he did not know deceit, and also because he truly feared her, began to speak. There is a young man with me who is attached to me like a matter of the love of the word of God, who is from the city of Rome. He told me that he had a father, and two twin brothers, and a mother. But of them he has not seen one. For his mother, as his father told her, 'I saw a dream that I was going out from Rome with my two twin sons, and from there, when I went out, the place is not there.' Again, also her husband, who is his father, when he went out to seek them, was not found. When, however, Peter said this with great astonishment, she was confused. Peter, however, commanded her to recollect herself and persuaded her to confess to him what had happened to her. Then, as if from much wine, the rest of her limbs were loosened, and she turned and her face was changed. 'Now then, young man, you said that Peter is my son.' And Peter, because he understood a little, said to him, 'First tell me who you are, and then you will see that you have no need.' She, however, because she was in haste, said, 'I am the mother of that young man.' Peter said to her, 'What is your name?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܒܥܠܗܿ ܕܝܢ ܡܢ ܣܝܩܝܠܝܐ","severity":"info","text":"The phrase 'and her husband from Sicily' introduces a new detail not present in the previous passage, linking the woman's past to Sicily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܡܝܐ","severity":"info","text":"The Syriac ܡܘܡܝܐ (mwm'y') means 'swearing' or 'oath-taking,' reflecting the woman's intense protestations of truthfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܢ ܪܗܘܡܐ","severity":"info","text":"The reference to Rome (ܪܗܘܡܐ) situates the narrative within the Pseudo-Clementine tradition, where Rome is a key location for Peter's ministry.","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":"ܬܐܡ̈ܐ","severity":"info","text":"The mention of twin brothers (ܬܐܡ̈ܐ) echoes the Clementine romance, where Clement's twin brothers are a recurring motif.","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":"ܦܛܪܘܣ ܕܝܢ ܡܛܠ ܕܢܕܓܠ ܠܐ ܝ݀ܕܥ","severity":"info","text":"Peter's ignorance of deceit (ܕܢܕܓܠ ܠܐ ܝ݀ܕܥ) is a narrative device highlighting his trustfulness, contrasting with the woman's deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܗܦܟܬ ܕܝܢ ܘܐܦ̈ܝܗܿ ܡܫܝܐ","severity":"caution","text":"The phrase 'her face was changed' (ܐܬܗܦܟܬ ܕܝܢ ܘܐܦ̈ܝܗܿ ܡܫܝܐ) may indicate a physical transformation or emotional shift; the Syriac is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the young man from Rome is unclear; he may be Clement or another disciple.","The phrase 'her face was changed' could be literal or metaphorical."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܗܝ ܕܝܢ ܐܡܼܪܬ ܩܠܡܣ ܘܦܛܪܘܣ ܐܡܼܪ ܿ ܗܼܘ ܗܘܿ ܕܡܢ ܩܕܡ ܩܠܝܠ ܡܠܠ ܗܘܐ ܥܡܝ ܕܠܐܠܦܐ ܢܩܕܡܢܝ ܦܩܼܕܬ ܿ ܗܼܝ ܕܝܢ ܢܦܼܠܬ ܘܒܥܝܐ ܗܘܬ ܡܢܗ ܡܢ ܦܛܪܘܣ ܕܢܣܬܪܗܒ ܢܐܙܠ ܠܘܬ ܐܠܦܐ . ܗܘܼ ܕܝܢ ܐܡܼܪ ܠܗܿ . ܐܢ ܗܘ ܠܡ ܕܢܛܪܬܝ ܬܢܘܝ ܿ ܕܐܫܬܘܕܝܬ ܥܿܒܕ ܐܢܐ ܗܕܐ ܿ ܟܕ ܕܝܢ ܟܠܡܕܡ ܠܡܛܪ ܡܫܬܘܕܝܐ ܗܘܬ . ܐܝܠܝܢ ܕܢܦܩܘܕ ܠܗܿ ܦܛܪܘܣ ܿ ܐܡܼܪ ܠܗ ܿܐܡܬܝ ܕܚܙܝܬܝܘܗܝ ܐܬܗܘܢܝ ܥܕܡܐ ܕܡܢ ܓܙܪܬܐ ܢܦܩܝܢ ܐܢܚܢܢ . ܗܼܝ ܕܝܢ ܐܡܼܪܬ ܕܗܟܘܬ ܬܥܒܕ ܘܐܚܕܗܿ ܒܐܝܕܗܿ ܘܠܘܬ ܐܠܦܐ ܡܘܒܠ ܗܘܐ ܠܗܿ . ܐܢܐ ܕܝܢ ܩܠܡܣ ܟܕ ܚܙܝܬܗܿ ܕܠܐܢܬܬܐ ܡܕܒܪ ܗܘܐ . ܓܚܟܬ ܘܩܪܒܬ ܕܝܢ ܘܐܝܟ ܕܠܐܝܩܪܗ ܘܕܐܕܒܪܝܗܿ ܨܿܒܐ ܗܘܝܬ . ܟܕ ܕܝܢ ܡܚܕܐ ܠܐܝܕܗܿ ܩܪܒܬ ܐܝܠܠܬ ܪ̈ܘܪܒܐܝܬ ܘܥܩܦܬܢܝ . ܘܡܢܫܩܐ ܗܘܬ ܠܝ ܐܢܐ ܕܝܢ ܡܛܠ ܕܠܐ ܝܿܕܥ ܗܘܝܬ ܟܘܠܗܿ ܨܒܘܬܗܿ ܿ ܐܝܟ ܫܢܝܬܐ ܡܢ ܨܐܕܝ ܕܚܩ ܗܘܝܬ ܠܗܿ ܿ ܝܬܝܪܐܝܬ ܕܝܢ ܐܬܒܐܫ ܠܝ . ܥܠ ܕܡܢ ܦܛܪܘܣ ܡܬܟܚܕ ܗܘܝܬ . ܦܛܪܘܣ ܕܝܢ ܐܡܼܪ ܠܝ ܫܠܝ ܠܟ ܡܢܐ ܥܒܼܕܬ ܒܪܝ ܩܠܡܣ ܿ ܕܗܟܘܬ ܠܐܡܟ ܡܕܚܐ ܐܢܬ . ܐܢܐ ܕܝܢ ܟܕ ܗܕܐ ܫܡܥܬ ܿ ܒܟܝܬ ܘܢܦܠܬ ܥܠܝܗܿ ܿ ܟܕ ܪܡܝܐ ܘܡܢܫܩ ܗܘܝܬ ܠܗܿ . ܐܦ ܒܚܕܐ ܕܗܕܐ ܐܬܐܡܪܬ ܠܝ . ܐܝܟ ܥܡܘܛܐܝܬ ܚܙܘܗܿ ܡܫܬܘܕܥ ܗܘܝܬ ܿ ܥܡܐ ܕܝܢ ܣܓܝܐܐ ܪܗܛܝܢ ܗܘܘ ܐܝܟ ܕܢܚܙܘܢ ܠܐܢܬܬܐ ܗܿܝ ܕܚܕܪܐ ܗܘܬ . ܘܗܕܐ ܐܡܪܝܢ ܗܘܘ . ܕܒܪܗ ܐܫܬܘܕܥܗܿ ܓܒܪܐ ܡܝܩܪܐ ܿ ܟܕ ܕܝܢ ܡܢ ܕܘܟܬܗ ܐܢܚܢܢ ܥܡ ܐܡܝ ܡܢ ܓܙܪܬܐ ܕܢܦܘܩ ܨܿܒܝܢ ܗܘܝܢܐܡܪܝ ܐܡܪܐ ܗܘܬ ܿ ܐܘ ܒܪܝ ܚܒܝܒܐ ܿ ܙܕܩܐ ܗܘܬ ܕܐܫܒܩܝܗܿ ܠܐܢܬܬܐ ܗܿܝ ܕܩܒܠܬܢܝ ܕܐܝܬܝܗܿ ܡܣܟܢܬܐ ܘܟܕ ܟܘܠܗܿ ܡܫܪܝܐ ܗܐ ܒܒܝܬܐ ܫܕܝܐ .","english":"She said, \"Clement.\" And Peter said, \"That is the one who a little while ago was speaking with me about the ship, and before me you commanded.\" She then fell and was begging with Peter that he should hasten and go to the ship. He said to her, \"If it is not that my wife will be, that she might make a confession, I would not do this.\" When, however, everything was ready for confession, those things which Peter commanded her, he said to her, \"When you see him, be until he comes from the island and I come.\" She said that she would do thus, and she took his hand and was leading him to the ship. I, Clement, when I saw that he was leading the woman, laughed and approached, and as if to honor her and to lead her, I wished. When, however, I immediately approached her hand, she cried out greatly and rebuked me, and was oppressing me. I, however, because I did not know all her intention, as if in folly, from my side I was withdrawing from her. Especially, however, it became worse for me, because I was being mocked with Peter. Peter said to me, \"Be quiet. What have you done, my son Clement, that you thus strike your mother?\" I, however, when I heard this, wept and fell upon her, while I was embracing and pressing her. And in this one thing was said to me, as if deeply I was recognizing her. And the many people were running as if to see the woman who was going around. And they were saying this, \"Her son has recognized her, the honored man.\" When, however, from her place I came with my mother from the island, they wished to go out, saying, she was saying, \"O my beloved son, it was right that I left that woman who received me, who is poor, and when everything is prepared, behold, she is cast out of the house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܠܡܣ","severity":"info","text":"The Syriac form ܩܠܡܣ (Qlms) represents the Greek name Κλήμης (Clement), the narrator and protagonist of the Pseudo-Clementine romance.","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":"ܐܠܦܐ","severity":"info","text":"The Syriac ܐܠܦܐ (ʾlpʾ) means 'ship' and refers to the vessel that carries the characters, a key narrative setting in the Pseudo-Clementine travels.","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 mistaken identity and recognition, culminating in Clement's weeping and embracing the woman, who is revealed as his mother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The scene of public recognition, with crowds running to see the woman, reflects the novelistic character of the Pseudo-Clementine literature, blending romance and Christian teaching.","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 the end is ambiguous: the woman's speech about leaving 'that woman who received me' may refer to a different female figure, but the syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that woman who received me' in the final clause is unclear; it may refer to a hostess or a previous caretaker, but the text does not specify.","The phrase 'as if deeply I was recognizing her' (ܐܝܟ ܥܡܘܛܐܝܬ ܚܙܘܗܿ ܡܫܬܘܕܥ ܗܘܝܬ) could be read as Clement's retrospective claim of recognition, but the narrative suggests he only realizes after Peter's rebuke."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܦܛܪܘܣ ܕܝܢ ܟܕ ܫܡܥ ܐܬܕܡܪ ܿ ܘܟܠܗܘܢ ܐܝܠܝܢ ܕܬܡܢ ܩܝܡܝܢ ܗܘܘ ܿ ܒܪܥܝܢܗ ܕܐܢܬܬܐ ܛܒܐ ܘܒܪ ܚܐܪ̈ܐ ܡܢ ܕܘܟܬܐ ܕܝܢ ܦܩܼܕ ܦܛܪܘܣ ܕܐܢܫܝܢ ܢܐܙܠܘܢ ܢܝܬܘܢܗܿ ܠܐܢܬܬܐ ܗܿܝ . ܟܕ ܕܝܢ ܥܠ ܥܪܣܐ ܐܬܬܼ ܘܩܕܡܘܗܝ ܐܬܣܝܡܬ . ܟܕ ܟܠܗܘܢ ܐܝܠܝܢ ܕܬܡܢ ܫܡܥܝܢ ܦܛܪܘܣ ܐܡܼܪ ܐܢ ܫܪܝܪܐܝܬ ܟܪܘܙܗ ܕܐܠܗܐ ܐܝܬܝ ܐܝܟ ܕܠܗܝܡܢܘܬܐ ܕܗܠܝܢ ܕܢܕܥܘܢ ܕܚܕ ܗܘ ܐܠܗܐ ܕܥܒܕܗ ܠܥܠܡܐ ܡܢ ܕܘܟܬܗܿ ܬܼܬܚܠܡ ܐܢܬܬܐ ܗܕܐ . ܘܟܕ ܕܝܢ ܗܕܐ ܐܡܼܪ ܒܪܫܥܬܗ ܐܢܬܬܗ ܗ݀ܝ ܩܡܬ ܟܕ ܚܠܝܡܐ ܘܢܦܠܼܬ ܥܠ ܪ̈ܓܠܘܗܝ ܕܦܛܪܘܣ ܘܠܚܒܪ̈ܬܗܿ ܘܚܒܝܒܬܗܿ ܢܫܩܬ . ܘܡܫܐܠܐ ܗܘܬ ܠܗܿ . ܕܡܢܐ ܗܘܐ ܿ ܗܼܝ ܕܝܢ ܒܦ̈ܣܝܩܬܐ ܟܘܠܗܿ ܨܒܘܬܐ ܐܫܬܥܝܬ ܠܗܿ . ܟܢܫܐ ܕܝܢ ܕܐܢܫܐ ܟܕ ܫܡܥܼܘ ܬܗܝܪܝܢ ܗܘܘ ܿ ܦܛܪܘܣ ܕܝܢ ܟܕ ܥܠ ܐܠܗܐ ܘܥܠ ܐܘܪܚܗ ܡܠܠ . ܐܘܣܦ ܗܘܐ ܒܚܪܬ ܠܡܐܡܪ ܡܢܘ ܕܨܿܒܐ ܕܫܪܝܪܐܝܬ ܠܡܐܠܦ ܠܐܢܛܝܘܟܝܐ ܢܐܬܐ ܿ ܕܬܡܢ ܝܪ̈ܚܐ ܬܠܬܐ̈ ܗܘܿܐ ܐܢܐ . ܠܐ ܗܘܐ ܓܝܪ ܡܛܠ ܬܐܓܘܪܬܐ ܐܘ ܡܛܠ ܐܣܛܪܢܝܐ ܐܬܪ̈ܘܬܟܘܢ ܠܡܫܒܩ ܡܫܟܚܝܢ ܐܢܬܘܢ ܘܛܘܪܐ ܣܓܝܐܐ ܠܡܐܙܪܠ ܡܛܠ ܕܝܢ ܚܝ̈ܐ ܕܠܥܠܡ . ܐܦܠܐ ܬܠܬܐ̈ ܝܘ̈ܝܡܢ ܠܡܐܬܐ ܨܿܒܝܢ ܐܢܬܘܢܿ ܡܢ ܒܬܪ ܕܝܢ ܡܡܠܠܗ ܕܦܛܪܘܣ ܿ ܐܢܐ ܠܡܩܒܠܢܝܬܗܿ ܕܐܡܝ ܐܠܦ ܐܣܬܪܝܢ ܝܼܗܒܬ . ܠܨ̈ܒܘܬܐ ܕܡܬܒܥܝܢ ܠܗܿ . ܘܐܓܥܠܬܗܿ ܕܝܢ ܠܓܒܪܐ ܛܒܐ ܡܢ ܪܝܫܝܗܿ ܕܡܕܝܢܬܐ ܿ ܐܦ ܠܐܝܠܝܢ ܕܒܙܒܢ ܠܒܒ ܗܘܝ ܠܐܡܝ ܛܝܒܘܬܐ ܩܒܠܬ ܘܗܟܘܬ ܡܢ ܓܙܪܬܐ ܥܡ ܦܛܪܘܣ ܘܥܡ ܫܪܟܐ ܕܐܚܪ̈ܢܐ ܟܕ ܕܒܝܪ ܐܢܐ ܠܐܡܝ ܢܦܩܬ ܿ ܀ ܀ ܀","english":"When Peter heard, he was amazed, and all those who were there stood up in astonishment at the woman's good fortune and her freeborn son. From that place, Peter commanded that the men should go and bring that woman. When she entered the bridal chamber, she was placed before him. While all those who were there were listening, Peter said, \"If truly I am a herald of God, as the faith of those who know that the one God who made the world is one, let this woman be healed from her place.\" And when he said this, immediately that woman rose up, healthy, and fell at the feet of Peter and her companion and her friend, and she was beseeching him. He asked what had happened. She then related the entire affair to him in brief. The men who were there, when they heard, were astonished. Peter, however, when he had spoken about God and his way, added at the end to say, \"Whoever truly wishes to teach the people of Antioch, let him come. There, for three months, I will be. For it is not for the sake of trade or for the governance of your regions that you are able to leave and travel a great mountain, but for the sake of eternal life. Nor would you wish to come for three days? After Peter's speech, I gave to receive my mother, and I gave a thousand staters for the affairs that were needed for her, and I reconciled her with the good man from the head of the city. I also received kindnesses from those who were envious of my mother, and thus from the island, with Peter and the rest of the companions, when I was driven out, I went out to my mother.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܣܐ","severity":"info","text":"The Syriac ܥܪܣܐ (ʿarsā) means 'bridal chamber' or 'marriage bed,' here indicating the setting for the woman's confession and healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܬܪܝܢ","severity":"info","text":"The term ܐܣܬܪܝܢ (ʾestərīn) is a Greek loanword (στατήρ) meaning 'stater,' a gold coin, used here to denote a sum of money given for the mother's needs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Antioch","severity":"info","text":"Peter's announcement of a three-month teaching stay in Antioch aligns with the tradition that Peter was a founding figure of the Antiochene church, a key setting 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":"narrative closure","severity":"info","text":"This passage concludes the narrative arc of Homily 12: the woman's healing, confession, and reconciliation are followed by Peter's missionary call and the narrator's summary of departure from the island.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Pseudo-Clementine Homilies","severity":"info","text":"The Syriac version of the Pseudo-Clementine Homilies, preserved in manuscripts such as those cataloged in the Harvard Hollis records, attests to the wide transmission of this narrative in Eastern Christian traditions.","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"},{"key":"hollis:alma990007732430203941","label":"Die Pseudoklementinen","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007732430203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢ ܕܘܟܬܗܿ","severity":"caution","text":"The phrase ܡܢ ܕܘܟܬܗܿ (men dukkah) is ambiguous: it could mean 'from her place' (i.e., her current location) or 'from her condition' (i.e., her affliction). The English draft takes the former, but the latter is also possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܢ ܕܘܟܬܗܿ may refer either to physical location or to the woman's state of illness.","The identity of 'the good man from the head of the city' is not specified; it may refer to a local magistrate or to Peter himself."],"confidence":"high","notes":[]}]}