{"slug":"dsc-101","id":"syriac:dsc:dsc-101","title":"On Samson","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:19Z","cost_usd":0.011008},"source":{"registry_id":"syriac:dsc:dsc-101","work_id":"dsc-101","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/101"},"stats":{"passages":18,"english_words":4873,"coptic_letters":0,"commentary_units":100,"commentary_kinds":8,"derived_notes":0,"ambiguities":26,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-101","abstract":"Narsai's memrā on Samson is a metrical homily composed in isosyllabic couplets, typical of his liturgical poetry. The work survives in multiple East Syriac manuscripts, often copied with other memrē for Lenten use. It was read in monasteries during the night office and cited in later Syriac exegetical compilations on Judges. The homily frames Samson's story as an exegesis of the Torah, exploring dual aspects of triumph and disgrace, and employs allegorical interpretation common in Syriac tradition, possibly prefiguring Christ or spiritual life.","historical_context":"Narsai (ca. 399–502 CE) was a prominent theologian and poet of the Church of the East, active in the School of Edessa and later Nisibis. This memrā was composed in Syriac, likely in the late 5th century, for liturgical use in East Syriac communities. The text survives in multiple manuscripts, often grouped with other memrē for Lenten night offices, indicating its role in monastic liturgy. Its transmission reflects the broader Syriac exegetical tradition, where biblical figures like Samson were interpreted typologically. The work's exact date is uncertain, but its style and manuscript context place it within Narsai's floruit.","significance":"This memrā exemplifies Narsai's poetic exegesis and the liturgical use of biblical narratives in East Syriac Christianity. It contributes to understanding Syriac typological interpretation, where Samson prefigures Christ or spiritual struggles. The work's survival in multiple manuscripts and citation in later compilations underscores its enduring influence in monastic and exegetical traditions.","timeline":[{"date":"ca. 399–502 CE","event":"Narsai's floruit; composition of the memrā likely within this period."},{"date":"5th–6th c.","event":"Transmission of the memrā in East Syriac manuscripts, often with other memrē for Lent."},{"date":"6th–7th c.","event":"Use in East Syriac monastic night offices; citation in later exegetical compilations on Judges."},{"date":"Medieval period","event":"Continued copying and liturgical use in East Syriac communities."},{"date":"Modern era","event":"Critical edition and translation based on manuscript tradition, without full apparatus."}],"relations":[{"work":"Narsai's other memrē","relation":"Part of a corpus of metrical homilies for liturgical use","key":"","label":null,"url":null},{"work":"Syriac exegetical compilations on Judges","relation":"Cited in later works","key":"","label":null,"url":null},{"work":"Biblical book of Judges (13–16)","relation":"Source text for the homily","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition","relation":"Used in Lenten night office","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Samson","label":"Samson","url":"https://en.wikipedia.org/wiki/Samson","reason":"Biblical figure central to the work"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of composition and use"}],"cautions":["Exact date of composition unknown; only Narsai's floruit (ca. 399–502 CE) provides a range.","Attribution rests on manuscript colophons and stylistic consistency, not contemporary evidence.","Base manuscript for the edition is not identified; no full critical apparatus of variants.","The phrase 'his belly and his child' is ambiguous; interpretation uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000414,"generated":"2026-11-15T02:28:11Z"},"checks":{"work":"dsc-101","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":100,"english_words":4873,"source_letters":16178,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) on the biblical figure Samson, composed in isosyllabic couplets typical of Narsai’s liturgical poetry.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Narsai’s floruit is ca. 399–502 CE, but this memrā’s exact date is unknown; attribution rests on manuscript colophons and stylistic consistency with his other works.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple East Syriac manuscripts, often copied together with other memrē by Narsai for liturgical use during Lent.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was read in East Syriac monasteries as part of the night office; it is cited in later Syriac exegetical compilations on Judges.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"The edition does not include a full critical apparatus of manuscript variants; the base manuscript is not identified in the source.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"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: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-101":{"label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܫܸܡܫܘܿܢ ܓܲܢ̄ܒܵܪܵܐ\nܡܐܡܪܐ ܕܐܪܒܥܝܢ ܘܬܠܬܐ\nܥܲܠ ܫܸܡܫܘܿܢ ܓܲܢ̄ܒܵܪܵܐ\n:ܨܠܸܡ ܙܵܟܼܘܼܬܹܗ ܕܓܲܒܼܪܵܐ ܟܹܐܢܵܐ ܚܙܹ̇ܝܬܼ ܒܲܟܼܬܼܵܒܹ̈ܐ\nܕܨܝܼܪܵܐ ܒܕܲܦܵܐ ܢܵܡܘܿܣܵܝܵܐ ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ ܀ :ܒܪܹܫ ܦܵܣܘܿܩܵܐ ܚܙܹ̇ܝܬܼ ܨܘܼܪ̈ܵܬܼܵܐ ܫܲܦܝܼܪ̈ܵܬܼܵܐ\nܘܲܒܼܫܘܼܠܵܡܹܗ ܚܙܹ̇ܬܼ ܐܵܬܼ̈ܘܼܬܼܵܐ ܕܠܵܐ ܫܲܦܝܼܪ̈ܵܢ ܀ :ܒܚܘܼܩܵܐ ܩܲܕܼܡ̇ܐ ܩܪܹܝܬܼ ܢܸܨܚܵܢܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ\nܘܲܒܼܗܵܘ̇ ܕܲܬܼܪܹܝܢ ܚܸܣܕܵܐ ܘܨܲܥܪܵܐ ܘܲܡܚܝܼܠܘܼܬܼܵܐ ܀ :ܦܠܸܐ ܗ̄ܘ̣ܵܐ ܣܲܓܿܝܼ ܫܘܼܪܵܝ ܫܲܪܒܹܿܗ ܠܲܕܼܚܵܐܲ݁ܪ ܒܹܗ\nܘܲܫܟܼܝܼܪ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܫܘܼܠܵܡ ܫܲܪܒܹܿܗ ܠܲܕܼܫܵܡܲܥ ܠܹܗ ܀ :ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܡܸܬܚܲܙܝܵܐ ܒܹܗ ܒܫܲܪܒܹܿܗ ܕܟܹܐܢܵܐ\nܘܲܡܕܵܘܲܕܼ ܗ̄ܘ̣ܵܐ ܫܒܼܝܼܠ ܡܲܪܕܿܝܼܬܼܵܐ ܕܪܲܗܛܵܐ ܕܐܘܼܪܚܹܗ ܀ :ܒܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܕܐܵܓܼܘܿܢ ܥܲܡܠܵܘ̈ܗܝ ܦܗ̣ܵܘ ܚܘܼܫܵܒܲܝ̈\nܘܲܒܼܥܹ̇ܝܬܼ ܕܐܹܠܲܦ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܬܲܪܬܹܿܝܢ ܒܲܚܕܼܵܐ ܀ :ܪܸܥܝܵܢܝ ܫܲܩ̣ܠܲܢܝ ܕܐܸܒܼܥܸܐ ܒܥܵܬܼܵܐ ܕܫܘܼܒܼܚܹܗ ܘܚܸܣܕܹܿܗ\nܘܓܼܪܼܓܼ ܐܲܥܠܲܢܝ ܠܓܼܵܘ ܡ̣ܢ ܬܲܪܥܵܐ ܕܣܸܦܪ̈ܲܝ ܪܘܼܚܵܐ ܀ :ܒܒܹܝܬܼ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܥܸܠܹ̇ܬܼ ܩܵܡܹ̇ܬܼ\nܘܫܲܪܝܼܬܼ ܕܐܸܣܓܸܿܐ ܒܚܘܼܩܵܐ ܕܲܟܼܬܼܝܼܒܼ ܓܲܒܼܪܵܐ ܢܙܝܼܪܵܐ ܀ :ܫܸܡ ܓܲܒܼܝܘܼܬܼܵܐ ܚܙܹ̇ܝܬܼ ܕܲܪܫܝܼܡܵܐ ܒܫܘܼܪܵܝ ܫܲܪܒܹܿܗ\nܘܡܸܫܬܿܥܸܐ ܠܹܗ ܚܲܕܼ ܪܘܼܚܵܢܵܐ ܩܕܼܵܡ ܒܸܣܪ̈ܵܢܹܐ ܀ :ܓܼܒܼܪܵܐ ܕܪܘܼܚܵܐ ܚܙܹ̇ܝܬܼ ܕܲܡܣܲܒܲܪ ܒܲܛܢܹܗ ܘܝܲܠܕܹܿܗ\nܘܲܡܬܲܚܸܡ ܠܵܗ̇ ܠܫܸܡ ܓܼܒܼܝܘܼܬܹܗ ܒܫܸܡ ܒܵܪܘܿܝܵܐ ܀ :ܒܫܸܡ ܒܵܪܘܿܝܵܐ ܩ̣ܪܵܝܗܝ ܪܘܼܚܵܢܵܐ ܠܦܲܓܼܪܵܢܵܝܵܐ\nܕܢܸܗܘ̤ܐ ܥܲܒܼܕܵܐ ܘܲܡܫܲܡܫܵܢܵܐ ܕܡܸܠܲܬܼ ܡ̇ܪܹܗ ܀","english":"On Samson the Hero\nMemrā Forty-Three\nOn Samson the Hero\n\nI saw the victory of the hero, the mighty one, in the writings,\nWhich are inscribed on the page of the Mosaic Law, of two forms.\nAt the beginning of the passage I saw beautiful images,\nAnd at its end I saw signs that are not beautiful.\nIn the first verse I read the triumph of his great strength,\nAnd in the second, disgrace, shame, and weakness.\nThe beginning of his story was very wondrous to the reader,\nAnd the end of his story was very bitter to the hearer.\nNo equality is seen in his story, the mighty one,\nAnd the path of his course was a way of discipline.\nWithout equality, his labors were diverse in their thoughts,\nAnd I sought to learn what cause it is of two in one.\nMy mind took me to seek in the cloud of his glory and his disgrace,\nAnd it drew me in through the door of the books of the Spirit.\nIn the house of the letters of the writings I went up before,\nAnd I began to increase in the verse of the writing of the mighty hero.\nI saw the name of election inscribed at the beginning of his story,\nAnd a spiritual one interprets it before the children of flesh.\nI saw a man of spirit who hopes in his belly and his child,\nAnd he limits his name of election by the name of the Creator.\nBy the name of the Creator the spiritual one called the corporeal ones,\nThat they might be servants and ministers of the word of their Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܫܸܡܫܘܿܢ ܓܲܢ̄ܒܵܪܵܐ","severity":"info","text":"The superscription 'On Samson the Hero' and the numbering 'Memrā Forty-Three' mark the beginning of the homily. The repeated title may indicate a scribal or liturgical heading.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (kēnā) is rendered 'mighty one' in the English draft. It carries connotations of strength and steadfastness, often used for biblical heroes.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܦܵܐ ܢܵܡܘܿܣܵܝܵܐ","severity":"info","text":"The phrase 'page of the Mosaic Law' refers to the Torah (the Pentateuch), where the story of Samson appears in Judges 13–16. Narsai frames his reading as an exegesis of the scriptural text.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ","severity":"info","text":"The 'two forms' (ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ) likely refer to the dual aspects of Samson's story: triumph and disgrace, as developed in the following lines.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܘܼܚܵܢܵܐ","severity":"info","text":"The 'spiritual one' (ܪܘܼܚܵܢܵܐ) who interprets Samson's name suggests an allegorical or typological reading, common in Syriac exegesis, where Samson prefigures Christ or the spiritual life.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܛܢܹܗ ܘܝܲܠܕܹܿܗ","severity":"caution","text":"The phrase 'his belly and his child' is ambiguous: it may refer to Samson's physical desires and offspring, or be a metaphorical expression for fleshly and spiritual progeny. The exact referent is uncertain.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'his belly and his child' (ܒܲܛܢܹܗ ܘܝܲܠܕܹܿܗ) is ambiguous: it could denote literal progeny or a figurative contrast between carnal and spiritual aspects.","The 'two forms' (ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ) may refer to the dual nature of Samson's story or to the two tablets of the Law; the text does not specify."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܫܡܵܐ ܩܲܕܿܝܼܫܵܐ ܣܵܡ̣ ܠܹܗ ܒܪܹܫܹܗ ܒܲܕܼܡܘܼܬܼ ܛܲܒܼܥܵܐ\nܕܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܕܲܕܼܡܲܢ ܐܝܼܬܼܵܘܗܝ ܘܲܠܡܲܢ ܦܵܠܲ݁ܚ ܀ :ܠܦܵܠܚܘܼܬܼ ܡܲܠܟܵܐ ܕܲܟܼܣܸܐ ܒܪܵܘܡܵܐ ܓܼܒܼܵܝܗܝ ܦܘܼܩܕܵܢܵܐ\nܘܐܲܝܟ ܕܲܠܦܵܠܚܵܐ ܚܲܙܩܹܗ ܒܙܲܝܢܵܐ ܕܲܢܙܝܼܪܘܼܬܼܵܐ ܀ ܒܲܢܙܝܼܪܘܼܬܼܵܐ ܙܲܝܢܹܗ ܠܦܵܠܚܵܐ ܦܲܓܼܪܵܢܵܝܵܐ:\nܕܢܸܕܲܥ ܟܠܢܵܫ ܕܙܲܝܢܹܗ ܕܪܘܼܚܵܐ ܗ̄ܘ̣ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܕܒܸܣܪܵܐ ܗ̄ܘ̣ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܲܩܪܸܒܼ ܥܲܡ ܕܲܠܩܘܼܒܼܠܵܐ\nܘܩܲܕܸܿܡ ܝܲܗ̣̄ܒܼܠܹܗ ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܕܢܸܬܼܢܲܨܲܚ ܒܹܗ ܀ :ܩܹܐܪܣܵܐ ܪܲܒܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܥܒܸܿܕܼ ܠܘܼܩܒܲܠ ܥܵܘ̣ܠܵܐ\nܘܲܕܼܠܵܐ ܢܲܫܦܸܠ ܝܲܩܪܹܗ ܒܕܲܪ̈ܓܹܐ ܕܪܵܡܝܼܢ ܡܸܢܹܗ ܀ :ܥܝܼܪܵܐ ܫܲܕܲܪ ܘܣܲܒܲܪ ܒܲܛܢܹܗ ܘܝܼܠܝܼܕܼܘܼܬܹܗ\nܘܣܵܡ̣ ܠܹܗ ܒܪܹܫܹܗ ܟܠܝܼܠܵܐ ܪܲܒܵܐ ܕܲܢܙܝܼܪܘܼܬܼܵܐ ܀ :ܐܲܝܟ ܪܲܒܿ ܚܲܝܠܵܐ ܓ̣ܒܼܵܝܗܝ ܡ̣ܢ ܥܲܡܵܐ ܪܦܸܐ ܪܸܥܝܵܢܵܐ\nܕܲܒܼܚܝܼܨܘܼܬܹܗ ܢܫܲܪܲܪ ܐܸܢܘܿܢ ܒܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܀ :ܪܦܸܐ ܗ̄ܘ̣ܵܐ ܥܲܡܵܐ ܡ̣ܢ ܬܘܼܟܼܠܵܢܵܐ ܐܲܠܵܗܵܝܵܐ\nܘܲܒܼܝܲܕܼ ܫܸܡܫܘܿܢ ܚܲܝܼܨܹܗ ܠܠܸܒܹܿܗ ܒܕܼܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܚܹܝܠ ܥܘܼܕܼܪܵܢܹܗ ܣܵܡ̣ ܥܲܠ ܪܹܫܹܗ ܒܲܕܼܡܘܼܬܼ ܬܵܓܼܵܐ\nܘܫܲܠܛܹܗ ܕܲܢܕܼܘܼܢ ܠܲܟܼ̈ܢܵܘܵܬܹܗ ܕܠܵܐ ܫܘܼܣܪܵܢܵܐ ܀ :ܠܕܼܝܼܢܵܐ ܕܥܲܡܵܐ ܘܩܹܐܪܣܵܐ ܕܥܲܡܡܹ̈ܐ ܩ̣ܪܵܝܗܝ ܘܐܲܩܝܼܡܹܗ\nܕܲܒܼܟܼܠ ܥܸܠ̈ܠܵܢ ܢܩܲܦܲܚ ܥܵܘ̣ܠܵܐ ܕܠܵܐ ܢܸܫܬܿܥܠܸܐ ܀ :ܠܘܼܩܒܲܠ ܥܵܘ̣ܠܵܐ ܕܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ ܫܲܕܿܪܹܗ ܪܸܡܙܵܐ\nܘܓܲܢ̄ܒܵܪܵܐܝܼܬܼ ܫܲܕܿܪܹܗ ܕܢܲܩܪܸܒܼ ܒܪܹܫ ܬܲܟܼܬܿܘܼܫܹܐ ܀ :ܠܘܼܩܒܲܠ ܥܲܡܡܹ̈ܐ ܚܙ̣ܵܐ ܩܲܕܼܡ̇ܝܲܬܼ ܨܸܒܼܝܵܢ ܢܲܦܫܹܗ\nܕܲܚ̣ܘܵܐ ܕܲܒܗܘܿܢ ܡܲܨܠܲܚ ܙܐܦܵܐ ܕܝܘܼܠܦܵܢ ܫܹܐܕܹ̈ܐ ܀","english":"He placed the holy name on his head in the form of a sign,\nFor he knew that the likeness is his and to what he ministers. For the service of the king who conceals in the height, a command chose him,\nAnd like a servant he girded himself with the weapon of asceticism. With asceticism he armed the bodily servant,\nSo that he might know that every contest is of the spirit and not of the flesh. Spiritually he was about to contend with the adversary,\nAnd beforehand he gave him the weapon of the spirit with which to be adorned. A great crown was about to be made against iniquity,\nAnd without lowering his honor in the degrees of those who cast from him. He sent a watchman and hoped in his belly and his birth,\nAnd placed on his head a great crown of asceticism. Like a commander, a chosen one from a weak people of thought,\nWho by his strength established a way in good hope. The people were weak from divine trust,\nAnd by the hand of Samson he strengthened their heart in the fear of truth. The power of his help he placed on his head in the form of a crown,\nAnd gave him authority to judge his enemies without cessation. He summoned and appointed him judge of the people and crown of the nations,\nSo that in all affairs he might overthrow iniquity without being troubled. Against the iniquity of the people and the nations he sent a sign,\nAnd heroically he sent him to contend at the head of the hosts. Against the nations he saw beforehand the desire of his self,\nTo show that in him the victory of the teaching of demons would succeed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܝܢܵܐ ܕܲܢܙܝܼܪܘܼܬܼܵܐ","severity":"info","text":"The phrase 'weapon of asceticism' (zaynā d-azīrūṯā) is a key term in Narsai's ascetic-military imagery, blending spiritual combat with monastic discipline.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܘܿܢ","severity":"info","text":"Samson (Šemšōn) is the biblical figure from Judges 13–16. Narsai reinterprets his physical strength as spiritual warfare, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܹܐܪܣܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great crown' (qērsā rabbā) evokes the imagery of martyrdom and monastic victory; in Syriac tradition, the crown is a symbol of spiritual triumph over sin and idolatry.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Samson's spiritual preparation, moving from his investiture with ascetic weapons to his appointment as judge and warrior against iniquity, mirroring the two-part structure of the memrā.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܘܼܚܵܢܵܐܝܼܬܼ","severity":"info","text":"The contrast between spiritual and bodily combat (rūḥānāʾīṯ vs. pagrānāyā) parallels Narsai's homilies on the spiritual athlete, a theme also found in Ephrem and later Syriac monastic literature.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚ̣ܘܵܐ ܕܲܒܗܘܿܢ ܡܲܨܠܲܚ ܙܐܦܵܐ ܕܝܘܼܠܦܵܢ ܫܹܐܕܹ̈ܐ","severity":"caution","text":"The final clause is textually difficult: 'to show that in him the victory of the teaching of demons would succeed' may be corrupt or ironic, as it seems to attribute demonic teaching to Samson's victory, contrary to the preceding praise.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'teaching of demons' (yulpān šēdē) in the final line is ambiguous: it may refer to the Philistine idolatry that Samson overcomes, or it could be a scribal error for 'teaching of God' or similar. The reading taken is that it describes the enemy's false religion."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܝܘܼܠܦܵܢ ܫܹܐܕܹ̈ܐ ܚܙ̣ܵܐ ܟܲܕܼ ܢܵܨܲܚ ܒܥܲܡܡܹ̈ܐ ܥܘܼܪ̈ܠܹܐ\nܘܛܲܢ ܘܐܸܬܼܥܲܙܲܙ ܠܡܸܥܒܲܕܼ ܥܲܡܗܘܿܢ ܩܹܐܪܣܵܐ ܩܲܫܝܵܐ ܀ :ܠܩܹܐܪܣܵܐ ܕܥܲܡܡܹ̈ܐ ܥܲܬܸܿܕܼ ܢܲܦܫܹܗ ܦܵܠܚܵܐ ܚܝܼܨܵܐ\nܘܪܲܟܸܿܒܼ ܥܸܠܠܹ̈ܐ ܕܐܲܝܟܲܢ ܢܲܩܪܸܒܼ ܚܠܵܦ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܚܠܵܦ ܟܹܐܢܘܼܬܼܵܐ ܣܵܡ̣ ܠܹܗ ܢܝܼܫܵܐ ܠܡܸܬܼܟܲܬܵܫܘܼ\nܘܲܚ̣ܢܵܐ ܣܲܓܿܝܼ ܒܟܼܠܗܘܿܢ ܙܵܘܥܵܘ̈ܗܝ ܠܘܼܩܒܲܠ ܥܵܘ̣ܠܵܐ ܀ :ܓܲܢ̄ܒܵܪܵܐܝܼܬܼ ܝܲܗ̣̄ܒܼ ܗ̄ܘ̣ܵܐ ܢܲܦܫܹܗ ܠܘܵܬܼ ܬܲܟܼܬܿܘܼܫܵܐ\nܕܲܒܼܟܼܠ ܦܘܼܪ̈ܣܝܼܢ ܨܒܼܵܐ ܕܲܢܪܲܡܪܸܡ ܫܸܡ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ ܪܲܟܸܿܒܼ ܠܸܒܹܿܗ ܚܲܟܿܝܼܡܵܐܝܼܬܼ\nܘܒܸܐܣܟܹܿܝܡ ܚܘܼܒܵܐ ܦܲܪܣܝܼ ܘܲܓܼܠܵܗ̇ ܠܕܲܓܵܠܘܼܬܼܵܐ ܀ :ܐ̄ܣܟܹܿܡܵܐ ܕܚܘܼܒܵܐ ܠܒܸ݂ܫ ܚܲܟܿܝܼܡܵܐ ܨܢܝܼܥ ܠܲܩܪܵܒܼܵܐ\nܘܐܲܝܟ ܓܵܫܘܿܫܵܐ ܥܲܠ̣ ܨܹܝܕܼ ܥܘܼܪ̈ܠܹܐ ܘܓܲܫ̣ ܡܸܠܲܝ̈ܗܘܿܢ ܀ :ܐܲܢ̄ܬܿܬܼܵܐ ܡܟܲܪ ܠܹܗ ܡ̣ܢ ܣܵܩܘܿܪܹ̈ܐ ܕܫܸܡ ܐܲܠܵܗܹܗ\nܕܲܒܼܚܲܕܼ ܐܲܢ̄ܬܿܬܼܵܐ ܡܢܲܟܸܿܟ ܛܘܼܥܝܲܝ ܕܫܸܡ ܐܲܠܵܗܹ̈ܐ ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܚܲܝܸܠ ܙܵܘܥܵܘ̈ܗܝ ܠܡܸܬܼܚܲܟܵܡܘܼ\nܘܐܸܡ݂ܲܪ ܠܐܲܒܼܘܼܗܝ ܕܣܲܒܼ ܠܝܼ ܐܲܢ̄ܬܿܬܼܵܐ ܡ̣ܢ ܒܢ̈ܬܼ ܥܘܼܪ̈ܠܹܐ ܀ :ܠܵܐ ܠܲܡ ܝܼܕܲܥܘ ܐܲܒܼܘܼܗܝ ܘܐܸܡܹܗ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܗ̄ܝܼ\nܕܢܸܬܼܒܲܥ ܥܝܵܪܬܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܡ̣ܢ ܦܠܸܫܬܵܝܹ̈ܐ ܀ :ܥܝܵܪܬܵܐ ܕܥܲܡܹܗ ܬܒܲܥ̣ ܡ̣ܢ ܥܲܡܡܹ̈ܐ ܒܝܲܕܼ ܒܲܪ̄ܬܼ ܥܲܡܡܹ̈ܐ\nܘܐܘܼܡ̇ܢܵܐܝܼܬܼ ܚܢ̣ܵܐ ܨܸܒܼܝܵܢܹܗ ܠܢܝܼܫܵܐ ܕܡ̇ܪܹܗ ܀ :ܚ̣ܙܲܩ ܡ̣ܢ ܥܲܡܹܗ ܕܢܹܐܠܲܙ ܘܢܸܡܟܿܘܿܪ ܠܒܲܪ̄ܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܘܣܵܡ̣ ܠܹܗ ܡ̇ܪܹܗ ܢܝܼܫܵܐ ܒܐܘܼܪܚܵܐ ܕܢܸܒܼܩܸܐ ܚܲܝܠܹܗ ܀","english":"He saw the teaching of demons when he triumphed over the nations of the uncircumcised, And he was hidden and strengthened to make with them a harsh treaty. For the treaty of the nations he prepared himself, a mighty servant, And he mounted wiles so that he might offer them in place of faith. In place of faith he set for himself a sign for battle, And he rejoiced greatly in all his movements against iniquity. Manfully he gave himself over to the contest, So that in every opportunity he might exalt the name of faith. He mounted small opportunities wisely in his heart, And in the guise of love he spread out and revealed falsehood. The wise one put on the guise of love, small for battle, And like a spy he went against the uncircumcised and examined their words. A woman deceived him from the secrets of the name of his God, So that by means of a woman he might lower the errors of the names of the gods. A hidden sign strengthened his movements for cunning, And he said to his father, \"Take for me a wife from among the daughters of the uncircumcised.\" His father and mother did not know that it was from God That the intermarriage with the people of his nation from the Philistines was to be pursued. He pursued intermarriage with his people from the nations by means of a daughter of the nations, And he saw his desire for the sign of his Lord as a matter of oath. He departed from his people who were weary, and he deceived the daughter of the merchants, And his Lord set for him a sign on the path to test his strength.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The term ܥܘܼܪ̈ܠܹܐ (ʿūrle) means 'uncircumcised' and is a standard Syriac Christian designation for non-Christians, especially pagans or Philistines, here applied to Samson's opponents.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'harsh treaty' (ܩܹܐܪܣܵܐ ܩܲܫܝܵܐ) and 'mighty servant' (ܦܵܠܚܵܐ ܚܝܼܨܵܐ) recast Samson's marriage to the Philistine woman as a strategic deception, aligning with Narsai's ascetical interpretation of Samson as a type of the spiritual athlete.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܢ̄ܬܿܬܼܵܐ ܡ̣ܢ ܒܢ̈ܬܼ ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The request for a wife from the uncircumcised (Judg 14:2) is paraphrased: 'Take for me a wife from among the daughters of the uncircumcised.' Narsai emphasizes the parents' ignorance of the divine plan.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the 'guise of love' (ܐ̄ܣܟܹܿܡܵܐ ܕܚܘܼܒܵܐ) as a spy's tactic parallels earlier Syriac exegesis (e.g., Ephrem) where Samson's marriage is a ruse to infiltrate the Philistines.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Samson's ascetical preparation (previous passage) to his deceptive engagement with the Philistines, marked by the repeated term ܟܹܐܢܘܼܬܼܵܐ ('faith') as a foil for his strategic wiles.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܼܡ̇ܢܵܐܝܼܬܼ","severity":"caution","text":"The reading ܐܘܼܡ̇ܢܵܐܝܼܬܼ (ʾūmāʾīt) is uncertain; it may derive from ܐܘܡܢܐ ('oath') or be a scribal error. The translation 'as a matter of oath' follows the context of Samson's vow-like pursuit.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he was hidden and strengthened' (ܘܛܲܢ ܘܐܸܬܼܥܲܙܲܙ) could imply either divine concealment or Samson's own cunning; the reading taken is that he prepared himself secretly.","The term ܩܹܐܪܣܵܐ ('treaty') may also mean 'alliance' or 'covenant'; the translation 'treaty' is retained for its political overtones."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܓܘܼܪܝܵܐ ܕܐܲܪܝܵܐ ܦܓܲܥ̣ ܒܹܗ ܒܐܘܼܪܚܵܐ ܒܐܲܪܝܵܐ ܡܠܝܼܠܵܐ\nܘܲܦܫ݂ܲܚ ܘܲܫܕܵܝܗܝ ܐܲܝܟ ܕܲܠܓܲܕܼܝܵܐ ܠܓܼܘܼܫܡܵܐ ܩܲܫܝܵܐ ܀ :ܒܚܲܝܠܵܐ ܕܐܲܪܝܵܐ ܢܲܣܝܹܗ ܠܚܲܝܠܹܗ ܕܓܼܢ̄ܒܵܪ ܚܲܝܠܵܐ ܗ̄ܘ̣\nܘܝܼܕܲܥ ܕܲܡܨܸܐ ܠܡܹܐܪܲܥ ܩܹܐܪܣܵܐ ܕܥܲܡܡܹ̈ܐ ܥܘܼܪ̈ܠܹܐ ܀ :ܕܠܵܐ ܣܲܦܣܹܪܵܐ ܘܲܕܼܠܵܐ ܚܘܼܛܪܵܐ ܩܲܛܠܹܗ ܠܐܲܪܝܵܐ\nܘܝܼܕܲܥ ܕܠܵܐ ܣܢܝܼܩ ܥܲܠ ܥܘܕܼܪܵܢܵܐ ܕܡ̇ܐܢܲܝ̈ ܙܲܝܢܵܐ ܀ :ܥܲܠ̣ ܠܒܹܝܬܼ ܥܘܼܪ̈ܠܹܐ ܘܲܡ̣ܟܲܪ ܐܲܢ̄ܬܿܬܼܵܐ ܘܝܲܗ̣̄ܒܼ ܪܲܗܒܼܘܿܢܵܐ\nܘܲܦܢ̣ܵܐ ܠܥܲܡܹܗ ܟܲܕܼ ܡܸܬܼܚܲܫܲܒܼ ܕܢܸܓܼܡܘܿܪ ܡܸܠܵܘ̈ܗܝ ܀ :ܪܸܢܝܵܐ ܕܐܲܢ̄ܬܿܬܼܵܐ ܫܵܚܹ̇ܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܐܲܢ̄ܬܿܬܼܵܐ\nܐܸܠܵܐ ܕܢܸܣܥܘܿܪ ܒܲܦܠܸܫܬܵܝܹ̈ܐ ܪܼܓܲܬܼ ܢܲܦܫܹܗ ܀ :ܪܗܝܼܒܼ ܗ̄ܘ̣ܵܐ ܣܲܓܿܝܼ ܠܲܡܫܲܡܠܵܝܘܼ ܦܘܼܩܕܵܢ ܡ̇ܪܹܗ\nܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘܑ̣ܵܐ ܕܢܸܬܼܒܲܥ ܥܝܵܪܬܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܀ :ܩܲܠܝܼܠܵܐܝܼܬܼ ܦܥ̣ܵܐ ܩܲܠܝܼܠܵܐ ܠܡܸܣܲܒܼ ܐܲܢ̄ܬܿܬܼܵܐ\nܘܛܲܝܸܒܼ ܕܵܫܢܹ̈ܐ ܕܲܟܼܣܸܐ ܗ̄ܘ̣ܵܐ ܒܗܘܿܢ ܚܸܣܕܵܐ ܘܨܲܥܪܵܐ ܀ :ܚ̣ܙܲܩ ܓܼܢ̄ܒܵܪܵܐ ܒܐܘܼܪܚܵܐ ܕܬܸܡܢܲܬܼ ܠܡܸܣܥܲܪ ܐܘܼܪܚܹܗ\nܘܲܣܛ̣ܵܐ ܠܡܸܚܙܵܐ ܫܠܲܕܵܐ ܕܐܲܪܝܵܐ ܐܸܢ ܩܲܝܵܡܵܐ ܀ :ܚ̣ܙܵܐ ܕܲܡܚܲܒܲܠ ܘܲܫܕܸܐ ܒܐܲܪܥܵܐ ܡܚܲܒܸܿܠ ܐ̄ܢܵܫܵܐ\nܘܒܲܫܪ̈ܲܕܿܘܼܕܼܵܘܗܝ ܡܲܩܸܢ ܥܵܘܦܵܐ ܕܕܸܒܿܘܿܪ̈ܝܼܬܼܵܐ ܀ :ܚܙ̣ܵܐ ܕܡܲܗܸܠ ܒܵܗ̇ ܥܵܘܦܵܐ ܫܝܼܛܵܐ ܒܗܵܝ̇ ܩܲܫܝܼܘܼܬܼܵܐ\nܘܗܲܝܡܸܢ ܘܐܲܫܲܪ ܕܗܵܟܲܢ ܡܗܸܠ ܒܲܦܠܸܫܬܵܝܹ̈ܐ ܀ :ܚܙ̣ܵܐ ܕܡ̣ܢ ܓܘܼܫܡܵܐ ܡܠܸܐ ܢܸܟܼܝܵܢܹ̈ܐ ܪܵܕܹܐ ܕܸܒܼܫܵܐ\nܘܲܩܢ̣ܵܐ ܣܲܒܼܪܵܐ ܕܢܲܚܸܐ ܥܲܡܹܗ ܡ̣ܢ ܐܘܼܠܨܵܢܵܐ ܀","english":"The lion’s cub met him on the way, a speaking lion,\nAnd he rent and cast it down like a kid to the hard ground.\nWith the strength of the lion he hid his own strength, the mighty hero,\nAnd he knew that he could break the treaty of the uncircumcised nations.\nWithout a sword and without a staff he killed the lion,\nAnd he knew that he had no need of the aid of weapons of war.\nHe went up to the house of the uncircumcised and hired a woman and gave a pledge,\nAnd he ransomed his people while it was thought that he would fulfill his words.\nThe shepherd of the woman was mocking him, not because of the woman,\nBut because he would accomplish through the Philistines the desire of his soul.\nHe was very eager to complete the command of his Lord,\nAnd he was distressed that the captivity of the sons of his people should continue.\nQuickly he ransomed quickly to take a woman,\nAnd he prepared feasts that he might conceal in them disgrace and shame.\nThe hero advanced on the way of Timnath to accomplish his way,\nAnd he turned aside to see the corpse of the lion, whether it remained.\nHe saw that the destroyer lay cast on the ground, a destroyer of men,\nAnd in its putrefaction the swarm of bees made a honeycomb.\nHe saw that the honeycomb shone in it, a sweet honeycomb in that hardness,\nAnd he believed and affirmed that thus he would shine among the Philistines.\nHe saw that from the body filled with worms flowed honey,\nAnd he conceived hope that he would revive his people from affliction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܪܝܵܐ ܡܠܝܼܠܵܐ","severity":"info","text":"The phrase 'speaking lion' (ܐܲܪܝܵܐ ܡܠܝܼܠܵܐ) is a Syriac idiom for a lion that is not merely a beast but a symbol of divine or demonic power, here likely representing the Philistine threat as a speaking adversary.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܵܐ ܣܲܦܣܹܪܵܐ ܘܲܕܼܠܵܐ ܚܘܼܛܪܵܐ","severity":"info","text":"The detail that Samson killed the lion 'without a sword and without a staff' echoes the biblical account in Judges 14:5-6, where Samson tears the lion apart with his bare hands, emphasizing his superhuman strength.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܸܡܢܲܬܼ","severity":"info","text":"Timnath (ܬܸܡܢܲܬܼ) is the Philistine city where Samson sought a wife, as in Judges 14:1-2. Narsai uses this toponym to anchor the narrative in the biblical geography.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܸܒܼܫܵܐ","severity":"info","text":"The image of honey (ܕܸܒܼܫܵܐ) flowing from the lion's corpse parallels the biblical episode in Judges 14:8-9, where Samson finds a swarm of bees in the lion's carcass, a sign of his future triumph.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙ̣ܵܐ","severity":"info","text":"The repeated verb 'he saw' (ܚܙ̣ܵܐ) structures this passage as a series of visionary insights, each leading to a symbolic interpretation of Samson's actions, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܗܝܼܒܼ ܗ̄ܘ̣ܵܐ ܣܲܓܿܝܼ ܠܲܡܫܲܡܠܵܝܘܼ ܦܘܼܩܕܵܢ ܡ̇ܪܹܗ","severity":"info","text":"Narsai's emphasis on Samson's eagerness to 'complete the command of his Lord' (ܦܘܼܩܕܵܢ ܡ̇ܪܹܗ) reflects a later Christian reception that reinterprets Samson as a type of Christ or a model of divine obedience, rather than a flawed hero.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'speaking lion' may be a metaphor for a Philistine leader or a demonic force, not a literal animal.","The identity of 'the woman' (ܐܲܢ̄ܬܿܬܼܵܐ) is ambiguous; it could refer to Delilah or a generic Philistine woman."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܐܵܘܫܸܛ ܐܝܼܕܹܗ ܢܙܝܼܪ ܒܲܓܼܒܼܝܼܬܼܵܐ ܠܓܼܘܼܫܡܵܐ ܛܲܡܠܵܐ\nܘܲܢܲܣܲܒܼ ܐܘܼܟܼܠܵܐ ܡܠܸܐ ܚܲܝܘܼܬܼܵܐ ܡ̣ܢ ܡܲܪܝܼܪܵܐ ܀ :ܐܘܼܟܼܠܵܐ ܛܲܡܠܵܐ ܐܸܟܲܠ̣ ܕܲܟܼܝܵܐ ܘܠܵܐ ܐܸܬܿܛܲܡܲܐ\nܘܐܵܘܟܸܿܠ ܡܸܢܹܗ ܐܵܦ ܠܐܲܒܼܵܗܵܘ̈ܗܝ ܘܠܵܐ ܓܠ̣ܵܐ ܥܸܠܬܹܗ ܀ :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܟܲܣܝܹܗ ܠܐ̄ܪܵܙܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ\nܕܠܵܐ ܢܼܬܿܬܿܫܝܼܛ ܠܹܗ ܡ̇ܐ ܕܡܸܬܿܬܲܢܸܐ ܒܦܘܼܡ ܣܲܓܿܝܼ̈ܠܹܐ ܀ :ܥܒ݂ܲܕܼ ܡܸܫܬܿܘܼܬܼܵܐ ܘܙܲܡܸܢ ܘܲܩܪ̣ܵܐ ܠܥܘܼܪ̈ܠܹܐ ܕܲܦܠܸܫܬܿ\nܘܲܒܼܫܵܪܘܼܬܼܗܘܿܢ ܪܲܟܸܿܒܼ ܡܲܬܼܠܵܐ ܕܩܸܛܠܹܗ ܕܐܲܪܝܵܐ ܀ :ܪܵܢܹ̇ܐ ܗ̄ܘ̣ܵܐ ܓܼܝܼܪ ܕܲܒܼܝܲܕܼ ܩܸܛܠܹܗ ܠܗܘܿܢ ܩܵܛܹ̇ܠ ܗ̄ܘ̣ܵܐ\nܥܲܠ ܗܵܝ̇ ܪܲܟܸܿܒܼ ܡܲܬܼܠܵܐ ܕܐܲܪܝܵܐ ܘܐܘܼܟܼܠܵܐ ܕܡܸܢܹܗ ܀ :ܡܲܬܼܠܵܐ ܐܲܡܬܸܿܠ ܡܠܸܐ ܒܘܼܝܵܢܵܐ ܩܕܼܵܡ ܗܸܕܼܝܘܿܛܹ̈ܐ\nܘܠܵܐ ܣܦ݂ܲܩܘ ܐܸܡ݂ܲܪܘ ܚܹܝܠ ܣܘܼܟܵܠܵܐ ܕܲܟܼܣܸܐ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀ :ܡ̣ܢ ܐܵܟܼܠܵܐ ܠܲܡ ܐܸܡ݂ܲܪ ܫܸܡܫܘܿܢ ܕܲܢܦ݂ܲܩ ܐܘܼܡܼܠܵܐ\nܘܡ̣ܢ ܡܲܪܝܼܪܵܐ ܪܕܲܬ̤ ܚܲܠܝܘܼܬܼܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܬܡܲܗܘ ܘܐܸܬܿܕܲܡܲܪܘ ܥܘܼܪ̈ܠܲܝ ܠܸܒܵܐ ܒܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܲܟܼܡܵܐ ܚܲܟܿܝܼܡ ܘܲܟܼܡܵܐ ܟܲܣܝܵܐ ܒܥܵܬܼܵܐ ܕܡܸܠܵܘ̈ܗܝ ܀ :ܒܬܲܗܪܵܐ ܪܲܒܵܐ ܐܲܩܝܼܡ ܐܸܢܘܿܢ ܒܪܘܼܟܵܒܼ ܡܸܠܵܘ̈ܗܝ\nܘܐܲܝܟ ܕܲܒܼܙܲܝܢܵܐ ܐܸܣܲܪ̣ ܐܸܢܘܿܢ ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ ܀ :ܠܐܲܢ̄ܬܿܬܹܗ ܫܲܓܸܿܫܘ ܕܬܹܐܠܲܦ ܡܸܢܹܗ ܘܬܲܠܸܦ ܐܸܢܘܿܢ\nܘܟܲܕܼ ܛܵܒܼ ܝܸܠܦܲܬ̤ ܘܐܲܠܦܲܬ̤ ܐܸܢܘܿܢ ܠܵܐ ܣܦܲܩ̣ܘ ܚܲܣܢ̣ܢܘܼܗܝ ܀ :ܫܚܲܩܬܹܗ ܡܟܼܝܼܪܬܹܿܗ ܕܲܢܒܲܕܸܿܩ ܠܵܗ̇ ܐ̄ܪܵܙ ܦܸܠܐܬܹܗ\nܘܚܵܒܼ݂ ܨܸܒܼܝܵܢܹܗ ܡ̣ܢ ܫܘܼܓܵܫܹܝ̈ܗ̇ ܕܒܲܪ̄ܬܼ ܛܵܥܲܝܵ̈ܐ ܀","english":"He stretched out his hand and took the honey from the carcass of the lion. And he ate the honey, full of living creatures, from the corpse. The honey of the carcass he ate, the pure one, and was not defiled, and he gave of it also to his parents and did not reveal its cause. Wisely he concealed the secret of the greatness of his strength, so that it would not be betrayed when it was spoken of by the mouths of many. He made a feast and rejoiced and called the uncircumcised Philistines, and in their feasting he mounted the parable of his slaying of the lion. For he thought that by the slaying of that lion he would slay, and upon that he mounted the parable of the lion and the honey from it. He told the parable full of cunning before the common people, and they did not understand, they did not perceive the force of the meaning that was concealed in it. From the honey they did not say that Samson had drawn forth a word, and from the corpse they pursued the sweetness that was not customary. The uncircumcised of heart marveled and wondered at the son of the Hebrews, how wise and how hidden he was in the garment of his words. In a great wonder he set up his speech in the composition of his words, and like a riddle he bound his speech without understanding. They troubled his wife that she might learn from him and teach his speech, and when she had learned well and taught his speech, they did not understand his riddles. His wife, the companion of his secret, who would examine the mystery of his salvation, and would hide his will from the disturbances of the daughter of the erring ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܼܟܼܠܵܐ","severity":"info","text":"The Syriac term ܐܘܼܟܼܠܵܐ (ʾūkālā) means 'honey' but is also used metaphorically for sweetness or delight. Here it is taken from the lion's carcass, blending literal and symbolic senses.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samson and the lion","severity":"info","text":"The episode of Samson slaying the lion and later taking honey from its carcass is not in the biblical account (Judges 14–16) but appears in later Jewish and Christian tradition, possibly from Pseudo-Philo or oral legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Philistines as 'uncircumcised'","severity":"info","text":"The epithet 'uncircumcised' (ܥܘܼܪ̈ܠܹܐ) for Philistines reflects a common Syriac Christian polemical usage, marking them as non-Jewish and non-Christian, and reinforcing Samson's role as a type of Christ or righteous hero.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"parable within narrative","severity":"info","text":"This passage embeds a parable (ܡܲܬܼܠܵܐ) told by Samson to the Philistines, which the audience fails to understand. The narrative structure layers Samson's hidden meaning beneath a surface story, mirroring the poem's own exegetical strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Samson's wife as betrayer","severity":"info","text":"The motif of Samson's wife being troubled to learn his secret and then betraying it is a later haggadic expansion, found in sources like Pseudo-Philo and rabbinic literature, and here adapted to emphasize concealment and revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܟܝܼܪܬܹܗ","severity":"caution","text":"The Syriac term ܡܟܝܼܪܬܹܗ (məkīrteh) is ambiguous: it can mean 'his companion' or 'his wife'. The English draft reads 'his wife', but the Syriac may intend a more general 'companion' or 'confidante', consistent with the secret-sharing context.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Samson's confidante: the Syriac ܡܟܝܼܪܬܹܗ could mean 'his companion' or 'his wife'; the English draft opts for 'wife', but the text may leave the relationship deliberately vague.","The source of the honey episode: not in the biblical text, so its origin is uncertain; it may derive from Pseudo-Philo or other post-biblical traditions."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܫܓܲܫܬܹܗ ܒܡܸܠܹ̈ܝܗ̇ ܡܥܝܼܩܵܢ̈ܝܵܬܼܵܐ\nܘܲܓܼܠ̣ܵܐ ܘܚܵܘܝܵܗ̇ ܐ̄ܪܵܙܵܐ ܕܲܟܼܣܸܐ ܡ̣ܢ ܐܲܒܼܵܗܵܘ̈ܗܝ ܀ :ܡ̣ܢ ܟܲܪܝܘܼܬܼܵܐ ܓܠ̣ܵܐ ܘܒܲܕܹܿܩ ܠܵܗ̇ ܟܲܣܝܘܼܬܼ ܠܸܒܹܿܗ\nܗܘ̤ܝ ܒܲܕܸܿܩܬܹܗ ܠܲܒܼܢܲܝ̈ ܥܲܡܗ̇ ܢܲܟܿܘܼܠܬܼܵܢܹ̈ܐ ܀ :ܒܝܵܘܡ̇ܐ ܕܫܲܒܼܥܵܐ ܙܟܼܵܘ ܚܲܝܵܒܹ̈ܐ ܠܓܲܢ̄ܒܵܪ ܚܲܝܠܵܐ\nܘܲܩܕܼܵܡ ܐܘܼܟܼܠܵܐ ܓܠ̣ܵܐ ܥܲܠ ܐܘܼܟܼܠܵܐ ܕܲܟܼܣܸܐ ܒܡܲܬܼܠܹܗ ܀ :ܡ̇ܢܵܐ ܠܲܡ ܐܝܼܬܼ ܕܲܚܠܸܐ ܛܲܥܡܹܗ ܛܵܒܼ ܡ̣ܢ ܕܼܒܼܫܵܐ\nܐܵܘ ܡ̇ܢܵܐ ܐܝܼܬܼ ܕܡܲܪܝܼܪ ܘܲܩܫܸܐ ܡ̣ܢ ܦܘܼܡ ܐܲܪܝܵܐ ܀ :ܚܙ̣ܵܐ ܚܲܟܿܝܼܡܵܐ ܕܚܲܣܢܘܼܗܝ ܟܲܟܼܠܹ̈ܐ ܒܐܝܼܕܼܵܐ ܕܐܲܢ̄ܬܿܬܼܵܐ\nܘܛܲܢ ܘܐܸܬܼܥܲܙܲܙ ܘܙܲܝܸܢ ܢܲܦܫܹܗ ܠܩܹܐܪܣܵܐ ܕܥܲܡܗܘܿܢ ܀ :ܬܠܵܬܼܝܼܢ ܓܼܒܼܪ̈ܝܼܢ ܩ̣ܛܲܠ ܒܲܥܝܵܪܬܵܐ ܕܦܘܼܫܵܩ ܡܲܬܼܠܹܗ\nܘܲܢ̣ܣܲܒܼ ܡ̇ܐܢܗܘܿܢ ܘܐܲܦܝܼܣ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܣܲܟܼܠܹ̈ܐ ܀ :ܐܘܼܪܚܵܐ ܕܪܲܫ ܠܹܗ ܒܐܲܢ̄ܬܿܬܼܵܐ ܘܡܲܬܼܠܹܗ ܠܘܵܬܼ ܬܲܟܼܬܿܘܼܫܵܐ\nܕܢܸܪܕܹܿܐ ܫܲܦܝܼܪ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ ܕܡܸܠܲܬܼ ܡ̇ܪܹܗ ܀ :ܒܐܲܢ̄ܬܿܬܼܵܐ ܘܡܲܬܼܠܵܐ ܓܼܪܸܓܼ ܐܸܢܘܿܢ ܠܘܵܬܼ ܬܲܟܼܬܘܼܫܵܐ\nܘܲܒܼܟܼܠ ܥܸܠ̈ܠܵܢ ܚܵܘܝܼ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܢܲܦܸܫܹܗ ܀ :ܒܝܲܕܼ ܥܸܠ̈ܠܵܬܼܵܐ ܓܲܪܸܓܼ ܥܲܡܗܘܿܢ ܩܹܐܪܣܵܐ ܩܲܫܝܵܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܠܵܘ ܫܝܼܥܵܐܝܼܬܼ ܡܲܩܪܸܒܼ ܥܲܡܗܘܿܢ ܀ ܬܠܵܬܼܡܠܵܐ ܬܲܥܠܝܼ̈ܢ ܨܵܪ ܨܲܝܵܕܼܵܐ ܕܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ:\nܘܲܒܼܫܲܬܿܝܼܩܹ̈ܐ ܥܒ݂ܲܕܼ ܬܲܟܼܬܿܘܼܫܵܐ ܥܲܡ ܡܲܠܵܠܹ̈ܐ ܀ :ܒܬܲܥܠܹ̈ܐ ܫܝܼܛܹ̈ܐ ܫܲܦܸܠ ܐܸܢܘܿܢ ܠܡܲܠ̈ܝܲܝ ܚܘܼܬܼܪܵܐ\nܘܠܵܐ ܐܸܫܟܲܚܘ ܩܵܡ̣ܘ ܩܕܼܵܡ ܨܸܒܼܝܵܢܵܐ ܕܡܲܩܪܸܒܼ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀","english":"Outside the order, his conduct troubled her with her constricted words. And he revealed and showed the secret that was hidden from his parents. From the concealment he revealed and examined the covering of her heart. He was examining the sons of her people, the devourers. On the seventh day, the guilty ones conquered the mighty man. And before the devourer, he revealed the devourer that was hidden in his parable. What is there that is sweeter than honey? Or what is there that is bitter and harsh than the mouth of a lion? The wise man saw that his strength was a bridle in the hand of a woman. And he erred and was shaken and adorned himself for the contest with her people. Thirty men he killed in the entrance of the interpretation of his parable. And he took their goods and adorned them as if for fools. The way he set for himself with the woman and his parable to the contest. Of the beautiful bridal chamber for the victory of the word of his Lord. With the woman and the parable he incited them to the contest. And in all causes he shows the strength that was hidden in himself. By means of causes he incited with them a harsh contest. And he taught them not to engage with him in a timely manner. Three hundred foxes the hunter of the fear of truth besieged. And in the hidden places he made a contest with the talkers. With cunning foxes he lowered them to the fillers of the hollow. And they were not able to stand before the will that he was bringing against them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ","severity":"info","text":"The phrase 'outside the order' signals a departure from expected conduct, introducing Samson's transgressive behavior that troubles the woman.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܬܼܠܹܗ","severity":"info","text":"The term 'his parable' (ܡܲܬܼܠܹܗ) recurs throughout the passage, denoting Samson's riddle or allegorical speech that conceals his true strength.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܝܼܢ ܓܼܒܼܪ̈ܝܼܢ ܩ̣ܛܲܠ","severity":"info","text":"The killing of thirty men echoes Judges 14:19, where Samson slays thirty Philistines at his wedding feast, though the Syriac adds interpretive detail.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܼܡܠܵܐ ܬܲܥܠܝܼ̈ܢ","severity":"info","text":"The three hundred foxes allude to Samson's capture of foxes in Judges 15:4, used to burn Philistine fields; Narsai reinterprets them as cunning devices in a contest.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܐܲܢ̄ܬܿܬܼܵܐ ܘܡܲܬܼܠܵܐ","severity":"info","text":"The repeated pairing of 'woman' and 'parable' structures the passage as a dual motif, linking Samson's marital entanglement with his riddling speech.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܸܿܩܬܹܗ ܠܲܒܼܢܲܝ̈ ܥܲܡܗ̇","severity":"caution","text":"The phrase 'examining the sons of her people' is ambiguous: it may refer to Samson testing the Philistines or to the woman's scrutiny; the Syriac allows both readings.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'her people' is unclear—possibly the Timnite woman or a collective figure.","The phrase 'the devourer' (ܐܘܼܟܼܠܵܐ) may refer to the lion, Samson, or a metaphorical consumer."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܵܐ ܠܒܸ݂ܫܘ ܚܵܪ̈ܝܵܢܹܐ ܥܲܠ ܚܘܼܒܵܠܗܘܿܢ\nܘܫܲܪܝܼܘ ܬܵܒܼܥ̇ܝܼܢ ܬܒܲܥܬܼܵܐ ܕܨܲܥܪܵܐ ܕܨܲܥܲܪ ܐܸܢܘܿܢ ܀ :ܩܪܵܒܼܵܐ ܥܲܬܼܕܼܘ ܠܡܸܬܼܟܲܬܵܫܘܼ ܥܲܡ ܝܼܣܪܵܝܼܠ\nܕܕܼܵܡ ܒܲܩܪܵܒܼܵܐ ܢܨܘܼܕܼܘܼܢ ܫܸܡܫܘܿܢ ܕܫܲܦܸܠ ܐܸܢܘܿܢ ܀ :ܥܝܵܪܬܵܐ ܕܕܸܡܗܘܿܢ ܣܒ݂ܲܪܘ ܕܡܸܬܼܢܲܩܹܝܢ ܡ̣ܢ ܒܲܪ ܐܲܒܼܪܵܡ\nܘܠܵܐ ܝܵܕܼܥ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܕܦܲܚܵܐ ܕܲܛܡ݂ܲܪܘ ܒܹܗ ܡܸܬܿܬܿܨܝܼܕܼܝܼܢ ܀ :ܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ ܓܲܪܸܓܼ ܐܸܢܘܿܢ ܠܥܲܛܠܲܝ̈ ܠܸܒܵܐ\nܘܥܲܬܸܿܕܼܘ ܙܲܝܢܵܐ ܠܡܸܬܼܟܲܬܵܫܘܼ ܥܲܡ ܝܼܣܪܵܝܹܠ ܀ :ܬܲܥܠܹ̈ܐ ܢܟܼܝܼܠܹ̈ܐ ܕܫܲܥܒܸܿܕܼܘ ܐܸܢܘܿܢ ܬܲܥܠܹ̈ܐ ܫܝܼܛܹ̈ܐ\nܫܲܪܝܼܘ ܡܲܗܠܹܝܢ ܥܲܠ ܡܲܠܟܿܘܼܬܼܵܐ ܡܬܼܝܼܠܲܬܼ ܒܐܲܪܝܵܐ ܀ :ܒܩܵܠܵܐ ܓܼܠܝܵܐ ܩܥ̣ܵܘ ܣܸܕܼܪ݁ܲܝܗܘܿܢ ܕܲܦܠܸܫܬܵܝܹ̈ܐ\nܕܐܵܘ ܦܘܿܩܘ ܐܲܩܪܸܒܼܘ ܐܵܘ ܐܲܫܠܸܡܘ ܠܲܢ ܠܫܡܫܘܿܢ ܪܲܒܵܐ ܀ :ܥܲܡܵܐ ܪܲܦܝܵܐ ܫܡ݂ܲܥ ܩܵܠ ܒܵܩܹ̈ܐ ܕܙܵܡ̈ܝܵܢ ܒܐܸܕܼܢܵܘ̈ܗܝ\nܘܲܕܼܚܸܠܘ ܘܐܲܫܦܸܠܘ ܘܐܲܪܟܸܿܢܘ ܟܲܬܼܦܵܐ ܠܡܸܫܬܲܥܒܵܕܼܘ ܀ :ܫܒܲܩ̣ܘ ܬܘܼܟܼܠܵܢܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܕܪܲܡܪܸܡ ܐܸܢܘܿܢ\nܘܝܲܗ̣̄ܒܼܘ ܪܸܓܿܬܼܗܘܿܢ ܕܲܢܒܲܙܚܘܼܢ ܒܵܗ̇ ܛܲܡ̈ܐܲܝ ܢܲܦܫܵܐ ܀ :ܫ̣ܒܲܩܘ ܕܲܢܦܝܼܣܘܼܢ ܦܝܵܣܵܐ ܕܲܦܠܸܐ ܠܚܲܝܠܵܐ ܕܲܒܼܗܘܿܢ\nܘܦܲܢܝܼܘ ܡܸܠܬܼܵܐ ܕܡܲܠܝܵܐ ܚܸܣܕܵܐ ܕܲܡܚܲܣܕܵܢܹ̈ܐ ܀ :ܝܼܗ̣̄ܒܼܘ ܝܼܡܲܝܼܢܵܐ ܠܡܸܬܲܠ ܟܹܐܢܵܐ ܒܐܝܼܕܼܵܐ ܕܥܘܼܪ̈ܠܹܐ\nܘܠܵܐ ܒܗܸܬܼܘ ܣܲܟܼܠܹ̈ܐ ܕܠܦܵܪܘܿܩܗܘܿܢ ܢܚܲܝܒܼܘܼܢ ܡܲܓܵܢ ܀ :ܠܵܐ ܠܲܡ ܝܵܕܼܥܲܬܿ ܠܫܵܡܫܘܿܢ ܐܸܡ݂ܲܪܘ ܦܠܝܼܓܲܝ̈ ܠܸܒܵܐ\nܕܲܦܠܸܫܬܵܝܹ̈ܐ ܫܲܠܝܼܛܝܼܢ ܒܲܢ ܒܗܵܝܵܐ ܙܲܒܼܢܵܐ ܀ :ܠܡܵܢ ܐܲܪܡܝܼܬܿ ܠܲܢ ܗܵܕܹܐ ܒܝܼܫܵܐ ܥܲܡ ܣܵܩܘܿܪ̈ܲܝܢ\nܘܗܵܐ ܡܸܬܦܲܪܣܝܼܢ ܕܲܢܓܲܡܪܘܼܢܵܢ ܒܲܩܪ̈ܵܒܲܝܗܘܿܢ ܀","english":"The garment of wrath he put on, the destroyers, over their destruction. And they began to seek the vengeance of the outrage that he had committed. They prepared for battle to do battle with Israel, that in the battle they might seize Samson, who had humiliated them. They thought that the blood of their vengeance would be healed by the son of Abraham, but they did not know that the snare which they had hidden in him would catch them. The foolish goad drove him to the chambers of the heart, and they prepared arms to do battle with Israel. The cunning foxes, whom he had made into foxes, the crafty ones, began to howl over the kingdom that was entrusted to the lion. With a clear voice the ranks of the Philistines cried out, \"Either come out and fight, or deliver to us the great Samson.\" The weak people heard the voice of the bellowers who were roaring in his ears, and they feared and humbled themselves and bent the shoulder to be subjugated. They abandoned the trust of the name of the Creator who exalts, and they gave their desire to sacrifice to the idols of the soul. They abandoned the covenant of the one who is wonderful to the host that was in them, and they emptied the word full of the grace of the gracious ones. They gave the right hand to place a stone in the hand of the uncircumcised, and the fools were not aware that they were condemning their savior to death. \"Do you not know Samson?\" said the divided of heart, \"that the Philistines rule over you in this time? Why have you cast this evil one among your enemies, and behold, they are being destroyed by their own battles?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܵܐ","severity":"info","text":"The phrase 'garment of wrath' (ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܵܐ) is a Syriac idiom for assuming a hostile or vengeful disposition, here attributed to the Philistines.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܘܿܢ","severity":"info","text":"The narrative draws on Judges 16, where Samson's capture and the Philistines' demand for his surrender are recounted. The 'snare' (ܦܲܚܵܐ) hidden in Samson alludes to his eventual self-destruction of the Philistine temple.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܠܸܫܬܵܝܹ̈ܐ","severity":"info","text":"The Philistines (ܦܠܸܫܬܵܝܹ̈ܐ) are the traditional enemies of Israel in the Samson narrative. Narsai's portrayal emphasizes their cunning ('cunning foxes') and their demand for Samson's extradition.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܵܠܵܐ ܓܼܠܝܵܐ","severity":"info","text":"The Philistines' direct speech ('With a clear voice...') marks a shift from narrative description to dramatic dialogue, a common homiletic device in Narsai's metrical homilies.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The term 'uncircumcised' (ܥܘܼܪ̈ܠܹܐ) reflects a standard Syriac Christian polemical designation for non-Christians, here applied to the Philistines, aligning with Narsai's typological reading of Samson as a type of Christ.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܒܲܙܚܘܼܢ","severity":"caution","text":"The reading 'sacrifice' (ܕܲܢܒܲܙܚܘܼܢ) is uncertain; the Syriac may be corrupt or a rare form. The sense of offering to idols is clear from context, but the exact verbal form is ambiguous.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'garment of wrath' may be a metaphor for military preparation or a psychological state; the text does not specify.","The identity of 'the son of Abraham' (Bar Abraham) is ambiguous: it could refer to Samson (as a descendant of Abraham) or to Israel collectively; the context favors Samson."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܬܵܐ ܚܘܿܬܼ ܐܲܦܝܼܣ ܠܲܦܠܸܫܬܵܝܹ̈ܐ ܕܐܲܪܓܸܿܙܬܿ ܐܸܢܘܿܢ\nܘܫܲܠܵܐ ܡܸܢܲܢ ܩܪܵܒܼܵܐ ܕܐܲܥܝܼܪܬܿ ܥܲܠ ܫܲܪ݁ܒܼܵܬܲܢ ܀ :ܝ̄ܡܵܘ ܠܝܼ ܒܡܵܪܝܵܐ ܐܸܡ݂ܲܪ ܟܹܐܢܵܐ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ\nܕܠܵܐ ܬܲܟܿܘܿܢܵܢܝ ܘܐܸܢܵܐ ܐܸܚܘܿܬܼ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܀ :ܐܲܣܪ̣ܘܼܗܝ ܣܲܟܼܠܹ̈ܐ ܐܲܝܟ ܕܲܠܒܼܝܼܫܵܐ ܠܪܹܫܵܐ ܕܥܲܡܗܘܿܢ\nܘܝܲܗ̣̄ܒܿܘܼܗܝ ܒܐܝܼܕܵܐ ܕܥܘܼܪ̈ܠܲܝ ܠܸܒܵܐ ܕܲܢܒܲܙܚܘܼܢ ܒܹܗ ܀ :ܢܚܸܬܼ ܓܲܢ̄ܒܵܪܵܐ ܘܩܵܡ̣ ܒܹܝܬܼ ܣܸܟܪܹ̈ܐ ܕܲܩܪ̈ܲܒܼܬܼܵܢܹܐ\nܘܠܵܐ ܕܚܸܠ̣ ܘܐܲܫܦܸܠ ܟܲܕܼ ܛܵܒܼ ܣܝܼܡ ܗ̄ܘ̣ܵܐ ܡ̇ܘܬܹܿܗ ܩܕܼܵܡ̇ܘܗܝ ܀ :ܒܲܠܒܼܝܼܒܼܘܼܬܼܵܐ ܢܚܸܬܼ ܟܲܕܼ ܐܲܣܝܼܪ ܠܘܵܬܼ ܩܵܛܘܿܠܵܘ̈ܗܝ\nܘܠܵܐ ܐܸܬܼܦܲܠܲܓܼ ܥܲܠ ܥܘܼܕܼܪܵܢܵܐ ܕܲܠܘܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܠܸܐ ܚܘܼܡܣܵܢܹܗ ܕܲܒܼܪܹܗ ܕܲܡܢܘܿܚ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼ ܩܕܼܵܡ ܩܵܛܘܠܹ̈ܐ ܕܲܠܚܝܼܡܝܼܢ ܠܹܗ ܀ :ܗܲܝܡܵܢܘܼܬܼܵܐ ܠܒܸ݂ܫ ܗ̄ܘ̣ܵܐ ܠܸܒܹܿܗ ܒܲܕܼܡܘܼܬܼ ܙܲܝܢܵܐ\nܘܲܡܚܲܙܲܩ ܗ̄ܘ̣ܵܐ ܒܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܒܫܘܼܘܕܵܝ ܡ̇ܪܹܗ ܀ :ܥܲܠ ܗܵܘ̇ ܚܲܝܠܵܐ ܕܝܲܗ̣̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܣܝܼܡ ܗ̄ܘ̣ܵܐ ܣܲܒܼܪܹܗ\nܡܸܛܠ ܗܵܕܹܐ ܢܚܸܬܼ ܟܲܕܼ ܐܲܣܝܼܪ ܠܘܵܬܼ ܩܵܛܘܼܠܵܘ̈ܗܝ ܀ :ܒܚܹܝܠ ܗܵܝ̇ ܐܵܬܼܵܐ ܕܲܒܼܪܹܫ ܓܘܼܫܡܹܗ ܡܸܬܼܠܲܒܲܒܼ ܗ̄ܘ̣ܵܐ\nܘܛܵܒܼ ܡ̣ܢ ܙܲܝܢܵܐ ܚܬܼܝܼܪ ܗ̄ܘ̣ܵܐ ܒܣܲܥܪܵܐ ܕܲܢܙܝܼܪܘܼܬܹܗ ܀ :ܚ̣ܙܵܐܘܼܗܝ ܥܘܼܪ̈ܠܹܐ ܕܐܲܣܝܼܪ ܦܲܓܼܪܹܗ ܐܲܝܟ ܪܸܓܼܬܼܗܘܿܢ\nܘܲܣܒ݂ܲܪܘ ܣܲܟܼܠܹ̈ܐ ܕܗܵܐ ܡ̣ܢ ܟܲܕܿܘܼ ܡ̇ܘܦܹܝܢ ܚܲܝܵܘ̈ܗܝ ܀ :ܐܲܝܟ ܕܲܠܡܝܼܬܼܵܐ ܚܲܫܒ̣ܿܘܼܗܝ ܣܲܟܼܠܹ̈ܐ ܠܚܲܝ ܒܐܲܠܵܗܹܗ\nܘܠܵܐ ܝܵܕܼܥ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܕܗܸܢܘ̣ܿܢ ܚܵܛܝܼܢ ܒܹܪܵܐ ܕܲܚܦܲܪܘ ܀","english":"Come, see the Philistines whom he angered, and the peace of battle that he stirred up against their tribes. They said to him, \"In the Lord, the envious one spoke to the men of his people: 'Do not be troubled, and do not come without division.'\" The foolish ones bound him as if he were clothed in the head of his people, and they gave him into the hands of the uncircumcised to sacrifice with him. The mighty man descended and stood among the ranks of the warriors, and he did not fear, and he humbled himself when his death was set before him. With confidence he descended while bound among his killers, and he did not waver concerning the help that was due to him. The great pit was filled with the violence of the son of Manoah, and he did not tremble before the killers who had captured him. Faith had clothed his heart like armor, and he was strengthened by good hope in the confession of his Lord. Upon that power that he placed in him, his hope was set; because of this, he descended while bound among his killers. By the strength of that sign on the crown of his head, he was emboldened, and better than armor he was strong in the hair of his vow. The uncircumcised saw him, his body bound like their desire, and the foolish ones thought that his life was already finished. The foolish ones considered him as dead, the living one in his God, and they did not know that they were sinning against the pit that they had dug.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܪ̈ܠܲܝ","severity":"info","text":"The Syriac term ܥܘܼܪ̈ܠܲܝ (ʿūrlay) literally means 'uncircumcised' and is used here as a pejorative designation for the Philistines, reflecting a common Syriac Christian rhetorical trope that contrasts the circumcised (Israelites) with the uncircumcised (Gentiles).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܒܼܪܹܗ ܕܲܡܢܘܿܚ","severity":"info","text":"The phrase 'son of Manoah' (ܕܲܒܼܪܹܗ ܕܲܡܢܘܿܚ) directly references Judges 13:2, where Manoah is Samson's father. Narsai uses this patronymic to anchor the narrative in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ ܠܒܸ݂ܫ ܗ̄ܘ̣ܵܐ ܠܸܒܹܿܗ ܒܲܕܼܡܘܼܬܼ ܙܲܝܢܵܐ","severity":"info","text":"The metaphor of faith as armor (ܙܲܝܢܵܐ) is a common motif in Syriac ascetical literature, particularly in the writings of Ephrem and Narsai, where spiritual virtues are depicted as protective gear in the battle against sin and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great pit' (ܬܲܗܪܵܐ ܪܲܒܵܐ) refers to the Philistines' trap for Samson, but Narsai inverts the image: the pit becomes a snare for the Philistines themselves, as they 'sin against the pit they dug.' This ironic reversal is a structural feature of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܠܒܼܝܼܒܼܘܼܬܼܵܐ","severity":"info","text":"Narsai's portrayal of Samson descending 'with confidence' (ܒܲܠܒܼܝܼܒܼܘܼܬܼܵܐ) while bound echoes later Syriac hagiographical models of martyrs who face death fearlessly, suggesting a reception of Samson as a type of the Christian martyr.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܸܡ݂ܲܪ ܟܹܐܢܵܐ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ' (the envious one spoke to the men of his people) is ambiguous: it may refer to a Philistine leader or to a figure within Israel; the English draft interprets it as a speech by the Philistines, but the Syriac syntax leaves the speaker unclear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܒܫܵܥܬܼܵܐ ܕܲܣܒ݂ܲܪܘ ܕܗܵܐ ܕܡ̣ܢ ܟܲܕܿܘܼ ܡ̇ܘܦܹܝܢ ܚܲܝܵܘ̈ܗܝ\nܩܵܡ̣ ܡ̣ܢ ܫܸܠܝܵܐ ܘܛܲܠܸܩ ܐܸܢܘܿܢ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ ܀ :ܗܸܢܘ̣ܿܢ ܐܲܪܝܼܡܘ ܣܲܝܦܵܐ ܠܛܝܼܫܵܐ ܠܥܸܠ ܡ̣ܢ ܪܹܫܹܗ\nܘܚܹܝܠ ܥܘܼܕܼܪܵܢܵܐ ܕܒܹܗ ܐܲܪܝܼܡܹܗ ܥܲܠ ܪܹ̈ܫܲܝܗܘܿܢ ܀ :ܗܸܢܘ̣ܿܢ ܩܵܡ̣ܘ ܗ̄ܘ̣ܵܘ ܒܲܚܦܝܼܛܘܼܬܼܵܐ ܕܲܢܒܲܙܚܘܼܢ ܒܹܗ\nܘܲܫܡܵܐ ܕܚܝܼܠܵܐ ܚܵܘܝܼ ܚܲܝܠܹܗ ܘܐܲܒܼܗܸܬܼ ܐܸܢܘܿܢ ܀ :ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܐܲܙܝܼܥ ܢܲܦܫܹܗ ܕܓܼܢ̄ܒܵܪ ܚܲܝܠܵܐ\nܘܲܦܣ݂ܲܩ ܘܲܫܕܼܵܝܗܝ ܠܙܲܝܢܵܐ ܓܼܠܝܵܐ ܡ̣ܢ ܗܲܕܵܡ̇ܘ̈ܗܝ ܀ :ܟܬܼܵܒܼܵܐ ܣܵܗܹ̇ܕܼ ܥܲܠ ܚܹܝܠ ܪܘܼܚܵܐ ܕܲܟܼܣܸܐ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܕܒܲܕܼܡܘܼܬܼ ܚܘܼܛܹ̈ܐ ܗ̤ܘܲܝ̈ ܫܸܫ̈ܠܵܬܼܵܐ ܩܕܼܵܡ ܪܲܒܿܘܼܬܹܗ ܀ :ܐܲܝܟ ܕܲܠܚܘܼܛܹ̈ܐ ܦܲܣܸܩ ܘܲܫܕܼܵܝܗܝ ܠܦܲܪܙܠܵܐ ܩܲܫܝܵܐ\nܘܩܵܡ̣ ܐܸܬܼܟܲܬܲܫ ܒܸܠܥܵܕܼ ܙܲܝܢܵܐ ܒܓܲܪܡ̇ܐ ܫܝܼܛܵܐ ܀ :ܓܲܪܡ̇ܐ ܫܝܼܛܵܐ ܛܲܝܸܒܼ ܩܘܼܪܡ̇ܘܗܝ ܪܸܡܙܵܐ ܟܲܣܝܵܐ\nܘܐܲܝܟ ܕܲܒܼܣܲܝܦܵܐ ܚ̣ܪܲܒܼ ܒܹܗ ܣܸܕܼܪܹ̈ܐ ܕܲܩܪ̈ܲܒܼܬܼܵܢܹܐ ܀ :ܓܼܪܡܵܐ ܛܲܡܠܵܐ ܐܸܚܲܕܼ ܒܐܝܼܕܹܗ ܩܲܕܿܝܼܫ ܢܲܦܫܵܐ\nܘܠܵܐ ܐܸܫܟܲܚܘ ܩܵܡ̣ܘ ܠܒܼܝܼ̈ܫܲܝ ܙܲܝܢܵܐ ܩܕܼܵܡ ܝܲܡܝܼܬܢܹܗ ܀ :ܚܙܵܬܼܵܐ ܕܚܝܼܠܬܵܐ ܚܙ̣ܵܘ ܥܵܘܵܠܹ̈ܐ ܒܐܝܼܕܼܵܐ ܕܟܹܐܢܵܐ\nܘܲܥܪ݂ܲܩܘ ܘܲܛܫ̣ܵܘ ܡ̣ܢ ܩܲܫܝܼܘܼܬܼܵܠ ܕܡܸܕܹܿܡ ܕܲܚܙ̣ܵܘ ܀ :ܓܲܪܡܵܐ ܠܒܼܝܼܟ ܗ̄ܘ̣ܵܐ ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ ܐܲܝܟ ܣܲܦܣܹܪܵܐ\nܘܡܲܒܼܪܸܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܘܡܸܬܼܪܲܗܒܿܝܼܢ ܗ̄ܘ̣ܵܘ ܣܸܕܼܪܹ̈ܐ ܕܥܼܘܼܪ̈ܠܹܐ ܀ ܕܚܝܼܠܵܐ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܚܙܵܬܼܵܐ ܕܓܲܪܡܵܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܓܲܪܡ̇ܐ:\nܐܸܠܵܐ ܕܚܲܝܠܵܐ ܕܲܡܚܵܘܸܐ ܗ̄ܘ̣ܵܐ ܚܙܵܬܹܗ ܒܚܸܙܘܹܗ ܀","english":"At the hour when they thought that he was dead, while his life was still flickering, he rose from silence and destroyed the enemy from the living. They raised the sword against the madman above his head, and the power of the help that was in him raised it over their heads. They stood in the haste of slaughtering him, and the name of the strong one showed his strength and cast down the enemy. The power of the spirit stirred the self of the mighty man, and he broke and cast away the visible weapon from his limbs. The scripture testifies concerning the power of the spirit that was hidden in him, that in the likeness of threads were the chains before his greatness. As if they were threads, he broke and cast away the hard iron, and he rose and fought without a weapon, with a jawbone of an ass. The jawbone of an ass sharpened its hidden point, and like a sword it destroyed with it the ranks of the warriors. The jawbone, a hidden thing, took in his hand a holy self, and the enemies of the weapon were not able to stand before its sharpness. The wicked saw the sight of power in the hand of the zealous one, and they fled and hid from the hardness of what they saw. The jawbone was like a sword in the hand of the Hebrew, and it flashed and the ranks of the uncircumcised were terrified. Wonderful was the sight of the jawbone, not because it was a jawbone, but because of the power that it manifested, its sight in its vision.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"jawbone of an ass","severity":"info","text":"The jawbone of an ass is Samson's improvised weapon (Judg 15:15–16). Narsai amplifies its supernatural sharpness and hidden power, transforming a biblical detail into a symbol of divine strength.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 15:15–16","severity":"info","text":"The episode of Samson slaying Philistines with a jawbone is drawn from Judges 15:15–16. Narsai elaborates the biblical account with poetic imagery of the jawbone as a sword.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"power of the spirit","severity":"info","text":"Narsai interprets Samson's strength as the 'power of the spirit' (ḥaylā d-rūḥā), a theological reading that reframes the physical feat as a manifestation of divine agency, consistent with Syriac exegetical tradition.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'jawbone'","severity":"info","text":"The passage repeatedly returns to the jawbone (garmā), each time adding a new attribute (hidden point, holy self, flashing sword). This incremental repetition builds a crescendo of miraculous power.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"chains like threads","severity":"info","text":"The image of chains breaking like threads echoes earlier Syriac poetic treatments of Samson's binding and liberation, possibly drawing on Ephrem's Hymns on Faith (cf. Hymn 18).","cites":[],"named_sources":["Ephrem, Hymns on Faith"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"holy self","severity":"caution","text":"The phrase 'holy self' (qaddiš napšā) is ambiguous: it may refer to the jawbone itself as sanctified by Samson's use, or to Samson's own person acting as a holy instrument. The Syriac allows both readings.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'holy self' (qaddiš napšā) could refer either to the jawbone as a sanctified object or to Samson's own person as a holy agent. The translation opts for the latter, but the Syriac is ambiguous.","The 'power of the spirit' (ḥaylā d-rūḥā) may denote the Holy Spirit or a general spiritual force; Narsai's usage elsewhere suggests the former, but the text does not specify."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܡ̇ܘܬܵܐ ܩܲܫܝܵܐ ܡܸܬܼܦܲܠܲܓܼ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ\nܘܚܲܪܝܼܦܵܐ ܗ̣̄ܘܵܬܼ ܡܚܘܿܬܼܵܐ ܕܡܸܢܹܗ ܛܵܒܼ ܡ̣ܢ ܣܲܝܦܵܐ ܀ :ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ ܡܸܬܼܒܲܠܗܹܝܢ ܗ̄ܘ̣ܵܘ ܩܲܫ̈ܝܲܝ ܠܸܒܵܐ\nܘܛܵܟ ܠܵܘ ܡܸܢܹܗ ܐܸܠܵܐ ܡ̣ܢ ܗܵܘ̇ ܕܐܲܚܝܼܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܕܚܝܼܠ ܗ̄ܘ̣ܵܐ ܣܲܓܿܝܼ ܓܲܪܡ̇ܐ ܘܐܝܼܕܼܵܐ ܕܐܲܚܝܼܕܼܵܐ ܠܹܗ\nܠܵܘ ܒܲܟܼܝܵܢܗܘܿܢ ܐܸܠܵܐ ܒܚܲܝܠܵܐ ܕܐܲܚܝܼܕܼ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܀ :ܚܲܝܠܵܐ ܟܲܣܝܵܐ ܠܒܼܝܼܟ ܗ̄ܘ̣ܵܐ ܠܐܝܼܕܼܵܐ ܘܐܝܼܕܼܵܐ ܠܓܲܪܡ̇ܐ\nܘܚܵܪܹܒܼ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܠܡܲܠܝܲܝ̈ ܚܘܼܬܼܪܵܐ ܘܥܲܛܠܲܝ̈ ܠܸܒܵܐ ܀ :ܚܲܪܝܼܦ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܡ̣ܢ ܣܲܦܣܹܪܵܐ ܕܲܬܼܪܹܝܢ ܦܘܼܡܹܝ̈ܗ̇\nܘܡ̇ܐ ܕܚܵܪܹܒܼ ܗ̄ܘ̣ܵܐ ܬܘܼܒܼ ܚܵܪܹܦ ܗ̄ܘ̣ܵܐ ܠܡܸܚܕܲܒܼ ܦܲܓܼܪܹ̈ܐ ܀ :ܚܘܼܪܦܹܗ ܒܲܠܚܘܿܕܼ ܡܸܬܿܩܲܪܲܒܼ ܗ̄ܘ̣ܵܐ ܠܓܼܘܼܫܡܹ̈ܐ ܥܘܼܪ݁ܠܹܐ\nܘܡܸܬܼܩܲܠܹܝܢ ܗ̄ܘ̣ܵܘ ܩܲܠܝܼܠܵܐܝܼܬܼ ܐܲܝܟ ܕܲܒܼܢܘܼܪܵܐ ܀ :ܐܝܼܕܹܗ ܒܲܠܚܘܿܕܼ ܡܪܝܼܡ ܗ̄ܘ̣ܵܐ ܢܙܝܼܪܵܐ ܠܐܲܦܲܝ̈ ܣܸܕܼܪܹ̈ܐ\nܘܡܸܣܬܲܚܦܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܕܠܵܐ ܢܸܡܛܸܐ ܓܘܼܫܡܵܐ ܠܓܼܘܼܫܡܵܐ ܀ :ܐܘܿ ܠܵܟ ܓܲܪܡ̇ܐ ܟܡܵܐ ܐܸܬܼܢܲܨܲܚܬܿ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܠܵܐ ܠܵܟ ܐܸܡ̇ܪܹܬܼ ܐܸܠܵܐ ܠܐܝܼܕܼܵܐ ܕܐܲܚܝܼܕܼܵܐ ܠܵܟ ܀ :ܐܘܿ ܠܹܟܼܝ ܐܝܼܕܼܵܐ ܟܡܵܐ ܐܸܬܼܚܲܝܲܠܬܿܝ ܕܠܵܐ ܡܘܼܫ̈ܚܵܬܼܵܐ\nܠܵܘ ܐܲܢ̄ܬܿܝ ܐܝܼܕܲܐ ܐܸܠܵܐ ܪܸܡܙܵܐ ܕܚܵܨ ܪܲܝܘܼܬܹܟܼܝ ܀ :ܐܘܿ ܠܵܟ ܓܲܒܼܪܵܐ ܟܡܵ ܗܘ̤ܵܐ ܚܲܝܠܵܐ ܕܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܟ\nܠܵܐ ܗܘ̤ܵܐ ܕܦܲܓܼܪܵܟ ܐܸܠܵܐ ܕܚܲܝܠܵܐ ܕܚܲܝܸܠ ܙܵܘܥܲܝ̈ܟ ܀ :ܐܘܿ ܠܵܟ ܫܸܡܫܘܿܢ ܫܡܵܐ ܕܲܟܼܣܸܐ ܒܹܥ ܫܸܡ ܐܲܠܵܗܹܗ\nܟܡܵܐ ܦܲܫܸܩܬܵܝܗܝ ܠܚܲܝܠܵܐ ܕܲܫܡܵܟ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ ܀","english":"Death was harsh, contending with his harshness,\nand the blow from his jaw was sharper than the sword. From his harshness, the hard of heart were confounded,\nand not because of him, but because of the one who held him. The bone was very strong, and the hand that held it,\nnot because of their strength, but because of the power of the one who held them. Hidden power was clothed in the hand, and the hand in the bone,\nand it destroyed for them the fillers of the enclosure and the oppressors of the heart. It was sharper than the saw of the two mouths,\nand when it destroyed, it would again sharpen itself to cut bodies. Its sharpness alone would approach naked bodies,\nand they would fall lightly like a flame. His hand alone would raise the razor to the faces of the ranks,\nand they would be overthrown until the body reached the body. O bone, how you were adorned beyond measure,\nnot for yourself, I say, but for the hand that held you. O hand, how you were empowered without measure,\nnot you, O hand, but the sign of the strength of your back. O man, how great was the power of the senses of your body,\nnot of your body, but of the power that empowered your limbs. O Samson, name that conceals the name of his God,\nhow you loosened the power of your name through deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܪܡ̇ܐ","severity":"info","text":"The Syriac term ܓܲܪܡ̇ܐ (garmā) means 'bone' and here refers to the jawbone of an ass, the weapon used by Samson in Judges 15:15–16. Narsai emphasizes its supernatural sharpness and strength.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samson","severity":"info","text":"The passage alludes to Judges 15:15–16, where Samson uses the jawbone of an ass to kill a thousand Philistines. Narsai amplifies the biblical narrative by focusing on the hidden divine power behind the weapon.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"saw of the two mouths","severity":"info","text":"The 'saw of the two mouths' (ܣܲܦܣܹܪܵܐ ܕܲܬܼܪܹܝܢ ܦܘܼܡܹܝ̈ܗ̇) is a double-edged saw, a metaphor for the jawbone's ability to cut in both directions, emphasizing its lethal efficiency.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"O bone ... O hand ... O man ... O Samson","severity":"info","text":"The passage shifts to a series of apostrophes (O bone, O hand, O man, O Samson), a rhetorical device common in Syriac poetry. This structure highlights the progression from the instrument to the agent to the divine source.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"name that conceals the name of his God","severity":"info","text":"Narsai interprets Samson's name (ܫܸܡܫܘܿܢ) as containing the word for 'sun' (ܫܡܫܐ), which he links to divine power. This reflects a typological reading common in Syriac exegesis, where Samson prefigures Christ or divine agency.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܦܲܠܲܓܼ","severity":"caution","text":"The verb ܡܸܬܼܦܲܠܲܓܼ (mitpallag) is ambiguous: it can mean 'was contending' or 'was divided'. The English draft takes it as 'contending', but the sense of division (between death and Samson's harshness) is also possible.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ܡܸܬܼܦܲܠܲܓܼ could mean 'was contending' or 'was divided'; the reading 'contending' is adopted for coherence with the martial imagery.","The phrase 'sign of the strength of your back' (ܪܸܡܙܵܐ ܕܚܵܨ ܪܲܝܘܼܬܹܟܼܝ) is obscure; 'back' may refer to the shoulder or the source of the hand's power, possibly a divine origin."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܠܵܐ ܟܲܝ ܠܐܸܝܲܬ̤ ܐܝܼܕܼܵܟ ܓܼܒܼܪܵܐ ܐܲܚܝܼܕܼ ܓܲܪܡܵܐ\nܐܵܘ ܗܵܘ̇ ܓܲܪܡ̇ܐ ܠܵܐ ܟܲܝ ܐܵܘܦܝܼ ܒܗܵܘ̇ ܬܲܟܼܬܿܘܼܫܵܐ ܀ :ܟܡܵܐ ܟܲܝ ܥܲܙܝܼ ܓܲܪܡܵܐ ܒܐܝܼܕܼܵܟ ܘܐܲܢ̄ܬܿ ܒܹܗ ܒܓܲܪܡ̇ܐ\nܘܠܵܘ ܗܘ̤ ܐܸܒܲܪ ܘܠܵܐ ܬܘܼܒܼ ܐܝܼܕܵܟ ܦܸܕܲܬ̤ ܡܸܢܹܗ ܀ :ܐܲܝܟܲܢ ܟܲܝ ܩܵܡ̣ ܩܕܼܵܡ ܡܸܬܝܵܢܵܐ ܕܐܸܠܹܦ ܓܼܒܼܪ̈ܝܼܢ\nܘܒܲܐܝܢܵܐ ܚܲܝܠܵܐ ܡܲܟܸܿܟ ܚܲܝܠܵܐ ܕܩܲܢ̈ܝܲܝ ܥܘܼܫܢܵܐ ܀ :ܐܵܠܹܦ ܓܼܒܼܪ݁ܝܼܢ ܩ̣ܛܲܠ ܒܵܟ ܓܼܒܼܪܵܐ ܓܲܪܡ̇ܐ ܫܝܼܛܵܐ\nܘܗܵܢܵܘ̇ ܬܲܗܪܵܐ ܕܠܵܐ ܠܐ̣ܝܼ ܓܲܒܼܪܵܐ ܘܠܵܐ ܐܲܢ̄ܬܿ ܐܸܒܲܕܲܬܿ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܠܸܐ ܣܘܼܥܪܵܢܵܐ ܕܐܸܫܬܿܡܲܫ ܒܵܟ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܠܡܸܫܬܲܥܵܝܘܼ ܥܲܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܐܲܝܟ ܕܲܠܡܲܓܿܠܵܐ ܠܒܼܝܼܟ ܗ̄ܘ̣ܵܐ ܫܸܡܫܘܿܢ ܡܗܝܼܪ ܚܵܨܘܿܕܹ̈ܐ\nܘܚܲܨܕܹܿܗ ܠܚܲܩܠܵܐ ܕܲܦܠܸܫܬܵܝܹ̈ܐ ܒܲܚܕܼܵܐ ܫܵܥܵܐ ܀ :ܐܘܿ ܚܵܨܘܿܕܼܵܐ ܕܲܚܨܲܕ ܦܲܓܼܪܹ̈ܐ ܒܡܲܓܿܠܵܐ ܓܼܪܡ̇ܐ\nܘܠܵܐ ܩ̣ܗܵܐ ܦܲܪܙܠܹܗ ܒܐܵܠܹܗ ܟܲܦܝܼ̈ܢ ܡܲܠܵܠ̈ܬܼܵܐ ܀ :ܐܸܠܹܦ ܟܲܦܝܼ̈ܢ ܫܕܼܵܐ ܩܲܠܝܼܠܵܐ ܒܲܚܕܼܵܐ ܓܗܵܢܬܵܐ\nܘܠܵܐ ܦܫ݂ܲܛ ܢܲܦܫܹܗ ܥܕܲܡ̇ܐ ܕܫܲܠܸܡ ܡܸܢܝܵܢ ܐܲܠܦܵܐ ܀ :ܡ̣ܢ ܚܲܕܼ ܫܲܪܝܼ ܘܲܒܼܚܲܕܼ ܫܲܠܸܡ ܩܹܐܪܣܵܐ ܕܲܥܒ݂ܲܕ\nܘܠܵܐ ܐܸܬܼܢܲܟܼܝܲܬ̤ ܐܵܦܠܵܐ ܡܸܢܬܼܵܐ ܡ̣ܢ ܗܲܕܵܡ̇ܘ̈ܗܝ ܀ :ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ ܩܵܘܝܼ ܟܠܹܗ ܒܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ\nܘܠܵܐ ܙܵܥ ܚܲܝܠܹܗ ܘܠܵܐ ܐܸܬܼܪܲܦܝܼ ܡ̣̤ ܬܘܼܟܼܠܵܢܹܗ ܀ :ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܣܠܸ̣ܩ ܐܲܬܼܠܹܝܛܵܐ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ\nܘܣܝܼܡ ܗ̄ܘ̣ܵܐ ܒܪܹܫܹܗ ܟܠܝܼܠ ܡܸܢܝܵܢܵܐ ܕܐܵܠܹܗ ܩܸܛܠܝܼ̈ܢ ܀ :ܒܫܘܼܠܵܡ ܩܹܐܪܣܵܐ ܨܗܝܼ ܘܐܸܬܿܛܲܪܲܦ ܓܼܢ̄ܒܵܪ ܚܲܝܠܵܐ\nܘܫܲܪܝܼ ܫܵܐܹ̇ܠ ܫܸܩܝܵܐ ܕܙܲܒܼܢܵܐ ܠܩܘܼܝܵܡ ܚܲܝܵܘ̈ܗܝ ܀","english":"Not as the jawbone in your hand, O hero, holding the bone,\nor that bone not as the jawbone of an ass.\nHow strong is the bone in your hand, and you with the bone,\nand neither did it break, nor did your hand again escape from it.\nAs if it stood before the number of a thousand heroes,\nand by what power does it subdue the power of the mighty ones of strength?\nA thousand heroes you slew, O hero, with a jawbone, a cast-off bone,\nand that ditch is neither for the hero nor for you a destruction.\nThe great ditch is filled with the deeds that were done through you,\nand no one knows how to narrate its greatness.\nAs if with a sickle you were, Samson, a skilled reaper,\nand you reaped the field of the Philistines in one hour.\nO reaper who reaped bodies with a sickle of bone,\nand his iron did not grow dull on the ears of the talkative.\nA thousand ears he cast down in one stroke,\nand he did not stretch out his hand until he completed the number of a thousand.\nFrom one he began and with one he completed the course he made,\nand not one of his limbs was wearied or broken.\nWithout weariness his whole body and soul endured,\nand his strength did not waver, nor was he diminished from his trust.\nLike an athlete he ascended from the jawbone,\nand he placed on his head a crown of the number of his slain.\nAt the end of the course he thirsted and was troubled, the mighty hero,\nand he began to ask for a drink of water for the sustenance of his life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܪܡܵܐ","severity":"info","text":"The Syriac noun ܓܲܪܡܵܐ (garmā) means 'bone' and is used throughout this passage to refer to the jawbone of an ass, the weapon Samson wields. The term is repeated to emphasize the paradox of a humble object achieving heroic feats.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samson","severity":"info","text":"The narrative draws on Judges 15:15–16, where Samson slays a thousand Philistines with the jawbone of an ass. Narsai amplifies the biblical account by dwelling on the bone's durability and the divine power behind it.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܟܼܬܿܘܼܫܵܐ","severity":"info","text":"The Syriac ܬܲܟܼܬܿܘܼܫܵܐ (takkāṯōšā) means 'jawbone of an ass,' a specific term that underscores the lowly origin of Samson's weapon. This detail is unique to the Syriac tradition and highlights the contrast between the instrument and the slaughter it achieves.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is part of a narrative sequence in Narsai's metrical homily on Samson. It moves from the description of the jawbone as a weapon to the simile of the reaper, then to the athletic contest, building toward Samson's thirst and request for water.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"athlete","severity":"info","text":"The comparison of Samson to an athlete (ܐܲܬܼܠܹܝܛܵܐ) who ascends from the jawbone and places a crown on his head echoes the language of early Christian martyrdom and ascetic struggle, where the athlete is a figure of spiritual combat.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܵܐ ܠܐ̣ܝܼ ܓܲܒܼܪܵܐ ܘܠܵܐ ܐܲܢ̄ܬܿ ܐܸܒܲܕܲܬܿ' is ambiguous: it may mean the ditch is not a destruction for either the hero (Samson) or the addressee (the bone), or it may refer to the hero and the bone not being destroyed. The reading taken follows the English draft: the ditch is not a destruction for either."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܐܘܿܢ ܠܲܡ ܡܵܪܝܵܐ ܐܲܢ̄ܬܿ ܢܲܨܲܚܬܵܢܝ ܒܚܹܝܠ ܥܘܼܕܼܪܵܢܵܟ\nܗܲܒܼ ܠܝܼ ܫܸܩܝܵܐ ܐܲܝܟ ܢܸܨܚܵܢܵܐ ܕܲܣܥ݂ܲܪܬܿ ܒܐܝܼܕܲܝ̈ ܀ :ܐܲܢ̄ܬܿ ܙܲܟܿܝܼܬܵܢܝ ܩܒܹܐܪܣܵܐ ܩܲܫܝܵܐ ܕܨܲܗ̈ܝܲܝ ܠܲܕܼܡ̇ܐ\nܠܵܐ ܬܲܗܡܸܐ ܡܹܢܝ ܘܢܹܐܒܲܕܼ ܢܸܨܚܵܢܝ ܒܐܝܼܕܵܝ̈ ܥܘܼܪ̈ܠܹܐ ܀ :ܗܲܒܼ ܠܝܼ ܫܸܩܝܵܐ ܐܲܝܟ ܡ̇ܐ ܕܝܲܗ̣̄ܒܼܬܿ ܠܝܼ ܐܵܦ ܙܵܟܼܘܼܬܼܵܐ\nܕܲܠܡܵܐ ܐܹܡܘܼܬܼ ܘܢܲܗܠܘܼܢ ܣܲܟܼܠܹ̈ܐ ܒܲܫܡܵܟ ܪܲܒܵܐ ܀ :ܫܡ݂ܲܥ ܒܵܥܘܼܬܹܗ ܡ̇ܪܵܐ ܛܵܒܼܵܐ ܕܥܲܒܼܕܵܐ ܟܹܐܢܵܐ\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܫܸܩܝܵܐ ܡ̣ܢ ܓܵܘ ܓܲܪܡ̇ܐ ܕܐܸܬܼܢܲܨܲܚ ܒܹܗ ܀ :ܒܓܲܪܡ̇ܐ ܫܝܼܛܵܐ ܙܲܟܿܝܹܗ ܒܩܹܐܪܣܵܐ ܡ̇ܪܵܐ ܠܥܲܒܼܕܹܿܗ\nܘܡܸܢܹܗ ܝܲܗ̣̄ܒܼ ܠܹܗ ܫܸܩܝܵܐ ܚܲܠܝܵܐ ܕܢܸܬܼܒܲܣܲܡ ܒܹܗ ܀ :ܫܸܩܝܵܐ ܚܲܠܝܵܐ ܪܕܼܵܐ ܡ̣ܢ ܓܲܪܡ̇ܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܘܲܬܼܗܲܪ ܟܹܐܢܵܐ ܕܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܗ̄ܝܼ ܕܲܦܫܝܼܩ ܠܹܗ ܟܠ ܀ :ܛܡܲܐ ܗ̄ܘ̣ܵܐ ܓܲܪܡ̇ܐ ܘܲܓܼܠܝܼܙ ܗ̄ܘ̣ܵܐ ܬܘܼܒܼ ܐܵܦ ܡ̣ܢ ܫܸܩܝܵܐ\nܘܲܠܬܪ̈ܬܲܝܗܹܝܢ ܙܟܼܵܐ ܨܸܒܼܝܵܢܵܐ ܕܫܲܠܝܛ ܥܲܠ ܟܠ ܀ :ܡ̣ܢ ܐܲܝܟܵܐ ܟܲܝ ܪܕܼܵܘ ܗ̄ܘ̣ܵܘ ܡܲܝ̈ܵܐ ܒܓܼܵܘ ܝܲܒܿܝܼܫܵܐ\nܐܵܘ ܡܲܢ ܥܲܒܼܕܹܿܗ ܡܥܝܼܢ ܚܲܝܘܼܬܼܵܐ ܠܲܛܡܲܐ ܟܠܹܗ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܐܲܪܕܿܝܼ ܡܲܝ̈ܵܐ ܡ̣ܢ ܛܲܪܵܢܵܐ\nܗܘ̤ ܐܲܣܸܢ ܒܹܗ ܪܲܛܝܼܒܼܘܼܬܼܵܐ ܕܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܒܓܼܵܘܹܗ ܀ :ܗܵܘ̇ ܨܸܒܼܝܵܢܵܐ ܕܥܲܒܼ݂ܕܵܗ̇ ܠܟܹܐܦܵܐ ܢܸܒܼܥܵܐ ܠܡܲܝܵ̈ܐ\nܗܘ̤ ܬܘܼܒܼ ܥܲܒܼܕܹܿܗ ܠܓܲܪܡ̇ܐ ܛܲܡܠܵܐ ܫܸܩܝܵܐ ܠܟܹܐܢܵܐ ܀ :ܗܵܘ̇ ܡܲܠܲܐܟܼܵܐ ܕܬܲܪܣܝܼ ܒܐܘܼܪܚܵܐ ܠܝܼܣܲܪ̈ܠܵܝܹܐ\nܗܘ̤ ܝܲܗ̣̄ܒܼ ܡܲܝܵ̈ܐ ܡ̣ܢ ܫܲܬܿܝܼܩܵܐ ܠܦܘܼܡ ܡܲܠܵܠܵܐ ܀ :ܚܲܕܼ ܡ̣ܢ ܥܝܼܪܹ̈ܐ ܪܲܓܝܼ ܥܘܼܒܵܐ ܕܟܹܐܦܵܐ ܘܓܼܪܡ̇ܐ\nܘܐܵܘܠܸܕܼ ܡܸܢܗܘܿܢ ܥܘܸܠܹ̈ܐ ܪ̈ܓܲܝܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀","english":"O woe, Lord, you are my victory in the strength of your help. Give me a drink like the jawbone of an ass in my hands. You are my victor, the hard jawbone of my enemies that is like blood. Do not wonder that the jawbone in my hands has become dry and perished. Give me a drink as you gave me victory, lest I die and the fools be confounded by your great name. The good Lord heard the prayer of the afflicted servant and gave him a drink from within the bone by which he was victorious. With the moist bone the Lord made him victorious over the jawbone of his servant, and from it he gave him a sweet drink by which he was refreshed. A sweet drink flowed from the bone, not in the usual way, and the affliction of the strength of the doer was purified, which is that which loosened everything. The bone was unclean and also shrunken, and even from the drink, the will that rules over all conquered both. From where did waters flow within the dry, or how did the doer give life to the whole unclean thing? That command which makes waters flow from the rock, it placed in it moisture which was not within it. That will which made the stone produce water, it also made the bone produce a drink for the afflicted servant. That angel who guided the Israelites on the way, he gave waters from the silent one to the mouth of the speaker. One of the watchers who moistened the hollow of the stone and the bone, and produced from them moist things, moist things not in the usual way.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܩܝܵܐ","severity":"info","text":"The Syriac term ܫܸܩܝܵܐ (šeqyā) means 'drink' or 'drinking vessel'; here it is used metaphorically for the water miraculously produced from the jawbone.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 15:19","severity":"info","text":"The motif of water flowing from a jawbone alludes to the biblical account where Samson, after slaying a thousand Philistines with the jawbone of an ass, is given water by God from the bone (Judg 15:19).","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"jawbone of an ass","severity":"info","text":"In the Syriac tradition, the jawbone of an ass is a symbol of Samson's unconventional weapon, emphasizing the miraculous nature of his victory and the divine intervention that sustains him.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"angel who guided the Israelites","severity":"info","text":"The reference to the angel guiding the Israelites on the way parallels the biblical account of the angel leading the Israelites through the wilderness (Exod 23:20-23), linking Samson's miracle to earlier divine guidance.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is part of a narrative sequence describing Samson's plea for water and the miraculous provision, with a shift from direct address to third-person description of the miracle.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'watchers' (ܥܝܼܪܹ̈ܐ) is ambiguous; they may refer to angels or divine beings, but the text does not specify their role beyond moistening the stone and bone."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܡ̣ܢ ܐܸܣܛܘܼܟܼܣܹ̈ܐ ܕܪܲܛܝܼܒܼܘܼܢ ܫܩ݂ܲܠ ܪܘܼܚܵܢܵܐ\nܘܙܵܘܸܓܼ ܐܸܢܘܿܢ ܥܲܡ ܐܸܣܛܘܼܣܹ̈ܐ ܕܝܲܒܿܝܼܫܘܼܬܼܵܐ ܀ :ܩܲܛܝܼܢܵܐܝܼܬܼ ܫܵܘܬܸܿܦ ܐܸܢܘܿܢ ܚܲܕܼ ܥܲܡ ܚܲܒܼܪܹܗ\nܐܲܝܟ ܡ̇ܐ ܕܲܡܥܵܕܼ ܣܵܥܲ݁ܪ ܡܵܐ ܕܡܸܬܼܦܲܩܲܕܼ ܀ :ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܡܲܛܥܸܢ ܡܲܝ̈ܵܐ ܠܥܸܠ ܡ̣ܢ ܪܘܼܚܵܐ\nܒܹܗ ܣܵܡ̣ ܐܸܢܘܿܢ ܒܟܹܐܦܵܐ ܘܓܲܪܡ̇ܐ ܩܲܛܝܼܢܵܐܝܼܬܼ ܀ :ܠܲܢ ܗ̄ܘ̣ ܥܲܣܩܵܐ ܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܕܠܵܐ ܒܲܥܝܵܕܸܵܐ\nܠܲܫܡܲܝܵܢܹ̈ܐ ܣܲܓܿܝܼ ܦܫܝܼܩܵܐ ܠܘܵܬܼ ܛܲܟܼܣܲܝ̈ܗܘܿܢ ܀ :ܚܲܝܠܵܐ ܪܲܒܵܐ ܢܣ݂ܲܒܼܘ ܡ̣ܢ ܚܲܝܠܵܐ ܕܬܲܩܸܢ ܟܠܵܐ\nܘܲܕܼܠܝܼܠܵܐ ܠܗܘܿܢ ܣܵܥܘܿܪܘܼܬܼܵܐ ܕܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܀ :ܗܸܢܘ̣ܿܢ ܣܲܥܪ̣ܘܼܗ̇ ܠܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܥܲܡ ܟܠ ܕܲܗ̤ܘܲܝ̈\nܗܸܢܘ̣ܿܢ ܣܲܥܪ̣ܘܼܗ̇ ܒܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܕܚܲܝܸܠ ܐܸܢܘܿܢ ܀ :ܒܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܪܕܼܵܘ ܡ̣ܢ ܓܲܪܡ̇ܐ ܡܲܝܵ̈ܐ ܠܫܸܡܫܘܿܢ\nܘܲܒܼܥܘܼܕܼܪܵܢܹܗ ܙܟܼܵܐ ܘܐܸܬܼܢܲܨܲܚ ܕܠܵܐ ܣܲܦܣܹܪܵܐ ܀ :ܕܠܵܐ ܣܲܦܣܹܪܵܐ ܙܟܼܵܐ ܙܲܟܵܝܵܐ ܠܡܲܠܝܲܝ̈ ܚܵܘ̈ܒܹܿܐ\nܘܲܕܼܠܵܐ ܦܘܼܠܵܓܼ ܩܲܒܸܿܠ ܫܸܩܝܵܐ ܡ̣ܢ ܦܘܼܡ ܓܼܪܡ̇ܐ ܀ :ܡܲܝܵ̈ܐ ܕܟܲܝ̈ܵܐ ܐܸܫܬܿܝܼ ܕܲܟܼܝܵܐ ܡ̣ܢ ܦܘܼܡ ܛܲܡܠܵܐ\nܘܲܒܼܫܵܩܘܼܬܹܗ ܚܵܘܝܼ ܕܠܵܐ ܐܝܼܬܼ ܡܸܕܸܿܡ ܕܲܛܡܲܐ ܀ :ܠܲܝܬܿ ܟܹܝܬܼ ܛܲܡܠܵܐ ܒܟܼܠ ܡ̇ܐ ܕܲܗܘ̤ܵܐ ܡ̣ܢ ܒܵܪܘܿܝܵܐ\nܕܗܵܐ ܐܵܦ ܐܲܝܕܵܐ ܕܠܲܢ ܛܲܡܠܵܐ ܗ̄ܘ̣ܵܬܼ ܚܵܘܝܼ ܕܕܲܟܼܝܵܐ ܗ̄ܝܼ ܀ :ܒܫܸܩܝܹܗ ܕܫܸܡܫܘܿܢ ܢܚܘܼܪ ܟܠ ܕܲܡܗܝܼܪ ܒܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܠܵܐ ܢܸܬܼܦܲܠܲܓܼ ܕܲܛܡܲܐ ܡܸܕܸܿܡ ܒܐܘܼܟܼܠܵܐ ܘܫܸܩܝܵܐ ܀ :ܛܘܡܲܐ ܗ̄ܘ̣ܵܐ ܓܼܪܡ̇ܐ ܠܦܘܼܬܼ ܦܘܼܩܕܵܢܵܐ ܡܵܢܘܿܣܵܝܵܐ\nܘܲܕܼܟܸܐ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܠܦܘܼܬܼ ܨܸܒܼܝܵܢܵܐ ܐܲܠܵܗܵܝܵܐ ܀","english":"The elements of moisture took the spirit and joined the fire with the elements of dryness. Sharply, the fire made one with its companion, as is the custom when what is commanded occurs. In that manner by which water is brought up from the spirit, in it the fire placed bone and stone sharply. This difficulty that came to be without custom for the heavens is very simple for their orders. Great power took from the power that stops all, and the lowliness of the height and depth was their doing. Behold the doings of this that came to be with all that are, behold its doings by the power of the maker who empowers you. By the power of the maker, water was drawn from the bone for Samson, and by his help he conquered and triumphed without a sword. Without a sword, the victor conquered the debtors, and without division he received drink from the mouth of the bone. Pure water the pure one drank from the mouth of the jawbone, and by his thirst he showed that there is nothing that defiles. There is no defilement in all that comes from the Creator, for behold, even the hand that is not a jawbone shows that it is pure. In the drinking of Samson, behold all who are enlightened in faith, and do not dispute that anything is defiled in food and drink. The bone was defiled according to the Mosaic command, and it was pure well according to the divine will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܛܘܼܟܼܣܹ̈ܐ","severity":"info","text":"The Greek loanword ܐܸܣܛܘܼܟܼܣܹ̈ܐ (stoicheia) denotes the four classical elements, here moisture and dryness, reflecting a cosmological framework.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage allegorizes the jawbone as a vessel that, despite its origin from a dead animal, is rendered pure by divine will, countering Jewish dietary laws (cf. Lev 11:27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܘܿܢ","severity":"info","text":"The narrative draws on Judg 15:15–17, where Samson uses a jawbone to slay Philistines and later drinks water miraculously from it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai’s emphasis on the jawbone’s purity reflects a broader Syriac Christian polemic against Jewish ritual purity laws, asserting that divine will supersedes Mosaic commands.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from elemental cosmology to a typological reading of Samson’s victory, linking the jawbone’s moisture to spiritual purity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ (by the power of the maker) could refer to God or to Samson’s own agency; the context favors divine agency."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܨܸܒܼܝܵܢ ܟܲܣܝܵܐ ܕܲܟܿܝܼ ܘܛܲܡܲܐ ܠܦܘܼܬܼ ܪܸ̈ܥܝܵܢܹܐ\nܘܡܲܢ̣ܘܼ ܕܲܡܨܸܐ ܠܲܡܕܵܢ ܡ̇ܪܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ ܀ :ܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ ܣܥ݂ܲܪ ܨܹܝܕܼ ܥܲܒܼܕܹܿܗ ܚܘܼܒܵܢܵܐܝܼܬܼ\nܘܙܲܟܿܝܹܗ ܒܩܹܐܪܣܵܐ ܘܝܲܗ̣̄ܒܼ ܠܹܗ ܫܸܩܝܵܐ ܐܲܝܟ ܕܲܫܦ݂ܲܪ ܠܹܗ ܀ :ܬܡܝܼܗ ܗ̄ܘ̣ܵܐ ܩܹܐܪܣܵܐ ܕܲܥܒ݂ܲܕ ܒܐܲܪܥܵܐ ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܘܒܲܬܼܡܝܼܗܘܼܬܹܗ ܬܡܲܗܘ ܣܵܛܵܢܵܐ ܘܚܲܝܠ̈ܘܵܬܹܗ ܀ :ܬܸܡܗܵܐ ܐܸܚܲܕܼ ܠܪܹܫܵܐ ܕܐܵܐܲܪ ܥܘܼܝܼܪ ܒܲܚܣܵܡܵܐ\nܥܲܠ ܬܲܟܼܬܿܘܼܫܵܐ ܕܲܥܒ݂ܲܕܼ ܐ̄ܢܵܫܵܐ ܒܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܀ :ܒܓܹܐܪܹ̈ܐ ܕܝܲܨܪܹܗ ܒܠ݂ܲܥ ܒܲܚܣܵܡܵܐ ܣܵܢ̇ܠܵܐ ܕܐ̄ܢܵܫܵܐ\nܕܲܚܙ̣ܵܐ ܠܫܸܡܫܘܿܢ ܕܚܲܣܢܹܗ ܠܚܲܝܠܵܐ ܕܲܟܼܢܝܼܫ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܕܝܼܠܹܗ ܚܲܫܒ̣ܵܗ̇ ܠܚܲܪܒܵܐ ܕܲܥܒ݂ܲܕܼ ܒܲܦܠܸܫܵܝܹ̈ܐ\nܘܲܕܼܟܼܘܼܐܵܪܹܗ ܣܵܡ̣ܵܗ̇ ܠܚܵܘܒܿܬܼܵܐ ܕܲܡܫܲܡܫܵܢܵܘ̈ܗܝ ܀ ܛܵܒܼ ܡ̣ܢ ܟܠܕܿܘܼܟ ܡܸܬܼܢܲܨܲܚ ܗ̄ܘ̣ܵܐ ܫܡܹܗ ܒܹܝܬܼ ܥܘܼܪ̈ܠܹܐ:\nܘܕܲܚ̣ܵܙܵܐ ܕܲܒܼܗܸܬܼ ܒܛܘܼܥܝܲܝ ܕܲܫܡܹܗ ܠܲܒܼ݂ܫܹܗ ܪܘܼܓܼܙܵܐ ܀ :ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܵܐ ܠ̣ܒܸܫ ܣܵܛܵܢܵܐ ܠܘܼܩܒܲܠ ܫܸܡܫܘܿܢ\nܘܫܲܪܝܼ ܡܪܲܟܸܿܒܼ ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ ܕܢܲܩܪܸܒܼ ܥܲܡܹܗ ܀ :ܦܘܼܪ̈ܣܹܐ ܪܲܟܸܿܒܼ ܨܢܝܼܥ ܪܸܥܝܵܢܵܐ ܥܲܠ ܙܲܕܿܝܼܩܵܐ\nܕܲܚܙ̣ܵܐ ܕܠܵܐ ܡܨܸܐ ܕܢܸܥܒܸܿܕܼ ܥܲܡܹܗ ܩܹܐܪܣܵܐ ܒܓܸܠܝܵܐ ܀ :ܦܲܚܹ̈ܐ ܕܪܸܓܿܬܼܵܐ ܥܲܡܸܩ ܘܲܛܡ݂ܲܪ ܩܕܼܵܡ ܗܲܠ̈ܟܼܵܬܹܗ\nܕܲܒܼܗܘܿܢ ܢܨܘܼܕܸܝܼܗ̇ ܠܩܲܠܝܼܠܘܼܬܹܗ ܕܛܲܒܼܝܵܐ ܢܙܝܼܪܵܐ ܀ :ܡ̇ܐܢܲܝ̈ ܙܲܝܢܵܐ ܕܐܘܼܡ̇ܢܘܼܬܹܗ ܠܸܒܼ݂ܫ ܒܲܗܝܼܬܼܵܐ\nܘܫܲܪܝܼ ܡܚܲܠܸܕܼ ܒܝܲܕܼ ܢܸܩ̈ܒܼܵܬܼܵܐ ܐܲܝܟ ܢܵܡܘܿܣܹܗ ܀ :ܠܐܲܢ̄ܬܿܬܼܵܐ ܫܲܕܲܪ ܐܲܝܟ ܓܵܫܘܿܫܵܐ ܠܘܵܬܼ ܬܲܡܝܼܡܵܐ\nܘܓܲܫܹܗ ܠܚܲܝܠܹܗ ܒܐܸܠܥܵܐ ܪܦܝܼܬܼܵܐ ܕܓܲܫ̣ ܒܵܗ̇ ܠܐܵܕܼܵܡ ܀","english":"The hidden will of pure and impure for the sake of the thoughts,\nand the power that is able to know the Lord who rules over all. The will performed its desire for the sake of its doer as a debtor,\nand it conquered him with a wager and gave him a reward as it pleased him. The wager that he made in the land of the sons of the Hebrews was astonishing,\nand by its wonderment, Satan and his forces were amazed. Wonder seized the head of the blind fire of the jawbone\nover the jawbone that made a fire by the power of the doer. With the sinews of his jaw, the jawbone swallowed the ladder of fire\nthat saw Samson, who broke the force that was pressing him. He himself reckoned the sword that he made among the Philistines,\nand his reckoning placed the burden of his servitors. Better than all your kind, his name was being proclaimed among the uncircumcised,\nand the sight that shamed the error of his name put on wrath. The garment of wrath, Satan put on against Samson,\nand he began to set up deceitful traps to fight with him. The deceitful thought set up traps against the righteous one,\nwho saw that he was not able to make a wager with him openly. He deepened the snares of lust and hid them before his ways,\nso that by them he might hunt the swiftness of the good and strong one. The weapons of his strength, the shameful one put on,\nand he began to creep by means of footsteps like his custom. He sent a woman like a spy to the perfect one,\nand she felt his strength with a weak arm, with which she felt Adam.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܸܒܼܝܵܢ","severity":"info","text":"The Syriac term ṣebyānā (here vocalized ṣebyāʿ) means 'will' or 'desire,' but in Narsai's cosmological context it often denotes a personified divine or cosmic force, distinct from mere human volition.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The 'wager' (qērsā) alludes to the contest between Samson and the Philistines, but Narsai reinterprets it as a cosmic or moral struggle between hidden will and Satan, typical of his allegorical method.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܘܿܢ","severity":"info","text":"Samson (šemšōn) is the biblical judge (Judges 13–16). The 'jawbone' and 'sword' refer to his exploits (Judges 15:15–17), but Narsai reads them as symbols of spiritual combat.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The woman sent to Samson is compared to the one who 'felt Adam' (Gen 3), drawing a parallel between Samson's temptation and the fall of Adam, a common typology in Syriac tradition.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from cosmic elements to a narrative of Samson's contest with Satan, using a series of parallel clauses that contrast hidden will with open combat.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden will' (ṣebyānā kasyā) is ambiguous: it may refer to divine providence, a personified cosmic principle, or Samson's own resolve. The reading taken follows Narsai's allegorical tendency to personify abstract forces."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܒܪܸܚܡܲܬܼ ܐܲܢ̄ܬܬܼܵܐ ܐܲܣܪܹܗ ܠܟܹܐܢܵܐ ܐܲܝܟ ܕܲܒܼܙܲܝܢܵܐ\nܘܒܲܫܓܼܝܼܫܘܼܬܼܵܗ̇ ܫܲܗܝܲܬ̤ ܠܬܼܘܼܩܦܵܐ ܕܓܲܢ̄ܒܵܪܘܼܬܹܗ ܀ :ܐܲܢ̄ܬܿܬܼܵܐ ܪܚܸܫ ܠܹܗ ܫܸܡܫܘܿܢ ܪܵܚ̇ܡܵܐ ܕܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ\nܘܲܒܼܪܵܚܡܘܼܬܼܵܗ̇ ܫܪ̣ܵܝܗܝ ܠܐܲܣܵܪܵܐ ܕܒܹܝܬܼ ܠܹܗ ܠܡܵܪܹܗ ܀ :ܥܲܡ ܒܲܪ̄ܬܼ ܥܲܡܡܹ̈ܐ ܥܒ݂ܲܕ ܪܵܚܡܘܼܬܼܵܐ ܒܲܪ ܐܲܒܼܪܵܗܵܡ\nܘܲܒܼܥܸܝܵܢܵܗ̇ ܛܥ̣ܵܐ ܥܸܢܝܵܢܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ ܀ :ܐܲܝܟ ܕܲܒܼܫܸܒܼܝܵܐ ܕܒܲܪܬܹܗ ܐܲܢ̄ܬܿܬܼܵܐ ܠܫܵܒܹ̇ܐ ܥܲܡܡܹ̈ܐ\nܘܐܲܝܟ ܕܲܒܼܝܼܪܵܐ ܟܕܲܢܬܹܗ ܒܢܝܼܪܵܐ ܕܼܪ̈ܓܼܝܼܓܼܵܬܼܵܗ̇ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܫܚܲܩܬܹܗ ܠܠܸܒܹܿܗ ܕܬܲܩܝܼܢ ܗܵܘܢܵܐ\nܒܲܕܼ ܢܹܐܡܲܪ ܠܵܗ̇ ܕܡܵܢܵܘ̇ ܚܲܝܠܵܐ ܕܡܸܬܼܢܲܨܲܚ ܒܹܗ ܀ :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܥܨܵܬܹܗ ܠܝܲܨܪܹܗ ܕܲܥܪܝܼܡ ܢܲܦܫܵܐ\nܥܕܲܡ̇ܐ ܕܚܵܘܝܵܗ̇ ܐ̄ܪܵܙܵܐ ܪܲܒܵܐ ܕܲܒܵܐ ܕܲܢܙܝܼܪܘܼܬܹܗ ܀ :ܢܙܝܼܪܵܐ ܐ̄ܢܵܐ ܠܲܡ ܘܲܫܡܵܐ ܪܲܒܵܐ ܟܣܸܐ ܒܲܢܙܝܼܪܘܼܬܼܝ\nܘܐܸܢ ܫܵܩܹ̇ܠ ܐ̄ܢܵܐ ܟܠܝܼܠܵܐ ܕܲܒܼܪܹܫܝ ܡܸܫܬܿܦܲܠ ܐ̄ܢܵܐ ܀ :ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܝܲܗ̣̄ܒܼ ܠܝܼ ܐܲܠܵܗܝ ܟܠܝܼܠܵܐ ܕܲܒܼܪܹܫܝ\nܘܐܸܢ ܓܵܪܲܥ ܐ̄ܢܵܐ ܦܵܪܹܩ ܠܹܗ ܡܹܢܝ ܚܹܝܠ ܥܘܼܕܪܵܢܹܗ ܀ :ܚܙܵܬ̤ ܫܵܛܝܼܬܼܵܐ ܕܲܚܼܠ̣ܵܐ ܘܚܵܘܝܵܗ̇ ܟܠܹܗ ܠܸܒܹܿܗ\nܘܢܸܟܼܠܲܬ̤ ܘܲܓܼܠܵܬ̤ ܠܐ̄ܪܵܙ ܡܘܼܟܵܟܹܗ ܠܲܒܼܢܲܝ̈ ܥܲܡܵܗ̇ ܀ :ܐܲܝܟ ܕܲܠܫܲܒܼܪܵܐ ܩܪܵܬ̤ ܘܐܲܕܼܡܸܟܼܬܹܗ ܥܲܠ ܗܲܕܵܡܹܝ̈ܗ̇\nܘܫܲܪܝܲܬ̤ ܒܵܙܵܐ ܣܝܼܡܲܬܼ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܪܹܫܹܗ ܀ :ܐܲܝܟ ܗܸܕܼܝܘܿܛܵܐ ܛ̣ܒܲܥ ܚܲܟܿܝܼܡܵܐ ܒܢܲܗܪܵܐ ܕܫܸܢܬܼܵܐ\nܘܠܵܐ ܢܵܪ̣ ܘܐܲܪܓܸܿܫ ܒܚܘܼܠܵܨ ܓܲܙܵܐ ܕܲܢܙܝܼܪܘܼܬܹܗ ܀","english":"Through the love of a woman she bound the hero like a captive,  \nand by her disturbance she made the strength of his manhood weak.  \nA woman stirred up Samson, the lover of the fear of truth,  \nand by her love she loosed the bond that bound him to his Lord.  \nWith a daughter of the peoples the son of Abraham made love,  \nand by her desire he lost the heritage of his father’s house.  \nLike a captive of his daughter, a woman to the seven peoples,  \nand like a stranger, his covenant was renewed in the furnace of her passions.  \nIn every form she shook his heart, which had been steadfast,  \nso that he said to her, “What is the power that is overcome by it?”  \nOut of order she counseled his nature, which was cunning in soul,  \nuntil she revealed to him the great secret of the vow of his Naziriteship.  \n“I am a Nazirite, and the great name is hidden in my Naziriteship,  \nand if I take the crown from my head, I am undone.”  \nThe crown of victory my God gave me, a crown on my head,  \nand if it is diminished, the strength of his help departs from me.  \nShe saw the foolishness of the weak one and revealed all her heart,  \nand she mocked and derided the secret of his weakness to the sons of her people.  \nAs to a child she called and laid him down on her limbs,  \nand began to plunder the treasure of strength that was hidden in his head.  \nLike a commoner the wise one was stamped in the light of the hour,  \nand he did not perceive or sense the loss of the treasure of his Naziriteship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܙܝܼܪܘܼܬܼܝ","severity":"info","text":"The Syriac term ܢܙܝܼܪܘܼܬܼܝ (nziruti) refers to Samson's Nazirite vow, a key concept in the narrative. The vow is presented as a secret source of strength, whose revelation leads to his downfall.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 16:4-5","severity":"info","text":"The passage echoes the biblical account of Samson and Delilah (Judges 16:4-5), where Delilah coaxes Samson to reveal the secret of his strength, his Nazirite vow, leading to his capture.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nazirite vow","severity":"info","text":"The Nazirite vow (Numbers 6:1-21) involved abstaining from wine, not cutting hair, and avoiding contact with the dead. Samson's uncut hair was the physical sign of his vow, and its cutting symbolized the loss of his divinely granted strength.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax, transitioning from Samson's seduction to the revelation of his secret. The repeated contrast between 'crown' and 'Naziriteship' underscores the thematic tension between sacred vow and worldly desire.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's homily interprets Samson typologically, viewing his Nazirite vow as a symbol of spiritual commitment and Delilah as a figure of temptation leading to moral failure, reflecting Syriac ascetic concerns.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܙܝܼܪܘܼܬܼܝ (nziruti) is consistently translated as 'Naziriteship' but could also be rendered 'vow of the Nazirite' or 'consecration'. The reading taken follows the biblical context of Samson's Nazirite vow."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܐܲܝܟ ܕܲܒܼܫܸܩܝܵܐ ܕܚܲܡܪܵܐ ܩܲܫܝܵܐ ܒܗܸܠ ܘܐܸܫܬܲܬܲܩ\nܘܲܗܘ̤ܵܐ ܟܠܹܗ ܡܢܵܬܼܵܐ ܕܫܸܢܬܼܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ ܓܪܲܥܬܹܗ ܠܪܹܫܹܗ ܚܲܪܡ̇ܢܵܐܝܼܬ ܡܲܠܝܲܬܼ ܥܵܘ̣ܠܵܐ:\nܘܥܲܡܹܗ ܕܣܲܥܪܹܗ ܐܸܫܬܿܩܸܠ ܡܸܢܹܗ ܚܹܝܠ ܥܘܼܕܪܵܢܹܗ ܀ :ܩܪܵܬ̤ ܘܐܲܥܝܼܪܬܹܗ ܟܪܘܿܡܬܼܵܢܝܼܬܼܵܐ ܐܲܝܟ ܡ̣ܢ ܚܘܼܒܵܐ\nܘܢ̣ܵܕܼ ܛܲܒܿܝܼܥܵܐ ܘܲܚܙ̣ܵܐ ܕܲܫܩܝܼܠ ܬܵܓܹܗ ܡܸܢܹܗ ܀ :ܐܲܚܕܿܘܼܗܝ ܥܘܼܪ̈ܠܹܐ ܠܲܕܟܸܐ ܦܲܓܼܪܵܐ ܘܲܢܙܝܼܪ ܢܲܦܫܵܐ\nܘܥܵܘܵܪܘ ܥܲܝܢܵܘ̈ܗܝ ܚܲܪܡ̇ܢܵܐܝܼܬܼ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܣܲܡܝܵܐ ܥܲܒܼܕܿܘܼܗܝ ܠܢܲܗܝܼܪ ܗܵܘܢܵܐ ܣܲܡ̈ܝܲܝ ܗܵܘܢܵܐ\nܘܲܒܼܒܹܝܬܼ ܪܲܚܝܵܐ ܐܲܥܸܠܘ ܚܲܫܫܘܼܗܝ ܐܲܝܟ ܕܲܠܝܼܛܵܐ ܀ :ܪܲܚܵܐ ܛܚܲܢ̣ܘ ܒܹܗ ܬܲܥܠܹ̈ܐ ܫܝܼܛܹ̈ܐ ܒܐܲܪܝܵܐ ܠܒܼܝܼܒܼܵܐ\nܘܲܒܼܚܸܫܘܿܟܼܵܐ ܫܲܬܸܿܩܘ ܩܵܠܵܐ ܕܓܲܢ̄ܒܵܪܘܼܬܹܗ ܀ :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܒܲܙܲܚܘ ܘܐܲܗܸܠܘ ܒܹܗ ܘܲܒܼܡܵܪܹܗ\nܘܕܲܚܙ̣ܵܐ ܡ̇ܪܹܗ ܚܵܣ̣ ܥܲܠ ܫܸܦܠܹܗ ܘܩܲܦܲܚ ܐܸܢܘܿܢ ܀ :ܥܹܐܕܼܵܐ ܪܲܒܵܐ ܥܒ݂ܲܕܼܘ ܛܵܥܲܝ̈ܵܐ ܠܐܲܠܵܗ ܛܘܼܥܝܲܝ\nܘܲܩܪ̣ܵܘ ܠܫܸܡܫܘܿܢ ܕܲܢܒܲܙܚܘܼܢ ܒܹܗ ܩܕܼܵܡ ܠܵܐ ܐܲܠܵܗ ܀ :ܐܸܬܼܵܐ ܟܹܐܢܵܐ ܕܣܲܡܝܹܗ ܥܵܘ̣ܠܵܐ ܠܒܵܝܢܵܬܼ ܥܘܼܪ̈ܠܹܐ\nܘܫܲܪܝܼ ܡܪܲܩܸܕܼ ܟܢܝܼܟ ܪܸܥܝܵܢܵܐ ܩܕܼܵܡ ܙܲܠܝܼܠܹ̈ܐ ܀ :ܪܸܩܕܼܵܐ ܬܲܒܼܥ̣ܘܼܗܝ ܚܲܪ̈ܡܹܐ ܠܢܲܟܼܦܵܐ ܒܲܣܡܵܟܲܝ̈ܗܘܿܢ\nܘܲܪܩܸܕܼ ܘܲܫܬܸ݂ܩ ܟܲܕܼ ܡܸܬܿܬܲܢܲܚ ܥܲܠ ܡܘܼܟܵܟܹܗ ܀ :ܚܝܵܨܵܐ ܪܲܒܵܐ ܚܵܨ̣ ܦܵܪܘܿܫܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ\nܕܲܚ̣ܙܵܐ ܕܲܟܼܡܵܐ ܨܥܝܼܪ ܫܘܼܥܒܵܕܼܵܐ ܕܝܲܩܝܼܪܘܼܬܹܗ ܀ :ܚܙ̣ܵܐ ܕܡܲܗܠܝܼܢ ܒܹܗ ܦܵܠ̈ܚܲܝ ܫܹܐܪܹ̈ܐ ܒܥܲܕܼܥܹܐܕܼ ܫܹܐܕܹ̈ܐ\nܘܲܩ̣ܪܵܐ ܠܡܵܪܹܗ ܕܲܢܦܲܥܸܐ ܠܹܗ ܚܲܝܠܵܐ ܕܐܵܘܒܸܿܕܼ ܀","english":"Like a jar of strong wine, he burst and was shattered,\nand the whole vessel of his strength was thrown out of order. His head was shorn like a woman's, filled with iniquity,\nand with his hair, the power of his help was taken from him. He called and awakened his crimson-colored one as if from love,\nand he saw that his crown was taken from him. The uncircumcised seized his pure body and bound his soul,\nand they gouged out his eyes like a woman's, without mercy. The blind made the seer of the house blind,\nand they brought his senses into the millhouse like a cursed one. Wicked foxes ground a mill in him, a lion-hearted one,\nand in the darkness they silenced the voice of his heroism. They drove him out of order and rejoiced over him and over his lord,\nand when his lord saw, he grieved over his fall and was silent. The erring ones made a great feast for the god of their error,\nand they called Samson, because they had sacrificed him before a non-god. The vessel of iniquity that blinded him came to the houses of the uncircumcised,\nand he began to dance, his mind disturbed, before the contemptible ones. The women followed his dance, striking the ground with their palms,\nand he danced and was silent while he was mocked for his humiliation. The separator felt great pity within his mind,\nwhen he saw how small the service of his dignity had become. He saw that the workers of songs were mocking him with the songs of demons,\nand he called to his lord to cast him the power that would destroy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪܡ̇ܢܵܐܝܼܬ","severity":"info","text":"The Syriac adverb ܚܲܪܡ̇ܢܵܐܝܼܬ (ḥarmāʾīt) means 'like a woman' and is used twice in this passage to describe Samson's shorn head and gouged eyes, emphasizing his feminization and loss of masculine strength.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samson's eyes gouged out","severity":"info","text":"The gouging of Samson's eyes by the Philistines (Judges 16:21) is referenced here with the detail 'without mercy' (ܕܠܵܐ ܚܵܘܣܵܢܵܐ), expanding the biblical account to highlight the cruelty of his captors.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"millhouse","severity":"info","text":"The image of Samson being brought into a 'millhouse' (ܒܹܝܬ ܪܲܚܝܵܐ) reflects a common trope in Syriac literature for humiliation and forced labor, as grinding mills were associated with slaves and prisoners.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"dance of Samson","severity":"info","text":"Samson's dance before the Philistines parallels the biblical account (Judges 16:25) where he is made to perform for their entertainment, but Narsai adds the detail of women following his dance and striking the ground, intensifying the degradation.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage follows a chronological narrative of Samson's capture, blinding, and humiliation, culminating in his prayer to God for destruction, which aligns with the deterministic structural classification as narrative.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the separator' (ܦܵܪܘܿܫܵܐ) is ambiguous; it may refer to Samson himself as a Nazirite (separated one) or to God as the one who separates good from evil. The reading taken follows the context of Samson's internal reflection."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܒܒܼܵܥܘܼ ܐܲܠܵܗܝ ܐܸܡ݂ܲܪ ܟܹܐܢܵܐ ܠܘܵܬܼ ܐܲܠܵܗܹܗ\nܫܡܲܥܲܝܢܝ ܘܲܥܢܝܼܢܝ ܘܐܸܬܼܢܲܩܲܡ ܠܝܼ ܥܝܵܪܵܬܵܐ ܕܥܲܝ̈ܢܲܝ ܀ :ܚܘܼܣ ܥܲܠ ܫܦܠܘܼܬܼܝ ܘܐܵܥܒܲܪ ܣܲܟܼܠܘܼܬܼܝ ܘܲܫܒܼܘܿܩ ܚܵܘܒܲܝ̈\nܘܠܵܐ ܬܲܩܸܨ ܠܝܼ ܚܛܝܼܬܼܵܐ ܕܲܚܛܹ̇ܝܬܼ ܒܐ̄ܪܵܙ ܡ̇ܘܗܲܒܼܬܼܵܟ ܀ :ܒܩܵܠܹ̈ܐ ܚܢܝܼ̈ܛܹܐ ܐܲܦܝܼܣ ܟܹܐܢܵܐ ܥܲܠ ܣܲܟܼܠܘܼܬܹܗ\nܘܫܲܡ̣ܥܹܗ ܡ̇ܪܹܗ ܘܝܲܗ̣̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܐܲܝܟ ܕܲܒܼܩܲܕܼܡ̇ܐ ܀ :ܦܢ̣ܵܐ ܥܘܼܕܼܪܵܢܵܐ ܕܲܠܘܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܘܲܫܪ̣ܵܐ ܒܪܸ̈ܓܼܫܵܘܗܝ\nܘܫܲܪܝܼ ܕܢܸܒܼܩܹܝܗ̇ ܠܫܲܪܝܼܪܘܼܬܹܗ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܀ :ܬܪܹܝܢ ܥܲܡܘܼܕܹ̈ܐ ܠܒ݂ܲܟ ܓܲܢ̄ܒܵܪܵܐ ܒܬܲܪܬܹܿܝܢ ܐܝܼܕܼܵܘ̈ܗܝ\nܘܣܲܚܦܹܗ ܠܒܲܝܬܵܐ ܥܲܠ ܥܵܡ̇ܘܿܪ݁ܵܘܗܝ ܘܗܘ̤ ܒܲܡܨܲܥܬܼܵܐ ܀ :ܬܡܘܼܬܼ ܢܲܦܫܝ ܐܸܡ݂ܲܪ ܥܲܡ ܦܠܸܫܬܵܝܹ̈ܐ ܥܘܼܪ̈ܠܲܝ ܠܸܒܵܐ\nܘܫܸܠܡܲܬ̤ ܡܸܠܬܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܐܲܝܟ ܡ̇ܐ ܕܐܸܡ݂ܲܪ ܀ :ܡ̇ܘܬܵܐ ܚܢܝܼܓܼܵܐ ܡܝܼܬܼ ܙܲܕܿܝܼܩܵܐ ܥܲܡ ܪ̈ܲܫܝܼܥܹܐ\nܘܠܵܐ ܐܸܬܼܥܲܦܝܼ ܐܲܝܟ ܡ̇ܐ ܕܬܼܵܒܲܥ̇ ܛܲܟܼܣܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܓܲܢ̄ܒܵܪܵܐܝܼܬܼ ܡܝܼܬܼ ܓܲܢ̄ܒܵܪܵܐ ܥܲܡ ܚܲܠܵܫܹ̈ܐ\nܘܥܲܦ̣ ܢܸܨܚܵܢܵܐ ܕܲܒܼܝܘܿܡ ܡ̇ܘܬܹ̇ܗ ܠܗܵܘ̇ ܕܲܒܼܚܲܝܵܘ̈ܗܝ ܀ :ܣܓܼܝܼܘ ܠܲܡ ܡܝܼܬܹ̈ܐ ܕܲܒܼܝܘܿܡ ܡ̇ܘܬܹܿܗ ܛܵܒܼ ܡ̣ܢ ܚܲܝܘ̈ܗܝ\nܘܫܲܪܝܼ ܘܫܲܠܸܡ ܢܝܼܫܵܐ ܕܚܲܪܒܵܐ ܠܘܼܩܒܲܠ ܒܝܼܫܹ̈ܐ ܀ :ܠܘܼܒܩܲܠ ܒܝܼܫܹ̈ܐ ܚ̣ܢܵܐ ܨܼܒܼܝܵܢܹܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܟܲܕܼ ܛܵܒܼ ܐܲܣܟܼܵܠ ܘܠܵܐ ܦܵܫ̣ ܘܐܲܗܡܝܼ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ ܀ :ܐܲܣܟܸܿܠ ܕܲܓܼܠ̣ܵܐ ܐ̄ܪܵܙ ܡ̇ܘܗܲܒܼܬܹܗ ܩܕܼܵܡ ܫܵܛܝܼܬܼܵܐ\nܘܚܲܫ̣ ܘܐܸܬܿܬܲܢܲܚ ܡܲܪܝܼܪܵܐܝܼܬܼ ܥܲܠ ܣܲܟܼܠܘܼܬܹܗ ܀","english":"In his distress, the just man said to his God, \"Hear my cries and my groans, and restore to me the locks of my hair. Have mercy on my lowliness and pass over my folly, and forgive my sins, and do not cut me off for the transgression I committed against the mystery of your gift.\" With sinful voices, the just man pleaded over his folly, and his Lord heard him and gave him strength as before. The help that had been taken from him returned and settled in his senses, and he began to grasp his truth through assistance. The hero seized two pillars with his two hands and brought down the house upon its inhabitants, while he himself was in the midst. \"Let my soul die,\" he said, with the uncircumcised of heart, the Philistines, and his word was fulfilled by deeds as he had spoken. The righteous man died a violent death with the wicked, and he was not spared as the order of life demands. The hero died heroically with the slain, and he added a victory on the day of his death to that of his lifetime. More died on the day of his death than in his life, and the work of the sword began and ended against the evil ones. Against the evil ones he sharpened his desire from the beginning, and when he did well, he did not fail, and he ceased from his duty. He squandered the mystery of his gift before a foolish woman, and he suffered and was bitterly humiliated over his folly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (kēnā) is rendered 'just man' in the English draft, but it can also mean 'righteous one' or 'upright one'. In Narsai's usage, it consistently refers to Samson as a figure of moral standing, despite his flaws.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 16:28–30","severity":"info","text":"The description of Samson seizing two pillars and bringing down the house upon the Philistines (lines 5–6) directly echoes Judges 16:29–30, where Samson pulls down the temple of Dagon, killing himself and his enemies.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mystery of your gift","severity":"info","text":"The phrase 'mystery of your gift' (ܐ̄ܪܵܙ ܡ̇ܘܗܲܒܼܬܼܵܟ) refers to Samson's Nazirite vow, which he revealed to Delilah, leading to the loss of his strength. Narsai treats this as a sacred secret whose disclosure constitutes a grave sin.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"lines 1–4","severity":"info","text":"The passage opens with a prayer (lines 1–2), followed by divine response and restoration of strength (lines 3–4). This chiastic structure frames Samson's plea and its immediate fulfillment, emphasizing divine mercy before the catastrophic finale.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"death of the righteous with the wicked","severity":"info","text":"Narsai's juxtaposition of the righteous man dying a violent death with the wicked (line 8) parallels early Syriac exegetical traditions that interpret Samson's death as a type of martyrdom, where the righteous are not spared but share the fate of the impious for a greater purpose.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"more died on the day of his death than in his life","severity":"info","text":"This hyperbolic statement (line 10) reflects a common hagiographic topos in Syriac literature, where the death of a holy figure is seen as more fruitful than their life, often used to underscore the redemptive power of martyrdom.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܒܼܵܥܘܼ ܐܲܠܵܗܝ (b-bāʿū ʾalāhī) could be read as 'in his distress, his God' or 'in his distress, he said to his God'; the English draft adopts the latter. The term ܣܲܟܼܠܘܼܬܹܗ (saklūteh) is ambiguous between 'folly' and 'stupidity'; the draft chooses 'folly'."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܣܲܟܼܠܘܼܬܼ ܟܹܐܢܵܐ ܬܸܗܘܸܐ ܫܲܒܼܛܵܐ ܠܡܲܪܕܲܘܼܬܼ ܢܲܦܫܲܢ\nܘܲܒܼܓܼܠܝܘܼܬܼܵܗ̇ ܢܢܲܓܸܿܕܼ ܥܵܘ̣ܠܵܐ ܕܲܟܼܣܸܐ ܒܠܸܒܲܢ ܀ :ܒܲܚܠܝܼܨܘܼܬܹܗ ܘܦܲܦܝܘܼܬܼ ܢܲܦܫܹܗ ܢܚܘܼܪ ܬܲܩܢܵܐܝܼܬܼ\nܘܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܡ̇ܐ ܕܩܵܢܹ̇ܝܢܲܢ ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܟܝܵܢܵܐ ܗ̄ܘ̣ ܪܲܦܝܵܐ ܕܲܡܠܸܐ ܚܲܫܹ̈ܐ ܕܲܠܒܼܝܼܫܝܼܢܲܢ\nܘܩܲܠܝܼܠ ܨܵܡܲܚ̇ ܒܫܲܩܝܼܪ݁ܵܬܼܵܐ ܘܗܵܦܹ̇ܟ ܕܵܥܹ̇ܟ ܀ :ܒܩܸܢܛܵܐ ܙܵܕܹܩ ܠܡܸܛܲܪ ܚܲܝܲܝ̈ܢ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ\nܘܲܒܼܚܹܐܪܘܼܬܼܵܐ ܠܡܸܛܲܪ ܓܲܙܵܐ ܕܚܹܐܪܘܼܬܼ ܢܲܦܫܲܢ ܀","english":"The folly of the just man becomes a rod for the chastisement of his soul,\nand in its levity it reveals the iniquity that is hidden in his heart.\nIn his distress and the humility of his soul, look steadfastly,\nand do not be dazzled when the beautiful things stand before him.\nIt is a weak nature that is filled with passions that clothe it,\nand it quickly sprouts in the furrows and turns and withers.\nIn measure it is right to guard our lives from the snares,\nand in freedom to guard the treasure of freedom of our soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the just man's folly with his humility, warning against being dazzled by beautiful things. It reflects on human nature as weak and transient, advocating for measured living and guarding freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܲܒܼܛܵܐ","severity":"info","text":"The Syriac term ܫܲܒܼܛܵܐ (šabṭā) can mean 'rod' or 'tribe'; here it is used metaphorically as an instrument of chastisement, aligning with the theme of discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The word ܚܹܐܪܘܼܬܼܵܐ (ḥērūṯā) means 'freedom' and appears twice, emphasizing the concept of guarding the treasure of freedom of the soul, a key theme in Narsai's ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 502) was a prominent Syriac poet and theologian of the Church of the East, known for his metrical homilies (memre) that often explore themes of sin, redemption, and ascetic discipline.","cites":[{"key":"ed:dsc-101","label":"source edition: On Samson","url":"https://syriaccorpus.org/101"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of the work shifts from narrative to moral reflection, using a series of aphoristic statements that summarize the lessons from Samson's story.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'look steadfastly' (ܬܲܩܢܵܐܝܼܬܼ) could be read as an imperative to the reader or as a description of the just man's own gaze; the translation takes it as an address to the audience."],"confidence":"high","notes":[]}]}