{"slug":"dsc-102","id":"syriac:dsc:dsc-102","title":"On David and Saul","title_source":"On David and Saul","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 could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:19Z","cost_usd":0.013943},"source":{"registry_id":"syriac:dsc:dsc-102","work_id":"dsc-102","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/102"},"stats":{"passages":21,"english_words":6919,"coptic_letters":0,"source_letters":14320,"commentary_units":120,"commentary_kinds":8,"derived_notes":7,"ambiguities":42,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"dsc-102","abstract":"This memra (verse homily) by Narsai retells the biblical story of David and Saul, blending paraphrase with didactic commentary. It survives in a single Syriac manuscript with lacunae at the opening and closing. The work is not part of the East Syriac liturgical lectionaries but was used in monastic reading circles. The English translation provided does not preserve the original metrical structure or rhyme scheme. Narsai interprets the narrative as a moral lesson on divine judgment, contrasting Saul's violent rule with David's restrained kingship, and alludes to the books of Samuel in the Syriac Peshitta.","historical_context":"Narsai (ca. 399–502 CE) was a prominent theologian and poet of the Church of the East, active at the School of Edessa and later at the School of Nisibis. This memra was composed in Syriac, likely in the late fifth century, though a precise date is uncertain. The work belongs to the genre of narrative retelling, common in Syriac verse homilies, and was transmitted in a single manuscript tradition, indicating limited circulation. Its use in monastic reading circles suggests it served as edifying literature for ascetic communities. The text reflects the exegetical and homiletic traditions of the East Syriac church, engaging with the Peshitta version of 1–2 Samuel. The manuscript's lacunae and textual uncertainties, such as the corrupt final clause, complicate interpretation.","significance":"This memra provides insight into late antique Syriac Christian exegesis and homiletic poetry, illustrating how biblical narratives were adapted for moral instruction. It highlights Narsai's theological emphasis on divine judgment and the contrast between righteous and unrighteous rule. The work's limited manuscript transmission and non-liturgical use shed light on the reading practices of East Syriac monastic communities. It also contributes to the study of Syriac metrical homilies and their relationship to biblical paraphrase.","timeline":[{"date":"ca. 399–502 CE","event":"Life of Narsai, with floruit in the late fifth century."},{"date":"Late 5th c.","event":"Probable composition of this memra, though exact date uncertain."},{"date":"5th–6th c.","event":"Transmission of the Syriac text in a single manuscript tradition."},{"date":"Medieval period","event":"Use of the memra in East Syriac monastic reading circles."},{"date":"Modern era","event":"Edition of the Syriac text with noted lacunae."}],"relations":[{"work":"Peshitta (Syriac Bible)","relation":"Source of the biblical narrative of David and Saul (1–2 Samuel).","key":"","label":null,"url":null},{"work":"Memra 55 of Narsai's cycle on David and Saul","relation":"Part of a larger cycle of verse homilies by Narsai.","key":"","label":null,"url":null},{"work":"East Syriac liturgical lectionaries","relation":"Not included in these lectionaries, indicating non-liturgical use.","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:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of the work."},{"key":"wikipedia:Syriac language","label":"Syriac language","url":"https://en.wikipedia.org/wiki/Syriac_language","reason":"Original language of the work."},{"key":"wikipedia:Peshitta","label":"Peshitta","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"Biblical version underlying the narrative."},{"key":"wikipedia:School of Edessa","label":"School of Edessa","url":"https://en.wikipedia.org/wiki/School_of_Edessa","reason":"Institution associated with Narsai."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Later institution associated with Narsai."}],"cautions":["The precise dating of this memra is uncertain; internal evidence does not fix it to a specific year.","The Syriac text survives in a single manuscript tradition with lacunae in the opening and closing sections.","The final clause is textually uncertain and may be corrupt or elliptical.","The English translation does not reflect the metrical structure or rhyme scheme of the original."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000464,"generated":"2026-11-15T03:24:11Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/102"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8603"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-102","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":120,"english_words":6919,"source_letters":18407,"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 verse homily (memra) in the genre of narrative retelling, blending biblical paraphrase with didactic commentary.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Narsai’s floruit is ca. 399–502 CE, but the precise dating of this memra is uncertain; internal evidence does not fix it to a specific year.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single manuscript tradition, with lacunae in the opening and closing sections noted in the edition.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra is not attested in the East Syriac liturgical lectionaries; its use appears limited to monastic reading circles.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided is a working translation; it does not reflect the metrical structure or rhyme scheme of the Syriac original.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 21 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":21},"term_index":[],"citations":{"ed:dsc-102":{"label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}},"segments":[{"i":1,"ref":"p1","source":"ܥܠ ܕܘܼܝܼܕ ܘܫܐܘܿ\n܀ ܢܗ܀ ܕܥܠ ܕܘܼܝܼܕ ܘܫܐܘܿܠ܀ ܬܘܼܒܼ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ:\nܡܸܐܡܪܵܐ ܕܚܲܡܫܝܼܢ ܘܚܲܡܫܵܐ܀ ܕܲܥܒܝܼܕ ܠܹܗ ܥܲܠ ܕܵܘܝܼܕ ܘܫܵܐܘܿܠ܀ :ܠܘܝܼܬܵܐ ܦܐܝܼܬܼܵܐ ܕܕܘܼܒܵܪ ܟܐܢܹ̈ܐ ܐܫܟܚ ܪܸܥܝܵܢܝ\nܘܚܲܦܸܠ ܗܘ̤ ܠܹܗ ܠܡܚܙܲܩ ܥܲܡܵܗ̇ ܒܥܢܝܵܢ ܡܠܹ̈ܐ. :ܚܙ̣ܵܐ ܕܬܪܝܼܨܵܐ ܐܘܪܚܵܐ ܕܥܡܠܹ̈ܐ ܕܪܲܥܝܼܢܲܗܘܿܢ\nܘܛܲܝܼܒܼ ܡܠܹ̈ܐ ܕܢܪܡܐ ܡܠܘܐܐ ܒܝܘܬܪ̈ܢܲܝܗܘܿܢ. :ܠܢܝܼܫܵܐ ܕܡܲܠܟܵܐ ܚܙ̣ܵܐ ܕܡܕܡܝܢ ܒܕܘܼܒܪ̈ܲܝܗܘܿܢ\nܘܡܬܝܝ ܡܠܹ̈ܐ ܕܟܸܢܵܪܵ ܦܘܼܡܵܐ ܠܡܚܢܵܐ ܠܩܘܼܫܬܼܵܐ. :ܒܸܐܘܪܚܵܐ ܕܩܘܼܫܬܵܐ ܚܙܲܩܘ ܬܓܪܹ̈ܐ ܕܡܠܲܬܼ ܩܘܼܫܬܵܐ\nܘܒܢܣܝܢܵܐ ܟܢܸܫܘ ܥ[ܘܼ]ܬܪܵܐ ܪܘܚܢܝܵܐ. ܡܲܬܼ\n:ܒܪܸܝܝ ܥܘܼܬܪܵܐ ܕܕܘܒܪ̈ܝܗܘܿܢ ܚܙܲܩܘ ܚܘܫܒܲܝ̈\nܕܢܸܚܙܘܿܢ ܫܘܼܦܪܵܐ ܕܢܨܚܢܲܝ̈ܗܘܿܢ ܕܠܡ̇ܢ ܕܡ̇ܝܢ. :ܩܵܠ ܚܘܼܡܣܢܗܘܿܢ ܐܥܝܼܪ ܪܸܥܝܵܢܝ ܐܝܟ ܡ̣ܢ ܫܢܬܼܵܐ\nܡܦܩܸܬ ܕܐܸܚܙܹܐ ܕܐܲܝܟܵܢ ܙܟܝܢ ܐ̄ܢܫ̈ܐ ܠܚܲܫܹ̈ܐ. :ܚܘܒܗܘܿܢ ܓܪܓܢܝ ܐܲܝܟ ܕܠܫܒܪܵܐ ܠܘܵܬܼ ܥܡܠܲܝ̈ܗܘܿܢ\nܘܲܒܼܥ̇ܝܬ ܕܐܹܨܘܿܪ ܨܠܸܡ ܫܘܼܦܪ̈ܲܝܗܘܿܢ ܒܣܡܵܐ ܕܡܠܬܝ. :ܒܟܬܝܒ̈ܬܐ ܕܣܦܪ̈ܝ ܡܲܠܟܵܐ ܒܥ̇ܝܬ ܕܐܬܗܓܹܐ\nܘܚ̇ܙܝܬ ܚܘܩܵܐ ܕܪܫܝܼܡܵܐ ܒܹܗ ܬܫܥܝܼܬ ܡܲܠܟܹ̈ܐ. ܡܲܠܟܵܐ ܘܡܲܠܟܵܐ ܚܙܝܹ̇ܬ ܕܪܫܝܼܡܝܼܢ ܒܹܝܬ ܣܘܪ̈ܓܵܕܹܐ. ܘܡܫܓܢܲܝ ܗ̄ܘ̣ܵܬ ܛܒܼܥܵܐ ܕܫܡܵܐ ܚܲܕ ܡ̣ܢ ܚܲܒܼܪܹܗ. :ܠܐܕܡ̇ܐ ܗ̄ܘ̣ܵܐ ܬܓܼܵܐ ܠܬܓܼܵܐ ܕܒܪ̈ܫܲܝܗܘܿܢ\nܘܠܵܐ ܫ̇ܠܸܡ ܗ̄ܘ̣ܵܐ ܫܒܼܛܵܐ ܠܫܒܼܵܛܐ ܕܠܒܼܝܼܟܼܝܼܢ ܗ̄ܘ̣ܵܘ. :ܚܲܕ ܪܗ̇ܛ ܗ̄ܘ̣ܵܐ ܚܘܩܵܐ ܕܫܪܒܹܗ ܒܕܼܵܡ ܒܒ̈ܬܐ\nܘܚܲܕ ܡܟܼܪܸܙ ܗ̄ܘ̣ܵܐ ܫܸܡ ܫܘܼܠܛܢܹܗ ܐܝܟ ܛܥܘܢܵܐ. :ܒܣܦܪܐ ܕܪܘܼܚܵܐ ܪܫܝܼܡ ܗ̄ܘ̣ܵܐ ܫܐܘܿܠ ܐܝܟ ܝܲܬܝܼܪܵܐ\nܘܗܦܟ ܪܡܙܵܐ ܩ̣ܪܝܗܝ ܬܲܩܢܵܐܝܼܬ ܘܲܠܚܵܝܗܝ ܠܲܫܡܹܗ.","english":"On David and Saul\n\nAgain of his, when of his:\n\nMemra fifty-five, which he made on David and Saul.\n\nA beautiful discourse on the conduct of the righteous found thought,\nAnd he desired to proceed with it in the inquiry of words.\nHe saw the straight path of the labors of their shepherds,\nAnd he prepared words to fill the deficiency with their advantages.\nHe saw the likeness of the king that it resembles in their conduct,\nAnd he brought words of the lyre to the mouth to strike the truth.\nOn the path of truth the merchants of the word of truth proceeded,\nAnd with ease they acquired spiritual wealth.\nThey proceeded, the reckoners of the wealth of their conduct,\nTo see the beauty of their victories, which are not like.\nThe sound of their zeal awakened my thought as from sleep,\nSo that I might see where men conquer sorrows.\nTheir love drew me as to a child to their labors,\nAnd I desired to paint an image of their beauties with the color of my word.\nIn the writings of the books of the king I desired to converse,\nAnd I saw the law inscribed in the history of kings.\nKing and king I saw inscribed in the registers,\nAnd the nature of the name of one was disturbed by his companion.\nThe crown was not like the crown on their heads,\nNor did the scepter submit to the scepter that was in their hearts.\nOne ran the law of his tribe in the blood of houses,\nAnd one proclaimed the name of his authority like an error.\nIn the book of the spirit Saul was inscribed as excellent,\nAnd the sign turned; he called him firmly, and to his life for his name.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܐܡܪܵܐ ܕܚܲܡܫܝܼܢ ܘܚܲܡܫܵܐ","severity":"info","text":"The heading identifies this as memra 55 of Narsai's cycle on David and Saul, a standard structural marker in the manuscript tradition.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܼܫܬܼܵܐ","severity":"info","text":"The Syriac term qushtā (ܩܘܼܫܬܼܵܐ) means 'truth' but also carries the sense of 'righteousness' or 'correctness' in ethical contexts, as seen in the phrase 'path of truth'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܦܪ̈ܝ ܡܲܠܟܵܐ","severity":"info","text":"The reference to 'books of the king' likely alludes to the biblical books of Samuel (1–2 Samuel in the Syriac Peshitta), which recount the narratives of David and Saul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܦܟ ܪܡܙܵܐ ܩ̣ܪܝܗܝ ܬܲܩܢܵܐܝܼܬ ܘܲܠܚܵܝܗܝ ܠܲܫܡܹܗ","severity":"caution","text":"The final clause is textually uncertain: 'the sign turned; he called him firmly, and to his life for his name' may be corrupt or elliptical, obscuring the intended contrast between Saul's initial excellence and his downfall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܕ ܪܗ̇ܛ ܗ̄ܘ̣ܵܐ ܚܘܩܵܐ ܕܫܪܒܹܗ ܒܕܼܵܡ ܒܒ̈ܬܐ","severity":"info","text":"The image of one king 'running the law of his tribe in the blood of houses' parallels biblical accounts of Saul's violent campaigns (e.g., 1 Sam 22) and contrasts with David's more restrained rule.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'reckoners' (ܚܘܫܒܲܝ̈) in line 10 is ambiguous; they may be the righteous or the poet's own faculties.","The final clause's syntax is disrupted, leaving the precise fate of Saul unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":":ܠܐ ܗ̄ܘ̣ܵܐ ܡܛܥܐ ܛܥܐ ܟܵܬܼܘܒܵܐ ܘܟܬܒܗ ܠܫܡܗ\n:ܗܘ̣ܝܘ̣ ܕܪܫܡܹܗ ܕܢܲܠܸܦ ܒܫܡܹܗ ܕܠܵܐ ܐ̄ܢܵܫ ܢܛܥܹܐ\nܐܬ̤ܐ ܣܡܹܗ ܒܹܝܬܼ ܐܘܪ̈ܚܸܬܼܵܐ ܕܚܘ̈ܩܹܐ ܕܪܘܼܚܵܐ. ܕܢܚܙܘܿܢ ܐ̄ܢܫ̈ܐ ܘܠܐ ܢܬܕܘܕܘܢ ܒܬܘܫܵܐ ܕܐܘܼܪܚܹܗ. :ܒܕܦܵܐ ܕܣܦܪܐ ܨܪܗ ܠܨܠܡܹܗ ܕܡܲܠܟܵܐ ܪܲܦܝܵܐ\nܕܢܚܘܹܐ ܒܹܗ ܣܢܝܘܼܬ ܥܘ̣ܠܐ ܕܟܼܡܵܐ ܣܢܝܵܐ. :ܒܪܸܫ ܣܘܪܓܕܵܐ ܕܓܒܼܝܘܬ ܡܲܠܪܹ̈ܐ ܪܫܡܹܗ ܠܫܐܘܿܠ\nܕܐܝܢܵܐ ܕܩ̇ܪܸܐ ܢܚܘܿܪ ܬܩܢܐܝܼܬ ܘܐܟܢ ܢܩܪܐ. :ܒܚܘܩܐ ܕܬܪܝܢ ܟܬܒܼ ܓܒܼܝܘܬܗ ܕܕܘܝܼܕ ܢܟܼܦܵܐ\nܘܨܵܪ ܢܨܚ̈ܢܹܐ ܕܕܟܝܘܼܬ ܢܲܦܫܹܗ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ. :ܪܡܙܵܐ ܟܣܝܵܐ ܡܫܲܚ ܠܬܪܝܗܘܿܢ ܟܲܕ ܠܵܐ ܛܲܥܐ\nܘܓܼܒܼܐ ܘܐܣܠܝܼ ܐܲܝܟ ܒܘܼܚܵܪܢܵܐ ܕܣܥܘ ܪܘܼܬܹܗ. :ܓܒܼܵܐ ܟܲܕ ܝ̇ܕܥ ܣܘܼܥܪ̈ܢܲܝܗܘܿܢ ܥܕܠܵ ܢܸܗܘܘܿܢ\nܘܚܘܝܼ ܚܘܼܒܹܗ ܕܐܦ ܥܲܠ ܒܝܼܫܹ̈ܐ ܫܦܝܼܥ ܐܢ ܨ̇ܒܝܢ. :ܒܫܐܘܿܠ ܚܘܝܼ ܕܟܼܡܵܐ ܣܢ̇ܐ ܠܒܝܼܫܘܼܬ ܝܲܨܪ݁ܐ\nܘܲܒܼܒܲܪ ܐܝܼܫܝ ܓܠ̣ܐ ܨܒܝܢܹܗ ܕܡܚܸܒܼ ܟܐܢܹ̈ܐ ܗ̄ܘ̣. :ܠܫܐܘܿܠ ܥܘ̣ܠܗ ܐܣܠܝܼ ܘܲܫܕܵܝܗܝ ܡ̣ܢ ܡܲܠܟܘܼܬܼܵܐ\nܘܚܘܒܹܗ ܕܕܵܘܝܼܕ ܣܡ ܠܹܗ ܬܵܓܼܵܐ ܕܪܹܫܢܘܼܬܼܵܐ. :ܐܚܸܵܝܘܗܝ ܦܘܼܩܕܢܵܐ ܠܫܡܹܗ ܕܫܵܐܘܿܠ ܡ̣ܢ ܒܹܝܬܼ ܐܪ̈ܟܹܐ\nܘܟܬܲܒܼ ܕܘܵܝܼܕ ܥܒܸ̇ܕ ܕܝܼܢܵܐ ܥܘܠܐ ܚܠܦ. :ܪܸܡܙܵܐ ܟܣܝܵܐ ܐܪܡܝܼ ܐܝܕܵܐ ܫܘܼܠܛܢܹܗ\nܘܒܡܘܡܬܐ ܚܲܬܸܡ ܕܪܓܼܐ ܕܪܫܢܘܼܬܹܗ. :ܝܼܡܵܐ ܘܐܫܪ ܐܠܗ ܟܠܐ ܕܠܐ ܡܬܕܓܲܠ\nܕܟܘܪܣܝ ܕܘܝܼܕ ܠܥܲܠܡ ܢܬܩܢ ܕܠܐ ܫܘܼܠܡܵܐ. :ܥܲܡ ܢܗܝܪܐ ܫܡܫܵܐ ܘܣܗܪܵܐ ܢܪܗܲܛ ܕܪܥܗ\nܘܠܵܐ ܢܬܥܘܟ ܡ̣ܢ ܝܘܼܒܠܵܐ ܕܫܸܡ ܡܠܡܘܼܬܼܵܐ. :ܚܕܵܐ ܠܲܡ ܝܼܡܝܬ ܒܫܸܡ ܩܕܝܼܫܵܐ ܘܠܵܐ ܡܕܓܸܠ ܐ̄ܢܵܐ\nܕܥܲܡ ܐܡܒܢܘܼܬܼܝ ܢܡܠܟ ܕܘܝܼܕ ܘܙܪܥܵܐ ܕܡܸܢܹܗ.","english":"The writer did not err, but wrote his name.\nHe who inscribed his name to teach in his name without erring in the errors.\nHe placed a sign at the crossroads of the laws of the spirit, that men might see and not be perplexed by the difficulty of his path.\nOn the leaf of the book he drew the image of the king, the great one,\nto show in it the help of the wickedness of how much evil.\nAt the head of the genealogy of the election of kings he inscribed Saul,\nthat whoever reads might look accurately and eat the crust.\nIn the law of the second he wrote the election of David, the rock,\nand he formed the images of purity of his soul before the beholders.\nA hidden sign anointed both of them, while not erring,\nand he chose and rejected as in the furnace of the thought of his mind.\nHe chose while knowing their deeds before they were,\nand he showed his love that even over the evil it is abundant if he wills.\nIn Saul he showed how much evil the evil of the inclination bears,\nand in the son of Jesse he revealed his will that he loves the righteous.\nHe rejected Saul’s wickedness and cast him from the kingdom,\nand he placed the crown of headship on David’s love.\nThe commandment revived the name of Saul from the house of the archives,\nand it wrote that David did a wicked deed in return.\nA hidden sign cast the hand of his authority,\nand with an oath he sealed the step of his wickedness.\nHe swore and bound a divine prohibition that cannot be falsified,\nthat the throne of David would be established forever without end.\nWith the shining sun and the moon he runs his course,\nand it does not cease from the stream of the name of the kingdom.\nOne thing I swear by the holy name, and no man lies,\nthat with my prophecy David will reign and the seed from him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"The writer did not err, but wrote his name","severity":"info","text":"The opening asserts the author's (Narsai's) deliberate intention: the writer (the poet) did not make a mistake in naming Saul and David, but inscribed their names to teach a moral lesson.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"hidden sign (ܪܡܙܵܐ ܟܣܝܵܐ)","severity":"info","text":"The phrase 'hidden sign' (rmzā kasyā) recurs in the passage, indicating a typological or allegorical meaning beneath the literal narrative of Saul and David.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"He rejected Saul’s wickedness and cast him from the kingdom","severity":"info","text":"This alludes to 1 Samuel 15–31, where Saul is rejected by God and dies, and David is anointed king. Narsai interprets this as a divine judgment on Saul's evil inclination.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the furnace of the thought of his mind","severity":"info","text":"The image of a furnace (ܒܘܼܚܵܪܢܵܐ) for divine discernment reflects Syriac ascetic and exegetical traditions, where God tests souls like gold in a furnace.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"He chose while knowing their deeds before they were","severity":"info","text":"This line introduces a chiastic structure: God's foreknowledge of Saul's and David's deeds is contrasted with their later actions, emphasizing divine providence.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"the throne of David would be established forever without end","severity":"info","text":"Narsai's assertion of David's eternal dynasty reflects later Syriac Christian political theology, linking Davidic kingship to Christ's eternal reign.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eat the crust' (ܐܟܢ ܢܩܪܐ) is obscure; it may be a metaphor for receiving basic sustenance from the text, or a textual corruption.","The identity of 'the son of Jesse' is clear (David), but the reference to 'the house of the archives' (ܒܹܝܬܼ ܐܪ̈ܟܹܐ) is ambiguous—possibly a library or a record of genealogies."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܡܠܟܘܼܬ ܙܒܼܢܵܐ ܝܗܒ̣ ܐ̄̈ܢܵܐ ܠܹܗ ܐܲܝܟ ܪܗܒܼܘܢܵܐ\nܘܒܣܘܥܪ̈ܢܹܐ ܡܚܬܸܡ ܐ̄ܢܐ ܠܗ̇ ܒܫܘܼܠܡ ܙܒ̈ܢܐ. :ܐܓܼܪܐ ܛܒܼܵܐ ܦܪܥ ܐ̄ܢ̇ܐ ܠܹܗ ܚܠܦ ܚܘܼܡܣܵܢܵܘ̈ܗܝ\nܡܠܟܘܼܬ ܙܒܼܢܵܐ ܘܡܲܠܡܘܼܬ ܪܘܡܵܐ ܕܠܐ ܡܸܫܬܪܝܵܐ. :ܕܠܵܐ ܐܫܬܒܗܲܪ ܘܫܛ ܦܘܼܩܕܢܝ̈ ܒܲܕܡܘܼܬ ܫܐܘܿܠ\nܡܪܡܪܡ ܐ̄ܢܵܐ ܠܹܗ ܠܥܹܝܢ ܚܙܝ̈ܐ ܒܝܲܠܕܵܐ ܕܡܸܢܹܗ. :ܠܵܐ ܝܵܗ̣ܒܢܐ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܠܲܡܕܒܼܵܪܘܼ\nܘܫܒܛܗ ܢܡܠܟ ܥܲܠ ܥܠܝ̈ܐ ܘܥܲܠ ܬܚܬܝܹ̈ܐ. :ܒܫܡܵܐ ܕܐܝܼܬܘܼܬܝ ܡ̣ܢ ܫܘܼܪܝܵܐ ܡܫܘܬܸܦ ܐ̄ܢܵܐ ܠܹܗ\nܘܝܪܬܵܐ ܘܡܪܐ ܣܐܡ ܐ̄ܢܵܐ ܠܹܗ ܕܟܼܠ ܡܐ ܕܒܪܝ̇ܬܼ. :ܡܘܠܟܵܢ ܚ̈ܝܐ ܩܒܸܠ ܕܘܝܼܕ ܒܪܸܫ ܡܲܠܟܿܘܼܬܹܗ\nܘܗܝܡܢ ܘܐܫܪ ܠܕܪ̈ܚܝܼܩܵܢ ܒܲܕ ܒܲܪ̈ܝܼܒܢ. :ܒܝܲܕ ܓܠܝ̈ܬܐ ܚ̣ܙܵܐ ܟܣܝ̈ܬܐ ܕܠܵܐ ܡܬܚ̈ܙܝܵܢ\nܘܒܐܪ̈ܥܢܬ ܪܫܲܡ ܦܠܐܬܼ̈ܐ ܕܲܥܬܼܝܼܪ̈ܬܵܐ. :ܒܬܢܘܵܝ ܕܐܓܼܪܐ ܕܲܬܝܼܪ̈ܬܵܐ ܣܲܝܒܲܪ ܥܡ̈ܠܹܐ\nܘܡܛܠ ܚܘܼܒܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܢܛܲܪ ܦܘܼܩܕܵܢܹ̈ܐ. :ܫܡ̣ܥ ܕܐܠܵܗܵܐ ܐܠܗ ܟܠܐ ܗ̄ܘ̣ ܘܗܘ̤ ܢܲܩܸܢ ܟܠ\nܘܠܵܐ ܣܡ ܡܕܡ ܥܲܡ ܡ̇ܪܘܼܬܹܗ ܕܠܵܘ ܠܹܗ ܡܵܘܕܹܐ. :ܡ̣ܢ ܦܘܼܩܕܢܵܐ ܐܠܗܝܵܐ ܝܠܦ ܐܝܼܬܘܼܬܹܗ\nܘܫܪܲܪ ܒܙܘܵܥܘ̈ܗܝ ܕܠܲܝܬ ܫܘܼܪܵܝܵܐ ܠܐܡܝܼܢܘܼܬܹܗ. :ܒܢܵܡܘܲܣ ܪܘܼܚܵܐ ܡܸܬܗܓܹܗ ܗ̄ܘ̣ܵܐ ܠܠܲܝ ܐܝܼܡܵܡ\nܘܒܣܬܝܼܪ̈ܬܵܐ ܕܒܹܗ ܗ̇ܪܸܓ ܗ̄ܘ̣ܵܐ ܪܵܡܫܵܐ ܘܨܲܦܪܵܐ. :ܒܚܠܒܼܵܐܐ ܕܡܸܠܵܘ̈ܗܝ ܡܬܬܪܣܹܐ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܝܲܠܘܼܕܵܐ\nܘܒܼܣܘ ܟܠܵܘ̈ܗܝ ܡܬܕܪܓ ܗ̄ܘ̣ܵܐ ܠܓܼܡܝܼܪܘܼܬܼܵܐ. :ܐܝܟ ܡܚܙܝܼܬܼܵܐ ܩܒܝܼܥ ܗ̄ܘ̣ܵܐ ܟܠܫܵܥ ܩܕܼܵܡ ܪܸܥܝܵܢܹܗ\nܘܚ̇ܙܐ ܗ̄ܘ̣ܵܐ ܒܹܗ ܝܘܩܢܵܐ ܦܲܐܝܵܐ ܕܫܦܝܪ̈ܬ̇ܐ. :ܒܪ̈ܓܼܫܹܐ ܕܠܒܲܪ ܚ̇ܙܐ ܗ̄ܘ̣ܵܐ ܒܹܗ ܐܪ̈ܥܢܝܵܬܼܵܐ\nܘܒܪܥܝܢܹܗ ܡܬܒܩܹܐ ܗ̄ܘ̣ܐ ܒܕܠܵܐ ܫܘܼܠܵܡ.","english":"The kingdom of the time gave him a father like Rehoboam, and in the deeds he sealed a father for her at the end of the times. A good reward he paid him for his violences, the kingdom of the time and the kingdom of height that is unceasing. He did not boast and transgress the commandments in the likeness of Saul. He exalted the eye of the seers in the son of his own people. Heavens and earth did not give to his governance, and his tribe ruled over the high and the low. In the name of his essence from the beginning he made him a partner, and he set him as heir and lord of all that is in creation. David received the counsels of life at the head of his kingdom, and he believed and established the distant ones in the deserts. Through revelations he saw the hidden things that are not seen, and in earthquakes he delineated the wonders of the rich ones. In the response of the reward of the rich ones he bore labors, and because of the love of the name of the Creator he kept the commandments. He heard that God is one who restrains all and moves all, and he placed nothing with his lordship that does not confess him. From the divine commandment he learned his essence, and he confirmed in his movements that there is no beginning to his eternity. In the law of the spirit he was exercised by night and day, and in the secrets within him he meditated evening and morning. In the milk of his words he was nourished like an infant, and in all his limbs he was trained to perfection. Like a vision he was fixed every hour before his thoughts, and he saw in it the fitting yoke of the beautiful ones. In the external senses he saw in it the earthquakes, and in his thought he was examined in the unceasing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܗܒܼܘܢܵܐ","severity":"info","text":"Rehoboam, son of Solomon, is invoked as a negative exemplar of kingship, contrasting with David's righteous rule.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ","severity":"info","text":"David is presented as receiving 'counsels of life' and establishing the distant ones in deserts, echoing his role as psalmist and leader of Israel.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܟܘܼܬ ܙܒܼܢܵܐ","severity":"info","text":"The phrase 'kingdom of the time' likely refers to the temporal, earthly realm, contrasted with the 'kingdom of height' (heavenly realm).","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܣܘܥܪ̈ܢܹܐ ܡܚܬܸܡ ܐ̄ܢܐ ܠܗ̇","severity":"info","text":"The sealing of a father in deeds at the end of times parallels the earlier image of the king drawn on the book leaf, reinforcing the theme of typological fulfillment.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܬܢܘܵܝ ܕܐܓܼܪܐ ܕܲܬܝܼܪ̈ܬܵܐ","severity":"info","text":"This passage shifts from narrative of David's kingship to his inner spiritual life, marked by meditation on secrets and nourishment from divine words.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪ̈ܥܢܝܵܬܼܵܐ","severity":"caution","text":"The term 'earthquakes' (ܐܪ̈ܥܢܝܵܬܼܵܐ) may be metaphorical for spiritual upheavals or revelations, but its precise sense here is ambiguous.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' given like Rehoboam is unclear; possibly a reference to a historical or typological figure.","The phrase 'rich ones' (ܥܬܝܼܪ̈ܬܵܐ) may refer to wealthy individuals or metaphorically to those spiritually enriched."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܒܚܘܼܒܹܗ ܨܝܼܕ ܗ̄ܘ̣ܵܐ ܨܠܸܡ ܐܬܘܼܬܐ ܕܠܵܐ ܪܘܼܟܒܵܐ\nܘܟܲܕ ܗ̤ܝ ܟܣܝܵܐ ܠܹܗ ܓܲܠܝܵܐ ܗ̣̄ܘܵܬܼ ܒܗܝܡܢܘܼܬܼܵܐ. :ܒܗܝܡܢܘܼܬܼܵܐ ܡܬܒܩܹܐ ܗ̄ܘ̣ܵܐ ܒܕܠܵܐ ܓܲܠ̈ܠܝܵܢ\nܘܣܝ̈ܡܵܢ ܗܘ̣̈ܝ ܠܹܗ ܐܝܟ ܗܘ̇ ܕܗܘ̣̈ܝ ܒܝܲܕܼ ܣܘܥܪ̈ܢܹܐ. :ܐܝܟ ܕܒܨܒܥܵܐ ܡܚܵܘܹܐ ܗܘ̣ܐ ܠܹܗ ܠܚܝܹܠ ܒܵܪܘܿܝܵܐ\nܕܚ̣ܙܵܘ ܐ̄ܢܫܐ ܠܐܠܗ ܟܠܐ ܒܝܲܕ ܬܘܼܩܢܵܘ̈ܗܝ. :ܡ̣ܢ ܫܬܝܼܩܹ̈ܐ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܲܡܠܝܼܠܘܼܬܼܵܐ\nܕܚܘܪܘ ܦܪ̈ܘܿܫܹܐ ܒܪܗܛܵܐ ܚܲܪ ܫܵܐ ܘܗܒܼܘ ܬܸܫܒܘܿܚܬܵܐ. :ܒܫܦܝܘܼܬ ܩܠܹܗ ܡܙܝܼܥ ܗ̄ܘ̣ܵܐ ܟܢܫܹ̈ܐ ܕܫܡܝ̈ܢܹܐ\nܠܡܦܪܲܥ ܫܘܒܼܚܵܐ ܠܚܲܝܠܵܐ ܕܚܲܝܸܠ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ. ܡܠܝܼ̈ܠܹܐ ܘܚܪ̈ܫܹܐ ܙܡܸܢ ܘܩܪܵܐ ܠܬܘܕܝܼܬ ܟܲܣܝܐ. ܐܲܝܟ ܚܝܒܹܵܐ ܕܲܢܣܲܒܼܘ ܚܝܹܐ ܘܚܵܒܼܘ ܬܘܕܝܼܬܼܵܐ. :ܒܩܵܠ ܬܘܼܕܝܼܵܬܐ ܡܥܝܼܕ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܫܒܪܘܼܬܼ ܐ̄ܢܫܵܐ\nܘܡ̣ܢ ܡܵܪ̈ܬܐ ܡܕܪܓܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܘܬ ܪ̈ܡܬܼܵܐ. :ܒܟܼܢܵܪ ܡ̈ܠܐ ܪܟܸܒܼ ܩ̈ܠܐ ܠܡܦܪܲܥ ܫܘܼܒܼܚ̈ܐ\nܕܢܨܘܼܬ ܟܠܢܵܫ ܒܝܲܕܼ ܩܪ̈ܢܬܵܐ ܒܘܼܕܵܩ ܐܪ̈ܙܹܐ. :ܒܘܡܝܼܪ̈ܬܵܐ ܡܚܬܚܸܬ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܐܝܟ ܕܒܠܩܛܐ\nܘܟܸܢ ܡܪܡܸܐ ܗ̄ܘ̣ܵܐ ܡܨܝܼܕܬܵܐ ܕܚ̈ܝܹܐ ܥܲܠ ܫܡܘܿܥܵܘ̈ܗܝ. :ܒܢܫܒܹ̈ܐ ܕܪܘܼܚܵܐ ܨܐܕ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܥܲܡܵܐ ܥܲܛܠܵܐ\nܘܚ̇ܒܫ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܓܼܵܘ ܡ̣ܢ ܚܸܣ̈ܢܹܐ ܕܡܠܲܬܼ ܚ̈ܝܹܐ. :ܦܓܘܼܕ̈ܐ ܕܚܘܼܒܵܐ ܡܪܡܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܒܲܥܪܝܼܪܵܝܵܐ\nܘܡܛܟܸܣ ܗ̄ܘ̣ܵܐ ܪܗܛܵܐ ܕܙܘܥܵܘ̈ܗܝ ܡ̣ܢ ܣܢܝ̈ܬܐ. :ܐܝܟ ܗܢܝܘܟܐ ܪܟܝܼܒ ܗ̄ܘ̣ܵܐ ܩܠܹܗ ܥܲܠ ܟܠ ܦܘܼܡܝܼ̈ܢ\nܘܡܪܗܸܛ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܒܐܘܼܪܚܵܐ ܫܦܝܼܬܵܐ ܕܫܸܡ ܒܵܪܣܘܿܝܵܐ. :ܦܐܹܐ ܗ̄ܘ̣ܵܐ ܩܵܠܹܗ ܟܲܕ ܡܲܟܼܪܸܙ ܗ̄ܘ̣ܵܐ ܒܐܕܢܲܝ̈ ܟܠܢܵܫ\nܘܫܡܥܘ ܗܕܐ ܟܠܟܼܘܿܢ ܥܡܡܹ̈ܐ ܘܨܘܼܬܘ ܦܬܓܡܲܝ̈.","english":"In his love he hunted down the image of the sign without a chariot, and while it was hidden from him, it was revealed to him in faith. In faith he was tested in the unshakable, and signs became for him as if they were by means of actions. As if with a finger he showed him the power of the Creator, that men might see God, all of them, by means of his signs. From the silent he taught speech, that the separated ones might look upon the course of the silent one and give praise. With the gentleness of his voice he moved the stones of the heavens to render glory to the power that empowered their foundations. The eloquent and the deaf sang and called out to the hidden thanksgiving, like debtors who took life and gave thanksgiving. With the voice of thanksgivings he renewed the youth of man, and from the lowly he raised her to the heights. With the lyre of words he mounted sounds to render praises, that the hearing of everyone might examine mysteries by means of calls. With melodies he humbled them as if with a winnowing fan, and then he cast the net of life upon their ears. With the snares of the spirit he hunted the sluggish people and confined them within the enclosures of the word of life. The commands of love he cast upon the brutish one and ordered the course of his movements from the foundations. Like a charioteer he mounted his voice upon every mouth and drove them on the smooth path of the name of the Creator. He turned his voice as he proclaimed in the ears of everyone, and all the peoples heard this and heeded his words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܸܡ ܐܬܘܼܬܐ ܕܠܵܐ ܪܘܼܟܒܵܐ","severity":"info","text":"The phrase 'image of the sign without a chariot' likely refers to a symbol of divine presence or revelation that is not mediated by a physical vehicle (chariot), possibly alluding to the Ark of the Covenant or a theophanic vision.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܗܝܡܢܘܼܬܼܵܐ","severity":"info","text":"The term 'faith' (ܗܝܡܢܘܼܬܼܵܐ) echoes New Testament usage, particularly in Pauline epistles, where faith is a means of accessing hidden divine truths (e.g., Hebrews 11:1).","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܢܫܹ̈ܐ ܕܫܡܝ̈ܢܹܐ","severity":"info","text":"The 'stones of the heavens' may refer to celestial bodies or angelic beings, a common motif in Syriac literature where heavenly elements are personified and respond to divine praise.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܗܢܝܘܟܐ","severity":"info","text":"The simile 'like a charioteer' (ܐܝܟ ܗܢܝܘܟܐ) parallels Narsai's frequent use of chariot imagery for the soul or the divine word guiding humanity, reminiscent of Plato's Phaedrus but adapted to Christian context.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 4 of 21","severity":"info","text":"This passage continues the narrative of David's virtuous actions, contrasting with Saul's failures, and employs a series of parallel clauses describing David's spiritual leadership through music and proclamation.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܘܡܝܼܪ̈ܬܵܐ","severity":"caution","text":"The term 'melodies' (ܒܘܡܝܼܪ̈ܬܵܐ) is ambiguous; it could also mean 'hymns' or 'chants,' and the exact musical or liturgical context is uncertain without further manuscript evidence.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'image of the sign without a chariot' is open to interpretation; it may refer to a specific biblical object (e.g., the Ark) or a more abstract theological concept.","The identity of 'the silent one' and 'the separated ones' is not explicitly defined; they could be angels, prophets, or the faithful."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܒܢܝܪܐ ܕܚܘܼܒܵܐ ܪܓܼܝܼܓ ܗ̄ܘ̣ܵܐ ܕܢܹܐܣܘܿܪ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ\nܕܢܗܘܘܿܢ ܦܠܚܝܼܢ ܬܚܹܝܬ ܡܪܘܬܼܵܐ ܕܚܝܼܕ ܒܵܪܘܿܝܵܐ. :ܒܙܝܢܵܐ ܕܪܘܚܵܐ ܡܬܬܲܫ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܼܵܠ ܛܘܥܝܝ\nܟܲܕ ܣܬܪ ܗ̄ܘ̣ܵܐ ܫܸܡ ܚܢܦܘܼܬܵܐ ܘܒܼܢܐ ܫܪܵܪܵܐ. :ܛܢܢܵܐ ܠܒܝܼܫ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܫܪܝܢܵܐ ܕܚܲܕ ܒܵܪܘܿܝܵܐ\nܘܡܬܟܬܲܫ ܗ̄ܘ̣ܵܐ ܥܲܡ ܐܠܗܹ̈ܐ ܕܬܩܢܘ ܐ̄ܢܫ̈ܐ. :ܒܩܵܠ ܦܬܓܡܵܘ̈ܗܝ ܡܦܪܣܹܐ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܠܕܠܵܐ ܐܲܠܵܗ\nܟܕ ܐܡ̇ܪ ܗ̄ܘ̣ܵܐ ܕܩܢܹܝܢ ܘܠܲܝܬ ܐܲܠܵܗܵܐ ܒܘܝܢܵܐ. :ܒܟܼܠ ܬܟܬܘܫܲܝܼ̈ܢ ܗܘ̤ ܙ̇ܟܐ ܗ̄ܘ̣ܵܐ ܒܟܸܣܝܵܐ ܘܓܸܠܝܵܐ\nܘܥܲܠ ܟܠ ܐܠܗ ܡܫܬܥܠܹܐ ܗ̄ܘ̣ܵܐ ܒܫܸܡ ܒܵܪܘܿܝܵܐ. :ܒܟܼܠ ܐܬܪ̈ܘܵܢ ܡ̣ܬܡܥܲܠ ܗ̄ܘ̣ܵܐ ܚܹܝܠ ܙܟܘܬܹܗ\nܘܒܟܼܠ ܥܡܡܝܼ̈ܢ ܡܬܬܢܹܐ ܗ̄ܘ̣ܵܐ ܢܸܨܚܵܢ ܥܲܡܠܵܘ̈ܗܝ. :ܚܲܕ ܗ̄ܘ̣ ܒܠܚܘܿܕ ܗ̄ܘ̣ܵܐ ܘܐܒܸܝܠ ܥܲܠ ܢܸܨܚܵܢ̣ܵܘ̈ܗܝ\nܘܣܐܵܐ ܕܐ̄ܢܫܵܐ ܕܠܵܐ ܗܲܢܝܼܝܼ ܠܹܗ ܢܨܚܵܢ ܐ̄ܢܫܵܐ. :ܚܲܫܵܐ ܠܒܝܼܫ ܗ̄ܘ̣ܵܐ ܠܘܼܩܵܒܼܵܠ ܫܘܼܦܪ̈ܵܘܗܝ ܕܡܲܠܟܵܐ ܓܲܒܼܝܵܐ\nܟܲܕ ܚ̇ܙܐ ܗ̄ܘ̣ܵܐ ܕܢ̇ܨܚ ܚܘܼܒܹܗ ܘܙ̇ܟܐ ܠܟܼܠܢܵܫ. :ܛܢܵܢܵܐ ܕܪܘܓܼܙܵܐ ܠܒܝܼܫ ܡܪܘܕܵܐ ܠܘܼܩܒܼܵܠ ܕܵܘܝܼܕ\nܘܦܪ̈ܣܹܐ ܨܢܝܼ̈ܥܹܐ ܨܒܼܵܐ ܕܢܪܒܸܒܼ ܐܲܝܟ ܕܥܲܠ ܐܝܼܘܿܒܼ. :ܠܗܵܠ ܐܣܪܝܼܦ ܗ̄ܘ̣ܵܐ ܢܘܼܪܵܐ ܕܪܘܓܼܙܵܐ ܒܩܸܢܝܵܢ ܟܹܐܢܵܐ\nܕܕܼܵܡ ܢܫܡܲܥ ܗ̄ܘ̣ܵܐ ܩܵܠ ܨܘܚ̈ܝܬܐ ܡ̣ܢ ܙܕܝܼܩܵܐ. :ܗܪܟܵܐ ܦܚܵܐ ܨܠ̣ܐ ܠܹܗ ܠܐܪܵܐ ܡܪܸܗܒ ܥܡܡܹ̈ܐ\nܕܐܢܗ̤ܘ ܕܢܸܦܠ ܡܪܝܼܡ ܗ̄ܘ̣ܵܐ ܩܠܹܗ ܥܲܠ ܙܕܝܼ̈ܩܹܐ. :ܩܪܵܒܼܵܐ ܟܲܣܝܵܐ ܐܝܬ ܗ̄ܘ̣ܵܐ ܟܠܢܵܫ ܠܘܼܩܒܼܵܠ ܟܹܐܢܵܐ\nܘܪܒܘܼ ܦܚ̈ܝܢ ܡܥܡܩ ܛ̇ܡܪ ܕܐܝܟܵܢ ܢܙܟܹܐ. :ܢܟܼܠܐ ܒܝܼܫܵܐ ܪܟܸܒܼ ܒܝܼܫܵܐ ܥܲܠ ܒܲܪ ܐܝܼܫܲܝ\nܘܨܕܗ ܠܢܫܒܼܵܐ ܦܐܐ ܒܚܙܬܵܐ ܒܕܡܘܼܬ ܐܵܕܼܵܡ.","english":"In the net of love he was snared to hunt down all the peoples who were serving under the lordship of the one Creator. With the movement of the spirit he was contending against error, while the name of impiety was hidden and he sought truth. The evil error was like a rival of the one Creator, and he was contending with the gods of the nations. With the voice of his commands he was proclaiming to them that there is no God, while he was saying that he was righteous and there is no God in the world. In all his contests he was victorious in secret and in public, and over every god he was kindled with the name of the Creator. In all regions the power of his victory was spread, and among all peoples the triumphs of his labors were proclaimed. He was alone and mourning over his triumphs, and a measure of man that does not weary him of the triumph of man. Evil grief he put on against the beauties of the chosen king, when he saw that his love triumphed and conquered everyone. The error of wrath put on rebellion against David, and spread out nets of snares to magnify as against Job. To this end the fire of wrath was kindled in the heart of the wicked, so that he might hear the sound of insults from the righteous. Here the snare fell to the ground, the terror of the peoples, that he who fell was the one who had raised his voice against the righteous. A hidden war was waged by everyone against the wicked, and many snares from the depth of the pit where he might be conquered. Evil deceit rode upon evil against the son of Jesse, and he cast down the sevenfold glory in a moment in the likeness of Adam.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢܝܪܐ ܕܚܘܼܒܵܐ","severity":"info","text":"The phrase 'net of love' (ܒܢܝܪܐ ܕܚܘܼܒܵܐ) is a metaphor for divine or prophetic attraction, possibly alluding to the binding power of God's love in the context of Saul's pursuit.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"The reference to Job (ܐܝܼܘܿܒܼ) in line 12 compares David's suffering under Saul to Job's trials, a common typology in Syriac exegesis linking the righteous sufferer.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܵܘܝܼܕ","severity":"info","text":"David (ܕܵܘܝܼܕ) is presented as the 'chosen king' (ܡܲܠܟܵܐ ܓܲܒܼܝܵܐ), reflecting Narsai's typological reading of David as a type of Christ, a standard theme in Syriac poetry.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܪܟܵܐ","severity":"info","text":"The adverb 'here' (ܗܪܟܵܐ) marks a narrative pivot, shifting from Saul's general conflict to the specific episode of the snare falling, indicating a structural break in the poem.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The final line compares David's fall to Adam's (ܐܵܕܼܵܡ), a parallel common in Syriac literature that links the fall of a righteous figure to original sin, emphasizing the theme of temptation.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'chosen king' (ܡܲܠܟܵܐ ܓܲܒܼܝܵܐ) is ambiguous: it could refer to David or to a messianic figure; the reading here takes it as David based on context.","The phrase 'sevenfold glory' (ܫܒܼܵܐ ܦܐܐ) is obscure; it may refer to a specific attribute or a symbolic number, but the exact meaning is uncertain."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܩܛܐ ܪܓܼܝܼܓܐ ܚܘܝܹܗ ܠܢܸܫܪܵܐ ܩܲܠܝܼܠ ܓܸܦܹ̈ܐ\nܘܫܒܲܩ ܪܘܡܗ ܘܲܢܚܸܬ ܠܐܲܪܥܵܐ ܕܢܣܲܒܼ ܐܘܟܼܠܵܐ. :ܪܓܲܪܐ ܫܒܬܹܗ ܠܡܠܟܵܐ ܫ̇ܒܐ ܠܥܡܡܹ̈ܐ\nܘܐܝܟ ܓܲܠܘܝܵܐ ܢܦܲܩ ܘܐܫܬܥܒܲܕ ܠܙܠܝܼܠܘܼܬܵܐ. :ܒܓܘ ܥܡܪܬܐ ܕܙܠܝܼܠܘܼܬܐ ܚܒܼܫܹܗ ܛܪܘܢܵܐ\nܕܠܐ ܬܘܼܒ [ܢܫܲܘ̣ܠ] ܚܝܠܘ̈ܬܹܗ ܒܩܵܠ ܙܟܘܬܹܗ. :ܒܐܠܥܵܐ ܪܦܝܼܬܵܐ ܦܪܪܹܗ ܘܫܕܵܝܗܝ ܐܝܟ ܕܒܙܝܢܵܐ\nܘܐܚܲܕ ܒܐܦܵܘ̈ܗܝ ܬܪܲܥ ܟܘܼܚܕܵܐ ܕܠܵܐ ܢܬܦܠܲܛ. ܒܗ̇ܝ ܫܫܠܬܵܐ ܕܐܪܡܝܼ ܒܐܕܵܡ ܦܟܪܹܗ ܠܟܹܐܢܵܐ:\nܘܐܲܝܟ ܕܒܼܦܐܪܵܐ ܚܲܬܚܸܬ ܚܨܪܹܗ ܒܫܘܦܪܵܐ ܕܐܲܦܹ̈ܐ. :ܒܦܹܐܪܵܐ ܩܲܛܠܹܗ ܠܡܲܠܟܵܐ ܕܐܡܸܠܟ ܒܪܫܝܼܬ ܒܐܪܥܵܐ\nܘܒܚܘܬܚܬܹ̈ܐ ܣܲܚܦܹܗ ܠܕܵܝܼܕ ܒܗܘܬܵܐ ܕܥܘ̣ܠܵܐ. :ܪܓܼܝܼܓ ܗ̄ܘ̣ܵܐ ܐܕܵܡ ܘܦܐܹܐ ܕܘܝܼܕ ܥܲܠܠܐ ܢܚܛܘܢ\nܘܐܲܣܠܝܼ ܐܢܘܿܢ ܒܝܼܫܵܐ ܒܫܟܼܠܹܗ ܠܦܐܚ̈ ܡ̣ܢ ܟܠ. :ܢܚ̈ܬܐ ܕܥܘ̣ܠܵܐ ܠܐܒܸܫ ܐܢܘܿܢ ܠܡܠܟܹ̈ܐ ܪ̈ܓܼܝܓܹܐ\nܘܟܬܡ ܐܸܢܘܿܢ ܒܪܓܲܬܼ ܐܘܼܟܼܠܵܐ ܘܪܓܬ ܦܓܼܪܐ. :ܣܡܵܐ ܕܡܘܬܼܵܐ ܡܕܟ ܒܐܘܼܟܼܠܵܐ ܘܪܓܲܬܼ ܦܓܼܪܵܐ\nܘܐܫܩܝܼ ܐܢܘܿܢ ܬܛܪܐ ܕܠܚܝܼܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ. :ܟܣܐ ܨܚܢܵܐ ܡܙܓ ܒܚܛܝܼܬܼܵܐ ܘܝܗ̣ܒ ܠܹܗ ܠܕܵܘܝܼܕ\nܘܐܫܬܼܝܼ ܡܢܗ ܘܛܥ̣ܐ ܗܵܘܢܹܗ ܚܲܟܝܼܡ ܡ̣ܢ ܟܠ. :ܐܲܝܟ ܕܠܫܒܼܪܵܐ ܚܲܬܚ̣ܬ ܢܓܼܕܹܗ ܠܘܵܬܼ ܦܘܪܓܝܵܐ\nܘܨܠܵܐ ܦܚܵܐ ܩܕܵܡ ܒܒ̈ܬܹܗ ܘܨܕܹܗ ܒܥܲܝܢܵܘ̈ܗܝ. :ܥܲܝܢܵܐ ܪܦܐܝܼܬܼܵܐ ܚܙܬ̤ ܦܲܐܝܘܼܬܼܵܐ ܕܪ̈ܓܫܲܝ ܦܓܼܪܐ\nܘܐܨܕܬ̤ ܥܝܬܼܵܐ ܒܸܣܪܢܝܬܼܵܐ ܒܒܸܣܪܵܐ ܟܢܵܬܹ̇ܗ. :ܒܣܪܵܐ ܠܒܸܣܪܵܐ ܡܬܪܲܓܼܪܲܓܼ ܗ̄ܘ̣ܵܐ ܒܪܓܲܬܼ ܒܸܣܪܵܐ\nܘܒܼܕܡܘܼܬ ܟܦܢܵܐ ܡܬܝܐܲܒ ܗ̄ܘ̣ܵܐ ܕܢܹܐܟܼܘܿܠ ܦܐܪܐ. :ܟ̇ܦܢܐ ܕܥܝܢܹ̈ܐ ܫܚ̇ܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܕܘܝܼܕ ܢܲܟܦܵܐ\nܘܡܬܦܪܲܣ ܗ̄ܘ̣ܵܐ ܕܐܲܝܟܵܢ ܡܢܲܠܹܐ ܪܓܲܬܼ ܚܨܪܹܗ.","english":"He showed the net of desire to the swift bird of light wings, and he abandoned his height and descended to the land where the devourer had taken. The desire of his tribe led the king to subdue the peoples, and as if revealed, he went out and subjected himself to vileness. Within the dwelling of vileness, the hunter confined him, so that Saul would no longer exercise his powers with the voice of his victory. With a loose jaw, he scattered him and cast him down like a fugitive, and he seized the door of darkness before his face, from which there is no escape. On that same ladder by which Adam cast his thought to the ground, he also, like a fruit, lowered his loins with the beauty of his face. With a fruit, he killed the king of Amalek in the beginning in the land, and with errors he overthrew David in the sin of iniquity. Adam was desirous, and David was a sinner who entered to sin, and he cast aside the evil one in his form from all the snares. The sins of iniquity did not clothe the evil one for the desirous kings, and the evil one sealed with the desire of the devourer and the desire of the flesh. The poison of death mixed with the devourer and the desire of the flesh, and the evil one gave drink to the guardian of the living of his bitterness. He mixed a cup of deceit with sin and gave it to David, and he drank from it and the wise one among all lost his mind. As if to a child, he lowered his stature toward fornication, and he cast a snare before his own house and trapped him with his eyes. The weak eye saw the beauty of the senses of the flesh, and the ear inclined to the whisper in the flesh of its own kind. Flesh was aroused to flesh by the desire of flesh, and in the likeness of a dog he was eager as if to eat fruit. The dog of the eyes was grinding David as a stone, and he was spreading out where to raise the desire of his loins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܓܼܝܼܓܐ","severity":"info","text":"The Syriac term rggā (desire) is a key theological concept in Narsai, often denoting carnal or sinful longing. Here it is paired with 'net' to evoke the idea of entrapment through lust.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡܸܠܟ","severity":"info","text":"The reference to the king of Amalek alludes to 1 Samuel 15, where Saul defeats the Amalekites. Narsai uses this to contrast Saul's earlier victory with his later moral failure.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܵܝܼܕ","severity":"info","text":"David's sin with Bathsheba (2 Samuel 11) is the likely subtext for the references to lowering his stature toward fornication and the cup of deceit. Narsai reads David as a type of fallen humanity.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܕܵܡ","severity":"info","text":"Narsai draws a parallel between Adam's fall and David's sin, both initiated by desire. The 'same ladder' (ššltā) links the two figures typologically, a common exegetical move in Syriac tradition.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Saul to David, using a series of vivid metaphors (net, ladder, fruit, dog) to illustrate the progression of sin. The repeated pairing of 'desire' and 'flesh' reinforces the homiletic theme.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܫܲܘ̣ܠ","severity":"caution","text":"The name Saul (šāwl) appears in a lacunose context; the Syriac text has a supralinear insertion or correction. The reading is secure from context, but the manuscript transmission may be uncertain at this point.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bird of light wings' (ܛܸܪܵܐ ܩܲܠܝܼܠ ܓܸܦܹ̈ܐ) may refer to Saul or to a generic figure; the text does not specify. The 'devourer' (ܐܘܟܼܠܵܐ) is ambiguous—possibly a demonic force or a personification of sin. The 'guardian of the living' (ܬܛܪܐ ܕܠܚܝܼܵܐ) is unclear; it may refer to David or to a spiritual protector."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":":ܝܲܨܪܵܐ ܕܠܓܼܵܘ ܪܡ̇ܙ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܥܲܝܢܵܐ ܕܲܠܒܲܪ\nܕܚܘܪܝ ܘܐܬܒܩܝ ܕܟܼܡܐܗܲܢܝܼ ܐܘܼܟܼܠܐ ܕܒܸܣܪܵܐ. :ܥܝܢܵܐ ܒܥܲܝܢܐ ܨܕܝܼܕܵܐ ܗ̄ܘ̣ܵܬ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ\nܘܗܲܢܝܼܝܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܕܬܘܼܒܼ ܬܸܬܒܲܩܹܐ ܠܡܓܼܡܪ ܚܘܪܗ̇. :ܪܓܲܬ ܦܓܼܪܐ ܫܒܬܗ̇ ܠܥܲܝܢܵܐ ܐܲܝܟ ܕܚܵܘܵܐ\nܘܠܵܐ ܣܒܼܥܐ ܗ̄ܘ̣ܵܬ ܠܡܚܪ ܒܐܦܹ̈ܐ ܐܲܝܟ ܕܒܸܦܐܪܵܐ. :ܚܵܘܵܐ ܒܦܐܪܐ ܬܲܡܝܼܗܵܐ ܗ̄ܘ̣ܵܬ ܕܟܼܡܵܐ ܗܲܢܝܼܝܼ\nܘܥܝܢܹܗ ܕܕܘܝܼܕ ܒܪܓܼܫܲܝ ܦܓܹܪܐ ܕܟܼܡ̇ܐ ܪܓܼܝܼܓܝܼܢ. :ܦܐܪܵܐ ܒܐܘܟܼܠܹܗ ܠܚܵܝܗܝ ܡ̣ܢ ܚܵܘܵܐ ܠܦܘܼܩܕܵܢ ܟܲܣܝܵܐ\nܘܫܘܼܦܪܵܐ ܕܐܦ̈ܐ ܣܡܹܝܗ ܠܕܵܘܝܼܕ ܡ̣ܢ ܒܘܼܝܵܢܵܐ. :ܠܲܝܬ ܗ̄ܘ̣ܵܐ ܡܕܼܡ ܕܲܦܐܐ ܠܚܵܘܵܐ ܡ̣ܢ ܗ̇ܘ ܦܲܐܪܵܐ\nܘܠܵܐ ܠܒܸܿܪ ܐܝܼܫܲܝ ܣܝܼܡ ܗ̄ܘ̣ܵܐ ܫܘܼܦܪܵܐ ܕܦܚ̇ܡ ܠܕܗ̇ܝ. :ܚܲܕ ܗ̄ܘ̣ ܦܲܚܵܐ ܕܨܕ ܠܬܿܪܝܗܘܿܢ ܠܪܲܘܝܼܕ ܘܲܠܗ̇ܝ\nܠܕܘܝܕ ܒܐܦܵܐ ܘܠܗ̇ܝ ܠܐܦܹ̈ܐ ܕܦܓܪܵܐ ܘܦܓܼܪܵܐ. :ܢܨܵܐ ܨܢܝܥ̇ܐ ܚܙܵܐ ܦܵܪܚܬܐ ܕܪܓܲܬܼ ܐܘܟܼܠܵܐ\nܘܟܼܡܸܢ ܒܐܪܥܵܐ ܘܨܕܗ̇ ܡ̣ܢܫܠܝ ܒܚܵܘܪܵܐ ܣܢܝܵܐ. :ܝܵܘܢܵܐ ܫܒܪܬܵܐ ܫܘܢܲܬ̤ ܕܬܣܒܼ ܐܘܟܼܠܵܐ ܠܟܲܪܣܗ̇\nܘܣܢܵܐܐ ܐܘܫܛ ܕܒܼܩܵܐ ܕܥܵܘܼܠܵܐ ܘܲܡܪܲܛ ܓܸܦܝܹ̈ܗ̇. :ܣܠܸܩ ܒܲܪ ܐܝܫܲܝ ܠܡܬܒܩܝܘܼ ܒܦܐܝܘܼܬܼ ܐܲܪܥܵܐ\nܘܣܡ ܡܪܘܕܵܐ ܩܕܵܡ ܒܵܒܵܬܹ̈ܗ ܚܙ̣ܬܵܐ ܪܦܝܼܬܵܐ. :ܪܦܝܹܗ ܠܝܨܪܹܗ ܡ̣ܢ ܚܝܼܨܘܼܬܼܵܐ ܕܪܚܡܲܬܼ ܩܘܼܫܬܼܵܐ\nܘܐܣܪܹܗ ܠܗܘܢܹܗ ܒܐܦ̈ܐ ܕܐܸܠܥܵܐ ܪܦܝܬ ܦܓܼܪܵܐ. :ܠܵܐ ܐܬܒܩܝܼ ܟܕ ܚ̇ܐܪ ܗ̄ܘ̣ܵܐ ܕܒܡܢ ܚ̇ܐܪ\nܘܠܵܐ ܐܬܥܗܲܕ ܠܗ̇ܝ ܒܲܪܬ ܩܥܵܐ ܕܠܐ ܬܸܬܼܪܓܼܪܓܼ. :ܛܥ̣ܐ ܚܟܡ̈ܬܗ ܗ̇ܘ ܟܼܢܪܐ ܙܡ̇ܪ ܩܘܼܫܬܼܵܐ\nܘܫܲܪܝܼ ܢܩ̇ܫ ܒܡܸܢܝ̈ ܦܓܼܪܐ ܝܩܝܼܪ ܪ̈ܓܼܫܹܐ.","english":"The craftsman of the heart winked at the bird of the forest, of white wings, and it remained to taste the devourer of flesh. The bird was a hunter of birds without satiety, and it desired that it might again remain to complete its whiteness. The desire of the flesh led the bird like Eve, and it was not satisfied to be ashamed in the face like the fruit. Eve was amazed at the fruit, how it was desirable, and David's bird in the senses of the flesh desired how it was desirable. The fruit in its devourer gave life to Eve for a hidden command, and the beauty of the face was placed for David from the command. There was nothing that suited Eve from that fruit, nor for the son of Jesse was the beauty of the face placed that suited her. One snare that caught both of them, for David and for her, for David in the face and for her in the members of the body and the flesh. The craftsman saw the flying one of the desire of the devourer, and he descended to the earth and caught her from the beginning in a hidden snare. The youth set a trap that the devourer might take to her belly, and he spread a net of the snare of iniquity and plucked her wings. The son of Jesse ascended to remain in the beauty of the earth, and he placed a bridle before his fathers, a vision that was slack. He slackened his craftsman from the strength of the love of truth, and he bound his thought in the face of a woman slack of flesh. He did not remain when he was free, that he might be free, and he did not remember that daughter of shame, that she might not be stirred. That singer of truth lost his wisdom, and he began to strike the strings of the flesh, heavy of senses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܵܐ ܕܠܓܼܵܘ","severity":"info","text":"The phrase 'craftsman of the heart' (yāṣrā d-lebbā) likely refers to the 'evil inclination' (yāṣrā bīšā) in Syriac tradition, a concept of innate human tendency toward sin, here personified as a hunter.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܘܵܐ","severity":"info","text":"Eve (Ḥawwā) is explicitly named, linking the bird's desire to the Genesis narrative of the Fall (Gen 3). The fruit and the snare echo the Eden story, with David paralleled to Eve in succumbing to temptation.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܐܝܼܫܲܝ","severity":"info","text":"'Son of Jesse' (bar Išay) is a standard Syriac epithet for David, emphasizing his lineage. Narsai uses this to frame David's sin as a fall from a royal and prophetic status, a common theme in Syriac exegesis.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܕ ܗ̄ܘ̣ ܦܲܚܵܐ","severity":"info","text":"The 'one snare' (ḥad pāḥā) that catches both David and Eve explicitly parallels their falls. This structural parallel reinforces Narsai's typological reading: David's sin with Bathsheba mirrors Eve's original transgression.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܦܝܼܬܵܐ","severity":"caution","text":"The term 'slack' (rapyā) in 'vision that was slack' (ḥezātā rapyātā) is ambiguous: it may mean 'weak' or 'negligent' in moral sense, or 'loose' in physical sense. The English draft opts for 'slack', but the moral connotation is primary in context.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܩ̇ܫ ܒܡܸܢܝ̈ ܦܓܼܪܐ","severity":"info","text":"The image of 'striking the strings of the flesh' (ṭqaš b-mennay pagrā) uses musical metaphor for bodily desires, a motif found in later Syriac ascetic literature, such as in the works of Isaac of Nineveh, where the body is likened to a lyre.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bird' (ʿayṭā) is ambiguous: it may represent David's soul or his desire, but the text consistently treats it as a separate entity that David's 'craftsman' controls.","The phrase 'hidden command' (pūqdān kasyā) is unclear: it may refer to God's secret decree or to the inner impulse of sin; the English draft takes it as a command from the fruit, but the Syriac syntax is ambiguous."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܫܲܚܠܸܦ ܩܵܠܹܗ ܐܒܘܿܒ ܪܘܼܚܵܐ ܚܠܹܐ ܢܥܡ̈ܬܐ\nܘܪܟܸܒܘ ܩ̈ܠܹܐ ܒܸܣܪ̈ܢܵܝܹܐ ܡܠܹܝܢ ܟܲܪ ܝܘܼܬܼܵܐ. :ܪܵܓܼ ܘܐܬܝܥܢ ܠܕܠܵܐ ܕܝܼܠܹܗ ܣ̇ܢܐ ܠܥܘ̣ܠܵܐ\nܘܫܪ̣ܐ ܣܝܓܼܵܐ ܕܣܡ ܢܵܡܘܿܣܵܐ ܒܐܲܦܲܝ̈ ܝܲܥܢܹ̈ܐ. :ܐܪܚܐ ܕܘܝܼܕ ܫܪܐ ܨܝܼܕ ܕܵܘܝܼܕ ܕܠܵܐ ܒܲܟܝܵܕܵܐ\nܘܚܣ ܥܲܠ ܕܝܼܠܹܗ ܘܥܠܒܼ ܠܕܐ̄ܚܪܝܢ ܘܩܲܪܒܼ ܠܐ̄ܚܪܹܝܢ. :ܫܕܲܪ ܐܝܬܝܼ ܢܩܝܵܐ ܕܥܠܕܹܗ ܡܲܠܟܵܐ ܟܹܐܢܵܐ\nܘܥܒܼܕܗ̇ ܕܒܼܚܵܐ ܠܥܘ̣ܠܵܐ ܢܟܝܼܠܵܐ ܕܫ̣ܪܐ ܨܐܕܵܘܗܝ. :ܐܟܠ ܕܘܝܼܕ ܥܡ ܢܟܘܠܐ ܐܘܟܼܠܵܐ ܕܥܘ̣ܠܵܐ\nܘܐܥܢܝܼ ܢܦܫܹܗ ܥܲܡ ܣܵܩܘܿܪܵܐ ܒܫܩܝܵܐ ܨܚܵܢܵܐ. :ܨܐܕ ܥܲܡܡܹ̈ܐ ܒܢܫܒܼܵܐ ܕܪܘܼܚܵܐ ܕܠܵܐ ܡܸܬܦܣܲܡ\nܨܕܝ̈ܗܝ ܥܝܢܵܘ̈ܗܝ ܒܢܫܒܹ̈ܐ ܪ̈ܦܝܵܐ ܕܒܢܲܝ̈ ܒܲܝܬܹܗ. :ܡܪܡܐ ܦܓܘܕܹ̈ܐ ܕܲܟܼܢܝܼܟܼܘܼܬܼܵܐ ܒܦܘܡ ܙܲܠܝܼ̈ܠܹܐ\nܐܲܙܸܠ ܢܲܦܫܹܗ ܒܚܘܪܵܐ ܣܢܝܵܐ ܕܪܓܲܬܼ ܒܸܣܪܵܐ. :ܡܚܬܸܡ ܛܘܼܣܵܐ ܕܫܵܘܬܦܘܼܬܼܵܐ ܒܛܒܼ̈ܥܹܐ ܕܡܸܠܵܘ̈ܗܝ\nܠܚܵܝܗܝ ܒܲܚܵܝܪܹܗ ܠܐܪܡܝܼ ܐܝܼܕܵܐ ܕܨܒܼܥܵܐ ܕܪܘܼܚܵܐ. :ܡܚܬܡ ܐ̄ܢܫܐ ܕܠܵܐ ܐ̄ܢܵܫ ܢܥܠܘܿܒܼ ܠܟܢܘ̈ܬܹܗ\nܫܢܝܼ ܬܚܘܡܵܐ ܕܣܵܡ ܒܪܘܿܝܵܐ ܒܟܼܝܵܢ ܐ̄ܢܫܵܐ. :ܟ̇ܐܹܐ ܒܝܲܥ̈ܢܹܐ ܕܠܵܐ ܢܬܬܢܚܘܢ ܥܲܠ ܕܐ̄ܚܪ̈ܢܐ\n:ܫܡܲܪ ܝܨܪܹܗ ܠܥܠܘܿܒܘܼܬܵܐ ܕܢܫܒܲܝ̈ ܚܲܒܼܪ̈ܘܗܝ\n:ܥܲܝܢܵܐ ܫܦܝܼܬܼܵܐ ܕܒܵܗ̇ ܚ̇ܙܝܢ ܗ̄ܘ̣ܵܘ ܐ̄ܢܫ̈ܐ ܠܟܲܣܝܵܐ\nܚܫܟܲܬ̤ ܡ̣ܢܫܠܝ ܘܐܸܡ[...]ܟ ܚܸܫܟܵܐ ܥܲܠ ܚܙ̈ܝܹܐ. :ܩܵܠ ܫܝܦܘܵܪܐ ܕܡܡܠܠ ܗ̄ܘ̣ܵܐ ܫܸܡ ܐܝܼܬܘܼܬܼܵܐ\nܒܛܸܠ ܢܗܡ̈ܬܹܗ ܘܠܵܐ ܨܵܬܼܘ ܐ̄ܢܫܐ ܡܥܬܼ ܚܲܝܹ̈ܐ. :ܡܦܫܸܩ ܩ̈ܐܐ ܕܣܬܝܼܪ̈ܬܵܐ ܠܠ̇ܐ ܝܼܕܥܬܼܵܐ\nܚܪܸܫ ܒܘܝܢܹܗ ܘܠܵܐ ܐܸܣܟܲܬ ܣܘܥܪܵܢ ܢܦܫܹܗ. :ܨܡܚܵܐ ܦܐܝܵܐ ܕܡܚܘܹܐ ܗ̄ܘ̣ܵܐ ܫܒܝܼܠ ܟܐܢܘܼܬܼܵܐ\nܛܦܛܸܦ ܘܕܥܟ ܘܲܒܛܸܠ ܪܗܛܹܗ ܕܨܝܕ ܟܹܐܢܘܼܬܼܵܐ.","english":"He changed his voice, a sweet flute of the Spirit, and the strings mounted, full of the fleshly melody of the heart. He rejoiced and delighted in what was not his own, a help to the world, and he loosed the bond that the law placed on the faces of the people. The way of David loosed the hunt of David without distinction, and he spared his own and overcame the others, and brought near the others. He sent the summons of the king, the sorrowful one, over him, and made the prey of the world, the captive of the one who loosed his snares. David ate with the devourer of the world, the food of the world, and he darkened himself with the blind one in the muddy stream. He hunted the peoples with the net of the Spirit that cannot be broken; his righteous ones, his people, with the loose nets of the sons of his house. He raised the commands of purity in the mouth of the contemptible; he destroyed himself in the empty pit of the desire of the flesh. He sealed the seal of partnership with the letters of his words; for his life, in his choice, he did not cast the hand of the finger of the Spirit. He sealed the man who is not a man, and he overcame his fellows; he changed the boundary that the creator placed in the knowledge of man. He struck the people who were not to be moved against others; he preserved his nature for the overcoming of the snares of his companions. The hidden thing, pure, in which men used to see the concealed, was darkened from me, and [...] darkness over the visions. The sound of the whisper that used to speak the name of the essence was nullified in his thoughts, and men did not hear from him the voice of life. He interpreted the thorns of the secret for the unknowing; he was silent in his will, and he did not perceive the action of himself. The beautiful face that used to show the way of sorrow sprouted; he dripped and was extinguished, and the course of the hunt of sorrow was nullified.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܒܘܿܒ ܪܘܼܚܵܐ","severity":"info","text":"The phrase 'flute of the Spirit' (ܐܒܘܿܒ ܪܘܼܚܵܐ) likely refers to a spiritual or prophetic instrument, contrasting with the 'fleshly melody' that follows, a common binary in Narsai's ascetic typology.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ","severity":"info","text":"The repeated name 'David' (ܕܘܝܼܕ) evokes the biblical king, but Narsai reworks the figure as a type of the soul ensnared by desire, not a direct citation of a specific verse.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܨܝܼܕ","severity":"info","text":"The imagery of hunting (ܨܝܼܕ) and nets pervades Narsai's homilies as a metaphor for demonic or worldly entrapment, drawing on Ephrem's symbolic lexicon.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of David's moral decline, marked by a series of antithetical actions (e.g., 'sealed the seal of partnership' vs. 'did not cast the hand of the finger of the Spirit'), typical of Narsai's homiletic parallelism.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܡ[...]ܟ","severity":"caution","text":"The Syriac text has a lacuna at ܘܐܸܡ[...]ܟ, rendering the phrase incomplete; the English draft supplies 'and [...] darkness', but the exact sense is uncertain.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the devourer of the world' (ܐܘܟܼܠܵܐ ܕܥܘ̣ܠܵܐ) is ambiguous: it may refer to a demonic figure, Saul, or a personification of sin.","The phrase 'the man who is not a man' (ܐ̄ܢܫܐ ܕܠܵܐ ܐ̄ܢܵܫ) is obscure; it could denote a spiritual being or a corrupted human."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":":ܡܠܚܵܐ ܕܝܗܒܬ̤ ܛܥܡܵܐ ܚܠܝܵܐ ܠܕܦܟܝܼܗܝܼܢ\nܦܟܗܬ̤ ܘܗܘܬ̤ ܐܝܟ ܦܪ̈ܝܗܹܐ ܕܠܵܐ ܐܬܡܕܲܟܘ. :ܩܢܝܵܐ ܕܪܘܚܵܐ ܕܪܬܒ ܗ̄ܘ̣ܵܐ ܒܹܗ ܣܦܪܵܐ ܡܗܝܼܪܵܐ\nܐܘܚܕ ܢܦܫܹܗ ܒܐܝܕܵܐ ܕܝܲܨܪܗ ܠܡܟܬܲܒܼ ܒܕܝܵܐ. :ܡܥܝܼܪ ܪ̈ܘܚܢܹܐ ܒܩܵܠ ܢܥܡ̈ܬܹܗ ܠܡܸܙܡܲܪ ܫܘܼܒܼܚܵܐ\nܕܡܟ ܒܚܛܝܼܬܼܵܐ ܘܛܒܥܘ ܪ̈ܓܫܵܘܗܝ ܒܫܢܬܼܵܐ ܕܥܘ̣ܠܵܐ. :ܡܙܡܢ ܚܪ̈ܫܹܐ ܠܵܘܵܬܼ ܬܵܘܕܝܼܬܼܵܐ ܕܐܠܗ ܟܠܐ\nܒܛܸܠ ܟܢܪܹܗ ܘܦܣܩ ܥܘ̣ܠܵܐ ܠܡܢܲܝ̈ ܙܵܘܥܵܘ̈ܗܝ. :ܚܠܚܨ ܒܩܪ̈ܒܐ ܘܙ̇ܟܐ ܠܡܲܠܟܹ̈ܐ ܘܒ̇ܐܙ ܥܡܡܹ̈ܐ\nܚܒܼ ܡ̣ܢ ܐܸܠܥܵܐ ܪܦܝܬ̤ ܚܲܝܠܵܐ ܘܫܝܛܲܬ̤ ܓܘܼܫܡܵܐ. :ܐܓܘܢܣܛܵܐ ܕܡܬܢܨܲܚ ܗ̄ܘ̣ܵܐ ܒܟܼܠܝܼܠ ܥܲܡܠܵܘ̈ܗܝ\nܚܣܢܹܗ ܠܚܨܪܹܗ ܢܕܫܗ̇ ܒܐܪܥܵܐ ܠܓܢ̄ܒܪܘܼܬܹܗ. :ܐܚܲܕܼ ܕܲܪܐ ܥܲܡ ܪ̈ܘܚܢܹܐ ܘܥܲܡ ܦܓܼܪ̈ܢܹܐ\nܐܚܕܗ ܥܘ̣ܠܐ ܘܦܟܼܪ ܘܫܕܝܗܝ ܐܝܟ ܕܠܫܝܼܛܵܐ. :ܢܘܣܵܐ ܕܟܝܵܐ ܕܪܘܼܚ ܓܠܝܢܹ̈ܐ ܠܐܗ̈ܝܹܐ\nܛܡܵܐ ܢܦܫܹܗ ܒܩܩܝܵܐ ܨܲܚܢܵܐ ܕܡܥܝܼܢ ܚܒܼܪܹܗ. :ܓܘܼܪܝܵܐ ܕܐܪܝܵܐ ܕܩܛܠ ܐܪܝܵܐ ܘܦܫܚ ܕܐܹܒܵܐ\nܙܵܥ ܡ̣ܢ ܐܦ̈ܐ ܕܚܝܘܼܬ ܫܸܢܵܐ ܕܡܟܝܟ ܢܝܼܒ̣ܗ̇. :ܐܪܝܵܐ ܘܕܐܒܼܐ ܠܵܐ ܐܙܝܼܥܘܼܗܝ ܡ̣ܢ ܬܘܼܟܼܠܢܹܗ\nܘܕܒ̇ܐ ܕܫܝܢܵܐ ܢܗܡܬ̤ ܡ̣ܢܫܸܠܝ ܘܲܪܥܸܠ ܡܸܢܵܗ̇. :ܪܓ ܒܲܪ ܐܝܫܲܝ ܘܡܲܠܝܼ ܝܲܨܪܹܗ ܪܓܲܬ ܦܓܼܪܹܗ\nܘܫܪܝܼ ܗ̇ܪܓ ܒܲܫܟܝܼܪ̈ܵܬܵܐ ܕܠܵܐ ܦܐܝ̈ܢ ܠܹܗ. :ܚܙܵܐ ܕܐܬܦܣܝܼ ܚܨܪܹܗ ܟܲܣܝܵܐ ܒܒܛܢܹܗ ܓܲܠܝܵܐ\n:ܘܫܪܝܼ ܡܪܟܸܒ ܦܘܼܪ̈ܣܹܐ ܨܢܝܼ̈ܥܹܐ ܕܡܘܥܝܼܢ ܩܸܛܥܵܐ\n:ܫܒܲܩ ܥܢܝܢܐ ܕܪ̈ܘܚܢܝܵܬܼܵܐ ܕܥ̇ܢܐ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܘܲܐܥܢܝܼ ܢܲܦܫܹܗ ܠܡܸܩܪܵܐ ܒܣܸܦܪܹܗ ܕܩ̇ܛܠ ܐ̄ܢܫܵܐ. :ܣܦܪܵܐ ܢܟܼܝܐܐ ܟܬܲܒܼ ܠܹܗ ܒܝܼܫܵܐ ܥܲܠ ܚܘܫܒܵܘ̈ܗܝ\nܘܫܪܝܼ ܗ̇ܓܐ ܐܝܟ ܗܸܕܝܘܛܵܐ ܒܕܠܵܐ ܦ̈ܐܝܵܢ.","english":"The salt that gave sweet taste to his mouth,  \nit laughed and became like fruits that were not ripened.  \nThe flute of the Spirit that the skilled scribe placed in him,  \nhe seized his self by the hand of his desire to write in ink.  \nHe roused the spirits with the voice of his people to sing praise,  \nhe slept in sin and his senses were immersed in the hour of iniquity.  \nHe sang charms against the confession of God Most High,  \nhis anger was idle and he cut off iniquity from the roots of his movements.  \nHe contended in battles and conquered kings, and he destroyed peoples,  \nhe cast from the shoulder, strength was released and the body was loosed.  \nThe athlete who was adorned with the crown of his labors,  \nhe girded his loins and cast his manhood to the ground.  \nHe took up the contest with spirits and with bodies,  \niniquity seized him and he dug and cast them out like a madman.  \nThe pure vessel of the revealed Spirit for the gods,  \nhe defiled his self with the filthy cup that roused his companion.  \nThe cub of the lion that killed the lion and rejoiced the bear,  \nhe trembled from the face of the beast of the hour that subdued its enemy.  \nThe lion and the bear did not move him from his trust,  \nand the fly of the demon murmured from silence and trembled from it.  \nThe son of Jesse trembled and his desire filled the desire of his body,  \nand he began to tremble at the gifts that were not fitting for him.  \nHe saw that his loins were cut off, hidden in his belly, revealed,  \nand he began to mount false horses that roused the cut.  \nHe left the thicket of spiritual things that he was crying out in,  \nand he cried out his self to read in the book of the man who killed.  \nThe scribe wrote him evil in his thoughts,  \nand he began to murmur like a commoner in what was not fitting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܚܵܐ","severity":"info","text":"The term ܡܠܚܵܐ (milḥā, 'salt') here likely carries a symbolic sense of wit or savor, as salt was often a metaphor for seasoning in speech or character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܝܵܐ ܘܕܐܒܼܐ","severity":"info","text":"The pairing of lion and bear recalls David's exploits in 1 Samuel 17:34–37 (LXX) and the tradition of his combat with a lion and a bear, though the biblical text only mentions the lion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܦܪܵܐ ܡܗܝܼܪܵܐ","severity":"info","text":"The 'skilled scribe' (ܣܦܪܵܐ ܡܗܝܼܪܵܐ) may refer to a figure like Samuel or a prophetic writer, but Narsai often uses scribal imagery for divine or demonic influence on the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of David's moral decline, moving from his musical and spiritual gifts to his corruption by desire and iniquity, with a series of contrasting images.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐܗ̈ܝܹܐ","severity":"caution","text":"The phrase ܠܐܗ̈ܝܹܐ (l-ʾāhē, 'for the gods') is unusual in a monotheistic context; it may be a corruption or a rhetorical device to contrast David's purity with pagan worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'skilled scribe' is ambiguous; it could be a prophetic figure or a demonic tempter.","The phrase 'for the gods' (ܠܐܗ̈ܝܹܐ) is ambiguous and may reflect a textual corruption or a deliberate contrast with Christian monotheism."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܒܚܘܩܐ ܦܬܝܠܐ ܕܪܒܐ ܢܟܝܼܠ̇ܐ ܢܟܝܼܠܵܐ ܡܬܗܓܹܐ ܗ̄ܘ̣ܵܐ\nܟܕ ܒ̇ܥܐ ܠܡܨ ܛܲܢܵܥܘܼ ܠܡܐ ܫܲܕ ܠܲܕܡܵܐ. :ܩܕ̣ܵܐ ܘܐܫܬܪܲܪ ܒܟܬܝܼܒ̈ܬܹܗ ܕܡܨܚ ܙܹܐܦܵܐ\nܘܝܼܠܦ ܐܵܦ ܗܘ̤ ܠܡܠܒܟ ܩܢܝܵܐ ܟܕ ܒܐܝܼܬ. :ܒܢܟܼܠܵܐ ܫܲܕܲܪ ܐܲܝܟ ܓܼܵܫܘܿܫܵܐ ܠܘܵܬܼ ܒܲܪ ܒܲܝܬܹܗ\nܘܩ̣ܪܵܝܗܝ ܨܐܕܵܘܗܝ ܒܐܣܟܹܝܡ ܚܘܼܒܵܐ ܟܕ ܡܲܛܥܹܐ ܠܹܗ. :ܚܙ̣ܵܐ ܐܘ ܪܝܼܵܐ ܢܟܼܠܐ ܕܛܫܐ ܠܓܼܘ ܡ̣ܢ ܡܸ̈ܠܹܐ\nܘܛܲܫܝܼ ܐܵܦ ܗܘ̤ ܚܨܪܐ ܕܠܸܒܹܗ ܒܐܸܣܟܹܝܡ ܡܸ̈ܠܹܐ. :ܫܡ̣ܥ ܕܦܩ̣ܕ ܠܹܗ ܡܲܠܟܵܐ ܕܢܹܐܙܲܠ ܢܚܕܐ ܒܒܲܝܬܹܗ\nܘܫܵܛ ܠܢܚ̈ܝܹܐ ܒܐܸܣܟܹܝܡ ܚܘܼܒܵܐ ܕܠܘܵܬܼ ܡܵܪܹܗ. :ܠܵܐ ܠܲܡ ܚܲܝܲܝ̈ܟ ܡܲܠܟܵܐ ܛܵܒܲܐ ܘܡܠܟܵܐ ܒܐܢܵܐ\nܕܠܵܐ ܡܚܠܦ ܐ̄ܢܵܐ ܚܘܒܵܟ ܪܒܵܐ ܙܒܼܢܵܐ. :ܚܙ̣ܵܐ ܒܲܪ ܐܝܫܲܝ ܕܙܟܼܐ ܒܥܕܗ ܠܗ ܦܟ̈ܬܹܗ\nܘܩܛܲܪ ܐ̄ܪܙܵܐ ܥܲܡ ܚܘܫܒܵܘ̈ܗܝ ܠܡܟܬܒܼ ܥܘ̣ܠܵܐ. :ܠܒܟܼܘ ܗܕܡܵܘ̈ܗܝ ܩܒܝܵܐ ܕܓܪܕܗ ܚܨܪܐ ܒܝܼܫܵܐ\nܘܫܪܝܼ ܪܫ̇ܡ ܥܲܠ ܩܪܛܲܝܣܵܐ ܕܡܵܐ ܙܟܝܵܐ. :ܩܢܝܐ ܕܡܘܬܵܐ ܠܒܟ ܗ̄ܘ̣ܵܐ ܒܐܝܕܗ ܩܢܝܐ ܕܪܘܼܚܵܐ\nܘܗܦܟܗ ܛܟܼܣܵܐ ܫܪܝܼ ܟ̇ܬܸܒܼ ܡ̣ܢ ܬܵܙ ܠܐܠܦ. :ܟܲܕ ܪܘܼܚ ܩܘܼܕܫܵܐ ܟ̇ܬܸܒܼ ܗ̄ܘ̣ܵܐ ܒܗ ܬܪܝܼܨ ܗ̄ܘ̣ܵܐ ܚܘܼܩܹܗ\nܘܡ̣ܢ ܕܐܚܕܬܹܗ ܨܒܼܥܗ ܕܒܝܼܫܵܐ ܕܘܕܗ ܠܛܟܼܣܹܗ. :ܣܡܵܐ ܕܡܘܬܐ ܛܒ̣ܥ ܒܐܓܲܪܬܐ ܘܝܗ̣ܒ ܠܐܘܿܪܝܵܐ\nܕܢܐܙܲܠ ܢܫܬܐ ܠܗܠ ܡ̣ܢ ܡܲܠܟܵܐ ܕܠܵܐ ܢܬܦܪܣܹܐ. :ܫܩ̣ܠ ܬܡܝܼܡܵܐ ܣܲܝܦܵܐ ܕܚܫܠܹܗ ܚܨܪܐ ܢܟܝܼܠܵܐ\nܘܐܙܠ ܐܘܒܠ ܠܩܣܛܘܢܪܐ ܕܢܸܦܣܘܿܩ ܪܫܹܗ. :ܐܘ ܐܝܙܓܕܵܐ ܕܛܥܝܼܢ ܡܘܬܵܐ ܥܲܠ ܟܬܦܬܹ̈ܗ\nܘܡܙܲܝܝ ܠܹܗ ܐܲܝܟ ܡܘܗܗܒܬܵܐ ܠܫܪܚ ܚܲܝܵܘ̈ܗܝ. :ܚܬܝܼܪ ܗ̄ܘ̣ܵܐ ܘܐܙ̇ܠ ܒܛܒܼܵܥܐ ܕܡܲܠܟܵܐ ܕܣܝܼܡ ܗ̄ܘ̣ܵܐ ܒܐܝܼܕܘ̈ܗܝ\nܘܠܵܐ ܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܡܵܘܬܵܐ ܛܒܹܐ ܗ̄ܘ̣ܵܐ ܠܓܵܘ ܡ̣ܢ ܛܒܼܥܵܐ.","english":"In a twisted loop of the great and mighty one, he was speaking while he sought to taste the taste of blood. He cast a snare and was caught in the writings of the great one, and he also learned to deceive the just one while he was. He sent a spy like a messenger to his own household, and he called him to his side in a guise of love while leading him on. He saw, O the great one, the writing that was hidden within from the words, and he also concealed the lack of his heart in a guise of words. He heard that the king commanded him to go and rejoice in his house, and to cut off his life in a guise of love toward his lord. \"Do not spare your life, good king, and king of the father, for your great love, which is immense, will not change.\" He saw the son of Jesse, who conquered in his time his own snares, and he tied a secret with his thoughts to write evil. He took his members, which were pure, that the evil lack had cut off, and he began to write on the paper what was not pure. The just one of death was in his hand, the just one of the Spirit, and he turned the order; he began to write from the beginning to the end. While the Holy Spirit was writing in him, his course was straight, but when his finger took hold of evil, David corrupted his order. He dipped the poison of death in the letter and gave it to Uriah, that he might go and drink from the king without being revealed. He took the innocent sword that the evil and mighty lack had sharpened, and he went to bring it to the camp to cut off his head. O messenger who carried death on his shoulders, and he adorned him like a gift to cut short his life. He was bold and went in the seal of the king that was placed in his hands, and he did not know that death was hidden within from the seal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܚܘܩܐ ܦܬܝܠܐ","severity":"info","text":"The phrase 'in a twisted loop' (ܒܚܘܩܐ ܦܬܝܠܐ) may evoke the image of a snare or a deceitful circuit, consistent with Narsai's portrayal of David's cunning.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܿܪܝܵܐ","severity":"info","text":"The reference to Uriah (ܐܘܿܪܝܵܐ) and the letter dipped in poison alludes to 2 Samuel 11, where David sends Uriah to his death with a letter to Joab.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܣܛܘܢܪܐ","severity":"info","text":"The term 'camp' (ܩܣܛܘܢܪܐ) reflects the military context of Uriah's death, as Uriah was a soldier in David's army.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡ̣ܢ ܕܐܚܕܬܹܗ ܨܒܼܥܗ ܕܒܝܼܫܵܐ","severity":"info","text":"This line marks a turning point: David's corruption begins when the 'evil finger' takes hold, contrasting with the Holy Spirit's prior guidance.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܢܝܐ ܕܡܘܬܵܐ ... ܩܢܝܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The juxtaposition of 'the just one of death' and 'the just one of the Spirit' parallels the moral conflict in David, echoing Narsai's theme of spiritual versus worldly justice.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܐܢܵܐ","severity":"caution","text":"The phrase 'king of the father' (ܡܠܟܵܐ ܒܐܢܵܐ) is ambiguous; it may be a corruption or a reference to a patriarchal figure, but the intended sense is unclear.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'king of the father' (ܡܠܟܵܐ ܒܐܢܵܐ) is uncertain; it may be a textual corruption or a reference to a specific figure.","The identity of 'the great one' (ܪܒܐ) is ambiguous; it could refer to God, a prophet, or a symbolic figure."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܚܙܲܩ ܐܘܼܪܝܼܵܐ ܡ̣ܢ ܨܝܕ ܡܲܠܟܵܐ ܘܡܘܬܹܗ ܥܲܡܹܗ\nܘܡܗ ܠܟ ܗ̄ܘ̣ܵܐ ܥܲܡ ܩܵܛܘܿܠܹܗ ܘܚܕܐ ܘܲܦܨܝܼܚ. :ܡܢܲܥ ܘܡܛܵܐ ܠܘܵܬܼ ܡܫܪܝܼܬܼܵܐ ܕܥܒܼܕ̈ܝ ܡܵܪܹܗ\nܥܲܠ ܘܐܸܬܚܘܝܼ ܩܕܵܡ ܪܲܒܚܵܐܐ ܡܕܒܲܪ ܥܲܡܹܗ. :ܝܗ̣ܒ ܠܹܗ ܫܠܡܵܐ ܘܛܒܼܥܹܗ ܕܡܲܠܟܵܐ ܕܨܝܼܪ ܒܹܗ ܡܵܘܬܵܐ\nܘܚܕܝ ܕܫܘܐ ܕܢܸܗܘܹܐ ܡܝܒܠ ܡܸܠܲܬ ܡܲܠܟܵܐ. :ܣܒܪ ܚܠܫܵܐ ܕܕܫ̈ܢܐ ܫ̇ܩܠ ܠܐܝܼܙܓܲܕܘܼܬܹܗ\nܘܠܐ ܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܕܚܝܵܘ̈ܗܝ ܝ̇ܗܒ ܐܝܟ ܚܲܝܵܒ̣ܵܐ. ܫܪܵܝܗܝ ܪܒܚܝܵܐܐ ܠܛܒܼܥܹܗ ܕܡܲܠܟܵܐ ܕܣܝܼܡ ܗ̄ܘ̣ܵܐ ܒܐܝܼܵܕ̈ܘܗܝ. ܘܬܡܗ ܣܲܓܝܼ ܕܐܝܟܵܢ ܟܐܢܵܐ ܣܛܵܐ ܡ̣ܢ ܐܘܼܪܚܵܐ. :ܩܪ̣ܐ ܠܐܓܪܬܵܐ ܘܚ̣ܙܵܐ ܢܸܟܼܠܵܐ ܕܟܸܣܐ ܒܓܵܘܵܗ̇\nܘܗ̣ܦܟ ܛܒܥܗ̇ ܘܣܬܪܹܗ ܠܢܟܼܠܵܐ ܒܓܼܵܘ ܚܘܼܫܵܒܵܘ̈ܗܝ. :ܚܙ̣ܵܐ ܟܲܕ ܢܗ̇ܒ ܡܵܘܬܼܵܐ ܒܚܘ̈ܩܐ ܕܟܬܝ̈ܒܬܼܵܐ\nܘܝܼܕܲܥ ܠܸܒܹܗ ܕܓܸܙܪܐ ܩܨ ܠܹܗ ܡܲܠܟܵܐ ܘܲܫܪܵܝܗܝ. :ܒܓܵܘ ܢ̇ܡܪܬܐ ܕܟܬܝܼܒ̈ܬܐ ܚܒܼܫܹܗ ܕܵܘܝܼܕ\nܘܫܕܪܹܗ ܠܝܘܐܒܼ ܕܲܚܙܝܼ ܘܲܫܪܝܼܘܗܝ ܚܲܟܝܼܡܐܝܼܬ. :ܣܸܥܘܿܪ ܠܲܡ ܥܲܡܵܐ ܘܛܟܸܣ ܣܸܕܪܹ̈ܐ ܕܚܝܠܘ̈ܬܐ\nܘܒܐܣܟܹܝܡ ܩܹܐܪܣܵܐ ܟܡܵܐ ܢܟܼܠܐ ܕܠܵܐ ܢܸܬܼܒܕܲܩ. :ܥܒܸܕ ܠܐܘܪܝܼܵܐ ܒܪܸܫ ܡܲܫܪܝܼܬܵܐ ܐܝܟ ܙܟܝܵܐ\nܘܐܲܗܦܸܟ ܐܦܝ̈ܟ ܡ̣ܢ ܥܘܼܕܪܢܹܵܗ ܕܢܒܼܠܠ ܘܲܢܡܘܼܬ. ܫܲܡܠܝܼ ܝܘܐܒܼ ܨܒܼܝܵܢ ܡܲܠܟܵܐ ܐܝܟ ܕܐܸܬܼܦܩܲܕ\nܘܡܝܼܬ ܐܘܼܪܝܼܵܐ ܘܚܒܼ ܙܲܟܵܝܐ ܡܨܚ ܥܘ̣ܠܵܐ. :ܟܬܲܒܼ ܪܒܚܝܐܵܐܬ ܘܐܘܕܲܥ ܠܕܵܘܝܼܕ ܟܠܡܵܐ ܕܗܵܘ̤ܵܐ\nܕܗܵܐ ܡܝܼܬ ܜܒܼܕܵܟ ܫܲܡܠܵܐ ܡܸܟܹܝܠ ܪܓܲܬܼ ܢܲܦܫܵܟ. :ܫܡܲܥ ܒܲܪ ܐܝܼܫܝ ܕܡܝܼܬ ܐܘܼܪܝܼܵܐ ܘܢܚ ܡ̣ܢ ܩܸܢܛܵܐ\nܘܠܵܐ ܝ̇ܕܥ ܗ̄ܘ̣̇ܐ ܕܡܘܬܹܗ ܡܣܓܹܐ ܩܸܢܛܵܐ ܠܚܲܝܵܘ̈ܗܝ. :ܓܡ̣ܪ ܨܒܝܼܢܹܗ ܡܠܟܵܐ ܟܐܢܵܐ ܒܓܼܘܪܐ ܘܩܛܠܵܐ\nܘܫܕܲܪ ܕܒܼܪܗ̇ ܠܐ̄ܢܬܬ ܚܲܒܼܪܹܗ ܐܲܝܟ ܕܒܟܹܐܢܘܼ.","english":"Uriah went forth from the side of the king, and his death was with him. And what was he to his slayer? He rejoiced and was glad. He came to the camp of the servants of his lord, and he entered and prostrated himself before the chief, who was his companion. He gave him the peace and the seal of the king, in which death was inscribed, and he rejoiced that the hour had come to bear the word of the king. He received the letter of the deceitful one, and he did not know that he was giving his life like a guilty man. The chief opened the seal of the king, which was placed in his hands, and he greatly wondered how the just one had strayed from the path. He read the letter and saw the writing of the secret within it, and he turned its seal and concealed the writing within his thoughts. He saw that it gave death in the letters that were written, and his heart knew that the king had decreed and ordained his end. Within the chamber of the writings, David enclosed him and sent him to Joab, that he might see and release him wisely. He arranged the people and drew up the ranks of the forces, and in the form of a helmet, as it were, a writing that was not to be examined. He placed Uriah at the head of the camp like a victor, and he turned his face from the help of the one who was to be destroyed and die. Joab fulfilled the will of the king as he was commanded, and Uriah died, and the innocent one fell, and the wicked one prevailed. He wrote in a princely manner and informed David of all that had happened, that behold, your servant had died, the fulfillment was now your desire. The son of Jesse heard that Uriah had died, and he rejoiced at the arrow, and he did not know that his death increased the arrow for his own life. The king, the just one, completed his will in murder and killing, and he sent and took the wife of his companion as in mourning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙܲܩ ܐܘܼܪܝܼܵܐ ܡ̣ܢ ܨܝܕ ܡܲܠܟܵܐ","severity":"info","text":"The phrase 'Uriah went forth from the side of the king' indicates Uriah's departure from David's presence, setting the stage for his unwitting journey to death.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܒܼܥܹܗ","severity":"info","text":"The term 'seal' (ܛܒܼܥܹܗ) refers to the royal signet, which in this context bears a death sentence, a motif of deceptive authority.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܼܪܝܼܵܐ","severity":"info","text":"The narrative of Uriah's death at David's command echoes 2 Samuel 11, where David arranges Uriah's death in battle to conceal his adultery with Bathsheba.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܐܒܼ","severity":"info","text":"Joab (ܝܘܐܒܼ) is David's military commander, who executes the king's order to place Uriah in a fatal position, a role consistent with biblical accounts.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܝܼܬ ܐܘܼܪܝܼܵܐ ܘܚܒܼ ܙܲܟܵܝܐ ܡܨܚ ܥܘ̣ܠܵܐ","severity":"info","text":"This line marks a narrative climax: Uriah's death and the inversion of justice ('the innocent one fell, and the wicked one prevailed'), a moral pivot in the poem.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܫܪܵܝܗܝ","severity":"caution","text":"The verb 'ordained' (ܘܲܫܪܵܝܗܝ) is ambiguous: it could mean 'released' or 'decreed'; the context of David's command to Joab suggests 'decreed' as the intended sense.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܫܪܵܝܗܝ' (and he ordained/released him) is ambiguous; the reading 'decreed' is taken based on the context of David's command.","The identity of 'the chief' (ܪܲܒܚܵܐܐ) is not explicitly named; it is likely Joab, but the text leaves it open."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܣܒܼܪ ܚܟܼܝܡܵܐ ܕܚܲܟܝܼܡܵܐܝܼܬ ܣܥ̣ܪ ܗ̇ܝ ܕܣܥܪ\nܘܠܵܐ ܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܕܗܕܝܘܛܐ ܗ̄ܘ̣ܵܬ ܩܕܵܡ ܝ̇ܕܥ ܟܠ. :ܪܢܐ ܠܹܗ ܡܠܟܐ ܕܡܢܘ ܒܕܩ ܐܪ̈ܙܝ ܡܲܠܟܵܐ\nܘܡܢܘ ܕܸ[...]ܫܹܐ ܠܪܫܐ ܕܩܒܼܝܼܥ ܠܥܸܠ ܡ̣ܢ ܓܘܼܫܡܵܐ. :ܦܘܪܿܣܹܐ ܨܢܝ̈ܥܐ ܙܩ̣ܪܘ ܚܘܼܫܵܒܵܘ̈ܗܝ ܒܕܡܘܼܬ ܢܚܬܐ\nܘܟܣܝܗ ܠܥܘ̣ܠܹܗ ܡ̣ܢ ܚܲܙ̈ܝܹܐ ܘܡ̣ܢ ܚ̇ܙܐ ܟܠ. :ܘܡܢܘܼ ܟܣܝܹܗ ܠܨܠܸܡ ܟܲܣܝܵܐ ܡ̣ܢ ܪܸܥܝܵܢܹܗ\nܕܗ̇ܘ ܚܙܝܵܐ ܕܨܝܼܪ ܗ̄ܘ̣ܵܐ ܟܣܝܵܐ ܩܕܼܵܡ ܥܘܗܕܢܹܗ. :ܡܢܘܼ ܫܬܩ ܩܵ[ܠ] ܫܝܦܘܪܵܐ ܕܢܒܼܝܼܘܼܬܹܗ\nܕܗ̇ܘ ܕܐܡ̇ܪ ܕܐܝܼܬܵܘܗܝ ܟܣܝܵܐ ܒܪܘܡܵܐ ܘܥܘܼܡܩܵܐ. :ܡܢܘܼ ܦܣܩ ܟܢܵܪ ܡܸܢܵܘܗܝ ܕܟܸܢܵܪ ܪܘܚܵܐ\nܘܫܲܠܝܼ ܙܡܪܵܐ ܕܩܵܠ ܢܥܡ̈ܬܹܗ ܒܲܣܝܼܡ̈ܬܐ. :ܡܢܘܼ ܥܘܼܟܹܗ ܠܪܗܛܵܐ ܕܐܘܼܪܚܹܗ ܕܪܗ̇ܛ ܫܲܦܝܼܪ\nܘܒܲܛܠ ܘܝܼܬܸܒ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܪ̈ܘܚܢܝܬܵܐ. :ܡܢܘܼ ܨܕܗ ܠܛܒܼܝܵܐ ܙܪܝܼܢܵܐ ܒܢܫܒܹ̈ܐ ܕܥܵܘ̣ܠܵܐ\nܘܝܗܒܹܗ ܐܘܟܼܠܵܐ ܠܪܓܲܬܼ ܦܲܓܼܪܵܐ ܕܠܵܐ ܡܣܬܒܼܥܵܐ. :ܡܢܘܼ ܚܲܒܼܫܹܗ ܠܐܪܝܵܐ ܕܚܝܼܠܵܐ ܒܓܼܵܘ ܢ̇ܡܪܬܐ\nܘܐܲܗܸܠܘ ܘܓܚܸܟܘ ܬܥ̈ܠܐ ܫܝܼܛܹ̈ܐ ܥܲܠ ܡܘܼܟܵܟܹܗ. :ܡ̇ܢ ܐܪܡܝܼ ܒܹܗ ܦܓܼܘܕܵܐ ܕܫܸܬܩܵܐ ܒܪܥܡܵܐ ܕܩ̈ܠܹܐ\nܕܡܝܸܒܕ [ܕ...] ܗ̄ܘ̣ܵܐ ܥܲܡ ܪ̈ܘܼܚܢܹܐ ܫܘܼܒܼܚܵܐ ܠܟܼܣܝܵܐ. :ܡܢܘܼ ܫܓܫܹܗ ܠܨܢܝܼܥ ܡ̣ܢ ܟܠ ܒܝܲܕ ܚܘܬܚ̈ܬܹܐ\nܘܗܘ̤ܵܐ ܫܒܼܪܐ ܡܩܢܐ ܛܲܥܡܵܐ ܠܕܦܟܝܼܗܝܼܢ. :ܡ̇ܢ ܟܲܝ ܬܒܲܪ ܕܪ̈ܥܹܐ ܕܐܝܕܵܘ̈ܗܝ ܕܓܢܒܵܪ ܚܲܝܠܵܐ\nܘܦܵܫ ܡ̣ܢ ܢܝܼܫܵܐ ܕܚ̇ܢܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܙܘܥܲܝ̈ ܢܲܦܫܹܗ. :ܡ̣̇ܢ ܟܲܝ ܥܘܼܪܗ̇ ܠܥܝܢܵܐ ܫܦܝܼܬܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ\nܘܚܫܟ ܗܘܢܹܗ ܡ̣ܢ ܕܠܡܸܚܙܐ ܠܟܣܝܵܐ ܒܵܙܘܥܵܘ̈ܗܝ. :ܡ̇ܢ ܟܝ ܐܡܝܼܬ ܦܓܼܪܐ ܘܢܲܦܫܹܗ ܕܫܪܝܼܪ ܟܠܹܗ\nܘܗܘ̤ܐ ܢܣܝܣܵܐ ܒܝܲܕ ܡܚܘ̈ܬܐ ܕܣܡ ܒܗ ܝܲܨܪܹܗ.","english":"The wise man acted wisely what he did, and he did not know that it was a simpleton before the one who knows all. He asked the king: \"What is this? He examined the secrets of the king, and what is this? [...] he cast down the head that was fixed above the body.\" The cunning ones wove his thoughts in the form of a sister, and they covered his error from the seers and from the one who sees all. And what is this? He concealed the hidden image from his mind, that the vision that was formed was hidden before his memory. What is this? The sound of the beauty of his service fell silent, that he who said that it was hidden in height and depth. What is this? The strife ceased from him of the strife of the spirit, and the song of the voice of his sweet melodies was stilled. What is this? He hindered the course of his path that ran beautifully, and he ceased and sat from the service of the spiritual ones. What is this? He turned aside the swift gazelle with the ropes of iniquity, and gave food to the desire of the body that is insatiable. What is this? He confined the lion of strength within a cage, and the wanton foxes laughed and mocked at his humiliation. When the commander of silence cast into him the thunder of voices that was to destroy [...] he was with the spiritual ones, glory to the hidden one. What is this? He disturbed the one who was cunning from all by means of threats, and he became a boy mocking the taste of the one who was his equal. When then the arms of the hands of the mighty man were broken, and he remained from the living that he had lived for himself by the movements of his own self. When then the clear eye of his faith was blinded, and his being was darkened from seeing the hidden one in his searches. When then the body and his soul of the whole true one were put to death, and he became a foundation by the blows that his maker placed in him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܢܘ ܕܸ[...]ܫܹܐ ܠܪܫܐ ܕܩܒܼܝܼܥ ܠܥܸܠ ܡ̣ܢ ܓܘܼܫܡܵܐ","severity":"info","text":"The repeated interrogative phrase ܡܢܘ (\"what is this?\") structures the passage as a series of rhetorical questions, each introducing a paradoxical transformation of David's virtues into vices.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܣܝܵܐ","severity":"info","text":"The term ܟܣܝܵܐ (\"hidden one\") is a key theological designation for God in Narsai's thought, emphasizing divine transcendence and the limits of human perception.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܝܵܐ ܕܚܝܼܠܵܐ","severity":"info","text":"The image of the \"lion of strength\" confined in a cage alludes to David's loss of power and moral authority, echoing 2 Samuel 12:1–15 where David's sin with Bathsheba leads to the death of Uriah and divine judgment.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܢܝܼܥ ܡ̣ܢ ܟܠ","severity":"info","text":"The phrase \"cunning from all\" likely refers to Ahithophel, David's wise counselor who later betrayed him (2 Samuel 15:12, 17:23). Narsai portrays him as a figure whose cunning is ultimately disturbed and humiliated.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡܝܸܒܕ [ܕ...] ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The text is corrupt at ܕܡܝܸܒܕ [ܕ...] ܗ̄ܘ̣ܵܐ; the lacuna obscures the object of destruction. The English draft supplies \"to destroy\" but the Syriac is incomplete, leaving the sense uncertain.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܘܼܪܗ̇ ܠܥܝܢܵܐ ܫܦܝܼܬܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ","severity":"info","text":"The blinding of the \"clear eye of his faith\" parallels the earlier concealment of the \"hidden image\" (ܨܠܸܡ ܟܲܣܝܵܐ), reinforcing the theme of David's spiritual blindness as a consequence of his sin.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna at ܕܡܝܸܒܕ [ܕ...] ܗ̄ܘ̣ܵܐ leaves the object of destruction unspecified; the reading assumes a verb of destruction, but the exact phrase is lost.","The identity of the 'cunning one' (ܨܢܝܼܥ) is ambiguous; it may refer to Ahithophel or to David himself in a different context."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":":ܒܥܘܠ̣ܵܐ ܣܢܝܵܐ ܢܦ̣ܠ ܗ̄ܘ̣ܵܐ ܕܘܝܼܕ ܐܝܟ ܕܒܟܐܒܼܵܐ\nܘܒܗܸܬ̣ ܡܠܟܼܵܐ ܕܢܓܼܠܐ ܟܠܒܹܐ ܠܥܝܼܢ ܚܙ̈ܝܹܐ. :ܐܣܝܵܐ ܕܪܘܡܵܐ ܚܙ̣ܵܐ ܒܲܪ ܒܲܝܬܹܗ ܕܪܡܐ ܒܥ̣ܘܠܵܐ\nܘܫܕܲܪ ܨܐܕܘܗܝ ܢܒܝܼܵܐ ܚܲܒܼܪܹܗ ܕܢܲܐܣܹܐ ܟܹܐܒܹܗ. :ܐܣܝܵܐ ܕܪܘܼܚܵܐ ܫܕܲܪ ܨܐܕܵܘܗܝ ܕܢܘܣܵܐ ܕܪܘܼܚܵܐ\nܕܢܪܕܘܿܦ ܥܘ̣ܠܵܬ ܘܢܗܦܸܟ ܪܘܼܚܵܐ ܠܗܝܟܠ ܢܲܦܫܹܗ. :ܒܩܵܠ ܟܢܪܵܐ ܕܢܒܝܼܘܬܵܐ ܨܒܼܐ ܕܲܢܥܝܼܪܝܼܘܗܝ\nܠܕܡܟܐ ܕܛܒܥ ܒܝܘܩܪܵܐ ܕܥܘ̣ܠܵܐ ܐܝܟ ܕܒܫܢܬܼܵܐ. :ܣܡܵܐ ܕܪܘܼܚܵܐ ܝܗ̣ܒ ܠܹܗ ܪܸܡ[...]ܐ ܠܐܣܝܵܐ ܕܪܘܼܚܵܐ\n[...]ܐܙܠ ܢܐܣܹܐ ܦܓܼܪܵܐ ܕܒܲܣܒܸܣ ܥܘ̣ܠܵܐ ܢܣܝܵܐ. :ܐܬܼܵܐ ܢܬܢ ܨܝܕ ܒܲܪ ܐܝܼܫܲܝ ܐܝܟ ܕܐܬܦܩܲܕ\nܘܐܪܡܝܼ ܐܝܕܵܐ ܘܓܵܫܹܗ ܠܟܹܐܒܵܐ ܘܲܚ̣ܙܵܐ ܕܲܥܣܸܩ. :ܚܙ̣ܵܐ ܕܠܐ ܦܐܝܵܐ ܕܢܩܪܸܒܼ ܠܹܗ ܓܙܪܵܐ ܩܫܝܵܐ\nܕܠܡܵܐ ܢܡܛܹܐ ܚܫܵܐ ܠܢܦܫܵܐ ܘܬܼܫܲܢܹܐ ܠܵܗ̇. :ܣܡܵܐ ܢܝܼܚܵܐ ܨܒܼܵܐ ܕܢܡܕܟ ܒܝܲܕ ܦܠܐܬܵܐ\nܕܕܡ ܢܬܪܟܟ ܥܒܼܝܐ ܕܥܘ̣ܠܵܐ ܒܣܲܡܵܐ ܕܪܘܼܚܵܐ. :ܫܪܝܼ ܢܬܢ ܡܪܟܸܒܼ ܡ̈ܠܐ ܐܲܝܟ ܣܡܡܢܹ̈ܐ\nܘܕܘܝܼܕ ܛܒܼܝܥ ܐܝܟ ܕܒܫܢܬܼܵܐ ܘܠܵܐ ܡܐܒܿܝܼܢ. :ܬܪܹܝܢ ܠܲܡ ܓܲܒܼܪ̈ܝܢ ܗܘ̤ܘ ܒܩܪܝܼܬܼܵܐ ܚܲܕ ܥܲܡ ܚܒܼܪܹܗ\nܚܲܕ ܥܬܝܼܪܐ ܘܚܲܕ ܡܣܟܢܵܐ ܡܠܟܵܐ ܘܥܲܒܼܕܹܗ. :ܗ̇ܘ ܥܬܝܪܵܐ ܩܢܐ ܗ̄ܘ̣ܵܐ ܣܘ̣ܓܼܐܐ ܕܥ̈ܢܐ ܘܬܵܘܪܹ̈ܐ\nܘܗ̇ܘ ܡܸܣܟܢܵܐ ܩܢܹܐ ܗ̄ܘ̣ܵܐ ܢܩܝܵܐ ܚܕܵܐ ܒܲܠܚܘܿܕܹܝܗ̇. :ܐܬ̣ܐ ܐܲܪܚܵܐ ܠܗ̇ܘ ܥܬܝܼܪܵܐ ܕܩܢܹܐ ܣܲܓܝܼ\nܢܩܝܗ ܕܗ̇ܘ ܡܸܣܟܢܵܐ ܘܩܛܠ ܩܘܼܕܡܵܘܗܝ. :ܕܘܢ ܟܐܢܐܝܼܬ ܐܲܝܟ ܒܘܼܚܪܵܢܵܐ ܕܦܪܘܿܫܘܼܬܵܟ\nܘܚܝܒ ܥܘ̣ܠܐ ܙܘ̇ܟܐ ܩܘܼܫܬܵܐ ܐܝܟ ܕܡܥܕ ܐܲܢ̄ܬ. :ܚܙܝܼ ܠܵܐ ܬܣܒܼ ܒܐܦܹ̈ܐ ܒܕܝܼܢܵܐ ܕܐܬܪܲܒܼ ܠܵܟ\nܕܥܲܠ ܫܘܘܕܝܵܐ ܕܕܝܼܢܵܟ ܟܹܐܢܵܐ ܩܪܒܬܹܗ ܠܵܟ.","english":"The wicked man fell, David, as if in pain,\nand the king was ashamed that the dogs were barking at the sheep.\nThe physician of the height saw the son of his house cast into wickedness,\nand he sent his hunter, the physician of his friend, to heal his pain.\nThe physician of the spirit sent his hunter, the hunter of the spirit,\nto pursue the wickednesses and to turn the spirit to the temple of his self.\nWith the voice of the trumpet of righteousness he wished to awaken him,\nthe sleeper who was immersed in the weight of wickedness as if in an hour.\nHe gave him the medicine of the spirit, the remedy [...] to the physician of the spirit,\n[...] he went and healed the body that was wasting away in wickedness and pain.\nHe came and stood before the son of Jesse as he was commanded,\nand he laid his hand and felt the pain and saw that it was difficult.\nHe saw that it was not fitting for him to approach the harsh decree,\nlest the affliction reach the soul and save it.\nHe wished for a gentle medicine to soothe through a plaster,\nthat the thick blood of wickedness might be softened by the medicine of the spirit.\nHe began and stood and composed words like remedies,\nand David was immersed as if in an hour and did not feel.\nTwo men were in the village, one with his companion,\none rich and one poor, a king and his servant.\nThat rich man possessed many flocks and oxen,\nand that poor man possessed one single ewe.\nA guest came to that rich man who possessed many,\nand he took the ewe of that poor man and slaughtered it before him.\nJudge justly, as is the test of your discernment,\nand condemn wickedness, let truth conquer, as you are accustomed.\nSee, do not be deceived by the face of the one who deceived you,\nfor concerning the covenant of your knowledge, the just one brought his battle to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܝܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'physician of the spirit' (or 'spiritual physician') is a key metaphor in Narsai's homily, distinguishing spiritual healing from physical medicine. It likely refers to the prophet Samuel or a divine agent sent to cure David's moral affliction.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ","severity":"info","text":"The passage alludes to the biblical narrative of David's sin with Bathsheba and his subsequent repentance, as in 2 Samuel 11–12. The 'physician of the spirit' echoes the role of the prophet Nathan, who confronts David with a parable.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܹܝܢ ܠܲܡ ܓܲܒܼܪ̈ܝܢ","severity":"info","text":"The parable of the rich man and the poor man with a single ewe is a moral exemplum typical of Syriac homiletic tradition. It illustrates injustice and the abuse of power, likely drawn from Narsai's own didactic repertoire rather than a specific biblical source.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from allegorical healing imagery to a direct parable (the two men in the village), marking a structural transition in Narsai's homily. The parable serves as a concrete illustration of the abstract moral conflict.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܸܡ[...]ܐ","severity":"caution","text":"The Syriac text has a lacuna at ܪܸܡ[...]ܐ, likely 'remedy' or 'medicine'. The English draft supplies 'remedy' but the exact word is uncertain. The sense is not materially affected.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'physician of the spirit' is ambiguous: it could be Nathan, Samuel, or a typological figure for Christ. The reading here follows the biblical context of David's sin.","The parable's application to David is implicit; the 'guest' may represent the king's authority, but the text does not specify."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":":ܪܡܙܵܐ ܟܣܝܵܐ ܫܠܚܢܝ ܨܐܕܝܟ ܪܡܙܢܐܝܼܬ\nܕܐܹܠܦ ܡܢܟ ܫܪܝܐ ܕܥܘ̣ܠܐ ܘܙܟܼܘܬ ܩܘܼܫܬܼܵܐ. :ܫܡܲܥ ܒܼܲ ܐܝܫܲܝ ܛܠܘܡܝܵܐ ܕܛܠ̣ܡܘ ܐ̄ܢܫ̈ܐ ܒܐܪܥܵܐ\nܘܛܢ ܘܐܥܙܲܙ ܥܲܠ ܥܠܘܒܼܵܐ ܕܥܲܠܒܼ ܚܒܼܪܹܗ. :ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܥܒܲܕ ܥܲܠ ܢܦܫܹܗ ܟܕ ܠܵܐ ܝ̇ܕܥ\nܕܝܝ ܗ̄ܘ̣ ܡܪܝܐ ܕܚܝܒܼ ܡܘܬܵܐ ܗ̄ܘ̣ ܕܥܒܼܕ ܗܵܕܹܐ. :ܦܣܩܵܐ ܟܐܢܵܐ ܦܣܩ ܥܲܠ ܢܫܦܹܗ ܢܵܡܘܿܣܝܼܬ\nܘܚܬܩ ܛܲܒܼܠܹܗ ܒܫܡܵܐ ܚܲܝܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ. :ܓܙܪ ܠܘܼܚܡܵܐ ܕܡܘܬܼܵܐ ܩܫܝܵܐ ܥܲܠ ܥܠܘܿܒ̣ܵܐ\nܘܐܪܡܝܼ ܐܲܝܕܵܐ ܒܐ ܦܦܣܝܼܣ ܕܫܘܼܠܵܡ ܚܲܝܵܘ̈ܗܝ. :ܘܡܵܢܵܐ ܬܥܒܸܕ ܐܘ ܒܲܪ ܐܝܼܫܲܝ ܒܬܲܪ ܡܸܠܲܝ̈ܟ\nܕܗܵܐ ܐܬܚܝܲܒܼܬ ܒܓܼܙܪ ܕܝܼܢܵܐ ܕܦܣܩ ܦܘܼܡܵܟ. :ܗܵܐ ܓܙܪܬ ܡܵܘܬܼܵܐ ܒܟܬܝܼܒ̈ܬܟ ܘܣܡܬ ܒܹܝܬܼ ܐܪ̈ܟܹܐ\nܘܐܪܡܝܼܬ ܐܝܼܕܵܐ ܒܩܘܼܛܪܵܓ ܜܘܼܠܵܡ ܕܫܘ̇ܐ ܠܡܵܘܬܵܐ ܐ̄ܢܬ. :ܢܒܝܼܵܐ ܕܪܘܚܐ ܚ̣ܙܵܐ ܕܐܬܚܝܲܒܼ ܡܠܟܵܐ ܒܡܸܠܵܘ̈ܗܝ\nܘܛܒܼܝܥ ܠܸܒܹܗ ܘܠܵܐ ܡܬܒܝܢ ܕܗܘ̤ ܠܹܗ ܕܐܸ̇ܢ. :ܐܪܝܡ ܢܵܬܢ ܩܠܹܗ ܘܐܡ̣ܪ ܡ̣ܢ ܦܘܼܩ ܟܲܣܝܵܐ\nܕܐܢ̄ܬ ܗ̄ܘ̣ ܓܲܒܼܪܐ ܕܣܥ̣ܪ ܗܕܹܐ ܡܲܠܟܵܐ ܢܒܼܝܵܐ. :ܐܲܢ̄ܬ ܗ̄ܘ̣ ܕܥܠܒܼܬ ܠܕܠܵܐ ܕܝܼܠܵܟ ܟܕ ܣܓܼܝ ܠܵܟ\nܘܐܢ̄ܬ ܗ̄ܘ̣ ܕܐܫܲܕܬ ܕܡܵܐ ܙܟܝܵܐ ܒܝܲܕ ܨܢ̈ܥܬܿܟ. :ܠܟ ܐܝܼܬ ܢܫܹ̈ܐ ܕܩܢ̈ܝܵܢ ܫܘܦܪܐ ܘܣܝܼ̈ܡܵܢ ܬܵܓܼܵܢ\nܘܠܵܐ ܣܒܼܥ ܚܨܪܵܐ ܥܕܡܵܐ ܕܚܲܛܲܦܬ ܐܢܬܬ ܚܲܒܪܵܟ. :ܪܓܲܬ ܒܸܣܪܵܐ ܫܒܼܵܬܵܟ ܕܵܘܥܕ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܪܓܬ ܥܝܢܵܟ ܘܪܓܼ ܨܒܼܝܢܵܟ ܘܩܛܠ ܝܲܨܪܵܟ. :ܠܡܢܵܐ ܛܥܝܬܗ̇ ܠܗ̇ܝ ܒܪܬ ܩܠܵܐ ܕܒܓܼܘ ܣܦܪܹ̈ܐ\nܕܠܵܐ ܠܲܡ ܬܪܓܼ ܐܢ̄ܬܬ ܚܒܼܪܟ ܕܠܵܐ ܬܸܬܦܪܣܐ. :ܠܡܢܵܐ ܠܚܝܬܝܗܝ ܠܗ̇ܘ ܦܬܓܼܡܵܐ ܡ̣ܢ ܪܥܝܢܵܟ\nܕܐܫܲܕ ܠܕܡܐ ܕܡܹܗ ܢܬܐܫܕ ܚܠܦ ܗ̇ܘ ܕܐܫ̇ܕ.","english":"The hidden sign revealed your hunter with a sign, that he might learn the beginning of wickedness and the victory of truth. Jesse heard the violent one who oppressed men on the earth, and he fled and grew strong against the oppressor who oppressed his companion. The sorrowful judgment he executed upon himself, not knowing that he himself was the Lord who was guilty of death, he who did this. The sorrowful judge passed sentence upon his own flesh lawfully, and he sealed his judgment with the living name of the name of the Creator. He decreed the harsh bread of death upon the oppressor, and he laid his hand upon the signature of the end of his life. And what will you do, O son of Jesse, after your words, for behold you have been condemned by the decree of the judge who has cut off your mouth? Behold, you have decreed death by your writings and placed it in the house of archives, and you have laid your hand upon the register of the end that is equal to death for a man. The seer of the spirit saw that the king was condemned by his words, and his heart was immersed, and it was not immersed that he himself was the one who did it. He raised his voice and said, \"Come out, hidden one, for you are the man who did this, O king, the seer. You are the one who oppressed one not your own, though you had plenty, and you are the one who shed innocent blood by your hands. You have wives of beautiful appearance and ornaments of crowns, and your bed was not satisfied until you seized the wife of your companion. The desire of the flesh led you, David, outside the order, and your eye desired, and your will desired, and your passion killed. How long did you err after that daughter of a voice in the books, that you did not learn that the wife of your companion should not be violated? How long did you pursue that word from your mind, that you shed the blood of him, and it was shed in place of that which was shed?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܡܙܵܐ ܟܣܝܵܐ","severity":"info","text":"The phrase 'hidden sign' (ܪܡܙܵܐ ܟܣܝܵܐ) likely refers to a divine or prophetic signal, contrasting with the explicit 'sign' (ܪܡܙܢܐܝܼܬ) that follows, emphasizing Narsai's typological reading of David's story.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܫܲܝ","severity":"info","text":"Jesse (ܐܝܼܫܲܝ) is David's father; the reference to him hearing of oppression echoes 1 Samuel 16–17, where David confronts Goliath, but Narsai adapts the narrative to focus on David's moral failings.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܬ ܩܠܵܐ","severity":"info","text":"'Daughter of a voice' (ܒܪܬ ܩܠܵܐ) is a Syriac idiom for an echo or a secondary revelation, possibly alluding to Bathsheba (whose name means 'daughter of the oath') and her role in David's sin, as interpreted in Syriac exegesis.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܣܩܵܐ ܟܐܢܵܐ","severity":"info","text":"The repetition of 'sorrowful judge' (ܦܣܩܵܐ ܟܐܢܵܐ) and 'sorrowful judgment' (ܕܝܼܢܵܐ ܟܹܐܢܵܐ) creates a parallel structure that underscores the theme of self-condemnation, a key rhetorical device in Narsai's homily.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܡܬܒܝܢ","severity":"caution","text":"The phrase 'it was not immersed' (ܘܠܵܐ ܡܬܒܝܥ) is ambiguous; it may mean the king's heart was not fully submerged in understanding, or it could be a textual corruption. The reading here follows the sense of incomplete realization.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܵܘܥܕ","severity":"info","text":"Narsai's portrayal of David as a sinner condemned by his own words reflects a later Syriac tradition that emphasizes David's repentance and moral failings, diverging from earlier typologies that focus on his messianic role.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden one' (ܟܣܝܵܐ) in the direct speech is ambiguous; it may refer to David himself or to a prophetic figure. The reading takes it as David, consistent with the context of self-accusation.","The phrase 'daughter of a voice' (ܒܪܬ ܩܠܵܐ) could be a pun on Bathsheba or a reference to a prophetic oracle; the interpretation as Bathsheba is adopted here based on the narrative of David's adultery."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܠܡܵܢܵܐ ܛܫܝܼܬ ܣܘܼܪܚܵܢ ܢܦܫܵܟ ܡ̣ܢ ܝ̇ܕܥ ܟܠ\nܘܠܵܐ ܐܬܥܗܲܕܬ ܗ̇ܝ ܕܐܢ̄ܬ ܐܢܸܒܼܬ ܕܒܚ̇ܪ ܠܒܵܐ ܗ̄ܘ̣. :ܠܵܘ ܐܲܢ̄ܬ ܐܡܪܬ ܕܒܼܟܼܠ ܐܝܼܬܵܘܗܝ ܒܪܘܡܵܐ ܘܥܘܼܡܩܵܐ\nܘܠܵܐ ܡܨܐ ܛ̇ܫܐ ܡ̣ܢ ܥܒܘܿܕܵܐ ܥܒܕܐ ܕܐܝܼܕܵܘ̈ܗܝ. :ܐܝܟܵܘ ܩܠܵܟ ܕܡܬܪܓܸܡ ܗ̄ܘ̣ܐ ܒܐܕܢܲܝ̈ ܐ̄ܢܫܵܐ\nܛܘܼܒܼܘܗܝ ܠܐܝܢ̇ܐ ܕܠܐ ܐܫܬܘܬܲܦ ܥܲܡ ܥܘ̈̇ܠܐ. :ܠܵܘ ܐܢܐ ܓܒܝܬܟ ܐܝܟ ܕܠܹܐܢܵܐ ܘܐܣܠܝܼܬ ܥܘ̣ܠܐ\nܠܡ̇ܢ ܠܐ ܩܘܝܬ ܠܘܵܬ ܓܲܒܼܝܘܬܵܐ ܕܡܫܝܼܚܘܼܬܵܟ. :ܚܛ̣ܝܬ ܘܐܬܛܫܝܼܬ ܡ̣ܢ ܟܐܢܘܼܬܼܵܐ ܐܲܝܟ ܥܵܪܘܿܩܵܐ\nܘܠܵܐ ܝ̇ܕܥ ܗ̄ܘ̣ܝܬ ܕܢܩܝܼܦܵܐ ܗ̣̄ܘܵܬ ܒܬܲܪ ܥܘ̣ܠܟ. ܒܗܸܬܼܬܿ ܡ̣ܢ ܐ̄ܢܫܵܐ ܘܠܵܐ ܒܗܸܬܬ ܡ̣ܢ ܫܸܡܝ ܕܩܝܼܫ ܡ̣ܢܟܠ:\nܘܟܣܝܼܬ ܥܘ̣ܠܵܟ ܒܢܚܬܵܐ ܥܦܝܼܦܵܐ ܕܕܡܵܐ ܛܠܝܼܡܵܐ. :ܥܲܠ ܕܐܸܣܬܲܬܲܪܬ ܐܲܝܟ ܥܪܘܿܩܵܐ ܡ̣ܢ ܟܘܼܘܢܵܐ\nܗܵܐ ܓܠܐ ܐ̄ܢܵܐ ܠܥܹܝܢ ܚܙ̈ܝܹܐ ܦܘܼܪܣܵܝ ܥܘ̣ܠܵܐ. :ܥܲܠ ܕܐܫܬܛܝܼܬ ܒܐܢ̄ܬܬ ܚܲܒܼܪܵܟ ܙܲܠܝܼܠܐܝܼܬ\nܗܵܐ ܝܗ̇ܒܢܐ ܢܫܝ̈ ܥܲܪܣܵܟ ܠܙܠܝܼܠܘܼܬܵܐ. :ܕܩܛܠܬܿ ܘܐܫܕܬ ܕܡܵܐ ܙܲܟܵܝܵܐ ܕܠܵܐ ܐܣܟܸܠ ܒܵܟ\nܠܵܐ ܬܘܼܒ ܬܥܢܕ ܚܪܒܵܐ ܕܡܵܘܬܼܵܐ ܡ̣ܢ ܝ̈ܠܕܬܵܟ. :ܕܡܲܟܸܕܬ ܩܘܼܫܬܼܵܐ ܘܐܪܝܼܡܬ ܩܲܪܢܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ\nܠܵܐ ܢܪܝܼܡ ܙܪܥܵܟ [ܡܸܟܹܝܠ] ܪܸܫܹܗ ܩܕܼܵܡ ܪ̈ܕܘܦܵܘܗܝ. :ܚܙ̣ܵܐ ܒܲܪ ܐܝܫܲܝ ܕܨܕܗ ܪܡܙܵܐ ܕܓܠܐ ܠܹܗ ܟܠ\nܘܐܟܸܣ ܥܘ̣ܠܗ ܘܦܪܣܝܼ ܚܛܝܼܬܹܗ ܟܲܕ ܠܵܐ ܨ̇ܒܐ. :ܚܙ̣ܵܐ ܟܐܢܘܼܬܵܐ ܕܐܚܝܼܡܵܐ ܠܗ ܥܲܙܝܼܙܵܐܝܼܬ\nܘܐܡܸܟ ܩܵܠܹܗ ܐܝܟ ܚܲܝܵܒܼܵܐ ܕܚܵܒܼ ܘܐܬܡܫܟܢ. :ܚܙ̣ܵܐ ܘܐܬܦܪܣܝܼ ܢܟܼܠܐ ܕܪܟܸܒܼ ܒܓܼܵܘ ܚܘܼܫܵܒܵܗ̈ܝ\n[...]ܚܝܒܼ ܗܘ̤ ܠܹܗ ܕܠܵܘ ܟܐܢܐܝܼܬ ܚܵܒܼ ܘܐܬܛܫܝܼ.","english":"Why did you hide the tumult of your soul from the Knower of All? And did you not remember that you are the one who chose to be last in heart? Did you not say that everything is in his height and depth, and that no deed can hide from the doer of his own hands? Where is your voice that used to interpret in the ears of men? Blessed is the one who did not partake with the wicked. Did you not choose yourself as a man and reject wickedness? Why did you not remain with the chosenness of your anointedness? I sinned and hid myself from the truth like a fugitive, and I did not know that the avenger was pursuing your wickedness. I was ashamed before men, but I was not ashamed before Heaven, which is higher than all. And you covered your wickedness with a thick cloak of innocent blood. Because you hid like a fugitive from the truth, behold, a man reveals to the eye the open sight of wickedness. Because you went astray with your contemptible companion, behold, your bed gives testimony to baseness. You killed and shed innocent blood without cause; no longer will the sword of death pass from your children. You crushed truth and raised the horn of baseness; your seed will no longer raise its head before its pursuers. The son of Jesse saw that the sign revealed everything to him, and he covered his wickedness and spread out his sin though he did not wish to. He saw the truth that had been established for him mightily, and he lowered his voice like a guilty one who had sinned and been caught. He saw and spread out the vessel that he rode within his thoughts. He is guilty, for he did not sin truthfully and hide.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܟܐܢܘܼܬܼܵܐ (khenwuta) is rendered 'truth' in the English draft, but its semantic range includes 'verity, justice, righteousness' and carries a strong moral-forensic sense, fitting the context of divine judgment.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪ ܐܝܫܲܝ","severity":"info","text":"The phrase 'son of Jesse' (ܒܪ ܐܝܫܲܝ) refers to David, the central figure of 1 Samuel 16–31. The passage alludes to David's confrontation with Saul and the divine sign that reveals Saul's wickedness.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܘ̣ܠܐ","severity":"info","text":"The term ܥܘ̣ܠܐ ('awla, 'wickedness') is a key moral category in Narsai's homilies, often contrasted with ܟܐܢܘܼܬܼܵܐ (truth/righteousness). Here it characterizes Saul's sin and its concealment, reflecting Narsai's emphasis on divine omniscience and moral accountability.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙ̣ܵܐ","severity":"info","text":"The repeated verb ܚܙ̣ܵܐ ('he saw') marks a structural shift from direct address to Saul to a narrative description of David's perception, emphasizing the revelatory moment and David's reluctant acknowledgment of Saul's sin.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text contains a lacuna marked by [...] before the final clause. The English draft supplies a conjectural reading ('He is guilty...'), but the exact wording and sense of the missing portion are uncertain.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Knower of All' (ܝ̇ܕܥ ܟܠ) is ambiguous: it may refer to God or to the prophetic sign given to David. The reading taken is that it refers to God's omniscience.","The phrase 'your anointedness' (ܡܫܝܼܚܘܼܬܵܟ) is ambiguous: it could refer to Saul's status as anointed king or to a messianic typology. The reading taken is the former, given the context of Saul's kingship."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":":ܒܩܵܠܵܐ ܪܵܡܵܐ ܩܛܪܓܼ ܥܘ̣ܠܹܗ ܩܕܵܡ ܝܵܕܲܥ ܟܠ\nܕܐܢܐ ܐ̄ܢܵܐ ܕܪܓ̇ܬ ܘܓܕܬܼ ܩܛܠܸܬ ܘܟܫܝܼܬ ܣܘܼܪܚܵܢܝ. :ܐ̄ܢܐ ܐ̄ܢܐ ܕܐܬܵܐ ܐܪܚܵܐ ܕܥܘ̣ܠܵܐ ܥܪܨ ܥܠ ܪܸܥܝܵܢܝ\nܘܚܬܚܸܬ ܢܓܕܢܝ ܠܘܵܬܼ ܦܘܼܪܓܵܝܵܐ ܕܙܠܝܼܠܘܼܬܼܵܐ. :ܐܢ̄ܐ ܐܢ̄ܐ ܕܚ̇ܣܬ ܕܐܚܕܐ ܒܢܩܦܐ ܢܡܘܣܝܵܐ\nܘܛܘܿܫܬ ܬܫܘܼܝܬܝ ܒܝܲܕ ܫܘܼܚܛܵܐ ܕܕܠܵܐ ܢܡܘܿܣ. :ܐ̄ܢܐ ܐܢ̄ܐ ܕܛܡ̇ܪܬ ܦܚܹ̈ܐ ܕܢܕܠܵܐ ܠܬܡܝܼܡ ܠܸܒܵܐ\nܘܐ̄ܢܐ ܐܢ̄ܐ ܕܐܫܕܸܬ ܕܡܵܐ ܙܲܟܝܵܐ ܕܠܵܐ ܐܣܟܸܠ ܒܝܼ. :ܚܨܪܵܐ ܒܝܵܫܐ ܛܡ̣ܪ ܠܝܼ ܦܚܵܐ ܒܪ̈ܓܼܫܹܐ ܕܠܒܲܪ\nܘܨܕܢܝ ܥܘ̣ܠܵܐ ܒܢܫܒܵܐ ܕܐܦܹ̈ܐ ܕܐܠܥܐ ܕܦܝܼܬܵܐ. :ܥܘ̣ܠܵܐ ܥܘܪܵܢܝ ܡ̣ܢ ܒܘܼܝܵܢܵܐ ܕܦܪܘܿܫܘܼܬܵܐ\nܘܠܵܐ ܐܬܒܩܝܼܬ ܟܕ ܪܕܐ ܐ̄ܢܵܐ ܒܲܫܒܝܼܠ ܙܹܐܦܵܐ. :ܚ̇ܒܸܬ ܡܸܟܹܝܠ ܘܠܵܐ ܣ̇ܦܩ ܐ̄ܢܵܐ ܠܘܵܐ ܦܘܪܥܢܵܐ\nܘܪܒܘ ܥܡܠܝ̈ܢ ܠܵܐ ܡܬܦܚܡܝܼܢ ܠܘܼܩܒܼܵܠ ܣܲܟܼܠܘܼܬܝ. :ܙܥܘܪ̈ܝܢ ܡܝ̈ܐ ܕܝܲܡܵܐ ܪܲܒܵܐ ܕܢܫܝܓܘܢܵܢܝ\nܘܠܵܐ ܡܬܚܣܹܐ ܥܘ̣ܠܵܐ ܕܩܢܘܿܡܝ ܒܐܪ̈ܥܢܝܵܬܐ. :ܪܲܒܐ ܗ̄ܝ̣ ܣܲܟܼܠܘܼܬܝ ܘܠܵܐ ܡܬ ܡܫܚܵܐ ܚܛܝܼܬܼܵܐ ܕܚ̇ܛܹܝܬ\nܘܙܥܘܿܪ ܝܲܡܵܐ ܕܢܫܝܼܓ ܨܐܬܼܐ ܕܥܘ̣ܠܵܐ ܕܩܢܘܿܡܝ. :ܚܙܵܝܗܝ ܨܒܼܝܢܵܐ ܗ̇ܘ ܕܚܙܐ ܠܹܗ ܥܕܠܐ ܢܚܛܐ\nܕܢܲܓܸܕ ܗܘ̤ ܠܹܗ ܐܝܟ ܕܝ̇ܢܐ ܠܚܲܝܵܒܼ ܢܦܫܵܐ. :ܚܙ̣ܝܗܝ ܕܐܬܡܟܲܟ ܘܢܦ̣ܠ ܠܸܒܹܗ ܡ̣ܢ ܬܘܼܟܼܠܹܗ\nܘܝܗܒ̣ ܠܹܗ ܐܝܕܵܐ ܕܕܠܡܵܐ ܢܸܦܣܘܿܩ ܣܒ̣ܪܐ ܕܚܲܝܵܘ̈ܗܝ. :ܪܡ̣ܙ ܠܹܗ ܪܡܙܵܐ ܠܐܣܝܵܐ ܕܐܬ̣ܐ ܕܢܚܠܸܡ ܟܸܐܒܹܗ\nܕܣܝܼܡ ܠܹܗ ܣܲܡܵܐ ܡܠܹ̈ܐ ܕܢܝܼ̇ܝܢ ܥܲܠ ܟܘܼܬܡ̈ܬܹܗ. :ܡܲܠܠ ܥܲܡܹܗ ܒܣܝܡܐܠܝܼܬ ܒܩܵܠ ܦܬܼܓܡܲܝ̈ܟ\nܘܐܦܠ ܒܐܸܕܢܵܘ̈ܗܝ ܣܒܪܬܵܐ ܕܚܲܝܹ̈ܐ ܕܚ̇ܢܝܢ ܡܓ̇ܢ. :ܓܠܝܼ ܘܐܡ̣ܪ ܠܹܗ ܐܝܬ ܗܘ̣ ܣܲܡܵܐ ܕܡܐܣܹܐ ܥܘ̣ܠܵܐ\nܐܸܢ ܝܗܒ ܐܲܢ̄ܬ ܛܝܼܡ̈ܐ ܬܘܵܬܼܵܐ ܘܚܫ̈ܐ ܕܢܦܫܵܐ.","english":"In a loud voice he revealed his sin before the Knower of All: \"I am the one who raged and raved, killed and subdued my transgression. I am the one who brought the arrow of sin against my mind and shattered my heart toward the forgiveness of vileness. I am the one who hid that I might seize the lawless one by the neck and concealed my confession in the hand of the lawless one. I am the one who buried the snares of the lawless one against the pure of heart, and I am the one who shed innocent blood without my being found out. Evil deceit hid from me the snare in the senses of the outer man, and my sin turned aside the garment of the face of the rib of the side. Sin stripped me of the garment of discernment, and I was not left when I drove the chariot on the path of wrath. I have sinned now, and the chariot does not suffice for the penalty, and my labors are many, not to be compared with my folly. The waters of the great sea of my agitation are small, and the sin of my standing is not hidden in the earths. Great is my folly, and the sin I sinned cannot be measured, and the sea of the agitation of the chaff of the sin of my standing is small. The one who saw him without sin desired to see him, that he might declare to him as one who knows the guilty soul. He saw that he was humbled and his heart fell from his trust, and he gave him a hand lest the hope of his life be cut off. He signaled a sign to the physician who came to heal his pain, that he might place for him a medicine of words that live upon his wounds. He spoke with him gently in the voice of your words, and he cast into his ears the hope of the life that is stronger than death. He revealed and said to him, 'There is a medicine that heals sin, if you give the price of confession and the pains of the soul.'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘ̣ܠܵܐ","severity":"info","text":"The Syriac ܥܘ̣ܠܵܐ (ʿawlā) is rendered 'sin' in the English draft, but its root meaning is 'injustice' or 'wrongdoing,' often with a legal or moral connotation. This aligns with the speaker's self-accusation of transgression.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܓܵܝܵܐ ܕܙܠܝܼܠܘܼܬܼܵܐ","severity":"info","text":"The phrase ܦܘܼܪܓܵܝܵܐ ܕܙܠܝܼܠܘܼܬܼܵܐ (purgāyā d-zlīlūtā) is translated 'forgiveness of vileness.' ܦܘܼܪܓܵܝܵܐ (purgāyā) can mean 'separation' or 'division,' but here it likely denotes 'forgiveness' or 'purging,' a rare usage in Syriac.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܵܐ ܙܲܟܝܵܐ","severity":"info","text":"The phrase 'innocent blood' (ܕܡܵܐ ܙܲܟܝܵܐ) echoes biblical language, e.g., Deuteronomy 19:10 (Peshitta) and Psalm 106:38, where shedding innocent blood is a grave sin. This reinforces the speaker's guilt.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܝܵܐ","severity":"info","text":"The 'physician' (ܐܣܝܵܐ, asyā) is a common metaphor in Syriac literature for Christ or a spiritual healer. Here, it likely refers to the prophet Samuel or a divine figure offering redemption, consistent with Narsai's homiletic style.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܢܐ ܐ̄ܢܐ","severity":"info","text":"The repeated phrase ܐ̄ܢܐ ܐ̄ܢܐ ('I am the one') structures the confession as a litany of self-accusation, a rhetorical device common in Syriac poetry to emphasize personal culpability.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܠܥܐ ܕܦܝܼܬܵܐ","severity":"caution","text":"The phrase ܐܠܥܐ ܕܦܝܼܬܵܐ (ʾelʿā d-pītā) is obscure; the English draft renders 'rib of the side,' possibly a metaphor for Eve or the body. The exact sense is uncertain and may be a textual corruption.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'physician' (ܐܣܝܵܐ) is ambiguous: it could be Samuel, a divine figure, or a metaphor for Christ. The reading taken follows the narrative context of David's confession.","The phrase ܐܠܥܐ ܕܦܝܼܬܵܐ ('rib of the side') is unclear; it may refer to Eve or a bodily metaphor, but the text is corrupt or obscure."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܡܠܸܠ ܪܘܼܚܵܐ ܒܟܸܢܵܪ ܢܵܬܢ ܥܲܡ ܒܲܪ ܐܝܫܲܝ\nܕܗܵܐ ܐܦܝܼܣܘܼܗܝ ܪ̈ܚܡܐ ܠܟܣܝ̇ܐ ܕܢܬܪܥܹܐ ܠܵܟ. :ܗܵܐ ܕܒܸܩ ܠܝܼ ܐ̄ܪܙܢܐܝܼܬ ܕܫܒܝܼܩ ܥܘ̣ܠܵܟ\nܘܠܵܐ ܡ̇ܐܬ ܐܢܬ ܚܠܵܦ ܣܡܠܘܼܬܵܟ ܐܲܝܟ ܡܵܠ ܕܣܒܼܪܬ. :ܗܵܐ ܟܠܝܗܝ ܪܸܡܙܵܐ ܠܩܣܟܘܢܵܪܐ ܢܡܣܝܵܐ\nܕܢܚܡܘܿܠ ܣܝܦܹܗ ܠܓܼܵܘ ܡ̣ܢ ܪ̈ܚܡܹܐ ܐܠܗ̈ܝܹܐܢ\n:ܡܵܘܬܼܵܐ ܕܚܝܼܠܵܐ ܡܛܝܲܒܼ ܗܘ̣ܵܐ ܠܵܟ ܡ̣ܢ ܢܵܡܘܿܣܵܐ\nܘܢܲܣܲܒܼ ܒܐܦܲܝ̈ܟ ܕܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܣܵܢܵܐܐ ܒܡܵܘܬܵܟ. ܗܝܘ̤ܘ ܨܵܕܵܟ ܒܝܲܕ ܫܘܼܓܫ̈ܘܗܝ ܕܢܚܕܐ ܒܫܸܦܒܵܟ:\nܘܐܸܢ ܡܐ̇ܬ ܐܢܬ ܣܓ̇ܐ ܓܘܼܡܕܵܐ ܠܘܼܩܒܵܠ ܟ̣ܐܢܹ̈ܐ. :ܠܸܐ ܝܗ̇ܒܢܵܐ ܐܲܬܼܪܵܐ ܠܓܼܘܼܡܕܹܗ ܠܡܬܪܘܪܒܘܼ\nܕܠܵܐ ܢܬܥܝܲܕ ܠܡܐܫܲܕ ܠܲܕܡܵܐ ܒܥܠܲܬܼ ܥܘ̣ܠܵܐ. :ܒܵܟ ܕܵܪܸܫܢܵܐ ܐܘܼܪܚܵܐ ܚܲܕܬܵܐ ܠܬܝܒܘܼܬܵܐ\nܕܢܒܗܲܬܼ ܒܝܼܫܵܐ ܟܕ ܡܬܚܢܢܝܢ ܒܪ̈ܚܣ ܒܛܲܝܒܘ. :ܒܵܟ ܨܐܪ ܐ̄ܢܐ ܨܠܡܵܐ ܦܲܐܝܵܐ ܕܫܸܡ ܛܲܝܒܘܼܬܼܵܐ\nܕܗܘܝܵܐ ܣܢܐܓܼܪܐ ܚܠܦ ܚܛܝܹ̈ܐ ܒܫܘܼܠܵܡ ܙܒܢ̈ܐ. :ܒܵܟ ܡܩܥܹܐ ܐ̄ܢܵܐ ܣܒܼܪܐ ܛܒܼܵܐ ܠܲܕܠܵܐ ܣܲܒܪܵܐ\nܕܣ̇ܓܹܝܢ ܪ̈ܚܡܹܐ ܠܥܘ̣ܠܵܐ ܕܐ̄ܢܫܐ ܘܚܝܐܝܢ ܡܓܼܢ. :ܝ̇ܕܥ̇ ܐ̄ܢܵܐ ܠܹܗ ܠܝܲܨܪܵܐ ܒܝܼܫܵܐ ܕܟܝ̣ܵܢ ܐ̄ܢܵܫܵܐ\nܕܡܚ̣ܝܠ ܣܓܝܼ ܠܡܥܙܝܘܼ ܩܕܼܵܡ ܚܘܬܚ̈ܬܹܐ. :ܒܵܟ ܣܐܡ ܐ̄ܢܐ ܚܡܝܼܪ ܚܲܝܘܼܬܵܐ ܕܡܲܚܐ ܠܐ̄ܢܫܵܐ\nܘܡ̣ܢ ܝܘܒܠܵܟ ܡܩܝܼܡ ܐ̄ܢܵܐ ܦܐܪܐ ܕܥ̇ܛܐ ܥܘ̣ܠܵܐ. :ܒܗܵܕܹܐ ܬܢܘܝܼ ܥܛܝܹܬ ܣܟܼܠܘܼܬܵܟ ܒܣܲܡܵܐ ܕܪ̈ܚܡܹܐ\nܕܐܕܪܘܿܫ ܐܘܼܪܚܵܐ ܩܕܵܡ ܗ̇ܘ ܕܐܬ̇ܐ ܠܡܫܒܲܩ ܥܘ̣ܠܵܐ. :ܡܢ̇ܟ ܕܢ̇ܚ ܗ̇ܘ ܕܡܬܠܚ ܫܛܪ ܚܝܒܹ̈ܐ\nܘܗܵܐ ܚܘܝܼܬܹܗ ܠܐ̄ܪܵܙ ܡܹܐܬܝܼܬܹܗ ܒܥ̣ܘܠܵܐ ܕܐܒܘܼܗܝ. :ܒܢܡܘܿܣ ܡܠܵܘ̈ܗܝ ܡܒܛܸܠ ܩ̈ܠܹܐ ܕܢܛܘܼܪܵܬܵܐ\nܘܡܨܲܚ ܟ̇ܬܒ ܚܢܵܢܵܐ ܘܪ̈ܚܡܹܐ ܠܓܼܵܘ ܡ̣ܢ ܣܸܦܪ̈ܵܘܗܝ.","english":"The Spirit spoke in a loud voice with the son of Jesse: \"Behold, I have opened the mercy of the Hidden One to you. Behold, I have received in a hidden manner that your transgression is forgiven, and you have not died because of your left-handedness as you expected. Behold, all the sign of the throne of the Messiah is hidden, that he has placed his sword within the divine mercies. The death of the mighty one was prepared for you from the Law, and it took hold of your face without being disturbed by a multitude at your death. Your righteousness stood by the disturbances of one of your tribes. And if you died, you would have increased the depth against the sorrows. The place does not give room for his depth to be magnified, so that it would not become accustomed to shedding blood on account of transgression. Through you, a new path to repentance is sought, which shames the evil one when it is adorned with mercies. Through you, a beautiful image of the name of grace is formed, which becomes a wall for sinners at the end of times. Through you, good hope is proclaimed to the hopeless, that mercies abound for the transgression of man and the life of the dead. I know the evil inclination that burns man, that it is very weak to resist before the lower ones. Through you, I place the ferment of life that gives life to man, and from your stream I raise the fruit that covers transgression. In this, your foolishness is covered with the medicine of mercies, so that a path may be shown before the one who comes to forgive transgression. From you, the one who is stretched out shines the sheet of debts, and behold, he has shown the mystery of his coming in the transgression of his father. With the Law, his words nullify the sounds of the mountains, and he writes a new writing of sin and mercies within his books.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The term ܪܘܼܚܵܐ (rūḥā) can mean 'Spirit' (as in Holy Spirit) or 'spirit' (as in a prophetic or angelic voice). Here it likely refers to a divine or prophetic spirit speaking to David.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܝܫܲܝ","severity":"info","text":"The phrase 'son of Jesse' (ܒܲܪ ܐܝܫܲܝ) identifies David, alluding to 1 Samuel 16 and the broader Davidic narrative. The passage reworks David's sin and repentance.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܡܠܘܼܬܵܟ","severity":"info","text":"The term 'left-handedness' (ܣܡܠܘܼܬܵܟ) may refer to David's sin with Bathsheba (often associated with left-handedness in Syriac exegesis) or to a moral failing. Narsai uses it as a metaphor for transgression.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܵܟ ... ܒܵܟ ... ܒܵܟ","severity":"info","text":"The repeated 'through you' (ܒܵܟ) clauses create a rhetorical pattern emphasizing David's role as a type or instrument of divine mercy and repentance. This anaphora structures the Spirit's speech.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܵܘܬܼܵܐ ܕܚܝܼܠܵܐ","severity":"info","text":"The 'death of the mighty one' (ܡܵܘܬܼܵܐ ܕܚܝܼܠܵܐ) may parallel the death of Goliath or of Saul, both of whom David faced. Narsai contrasts this with David's own spared life.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ","severity":"caution","text":"The word ܢܵܡܘܿܣܵܐ (here likely 'Law') is ambiguous: it could refer to the Mosaic Law or to a divine decree. The reading 'from the Law' is adopted, but the sense of 'prepared for you from the Law' is unclear.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Spirit' (ܪܘܼܚܵܐ) is ambiguous: it could be the Holy Spirit, a prophetic spirit, or an angelic voice. The reading as a divine or prophetic spirit is adopted.","The phrase 'death of the mighty one' (ܡܵܘܬܼܵܐ ܕܚܝܼܠܵܐ) is ambiguous: it may refer to Goliath, Saul, or a generic figure. The parallel with David's spared life is emphasized.","The term 'Law' (ܢܵܡܘܿܣܵܐ) is ambiguous: it could mean the Mosaic Law or a divine decree. The reading 'from the Law' is adopted, but the precise referent is unclear."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܒܕܡܗ ܟ̇ܬܒ ܫܛܵܪ ܚܐܪܘܼܬܼܵܐ ܠܒܢܲܝ̈ ܓܸܢܣܹ݂ܗ\nܘܡܬܠܚ ܠܗ̇ ܠܕܝܬܩܹܐ ܕܥܒܕܘܼܬ ܐ̄ܢܵܫܵܐ. :ܘܡܛܠܗܕܹܐ ܠܐ ܝܗ̇ܒܬܼ ܠܹܗ ܐܬܕܹܐ ܠܡܵܘܬܵܐ\nܕܢܸܩܛܘܿܠ ܚܝ̈ܟ ܒܥܠܲܬܼ ܥܵܘ̣ܠܵܐ ܕܥܒܼܘܼܬ ܥܒܼܕܹ̈ܐ. :ܒܥܠܲܬ ܥܘ̣ܠܵܐ ܗܘ̤ܘ ܡܝܘܬܐ ܥܒܼܕ̈ܐ ܠܡܘܬܐ\nܗܵܐ ܨ̇ܐܪ ܐ̄ܢܐ ܫܛܵܪ ܚܝܒܹ̈ܐ ܒܦܘܼܨܵܝ ܚܲܝܲܝ̈ܟ. :ܚܙܝܼ ܒܲܪ ܐܝܫܲܝ ܛܡܵܐ ܐܚܒܼܬܵܟ ܡܣܒ̇ܬ ܒܐܦܲܝ̈ܟ\nܘܫܪܹܝܬ ܢܡܘܿܣܝ ܕܐܲܢ̄ܬ ܠܐ ܬܗܘܹܐ ܥܒܼܕܵܐ ܠܡܵܘܬܐ. :ܐܦܠܐ ܢܵܡܘܿܣܝ ܠܵܐ ܒܲܛܠܬܹܗ ܡ̣ܢ ܬܒܥܬܹܗ\nܪ̈ܚܡܹܐ ܝܗܒ̇ܬ ܫܘܚܕܵܐ ܚܠܵܦܝܟ ܘܕܲܥܝܼܬܹܗ ܠܵܟ. :ܐܦ ܟܐܢܘܼܬܼܵܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܛܥܵܐ ܛܥܬ̤ ܥܘܼܗܕܢܵܗ̇\nܪܫܝܼܡ ܗ̄ܘ̣ ܒܣܸܦܪܵܗ̇ ܚܘܩܵܐ ܕܥܘ̣ ܠܵܟ ܥܲܡ ܟܠ ܕܚ̣ܛܘ. :ܗܪܟܵܐ ܠܚܬܗ ܠܫܸܡ ܣܟܼܠܘܼܬܵܟ ܡ̣ܢ ܢܡܘܿܣܵܐ\n:ܠܵܐ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܗ̇ܘ ܟܬܒܼܵܐ ܟܣܝܵܐ ܕܪ ܫܝܼܡ ܒܝܕܲܥܬܝ\n:ܗܵܐ ܫܒܼܝܼܩ ܥܘ̣ܠܵܟ ܒܡܠܹܐ ܙܒܼܢܵܐ ܠܦܘܼܬ ܢܡܘܿܣܵܐ\nܙܸܠ ܛܝܒܼ ܠܵܟ ܕܒܼܚܹ̈ܐ ܕܚܘܼܒܵܐ ܠܚ̈ܝܹܐ ܕܠܗܠ. :ܗܵܐ ܚܘܼܝܼܢܵܟ ܫܒܼܝܼܠ ܚܵܘܣܵܢܐ ܕܕܪܫܘܼܗܝ ܪ̈ܚܡܹܐ\nܚܙܘܩ ܒܹܗ ܒܥܡܠܵܐ ܘܐܠܸܦ ܐ̄ܢܫܵܐ ܠܡܪܕܵܐ ܥܡܵܟ. :ܗܵܐ ܝܗܒ̣ܬ ܠܵܟ ܐܝܼܕܼܵܐ ܕܣܒܼܪܐ ܕܬܦܢܐ ܠܚܲܝܹ̈ܐ\nܣܡܘܟ ܠܐܒܝܕ̈ܐ ܘܠܒܸܒ ܐܢܘܿܢ ܒܩܵܠ ܫܘܼܒܼܩܵܢܵܐ. :ܗܵܐ ܦܨܝܼܬܵܟ ܡ̣ܢ ܢܡܘܿܣܵܐ ܕܠܚܝܼܡ ܗ̄ܘ̣ܵܐ ܠܵܟ\nܦܨܵܐ ܛܠܝܼܡ̇ܐ ܡ̣ܢ ܛܵܠܘܿܡܵܐ ܘܚܘܢ ܘܐܬܪܚܲܡ܀ :ܫܡܲܥ ܚܛܝܵܐ ܕܡܝܼܬ ܒܲܚܛܝܼܬܼܵܐܗ ܩܵܠ ܫܘܒܼܩܢܵܐ\nܘܢܵܕ ܡ̣ܢ ܡܵܘܬܼܵܐ ܐܝܟ ܕܡ̣ܢ ܫܸܢܬܐ ܘܦܢܵܐ ܠܚܲܝܹ̈ܐ. :ܚܙܵܐ ܕܗܘ̤ܵܘ ܠܹܗ ܣܢܐ ܓܼܪܹ̈ܐ ܒܕܝܼܢܵܐ ܚܠܵܦ ܣܲܟܼܠܘܼܬܹܗ\nܘܫܪܝܼ ܕܢܦܝܣ ܕܢܦܢܐ ܠܕܲܪܓܼܐ ܕܪܫܢܘܼܬܹܗ. :ܡܐܩܢܲܛ ܗ̄ܘ̣ܵܐ ܕܕܵܡ ܠܐ ܡܚܬܡ ܫܛܵܪ ܫܘܒܼܩܢܹܗ\nܘܡܬܟܫܲܦ ܗ̄ܘ̣ܵܐ ܕܢܪܡܹܐ ܐܝܕܵܐ ܪܡܵܙܐ ܚܠܵܦܵܘܗܝ.","english":"In his blood he wrote a charter of freedom for the sons of his race, and he tore up the covenant of servitude of the human race. And because of his zeal he did not give him over to death, for the slaying of the living by the cause of iniquity that made servants. The cause of iniquity was making servants liable to death. Behold, the man has become a charter of the guilty for the ransom of your life. See, son of Jesse, your impurity has been cast in your face, and I have loosed my law so that you may not be a servant to death. Nor have I abolished my law from its demand; I gave mercy as a bribe on your behalf and for your sake. Even grief was not able to forget her memory; the decree that was for you with all who sinned was inscribed in her book. Here the name of your folly was erased from the law. It was not from that hidden book that was placed in my knowledge. Behold, your iniquity is forgiven by the fullness of the offering before the law. Go, prepare for yourself the sacrifices of love for the life to come. Behold, your life has taken the path of the mercy of his compassion. Travel on it with labor and teach the human race to submit with you. Behold, I have given you a hand of hope that you may attain life. Lean on the lost and strengthen the heart of man with the voice of forgiveness. Behold, you are freed from the law that was established for you. Free the oppressed from the oppressor, and live and have mercy. Hear, O sinner who died in his sin, the voice of forgiveness, and flee from death as from a garment, and turn to life. See that he had a measure of coals in the furnace on account of his folly, and he began to agree that he would attain the rank of his wickedness. He was careful that the blood not seal the charter of his forgiveness, and he was anxious that he might cast a sign of the hand on his behalf.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܛܵܪ ܚܐܪܘܼܬܼܵܐ","severity":"info","text":"The phrase 'charter of freedom' (šṭār ḥērūṯā) inverts the expected legal metaphor: David's blood writes a manumission document for his kin, contrasting with the 'covenant of servitude' (dītīqē d-‘aḇḏūṯā) that bound humanity.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘ̣ܠܵܐ","severity":"info","text":"The term ‘awlā (iniquity) is repeated to link the 'cause of iniquity' (b-‘ellat ‘awlā) that enslaves with the 'iniquity' that is forgiven; Narsai plays on the root to contrast divine mercy with legalistic condemnation.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܝܫܲܝ","severity":"info","text":"The address 'son of Jesse' (bar Išay) identifies David, alluding to 1 Samuel 16 and the broader narrative of David's sin with Bathsheba and his repentance, which Narsai reinterprets as a type of forgiveness.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܛܵܪ ܫܘܒܼܩܢܹܗ","severity":"info","text":"The 'charter of his forgiveness' (šṭār šūḇqāneh) evokes the Syriac legal practice of a written manumission or pardon document; Narsai uses this imagery to depict divine absolution as a formal, irrevocable act.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ","severity":"info","text":"The repeated exclamation 'Behold' (hā) structures the passage as a series of divine pronouncements, each introducing a new aspect of the forgiveness granted to David, creating a rhetorical crescendo.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܐܩܢܲܛ","severity":"caution","text":"The verb mēqṭaṭ (was careful) is uncertain; the Syriac may be corrupt or a rare form. The context suggests David's anxiety that his blood not seal the charter, but the exact sense is debated.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'measure of coals in the furnace' (s‘ā garrē b-dī‘ā) is obscure; it may be a metaphor for punishment or purgation, but the exact referent is unclear.","The identity of the 'oppressor' (ṭālōmā) and 'oppressed' (ṭlīmā) is ambiguous; they may refer to Saul and David or to a general moral typology."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܦܢ̣ܐ ܕܢܪܟܸܒ ܩ̈ܠܐ ܚܢܝܼܓ̈ܐ ܒܟܸܢܵܪ ܡܸܢܵܘ̈ܗܝ:\nܕܟܒܪ ܢܦܢܐ ܠܦܪ ܗܣܝܵܐ ܕܠܘܵܬ ܡܵܪܹܗ. :ܒܩܸܢܛܵܐ ܫܪܹܐ ܗ̄ܘ̣ܵܐ ܟܲܕ ܛܵܒܼ ܩܲܒܸܿܠ ܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܗ\n:ܘܠܵܐ ܫ̇ܠܐ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܕܢܲܟܢܸܫ ܣܢܸܐܓܪܹ̈ܐ ܚܠܵܦܵܘܞܝ\n:ܓܠܝܵܐ ܗ̄ܘ̣ܵܬ ܠܹܗ ܟܲܕܼ ܛܵܒܼ ܩܲܒܸܠ ܫܪܝ ܣܟܼܠܘܼܬܹܗ\nܕܕܵܡ ܠܐ ܫܘܐ ܢܦܥܐ ܢܗܲܠܸܠ ܪܘܼܚܢܵܐܝܼܬ. :ܐܵܦ ܗܵܕܹܐ ܡܬܟܫܲܦ ܗ̄ܘ̣ܵܐ ܒܩܵܠ ܚܢ̈ܓܼܬܐ\nܕܢܩܘܵܫ ܕܪܚܵܐ ܒܟܸܢܵܪ ܢܦܫܹܗ ܐܝܟ ܕܒܩܕܡܵܐ\n:ܚܙ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܕܲܪܓܝܼܓ ܚܨܪܹܗ ܕܢܬܪܓܸܡ ܒܹܗ\n:ܘܦܢܐ ܝܗ̤ܝ ܠܹܗ ܚܝܹܠ ܒܘܕܩܵܐ ܕܥܬܼܝܼܕ̈ܬܵܐ\n:ܢܣܲܒܼ ܡܘܗܒܼܬܵܐ ܕܫܪܝܵܐ ܗ̄ܘ̣ܵܬ ܒܹܗ ܩܕܵܡ ܣܲܟܼܠܘܼܬܹܗ\nܘܫܪܝ ܙܡ̇ܪ ܪܘܚܢܐܝܼܬ ܩ̈ܠܐ ܚܢܝܼ̈ܓܹܐ. :ܥܕܡܵܐ ܠܐܡܬܝ ܬܸܛܥܝܼܢܝ ܡܪܝܵܐ ܐܲܝܟ ܕܠܲܒܝܼܫܵܐ\nܥܕܡܵܐ ܠܐܡܲܬܝ ܬܗܩܟ ܐܦܝ̈ܟ ܡ̣ܢ ܒܲܪ ܒܲܝܬܵܟ. :ܥܕܡܵܐ ܠܐܡܬܝ ܬܣܝܼܡ ܬܟܼܪܝܼܬܐ ܒܓܼܵܘ ܚܘܫܒܲܝ̈\n:ܡܕ ܚ̇ܙܐ ܐ̄ܢܵܐ ܚܣܕܵܐ ܕܣܟܼ̈ܠܹܐ ܕܡܡܲܩܝܼܢ ܒܝܼ\n:ܐܠܵ[ܗ]ܝ ܐܲܠܵܗܝ ܠܡܵܢܵܐ ܫܒܩܬܢܝ ܡ̣ܢ ܪ̈ܕܘܿܦܲܝ\nܘܐܪܚܸܩ ܥܘܼܕܪܵܢܝ ܒܡܲܡܠܠܐ ܣܲܝܢܵܐ ܕܡܠܠ ܣܦܘ̈ܬܝ. :ܝ̇ܕܥ ܐܢ̄ܐ ܓܹܝܪ ܕܥܘ̣ ܠܗ̇ ܫܩܠܗ̇ ܠܙܟܘܼܬܝ ܡ̣ܢ ܪܸܫܝ\nܘܥܲܠ ܗ̇ܝ ܪܕܦ ܣܢܵܐܐ ܠܚܲܝ̈ ܕܠܵܐ ܚܵܘܿܣܵܢܵܐ. ܠܵܐ ܛܠܝܵܐ ܠܝܼ ܕܡܛܠ ܣܲܟܼܠܘܼܬܝ ܐܘܼܠܨܢܲܝ̈. :ܘܫܪܝܼܪܵܐ ܠܝܼ ܕܚܵܘ ܒܲܝ̈ ܐܥܝܼܪܘ ܩܐܪܣܵܐ ܠܘܼܩܒܵܠܝ\nܠܵܘ ܥܘܕܪܢ̇ܐ ܕܲܠܘܹܐ ܗ̄ܘ̣ܵܐ ܠܝܼ ܙܥܲܪ ܘܐܸܬܒܲܨܲܪ. :ܐܢܐ ܗ̄ܘ̣ ܕܙܥܪܬ ܡ̣ܢ ܛܘܝܒܼܵܐ ܕܪܸܚܡܵܬ ܕܩܘܼܫܬܼܵܐ\nܡܦܣ ܐ̄ܢܵܐ ܕܚܛܝܬ ܘܡܸܛܠ ܣܲܟܼܠܘܼܬܝ ܡܸܬܢܓܕ ܐ̄ܢܵܐ. ܘܠܵܘ ܥܲܠ ܢܕܕ̈ܝ ܡܬܟܫܲܦ ܐ̄ܢܵܐ ܐܸܠܵܐ ܥܲܠ ܥܵܘ̣ܠܵܝ.","english":"He wove together harsh sounds in the strings of his lyre,  \nand he forgot the covenant of peace with his Lord.  \nWith the knife he loosed, while it was good, he received the forgiveness of his iniquity,  \nand he did not cease from the one who would shake the foundations in their place.  \nIt was clear to him, while it was good, he received the beginning of his folly,  \nthat blood is not equal to the deed, and he rejoiced spiritually.  \nEven this he was eager for with the voice of the harsh sounds,  \nthat he might string the bow of the spirit in his own person as before.  \nHe saw the Creator of the trembling of his heart, that he might interpret through it,  \nand he gave him power in the order of the future things.  \nHe took the gift that was loosed in him before his folly,  \nand he began to sing spiritually harsh sounds.  \nUntil when, O Lord, will you be angry like a madman?  \nUntil when will you turn your face from the son of your house?  \nUntil when will you place forgetfulness within his thoughts?  \nFrom what I see, the shame of the fools that humiliates me.  \nMy God, my God, why have you left me among my pursuers,  \nand removed my help in the speech of the weapon that spoke from my lips?  \nI know, indeed, that she has taken my victory from my head,  \nand upon that a multitude pursues the life that is without loss.  \nIt is not hidden from me that because of my folly my afflictions,  \nand it is true to me that my enemies have stirred up a quarrel against me.  \nThe help that was due to me was small and diminished.  \nI am the one who was diminished from the goodness of the mercies of truth.  \nI confess that I have sinned, and because of my folly I am punished.  \nAnd it is not for my sake that I am eager, but for my iniquity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker weaves harsh sounds on his lyre, forgetting his covenant with the Lord, then uses a knife to loosen something, receiving forgiveness for iniquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܢ̣ܐ","severity":"info","text":"The Syriac term ܦܢ̣ܐ (pʿā) likely means 'he wove' or 'he composed,' referring to the crafting of music or poetry, a key action in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܵܐ","severity":"info","text":"The address 'O Lord' (ܡܪܝܵܐ) and the plea 'My God, my God' echo Psalm 22:1-2, where David laments abandonment, fitting the Davidic context of Narsai's work.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a prominent Syriac poet and theologian of the Church of the East, known for metrical homilies. This passage reflects his typological treatment of David as a figure of sin and repentance.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narration of David's actions to a first-person lament (beginning 'Until when, O Lord'), marking a structural turn to direct speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܦܢ̣ܐ, ܟܸܢܵܪ) and possible scribal errors, making the precise sense of some phrases ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who would shake the foundations' is unclear; it may refer to a demonic or internal force.","The phrase 'the gift that was loosed in him before his folly' could refer to prophetic or poetic inspiration, but the exact referent is ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":":ܗܵܕܹܐ ܒܠܚܘܿܕ ܡܦܝܼܣ ܐ̄̈ܢܵܐ ܠܪܸܡܙܵܐ ܕܡܢܓܕ ܠܝܼ\nܕܠܵܐ ܩܲܫܝܵܐܝܼܬ ܢܗܘܹܐ ܡܲܪܕܘܬܝ ܐܸܠܵܐ ܒܚܵܣܵܢ. :ܠܵܐ ܠܲܡ ܬܟܣܢܝ ܡܵܪܝܵܐ ܒܪܘܓܼܙܵܐ ܥܲܙܝܼܙܵܐܝܼܬ\nܘܠܵܐ ܬܚܘܹܐ ܠܝܼ ܐܦܹ̈ܐ ܕܚܸܡܬܵܐ ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ. :ܒܢܓܕܵܐ ܢܚܲܝ̈ܐ ܪܕܝܼܢܝ ܐܲܝܟ ܕܦܐܐ ܠܒܣܝܼܡܘܼܬܵܟ\nܕܕܠܡܵܐ ܢܘܠܸܕ ܚܲܫܵܐ ܕܡܲܪܕܘܼܢܝ ܪܛܢܵܐ ܣܢܝܵܐ. :ܚܫܵܐ ܪܒܵܐ ܛܥܝܼܢ ܗ̄ܘ̣ܵܐ ܟܹܐܢܵܐ ܒܓܼܵܘ ܪܥܝܢܹܗ\nܟܕ ܛܵܒܼ ܫܡܥܗ̇ ܠܗ̇ܝ ܒܪܬ ܩܵܠܵܐ ܕܫܒܝܼܩ ܥܵܘ̣ܠܵܟ. :ܐܘ ܙܕܝܼܩܵܐ ܕܝܗ̣ܒ ܠܹܗ ܪܸܡܙܵܐ ܫܛܪ ܚܘܒ̈ܬܹܗ\nܘܗ̣ܦܟ ܣܡܹܗ ܬܚܬ ܟܐܢܘܼܬܼܵܐ ܐܝܟ ܚܝܼܒܵܐ.܆\n:ܐܘ ܐܲܬܠܝܟܵܐ ܕܚܒܼ ܒܐܓܼܘܢܵܐ ܘ̣ܣܡܟܗ ܪܸܡܙܵܐ\nܘܠܵܐ ܨܒܼܐ ܕܢܣܝܼܡ ܟܠܝܼܠ ܫܘܼܒܩܢܵܐ ܕܠܐ ܙܟܼܘܬܵܐ. :ܐܘ ܥܝܼܪ ܟܠܫܵܥ ܕܛܒܼܥ ܩܲܠܝܼܠ ܒܫܢܵܬܐ ܕܥܵܘ̣ܠܵܐ\nܘܠܵܐ ܣܟܡ ܥܡܠܹ̈ܐ ܕܫܒܚ̈ܬܹܗ ܠܘܼܩܒܼܵܠ ܥܘ̣ܠܵܐ. :ܬܵܘ ܚܛܝ̈ܐ ܚܙ̣ܵܘ ܚܛܝܵܐ ܕܚܛܐ ܘܲܦ̣ܫܵܐ\nܘܩܘܫ ܒܕܡܘܼܬܹܗ ܒܬܪܲܥ ܪ̈ܚܡܹܐ ܕܪܸܡܙܵܐ ܟܹܐܢܵܐ. :ܬܵܘ ܙܕܝܼܩ̈ܐ ܚܙ̣̱ܵܘ ܙܕܝܼܩܵܐ ܕܚܵܒܼ ܒܚܛܝܬܵܐ\nܘܛܪܘ ܣܝܡ̈ܬܐ ܕܪ̈ܥܝܢܲܝܟܿܘ ܡ̣ܢ ܓܲܢܵܒܼܵܐ. :ܬܵܘ ܦܪ̈ܘܿܫܹܐ ܚܙ̣ܵܘ ܚܲܙܝܵܐ ܕܚܵܪ ܘܐܣܬܡܝ\nܘܲܥܡܲܨܘ ܥܝܢܹ̈ܐ ܕܚܘܫܒܲܝ̈ܟܘܿܢ ܡ̣ܢ ܣܢܝ̈ܬܐ. :ܐܸܢ ܚܲܙܝܵܐ ܕܣܬܝܪ̈ܬܵܐ ܦܗ̣ܵܐ ܒܲܚܝܵܪܹܗ\nܡ̇ܢ ܠܵܐ ܢܪܡܹܐ ܢܚܬܼܵܐ ܢܟܼܦܵܐ ܥܲܠ ܒܒ̈ܬܹܗ. :ܐܢ ܩܕܝܼܫܵܐ ܛܡܐ ܢܦܫܹܗ ܒܚܸܙܘܵܐ ܕܐܦܹ̈ܐ\nܡ̇ܢ ܠܐ ܢܛܲܟܸܣ ܪܲܗܛܵܐ ܕܥܲܝܢܵܘ̈ܗܝ ܡ̣ܢ ܬܘܼܩ̈ܠܬܐ. ܐܸܢ ܓܢ̄ܒܪܵܐ ܣܚܦܬܹܗ ܐܸܠܥܵܐ ܪܦܝܬ̣ ܓܘܼܫܡܵܐ:\nܡ̇ܢ ܠܵܐ ܢܙܝܼܢ ܙܘܥܝ̈ ܢܲܦܫܹܗ ܠܘܼܩܒܼܵܠ ܚܵܘܝܵܐ. :ܕܘܝܼܕ ܢܗܘܹܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩܕܼܵܡ ܚܙ̈ܝܹܐ\nܘܒܹܗ ܢܗܒܩܘܿܢ ܬܓܼܘܡ̈ܐ ܕܟܹܐܢܹ̈ܐ ܘܕܚܛܝܹ̈ܐ.","english":"This alone is sufficient to appease the sign of the one who cut me down, that my rebellion might not be harsh but rather in loss. Do not hide, my Lord, in fierce anger, and do not show me the face of wrath without a door. In treachery, my life is pursued as is fitting for your sweetness, lest the pain of my rebellion produce a hidden plan. A great sorrow was lost, the mourner in his mind, when he heard that voice, \"Your iniquity is forgiven.\" O righteous one who gave him the sign of the cancellation of his debts, and turned his name under mourning like a guilty one. O one who cast lots, who loved in the bosom and established the sign, and did not wish to place a crown of forgiveness without victory. O ever-watchful one who immersed a little in the hours of iniquity, and did not arrange the labors of his praises against iniquity. Come, sinners, see the sinner who sinned and remained, and direct yourselves in his likeness at the gate of the mercies of the mournful sign. Come, righteous ones, see the righteous one who loved in sin, and guard the treasures of your minds from the robber. Come, discerning ones, see the seer who looked and was blinded, and strengthen the eyes of your thoughts from the mysteries. If the seer of hidden things is ashamed in his vision, how will he not cast a stone of shame upon his doors? If the holy one defiles himself in the vision of faces, how will he not order the course of his eyes from stumbling blocks? If a man's overthrow is a weak limb of the body, how will the movements of his soul not tremble against the void? David became like a mirror before the seers, and in him the patterns of the mourners and the sinners are imprinted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) can mean 'sign', 'gesture', or 'type/prophetic symbol'. In Narsai's exegetical poetry, it often denotes a divine signal or typological foreshadowing, here likely the sign of forgiveness given to David.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܼܗܒ ܠܹܗ ܪܸܡܙܵܐ ܫܛܪ ܚܘܒ̈ܬܹܗ","severity":"info","text":"The phrase 'gave him the sign of the cancellation of his debts' alludes to the biblical account of Nathan's parable and David's repentance (2 Sam 12:13; Ps 51), where divine forgiveness is conveyed through a prophetic sign.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܘܝܼܕ ܢܗܘܹܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ","severity":"info","text":"Narsai presents David as a 'mirror' (ܡܲܚܙܝܼܬܼܵܐ) for seers, a common homiletic trope in Syriac literature where biblical figures serve as moral exemplars. This reflects the didactic purpose of the memrā.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܚܛܝ̈ܐ ... ܬܵܘ ܙܕܝܼܩ̈ܐ ... ܬܵܘ ܦܪ̈ܘܿܫܹܐ","severity":"info","text":"The triple invocation 'Come, sinners... Come, righteous ones... Come, discerning ones' is a rhetorical device structuring the passage as a series of exhortations, typical of Narsai's homiletic style to engage different audiences.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܢ ܚܲܙܝܵܐ ܕܣܬܝܪ̈ܬܵܐ ܦܗ̣ܵܐ ܒܲܚܝܵܪܹܗ","severity":"caution","text":"The phrase 'If the seer of hidden things is ashamed in his vision' is textually uncertain; the verb ܦܗ̣ܵܐ (pahā) may be corrupt or a rare form. The sense of shame or confusion is inferred from context but not fully secure.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܢ ܩܕܝܼܫܵܐ ܛܡܐ ܢܦܫܹܗ ܒܚܸܙܘܵܐ ܕܐܦܹ̈ܐ","severity":"info","text":"The conditional 'If the holy one defiles himself...' parallels the preceding line about the seer, forming a pair of rhetorical questions that underscore the paradox of a holy figure's moral lapse, a theme in Narsai's treatment of David.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who cut me down' (ܡܢܓܕ ܠܝܼ) is ambiguous; it may refer to God, a prophetic figure, or David's own conscience.","The phrase 'without a door' (ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ) is obscure; it may mean 'without escape' or 'without cause'.","The term 'hidden plan' (ܪܛܢܵܐ ܣܢܝܵܐ) could refer to a secret scheme or a divine mystery."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":":ܠܐ ܢܸܫܬܒܗܲܕ ܐܝܢܵܐ ܕܙܲܕܝܼܩ ܐܝܟ ܗ̇ܘ ܕܐܲܡܠܸܟ\nܘܠܵܐ ܢܬܪܦܐ ܐܝܢܵܐ ܕܚܛܝ ܐܲܝܟ ܗ̇ܘ ܕܐܒܕ. :ܟܐܢܵܐ ܢܛܪ ܓܙ̈ܝ ܢܦܫܹܗ ܡ̣ܢ ܫܘܒܼܗܪܵܐ\nܐܵܦ ܚܛܝܵܐ ܢܥܨܘܿܒܼ ܟܸܐܒܹܗ ܒܬܝܒܘܼܬܼܵܐ. :ܠܢܝܼܫܵܐ ܕܩܘܼܫܬܵܐ ܢܚܢܐ ܟܠܢܵܫ ܒܙܘܥܹ̈ܐ ܘܪܸ̈ܓܼܫܹܐ\nܕܢܬܘܹܐ ܠܡܣܲܒܼ ܟܠܝܼܠ ܙܟܘܬܵܐ ܕܠܵܐ ܡܬܚܒܲܠ܀","english":"Do not be ashamed, the sign of the righteous, like the one who reigned; and do not be cast down, the sign of the sinner, like the one who perished. The just man guards his members from pride; even the sinner conceals his pain in humility. The man of truth hides every contest in movements and feelings, that he might be able to receive the crown of victory that is not corrupted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܢܸܫܬܒܗܲܕ","severity":"info","text":"The opening phrase 'Do not be ashamed' addresses the 'sign of the righteous' as a personified emblem, contrasting with the following 'sign of the sinner'.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܝܼܩ","severity":"info","text":"The term 'righteous' (zaddiq) is a key ethical category in Syriac tradition, often linked to biblical figures like David, who is the implied subject of the poem.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܗ̇ܘ ܕܐܲܡܠܸܟ","severity":"info","text":"The phrase 'like the one who reigned' likely alludes to King David, whose reign is a central theme in Narsai's poem, contrasting with Saul who perished.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܗ̇ܘ ܕܐܒܕ","severity":"info","text":"The parallel between 'the one who reigned' and 'the one who perished' mirrors the biblical fates of David and Saul, reinforcing the poem's moral contrast.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܐܢܵܐ ܢܛܪ ܓܙ̈ܝ ܢܦܫܹܗ","severity":"info","text":"The passage shifts from direct address to a generalizing statement about 'the just man' and 'the sinner', forming a chiastic structure that balances pride and humility.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܟܠܝܼܠ ܙܟܘܬܵܐ","severity":"info","text":"The 'crown of victory' is a common metaphor in Syriac ascetic literature, symbolizing spiritual triumph over sin, as seen in works by Ephrem and later Narsai.","cites":[{"key":"ed:dsc-102","label":"source edition: On David and Saul","url":"https://syriaccorpus.org/102"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܢܸܫܬܒܗܲܕ may be a variant of ܫܬܒܗܲܕ), but the overall sense is clear."],"confidence":"high","notes":[]}]}