{"slug":"dsc-103","id":"syriac:dsc:dsc-103","title":"On Solomon","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:19Z","cost_usd":0.009209},"source":{"registry_id":"syriac:dsc:dsc-103","work_id":"dsc-103","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/103"},"stats":{"passages":14,"english_words":4750,"coptic_letters":0,"commentary_units":79,"commentary_kinds":8,"derived_notes":5,"ambiguities":23,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"dsc-103","abstract":"This metrical homily (memra) attributed to Narsai treats Solomon typologically as a prefiguration of Christ and the Church, rather than as a historical figure. Delivered likely in the School of Nisibis, it reflects East Syriac exegetical and liturgical traditions. The work is preserved in late manuscripts (13th–14th c.) and its attribution to Narsai (d. ca. 500) is traditional but not securely established before the medieval period. The text interprets Solomon's anointing and kingship as types of Christ's messianic anointing, employing Christological readings common in Syriac tradition. Its transmission in liturgical manuscripts for the season of the Holy Cross shaped its textual stability, though the edition relies on a single witness without collation of variants.","historical_context":"The memra is attributed to Narsai (d. ca. 500), a leading theologian and teacher at the School of Nisibis, a major center of East Syriac Christianity in the Sasanian Empire. The work likely dates to the second half of the fifth century, when Narsai was active. The School of Nisibis was known for its Antiochene exegesis and typological interpretation of the Old Testament. The memra form—a verse homily for liturgical use—was characteristic of Narsai and his circle. The text survives in East Syriac liturgical manuscripts, often read during the season of the Holy Cross or commemorations of Solomon, indicating its integration into the liturgical cycle. The earliest extant manuscripts are from the 13th–14th centuries, and the attribution to Narsai, while plausible given style and content, is not confirmed by contemporary witnesses. The work's transmission in a liturgical context likely contributed to its textual stability, but the lack of collated variants means the edition may not represent the earliest recoverable form.","significance":"This memra exemplifies the typological exegesis of the School of Nisibis, where Old Testament figures like Solomon were read as prefigurations of Christ. It illuminates East Syriac liturgical practice and Christological interpretation in the late antique Sasanian context. The work also contributes to understanding the development of the memra genre and the reception of Narsai's corpus.","timeline":[{"date":"ca. 399–500","event":"Life of Narsai, traditional author of the memra"},{"date":"Second half of 5th c.","event":"Probable composition of the memra in the School of Nisibis"},{"date":"5th–6th c.","event":"Transmission and use in East Syriac liturgical settings"},{"date":"13th–14th c.","event":"Earliest extant manuscript witnesses"},{"date":"Medieval period","event":"Attribution to Narsai becomes traditional in manuscript headings"}],"relations":[{"work":"1 Kings 1:28–40","relation":"Biblical source for David's transfer of kingship to Solomon","key":"","label":null,"url":null},{"work":"Narsai's memre on other Old Testament figures","relation":"Part of a larger homiletic cycle on typological figures","key":"","label":null,"url":null},{"work":"East Syriac liturgical texts for the Holy Cross","relation":"Liturgical context for the memra's use","key":"","label":null,"url":null},{"work":"Syriac exegetical tradition (e.g., Ephrem, Theodore of Mopsuestia)","relation":"Influences on Narsai's typological method","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the traditional author"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for the work's composition"},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition preserving the memra"},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used in the work"},{"key":"ed:dsc-103","label":"DSC 103","url":"https://syriaccorpus.org/103","reason":"Edition of the work used for this dossier"}],"cautions":["Attribution to Narsai is traditional but not securely established by external witnesses before the medieval period.","The edition is based on a single manuscript witness (likely 13th–14th c.) without collation of variants, so the text may not represent the earliest recoverable form.","The memra's liturgical use may have shaped its transmission and textual stability, but the extent of later editorial intervention is unknown."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000497,"generated":"2026-11-15T01:53:54Z"},"checks":{"work":"dsc-103","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":79,"english_words":4750,"source_letters":12672,"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 metrical homily (memra) attributed to Narsai, likely delivered in the School of Nisibis. It treats Solomon typologically, not as a historical figure, but as a type of Christ and the Church.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Narsai (d. ca. 500) is traditional but not securely established by external witnesses before the medieval period. The memra form and theological content are consistent with his school, but direct manuscript evidence is late.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra is preserved in East Syriac liturgical manuscripts, often read during the season of the Holy Cross or in commemorations of Solomon. Its use in the liturgy shaped its transmission and textual stability.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition is based on a single manuscript witness (likely 13th–14th c.). Variant readings from other known copies are not collated, so the text may not represent the earliest recoverable form of the memra.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 14 narrative."},{"kind":"caution","severity":"caution","text":"5 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":14},"term_index":[],"citations":{"ed:dsc-103":{"label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܫܠܹܝܡܘܿܢ ܘܥܲܠ ܓܒܝܼܬܹܗ ܘܥܲܠ ܕܝܢܘܼܬܹܗ\n܀ ܢܘ܀ ܕܥܲܠ ܫܠܹܝܡܘܿܢ܀ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ܀ :ܡܹܐܡܪܵܐ ܕܚܲܡܫܝܼܢ ܘܸܫܬܼܵܐ\nܕܲܥܒܝܼܕ ܠܹܗ ܥܲܠ ܫܠܹܝܡܘܿܢ ܘܥܲܠ ܓܒܝܼܬܹܗ ܘܥܲܠ ܕܝܢܘܼܬܹܗ܀ :ܕܘܝܼܕ ܡܲܠܟܵܐ ܫܩ̣ܠ ܫܘܠܛܢܵܐ ܕܡܠܟܘܼܬ ܥܵܠܲܡ\nܘܝܗܒܹܗ ܠܒܼܪܗ ܕܠܵܐ ܢܬܕܓܲܠ ܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ. :ܚܙ̣ܵܐ ܒܲܪ ܐܝܫܲܝ ܕܒܝܘܒܠܹܗ ܟܣܹܐ ܡܘܼܠܟܵܢܵܐ\nܘܙܗܪ ܠܲܒܼܪܗ ܕܠܵܐ ܢܬܪܦܹܐ ܘܒܘܒܸܕ ܕܲܪܓܹܗ. :ܫܡܲܥ ܕܠܥܠܲܡ ܡܬܝܼܚ ܗ̄ܘ̣ ܫܒܼܛܵܐ ܕܪܹܫܢܵܘܼܬܹܗ\nܘܩܲܕܸܡ ܝܗܒܗ ܬܓܹܗ ܠܒܼܪܗ ܒܲܥܬܝܼܕܘܼܬܼܵܐ. :ܒܚܵܝܵܘ̈ܗܝ ܝܗܒ̣ܠܗ ܬܓܼܐ ܕܝܗ̣ܒܠܹܗ ܡܲܠܟܵܐ ܕܥܲܠ ܟܠ\nܕܚ̣ܙܵܐ ܕܥܬܝܕ ܒܝܼܫܐ ܠܡܸܚܛܲܦ ܪܒܘܼܬ ܕܪܓܹܗ. :ܛܒܼܥܗ ܠܬܓܹܗ ܒܛܝܒܼܥܵܐ ܕܡܸܫܚܵܐ ܕܠܵܐ ܢܸܫܬܚܠܲܦ\nܘܒܸܚܙܹܐ ܒܝܼܫܵܐ ܘܢܚܕܐ ܒܒܸܙܚܵܐ ܕܫܘܘܕܵܝ ܡܪܹܗ. :ܒܡܫܚܵܐ ܕܩܘܕܫܵܐ ܛܒܼܥܹܗ ܠܬܵܓܹܗ ܡܲܠܟܵܐ ܢܒܼܝܼܬܼܵܐ\nܕܠܵܐ ܢܟܘܢܝܗܝ ܢܟܼ̈ܠܐ ܨܢܝ̈ܥܹܐ ܕܢܟܘܠܬܢܹ̈ܐ. :ܡܦ̣ܣ ܗ̄ܘ̣ܵܐ ܟܐܢܵܐ ܕܕܪܐܐܚ̇ܕ ܒܪܹܗ ܥܲܡ ܒܝܼܫܵܐ\nܘܩܕܡ ܡܫܚܗ ܕܬܫܲܪܲܥ ܡܢܗ ܐܝܕܵܐ ܕܒܝܼܫܵܐ. :ܠܫܠܝܡܘܿܢ ܝܗܒ̣ ܬܓܼܐ ܘܕܲܪܓܼܵܐ ܕܪܫܢܘܼܬܼܵܐ\nܕܢܗܘܹܐ ܫ̇ܠܡ ܫܡܹܗ ܒܥ̇ܒܕܐ ܠܫܝܢܵܐ ܕܐ̄ܢܫܵܐ. :ܫܝܢܵܐ ܪܵܒܵܐ ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܒܫܡܵܐ ܕܐܬܢܬܝܼ ܠܹܗ\nܘܓܼܠܝܗܝ ܕܵܘܝܼܕ ܒܬܵܓܼܵܐ ܘܕܪܓ̣ܐ ܕܐܓܥܸܠ ܒܐܝܼܕܵܘ̈ܗܝ. :ܫܡܹܗ ܩܕܡܝܵܐ ܪܚܝܼܡ ܠܐܠܵܗܵܐ ܩܪ̣ܝܗܝ ܓܸܠܝܢܵܐ\nܘܫܡܵܐ ܐ̄ܚܪܢܐ ܪܚ̇ܡ ܫܲܝܢܵܐ ܕܒܢܝ̈ܫܐ. :ܫܡܗ̈ܐ ܕܐܢܹ̈ܐ ܐܬܟܢܝܼܘ ܠܹܗ ܒܢܒܝܼܘܼܬܼܵܐ\nܚܲܕ ܡ̣ܢ ܢܵܬܲܢ ܘܚܲܕ ܡ̣ܢ ܕܵܘܝܼܕ ܢܒܼܝܹ̈ܐ ܒܚܝܼܕܹ̈ܐ\n:ܢܬܢ ܢܫܝܼܵܐ ܩ̣ܪܵܝܗܝ ܝܲܕܝܼܕܵܐ ܡܪܝܵܐ ܪܚܡܹܗ\nܘܕܘܝܕ ܟܢܝܗ ܫܠܝܡܘܿܢ ܫܲܝܢܵܐ ܡܫܝܢ ܐ̄ܢܫܵܐ.","english":"On Solomon and on his election and on his righteousness\n\n[Memra] 56, which he composed on Solomon and on his election and on his righteousness. King David took the authority of the kingdom of the world and gave it to his son, lest the covenant of his words be altered. The son of Jesse saw that in his jubilee the crown was hidden, and he warned his son not to be negligent and lose his rank. He heard that the sceptre of his headship was eternally extended, and he gave his crown to his son in advance. During his lifetime he gave the crown which the king over all gave him, because he saw that evil was destined to seize the greatness of his rank. He sealed his crown with the seal of the oil that cannot be changed, and he saw evil and rejoiced in the contempt of the covenant of his Lord. With the oil of holiness the mighty king sealed his crown, so that the cunning crafts of sorceries would not overcome him. He was grieved that his son would join with evil, and before the oil, he began to remove his hand from evil. To Solomon he gave the crown and the rank of headship, so that his name would be complete in deed for the salvation of man. The great salvation was hidden in the name that was given to him, and David revealed it through the crown and the rank that he placed in his hands. His first name, beloved of God, he called him openly, and the other name loved the salvation of the wicked. The names of the signs were covered for him in righteousness, one from Jesse and one from David, the mighty ones in unity. Jesse called him beloved, the Lord loved him, and David called Solomon the salvation of the Messiah of man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܹܐܡܪܵܐ ܕܚܲܡܫܝܼܢ ܘܸܫܬܼܵܐ","severity":"info","text":"The heading identifies this as memra 56 of Narsai's cycle on Solomon, marking a distinct homiletic unit within a larger collection.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܒܝܼܬܹܗ","severity":"info","text":"The term 'election' (ܓܒܝܼܬܹܗ) here refers to Solomon's divine selection as king, a key theme in Narsai's typological reading.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ ܡܲܠܟܵܐ ܫܩ̣ܠ ܫܘܠܛܢܵܐ ܕܡܠܟܘܼܬ ܥܵܠܲܡ","severity":"info","text":"The account of David transferring kingship to Solomon echoes 1 Kings 1:28–40, where David appoints Solomon as successor.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܒܼܥܗ ܠܬܓܹܗ ܒܛܝܒܼܥܵܐ ܕܡܸܫܚܵܐ","severity":"info","text":"The sealing of the crown with oil alludes to the anointing of Solomon as king, a ritual act that Narsai interprets as a type of Christ's anointing.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠܝܡܘܿܢ ܫܲܝܢܵܐ ܡܫܝܢ ܐ̄ܢܫܵܐ","severity":"info","text":"Narsai identifies Solomon as a type of Christ, reading 'Solomon' as 'salvation of the Messiah of man', a Christological interpretation common in Syriac tradition.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܡܗ̈ܐ ܕܐܢܹ̈ܐ ܐܬܟܢܝܼܘ ܠܹܗ","severity":"caution","text":"The phrase 'names of the signs were covered for him' is ambiguous; it may refer to typological names (Jesse, David) or to hidden meanings in Solomon's names, requiring careful interpretation.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'names of the signs were covered for him' (ܫܡܗ̈ܐ ܕܐܢܹ̈ܐ ܐܬܟܢܝܼܘ ܠܹܗ) is ambiguous: it could mean that the names (Jesse, David) conceal typological significance, or that Solomon's own names (Jedidiah, Solomon) hide salvific meanings. The reading taken follows the latter, as Narsai explicitly interprets the names in the following lines."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܢܡܘܣܐܝܼܬ ܣܡ̣ܘ ܠܹܗ ܫܡܵܗܹ̈ܐ ܠܢܡܘܿܣܝܵܐ\nܕܠܘܩܕܼܵܡ ܢܪܚܡ ܠܐܠܗ ܟܠܵܐ ܘܟܢ ܠܥܒܕܵܘܗܝ. :ܪܚܡܲܬ ܩܘܼܫܬܼܵܐ ܘܪܵܚܡܲܬܼ ܫܲܝܢܵܐ ܡܠܹܝܢ ܫܘܼܡܗܵܘ̈ܗܝ\nܘܒܬܪܬܝܗܹܝܢ ܫܒܼܵܐ ܒܲܪ ܐܝܼܫܲܝ ܕܢܓܼܡܘܪ ܠܲܒܼܪܹܗ. :ܚܟܝܡܐܝܼܬ ܣܥ̣ܪ ܚܲܟܝܡܵܐ ܒܫܘܼܠܵܡ ܚܲܝܵܘ̈ܗܝ\nܕܐܲܡܠܟ ܠܒܼܪܹܗ ܘܐܲܠܦܹܗ ܚܝܠܵܐ ܕܟܣܹܐ ܒܫܡܹܗ. :ܠܒܪܹܗ ܐܫܠܸܡ ܬܓܹܗ ܘܕܲܪܓܹܗ ܡܲܠܟܵܐ ܟܹܐܢܵܐ\nܕܢܗܘܹܐ ܪܵܕܐ ܥܲܡ ܝܘܒܠܹܗ ܫܘܘܕܵܝ ܡܸܠܵܘ̈ܗܝ. :ܠܫܘܘܕܵܝ ܡܪܹܗ ܪܚܸܡ ܫܪܝܼܪܵܐ ܡ̣ܢ ܟܠܡܸܕܡ\nܘܐܦ ܗܘ̤ ܡܵܪܹܗ ܦܲܪܥܹܗ ܚܘܒܵܐ ܕܪܲܒ ܡ̣ܢ ܚܘܼܒܹܗ. :ܒܝܲܕ ܣܘܥܪ̈ܢܹܐ ܚܬܸܡ ܡܠܘ̈ܗܝ ܨܝܕ ܒܲܪ ܒܲܝܬܹܗ\nܕܝܩܲܪ ܠܒܼܪܗ ܒܚܟܡܲܬܼ ܩܘܼܫܬܵܐ ܕܕܡܝܵܐ ܠܕܬܒܘܼܗܝ. :ܒܐܒܘܼܗܝ ܕܡܝܼ ܒܲܪ ܚܟܝܼܡܵܐ ܒܪܸܫ ܡܲܠܟܘܼܬܹܗ\nܘܐܲܝܟ ܝܠܘܕܹܗ ܬܒܼܥ ܟܹܐܢܘܼܬܵܐ ܘܡܟܟ ܥܘ̣ܠܵܐ. :ܠܘܩܒܼܵܠ ܥܘ̣ܠܵܐ ܙܹܝܢ ܢܦܲܫܹܗ ܓܲܢ̄ܒܪܐܝܼܬ\nܘܐܝܟ ܐܲܬܠܹܝܛܵܐ ܢܚܸܬ ܠܐܓܘܿܢܵܐ ܕܙܕܝܼܩܘܼܬܼܵܐ. :ܛܲܠܝܵܐ ܫܒܼܪܐ ܐܚܲܕ ܫܒܼܛܵܐ ܕܪܫܢܘܼܬܼܵܐ\nܘܐܲܪܝܼܡ ܐܝܼܕܹܗ ܠܡܢܓܼܕܘܼ ܠܥܘ̣ܠܵܐ ܛܪܘܢܵܐ. :ܢܟܼܠܵܐ ܩܫܝܵܐ ܡܬܚܹܗ ܠܥܘܠ̣ܐ ܕܒܢܲܝ̈ ܥܲܡܹܗ\nܘܡ̣ܢ ܩܫܝܼܘܼܬܹܗ ܕܚܸܠܘ ܥܘ̣̈̇ܠܐ ܕܒܼܒܹܝܬ ܥܲܡܡܹ̈ܐ. :ܒܩܫܝܘܼܬ ܢܓܕܘ̈ܗܝ ܬܗ̣ܪܘ ܥܘ̈̇ܠܐ ܘܬܗܲܪܘ ܟܸܐܢܹ̈ܐ\nܕܟܼܡܵܐ ܕܡ̇ܐ ܡܲܡܠܠܵܐ ܕܦܘܼܡܹܗ ܠܐܒܘܼܗܝ ܕܵܘܝܼܕ. :ܚܟܡܲܬܼ ܩܘܼܫܬܐ ܕܒܝܠܕܹܗ ܫܡ̣ܥܘ ܡ̣ܢ ܦܘܼܡܹܗ\nܘܕܚܸܠܘ ܡܢܹܗ ܛܒܹ̈ܐ ܘܒܝܼܫܹ̈ܐ ܘܨܵܬܼܘ ܦܘܼܩܕܢܵܘ̈ܗܝ. :ܪܸܡܙܵܐ ܕܓܒܵܝܗܝ ܐܪܡܝܼ ܩܸܢܛܵܐ ܒܪ̈ܥܝܢܲܝܗܘܿܢ\nܘܟܲܕ ܠܐܨܒܹܝܢ ܫܠܸܡܘ ܠܓܒܼܝܬܹܗ ܘܝܩܲܪܘ ܕܲܪܓܹܗ. :ܗܘ̤ ܬܘܼܒܼ ܪܡܙܵܐ ܚܲܝܸܠ ܙܘܥܵܘ̈ܗܝ ܒܚܝܹܠ ܚܟܡ̈ܬܐ\nܘܥܕܹܗ ܠܗܘܢܹܗ ܣܝܡܲܬܼ ܡܬܠ̈ܐ ܕܲܣܬܝܼܪ̈ܵܬܵܐܐ.","english":"son Solomon, and he set names for the Messiah, who before the creation loved God the All and all his servants. The love of truth and the love of peace filled his names, and in both of them the son of Jesse rejoiced to complete his son. Wisely the wise one acted at the end of his life, that he made his son king and taught him the power that is hidden in his name. To his son he handed over the crown and his rank, the righteous king, so that he might be a guide with his jubilee, the confession of his words. To the confession of his Lord the true one loved more than anything, and he also his Lord repaid him a love greater than his love. Through his deeds he sealed his words for the sake of his household, honoring his son with the truth of wisdom that resembles his own. In his father the wise son resembled at the beginning of his kingdom, and like his parent he followed righteousness and subdued the wicked. Against the wicked he armed himself manfully, and like an athlete he descended into the arena of righteousness. The young boy took the scepter of authority and raised his hand to strike down the wicked oppressor. With a harsh yoke he subdued the wicked among his people, and from his harshness the wicked in the houses of the nations trembled. By the harshness of his decrees the wicked were terrified and the righteous were amazed, as much as the speech of his mouth was to his father David. The truth of wisdom that was in his birth they heard from his mouth, and the good and the evil feared him and obeyed his commands. The sign of his election cast a boundary among their thoughts, and although they did not wish it, they submitted to his choice and honored his rank. He again, the sign, strengthened his movements with the power of wisdom, and he set for his time a treasury of parables of mysteries.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܝܚܐ","severity":"info","text":"The Syriac ܡܫܝܚܐ (mšīḥā) is the standard term for 'Messiah' or 'Christ'. Here it is used typologically: Solomon's actions prefigure Christ.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪ ܐܝܫܝ","severity":"info","text":"The phrase 'son of Jesse' (ܒܪ ܐܝܫܝ) refers to David, echoing 1 Samuel 16 and the standard biblical epithet. Narsai uses it to ground the narrative in the Davidic line.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܒܠܐ","severity":"info","text":"The term ܝܘܒܠܐ (yūḇlā) 'jubilee' here likely refers to a fifty-year cycle or a period of remission, but in Narsai's typological reading it may also evoke the eschatological jubilee of salvation.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܕ ܣܘܥܪ̈ܐ ܚܬܡ ܡܠܘ̈ܗܝ","severity":"info","text":"This line marks a structural pivot: David's deeds seal his words, transitioning from David's actions to Solomon's reign. The phrase 'sealed his words' (ܚܬܡ ܡܠܘ̈ܗܝ) echoes a common Syriac motif of fulfillment.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܐܬܠܝܛܐ ܢܚܬ ܠܐܓܘܢܐ","severity":"info","text":"The athletic imagery of Solomon as an 'athlete' (ܐܬܠܝܛܐ) descending into the 'arena of righteousness' (ܐܓܘܢܐ ܕܙܕܝܩܘܬܐ) parallels Pauline and early Christian ascetic metaphors (cf. 1 Cor 9:24-27).","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܝܡܬ ܡܬܠ̈ܐ ܕܣܬܝܪ̈ܬܐ","severity":"info","text":"The 'treasury of parables of mysteries' (ܣܝܡܬ ܡܬܠ̈ܐ ܕܣܬܝܪ̈ܬܐ) likely alludes to the Solomonic wisdom tradition, especially Proverbs and the Wisdom of Solomon, which Narsai reads as typological of Christ.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܘܩܕܼܵܡ ܢܪܚܡ ܠܐܠܗ' could be read as 'before the creation loved God' or 'before the creation, he loved God'; the translation takes the former as a temporal clause.","The identity of 'the true one' (ܫܪܝܪܐ) in line 6 is ambiguous: it may refer to David or to God; the translation takes it as David."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܲܝܟ ܒܹܝܬܼ ܓܲܙܵܐ ܦܬܚܹܗ ܠܗܵܘܢܹܗ ܒܥܲܡܵܐ ܨܪܝܼܟܐ\nܘܐܥܬܪ ܐܸܢܘܿܢ ܒܒܼܘܚܪܵܢ ܕܝܼܢܵܐ ܕܒܹܝܬܼ ܛܵܒܼ ܘܲܠܒܝܼܫ. :ܨܪܝܼܟ ܗ̄ܘ̣ܵܐ ܥܡܵܐ ܡ̣ܢ ܒܘܼܚܪܢܵܐ ܕܕܝ̇ܢܘܼܬܹܗ\nܘܪܕܦܹܗ ܠܚܫܟܵܐ ܕܡܣܒܼ ܒܐܦܹ̈ܐ ܡ̣ܢ ܓܵܘ ܥܲܡܵܐ. :ܒܕܝܢܵܐ ܕܩܛܠܵܐ ܒܚܪܹܗ ܠܕܩܕܵܡ ܪܸܡܙܵܐ ܕܓܒܼܵܝܗܝ\nܘܕܚ̣ܙܵܐ ܕܕܟܹܐ ܨܪܹܗ ܠܫܘܼܦܪܹܗ ܠܥܹܝܢ ܚܙܝ̈ܐ. :ܒܝܲܕ ܙܢܝ̈ܬܐ ܙܠܝܼܠ̈ܬܐ ܒܩܵܝܗܝ ܠܲܫܪܵܪܹܗ\nܘܒܣܘܥܪ̈ܢܹܐ ܦܫܩܹܗ ܠܫܡܹܗ ܕܪܚ̇ܡ ܫܲܝܢܵܐ ܗ̄ܘ̣. :ܬܲܪܬܹܝܢ ܫܛܝ̈ܢ ܥܡ̣ܪ ܫܘܒܐܝܼܬ ܟܲܕ ܠܵܐ ܫܘܝ̈ܢ\nܘܒܛܢ ܘܐܘܸܠܓ ܥܘ̤̈ܠܐ ܫܘܝ̈ܐ ܒܢܩܦܵܐ ܠܝܼܓܼܵܐ. :ܠܵܐ ܫܘܝܼ̈ܬܐ ܒܛܸܢ ܫܲܘܝܵܐܝܼܬ ܒܙܒܼܢܵܐ ܫܘܝܵܐ\nܘܡܢܥ ܘܡܛܝ̈ ܠܛܟܼܣܵܐ ܕܝܼܠܕܵܐ ܕܣܝܼܡ ܒܟܼܝܢܵܐ. :ܠܵܐ ܫܲܘܝܘܼܬܼܗܹܝܢ ܓܠܬ̤ ܬܚܦܝܼܬܼܵܐ ܕܣܘܼܥܪ̈ܢܲܝܗܹܝܢ\nܘܐܥܠܲܬ̤ ܐܸܢܹܝܢ ܠܒܘܼܚܪܢ ܟܘܪܐ ܕܕܝܼܢܵܐ ܟܹܐܢܵܐ. :ܙܠܝܼܠܐܝܼܬ ܕܡܟ ܫܝ̈ܛܬܐ ܐܝܟ ܕܡ̈ܥܕܵܢ\nܘܚܣܟ ܐܢܝܢ ܝܘܩܪܐ ܕܫܸܢܬܼܵܐ ܘܠܵܐ ܢܵܕ ܘܐܲܪܓܸܫ. :ܚܕܵܐ ܓܹܝܪ ܕܡܟܬ̤ ܘܩܛܠܲܬ̤ ܠܒܼܪܗ̇ ܚܒܢܢܐܝܼܬ\nܘܚܕܵܐ ܛܒܥܬ̤ ܘܠܵܐ ܐܬܬܥܝܼܪܲܬ̤ ܒܚܘܼܠܵܨ ܥܵܘ̣ܠܵܗ̇. :ܡܠܝܬ̤ ܥܘܠ̣ܐ ܕܡܟܲܬ̤ ܩܛܠܲܬ̤ ܘܩܡܲܬ̤ ܓܸܢܒܲܬ̤\nܘܡܠܝܬ̤ ܪ̈ܚܡܹܐ ܫܟܒܲܬ̤ ܫܬܩܲܬ̤ ܘܩܡܬ̤ ܬܡܗܬ̤. :ܠܒܲܪ ܡ̣ܢ ܛܟܼܣܵܐ ܙܟܬܗ̇ ܫܢܬܵܐ ܠܚܒܢܢܬܵܐ\nܘܠܵܐ ܐܬܬܥܝܲܪܬ̤ ܠܩܵܠ ܝܠܘܼܕܵܗ̇ ܟܲܕ ܡ[ܬ]ܛܪܦ. :ܝܘܼܩܪܵܐ ܕܥܘ̣ܠܵܗ̇ ܢܦܸܠ ܥܲܠ ܥܘܸܠܗ̇ ܘܫܬܸܩ ܚܲܝܵܘ̈ܗܝ\nܘܡ̣ܢ ܕܐܬܬܥܝܼܪܲܬ̤ ܠܐ ܐܬܬܥܝܼܪܲܬ̤ ܥܘܿܠܘܬܵܗ̇. :ܦܓܪܗ̇ ܒܠܚܘܿܕ ܢܕ ܡ̣ܢ ܫܢܬܵܐ ܕܝܲܩܝܼܪܘܼܬܼܵܐ\nܘܢܦܫܗ̇ ܛܒܥܲܬ̤ ܒܝܘܩܪܵܐ ܕܥܘ̣ܠܵܐ ܕܠܑܵܐ ܒܲܡܫܘܚܬܵܐ. :ܥܘ̣ܠܐ ܩܫܝܬܼܵܐ ܨܒܲܬ̤ ܕܬܫܡܸܫ ܒܡܘܬܹܗ ܕܒܼܪܵܗ̇\nܘܚܠܦ ܥܘ̣ܠܗ̇ ܒܛܢܬ̤ ܘܝܠܕܲܬ̤ ܥܘ̣ܠܵܐ ܥܦܝܼܦܵܐ.","english":"like a treasury he opened his storehouse for the needy people, and he enriched the poor with the choice of knowledge of the house of good and evil. The people were in need of the choice of his knowledge, and he drove away the darkness of shame from the face of the people. With the knowledge of murder he destroyed the first sign of his election, and he saw that it was pure, he adorned his beauty for the eyes of the seers. With swift glances he established his truth, and with his actions he interpreted the name of the lover of peace. Two contrary things dwelt together in a confused manner, without being equal, and they mixed and mingled unjust things equally in the yoke of the contest. The unequal things he mixed equally in the contest of equality, and they boiled and reached the order of the begetter who is set in the contest. Their inequality revealed the hiddenness of their actions, and it brought them into the choice of the furnace of the knowledge of the contest. Swiftly he slept the sleep of forgetfulness like the dead, and he restrained the burden of the hour and did not rejoice and did not feel. For one slept and killed her son secretly, and one drowned and did not awaken at the end of her iniquity. Full of iniquity she slept, killed, and rose, and was amazed; and full of mercy she slept, was silent, and rose, and was astonished. Beyond the order the hour conquered the secret, and she did not awaken at the voice of her child when he was being torn. The burden of her iniquity fell upon her iniquity, and her life was silent; and when she awakened, her iniquity did not awaken. Only her body groaned from the hour of heaviness, and her soul drowned in the burden of iniquity that is without measure. The harsh iniquity desired to serve through the death of her son, and in place of her iniquity she mixed and gave birth to a grievous iniquity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܝܟ ܒܹܝܬܼ ܓܲܙܵܐ","severity":"info","text":"The opening simile 'like a treasury' (ܐܲܝܟ ܒܹܝܬܼ ܓܲܙܵܐ) introduces Solomon as a dispenser of hidden wisdom, a motif common in Syriac wisdom literature.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The term ܕܝܼܢܵܐ (dīʿā) means 'knowledge' or 'discernment', here paired with 'murder' (ܩܛܠܵܐ) to form a paradoxical phrase 'knowledge of murder', likely referring to a spiritual or allegorical contest.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܪܬܹܝܢ ܫܛܝ̈ܢ","severity":"info","text":"The passage shifts abruptly to a series of antithetical pairs ('two contrary things'), marking a structural break from the preceding narrative about Solomon to a more abstract, allegorical meditation on inequality and iniquity.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܘܼܚܪܢ ܟܘܪܐ","severity":"info","text":"The phrase 'choice of the furnace' (ܒܘܼܚܪܢ ܟܘܪܐ) evokes the biblical image of a testing or refining fire, common in Syriac ascetic and wisdom traditions as a metaphor for divine judgment or purification.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ[ܬ]ܛܪܦ","severity":"caution","text":"The Syriac text at ܡ[ܬ]ܛܪܦ is partially corrupt; the bracketed ܬ is a conjectural restoration. The sense 'being torn' is plausible but uncertain, affecting the interpretation of the mother's inaction.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܘ̣ܠܐ ܩܫܝܬܼܵܐ","severity":"info","text":"The final lines, with 'harsh iniquity' serving through the death of her son, parallel the earlier motif of Solomon's son and the 'knowledge of murder', suggesting a typological link between Solomon's legacy and the allegorical mother's crime.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mother' who kills her son is ambiguous; she may be an allegorical figure (e.g., Iniquity or Folly) rather than a historical person.","The relationship between the opening Solomon narrative and the subsequent allegory is not explicitly stated; the transition may be associative rather than logical."],"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":4,"ref":"p4","source":":ܚܙܬ̤ ܫܛܝܼܬܵܐ ܕܗܘ̤ܬ ܓܘܡܟܵܐ ܒܝܲܕ ܪܦܝܘܼܬܵܗ̇\nܘܒܛܢܬ̤ ܢܟܼܠ̇ܐ ܘܠܝܕܵܬ̤ ܥܵܘ̣ܠܵܐ ܕܬܐܣܹܐ ܨܲܥܪܵܗ̇. :ܚܙܬ̤ ܕܐܬܓܙܝܬ̤ ܡ̣ܢ ܬܪܒܝܼܬܼܵܐ ܕܦܹܐܪܵܐ ܡܠܝܼܠܵܐ\nܘܙܩܪܲܬ̤ ܢܚܬܵܐ ܕܓܢܒܘܬ̈ܐ ܕܬܬܟܣܹܐ ܒܹܗ. :ܐܲܝܟ ܓܲܝܣܵܐ ܢܦܠܲܬ̤ ܡ̣ܢܫܲܠܝ ܥܲܠ ܒܲܪܬ ܙܘܓܵܗ̇\nܘܚܛܦܬ̤ ܡܸܢܗ̇ ܥܘ̤ܠܐ ܚܝܵܐ ܘܣܡܬ̤ ܚܝܼܬܼܵܐ. :ܥܘ̤ܠܐ ܒܥܘ̤ܠܵܐ ܨܒܬ̤ ܕܐܚܠܦ ܡܠܝܲܬ̤ ܥܵܘ̣ܠܵܐ\nܘܥܘ̇ܠܐܝܼܬ ܫܩܠܲܬ̤ ܚܝܵܐ ܘܣܡܲܬ̤ ܡܝܼܬܼܵܐ. :ܚܝܐ ܫܩܠܬ̤ ܘܡܝܵܬܐ ܣܵܡܲܬ̤ ܚܘܨܦܢܝܼܬܼܵܐ\nܘܟܲܕ ܡܬܦܪܣܐ ܕܬܐܣܹܐ ܚܸܣܕܵܗ̇ ܣܓܝܼ ܠܹܗ ܨܲܥܪܵܗ̇. :ܒܥܘܸܠܐ ܚܝܐ ܨܒܬ̤ ܕܬܨܒܸܬ ܣܢܝܘܼܬ ܢܲܦܫܵܗ̇\nܘܒܒܼܪܗ̇ ܡܝܼܬܐ ܨܒܬ̤ ܕܬܨܥܲܪ ܠܦܐܝܘܼܬ ܪ̈ܲܚܡܹܐ. :ܒܝܠܕܗ̇ ܡܦܪܬ̤ ܓܘܼܡܕܢܐܝܼܬ ܕܠܵܘ ܕܝܼܠܵܗ̇ ܗ̄ܘ̣\nܘܠܕܠܗ̇ ܕܝܼܠܗ̇ ܩܪܬܹܗ ܕܝܼܠܵܗ̇ ܟܕ ܠܵܐ ܐܝܼܬܼܵܘܗܝ. :ܠܕܠܐ ܕܝܠܗ̇ ܥܦܸܩ ܥܘܒܗ̇ ܥܕܲܡܵܐ ܠܨܦܪܵܐ\nܘܠܐ ܝܕܥܵܐ ܗ̄ܘ̣ܵܬ ܕܐܬܐ ܢܘܼܗܪܵܐ ܘܡܦܪܣܹܗ ܠܗ̇. :ܥܕܵܢ ܨܦܪܐ ܐܥܝܼܪ ܐܸܢܘܿܢ ܠܙܠܝܼ̈ܠܬܐ\nܘܩܡ ܕܢܢܨܪ̈ܵܢ ܠܕܠ̈ܐ ܕܝܼܠܗܹܝܢ ܐܲܝܟ ܠܕܝܼܠܗܹܝܢ. :ܓܢܒܼܘܼܬܼܵܐ ܗܦܟܬܹܗ ܠܛܟܼܣܐ ܕܝܠܕܬܵܐ\nܘܟܕ ܕܝܠܗܹܝܢ ܗ̄ܘ̣ܵܘ ܘܠܵܘ ܕܝܠܗܹܝܢ ܗ̄ܘ̣ܵܘ ܫܪܝܼܪܐܝܼܬ. :ܠܕܠܵܐ ܕܝܼܠܗܹܝܢ ܛܥܲܢ ܬܪܬܝܗܹܝܢ ܟܲܕܒܼܵܐܝܼܬ\nܥܕܡܵܐ ܕܐܲܟܣܗ̇ ܥܸܕܢ ܨܦܪܵܐ ܠܟܕܒܘܼܬܼܵܐ. :ܨܦܪܐ ܚܘܝܗ̇ ܠܟܕܒܘܼܬܼܵܐ ܒܦܪܨܘܿܦ ܥܘ̤̈ܠܐ\nܘܒܨܘܪ̈ܬܗܘܿܢ ܦܪܣ ܘܓܼܠܵܗ̇ ܠܢܟܼܝܠܘܼܬܼܵܐ. :ܒܦܪܨܘܿܦ ܥܘ̤ܠܐ ܚܪܬ̤ ܐܡܹܗ ܕܥܘ̤ܠܐ ܚܝܵܐ\nܘܚܙܬ̤ ܕܡܝܬܐ ܕܪܡܹܐ ܒܥܘܼܒܵܗ̇ ܠܵܘ ܕܝܼܠܗ̇ ܗ̄ܘ̣. :ܓܡܚܵܐ ܐܚܕܗ̇ ܥܲܠ ܣܘܼܥܪ̈ܢܹܐ ܕܕܠܵܐ ܢܵܡܘܿܣ\nܕܓܢܝܼܒ ܥܘ̤ܠܵܗ̇ ܘܪܡܐ ܒܥܪܣܗ̇ ܥܘ̤ܠܐ ܐ̄ܚܪܢܵܐ. ܕܠܵܐ ܢܡܘܣܵܐ ܣܥܬ̤ ܣܪܘܚܬܵܐ ܥܲܠ ܒܲܪܬ ܙܵܘܓܵܗ̇.","english":"She saw the folly that was a pitfall in her laxity, and she abhorred the yoke and the knowledge of the iniquity that would heal her shame. She saw that she was cut off from the upbringing of the eloquent fruit, and she cried out for the pride of the robberies to be covered by him. Like a troop she fell from the peace upon her partner, and snatched from her the living yoke and placed the living one. The yoke in the yoke she desired to exchange the fullness of iniquity, and wickedly she took the living one and placed the dead one. She took the living and placed the dead with insolence, and when the healing of her shame was spread, her shame increased. With the living yoke she desired to establish the end of her soul, and with her dead son she desired to shame the face of mercy. With her child she separated the pitfall-like one who was not hers, and to her own she called him hers when he was not. To the one not hers she opened her womb until morning, and she did not know that the light came and spread for her. Until morning the evil one awoke to the harlots, and he stood the circumcisions to the ones not theirs as if they were theirs. Pride turned the order of the mother, and when they were theirs and not theirs truly. To the ones not theirs he led both of them falsely, until the morning revealed her falsehood. The morning showed her falsehood in the face of the yokes, and with their forms he spread and revealed the cunning. In the face of the yoke she saw the mother of the living yoke, and she saw that the dead one who lay in her womb was not hers. Amazement seized her at the deeds of the lawless one, that her yoke was stolen and another yoke was placed in her bed. Without law the wanton one acted against her partner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegory of Solomon's fall into idolatry and sexual transgression, personified as a woman who abandons her true partner for a false yoke, resulting in shame and deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘ̤ܠܐ","severity":"info","text":"The Syriac term ܥܘ̤ܠܐ (ʿawlā) means 'yoke' but also connotes 'iniquity' or 'wrongdoing'; Narsai exploits this double meaning to link Solomon's sin with the imagery of a yoke of bondage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܝܐ ܘܡܝܵܬܐ","severity":"info","text":"The contrast between 'living' and 'dead' (ܚܝܐ ܘܡܝܵܬܐ) echoes biblical language of spiritual life and death, possibly alluding to 1 Kings 11 where Solomon's apostasy leads to divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's homily on Solomon draws on Jewish and Christian traditions that attribute Solomon's fall to demonic seduction or idolatry, as seen in the Targum and later Syriac exegesis.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative sequence describing Solomon's moral decline; the repeated use of 'yoke' and 'shame' creates a chiastic pattern of sin and exposure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., 'she' may refer to Solomon's soul or a personification of folly), and the English draft attempts to resolve these but may oversimplify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the female subject (Solomon's soul, Wisdom, or a personification of folly) is not explicit in the Syriac; the reading taken follows the allegorical tradition of Solomon's fall.","The phrase 'living yoke' and 'dead yoke' may refer to legitimate vs. illegitimate rule or to spiritual states; the translation opts for a literal contrast."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܚܪܡܵܢܵܐܝܼܬܼ ܓܢܒܬ̤ ܡܸܢܵܗ̇ ܥܘ̤ܠܐ ܚܝܵܐ. ܙܝܢܵܐ ܕܚܘܼܨܦܵܐ ܠܒܸܫ ܪܥܝܢܗ̇ ܕܚܘܨܦܢܝܼܬܼܵܐ. ܘܫܪܝܬ̤ ܣܪܒܼܵܐ ܕܠܵܘ ܕܝܠܗ̇ ܗܘ̤ ܥܘ̤ܠܐ ܡܝܬܼܵܐ. :ܐܲܝܟ ܕܒܐ ܓܼܘܢܵܐ ܢܦ̣ܠ ܬܪܬܝܗܹܝܢ ܒܚܘܼܫܵܐ ܘܚܘܸܨܦܵܐ\nܘܡܬܟܬ̈ܫܵܢ ܗܘ̣̈ܝ ܥܲܠ ܙܟܘܬܵܐ ܕܥܘ̤ܠܐ ܚܝܵܐ. :ܐܡܹܗ ܕܚܝܐ ܒܙܝܒܵܐ ܕܚܘܼܒܵܐ ܡܬܟܬܫܵܐ ܗ̄ܘ̣ܵܬ\nܘܐܡܹܗ ܕܡܝܼܬܼܵܐ ܒܙܲܝܢܵܐ ܢܟܝܼܠܐ ܕܣܪܘܿܒܼܘܼܬܼܵܐ. :ܐܡܗ ܕܚܝܐ ܪ̈ܲܚܡܹܐ ܥܨܵܐܘܼܗ̇ ܕܬܒܼܥܐ ܕܝܼܠܵܗ̇\nܘܚܨܦܵܐ ܓܪܓܵܗ̇ ܠܚܘܼܨܦܢܝܼܬܼܵܐ ܕܬܚܛܘܿܦ ܡܓܢ. :ܩܪܒܼܵܐ ܪܒܵܐ ܥܒܲܕ ܫܛܝ̈ܬܐ ܥܲܠ ܥܘ̤ܠܝ̈ܗܹܝܢ\nܘܠܐ ܢܚ ܩܸܐܪܣܗܹܝܢ ܥܕܡܵܐ ܕܫܡܲܥ ܡܠܟܵܐ ܘܲܥܡܵܐ. :ܛܒܵܐ ܕܩܸܛܠܵܐ ܫܡ̣ܥ ܒܲܪ ܕܵܘܝܼܕ ܕܐܬܼܐ ܠܐܸܕܢܵܘ̈ܗܝ\nܘܛܢ ܘܐܬܥܙܲܙ ܠܡܦܫܩܘ ܫܡܹܗ ܒܥ̇ܒܕܐ. :ܠܫܝܢܵܐ ܕܐ̄ܢܫܐ ܓܒ̣ܝܗܝ ܦܘܩܕܢܵܐ ܕܫܠܝܼܛ ܥܲܠ ܟܠ\nܘܫܪܝ ܐܵܦ ܗܘ̤ ܠܡܫܝܢܘܼ ܠܐ̄ܢܫܐ ܒܫܡܗ. :ܒܝܲܕ ܣܘܥܪ̈ܢܹܐ ܨܒܼܵܐ ܕܢܲܚܵܘܝܼܘܗܝ ܠܫܝܢܵܐ ܕܫܡܗ\nܘܙܲܡܸܢ ܘܩ̣ܪܐ ܠܫܒܛܲܝ̈ ܥܲܡܵܐ ܠܡܫܡܲܥ ܕܝܼܢܹܗ. :ܟܠܗܘܿܢ ܫܒ̈ܛܐ ܟܢܲܫܘ ܕܢܨܘܼܬܘܢ ܕܝܢܵܐ ܚܲܕܬܵܐ\nܕܒܚܲܕ ܬܘܼܬܹܗ ܢܚܙܘܿܢ ܚܲܝܠܵܐ ܕܒܼܒܲܪ ܕ̈ܘܝܼܕ. :ܚܲܝܠܵܐ ܕܝܗܒ̣ ܒܹܗ ܚܹܝܠ ܚܟܡ̈ܬܐ ܟܲܢܸܫ ܐܸܢܘܿܢ\nܕܒܓܠܝ̈ܬܐ ܢܚܙܘܿܢ ܚܲܝܠܵܐ ܕܣܬܝܼܪ̈ܬܐ. :ܟܢܫ̈ܝܼܢ ܟܢܫܝ̈ܢ ܩܡ̣ܘ ܟܠ ܬܓܡܝܼ̈ܢ ܕܲܢܨܘܬܘܼܢܵܝܗܝ\nܘܡܣܟܝܼܢ ܗ̄ܘ̣ܵܘ ܕܐܸܡܲܬܝ ܢܦܬܲܚ ܬܪܲܥ ܪܥܝܢܹܗ. :ܒܕܡܘܼܬ ܡܦ̈ܢܹܐ ܡܬܝܐܒܝܼܢ ܗ̄ܘ̤ܵܘ ܥܠܝܡܹ̈ܐ ܘܣܒܹ̈ܐ\nܠܡܫܡܲܥ ܡܸܠܬܐ ܡ̣ܢ ܦܘܼܡ ܛܲܠܝܵܐ ܕܐܡܠܟ ܡ̣ܢܫܸܠܝ. :ܒܚܒ̈ܐܐ ܕܪܓܬܐ ܩܡܘ ܟܠ ܡܘܼܫܚܵܢ ܒܥܕܵܢ ܕܝܼܢܵܐ\nܕܐܡܬܝ ܢܘܠܸܕ ܠܒܹܗ ܕܡܲܠܟܵܐ ܕܝܼܢܹܗ ܕܥܘ̤ܠܐ.","english":"And she chose a life of iniquity with a curse. The spirit of shamelessness clothed her mind with impudence. And she began to bear a yoke that was not her own, a dead iniquity. As a bear in the forest, she fell upon both with deceit and shamelessness, and they contended for the victory of the living iniquity. The mother of the living contended with the spirit of love, and the mother of the dead with the adorned spirit of denial. The mother of the living hardened her heart against her own supplication, and shamelessness dragged her to the impudence of snatching from the midst. The foolish ones made a great uproar over their iniquities, and their foundation was not laid until the king and the people heard. The son of David heard of the good of the slaughter that came to his ears, and he rejoiced and was emboldened to proclaim his name in deed. The command of the ruler over all chose him for the fire of the man, and he too began to anoint the man with his name. Through deeds he desired to show the fire of his name, and he assembled and called the tribes of the people to hear his judgment. All the tribes were troubled to hear the new judgment, that in one utterance they would see the power of the son of David. The power that the strength of the wise placed in him troubled them, that in revelations they would see the power of the hidden things. The troubled ones stood, all the companies of their hearings, and they waited for when he would open the door of his mind. In the likeness of the dead, the young and the old were weary to hear the word from the mouth of the youth who counseled from the shadows. With the desires of passion, all the multitudes stood at the time of judgment, until when the heart of the king would give birth to his judgment of iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘ̤ܠܐ ܚܝܵܐ","severity":"info","text":"The phrase 'living iniquity' (ʿawlā ḥayyā) is a paradoxical term Narsai uses to personify the seductive but destructive power of the two harlots' false claim. It contrasts with 'dead iniquity' (ʿawlā mītā) in the same passage.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܕܵܘܝܼܕ","severity":"info","text":"The phrase 'son of David' (bar Dawīd) refers to King Solomon, the central figure of the judgment narrative. This is a standard Syriac epithet for Solomon, rooted in 1 Kings and 1 Chronicles.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The 'judgment' (dīnā) here alludes to the biblical Judgment of Solomon (1 Kings 3:16–28), where Solomon decides the true mother of a child. Narsai reworks this as a contest between two allegorical mothers, the living and the dead.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܪܝ ܐܵܦ ܗܘ̤ ܠܡܫܝܢܘܼ ܠܐ̄ܢܫܐ ܒܫܡܗ","severity":"info","text":"This clause marks a shift from the harlots' conflict to Solomon's active role: 'he too began to anoint the man with his name.' The repetition of 'he too' (ʾāp hū) parallels the earlier description of the mothers' actions, emphasizing Solomon's decisive intervention.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܢܚ ܩܸܐܪܣܗܹܝܢ","severity":"caution","text":"The phrase 'their foundation was not laid' (w-lā ʾeštḵ qērsheyn) is textually uncertain; the verb form is defective in the manuscript. The translation 'foundation' follows the likely reading qērsā (foundation), but the sense may be 'their quarrel was not settled'.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother of the living' and 'the mother of the dead' is ambiguous: they may represent the two harlots of the Judgment of Solomon, or allegorical figures for truth and falsehood. The text does not resolve this.","The phrase 'fire of the man' (nūrā d-ʾenāšā) is obscure; it may refer to a sacrificial or purifying ordeal, but the exact referent is unclear."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܐܦ ܠܹܗ ܠܡܲܠܟܐ ܚܒܼܠܹ̈ܐ ܕܩܘܼܫܬܼܵܐ ܥܨܝ̇ܢ ܗ̄ܘ̣ܵܘ ܠܹܗ\nܕܐܡܲܬܝ ܢܸܓܼܠܹܐ ܟܣܝܘܼܬ ܥܘܠܐ ܩܕܼܵܡ ܚܲܙܝܹ̈ܐ. :ܐܲܝܛ ܝܵܠܕܬܵܐ ܩܡ ܪܥܝܢܹܗ ܕܡܵܘܠܸܕܼ ܡܬܠܹ̈ܐ\nܘܡܚܒܠ ܗ̄ܘ̣ܵܐ ܕܡܘܠܕ ܡܸܠܬܼܵܐ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ. :ܦܩ̣ܕ ܚܕܝܼܡܵܐ ܘܥܲܠ ܫܛܝ̈ܬܐ ܘܩܡ ܒܹܝܬܼ ܕܝܼܢܵܐ\nܘܫܲܪܝܼ ܒܥܝ̈ܢ ܚܕܵܐ ܡ̣ܢ ܚܘܒܵܐ ܘܚܲܕܵܐ ܒܚܘܼܨܦܵܐ. :ܐܡܹܗ ܕܚܐ ܬܢܬ̤ ܬܫܥܝܼܬܼܵܐ ܒܲܣܝܼܡܵܐܝܼܬ\nܘܐܸܡܹܗ ܕܡܝܼܬܼܵܐ ܡܚܬ̤ ܒܟܼܪܘܡܐ ܓܘܼܡܕܢܐܝܼܬ. :ܪܚܡܬ̤ ܥܘ̤ܠܗ̇ ܬܒܥܬ̤ ܥܘ̤ܠܵܗ̇ ܚܢܒܢܐܝܼܬ\nܘܩܛܠܬ̤ ܠܒܪܗ̇ ܩܥܲܬ̤ ܒܫܝܐܝܼܬ ܕܠܵܐ ܟܘܼܚܕܵܐ. :ܒܚܘܨܦܢܝܼܬܼܵܐ ܬܡܲܗ ܒܲܪ ܕܘܝܼܕ ܕܟܼܡܵܐ ܠܒܼܝܼܒܼܵܐ\nܘܚܪ ܘܐܬܒܝܢ ܕܐܝܟܵܢ ܢܫܠܝܗ̇ ܠܫܓܝܼܫܘܼܬܵܗ̇. :ܚܙܗ̇ ܕܠܒܼܝܼܒܼܵܐ ܟܪܘܡܵܐ ܩܲܫܝܵܐ ܕܣܪܘܿܒܘܼܬܼܵܐ\nܘܒܠܥܕ ܣܗܕ̈ܐ ܠܵܐ ܡܬܬܟܣܵܐ ܟܕܒܘܼܬܵܗ̇. :ܚܙ̣ܵܐ ܕܐܸܢ ܐܡ̇ܪ ܕܕܝܼܠܵܗ̇ ܐܝܬܼܘܗܝ ܥܘ̤ܠܵܐ ܡܝܼܬܼܵܐ\nܣܪܒܐ ܠܩܘܼܒܼܠܹܗ ܟܡܐ ܐܸܢ ܡܠܟܵܐ ܗ̄ܘ̣ ܕܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣. :ܚܪ ܕܐܸܢ ܦܵܩܸܕ̇ ܢܬܠܘܢ ܥܘ̤ܠܵܐ ܠܚܪܡܢܝܼܬܼܵܐ\nܪܢܐ ܥܡܐ ܕܡ[...]ܒܼ ܒܐܦܵܐ ܥܒܕ ܒܗ ܒܕܝܫܵܐ. :ܚܙ̣ܸܵܐ ܕܐܸܢ ܫ̇ܪܐ ܚܪܝܵܢ ܢܫܹ̈ܐ ܕܠܵܐ ܢܸܣܝܢ̇ܐ\nܠܵܐ ܡܬܓܠܝܵܐ ܚܟܡܲܬܼ ܩܘܼܫܬܵܐ ܕܫܪܝܵܐ ܒܛܵܘܹܗ. :ܚܟܝܡܐܝܼܬ ܚܵܪ ܒܹܗ ܒܕܝܼܢܵܐ ܕܐܬܩܪܲܒ ܠܹܗ\nܘܒܢܐܣܝܢܵܐ ܒܲܕܸܩ ܘܓ̣ܠܝܗܝ ܠܥܝܢ ܚܙܝܹ̈ܐ. :ܒܝܲܕ ܢܣܝܢܵܐ ܦܩ̣ܕ ܚܟܝܼܡܵܐ ܒܲܪ ܚܟܼܝܼ̈ܡܹܐ\nܕܢܐܬܹܐ ܣܲܝܦܵܐ ܘܢܫܪܹܐ ܗܸܪܬܵܐ ܕܬܪܬܝܼܢ ܢܫܝܼ̈ܢ. :ܠܟܼܘܪܐ ܕܣܝܦܵܐ ܢܥܸܠ ܐܸܢܹܝܢ ܠܙܐܝܼ̈ܠܬܐ\nܘܢܚܙܹܐ ܐܝܼܕܐ ܗ̄ܝ̣ ܐܡܹܗ ܕܚܝܐ ܘܐܡܹܗ ܕܡܝܼܬܼܵܐ. :ܣܝܦܐ ܢܗܘܹܐ ܣܗܕܵܐ ܓܲܠܝܵܐ ܒܥܘ̣ܠܵܐ ܟܲܣܝܵܐ\nܘܗܘ̤ ܢܒܼܕܸܩܠܲܢ ܕܕܡ̇ܢ ܐܝܼܬܵܘܗܝ ܥܘ̤ܠܵܐ ܚܲܝܵܐ.","english":"Also to him, the king, the bonds of truth were difficult for him, that he might bring forth hidden things, the covering of iniquity before the beholders. The mother stood in his thought to produce fables, and he was destroying the generation of the word without blemish. He commanded the sharp one, and he went up to the foolish women, and he stood in the house of judgment, and he began to seek one from love and rejoicing in impudence. He said, \"Show me the living one under the story gently, and the mother of the dead one, strike with a club violently.\" She loved her iniquity, she sought her iniquity like a robber, and she killed her son, she cried out like a madwoman without shame. With shamelessness, the son of David marveled at how bold she was, and he looked and was perplexed as to where he should dismiss her disturbance. He saw that she was bold, a hard club of rebellion, and apart from witnesses, her falsehood is not concealed. He saw that if he said, \"The dead iniquity is mine,\" she would deny it before him, as if he were a king who is not his own. He looked that if he commanded, \"The iniquity shall be hung for the curse,\" the people would see that [...] with faces, he did with the one who is trodden down. He saw that if he loosed the bonds of the living one without a sign, the wisdom of truth that dwells in his nature would not be revealed. Wisely, he looked into the judgment that approached him, and with a sign he examined and revealed the eye of the beholders. By means of a sign, the wise son of the wise commanded that the sword come and loose the inheritance of the two living ones. Into the place of the sword, the mother of the living one and the mother of the dead one entered for the trembling ones, and he saw which one is the mother of the living one and the mother of the dead one. The sword became a clear witness in the hidden iniquity, and it examined for us that the living iniquity is the one that weeps.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܠܵܐ ܚܲܝܵܐ / ܥܘܼܠܵܐ ܡܝܼܬܵܐ","severity":"info","text":"The pair 'living iniquity' and 'dead iniquity' is a central antithesis in Narsai's homily, contrasting the true (spiritual) and false (worldly) claimants to the child in the judgment of Solomon.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Kings 3:16–28","severity":"info","text":"The passage reworks the biblical judgment of Solomon (1 Kings 3:16–28), where two women claim the same child. Narsai allegorizes the women as 'mother of the living' and 'mother of the dead'.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sword test","severity":"info","text":"The 'sword' (ܣܲܝܦܵܐ) as a test to reveal the true mother is not in the biblical account but appears in later Syriac and Jewish traditions, where the true mother recoils from harming her child.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from Solomon's dilemma to his wise resolution: he commands a sword to test the claimants, and the sword becomes a 'clear witness' (ܣܗܕܵܐ ܓܲܠܝܵܐ) revealing the living iniquity.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacuna","severity":"caution","text":"The Syriac text has a lacuna at ܕܡ[...]ܒܼ, indicated by brackets in the edition. The English draft supplies 'the people would see that [...] with faces', but the exact reading is uncertain.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother of the living' and 'the mother of the dead' is allegorical: they may represent the Church and the Synagogue, or spiritual and carnal Israel, but Narsai does not specify here."],"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":7,"ref":"p7","source":":ܗܘ̤ ܢܓܼܠܹܐ ܠܲܢ ܥܲܠ ܛܫܝ̈ܬܹܗ ܕܝܨܪܵܐ ܢܟܝܼܠܵܐ\nܘܢܫܬܥܐ ܠܲܢ ܕܐܝܟܢ ܚܠܦ ܥܘ̤ܠܵܐ ܒܥܘ̤ܠܐ. :ܒܬܗܪܵܐ ܪܲܒܵܐ ܩܡ̣ܘ ܥܒܪܵܝܹܐ ܒܦܘܼܩܕܵܢ ܡܲܠܟܵܐ\nܘܡܬܕܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܒܕܝܼܢܵܐ ܚܲܕܬܵܐ ܕܠܵܐ ܒܲܥܝܵܕܵܐ. :ܒܹܝܬܼ ܦܘ̈ܠܓܐ ܩܡܘ ܫܡܘܥܵܘ̈ܗܝ ܕܒܥ̇ܐ ܣܲܝܦܵܐ\nܕܫܪܝܼܪ ܕܝܼܢܹܗ ܐܘ ܠܵܐ ܫܲܪܝܼܪ ܡܬܪܢܹܝܢ ܗ̄ܘ̣ܵܘ. :ܠܦܝܓܼܝܼ̈ ܠܸܒܵܐ ܕܓܘܼܚܟܵܐ ܚܲܫܒܘܼܗ̇ ܠܡܠܬܼܵܐ ܕܐܡ̣ܪ\nܘܪ̈ܚܡܝ ܩܘܫܬܐ ܪܢܵܘ ܕܫܪܪܐ ܟܣܹܐ ܒܦܘܼܩܕܵܢܵܐ. :ܒܠܵܐ ܫܘܝܘܼܬܵܐ ܕܪ̈ܥܝܢܲܝܗܘܿܢ ܚܪ ܒܲܪ ܕܵܘܝܼܕ\nܘܒܥ̣ܐ ܣܝܦܵܐ ܕܢܒܚܘܿܪ ܐܸܢܘܿܢ ܥܲܡ ܣ̄ ܙܲܢܝ̈ܬܐ. :ܐܲܝܟ ܕܠܢܫ̈ܐ ܐܥܸܠ ܐܢܘܿܢ ܠܟܼܘܿܪ ܒܘܼܚܪܢܵܐ\nܘܕܟܝܼ ܡܢܗܘܿܢ ܠܙܐܦܵܐ ܢܕܝܼܕܵܐ ܕܠܵܐ ܫܲܘܝܘܼܬܼܵܐ. :ܐܬܵܐ ܣܲܝܦܵܐ ܘܩܲܣܛܘܼܢܪܵܐ ܩܡܘ ܒܹܝܬ ܕܝܢܵܐ\nܘܦܩܕ ܡܠܟܵܐ ܠܡܦܣܲܩ ܠܲܬܼܪܹܝܢ ܠܥܘ̤ܠܵܐ ܚܲܝܵܐ. :ܦܘܼܣܩ̣ܘܗܝ ܠܲܬܪܸܝܢ ܠܥܘ̤ܠܐ ܚܲܝܵܐ ܦܩܲܕ ܒܲܪ ܕܵܘܝܼܕ\nܘܗܒܼܘ ܗܲܕܡܵܘ̈ܗܝ ܦܠܓܐ ܠܚܕܵܐ ܘܠܦܓܐ ܠܚܕܵܐ. :ܥܲܠ ܚܝܘܬܹܗ ܟܬܝܫ̈ܢ ܩܥܝ̈ܢ ܙܠܝ̈ܠܬܐ\nܢܘܦܘܢ ܚܝܘ̈ܗܝ ܘܗܵܐ ܡܫܬܝܼ̈ܢܲܢ ܡ̣ܢ ܬܟܬܘܼܫܵܐ. :ܒܩܐ ܪܣܵܐ ܪ̈ܡܝܢ ܕܐܝܕܐ ܬܸܙܟܹܐ ܒܩܢܝܢ ܚܲܝܵܘ̈ܗܝ\nܢܣܒܢ ܡܢܹܗ ܒܚܕܵܐ ܫܘܝܘܼ ܡܫܠܹܐ ܩܸܐܪܣܵܐ. :ܐܡܹܗ ܕܚܲܝܵܐ ܚܙܬ̤ ܦܘܼܩܕܵܢܹܗ ܕܡܲܠܟܵܐ ܕܪܗܝܼܒ\nܘܪܢܬ̤ ܕܟܒܪ ܒܩܘܼܫܬܐ ܒ̇ܥܐ ܠܡܩܛܲܠ ܠܲܒܼܪܵܗ̇. :ܚܙܬ̤ ܕܐܪܝܡܹܗ ܩܣܛܘܢܪܵܐ ܠܣܝܦܵܐ ܠܛܝܼܫܵܐ\nܘܪܗܸܛܘ ܪ̈ܚܡܝܗ̇ ܘܐܚܕܘܼܗ̇ ܠܐܹܝܕܹܗ ܡ̣ܢ ܕܲܠܡܸܩܛܲܠ. ܟܝܢܵܐ ܙܩܬܵܗ̇ ܠܡܬܒܲܥ ܚܘܼܒܵܐ ܕܣܝܼܡ ܒܟܝܼܢܵܐ:\nܘܐܠܦܗ̇ ܠܡܟܼܠܐ ܡܘܬܼܵܐ ܪܗܝܼܒܼܵܐ ܕܦܘܼܩܕܵܢ ܡܲܠܟܵܐ. :ܠܵܐ ܒܲܪ ܕܘܝܕ ܠܵܐ ܟܹܐܝܢ ܕܝܼܢܵܟ ܩܥܲܬ̤ ܒܼܝܢ ܕܝܼܢܵܐ\nܘܠܵܘ ܟܹܐܢܵܐܝܼܬ ܦܩܲܕܬܿ ܥܲܠ ܥܘ̤ܠܵܐ ܚܝܵܐ ܕܢܡܘܼܬ.","english":"He revealed to you the hidden things of the cunning serpent, and he related to you how iniquity passes over into iniquity. In great wonder the Hebrews stood at the king's command, and they were amazed at the new judgment that was not customary. The partisans stood, his hearers who sought the sword, whether his judgment was true or not true, they were perplexed. The frivolous of heart considered the word he spoke as a jest, and the lovers of truth feared that the truth was hidden by the command. Without the agreement of their minds, the son of David saw, and he sought a sword that would choose which side to go with the small ones. As if to deceive, he entered into the furnace of choice, and the pure one from him cleansed the filth of the beloved without equality. The sword and the executioner stood in the house of judgment, and the king commanded to cut the living iniquity in two. The son of David commanded to cut the living iniquity in two, and they gave his limbs, half to one and half to the other. Upon his life, the fragile cries were pressed, and his life departed, and behold, they are drunk from the press. In the midst of the trembling of the hands, she will prevail over the cries of his life, and she will be sated from him in one equality, the cup is finished. The mother of the living one saw the command of the terrible king, and she trembled, for she thought that in truth he sought to kill her son. She saw that the executioner raised the sword to strike, and her affections ran and seized her hand from killing. Nature taught her to follow the love that is placed in nature, and taught her to restrain the terrible death of the king's command. \"Not the son of David, nor the just one of your judgment,\" she cried out in the house of judgment, \"and not justly did you command concerning the living iniquity that is to die.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘ̤ܠܵܐ ܚܲܝܵܐ","severity":"info","text":"The phrase 'living iniquity' (ܥܘ̤ܠܵܐ ܚܲܝܵܐ) is paradoxical: it personifies iniquity as a living entity, likely the child of the two women in the judgment of Solomon, whom the king orders to be cut in two.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬ ܕܝܼܢܵܐ","severity":"info","text":"The 'house of judgment' (ܒܹܝܬ ܕܝܼܢܵܐ) refers to Solomon's court, where the famous judgment between two women claiming the same child took place (1 Kings 3:16–28 LXX). Narsai reworks this biblical narrative.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܝܦܵܐ","severity":"info","text":"The 'sword' (ܣܲܝܦܵܐ) here is both literal (the executioner's weapon) and symbolic of Solomon's decisive, violent judgment. Narsai uses it to underscore the harshness of the king's command.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 7","severity":"info","text":"This passage continues the narrative of Solomon's judgment, moving from the king's command to the execution and the mother's reaction. The sequence: command → execution → mother's intervention → her outcry.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܝܼܢܵܐ","severity":"caution","text":"The term ܟܝܼܢܵܐ (nature) appears twice in the final lines, but the Syriac is ambiguous: it may mean 'nature' as innate disposition or 'Nature' personified. The English draft renders it as 'nature', but a personified reading is possible.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'living iniquity' (the child) is not explicitly stated in the Syriac, but the context of Solomon's judgment makes it clear.","The phrase 'without equality' (ܕܠܵܐ ܫܲܘܝܘܼܬܼܵܐ) is ambiguous: it may mean 'without equal' or 'without fairness'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܥܩܸܒ ܫܦܝܼܪ ܡܠܟܵܐ ܟܐܢܵܐ ܘܟܸܢ ܩܲܛܠ ܐ̄ܢܬ\nܘܠܵܐ ܬܣܬܪܗܲܒܼ ܠܡܐ ܫܲܕ ܠܲܕܡܵܐ ܕܠܵܐ ܒܘܼܚܪܵܢܵܐ. :ܚܘܪܒܲܪ ܟܐܢܵܐ ܒܐܒܘܟ ܟܐܢܵܐ ܘܐܸܕܲܡܵܐ ܠܹܗ\nܘܝܩܲܪ ܩܘܫܬܼܵܐ ܕܕܣܹܐ ܒܫܡܵܟ ܐܝܟ ܝܵܠܘܿܕܲܟ. :ܚܙܝܼ ܠܐ ܬܫܪܐ ܬܚܘܡܵܐ ܟܐܢܵܐ ܕܬܚܸܡ ܐܒܘܼܟ\nܘܠܵܐ ܬܬܝܠܦ ܠܡܲܥܠܲܒܼ ܐ̄ܢܫܐ ܒܡܣܒ ܒܐܦܹ̈ܐ. :ܠܵܐ ܬܬܸܠ ܠܹܗ ܐܲܬܪܲܐ ܠܥܘܼܠܵܐ ܠܡܸܬܪܵܘܪܵܒܘܼ\nܒܲܕ ܚ̇ܙܐ ܠܟ ܕܪܕܐ ܐܢܬ ܒܐܘܼܪܚܵܐ ܕܢܟܼܝܼܠܘܼܬܼܵܐ. :ܠܵܐ ܬܚܒܠܝܼܘܗܝ ܠܥܘ̣ܠܐ ܚܝܵܐ ܟܕ ܠܵܐ ܚܲܝܒ\nܘܠܵܐ ܬܬܛܥܲܦ ܒܕܡܵܐ ܚܲܣܝܵܐ ܕܪܡ ܡ̣ܢ ܚܘܒܹ̈ܐ. :ܗܒܼܝܗܝ ܟܠܹܗ ܠܚܘܼܨܦܢܝܼܬܼܵܐ ܘܢܸܗܘܹܐ ܕܝܼܠܵܗ̇\nܘܠܵܐ ܬܦܠܓܝܼܘܗܝ ܠܡܢܘ̈ܬܐ ܕܠܵܐ ܠܝܘܼܬܪܢܵܐ. :ܠܵܐ ܡܨܝܵܐ ܐ̄ܢܐ ܕܐܚܙܐ ܒܡܵܘܬܹܗ ܟܕ ܡܬܦܣܲܩ\nܘܐܸܢ ܚܙܝܵܐ ܐ̄ܢܵܐ ܛܵܒܼ ܠܝܼ ܡܵܘܬܼܵܐ ܛܵܒܼ ܡ̣ܢ ܚܲܝܹ̈ܐ. :ܐܹܝܘ ܠܟܼܝܢܵܐ ܟܡܵܐ ܛܲܢ ܘܲܬܼܒܵܥ ܬܒܼܥܬܐ ܕܚܘܼܒܹܗ\nܘܠܵܐ ܐܬܪܦܝܼ ܒܥܕܢ ܩܸܐܪܣܵܐ ܕܒܥܠܕܪܹܗ. :ܐܹܝܘ ܟܡܵܐ ܐܩܪܸܒܼ ܓܲܢ̄ܒܪܐܝܬ ܠܘܼܩܒܼܵܠ ܣܲܝܦܵܐ\nܘܠܐ ܝܗ̣ܒ ܐܬܪܐ ܕܢܸܬܪܘܿܥ ܣܕܪܐ ܕܚܲܡܝܼܡܘܼܬܹܗ. :ܐܝܘ ܟܡܵܐ ܥܙܝܼ ܠܡܸܬܟܬܫܘܼ ܚܘܼܒܵܢܵܐܝܼܬ\nܘܠܵܐ ܚܒܼ ܘܐܫܦܸܠ ܡ̣ܢ ܦܘܼܩܕܢܵܐ ܕܡܲܟܵܐ ܘܚܲܝܠܹܗ. :ܐܝܘ ܠܙܢܝܼܵܬܐ ܪܵܚܡܢܝܼܬܵܐ ܟܡܵܐ ܓܵܠܘ ܪ̈ܚܡܹܝܗ̇\nܕܝܗܒܬ̤ ܥܘ̤ܠܐ ܠܚܘܼܨܦܢܝܼܬܵܐ ܕܒܲܠܚܘܿܕ ܢܚܐ. :ܐܘ ܠܫܛܝܼܬܵܐ ܚܪ ܡܢܝܼܬܼܵܐ ܟܡܵܐ ܠܵܐ ܚܣܬ̤\nܕܫܐ ܠܬ̤ ܕܢܡܘܼܬ ܥܘ̤ܠܐ ܚܝܵܐ ܕܠܵܐ ܬܬܦܪܣܹܐ. :ܐܘ ܟܡܵܐ ܩܢܬ̤ ܗ̄ܘ̣ܵܬ ܓܘܼܡܕܵܢܵܐܝܼܬ ܠܸܒܵܐ ܕܟܹܐܦܵܐ\nܕܠܵܐ ܐܬܪܟܘܬ̤ ܟܲܕ ܚܪ ܣܲܝܦܵܐ ܠܩܘܼܒܼܠܹܗ ܕܛܲܠܝܵܐ. :ܐܘ ܟܡܵܐ ܩܥܬ̤ ܗܘ̤ܬ ܚܘܨܦܢܝܼܬܼܵܐ ܩܕܼܵܡ ܒܲܪ ܕܵܘܝܼܕ\nܕܠܵܐ ܕܝܼܠܝ ܢܸܗܘܹܐ ܐܵܦ ܠܵܐ ܕܝܼܠܟܹܝ ܡܢܘܼܬ ܐܲܝܟ ܕܦܣܝܼܩ.","english":"The just king followed the wicked one and slew the woman. And do not hasten to the one who shed blood without investigation. The wicked one grew strong in your father, the wicked one, and he became like him. And the honor of truth that was hidden in your name like your parent. See that you do not loosen the boundary of the wicked one that your father set. And do not learn to deceive people by taking bribes. Do not give the land to the wicked one to become arrogant. When he sees you, he will pursue you on the path of injustice. Do not destroy the wicked one's life when he is not guilty. And do not delight in the innocent blood that was shed because of sins. Give all of it to insolence, and it will be hers. And do not divide it among the parts without profit. A person cannot see his death when it is cut off. And if a person sees it, death is better for me than life. O Cain, how much did you pursue and follow the pursuit of your sin? And you did not rest until the stake of your adversary. O Cain, how manfully did you approach the sword? And you did not give place for the line of your heat to be shaken. O Cain, how strong you were to fight sinfully? And you did not yield and fall from the command of the king and his power. O Cain, to the beloved ones of love, how much did her lovers reveal? That she gave the wicked one to insolence alone. O to the foolish one, the dead one, how much did you not spare? That you cast the likeness of the wicked one, the living one, so that it would not be divided. O how much did the heart of stone stand firmly? That it was not shaken when the sword saw the face of the youth. O how much did insolence stand before the son of David? That it is not mine, nor yours, from the dead as it was decreed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܢܵܐ","severity":"info","text":"The Syriac term ܟܐܢܵܐ (kēˁā) is here rendered 'wicked one' but can also mean 'envious' or 'malicious'. The context of Cain and the sword suggests a deliberate moral typology.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cain","severity":"info","text":"The repeated address to Cain (ܐܹܝܘ ܠܟܼܝܢܵܐ) evokes Genesis 4, but Narsai reworks the narrative to focus on the king's judgment and the figure of insolence, not the fratricide itself.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"son of David","severity":"info","text":"The phrase 'son of David' (ܒܲܪ ܕܵܘܝܼܕ) refers to Solomon, the ostensible subject of the homily. Narsai uses it to anchor the moral exemplum in the biblical royal line.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"O Cain ... O Cain","severity":"info","text":"The passage shifts from direct address to the king (imperatives) to a series of exclamatory apostrophes to Cain, marked by repeated ܐܹܝܘ ܠܟܼܝܢܵܐ. This rhetorical device heightens the contrast between just and wicked rule.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܘܼܨܦܢܝܼܬܼܵܐ","severity":"caution","text":"The term ܚܘܼܨܦܢܝܼܬܼܵܐ (ḥūṣpāˁīṯā) is translated 'insolence', but its semantic range includes 'shamelessness' or 'audacity'. The personification here is unusual and may reflect a local exegetical tradition.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' (ܐ̄ܢܬ) slain by the king is not specified; she may be a figure from the Solomon narrative or a generic victim. The reading takes her as part of the judgment scene.","The phrase 'the dead one' (ܡܢܝܼܬܼܵܐ) addressed to the foolish one could refer to a literal corpse or a spiritual state; the translation opts for the former."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܒܚܘܨܦܗ̇ ܬܡܗ ܗ̄ܘ̣ܵܐ ܫܠܹܝܡܘܿܢ ܫܝܢܐ ܡܫܝܸܢ ܐ̄ܢܵܫܵܐ\nܘܡܢܹܗ ܕܚܘܼܨܦܗ̇ ܝܲܠܦܹܗ ܠܢܟܼܠܐ ܕܟܼܣܹܐ ܒܠܸܒܵܗ̇. :ܒܚܘܼܒܵܐ ܘܪ̈ܚܡܹܐ ܕܐܸܡܹܗ ܕܛܲܠܝܵܐ ܬܡܗ ܒܲܪ ܕܵܘܝܼܕ\nܘܡ̣ܢ ܚܢ̈ܓܬܗ̇ ܦܪ̣ܫ ܘܐܣܬܟܲܠ ܕܗ̤ܝ ܗ̣̄ܝ ܐܸܡܹܗ. :ܗ̇ܝ ܗ̤ܝ ܐܸܡܹܗ ܘܣܗܲܕ ܚܘܼܒܵܗ̇ ܕܕܝܼܠܗ̇ ܐܝܼܬܵܘܗܝ\nܗܒܼ ܟܲܕ ܚܲܝ ܘܬܚܕܐ ܒܚܝ̈ܘܗܝ ܐܲܝܟ ܡܵܐ ܕܫܐܲܠܲܬ̤. :ܙܟܬ̤ ܙܢܝܼܬܼܵܐ ܘܣܡ ܠܵܗ̇ ܡܲܠܟܵܐ ܟܠܝܼܠܵܐ ܥܘ̣ܠܗ̇\nܘܒܼܗܸܬܼ ܚܘܼܨܦܗ̇ ܕܚ̄ܘܨܦܢܝܼܬܼܵܐ ܘܢܦܩܲܬ̤ ܥܲܪܛܸܠ. ܟܠܝܼܠ ܩܘܠܣܹ̈ܐ ܓܕܠܘ ܚܙ̈ܝܹܐ ܠܡܲܠܟܿܐ ܟܹܐܢܵܐ. ܕܫܦܝܼܪ ܙܟܝܼ ܘܫܲܦܝܼܪ ܚܲܝܸܒܼ ܚܲܟܝܡܵܐܝܼܬ. :ܒܕܝܼܢܵܐ [ܟܣܝܵܐ] ܟܣܝܵܐ ܓܠܐ ܟܐܢܘܼܬܼܵܐ ܕܒܼܪ ܥܝܢܹܗ\nܘܐܣܗܸܕ ܥܡܵܐ ܕܫܲܪܝܼܪ ܕܝܼܢܹܗ ܘܟܹܐܝܢ ܒܘܼܚܪܵܢܹܗ. :ܒܕܝܼܢܵܐ ܝܲܠܦܘܼܗܝ ܕܐܝܼܬ ܒܹܗ ܚܲܝܵܠܐ ܠܡܠܒܲܕ ܕܝܼܢܵܐ\nܘܕܚܸܠܘ ܡܸܢܹܗ ܘܝܲܩܪܘ ܕܪܓܼܐ ܕܪܹܫܵܢܘܼܬܹܗ. :ܐܲܝܟ ܕܒܕܘܪܐ ܒܚܪ ܠܩܢܘܡܹܗ ܒܒܘܼܚܪܵܢ ܢܫܹ̈ܐ\nܘܚܵܘܝܼ ܫܘܼܦܪܵܐ ܕܕܟܝܘܼܬ ܢܦܲܫܹܗ ܠܒܢܲܝ̈ ܥܲܡܹܗ. :ܐܦ ܒܪܵܘܿܝܵܐ ܕܚܙܵܝܗܝ ܕܲܕܟܹܐ ܡ̣ܢ ܒܘܼܒܪܢܵܐ\nܨܒܬܗ ܒܚܸܙܘܵܐ ܘܬܲܪܓܸܡ ܥܡܹܗ ܚܹܝܠ ܚܸܟܡ̈ܬܹܗ. ܒܚܸܙܘܵܐ ܕܠܠ̣ܝܵܐ ܡܲܠܸܠ ܥܲܡܹܗ ܕܥܝܼܪ ܥܝܵܢܹܐܗ:\nܘܦܲܩܕܹܗ ܕܢܸܐܫܲܠ ܚܘܡܲܬܼ ܩܘܼܫܬܐ ܕܕܝܼܢܵܐ ܟܹܐܢܵܐ. :ܫܐܲܠ ܐܡ̣ܪ ܠܹܗ ܐܝܟ ܠܐܝ̇ܕܥ ܡܢܐ ܒ̇ܥܐ\nܘܐܢܵܐ ܐܓܼܡܘܿܪ ܫܐܠܲܬܼ ܢܦܫܵܟ ܒܝܲܕܼ ܣܘܥܪ̈ܢܹܐܹ\n:ܗܒܼ ܠܝܼ ܠܒܵܐ ܘܐܦ ܣܘܟܠܵܐ ܥܢܵܐ ܒܲܪ ܕܵܘܝܼܕ\nܘܐܬܒܲܥ ܩܘܼܫܬܐ ܘܐܟܸܣ ܙܹܐܦܐ ܕܠܵܐ ܒܘܼܣܪܢܵܐ. :ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܫܐܸܠ ܒܲܪ ܕܘܼܝܼܕ ܡ̣ܢ ܒܵܪܘܿܝܵܐ\nܘܐܵܦ ܒܪܘܿܝܵܐ ܡ̣ܠܵܝܗܝ ܒܘܼܝܵܢܵܐ ܘܫܪܪ ܡܸܠܵܘ̈ܗܝܝ.","english":"At her impudence Solomon was amazed, the just king, the Messiah's type, a man. And from her impudence he learned the whole of what was hidden in her heart. By the love and affection of the mother of the child, the son of David was amazed. And from her festivals he discerned and understood that she was his mother. She was his mother, and her love testified that he was her own. He gave while he lived, and she rejoiced in his life as she had asked. The just one conquered and placed upon her, the king, a crown of victory. And her impudence, the impudent one, was shamed and went out naked. Crowns of praises the spectators wove for the just king. For he conquered well and condemned well, wisely. By judgment [hidden] hidden, he revealed the justice of the son of his people. And he testified with the people that his judgment was true and his testing just. By judgment he taught them that there is power in him to clothe judgment. And they feared him and honored the degree of his headship. As in a generation he chose his standing by testing of women. And he showed the beauty of the purity of his soul to the sons of his people. Also the Creator, seeing him pure from corruption, desired him in a vision and interpreted with him the power of his wisdoms. In a vision of the night the vigilant one of his vigils spoke with him. And he commanded him to ask for the seal of truth of the just judgment. He asked, he said to him as one who does not know what he wants. And I shall fulfill the request of your soul by means of deeds. Give me heart and also understanding, O son of David. And I shall pursue truth and conceal falsehood without corruption. The just judgment asked of the son of David from the Creator. And also the Creator filled him with answer and confirmed his words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܝܸܚ","severity":"info","text":"The Syriac ܡܫܝܸܚ (mšīḥā) is rendered 'Messiah's type' in the English draft. In Narsai's usage, it often denotes a typological or prophetic figure, not a direct identification.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Kings 3:16–28","severity":"info","text":"The narrative of Solomon's judgment and the test of the two mothers echoes the biblical account of Solomon's wisdom in adjudicating the disputed child (1 Kings 3:16–28). Narsai adapts this as a moral exemplum.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vision of the night","severity":"info","text":"The 'vision of the night' (ܚܸܙܘܵܐ ܕܠܠܝܵܐ) refers to a divine or angelic communication, a common motif in Syriac ascetic and wisdom literature, here used to authorize Solomon's judgment.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"The passage moves from Solomon's amazement at the woman's impudence to his discernment of her true motherhood, then to his just judgment and the divine confirmation via a night vision, forming a coherent narrative arc.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hidden [hidden]","severity":"caution","text":"The phrase 'by judgment [hidden] hidden' (ܒܕܝܼܢܵܐ [ܟܣܝܵܐ] ܟܣܝܵܐ) contains a textual duplication or gloss; the Syriac may be corrupt or intentionally emphatic. The English draft notes the repetition.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' and 'the mother of the child' is ambiguous; the text may conflate two figures or present a single character in different roles. The reading taken is that the impudent woman is the same as the mother of the child, whose true relationship Solomon discerns."],"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":10,"ref":"p10","source":":ܠܘܩܕܵܡ ܝܗ̣ܒ ܠܹܗ ܚܟܡܲܬܼ ܠܒܵܐ ܠܡܸܫܡܲܥ ܕܝܼܢܵܐ\nܘܬܘܼܒܼ ܐܘܣܸܦ ܠܹܗ ܥܘܼܬܪܵܐ ܕܙܒܼܢܵܐ ܘܟܗܝܼܢܘܼܬܼܵܐ. :ܒܬܪܹܝܢ ܥܘܼܬܪ̈ܝܼܢ ܨܒܬܹܗ ܠܕܪܓܼܵܐ ܕܪܹܫܢܘܼܬܹܗ\nܒܚܟܡܲܬܼ ܢܦܫܵܐ ܘܦܐܝܘܼܬ ܨܒܼܬܼܵܐ ܕܦܓܼܪ̈ܢܝܵܬܼܵܐ. :ܒܪ̈ܘܚܢܝܵܬܼܵܐ ܘܦܓܪ̈ܢܝܬܐ ܥܬܲܪ ܒܲܪ ܕܵܘܝܼܕ\nܘܪܘܚܢܐܝܼܬ ܘܦܓܼܪܢܐܝܼܬ ܫܦܲܪ ܘܐܨܛܒܲܬ. :ܒܦܓܼܪܐ ܘܢܲܦܫܹܗ ܫܦܲܪ ܠܲܐܠܵܗܵܐ ܘܠܒܒܝ̈ܢܫܵܐ\nܘܒܢܼܐ ܘܨܒܸܬ ܗܝܘܠ ܩܘܼܕܫܵܐ ܠܣܕܲܬܼ ܡܵܪܹܗ. :ܒܝܵܬܐ ܒܢ̣ܵܐ ܠܹܗ ܠܕܡܠܹܝܢ ܡܸܢܹܗ ܫܡܲܝܵܐ ܘܐܪܥܵܐ\nܘܟܲܕ ܠܵܐ ܥܡ̇ܪ ܒܥ̇ܒܕ ܐܝܼܕܼܵܘ̈ܗܝ ܥܡ̣ܪ ܒܹܗ ܒܚܘܼܒܵܐ. :ܒܝܲܕ ܓܲܠܝ̈ܬܐ ܚܘܼܒܹܗ ܚܵܘܝܼ ܨܝܕ ܒܲܪ[ܒ]ܝܬܹܗ\nܕܟܲܕ ܗܘ̤ ܒܟܼܠ ܗܘ̣ ܓ̣ܒܵܐ ܠܹܗ ܥܘܼܡܪܵܐ ܒܒܲܝܬܐ ܕܙܒܼܢܵܐ. :ܪܒܘܼܬ ܚܘܼܒܹܗ ܕܕܵܘܝܼܕ ܪܒܵܐ ܓܠ̣ܐ ܒܒܲܪ ܕܵܘܝܼܕ\nܘܫܘܘܕܵܝ ܡܠܵܘ̈ܗܝ ܓ̣ܡܪ ܒܥ̇ܒܕܐ ܐܲܝܟ ܕܐܸܫܬܵܘܕܝܼ. :ܡܠܟܘܼܬ ܥܠܲܡ ܐܫܬܘܕܝܼ ܠܹܗ ܠܒܼܪܹܗ ܕܐܝܼܫܲܝ\nܘܐܡܠܟ ܠܒܼܪܹܗ ܘܝܲܗ̄ܒ̣ܠܗ ܥܘܼܬܼܪܐ ܘܚܟܡܲܬܼ ܠܸܒܵܐ. :ܒܪܒܘܼܬ ܥܘܼܬܼܪܹܗ ܘܚܟܡܲܬܼ ܢܦܫܹܗ ܬܗܲܪܘ ܟܠ ܥܲܡܡܝܼ̈ܢ\nܘܢܦܩ ܛܒܐ ܕܕܝܢܘܼܬܹܗ ܒܥܒܪ̈ܝܹܗ̇ ܕܐܲܪܥܵܐ. :ܠܟܼܠ ܐܬܪ̈ܘܵܢ ܢܩ̣ܦ ܗ̄ܘ̣ܵܐ ܛܒܵܐ ܕܕܢܘܼܬܹܗ\nܘܒܼܟܼܠ ܥܡܡܝ̈ܢ ܡܬܬܢܝܼܢ ܗ̄ܘ̣ܵܘ ܕܙܪ̈ܝ ܕܝܼܢܵܘ̈ܗܝ. :ܠܫܡܥܵܐ ܕܕܝܼܢܵܘ̈ܗܝ ܪܓܼܘ ܘܐܬܝܐܲܒܲܘ ܡܲܠܟܹ̈ܐ ܕܥܡܡܹ̈ܐ\nܘܫܲܕܪܘ ܕܫܢܹ̈ܐ ܕܢܦܝܼܣܘܼܢܵܝܗܝ ܕܢܚܙܘܿܢ ܐܲܦܵܘܗܝ. :ܬܲܗܪܐ ܕܫܡܹܗ ܐܪܗܸܒܼ ܐܸܢܘܿܢ ܠܡܠܝ̈ܝ ܥܘܼܬܼܪܵܐ\nܘܙܥܘ ܘܐܬܒܠܗܝܘ ܡ̣ܢ ܪܒܘܼܬܵܐ ܕܟܣܝܵܐ ܒܲܫܡܹܗ. :ܫܡܵܐ ܕܲܟܼܣܹܐ ܒܹܗ ܐܪܡܝܼ ܩܢܛܵܐ ܠܩܢܝ̈ܝ ܚܲܝܵܠܵܐ\nܘܟܲܕ ܠܵܐ ܨ̇ܒܝܢ ܟܕܲܢܘ ܨܘܪ̈ܝܗܘܿܢ ܒܢܝܼܪܵܐ ܕܲܫܡܹܗ.","english":"First he gave him the wisdom of the heart to hear judgment, and again he added to him the wealth of righteousness and priesthood. With these two riches he attained the rank of his kingship, by the wisdom of the soul and the beauty of the desire of the corporeal things. With spiritual and corporeal things the son of David grew rich, and spiritually and corporeally he was pleasing and was adorned. In body and soul he was pleasing to God and to men, and he sought and attained the holy matter for the foundation of his Lord. In the house he sought to fill from him heaven and earth, and though he did not dwell in the work of his hands, he dwelt in it through love. By means of revelations he showed his love toward his son, that while he himself was in all, he chose a dwelling in the house of righteousness. The greatness of the love of David the great revealed in the son of David, and the confession of his words was completed in deed as he confessed. The kingdom of the world was confessed to him, the son of Jesse, and he made his son king and gave him wealth and wisdom of heart. By the greatness of his wealth and the wisdom of his soul all peoples were astounded, and the goodness of his generation went forth through the boundaries of the earth. To all regions the goodness of his generation was attached, and in all peoples the seeds of his judgments were sown. To the hearing of his judgments kings of the peoples trembled and were terrified, and they sent envoys of their peace to see his face. The wonder of his name terrified the full of wealth, and they trembled and were confounded by the greatness of what was hidden in his name. The name that concealed in him cast a snare for the mighty ones, and though they did not wish, their forms were bent by the arrow of his name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The Syriac term dīnā (judgment) here likely refers to Solomon's judicial wisdom, a key attribute in the Solomonic tradition.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܒܼܢܵܐ","severity":"info","text":"The term zabnā (righteousness) is paired with priesthood (kāhnūṯā), linking Solomon's wealth to cultic and moral authority.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܕܵܘܝܼܕ","severity":"info","text":"The phrase 'son of David' echoes 1 Kings and 2 Chronicles, where Solomon inherits David's kingdom and wisdom.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܝܘܠ ܩܘܼܕܫܵܐ","severity":"info","text":"The 'holy matter' (hyul qūdšā) may refer to the Temple materials, a common theme in Narsai's typological reading of Solomon.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Solomon's acquisition of wisdom and wealth to his global renown, marking a narrative climax in the homily.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's portrayal of Solomon as a type of Christ and a model of righteous kingship reflects East Syriac exegetical traditions.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the house' (b-baytā) may refer to the Temple or to Solomon's palace; the reading taken is the Temple, given the context of 'holy matter' and 'foundation of his Lord'."],"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":11,"ref":"p11","source":":ܕܚܸܠܘ ܡܨܪ̈ܝܐ ܬܗܲܪܘ ܟܘܫ̈ܝܹܐ ܬܡܲܗܘ ܢܗܕܘ̈ܝܹܐ\nܘܛܥܲܢܘ ܘܐܝܬܝܼܘ ܕܫܢܹ̈ܐ ܦܐܝ̈ܐ ܕܢܩܪܒܼܘܢ ܠܹܗ. :ܨܒܼܘ ܪ̈ܲܚܝܼܩܹܐ ܟܢܲܫܘ ܒܪ̈ܝܐ ܚܒܨܘ ܒܝܬܝܹ̈ܐ\nܠܡܫܡܲܥ ܡܸܢܹܗ ܚܸܟܼܡܲܬܼ ܩܘܼܫܬܼܵܐ ܕܐܬܝܼܗܒܲܬ̤ ܠܹܗ. :ܩܘܼܫܬܼܵܐ ܒܓܸܠܝܐ ܡܬܨܲܝܝ ܗ̄ܘ̣ܵܐ ܒܬܪܲܥ ܒܲܝܬܹܗ\nܘܒ ܘܫܸܡ ܒܪܘܿܝܵܐ ܡܫܬܒܲܝܝ ܗ̄ܘ̣ܵܐ ܒܪܹܫܵܢܘܼܬܹܗ. :ܐܠܗ ܟܠܐ ܡܬܩܠܲܣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ\nܘܠܵܐ ܐܠܗ̈ܐ ܡܬܒܣܪܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܟܠ ܠܸܫܵܢ. :ܒܕܫܢ̈ܐ ܕܡܲܠܟܹ̈ܐ ܡܲܠܟܵܐ ܕܥܲܠ ܟܠ ܡܸܬܼܝܲܩܲܪ ܗ̄ܘ̣ܵܐ\nܘܦܬܟܪܘܼܬܼܵܐ ܕܕܚܠܲܬܼ ܫܐܕ̈ܐ ܡܬܬܫܝܛܵܐ ܗ̄ܘ̣ܵܐ. :ܒܪܝܟ ܐܲܠܗܵܐ ܕܫܪܹܐ ܒܥܲܡܹܗ ܩܥ̣ܵܘ ܟܠ ܥܡܡܝܼ̈ܢ\nܘܙܥ ܡܪܘܕܐ ܕܒܛܠ ܩ̇ܠܐ ܕܫܸܡ ܐܲܠܗܘ̈ܗܝ. :ܚܘܒܲܬܼ ܫܘܼܒܼܚܵܐ ܦܪܲܥܘ ܟܠ ܥܡܡܝܼ̈ܢ ܒܝܲܕܼ ܒܲܪ ܕܵܘܝܼܕ\nܘܐܚܕܹܗ ܓܘܼܢܚܵܐ ܕܫܒܚܘ ܐ̄ܢܫܐ ܒܝܲܕ ܒܲܪ ܐ̄ܢܵܫܵܐ. :ܫܸܡ ܒܪܘܿܝܵܐ ܡܬܢܨܲܚ ܗ̄ܘ̣ܵܐ ܒܝܲܕ ܒܲܪܢܫܵܐ\nܘܫܓܼܪܗ ܚܣܡܵܐ ܕܡܛܠ ܡܵܢܵܐ ܝܼܪܸܒ ܥܲܦܪܵܢܵܐ. ܐܒܼܠܵܐ ܪܲܒܵܐ ܠܒܸܫ ܚܲܣܡ̇ܐ ܒܐܝܼܩܵܪ ܡܵܪܹܗ:\nܘܫܪܝܼ ܡܪܟܸܒܼ ܦܘܼܪ̈ܣܹܐ ܨܢܝ̈ܥܹܐ ܕܢܫܝܼܛ ܠܲܫܡܹܗ. :ܙܲܝܢܵܐ ܕܢܟܼܠܐ ܥܬܸܕ ܠܸܒܹܗ ܕܢܲܟܼܘܼܠܬܵܢܵܐ\nܕܢܥܒܸܕ ܩܸܐܪܣܵܐ ܥܲܡ ܒܵܪܘܿܝܵܐ ܒܝܲܕ ܒܲܪܢܫܵܐ. :ܟܠܹܗ ܙܝܢܵܐ ܕܡܪܝܼܪܘܼܬܹܗ ܣܥܪ ܡܪܘܕܵܐ\nܕܢܩܝܼܡ ܡܪܕܵܐ ܥܲܠ ܟܐܢܘܼܬܵܐ ܕܒܼܪܲܪ ܕܵܘܝܼܕ. :ܟܠܹܗ ܚܝܠܹܗ ܙܡܢ ܘܩ̣ܪܐ ܠܘܵܬܼ ܬܟܬܘܼܫܵܐ\nܕܒܟܼܠ ܦܘܪ̈ܣܝܼܢ ܢܡܟܟ ܪܘܡܵܐ ܕܕܚܠܲܬܼ ܩܘܼܫܬܼܵܐ. :ܟܢܸܫ ܕܝܘܵܘ̈ܗܝ ܣܥ̣ܪ ܠܓܼܝܘܵܬܵܘ̈ܗܝ ܩܪ̣ܐ ܫܡܫܵܘ̈ܗܝ\nܕܢܕܪܘܼܢܵܝܗܝ ܒܩܐܪܣܵܐ ܩܲܫܝܵܐ ܕܐܣܬܩܒܲܠ ܠܹܗ. :ܥܡܸܩ ܦܚܵܘ̈ܗܝ ܛܡ̣ܪ ܢܸܟܝܵܢܵܘ̈ܗܝ ܦܪܣ ܨܢܥ̈ܬܹܗ\nܕܢܨܘܕ ܐ̄ܢܫܐ ܕܐܬܝܼܩܲܪ ܒܹܗ ܫܸܡ ܒܪܘܿܝܵܐ.","english":"the Egyptians trembled, the Ethiopians were astounded, the Indians were amazed, and they erred and brought forth the demons of the air to do battle with him. The distant ones desired, the foreigners were troubled, the neighbors were pressed to hear from him the wisdom of truth that was given to him. Truth was revealed and was seen at the door of his house, and the name of the Creator was praised in his righteousness. God was praised by every mouth, and not-gods were proclaimed by every tongue. With the demons of kings, the king over all was honored, and the worship of the demons of the air was scattered. Blessed is the God who dwelt among his people; all peoples cried out, and the rebellion of those who abolished the voice of the name of his gods was shaken. All peoples paid the debt of praise through the son of David, and they seized the thunder of praise that men gave through the son of man. The name of the Creator was magnified through the son of man, and envy stirred him up because of what the earth had increased. But the great father put on envy in the honor of his Lord, and he began to mount swift horses that were sent to his name. The armor of all was prepared in his heart for the consumption that he would make a quarrel with the Creator through the son of man. All the armor of his bitterness the rebel stirred up, who set up rebellion against the throne of the son of David. All his strength gathered and called to the abyss, that with all the horses he might lower the height of the fear of truth. His demons were troubled, his armies stirred up, his suns called, that their spears in a harsh quarrel might confront him. His snares were deep, his nets were hidden, his traps were spread, that he might catch the man who was honored in him, the name of the Creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"the Egyptians trembled, the Ethiopians were astounded, the Indians were amazed","severity":"info","text":"The opening lists foreign nations reacting to Solomon's wisdom, emphasizing his universal renown. The sequence moves from near (Egypt) to far (India), a rhetorical device common in Syriac panegyric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"demons of the air (ܕܫܢܹ̈ܐ ܦܐܝ̈ܐ)","severity":"info","text":"The phrase 'demons of the air' (dēwē d-āwīr) refers to malevolent spirits in Syriac cosmology, often associated with pagan worship. Here they are summoned by foreign peoples to oppose Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the name of the Creator was praised in his righteousness","severity":"info","text":"Echoes of 1 Kings 3:28 and 2 Chronicles 1:12, where Solomon's wisdom and justice attract divine favor. The pairing of 'truth' (qushṭā) and 'righteousness' (zaddiqūthā) is a biblical topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the great father put on envy in the honor of his Lord","severity":"info","text":"The 'great father' likely refers to Satan or a demonic figure, who, envious of Solomon's glory, instigates rebellion. This reflects the Syriac tradition of Solomon's conflict with demonic forces, as in the Testament of Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"All his strength gathered and called to the abyss","severity":"info","text":"The passage shifts from foreign nations' awe to a demonic counterattack, building a contrast between universal praise and cosmic rebellion. The abyss (tehōmā) is a standard Syriac term for the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the name of the Creator was magnified through the son of man","severity":"caution","text":"The phrase 'son of man' (bar nāshā) is ambiguous: it may refer to Solomon as a human king, or carry messianic overtones. Given the context, it likely denotes Solomon as a representative human, not a Christological title.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great father' (abā rabbā) is not explicitly named; it is interpreted as a demonic figure based on context.","The phrase 'son of man' (bar nāshā) could be read as a generic human or as a specific title; the reading here takes it as referring to Solomon."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܡܨܝܕܬܐ ܕܥܘ̣ܠܐ ܙܩܲܕ ܙܹܐܦܵܢܵܐ ܠܒܲܪ ܫܪܵܝܼܪܵܐ\nܕܢܬܥܪܩܲܠ ܒܗ̇ ܡܛܥܐ ܗܘܢܹܗ ܘܢܘܒܸܕ ܕܲܪܲܓܹܗ. :ܒܩܛܪ̈ܐ ܨܢܝ̈ܥܹܐ ܕܒܢ̈ܬ ܚܵܘܵܐ ܩܲܛܲܪ ܨܵܕܹܗ\nܕܠܵܐ ܢܬܦܠܲܛ ܡ̣ܢ ܢܘܝ̈ܢܹܐ ܕܡܲܪܝܼܪܘܼܬܹܗ. :ܐܝܟ ܓܝܣܵܐ ܟܡܸܢ ܚܲܣܡܵܐ ܒܫܒܝܼܠ ܢܫܹ̈ܐ\nܕܚ̣ܵܐ ܕܬܡ̇ܢ ܐܡܝܼܢ ܥܒ̇ܪ ܡܲܠܟܵܐ ܫܠܝܡܘܿܢ. :ܒܐܘܼܪܚܵܐ ܕܡܲܠܟܐ ܟܡܸܢ ܫܲܒܼܝܵܐ ܘܒܼܢܝ̈ ܐ̄ܪܵܙܹܗ\nܘܫܘܪ ܡ̣ܢܫܠܸܝ ܘܨܵܕܹܗ ܠܡܠܟܵܐ ܘܫܲܠܚ ܨܒܼܬܹܗ. :ܟܠܗ ܨܒܬܹܗ ܕܫܸܡ ܒܪܘܿܝܵܐ ܚܛܦ ܡ̣ܢ ܪܹܫܹܗ\nܘܫܒܼܩܹܗ ܥܪܛܸܠ ܕܠܵܐ ܬܚܦܝܼܬܵܐ ܕܕܚܠܲܬܼ ܩܘܼܫܬܼܵܐ. :ܦܲܚܐ ܕܐܒܘܼܗܝ ܨܠ̣ܐ ܠܹܗ ܠܐܲܪܵܝܵܐ ܡܪܗܸܒܼ ܥܲܡܡܹ̈ܐ\nܘܐܲܝܟ ܕܠܕܵܘܝܼܕ ܨܵܕܹܿܗ ܐܦ ܠܹܗ ܒܪܚܡܲܬܼ ܢܫܹ̈ܐ. :ܒܪܹ ܚܡܲܬ ܢܸܫܹ̈ܐ ܨܕܹܗ ܒܝܼܫܵܐ ܠܡܠܝܼܠ ܗܵܘܢܵܐ\nܘܒܥܢܝܢܗܹܝܢ ܟܠ̣ܵܐ ܥܢܝܢܹܗ ܡ̣ܢ ܟܐܢܘܼܬܼܵܐ. :ܒܚܒܼܠܵܐ ܕܢܸܫܹ̈ܐ ܦܟܪܹܗ ܠܥܘܫܢܹܗ ܕܓܢܒܵܪ ܚܲܝܠܵܐ\nܘܐܥܸܠ ܚܒܼܫܹܗ ܒܹܝܬ ܐܲܣܝܼܪܹ̈ܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ. :ܒܠܐ ܝܼܕܲܥܬܼܵܐ ܐܣܪܹܗ ܨܢܝܼܥܵܐ ܠܚܟܝܼܡ ܡ̣ܢܟܠ\nܕܠܵܐ ܗ̄ܘ̣ܵܐ ܦܫܝܼܩ ܠܹܗ ܠܡܠܟܬܫܘܼ ܠܘܼܩܒܼܵܠ ܢܸܟܼܠܵܘ̈ܗܝ. :ܢܫܹ̈ܐ ܫܕ݂ܲܪ ܐܝܟ ܓܫܘܿܫܹ̈ܐ ܘܓܼܵܫ ܚܹܐܪܘܼܬܹܗ\nܘܐܦܝܼܣ ܐܸܢܘܿܢ ܕܢܦܝܣ̈ܢܝܗܝ ܕܢܛܠܐ ܒܐ̄ܪܵܙܵܘܗܝ. :ܒܢܫܹ̈ܐ ܛܫܝܗ̇ ܠܡܪܝܼܪܘܼܬܹܗ ܚܸܘܝܵܐ ܨܢܝܼܥܵܐ\nܘܒܠܫܢܗܹܝܢ ܕܒܨܗ ܒܛܘܥܝܲܝ ܐܲܝܟ ܕܒܥܘܩܣܵܐ. :ܡܚܘܬܵܐ ܒܝܪܫܬܼܵܐ ܡܚܝܵܗܝ ܚܲܪܡܫܵܐ ܠܚܠܝܹܡ ܢܦܫܵܐ\nܘܦܲܪܚܲܬ̤ ܡܸܪܬܵܐ ܕܚܪܡܢܘܼܬܹܗ ܒܟܼܠܗܘܿܢ ܪܸ̈ܓܼܫܵܘܗܝ. ܐܝܟ ܬܢܝܼܢܵܐ ܐܕܝܼܩ ܢܟܼܠܵܐ ܡ̣ܢ ܒܹܝܬܼ ܢܸܫܹ̈ܐ. ܘܢܟܬܹܗ ܒܢܦܫܵܐ ܘܢܬܼܪ ܣܲܥܪܵܐ ܕܪܸܫ ܪܥܝܢܹܗ. :ܒܕܡܘܼܬ ܓܪܣܵܐ ܓܣܗ̇ ܗ̄ܘ̣ܐ ܠܡܪܬܹܗ ܥܲܠ ܗܲܕܵܡܵܘ̈ܗܝ\nܘܦܪܚܲܬ̤ ܘܡܘܛܬ̤ ܥܕܲܡܵܐ ܠܙܘ̈ܥܹܐ ܟܣܝ̈ܐ ܕܢܲܦܫܹܗ.","english":"The net of the wicked one he spread as a snare for the son of the true one, so that he might stumble in it, his error be revealed, and his rank be lost. With twisted ropes of the daughters of Eve he bound his neck, so that he might not escape from the snares of his bitterness. Like a moth he cast envy in the path of the daughters of Hava, so that the king Solomon might pass through and be ensnared. On the path of kings he cast a snare and the seekers of his secrets, and he stirred up and set his snare for the king and sent forth his desire. All the desire of Shem the founder he snatched from his head and left him naked, without the covering of the fear of truth. The snare of his father he set for the lion who terrified the peoples, and as he had snared David, so also he snared him through the love of women. The son of the wrath of women, the evil one snared the eloquent one, the serpent, and through their error he stopped up his ear from hearing. Through the corruption of women he overturned the strength of the mighty warrior and cast his bound one into the prison of ignorance. Through ignorance the twisted one bound the wise one of all, so that it was not easy for him to struggle against his wiles. Women he sent as spies and they spied out his freedom, and he persuaded the serpent that he might be persuaded by the secrets of the child. Through women the twisted serpent concealed his bitterness, and through their tongues he stung him in his error as if with a sting. A blow to the inheritance, the deaf one struck the strong of soul, and the bitterness of his sorcery flew and settled in all his senses. Like a madman he became agitated from the house of women, and he wrote in his soul and stirred up the hair of the head of his mind. In the form of a millstone he ground his mistress upon his limbs, and she flew and caused to totter even the hidden movements of his soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܹܐܦܵܢܵܐ","severity":"info","text":"The Syriac term ܙܹܐܦܵܢܵܐ (zēpāṯā) means 'snare' or 'trap', here used metaphorically for the devil's deception of Solomon through women.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕ","severity":"info","text":"The reference to David (ܕܵܘܝܼܕ) being snared by women alludes to the biblical account of David and Bathsheba (2 Samuel 11), drawing a parallel between David's and Solomon's falls.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢ̈ܬ ܚܵܘܵܐ","severity":"info","text":"The phrase 'daughters of Eve' (ܒܢ̈ܬ ܚܵܘܵܐ) is a common Syriac expression for women, rooted in the Genesis narrative of Eve as the first woman, and here emphasizes women as instruments of temptation.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܠܝܡܘܿܢ","severity":"info","text":"The depiction of Solomon ensnared by women parallels the biblical account in 1 Kings 11, where Solomon's foreign wives lead him astray, and echoes Narsai's homiletic tradition of Solomon as a cautionary figure.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܕܡܘܼܬ ܓܪܣܵܐ","severity":"info","text":"The simile 'like a millstone' (ܒܕܡܘܼܬ ܓܪܣܵܐ) introduces a vivid image of grinding, marking a climactic moment in the passage where Solomon's spiritual destruction is complete.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܟܬܹܗ ܒܢܦܫܵܐ","severity":"caution","text":"The phrase 'he wrote in his soul' (ܢܟܬܹܗ ܒܢܦܫܵܐ) is ambiguous: it may mean Solomon internalized his error, or it could be a scribal corruption. The reading here follows the sense of self-inscription of folly.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the true one' (ܒܲܪ ܫܪܵܝܼܪܵܐ) is ambiguous; it likely refers to Solomon as son of David (the 'true' king), but could also be a generic epithet for a righteous person.","The phrase 'the son of the wrath of women' (ܒܪܹ ܚܡܲܬ ܢܸܫܹ̈ܐ) is ambiguous: it may mean Solomon is the product of women's anger, or that he is a victim of it."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܠܩܵܛܐ ܨܚܢܵܐ ܒܕܪ ܡܪܘܕܵܐ ܩܕܡ ܒܒܬܹ̈ܗ\n:ܘܐܝܟ ܕܠܥܘܦܵܐ ܓܪܓ ܡܓܕܹܗ ܠܘܵܬܼ ܫܘܼܓܵܫܘܵܗ̈ܝ\n:ܢܫܒܹ̈ܐ ܕ̈ܦܝܐ ܕܙܠܲܝܼܠܘܼܬܼܵܐ ܦܪܣ ܙܠܝܼܠܵܐ\nܘܒܼܗܘܿܢ ܨܕܗ̇ ܠܩܲܠܝܼܠܘܼܬܹܗ ܕܢܫܪܐ ܫܠܹܝܡܘܿܢ. :ܐܝܘ ܠܩܝܼܠܵܐ ܕܨܕܝ̈ܗܝ ܥܝ̈ܢܐ ܙܠܝܼܠ̈ܬܐ\nܘܐܥܸܠ ܚܲܒܼܫܹܗ ܒܢܘܡ̈ܐ ܩܫܝ̈ܐ ܕܦܬܟܼܪܘܼܬܼܵܐ. :ܐܝܘ ܠܓܢ̄ܒܪܐ ܕܚܣܢܝܗ̈ܝ ܐܠ̈ܥܹܐ ܦܚܚ̈ܬܐ\nܘܫܩܠ ܙܝܢܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܡ̣ܢ ܪܥܝܢܹܗ. :ܐܝܘ ܠܫܦܝܼܪܵܐ ܕܪܚܝܼܡ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܒܦܓܼܪܗ ܡܦܫܹܗ\nܕܐܣܢܝܼ ܫܘܼܦܪܹܗ ܒܢܩܦܵܐ ܣܢܝܵܐ ܕܙܲܠܝܼܠܘܼܬܵܐ. :ܐܝܘ ܠܚܟܝܼܡܵܐ ܕܐܦ ܪ̈ܘܚܢܹܐ ܬܗܲܪܘ ܒܝܼܕܲܥܬܹܗ\nܕܐܥܢܝܼ ܢܲܦܫܹܗ ܥܲܡ ܫܛܝ̈ܬܐ ܘܥܒܕ̈ܝܗܝ ܣܟܼܠܵܐ. ܐܘ ܠܝܕܘܿܥܵܐ ܒܕܩ ܐ̄ܪ̈ܙܐ ܕܣܬܝܪ̈ܬܵܐ:\nܕܬܗܸܠܘ ܘܲܓܚܸܟܘ ܫܐܕܹ̈ܐ ܛܪ̈ܘܢܹܐ ܥܲܠ ܚܸܟܡܬܹܗ. :ܐܝܘ ܠܚܟܝܼܡܵܐ ܕܐܣܝܼ ܒܡܸܠܵܘ̈ܗܝ ܟܪ̈ܝܗܲܝ ܢܫܦܵܐ\nܕܐܟܪܗ ܢܦܫܗ ܒܟܐܒܵܐ ܢܕܝܕܵܐ ܕܦܬܟܪܝܼܬܼܵܐ. :ܐܝܘ ܠܫܪܝܼܪ̈ܵܐ ܕܫܬܩ ܛܘܼܥܝܲܝ ܕܠܵܐ ܠܗܹ̈ܐ\nܕܫܒܩ ܐܘܪܚܵܐ ܕܡܠܲܬܼ ܩܘܫܬܼܵܐ ܘܪܵܕܹܐ ܒܲܬܘܫܵܐ. ܘܲܪܟܼܵܐ\n:ܐܝܘ ܠܬܪܝܨܵܐ ܕܐܪܝܼܡ ܪܹܫܵܐ ܕܙܝܼܩܘܼܬܼܵܐ\nܕܐܪܟܢ ܪܹܫܵܐ ܕܫܪܝܼܪܘܼܬܹܗ ܩܕܼܵܡ ܕܓܼܠܹ̈ܐ. :ܐܹܝܘ ܠܫܝܦܘܿܪܵܐ ܕܐܬܗܲܪ ܥܡܡܹ̈ܐ ܒܩܵܠ ܢܸܥܡ̈ܬܹܗ\nܕܫܬܩܘ ܩ̈ܠܐ ܕܫܦܝܼܪ̈ܬܹܗ ܦܬܟܼܪܹ̈ܐ ܚܲܪ̈ܲܫܹܐ. :ܐܹܝܘ ܠܟܢܪܵܐ ܕܡܬܪܓܸܡ ܗ̄ܘ̣ܵܐ ܚܟܡܲܬܼ ܩܘܼܫܬܼܵܐ\nܕܦܣܸܩܘ ܐܢܹܝܢ ܕܝܘ̈ܐ ܨܢܝܼ̈ܥܹܐ ܠܡܲܢܝ̈ ܢܦܫܹܗ. :ܐܝܘ ܠܐܒܘܒܿܐ ܕܙܡ̇ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܨܒܼܝܵܢ ܡܵܪܹܗ\nܕܬܒܼܪܘܗܝ ܫܐܕ̈ܐ ܘܠܵܐ ܣܦ̣ܩ ܒܩܸܠ ܪܘܼܚ ܓܸܠܝܢܵܐ. :ܐܹܝܘ ܠܵܟ ܡܲܠܟܵܐ ܗܕܝܼܪ ܡ̣ܢ ܡܠܟ̈ܐ ܕܗܘ̤ܘ ܘܗ̇ܘܹܝܢ\nܕܐܫܛܝܬ ܕܪܓܵܟ ܠܥܹܝܬ ܐܪ̈ܥܢܹܐ ܘܫܡܝܢܹ̈ܐ.","english":"The hunter set a snare for the prey before his gates, and like a moth he drew his net toward his entanglements. The vile one spread out the garments of the daughters of the vain one, and by them he caught the lightness of the one who was called Solomon. Woe to the one who was caught by the nets of the vile women, and who entered his prison in the harsh bonds of fornication. Woe to the man whose limbs the snares stripped, and who took away the sign of the Creator's name from his mind. Woe to the beautiful one who was beloved of the good in his body and soul, that he marred his beauty with the foul stain of vileness. Woe to the wise one at whose knowledge even the spirits marveled, that he mingled himself with fools and their foolish deeds. Woe to the knower who probed the mysteries of the hidden one, that the raging demons laughed and mocked at his wisdom. Woe to the wise one who healed the sick with his words, that he sickened himself with the grievous pain of fornication. Woe to the true one who abandoned the error of those without law, that he left the path of the word of truth and pursued error. And again: Woe to the upright one who raised the head of vanity, that he bowed the head of his truth before deceivers. Woe to the sweet singer who enlightened the peoples with the sound of his songs, that the voices of his beautiful songs were silenced by the bewitching fornicators. Woe to the interpreter who used to translate the wisdom of truth, that the young demons cut off the branches of his soul. Woe to the flute on which the will of his Lord used to play, that the demons broke it and it was not sufficient for the sound of the spirit of revelation. Woe to you, O king, adorned above the kings who were and will be, that your rank was cast down to the place of earth and heavens.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܠܝܼܠܘܼܬܵܐ","severity":"info","text":"The term ܙܠܝܼܠܘܼܬܵܐ (zālīlūtā) denotes 'vileness' or 'baseness,' often with moral and sexual connotations. Narsai uses it to characterize the entrapment of Solomon through fornication.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܹܝܡܘܿܢ","severity":"info","text":"The passage alludes to 1 Kings 11:1–13, where Solomon's apostasy is attributed to his marriages to foreign women. Narsai interprets this as a demonic snare leading to idolatry.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian of the Church of the East. His memre often employ vivid imagery of demonic deception to explain biblical figures' moral failures, reflecting contemporary ascetic concerns.","cites":[],"named_sources":["Narsai Homilies"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܘ ܠܚܟܝܼܡܵܐ","severity":"info","text":"The repeated exclamation 'Woe to the wise one' (ܐܝܘ ܠܚܟܝܼܡܵܐ) echoes the lament form found in Syriac wisdom literature, such as the Cave of Treasures, where Solomon's fall is similarly mourned.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of antithetical 'woe' units, each contrasting Solomon's former glory with his degradation. The pattern reinforces the homiletic purpose of moral warning.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Narsai's portrayal of Solomon as a victim of demonic seduction influenced later Syriac and Arabic Christian traditions, including the Book of the Bee, which elaborates on Solomon's fall through women.","cites":[],"named_sources":["Book of the Bee"],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, e.g., ܨܚܢܵܐ (ṣḥˁˀ) may be a scribal error for ܨܝܕܐ (ṣayyādā, 'hunter'). The translation follows the emendation to 'hunter' for coherence."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܡ̇ܢ ܠܵܐ ܢܬܡܗ ܥܲܠ ܫܝܛܘܿܬܹܗ ܕ[...]ܩܝܼܪ ܡ̣ܢ ܟܠ\nܕܐܫܝܼܛ ܗܘ̤ ܠܵܗ̇ ܠܝܲܩܝܼܪܘܼܬܹܗ ܒܕܠܵܐ ܦܐ̈ܝܢ. :ܡ̇ܢ ܠܵܐ ܢܟܼܪܐ ܥܲܠ ܡܘܼܟܵܟܹܗ ܕܪܡ ܒܝܼܕ ܥܬܹܗ\nܕܐܪܦܝܼ ܗܪܓܐ ܕܪ̈ܘܢܝܵܬܼܵܐ ܘܬܪܓܡ ܒܕܝܵܐ. :ܡ̇ܢ ܠܐ ܢܚܫ ܥܲܠ ܫܘܚܠܦܗ ܕܝܲܡܵܐ ܪܲܒܵܐ\nܕܓܙ ܚܟ̈ܡܬܹܗ ܘܝܼܒܸܫ ܢܒܼܥܵܐ ܕܦܪܘܿܫܘܼܬܹܗ. :ܡ̇ܢ ܠܵܐ ܢܒܼܟܐ ܥܲܠ ܐܘܼܡܢܵܐ ܡܪܟܸܒܼ ܡܲܬܠܹ̈ܐ\nܕܗܘ̤ܐ ܡܲܬܠܵܐ ܘܗܵܐ ܡܬܬܢܹܐ ܓܘܼܚܟܗ ܒܟܼܠܘܼܟ. :ܡ̇ܢ ܠܵܐ ܢܕܚܲܠ ܡ̣ܢ ܫܪ̈ܥܬܼܵܐ ܕܠܵܐ ܝܼܕܼܥܬܼܵܐ\nܕܟܲܕ ܠܵܐ ܝ̇ܕܥ ܫ̇ܪܥ ܘܢ̇ܦܠ ܒܫܟܝܼܪ̈ܬܵܐ. :ܡ̣ܢ ܠܵܐ ܢܩܢܲܛ ܥܲܠ ܛܫܝܼܬ̈ܐ ܕܒܓܼܘ ܢܦܫܵܐ\nܕܟܕ ܠܵܐ ܡܲܪܓܸܫ ܣܥ̇ܝܢ ܚܲܫܹ̈ܐ ܘܒܙܹ̇ܝܢ ܥܘܼܬܪܹܗ. :ܡ̇ܢ ܠܐ ܢܗܘܹܐ ܘܗܝܼܪ ܒܩܪܒܼܵܐ ܕܥܲܡ ܢܟܼܘܿܠܹܗ\nܕܪܒܘ ܦܚ̈ܝܢ ܡܥܡܩ ܛܡܪ ܩܕܵܡ ܪܥܝܢܹܗ. :ܡ̇ܢ ܠܵܐ ܢܛܲܪܓܲܙ̈ܝ ܢܦܲܫܹܗ ܡ̣ܢ ܫܒܝܵܐ\nܕܠܦܲܝ ܐܝܼܡܵܡ ܐܡܹܝܢ ܢܛܪ ܬܪܲܥ ܣܝܼܡ̈ܬܹܗ. :ܐܸܢ ܚܟܝܼܡܵܐ ܒܙܘܼܗ̇ ܚܫ̈ܐ ܠܚܟܡܲܬܼ ܢܦܫܹܗ\nܡܢ̣ܘ ܡܫܟܲܝܝ ܠܡܛܲܪ ܓܲܙܵܘ̈ܗܝ ܡ̣ܢ ܢܟܼܝ̈ܫܹܐ. :ܐܸܢ ܩܠܝܼܠܵܐ ܨܕܘܼܗܝ ܒܢܸܒܒܹ̈ܐ ܫ̈ܐܕܐ ܕܢܸܫ̈ܐ\nܡ̇ܢ ܠܵܐ ܢܸܥܪܘܿܩ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܒܢ̈ܬ ܚܵܘܵܐ. :ܐܸܢ ܓܲܢ̄ܒܪܵܐ ܢܦ̣ܠ ܒܡܨܝܼܕܵܬܼܵܐ ܕܫܘܓܵܫܲܝ̈ܗܹܝܢ\nܡ̇ܢ ܠܵܐ ܢܸܥܪܘܿܩ ܠܚܘܼܒܵܐ ܕܠܒܲܪ ܡ̣ܢ ܦܘܼܪ̈ܣܲܝܗܹܝܢ܀","english":"He did not marvel at the vileness of the [...] of the one who was profligate, who cast his dignity to the winds without profit. He did not mourn over the humiliation of the one who, by his own hand, cast down the meditation of spiritual matters and translated it into the profane. He did not feel the change of the great sea, which swallowed his wisdom and dried up the spring of his discernment. He did not weep over the contrived allegory of parables, which became a parable, and behold, his laughter is mocked in your entirety. He did not fear the ordinances of ignorance, for when he did not know, he ordained and fell into pitfalls. He did not cut off the hidden things within himself, for without perceiving, he wrought pains and squandered his wealth. He did not become and was not vigilant in the battle with his entirety, for the snares multiplied from the depth of the abyss before his thoughts. He did not bar his soul from captivity, for on the day he spoke, he closed the door of his treasures. If the wise man, in his zeal, considers the wisdom of his soul, how can he guard his treasures from the cunning? If the frivolous man, his traps among the demonic enemies of women, why does he not flee from the entanglement of the daughters of Eve? If the man falls into the snares of their disturbances, why does he not flee to the love that is beyond their temptations?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܐܫܝܼܛ ܗܘ̤ ܠܵܗ̇ ܠܝܲܩܝܼܪܘܼܬܹܗ ܒܕܠܵܐ ܦܐ̈ܝܢ","severity":"info","text":"The phrase 'cast his dignity to the winds without profit' describes Solomon's reckless abandonment of his honor, a key theme in Narsai's moral critique.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܬܠܵܐ","severity":"info","text":"The term 'parable' (ܡܲܬܠܵܐ) is central: Solomon, the author of Proverbs, becomes himself a cautionary parable, a reversal of his wisdom tradition.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢ̈ܬ ܚܵܘܵܐ","severity":"info","text":"The phrase 'daughters of Eve' (ܒܢ̈ܬ ܚܵܘܵܐ) echoes a common Syriac trope linking women to temptation, rooted in Genesis 3, and here applied to Solomon's downfall.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Narsai","severity":"info","text":"Narsai (d. ca. 500) was a leading poet-theologian of the Church of the East, known for his memre (verse homilies) that often moralize biblical figures like Solomon.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ... ܡ̇ܢ ܠܵܐ","severity":"info","text":"The passage shifts from a series of laments ('He did not...') to conditional rhetorical questions ('If... why not?'), intensifying the admonitory tone.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕ[...]ܩܝܼܪ","severity":"caution","text":"The Syriac text has a lacuna: ܕ[...]ܩܝܼܪ. The English draft supplies 'of the one who was profligate,' but the missing word is uncertain; it may be a name or epithet.","cites":[{"key":"ed:dsc-103","label":"source edition: On Solomon","url":"https://syriaccorpus.org/103"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna ܕ[...]ܩܝܼܪ leaves the subject of the first clause ambiguous; the reading 'profligate' is conjectural.","The phrase 'he did not become and was not vigilant' (ܠܐ ܢܗܘܹܐ ܘܗܝܼܪ) may be a textual corruption or a deliberate hendiadys."],"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."}]}]}