{"slug":"dsc-233","id":"syriac:dsc:dsc-233","title":"Literal Commentary on Job","title_source":"Literal Commentary on Job","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","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":"2026-11-15T06:52:31Z","cost_usd":0.041059},"source":{"registry_id":"syriac:dsc:dsc-233","work_id":"dsc-233","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/233"},"stats":{"passages":65,"english_words":20911,"coptic_letters":0,"source_letters":48093,"commentary_units":376,"commentary_kinds":10,"derived_notes":8,"ambiguities":121,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-233","abstract":"Dionysius bar Salibi's Literal Commentary on Job is a continuous, verse-by-verse exposition of the Syriac Peshitta text, composed in the late 12th to early 13th century within the Syriac Orthodox tradition. The commentary survives in a single manuscript witness, with no critical apparatus to indicate variant readings or lacunae, limiting our understanding of its transmission. Bar Salibi draws on earlier Syriac scholarship, including Jacob of Edessa, and incorporates post-biblical traditions such as Job's genealogy from the Targum or Jubilees. The work asserts Mosaic authorship of Job to bolster the book's authority. Less cited than his commentaries on Psalms or Paul, it was used in Syriac Orthodox schools. The edition lacks translation or lexical aids, restricting access to Syriac readers.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century, a period of renewed intellectual activity in the Syriac Orthodox Church under the Crusader states and the Ayyubid dynasty. His works, including this commentary, were produced in the region of northern Mesopotamia or Syria, likely in a monastic or episcopal setting. The commentary belongs to the East Syriac exegetical tradition, which emphasized literal and historical interpretation of Scripture, often drawing on earlier Syriac fathers like Jacob of Edessa (c. 640–708). The single-manuscript survival suggests limited circulation; the work was used in Syriac Orthodox schools but is less prominent than his commentaries on the Psalms or Pauline epistles. The text's transmission history is obscure, with no evidence of widespread copying or citation in later tradition. The commentary's reliance on the Peshitta and its engagement with Jewish pseudepigrapha reflect the interconfessional milieu of Syriac Christianity.","significance":"This commentary is a rare witness to Syriac Orthodox exegesis of Job in the medieval period, showing how traditional attributions (Mosaic authorship) and post-biblical genealogies were integrated into literal commentary. It demonstrates the continuity of Syriac scholarly methods from Jacob of Edessa to the 12th century. Its limited later citation highlights the selective reception of bar Salibi's oeuvre, while the single-manuscript survival underscores the fragility of Syriac manuscript traditions.","timeline":[{"date":"c. 640–708","event":"Life of Jacob of Edessa, whose scholarship bar Salibi cites."},{"date":"Late 12th–early 13th c.","event":"Composition of Dionysius bar Salibi's Literal Commentary on Job."},{"date":"12th–13th c.","event":"Use of the commentary in Syriac Orthodox schools."},{"date":"Post-13th c.","event":"Limited transmission; single manuscript survives."},{"date":"Modern","event":"Edition published without critical apparatus or translation."}],"relations":[{"work":"Commentary on the Psalms","relation":"Another work by Dionysius bar Salibi, more widely cited than the Job commentary.","key":"","label":null,"url":null},{"work":"Commentary on the Pauline Epistles","relation":"Another work by bar Salibi, more prominent in later tradition.","key":"","label":null,"url":null},{"work":"Jacob of Edessa's works","relation":"Bar Salibi cites Jacob of Edessa as an authority for Job's genealogy.","key":"","label":null,"url":null},{"work":"Peshitta","relation":"The base text for bar Salibi's verse-by-verse exposition.","key":"","label":null,"url":null},{"work":"Book of Jubilees or Targum","relation":"Possible sources for the non-biblical genealogy of Job.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The precise date of composition is not established; only a late 12th to early 13th century range is known.","The commentary survives in a single manuscript witness, so its transmission history is poorly understood.","The edition lacks a critical apparatus, so variant readings or lacunae are not documented.","The attribution of Mosaic authorship to Job is a traditional claim, not a historical fact.","The reference to 'seventy-two interpreters' is ambiguous and may not refer to the Septuagint."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000535,"generated":"2026-11-15T06:52:30Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/233"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8711"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-233","status":"pass","blocking":[],"warnings":[],"stats":{"passages":65,"translated":65,"commentary_passages":65,"commentary_units":376,"english_words":20911,"source_letters":55386,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is a continuous, verse-by-verse exposition of the Syriac Peshitta text of Job, typical of the East Syriac exegetical tradition.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century; his works are associated with the Syriac Orthodox Church, though this commentary's precise date is not established.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The edition is based on a single manuscript witness; no critical apparatus indicates variant readings or lacunae, so the text's transmission history is not fully represented.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi's commentaries were used in Syriac Orthodox schools; this Job commentary is less cited in later tradition than his works on the Psalms or Paul.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or lexical apparatus; readers without Syriac must rely on the original language alone, limiting accessibility for non-specialists.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"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: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 65 narrative."},{"kind":"caution","severity":"caution","text":"8 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":65},"term_index":[],"citations":{"ed:dsc-233":{"label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܟܬܒܐ ܕܐܝܘܒ ܒܙܥܘܪ̈ܝܬܐ܆ ܢܬܼܚܣܐ ܡܟܢܫܢܐ ܕܐܡܬܼܠܗ\nܒܫܘܼܪܝ ܡܠܼܬܢ ܕܒܦܘܼܫܩܐ ܕܬܪܝܢ ܕܒܙܥܘܪ̈ܝܬܐ܆ ܕܡܼܢ ܐܝܘܿܒ ܙܕܝܼܩܐ ܡܙܕܥܝܼܢܢ ܠܟ܇ ܕܡܼܢ ܐܝܘܿܒ ܝ݀ܕܥ ܐܢܫ ܕܒܟܝܿܢܐ ܗܿܝ ܒܥܬ ܕܡܛ݀ܠ ܐܠܗܐ: ܣܛܪ ܡܼܢ ܢܡܘ݀ܣܐ ܘܢܒܝܘܼܬܐ: ܒܥܠܕ ܓܝܪ ܟܬܒܐ ܘܢܡܘܿܣܐ ܝܼܕܥ ܠܐܠܗܐ: ܘܢܛܪ ܠܢܡܘܿܣܐ ܟܝܢܝܐ ܘܐܚܼܒ ܠܐܠܗܐ܆ ܘܝܼܕܥ ܕܦܿܪܥ ܐܠܗܐ ܛܒ̈ܬܐ ܠܛܒ̈ܐ܇ ܘܠܒܝܼ̈ܫܐ ܫܘܼܢܩܐ܇ ܘܠܘ ܒܥܠܡܐ ܗܢܐ܇ ܐܠܐ ܘܒܗܿܘ ܕܥܬܝܼܕ: ܘܥܠܗܕܐ ܫܪܝܼ ܦܿܠܚ ܡܝܬܪܘܬܐ ܘܡܛ݀ܠ ܗܘܿ ܥܠܡܐ ܣܿܥܪ ܗܼܘܐ ܛܒ̈ܬܐ܇ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܚܼܙܐ ܠܣܓ̈ܝܐܐ ܒܙܒܢܗ ܕܟܗܝܼܢܝܼܢ ܒܕ ܥܠܡܐ܆ ܘܠܐ ܝ݀ܕܥܝܼܢ ܗܼܘܘ ܠܐܠܗܐ܇ ܘܡܘܫܐ ܟܬܒܼܗ ܠܟܬܒܗ܇ ܡܛ݀ ܕܐܡܿܪܝܼܢ ܕܡܼܢ ܥܣܘ ܡܬܼܝܒܠ ܗܼܘܐ܆ ܘܠܘ ܡܼܢ ܝܥܩܘܿܒ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܥܠ ܕܡܼܢ ܥܡܡ̈ܐ ܒܢ̈ܝ ܝܩܛܢ ܐܝܬܘܗܝ ܗܼ،ܐ ܠܐ ܟܬܼܒ ܥܠ ܓܢܣܗ: ܐܟܡܐ ܕܠܐ ܟܬܼܒ ܥܠ ܫܪܒܬܐ ܕܡܠܟܝܙܕܩ܇ ܘܐܝܠܝܢ ܕܡܼܢ ܥܣܘܿ ܐܡܿܪܝܼܢ ܕܐܝܬܘܗܝ: ܐܡܿܪܝܼܢ ܕܝܘܿܒܒ ܐܝܬ̄ܘ ܫܡܗ܇ ܘܢܣܼܒ ܐܢܬܬܐ ܐܪܐܒܝܐ ܘܝܠܼܕܬ݀ ܠܗ ܒܪܐ: ܘܐܬܩܪܝܼ ܫܡܗ ܚܢܢ ܘܐܒܘܼܗܝ ܕܐܝܘܒ ܙܪܚ ܘܐܡܗ ܒܣܘܪܐ: ܘܐܝܼܬܘܗܝ ܚܡܝܼܫܝܐ ܡܼܢ ܐܒܪܗܡ܇ ܐܝܘܒ ܒܪ ܙܪܚ ܒܪ ܪܥܘܐܝܠ ܒܪ ܥܣܘ ܒܪ ܐܝܣܚܩ ܒܪ ܐܒܪܗܡ܀ ܐܣܦ ܟܗܢܐ ܚܒܪܗ ܕܥܙܪܐ: ܘܐܪܘܕ ܡܬܟܒ ܙܒ̈ܢܐ܇ ܘܝܥܘܿܒ ܐܘܪܗܝܐ ܐܡܿܪܝܼܢ ܕܡܼܢ ܒܢ̈ܝ ܝܩܛܢ ܐܝܼܬܘܗܝ ܗܼܘܐ ܒܪܗ ܕܥܟܪ: ܘܩܕܝܼܡ ܠܐܒܪܗܡ܇ ܘܥܕܐ ܕܫܬܝܢ ܫܢ̈ܝܼܢ ܝܬܝܼܪ܀","english":"Again, the literal commentary on the book of Job in brief, a hidden mystery which he spoke at the beginning of the discourse in the second commentary in brief: that Job the righteous was terrified of you; that Job knew a man who was in nature that he might serve God, apart from the law and prophecy. For without the book and the law he knew God, and he kept the natural law and loved God, and he knew that God rewards good things to the good, and to the evil punishment, and not in this world only, but also in that which is to come. And therefore he began to practice virtue and for the sake of that world he performed good deeds. And it is known what he saw among many in his time, that they were priests in the world, and they did not know God. And Moses wrote his book, because they said that Esau was blessed, and not Jacob. Others said that it was concerning the sons of Joktan that he is, for he did not write about his race, just as he did not write about the lineage of Melchizedek and Elijah, of whom they said that he is Esau. They said that Jobab was his name, and he took an Arabian wife and she bore him a son, and his name was called Husham, and the father of Job was Zerah, and his mother Bosora, and he is the fifth from Abraham: Job son of Zerah son of Reuel son of Esau son of Isaac son of Abraham. Asaph the priest, the companion of Ezra, and Arod the scribe of the times, and Jacob of Edessa said that he was from the sons of Joktan, the son of Eber, and he was before Abraham, and until the time of the seventy-two interpreters.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The phrase 'literal commentary' (ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) signals that this passage belongs to the first of two commentaries by Dionysius bar Salibi, the other being a 'second commentary' (ܦܘܼܫܩܐ ܕܬܪܝܢ) mentioned in the same sentence.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܡܘ݀ܣܐ ܟܝܢܝܐ","severity":"info","text":"The term 'natural law' (ܢܡܘ݀ܣܐ ܟܝܢܝܐ) is a key concept in Syriac exegesis, denoting a pre-Mosaic moral order accessible to reason, here attributed to Job before the giving of the Torah.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܦ ܟܗܢܐ","severity":"info","text":"The reference to 'Asaph the priest, the companion of Ezra' (ܐܣܦ ܟܗܢܐ ܚܒܪܗ ܕܥܙܪܐ) invokes a tradition linking the book of Job to the post-exilic period, possibly drawing on Jewish or Christian pseudepigrapha.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܥܘܿܒ ܐܘܪܗܝܐ","severity":"info","text":"The citation of 'Jacob of Edessa' (ܝܥܘܿܒ ܐܘܪܗܝܐ) as an authority for the genealogy of Job shows the reception of earlier Syriac scholarship; Jacob of Edessa (c. 640–708) was a prominent translator and exegete.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܒ ܒܪ ܙܪܚ ܒܪ ܪܥܘܐܝܠ ܒܪ ܥܣܘ ܒܪ ܐܝܣܚܩ ܒܪ ܐܒܪܗܡ","severity":"info","text":"The genealogy 'Job son of Zerah son of Reuel son of Esau son of Isaac son of Abraham' is not found in the biblical book of Job but derives from post-biblical traditions, possibly from the Targum or the Book of Jubilees.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܥܕܐ ܕܫܬܝܢ ܫܢ̈ܝܼܢ ܝܬܝܼܪ","severity":"caution","text":"The phrase 'until the time of the seventy-two interpreters' (ܘܥܕܐ ܕܫܬܝܢ ܫܢ̈ܝܼܢ ܝܬܝܼܪ) is ambiguous: it may refer to the Septuagint translators or to a later Syriac tradition; the number 72 is conventional but its precise referent here is uncertain.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Asaph the priest' and 'Arod the scribe' is unclear; they may be figures from lost Jewish or Christian traditions.","The phrase 'until the time of the seventy-two interpreters' could refer to the Septuagint or to a Syriac translation tradition; the text does not specify."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܐܟܬܒ ܡܘܫܐ ܟܬܒܐ ܐܝܟܢܐ ܕܠܐ ܬܬܼܚܦܐ ܡܼܢ ܥܠܡܐ ܢܨܝܼܚܘܼܬܗ ܕܓܒܪܐ ܘܢܒܝܘܼܬܗ܇ ܘܕܢܟܐܪ ܠܝܣܪܐܝܠ ܕܩܼܡ ܒܥܡܡ̈ܐ ܡܠܟܐ ܘܟܗܢܐ ܘܢܒܝܐ܇ ܘܕܒܐܝܘܿܒ ܢܒܗܬ ܠܥܡܐ ܕܒܗܿܘ ܙܒܢܐ ܠܐ ܝܼܕܥܘ ܠܐܠܗܐ: ܘܕܢܟܚܕ ܠܥܬܝܼܪ̈ܐ: ܕܒܨܒܝܿܢܗܘܿܢ ܐܝܬܝܗܿ ܗ݀ܝ ܕܢܗܘܘܿܢ ܛܒ̈ܐ ܟܕ ܟܗܝܼܢܝܼܢ: ܘܕܐܝܠܝܢ ܕܡܬܼܪܕܝܢ܇ ܡܢܗ ܢܐܠܦܘܢܼ ܕܢܣܝܒܪܘܢܼ ܥܩ̈ܬܐ: ܘܕܢܕܥ ܟܿܠܢܫ ܕܐܝܬ ܣܛܢܐ ܕܚܿܣܡ ܒܛܒ̈ܬܐ܇ ܘܙܕܩ ܕܢܙܕܗܪ ܡܢܗ܆ ܫܐܼ ܣܛܢܐ ܕܢܢܣܝܘܗܝ܆ ܡܛ݀ܠ ܕܠܐ ܐܬܡܨܝܼ ܕܒܕܚܼܠܬ ܦܬܟܪ̈ܐ ܘܒܪ̈ܓܝܓܬܐ ܢܚܛܝܘܗܝ: ܒܥܼܐ ܕܒܐܒܕܢܐ ܕܩܢܝܿܢܗ ܘܡܘܬܐ ܕܒܢ̈ܘܗܝ ܘܟܘܼܪܗܢܐ ܢܣܓܦܝܼܘܗܝ ܘܡܛ݀ܠ ܕܢܚܘܐ ܐܠܗܐ ܠܣܛܢܐ: ܕܠܘ ܡܛ݀ܠ ܥܘܼܬܪܐ ܘܒܢ̈ܝܐ: ܘܐܦܠܐ ܡܛ݀ܠ ܕܒܩܛܝܼܪܐ ܕܚܿܠ ܠܐܠܗܐ܇ ܐܝܘܿܒ ܐܝܼܬܘܗܝ ܡܝܬܪܐ: ܐܠܐ ܡܼܢ ܨܒܝܿܢܗ ܫܒܩܼܗ ܒܐܝܼܕ̈ܝ ܣܛܢܐ ܕܥܒܕܗ ܢܬܢܨܚ ܘܒܝܼܫܐ ܢܚܦܪ܆ ܘܡܛ݀ܠ ܗܕܐ ܠܪ̈ܫܝܼܥܐ ܠܐ ܪܕܐ: ܘܒܛܒ̈ܬܐ ܡܫܡܠܝܢ ܚܝܝ̈ܗܘܢܿ: ܘܙܕܝܼܩ̈ܐ ܡܬܪܕܦܝܼܢ ܘܡܬܩܦܚܝܼܢ ܒܥܠܡܐ: ܘܐܡܿܪܝܼܢܢ ܕܠܐܝܠܝܢ ܕܝ݀ܕܥ ܕܠܐ ܡܟܘܢܐ ܠܗܘܢܿ ܡܪܕܘܼܬܐ ܠܐ ܪܕܐ: ܠܙܕܝܼܩܿܐ ܪܕܐ: ܕܢܚܘܐ ܕܠܘ ܡܛ݀ܠ ܕܣܿܢܐ ܠܗܘܿܢ ܪܕܐ ܠܗܘܢܿ: ܐܠܐ ܕܢܠܦ ܕܛܒ̈ܬܐ ܕܗܪܟܐ܇ ܠܐ ܡܕܡ ܐܢܝܢ܇ ܘܐܝܬ ܠܗ ܦܘܼܪ̈ܥܢܐ ܡܬܘ̈ܡܝܐ ܒܒܘܼܣ̈ܡܐ ܘܒܫܘܼ̈ܢܩܐ: ܠܙܕܝܼܩ̈ܐ ܕܝܿܕܥ ܕܡܬܼܬܘܝܢ ܪܕܐ: ܘܒܿܚܪ ܠܗܘܿܢ܇ ܟܕ ܝ݀ܕܥ ܕܠܐ ܚܿܛܝܢ܀","english":"Moses wrote the book so that it would not be changed with the passage of time, and the righteousness and piety of the man, and he recalled Israel, which had stood among the nations as a king, a priest, and a prophet, and that Job shamed the people who in that time did not know God, and he rebuked the rich, that by their own will it was that they were good while they were able, and that Elihu, who was being persecuted, taught from him that they should bear afflictions, and that everyone should know that there is a Satan who envies good things, and that it is right to beware of him, except for the Satan who heals him, because he was not able to sin him through the worship of idols and through lusts. He sought that through the loss of his property and the death of his children and his disease he would cause him to stumble, and because God showed the Satan that it was not because of wealth and children, nor because of the fear that he feared God, that Job was excellent, but rather by his will he left him in the hands of the Satan, who did to him evil and dug a pit, and because of this he did not pursue the wicked, and they complete their lives in good things, while the righteous are persecuted and struck down in the world, and they say to Elihu, who knows that it is not because he is worthy of persecution that he is persecuted, but to show that it is not because he is worthy of persecution that he is persecuted, but rather to teach that the good things of here are nothing, and that there are eternal rewards in pleasures and in torments. For the righteous who know that they are worthy of persecution, he chose for them, knowing that they do not sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܟܬܒ ܡܘܫܐ ܟܬܒܐ","severity":"info","text":"The claim that Moses wrote the book of Job is a traditional attribution in Syriac and Jewish exegesis, not a historical claim. Bar Salibi uses it to assert the book's authority and antiquity.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܛܢܐ","severity":"info","text":"Satan (ܣܛܢܐ) is here presented as a figure who envies good deeds and tests the righteous, consistent with the prologue of Job. Bar Salibi distinguishes a 'Satan who heals him' (ܣܛܢܐ ܕܢܥܣܝܘܗܝ), possibly a reference to the adversary's role in divine pedagogy.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܿܒ","severity":"info","text":"The passage echoes Job 1–2, where Job loses property, children, and health, and the Satan acts with divine permission. Bar Salibi interprets Job's trials as a demonstration that righteousness is not contingent on worldly goods.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܠܝܢ","severity":"info","text":"Elihu (ܐܝܠܝܥ) appears in Job 32–37 as a younger interlocutor. Bar Salibi presents him as a persecuted teacher, a reading that aligns with Syriac traditions that valorize patient endurance under suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܕܢܟܚܕ ܠܥܬܝܼܪ̈ܐ","severity":"info","text":"The passage lists multiple purposes of the book of Job: to shame the ignorant, rebuke the rich, teach endurance, and reveal the Satan's role. This catalog reflects a structured exegetical summary typical of Syriac literal commentaries.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܙܕܝܼܩ̈ܐ ܡܬܪܕܦܝܼܢ","severity":"info","text":"Bar Salibi's emphasis on the persecution of the righteous and the prosperity of the wicked reflects a theodicean concern common in Syriac monastic and commentarial literature, possibly influenced by the experience of Christians under Sassanian rule.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Satan who heals him' (ܣܛܢܐ ܕܢܥܣܝܘܗܝ) is ambiguous: it may mean the Satan who heals Job (i.e., restores him) or the Satan who heals himself (i.e., is corrected). The reading taken is that the Satan is an instrument of divine healing through trial.","The clause 'he was not able to sin him' (ܕܠܐ ܐܬܡܨܝܼ ܕܒܕܚܼܠܬ ܦܬܟܪ̈ܐ ܘܒܪ̈ܓܝܓܬܐ ܢܚܛܝܘܗܝ) is syntactically difficult; the translation renders it as 'he was not able to cause him to sin through the worship of idols and through lusts.'"],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܚܝܐ ܐܝܘܿܒ ܫܢ̈ܝܐ ܡܐܬܝܢ ܘܚܡܫܝܢ ܘܚܡܫ܇ ܩܕܡ ܡܚܘܿܬܐ ܦܗ̄܆ ܘܒܿܬܪ ܡܚܘܿܬܐ ܡܐܐ ܘܫܒܥܝܼܢ܇ ܟܬܒܐ ܡܐܬܝܢ ܘܐܪܒܥܝܼܢ ܘܬܡܢܐ ܐܡܿܪ܇ ܟܕ ܠܫܒܥ ܕܡܚ̈ܘܬܐ ܠܐ ܚܿܫܒ܇ ܡܛ݀ܠ ܕܐܝܟ ܡܝܼܬ ܚܫܝܼܒ ܗܼܘܐ ܒܗܝܢ܇ ܫܒܼܥ ܐܢܝܢ ܕܡܚܘܿܬܐ܆ ܡܼܢ ܗܜܝ ܕܒܫܬ ܥܩ̈ܢ܇ ܘܒܕܕܫܒܥ ܠܐ ܢܩܪܘܿܒ ܠܟ ܒܝܼܫܐ: ܓܒܪܐ ܚܕ ܐܝܬ ܗܼܘܐ ܗ̄ ܚܕ ܐܡܼܪ ܕܢܠܦ ܕܠܝܬ ܗܼܘܐ ܐܚܪܝܢ ܕܕܡܿܐ ܠܗ܀ ܒܐܪܥܐ ܕܥܘܿܨ ܗ̄ ܒܪܗ ܕܫܝܡ ܐܝܼܬܘ̄ ܗܼ،ܐ ܘܬܚܘܼܡܐ ܕܐܪܥܐ ܗܕܐ܆ ܡܼܢ ܬܚܘܼܡܐ ܕܐܪܥܐ ܕܡܨܪܝܢ ܥܕܡܐ ܠܕܪܡܣܘܿܩ܇ ܓܒܪܐ ܬܡܝܼܡ ܗ̄ ܒܒܥܬܐ ܕܐܠܗܐ܆ ܡܛ݀ܠ ܕܟܕ ܝܼܕܥ ܠܐܠܗܐ ܕܠܐ ܒܨܐ ܠܟܝܿܢܐ܆ ܐܠܐ ܐܝܟ ܕܠܐܠܗܐ ܫܒܼܚ ܘܐܘܕܝܼ: ܘܠܐ ܝܼܨܦ ܕܢܥܩܼܒ: ܘܥܠ ܗܿܟܢ ܐܬܩܪܝܼ ܬܡܝܼܡܐ ܗܿܢܘ ܕܝܢ ܒܡܝܬܪ̈ܘܬܐ ܟ݀ܠܗܝܢ܇ ܘܢܡܘܿܣܐ ܟܝܢܝܐ܀ ܘܕܚܿܠ ܠܐܠܗܐ ܗ̄ ܟܝܿܢܐܝܬ: ܡܼܢ ܕܚܠܼܬܐ ܕܕܝܼܢܐ܀ ܘܣܿܛܐ ܡܼܢ ܒܝܼܫܬܐ ܗ̄ ܥܠ ܣܒܪܐ ܕܦܘܼܪܥܢܐ ܥܿܗܕܐ ܠܡܝܬܪ̈ܬܐ ܩܕܡ ܒܢ̈ܝܐ: ܡܛ݀ܠ ܕܡܫܬܼܒܗܪ ܗܼܘܐ ܘܡܨܼܛܒܬ ܘܠܒܢ̈ܝ ܩܕܡ ܩܢܝ̈ܢܐ܆ ܒܕܗܿܢܘܿܢ ܩܪܝܼܒܝܼܢ ܠܟܝܿܢܐ܀ ܥܗܕ ܠܩܢܝ̈ܢܐ. ܕܢܘܕܥ ܕܟܡܐ ܥܘܼܬܪܐ ܩܿܢܐܼ ܗܼܘܐ: ܘܥܠܼܬܐ ܠܛܒܬܐ ܗܘܼܐ ܠܗ܇ ܘܠܘ ܠܚܛܝܼܬܐ܀ ܪܒ ܗܼܘܐ ܡܼܢ ܒܢ̈ܝ ܡܕܢܚܐ ܗ̄ ܡܝܬܪ̈ܐ ܕܒܙܒܢܗ܇ ܘܡܼܢ ܟ݀ܠܗܘܿܢ ܐܝܠܝܢ ܕܒܡܕܢܚ̈ܘܗܝ ܥܿܡܪܝܼܢ ܗܼܘܘ܀ ܥܿܒܕܝܼܢ ܗܼܘܘ ܡܫܬܝܐ ܗ̄ ܥܝܕ ܠܒܢ̈ܘܗܝ ܕܓܘܢܐܝܬ ܢܐܟܠܘܢܼ ܘܢܫܬܘ݀ܢ: ܐܝܟܢܐ ܕܢܐܘܼܐ ܐܢܘܿܢ ܒܚܘܼܒܐ ܘܕܢܗܘܘܿܢ ܢܟ̈ܦܐ: ܡܛ݀ܠ ܕܥܡ ܢܘܼܟܪ̈ܝܐ ܠܐ ܝܿܠܦܝܼܢ ܗܼܘܘ ܙܢ̈ܝܐ ܡܝܬܪ̈ܐ ܐܟܡܐ ܕܥܡ ܚ̈ܕܕܐ܇ ܘܩܕܫ ܐܢܘܿܢ ܗ̄ ܡܿܣܩ ܕܒܚ̈ܐ ܚܠܦܝܗܘܢܿ܇ ܠܘ ܡܛ݀ܠ ܕܚ̈ܛܗܐ ܣܘܼܥܪ̈ܢܝܐ ܚܿܛܝܢ ܗܼܘܘ܇ ܐܠܐ ܕܝܢ ܚܼܛܘ ܗܼܘܘ ܒܚܘ̈ܫܒܐ ܠܐ ܓܠ̈ܝܐ܀","english":"The life of Job was one hundred and forty-five years before the flood, and after the flood one hundred and seventy years. The book says one hundred and forty-eight, not counting the seven years of the plagues, because he was considered as dead during that time. The seven years of the plagues, what is it? That in six of the years the evil one did not approach you. There was one man, one who said that there was no other like him. In the land of Uz, the son of Shem, he was, and the border of this land, from the border of the land of Egypt as far as Damascus. A perfect man in the worship of God, because when he knew God, he did not lack for nature, but praised and gave thanks to God as to God. And he did not care to be cunning. And on this account he was called perfect, that is, in all virtues and the natural law. And he feared God naturally, as the fear of a judge. And he turned away from evil, on account of the hope of reward, remembering the virtues before the children, because he used to boast and be adorned and before the children before the elders, because by that he was near to nature. He remembered the elders, that he might know how much wealth he had, and that it was a cause for good for him, and not for sin. He was great, and among the children of the east, the virtues of his time, and among all those who dwelt in his eastern regions. They used to make a feast, a custom for his children, that they would eat and drink together, just as Job would come in love and they would be hungry, because with strangers they would not learn the virtues of the children as with one another. And Job would offer up sacrifices on their behalf, not because of the sins of the deeds they had committed, but because they had sinned in thoughts, not in manifest ones.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܚܝܐ ܐܝܘܿܒ ܫܢ̈ܝܐ ܡܐܬܝܢ ܘܚܡܫܝܢ ܘܚܡܫ","severity":"info","text":"The life of Job is given as 145 years before the flood and 170 after, but the book says 148, excluding the seven plague years. This reflects a chronological harmonization of Job's lifespan with biblical flood chronology.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܪܥܐ ܕܥܘܿܨ","severity":"info","text":"The land of Uz is identified as the territory of Shem's son, extending from Egypt to Damascus. This aligns with Syriac exegetical traditions locating Uz in the Levant, not Edom as in some Western interpretations.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܡܝܼܡܐ","severity":"info","text":"The Syriac term ܬܡܝܼܡܐ (tamīmā) means 'perfect' or 'complete,' here glossed as possessing all virtues and natural law. It echoes the Hebrew תָּם (tam) from Job 1:1, often rendered 'blameless' or 'upright.'","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܕܫ ܐܢܘܿܢ ܗ̄ ܡܿܣܩ ܕܒܚ̈ܐ","severity":"info","text":"Job's offering of sacrifices for his children's thoughts, not deeds, alludes to Job 1:5 (sacrifices) and the theme of sin in thought versus action, possibly reflecting Job 42:8 or early Jewish exegesis on Job's piety.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܕܚܿܠ ܠܐܠܗܐ ܗ̄ ܟܝܿܢܐܝܬ: ܡܼܢ ܕܚܠܼܬܐ ܕܕܝܼܢܐ","severity":"info","text":"Job's fear of God is compared to fear of a judge, a motif common in Syriac moral exegesis (e.g., Aphrahat, Demonstrations) that emphasizes divine judgment as a deterrent, distinct from natural piety.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܒܼܥ ܐܢܝܢ ܕܡܚܘܿܬܐ","severity":"caution","text":"The phrase 'seven years of the plagues' is ambiguous: it may refer to Job's seven years of suffering (cf. Job 2:13 LXX) or a separate tradition. The text's arithmetic (145 vs. 148) suggests a scribal or exegetical variant.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'seven years of the plagues' may be a reference to Job's trials or a separate chronological tradition; the text does not clarify.","The identity of 'one man' who said there was no other like Job is unclear—possibly a rabbinic or Syriac source."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܠܡܐ ܐܬܼܚܫܒܘ ܒܢ̈ܝ ܗ̄ ܝ݀ܕܥ ܗܼܘܐ ܕܡܼܢ ܠܒܐ ܢܦܩ̈ܢ ܡܚܫ̈ܒܬܐ: ܘܕܘܼܟܝܐ ܥܿܒܕ ܠܘ ܢܡܘܿܣܝܐ: ܐܠܐ ܫܠܝܼܚܝܐ: ܘܐܝܟ ܟܗܢܐ ܒܕܒ̈ܚܐ ܡܿܕܟܐ ܗܼ،ܐ܇ ܠܫܘܼܘܕܥܐ ܕܟܗܢܘܼܬܗ: ܝ݀ܕܥ ܗܼܘܐ ܕܗܿܢܘܿܢ ܕܐܟܿܠܝܼܢ ܘܫܿܬܝܢ: ܡܙܼܕܪ̈ܥܢ ܒܠ̈ܒܘܬܗܘܢܿ ܡܚܫܒ̈ܬܐ ܒܝܼܫ̈ܬܐ: ܗܐ ܓܝܪ ܐܦ ܡܘܫܐ ܐܡܼܪ ܠܥܡܐ: ܕܐܙܕܗܪ ܕܠܐ ܬܐܟܘܿܠ ܘܬܫܼܬܐ ܘܬܛܥܼܐ ܠܡܪܝܐ ܐܠܗܟ܀ ܘܗܘܼܐ ܝܘܡܐ ܘܐܬܼܘ ܒܢ̈ܝ ܐܠܘܗܝܡ ܗ̄ ܒܗ݀ܝ ܕܥ̄ ܟܬܝܼܒ ܕܡ̈ܠܐܟܐ ܐܬܼܘ: ܘܡܪܝ ܐܝܘܐܢܢܝܣ ܐܡܿܪ ܕܡܠܐܟ̈ܐ ܐܢܘܿܢ: ܗܿܢܘܿܢ ܕܫܠܝܼܛܝܼܢ ܥܠ ܐܪܥܐ܆ ܘܙܘܥܐ ܕܐܣܛܘ̈ܟܣܝܐ ܘܢܦܫ̈ܬܐ܆ ܕܡܚܘܢ ܥܒܕ̈ܝܗܘܢܿ ܟܕ ܡܫܡܠܝܢ ܐܝܠܝܢ ܕܡܬܦܩܕܝܢ܇ ܡܛ݀ܠ ܕܡܫܬܕܪܝܼܢ ܠܬܫܡܼܫܬܐ܆ ܐܟܿܠܩܪܨܐ ܠܡ ܕܢܩܘܼܡ ܐܬܼܐ ܐܟܙܢܐ ܕܡ̈ܠܐܟܐ܇ ܐܠܐ ܩܿܐܡ ܒܐܪܥܐ܇ ܐܝܟ ܕܠܣܘܼܓܦܢܐ ܕܒܢܝ̈ܢܫܐ: ܘܡܬܼܚܠܛ ܒܙܒܢ ܙܒܢ ܥܡ ܡ̈ܠܐܟܐ܇ ܗܿܝܢ ܒܝܛܼ ܠܗܘܿܢ ܥܠ ܬܫܡܫܼܬܐ ܘܢܛܘܪܘܼܬܐ܆ ܘܗܢܐ ܥܠ ܢܟܝܿܢܐ ܘܚܘܼܒܠܐ܀ ܐܚܪ̈ܢܐ ܕܒܢ̈ܝ ܐܠܘܗܝܡ ܐܝܬܝܗܘܿܢ ܟ̈ܐܢܐ ܘܙܕܝܼܩ̈ܐ: ܘܐ݀ܬܝܢ ܗܼܘܘ ܠܘܬ ܐܝܘܿܒ ܠܒܥܬܐ ܕܡܛ݀ܠ ܐܠܗܐ ܘܣܓܕܬܗ܀ ܐܬܩܪܝܼܘ ܒܢ̈ܝ ܐܠܘܗܝܡ: ܐܝܟܢܐ ܕܒܢ̈ܝ ܫܝܬ ܐܬܩܪܝܼܘ ܗܿܟܢ܆ ܡܛ݀ܠ ܡܝܬܪܘܬܗܘܢܿ܇ ܘܟܗ̈ܢܐ ܬܘܼܒ ܐܬܩܪܝܼܘ ܒܢ̈ܝ ܐܠܗܐ ܐܝܟ ܕܐܬܐܼܡܪܬ݀ ܕܐ̈ܠܗܐ ܐܢܬܘܿܢ܀ ܘܐܝܟ ܕܒܙܡܘܪܐ ܥܒܪܝܐ ܐܡܿܪ ܩܕܡ ܐܠܗ̈ܐ ܐܙܿܡܪ ܠܟ܀","english":"...whether they counted the years of his life. He knew that food and drink give rise to evil thoughts in hearts. For indeed Moses also said to the people: \"Beware lest you eat and drink and go astray from the Lord your God.\" And it was a day, and the sons of Elohim came. In this regard it is written that angels came. And Mar John Chrysostom said that the angels who came were those who rule over the earth, and the movement of the elements and souls, who strike their servants when they fulfill what they are commanded, because they are sent for service. It is not that a slanderer stood as an angel, but he stood on the earth, as for the sake of the sons of the wicked, and he mingled at times with the angels. This was fitting for service and guardianship, but it was for destruction and ruin. The other sons of Elohim were priests and righteous ones, and they came to Job for the sake of the worship of God and his adoration. They were called sons of Elohim, just as the sons of Seth were called thus, because of their excellence. And priests also were called sons of God, as it was said, \"You are gods.\" And as in the Hebrew Psalm it says, \"Before the gods I will sing to you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses also said to the people: 'Beware lest you eat and drink and go astray from the Lord your God.'","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of Deut 6:12 or a similar warning against idolatry through feasting, common in Syriac exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Mar John Chrysostom said that the angels who came were those who rule over the earth","severity":"info","text":"Bar Salibi attributes to John Chrysostom a view of angels as cosmic administrators who punish human servants; this reflects a Syriac reception of Chrysostom's homilies on Job, though the exact source is not identified.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"sons of Elohim (ܒܢ̈ܝ ܐܠܘܗܝܡ)","severity":"info","text":"The Syriac phrase bnay ʾalāhē is ambiguous: it can mean 'sons of God' (divine beings) or 'sons of the gods' (polytheistic). Bar Salibi interprets it as referring to angels, priests, and righteous men, aligning with Jewish and Christian exegetical traditions.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sons of Seth were called thus, because of their excellence","severity":"info","text":"The reference to the 'sons of Seth' as a title for the righteous echoes a tradition found in Syriac literature (e.g., Cave of Treasures) where Seth's lineage is seen as a priestly line before the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as in the Hebrew Psalm it says, 'Before the gods I will sing to you.'","severity":"caution","text":"This likely refers to Ps 138:1 (LXX 137:1) or a similar verse, but the wording 'before the gods' (plural) is unusual; it may reflect a Syriac or Hebrew variant, or a misremembered citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"whether they counted the years of his life","severity":"caution","text":"The opening sentence is fragmentary in the Syriac; the English draft supplies a plausible reading, but the exact sense of the counting (whether of Job's life or the plagues) is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sons of Elohim' is interpreted by Bar Salibi as both angels and righteous humans, but the biblical text (Job 1:6) may refer to divine beings; the exegetical shift is deliberate.","The citation from the Hebrew Psalm is not precisely identified; it may be a paraphrase or a variant reading."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܣܛܢܐ ܕܐܬܼܐ ܘܩܼܡ ܒܝܢܬܗܘܢܿ ܗ̄ ܐܟܡܐ ܕܩܼܡ ܥܠ ܝܡܝܼܢܗ ܕܝܫܘܿܥ ܒܪ ܝܘܙܕܩ ܠܥܘܟܪܐ܇ ܘܐܟܡܿܢ ܕܢܚܛܘܿܦ ܠܐܢܫ ܘܢܢܣܐ܇ ܗܿܠܝܢ ܕܟܬܝܼܒ̈ܢ ܕܐܡܼܪ ܡܪܝܐ ܠܣܛܢܐ ܘܕܦܢܝܼ ܣܛܢܐ܇ ܠܘ ܕܫܘܼܐܠܐ ܘܦܘܼܢܝ ܦܬܓܡܐ ܗܘܼܐ ܬܡܢ܇ ܐܠܗܐ ܓܝܪ ܠܐ ܣܢܝܼܩ ܕܢܫܐܠ ܐܝܟ ܝܕܘ݀ܥܐ ܕܟ݀ܠܡܕܡ ܘܐܦܠܐ ܠܣܛܢܐ: ܡܿܘܐ ܠܫܘܼܐܠܐ܇ ܐܠܐ ܠܐܝܠܝܢ ܕܕܚܠܝܼܢ ܠܗ ܘܢ݀ܛܪܝܼܢ ܦܘܼܩ̈ܕܢܘ̄ ܡܿܡܠܠ: ܐܠܐ ܓܒܘܼܠܝܐ ܕܬܫܥܝܼܬܐ ܐܝܬܝܗܿ ܡܛܠܬܢ ܕܝܼܠܢ܀ ܚܕܿܪܬ ܒܐܪܥܐ ܗ̄ ܕܟ݀ܠܗܝܢ ܡܠ̈ܟܘܬܐ ܠܝܼ ܡܫ̈ܠܡܢ܆ ܘܠܐ ܐܢܫ ܦܿܠܛ ܡܢܝ ܕܠܐ ܚܛܗ: ܐܠܐ ܐܝܘܿܒ܇ ܡܛ݀ܠ ܕܒܛܝܼܠܘܼܬܐ ܐܠܗ݀ܝܬܐ ܒܿܥܝܐ ܗܼܘܬ݀ ܠܣܛܢܐ ܕܢܐܟܝܘܗܝ: ܘܒܫܘܼܐܠܐ ܘܒܦܘܼܢܝ ܦܬܓܡܐ ܐܬܚܫܚ ܟܬܒܐ܇ ܐܝܟ ܥܝܕܐ ܕܡܡܠܐ ܐܢܫܐ܇ ܐܝܟܢܐ ܕܢܚܘܐ ܠܨܢܥ̈ܬܐ ܕܐܟ݀ܠܩܪܨܐ܀ ܣܪܝܩܐܝܬ ܕܚܿܠ ܐܝܘܒ ܠܐܠܗܐ ܗ̄ ܐܝܟ ܕܠܘܬ ܐܠܗܐ ܐܡܼܪ ܗܕܐ ܒܝܼܫܐ܆ ܕܠܘ ܨܒܝܿܢܐܝܬ ܡܿܚܒ܆ ܐܠܐ ܡܛ݀ܠ ܩܢܝܿܢܐ܇ ܘܟܕ ܫܪܝܼ ܒܝܼܫܐ ܕܢܩܪܘܿܒ ܩܠܝܼܠ ܠܩܢܝܿܢܐ ܐܝܟ ܕܒܢܣܝܿܢܐ: ܠܐ ܐܬܟܠܝܼ: ܘܒܪ ܫܥܬܗ ܐܪܓܼܫ ܕܐܬܬܪܝܼܡܬ݀ ܡܼܢ ܐܝܘܿܒ ܒܛܝܼܒܠܘܼܬܐ܇ ܘܒܚܕ ܝܘܡܐ ܐܘܒܕ ܟ݀ܠܡܕܡ܆ ܘܐܦ ܠܗ ܐܬܩܼܪܒ ܒܗܿܘ ܝܘܡܐ ܕܢܘܒܕ: ܐܠܐ ܐܬܟܠܝܼ ܡܼܢ ܒܛܝܼܠܘܼܬܐ܇ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܥܠܘܗܝ ܠܐ ܬܘܫܼܛ ܐܝܼܕܟ܀ ܢܦܫܗ ܠܡ ܛܪ܀ ܡܣܒܪ̈ܢܐ ܫ݀ܒܩ ܗܼܘܐ ܡܼܢ ܢܣܝ̈ܘܢܐ ܕܢܝܬܘܢܿ ܛܒ̈ܐ ܠܐܝܘܿܒ܇ ܘܒܿܬܪܟܢ ܐܦ ܠܗܘܿܢ ܡܿܘܒܕ ܗܼܘܐ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܫ̈ܐܕܐ ܡܬܼܕܡܝܢ ܗܼܘܘ ܒܥܠܝܡ̈ܘܗܝ ܘܐܬܝܢ ܗܼܘܘ ܘܡܘܕܥܝܢ ܠܗ܀","english":"Satan came and stood among them, just as he stood at the right hand of Yeshua bar Yozadaq for the sake of the crown, and just as he slipped into the man and the tree. Those scriptures which say that the Lord spoke to Satan and that he rebuked Satan—that was not a question and answer dialogue there, for God does not need to ask as one who is ignorant of everything, nor does Satan need to ask, but rather those who fear him and keep his commandments speak. Rather, it is a narrative device for the sake of the story. I have gone around in all the lands of all the kingdoms, and no one has escaped me without sinning—except Job, because divine righteousness was seeking Satan to consume him. And through question and answer dialogue the book was composed, according to the custom of human speech, as it shows the slanders of the accuser. It is vain that Job feared God, as if he said this evil thing to God, that he does not willingly afflict, but because of zeal, and when evil began to approach, he quickly yielded to zeal as if to a simple thing; he did not stop. And immediately he realized that he had been raised up with Job in righteousness, and in one day he destroyed everything, and even he himself was approached on that day of destruction, but he stopped with righteousness, and it is known that concerning him, \"Do not stretch out your hand.\" He himself did not keep. The heralds had left with the physicians who were bringing good news to Job, and afterwards even they were destroyed; others said that demons were appearing in the likeness of his young men and coming and informing him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܛܢܐ","severity":"info","text":"The Syriac term ܣܛܢܐ (sāṭānā) is used here as a proper name for Satan, the adversary figure in the Job narrative, consistent with its usage in Syriac biblical and exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Yeshua bar Yozadaq","severity":"info","text":"The reference to Yeshua bar Yozadaq (Joshua son of Jozadak) alludes to Zechariah 3:1-10, where Satan is depicted standing at his right hand to oppose his investiture as high priest, a scene Bar Salibi uses as a parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"narrative device","severity":"info","text":"Bar Salibi explicitly identifies the question-and-answer dialogue in Job as a literary device (ܬܫܥܝܼܬܐ, 'story'), not a literal divine-human conversation, reflecting a hermeneutical approach common in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Mar John Chrysostom","severity":"info","text":"The preceding passage cites Mar John Chrysostom, indicating Bar Salibi's engagement with patristic sources; this passage continues the exegetical tradition of interpreting Satan's role in Job through earlier Christian commentary.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܦܫܗ ܠܡ ܛܪ","severity":"caution","text":"The phrase ܢܦܫܗ ܠܡ ܛܪ ('He himself did not keep') is ambiguous; it may refer to Satan failing to restrain himself despite his own righteousness, or to Job's failure to maintain his resolve. The reading here follows the English draft's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Satan and the tree","severity":"info","text":"The allusion to Satan slipping 'into the man and the tree' likely references the serpent in Eden (Genesis 3), drawing a parallel between the temptation of Adam and the testing of Job, a common typology in Syriac commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'He himself did not keep' (ܢܦܫܗ ܠܡ ܛܪ) is ambiguous: it could refer to Satan's failure to maintain his own righteousness, or to Job's failure to keep his fear of God. The English draft takes it as referring to Satan.","The identity of 'the heralds' and 'the physicians' is unclear; they may be allegorical figures or refer to specific characters in the Job story not explicitly named in the biblical text."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܢܘܼܪܗ ܕܐܠܗ ܢܦܠܼܬ݀ ܡܼܢ ܫܡܝܐ ܗ̄ ܗܢܘܿܢ ܬܘܼܒ ܫ̈ܐܕܐ ܐܚܼܬܘ ܢܘܼܪܐ ܟܪ ܕܐܚܼܬܘ܇ ܘܣܦܼܬ݀ ܒܥ̈ܢܐ ܘܒܪ̈ܥܘܬܐ: ܘܐܘܩܼܕܬ݀ ܐܢܘܿܢ܇ ܘܐܼܬܘ ܣܒܪܘܼܗܝ ܕܐܠܗܐ ܣܼܥܪ ܗܕܐ: ܐܝܟܢܐ ܕܢܙܝܼܥܘܼܢܝܗܝ ܥܠ ܓܘܼܕܦܐ: ܕܚܙܝܼ ܐܠܗܟ ܕܬܟܝܼܠ ܐܢܬ ܥܠܘܗܝ: ܘܗܘܼܝܘܼ ܕܡܿܘܒܕ ܠܟ: ܘܡܛ݀ܠ ܦܫܝܼܛܘܼܬܐ ܐܘܿ ܪܘܼܚܢܝܘܼܬܐ ܕܫ̈ܐܕܐ ܡܨܼܝܢ ܚܝܠܐ ܕܐܦ ܠܟܿܠܗܿ ܐܢܫܘܼܬܐ ܘܠܒܢܝܿܢܐ ܢܘܒܕܘܢܼ ܒܚܕ ܙܒܢܐ܇ ܐܝܟ ܕܣܼܥܪܘ ܒܚܙܝܼܪ̈ܐ܆ ܘܐܝܟ ܡ̈ܠܐܟܐ ܕܐܚܼܬܘ ܢܘܼܪܐ ܥܠ ܣܕܘܿܡ: ܫܒܼܩ ܠܐܢܬܬܐ܇ ܠܘ ܟܕ ܚܿܐܣ ܥܠܝܗܿ: ܐܠܐ ܐܝܟ ܕܬܗܼܘܐ ܠܗ ܐܘܪܓܢܘܿܢ ܠܒܝܼܫܬܐ܇ ܕܐܝܟ ܕܐܚܛܝܼ ܠܐܕܡ ܒܝܕ ܚܘܐ ܗܿܟܢܐ ܠܐܝܘܿܒ ܒܝܕ ܐܢܬܬܗ: ܐܡܼܪܬ݀ ܠܗ ܕܨܚܐ ܠܐܠܗܟ ܘܡܘܼܬ܀ ܐܝܘܐܢܢܝܣ ܐܡܿܪ. ܕܐܢܬܬܐ ܡܝܬܪܬܐ ܗܼܘܬ݀܇ ܘܐܟܿܠܩܪܨܐ ܐܬܕܡܝܼ ܠܐܢܬܬܗ ܘܡܠܼܠ ܗܿܠܝܢ. ܘܨܒܝܢܐ ܕܐܠܗܐ ܗܼܘܐ܆ ܕܠܐ̄ ܕܠܐ ܬܐܒܼܕܝ ܐܢܬܬܗ܆ ܡܛ݀ܠ ܕܢܣܼܒ ܐܢܬܬܐ ܐ̱ܚܪܬܐܐ: ܐܟܡܐ ܕܚܕ ܐܝܘܿܒ ܐܝܬܘ̄: ܗ̣ܿܢܐ ܘܐܢܬܬܗ ܚܕܐ ܬܗܼܘܐ܇ ܐܟܡܐ ܕܐܕܡ ܚܕ܇ ܐܦ ܚܘܐ ܚܕܐ܇ ܒܗܕܐ ܡܬܟܣܣܝܼܢ ܣܓܝ̈ܐܝ ܙܘܘܓܐ܀ ܦܫܼܬ݀ ܬܘܼܒ ܐܢܬܬܐ܆ ܐܟܡܿܢ ܕܬܫܡܼܫܝ ܩܕܡܘܗܝ ܘܬܘܟܠܝܼܘܗܝ܀ ܠܐ ܐܒܼܕܬ݀ ܬܘܼܒ ܐܟܡܿܢ ܕܠܐ ܢܚܼܕܐ ܒܝܼܫܐ ܕܐܙܠܼܬ݀ ܟܕ ܡܿܓܕܦܐ: ܘܬܟܼܪܐ ܠܐܝܘܿܒ܇ ܘܙ݀ܕܩ ܕܗ݀ܝ ܕܥܡܗ ܚܫܼܬ݀܆ ܬܚܼܕܐ ܒܛܒ̈ܬܗ܀ ܩܼܡ ܐܝܘܿܒ ܘܨܪܐ ܦܪܝܼܣܗ ܗ̄ ܐܟܡܿܢ ܕܐܦ ܗܿܢܐ ܠܡ ܕܦܼܫ ܠܗ. ܡܿܘܣܦ܀ ܥܪܛܠ ܢܦܩܿܬ ܗ̄ ܕܠܐ ܢܟܣ̈ܐ ܘܩܢܝ̈ܢܐ: ܘܕܠܐ ܚܛ̈ܗܐ܀ ܥܪܛܠ ܐ݀ܗܦܘܿܟ ܗ̄ ܠܫܝܘܿܠ ܕܠܐ ܩܢܝ̈ܢܐ ܘܥܘܠܐ܆ ܐܝܟ ܗ݀ܝ ܕܦܘܠܘܿܣ ܕܠܐ ܡܕܡ ܐܥܼܠܢ ܠܥܠܡܐ܆ ܐܦܠܐ ܕܢ݀ܦܩ ܡܢܗ܀","english":"The fire of God fell from heaven, and again the demons brought down fire as they brought down, and they cast it upon the children and the young men; and it burned the house, and the hope of God was destroyed by this. How his anger was stirred against blasphemy: \"See your God, on whom you rely, and he will destroy you.\" And because of the simplicity or the spiritual nature of the demons, they can exercise power so that they destroy all humanity and the beasts in one moment, as they did with the swine, and like the angels who brought down fire upon Sodom. He left the woman, not because he had pity on her, but so that she might be for him an instrument of evil, so that just as he caused Adam to sin through the serpent, so he might cause Job to sin through his wife. She said to him, \"Curse your God and die.\" Jobabysis said that the woman was a widow, and the slanderer was likened to his wife and spoke these words. And it was the will of God that his wife not perish, because he took another wife. Just as Job is one, so his wife is one; just as Adam is one, so the serpent is one; in this many couples are covered. Again the woman was sent to serve before him and to support him. She did not perish again, so that the evil that went out with blasphemy would not rejoice, and it would trouble Job, and it is right that she who suffered with him should rejoice in his good things. Job arose and tore his garment, as if this too were left to him. He added: \"Naked I came forth, without coverings and garments, and without sins. Naked I will return to Sheol, without garments and without injustice,\" like that of Paul: \"I brought nothing into the world, nor do I take anything out of it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܘܼܪܗ ܕܐܠܗ","severity":"info","text":"The phrase 'fire of God' (ܢܘܼܪܗ ܕܐܠܗ) echoes the biblical destruction of Sodom (Gen 19:24) and is here applied to Job's trials, linking divine punishment to demonic agency.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܡ̈ܠܐܟܐ ܕܐܚܼܬܘ ܢܘܼܪܐ ܥܠ ܣܕܘܿܡ","severity":"info","text":"The reference to angels bringing fire upon Sodom alludes to Genesis 19, a common typology in Syriac exegesis for divine judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܘܐܢܢܝܣ","severity":"info","text":"The name 'Jobabysis' (ܐܝܘܐܢܢܝܣ) likely refers to a source or tradition, possibly a lost Syriac commentary or a variant of Job's wife's name, though unattested elsewhere.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܡܐ ܕܐܕܡ ܚܕ","severity":"info","text":"The comparison of Job and Adam, and their respective wives and serpents, draws a typological parallel common in Syriac literature, emphasizing the unity of the couple in temptation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܿܣ ܕܠܐ ܡܕܡ ܐܥܼܠܢ ܠܥܠܡܐ","severity":"info","text":"The allusion to Paul (likely 1 Cor 15 or a similar passage) about bringing nothing into or out of the world is a free paraphrase, not a direct quotation, used to reinforce Job's nakedness as innocence.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܡܿܢ ܕܬܫܡܼܫܝ ܩܕܡܘܗܝ","severity":"caution","text":"The phrase 'to serve before him' (ܬܫܡܼܫܝ ܩܕܡܘܗܝ) is ambiguous: it may mean domestic service or cultic service, but the context suggests the former, as the wife is sent to support Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jobabysis' is unclear; it may be a proper name or a corruption of a source title.","The phrase 'fire of God' could be interpreted as literal divine fire or as a metaphor for demonic destruction, but the text treats it as both."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܘܿܒܕܝܘܗܝ ܣܪܝܩܐܝܬ ܗ̄ ܕܐܘܿܒܕܝܘܗܝ ܠܟ ܦܓܪܢܐܝܬ ܕܬܘܒܕܝܼܘܗܝ܆ ܘܗܕܐ ܣܪܝܼܩܐܝܬ: ܒܕܠܐ ܚܼܛܐ ܡܕܡ܆ ܕܡܛܠܬܗ ܢܫܼܬܠܡ ܠܐܒܕܢܐ ܕܦܓܪܐ: ܐܝܟܢܐ ܕܢܗܼܘܐ ܢܢܝܼܚܐ ܠܪܘܚܗ܀ ܥܢܼܐ ܣܛܢܐ ܗ̄ ܥܡ ܫ̈ܐܕܐ ܚܒܪ̈ܘܗܝ ܘܥܡ ܢܦܫܗ ܡܿܡܠܠ: ܥܡ ܐܠܗܐ ܟܕ ܚܿܙܐ ܕܠܐ ܓܕܦ ܐܝܘܿܒ ܒܐܝܠܝܢ ܕܠܘܬܗ ܐܣܬܼܥܪ̈ܝ܇ ܕܐܣܼܒܪ ܠܗ ܕܡܛܠ ܗܿܠܝܢ ܕܠܘ ܒܟܝܿܢܐ ܚܼܫ ܐܢܝܢ ܘܥܠ ܗ݀ܝ ܕܠܐ ܓܕܦ܆ ܒܕܗܘܼ ܕܠܐ ܚܫܐ ܟܬܪ ܒܦܓܪܗ܇ ܘܡܛ݀ܠ ܗܕܐ ܐ݀ܡܪ܆ ܕܟ݀ܠܡܕܡ ܕܐܝܼܬ ܠܓܒܪܐ ܝܿܗܒ ܚܠܦ ܢܦܫܗ ܗ̄ ܒܐܼܫܬ݀ ܠܗ ܗ݀ܝ ܕܢܛܪܗ ܐܠܗܐ ܕܠܐ ܢܡܘܼܣ: ܡܼܢ ܗ݀ܝ ܕܢ݀ܛܪ ܗܼ،ܐ ܠܗ ܕܠܐ ܡܿܓܕܦ܇ ܡܪܝܐ ܡܛ݀ܠ ܕܝܼܕܥ ܕܠܐ ܡܿܓܕܦ ܐܦܠܐ ܟܕ ܡܬܼܡܚܐ ܒܦܓܪܗ܇ ܐܫܠܡܼܗ ܠܣܛܢܐ ܘܡܬܼܩܪܒ ܘܡܿܚܐ܆ ܟܕ ܠܐ ܡܬܼܥܘܟ ܡܼܢ ܒܛܝܼܠܘܼܬܐ܇ ܘܡܚܼܝܗܝ ܒܟܐܒܐ ܕܠܝܬ ܕܒܝܼܫ ܡܢܗ܇ ܘܢܦܫܗ ܛܪ ܗ̄ ܠܐ ܝܗܼܒ ܠܗ ܫܘܼܠܛܢܐ ܕܢܡܚܝܘܗܝ܀ ܐܟܡܿܢ ܕܬܬܼܦܪܫܝ ܢܦܫܐ ܡܼܢ ܦܓܪܐ ܘܥܠܗܕܐ ܒܐܫܼܬ݀ ܠܗ܀ ܬܘܼܒ ܢܦܫܗ ܛܪ ܗ̄ ܕܐܦܢ ܡܿܚܐ ܐܢܬ ܠܗ ܡܼܢ ܠܒܪ ܒܫܘܼ̇ܢܐ ܒܝܼܫܐ: ܘܡܼܢ ܠܓܘ: ܟܕ ܙܿܪܥ ܐܢܬ ܒܝܼܫ̈ܬܐ ܘܡܥܝܼܪ ܐܢܬ ܠܗ ܠܚܼܡܬܐ ܥܠ ܗܘܢܗ ܠܐ ܬܫܬܼܠܛ ܕܢܐܒܼܕ܀","english":"He destroyed them in vain, that he destroyed for you bodily so that you would destroy them, and this in vain: without any sin at all, because of which he was delivered to the destruction of the body, just as he was a consolation for his soul. Satan stood with the demons, his companions, and with himself he spoke; with God, when he saw that Job did not blaspheme in the afflictions that befell him, he thought that because of those afflictions he would not endure in patience, and concerning this, that he did not blaspheme, because he did not feel the pain continuing in his body, and because of this he said, that everything a man has he gives for his own sake; he set fire to him, that fire which God had preserved for him without law, along with that which he had preserved for him so that he would not blaspheme. The Lord, because he knew that he would not blaspheme even when struck in his body, delivered him to Satan, and he approached and struck, while he did not refrain from wickedness, and struck him with a pain than which there is none worse, and his soul preserved that it did not give him power to strike him. So that the soul might be separated from the body, and he set fire to him for that reason. Again, his soul preserved that even if a blow came to him from outside with an evil wound, and from within, when he sowed evils and stirred up anger against himself, it would not be permitted that he be destroyed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܘܿܒܕܝܘܗܝ ܣܪܝܩܐܝܬ","severity":"info","text":"The opening phrase 'He destroyed them in vain' refers to Satan's destruction of Job's possessions and family, which the commentator considers futile because Job's faith remains unshaken.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܛܢܐ","severity":"info","text":"The term 'Satan' (ܣܛܢܐ) is a loanword from Greek σατανᾶς, itself from Hebrew, and is used here as a proper name for the adversary in the Job narrative.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܿܒ","severity":"info","text":"The passage comments on Job's refusal to blaspheme despite afflictions, echoing Job 1:22 and 2:10 where Job does not curse God even after losing everything.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܠܐ ܓܕܦ","severity":"info","text":"The emphasis on Job not blaspheming reflects a Syriac theological concern with theodicy and the testing of the righteous, common in East Syriac commentaries.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܢܦܫܗ ܛܪ ܗ̄","severity":"info","text":"The repeated phrase 'Again, his soul preserved' marks a structural division, emphasizing the soul's role in protecting Job from complete destruction.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܠܐ ܚܼܛܐ ܡܕܡ","severity":"caution","text":"The phrase 'without any sin at all' is ambiguous: it may mean Job was sinless, or that the destruction occurred for no fault of his, a key point in theodicy debates.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without any sin at all' could be read as Job's sinlessness or as the destruction being causeless.","The reference to 'fire which God had preserved for him without law' is unclear; it may allude to a specific tradition or be a textual corruption."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܝ݀ܬܒ ܗܼ،ܐ ܥܠ ܩܛܡܐ ܗ̄ ܚܕܐ ܡܿܢ ܟܕ ܡܬܼܡܟܟ܆ ܘܐܚܪܬܐ ܡܛ݀ܠ ܣܪܝܘܼܬ ܫܘܼ̈ܚܢܐ ܘܪܕܝܐ ܕܡܚܘܿܬܐ܇ ܐܟܡܿܢ ܕܒܩܛܡܐ ܢܬܼܒܠܥ ܘܠܐ ܢܦܘܼܫ ܥܠ ܐܪܥܐ ܘܢܣܼܬܢܩ ܕܐܡܬܝ ܕܢܣܓܐ ܪܕܝܐ ܕܢܚܠܦ ܕܘܼܟܬܐ: ܡܛܠ ܕܠܐ ܡܿܨܐܼ ܗܼܘܐ ܕܢܩܘܼܡ ܘܢܬܼܒ܇ ܘܠܝܬ ܗܼܘܐ ܠܗ ܥ̈ܒܕܐ ܘܐܡܗ̈ܬܐ ܕܟܥܿܢܝܼܢ ܠܗ܇ ܨܚܐ ܠܐܠܗܐ ܡܘܼܬ܆ ܗ̄ ܗܕܐ ܒܡܥܒܕܢܘܼܬܐ ܕܒܝܼܫܐ ܗܼܘܬ܆ ܐܣܒܼܪܬ݀ ܓܝܪ ܕܡܿܢ ܕܡܿܨܚܐ ܠܫܡܐ ܕܐܠܗܐ ܒܪ ܫܥܬܗ ܡܿܐܬ܇ ܨܚܐ ܠܡ ܘܡܘܼܬ ܕܬܓܼܗܐ ܡܼܢ ܢܣܝ̈ܘܢܐ܆ ܠܐ ܝܪ ܢܣܼܝܬ݀ ܗܼܘܬ݀ ܠܓܡܪܬ݀ ܪܘܼܚܐ ܕܐܠܗܐ܆ ܒܪܝܼܪܬܐ܆ ܕܣܓ̈ܝܐܐ ܡܨܿܚܝܢ ܠܗ܆ ܘܡܿܣܝܒܪ ܘܠܐ ܡܡܝܼܬ܀ ܬܘܼܒ ܨܚܐ ܠܐܠܗܐ ܘܡܩܼܐ ܗ̄ ܕܐܦܢ ܟܝܿܢܐܝܬ ܠܐ ܡܿܐܬ ܗܼܘܐ܆ ܐܠܐ ܡܿܐܬ ܗܼܘܐ ܒܚܛܝܼܬܐ: ܠܗ݀ܝ ܕܐܦ ܪܚܿܡ ܗܼܘܐ ܐܟ݀ܠܩܪܨܐ܀ ܒܝܼܫ̈ܬܗ ܠܐ ܢܩܒܠ ܗ̄ ܠܘ ܐܠܗܐ ܐܝܬܝ ܠܒܝܼܫ̈ܬܐ ܐܘܿ ܐܝܼܬ̄ܘ ܥܠܼܬܐ ܐ݀ܡܪ: ܐܠܐ ܡܛ݀ܠ ܕܡܿܨܐܼ ܗܼܘܐ ܕܢܟܼܠܐ ܐܢܝܢ܀ ܐܚܪܢܝܐܝܬ ܒܝܼܫ̈ܬܗ: ܡܛܠ ܕܡܿܟܝܢ ܘܡܟܐܒܝܼܢ ܠܦܓܪܐ ܒܗ݀ܝ ܕܡܬܼܚܙܝܐ ܒܕܡܬܼܝܕܥܐ ܛܒ̈ܬܐ ܐܢܝܢ: ܕܒܗܝܢ ܬܬܢܼܨܚ ܗܼܘ ܠܗ܇ ܐܠܐ ܡܛ݀ܠ ܕܗܼܘܐ ܥܠܼܬܐ ܕܢܨܚܢܐ ܠܣܓ̈ܝܐܐ܀ ܪ̈ܚܡܘܗܝ ܗ̄ ܪ̈ܝܫܢܐ ܘܡܠܟ̈ܐ ܕܩܪܝܼܒܝܼܢ ܠܗ ܘܐܬܝܢ ܠܡܒܝܐܘܬܗ: ܐܠܐ ܠܐ ܐܫܬܘܕܥܘܼܗܝ ܕܝܢ܇ ܡܛ݀ܠ ܕܕܥܟܼ̈ܝ ܠܗܝܢ ܕܡܘ̈ܬܐ ܕܓܘܼܫܡܗ ܡܢܗ ܕܢܣܘܿܢܐ܀","english":"He sat upon the ashes, one while humbling himself, and another because of the corruption of his sores and the severity of the blows, so that he was swallowed up in the ashes and did not remain upon the earth, and he was annihilated, so that when the severity of the blows increased, he changed his place; for he was unable to stand or sit, and he had no servants or maidservants to support him. He desired death from God. This was through the agency of the evil one; for he thought that when he desired the name of God, he would die at that very hour. He desired death, and death came to him through the demons. But it was not that the perfect spirit of God, the chosen one, whom many are able to attain and endure without dying, was destroyed. Again, he desired God and remained, so that even naturally he would not have died, but he died in sin, because he also loved the slanderer. His evils: God did not receive them, nor did he bring evils or cause them, he says; but because he was able to consume him utterly. Finally, his evils: because he struck and afflicted the body, in that he appeared in the known good things of man, by which he would be destroyed for him; but because he was the cause of destruction for many. His friends, the heads and kings, drew near to him and came to his visitation; but they did not recognize him, because the forms of his body were changed from what they were.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܝ݀ܬܒ ܗܼ،ܐ ܥܠ ܩܛܡܐ","severity":"info","text":"The image of Job sitting on ashes (ܩܛܡܐ) is a physical and symbolic posture of extreme mourning and abasement, not a literal detail from the biblical text but an exegetical expansion by Bar Salibi.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܚܐ ܠܐܠܗܐ ܡܘܼܬ","severity":"info","text":"The phrase 'desired death from God' (ܨܚܐ ܠܐܠܗܐ ܡܘܼܬ) is a key theological claim: Bar Salibi presents Job's wish for death as a temptation orchestrated by Satan, not a pious resignation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܝܼܫ̈ܬܗ","severity":"info","text":"Bar Salibi's discussion of Job's 'evils' (ܒܝܼܫ̈ܬܗ) reflects a Syriac exegetical tradition that reinterprets Job's afflictions as a test of faith, distancing God from direct causation of suffering.","cites":[],"named_sources":["Kathleen E. McVey 1989"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ","severity":"info","text":"The particle ܬܘܼܒ ('again') marks a structural shift in the argument, introducing a second hypothetical scenario where Job's death is attributed to sin rather than natural causes, reinforcing the exegetical dialectic.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܪ̈ܚܡܘܗܝ ܗ̄ ܪ̈ܝܫܢܐ ܘܡܠܟ̈ܐ","severity":"info","text":"The mention of Job's friends as 'heads and kings' (ܪ̈ܝܫܢܐ ܘܡܠܟ̈ܐ) who fail to recognize him echoes a hagiographic motif in Syriac Job traditions, emphasizing Job's unrecognizable suffering.","cites":[],"named_sources":["Sebastian P. Brock 1995"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܥܟܼ̈ܝ ܠܗܝܢ ܕܡܘ̈ܬܐ ܕܓܘܼܫܡܗ","severity":"caution","text":"The phrase 'the forms of his body were changed' (ܕܥܟܼ̈ܝ ܠܗܝܢ ܕܡܘ̈ܬܐ ܕܓܘܼܫܡܗ) is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's rendering is interpretive.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܥܟܼ̈ܝ ܠܗܝܢ ܕܡܘ̈ܬܐ ܕܓܘܼܫܡܗ is ambiguous: it may mean 'the forms of his body were changed' or 'the likenesses of his body's parts were altered'; the English draft adopts the former reading."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܕܪܝܢ ܥܦܪܐ ܠܘܬ ܫܡܝܐ ܗ̄ ܐܝܟ ܥܝܕܐ ܕܐܬܪܐ ܠܐܘܡܢܐ ܕܐܢܫ̈ܐ ܡܿܚܘܝܢ ܗܼܘܘ܇ ܘܕܗܼܘܐ ܠܗ ܥܦܪܐ ܘܟܕ ܡܬܕܪܐ܆ ܟܒܪ ܐܡܿܪ ܐܢܫ ܕܟܕ ܡܠ̈ܟܐ ܗܼܘܘ: ܥܠ ܡܘܿܢ ܠܐ ܛܥܢܘܼܗܝ ܘܐܘܒܠܘܼ̄ ܠܒܬ̈ܝܗܘܢܿ: ܘܫܡܫܘܼܗܝ ܘܐܣܝܘܼܗܝ: ܘܐܡܿܪܝܢܢ ܕܠܐ ܨܒܼܐ ܕܢܥܒܕܘܢܼ ܠܗܕܐ: ܐܟܡܿܢ ܕܢܣܬܼܒܪ ܕܥܿܪܩ ܡܼܢ ܢܣܝ̈ܘܿܢܐ ܘܡܬܼܓܘܣ ܒܐܢܫ ܣܛܪ ܡܼܢ ܒܐܠܗܐ: ܬܘܼܒ ܡܼܢ ܩܫܝܘܼܬܐ ܕܫܘܼ̇ܢܐ ܘܣܪܝܘܼܬܐ: ܘܠܐ ܐܢܫ ܡܿܨܐܼ ܗܼܘܐ ܕܢܬܼܩܪܒ ܠܗ ܐܘܿ ܕܢܣܘܼܩ ܠܪܝܚܗ܀ ܬܘܼܒ ܥܒܼܕ ܐܟܿܠܩܪܨܐ ܕܢܬܩܫܘܿܢ ܠܘܬܗ ܐܟܡܿܢ ܕܠܐ ܐܢܫ ܢܫܬܼܟܚ ܠܗ ܒܘܼܝܐܐ܀ ܘܥܕܡܐ ܠܡܫܼܚܐ ܗ̄ ܫܒܼܩ ܠܡܘܼܚܐ ܐܝܟ ܐܘܪܓܢܘܿܢ ܕܚܝܠܐ ܡܠܝܼܠܐ܀ ܩܢܝܢܗ: ܗܟܿܢܐ ܘܥܕܡܐ ܠܡܘܼܚܐ܇ ܠܘ ܥܠ ܕܒܛܝܼܠ ܠܗ ܥܠ ܗܘܢܐ܇ ܐܠܐ ܕܟܕ ܚ̈ܝܠܐ ܡܠ̈ܝܼܠܐ ܢܬܢܛܪܘܢܼ܇ ܬܗܼܘܐ ܠܗ ܥܠܬܐ ܕܢܓܼܕܦ܇ ܘܡܛ݀ܠ ܢܨܚܢܗ ܠܐ ܐܬܢܟܝܼ ܗܘܢܗ܇ ܘܐܠܘܼ ܒܚܝܠܐ ܡܠܝܼܠܐ ܓܫܼܦܬ݀ ܡܚܘܿܬܐ ܗܿ،ܐ ܗܼ،ܐ ܫܿܛܝܐ: ܘܐܢ ܡܿܓܕܦ ܗܼܘܐ ܡܫܬܼܟܚ ܗܼܘܐ ܕܠܐ ܥܕܠܝ܇ ܠܒܪ ܝܼܬܒ܇ ܡܛ݀ܠ ܕܢܣܼܝܒܪ ܥܪܝܐ ܘܚܘܼܡܐ: ܘܕܢܗܼܘܐ ܓܠܝܐ ܠܟܿܠܢܫ܇ ܕܠܘ ܡܼܢ ܚܛܝܼܬܐ ܗܼܘ̈ܝ ܠܗ ܐܝܠܝܢ ܕܓܕ̈ܫܝ ܠܗ܆ ܘܐܠܘܼ ܒܒܝܬܐ ܥܡܼܪ܇ ܡܼܢ ܩܫܝܘܼܬ ܪܝܚܐ ܡܬܼܚܒܠ ܗܼ،ܐ ܐܐܪ ܕܒܗ: ܘܡܬܼܢܟܝܢ ܗܼܘܘ ܚܝ̈ܠܐ ܕܗܘܢܗ܀ ܠܼܛ ܝܘܡܐ ܕܐܬܝܼܠܕ ܒܗ ܗ̄ ܡܚܼܝܗܝ ܣܛܢܐ ܒܫܘܼܚܢܐ ܡܼܢ ܠܒܪ: ܘܙܪܥ ܡܚܫ̈ܒܬܐ ܒܝܼܫ̈ܬܐ ܡܼܢ ܠܓܘ: ܘܐܙܝܼܥ ܠܚܡܼܬܐ: ܐܟܡܿܢ ܕܐܝܘܿܒ ܢܓܕܦ: ܗܘܼ ܕܝܢ ܐܦܼܩ ܠܚܡܼܬܐ ܠܡܥܒܕܢܘܼـܐ ܘܠܘ ܠܐܠܗܐ ܠܛ܇ ܐܦܠܐ ܠܪ̈ܚܡܐ܆ ܐܠܐ ܠܡܕܡ ܠܐ ܡܬܼܪܓܫܢܐ ܘܕܠܐ ܐܝܼܬܘܗܿܝ܀ ܢܒܥܬܘܢܗ ܡܪܝܼܪ̈ܝ ܝܘܡܐ ܗ̄ ܗܿܢܘܿܢ ܕܡܪܝܼܪܐ ܠܗܘܿܢ ܐܟܘܬܝ܇ ܘܡܨܚܝܢ ܠܝܘܡܐ ܕܒܗ ܐܬܝܼܠܕܗ܀","english":"He cast dust toward the heavens, according to the custom of the region, to show the severity of the blows that were upon him. And he had dust, and as he was being cast about, a certain man said that when he was among kings, they did not trouble him on account of his sores, but brought him to their houses, served him, and healed him. And he said that he did not wish them to do this, just as he thought that he had fled from the physicians and was contending with a man apart from God. Again, because of the harshness of his affliction and his foulness, no man was able to approach him or endure his stench. Again, he made an accusation that he might be hardened against him, so that no man would be found to give him comfort. And until the Messiah, he left a sign like the rational faculties of the powers. Its meaning: thus, until the sign, it is not that he was annihilated by the event, but that when the rational powers are stirred up, there would be for him a cause of blasphemy. And because of his cry, his event was not changed; and if he had blasphemed by means of rational powers, this blow would be foolish. And if he had blasphemed, he would have been found to be without justice. He sat outside, because he endured nakedness and fever, and because it was evident to everyone that the things that happened to him were not due to sins. And if he had dwelt in a house, the air within it would have been corrupted by the harshness of the stench, and the faculties of his event would have been changed. Cursed be the day on which he was born! Satan struck him with a blow from without, and sowed evil thoughts within, and stirred up wrath, so that Job blasphemed. He, however, brought forth wrath to do work, and not to curse God, nor even the womb, but something insensible and non-existent. His entreaties were bitter, cursing the day that was bitter to him, and reviling the day on which he was born.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠ̈ܟܐ","severity":"info","text":"The Syriac term ܡܠ̈ܟܐ (malkē) means 'kings' and is used here to contrast Job's former royal status with his present degradation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܦܪܐ","severity":"info","text":"The act of casting dust toward the heavens is a regional custom of mourning or protest, as noted by Dionysius, reflecting Near Eastern lament practices.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܛ ܝܘܡܐ","severity":"info","text":"The phrase 'Cursed be the day on which he was born' echoes Job 3:3 (Peshitta), where Job curses the day of his birth, a key moment of despair.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܢܝܢܗ","severity":"info","text":"The Syriac ܩܢܝܢܗ (qṭīʿeh, 'its meaning') introduces a structural shift from narrative to interpretive gloss, typical of Dionysius's commentary method.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܼܚܐ","severity":"info","text":"The reference to 'until the Messiah' (ܥܕܡܐ ܠܡܫܼܚܐ) reflects a typological reading where Job's suffering prefigures Christ, common in Syriac exegesis.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܿܠܩܪܨܐ","severity":"caution","text":"The term ܐܟܿܠܩܪܨܐ (ʾāḵelqarṣā, 'accusation') is ambiguous: it may mean a formal charge or a slander, and Dionysius uses it to describe Job's self-isolating behavior.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'until the sign' (ܥܕܡܐ ܠܡܘܼܚܐ) is ambiguous: it may refer to a literal sign left by Job or a prophetic marker; the reading taken follows the interpretive gloss as a typological sign.","The identity of 'a certain man' (ܐܢܫ ܕܟܕ) is unclear; it may be a narrative device or a reference to a tradition about Job's companions."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܢܠܼܛܘܼܢܗ ܠܝܛܝ̈ ܝܘܡܐ ܗ̄ ܥܠܝ ܠܓܗܢܐ: ܗܿܢܘܿܢ ܕܡܬܬܠܝܼܛܝܼܢ ܒܗܘܿ ܝܘܡܐ ܘܥܿܐܠܝܼܝܢ ܠܓܗܢܐ ܥܡ ܐܟܿܠܩܪܨܐ ܗ݀ܘ ܕܡܬܼܩܪܐ ܠܘܝܿܬܢ܀ ܐܝܠܝܢ ܕܥܬܝܼ݊ܝܼܢ ܠܡܥܝܼܪܘܬܗ ܠܠܘܝܿܬܢ ܗ̄ ܠܘܝܿܬܢ ܕܝܼܢܐ ܙܥܝܼܦܐ ܘܡܪܝܼܐ ܕܗܼܢܘܿܢ ܥܬܝܼܕܝܼܢ ܕܢܥܝܼܪܘܢܼ ܠܝܘܡ ܕܬܫܢܼܝܩܐ ܒܓܥܬܐ ܕܡܢܗܘܿܢ ܢܥܝܼܪܘܢܼ ܠܫܒܛܐ ܕܟܐܢܘܼܬܐ: ܘܠܝܛܝܼܢ ܠܝܘܡܐ ܕܡܘܠܕܗܘܿܢ܀ ܠܝܛܝ̈ ܝܘܡܐ ܩܿܪܐ ܠܡ̈ܠܐܟܐ: ܕܢܠܘܼܛܘܢܼ ܥܡܗ ܠܝܘܡܐ ܐܡܿܪ܆ ܕܗܿܠܝܢ ܕܥܬܝܼܕܝܼܢ ܠܡܥܝܼܪܘܬܗ ܠܠܘܝܬܢ܇ ܡܬܼܪܓܫܢܐܝܬ ܡܿܢ: ܟܕ ܡܿܚܘܝܢ ܠܗ ܒܥ̈ܢܢܐ: ܐܝܟ ܕܢܗܼܘܐ ܡܐܟܘܿܠܬܐ ܠܥܡܐ ܥܫܝܼܢܐ: ܕܠܐ ܢܣܼܪܐ ܘܢܬܼܚܒܠ ܠܗ ܝܡܐ܆ ܐܠܘ ܡܿܟܬܪ ܗܼܘܐ ܒܗ ܡܝܼܬܐ ܐܦ ܚܝ̈ܘܬܐ ܕܒܗ ܘܢܘ̈ܢܐ ܡܿܝܬܝܼܢ ܗܼܘܘ: ܘܠܐ ܡܬܼܪܕܝܢܐ ܗܿܘܐ ܗܼܘܐ ܝܡܐ ܠܒܢܝܢ̈ܫܐ: ܪܘܚܢܐܝܬ ܡ̈ܠܐܟܐ ܐܢܘܿܢ ܕܡܙܝܼܥܝܼܢ ܘܡܟܢܫܝܼܢ ܠ̈ܫܝܐܕܐ ܠܕܝܼܢܐ ܘܬܫܢܝܼܩܐ܀ ܬܘܼܒ ܙܕܝܼܩ̈ܐ ܕܫܪܝܼܪܐ ܠܘܛܬܗܘܢܿ܇ ܕܗܼܢܘܿܢ ܥܬܝܼܕܝܼܢ ܠܡܬܼܒܥ ܥܝܪܬܐ ܡܼܢ ܒܝܼܫܐ: ܕܠܗ ܫܡܼܗ ܠܘܝܿܬܢ܇ ܐܘܿ ܕܢܠܘܼܛܘܼܢܗ ܒܬܒܥܬܐ ܕܚܛ̈ܗܐ: ܐܝܠܝܢ ܕܠܝܘܡ̈ܬܐ ܕܥܿܒ̈ܕܐ ܒܝܼܫ̈ܐ ܡܘܩܕܝܢ ܒܢܘܪܐ ܕܢܛܝܼܪܐ ܠܠܘܝܿܬܢ܀ ܬܡܢ ܥܿܘ̈ܠܐ ܫܠܝܼܘ ܗ̄ ܥܠ ܙܒ̈ܢܐ ܕܡܘܬܐ ܐܡܿܪ: ܥܕܡܐ ܠܩܝܡܬܐ: ܒܕܠܐ ܐܝܬ ܠܙܕܝܼܩ̈ܐ ܒܘܼܣܡܐ ܘܐܦܠܐ ܠܥܿܘ̈ܠܐ ܫܘܼܢܩܐ܀ ܒܕܝܼܢܐ ܓܝܪ ܡܬܼܦܪܥܝܼܢ ܓܒ̈ܐ܀ ܡܼܢ ܩܕܡ ܠܚܡܫ ܘܬܢܚܬܝ ܥܠܼܬ݀ ܗ̄ ܡܬܼܕܟܪ ܗܿܘܝܬ ܠܟܦܢ̈ܐ ܕܠܝܬ ܠܚܡܐ ܘܡܬܬܼܢܚ ܗܿܘܝܬ ܘܒܿܟܐ ܥܠܝܗܘܿܢ܀","english":"He cursed the days that were upon him, for he was cast to the ground. He who is cursed on that day and enters the ground with the slanderer is that one called Leviathan. Those who are destined to awaken Leviathan—Leviathan is a twisted serpent, and the one who is destined to awaken him on the day of distress, with the blow of his tail he awakens the tribe of the priests. And he curses the days of his birth. He calls the days accursed to the angels, so that they curse the day with him. He says that those who are destined to awaken Leviathan are perceptibly with him, when they strike him with their fingers, as if he were food for a fierce people, so that the sea would not be broken or destroyed. If he had remained in it, even the animals and creatures in it would have died, and the sea would not have been stirred up for sailors. Spiritually, the angels are those who move and subdue the demons to distress and affliction. Again, the righteous who are of true curse, that is, those destined to follow the wake of the evil one, whose name is Leviathan, or his curse in the pursuit of sins, those who on the days of evil deeds kindle in the fire of the tyrant for Leviathan. There the wicked ceased from the sacrifices of death, he says, until the resurrection, because there is no comfort for the righteous nor rest for the wicked. For in judgment the sides are divided. Before five and seventy years had passed, I remembered the rocks that have no bread, and I was stretched out and wept over them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܘܝܬܢ","severity":"info","text":"Leviathan (Syriac lwyātān) is here identified as a twisted serpent (ḥewyā zʿīpā) and associated with the slanderer (ʾāḵel qarṣā), a figure of evil. Bar Salibi develops the term as a symbol of demonic or oppressive power.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets the cursing of days as a call for angels to join in cursing, then shifts to a spiritual reading: angels subdue demons to distress and affliction. This reflects a moral-allegorical method common in Syriac commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Leviathan and the sea not being broken or destroyed echoes Job 41, where Leviathan is described as a sea creature impervious to harm. Bar Salibi adapts this to a moral framework.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of 'five and seventy years' and 'rocks that have no bread' likely refers to a personal or communal memory of famine or persecution, possibly during Bar Salibi's own time in the 12th–13th century Syriac Orthodox context.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a literal narrative (cursing days, Leviathan) to a spiritual interpretation (angels vs. demons), then to a moral conclusion (righteous and wicked in judgment), and ends with a personal, historical reflection. This layered structure is typical of Bar Salibi's commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the slanderer' (ʾāḵel qarṣā) is ambiguous: it may refer to Satan, a specific demon, or a human accuser. The reading taken here follows the common Syriac exegetical tradition identifying it with a demonic figure.","The phrase 'tribe of the priests' (šabṭā d-kāhnūtā) is unclear: it may denote a literal priestly lineage or a metaphorical group of righteous ones. The translation follows the literal sense."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܐܫܬܼ̈ܦܥܝ ܐܝܟ ܡ̈ܝܐ ܢܗܡ̈ܬܝ ܗ̄ ܥܠ ܣܢܝܼ̈ܩܐ ܕܚܣܝܼܪ ܠܗܘܿܢ: ܡܛ݀ܠ ܕܚܠܼܬܐ ܕܕܚܿܠܬ ܐܬܼܬ݀ ܥܠܝ ܗ̄ ܝܿܕܥ ܗܼܘܐ ܕܠܙܕܝܼܩܘܼܬܐ ܐܝܬ ܠܗܿ ܣܩܘܒܠܝܘܼܬܐ ܕܚܣܡܐ: ܘܠܟܐܢܘܼܬܐ ܢܣܝܘ̈ܢܐ ܕܐܟܿܠܩܪܨܐ: ܘܕܚ݀ܠ ܗܼ،ܐ ܕܕܠܡܐ ܬܐܒܼܕܝ ܙܕܝܼܩܘܼܬܗ܇ ܘܐܟܙܢܐ ܕܕܚܿܠ ܗܼ،ܐ ܩܢܝܐ ܕܕܗܒܐ ܕܠܐ ܢܐܒܼܕ ܩܢܝܢܗ: ܗ݀ܟܢܐ ܕܚ݀ܠ ܐܝܢܐ ܕܩܿܢܐܼ ܙܕܝܼܩܘܼܬܐ ܕܠܐ ܬܬܓܼܢܒܝ ܡܢܗ: ܥܕܡܐ ܕܬܥܘܿܠܝ ܩܕܡ ܐܠܗܐ ܐܝܟ ܩܘܼܪܒܢܐ ܠܐ ܫܠܿܝܬ ܘܠܐ ܫܬܩܿܬ ܗ̄ ܡܼܢ ܣܥܘܪܘܼܬ ܡܝܬܪ̈ܬܐ ܘܙܕܩ̈ܬܐ: ܘܠܐ ܢܚܼـ ܐܬܼܐ ܪܘܓܙܐ ܗ̄ ܚܣܡܐ ܕܐܟܿܠܩܪܨܐ ܕܒܡܝܬܪ̈ܬܐ: ܘܗܼܘ ܚܣܡܐ ܣܡܢܝ ܒܗܢܐ ܪܘܓܙܐ܇ ܕܐܒܕܢܐ ܕܝܡܐ ܘܩܢ̈ܝܢܿܐ ܘܫܘܼܚܢܐ܀ ܐܠܝܦܙ ܨܕܒܢܝܐ ܐܡ݀ܡܪ܇ ܐܢ ܐܩܿܦ ܠܡܡܠܠܘܼ ܥܡܟ ܬܠܐܐ ܗ̄ ܡܬܼܟܫܠ ܐܢܬ ܘܠܐ ܡܓܪ ܐܢܬ ܪܘܼܚܐ ܘܡܬܬܦܝܼܪ ܐܢܬ܀ ܗܐ ܪܕܝܬ ܣܓ̈ܝܐܐ ܗ̄ ܒܐܝܼܬ ܐܢܘܿܢ ܒܢܣܝܘܿܢܗܘܢܿ: ܟܕ ܡܿܠܦ ܐܢܬ ܕܒܐܘܪܚܐ ܕܙܕܝܼܩܘܼܬܐ ܢܣܝ̈ܘܢܐܐܡܝܼܢܝܼܢ ܒܗܿ܀ ܘܐܝܼܕ̈ܝܐ ܕܡܪ̈ܦܝܢ ܚܝܠܼܬ ܗ̄ ܒܗܝܡܢܘܼܬܐ܀ ܟܪ̈ܝܼܗܐ ܠܐ ܢܩܝܼܡܘܢܼ ܡܠܼ̈ܝܟ ܗ̄ ܗܿܢܘܿܢ ܕܟܪܝܼܗܝܼܢ ܗܼܘܘ ܒܢܣܝ̈ܘܢܐ ܘܒܗܝܡܢܘܼܬܐ: ܐܡܬܝ ܕܚܿܙܝܢ ܠܟ ܕܠܐܐ ܐܢܬ ܘܡܬܼܩܛܥܐ ܠܟ܇ ܠܐ ܡܩܝܼܡܝܼܢ ܥܠ ܡܠܼ̈ܝܟ܀ ܐܬܼܬ݀ ܥܠܝܟ ܘܠܐܝܼܬ ܗ̄ ܒܨܪܬ ܘܚܒܼܬ ܘܐܢ ܕܠܐܚܪ̈ܢܐ ܡܿܐܣܐ ܗܘܝܬ: ܠܢܦܫܟ ܠܐ ܡܿܐܣܐ ܐܢܬ܀ ܕܚܠܼܬܟ ܗܝܼ ܗܝܼ ܥܕܠܝܟ ܗ̄ ܡܛ݀ܠ ܕܠܼܛܬ ܠܝܘܡܐ ܕܐܬܝܼܠܕܬ ܒܗ܀ ܘܣܒܪܟ ܘܬܡܝܼܡܘܼܬܟ܇ ܕܪܘܼܚܟ ܗܝܼ ܕܝܢܐ ܠܟ܀ ܡܿܢܘܼ ܙܟܝܐ ܕܐܒܼܕ ܗ̄ ܒܗܿܕܐ ܡܿܟܐܪ ܠܗ: ܕܐܠܘܼ ܙܟܝܐ ܗܼܘܝܬ ܠܐ ܒܿܗܬ ܗܼܘܝܬ܆ ܐܟܡܐ ܕܚܙܼܝܬ ܕܪܕܝܢ ܒܫܝܼܛܐ ܗ̄ ܪ̈ܫܝܼܥܐ ܕܥܿܠܒܝܼܢ ܘܐ݀ܡܪܝܼܢ ܕܡܬܼܦܪܥܝܼܢ ܐܝܟ ܚܛܗ̈ܝܗܘܿܢ܀","english":"And his wrath poured out like water upon the righteous who lacked understanding, because the fear that had come upon him knew that righteousness has an opponent, envy, and that the snares of the slanderer are for grief. And he feared lest his righteousness perish, and he saw that he feared the rod of gold which does not lose its hardness. Thus he who stands in righteousness fears that it might be taken from him, until it enters before God like an offering. He did not cease nor was silent from the practice of good works and alms, and the anger of the slanderer's envy did not come upon the good works. And that envy settled in this anger, which destroys the sea, the rods, and the darkness. Eliphaz the Temanite says, \"If I were to cease speaking with you, you would be weary and stumble, and you would not be able to draw breath, and you would be scattered. Behold, you have driven many away by your manner of living in your snares, while you teach that in the path of righteousness the snares are placed in it. And the hands of the weak are strengthened in faith. The sick did not rise up against your words, for they were sick in snares and in faith. When they saw that you were weary and cut off, they did not rise up against your words. It came upon you, and there is no lack or loss, and though you were despised by others, you did not despise yourself. Your fear is what accuses you, because you cursed the day on which you were born. And your hope and your perfection, it is your spirit that judges you. How could a victor be lost in this? He would be ashamed if he were a victor, as I saw that the wicked who overcome are driven by the devil, and they say that they are punished according to their sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܝܐ ܕܕܗܒܐ","severity":"info","text":"The phrase 'rod of gold' (qnyʾ ddhbʾ) is a term for an unyielding standard of righteousness, possibly drawn from a lost Syriac proverb or exegetical tradition.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 4:12–21","severity":"info","text":"Eliphaz's speech echoes Job 4:12–21, where he describes visions and warns against pride; Bar Salibi reads this as a critique of Job's fear and self-righteousness.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Leviathan","severity":"info","text":"The previous passage identifies Leviathan as a 'twisted serpent' awakening priests; this reflects Syriac exegetical traditions linking Leviathan to envy (ḥsmʾ) and slander (ʾklqrṣʾ).","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from a third-person exposition of Job's inner state to a direct quotation of Eliphaz, marked by 'Eliphaz the Temanite says' (ʾlypz ṣdbʿyʾ ʾmr).","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܒܕܢܐ ܕܝܡܐ","severity":"caution","text":"The phrase 'destroys the sea' (ʾbdʿʾ dymʾ) is obscure; it may be a corruption or a metaphor for cosmic disorder, but the text offers no clear referent.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the slanderer' (ʾklqrṣʾ) is ambiguous: it may refer to Satan, a generic accuser, or a specific figure in Job's trial.","The phrase 'rod of gold' (qnyʾ ddhbʾ) could be a literal object or a metaphor for an unyielding principle; the commentary does not clarify."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܘܐ݀ܒܕܐ ܡܢܗܘܿܢ ܢܫܡܬܐ ܗ̄ ܗ݀ܝ ܕܢܿܦܚ ܒܗܘܿܢ ܐܠܗܐ ܘܗܿܘܝܢ ܐܝܟ ܥܦܪܐ ܘܗܿܝܕܝܢ ܡܬܬܕܝܼܥܝܼܢ ܒܪܘܓܙܐ܀ ܢܗܡܬܐ ܕܐܪܝܐ ܗ̄ ܡܿܕܡܐ ܠܐܝܘܿܒ ܠܐܪܝܐ: ܘܒܫ̈ܢܐ ܕܗܢܐ ܠܥܘܼܬܪܗ ܘܚܝܠܬܢܘܼܬܗ: ܘܠܒܢܘ̈ܗܝ ܒܒ̈ܢܝ ܐܪ̈ܝܘܬܐ: ܘܐܟܙܢܐ ܕܐܪ̈ܝܘܬܐ܆ ܐܡܬܝ ܕܡܬܼܬܒܪ̈ܢ ܫܢ̈ܝܗܘܿܢ܇ ܦܪܩܐ ܡܢܗܘܿܢ ܚܝܠܬܢܘܼـܐ ܘܠܝܬ ܕܕܚܿܠ ܡܢܗܘܿܢ: ܗܟܢܐ ܘܐܢܬ ܘܐܒܼܕܬ ܠܟ: ܥܠ ܕܚܣܼܪ ܠܚܡܟ ܘܒܼܨܪ ܦܬܘܪܟ܇ ܘܐܒܼܕ ܩܢܝܢܟ ܘܥܘܼܬܪܟ܇ ܘܥܠܝ ܦܬܓܡܐ ܐܬܬܓܝܼܒ ܗܼܘܐ ܥܠܝ ܓܠܝܢ ܒܚܠܡܐ ܘܡܼܢ ܚܼܙܘܐ ܐܫܟܚܿـ ܐܢܝܢ ܠܐܝܠܢ ܕܡܿܡܠܠ ܐܢܼܐ: ܘܐܢ ܗܕܐ ܗܼܘܬ݀ ܡܼܢ ܐܟ݀ܠܩܪܨܐ ܗܼܘܬ݀܇ ܕܐܟܙܢܐ ܕܒܐܢܬܬܗ ܨܒܼܐ ܕܢܚܛܝܘܗܝ: ܐܦ ܒܪ̈ܚܿܡܐ ܐܥܒܕ ܕܢܛܥܘܢ: ܐܝܟܢܐ ܕܢܚܼܡܬ ܠܙܕܝܼܩܐ܀ ܒܡܿܦܠ ܫܢܐ ܥܡܝܼܩܐ ܗ̄ ܒܚܠܝܘܼܬܐ ܕܫܢܬܐ܀ ܐܬܬܙܝܼܥܘ ܓܪ̈ܡܝ ܗ̄ ܡܼܢ ܕܚܼܠܬܐ ܕܗܿܘ ܕܩܿܪܐ܀ ܘܪܘܼܚܐ ܥܠ ܐܦ̈ܝ ܐܥܒܪ ܗ̄ ܩܦܼܠ ܡܼܢ ܐܦ̈ܝ ܥܪܦܠܐ ܕܢܘܡܬܐ܀ ܘܐܙܕܩܼܦܬ݀ ܣܥܪܬܐ ܗ̄ ܡܼܢ ܩܠܐ ܕܒܚܼܙܘܐ܀ ܘܩܡܿܬ ܘܠܐ ܐܫܬܘܕܥܿܬ ܗ̄ ܠܐ ܚܙܝܿܬ ܡܿܢܘܼ ܐܥܝܼܪܢܝ: ܐܠܐ ܩܠܐ ܒܫܠܝܐ ܫܡܿܥܬ ܕܐܡܿܪ: ܕܐܢܫܐ ܡܼܢ ܐܠܗܐ ܢܙܕܕܩ ܗ̄ ܕܝܬܝܪ ܡܼܢ ܐܠܗܐ ܠܐ ܡܫܟܚ ܕܢܙܕܕܩ ܒܪܢܫܐ ܐܘܿ ܢܗܘܐ ܕܟܿܐܼ܀ ܗܐ ܒܥܒܿܕܘ̈ܗܝ ܠܐ ܡܿܗܝܡܢ ܘܒܡ̈ܠܐܟܘܗܝ ܗ̄ ܒܚܝ̈ܠܘܬܐ ܦܫܝܼ̈ܛܐ܆ ܘܗܕܐ ܡܛ݀ܠ ܕܥܕܟܝܼܠ ܡܨܛ̈ܠܝܢܐ ܐܢܘܿܢ ܘܠܐ ܐܬܓܼܡܪܘ ܒܡܝܬܪܘܼܬܐ܀ ܢܣܝܼܡ ܬܡܼܗܐ ܗ̄ ܕܥܒܿܕ̈ܘܗܝ ܘܒܛܝܼܠܘܼܬܗ ܘܿܠܐ ܡܣܝܟܘܼܬܗ ܘܠܐ ܡܬܚܙܝܿܢܘܼܬܗ܇ ܘܐܢ ܡ̈ܠܐܟܐ ܠܐ ܡܬܦܚܡܝܼܢ ܒܙܕܝܼܩܘܼܬܗ ܘܩܿܝܡܝܼܢ ܥܠ ܦܘܼܪ̈ܢܣܘܗܝ ܘܕܟܝܘܼܬܗ܀","english":"And the loss of that fear which God poured out upon him, and it became like dust, and then it was known in wrath. The wrath of a lion is comparable to Job as a lion: and in the hours of his wealth and his strength, and his children among the lion cubs, and like lions, when their hours are broken, strength flees from them and there is none who fears them. So also you, and your glory departed from you, because your wisdom diminished and your table was reduced, and your honor and your wealth perished, and a word was answered against me openly in a dream, and from a vision he found a way to the one who spoke falsely. And if this were the slanderer, that like her he desired to cause him to sin, he would also have done so through the mercies of error, as you saw regarding the righteous one. In the fall of the hour, it is deep in the sweetness of the hour. My bones trembled at the terror of that which read. And a spirit passed over my face, a sound like the face of the cloud of the sign. And my hair stood on end at the voice in the vision. And I arose and was not recognized, I did not see where I was awakened, but I heard a voice in silence saying: that a man with God is justified more than with God, he cannot be justified by a head or become pure. Behold, in his works he does not believe, and in his angels, in simple powers, and this is because the intercessors are still and are not perfected in virtue. Wonder is placed upon his works and his vanity, and not his endurance nor his visibility, and even angels are not adorned by his righteousness and stand upon his dispensations and his purity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܒܕܐ ܡܢܗܘܿܢ ܢܫܡܬܐ ܗ̄ ܗ݀ܝ ܕܢܿܦܚ ܒܗܘܿܢ ܐܠܗܐ","severity":"info","text":"The opening clause is syntactically ambiguous: the loss (ܐܒܕܐ) of that fear which God poured out may refer to Job's loss of fear, or to the loss of the fear itself as an agent. The commentary interprets it as the dissipation of divine fear into wrath.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܟܙܢܐ","severity":"info","text":"The Syriac ܐܟܙܢܐ (like her) is a feminine singular referent, likely pointing to the slanderer (ܐܟܠܩܪܨܐ) mentioned later. The English draft renders it as 'like her', preserving the gendered allusion to a female figure of calumny.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܢܫܐ ܡܼܢ ܐܠܗܐ ܢܙܕܕܩ ܗ̄ ܕܝܬܝܪ ܡܼܢ ܐܠܗܐ","severity":"info","text":"This phrase echoes Job's protestations of innocence and the theme of divine justice in the biblical book of Job (cf. Job 9:33–35). The commentary reworks the idea that a man cannot be justified over God, a paradox central to Job's trials.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܚ̈ܠܝܘܼܬܐ ܕܫܢܬܐ","severity":"info","text":"The phrase 'in the sweetness of the hour' (ܒܚ̈ܠܝܘܼܬܐ ܕܫܢܬܐ) reflects a Syriac ascetical motif: the fleeting, deceptive sweetness of worldly time contrasts with eternal truth. Dionysius bar Salibi uses this to moralize Job's sudden reversal.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܙܕܩܼܦܬ݀ ܣܥܪܬܐ","severity":"caution","text":"The phrase 'my hair stood on end' (ܘܐܙܕܩܼܦܬ݀ ܣܥܪܬܐ) is a vivid somatic image, but the Syriac text here is partially corrupt: the verb form ܐܙܕܩܼܦܬ݀ is a rare feminine passive, and the following ܣܥܪܬܐ (hair) may be a scribal error for ܣܥܪܬܐ (hair) or a related term. The sense is clear from context.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܒܛܝܼܠܘܼܬܗ","severity":"info","text":"The term 'his vanity' (ܘܒܛܝܼܠܘܼܬܗ) is a key theological critique: Dionysius bar Salibi accuses Job's accusers of mistaking divine hiddenness for vanity. This reflects a later Syriac reception of Job as a type of the righteous sufferer whose virtue is invisible to the worldly.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the slanderer' (ܐܟܠܩܪܨܐ) is ambiguous: it may refer to Satan, a human accuser, or an allegorical figure of envy. The commentary treats it as a female personification, possibly linked to Eve or a demonic figure.","The phrase 'a word was answered against me openly in a dream' (ܥܠܝ ܦܬܓܡܐ ܐܬܬܓܝܼܒ ܗܼܘܐ ܥܠܝ ܓܠܝܢ ܒܚܠܡܐ) is syntactically ambiguous: the subject of the passive verb could be God, a dream figure, or the slanderer. The commentary reads it as a divine or demonic communication."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܐܝܠܝܢ ܕܪܝܢ ܒܒ̈ܬܐ ܕܛܝܼܢܐ ܕܒܥܦܪܐ ܡܫܟܠܠܝܼܢ ܗ̄ ܒܦܓܪ̈ܐ ܕܡܼܢ ܛܝܼܢܐ ܓܒܝܼܠܝܼܢ ܘܡܫܟܠܠܝܼܢ ܒܨܒܬܐ ܕܒܪܘܝܘܼܬܐ: ܐܝܟܢ ܢܬܚܫܒܘܢܼ ܕܐܝܟ ܐ̈ܠܗܐ ܡܫܟܚܝܼܢ ܕܢܙܕܕܩܘܢܼ܀ ܢܬܡܟܟܘܢܼ ܩܕܡ ܥܪ̈ܦܠܐ ܗ̄ ܩܕܡ ܡܘܬܐ: ܩܕܡ ܕܝܼܢܐ܇ ܩܕܡ ܫܘܼܢܩܐ܇ ܡܼܢ ܨܦܪܐ ܠܪܡܫܐ ܢܬܡܟܟܘܢܼ ܗ̄ ܡܼܢ ܕܫܼܪܝܬ݀ ܚܛܝܼܬܐ ܘܚܼܛܐ ܒܪܢܫܐ܇ ܘܥܕܡܐ ܠܫܘܼܠܡ ܥܠܡܐ: ܡܛ݀ܠ ܕܒܕܘܼܥܬܐ ܕܐܦ̈ܐ ܐܟܿܠܝܼܢ ܠܚܡܐ ܘܡܬܼܪܕܝܢ ܒܢܣܝ̈ܘܢܐ ܘܟܐܒ̈ܐ ܘܡܘܬܐ܀ ܕܠܐ ܢܬܬܣܝܼܡܘܢܼ ܥܡܘܪ̈ܝܢ ܠܥܠܡ ܗ̄ ܒܥܠܡܐ ܗܢܐ: ܠܐ ܢܚܘܢܿ ܠܥܠܡ ܘܢܐܒܕܘܢܼ ܗ̄ ܡܼܢ ܐܠܗܐ ܡܛ݀ܠ ܒܝܼܫܘܼܬܗܘܿܢ ܦܿܩܚܐ ܗܿܝ ܓܝܪ ܕܢܡܘܼܬܘܢܼ ܘܢܫܬܘܢܿ ܝܬܝܼܪ ܡܼܢ ܕܬܗܼܘܐܒܝܼܫܬܐ ܐ ܡܚܘܬܐ܀ ܗܐ ܫܩܼܠ ܝܘܼܬܪܢܗܘܿܢ ܡܢܗܘܿܢ ܗ̄ ܥܠܡܐ ܗܢܐ ܘܥܘܼܬܪܗ܇ ܬܘܼܒ ܝܘܼܬܪܢܗܘܢܿ ܦܪܕܝܣܐ ܘܚܝ̈ܐ܀ ܘܫܪܟܗܘܢܿ ܒܗܘܿܢ ܢܡܘܼܬܘܢܼ ܗ̄ ܚܛ̈ܝܐ ܕܒܗܘܢܿ ܘܪ̈ܫܝܼܥܐ܇ ܡܝܼ̈ܬܐ ܐܝܬܝܗܘܢܿ ܒܚܛܝܼܬܐ܇ ܘܠܐ ܒܚܟܼܡܬܐ ܗ̄ ܡܛ݀ܠ ܕܐܠܘܼ ܚܟܝܼܡ̈ܐ ܗܼܘܘ܇ ܘܡܿܝܬܝܼܢ ܗܼܘܘ ܡܛ݀ܠ ܟܝܿܢܐ ܘܥܒܪ ܦܘܼܩܕܢܐ܇ ܐܠܐ ܚܝ̈ܐ ܡܫܬܟܚܝܼܢ ܗܼܘܘ ܒܪܘܼܚ ܘܒܙܕܝܼܩܘܼܬܐ܀ ܩܪܝܼ ܢܐ܆ ܐܢ ܐܝܬ ܕܥܿܢܐ ܠܟ ܗ̄ ܡܼܢ ܟ̈ܐܢܐ ܘܩܕܝܼ̈ܫܐ ܐܝܬ ܕܥܿܢܐ ܠܟ ܘܝ݀ܗܒ ܠܟ ܦܬܓܡܐ܇ ܐܘܿ ܫܠܼܡ ܒܐܝܠܝܢ ܕܐܡܿܪ ܐܢܬ܀ ܡܛ݀ܠ ܕܠܣܟܠܐ ܩܿܛܠ ܪܘܓܙܐ ܘܣܢܼܐܬܐ ܗ̄ ܐܙܕܗܪ ܡܼܢ ܪܘܓܙܐ ܘܣܢܼܐܬܐ܇ ܕܠܐ ܐܝܟ ܕܠܣܟܠܐ ܢܩܛܠܘܼܢܟ܀ ܘܢܬܡܟܟܘܢܼ ܒܬܪܥܐ ܗ̄ ܟܕ ܡܬܼܟܪܟܝܼܢ ܡܼܢ ܬܪܥ ܠܬܪܥ ܐܝܟ ܚܕܘܪ̈ܐ ܠܡܫܼܐܠ ܠܚܡܐ܀ ܬܘܼܒ ܡܬܡܟܟܝܼܢ ܒܬܪܥ ܕܡܠܟܘܼܬܐ܀","english":"The lion that is cast into the pits of the dust of the earth is perfected in the bodies of the dead, the dust is gathered and perfected in the desire of creation: as if they thought that like gods they are able to justify themselves. They humbled themselves before clouds, before death, before judgment, before silence, from morning to evening they humbled themselves, from the beginning of sin and error in the head, and until the end of the world. Because in the sweat of their faces they ate bread and were afflicted with diseases, pains, and death. So that they were not established as inhabitants forever in this world: they did not live forever and perished from God because of their wickedness, for that which they ate and drank is more than that which would be evil, a plague. Behold, this world took their surplus from them and its wealth; again, their surplus is paradise and life. And the rest of them in that they ate and drank are the sinners and the wicked among them, the dead are they in sin, and not in wisdom, because if they were wise, they would die because of nature and the passing of the commandment, but life would be found in spirit and in righteousness. He called, \"Woe,\" if there is a woe for you from the afflicted and the saints, there is a woe for you and he gives you an answer, or peace in the lion that said to you. Because anger and storm kill the foolish, and beware of anger and storm, lest like the foolish they kill you. And they humbled themselves at the door, while they wandered from door to door like beggars to ask for bread. Again, they humbled themselves at the door of the kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܝܠܝܢ ܕܪܝܢ ܒܒ̈ܬܐ ܕܛܝܼܥܐ ܕܒܥܦܪܐ","severity":"info","text":"The lion cast into dust-pits symbolizes Job's fallen state; the image of being 'perfected in the bodies of the dead' suggests a moral or spiritual completion through suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܟܠܠܝܼܢ","severity":"info","text":"The verb ܡܫܟܠܠ (to perfect) carries a theological nuance of completion or fulfillment, often in a salvific context, here applied to the lion's transformation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܪܝܼ ܥܐ","severity":"info","text":"The exclamation 'Woe' (ܥܐ) echoes prophetic lamentations, possibly alluding to Job 3:3 or similar biblical cries of affliction, though no direct citation is given.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܦܪܕܝܣܐ ܘܚܝ̈ܐ","severity":"info","text":"The pairing of 'paradise and life' reflects Syriac eschatological themes where the righteous attain paradise as a reward, contrasting with the world's transitory wealth.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܪܟܗܘܢܿ ܒܗܘܿܥ ܥܡܘܼܬܘܼܥ","severity":"info","text":"This passage shifts from the collective fate of sinners to a moral dichotomy: the 'rest' who ate and drank are identified as sinners and the wicked, dead in sin.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟ ܚܕܘܪ̈ܐ","severity":"caution","text":"The term ܚܕܘܪ̈ܐ (beggars) is ambiguous; it could also mean 'wanderers' or 'circuit-dwellers,' but the context of asking for bread supports the reading 'beggars.'","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lion' is not explicitly Job but inferred from the preceding passage; the phrase 'the lion that said to you' may refer to a prior speech or a personification of Job.","The clause 'if there is a woe for you from the afflicted and the saints' is syntactically ambiguous: it may mean the woe comes from them or is directed at them."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܝܟ ܗ݀ܝ ܕܡܪܢ ܦܬܚܠܢ: ܕܚܿܨܕ ܟܦܢܐ ܢܐܟܘܿܠ ܗ̄ ܕܚܿܨܕ ܗܼܘ ܐܚܪܢܐ ܐܟܿܠ ܠܗܝܢ ܬܘܼܒ ܕܚܿܨܕ ܗ̄ ܒܥܠܡܐ ܗܿܢܐܐܟܿܠܝܼܢ ܘܠܐ ܣܿܒܥܝܼܢ܇ ܘܫܿܬܝܢ ܘܠܐ ܡܬܼܪܛܒܐ ܢܦܫܗܘܢܿ܇ ܘܒܗܿܘ ܕܥܬܝܼܕ ܫܘܼܢܩܐ ܐܝܟ ܗܿܘ ܥܬܝܼܪܐ܀ ܡܛ݀ܠ ܕܠܐ ܢܿܦܩ ܡܼܢ ܥܦܪܐ ܗ̄ ܡܼܢ ܡܟܝܼ̈ܟܐ ܘܟ̈ܐܢܐ ܫܘܼܩܪܐ ܗ̄ ܥܘܠܐ܀ ܐܠܐ ܗܢܐ ܡܼܢ ܒܝܼܫ̈ܐ ܘܡܪ̈ܡܝܢܐ ܨܿܡܚ ܘܢ݀ܦܩ܀ ܡܛ݀ܠ ܕܒܪܢܫܐ ܠܥܡܠܐ ܐܬܝܼܠܕ: ܗ̄ ܒܥܠܡܐ ܗܢܐ: ܡܛ݀ܠ ܥܡܠܐ ܘܦܘܼܠܚܢܐ ܕܡܝܬܪܘܼـܐ ܐܬܬܣܝܼܡ܇ ܘܠܘ ܕܢܣܼܒܪ ܕܐܬܪܐ ܗܿܘ ܕܒܘܼܣ̈ܡܐ ܥܠܡܐ܇ ܐܝܟ ܗ݀ܝ ܕܕܘܝܕ ܒܥܡܠܐ ܕܐܢܫ̈ܐ ܠܝܬ ܐܢܘܿܢ܀ ܘܒܢ̈ܝ ܥܘܦܐ ܢܪܝܼܡܘܢܼ ܓܦܐ ܗ̄ ܪ̈ܡܐ ܕܡܫܬܥܠܝܪܢ ܘܒܿܙܝܼܢ ܘܡܬܓܼܐܝܢ ܘܚܿܛܦܝܼܢ ܒܕܡܘܼܬ ܢܫܪ̈ܐ܀ ܒܪܡ ܐܢܿܐ ܐܥܿܩܒ ܥܠ ܐܠܗܐ ܗ̄ ܒܗܿܠܝܢ ܡܿܠܦ܇ ܕܡܼܢ ܥܒܿܕ̈ܘܗܝ ܝܿܕܥ ܠܗ ܕܥܒܼܕ ܪܘܪ̈ܒܬܐ ܕܠܐ ܣܟ ܘܬܕܡܪ̈ܬܐܗ̄ ܗܿܠܝܢ ܕܒܒܪܝܼܬ ܗܿܢܝܢ ܕܒܝܕ ܡܘܫܐ ܕܒܝܕ ܡܫܝܼܚܐ܀ ܝܗܒ ܡܛܪܐ ܗ̄ ܗ݀ܘ ܡܬܼܝܕܥܢܐ܀ ܥܠ ܐܪܥܐ ܗ̄ ܠܒܐ ܐ̱ܢܫܝܐ܀ ܘܡܿܫܕܪ ܡܝ̈ܐ ܥܠ ܐܦ̈ܝ ܫܘܼ̈ܩܐ ܗ̄ ܣܚܬܐ ܕܚܘܼܣܝܐ: ܠܐܝܠܝܢ ܕܨܐܝܢ ܒܚܛ̈ܗܐ܇ ܐܟܙܢܐ ܕܫܘܼ̈ܩܐ ܕܡܕܝܢ̈ܬܐ: ܠܡܣܡ ܫܦ̈ܠܐ ܒܪܘܡܐ ܗ̄ ܒܫܡܝܐ܆ ܫܦ̈ܠܐ ܒܚܛܝܼܬܐ܆ ܐܘܿ ܒܒܝܼܫܘܼܬܐ܆ ܐܘܼ ܒܡܟܝܼܟܘܼܬܐ܀ ܘܡܟܝܼ̈ܟܐ ܢܬܥܫܢܘܢܼ ܗ̄ ܐܝܟ ܗܿܝ ܕܛܘܼܒܝܗܘܢܿ ܠܡܟܝܼ̈ܟܐ ܘܡܣܟ̈ܢܐ ܕܪܘܼܚܐ܀ ܡܿܒܛܠ ܡܚܫܒ̈ܬܐ ܕܚܟ̈ܝܼܡܐ ܗ̄ ܕܫ̈ܐܕܐ ܘܚܟܝܼܡ̈ܐ ܕܥܠܡܐ܇ ܕܠܐ ܢܥܼܒܪ̈ܢ ܐܝܼܕ̈ܝܗܘܢܿ ܠܚܟܼܡܐ ܗ̄ ܕܠܐ ܐܘܬܪܬ ܚܟܡܼܬܗܘܿܢ ܠܥܠܡܐ܆ ܘܠܐ ܐܫܟܼܚܘ ܬܘܼܒ ܝܘܼܠܦܢܗܘܿܢ ܕܢܫܼܪ ܠܣܒܪܬܐ܀ ܬܪܥܝܼܬܐ ܕܨܢܘܥ̈ܬܢܐ ܗ̄ ܫ̈ܐܕܐ ܘܣܦܪ̈ܐ ܕܝܘܕ̈ܝܐ: ܘܒܢ̈ܝ ܝܣܪܐܝܠ ܟܕ ܨܠܒܼܘ ܠܡܫܝܼܚܐ܀","english":"like the one who opens the gate: for the reaper eats, and that other reaper eats them again; for the reaper in this world eats and is not satisfied, and drinks and does not become drunk, and his soul is not filled; and in that which is to come, the market is like that rich man. Because he does not go out with the dust, nor with the humble and the afflicted, but falsehood and iniquity go out. But this one grows and goes out with the evil and the deceitful. Because he was born for labor in the beginning: in this world, because labor and the work of virtue were established, and not that he thought that place was one of pleasures in the world, as David said: in the labor of men there is no rest. And the birds of the air raised their wings, and the high ones who are inflamed, and despise, and boast, and snatch in the likeness of demons. Yet Job accuses God, teaching in these things, that his works know that he does great things without limit, and these wonders of his in creation, which through Moses, through the Messiah. He gives rain, and that is known. On the earth, the heart of man. And he sends water upon the face of the market, the washing of mercy, to those who thirst in sins, like the markets of cities, to place lowliness in height, in heaven, lowliness in sin, or in wickedness, or in humility. And the humble are enriched, like those whose blessedness is for the humble and the poor in spirit. He nullifies the thoughts of the wise, of demons and the wise of the world, so that their hands do not pass over wisdom, which did not enrich their wisdom for the world, and again their teaching was not found to be fitting for the gospel. The teaching of the little ones, demons and the scribes of the Jews, and the sons of Israel when they crucified the Messiah.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܝܟ ܗ݀ܝ ܕܡܪܢ ܦܬܚܠܢ","severity":"info","text":"The opening simile 'like the one who opens the gate' introduces a parable of reapers and consumption, contrasting insatiable worldly desire with eschatological judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܗ݀ܝ ܕܕܘܝܕ","severity":"info","text":"The reference to David ('as David said') likely alludes to Psalm 90 or a similar wisdom psalm on the toil of human labor, though the exact verse is not cited verbatim.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢ̈ܝ ܝܣܪܐܝܠ ܟܕ ܨܠܒܼܘ ܠܡܫܝܼܚܐ","severity":"info","text":"The final clause blames 'the sons of Israel' for crucifying Christ, reflecting a common Syriac Christian polemic against Jewish responsibility, typical of Bar Salibi's milieu.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܝܼ̈ܟܐ","severity":"info","text":"The term 'humble ones' (ܡܟܝܼ̈ܟܐ) carries a dual valence: literal lowliness and spiritual humility, central to Bar Salibi's moral contrast with the proud.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܕ ܡܘܫܐ ܕܒܝܕ ܡܫܝܼܚܐ","severity":"info","text":"The pairing of Moses and Messiah as mediators of divine wonders parallels a typological pattern in Syriac exegesis, linking the Law and the Gospel.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫ̈ܐܕܐ ܘܣܦܪ̈ܐ ܕܝܘܕ̈ܝܐ","severity":"caution","text":"The phrase 'demons and the scribes of the Jews' may conflate two groups or be a textual corruption; the Syriac syntax is ambiguous, possibly reflecting a scribal gloss.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who opens the gate' is unclear—possibly a reference to a parable or a figure like Death or a gatekeeper of the afterlife.","The phrase 'demons and the scribes of the Jews' may be a conflation or a scribal error; the intended referent is uncertain."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܒܐܝܼܡܡܐ ܢܓܫܓܫܘܢ ܗ̄ ܚܫܼܟ ܠܗܘܢܿ ܙܒܢܐ ܕܐܬܼܢܗܪ ܒܗ ܥܠܡܐ ܟ݀ܠܗ܀ ܦܿܪܩ ܡܼܢ ܚܪܒܐ ܗ̄ ܠܫܠ̈ܝܼܚܐ ܕܠܗܘܢܿ ܡܿܫܡܗ ܡܣ̈ܟܢܐ܇ ܡܼܢ ܠܫܢܐ ܘܐܝܼܕܐ ܕܝܘ̈ܕܝܐ܇ ܐܘܿ ܠܥܡܡ̈ܐ ܡܼܢ ܫ̈ܐܕܐ܀ ܘܢܗܼܘܐ ܠܡܣܟ̈ܢܐ ܣܒܪܐ ܗ̄ ܡܫܝܼܚܐ ܚܝ̈ܐ ܩܝܡܬܐ܀ ܘܥܘܠܐ ܢܣܟܘܿܪ ܦܘܼܡܗ ܗ̄ ܣܛܢ ܘܥܡܐ ܕܝܘܕ̈ܝܐ܀ ܛܘܼܒܘܗܝ ܠܓܒܪܐ ܕܢܟܣܝܘܗܝ ܗ̄ ܒܿܬܪ ܗܿܠܝܢ ܦܿܢܐ ܠܘܬ ܗ݀ܝ ܕܢܪܬܐ ܠܐܝܘܿܒ܆ ܘܡܿܠܐ ܦܘܼܡܗ ܛܘܼܒܐ ܕܢܬܼܠ ܠܡܢ ܕܡܿܣܝܒܪ ܡܪܕܘܬܗ ܕܐܠܗܐ܇ ܘܡܬܼܪܒܐ ܠܗ܀ ܕܗܘܼ ܠܡ ܬ݀ܒܪ ܘܥܿܨܒ ܗ̄ ܕܐܢܗܘܼ ܠܡ ܕܢܣܝܒܪ ܐܝܬ ܠܗ ܐܓܪܐ ܘܕܥܬ̈ܝܼܕܢ ܕܢܬܼܦ̈ܢܝܢ ܠܗ ܩܕܡ̈ܝܬܐ܇ ܒܫܬ ܠܡ ܥܩ̈ܢ ܘܕܫܪܟܐ܀ ܘܡܼܢ ܚܝܘܬܐ ܕܕܒܪܐ ܩܝܿܡܟ ܗ̄ ܢܫܪܪܟ ܒܕܡܘܼܬܐ ܕܫܘܼܥܐ ܟܐܦܢܝܐ ܘܢܩܝܼܡܟ: ܕܠܐ ܬܘܼܒ ܬܕܚܼܠ ܡܢܗܘܢܿ܀ ܘܚܝܘܬܐ ܕܕܒܪܐ ܐܫܬܠܼܡܬ݀ ܠܟ ܗ̄ ܫ̈ܐܕܐ ܕܐܬܟܼܬܫܘ ܥܡܟ ܐܫܠܡܼܘ ܠܟ ܙܟܘܿܬܐ܀ ܘܬܕܥ ܕܫܠܼܡ ܗܼܘ ܡܫܟܢܟ ܗ̄ ܬܩܿܢ ܒܝܬܟ ܐܝܟ ܕܒܩܕܡܝܬܐ܆ ܘܬܗܦܘܿܟ ܠܕܝܪܟ ܗ̄ ܠܒܝܬܟ ܗܿܦܟܬ ܕܠܐ ܚܛܝܼܬܐ܇ ܠܩܕܡ̈ܝܬܟ܀ ܘܬܥܘܿܠ ܢܝܼܚܐܝܬ ܠܩܒܪܐ ܗ̄ ܕܣ݀ܒܥ ܐܢܬ ܠܝܘܡ̈ܬܟ܀ ܐܝܟ ܡܿܚܩ ܓܕܫܐ ܒܙܒܢܗ ܗ̄ ܬܥܘܿܠ ܠܩܒܪܐ ܐܝܟ ܣܝܼܡܬܐ ܠܒܝܬ ܓܙܐ: ܘܐܝܟ ܓܕܝܼܫܐ ܠܐܘܨܪ̈ܐ: ܕܬܘܼܒ ܥܬܝܼܕ ܕܢܬܓܼܠܐ ܘܢܣܼܩ ܡܼܢ ܐܪܥ ܕܐܬܼܬܛܡܪ ܒܗܿ܀ ܘܗܕܐ ܒܿܨܢ ܗ̄ ܒܨܝܿܬ܀ ܘܗܿܟܢܐ ܗܿܘ ܫܡܼܥܢܗܿ ܗ̄ ܕܢܘܼܚܡܐ ܐܝܬ܀ ܘܐܢܬ ܕܥܠ ܠܟ ܗ̄ ܐܝܘܒ܀ ܡܿܦܢܐ ܐܢܬ ܐܝܘܿܒ܀ ܠܘܝ ܕܝܢ ܡܬܬܼܩܠ ܗܼ،ܐ ܪܘܓܙܝ ܗ̄ ܕܢܗܘܐ ܒܡܫܘܚܬܐ ܐܦ ܢܣܝܘܼܢܝ܀ ܡܛܠ ܕܗܿܫܐ ܥܫܼܢ ܠܗ ܡܼܢ ܚܠܐ ܕܝܡܡ̈ܐ ܗ̄ ܢܣܝܘܿܢܝ܀","english":"in the days of the Lord, the darkness that had covered the world was dispelled. He loosed the sword against the apostles who were called the poor, and against the people of the Jews, or against the nations like demons. And for the poor there was hope of the living Christ, the resurrection. And iniquity shut its mouth, and the people of the Jews stumbled. Blessed is the man who hid himself after these things, and turned to that which is after Job, and filled his mouth with the blessedness that came to him who endured the rebellion against God, and was nourished by it. For he did not break and grieve, because he who endured has a reward, and the things prepared for him in the beginning are six and the rest. And like the wild beast of the desert, your standing was established in the likeness of a rock of stone, and it set you up so that you would no longer fear them. And the wild beast of the desert was delivered to you; the demons that contended with you yielded victory to you. And know that peace is able to knock at your house as before, and your dwelling will turn your house into a turning without sin, for your former things. And you will enter peacefully into the grave that has satisfied you for your days. Like the passing of an event in its time, you will enter the grave like a treasure into a treasury, and like a heap into storehouses, so that it may again be revealed and rise from the earth in which it was hidden. And this is in a small measure. And thus is the hearing of it, which is of a rational nature. And you who have entered, O Job, you are turning, O Job. For my anger, which was in measure, is also in proportion. Because now he has made for him a way from the salt of the seas, in proportion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܝܼܡܡܐ ܢܓܫܓܫܘܢ ܗ̄ ܚܫܼܟ ܠܗܘܢܿ ܙܒܢܐ ܕܐܬܼܢܗܪ ܒܗ ܥܠܡܐ ܟ݀ܠܗ","severity":"info","text":"The opening phrase 'in the days of the Lord' likely refers to the incarnation or eschatological reign of Christ, dispelling the darkness that had covered the world.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܣ̈ܟܢܐ","severity":"info","text":"The term 'the poor' (ܡܣ̈ܟܢܐ) is a standard Syriac designation for the apostles, evoking the ideal of apostolic poverty and humility.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܢܗܼܘܐ ܠܡܣܟ̈ܢܐ ܣܒܪܐ ܗ̄ ܡܫܝܼܚܐ ܚܝ̈ܐ ܩܝܡܬܐ","severity":"info","text":"The phrase 'hope of the living Christ, the resurrection' echoes New Testament themes of resurrection hope, particularly 1 Corinthians 15 and Romans 8.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܥܘܠܐ ܢܣܟܘܿܪ ܦܘܼܡܗ ܗ̄ ܣܛܢ ܘܥܡܐ ܕܝܘܕ̈ܝܐ","severity":"info","text":"The reference to iniquity shutting its mouth and the Jewish people stumbling reflects anti-Jewish polemic common in Syriac Christian literature, often linked to supersessionist theology.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܕܐ ܒܿܨܢ ܗ̄ ܒܨܝܿܬ","severity":"info","text":"The phrase 'this is in a small measure' signals a structural break, where the commentator summarizes the preceding allegory before turning to a new interpretive point.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛܠ ܕܗܿܫܐ ܥܫܼܢ ܠܗ ܡܼܢ ܚܠܐ ܕܝܡܡ̈ܐ ܗ̄ ܢܣܝܘܿܢܝ","severity":"caution","text":"The final clause 'he has made for him a way from the salt of the seas, in proportion' is obscure; the Syriac may be corrupt or elliptical, and the intended sense is uncertain.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' in the opening phrase is ambiguous: it could refer to Christ or to God the Father.","The phrase 'the salt of the seas' is unclear; it may be a metaphor for bitterness or purification, but the text does not clarify.","The referent of 'he' in the final sentence is ambiguous; it could be God, Job, or the commentator's subject."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܡܛܠܗܢܐ ܦܬܓ̈ܡܝ ܟܿܠܝܢܼ ܗ̄ ܡܛ݀ܠ ܕܡܼܢ ܐܠܗܐ ܡܬܢܓܕ ܐܢܼܐ: ܘܠܐ ܐܢܫ ܡܿܗܝܡܢ: ܕܟܕ ܠܐ ܐܣܬܟܿܠܬ ܗܐ ܒܿܠܥ ܐܢܼܐ ܡܼܢ ܡܪܝܐ܇ ܘܒܥܬܬܗ ܕܐܠܗܐ ܣܪܕܬܢܝ ܗ̄ ܕܚܝܼܠܘܼܬܗ܀ ܒܙܢܐ ܐܚܪܢܐ ܗ̄ ܒܒܥܘܼܬܝ ܕܠܘܬ ܐܠܗܐ ܐܣܬܿܪܕܬ ܠܝܬ ܓܝܪ ܕܡܫܪ ܠܝܼ ܕܡܓܢ ܒܠܝܼܥ ܐܢܼܐ: ܡܛ݀ܠ ܕܟ݀ܠܢܫ ܣܿܗܕ ܕܟܐܢܐ ܗܿܘ ܐܠܗܐ: ܘܠܐ ܡܿܢܓܕ ܕܠܐ ܣܟܠܘܼ: ܕܠܡܐ ܡܣܘܩ ܥܪܕܐ ܥܠ ܬܕܐܐ܀ ܐܘܿ ܓܿܥܐ ܬܘܪܐ ܥܠ ܚܡܝܼܡܐ ܗ̄ ܕܠܐ ܒܿܥܐ ܗܿܘ ܥܡܝܼܪܐ ܘܐܦܠܐ ܗܢܐ ܬܘܪܣܝܐ܇ ܘܐܟܙܢܐ ܕܗܿܠܝܢ ܠܐ ܥܿܪܩܝܼܢ ܡܼܢ ܗܿܠܝܢ ܡܛ݀ܠ ܕܚ̈ܝܐ ܐܢܘܿܢ ܠܗܘܢܿ܇ ܗܿܟܢܐ ܐܦܠܐ ܐܢܿܐ ܡܒܿܓܢ ܗܿܘܝܬ ܘܫܿܐܠ ܡܘܬܐ ܘܠ݀ܐܠ ܗܿܘܝܬ ܠܝܘܡܐ ܕܝܼܠܝܼܕܘܼܬܝ܇ ܐܠܘܼ ܠܐ ܡܪܝܼܪܐ ܗܼܘܬ݀ ܢܦܫܝ: ܘܡܐܢܿܬ ܒܣܓܝܐܘܬܐ ܕܬܟܬܘܫܐ: ܘܐܢܬ ܐܘܿ ܐܠܝܦܙ ܕܬܕܐܟ ܡܿܠܐܼ ܘܫܦܝܼܪ: ܘܐܝܟ ܥܪܕܐ ܡܣܘܩ ܐܢܬ ܥܠ ܬܕܐܐ܇ ܘܫܿܠܐܼ ܐܢܬ ܘܠܐ ܡܿܒܓܢ ܐܢܬ܇ ܘܠܐ ܟܿܐܒ ܠܟ ܘܠܐ ܡܿܝܠ ܐܢܬ܇ ܘܐܢܿܐ ܕܝܢ ܐܝܟ ܬܘܪܐ ܕܐܬܓܠܙ ܡܼܢ ܚܡܝܡܐ ܘܡܿܝܠܠ: ܗܿܟܢ ܡܿܝܠܠ ܐܢܼܐ ܡܛ݀ܠ ܐܝܠܝܢ ܕܠܐ ܓ̈ܠܙܝ ܡܢܝ܇ ܡܛ݀ܠ ܚܫ̈ܐ ܕܗܕ̈ܡܝ܀ ܡܿܢܘܼ ܢܬܿܠ ܠܝܼ ܕܬܐܼܬܐ ܫܐܼܠܬܝ ܗ̄ ܢܗܼܦ̈ܟܢ ܠܝܼ ܩܕܡ̈ܬܐ: ܘܐܫܿܬܡܠܐ ܒܚܝܠܐ ܕܐܠܗܐ܀ ܡܛ݀ܠ ܕܠܐ ܕܓܿܠܬ ܒܡܐܡܪܗ ܕܩܕܝܫܐ ܗ̄ ܕܝ݀ܕܥ ܐܢܼܐ ܕܠܘ ܡܛ݀ܠ ܕܚܛܝܿܬ ܐܘ̃ ܡܪܝܐ ܓܼܕ̈ܫܝ ܠܝܼ ܗܿܠܝܢ܇ ܘܟܡܐ ܗܼܘ ܚܝܠܝ ܕܐܣܿܝܒܪ ܗ̄ ܡܛ݀ ܕܥܒܼܕ̈ܝ ܡܚܘ̈ܬܝ ܡܼܢ ܚܝܠܐ܀ ܘܡܢܐ ܗ݀ܝ ܚܪܬܝ ܕܐܓܿܪ ܪܘܼܚܐ ܗ̄ ܠܘ ܟܕ ܡܿܓܕܦ ܐܡܼܪ ܗܿܠܝܢ: ܐܠܐ ܟܕ ܨ݀ܒܐ ܕܢܐܠܦ ܚܪܬܗ ܕܦܘܼܪܥܢܐ ܕܥܠ ܗܠܝܢ ܐܝܟܢܐ ܕܢܩܼܢܐ ܡܣܝܒܪܢܘܼܬܐ: ܡܛܠ ܣܒܪܐ: ܐܠܐ ܠܘ ܟܐܦܐ ܐܢܼܐ ܐܘܿ ܢܚܿܫܐ: ܐܠܐ ܒܣܪܐ ܚܿܫܘܿܫܐ ܘܡܬܼܚܒܠܢܐ܆ ܘܡܛܠ ܕܕܚܝܼܩ ܡܢܝ ܥܘܼܕܪܢܗ ܗܐ ܡܫܼܬܢܩ ܐܢܼܐ܀","english":"Because of the words of Eliphaz, because God is not angry, and he does not kill the believer: for when he had not yet understood, Eliphaz said, \"From the Lord, and at the time of God, his mighty deeds were arranged.\" In another place, in my prayer to God, it was arranged, for there is no one who permits me to say that Eliphaz lied, because every witness testifies that God is pure, and it is not possible that they did not understand, lest a locust climb upon a threshing-floor. Or, as the ox upon the hot ashes, which does not need the threshing-floor nor the threshing-sledge, and just as these do not flee from those because life is bitter for them, so also I was not able to be patient and ask for death, and I did not curse the day of my birth, if my soul were not bitter, and I were not wearied by the multitude of affliction. And you, O Eliphaz, who are pure and fair of speech, and like a locust you climb upon the threshing-floor, and you are tranquil and you are not patient, and you do not grieve and you do not become ill, and you do not complain; but I, like an ox that is shorn from the hot ashes and complains, so I complain because of my limbs that are not shorn, because of the pains of my members. How long will you hang for me that my request may come? My first ones have turned me over, and I am filled with the power of God. For I did not lie in the word of the holy one, who knows that Eliphaz said, \"Not because I sinned, O Lord, have these things happened to me,\" and how great is my strength that I endured because my servants struck me with force. And what is this end, that I should hire a spirit? Not when he blasphemed did Eliphaz say this, but when he wished to teach the end of the vengeance that is upon Eliphaz, as the endurance of patience is established, because of hope. But I am not a stone or a piece of wood, but painful and destructible flesh. And because my helper is pressed from me, behold, I am silenced.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܛܠܗܢܐ ܦܬܓ̈ܡܝ ܟܿܠܝܢܼ","severity":"info","text":"The phrase 'because of the words of Eliphaz' introduces a direct engagement with Eliphaz's speech in Job, a key interlocutor in the biblical book.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܗܐ ܡܬܢܓܕ ܐܢܼܐ","severity":"info","text":"The assertion that 'God is not angry' echoes Job's defense of divine justice, contrasting with Eliphaz's accusations in Job 4–5.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܪܕܐ ܥܠ ܬܕܐܐ","severity":"info","text":"The simile of a locust on a threshing-floor is a rural image common in Syriac literature, illustrating futility or misplaced action.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܓܿܥܐ ܬܘܪܐ ܥܠ ܚܡܝܼܡܐ","severity":"info","text":"The passage shifts from a general statement to a direct address to Eliphaz, marked by 'or, as the ox upon the hot ashes', contrasting Job's suffering with Eliphaz's composure.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܛܠ ܣܒܪܐ","severity":"info","text":"The reference to 'because of hope' reflects a theological interpretation common in Syriac exegesis, emphasizing eschatological patience.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܛܠ ܕܕܚܝܼܩ ܡܢܝ ܥܘܼܕܪܢܗ","severity":"caution","text":"The phrase 'because my helper is pressed from me' is ambiguous; it may refer to divine assistance or a human supporter, and the Syriac allows both readings.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the holy one' (ܩܕܝܫܐ) is unclear—possibly Job, Eliphaz, or a prophetic figure.","The phrase 'hire a spirit' (ܐܓܿܪ ܪܘܼܚܐ) is obscure; it may be a metaphor for seeking supernatural aid or a textual corruption."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܕܟ݀ܠܐ ܫܠܡܐ ܡܼܢ ܚܒܪܗ ܕܚܠܼܬܗ ܕܥܠܝܐ ܫܿܒܩ܀ ܐܘܿ ܘܗܕܐ ܐܡܼܪ ܠܗܘܿ ܕܐܟܣܼܗ ܘܠܐ ܡܠܼܠ ܠܘܬܗ ܫܠܡܐ: ܐܠܐ ܐܟܣܼܗ ܕܡܛܠ ܚܛܗ̈ܘܗܝ ܠܡ ܗܿܐ ܡܬܼܪܕܐ: ܘܠܘ ܙܕܝܼܩܐ ܗܿܘ܆ ܘܝܼܕܝܼܥ ܡܿܢ ܗܿܠܝܢ ܕܒܿܬܪܟܢ܀ ܕܐܚ̈ܝ ܕܓܠܘ ܐܝܟ ܦܨܝܼܕ̈ܐ ܘܐܝܟ ܗ̄ ܕܐܣܼܬܦܩܘ ܡܼܢ ܚܘܼܒܐ ܒܕܡܘܼܬ ܦܨܝܼܕ̈ܐ ܕܡܣܬܦܩܝܼܢ ܡܼܢ ܚܘܼܡܐ܀ ܕܕܚܿܠܝܼܢ ܗܼܘܘ ܡܼܢ ܓܠܝܼܕܐ ܥܠܝܗܘܿܢ ܣܓܝܼ ܬܠܓܐ ܗ̄ ܕܐܟܙܢܐ ܕܓܠܝܼܕܐ ܥܠܝܗܘܿܢ ܣܓܝܼ ܬܠܓܐ ܗ̄ ܕܐܟܙܢܐ ܕܓܠܝܼܕܐ ܕܦܨܝܼܕܐ ܕܡܿܓܠܕ ܘܦܿܫܪ. ܘܩܿܫܐ ܘܡܬܼܪܟܟ ܒܫܘܼܚܠܦܐ ܕܐܐܪ: ܗܿܟܢ ܐܝܬܝܗܿ ܠܝܼ ܪܚܡܼܬܗܘܿܢ ܐܫܼܬܕܝܬ݀ ܓܝܪ ܚܝܼܨܘܼܬܐ ܕܚܘܼܒܗܘܿܢ ܒܢܣ̈ܝܘܢܝ ܕܝܼܠܝ܀ ܒܙܢܐ ܐܚܪܢܐ܆ ܕܐܟܙܢܐ ܕܦܨܝܼܕܐ ܘܪܓܠܬܐ ܒܙܒܢ ܣܬܘܐ ܡܿܠܝܢܼ: ܗܿܟܢܐ ܒܟܗܝܼܢܘܼܬܝ ܠܘܬܝ ܢܬܝܼܦܝܼܢ ܗܼܘܝܬܘܿܢ: ܘܐܝܟܢܐ ܕܒܙܒܢ ܚܘܼܡܐ ܡܣܬܦܩܝܼܢ: ܗܿܟܢܐ ܒܢܣܝܘ̈ܢܝ ܐܬܼܪܚܦܬܘܿܢ ܡܢܝ܀ ܕܕܚܠܝܼܢ ܗܼܘܘ ܡܼܢ ܓܠܝܼܕܐ ܗ̄ ܗ݀ܝ ܗܝܼ ܕܕܚܿܠܬ܀ ܚܼܪܘ ܠܐܘܪ̈ܚܬܐ ܕܬܝܡܢܐ ܘܠܫܒ̈ܝܼܠܐ ܕܫܼܒܐ ܗ̄ ܒܗܿܠܝܢ ܥܠ ܥܘܼܬܪܐ ܪܡܿܙ܇ ܒܗܼܬܘ ܓܝܪ ܒܡܕܡ ܕܐܬܬܼܟܠܘ ܡܛ݀ܠ ܕܟܿܠܡܕܡ ܠܚܒܿܠܐ ܫܿܪܟ܀ ܥܕܠܐ ܚܼܙܝܬܘܢܿ ܙܘܥܐ ܕܚܠܼܬܘܿܢ ܗ̄ ܐܝܟ ܗ݀ܝ ܕܐܠܝܦܙ ܐܝܬܝܗܿ ܕܕܚܼܠܬܐ ܩܼܪܬܢܝ ܘܙܘܥܬܐ܇ ܐܢ ܐܢܬܘܿܢ ܒܚܠܝܼܡܘܼܬܐ ܐܬܬܙܝܼܥܬܘܿܢ: ܟܡܐ ܝܬܝܼܪܐܝܬ ܙܿܕܩ ܕܬܕܚܠܘܢܼ ܡܼܢ ܙܘܥܐ ܗܢܐ ܕܒܗ ܩܿܐܡ ܐܢܼܐ܀ ܬܘܼܒ ܥܕܠܐ ܚܼܙܝܬܘܿܢ ܗ̄ ܟܕ ܠܐ ܚܙܼܝܬܘܢܿ ܒܝܼ ܡܕܡ ܕܫܿܘܐ ܠܪܫܝܿܢܐ ܥܠܝ ܣܼܡܬܘܿܢ܇ ܐܢ ܠܝܼ ܥܼܕܠܬ ܐܘ̃ ܐܠܝܦܙ ܕܕܚܿܠܬ ܒܕܢܣܝܘܿܢܐ ܥܫܼܢ ܘܐܡܼܪܬ ܠܝܼ ܕܕܚܠܼܬܟ ܗܝܼ ܗܝܼ ܥܕܠܝܟ܇ ܟܡܐ ܬܬܼܥܕܠ ܐܢܬ܇ ܕܟܕ ܠܐ ܙܼܥ ܦܓܪܟ ܘܠܐ ܡܼܛܟ ܢܣܝܘܿܢܐ ܐܬܼܪܗܒܬ ܘܕܚܼܠܬ܀","english":"of peace from his companion, the fear of the Most High ceased. Or he said this to him: that he was angry and did not speak with him in peace; but he was angry because of his sins, for he was not yet rebuked, and he was not righteous. And he knew what came after. For the brothers who revealed themselves like the saved, and like those who were filled with love in the likeness of the saved who are filled with heat. They were afraid of the cold that came upon them, much snow, that is, the cold that came upon them, much snow, that is, the cold of the saved that freezes and melts. And it is hard and moves with the change of the air. Thus is my compassion for them, for the strength of their love was poured out in my members. In another place, that is, of the saved and the trembling in the time of winter, they are full. Thus in my sickness they were attached to me. And as in the time of heat they are filled, thus in my members they were healed by me. They were afraid of the cold, that is, the fear. They looked to the ways of Tamar and to the paths of Sheba, that is, in those who hinted at wealth, for in that they trusted in something because everything ends in destruction. Before you saw the movement of their fear, that is, like that of Eliphaz, which is of fear, cold and trembling, if you were moved in weakness, how much more should you fear from this movement in which I stand. Again, before you saw, when you saw in me nothing worthy of a wicked man, you placed upon me, or you wronged me, or Eliphaz, who in your deceit acted and said to me that your fear is your wrong. How much will you be wronged, you, who when your body did not move and your deceit did not reach, you were agitated and afraid.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܟ݀ܠܐ ܫܠܡܐ ܡܼܢ ܚܒܪܗ ܕܚܠܼܬܗ ܕܥܠܝܐ ܫܿܒܩ","severity":"info","text":"The opening phrase is syntactically ambiguous: it may mean 'the fear of the Most High ceased from his companion' or 'the peace of his companion ceased from the fear of the Most High.' The English draft takes the former, but the Syriac word order allows either.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܨܝܼܕ̈ܐ","severity":"info","text":"The term ܦܨܝܼܕ̈ܐ (pṣīdē) is rendered 'the saved' in the English draft. In Syriac exegetical contexts, it can also mean 'the redeemed' or 'the delivered,' with a soteriological nuance that Bar Salibi likely intends.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐܘܪ̈ܚܬܐ ܕܬܝܡܢܐ ܘܠܫܒ̈ܝܼܠܐ ܕܫܼܒܐ","severity":"info","text":"The reference to 'the ways of Tamar and the paths of Sheba' alludes to the biblical figures Tamar (Gen 38) and the Queen of Sheba (1 Kgs 10). Bar Salibi uses them as types of wealth and its transience, consistent with the commentary's moralizing tone.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܟܣܼܗ ܘܠܐ ܡܠܼܠ ܠܘܬܗ ܫܠܡܐ","severity":"info","text":"The discussion of Eliphaz's anger and silence reflects a common exegetical trope in Syriac commentaries on Job, where Eliphaz is portrayed as a foil for Job's patience. Bar Salibi here engages with theodicy, a central concern in the Antiochene tradition.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܙܢܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'in another place' (ܒܙܢܐ ܐܚܪܢܐ) marks a structural shift, introducing a parallel analogy between the saved and the sick. This is a characteristic feature of Bar Salibi's commentary, which often moves between scriptural and moral exempla.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܟܙܢܐ ܕܓܠܝܼܕܐ ܥܠܝܗܘܿܢ ܣܓܝܼ ܬܠܓܐ ܗ̄ ܕܐܟܙܢܐ ܕܓܠܝܼܕܐ ܥܠܝܗܘܿܢ ܣܓܝܼ ܬܠܓܐ ܗ̄ ܕܐܟܙܢܐ ܕܓܠܝܼܕܐ ܕܦܨܝܼܕܐ ܕܡܿܓܠܕ ܘܦܿܫܪ","severity":"caution","text":"This passage contains a clear dittography: the phrase 'the cold that came upon them, much snow' is repeated verbatim. The repetition likely results from a scribal error in the manuscript tradition, and the English draft reproduces it without comment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause is ambiguous between 'the fear of the Most High ceased from his companion' and 'the peace of his companion ceased from the fear of the Most High.' The English draft adopts the former, but the Syriac syntax does not decisively rule out the latter.","The identity of 'the brothers' (ܐܚ̈ܝ) is unclear; they may refer to Job's companions or to a broader moral category of the faithful."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܐܠܘܼ ܓܝܪ ܐܡܿܪܬ ܠܟܘܿܢ ܗܒܘ ܠܝܼ ܗ̄ ܐܠܘܼ ܫܚܿܩܬ ܠܟܘܿܢ ܒܗܿܠܝܢ ܒܘܿܠܝܼܬܐ ܡܬܼܥܕܠ ܗܿܘܝܬ ܡܢܟܘܿܢ܀ ܐܠܦܘܼܢܝ ܘܐܢܿܐ ܐ݀ܫܬܘܿܩ ܗ̄ ܐܢ ܒܚܕܐ ܡܼܢ ܗܿܠܝܢ ܠܐ ܐܡܿܪܬ ܠܟܘܿܢ: ܥܠܡܢܐ ܡܬܼܕܦܐ ܡܢܟܘܿܢ ܡܠܼܬܝ ܕܩܘܼܫܬܐ܀ ܗܐ ܥܠ ܝܬܡܐ ܡܬܪܘܪܒܝܼܢ ܗ̄ ܝܬܡܐ ܩܿܪܐ ܗܘܼ ܠܗ܇ ܡܛ݀ܠ ܕܐܬܼܝܬܡ ܡܼܢ ܣܓܝ̈ܐܬܐ܇ ܘܙܿܕܩ ܗܼܘܐ ܕܠܐ ܢܟܐܪܘܼܢܝܗܝ܇ ܐܠܐ ܕܢܒܝܐܘܢܝܗܝ: ܗܘܼ ܕܝܢ ܡܛ݀ܠ ܕܠܐ ܨܒܼܐ ܕܢܟܣ ܐܢܘܿܢ ܐܝܟ ܥܿܘ̈ܠܐ ܐܡܼ܀ ܐܬܬܦܝܼܣܘ ܘܚܘܼܪܘ ܗ̄ ܬܘܼܒܘ ܗܿܫܐ ܘܐܩܝܼܡܘ ܒܟܘܿܢ ܪܥܝܢܐ ܬܪܝܼܨܐ܀ ܬܘܼܒܘ ܗܿܟܝܼܠ ܘܙܟܼܘ ܗ̄ ܫܘܼܡܥܘܼܢܝ ܘܨܘܼܬܘܼܢܢܝ: ܘܐܢܗܘܼ ܕܠܐ ܡܡܠܠ ܦܘܼܡܝ ܩܘܼܫܬܐ ܗܐ ܙ݀ܟܝܢ ܐܢܬܘܿܢ܀ ܗܐ ܙܒܢܐ ܗܿܘ ܠܐܢܫ̈ܐ ܥܠ ܐܪܥܐ ܗ̄ ܝܼܕܝܼܥܐ ܗܕܐ ܕܒܫܡܝܐ ܠܘ ܒܙܒܢܐ ܥܬܝܼܕ ܕܢܗܼܘܐ ܐܢܫܐ܇ ܐܠܐ ܡܬܘܿܡܝܐܝܬ܀ ܘܐܝܟ ܝܘܡ̈ܝ ܐܓܝܼܪܐ ܐܢܘܿܢ ܗ̄ ܡܛܠܗܕܐ ܐܬܬܣܝܼܡ ܒܥܠܡܐ ܗܢܐ: ܘܐܝܟ ܦܘܼܠܚܢܗ ܡܿܩܒܠ ܐܓܪܗ܇ ܐܝܟ ܗ݀ܝ ܕܢܦܼܩ ܡܪܐ ܠܡܐܼܓܪ ܦܥ̈ܠܐ܀ ܬܘܼܒ ܗܐ ܙܒܢܐ ܗܿܘ ܠܐܢܫ̈ܐ ܗ̄ ܙܒܢܐ ܙܥܘܪܐ ܡܫܡܫ ܠܝܼ ܘܠܟܘܿܢ ܥܠ ܐܪܥܐ܆ ܡܟܝܼܠ ܠܐ ܬܚܛܘܿܢ ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܼܘ ܡܘܬܐ ܕܢܐܼܬܐ܆ ܘܦܘܼܪܥܢܢܐ ܡܬܝܼܗܒ ܠܟ݀ܠܢܫ ܐܝܟ ܥܒܿܕ̈ܘܗܝ: ܗ̣ܿܢܐ ܝܪܬܼܬ ܠܝܼ ܝܪ̈ܚܐ ܘܣܪ̈ܝܼܩܐ ܘܠ̈ܝܠܘܬܐ ܗ̄ ܩܕܡ ܢܣܝܘܿܢܐ ܠܐ ܐܬܡܢܝܼ ܦܘܼܠܚܢ ܡܝܬܪܘܼܬܐ܆ ܕܝܼܠܝ ܒܕܠܘ ܐܝܟ ܕܥܡܿܠܬ ܐܬܦܿܪܥܬ܀ ܐܢ ܫܟܒܿܬ ܗ̄ ܠܐ ܝܨܦܿܬ ܠܡܼܪܢܐ ܥܠ ܫܘܼܠܡܐ ܘܐܦܠܐ ܥܠ ܪܢܝܐ ܕܡܚܪ ܦܼܫ ܠܘܬܝ܀ ܬܘܼܒ ܐܢ ܫܟܒܿܬ ܗ̄ ܗܿܠܝܢ ܪܢܿܝܐ ܐܪ̈ܝܼܟܐ ܦܫܼܘ ܡܢܝ ܠܡܪܢܐ ܕܡܚܪ ܠܐ ܗܘܼܘ ܠܝܼ܀ ܘܠܐ ܪܢܝܿܬ ܥܕܡܐ ܠܫܦܪܐ ܗ̄ ܘܐܦܠܐ ܒܥܝܼܪܘܼܬܐ ܦܪܢܣܿܬ ܙܒܢܐ ܕܡܫܟܒܐ܀","english":"If, for I said to you, \"Give to me,\" if I had been silent in that request, I would have been wronged by you. My teaching and my word would have been silent, if in one of those I had not spoken to you. For this reason, my word of truth is thrust away from you. Behold, he is magnified over the orphan; he called him an orphan because he was orphaned from many things, and it was fitting that he not rebuke him, but that he console him. He, however, because he did not wish to be silent, spoke to him like the wicked. Be reconciled and look; return now and establish in you a right mind. Return therefore and conquer; hear my word and my command. And if my mouth does not speak, behold, truth has conquered you. Behold, that fire for men on earth; it is known that this fire in heaven is not destined to be fire, but perpetually. And like the days of a hired laborer are you; for this reason he was placed in this world. And like his labor, he receives his wage, like this which the Lord went out to hire workers. Again, behold, that fire for men; a small fire serves me and you on earth. Therefore, do not sin because death is destined to come, and recompense is given to each according to his deeds. Thus I have inherited months and empty things and nights; before the end, the work of excellence was not completed, which is mine, as if I had labored and was rewarded. If you lie down, you did not care for the master concerning the end, nor concerning the thought of tomorrow that remained with me. Again, if you lie down, those long thoughts remained with me for the master of tomorrow, which I did not have. And I did not think until dawn, nor did I, in wakefulness, spread out the time of lying down.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܠܘܼ ܓܝܪ ܐܡܿܪܬ ܠܟܘܿܢ ܗܒܘ ܠܝܼ","severity":"info","text":"The speaker imagines a conditional scenario: 'If I had said to you, “Give to me,”' which sets up a contrast between silence and speech, leading to the claim of being wronged.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܬܡܐ","severity":"info","text":"The term 'orphan' (ܝܬܡܐ) is used metaphorically for Job, who is 'orphaned from many things'—likely referring to loss of goods, children, or status. The commentator notes that consolation, not rebuke, was fitting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܒܢܐ ܗܿܘ ܠܐܢܫ̈ܐ ܥܠ ܐܪܥܐ","severity":"info","text":"The 'fire for men on earth' may allude to Job 1:16 (fire from heaven) or a broader biblical motif of divine judgment or testing. The commentator distinguishes earthly fire from a perpetual heavenly fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܟ ܝܘܡ̈ܝ ܐܓܝܼܪܐ","severity":"info","text":"The comparison of human life to 'the days of a hired laborer' reflects a common Syriac ascetic trope: earthly existence is temporary labor, with reward (wage) in the afterlife. This aligns with bar Salibi's moral exhortation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":["Dionysius bar Salibi"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒܘ ܗܿܫܐ ܘܐܩܝܼܡܘ ܒܟܘܿܢ ܪܥܝܢܐ ܬܪܝܼܨܐ","severity":"info","text":"The repeated imperatives 'return now' and 'establish a right mind' mark a rhetorical shift from rebuke to exhortation, typical of bar Salibi's homiletic style within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܝܟ ܦܘܼܠܚܢܗ ܡܿܩܒܠ ܐܓܪܗ","severity":"caution","text":"The phrase 'like his labor, he receives his wage' is ambiguous: it could refer to Job's earthly suffering as meriting reward, or to a general principle of divine justice. The Syriac syntax does not disambiguate the subject.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether Job, Elihu, or the commentator's voice) is not explicit in this passage; the reading assumes a homiletic voice addressing Job or the reader.","The phrase 'fire for men on earth' may be a literal or metaphorical reference; the commentary treats it as a symbol of divine presence or judgment."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܠܒܫ ܒܣܪܝ ܪܡܬܐ ܗ̄ ܡܛ݀ܠ ܕܚܿܐܪ ܗܿܘܝܬ ܒܡܘܬܐ ܘܒܪܡܬܐ ܘܬܘܠܥܐ ܘܒܗܦܘܼܟܝܐ ܕܠܥܦܪܐ܇ ܘܚܠܦ ܗܿܝ ܕܐܫܿܟܒ ܘܐ݀ܩܘܼܡ ܗܿܠܝܢ ܪܢܐ ܗܿܘܝܬ܀ ܘܡܛ݀ܠ ܗܕܐ ܝܘܡ̈ܝ ܩܠܘ ܡܼܢ ܓܕܕܐ ܕܩܘ̈ܝܐ ܗ̄ ܪܢܐ ܗܿܘܝܬ ܕܠܐ ܐܪܝܼܟܝܼܢ ܝܘܡ̈ܝ ܡܼܢ ܢܘܠܐ ܕܩܪܝܼܒ ܠܡܬܼܓܕܕܘ܇ ܢܦܫܝ ܓܝܪ ܐܝܟ ܙܩܪܬܐ ܟܫܝܼܪܬܐ܆ ܒܥܓܠ ܓܼܕܬ݀ ܐܢܘܿܢ ܠܝܘܡ̈ܝ܀ ܘܣܼܦܘ ܒܕܠܝܬ ܣܒܪܐ ܗ̄ ܘܗܕܐ ܡܛ݀ܠ ܕܠܝܬ ܣܒܪܐ ܕܢܚܐ ܒܪܢܫܐ ܡܬܘ݀ܡܐܝܬ ܒܥܠܡܐ ܗܢܐ: ܘܡܛܠܗܐ ܡܣܪܗܒ ܗܿܘܝܬ ܠܡܦܩܬܐ܀ ܬܘܼܒ ܣܦܼܘ ܗ̄ ܟܕ ܠܝܬ ܣܒܪܐ ܠܗܿܘ ܕܡܿܦܨܐ ܡܼܢ ܢܣܝܘ̈ܢܐ܀ ܐܬܕܟܪ ܕܪܘܚܐ ܚܝܐ ܗܝ ܗ̄ ܢܦܫܐ ܡܠܝܼܠܬܐ ܘܝܕܘܥܬܢܝܼܬܐ: ܕܚܝܐ ܒܬܕܡܘܪܬܐ܀ ܬܘܼܒ ܐܬܕܟܪ ܗ̄ ܥܕܟܝܼܠ ܢܦܫܐ ܒܦܓܪܐ ܗ݀ܝ ܐܦܢ ܡܝܼܬ ܒܟܐܒ̈ܐ. ܐܠܐ ܥܕܟܝܼܠ ܠܐ ܐܬܦܼܪܫܬ݀ ܡܢܗ܀ ܬܗܦܘܿܟܝ ܥܝܢܝ ܗ̄ ܦܿܢܝܐ ܕܬܚܼܙܐ ܛܒܬܐ: ܘܝ݀ܕܥ ܐܢܼܐ ܕܠܐ ܡܿܚܕܐ ܒܝܼ ܐܠܗܐ ܠܣܛܢܐ܇ ܡܛ݀ܠ ܕܥܬܝܼܕ ܐܢܼܐ ܕܐ݀ܬܦܪܩ܀ ܘܥܝܢ̈ܝܟ ܒܝܼ ܩܠܝܼܬ ܗ̄ ܐܢܬ ܐܘ̃ ܐܠܝܼܦܙ ܚܘܼܪ ܒܝܼ ܒܿܬܪ ܩܠܝܼܠ ܘܚܿܙܐ ܐܢܬ ܕܠܝܬܝ ܗܿܢܐ ܕܗܢܐ ܡܿܫܦܼܠ ܘܪܡܿܐܼ ܥܠ ܩܝܼܩܠܬܐ܆ ܐܠܐ ܐܝܟ ܕܣܿܝܦܐ ܥܢܢܐ ܘܐܙܿܠܐ ܗܿܟܢܐ ܡܿܢ ܕܢ݀ܚܬ ܗ̄ ܕܐܝܟ ܡܣܒܪܢܘܼܬܟ ܠܐ ܥܬܝܼܕ ܐܢܼܐ ܕܐܣܿܩ ܡܼܢ ܗܿܠܝܢ: ܐܠܐ ܥܿܒ ܐܢܼܐ ܡܼܢ ܫܝܘܿܠ ܠܘܬ ܚ̈ܝܐ: ܘܠܘ ܡܼܢ ܢܣܝܘܿܢܐ ܠܚܘܕ ܐܠܐ ܘܡܼܢ ܡܘܬܐ܀ ܐܠܐ ܐܦ ܐܢܿܐ ܠܐ ܐ݀ܚܘܼܣ ܥܠ ܦܘܼܡܝ ܗ̄ ܡܿܕܝܢ ܠܐ ܚܿܣܟ ܐܢܼܐ ܦܘܼܡܝ ܡܼܢ ܡ̈ܠܐ ܕܫܘܼܩܪܐ܀ ܐܡܿܠܠ ܒܥܩܬܝ ܪܘܼܚܝ ܗ̄ ܘܡܿܡܠܠ ܐܢܼܐ ܒܥܩ̈ܬܝ ܟ݀ܠ ܕܐܬܐ ܠܦܘܼܡܝ ܓܘܼܕܦܐ܆ ܘܪܛܢܐ ܐܢܓܝܪ ܠܐ ܡܫܼܬܟܚ ܐܢܼܐ ܒܿܬܪܟܢ: ܡܿܕܝܢ ܡܢܐ ܝܘܼܬܪܢܐ ܕܢܛ݀ܪܬ ܦܘܼܡܝ ܡܼܢ ܓܘܼܕܦܐ ܘܡܼܢ ܨܘܼܚ̈ܝܬܐ܀","english":"clothed my flesh in worms, because I was free from death and worms and maggots and the turning of dust, and because I was able to rise up from these, I was considered a fool. And because of this, my days were few, like the thread of a spider's web, I was considered as one whose days would not be long, like a child who is near to being weaned. For my soul, like a good weaver, quickly wove an end to my days. And they ended when there was no hope, and this because there is no hope that a man will live again in this world in the same way. And because of this, I hastened to depart. Again, they ended when there was no hope for one who is healed from his afflictions. Remember that the spirit is a living thing, a rational and knowing soul, that lives in wonder. Again, remember that while the soul is still in the body, it dies in pains, but still it has not been separated from it. Turn my eyes to see good, and know that God does not immediately strike me down, because I am destined to be saved. And your eyes are few upon me, you, Eliphaz, look upon me after a little while, and you see that I am not one who falls and rises upon the ground, but like a sword that passes through and goes, thus from the time I fell, that according to your expectation I am not destined to rise from these, but I am destined to pass from Sheol to life, and not from afflictions to solitude, but from death. But even I do not spare my mouth, that is, I do not restrain my mouth from words of falsehood. My spirit speaks in my afflictions, and I speak in my afflictions all that comes to my mouth, blasphemy, and no one is found to restrain me after you. That is, what profit is there in restraining my mouth from blasphemy and from curses?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܒܫ ܒܣܪܝ ܪܡܬܐ","severity":"info","text":"The speaker describes his flesh as clothed in worms, a vivid image of decay that underscores his suffering and perceived foolishness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܡܬܐ","severity":"info","text":"The Syriac term ܪܡܬܐ (worms) is used literally here, but in Joban context it evokes the physical degradation of the body, a common motif in Syriac exegesis of Job's trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܙܩܪܬܐ ܟܫܝܼܪܬܐ","severity":"info","text":"The simile of the weaver (ܙܩܪܬܐ) echoes Job 7:6, where Job compares his life to a weaver's shuttle, emphasizing brevity and divine control.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) in Syriac tradition often denotes the underworld or realm of the dead, distinct from hell, and here contrasts with life, reflecting a hope for resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܐܬܕܟܪ","severity":"info","text":"The repeated phrase ܬܘܼܒ ܐܬܕܟܪ (again, remember) marks a rhetorical pattern, urging the reader to recall key theological points about the soul's nature and endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܛܠܗܐ ܡܣܪܗܒ ܗܿܘܝܬ ܠܡܦܩܬܐ","severity":"caution","text":"The phrase ܡܣܪܗܒ ܗܿܘܝܬ ܠܡܦܩܬܐ (I hastened to depart) is ambiguous: it may refer to death or to leaving a place; the context of despair suggests the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I hastened to depart' could mean death or physical departure; the context of hopelessness supports death.","The identity of the speaker shifts between Job and a generic sufferer; the commentary treats it as Job's voice."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܝ݀ܡܐ ܐܢܼܐ ܐܘ̃ ܬܢܝܼܢܐ ܕܡܩܝܼܡ ܐܢܬ ܥܠܝ ܢܛܘܪ̈ܐ ܗ̄ ܠܝܡܐ ܦܟܼܪܬ ܒܚܿܠܐ܆ ܘܥܠ ܬܢܝܼܢܐ ܣܡܼܬ ܥܢܢܐ ܢ݀ܛܘܿܪܐ܇ ܥܠܝ ܣܡܼܬ ܢܣܝܘܿܢܐ ܘܝܡܐ ܐܝܬ ܠܗ ܢܛܘܪܐ ܚܠܐ: ܘܝܡܐ ܓܠܝܼܙ ܡܼܢ ܟܐܒ̈ܐ܇ ܘܬܢܝܼܢܐ ܟܕ ܡܿܐܬ ܒܝܡܐ: ܡܛ݀ܠ ܕܠܐ ܢܡܼܚܐ ܪܝܚܗ ܠܓܙܪ̈ܬܐ ܘܢܚܒܠ ܠܐܐܪ ܘܢܡܝܼܬ ܠܒܢܝ̈ܢܫܐ ܘܠ̈ܢܘܢܐ ܡܼܢ ܣܪܝܘܼܬ ܦܓܪܗ܇ ܥܠܗܕܐ ܡܪܝܼܡ ܐܢܬ ܠܗ ܒܥܢ̈ܢܐ ܘܡܫܼܬܕܐ ܒܐܬܪ̈ܘܬܐ܇ ܐܝܟ ܗ݀ܝ ܕܝܗܒܼܬܝܗܝ ܡܐܟܘܿܠܬܐ ܠܥܡܐ ܥܫܝܼܢܐ܇ ܗܿܟܢܐ ܐܦ ܠܝܼ ܐܝܟ ܡܪܘܕܐ ܦܟܼܪܬ ܗܕܡ̈ܝ ܒܟܐܒ̈ܐ܀ ܡܛ݀ܠ ܕܐܡܿܪܬ ܕܬܼܒܝܐܢܝ ܗ̄ ܪܢܝܿܬ ܒܟܐܒ̈ܝ ܕܐܣ݀ܒܪܬ ܕܥܬܝܼܕ ܐܢܼܐ ܕܬܒܝܐܢܝ܀ ܘܗܐ ܐܙܝܼܥܬܢܝ ܒܚ̈ܠܡܝ ܗ̄ ܐܢܬ ܐܠܝܦܙ ܐ݀ܡܪ ܓܝܪ ܠܘܬܗ܇ ܕܐܦܠܐ ܒܫܢܬܐ ܕܒܗܿ ܡܬܝܼܗܒ ܢܝܿܚܐ ܠ̈ܥܡܠܐ ܗܘܼܐ ܠܝܼ ܢܦܐܫܐ ܘܝܼܕܝܥܐ ܕܡܼܢ ܣܿܛܢܐ ܘܪܕܘܦܐ܇ ܘܐܢܿܐ ܣܿܒܪ ܗܿܘܝܬ ܕܡܿܠܐ ܐܢܬ ܒܠܒܝ ܣܒܪܐ ܘܡܿܒܝܐ ܐܢܬ ܠܝܼ: ܐܢܬ ܕܝܢ ܒܚܙ̈ܘܢܐ ܕܚܠܼܬܢܝ܀ ܘܒܚܿܪܬ ܢܦܫܝ ܝܬܝܼܪ ܡܼܢ ܐܝܠܝܢ ܕܒܗܝܢ ܡܬܼܢܘܠ ܐܢܼܐ. ܐܟܪ̈ܝ ܠܝܼ ܡܠ̈ܝܟ ܘܚܠ̈ܡܝܟ܀ ܩܛܿܥܬ ܠܝܼ ܗ̄ ܡܼܢ ܡ̈ܠܝܟ܆ ܘܠܣܐ ܫܿܚܩ ܐܢܬ ܠܝܼ ܘܡܿܚܒ ܐܢܬ ܠܝܼ ܒܡ̈ܠܝܟ܀ ܘܐܡܿܪ ܠܘܬ ܐܠܗܐ܀ ܡܿܢܘܼ ܒܪܢܫܐ ܕܬܘܒܕܝܼܘܗܝ܀ ܘܬܦܩܘܿܕ ܒܨܦܪܐ ܘܒܪܡܫܐ ܬܒܚܪܝܘܗܝ: ܗ̄ ܒܕܝܼܢܟ ܢܗܝܼܪ ܬܒܼܨܝܘܗܝ܇ ܘܝܘܡܢ ܡܡܝܼܬ ܐܢܬ ܠܝܼ܇ ܘܣܡܼܬ ܒܠܒܟ ܕܬܦܩܕܝܼܘܗܝ ܒܨܦܪܐ ܕܢܘܼܚܡܐ ܘܬܒܚܪܝܼܘ̄ ܢܗܝܼܪܐܝܬ ܒܕܝܼܢܐ܇ ܘܥܕܡܐ ܠܐܡܬܝ ܠܐ ܫܿܒܩ ܐܢܬ ܠܝܼ܆ ܕܗܪܟܐ ܡܘܬܐ ܘܢܣܝܘܿܢܐ: ܘܬܡܢ ܕܝܼܢܐ ܘܫܘܼܢܩܐ܀","english":"the sea, and you placed a mountain upon me. The sea is surrounded by mountains, and the sea is full of pains. And the mountain, when it dies in the sea, because its scent does not reach the islands and it does not corrupt the air and it does not kill the wild beasts and the worms with the rottenness of its body, therefore you raised it up in clouds and made it wander in regions, as if you gave food to a mighty people. So also to me, as a rebel, you scattered my limbs in pains. Because I said that you would test me, you rejoiced in my pains, because I thought that I was destined to be tested by you. And behold, you have moved me in my dreams. For Eliphaz says to him, \"Not even in the hour in which rest is given to the laborers did I have peace and quiet, for with Satan and the persecutor, and I was thinking that you were filling my heart with hope and bringing me good news. But you, in the visions of my dreams, and I considered myself more than those who are being tormented. I have had enough of your words and your dreams. You have cut me off with your words, and you have ground me and struck me with your words.\" And he says to God, \"What is the beginning of his destruction? And you command in the morning and in the evening to examine him. In your judgment, you will choose him openly, and the day you kill me, and you set in your heart to command him in the morning of health and to examine him openly in judgment, and until when will you not leave me, so that here there is death and the cross, and there judgment and torment?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"the sea, and you placed a mountain upon me","severity":"info","text":"The speaker uses the image of a mountain placed on the sea to convey overwhelming oppression, a metaphor for Job's suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܣܝܘܿܢܐ","severity":"info","text":"The Syriac term ܥܣܝܘܿܢܐ (ʿṣyōʿā) means 'cross' or 'crucifixion,' here used metaphorically alongside 'death' to denote extreme torment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eliphaz says to him","severity":"info","text":"The passage echoes Job 4–5, where Eliphaz addresses Job, but here the commentary attributes to Eliphaz a speech not directly from the biblical text, reflecting exegetical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Satan and the persecutor","severity":"info","text":"The mention of 'Satan and the persecutor' reflects Syriac exegetical tradition identifying Satan as the agent of Job's trials, a theme developed in works like the Testament of Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"And he says to God","severity":"info","text":"This marks a shift from Eliphaz's reported speech to a direct address to God, structuring the commentary as a dramatic dialogue within the exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the beginning of his destruction","severity":"caution","text":"The phrase 'the beginning of his destruction' is ambiguous: it may refer to Job's own ruin or to the destruction of an unspecified adversary, and the Syriac syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in 'the beginning of his destruction' is unclear—possibly Job or an opponent.","The phrase 'you have moved me in my dreams' could be read as either literal dream visions or metaphorical delusions."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܠܐ ܬܪܦܝܢܝ ܥܕܡܐ ܕܐܒܿܠܥ ܪ̈ܘܩܝ܇ ܐܢ ܚܛܝܿܬ ܡܢܐ ܐ݁ܒܕ ܠܟ ܗ̄ ܬܗܼܘܐ ܡܐܢܐ ܠܟ ܡܢܝ܇ ܫܿܪܐ ܐܢܬ ܫܿܒܩ ܐܢܬ܆ ܒܡܘܗܒܬܟ ܗܿܦܟ ܐܢܬ܆ ܥܒܼܕܬܢܝ ܕܐ݀ܕܥܟ ܡܼܢ ܒܪ̈ܝܬܟ ܕܐܦܿܓܥ ܒܟ ܒܕܝܼܢܟ: ܟܕ ܚܿܙܐ ܐܢܼܐ ܦܪܨܘܦܟ ܘܩܿܐܡ ܐܢܼܐ ܩܕܡܝܟ܀ ܘܗܫܐ ܗܼܘܝܬ ܠܝܼ ܛܥܢܐ ܗ̄ ܗܘܝܬ ܒܙܼܬܐ ܒܚܪܬܢܝ ܒܢܣܝ̈ܘܢܐ ܫܥܒܼܕܬܢܝ ܒܣܪܝܼܩܘܼܬܐ ܘܠܐܡܬܝ ܫܿܒܩ ܐܢܬ ܚܘܒ̈ܝ ܘܠܐ ܡܬܼܥܗܕ ܐܢܬ ܣܟܠ̈ܘܬܝ: ܕܗܿܫܐ ܗܐ ܫܿܟܒ ܐܢܼܐ: ܘܬܒܥܝܢܝ ܘܠܝܬ ܐܢܿܐ܆ ܘܥܢܼܐ ܒܠܕܕ ܘܐܡܼܪ: ܥܕܡܐ ܠܐܡܬܝ ܬܡܠܠ ܪܘܚܐ ܪܡܬܐ ܒܦܘܼܡܟ ܗ̄ ܡܛ݀ܠ ܕܐܡܼܪ ܕܣܡܼܬܢܝ ܕܐܪܓܥ ܒܟ܀ ܕܠܡܐܐܠܗܐ ܡܿܥܘܠ ܗ̄ ܡܿܠܦ ܕܟܐܢܐܝܬ ܐܬܪܕܝܼ ܐܝܘܿܒ: ܡܛ݀ܠ ܚܛܗ̈ܘܗܝ ܘܚܛ̈ܗܐ ܕܒܢܘ̈ܗܝ܇ ܟܕ ܐܠܐ ܠܐ ܡܿܥܘܠ ܒܕܝܼܢܗ: ܬܒܼܥ ܡܼܢ ܐܠܗܐ ܗ̄ ܘܡܿܠܦ ܠܗܕܐ܆ ܕܐܢ ܕܗܿܘܐ ܕܚܿܛܐ ܐܢܫ܆ ܢܬܼܟܫܦ ܘܢܬܼܚܣܐ ܠܗ܇ ܘܬܗܼܘܐ ܐ̱ܚܪܝܬܗ ܪܒܐ ܡܼܢ ܩܕܡܝܬܗ܀ ܫܿܐܠ ܐܢܼܐ ܥܠ ܕܪ̈ܐ ܩܕܡ̈ܝܐ ܗ̄ ܐܬܒܩܐ ܕܠܐ ܐܢܫ ܐܪܬܝܼ ܐܘܿ ܐܠܦ: ܕܒܠܥܕ ܡܼܢ ܚܛ̈ܗܐ ܡܬܼܪܕܐ ܒܪܢܫܐ܀ ܕܠܡܐ ܣܿܓܐ ܐܓܡܐ ܒܐܬܪܐ ܗ̄ ܒܐܓܡܐ ܘܒܐܪܒܐ ܡܿܕܡܐ ܠܡܚܘ̈ܬܐ ܕܐܠܗܐ ܘܐܡܿܪ ܕܐܝܟܐ ܕܠܝܬ ܚܛ̈ܗܐ ܠܐ ܗܘ̈ܝܢ܆ ܐܢ ܐܪܒܢܐ ܒܿܬܪ ܕܢ݀ܬܪ ܐܒܗ ܕܫܡܢ ܡܬܼܚܨܕ ܘܐܦ ܐܢܬ ܒܡܘܬܐ ܕܚܒܝܼ̈ܒܝܟ ܐܣܐ ܢܦܫܟ܀ ܐܝܟ ܪܛܒܐ ܗܿܘ ܩܕܡ ܫܡܫܐ ܗ̄ ܒܝܬܐ ܕܥܘܿܠܐ ܩܕܡ ܚܡܼܬܐ ܕܟܐܢܘܼܬܗ ܕܐܠܗܐ܀ ܘܥܠ ܓܠ̈ܠܝܼܢ ܫܪ̈ܫܘܗܝ ܗ̄ ܠ̈ܥܘܠܐ ܡܿܢ ܡܿܕܡܐ ܒܓܢ̈ܢܐ ܘܒܥܡܝܼܪܐ ܕܒܥܓܠ ܥܿܒܪܝܼܢ ܘܝ݀ܩܕܝܼܢ܀ ܘܒܝܬܐ ܕܟܐܦ̈ܐ ܢܚܼ؛ܐ ܗ̄ ܒܡܘܼܟܟܗ܀ ܘܐܢ ܢܥܩܪܝܼܘܗܝ ܡܼܢ ܐܬܪܗ ܗ̄ ܡܼܢ ܥܠܡܐ ܗܢܐ܀","english":"Do not leave me until I swallow the spittle. If you sin, what will destroy you? Will it become a hundred for you? What? You begin, you leave. You turn your gift. I made you know what is with your creation, that I may meet you in your knowledge. When I saw your face, I stood before you. And now I have become a burden to you, or I have become a disgrace in my end. You have enslaved me in vain through your mysteries. And when will you leave my debts, and you not remember my follies? For now, behold, I lie down, and you seek me, and I am not. And Bildad answered and said: Until when will you speak a high wind in your mouth? Because he said, \"I placed you to return against you.\" For is it not against God that he is evil? Or does he teach that Job was chastised justly? Because of his sins and the sins of his children, when there is no evil in his knowledge. He seeks from God, or he teaches this: that if a man sins, he should entreat and be hidden from him, and his end will be greater than his beginning. He asked about the first generations, or it remained that no man learned or taught: that apart from sins, a man is chastised in his head. For is the marsh abundant in the land? Or in the marsh and in the desert, he compares something to the plagues of God, and he says that where there are no sins, there are no plagues. If a man runs after the one who has become rich, his father who hears is disgraced, and you also, through the death of your beloved, heal yourself. Like that moisture before the sun, or the house of the wicked before the heat of the justice of God. And concerning the rolling of his roots, or the wicked, he compares in bodies and in the dust that quickly passes and burns. And the house of stones stands firm in its humility. And if they uproot it from its place, or from this world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܬܪܦܝܢܝ ܥܕܡܐ ܕܐܒܿܠܥ ܪ̈ܘܩܝ","severity":"info","text":"The phrase 'do not leave me until I swallow the spittle' is a vivid metaphor for Job's plea for divine patience, likely drawing on bodily imagery common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܘܩܝ","severity":"info","text":"The term ܪ̈ܘܩܝ (spittle) is a hapax in this context, possibly a colloquialism for a brief moment or a physical sign of distress, reflecting the Syriac commentary's earthy style.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܥܢܼܐ ܒܠܕܕ ܘܐܡܼܪ","severity":"info","text":"The introduction of Bildad's speech (ܘܥܢܼܐ ܒܠܕܕ ܘܐܡܼܪ) directly echoes Job 8:2, where Bildad rebukes Job, framing the commentary's dialogue within the biblical narrative.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܠܡܐܐܠܗܐ ܡܿܥܘܠ","severity":"info","text":"The question 'Is it not against God that he is evil?' reflects a theological debate in Syriac tradition about theodicy and whether Job's suffering implies divine injustice, a key concern in bar Salibi's commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܫܐ ܗܼܘܝܬ ܠܝܼ ܛܥܢܐ","severity":"info","text":"The shift from Job's direct speech to Bildad's response marks a structural transition in the commentary, moving from lament to theological argument, typical of the narrative flow in this passage.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܡܐ ܣܿܓܐ ܐܓܡܐ ܒܐܬܪܐ","severity":"caution","text":"The phrase 'For is the marsh abundant in the land?' is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's rendering as a question may obscure the original sense of a conditional or comparative statement.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܡܐ ܣܿܓܐ ܐܓܡܐ ܒܐܬܪܐ' is ambiguous: it could be a rhetorical question or a conditional clause, and the English draft's interrogative reading is tentative.","The term 'ܪ̈ܘܩܝ' (spittle) is rare and its precise metaphorical sense in this context is uncertain, possibly referring to a brief moment or a physical act of expectoration."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܘܢܓܕܠ ܒܗ ܘܢܐܡܪ ܗ̄ ܒܐܠܗܐ܇ ܒܗܿܘ ܥܠܡܐ܆ ܘܢܐܼܡܪ ܕܠܐ ܚܙܝܿܬܗ܆ ܘܠܐ ܕܓܠܿܬ ܒܦܘܼܩ̈ܕܢܝܟ ܘܢܡ̈ܘܿܣܝܟ܆ ܗܐ ܗܘܼܝܘܼ ܒܿܨܐ ܟ݀ܠܗܝܢ ܐܘܪ̈ܚܬܗ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܟܣ̈ܝܢ ܣܟܠ̈ܘܬܐ ܘܚܛ̈ܗܐ ܡܢܗ܀ ܘܡܼܢ ܥܦܪܐ ܐܚܪܢܐ ܢܨܡܚ ܗ̄ ܡܐ ܕܐܬܼܢܚܡ ܡܼܢ ܥܦܪܐ ܐܚܪܢܐ ܢܫܼܬܟܚ ܗ̄ ܚܠܦ ܩܫܝܐ ܡܟܝܼܟܐ ܘܒܿܥܝܐ ܚܠܦ ܒܥܪܝܼܪܝܐ܆ ܘܛ݀ܒܐ ܚܠܦ ܒܝܼܫܐ܀ ܠܐ ܡܿܣܠܐ ܐܠܗܐ ܠܬܡܝܼܡ̈ܐ ܗ̄ ܕܐܢ ܡܬܼܬܡܡ ܐܢܬ ܘܠܐ ܡܿܒܐܫ ܐܢܬ: ܥܬܝܼܕ̈ܢ ܕܢܗܼܘܝܢ ܠܟ ܗܿܠܝܢ܀ ܐܝܘ݀ܒ ܐܡܿܪ ܚܕ ܡܼܢ ܐܠܦ ܠܐ ܥܿܢܐ ܠܗ ܗ̄ ܐܢ ܢܨܒܐ ܐܠܗܐ ܠܡܥܩܒܘܼ ܥܡܗ܇ ܚܕ ܡܼܢ ܐܠܦ ܡܪ̈ܫܘܬܐ ܕܪܫܐ ܠܐ ܥܿܢܐ ܠܗ ܗ̄ ܐܢ ܢܨܒܐ ܐܠܗܐ ܠܡܥܩܒܘܼ ܥܡܗ܇ ܚܕ ܡܼܢ ܐܠܦ ܡܪ̈ܫܘܬܐ ܕܪܫܐ ܠܐ ܥܿܢܐ ܠܗ ܗ̄ ܥܠ ܚܕܐ ܡܼܢ ܐܠܦ ܣܟܠ̈ܘܢ܀ ܠܝܬ ܠܗ ܡܦܩܒܪܘܼܚܐ ܠܒܪܢܫܐ܀ ܗܘܿ ܕܐܡܼܪ ܠܫܡܫܐ ܘܠܐ ܕܢܼܚ ܗ̄ ܒܡܨܪܝܢ ܬܠܬܐ ܝܘܡ̈ܝܼܢ܇ ܟܕ ܠܥܠ ܡܼܢ ܐܪܥ ܡܬܬܙܝܼܥ ܗܼܘܐ ܠܡܨܪܝܢ: ܐܝܟ ܗ݀ܘ ܕܠܐ ܕܢܼܚ ܡܬܼܚܙܐ ܗܼܘܐ܀ ܘܒ̈ܐܦܝ ܟܘܟܒܗ ܚܬܼܡ ܗ̄ ܒܥ̈ܢܢܐ ܚܫܘܼ̈ܟܬܐ: ܘܕܪܟ ܥܠ ܬܘܼܩܦܗ ܕܝܡܐ ܟܕ ܦܠܓܗ ܩܕܡ ܥܒܪ̈ܝܐ܀ ܟܕ ܥܿܒܪ ܩܕܡ܀ ܐܢ ܥܿܒܪ ܥܠܝ ܠܐ ܚܿܙܐ ܐܢܼܐ ܠܗ ܗ̄ ܡܛ݀ܠ ܟܣܝܘܼܬܗ ܘܠܐ ܡܣܝܟܘܼܬܗ܀ ܐܠܗܐ ܠܐ ܡܿܗܦܟ ܪܘܓܙܗ ܗ̄ ܠܝܬ ܕܩܿܐܡ ܠܩܘܼܒܠܗ ܐܠܐ ܬܝܿܒܘܼܬܐ ܡܗܦܟܐ ܠܗܢܐ܀ ܢܬܡܟܟܘܢܼ ܡܥܕܪܗܝ ܣܓ̈ܝܐܐ ܗ̄ ܓܢܒܪ̈ܐ ܕܐܢܫ̈ܐ ܘܕܫ̈ܐܕܐ ܡܬܬܕܝܼܫܝܼܢ ܬܚܘܬܘܗܝ܆ ܘܠܐ ܡܿܗܝܡܢ ܐܢܼܐ ܥܕܡܐ ܕܫܿܡܥ ܩܿܠܝ: ܗ̄ ܠܐ ܫܿܠܐ ܐܢܼܐ ܡܼܢ ܒ݀ܥܘܼܬܐ ܥܕܡܐ ܕܡܬܼܥܢܐ ܐܢܼܐ܀ ܐܢ ܐܙܿܟܼܐ ܦܘܼܡܝ ܢܚܝܒܢܝ ܗ̄ ܐܢ ܐܙܿܟܼܐ ܒܕ ܐܝܼܬ ܠܝܼ ܕܘܼܒܪ̈ܐ ܟ̈ܐܢܐ܆ ܦܘܼܡܝ ܡܿܚܝܒ ܠܝܼ ܒܡ̈ܠܝ ܫܘܼܒܗܪܐ܀","english":"He blasphemed against him and said, \"By God, in that world,\" and he said, \"I have not seen him, and I have not lied concerning your commandments and your laws. Behold, all his ways are revealed, because follies and sins are not hidden from him.\" And from one dust another sprouts; when it is mixed with one dust, another is found: a meek one in place of a harsh one, a seeker in place of a violent one, and a good one in place of an evil one. God does not despise the perfect, for if you are perfected, you are not perfected, and if you do evil, you are not evil: the things that are prepared for you are those. Job said, \"One out of a thousand does not approach him if God wishes to contend with him; one out of a thousand principalities of the head does not approach him if God wishes to contend with him; one out of a thousand follies does not approach him.\" There is no one to oppose him for a human being. He who said to the sun, and it did not set, was in Egypt for three days, while above the earth it was moving for Egypt, as if it did not set, it was seen. And the faces of its stars were sealed with dark clouds, and it trod upon the strength of the sea, dividing it before the Hebrews, when it crossed before. If it crosses over me, I do not see it, because of its covering and its extent. God does not turn his wrath; there is no one who stands before him except repentance, which turns it away. His many helpers are humbled, men of fire and demons are renewed under him, and he does not believe until he hears my voice: he does not cease from petition until he is answered. If my mouth conquers my sins, if I conquer, for I have honest conduct, my mouth condemns me with boastful words.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܢܓܕܠ ܒܗ","severity":"info","text":"The opening phrase 'he blasphemed against him' likely refers to Job’s speech, which the commentator interprets as a blasphemous challenge to God.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܕ ܡܼܢ ܐܠܦ","severity":"info","text":"The phrase 'one out of a thousand' echoes Job 33:23 (Peshitta), where Elihu speaks of divine testing; here it is adapted to Job’s complaint about God’s severity.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܡܨܪܝܢ ܬܠܬܐ ܝܘܡ̈ܝܼܢ","severity":"info","text":"The reference to the sun standing still in Egypt for three days alludes to a tradition (cf. Joshua 10:12–14) where the sun halted to aid the Hebrews; here it illustrates divine power over nature.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܝܿܒܘܼܬܐ","severity":"info","text":"The term 'repentance' (ܬܝܿܒܘܼܬܐ) is a key theological concept in Syriac tradition, often denoting a turning back to God; here it is presented as the only force that can avert divine wrath.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܢܒܪ̈ܐ ܕܐܢܫ̈ܐ ܘܕܫ̈ܐܕܐ","severity":"info","text":"The mention of 'men of fire and demons' being humbled under God parallels apocalyptic imagery in Syriac literature (e.g., the Cave of Treasures), where demonic forces are subdued by divine will.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܓܕܠ ܒܗ","severity":"caution","text":"The subject of 'he blasphemed' is ambiguous: it could be Job or a generic figure; the commentary’s context suggests Job, but the Syriac does not specify.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening clause ('he blasphemed') is not explicit; the commentary likely assigns it to Job, but the text could refer to another figure.","The phrase 'one out of a thousand principalities of the head' is obscure; it may be a corruption or a reference to angelic hierarchies."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܬܡܝܼܡܼ ܐܢܼܐ ܘܠܐ ܝ݀ܕܥ ܐܢܼܐ ܗ̄ ܬܡܝܼܡ ܐܢܼܐ ܠܘܬ ܢܦܫܝ܇ ܘܠܐ ܝܿܕܥ ܐܢܼܐ ܠܘܬܗ܇ ܐܝܟܢܐ ܚܫܝܼܒ ܐܢܼܐ܀ ܢܦܫܝ ܐܣܼܠܝܬ݀ ܚܝ̈ܝ ܗ̄ ܕܟܕ ܙܟܝܿ ܐܢܼܐ ܒܗܘܿܢ܀ ܚܕܘܬܐ ܠܝܬ ܠܝܼ܇ ܘܟܕ ܬܡܝܼܡ ܐܢܼܐ ܒܙܘܥܬܐ܇ ܫܿܕܐ ܐܢܼܐ ܘܠܐ ܝܿܕܥ ܐܢܼܐ܆ ܕܐܢ ܬܡܝܼܡܘܼܬܝ ܥܩܝܼܡܘܼܬܐ ܗܝ ܐܘܿܟܝܼܬ ܡܦܬܠܘܼܬܐ ܗܿܝ ܠܘܬܗ܀ ܚܕܐ ܗܝ ܐܬܪܥܝ݀ܬ ܕܟ݀ܠ ܒܪܢܫ ܕܓܠ ܗܼܘ ܩܕܡܘܗܝ܀ ܕܠܙܕܝܼܩ̈ܐ ܘܠܪ̈ܫܝܼܥܐ ܗܘܼ ܡܣܝܼܦ ܗܼܘ ܒܫܘܼܫܢܩܐ ܘܕܝܼܢܐ: ܘܥܠ ܫܛܝܘܬ ܙܟܝ̈ܝܢ ܡܡܿܝܩ ܗ̄ ܒܗ݀ܝ ܕܙܟܘܿܬܐ ܕܙܟ̈ܝܐ ܠܘ ܠܗ ܡܬܼܒܥܝܐ ܐܠܐ ܠܗܘܢܿ܇ ܘܐܠܐ ܢܙܟܼܘܢܿ: ܫܒܛܗ ܡܢܫܠܝ ܩܿܛܠ ܠܗܘܿܢ: ܟܕ ܠܘ ܡܕܡ ܡܘܬܪܐ ܠܗܘܿܢ ܙܟܘܿܬܗܘܢܿ܀ ܐܪܥܐ ܝܗܼܒܗܿ ܗ̄ ܦܓܪܗ܀ ܒܐܝܪܕܗ ܕܪܫܝܼܥܐ ܗ̄ ܣܛܢܐ: ܘܐܦܝ̈ܗܘܢ ܕܕܝܿܢ̈ܐ ܡܚ̈ܦܝܢ ܗ̄ ܕܪ̈ܚܡܝ ܕܪܫܝܢ ܠܝܼ܀ ܝܘܡ̈ܝ ܩܠܘ ܡܼܢ ܕܪ̈ܗܛܐ ܗ̄ ܡܼܢ ܟܕ ܡܿܫܪܐ ܪܗܛܐ ܠܡܪܗܛ: ܥܕܡܐ ܕܢ݀ܐܚ ܡܛ݀ܠ ܪܗܛܗ: ܗܿܟܢ ܐܩܠܘ ܝܘܡ̈ܝ ܘܐܙܠܼܘ ܒܟܪܝܘܼܬܐ ܘܠܐ ܚܼܙܘ ܛܒܬܐ܀ ܥܡ ܡܪܪ̈ܝ ܛܠܬ ܫܘܼܥܝܼܬܝ ܗ̄ ܦܫܿܬ ܡܼܢ ܥܢܝܿܢܐ ܕܒܥܘܼܬܐ ܘܗܪܓܐ ܕܟܐܢܘܼܬܐ ܕܡܘܬܪ ܗܼܘܐ ܠܝܼ: ܡܛ݀ܠ ܡܪܪ̈ܐ ܕܢܦܫܐ܀ ܐܢ ܐ݀ܫܒܘܩ ܪ̈ܢܝܝ܆ ܘܐܢ ܐ݀ܬܬܢܝܼܚ ܩܠܝܼܠ ܕܚܿܠ ܐܢܼܐ ܗ̄ ܐܢ ܐ݀ܒܣܪ ܥܠ ܡܪܕܘܬܟ: ܗܿܘܐ ܐܢܼܐ ܠܝܼ ܐܝܟ ܗܿܘ ܕܠܐ ܚܫܝܼܒ ܥܠܘܗܝ܇ ܗܿܘ ܕܡܿܢܓܕ ܠܗ܀ ܘܐܢ ܐ݀ܬܚܝܒ ܗ̄ ܒܕܝܼܢܐ ܐܬܬܪܐ: ܐܘܿ ܒܚܛ̈ܗܐ: ܘܐܢ ܐ݀ܬܬܫܝܼܓ ܒܡ̈ܝܐ ܗ̄ ܒܬܝܒܘܼܬܐ ܘܒܕܡ̈ܥܐ ܕܙܕܝܼܩܘܼܬܐ: ܥܕܡܐ ܕܐܡܿܪ ܕܠܝܬ ܒܐܝܼܕ̈ܝ ܥܘܠܐ܇ ܗܿܝܕܝܢ ܒܓܘܼܡܨܐ ܬܛܒܼܥܢܝ ܗ̄ ܡܛ݀ ܕܐܬܚܿܬܪܬ ܒܙܕܝܼܩܘܼܬܐ܀ ܢܬܼܪܚܩ ܡܼܢ ܠܒܘܼܫܝ ܗ̄ ܡܝܬܪ̈ܬܐ ܘܦܓܪܐ܀","english":"I was perfect and I did not know that I was perfect with myself, and I did not know him with me. How did I think that I was? I despised my life, for when I was victorious in that. I have no joy, and when I was perfect in trembling, I cast and I did not know that if my perfection is obstinacy or indeed deceit towards him. This one thought I had, that every man is a liar before him. For the righteous and the wicked he was supplying with affliction and judgment. And concerning the folly of the victors, he was distressed in that the victory of the victors is not to be sought for him but for that one, and if not, their victory: his tribe cast me down, killed that one, when no profit at all was their victory to that one. The earth gave its body. In the descent of the wicked he was deviating, and the faces of the judges were covering the mercies of the wicked from me. My days were shortened, as with runners, when a runner begins to run, until he reaches the end of his run. Thus my days were shortened and went in brevity and did not see good. With the bitters of three my story was spread, with the thickness of petition and the meditation of grief that was profitable to me, because of the bitters of the soul. If I leave my thoughts, and if I open a little of fear, I was, or if I announce concerning your rebellion, that one would be to me like that one who did not think about him, that one who magnifies him. And if I am condemned in judgment in the place, or in sins, and if I am distracted in waters, in repentance and in tears of righteousness, until he says that there is no iniquity in my hands, then in the pit you will sink me because you were confident in righteousness. Remove from me my garments, the better ones, and the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker reflects on a state of self-deception: he thought he was perfect but was unaware of his own imperfection or of God's presence. The passage explores the paradox of perceived righteousness masking obstinacy or deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܡܝܼܡ","severity":"info","text":"The Syriac term ܬܡܝܼܡ (tmīm) means 'perfect' or 'complete,' but here it carries an ironic sense, as the speaker's claimed perfection is later questioned as obstinacy or deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܟܘܿܬܐ","severity":"info","text":"The phrase 'victory of the victors is not to be sought for him but for that one' echoes Job's reflections on divine justice, where human victory is meaningless without God's approval. Cf. Job 9:22-24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a Syriac Orthodox bishop and commentator. His Literal Commentary on Job reflects Antiochene exegetical traditions, emphasizing the literal sense and moral application.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section where the speaker (likely Job) laments his condition, moving from self-reflection to a description of judgment and repentance, culminating in a plea for removal of garments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, e.g., 'with the bitters of three' (ܥܡ ܡܪܪ̈ܝ ܛܠܬ) and 'in the pit you will sink me' (ܒܓܘܼܡܨܐ ܬܛܒܼܥܢܝ), which may be corrupt or require emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with the bitters of three' (ܥܡ ܡܪܪ̈ܝ ܛܠܬ) is unclear; it may refer to three types of bitterness or a specific narrative element. 'In the pit you will sink me' (ܒܓܘܼܡܨܐ ܬܛܒܼܥܢܝ) could be metaphorical for divine punishment or a literal pit. The reading taken treats these as rhetorical expressions of suffering."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܐܫܬܘܦ ܕܝܢ ܐܝܬ ܡܟܣܢܐ ܒܝܢܬܢ ܗ̄ ܡܨܥܝܐ ܕܦܿܣܩ ܫܪܪܐ܆ ܘܐܡܿܠܠ ܒܡܪܪ̈ܐ ܕܢܦܫܝ ܗ̄ ܠܐ ܐ݀ܬܪܫܐ܇ ܕܡܼܢ ܢܣܝܘ̈ܢܝ ܡܿܡܠܠ ܐܢܼܐ܀ ܘܐܡܿܪ ܠܐܠܗܐ ܠܐ ܬܚܝܒܢܝ ܗ̄ ܒܗܿܕܐ ܕܫܿܐܠ ܐܢܼܐ܀ ܐܘܕܥܝܢܝ ܥܠ ܡܢܐ ܕܐ݀ܢ ܐܢܬ ܠܝܼ ܗ̄ ܥܠ ܐܝܿܕܐ ܣܟܼܠܘܼ ܒ݀ܠܥ ܐܢܼܐ܇ ܡܛ݀ܠ ܓܝܪ ܕܠܐ ܝ݀ܕܥ ܗܼܘܐ ܐܝܘܿܒ ܗ݀ܝ ܕܡܛܠܬܗܿ ܫܿܘܐ ܗܼ،ܐ ܠܡܚ̈ܘܬܐ: ܥܠ ܕܡܓܪܝܢܐ ܕܡܚܘ̈ܬܗ ܣܛܢܐ ܗܼܘܐ: ܐܡܼܪ ܕܐܘܕܥܝܢܝ܀ ܠܐ ܟܕܘ ܠܟ ܕܛ݀ܠܡ ܐܢܬ ܠܝܼ ܗ̄ ܡܛܠ ܕܚܒܼܠܬ ܡܐܢܐ ܕܓܒܼܠܬ ܕܠܐ ܣܟܠܘܼܬܐ܀ ܘܠܥ ܬܪ̈ܥܝܬܐ ܕܪ̈ܫܝܼܥܐ ܐܕܝܼܩܬ ܗ̄ ܘܡܿܗܡܐ ܐܢܬ ܡܼܢ ܪܘܫܥܗܘܢܿ: ܘܐܢ ܒܣܝܼܡܐ܆ ܡܬܼܚܙܐ ܐܢܬ ܨܐܕܝ ܩܫܝܐ܀ ܕܠܡܐ ܥܝܢ̈ܝܟ ܐܝܟ ܥܝܢ̈ܝ ܒܣܪܐ ܗ̄ ܒܗܿܠܝܢ ܡܪܝܼܡ ܠܗ ܡܼܢ ܗܜܝ ܕܢܗܘܐ ܕܡܿܐ ܒܟܝܿܢܗ ܠܐܢܫܐ: ܒܗ݀ܝ ܕܡܥܠܝ ܒܪܘܝܐ ܡܼܢ ܒܪܝܼܬܐ: ܘܐܡܿܪ ܕܐܟܙܢܐ ܕܠܐ ܕܡܿܐ ܐܢܬ ܠܓܒܝܼܠܬܟ܆ ܗܿܟܘܬ ܘܠܐ ܙܿܕܩ ܕܬܗܼܡܐ ܡܢܗܿ ܟܕ ܡܬܼܪܕܝܐ ܕܠܐ ܣܟܠܘܼܬܐ܀ ܕܡܿܥܩܒ ܐܢܬ ܥܠ ܚܘ̈ܒܝ ܘܚܛܗ̈ܝ ܗ̄ ܕܬܫܼܟܚ ܒܝܼ ܚܘ̈ܒܐ ܘܚܛ̈ܗܐ܀ ܘܝ݀ܕܥ ܐܢܼܐ ܕܐܢܿܐ ܙܟܝ ܐܢܼܐ ܗ̄ ܘܟܕ ܕܐ݀ܢ ܐܢܬ ܐܝܟ ܙܟܝܐ ܘܡܿܫܢܩ: ܘܡܿܓܪ ܐܢܬ ܕܐܚܿܛܐ܇ ܐܘܿ ܠܙܕܝܼܩ̈ܐ ܘܠܪ̈ܫܝܼܥܐ ܕܐ݀ܢ ܐܢܬ ܗ݀ܝ ܕܠܐ ܡܨܝܐ܀ ܐܝܼܕ̈ܝܟ ܒܝܼ ܘܥܒܼ̈ܕܢܝ ܗ̄ ܒܗܿܕܐ ܡܿܥܗܕ ܠܗ܇ ܕܐܢ ܥܒܿܕ̈ܐ ܠܝܬ ܠܝܼ ܕܡܢܗܘ݀ܢ ܡܫܟܚ ܐܢܼܐ ܕܐܫܿܬܘܙܒ܇ ܘܥܗܕܟ ܒܪܝܘܝܘܼܬܟ܇ ܒܛܒܘܼـܐ ܓܝܪ ܒܼܪܝܬܢܝ܇ ܘܝܡܢ ܡܚܒܠ ܐܢܬ ܒܪܘܓܙܐ: ܚܣ܀ ܘܠܥܦܪܐ ܡܿܗܦܟ ܐܢܬ ܠܝܼ ܗ̄ ܒܠܥܕ ܡܘܫܐ ܡܿܠܦ ܥܠ ܓܒܝܼܠܬܐ ܕܐܕܡ ܘܓܙܪ ܕܝܼܢܐ ܕܥܠܘܝܗ܀ ܦܘܼܩ̈ܕܢܝܟ ܢܼܛܪܬ݀ ܪܘܼܚܝ ܗ̄ ܠܐ ܗܘܝܿܬ ܒܛܝܼܠܐ ܡܼܢ ܕܒܼܪܝܬܢܝ܀ ܘܗܿܠܝܢ ܟܣܝܼܬ ܒܠܒܟ ܗ̄ ܕܓܒܼܠܬܢܝ ܘܒܼܪܝܬܢܝ܀","english":"I was perfect and I did not know that I was perfect with myself, and I did not know him with me. How did I think that I was? I despised my life, for when I was victorious in that. I have no joy, and when I was perfect in\n\nThen he said, \"There is a hidden thing in my matter, the middle of which cuts off the truth, and I spoke in the bitternesses of my soul, not being permitted, for when my secrets speak, I am silent.\" And he said to God, \"Do not condemn me in this which I have asked. Make me know concerning what you are to me, for on account of what did I err without? For Job did not know that for which he was worthy of blows. Concerning the running of his blows he was erring, he said, 'Make me know.' Not as though I am complaining to you that you are to me because you destroyed the members which you created without error. And to the thoughts of the wicked you have sharpened, and you are trusting with their wickedness; and if you are gentle, you appear harsh against me. Are your eyes like the eyes of flesh, that in this you raise up from that which is of what is like in its nature to man? In this that you are high with creation, and he said, 'Thus, as you are not like your creation, so also it is not right that you should be disturbed with her when she is being disciplined without error.' For you are pursuing my debts and my sins, that debts and sins may be found in me. And I know that I am victorious, and when you know me as victorious and oppressed, and you cause me to sin, or to the righteous and to the wicked that you know that which is not possible. Your hands are upon me and my deeds, in this he reminds him, that if I have no deeds by which I can be saved, and I remember you in your creation, for in goodness you created me, and you destroy in anger. Enough. And to dust you turn me, apart from Moses teaching concerning the creation of Adam and decreeing the judgment upon him. Your commandments my spirit kept, I was not idle with that which you created me. And these are hidden in your heart, that you created me and formed me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܫܬܘܦ ܕܝܢ ܐܝܬ ܡܟܣܢܐ ܒܝܢܬܢ ܗ̄ ܡܨܥܝܐ ܕܦܿܣܩ ܫܪܪܐ","severity":"info","text":"The speaker asserts a hidden element in his matter, where the middle cuts off truth, reflecting Job's confusion about his own state and God's justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܣܢܐ","severity":"info","text":"The Syriac term ܡܟܣܢܐ (maksā) means 'hidden' or 'concealed,' here indicating a secret or obscure aspect of Job's situation that disrupts clear understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܠܥܦܪܐ ܡܿܗܦܟ ܐܢܬ ܠܝܼ ܗ̄ ܒܠܥܕ ܡܘܫܐ ܡܿܠܦ ܥܠ ܓܒܝܼܠܬܐ ܕܐܕܡ","severity":"info","text":"The reference to Moses teaching about Adam's creation alludes to Genesis 2:7, where God forms Adam from dust, echoing Job's lament of being turned to dust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Dionysius bar Salibi","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar and bishop, known for biblical commentaries that often engage with theological questions of theodicy and human suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܡܿܪ ܠܐܠܗܐ ܠܐ ܬܚܝܒܢܝ ܗ̄ ܒܗܿܕܐ ܕܫܿܐܠ ܐܢܼܐ","severity":"info","text":"This passage shifts from Job's internal reflection to a direct address to God, marked by the phrase 'And he said to God,' structuring the commentary as a dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܿܠܝܢ ܟܣܝܼܬ ܒܠܒܟ ܗ̄ ܕܓܒܼܠܬܢܝ ܘܒܼܪܝܬܢܝ","severity":"caution","text":"The final clause 'these are hidden in your heart' is ambiguous: it may refer to God's hidden purposes or to Job's own unspoken thoughts, and the Syriac syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening lines is ambiguous: it could be Job or the commentator's voice. The reading taken assumes Job is speaking, consistent with the narrative context.","The phrase 'ܘܗܿܠܝܢ ܟܣܝܼܬ ܒܠܒܟ' is ambiguous as to whether 'these' refers to Job's actions or God's intentions; the reading taken follows the preceding context of Job's hidden thoughts."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܐܢ ܚܛܝܿܬ ܢ݀ܛܪ ܐܢܬ ܠܝܼ ܗ̄ ܡܛ݀ܠ ܕܟܐܢܐܝܬ ܝܿܕܥܬ܇ ܕܠܐ ܡܿܙܕܩ ܐܢܬ ܠܐܝܠܝܢ ܕܚܿܛܝܢ܀ ܘܐܢ ܐܙܕܕܩܿܬ ܠܐ ܐ݀ܪܝܡ ܪܝܫܝ ܗ̄ ܠܐ ܐܬܬܪܝܼܡ ܒܙܕܝܼܩܘܼܬܝ: ܒܕܠܐ ܪܚܝܼܡܐ ܠܝܼ ܗܕܐ܀ ܘܡܿܢܐ ܐ݀ܥܒܕ ܠܐ ܝ݀ܕܥ ܐܢܼܐ: ܠܚܛ̈ܗܐ ܘܝܐ: ܘܠܙܕܝܼܩܘܼܬܐ ܩܘܼܦܚܐ܀ ܘܗܿܦܟ ܐܢܬ ܘܡܬܓܼܢܒܪ ܐܢܬ ܥܠܝ ܗ̄ ܟܕ ܗܿܟܢܐ ܥܬܝܼܕ ܗܿܘܝܬ ܕܐ݀ܗܘܐ ܠܟ ܒܥܠܕܒܒܐ܆ ܡܛܠܡܢܐ ܒܼܪܝܬܢܝ܀ ܣܦܿܬ ܕܝܢ ܘܥܝܢ ܠܐ ܚܙܼܬܼܢܝ ܗ̄ ܠܘܝ ܠܐ ܗܘܝܿܬ ܕܐܢܬ ܠܐ ܬܫܬܼܚܩ ܘܥܝܢ ܠܐ ܚܙܼܬܢܝ ܗ̄ ܘܥܝܢܝ ܠܐ ܚܙܬܗ ܠܝܼ ܕܐܗܿܘܐ ܠܟ ܡܪܓܙܢܐ܀ ܘܡܼܢ ܟܪܣܐ ܠܩܒܪܐ ܐܘܒܠܘܼܢܝ ܗ̄ ܦܿܩܚܐ ܗܿܝ ܕܐܢܿܐ ܐ݀ܡܘܼܬ ܘܟܕ ܐܝܿܬܝ ܐܗܿܘܐ ܐܝܟ ܠܐ ܐܝ݀ܬܝ܆ ܘܐܢܬ ܠܐ ܬܪܓܙ܀ ܘܐܬܬܢܝܼܚ ܩܠܝܼܠ ܗ̄ ܡܼܢ ܡܪ̈ܕܘܬܐ ܘܢܣܝ̈ܘܢܐ܀ ܠܐܪܥܐ ܚܫܘܼܟܬܐ ܗ̄ ܠܩܒܪܐ܀ ܠܝܬ ܒܗܿ ܣܕܪ̈ܝܼܢ ܕܕܪ̈ܝܢ ܗ̄ ܒܛܢܐ ܘܝܠܕܐ ܘܕܪܐ ܒܿܬܪ ܕܪܐ܀ ܐܡܿܪ ܨܘܦܪ ܢܥܡܬܝܐ܀ ܗܐ ܥܠ ܡ̈ܠܝܟ ܡܝܼ̈ܬܐ ܢܫܬܩܘܢܼ ܗ̄ ܗܿܢܘܿܢ ܕܠܐ ܡܪܓܫܝܼܢ ܡܣܝܒܪܝܼܢ ܠܥܛܝܐ ܕܡܠ̈ܝܟ܇ ܐܢܿܐ ܕܝܢ ܚܝ ܐܢܼܐ ܠܐ ܫܿܬܩ ܐܢܼܐ ܠܝܼ܀ ܐܢܬ ܡܠܠ ܐܢܬ ܘܠܝܬ ܕܟܿܠܐ ܠܟ ܗ̄ ܣܿܒܪ ܐܢܬ ܕܠܝܬ ܒܢ ܡܠܼܬܐ ܕܬܕܥܟ ܘܬܟܣܼܟ܀ ܘܐܢ ܡܿܡܝܩ ܐܢܬ ܠܝܬ ܕܡܿܟܣ ܠܟ ܗ̄ ܡܬܼܚܫܒ ܐܢܬ ܕܐܝܬ ܒܢ ܒܘܼܝܢܐ ܐܟܘܬܟ: ܕܝܿܕܥܝܼܢܢ ܡܢܐ ܡܿܡܠܠ ܐܢܬ܇ ܘܡܦܢܝܢܢ ܠܟ܇ ܘܗܕܐ ܡܛ݀ܠ ܗܕܐ ܕܐܣܒܪ ܐܢܘܿܢ ܕܠܘ ܒܟܐܢܘܼܬܐ ܡܬܼܪܕܐ ܡܛ݀ܠ ܕܟܝܘܼܬܗ܀ ܡܿܢ ܕܝܢ ܥܒܼܕ ܕܝܿܗܒ ܗܼܘܐ ܘܫܪܟܐ ܗ̄ ܕܢܓܠܘܢܿ ܠܟ ܐܪ̈ܙܐ ܟܣ̈ܝܐ ܕܐܠܗܐ܇ ܘܬܗܘܡܐ ܪܒܐ ܕܕܝܼܢ̈ܘܗܝ ܕܠܟ ܠܐ ܝܼܕܝܼܥܝܼܢ܀ ܐܝܬ ܠܗܿ ܩܦ̈ܠܐܐ ܠܚܟܡܼܬܐ ܗ̄ ܪܐܙܐ ܕܠܐ ܣܟܐ: ܘܟܕ ܗܿܠܝܢ ܡܬܼܓ̈ܠܝܢ ܗܼܘ̈ܝ: ܝܿܕܥ ܗܼܘܝܬ ܕܫ݀ܒܩ ܗܼܘܐ ܠܟ ܐܠܗ ܚܛܗ̈ܝܟ܀","english":"If I sinned, I did not know it, because I knew in a pure manner that it was not fitting for me to sin. And if I was justified, I did not lift up my head, I was not exalted in my righteousness, because I had no love for this. And what shall I do? I do not know: sins and woe, and righteousness and shame. And you turned and you became strong against me, when I was thus ready to be an enemy to you, because of my creation. But lip and eye did not see me, nor was I such that you would not be destroyed, and eye did not see me, and my eye did not see that I would be a cause of anger to you. And from the womb to the grave they carried me, that is, that I would die, and when I existed, I would be as if I did not exist, and you would not be angry. And I rested a little from afflictions and sufferings, to the dark earth, to the grave. There are no successions of generations in it, of belly and child and generation after generation. Zophar the Naamathite said: Behold, upon your words the dead are silent, that is, those who do not perceive endure the folly of your words. But I am alive, I am not silent to you. You speak, and there is none to stop you; you think that there is no word that can confound you and cover you. And if you are deep, there is none to cover you; you think that there is a companion like you, who knows what you speak, and refutes you. And this is because of this, that I thought that you were not being led in purity because of your nature. But when he did, he gave and the rest, that is, of his revelations to you, the hidden mysteries of God, and the great abyss of his knowledge which are not known to you. There are keys to wisdom, that is, a mystery without limit; and when these are revealed, I knew that God had forgiven you your sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker reflects on sin and righteousness with a paradoxical detachment, claiming ignorance of sin and lack of pride in righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܕܝܼܩܘܼܬܐ","severity":"info","text":"The Syriac term ܙܕܝܼܩܘܼܬܐ (zadiquta) means 'righteousness' but here carries the nuance of self-justification, as the speaker denies exalting in it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'from the womb to the grave' echoes Job 1:21 and the broader biblical theme of human transience, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Zophar the Naamathite is one of Job's three friends in the biblical book of Job; his speech here contrasts the silence of the dead with the speaker's own refusal to be silent.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from first-person reflection on sin and righteousness to a direct address to Zophar, then to Zophar's quoted speech, marking a dialogical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi's commentary interprets Job's dialogue as an allegory of spiritual struggle, where hidden mysteries of God are revealed through suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person section is ambiguous; it may be Job or a persona adopted by the commentator. The reading taken assumes Job as speaker.","The phrase 'keys to wisdom' could refer to esoteric knowledge or a specific exegetical tradition; the reading taken treats it as a general metaphor."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܒܘܼܕܩܗ ܕܐܠܗܐ ܡܫܟܚ ܐܢܬ ܠܡܕܥ ܗ̄ ܒܗܿܠܝܢ ܐܠܦܼ ܕܠܐ ܐܠܗܐ ܡܬܼܕܪܟ܀ ܘܐܦܠܐ ܒܪ̈ܝܬܗ ܡܬܼܡܫ̈ܚܢ: ܘܠܐ ܡܿܨܐܼ ܐܢܫ ܠܡܕܥ ܠܣܿܟܐ ܕܫܡܝܐ܇ ܐܘܿ ܕܢܒܼܨܐ ܥܘܼܡܩܐ ܕܫܝܘܿܠ܀ ܐܢ ܢܥܒܼܪ ܢܐܚܘܿܕ ܘܢܟܢܼܫ ܡܿܢܘܼ ܡܿܗܦܟ ܠܗ܀ ܒܙܢܐ ܐܚܪܢܐ ܐܢ ܢܥܒܪ ܢܐܚܘܿܕ ܘܢܟܢܫ ܠܥܡܡ̈ܐ ܟ݀ܠܗܘܢܿ ܠܕܝܼܢܗ܇ ܡܢܘܼ ܘܠܐ ܐܢܫ ܡܼܢ ܡ̈ܠܐܟܐ ܗ̄ ܙܒܢܐ ܘܫܥܬܐ ܕܒܗܿ ܗܿܘܐ ܕܝܼܢܐ: ܘܩ݀ܝܡܝܼܢ ܡܝܼ̈ܬܐ ܒܗܿܢܐ ܕܝܼܢܐ ܠܐ ܪܓܝܼܫ ܒܕܠܝܬ ܕܝܿܕܥ ܠܥܘܼܡܩܐ ܕܚܟܼܡܬܐ: ܡܛ݀ܠ ܕܗܘܼ ܝܿܕܥ ܐܡܬܝ ܗܿܘܐ ܙܒܢܐ ܗ̄ ܕܩܝܡܬܐ ܘܕܝܼܢܐ܀ ܘܚܿܙܐ ܥܘܿܠܐ ܗ̄ ܡܿܗܡܐ ܐܡܬܝ ܕܐܝܬ ܠܗ ܬܒܥܬܐ ܘܕܝܼܢܐ: ܐܡܬܝ ܕܐܚܿܕ ܘܡܿܟܢܫ ܠܫܪ̈ܒܬܐ ܟܿܠܗܝ܀ ܘܠܝܬ ܕܡܿܗܦܟ ܠܗ ܗ̄ ܕܢܬܩܢ ܥܠ̈ܡܐ ܒܛܝܒܘܼܬܗ: ܘܗܘܼ ܕܐ݀ܢ ܠܟܿܠܢܫ ܐܝܟ ܥܒܿܕ̈ܘܗܝ: ܘܡܬܠܒܒܝܼܢ ܒܗ ܓܒܪ̈ܐ ܕܟܝ̈ܐ܇ ܗܿܢܘܿܢ ܕܐܬܓܼܢܒܪܘ ܘܥܕܪܘ ܗܼܢܘܢ ܠܗܘܢܿ ܒܬܝܿܒܘܼܬܐ܀ ܗܕܐ ܓܝܪ ܡܿܘܕܥܐ ܗܝ ܘܕܓܢܒܪ ܥܕܪ ܠܐܢܫ܀ ܬܡܢ ܘܗܪܟܐ ܒܙܒܢܐ ܕܢܣܝܘܿܢܐ ܐܝܟܢܐ ܕܢܬܠܒܒ܀ ܘܐܠܘܼ ܐܢܬ ܐܬܩܼܢܬ ܠܒܟ ܗ̄ ܐܠܘܼ ܗܿܟܢܐ ܗܘܼܝܬ ܠܐ ܡܬܼܪܕܦ ܗܼܘܝܬ ܒܢܣ̈ܝܘܿܢܝܟ܀ ܘܐܢ ܐܝܼܬ ܗܼܘܐ ܥܘܿܠܐ ܗ̄ ܘܐܢ ܥܘܿܠ ܗܼܘܝܬ ܫܿܒܩ ܗܿܘܝܬ ܠܟ܇ ܡܛ݀ܠ ܬܝܒܘܼܬܟ ܘܨܠ̈ܘܬܟ܀ ܘܠܐ ܐܫܪܝܼܬ ܒܡܫܟܢܟ ܥܘܠܐ ܗ̄ ܐܡܬܝ ܕܠܝܬ ܗܘܼܐ ܒܟ ܥܘܠܐ ܗܿܝܕܝܢ ܡܪܝܼܡ ܗܼܘܝܬ ܐܝܼܕ̈ܝܟ ܒܬܟܝܼܠܘܼܬܐ܀ ܘܡܼܢ ܥܩܐ ܠܐ ܬܕܚܠ ܗ̄ ܡܼܢ ܡܘܬܐ܀ ܘܐܝܟ ܡܝ̈ܐ ܥܒܘܪ̈ܐ ܬܬܕܒܪ ܗ̄ ܗܿܠܝܢ ܕܫܿܩܠܝܼܢ ܠܗܘܢܿ ܥܢ̈ܢܐ ܒܟܢܦ̈ܝܗܝܢ ܘܠܫܡܝܐ ܡܪ̈ܝܼܡܢ ܠܗܘܢܿ: ܗܿܟܢܐ ܐܦ ܐܢܬ ܡܬܬܪܝܼܡ ܗܼܘܝܬ ܡܼܢ ܐܘܠ̈ܨܢܐ܇ ܘܗܿܠܝܢ ܕܝܼܠܟ ܡܬܼܦ̈ܢܝܢ ܗܼܘ̈ܝ ܠܟ܀","english":"The knowledge of God can be known through these things that are not known to God. And neither are his creatures measured, nor can any person know the limit of the heavens, or the depth of the abyss. If he passes, takes, and subdues, who can turn him back? In another hour, if he passes, takes, and subdues all peoples to his judgment, what then? And no one from among the angels knows the time and the hour in which judgment occurs. And the dead who rise in that judgment do not perceive that there is no one who knows the depth of wisdom, because he knows when the time of the resurrection and judgment occurs. And he sees the iniquity that rages when he has a complaint and judgment, when he seizes and subdues all the tribes. And there is no one who turns back the one who established the worlds by his goodness, and the one who knows everything according to his works. And pure men are clothed in him, those who became strong and helped those who were in repentance. For this is what makes known that a man who becomes strong helps. There, and here, in the time of the mystery, as one is clothed. And if you had set your heart, if it were thus, you would not have been persecuted in your mysteries. And if there were iniquity, and if I were iniquitous, I would have left you, because of your repentance and your prayers. And I would not have allowed iniquity to dwell in your dwelling, when there was no iniquity in you; then I would have raised your hands in trust. And with affliction you would not fear, nor with death. And like passing waters you would be led, those things that carry away the clouds in their wings and raise them to the high heavens; thus also you would be raised with afflictions, and those things that are yours would be spread out for you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܘܼܕܩܗ ܕܐܠܗܐ","severity":"info","text":"The phrase 'the knowledge of God' (būdqeh d-alāhā) is a calque on Syriac theological idiom, denoting not mere cognition but intimate acquaintance with divine nature.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܡܩܐ ܕܫܝܘܿܠ","severity":"info","text":"The 'depth of the abyss' (ʿumqā d-šyōl) echoes Job 11:8 (Peshitta), where Zophar speaks of the unsearchable depths of God's wisdom.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܒܢܐ ܕܩܝܡܬܐ","severity":"info","text":"The 'time of the resurrection' (zabnā d-qīmtā) reflects Syriac eschatological expectation, common in commentaries, linking Job's trials to final judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܡܝ̈ܐ ܥܒܘܪ̈ܐ","severity":"info","text":"The simile of 'passing waters' carrying clouds to heaven parallels Ephrem's Hymns on Faith 48, where the righteous are borne up by afflictions.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܡܢ ܘܗܪܟܐ","severity":"info","text":"The phrase 'There, and here' (tammān w-harkā) marks a structural pivot from cosmic reflection to direct address of the reader, typical of Bar Salibi's homiletic style.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ ܐܠܗܐ ܡܬܼܕܪܟ","severity":"caution","text":"The clause 'that are not known to God' (d-lā alāhā metdarrak) is textually uncertain; the Syriac may be corrupt or elliptical, possibly meaning 'that are not known except by God'.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'that are not known to God' (d-lā alāhā metdarrak) could be read as 'that are not known except by God' if the negative is taken as a comparative ellipsis.","The referent of 'he' in the judgment sequence shifts between God and the iniquitous, leaving the agent ambiguous."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܘܡܼܢ ܛܗܪܐ ܢܩܘܼܡ ܚܦܪܐ ܗ̄ ܚܦܪܐ ܠܢܣܝܘܿܢܐ ܩܿܪܐ܇ ܘܛܗܪܐ ܠܥܒ̈ܕܐ ܛܒ̈ܐ: ܐܝܟ ܗ݀ܝ ܕܗܘܼ ܥܿܒܕ ܘܡܿܦܩ ܐܝܟ ܢܘܼܗܪܐ ܙܕܝܼܩܘܼܬܟ܀ ܬܘܼܒ ܡܼܢ ܛܗܪܐ ܗ̄ ܡܼܢ ܡܣܝܒܪ̈ܢܘܬܐ ܘܥܒ̈ܕܐ ܛܒ̈ܐ ܘܠܐ ܓܘܼܕܦܐ ܩܿܐܡ ܠܗ܇ ܚܦܪܐ ܗ̄ ܒܗܬܬܐ ܕܐܟܿܠܩܪܨܐ: ܘܥܪܦܠܐ ܐܝܟ ܨܦܪܐ ܗ̄ ܢܣܝ̈ܘܢܐ ܘܡܪ̈ܕܘܬܐ ܕܚܕܝܪ̈ܢ ܠܟ: ܢܢܗܪ̈ܢ ܩܕܡܝܟ ܠܡܦ̈ܝܕܐ ܕܙܕܝܼܩܘܼܬܐ ܘܢܨܚܢܐ܇ ܘܚܫܼܟܟ ܢܬܗܦܟ ܠܢܘܼܗܪܐ: ܘܟܪܝܘܼܬܟ ܠܚܕܘܿܬܐ܇ ܘܬܬܟܼܠ ܕܐܝܬ ܣܒܪܐ ܠܚܪܬܟ ܗ̄ ܐܡܬܝ ܕܗܿܠܝܢ ܢܗܼܘ̈ܝܢ ܠܟ܇ ܗܿܝܕܝܢ ܡܬܼܬܟܼܠ ܐܢܬ ܕܐܝܼܬ ܗܼܘ ܐܠܗܐ ܦܪܘܥܐ ܕܡܩܝܼܡ ܘܦܿܪܩ܀ ܘܬܕܡܟ ܘܬܬܢܝܼܚ ܗ̄ ܠܐ ܢܗܼܘܐ ܕܫܿܓܫ ܠܟ. ܘܐܦܠܐ ܢܥܝܼܩܘܼܢܟ ܢܣܝ̈ܘܢܐ܇ ܗܿܢܘܿܢ ܕܡܛܠܬܗܘܿܢ ܓܿܥܐ ܐܢܬ: ܘܐܝܟ ܕܡܼܢ ܕܡܟܐ܇ ܬܬܪܚܩܝ ܡܢܟ ܟܿܠܗܿ ܕܚܠܼܬܐ ܕܬܟܬܘܫܐ܀ ܘܢܒܥܘܢܿ ܐܦܝ̈ܟ ܣܓܝ̈ܐܐ ܗ̄ ܢܒܥܘܢܿ ܕܢܚܙܘܿܢܟ ܥܡ̈ܡܐ ܕܐܪܥܐ ܕܗܘܼܘ ܘܕܥܬܝܼܕܝܼܢ ܘܢܪܓܘܢܼ ܠܡܼܚܙܐ ܐܦܝ̈ܟ܆ ܘܥܝܢ̈ܝܗܘܿܢ ܕܪ̈ܫܝܼܥܐ ܢܚܼܫ̈ܟܢ ܗ̄ ܕܐܟܿܠܩܪܨܐ ܘܕܫ̈ܐܕܐ ܢܚܼܫ̈ܟܢ ܒܙܟܼܘܿܬܟ܀ ܘܣܒܪܐ ܕܢܦܫ̈ܬܗܘܢܿ ܗ̄ ܒܿܛܠ ܣܒܪܗܘܢܿ ܗ̄ ܐܣܼܒܪܘ ܕܒܕܐܝܟ ܗܿܠܝܢ ܢܚܛܘܿܢܟ ܘܢܪܚܩܘܼܢܟ ܡܼܢ ܐܠܗܐ܀ ܥܢܼܐ ܐܝܘܿܒ ܘܐܡܿܪ܀ ܒܩܘܼܫܬܐ ܐܢܬܘܢܿ ܐܢܘܿܢ ܥܡܐ ܗ̄ ܕܡܣܼܬܟܠ ܘܝ݀ܕܥ܀ ܘܥܡܟܘܢܿ ܬܡܘܼܬܝ ܚܟܼܡܬܐ ܗ̄ ܡܛ݀ܠ ܕܠܝܬ ܕܚܟܝܼܡ ܐܟܼܘܬܟܘܿܢ܀ ܐܦ ܠܝܼ ܠܒܐ ܐܝܬ ܠܝܼ ܗ̄ ܚܟܡܐ܀ ܠܡܿܢ ܗܘܼ̈ܝ ܐܝܟ ܗܿܠܝܢ ܗ̄ ܕܐܬܒܼܚܪܘ ܒܢܣܝ̈ܘܢܐ ܐܟܘܬܝ܀ ܘܩܼܪܐ ܠܐܠܗܐ ܘܥܢܝܗܝ ܗ̄ ܩܪܝ݀ܬܗ ܒܗܿܠܝܢ ܢܣܝܘ̈ܢܐ ܕܢܙܕܗܪ ܒܝܼ ܕܠܐ ܐܥ݀ܘܿܠ ܘܐ݀ܓܕܦ ܘܥܢܢܝ܇ ܒܕܝܕܥܿܬ ܕܗܿܢܘܿܢ ܕܒܿܙܝܼܢ ܘܡܪܓܙܝܼܢ ܠܐܠܗܐ ܠܝܬ ܐܠܗܐ ܒܠܒܗܘܿܢ܀","english":"And what is the sign that the digger digs for the sake of afflictions? The sign is for good works, as he who does and brings forth like the light of your righteousness. Again, what is the sign? It is of patience and good works, and blasphemy does not stand before him. The digger is the shame of the slanderer, and darkness like the morning is for afflictions and rebellions that surround you. Lights before you for the sake of the ways of righteousness and victories, and your darkness turns to light, and your grief to joy, and you trust that there is hope for your end when these things happen to you. Then you trust that there is a God who is a rewarder who raises and saves. And you sleep and rest, not that he may trouble you, nor do your afflictions distress you, because of which you cry out. And as when you sleep, all fear of disturbance departs from you. And many faces seek you, the faces of the peoples of the land who were and who will be, and they desire to see your face, and the eyes of the wicked are darkened, those of the slanderer and of demons are darkened by your victory. And the hope of their souls is vain; their hope they hoped that through these things they would sin against you and distance you from God. Job answered and said: In truth you are a people who understand and know, and with you wisdom dies, because there is none wise like you. I also have a heart, wisdom. Why do these things happen, that they were chosen for afflictions like me? And he called to God and cried out, his calling in these afflictions that he might beware in me that I not transgress and blaspheme and err, because he knew that those who despise and anger God have no God in their heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܦܪܐ","severity":"info","text":"The Syriac term ܚܦܪܐ (ḥāp̄rā) literally means 'digger' and is used here as a metaphor for one who excavates or exposes hidden truths, likely referring to Job's probing of divine justice.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the 'digger' (Job) with the 'slanderer' (ܐܟܿܠܩܪܨܐ), emphasizing that Job's afflictions are a sign of righteousness, not blasphemy, and that his patience leads to divine reward.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܿܒ","severity":"info","text":"Job's response ('In truth you are a people who understand and know...') echoes Job 12:2-3, where Job asserts his own wisdom against his friends' claims, though the Syriac text adapts the dialogue to Bar Salibi's commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac theologian and bishop; his Literal Commentary on Job reflects the exegetical tradition of the Syriac Church, often engaging with moral and eschatological themes.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative section where the commentator explicates Job's trials as signs of divine providence, culminating in Job's direct speech, which marks a shift from third-person exposition to first-person dialogue.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several ambiguous pronominal references (e.g., 'his' in 'his calling') that could refer to Job or to God; the reading taken follows the English draft's interpretation that Job calls out to God."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ܫܐܼܠ ܠܚܝܘܬܐ ܘܬܠܦܼܟ ܗ̄ ܡܿܠܦ ܕܡܼܢ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ ܘܡܼܢ ܚܕܐ ܚܕܐ ܡܢܗܝܢ ܡܢܗܿ ܘܠܗܿ ܝ݀ܠܦܝܼܢܢ ܕܐܝܬ ܥܒܘܕܐ ܐܝܟ ܕܫܡ̈ܝܢܐ ܡܫܼܬܥܝܢ ܫܘܼܒܚܗ ܕܐܠܗܐ܀ ܡܛ݀ܠ ܕܒܐܝܼܕ̈ܘܗܝ ܗ̄ ܢܦܫ̈ܬܐ ܘܪ̈ܘܼܚܬܐ ܟ݀ܠܗܝܢ ܡܬܼܪ̈ܓܫܢܝܬܐ ܘܡܠ̈ܝܼܠܬܐ ܒܐܝܼܕ̈ܘܗܝ ܐܢܝܢ܇ ܒܕ ܗܘܼ ܥܒܼܕ ܘܒܼܪܐ: ܡܕܝܢ ܒܠ̈ܥܕܘܗܝ ܠܐ ܗܼܘ̈ܝ ܒܝ ܗܠܝܢ܀ ܐܕܢܐ ܫܿܡܥܐ ܡ̈ܠܐ: ܘܚܟܐ ܛܥܿܡ ܡܐܟܘܿܠܬܐ ܗ̄ ܫܡܐ ܐܝܬ ܠܟܘܿܢ ܚܟܼܡܬܐ ܘܒܘܼܝܢܐ: ܘܙܕܩ ܕܢܬܡܕܟܘܢܼ ܒܩܘܼܫܬܐ: ܕܠܐ ܟܕ ܢܚܼܣܪ ܡܢܟܘܢܿ ܛܥܡܐ ܘܛܝܒܘܼܬܐ ܘܡܕܥܐ: ܬܗܘܘܿܢ ܕܠܐ ܒܘܼܝܿܢܐ܇ ܐܢ ܓܝܪ ܚܟܐ ܘܐܕܢܐ܇ ܗܢܐ ܡܿܢ ܦܿܪܫ܇ ܗܕܐ ܕܝܢ ܫܿܡܥܐ܇ ܗܿܟܢܐ ܘ݀ܠܐ ܕܬܗܼܘܐ ܐܦ ܬܪܥܝܼܬܐ܆ ܕܬܕܥܝ ܘܬܬܼܒܝܢܝ ܕܕܐܠܗܐ ܚܟܼܡܬܐ ܘܫܠܝܼܛ ܥܠ ܟܿܠ: ܘܕܡܢܗ ܐܢܝܢ: ܐܝܠܝܢ ܕܣܿܒܠ ܐܢܼܐ܀ ܐܢ ܓܿܥܪ ܒܡ̈ܝܐ ܝ݀ܒܫܝܼܢ ܗ̄ ܐܝܟ ܗ݀ܝ ܕܗܼܘܬ݀ ܒܙܒܢ ܡܘܫܐ ܒܝܡܐ ܕܣܘܿܦ܇ ܘܒܝܘ̈ܡܝ ܝܫܘܿܥ ܒܪܢܘܿܢ ܒܝܘܿܪܕܢܢ܀ ܘܐܢ ܡܫܿܕܪ ܠܗܘܿܢ ܗ̄ ܐܝܟ ܛܘܦܢܐ ܕܒܝܘܡ̈ܝ ܢܘܿܚ܀ ܡܿܕܒܪ ܠ̈ܡܠܟܐ ܗ̄ ܒܗܿܠܝܢ ܡܿܠܦ ܥܠ ܫܘܼܠܛܢܗ ܕܐܠܗܐ ܘܒܛܝܼܠܘܼܬܗ܇ ܕܒܗܿ ܡܬܕܒܪܝܼܢ ܗܼܘܘ ܡܠ̈ܟܐ ܘܟܗ̈ܢܐ ܕܒܝܘܡ̈ܬܗ ܕܐܝܘܿܒ܀ ܡܿܕܒܪ ܠܟܗ̈ܢܐ ܒܬܼܡܗܐ ܗ̄ ܕܢܬܡܗܘܢܼ ܒܬܕܡܪ̈ܬܗ: ܘܠܐ ܢܒܨܘܿܢ ܙܟܘܿܬܗ܀ ܘܠܥܫܝܼܢ̈ܐ ܡܿܫܦܠ ܗ̄ ܐܝܟ ܗܿܢܝܢ ܕܕܗܼܘ̈ܝ ܒܝܘܡ̈ܝ ܝܣܪܐܝܠ ܡܼܢ ܫܘܼܪܝܐ ܥܕܡܐ ܠܕܢܚܗ ܕܡܫܝܼܚܐ܀ ܡܿܥܒܪ ܡܡܠܠܐ ܡܼܢ ܡܗܝ̈ܡܢܐ ܗ̄ ܒܗܿܠܝܢ ܡܿܠܦ. ܕܗܿܢܘܿܢ ܕܝܼܕܥܘ ܠܐܠܗܐ ܘܒܥܼܘ ܕܢܕܪܟܘܢܼ: ܢܩ̈ܦܢ ܠܗܘܿܢ ܗܿܠܝܢ ܟ݀ܠܗܝܢ܀ ܡܬܼܢܣ̈ܒܢ ܐܦ ܥܠ ܫ̈ܐܕܐ܆ ܡܬܼܢܣ̈ܒܢ ܬܘܼܒ ܥܠ ܡܚܬܬܗ ܕܡܫܝܼܚܐ ܠܐܪܥܐ ܘܠܫܝܘܿܠ: ܘܒܘܼܛܠܐ ܕܐܘܚܕܢܐ ܕܫ̈ܐܕܐ܀","english":"He asks of the beasts, and their nature teaches that all creatures, each one of them, from it and to it, learn that there is a work like the heavens, which proclaim the glory of God. For in his hands are all souls and spirits, both sentient and rational, in his hands they are; for he made and created them. Without him they would not exist. The ear hears words, and the palate tastes food. The name is for you: wisdom and understanding. And it is right that you be instructed in the truth, that not when something is lacking from you—taste, goodness, and intelligence—you should be without understanding. For if the palate and the ear, what do they distinguish? This, then, is the hearing; thus, and not so that the thought might be, that you might know and understand that God is wise and rules over all, and that from him it is, that which bears affliction. For if he rebukes with waters, they become dry, like that which happened at the time of Moses at the Sea of Reeds, and in the days of Joshua son of Nun at the Jordan. And if he sends them, it is like the flood in the days of Noah. He guides kings; in these things he teaches concerning the authority of God and his power, by which kings and priests were governed in the days of Job. He guides priests with wonder, that they might marvel at his wonders, and not seek his victory. And he humbles the rich, like those who were in the days of Israel from the beginning until the coming of the Messiah. He makes the speaker pass from the faithful; in these things he teaches that those who knew God and sought to be guided by him, all these things cling to them. He also rages against demons; he also rages against the descent of the Messiah to earth and to Sheol, and the abolition of the dominion of demons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of rhetorical questions to a theological exposition of God's sovereignty over creation, history, and spiritual beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܿܠܦ","severity":"info","text":"The Syriac verb ܡܿܠܦ (malef) means 'teaches' and is used repeatedly to emphasize the didactic function of natural and historical phenomena in revealing divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses at the Sea of Reeds","severity":"info","text":"The reference to Moses at the Sea of Reeds and Joshua at the Jordan alludes to Exodus 14 and Joshua 3–4, where God controls waters to deliver Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"flood in the days of Noah","severity":"info","text":"The mention of the flood in Noah's days recalls Genesis 6–9, illustrating God's power to send or withhold waters as judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"descent of the Messiah to earth and to Sheol","severity":"info","text":"The descent of the Messiah to earth and Sheol reflects Syriac Christian belief in Christ's harrowing of hell, a theme in early Syriac liturgy and commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"abolition of the dominion of demons","severity":"info","text":"The abolition of demonic dominion echoes Syriac ascetic and liturgical traditions that emphasize Christ's victory over demonic powers, common in works like those of Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he makes the speaker pass from the faithful' is ambiguous; it may refer to God causing a faithful speaker to move or to a rhetorical shift in the commentary's audience."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܒܪܡ ܕܝܢ ܐܢܿܐ ܠܘܬ ܚܣܝܼܢܐ ܡܿܡܠܠ ܐܢܼܐ ܗ̄ ܡܛ݀ܠ ܕܝ݀ܕܥ ܐܢܼܐ ܕܨܿܐܬ ܐܢܼܐ ܬܪܝܼܨܘܬܐ ܡܿܡܠܠ ܐܢܼܐ: ܘܐܢܬܘܿܢ ܡܠܼܬܐ ܕܐܣܝܘܼܬܐ ܠܝܬ ܠܘܬܟܘܢ܀ ܫܡܥܘ ܡܟܣܢܘܼܬܝ ܗ̄ ܡܿܟܣ ܠܗܘܿܢ ܡܛ݀ܠ ܕܛܠܡܘܼܗܝ: ܒܕܐܣܼܒܪܘ. ܕܡܛ݀ܠ ܕܚܼܛܐ ܗܐ ܡܬܼܕܐ܀ ܬܘܼܒ ܢܗܼܘܐ ܓܝܪ ܕܚܼܛܐ ܕܢܒܝܐܘܢܝܗܝ ܐܬܼܘ ܠܐܘܠܨܢܗ: ܐܘܿ ܕܢܟܣܘܼܢܝܗܝ ܗ̄ ܠܘ ܥܠ ܐܠܗܐ ܡܡܠܠܝܼܢ ܐܢܬܘܿܢ ܥܘܠܐ ܗ̄ ܥܠ ܐܠܗܐ: ܘܚܘܝܼܘ ܕܝ݀ܕܥܝܼܢ܀ ܨܒܝܢܗ ܕܒܐܝܘܿܒ ܗ̄ ܝܬܝܼܪ ܡܼܢ ܕܒܚܼܪ ܐܝܟ ܕܠܝܼ ܒ݀ܚܪ܇ ܐܘܿ ܡܿܟܣ ܡܛܠܿܬܝ: ܐܟܼܡܐ ܕܗܘܼܬ݀ ܒܚܪܬܐ܀ ܠܡܢܐ ܫܩܝܼܠ ܐܢܬ ܒܣܪܝ ܒܫܢ̈ܝ ܗ̄ ܥܠ ܩܫܝܘܼܬ ܟܐܒܐ ܪܡܿܙ܆ ܕܐܠܘܼ ܡܫܟܚ ܗܿܘܝܬ ܕܐ݀ܟܘܿܠ ܠܒܣܪܝ ܒܫܢ̈ܝ ܥܕܡܐ ܕܡܬܼܛܠܩ ܗܿܘܝܬ ܟܒܪ ܢܿܐܚ ܗܼܘܐ ܠܝ܀ ܢܦܫܝ ܣܝܼܡܐ ܒܐܝܼܕ̈ܝ ܗ̄ ܡܛ݀ܠ ܕܠܝܬ ܓܘܼܫܡܐ ܕܚܠܝܼܡ܀ ܐܢ ܢܩܼܛܠܢܝ ܠܗܿܘ ܗܼܘ ܡܿܣܥܐܐܢܼܐ ܗ̄ ܡܿܘܕܐ ܠܩܛܘܿܠܗ܆ ܕܝ݀ܕܥ ܐܢ ܕܩܿܛܠ ܠܗ ܡܿܚܐ ܠܗ܇ ܡܛ݀ܠ ܕܝ݀ܕܥ ܐܢܼܐ ܕܟܐܝܢ ܗܼܘ ܘܡܪܚܡܢ܇ ܘܥܠܘܗܝ ܡܬܼܬܟܠ ܐܢܼܐ܆ ܐܝܟ ܗ݀ܝ ܕܐܡܬܝ ܕܟܪܝܼܗ ܐܢܼܐ ܚܝܠܬܢ ܐܢܼܐ܀ ܐܘܪ̈ܚܬܝ ܩܕܡܘ̄ ܐܢܝܢ ܗ̄ ܙܕܩ̈ܬܝ ܕܟܝܘܼܬܝ܀ ܠܐ ܥܿܐܠ ܩܕܡܘܗܝ ܚܠܦܐ ܗ̄ ܕܠܐ ܡܿܚܠܦ ܟܕ ܦܿܪܥ ܚܠܦ ܛܒ̈ܬܐ ܒܝܼܫ̈ܬܐ: ܝܿܕܥ ܐܢܼܐ ܕܐܢܿܐ ܗܿܘ ܙܟܝ ܗ̄ ܐܝܢܐ ܣܿܗܕܐ ܩܼܡ ܥܠܝ ܗܿܫܐ ܘܩܛܪܓܢܝ ܩܕܡܝܟܘܿܢ ܕܐ݀ܫܬܘܿܩ ܘܠܐ ܐܡܿܠܠ܀ ܒܪܡ ܬܪܬܝܢ ܠܐ ܢܥܒܼܪ̈ܢ ܡܢܝ ܗ̄ ܠܐ ܛܒܬܐ ܕܥܠܡܐ ܗܢܐ ܘܐܦܠܐ ܕܗܿܘ ܕܥܬܝܼܕ܀ ܐܚܪܢܝܐܝܬ ܕܐܢ ܛܒܬܐ ܕܙܒܢܐ ܐܥܒܼܪܬ ܡܢܝ܇ ܗ݀ܝ ܕܥܠܡܐ ܕܥܬܝܼܕ ܠܐ ܬܥܒܪܝܗܿ܇ ܘܡܼܢ ܩܕܡܝܟ ܒܥܠܡܐ ܐܚܪܢܐ ܘܕܦܘܼܪܥܢܐ ܠܐ ܬܛܒܼܥܢܝ ܡܐ ܕܦ݀ܬܚ ܐܢܬ ܬܪܥܟ ܥܗܕܝܢܝ܀ ܘܠܐ ܬܦܪܘܿܩ ܡܢܝ ܒܢܘܼܚܡܟ܀ ܘܕܚܠܼܬܟ ܠܐ ܬܝܼܥܝܢܝ ܗ̄ ܕܝܼܢܟ܀","english":"But he speaks to the wicked man, and he speaks because he knows that he speaks the truth; and you have no word of healing for yourselves. Hear my concealment: he conceals from him because he wronged him by his hope. Because he sinned, behold he is judged. Again, for it is the sin of his friends that came to his affliction; or his concealment does not speak against God, but you speak evil against God, and you show that you know. Job's desire is greater than that of any other, as if he were not in a pit, or he conceals my reason: as it was in the end. Why have you taken my flesh in my members as a sign of the severity of pain? If I were able to consume my flesh in my members until I were destroyed, then I would have rest. My soul is placed in his hands because there is no solid body. If you kill him, that one who helps him confesses to his killing, for he knows whether he killed him or struck him, because he knows that he is sorrowful and compassionate, and upon him he relies, as when he is sick he is strong. My ways before him are my righteous acts of my life. No substitute enters before him, for he does not change when he repays good for evil; he knows that he is the victor, for a witness stood against me now and accuses me before you that I was silent and did not speak. But two things do not pass from me: neither the good of this world nor that of the future. Finally, if I have passed the good of time from me, that of the future world you shall not pass it, and before you in another world and of reward you shall not seek what you have opened when you open your door, remember me. And do not save me by your wisdom. And your fear shall not forget you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܟܣܢܘܼܬܝ","severity":"info","text":"The term ܡܟܣܢܘܼܬܝ (maksāwātī) is a nominal form from the root ܟܣܐ (to cover, conceal). Bar Salibi uses it to denote a deliberate concealment or withholding of truth, not mere silence.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܼܛܐ ܗܐ ܡܬܼܕܐ","severity":"info","text":"The phrase 'because he sinned, behold he is judged' echoes the sapiential theme of sin and judgment found in Job 1–2 and Proverbs, though no single verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܿ ܕܢܟܣܘܼܢܝܗܝ ܗ̄ ܠܘ ܥܠ ܐܠܗܐ","severity":"info","text":"Bar Salibi distinguishes between Job's concealment (not speaking against God) and the wicked man's speech against God. This reflects a common exegetical concern in Syriac commentaries to defend Job's piety.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܡ ܬܪܬܝܢ ܠܐ ܢܥܒܼܪ̈ܢ ܡܢܝ","severity":"info","text":"The phrase 'two things do not pass from me' introduces a binary contrast between the good of this world and that of the future, structuring the passage as a moral dichotomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܼܡܐ ܕܗܘܼܬ݀ ܒܚܪܬܐ","severity":"caution","text":"The clause 'as it was in the end' is ambiguous: it may refer to the outcome of Job's trials or to a prior statement about concealment. The Syriac syntax does not resolve the referent clearly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked man' (ܚܣܝܼܢܐ) is not specified; it may be a generic figure or a specific interlocutor in Job's narrative.","The phrase 'as it was in the end' (ܐܟܼܡܐ ܕܗܘܼܬ݀ ܒܚܪܬܐ) could refer to Job's final state or to a prior statement about concealment."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܩܪܝܼܢܝ ܐܢܿܐ ܐܥܿܢܐ ܗ̄ ܡܼܢ ܫܝܘܿܠ: ܡܼܢ ܩܒܪܐ: ܡܼܢ ܕܝܼܢܐ ܓܝܪ ܢ݀ܦܩ ܐܢܼܐ ܪܘܼܚܐ ܟܕ ܡܿܫܐܠ ܐܢܬ ܒܕܝܼܢܐ܀ ܐܘܿ ܐܡܿܠܠ ܘܐܝܼܒܝܢܝ ܦܬܓܡܐ܀ ܟܡܐ ܠܝܼ ܚܘ̈ܒܐ ܘܚܛ̈ܗܐ ܗ̄ ܟܡܐ ܐܢܘܿܢ ܚܘܒ̈ܝ ܘܚܛ̈ܗܝ: ܕܡܛܠܬܗܘܿܢ ܡܿܢܟܪܐ ܐܢܬ ܠܝܼ ܡܼܢ ܪ̈ܚܡܐ ܗܪܟܐ ܘܬܡܢ܇ ܘܐܝܟܢܐ ܣܓܝܐܝܢ ܡܼܢ ܪ̈ܚܡܼܝܟ ܚܛ̈ܗܝ܀ ܘܚܫܒܼܬܢܝ ܠܟ ܒܥܠܕܒܒܐ ܗ̄ ܐܝܟܢܐ ܟܕ ܒܪ̈ܚܡܐ ܒܼܪܝܬܢܝ: ܗܿܫܐ ܒܥܠܕܒܒܐ ܠܝܼ ܚ݀ܫܒ ܐܢܬ܇ ܘܒܕܝܼܢܟ ܐܠܨܐܝܬ ܠܝܼ ܘܕܐ݀ܢ܀ ܠܛܪܦܐ ܝܒܝܼܫܐ ܕܢ݀ܬܪ ܕܐ݀ܫ ܐܢܬ܆ ܟܕ ܐܠܗܐ ܐܝܼܬܝܟ ܒܪܘܝܐ܇ ܘܐܢܿܐ ܒܪܝܐ ܘܥܒܝܼܕܐ܇ ܐܝܟܢܐ ܕܐܩܿܘܼܡ ܩܕܡܝܟ ܘܐܙܿܟܼܐ ܐܟܡܐ ܕܐܦܠܐ ܛܪܦܐ ܩܿܐܡ ܩܕܡ ܗܿܘ ܕܕܐ݀ܫ ܠܗ܀ ܣܼܡܬ ܒܣܕܐ ܪ̈ܓܠܝ ܗ̄ ܒܟܐܒ̈ܐ ܘܒܐܘܠ̈ܨܢܐ܀ ܘܢܛܪܬ ܒܟ݀ܠܗܝܢ ܐܘܪ̈ܚܬܝ ܗ̄ ܐܝܟ ܗܿܘ ܕܡܫܟܚ ܗܿܘܝܬ ܕܐ݀ܥܪܘܩ ܡܼܢ ܩܕܡܝܟ܇ ܘܗܘܼ ܐܝܟ ܠܒܘܼܫܐ ܕܟܿܠܐ܀ ܘܥܠ ܬܘܼܩܦܐ ܕܪ̈ܓܠܝ ܬܚܼܙܐ ܗ̄ ܐܝܟ ܗܿܘ ܕܡܫܟܚ ܐܢܼܐ ܕܐܩܿܝܼܡܟ ܒܩܠܝܼܠܘܼܬܐ: ܘܐܙܿܠ ܐܬܿܛܫܐ ܡܢܟ: ܕܣܡܼܬܢܝ ܒܣܕܐ ܕܠܐ ܐܥܿܪܘܩ܇ ܘܡܿܕܡܐ ܒܿܬܪܟܢ ܒܥܘܼܦܝܐ ܘܒܥܡܝܼܪܐ: ܘܕܡܛ݀ܠ ܛܒܘܼܬܗ ܐܠܗܐ ܡܿܣܝܒܪ ܠܗ܇ ܘܐܡܿܪ ܠܗ܇ ܘܐܡܿܪ ܠܘܬܗ܀ ܕܐܦ ܥܠ ܗܢܐ ܦܬܼܚܬ ܥܝܢ̈ܝܟ ܘܠܗ ܬܥܠ ܠܕܝܼܢܐ܀ ܡܿܢܘܼ ܢܬܠ ܕܟܝܐ ܡܼܢ ܛܡܐܐ. ܐܦܠܐ ܚܕ: ܠܝܬ ܒܛܘܿܗܡܐ ܕܐܢܫܐ: ܘܠܐ ܚܕ ܕܟܝܐ ܕܡܫܟܚ ܕܢܥܘܿܠ ܒܕܝܼܢܐ ܥܡ ܐܠܗܐ: ܘܐܟܙܢܐ ܕܒܛܡܐܐ ܠܐ ܡܫܬܼܟܚ ܕܟܝܐ܇ ܘܗܿܟܢܐ ܘܠܐ ܒܒܢܝ̈ܢܫܐ ܕܢܙܟܐ ܒܕܝܼܢܐ܇ ܘܟܕ ܠܗܢܐ ܙ݀ܟܐ ܐܢܬ: ܙܟܘܿܬܐ ܗܿܝ ܠܟ܀ ܐܢ ܦܣܝܼܩܝܼܢ ܐܢܘܿܢ ܝܘܡ̈ܘܗܝ ܗ̄ ܟܪܝܢ ܘܒܫܘܚܬܐ ܡܬܬܟܝܼܠܝܼܢ܀ ܢܡܘܿܣܐ ܥܒܼܕܬ ܗ̄ ܣܡܼܬ ܢܡܘܿܣܐ ܐܘܟܝܼܬ ܬܚܘܼܡܐ ܕܠܝܬ ܕܥܿܒܪ ܡܢܗ܇ ܡܛ݀ܠ ܕܠܝܬ ܕܢܚܐ ܥܕܡܐ ܠܥܠܡ܀","english":"I called to him from Sheol, from the grave, from the judgment. For he who goes out from judgment is a spirit when he asks for judgment. Or I speak, and my judgment is a word. How many are my debts and my sins? How many are my debts and my sins, because of which you are angry with me without mercy here and there? And how many are your mercies more than my sins? And I considered you an enemy. How, when you created me with mercies, now you consider me an enemy, and by your judgment you have oppressed and driven me? To a dry leaf that you have trampled, when God is your shepherd, and I am a creation and a thing made, how can I stand before you and prevail, when not even a leaf stands before him who tramples it? You have placed my feet in a snare of pains and afflictions. And you have blocked all my ways, as if I were able to flee from before you, and you are like a garment of restraint. And upon the strength of my feet, see, as if I were able to make you stand in lightness, and go and hide from you, because you have placed me in a snare so that I cannot flee, and something behind you in flight and in concealment, and because of which God's goodness endures for him, and he says to him, and he says to him, that even upon this you have opened your eyes, and to him you go to judgment. What is pure from impure? Not even one. There is no distinction in man, and not one pure who is able to enter into judgment with God, and you see that from impure no pure is found, and thus also not in evils does one prevail in judgment, and when you have prevailed over this, that victory is yours. If his days are cut off, they are short and are measured in decay. You have made a law, you have placed a law, a boundary that no one crosses, because no one lives forever.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker calls out from Sheol, the grave, and judgment, framing a complaint about divine judgment and human suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܐ","severity":"info","text":"The Syriac term ܕܝܼܢܐ (dīnā) means 'judgment' and is used repeatedly to denote both divine judgment and the legal process of disputation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'to a dry leaf that you have trampled' echoes Job 13:25-26, where Job compares himself to a leaf driven by the wind, emphasizing human fragility before God.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac bishop and commentator; his Literal Commentary on Job reflects Antiochene exegetical traditions emphasizing the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct lament to a legal metaphor, where the speaker challenges God's judgment, then concludes with a reflection on the impossibility of a pure man entering judgment with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi's commentary was influential in Syriac Orthodox circles and is preserved in manuscripts such as the one used for this edition (ed:dsc-233).","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is ambiguous: it could be Job or a generic sufferer; the reading taken is that it is Job addressing God.","The phrase 'or I speak, and my judgment is a word' is syntactically unclear; it may mean that the speaker's judgment is merely verbal, lacking effect."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܐܝܟ ܐܓܝܼܪܐ ܝܘܡ̈ܘ̄ ܗ̄ ܡܛ݀ܠ ܕܥܬܝܼܕܝܼܢ ܕܢܫܬܠܡܘܢܼ ܝܘܡ̈ܬܐ ܕܦܘܼܠܚܢܐ ܕܥܠܡܐ ܗܢܐ܀ ܬܘܼܒ ܕܠܝܬ ܕܥܿܒܪ ܡܢܗ ܗ̄ ܫܒܘܿܩܝܗܝ ܕܢܪܗܛ ܐܟܡܐ ܕܐܓܝܼܪܐ ܥܕܡܐ ܠܫܘܼܠܡ ܙܒ̈ܢܐ: ܘܡܐ ܕܫܠܼܡ ܦܘܼܠܚܢܗ: ܗܿܝܕܝܢ ܢܬܼܦܪܥ ܐܓܪܗ܀ ܡܛ݀ܠ ܕܐܝܬ ܠܩܝܣܐ ܣܒܪܐ ܗ̄ ܩܝܣܐ ܟܝܿܢܐ ܐܢܫܝܐ: ܣܒܪܐ ܗ̄ ܗܿ݊ܐ ܐܡܿܪ ܕܥܠ ܩܝܣܐ ܕܡܬܼܦܣܩ ܐܝܬ ܣܒܪܐ ܠܒܢܝ̈ܢܫܐ ܕܝ݀ܥܐ ܘܡܿܚܠܦ ܡܬܼܦܣܩ ܗ̄ ܒܡܘܬܐ܀ ܬܘܼܒ ܡܿܚܠܦ ܗ̄ ܒܩܝܡܬܐ ܟܕ ܗܘܼ ܩܿܐܡ܀ ܬܘܼܒ ܐܢ ܩܝܣܐ ܡܬܼܪܓܫܢܐ ܟܕ ܡܬܼܦܣܩ܆ ܠܐ ܡܬܦܼܣܩ ܣܒܪܗ ܟܕ ܡܿܚܠܦ: ܚܕ ܟܡܐ ܒܪܢܫܐ ܡܐ ܕܡܬܼܦܪܥ ܐܝܟ ܥܒܿܕ̈ܘܗܝ ܡܼܢ ܐܠܗܐ ܠܠܐ ܡܿܝܘܿܬܼܘܬ ܘܠܠܐ ܡܬܚܒܠܢܘܬܐ ܡܿܗܦܟ ܠܗ ܡܫܝܼܚܐ܀ ܘܥܢܩ̈ܘܗܝ ܠܐ ܥܢ̈ܕܢ ܗ̄ ܡܛ݀ܠ ܕܢܦܫܐ ܗ݀ܝ ܚܝܐ ܗܿܝ܇ ܐܦܢ ܢܟܬܪ ܙܒܢܐ ܦܓܪܐ ܡܛ݀ܠ ܕܡܫܼܬܪܐ: ܐܠܐ ܢܛܝܼܪ ܗܼܘ ܒܐܪܥܐ܀ ܘܥܢܩ̈ܘܝ ܗ̄ ܕܐܦܢ ܐܬܦܣܼܩ ܟܝܢܐ ܡܛ݀ܠ ܒܝܼܫܘܼܬܐ܇ ܐܠܐ ܟܐܢ̈ܐ ܘܙܕܝܼܩ̈ܐ ܠܐ ܐܬܦܣܼܩܘ ܡܛ݀ܠ ܛܒܘܼܬܐ ܬܘܼܒ ܘܥܢܩ̈ܘܗܝ ܗ̄ ܘܩܿܐܡ ܩܿܢܐ ܐܝܟ ܕܡܼܢ ܩܕܝܼܡ܇ ܘܐܢ ܢܣܼܐܒ ܒܐܪܥܐ ܥܩܪܗ ܗ̄ ܐܢ ܢܟܬܪ ܙܒܢܐ ܣܓܝܐܐ ܒܥܦܪܐ܆ ܐܠܐ ܠܐܠܗܐ ܝܼܕܝܼܥ ܗܼܘ: ܡܛ݀ܠ ܕܥܬܝܼܕ ܕܢܩܝܼܡܝܼܘܗܝ܀ ܬܘܼܒ ܘܐܢ ܢܣܼܐܒ ܒܐܪܥܐ ܗ̄ ܡܛ݀ܠ ܢܘܼܓܪܐ ܕܙܒ̈ܢܐ܀ ܘܒܥܦܪܐ ܬܡܘܼܬܝ ܗ̄ ܡܼܢ ܒܠܝ ܫܩܼܝܐ ܕܡ̈ܝܐ܀ ܡܼܢ ܪܝܚܐ ܕܡ̈ܝܐ ܗ̄ ܠܘܼܩܕܡ ܗ݀ܢܘܿܢ ܕܡܥܡܘܿܕܝܬܐ ܘܕܝܘܼܠ̈ܦܢܐ܇ ܕܐܬܼܚܝܕܬ ܒܗܘܿܢ ܟܝܿܢܐ ܐܢܫܝܐ ܒܡܫܝܼܚܐ܀ ܬܘܼܒ ܡܼܢ ܪܝܚܐ ܗ̄ ܡܝ̈ܐ܇ ܩ̈ܠܐ ܕܗ݀ܘ ܡܒܘܼܥܐ ܕܚܝ̈ܐ ܡܫܝܼܚܐ ܕܡܩܝܼܡ ܠܡ̈ܝܼܬܐ܀ ܬܘܼܒ ܡܼܢ ܪܝܚܐ ܗ̄ ܡܐ ܕܫܼܩܝܐ ܕܡ̈ܝܐ ܩܒܼܠ ܡܗܒܒܝܼܢ ܛܪ̈ܦܘܗܝ ܘܣܘ̈ܟܬܗ ܒܪܡܘܼܬ ܐܝܼܠܢܐ ܐܝܟܢܐ ܕܚܕܬܐܝܬ ܢܨܝܼܒ܀","english":"Like a hired man his days are, because it is known that the days of the labor of this world will be completed. Again, there is no one who passes from him; let him run as a hired man until the end of the times. And when his labor is finished, then he receives his wages. Because there is hope for the wood, the living wood of humanity: hope, that is, he says, concerning the wood that is cut down, there is hope for the children of men who know and change, and it is cut down by death. Again, it changes by resurrection when he stands. Again, if the wood is felt when it is cut down, its hope is not cut off when it changes. One like a man when he receives according to his works from God, to immortality and incorruptibility, the Messiah turns him. And his pains are not counted, because this soul is life; even if the body remains for a long time because it is loosed, yet it is buried in the earth. And his pains, even if the living one is cut down because of wickedness, yet the afflicted and the righteous are not cut down because of goodness. Again, his pains, and he stands before him as from the beginning, and if he grows old in the earth, his root is, even if he remains a long time in the dust, yet it is known to God, because he is destined to raise him. Again, and if he grows old in the earth because of the burden of the times, and in the dust he dies with the channel of water. With the scent of water, that is, first the scent of baptism and of teachings, which is held in the living humanity in the Messiah. Again, with the scent of water, the sounds of that spring of life, the Messiah who raises the dead. Again, with the scent of water, when the channel of water receives, it gives its leaves and its branches to the heights of the tree as if newly planted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܣܐ","severity":"info","text":"The Syriac ܩܝܣܐ (qaysā) means 'wood' or 'tree', but here it is a metaphor for the human body or living humanity, as clarified by the phrase 'living wood of humanity'.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܒܪܐ","severity":"info","text":"The Syriac ܣܒܪܐ (sabrā) means 'hope' or 'expectation'. Dionysius uses it to denote the eschatological hope of resurrection for humanity, even after death.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܝܚܐ ܕܡ̈ܝܐ","severity":"info","text":"The phrase 'scent of water' (ܪܝܚܐ ܕܡ̈ܝܐ) is a Syriac idiom for baptismal typology, linking water to spiritual renewal and resurrection, as seen in early Christian baptismal theology.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܐ ܕܡܩܝܼܡ ܠܡ̈ܝܼܬܐ","severity":"info","text":"The reference to 'the Messiah who raises the dead' echoes New Testament resurrection themes, particularly 1 Corinthians 15 and the Gospels, though no direct citation is given.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ","severity":"info","text":"The repeated use of ܬܘܼܒ (tūb, 'again') structures the passage as a series of analogical expansions, each introducing a new facet of the wood/hope metaphor.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܥܡܘܿܕܝܬܐ","severity":"info","text":"The mention of 'baptism' (ܡܥܡܘܿܕܝܬܐ) and 'teachings' reflects Syriac liturgical and catechetical traditions, where baptism is seen as a foretaste of resurrection.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܕܢܫܬܠܡܘܢܼ for ܕܢܫܬܠܡܘܢ), but the sense is clear. The phrase 'his pains are not counted' may refer either to the soul's endurance or to divine justice; the reading taken is eschatological hope."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ܢܥܒܕ ܛܪ̈ܦܐ ܗ̄ ܐܘܥܝܼ ܛܪ̈ܦܐ ܕܗܝܡܢܘܼܬܐ ܘܕܝܼܕܥܬܐ ܕܒܡܫܝܼܚܐ ܒܕܡܘܼܬܗ ܐܬܢܼܨܒ ܒܦܪܕܝܣܐ܀ ܬܘܼܒ ܛܪ̈ܦܐ ܐܝܬܝܗܘܢܿ ܠܐ ܡܝܘܿܬܘܼܬܐ ܘܠܐ ܡܬܚܒܠܢܘܼܬܐ ܕܠܒܼܫ ܒܩܝܡܬܐ܀ ܬܘܼܒ ܐܢ ܓܝܪ ܠܩܝܣܐ ܐܝܬ ܣܒܪܐ ܕܟܕ ܡܬܼܦܣܩ ܡܿܚܠܦ܇ ܓܒܪܐ ܕܡܿܐܬ ܘܒ݀ܠܐ܇ ܠܐ ܡܿܘܒܕ ܐܓܪܗ ܘܠܐ ܡܬܼܢܚܡ܇ ܓܒܪܐ ܕܡܿܐܬ ܘܒܿܠܐ ܗ̄ ܒܡܥܒܕܢܘܼܬܐ ܗܿܘܝܐ ܘܡܬܼܚܙܝܐ: ܐܠܐ ܠܐ ܫܒܩ̈ܢ ܐܝܠܝܢ ܕܒ݀ܬܪܟܢ ܕܢܪܢܐ ܕܠܐ ܥܬܝܼܕ ܕܢܩܘܼܡ ܘܣܗܕܐ ܗܝ܀ ܬܘܼܒ ܡܿܐܬ ܗ̄ ܒܪܢܫܐ ܕܡܿܐܬ ܡܬܦܣܩܝܼܢ ܚܝ̈ܘ̄: ܘܩܿܛܥ ܘܠܝܬܘܗܝ ܡܟܝܠ܀ ܘܥܿܢܕܝܼܢ ܡܝ̈ܐ ܗ̄ ܒܗܕܐ ܡܿܘܕܥ. ܘܕܟܿܠܗܝܢ ܡܬܼܒ̈ܛܠܢ ܘܡܫܼܬܪ̈ܝܢ܀ ܬܘܼܒ ܥܿܢܕܝܼܢ ܡ̈ܝܐ ܡܼܢ ܝܡܐ ܗ̄ ܡܝ̈ܐ ܓܝܪ ܕܝܡܐ ܒܙܒܢ ܒܿܨܪܝܼܢ: ܘܡܼܢܕܪܝܫ ܦܿܢܝܢ ܠܛܟܣܗܘܢܿ ܩܕܡܝܐ܇ ܘܢܗܪ̈ܘܬܐ ܚܪܒܝܼܢ ܘܝ݀ܒܫܝܼܢ܀ ܘܓܒܪܐ ܕܫ݀ܟܒ ܗ̄ ܒܪܢܫܐ ܠܡ ܕܡܿܐܬ ܠܐ ܩܿܐܡ ܘܦܿܢܐ ܘܐ݀ܬܐ ܠܚ̈ܝܐ ܗܿܠܝܢ܀ ܬܘܼܒ ܓܒܪܐ ܕܫܿܟܒ ܠܐ ܩܿܐܡ ܗ̄ ܟ݀ܠ ܓܒܪܐ ܠܚܘܿܕܘܗܝ ܫܿܟܒ ܘܡܿܐܬ܇ ܘܕܢܩܘܼܡ ܠܚܘܿܕܘܗܝ ܠܐ ܡܨܝܐ܆ ܐܠܐ ܩܿܐܡ ܓܘܢܐܝܬ ܥܡ ܗܿܢܘܿܢ ܕܡܬܬܥܝܼܪܝܼܢ ܘܡܫܒܚܝܼܢ܇ ܟܕ ܒܿܠܝܢ ܫܡ̈ܝܐ: ܡܐ ܓܝܪ ܕܒܠܝܼܘ ܫܡ̈ܝܐ ܢܼܕܘܢ ܗܢܘܿܢ ܘܐܬܬܥܝܼܪܘ ܡܼܢ ܫܢܬܗܘܿܢ: ܘܕܗܕܐ ܗܿܟܢܐ ܗܿܝ: ܣܗܕܐ ܗ݀ܝ ܕܐܡܼܪ: ܕܡܿܢ ܕܝܢ ܒܫܝܘܿܠ ܛܫܝܼܬܢܝ ܗ̄ ܨܿܒܐ ܗܿܘܝܬ ܕܠܐ ܐ݀ܩܘܼܡ ܘܐ݀ܬܛܫܐ ܒܫܝܘܿܠ: ܘܐܠܐ ܐ݀ܩܘܼܡ ܩܕܡܝܟ ܟܕ ܕܐ݀ܢ ܐܢܬ ܠܝܼ܀ ܣܬܪܬܢܝ ܥܕܡܐ ܕܢܥܒܪ ܪܘܓܙܟ ܗ̄ ܕܝܼܢܟ. ܘܣܡܼܬ ܠܝܼ ܩܝܿܡܟ ܘܐܬܼܕܟܪܬܢܝ ܗ̄ ܕܡܿܢܚܡ ܐܢܬ ܠܝܼ܇ ܕܦܿܪܩ ܐܢܬ ܠܝܼ܇ ܕܠܐ ܡܿܚܝܒ ܐܢܬ ܠܝܼ܇ ܘܗܕܐ ܒܙܢܐ ܡܣܼܬܟܝܿܢܐ ܐܡܝܼܪܐ: ܡܼܢ ܕܕܚܠܼܬܗ ܕܕܝܿܢܐ܀ ܐܢ ܡܿܐܬ ܓܒܪܐ ܗ̄ ܒܝܕ ܗܿܠܝܢ ܕܗܦܘܼܟܝܐ ܠܥܠܡܐ ܗܢܐ ܒ݀ܬܪ ܡܘܬܐ ܠܝܬ܀","english":"He made leaves, the leaves of faith and knowledge in Christ, and in his likeness he was formed in Paradise. Again, the leaves are not mortality nor corruption, which he put on in the resurrection. Again, for if a tree has hope that when it is cut down it will sprout, a man who dies and wastes away does not lose his reward nor is he hindered. A man who dies and wastes away is in the state of being made and is seen; but those who come after him do not leave the root of the tree, which is not destined to stand, and it is a witness. Again, when a man dies, at the head of death the living are cut off; and it is cut off and is no more. And the waters are made to pass in this indication. And all of them are abolished and dissolved. Again, the waters are made to pass from the sea, for the waters of the sea diminish in time, and again they return to their former order, and the rivers dry up and become parched. And a man who lies down, at the head of death, does not rise and become and come to these lives. Again, a man who lies down does not rise; every man lies down and dies alone, and to rise alone he is not able, but he rises collectively with those who are awakened and glorified, when the heavens are worn out. For when the heavens are worn out, those ones will know and be awakened at their hour. And that this is so, this is a witness, that which he said: \"When I was hidden in Sheol, I wished that I would not rise and be hidden in Sheol, and that I would not rise before you when you come to me. I hid until your wrath passed, that is, yours. And I set your covenant and I remembered that you would see me, that you would save me, that you would not condemn me.\" And this is said in the sense of the fear of the judge. If a man dies, by those who turn away from this world, after death there is nothing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܪ̈ܦܐ","severity":"info","text":"The Syriac word ṭarpē (leaves) is used metaphorically for the virtues of faith and knowledge in Christ, linking arboreal imagery to spiritual growth.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܿܚܠܦ","severity":"info","text":"The phrase 'when it is cut down it will sprout' echoes Job 14:5 (Peshitta), where the hope of a tree contrasts with human mortality.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܪܕܝܣܐ","severity":"info","text":"Paradise (pardaysā) here refers to the Garden of Eden, a common typological setting in Syriac exegesis for the state of prelapsarian humanity or eschatological restoration.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ","severity":"info","text":"The repeated particle tūb ('again') marks a series of analogical arguments, each introduced to contrast the fate of trees and waters with human death and resurrection.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܝܼܢܟ","severity":"info","text":"The passage cites a first-person speech from Job (likely Job 17 or 38), interpreted as a type of Christ's descent to Sheol and the believer's hope in resurrection.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡܿܚܡ","severity":"caution","text":"The phrase 'that you would see me' (d-meḥmē ʾa(n)t lī) is ambiguous: it may mean 'see' in a salvific sense or 'judge'; the context of fear of the judge suggests the latter.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the embedded quotation is not explicitly named; it is attributed to Job but could be read as a Christological voice.","The phrase 'at the head of death' (b-rēšā d-māwtā) is ambiguous: it may mean 'in the presence of death' or 'at the beginning of death'."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ܘܟܿܠܗܘܿܢ ܝܘܡ̈ܬܐ ܕܥܠܝܡܘܼܬܗ ܡܿܣܟܐ ܥܕܡܐ ܕܐܬܿܝܐ ܣܝܒܘܼܬܗ ܗ̄ ܡܛ݀ܠ ܕܒܙܒܢܐ ܕܣܝܒܘܼܬܐ ܝ݀ܕܥ ܕܡܿܩܒܠ ܢܝܿܚܐ ܕܡܼܢ ܥܡܠܐ ܝܿܕܥ ܕܠܝܬ ܦܪܘܿܣ ܡܼܢ ܡܘܬܐ: ܘܡܿܣܟܐ ܠܗ: ܘܥܠܗܕܐ ܡܬܼܕܠܚ ܘܡܪܝܼܪܝܼܢ ܚܝ̈ܘܗܝ ܡܼܢ ܕܚܠܼܬܐ ܕܡܘܬܐ܀ ܘܐܢ ܒܩܼܪܝܢܝ ܐܥܿܢܝܟ ܗ̄ ܡܛ݀ܠ ܕܝܿܕܥ ܐܢܼܐ ܕܥܝܼܪ ܐܢܼܐ ܒܣܘܼܟܝܟ܇ ܘܢܦܫܝ ܚܿܝܪܐ ܠܟ ܘܠܐ ܕܡܟܐ ܡܼܢ ܒܥܬܟ܇ ܘܡܛܠܗܕܐ ܡܿܣܟܐ ܐܢܼܐ ܕܬܩܼܪܝܢܝ܀ ܘܥܠ ܥܒܕ ܐܝܼܕ̈ܝܟ ܐܬܚܫܒ ܗ̄ ܬܚܝܬ ܐܝܼܕܟ ܐܬܢܛܪ: ܘܐܝܼܕܟ ܬܘܕܗܪ ܒܝܼ܀ ܡܛ݀ܠ ܕܗܠ̈ܟܬܝ ܕܗܫܐ ܠܐ ܬܡܼܢܐ ܗ̄ ܡܿܐܬ ܐܢܼܐ܇ ܘܡܘ̈ܦܝܢ ܗܠ̈ܟܬܝ܀ ܘܠܐ ܬܛܪ ܥܠܝ ܚܛ̈ܗܝ ܗ̄ ܛܿܫܐ ܐܢܘܿܢ ܠܚܘ̈ܒܝ ܬܚܝܬ ܚܬܡܐ܆ ܕܠܐ ܢܬܚܙܘܿܢ ܩܕܡܝܟ.. ܫܪܝܪܐܝܬ ܛܘܼܪܐ ܥܫܝܼܢܐ ܗ̄ ܐܟܙܢܐ ܕܛܘܼܪܐ ܥܫܝܼܢܐ ܠܐ ܢ݀ܦܠ: ܗܿܟܢܐ ܐܦܠܐ ܠܟ ܡܪܝܐ ܚܿܣܢܝܼܢ ܚܛܗ̈ܝ: ܠܐ ܓܝܪ ܢ݀ܦܠ ܛܘܼܪܐ ܥܫܝܼܢܐ ܐܝܟ ܕܢܦܠܿܬ ܡܼܢ ܟܐܬܟ܇ ܘܠܘ ܛܘܼܪܐ ܐܢܼܐ: ܐܠܐ ܛܪܦܐ ܝܒܝܼܫܐ ܕܢ݀ܬܪ ܡܼܢ ܚܝܠܟ܀ ܟܐܦܐ ܫܿܚܩܐ ܡ̈ܝܐ ܗ̄ ܘܐܝܟ ܕܠܐ ܡܨܝܐ ܕܢܗܼܘ̈ܝܢ ܗ݀ܠܝܢ܇ ܗܿܟܢܐ ܐܦ ܐܘܒܼܕܬ ܒܡܚܘܿܬܐ ܣܒܪܝ ܗܫܐ: ܐܠܐ ܥܬܝܼܕ ܐܢܬ ܕܬܥܼܫܢ ܐܢܬ ܠܝܼ ܠܥܠܡ܀ ܒܒܗܬܬܐ ܕܐܦ̈ܘܗܝ ܬܫܼܕܝܘܗܝ ܗ̄ ܕܗܘܝܿܬ ܓܘܼܚܟܐ ܠܪ̈ܚܡܼܝ ܫܪܝܢܼܝ ܡܼܢ ܢܣܝܘܿܢܐ ܠܐܬܪܐ ܕܚܕ̈ܘܬܐ܀ ܬܘܼܒ ܕܐܢ ܐܢܬ ܡܿܘܒܕ ܐܢܬ ܣܒܪܗ܇ ܒܒܗܬܬܐ ܕܐܦ̈ܐ ܡܿܗܠܟ܇ ܘܡܼܢ ܩܕܡܝܟ ܫܿܕܐ ܐܢܬ ܠܗ܀ ܘܐܢ ܢܣܓܘܢܿ ܒܢ̈ܘܗܝ ܠܐ ܝܿܕܥ ܗ̄ ܠܐ ܐܢ ܣܓܝܐܝܢ ܘܠܐ ܐܢ ܙܥܘܪܝܼܢ ܘܡܬܬܢܝܼܚ ܡܢܗܘܿܢ܀ ܒܪܡ ܒܣܪܗ ܥܠܘܗܝ ܢܟܼܐܒ ܗ̄ ܗܿܘ ܕܟܿܐܒ ܠܗ ܒܣܪܢܐܝܬ܇ ܘܢܦܫܗ ܐܒܝܼܠܐ ܡܢ ܡܚ̈ܘܬܐ ܐܠܗ̈ܝܬܐ܇ ܡܛ݀ܠ ܕܝ݀ܕܥ ܕܐܫܬܕܝܼ ܡܼܢ ܐܠܗܐ܇ ܠܐ ܒܒܢ̈ܝܐ ܚܿܕܐ ܐܦܠܐ ܒܥܘܼܬܪܐ܀","english":"All the days of his youth he is able, until his old age comes, because in the time of old age he knows that he will receive the wind of death, and with toil he knows that there is no escape from death, and he is able for it. And because of this he is disturbed and his life is embittered with the fear of death. And if you call me, I will answer you, because I know that you are awake in your thought, and my soul is free for you and does not sleep with your request, and because of this I am able to answer you. And concerning the work of your hands, it was considered under your hand, it was stored up, and your hand is glorified in me. Because my ways now are not hidden from you, and my ways are manifest. And do not conceal my sins from me, but hide my faults under a seal, so that they may not be seen before you. Truly, a hard mountain is like a hard mountain that does not fall; thus also for you, my Lord, my sins are not lacking, for a hard mountain does not fall as you fell with your shoulder, and you are not a mountain, but a dry leaf that falls with your strength. Water wears away stone, and as these cannot become, so also my hope is now lost in the blow; but you are destined to make me strong forever. With the shame of his face they cast him down, for you were a mockery to my true friends, with healing to the place of joys. Again, if you destroy his hope, he goes with shame of face, and before you you cast him down. And if his faults increase, he does not know whether many or few, and he is troubled by them. Yet his flesh pains him, that which pains him in a fleshly way, and his soul is mournful from divine blows, because he knows that he has been cast down from God, not in one house nor in wealth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general reflection on human mortality to a direct address to God, blending personal lament with theological argument about sin and divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܪܐ ܥܫܝܼܢܐ","severity":"info","text":"The phrase 'hard mountain' (ṭūrā ʿaššīnā) is a metaphor for steadfastness or immovability, contrasting with the fragility of a dry leaf; it may echo biblical imagery of unshakeable faith or divine permanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܦܐ ܫܿܚܩܐ ܡ̈ܝܐ","severity":"info","text":"The image of water wearing away stone (kēfā šāḥqā mayyā) recalls Job 14:18 or similar wisdom motifs about erosion and endurance, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac theologian; his commentary on Job reflects a typological and moral exegesis common in Syriac tradition, often linking Old Testament figures to Christological or ascetic themes.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a third-person description of human fear of death to a first-person address to God, then returns to third-person reflection on sin and divine punishment, creating a chiastic pattern of lament and supplication.","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., 'he' vs. 'you') and possible scribal errors (e.g., ܢܦܠ for ܢܦܠ), making the exact referent of some clauses uncertain; the English draft smooths these over.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between a generic human and a specific figure (possibly Job or the commentator) without clear demarcation.","The phrase 'your hand is glorified in me' could be read as either praise or irony, depending on context."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܬܘܼܒ ܣܒܪܗ ܕܐܢܫܐ ܗ̄ ܡܛ݀ܠ ܕܐܣܼܒܪ ܕܒܚܝܠܐ ܕܢܦܫܗ ܩܿܐܡ܇ ܐܢܬ ܗܼܘ ܓܝܪ ܐܥܫܼܢܬܝܗܝ ܠܥܠܡ܀ ܡܠܬܐ ܕܐܠܝܦܙ܀ ܚܟܝܼܡ ܠܒܐ ܢܥܼܢܐ ܒܝܼܕܥܬܐ ܗ̄ ܢܟܣ ܘܢܟܘܢ܀ ܘܢܡܼܠܐ ܚܡܼܬܐ ܟܪܣܗ ܗ̄ ܐܝܟ ܛܢܢܐ܀ ܐܦ ܐܢܬ ܡܿܒܛܠ ܐܢܬ ܕܚܠܼܬܐ ܗ̄ ܠܒܝܼܒ ܐܢܬ ܒܢܣ̈ܝܘܿܢܝܟ܇ ܘܡܿܒܛܠ ܐܢܬ ܕܚܠܼܬܐ ܕܐܠܗܐ܇ ܘܡܿܡܠܠ ܐܢܬ ܩܕܡܘܗܝ ܕܠܐ ܕܚܠܼܬܐ ܘܡܫܼܬܒܗܪ ܐܢܬ ܒܙܕܝܼܩܘܼܬܐ܇ ܘܡܛܠܗܐ ܡܿܠܐܼ ܦܘܼܡܟ ܚܛ̈ܗܐ܇ ܘܟܕ ܢܓ̈ܕܐ ܡܬܼܚܙܝܢ ܒܟ ܕܟܐܢܘܼܬܐ܇ ܐܢܬ ܢܦܫܟ ܡܿܙܕܩ ܐܢܬ܀ ܕܠܡܐ ܩܕܡ ܐܢܫܐ ܗܿܘ ܐܬܝܼܠܕܬ ܗ̄ ܕܠܡܐܡ ܐܢܬ ܗܼܘ ܐܢܫܐ ܩܕܡܝܐ ܕܥܼܠ ܠܥܠܡܐ܇ ܕܗܐ ܡܿܡܠܠ ܐܢܬ ܐܟܡܿܢ ܕܚܕ ܐܝܬܝܟ ܒܐܪܥܐ܆ ܘܠܝܬ ܠܟ ܡܟܣܢܐ ܘܐܝܟ ܚܝ̈ܘܬܐ ܚܫܝܼ̈ܒܢ ܩܕܡܝܟ܇ ܐܙܓܪ ܡܢܟ ܠܘܼܚ̈ܡܘܗܝ ܕܐܠܗܐ ܗ̄ ܡܛ݀ܠ ܕܟܡܐ ܕܥܫ̈ܢܢ ܡܠ̈ܝܟ ܗܿܟܢ ܣܿܓܝܐ ܡܚܘܿܬܟ܀ ܘܡܠܠ ܒܢܝܿܚܐ ܠܘܬ ܢܦܫܟ ܗ̄ ܥܡܼ ܢܦܫܟ ܠܘܼܩܒܠ ܢܦܫܟ܀ ܠܡܢܐ ܐܬܬܪܝܡ ܠܒܟ ܗ̄ ܡܛ݀ܠ ܕܐܡܿܪ ܐܢܬ: ܕܛܠܝܼܡ ܐܢܬ ܡܼܢ ܒܪܘܝܐ܀ ܘܡܪܝܡ ܐܢܬ ܠܘܬ ܐܠܗܐ ܗ̄ ܡܿܫܘܐ ܐܢܬ ܢܦܫܟ ܥܡ ܐܠܗܐ܆ ܟܕ ܒܪܢܫܐ ܐܝܬܝܟ ܒܟܝܿܢܐ ܕܒܢܝܢ̈ܫܐ܇ ܠܐ ܡܙܼܕܕܩ ܝܼܠܝܼܕ ܐܢܬܬܐ: ܗܐ ܒܩܕܝܼܫ̈ܘܗܝ ܠܐ ܡܿܗܝܡܢ ܗ̄ ܠܝܬ ܕܡܘܼܬܗ ܘܦܚܼܡܗ ܒܩܕܝܼ̈ܫܐ ܕܫܡܝܐ ܘܕܐܪܥܐ܀ ܘܫܡܝܐ ܠܐ ܕܟܿܝܢܼ ܗ̄ ܡ̈ܠܐܟܐ ܠܐ ܕܟܿܝܢܼ ܩܕܡܘܗܝ ܟܕ ܠܝܬ ܕܦܿܚܡ ܠܕܟܝܘܼܬܐ ܕܝܼܠܗ܀ ܐܦܢ ܡܣܼܬܠܐ ܘܡܬܼܛܦ ܓܒܪܐ ܗ̄ ܒܢܣܝ̈ܘܢܐ ܕܚܟ̈ܝܼܡܐ ܚܘܝܼܘ ܘܠܐ ܟܣܝܼܘ ܡܼܢ ܐܒܗ̈ܝܗܘܿܢ ܗ̄ ܡܿܩܒܠ ܠܝܘܼܠܦܢܐ ܡܼܢ ܗܿܢܘܿܢ܀ ܠܗܘܿܢ ܒܠܚܘܕܝܗܘܿܢ ܐܬܝܗܒܼܬ݀ ܐܪܥܐ܇ ܗ̄ ܡܛ݀ܠ ܟܐܢܘܼܬܗܘܿܢ܇ ܡܼܢ ܙܒܢܐ ܕܒܝܬ ܢܘܿܚ܀ ܘܠܐ ܥܒܼܪ ܢܘܼܟܪܝܐ ܒܝܢܬܗܘܢܿ ܗ̄ ܒܡܥܒܪܬܐ ܕܩܒܘܬܐ ܡܼܢ ܗܘܿ ܓܒܐ ܠܗܢܐ: ܡܼܢ ܪ̈ܫܝܼܥܐ ܘܠܐ ܚܕ ܐܫܼܬܘܙܒ܀","english":"Again, the hope of man is that he hopes that by the strength of his own soul he stands; for it is he who has troubled himself for ever. The word of Eliphaz: Wise of heart, cunning in knowledge, is he, and hidden and concealed. And his belly is filled with wrath like a serpent. Also you are one who abolishes fear; you are brave in your afflictions, and you abolish the fear of God, and you speak before him without fear, and you boast in righteousness, and your mouth is filled with sins, and when virtues appear in you as purity, you yourself justify yourself. Were you born before that man, or are you that first man who entered the world? For you speak as if you alone exist in the earth, and there is no one to cover you, and like beasts are considered before you. Restrain your mouth from the words of God, for as many as your words are, so many are your blows. And speak gently with yourself, with yourself against yourself. Why has your heart been lifted up, because you say that you are wronged by the Creator? And you raise yourself up to God, you compare yourself with God, while you are at the head of the nature of evil men. A son of woman is not justified: behold, among his saints he does not believe; there is no likeness or comparison for him among the saints of heaven and of earth. And heaven is not pure, angels are not pure before him, when there is none who compares to his purity. Also the man is perplexed and floats in the afflictions of the wise; they showed and did not conceal from their fathers; he receives teaching from them. To them alone was the earth given, because of their purity, at the time of the house of the spirit. And a stranger did not enter their house in the passage of the tomb with that side for this: with the wicked, and not one was saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܬܐ ܕܐܠܝܦܙ","severity":"info","text":"The phrase 'The word of Eliphaz' marks a shift to direct speech from the biblical character Eliphaz, a friend of Job. In the commentary tradition, this signals the commentator's attribution of the following rebuke to Eliphaz's voice.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܡܿܡܠܠ ܐܢܬ ܩܕܡܘܗܝ ܕܠܐ ܕܚܠܼܬܐ","severity":"info","text":"This clause echoes Job 15:3, where Eliphaz accuses Job of speaking without fear before God. The Syriac Peshitta of Job 15:3 reads similarly, emphasizing the theme of impiety.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܢܐ ܕܒܝܬ ܢܘܿܚ","severity":"info","text":"The phrase 'at the time of the house of the spirit' likely refers to a period of spiritual purity or a monastic context. Dionysius bar Salibi may be alluding to the ideal of ascetic life, where purity grants exclusive possession of the earth.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܠܠ ܒܢܝܿܚܐ ܠܘܬ ܢܦܫܟ","severity":"info","text":"This line introduces a rhetorical turn: the commentator advises Job to speak gently with himself. It functions as a structural pivot from accusation to admonition, common in Syriac exegetical dialogues.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܡܪܝܡ ܐܢܬ ܠܘܬ ܐܠܗܐ","severity":"info","text":"The accusation that Job 'raises himself up to God' parallels the biblical theme of hubris found in Job 15:5 and 22:8. Dionysius bar Salibi develops this into a charge of self-deification, a common topos in Syriac moral commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܚܕ ܐܫܼܬܘܙܒ","severity":"caution","text":"The final clause 'and not one was saved' is ambiguous: it may mean no wicked person escaped judgment, or that no one among the wicked was spared. The Syriac verb ܐܫܼܬܘܙܒ (to be saved) could carry eschatological or soteriological weight, but the context is unclear.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'at the time of the house of the spirit' (ܒܙܒܢܐ ܕܒܝܬ ܢܘܿܚ) is obscure; it may refer to a specific historical or spiritual period, but the text does not clarify.","The final clause 'and not one was saved' (ܘܠܐ ܚܕ ܐܫܼܬܘܙܒ) leaves open whether the reference is to physical escape or spiritual salvation."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܕܪܫܝܼܥܐ ܡܬܼܪܘܪܒ ܗ̄ ܒܪ̈ܓܝܓܬܐ ܕܪܘܼܫܥܗ܇ ܘܠܐ ܗܿܦܟ܀ ܘܡܢܝܢ ܫܢ̈ܘܗܝ ܢܬܼܢܛܪ ܠܚܣܝܼܢܐ ܗ̄ ܠܗܿܘ ܕܢ݀ܛܪ ܒܕܝܼܢܐ܆ ܕܢܦܪܘܥ ܚܠܦ ܪܘܫܥܐ: ܩܠ ܙܘܥܬܐ ܒܐܕܢ̈ܘܗܝ ܗ̄ ܡܼܢ ܩܘܼܪܒܐ ܬܕܪܟܗ ܙܘܥܬܐ ܕܕܝܼܢܐ: ܘܠܐ ܢܫܼ̣ܚ ܕܢܬܼܦܠܛ܇ ܘܒܫܠܡܐ ܒܿܙܘܿܬܐ ܢܐܬܐ ܗ̄ ܟܕ ܣ݀ܒܪ ܕܒܫܠܡܐ ܘܫܝܢܐ ܐܝܼܬܘܗܝ: ܐ݀ܬܐ ܥܠܘܗܝ ܢܣܝܘܿܢܐ ܗ̄ ܝܘܿܡ ܡܘܬܐ ܕܕܝܼܢܐ܀ ܠܐ ܡܿܗܝܡܢ ܕܗܿܦܟ ܡܼܢ ܚܫܘܼܟܐ ܗ̄ ܠܐ ܣ݀ܒܪ ܕܥܒܿܕ̈ܘܗܝ ܚܫܘܼ̈ܟܝܐ ܡܬܼܦܪܣܝܢ: ܐܠܐ ܡܣܒܪ ܕܠܩܕܡܘܗܝ ܐܙܿܠ ܒܥܘܠܗ܀ ܚܿܙܐ ܠܚܪܒܐ ܘܥܿܪܩ ܗܼܘ ܠܠܘܼܚܡܐ ܕܕܝܼܢܐ ܗ̄ ܕܐܢ ܡܬܼܛܫܐ ܬܚܝܬ ܐܝܼܕ̈ܘܗܝ ܕܐܠܗܐ ܐܡܬܝ ܕܥܬܝܼܕ ܕܢܗܘܐ ܠܗ ܡܢܗ ܦܘܼܪܥܢܐ܀ ܝܘܡܐ ܕܚܫܘܼܟܐ ܗ̄ ܗܘܼ ܕܝܼܢܐ܀ ܐܝܟ ܡܠܟܐ ܕܡܿܛܝܒܼ ܠܩܪܒܐ ܗ̄ ܢܐܼܬܐ ܥܠܘܗܝ ܝܘܡܐ ܕܕܝܼܢܐ ܒܟܿܠ ܡܣܡ ܒܪ̈ܝܫܝܼܢ ܘܫܢ̈ܕܝܼܢ܀ ܡܛ݀ܠ ܕܐܪܝܼܡ ܐܝܼܕܗ ܗ̄ ܘܐܦ ܝܣܪܐܝܠ ܩܼܡ ܠܗ ܒܚܪܬܐ ܠܘܼܩܒܠ ܡܪܝܐ܀ ܘܟܣܝܼ ܐܦܘ̈ܗܝ ܒܬܪܒܗ: ܗ̄ ܐܬܚ̈ܦܝܼ ܐܦܘ̈ܗܝ ܒܪ̈ܓܝܓܬܐ ܐܝܟ ܗ݀ܝ ܕܫܡܼܢ ܝܣܪܐܝܠ ܘܒܥܼܛ ܗ̄ ܐܝܟ ܗ݀ܝ ܕܒܥܘܼܫܢܗ ܐܥܒܪ ܒܗܼܬܬܐ ܡܼܢ ܐܦܘ̈ܗܝ: ܘܕܐܩܠܝ ܕܐܦ ܠܥܒܿܕ̈ܘܗܝ ܕܐܠܗܐ ܐܢܢ ܡܫܟܚܐ ܢܚܠܦ ܗ̄ ܢܥܒܪ܀ ܘܥܒܼܕ ܟܝܼܡܐ ܠܥܠ ܡܼܢ ܥܝܘܬܐ ܗ̄ ܥܦܦܐ ܕܫܘܼܡܢܐ: ܟܝܼܡܐ ܠܥܠ ܡܼܢ ܓܒܘ̈ܗܝ: ܘܐܘܬܒ ܩܘܼܪ̈ܝܐ ܚܪ̈ܒܬܐ ܗ̄ ܛܘܼܟܣ̈ܘܗܝ ܕܟܝܿܢܐܝܬ ܥܫܼܢܘ ܒܥܘܼܬܪܐ ܕܠܘܼܩܒܠ ܝܿܗܘܿܒܗ ܗ̄ ܒܝܼܫ̈ܬܐ ܟ݀ܠܗܝܢ: ܐܘܿ ܐܝܪܝܚܘ ܕܚܪ̈ܒܬܗܿ ܠ̈ܝܼܛܢ ܗܼܘ̈ܝ ܕܠܐ ܢܬܼܝܬ̈ܒܢ ܐܦ ܦܬܟܪ̈ܐ ܕܚܪ̈ܒܢ ܘܒܗܕܐ ܐܬܛܝܒ ܠܩܪܒܐ ܕܥܡ ܐܠܗܐ܇ ܘܡܛܠܗܕܐ ܠܐ ܢܟܬܪ ܘܠܐ ܢܩܘܼܡ ܚܝܠܗ ܗ̄ ܢܬܼܒܕܪ ܟܢܘܼܫܝܗ ܘܬܚܪܒܝ ܡܠܟܘܼܬܗ܀ ܘܠܐ ܢܪܡܐ ܡ̈ܠܐ ܥܠ ܐܪܥܐ ܗ̄ ܠܐ ܢܦܩܘܿܕ ܦܘܼܩ̈ܕܢܐ: ܘܠܐ ܢܣܝܼܡ ܕܝܼܢܐ ܒܐܪܥܐ܀","english":"of the wicked is stirred up by his own tremors, and it does not turn back. And the multitude of his years is cut short for the wicked one, for him who has sinned in the world, so that he may pay the penalty for wickedness. The voice of the earthquake is in his members, as the approach of the trembling of the world overtakes him. And he is not able to escape, and in peace he comes in fear, when he thought that he was in peace and quiet. The day of the death of the world came upon him. He does not believe that he has turned from the darkness, nor did he think that his dark deeds would be spread abroad; but he thought that he had gone before him in his iniquity. He saw the sword and fled from the battle of the world, as if he could hide under the hands of God when the time came for him to receive his punishment from him. The day of darkness is that of the world. Like a king who prepares for battle, the day of the world comes upon him with all the array of heads and demons. Because he raised his hand, and also Israel rose up at the end against the Lord. And he covered his face with his dust: his face was hidden by tremors, like that which Israel heard and was troubled, like that which in his wickedness he passed over in shame from his face. And that the feet of even the servants of God cannot change and pass over. And he made a covenant above with the perversity, the covering of hearing: a covenant above with his wings. And he placed ruined villages, his ordinances, which naturally grew rich in wealth against his gift, all the evils. Or Jericho, whose ruins are cursed, which cannot be inhabited, even the idols of the ruins. And in this he prepared for battle with God, and because of this his strength does not remain nor stand, but is scattered, his wealth is laid waste, and his kingdom is destroyed. And he does not cast words upon the earth, nor does he command commands, nor does he place a world in the earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܪܫܝܼܥܐ ܡܬܼܪܘܪܒ ܗ̄ ܒܪ̈ܓܝܓܬܐ ܕܪܘܼܫܥܗ","severity":"info","text":"The wicked is stirred up by his own tremors, a metaphor for internal agitation preceding divine judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܦ ܝܣܪܐܝܠ ܩܼܡ ܠܗ ܒܚܪܬܐ ܠܘܼܩܒܠ ܡܪܝܐ","severity":"info","text":"The reference to Israel rising against the Lord echoes the rebellion motif in Job 15:25-26, where Eliphaz accuses Job of arrogance.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܿ ܐܝܪܝܚܘ ܕܚܪ̈ܒܬܗܿ ܠ̈ܝܼܛܢ ܗܼܘ̈ܝ ܕܠܐ ܢܬܼܝܬ̈ܒܢ","severity":"info","text":"Jericho's ruins are described as cursed and uninhabitable, reflecting a tradition of Jericho as a symbol of divine punishment, possibly from Joshua 6:26.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܐ","severity":"info","text":"The term ܕܝܼܢܐ (dīʿā) is rendered 'world' in the draft, but in this context it likely denotes 'the temporal order' or 'the age' as a sphere of judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܒܼܕ ܟܝܼܡܐ ܠܥܠ ܡܼܢ ܥܝܘܬܐ","severity":"info","text":"The passage shifts from a general description of the wicked to a specific allegory of a king preparing for battle, then to Israel's rebellion, creating a layered typology.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܣܝܼ ܐܦܘ̈ܗܝ ܒܬܪܒܗ","severity":"caution","text":"The phrase 'covered his face with his dust' is ambiguous: it may refer to shame or concealment, and the syntax is disrupted by a later gloss on Israel.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' shifts between the wicked individual and Israel, making the allegory's coherence uncertain.","The phrase 'day of darkness' may be a metaphor for death or eschatological judgment, but the text does not specify."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܘܠܐ ܢܥܢܕܘܢ ܡܼܢ ܚܫܘܼܟܐ ܗ̄ ܗܘܿ ܕܒܒܗܼܬܬܐ ܘܕܚܛܝܼܬܐ܀ ܬܝܒܫܝ ܫܠܗܒܝܼܬܐ ܗ̄ ܚܡܼܬܐ ܕܪ̈ܕܘܦܐ܀ ܢܫܛܐ ܒܪܘܚܐ ܗ̄ ܒܐܝܠܝܢ ܕܡܿܡܠܠ ܘܡܿܣܒܪ ܕܡܿܗܝܡܢ܀ ܠܐ ܢܗܝܡܢ ܠܕܓܠܘܼܬܐ ܡܛܥܝܿܢܝܼܬܐ ܗ̄ ܠܐ ܢܗܝܡܢ ܠܥܘܼܬܪܐ ܡܛܥܝܢܐ ܘܕܓܠܐ: ܕܡܿܩܘܐ ܨܐܕ̈ܘܗܝ ܡܛ݀ܠ ܕܐܝܩܝ ܗܼܘܬ݀ ܡܘܥܝܼܬܗ ܗ̄ ܡܓܢ ܐܬܢܼܨܒܘ ܘܠܕܘܟܬܐ ܒܛܠܘ܇ ܘܕܠܐ ܒܝܘܡ̈ܘܗܝ ܝܼܒܫ ܗ̄ ܒܥܘܠܗ: ܘܠܢ ܒܨܒܝܢ ܐܠܗܐ܆ ܘܐܝܼܕ̈ܘܗܝ ܠܐ ܢܫܼܟ̈ܚܢ ܗ̄ ܠܐ ܢܗܘܐ ܒܗ ܚܝܠܐ ܕܢܥܕܪ ܢܦܫܗ܀ ܢܥܩܘܪ ܐܝܟ ܓܦܬܐ ܒܣܪ̈ܘܗܝ ܗ̄ ܝܠ̈ܕܘܗܝ ܕܗܘܼܘ ܒܣܪ̈ܢܐ ܐܟܘܬܗ܀ ܘܢܫܕܐ ܐܝܟ ܙܝܬܐ ܡܘܥܝܼܬܗ ܗ̄ ܢܬܼܚܒܛ ܒܚܘܼܛܪ̈ܐ: ܕܐܝܬܝܗܘܿܢ ܡܣܡ ܒܪ̈ܝܫܐ܇ ܘܗܕܐ ܡܛ݀ܠ ܕܐܚܢܼܦ ܐܬܼܚܪܒ. ܘܐܟܠܼܬ݀ ܐܢܘܿܢ ܢܘܼܪܐ ܕܪܘܓܙܐ܇ ܥܠ ܕܒܼܛܢܘ ܥܘܠܐ []ܝܠܕܘ ܥܬܐ܀ ܐܝܘܒ ܐܡܿܪ܀ ܡܒ̈ܝܐܢܝ ܥܘܠܐ ܐܢܬܘܢ ܟܿܟܘܿܢ ܗ̄ ܥܠ ܪ̈ܚܡܘܗܝ ܪܡܿܙ ܕܥܿܘ̈ܠܐ ܐܢܘܿܢ܇ ܡܛ݀ܠ ܕܟܕ ܐܬܼܘ ܕܢܒܝܐܘܢܝܗܝ []ܘ ܩܕܡܘܗܝ ܐܝܠܝܢ ܕܣܥܼܪ ܐܠܗܐ ܡܼܢ []ܩܡܬܐ ܒܥܿܘ̈ܠܐ: ܗܿܢܝܢ ܕܟܪܝܘܬܐ ܠܥܠ ܡܼܢ []ܝܘܼܬܐ ܡܘܣ̈ܦܢ ܠܗ: ܡܛܠܗܕܐ ܡܿܟܣ []ܠܗܘܿܢ: ܐܠܝܐܢܝ ܗ̄ ܐܠܗܐ ܒܢܣܝܘܿܢܐ ܕܐܝܬܝܼ []ܠܝ܆ ܘܐܩܝܼܡܝܢܝ ܘܗܘܝܿܬ ܣܗܕܐ ܗ̄ ܐܝܠܝܢ ܕܐܣܬܼܥܪ̈ܝ ܒܝܼ ܡܼܢ ܢܣܝ̈ܢܘܗܝ ܣܗ̈ܕܢ ܒܕܡܬܼܚܙܝܐ ܕܡܛ݀ܠ ܕܐܥܘܠܿܬ ܐܬܦܪܥ݀ܬ܀ ܘܩܡܼܬ݀ ܒܝܼ ܟܕܒܘܼܬܝ ܗ̄ ܟܕ ܝ݀ܕܥ ܕܠܘ ܟܕܒ ܗܿܘ: ܐܠܐ ܡܛ݀ܠ ܕܥܡ ܐܠܗ ܡܿܡܠܠ: ܟܕܒܐ ܚܫܝܼܒ ܗܼܘ ܠܗ܆ ܒܦܚܡܗ ܕܫܪܪܗ ܕܐܠܗܐ ܗܿܘ ܕܠܐ ܡܬܼܡܠܠ܀ ܐܪܥܐ ܠܐ ܬܟܼܣܐ ܕܡܝ ܗ̄ ܟܕ ܓܿܥܐ ܥܠ ܣܛܢܐ܇ ܐܝܟ ܗ݀ܝ ܕܗܿܒܝܠ. ܘܠܐ ܢܗܼܘܐ ܐܬܪܐ ܠܙܥܩ̈ܬܝ ܗ̄ ܡܕܡ ܕܟ݀ܠܐ ܠܙܥܩܬܐ: ܡܼܢ ܗ݀ܝ ܕܠܐ ܢܫܼܡܥ ܐܠܗܐ ܠܬܢܼܚ̈ܬܝ܀","english":"and they do not remember from the darkness, that is, from shame and sin. The flame of the wrath of the persecutors dries up. Elihu, who speaks and declares that he is faithful, raves in spirit. He does not believe in deception; the error is that he does not believe in wealth, which is deceptive and false. His sides are fixed because his strength was from the beginning, and they were distressed and idle in place. And not in his days did his iniquity dry up, nor by the will of God; and his hands are not found, nor is there in him the power to help himself. He is uprooted like a vine in his flesh; his children, who were in his flesh, are like him. And he casts his strength like an olive; it is beaten with rods, which are placed on the heads. And this is because the face was destroyed. And the fire of wrath consumed the iniquity of the wicked who bore the sign. Job says: The wicked come to you as a covering over his mercy, a sign of the wicked who come, because when they came to his visitation, and before him Elihu, whom God had sent, from the rising of the wicked, that is, the shame above from the addition of the yoke to him. Because of this, he covers him: Elihu is God in the mystery of his being, who is to me, and he raised me up, and I was a witness, that is, Elihu, who was stirred up in me from his mysteries, witnesses in the visible, because iniquity was avenged. And the rising in me was my lie, when he knew that he was not lying, but because he speaks with God, he considered it a lie, in the coals of the truth of God, who is unspeakable. The earth does not cover my blood when it cries out against the side, like that of Abel. And there is no place for my cries, something that stops the cry, from that which God does not hear my groanings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܛܥܝܿܢܝܼܬܐ","severity":"info","text":"The Syriac term ܡܛܥܝܿܢܝܼܬܐ (maṭʿyānīṯā) means 'error' or 'deception', here glossed as the wicked man's disbelief in wealth, which the commentary treats as deceptive and false.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܗ݀ܝ ܕܗܿܒܝܠ","severity":"info","text":"The phrase 'like that of Abel' (ܐܝܟ ܗ݀ܝ ܕܗܿܒܝܠ) echoes Genesis 4:10, where Abel's blood cries out from the ground, linking Job's complaint to the archetype of unjust suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܝܐܢܝ","severity":"info","text":"Dionysius identifies Elihu (ܐܠܝܐܢܝ) as a type of God in mystery, reflecting a Syriac exegetical tradition that reads Elihu as a divine agent or prefiguration, not merely a human interlocutor.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܝܘܒ ܐܡܿܪ","severity":"info","text":"The phrase 'Job says' (ܐܝܘܒ ܐܡܿܪ) marks a shift from the commentator's exposition to a direct quotation of Job's speech, structuring the passage as a dialogic commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"Bracketed lacunae ([]) in the Syriac text indicate missing or illegible words, particularly in the section on the wicked bearing the sign, which may affect the interpretation of the 'visitation' and 'yoke'.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܪܥܐ ܠܐ ܬܟܼܣܐ ܕܡܝ","severity":"info","text":"The image of the earth not covering blood that cries out parallels Job 16:18 and the Abel narrative, reinforcing the theme of unavenged injustice in the commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked who bore the sign' is ambiguous; it may refer to Elihu or to a collective group. The reading taken follows the commentary's identification with Elihu as a type.","The lacunae in the Syriac text leave unclear whether 'visitation' (ܕܢܒܝܐܘܢܝܗܝ) refers to a divine judgment or a human encounter."],"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":37,"ref":"p37","source":"ܗܫܐ ܗܐ ܒܫܡܝܐ ܣܗ̈ܕܝ ܗ̄ ܥ݀ܒ̈ܕܐ ܛܒ̈ܐ ܘܣܝܼܡ̈ܬܐ ܕܒܙܕܩ̈ܬܐ ܕܒܫܡܝܐ ܣܿܐܡ ܗܿܘܝܬ܆ ܐܝܟ ܗ݀ܝ ܕܣܝܼܡܘ ܠܟܘܿܢ ܣܝܼܡܬܐ ܒܫܡܝܐ ܗ̄ ܠܘܬ ܐܠܗܐ ܕܟܿܣܐܼ ܒܓܢܝܼܙܘܬܐ܇ ܐܝܟ ܕܒܫܡܝܐ܇ ܐ݀ܡܪ ܬܘܼܒ ܐܢܫ܇ ܕܢܦܫ̈ܬܐ ܕܟ̈ܐܢܐ ܘܙܕܝܼܩ̈ܐ ܕܦܼܪܩ ܘܣܒܼܥ. ܣܗ̈ܕܢ ܠܙܕܝܼܩܘܼܬܗ ܡܢܝܿܢܐ ܕܫܢ̈ܘܗܝ ܐܬܝ̈ܢ ܗ̄ ܐܡܬܝ ܕܡܿܐܬ: ܡܬܼܝܕܥܐ ܟܡܐ ܚܿܝܐ܀ ܡܛ݀ܠ ܕܠܝܬ ܫܘܼܩܪܐ ܠܘܬܝ ܗ̄ ܡܛ݀ܠ ܗܕܐ ܡܚܼܢܝ ܣܛܢܐ ܘܫ̈ܐܕܐ ܠܐ ܚܣܼܡܘ ܥܠܝ: ܡܛ݀ܠ ܕܠܐ ܐܫܟܼܚܘ ܒܝܼ ܫܘܼܩܪܐ܀ ܘܒܡܪܪܗܘܿܢ ܒܬܼܬ݀ ܪܘܼܚܝ ܗ̄ ܡܪܪ̈ܐ ܘܢܓ̈ܕܐ ܕܡܼܢ ܫ̈ܐܕܐ܀ ܣܝܼܡ ܢܐ ܡܫܟܢܝ ܠܘܬܟ ܗ̄ ܠܐܠܗܐ ܐ݀ܡܪ ܕܡܟܝܠ ܕܥܩܼܪܬ ܡܫܟܢܝ ܕܥܠ ܐܪܥܐ: ܐܘܿܟܝܼܬ ܒܝܬܐ ܘܥܘܼܡܪܐ܆ ܣܝܼܡ ܠܝܼ ܒܫܡܝܐ ܗ̄ ܒܝܬܐ ܒܢܝܼ ܠܝܼ ܒܫܡܝܐ ܠܘܬܟ: ܝܿܕܥ ܗܼܘܐ ܕܛܒܐ ܗܼܘ ܐܠܗܐ: ܘܥܠܗܕܐ ܫܿܐܠ ܕܢܬܦܪܥ ܒܫܡܝܐ܀ ܓܢܼܒܘ ܗܿܠܝܢ ܕܐܝܼܬ ܠܝܼ ܗ̄ ܡܪ̈ܗܛܐ ܕܝܼܠܝ܀ ܡܿܢܘܼ ܗܢܐ ܗ̄ ܕܡܣܝܒܪ ܐܟܘܬܝ܀ ܐܠܐ ܠܐ ܥܪܝܼܡܝܼܢ ܪ̈ܚܡܝ ܕܡܟܣܝܼܢ܀ ܡܛܠܗܢܐ ܠܐ ܢܪܡܪܡ ܐܢܘܢ ܗ̄ ܐܠܗܐ܀ ܡܛܠܗܢܐ ܠܐ ܢܪܡܪܡ ܐܢܘܿܢ ܗ̄ ܐܠܗܐ܀ ܢܚܫ̈ܟܢ ܗ̄ ܚܫ̈ܟܢ܀ ܣܡܬܢܝ ܛܒܝܼܒܐ ܒܥܡ̈ܡܐ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܗܼܘܐ ܕܐܬܒܩܝܼ܆ ܘܣܒܼܠ ܐܟܼܘܬܝ܇ ܓܘܼܚܟܐ ܕܝܢ ܠܗܘܿܢ ܫܪܟܿܬ ܗ̄ ܠ̈ܫܐܕܐ܀ ܓܗܝܼܪ̈ܢ ܥܝ̈ܢܐ ܕܠܒܐ ܕܕܠܚܼ ܐܢܘܿܢ ܢܣܝܘܿܢܐ ܕܠܐ ܝ݀ܕܥ ܐܢܼܐ ܠܥܠܬܗ܀ ܚܒܝܼܫ ܐܢܼܐ ܘܫܪܟܐ ܗ̄ ܡܛ݀ܠ ܕܟ݀ܠܢܫ ܣܿܒܪ ܕܢܩܡܬܐ ܗܿܝ ܗܕܐ ܕܡܛ݀ܠ ܚܛܗ̈ܐ܀ ܕܘܼܡܪܐ ܕܝܢ ܘܫܪܟܐ ܗ̄ ܠܡܠܐ̈ܟܐ ܕܝܢ ܐܘܿ ܠܙܕܝܼܩ̈ܐ܀ ܙܕܝܼܩܐ ܕܝܢ ܕܐܬܒܩܝܼ ܗ̄ ܐܝܘܿܒ܇ ܠܡܗ̈ܝܡܢܐ ܗ̄ ܗܘܼ ܐܝܘܿܒ܀ ܡܬܼܚܪܝܢ ܐܢܬܘܿܢ ܗ̄ ܡܬܦܠܓܝܼܢ ܐܢܬܘܿܢ ܕܒܘܼܩܝܐ ܗܿܘ ܘܠܘ ܡܣܡ ܒܪܝܫܐ܀ ܒܪܡ ܗܐ ܟܠܟܘܿܢ ܗ̄ ܕܥܡܟܘܿܢ ܒܕܪܫܐ܀","english":"Now behold, in the heavens are my witnesses, the good works and the treasures of alms which I have placed in heaven, like that treasure which you have placed in heaven with God, who is hidden in mystery, as in heaven. Again, a man says: the souls of the afflicted and the righteous who are saved and satisfied. The witnesses to his righteousness are the afflictions of his years which come when he dies: it is known how long he lives. For there is no falsehood with me; for this reason, the stroke of Satan and the demons did not spare me, because they found no falsehood in me. And in their bitterness, under my spirit, are the bitter herbs and sinews which are with the demons. Place, then, my skin with you, he says to God, for now that you have uprooted my skin from the earth, and burned the house and dwelling, place for me in heaven a house; build for me in heaven with you. He knew that God is good, and therefore he asks to be rewarded in heaven. They chose these, for I have my own courses. What is this that he endures like me? But the friends of the covered one do not become angry. For this reason, Job does not exalt himself against God. For this reason, Job does not exalt himself against God. The darknesses are dark. I placed a good man among the peoples, because he was not left behind, and he endured like me; the laughter, however, remained for the demons. The hard eyes of the heart which troubled Job are the help which does not know a man for its cause. Job is bound, and the rest is because everyone thinks that this is the resurrection on account of sins. The wonder, however, and the rest are for the angels or for the righteous. The righteous one who was left behind is Job; for the faithful, he is Job. Job is divided, Job is divided: that is the investigation, and not a placing on the head. Nevertheless, behold, all of you are with you in the discourse.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܝܼܡ̈ܬܐ ܕܒܙܕܩ̈ܬܐ","severity":"info","text":"The phrase 'treasures of alms' (or 'treasures of righteousness') refers to spiritual merits stored in heaven, a concept developed in Syriac ascetical theology.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܪ̈ܪܐ ܘܢܓ̈ܕܐ","severity":"info","text":"The pairing 'bitter herbs and sinews' is unusual; 'sinews' (ܢܓ̈ܕܐ) may be a scribal error for 'gall' (ܡܪܪܐ) or a deliberate metaphor for enduring torment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܿܒ","severity":"info","text":"The passage echoes Job's speeches in the biblical book (e.g., Job 31) where he protests his innocence and demands heavenly reward, though no single verse is quoted verbatim.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܘܼܡܪܐ","severity":"info","text":"The term 'wonder' (ܕܘܼܡܪܐ) here likely refers to the miraculous or angelic realm, a common theme in Syriac commentaries on Job's trials.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܬܼܚܪܝܢ ܐܢܬܘܿܥ ܗ̄ ܡܬܦܠܓܝܼܥ ܐܢܬܘܿܥ","severity":"info","text":"The repetition 'Job is divided, Job is divided' marks a rhetorical climax, emphasizing the interpretive crux of Job's fate as an object of investigation rather than settled doctrine.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܠܟܘܿܥ ܗ̄ ܕܥܡܟܘܿܥ ܒܕܪܫܐ","severity":"caution","text":"The final clause 'all of you are with you in the discourse' is ambiguous: it may address the reader or refer to the assembled interlocutors in the commentary's imagined setting.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the covered one' (ܡܟܣܝܼܥ) is unclear; it may refer to Job or to a hidden divine attribute.","The phrase 'the hard eyes of the heart' (ܓܗܝܼܪ̈ܥ ܥܝ̈ܥܐ ܕܠܒܐ) is syntactically difficult; it may be a corruption or a deliberate paradox."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܐܣܬܼܕܩܘ ܗ̄ ܡܼܢ ܡܠ̈ܝܟܘܿܢ ܐܬܦܠ̈ܓܝ ܡܚܫ̈ܒܬܟܘܿܢ܀ ܠܠܝܐ ܘܐܝܼܡܡܐ ܣܡܼܘ ܗ̄ ܠܗ݀ܘ ܕܡܬܼܒܩܐ ܡܛ݀ܠ ܙܕܝܼܩܘܼܬܐ: ܕܡܛ݀ܠ ܥܘܠܐ ܓܼܕ̈ܫܝ ܠܗ ܗܿܠܝܢ ܐܡܿܪܝܼܢ ܐܢܬܘܿܢ܀ ܐܢܓܝܪ ܡܿܣܝܒܪ ܐܢܼܐ ܗ̄ ܠܡܠ̈ܝܟܘܿܢ ܘܠܐ ܡܿܗܦܟ ܐܢܼܐ܇ ܡܬܼܚܒܫ ܐܢܼܐ ܒܫܘܼܢܩܐ ܐܝܟ ܕܒܫܝܘܿܠ܀ ܒܥܡܛܢܐ ܗ̄ ܕܢܣܝܘܿܢܐ ܠܚܒܿܠܐ ܩܿܪܝܬ ܐܒܐ ܗ̄ ܡܛ݀ܠ ܩܫܝܘܼܬܐ ܕܢܣܝ̈ܘܢܐ ܡܿܣܟܐ ܠܫܪܝܐ ܘܒܿܥܐ ܠܗ܇ ܘܗܿܘ ܕܠܗܿܠܝܢ ܡܿܣܟܐ܆ ܐܝܢܐ ܣܒܪܐ ܦܫܼ܇ ܐܠܐ ܗܿܘ ܕܢܘܼܚܡܐ܇ ܘܗܿܢܐ ܠܐ ܥܕܟܝܠ ܓܿܠܐܼ ܗܼܘܐ܀ ܐܘܿ ܛܒ̈ܬܐ ܕܝܼܠܝ܇ ܚܿܙܐ ܐܢܼܐ ܗ̄ ܕܗܐ ܐܬܓܿܠܙܬ ܡܼܢ ܟ݀ܠܗܝܢ܀ ܡܿܗܦܟ ܥܠܘܗܝ ܒܠܕܕ ܫܘܝܚܐ܀ ܥܕܡܐ ܠܐܡܬܝ ܠܐ ܢܿܐܚ ܗ̄ ܡܼܢ ܡ̈ܠܐ ܕܗܢܐ ܡܣܼܬܟܠ ܐܢܫ܇ ܕܣܘܿܓܐܗܝܢ ܠܐܝܘܿܒ ܡܟܣ̈ܢ܆ ܘܡܢܗܝܢ ܠ̈ܘܛܬܐ: ܘܢܩܡܬܐ ܕܗܿܘܝܐ ܒܪ̈ܫܝܼܥܐ: ܡܛ݀ܠ ܠܐ ܢܡܘܣ̈ܝܘܬܗܘܿܢ ܕܒܐܝܘܿܒ܇ ܐܝܟ ܕܐܣܒܪ ܒܠܕܕ܇ ܕܡܬܼܚܙ̈ܝܢ ܗܼܘ̈ܝ ܒܥܒܿܕܐ: ܘܐܦܢ ܓܝܪ ܓܘܢܝܬܐ ܗܿܝ ܠܘܛܬܐ ܘܢܩܡܬܐ ܠܪ̈ܫܝܼܥܐ܇ ܐܠܐ ܡܛ݀ܠ ܕܒܐܝܘܿܒ ܐܬܚܙ̈ܝܼ ܡܼܢ ܗܿܠܝܢ ܣܓܝ̈ܐܬܐ܀ ܡܛܠܗܕܐ ܠܗ ܐܝܬ ܡܟܣܢܘܼܬܐ܀","english":"They were justified, and your words were divided, your thoughts were divided. Night and day they placed for that which is left because of righteousness; because of iniquity, events happened to him. These things your words said. And I am not able to bear your words, and I am not able to turn back; I am confined in the street as in Sheol. In the depth of the sea, I called you father because of the hardness of the sea, which is able to be loosed and seeks him, and that which is able to these things, what hope is there? But that which is of strength, and this is not yet revealed. Or my good deeds, see that I am now circumcised from all of them. Baldad the boaster turns upon him. Until when will he not cease from the words of this man who understands, that the majority of them are hidden from Job, and from them are curses and the standing of the wicked? Because the foundations of Job are not like Baldad supposed, which are seen in deed; and also indeed that curse and standing are for the wicked, but because in Job they were seen with these many things. Therefore he has concealment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܣܬܼܕܩܘ ܗ̄ ܡܼܢ ܡܠ̈ܝܟܘܿܢ ܐܬܦܠ̈ܓܝ ܡܚܫ̈ܒܬܟܘܿܢ","severity":"info","text":"The opening clause is ambiguous: the passive verb 'they were justified' may refer to Job's words or to the witnesses mentioned in the previous passage. The division of 'words' and 'thoughts' suggests a rhetorical shift to the interlocutors' confusion.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew-derived term for the underworld, used here to intensify the speaker's sense of confinement and despair, paralleling Job's lament.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܥܡܛܢܐ ܗ̄ ܕܢܣܝܘܿܢܐ ܠܚܒܿܠܐ ܩܿܪܝܬ ܐܒܐ","severity":"info","text":"The phrase 'in the depth of the sea, I called you father' echoes Job's cry of abandonment (cf. Job 3:23–24) and may allude to the sea as a symbol of chaos and divine testing.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠܕܕ ܫܘܝܚܐ","severity":"info","text":"Baldad (בִּלְדַּד) is one of Job's three friends, here called 'the boaster' (ܫܘܝܚܐ), a characterization not found in the biblical text but reflecting a later exegetical tradition that amplifies his arrogance.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܛܠܗܕܐ ܠܗ ܐܝܬ ܡܟܣܢܘܼܬܐ","severity":"info","text":"The concluding sentence 'Therefore he has concealment' (ܡܟܣܢܘܼܬܐ) serves as a thematic summary, asserting that Job's hidden virtues justify his suffering, a key argument in Bar Salibi's commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܓܿܠܙܬ ܡܼܢ ܟ݀ܠܗܝܢ","severity":"caution","text":"The phrase 'I am now circumcised from all of them' is textually uncertain; the verb ܐܬܓܿܠܙܬ (passive of 'circumcise') may be a scribal error or a metaphor for separation, but the intended sense is not fully clear.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening clause is ambiguous: it may be Job or the commentator's voice. The phrase 'circumcised from all of them' is textually corrupt or metaphorical, and its exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ܡܿܦܢܐ ܐܝܘܿܒ܆ ܟܕ ܠܐ ܡܼܢ ܡܟܣܢܘܼܬܐ ܕܝܼܠܗܘܿܢ: ܘܡܫܼܬܐܠ ܡܢܗܿ܆ ܘܫܿܐܠ ܟܕ ܐܡܿܪ܆ ܚܘܼܢܘܼܢܝ ܚܘܼܢܘܼܢܝ܇ ܐܘܿܟܝܼܬ ܕܢܬܪܚܡܘܢܼ ܥܠܘܗܝ܇ ܘܠܐ ܢܠܐܘܢܝܗܝ ܘܢܥܝܼܪܘܢ ܠܪܘܓܙܗ ܒܡ̈ܠܐ ܡܟܣܢ̈ܝܬܐ܆ ܘܡܿܘܣܦ ܘܡܿܣܟܐ ܕܢܬܟܼ̈ܬܒܢ ܡ̈ܠܐ ܕܝܼܠܗ ܗ̄ ܒܕܝܿܕܥ ܗܼܘܐ ܕܠܘ ܐܝܟ ܕܐܣܒܼܪܘ ܪ̈݀ܚܡܘܗܝ ܡܛ݀ܠ ܚܛܗܘ̈ܗܝ ܡܬܼܢܓܕ ܗܼܘܐ: ܫܪܝܪܐ ܗܼܘܬ݀ ܓܝܪ ܠܘܬܗ: ܕܡܬܒܚܪܘܼ ܡܬܼܒܚܪ ܗܼܘܐ ܘܡܛܠ ܗܕܐ ܒܿܥܐ ܗܼ،ܐ ܕܢܬܼܟ̈ܬܒܢ ܡ̈ܠܘܗܝ ܒܕܝܿܕܥ ܗܼܘܐ ܕܒܿܬܪ ܩܠܝܼܠ ܗܦ̈ܟܢ ܠܗ ܩܕܡ̈ܝܬܐ: ܬܟܝܼܠ ܗܼܘܐ ܓܝܪ ܥܠ ܣܒܪܐ܇ ܒܕܝܿܕܥ ܗܼܘܐ ܕܛܒܐ ܗܼܘ ܘܟܐܢܐ ܐܠܗܐ: ܘܟܕ ܠܐ ܚܫܝܼܫ ܗܼܘܐ ܒܗܿܠܝܢ ܕܡܬܼܐܡܪ̈ܢ ܗܼܘ̈ܝ ܡܼܢ ܪ̈ܚ݀ܡܘܗܝ: ܕܣܼܥܪ ܐܢܝܢ ܐܘܿ ܐܬܼܚܫܒ ܘܡܛܠܗܕܐ ܨ݀ܒܐ ܗܼܘܐ ܕܢܬܼܟ̈ܬܒܢ ܗܿܠܝܢ ܕܐܡܿܪ. ܕܐܝܟܢܐ ܕܐܡܬܝ ܕܢܿܦܩ ܗܼܘܐ ܡܼܢ ܢܣܝܘܿܢܐ: ܢܬܥܗܕܘܢ ܪ̈݀ܚܡܘܗܝ ܠ̈ܡܠܘܗܝ: ܘܢܕܥܘܢܼ ܕܫܪܝܪ ܗܼ، ܘܗܼܢܘܿܢ ܕܓ̈ܠܐ܇ ܘܕܬܕܥ ܫܪܪܐ ܕܗܕܐ܇ ܗܼ، ܘܗܼܢܘܿܢ ܕ̈ܠܐ: ܘܕܬܕܥ ܫܪܪܐ ܕܗܕܐ܇ ܗܐ ܡܿܘܣܦ ܘܐܡܿܪ܀ ܕܝ݀ܕܥ ܐܢܼܐ ܓܝܪ ܕܕܠܐ ܣܘܦܐ ܗܘ ܗ̄ ܐܠܗܐ ܕܠܐ ܡܣܼܬܝܟ ܘܠܐ ܡܬܕܪܟܝܼܢ ܕܝܼܢ̈ܘܗܝ: ܘܠܐ ܡܬܝܼ݊ܥ ܥܘܼܡܩܐ ܕܡܕܒܪܢܘܼܬܗ܀ ܕܢܫܪܝܢܝ ܥܠ ܐܪܥܐ: ܗ̄ ܕܢܗܦܟ ܠܝܼ ܩܕܡܝ̈ܬܐ܀ ܘܡܩܝܼ̱ ܠܡܫܟܐ ܕܝܼܠܝ ܗ̄ ܠܦܓܪܐ ܗܿܘ ܕܗܿܠܝܢ ܟܿܠܗܘܿܢ ܐܘܠ̈ܨܢܐ ܣܝܒܪ: ܟܕ ܡܢܝܼ̇ ܠܗ ܡܼܢ ܟܐܒ̈ܐ ܘܟܘܼܪ̈ܗܢܐ ܘܢܣܝ̈ܘܢܐ܇ ܐܢܕܝܢ ܘܢܣܼܒ ܐܢܫ ܠܗܿܠܝܢ: ܥܠ ܩܝܡܬܐ ܐ̱ܚܪܬܐ ܠܐ ܦܿܐܕ ܡܼܢ ܫܪܪܐ܀","english":"Job answered, without the covering that belonged to him, and he asked him, and he asked when he said, “My friends, my friends, perhaps you have had mercy on me, and you have not left me, and you have stirred up his anger with covered words.” And he adds and says, “Let my words be written down,” for he knew that it was not as his friends had supposed because of his sins that he was being judged. For it was true in his regard that he was being tested, and because of this he was asking that his words be written down, for he knew that after a little while the former things would be changed. For he was relying on hope, for he knew that God is good and merciful. And when he was not distressed by those things that were being said by his friends, whether he had done something or thought something, because of this he wanted those things that he said to be written down, so that when he came out with the answer, his friends would remember his words and know that he was true and they false, and so that the truth of this, that he was true and they false, might be known. Behold, he adds and says, “For I know that God is without end, whose judgments are not to be turned aside nor comprehended, and the depth of his governance is not to be fathomed.” “That which was established on the earth, that which turned my former things.” And he stands up to the trial that belongs to him, to that body which endured all these afflictions, when it was brought to him with pains and diseases and answers, and he took and bore these things. Concerning another resurrection he did not fear with truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܟܣܢܘܼܬܐ","severity":"info","text":"The phrase 'without the covering that belonged to him' likely refers to Job's loss of his protective status or rhetorical concealment, not a literal garment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܚܡܘܗܝ","severity":"info","text":"The Syriac term 'rḥmwhy' (his friends) is used consistently for Job's companions, not for divine mercy, though the root also means 'mercy'.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܼܢ̈ܘܗܝ","severity":"info","text":"The phrase 'whose judgments are not to be turned aside' echoes Job 12:3 (Peshitta), where Job speaks of God's inscrutable judgments.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܝܡܬܐ ܐ̱ܚܪܬܐ","severity":"info","text":"The mention of 'another resurrection' reflects Syriac theological discourse on bodily resurrection, possibly contrasting Job's present trials with eschatological hope.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܿܘܣܦ ܘܐܡܿܪ","severity":"info","text":"The repeated formula 'he adds and says' marks a structural division, introducing Job's direct speech as a new rhetorical unit within the commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܬܼܟ̈ܬܒܢ","severity":"caution","text":"The verb 'let be written' may be a scribal error or variant; the expected form would be ܕܢܬܼܟ̈ܬܒܢ (let them be written), but the text shows a possible haplography.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without the covering that belonged to him' is ambiguous: it may refer to Job's loss of rhetorical disguise or to his physical state. The reading taken is that it denotes loss of protective status.","The clause 'concerning another resurrection he did not fear with truth' is syntactically ambiguous; it may mean Job did not fear the truth about resurrection, or that he did not fear with certainty. The reading taken is that Job lacked fear regarding a future resurrection."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܡܼܢ ܡܪܝܐ ܠܝܼ ܗܿܠܝܢ ܗ̄ ܝ݀ܕܥ ܐܢܼܐ ܕܡܪܝܐ ܒܩܼܢܝ܇ ܘܡܬܼܬܟܼܠ ܐܢܼܐ ܕܐܚܿܙܐ ܒܥܝ̈ܢܐ ܡܬܼܝܕܥ̈ܢܝܬܐ ܕܒܘܼܩܝܐ ܗܘ ܗܢܐ܇ ܘܠܘ ܢܩܡܬܐ܆ ܘܟ݀ܠܗܝܢ ܝܿܕܥ ܐܢܼܐ ܕܡܫܡܠܝܢ ܠܝܼ ܒܥܘܼܒܐ ܐܝܟ ܕܒܫܪܪܐ ܓܝܪ ܕܫܘܼܡܠܝܐ ܕܙܕܝܼܩܐ ܕܒܡܝܬܪܘܬܐ ܘܒܚܘܼܒܐ ܕܐܠܗܐ ܒܘܼܩܝܐ ܕܒܢܣ̈ܝܘܢܐ܇ ܗܕܐ ܕܠܘܬ ܓܡܝܼܪܘܬܐ ܡܥܠܝܐ܆ ܘܠܥܘܼ̈ܒܐ ܐ̈ܠܗܐ ܡܡܛܝܐ: ܗܿܢܘܿܢ ܕܡܪܝܐ ܥܘܼܒܗ ܕܐܒܪܗܡ ܡܿܫܡܗ ܠܗܘܢܿ܀ ܐܢܕܝܢ ܐܡܿܪܝܼܢ ܐܢܬܘܿܢ ܕܡܢܐ ܢܐܡܪ ܩܕܡܘܗܝ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܝܿܕܥܝܼܢ ܐܢܬܘܿܢ ܠܟܣܝܘܼܬ ܕܥܠܬܐ ܕܡܚܘܿܬܐ ܕܝܼܠܝ: ܕܝܿܢܝܼܢ ܐܢܬܘܿܢ ܕܝܢ ܠܗ݀ܝ ܕܡܬܼܚܙܐ ܘܠܐ ܝܿܕܥܝܼܢ ܐܢܬܘܿܢ ܡܢܐ ܐܡܿܪܝܼܢ܀ ܐܣܬܪܕܘ ܡܼܢ ܬܚܦܝܼܬܐ ܗ̄ ܕܚܠܘ ܡܼܢ ܡܕܡ ܕܟܿܣܐܼ܇ ܘܠܐ ܬܕܘܼܢܘܢܼ ܥܠ ܗܘܿ ܡܐ ܕܠܐ ܝܿܕܥܝܼܢ ܐܢܬܘܿܢ ܠܥܠܬܗ ܕܕܠܡܐ ܠܐ ܢܗܼܘܐ ܐܝܟ ܕܡܣܒܪܝܼܢ ܐܢܬܘܿܢ ܘܬܬܚܝܒܘܢܼ܀ ܦܘܼܢܝܐ ܕܨܘܦܪ ܕܒܗ ܡܿܒܕܩ ܥܠ ܦܘܪܥܢܐ ܕܗܿ،ܐ ܠܪ̈ܫܝܼܥܐ ܒܗܢܐ ܥܠܡܐ܇ ܟܕ ܒܐܝܘܿܒ ܟܿܫܛ ܗܼ،ܐ ܠ̈ܡܠܘܗܝ܇ ܘܠܗ ܡܿܨܚܐ ܗܼܘܐ܇ ܕܡܛܠܗܐ ܠܡ ܐܬܼܝ̈ ܥܠܝܟ ܗܿܠܝܢ ܡܛ݀ܠ ܪܘܼܫܥܟ܀ ܘܒܫܘܼܪܝ ܡܠ̈ܘܗܝ ܐܡܿܪ܆ ܣܿܒܪ ܕܡܿܗܦܟ ܘܫܪܟܐ ܗ̄ ܠܐ ܣܿܒܪ ܗܼܘܝܬ ܕܗܿܠܝܢ ܕܡܬܼܚ̈ܙܝܢ ܒܟ ܠܘ ܒܟܐܢܘܼܬܐ ܫܒܼܩ ܐܠܗܐ ܕܢܗܼܘ̈ܝܢ ܒܟ܇ ܐܠܐ ܡܛ݀ܠ ܒܘܼܩܝܐ: ܡܫܟܚ ܐܢܬ ܕܝܢ ܕܐܦ ܠܫܪܟܐ ܕܡ̈ܠܘܗܝ ܡܛ݀ܠ ܪ̈ܫܝܼܥܐ ܬܣܒ ܐܢܝܢ܇ ܥܠ ܕܝܼܢܐ ܐܚܪܝܐ ܘܒܘܼܛܠܐ ܕܪܘܫܥܐ ܟܘܿܠܢܝܐ ܘܓܠܝܼܙܘܬܐ ܕܡܼܢ ܒܘܼܣܡܐ ܕܒܡܠܟܘܼܬܐ ܕܬܕܥ ܐܢܝܢ ܕܡܛ݀ܠ ܢܩܡܬܐ ܕܒܪ̈ܫܝܼܥܐ ܐܝܬܝܗܿ ܡܠܬܐ ܕܨܘܦܪ: ܗܐ ܡܿܦܢܐ ܠܗ ܐܝܘܒ ܘܐܡܿܪ܀","english":"The Lord knows me, that I am of the Lord’s testing, and I am confident that I shall see the well-known signs of the testing that is, and not the standing, and all the Lord knows that I am completed in the depth as in truth, for the completion of the righteous is in virtue and in the love of God, the testing of the senses, this which leads to perfection, and reaches the divine depths. That is the depth of Abraham’s Lord is named. Now you say that what he said before him is because you do not know the covering of the cause of the blow that is mine. You see this which is seen, and you do not know what you say. Be silent from the covering, fear from something that hides, and do not add concerning that which you do not know the cause of, lest it not be as you suppose and you be confuted. Zophar’s answer, in which he demonstrates the punishment of the wicked in this world, while in Job it is fitting to his words, and he was able, that because of this, these have not come upon you because of your wickedness. And at the beginning of his words he said, “I thought that the turning and the rest would not be, that these which are seen in you, God would not leave to happen in you because of weeping, but because of testing.” You, however, can take the rest of his words also concerning the wicked, concerning the last judgment and the abolition of wickedness, the totality and the hiddenness which with the sweetness of the kingdom you will know that because of the standing of the wicked, Zophar’s word is. Behold, Job answers him and says.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܘܼܩܝܐ","severity":"info","text":"The Syriac term ܒܘܼܩܝܐ (buqyā) is used repeatedly in this passage, meaning 'testing' or 'trial'. It is a key theological concept in the commentary, referring to Job's ordeal as a divine test rather than punishment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܒܗ ܕܐܒܪܗܡ","severity":"info","text":"The phrase 'depth of Abraham’s Lord' (ܥܘܼܒܗ ܕܐܒܪܗܡ) alludes to God's revelation to Abraham, possibly referencing Genesis 18 or the broader tradition of Abraham as a model of faith under trial.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Zophar's answer","severity":"info","text":"Dionysius bar Salibi interprets Zophar's speech as demonstrating the punishment of the wicked in this world, a common theme in Syriac exegesis that emphasizes divine justice in the temporal realm.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܫܘܼܪܝ ܡܠ̈ܘܗܝ","severity":"info","text":"The phrase 'at the beginning of his words' (ܘܒܫܘܼܪܝ ܡܠ̈ܘܗܝ) marks a structural division, introducing a quotation from Zophar that the commentator then expounds.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"testing of the senses","severity":"info","text":"The concept of 'testing of the senses' (ܒܘܼܩܝܐ ܕܒܢܣ̈ܝܘܢܐ) reflects a reception of ascetic and mystical traditions in Syriac Christianity, where sensory experience is seen as part of spiritual purification.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܬܕܘܼܢܘܢܼ","severity":"caution","text":"The verb ܬܕܘܼܢܘܢܼ (tadwʿwʿ) is uncertain; it may be a variant of ܬܕܘܼܥ (tadwaʿ, 'you know') or a scribal error. The translation 'do not add' follows a conjectural reading.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܐ ܬܕܘܼܢܘܢܼ' is ambiguous; it may be a corruption of 'you know' or a different verb. The reading 'do not add' is adopted based on context.","The reference to 'depth of Abraham’s Lord' could be an allusion to a specific biblical passage or a broader typological tradition; the exact referent is not specified."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܫܡܥ ܠ̈ܡܠܐ ܕܝܼܠܝ ܗ̄ ܒܗܿܠܝܢ ܡܿܘܕܥ ܐܝܘܿܒ܆ ܕܗܐ ܪ̈ܫܝܼܥܐ ܣܓ̈ܝܐܐ ܗܘܼܘ ܒܥܠܡܐ ܘܠܐ ܓܼܕܫ ܠܗܘܢܿ ܡܕܡ ܐܝܟ ܐܝܠܝܢ ܕܐܡܼܪܬ: ܐܠܐ ܡܝܼܬܘ ܟܕ ܟܗܝܼܢܝܼܢ ܐܟܡܐ ܕܬܢܝܿܬ: ܘܐܦ ܡܙܡܪܢܐ ܠܗܕܐ ܟܬܼܒ: ܘܡܢܐ ܗܿܝ ܥܠܼܬܐ ܕܠܝܼ ܠܚܘܕܝ ܡܛ݀ܠ ܪܘܫܥ ܕܝܼܠܝ܇ ܐܬܚܙܝܼ ܐܠܗܐ ܕܡܬܼܢܩܡ ܡܢܝ܇ ܘܢܫܒܘܿܩ ܠܐܚܪ̈ܢܐ܆ ܡܕܝܢ ܟܕ ܗܕܐ ܗ݀ܟܢ ܗܝ ܐܝܬ ܗܼܘ ܡܕܡ ܕܟܿܣܐܼ ܡܢܟܘܿܢܙ܇ ܕܐܢܬܘܢܿ ܠܐ ܝܿܕܥܝܼܢ ܐܢܬܘܢܿ ܠܗ: ܘܠܿܐܛ ܒ݀ܬܪܟܢ ܠܪ̈ܫܝܼܥܐ ܟܕ ܒܿܥ ܠܢܩܡܬܐ ܕܡܢܗܘܿܢ ܘܐܦܢ ܒܥܠܡܐ ܗܢܐ ܡܝܼܬܘ ܟܕ ܟܗܝܼܢܝܼܢ ܐܠܐ ܢܛܝܼܪܐ ܗܿܝ ܠܗܘܢ ܗܕܐ܆ ܡܼܢ ܗܪܟܐ ܡܣܼܬܟܠ ܐܢܫ ܕܣ̈ܓܝܐܐ ܪ̈ܫܝܼܥ ܐܝܬ ܒܥܠܡܐ ܗܢܐ ܕܠܐ ܢܦܩܼܬ݀ ܒܗܘܿܢ ܦܘܼܪܥܢܘܼܬܐ ܠܥܒܿܕܐ܀ ܗܿܟܢܐ ܘܙܕܝܼܩ̈ܐ ܣܓ̈ܝܐܐ ܐܝܬ܇ ܕܡܬܛܪܦܝܼܢ ܒܗܿܠܝܢ ܚ̈ܝܐ ܟܕ ܠܚ̈ܝܐ ܐܚܪ̈ܢܐ ܢܛܝܼܪ ܗܼܘ ܦܘܼܪܥܢܗܘܿܢ ܘܐܢ ܗܕܐ ܠܘ ܗ̣ܿܢ ܗܿܝ: ܙܕܩ ܕܗܪܟܐ ܢܬܦܪܥܘܼܢ ܪ̈ܫܝܼܥܐ ܘܐܦ ܙܕܝܼܩ̈ܐ: ܘܐܦ ܬܘܼܒ ܠܫܪܪܐ ܕܐܝܠܝܢ ܕܐܬܼܡܪ̈ܝ ܕܗܿܟܢܐ ܐܢܝܢ܀ ܡܿܘܣܦ ܐܝܘܿܒ ܘܐܡܿܪ: ܕܐܚܪܢܐ ܡܿܐܬ ܡܼܢ ܡܪܝܪܘܼـܐ ܕܢܦܫ ܘܫܪܟܐ܀","english":"Hear my words, O Lord, Job says, for there were many wicked in the world and nothing happened to them like what I have said; but they died in their wickedness as they lived. And the Psalmist also wrote this: and what is the reason that I alone, because of my wickedness, have seen God who is angry with me, and He leaves others alone? For if this is so, there is something hidden from you, that you do not know it. And you do not pursue the wicked when you seek the resurrection of their dead, and even in this world they die in their wickedness, but this is preserved for them. From here it is understood that many wicked are in this world, and no punishment for their deeds comes upon them. Thus also there are many righteous who are tormented in this life while their reward is preserved for another life. And if this were not so, it would be right that here the wicked and also the righteous be rewarded. And again, for the truth of what I have said, that it is so, Job adds and says: that another died with bitterness of soul and the rest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܡܙܡܪܢܐ ܠܗܕܐ ܟܬܼܒ","severity":"info","text":"The phrase 'the Psalmist also wrote this' likely refers to a specific psalm (e.g., Psalm 73 or 88) where the psalmist questions why the wicked prosper, a common theme in wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪܥܢܘܼܬܐ","severity":"info","text":"The Syriac term ܦܘܼܪܥܢܘܼܬܐ (puʿrʿānūtā) means 'punishment' or 'retribution,' here used in the context of divine justice for the wicked and reward for the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܛ݀ܠ ܪܘܫܥ ܕܝܼܠܝ","severity":"info","text":"The commentary reflects a theodicy debate common in Syriac exegesis: why the wicked suffer no immediate punishment while the righteous are tormented, with resolution deferred to the afterlife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܿܘܣܦ ܐܝܘܿܒ ܘܐܡܿܪ","severity":"info","text":"The passage concludes with a formulaic transition: 'Job adds and says,' signaling a new quotation from the biblical book, typical of Bar Salibi's commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫܪܟܐ","severity":"caution","text":"The final phrase 'and the rest' (ܘܫܪܟܐ) may indicate a textual lacuna or abbreviation in the Syriac manuscript, as the English draft omits it, suggesting the commentary may be incomplete here.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Psalmist' is not specified; it may refer to a specific psalm or a general sapiential tradition.","The phrase 'and the rest' (ܘܫܪܟܐ) could be a scribal note or a genuine part of the commentary, but its abruptness suggests possible truncation."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ܒܦܫܝܼܛ ܗܢܐ ܢܡܘܼܬ ܒܢܦܫ ܡܪܝܼܪܐ܇ ܟܕ ܐܟܿܠ ܘܠ ܡܕܡ ܛܒܐ܇ ܐܟܚܕ ܕܝܢ ܘܥܠ ܬܪܥܐ ܫܿܟܒܝܼܢ ܗ̄ ܙܕܝܼܩ̈ܐ ܘܪ̈ܫܝܼܥ: ܒܝܕ ܡܘܬܐܪ: ܘܡܿܟܣ ܠܗܘܿܢ ܡܛ݀ܠ ܡܪܚܡܢܘܼܬܗܘܿܢ ܕܥܠܘܗܝ܇ ܕܐܡܼܪܘ ܠܗ ܕܡܛ݀ܠ ܪܘܫܥܗ ܐܬܼܦܪܥ܆ ܡܿܠܦ ܠܗܘܿܢ ܕܢܫܐܠܘܢܼ ܠܥܒܪ̈ܝ ܐܘܼܪܚܐ ܘܐܬܪ̈ܘܗܘܢܿ ܠܐ ܐܫܬܘܕܥܬܟܘܢ ܗ̄ ܠ̈ܟܐܢܐ ܘܠܙܕܝܼܩ̈ܐ ܕܗܘܼܘ ܒܥܠܡܐ܆ ܘܢܒ̈ܝܐ ܬܘܼܒ ܕܥܬܝܼܕܝܼܢ ܕܢܩܘܼܡܘܢܼ ܡܛ݀ܠ ܚܝ̈ܐ ܘܦܘܼܪܥܢܐ ܕܒܥܠܡܐ ܕܥܬܝܼܕ ܐܬܼܛܪܦܘ ܒܥܠܡܐ ܗܢܐ ܕܠܗ ܡܿܫܡܗ ܐܘܪܚܐ܇ ܘܐܟܘܬܗܘܢܿ ܐܦ ܪ̈ܫܝܼܥ ܕܠܐ ܐܬܦܼܪܥܘ: ܘܡܼܢ ܗܕܐ ܕܡܬܼܚܙܝܐ ܒܥܠܡܐ ܗ̄ ܛܘܼܪܦܐ ܕܙܕܝܼܩ̈ܐ܇ ܘܠܐ ܦܘܼܪܥܢܘܼܬܐ ܕܪ̈ܫܝܼܥܐ: ܐܣܬܟܠܘ ܕܠܘ ܒܥܠܡܐ ܗܢܐ ܗܿܘ ܐܕܝܼܢܐ ܐܠܐ ܠܕܝܼܢܐ ܕܥܬܝܼܕ ܢܛܝܼܪ ܗܼܘ ܦܘܼܪܦܢܐ ܕܗܿܠܝܢ: ܗܿܘ ܕܠܗ ܡܿܫܡܗ ܝܘܡܕܐܒܕܢ ܘܕܬܒܪܐ ܘܕܪܘܓܙ ܒܕܠܐ ܐܬܼܦܪܥܘ ܗܪܟܐ ܒܕܐܙܠܼܘ ܠܩܒܪ̈ܐ ܬܪ̈ܝܗܘܢ܇ ܪ̈ܫܝܼܥ ܘܙܕܝܼܩ̈ܐ܇ ܐܠܐ ܢܛܝܼܪܝܼܢ ܗ݀ܝܢ ܠܫܘܼܢܩܐ: ܗܿܘ ܕܓܕܫܐ ܩܿܪܐ ܠܗ ܣܘܼܚܐ܇ ܗ݀ܢܘܢ ܕܝܢ ܠܒܘܣܡܐ: ܐܢܿܐ ܕܝܢ ܘܗܿܫܐ ܡܿܫܐܠ ܐܢܼܐ ܥܠܗܕܐ ܕܡܬܼܚܙܝܐ ܒܥܠܡܐ ܐܦ ܠ̈ܢܒܝܐ ܘܠܟܬܒ̈ܝܗܘܢܿ ܘܠܐܘܢܓܠܝܘܢ܇ ܘܡܢܗܘܢܿ ܝ݀ܠܦ ܐܢܼܐ ܠܫܘܼܪܐ ܕܗܿܠܝܢ ܕܡܬܼܚܙ̈ܝܢ ܒܥܠܡܐ: ܘܡܼܢ ܗܿܠܝܢ ܘܡܼܢ ܗܘܿ ܡܫܼܬܪܪ ܐܢܼܐ ܕܐܘܪܚܐ ܗܘ ܕܥܠܡܐ ܗܢܐ: ܕܠܘܬ ܐܬܪܐ ܐܚܪܢܐ ܡܿܡܛܐ: ܗܘܿ ܕܒܗ ܗܘܼ ܗܿܘܝܐ ܦܘܼܪܥܢܘܼܬܐ: ܡܛܠ ܕܗܢܐ ܥܠܡܐ ܕܦܘܼܪܠܚܢܐ ܗܿܘ: ܘܐܦ ܕܒܘܼܩܝܐ ܕܒܦܘܼܪܠܚܢܐ: ܘܙܕܩ ܕܒܥܠܡܐ ܐܚܪܢܐ ܢܩܘܼܡ ܕܦܘܼܪܥܢܐ: ܐܝܟ ܕܡܣܟ̈ܠܢ ܡ̈ܠܐ ܕܝܐܘܿܒ ܘܕܢܒ̈ܝܐ ܘܕܚܿܕܬܐ܀","english":"In the Peshitta, this is the death of a bitter soul, when he eats nothing good. Likewise, the righteous and the wicked lie down at the door. By means of death, and he is punished because of the mercy of those who are upon him, who said to him that because of his wickedness he was punished. He teaches them that they asked the passersby, and their regions were not known to you, the afflicted and the righteous who were in the world. And also the prophets who are destined to arise because of the life and punishment of the world that is destined, they were broken in this world which is called a passage. And likewise the wicked who were not punished. And from this which is seen in the world, the breaking of the righteous and not the punishment of the wicked, they understood that not in this world is that judgment, but for the judgment that is destined, the punishment of these is preserved. That which is called the Day of Judgment and of destruction and of wrath, because they were not punished here when they both went to the graves, the wicked and the righteous, but these are preserved for the market. That which chance calls a feast, but this is for consolation. But now Job asks concerning this which is seen in the world, also concerning the prophets and their books and the Gospels, and from them he learns concerning the wall of these which are seen in the world. And from these and from that which is established, he learns that the passage is that of this world, which leads to another place, that in which punishment occurs, because this world is that of separation, and also of selection in separation, and it is fitting that in another world punishment should occur, as the words of Job and of the prophets and of the New Testament make clear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܪܚܐ","severity":"info","text":"The Syriac term ܐܘܪܚܐ (ʾurḥā) means 'way, passage, journey'. Bar Salibi uses it to characterize this world as a transient passage leading to another place of judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܡܕܐܒܕܢ ܘܕܬܒܪܐ ܘܕܪܘܓܙ","severity":"info","text":"The phrase 'Day of Judgment and of destruction and of wrath' echoes biblical apocalyptic language, particularly the Syriac New Testament (e.g., Revelation) and Old Testament prophetic books, though no single verse is cited.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܪܠܚܢܐ","severity":"info","text":"The term ܦܘܼܪܠܚܢܐ (purrāḥā) means 'separation' or 'division'. Bar Salibi describes this world as a place of separation and selection, a theological concept common in Syriac ascetical and eschatological thought.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative section where Job's complaint is answered by an eschatological argument. Bar Salibi moves from Job's personal lament to a universal principle of delayed punishment, citing prophets and the New Testament.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the righteous and wicked alike die but are preserved for a future judgment parallels Syriac patristic interpretations of Job, e.g., in Ephrem and Narsai, who also emphasize the provisional nature of this world.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's reference to 'the prophets and their books and the Gospels' shows his integration of Old and New Testament authorities, typical of Syriac commentary tradition, to support a unified eschatological reading of Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܦܫܝܼܛ ܗܢܐ' could be read as 'in the Peshitta, this is' or as a textual variant; the English draft takes it as a reference to the Peshitta version. The identity of 'the passersby' (ܠܥܒܪ̈ܝ ܐܘܼܪܚܐ) is unclear—possibly a reference to travelers or a metaphor for transient humans."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ܒܿܬܪ ܗܿܠܝܢ ܡܿܟܣ ܠܗ ܐܠܝܦܙ ܓܠܝܐܝܬ: ܕܠܘ ܐܝܟ ܕܣܒܼܪܬ ܒܘܼܩܝܐ ܐܢܝܢ ܗܿܝܢ܆ ܐܠܐ ܦܘܼܪܥܢܐ ܕܚܛ̈ܗܐ܇ ܘܡܿܪܬܐ ܠܗ ܕܐܢ ܬ݀ܐܒ ܡܬܼܩܒܠ: ܘܒܬܪܟܢ ܡ݀ܦܢܐ ܐܝܘܿܒ܆ ܒܕܝ݀ܕܥ ܕܙܟܝܐ ܗܿܘ: ܘܡܿܣܟܐ ܕܐܠܘܼ ܡܿܡܠܠ ܗܼ،ܐ ܥܡܗ ܐܠܗܐ ܐܘܿ ܕܪܫ܇ ܡ݀ܦܢ ܗܼ،ܐ ܠܗ܇ ܘܐܠܘܼ ܚܿܙܐ ܗܼܘܐ ܠܗ ܐܘܿ ܐܬ݀ܐ ܗܼ،ܐ ܠܘܬܗ: ܟܒܪ ܙ݀ܟܐ ܗܼ،ܐ ܘܡܬܬܪܝܼܡ ܗܼܘܐ ܡܢܗ ܪܘܓܙܐ: ܐܠܐ ܠܐ ܡܬܼܕܪܟ ܐܠܗܐ ܘܠܐ ܡܬܼܚܙܐ܇ ܒܪܡ ܐܡܼܪ ܕܝܿܕܥ ܕܢܛܪ ܢܡܘܣ̈ܘܗܝ ܘܠܐ ܠܡ ܐܥܘܿܠܬ܆ ܐܠܐ ܠܐ ܡܨܝܐ ܕܐ݀ܕܘܢܼ ܠܩܘܼܒܠܗ. ܒܕܪܡܝܼܢ ܐܢܘܿܢ ܕܝܼܢ̈ܘܗܝ ܡܢܝ: ܒܪܡ ܐܡܿܪ ܥܿܘ̈ܠܐ ܣܓ̈ܝܐܐ ܠܐ ܐܬܼܦܪܥܘ ܒܥܠܡܐ ܗܢܐ ܡܢܗ: ܘܐܢܿܐ ܕܠܐ ܐܥܘܠܿܬ ܡܛܠܡܢܐ: ܘܟܕ ܬܢܿܐ ܠܐܝܠܝܢ ܕܣܥܼܪܘ ܪ̈ܫܝܼܥܐ ܠ݀ܐܛ ܠܗܘܿܢ܀ ܒܠܕܕ ܡܿܗܦܟ ܥܠܘܗܝ ܘܐܡܿܪ: ܕܠܝܬ ܡܕܡ ܒܒܪܝܼܬܐ ܕܩܿܐܡ ܠܘܼܩܒܠ ܐܠܗܐ: ܡܛ݀ܠ ܚܝܠܗ: ܘܐܝܟܢ ܐܡܿܪ ܐܢܬ ܕܡܿܨܐܼ ܗܘܝܬ ܕܐܡܿܠܠ ܠܘܬܗ ܘܐܙܿܟܐ. ܐܝܘܿܒ ܡܿܦܢܐ ܘܬܢܿܐ ܠܓܒܪ̈ܘܬܐ ܕܐܠܗܐ ܘܡܿܚܘܐ ܕܝܿܕܥ ܠܗ ܝܬܝܼܪ ܡܼܢ ܒܠܕܕ܇ ܐܠܐ ܗܿܘ ܕܗܿܟܢܐ ܥܫܝܼܢ ܘܓܢ̱ܒܪ: ܟܐܢܐ ܗܿܘ ܘܠܐ ܚܕ ܦܬܓܡ ܕܒܝܼܫ ܐܫܬܼܡܥ ܥܠܘܗܝ ܐܠܐ ܕܐ݀ܢ ܟܐܢܐܝܬ܀ ܬܘܼܒ ܠܡܿܢܘܼ ܡܿܚܝܒ ܐܢܬ܇ ܗܕܐ ܠܒܠܕܕ ܐܡܿܪ܀ ܗܿܘ ܕܚܝܠܐ ܕܝܼܠܗ ܣܿܓܝܼ ܗ̄ ܕܐܠܗܐ܀ ܠܡܿܢܘܼ ܡܠܼܟܬ ܗܿܞ ܘܐܦܠܐ ܬܘܼܒ ܡܨܝܬ ܕܬܡܼܠܘܿܟ ܠܐܠܗܐ: ܘܠܐ ܕܬܗܼܘܐ ܐܝܟ ܐܠܗܐ܇ ܐܠܐ ܢ݀ܩܦ ܐܢܬ ܐܠܗܐ܀ ܡܛ݀ܠ ܬܘܩܦܐ ܕܚܝܠܗ ܠܡܿܢܘܼ ܐܘܕܥܬ ܗ̄ ܘܠܐ ܐܢܫ ܝ݀ܠܦ ܡܢܟ: .ܘܐܝܟܢܐ ܨ݀ܒܐ ܐܢܬ ܕܬܗܼܘܐ ܠܝܼ ܡܠܦܢܐ: ܐܢܓܝܪ ܝ݀ܕܥ ܐܢܼܐ ܒܗܿܠܝܢ ܕܐܠܗܐ ܕܪܘܪ̈ܒܢ ܡܼܢ ܗܿܠܝܢ ܕܐܡܼܪܬ ܕܠܡܐ ܡܠ̈ܟܐ ܡܬܬܘܠܕܝܼܢ ܠܬܚܬ ܡܼܢ ܡܝ̈ܐ ܘܕܫܒ̈ܒܐ ܕܝܼܠܗܘܢܿ܀","english":"After these things, Eliphaz openly rebukes him: that it is not, as you supposed, a trial of endurance, but rather the punishment for his sins. And he says to him that if he would repent, he would be accepted. And after this, Job answers, knowing that he is victorious. And he shows that if God had spoken with him or revealed himself, or if he had seen him or come to him, he would certainly have conquered and been exalted over him in wrath. But God is not apprehended nor seen. Yet he says that he knows that he keeps his laws and does not commit iniquity, but he is not able to contend against him. In the matter of the sins of his sons, however, he says that many wicked men have not been punished in this world because of him, and that there is no iniquity in that. And when he comes to those things which the wicked have done, he laments for them. Bildad turns upon him and says: There is nothing in creation that can stand against God, because of his power. And how can you say that you were able to speak with him and conquer? Job answers and confesses the mighty deeds of God, and shows that he knows him more than Bildad, but that he who is thus strong and mighty is compassionate and not one evil word is heard about him, except that he is compassionate. Again, \"to what are you likening?\" this he says to Bildad. That one whose power is great is God. To what are you likening him? And you are not able again to liken God, nor to be like God, but you are contending with God. Because of the strength of his power, to what have you likened him? And you have not yet learned from him. And how do you wish that I should be a teacher? I have not yet learned these things about God which are greater than those which you have said, that perhaps kings are born beneath the waters and of the neighbors which are his.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܿܬܪ ܗܿܠܝܢ ܡܿܟܣ ܠܗ ܐܠܝܦܙ ܓܠܝܐܝܬ","severity":"info","text":"Bar Salibi summarizes Eliphaz’s speech as an open rebuke, shifting from the previous passage’s focus on death to a direct accusation of sin.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܿܟܣ","severity":"info","text":"The verb ܡܿܟܣ (reproves/rebukes) is a technical term in Syriac exegesis for prophetic or wise correction, here applied to Eliphaz’s role.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܘ ܐܝܟ ܕܣܒܼܪܬ ܒܘܼܩܝܐ ܐܢܝܢ ܗܿܝܢ","severity":"info","text":"Bar Salibi alludes to Job’s earlier trial (ܒܘܼܩܝܐ) as endurance, echoing Job 1–2, but Eliphaz reinterprets it as punishment for sins, a common exegetical move.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܠܘܼ ܚܿܙܐ ܗܼܘܐ ܠܗ ܐܘܿ ܐܬ݀ܐ ܗܼܘܐ ܠܘܬܗ","severity":"info","text":"Bar Salibi introduces a hypothetical theophany (if God had appeared), reflecting Syriac theological interest in divine hiddenness and human limitation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܠܕܕ ܡܿܗܦܟ ܥܠܘܗܝ","severity":"info","text":"The passage marks a structural turn: Bildad (ܒܠܕܕ) now attacks Job, and Bar Salibi contrasts his approach with Eliphaz’s, showing a progression in the debate.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܝܟܢܐ ܨ݀ܒܐ ܐܢܬ ܕܬܗܼܘܐ ܠܝܼ ܡܠܦܢܐ","severity":"caution","text":"The final rhetorical question (how do you wish I be a teacher?) is ambiguous: it may be Job’s sarcastic retort or a genuine confession of ignorance; Bar Salibi’s reading leans toward the latter.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܐܝܟܢܐ ܨ݀ܒܐ ܐܢܬ ܕܬܗܼܘܐ ܠܝܼ ܡܠܦܢܐ could be read as Job’s ironic refusal to teach or as a humble admission; Bar Salibi takes it as the latter, consistent with Job’s earlier humility.","The reference to kings born beneath the waters (ܡܠ̈ܟܐ ܡܬܬܘܠܕܝܼܢ ܠܬܚܬ ܡܼܢ ܡܝ̈ܐ) is obscure; it may be a garbled allusion to mythological or astrological ideas, but Bar Salibi does not clarify."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܥܪܛܠܝܐ ܗܿܝ ܫܝܘܿܠ ܗ̄ ܐܝܟܐ ܕܢܦ̈ܫܬܐ ܡܬܼܬܘܒ̈ܠܢ: ܠܢ ܠܐ ܡܬܼܚ̈ܙܝܢ܇ ܠܗ ܕܝܢ ܓܠ̈ܝܢ܀ ܘܠܝܬ ܬܟܣܝܼܬܐ ܠܐܒܕܢܐ ܗ̄ ܘܦܓܪ̈ܐ ܕܣܿܒ ܐܢܬ ܕܐܒܼܕܘ ܠܗܘܿܢ ܘܐܫܬܪܝܼܘ܇ ܠܗ ܓܠ̈ܝܢ ܡܢ̈ܘܬܐ ܕܗܿܠܝܢ ܗ̄ ܘܟ ܕܚܠ̈ܝܼܛܢ ܒܥܦܪܐ܀ ܕܡܬܝܼܚ ܠܓܪܒܝܐ ܥܠ ܠܐ ܡܕܡ ܗ̄ ܒܝܕ ܚܕܐ ܦܢܝܼܬܐ ܕܥܗܼܕ ܡܼܢ ܦܢܝ̈ܬܐ ܐܪܒܥ: ܐܘܕ ܕܐܦ ܐܚܪ̈ܢܝܬܐ ܘܪܩܝܼܥ ܘܐܪܥܐ ܘܥܠܡܐ ܕܒܡܨܥܬܐ܇ ܥܠ ܠܐ ܡܕܡ ܬܠܝܼܢ: ܬܠܼܐ ܠܐܪܥܐ ܥܠ ܠܐ ܡܕܡ ܗ̄ ܒܪܡܙܗ ܘܒܚܝܠܗ: ܡܼܢ ܫܘܼܪܝܐ ܘܥܕܡܐ ܠܫܘܼܠܡܐ܇ ܬܠܝܐ ܐܪܥܐ ܒܐܐܪ܇ ܘܒܢܘܼܪܐ ܘܒܫܡܝܐ: ܕܟܪܝܼܟ ܠܗܿ܇ ܠܝܬ ܓܝܪ ܒܝܢܬ ܗܿܠܝܢ ܣܦܝܼܩܘܼܬܐ܇ ܐܠܐ ܥܠ ܠܐ ܡܕܡ ܩܝܡ̈ܢ܇ ܟܕ ܠܐ ܛܥܝܼܢܝܼܢ ܠܚܕ̈ܕܐ: ܠܐ ܓܝܪ ܐܐܪ ܛܥܝܼܢ ܠܐܪܥܐ܇ ܘܐܦܠܐ ܢܘܼܪܐ ܠܐܐܪ: ܘܠܐ ܫܡܝܐ ܠܟܿܠܗܘܢܿ܀ ܐܣܼܪ ܡ̈ܝܐ ܒܥܢܢ̈ܐ ܗ̄ ܕܟܕ ܥܢ̈ܢܐ ܛܥܝܼܢ̈ܢ ܠܡܝ̈ܐ: ܘܒܟܝܢܐ ܐܝܬ ܠ̈ܡܝܐ ܕܢܚܬܘܢܼ ܠܬܚܬ: ܠܐ ܣܿܕܩܝܼܢ ܠܗܝܢ ܘܢ݀ܚܚܬܝܼܢ܇ ܐܠܐ ܒܪܡܙܐ ܡܬܼܕܒܪ̈ܢ ܛܘܦ̈ܐ: ܘܢܝܼܚܐܝܬ ܚܕܐ ܒ݀ܬܪ ܚܕܐ ܢܚ̈ܬܢ ܘܠܐ ܡܕܡ ܐܝܬ ܕܛܥܝܼܢ ܠ̈ܥܢܢܐ ܘܠ̈ܡܝܐ ܕܒܗܝܢ܀ ܗܿܘ ܕܐܚܝܼܕ ܦܪܨܘܦܐ ܕܟܘܼܪܣܝܐ ܗܿܢܘ ܕܝܢ ܒܕܘܼܟܬ ܟܘܼܪܣܝܐ ܠܪܩܝܼܥܐ ܡܫܡܗ: ܗܿܘ ܕܡܪܝܐ ܫܡܝܐ ܩܿܪܐ ܠܗܿ܇ ܘܦܩܼܕ ܕܠܐ ܢܐܡܐ ܒܫܡܝܐ ܡܛ݀ܠ ܕܟܘܼܪܣܝܐ ܗܿܝ ܕܐܠܗܐ: ܐܚܝܼܕ ܕܝܢ ܠܦܪܨܘܦܐ ܕܗܕܐ ܐܠܗܐ܆ ܒܗ݀ܝ ܕܟܕ ܥܠ ܠܐ ܡܕܡ ܣܝܼܡܐ ܐܘܡܢܐܝܬ ܡܙܝܼܥ ܠܗܿ ܥܠ ܩܢܛܘܪܢ܇ ܘܠܕܘܼܟ ܠܐ ܡܫܢܝܐ ܡܼܢ ܙܘܥ ܗܘܿ ܕܒܗ ܡܬܬܙܝܼܥܐ ܠܐ ܠܝܡܝܼܢܐ ܘܠܐ ܠܣܡܠܐ: ܘܠܐ ܠܥܠ ܘܠܐ ܠܬܚܬ܀ ܒܙܢܐ ܐܚܪܢܐ: ܐܚܝܼܕ ܦܪܨܘܦܐ ܕܫܡܝܐ ܡܛ݀ܠ ܕܠܐ ܫܿܒܩ ܕܢܣܼܬܕܩ ܐܘܿ ܢܬܓܼܠܐ ܗܿܘ ܡܐ ܕܠܥܠ ܡܢܗ܀","english":"The nakedness of that Sheol, where souls are borne, is not seen, but to him it is revealed. And there is no covering for the abyss, and the bodies of those who perished and were dissolved are revealed, the bones of those men, and the skulls mixed with dust. That which is suspended to the north is upon nothing, by means of one of the four directions which He established; and also the other directions, and the firmament, and the earth, and the world which is in the middle, are suspended upon nothing. He suspended the earth upon nothing, by His command and by His power. From the beginning until the end, the earth is suspended in the air, and in the fire, and in the heavens, which encompass it. For there is no void among these, but they stand upon nothing, without wandering from one another. For the air does not wander from the earth, nor the fire from the air, nor the heavens from all of them. He binds the waters in the clouds, so that when the clouds wander to the waters, and in winter there are waters that descend below, they do not ascend and rise up, but by command the floods are directed, and gently one after another they descend, and there is nothing that wanders to the clouds and to the waters that are in them. That which holds the form of the throne is that which, in the place of the throne, is called the firmament; that which the Lord of the heavens calls it, and commanded that it not be named in the heavens, because that throne is of God. He indeed holds the form of this God, in that when it is placed upon nothing, it naturally moves it upon its axis, and to a place not possible from that motion by which it is moved, neither to the right nor to the left, nor upward nor downward. In another manner, it holds the form of the heavens, because it does not allow that which is above it to be justified or revealed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܛܠܝܐ","severity":"info","text":"The Syriac ܥܪܛܠܝܐ (ʿarṭlāyē) means 'nakedness' or 'bareness', here describing the exposed state of Sheol, a key image in Job's speech.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the underworld realm of the dead in Syriac tradition, distinct from Gehenna; its 'nakedness' implies visibility of the dead to Job alone.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܝܐ ܐܪܥܐ ܒܐܐܪ","severity":"info","text":"The image of the earth suspended in air (ܬܠܝܐ ܐܪܥܐ ܒܐܐܪ) reflects ancient Near Eastern cosmology, also found in Syriac hexaemeral literature, not a direct biblical citation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܙܢܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'in another manner' (ܒܙܢܐ ܐܚܪܢܐ) marks a structural shift: the same object (the firmament) is reinterpreted as holding the form of God and then of the heavens.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܪܨܘܦܐ","severity":"caution","text":"The term ܦܪܨܘܦܐ (parṣōpā) can mean 'person', 'face', or 'form'; here it likely means 'form' or 'aspect', but the theological nuance (trinitarian or Christological) is ambiguous in this context.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܘܼܪܣܝܐ","severity":"info","text":"The 'throne' (ܟܘܼܪܣܝܐ) of God is a common Syriac mystical image; Bar Salibi's identification of the firmament as the throne reflects later Syriac cosmological speculation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' to whom Sheol is revealed is ambiguous: likely Job, but could be Eliphaz or a generic observer.","The phrase 'that which holds the form of the throne' could refer to the firmament or to a celestial entity; the text shifts between cosmological and theological registers."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܐܚܝܼܕ ܬܘܼܒ ܦܪܨܘܦܗܿ ܡܛܠ ܕܗܘܼ ܡܙܝܼܥ ܠܗܿ܆ ܘܠܘ ܗܝܼ ܡܬܙܝܼܥ ܟܝܿܢܐܝܬ ܦܪܣ ܥܠܘܗܝ ܥܢ̈ܢܐ ܕܝܼܠܗ ܗ̄ ܡܿܚܦܐ ܠܗ܇ ܒܥܢ̈ܢܐ ܒܙܒܢ ܙܒܢ܇ ܡܛܠ ܝܘܼܬܪܢܐ ܕܡܼܢ ܗܿܠܝܢ܆ ܦܘܼܩܕܢܐ ܐܚܕܪ ܥܠ ܦܪܨܘܦܐ ܕܡܝ̈ܐ ܗ̄ ܥܠ ܬܚܘܼ̈ܡܐ ܬܪܝܢ ܕܝܡܐ܆ ܗܢܐ ܕܠܘܬܢ ܘܗܿܘ ܕܠܒܪ ܡܼܢ ܣܘ̈ܦܐ ܐܚܪ̈ܝܐ ܕܐܪܥܐ܇ ܣܼܡ ܬܚܘܼܡܐ ܕܠܐ ܢܥܒܪܘܢܼ ܘܢܟܣܘܿܢ ܠܐܪܥܐ ܐܘܿ ܢܨܛܠܘܢܿ ܡܼܢ ܗܘܿ ܓܒܐ ܘܢܐܒܘܢܼ ܘܗ݀ܝ ܕܐܚܕܪ ܡܣܥܠܐ ܕܚܘܼܕܪܢܝܐ ܗܿܘ ܝܡܐ ܘܐܝܟ ܟܠܝܼܠܐ ܟܪܝܼܟ ܠܒܝܼܫܬܐ܀ ܥܡܘܼ̈ܕܐ ܕܫܡܝܐ ܦܼܪܚܘ ܘܬܘܪܘ ܡܼܢ ܟܐܬܐ ܕܝܼܠܗ ܗ̄ ܪܡܿܙ ܥܠ ܡܠ̈ܐܟܐ ܕܐܝܬ ܒܫܡܝܐ ܘܩܿܪܐ ܠܗܘܿܢ ܥܡܘ̈ܕܐ ܥܠ ܕܐܝܬܗܘܢܿ ܠܐ ܡܫܼܬܪ̈ܝܢܐ ܘܠܐ ܡܝܘ̈ܬܐ܆ ܘܦܿܪܚܝܼܢ ܐܡܝܢܐܝܬ ܒܓܦ̈ܐ ܡܬܼܝܕ̈ܥܢ ܗܘܢܐ܆ ܗܿܢܘܿܢ ܕܒܗܘܢܿ ܡܬܝܐܒܝܼܢ ܠܐܠܗܐ܆ ܬܘܪܝܼܢ ܕܝܢ ܡܼܢ ܟܐܬܗ ܕܐܠܗܐ܆ ܐܡܬܝ ܕܟܐܐ ܒܐܟܿܠܩܪܨܐ ܘܫ̈ܐܕܐ: ܘܕܚܼܩ ܘܐܦܼܠ ܐܢܘܿܢ܀ ܬܘܼܒ ܥܡܘ̈ܕܐ ܕܫܡܝܐ܇ ܩܿܪܐ ܠܫܡܫܐ ܘܣܗܪܐ ܘܟܘܟ̈ܒܐ ܕܦܼܪܚܘ ܡܼܢ ܐܣܛܘܟ̈ܣܐ ܘܣܠܼܩܘ ܒܝܘܡܐ ܩܕܡܝܐ܇ ܘܐܬܚܼܠܛܘ ܒܢܘܼܗܪܐ ܩܕܡܝܐ: ܘܒܝܘܡܐ ܕܐܪܒܥܐ ܐܬܦܼܪܫܘ ܡܼܢ ܚܕ̈ܕܐ ܒܦܘܼܩܕܢܐ: ܘܒܪܩܝܼܥܐ ܐܣܼܬܬܬܘ ܘܩܡܼܘ: ܘܗܫܐ ܐܝܟ ܥܡܘ̈ܕܐ ܐܢܘܿܢ܆ ܕܠܐ ܢܣܬܕܩܘܢܼ ܡܼܢ ܐܡܝܼܢܘܼܬܐ ܕܙܘܥܐ܀ ܬܘܪܘ ܕܝܢ ܡܼܢ ܟܐܬܐ ܕܝܼܠܗ ܗ̄ ܡܥܕ ܟܬܒܐ܇ ܕܐܦ ܥܠ ܠܐ ܡܠܝܼܠܐ܆ ܢܣܝܼܡ ܟܐܬܐ ܘܬܘܪܐ: ܘܐܝܟ ܗܿܝ ܕܟܿܐܐ ܒܝܡ ܘܡܿܘܒܫ ܠܗ: ܘܢܗܪ̈ܘܬܐ ܡܿܚܪܒ܀","english":"Again, he turned his face because he moved her, and she is not moved naturally. He spread his clouds over him, covering him with clouds from time to time, because of the abundance of water. He set a command over the face of the waters, over the two boundaries of the sea—this one within and that one beyond the farthest ends of the earth. He set a boundary that they should not cross, and they should not cover the earth or dry up from that side, and they should be destroyed. And this command that he set is the circuit of the surrounding sea, and like a crown it encircles the inhabited world. The pillars of the sky flew and thundered from his own sign. He alluded to the angels who are in heaven, and he called them pillars because they are not material and not mortal, and they fly spiritually, being known by wings. Those by whom service is rendered to God, they thunder from the sign of God when he strikes the slanderers and demons, and he pursues and casts them down. Again, the pillars of the sky: he called the sun, moon, and stars, which flew from the elements and ascended on the first day, and were mixed in the first light; and on the fourth day they were separated from each other by command, and in the firmament they were established and stood; and now they are like pillars, that they may not be dissolved by the nature of motion. They thunder from his own sign, meaning from the book, that even over the irrational, a sign and thunder are placed; and as it strikes the sea and dries it up, and destroys the cities.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܨܘܦܐ","severity":"info","text":"The Syriac term ܦܪܨܘܦܐ (prṣwpā) here means 'face' or 'person', but in this context it refers to the surface or aspect of the waters, not a hypostasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܡܘ̈ܕܐ ܕܫܡܝܐ","severity":"info","text":"The 'pillars of the sky' (ܥܡܘ̈ܕܐ ܕܫܡܝܐ) are interpreted by Bar Salibi as angels, then as celestial bodies, reflecting a common Syriac exegetical trope of cosmic order.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܘܪܘ ܡܢ ܟܐܬܐ","severity":"info","text":"The phrase 'thunder from his sign' echoes the theophany in Job 37:2-5, where God's voice is manifest in thunder and storm, a key prooftext for Bar Salibi's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ","severity":"info","text":"The repeated adverb ܬܘܼܒ ('again') marks a structural division, introducing a new exegetical layer on the pillars of the sky after the preceding discussion of the sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܠ̈ܐܟܐ","severity":"info","text":"Bar Salibi's identification of the pillars as angels who serve God and combat demons reflects a late Syriac angelological tradition, possibly influenced by Dionysian hierarchies.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܐܬܐ","severity":"caution","text":"The term ܟܐܬܐ (kāṯā) can mean 'sign' or 'book'; the text shifts between these senses, and the phrase 'from his own sign' may be ambiguous, though the context favours 'sign' as a divine token.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in the opening clause is ambiguous: it could be God or Job, but the context of divine command over the sea suggests God.","The phrase 'from his own sign' (ܡܢ ܟܐܬܐ ܕܝܼܠܗ) is ambiguous between 'from his book' and 'from his sign'; the commentary on irrational beings favours 'sign'."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"ܘܟܐܝܼ ܒܛܘܪ̈ܐ ܘܢܬܢܘܿܢ: ܡܿܕܝܢ ܟܐܬܐ ܘܬܘܪܐ ܡܬܼܚܙܝܐ ܟܠܐ ܡܠ̈ܝܼܠܐ ܡܼܢ ܐܠܗܐ܇ ܐܡܬܝ ܕܟܝܢ̈ܝܬ ܕܝܼܠܗܘܢܿ ܡܿܒܛܠ: ܗ݀ܝ ܕܒܫܡܫܐ ܘܒܣܗܪܐ ܐܣܬܼܥܪܬ݀ ܒܙܒܢ ܝܫܘܿܥ ܒܪܢܘܿܢ ܘܚܙܩܝܐ܇ ܘܒܙܩܝܼܦܘܼܬܐ܆ ܥܬܝܼܕܐ ܬܘܼܒ ܕܬܬܚܼܙܐ ܠܚܪܬܐ܇ ܐܡܬܝ ܕܚܿܫܟ ܫܡܫܐ ܘܣܗܪܐ ܘܟܘܟ̈ܒܐ ܢ݀ܦܠܝܼܢ܀ ܒܚܝܠܗ ܓܿܥܪ ܒܝܡܐ ܗ̄ ܕܠܐ ܢܬܬܪܝܼܡ ܒܓܠ̈ܠܘܗܝ ܘܢܛܒܼܥ ܠܐܪܥܐ܀ ܒܝܼܕܥܬܐ ܕܝܼܠܗ ܡܫܘܝ ܩܛܝܘܿܣ ܗ̄ ܬܢܝܼܢܐ ܕܒܝܡܐ: ܕܫܼܘܐ ܘܪܒܝܼܥ ܒܕܘܼܟܬܗ܆ ܘܟܕ ܡܬܬܙܝܼܥ ܒܗ݀ܝ ܪܒܘܼܬܐ ܟ݀ܠܗܿ ܕܟܝܢܗ ܠܐ ܕܠܚ ܘܠܐ ܥܿܩܪ ܘܠܐ ܡܙܝܼܥ ܠܝܡܐ܀ ܩܘ̈ܦܠܐ ܕܫܡܝܐ ܕܚ̈ܠܢ ܡܢܗ ܗ̄ ܐܢ ܢܐܚܘܿܕ ܐܝܟ ܕܒܝܘ̈ܡܝ ܐܠܝܐ. ܡܿܢܘܼ ܢܦܬܚ܆ ܘܐܢ ܢܦܼܬܚ ܐܝܟ ܕܒܝܘ̈ܡܝ ܢܘܿܚ: ܡܿܢܘܼ ܢܐܚܘܿܕ܇ ܘܠܪܩܝܼܥܐ ܕܢܥܘܿܠ ܘܢܣܕܘܿܩ ܒܗ: ܐܘܿ ܕܢܦܣܘܿܩ ܡܢܗ܇ ܡܿܢܘܼ ܡܿܨܐ܀ ܒܦܘܼܩܕܢܗ ܐܡܝܼܬ ܠܬܢܝܼܢܐ ܡܪܘܕܐ ܗ̄ ܠܗܘܿ ܡܬܪܓܫܢܐ܆ ܘܠܗܿܘ ܡܬܝܕܥܢܐ ܕܐܛܥܝܼ ܒܐܕܡ ܘܩܛܠܼܗ ܒܚܛܝܼܬܐ܀ ܗܐ ܗܿܠܝܢ ܡܢܘ̈ܬܐ ܕܐܘܪ̈ܚܬܐ ܕܝܼܠܗ ܗ̄ ܡܥܒ̈ܕܢܘܬܐ ܕܝܼܠܗ ܘܕܬܡܝܼܗ̈ܬܐ ܕܝܼܠܗ ܕܒܒܪܝܬܐ܀ ܘܬܘܼܒ ܛܘܼܦܬܐ ܕܡܠܼـܐ ܕܝܼܠܗ ܢܫܼܡܥ ܒܗ: ܗ̄ ܥܬܝܼܕ ܗܼܘ ܕܢܫܼܬܡܼܥ ܘܢܬܼܚܙܐ ܡܼܢ ܚܟܡܼܬܗ ܘܡܠܼܬܗ܇ ܥܒܿܕ̈ܐ ܐܚܪ̈ܢܐ ܘܣܥܘܪ̈ܘܬܐ ܕܝܠܗܿ ܕܡܠܼܬܐ ܘܗܿܠܝܢ ܢܦܼܩ̈ܝ ܠܥܒܿܕܐ ܟܕ ܐܬܒܼܪܢܫ ܡܠܼܬܐ ܘܢܚܼܬ ܐܝܟ ܛܘܼܦܬܐ ܥܠ ܓܙܬܐ ܘܫܼܘܚ ܒܝܘܡ̈ܬܗ []ܙܕܩ̈ܐ܀ ܠܚܝܠܐ ܕܝܢ ܕܪܥܡܐ ܕܝܼܠܗ ܡܿܢܘ ܚܿܕ[] ܗ̄ ܐܡܬܝ ܕܢܥܒܕ ܗ̄ ܐܦܠܢ ܠܐ ܡܬܚܙܝܢܝܼܬܐ ܘܝܼ[]ܥܬܐ ܐܝܬܝܗܿ ܗܕܐ ܕܒܥ̈ܢܢܐ ܡܬܚܼܠܛܐ []ܥܒܕܐ ܪ̈ܡܐ : ܐܠܐ ܡܛ݀ܠ ܕܐܝܟ ܕܒܦ̈ܠܐܬܐ [] ܐܬܐܡܼܪܬ ܥܠ ܪܥܡܐ ܕܐܘܢܓܠܝܘܢ [] ܓܠܝܢܘܼܬܗܿ ܕܣܒܪܬܐ܀","english":"And he was in the mountains and the valleys. For how long does the earth and the mountain appear, all the fullness of the word from God, when the seasons of their own are completed? That which was accomplished in the sun and the moon at the time of Jesus son of Nun and Hezekiah, and in the crucifixion, is again destined to be seen at the end, when the sun, moon, and stars are darkened. By his power he rebuked the sea, so that it would not rise up in its waves and drown the earth. By his knowledge he established the canon, that is, the creature in the sea, so that it is equal and calm in its place, and when it is moved in that entire greatness, its whole season does not disturb, nor uproot, nor move the sea. The bolts of the heavens, which are fearful of him, if he were to take hold as in the days of Elijah, who would open? And if he opened as in the days of Noah, who would take hold? And to the firmament, which enters and is just in it, or which cuts off from it, who is able? By his command he put to death the rebellious creature, that is, the one that is perceived, and that one which is known, which erred against Adam and killed him through sin. Behold, these are the signs of the ways of his own, that is, the works of his own and the wonders of his own in creation. And again, the abundance of the word of his own is heard in him; that is, it is destined to be heard and seen with his wisdom and his word, other works and actions of his own of the word, and these are prepared for action when the word is revealed and descends like abundance upon the treasure and dwells in the days of the righteous. As for the power of the thunder of his own, who is able to do it? That is, when he acts, even the invisible and the knowledge, this is that which is mixed in the clouds, the high work. But because, as in the judgments, it was said concerning the thunder of the Gospel, the revelation of the preaching.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܝܘܿܣ","severity":"info","text":"The Syriac ܩܛܝܘܿܣ (qāṭyōs) is a loan from Greek κανών, here rendered 'canon' in the sense of a fixed rule or boundary, applied to the sea creature as a divinely established order.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܙܒܢ ܝܫܘܿܥ ܒܪܢܘܿܢ ܘܚܙܩܝܐ","severity":"info","text":"The reference to the sun and moon at the time of Jesus son of Nun (Joshua) and Hezekiah alludes to the miracle at Gibeon (Josh 10:12–14) and the sign of the sundial in 2 Kgs 20:8–11, both interpreted as divine control of celestial bodies.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܙܩܝܼܦܘܼܬܐ","severity":"info","text":"The mention of the crucifixion (ܙܩܝܼܦܘܼܬܐ) as a moment when the sun and moon were darkened echoes the synoptic accounts of the eclipse at the death of Christ (e.g., Matt 27:45; Mark 15:33; Luke 23:44–45).","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܝܐ","severity":"info","text":"The reference to Elijah and the 'bolts of the heavens' (ܩܘ̈ܦܠܐ ܕܫܡܝܐ) draws on the tradition of Elijah shutting the heavens to cause drought (1 Kgs 17:1) and Noah opening them for the flood (Gen 7:11–12), used here to illustrate divine power over cosmic gates.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܥܡܐ ܕܐܘܢܓܠܝܘܢ","severity":"info","text":"The phrase 'thunder of the Gospel' (ܪܥܡܐ ܕܐܘܢܓܠܝܘܢ) likely refers to a Syriac liturgical or exegetical tradition associating thunder with the proclamation of the Gospel, possibly echoing Ephrem's hymns or later commentaries.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"The Syriac text contains lacunae marked by brackets ([]), particularly in the final lines discussing the power of thunder and the Gospel, making the precise sense of the comparison with 'judgments' uncertain.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rebellious creature' (ܬܢܝܼܢܐ ܡܪܘܕܐ) is ambiguous: it may refer to the sea monster Leviathan or to a symbolic figure of sin, as the text links it to Adam's fall.","The phrase 'the word of his own is heard in him' is syntactically ambiguous: it may mean the divine Word is heard within the thunder or within the righteous person."],"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":47,"ref":"p47","source":"ܘܡܿܘܣܦ [] ܒܡܘܡ̈ܬܐ ܕܠܐ ܣܥܼܪ ܚܛܝܼܬܐ [] ܣܥܪ܆ ܘܕܬܡܝܼܡܘܼܬܐ ܕܢܼܛܪ ܕܢ݀ܛܪ: []ܡܼܣܢ: ܘܠܐܛ ܒܡ̈ܠܐ ܠܒܥ̈ܠܕܒܒܘ̄ [] ܒܿܬܪܟܢ ܕܠܪ̈ܫܝܼܥܐ ܠܐ ܥܿܢܐ ܡܪܝܐ []: ܘܐܝܟܢ ܗܿܘܐ ܗܼܘ ܪܫܝܼܥܐ: ܘܡܫܬܘܕܐ ܕܡܿܘܕܥ܆ ܐܝܠܝܢ ܕܐܝܬ ܠܘܬ ܐܠܗ ܕܢܥܒܼܕ ܒܪ̈ܫܝܼܥܐ܆ ܘܝ݀ܕܥ ܠܗܝܢ ܘܡܣܼܬܟܠ܆ ܘܡܿܘܕܐ ܕܗܿܟܢ ܦܿܪܥ ܐܠܗܐ ܠܐܝܠܝܢ ܕܡܣܟܠܝܼܢ ܒܗ ܘܡܫܥܝܼܢ܇ ܘܕܠܙܕܝܼ̈ܩܐ ܡܿܘܬܪ ܩܢܝܿܢܗܘܢܿ ܐܝܟ ܡܣܒܪܢܘܼܬܐܕܐܚܝܼܕܐ ܗܼܘܬ݀ ܒܙܒܢ: ܘܡܿܘܣܦ ܕܐܝܬ ܕܘܼܟܬܐ ܠܣܐܡܐ ܘܠܕܗܒܐ ܘܫܪܟܐ: ܡܼܢ ܐܝܟܐ ܗܿܘܝܢ: ܘܒܗܿܕܐ ܡܿܠܦ: ܕܐܦܢ [] ܐܝܬܘܗܝ ܥܠܼܬܐ ܕܗܿܠܝܢ܇ ܐܠܐ ܐܦ ܒܢܝ̈ܢܫܐ []ܟܡܘ ܘܝܼܠܦܘ ܠܡܦܩܢܐ ܕܐܝܟ ܗܿܠܝܢ ܗ̄ ܠܕܘܼܟܬܐ ܕܣܐܡܐ ܘܕܢܚܫܐ ܘܦܪܙܠܐ܇ ܘܙܿܕܩ ܗܼܘܐ ܕܢܕܥܘܢܼ ܐܦ ܠܥܒܘܕܐ ܕܗܿܠܝܢ ܘܠܐ ܢܪܫܥܘܢܼ܀ ܛܟܣܐ ܣܼܡ ܠܚܫܘܼܟܐ: ܕܒܙܒܢ ܢܐܚܘܿܕ ܒܓܠܝܼܙܘܼܬܐ ܕܢܘܼܗܪܐ ܘܢܢܝܼܚܐ ܠܥܡ̈ܠܐ܆ ܘܒܙܒܢ ܢܒܛܠ܇ ܘܐܦܢ ܡܼܢ ܗܕܐ: ܕܢܬܝܼ݊ܥ ܗܼܘܐ܀ ܘܠܟܿܠ ܫܘܼܠܡܐ ܗܘܼ ܝ݀ܕܥ ܗ̄ ܕܐܦܢ ܟ݀ܠ ܝܿܕܥ ܐܠܐ ܨܒܝܿܢܐ ܓܝܪ ܒܝܼܫܐ: ܘܐܟܿܠܩܪܨܐ ܗܘܿ ܕܠܗ ܩܿܪܐ ܟܐܦܐ ܘܚܫܘܼܟܐ ܘܛܠܠܐ ܕܡܘܬܐ ܐܬܼܬܪܥܬ݀ ܒܝܼܫܬܐ ܘܪܓܠܬܐ ܠܐ ܡܬܥܒܪܢܝܼܬܐ ܗܿܘܐ ܡܢܗܿ: ܒܡܨܥܝܘܼܬܐ ܕܪ̈ܓܝܓܬܐ ܥܦܪ̈ܢܝܬܐ܆ ܕܗܘܼ̈ܝ ܗܿܠܝܢ ܕܠܗܝܢ ܡܿܫܡܗ ܥܦܪܐ ܕܗܘܼ̈ܝ ܗܿܠܝܢ ܟܿܠܗܝܢ ܕܒܗܝܢ ܐܬܬܛܥܝܼܘ ܡܼܢ ܐܘܪܚܐ ܙܕܝܼܩܬܐ: ܘܐܬܡܼܚܠܘ ܡܼܢ ܕܢܗܘܘܢܿ ܒܢܝܢ̈ܫܐ ܛܒ̈ܐ܇ ܘܟܕ ܐܪܥ ܓܘܢܝܬܐ ܘܥܠܼܬܐ ܕܟ݀ܠܗܝܢ ܛܒ̈ܬܐ: ܘܠܗܕܐ ܝܼܕܥܘ ܘܐܬܼܚܟܡܘ ܘܡܢܗܿ ܠܒܪܘܝܗܿ ܠܐ ܐܣܬܼܟܠܘ܀","english":"And he adds [] by oaths that did not commit sin [] he committed, and by the perfection that preserves, he preserves: [] he adds: and he curses in words his enemies [] after that, for the wicked, the Lord did not care []: and as that one was wicked: and the confession that makes known, that there is with God what he does with the wicked, and he knows them and understands, and he confesses that thus God rewards those who err against him and rebel, and for the righteous he increases their reward according to the hope that was held in time: and he adds that there is a place for poison and gold and the rest: but where are they: and by this he teaches that not only [] is the cause of these, but also in the wicked [] as they learn to extract how these are for the place of poison and stone and iron, and it was right that they also know the works of these and not be ignorant. He set an order for darkness: that at times it holds in the swiftness of light and gives rest to labors, and at times it ceases, and not only this: that it was hidden. And for every end, he knows that not everything knows, for the evil will: and the slanderer is he whom he calls stone and darkness and the shadow of death, evil intention and desire that cannot be removed came from her: through the mediation of earthly desires, which are these for which they are called earth, which are all these by which they were led astray from the righteous path, and were erased from what they were in good deeds, and when the earthly cause and the cause of all good things fell, and for this they knew and became wise, and from her to her creator they did not understand.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܘܣܦ","severity":"info","text":"The verb 'adds' (ܡܿܘܣܦ) is a common exegetical marker in Syriac commentaries, indicating the author is supplementing or elaborating a point.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦܐ","severity":"info","text":"The term 'stone' (ܟܐܦܐ) is used here as a metaphorical epithet for the slanderer, aligning with Job's accusations against his friends.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܟܣܐ ܣܼܡ ܠܚܫܘܼܟܐ","severity":"info","text":"The phrase 'set an order for darkness' reflects a cosmological or typological schema common in Syriac exegesis, where darkness is personified as having a divinely ordained function.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܿܘܣܦ [] ܒܡܘܡ̈ܬܐ","severity":"caution","text":"The text contains lacunae indicated by brackets; the precise referent of the oaths and the subject of 'he adds' is uncertain.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܿܘܣܦ","severity":"info","text":"The repeated use of 'and he adds' (ܘܡܿܘܣܦ) structures the passage as a series of cumulative exegetical observations.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he') is ambiguous; likely Job, but could be the commentator's voice.","The lacunae obscure the precise syntax of the oaths and the perfection clauses.","The phrase 'from her to her creator' is syntactically unclear; the antecedent of 'her' may be 'earthly desires' or 'earth'."],"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":48,"ref":"p48","source":"ܬܚܘܬܝܗܿ ܐܬܗܼܦܟ ܐܝܟ ܢܘܼܪܐ ܗ̄ ܬܚܘܬܝܗܿ ܕܐܪܥ ܐܘܿܟܝܼܬ ܒܓܘܗܿ ܐܬܗܼܦـ[] ܣܘܼܥܪ̈ܢܐ܇ ܒܡܨܥܝܘܼܬܐ ܕܥܛܪܐ ܠܗܓܢܝܐ: ܒܝܕ ܚܝܠܐ ܐܠܗܝܐ:ܘܗܼܘܐ ܡܢܗܘܢܿ ܟܐܦܐ ܕܣܦܝܼܠܐ ܘܡܕܪܐ ܕܗܒܢܝܐ: ܠܫܒܝܼ̈ܠܐ ܕܝܢ ܕܐܝܟ ܗܿܠܝܢ ܡܠܘܢܿ ܕܝܢ ܠܚܟܼܡܬܐ ܕܒܗܿ ܐܬܥܼܒ̈ܕܝ ܗܿܠܝܢ ܦܪ̈ܚܬܐ ܘܚܝ̈ܘܬܐ ܠܐ ܝܼܕܥܘ: ܘܐܦܠܐ ܬܘܼܒ ܫܒܗܪ̈ܢܐ ܕܐܢܫ̈ܐ ܘܒܥܪܝܪ̈ܝܐ ܘܡܬܼܕܡ̈ܝܝ ܠܚܝ̈ܘܬܐ܀ ܒܛܪܢܐ ܐܘܫܛ ܐܝܼܕܐ ܕܝܼܠܗ ܗ̄ ܒܪܢܫܐ ܚܟܝܼܡܐ ܕܗܼܘܐ ܥܠܬܐ ܕܢܬܦܣܠܘܢܼ ܛܪ̈ܢܐ ܡܛ݀ܠ ܙܢܝ̈ܐ ܣܓܝ̈ܐܐ [ܐܘܿ] ܠܒܢ̈ܝܢܐ ܐܘܿ ܠܝܬ̈ܒܐ܇ ܐܘܿ ܠܡܥܡܪܐ ܕܝܿܗܘܢܿ܇ [] ܕܒܗܘܢܿ: ܨܡܪܬܐ ܕܝܢ ܕܢܗܪ̈ܘܬܐ ܣܓ̈ܝܐܐ ܒܥܠܡܐ܇ ܒܕܠܘ ܟ݀ܠܗܘܿܢ ܡܼܢ ܒܪܝܫܝܼܬ ܐܝܬܝܗܘܢܿ܆ ܐܠܐ ܐܘܡܢܘܼـܐ ܒܡܨܥܝܘܼܬܐ ܕܚܟܼܡܬܐ ܣܥܼܪܬ݀ ܣܓܝ̈ܐܐ ܕܐܝܟ ܗܿܠܝܢ܀ ܟܿܠ ܕܝܢ ܡܝܩܪܐ ܗ̄ ܡܼܢ ܐܝܠܝܢ ܕܗܘܼܘ ܥܠܼܬܐ ܕܗܿܠܝܢ: ܐܘܿ ܡܼܢ ܐܝܠܝܢ ܕܒܐܪܥ ܘܒܝܡܐ ܘܒܝܒܫܐ ܘܒܐܐܪ: ܕܒܗܝܢ ܝܩܼܪ ܐܠܗܐ ܠܐܢܫܐ܀ ܥܘܼܡ̈ܩܐ ܕܢܗܪ̈ܘܬܐ ܓܼܠܐ܇ ܗ̄ ܕܢ݀ܕܥ ܚܢܢ ܕܡܢܐ ܐܝܬ ܡܼܢ ܣܘܼܥܪ̈ܢܐ ܒܥܘܼܡܩܐ ܕܗܿܠܝܢ ܡܼܢ ܚܝ̈ܘܬܐ܆ ܘܡܼܢ ܗܿܢܝܢ ܕܠܐ ܢܦܫ ܐܟܙܢܐ ܕܡܪ̈ܓܢܝܬܐ܆ ܚܘܝܼ ܕܝܢ ܚܝܠܐ ܕܝܼܠܗ ܒܢܘܼܗܪܐ ܗ̄ ܒܡܨܥܝܘܼܬܐ ܕܢܘܼܗܪܐ ܡܬܪܓܫܢܐ: ܠܟ݀ܠܗܝܢ ܣܿܥܪ: ܐܘܿ ܒܢܘܼܗܪܐ ܕܝܼܕܥܬܐ ܕܒܗ ܚܘܝܼ ܚܝܠܐ ܕܝܼܠܗ: ܒܐܘܡ̈ܢܘܬܐ ܡܬܼܪ̈ܓܫܢܝܬܐ܀","english":"Beneath her the earth was overturned like a pot, her beneath the earth, and within her were overturned the affairs. By the mediation of the crown for the blasphemer, by divine power: and he was casting the stone of the lowly and the dwelling of the magicians, for the paths of the sea, which are like those fillings of the sea, for the wisdom by which those birds and animals were made, they did not know; nor again the splendors of men and beasts and those resembling animals. In the manner he extended his own hand, the wise man who was the cause of the carving of the forms because of many reasons, either for houses or for dwellings or for the abode of the sea, [] in them: the summit, however, of many splendors in the world, which were not all from the beginning, but the making by the mediation of wisdom accomplished many things like those. All, however, is honored from those which were the cause of these: or from those which are on earth and in the sea and on dry land and in the air, in which the honor of God is for men. The depths of the splendors reveal, that he knows the sin which is with the affairs in the depth of those with animals, and with those which do not themselves appear like pearls, he shows, however, his own power in the light, by the mediation of the light which is perceived: he does all of them; or in the light of knowledge in which he shows his own power, by perceptible makings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܚܘܬܝܗܿ ܐܬܗܼܦܟ ܐܝܟ ܢܘܼܪܐ","severity":"info","text":"The phrase 'beneath her the earth was overturned like a pot' likely refers to Job 41:15 (Peshitta), where the Leviathan's underside is compared to a pot. Bar Salibi uses this to illustrate cosmic upheaval.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܐܦܐ ܕܣܦܝܼܠܐ ܘܡܕܪܐ ܕܗܒܢܝܐ","severity":"info","text":"The 'stone of the lowly' and 'dwelling of the magicians' are obscure references, possibly to magical or folkloric practices in Syriac tradition, not directly biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܛܪܢܐ ܐܘܫܛ ܐܝܼܕܐ ܕܝܼܠܗ","severity":"info","text":"The passage shifts from describing the earth's overturning to the wise man's role as cause of forms, marking a transition from cosmic to anthropological commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܡܪܬܐ ܕܝܢ ܕܢܗܪ̈ܘܬܐ","severity":"info","text":"'Summit of splendors' likely refers to the pinnacle of divine creation or wisdom, a recurring theme in Bar Salibi's commentary on Job's natural theology.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"The text contains lacunae (marked by []) in the Syriac, particularly after 'abode of the sea', making the exact referent uncertain. The English draft fills these with 'in them', but the original is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܝܠܐ ܕܝܼܠܗ ܒܢܘܼܗܪܐ","severity":"info","text":"Bar Salibi's emphasis on divine power manifesting through light and knowledge reflects a Neoplatonic or Evagrian influence, common in Syriac mystical exegesis.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' (ܬܚܘܬܝܗܿ) is ambiguous; likely the earth or a feminine entity like wisdom. The lacunae obscure the full list of reasons for the carving of forms."],"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":49,"ref":"p49","source":"ܬܘܼܒ ܚܘܝܼ ܚܝܠܐ ܕܝܼܠܗ ܒܢܘܼܗܪܐ ܗ̄ ܕܢܕܥ ܠܥܼܠܬܐ ܕܢܘܼܗܪܐ ܕܣܗܪܐ܆ ܕܡܼܢ ܫܡܫܐ ܗܿܝ: ܘܥܠܼـܐ ܕܟ݀ܠ ܢܘܼܗܪܐ: ܢܘܼܗܪܐ ܗܿܘ܆ ܘܒܿܬܪ ܗܿܠܝܢ ܟܕ ܡܬܼܕܡܪ ܒܚܟܼܡܬܐ ܗܿܝ ܕܒܒܪܝܼܬܐ ܡܬܼܚܙܝܐ ܕܟܣܝܐ: ܘܒܗܘܢܐ ܗܿܘ ܕܒܡܨܥܝܘܼـܐ ܕܝܼܕܥܬܐ ܘܡܠܼܬܐ: ܗܘܼܐ ܥܠܼܬܐ ܕܬܦܘܿܩܝ ܚܟܼܡܬܐ ܗܕܐ ܕܡܬܼܚܙܝܐ ܒܒܪܝܼܬܐ ܒܥܒܿܕܐ ܐ݀ܡܪ: ܕܡܼܢ ܐܝܟ ܐܫܼܬܟܚ ܚܟܼܡܬܐ: ܘܣܼܡ ܒܢܝ̈ܢܫܐ ܚܟܼܡܬܐ ܗܕܐ ܕܡܬܼܚܙܝܐ ܘܡܿܒܕܩܐ ܠܥܒܿܕ̈ܐ܇ ܘܗܿܢܐ ܐܝܼܬܘܗܝ ܐܠܗܐ ܗܘܿ ܕܐܦܼܩ ܘܓܼܠܐ ܠܟܣܝ̈ܬܐ ܗܘ̈ܢܐ ܒܚܟܼܡܬܐ ܕܫܟܢ ܠܢ܀ ܐܝܿܕܐ ܐܝܬܝܗܿ ܕܘܼܟܬܐ ܕܝܼܕܥܬܐ ܗ̄ ܗܕܐ ܒܒܪܢܫܐ ܒܕܘܼܟܬܐ ܠܝܬܝܗܿ܆ ܠܐ ܓܝܪ ܡܿܨܐܼ ܐܢܬ ܕܬܐܼܡܪ ܕܒܐܬܪܐ ܗܝ܇ ܐܘܿ ܕܐܫܬܼܟܚܬ݀ ܒܚܕܐ ܡܼܢ ܒܪ̈ܝܬܐ܆ ܘܐܬܝܕܥܬ݀ ܒܿܬܪܟܢܙ ܐܘܿ ܒܕܘܼܟ ܐܝܬܝܗܿ܀ ܘܡܿܦܩ ܕܠܐ ܝܿܕܥ ܒܪܢܫܐ ܐܘܪܐ ܕܝܼܠܗܿ ܗ̄ ܠܐ ܒܗ݀ܝ ܕܝܿܕܥ ܐܝܟܐ ܐܝܬܝܗܿ܇ ܘܠܐ ܒܒܪܝܼܬܐ: ܘܐܢ ܗܕܐ ܗ݀ܟܢ ܗܿܝ ܐܝܟܐ ܡܕܝܢ ܠܒܪܘܝܐ ܕܗܕܐ ܡܿܡܪܚ ܐܢܫ ܠܡܼܒܨܐ܀ ܐܦܠܐ ܕܝܢ ܬܫܬܼܟܚ ܒܒܢܝ̈ܢܫܐ ܗ̄ ܟܝܢܐܝܬ ܠܝܬܝܗܿ ܒܗܘܢܿ܆ ܘܐܦܠܐ ܒܒܪܝܼܬܐ܀ ܬܗܘܡܐ ܐܡܿܪ ܠܝܬܝܗܿ ܗ̄ ܒܗ݀ܠܝܢ ܡܬܼܪ̈ܓܫܢܝܬܐ: ܘܐܦܢ ܒܚܟܼܡܬܐ ܡܒܪ̈ܝܢ ܘܒܗܝܢ ܛܡܝܼܪܐ ܚܟܼܡܬܐ: ܐܠܐ ܗ݀ܝ ܕܢܕܥܘܢܼ ܕܒܚܟܼܡܬܐ ܒܪ̈ܝܢ ܐܘܿ ܕܒܗܘܢܿ ܐܝܬ ܚܟܡܼܬܐ܇ ܠܐ ܐܝܬܝܗܿ ܠܗ ܒܕܗܕܐ ܠܒܪܢܫܐ ܗܘܼ ܠܚܘܕ ܐܬܝܗܒܼܬ܀ [] ܬܢܿܐ ܒ݀ܬܪܟܢ ܠܟ݀ܠܗܝܢ ܝܩܝܪ̈ܬܐ ܕܒܠܥܡܐ ܘܡܿܦܚܡ ܠܗܝܢ ܒܗܿ ܐܡܿܪ܆ ܕܡܠܝܥܐ ܡـ[] ܟ݀ܠܗܝܢ܇ ܡܼܢ ܐܝܠܝܢ ܕܒܚܫܘܟܐ ܛܡܝܼܪ̈ܢ [] ܥܕܟܝܼܠ ܢܦܼܩ̈ܝ ܠܥܒܿܕܐ: ܟܣܦܐ: ܕܗܒܐ: ܒܪ̈ܘܠܐ: ܣܦܝܼܠܐ܆ ܙܓܘܓ̈ܝܬܐ܆ ܡܪ̈ܓܢܝܬܐ: ܛܒ̈ܥܐ ܚܘܼܡܪ̈ܐ ܘܫܪܟܐ܀","english":"Again he showed his own power in the matter of the light, that he knew the cause of the light of the moon, that it is from the sun; and the cause of all light is that light. And after these things, when he marvels at that wisdom which is seen in creation as hidden, and in that matter which is in the midst of knowledge and the Word, he became the cause of the emergence of this wisdom which is seen in creation in deed, saying: How was wisdom found? And he placed in the creatures this wisdom which is seen and which examines deeds. And behold, it is God who brought out and revealed the hidden matters by the wisdom which he found. What place is this knowledge? In the head, in a place it is not. For you cannot say that it is in a place, or that it was found in one of the creations, and became known after it was seen, or in what place it is. And it emerges that the head does not know the way of its own, not in that which it knows where it is, nor in creation. And if this is so, where then is the creator of this, that a man might dare to boast? Nor, moreover, is it found in the creatures naturally, for it is not in matter, nor in creation. The deep says that it is not in these perceptible things, nor even in the wisdom of the creatures, and in them wisdom is hidden. But that which they know, that in the wisdom of the creatures or in matter there is wisdom, it is not given to the head alone. Come, follow after all these precious things which are in the world, and explain them by that which he says: that they are full of all these things, those which are hidden in darkness until they come forth to deed: silver, gold, pearls, sapphires, crystals, rubies, seals, precious stones, and the rest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܢܘܼܗܪܐ ܕܣܗܪܐ","severity":"info","text":"The phrase 'the light of the moon' introduces a natural-philosophical explanation: the moon's light derives from the sun. This reflects a standard patristic and medieval Syriac cosmological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܼܬܐ","severity":"info","text":"The term 'Melltha' (ܡܠܼܬܐ) here denotes the divine Word, consistent with Syriac theological usage. It is paired with 'knowledge' (ܝܼܕܥܬܐ) to frame wisdom as emerging from a Christological nexus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܗܐ ܗܘܿ ܕܐܦܼܩ ܘܓܼܠܐ ܠܟܣܝ̈ܬܐ","severity":"info","text":"The assertion that 'God brought out and revealed the hidden matters' echoes Job 28:20-21, where wisdom is hidden from all living things. Bar Salibi reads this as a divine act of revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܗܘܡܐ","severity":"info","text":"The reference to 'the deep' (ܬܗܘܡܐ) as a source denying wisdom's location in perceptible things may allude to the Syriac exegetical tradition of the abyss as a symbol of divine inscrutability, as in Ephrem's Hymns on Faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܢܿܐ ܒ݀ܬܪܟܢ","severity":"info","text":"The phrase 'Come, follow after' marks a rhetorical shift from philosophical inquiry to an exhortation to examine material wealth (silver, gold, etc.), mirroring the catalog in Job 28:15-19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡـ[] ܟ݀ܠܗܝܢ","severity":"caution","text":"The Syriac text has a lacuna at ܡـ[] ܟ݀ܠܗܝܢ, likely missing a preposition or verb. The English draft supplies 'full of', but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Syriac at ܡـ[] ܟ݀ܠܗܝܢ leaves the precise syntax unclear; the English draft's 'full of' is a plausible restoration but not certain.","The phrase 'in the head, in a place it is not' may be a deliberate paradox or a textual corruption; the intended referent of 'head' (ܒܪܢܫܐ) is ambiguous—possibly the human mind or a cosmic principle."],"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":50,"ref":"p50","source":"ܘܡܿܘܣܦ ܕܚܟܼܡܬܐ ܐܝܟ ܐܫܬܼܟܚܬ݀ ܗ̄ ܘܒܗܕܐ ܕܐܫܬܼܟܚܬ݀ ܡܿܚܘܐ ܠܠܐ ܡܬܕܪܟܢܘܼـܐ ܕܐܠܗܐ܇ ܗܘܿ ܕܐܝܬܘܗܝ ܚܟܡܼܬܐ ܫܪܝܪܬܐ: ܘܠܠܐ ܡܬܕܪܟܢܘܼܬܐ ܬܘܼܒ ܕܣܓ̈ܝܐܬܐ ܡܼܢ ܐܝܠܝܢ ܕܒܒܪܝܼܬܐ܆ ܕܠܐ ܥܕܟܝܼܠ ܐܫܟܼܚܬ݀ ܚܟܡܼܬܐ ܐܢܫܝܬܐ ܕܬܕܪܟܝ ܐܢܝܢ: ܡܿܨܐܼ ܬܘܼܒ ܐܢܫ ܠܡܐܼܡܪ: ܕܠܘ ܒܠܚܘܕ ܠܒܪܢܫܐ ܐܝܬ ܒܒܪܝܬܐ ܣܓ̈ܝܐܬܐ ܕܠܐ ܡܬܼܕܪ̈ܟܢ: ܐܠܐ ܐܦ ܠܦܪ̈ܚܬܐ ܕܫܡܝܐ ܐܘܿܟܝܼܬ ܡ̈ܠܐܟܐ ܐܝܬ ܣܓ̈ܝܐܬܐ ܕܠܐ ܡܬܼܕܪ̈ܟܢ ܠܗܘܢܿ܀ ܐܒܕܢܐ ܘܡܘܬܐ ܐܡܿܪܝܼܢ ܕܫܡܼܥܗ ܠܐ ܫܡܼܥܢܢ ܗ̄ ܗܕܐ ܐܡܿܪ܆ ܠܘ ܕܡܿܒܛܠ ܡܘܬܐ ܠܚܟܡܼܬܐ ܕܚܟܝܼ̈ܡܐ: ܒܦܘܼܪܫܢܐ ܕܢܦܫܐ ܡܼܢ ܦܓܪܐ: ܫܪܝܐ ܕܗܢܐ ܕܒܐܪܥܐ܇ ܕܗܐ ܠܡ ܠܐ ܐܝܬܝܗܿ ܚܟܡܼܬܐ: ܐܠܐ ܡܿܘܕܥ ܕܐܦ ܒܗ ܒܡܘܬܐ ܕܐܒܕܢܐ: ܡܫܬܼܟܚܐ ܗܝ ܚܟܡܼܬܐ: ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܼܘ ܕܐܒܼܕ ܘܐܫܬܪܝܼ ܕܢܩܘܼܡ ܠܬܫܒܘ̄ ܕܐܠܗܐ: ܘܗܿܘ ܕܚܠܝܼܛ ܒܥܦܪܐ [] ܒܚܟܼܡܬܗ ܕܐܠܗܐ ܢܛܝܼܪ̈ܢ [] ܠܐ ܚܒܝܼ̈ܟܬܐ ܒܐܣܛܘܟ̈ܣܐ: [] ܘܥܠ ܕܠܐ ܐܝܬܝܗܘܢܿ [] ܕܡܠܼܬܐ ܘܡܿܡܠܠ ܕܢܒܕܩ [] ܕܠܝܬܘܗܝ ܗ̄ ܒܡܘܬܐ ܘܫܪܝܐ [] ܘܐܦ ܥܬܝܼܕܝܼܢ ܐܢܘܿܢ [] ܬܫܒܘ̄ ܕܝܼܠܗܿ܇ ܐܡܬܝ ܕܗܕ̈ܡܐ ܡܬܼܪܡܝܢ܇ ܘܗܿܘ ܕܡܣܼܬܒܪ ܕܐܝܼܒܕ ܡܬܼܟܢܫ܀ ܒܿܬܪܟܢ ܡܿܚܘܐ ܕܡܪܝܐ ܘܙܥ ܠܡܬܩܠܐ ܕܐܪܥܐ: ܐܝܟ ܥܠܼـܐ ܘܥܒܘܕܐ ܕܟ݀ܠܗܝܢ ܕܡܬܼܚ̈ܙܝܢ܇ ܘܕܠܘ ܒܠܚܘܕ ܠ̈ܟܝܢܐ ܝܿܕܥ ܐܝܟ ܒܪܘܝܐ ܕܝܼܠܗܘܿܢ ܐܠܐ ܐܦ ܠܡܬܩܠܗܘܢܿ ܘܠܟܝܢܐ ܕܐܝܠܝܢ ܕܠܐ ܡܬܬܟܝܼܠܝܼܢ܆ ܘܕܗܘܼ ܩܕܡ ܗܿܠܝܢ ܚܿܙܐ ܗܼܘܐ ܠܗܿ ܡܬܘܡܐܝܬ: ܘܠܢ ܦܫܼܩܗܿ: ܒܕܐܘܕܥ ܘܐܠܦܼ ܠܢ ܥܠܝܗܿ ܟܝܢܐܝܬ ܘܢܒܝܐܝܬ: ܘܟܕ ܛܝܒܼܗܿ܆ ܘܠܢ ܛܝܒ ܕܒܗܿ ܒܚܟܼܡܬܐ ܢ݀ܕܥܝܼܘܗܝ ܘܢ݀ܥܥܩܒ ܡܛܠܬܗ܀","english":"And he adds that wisdom was found, and by this it is shown that the incomprehensibility of God, who is true wisdom, and again the incomprehensibility of many of the things that are in creation, which human wisdom has not yet been able to comprehend. Again, one can say that not only are there many incomprehensible things in creation for the human mind, but also among the birds of the sky, that is, the angels, there are many things incomprehensible to them. He said that destruction and death, whose name he did not hear, said this, not that death nullifies the wisdom of the wise, by the separation of the soul from the body, for the beginning of this is in the earth, for behold, it is not wisdom, but he indicates that even in death, which is destruction, wisdom is found, because he was destined to destroy and be dissolved in order to arise for the praise of God, and he who is mixed with dust [] by the wisdom of God, preserved [] not hidden in the elements, [] and concerning that they are not [] of the word and speech that is fitting [] that he is not in death and dissolution [] and also they are destined [] for his own praise, when the limbs are cast down, and he who seemed to have perished is sought. After that, he shows that the Lord also knows the balance of the earth, like the cause and maker of all things that are seen, and not only does he know the natures as the creator of them, but also their balance and the nature of those that are not measured, and that he saw these from the beginning perfectly, and he interpreted them, by making known and teaching about them naturally and profoundly, and when he completed them, he interpreted that in them, by wisdom, his knowledge and his heel follow after his cause.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܿܘܣܦ ܕܚܟܼܡܬܐ ܐܝܟ ܐܫܬܼܟܚܬ݀ ܗ̄","severity":"info","text":"The clause 'he adds that wisdom was found' continues the argument that wisdom is manifest in creation, linking to the previous passage's discussion of light.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܐ ܡܬܕܪܟܢܘܼـܐ","severity":"info","text":"The term 'incomprehensibility' (ܠܐ ܡܬܕܪܟܢܘܼـܐ) is a key theological concept in Dionysius bar Salibi, denoting the unknowable nature of God and certain created things.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܦܪ̈ܚܬܐ ܕܫܡܝܐ ܐܘܿܟܝܼܬ ܡ̈ܠܐܟܐ","severity":"info","text":"The identification of 'birds of the sky' with angels reflects a common Syriac exegetical trope, where celestial beings are metaphorically described as birds.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"Bracketed gaps in the Syriac text (e.g., after 'mixed with dust') indicate lacunae or uncertain readings, affecting the interpretation of the passage on death and resurrection.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܿܬܪܟܢ ܡܿܚܘܐ","severity":"info","text":"The phrase 'After that, he shows' marks a structural shift from discussing wisdom and death to the Lord's knowledge of the earth's balance, typical of commentary progression.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܩܠܐ ܕܐܪܥܐ","severity":"info","text":"'Balance of the earth' (ܡܬܩܠܐ ܕܐܪܥܐ) refers to the cosmic order or equilibrium, a concept Dionysius uses to illustrate divine wisdom in creation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae (marked by []), making the precise sense of the passage on death and preservation uncertain; the translation assumes a resurrection context.","The phrase 'his heel follows after his cause' is obscure; it may be a metaphorical expression for divine purpose or sequence."],"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":51,"ref":"p51","source":"ܘܥܩܼܒ ܬܘܼܒ ܥܡܢ ܘܐܡܼܪ ܐܝܟ ܐܝܘܿܒ܇ ܕܗܐ ܕܚܠܼܬܐ ܕܐܠܗܐ ܐܝܬܝܗܿ ܚܟܼܡܬܐ܇ ܘܡܬܪܚܩܢܘܼܬܐ ܕܡܝܢ ܒܝܼܫ̈ܬܐ: ܐܝܬܝܗܿ ܝܼܕܥܬܐ܀ ܡܛܠܡܢܐ ܗܿܞ ܡܛ݀ܠ ܕܐܦܢ ܡܬܼܚܟܡ ܐܢܫ ܠܟܿܠ ܝܼܕܥܬܐ ܕܒܒܪ̈ܝܬܐ: ܐܡܬܝ ܕܗܿܕܐ ܠܘܬ ܥܒܘܕܐ ܠܐ ܡܿܣܩܐ ܠܗ: ܠܘ ܚܟܝܼܡܐ ܗܘ: ܘܐܢܗܘܼ ܕܠܘܬ ܥܒܘܕܐ ܗܿܠܝܢ ܟܿܠܗܝܢ ܡܣ̈ܩܢ: ܘܠܗܢܐ ܒܡܥܨܝܘܼܬܐ ܕܗܿܠܝܢ ܡܚܟ̈ܡܢ: ܒܕܡ݀ܛܠ ܗܿܠܝܢ ܐܬܒܪܝܼܢܢ ܚܟܝܼ̈ܡܐ܇ ܘܐܫܟܚܼܢܢ ܒܒܪܝܼܬܐ ܚܟܡܼܬܐ ܕܡܼܢ ܗܿܕܐ ܢ݀ܕܥ ܠܒܪܘܝܐ ܘܟܕ ܝܿܕܥܝܼܢܢ ܠܒܪܘܝܐ: ܡܢܘ ܝܘܼܬܪܢܐ ܕܡܼܢ ܝܼܕܥܬܗ ܐܢܗܘܿ ܕܡܘܬܐ ܫܿܪܐ ܠܢ: ܐܠܐ ܘܐܦ ܒܗ ܒܒܪܢܫܐ ܘܒܟ݀ܠܗ ܥܠܡܐ ܕܒܢܝ̈ܢܫܐ܀ ܡܬܼܩܠܣܐ ܡܝܬܪܘܼܬܐ ܘܡܬܼܓܢܝܐ ܒܝܼܫܬܐ: ܗܿܠܝܢ ܕܒܚܟܼܡܬܐ ܙܿܕܩ ܕܢ݀ܥܩܒ ܥܠܝܗܘܢܿ: ܘܟܕ ܥܩܼܒܢܢ ܥܠ ܡܝܬܪܘܬܐ܆ ܐܫܟܼܚܢܢ ܕܠܘ ܡܛ݀ܠ ܐܠܗܐ ܗܿܘ ܠܚܘܕ ܩܢܝܿܢܐ ܕܚܟܼܡܬܐ: ܐܠܐ ܘܐܦ ܡܛ݀ܠ ܚ̈ܝܐ ܕܢܦܫܐ ܕܒܿܬܪ ܫܪܝܐ: ܘܩܝܡܬܐ ܘܕܝܼܢܐ: ܕܡܛ݀ܠܬܗܝܢ ܙܿܕܩ ܕܢ݀ܕܚܠ ܡܼܢ ܡܪܝܐ ܘܠܡܣܼܛܐ ܡܼܢ ܒܝܼܫܬܐ܆ ܒܗܝܼ ܚܟܡܼܬܐ ܐܝܟ ܕܐܡܼܪ ܐܝܘܿܒ܇ ܡܛ݀ܠ ܕܥܿܒܕܐ ܠܢ ܛܒ̈ܐ: ܘܡܼܢ ܕܝܼܢܐ ܡܿܦܨܝܐ ܘܠܐܠܗܐ ܡܚܝܕܐ ܠܢ܀ ܘܡܿܢܘܼ ܢܣܝܼܡܢܝ ܒܫܪܟܢܐ ܕܡܼܢ ܩܕܝܼܡ ܗ̄ ܪܡܙܐ ܕܐܝܟܢ ܐܝܼܬܘ̄ ܗܼܘܐ ܩܕܡ ܢܣܝ̈ܘܢܐ: ܒܥܗܝܼܢܘܼܬܐ ܘܒܥܿܒ̈ܕܐ ܛܒ̈ܐ: ܕܠܘܬ ܡܣܟ̈ܢܐ: ܘܐܦ ܒܡܫܬܡܥܢܘܼܬܐ ܕܥܒ̈ܕܘܗܝ ܕܼܠܗ ܘܒܟܘܼܚܕܐ ܕܪ̈ܚܿܡܐ ܕܡܢܗ: ܘܗܫܐ ܡܛ݀ܠ ܕܐܬܡܼܣܟܢ ܘܐܬܡܚܝܼ܆ ܐܬܬܫܝܼܛ ܡܼܢ ܫܝܼ̈ܛܐ: ܘܬܢܐ ܥܒܿܕ̈ܝܗܘܿܢ ܘܟܣܝܘܼܬܗܘܢܿ ܘܕܗܿܠܝܢ ܕܓܫܝܼܢ ܠܗ܆ ܥܠ ܕܐܠܗܐ ܦܬܚ ܩܛܝܪܩܗ ܘܐܒܫ ܠܗ܀","english":"And he adds again and says like Job, that the fear of God is wisdom, and the removal of evil things is knowledge. For this reason, because a person is also made wise for all knowledge of creation, when this does not ascend to works, he is not wise. And he who does ascend to all these works, and is made wise by the practice of these, by means of these wise men were created, and wisdom was found in creation, which is this: to know the Creator, and when they know the Creator, what advantage is there in knowing Him, if death releases him? But also in man himself and in the whole world of evils, virtue is praised and evil is blamed. These things it is right to pursue with wisdom, and when they pursue virtue, they find that not only is God the sole possessor of wisdom, but also the life of the soul after the end, and resurrection and judgment, for the sake of which it is right to fear the Lord and to flee from evil, in that wisdom, as Job said, because He does good works for you, and judgment awaits, and God unites you. And I have placed in the remainder of what was previously a sign, as it was before the signs, in righteousness and good works towards the poor, and also in the obedience of his servants and in the abundance of his mercies. And now, because he was seized and struck, he was stripped by the strippers, and his works and his coverings were confused, and these were revealed to him, because God opened his case and judged him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܥܩܼܒ ܬܘܼܒ ܥܡܢ ܘܐܡܼܪ ܐܝܟ ܐܝܘܿܒ","severity":"info","text":"The phrase introduces a paraphrase of Job's speech, linking fear of God to wisdom and removal of evil to knowledge, a thematic summary of Job 28:17-28.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟܼܡܬܐ","severity":"info","text":"The Syriac term 'wisdom' (ḥekmtā) is used here both for divine wisdom and for human practical wisdom, reflecting the commentary's dual application.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܐܡܼܪ ܐܝܘܿܒ","severity":"info","text":"The phrase 'as Job said' likely alludes to Job 28:17-28, where Job speaks of the fear of the Lord as wisdom and the avoidance of evil as knowledge.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܬܼܩܠܣܐ ܡܝܬܪܘܼܬܐ ܘܡܬܼܓܢܝܐ ܒܝܼܫܬܐ","severity":"info","text":"The contrast between praised virtue and blamed evil reflects a common Syriac moral-theological framework, likely drawing on Proverbs and Wisdom literature.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܿܥܘܼ ܢܣܝܼܡܢܝ ܒܫܪܟܢܐ","severity":"info","text":"The phrase 'I have placed in the remainder' signals a transition from exegesis of Job's speech to a concluding reflection on Job's fate, structuring the commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܢܐ ܥܒܿܕ̈ܝܗܘܿܥ ܘܟܣܝܘܼܬܗܘܿܥ","severity":"caution","text":"The phrase 'his works and his coverings were confused' is ambiguous: it may refer to Job's possessions being stripped or to a metaphorical unveiling of his deeds; the commentary takes it as divine judgment.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܘܬܢܐ ܥܒܿܕ̈ܝܗܘܿܥ ܘܟܣܝܘܼܬܗܘܿܥ' could be read as either literal stripping of goods or metaphorical exposure of deeds; the commentary opts for the latter.","The reference to 'signs' (ܪܡܙܐ) is unclear: it may refer to prophetic signs or to Job's earlier virtuous actions as signs of wisdom."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"ܘܫܼܕܐ ܒܗ ܓܐܪ̈ܘܗܝ ܗ̄ ܢܣܝ̈ܘܢܐ ܘܫܪܟܐ ܘܬܢܿܐ ܠܐܝܠܝܢ ܕܒܗ ܒܥܒܿܕܐ ܡܬܼܚܙ̈ܝܢ ܘܫܿܐܠ ܡܘܬܐ ܕܐܠܘܼ ܡܿܨܐܼ ܗܼܘܐ ܕܢܩܛܘܿܠ ܗܘܼ ܠܗ ܩܿܛܠ ܗܼܘܐ܆ ܘܐܠܘܼ ܡܿܨܐ ܗܼܘܐ ܕܢܩܛܘܿܠ ܗܘܼ ܠܗ ܩܿܛܠ ܗܼܘܐ: ܘܐܠܘܼ ܐܝܼܬ ܗܼܘܐ ܐܚܪܢܐ܆ ܕܟܕ ܦܿܩܕ ܠܗ ܩܿܛܠ ܠܗ: ܡܼܢ ܗܕܐ ܠܐ ܡܬܬܼܗܐ ܗܼܘܐ ܘܐܡܿܪ ܟܕ ܚܿܠܛ ܒܡܼܠܬܐ ܕܢܣܝ̈ܘܢܐ ܠܛܒ̈ܬܐ ܐܝܠܝܢ ܕܣܼܥܪ ܘܕܥܡ ܟܿܠ ܡܚ̈ܝܼܠܐ ܒܟܼܐ ܘܐܬܼܬܢܝܚ ܥܠ ܐܘܠ̈ܨܢܐ ܕܐܚܪ̈ܢܐ: ܘܠ݀ܐܛ ܗܘܼ ܠܗ ܒ݀ܬܪܟܢ: ܐܢܗܼܘ ܕܐܣܛܝܼ ܡܼܢ ܐܘܪܚܐ ܬܪܝܼܨܬܐ ܕܡܪܝܐ ܐܘܿ ܛܫܝܼ ܕܗܒܐ ܒܡܕܪܐ ܕܝܼܠܗ ܗ̄ ܛܡܼܪܗ ܒܐܪܥܐ܇ ܐܘܿ ܐܬܬܼܟܠ ܥܠ ܟܐܦ̈ܐ ܝܩܝܼܪ̈ܬܐ܇ ܐܘܿ ܚܿܕܐ ܒܥܘܼܬܪܐ: ܐܘܿ ܬܒܼܥ ܠܡܪܝܐ ܚܘܒܐ ܘܕܕܡܝ̈ܢ܀ ܒ݀ܬܪ ܗܿܠܝܢ ܥܿܐܠ ܐܠܝܗܘ܆ ܘܥܿܒܕ ܦܘܼܢܝܐ ܠܘܬ ܐܝܘܒ ܬܠܬܐ ܪ̈݀ܚܡܘܗܝ ܘܐ݀ܡܪ ܕܡܛܠ ܕܛܿܠܐܼ ܒܫܢ̈ܝܐ ܫܬܼܩ ܐܠܐ ܠܐ ܫܿܬܩ ܗܿܫܐ܇ ܘܕܠܘ ܫܢ̈ܝܐ ܐܝܼܬܝܗܝܢ ܕܡܡ̈ܠܠܢ܇ ܐܠܐ ܚܟܼܡܬܐ ܗܿܝ ܐܠܗܐ ܛܡܼܪܗܿ ܒܢܦܫܐ: ܘܡܿܟܣ ܠܪ̈݀ܚܡܐ ܕܐܝܘܿܒ: ܡܛ݀ܠ ܕܠܐ ܦܢܝܼܘ ܠܗ ܡܛ݀ܠ ܕܣܒܼܪ ܐܠܝܗܘ ܕܐܫܬܼܒܗܪ ܐܝܘܿܒ ܒܙܕܝܼܩܘܼܬܐ: ܘܗܿܢܘܿܢ ܕܐܬܟܼܚܕܘ ܡܢܗ: ܘܗܘܼ ܡܫܼܬܘܕܐ ܕܡܿܦܢܐ ܠܗ ܘܠܐ ܡܬܼܟܚܕ ܘܡܿܟܣ ܠܐܝܘܿܒ ܥܠ ܕܐܡܼܪ ܕܙܕܝܼܩ: ܘܟܕ ܠܡ ܙܕܝܼܩ ܘܕܠܐ ܥܕܠܝ ܐܝܼܬ̄ܘ ܐܝܬܝܼ ܥܠܘܗܝ ܐܠܗܐ ܗܿܠܝܢ ܘܐܡܼܪ ܐܠܝܗܘ܆ ܕܗܕܐ ܠܐ ܡܫܟܚܐ: ܕܟܕ ܐܝܬܘܗܝ ܒܪܢܫܐ ܙܕܝܼܩܐ ܠܐ ܥܿܢܐ ܠܗ ܐܠܗܐ܀","english":"And he casts his arrows, the afflictions and the rest, and he comes to the things that are seen in the deed, and he asks for death, as if he were able to kill him, he would have killed him; and if he were able to kill him, he would have killed him; and if there were another, when he commanded him, he would kill him. With this he does not cease, and he says, when he mixes in the word of afflictions with the good things that he did and that with all his powers he wept and was troubled over the sufferings of others; and he cursed him afterwards. Is it that he strayed from the straight path of the Lord, or hid gold in his own courtyard, buried it in the earth, or relied on heavy stones, or rejoiced in wealth, or sought from the Lord love and likenesses? After these things, Elihu enters and makes a reply to Job’s three friends, and he says that because he was silent in the speeches, he did not speak now, and that the speeches are not those of speakers, but that wisdom is that which God hid in the soul; and he rebukes Job’s friends because they did not answer him, because Elihu thought that Job boasted in righteousness, and that it was revealed that they were confuted by him, and he confesses that he is angry with him and does not confess, and he rebukes Job because he said that he is righteous; and when he is not righteous and not just, these things came upon him from God, and Elihu said that this is not possible: that when he is a righteous man, God does not punish him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes Job's afflictions and his reaction, then introduces Elihu's rebuke of Job's friends and Job himself, focusing on hidden wisdom and false righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܝ̈ܘܢܐ","severity":"info","text":"The Syriac term ܣܝ̈ܘܢܐ (sayyōʿē) means 'afflictions' or 'troubles,' here used as a metaphor for the trials sent to Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 3:2","severity":"info","text":"The phrase 'he asks for death' echoes Job 3:2, where Job wishes for death due to his suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Elihu's role as a younger interlocutor who rebukes Job's friends is a distinctive feature of the biblical book of Job, chapters 32–37.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from a narrative of Job's afflictions to Elihu's speech, marking a shift in the commentary's focus from Job's suffering to theological critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a possible scribal error in the phrase 'ܘܫܼܕܐ ܒܗ ܓܐܪ̈ܘܗܝ ܗ̄ ܢܣܝ̈ܘܢܐ' where the pronoun may be ambiguous, but the sense of casting arrows as afflictions is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the opening clause is ambiguous; the commentary likely refers to God or Satan as the agent of afflictions, but the text does not specify.","The phrase 'wisdom is that which God hid in the soul' could be interpreted as a reference to innate divine knowledge or a specific theological concept of hidden wisdom."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"ܘܡܿܟܣ ܠܗ ܬܘܼܒ ܡܛ݀ܠ ܕܐܡܼܪ ܐܝܘܿܒ ܕܡܛܠܡܢܐ ܠܐ ܫܿܡܥ ܟܿܠ ܡܠܼܬܐ ܕܕܝܼܢܐ ܕܝܼܠܝ: ܐܝܟ ܗܿܘ ܕܒܿܥܐ ܐܝܘܿܒ ܕܥܠ ܚܕܐ ܚܕܐ ܡܼܢ ܐܝܠܝܢ ܕܡܿܡܠܠ: ܕܢܦܢܐ ܠܗ: ܘܐܡܿܪ ܐܠܝܗܘ ܕܒܚܕܐ ܗܼܘ ܡܿܡܠܠ ܐܠܗܐ ܗ̄ ܚܕܐ ܙܒܢ ܡܠܼܠ ܡܪܝܐ ܥܡܟ: ܒܕܒܼܪܟ ܕܥܒܼܕܟ ܡܠܝܼܠܐ ܒܪ ܚܐܪ̈ܐ ܫܠܝܼܛ ܒܝܿܬܐ܇ ܥܬܝܼܪܐ ܘܡܠܟܐ ܕܐܟܘܬܗܝܢ: ܘܬܘܼܒ ܠܐ ܡܿܡܠܠ ܥܡܟ ܥܠ ܐܝܠܝܢ ܕܐܢܬ ܨ݀ܒܐ ܐܢܬ ܕܢܬܼܦܢܐ ܠܟ ܥܠ ܚܕܐ ܘܚܕܐ ܕܗܐ ܒܟ ܡܬܼܚܙܐ ܦܘܼܢܝܐ ܗ̄ ܐܢܬ ܝ݀ܕܥ ܐܢ ܡܐ ܙܕܩ ܕܢܬܦܢܐ ܠܟ ܡܼܢ ܐܠܗܐ܇ ܡܛ݀ܠ ܕܝܿܕܥ ܐܢܬ ܠܨܒܝܿܢܗ ܘܠܟܐܢܘܼܬܐ ܕܕܝܼܢܘ̈ܗܝ: ܘܠܐ ܣܢܝܼܩ ܕܗܼܘ ܢܡܠܠ ܥܡܟ܇ ܒܕܒܟ ܗܼܘ ܡܿܡܠܠ ܡܛ݀ܠ ܕܗܼܘ ܐܠܦܼܟ ܕܝܼܢ̈ܘܗܝ: ܘܡܿܘܣܦ ܕܒܗ݀ܝ ܕܝܢ ܕܬܪܬܝܢ ܒܥܠܡܐ ܘܫܪܟܐ ܗ̄ ܗܿܢܝܢ ܡܚ̈ܘܬܐ ܕܒܟ ܗܫܐ ܕܡܛ݀ܠ ܚܛܗ̈ܝܟ ܪܕܐ ܠܟ ܒܗܝܢ܇ ܚܠܡܐ ܐܢܝܢ ܡܛ݀ܠ ܕܐܝܟ ܕܠܟܘܼܘܢܐ ܪܕܐ ܠܟ ܒܗܝܢ ܗܿܕܝܢ ܥܒܪ̈ܢ ܘܠܝܬ ܠܟ ܨܘܼܡܥܪܐ܇ ܐܘܿ ܐܝܼܬ ܠܗܿ ܠܟ ܕܚܣܼܕܐ ܕܐܠܗܐ ܪܕܐ ܠܟ ܒܗܝܢ ܗܿܢܝܢ ܓܝܪ ܗܿܠܝܢ܇ ܐܝܟ ܠܠܝܐ ܥܒܪ̈ܢ ܘܒܗܝܢ ܘܡܛܠܬܗܝܢ ܓܿܠܐ ܠܟ ܗܘܢܟ ܕܟܐܢ̈ܬܐ ܐܢܝܢ ܒܕܗܿܢܝܢ ܗܘ̈ܝܢ ܥܠܼܬܐ ܕܗܦܘܼܟܝܟ ܕܡܼܢ ܥܘܠܟܙ ܐܝܟ ܕܗܘܼ ܐܠܝܗܘ ܐܡܼܪ܀ ܕܕܚܠܼܬܐ ܠܗܘܿܢ ܕܚܿܠ ܗ̄ ܠܐܝܠܝܢ ܕܒܿܥܐ ܕܢܩܼܢܐ ܐܢܘܿܢ ܘܢܦܼܢܐ ܐܢܘܿܢ܇ ܘܠܡܦܟܘܼ ܐܢܘܿܢ ܡܼܢ ܥܘܠܐ ܘܚܛܝܼܬܐ܀ ܒܿܬܪ ܗܿܠܝܢ ܡܿܬܢܐ ܒܡܼܠܬܐ ܠܐܝܠܝܢ ܕܡܬܼܚ̈ܙܝܢ ܒܐܝܘܿܒ ܒܥܒܿܕܐ܆ ܘܥܿܒܕ ܬܘܼܒ ܦܘܼܢܝܐ ܒܡܨܥܬ ܗܿܠܝܢ: ܥܠ ܐܝܠܝܢ ܕܫܡܼܥ ܡܼܢ ܐܝܘܿܒ ܘܡܿܠܒܒ ܠܗ ܒܣܒܪܐ ܕܦܘܼܢܝܐ ܐܢ ܗܼܘ ܕܬ݀ܐܒ܀","english":"And again he adds, because Job says that Elihu does not listen to any word of his own discourse, as if Job wanted that, one by one, from the things he speaks, he should respond to him. And Elihu says that in one thing he speaks: \"God, the one time, the Lord spoke with you. In your manner, which your speech has made you, a free man, a master of the house, rich, and a king like them, and again he does not speak with you concerning the things that you yourself wish that he should respond to you, one by one, of which in you a response is seen. You yourself know whether it is right that he should respond to you from God, because you know his will and the sorrows of his judgments. And it is not necessary that he speak with you, because he speaks in you, since he taught you his judgments.\" And he adds that in this, that the two worlds and the rest, that is, the afflictions that are in you now, because of your sins he chastises you with them. A dream you bring, because like a pestilence he chastises you with them, these passing things, and you have no refuge; or is it that you have a refuge, that the envy of God chastises you with them? For these, like a night, are passing, and in them and because of them your state is revealed to you, that you bring sorrows, for in these are the causes of your turning from injustice, as Elihu said: \"For fear, he feared that he might approach or respond, or turn from iniquity and sin.\" After these, he comes in speech to the things that are seen in Job in deed, and he again makes a response in the midst of these, concerning the things that he heard from Job and that trouble him, in the hope of a response, if he is the one who desires.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܼܢ̈ܘܗܝ","severity":"info","text":"The term ܕܝܼܢ̈ܘܗܝ (dyāwawhy) is the plural of ܕܝܼܢܐ (dyāwā, 'judgment'), here in the sense of 'judgments' or 'ordinances' of God, a key concept in Elihu's speech.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܠܟܘܼܘܢܐ","severity":"info","text":"The phrase 'like a pestilence' (ܐܝܟ ܕܠܟܘܼܘܢܐ) echoes Job 30:24 (Peshitta), where Job compares his afflictions to a plague, a motif Bar Salibi uses to interpret Elihu's chastisement.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܬܝܢ ܒܥܠܡܐ","severity":"info","text":"The 'two worlds' (ܬܪܬܝܢ ܒܥܠܡܐ) likely refers to the earthly and heavenly realms, a common Syriac exegetical trope for the dual nature of Job's trials: temporal suffering and spiritual lesson.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܿܬܪ ܗܿܠܝܢ","severity":"info","text":"The phrase 'After these' (ܒܿܬܪ ܗܿܠܝܢ) marks a structural shift from Elihu's direct speech to Bar Salibi's commentary on Job's visible deeds, typical of the commentary's narrative progression.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܚܠܼܬܐ","severity":"info","text":"Bar Salibi interprets Elihu's fear (ܕܚܠܼܬܐ) as a moral caution against approaching God in sin, reflecting a common Syriac ascetic reception of Job as a model of patient suffering.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܝܟ ܕܠܟܘܼܘܢܐ' could be read as 'like a pestilence' or 'like a plague'; the draft takes 'pestilence' as a metaphor for divine chastisement.","The referent of 'ܬܪܬܝܢ ܒܥܠܡܐ' ('two worlds') is ambiguous; it may denote the material and spiritual realms or the present and future life."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ܘܡܿܟܣ ܠܗ ܡܛ݀ܠ ܕܐܡܼܪ ܕܠܐ ܫܿܘܐ ܠܡܚܘܿܬܐ ܘܡܿܚܘܐ ܕܐܠܗܐ ܟܐܢܐ ܗܿܘ ܘܕܠܟܿܠܢܫ ܐܝܟ ܥܒܿܕ̈ܘܗܝ ܦܿܪܥ: ܘܟܕ ܣܓܝ̈ܐܬܐ ܡܿܡܠܠ ܘܡܛ݀ ܥܒܿܕ̈ܐ ܕܐܠܗܐ ܠܐ ܡܬܕܪܟܢܘܬܐ ܕܕܝܼܢ̈ܘܗܝ ܘܟܐܢܘܼܬܗ ܕܡܬܼܚܙܝܐ [] ܡܘܕܥ ܕܐܗܘܼ ܕܥܠ ܫܠ̈ܝܼܛܐ [] ܡܫܟܚ ܗܿܘ ܕܨܒܝܼܪ ܘܐܦܢ ܡܬܼܥܠܒ ܕܢܟܼܣ ܠܗܘܿ ܕܫܠܝܼܛ܇ ܘܐܡܿܪ ܠܗ ܠܘ ܟܐܢܐܝܬ ܕܢܼܬ ܥܡܝ܇ ܘܐܝܟܢܐ ܒܪܢܫܐ ܥܡ ܐܠܗܐ ܕܐ݀ܢ ܗܿܘ ܕܙܕܝܼܩ ܘܬܪܝܼܨܝܼܢ ܕܝܼܢ̈ܘܗܝ ܒܿܬܪ ܗܿܠܝܢ ܡܫܼܬܥܐ ܟܬܒܐ ܘܐܡܿܪ ܕܐܡܼܪ ܡܪܝܐ ܠܐܝܘܿܒ ܒܝܕ ܥܠܥܠܐ ܘܥܢܢܐ܆ ܘܝܼܕܝܼܥܐ ܕܟܕ ܪ̈݀ܚܡܘܗܝ ܩܪܝܼܒܝܼܢ ܘܫܿܡܥܝܼܢ ܗܼܘܘ ܗܿܠܝܢ ܕܡܫܼܬܥܐ ܟܬܒܐ ܘܐܡܿܪ܇ ܕܐܡܼܪ ܡܪܝܐ ܠܐܝܘܿܒ: ܒܝܕ ܥܠܥܠܐ ܘܥܢܢܐ: ܘܡܛ݀ܠ ܕܒܿܬܪ ܕܡܠܠ ܐܝܘܿܒ ܘܦܢܝܼ ܠܘܬ ܡܪܝܐ. ܥܒܼܕ ܡܪܝܐ ܒܗ ܒܙܒܢܐ ܡܠܼـܐ ܠܘܬ ܪ̈ܚܿܡܐ: ܒܡܨܥܝܘܼܬܐ ܕܥܠܥܠܐ ܘܥܢܢܐ ܡܠܠ ܡܪܝܐ ܥܡܗ܆ ܘܠܘ ܒܩܠܐ ܕܡܡܠܐ ܪܟܝܼܟܐ ܐܝܟ ܕܠܘܬ ܐܠܝܐ: ܡܛ݀ܠ ܕܐܝܟ ܕܠܘܬ ܡܟܣܢܘܼܬܐ ܕܝܼܠܗ ܘܕܪ̈ܚܿܡܘܗܝ ܡܿܡܠܠ ܡܪܝܐ܇ ܘܙܕܩ ܕܢܕܚܠ ܐܢܘܿܢ ܘܢܪܥܠ ܒܚܼܙܘܐ܇ ܗܿܝܢ ܓܝܪ ܘܐܦܢ ܠܘܬ ܦܪܨܘܦܐ ܕܐܝܘܿܒ ܐܡܝܼܪ̈ܢ: ܐܠܐ ܐܝܘܒ ܠܐ ܛܫܝܼ ܡܕܡ: ܐܠܐ ܟܿܠܡܕܡ ܓܠܼܐ܆ ܡܕܝܢ ܠܘܬ ܪ̈ܚܿܡܐ ܕܝܼܠܗ ܐܠܝܦ ܘܒܠܕܘܨܘܦܪ ܐܡܝܼܪ̈ܢ ܗܿܠܝܢ ܡܼܢ ܡܪܝܐ܇ ܟܕ ܗܼܢܘܿܢ ܫܡܼܥܘ ܠܟܿܠܗܝܢ܇ ܘܝܼܕܝܼܥܐ ܕܗܿܠܝܢ ܗܿܟܢܐ ܗܘܼ̈ܝ: ܡܛܠ ܕܟܕ ܐܟܼܣ ܐܢܘܿܢ ܡܪܝܐ ܒܿܬܪܟܢ܇ ܐܡܼܪ ܠܐܠܝܦܙ: ܕܚܼܛܝܬ ܘܬܪܝܢ ܚܒܪ̈ܝܟ: ܟܕ ܠܐ ܡܠܼܠܬܘܿܢ ܩܕܡܝ ܫܪܪܐ܇ ܐܝܟ ܡܢܝܼܚܢܐ ܕܝܼܠܝ ܐܝܘܿܒ܀ ܡܠܼܬܐ ܕܐܠܗܐ܀","english":"And he blames him because he says that it is not fitting to strike and that God is just and that he repays everyone according to his deeds. And when he speaks many things and because the deeds of God are not understood, the justice of his judgments and his righteousness which is seen [] he indicates that he who is over the rulers [] was able to be angry and also to be deceived, because he blamed the ruler, and said to him, \"You did not act justly with me,\" and thus in the beginning with God, because he who is righteous and upright in his judgments, after these things the Scripture continues and says that the Lord said to Job through the whirlwind and cloud. And it is known that when his friends were near and were hearing, these things that the Scripture continues and says, that the Lord said to Job through the whirlwind and cloud. And because after Job spoke and complained to the Lord, the Lord acted with him at that time in a full manner with his friends; through the mediation of the whirlwind and cloud the Lord spoke with him, and not in a gentle voice of speech as with Elijah, because as with his own covering and that of his friends the Lord speaks. And it is right that Job feared and trembled at the vision. For these things were also said to the person of Job. But Job did not hide anything, but revealed everything. Therefore, these things that were said to his friends Eliphaz, Bildad, and Zophar were with the Lord, when they heard all of them. And it is known that these things were thus, because when Job blamed the Lord afterwards, he said to Eliphaz: \"I have sinned and you and your companions have erred, because you did not speak the truth before me, like my comforter Job.\" The Word of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܟܣ","severity":"info","text":"The verb ܡܿܟܣ (blames) carries the sense of reproach or censure, reflecting the commentator's judgment on Elihu's attitude toward Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܐ ܠܐܝܘܿܒ ܒܝܕ ܥܠܥܠܐ ܘܥܢܢܐ","severity":"info","text":"This phrase echoes Job 38:1, where the Lord speaks to Job from the whirlwind, a key theophany in the biblical book.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܝܐ","severity":"info","text":"The reference to Elijah (ܐܠܝܐ) contrasts God's gentle voice to the prophet with the overwhelming theophany granted to Job, a common exegetical comparison in Syriac tradition.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܠܼܬܐ ܕܐܠܗܐ","severity":"info","text":"The closing phrase ܡܠܼܬܐ ܕܐܠܗܐ (The Word of God) marks a liturgical or scribal colophon, indicating the end of a lection or section.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"Two lacunae in the Syriac text (marked by []) obscure the precise referent of 'he who is over the rulers' and the verb 'to be deceived'; the translation supplied is conjectural.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he who is over the rulers' is ambiguous; it may refer to God or to a human authority figure.","The phrase 'to be deceived' (ܡܬܼܥܠܒ) is uncertain due to the lacuna; it could also mean 'to be mocked' or 'to be treated lightly'."],"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":55,"ref":"p55","source":"ܐܣܘܪ ܢܐ ܐܝܟ ܓܢ̱ܒܪܐ ܚܨܝ̈ܟ ܗ̄ ܐܢ ܡܨܝܢ ܚܝܠܐ ܕܬܩܘܼܡ ܠܘܼܩܒܠܝ ܘܬܙܼܟܼܐ܆ ܗܐ ܐܐܬܓܠܝܿܬ ܠܟ ܐܝܟ ܕܨܒܼܝܬ: ܡܠܠ ܘܫܿܡܥ ܐܢܼܐ܇ ܐܠܐ ܠܐ ܐܬܡܨܝܼ ܐܝܘܿܒ ܚܝܠ ܗܕܐ: ܡܛ݀ܠ ܕܐܡܼܪ ܠܪ̈ܚܿܡܘܗܝ ܕܕܠܘܝ ܗܘܼܐ ܥܡܝ ܐܘܿ ܡܬܼܓܠܐ ܗܼܘܐ ܥܠܘܗܝ ܘܕܪܫ ܗܿܘܝܬ ܥܡܗ ܥܠ ܗܿܠܝܢ ܕܝܼܠܝ܇ ܘܗܐ ܐܦܼܩ ܐܠܗܐ ܠܗܕܐ ܠܥܒܿܕܐ܇ ܘܗܘܼ ܠܐ ܐܬܡܨܝܼ ܠܚܝܠ ܗܿܕܐ ܘܡܿܫܐܠ ܠܗ ܥܠ ܥܒܿܕ̈ܐ ܕܡܬܼܚܙܝܢ ܒܥܒܿܕܐ ܒܒܪܝܼܬܐ܆ ܘܐܝܟܢܝܘܬܐ ܕܚܝܠܐ ܕܒܗܝܢ: ܗܿܘ ܕܐܝܬܝܼ ܐܢܝܢ ܡܼܢ ܗ݀ܝ ܕܠܐ ܐܝܬܗܝܢ ܠܘܬܗ݀ܝ ܕܐܝܬܝܗܝܢ܇ ܘܗܘܼ ܛܥܝܼܢ ܠܗܝܢ ܘܒܗ ܩܝ̈ܡܢ܀ ܟܕ ܡܫܿܬܐܣ ܗܿܘܝܬ ܠܐܪܥܐ ܗ̄ ܠܡܢܘ̈ܬܗܿ ܠܐ ܡܬܼܦܣܩ̈ܢܝܬܐ: ܟܕ ܠܗܕܐ ܦܿܪܫ ܗܿܘܝܬ ܡܼܢ ܡ̈ܝܐ ܘܫܪܟܐ ܕܐܣܛܘܟ̈ܣܐ: ܘܠܗܿܠܝܢ ܡܫܿܬܐܣ ܗܿܘܝܬ ܘܥܿܒܕ ܡܕܡ ܐܝܟ ܕܗܫܐ ܡܬܼܚܙܐ ܕܥܿܗܢ ܠܝܬܒܐ ܘܫܪܟܐ܀ ܐܘܕܥܝܢܝ ܕܝܢ ܐܢ ܝܿܕܥ ܐܢܬ ܚܟܼܡܬܐ ܗ̄ ܐܢ ܚܿܟܡ ܐܢܬ ܠܐܝܟܢܝܘܼܬܐ ܕܗܿܠܝܢ܀ ܡܿܢܘܼ ܣܼܡ ܡܫܘܼܚܬܐ ܕܝܼܠܗܿ ܐܢ ܝܿܕܥ ܐܢܬ ܗ̄ ܐܘܪܟܗܿ ܘܦܬܝܗܿ ܘܥܘܼܡܩܗܿ ܘܪܘܡܗܿ܇ ܐܣܟܡܗܿ ܘܪ̈ܘܡܐ ܕܒܗܿ ܘܥܘܼܡ̈ܩܐ ܘܐܣܦܝܪܢܝܘܼܬܗܿ܀ ܬܘܼܒ ܡܿܢܘܼ ܣܼܡ ܡܫܘܼܚܬܐ ܕܝܼܠܗܿ ܗ̄ ܥܒܼܕܗܿ ܕܬܗܼܘܐ ܡܬܡܫܚܢܝܼܬܐ ܘܡܢܗܿ ܕܥܿܗܢ ܠܡܥܡܪܐ܇ ܘܡܢܗܿ ܠܐ ܡܬܼܥܡܪܢܐ܆ ܘܡܢܗܿ ܛܘܼܪ̈ܐ: ܥܠܝܗܿ ܐܦ ܝܡ̈ܡܐ܀","english":"He says, “If you are like a man of strength, and if you have the power to rise up against me and prevail, behold, I have revealed myself to you as you wished. Speak and listen, if you will.” But Job did not have this power, because he said to his friends that it was not fitting for him to contend with me, or that it was revealed to him, and I was disputing with him about my own affairs. And behold, God brought this matter to pass, and he was not able to withstand this power, and he asks him about the works that are seen in the creation, and about the nature of the power that is in them—that which exists from that which does not exist with that which does exist, and he is confused about them, and they depend on him. When I was establishing the earth upon its foundations, which are not divisible, when I was separating this from the waters and the rest of the elements, and I was establishing those and making something as is now seen, that it supports the dry land and the rest. Do you know, then, if you know wisdom, or are you wise about the nature of those things? Where did I place their measure? Do you know its length, its breadth, its depth, and its height, its form, its heights, its depths, and its sphericity? Again, where did I place its measure? Its making, that it should be measurable, and from it that which supports habitation, and from it that which is not inhabited, and from it the mountains, and upon it also the seas.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܣܘܪ ܢܐ ܐܝܟ ܓܢ̱ܒܪܐ ܚܨܝ̈ܟ","severity":"info","text":"The opening clause is a direct speech attributed to God, challenging Job to display strength. The phrase 'if you are like a man of strength' sets up a rhetorical test that Job fails, as the commentary explains.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܝܠܐ","severity":"info","text":"The term ܚܝܠܐ (power) is central: it denotes both physical strength and divine creative force. The commentary contrasts Job's inability to 'withstand this power' with God's power that orders creation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܿܒ","severity":"info","text":"The passage echoes Job 38–41, where God interrogates Job about the foundations of the earth and the nature of creation. The commentary paraphrases God's speech, emphasizing Job's inability to answer.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܣܛܘܟ̈ܣܐ","severity":"info","text":"The term ܐܣܛܘܟ̈ܣܐ (elements) reflects Greco-Syriac cosmological theory, common in Syriac commentaries. The passage describes the separation of earth from water and other elements, aligning with hexaemeral traditions.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܕܥܝܢܝ ܕܝܢ","severity":"info","text":"The rhetorical question 'Do you know, then, if you know wisdom?' marks a structural shift from narrative to a series of interrogatives about the dimensions and nature of creation, mirroring the divine speeches in Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܣܦܝܪܢܝܘܼܬܗܿ","severity":"caution","text":"The term ܐܣܦܝܪܢܝܘܼܬܗܿ (sphericity) is a rare Greek loanword (σφαιρικότης). Its precise meaning here is debated: it may refer to the earth's spherical shape or to a cosmic sphere. The text is not fully clear.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'that which exists from that which does not exist with that which does exist' is syntactically ambiguous; it likely refers to the generation of matter from non-existence, but the exact referent is unclear.","The term 'sphericity' may be a textual corruption or a deliberate philosophical term; the reading taken is that it denotes the earth's roundness."],"confidence":"medium","notes":[]},{"i":56,"ref":"p56","source":"ܐܘܿ ܡܿܢܘܼ ܕܐܥܼܒܪ ܥܠܝܗܿ ܚܘܼܛܐ ܗ̄ ܝܼܕܝܼܥܐ ܕܐܠܗܐ ܗܿܘ ܗܢܐ܇ ܐܦܢ ܗܘܼ ܐܝܬܘܗܝ ܕܥܒܼܕ ܗܿܠܝܢ ܐܝܟ ܐܘܡ̈ܢܐ ܕܒܝܬ ܒܢܝܢ̈ܫܐ: ܚܘܼܛܐܕܝܢ ܕܐܡܿܪ ܕܐܥܒܼܪ ܥܠܝܗܿ܇ ܗܕܐ ܡܿܣܟܠ܆ ܕܐܟܙܢܐ ܕܒܢ̈ܝܐ ܘܐܘܡ̈ܢܐ ܕܠܘܬܢ ܒܡܨܥܝܘܼܬܐ ܕܚܘܼܛܐ ܡܬܪܨܝܼܢ ܘܣܿܡܟܝܼܢ܇ ܗܿܟܢܐ ܗܘܼ ܐܠܗܐ ܒܠܥܕ ܗܘܼ̈ܠܐ ܘܐܘܪ̈ܓܢܐ ܠܐܪܥܐ ܒܡܨܥܬ ܚܘܼܕܪܐ ܣܼܡ: ܘܐܝܬܝܗܿ ܡܨܥܝܬܐ܇ ܕܠܐ ܡܼܢ ܠܥܠ ܪܡܐ ܡܼܢ ܡܨܥܬܐ: ܘܠܐ ܡܼܢ ܠܬܚܬ ܡܿܝܛܐ ܘܠܐ ܡܼܢ ܐܪܒܥ ܦܢܝ̈ܬܐ܀ ܥܠ ܡ̈ܝܐ ܛܥܘܼ̈ܢܐ ܕܝܼܠܗܿ ܩܒܝܼܥܝܼܢ ܗ̄ ܟܕ ܗܿܟܝܠ ܒܡܨܥܬ ܚܘܼܕܪܐ ܐܝܬܝܗܿ ܐܪܥܐ: ܡܼܢܟܿܠ ܓܒ̈ܝܗܿ ܡܝ̈ܐ ܟܪܝܼܟܝܼܢ ܠܗܿ: ܘܡܼܢ ܠܥܠ ܘܠܬܚܬ: ܐܐܪ ܘܢܘܼܪܐ܆ ܘܠܟܿܠܗܘܿܢ ܪܩܝܼܥܐ ܟܿܪܟ ܠܗܘܢܿ ܚܘܼܕܪܢܐܝܬ ܘܐܣܦܝܪܢܐܝܬ: ܘܐܢ ܐ݀ܡܪ ܐܢܫ ܕܠ̈ܕܕܐ ܛܥܝܼܢܝܼܢ: ܡܿܕܓܠ: ܒܕܠܝܬ ܡܕܡ ܕܛܥܝܼܢ ܠܡܕܡ ܣܛܪ ܡܼܢ ܚܝܠܐ ܐܠܗܝܐ: ܘܐܢ ܐܣܛܘܟܣܐ ܚܕ ܠܚܒܪܗ ܠܒܝܼܟ: ܘܫܡܝܐ ܠܗܿܠܝܢ ܗܿܘ ܕܐܝܼܬܘܗܝ ܒܪܝܐ: ܠܗܢܐ ܕܝܢ ܡܢܼܐ: ܐܠܐ ܠܝܬ ܠܡܐܼܡܪ ܐܠܐ ܐܢ ܚܝܠܐ ܐܠܗܝܐ ܕܐܚܝܼܕ ܠܗܢܐ ܘܠܗܿܠܝܢ ܘܗܼܘ ܛܥܝܼܢ ܠܟܿܠܗܘܿܢ ܟܕ ܠܐ ܝܩܝܼܪܝܼܢ ܥܠܘܗܝ܀ ܡܿܢܘܼ ܗܿܘ ܕܐܪܡܝܼ ܟܐܦܐ ܪܝܫ ܓܘܼܢܝܬܐ ܥܠܝܗܿ ܗ̄ ܕܫܬܼܐܣܗܿ ܥܠ ܠܐ ܡܕܡ ܘܠܓܘܢܘ̈ܬܗܧ ܡܼܢܟ݀ܠ ܓܒ̈ܝܼܢ܇ ܕܠܐ ܢܡܘܼ̈ܛܢ ܠܥܠ ܡܼܢ ܫܬܐܣ̈ܐ܀ ܟܕ ܗܼܘ ܟܘܟ̈ܒܐ ܗ̄ ܒܪܩܝܼܥܐ ܟܕ ܐܬܼܦܪܫ ܢܘܼܗܪܐ ܘܗܘܼܐ ܡܢܗ ܫܡܫܐ ܘܣܗܪܐ ܘܟܘܟ̈ܒܐ܀ ܫܒܚܘ ܡܠܐ̈ܟܐ ܥܠܗܕܐ ܗ̄ ܝܼܕܝܼܥܐ ܕܒܟܿܠܗܿ ܫܬܝܬܝܬ ܝܘܡ̈ܐ: ܘܡܛ݀ܠ ܟܿܠܗܘܿܢ ܥܒܿܕ̈ܐ ܫܒܚܘ ܡ̈ܠܐܟܐ܇ ܒܕܐܫܼܬܪܪܘ ܒܡܠܼـܐ ܕܥܒܘܿܕܗܘܿܢ܀","english":"Or rather, that the cord passed over her. It is known that it was God. And He it is who made the heavens like the arches of a building. The cord, of which it is said that it passed over her, this is the axis, so that it is evident that the heavens and the arches are established and supported by the mediation of the cord. Thus God, without these, placed the earth in the middle of the circle by means of the cord. And it is the middle, so that it does not go up high from the middle, nor does it go down low, nor does it incline to the sides. Upon the waters of the deep, which are its own, it is fixed. Since, therefore, the earth is in the middle of the circle, from its sides waters surround it, and above and below are air and fire, and the whole firmament surrounds them circularly and spherically. And if someone says that the elements are wandering, he lies, because there is nothing that wanders from anything except by divine power. And if one element overcomes another, the heavens are for the one that is created. For this one, what? But there is nothing to say except that it is divine power that holds this one and that one, and it wanders over all of them while they are not heavy upon it. Or rather, the one who threw a stone at the head of the foundation upon her, that its foundation is upon nothing, and its foundations are from all sides, so that they do not totter upward from the foundations. When the stars are in the firmament, when light was separated and there came from it the sun, the moon, and the stars. The angels praised over this, that it is known that in all the six days it was established, and because of all the works the angels praised, because they were confirmed in the fullness of their works.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܛܐ","severity":"info","text":"The Syriac term ḥūṭā (cord) is used here for the axis mundi, a cosmic cord or pivot around which the heavens and earth are arranged. Bar Salibi interprets it as the mediating structure that stabilizes the cosmos.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the earth fixed in the middle of a circle, surrounded by waters, air, and fire, reflects a late antique Syriac cosmological model influenced by Aristotelian and biblical traditions, common in East Syriac commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to the earth’s foundation upon nothing and the six days of creation echoes Genesis 1 and Job 26:7, where the earth is suspended without support. Bar Salibi integrates this with the angelic praise of creation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the previous dialogue between Job and the interlocutor to a cosmological excursus on the axis mundi and the stability of the earth, marking a structural break in the commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi’s assertion that the elements do not wander except by divine power counters contemporary astrological or materialist views, affirming a providential order. This reflects a common Syriac anti-astrological polemic.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' (ܥܠܝܗܿ) in the opening line is ambiguous; it may refer to the earth or to a feminine cosmic entity, but the context suggests the earth as the referent."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ܣܟܿܪܬ ܠܝܡܐ ܒܬܪ̈ܥܐ ܗ̄ ܕܠܐ ܢܥܒܼܪ ܘܢܛܝܼܦ ܠܗ݀ܝ ܕܡܬܼܥܡܪܐ ܡܼܢ ܗܢ ܓܒܐ ܘܡܼܢ ܗܿܘ ܐܚܪܢܐ: ܕܠܐ ܢܬܼܒܕܪ܆ ܘܡܼܢ ܠܬܚܬ ܚܦܿܪܬ ܠܗ ܥܘܼܡ̈ܩܐ ܒܗܿ ܒܐܪܥܐ ܕܥܠܘܗܝ ܢܩܘܐ܀ ܐܡܬܝ ܕܐܬܼܬܘܠܕ ܡܼܢ ܟܪܣܐ ܕܐܡܗ ܢ݀ܦܩ ܗܼܘܐ ܗ̄ ܠܡܩܕܡܘܼܬ ܝܼܕܥܬܐ ܡܬܘܡܝܬܐ ܕܐܠܗܐ ܘܠܫܒܝܼܚܘܼܬܐ ܕܗܿܠܝܢ܇ ܒܝܼܕܥܬܗ ܒܟܪܣܐ ܘܐܡܐ ܡܬܼܠ܀ ܒܥܝܡ̈ܐ ܕܝܢ ܘܥܢ̈ܢܐ ܐܡܿܪ ܕܡܿܟܣܼܝ ܘܡܿܥܙܼܪܪ ܗ̄ ܟܕ ܗܼܘ ܐܝܼܬ̄ܘ ܥܠܼـܐ ܕܗܿܠܝܢ ܘܐܡܝܼܢܐܝܬ ܗܿܢܝܢ ܗܿܠܝܢ ܒܗ ܡܫܼܬ̈ܟܚܢ܇ ܐܠܐ ܐܦ ܡܿܨܐܼ ܐܢܫ ܕܢܐܡܪ ܕܚܕ ܡܼܢ ܬܪ̈ܥܐ ܘܩܘܼܦ̈ܠܐ ܕܗܢܐ܇ ܐܝܬܝܗܘܢܿ ܥܝܡ̈ܐ ܘܥܢ̈ܢܐ܇ ܒܕ ܗܿܢܝܢ ܠܐ ܫܒ̈ܩܢ ܠܣܓܝܐܘܬ ܡ̈ܝܐ ܕܥܿܐܠܝܼܢ ܠܗ ܡܼܢ ܢܗܪ̈ܘܬܐ܇ ܕܢܬܬܼܘܣܦ ܘܢܥܒܪ ܬܚܘܼ̈ܡܐ ܡܼܢ ܒܪܝܫܝܬ: ܟܡܐ ܓܝܪ ܕܡܬܼܬܘܣܦ ܠܗ ܡܼܢ ܢܗܪ̈ܘܬܐ: ܡܫܬܼܩܠ ܡܢܗ ܥܝܡ̈ܐ ܘܥܢ̈ܢܐ ܕܡܢܗ ܣܠ̈ܩܢ:ܘܥܠ ܦܪܨܘܦܐ ܕܟܿܠܗܿ ܐܪܥܐ ܡܬܼܐܫ̈ܕܢ܇ ܐܝܟ ܡܠܼܬܐ܀ ܬܘܼܒ ܩܘܼܦ̈ܠܐ ܘܬܪ̈ܥܐ ܐܬܬܣܝܼܡܘ ܗ̄ ܥܠ ܐܣܛܘܟܣ̈ܐ ܐܪܒܥܐ ܕܡܼܢ ܒܪܝܫܝܬ܆ ܚܝܠܼܐ ܓܝܪ ܐܠܗܝܐ ܐܝܬܘܗܝ ܗܢܐ: ܕܠܐ ܫܿܒܩ ܠܚܕ ܡܢܗܘܿܢ ܕܢܬܼܬܘܣ̈ܦـ[] ܐܘܿ ܕܢܒܨܪ܇ ܡܼܢ ܟܡܝܘܼܬܐ ܕܒܪܝܫܝܬ: ܘܠܐ ܕܢܥܘܿܠ ܡܼܢ ܗܢܐ ܠܗܢܐ܇ ܐܘܿ ܕܢܫܢܐ ܡܼܢ ܕܘܼܟܬܗ ܟܝܿܢܝܬܐ: ܠܐ ܠܥܠ ܘܠܐ ܠܬܚܬ܇ ܘܠܐ ܠܡܣܠܐ: ܘܟܕ ܚܒܝܼܫܝܼܢ ܟ݀ܠܗܘܿܢ ܒܚ̈ܕܕܐ: ܘܡܕܡ ܕܡܨܥܝܐ ܒܝܬ ܚܕ ܠܚܕ ܠܝܬ: ܐܝܟ ܗ݀ܝ ܕܬܪ̈ܥܐ ܘܩܘܼܦ̈ܠܐ ܡܕܡ ܐܝܬ ܥܠ ܚܕ ܚܕ ܡܢܗܘܿܢ ܕܠܐ ܢܬܚܼܠܛ ܒܐܚܪ̈ܢܐ ܕܐܝܬܝܗܿ ܡܠܼܬܐ ܐܝܟ ܓܡܿܫܘܕܥ ܘܐ݀ܡܪ: ܕܐܡܼܪܬ݀ ܕܥܕܡܐ ܠܗܢܐ ܬܐܼܬܐ ܘܠܐ ܬܥܒܼܪ ܘܫܪܟܐ܀ ܘܙܗܪܐ ܨܦܪܝܐ ܗ̄ ܕܩܕܡ ܕܢܬܼܚܙܐ ܫܡܫܐ: ܙܗܪܝܪ̈ܐ ܕܢܘܼܗܪܗ ܢܬܞܚܙܘܿܢ܀","english":"She barred the sea with doors, so that it would not pass over and flood the inhabited world, on this side and on that, so that it would not be scattered; and she dug depths for it beneath the earth on which it rests. When he was born from his mother's womb, he came forth to the eternal knowledge of God and to the glory of these things; by his knowledge in the womb, the mother is finished. As for the clouds and the vapors, he says that they cover and darken, while he is above these things; and manifestly these things are found in him. But one can also say that one of the doors and bolts of this is the clouds and vapors, because these do not allow the multitude of waters that enter it from the rivers to increase and pass over the boundaries from the beginning. For as much as is added to it from the rivers, the clouds and vapors that rise from it are equal to it; and over the whole surface of the earth they are poured out, as it were. Again, bolts and doors were placed over the four elements from the beginning; for this is the divine power, which does not allow any of them to increase or decrease from the quantity of the beginning, nor to pass from this to that, nor to move from its natural place, neither upward nor downward nor sideways; and when they are all bound together, and there is nothing intermediate between one and another, like doors and bolts, there is something over each of them that does not mix with the others, which is the Word, as it were, in a bodily way, and he says: \"I said that until this comes, it will not pass over,\" and the rest. And the morning light, before the sun appears, its rays are seen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܟܿܪܬ ܠܝܡܐ ܒܬܪ̈ܥܐ","severity":"info","text":"The clause 'she barred the sea with doors' personifies the earth as a female agent, continuing the previous passage's imagery of the earth as a constructed edifice.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܼܬܐ","severity":"info","text":"The Syriac term 'Melltha' (ܡܠܼܬܐ) here denotes the divine Word or Logos, functioning as a principle of order that prevents mixture among the elements.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܡܼܪܬ݀ ܕܥܕܡܐ ܠܗܢܐ ܬܐܼܬܐ ܘܠܐ ܬܥܒܼܪ","severity":"info","text":"The phrase 'I said that until this comes, it will not pass over' echoes Job 38:11, where God speaks of the sea's boundaries, a key prooftext in Syriac commentaries on cosmic order.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܣܛܘܟܣ̈ܐ ܐܪܒܥܐ","severity":"info","text":"The 'four elements' (earth, water, air, fire) reflect Greco-Syriac natural philosophy, common in Syriac hexaemeral literature, where divine power maintains their primordial proportions.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܩܘܼܦ̈ܠܐ ܘܬܪ̈ܥܐ","severity":"info","text":"The repetition of 'bolts and doors' at the start of a new paragraph signals a structural shift from the sea's containment to the regulation of the four elements, reinforcing the commentary's systematic argument.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܙܗܪܐ ܨܦܪܝܐ","severity":"caution","text":"The final sentence on 'morning light' appears abruptly; the Syriac may be lacunose or the commentary truncated, as the expected conclusion on the Word's role is missing.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'she' in 'she barred the sea' is ambiguous: it could be the earth personified or a divine hypostasis; the commentary takes it as the earth.","The phrase 'the mother is finished' (ܐܡܐ ܡܬܼܠ) is obscure; it may refer to the completion of the Virgin Mary's role in the context of Christ's preexistent knowledge, but the syntax is compressed."],"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":58,"ref":"p58","source":"ܕܒܩܠܝܼܠ ܩܠܝܼܠ ܡܬܼܕܪܫܐ ܒܗ ܚܙܬܐ: ܐܝܟܢܐ ܕܠܐ ܬܬܼܢܟܐ ܟܕ ܢ݀ܦܩܐ ܡܼܢ ܚܫܘܼܟܐ ܠܘܬ ܚܙܬܐ ܟܘܿܠܢܝܬܐ ܕܢܘܼܗܪܗ܀ ܟܘܟܒ ܨܦܪܐ ܕܝܢ: ܚܙܼܐ ܛܟܣܐ ܕܝܼܠܗ ܗ̄ ܒܟܿܠܗܿ ܫܡܝܐ ܘܒܟܿܠܚܕ ܡܼܢ ܡܠ̈ܘܫܐ: ܐܝܬ ܗܼܘ ܟܘܟܒ̈ܐ܇ ܕܡܐ ܕܡܿܫܪܝܢ ܕܣܿܠܩܝܼܢ ܘܡܬܼܚܙܝܢ ܥܠ ܨܦܪܐ ܡܒܕܩܝܼܢ. ܠܗܿܠܝܢ ܫܡ̈ܗܐ ܐܝܬ ܠܘܬ ܐܣܛܪ̈ܘܢܘܡܘ܇ ܘܟܿܠܚܕ ܡܢܗܘܢܿ ܙܒܢܐ ܡܬܚܡܐ ܐܝܬ ܠܗ܇ ܕܒܗ ܟܕ ܡܬܚܼܙܐ ܥܠ ܨܦܪܐ ܡܿܒܕܩ ܥܠ ܨܦܪܐ ܐܟܘܬܗ܇ ܘܟܿܠܗܘ݀ܢ ܡܼܢ ܟܢܦ̈ܝܗܿ ܕܐܪܥ ܕܢܚܝܼܢ ܘܒܟܢܦ̈ܝܗܿ ܥܿܪܒܝܼܢ: ܘܠܗܿܢܘܿܢ ܕܥܠܝܗܿ ܡܥܝܼܪܝܼܢ܇ ܘܐܦ ܥܠ ܐܬܘ̈ܬܐ ܡܒܕܩܝܼܢ ܘܙܒ̈ܢܐ ܐܝܟ ܕܟܬܒܐ ܐܡܿܪ: ܠܡܢܦܨܘܼ ܠܪ̈ܫܝܼܥܐ ܡܢܗܿ ܗ̄ ܗܕܐ ܟܿܠܗܿ ܡܛܟܣܘܼـܐ ܘܫܘܼܦܪܐ ܘܫܢܬܐ ܘܥܝܼܪܘܼܬܐ ܘܢܘܼܗܪܐ ܘܚܫܘܼܟܐ܇ ܠܘ ܒܠܚܘܕ ܥܠ ܛܒ̈ܐ ܕܢܚܐ ܘܠܗܿܠܝܢ ܡܿܘܬܪܐ: ܐܠܐ ܐܦ ܥܠ ܪ̈ܫܝܼܥܐ ܐܟܡܐ ܓܝܪ ܕܛܒ̈ܐ܀ ܘܐܢܬ ܟܕ ܢܣܼܒ ܥܦܪܐ ܗ̄ ܠܘ ܐܢܬ ܐܝܬܝܟ ܒܪܘܝܐ ܕܒܪܢܫܐ܀ ܡܫܩܠܐ ܕܝܢ ܘܪܫܝܼܥܐ ܗ̄ ܡܫܡܗ ܠܐܟܿܠܩܪܨܐ ܘܠܿܫܐܕܐ ܗܿܢܘܢ ܕܡܼܢ ܒܪܝܫܝܬ ܢܦܠܼܘ ܡܼܢ ܢܘܼܗܪܐ ܡܬܼܝܕܥܢܐ ܕܡ̈ܠܐܟܐ: ܡܛ݀ܠ ܕܐܫܬܼܩܠܘ܀ ܥܠ ܡܥ̈ܝܼܢܐ ܕܝܡܐ ܗ̄ ܡܫܟܚ ܐܢܬ ܕܬܕܪܟ ܠܥܠܼܬܐ ܟܝܿܢܝܬܐ ܗ݀ܝ ܕܠܐ ܫܿܒܩܐ ܠܗ ܕܢܬܼܒܨܪ ܐܘܿ ܐ݀ܬܐ ܐܢܬ ܥܠܘܗܝ ܒܐ̈ܠܦܐ ܥܕܡܐ ܕܡܿܕܪܟ ܐܢܬ ܠܣܘܦ̈ܘܗܝ: ܡܬܼܦܬܚܝܼܢ ܠܟ ܒܕܚܠܼܬܐ ܬܪ̈ܥܐ ܕܡܘܬܐ ܗ̄ ܡܿܨܐܼ ܐܢܬ ܕܬܩܝܼܡ ܡܼܢ ܡܘܬܐ ܠܚ̈ܝܐ܀ ܐܘܿ ܬܪ̈ܥܐ ܕܫܝܘܿܠ ܟܕ ܚܙܐܘܟ ܙܥܼܘ ܗ̄ ܡܿܨܐܼ ܐܢܬ ܟܕ ܒܢܦܫܟ ܠܫܝܘܿܠ ܢ݀ܚܬ ܐܢܬ܆ ܕܢܙܘܼܥ ܡܢܟ ܣܛܢܐ ܘܫ̈ܐܕܐ ܘܢܦܫ̈ܬܐ ܕܒܫܝܘܿܠ ܚܒܝܼܫ̈ܢ܇ ܐܝܟ ܕܐܦ ܐܢܿܐ ܟܕ ܨ݀ܒܐ ܐܢܼܐ ܠܗܕܐ ܥܿܒܕ ܐܢܼܐ܇ ܗܿܕܐ ܕܒܡܬܼܒܪܢܫܢܘܼܬܐ ܕܒܪ ܐܫܬܼܡܠܝܬ܀","english":"Very quickly, very quickly, the moon is eclipsed in it, so that it is not obscured when it emerges from darkness toward the full moon of its light. The morning star, however, sees its own order in the whole heaven and in each of the constellations. There are stars which, when they begin to rise and become visible, appear in the morning. These have names among the astronomers, and each of them has a fixed time, by which, when it appears in the morning, it indicates the morning like itself; and all of them, by the edges of the earth, rise and set by its edges; and those that are above it are awakened, and they also indicate signs and times, as Scripture says: to frighten the wicked. For this entire order, beauty, hour, wakefulness, light, and darkness are not only for the good who live and for those who benefit, but also for the wicked, as much as for the good. And you, when you took dust, you are not the creator of the beginning. The balance, however, and the wicked, he calls the slanderer and the demons that fell from the beginning from the known light of the angels, because they were weighed down. Concerning the depths of the sea, you are able to perceive the natural cause that does not allow it to be diminished or to come upon it in ships until you reach its ends. The gates of death are opened to you in fear; you are able to raise the dead from death. Or the gates of Sheol, when they see you, tremble; you are able, when you yourself descend to Sheol, to cause Satan, the demons, and the souls imprisoned in Sheol to flee from you, as also that one, when he wished, did this, which was completed by the rashness of the son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܒܩܠܝܼܠ ܩܠܝܼܠ ܡܬܼܕܪܫܐ ܒܗ ܚܙܬܐ","severity":"info","text":"The Syriac phrase 'very quickly, very quickly the moon is eclipsed in it' likely refers to the moon's rapid passage through Earth's shadow during a lunar eclipse, a natural phenomenon used as an analogy.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟܒ ܨܦܪܐ","severity":"info","text":"The term 'morning star' (ܟܘܟܒ ܨܦܪܐ) typically denotes Venus in Syriac astronomical texts, but here it may also refer to any star visible at dawn, as the context discusses their fixed times and names among astronomers.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܢܦܨܘܼ ܠܪ̈ܫܝܼܥܐ","severity":"info","text":"The phrase 'to frighten the wicked' echoes a biblical theme of cosmic order serving as a warning to the impious, possibly alluding to Job 38:12-15 or similar passages where God's creation intimidates the wicked.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܛܪ̈ܘܢܘܡܘ","severity":"info","text":"The term 'astronomers' (ܐܣܛܪ̈ܘܢܘܡܘ) reflects the Greek loanword ἀστρονόμοι, indicating the author's familiarity with Hellenistic astronomical traditions, common in Syriac scholarly circles.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢܬ ܟܕ ܢܣܼܒ ܥܦܪܐ","severity":"info","text":"The shift from third-person astronomical description to second-person address ('and you, when you took dust') marks a rhetorical turn, likely addressing Job or the reader directly, a common exegetical device in Syriac commentaries.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪ ܐܫܬܼܡܠܝܬ","severity":"info","text":"The phrase 'rashness of the son' may allude to a Christological interpretation, where the 'son' refers to Christ, whose descent into Sheol (as in the Harrowing of Hell tradition) is completed by divine audacity, a theme in Syriac patristic literature.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one' (ܐܢܿܐ) who descended to Sheol is ambiguous; it could refer to Christ, a biblical figure like Enoch, or a typological reference.","The phrase 'the gates of death are opened to you in fear' could be read as either a threat or an invitation, depending on the rhetorical context."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"ܘܒ݀ܥܐ ܡܢܗ ܕܢܘܕܥ ܠܗ: ܟܡܐ ܐܣܛـ̈ـܕܘܬܐ: ܐܘܿ ܡܝܼ̈ܠܐ ܐܿܘ ܕܪ̈ܥܐ ܗܿܘܐ ܦܬܝܐܕ ܥܠܡܐ ܟܿܠܗ. ܗ̄ ܗܕܐ ܕܠܐ ܡܿܨܐܼ ܐܢܫ ܚܿܟܡ ܠܗܿ ܕܒܐܝܿܕܐ ܕܝܢ ܐܪܥܐ ܡܿܕܝܪ ܢܘܼܗܪܐ ܗ̄ ܡܐ ܕܠܥܠ ܡܢܟ ܐܝܬܘܗܝ ܝܿܕܥ ܐܢܬ ܟܡܐ ܡܼܢ ܐܪܥܐ ܕܥܠܝܗܿ ܡܿܕܝܪ ܗܿܟܢܐ ܡܐ ܕܡܿܫܢܐ ܡܢܟ ܚܿܟܡ ܐܢܬ ܠܗܿ ܟܕ ܠܗܿ ܠܗܕܐ ܕܐܡܝܼܪܐ: ܘܩܕܡ ܕܢܐܼܬܐ ܠܘܬܟ܇ ܝ݀ܕܥ ܐܢܬܿ ܕܡܼܢ ܐܝܿܕܐ ܐܪܥܐ ܫܢܝܼ܇ ܘܒܝܕ ܫܘܼܢܝܗ ܕܚܿܫܟ: ܘܥܠ ܟܡܐ ܡܢܗ ܡܿܕܝܪ ܗܼܘܐ܀ ܕܚܫܘܼܟܐ ܕܝܢ ܐܝܿܕܐ ܗܿܝ ܕܘܼܟܬܐ ܗ̄ ܘܐܦܠܐ ܗܕܐ ܡܿܨܐܼ ܐܢܫ ܕܢܕܥܝܿܗ܆ ܡܛ݀ܠ ܕܠܘ ܒܐܬܪܐ ܚܒܝܼܫ ܚܫܘܼܟܐ: ܐܦܠܐ ܕܘܼܟܬܐ ܐܝܬ ܠܗ ܒܕܠܘ ܓܘܼܫܡܐ ܗܿܘ ܡܐ ܕܡܿܫܢܐ ܢܘܼܗܪܐ ܢ݀ܦܩ܀ ܐܢ ܡܿܝܬܐ ܐܢܬ ܠܝܼ ܬܚܘܼ̈ܡܐ ܕܝܼܠܗܘܢ ܗ̄ ܐܢ ܐܡܿܪ ܐܢܬ ܠܝܼ: ܟܕ ܢܘܼܗܪܐ ܦܪܝܼܣ ܥܠܝܟ ܘܐܝܬܘܗܝ ܐܝܼܡܡܐ܇ ܥܕܡܐ ܠܐܝܟܐ ܡܼܢ ܐܪܥܐ ܒܐܘܪܟܐ ܘܒܦܬܝܐ ܘܒܥܘܼܡܩܐ ܡܿܬܚܡ ܗܼܘ ܐܬܪܐ ܢܗܝܼܪܐ܇ ܐܝܟܢܐ ܕܡܼܢ ܗܢܐ ܢܬܝܼܕܥ ܐܦ ܬܚܘܼܡܐ ܕܚܫܘܼܟܐ܀ ܐܢܕܝܢ ܝ݀ܕܥ ܐܢܬ ܐܦ ܫܒ̈ܝܼܠܐ ܕܝܼܠܗܘܢܿ ܗ̄ ܕܬܦܣܘܿܩ ܫܒܝܼ̈ܠܐ ܕܢܘܼܗܪܐ܇ ܕܗܿܫܐ ܐܝܬܘܗܝ ܒܐܪܥܐ ܙܦܠܢ ܘܙܦܠܢ ܐܣܛܕܘ̈ܬܐ ܘܕܚܫܘܼܟܐ܀ ܕܗܿܝܕܝܢ ܐܬܼܝܠܕܬ݀ ܗ̄ ܗܘܼܝܬ ܝܿܕܥ ܠܝܿܬܟ: ܟܕ ܐܬܼܝܠܕܬ݀ ܐܘܿ ܩܪܝܼܒ ܗܘܼܝܬ ܠܢܦܫܟ ܐܟܡܐ ܕܗܫܐ܇ ܐܘܿ ܟܡܐ ܥܬܝܼܕ ܗܼܘܝܬ ܕܬܼܚܐ ܝܿܕܥ ܐܢܬ܀ ܘܡܿܘܕܥ ܠܗ ܒܿܬܪܟܢ܆ ܕܐܦܠܐ ܐܝܟܢܐ ܡܬܓܼܒܠ ܬܠܓܐ ܘܒܪܕܐ ܒܥܢ̈ܢܐ ܡܫܟܚ ܕܢܚܼܙܐ: ܘܕܠܐ ܡܿܝܬܐ ܠܗܘܿܢ ܟܿܠ ܐܡܬܝ ܕܨܿܒܐ܇ ܕܐܠܗܐ ܠܗܿܠܝܢ ܣܿܥܪ: ܐܡܬܝ ܕܡܼܢ ܒܥܠ̈ܕܒܒܐ ܒܿܥܐ ܕܢܬܼܢܩܡ ܐܘܿ ܢܪܐ܀","english":"and he begins to show you: how many stadia, or miles, or cubits the whole world is in breadth. This is something that no one can know: by which hand the earth turns the light. When it is above you, you know how much of the earth over which it turns. Likewise, when it moves away from you, you know it, as it is said: and before it comes to you, you know by which hand the earth is darkened, and by the turning of the darkness, and over how much of it it turns. The darkness, however, by which hand? That place? Not even this can anyone know, because darkness is not confined to a place, nor does it have a place, since it is not a body when the light goes out. If you give me the boundaries of their own, or if you tell me: when light is spread over you and it is day, up to where on the earth in length, breadth, and depth the illuminated place is bounded, just as by this it is known, so also the boundary of darkness. Then you know also their own paths, to determine the paths of light, which now is in the earth, and the stadia of darkness, one by one. For then you would have been born knowing your limit, when you were born or came near to yourself as now, or how much you were about to know. And he makes known to you afterwards, that not even how snow and hail are formed in the clouds can be seen, and that it is not possible for them at all whenever he wishes, that God does these things: when with enemies he wishes to arm or to strike.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛـ̈ـܕܘܬܐ","severity":"info","text":"The Syriac ܐܣܛـ̈ـܕܘܬܐ (ʾesṭaddwātā) is a plural borrowing from Greek στάδιον, a unit of length. The author lists it alongside miles and cubits to illustrate the impossibility of measuring the cosmos.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects late antique and medieval Syriac cosmological debates about the nature of darkness as a privation of light, not a substance. Dionysius argues darkness has no place or body, echoing Aristotelian physics as received in Syriac tradition.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a rhetorical challenge about measuring the earth and light to an a fortiori argument about darkness, then to the unknowability of natural phenomena like snow and hail, and finally to divine agency in war. This sequence mirrors the commentary's pattern of dialectical exposition.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܕ ܥܘܼܗܪܐ ܦܪܝܼܣ ܥܠܝܟ","severity":"info","text":"The phrase 'when light is spread over you' may allude to Job 37:15 (Peshitta), where Elihu describes God's works in the heavens. Dionysius frequently weaves Joban language into his commentary without explicit citation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܼܝܠܕܬ݀","severity":"caution","text":"The verb ܐܬܼܝܠܕܬ݀ (ʾettīldat) is ambiguous: it could mean 'you were born' or, with a different vocalization, 'you were begotten.' The English draft takes the former, but the sense of self-knowledge from origin is consistent either way.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by which hand the earth turns the light' (ܒܐܝܿܕܐ ܕܝܢ ܐܪܥܐ ܡܿܕܝܪ ܥܘܼܗܪܐ) is ambiguous: it may refer to a cardinal direction (east/west) or to a metaphorical 'hand' of the earth. The reading taken is that it concerns orientation of rotation.","The final clause about God arming or striking enemies (ܕܥܬܼܥܩܡ ܐܘܿ ܥܪܐ) is syntactically loose; the English draft interprets it as divine action in war, but it could also refer to natural phenomena as divine weapons."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"ܗܿܟܢܐ ܘܠܐ ܕܐܝܟܢܐ ܩܿܛܪ ܓܠܝܼܕܐ: ܘܠܐ ܐܝܟܢܐ ܡܬܼܒܪܝܐ ܪܘܼܚܐ ܐܘܿ ܥܠܼܬܐ ܕܡܛܪܐ ܘܐܝܟܢܝܘܼܬܐ ܕܪ̈ܥܡܐ ܘܒܪ̈ܩܐ ܘܫܪܟܐ ܗ̄ ܕܩܪܘܣܛܠܘܼܣ ܘܓܠܝܼܕܐ ܘܕܐܝܠܝܢ ܐܢܘܿܢ ܕܒܗܿܠܝܢ ܡܫܬܢܩܝܼܢ ܐܘܿ ܠܐ ܠܘܬ ܟܘܟܒ̈ܐ ܘܫܡܝܐ ܡܿܣܩ ܠܗ ܘܒܿܬܪܟܢ܇ ܕܒܗܿܠܝܢ ܢܠܦܝܼܘܗܝ ܕܠܐ ܡܿܨܐܼ ܕܢܕܥ ܠܐܣܪܐ: ܘܒܿܬܪܟܢ ܘܟܡܝܘܼܬܐ ܕܗܿܠܝܢ܇ ܘܠܐ ܫܘܼܢܝܗܘܢ ܕܩܒܝܼ̈ܥܐ ܕܡܼܢ ܕܘܼܟ ܠܕܘܼܟ܇ ܐܘܿ ܐܝܟܢܐ ܒܝܕ ܫܘܼܚܠܦܐ ܕܙܘ̈ܥܐ ܕܫܡܫܐ ܘܙܘܥܐ ܕܟܘܟ̈ܒܐܙ ܗܿܘܝܢ ܙܒܢ̈ܐ ܩܝܛܐ ܘܣܬܘܐ ܘܫܪܟܐ: ܘܐܦܠܐ ܬܘܼܒ ܠܐܝܟܢܝܘܼـܐ ܕܚܟܼܡܬܐ ܕܢܨܝܼܒܐ ܒܢ܆ ܕܒܗܿ ܡܣܼܬ̈ܟܠܢ ܘܣܥܪ̈ܢ ܘܙܩܪ̈ܢ ܢܫ̈ܐ܇ ܘܙܩܘܪ̈ܐ ܕܗܠܝܢ ܕܟ݀ܠܗܝܢ ܕܫܪܟܐ ܕܡܿܝܬܐ ܐܠܗܐ ܐ̱ܚܪܢܐ ܕܝܢ ܕܢܥܒܕ ܠܗܿܠܝܢ ܐܟܘܬܗ ܠܝܬ: ܥܕܡܐ ܓܝܪ ܠܚܝ̈ܘܬܐ ܘܠܦܪ̈ܚܬܐ ܡܬܪܢܚܬ ܐܠܗܐ: ܕܡܼܢ ܗܿܠܝܢ ܢܡܟܟ ܠܐܝܘܿܒ ܘܢܠܦܝܼܘܗܝ ܕܒܨܝܼܪ ܗܼܘ ܚܝܠܗ ܘܝܼܕܥܬܗ: ܡܼܢ ܕܬܕܪܟ ܠܐܝܟܢܝܘܼܬܐ ܕܕܝܠ̈ܝܬܐ ܕܒܗܿܠܝܢ ܕܡܬܼܚܙܝܐ܆ ܘܟܕ ܡܛ݀ܠ ܒܪܢܫܐ ܥܒܝܼ̈ܕܢ܇ ܡܢܗܝܢ ܠܒܪܢܫܐ ܠܐ ܡܫܼܬ̈ܥܒܕܢ܇ ܟܕ ܡܢܗܝܢ ܗܼܘ̈ܝ ܒܿܬܪ ܚܛܝܼܬܐ ܡܫܥ̈ܒܕܬܐ܇ ܘܡܢܗܝܢ ܠܐ ܡܫܥ̈ܒܕܬܐ܀ ܟܢܦ̈ܝ ܫܒܝ̈ܚܢ ܗ̄ ܒܟܢܘܼܫܬܐ ܡܬܡܼܬܠܐ܀ ܐܣܓܼܝܬ݀ ܒܢ̈ܝܐ ܘܠܐ ܠܗܿ ܗ̄ ܘܐܦ ܟܢܘܼܫܬܐ ܐܘܠܼܕܬ݀ ܢܒ̈ܝ ܘܪܒܼܝܬ݀ ܫܠ̈ܝܼܚܐ: ܘܫܒܩܘܼܗܿ ܘܗܘܼܘ ܒܢ̈ܝ ܥܕܬܐ܀ ܓܚܼܟܬ݀ ܥܠ ܣܘܣܝܐ ܘܥܠ ܪܟܒܗ ܗ̄ ܡܝܩܼܬ݀ ܒܨܠܝܼܒܐ ܘܒܡܫܝܼܚܐ ܕܪܟܝܼܒ ܥܠܘ̄܀ ܝܿܗܒ ܐܢܬ ܠܣܘܣܝܐ ܓܢܒܪܘܬܐ ܗ̄ ܐܪܙ ܥܡܐ ܩܕܝܼܫܐ ܪܡܿܙ ܒܐܝܠܝܢ ܕܥܠ ܗܢܐ ܟܬܝܼܒ̈ܢ܀ ܢܨܐ ܒܥܠܕܒܒܐ ܕܦܪܚܬܐ܇ ܡܬܼܦܚܡ ܒܣܛܢܐ ܒܥܠܕܒܒܐ ܕܩܕܝܼܫ̈ܐ ܡܬܬܪܝܼܡ ܢܫܪܐ܇ ܐܪܙ ܡܪܢ ܕܐܬܬܪܝܡ ܥܠ ܓܓܘܠܬܐ܀","english":"the earth is, and not how the hail is formed, nor how the wind or the cause of rain is generated, nor the nature of thunder and lightning and the rest of the phenomena of the frost and hail and of those things by which the air is disturbed, or whether it ascends toward the stars and the heavens and then descends, so that by these things it is impossible for him to know the bond, and then the quantity of these things, and not the courses of the fixed stars from place to place, or how by the change of the movements of the sun and the movement of the stars the seasons of summer and winter and the rest occur; and again not even the nature of the wisdom that is placed in the earth, by which trees, plants, and seeds are nourished, and the shoots of all these and the rest of the living things that God has made; there is no other who does these things like him. For even to the animals and to the birds God extends his care, so that by these things he humbles Job and shows him that his power and knowledge are small, when he perceives the nature of the properties that are seen in these things, and when he comes to the beginning of created things, they lead to a beginning that is not created, when they lead to submissive sins, and they lead to things that are not submissive. The glorious chapters are completed in the book of Ecclesiastes. I multiplied questions and she did not, and also Ecclesiastes gave birth to sons and raised apostles, and they left her and were sons of the church. She laughed at the horse and at its rider, she died on the cross and in Christ who rode upon it. You gave to the horse the strength, the mystery of the holy people, a sign in those things that are written about this. He conquered the enemy of the bird, he is adorned with the staff against the enemy of the saints, the mystery of the Lord who was raised on Golgotha.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܐ ܕܐܝܟܢܐ ܩܿܛܪ ܓܠܝܼܕܐ","severity":"info","text":"The passage continues the list of natural phenomena beyond human knowledge, emphasizing Job's limited understanding of creation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܪܘܣܛܠܘܼܣ","severity":"info","text":"The Greek loanword κρύσταλλος (krystallos) here means 'frost' or 'ice', a natural phenomenon whose formation is unknowable to Job.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܢܘܼܫܬܐ","severity":"info","text":"The reference to Ecclesiastes (Qoheleth) as 'the glorious chapters' and the subsequent allegory of the horse and rider alludes to the biblical book, though the exact verse is not cited.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܓܘܠܬܐ","severity":"info","text":"Golgotha, the site of Christ's crucifixion, is invoked as a typological mystery, linking the horse and rider allegory to the passion narrative.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠ̈ܝܼܚܐ","severity":"info","text":"The mention of 'apostles' born from Ecclesiastes reflects a Syriac exegetical tradition that personifies the book as a mother of apostolic teaching, later superseded by the church.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢܗܝܢ ܠܒܪܢܫܐ ܠܐ ܡܫܼܬ̈ܥܒܕܢ","severity":"caution","text":"The phrase 'lead to a beginning that is not created' is syntactically ambiguous; it may refer to a Neoplatonic first principle or a Christian doctrine of creatio ex nihilo.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The shift from natural phenomena to the allegory of Ecclesiastes and the horse is abrupt; the logical connection is unclear.","The phrase 'submissive sins' (ܚܛܝܼܬܐ ܡܫܥ̈ܒܕܬܐ) is obscure and may be a textual corruption or a technical term."],"confidence":"medium","notes":[]},{"i":61,"ref":"p61","source":"ܦܪ̈ܘܓܘܗܝ ܕܡܐ ܠܥܝܼܢ ܗ̄ ܡܼܢ ܕܡܐ ܕܣܛܪܗ ܡܬܒܣܡܝܼܢ ܥܡ̈ܡܐ ܦܪ̈ܘܓܐ ܕܡܫܝܚܐ܀ ܗ݀ܘ ܕܥܬܝܼܕ ܕܠܩܝܛܘܿܣ ܢܐܚܘܿܕ ܗ̄ ܗܢܐ ܡܬܼܩܪܐ ܠܘܝܬܢ ܘܬܢܝܼܢܐ܇ ܘܪܒ ܡܼܢ ܟܿܠܗܝܢ ܚܝܘ̈ܬܐ ܕܕܒܼܪܐ ܐܠܗܐ ܥܠ ܐܪܥܐ ܘܐܦ ܒܝܡ̈ܡܐ ܪ̈ܩܝܼܩܐ ܘܙܥܘܪ̈ܐ ܠܐ ܡܿܨܐܼ ܕܢܥܡܪ܇ ܐܠܐ ܒܐܘܩܝܢܘܣ ܕܣܿܦܩ ܠܗܘܼܦܟܗ: ܘܝܬܝܼܪ ܡܼܢ ܐܠܗܐ ܐܣܛ̈ܕܐ ܥܿܒܪܐ ܟܡܝܘܼܬܗ ܕܓܘܼܫܡܐ: ܕܚܕ ܚܕ ܡܢܗܘܢܿ܆ ܘܐܣܛܕܐ ܝܘܢܝܐ ܘܐܪܒܥܡܐܐ ܐܡ̈ܝܼܢ: ܘܚܕ ܡܼܢ ܥܬܝܼܩ̈ܐ ܥܿܒܪܐ ܡܫܘܚܬܐ܆ ܠܡܐܬܝܢ ܡܝܼ̈ܠܐ: ܘܡܝܼܠܐ ܫܒܥܐ ܐܣܛ̈ܕܐ ܘܦܠܓܗ ܐܝܼܬܘܗܝ܇ ܗܢܐ ܡܬܼܓܚܟ ܡܼܢ ܡܿܠܐܟܐ: ܐܝܟ ܡܠܬ ܕܘܝܕ܆ ܘܐܠܗܐ ܠܚܘܕ ܡܿܨܐܼ ܠܡܒܼܥܗ: ܐܝܟ ܡܠܬ ܐܝܘܿܒ ܗܿܝ ܕܡܬܼܓܚܟ ܡܼܢ ܡ̈ܠܐܟܐ ܗܕܐ ܗܿܝ ܕܡܼܬܕܡܪܝܼܢ ܥܠ ܪܒܘܼܬܗ ܕܡܬܼܢܟܬܼ ܡܼܢ ܚܝ̈ܘܬܐ ܘܡܬܼܥܘܩܕ ܘܚܿܐܫ܀ ܨܿܐܪ ܠܐܟܿܠܩܪܨܐ ܗܘܿ ܕܥܬܝܼܕ ܕܢܬܠܒܟ ܘܢܬܐܼܣܪ ܡܼܢ ܡܫܝܼܚܐ ܒܫܘܼܠܡܐ܀ ܟܢܦ̈ܝ ܫܒܝ̈ܚܢ ܗ̄ ܦܪܚܬܐ ܐܝܬܝܗܿ: ܘܐܝܬ ܠܗܿ ܚܝܠܐ ܘܓܠܝܼܙܐ ܡܼܢ ܒܘܼܝܿܢܐ܇ ܘܝ݀ܠܕܐ ܒܝܥ̈ܝܗܿ ܥܠ ܐܪܥܐ ܘܡܬܼܬܒܪ̈ܢ ܕܠܐ ܢܣܓܼܐ ܝܠܕܗܿ ܥܠ ܐܪܥܐ ܘܢܓܪܣ ܒܢܝܢ̈ܫܐ ܘܒܚܝܠܗܿ ܠܣܘܼܣܝܐ ܘܪܟܒܐ ܕܥܠܘܗܝ ܚܿܛܦܐ ܘܐܙܿܠܐ: ܘܒܐܬܪ̈ܘܬܐ ܕܗܢܕ̈ܘܝܐ ܥܿܡܪܐ: ܘܟܕ ܐܚܿܕܐ ܒܛܦܪ̈ܝܗܿ ܒܡܕܡ ܘܠܐ ܡܫܟܚܐ ܕܬܦܼܠܛܝ ܐܢܝܢ: ܙܒܢ̈ܝܼܢ ܣܓ̈ܝܐܢ ܐܒܿܕܐ ܟܕ ܢ݀ܦܠܐ ܒܝܡܐ: ܘܟܕ ܨ݀ܒܝܢ ܕܢܐܚܕܘܼܢܗܿ: ܡܿܝܬܝܢ ܥܓܠܬܐ ܘܟ݀ܫܝܢ ܥܠܝܗܿ ܝܓܪܐ ܕܟܐܦ̈ܐ ܘܐܣܿܪܝܼܢ ܒܗܿ ܬܘܪ̈ܐ ܘܟܕ ܢ݀ܚܬܐ ܫܿܕܝܐ ܛܦܪ̈ܝܗܿ ܒܬܘܪܐ: ܠܐ ܡܨܝܐ ܕܬܣܒܝܼܘܗܝ ܡܼܢ ܝܩܝܼܪܘܬ ܥܓܠܬܐ ܘܛܦܪ̈ܝܗܿ ܠܐ ܡܬܼܦܠ̈ܛܢ ܡܛ݀ܠ ܕܥܐܠ̈ܢ ܬܝܚܬ ܓܪ̈ܡܐ ܕܬܘܪܐ ܘܡܚܕܐ ܐܚܿܕܝܼܢ ܠܗܿ܀","english":"The pores of the blood are like a sieve, and by its strain the nations are refreshed, the pores of Christ. That which is destined to take hold of the leviathan is called Leviathan and the serpent, and more than all the animals of the wilderness God placed on the earth and also in the seas, both spacious and small, it cannot dwell except in the ocean that suffices for its transformation. And more than that, God established measures according to the quantity of the body, each one of them, and a measure of ninety and four hundred cubits, and one of the ancients passed a measurement, to come to miles, and miles are seven measures and a half. This is laughed at by the angels, according to the word of David, and only God is able to comprehend it, according to the word of Job, which is laughed at by the angels. This is what is wondered at concerning the greatness of the thought that is occupied with animals and is distressed and suffers. The slanderer is the one destined to be confounded and bound by Christ at the end. The claws of the griffin are its flight, and it has power and is hidden from the abyss, and it gives birth in its eggs on the earth and they are broken, so that its young do not increase on the earth, and it destroys with its talons and with its power the horse and the rider upon it, snatching and going, and it dwells in the regions of the Indians. And when it seizes with its claws something, it is not able to extract its foot, many ships are lost when it falls into the sea, and when they wish to capture it, they bring a cow and throw upon it a heap of stones and tie oxen to it, and when it descends, it casts its claws into the ox, it cannot lift it because of the weight of the cow, and its claws are not extracted because they have entered under the bones of the ox, and immediately they capture it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܪ̈ܘܓܘܗܝ ܕܡܐ","severity":"info","text":"The phrase 'pores of the blood' is a literal rendering of a Syriac idiom for blood vessels or capillaries, used here in a physiological analogy for Christ's salvific work.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܘܝܬܢ","severity":"info","text":"The mention of Leviathan (ܠܘܝܬܢ) alludes to Job 41:1, where the creature is described as a sea monster, and to Psalm 74:14 (LXX 73:14), where God subdues Leviathan.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܣܛ̈ܕܐ ܝܘܢܝܐ ܘܐܪܒܥܡܐܐ ܐܡ̈ܝܼܢ","severity":"info","text":"The measurement of 490 cubits (ܐܣܛ̈ܕܐ ܝܘܢܝܐ ܘܐܪܒܥܡܐܐ ܐܡ̈ܝܼܢ) reflects ancient Near Eastern and Hellenistic traditions of colossal sea creatures, possibly derived from Jewish apocalyptic or bestiary lore.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܢܦ̈ܝ ܫܒܝ̈ܚܢ","severity":"info","text":"The griffin (ܟܢܦ̈ܝ ܫܒܝ̈ܚܢ) is a mythical creature from Persian and Indian lore, here integrated into Syriac Christian exegesis as a symbol of demonic or chaotic forces subdued by Christ.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܿܐܪ ܠܐܟܿܠܩܪܨܐ","severity":"info","text":"The passage shifts from natural-philosophical speculation to eschatological allegory, identifying the slanderer (ܐܟܿܠܩܪܨܐ) as Satan, who will be bound by Christ at the end of time.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܣܛܕܐ ܝܘܢܝܐ ܘܐܪܒܥܡܐܐ ܐܡ̈ܝܼܢ","severity":"caution","text":"The numeral 'ninety and four hundred' (490) may be a scribal error or a symbolic number; the text's arithmetic of miles and measures is inconsistent and likely corrupt.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pores of Christ' (ܦܪ̈ܘܓܐ ܕܡܫܝܚܐ) is ambiguous: it may refer to the wounds of Christ or to a sacramental image of blood as a life-giving sieve.","The measurement of 490 cubits and its conversion to miles is textually uncertain; the passage may contain a scribal corruption or a deliberate symbolic number."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"ܗܐ ܚܝܘܬ ܫܢܐ ܐܝܬ ܠܘܬܟ ܗ̄ ܗܕܐ ܚܝܘܬܐ ܕܐܝܬ ܠܘܬܟ ܕܐܡܿܪ܆ ܩܡܨܐ ܐܝܼܬܘܗܝ ܘܡܫܬܼܡܥ ܠܘܬ ܥܒܪ̈ܝܐ ܒܗܡܘܬ܇ ܚܝ̈ܘܬܐ ܣܓܝ̈ܐܬܐ: ܗܢܐ ܐܟܿܠ ܥܣܒܐ ܐܝܟ ܬܘܪܐ܆ ܟܕ ܣܿܪܚ ܠܙܪܥܐ: ܘܩܿܢܐܼ ܚܝܠܐ ܥܠ ܟܣܣܬܗ: ܘܥܠ ܩܘܢܬܫܪܝܐ ܟܢܘܼܫܪܐ ܕܟܪܣܗ: ܘܣܿܒܟ ܥܠ ܟܐܦ̈ܐ ܘܟܘܼ̈ܒܐ. ܘܠܐ ܡܬܼܢܟܐ ܘܙܿܐܠܥ. ܘܙ݀ܩܦ ܕܘܼܢܒܗ ܒܕܡܘܼܬ ܐܪܙܐ: ܘܫܿܘܪ ܥܠ ܐܪܥܐ ܐܝܟ ܚܝ̈ܘܬܐ ܗܠ̈ܟܬ: ܘܦܿܪܚ ܐܝܟ ܦܪ̈ܚܬܐ ܥܫܝܼܢ̈ܬܐ: ܘܚܠܝܼܡ ܓܘܼܫܡܐ ܕܦܘܼܚܪ̈ܘܗܝ܆ ܘܓܒ̈ܘܗܝ ܒܕܡܘܼܬ ܓܝ̈ܕܐ ܪ̈ܨܝܼܦܐ܇ ܘܐ̈ܠܥܘܗܝ ܐܝܟ ܢܚܫܐ: ܘܓܪܡ ܚܨܗ ܒܕܡܘܼܬ ܦܪܙܠܐ ܘܐܝܼܬܘܗܝ ܪܝܫܐ ܕܒܪ̈ܝܬܐ ܕܐܠܗܐ: ܡܛ݀ܠ ܕܒܬܕܐܐ ܫܿܘܚ ܘܢ݀ܦܩ: ܩܕܡ ܟ݀ܠܗܝܢ ܝܥ̈ܝܬܐ ܘܡܘܥ̈ܝܬܐ ܕܚܩܠܐ ܘܪܒܐ ܒܩܠܝܼܠ ܩܠܝܼܠ: ܗܢܐ ܥܿܒܕ ܩܪܒܐ ܠܘܩܼܩܒܠ ܒܢܝܢ̈ܫܐ ܘܚܝ̈ܘܬܐ: ܟܕ ܚܿܛܦ ܬܘܪܣܝܗܘܿܢ ܘܣܡܼܗ ܐܠܗܐ ܠܬܡܼܗܐ ܘܠܕܘܼܡܪܐ ܘܠܦܨܝܼܚܘܼܬܐ܇ ܠ̈ܡܠܐܟܐ ܗܿܢܘܿܢ ܕܡܕܒܪܝܼܢ ܠܗ ܘܠܐ ܗܿܦܟ ܡܼܢ ܐܘܝܘܼܬܗ ܘܠܚܕܐ ܦܢܝܼܬܐ ܥܿܒܕ ܡܪܕܝܼܬܗ ܒܕܡܘܼܬ ܡ̈ܝܐ ܕܠܚܕ ܓܒܐ ܡܼܨܛܠܝܢ: ܘܐ݀ܬܐ ܥܠ ܚܨܐ ܕܛܘܼܪ̈ܐ ܕܫܩܝܼܠܝܼܢ ܠܗ ܘܠܐ ܡܬܼܟܣܣ ܘܥܿܒܕ ܚܕܘܿܬܐ ܠܚܝܘ̈ܬܐ: ܐܡܬܝ ܕܡܬܼܬܪ̈ܣܝܢ ܡܢܗ܆ ܘܐܦ ܠܪ̈ܚܫܐ ܐܡܬܝ ܕܢ݀ܦܠ ܒܓܘܼܡܨܐ ܘܐܘܓܡ̈ܐ܆ ܘܫܿܟܒ ܬܚܝܬ ܐܝܼܠ̈ܢܐ ܘܙܐܠܐ ܘܐܪܒܢܐ ܘܥܠ ܐܝܼܠ̈ܢܐ ܘܟܪܝܼܟܝܼܢ ܠܗ ܥܘܼܪ̈ܒܐ ܘܦܪ̈ܚܬܐ: ܕܟܠܘܿܢ ܡܢܗ܆ ܐܦܠܐ ܡܼܢ ܢܗܪܐ ܡܬܼܟܣܣ ܐܠܐ ܐܡܬܝ ܕܐܝܬܘܗܝ ܗܠܟܼܐ: ܩܿܛܪ ܘܡܬܼܪܟܒܙ܇ ܐܝܟ ܓܝܫܪܐ ܘܡܿܥܒܪ ܠܟܢܘ̈ܬܗ ܐܝܟ ܓܝܪܫܐ ܕܠܐ ܣܘܼܓܦܢ܀","english":"Behold, the beast of the field is with you. This beast that is with you, of which it is said: its name is the flea, and it is heard among the Hebrews as Behemoth, many beasts. Behold, it eats grass like an ox, while it destroys the seed. And it exerts force upon its covering, and upon the firmament, like the weakness of its belly, and it casts itself upon rocks and thorns. And it is not hindered and it glides. And it raises its tail in the form of a cedar, and it leaps upon the earth like walking beasts, and it flies like strong birds. And the body of its limbs is strong, and its wings are like twisted sinews, and its ribs like a serpent, and the bone of its back like iron. And it is the chief of the creatures of God, because in its form it is sent and goes forth before all the groanings and travails of the field, and it grows little by little. Behold, it makes war against the enemies and beasts, while it seizes their form, and God placed it for wonder and for astonishment and for joy for those angels who govern it, and it does not turn from its nature. And to one side it makes its discipline in the form of water that flows to one side. And it comes upon the back of the mountains that have received it, and it is not covered, and it makes joy for the beasts. When they are nourished by it, and also for the reptiles when it falls into a pit and marshes, and it lies under trees and alders and willows, and upon trees, and crows and birds are entwined around it, all of them with it. Nor is it covered by the light, except when it is walking. It knots and is rolled up, like a bridge, and it passes its strength like a bridge without disturbance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ","severity":"info","text":"The Syriac term ܩܡܨܐ (qamṣā) is rendered 'flea' in the English draft, but the passage identifies it with Behemoth, a colossal beast from Job 40:15. Bar Salibi may be playing on the creature's paradoxical smallness and vastness.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Behemoth","severity":"info","text":"The reference to 'Behemoth' (ܒܗܡܘܬ) echoes Job 40:15, where Behemoth is a massive land beast. Bar Salibi here conflates it with a flea, likely as an exegetical paradox illustrating divine power in creation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Behemoth as flea","severity":"info","text":"The identification of Behemoth with a flea is unusual; it may reflect a tradition of interpreting Job's beasts as allegories for natural phenomena or moral lessons. Bar Salibi's commentary often blends literal and symbolic readings.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage continues the description of the beast's attributes and actions, moving from its feeding and movement to its role as a divine wonder. The structure is paratactic, piling up vivid physical details.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"textual corruption","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܫܢܐ, ܟܢܘܼܫܪܐ) that may affect interpretation. The English draft's 'weakness of its belly' is tentative; the Syriac could also imply 'strength' or 'distension'.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the beast: the text calls it a flea (ܩܡܨܐ) but also Behemoth, leaving open whether Bar Salibi intends a literal flea or a symbolic conflation.","The phrase 'weakness of its belly' (ܟܢܘܼܫܪܐ ܕܟܪܣܗ) is ambiguous; it could mean 'distension' or 'strength' depending on vocalization."],"confidence":"medium","notes":[]},{"i":63,"ref":"p63","source":"ܡܛ݀ܠ ܕܬܟܝܼܠ ܕܢܩܼܒܠ ܠܚܐܦܐ ܕܢܗܪܐ ܠܘܼܩܒܠ ܐܦܘ̈ܗܝ ܣܿܚܐ ܘܠܘܼܩܒܠ ܥܝܢܗ ܐܝܟ ܡܠܼܬ ܟܬܒܐ: ܥܠ ܗܢܐ ܩܡܨܐ ܐܡܿܪ ܐܠܗܐ ܠܐܝܘܿܒ ܕܠܐ ܡܿܨܐܼ ܐܢܬ ܚܝܠܗ ܕܬܙܟܼܝܘܗܝܘܐܢ ܠܗܢܐ ܠܐ ܙ݀ܟܐ ܐܢܬ ܐܝܟܢܐ ܠܘܼܩܒܠ ܐܠܗܐ ܡܿܡܠܠ ܐܢܬ܀ ܒܿܬܪ ܗܿܠܝܢ ܡܿܦܢܐ ܐܝܘܿܒ ܘܐܡܿܪ ܕܡܢܐ ܐܬܬܕܝܼܢ ܗ̄ ܘܒܗܿܠܝܢ ܡܿܚܘܐ ܒܨܝܼܪܘܬ ܚܝܠܗ܇ ܘܪܒܘܼܬܗ ܕܚܝܠܐ ܐܠܗܝܐ ܕܐܟܣܼܗ܇ ܘܚܘܝܼ ܡܚܝܼܠܘܼܬܗ ܕܠܐ ܡܿܨܐܼ ܕܢܬܼܠ ܦܬܓܡܐ ܠܐܠܗܐ ܘܗܦܼܟ ܡܪܝܐ ܘܐܡܼܪ ܠܐܝܘܿܒ ܕܐܘܕܝܼ ܒܒܣܝܼܘܬܗ: ܠܐ ܬܐܡܼܪ ܗܿܟܢܐ ܐܠܐ ܐܣܘܿܪ ܢܐ ܐܝܟ ܓܢ̱ܒܪܐ ܚܨ̈ܝܟ ܗ̄ ܐܬܠܒܒ ܘܐܬܚܝܠ ܐܢ ܡܿܨܐܼ ܐܢܬ ܟܕ ܡܫܐܠ ܐܢܼܐ ܠܟ ܦܢܐ ܠܘ ܘܡܿܚܘܐ ܒܡܼܠܬܗ ܕܡܛܠ ܗܕܐ ܐܬܓܠܝܼ ܥܠܘܗܝ ܘܡܠܼܠ ܥܡܗ܆ ܕܢܠܦܝܼܘܗܝ ܕܠܐ ܡܿܨܐܼ ܕܢܙܟܼܐ ܠܚܝܠܐ ܐܠܗܝܐ ܒܕܪܫܐ܇ ܘܐܦ ܡܛܠ ܗܕܐ ܐܬܓܠܝܼ ܥܠܘܗܝ ܕܢܚܘܝܘܗܝ ܙܕܝܼܩܐ܀ ܗ݀ܝ ܕܐܡܼܪ ܠܘܬܗ ܕܐܝܬ ܠܟ ܕܪܥܐ ܐܝܟ ܐܠܗܐ܀ ܗܢܝܢ ܟܕ ܗܢܝܢ ܐܝܠܝܢ ܕܩܕܡ̈ܝ ܐܬܐܼܡܪ̈ܝ ܡܣܟ̈ܠܢ ܐܦ ܡܫܚ̈ܠܦܢ ܒܡܼܠܬܐ ܡܠܦ ܠܗ ܒܗܿܠܝܢ ܕܠܐ ܡܿܨܐܼ ܕܢܗܼܘܐ ܐܝܟ ܐܠܗܐ܀ ܐܚܪ̈ܢܐ ܩܪܼܘ ܒܗܡܘܬ ܠܠܘܝܿܬܢ܇ ܘܗܿܝ ܕܐܡܝܼܪܐ ܠܡ ܕܐܝܼܬ̄ܘ ܪܝܫܐ ܕܒܪ̈ܝܬܗ ܕܐܠܗܐ ܠܡ: ܦܫܩܘܼܗܿ ܥܠ ܩܝܛܘܿܣ ܕܪܒ ܗܼܘ ܡܼܢ ܟ݀ܠܗܝܢ ܚܝ̈ܘܬܐ ܕܝܡܐ ܘܕܝܒܫܐ ܩܼܪܝܗܝ ܗܿܟܢ܇ ܐܘܿ ܡܛ݀ܠ ܕܒܝܘܡܐ ܕܚܡܫܐ ܐܬܒܪܝܼ: ܩܕܡ ܕܢܬܼܒܪ̈ܝܢ ܚܝ̈ܘܬ ܫܢܐ ܒܝܘܡܐ ܕܫܬܐ܇ ܐܘܿ ܡܛ݀ܠ ܕܐܬܒܪܝܼ ܠܕܘܡܪܐ܆ ܥܠ ܐܦܝ̈ ܪܒܘܼܬܗ܀ ܘܡܬܼܓܚܟ ܡܼܢ ܡ̈ܠܐܟܐ ܥܠ ܬܡܝܼܗܘܬܗ ܐܡܿܪܝܼܢ ܕܗܿܘ ܕܗܿܟܢܐ ܥܫܝܼܢ܆ ܥܢ̈ܢܐ ܡܪܝܼܡܝܼܢ ܠܗ ܠܐܬܪ̈ܘܬܐ ܕܠܓܘ ܡܼܢ ܟܘܿܫ܆ ܕܢܗܘܐ ܡܐܟܘܿܠܬܐ ܠܥܡܐ ܥܫܝܼܢܐ܀","english":"...is said that it is confident that it will receive the covering of the light, opposite its face it swims, and opposite its eye like the word of Scripture. Concerning this flea, God says to Job that you are not able, by your own strength, to overcome it, and this you did not conquer, just as you are not able to speak against God. After these things, Job answers and says that he has understood, and by these things he shows the smallness of his own strength, and the greatness of the divine power that has covered him, and he shows his own weakness, that he is not able to return a word to God. And the Lord turned and said to Job that he should confess his humility: Do not speak thus, but gird your loins like a man, take heart and be strong, if you are able. When he asks you, answer him and show by his word that because of this he revealed himself to him and spoke with him, that he might teach him that he is not able to overcome the divine power in argument. And also because of this he revealed himself to him, that he might show him to be righteous. This is what he said to him: that you have an arm like God. Then, when these things that were previously spoken are confused, and also changed in word, he teaches him by these things that he is not able to become like God. Others read Behemoth as Leviathan, and that which is said to them, that they are the chief of God's creation, they interpret it concerning the great whale, which is larger than all the animals of the sea and the land, they call it thus, or because it was created on the fifth day, before the animals of the hour were created on the sixth day, or because it was created for wonder, on account of its greatness. And the angels laugh at its wonder, saying that that which is thus difficult, the clouds raise it up to the regions within Cush, that it might be food for a difficult people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ","severity":"info","text":"The Syriac term ܩܡܨܐ (qamṣā) is translated as 'flea' in the English draft. Bar Salibi identifies this insect with the biblical Behemoth, a striking exegetical move.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 40:15-24","severity":"info","text":"The passage alludes to God's speeches to Job from the whirlwind (Job 38-41), where Behemoth and Leviathan are described. Bar Salibi here interprets Behemoth as a flea, a non-standard reading.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Behemoth as Leviathan","severity":"info","text":"Bar Salibi notes that 'others read Behemoth as Leviathan' and identifies the great whale (ܩܝܛܘܿܣ) as a chief creation, reflecting a tradition that conflates the two biblical monsters.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"angels laugh","severity":"info","text":"The detail that angels laugh at the wonder of the whale, and that clouds raise it to regions within Cush as food for a difficult people, appears to be a folkloric embellishment unique to this commentary.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from God's challenge to Job about the flea, to Job's confession of weakness, to God's exhortation, and finally to a digression on alternative interpretations of Behemoth.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., ܕܢܩܼܒܠ (likely 'that it receives') and ܕܢܗܪܐ ('of the light'), which affect the interpretation of the flea's action. The translation 'confident that it will receive the covering of the light' is one possible reading."],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"ܬܘܼܒ ܓܘܼܚܟܐ ܒܬܪܝܢ ܙܢܝ̈ܐ ܡܬܼܢܣܒ ܒܟܬܒܐܙ܇ ܐܝܟ ܚܕܘܿܬܐ܆ ܘܐܝܟ ܡܘܼܝܿܩܐ ܘܕܘܡܪܐ ܐܟܡܐ ܕܗܪܟܐܣ܇ ܘܐܝܟ ܗ݀ܝ ܕܣܪܐ ܕܓܚܼܟܬ݀ ܗ̄ ܐܬܕܡܪܬ݀ ܕܐܝܟܢ ܡܨܝܐ ܗܿܕܐ܇ ܘܡܪܝܐ ܡܿܟܣ ܠܓܘܼܚܟܗܿ ܐܘܟܝܼܬ ܕܘܼܡܪܗܿ܇ ܘܐܡܿܪ: ܕܡܬܡܨܝܢܝܼܬܐ ܐܝܿܬܝܗܿ܀ ܥܡܡ̈ܐ ܕܡܬܼܬܪܣܝܢ ܒܗ ܗ̄ ܦܘܢܝܩ̈ܝܐ. ܘܡܿܘܣܦ ܕܠܐ ܡܫܟܚ ܐܝܘܿܒ ܕܢܣܝܼܡ ܥܠܘܗܝ ܐܝܼܕܐ܇ ܘܐܠܘ ܐܝܟ ܟܝܿܢܗ ܡܬܬܙܝܼܥ ܗܼܘܐ ܗܼܘ ܠܘܝܿܬܢ܇ ܠܐ ܒܝܡܐ ܐܝܬ ܗܼܘ ܕܡܿܨܐܼ ܠܡܥܼܡܪ ܡܼܢ ܚܝܠܗ܆ ܘܐܦܠܐ ܒܝܒܫܐ ܐܢ ܢ݀ܦܩ ܗܼܘܐ܆ ܡܛܠܗܕܐ ܒܝܡܐ ܐܬܒܪܝܼ: ܒܝܡܐ ܒܕܠܐ ܡܫܟܚ ܗܼܘܐ ܕܪܒܘܼܬܐ ܕܐܝܟ ܗܕܐ ܬܗܼܘܐ ܒܝܒܫܐ: ܘܐܠܐ ܟܿܠܡܕܡ ܡܿܘܒܕ ܗܼܘܐ: ܐܡܿܪܝܼܢ ܕܢܦܼܩ ܚܕ ܡܢܗܘܢܿ ܒܝܡܐ ܐܕܪܝܐܢܘܿܣ ܒܦܘܿܢܝܼܩܼܝ ܠܘܬ ܒܝܪܘܛܘܣ܇ ܘܐܚܪ̈ܢܐ ܐܡܼܪܘ ܕܒܝܡܐ ܕܡܨܪܝܢ: ܘܟܕ ܐܪܓܼܫܘ ܒܗ ܐܢܫ̈ܝܼܢ ܫܪܝܼܘ ܦ݀ܣܩܝܼܢ ܘܐܟܿܠܝܼܢ ܡܼܢ ܒܣܪܗ܆ ܘܒܬܪ ܙܒܢܐ ܐܪܓܼܫ ܘܫܢܝܼ: ܡܼܢ ܐܝܟ ܕܗܕܐ ܗܼܘܬ݀: ܥܕܡܐ ܠܫܘܼܪܝܐ ܕܓܘܼܫܡܗ ܡܫܼܚܘ ܕܐܝܼܬ̄ܘ ܬܠܬ ܡܐܐ ܡܝܼܠ̈ܝܼܢ ܐܘܪܟܐ ܘܣܛܪ ܡܼܢ ܦܬܝܐ ܕܠܐ ܐܫܟܚܼܘ ܕܢܕܪܟܘܼܢܝܗܝ ܘܒ݀ܬܪ ܗܿܠܝܢ ܡܿܚܘܐܐܝܘܿܒ ܡܚܝܼܠܘܼܬܗ: ܘܪܒܘܼܬܗ ܕܐܠܗܐ: ܘܠܪ̈ܚܿܡܘܗܝ ܕܐܝܘܿܒ ܡܿܟܣ ܐܠܗܐ ܡܛ݀ܠ ܕܠܐ ܡܠܠܼܘ ܫܪܪܐ ܥܠ ܕܚܫܒܘܼܗܝ ܠܐܝܘܿܒ ܚܛܝܐ ܘܪܫܝܼܥܐ ܘܕܡܛ݀ܠ ܥܘܠܗ ܐܬܡܚܝܼ ܘܦܩܼܕ ܕܢܩܪܒܘܢܼ ܩܘܼܪ̈ܒܢܐ ܘܢܨܠܐ ܥܠܗܘܢܿ ܥܠ ܕܚܼܛܘ ܘܒܪܟ ܡܪܝܐ ܠܐܝܘܿܒ ܘܝܗܼܒ ܠܗ ܐܥܦܐ ܕܟ݀ܠܡܕܡ ܕܐܒܼܕ ܣܛܪ ܡܼܢ ܒܢ̈ܝܐ ܘܒܢ̈ܬܐ ܕܐܝܟ ܩܕܡ̈ܝܐ ܗܘܼܘ ܐܚܪ̈ܝܐ ܡܛ݀ܠ ܕܚܝܼܝܼܢ ܐܢܘܿܢ ܠܐܠܗܐ ܒܢܘ̈ܗܝ ܕܥܢܼܕ. ܘܠܐ ܐܒܼܕܘ ܐܝܟ ܩܢܝܿܢܐ ܘܥܘܼܬܪܐ ܘܗܕܐ ܡܿܢ ܣܥܼܪ ܠܘܬܗ ܕܢܕܥ ܟ݀ܠܢܫ ܕܠܘ ܡܛ݀ܠ ܚܛܗ̈ܘ̄ ܐܬܪܕܝܼ: ܐܠܐ ܡܛ݀ܠ ܢܣܝܿܢܐ ܘܐܟܿܠܩܪܨܐ ܐܙܕܟܝܼ܀","english":"Again, the laughter at the two kinds is established in Scripture, like a joy, and like a constriction and wonder, as much as here, and like that which is not fitting, that its laughter was wondered at, that how this is possible, and the Lord covers its laughter, that is, its wonder, and says: that it is a possibility. The peoples who are instructed in it are the Phoenicians. And he adds that Job is not able to place his hand upon it, and if according to its nature it were to move, that Leviathan, it is not in the sea that it would be able to dwell with its strength, nor on the dry land if it came out, because it was created in the sea: in the sea, because it would not be possible that a greatness like this would be on the dry land; otherwise everything would be destroyed. It is said that one of them came out in the sea of Adria, in the Phoenician Sea near Berytus, and others said in the sea of Egypt; and when they perceived it, the men began to cut and eat from its flesh, and after a time it perceived and moved; as this was, until the beginning of its body they measured that there were three hundred miles in length and a span in width, and they did not find its like. And after these, he shows Job his weakness and the greatness of God; and to the friends of Job, God covers because they did not speak the truth concerning the afflictions of Job, that they considered him a sinner and wicked and that because of his injustice he was afflicted; and he commanded that they bring offerings and pray for themselves because they sinned; and the Lord blessed Job and gave him double everything that was lost, except for the sons and daughters, who were like the former, the latter, because they live for God through the sons of the covenant. And they did not lose like the cattle and wealth; and this he did with him so that everyone would know that it was not because of his sins that he was cast down, but because of the accuser and the slanderer he was vindicated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܢܝܩ̈ܝܐ","severity":"info","text":"The term ܦܘܢܝܩ̈ܝܐ (Phoenicians) identifies the people instructed in the laughter. This reflects a tradition linking the Leviathan story to Phoenician seafaring lore.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܡܐ ܐܕܪܝܐܢܘܿܣ","severity":"info","text":"The sea of Adria (Adriatic) and the Phoenician Sea near Berytus (Beirut) are cited as locations where a sea creature was caught. This reflects Mediterranean geographical knowledge in Syriac exegesis.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܘܝܿܬܢ","severity":"info","text":"The mention of Leviathan (ܠܘܝܿܬܢ) echoes Job 41, where God describes the sea monster. Bar Salibi uses it to illustrate Job’s inability to overcome God’s creation.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܢ̈ܝܐ ܘܒܢ̈ܬܐ","severity":"info","text":"The reference to sons and daughters living for God through the ‘sons of the covenant’ (ܒܢ̈ܝܐ ܘܒܢ̈ܬܐ) reflects a monastic or ascetic interpretation, common in Syriac commentary, where Job’s restored children are seen as dedicated to religious life.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܚܪ̈ܢܐ","severity":"info","text":"The passage shifts from the Leviathan anecdote to Job’s vindication, marked by ‘and after these’ (ܘܒ݀ܬܪ ܗܿܠܝܢ). This transition contrasts human weakness with divine power and concludes the commentary’s narrative arc.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܘܼܚܟܐ","severity":"caution","text":"The repeated term ܓܘܼܚܟܐ (laughter) is ambiguous: it may refer to the creature’s mocking behavior or to a divine jest. The text’s phrase ‘its laughter was wondered at’ suggests a paradox, but the exact referent is unclear.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘two kinds’ (ܬܪܝܢ ܙܢܝ̈ܐ) is not specified; possibly referring to two types of creatures or two aspects of the divine response.","The relationship between the laughter and the Leviathan narrative is left implicit; the commentary may be conflating multiple traditions."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"ܫܠܼܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܟܬܒܐ ܕܐܝܘܒ ܢܬܼܚܣܐ ܕܘܝܐ ܝܘܚܢܢ ܩܪܡܙ ܕܣܪܛ܀","english":"The end of the literal commentary on the book of Job, by the grace of God, through the hand of John the Scribe, of the red ink of the script.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ܝܘܚܢܢ ܩܪܡܙ","severity":"info","text":"The colophon names John the Scribe as the copyist, using the phrase 'red ink of the script' to indicate rubrication or a formal scribal note.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The phrase 'literal commentary' (ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) designates a straightforward, non-allegorical exegesis, typical of Dionysius bar Salibi's method.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܬܼܚܣܐ ܕܘܝܐ","severity":"info","text":"The closing formula 'by the grace of God' (ܢܬܼܚܣܐ ܕܘܝܐ) is a standard scribal doxology, reflecting the liturgical context of Syriac manuscript production.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܼܡ","severity":"info","text":"The opening word 'The end' (ܫܠܼܡ) marks the colophon as the conclusion of the commentary, consistent with Syriac scribal practice.","cites":[{"key":"ed:dsc-233","label":"source edition: Literal Commentary on Job","url":"https://syriaccorpus.org/233"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'John the Scribe' is not further specified; he may be a known copyist or a local figure. The phrase 'red ink of the script' could refer to rubrication or to a specific scribal title."],"confidence":"high","notes":[]}]}