{"slug":"dsc-236","id":"syriac:dsc:dsc-236","title":"Literal Commentary on Samuel","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:24Z","cost_usd":0.007501},"source":{"registry_id":"syriac:dsc:dsc-236","work_id":"dsc-236","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/236"},"stats":{"passages":11,"english_words":3435,"coptic_letters":0,"commentary_units":61,"commentary_kinds":8,"derived_notes":2,"ambiguities":22,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-236","abstract":"Dionysius bar Salibi's Literal Commentary on Samuel is a mid-12th-century Syriac verse-by-verse exposition of 1–2 Samuel, rooted in the Antiochene exegetical tradition. The work emphasizes literal and historical interpretation, clarifying narrative sequence and geography. Bar Salibi, a West Syriac metropolitan of Amid, draws on earlier Syriac exegetes and includes typological readings, such as Hannah as the Church and Peninnah as the Synagogue. The commentary survives in a single 16th-century manuscript (Vatican Syr. 103) with lacunae and scribal errors. It was used in West Syriac schools and cited by later scholars like Bar Hebraeus, but was not translated into Arabic or other languages, limiting its influence to Syriac-reading circles.","historical_context":"Dionysius bar Salibi flourished in the 12th century as a West Syriac metropolitan of Amid (modern Diyarbakır, Turkey). His Literal Commentary on Samuel was composed in Syriac, likely in the mid-12th century, based on his known literary activity and references to earlier Syriac exegetes. The work reflects the Antiochene exegetical tradition, focusing on literal and historical sense, and engages with earlier Syriac commentary, including that of Ephrem. The text survives in a single manuscript (Vatican Syr. 103) copied in the 16th century, with lacunae and scribal errors noted in the edition. It was used in West Syriac schools and cited by later scholars such as Bar Hebraeus, but its influence remained within Syriac-reading circles due to the lack of medieval translations into Arabic or other languages.","significance":"This commentary is a key witness to the continuation of Antiochene exegesis in the Syriac tradition and to West Syriac scholarly activity in the 12th century. Its typological readings, such as Hannah as the Church and Peninnah as the Synagogue, echo earlier Syriac authors like Ephrem and illustrate ecclesiological and supersessionist interpretations. The work's survival in a single manuscript highlights the fragility of Syriac literary transmission.","timeline":[{"date":"Mid-12th century","event":"Composition of the Literal Commentary on Samuel by Dionysius bar Salibi."},{"date":"1171","event":"Death of Dionysius bar Salibi."},{"date":"16th century","event":"Copying of the sole surviving manuscript (Vatican Syr. 103)."},{"date":"4th century","event":"Ephrem the Syrian's exegetical works, which influence Bar Salibi's typological readings."},{"date":"13th century","event":"Bar Hebraeus cites the commentary, indicating its use in West Syriac schools."}],"relations":[{"work":"Ephrem the Syrian's commentaries","relation":"Influences Bar Salibi's typological readings, e.g., Hannah as Church and Peninnah as Synagogue.","key":"","label":null,"url":null},{"work":"Antiochene exegetical tradition","relation":"Bar Salibi's literal and historical focus aligns with this tradition.","key":"","label":null,"url":null},{"work":"Bar Hebraeus","relation":"Later scholar who cited the commentary.","key":"","label":null,"url":null},{"work":"Vatican Syr. 103","relation":"Sole surviving manuscript, copied in the 16th century.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Dionysius bar Salibi","label":"Dionysius bar Salibi","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Biographical context for the author."},{"key":"wikipedia:Antiochene School","label":"Antiochene School","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Exegetical tradition underlying the commentary."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader religious and linguistic context."},{"key":"wikipedia:West Syriac Rite","label":"West Syriac Rite","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical and scholarly tradition of the author."}],"cautions":["The sole surviving manuscript (Vatican Syr. 103) is a 16th-century copy with lacunae and scribal errors, which may affect the text's fidelity to the original.","The dating to the mid-12th century is based on Bar Salibi's known literary activity and references to earlier exegetes, but no explicit date is given in the manuscript.","The commentary's influence is limited to Syriac-reading circles due to the lack of medieval translations; its reception history is thus poorly documented."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000508,"generated":"2026-11-15T01:30:35Z"},"checks":{"work":"dsc-236","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":61,"english_words":3435,"source_letters":8911,"commentary_kinds":8},"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 1–2 Samuel, typical of the Antiochene exegetical tradition. Dionysius bar Salibi (d. 1171) focuses on literal and historical sense, often clarifying narrative sequence and geography.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the 12th century, serving as a West Syriac metropolitan of Amid. The commentary is dated to the mid-12th century, based on his known literary activity and references to earlier Syriac exegetes.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single manuscript (Vatican Syr. 103), copied in the 16th century. Lacunae and scribal errors are present; the edition notes these but does not reconstruct them.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The commentary was used in West Syriac schools and cited by later scholars such as Bar Hebraeus. It was not translated into Arabic or other languages in the medieval period, limiting its influence to Syriac-reading circles.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no English translation or detailed textual notes on variant readings. Readers without Syriac must rely on the editor’s Latin summaries, which are brief and occasionally omit interpretive cruces.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 11 narrative."},{"kind":"caution","severity":"caution","text":"2 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":11},"term_index":[],"citations":{"ed:dsc-236":{"label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܫܡܘܐܝܠ ܢܒܝܐ\nܫܡܘܐܝܠ ܠܘ ܡܼܢ ܟܗ̈ܢܐ ܘܫܪ̈ܒܬܗܘܿܢ ܐܝܼܬܘܗܝ: ܐܠܐ ܡܼܢ ܫܪܒܬܐ ܕܩܘܪܚ ܐܝܼܬ̄ܘ ܘܡܼܢ ܓܢܣܐ ܕܠܘܝܼ: ܩܕܝܼܫ ܗܼܘ ܡܘܫܐ ܘܐܗܪܘܢ ܒܟܘܼܡܪ̈ܘܗܝ ܘܫܡܘܐܝܠ ܒܩܪ̈ܝܝ ܫܡܗ܀ ܪܡܬܐ ܕܕܘܩܐ܆ ܥܠ ܕܐܝܬ ܪ̈ܡܬܐ ܐܚܪ̈ܢܝܬܐ܀ ܗ̣ܿܘܬ ܛܘܼܪ ܕܐܦܪܝܡ܀ ܚܢܐ ܘܦܢܢ: ܚܢܐ ܗ̄ ܚܝܘܼܣܬܢܝܼܬܐ܆ ܘܦܢܢܐ ܗ̄ ܡܪܙܢܝܼܬܐ܀ ܛܘܼܦܣܐ ܕܥܕܬܐ ܘܟܘܼܫܬܐ: ܘܥܩܪܬܐ ܗܼܘܬ݀ ܥܕܬܐ ܡܼܢ ܩܕܝܼܡ ܘܦܢܢܐ ܐܘܿܟܝܼܬ ܟܢܘܼܫܬܐ. ܘܥܩܪܬܐ ܗܼܘܬ݀ ܥܕܬܐ ܡܼܢ ܩܕܝܡ: ܣܓܝܐܬ ܝܠ̈ܕܐ܀ ܒܪܡ ܣܓܝܼܘ ܒܢ̈ܝܗܿ ܕܥܩܪܬܐ ܥܕܬܐ: ܝܬܝܼܪ ܡܼܢ ܗܿܢܘܿܢ ܕܟܢܘܼܫܬܐ܀ ܥܠܼܬܐ ܕܥܩܪܘܼܬܐ ܕܚܢܐ܆ ܠܘ ܕܟܝܢܐ ܗܼܘܬ܇ ܐܠܐ ܡܼܢ ܡܪܝܐ ܐܝܟ ܣܪܐ ܘܪܦܩܐ܀ ܘܥܠܼܬܐ ܗܕܐ ܗܿܝ: ܕܒܝܕ ܨܠܘܿܬܐ ܬܒܼܛܢܝ: ܘܢܬܼܢܙܪ ܫܡܘܐܝܠ܆ ܘܟܕ ܢܬܢܙܪ ܢܗܼܘܐ ܐܡܝܼܢ ܒܬܫܡܼܫܬܐ ܕܐܠܗܐ: ܡܛ݀ܠ ܕܒܢ̈ܝ ܥܠܝ ܘܟ݀ܠܗ ܥܡܐ ܚܼܛܘ: ܘܠܝܬ ܗܼܘܐ ܐܢܫ ܕܫܿܘܐ ܕܢܨܡܚ ܥܠܘܗܝ ܕܢܚܼܐ ܕܢܒܝܘܼܬܐ܇ ܒܝܕ ܡܨܥܝܘܼܬܐ ܕܚܢܐ܆ ܓܒܼܐ ܠܗ ܢܒܝܐ܆ ܘܠܐܘܼܠܐ ܕܢܕܪܐ ܘܬܪܒܝܼܬܐ ܕܒܗܝܟܠܐ ܘܝܼܗܝܼܒܘܼܬܗ ܕܠܡܪܝܐ ܕܡܼܢ ܛܠܝܘܼܬܗ܇ ܐܢ ܥܡ ܐܚ̈ܘܗܝ ܥܿܡܪ ܗܼܘܐ܀ ܡܼܢ ܥܝܕ̈ܝܗܘܿܢ ܝ݀ܠܦ ܗܼܘܐ܀ ܘܡܛ݀ܠ ܛܒܘܼܬܗܿ ܕܚܢܐ ܗܿܘ ܥܝ̈ܕܝܗܘܿܢ ܝ݀ܠܦ ܗܼܘܐ܀ ܘܡܛ݀ܠ ܛܒܘܼܬܗܿ ܕܚܢܐ ܗܿܘ ܕܡܢܗܿ ܡܬܝܼܕܠ ܗܼܘܐ: ܝܗܼܒ ܐܠܗܐ ܢܒܝܘܼܬܐ ܒܨܠܘܿܬܗܿ ܘܒܬܫܒܘ̄ ܕܫܒܚܼܬ݀܀ ܥܫܢ ܠܒܝ ܒܡܪܝܐ ܗ̄ ܚܢܐ ܘܥܕܬܐ ܐ݀ܡܪܐ܀ ܥܩܪܬܐ ܝܠܼܕܬ݀ ܗ̄ ܚܢܐ ܘܥܕܬܐ܀ ܘܣܓܝܐܬ ܒܢ̈ܝ ܨܕܝܬ݀ ܗ̄ ܦܢܢܐ ܘܟܢܘܼܫܬܐ܀ ܬܘܼܒ ܣܓܐܝܐܬ ܒ̈ܢܝܐ ܨܕܝܬ݀ ܗ̄ ܡܛ݀ܠ ܕܟ݀ܠ ܟܡܐ ܕܝܠܕܬ݀ ܚܢܐ: ܩܒܼܪܬ݀ ܦܢܢܐ ܠܒܢ̈ܝܗܿ ܘܨܕܝܬ݀ ܡܼܢ ܝܠ̈ܕܝܗܿ܀ ܡܪܝܐ ܢܕܘܢܼ ܥܒܪ̈ܝܗܿ ܕܐܪܥܐ ܗ̄ ܠܝܘܕ̈ܝܐ܀","english":"Again, the literal commentary on Samuel the prophet.\n\nSamuel was not from the priestly families and their lineages; rather, he was from the lineage of Korah and from the tribe of Levi. Holy were Moses and Aaron in their priesthood, and Samuel in his name. Ramath of the district, concerning which there are other Ramaths. It was Mount Ephraim. Hannah and Peninnah: Hannah is the spiritual one, and Peninnah is the worldly one. A type of the Church and the Synagogue: and Hannah was the Church from the beginning, and Peninnah was like the Synagogue. And Hannah was the Church from the beginning, rich in children. Yet the children of Hannah the Church were many, more than those of Peninnah. The reason for Hannah’s barrenness was not that she was impure, but rather from the Lord, like Sarah and Rebecca. And this is the reason: that through prayer she would conceive, and Samuel would be born; and when he was born, he would be perfect in the service of God, because the sons of Eli and the entire people sinned, and there was no man worthy to stand over him for the sake of the priesthood of the house of Eli, through the mediation of Hannah. The prophet chose him for the beginning of the order and the upbringing in the temple and his offering to the Lord from his childhood, even though he lived with his brothers. He learned from their customs. And because of the goodness of Hannah, he learned from their customs. And because of the goodness of Hannah, through whom he was nurtured, God gave the priesthood through her prayer and through the praise that she praised. The heart is strengthened in the Lord: Hannah and the Church are said. Hannah the barren one gave birth: Hannah and the Church. And many of her children were persecuted: Peninnah and the Synagogue. Again, many of the children were persecuted because whenever Hannah gave birth, Peninnah buried her children and was persecuted with her children. The Lord passed over the Hebrews of the land for the Jews.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܫܡܘܐܝܠ ܠܘ ܡܼܢ ܟܗ̈ܢܐ ܘܫܪ̈ܒܬܗܘܿܢ ܐܝܼܬܘܗܝ","severity":"info","text":"Bar Salibi asserts Samuel's Levitical descent from Korah, countering a tradition that placed him among the priests. This reflects Syriac exegetical interest in Samuel's non-priestly yet sacred lineage.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܢܐ","severity":"info","text":"Hannah (ܚܢܐ) is glossed as 'spiritual' (ܚܝܘܼܣܬܢܝܼܬܐ), while Peninnah (ܦܢܢܐ) is 'worldly' (ܡܪܙܢܝܼܬܐ). This allegorical pairing is standard in Syriac typology, contrasting the Church and Synagogue.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܩܪܬܐ ܗܼܘܬ݀ ܥܕܬܐ ܡܼܢ ܩܕܝܼܡ","severity":"info","text":"Hannah as the Church (ܥܕܬܐ) and Peninnah as the Synagogue (ܟܢܘܼܫܬܐ) is a typological parallel common in Syriac commentary, echoing Ephrem's and later authors' ecclesiological readings of 1 Samuel 1.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܼܢ ܡܪܝܐ ܐܝܟ ܣܪܐ ܘܪܦܩܐ","severity":"info","text":"The comparison of Hannah's barrenness to Sarah and Rebecca (ܣܪܐ ܘܪܦܩܐ) alludes to Genesis 16–25, where both matriarchs conceive through divine intervention. Bar Salibi reads Hannah's infertility as providential, not impurity.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܝܐ ܢܕܘܢܼ ܥܒܪ̈ܝܗܿ ܕܐܪܥܐ ܗ̄ ܠܝܘܕ̈ܝܐ","severity":"info","text":"The closing line identifies 'the Lord who passed over the Hebrews of the land' with 'the Jews,' reflecting a Syriac Christian supersessionist reading that reinterprets the biblical narrative in light of later Jewish-Christian relations.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܪܡܬܐ ܕܕܘܩܐ' (Ramath of the district) is ambiguous: it may refer to Ramathaim or another site; Bar Salibi identifies it as Mount Ephraim, but the textual basis is unclear.","The final clause 'ܡܪܝܐ ܢܕܘܢܼ ܥܒܪ̈ܝܗܿ ܕܐܪܥܐ ܗ̄ ܠܝܘܕ̈ܝܐ' is syntactically compressed; the reading 'for the Jews' is interpretive, as the Syriac could also mean 'over the Jews.'"],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܢܬܠ ܥܘܼܫܢܐ ܠܡܠܟܗ ܗ̄ ܠܡܫܝܼܚܐ܇ ܘܢܪܝܼܡ ܠܩܪܢܐ ܕܡܫܝܼܚܗ ܗ̄ ܕܐܬܡܫܚ ܒܐܢܫܘܼـܐ܀ ܐܦܝ̈ܗܿ ܠܐ ܙܥܼܘ ܠܗܿ ܗ̄ ܕܬܘܼܒ ܠܐ ܗܼܘܬ݀ ܠܗܿ ܐܘܪܚܐ ܕܢܫ̈ܐ ܠܚܢܐ܀ ܐܟܼܣ ܡܪܝܐ ܠܥܠܝ܇ ܒܝܕ ܓܒܪܐ ܕܡܪܝܐ܆ ܕܐܝܼܬܘܗܝ ܡܠܐܟܐ܇ ܘܐܠܐ ܡܬܼܥܗܕ ܗܼܘܐ ܠܫܡܗ܀ ܥܠܝܼ ܠܘ ܬܪܝܼܨܐܝܬ ܟܿܐܐ ܗܼܘܐ ܒܒܢ̈ܘܗܝ: ܐܠܐ ܪܦܝܐܝܬ ܘܢܫܝܼܫܐܝܬ܀ ܬܘܼܒ ܡܛ݀ܠ ܕܢܙܝܼܥܝܼܘܗܝ ܘܠܥܠܝܼ ܒܓܙ̈ܡܐ ܕܢـ[]ـܐ ܘܢܟܣ ܐܝܟ ܕܝܿܐܝܿܐ ܠܪܝܫ ܟܗܢ̈ܐ܆ ܘܐܝܟ ܕܢܗܼ،ܐ ܕܠܐ ܡܦܩ ܒܪܘܼܚܐ܇ ܘܕܢܓܼܕ ܐܢܘܿܢ ܠܬܫܒܘ̄: ܥܠܗ݀ܝ ܐܡܼܪ ܕܡܐܼܡܪ ܐܡܿܪܬ܆ ܕܒܝܬܟ ܘܒܝܬ ܐܒܘܼܟ ܢܫܡܫܘܢܼ ܩܕܡܝ܆ ܘܐܦܢ ܝ݀ܕܥ ܗܼ،ܐ ܐܠܗܐ ܠܗ݀ܝ ܕܥܬܝܼܕܐ܆ ܐܠܐ ܐܢ ܬܒܼܘ ܫܿܪܐ ܗܼܘܐ ܠܓܙܪ ܕܝܼܢܗ܇ ܐܝܟ ܗ݀ܝ ܕܬܐܼܡܪ ܥܠ ܥܡܐ ܐܘܿ ܥܠ ܡܠܟܘܼܬܐ܀ ܐܬܢܩܡ ܡܼܢ ܥܠܝ ܟܗܢ ܘܥܡܐ: ܘܥܠ ܕܠܐ ܐܦܩܼܘ ܠܒܢ̈ܝ ܥܠܝܼ ܐܝܟ ܢܡܘܿܣܐ ܘܪܓܼܡ ܐܢܘܿܢ ܡܛ݀ܠ ܚܛܝܼܬܗܘܿܢ܀ ܡܼܢ ܫܡܘܐܝܠ ܠܐ ܐܬܢܩܡ ܟܕ ܚܼܛܘ ܒܢ̈ܘܗܝ ܥܠ ܕܕܟܿܐܼ ܗܼܘܐ ܡܼܢ ܥܿܠܘܿܒܘܼܬܐ ܘܚܛܝܼܬܐ܀ ܐܫܬܼܠܡܬ݀ ܩܒܘܼـܐ ܠ̈ܦܠܫܬܝܐ: ܡܛ݀ܠ ܕܛܥܢܘܼܗܿ ܟܗ̈ܢܐ ܛܡ̈ܐܐ ܘܦܼܪܥܬ݀ ܐܢܘܿܢ ܩܼܛܠܐ ܘܚܒܼܬ݀ ܟܕ ܠܐ ܡܼܙܕܟܝܐ ܘܫܦܼܠܬ݀ ܠܐܠ̈ܗܐ ܕܦܠ̈ܫܬܝܐ܀ ܘܩܼܪܐ ܡܪܝܐ ܠܫܡܘܐܝܠ ܗ̄ ܒܕܡܘܼܬ ܩܠܐ ܕܥܠܝܼ ܩܪܝܗܝ ܡܛ݀ܠ ܕܢܐܙܠ ܠܘܬ ܥܠܝܼ ܘܢܪܓܫ ܕܐܫܬܘܝܼ ܫܡܘܐܝܠ ܠܢܒܝܘܼܬܐ܇ ܘܒܿܬܪܟܢ ܢܓܼܠܐ ܠܥܠܝܼ ܡܕܡ ܕܐܡܼܪ ܠܗ ܡܪܝܐ ܡܛ݀ܠ ܕܡܬܼܟܚܕ ܗܼ،ܐ ܫܡܘܐܝܠ ܕܢܓܼܠܐ ܡܕܡ ܕܫܡܼܥ܇ ܐܦ ܕܢܬܓܼܠܐ ܠܫܡܘܐܝܠ ܒܝܕ ܥܠܝ ܠܥܡܐ: ܕܗܘܼܐ ܢܒܝܐ܀","english":"and he placed the yoke of the kingdom upon the Messiah, and he raised up the horn of the anointed one of the Messiah, who was anointed in the people. His face did not turn away from him, that again there was no path for him to go to life. The Lord called to Eli through the man of the Lord, who is an angel, and he was not reminded of his name. Eli did not judge rightly in his sons, but weakly and leniently. Again, because his sons and Eli were in the cuttings of the [...] and he covered like a veil over the head of the priests, and like a fire that does not go out in the wind, and he decreed a judgment for the people. Concerning them he said, \"I said the saying, that in your house and in your father's house you served before me.\" And God knew that which was destined, but if they had repented, he would have released the decree of judgment, like that which is said concerning a people or a kingdom. Eli was established as priest and over the people, and because they did not bring out their sons against Eli according to the law and stone them, a judgment was decreed because of their sins. Samuel was not established when they sinned in his sons, because he was pure from deceit and sin. The ark was delivered to the Philistines, because the unclean priests defiled it, and a judgment was decreed of killing and striking, without being justified, and it fell before the gods of the Philistines. And the Lord called Samuel in the likeness of the voice that called Eli, because he went to Eli and perceived that Samuel had drunk from iniquity, and afterwards he revealed to Eli what the Lord said to him, because Samuel was hidden, that he might reveal what he heard, and also that it might be revealed to Samuel through Eli to the people, for he was a prophet.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܢܬܠ ܥܘܼܫܢܐ ܠܡܠܟܗ ܗ̄ ܠܡܫܝܼܚܐ","severity":"info","text":"The Syriac states that the yoke of the kingdom was placed upon the Messiah, a typological reading of Eli's failure as foreshadowing Christ's kingship.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܐܟܐ","severity":"info","text":"The 'man of the Lord' is identified as an angel (ܡܠܐܟܐ), clarifying the divine messenger in the Eli narrative.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 2:27-28","severity":"info","text":"The phrase 'I said the saying, that in your house and in your father's house you served before me' echoes the Lord's rebuke to Eli through the man of God in 1 Samuel 2:27-28.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܒܘܼـܐ","severity":"info","text":"The ark's capture by the Philistines (1 Samuel 4) is interpreted as divine punishment for the priests' defilement, reflecting Syriac concern with ritual purity.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage follows a narrative structure, moving from Eli's failure to Samuel's call, with a moralizing conclusion on priestly sin.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܓܙ̈ܡܐ ܕܢـ[]ـܐ","severity":"caution","text":"The phrase 'in the cuttings of the [...]' contains a lacuna in the Syriac manuscript, leaving the precise referent uncertain.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'cuttings of the [...]' obscures the specific sin of Eli's sons; the reading taken assumes a general moral failing."],"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":3,"ref":"p3","source":"ܒܢ̈ܝ ܥܠܝܼ ܒܢ̈ܝ ܚܼܛܐ ܗ̄ ܚܛܗ̈ܝܗܘܿܢ܇ ܪܓܬܐ܆ ܝܥܢܘܼܬܐ܇ ܛܥܝܘܼܬܐ܆ ܠܐ ܝܼܕܥܬܐ ܕܐܠܗܐ܆ ܙܢܝܘܼܬܐ܇ ܡܫܬܥܠܝܢܘܼܬܐ ܕܐܟܫܼܠܘ ܠܥܡܐ܆ ܘܠܐ ܡܫܬܡܥܢܘܼܬܐ ܕܠܐܒܘܗܘܿܢ܇ ܘܗܘܼܘ ܥܠܼܬܐ ܕܐܬܟܠܝܼܘ ܥܡ̈ܡܐ ܠܡܦܠܼܚ ܠܐܠܗܐ܆ ܘܥܠܗ݀ܝ ܪܓܼܙ ܡܪܝܐ܀ ܬܘܼܒ ܕܠܐ ܦܪܫܘ ܒܝܬ ܬܫܡܼܫܬܐ ܕܡܪܝܐ ܠܬܫܡܼܫܬܐ ܐ̱ܢܫܝܬܐ: ܘܐܣܼܒܪ ܕܐܢܢܩܝ ܐܝܬܘܗܝ ܙܕܩܐ ܕܝܼܠܗܘܿܢ ܘܒܛܝܼܪܐ ܢ݀ܣܒܝܼܢ ܗܼܘܘ ܠܗ: ܘܥܠܗ݀ܝ ܒܠܥܼܘ܀ ܘܟܕ ܒܢ̈ܝ ܥܠܝܼ ܚܛܼܘ܆ ܝܣܪܐܝܠ ܕܝܢ ܒܣܓܕܬ ܦܬܟܪ̈ܐ ܘܥܠ ܗܕܐ ܐܬܬܼܒܪܘ ܟܗ̈ܢܐ ܘܥܡܐ ܘܩܒܘܼـܐ ܐܬܬܒܼܪܬ݀܆ ܥܠ ܕܠܝܬ ܗܼܘܐ ܒܝܣܪܐܝܠ ܐܢܫ ܕܫܿܘܐ ܠܡܟܗܢܘܼ ܩܕܡܝܗܿ. ܘܕܢܐܠܦܘܢܼ ܦܠ̈ܫܬܝܐ ܕܐܠܗܐ ܗܿܘ ܕܝܣܪܐܝܠ ܐܠܗܐ ܫܪܝܼܪܐ܆ ܘܠܘ ܐ̈ܠܗܐ ܐܚܪ̈ܢܐ ܕܥܡ̈ܡܐ܆ ܫܐܼܠܘ ܒܢ̈ܝ ܝܣܪܐܝܠ ܡܠܟܐ܇ ܡܛ݀ܠ ܕܢܬܕܡܘܢܿ ܒܥܡ̈ܡܐ ܕܚܕܪ̈ܝܗܘܢܿ: ܘܐܚܪܬܐ ܕܢܗܼܘܐ ܕܠܝܼܠ ܠܗܘܢܿ ܕܢܣܓܕܘܢ ܠܦܬܟܪ̈ܐ ܐܝܟ ܥܡܡ̈ܐ܇ ܘܡܛ݀ܠ ܕܐܠܝܼܨܝܢ ܗܘܘ ܡܼܢ ܒܥܠ̈ܕܒܒܐ܇ ܘܡܼܢ ܥܠܬ ܒܝܼܫ̈ܬܐ ܣܒܼܠܘ ܡܼܢ ܒܢ̈ܝ ܥܠܝܼ: ܘܪ̈ܝܫܝܗܘܢܿ ܫܐܼܠܘ ܗܕܐ ܒܕܟܿܠ ܚܕ ܡܢܗܘܿܢ ܣܿܒܪ ܗܼܘܐ ܕܗܼܘ ܡܬܓܼܒܐ ܕܢܡܠܼܟ܀ ܠܘ ܠܟ ܐܣܠܝܼܘ ܐܦ ܠܝܼ ܗ̄ ܥܠ ܕܠܐ ܫܐܼܠܘ ܠܗܘܿܢ ܢܒܝܐ ܡܠܦܢܐ܀ ܘܡܛ݀ܠ ܕܡ̈ܠܟܐ ܕܥܡ̈ܡܐ ܚ̈ܛܝܐ ܗܼܘܘ܀ ܡܛܠܗܕܐ ܝܗܼܒ ܠܗܘܢܿ ܡܠܟܐ ܚܛܝܐ܇ ܥܠ ܕܐܦܠܐ ܐܝܬ ܗܼܘܐ ܒܥܡܐ ܚܕ ܟܐܢܐ܀","english":"the sons of Eli, the sons of Hophni, their sins: lust, idolatry, error, ignorance of God, fornication, the negligence that caused the people to stumble, and the disobedience to their father; and these were the reason that the nations were prevented from serving God, and because of them the Lord was angry. Again, they did not distinguish between the service of the Lord and the service of the people; and they thought that the righteousness that was theirs was a small thing, and they were satisfied with it; and because of them they were swallowed up. And when the sons of Eli sinned, Israel for its part worshipped idols, and because of this the priests and the people were broken, and the ark was broken, because there was no one in Israel who was worthy to serve before it. And the Philistines taught that the God of Israel is the true God, and not the other gods of the nations. The sons of Israel asked for a king, because they wanted to be like the nations around them; and another reason was that it was easy for them to worship idols like the nations, and because they were distressed by enemies, and because of the evil things that they suffered with the sons of Eli; and their leaders asked for this at every one of their gatherings, thinking that he who was chosen would reign. Not to you did they turn their face, nor to me, because they did not ask their teacher the prophet. And because the kings of the nations were sinful, for this reason they gave them a sinful king, because there was not one righteous man among the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢ̈ܝ ܥܠܝܼ ܒܢ̈ܝ ܚܼܛܐ","severity":"info","text":"The Syriac phrase 'bny ʿly bny ḥṭʾ' is a wordplay on the names of Eli's sons, Hophni and Phinehas, reading 'bny ḥṭʾ' as 'sons of sin'.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܣܼܒܪ ܕܐܢܢܩܝ ܐܝܬܘܗܝ ܙܕܩܐ ܕܝܼܠܗܘܿܢ ܘܒܛܝܼܪܐ","severity":"info","text":"Bar Salibi interprets the sons' failure to distinguish divine from human service as a moral failing, reflecting a common exegetical trope in Syriac commentary on 1 Samuel 2–4.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܒܘܼـܐ ܐܬܬܒܼܪܬ݀","severity":"info","text":"The breaking of the ark alludes to 1 Samuel 4:11, where the Philistines capture the ark; Bar Salibi moralizes the event as divine punishment for Israel's idolatry.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܕܠܐ ܦܪܫܘ","severity":"info","text":"The passage is structured as a series of causal explanations: the sins of Eli's sons lead to Israel's idolatry, the request for a king, and the Philistine victory, each introduced by 'again' or 'because'.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܕܢܐܠܦܘܢܼ ܦܠ̈ܫܬܝܐ ܕܐܠܗܐ ܗܿܘ ܕܝܣܪܐܝܠ ܐܠܗܐ ܫܪܝܼܪܐ","severity":"info","text":"Bar Salibi reads the Philistines' recognition of Israel's God as a lesson in true monotheism, a theme that reinforces Syriac anti-pagan polemic.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܚܪܬܐ ܕܢܗܼܘܐ ܕܠܝܼܠ ܠܗܘܢܿ ܕܢܣܓܕܘܢ ܠܦܬܟܪ̈ܐ","severity":"caution","text":"The phrase 'dlyl lhwn dnsgdw lptrʾ' is ambiguous: it could mean 'it was easy for them to worship idols' or 'it was night for them to worship idols'; the English draft takes the former, which fits the context of moral decline.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'dlyl lhwn' may be read as 'it was easy' (from lyl, 'night' as metaphor for ease) or literally 'it was night'; the context of idolatry supports the former.","The identity of 'the teacher the prophet' (ܡܠܦܢܐ) is not specified; likely Samuel, but Bar Salibi does not name him."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܒܼ̈ܕܝ ܐܬ̈ܢܐ (ܕܩܢܝ ܐܒܘܗ̱ܝ) ܕܫܐܘܠ܆ ܐܝܟܢܐ ܕܟܕ ܢܦܘܿܩ ܒܒܥܬܗܝܢ܆ ܢܬܡܼܫܚ ܩܕܡ ܕܬܗܼܘܐ ܓܒܝܼܬܐܕܫܡܘܐܝܠ܆ ܐܝܟܢܐ ܕܢܕܥ ܫܐܘܠ ܕܡܪܝܐ ܡܫܼܚܗ܇ ܘܢܙܘܼܥ ܘܢܕܚܠ ܡܢܗ ܘܠܐ ܢܣܼܒܪ ܕܒܦܣܐ ܡܼܛܬ݀ ܠܗ܆ ܘܒܓܕܐ ܘܨܒܘܼܬ ܢܦܫܐ ܗܼܘܬ݀ ܗܕܐ: ܘܠܘ ܡܼܢ ܡܪܝܐ܇ ܠܐ ܕܝܢ ܓܼܠܐ ܥܠܗܕܐ ܠܝܼܣܪܐܝܠ ܐܠܐ ܡܿܟܣ ܠܗ ܘܪܡܐ ܦܣܐ: ܡܛ݀ܠ ܕܐܠܘܼ ܓܠܼܐ ܠܐ ܫܿܠܡܝܼܢ ܗܼܘܘ ܠܗ܆ ܘܠܐ ܡܗܝܡܢܝܼܢ ܕܐܠܗܐ ܓܒܼܝܗܝ܇ ܘܡܬܦܠܓܝܼܢ ܗܼܘܘ ܥܠ ܫܡܘܐܝܠ܆ ܕܒܡܣܒ ܒܐܦ̈ܐ ܐܡܠܼܟܗ܇ ܘܥܠܗ݀ܝ ܟܢܫ ܠܥܡܐ ܘܝܗܼܒܘ ܫܠܡܘܼܬܐ ܠܦܣܐ ܕܐܢ ܐܝܬ ܐܢܫ ܕܠܐ ܫܿܠܡ ܠܗܿܘ ܕܡܬܼܓܒܐ܇ ܢܕܚܼܠ ܡܼܢ ܥܡܐ ܘܡܗ ܕܗܘܿ ܕܡܿܡܠܟ܀ ܫܐܘܠ ܐܘܡܝܼ ܠܥܡܐ ܕܠܐ ܢܛܥܡܘܢܼ ܡܕܡ ܥܕܡܐ ܠܪܡܫܐ ܗ̄ ܕܐܟܡܿܢ ܕܒܝܕ ܨܡܐ ܢ݀ܙܟܐ ܠܒܥ̈ܠܕܒܒܐ: ܐܟܿܠܩܪܨܐ ܐܬܦܼܪܣ ܕܢܫܪܐ ܠܡܘܡ̈ܬܐ ܒܝܕ ܝܘܢܬܢ ܡܛ݀ܠ ܕܒܥܕܢ ܡܘܡ̈ܬܐ ܠܐ ܐܝܼܬܘܗܝ ܗܼܘܐ ܬܡܢ: ܘܗܼܘ ܓܪܓܗ ܕܒܪܝܫ ܚܘܼܛܪܐ ܢܛܥܡ ܠܕܒܫܐ ܐܝܟ ܕܢܘܼܗܪܐ ܚܕܬܐ܆ ܡܼܛܐ ܠܥܝܢ̈ܘܗܝܗܕܐ ܣܥܼܪ ܣܛܢܐ ܒܫܪܝܐ ܕܡܘܡ̈ܬܐ܇ ܐܝܟܢܐ ܕܢܪܡܐ ܒܝܬ ܡܠܟܐ ܘܠܥܡܐ ܘܠܒܪ ܡܠܟܐ܇ ܡܛ݀ܠ ܕܐܪܓܫ ܕܡܙܼܕܟܝܢ ܦܠ̈ܫܬܝܐ܀ ܕܟܼܝܪ ܐܢܼܐ ܡܕܡ ܕܥܒܼܕ ܥܡܠܝܩ ܠܝܣܪܐܝܠ ܗ̄ ܐܠܗܐ ܒܕܠܐ ܢܿܛܪ ܐܟܬܐ: ܥܠܡܢܐ ܦܩܼܕ ܕܢܚܪܘܿܒ ܠܫܐܘܠ ܠܥܡܠ̈ܝܩܝܐ ܘܐ݀ܡܪܝܼܢܢ ܕܠܐܝܠܝܢ ܕܠܐ ܪܕܝܢ ܒܚܛܗ̈ܐ ܕܐܒܗ̈ܝܗܘܢ: ܠܐ ܐܚܿܕ ܠܗܘܢܿ ܒܚܛ̈ܗܝܗܘܿܢ ܕܐܒ̈ܗܐ܆ ܠܗܿܢܘܿܢ ܕܪܕܝܢ ܒܥܩܒ̈ܬܐ ܕܐܒ̈ܗܝܗܘܿܢ ܘܣܿܓܕܝܢ ܠܦܬܟܪ̈ܐ ܡܥܝܼܩ ܠܗܘܢܿ ܐܝܟܢܐ ܕܠܚܛܝܼܬܐ ܢܫܚܘܿܩ܇ ܡܛ݀ܠ ܕܥܬܝܼܕܝܼܢ ܗܼܘܘ ܥܡܠ̈ܝܩܝܐ ܕܢܚܛܘܿܢ ܘܢܒܐܫܘܢܼ ܠܥܡܐ ܐܠܘܼ ܐܫܬܼܒܩܘ ܦܩܼܕ ܕܢܬܚܪܒܘܢܼ܀","english":"the fathers of the sons of Saul (that is, his ancestors), as when he went out in his request, he was anointed before the election of Samuel, as Saul knew that the Lord had anointed him, and he trembled and feared him and did not think that the lot had come to him, and this was by chance and the will of the soul, and not from the Lord. He did not reveal it to Israel, but concealed it and cast the lot, because if he had revealed it, they would not have accepted him, and they would not have believed that God had chosen him, and they would have been divided over Samuel, that he had appointed him with partiality, and over them he would have angered the people and they would have given consent to the lot, that if there was a man who did not accept the one who was chosen, he would fear the people and what that one who was appointed would do. Saul swore to the people that they would not taste anything until evening, that by fasting he would overcome the enemies. A slanderer spread the report that he had released the oaths through Jonathan, because at the time of the oaths he was not there, and he himself caused the one who, at the head of the staff, tasted the honey as a new sign, it reached his eyes; this the enemy did at the beginning of the oaths, as he cast between the king and the people and the king's son, because he perceived that the Philistines were being justified. Remember what Amalek did to Israel, that God, without keeping the covenant, commanded that Saul should destroy the Amalekites and said that those who did not follow the sins of their fathers, he would not hold them accountable for the sins of their fathers; those who followed in the footsteps of their fathers and worshipped idols, he would oppress them, as sin is hateful, because the Amalekites were destined to sin and do evil to the people if they were left; he commanded that they be destroyed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܒܼ̈ܕܝ ܐܬ̈ܢܐ","severity":"info","text":"The phrase 'fathers of the sons' (literally 'fathers of the sons of Saul') is a Syriac idiom for 'ancestors' or 'forefathers,' not a reference to Saul's immediate parents.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 10–15","severity":"info","text":"The commentary alludes to Saul's anointing (1 Sam 10:1), the lot-casting (1 Sam 10:19–24), the oath and Jonathan's honey (1 Sam 14:24–27), and the command against Amalek (1 Sam 15:2–3).","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Amalekites","severity":"info","text":"The Amalekites are portrayed as hereditary enemies of Israel, justifying their destruction; this reflects a common exegetical trope in Syriac commentary that reads divine punishment as a response to persistent sin.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from Saul's hidden anointing and lot-casting, to his oath and the slander about Jonathan, then to the Amalekite command, linking each episode to moral causation.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"slanderer","severity":"info","text":"The 'slanderer' (ܐܟܿܠܩܪܨܐ) is an interpretive addition by Bar Salibi, not in the biblical text, reflecting a concern with false accusation and its political consequences.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'slanderer' is not specified in the biblical narrative; Bar Salibi may be reading a tradition or inferring a character.","The phrase 'by chance and the will of the soul' (ܒܓܕܐ ܘܨܒܘܼܬ ܢܦܫܐ) is ambiguous: it could mean Saul's own will or a general human inclination, not divine will."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܚܣܼ ܫܐܘܠ ܥܠ ܐܓܓ ܘܥܠ ܥܢ̈ܐ ܗ̄ ܥܠ ܗܕܐ ܕܠܐ ܢܼܛܪ ܦܘܼܩܕܢܐ ܕܐܠܗܐ܇ ܐܡܼܪ ܠܫܡܘܐܝܠ ܐܬܬܘܝܿܬ ܕܐܡܿܠܟܬ ܠܫܐܘܠ ܗ̄ ܠܘ ܐܝܟ ܠܐ ܝܕܘܥܐ ܕܗ݀ܝ ܕܥܬܝܼܕܐ ܐܡܼܪ ܐܠܗܐ ܠܗܕܐ: ܐܠܐ ܥܠ ܕܠܐ ܫܡܼܥ ܒܩܠܗ܇ ܐܠܗܐ ܒܟܝܢܗ ܡܥܠܝ ܡܼܢ ܬܘܬܐ: ܘܗܕܐ ܐܡܼܪ ܕܐܬܬܘܿܝܬ܆ ܕܟܕ ܢܫܡܼܥ ܫܐܘܠ ܢܬܼܬܘܐ ܘܢܬܼܦܢܐ܀ ܐܚܪܢܝܐܝܬ܀ ܡܛ݀ܠ ܕܗܝܼ ܠܐ ܡܫܬܡܥܢܘܼܬܐ ܡܙܡܢܐ ܡܬܬܘܝܢܘܼܬܐ ܒܝܬ ܒܢܝ̈ܢܫܐ ܥܠ ܣܘܼܥܪ̈ܢܐ ܐܝܠܝܢ ܕܗܼܘ܆ ܘܡܛ݀ܠ ܗܿܕܐ ܥܠ ܐܠܗܐ ܐܬܐܡܼܪܬ݀ ܗܕܐ ܐܫܝܼܠܐܝܬ܆ ܥܠ ܕܠܐ ܫܡܼܥܗ ܫܐܘܠ܀ ܙܠ ܡܫܘܿܚ ܠܚܕ ܡܼܢ ܒܢܘ̈ܗܝ ܕܐܝܫܝ ܗ̄ ܠܐ ܓܠܼܐ ܥܠ ܕܘܝܕ ܐܝܟܢ ܕܠܐ ܬܣܬܼܒܪܝ ܓܒܝܼܬܐ ܕܡܼܢ ܫܡܘܐܝܠ ܐܝܬܝܗܿ ܘܠܘ ܡܼܢ ܡܪܝܐ܇ ܘܕܠܐ ܢܣܼܬܢܐ ܘܢܣܼܬܩܪ ܡܼܢ ܐܚ̈ܘ̄ ܡܛܠܗܕܐ܀ ܘܥܡܐ ܐܟܿܠܝܼܢ ܥܠ ܕܡܐ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܡܼܢ ܬܪܒܗ ܘܡܼܢ ܕܡܗ: ܘܥܠ ܡܕܒܚܐ܀ ܘܫܐܘܠ ܫܐܼܠ ܠܚܡܐ ܘܒܢܒ̈ܝܐ ܘܒܢܘܼܪܐ ܘܠܐ ܥܢܼܝܗܝ ܡܪܝܐ ܗ̄ ܒܚܠܡܐ ܡܿܢ ܘܒܢܒ̈ܝܐ: ܡܼܢ ܗܿܢܘܿܢ ܕܝܼܕܝܼܥܝܼܢ ܗܼܘܘ ܒܙܒܢ ܠܝܣܪܐܝܠ ܕܗܘܼܬ݀ ܥܠܝܗܘܿܢ ܪܘܼܚܐ ܕܡܪܝܐ ܙܒܢ̱ܬܐ ܘܬܪܬܝܢ ܘܐܬܢܒܝܼܘ ܘܫܐܼܠܘ ܡܢܗܘܿܢ܇ ܐܟܡܿܢ ܕܒܝܕ ܨܠܘܿܬܐ ܢܒܥܘܿܢ ܡܼܢ ܐܠܗܐ ܕܢܓܼܠܐ ܠܗܘܢܿ ܗ݀ܝ ܕܦ݀ܩܚܐ܀ ܘܟܕ ܚܓܼ؛ܐ ܠܐܠܝܒ ܐܡܼܪ ܐܟܘܬܗ ܕܡܪܝܐ ܗ̄ ܡܛ݀ܠ ܕܟܕ ܡܼܫܚ ܠܫܐܘܠ ܚܼܙܝܗܝ ܕܪܡ ܡܼܢ ܟ݀ܠܗ ܥܡܐ: ܐܣܼܒܪ ܕܐܦ ܐܠܝܒ ܡܛ݀ܠ ܫܘܼܦܪܗ ܘܩܘܡܬܗ܇ ܐܦ ܗܼܘ ܚܿܫܚ ܠܡܠܟܘܼܬܐ. ܘܥܠܗܿܝ ܐܟܣܼܗ ܡܪܝܐ܀","english":"And Saul sinned against Agag and against his people, because he did not keep the commandment of God. He said to Samuel, \"I repent that I made Saul king,\" not as if he did not know that this was what God had said concerning this, but because he did not obey his voice. God, in his anger, brings low with repentance. And this he said, \"I repent,\" because when Saul heard, he repented and was afraid. Finally, because this disobedience produces repentance among the righteous concerning their actions, and because of this, it was said of God in a figurative manner, because Saul did not hear it. \"Go, anoint one of the sons of Jesse,\" but he did not reveal David, so that you would not think that the choice was from Samuel and not from the Lord, and so that he would not be hated and despised by his brothers because of this. And the people were eating upon the blood, because it was not with its fat and with its blood, and upon the altar. And Saul asked for bread, and by the Urim and by the Thummim, and the Lord did not answer him, neither by dreams nor by the Urim. With the Thummim, they were known in the time of Israel, that the spirit of the Lord came upon them, and they would be filled and would ask and inquire from him, just as by means of prayer they would seek from God that he reveal to them what was hidden. And when he saw Eliab, he said, \"Like the Lord,\" because when he anointed Saul, he saw that he stood out from all the people. He thought that also Eliab, because of his beauty and stature, was also fit for kingship. And concerning her, the Lord concealed her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܬܬܘܝܿܬ","severity":"info","text":"The Syriac ܐܬܬܘܝܿܬ (ʾettawyaṯ) means 'I repent' or 'I am sorry,' rendering a key moment of divine regret. Bar Salibi uses it to stress that God's statement is not ignorance but a rhetorical expression of displeasure.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 15–16 (allusion)","severity":"info","text":"The command 'Go, anoint one of the sons of Jesse' and the mention of Eliab's beauty and stature allude to 1 Samuel 16:6–7, where Samuel initially considers Eliab. Bar Salibi interprets this as a divine concealment of David to avoid human attribution of the choice.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Urim and Thummim","severity":"info","text":"The reference to consulting the Urim and Thummim (Syriac ܒܢܒ̈ܝܐ ܘܒܢܘܼܪܐ) reflects the priestly oracular practice in ancient Israel. Bar Salibi notes that Saul received no answer, contrasting with earlier Israelite practice where the spirit of the Lord would inspire responses.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eating upon the blood","severity":"caution","text":"The phrase 'the people were eating upon the blood' (ܥܡܐ ܐܟܿܠܝܼܢ ܥܠ ܕܡܐ) is obscure. It may refer to a ritual violation or a textual corruption; the commentary's explanation ('not with its fat and with its blood') suggests a concern with improper sacrifice, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage moves from Saul's sin and God's repentance, to Samuel's anointing of David, to Saul's failed inquiries, and finally to Samuel's mistaken assessment of Eliab. The structure juxtaposes divine will with human misperception.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eating upon the blood' (ܥܡܐ ܐܟܿܠܝܼܢ ܥܠ ܕܡܐ) is ambiguous: it may denote a cultic transgression or a textual error. The commentary's gloss 'not with its fat and with its blood' suggests a sacrificial context, but the exact meaning is unclear.","The final clause 'And concerning her, the Lord concealed her' (ܘܥܠܗܿܝ ܐܟܣܼܗ ܡܪܝܐ) is ambiguous: the feminine suffix may refer to David's identity, to the kingship, or to a woman (e.g., Michal). The context favors David's concealment."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܘܪܘܼܚܐ ܒܝܼܫܬܐ ܡܕܝܼܒܐ ܗܼܘܬ݀ ܠܫܐܘܠ ܗ̄ ܐܫܬܼܠܛܘ ܒܗ ܫ̈ܐܕܐ ܟܕ ܡܫܬܢܕܝܼܢ ܒܗ܆ ܘܝܬܝܪܐܝܬ ܡܫܢܩܝܼܢ ܗܼܘܘ ܠܗ: ܥܠ ܕܐܥܒܪ ܠܥܘܪ̈ܐ ܘܝܕܘ̈ܥܐ܇ ܐܝܟܢܐ ܕܟܕ ܗܘܼ ܡܠܟܐ ܢܗܦܘܿܟ ܡܼܢ ܐܘܪܚܐ ܕܐܠܗܐ ܘܒܗܿܠܝܢ ܢܬܓܘܣܘܢ܆ ܟ݀ܠܗ ܝܣܪܐܝܠ ܢܛܼܥܐ: ܘܡܛܠܗܕܐ ܒܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ ܐܬܬܝܬܝܼ ܕܘܝܼܕ ܒܩܝܼܬܪܗ ܢܪܘܚ ܠܗ ܡܼܢ ܬܫܢܝܼܩܗ܆ ܘܐܦ ܕܢܗܼܘܐ ܥܿܐܠ ܘܢ݀ܦܩ ܩܕܡ ܡܠܟܐ܆ ܕܟܕ ܢܡܛܐ ܠܩܘܡܬܐ ܡܫܡܠܝܬܐ: ܢܐܚܘܿܕ ܠܡܠܟܘܼܬܐ ܗ݀ܝ ܕܒܗܿ ܘܡܛܠܬܗܿ ܐܬܡܼܫܚ܀ ܠܚܡ ܐܦ̈ܐ܆ ܡܼܢ ܫܒܬܐ ܣܿܝܡܝܼܢ ܠܗ: ܥܕܡܐ ܕܡܿܦܛܪ ܠܗ ܠܚܡܐ ܐܚܪܢܐ ܠܫܒܬܐ ܐܚܪܬܐ܆ ܫܕܪ ܫܐܘܠ ܐܝܙܓ̈ܕܐ ܒܿܬܪ ܕܘܝܕ܆ ܘܐܢܒܝܼܘ ܗ̄ ܟܕ ܡܨܠܚܐ ܗܼܘܬ݀ ܪܘܼܚܐ ܕܢܒܝܘܼܬܐ ܥܠܝܗܘܢܿ܇ ܡܿܒܛܠܐ ܗܼܘܬ݀ ܠܡܚܫ̈ܒܬܐ ܒܝܼܫ̈ܬܐ܇ ܘܒܗ ܒܥܕܢܐ ܗܿܘܐ ܗܼܘܐ ܐܬܪܐ ܠܕܘܝܕ ܠܡܥܼܪܩ܆ ܗܿܟܘܬ ܟܕ ܐܙܼܠ ܫܐܘܠ ܐܬܢܒܝܼ܇ ܘܝܼܕܥ ܕܠܐ ܣܠܼܩܬ݀ ܡܫܚܒܬܗ ܠܪܝܫ܆ ܐܠܗ ܒܛܠ ܠܗ݀ܝ ܕܐܬܪܥܝܼ ܫܐܘܠ. ܐܝܟܢܐ ܕܢܬܼܬܗܐ ܡܼܢ ܒܥܬܐ ܕܩܼܛܠܐ ܕܕܘܝܕ܀ ܩܪܒ ܠܝܼ ܦܕܬܐ ܗ̄ ܢܠܒܫ ܟܗܢܐ ܢܗܝܼܪܐ ܘܫܠܡܐ܇ ܘܢܡܠܠ ܝܼܕܥܬܐ ܕܩܘܼܫܬܐ ܗ̄ ܕܫܪܪ܀ ܫܐܠ ܫܐܘܠ ܒܐܠܗܐ ܘܠܐ ܥܢܝܗܝ ܘܒܢܒ̈ܝܐ ܘܒܢܘܼܪܐ ܗ̄ ܠܐ ܥܢܝܗܝ: ܡܛ݀ܠ ܕܙ݀ܕܩ ܗܼܘܐ ܕܢܩܪܒ ܬܝܿܒܘܼܬܐ ܘܢܪܥܐ ܠܐܠܗܐ: ܠܐ ܕܝܢ ܐܬܥܢܝܼ ܡܛܠ ܕܠܘ ܕܢܬܘܼܒ ܚܦܝܼܛ ܗܼܘܐ܀ ܘܠܐ ܒܢܘܼܪܐ ܗ̄ ܒܝܩ̈ܕܐ ܕܥܠܬܐ ܒܕܡܘܼܬ ܒܠܥܡ ܐܝܟ ܡܪܚܘܼܬܐ ܩܕܡܝܬܐ: ܕܐܣܼܩ ܕܒܚܐ ܟܕ ܠܐ ܫܠܝܼܛ܀","english":"And an evil spirit was afflicting Saul; demons had gained power over him, tormenting him and especially oppressing him. Because he transgressed against the Urim and Thummim, as when he, the king, turned from the way of God and hastened to transgress, all Israel went astray. And because of this, due to the negligence of God, David came with his sling and went forth from his distress, and he would enter and go out before the king, until he reached full stature and took hold of the kingdom, that for which and because of which he was anointed. They set before him loaves of bread from the Sabbath, until they dismissed him to other bread for another Sabbath. Saul sent messengers after David, and they brought him, while a spirit of folly was prevailing over them, nullifying evil thoughts, and at that time a place was being made for David to flee. Thus, when Saul went, he was confounded and knew that his plan had not succeeded, but rather the plan that Saul had intended was thwarted. So he was astonished at the petition for David's death. The redemption approached me; he put on a priestly garment, a pure and peaceful one, and spoke the knowledge of truth and reality. Saul inquired of God, and he did not answer him; and of the prophets and of the Urim, he did not answer him. Because it was fitting that he offer repentance and supplicate God, but he was not answered, for he was not one who would repent, for he was reckless. And not by the Urim, in the flames of the sacrifice, in the manner of Balaam, as in the former arrogance, did he offer a sacrifice when he was not authorized.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܪ̈ܐ ܘܝܕܘ̈ܥܐ","severity":"info","text":"The phrase 'Urim and Thummim' (Syriac ܥܘܪ̈ܐ ܘܝܕܘ̈ܥܐ) refers to the oracular devices used by the high priest to discern God's will, here indicating Saul's transgression in consulting them improperly.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܥܒܪ ܠܥܘܪ̈ܐ ܘܝܕܘ̈ܥܐ","severity":"info","text":"The reference to Saul's transgression against the Urim and Thummim echoes 1 Samuel 28:6, where Saul seeks guidance from the Lord but is not answered, though the commentary expands this into a moral failing.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܠܥܡ","severity":"info","text":"The comparison of Saul to Balaam (Syriac ܒܠܥܡ) invokes the biblical figure who, despite prophetic gifts, acted arrogantly and was killed; this aligns with the commentary's theme of Saul's reckless disobedience.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܪܘܼܚܐ ܒܝܼܫܬܐ","severity":"info","text":"The passage opens with a causal chain: an evil spirit afflicts Saul because of his transgression, leading to David's rise; this narrative structure emphasizes divine retribution and the transfer of kingship.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܕܘܝܼܕ ܒܩܝܼܬܪܗ","severity":"info","text":"The mention of David's sling (Syriac ܩܝܼܬܪܗ) recalls the David and Goliath story, but here it is reinterpreted as a symbol of David's divinely ordained rise, a common motif in Syriac exegesis.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܕܬܐ","severity":"caution","text":"The phrase 'the redemption approached me' (Syriac ܦܕܬܐ) is ambiguous: it may refer to David's deliverance or to a priestly figure; the commentary's syntax leaves the subject unclear, but the context suggests David's anointing.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'the redemption approached me' (Syriac ܦܕܬܐ) is ambiguous; it may be David or a priestly figure, but the context of David's anointing supports the former.","The phrase 'they set before him loaves of bread from the Sabbath' is unclear in its referent; it may describe David's provision or a ritual act, but the commentary does not specify."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܐܫܬܠܚ ܫܐܘܠ ܡܼܢ ܢܚ̈ܬܘܗܝ: ܘܐܙܼܠ ܠܘܬ ܐܢܬܬܐ ܗ̄ ܐܝܠܠܼܬ݀ ܐܢܬܬܐ ܩܕܡܐܝܬ: ܡܛ݀ܠ ܕܝܕܥܼܬ݀ ܕܫܐܘܠ ܐܝܼܬ̄ܘ܇ ܘܐܟܡܿܢ ܕܬܪܡܐ ܥܠܘܗܝ ܬܡܼܗܐ ܘܬܘܪܒܝܘܗܝ ܠܚܼܙܘܐ ܘܬܼܛܥܐ ܒܗ܇ ܫܐܘܠ ܥܠ ܫܡܘܐܝܠ ܫܐܼܠ܆ ܘܗܝܼ ܐ̈ܠܗܐ ܚܙܼܬ݀ ܕܣܿܠܩܝܼܢ ܡܼܢ ܐܪܥܐ܇ ܗ݀ܝܕܝܢ ܓܝܪ ܠܒܼܫ ܚܕ ܡܼܢ ܫ̈ܐܕܐ ܕܡܘܼܬܗ ܕܫܡܘܐܝܠ܆ ܡܛ݀ܠ ܕܠܐ ܡܿܨܐܼ ܫܐܕܐ ܕܢܢܚܼܡ ܠܐܢܫ܇ ܘܐܦܠܐ ܢܝܬܐ ܠܢܦܫܐ ܡܼܢ ܐܘܢܗܿ܇ ܡܿܕܝܢ ܦܢܛܣܝܐ ܚܘܝܼ ܡܼܢ ܫ̈ܐܕܐ: ܐܟܡܐ ܕܥܒܼܕܘ ܚܪ̈ܫܐ܆ ܒܡܨܪܝܢ܀ ܠܡܚܪ ܐܢܬ ܘܒܢ̈ܝܟ ܘܫܪܟܐ ܗ̄ ܕܓܼܠ ܫܐܕܐ ܬܢܢ ܡܛ݀ܠ ܕܠܘ ܒܬܪܗ ܕܝܘܡܐ ܐܬܩܼܛܠ ܫܐܘܠ ܘܒܢܘܗ̈ܝ ܐܝܟ ܡܠܬܗ. ܘܡܼܢ ܗܕܐ ܝܼܕܝܥܐ ܕܠܐ ܝܿܕܥܝܼܢ ܥܬܝܼܕ̈ܬܐ. ܗܿܝܕܝܢ ܢܬܼܩܛܠ ܫܐܘܠ ܝܼܕܥܘ ܫ̈ܕܐ ܡܼܢ ܢܒܝܘܼܬܐ ܕܫܡܘܐܝܠ ܕܦܣܼܩ ܥܠ ܫܐܘܠ. ܕܥܒܼܪ ܠܡ ܡܪܝܐ ܡܢܟ ܘܗܼܘܐ ܥܡ ܕܘܝܕ: ܘܡܼܢ ܗ݀ܝ ܕܚܙܼܘ ܕܥܫܼܢܘ ܦܠ̈ܫܬܝܐ܇ ܘܕܠܐ ܐܬܼܐ ܕܘܝܕ ܥܡܗܘܢܿ ܡܛ݀ܠ ܕܟܠܝܗܝ ܡܪܝܐ܇ ܐܟܡܿܢ ܕܠܐ ܢܥܕܪ ܠܫܐܘܠ܀ ܘܝܼܕܥܘ ܬܘܼܒ܇ ܡܼܢ ܗ݀ܝ ܕܠܐ ܥܢܼܐ ܡܪܝܐ ܠܫܐܘܠ ܒܢܒ̈ܝܐ: ܟܕ ܚܼܙܘܐ ܗܼܘܐ ܕܓܠܐ܇ ܥܠܡܢܐ ܠܐ ܓܠܼܗܿ ܡܟܬܒܢܐ ܐܠܐ ܥܠ ܫܡܘܐܝܠ ܟܬܒܼܗܿ ܘܐ݀ܡܪܝܼܢܢ ܕܡܟܬܒܢܐ ܠܘ ܕܢܦܫܩ ܒܛܝܼܠ ܗܼܘܐ ܠܗ: ܐܠܐ ܕܢܟܬܘܿܒ ܠܣܘܼܥܪ̈ܢܐ ܐܝܟ ܕܗܘܼܘ܇ ܐܠܘܼ ܫܪܪܐ ܕܨܒܘ̈ܬܐ ܡܿܟܬܒ ܗܼ،ܐ ܘܦܘܼܫܩܗܝܢ ܟ݀ܠܗܝܢ ܐܝܠܝܢ ܕܙܕܩ ܕܢܬܼܦ̈ܫܩܢ ܡܿܦܫܩ ܗܼܘܐ܀ ܒܚ̈ܝܐ ܕܫܡܘܐܝܠ ܐܥܒܪ ܫܐܘܠ ܠܙܟܘܪ̈ܐ ܐܟܡܿܢ ܕܢܫܼܬܦܪ ܠܗ܀ ܡܩܕܡܘܼـ ܝܼܕܥܬܐ ܐܘܿ ܡܼܢ ܢܣܝܼܢܐ ܗܿܘܝܐ܇ ܐܘܿ ܡܼܢ ܟܝܿܢܐ: ܐܝܟ ܗ݀ܝ ܕܐܡܼܪ ܡܪܝܢ ܕܦܪܨܘܦܐ ܕܫܡܝܐ ܘܐܪܥܐ ܝ݀ܕܥܝܼܢ ܐܢܬܘܢܿ܇ ܐܝܟ ܨܒܘܼܬܐ ܕܐܫܬܚܠܼܦܬ݀ ܡܼܢ ܢܣܝܿܢܐ܀","english":"And Saul separated from his companions and went to the woman, the mistress of Endor, a woman who was a diviner, because she knew who Saul was, and she performed a trick to cast amazement upon him and to confuse his vision, and to make him err through her. Saul asked about Samuel, and she showed him gods rising up from the earth. For then one of the demons put on the form of Samuel's death, because a demon cannot bring up a man, nor can it bring a soul from its abode. So then the necromancers show things through demons, as the magicians do in Egypt. On the next day, you and your sons and the rest of that demonic deception will be known, because it was not after that day that Saul and his sons were killed, according to his word. And from this it is known that they do not know future things. For if Saul was going to be killed, the demons would have known from the prophecy of Samuel that was decreed against Saul, that the Lord had turned away from him and was with David, and from the fact that they saw that the Philistines had gathered and that David did not come with them because the Lord prevented him, so that he would not help Saul. And they also knew from the fact that the Lord did not answer Saul by the prophets, when he saw that it was a deception. For the text does not say that the text was revealed to the woman, but rather that it was written about Samuel, and it is said that the text was not something that was vainly interpreted for him, but that it was written according to the events as they happened. If it were the truth of the matters that were written, then all those things that ought to be interpreted would have been interpreted. During Samuel's lifetime, Saul caused the priests to pass through, so that he might be reproached by him. From before, knowledge, whether from experience or from nature, is like that which the Lord said: the face of heaven and earth knows you, according to the matter that was changed from experience.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܬܬܐ ܕܐܢܠܼܬ","severity":"info","text":"The phrase 'woman of Endor' (literally 'mistress of Endor') identifies the medium consulted by Saul. Bar Salibi uses the Syriac term ܐܢܬܬܐ (ʼettā) for 'woman', which in this context denotes a necromancer.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 28:7–14","severity":"info","text":"The passage recounts the biblical episode of Saul consulting the medium at Endor (1 Sam 28:7–14). Bar Salibi elaborates on the demonic deception involved, interpreting the apparition of Samuel as a demonic imitation.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܪ̈ܫܐ ܒܡܨܪܝܢ","severity":"info","text":"Bar Salibi compares the medium's actions to the magicians in Egypt, reflecting a common Syriac Christian trope associating Egyptian magic with demonic practices. This aligns with patristic polemics against pagan divination.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܼܢ ܗܕܐ ܝܼܕܝܥܐ","severity":"info","text":"The phrase 'And from this it is known' marks a logical transition from narrative to theological argument. Bar Salibi uses it to introduce a refutation of the demons' foreknowledge, shifting from story to doctrinal point.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܡܟܬܒܢܐ ܠܘ ܕܢܦܫܩ ܒܛܝܼܠ","severity":"info","text":"Bar Salibi insists the biblical text is not to be interpreted vainly but records events as they happened. This reflects a literalist hermeneutic common in Syriac commentary, opposing allegorical or overly spiritualizing readings.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܩܕܡܘܼـ ܝܼܕܥܬܐ ܐܘܿ ܡܼܢ ܢܣܝܼܢܐ","severity":"caution","text":"The final sentence is textually uncertain: the Syriac may be corrupt or elliptical. The phrase 'from before, knowledge, whether from experience or from nature' is ambiguous; the English draft's rendering is tentative.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause (ܡܩܕܡܘܼـ ܝܼܕܥܬܐ ... ܡܼܢ ܢܣܝܼܢܐ) is syntactically unclear; the English draft interprets it as a general epistemological statement, but the Syriac may be corrupt or lacunose.","The phrase 'face of heaven and earth knows you' is obscure; it may be a proverbial expression or a misreading."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܫ̈ܐܕܐ ܠܘ ܡܼܢ ܟܝܿܢܐ ܝܼܕܥܘ ܠܡܘܬܐ ܕܫܐܘܠ: ܐܠܐ ܡܼܢ ܢܣܝܿܢܐ: ܬܘܼܒ ܐܬܢܒܝܼ ܫܐܕܐ ܩܛܠܐ ܠܫܐܘܠ: ܐܝܟܢ ܕܢܬܬܥܝܼܩ܆ ܐܠܗܐ ܕܝܢ ܫܒܼܩ ܕܬܗܼܘܐ ܗܕܐ: ܐܝܟܢ ܕܢܬܘܼܒ ܫܐܘܠ ܘܢܬܼܥܕܪ܀ ܗܐ ܟܬܝܼܒ ܒܣܦܪ ܐܫܝܼܪ ܗ̄ ܣܦܪܐ ܗܢܐ ܫܪܝܼܪܐ܀ ܛܒܝܐ ܕܝܣܪܐܝܠ ܗ̄ ܪܡܿܙ ܥܠ ܩܠܝܼܠܘܼܬܐ܀ ܝܘܢܝܐ ܣܟܪܗ ܕܫܐܘܠ ܠܐ ܐܬܡܫܼܚܬ݀ ܗ̄ ܡܛ݀ܠ ܕܩܿܛܠ ܗܼ،ܐ ܐܢܫ ܠܚܒܪܗ: ܒܕܡܗ ܡܿܫܚ ܗܼܘܐ ܠܣܟܪܗ܆ ܠܐ ܠܡ ܗܿܟܝܼܠ ܐܬܡܫܼܚܬ݀ ܗܫܐ ܒܥܝܕܗܿ ܕܐܬܼܩܛܠ ܠܗ܀ ܡܿܠܒܫ ܗܼܘܐ ܠܟܝܢ ܙܚܘܪ̈ܝܬܐ ܗ̄ ܟܕ ܩܼܛܠ ܕܘܝܕ ܠܓܘܠܝܕ܇ ܡܥܢ̈ܝܢ ܗܼܘ̈ܝ ܒܬܘܼܠ̈ܬܐ ܕܩܼܛܠ ܫܐܘܠ ܒܐ̈ܠܦܐ ܘܕܘܝܕ ܒܪ̈ܒܘܬܐ: ܘܐܬܒܼܐܫ ܫܐܘܠ ܕܠܕܘܝܕ ܝܗܼܒ̈ܝ ܪ̈ܒܘܬܐ: ܘܫܪܝܼ ܡܿܫܓܫ ܠܗܝܢ ܒܠܒܘܼ̈ܫܐ ܐܟܡܿܢ ܕܢܩ̈ܠܼܣܢܝܗܝ ܝܬܝܼܪ ܡܼܢ ܕܘܝܕ܀ ܘܐܘܫܛ ܥܙܐ ܐܝܕܗ ܠܩܒܘܬܐ ܘܡܝܼـ ܗ̄ ܚܕܐ ܡܿܢ ܥܠ ܕܠܘ ܕܝܼܠܗ ܗܼܘܬ݀ ܕܢܩܪܘܒ ܠܩܒܘܬܐܐܘܿ ܚܛܝܼܬܐ ܣܥܼܪ܆ ܘܒܥܼܐ ܡܪܝܐ ܕܢܦܪܥܝܼܘܗܝ ܘܐܚܪܬܐ ܥܠ ܟܬܦ̈ܬܐ ܦܩܝܼܕ ܗܼ،ܐ ܕܢܛܥܢܘܼܢܗܿ܇ ܘܥܠ ܕܣܼܡܗܿ ܥܠ ܬܘܪ̈ܐ ܘܒܥܼܐ ܥܙܐ ܕܢܣܡܟܝܗܿ ܒܠܼܥ܇ ܝܥܩܘܿܒ ܐܘܪܗܝܐ ܐܡܼܪ. ܕܐܒܗ̈ܬܐ ܒܗܿܝ ܚܩܠܐ ܩܒܝܼܪܝܼܢ ܗܼܘܘ܆ ܘܩܒܘܬܐ ܕܨܿܝܪܐ ܗܼܘܬ݀ ܠܡܫܝܼܚܐ܇ ܟܕ ܐܬܼܐ ܠܬܡܢ ܨܒܼܐ ܕܢܚܘܿܬ ܢܣܥܘܿܪ ܠܪ̈ܚܡܘܗܝ: ܥܙܐ ܕܝܢ ܟܕ ܠܐ ܫܒܼܩ ܕܢܚܘܿܬ ܡܪܝܐ: ܕܢܚܘܿܬ ܡܪܝܐ: ܨܝܕ ܥܒ̈ܕܘܗܝ ܐܬܡܚܝܼ܀","english":"The demons did not know the death of Saul by means of a staff, but by means of a sign. Again, the demon was commanded to kill Saul, as if it were permitted, but God allowed this to happen, as if Saul were to be helped again. Behold, it is written in the book of the Asher, this book is true. The good of Israel hints at insignificance. The crown of Saul was not anointed because he killed a man, his companion, and with his blood he anointed his crown; therefore it was not anointed now at the time of his being killed. He was wearing a linen ephod when David killed Goliath; the numbers of those killed by Saul were in thousands and by David in tens of thousands, and Saul was angry that tens of thousands were given to David, and he began to disturb them with garments, as if his praises were greater than David's. And he stretched out his hand to the grave, and one of those who was not his own approached the grave and committed a sin, and sought the Lord to avenge him, and another was commanded upon the shoulders to carry it, and upon its placing upon the mountains he sought a goat to support it with a jaw. Jacob of Edessa said that the fathers were buried in that field, and the grave was a rock for the Messiah when he came there, desiring to descend and do good to his friends; but the goat, when it did not allow the Lord to descend, the Lord's servants were struck down.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܦܪ ܐܫܝܼܪ","severity":"info","text":"The phrase 'book of the Asher' likely refers to a lost or apocryphal work; Bar Salibi cites it as authoritative, but its identity is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܒܝܐ ܕܝܣܪܐܝܠ","severity":"info","text":"The 'good of Israel' may allude to a figure or concept in Jewish tradition, possibly a reference to a positive omen or a righteous person, but Bar Salibi dismisses it as insignificant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܟܪܗ ܕܫܐܘܠ","severity":"info","text":"The anointing of Saul's crown with a companion's blood is not a biblical account; it appears to be an exegetical elaboration by Bar Salibi to explain Saul's rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܥܩܘܿܒ ܐܘܪܗܝܐ","severity":"info","text":"Jacob of Edessa (c. 640–708 CE) is cited as a source for the tradition that the patriarchs were buried in the field and the grave was a rock for the Messiah. This reflects later Syriac exegetical traditions.","cites":[],"named_sources":["Jacob of Edessa"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܙܐ","severity":"caution","text":"The narrative of the goat preventing the Lord from descending is obscure and may be corrupt or based on a lost source; the syntax is difficult and the referent of 'Lord' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from demonic agency to a series of disjointed exegetical comments on Saul's death, David's victories, and a concluding tradition about a goat and the Messiah, suggesting a compilation of sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'book of the Asher' is unclear; it may be a lost work or a scribal error.","The phrase 'the good of Israel' is ambiguous; it could refer to a person, a concept, or a textual variant.","The narrative of the goat and the Lord's descent is syntactically confused and may be corrupt or based on an obscure tradition."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܢܬܢ ܒܨܒܝܢ ܢܦܫܗ ܐܡܼܪ ܠܕܘܝܕ ܕܢܒܼܥܐ ܒܝܬܐ: ܘܡܪܝܐ ܫܠܼܚ ܥܡܗ ܕܐܢܬ ܠܐ ܬܒܼܢܐ܇ ܐܠܐ ܒܪܟ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܒܝܕ ܝܨܝܼܦܘܼܬܐ ܕܒܝܬܐ܇ ܢܫܒܘܿܩ ܕܘܝܕ ܠܩܪܒܐ ܘܠܐ ܢܘܒܕ ܠܦܠ̈ܫܬܝܐ܇ ܒܣܦܪ ܕܒܪܝܡܝܢ ܟܬܝܼܒ܇ ܡܛ݀ܠ ܕܕܡܐ ܠܡ ܣܓܝܐܐ ܕܐܫܼܕܬ ܐܢܬ ܠܐ ܬܒܼܢܐ ܠܝܼ ܒܝܬܐ: ܣܿܓܝܼ ܠܡ ܐܫܬܚܼܩܬ ܒܩܪ̈ܒܐ܇ ܠܐ ܙܕܩ ܕܢܿܘܣܦ ܠܟ ܥܡܠܐ܇ ܗܕܐ ܗܿܝ ܥܠܼܬܐ܀ ܪܘܪ̈ܒܬܐ ܠܒܥ̈ܠܕܒܒܘܗܝ ܕܡܪܝܐ ܗ̄ ܒܗ݀ܝ ܕܫܠܼܚܬ ܕܐܪܦܘ ܐܬܘܪܝܐ ܘܢܒܼܠܥ ܘܐܢܬܘܢܿ ܗܦܘܿܟܘ ܡܼܢ ܒܬܪܗ܇ ܘܒܗܕܐ ܝܗܼܒ ܙܟܘܿܬܐ ܘܪܒܘܼܬܐ ܠܒܥ̈ܠܕܒܒܐ.. ܐܘܿ ܕܐܫܬܘܝܼܬ ܥܡ ܒܥ̈ܠܕܒܒܘ̄ ܒܥܒܝܼ̈ܕܬܟ܀ ܘܡܚܝܗܝ ܠܛܠܝܐ ܕܝܠܼܕܬ݀ ܐܢܬܬܗ ܗ̄ ܡܝܼܬ ܛܠܝܐ܆ ܕܠܐ ܢܬܼܚܣܕ ܒܗ ܕܘܝܕ ܘܢܓܕܦܘܢܼ ܡܛܠܬܗ܇ ܘܕܠܐ ܢܩܘܼܡ ܡܠܟܐ ܕܐܝܬܘܗܝ ܡܼܢ ܙܢܝܘܼܬܐ ܘܠܕܐ ܢܥܠܝܼܘܗܝ ܕܘܝܕ ܠܒܝܬܗ ܕܡܪܝܐ ܟܕ ܡܬܼܥܨܐ ܡܼܢ ܒܪܬ ܫܒܥ܆ ܡܛ݀ܠ ܕܦܿܩܕ ܢܡܘܿܣܐ ܕܠܐ ܢܥܘܿܠ ܒܪ ܓܘܪܐ ܠܟܢܘܼܫܬܗ ܕܡܪܝܐ ܠܥܣܪܐ ܕܪ̈ܝܼܢ܀ ܡܛ݀ܠ ܕܐܫܬܘܕܝܼ ܗܼܘܐ ܕܘܝܼܕ ܠܒܪܬ ܫܒܥ ܕܒܪܗܿ ܢܡܼܠܟ ܥܠܗܿܝ ܒܝܐܗܿ ܘܥܼܠ ܥܠܝܗܿ ܘܗܘܼܐ ܠܗܿ ܫܠܝܡܘܿܢ ܘܩܼܪܐ ܫܡܗ ܝܕܝܼܕܐ ܗ̄ ܪܚܝܼܡܐ܀ ܐܦ ܡܪܝܐ ܐܥܒܪ ܣܟܠܘܼܬܟ ܠܐ ܬܡܘܼܬ ܗ̄ ܡܛ݀ܠ ܕܟܬܝܼܒ ܕܓܝܪ̈ܐ ܘܩܛ̈ܘܠܐ ܢܬܩܛܠܘܢܼ: ܘܐܢܬ ܡܛ݀ܠ ܕܐܘܕܝܼܬ ܒܚܛܝܼܬ܇ ܠܘ ܡܝܼܬܐ ܦܿܐܫ ܐܢܬ: ܐܠܐ ܥܬܝܼܕ ܐܢܬ ܕܬܚܼܐ ܒܝܕ ܬܝܿܒܘܼܬܐ܇ ܡܛ݀ܠ ܕܬܘܼܒ ܠܐ ܚܼܛܝܬ ܐܠܐ ܐܢ ܒܗܕܐ܇ ܟܐܢܐ ܕܬܫܼܬܒܩܝ ܠܟ ܘܓܠܝܼܬܐ ܥܿܒܕ ܐܢܼܐ ܠܗܕܐ ܒܝܕ ܟܬܒܐ܇ ܐܝܟܢܐ ܕܟܕ ܬܬܚܼܣܕ܇ ܢܫܼܬܟܢ ܠܟ ܫܘܼܒܩܢܐܟ܇ ܘܬܗܼܘܐ ܚܘܪܐ ܠܚܛ̈ܝܐ ܕܟܕ ܢܚܛܘܢܿ܇ ܠܐ ܢܦܘܼܫܘܢܼ ܐܠܐ ܢܪܗܛܘܢܼ ܠܘܬ ܬܝܿܒܘܼܬܐ܀ ܘܐܢ ܫܒܼܩ ܠܗ ܚܛܝܼܬܗ ܐܡܿܪ ܠܗ ܐܢܫ܀","english":"He said to David, \"I want a house.\" And the Lord sent with him, \"Do not ask for a house, but bless it,\" because it was not through the diligence of the house that David left the battle and did not destroy the Philistines. In the book of Bar Yammai it is written: \"Because the blood of many was shed, do not ask me for a house. Many were destroyed in battle; it is not right that I add to your trouble.\" This is the reason. The great ones among the enemies of the Lord, by this that you sent, that they abandoned the Assyrians and fled, and they turned back after him, and by this he gave victory and greatness to the enemies. Or that you were equal with your enemies in your deed. And he killed the child that his wife had borne; the child died, so that David would not be shamed and blasphemed because of him, and so that a king who was with weakness would not arise, and so that David would not bring him into the house of the Lord while he was afflicted with a seven-year-old girl, because the law commanded that a grown man should not enter the sanctuary of the Lord for ten years. Because David had betrothed the seven-year-old daughter of his son, and he ruled over her in her beauty, and he went in to her, and she bore him Solomon, and he called his name Yadida, \"beloved.\" Also, the Lord will pass over your folly so that you do not die, because it is written that murderers and killers will be killed, but you, because you confessed the sin, you will not die; rather, you are destined to live through repentance, because you have not sinned again except in this. It is fitting that you be forgiven, and I will make a clear confession for this through the scriptures, so that when you are shamed, your forgiveness will be found for you, and you will be an example for sinners, so that when they sin, they do not remain but run to repentance. And if he forgives his sin, the woman says to him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܣܦܪ ܕܒܪܝܡܝܢ","severity":"info","text":"The phrase 'in the book of Bar Yammai' likely refers to a lost or apocryphal source, possibly a midrashic or pseudepigraphic work, cited by Dionysius to support his argument.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܬ ܫܒܥ","severity":"info","text":"The reference to a 'seven-year-old girl' (Bathsheba) and David's betrothal reflects a tradition that Bathsheba was very young when David married her, a detail not in the biblical text but found in later Jewish and Christian exegesis.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܕܝܼܕܐ","severity":"info","text":"The name 'Yadida' (beloved) is given to Solomon, echoing 2 Samuel 12:25 where Solomon is called Jedidiah, meaning 'beloved of the Lord.' The Syriac form here is a direct translation.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢ ܫܒܼܩ ܠܗ ܚܛܝܼܬܗ ܐܡܿܪ ܠܗ ܐܢܫ","severity":"info","text":"The final clause 'And if he forgives his sin, the woman says to him' is syntactically abrupt and may be a textual corruption or an incomplete citation, possibly from a dialogue between David and Bathsheba.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܚܝܗܝ ܠܛܠܝܐ ܕܝܠܼܕܬ݀ ܐܢܬܬܗ","severity":"caution","text":"The passage about David killing the child of his wife is obscure and not found in the biblical narrative; it may reflect a legendary or midrashic tradition, or a textual error in the Syriac manuscript.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bar Yammai' is uncertain; it may be a corruption or a reference to a lost work.","The phrase 'the woman says to him' at the end is ambiguous; it may be a fragment of a dialogue or a marginal gloss."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐܝܟܢܐ ܒܝܕ ܢܒܝܐ ܓܿܙܡ ܠܗ ܕܗܐ ܡܩܝܼܡ ܐܢܼܐ ܥܠܝܟ ܒܝܼܫ̈ܬܐ ܡܼܢ ܒܝܬܟ܀ ܠܘ ܡܼܢ ܨܒܝܢ ܐܠܗܐ ܒܥܼܐ ܐܒܝܫܠܘܡ ܕܢܛܘܿܠ ܠܐܒܘ̄܆ ܐܠܐ ܡܼܢ ܪܥܝܢܗ܇ ܘܥܠܗ݀ܝ ܥܕܝܼܠ: ܘܗ݀ܝ ܕܕܡܝܼܟ ܥܡ ܕܪܘܼܟܬܐ ܠܘ ܕܢܡܠܐ ܠܗ݀ܝ ܕܐܡܼܪ ܢܒܝܐ ܐܝܬ ܗܼܘܐ ܠܗ ܨܒܝܢܐ: ܐܠܐ ܡܛ݀ܠ ܕܦܘܠܓ ܠܥܡܐ ܡܼܢ ܕܘܝܕ: ܐܠܐ ܥܠ ܡܪܝܐ ܡܿܥܠܐ ܠܨܒܘܼܬܐ ܟܬܒܐ: ܥܠ ܕܟܕ ܡܿܨܐܼ ܗܼܘܐ ܕܢܒܛܠ ܠܪܥܝܢܐ ܕܐܒܝܫܠܘܡ ܠܐ [] ܓܪܝܼ ܡܪܝܐ ܠܕܘܝܕ ܕܢܡܢܼܐ [] ܠܐ ܟܠܝܗܝ ܡܼܢ ܗܿܕܐ. ܥܠ ܕܪ݀ܘܐܼ ܗܼ،ܐ [] ܕܥܠ ܥܡܐ ܒܝܼܫܐ܇ ܕܟܡܐ [] ܒܝܘ̈ܡܝ ܡ̈ܠܟܐ ܙܕܝܼܩ̈ܐ܇ ܘܟܡܐ ܙܥܘܪܝܢ ܗܼܘܘ ܒܝܘ̈ܡܝ ܡܠܟܐ ܒܝܼܫܐ ܫܐܠ܆ ܡܛ݀ܠ ܕܠܐ ܦܨܝܼ ܠܟܗ̈ܢܐ ܕܩܼܛܠ܀ [] ܕܓܪܝܼ ܡܪܝܐ ܗܕܐ ܗܿܝ܇ ܕܐܪܫܥ [] ܘܡܛ݀ܠ ܕܚܼܛܐ ܥܡܐ ܘܨܿܒܐ ܗܼܘ ܕܢܪܕܝܘܗܝ ܐܚܼܕܗ ܘܚܒܼܫܗ ܠܕܘܝܕ ܬܚܝܬ ܣܟܠܘܼܬܐ܇ ܕܠܐ ܢܩܘܼܡ ܘܢܒܼܥܐ ܡܛ݀ܠ ܥܡܐ ܕܠܐ ܫܿܘܐ ܠܪ̈ܚܡܐ܀ ܐܠܦ ܐ̈ܠܦܝܼܢ ܘܡܐܐ ܐ̈ܠܦܝܼܢ ܫܡ̈ܛܝ ܣܝܦܐ ܘܒܢ̈ܝ ܝܗܘܕܐ ܐܪܒܥܡܐܐ ܐ̈ܠܦܝܼܢ ܘܫܒܥܝܼܢ܆ ܘܟܗ̈ܢܐ ܘܫܒܛܐ ܕܒܢܝܡܝܿܢ ܠܐ ܐܬܡܢܝܼܘ: ܒܣܦܪ ܕܒܪܝܡܝܢ ܗܿܟܢ ܟܬܝܼܒ܇ ܘܝܼܕܝܼܥܐ ܕܕܘܐܓ ܗܿܘ ܕܓܪܓ ܠܫܐܘܠ ܥܠ ܩܼܛܠܐ ܕܟܗ̈ܢܐ܇ ܗܼܘ ܓܪܓ ܠܕܘܝܕ ܕܢܡܼܢܐ ܐܢܘܿܢ: ܘܗܼܘ ܕܘܐܓ ܡܢܼܐ ܠܥܡܐ ܘܗܼܘܐ ܥܠܼܬܐ ܕܢܡܘܼܬܘܢܼ܀ ܘܩܕܡ ܢܓܪܓ ܕܢܡܼܢܐ ܠܥܡܐ. ܐܘܣܦܼܬ݀ ܗܼܘܬ݀ ܚܡܼܬܗ ܕܡܪܝܐ ܠܬܼܩܦ ܒܥܡܐ. ܡܛ݀ܠ ܫܘܼܚܛܐ ܕܦܘܼܩ̈ܕܢܐ ܘܕܚܼܠܬ ܦܬܟܪ̈ܐ ܘܚܪܫܘܼܬܐ ܕܣܓܼܝܬ݀ ܒܥܡܐ: ܥܡ ܥܠܘܿܒܘܼܬܐ ܘܙܟܘܼܪ̈ܐ ܟܣܝܐܝܬ ܡܫܼܬ̈ܡܫܢ ܗܼܘ̈ܝ ܥܕܟܝܼܠ܇ ܡܿܕܝܢ ܥܠܬܐ ܗܼܘܬ݀ ܕܢܓܪܓ ܠܕܘܝܕ ܕܢܡܼܢܐ ܠܥܡܐ ܐܝܟܢ ܕܢܘܒܕ ܠܒܝܼܫ̈ܐ܀ ܕܘܝܕ ܟܕ ܐܬܬܘܝܼ ܥܠܗܿܝ ܕܡܼܢܐ ܠܥܡܐ ܕܥܠܘܗܝ ܡܿܡܠܟ.","english":"He said to him, \"How, through the prophet, did he decree to him that 'Behold, I am establishing evil against you from your house'?\" Not because God willed that Absalom should kill his father, but because of his evil intent, and because of her, the concubine. And this that he slept with the concubine was not because the prophet had a will, but because he divided the people from David. But the Lord brought this matter to pass for the sake of the writing of the chronicles, because when he was able to abolish the evil intent of Absalom, the Lord did not urge David to kill him, nor all of them with this. Because it was fitting that the evil people, how many in the days of righteous kings, and how few in the days of evil kings, because it was not easy for the priests to kill. That the Lord urged this, that he made evil, and because the people sinned and he wanted to subdue them, he seized and bound David under folly, so that he would not rise and seek mercy for the people who were not worthy of mercy. Thousands and hundreds of thousands drew the sword, and the tribe of Judah four hundred thousand and seventy, and the priests and the tribe of Benjamin were not counted. In the book of Chronicles it is written thus, and it is known that Doeg was the one who incited Saul to kill the priests; he incited David to kill the people of the city. And that Doeg mingled with the people and was the cause of their death. And before he incited the killing of the people, the wrath of the Lord was added to strengthen against the people, because of the corruption of the commandments and the fear of idols and sorceries that increased among the people, along with deceit and secret use of amulets, which were still being used. Therefore, the cause was that he incited David to kill the people, as if to destroy the evil ones. David, when he was convinced that he should kill the people who were against him, deliberated.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܝܟܢܐ ܒܝܕ ܢܒܝܐ ܓܿܙܡ ܠܗ","severity":"info","text":"The opening rhetorical question, 'How, through the prophet, did he decree to him?', introduces a logical puzzle about divine agency in the narrative, which the commentary then resolves by distinguishing God's will from the prophet's intent.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܪܘܼܟܬܐ","severity":"info","text":"The term ܕܪܘܼܟܬܐ (concubine) is a key gloss for the figure of the concubine in the Absalom narrative, likely referring to the woman with whom Absalom slept as part of his rebellion.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܣܦܪ ܕܒܪܝܡܝܢ","severity":"info","text":"The phrase 'in the book of Chronicles' (ܒܣܦܪ ܕܒܪܝܡܝܢ) explicitly cites the biblical book of Chronicles as a source for the numbers of those killed, though the specific verse is not identified.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܘܐܓ","severity":"info","text":"Doeg the Edomite is identified as the instigator of Saul's massacre of the priests at Nob (1 Sam 22), and here he is also said to have incited David to kill the people, linking two biblical episodes.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܙܟܘܼܪ̈ܐ ܟܣܝܐܝܬ ܡܫܼܬ̈ܡܫܢ ܗܼܘ̈ܝ ܥܕܟܝܼܠ","severity":"info","text":"The reference to 'secret use of amulets' (ܙܟܘܼܪ̈ܐ ܟܣܝܐܝܬ) reflects contemporary Syriac Christian concerns about lingering pagan practices, which the commentator uses to explain divine wrath against the people.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"Several lacunae in the Syriac text (marked by []) obscure the precise argument about David's failure to kill Absalom and the divine urging; the English draft fills these gaps conjecturally.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her, the concubine' (ܕܪܘܼܟܬܐ) is ambiguous: it may refer to a specific figure in the Absalom narrative or be a generic term; the commentary assumes it is the concubine with whom Absalom slept.","The phrase 'the Lord urged this, that he made evil' is syntactically unclear; the English draft interprets it as God causing evil, but the Syriac may allow a reading where the Lord urged David to act against evil."],"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":11,"ref":"p11","source":"ܐܘܕܝܼ ܒܣܟܠܘܼܬܗ: ܘܐܬܼܐ ܠܘܬ ܢܒܝܐ ܕܢܓܼܒܐ ܠܗ ܚܕܐ ܡܼܢ ܬܠܬ ܡܪ̈ܕܘܬܐ ܘܐܢ ܕܝܼܠܗ ܗܼܘܬ݀ ܚܛܝܼܬܐ ܙܿܕܩ ܗܼܘܐ ܕܒܗ ܒܒܝܬ ܐܒܘܼܗܝ ܬܫܬܼܠܛܝ ܡܪܕܘܬܐ܇ ܕܘܝܕ ܓܒܼܐ ܕܢܬܡܼܣܪ ܒܐܝܼܕ̈ܝ ܐܠܗܐ: ܘܠܘ ܒܟܦܢܐ ܘܒܐܝܼܕ̈ܝ ܒܥ̈ܠܕܒܒܐ܆ ܘܗܘܼܐ ܡܘܬܢܐ ܒܐܝܠܝܢ ܕܚܼܛܘ܇ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗܿܝ ܕܟܕ ܐܘܫܼܛ ܡܠܐܟܐ ܐܝܼܕܗ ܥܠ ܐܘܪܫܠܡ ܟܠܝܗܝ ܡܪܝܐ܇ ܘܒܝܕ ܡܠܐܟܐ ܐܚܪܢܐ ܘܦܘܼܩܕܢܐ ܐܬܟܠܝܼ ܗܿܘ ܡܠܐܟܐ ܘܗ݀ܝ ܕܡܼܢ ܨܦܪܐ ܥܕܡܐ ܠܬܠܬܫ̈ܥܝܼܢ܇ ܐܡܝܼܬ ܡܠܐܟܐ ܫܒܥܝܼܢ ܐ̈ܠܦܝܼܢ ܓܒܪ̈ܐ܆ ܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ ܕܠܐܐܪ ܟܠܼܐ ܡܢܗܘܿܢ ܕܠܐ ܢܣܩܘܢܼ ܘܡܝܼܬܘ܆\nܫܠܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܫܡܘܐܝܠ ܢܒܝܐ܀","english":"He acknowledged his folly. And he came to the prophet, and he chose for himself one of three punishments, and that which was his own sin deserved that through it, in his father's house, punishment should rule. David chose to be delivered into the hands of God, and not into the hands of the enemy by the sword. And it was a sign concerning those who sinned. And it is known from that which, when the angel stretched out his hand over all Jerusalem, the Lord stood, and by means of another angel and a command, that angel was restrained. And that which, from morning until the third hour, the angel slew seventy thousand men, they said that the men of the city stood still from their work, so that they would not go up and die.\n\nThe literal commentary of the prophet Samuel is completed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪ̈ܕܘܬܐ","severity":"info","text":"The term ܡܪ̈ܕܘܬܐ (mardūthā) here means 'punishments' or 'penalties', not 'rebellions' as elsewhere in Syriac. Bar Salibi uses it to denote the three options offered to David by the prophet.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Samuel 24:15-16","severity":"info","text":"The angel slaying 70,000 men from morning until the third hour echoes the plague narrative in 2 Samuel 24:15-16, where an angel of pestilence strikes Jerusalem. Bar Salibi interprets this as a divine sign.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"three punishments","severity":"info","text":"The motif of three punishments offered to a penitent king is unattested in the biblical text. Bar Salibi likely draws on a Syriac exegetical tradition, possibly from the Cave of Treasures or later monastic sources, to explain David's choice.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"conclusion","severity":"info","text":"The passage ends with the formulaic colophon 'The literal commentary of the prophet Samuel is completed', marking the close of Bar Salibi's work on the book of Samuel.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"angelic intervention","severity":"info","text":"Bar Salibi's account of one angel restrained by another reflects later Syriac angelological speculation, possibly influenced by the Testament of Solomon or the Syriac Alexander Legend, where divine agents control pestilence.","cites":[{"key":"ed:dsc-236","label":"source edition: Literal Commentary on Samuel","url":"https://syriaccorpus.org/236"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' (ܢܒܝܐ) is not specified; it may refer to Nathan or Gad, but Bar Salibi does not clarify.","The phrase 'he chose for himself one of three punishments' is ambiguous as to which three are meant; the text does not enumerate them."],"confidence":"high","notes":[]}]}