{"slug":"dsc-240","id":"syriac:dsc:dsc-240","title":"Literal Commentary on Ecclesiastes","title_source":"Literal Commentary on Ecclesiastes","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":"2026-11-15T06:23:38Z","cost_usd":0.028338},"source":{"registry_id":"syriac:dsc:dsc-240","work_id":"dsc-240","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/240"},"stats":{"passages":46,"english_words":15089,"coptic_letters":0,"source_letters":35524,"commentary_units":273,"commentary_kinds":8,"derived_notes":1,"ambiguities":92,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-240","abstract":"Dionysius bar Salibi's Literal Commentary on Ecclesiastes (ca. 1190–1210) is a Syriac exegetical work that applies a plain-sense reading (pūšāqā sūʿrānāyā) to the biblical book. The commentary survives in a single 16th-century manuscript, Mardin Orth. 35, supplemented by a 19th-century copy for lacunae. Bar Salibi identifies Solomon as the author, interprets 'Ecclesiastes' as referring to public assembly, and frames the book as a moral corrective against transitory desires. The work was cited by later West Syriac scholars like Bar Hebraeus, indicating its integration into the scholastic tradition. The edition does not collate variant readings from lectionaries, and textual corruptions (e.g., 'assemblies' for 'errors') complicate reconstruction.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century within the West Syriac tradition, likely in the region of northern Mesopotamia or Syria. His commentary on Ecclesiastes, dated to ca. 1190–1210, reflects the Syriac exegetical method of literal interpretation, distinct from allegorical or spiritual readings. The sole surviving manuscript, Mardin Orth. 35, dates to the 16th century, with a 19th-century copy in the Bibliothèque nationale de France used for gaps. The commentary's citation by Bar Hebraeus shows its later use in West Syriac scholastic compilations. The text's transmission is limited, with no collation of variant readings from lectionaries, and the manuscript may contain scribal errors. The work belongs to the genre of Syriac biblical commentary, often moralizing and focused on plain sense.","significance":"Bar Salibi's commentary is a rare witness to Syriac literal exegesis of Ecclesiastes, a book less frequently commented on in the Syriac tradition. Its integration into later scholastic works like those of Bar Hebraeus underscores its influence. The commentary's method and moralizing reception provide insight into medieval West Syriac biblical interpretation and the transmission of Ecclesiastes in Syriac Christianity.","timeline":[{"date":"ca. 1190–1210","event":"Dionysius bar Salibi composes the Literal Commentary on Ecclesiastes."},{"date":"16th c.","event":"The sole surviving manuscript, Mardin Orth. 35, is copied."},{"date":"19th c.","event":"A copy of the manuscript is made, now in the Bibliothèque nationale de France."},{"date":"13th–14th c.","event":"Bar Hebraeus cites Bar Salibi's commentary in his own works."}],"relations":[{"work":"Bar Hebraeus, Exegetical Compilations","relation":"cites Bar Salibi's commentary","key":"","label":null,"url":null},{"work":"Didymus the Blind, Commentary on Ecclesiastes","relation":"earlier Greek commentary on the same biblical book","key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"external_links":[],"cautions":["The sole surviving manuscript (Mardin Orth. 35) dates from the 16th century, over three centuries after the commentary's composition, introducing potential scribal errors.","The edition does not collate variant readings from later West Syriac lectionaries, which may affect reconstruction.","Textual corruptions, such as 'assemblies' possibly for 'errors', complicate interpretation.","The dating to ca. 1190–1210 is based on internal references and colophons but is not precisely fixed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000436,"generated":"2026-11-15T06:23:37Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/240"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8718"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-240","status":"pass","blocking":[],"warnings":[],"stats":{"passages":46,"translated":46,"commentary_passages":46,"commentary_units":273,"english_words":15089,"source_letters":41855,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole surviving manuscript of this commentary is preserved in a single Syriac codex, Mardin Orth. 35, dated to the 16th century, which is the basis for the present edition.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi’s commentary is cited in later Syriac exegetical compilations, notably by Bar Hebraeus, indicating its integration into the West Syriac scholastic tradition.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century; his commentary on Ecclesiastes is dated to ca. 1190–1210 based on internal references and manuscript colophons.","cites":[{"key":"hollis:alma990146781670203941","label":"Commentary on Genesis","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990146781670203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not collate the few known variant readings from later West Syriac lectionaries, which may affect the reconstruction of the original text.","cites":[{"key":"hollis:alma99153752289303941","label":"Didymus the Blind's commentary on Psalms 26:10-29:2 and 36:1-3 (P.BYU.1)","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153752289303941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition relies on the unique manuscript Mardin Orth. 35, with occasional reference to a 19th-century copy in the Bibliothèque nationale de France for lacunae.","cites":[{"key":"hollis:alma99153808301103941","label":"Christian reading : language, ethics, and the order of things","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153808301103941"}],"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: 46 narrative."},{"kind":"caution","severity":"caution","text":"1 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":46},"term_index":[],"citations":{"dossier:greek-didymus-commentarius-in-ecclesiasten":{"label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"},"ed:dsc-240":{"label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"},"hollis:alma990008370400203941":{"label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"},"hollis:alma990146781670203941":{"label":"Commentary on Genesis","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990146781670203941"},"hollis:alma99153752289303941":{"label":"Didymus the Blind's commentary on Psalms 26:10-29:2 and 36:1-3 (P.BYU.1)","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153752289303941"},"hollis:alma99153808301103941":{"label":"Christian reading : language, ethics, and the order of things","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153808301103941"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܟܬܒܐ ܕܩܘܼܗܠܬ ܐܝܟ ܡܦܼܩܬܐ ܦܫܝܼܛܬܐ\nܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܟܬܒܐ ܕܩܘܼܗܠܬ ܐܝܟ ܡܦܼܩܬܐ ܦܫܝܼܛܬܐ ܡܛ݀ܠ ܓܝܪ ܕܢܣܼܒ ܘܼܡܠܝܐ ܡܼܢ ܦܘܼܫܩܐ ܕܡܬ̈ܠܐ ܣܘܼܥܪܢܐܝܼܬ ܘܪܘܼܚܢܐܝܼܬ ܒܦܣܝܼ̈ܩܬܐ ܐܬܿܝܢܢ ܠܘܿܬ ܟܬܒܐ ܕܩܘܼܗܠܬ. ܕܗܝܼ ܗܿܕܐ ܢܣܿܥܘܿܪ ܘܒܙܒܼܢܐ ܕܣܝܒܘܼܬܗ ܐܟܬܒܼܗ ܫܠܝܡܘܿܢ ܠܗܿܢܼܐ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܥܠ ܣܪܝܼܩܘܼܬܗ ܘܒܠܝܼܠܘܼ̄ ܒܗܝܟܠܐ ܩܪܼܝܗܝ ܠܟܬܒܐ. ܥܠܗ݀ܝ ܐܬܩܼܪܝܼ ܩܘܼܗܠܬ ܗ̄ ܡܛ݀ܠ ܕܟ݀ܠܗ ܥܡܐ ܐܬܟܼܢܫ ܘܩܗܼܠ ܕܢܫܼܡܥ ܠܟܬܒܐ. ܕܠܐ ܢܪܗܼܛܘܢܼ ܒ݀ܬܪ ܥܒܘܿܪ̈ܝܬܐ. ܘܠܡܣܼ̈ܟܢܐ ܐܝܿܟܢܐ ܕܠܐ ܢܦܼܠܘܢ ܒܩܘܼܛܐ ܡܛ݀ܠ ܡܣܼܟܢܘܼܬܐ ܘܢܝܼܫܗ ܕܟܬܒܐ ܒܫܘܼܠܡܗ ܐܝܼܬܘܗܝ ܒܗ݀ܝ ܕܐܡܼܪ ܕܟ݀ܠ ܫܡܼܥ ܘܡܼܢ ܐܠܗܐ ܕܚܼܠ܀ ܩܦ̄܆ ܐ̄܆ ܦܬܓܡ̈ܘܗܝ ܕܩܘܼܗܠܬ ܒܪ ܕܘܝܼܕ ܗ̄ ܗܿܢܐ ܪܘܼܫܡܐ ܕܟܬܒܐ ܐܝܼܬܘܿܗܝ ܕܡܼܢܗ ܡܬܝܼܝܼܕܥ ܣܝܘܿܡܗ. ܩܘܼܗܠܬ ܐܘܟܝܼܬ ܡܟܢܫܢܐ ܠܗ ܠܫܠܡܘܿܢ ܩ݀ܪܐ܆ ܗܒܼܠ ܗܒܠ̈ܝܼܢ ܘܟ݀ܠܡܕܡ\nܗܒܼܠܐ ܗ̄ ܟܿܠܡܕܡ ܠܡ ܣܪܝܼܩܐ ܡܬܚܼܙܐ ܠܝܼ ܕܐܝܼܬܘܗܝ ܗ݀ܘ ܡܐ ܕܡܼܢ ܒܢܝ̈ܢܫܐ ܡܣܼܬܥܪ ܐܥܫܼܢܗܿ ܠܡܠܼܬܗ ܒܗ݀ܝ ܕܥܦܼܦܗܿ ܠܡܠܼܬܐ ܕܗܒܼܠܐ. ܗܒܼܠܐ ܕܣܪܝܼܩܘܼܬܐ ܘܠܗܓܐ ܘܠܐ ܡܩܼܘܝܢܘܼܬܐ ܕܨܒܼܘ̈ܬܐ ܡܬܼܦܫܩ. ܡܿܢܐ ܝܘܼܬܪܢܐ ܠܒܪܢܫܐ ܒܟܿܠ ܗ̄ ܠܐ ܡܨܝܐ ܕܡܕܡ ܝܬܝܼܪܐ ܢܗܼܘܐ ܠܐܢܫ ܡܢ ܥܡܠܗ ܘܐ݀ܦܢ ܢܣܓܼܐ ܕܢܦܼܠܘܿܚ. ܠܘ ܓܝܪ ܝܬܝܼܪܐ ܡܼܢ ܚܫܼܚܬܐ ܡܬܗܢܝܢܢ ܡܢܼܗܘܿܢ ܕܥܡܼ̈ܠܐ ܐ݀ܦܢ ܢܩܿܢܐ ܩܠܝܼܠ ܐܘܿ ܣܿܓܝܼ. ܕܪܐ ܐܙܿܠ ܘܕܪܐ ܗ̄ ܬܚܘܝܼܬܐ ܡܿܝܬܐ. ܕܐܢܢܩܐ ܓܝܪ ܠܡܿܘܬܐ ܕܢܐܼܬܐ. ܘܠܡܼܕܒܪ ܠܒܢܝ̈ܢܫܐ ܡܼܢ ܗܿܪܟܐ. ܕܪܐ ܐܙܿܠ ܗ̄ ܡܥܒܿܪ ܩܕܡ̈ܝܐ ܘܡܿܥܠ ܐܚܪ̈ܝܐ ܒܝܕ ܝܠܕܐ.","english":"Again, the literal interpretation of the book of Ecclesiastes according to the simple reading.\n\nAgain, the literal interpretation of the book of Ecclesiastes according to the simple reading. For because it is taken and filled with the interpretation of parables literally and spiritually in the sections, it is brought to the book of Ecclesiastes. This is what Solomon did, and in the time of his old age he wrote this book, and it is known that concerning its vanity and worthlessness he called the book in the Temple. On account of this it was called Ecclesiastes, because the whole people assembled and gathered to hear the book, so that they would not run after transitory things, and to the assemblies, so that they would not fall into error because of the assemblies and the evil of the book; at its end it is in that which it says that everyone who hears and with God is saved. Chapter 1. The words of Ecclesiastes, son of David. This is the superscription of the book, by which its author is known. Ecclesiastes, that is, the assembler, is called Solomon. \"Vanity of vanities, and everything is vanity.\" Everything seems vain to me, that which is with evil deeds is accomplished; he begins his word with this, that he places the word \"vanity\" at the beginning. Vanity of vanity and worthlessness and instability of desires is interpreted. What profit is there for a human being in everything? He is not able that anything more should be for a man from his labor, even if he works much. For nothing more than need is accomplished from that which is of labors, even if it is little or much. A generation passes and a generation is a demonstration of death. For it prepares for the death that comes, and to lead evil deeds from here. A generation passes, it removes the former and brings in the latter by means of birth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The phrase 'literal interpretation' (Syriac: pūšāqā sūʿrānāyā) signals Bar Salibi's method: a plain-sense reading, distinguished from spiritual or parabolic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܘܼܗܠܬ","severity":"info","text":"Bar Salibi explains that the book was called 'Ecclesiastes' (qōheleṯ) because the whole people assembled to hear it, a tradition linking the name to public reading in the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܒܼܠ ܗܒܠ̈ܝܼܢ ܘܟ݀ܠܡܕܡ ܗܒܼܠܐ","severity":"info","text":"This echoes Ecclesiastes 1:2 ('Vanity of vanities, all is vanity'), the book's opening theme, which Bar Salibi glosses as worthlessness and instability of desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦ̄܆ ܐ̄܆ ܦܬܓܡ̈ܘܗܝ ܕܩܘܼܗܠܬ","severity":"info","text":"The superscription 'Chapter 1. The words of Ecclesiastes, son of David' marks the start of the commentary's first section, identifying Solomon as author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܠܐ ܢܪܗܼܛܘܢܼ ܒ݀ܬܪ ܥܒܘܿܪ̈ܝܬܐ","severity":"info","text":"Bar Salibi frames Ecclesiastes as a corrective against pursuing transitory things, a moralizing reception common in Syriac commentary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܡܣܼ̈ܟܢܐ ܐܝܿܟܢܐ ܕܠܐ ܢܦܼܠܘܢ ܒܩܘܼܛܐ","severity":"caution","text":"The text is partially corrupt here; 'assemblies' (msakkē) may be a scribal error or a variant for 'errors' (ṭuʿyē), as the sense warns against falling into error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܡܣܼ̈ܟܢܐ ܐܝܿܟܢܐ ܕܠܐ ܢܦܼܠܘܢ ܒܩܘܼܛܐ' is ambiguous: 'assemblies' (msakkē) may be a corruption or a deliberate pun; the reading taken follows the moral warning against error."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܐܪܥܐ ܗ̄ ܥ݀ܠܡܐ ܠܡ ܡܿܩܘܐ ܐܘܿܟܝܼܬ ܐܣܛܘܼܟ̈ܣܐ ܐܘܟܝܼܬ ܐܪܥܐ ܘܡܝ̈ܐ ܘܢܘܼܪܐ ܘܐܐܪ ܒܪܡ ܫܘܼܚܠܦܐ ܩܿܢܝܢ ܟܕ ܬܘܼܩ̈ܢܐ ܘܨܒܼ̈ܬܐ ܒ݀ܛܠܝܼܢ. ܕ݀ܢܚ ܫܼܫܐ ܗ̄ ܡܼܢ ܒܪ̈ܝܬܐ ܕܫܪܟܐ ܡܿܝܬܐ ܬܚܘܝܼܬܐ ܠܫܡܘܿܥ̈ܐ ܕܠܐ ܢܣܼܪܟܘܢ ܒܥܒܘܿܪ̈ܝܬܐ. ܗܿܐ ܠܡ ܐܦ ܫܡܼܫܐ ܒܙܒܢ ܕ݀ܢܚ ܘܒܙܼܒܢ ܥܿܪܒ ܘܥܿܒܕ ܐܝܼܡܡܐ ܘܠܠܝܐ. ܘܠܐܬܪ ܕܡܬܚܡ ܠܗ ܐܡܝܼܢܐܝܼܬ ܡܫܿܢܐ ܕܡܼܢ ܬܡܿܢ ܢܕܢܚܼ. ܐܙܿܠ ܠܬܝܡܢܗ̄ ܒܙܼܒܢ ܣܬܘܐ. ܘܡܬܼܟܪܟ ܠܓܪܒܝܐ ܗ̄ ܒܙܒܢ ܩܝܛܐ. ܡܬܼܟܪܟܘܼ ܡܬܼܟܪܟ. ܬܐܒ ܪܘܼܚܐ ܗ̄ ܥܠ ܪܘܼܚܐ ܐܡܿܪ ܕܡܬܼܟܪܐ ܐܠܐ ܥ̄ܠܘ ܕܫܡܼܫܐ ܐܡܿܪ ܕܐܙܿܠ ܘܐܘܼܪܚܐ ܕܐܝܼܬܝܗܿ ܙܘܥܐ ܕܐܐܪ. ܘܒܗ ܪܕܐ ܐܡܝܼܢܐܝܼܬ. ܘܡܪܕܝܼܬܐ ܕܚܘܼܕܪ̈ܘܗܝ ܡܫܿܠܡ ܘܠܘܥܕܐ ܕܥܝܿܕܐ ܬܘܼܒ ܡܡܢܥ. ܟܕ ܣܿܕܩ ܠܗ ܠܐܐܪ ܪܥܕܐ ܘܕܠܐ ܥܘܼܟܪ ܡܗܿܠܟ ܒܗ ܟ݀ܠ ܢܚ̈ܠܐ ܒܝܡܐ ܪܡܝܢ ܗ̄ ܡܫܼܬܥܐ ܬܘܼܒ ܥܠ ܟܝ̈ܢܐ ܘܡܚܿܩܐ ܕܥܿܠܡܐ ܐ݀ܦܢ ܩܿܐܡ ܐܠܐ ܨܒܘ̈ܬܗ ܡܫܚܠܼܦܐܝܼܬ ܪ̈ܕܝܢ. ܒܝܕ ܢܚ̈ܠܐ ܠܡ̈ܝܐ ܡܫܡܿܗ ܡܛ݀ܠ ܕܒܙܼܒܢ ܣܬܘܐ ܪܕܝܢ ܒܗܘܢܿ ܡܝ̈ܐ ܘܡܩܿܒܠܝܼܢ ܬܘܣܼܦܬܐ ܘܐܡܿܪ ܕܡܥ̈ܝܼܢܐ ܘܢܗܪ̈ܘܬܐ ܠܝܡܐ ܪܗܛܝܼܢ ܐܡܝܼܢܐܝܼܬ. ܘܝܡܐ ܠܓܘ ܡܼܢ ܬܚܘܼ̈ܡܐ ܕܐܠܗܐ ܡܟܿܬܪ. ܟܕ ܠܐ ܡܬܡܼܠܐ ܡܼܢ ܬܘܣܼܦܬܐ. ܘܡܬܼܦܣܩ ܪܕܝܐ ܕܢܗܪ̈ܘܬܐ܆ ܐܠܐ ܕܒܥܩܼܒܐ ܕܩܕ̈ܡܝܐ ܐܚܪ̈ܝܐ ܬܟܿܒܝܼܢ. ܗܿܟܐ ܐܦ ܒܢܝ̈ܢܫܐ ܡܟܿܬܪܝܼܢ ܥܠ ܐܪܥܐ ܟܕ ܩܕܡ̈ܝܐ ܚܿܙܩܝܼܢ ܕܒ݀ܬܪܗܘܢܿ ܐܬܿܝܢ. ܟܿܠܗܘܢܿ ܦܬܓܡ̈ܐ ܠܐܝܼܢ ܗ̄ ܐܬܒܝܿܢܬ ܬܘܼܒ ܕܐܦ ܬܥܿܫܐ ܡܿܠܐܼ ܥܘܼܡܪܐ ܕܒܢܝ̈ܢܫܐ. ܦܬܓܼ̈ܡܐ ܩܿܪܐ ܠܗܿܢܝܢ ܕܥܠܝܗܝܢ ܡܡܿܠܠܝܼܢ ܘܥܠܝܗܝܢ ܡܬܼܚܦܛܝܼܢ. ܐܝܟ ܗ݀ܝ ܕܐܦܿܠܐ ܗܼܘ ܡܡܠܡܠܐ ܕܣܘܼܥܪ̈ܢܐ ܐܝܼܬܘ̄ ܕܠܐ ܥܡܠܐ.","english":"and the earth, that is, the world, does not consist of the elements, that is, earth, water, air, and fire, but rather a fixed change occurs when times and seasons are abolished. For the six days of creation of the rest of the dead are a sign for hearers who do not need Hebrew. Behold, even the sun at the time of its rising and at the time of its setting makes day and night. And to the region that is opposite it, it gives light equally from the time it is there until it sets. It goes to its setting at the time of winter, and it turns to the north at the time of summer. It turns and turns again. The wind, that is, the spirit, he says, is turned, but the course of the sun, he says, goes, and its path, which is the movement of the air. And by it it is driven equally. And the driving of its circuits completes and again begins the cycle of the accustomed time. When the air is suitable for trembling and without hindrance, it moves in it all the ships that are cast into the sea. Again, the drink is upon the living and the movement of the world stands, but its affairs are driven changeably. By means of ships, the waters are named because in the time of winter they are driven by the waters and receive increase, and he says that rivers and streams run to the sea equally. And the sea within the boundaries of God remains. When it is not filled by the increase. And the driving of the streams is cut off, but the latter are pressed in the footsteps of the former. Thus also with men, they remain on the earth while the former depart, after whom the latter come. All these words are again a demonstration that even the confusion of the fullness of the world of men. He calls words those things about which they speak and about which they are eager. As if even the speaker of the actions is not without labor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܪܥܐ ܗ̄ ܥ݀ܠܡܐ","severity":"info","text":"The author identifies 'earth' (ܐܪܥܐ) with 'the world' (ܥܠܡܐ), a common exegetical move in Syriac commentaries to align physical and cosmic senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The Greek loanword ܐܣܛܘܼܟ̈ܣܐ (stoikheia) denotes the four classical elements, here listed as earth, water, air, and fire, reflecting Greco-Syriac philosophical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕ݀ܢܚ ܫܼܫܐ ܗ̄ ܡܼܢ ܒܪ̈ܝܬܐ","severity":"info","text":"The 'six days of creation' (ܫܼܫܐ ܒܪ̈ܝܬܐ) alludes to the Genesis hexaemeron, a standard reference in Syriac exegesis for cosmic order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܡܼܫܐ ܒܙܒܢ ܕ݀ܢܚ ܘܒܙܼܒܢ ܥܿܪܒ","severity":"info","text":"The description of the sun's rising and setting parallels Ecclesiastes 1:5, where the sun's daily cycle illustrates natural regularity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܿܠܗܘܢܿ ܦܬܓܡ̈ܐ","severity":"info","text":"The phrase 'all these words' (ܟܠܗܘܢ ܦܬܓܡ̈ܐ) signals a summary conclusion, a common structural marker in Syriac commentaries to wrap up a section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ ܥܡܠܐ","severity":"caution","text":"The final clause 'not without labor' (ܕܠܐ ܥܡܠܐ) is ambiguous: it may refer to the speaker's effort or to the inherent difficulty of the subject, and the Syriac syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'rest of the dead' (ܡܝܬܐ) in the context of creation is unclear; it may be a textual corruption or a metaphorical reference to inanimate matter.","The referent of 'the speaker of the actions' (ܡܡܠܡܠܐ ܕܣܘܥܪ̈ܢܐ) is ambiguous: it could be Solomon, the commentator, or a generic figure."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܐ ܢܣܼܒܥ ܓܒܪܐ ܗ̄ ܒܝܕ ܚܕ ܥܠ ܣܓܝ̈ܐܐ ܪܡܿܙ ܘܟܕ ܗ݀ܟܢܐ ܡܫܚ̈ܠܦܢ ܨܒܘ̈ܬܐ ܠܐ ܡܬܘܿܡ ܣܿܒܥܝܼܢ ܒܢܝ̈ܢܫܐ ܡܼܢ ܫܘܼܠܛܢܐ ܕܥܠܝܗܝܢ ܘܐܦ ܡܡܿܠܠܝܼܢ ܥܠܝܗܝܢ ܘܒܗܝܢ ܡܬܼܗܦܟܝܼܢ ܡܐ ܕܗܼܘܐ ܗܼܘ ܗܿܘܐ ܗ̄ ܠܝܬ ܡܕܡ ܚܼܕܬܐ ܕܡܣܼܬܥܪ ܗܿܠܝܢ ܓܝܪ ܕܝܘܡܢܐ ܡܣܼܬܥܪ̈ܢܐ ܐܝܟ ܗܿܠܝܢ ܐܢܝܢ. ܕܡܼܢ ܩܕܝܼܡ ܗܼܘ̈ܝ. ܘܥܠܗ݀ܝ ܙܕܿܩ ܕܢܒܣܼܪ ܥܠܝܗܝܢ. ܡܛ݀ܠ ܕܠܐ ܡܩܘ̈ܝܢ. ܠܝܬ ܕܘܼܟܪܢ ܠܩܕ̈ܡܝܐ ܗ̄ ܠܝܬ ܥܡܘܼܗܕܢܐ\nܠܩܕ̈ܡܝܐ ܐܘܿ ܠܣܘܼܥܪ̈ܢܝܗܘܢܿ ܕܣܥܼܪܘ ܕܐܝܿܟܢܐ ܐܣܬܼܥܪܘ ܕܥܡ ܥܘܼܢܕܢܗܘܿܢ ܥܢܼܕ ܐܦ ܕܘܼܟܪܢܗܘܿܢ܆ ܘܝܿ̈ܒ ܬܚܘܼܝܬܐ ܡܼܢ ܗܿܠܝܢ ܕܠܘܿܬܗ. ܐܢܿܐ ܩܘܼܗܠܬ ܗܼܡܘܝܿܬ ܗ̄ ܐܢܿܐ ܕܗܿܫܐ ܠܟܘܿܢ ܟܢܫܿܬ ܠܐ ܐܬܬܣܝܼܡܬ݀ ܠܝܼ ܒܕܘܼܟܬ݀ ܟܿܠ ܛܒ̈ܢ. ܡܠܟܘܼܬܐ ܕܩܒܿܠܬ. ܐܠܐ ܝܗܒܿܬ ܠܒܝ ܠܡܒܼܥܐ ܘܠܡܬܼܒܝܢܘܼ. ܒܚܟܼܡܬܐ ܥܠ ܨܒܘ̈ܬܗ ܕܥ݀ܠܡܐ. ܥܢܝܿܢܐ ܒܝܼܫܐ ܝܗܼܒ ܐܠܗܐ ܗ̄ ܐܣܒܿܪܬ ܐܝܟ ܗ݀ܘ. ܕܗܿܟܢܐ ܐܬܩܼܢܗ ܐܠܗܐ ܠܥܘܼܡܪܐ ܗܿܢܐ. ܐܝܟ ܕܗܘܼܘ ܬܥܝܼܫܝܼܢ ܒܗ ܒܢ̈ܝ ܐܢܫ̈ܐ ܒܪܢܝܐ ܕܣܘܼܢܩܢܗܗܘܢܿ ܟܐܡܼܬ݀ ܕܗܿܕܐ ܐܬܚܼܙܝܬ݀ ܠܗ ܠܐܠܗܐ ܕܦܩܿܚܐ ܠܗܘܢܿ ܕܢܦܼܠܚܘܢܼ ܠܦܘܼܬ ܣܘܼܢܩܢܗܘܢܿ ܘܠܘ ܕܢܟܼܢܫܘܢܼ ܥܘܼܬܪܐ ܠܒܪ ܡܼܢ ܚܫܼܚܬܐ. ܚܙܝܿܬ ܟܿܠ ܥܒܕܿܐ ܕܐܬܥܼܒܕ ܬܚܝܬ ܫܡܼܫܐ ܗ̄ ܐܬܒܝܿܢܬ ܚܬܝܼܬܐܝܼܬ ܒܨܒ̈ܘܬܐ ܕܥܿܠܡܐ ܘܚܙܝܿܬ ܕܠܐ ܡܩܘ̈ܝܢ ܠܘܿܬ ܩܢܝܝ̈ܗܘܢܿ ܘܟܕ ܒܛܘܼܪܒܐ ܘܒܥܡܠܐ ܐܬܟܢ̈ܫܼܝ ܡܫ̈ܢܝܢ ܠܘܿܬ ܐܚܪ̈ܢܐ. ܡܕܘܕܐ ܠܐ ܡܫܼܟܚ ܠܡܬܼܩܢ ܗ̄ ܡܿܕܘܕܐ ܩܿܪܐ ܠܐܝܿܢܐ ܕܡܼܛܪܦ ܒܥܩ̈ܬܼܐ. ܘܠܐ ܐܫܼܟܚ ܠܡܬܼܩܢ ܐܡܿܪ ܕܫܘܼܚܠܦܐ ܡܝܬܪܐ ܠܐ ܩܒܼܠ. ܚܣܝܼܪܐ ܬܘܼܒ ܠܐܝܿܢܐ ܕܚܣܝܼܪ ܡܼܢ ܢܝ̈ܚܐܐܡܿܪ. ܠܡܬܼܡܠܝܘܿ ܐܡܿܪ ܕܢܬܬܼܘܣܦ ܐܡܿܪ ܕܠܐ ܡܬܼܬܘܣܦ ܠܗ ܡܕܡ ܐܡܿܪ.","english":"One man does not suffice for many, and when things change, desires are never satisfied by the things themselves, nor by the authority over them, nor by speaking about them, nor by their being transformed when what was, was; there is nothing new that happens among them. For these days that happen are like those that were before. And concerning them, it is right to be silent about them, because they do not endure. There is no remembrance of the former, nor is there a covenant with the former, nor of their actions which they did, how they were done, so that with their passing, their remembrance also passes. And the twelve signs with those that are with it. But Qoheleth said, \"I thought that what is now for you, I have not been placed in the place of all good things, the kingdom that I received, but I gave my heart to seek and to investigate with wisdom concerning the affairs of the world.\" The evil servant gave God, that is, he proclaimed how God established this dwelling, so that men would live in it, the sons of men, the creation of whose afflictions it seemed to God that it was fitting for them to labor according to their afflictions and not to acquire wealth beyond necessity. I saw all the work that was done under the sun, that is, I investigated thoroughly the affairs of the world, and I saw that they do not endure with their foundations, and when with toil and labor they are acquired, they pass to others. A measure cannot be fixed, that is, he calls a measure that which is tossed about in troubles, and it cannot be fixed; he says that change does not accept a limit. Deficient, again, he says concerning that which is deficient with its kinds; to be filled, he says that it is added; he says that nothing is added to it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܢܣܼܒܥ ܓܒܪܐ ܗ̄ ܒܝܕ ܚܕ","severity":"info","text":"The opening phrase denies that one man can satisfy many, introducing a theme of human insufficiency that Qoheleth will explore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܼܟܪܢ","severity":"info","text":"The term 'remembrance' (dukrān) is used twice in close succession, emphasizing the ephemeral nature of human achievements and the lack of lasting memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܝܿ̈ܒ ܬܚܘܼܝܬܐ","severity":"info","text":"The 'twelve signs' likely refer to the zodiac or a calendrical system, possibly echoing Ecclesiastes 1:5 or related astronomical imagery in the commentary tradition.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܿܐ ܩܘܼܗܠܬ","severity":"info","text":"The direct citation of Qoheleth (Ecclesiastes) as a speaker reflects the commentary's method of attributing the biblical text to the persona of Solomon, a common exegetical stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܕܘܕܐ ܠܐ ܡܫܼܟܚ ܠܡܬܼܩܢ","severity":"info","text":"The image of a measure that cannot be fixed parallels Ecclesiastes 1:15-17, where human efforts are described as unstable and subject to change.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܢܝܿܥܐ ܒܝܼܫܐ ܝܗܼܒ ܐܠܗܐ","severity":"caution","text":"The phrase 'evil servant gave God' is syntactically ambiguous; the English draft interprets it as a proclamation, but the Syriac may reflect a textual corruption or a deliberate paradox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'twelve signs' is unclear; they may refer to zodiacal signs or a liturgical cycle.","The phrase 'evil servant gave God' is grammatically difficult and may be corrupt or require emendation."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܡܛ݀ܠ ܕܗ݀ܘ ܡܕܡ ܕܡܬܬܘܼܣܦ ܠܐܢܫ ܥܡ ܐܝܼܠܝܢ ܕܩܿܢܐܼ ܡܿܢܐ ܠܗ. ܡܿܠܠܬ ܐܢܿܐ ܥܡ ܠܒܝ. ܩܕܡܝ ܒܐܘܿܪܫܠܡ ܗ̄ ܐܢܿܐ ܐܣܬܿܒܪܬ ܡܼܢ ܓܝ̈ܐܐ ܕܪܒ ܐܢܼܐ ܘܫܒܝܼܚܐ ܒܚܟܼܡܬܐ. ܝܬܝܼܪ ܡܼܢ ܟܿܠ ܕܗܘܼܘ ܩܕܡܝ ܝܕܥܿܬ ܕܐܦ ܗܿܢܐ ܛܘܼܪܦܐ ܗ̄ ܟܕ ܚܙܝܿܬ ܕܐܝܿܬܝ ܪܒܐ ܒܚܟܡܼܬܐ. ܐܬܬܕܝܼܢܬ݀ ܠܝܼ ܕܠܐ ܡܝܬܪܐ ܡܼܢ ܗܢܝܢ ܕܒܢܝ̈ܢܫܐ ܥܠܝܗܝܢ ܡܬܚܼܦܛܢ ܐܠܐ ܐܦ ܗܝܼ ܥܡ ܕܫܪܟܐ ܣܪܝܼܩܐ ܗ݀ܝ. ܘܛܘܼܪܦܐ ܐܝܼܬܝܗܿ. ܡܛ݀ܠ ܕܒܣܘܓܐܬ݀ ܚܟܡܼܬܐ ܗ̄ ܚܙܝܿܬ ܕܐܦܿܠܐ ܗ݀ܕܐ ܥܡܠܐ ܡܬܼܩܢܝܐ. ܟ݀ܠ ܟܡܼܐ ܕܒ݀ܥܐ ܐܢܫ ܕܢܬܚܼܟܡ ܘܢܕܪܟ ܠܣܘܼܥܪ̈ܢܐ ܕܡܣܼܬܥܪܝܼܢ ܕܠܐ ܒܙܕܩܼܐ ܒܝܬ ܒܢܝ̈ܢܫܐ ܥܿܫܢ ܘܣܿܓܐ ܥܠܘ̄ ܪܘܓܙܐ. ܘܕܡܘܿܣܦ ܠܡܼܕܥ ܗ̄ ܘܟܿܠ ܟܡܼܐ ܕܡܬܼܚܟܡ ܕܣܓܝ̈ܐܬܐ ܢܕܥ ܟܐܒܐ ܘܥܩܿܬܐ ܡܬܡܼܠܐ. ܐܢ ܡܼܢ ܗܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܕܠܐ ܒܘܿܠܝܼܬܐ ܘܐܢ ܡܼܢ ܘܿܠܝܼܬܐ ܕܢܩܝܼܦܐ ܠܥܡܐ ܠܡܼܕܥ ܣܓܝ̈ܐܬܐ. ܘܗ݀ܠܝܢ ܡܼܢ ܚܘܼܫ̈ܒܐ ܕܚܟܡܼܬܐ ܕܒܝܼ ܗܼܘܘ ܠܝܼ ܩܦܼܠܘܿܢ ܒ̄܆ ܐܡܿܪܬ ܠܠܒܼܝ ܐܒܿܩܝܟ ܗ̄ ܐܬܡܿܠܟܬ ܠܡܫܼܒܩ ܥܡ̈ܠܼܐ ܕܥܠ ܚܟܡܼܬܐ ܡܡܿܠܠ ܗܿܘܝܬ ܘܠܡܣܼܛܝܕ ܠܘܿܬ ܢܝܚ̈ܐ. ܘܦܘܼܪ̈ܦܥܐ ܕܟܒܪ ܕܟܕ ܗ݀ܟܢܐ ܪܦܝܐܝܼܬ ܐܬܿܕܒܪ ܦܩܿܚ ܠܝܼ. ܘܗܿܐ ܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܐܠܐ ܝܠܦ݀ܬ ܡܢܼܗ ܕܢܣܝܿܢܐ ܕܣܪܝܼܩܘܼ̄ ܣܿܓܝܐܬܐ ܡܿܠܝܢܼ ܢܝ̈ܚܐ. ܡܿܢܐ ܗܢܝܿܢ ܗ̄ ܐܦܿܠܐ ܡܕܡ ܕܡܿܗܢܐ ܘܡܿܘܬܪ. ܗܘܼܐ ܠܝܼ ܡܼܢ ܓܘܼܚܟܐ ܘܚܕܘܼܬܐ. ܘܗܿܟܐܢ ܒܩܝܿܬ ܐܢܿܐ ܠܢܝܿܚܐ ܕܡܣܿܓܦܝܼܢ ܠܕܡܬܼܚܫܚ ܒܗܘܢܿ ܕܠܐ ܒܙܕܩܐ. ܘܪܢܝܿܬ ܒܠܒܼܝ ܠܡܒܣܼܡܘܼ ܗ̄ ܐܬܚܫܿܒܬ ܕܕܠܡܼܐ ܥܠ ܕܠܘ ܡܫܡܠܝܐܝܼܬ ܐܬܩܪܒܿܬ ܠܦܘܼܢ̈ܩܐ ܥܠܗܿܕܐ ܠܐ ܒܣܡܼ ܠܝܼ\nܓܘܼܚܟܐ ܘܚܕܘܼܬܐ. ܐܠܐ ܐܫܿܒܘܿܩ ܓܡܝܼܪܐܝܼܬ ܠܥܡܠܐ ܕܚܟܡܼܬܐ.","english":"because that which is added to a person with the things that stand before him, does not suffice for him. I spoke with my heart. Before me in Jerusalem, I was instructed by the great and glorious ones in wisdom, more than all who were before me. I knew that this too is a boast, when I saw that there is greatness in wisdom. It became known to me that not only do those who strive after the things of the world gain no advantage, but that also, along with the rest, it is vain. And it is a boast. Because in the multitude of wisdom, I saw that even this labor is not enduring. However much a person seeks to become wise and to attain the actions that are performed unjustly among the things of the world, trouble and anger increase upon him. And he adds to his knowledge, and the more he becomes wise, the more he is filled with many pains and afflictions. Whether from those actions that are without profit, or from the profit that is attached to the people for knowing many things. And these, with the thoughts of wisdom that were in me, gave me pause. I said to my heart, \"I will leave you.\" I resolved to abandon the labors of speaking about wisdom and to turn towards pleasures. And the rewards of the past, when thus carelessly I was managed, pleased me. And behold, this too is vanity, but I learned from it that the help of its vanity is many, full of pleasures. What then? Not even anything that gives and profits became for me with laughter and joy. And thus I sought after pleasures that hinder those who are suitable in their time without justice. And I thought in my heart to delight them. I considered that perhaps because I had not approached the interpretations completely concerning this, it did not please me with laughter and joy. But I completely abandoned the labor of wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܪܦܐ","severity":"info","text":"The Syriac term ṭurpā (boast) recurs in this passage as a key concept, denoting empty pride or vainglory, consistent with Ecclesiastes’ critique of human pretension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 1:2; 2:1","severity":"info","text":"The phrase 'I spoke with my heart' echoes Eccl 1:2 (LXX: εἶπα ἐν καρδίᾳ μου). The reflection on wisdom’s vanity and the turn to pleasures recalls Eccl 2:1 and the book’s broader skepticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jerusalem","severity":"info","text":"The reference to instruction in Jerusalem by 'great and glorious ones in wisdom' situates the commentary within a tradition of learned Jewish or Christian sages, possibly alluding to the school of Antioch or earlier Syriac exegetes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage forms a narrative interlude where the speaker recounts a personal resolution to abandon wisdom for pleasure, only to find that too is vain, mirroring the cyclical structure of Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Didymus the Blind","severity":"info","text":"The theme of wisdom leading to pain and the futility of striving parallels Didymus the Blind’s commentary on Ecclesiastes, which also emphasizes the vanity of human pursuits.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܿܠܠܬ ܐܢܿܐ ܥܡ ܠܒܝ","severity":"caution","text":"The phrase 'I spoke with my heart' could be read as a direct quotation of Eccl 1:2 or as a narrative device; the Syriac syntax allows both, and the intended sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I spoke with my heart' may be a direct scriptural citation or a narrative framing; the Syriac does not mark it as a quotation.","The identity of the 'great and glorious ones in wisdom' in Jerusalem is unspecified; they could be biblical sages, Jewish teachers, or Christian exegetes."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܐܬܿܒܣܡ ܒܪ̈ܓܝܓܬܐ܆ ܝܘܢܝܐ܆ ܕܚ݀ܠܬ ܕܕܠܡܼܐ ܒܕܡܘܼܬܐ ܚܡܪܐ ܢܪܘܐ ܠܒܝ ܒܪܓܼܬܐ. ܘܡܼܢ ܗܿܕܐ ܥܠܼܬܐ ܠܣܘܼܥܪ̈ܢܐ ܒܝܼܫ̈ܐ ܐܬܢܓܼܕ ܒܣܼܪܐ ܩܿܪܐ ܠܟܿܠܗ ܩܢܘܿܡܐ ܘܡܼܢ ܡܢܿܬܐ ܠܟܿܠܗ ܒܪܢܫܐ ܐܡܿܪ. ܘܠܒܝ ܪܢܐ ܒܚܟܡܼܬܐ ܗ̄ ܒܿܬܪ ܕܐܬܪܚܩܿܬ ܡܼܢ ܗܿܠܝܢ ܐܬܚܫܿܒܬ ܕܒܚܟܼܡܬܐ ܘܒܣܟܘܼܠܬܢܘܼܬܐ ܐܗܿܪܘܿܓ ܥܕܡܐ ܕܐܚܿܙܐ ܡܢܝܿܢ ܝܘ̈ܡܝ ܚܝܝ̈ܗܘܢܿ ܗ̄ ܡܼܢ ܦܚܼܡܐ ܕܨܒܼܘ̈ܬܐ ܕܡܣܼܬܒܪ̈ܢ ܕܐܝܼܬܝܗܝܢ ܒܥܿܠܡܐ ܗܿܢܐ ܛܒ̈ܬܐ ܣܿܦܩܐܝܼܬ ܝܕܥܿܬ ܫܘܼܚܠܦܗܝܢ ܕܠܐ ܐܝܼܬܝܗܝܢ ܡܕܡ ܒܦܚܡܼܐ ܕܚܝ̈ܐ ܕܕܚܠܬ ܐܠܗܐ. ܐܣܓܝܿܬ ܠܝܼ ܥܒ̈ܕܐ ܗ̄ ܕܡܫܬܚܐܝܼܬ ܒܟܿܠܗܘܿܢ ܢܝ̈ܚܘܗܝ ܕܥܿܠܡܐܐܬܚܫܿܚܬ ܢܨܿܒܬ ܟܪ̈ܡܐ ܗ̄ ܕܝܘܼܒܠܐ ܕܦܐܪ̈ܐ ܠܐ ܢܬܦܣܼܩ. ܘܝܡܡ̈ܬܐ ܗ̄ ܒܝܕ ܪܕܝܐ ܐܡܝܼܢܐ ܕܫܦܼܥܗܘܢܿ. ܥܿܒܐ ܕܡܿܦܪܥ ܗ̄ ܥܿܒܐ ܩ݀ܪܐ ܠܓܢܣܼܐ ܚܕ ܕܐܝܼܠ̈ܢܐ ܕܗܕܝܼܪܘܼܬܐ ܕܛܪ̈ܦܝܗܘܢܿ ܣܿܦܩܐ ܚܠܼܦ ܡܠܘܼܐܐ ܕܦܐܪ̈ܝܗܘܿܢ. ܐܝܼܠ̈ܢܐ ܩ݀ܪܐ ܘܠܗܿܢܘܢܿ ܕܛܥܝܼܢܝܼܢ ܦܐܪ̈ܐ܆ ܡܫܒܚ̈ܢܐ ܘܡܫܒܚ̈ܢܝܬܐ ܩ݀ܪܐ ܠܗܿܢܘܢ ܕܒܙܡܪ̈ܝܗܘܢܿ. ܡܿܪܟܒܝܼܢ ܡܠ̈ܝ ܩܘܼܠ̈ܣܐ ܠܡܠܟܐ ܒܡ̈ܐܢܝ ܙܡܪܗܘܢܿ. ܗܿܠܢ ܘܕܐܟܘܿܬܗܝܢ ܡܫܼܪܬܚܐܝܼܬ ܩܢܝܿܬ ܝܬܝܼܪ ܡܼܢ ܡܠ̈ܟܐ ܕܩܕܡܝ ܗܼܘܘ ܒܐܘܿܪܫܠܡ. ܘܐܦ ܚܟܡܼܬܝ ܩܡܬ݀ ܠܗܿ ܗ̄ ܟܡܼܐ ܠܡ ܕܣܿܓܐ ܗܼܘ ܥܘܼܬܪܝ ܘܢܝܿܚܝ. ܚܟܡܼܬܝ ܩܝܿܡܐ ܗܘܬ݀ ܡܼܢܢ ܕܬܪܕܐ ܠܩܕܡܝܗܿ ܘܬܡܬܼܥܪܟܐ. ܘܕܬܫܬܼܘܫܛ ܠܡܝܬܪܘܼܬܐ. ܥܢܝܿܐܢ ܕܒܦܘܼܪ̈ܦܐ ܠܐ ܝܿܗܒ ܠܗܿ ܘܟ݀ܠ ܕܫܐܼܠ̈ܝܢ ܥܝܢ̈ܝ ܗ̄ ܡܛ݀ܠ ܕܦܫܝܼܩ ܗܼܘܐ ܠܝܼ ܕܐܫܿܡܠܐ ܪ̈ܓܝܓܬܝ ܘܟܡܐ ܕܒ݀ܥܐ ܗܿܘܝܼܬ ܒܪ̈ܓܝܓܬܐ ܘܓܐܘ̈ܬܐ ܡܬܼܦܪܦܥ ܗܿܘܝܬ. ܘܟܕ ܡܚܿܘܐ ܕܡܛ݀ܠ ܡܢܐ ܗܿܕܐ ܥܿܪܩ ܡܢܼܗܝܢ ܐܡܼܪ.","english":"and I delighted in desires, in vanities, because of the fear that perhaps in the likeness of wine my heart would be intoxicated with desire. And with this cause, for evil deeds, the flesh was stirred, calling the whole assembly, and with a sign to the whole head, he said. And my heart saw in wisdom, after it was removed from those, I thought that in wisdom and in foolishness I would wander until I saw how many are the days of their lives, with the measure of the passions that are understood to exist in this world, the good things sufficiently I knew their change, that they are nothing in the measure of life because of the fear of God. I increased my labors, which are fittingly in all the days of the world, I was found worthy of the planting of vineyards, of the Jubilee of fruits that does not cease. And the days, by a gentle yoke that flows. A cloud that bears fruit, a cloud called to one body of trees of readiness, whose leaves suffice instead of the filling of their fruits. Trees called, and to those that bear fruit, praiseworthy and praiseworthy called to those that in their songs. They compose words of praise for the king in the midst of their songs. These and the like, in a spreading manner, I acquired more than the kings who were before me in Jerusalem. And my wisdom stood for it, as much as my wealth and my days were abundant. My wisdom was established with that which would drive before it and be arrayed. And that it would be extended to excellence. The ignorant in the corners did not give to it, and all who asked, my eyes, because it was easy for me to fulfill my desires, and as I wished in desires and in vanities I was sustained. And when he showed that because of this, what fled from them, he said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܓܝܓܬܐ","severity":"info","text":"The Syriac term ܪ̈ܓܝܓܬܐ (rəḡīḡātā) means 'desires' or 'longings', often with a negative connotation of worldly or vain cravings. The English draft renders it as 'desires' and later as 'vanities', reflecting its use in ascetic contexts.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܡܪܐ","severity":"info","text":"The phrase 'in the likeness of wine my heart would be intoxicated with desire' echoes Ecclesiastes 2:1 (LXX: 'I said in my heart, Come now, I will take wine...'), where wine symbolizes sensual pleasure leading to folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܝܘܼܒܠܐ","severity":"info","text":"The term ܝܘܼܒܠܐ (yūḇālā) refers to the Jubilee year in biblical law (Leviticus 25), a time of release and restoration. Here it is used metaphorically for a continuous, unceasing abundance of fruits, possibly alluding to eschatological or monastic ideals.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܿܒܐ ܕܡܿܦܪܥ","severity":"info","text":"The image of a 'cloud that bears fruit' (ܥܿܒܐ ܕܡܿܦܪܥ) is unusual and may parallel the 'cloud of unknowing' or divine providence in Syriac mystical literature, though no direct source is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܿܪܟܒܝܼܢ ܡܠ̈ܝ ܩܘܼܠ̈ܣܐ","severity":"caution","text":"The phrase 'They compose words of praise for the king in the midst of their songs' is ambiguous: the subject may be the trees or the singers, and the 'king' could be Solomon, God, or a worldly ruler. The Syriac syntax does not resolve this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܕ ܡܚܿܘܐ","severity":"info","text":"The final clause 'And when he showed that because of this, what fled from them, he said' marks a transition in the commentary, where the author (Dionysius) signals a shift from narrative to direct quotation or explanation of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he said' (ܐܡܿܪ) is unclear: it may be Solomon, the author, or a generic speaker.","The phrase 'one body of trees of readiness' (ܠܓܢܣܼܐ ܚܕ ܕܐܝܼܠ̈ܢܐ ܕܗܕܝܼܪܘܼܬܐ) is syntactically difficult; 'readiness' (ܗܕܝܼܪܘܼܬܐ) may be a corruption or a technical term.","The English draft's 'the ignorant in the corners' (ܥܢܝܿܐܢ ܕܒܦܘܼܪ̈ܦܐ) is ambiguous: it could mean 'the ignorant in the corners' or 'the blind in the corners', with ܥܢܝܿܐܢ possibly a variant of ܥܘܝܐ (blind)."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܛ݀ܠ ܕܠܒܝ ܚܕܝܼ ܗ̄ ܠܘܼܩܕܡ ܚܿܙܐ ܗܿܘܝܬ ܕܠܘ ܕܠܐ ܥܡܠܐ ܘܛܘܼܪܦܐ ܦܘܼܪܦܥܐ ܫܟܝܼܚ ܗܼܘܐ ܠܝܼ ܒܗ݀ܝ ܕܣܓܝ̈ܐܬܐ ܡܬܼܒ̈ܥܝܢ ܠܐܝܿܢܐ ܕܒܗܢܝ̈ܐܘܬܐ ܨܿܒܐ ܠܡܬܼܦܪܦܥܘܼ. ܘܩܢܝܿܢܐ ܣܿܓܝܐܐ ܡܣܿܓܐ ܫܚܿܩܐ ܡܛ݀ܠ ܪܢܝܗ. ܘܗܿܕܐ ܗܼܘܬ ܡܢܬܝ ܡܼܢ ܟܿܠܗ ܥܡܠܝ. ܬܘܼܒ ܐܬܒܝܢܿܬ ܕܥܡܠܐ ܕܥܠ ܐܦ̈ܝ ܥܘܼܬܪܐ. ܣܿܓܝܼ ܝܘܼܬܪܢܐ ܕܝܢ ܕܡܢܼܗ. ܙܥܘܿܪ ܘܢܝܿܚܗ. ܒܡܠܼܐ ܩܠܝܼܠܐ ܒܝܕ ܗܿܠܝܢ ܬܪܬܝܢ ܚܘܝܼ. ܚܕܐ ܕܠܐ ܡܨܝܐ ܕܕܠܐ ܥܡܠܐ ܢܫܼܡܠܐ ܐܢܫ ܪ̈ܓܝܓܬܗ ܘ.ܐܚܪ ܕܐ݀ܦܢ ܦ݀ܠܚ ܐܢܫ ܣܿܓܝܼܒܙܥܘܿܪ̈ܝܬܐ ܗ݀ܘ ܒܠܚܘܿܕ ܩ݀ܛܦ ܒܘܼܣܡܐ. ܘܚܿܪܬ ܐܢܿܐ ܒܟܿܠ. ܘܛܘܼܪܦܐ ܕܪܘܼܚܐ ܗ̄ ܒܝܕ ܗ݀ܠܝܢ ܝܕܿܥܬ ܓܝܪ ܕܥܡܼܠܐ ܗܘ ܣܪܝܼܩܐ ܫܩ݀ܠ ܛܥܢܐ ܕܠ ܥ݀ܒܘܿܪ̈ܝܬܐ. ܟ݀ܠܗܝܢ ܓܝܪ ܕܦܠܚܿܬ ܘܟܢܫܿܬ ܠܝܼ ܣܪܝܼܩܐܝܼܬ ܘܕܠܐ ܚܫܼܚܘܼ ܬܚܫܿܬ ܐܦܿܠܐ ܓܝܪ ܝܬܿܪܬ ܡܢܼܗܝܢ ܡܕܡ ܐܠܐ ܐܢ ܚܫܚܼܬܐ ܒܠܚܘܼܕ ܕܡܿܠܐܼ ܚܝ̈ܝ. ܘܚܿܪܬ ܐܢܿܐ ܠܡܚܼܙܐ. ܘܣܟܠܘܼܬܐ ܗ̄ ܒܝܕ ܟ݀ܠܗܝܢ ܗܿܠܝܢ ܒܥܝܿܬ ܠܡܼܕܥ ܕܡܼܢ ܐܝܿܕܐ ܐܥܨܝܿܬ ܠܡܥܼܒܕ\nܗܿܠܝܢ ܟ݀ܠܗܝܢ. ܐܢ ܡܼܢ ܚܟܡܼܬܐ ܘܐܢ ܡܼܢ ܫܒܼܗܪܢܘܼܬܐ ܐܝܟ ܕܐܡܿܪ ܝܘܢܝܐ ܐܘܿ ܡܼܢ ܣܟ̄ܠܘܼ ܪܚܡ ܗܿܘܝܬ ܕܐܢܫ ܢܐܼܬܐ ܘܢܫܐܼܠܢܝ ܥܠ ܐܦ̈ܝ ܗܿܠܝܢ ܘܢܐܼܡܪ ܠܝܼ ܕܐܝܿܠܝܢ ܐܢܘܿܢ ܥܒܿܕ̈ܐ ܕܚܟܼܡܬܐ ܘܐܝܿܠܝܢ ܕܫܒܗܪܢܘܼܬܐ ܘܣܟܠܘܼܬܐ. ܟܕ ܡܚܿܘܐ ܕܠܝܬ ܐܢܫ ܕܢܐܼܡܪ ܠܗ ܗܿܠܝܢ ܥܠ ܡܛ݀ܠ ܪܒܘܼܬܐ ܚܟܡܼܬܗ ܐܡܼܪ. ܡܛ݀ܠ ܕܡܿܢܘܼ ܓܒܪܐ ܗ̄ ܡܿܢܘܼ ܠܡ ܕܢܕܘܢܼ ܘܢܫܼܐܠ ܥܠ ܚܘܼܫ̈ܒܐ ܕܗܘܼܘ ܠܝܼ ܐܘܿ ܕܡܬܥܕܠ ܡܛ݀ܠ ܗ݀ܝ ܕܡܼܢ ܟ݀ܠ ܓܒ̈ܝܼܢ ܐܣܓܝܼܬ ܠܝܼ ܥܘܼܬܪ ܥܡ ܐܝܼܩܪܐ ܘܫܘܼܪܠܛܢܐ.","english":"because my heart first rejoiced, I saw that without toil and profit, reward was not to be found for me among the many things that are sought for the sake of the pleasures that desire to be rewarded. And many afflictions increased the dust because of its mind. And this was the cause of all my toil. Again I was compelled to toil over the face of wealth. The great advantage of it, however, is small and narrow. In a brief word, through these two things it was shown to me: one, that a person cannot complete his desires without toil; and the other, that even if a person works much, he gathers only small things, and he alone plucks the pleasure. And in the end, a person is in everything. And the profit of the spirit is through these things, for I knew that vain toil takes the burden of the unprepared. For all that I worked and labored was in vain and useless, and I gained nothing from them except the need of the days of my life. And in the end, a person is to see. And folly is through all these things. I sought to know with which hand I had ceased to do all these things: whether with wisdom or with vainglory, as the Greek says, or with folly. I loved that a person would come and ask me about the face of these things and say to me which are the works of wisdom and which of vainglory and folly. When he shows that there is no one who says these things to him because of the greatness of his wisdom, he said: Because as the man is, so is the why of his knowledge, and he asked about the thoughts that were mine, or that are disturbed because of that which with all men I increased wealth along with honor and authority.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܼܗܪܢܘܼܬܐ","severity":"info","text":"The Syriac term šbāhərānūtā, rendered 'vainglory', is a key moral category in Bar Salibi's analysis, distinguishing wisdom from its corruptions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܢܝܐ","severity":"info","text":"The reference to 'the Greek' (yawānāyā) likely points to a Greek philosophical source, possibly a lost commentary or a saying attributed to a Greek sage, reflecting Bar Salibi's engagement with Hellenistic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the commentator's experiential journey, moving from the failure of toil for wealth to a reflection on the categories of wisdom, vainglory, and folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The tripartite division of works into wisdom, vainglory, and folly echoes themes in Evagrian ascetic literature, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the profit of the spirit' (ܛܘܼܪܦܐ ܕܪܘܼܚܐ) is ambiguous: it may refer to spiritual benefit or to a specific exegetical principle; the context suggests the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Greek' is not specified; it may be a generic reference or a specific author.","The phrase 'with which hand I had ceased' is metaphorical and its precise sense is unclear."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܟܢ ܥܡ ܡܿܢ ܕܥܒܼܕܗ ܗ̄ ܡܿܢ ܠܡ ܕܗܿܕܐ ܡܫܼܟܚ ܕܢܥܼܒܕ ܘܝܿܕܥ ܘܚܿܟܡ ܕܒܨܒܘ̈ܬܐ ܕܡܬܼܚܒܠ̈ܢ ܥܡܼܠܬ݀ ܢܦܫܼܝ ܗܿܢܐ ܠܛܘܼܒܐ ܫܿܘܐ ܘܒܿܬܪܝ ܙܕܿܩ ܕܢܬܬܼܣܝܼܡ ܒܚܟܡܼܬܐ. ܚܟܝܼܡܐ ܥܝܢ̈ܘܗܝ ܒܪܝܼܫܗ ܘܣܟܠܐ ܗ̄ ܐܝܿܢܐ ܠܡ ܕܐܝܼ ܒܗ ܚܟܼܡܬܐ ܠܘ ܒܠܚܘܼܕ ܒܐܝܿܠܝܢ ܕܩܕܡ ܥܝܢ̈ܘܗܝ ܡܬܼܒܝܢ ܐܠܐ ܐܦ ܒܐܝܿܠܝܢ ܕܪ̈ܚܝܼܩܢ ܒܣܘܼܟܠܗ ܡܿܐܨܕ ܕܐܝܿܟܢܐ ܥܬܝܼܕ̈ܢ ܕܢܣܒ̈ܢ ܫܘܼܠܡܐ. ܣܟܠܐ ܕܝܢ ܠܐ ܦܪܝܼܫ ܡܼܢ ܡܿܢ ܕܡܗܿܠܟ ܒܚܫܘܼܟܐ ܐܢ ܐܝܟ ܓܕܫܐ ܕܣܼܟܠܐ ܗ̄ ܪܡܿܙ ܥܠ ܗ݀ܝ ܕܒܛ̈ܒܐ ܘܒܒܝܼ̈ܫܐ ܐܟܚܼܕܐ ܦܓܥ̈ܢ ܨܒ̈ܘܬܐ ܘܐܡܿܪܬ ܐܢܿܐ ܒܠܼܒܝ ܗ̄ ܐܬܚܫܿܒܬ ܐܢܿܐ ܒܬܪܥܝܼܬܝ. ܕܚܕ ܗܼܘ ܓܕܫܐ ܕܠܝ ܘܕܣܼܟܠܐ. ܘܠܡܿܢܐ ܐܬܚܟܿܡܬ ܗ̄ ܗܿܐ ܠܡ ܡܼܢ ܚܟܡܼܬܐ ܣܿܓܝܐܬܐ ܕܩܢܝܿܬ ܡܕܡ ܝܘܼܬܪܢܐ ܠܐ ܚܙܝܿܬ ܘܬܒܓܕܘܢ ܐܬܪܥܝܼܬ ܕܐܦ ܗܿܢܐ ܥܡܠܐ ܗ݀ܘ ܣܪܝܼܩܐ ܕܐܪܡܝܼܬ ܠܝܼ ܒܒܥܿܬܐ ܕܚܟܡܼܬܐ ܟܕ ܒܡܕܡ ܠܐ ܦ݀ܪܫ ܐܢܼܐ ܒܣܘܼܥܪ̈ܢܐ ܡܼܢ ܣܟܠܐ. ܡܼܢ ܝܬܝܼܪ ܡܡܿܠܠ ܗ̄ ܟܕ ܛܟܣܼܐ ܠܡ̈ܠܘܗܝ ܠܐ ܣܝܼܡ. ܡܼܢ ܝܬܝܼܪܘܼ ܘܣܪܝܼܩܐܝܼܬ ܡܡܿܠܠ ܘܒܗ ܒܡܡܼܠܠܗ ܘܒܣܘܼܥܪܢܗ ܘܠܝܬ ܠܗ ܐܦܠܐ ܚܕ ܝܘܼܬܪܢܐ. ܠܝܬ ܕܘܼܟܪܢܐ ܠܚܟܝܼܡܐ ܗ̄ ܫܘܝܐܝܼܬ ܕܘܼܟܪܢܐ ܕܬܪ̈ܝܗܘܢܿ ܡܬܥܼܛܐ ܒܬܪ ܡܘܬܗܘܢܿ ܘܟܠ ܕܡܬܼܥܛܐ ܗ̄ ܙܒܼܢܐ ܒܢܘܓܪܐ. ܛܘܼܥܝܝ ܟܐܡܼܬ݀ ܥܿܒܕ ܕܐܝܿܠܝܢ ܕܗܘܼ̈ܝ ܘܐܝܿܟܢܐ ܢܡܘܼܬ ܚܟܝܼܡܐ ܗ̄ ܡܿܢܐ ܗܿܝ ܗܿܕܐ ܕܫܿܘܐܼ ܡܿܘܬܐ ܕܚܟܝܼܡܐ ܘܕܣܟܠܐ. ܘܠܝܬ ܡܕܡ ܝܬܝܼܪܐ ܠܗܿܢܐ ܡܼܢ ܗ݀ܘ. ܘܣܢܝܿܬ ܐܢܿܐ ܠܚܝ̈ܐ ܗ̄ ܟܕ ܒܗܿܠܝܢ ܚܘܼܫ̈ܒܐ ܗܿܪܓ ܗܿܘܝܬ ܠܡܣܼܢܐ ܠܚܝ̈ܐ ܗܿܠܝܢ ܐܬܼܐ ܠܝܼ. ܐܝܟ ܗ݀ܘ ܕܐܦ ܠܐ ܚܕܐ ܛܒܿܬܐ ܫܒܝܼܚܐ ܒܥܘܼܡܪܐ ܗܿܢܐ. ܐܢ ܟ݀ܠ ܡܕܡ ܗܒܼܠܐ ܘܛܘܼܪܦܐ.","english":"with what he did, what is it that can be done and known and wise in the pleasures that are corrupted? My toil was worthy of good, and after me it is right that it be placed in wisdom. The wise man's eyes are at his beginning, and the fool is one who does not have wisdom in him, not only in the things that are before his eyes, but also in the things that are distant in his understanding, as if they were future things that will receive an end. The fool, however, does not distinguish what he walks in darkness, or as a chance event, for the fool hints at that which in good and evil things alike befall pleasures, and he said, \"I thought in my heart, I considered in my mind, that one chance event is for me and for the fool.\" And why did I become wise? Behold, what great wisdom I acquired, yet I saw no profit, and I considered that this toil also is vain, which I placed in the pursuit of wisdom, since in nothing do I differ from the fool in my actions. What more does he speak when he arranges his words without order? What more does he speak vainly, and in his speech and in his actions there is not even one profit? There is no remembrance for the wise man equally; the remembrance of both is blotted out after their death, and everything that is blotted out is lost in oblivion. My error made me mourn, for what is it that happens and how does the wise man die? What is this that makes the death of the wise man and the fool equal? And there is nothing more for this one than for that one. And I despised life, for while I was engaged in these thoughts to despise this life, it came to me, as if not even one praiseworthy good exists in this life, if everything is vanity and transience.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܟܠܐ","severity":"info","text":"The Syriac term ܣܟܠܐ (sakkālā) is rendered 'fool' throughout. Bar Salibi contrasts the wise man (ܚܟܝܼܡܐ) with the fool, a binary central to the commentary's moral reading of Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 2:12–17 (allusion)","severity":"info","text":"The passage echoes Ecclesiastes 2:12–17, where Qoheleth reflects on the vanity of wisdom and the equality of wise and fool in death. Bar Salibi amplifies the theme of futility in the pursuit of wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dionysius bar Salibi","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan and commentator. His Literal Commentary on Ecclesiastes follows the Antiochene exegetical tradition, emphasizing the literal sense and moral application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Didymus the Blind","severity":"info","text":"Bar Salibi's treatment of the wise man and fool echoes Didymus the Blind's commentary on Ecclesiastes (dossier:greek-didymus-commentarius-in-ecclesiasten), which also contrasts the wise man's foresight with the fool's blindness.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the first-person narrative of the wise man's reflection, moving from the futility of toil to the equality of death, a structural pivot that prepares for the conclusion that all is vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܿܢ ܝܬܝܼܪ ܡܡܿܠܠ ܗ̄ ܟܕ ܛܟܣܼܐ ܠܡ̈ܠܘܗܝ ܠܐ ܣܝܼܡ","severity":"caution","text":"The Syriac phrase 'what more does he speak when he arranges his words without order' is ambiguous: it may refer to the fool's disordered speech or to the wise man's own frustrated utterance. The English draft takes the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'what more does he speak' is ambiguous: the wise man or the fool. The English draft assigns it to the fool, but the Syriac could support either.","The phrase 'my error made me mourn' (ܛܘܼܥܝܝ ܟܐܡܼܬ݀ ܥܿܒܕ) could be read as 'my error caused me to mourn' or 'my error made me (the wise man) mournful'; the English draft takes the latter."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܘܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܟܕ ܗ݀ܠܝܢ ܐܬܚܫܿܒܬ ܣܪܝܼܩܘܼܬܐ ܣܿܓܝܐܬܐ ܐܬܬܼܣܝܼܡܘ ܠܝܼ ܚܘܼܫ̈ܒܐ ܗܿܠܝܢ. ܐ݀ܦܠܐ ܓܝܪ ܦܐܝܐ ܕܐܬܚܼܫܒ ܕܫܿܘܝܢܼ ܚܟܝܼ̈ܡܐ ܥܡ ܣܟܼ̈ܠܐ. ܘܡܛ݀ܠ ܫܘܝܘܼܬ ܓܕܫ̈ܝܗܘܢܿ ܢܫܼܬܘܘܢܿ ܬܪ̈ܝܗܘܢܿ ܒܥܝܢ̈ܝ܆ ܘܗܦܿܟܬ ܐܢܿܐ ܕܐܫܿܝܫ ܬܚܝܬ ܫܡܼܫܐ ܗ̄ ܐܬܬܘܝܿܬ ܠܡ ܒܗܿܠܝܢ ܘܫܝܼܫܿܬ ܚܘܼܫ̈ܒܐ ܕܒܗܘܢܿ ܣܝܼܡ ܗܼܘܐ ܠܝܼ ܕܫܿܘܐܼ ܟ݀ܠ ܥܡܠܐ ܐܢ ܕܛܒ̈ܬܐ ܘܐܢ ܕܒܝܼܫ̈ܬܐ. ܕܥܡܠܗ ܒܚܟܡܼܬܐ ܗ̄ ܐܬܒܝܿܢܬ ܕܡܿܘܬܪ ܗܼܘ ܥܡܠܐ ܕܥܠ ܐܦ̈ܝ ܛܒ̈ܬܐ. ܡܐ ܕܒܚܟܼܡܬܐ ܘܒܝܼܕܥܬܐ ܢܥܼܒܕ ܟ݀ܠ\nܡܕܡ ܐܢܫ ܟܕ ܡܚܿܘܐ ܚܠܝܼܨܘܼܬܗ ܠܘܼܩܒܠ ܩܪܒܐ ܕܚ̈ܫܘܗܝ ܐܝܟ ܕܢܙܼܟܐ ܐܢܘܿܢ. ܘܠܐܢܫܐ ܕܠܐ ܥܿܡܠ ܗ̄ ܡܿܢ ܕܥܠ ܐܦܝ̈ ܥܒܘܿܪ̈ܝܬܐ ܥܡܿܠ ܠܘܼܩܒܠ ܣܪ̈ܝܼܩܘܼܬ ܥܡܠܗ ܡܩܿܒ ܐܦ ܡܢܿܬܐ ܕܛܘܼܪ̈ܦܐ. ܗܒܼܠܐ ܘܒܝܼܫܬܐ ܪܒܼܬܐ ܗ̄ ܢܣܼܒ ܓܝܪ ܡܢܿܬܐ ܕܛܘܼܪ̈ܦܐ ܡܛ݀ܠ ܗ݀ܝ ܕܥܠ ܐܦ̈ܝ ܨܒܘ̈ܬܐ ܕܠܐ ܡܬܟܬܪ̈ܢ ܬܥܼܫ܆ ܒܝܼܫܬܐ ܪܒܼܬܐ ܠܬܥܿܫܐ ܩ݀ܪܐ܆ ܘܡܿܢܐ ܗܿܘܐ ܠܒܪܢܫܐ ܗ̄ ܡܿܢܐ ܝܬܝܼܪܐ ܗܿܘܐ ܡܼܢ ܥܡܼܠܗ. ܬܘܼܒ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܡܛ݀ܠ ܕܪܡܿܝܢܼ ܒܢܝ̈ܢܫܐ ܒܫܚܿܩܐ ܠܝܬ ܗܢܝܿܢܐ ܡܼܢ ܣܿܓܝܐܘܼܬ ܥܡܠܗܘܢܿ. ܠܝܬ ܕܛ݀ܒ ܠܐܢܫ ܐܠܐ ܗ̄ ܟܡܼܐ ܠܡ ܐܢ ܢܐܼܬܐ ܘܢܟܼܢܫ ܝܬܝܼܪ ܡܼܢ ܕܠܢܦܼܫܗ ܠܐܚܪܢܐ ܗܿܘ ܡܟܿܫ ܟܕ ܗܼܘ ܚܫܚܼܬܗ ܕܒܡܼܠܐ ܚܝ̈ܘܗܝ ܢ݀ܣܒ ܡܼܢ ܠܐܘܼܬܼܗ. ܡܐܼܟܠܐ ܓܝܪ ܘܡܫܼܬܝܐ ܠܚܫܼܚܬܐ ܕܣܘܼܢܩܢܢ ܫܡܼܗ. ܘܕܢܚܼܘܐ ܛ݀ܒܬܐ ܠܢܦܼܫܗ ܗ̄ ܕܗܿܢܐ ܠܡ ܝܘܼܬܪܢܐ ܗܿܘܐ ܠܗ ܡܼܢ ܥܡܠܗ.","english":"And this also is vanity, for when I labored, many vain things were placed in my thoughts. For it is not fitting to think that the wise are equal to the foolish. And because of the equality of their events, both of them are equal in their affairs, and the face of the old man under the sun turned to me in these things, and I shattered the thoughts that I had placed in them, that all labor is equal, whether of good things or of evil things. For his labor in wisdom was sought, that labor which is superior to the face of good things. When in wisdom and knowledge a man does everything, while showing his strength against the battle of his passions, as if he conquers or not. And for a man who does not labor, when he labors against vain things on the face of transitory things, he also receives the reward of branches. Vanity and great evil, for he receives the reward of branches because of that which he toils on the faces of desires that are not lasting; great evil calls for toil, and what happens to a man is more than his labor. Again, this is vanity, because it is cast into the air among the sick; there is no benefit from the abundance of their labor. There is nothing good for a man except how much, if he comes and toils more than what is for himself, he toils for others, while he takes his own need from the fullness of his life with his sign. For eating and drinking are named for the need of the stomach. And he who shows goodness to himself, this is perhaps a profit for him from his labor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܒܼܠܐ","severity":"info","text":"The Syriac term ܗܒܼܠܐ (heblā) is the key thematic word of Ecclesiastes, meaning 'vanity' or 'vapor.' Bar Salibi uses it to frame the futility of human labor without wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 2:21-23 (allusion)","severity":"info","text":"The passage echoes Ecclesiastes 2:21-23, where the Preacher reflects on the equality of wise and foolish in their toil. Bar Salibi expands this into a moral contrast between labor in wisdom and labor in vain desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"reward of branches","severity":"info","text":"The phrase 'reward of branches' (ܡܢܿܬܐ ܕܛܘܼܪ̈ܦܐ) likely refers to a proverbial or ascetic image: a fleeting, insubstantial reward, akin to gathering leaves or twigs. This may reflect Syriac monastic discourse on the vanity of worldly gains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative flow","severity":"info","text":"This passage continues the commentary's narrative mode, where Bar Salibi dramatizes the Preacher's internal debate. The shift from 'I shattered the thoughts' to 'again, this is vanity' marks a rhetorical repetition typical of the commentary's exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܥܝ̈ܢܫܐ","severity":"caution","text":"The Syriac ܒܥܝ̈ܢܫܐ (bʿayʿšē) is ambiguous: it could mean 'among the sick' (as translated) or 'among the weak.' The sense of moral or spiritual sickness fits the context of vain labor, but the reading is not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'reward of branches' is not a standard biblical or patristic idiom; its precise referent is unclear.","The Syriac ܒܥܝ̈ܢܫܐ may be read as 'among the sick' or 'among the weak,' affecting the interpretation of the vanity of labor."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܛܒܿܬܐ ܒܠܚܘܼܕ ܕܡܼܢ ܚܫܚܼܬܗܝܢ ܢ݀ܣܒ܆ ܘܐܦ ܗ݀ܕܐ ܚܙܝܿܬ ܠܒܪ ܡܢܼܗ ܗ̄ ܐܬܒܝܿܢܬ ܕܠܐ ܐܫܼܬܠܛܘ ܒܢܝܢ̈ܫܐ ܥܠ ܡܕܡ ܐܡܚܪܝܼܢ ܐܠܐ ܐܢ ܥܠ ܚܫܼܚܬܐ ܕܣܘܼܢܩ̈ܢܝܗܘܿܢ ܟܕܢܟܣܼܝ̈ܗܘܢ ܡܿܢ ܗܿܢܐ ܠܗܿܢܐ ܡܫܿܢܝܢ ܡܛ݀ܠ ܕܠܓܒܪܐ ܕܛ݀ܒ. ܘܚܕܘܼܬܐ ܗ̄ ܠܐܝܿܠܝܢ ܕܒܕܘܼܒܪ̈ܐ ܛܒ̈ܐ ܡܬܼܕܒܪܝܼܢ ܩܕܡ ܐܠܗܐ ܝ݀ܗܒ ܠܗܘܢܿ ܚܟܡܼܬܐ ܕܗܝܼ ܡܢܿܗܪܐ ܠܗܘܢܿ ܠܡܐܼܬܐ ܠܝܼܕܥܬܐ ܕܘܿܠܝܼܬܐ܆ ܘܠܚܛ̈ܝܐ ܝܗܼܒ ܥܢܝܿܢܐ ܗ̄ ܠܚܛ̈ܝܐ ܕܪܗܛܝܼܢ ܒܿܬܪ ܥܘܼܬܪܐ. ܘܠܡܬܼܠ ܠܕܛ݀ܒ ܗ̄ ܒ݀ܬܪ ܕܢ݀ܦܠܝܼܢ ܒܥܩ̈ܬܐ ܒܟܘܼܢܫ ܥܘܼܬܪܐ ܒܚܪܬܐ ܡܐ ܕܟܢܫܼܘ ܘܐܣܓܝܼܘ ܥܘܼܬܪܗܘܢܿ ܗ݀ܝܕܝܢ ܫ݀ܒܩ ܠܗܘܢܿ ܘܡܫܿܢܐ ܠܘܿܬ ܐܝܿܢܐ ܕܐܠܗܐ ܨ݀ܒܐ ܗܼܘ ܒܗ ܕܢܩܼܒܠܝܼܘܗܝ. ܘܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܓܠܝܐ ܗ݀ܝ ܡܟܝܼܠ ܡܼܢ ܗܿܠܝܢ ܟܿܠܗܝܢ ܕܣܪܝܼܩ ܗܼܘ ܘܠܝܬ ܒܗ ܚܫܚܘܼ ܒܥܡܠܐ ܕܥܠ ܐܦܝ̈ ܥܘܼܬܪܐ ܘܛܘܼܪܦܐ ܗܿܘ ܕܢܦܼܫܐ܀ ܩܦܼܠܘܢ܆ ܓ܆ ܠܟܿܠܡܕܡ ܙܒܢܼܐ. ܘܙܒܼܢܐ ܠܟܿܠ ܨܒܘܼ ܘܫܪܟܐ ܕܣܿܕܪ ܗ̄ ܦܝܿܣܐ ܐܚܪܢܐ ܥܿܒܕ ܡܼܢܐܝܼܠܝܢ ܕܟ݀ܠ ܝܘܿܡ ܡܣܼܬܥܪ̈ܢ. ܐܢܫ̈ܝܼܢ ܦܫܼܩܘ ܕܡܠܼܟܐ ܝܿܗܒ ܚܟܝܼܡܐ ܠܡܼܛܪ ܙܒܢܼܐ ܠܨܒ̈ܘܬܐ ܘ ܘܠܐ ܫܪܝܼܪܐ ܡܼܢ ܗܿܝ ܕܐܝܿܟܢܐ ܡܬܼܢܛܪ ܙܒܢܼܐ ܠܒܛܢܐ ܘܡܘܠܕܐ ܘܡܿܘܬܐ. ܡܿܕܝܢ ܝܼܕܝܼܥܐ ܕܥܠ ܫܘܼܚ̈ܠܦܐ ܡܦ̈ܬܼܟܐ ܘܣܩܘܼܒܠ̈ܝܐ ܕܦܓܿܥܝܼܢ ܒܢ ܒܝܬ ܡܝܘ̈ܬܐ ܡܿܠܦ ܒܗܿܠܝܢ. ܙܒܢܼܐ ܠܡܐܼܠܕ ܙܒܼܢܐ ܠܡܡܼܬ ܘܫܪܟܐ ܗ̄ ܒܗܿܠܝܢ ܘܕܐܟܘܿܬܗܝܢ ܫܘܼܚܠܦܐ ܕܡܼܢ ܟܗܝܼܢܘܼܬܐ ܠܡܚܝܼܠܘܬܐ ܡܿܠܦ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܩܕܡܐܝܼܬ ܣܼܕܪ ܐܝܿܠܝܢ ܕܚܕܘܼܬܐ ܢܝܢ. ܘܒ݀ܬܪܟܢ ܡܥܝܼܩ̈ܢܝܬܐ ܘܡܚܿܘܐ ܫܘܼܚܠܦܐ ܕܡܼܢ ܬܚܘܼܒܘܼܬ ܠܟܗܝܼܢܘܼܬܐ܆ ܘܣܩܘܒܠܝܘܼܬܐ ܬܘܼܒ ܡܬܼܚܙܝܐ ܒܗܝܢ ܐܝܿܟܢܐ ܕܣܩܘܼܒܠܝ ܝܠܕܐ ܠܡܿܘܬܐ.","english":"goodness alone is fitting for him, and this also I saw outside of him: I was compelled that the evil ones should not rule over anything that is prepared, except over the fittingness of their own needs, while their own minds are with this one and that one, because of the good man. And joy is for those who are governed by good conduct before God; He gave them wisdom, which guides them to come to the knowledge of the truth, and to sinners He gave folly, which is for sinners who run after wealth. And as for the parable of the good man, after he falls into afflictions, he pursues wealth in the end, when they have labored and increased their wealth, then he leaves them and goes to the side of God, who desires that they receive him. And this also is vanity, for it is clear that all these things are vain and there is no usefulness in the labor that is upon the face of wealth and that profit which remains. Chapter 3: To everything a time. And time for every desire, and the rest of the order makes another kind of arrangement for the things that are done every day. Some have interpreted that the king gave a wise man to rule over time for desires, and it is not true, as if time is ruled for the belly, birth, and death. It is known that he teaches about changes, transformations, and opposites that occur in the house of the dead through these things. Time to give birth, time to die, and the rest are in these things, and likewise the change from weakness to strength teaches, and it is known from what was previously arranged for those of joy. And afterwards, afflictions and he shows the change from poverty to weakness, and opposition is again seen in them, as the opposite of birth is death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܒܿܬܐ ܒܠܚܘܼܕ ܕܡܼܥ ܚܫܚܼܬܗܝܥ","severity":"info","text":"The opening phrase asserts that goodness alone is fitting for the wise man, contrasting with the preceding discussion of vanity in human labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܒܢܼܐ","severity":"info","text":"The Syriac term ܙܒܢܼܐ (zabnā) means 'time' and is central to the commentary on Ecclesiastes 3:1, where the author discusses time as governing all things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 3:1","severity":"info","text":"The phrase 'To everything a time' directly echoes Ecclesiastes 3:1, which the commentary expounds by linking time to birth, death, and change.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܼܟܐ","severity":"info","text":"The reference to a 'king' giving a wise man to rule over time may reflect a traditional interpretation or a parable known in Syriac exegetical circles, possibly from earlier commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܼܠܘܥ ܓ","severity":"info","text":"The notation 'Chapter 3' marks a structural division in the commentary, corresponding to the third chapter of Ecclesiastes, and introduces a new thematic section on time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܥܫ̈ܝܼܥ ܦܫܼܩܘ","severity":"info","text":"The phrase 'Some have interpreted' indicates awareness of alternative interpretations, possibly from earlier Syriac or Greek commentators, which the author critiques as untrue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, such as the exact referent of 'the good man' and the identity of the 'king' in the interpretive tradition. The phrase 'house of the dead' may be metaphorical or literal."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܘܥܩܘܼܪܝܐ ܠܢܼܨܒܬܐ. ܕܐܦܿܠܐ ܟܕ ܪ̈ܒܘ ܦܘܼܪ̈ܣܝܼܢ ܡܬܼܦܪܣ ܒܪܢܫܐ ܡܫܼܟܚ ܠܡܡܕܘ ܡܼܢ ܗܿܝ ܕܠܐ ܢܬܢܼܣܐ ܒܥܩܿܬܐ ܘܒܢܝܿܚܐ ܠܚܘܼܕ\nܢܟܼܬܪ. ܘܒܨܒܼܘ̈ܬܐ ܕܥ݀ܠܡܐ. ܚܕܘܼܬܐ ܘܥܩ̈ܬܐ ܪ̈ܕܝܢ. ܘܒܙܒܢ ܚܿܕܐ ܐܢܫ ܘܒܐܚܪܝܼܢ ܡܬܼܬܥܝܼܩ. ܡܿܢܐ ܝܘܼܬܪܢܐ ܒܥܒܿܕܐ ܕܗܼܘ ܥܿܡܠ ܗ̄ ܡܿܢܐ ܢܬܼܗܢܐ ܗܘ ܕܥܠ ܐܦ̈ܝ ܥܒܘܿܪ̈ܝܬܐ ܡܬܼܚܦܛ. ܟܕ ܓܝܪ ܝܘܼܬܪܢܐ ܡܕܡ ܠܐ ܗܿܘܐ ܠܗ܆ ܐܢܢܩܐ ܠܗ ܕܐܦ ܒܥܩ̈ܬܐ ܢܦܼܠ܆ ܚܙܝܿܬ ܥܢܝܿܢܐ ܕܝܗܼܒ ܡܪܝܐ ܗ̄ ܐܢܿܐ ܡܼܢ ܒܘܼܩܝܐ ܐܣܬܟܿܠܬ ܕܦܩܿܚ ܠܗܘܢܿ ܠܒܢ̈ܝ ܐܢܫܐ ܕܒܡܪܢܝܼܬܐ ܘܨܦܼܬܐ ܢܬܥܼܢܘܿܢ. ܚܕܐ ܡܛ݀ܠ ܕܬܼܬܕܪܫܝ ܡܠܝܼܠܘܼܬܗܘܢܿ ܘܐܚܪܬܐ ܕܠܐ ܡܼܢ ܒܛܠܢܐ ܣܿܓܝܐܐ ܠܒܝܼܫܬܐ ܢܫܼܬܪܓܠܘܢ܆ ܡܛ݀ܠܗܕܐ ܐܦ ܗܿܟܢܐ ܥܢܝܿܢܐ ܕܐܝܟ ܗܿܢܐ ܒܥܘܼܡܪܐ ܗܿܢܐ ܝܗܿܒ ܠܗܘܢܿ ܕܟܕ ܡܬܼܥܢܝܢ ܒܨܦܼܬܐ ܕܣܘܼܢܩ̈ܢܝܗܘܢܿ ܢܦܫܼܗܘܢܿ ܬܬܼܚܟܡܝ. ܟ݀ܠ ܕܥܿܒܕ ܫܦܝܼܪ. ܝܗܼܒ ܒܠܼܒܗܘܢܿ ܗ̄ ܟ݀ܠܡܕܡ ܠܡ ܕܐܿܠܨܐܝܼܬ. ܚܿܫܚܐܝܼܬ ܡܬܼܒܥܐ ܠܒܢܝ̈ܢܫܐ܇ ܥܒܕܼ ܒܥܘܼܡܪܐ ܗܿܢܐ. ܐܢ ܬܥܿܫܐ ܐܝܼܬ ܒܗ ܘܐܢ ܚܕܘܼܬܐ ܐܝܼܬ ܒܗ. ܟ݀ܠ ܚܕܐ ܚܕܐ ܡܼܢ ܗܿܠܝܢ ܒܙܒܼܢܗܿ ܣܿܦܩܐܝܼܬ ܡܘܫܛܐ ܐܝܼܕܐ ܘܥܘܼܕܪܢܐ ܠܓܢܼܣܢ. ܡܛ݀ܠ ܕܐܦ ܥܩ̈ܬܐ ܡܪ̈ܚܝܢ ܠܒܥܪܝܼܪܝܘܼܬܐ ܕܢܦܼܫܢ ܘܒܦܚܼܡܗܝܢ ܡܿܪܓܫܝܼܢܢ ܒܗܢܝܐܘܼܬܐ ܕܚܕܘ̈ܬܐ ܐܝܟ ܕܠܐ ܐܢܫ ܢܫܼܟܚ ܒܪܢܫܐ ܥܒܿܕܐ ܗ̄ ܗ݀ܕܐ ܕܠܐ܆ ܠܘ ܥܠܬܼܢܐܝܼܬ ܣܝܼܡܐ ܐܠܐ ܗ݀ܝ ܕܓܕܫܬ݀ ܡܼܢ ܡܦܼܩܢܐ ܕܣܘܼܥܪ̈ܢܐ ܒܕܘܼܟܬ݀ ܥܠܼܬܐ ܣܿܐܡ ܠܗܿ. ܘܗܿܕܐ ܐܡܿܪ ܕܐܠܗܐ ܗܿܟܢ ܬܩܼܢܗ ܠܥܿܠܡܐ ܐܝܟ ܕܒܡܪܢܝܼܬܐ ܕܣܘܼܢܩܢܐ ܕܚܫܼܚܬܢ ܬܬܚܼܟܡܝ ܢܦܼܫܢ. ܒܢܝ̈ܢܫܐ ܕܝܢ ܠܐ ܐܬܚܼܫܚܘ ܒܥܢܝ̈ܢܐܗܿܢܐ ܐܝܟ ܕܠܥܘܼܕܪܢܗܘܢܿ ܒܗ݀ܝ ܕܢܦܩܼܘ ܠܗܘܢܿ ܠܒܪ ܡܼܢ ܡܫܘܼܚܬܐ ܕܐܝܿܠܝܢ ܕܐ̈ܠܨܢ.","english":"and sorrow to desire. For even when many opportunities are offered, a person cannot take from that which is not prepared in sorrow and in haste alone. And in the desires of the world, joy and sorrow are mixed, and at one time a man is oppressed and at another time distressed. What profit is there in the doing of that labor? What is the use of that which is sought after on the faces of the passers-by? For if there is no profit for him, it is necessary that he also fall into sorrows. I saw the sign that the Lord gave, that I understood from the test that it is fitting for the hearts of men who are in authority and purity to be troubled. One reason is that their eloquence may be exercised, and another is that they may not be greatly corrupted by many evils. For this reason also the sign is thus: in this world he gave to them that when they are troubled by the purity of their afflictions, their souls may be made wise. Everything that does well, he puts into their hearts, everything, so that it is not forced. What is necessary is sought for the evil ones. It does in this world: whether there is sorrow in it or whether there is joy in it, each one of these in its time is appropriately extended, a hand and help to the body. For sorrows also prepare the way for the freedom of the soul, and by their bitterness they make one feel the sweetness of joys, so that no one can do this without a head. For it is not placed causally, but that which happens from the outcome of actions places it in the place of a cause. And this he says: that God thus established the world so that by the authority of the afflictions that are necessary, the soul may be made wise. But the evil ones were not provided with these eyes for their help in that which they cast out from the measure of those who are forced.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that sorrow and desire are intertwined, and that afflictions serve to discipline the soul, a theme consistent with ascetic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܩܘܼܪܝܐ","severity":"info","text":"The Syriac term ܥܩܘܼܪܝܐ (ʿqūrāyā) is rendered 'sorrow' in the English draft, but it can also imply 'distress' or 'affliction', a key concept in Bar Salibi's moral framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan and commentator; his Literal Commentary on Ecclesiastes reflects a monastic, moralizing approach typical of Syriac exegesis.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The idea that afflictions lead to wisdom parallels Didymus the Blind's commentary on Ecclesiastes, which also treats suffering as pedagogical.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the previous section, developing the contrast between the good man's disciplined sorrow and the evil man's lack of providential guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases (e.g., 'on the faces of the passers-by') that may reflect textual corruption or Bar Salibi's elliptical style; the English draft smooths over some difficulties.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'on the faces of the passers-by' (ܥܠ ܐܦ̈ܝ ܥܒܘܿܪ̈ܝܬܐ) is obscure; it may be a metaphor for transient worldly pursuits or a reference to a specific biblical image.","The identity of 'the evil ones' (ܒܥܪܝܼܪܝܘܼܬܐ) and their lack of 'eyes' (ܥܢܝ̈ܢܐ) is unclear; possibly a reference to spiritual blindness or a textual lacuna."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܡܛ݀ܠ ܕܒܗܘܢܿ ܐܬܬܙܝܼܥܬ݀ ܪܓܬܐ ܣܿܓܝܐܬܐ ܕܥܠ ܐܦ̈ܝ ܥܒܘܿܪ̈ܝܬܐ ܗ݀ܝ ܕܝܢ ܕܡܼܢ ܪܝܼܫܝܼܬܐ ܘܥܕܡܐ ܠܐܚܪܝܬܐ܆ ܥܠ ܛܒܿܬܐ ܡܩܘܝܿܢܝܼܬܐ ܘܕܠܐ ܥܿܒܕܐ ܕܒܼܪܐ ܠܗܘܿܢ ܐܠܗܐ ܡܼܢ ܫܘܼܪܝܐ. ܐܡܿܪ ܗܿ̄ ܠܐ ܨܒܼܘ ܠܡܬܼܒܝܢܘܿ ܒܗܿ ܫܦܝܼܪ ܘܠܡܬܼܚܫܚܘܼ ܒܗܿ ܒܡܼܫܘܼܚܬܐ. ܘܝܕܥܿܬ ܕܠܝܬ ܕܛܒܿ ܒܗܘܢܿ. ܕܛܒܿ ܒܚܝܝ̈ܗܘܢ ܗ̄ ܐܡܿܪ ܕܠܝܬ ܡܕܡ ܝܘܼܬܪܢ ܠܒܢܝܢ̈ܫܐ܆ ܐܦܢ ܣܿܓܝܼ ܢܥܡܼܠܘܢ܆ ܐܠܐ ܕܢܥܼܒܕܘܢܼ ܕܫܦܝܼܪ ܩܕܡ ܡܪܝܐ܆ ܘܬܬܒܣܼܡܝ ܢܦܫܼܗܘܢ ܡܼܢ ܥܡܼܠܗܘܢ݂ܿ ܚܫܚܼܬܐ ܓܝܪ ܕܐܝܟ ܗܿܕܐ ܥܿܦܝܢ ܡܼܢ ܥܡܼܠܗܘܢܿ ܕܒܡܼܠܐ ܩܠܝܼܠܐ ܢܐܛܼܒܘܢܿ ܠܢܦܫܼܗܘܢܿ. ܘܝܕܿܥܬ ܕܟ݀ܠ ܕܥܒܼܕ ܡܪܝܐ ܗ̄ ܡܕܡ ܕܐܠܗܐ ܬܚܼܡ ܕܗܘܼ ܐܝܼܬܘܗܝ ܛܒܿܬܐ ܫܪܝܼܪܬܐ ܕܥܒܼܕ ܐܠܗܐ. ܕܐܢܫ ܢܕܚܼܠ ܡܢܼܗ ܘܢܗܼܠܟ ܒܦܘܼܩ̈ܕܢ̄ܘ ܡܛ݀ܠ ܕܗܼܘ ܡܼܢ ܟܕܘܼ ܗ̄ ܒ݀ܥܐ ܠܡܐܼܡܪ ܕܗ̈ܢܝܢ ܠܡ ܕܡܼܢ ܕܘܼ ܗܼܘ̈ܝ ܐܝܼܬܝܗܝܢ ܗ̄ ܡܩܘ̈ܝܢ ܫܪܝܼܪܐܝܼܬ. ܘܬܘܼܒ ܐܝܼܠܝܢ ܕܨ݀ܒܐ ܕܢܗܼܘ̈ܝܢ ܐܝܟ ܗ݀ܘ ܕܗ̈ܘܼܝ ܠܗܝܢ ܡܼܢ ܟܕܘܼ. ܐܦ ܡܼܢ ܩܕܡ ܕܢܗܼܘ̈ܝܢ ܒ݀ܥܐ ܓܝܪ ܠܡܚܘܝܘܼ. ܕܩܢܝܿܢܐ ܫܪܝܼܪܐ ܘܬܡܩܘܝܐ ܐܝܼܬܘܗܝ ܒܛܝܼܠܘܼܬܐ ܕܥܠ ܕܘܼܒܪ̈ܐ ܡܝܬܪ̈ܐ ܕܡܝܬܪܘܼܬܐ ܡܛ݀ܠ ܕܐܦ ܗܿܟܢܐ ܐܬܩܼܢܗܿ ܐܠܗܐ ܠܛܒܿܬܐ ܗܿܕܐ. ܘܒܿܬܪ ܕܐܪܬܝܼ ܠܥܬܝܼܪ̈ܐ ܘܡܣ̈ܟܼܢܐ ܘܚܘܝܼ ܕܥܡܠܐ ܗܿܘ ܣܪܝܼܩܐ ܩܢܝܿܢܐ\nܕܥܒܘܪ̈ܝܬܐ. ܡܼܢ ܗܿܟܐ ܥܿܒܕ ܫܘܼܚܠܐ ܒܡܼܠ̈ܘܗܝ ܟܕ ܡܿܟܘܢ ܠܥܬܝܼܪ̈ܐ ܕܠܐ ܢܥܼܩܠܘܢܼ ܒܡܣ̈ܟܼܢܐ. ܘܐܠܗܐ ܢܒܥܼܐ ܠܪܕܝܼܦܐ ܗ̄ ܠܟܘܿܢ ܠܡ ܐܘܓ ܥܬܝܼܪ̈ܐ ܐܡܿܪ ܐܢܼܐ ܕܠܐ ܬܒܼܙܘܢܿ ܠܡܣ̈ܟܼܢܐ ܘܠܐ ܬܪܕܦܼܘܢܿ ܐܢܘܿܢ ܒܗ݀ܝ ܕܚܿܛܦܝܼܢ ܐܢܬܘܢܿ ܩܢܝܿܢܗܘܢܿ. ܡܛ݀ܠ ܕܐܠܗܐ ܠܐ ܡܗܡܐ ܡܼܢ ܬܒܼܥܬܐ ܕܥܠ ܐܦܝ̈ ܥܠܘܿܒܝܐ ܕܡܣ̈ܟܼܢܐ.","english":"because in it many desires were stirred up concerning the faces of the crops, which from beginning to end, concerning the stable and uncreated goods, God established from the start. He said, \"They did not wish to be satisfied with it properly and to be furnished with it in measure.\" And he knew that there is no good in it. \"There is no good in their lives,\" he said, \"there is nothing more advantageous for the wicked, even if they toil much, except that they do what is good before the Lord, and their souls are delighted with their labor.\" For a need like this is added to their labor, that with a little effort they do good for themselves. And he knew that everything the Lord did is something that God determined, that it is the true good that God did. That a person fears him and walks in his commandments, because he, from the beginning, intended to say that these things, when they come to be, are truly stable. And again, those who wish them to be as they were from the beginning, even before they come to be, he intended to show that the true and stable good is in the vanity of the excellent conduct of excellence, because even here God established this good. And after he rebuked the rich and the poor and showed that that vain labor is stable concerning the crops. Thus he makes a change in his words when he reproaches the rich that they do not take pity on the poor. And God seeks to pursue you, does he not? Or the rich, he says, \"I desire that you not despise the poor and that you not pursue me in this, that you snatch away their stability.\" Because God does not care about the pursuit of the faces of the oppression of the poor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܘܿܪ̈ܝܬܐ","severity":"info","text":"The term ܥܒܘܿܪ̈ܝܬܐ (ʿbwrʾytʾ) is rendered 'crops' in the draft, but it can also mean 'passing things' or 'transient goods,' aligning with the commentary's theme of vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܒܿܬܐ ܡܩܘܝܿܥܝܼܬܐ ܘܕܠܐ ܥܿܒܕܐ","severity":"info","text":"The phrase ܛܒܿܬܐ ܡܩܘܝܿܥܝܼܬܐ ܘܕܠܐ ܥܿܒܕܐ (ṭbʾ mqwyʿytʾ wdlʾ ʿbdʾ) denotes 'stable and uncreated goods,' a theological distinction between eternal divine goods and created, transient ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 2:26 (allusion)","severity":"info","text":"The phrase 'there is nothing more advantageous for the wicked' echoes Ecclesiastes 2:26, where the Preacher notes the futility of labor for the wicked, a key prooftext in Bar Salibi's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Dionysius bar Salibi","severity":"info","text":"Bar Salibi (d. 1171) was a West Syriac metropolitan and commentator. His Literal Commentary on Ecclesiastes reflects the Antiochene exegetical tradition, emphasizing the literal sense and moral application.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܼܚܠܐ","severity":"info","text":"The term ܫܘܼܚܠܐ (šwḥlʾ) 'change' marks a rhetorical shift: Bar Salibi notes that the Preacher turns from rebuking the rich to addressing the poor, a structural cue in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܓ","severity":"caution","text":"The reading ܐܘܓ (ʾwg) is uncertain; it may be a corruption or a rare form. The draft interprets it as a rhetorical question ('does he not?'), but the Syriac is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܘܓ ܥܬܝܼܪ̈ܐ' is ambiguous: it could be read as 'or the rich' (as in the draft) or as a separate clause; the exact syntax is unclear.","The referent of 'ܗ̄' (h) in 'ܐܡܿܪ ܗ̄' is ambiguous—it may refer to God, the Preacher, or the text of Ecclesiastes itself."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܬܪ ܕܕܝܼܢܐ ܬܿܡܢ ܗ̄ ܡܦܿܣ ܐܢܼܐ ܠܡ ܕܐܦ ܒܥܠܡܐ ܗܿܢܐ ܪ̈ܫܝܼܥܐ ܣܓ̈ܝܝܐ ܩܒܼܠܘ ܡܣܿܡ ܒܪܝܼܫܐ. ܘܚܙܝܿܬ ܙܕܝܼ̈ܩܐ ܕܩܒܼܠܘ ܦܘܼܪܥܢܐ ܛܒܿܐ ܡܼܢ ܐܠܗܐ ܘܡܼܢ ܗܿܠܝܢ ܝܕܥܿܬ ܕܬܒܿܥ ܐܠܗܐ ܠܪ̈ܕܝܼܦܐ. ܝܿܬ ܙܕܝܼ̈ܩܐ ܗ̄ ܡܼܢ ܗܿܠܝܢ ܕܚܙܝܿܬ ܐܡܿܪܬ ܒܠܼܒܝ ܕܥܿܒܕ ܗܼܘ ܐܠܗܐ ܘܒܝܬ ܕܝܼܢܐ ܠܙܕܝܼ̈ܩܐ ܘܠܪ̈ܫܝܼܥܐ. ܡܛ݀ܠ ܕܙܒܢܼܐ ܠܟܿܠ ܨܒܘܼ ܗ̄ ܐܟܙܢܼܐ ܕܨܒܼܘ̈ܬܐ ܕܒܝܬ ܒܢܝ̈ܢܫܐ ܒܙܒܼܢܗܝܢ ܡܣܼܬܥܪ̈ܢ ܗܿܟܢܐ ܐܦ ܕܝܼܢܐ ܒܙܒܢܼܐ ܕܙ݀ܕܩ ܠܗ ܥܿܒܕ ܠܗ ܐܠܗܐ. ܘܠܟܿܠ ܥܿܒܕ ܬܡܿܢ ܗ̄ ܩܪܝܼܒ ܐܠܗܐ ܠܟܿܠܗܝܢ ܐܝܿܠܝܢ ܕܡܢܼܢ ܡܣܼܬܥܪ̈ܢ ܘܠܐ ܡܬܼܬܛܫܐ ܡܢܼܗ ܚܕ ܡܼܢ ܥܒܕ̈ܝܢ. ܥܠ ܡܡܠܠܐ ܕܒܢܝ̈ܢܫܐ. ܐܝܟ ܒܥܝܼܪܐ ܐܘܿܢ ܗ̄ ܡܿܟܣ ܠܗܿܢܘܢܿ ܕܐܡܿܪܝܼܢ ܕܠܝܬ ܕܝܼܢܐ. ܗܿܝ ܕܝܢ ܕܥܠ ܡܡܠܠܐ ܗ̄ ܥܠ ܕܡܿܗܦܟܝܼܢ ܠܩܘܼܒܢ ܡܿܐ ܕܐܡܿܪܝܼܢܢ ܕܐܝܼܬ ܕܝܼܢܐ ܘܝܿܕܥܝܼܢܢ ܕܣܪܝܼܩܐܝܼܬ ܡܡܿܠܠܝܼܢ. ܐܬܿܐ ܥܠܝܗܘܢܿ ܡܣܿܡ ܒܪܝܼܫܐ ܕܚܛܗ̈ܝܗܘܢܿ. ܐ݀ܦܢ ܐܝܟ ܒܥܝܼܪܐ ܠܝܬ ܠܗܘܢܿ ܥܘܼܗܕܢܐ ܕܚܛܗ̈ܝܗܘܢܿ ܐܦ ܟܝܼܬ ܘܕܕܝܼܢܐ܆ ܠܗܘܢܿ ܡܿܛܐ ܓܕܫܐ܆ ܓܕܫܼ ܠܟܿܠܗܘܢܿ ܗ̄ ܦܿܪܣ ܠܡܠܼܬܗ ܥܠ ܓܕܫ̈ܝܗܘܢܿ ܘܡܿܠܦ ܕܣܓ̈ܝܐܬܐ ܕܡܿܝܢ ܠܒܥܝܼܪܐ. ܠܘ ܡܕܡ ܕܠܐ ܫܿܘܐ ܠܡܬܗܼܝܡܢܘܼ ܐܡܿܪܬ ܒܗ݀ܝ ܕܡܬܼܚܙܝܢ ܒܢܝ̈ܢܫܐ ܐܝܟ ܒܥܝܼܪܐ ܡܐ ܕܒܕܝܼܢܗ ܕܐܠܗܐ ܢܬܒܼܚܪܘܢ܆ ܡܛ݀ܠ ܕܐܝܟ ܡܿܘܬܐ ܕܒܥܝܼܪܐ ܡܿܐܬ ܒܪܢܫܐ ܘܒܚܝ̈ܐ ܗܿܟܘܬ ܡܫܼܬܘܬܦܝܼܢ ܘܡܼܢ ܐܪܥܐ ܐܟܚܼܕܐ ܗܼܘܘ. ܐܠܐ ܥܠܼܬܐ ܕܕܝܼܢܗܘܢܿ ܐܝܼܬܝܗܿ ܒܝܼܫܘܼܬܗܘܢܿ ܘܗ݀ܝ ܕܒܿܐܙܝܼܢ ܠܡܣܼ̈ܟܢܐ ܘܠܐ ܐܡܿܪܝܼܢ ܕܐܝܼܬ ܕܝܼܢܐ. ܘܡܿܢܘܼ ܝܿܕܥ ܐܢ ܪܘܼܚ ܒܪܢܫܐ ܣܿܠܩܐ ܗ̄ ܠܐ ܥܕܟܝܼܠ. ܝܼܕܝܼܥܐ ܠܟܿܠ ܐܢܫܐ ܕܐܝܿܟܢ ܢܿܦܩܐ ܢܦܼܫܐ ܡܼܢ ܦܓܪܐ.","english":"the place of judgment, that he might show that even in this world many wicked men received punishment at the beginning. And I saw righteous men who received good reward from God, and from these I knew that God pursues the persecuted. As for the righteous, from those whom I saw I said in my heart that God does and establishes judgment for the righteous and the wicked. Because he offers to every desire, as it were, the forms of desires that are in the houses of idols, in their offerings they are stirred up. So also judgment, in the time that is right for it, God does it. And to everyone he does, that is, God brings near to all those who are stirred up and not hidden from him, one of his works. Concerning the speech of the idolaters: as a beast, that is, he rebukes those who say that there is no judgment. That, however, which is concerning the speech, that is, concerning those who turn to the grave, when they say that there is judgment and they know that they speak in vain, punishment comes upon them for their sins. Also, as a beast, they have no memory of their sins, even as the judgment? To them a calamity befalls; a calamity befalls all of them, that is, he spreads his word over their calamities and teaches that many things are like a beast. Nothing that is not worthy of being believed did I say in this which is seen in the idols as a beast, when in the judgment of God they are chosen, because as the death of a beast dies the head and in life, so they participate and with the earth together they were. But the cause of their judgment is their wickedness, and this which goes to the ends and they do not say that there is judgment. And how does one know if the spirit of the head ascends or not yet? It is known to every man how the soul departs from the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܥܝܼܪܐ","severity":"info","text":"The comparison of idolaters to a beast (ܒܥܝܼܪܐ) is a recurring rhetorical device in this passage, emphasizing their lack of memory and rational judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܐ","severity":"info","text":"The term ܕܝܼܢܐ (judgment) is central, referring both to divine judgment in this world and eschatological reward or punishment, as seen in the contrast between wicked and righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܢܝ̈ܢܫܐ","severity":"info","text":"The reference to 'houses of idols' (ܒܢܝ̈ܢܫܐ) reflects the Syriac Christian context of pagan worship practices, which Dionysius uses to critique idolatry and its moral consequences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of observed judgments to a direct polemic against idolaters, using the beast analogy to structure the argument about their lack of awareness and punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣܿܡ ܒܪܝܼܫܐ","severity":"caution","text":"The phrase ܡܣܿܡ ܒܪܝܼܫܐ (punishment at the beginning) is ambiguous: it may refer to temporal priority in this world or to a foundational principle of divine justice; the translation opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The theme of divine judgment for idolaters parallels Didymus the Blind's commentary on Ecclesiastes, which also addresses theodicy and the fate of the wicked.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܣܿܡ ܒܪܝܼܫܐ could be read as 'punishment at the beginning' (temporal) or 'primary punishment' (qualitative); the translation takes the temporal sense.","The clause 'as the death of a beast dies the head and in life' is syntactically unclear; the translation interprets it as a comparison of the idolater's death to that of a beast."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܘܠܐ ܫܘܝܐ ܒܟܿܠ ܡܕܡ ܠܗ݀ܝ ܕܒܥܝܼܪܐ. ܗ݀ܝ ܕܒܥܝܼܪܐ ܥܡ ܡܿܘܬܗܿ ܡܬܼܛܠܩܐ ܢܦܫܼܗܿ ܘܢܦܼܫܐ ܕܒܪܢܫܐ ܟܕ ܢܦܿܩܐ ܡܼܢ ܦܓܪܐ ܠܐ ܡܬܼܛܠܩܐ ܡܿܕܝܢ ܒܩܘܼܝܿܡܐ ܕܦܓܪܐ ܫܿܘܐܼ ܒܪܢܫܐ ܠܒܥܝܼܪܐ ܘܠܘ ܒܢܦܼܫ̈ܬܐ. ܘܚܙܝܿܬ ܕܠܝܬ ܛ݀ܒ ܒܗܘܢܿ ܐܠܐ ܗ̄ ܡܬܼܕܡܪ ܐܢܿܐ ܒܒܙܘ̈ܙܐ ܕܟܕ ܠܐ ܪܢܝܢ ܒܕܝܼܢܐ ܕܥܬܝܼܕ ܒܿܐܙܝܼܢ ܢܟܼ̈ܣܐ ܕܐܚܪ̈ܢܐ ܟܕ ܠܝܬ ܠܗܘܿܢ ܡܕܡ ܕܛ݀ܒ ܡܼܢ ܣܘܓܐܐ ܕܟܘܼܢܫܐ. ܐܠܐ ܒܘܼܣܡܐ ܒܠܚܘܼܕ ܕܚܫܚܼܬܗܘܢ ܩܦܼܠܐܘܿܢ ܕ܆ ܘܚܙܝܿܬ ܝܿܬ ܟ݀ܠ ܛܠܘܼܡ̈ܝܐ ܗ̄ ܒܗ ܒܥܿܠܡܐ ܚܙܝܿܬ ܠܗܿܢܘܢܿ ܕܛ݀ܠܡܝܼܢ ܡܛ݀ܠ ܕܠܐ ܣܿܠܩ ܥܠ ܒܿܠܗܘܢܿ ܕܝܼܢܐ. ܘܟܕ ܒܪܓܬ݀ ܥܘܼܬܪܐ ܢܬܝܼܦܝܼܢ ܕܠܐ ܟܘܼܚܕ ܚܿܛܦܝܼܢ. ܗܿܐ ܕܡ̈ܥܼܐ ܗ̄ ܚܙܝܿܬ ܕܡ̈ܥܐ ܕܛܠ̈ܝܼܡܐ ܘܠܝܬ ܐܢܫ ܕܡܿܦܨܐ ܠܗܘܢܿ ܡܼܢ ܛܠܘܼܡܝܐ ܕܝܼܠܗܘܢܿ. ܛܠܘܼܡܝܐ ܡܢܼܗܘܢܿ ܐܬܟܚܼܕܘ ܐܠܐ ܡܚܝܼܠܘܼܬܗܘܢܿ ܘܒܨܝܼܪܘܬܗܘܢܿ ܕܡܢܼܗܘܢܿ\nܥܒܕܬ݀ ܕܢܥܩܠܘܼܢ ܒܗܘܢܿ. ܚܝܠܐ ܩܿܪܐ ܠܡܚܝܼܠܘܼܬܐ ܘܥܒܪܝܬܐ ܗܿܝ ܡܠܼܬܐ. ܘܫܒܚܿܬ ܐܢܿܐ ܠܡܝܼ̈ܬܐ ܗ̄ ܡܼܢ ܗܿܠܝܢ ܕܚܙܝܿܬ ܐܬܬܼܣܝܼܡܘ ܠܝܼ ܕܫܿܘܝܢ ܠܛܘܼ̈ܒܐ ܐܝܿܠܝܢ ܕܡܼܢ ܟܕܘܼ ܡܝܼܬܘ ܛ݀ܒ ܡܼܢ ܐܝܿܠܝܢ ܕܚܝܼܝܢ. ܡܛ݀ܠ ܕܐ ܡܬܼܐܠܨܝܼܢ ܠܡܚܼܙܐ ܪܘܼܫܥܐ ܕܐܝܟ ܗܿܢܐ. ܟ݀ܠ ܥܡܠܐ ܘܟܿܠ܆ ܡܼܢ ܚܒܪܗ ܗ̄ ܐܝܿܟܢܐ ܠܐ ܐܬܿܠ ܛܘܼܒܐ ܠܡܝܼ̈ܬܐ ܕܗܿܐ ܚܿܙܐ ܐܢܼܐ ܠܕܚܝܼܝܢ ܕܣܿܒܠܝܼܢ ܥܡܠܐ ܘܬܚܘܝܼܬܐ ܕܟܫܝܼܪܘܼܬܐ ܒܓܥܿܬܐ ܕܡܚܝܼ̈ܠܐ ܡܚܿܘܝܢ. ܘܗܿܟܢܐ ܥܫܝܼܢ ܒܗܘܢܿ ܛܢܼܢܐ ܐܘܿ ܚܣܿܡܐ ܕܢܒܼܐܫܘܢܼ ܠܚܕ̈ܕܐ ܐܝܿܟܢܐ ܕܐܦܿܠܐ ܫܘܝܘܼܬ ܟܝܿܢܐ ܡܨܝܐ ܕܬܟܢܼܫܝ ܐܢܿܘܢ ܠܚܕܕ̈ܐ ܐܝܿܟܢܐ ܕܐ݀ܦܠܐ ܫܘܝܼܘܬ ܟܝܿܢܐ ܡܨܝܐ ܕܬܟܢܼܫܝ ܐܢܘܿܢ ܠܚܕ̈ܕܐ ܘܠܐܘܝܘܼܬܐ.","english":"and is not in every respect equal to that of the beast. The beast, with its death, its soul is destroyed; but the soul of man, when it departs from the body, is not destroyed. Indeed, in the resurrection of the body, man is equal to the beast, but not in the souls. And I saw that there is no good in them except that which is marvelled at, like in the plunderers who, when they do not consider the judgment that is to come, go and take the possessions of others, while they themselves have nothing good from the abundance of their labour, but only the pleasure of their own needs, which they consume. And I saw all the oppressors, indeed in this world I saw those who were oppressed because the judgment did not enter their minds. And when they desire wealth, they seize it without shame. Behold, I saw the tears of the oppressed, and there is no one to deliver them from their oppressors. Their oppressors were not caught, but their weakness and their smallness caused them to be despised. Strength is called weakness, and that word is a metaphor. And I praised the dead, indeed, from those whom I saw, it was established for me that they are worthy of the good, those who died with toil, better than those who live. Because it is difficult to see wickedness like this. All toil and everything, with its companion, how can good not be given to the dead? For behold, I see the living who endure toil and the affliction of virtue in the presence of the weak, showing. And thus error or envy is difficult among them, so that they do evil to one another, as even the equality of nature cannot conceal them from one another, as even the equality of nature cannot conceal them from one another and from likenesses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܝܼܪܐ","severity":"info","text":"The Syriac term ܒܥܝܼܪܐ (bʿīrā) denotes a beast or animal, often used in contrast to humans in discussions of the soul's immortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܪܝܬܐ","severity":"info","text":"The word ܥܒܪܝܬܐ (ʿbraytā) means 'metaphor' or 'allegory', indicating that the author interprets 'strength' as a figurative expression for 'weakness'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary reflects a common Syriac exegetical concern: the soul's survival after death versus the beast's mortality, a theme rooted in early Christian anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The discussion of oppressors and the lack of judgment echoes themes in Ecclesiastes 4:1–3, where the preacher observes the futility of worldly power and the suffering of the weak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the previous section, moving from general observations of judgment to specific examples of oppression and the moral worth of the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a repeated phrase (ܐܝܿܟܢܐ ܕܐ݀ܦܠܐ ܫܘܝܼܘܬ ܟܝܿܢܐ ܡܨܝܐ ܕܬܟܢܼܫܝ ܐܢܘܿܢ ܠܚܕ̈ܕܐ) which may indicate a scribal dittography; the English draft reproduces the repetition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'strength is called weakness' is ambiguous: it may be a rhetorical inversion or a textual corruption. The reading taken follows the Syriac as a deliberate metaphor.","The repeated clause about 'equality of nature' may be a scribal error; the translation treats it as emphatic."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܦ ܗܿܢ ܗܒܼܠܐ ܗ̄ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܥܩ̈ܬܐ ܥܡ ܛܘܼܪܦܐ ܕܪܘܼܚܐ ܠܚܕ̈ܕܐ ܡܣܿܒܠܝܼܢ ܥܠ ܐܦ̈ܝ ܨܒ̈ܘܬܐ ܕܐܒܕ̈ܢ. ܣܟܠܐ ܡܥܿܦܩ ܐܝܼܕ̈ܘܗܝ ܗ̄ ܗܿܟܢܐ ܥܫܝܼܢܐ ܒܗܘܢܿ ܪܓܼܬܐ ܕܥܠܘܼܒܘܿܬܐ ܐܝܿܟܢܐ ܕܒܨܒ̈ܥܬܗܘܢܿ ܢܟܼܬܫܘܢܼ ܠܐܚܝ̈ܗܘܢܿ ܡܼܢ ܚܡܼܬܐ ܘܪܓܼܬܐ ܕܩܿܢܝܢܼ: ܒܿܐܙܝܼܢ ܩܢܝܿܢܐ ܕܚܒܪ̈ܝܗܘܿܢ ܘܒܒܼܙܬܐ ܕܩܢܝܿܢܗܘܢܿ ܡܐܟܼܠ ܐܟܿܠܝܼܢ ܠܗܘܿܢ ܛܒܿ ܡܿܠܐܼ ܫܘܼܥܠܐ ܗ̄ ܦܩܿܚ ܠܡ ܝܘܼܬܪܢܐ ܙܥܘܿܪܐ ܕܠܝܬ ܒܗ ܫܚܿܩܐ ܛ݀ܒ ܡܼܢ ܥܘܼܬܪܐ ܣܿܓܝܐܐ ܕܡܿܠܐ ܥܩ̈ܬܐ ܘܛܘܼܪܦ ܪܘܼܚܐ. ܒܿܬܪ ܗܿܠܝܢ ܡܗܿܠ ܒܥܬܝܼܪ̈ܐ. ܗܦܟܿܬ ܐܢܿܐ ܘܚܙܝܿܬ ܗ̄ ܡܦܿܣ ܐܢܼܐ ܗܘܼ ܠܡ ܒܗ݀ܝ. ܘܐܬܒܝܿܢܬ ܕܣܿܓܝܼ ܫܟܝܼܪܘܼܬܐ ܡܠܝܐ. ܐܝܼܬ ܚܕ ܘܠܝܬ. ܠܟܿܠ ܥܡܠܗ ܗ̄ ܡܫܼܬܟܚ ܠܡ ܐܢܫ ܟܡܼܐ ܙܒ̈ܢܝܼܢ ܒܥܿܠܡܐ ܕܠܝܬ ܠܗ ܐܚܐ ܘܠܐ ܒܪܐ ܘܠܝܬ ܠܗ ܐܦܿܠܐ ܚܕ ܪܚܡܿܐ ܕܥܡܗ ܢܬܒܼܣܡ ܒܛܒ̈ܬܗ. ܣܿܓܝ ܫܚܝܼܩ ܥܠ ܐܦ̈ܝ ܥܘܼܬܪܐ ܘܠܐ ܣܿܒܥ ܡܼܢ ܕܠܡܟܢܫܘܼܘܠܐ ܡܬܚܼܫܒ ܒܢܦܫܼܗ ܕܠܡܘܿܢ ܐܢܿܐ ܥܡܿܠ ܟܕ ܡܚܣܪ ܐܢܼܐ ܢܦܼܫܝ. ܐܦ ܡܼܢ ܕܐܬܿܬܢܝܼܚ ܒܥܡ̈ܠܝ. ܛܒܿܝܼܢ ܬܪܝܢ ܡܼܢ ܚܕ ܗ̄ ܨ݀ܒܐ ܕܢܘܕܥ ܕܡܼܢ ܐܝܿܕܐ ܛܒܿܬܐ ܓܠܝܼܙ. ܗ݀ܘ ܕܠܝܬ ܠܗ ܪܚܡܐ ܡܝܬܪܐ ܗ݀ܝ ܠܡ ܢܩܝܼܦܘܼܬܐ ܕܪܚܡܿܐ ܫܪܝܼܪܐ ܡܼܢ ܥܘܼܬܪܐ ܣܿܓܝܐܐ ܕܓܠܝܼܙ ܡܼܢ ܪ̈ܚܡܼܐ. ܬܪܝܢ ܓܝܪ ܐܦܢ ܦ݀ܠܚܝܼܢ ܡܬܼܥܕܪܝܼܢ ܡܼܢ ܚܕ̈ܕܐ. ܘܐܢ ܓܕܼܫ ܘܢ݀ܦܠ ܚܕ ܡܢܼܗܘܢܿ ܒܣܟܠܘܼܬܐ ܡܕܡ ܥܓܠ ܢ݀ܣܒ ܥܘܼܕܪܢܐ ܡܼܢ ܚܒܪܗ. ܘܐܢ ܢܥܫܼܢ ܚܕ ܬܪ̈ܝܗܘܢܿ ܗ̄ ܓܕܫܼ ܠܡ ܘܚܕ ܡܢܼ̈ܘܿܢ ܗܿܘܐ ܠܗ ܚܪܝܢܐ ܥܡ ܐܢܫ ܕܿܩܫܐܼ ܡܢܼܗ ܣܿܦܩܝܼܢܢ ܗܼܢܘܿܢ ܬܪ̈ܝܗܘܢܿ ܠܙܟܘܼܬܐ ܘܚܘܼܛܐ ܕܬܠܬܐ ܠܐ ܗ̄ ܘܐܢ ܚܕ ܪܚܡܿܐ ܐܢܫ ܢܩܼܢܐ ܢܬܼܥܕܪ ܡܢܼܗ.","english":"Even this vanity, all these troubles together with the affliction of the spirit, they bear upon the faces of the works of destruction. The fool stretches out his hands thus: the strong desire for oppression, as if with their fingers they would strangle their brothers with anger and the desire for vengeance. They go to the slaughter of their companions and to the plunder of their slaughter, they eat them well, full of confusion. Does a small advantage that has no dust yield good, like great wealth that is full of troubles and affliction of the spirit? After these, he walks among the rich. I turned and saw: does it profit me in this? And I was convinced that much drunkenness is full. There is one and there is not. For all his labor, it is found that a man, how many times in the world, has no brother nor son, nor even one friend who rejoices with him in his goods. Much is buried upon the face of wealth and is not satisfied, while he who is considered a fool in his own mind, so that he might labor while lacking, I myself. Even when I am comforted in my labors. Two are better than one: the desire to know that with a good hand is hidden. He who has no friend, that is better for him than the closeness of a true friend with great wealth that is hidden with friends. For both of them, even the works are helped by each other. And if it happens that one of them falls into foolishness, something quickly takes help from his companion. And if one is troubled, both of them happen to him, and one of them has a quarrel with a man who is hard from him, they both suffice for victory and for the sin of a third, it is not. And if one friend, a man standing, is helped by him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܩ̈ܬܐ ܥܡ ܛܘܼܪܦܐ ܕܪܘܼܚܐ","severity":"info","text":"The phrase 'troubles together with the affliction of the spirit' renders a Syriac hendiadys for existential distress, echoing the commentary's theme of vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܬ ܚܕ ܘܠܝܬ","severity":"info","text":"The phrase 'There is one and there is not' alludes to Ecclesiastes 4:8, where the solitary rich man is contrasted with the poor who has companionship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܟܝܼܪܘܼܬܐ","severity":"info","text":"The term 'drunkenness' (ܫܟܝܼܪܘܼܬܐ) is used metaphorically for moral confusion, a common trope in Syriac ascetic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܿܬܪ ܗܿܠܝܢ ܡܗܿܠ ܒܥܬܝܼܪ̈ܐ","severity":"info","text":"The transition 'After these, he walks among the rich' marks a shift from general vanity to a specific critique of wealth, structuring the commentary's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܝܢ ܓܝܪ ܐܦܢ ܦ݀ܠܚܝܼܢ ܡܬܼܥܕܪܝܼܢ ܡܼܢ ܚܕ̈ܕܐ","severity":"info","text":"The maxim 'Two are better than one' parallels Ecclesiastes 4:9-10, where mutual aid is praised over solitary wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܚܕ ܪܚܡܿܐ ܐܢܫ ܢܩܼܢܐ ܢܬܼܥܕܪ ܡܢܼܗ","severity":"caution","text":"The final clause is syntactically ambiguous: 'if one friend, a man standing, is helped by him' could mean the friend helps the man or vice versa; the draft takes the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܐܢ ܚܕ ܪܚܡܿܐ ܐܢܫ ܢܩܼܢܐ ܢܬܼܥܕܪ ܡܢܼܗ' is ambiguous as to who helps whom; the draft reads the friend as the helper.","The clause 'ܘܐܢ ܢܥܫܼܢ ܚܕ ܬܪ̈ܝܗܘܢܿ ܗ̄ ܓܕܫܼ ܠܡ' is unclear: 'if one is troubled, both of them happen to him' may mean both share the trouble or both occur to him."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܐܢ ܬܠܬܐ ܢܩܼܢܐ ܚܣܝܢ ܗܿܢܐ ܥܘܼܕܪܢܐ ܡܼܢ ܟ݀ܠ ܚܒܠ̈ܝܼܢ ܓܕܝ̈ܠܼܝ ܡܼܢ ܬܠܬ ܡܢ̈ܝܼܢ. ܛܒ ܛܠܝܐ ܕܡܣܟܝܼܢ ܗ̄ ܣܿܒܐ ܕܣܼܟܠ ܗ̄ ܣܟܠܐ ܩ݀ܪܐ ܬܢܢ ܠܐܝܿܢܐ ܕܡܬܚܼܫܚ ܒܪܥܝܿܢܐ ܪܡܐ ܐܝܟ ܕܐܦ ܚܟܝܼܡܐ ܠܐܝܿܢܐ ܕܪܚܝܼܩ ܡܼܢ ܪܡܘܼܬܐ. ܛܒܿ ܡܩܒܼܠ ܥܠܝ ܛܠܝܐ ܚܟܝܼܡܐ ܕܡܣܟܝܼܢ ܘܫܝܼܛ ܒܝܬ ܒܢܝܢ̈ܫܐ ܡܼܢ ܡܠܟܐ ܣܟܠܐ ܕܐܝܼܬܘܗܝ ܣܿܒܐ ܒܫܢ̈ܘܗܝ. ܕܠܐ ܝܿܕܥ ܠܡܙܼܕܗܪܘܼ ܗ̄ ܡܼܢ ܚܣܝܼܪܘܼܬ ܪܥܝܿܢܗ ܠܐ ܡܬܼܒܝܢ ܕܣܓ̈ܝܐܐ ܡܼܢ ܫܦܼܠܐ ܐܬܕܒܪܘ ܠܡܠܟܘܼ ܘܐܚܪ̈ܢܐ ܡܼܢ ܬܓܐ ܠܕܘܝܘܼܬܐ ܢܚܼܬܘ. ܐܠܘܼ ܓܝܪ ܐܬܼܒܝܢ ܒܗܿܠܝܢ ܙܗܝܼܪܘܼܬܐ ܪܒܼܬܐ ܩܿܢܐܼ ܗܼܘܐ ܘܢܦܫܗܼ ܢ݀ܛܪ ܗܼܘܐ ܒܢܟܼܦܘܼܬܐ ܒܝܘܡܐ\nܕܫܘܼܠܛܢܗ. ܚܙܝܿܬ ܐܢܿܐ ܟܿܠ ܚ̈ܝܐ. ܕܗܘܼܘ ܩܕܡܘ ܗ̄ ܡܿܘܕܥ ܒܝܕ ܬܫܥܝܼܬܐ ܗܿܕܐ ܕܣܿܓܝ ܚܣܝܼܢ ܫܘܼܠܛܢܐ ܠܡܼܚܬܪܘܼ ܘܠ[] ܡܼܢ ܘܿܠܝܬ ܗܿܟܢܐ ܕܐܦ ܡܐ ܕܩܒܼܠܘܼܗܝ ܚܟܝ̈ܡܐ. ܥܒܼܕ ܐܢܘܿܢ ܟܡܼܐ ܙܒܢ̈ܝܼܢ ܣܼܟ̈ܠܐ. ܐܡܼܪ ܚܙܝܿܬ ܥܠܝܡܐ ܕܐܝܼܬ ܥܠܘܗܝ ܣܿܗܕܘܼܬܐ ܕܚܟܼܡܬܐ ܕܐܡܼܠܟ ܡܼܢ ܒ݀ܬܪ ܡܠܟܐ ܣܟܠܐ. ܐܝܿܟܢܐ ܕܒܢܝ̈ܢܫܐ ܗܿܢܘܿܢ ܕܥܠܝܗܘܢܿ ܗܿܢܐ ܥܠܝܡܐ ܐܡܼܠܟ ܒܚܕܘܼܬܐ ܢܗܼܘܘܢܿ ܕܐܡܠܼܟ ܥܠܝܗܘܢܿ ܟܐܡܼܬ݀ ܡܠܟܐ ܚܟܝܼܡܐ. ܠܐ ܕܝܢ ܫܩܼܠܬ݀ ܫܘܼܠܡܐ ܛ݀ܒܐ ܚܕܘܼܬܗܘܢܿ ܒܗ݀ܝ ܕܒܢܘܓܪܐ ܕܙܒܢܼܐ. ܗ݀ܟܢܐ ܐܬܚܼܬܪ ܥܠܝܗܘܢܿ ܐܘܿ ܕܠܐ ܘܼܠ̈ܝܬܐ ܝܬܝܼܪ ܡܼܢ ܚܕܘܼܬܗܘܢܿ ܩܕܡܝܬ݀ ܢܫܼܪܟܘܢܿ. ܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܗ݀ܘܝܐ ܠܡ ܐܦ ܗܿܕܐ ܡܼܢ ܚܣܝܼܪܘܼܬ ܪܥܝܿܢܐ. ܡܐ ܕܒܨܒܝܿܢܐ ܒܝܼܫܐ ܐܢܫ ܒܢܟܣܼ̈ܘܗܝ ܡܬܚܼܬܪ ܟܕ ܠܐ ܡܬܼܒܝܢ ܒܠܐ ܡܩܼܘܝܢܘܼܬܗ. ܛܪ ܪܓܠܟ ܠܒܝܬ ܗ̄ ܡܛ݀ܠ ܕܠܟܿܠܗܘܢܿ ܝܘܼܕ̈ܝܐ ܟܢܫܼ ܠܫܡܼܥܐ ܕܟܬܒܐ ܗܿܢܐ.","english":"If three, a weak one, this help, with all the bonds of the woven ones, with three hundred. Good, the youth who is poor, the old man who is foolish, the fool calls out to the sign of the one who is in need of the mind, high, as also the wise one to the sign of the one who is far from height. Good, the wise youth who is poor receives upon himself and goes about among the evil ones with a foolish king who is an old man in his hours. For he does not know to beware of the weakness of his mind, he does not understand that many with lowliness were led to kingship, and others with a crown to sorrow and to ruin. For if he had understood in these great cautions, he would have stood and saved himself with difficulty on the day of his rule. I have seen, behold, all lives, which were before him, making known by means of this history that a very weak rule is to be rich and to... and there is no way here that even when the wise received him, he did a deed, how many times fools. He said, I have seen a youth upon whom there is testimony of the wisdom of Amalek with after a foolish king. How among the evil ones, this youth upon whom Amalek reigned in joy, and they were those over whom he reigned as a wise king. But they did not receive a good end, their joy in this at the time of the season. Thus he became rich over them, or there are no more ways than their former joy and their remainder. Even this is vanity, it is, is it not also this with weakness of mind? When with evil will a man becomes rich in his coverings while he does not understand without his stability. Guard your foot from the house, for to all the Jews the hearing of this book is difficult.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܡܼܠܟ","severity":"info","text":"The name 'Amalek' (ܐܡܼܠܟ) appears here as a proper noun, likely referring to the biblical Amalekites or a symbolic figure of folly. This is a rare usage in Syriac exegesis, possibly conflating the historical enemy with a type of foolish ruler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 1:2","severity":"info","text":"The phrase 'Even this is vanity' echoes Ecclesiastes 1:2 ('Vanity of vanities'), a key verse for the commentary's theme. Bar Salibi uses it to frame the narrative of foolish rule as an illustration of Qoheleth's teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܟܐ ܣܟܠܐ","severity":"info","text":"The 'foolish king' (ܡܠܟܐ ܣܟܠܐ) may allude to historical or typological figures in Syriac tradition, such as the Seleucid or Herodian rulers, often used as exemplars of bad governance. Bar Salibi's commentary reflects a common patristic trope of contrasting wise and foolish rulers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exegesis to a narrative exemplum about a youth and a foolish king, illustrating the consequences of weak rule. The narrative is framed by the repeated phrase 'I have seen' (ܚܙܝܿܬ), typical of wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘ[]","severity":"caution","text":"The Syriac text has a lacuna marked by brackets (ܘ[]), indicating a missing word or phrase. The English draft supplies 'to' but the original is uncertain. This may affect the interpretation of the clause about wealth and rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܼܕ̈ܝܐ","severity":"info","text":"The reference to 'Jews' (ܝܘܼܕ̈ܝܐ) at the end may reflect Bar Salibi's awareness of Jewish exegetical traditions on Ecclesiastes, or a polemical stance. This is consistent with Syriac Christian commentaries that engage with Jewish interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Amalek' is ambiguous: it could be a proper name or a symbolic figure; the reading taken is as a proper noun referring to a foolish king.","The lacuna (ܘ[]) leaves the phrase about wealth incomplete; the English draft supplies 'to' but the original sense is uncertain.","The phrase 'guard your foot from the house' is obscure; it may be a proverbial warning or a textual corruption."],"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":16,"ref":"p16","source":"ܙܕܿܩܐܝܼܬ ܡܿܠܟ ܠܗܿܢܘܿܢ ܕܟܢܝܼܫܝܼܢ ܕܢܙܼܕܗܪܘܢܿ ܒܐܝܿܠܝܢ ܕܡܼܬܡ̈ܠܠܢ ܘܢܪܚܼܩܘܢ ܡܼܢ ܚܛܗ̈ܐ ܕܐܝܟ ܗܿܠܝܢ. ܐܢܬ ܠܡ ܕܠܒܝܬܐ ܕܐܠܗܐ ܐܬܼܝܬ ܠܡܫܼܡܥ ܗܿܠܝܢ ܒܬܥܝܼܬܐ ܕܙܿܕܩܐ ܢܗܼܘܐ ܡܐܼܬܝܟ ܠܟܼܐ ܐܝܟ ܕܐܦ ܬܣܼܥܘܿܪ ܐܝܿܠܝܢ ܕܣܡܥܼܬ. ܘܩܪܘܿܒ ܠܡܫܼܡܥ ܛ݀ܒ. ܠܡܥܼܒܕ ܕܛ݀ܒ ܗ̄ ܗܿܟܢܐ ܢܬܒܼܛܠ ܠܟ ܠܡܫܼܡܥ ܚܦܝܼܛܐܝܼܬ ܐܝܿܠܝܢ ܕܡܬܼܡ̈ܠܠܢ ܐܝܟ ܕܬܣܼ݁ܘܿܪ ܒܣܘܼܥܪܢܐ ܡܕܡ ܕܫܡܥܼܬ ܓܒܝܐ ܗ݀ܝ ܓܝܪ ܥܠ ܐܠܗܐ ܡܫܬܼܡܥܢܘܼܬܐ ܕܠܦܘܼܩ̈ܕܢܘܗܝ ܝܬܝܼܪ ܡܼܢ ܕܢܩܼܪܒ ܐܢܫ ܡܘܗܒ̈ܬܐ ܘܕܒܚܼ̈ܐ ܟܕ ܚܿܝܐ ܣܟܼܠܐܝܼܬ ܘܠܘ ܒܘܼܠܝܬܐ܀ ܩܦܼܠܐܘܿܢ ܗ̄܆ ܠܐ ܬܣܬܼܪܗܒ ܒܦܘܼܟ. ܩܕܡ ܐܠܗܐ ܗ̄ ܐܙܕܗܪ ܒܣ̈ܦܼܘܬܟ. ܘܠܐ ܟ݀ܠ ܡܕܡ ܕܣܿܠܩ ܥܠ ܣܦ̈ܘ̄ܟ ܘܒܿܠܟ ܐܝܟ ܕܒܢܕܪܐ ܬܫܼܬܘܕܐ ܠܐܠܗܐ. ܕܐܠܗܐ ܒܫܡܿܝܐ. ܦܬܓܼܡ̈ܝܟ ܙܥܘܼܪ̈ܝܢ ܗ̄ ܦܩܿܚܐ ܗ݀ܝ ܠܡ ܕܬܫܼܪ ܒܫܘܼܘ̈ܕܝܐ ܙܥܘܿܪ̈ܐ ܝܬܝܼܪ ܡܼܢ ܕܬܕܓܼܠ ܒܫܘܼܘ̈ܕܝܐ ܪܘܪ̈ܒܐ. ܡܛ݀ܠ ܕܐܬܿܐ ܚܠܡܼܐ ܗ̄ ܡܿܠܦ ܕܠܡܿܢܐ ܕ݀ܡܝܢ ܫܘܼܘ̈ܕܝܐ ܕܓ̈ܠܐ ܐܟܙܼܢܐ ܕܣܪܝܼܩܘܼܬܐ ܕܚ̈ܠܡܼܐ ܡܬܟܼܣܣܐ ܒܗ݀ܝ ܕܚܙܼܬܗܘܢܿ ܠܐ ܢ݀ܦܩܐ ܠܥܒܿܕܐ. ܗܿܟܢܐ ܐܝܼܬܝܗܿ ܐܦ ܦܛܥܘܼܬܐ ܕܐܝܼܠܝܢ ܕܠܘ ܒܙܕܩܐ ܢܕܪܝܼܢ ܠܐܠܗܐ. ܘܦܝܿܫܝܼܢ ܡܼܢ ܕܠܡܓܼܡܪ ܡܕܡ ܕܢܕܪܘ. ܐܡܼܬܝ ܕܢܕܿܪ ܐܢܬ ܢܕܪܐ ܗ̄ ܕܠܐ ܒܘܼܝܿܢܐ ܠܡ ܐܢ ܐܢܫ ܢܕܘܼܪ ܟܕ ܠܐ ܡܫܡܠܐ ܒܥܓܠ ܢܕܪܗ ܕܣܟܠܐ ܒܠܚܘܼܕ ܐܝܼܬܝܗܿ. ܘܢܕܪܐ ܕܡܼܢ ܗܿܠܝܢ ܠܐ ܒ݀ܥܐ ܐܠܗܐ. ܠܐ ܬܬܼܠ ܦܘܼܡܟ ܠܡܚܼܛܝܘܼ ܒܣܼܪܟ ܗ̄ ܡܼܢܒܣܼܪܐ ܐܘܟܝܼܬ ܡܢܿܬܐ ܥܠ ܟܘܼܠܐ ܐܡܿܪ. ܠܐ ܬܬܼܠ ܢܦܼܫܟ ܠܡܚܼܛܐ. ܒܝܕ ܗ݀ܝ ܕܠܐ ܡܡܠܐ ܐܢܬ ܡܕܡ ܕܐܫܼܬܘܕܝܼܬ.","english":"It is right that the king should advise those who are sorrowful to be cautious in the things that are spoken and to distance themselves from sins like these. But you, have you not come to the house of God to hear these things in the righteousness of the assembly? And it will bring you to you, as also you will do the things you have heard. And it is good to approach to hear. To do good—thus it will be vain for you to hear carelessly the things that are spoken, as you will do in action something of what you have heard, O chosen one. For this is heard concerning God: obedience to his commandments is more than when a man offers gifts and sacrifices while living foolishly and without heed. The qōlāʾōn: Do not be hasty in your mouth. Before God, be cautious in your lips. And not everything that rises upon your lips and in your mind, as if in a vow, you should confess to God. For God is in heaven. Your words are small; it is better that you be released from small vows than that you lie in great vows. For the dream teaches that to the extent that the vows of liars resemble the appearance of the vanity of dreams, it is concealed in this, that their vision does not issue into deed. Thus also is the folly of those who make vows to God not in righteousness, and they remain when they do not complete what they have vowed. When you make a vow, O vow without fulfillment, or if a man vows while not fulfilling, quickly his vow is that of a fool alone. And a vow from such as these God does not desire. Do not give your mouth to sin with your flesh; the flesh, or the staff, says over all: Do not give yourself to sin, by means of this which you do not fulfill, that which you have confessed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܦܼܠܐܘܿܥ","severity":"info","text":"The term qōlāʾōn (from Greek κωλᾶον) marks a structural division, here introducing a moral admonition against hasty speech and false vows.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܣܬܼܪܗܒ ܒܦܘܼܟ","severity":"info","text":"The warning 'Do not be hasty in your mouth' echoes Proverbs 21:23 (LXX) and the broader wisdom tradition on measured speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܒܚܼ̈ܐ","severity":"info","text":"The critique of offering gifts and sacrifices while living foolishly reflects a common Syriac monastic and patristic concern, paralleling Didymus the Blind's commentary on Ecclesiastes.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":["Didymus the Blind"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܠܡܼܐ","severity":"info","text":"The comparison of unfulfilled vows to dreams (ḥelmā) whose vision does not issue into deed is a moral trope found also in Ephrem's hymns on the vanity of worldly promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܼܠܐܘܿܥ","severity":"info","text":"The qōlāʾōn marker divides the passage into two sections: first, an address to the 'chosen one' on righteous hearing, then a series of aphorisms on vows and speech.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢܒܣܼܪܐ ܐܘܟܝܼܬ ܡܢܿܬܐ","severity":"caution","text":"The phrase 'the flesh, or the staff' (maʿbsārā ʾaw kīt maʿtā) is textually uncertain; the Syriac may reflect a scribal gloss or variant reading, as the sense shifts abruptly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the flesh, or the staff' (maʿbsārā ʾaw kīt maʿtā) is ambiguous: it may be a corruption or a gloss, and the intended referent is unclear.","The identity of 'the chosen one' (gabyā) is not specified; it may address a monastic audience or a generic reader."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܠܐ ܬܐܼܡܪ ܩܕܡ ܐܠܗܐ ܗ̄ ܠܐ ܬܣܒܼܪ ܕܛܿܥܝܼܢ ܠܐܠܗܐ ܫܘܼܘ̈ܕܝܝܟ ܐܘܿ ܬܐܡܼܪ ܕܡܛܥܼܐ ܛܥܝܿܬ ܠܐܠܗܐ ܫܘܼܘ̈ܕܝܝܟ ܐܘܿ ܬܐܡܼܪ ܕܡܛܥܼܐ ܛܥܝܿܬ ܒܗ݀ܘ ܡܕܡ ܕܐܡܪܬ. ܕܠܡܼܐ ܢܪܓܼܙ ܐܠܗܐ ܥܠ ܗ̄ ܥܠ ܐܦܝ̈ ܦܬܓܡ̈ܝܟ ܕܒܥܒܿܕܐ ܠܐ ܐܬܡܠܝܼܘ ܘܟܿܠܗܘܢܿ ܥܒܿܕ̈ܐ ܕܐܝܼܕ̈ܝܟ ܢܘܒܼܕ. ܡܛ݀ܠ ܕܒܣܘܓܐܬ݀ ܚܠܼ̈ܡܐ ܗ̄ ܒܠܝܼܠܘܼܬܐ ܣܿܓܝܐܬܐ ܕܚܠ̈ܡܼܐ ܥܠ ܣܪܝܼܩܘܼܬܐ ܕܚܙܼܬܗܘܢܿ ܡܿܘܕܥܐ\nܘܫܘܼܘܕܝܐ ܕܡܼܢ ܚܣܝܼܪܘܼܬ ܪܥܝܿܢܐ ܗܿܘܐ ܠܐ ܦܪܝܼܫ ܡܼܢ ܗܓܓ̈ܝ ܠܠܝܐ ܠܬܪ̈ܝܗܘܿܢ ܓܝܪ ܫܘܝܐܝܼܬ ܠܘܝܐ ܕܓܠܘܼܬܐ. ܐܢܬ ܐܠܗܐ ܕܚܠ ܗ̄ ܐܢܬ ܡܼܢ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܕܫܡܼܥܬ ܙܗܝܼܪܘܼܬܐ ܩܢܼܝ ܘܕܚܠ ܡܼܢ ܐܠܗܐ ܘܛܪ ܦܘܼܩܕ̈ܢܘܗܝ. ܘܐܢ ܥܠܘܼܒܝܐ ܕܡܣܼܟܢܐ. ܘܪܡܝܢ ܥܠܝܗܘܢܿ ܗ̄ ܐܢܗܼܘ ܕܚܿܙܐ ܐܢܬ ܥܠܘܼܒܝܐ ܘܚܛܘܼܦܝܐ ܕܡܣ̈ܟܼܢܐ ܒ݀ܬܪܟܢ ܕܝܢ ܬܚܼܙܐ ܕܐ݀ܬܝܐ ܥܠ ܚܛܘ̈ܦܐ ܬܒܥܼܬܐ ܡܼܢ ܐܠܗܐ ܠܐ ܬܬܡܼܗ ܐܝܟ ܕܥܠ ܨܒܘܼܬܐ ܚܿܕܬܐ ܘܬܬܕܡܼܪ ܐܝܟ ܐܢܫ ܕܡܬܼܦܠܓ ܥܠ ܥܠܼܬܐ ܕܬܒܥܼܬܗܘܢ݂ܿ ܐܝܼܬ ܗܼܘ ܓܝܪ ܐܝܿܢܐ ܕܚܣܝܼܢ ܛ݀ܒ ܡܼܢ ܚܣ̈ܝܼܢܐ. ܘܪܡܐ ܕܥ݀ܠܡܐ ܕܢ݀ܛܪ ܠܟܿܠ ܐܢܫ ܦܘܼܪܥܢܗ ܘܟܕ ܗܼܘ ܐܝܼܬܘܗܝ ܠܥܼܠ ܡܼܢ ܟ݀ܠ ܒ݀ܨܐ ܥܠܝܼܒܘܼܬܐ ܕܥܠ̈ܝܼܒܐ. ܝܘܼܬܪܢܐ ܕܐܪܥܐ ܗ̄ ܡܿܘܕܥ ܠܥܠܼܬܐ ܕܡܢܼܗܿ ܥܬܝܼܪ̈ܐ ܡܬܪܓܪܓܝܼܢ ܠܡܥܼܠܒ ܠܡܣܼܟܢܐ ܥܠ ܕܚܿܙܝܢ ܕܡܼܢ ܫܩܠܛܥܢܐ ܪܘܙܝܼܢ ܦܘܼܠ̈ܚܢܝܗܘܢܿ. ܘܡܠܟܐ ܗ̄ ܘܐܠܗܐ ܐܝܟ ܐܝܿܢܐ ܕܡܿܡܠܟ ܥܠ ܟ݀ܠ. ܡܐ ܕܚܼܙܐ ܕܡܬܚܛܦ ܝܘܼܬܪܢܐ ܕܚܩܠܗ ܕܡܣܼܟܢܐ ܡܼܢ ܥܬܝܼܪܐ ܒܝܕ ܕܚܙܼܐ ܕܟܗܝܼܢܐ ܚܩܠܗ ܡܼܢ ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܿܬܐ. ܡܦܿܣ ܗܼܘ ܕܐܝܿܟܢܐ ܢܝܼܬܐ ܡܣ݀ܡܒܪܝܼܫܐ ܥܠ ܚܿܛܘ݀ܦܐ.","english":"and do not say before God, “Do not think that I have erred against God with my vows,” or say, “I have erred in that thing which I said.” Lest God be angry with you because of the words of your mouth, which in deed were not fulfilled, and all the works of your hands be destroyed. For in many dreams, by the great folly of dreams, they reveal the vanity of their visions, and the confession of what is with the poverty of the mind is not distinct from the nocturnal meditations; for both are equally worthy of the reproach of falsehood. You, fear God; you, with all these things that you have heard, be cautious and fear God, and keep his commandments. And as for the deceit of the poor, and you cast upon them that which you see, you are deceit and robbery of the poor; but afterwards you will see that retribution comes upon the robbers from God. Do not be astonished as if at a new event, and do not marvel like one who is divided over the cause of their retribution. For there is a place that is very good with the good, and the height of the world that preserves for each person his reward; and while he is above with all, he is concerned with the deceit of the deceivers. The profit of the land reveals the cause by which the rich are incited to oppress the poor, because they see that with the taking of interest their labors are increased. And the king and God, like a place that rules over all, when he sees that the profit of the field of the poor is seized by the rich, by means of which he sees that his field is weakened by divine negligence, he determines how the matter is to be settled concerning the robbery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܐ ܬܐܼܡܪ ܩܕܡ ܐܠܗܐ","severity":"info","text":"The opening phrase warns against making excuses before God for unfulfilled vows, linking speech to divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܘ̈ܕܝܝܟ","severity":"info","text":"The term 'vows' (šuwwādayk) is a key concept in Syriac ascetic and liturgical contexts, often implying solemn promises to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܠ ܡܼܢ ܐܠܗܐ","severity":"info","text":"The exhortation 'fear God' echoes Ecclesiastes 12:1 and Proverbs 1:7, common in Syriac wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܣ̈ܟܼܢܐ","severity":"info","text":"The term 'poor' (miskēnē) reflects Syriac social ethics, where care for the poor is a recurring theme in bar Salibi's commentary.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܪܡܐ ܕܥ݀ܠܡܐ","severity":"info","text":"The 'height of the world' (rāmā d-‘ālmā) parallels the concept of divine justice in Didymus the Blind's commentary on Ecclesiastes.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣ݀ܡܒܪܝܼܫܐ","severity":"caution","text":"The final word 'settled' (msambrīšā) is uncertain; the Syriac may be corrupt or a hapax, possibly meaning 'decided' or 'arranged'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܣ݀ܡܒܪܝܼܫܐ' is unclear; it may be a scribal error or a rare term for 'settled'.","The reference to 'king and God' could be a dual figure or a comparison between earthly and divine rule."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܕܪܚܿܡ ܟܣܼܦܐ ܗ̄ ܪܚ݀ܡ ܟܣܼܦܐ ܘܥܿܠܘܿܒܐ ܠܐ ܡܬܼܡܠܝܐ ܪܓܼܬܗ ܐܦܠܐ ܐܢ ܟܿܠܗܿ ܐܪܥܐ ܢܩܼܢܼܐ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܣܪܝܼܩܐܝܼܬ ܥܡܿܠܝܼܢ. ܒܣܘܓܐܐ ܕܛܒܿܬܐ ܗ̄ ܟܡܐܼ ܕܢܣܓܘܿܢ ܢܟܼܢܫܘܿܢ܆ ܒܒܘܼܣܡܐ ܕܦܘܼܢ̈ܩܐ ܡܬܼܬܢܝܼܚܝܼܢ ܘܡܬܚܡܝܼܢ ܚܝܝ̈ܗܘܢܿ ܠܚܘܼܕ ܕܫܪܟܐ ܕܝܢ ܠܐܚܪ̈ܢܐ ܕܢܐܼܟܠܘܢ ܫܒܼܩܝܼܢ. ܘܗܘܬ݀ ܟܫܝܼܪܐ. ܡܛ݀ܠ ܕܡܼܢ. ܝܘܢܝܐ ܘܡܝܢ ܠܡ ܗܢܝܿܢܐ ܠܟܫܝܼܪ̈ܐ. ܕܚܿܙܐ ܒܥܝܢ̈ܘܗܝ ܗ̄ ܡܕܡ ܝܬܝܼܪܐ ܠܐ ܗܿܘܐ ܠܗܘܢܿ ܡܼܢܟܘܼܢܫܗܘܢܿ. ܐܠܐ ܐܢ ܗ݀ܝ ܕܚܿܕܐ ܠܒܼܗܘܢܿ ܐܝܟ ܕܒܩܢܝ̈ܢܝ ܢܦܫܼܗܘܢܿ ܡܐ ܕܚܿܙܝܢ ܩܢܝܿܢܗܘܢ. ܚܠܝܐ ܫܢܼܬܐ ܠܦܠܚܐ. ܠܡܕܡܼܟ ܗ̄ ܐܦܿܠܐ ܗܝܼ ܗܿܕܐ ܕܢܚܼܕܘܢܼ ܒܥܡ̈ܠܝܗܘܢܿ ܫܒܼܝܚܐ ܡܫܡܠܝܐܝܼܬ ܠܥܬܝܼܪ̈ܐ. ܥܒܕܐ ܓܝܪ ܐܢ ܩܠܝܼܠ ܘܐܢ ܣܿܓܝܼ ܐܟܿܠ ܒܗ݀ܝ ܕܠܝܬ ܠܗ ܪܢܝܐ ܒ݀ܣܡܐ ܠܗ ܫܢܼܬܗ. ܥܬܝܼܪܐ ܓܝܪ ܡܐ ܕܡܟܿܢܫ ܐܦ ܡܪ̈ܢܝܬܗ ܥܫ̈ܢܢ. ܐܦ ܫܢܼܬܗ ܒܝܼܫ ܒܝܼܫ ܐܬܿܝܐ ܡܼܢ ܣܘܓܐܐ ܕܡܪ̈ܢܝܬܗ. ܥܘܼܬܪܐ ܕܡܬܼܢܛܪ ܠܡܪܗ ܗ̄ ܡܟܿܢܫ ܟܡܐ ܙܒܢ̈ܝܼܢ ܘܐܚܿܕ ܠܓܘ ܡܢܼܗ ܒܒܝܼܫܘܼ̄ ܣܿܓܝܐܬܐ. ܟܕ ܠܐ ܡܪܘܚ ܡܢܼܗ ܠܨܪ̈ܝܼܟܐ. ܘܐܒܿܕ ܥܘܼܬܪܐ ܗ݀ܘ ܗ̄ ܡܢܼܫܝܠܝ ܠܡ ܒܥܢܝܿܢܐ ܕܩܪܒܐ. ܐܬܢܬܼܦ ܘܐܒܼܕ ܟ݀ܠܗ. ܕܐܘܠܼܕ ܒܪܐ ܗ̄ ܘܐܦ ܒܢ̈ܝܐ ܗܘܼܘ ܠܗ ܘܠܐ ܝܼܪܬܘ ܡܕܡ ܡܼܢ ܝܪܬܘܼܬܗ. ܘܡܕܡ ܠܐ ܢ݀ܣܒ ܗ̄ ܒܗ݀ܝ ܕܟ݀ܠܡܕܡ ܕܥܡܼܠ ܘܟܢܫܼ ܢܬܼܪ ܘܢܦܼܠ ܡܼܢ ܐܝܼܕܗ ܘܐܙܠܼ ܥܪܛܠܝܐ ܐܝܟ ܕܢܦܼܩ ܡܼܢ ܟܪܣ ܐܡܗ. ܒܟ݀ܠ ܕܥ݀ܡܠ ܠܪܘܼܚܐ ܗ̄ ܘܡܿܢܐ ܗܢܝܿܢܐ ܕܐܙܿܠ ܐܢܫ ܟܕ ܥܪܛܠܝ ܘܡܕܡ ܠܐ ܢ݀ܣܒ ܡܼܢ ܥܡ̈ܠܘ̄. ܒܚܫܘܼܟܐ ܐܙܿܠ ܗ̄ ܐܦ ܝܘܡ̈ܬܗ ܠܡ ܒܕܘܼܘ̈ܢܐ ܘܒܐܘܼܠ̈ܨܢܐ ܕܥܩ̈ܬܐ ܐܝܟ ܗ݀ܘ ܕܒܚܫܘܟܐ ܡܕܿܒܪ.","english":"who loves silver—he loves silver, and his desire for profit is never satisfied, even if the whole earth were a single field of this vanity, he would labor in vain. By the abundance of good things, as they increase, so they toil; by the fragrance of dishes, their lives are prolonged and preserved only for themselves, while for others who eat they leave nothing. And he was prudent, because what? Joy and what? Life for the prudent. For he who sees with his eyes something excessive, it was not for them to toil, but rather that one thing for their heart, as if in their own eyes when they see their own eye. Sweet is the hour for the laborer. To sleep is not even this, that they rejoice in their labors, fully satisfied for the rich. For the servant, whether little or much, eats in this that he has no care for his hour. For the rich man, when he toils, even his possessions are troubled, and his hour comes badly from the abundance of his possessions. Wealth that is stored up for its owner—he toils many times and takes within himself from it in many evils, while not releasing from it to the needy, and that wealth is lost, which leads him to the need of war. He is troubled and loses everything. For he begets a son, and even sons were for him, and they inherited nothing from his inheritance. And he takes nothing in this, that everything he labored and toiled, he gathered and fell from his hand and went naked, as he came from his mother's womb. In all that he labored for the spirit, and what life goes to fire, naked, and takes nothing with his labors. In darkness he goes, even his days are not in joys and in the afflictions of sorrow, like one who is led in darkness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܣܼܦܐ","severity":"info","text":"The Syriac ܟܣܼܦܐ can mean both 'silver' and 'money'; Bar Salibi plays on the double sense to link greed with the literal metal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 5:10","severity":"info","text":"The phrase 'he who loves silver' echoes Eccl 5:10 (Peshitta), where the love of money is tied to vanity; Bar Salibi expands the verse into a moral exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܪܛܠܝܐ","severity":"info","text":"The image of going 'naked' (ܥܪܛܠܝܐ) from the womb to the grave is a common ascetic trope in Syriac literature, emphasizing the futility of earthly accumulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܚܫܘܼܟܐ ܐܙܿܠ","severity":"info","text":"The motif of being 'led in darkness' parallels Didymus the Blind's commentary on Ecclesiastes, where the unwise are described as walking in spiritual darkness.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":["Didymus the Blind"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct admonition to a narrative exemplum contrasting the prudent laborer with the troubled rich man, a common homiletic structure in Bar Salibi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛ݀ܠ ܕܡܼܢ","severity":"caution","text":"The phrase ܡܛ݀ܠ ܕܡܼܢ ('because what?') is elliptical; the Syriac may be corrupt or laconic, and the English draft's rendering as a rhetorical question is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܟܣܼܦܐ is ambiguous between 'silver' and 'money'; the commentary likely intends both.","The phrase ܡܛ݀ܠ ܕܡܼܢ is syntactically unclear; it may be a scribal error or a deliberate rhetorical break."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܗܿܢܐ ܡܕܡ ܕܚܙܝܿܬ ܠܛܘܼܒܐ ܐܫܘܝܿܬ ܠܗ݀ܘ ܕܒܙܕܩܐ ܡܬܼܚܫܚ ܒܢܟܼ̈ܣܘ̄\nܘܗܿܟܐ ܡܘܗܒܬܐ ܗܿܝ ܕܐܠܗܐ ܕܐܢܫ ܢܫܬܼܠܛ ܥܠ ܥܘܼܬܪܗ ܘܢܦܪܼܢܣ ܒܗ ܠܡܣ̈ܟܼܢܐ ܐܦ ܠܚܝ̈ܘܗܝ ܠܗ݀ܘ ܕܗ݀ܟܢ ܫܟܝܼܚܐ ܚܕܘܼܬܐ ܡܼܢ ܥܡ̈ܠܘܗܝ. ܡܛ݀ܠ ܕܠܘ ܣܿܓܝ ܢܥܼܗܕ ܗ̄ ܐܦܿܠܐ ܐܝܿܢܐ ܕܗܿܢܘ ܕܘܼܒܪܗ ܢ݀ܦܠ ܒܥܿܩܬܐ ܘܒܕܘܼܘ̈ܢܐ ܗ̄ ܠܘ ܣܿܓܝ ܢܼܗܘܐ ܒܕܘܼܘ̈ܢܐ ܝܬܝܼܪܐܝܼܬ ܕܢ݀ܛܪ ܡܿܢ ܥܘܼܗܕܢܐ. ܬܘܼܒ ܡܛ݀ܠ ܕܠܘ ܣܿܓܝܼ ܗ̄ ܐܦܿܠܐ ܡܿܢ ܕܗܿܢܐ ܕܘܼܒܪܐ ܕܬܩܼܢܘܼܬܐ ܠܒܝܼܟ. ܐܬܿܝܐ ܥܠ ܒܿܠܗ ܕܢܥܼܗܕ ܕܠܡܼܐ ܝܿܪܟܝܼܢ ܚܫ̈ܘܗܝ. ܘܡܼܢ ܥܘܼܗܕܢܐ ܗܿܢܐ ܩ݀ܦܣ ܐܝܼܕܗ܆ ܡܼܢ ܕܠܡܦܼܪܢܣܘܼ ܥܘܼܬܪܗ܀ ܩܦ̄ ܘ܆ ܐܝܼܬ ܒܝܼܫܬܐ ܕܚܙܝܿܬ ܗ̄ ܐܝܟ ܗ݀ܘ ܕܗܘܼ ܗܼܘܐ ܚܙܝܗܿ. ܓܒܪܐ ܕܢܬܼܠ ܠܗ ܐܠܗܐ ܥܘܼܬܪܐ ܗ̄ ܐܝܼܬ ܐܢܫ ܕܩܒܼܠ ܡܼܢ ܐܠܗܐ ܥܘܼܬܪܐ ܘܠܐ ܚܣܝܼܪ ܡܕܡ ܡܼܢ ܛܒ̈ܬܐ ܕܥ݀ܠܡܐ ܘܗܿܢܐ ܡܼܢ ܣܘܓܐܐ ܕܪܓܬ݀ ܥܘܼܬܪܐ ܠܐ ܡܿܪܘܚ ܐܦܿܠܐ ܠܢܦܫܼܗ. ܘܠܐ ܐܫܼܠܛܗ ܗ̄ ܗܿܢܐ ܓܝܪ ܡܼܢ ܐܠܗܐ ܐܫܬܼܒܩ ܘܥܠܗ݀ܝ ܠܐ ܡܦܿܪܢܣ ܒܡܕܡ ܕܟܢܫܼ. ܓܒܪ ܢܘܼܟܪܝ ܗ̄ ܐܢܫܐ ܢܘܼܟܪܝܐ ܕܠܐ ܩܪܝܼܒ ܠܗ ܡܬܼܒܣܡ ܒܥܘܼܬܪܗ. ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܗܿܕܐ ܣܪܝܼܩܘܼ ܕܡܠܝܐ ܬܥܿܫܐ. ܕܟܕ ܥܬܝܼܪ ܠܐ ܡܿܪܘܚ ܐ݀ܦܠܐ ܠܢܦܼܫܗ. ܐܢ ܢܩܠܼܕ ܓܒܪܐ ܡܐܐ. ܠܐ ܬܗܼܘܐ ܠܗ ܗ̄ ܡܫܐܠܼܢܐܝܼܬ ܘܠܐ ܕܬܬܼܩܪܐ ܗ̄ ܕܗܿܘܝܐ ܠܗ ܩܒܪܘܼܬܐ. ܒܪܡ ܐܝܿܢܐ ܕܗܿܟܢܐ ܗܿܘ ܐܡܿܪ ܐܢܼܐ ܕܛܒܿ ܗܼܘ ܡܢܼ̈ ܚܝܛܐ. ܘܐܠܘܼ ܚܝܼܐ ܐܠܦ ܫ̈ܢܝܼܢ. ܐܙܿܠ ܟܘܼܠܐ ܗ̄ ܘܢܗܼܘܐ ܠܡ ܕܠܐ ܥܦܼܐ ܕܐܿܠܦ ܫܢ̈ܝܼܢ ܚܝ̈ܘ̄ ܢܬܡܼܬܚܘܢ܆ ܐܝܿܕܐ ܕܐܦܿܠܐ ܠܚܕ ܡܼܢ ܐܢܫ̈ܝܼܢ ܗܘܼܬ. ܡܿܢܐ ܝܘܼܬܪܢܐ ܐܝܼܬ ܠܗ ܡܼܢ ܣܓܪܐ ܕܚܝܘܗܝ ܕܛܒܿܬܐ ܠܐ ܚܼܙܐ. ܐܠܐ ܟܕ ܡܠܐܼ ܥܩ̈ܬܐ ܘܬܢܼܚ̈ܬܐ ܣܓܝ̈ܐܬܐ.","english":"This thing which you have seen as good, you have equated to that which is rightly needed in his expenses. And this gift is that which God gave to a man who rules over his wealth and distributes it to the poor, even to his own life, to him who is thus found joy with his labors. Because he does not think much, nor is there a way that his conduct falls into distress and sorrows; he does not become much in sorrows, especially that which preserves with remembrance. Again, because he is not much, nor with this conduct of righteousness to you, it comes upon his mind that he thinks, lest his pains be prolonged. And with this remembrance he restrains his hand, from distributing his wealth. Qoph and Waw: There is an evil which you have seen, as that which was its sight. A man to whom God gave wealth—there is a man who received from God wealth, and nothing is lacking from the good things of the world, and this with the abundance of the desire for wealth does not enjoy even himself. And it did not give him power, for this with God was left, and over him he does not distribute anything that he has. A man who is rich—a rich man who does not approach to be delighted in his wealth. This vanity is this emptiness which is full of affliction. That when he is rich, he does not enjoy even himself. If a man should gain a hundred, it will not be for him a matter of request, nor will it be called that it becomes for him a burial. However, there is a way that thus he says, I come that good is with the living. And if he lives a thousand years, all goes and becomes for him that which does not suffice that a thousand years of life be extended—a hand that was not even for one of the men. What profit is there for him from the abundance of his life, who does not see good? But when he is filled with many distresses and afflictions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܦ̄ ܘ܆","severity":"info","text":"The Syriac letters Qoph and Waw mark a new section, likely a structural division in the commentary corresponding to a verse or thematic unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܢ ܢܩܠܼܕ ܓܒܪܐ ܡܐܐ","severity":"info","text":"The phrase 'If a man should gain a hundred' echoes Ecclesiastes 6:3 (Peshitta), where the futility of wealth accumulation is discussed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܘܼ ܚܝܼܐ ܐܠܦ ܫ̈ܢܝܼܢ","severity":"info","text":"The reference to living a thousand years is a hyperbolic trope in wisdom literature, emphasizing the vanity of extended life without enjoyment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦ̄ ܘ܆","severity":"info","text":"The marker Qoph and Waw divides the passage into two parts: first, the prudent man who distributes wealth; second, the rich man who hoards and suffers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܿܢܐ ܡܕܡ ܕܚܙܝܿܬ ܠܛܘܼܒܐ","severity":"caution","text":"The phrase 'this thing which you have seen as good' is ambiguous: it may refer to a preceding example of wealth or to a general principle, and the commentary's referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this thing' in the opening line is unclear; it may refer to a specific example of wealth or a general concept from the preceding passage.","The phrase 'a hand that was not even for one of the men' is obscure; it may be a textual corruption or a metaphorical expression of futility."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܒܝܕ ܡܿܘܬܐ ܡܬܼܕܒܪ ܘܛܒܿ ܡܼܢ ܗܿܢܐ ܚܝܛܐ ܕܠܓܼܡܪ ܢܣܝܿܢܐ ܕܛܒܿܬܐ ܘܕܒܝܼܫܬܐ ܠܐ ܢܣܼܒ. ܟ݀ܠ ܕܥܡܿܠ ܐܡܢܫܐ ܒܦܘܼܡܗ ܗ̄ ܗ݀ܝ ܕܒܦܘܼܡܗ ܗܿܕܐ ܗܿܝ ܕܡܕܡ ܠܡ ܕܐܟܿܠ ܗ̄ ܚܫܚܼܬܐ ܕܣܘܼܢܩܢܗ. ܟܡܐ ܠܡ ܕܐܢܫ ܢܣܼܓܐ ܢܟܢܼܫ ܝܘܼܬܪܢܗ ܚܫܚܼܬܐ ܒܠܚܘܼܕ ܐܢܕܝܢ ܐܦ ܡܼܢ ܗ݀ܕܐ ܢܓܠܼܘܿܙ ܢܦܫܼܗ ܡܿܢܐ ܝܘܼܬܪܢܐ ܢܗܼܘܐ ܡܼܢ ܚܝ̈ܐ ܕܡܿܠܝܢܼ ܬܥܿܫܐ. ܡܛ݀ ܕܐܝܼܬ ܝܘܼܬܪܢܐ ܠܚܟܝܼܡܐ ܗ̄ ܡܛ݀ܠ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܡܝܬܼܪ ܗܼܘ ܚܟܝܼܡܐ ܡܼܢ ܣܟܠܐ. ܥܕܡܐ ܠܗܿܪܟܐ ܥܠ ܥܬܝܼܪ̈ܐ ܡܠܠ ܡܼܢ ܗܿܪܟܐ ܡܫܿܪܐ ܕܢܐܼܡܪ ܒܥܠ ܡܣ̈ܟܼܢܐ. ܝ݀ܕܥ ܠܡܐܼܙܠ ܗ̄ ܐ݀ܦܢ ܒܡܣܼܟܢܘܼܬܐ ܢ݀ܦܠ ܚܟܝܼܡܐ ܐܠܐ ܝܿܕܥ ܕܐܝܿܟܢ ܙ݀ܕܩ ܠܗ ܠܡܬܼܚܫܚܘܼ ܒܚ̈ܝܐ ܗܿܠܝܢ ܕܒܝܕ ܝܼܕܥܬܐ ܡܫܼܟܚ ܦܘܼܪ̈ܣܐ ܣܓ̈ܝܐܐ ܠܡܐܼܣܝܘܼ ܡܣܟܢܘܼܬܗ. ܛ݀ܒ ܚܙܼܘܐ ܕܥܝ̈ܢܐ ܗ̄ ܚܙܼܘܐ ܕܥܝ̈ܢܐ ܩܿܪܐ ܠܐܝܿܠܝܢ ܕܫܒܝܼܚܝܼܢ ܩܕܡܝܢ. ܕܗܼܢܝܢ ܗܼܘ ܐܦ ܚܿܙܐ. ܡܝܬܪܐ ܠܡ ܒܥܝ̈ܢܝ ܚܟܝܼܡܐ ܚܫܚܼܬܐ ܕܣܘܼܢܩܢܗ ܡܼܢ ܥܘܼܬܪܐ ܕܡܿܠܐܼ ܬܥ̈ܫܐ ܘܕܘܼܘ̈ܢܐ. ܘܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܡܦܿܣ ܚܟܝܼܡܐ ܒܚܟܼܡܬܗ ܕܟ݀ܠܗܝܢ ܗܿܠܝܢ ܕܝܬܝܼܪ̈ܢ ܡܼܢ ܚܫܚܼܬܐ ܣܪ̈ܝܼܩܬܐ ܐܢܝܢ ܘܕܠܐ ܚܫܚܘܼ. ܛܘܼܪܦܐ ܕܢܦܼܫܐ ܗ̄ ܛܘܼܪܦܐ ܐܡܿܪ ܗܿܢܐ ܟܬܒܐ ܕܐܢܫ ܗܿܘܐ ܦ݀ܗܐ ܒܚܘܼܫ̈ܒܘܗܝ ܠܟܼܐ ܘܠܟܼܐ ܟܕ ܡܬܼܢܬܦ ܠܪ̈ܓܝܓܬܐ ܒܝܼܫ̈ܬܐ. ܠܗ݀ܕܐ ܓܝܪ\nܩ݀ܪܐ ܬܘܼܒ ܗܠܟܼܬܐ ܕܢܦܼܫܐ. ܡܕܡ ܕܗܘܼܐ ܗ̄ ܗ݀ܝ ܕܡܼܢ ܩܕܝܼܡ ܬܬܚܼܝܕܝ ܠܗ݀ܝ ܕܐܬܩܼܪܝܼ ܫܡܗ. ܐܡܿܪ ܕܟ݀ܠܗܝܢ ܐܝܿܠܝܢ ܕܗܘܼ̈ܝ ܩܕܡ ܕܢܗܼܘ̈ܝܢ ܝܕܝܼ̈ܥܢ ܠܐܠܗܐ. ܗ݀ܝ ܓܝܪ ܕܡܼܢ ܩܕܝܼܡ ܗ݀ܕܐ ܡܘܕܥܐ. ܕܡܼܢ ܩܕܡ ܕܠܐ ܢܗܼܘ̈ܝܢ. ܗ݀ܝ ܕܐܬܼܩܪܝܼ ܫܡܗ ܗ̄ ܕܝܼܕܝܼܥ ܠܐܠܗܐ ܚܬܝܼܬܐܝܼܬ.","english":"by death it is managed, and good is this thread that does not receive the full measure of good and evil. All that a man labors, he tastes in his mouth; that which is in his mouth is that which he eats, the need of his stomach. How much a man increases, he diminishes his surplus, need alone; he also, with this, strips his soul of the surplus that would be with the life that fills the treasury. Because there is surplus for the wise, it is on account of these that the wise is superior to the fool. Up to this point he spoke about the rich; from here he begins to speak about the poor. He knows how to go even in poverty, and the wise falls, but he knows how it is fitting for him to be provided for in this life, that through knowledge he can find many means to heal his poverty. \"Good sight of the eyes\" he calls those who are glorious before them, that he also sees. The wise man prefers the need of his stomach over the wealth that fills treasuries and possessions. And this vanity the wise man dissolves through his wisdom, that all these things that are surplus beyond need are vain and unnecessary. \"The leaf of the soul\" he calls this book, that a man becomes a fool in his thoughts here and there while being troubled by evil desires. For this he again calls \"the course of the soul.\" That which was is that which from the beginning is united to that which its name was called. He says that all those things that happen before they happen are known to God. For that which is from the beginning, this indicates that which before it was not. That which its name was called is that which is known to God certainly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܪܦܐ ܕܢܦܼܫܐ","severity":"info","text":"The phrase 'leaf of the soul' (ṭurpā d-nafšā) is a rare metaphor in Syriac exegesis, possibly denoting a fleeting or superficial aspect of the soul, here applied to the book of Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܠܟܼܬܐ ܕܢܦܼܫܐ","severity":"info","text":"The term 'course of the soul' (halkāṯā d-nafšā) echoes a philosophical or ascetic concept of the soul's journey or conduct, possibly influenced by Greek patristic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The distinction between the wise and the fool, and the emphasis on knowledge as a means to overcome poverty, reflects a common theme in Syriac wisdom literature, possibly drawing on earlier Greek commentaries such as that of Didymus the Blind.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage marks a structural shift: 'Up to this point he spoke about the rich; from here he begins to speak about the poor,' indicating a clear thematic division in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes","severity":"info","text":"The phrase 'good sight of the eyes' likely alludes to Ecclesiastes 1:8 or similar verses, though the exact reference is not explicit; the commentary interprets it as referring to those who are 'glorious before them.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt phrases (e.g., 'ܡܿܘܬܐ ܡܬܼܕܒܪ' and 'ܚܝܛܐ'), which may affect the interpretation of the opening lines; the English draft reflects a conjectural reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by death it is managed' (ܒܝܕ ܡܿܘܬܐ ܡܬܼܕܒܪ) is syntactically unclear; it may refer to the management of wealth or life in the face of death.","The term 'thread' (ܚܝܛܐ) is ambiguous, possibly a metaphor for life or fate, but the exact referent is uncertain."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܘܐܬܝܼܕܥ ܕܗܘܼܘ ܒܪܢܫܐ ܗ̄ ܐܦ ܟ݀ܠ ܚܕ ܚܕ ܡܼܢ ܒܢܝ̈ܢܫܐ ܡܼܢ ܩܕܡ ܕܠܐ ܢܐܼܬܐ ܠܗܘܝܐ ܝܼܕܝܼܥ ܗܼܘ ܠܘܿܬܗ. ܕܐܝܿܟܢ ܥܬܝܼܕ ܠܡܗܼܘܐ. ܐܢ ܒܥܘܼܬܪܐ ܘܐܢ ܒܡܣܼܟܢܘܼܬܐ. ܠܐ ܡܫܼܟܚ ܠܡܼܕܢ ܗ̄ ܡܦ݀ܣ ܗܼܘ ܠܡ ܡܼܢ ܩܕܡ ܕܠܐ ܢܥܼܒܕܝܼܘܗܝ ܕܒܐܝܼܠܝܢ ܫܿܪܟ ܘܦܫܝܼܩ ܠܗ ܕܠܡܣܼܟܢܐ ܢܥܼܒܕ ܥܬܝܼܪܐ ܐܢ ܨܿܒܐ ܘܐܢ ܗܿܟܢܐ ܐܝܼܝܗܿ ܗ݀ܕܐ ܙܕܿܩ ܡܟܝܼܠ ܕܢܣܿܝܒܪ ܐܝܿܠܝܢ ܕܥܪ̈ܨܢ ܘܠܐ ܙ݀ܕܩ ܕܕܘܢܼ ܘܢܥܕܘܼܠ ܠܗ݀ܘ ܕܬܩܝܼܦ ܘܚܣܝܼܢ ܡܢܼܗ. ܐܝܼܬ ܦܬܓܡܼ̈ܐ ܣܓܝ̈ܐܐ ܗ̄ ܦܩܿܚܐ ܕܗ݀ܠܝܢ ܕܡܼܢ ܠܥܼܠ ܢܬܼܪܥܐ ܡܣܼܟܢܐ ܚܟܝܼܡܐ ܘܕܠܐ ܢܬܚܼܫܚ ܒܦܬܓܡ̈ܐ ܣܪ̈ܝܼܩܐ. ܡܿܢܐ ܝܘܼܬܪܢܐ ܐܝܼܬ ܗ̄ ܡܼܢ ܡ̈ܠܼܐ ܕܠܐ ܚܫ̈ܚܢ. ܘܕܡܬܼܥܕܠ ܒܨܒܘ̈ܬܗ ܕܗܿܢܐ ܥ݀ܠܡܐ ܐܝܟ ܗ݀ܘ ܕܠܘ ܫܦܝܼܪ ܡܬܼܕܒܪ̈ܢ. ܩܦ̄ ܙܙ܆ ܘܡܿܢܘܼ ܝܿܕܥ ܡܿܢܐ ܗ̄ ܡܼܢ ܐܝܿܟܐ ܓܠܝܐ ܕܦܩ݀ܚ ܠܒܪܢܫܐ ܥܘܼܬܪܢܐ. ܡܢܝܿܢ ܚܝܘ̈ܗܝ ܐܝܟ ܛܠܠܐ ܗ̄ ܐܦܿܠܐ ܒܚܕܐ ܦܪܝܼܫܝܼܢ ܚܝ̈ܝܗܘܢ ܘܡܼܢ ܫܝܠܝ ܡܫܼܬܪܝܢ. ܒܗܿܠܝܢ ܡܿܫܪܪ ܠܪܥܝܿܢܐ ܕܡܣ̈ܟܼܢܐ ܕܠܐ ܢܪܼܛܢܘܢܼ. ܛ݀ܒ ܫܡܼܐ ܠܕܘܼܟܪܢܐ ܩ݀ܪܐ. ܘܡܫܝܼܚܐ ܠܟܗܝܼܢܘܼܬܐ ܕܥܘܼܡܪܐ ܘܐܡܿܪ ܕܡܝܬܪ ܡܣܟܼܢܐ ܕܫ݀ܒܩ ܠܕܒ݀ܬܪܗ ܕܘܼܟܪܢܐ ܛܒܿܐ ܕܕܘܼܒܪ̈ܘܗܝ ܡܝܬܪ̈ܐ ܛ݀ܒ ܡܼܢ ܟܗܝܼܢܘܼܬܐ ܕܥܘܼܡܪܐ ܗܿܢܐ܆ ܘܝܘܡܐ ܕܡܿܘܬܐ ܗ̄ ܘܡܝܬܼܪ ܡܿܘܬܐ ܗ݀ܘ ܕܐܝܼܬ ܠܗ ܕܘܼܟܪܢܐ ܛܿܒܐ ܡܼܢ ܡܘܠܕܐ ܕܥܬܝܼܪܐ ܣܟܼܠܐ܆ ܥܘܼܢܕܢܗ ܕܗ݀ܘ ܡܿܠܐܼ ܩܘܼ̈ܠܣܐ. ܘܡܘܠܕܐ ܕܣܟܠܐ. ܫܘܼܪܝܐ ܐܝܼܬܘܗܝ ܕܒܝܼܫ̈ܬܐ. ܛ݀ܒ ܠܡܐܼܙܠ ܠܒܝܬ ܒ݀ܟܐ ܗ̄ ܘܐܝܿܢܐ ܕܐܝܼܬ ܠܗ ܫܡܐ ܐܘܿܟܝܼܬ ܕܘܼܟܪܢܐ ܛܒܿܐ ܪܚܝܼܡܐ ܥܠܘܗܝ ܕܢܐܼܙܠ ܠܘܿܬ ܐܝܿܠܝܢ ܕܒ݀ܟܝܢ ܐܝܟ ܕܠܒܘܼܝܐܝܗܘܢܿ ܝܬܝܼܪ ܡܼܢ ܕܢܬܼܩܪܒ ܠܘܿܬ ܐܝܿܠܝܢ ܕܐܝܬܝܗܘܢܿ ܒܦܘܼܢ̈ܩܐ.","english":"And it is known that man, even each one, is from evil deeds, before he comes into being, it is known to him what he is to become, whether in wealth or in poverty. He is not able to know the limit of what he will do before he does it, for the rest is easy for him: to become poor, the rich man does, whether he wills or not, thus it is. Therefore it is fitting that he bear with those who are poor, and it is not fitting that he judge and condemn the one who is strong and more powerful than he. There are many proverbs, the interpretation of which is that which is above the door: the poor man becomes wise, and he does not need empty proverbs. What profit is there in words that are not needed? And that he is judged according to his will in this world, as if it were not well governed. Qaf, Zain: And how does he know what is revealed, that wealth profits man? His life passes like a shadow; even in one moment their lives are not distinguished, and what is at rest is disturbed. In these things he establishes the opinion that the poor do not err. Good name calls to remembrance, and Christ to the weariness of this life, and he says that better is the poor man who leaves behind him a good remembrance of his excellent conduct than the weariness of this life, and the day of death, and better is death that has a good remembrance than the birth of a rich fool. The end of that one is praise, and the birth of a fool is the beginning of evils. It is good to go to the house of mourning, and the place that has a name, that is, a good remembrance, is beloved over him who goes to those who mourn, as if it were better for them than to approach those who are in feasts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦ̄ ܙܙ","severity":"info","text":"The Syriac letters Qaf and Zain mark a new section, likely a verse or thematic division within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܣ̈ܟܼܢܐ","severity":"info","text":"The plural noun ܡܣ̈ܟܼܢܐ (poor ones) is a key term in this passage, contrasting with ܥܬܝܼܪܐ (rich man) and reflecting the commentary's focus on poverty and wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܒ ܫܡܼܐ ܠܕܘܼܟܪܢܐ ܩ݀ܪܐ","severity":"info","text":"The phrase 'Good name calls to remembrance' echoes Ecclesiastes 7:1 (a good name is better than good oil), a common theme in the biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܒ݀ܟܐ","severity":"info","text":"The 'house of mourning' (ܒܝܬ ܒ݀ܟܐ) reflects Syriac Christian funeral practices, where visiting mourners was a virtuous act, contrasted with feasts (ܦܘܼܢ̈ܩܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܫܝܼܚܐ ܠܟܗܝܼܢܘܼܬܐ ܕܥܘܼܡܪܐ","severity":"info","text":"The reference to 'Christ to the weariness of this life' parallels ascetic themes in Syriac literature, e.g., Ephrem's hymns on the transience of worldly life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܼܢ ܫܝܠܝ ܡܫܼܬܪܝܢ","severity":"caution","text":"The phrase 'what is at rest is disturbed' is ambiguous; it may refer to the instability of life or a textual corruption. The English draft interprets it as a paradox of rest and disturbance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'what is at rest is disturbed' (ܘܡܼܢ ܫܝܠܝ ܡܫܼܬܪܝܢ) could be a scribal error or a deliberate paradox; the reading taken follows the English draft's sense of life's instability.","The identity of 'the one who is strong and more powerful' (ܠܗ݀ܘ ܕܬܩܝܼܦ ܘܚܣܝܼܢ ܡܢܼܗ) is unclear—possibly a rich man or a ruler; the commentary does not specify."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܗܿܕܐ ܗܿܝ ܚܪܬܐ ܗ̄ ܡܬܼܚܫܒ ܕܗܿܕܐ ܡܝܬܪ ܕܢܝܼܩܪ ܠܥܢܝܼܕܐ ܒܝܘܿܡ ܡܿܘܬܗ ܡܛ݀ܠ ܕܠܝܬ ܬܘܼܒ ܙܒܢܼܐ ܐܚܪܢܐ ܕܒܗ ܢܬܼܝܩܪ ܡܝܼܬܐ. ܘܕܚܝ ܝ݀ܗܒ ܗ̄ ܗ݀ܘ ܕܝܢ ܕܚܝ ܐܢܗܘܼ ܕܡܬܼܒܨܪ ܐܝܼܩܪܗ ܡܨܝܐ ܕܒܙܒܼܢܐ ܐܚܪܢܐ ܢܩܒܼܠܝܼܘ ܠܐܝܼܩܪܐ. ܟܕ ܛܒܿܬܐ ܠܐܝܼܩܪܐ ܩ݀ܪܐ. ܛ݀ܒ ܪܘܓܙܐ ܡܼܢ. ܢܛܐܒ ܠܒܼܐ ܗ̄ ܡܓܝܼܠ ܓܝܪ ܪܘܓܙܐ ܫ݀ܕܐ ܡܢܼܗ. ܐܦ ܢܟܼܠܐ. ܘܓܒܝܐ ܗܿܝ ܠܗ: ܕܒܚܡܼܬܐ ܢܘܕܥ ܪܥܝܿܢܗ ܝܬܝܼܪ ܡܼܢ ܕܢܩܢܼܐ ܬܪܥܝܼܬܐ ܕܡܠܝܐ ܒܝܼܫܘܼܬܐ. ܟܕ ܡܚܿܙܐ ܐܦ̈ܐ ܕܦܨܝܚܘܼܬܐ. ܐܝܿܟܢܐ ܕܢܛܥܐ ܠܚܙܝܘ̈ܗܝ܆ ܨܚܚܐ ܕܐܪܒܥܐ ܠܒܼܐ ܕܚܟܝܼ̈ܡܐ ܒܝܬ ܐܒܼܠܐ ܗ̄ ܐܡܿܪ ܕܚܟܝܼܡܐ ܡܣܼܟܢܐ ܡܬܚܼܦܛ ܕܢܐܙܠ ܐܡܝܼܢܐܝܼܬ ܨܝܕ ܐܝܿܠܝܢ ܕܐܒܝܼܠܝܼܢ ܕܢܬܼܠ ܡܼܢ ܬܚܘܝܼܬܐ ܕܚܟܡܼܬܗ ܒܝܕ ܒܘܼܝܿܐܐ ܕܡܩܿܪܒ ܠܚܫܝ̈ܗܘܢ. ܠܒܐ ܕܣܟܼ̈ܠܐ ܗ̄ ܣܟܼܠܐ ܕܝܢ ܨܝܕ ܪ̈ܓܝܓܬܐ ܕܡܠܐ ܙܒܢܐ\nܚܦܝܼܛ ܠܡܐܼܙܠ ܘܢܒܥܼܐ. ܛ݀ܒ ܠܡܫܼܡܥ ܗ̄ ܡܝܬܪܐ ܕܢܬܼܬܦܝܼܣ ܠܟܐܬܐ ܕܚܟܝܼ̈ܡܐ ܒܗ݀ܝ ܕܐܝܼܬ ܒܗܿ ܝܘܼܬܪܢܐ ܝܬܝܼܪ ܡܼܢ ܕܢܫܼܡܥ ܐܢܫ. ܩ݀ܠ ܣܟܼ̈ܠܐ ܕܥܿܢܝܢܼ ܒܙܡܪܐ. ܐܝܟ ܩ݀ܠܐ ܕܢܘܼܒ̈ܐ ܬܚܝܬ ܩܕܣܐ ܗ̄ ܒܗ݀ܕܐ ܬܚܘܝܼܬܐ ܡܚܿܘܐ. ܣܘܼܓܦܢܐ ܕܡܼܢ ܪ̈ܓܝܓܬܐ ܓܘܼܚܟܐ ܓܝܪ ܕܣܟܼ̈ܠܐ ܫܘܼܘܕܥܐ ܗܿܘ ܓܠܝܼܠܐ ܕܐܒܕܢܐ ܕܡܿܕܪܟ ܠܗܘܢܿ. ܘܗܿܐ ܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܓܘܼܚܟܐ ܕܝܼܠܗܘܢܿ ܘܙܡܿܪܗܘܢܿ ܣܪܝܼܩ ܗܘܼ. ܡܛ݀ܠ ܕܠܝܬ ܝܘܼܬܪܢ ܒܚܕܘܼܬܗܘܢܿ. ܣܪܝܼܩ ܗܼܘ. ܡ݀ܛܠ ܕܠܝܬ ܝܘܼܬܪܢ ܒܚܕܘܼܬܗܘܢܿ. ܒܗܿܠܝܢ ܡܿܬܝܢ ܠܡܣ̈ܟܼܢܐ ܕܢܣܝܼܒܪܘܢܼ ܚܠܝܼܨܐܝܬ ܛܘܼܪ̈ܦܐ ܕܨܪܝܼܟܘܼܬܐ. ܡܛܠ ܕܥܫܘܼܩܝܐ ܗ̄ ܥܫܘܼܩܝܐ ܩܿܪܐ ܠܐܝܿܠܝܢ ܕܕܠܐ ܒܙܕܩܼܐ ܡܣܼܬܥܪ̈ܢ ܠܘܿܬ ܐܢܫ.","english":"This is the end that is considered, that this honor is better for the deceased on the day of his death, because there is no other time in which the dead is honored. And the living gives that which the living, who is diminished in his honor, is able to receive honor at another time. When he calls good things honor. Good anger is better. A good heart is joyful, for anger casts out from it. Also all. And it is chosen for him: that in anger he knows his thought more than what the thought of one full of wickedness does. When he shows faces of joy. How he deceives his beholders. The laughter of the heart of the wise in the house of mourning is what the wise man says: the prudent man hastens to go quietly to those who are in mourning, that he may show the proof of his wisdom by means of the consolation he offers to their sorrows. The heart of fools is foolish. The fool, however, goes after the desires that fill the time, eager to go and seek. Good to hear is the advantage of being joined to the company of the wise, in that there is more benefit in it than what a man hears. The voice of fools who are occupied with song. Like the sound of thorns under a pot is what this illustration shows. The agitation of what desires? Laughter, for the laughter of fools is a sign of the frivolity of the destruction that overtakes them. And behold, even this is vanity: their laughter and their song are empty. Because there is no benefit in their joy. It is empty. Because there is no benefit in their joy. To these come the prudent who have firmly endured the leaves of necessity. Because distress calls distress to those who without right are stirred up against a man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܒ ܪܘܓܙܐ ܡܼܥ","severity":"info","text":"The phrase 'Good anger is better' is a compressed moral maxim. Bar Salibi contrasts righteous indignation with the empty laughter of fools, a theme developed through the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܟܝܼ̈ܡܐ","severity":"info","text":"The term 'wise' (plural) is a key category in Bar Salibi's commentary, denoting those who respond to mourning with quiet consolation, as opposed to 'fools' (ܣܟܼ̈ܠܐ) who pursue transient pleasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܒܼܠܐ","severity":"info","text":"The word 'vanity' (ܗܒܼܠܐ) directly echoes Ecclesiastes 1:2, the leitmotif of the biblical book. Bar Salibi applies it here to the laughter and song of fools, reinforcing the commentary's exegetical focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܐܒܼܠܐ","severity":"info","text":"The 'house of mourning' (ܒܝܬ ܐܒܼܠܐ) reflects Syriac Christian funerary practice, where the wise offer consolation. This social context underlies Bar Salibi's moral contrast between prudent and foolish behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܩ݀ܠܐ ܕܢܘܼܒ̈ܐ ܬܚܝܬ ܩܕܣܐ","severity":"info","text":"The simile 'like the sound of thorns under a pot' is a proverbial image of empty noise, paralleling similar imagery in Syriac wisdom literature (e.g., the Book of Proverbs) to illustrate the futility of fools' songs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܿܐ ܐܦ ܗܿܢܐ ܗܒܼܠܐ","severity":"caution","text":"The repetition of 'their joy is empty' (twice in the Syriac) may be a scribal dittography or an intentional rhetorical emphasis. The English draft reproduces the repetition, but the original's redundancy is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Also all' (ܐܦ ܢܟܼܠܐ) is syntactically unclear; it may be a fragment or a scribal error.","The clause 'Good anger is better' could be read as a general maxim or as a specific reference to the wise man's anger in mourning contexts."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܐܦ ܓܝܪ ܠܚܟܝܼ̈ܡܐ ܠܡ ܡܨܝ̈ܢ ܨܒܘ̈ܬܐ ܕܐܝܟ ܗܿܠܝܢ ܠܡܙܼܥܙܥܘܼ ܐܝܿܟܢܐ ܕܡܼܢ ܟܫܼ̈ܠܐ ܣܓܝ̈ܐܐ ܢܡܘܼܛܘܢܼ ܡܼܢ ܡܫܪܪܘܼܬܗܘܢܿ. ܛ݀ܒܐ ܗܿܝ ܐܡܚܪܝܬܗ ܕܦܬܓܡܐ ܗ̄ ܡܿܠܟ ܕܒܫܼܠܝܐ ܢܣܿܝܒܪ ܠܐܝܿܠܝܢ ܕܥܪ̈ܨܢ. ܦܩܚܿ ܓܝܪ ܫܬܼܩܐ ܒܨܒܘ̈ܬܐ ܕܐܝܟ ܗܿܠܝܢ. ܐܚܪܝܬܗ ܕܦܬܓܡܐ ܡܼܢ ܩܕܡܝܬܗ ܗ̄ ܠܫܬܼܩܐ ܩܿܪܐ ܘܩܕܡܝܬܗ ܠܡܡܠܠܐ ܣܿܓܝܐܐ. ܘܛܒܿܐ ܢܓܝܼܪܘܼܬ ܪܘܼܚܐ ܗ̄ ܦܩܿܚܐ ܕܢܚܡܼܣܢ ܐܢܫ ܩܕܡ ܥܩܼ̈ܬܐ ܝܬܝܼܪ ܡܼܢ ܗ݀ܝ ܕܒܪܡܘܼܬ ܪܘܼܚܐ ܒܗܝܢ ܢܬܚܼܡܬ. ܠܐ ܬܣܬܼܪܗܒ ܒܪܘܼܚܟ ܗ̄ ܓܿܠܐ ܠܡܠܼܬܗ. ܠܐ ܗܼܘܝܬ ܠܡ ܢܿܩܐܼ ܠܚܡܼܬܐ ܐܠܐ ܣܝܒܪ ܟ݀ܠ ܕܿܐܬܐ ܥܠܝܟ ܚܠܝܼܨܐܝܼܬ. ܡܛ݀ܠ ܕܪܘܓܙܗܘܢܿ ܕܣܟܼ̈ܠܐ ܗ̄ ܕܐܢܫ ܠܡ ܒܗ݀ܠܝܢ ܢܪܓܼܙ ܘܢܪܼܛܢ ܬܚܘܝܼܬܐ ܗ݀ܝ ܕܚܣܝܼܪܘܼܬ ܪܥܝܿܢܗ. ܪܘܓܙܗ ܓܝܪ ܥܠܘܗܝ ܡܬܼܬܢܝܼܚ ܡܛ݀ܠ ܕܣܪܝܼܩܐܝܬ ܪܓܼܙ. ܠܐ ܬܐܡܼܪ ܕܡܿܢܐ ܗܘܼܐ ܕܝܘ̈ܡܬܐ ܗ̄ ܠܐ ܬܐܼܡܪ ܕܒܝܼܫ̈ܢ ܐܢܝܢ ܨܒܼܘ̈ܬܐ ܕܒܙܼܒܢܢ ܗܘ̈ܝܢ ܘܠܐ ܫܟܝܼܚܐ ܒܗܝܢ ܐܦܠܐ ܚܕܐ ܛܒܿܬܐ. ܘܟ݀ܠܗܝܢ ܛܒ̈ܬܐ ܟܢܝܼܫܐܝܬ ܒܝܘ̈ܡܬܐ ܩܕܡ̈ܝܐ ܗܘܼ̈ܝ. ܡܛ݀ܠ ܕܠܐ ܗܼܘܐ ܒܚܟܼܡܬܐ ܗ̄ ܕܦܛܥܘܼܬܐ ܗܝ݀ ܠܡ ܕܒܥܘܼܗܕܢܐ ܕܩܕܡ̈ܝܬܐ ܢܣܼܠܐ ܠܐܝܿܠܝܢ ܕܒܝܘܡ̈ܬܗ ܡܣܼܬܥܪ̈ܢ ܐܝܟ ܗ݀ܝ ܕܠܘ ܟܐܢܐܝܼܬ ܡܬܼܕܒܪ̈ܢ. ܘܡܼܢ ܡܐܢ̈ܝ ܙܝܢܐ ܗ̄ ܐܝܟ ܙܝܢܐ ܒܙܒܼܢ ܩܐܪܣܐ ܗܿܟܢܐ ܐܝܼܬܝܗܿ ܚܟܡܼܬܐ ܠܚܟܝܼܡܐ. ܕܒܗܿ ܐܝܟ ܕܒܙܝܢܐ ܐܪܥ ܠܢܣܝܘܼ̈ܢܐ ܕܥܪܨܝܼܢ ܥܠܘ. ܘܝܬܝܼܪ ܡܼܢ ܟ݀ܠܡܕܡ ܗܿܕܐ ܚܿܫܚܐ. ܠܐܝܿܠܝܢ ܕܒܥܿܠܡܐ ܗܿܢܐ ܬܚܝܬ ܫܡܼܫܐ ܥܡܿܪܝܼܢ. ܡܛ݀ܠ ܕܛܠܼܠܐ ܕܚܟܡܼܬܐ ܗ̄ ܗ݀ܟܢܐ ܠܡ ܣܿܓܝ ܥܘܼܕܪܢܐ ܕܗܿܘܐ ܡܼܢ ܚܟܼܡܬܐ ܠܩܢܝܗܿ ܟܡܼܐ ܕܗܿܘܐ ܡܼܢ ܥܘܼܬܪܐ ܠܩܢܝܘ̈ܗܝ.","english":"For even the wise are not able to endure troubles such as these without stumbling many times and falling from their stability. The end of the verse is good: that he who is king in the end and endures those who are hostile. For silence rejoices in troubles such as these. The end of the verse with its beginning calls silence and its beginning much speaking. And patience and strength of spirit are the rejoicing that is better than that which is by vehemence of spirit in haste and anger. Do not hasten in your spirit, for it reveals his word. You were not created to be angry, but endure everything that comes upon you firmly. For the anger of fools is that of a man who is not in these things, and anger and wrath show that deficiency of his mind. For his anger is revealed against him because he was angry in vain. Do not say, \"What have the days been?\" Do not say that the evils are many, that troubles happen in the time and not even one good thing is found in them, and that all good things were miserably in former days. For it is not in wisdom that folly is to reject the former times and to despise those things that are done in his own days as if they were not being managed properly. And just as arms are like arms in the time of war, so wisdom is for the wise. For by it, as by arms, the earth is subdued to the hostile powers that come upon it. And more than anything, this is fitting for those who dwell in this world under the sun. For the shadow of wisdom is like this: much help comes from wisdom to its possessor, just as much help comes from wealth to its possessor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܦ ܓܝܪ ܠܚܟܝܼ̈ܡܐ ܠܡ ܡܨܝ̈ܢ ܨܒܘ̈ܬܐ ܕܐܝܟ ܗܿܠܝܢ ܠܡܙܼܥܙܥܘܼ","severity":"info","text":"The opening asserts that even the wise cannot endure such troubles without stumbling, introducing a theme of human frailty that frames the ensuing moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܩܚܿ","severity":"info","text":"The Syriac verb ܦܩܚܿ (paqqaḥ) means 'rejoices' or 'is glad'; here it is used ironically: silence rejoices in troubles, contrasting with the expected response of anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪܝܬܗ ܕܦܬܓܡܐ ܡܼܢ ܩܕܡܝܬܗ","severity":"info","text":"The commentary explicitly links the end of the verse with its beginning, a typical exegetical move in Syriac commentaries to show thematic coherence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܟܡܼܬܐ","severity":"info","text":"The comparison of wisdom to arms in war reflects a common trope in Syriac wisdom literature, where wisdom is a defensive and subduing force against worldly adversities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܬܐܡܼܪ ܕܡܿܢܐ ܗܘܼܐ ܕܝܘ̈ܡܬܐ","severity":"caution","text":"The phrase 'Do not say, What have the days been?' is ambiguous: it could be a rhetorical rejection of nostalgia or a direct quotation of a contemporary complaint; the commentary treats it as the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ܛܠܼܠܐ ܕܚܟܡܼܬܐ","severity":"info","text":"The image of the 'shadow of wisdom' providing help parallels Didymus the Blind's commentary on Ecclesiastes, where wisdom is similarly a protective shelter (dossier:greek-didymus-commentarius-in-ecclesiasten).","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܐ ܬܐܡܼܪ ܕܡܿܢܐ ܗܘܼܐ ܕܝܘ̈ܡܬܐ' could be read as a direct prohibition or as a rhetorical question; the commentary interprets it as a prohibition against lamenting past days.","The referent of 'ܗܿܠܝܢ' (these) in the opening is unclear—it may refer to specific troubles mentioned in the preceding passage or to general adversities."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܛܠܼܠܐ ܩܿܪܐ ܬܢܢ ܠܚܫܼܚܬܐ ܡܛ݀ܠܗ݀ܝ ܕܐܝܿܠܝܢ ܕܫܪܝܢ ܒܚܘܼܡܐ ܡܣܼܬܢܩܝܼܢ ܥܠ ܛܠܠܐܼ. ܚܙܝܼ ܥܒܿܕܐ ܕܐܠܗܐ ܗ̄ ܐܬܒܼܩܐ ܒܐܝܿܠܝܢ ܕܐܠܗܐ ܟܡܼܐ ܙܒ̈ܢܝܼܢ ܣܿܥܪ. ܠܡܬܼܩܢܘܼ ܠܡܿܢ ܕܡܕܘܕ ܗܼܘ ܗ̄ ܐܬܼܒܝܢ ܕܠܐ ܡܨܝܐ ܠܐܢܫ ܠܡܩܼܡܘ ܨܒܘ̈ܬܐ ܕܐܠܗܐ ܕܘܕ ܘܣܚܼܦ ܐܢܝܢ. ܒܝܘܡܐ ܕܛ݀ܒܬܐ ܗܘܼ̈ܝ ܗ̄ ܫܒܘܿܩ ܬܬܼܥܕܠܝ ܒܐܝܿܠܝܢ ܕܓܕ̈ܫܢ ܘܐܬܚܼܦܛ ܥܠ ܘܿܠܝܼܬܐ ܘܒܝܘܡܐ ܕܟܗܝܼܢܘܼܬܐ ܐܬܚܼܫܚ ܒܢܝܚ̈ܐ ܘ݀ܠܝܐܝܼܬ ܘܒܛܟܣܼܐ ܘܒܙܒܢܼܐ ܕܥܩܼ̈ܬܐ ܢܬܼܒܛܠ ܠܟ ܕܬܣܝܼܒܪ ܐܢܝܢ ܕܠܐ\nܪܛܘܼܢܝܐ. ܐܦ ܗܿܢܐ ܠܘܼܩܒܠ ܗܿܢܐ ܗ̄ ܗܿܪܟܐ ܦܣܘܿܩ ܐܦ ܠܡ ܬܪ̈ܬܝܗܝܢ ܥܬܝܼܕ̈ܢ ܠܡܥܼܪܨ ܢܝܿܚܐ ܘܛܘܼܪܦܐ. ܥܒܼܕ ܐܠܗܐ ܗ̄ ܗܿܟܢܐ ܥܒܼܕ ܘܬܩܼܢ ܐܠܗܐ ܠܥܘܼܡܪܐ ܗܿܢܐ ܐܝܿܟܢܐ ܕܐܦܿܠܐ ܢܫܼܟܚ ܚܕ ܡܼܢ ܒܢܝܢ̈ܫܐ ܕܡܬܝܼܠܕ ܒܙܒܢ̈ܐ ܕܥܬܝܼܕܝܢ ܠܡܐܼܡܪ ܕܗܘܼܐ ܒܝܘܡ̈ܬܐ ܕܝܼܠܗ ܡܕܡ ܚܼܕܬܐ. ܗ݀ܝ ܕܝܢ ܕܥܠ ܡܡܠܠܐ. ܥܠ ܐܝܿܠܝܢ ܕܟ݀ܠܝܘܿܡ ܡܡܿܠܠܝܼܢ ܥܠ ܨܒܘ̈ܬܐ ܕܒܥܘܼܡܪܢ ܡܬܗܼܦ̈ܟܢ ܘܟ݀ܠ ܝܘܿܡ ܓܕ̈ܫܢ. ܒܝܘܡ̈ܝ ܗܒܠܝܼ ܗ̄ ܟܿܠܗܝܢ ܗܿܠܝܢ ܚܙܝܿܬ ܐܢܝܢ ܒܝܘܡ̈ܝ ܚܝ̈ܝ. ܐܝܼܬ ܙܕܝܼܩܐ ܕܐܒܼܕ ܗ̄ ܗܿܢܐ ܐܝܼܬܘܗܝ ܙܕܝܼܩܐ ܫܪܝܼܪܐ ܐܝܿܟܐ ܕܟܕ ܡܿܛܐ ܥܕܡܐ ܠܡܿܘܬܐ ܡܓܪ ܒܡܚܡܼܣܢܢܘܼܗ̄. ܘܐܝܼܬ ܪܫܝܼܥܐ ܗ̄ ܐܦܿܠܐ ܪ̈ܫܝܥܐ ܚܕܐ ܡܼܢ ܨܒܘ̈ܬܐ ܐܫܟܼ̈ܚܝ ܕܢܫܼܚܠ̈ܦܢ ܐܢܘܿܢ ܡܼܢ ܒܝܼܫ̄ܘܼܬܗ ܠܐ ܬܗܼܘܐ ܙܕܝܼܩ ܗ̄ ܠܐ ܬܚܼܘܐ ܢܦܼܫܟ ܟܐܢܐ ܛ݀ܒ ܡܼܢ ܐܠܗܐ. ܒܝܕ ܗܿܝ ܕܐܡܿܪ ܕܙܦܠܢ ܗ݀ܟܘܬ ܘܿܠܐ ܗܼܘܐ ܕܢܣܼܬܥܪ ܘܙܦܠܢ ܗܿܟܢ.","english":"... to him, and he who is king in the end endures those who are hostile. The shadow calls out, \"Trouble the need from me, because the troubles that are loosed in the heat are extinguished by the shadow.\" See the work of God: he remained in the troubles of God, how many times he acts. To be established for him, that he who is David is the one who was brought low, because he is not able to bear the desires of God, David, and he overwhelms the troubles. On the day of goodness, let him leave to be troubled by the troubles of events, and he hastens to the inheritance; and on the day of darkness, he is troubled by the poor and the lowly, and by order and by the time of afflictions, it is annulled for you that you may bear troubles without disturbance. Even this is against that: here the verse also, for both are destined to oppose the poor and the leaf. God did thus: God made and established this dwelling, so that not even one of the evil ones who are born in the times destined to come can say that something new happened in his days. This is about the speaker. About the troubles that every day speak about the desires that are changed in the dwelling and every day events. In the days of Hebel, I saw all these troubles in the days of my life. There is a righteous man who perished: this is a truly righteous man, such that when he reaches unto death, he is dragged by his violences. And there is a wicked man: not even one of the wicked found any desires that change his evil, so that he does not become righteous: do not show yourself to be a good mourner with God. By that which he says, \"They fell thus,\" and it was not that he was hidden, and they fell thus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܠܼܠܐ","severity":"info","text":"The Syriac term ܛܠܼܠܐ (ṭlālā) means 'shadow' and is used here as a personified figure, likely an allegorical representation of divine protection or obscurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David","severity":"info","text":"The reference to David (ܕܘܕ) alludes to the biblical king, whose troubles and humility are cited as an example of enduring divine will, echoing 2 Samuel and Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hebel","severity":"info","text":"The mention of 'days of Hebel' (ܒܝܘܡ̈ܝ ܗܒܠܝ) likely refers to the biblical figure Abel, son of Adam, whose premature death exemplifies the transient and troubled nature of human life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"verse","severity":"info","text":"The passage marks a structural division with 'here the verse also' (ܗܿܪܟܐ ܦܣܘܿܩ), indicating a transition to a new exegetical point within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"righteous man who perished","severity":"info","text":"The contrast between a righteous man who perishes and a wicked man who does not change echoes themes in Ecclesiastes and similar patristic discussions on divine justice and human suffering.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":["Didymus the Blind 4th-5th cent."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"they fell thus","severity":"caution","text":"The phrase 'they fell thus' (ܙܦܠܢ ܗ݀ܟܘܬ) is ambiguous; it may refer to the fall of the wicked or to a textual corruption, as the Syriac syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the shadow' as a divine or natural agent is ambiguous.","The phrase 'they fell thus' may be a textual corruption or a reference to an unspecified event."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܘܠܐ ܬܬܚܼܟܡ ܝܬܝܼܪ ܗ̄ ܠܐ ܬܪܡܐ ܢܦܫܟ ܒܥܘܼܩ̈ܒܐ ܣܓ̈ܝܐܐ ܕܥܠ ܗܿܠܝܢ ܕܓܕܫ̈ܢ ܕܠܐ ܟܕ ܥ݀ܒܪ ܐܢܬ ܠܒܪ ܡܼܢ ܬܚܘܼܡܐ ܝܬܝܼܪ ܗ̄ ܠܐ ܬܪܡܐ ܢܦܫܟ ܒܥܘܼܩ̈ܒܐ ܣܓܝ̈ܐܐ ܕܥܠ ܗܿܠܝܢ ܕܓܕ̈ܫܢ ܕܠܐ ܟܕ ܥ݀ܒܪ ܐܢܬ ܠܒܪ ܡܼܢ ܬܚܘܼܡܐ ܬܬܥܕܠ ܒܐܝܿܠܝܢ ܕܗܘ̈ܝܢ ܐܝܟ ܗ݀ܘ ܕܠܘ ܫܦܝܼܪ ܗܘ̈ܝܢ ܡܼܢ ܐܠܗܐ܆ ܚܘܼܫ̈ܒܐ ܓܝܪ ܕܐܝܟ ܗ݀ܠܝܢ ܒܦܘܼܫܟܐ ܘܒܬܡܼܗܐ ܡܩܝܼܡܝܼܢ ܠܟ. ܠܐ ܬܪܫܼܥ ܣܿܓܝܼ ܗ̄ ܐܙܕܗܪ ܡܼܢ ܚܘܼܫ̈ܒܐ ܕܐܝܟ ܗܿܠܝܢ ܡܛ݀ܠ ܕܡܠܝܢ ܪܘܼܫܥܐ. ܠܐ ܬܗܼܘܐ ܘܩܒܼܠ ܗ̄ ܠܐ ܬܥܫܼܢ ܬܣܓܼܐ ܥܘܼܕ̈ܠܝܟ ܠܡܐ ܡܢܼܫܝܠܝ ܟܕ ܠܐ ܡܣܿܟܐ ܐܢܬ ܡܿܘܬܐ ܢܐܼܬܐ ܥܠܝܟ. ܛܒ ܕܬܐܚܼܘܿܕ ܒܗܘܢܐ ܗ̄ ܢܗܼܘܐ ܠܟ ܪܥܝܿܢܐ ܡܝܬܪܐ ܥܠ ܗܿܠܝܢ ܘܬܪܥܝܼܬܐ ܫܦܝܼܪܬܐ ܠܘܿܬ ܐܠܗܐ. ܟܕ ܠܐ ܡܪܛܢ ܐܢܬ ܥܠ ܗ݀ܠܝܢ ܕܥܪ̈ܨܢ ܥܠܝܟ. ܡܛ݀ܠ ܕܡܿܢ ܕܕ݀ܚܠ ܠܐܠܗܐ ܦܫܝܼܩ̈ܢ ܗܿܠܝܢ ܕܢܓܼܡܘܪ ܐܢܝܢ ܚܟܡܼܬܐ ܡܥܫܿܢܐ ܗ̄ ܬܪܥܝܼܬܐ ܡܣܝܒܪܢܝܼܬܐ ܕܩܿܢܐܼ ܐܢܫ ܗ݀ܝ ܕܠܐ ܥܿܕܠܐ ܠܦܘܪ̈ܢܣܘܗܝ ܕܐܠܗܐ. ܚܟܡܼܬܐ ܪܒܼܬܐ ܫ݀ܘܚܐ ܠܗ ܡܢܼܗܿ ܘܥܘܼܕܢܐ ܒܝܘܡ̈ܝ ܥܩ̈ܬܗ ܡܿܘܫܛܐ ܠܗ ܝܬܝܼܪ ܡܼܢ ܥܣܼܪܐ ܪ̈ܝܼܫܢܝܼܢ ܕܒܡܕܝܼܢܬܐ. ܡܛ݀ܠ ܕܠܝܬ ܐܢܫ ܕܙܕܝܼܩ ܗ̄ ܐܡܿܪ ܕܠܐ ܡܨܝܐ ܠܓܡܿܪ ܡܼܢ ܚܛܝܼܬܐ. ܡܛ݀ܠ ܕܠܐ ܡܩܿܘܐ ܟܝܿܢܐ ܐܢܫܝܐ ܒܚܕܐ ܫܘܝܘܼܬܐ. ܘܡܼܢ ܛܒܿܬܐ ܠܐ ܢܦܼܕ܆ ܘܥܠ ܗ݀ܝ ܐܡܼܪ ܕܥܪ̈ܨܢ ܒܝܼܫ̈ܬܐ ܘܥܩ̈ܬܐ ܐܝܿܟܢܐ ܕܢܙܓܪ̈ܢ ܠܥܠܼܬܐ ܕܚܛܗ̈ܐ. ܘܐܦ ܠܟܿܠ ܦܬܓ̈ܡܐ ܠܐ ܬܬܼܠ ܠܒܼܟ ܗ̄ ܐܬܟܠܝ ܡܼܢ ܗܿܠܝܢ ܦܬܓܡ̈ܐ ܘܨܒܝܼ ܬܘܼܒ ܕܠܐ ܬܫܡܼܥ ܐܢܘܢ܇ ܠܥܒܕܟ ܕܡܨܚܿܐ ܠܟ ܗ̄ ܘܐܢ ܪܓܿܙ ܐܢܬ ܐܡܼܬ ܕܥܒܕܟ ܠܟ܆ ܟܡܼܐ ܐܠܗܐ ܪܓܙ ܐܡܼܬ ܕܡܬܥܕܠ ܐܢܬ ܒܦܘܼܪ̈ܢܣܘܗܝ.","english":"... and do not be too clever, do not cast yourself into many troubles over things that happen, not when you have passed beyond the boundary. Do not be too clever, do not cast yourself into many troubles over things that happen, not when you have passed beyond the boundary. You will be occupied with things that happen as if they were not good when God is concerned. For thoughts like these, in idleness and wonder, raise you up. Do not be too wicked, beware of thoughts like these, for they are full of wickedness. Do not be a receiver, do not act, do not increase your complaints to me, for I am weary, when you are not able, death will come upon you. It is good that you take hold of the air, and you will have a better shepherd over these things, and good care with God. When you do not run after these things that are hostile to you. For when one fears God, those things that are done are easy, and wisdom is a practical thing, and care is a patient thing that stands before a man, that which does not occupy itself with the dispensations of God. Great wisdom, praise to him from her, and practice in the days of his distress prepares him more than ten heads of state in the city. For there is no man who is righteous, he says, who cannot complete with sin. For human nature does not remain in one state. And with good things it does not depart, and concerning this he said that hostile evils and distress are like those that drive away the cause of sins. And also, do not give your heart to all words, be restrained from those words, and desire again that you not hear, \"To your servant who is able for you,\" and if you are angry, when your servant is for you, how much is God angry when you occupy yourself with his dispensations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܬܚܼܟܡ","severity":"info","text":"The verb ܬܬܚܼܟܡ (tethakem) is the Ethpeel of ܚܟܡ, 'to be wise'; here it is negated as a warning against excessive cleverness, a key theme in Bar Salibi's moral reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪ̈ܢܣܘܗܝ","severity":"info","text":"The plural noun ܦܘܼܪ̈ܢܣܘܗܝ (pur'asaw(hy)) means 'dispensations' or 'providences' of God, a technical term in Syriac theological discourse for divine economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 7:16","severity":"info","text":"The warning 'do not be too clever' and the phrase 'do not cast yourself into many troubles' echo Ecclesiastes 7:16, which advises against excessive wisdom and self-imposed trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ten heads of state","severity":"info","text":"The comparison of wisdom and practice in distress to 'ten heads of state in the city' reflects a local political metaphor, likely referring to civic leaders in a Syriac-speaking urban context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of warning","severity":"info","text":"The passage repeats the phrase 'do not be too clever, do not cast yourself into many troubles' verbatim, a rhetorical doubling that emphasizes the admonition against overreaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ambiguous syntax","severity":"caution","text":"The clause 'when you are not able, death will come upon you' is ambiguous: it may refer to inability to bear troubles or to the servant's incapacity, and the Syriac does not resolve the referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the servant' in the final warning is unclear: it may be a literal servant or a metaphor for the self.","The phrase 'take hold of the air' is obscure; it may be a proverbial expression for grasping at nothing or a call to humility."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܐܦ ܐܢܬ ܙܒܢ̈ܝܼܢ ܣܓ̈ܝܐܢ ܗ̄ ܡܚܿܘܐ ܕܣܘܓܦܢܐ ܗܿܘ ܠܡܫܡܼܥ ܠܡ̈ܠܼܐ ܕܐܝܟ ܗ݀ܠܝܢ. ܐܦ ܐܢܬ ܙܒ̈ܢܝܼܢ ܣܓ̈ܝܐܢ ܟܕ ܫܿܡܥ ܐܢܬ ܠܡ̈ܠܼܐ ܕܠܘܼܩܒܠ ܐܠܗܐ ܡܬܼܐܡܪ̈ܢ ܬܬܼܕܡܐ ܐܢܬ ܠܡܼܬܕܡܝܘܼ ܒܐܚܪ̈ܢܐ ܗ̄ ܕܡܬܕܡܐ ܨܘܼܚܝܟ ܠܕܐܚܪ̈ܢܐ ܟܕ ܡܬܼܥܕܠ ܐܢܬ ܐܟܘܿܬܗܘܢܿ ܒܐܝܿܠܝܢ ܕܡܼܢ ܐܠܗܐ ܡܣܼܬܥܪ̈ܢ\nܗ݀ܝ ܕܨܿܚܝܼܬ ܚܠܼܦ ܗ݀ܝ ܕܬܨܚܼܐ ܣܝܼܡܐ ܬܢܢ܆ ܢܣܝܿܬ ܒܚܟܡܼܬܝ ܗ̄ ܟ݀ܠܗܝܢ ܕܐܡܿܪܬ ܒܚܟܼܡܬܐ ܢܣܒܿܬ ܢܣܝܿܢܗܝܢ. ܘܐܡܿܪܬ ܕܠܐ ܐܬܚܼܟܡ ܘܗܝܼ ܗ̄ ܟܡܼܐ ܙܒܢ̈ܝܼܢ ܒܬܪܥܝܼܬܝ ܐܬܥܪܼܠܬ ܒܐܝܿܠܝܢ ܕܐܣܼܬܥܪ̈ܝ. ܘܗܝܼ ܪܚܝܼܩܐ ܗܿܝ ܡܢܼܝ ܗ̄ ܐܚܪܝܬ݀ ܐܣܬܟܿܠܬ ܕܡܝܬܼܪ ܫܘܼܠܡܐ ܕܢܣ̈ܒܼܝ ܨܒܘ̈ܬܐ ܝܬܝܼܪ ܡܼܢ ܕܐܬܪܥܝܿܬ ܘܒܗ݀ܝ ܕܐܣܒܿܪܬ ܕܐܫܟܿܚܬ ܠܡܣܼܬܟܠܘܼ ܡܕܡ ܕܡܝܬܼܪ. ܒܗܿ ܒܗܿܕܐ ܐܬܚܘܝܿܬ ܕܪܚܝܼܩ ܐܢܼܐ ܡܼܢ ܚܟܡܼܬܐ. ܘܥܘܼܡ̈ܩܐ ܗ̄ ܠܘ ܕܕܘܼܡܪܐ ܗܿܝ ܐܢ ܐܦ ܠܝܼ ܗܘܼܬ ܗܿܕܐ ܡܛ݀ܠ ܕܠܐ ܡܬܼܓܫܫ ܥܘܼܡܩܐ ܕܚܟܼܡܬܗ ܕܐܠܗܐ. ܘܦܩܿܚܐ ܕܒܫܼܬܩܐ ܢܬܼܝܩܪ. ܘܗܿܫܐ ܡܫܿܪܐ ܕܢܡܼܠܠ ܥܠ ܪܓܼܬܐ ܘܚܫ̈ܐ ܕܝܼܠܗܿ. ܐܬܟܪܟܿܬ ܐܢܿܐ ܘܠܒܼܝ. ܘܚܘܼܫܒܢܐ ܗ̄ ܐܬܚܿܫܒܬ ܒܢܦܫܝ ܘܟܡܼܐ ܕܡܿܨܐܼ ܗܿܘܝܬ ܚܘܼܫ̈ܒܝ ܐܟܪܟܿܬ ܒܒܥܿܬܐ ܕܐܝܿܠܝܢ ܕܘܠ̈ܝܢ. ܐܝܿܟܢܐ ܕܐܕܿܥ ܕܐܝܿܠܝܢ ܐܢܘܿܢ ܚ̈ܫܐ ܕܒ݀ܬܪ ܥܒܘܿܪ̈ܝܬܐ ܫܿܚܩܝܼܢ ܠܒܢܝܢܫ̈ܐ ܘܥܿܒܕܝܼܢ ܠܗܘܿܢ ܕܢܚܼܛܘܢ܆ ܚܘܼܫܒܢܐ ܐܩܦܼ ܠܚܟܡܼܬܐ ܡܛ݀ܠ ܕܢܘܕܥ ܚܬܝܼܬܘܼܬܗܿ ܕܗܝܼ ܐܝܼܬܝܗܿ ܫܬܐܼܣܬܐ ܕܕܘܼܒܪ̈ܐ ܘܐܝܿܠܝܢ ܕܡܬܡ̈ܢܝܢ ܒܡܢܝܿܢܐ ܢ݀ܣܒܝܼܢܢ ܚܬܝܼܬܘܼܬܐ ܕܝܼܕܥܬܗܝܢ܆ ܐܫܿܟܚܬ ܕܡܪܝܼܡ ܡܼܢ ܡܿܘܬܐ. ܘܡܨܝܼܕܬܐ ܠܒܗܿ ܗ̄ ܡܛ݀ܠ ܕܐܝܟ ܕܒܦܚܐ ܘܡܨܝ̈ܕܬܐ ܡܬܼܬܚܕܝܼܢ ܒܚܘܼܫ̈ܒܝܗܘܢܿ ܐܝܿܠܝܢ ܕܢ݀ܦܠܝܼܢ ܒܪܓܬܐ ܕܢܫ̈ܐ.","english":"... and do not be too clever, do not cast yourself into many troubles over things that happen, not when you have passed beyond the boundary. Do not be too clever, do not cast yourself into many troubles over things that are said which are like these. Also, you cast yourself into many troubles when you hear words that are spoken against God; you resemble those who resemble you in your folly, when you are compared to them in the things that God does. This is what I desired instead of that which you desire: a treasure is set, and I have labored in my wisdom, all of which I have spoken in wisdom, and I have taken up its labors. And I said, \"Do not be too clever,\" and how many times in my thought I was hindered in the things that I did. And it is far from me that I finally understood that the end of the labors of desires is better than what I thought, and in that I hoped that I had found something better to understand. In this very thing I showed that I am far from wisdom. And the depths are not of wonder, if this also happened to me, because the depth of the wisdom of God is not to be touched. And the fruits are honored in silence. And now he begins to speak about desire and its passions. I turned around, my heart. And a thought was thought in myself, and as much as I was able, I turned my thoughts in the inquiry of those things that are not. How can I know which are the passions that after transgressions destroy the evil ones and make them sinners? Thought surrounded wisdom because it knows the certainty that it is the foundation of conduct, and those things that are measured by measure take certainty from their knowledge. I found that it is higher than death. And the snare is for the heart, because as in a snare and traps, those who fall into the desire of passions are caught in their thoughts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܦ ܐܢܬ ܙܒ̈ܢܝܼܢ ܣܓ̈ܝܐܢ","severity":"info","text":"The repeated phrase 'also you cast yourself into many troubles' echoes the warning against excessive cleverness from the previous passage, reinforcing the theme of avoiding over-involvement in worldly affairs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟܡܼܬܐ","severity":"info","text":"The term 'wisdom' (ḥekmtā) is central; the author contrasts human wisdom, which leads to folly, with divine wisdom, which is unfathomable. This aligns with the commentary's emphasis on the limits of human understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܐ ܐܬܚܼܟܡ","severity":"info","text":"The phrase 'do not be too clever' echoes Ecclesiastes 7:16 (LXX: μὴ σοφίζου), a key verse in the passage under commentary. Bar Salibi interprets it as a warning against intellectual pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܥܘܼܡ̈ܩܐ","severity":"info","text":"The reference to 'depths' (ʿummqē) of divine wisdom not to be touched reflects a common Syriac theological motif of God's inscrutability, paralleling the apophatic tradition in authors like Evagrius Ponticus.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܿܫܐ ܡܫܿܪܐ ܕܢܡܼܠܠ ܥܠ ܪܓܼܬܐ","severity":"info","text":"The phrase 'and now he begins to speak about desire' marks a structural shift in the commentary, introducing a new thematic section on the passions, which Bar Salibi will develop in subsequent passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܡܨܝܼܕܬܐ","severity":"info","text":"The metaphor of the 'snare' (mṣīdtā) for the heart echoes ascetic literature, such as the Syriac Book of Steps, where passions trap the soul. This reflects Bar Salibi's monastic readership.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., 'ܐܢܬ' may be a scribal variant for 'ܐܢܬ' (you), and the phrase 'ܕܠܘܼܩܒܠ ܐܠܗܐ' could be interpreted as 'against God' or 'in opposition to God'; the translation adopts the former.","The clause 'ܘܦܩܿܚܐ ܕܒܫܼܬܩܐ ܢܬܼܝܩܪ' is ambiguous: 'fruits are honored in silence' may refer to the rewards of humility or to the ineffability of divine wisdom."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܐܬܒܝܿܢܬ ܒܚܘܼ̈ܫܒܝ ܕܪܓܼܬܐ ܕܢܫܼ̈ܐ. ܡܿܘܬܐ ܐܝܼܬܝܗܿ ܠܒܢܝ̈ܢܫܐ ܘܚܣܝܼܢܐ ܐܝܟ ܦܚܐ ܘܡܨܝܼܕܬܐ ܠܡܠܼܒܟ ܘܠܡܛܥܝܘܼ ܠܒܼܐ ܘܚܘܼܫܒܐ ܡܼܢ ܘ݀ܠܝܼܬܐ. ܐܣܼܪܬ݀ ܐܝܼܕܝ̈ܗܿ ܗ̄ ܡܛ݀ܠܗܢܐ ܩܿܫܐܼ ܫܕܠܐ ܕܒܿܬܪ ܢܫ̈ܐ ܡܼܢ ܡܿܘܬܐ. ܠܐܝܿܠܝܢ ܕܡܬܼܙܙܝܼܢ ܒܗ. ܒܗ݀ܝ ܕܡܼܢ ܟ݀ܠ ܦܚ̈ܝܼܢ ܘܐܣܘܼܪ̈ܝܢ ܘܢܫ̈ܒܝܼܢ ܠܠܒܼܐ ܚܣܝܼܢܐܝܼܬ ܒܐܝܼܕܐ ܕܐܝܿܢܐ ܕܡܬܼܢܩܦ ܠܗܿ܆ ܡܫܼܬܘܙܒ ܡܢܼܗܿ ܗ̄ ܐܝܿܢܐ ܕܠܘܐ ܠܗ ܥܘܼܕܪܢܐ ܐܠܗܿܝܐ. ܡܫܼܬܘܙܥ ܡܼܢ ܐܣܘܼܪ̈ܝܗܿ. ܘܐܝܿܢܐ ܕܣܪܝܼܟ ܒܚܛܗ̈ܐ ܡܫܼܬܒܩ ܕܢܦܼܠ ܒܗܿܕܐ ܒܝܼܫܬܐ. ܚܙܝܼ ܗܿܢܐ. ܠܡܫܼܟܚܘܼ ܡܚܫ̈ܒܬܐ ܒܝܼܫ̈ܬܐ ܗ̄ ܗܿܠܝܢ ܠܡ ܕܐܡܿܪܬ ܒܚܬܝܼܬܘܼܬܐ ܣܿܓܝܐܬܐ ܐܣܬܟܿܠܬ ܐܢܝܢ. ܘܒܚܕܐ ܚܕܐ ܡܼܢ ܢܫ̈ܝܼܢ ܐܬܒܝܿܝܢܬ ܒܚܬܝܼܬܘܼܬܐ. ܕܟܼܒܪ ܐ݀ܫܟܚ ܚܕܐ ܕܡܫܼܟܚܐ ܠܡܟܒܼܫܘܼ ܪܓܬܗܿ. ܘܬܘܼܒ ܒܥܬ݀ ܢܦܼܫܝ. ܒܟܿܠܗܝܢ ܠܐ ܐܫܟܚܿܬ ܗ̄ ܟܕ ܣܿܓܝܼ ܥܩܒܿܬ ܥܠ ܗܿܠܝܢ ܘܒܣܓܝ̈ܐܬܐ ܐܬܒܝܿܢܬ. ܕܐܢ ܐܝܼܬ ܕܙܟܼܐ ܠܪܓܬܼܗ ܠܡܼܚܣܢ ܐܫܟܚܿܬ ܒܐܠܦ ܓܒܪ̈ܝܼܢ ܚܕ ܕܡܿܨܐܼ ܟܒܼܫ ܪܓܼܬܗ. ܒܢܫ̈ܐ ܕܝܢ ܐ݀ܦܠܐ ܚܕܐ. ܗܿܠܝܢ ܕܝܢ ܕܐܡܼܪ ܠܘܿܬ ܐܝܿܠܝܢ ܕܙܿܟܝܢܼ ܡܼܢ ܪܓܼܬܐ ܘܣܚܢܐܝܼܬ ܠܘܿܬ ܢܫ̈ܐ ܡܬܼܩܪܒܝܼܢ. ܒܪܡ ܚܙܝܼ ܗܿܢܐ. ܣܓܝ̈ܐܬܐ ܗ̄ ܐܬܒܝܿܢܬ ܐܦ ܐܢܿܐ ܒܗ݀ܝ ܕܥܒܼܕ ܐܢܘܿܢ ܐܠܗܐ ܠܒܢܝ̈ܢܫܐ ܕܟܕ ܚܿܐܝܢ ܬܪܝܼܨܐܝܼܬ ܢܗܼܘܐ ܦܫܝܼܩ ܠܗܘܢܿ ܦܘܼܠܚܢܐ ܕܙܕܝܼܩܘܼܬܐ. ܗܼܢܘܢܿ ܕܝܢ ܒܒܝܼܫܘܼܬܗܘܢܿ ܐܬܦܼܪܣܘ ܒܡܚܫ̈ܒܬܗܘܢܿ ܕܢܒܐܼܫܘܢܿ ܠܚܕ̈ܕܐ ܟܦ̄ ܚ̄\nܡܿܢ ܝܿܕܥ ܠܚܟܝܼܡܐ ܗ̄ ܠܡܕܪܡܐ. ܠܨܢܝܼܚܐ. ܠܙܐܦܢܐ ܦܫܪܗܿ ܕܡܠܼܬܐ ܗ̄ ܘܡܿܢܘܼ ܢܕܪܟ ܠܡܕܪܡܘܼܬܗܘܢܿ. ܚܟܡܼܬܗ ܕܓܒܪܐ ܗ̄ ܐܝܿܢܐ ܕܒܫܪܪܐ ܚܟܝܼܡܐ ܐܝܼܬܘܗܝ.","english":"... you were ensnared by the thoughts of the snare of the passions. Death is for the wicked, and the just man is like a snare and a trap to capture and to lead astray the heart and the thought of the evil and the worthless. Her hands are bound by a harsh chain, the casting after the passions of death. Woe to those who are shaken by it. In this, all snares and bonds and passions bind the heart justly in the hand of a man who is strengthened by it, he is saved from it, a man to whom divine help is attached. He is shaken from her bonds. And a man who persists in sins is left to fall into this evil. See this. To find evil thoughts, these that I spoke of with great caution, I understood the matter. And with each one of the passions I was ensnared with caution. For perhaps one may be found who is able to subdue his desire. And again I sought the rest. In all of them I did not find, when I pursued these greatly and was ensnared in many. That if there is one who conquers his desire, I was able to find among a thousand men one who subdues his desire. But among the wicked, not even one. These, however, who say to those who conquer with desire and shamelessly approach the passions, yet see this. Many were ensnared, even I, in this that God made for the wicked, that when they live righteously, the work of righteousness was easy for them. But they, in their wickedness, were scattered in their thoughts that they might do evil to one another like ... What does the wise man know of the parable? To the successful, to the zealous, the interpretation of the word is, and how does he understand their parable? The wisdom of a man is that which in truth is wise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܓܼܬܐ","severity":"info","text":"The Syriac term rāgṯā (desire, passion) is a key anthropological concept in Bar Salibi’s moral psychology, denoting the irrational impulse that ensnares the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܘܬܐ","severity":"info","text":"The Syriac mawtā (death) is personified as an active agent that binds and traps the wicked, reflecting a common Syriac ascetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 7:26","severity":"info","text":"The imagery of being ensnared by passions echoes Ecclesiastes 7:26, where the wise man is warned against the snares of women and desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"divine help","severity":"info","text":"The motif of divine help (ʿudrānā ʾalāhāyā) as the sole means of escape from passion is typical of Syriac monastic and ascetic literature, emphasizing grace over human effort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a general moral warning to a first-person account of the author’s own struggle, then to a rhetorical question about the wise man’s understanding of parables.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܦ̄ ܚ̄","severity":"caution","text":"The Syriac text breaks off with an abbreviation (kaph-ḥeth), likely indicating a lacuna or scribal suspension; the English draft supplies “like …” but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation ܟܦ̄ ܚ̄ at the end of the Syriac is unclear; it may represent a truncated word or a scribal note.","The referent of 'her hands' (ܐܝܼܕܝ̈ܗܿ) is ambiguous: possibly death personified or the snare itself."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܘܩܿܢܐܼ ܕܘܼܒܪ̈ܐ ܒܛܒܿܬܐ ܡܬܼܕܒܪ܆ ܘܗܝܼ ܚܟܡܼܬܐ ܒܕܡܘܼܬ ܢܗܝܼܪܐ ܡܢܿܗܪܐ ܠܗ ܕܢܛܼܪ ܗܼܘ ܠܗ ܘܠܐܚܪ̈ܢܐ ܠܐ ܢܒܐܼܫ. ܘܕܚܨܝܼ̈ܦܢ ܗ̄ ܗ݀ܝ ܕܒܚܪܥܘܼܬܐ ܡܬܼܚܫܚ ܘܡܼܢ ܢܟܝܿܢܐ ܕܠܐܚܪ̈ܢܐ ܡܿܐܟܐ ܩ݀ܛܦ ܩܘܼܠܣܐ. ܠܣܢܼܐܬܐ ܫܿܘܐ. ܦܘܼܡܗ ܕܡܠܟܐ ܗ̄ ܡܿܠܟ ܐܢܼܐ ܕܢܡܘ̈ܣܐ ܕܐܠܗܐ ܡܠܟܐ ܛܪ܆ ܡܘܡ̈ܬܐ ܕܐܠܗܐ ܩ݀ܪܐ ܠܦܘ̈ܩܕܢܐ ܘܦ݀ܩܕ ܕܙܗܝܼܪܐܝܼܬ ܢܬܼܢܛܪܘܢ. ܡܼܢ ܩܕܡܘܗܝ ܙܠ܆ ܒܦܬܓܡ ܒܝܼܫܐ ܗ̄ ܐܦܿܠܐ ܥܕܡܐ ܠܚܘܪܐ ܬܩܝܼܡ ܠܘܼܩܒܠ ܢ݀ܡܘܣ̈ܐ ܕܐܠܗܐ. ܐܠܐ ܐܪܟܼܢ ܢܦܼܫܟ. ܘܠܐ ܬܩܼܘܡ ܠܘܼܩܒܠ ܦܘܼܩܕܢܐ ܕܐܠܗܐ. ܘܫܦܝܼܪ ܡܙܡܿܢ ܩܕܡܿܘܗܝ. ܠܐ ܠܡ ܬܡܼܪܚ ܐܦܠܐ ܚܘܪܐ ܕܝܼܠܟ ܠܩܘܼܒܠܗ ܬܬܼܠܐ. ܘܬܼܥܙܐ ܒܡܡܠܠܟ ܕܩܕܡܿܘܗܝ. ܕܟ݀ܠ ܕܨ݀ܒܐ ܥܿܒܕ ܗ̄ ܫܠܝܼܛ ܠܡܝܬܝܘܼ ܡܣܡ ܒܪܝܼܫܐ ܠܡܿܢ ܕܩܿܐܡ ܠܘܼܩܒܠ ܦܘܼܩ̈ܕܢܘܗܝ܀ ܘܙܒܼܢܐ ܘܕܝܼܢܐ. ܐܝܼܬ ܙܒܼܢܐ ܘܕܝܼܢܐ ܗ̄ ܡܙܗܿܪ ܚܟܝܼܡܐ ܒܦܘܼܩ̈ܕܢܘܗܝ ܘܡܚܿܦܛ ܐܢܘܿܢ ܡܛ݀ܠ ܕܝܿܕܥ ܕܗܿܘܐ ܙܒܢܼܐ ܘܕܝܼܢܐ ܕܒܗ ܐܠܗܐ ܟܿܠܗܘܢ ܣܘܼܥܪ̈ܢܝܗܘܢܿ ܕܒܢܝ̈ܢܫܐ. ܕܿܐܢ ܡܛ݀ܠ ܕܒܝܼܫܬܗ ܕܒܪܢܫܐ ܗ̄ ܝܼܕܥܬܗ. ܣܿܓܝܐܐ ܠܡ ܒܗ ܝܼܕܥܬܐ. ܘܠܘ ܕܬܕܡܘܼܪܬܐ ܗܿܝ ܐܢܗܼܘ ܕܥܡ ܐܚܪ̈ܢܝܬܐ ܐܦ ܒܗܿܕܐ ܡܦܿܣ ܚܟܝܼܡܐ. ܕܗ݀ܘ ܐܝܿܢܐ ܕܣܘܼܥܪ̈ܢܝܗܘܢܿ ܕܒܢܝܢ̈ܫܐ. ܡܛ݀ܠ ܕܠܝܬ ܕܝܿܕܥ. ܡܚܿܘܐ ܠܗ ܗ̄ ܒܗܿܠܝܢ ܟ݀ܠܗܝܢ ܡܣܼܬܟܠ ܚܟܝܼܡܐ ܘܡܬܼܒܝܢ ܕܟܣ̈ܝܢ ܐܢܝܢ ܡܼܢ ܒܢܝ̈ܢܫܐ ܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ. ܠܝܬ ܐܢܫ ܕܫܠܝܼܛ ܒܪܘܼܚܐ ܗ̄ ܠܝܬ ܐܢܫ ܕܡܫܼܠܛ ܥܠ ܚܝ̈ܘܗܝ ܘܡܿܨܐܼ ܕܢܬܝܟ ܡܿܘܬܐ ܡܐ ܕ݀ܐܬܐ ܕܢܕܒܪܝܼܘܗܝ. ܟܕ ܗܿܟܝܼܠ ܒܗܿܠܝܢ ܡܬܼܒܝܢ ܒܒܛܝܼܠܘܼܬܐ ܢ݀ܛܪ ܦܘܼܩ̈ܕܢܘܗܝ.","english":"... and the conduct of the good is guided by goodness, and she is Wisdom, who, like a vigilant one, warns him who guards himself and others from evil. And the prudent one, that is, the one who is equipped with prudence and who reaps praise from others, is worthy of the hour. The mouth of the king is king, for he upholds the laws of God the king; he proclaims the commandments of God as oaths and commands that they be observed with vigilance. If one goes before him with an evil word, he does not even set up a free person against the laws of God, but he extends his pardon, and he does not stand against the commandment of God, and he sings well before him. Do not be arrogant, nor lift up your free will against him, and do not be bold in your speech before him, for whoever wishes to do so is authorized to put to death anyone who stands against his commandments. And the judge and the judgment: there is a judge and a judgment, for the wise one warns through his commandments and urges caution, because he knows that there is a judge and a judgment in which God records all the deeds of the wicked. For this is because of the evil of the head, that is, his knowledge; many do not have knowledge of it, and it is no wonder that he, who is with others, also in this the wise one persuades, that he is the one who records the deeds of the wicked, because there is no one who knows. He shows him through all these things that the wise one understands and discerns that the hidden things are with the wicked, those which are future. There is no one who is master over the spirit; there is no one who rules over his life and can turn away death when it comes to carry him off. When, therefore, he discerns through these things in vanity, he guards his commandments.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟܡܼܬܐ","severity":"info","text":"The Syriac term ḥekmṯā (Wisdom) is here personified as a vigilant guide, a common trope in Syriac wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܼܩ̈ܕܢܘܗܝ","severity":"info","text":"The phrase 'commandments of God' echoes the Decalogue and sapiential injunctions, particularly Proverbs and Ecclesiastes, where divine law is central.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܘܡ̈ܬܐ","severity":"info","text":"The reference to 'oaths' (mawmāṯē) reflects the Syriac Christian emphasis on the binding nature of divine commandments, akin to covenantal language in the Peshitta.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܒܼܢܐ ܘܕܝܼܢܐ","severity":"info","text":"The pairing 'judge and judgment' (zabbā w-dīnā) parallels the biblical motif of divine judgment found in Ecclesiastes 12:14 and Wisdom literature, emphasizing God's omniscience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܙܒܼܢܐ ܘܕܝܼܢܐ","severity":"info","text":"This passage transitions from a discourse on the king's authority to a reflection on divine judgment, marking a structural shift in the commentary's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪܢܫܐ","severity":"caution","text":"The phrase 'evil of the head' (bīšṯā d-berešā) is ambiguous; it may refer to the 'chief evil' or 'original sin,' but the text clarifies it as 'his knowledge,' suggesting a moral failing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'evil of the head' (bīšṯā d-berešā) is ambiguous; the commentary interprets it as 'his knowledge,' but it could also denote a primary or original evil.","The identity of 'the king' is not explicitly named; it may refer to Solomon or a symbolic figure of authority."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܘܝܿܬ ܟ݀ܠ ܗܿܢܐ ܚܙܝܿܬ ܠܡܿܒܐܫܘܼ ܠܗ ܗ̄ ܐܦ ܐܢܿܐ ܐܬܒܩܝܿܬ ܒܨܒ̈ܫܐܐ ܕܥܘܬܼܡܪܐ ܗܿܢܐ ܚܙܝܿܬ ܡܕܡ ܕܐܝܟ ܗܿܟܢ ܕܟܡܼܐ ܙܒܢ̈ܝܼܢ ܐܬܚܼܫܚ ܐܢܫ ܒܚܪܥܘܼܬܐ ܘܐܒܼܐܫ ܠܚܒܪܗ ܘܐܪܡܼܝܗ ܒܥܩ̈ܬܐ ܘܗܿܝܕܝܢ ܚܙܝܿܬ ܗ̄ ܗܿܝܕܝܢ ܡܼܢ ܒ݀ܬܪ ܕܚܙܝܿܬܗ ܕܟܡܐ ܕܫܦܼܪ ܠܗ ܫܦܼܠ ܠܚܒܪܗ. ܡܢܼܫܝܠܝ ܐܬܚܼܛܦ ܡܼܢ ܥ݀ܠܡܐ ܗܿܢܐ ܒܡܣܿܡ ܒܪܝܼܫܐ ܕܐܬܓܼܙܪ ܥܠܘܗܝ ܡܼܢ ܐܠܗܐ ܟܕ ܡܼܢ ܒܝܼܫܘܼܬܐ ܕܚܘܝܼ ܠܘܿܬ ܚܒܪܗ ܠܐ ܐܬܗܼܢܝܼ. ܘܡܼܢ ܐܬܪܐ ܕܩܘܼܕܫܐ. ܗܿܟܢܐ ܥܒܼܕܘ ܗ̄ ܡܼܢ ܐܬܪܐ ܕܩܘܼܕܫܐ. ܗܿܟܢܐ ܥܒܼܕܘ ܗ̄ ܡܼܢ ܐܬܪܐ ܕܚܝ̈ܐ ܒܓܙܪ ܕܝܼܢܐ ܕܟܐܢܘܼܬܐ ܐܫܼܬܪܝܼܘ ܘܡܼܢ ܡܕܝܼܢܬܐ ܕܒܗܿ ܥ݀ܡܪܝܼܢ ܗܼܘܘ ܐܬܼܛܥܝܼ ܫܡܼܗܘܢܿ ܘܕܘܼܟܪܢܗܘܢܿ ܘܚܠܦ ܗ݀ܝ ܕܣܿܒܪܝܼܢ ܗܼܘܘ ܕܟܕ ܡܒܐܫܝܼܢ ܠܐܚܪ̈ܢܐ ܢܬܩܼܝܡ ܫܡܼܗܘܢܿ ܘܕܘܼܟܪܢܗܘܢܿ ܒܡܕܝܢܬܐ. ܗܿܟܐܢ ܛܥܬ݀ ܐܢܘܿܢ ܡܕܝܼܢܬܐ ܐܝܟ ܕܠܐ ܗܼܘܘ ܡܬܘܿܡ. ܘܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܘܐܦ ܗܿܠܝܢ ܠܣܪܝܼܩܘܼܬܐ ܥܡܠܼܘ ܟܕ ܠܐ ܝܼܬܪܘ ܡܼܢ\nܒܝܼܫܘܼܬܗܘܢܿ. ܡܛ݀ܠ ܕܠܐ ܡܬܼܥܒܕܐ. ܠܡܥܼܒܕ ܕܒܝܼܫ ܗ̄ ܗܿܕܐ ܟܿܠܗܿ ܒܝܼܫܘܼܬܐ ܡܚܿܘܝܢ ܨܝܕ ܚܕ̈ܕܐ܆ ܡܛ݀ܠ ܕܠܐ ܢܦܼܩ ܥܠ ܣܟ̈ܠܘܬܗܘܢܿ ܓܙܪ ܕܝܼܢܐ. ܒܥܓܠ ܘܒܗܿ ܒܗܿܕܐ ܕܠܐ ܡܣܿܟܝܢ ܕܒܥܩܼܒܐ ܕܣܟܠܘܼܬܗܘܢܿ ܡܕܪܟ ܠܗܘܢܿ ܡܣܿܡ ܒܪܝܼܫܐ. ܐܬܦܼܫܩ ܠܗ ܡܟܝܼܠ ܕܠܐ ܩܢܼܛܐ ܢܬܠܘܢܿ ܢܦܫܼܗܘܢܿ ܠܚܛܗ̈ܐ. ܡܿܢ ܕܚܿܛܐ ܥܿܒܕ ܒܝܼܫ̈ܬܐ ܡܐܐ ܘܡܓܪ ܠܗ ܗ̄ ܥܠ ܗܿܕܐ ܣܿܥܐ ܐܢܫ ܠܡܚܼܛܐ ܘܡܪܫܥ ܥܠ ܡܐܐ ܙܒܢ̈ܝܼܢ. ܡܛ݀ܠ ܙܒܼܢܐ ܕܡܓܪܬ݀ ܪܘܼܚܐ ܕܐܬܝܼܗܒ ܠܬܝܿܒܘܼܬܐ ܡܠܘܿܐܐ ܐܫܬܼܟܚ ܠܗ ܕܢܬܚܼܫܒ ܕܠܝܬ ܕܝܼܢܐ. ܘܥܠܗ݀ܝ ܒܦܪܗܣܝܐܐ ܥܿܒܕ ܒܝܼܫ̈ܬܐ.","english":"... and all this she saw, to do evil to him. Also, that one was left in the desires of the world. This she saw: that as in many times a man was equipped with wickedness and did evil to his companion and cast him into afflictions, and then she saw that after she saw him, as it was fitting for him, he fell upon his companion. The prudent one was snatched away when this world was put to an end by the decree that was pronounced upon it by God, when, due to the wickedness that he showed towards his companion, he was not spared. And the land of holiness. Thus they did in the land of holiness. Thus they did in the land of the living. In the decree of judgment they were cast out, and the city in which they dwelt, their names and their memory were blotted out. And instead of what they supposed, that when they did evil to others, their names and their memory would be established in the city, thus the city perished as if it had never been. And this also is vanity. And these also labored in vain, when they did not profit from their wickedness, because it is not possible to do that which is evil. This entire wickedness shows itself against one another, because the decree of judgment did not go forth upon their follies. Quickly, and in this, they do not perceive that in the wake of their folly, the decree overtakes them. It is therefore explained that they do not cut off their souls from sins. When one sins, he does evil a hundred times and is drawn to it. Upon this, a man hastens to sin and persists in it a hundred times. Because of the time of the drawing of the spirit that was given to repentance, it was found to be full, so that it might be considered that there is no judgment. And upon them, openly, they do evil deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܣܿܡ ܒܪܝܼܫܐ","severity":"info","text":"The phrase ܡܣܿܡ ܒܪܝܼܫܐ (literally 'placing of the head') denotes a divine decree or judgment, a key concept in Bar Salibi's exegesis of Ecclesiastes.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 9:3–4","severity":"info","text":"The commentary's discussion of the prudent one being snatched away and the decree of judgment echoes Ecclesiastes 9:3–4, where death and the futility of human plans are emphasized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"land of holiness","severity":"info","text":"The 'land of holiness' likely refers to the Holy Land or a monastic community, reflecting Bar Salibi's context in the Syriac tradition where such terms denote sacred geography or ascetic settings.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"decree of judgment","severity":"info","text":"The motif of a divine decree overtaking the wicked parallels Didymus the Blind's commentary on Ecclesiastes, where judgment is portrayed as inevitable and corrective.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage functions as a narrative exemplum within the commentary, illustrating the consequences of wickedness through a sequence of actions and divine response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܝܿܬ","severity":"caution","text":"The opening ܘܝܿܬ (w-y-t) is ambiguous; it may be a scribal error or a rare conjunction. The translation reads it as 'and all this,' but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܝܿܬ (w-y-t) at the start is unclear; it may be a corruption or a variant of ܘܐܝܬ (w-ayt, 'and there is'). The reading 'and all this' is adopted but not certain.","The identity of 'the prudent one' (ܡܢܼܫܝܠܝ) is ambiguous; it may refer to a specific biblical figure or a generic wise person."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܝܘܢܝܐ܆ ܡܿܢ ܕܚܿܛܐ ܥܿܒܕ ܒܝܼܫ̈ܬܐ ܘܡܿܐܬ ܘܡܿܓܪ ܠܗ ܗ̄ ܐܠܐ ܠܡ ܡܐ ܕܚܼܛܐ ܘܐܬܼܐ ܥܠܘܗܝ ܡܣܿܡ ܒܪܝܼܫܐ. ܕܡܓܪܬ݀ ܪܘܼܚܐ ܡܟܝܼܠ ܡܬܼܚܙܐ ܙܒܢܼܐ ܟ݀ܠܗ ܕܚܝܘ̈ܗܝ ܕܐܦܼܩ ܕܠܐ ܥܩܿܬܐ. ܗ݀ܝ ܕܐܬܪܐ ܠܬܝܿܒܘܼܬܐ ܝܗܼܒ ܠܗ ܐܠܗܐ ܒܟܿܠܗ ܙܒܢܼܐ ܕܚܝ̈ܘܗܝ. ܘܝܿܕܥ ܐܢܼܐ ܕܢܗܼܘܐ ܛܒܿ ܗ̄ ܒܝܕ ܗܿܠܝܢ ܐܣܬܟܿܠܬ ܫܪܝܼܪܐܝܼܬ ܕܠܐܝܿܠܝܢ ܕܕܚܿܠܝܼܢ ܠܐܠܗܐ ܗܿܘܐ ܠܗܘܢܿ ܦܘܼܪܥܢܐ ܕܛܒ̈ܬܐ. ܠܪ̈ܫܝܼܥܐ ܐܦܿܠܐ ܚܕܐ ܛܒܿܬܐ ܡܿܛܝܐ. ܗܿܪܟܐ ܫܠܼܡ ܫܪܒܐ ܕܐܝܿܠܝܢ ܕܡܣܿܓܦܝܼܢ ܠܚܒܪ̈ܝܗܘܢ܇ ܡܙܗܿܪ ܬܘܼܒ ܕܠܐ ܢܚܼܛܐ ܡܼܢ ܥܠܬ݀ ܢܣܝܘܼ̈ܢܐ ܕܥܿܪܨܝܼܢ ܥܠ ܛܒ̈ܐ ܘܥܠ ܒܝܼܫ̈ܐ. ܐܝܼܬ ܗܒܼܠܐ ܕܥܒܝܼܕ ܗ̄ ܐܝܼܬ ܣܪܝܼܩܘܼܬܐ ܐܚܪܬܐ ܕܡܣܼܬܥܪܐ ܒܝܬ ܒܢܝ̈ܢܫܐ ܕܣܿܓܝܼ ܓܢܝܼܚܐ. ܡܛ݀ܠ ܕܐܝܼܬ ܙܕܝܼ̈ܩܐ ܕܡܼܛܐ ܠܗܘܢܿ ܗ̄ ܢ݀ܦܠܝܼܢ ܠܡ ܙܕܝܼ̈ܩܐ ܒܥܩ̈ܬܐ ܕܫ̈ܘܝܢ ܠܕܪ̈ܫܝܼܥܐ. ܘܐܝܼܬ ܪ̈ܫܝܼܥܐ ܗ̄ ܐܝܼܬ ܬܘܼܒ ܪ̈ܫܝܼܥܐ ܕܗܘܼܘ ܒܟܗܝܼܢܘܼܬܐ ܕܙܕܝܼ̈ܩܐ ܘܐܦ ܗܿܢܐ ܗܒܼܠܐ ܗ̄ ܘܐܡܿܪܬ ܕܒܩܼܒܠܐ ܗܿܘ ܗܿܢܐ ܕܚܙܝܿܬ ܘܥܡܠܐ ܣܿܓܝܐܐ ܠܡܕܥܗ. ܝܿܬ ܚܕܘܼܬܐ ܗ̄ ܘܿܡܬ ܒܢܦܼܫܝ ܕܦܩܿܚܐ ܗܿܝ ܕܐܝܿܟܢ ܕܗܘܼ ܐܢܫ ܒܢܝܿܚܐ ܢܗܼܘܐ ܒܥܿܠܡܐ. ܕܠܝܬ ܕܛ݀ܒ ܠܒܪܢܫܐ ܬܚܝܬ ܫܡܼܫܐ ܗ̄ ܐܠܐ ܕܢܬܼܬܢܝܼܚ ܐܢܫ ܒܥܡܠܐ ܗܿܢܐ ܘܠܝܬ ܝܘܼܬܪܢܐ ܒܕܘܼܒܪܐ ܘܠܐ ܒܥܡܼܠܗܘܢܿ. ܘܗܿܠܝܢ ܐܡܼܪ ܡܼܢ ܫܘܝܘܼܬ ܓܕ̈ܫܐ ܕܙܕܝܼ̈ܩܐ ܘܥܘܿܠ̈ܐ. ܡܛ݀ܠ ܕܐܦ ܬܪܥܝܼܬܗ ܐܬܟܫܼܠܬ݀ ܐܝܟ ܕܫܪܟܐ. ܡܛ݀ܠܗ݀ܢܐ ܝܗܒܿܬ ܠܒܝ ܗ̄ ܒܥܝܢ̈ܘܗܝ ܠܐ ܚܿܙܐ ܗ̄ ܐܢܿܐ ܠܐ ܟܬܿܪܬ ܠܘܿܬ ܗܿܢܐ ܟܫܼܠܐ. ܐܠܐ ܝܗܒܿܬ ܠܢܦܼܫܝ ܕܬܬܒܼܝܢܝ ܒܚܟܡܼܬܐ.","english":"... and all this she saw, to do evil to him. Also, that one was left in the desires of the world. This she saw: that as in many times a man was equipped with wickedness and did evil to his companion and cast him into affliction, and he died, and he was dragged away; but not when he sinned and came upon him, he was placed as head. For the dragging of the spirit is now seen throughout the whole time of his life, which he brought forth without distress. That which gave place to repentance, God gave him throughout the whole time of his life. And he knew that he would be good; by these she understood truly that for those who fear God, there would be for them the reward of good things. For the wicked, not even one good thing reaches them. Here ends the story of those who oppress their companions. He warns again that one should not sin with the cause of the afflictions that befall the good and the evil. There is vanity that is done; there is another emptiness that occurs among the wicked who are many and foolish. Because there are righteous who reach them, they fall; but the righteous are in the afflictions that are equal to the wicked. And there are wicked; there are also wicked who were in the weariness of the righteous, and this also is vanity. And I said that in the beginning this is what I saw, and much labor for its knowledge. There is joy, and she died in the simplicity of the foolish, that which is as that man was foolish in the world. For there is nothing better for a man under the sun than that a man should weary himself in this, and there is no profit in conduct nor in their labors. And these he said with the equality of the events of the righteous and the wicked. Because even her thought was confounded like the rest. For this reason I gave my heart; in his affairs he did not see; that one did not remain with this stumbling. But I gave to myself that I might be instructed in wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܣܿܓܦܝܼܢ","severity":"info","text":"The verb ܡܣܿܓܦܝܼܢ (from ܣܓܦ, 'to oppress') is used here in the active participle plural, describing those who oppress their companions. This term is central to the passage's moral classification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 4:32-35 (allusion)","severity":"info","text":"The discussion of the equality of events for the righteous and wicked echoes Ecclesiastes 9:2-3, where Qoheleth observes that all share the same fate. The commentary explicitly references this theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Didymus the Blind","severity":"info","text":"Dionysius bar Salibi's commentary shows awareness of earlier Greek exegesis, particularly the tradition of Didymus the Blind, who also addressed the problem of theodicy in Ecclesiastes. This passage reflects that tradition.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":["Didymus the Blind"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܪܟܐ ܫܠܼܡ ܫܪܒܐ","severity":"info","text":"The phrase 'Here ends the story' marks a clear structural boundary, concluding the discussion of those who oppress their companions and transitioning to a new warning about sin and affliction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܿܡܬ ܒܢܦܼܫܝ ܕܦܩܿܚܐ","severity":"caution","text":"The phrase 'she died in the simplicity of the foolish' is ambiguous: it may refer to the personified Wisdom (ḥekmtā) or to a generic figure. The Syriac allows both readings, and the English draft follows the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Bar Salibi's exegetical method","severity":"info","text":"Dionysius bar Salibi (13th c.) was a West Syriac scholar whose commentaries often synthesize earlier patristic sources. This passage's focus on theodicy and moral instruction reflects his pastoral concerns.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' throughout the passage is ambiguous: it may refer to personified Wisdom (ḥekmtā) or to a generic observer. The English draft treats it as a generic figure, but the Syriac allows both.","The phrase 'she died in the simplicity of the foolish' is ambiguous: it may mean that Wisdom herself perishes among fools, or that a foolish person dies in simplicity."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܡܛ݀ܠ ܗܿܕܐ ܥܠܬܼܐ ܕܐܢ ܠܝܬ ܝܘܼܬܪܢܐ ܠܐܝܿܠܝܢ ܕܪܗܛܝܼܢ ܒܿܬܪ ܟܐܢܘܼܬܐ ܥܠ ܡܿܢܐ ܒܠܠܼܝܐ ܘܒܐܝܼܡܡܐ ܠܐ ܡܡܿܐܢܝܼܢ ܡܼܢ ܥܡܠܐ ܕܥܠ ܐܦܝ̈ܗܿ. ܐܝܟ ܕܐ݀ܦܠܐ ܫܥܼܬܐ ܢܣܼܒܥܘܢ܆ ܘܚܙܝܿܬ ܐܢܿܐ ܟ݀ܠ ܥܒ݀ܕܐ ܬܚܝܬ ܫܡܼܫܐ ܗ̄ ܐܬܒܩܝܿܬ ܒܟ݀ܠܗܝܢ ܕܥܒܼܕ ܐܠܗܐ ܠܘܿܬ ܒܢܝܢ̈ܫܐ ܡܼܢ ܩܕܝܼܡ ܘܐܒܝܿܢܬ ܕܠܘ ܕܠܐ ܝܘܼܬܪܢ ܐܝܼܬ̄ܘ ܠܟܫܝܼܪ̈ܐ܇ ܥܡܠܐ ܕܥܠ ܐܦܝ̈ ܙܕܝܼܩܘܼܬܐ ܐܠܐ ܘܟܕ ܛ݀ܒ ܗܿܟܢܐ ܠܐ ܦܫܝܼܩܐ ܠܗܘܢܿ ܠܒܢܝ̈ܢܫܐ ܠܡܼܕܥ ܚܬܝܼܬܐܝܼܬ ܕܥܠ ܡܿܢܐ ܫܿܘܝܢ ܓܕ̈ܫܐ ܕܒܙܕܝܼ̈ܩܐ ܘܥܘܿܠ̈ܐ. ܟ݀ܠ ܕܥܡܿܠ ܒܪܢܫܐ ܕܢܒܼܥܐ ܗ̄ ܐܠܐ ܐ݀ܦܠܐ ܢܣܓܼܐ ܢܬܥܼܫ ܠܡܫܼܟܚܘܼ ܥܠܬܼܗܝܢ ܕܗܿܠܝܢ. ܡܿܨܐܼ ܕܢܕܪܟ. ܘܟ݀ܠ ܕܢܐܡܼܪ\nܚܟܝܼܡܐ ܠܡܼܕܥ ܗ̄ ܐ݀ܦܢ ܢܗܼܘܐ ܕܐܢܫ ܡܫܡܿܗ ܒܚܟܼܡܬܐ ܘܢܣܼܒܪ ܕܐܕܪܟ ܥܠܼܬܐ ܕܗܿܠܝܢ. ܐܦ ܗܘܼ ܗܿܢܐ ܣܿܓܝ ܪܚܝܼܩ ܡܼܢ ܡܬܕܪܟܢܘܼܬܗܝܢ. ܩܦܠܐܘܢ ܛ܆ ܡܛ݀ܠ ܕܝܿܬ ܟ݀ܠ ܗܠܝܢ. ܒܐܝܼܕܐ ܕܐܠܗܐ ܗ̄ ܠܝܼ ܠܡ ܫܘܼܠܛܢܐ ܢܗܼܘܐ ܠܝܼ ܥܠ ܗܿܠܝܢ ܕܓܠ̈ܝܢ ܐܢܝܢ ܩܕܡ ܐܠܗܐ ܛܒ̈ܬܐ ܘܒܝܼܫ̈ܬܐ ܕܒܢܝ̈ܢܫܐ ܘܦܘܼܠܚܢܗܘܢܿ ܕܟ̈ܐܢܐ ܘܕܚܟܝܼ̈ܡܐ ܝܿܕܥ. ܐܦ ܪܚܡܼܬܐ ܐܦ ܣܢܼܐܬܐ܀ ܘܥܠ ܗܿܠܝܢ ܕܠܟܿܠ ܗ̄ ܐܦܿܠܐ ܠܡ ܛܫܿܝܢܼ ܡܼܢ ܩܕܡܘܗܝ. ܐܝܿܠܝܢ ܕܗܿܟܢܐ ܒܥܕܿܝܪ̈ܝܼܢ ܡܢ̈ܬܝܼܢ ܐܝܟ ܕܐܦܿܠܐ ܚܕ ܦܘܼܪܫܢܐ ܢܗܼܘܐ ܒܢܦܼܫ̈ܬܗܘܢܿ ܕܚܘܼܒܐ ܘܕܣܢܼܐܬܐ. ܒܥܝܿܬ ܠܡ ܒܬܪܥܝܼܬܝ. ܠܡܫܼܟܚܘܼ ܕܡܿܢܐ ܗܿܝ ܗܿܕܐ ܕܐܝܟ ܕܒܣܘܓܐܐ ܫܿܘܝܢܼ ܒܓܕܫܐ ܬܪ̈ܝܗܘܢܿ. ܓܕܫܐ ܚܕ ܠܙܕܝܼ̈ܩܐ ܘܠܪ̈ܫܝܼܥܐ ܗ̄ ܠܐ ܦܪܝܼܫ ܒܡܕܡ ܓܕܫܐ ܕܬܪ̈ܝܗܘܢܿ ܠܦܼܬ ܫܘܼܚܠܦܐ ܕܕܘܼܒܪ̈ܝܗܘܢ܇ ܗܿܕܐ ܒܝܼܫܐ ܒܟ݀ܠ ܡܐ ܗ̄ ܗܿܕܐ ܒܠܚܘܼܕ ܐܬܚܼܙܝܬ ܠܝܼ ܒܥܿܠܡܐ ܗܿܢܐ ܕܡܠܝܐ ܥܝܛܐ ܣܿܓܝܐܐ.","english":"... for this reason, that there is no profit for those who run after affliction, on account of what they toil night and day, not ceasing from the labor that is upon their faces. As if not even an hour were satisfied, and she saw that every work under the sun was left behind in all that God did with the wicked from the beginning, and she perceived that there is no profit for the virtuous, the labor that is upon the faces of righteousness, except that when it is good in this way, it is not easy for the wicked to know certainly on account of what events are equal for the righteous and the unjust. All that a person toils at the head of desire is nothing, and not even a multitude can be troubled to find the causes of these things. He is able to comprehend. And all that the wise man says to know is nothing, and it happens that a man named in wisdom supposes that he has attained the cause of these things. Even he is very far from the comprehension of them. Conclusion: because all these things are in the hand of God, and there is no authority for me over these things which are revealed before God. He knows the good and evil of the wicked and the works of the afflicted and of the wise. Also mercy, also hatred. And concerning these things, for all, nothing is hidden from him. Those things which are thus in their times come as if there were no distinction in their souls between love and hatred. I sought in my thought to find what this is, that as in abundance events are equal for both of them, one event for the righteous and the wicked is not distinguished in anything, the event of both of them is towards a change of their conduct. This is evil in every way, and this alone was seen by me in this world which is full of much sorrow.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܛ݀ܠ ܗܿܕܐ ܥܠܬܼܐ","severity":"info","text":"The phrase introduces a causal explanation for the preceding observation about the lack of profit in worldly striving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܠܬܼܐ","severity":"info","text":"ܥܠܬܼܐ can mean 'reason' or 'cause'; here it is used in the sense of a logical ground, not a theological first cause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟ݀ܠ ܥܒ݀ܕܐ ܬܚܝܬ ܫܡܼܫܐ","severity":"info","text":"The phrase 'every work under the sun' echoes Ecclesiastes language (e.g., Qoh 1:14), reinforcing the commentary's biblical frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܩܦܠܐܘܢ ܛ","severity":"info","text":"The word ܩܦܠܐܘܢ (conclusion) marks a structural break, typical of Syriac commentary style, summarizing the preceding argument.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܐܝܼܕܐ ܕܐܠܗܐ","severity":"info","text":"The assertion that all things are in God's hand parallels Didymus the Blind's commentary on Ecclesiastes, which emphasizes divine sovereignty over human understanding.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܿܨܐܼ ܕܢܕܪܟ","severity":"caution","text":"The phrase 'He is able to comprehend' is ambiguous: it may refer to the wicked person's limited understanding or to the wise person's failed attempt; the context suggests the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'she' in 'she saw' is unclear; likely personified Wisdom or the soul from the preceding passage.","The phrase 'ܡܿܨܐܼ ܕܢܕܪܟ' could be read as a rhetorical question or a statement; the translation takes it as a statement."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܕܐܝܿܟܢ ܟܕ ܕܘܼܒܪ̈ܝܗܘܢܿ ܡܫܚܿܠܦܝܼܢ ܓܕܫܐ ܕܬܪ̈ܝܗܘܢܿ ܫܿܘܐ܆ ܘܐܦ ܠܒܼܐ ܕܒܪܢܫܐ. ܒܠܼܒܗܘܢܿ ܒܚܝ̈ܝܗܘܢ ܗ̄ ܡܛ݀ܠܗܕܐ ܒܠܝ̈ܠܘܬܐ ܡܬܚܼܦܛܝܼܢ ܒܢܝܢ̈ܫܐ ܘܕܠܝܼܠܐܝܼܬ ܦ݀ܗܝܢ ܒܒܝܼܫ̈ܬܐ. ܒܗ݀ܝ ܕܠܐ ܐܫܟܼܚܘ ܝܘܼܬܪܢܐ ܡܼܢ ܥܡ̈ܠܐ ܕܡܝܬܪܘܼܬܐ܆ ܬܘܼܒ ܕܐܦܿܠܐ ܡܿܐ ܕܚܿܛܝܢ ܡܿܕܪܟ ܠܗܘܢܿ ܒܥܓܠ ܡܣܿܡܒܪܝܼܫܐ. ܘܚܪܬܗܘܢܿ ܠܘܿܬ ܡܝܼ̈ܬܐ ܗ̄ ܘܐܚܪ̈ܢܐ ܕܡܫܼܬܚܪܝܼܢ ܒ݀ܬܪ ܐܝܿܠܝܢ ܕܡܿܝܬܝܼܢ ܡܡܪܝܢ ܒܥܘܠܐ ܕܩܕ̈ܡܝܐ. ܐܝܟ ܕܐܚܪܝܬ݀ ܒܦܘܼܡܗܘܢ ܢܪܥܘܿܢ ܐܝܟ ܥܢ̈ܐ ܗ̄ ܐܝܟ ܥܢ̈ܐ ܕܐܙܿܠܐ ܒܿܬܪ ܦܣܩܐ ܕܩܕܡ̈ܝܐ ܕܠܐ ܒܩܼܝܿܢܐ. ܗܿܟܢܐ ܐܦ ܐܚܪ̈ܝܐ ܐܙܠܼܘ ܒ݀ܬܪ ܪܘܼܫܥܐ ܩܕܡ̈ܝܐ. ܟܿܠ ܕܡܫܼܬܘܬܦ ܠܟܿܠ ܚܝ̈ܐ. ܡܼܢ ܐܪܝܐ ܕܡܝܼܝܼܬ ܗ̄ ܗ݀ܠܝܢ ܘܕܫܪܟܐ ܗܿܟܢܐ ܐܢܝܢ. ܘܡܼܢ ܗܿܢܘܢ ܕܟܬܝܼܦܝܼܢ ܒܿܬܪ ܚܛܗ̈ܐ. ܡܬܼܐܡܪ̈ܐܢ ܐܣܼܛܝܼܘ ܠܗܘܢܿ ܟܿܠܗܘܢܿ ܐܟܼܚܕܐ. ܘܐܝܟ ܕܒܚܕ ܩܿܠܐ ܐܡܿܪܝܼܢ. ܕܠܡܚܼܐ ܠܥܿܠܡ ܠܐ ܡܨܝܐ. ܦ݀ܩܚܐ ܕܒܚ̈ܝܖܐ ܗܿܠܝܢ ܢ݀ܬܒܣܡ ܝܬܝܼܪ ܡܼܢ ܕܢ݀ܬܛܪܦ ܗܿܪܟܐ. ܥܠ ܐܦܝ̈ ܣܒܼܪܐ ܕܛܒ̈ܬܐ. ܗ݀ܠܝܢ ܕܡܼܢ ܒܿܬܪ ܡܿܘܬܐ ܠܐ ܝܕܝܼ̈ܥܢ ܐܢ ܐܝܼܬܝܗܝܢ ܐܘܿ ܠܐ. ܘܟܡܼܐ ܠܡ ܕܡܝܬܼܪ ܟܠܒܐ ܚܝܐ ܡܼܢ ܐܪܝܐ ܡܝܼܬܐ ܗܿܟܢܐ ܡܝܬܼܪ ܢܝܿܚܐ ܕܫܟܝܼܚ ܝܬܝܼܪ ܡܼܢ ܕܢܣܟܼܐ ܐܢܫ ܕܒ݀ܬܪ ܡܿܘܬܗ ܦܓܼܥ ܒܗ ܐܚܪܢܐ. ܘܠܝܬ ܠܗܘܿܢ ܬܘܼܒ ܐܦܠܐ ܚܕ ܝܘܼܬܪܢ ܡܼܢ ܥܡ̈ܠܐ ܕܙܕܝܼܩܘܼܬܐ ܕܦܠܚܼܘ. ܒܗ݀ܝ ܕܒ݀ܬܪ ܡܘܬܗܘܢܿ ܡܬܼܛܥܐ ܐܦ ܕܘܼܟܪܢܗܘܢ ܘܫܩܼܠܘ ܡܟܼܐ ܟܕ ܠܐ ܝܬܼܪܘ ܡܕܡ ܡܼܢ ܬܥܫ̈ܐ ܕܬܥܼܫܘ. ܬܐܼܟܘܿܠ ܒܚܕܘܼܬܐ ܠܚܡܟ ܗ̄ ܐܡܿܪܝܼܢ ܕܡܛ݀ܠ ܕܗܿܠܝܢ ܗܿܟܢܐ ܓܕ̈ܫܢ ܘܠܝܬ ܝܘܼܬܪܢܐ ܡܼܢ ܥܡ̈ܠܐ ܕܙܕܝܼ̄ܩܘܼ. ܬܘܿ ܢܿܐܟܘܿܠ ܘܢ݀ܫܬܐ ܘܢ݀ܬܦܪܦܥ ܕܠܐ ܡܫܼܚܐ ܒܚ̈ܝܐ ܗܿܠܝܢ.","english":"... as if their ways were changed, the outcome of both is equal, and there is no heart in a human. In their hearts, during their lives, they strive night and day after evils and useless things, in that they did not find profit from the labors of virtue; again, not even when one sins does one quickly attain them, and their end is with the dead, and others who are delayed after those who die, being embittered by the injustice of the former. As if at their end, in their mouth, a cry like a flock, like a flock that goes after the first one that breaks away, which is not stable. Thus also the latter go after the former wickedness. All who participate in all life, with the lion that is dead, these and the rest are thus. And with those who are pressed after sins, they are all together, as if with one voice they say, that they cannot ever be healed. The joys of the chosen are more pleasant than those that are plucked here, upon the face of hope of good things, which after death are not known whether they exist or not. And how much better is a living dog than a dead lion; thus better is a living jackal than a dead man who, after his death, another encounters, and they have no profit at all from the labors of righteousness that they performed, in that after their death even their memory is lost and they are taken away from here, when they have left nothing from the afflictions they afflicted. \"Eat your bread with joy,\" they say, because these things happen thus, and there is no profit from the labors of righteousness. Come, eat and drink and indulge without restraint in this life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that the outcomes of the virtuous and the wicked are equal, and that neither gains lasting profit from their labors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܼܒܪ̈ܝܗܘܢ","severity":"info","text":"The Syriac term ܕܘܼܒܪ̈ܝܗܘܢ (dubrīhōn) means 'their ways' or 'conduct,' here contrasting the behavior of the virtuous and the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܘܿܠ ܒܚܕܘܼܬܐ ܠܚܡܟ","severity":"info","text":"The phrase 'Eat your bread with joy' echoes Ecclesiastes 9:7 (LXX: φάγε τὸν ἄρτον σου μετὰ εὐφροσύνης), a key verse in the commentary's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܠܒܐ ܚܝܐ ... ܐܪܝܐ ܡܝܼܬܐ","severity":"info","text":"The comparison 'a living dog is better than a dead lion' is a proverbial saying also found in Greek and Syriac wisdom literature, emphasizing the futility of posthumous glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi (13th cent.) was a West Syriac scholar; his Literal Commentary on Ecclesiastes reflects Antiochene exegetical traditions, focusing on the plain sense of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings (e.g., ܢܪܥܘܿܢ, ܢܿܐܟܘܿܠ), likely due to scribal errors or orthographic variation, affecting precise interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܢܪܥܘܿܢ (ʿrʿwʿ) is unclear; possibly a variant of ܥܪܥܐ (ʿarʿā, 'cry' or 'shout'), but the reading is uncertain.","The final verb ܢܿܐܟܘܿܠ (ʾkōl) may be a scribal error for ܐܟܘܿܠ (ʾkōl, 'eat'), as the context demands an imperative."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܡܛ݀ܠ ܕܐܨܛܒܝܼ ܐܠܗܐ ܗ̄ ܡܛ݀ܠ ܕܒܚ̈ܝܐ ܗܿܠܝܢ ܘܦܘܼܪ̈ܦܥܐ ܬܚܼܡ ܐܢܝܢ ܐܠܗܐ\nܠܛܒ̈ܬܐ ܕܒܢܝ̈ܢܫܐ. ܒܟܿܠܥܕܢ ܢܚܬ̈ܝܟ ܢܗܼܘܘܢܿ ܚܘܪ̈ܝܼܢ ܗ̄ ܢܬܡܼܬܚ ܦܘܼܢܩܐ ܥܕܡܐ ܠܢܚ̈ܬܐ ܘܢܦܪܓܘܢܼ ܠܒܘܼܫ̈ܝܼܢ ܒܟܿܠ ܙܒܢ. ܘܡܫܼܚܐ ܕܒܣܼܡܐ ܗܼܘܐ ܡܫܦܥ ܐܡܝܼܢܐܝܼܬ. ܘܚܙܝܼ ܚ̈ܝܐ ܥܡ ܗ̄ ܐܦܿܠܐ ܡܼܢ ܪܓܬ݀ ܢܫ̈ܐ ܬܟܼܠܐ ܢܦܼܫܟ ܒܟܿܠܗܘܿܢ ܝܘܡ̈ܝ ܚܝܝ̈ܟ. ܡܛ݀ܠ ܕܠܝܬ ܥܒܿܕܐ. ܐܙܿܠ ܐܢܬ ܠܬܡܿܢ ܗ̄ ܐܦܿܠܐ ܡܨܝܐ ܠܡܣܼܥܪ ܡܕܡ ܬܡܿܢ. ܒܗܿܝ ܕܐܢ ܥܒܿܕܐ ܘܐܢ ܚܟܼܡܬܐ ܘܐܢ ܡܕܡ ܐܚܪܝܼܢ ܕܒܕܡܘܼܬ ܛܒܿܬܐ ܡܬܼܚܫܒ ܠܒܢܝ̈ܢܫܐ. ܟܿܠܗܝܢ ܒܛ̈ܠܢ ܘܙܠ̈ܢ. ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܡܼܢ ܦܪܨܘܼܦܐ ܕܗܿܠܝܢ ܕܓܪܝܼܢ ܒܚܛܗ̈ܐ. ܡܼܢ ܥܠܼܬ ܫܘܝܘܼܬ ܓܕ̈ܫܐ ܕܒܙܕܝܼ̈ܩܐ ܘܒܥܿܘ̈ܠܐ ܐܠܐ ܠܐ ܩܡܿܬ ܥܕܡܐ ܠܗܿܕܐ. ܐܦܢܝܿܬ ܓܝܪ ܪܥܝܿܢܝ ܘܐܬܒܝܿܢܬ ܕܣܿܓܝܼ ܣܟܠܐ ܡܣܼܒܪܢܘܼܬܐ ܕܗܿܢܘܢ ܕܐܡܿܪܝܼܢ ܕܒܥܒܿܘܪ̈ܝܬܐ ܐܝܼܬ̄ܘ ܬܚܘܼܡܐ ܕܛܒ̈ܬܐ ܘܦ݀ܣܩܝܼܢ ܕܠܝܬ ܝܘܼܬܪܢܐ ܠܟܐܢ̈ܐ ܡܼܢ ܙܕܝܼܩܘܼܬܗܘܢܿ ܡܛ݀ܠ ܕܐܦܿܠܐ ܐܝܿܠܝܢ ܕܣܿܒܪܝܼܢ ܕܛܒ̈ܬܐ ܐܢܝܢ ܡܬܼܩܝ̈ܡܢ. ܐܢ ܐܠܗܐ ܠܐ ܒ݀ܥܐ ܐܦܿܠܐ ܓܝܪ ܐܝܿܢܐ ܕܩܠܝܼܠ ܒܪܗܼܛܗ ܡܿܨܐܼ ܠܡܫܠܼܡܘܼ ܪܗܼܛܗ. ܐܢ ܠܐ ܢܬܼܥܕܪ ܡܼܢ ܐܠܗܐ. ܘܠܐ ܐܝܿܢܐ ܕܓܢܡܒܪ ܕܢܬܢܼܨܚ ܒܩܪ̈ܒܐ. ܘܐܦܿܠܐ ܠܚܟܝܼ̈ܡܐ ܡܫܪܬܼܚܘܼܬܐ. ܠܐ ܡܿܘܬܪ̈ܢ ܗܿܠܝܢ ܠܐܢܫ ܟܕ ܩܿܢܐ ܠܗܝܢ ܐܢ ܐܠܗܐ ܐܝܼܬܘ̄ ܕܠܩܘܼܒܠܗ ܡܛ݀ܠ ܒܝܼܫܘܼܬܗ. ܡܿܕܝܢ ܦܩܿܚܐ ܗܷܿ ܕܢܐܼܨܦ ܕܙܕܝܼܩ̄ܘܼܗ ܐܝܟ ܨܒܝܿܢܗ ܢܬܕܒܪ ܘܠܐ ܢܣܼܒܪ ܕܒܥܿܠܡܐ ܗܿܢܐ ܐܣܝܼܪ̈ܢ ܟ݀ܠܗܝܢ ܛܒ̈ܬܐ. ܡܛ݀ܠ ܕܙܒܢܼܐ ܘܦܓܥܼܐ ܓܿܕܫ ܗ̄ ܠܘ ܡܛ݀ܠ ܫܘܝܘܼܬ ܓܕ̈ܫܐ ܢܣܼܒ ܕܠܝܬ ܝܘܼܬܪܢ ܒܥܡܠܐ ܕܙܕܝܼܩܘܼܬܐ. ܟܣܝ̈ܢ ܗܿܠܝܢ ܠܘܿܬ ܝܼܕܥܬܢ ܘܠܝܼܕܥܬܐ ܕܐܠܗܐ ܣܝܼܡ ܦܘܼܢܣܗܝܢ.","english":"... because God willed it. Because in this life, the wicked and the evil are equal, God established good things for the wicked. In every place where your ways are, they are free, and the command is extended to the end, and they change their garments at all times. And fragrant oil flows abundantly. And life is seen with them, not even a desire for weariness, and you rest all the days of your life. Because there is no work. Go to that place, not even can you do anything there. For whether work or wisdom or anything else that is considered in the likeness of good things for the wicked, all are vain and worthless. All these are with the face of those who run in sins. With the equality of events that happen to the righteous and the wicked, but it did not stand until this. For I turned my thoughts and understood that many fools hold the opinion of those who said that in the wombs there is the limit of good things, and they determined that there is no benefit for the afflicted from their righteousness, because not even those who thought that good things are established. If God does not will, for not even a small one in its course can complete its course. If it is not helped by God. And not even a strong one who is victorious in wars. And not even for the wise are there relaxations. These do not benefit a person when they stand against them if God is against them because of his evil. What then is the fruit of that which is gathered, that the righteous, according to his will, are led and do not think that in this world all good things are bound? Because time and chance happen to him, not because of the equality of events, he takes that there is no benefit in the labor of righteousness. These are hidden from your knowledge, and to the knowledge of God their end is set.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that the wicked enjoy worldly goods as if by divine will, yet these goods are vain; the righteous gain no benefit from their labor if God opposes them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܒ̈ܬܐ","severity":"info","text":"The Syriac term ܛܒ̈ܬܐ (ṭabbāṯā) means 'good things' and is used here to denote material or worldly benefits that the wicked receive, contrasting with spiritual goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'in the wombs there is the limit of good things' echoes Ecclesiastes 5:14 (LXX 5:14) or a similar tradition about predestination of goods, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar; his commentary engages with earlier Greek and Syriac exegesis, possibly including Didymus the Blind's lost commentary on Ecclesiastes.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"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 refutes the view that good things are predetermined in the womb, arguing instead that divine will governs outcomes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings (e.g., ܐܨܛܒܝܼ, ܦܘܼܪ̈ܦܥܐ) that may affect interpretation; the translation follows the manuscript as edited in ed:dsc-240.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܨܛܒܝܼ ܐܠܗܐ' could be read as 'God willed' or 'God was pleased'; the translation takes it as 'willed'.","The term 'ܦܘܼܪ̈ܦܥܐ' is obscure; it may be a corruption of 'ܦܘܪ̈ܦܥܐ' (rewards) or a scribal error; the translation renders it as 'evil' based on context."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܡܛ݀ܠ ܕܠܐ ܝܿܕܥ ܒܪܢܫܐ ܙܒܼܢܗ ܗ̄ ܫܒܘܿܩ ܠܡ ܕܐܝܼܬ ܠܒܪܢܫܐ ܕܢܕܪܟ ܗܿܢܝ̈ܢ ܕܐܠܗܐ ܠܚܘܼܕ ܝܼܬܝܗܿ ܝܼܕܥܬܗܝܢ. ܟܕ ܐܦܿܠܐ ܕܡܿܢܐ ܠܗ ܓܿܕܫ ܡܦܼܣ. ܗܿܐ ܓܝܪ ܟܕ ܥܕܟܝܼܠ ܡܗܒܿܒ ܒܚܕܘܼܬܗ ܡܢܼܫܝܠܝ ܘܕܠܐ ܣܘܼܟܝ ܨܿܦܚ ܠܗ ܐܒܕܢܐ. ܒܕܡܘܼܬ ܢܘܼ̈ܢܐ ܐܘܿ ܦܪܚܬܐ ܕܒܡܨܝܼ̈ܕܬܐ ܡܢܼܫܝܠܝ ܡܬܼܚܒܫܝܼܢ ܗܿܟܐܢ ܐܦ ܠܒܢܝ̈ܢܫܐ. ܐ݀ܚܕ ܠܗܘܢܿ ܓܙܪ ܕܝܼܢܐ ܕܡܼܢ ܐܠܗܐ ܡܬܼܓܙܪ ܥܠܝܗܘܢܿ ܡܢܼܫܝܠܝ. ܒܝܕ ܗܿܠܝܢ ܓܝܪ ܟ݀ܠܗܝܢ ܢ݀ܦܩ ܪܘܼܚܐ ܥܠ ܫܘܝܘܼܬ ܓܕܫ̈ܐ ܟܕ ܬܟܿܣ ܠܐܝܿܠܝܢ ܕܡܛ݀ܠܗܿܕܐ ܡܡܿܪܚܝܼܢ ܠܡܚܼܛܐ.. ܡܫܪܐ ܕܢܡܼܡܠܠ ܥܠ ܚܟܡܼܬܐ. ܕܟܕ ܛ݀ܒ ܡܝܬܼܪܬܐ ܗܿܝ ܫܝܼܛܐ ܒܝܬ ܒܢܝ̈ܢܫܐ. ܘܐܝܿܠܝܢ ܕܒܗܿ ܥܿܢܝܢܼ ܐ݀ܦܢ ܠܐ ܚܫܝܼܒܝܼܢ ܡܕܡ ܐܠܐ ܐܝܼܬܝܗܘܢܿ ܗܕܝܪ̈ܐ ܘܐܚܝܼ̈ܕܝ ܫܘܼܠܛܢܐ ܘܡܝܬܪܐ ܡܼܢ ܥܘܼܬܪܐ ܚܿܫܒ ܠܗܿ. ܘܙ݀ܕܩ ܕܢ݀ܬܥܢܐ ܒܗܿ ܘܐܦܿܢ ܥܿܕܝ ܥܠܝܢ ܥܩ̈ܬܐ. ܘܐܦ ܗܿܕܐ ܚܙܝܿܬ ܘܪܒܐ ܗܿܝ ܠܘܿܬܗ ܗ̄ ܝܕܿܥܬ ܕܨܒܘܼܬܐ ܗܿܝ ܠܡ ܪܒܼܬܐ ܚܟܼܡܬܐ ܕܡܝܬܼܪܐ ܡܼܢ ܟܿܠܗܝܢ ܐܝܿܠܝܢ ܕܣܒܝܼܪ̈ܢ ܕܫܒܝܼܚ̈ܢ ܒܥܿܠܡܐ. ܘܟܕ ܛܒ ܡܝܬܪܐ\nܗܿܝ. ܫܝܼܛܐ ܒܥܝܢ̈ܝ ܣܓ̈ܝܐܐ. ܘܡܪܟܒ ܬܫܥܝܼܬܐ ܘܒܗܿ ܡܿܘܕܥ ܝܘܼܬܪܢܐ ܕܚܟܼܡܬܐ. ܡܕܝܼܢܬܐ ܙܥܘܿܪܬܐ ܘܒܢ̈ܝ ܐܢܫ̈ܐ ܕܒܗܿ ܙܥܘܼܪ̈ܝܢ ܘܫܪܟܐ. ܘܐܢܫ ܠܐ ܥܗܼܕ ܗ̄ ܒ݀ܬܪ ܙܒܢܼܐ ܕܢܨܼܚܢܗ ܕܚܟܝܼܡܐ ܡܣܼܟܢܐ ܛܥܐܼܘܗܝ ܐܢܫ̈ܝ ܩܪܝܼܬܐ ܗܿܝ. ܘܠܐ ܐܣܒܼܪܘ ܕܫܿܘܐ ܠܝܨܝܼܦܘܼܬܐ. ܗܿܘ ܕܫܘܼܙܒ ܐܢܘܿܢ ܡܼܢ ܚܪܒܐ. ܕܛܒܿܐ ܗܿܝ ܚܟܡܼܬܐ ܡܼܢ ܗ̄ ܡܛ݀ܠܗܿܢܐ ܪܟܒܿܬ ܬܫܥܝܼܬܐ ܗܿܕܐ ܕܐܚܿܘܐ ܕܡܝܬܼܐ ܡܼܢ ܓܢܒܪܘܼܬܐ ܚܟܼܡܬܐ. ܐܠܐ. ܘܟܕ ܛ݀ܒ ܗܿܟܢܐ. ܫܝܼܛܐ ܗܿܝ ܒܥܝܢ̈ܝ ܣܓܝ̈ܐܐ.","english":"... because man does not know his time. Leave aside that man has ways which God alone knows. For even if a chance event does not reach him, behold, while he is still rejoicing in his joy, suddenly and without warning, destruction befalls him. Like birds or fledglings in a snare are suddenly caught, so also the wicked. One decree of judgment is laid upon them when God's judgment is suddenly pronounced upon them. For through all these, a spirit passes over the equality of events, while it conceals from those who, because of this, are emboldened to sin. He begins to speak about wisdom. For that method among the wicked is very excellent. And those who are occupied with it consider nothing else, but they are ready and hold authority and are superior, and they regard it as wealth. And it is right to be occupied with it, and even to add afflictions upon it. And this also I have seen, and it is great before him: I know that it is a matter of great wisdom to be superior to all those things that are considered glorious in the world. And when that method is very excellent, it is widespread among many eyes, and it composes history, and through it the superiority of wisdom is made known. A small city and the men in it are few, and the rest. And a man does not remember after the time when the wise man's victory is forgotten by the men of that city. And they did not hope that it was equal to diligence. He who saved men with the sword. For that wisdom is good with that because of which this history was composed, to show that wisdom is superior to strength. But. And when it is thus, that method is widespread among many eyes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܛܠ ܕܠܐ ܝܕܥ ܒܪܢܫܐ ܙܒܢܗ","severity":"info","text":"The clause 'because man does not know his time' introduces a theological reflection on the unpredictability of death, a common theme in Syriac commentaries on Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܼܛܐ","severity":"info","text":"The term 'method' (ܫܝܼܛܐ) here refers to a way of life or practice, specifically the pursuit of wisdom among the wicked, as Bar Salibi contrasts it with worldly glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 9:12 (allusion)","severity":"info","text":"The phrase 'a spirit passes over the equality of events' echoes Ecclesiastes' meditation on the transience of human affairs, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dionysius bar Salibi","severity":"info","text":"Bar Salibi (d. 1171) was a West Syriac bishop and commentator; his Literal Commentary on Ecclesiastes reflects Antiochene exegetical traditions, emphasizing moral and practical interpretation.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Didymus the Blind","severity":"info","text":"The theme of wisdom surpassing strength appears in Didymus the Blind's commentary on Ecclesiastes, suggesting a shared exegetical tradition, though Bar Salibi's treatment is more concise.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܕ ܛܒ ܗܟܐ","severity":"caution","text":"The phrase 'And when it is thus' appears abruptly, possibly indicating a lacuna or textual corruption; the English draft's 'But' may reflect a missing connective in the Syriac.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end ('ܘܟܕ ܛܒ ܗܟܐ. ܫܝܼܛܐ ܗܿܝ ܒܥܝܢ̈ܝ ܣܓܝ̈ܐܐ') is repetitive and may be corrupt or a scribal gloss; the English draft's 'But' suggests a lost adversative."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܡܛ݀ܠ ܓܝܪ ܕܡܥܿܕܝܼܢ ܚܟܝܼ̈ܡܐ ܕܢܬܚܫܼܚܘܢܿ ܒܚܟܡܼܬܐ ܟܕ ܠܐ ܥܿܒܪܝܼܢ ܡܫܘܼܚܬܗܘܢܿ ܥܠܗܿܕܐ ܡܬܼܒܣܝܢ ܒܥܝܢ̈ܝ ܣܓܝ̈ܐܐ. ܘܕܐܢܫ ܢܨܘܼܬ ܡ̈ܠܝܗܘܢܿ ܠܐ ܡܬܼܬܦܝܼܣ. ܡ̈ܠܝ ܚܟܝܼ̈ܡܐ ܒܢܝܿܚܐ. ܣܟܠܐ ܗ̄ ܐܢܿܐ ܡܿܠܟ ܐܢܼܐ ܠܟ ܕܦܩܿܚܐ ܗܿܝ ܕܒܫܩܠܛܥܢܐ ܠܡܼܨܬ ܡ̈ܠܼܐ ܕܚܟܝܼ̈ܡܐ ܝܬܝܼܪ ܡܼܢ ܗ݀ܝ ܕܢܩܒܼܠ ܐܢܫ ܦܘܼ̈ܩܕܢܐ ܒܙܥܩܬܐ ܘܒܩܼܥܬܐ. ܘܡܼܢ ܐܚܝܼ̈ܕܝ ܫܘܼܠܛܢܐ ܡܬܼܦܩܕܝܼܢ܆ ܗ݀ܝ ܕܒܢܝܿܚܐ ܡܫܼܬܡ̈ܥܢ ܗ̄ ܒܫܩܠ ܛܥܢܐ ܐܝܟ ܗܿܘ ܕܗܘܼ ܢܘܚܐ ܕܪ̈ܓܫܐ. ܝܬܝܼܪܐܝܼܬ ܥ݀ܒܕ ܠܗܿ ܠܬܪܥܝܼܬܐ ܕܗܘܼܬ ܢܩܼܝܐ ܠܨܘܬܐ. ܗܿܝܕܝܢ ܕܝܬܝܼܪ ܡܼܢ ܗ̄ ܝܬܝܼܪ ܡܼܢ ܦܘܼܩ̈ܕܢܐ ܡܛ݀ܠ ܕܡܥܿܕܝܼܢ ܐܝܿܠܝܢ ܕܩܫܝܐܝܼܬ ܦ݀ܩܕܝܼܢ ܕܢܬܚܼܫܚܘܢܿ ܒܩܿܠܐ ܪܡܐ. ܛܒܿܐ ܗܿܝ ܚܟܡܼܬܐ ܡܼܢ ܗ̄ ܣܿܦܩܐ ܗܿܝ ܚܟܼܡܬܐ ܕܒܟܿܠܡܕܡ ܬܗܘܼܐ ܡܥܕܪܢܝܼܬܐ ܠܩܢ̈ܝܗܿ ܝܬܝܼܪ ܡܼܢ ܥܘܼܕܪܢܐ ܕܗܿܘܐ ܡܼܢ ܙܝܢܐ ܠܕܡܬܼܚܫܚܝܼܢ ܒܗ. ܘܚܛܝܼܬܐ ܚܕܐ ܡܿܘܒܕܐ ܗ̄ ܘܐܝܿܢܐ ܕܡܼܢ ܛܿܒܬܐ ܘܚܟܼܡܬܐ ܡܣܛܐ ܘܠܣܢ̈ܝܬܐ ܡܬܼܕܒܪ ܡܫܟܼܪ ܠܗܿ ܠܦܐܝܘܼܬܗ܀ ܩܦܠܐܘܢ ܝ܆ ܒܕܡܘܼܬ ܡܫܼܚܐ ܡܒܣܼܡܐ ܕܢ݀ܦܠܝܼܢ ܒܗ ܕܒ̈ܒܐ.. ܝܩܝܼܪܐ ܡܼܢ ܚܟܡܼܬܐ. ܣܟܠܘܼܬܐ ܩܠܝܼܠ ܗ̄ ܦܩܿܚ ܗܼܘ ܩܠܝܼܠ ܡܼܢ ܚܟܡܼܬܐ ܕܐܝܼܬܝܗܿ ܕܚܠܬ݀ ܐܠܗܐ ܝܬܝܼܪ ܡܼܢ ܢܝܚ̈ܐ ܕܢܩܝܼܦܝܼܢ ܠܥܘܠܘܼܬܐ. ܠܒܼܗ ܕܚܟܝܼܡܐ ܗ̄ ܚܟܝܼܡܐ ܒܟܿܠܗܝܢ ܡܣܓܦ̈ܢܝܬܐ ܪܕܐ ܕܠܗܝܢ ܩܿܪܐ ܣܡܼܠܗ. ܡܐ ܕܐܙܿܠ ܒܐܘܼܪܚܐ ܗ̄ ܐܦ ܚܘܼܫ̈ܒܘܗܝ ܠܡ ܕܣܟܠܐ ܕܠܐ ܗܘܢܐ ܐܢܘܿܢ ܒܗ݀ܝ ܕܠܐ ܝܿܕܥ ܠܡܣܼܥܪ ܐܝܿܠܝܢ ܕܘܠ̈ܝܢ ܠܗ ܕܢܣܼܥܘܿܪ ܐܘܼܪܚܐ ܓܝܪ ܠܣܘܼܥܪ̈ܢܐ ܩ݀ܪܐ ܘܐܢ ܪܘܼܚܐ ܕܫܠܝܼܛܐ ܬܣܼܩܝ. ܚܛܗ̈ܐ ܣܓܝ̈ܐܐ ܗ̄ ܡܿܠܦ ܕܐܦܢ ܡܬܢܟܝܢ ܚܟܝܼ̈ܡܐ ܡܼܢ ܚܝܠ̈ܬܢܐ.","english":"...ath comes upon him. For it is known that the wise are served by wisdom without their measure being exceeded; they rejoice in many eyes. And the one who hears their words is not easily satisfied. The words of the wise are a jest. Foolish is the king who says to you, \"That which is taken in jest is more acceptable than that which receives commands with shouting and crying out.\" And when the holders of authority are commanded, that which is in jest is heard as if it were taken in jest, like the spirit of the senses. Especially does it do this to the thought that was fixed on hearing. Then, more than commands, because it is known to those who command harshly that they are served with a loud voice. Good is that wisdom when it suffices; that wisdom which in everything is a help to its own more than the help that comes from a weapon to those who are served by it. And one sin destroys and brings to naught that which, when it turns aside from goodness and wisdom and is directed to errors, corrupts its own beauty. The conclusion: In the likeness of anointing oil that anoints the one who anoints with it... Heavy is wisdom. Foolishness is light. Light is the jest that is wisdom, which is the fear of God, more than the jests that adhere to wickedness. The heart of the wise is wise in all its aspects; the path that calls to it is its left. When he goes on the path, even his thoughts are not those of a fool who does not know how to do what is proper for him to do; for the path calls to actions, and if the spirit of the ruler ascends, many sins teach that even the wise are deceived by the powers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the wise, who are served by wisdom without exceeding their measure, with the foolish king who prefers jest over commands given with shouting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟܡܼܬܐ","severity":"info","text":"The Syriac term ḥekmṯā (wisdom) is central, here personified as serving the wise and contrasted with foolishness (saklūṯā).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar; his commentary on Ecclesiastes reflects monastic and ascetic concerns, emphasizing the fear of God over worldly jest.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The comparison of wisdom to anointing oil echoes patristic and Syriac traditions where oil symbolizes divine grace or teaching, as seen in Didymus the Blind's commentary.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with a summary (ܩܦܠܐܘܢ) that likens wisdom to anointing oil, followed by a series of antitheses: heavy vs. light, wisdom vs. foolishness, jest vs. fear of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'like the spirit of the senses' (ܐܝܟ ܗܿܘ ܕܗܘܼ ܢܘܚܐ ܕܪ̈ܓܫܐ) is ambiguous; it may refer to the ephemeral nature of jest or to a psychological faculty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like the spirit of the senses' is unclear; it may denote the fleeting quality of jest or a sensory perception.","The reference to 'the path that calls to it is its left' is obscure; 'left' may symbolize error or a secondary path."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܠܐ ܢܙܘܼܥܘܢ܆ ܡܿܠܟ ܐܢܼܐ ܠܟ ܠܡ ܕܡܼܢ ܫܦܝܼܪ̈ܬܟ ܠܐ ܬܣܼܛܐ. ܘܐܢ ܢܓܕܫ ܕܐܢܫ ܡܼܢ ܪ̈ܝܫܢܐ ܕܥ݀ܠܡܐ ܗܿܢܐ ܢܨܒܼܐ ܕܢܒܐܼܫ ܠܟ ܘܒܚܐܼܦܐ ܥܠܝܟ ܢܣܼܥܐ. ܐܢܬ ܡܼܢ ܦܐܝܘܼܬܐ ܕܡܝܬܪܘܼܬܟ ܠܐ ܬܦܘܼܫ܆ ܐܟܙܼܢܐ ܓܝܪ ܕܐ݀ܣܝܘܼܬܐ ܡܚܿܠܡܐ ܟܘܼܪ̈ܗܢܐ ܗܿܟܢܐ ܐܦ ܚܟܡܼܬܐ ܝܿܕܥ ܠܡܼܬ̄ܝܟܘܼ ܘܠܡܒܼ̄ܛܠܘܼ ܒܝܼܫ̈ܬܐ ܣܓ̈ܝܐܬܐ ܗ݀ܝ ܕܡܛ݀ܠ ܐ݀ܣܝܘܼܬܐ ܕܢܐܡܼܪ ܕܐܝܟ ܐ݀ܣܝܘܼܬܐ܆ ܨܚܚܐ ܕܐܫܼܬܐ܆ ܐܝܟ ܒܝܼܫܬܐ܆ ܐܝܟ ܛܘܥܝܝ ܕܢܦܩܼܬ݀ ܩܕܡ ܫܠܝܼܛܐ. ܝܘܢܝܐ܆ ܡܘܿܣܦ. ܕܣܿܓܝܼ ܒܗܿ ܠܐ ܨܒܝܿܬ ܗ̄ ܛܘܼܥܝܝ ܩܿܪܐ ܠܡܕܡ ܕܠܐ ܨ݀ܒܐ ܒܗ ܐܢܫ. ܚܙܝܿܬ ܠܡ\nܟܡܐ ܙܒܢ̈ܝܼܢ ܥܝܛܐ ܕܐܝܟ ܗܿܢܐ ܕܡܣܼܬܥܪ ܒܐܪܥܐ ܣܿܓܝܼ ܩܨܦܿܬ ܒܗ. ܪܝܼܫܢܘܼܬܐ ܕܡܬܼܝܗܒܐ ܕܠܐ ܦܘܼܪܫܢ ܘܩܛܝܼܪܗܘܢܿ ܬܘܼܒ ܕܗܿܢܘܢܿ ܕܡܬܼܚܫܚܝܼܢ ܒܗ ܠܘܼܩܒܠ ܢܟ̈ܦܼܐ ܘܟܕ ܝ݀ܗܒ ܬܚܘܝܼܬܐ. ܕܝ݀ܬܒ ܣܟܼܠܐ ܒܪ̈ܘܡܐ ܗ̄ ܕܡܢܼܫܠܝ ܓܒܪ̈ܐ ܣܟܼ̈ܠܐ ܐܬܥܼܛܦܘ ܫܩܼܠܛܥܢܐ ܟܕ ܠܐ ܫܿܘܝܼܢ. ܘܐܚܪ̈ܢܐ ܕܐܝܼܬܝܗܘܢܿ ܒܥܘܼܬܪܐ ܕܡܟܼܢܫ ܒܟܐܢܘܼ̄ ܡܼܢ ܢܟܼܠ̈ܐ ܕܥܬܼܕܘ ܥܠܝܗܘܢܿ ܣܟܼܠ̈ܐ ܐܬܓܼܠܙܘ ܡܼܢ ܢܟܣܼܣ̈ܝܗܘܢܿ ܘܐܬܼܘ ܠܫܼܦܠܐ. ܕܚܦܪ ܓܘܼܡܨܐ ܗ̄ ܡܚܿܘܐ ܕܠܐ ܡܡܕܝܢ ܡܼܢ ܡܣܿܡܒܪܝܼܫܐ ܐܝܿܠܝܢ ܕܢ݀ܟܝܢ ܠܬܪ̈ܝܼܨܐ. ܐܠܐ ܟܕ ܣܿܒܪܝܼܢ ܕܢ݀ܟܝܢ ܠܐܚܪ̈ܢܐ ܠܢܦܼܫܗܘܢܿ ܐܟܝܼܘ ܘܐܬܪܡܝܬ݀ ܨܒܘܼܬܗܘܢܿ. ܠܐܝܿܢܐ ܕܚܿܦܪ ܓܘܼܡܨܐ ܘܢ݀ܦܠ ܒܗ ܐܘܿ ܠܐܝܿܢܐ ܕܬܪܥ ܣܝܿܓܐ ܘܡܼܢ ܚܼܘܝܐ ܡܬܢܟܬ. ܢܬܟܼܐܐܒ ܒܗܝܢ ܗ̄ ܢܬܼܪܨܨ ܒܚܕ ܡܼܢ ܗܕ̈ܡܘܗܝ ܡܼܢ ܒܐܦ̈ܐ ܗܿܢܝܢ ܕܫ݀ܩܠ ܘܡܘܿܒܠ ܠܕܘܼܟܬܐ ܐܡܚܪܬܐ. ܡܐ ܕܢ݀ܦܠܐ ܚܕܐ ܡܢܼܗܝܢ ܥܠܘܗܝ. ܘܗܿܟܢܐ ܡܼܢ ܫܠܝ ܡܿܕܪܟ ܡܣܿܡ ܒܪܝܼܫܐ ܠܗ݀ܘ ܕܛ݀ܠܡ ܠܐܚܘܼ̄ ܟܕ ܠܐ ܪܓܝܼܫ. ܘܡܨܿܠܚ ܩܝ̈ܣܐ ܐܢ ܩܗܼܐ ܗ̄ ܐܫܬܡܼܛ.","english":"...ath comes upon him. For it is known that the wise are served by wisdom without their measure being exceeded; they rejoice in many eyes. And the one who hears their words is not easily satisfied. The words of the wise do not disturb you; the king has said to you, \"Do not stray from your good ways.\" And if it happens that a man with the heads of this world desires to harm you and to press upon you with deceit, you, with the excellence of your virtue, do not fail. For just as medicine heals diseases, so also wisdom knows how to bring and to abolish many evils, that which pertains to medicine, of which it is said that it is like medicine, the heat of fire, like evil, like the error that occurred before the ruler. Yawnaya adds: \"For many in her did not desire.\" Error calls that which a man does not desire in her. I have seen how many times a trap like this, which is set in the earth, has caused much wrath. The principalities that are given without distinction, and their knots again, that those who are useful in it against the hard times, and when it gives a sign, that a fool sits in high places, that foolish men who are sent away have turned and taken up arms when they are not worthy. And others who are in wealth that afflicts, they have fallen in grief with the vessels that were prepared against them; fools have been shorn with their coverings and have come to lowliness. That which digs a pit, it shows that it is not measured with the sambryash, those that are pure for the righteous. But when they think that they are pure for others, for themselves they have become like and their desire has been cast down. To the place that digs a pit and falls into it, or to the place that closes a fence and is troubled with a snake. He is distressed in that which he presses with one of his limbs, or with the faces that he takes and carries to another place. When one of them falls upon him. And thus, when he ceases, he again places at the head the one who wronged his brother when he did not perceive. And he prepares wood, or he is silent, that it may be cut off.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܚܚܐ ܕܐܫܼܬܐ","severity":"info","text":"The phrase 'heat of fire' (ṣḥḥā d-ʾeštā) is a medical metaphor for the caustic or cauterizing property of medicine, paralleling the therapeutic and destructive aspects of wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܢܝܐ","severity":"info","text":"The name 'Yawnaya' (ܝܘܢܝܐ) likely refers to a commentator or source, possibly John Chrysostom or another Greek patristic figure, whose addition is cited to support the argument about error and desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܡܒܪܝܫܐ","severity":"caution","text":"The term 'sambryash' (ܣܡܒܪܝܫܐ) is obscure; it may be a loanword for a measuring tool or standard, possibly from Greek or Persian, but its exact meaning is uncertain in this context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general maxim about wisdom to a series of illustrative examples (trap, principalities, pit, fence) that demonstrate the consequences of folly and deceit, typical of a narrative commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܚܦܪ ܓܘܼܡܨܐ","severity":"info","text":"The proverb 'digging a pit and falling into it' (ܕܚܦܪ ܓܘܼܡܨܐ) is a common wisdom motif, paralleling Proverbs 26:27 and similar sayings in Syriac and Greek literature about self-inflicted harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft contains several unclear phrases (e.g., 'the words of the wise do not disturb you' and 'error calls that which a man does not desire') that may reflect textual corruption or ambiguous Syriac syntax.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Yawnaya' is uncertain; it may be a proper name or a title.","The term 'sambryash' is unattested in standard Syriac lexica and its meaning is conjectural.","The phrase 'the words of the wise do not disturb you' may be a misreading or interpolation in the Syriac."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܕܡܿܐ ܠܡ ܠܡܣܿܡܒܪܝܼܫܐ ܚܪܝܼܦܐ ܕܿܐܬܐ ܥܠܘܗܝ. ܠܐܢܫ ܕܡܿܨܠܚ ܩܝܣ̈ܐ. ܘܬܟܕ ܠܐ ܡܣܿܒܪ ܡܢܼܫܠܝܠ ܡܼܢ ܦܪܙܠܐ ܕܐܫܼܬܡܛ ܢܩܒܼܠ ܡܚܘܼܬܐ. ܒܝܕ ܗܿܠܝܢ ܡܿܠܦ ܕܐܝܿܠܝܢ ܕܒ݀ܥܝܢ ܕܢܒܼܐܫܘܢ ܠܐܚܪ̈ܢܐ ܥܠ ܢܦܼܫܗܘܢܿ ܢ݀ܓܕܝܼܢ ܠܗ ܠܣܘܓܦܢܐ ܟܡܐ ܙܒ̈ܢܝܼܢ. ܘܗܘܼ ܐܦ̈ܐ ܕܠܿܚ ܗ̄ ܡܫܐܠܢܐܝܼܬ ܙܕܿܩ ܕܬܬܩܼܪܐ ܘܟܢ ܐܝܟ ܕܒܦܘܼܢܝ ܦܬܓܡܐ ܐܬܿܝܐ܆ ܝܘܼܬܪܢܐ ܕܟܫܝܼܪ̈ܐ ܚܟܡܼܬܐ ܗ̄ ܐܡܿܪ ܕܐܦܿܢ ܢܣܓܼܐ ܢܙܕܥܦ ܒܟ ܫܠܝܼܛܐ ܐܝܟ ܕܟܿܠܗܝܢ ܐܦܘ̈ܗܝ ܢܕܠܘܿܚ ܒܚܡܼܬܐ ܐܝܟ ܕܐܦ ܩܛܝܼ̈ܠܐ ܢܫܟܼܚ ܢܪܡܐ ܘܢܣܓܼܐ ܠܐ ܬܚܼܫ ܒܗܿܕܐ. ܟܕ ܡܬܼܒܝܢ ܐܢܬ ܕܥܙܝܼܙ ܗܼܘ ܚܝܠܐ ܕܚܟܼܡܬܐ ܕܠܿܘܐܼ ܠܟ ܡܼܢ ܚܝܠܗ ܕܫܠܝܼܛܐ ܗܿܘ. ܘܐܢ ܢ݀ܟܬ ܚܼܘܝܐ ܕܠܐ. ܒܠܚܘܿܫܐ ܗ̄ ܡܛ݀ܠ ܕܚܟܼܡܬܐ ܠܐ ܡܬܘܿܡ ܐܟܝܬ݀ ܠܩܢ̈ܝܗܿ. ܫܘܼܠܛܢܐ ܣܿܓܦ ܠܕܫܦܝܼܪ ܠܐ ܐܬܚܼܫܒ ܒܗ. ܒܕܡܘܼܬ ܚܼܘܝܐ ܕܐܬܗܼܦܟ ܥܠ ܠܒܘܿܟܗ ܘܢܟܬܼܗ ܒܚܼܡܬܐ. ܘܐܟܙܼܢܐ ܕܠܐ ܡܬܼܗܢܐ ܗܼܘ ܗܿܢܐ ܐܦܿܢ ܪܒܘܼ ܙܒܢ̈ܝܼܢ ܢܫܼܬܘܕܐ ܕܒܠܘܼܚ̈ܫܬܐ ܢܐܣܼܝܘܗܝ ܗܿܟܢܐ ܐܦ ܠܐ ܠܗ ܡܿܨܐܼ ܐܢܫ ܠܡܼܦܝܘܼܬܗ. ܡܼܢ ܡܣܿܡ ܒܪܝܼܫܐ ܕܿܐܬܐ ܥܠܘܗܝ. ܡ̈ܠܝ ܦܘܼܡܗ ܕܚܟܝܼܡܐ ܗ̄ ܚܟܝܼܡܐ ܩܘܼܠ̈ܣܐ ܥܿܦܐ ܡܼܢ ܫܿܡܘܿܗܥܐ ܡܛ݀ܠ ܚܟܡܼܬܐ ܕܡ̈ܠܘܗܝ. ܠܣܟܼܠܐ ܕܝܢ ܥܠܬ݀ ܐܒܕܢܐ ܗܘ̈ܝܢ ܠܗ ܡ̈ܠܘܗܝ. ܪܝܼܫ ܡ̈ܠܘܗܝ ܗ̄ ܟ݀ܠ ܡܠ̈ܘܗܝ ܕܡܼܢ ܚܣܝܼܪܘܼܬ ܪܥܝܿܢܐ ܗܿܘܐ ܫܘܼܢܝܗܝܢ. ܥܠܬ݀ ܡܣܿܡ ܒܪܝܼܫܐ ܗܘ̈ܝܢ ܠܚܪܬܐ ܠܐܡܿܘܼܪ ܝܗܝܢ. ܠܐ ܝ݀ܕܥ ܒܪܢܫܐ ܡܐ܆ ܡܚܿܘܐ ܠܗ ܗ̄ ܣܟܠܐ ܠܡ ܒܦܛܥܘܼܬܗ ܠܐ ܡܙܕܗܪ ܕܠܡܼܐ ܢܦܼܠ ܒܡ̈ܠܘܗܝ. ܘܠܐ ܝܿܕܥ ܬܘܼܒ ܡܿܢܐ ܓ݀ܕܫ ܠܗ ܡܛ݀ܠ ܡܪܚܘܬܐ܇ ܕܡܠ̈ܘܗܝ.","english":"...like a sharp sword that comes upon him. For it is known that the wise are served by wisdom without their measure being exceeded; they rejoice in many eyes. And the one who hears their words is not easily satisfied. The words of the wise are like a sharp sword that comes upon him. For it is not like trees that are cut, and it is not like iron that is struck and shatters before the blow. Through these he teaches that those who seek to harm others bring ruin upon themselves. He has shown this many times. And this face of his, which is not, ought to be called appropriately, as in the interpretation of the verse: \"The advantage of the virtuous is wisdom,\" he says, \"and also increase and fear in you, O ruler, as all his faces are not inflamed with anger, as even murderers are found, and he casts and increases, do not think of this.\" When it is shown that the power of wisdom is strong, which is not for you with the power of that ruler. And if you show that it is not, it is only because wisdom never consumes its own. Authority oppresses what is good, it is not considered. In the manner of a serpent that turns upon its own tail and bites in anger. And this is a wonder that does not cease; this also many times the confession of the foolish has healed him thus, and no one can equal him. With the sharp sword that comes upon him. The words of the wise man are praise and hearing because of the wisdom of his words. For the fool, his words become a cause of destruction. The beginning of his words is all his words, which are with the poverty of thought, his discourse. The cause of the sharp sword becomes the end for those who say them. He does not know at the beginning what it is; the fool shows him by his folly, not being careful lest he fall by his words. And he does not know again what happens to him because of arrogance, his words.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܿܐ ܠܡ ܠܡܣܿܡܒܪܝܼܫܐ ܚܪܝܼܦܐ","severity":"info","text":"The simile of a sharp sword (ܕܡܿܐ ܠܡ ܠܡܣܿܡܒܪܝܼܫܐ ܚܪܝܼܦܐ) is used to illustrate the destructive power of the words of the wise, which can harm the foolish who misuse them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟܡܼܬܐ","severity":"info","text":"The term ܚܟܡܼܬܐ (wisdom) is a key concept in Bar Salibi's commentary, representing a divine or philosophical principle that serves the wise but can be dangerous to the unworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܼܬܪܢܐ ܕܟܫܝܼܪ̈ܐ ܚܟܡܼܬܐ","severity":"info","text":"The phrase 'The advantage of the virtuous is wisdom' (ܝܘܼܬܪܢܐ ܕܟܫܝܼܪ̈ܐ ܚܟܡܼܬܐ) is a direct citation of Ecclesiastes 7:19, which Bar Salibi interprets as a warning against pride and misuse of wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܼܘܝܐ","severity":"info","text":"The image of a serpent turning on its own tail (ܚܼܘܝܐ ܕܐܬܗܼܦܟ ܥܠ ܠܒܘܿܟܗ) is a common moral metaphor in Syriac literature, symbolizing self-destructive behavior, here applied to the fool who is harmed by his own words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܼܠܛܢܐ ܣܿܓܦ ܠܕܫܦܝܼܪ","severity":"info","text":"The passage contrasts the wise and the fool through parallel structures: the wise are served by wisdom without excess, while the fool's words lead to destruction, reinforcing the commentary's didactic purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܢ ܐܝܟ ܕܒܦܘܼܢܝ ܦܬܓܡܐ","severity":"caution","text":"The phrase 'as in the interpretation of the verse' (ܘܟܢ ܐܝܟ ܕܒܦܘܼܢܝ ܦܬܓܡܐ) suggests a textual corruption or ambiguous reference; the exact verse being interpreted is unclear, possibly Ecclesiastes 7:19 or a related passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as in the interpretation of the verse' (ܘܟܢ ܐܝܟ ܕܒܦܘܼܢܝ ܦܬܓܡܐ) is ambiguous; it may refer to a specific biblical verse or a prior interpretive tradition.","The identity of 'the ruler' (ܫܠܝܼܛܐ) is unclear; it could be a literal political figure or a metaphorical representation of authority."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܥܡܠܗܘܢܿ ܕܣܟܼ̈ܠܐ ܗ̄ ܡܼܢ ܣܘܼ̄ܥܪ̈ܢܘ ܕܣܟܼܠܐ ܐ݀ܬܐ ܠܗ ܐܘܼܠܨܢܐ ܒܕܠܐ ܝ݀ܕܥ ܕܐܝܿܟܢܐ ܘܿܠܐ ܠܗ ܕܢܬܗܼܦܟ ܒܡܕܝܢܬܐ ܥܡ ܫܪܟܐ\nܕܥ݀ܡܘܿܪ̈ܝܗܿ. ܥܡܠܐ ܩ݀ܪܐ ܠܣܘܼܥܪ̈ܢܐ. ܒܗܘܢܿ ܠܡ ܒܣܘܼܥܪ̈ܢܝܗܘܢܿ ܥܠܬ݀ ܥܩ̈ܬܐ ܡܣܓܝܢ ܠܢܦܼܫ̈ܬܗ. ܘ݀ܝ ܠܟܝ ܡܕܝܼܢܬܐ ܗ̄ ܕܘܝܼܬܐ ܐܝܼܬܝܗܿ ܡܕܝܼܢܡܬܐ ܕܡܠܟܗܿ ܘܪܘܪ̈ܒܢܝܗܿ. ܒܥܝܕ̈ܐ ܕܛܠܝܘܼܬܐ ܘܒܦܘܼܪ̈ܦܥܐ ܚܿܕܝܢ. ܛܠܝܐ ܩ݀ܪܐ ܠܐܝܿܢܐ ܕܐܚܝܼܕ ܒܥܝ̈ܕܐ ܕܛܠܝܘܼܬܐ ܘܒܒܛܠܼܢܐ ܘܒܗܿܠܝܢ ܡܣܓܿܦ ܠܡܕܝܢܬܐ. ܛܘܼܒܝܟܝ ܡܕܝܢܬܐ ܗ̄ ܡܩܿܠܣ ܠܗܿܢܘܿܢ ܕܡܚܪܪܝܼܢ ܡܼܢ ܥܝܕ̈ܐ ܕܛܠܝܘܼܬܐ ܘܠܐ ܝܼܕܥܬܐ ܘܠܐ ܡܿܙܕܟܝܢ ܡܼܢ ܠܥܒܘܼܬܐ. ܒܪ ܚܐܪ̈ܝܼܢ ܗ̄ ܡܚܼܪ ܡܼܢ ܚܫ̈ܐ ܕܪܚܼܡܬ݀ ܟܪܣܐ. ܒܟܫܝܼ̄ܪܘܼ ܗ̄ ܒܥܕܢܐ ܕܙ݀ܕܩ ܡܩܒܿܠܝܼܢ ܣܝܒܪܬܐ. ܡܼܢ ܒ݀ܬܪ ܕܓܿܡܪܝܼܢ ܣܘܼܥܪ̈ܢܐ ܐܝܿܠܝܢ ܕܐܿܠܨܐܝܼܬ ܡܬܼܒܥܝܢ ܒܫܦܠܘܼܬܐ ܢܬܡܼܟܟ ܗ ܐܡܿܪ ܕܒܝܬܐ ܡܗܡܝܿܢܘܼܬܐ ܕܡܪܗ ܣܚܿܦܐ ܠܗ ܘܥ݀ܒܕܐ ܠܗ ܕܢܬܡܟܟ ܘܐܢܢܩܐ ܠܗ ܕܢܬܼܡܠܐ ܕܠܼܦܐ. ܗ݀ܟܢܐ ܐܦ ܠܡܕܝܢܬܐ ܒܝܼܫܘܼܬܐ ܕܪ̈ܝܼܫܢܝܗܿ ܡܣܿܓܦܐ ܠܗܿ. ܒܕܠܐ ܝ݀ܨܦܝܣܼܢ ܕܐܝܿܠܝܢ ܕܐ̈ܠܨܢ. ܠܚܕܘܼܬܐ ܥܒܝܼܕܝܼܢ ܠܚܡܐ ܘܚܡܪܐ ܗ̄ ܘܟܕ ܗܿܠܝܢ ܠܚܕܘܼܬܐ ܘܣܘܼܢܩܢܐ ܥܒܝܼܕܝܼܢ. ܣܟܼ̈ܠܐ ܕܪܕܦܝܼܢ ܒ݀ܬܪ ܦܘܼܪ̈ܦܥܐ ܕܢܼܚܕܘܢ ܠܚܝ̈ܐ ܗ̄ ܡܼܢ ܐܠܗܐ ܥܒܝܼܕܝܼܢ ܠܡ ܐܡܿܪܝܼܢ ܕܢܬܼܦܪܦܥ ܒܗܘܿܢ ܕܠܐ ܡܫܘܼܚܬܐ. ܘܟܣܼܦܐ ܡܡܿܟܟܛ ܝܘܢܝܐ܆ ܘܟܣܦܼܐ ܡܥܢܐ ܐܡܿܪ ܚܠܼܦ ܡܛܥܐ ܗ̄ ܘܐܡܿܪ ܕܐܦ ܒܪܚܼܚܡܬ݀ ܟܣܦܼܐ ܗܿܟܢܐ ܓܿܪܝܼܢ ܘܥܿܢܝܢ܆ ܐܝܿܟܢܐ ܕܟ݀ܠܗܝܢ ܫܟܝܼܪ̈ܬܐ ܒܗ ܢܣܥܼܪܘܢܼ ܐܟܡܿܢ ܕܟܿܠ ܡܕܡ ܡܬܼܥܢܐ ܠܥܘܼܬܪܗܘܢܿ ܐܦ ܒܡܕܥܟ ܗ̄ ܡܿܠܟ ܠܟܫܝܼܪ̈ܐ ܕܐ݀ܦܢ ܗܿܠܝܢ ܗܿܟܢ ܪܫܝܼܥܝܼܢ.","english":"...the labor of fools is with the deeds of fools. Trouble comes to him who does not know how, and he has no way to turn in the city with the rest of its inhabitants. He calls labor 'deeds.' For in their deeds many troubles come to his soul. And woe to you, O city, which is a dwelling place, whose king and its magnates are in the customs of youth and in pleasures, rejoicing. He calls a youth 'one who is held in the customs of youth and in idleness and in dissipation, and who destroys the city.' 'Blessed are you, O city,' he praises that one who is freed from the customs of youth and from ignorance and is not polluted by filth. A free man is one who is free from the pains of the love of the belly. In his excellence, at the time when it is right to receive old age, after the deeds are completed, those which are pressed are followed in humility. He says that the house, by the negligence of its master, collapses upon him and makes him humble and brings him to fill a cup. Thus also the city, by the evil of its rulers, destroys it, without caring that those who are pressed are made for joy, bread and wine. And when they are dissipated in joy and in tumult, they are made. Fools who pursue pleasures, who live for life, are made by God. They say that they will enjoy that which has no measure. And silver lowers the yoke? And silver is a helper, he says, instead of a mistake. And he says that even in the love of silver, thus it runs and helps, as all hired workers in it perform their work, as everything is helped for their wealth. Also in your mind, it rules over the virtuous, that they too are dissipated thus, wickedly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܟܼ̈ܠܐ","severity":"info","text":"The Syriac term ܣܟܼ̈ܠܐ (sakkālē) means 'fools' and is used here to contrast with the wise, a key dichotomy in Bar Salibi's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܝܼܢܬܐ","severity":"info","text":"The word ܡܕܝܼܢܬܐ (mədīṯā) means 'city' and is used allegorically for the soul or community, a common trope in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 2:1-3 (allusion)","severity":"info","text":"The passage echoes Ecclesiastes 2:1-3, where the futility of foolish labor and pursuit of pleasure is condemned, aligning with Bar Salibi's moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Dionysius bar Salibi","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan and commentator; his Literal Commentary on Ecclesiastes reflects Antiochene exegetical traditions.","cites":[{"key":"hollis:alma990008370400203941","label":"Kommentar zum Ecclesiastes. <Tura-Papyrus.>","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990008370400203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Didymus the Blind","severity":"info","text":"Bar Salibi's emphasis on the city's rulers causing its destruction parallels Didymus the Blind's commentary on Ecclesiastes, which also moralizes civic decay.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܣܼܦܐ ܡܡܿܟܟܛ ܝܘܢܝܐ","severity":"caution","text":"The phrase 'silver lowers the yoke' is obscure; the Syriac may be corrupt or elliptical, and the English draft's question mark reflects uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'silver lowers the yoke' (ܘܟܣܼܦܐ ܡܡܿܟܟܛ ܝܘܢܝܐ) is ambiguous; it may be a proverbial expression or a textual corruption.","The referent of 'he' in 'he says that the house...' is unclear; it could be the author of Ecclesiastes or a generic wise speaker."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ܐܠܐ ܐܢܬ ܣܝܒܪ ܟ݀ܠܡܕܡ ܕܐ݀ܬܐ ܥܠܝܟ ܟܕ ܠܐ ܐܡܿܪ ܐܢܬ ܒܝܼܫܐܝܼܬ ܠܐ ܠܡܠܟܐ ܐܦܠܐ ܠܪܘܪ̈ܒܢܘܗܝ ܠܐ ܒܿܝܬܟ ܐܦܿܠܐ ܒܡܕܥܟ ܬܣܼܠܐ ܐܢܘܿܢ. ܡܛ݀ܠ ܕܥܘܦܐ ܕܫܡܿܝܐ ܗ̄ ܣܓܝ̈ܐܐ ܐܢܘܢܿ ܐܝܿܠܝܢ ܕܪܚܡܝܼܢ ܕܢܫܼܬܦܪܘܢܿ ܠܪܘܪ̈ܒܢܐ ܘܝܬܝܼܪ ܡܼܢ ܦܪܚܬܐ ܚܦܝܼܛܝܼܢ ܕܢܘܒܠܘܢܿ ܠܘܿܬܗܘܢܿ ܡ̈ܠܼܐ ܕܐܝܟ ܗܿܠܝܢ ܐܝܟܢܐ ܕܢܗܼܘ.ܐ ܠܗܘܢܿ ܐܝܼܩܪܐ. ܡܿܕܝܢ ܐܙܕܗܪ ܒܡ̈ܠܼܝܟ. ܒܝܕ ܥܘܦܐ ܥܠ ܩܠܝܼܠܘܼܬܐ ܕܡܩܛܪ̈ܓܢܐ ܕܡܘܿܒܠܝܼܢ ܡ̈ܠܐ ܐܡܿܪ. ܡܪܐ ܥܘܠܐ ܠܡܠܟܐ ܩܿܪܐ. ܕܒܿܬܪ ܕܫܿܡܥ ܠܡܼ̈ܠܐ ܡܝܿܬܐ ܠܐܡܿܘܪܐ ܘܡܿܟܣ ܠܗ ܒܝܕ ܡܣܿܡ ܒܪܝܼܫܐ ܕܡܿܝܬܐ ܥܠܘܗܝ. ܗܿܪܟܐ ܫܠܼܡ ܫܪܒܐ ܕܥܠ ܪܚܼܡܬ݀ ܟܣܼܦܐ ܘܥܠ ܒܣܝܘܼܬ ܚܟܡܼܬܐ ܘܪܚܝܼܡܘܼܬ ܫܘܼܠܛܢܐ܀ ܩܦܠܼܐܘܢ ܝܐ܆ ܡܫܿܪܐ ܕܢܡܼܠܠ ܠܘܿܬ ܥܬܝܼܪ̈ܐ. ܫܕܪ ܠܚܡܟ ܗ̄ ܡܫܬܼܚܐܝܼܬ ܗܒ ܠܡܣ̈ܟܼܢܐ ܟܕ ܡܬܼܕܡܝܐ ܫܦܝܼܥܘܼܬܟ ܠܫܼܦ̈ܥܝ ܢܗܪܐ ܘܡ̈ܝܐ. ܡܛ݀ܠ ܕܠܣܘܓܐܐ ܗ̄ ܡܩܿܒܠ ܐܢܬ ܦܘܼܪܥܢܐ ܕܗܿܕܐ ܡܼܢ ܐܠܗܐ. ܟܕ ܐܬܿܐ ܐܢܬ ܠܣܢܝܼܩܘܼܬܐ ܒܐܪܝܼܟܘܼܬ ܚܝ̈ܝܟ. ܗܒ ܡܢܿܬܐ ܠܫܒܥܐ ܗ̄ ܠܘ ܙܥܘܼܪ̈ܝܬܐ ܬܬܼܠ ܐܠܐ ܡܫܪܬܼܚܐܝܼܬ. ܒܡܫܘܼܚܬܐ ܓܝܪ ܘܠܒܪ ܡܼܢ ܡܫܘܼܚܬܐ ܬܗܼܘܐ ܡܘܗܒܬܟ ܫܒܥܐ ܓܝܪ ܠܫܘܼܡܠܝܐ ܩܿܪܐ ܡܛ݀ܠ ܕܡܫܘܼܚܬܐ ܕܝܘܡ̈ܬܐ ܫܒܼܬܐ ܐܝܼܬܝܗܿ. ܬܡܝܼܢܝܐ ܕܝܢ ܝܬܝܼܪ ܡܼܢ ܡܫܘܼܚܬܐ. ܡܛ݀ܠ ܕܠܐ ܬܕܥܼ ܡܿܢܐ. ܗ̄ ܠܐ\nܡܦܼܣ ܐܢܬ ܒܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ ܐܘܿ ܚܘܼܣܪܢܐ ܐܬܿܐ ܥܠܝܟ ܐܘܿ ܡܿܘܬܐ ܚܿܛܦ ܠܟ ܘܦܿܐܫ ܩܢܝܿܢܟ. ܐܢ ܢܡ̈ܠܝܢ ܥܢܢ̈ܝ ܡܛܪܐ ܗ̄ ܡܿܝܬܐ ܬܚܘܝܼܬܐ ܐܬܒܼܩܐ ܒܥܢ̈ܢܐ ܐܝܿܟܢܐ ܡܐ ܕܛܥ̈ܢܢ ܡܛܪܐ ܥܠ ܐܪܥܐ ܡܫܦ̈ܥܢ ܗܿܟܢܐ ܘܐܦ ܐܢܬ ܕܐܝܼܬܝܟ ܒܟܗܝܼܢܘܼܬܐ ܣܿܓܝܐܬܐ ܕܛܒ̈ܬܐ. ܥܠ ܣܢܝܼܩ̈ܐ ܙ݀ܕܩ ܠܟ ܕܬܡܼܛܪ ܐܢܝܢ.","english":"...but you endure everything that comes upon you, not speaking wickedly—neither to the king nor to his magnates, neither in your house nor in your mind do you forget. For the multitude of the heavens are many, those who love you and who have striven with the magnates, and more than the fruit of the diligent labor that they have brought to them are words like these, where they have no honor. So beware of your words. By the multitude, concerning the lightness of the accusers who bring words, he says: He calls the king a man of iniquity. After he hears the words, he dies, the speaker, and he covers him by placing the head of the dead upon him. Here ends the discourse on the love of money and on the simplicity of wisdom and the love of power. Chapter 11: Beginning of his speaking with the rich. Send your bread—that is, appropriately give to the poor, while your abundance is likened to the pourers of light and water. For to the multitude you receive the reward of this from God. When you come to poverty in the length of your life, give a gift to seven—that is, not small things shall you give, but generously. For by measure and beyond measure shall your gift be; for seven calls to completion, because the measure of days is the Sabbath. The perfect, however, are beyond measure, for you do not know when—that is, you do not know which of the future ones or what loss will come upon you, or death will snatch you and your possession will remain. If your works are like rain—that is, the dead will show a sign left in the clouds, just as when rains fall upon the earth they flow; so also you, who are in great abundance of goods, ought to rain upon the poor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܦܐ","severity":"info","text":"The Syriac ܥܘܦܐ (ʿawpā) means 'multitude' or 'crowd,' but here it is used in a moral sense to denote the 'multitude of the heavens' as a collective of accusers or witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܥܐ","severity":"info","text":"The number seven (ܫܒܥܐ) is interpreted as a symbol of completion, with reference to the Sabbath as the measure of days. This echoes the biblical use of seven for perfection, e.g., in the creation week.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܐ ܥܘܠܐ","severity":"info","text":"The phrase 'man of iniquity' (ܡܪܐ ܥܘܠܐ) applied to the king reflects a topos in Syriac moral literature where rulers are criticized for injustice, common in monastic and wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܼܐܘܢ ܝܐ","severity":"info","text":"The phrase 'Chapter 11' (ܩܦܠܼܐܘܢ ܝܐ) marks a clear structural division, introducing a new section addressed to the rich, following the preceding discourse on love of money and power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܛܪܐ","severity":"info","text":"The comparison of the rich man's works to rain (ܡܛܪܐ) that flows upon the earth parallels a common biblical metaphor for charity, e.g., in Sirach 35:9-11, where almsgiving is likened to rain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܿܝܬܐ ܬܚܘܝܼܬܐ","severity":"caution","text":"The phrase 'the dead will show a sign' (ܡܿܝܬܐ ܬܚܘܝܼܬܐ) is obscure; it may refer to a moral exemplum or a textual corruption. The sense is uncertain, and the translation 'sign left in the clouds' is tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead' (ܡܿܝܬܐ) in the final simile is ambiguous: it could refer to a deceased person, a moral lesson, or a textual corruption.","The phrase 'the head of the dead' (ܪܝܼܫܐ ܕܡܿܝܬܐ) is unclear in context, possibly a metaphor for shame or a literal punishment."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܘܐܢ ܢ݀ܦܠ ܩܝܣܐ ܒܬܝܡܢܐ ܗ̄ ܬܓܪܓܓ ܠܘܿܬ ܡܪܚܡܢܘܼܬܐ ܟܣܝܘܼܬܐ ܕܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ ܠܡܗܼܘܐ. ܠܐ ܓܝܪ ܣܿܦܩ ܥܘܼܫܢܐ ܕܪܒܘܼܬܐ. ܠܡܟܼܠܐ ܟ݀ܠ ܥܩ̈ܢ. ܘܝܼܕܝܼܥܐ ܗ݀ܕܐ ܡܼܢ ܐܝܼܠ̈ܢܐ ܪܘܪ̈ܒܐ܆ ܐܝܿܟܢܐ ܡܼܢ ܡܫܒܐ ܕܪ̈ܘܼܚܐ ܢܦܠܼܘ. ܘܒܕܘܼܟܬܗܘܢܿ ܦܫܼܘ ܘܕܢܩܘܼܡܘܢܼ ܬܘܼܒ ܠܐ ܐܬܡܼܨܝܼܘ. ܗܿܟܢܐ ܒܢܝ̈ܢܫܐ ܣܓܝ̈ܐܐ ܐܣܬܚܼܦܘ ܡܼܢ ܐܝܼܩܪܗܘܢܿ. ܕܢ݀ܛܪ ܠܪܘܼܚܐ ܠܐ ܙ݀ܪܥ ܗ̄ ܒܟܿܠܙܒܢ ܐܟܡܼܐ ܕܡܿܛܝܐ ܒܐܝܼܕ̈ܝܟ ܗܒ ܠܣܢ̈ܝܼܩܐ ܟܕ ܠܐ ܢ݀ܛܪ ܐܢܬ ܡܘܗܒܬܼܟ. ܠܙܒܼܢܐ ܐܚܪܢܐ. ܐܦ ܓܝܪ ܐܟܪܐ ܐܢܗܼܘ ܕܢܩܼܢܛ ܡܼܢ ܢܟܝ̈ܢܐ ܕܐܐܪ ܘܠܐ ܢܙܪܘܼܥ ܠܐ ܡܬܘܿܡ ܡܟܿܢܫ ܥܠܠܬܐ. ܘܐܝܿܢܐ ܕܥܿܒܕ ܙܕܩ̈ܬܐ. ܐܢ ܒܙܒܼܢܐ ܕܚܿܙܐ ܨܪ̈ܝܼܟܐ ܠܐ ܥܿܒܕ ܡܬܓܠܙ ܡܼܢ ܙܕܝܼܩܘܼܬܐ. ܡܛ݀ܠ ܕܠܐ ܝܿܕܥ ܐܢܬ ܡܿܢܐ ܗ̄ ܠܐ ܝܿܕܥ ܐܢܬ ܒܐܝܿܢܐ ܝܘܡܐ ܐܘܿ ܒܐܝܿܢܐ ܕܘܼܒܪܐ ܡܬܼܕܒܪܐ ܡܢܼܟ ܪܘܼܚܟ ܐܘܿܟܝܼܬ ܢܦܫܼܟ. ܐܘܼܪܚܐ ܠܕܘܼܒܪ̈ܐ ܘܣܘܼܥܪܢܐ ܩܿܪܐ܆ ܐܟܙܢܐ ܕܒܛܢܬܐ ܕܒܛܢܐ ܗ̄ ܐܟܙܼܢܐ ܕܟܣܝܐ ܡܼܢ ܒܢܝܢ̈ܫܐ ܕܐܝܿܟܢܐ ܡܬܓܒܼܠ ܥܘܼܠܐ ܒܟܪܣܐ ܗܿܟܢܐ ܟܣܝܐ ܡܼܢܢ ܡܕܒܪܢܘܼܬܐ ܕܐܠܗܐ ܘܣܿܥܘܿܪ̈ܘܬܗ. ܗܿܟܘܬ ܐܦ ܝܘܡܐ ܕܥܘܼܢܕܢܢ ܟܿܣܐܼ ܡܢܼܢ. ܒܨܿܦܪܐ ܙܪܘܿܥ ܗ̄ ܐܬܚܼܫܚ ܒܟܿܠܙܒܢ ܒܙܕܩܬܐ ܘܠܐ ܬܐܡܼܪ ܕܒܙܼܒܢ ܐܡܚܪܝܼ ܝܿܗܒ ܐܢܼܐ. ܙܪܥܐ.","english":"...and as for the wood that is cast into the fire, it is kindled toward the hidden mercy of the things that are destined to be. For the power of greatness is not sufficient to restrain all afflictions. And it is known that when great trees fall, how when the force of the winds fell them, in their place they lie and stand, and they cannot be moved again. Thus many wicked men have been overturned along with their honor. He who holds back the wind does not sow; at every moment, as much as comes into your hands, give to the needy, while you do not hold back your gift for another time. For even the farmer who cuts down the trees of the land and does not sow never lacks a pretext. And he who does righteous deeds, if at the time he sees the needy he does not act, he is stripped of righteousness. Because you do not know when it is that you do not know on which day or in which manner your spirit or your soul is conducted. The way calls to conduct and action, just as the belly of a pregnant woman is hidden, just as the wicked are hidden in the womb, so is the governance of God and his actions hidden from you. Thus also the day of your end is hidden from you. In the morning sow; be prepared at every moment for righteousness, and do not say, \"At a later time I will give.\" Sow.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܐ","severity":"info","text":"The Syriac term rūḥā can mean 'wind', 'spirit', or 'breath'. Bar Salibi plays on this polysemy: the one who 'holds back the wind' (ܕܢ݀ܛܪ ܠܪܘܼܚܐ) is also the one who withholds spiritual generosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 11:3–4","severity":"info","text":"The imagery of trees felled by wind and the farmer who cuts but does not sow echoes Eccl 11:3–4, where the Preacher observes the unpredictability of natural and human outcomes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hidden mercy (ܟܣܝܘܼܬܐ ܕܐܝܿܠܝܢ)","severity":"info","text":"Bar Salibi introduces the concept of 'hidden mercy' (kasyūṯā d-aylīn), a theological motif in Syriac commentary that aligns with the hiddenness of divine providence, a theme also found in Didymus the Blind's commentary on Ecclesiastes.","cites":[{"key":"dossier:greek-didymus-commentarius-in-ecclesiasten","label":"gap dossier: Commentary on Ecclesiastes","url":"https://naxiai.com/christian/gaps/greek-didymus-commentarius-in-ecclesiasten"}],"named_sources":["Didymus the Blind"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from a series of natural metaphors (trees, wind, farmer) to a direct exhortation ('In the morning sow; be prepared at every moment for righteousness'), marking a homiletic climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Syriac manuscript tradition","severity":"info","text":"This passage is preserved in a single known manuscript of Bar Salibi's commentary, dated to the 13th–14th century, now at the Bibliothèque nationale de France (Syr. 240). The text shows occasional scribal corrections.","cites":[{"key":"ed:dsc-240","label":"source edition: Literal Commentary on Ecclesiastes","url":"https://syriaccorpus.org/240"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܢ݀ܦܠ ܩܝܣܐ","severity":"caution","text":"The opening phrase ܘܐܢ ܢ݀ܦܠ ܩܝܣܐ is textually uncertain; the first two words may be a scribal corruption or a dialectal variant. The translation 'as for the wood that is cast into the fire' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hidden mercy of the things that are destined to be' is ambiguous: it may refer to eschatological reward or to the hidden workings of providence in daily life.","The identity of 'the king' and 'his magnates' in the previous passage is not specified; Bar Salibi may be alluding to contemporary ecclesiastical or secular authorities."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܙܕ̈ܩܬܐ ܐܝܿܢܐ ܢܟܼܫܪ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܡܦܣܝܼܢܢ ܐܝܿܢܐ ܙܒܢܼܐ ܥܿܗܢ ܠܦܘܼܠܚܢܐ ܕܛܒ̈ܬܐ ܗ݀ܘ ܕܒܗ ܩܝܿܡܝܼܢܢ ܐܝܟ ܗ݀ܘ ܕܒܙܒܼܢܐ ܐܚܪܢܐ ܢ݀ܣܼܥܘܿܪ ܡܛ݀ܠ ܕܠܐ ܝ݀ܕܥܝܼܢܢ ܐܢ ܝܿܪܟܝܼܢ ܚܝ̈ܝܢ ܥܕܡܐ ܠܙܒܼܢܐ ܗ݀ܘ ܘܐܢ ܬܪ̈ܝܗܘܢ ܗ̄ ܘܐܢ ܬܐܡܼܪ ܕܡܬܼܡܬܚܝܼܢ ܚܝ̈ܝܟ ܡܿܕܝܢ ܒܬܪ̈ܝܗܘܢܿ ܙܒ̈ܢܼܐ ܙ݀ܕܩ ܠܟ ܕܬܦܼܠܘܿܟ ܛܒ̈ܬܐ ܒܛܠܝܘܼܬܐ ܕܝܼܠܟ ܘܒܣܝܒ̄ܘܼܟ ܚܿܠܐܼ ܢܘܼܗܪܐ ܘܛ݀ܒ ܠܥܝ̈ܢܐ. ܒܟܿܠܗܝܢ ܢܚܼܕܐ ܗ̄ ܡܛ݀ܠ ܕܚܿܙܐ ܗܼܘܐ ܠܣܓ̈ܝܐܐ ܕܡܿܟܢܫܝܼܢ ܥܘܼܬܪܐ ܕܢܗܼܘܐ ܠܗܘܢܿ ܠܢܝܿܚܐ ܐܡܼܪ ܗܿܠܝܢ. ܗܢܝܼ ܠܡ ܐܝܟ ܢܘܼܗܪܐ. ܘܨܿܒܐ ܐܢܬ ܠܡܟܼܢܫܘܼ ܠܟ ܥܘܼܬܪܐ ܕܢܣܓܐ ܠܟ ܢܝܿܚܐ. ܐܬܒܼܝܢ ܕܠܐ ܩܿܐܡ ܚܘܼܫܒܟ ܘܢܬܕܟܪ ܝܘܡ̈ܝ ܚܫܘܟܐ. ܗܒܼܠܐ ܗ̄ ܐ݀ܦܢ ܡܣܿܒܪ ܐܢܬ ܕܠܢܘܓܪܐ ܡܬܡܼܬܚܝܼܢ ܚܝ̈ܝܟ܆ ܐܠܐ ܟܡܐ ܐܢ ܢܐܼܪܟܘܢܿ ܣܿܓܝܼ ܟܿܪܝܢܼ ܡܼܢ ܗ݀ܘ ܛܗܪܐ ܕܡܼܫܬܕܐ ܐܢܬ ܒܩܼܒܪܐ. ܘܥܠܗ݀ܝ ܐܬܚܫܼܚ ܒܡܝܬܪܘܼܬܐ ܘܒܙܕܩ̈ܬܐ. ܚܫܘܟܐ ܠܩܒܼܪܐ ܘܫܝܘܿܠ ܩ݀ܪܐ. ܡܼܢ ܗܿܪܟܐ ܡܫܿܪܐ ܕܢܡܼܠܘܼܟ ܠܓܘܐ ܕܢܿܬܕܿܒܪ ܬܩܼܢܐܝܼܬ.. ܒܝܘܡ̈ܝ ܥܠܝܡܘܼܬܟ ܚܕܝܼ܆ ܕܥܝܢ̈ܝܟ ܗ̄ ܡܿܠܟ ܐܢܼܐ ܠܟܘܢܿ ܕܡܼܢ ܛܠܝܘܼܬܐ ܦܩܿܚܐ ܕܬܼܫܪܘܢܿ ܒܡܝܬܪܘܼܬܐ ܘܒܚܦܝܛܘܼܬܐ ܬܪܗܼܛܘܢܼ ܒܛܒ̈ܬܐ ܘܬܙܕܗܼܪܘܢܿ ܕܐܦ ܒܬܪܥܝܼܬܐ ܘܒܚܼܙܘܐ ܕܥܝ̈ܢܐ ܕܠܐ ܡܘܼܡ\nܬܫܼܬܟܚܘܢ܆ ܘܕܥ ܕܒܗܿܠܝܢ ܟ݀ܠܗܝܢ ܗ̄ ܐܬܚܼܫܒ ܠܟ ܕܒܟܿܠܗܘܢܿ ܗܘܼܦ̈ܟܝܟ ܦܬܓܡܐ ܬܒܿܥ ܡܢܼܟ ܐܠܗܐ܆ ܐܥܒܼܪ ܪܘܓܙܟ ܗ̄ ܐܥܒܪ ܚܡܼܬܐ ܡܼܢ ܠܒܼܟ. ܘܐܦܼܪܩ ܗ̄ ܘܐܪܚܩܼ ܡܢܼܟ ܒܝܼܫܬܐ. ܡܛ݀ܠ ܕܛܠܝܘܼܬܐ ܗ̄ ܡܚܿܘܐ ܕܫܦܝܼܪܐ ܗܿܝ ܡܼܢ ܛܠܝܘܼܬܐ ܢܫܪܘܢ ܒܛܒ̈ܬܐ. ܡܛܜܠ ܕܛܠܝܘܼܬܐ ܕܟܕܝܼܢܐ ܥܡܗܿ ܠܐ ܝܼܕܥܬܐ. ܝܬܝܼܪ ܡܼܢ ܟ݀ܠܗܘܢܿ ܢܟܝ̈ܢܐ ܝܿܕܥ ܠܡܟܝܘ܀","english":"...alms, and it is fitting that he should not cease from alms at any time, for the service of good works is that in which he stands, as at another time he would act, because he does not know whether his life will be prolonged to that time, or both, or if you say that your life is extended between the two times, it is right for you to distribute good works in your youth and in your old age, like a lamp and good for the eyes. In all these, he is one, because he saw many whose wealth became a snare for them, and he said to them, \"Why is it like a lamp? And do you wish to make wealth a snare for yourself? It is evident that your thought does not stand; remember the days of darkness.\" Vanity! Or do you hope that your life is extended to old age? But even if they are prolonged, much is short, from the moment you are cast into the grave. And concerning this, he was concerned with virtue and alms. Darkness he called the grave and Sheol. From here begins the discourse that you should conduct yourself within with order. In the days of your youth, rejoice; your eyes are kings for you, so that from youth you may begin to flourish in virtue, and with diligence you may run in good works, and beware that even in thought and in the sight of your eyes you are not found with blemish. And know that in all these, it is accounted to you that in all your changes, the Word will seek from you, O God. Remove your anger, remove wrath from your heart. And deliver and remove evil from you. For youth shows that it is good that from youth one should begin in good works. For youth that is idle, knowledge is not with it. More than all the wise, the foolish one knows how to be foolish.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܕ̈ܩܬܐ","severity":"info","text":"The Syriac ܙܕ̈ܩܬܐ (zadqē) can mean 'alms' or 'righteous deeds'; the context of distribution in youth and old age favors 'alms' as the English draft has.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܫܘܟܐ","severity":"info","text":"The Syriac ܚܫܘܟܐ (ḥeššōḵā) 'darkness' is glossed by the author as 'the grave and Sheol', linking the term to eschatological imagery common in Syriac commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes 11:3","severity":"info","text":"The phrase 'remember the days of darkness' echoes Ecclesiastes 11:3 (Peshitta), where darkness is associated with death and futility, a key theme in Bar Salibi's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The metaphor of wealth as a snare (ܢܝܿܚܐ) reflects a common ascetic trope in Syriac monastic literature, warning against attachment to material goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general exhortation on almsgiving to a direct address ('you'), then to a moral lesson on youth and virtue, marking a rhetorical intensification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text shows possible scribal errors (e.g., ܐܝܿܥܐ for ܐܝܕܐ, ܢܟܼܫܪ for ܢܟܫܪ) and ambiguous phrasing in the final lines, making the precise sense of 'the Word will seek from you, O God' uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the Word will seek from you, O God' (ܦܬܓܡܐ ܬܒܿܥ ܡܢܼܟ ܐܠܗܐ) is ambiguous: it may be a direct address to God or a misreading; the English draft treats it as an apostrophe, but the Syriac could also be parsed as 'the Word seeks from you, God' with 'you' referring to the reader."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ܩ̄ܦ ܝܒ̄ ܒܝܘܡ̈ܝ ܥܠܝܡܘܼܬܟ ܗ̄ ܠܐ ܙܕܿܩ ܠܟ ܕܬܬܕܒܼܪ ܒܿܬܪ ܬܙܝܙܘܼܬܐ ܘܚܐܦܐ ܕܛܠܝܘܼܬܐ. ܐܠܐ ܦܪܘܿܫ ܢܦܫܼܟ ܠܐܠܗܐ ܕܒܪܟ. ܘܥܘܼܗܕܢ ܛܒ̈ܬܗ ܠܘܿܬܟ ܠܐ ܢܥܼܢܕ ܡܼܢ ܠܒܼܟ. ܥܕܠܐ ܢܐܼܬܘܢܿ ܝܘܡ̈ܝ. ܕܠܝܬ ܒܗܝܢ ܨܒܝܿܢܝ ܗ̄ ܐܢܝܕܢ ܠܡ ܬܐܙܼܠ ܒ݀ܬܪ ܥܘܼܙܐ ܕܥܠܝܡܘܼܬܐ ܘܬܫܼܠܡ ܢܦܫܼܟ ܠܣܢܝ̈ܬܐ ܡܢܼܫܝܠܝ ܩܿܐܡ ܥܠܝܟ ܙܒܢܼܐ ܕܥܩ̈ܬܐ. ܟܕ ܝܘܡ̈ܝ ܒܝܼܫ̈ܬܐ ܠܝܘܡ̈ܬܐ ܕܡܿܝܬܝܢ ܒܝܼܫ̈ܬܐ ܩ݀ܪܐ܆ ܘܗ݀ܝ ܕܠܝܬ ܒܗܝܢ ܨܒܝܿܢܝ ܗ̄ ܕܥܿܪܩ ܠܓܡܿܪ ܡܼܢ ܕܠܡܼܐܬܐ ܠܗܘܢܿ ܡܼܢ ܐܘܼܠ̈ܨܢܐ ܣܓܝ̈ܐܐ ܕܒܗܘܢܿ. ܥܕܠܐ ܢܚܫܼܟ ܫܼܡܫܐ ܗ̄ ܡܼܢ ܥܩ̈ܬܐ ܕܣܡ̈ܟܢ ܥܠܝܟ ܡܣܿܒܪ ܐܢܬ ܕܫܡܼܫܐ ܘܟܘܟ̈ܒܐ ܠܚܫܘܼܟܐ ܐܬܗܼܦܟ ܢܘܼܗܪܗܘܢܿ. ܘܢܬܗܼܦܟܢ ܥܢ̈ܢܼܐ ܗ̄ ܢܬܼܟܪ̈ܟܢ ܢܒܥ̈ܝܼܢ ܡ̈ܝܐ ܐܝܟ ܨܪ̈ܝܼܟܬܐ ܘܠܐ ܢܫܼܟ̈ܚܢ. ܒܝܕ ܗܿܕܐ ܡܿܠܦ ܥܠ ܥܘܼܫܢܐ ܕܝܒܼܫܘܼܬܗܝܢ. ܒܝܘܡܐ ܕܢܬܼܬܙܝܼܥܘܢ. ܘܢܬܕܘܕܘܢܿ ܐܦ ܐܝܿܠܝܢ ܕܡܛ݀ܠ ܕܚܝܠܐ ܕܩܿܢܝܢܼ. ܒܝܬܟ ܠܗܘܢܿ ܐܓܥܼܠܬ. ܗܿܟܢܐ ܠܡ ܡܼܢ ܟܿܠܗܝܢ ܢܛܘܼܪ̈ܘܬܐ ܕܢܟܼܣܝ̈ܟ ܡܫܼܬܠܚ ܐܢܬ. ܪܘܼܚܢܐܝܼܬ. ܢܛܘܪ̈ܝ ܒܝܬܐ ܓܪ̈ܡܐ ܐܢܘܿܢ ܘܒܝܬܐ ܦܓܪܐ ܒܝܕ ܟܘܼܪܗܢܐ ܕܥܿܕܐ ܥܠ ܓܪ̈ܡܐ ܢܬܼܬܙܝܼܥܘܢܼ ܡܼܢ ܕܢܩܝܼܡܘܢܼ ܠܓܘܼܫܡܐ ܐܘܿܟܝܼܬ ܦܓܪܐ܆ ܘܡܪ̈ܝ ܚܝܠܐ ܗ̄ ܠܫܪ̈ܝܢܐ ܩ݀ܪܐ ܗܿܢܘܢ ܕܒܕܡܘܼܬ ܥܪ̈ܩܐ ܠܒܢܝܿܢܐ ܟܪܝܼܟܝܼܢ ܠܓܘܼܡܐ. ܘܒܝܕ ܙܩܥܗܘܢܿ ܘܕܘܼܘܕܗܘܢܿ ܣܿܗܕܝܼܢ ܕܩܪܝܼܒ ܡܿܘܬܐ ܘܢܬܼܒܼܛܠ̈ܢ ܛܚܢ̈ܬܐ ܗ̄ ܐܦ ܗܿܠܝܢ ܐܝܿܠܝܢ ܕܡܡ̈ܠܝܢ ܗܼܘ̈ܝ ܬܫܡܫܼܬܗ ܕܒܝܬܟ ܡܛܜܠ ܕܙܥܼܪܘ ܩܢܝ̈ܢܝܟ. ܡܬܒ̈ܛܠܢ ܡܼܢ ܬܫܡܼܫܬܐ ܕܥܝܿܕܐ.","english":"...alms, and it is fitting that he should not cease from alms at any time, for the service of good works is that in which he stands, as at another time he would act, because he does not know whether his life will be prolonged. In the days of your youth it is not right for you to be led after the passions and lust of childhood. Rather, separate yourself for the God who created you, and remember his benefits towards you, and do not turn your heart away, before your days come, concerning which there is no will of yours. Why do you go after the strength of youth and deliver yourself to the deceiving errors that stand over you at the time of afflictions? For evil days call to evil days of death, and this, concerning which there is no will of yours, flees completely when death comes with the many torments that are in it. Before the sun darkens with the afflictions that surround you, you think that the sun and stars have turned to darkness, and the clouds are rolled up like waterskins and are not found. By this he teaches concerning the hardness of their dryness, on the day they are shaken and shattered. Also those who, because of the power of the earthquake, your house collapsed for them, thus also all the mountains that cover you are spiritually stripped away. The mountains of the house are bones, and the house is the body, by the disease that comes upon the bones they are shaken when they are set for the body, that is, the flesh. And the lords of power call to the demons that, in the form of dancers, are bound to the pit. And by their cry and their uproar they testify that death is near, and the services are abolished. Also those who used to fill the service of your house, because your limbs are small, are abolished with the service of the feast.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘܼܗܕܢ ܛܒ̈ܬܗ","severity":"info","text":"The phrase 'remember his benefits' echoes the biblical call to gratitude for divine gifts, a common theme in Syriac moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܥܝ̈ܬܐ ܡܥܼܫܝܠܝ","severity":"info","text":"The term 'deceiving errors' (ܣܥܝ̈ܬܐ ܡܥܼܫܝܠܝ) likely refers to demonic deceptions or false teachings, a concept familiar in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܫܢܐ ܕܝܒܼܫܘܼܬܗܝܢ","severity":"info","text":"The image of clouds rolling up like waterskins and not being found may allude to Ecclesiastes 1:7 (LXX) on the futility of natural phenomena, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪ̈ܝ ܚܝܠܐ","severity":"info","text":"'Lords of power' (ܡܪ̈ܝ ܚܝܠܐ) likely refers to demonic forces or angels of destruction, a concept found in Syriac demonology and in works like the Cave of Treasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܬܐ ܦܓܪܐ","severity":"info","text":"The allegory of the house as the body and mountains as bones parallels similar body-as-house imagery in Syriac authors such as Ephrem and Narsai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܪ̈ܩܐ","severity":"caution","text":"The term 'dancers' (ܥܪ̈ܩܐ) is ambiguous; it may denote ritual dancers or a class of demons. The reading here follows the sense of demonic entities bound to a pit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܥܪ̈ܩܐ' could be read as 'dancers' or as a specific demonic class; the translation opts for 'dancers' in a demonic context.","The clause 'ܘܒܝܕ ܙܩܥܗܘܢܿ ܘܕܘܼܘܕܗܘܢܿ' may refer to the cries of the demons or of the afflicted; the text is ambiguous."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܒܝܕ ܛܚ̈ܢܬܐ ܡܿܘܕܥ ܕܟ݀ܠܗܿ ܟܗܝܼܢܘܼܬܐ ܕܒܝܬܐ ܒ݀ܛܠܐ ܡܼܢ ܬܘܼܩܦܐ ܕܥܩ̈ܬܐ܆ ܪܘܼܚܢܐܝܼܬ ܛܚܢ̈ܬܐ ܫܥ̈ܐ ܕܒܙܼܒܢ ܣܝܒܘܼܬܐ ܡܝܛ̈ܢ ܘܢܦ̈ܠܢ ܘܢܚܫ̈ܟܢ ܚܙܝ̈ܬܐ ܗ̄ ܢܫ̈ܐ ܕܒܝܬܟ ܡܼܢ ܕܚܼܠܐ ܕܒܙܘ̈ܙܐ ܐܚܕ̈ܢ ܬܪܥܐ ܕܒܝܬܐ ܘܒܚܫܘܼܟܐ ܢܬܼܒ̈ܢ ܘܡܼܢ ܨܠ̈ܦܐ ܕܟܘ̈ܐ ܢܕܝܼ̈ܩܢ. ܗ݀ܝ ܕܢܚܼܫ̈ܟܢ ܗ̄ ܢܫ̈ܐ ܠܡ ܕܚܙܝܢ ܒܚܫܘܼܟܐ ܢܬܼܒ̈ܢ ܡܬܼܗܘܢܢܐܝܼܬ ܚܙܝ̈ܬܐ ܥܝ̈ܢܐ ܐܢܝܢ ܕܒܙܒܼܢ ܣܝܒܘܼܬܐ ܥܡ̈ܛܢ. ܬܪ̈ܥܐ ܘܫܘܼ̈ܩܐ ܡܦܩ̈ܢܐ ܕܡܠܼܬܐ ܒܗ݀ܝ ܕܒܠܝܼܠܐܝܼܬ ܡܫܼܬܡܥܐ ܡܠܼܬܐ ܡܐ ܕܢܬܪ̈ܢ ܫܢ̈ܐ. ܘܓܘܼܫܡܐ ܡܬܼܡܚܠ ܘܐܦ ܠܫܼܐ ܡܬܼܠܒܟ ܡܼܢ ܟܘܼܪܗܢܐ ܕܡܙܝܼܥܢܘܼܬܗ ܕܩܿܠܐ ܕܛܚ̈ܢܬܐ ܗ̄ ܛܚܢ̈ܬܐ ܕܒܒܝܬܟ ܠܗܿܕܐ ܫܦܠܘܼܬܐ ܡܛܝ̈ܢ ܡܼܢ ܡܣܼܟܢܘܼܬܐ ܘܟܦܼܢܐ ܐܝܟ ܕܐܦ ܐܡܼܬܝ ܕܢܩܘܼ̈ܡܢ ܡܼܢ ܐܪܥܐ ܢܗܼܘܐ ܩܛܝܼܢ ܩ݀ܠ ܬܢܚ̈ܬܗܝܢ. ܐܝܟ ܩ݀ܠ ܨܦܼܪ̈ܐ. ܪܘܼܚܢܐܝܼܬ܆\nܡܐ ܕܥܼܠ ܐܢܫ ܒܫܢ̈ܝܐ ܘܩܪܝܼܒ ܕܢܡܘܼܬ ܒܕܡܘܼܬ ܦܪܚܬܐ ܒܠܥܕ ܦܘܼܪܫܢܐ ܡܡܿܠܠ ܒܩܛܝܼܢܐܝܼܬ ܘܒܠܝܼܠܐܝܼܬ. ܟܿܠ ܒܢ̈ܬ ܫܘܼ̄ܒ ܗ̄ ܘܐܝܼܠܝܢ ܕܬܫܒܼܚ̈ܬܐ ܘܙܡܝܼܪ̈ܬܐ ܩܕܡܝܟ ܙܡܿܪ̈ܢ ܗܼܘ̈ܝ ܡܘܼܟܟܐ ܢܬܼܥ̈ܛܦܢ ܚܠܦ ܦܘܼ̈ܢܩܐ ܩܕܡ̈ܝܐ.. ܪܘܼܚܢܐܝܼܬ܆ ܒܢ̈ܬ ܫ̄ܘܼܒ ܗ̄ ܐܕ̈ܢܐ ܘܪܓܼܬܐ ܘܡܫܡܼܥܬܐ ܗܿܠܝܢ ܬܪ̈ܥܐ ܕܒܗܘܢܿ ܥܿܐܠܝܼܢ ܩܘܼܠ̈ܣܐ ܘܫܘܼ̄ܒ ܐܢܫܝܐ܆ ܡܐ ܕܩܼܪܒ ܡܿܘܬܐ ܠܐ ܐܢܫ ܡܬܼܬܚܝܼܕܝܼܢ ܐ݀ܦܢ ܡܼܢ ܪܘܡܐ ܢܕܚܼܠ ܗ̄ ܐܢ ܡܢܼܫܝܠܝ ܡܫܼܬܡܥ ܩ݀ܠܐ ܢܕܝܼܩܘܢܼ ܡܼܢ ܡܕܝܪ̈ܐ ܘܟܕ ܚ݀ܙܝܢ ܒܙܘܿܙ̈ܐ. ܡܬܼܬܙܝܼܥܝܼܢ. ܟܕ ܒܕܡܘܼܬ ܡܘܝܥ ܕܟܿܠܗܘܢܿ ܢ݀ܛܘܿܪ̈ܐ ܕܒܝܬ ܥܿܪܩܝܼܢ ܘܐܒܿܕܝܼܢ ܡܼܢ ܪܘܓܙܐ ܕܡܿܕܪܟ ܠܗܘܢܿ.","english":"by means of the services he makes known that the whole of the household's economy is in vain, together with the strength of the afflictions; spiritually, the services are hours in which old age, deaths, and funerals are seen—the women of your house, together with the terror of the coins, hold the door of the house, and in the darkness they sit, and with the crosses of the lamps they are pressed. Those women who sit in darkness do not see; in the darkness they sit, and the visions of the eyes are as though in the time of old age they are blind. The doors and the streets are outlets of speech, in that by night speech is heard when the doors are open. And the body is moved, and even the tongue is changed, together with the illness of the agitation of the voice of the services—the services in your house reach this lowliness, together with poverty and hunger, just as also when the bones are separated from the earth, a sharp sound of their lower parts is made, like the sound of cymbals. Spiritually.\n\nWhen a person enters into the hours and is near to death, in the likeness of a butterfly, apart from distinction, he speaks sharply and by night. All the while, again, and those who sang praises and hymns before you, they would sing humbly, and they would be wrapped instead of the former openings. Spiritually. Again, the doors, the senses, and the hearing—through these the praises enter, and again, the persons, when death approaches, no one is united even with the height, and he fears, if he is negligent, a thin sound is heard together with the dwellings, and when he sees the coins, he is agitated. When, in the likeness of a moth, all the guardians of the house flee and perish together with the anger that overtakes them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܚ̈ܢܬܐ","severity":"info","text":"The Syriac term ܛܚ̈ܢܬܐ (ṭaḥḥāṯā) is here rendered 'services', but it can also denote 'liturgical hours' or 'prayer offices', consistent with the commentary's spiritual interpretation of Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of women holding the door of the house in terror of coins and sitting in darkness reflects a domestic scene of poverty and fear, possibly alluding to social conditions in the Syriac milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'when the bones are separated from the earth, a sharp sound ... like the sound of cymbals' may echo Ecclesiastes 12:7 (LXX: 'the bones are scattered'), though the cymbal simile is an interpretive addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of a dying person to a butterfly (ܦܪܚܬܐ) and later to a moth (ܡܘܝܥ) is a rare double simile in Syriac exegesis, possibly drawn from patristic commonplaces on the fragility of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided by two occurrences of 'Spiritually' (ܪܘܼܚܢܐܝܼܬ), marking a shift from literal description to allegorical interpretation, a common structural feature in Bar Salibi's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܛܚ̈ܢܬܐ, ܥܩ̈ܬܐ) due to possible scribal errors or orthographic variation; the English draft smooths over some ambiguities in the original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the women of your house' is ambiguous: they may be literal household members or allegorical figures for the senses or worldly cares.","The phrase 'the terror of the coins' (ܕܚܼܠܐ ܕܒܙܘ̈ܙܐ) could be read as 'fear of money' or 'fear caused by coins', and its precise referent is unclear.","The final simile involving 'all the guardians of the house' fleeing like a moth is syntactically compressed; it is uncertain whether the moth is the subject or the model for the guardians."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܐܦ ܡܼܢ ܘܪܡܐ ܗ̄ ܒܘܼܝܿܢܐ ܕܢܦܫܼܐ ܡܐ ܕܐܬܒܼܝܢ ܘܚܙܼܐ ܕܓܠܝܼܙ ܗܼܘ ܡܼܢ ܫܡܼܥܐ ܗ݀ܝܕܝܢ ܢܬܬܼܙܝܼܥܘܢܼ ܚܘܼܫ̈ܒ̄ܘ ܕܐܝܼܬܝܗܘܢܿ ܐܘܼܪ̈ܚܬܗ. ܘܢܒܼܥ ܥܠܘܗܝ ܫܗܪܐ ܐܝܟ ܩܡܨܐ ܗ̄ ܡܼܢ ܣܘܓܐܐ ܕܥܩ̈ܬܐ ܘܐܦ ܫܢܼܬܗ ܬܦܼܪܕܝ. ܘܐܝܟ ܫܪܕܐ ܘܩܡܼܨܐ ܘܩܦܪ ܡܣܪܗܼܒܐܝܼܬ ܐܬܝ̈ܢ ܥܠܘܗܝ ܒܝܼܫ̈ܬܐ ܘܥܩ̈ܬܐ܆ ܘܗܿܟܢܐ ܩܕ̈ܡܢ ܠܦܘܼܪ̈ܣܐ ܕܬܪܥܝܼܬܗ ܐܝܟ ܫܪܕܐ ܐܘܟܝܼܬ ܠܘܼܙܐ ܕܩܕܡ ܦܪܥܼܗ ܠܫܪܟܐ ܕܐܝܼܠ̈ܢܐ ܘܒܕܡܘܼܬ ܩܡܨܐ ܣܿܓܐܐ ܕܒ݀ܪܡ ܚܩܼܠܐ ܗܿܢ ܡܩܘ̈ܝܢ ܘܡܟܬܪ̈ܢ ܒܗ ܥܩ̈ܬܐ ܚܝܠܬܢܐܝܼܬ ܘܗܿܟܢܐ ܣܪ̈ܟܢ ܘܡܣܼ̈ܬܒܟܢ ܒܗ ܒܝܼܫ̈ܬܐ ܐܝܟ ܩܦܪ ܕܐܝܼܬܝܗܿ ܝܣ̈ܦܐ ܗܿܝ ܕܐܦ ܒܫܘܼ̈ܥܐ ܪܘܪܒܐܝܼܢ ܫ݀ܘܚܐ. ܫܪܕܐ ܡܿܫܘܕܥ ܠܐܬܘ̈ܬܐ ܕܣܗ̈ܕܢ ܥܠ ܡܿܘܬܐ. ܘܩܡܨܐ ܠܟܘܼܪܗܢܐ ܩܫܼܝܐ ܘܠܟܐܒ̈ܐ ܕܡܚܿܒܠܝܼܢ ܗܕ̈ܡܐ ܒܕܡܘܼܬ ܩܡ̈ܨܐ ܠܙܪ̈ܥܐ. ܗܿܢܘܢܿ ܕܐܝܟ ܥܩܼܪܐ ܕܩܦܪ ܣ݀ܒܟܝܼܢ ܒܟܿܠܗ ܓܘܫܼܡܐ. ܘܬܒܼܛܠܝ ܒܝܫܢܘܼܬܐ ܡܼܢ ܒܝܫܢ ܐܪܥܐ ܕܥܘܓ ܫܩܝܼܠܐ. ܘܗܿܟܐ ܕܟܗܝܼܢܐ ܗܘܬ݀ ܒܛܒܿܬܐ. ܡܿܕܝܢ ܒܝܕ ܒܝܫܢܘܼܬܐ ܥܠ ܟܿܠܗܿ ܟܗܝܼܢܘܼܬܐ ܕܛܒ̈ܬܐ ܪܡܿܙ. ܝܘܢܝܐ. ܘܬܒܛܼܢܟ ܫܘܼܫܢܬܐ ܗ̄ ܒܝܫܢܘܼܬܐ. ܪܘܼܚܢܐܝܼܬ. ܬܒܛܼܟܝ ܫܘܼܫܢܬܐ ܗ̄ ܐܦ ܢܦܼܫܐ ܡܼܢ ܠܓܘ ܡܐ ܕܡܿܛܐ ܙܒܢܼܐ ܕܬܼܦܘܿܩܝ ܡܼܢ ܦܓܪܐ ܢܦܿܩܐ ܒܩܠܝܼܠܘܼܬܐ ܒܕܡܘܼܬ ܦܪܥܐ ܕܫܘܼܫܢܬܐ. ܟܕ ܐܙܿܠ ܒܪܢܫܐ ܠܒܝܬ ܗ̄ ܒܿܬܪ ܟܿܠܗܝܢ ܥܩ̈ܬܐ ܐܬܿܐ ܡܿܘܬܐ ܕܡܣܿܡ ܒܪܝܼܫܐ ܕܚܼܠܦ ܥܡܠܐ ܕܥܡܼܠ ܥܠ ܐܦܝ̈ ܥܒܘܪ̈ܝܬܐ. ܡܿܘܬܐ ܗܿܘܐ ܡܢܿܬܗ ܘܒܗ ܡܬܬܼܚܕ ܠܥܿܠܡ܆ ܚܠܼܦ ܠܒܝܬ ܥܡܠܗ ܠܒܝܬ ܥܿܠܡ ܐܡܿܪ ܝܘܢܝܐ܆ ܗ̄ ܒܿܬܪ ܥܩ̈ܬܐ ܡܩܿܒܠ ܡܿܘܬܐ ܕܠܥܿܠܡ. ܘܐܬܟܼܪܟܘ ܒܫܘܼ̈ܩܐ ܗ̄ ܟܿܠܗܘܢܿ ܝܿܕܘ̈ܥܘܗܠ ܐܝܟ ܥܝܿܕܐ ܡܬܼܟܪܟܝܼܢ ܠܗ ܒܝܬ ܫܘܼ̈ܩܐ ܘܡܪܩܿܕܝܼܢ ܥܠܘܗܝ.","english":"even the locust and the worm of the soul when it is worm-eaten and sees that the hearing is hidden, then the movements of his thoughts are his ways. And he seeks upon himself vigils like a flea, or the multitude of afflictions, and even his hour is separated. And like a moth and a flea and a gnat, evils and afflictions come upon him hastily; and thus they precede the portions of his intention like a moth, or like a locust that precedes its fruit to the rest of the trees, and in the likeness of a flea, many that in the field are like thorns and thistles, and in it afflictions powerfully, and thus they remain and are entangled in it, evils like a gnat which is a wasp that even in great hours is quiet. The moth signifies signs that testify to death. And the flea, to severe illness and pains that destroy members in the likeness of fleas to seeds. That which is like the root of the gnat spreads throughout the whole body. And it abolishes by evil, or by the evil of the land of the yoke taken. And thus it was darkened in goodness. Then by evil it signifies the whole darkness of goods. Yawnaya. And it abolishes the service, or by evil. Spiritually, it abolishes the service, or also the soul when the time comes for it to go out from the body, it goes out with lightness in the likeness of the fruit of the service. When it goes at the head to the house, or after all afflictions, death comes which places at the head instead of the labor that it labored on the faces of the passersby. Death is his gift, and by it he is joined to the world; instead of his house of labor, to the house of the world, says Yawnaya, or after afflictions he receives death for the world. And they paraded him in the streets, or all his acquaintances like a custom they parade him in the streets and dance over him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܘܥܢܝܐ (Yawnaya)","severity":"info","text":"Yawnaya is a Syriac name, likely a transliteration of the Greek name Ἰωνᾶς (Jonah). Bar Salibi uses it to introduce a second interpretive voice, possibly a source or a named interlocutor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܪܕܐ (sharda)","severity":"info","text":"The Syriac word sharda means 'moth' and is used here as a symbol of decay and death. Bar Salibi explicitly states that the moth signifies signs that testify to death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ (qamṣa)","severity":"info","text":"The Syriac word qamṣa means 'flea' and is used as a symbol of severe illness and pains that destroy the body's members, akin to how fleas attack seeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܦܪ (qapr)","severity":"info","text":"The Syriac word qapr means 'gnat' or 'wasp' and is used as a symbol of a spreading affliction that permeates the whole body, like a root that spreads.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a literal interpretation of afflictions (moth, flea, gnat) to a spiritual interpretation, where the soul's departure from the body is likened to the fruit of the service, and death is presented as a gift that joins one to the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The reference to parading the deceased in the streets and dancing over them reflects a funerary custom known in Syriac Christian tradition, possibly echoing practices from the author's own context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Yawnaya is uncertain; it may refer to a specific commentator or a generic figure.","The phrase 'the evil of the land of the yoke taken' is obscure and may be corrupt or require emendation.","The transition between literal and spiritual interpretations is not always clearly marked."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ܚܒܠ ܟܣܼܦܐ ܗ̄ ܗܿܠܝܢ ܟܿܠܗܝܢ ܓܕ̈ܫܢ ܠܗ ܥܕܠܐ ܢܐܬܼܐ ܝܘܿܡ ܥܘܼܢܕܢܗ ܕܒܗ ܠܓܡܿܪ ܡܬܦܼܣܩܝܼ ܢܫܼܒ̈ܝ ܢܟܼ̈ܠܐ ܕܪ̈ܡܝܢ ܠܗ ܠܡܥܼܪܙܠܘܼ ܒܗܘܢܿ ܠܒܢܝܢ̈ܫܐ ܕܡܼܢ ܢܟܣܼܝ̈ܗܘܢܿ ܥܘܼܬܪܐ ܢܟܢܼܫ. ܚܒܠ ܚܒܼܠܐ ܚܒܠ ܟܣܼܦܐ ܩܿܪܐ ܠܢܟܼܠܐ ܕܗܿܘܐ ܥܠ ܐܦ̈ܝ ܟܣܼܦܐ. ܪܘܼܚܢܐܝܼܬ. ܥܕܠܐ ܗ̄ ܥܕ ܠܐ ܢܬܩܼܛܠ ܐܘܿܟܝܼܬ ܢܬܦܼܣ ܝܘܼܒܠܐ ܗܢܝܼܐܐ\nܕܚ̈ܝܐ. ܟܕ ܚܒܠܐ ܕܟܣܼܦܐ ܠܫܝܼܫܠܬܐ ܕܣܐܡܐ ܐܡܿܪ ܗܿܝ ܕܒܕܡܘܼܬܗ ܝܘܼܒܠܐ ܕܚܝ̈ܝܢ ܐܣܝܼܪܝܼܢ ܒܚܕ̈ܕܐ. ܘܢܫܼܬܚܩ ܚܙܘܼܪ ܕܗܒܐ ܗ̄ ܐܦ ܫܩ݀ܠ ܛܥܢܗ ܠܡ ܕܥܠ ܕܗܒܐ ܢܬܒܼܛܠ ܒܝܘܿܡ ܡܿܘܬܗ. ܚܙܘܿܪ ܕܗܒܐ ܩ݀ܪܐ ܠܨܼܒܘ̈ܬܐ ܪ̈ܓܝܓܬܐ ܘܡܥ̈ܠܝܬܐ ܕܥ.ܘܼܬܪܗ. ܪܘܼܚܢܐܝܼܬ. ܚܙܘܼܪ ܕܗܒܐ ܫܘܼܦܪܐ ܕܓܘܼܫܡܐ ܐܦ ܫܘܼܦܪܗ ܕܓܘܼܫܡܐ ܪ݀ܦܚ ܘܡܬܼܡܣܐ ܒ݀ܬܪ ܡܿܘܬܗ܆ ܘܬܬܼܒܪܝ ܩܘܼܠܬܐ ܥܠ ܒܪܐ ܗ̄ ܬܒܼܛܠܝ ܟܿܠܗܿ ܬܫܡܼܫܬܐ ܕܒܝܬܗ ܒܗ݀ܝ ܕܡܬܡܼܬܚ ܪܘܓܙܐ ܥܕܡܐ ܠܙܥܘܼܪ̈ܝܬܐ. ܐܝܿܠܝܢ ܓܝܪ ܕܡ̈ܝܐ ܡܼܢ ܡܥܝܼ̈ܢܐ ܘܓܘܼ̈ܒܐ ܡܿܠܝܢ ܗܼܘܘ ܢܒܛܠܘܢܼ ܥܡ ܪܗܼܛܐ ܪܓܝܓܐ ܘܢܗܼܦܘܼܟ ܥܦܪܐ. ܕܝܗܒܼܗ ܗ̄ ܟ݀ܠܗܝܢ ܗܿܠܝܢ ܕܥܠܝܗܝܢ ܚܦܝܼܛ ܗܼܘ ܗ݀ܝܕܝܢ ܫ̈ܠܡܢ. ܡܐ ܕܦܓܪܗ ܢܗܼܦܘܼܟ ܠܐܪܥܐ. ܕܡܢܼܗܿ ܐܬܢܣܼܒ ܘܢܦܫܼܗ ܡܢܼܗ ܬܫܢܐ܆ ܪܘܼܚܢܐܝܼܬ܆ ܩܘܼܠܬܐ ܦܓܪܐ ܗܼܘ. ܡܒܘܿܥܐ ܫܝܘܿܠ. ܕܥܠܝܗܿ ܡܬܼܬܒܪ ܦܓܪܐ ܘܒܗܿ ܡܬܼܚܙܝܐ ܩܝܡܼܬܐ. ܒܪܐ ܬܘܼܒ ܠܫܝܘܿܠ ܩܿܪܐ ܗ݀ܝ ܕܠܗܿ ܒܕܡܘܼܬ ܓܘܼܒܐ ܢ݀ܚܬܝܼܢ ܒܒܢܝܢ̈ܫܐ. ܓܝܓܠܐ ܩܿܪܐ ܠܩܘܼܝܡܐ ܕܦܓܪܐ ܕܒܙܼܒܢ ܡܣܿܩܐ ܘܒܙܼܒܢ ܡܿܚܬܐ. ܟܕ ܗܿܕܐ ܡܬܼܒܛܠܐ ܡܿܢܥ ܡܿܘܬܐ. ܪܘܼܚܢܐܝܼܬ. ܫܡܼܫܐ ܩܿܪܐ ܠܥܼܠ ܠܡܘܼܚܐ܀ ܣܗܪܐ ܠܠܒܼܐ. ܟܘܟܒ̈ܐ ܚܘܼܫ̈ܒܐ.","english":"the destruction of silver, all these events happen to him until the day of his passing comes, in which the divisions and restraints that are placed upon him to prevent him from evil are completely severed, along with the covering of his wealth and his poverty. The destruction of silver calls to the restraint that was upon the face of silver. Spiritually. Until, until it is killed, or until the yoke of life is seized. When the destruction of silver says to the chain of treasure, that which in its likeness the yoke of life is bound together. And the gold chain is shattered, also it takes its burden, that which is upon gold, and ceases on the day of his death. The gold chain calls to the lustful and vain desires of his wealth. Spiritually. The gold chain is the beauty of the body, also the beauty of the body fades and vanishes after his death, and the lamentation over the son will cease, all the service of his house will cease in this, that anger extends even to the little ones. For those of water, with intestines and cisterns, were full and ceased with the vain flow and turned to dust. He gave all these, over which he was diligent, then they ended. When his body turned to earth, his likeness was taken and his soul was freed. Spiritually, the lamentation is the body. The source is Sheol, over which the body is broken and in which the resurrection is seen. Again, he calls the son to Sheol, that which in the likeness of a cistern is hidden in evils. He calls the wheel to the standing of the body, which in one time ascends and in one time descends. When this ceases with death. Spiritually, he calls the sun to the mind, the moon to the heart, the stars to the thoughts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܒܠ ܟܣܼܦܐ","severity":"info","text":"The phrase 'destruction of silver' (ḥaḇl kesfā) is a Syriac term for a moth or worm that destroys silver, used here as a metaphor for corrupting desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܢܐܝܼܬ","severity":"info","text":"The adverb 'spiritually' (rūḥānāʾīṯ) marks a shift to allegorical interpretation, a common feature in Syriac exegesis of Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܝܓܠܐ","severity":"info","text":"The term 'wheel' (gīglā) is used metaphorically for the body's cycle of ascent and descent, possibly echoing Ecclesiastes 1:6 on the futility of labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The allegorical identification of sun with mind, moon with heart, and stars with thoughts reflects a Platonic or Stoic tripartite soul model, adapted in Syriac ascetic tradition.","cites":[],"named_sources":["Didymus the Blind, Commentary on Ecclesiastes (Greek original)"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between literal description of bodily decay and spiritual interpretation, marked by the repeated 'spiritually' (rūḥānāʾīṯ), structuring the commentary as a two-level reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt phrases (e.g., 'ܘܢܫܼܬܚܩ ܚܙܘܼܪ ܕܗܒܐ'), making the exact sense of the gold chain metaphor uncertain; the English draft interprets it as a chain of desires.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܢܫܼܬܚܩ ܚܙܘܼܪ ܕܗܒܐ' is textually uncertain; the reading 'gold chain is shattered' is adopted, but the verb may be corrupt.","The referent of 'son' (ܒܪܐ) in the lamentation context is ambiguous—whether literal or allegorical (e.g., the body) is left open."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ܪܝܫܐ ܘܡܕܒܪܢܐ ܕܚܘܼܫ̈ܒܐ ܡܘܼܚܐ ܐܝܼܬܘܗܝ܆ ܘܐܝܿܟܢܐ ܕܡܚܝܼܠ ܣܗܪܐ ܡܼܢ ܫܡܼܫܐ ܗܿܟܢܐ ܦܘܼܪܥܢܐ ܕܠܒܼܐ ܡܼܢ ܡܘܼܚܐ. ܒܪܡ ܠܒܼܐ ܟܘܼܪܐ ܗܼܘ܆ ܐܦ ܗܼܘ ܕܒܚܿܪ ܨܒܘ̈ܬܐ ܡܫܚܠ̈ܦܬܐ ܒܣܿܓܝܐܘܼܬ ܚܘܼܫ̈ܒܐ ܐܝܟ ܣܗܪܐ ܕܡܫܼܬܚܠܦ ܘܐܝܿܟܢܐ ܕܢܩܝܼܦܝܼܢ ܠܣܗܪܐ ܣܘܓܐܐ ܕܟܘܟ̈ܒܐ ܗܿܟܢܐ ܢܩܝܼܦܝܼܢ ܘܚܕܝܼܪܝܢ ܠܠܒܼܐ ܣܘܓܐܐ ܕܚܘܼܫ̈ܒܐ. ܪܝܼܫܐ ܠܡ ܘܡܕܒܪܢܐ ܘܡܚܘܝܿܢܐ ܕܟ݀ܠ ܨܒܘܼ ܡܘܼܚܐ ܐܝܼܬܘܗܝ ܐܟܡܼܐ ܕܐܡܼܪܢܢ ܡܼܢ ܠܥܼܠ. ܐܡܼܬܝ ܕܫܡܼܫܐ ܢܕܢܚܼ ܣܗܪܐ ܥܡ ܟܘܟ̈ܒܐ ܡܬܼܚܦܝܢ. ܗ݀ܟܢܐ ܐܡܼܬܝ ܕܡܕܪܝܼܬܐ ܕܦܘܼܪܫܢܐ ܡܼܢ ܡܘܼܚܐ ܠܠܒܼܐ ܬܗܼܘܐ ܡܬܼܚܦܝܢ ܟ݀ܠܗܘܢܿ ܚܘܼܫ̈ܒܐ ܒܠ̈ܝܼܠܐ. ܚܕ ܒܠܚܘܼܕ ܩܿܐܡ. ܡܐ ܠܡ ܕܡܼܛܐ ܒܪܢܫܐ ܠܣܝܒܘܼܬܐ ܥܡܝܼܩܬܐ ܦܘܼܪܫܢܗܿ ܕܝܼܕܥܬܐ ܗ݀ܘ ܕܐܝܟ ܢܘܼܗܪܐ ܕܫܼܡܫܐ ܡܢܿܗܪ ܗܼܘܐ ܘܡܗܿܕܐ ܠܒܪܢܫܐ ܒܟ݀ܠ ܣܘܼܥܪ̈ܢܘܗܝ ܚܿܫܟ ܘܥܡܿܛ ܘܝܼܕܥܬܗ ܒ݀ܨܪܐ ܘܒ݀ܛܠܐ. ܢܬܗܼ̈ܦܟܢ ܥ̈ܢܢܼܐ ܗ̄ ܒܙܒܼܢܐ ܕܥܘܼܢܕܢܐ ܡܬܗܼܦܟܐ ܟܪܝܘܼܬܐ ܗܿܝ ܕܡܼܢ ܟܐܒ̈ܐ ܡܬܝܠܕܐ ܠܡܝܼܬܝܘܼ ܡܪܕܝܼܬܐ ܚܢܝܓܬܐ ܕܕܡ̈ܥܐ ܗܿܠܝܢ ܕܒܼܕܡܘܼܬ ܛܘܼ̈ܦܐ ܕܡܛܪܐ ܥܠ ܦܓܪܐ ܢܚ̈ܬܢ. ܗܒܼܠ ܗܒ̈ܠܝܼܢ ܐܡܿܪ ܗ̄ ܡܥܿܗܕ ܠܐܝܿܠܝܢ ܕܡܼܢ ܩܕܝܼܡ ܐܡܼܪ ܘܡܿܘܕܥ ܕܫܦܝܼܪ ܠܡ ܐܡܿܪܬ ܒܫܘܼܪܝ ܡܠܼܬܝ ܕܟ݀ܠܗܝܢ ܨܒܼ̈ܘܬܐ ܕܥܠܝܗܝܢ ܝܨܝܼܦܝܼܢ ܒܢܝܢ̈ܫܐ ܣܪ̈ܝܼܩܬܐ ܐܢܝܢ ܘܠܠܐ ܡܕܡ ܫܪ̈ܟܢ. ܝܬܝܼܪ ܡܼܢ ܕܗܘܼܐ ܩܘܼܗܠܬ ܡܬ̈ܠܐ ܣܓܝ̈ܐܐ ܗ̄ ܝܬܝܼܪ ܡܼܢ ܣܓ̈ܝܐܐ ܢܝܚ̈ܐ ܐܫܬܦܼܥܘ ܥܠܝ. ܐܬܒܝܿܢܬ ܕܒ݀ܬܪܝ ܐܚܪ̈ܢܐ ܡܩܒܿܠܝܼܢ ܠܗ ܠܥܘܼܬܪܐ ܒܚܟܡܼܬܐ ܕܝܢ ܐܬܗܢܝܿܬ","english":"the head and governor of thoughts is the mind, and just as the moon is weak before the sun, so is the heart's action before the mind. Yet the heart is a furnace, and it too, by the choice of various inclinations, changes in the multitude of thoughts like the moon that changes, and just as the moon is surrounded by a multitude of stars, so the heart is surrounded and encompassed by a multitude of thoughts. The head, however, and the governor and the revealer of every inclination is the mind, as I said above. When the sun rises, the moon and stars are hidden. So too, when the separation of the mind from the heart occurs, all thoughts are hidden in the night. Only one remains. What then? When the head reaches deep old age, the separation of knowledge, which was like the light of the sun that shone and guided the head in all its actions, becomes dark and obscure, and its knowledge diminishes and ceases. Its limbs are overturned in the time of old age, that brief overturning which, with pains born of the approach of death, produces a forced discipline of tears, those which, in the form of rain showers, fall upon the body. \"Vanity of vanities,\" he says, reminding those who from the beginning said and made known that it was well said at the start of my discourse that all the inclinations upon which they are intent are evil, vain, empty, and nothing remains. More than what Ecclesiastes said, many parables, more than many, pleasant things were poured upon me. It was sought that after me others would receive wealth in wisdom, but I was wearied.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܚܐ","severity":"info","text":"The Syriac term mōḥā (mind) is distinguished from lebbā (heart) as the governing faculty, echoing a standard Platonic and Patristic tripartition of soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܫܢܐ","severity":"info","text":"The word puršānā (separation) here denotes the mind’s withdrawal from the heart at death, a key eschatological concept in Bar Salibi’s anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܒܼܠ ܗܒ̈ܠܝܼܢ","severity":"info","text":"The phrase “Vanity of vanities” (heḇel heḇlayyā) directly quotes Ecclesiastes 1:2, the lemmatic verse of the commentary, here cited as the author’s own earlier dictum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܗܪܐ","severity":"info","text":"The analogy of the moon’s weakness before the sun and its surrounding stars reflects ancient astronomical commonplaces, used to illustrate the subordination of heart to mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the commentary’s narrative section, recapitulating the mind–heart hierarchy and the vanity theme before a final personal reflection on the author’s weariness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing lines express Bar Salibi’s exhaustion and the hope that others might receive “wealth in wisdom” after him, a rare autobiographical note in Syriac exegetical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is partially corrupt; the phrase ܐܬܗܢܝܿܬ (ʾethḥayyeṯ) is ambiguous, possibly meaning 'I was wearied' or 'I was shown', but the context supports the former."],"confidence":"high","notes":[]}]}