{"slug":"dsc-258","id":"syriac:dsc:dsc-258","title":"Commentary on Ben Sira","title_source":"Commentary on Ben Sira","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":"2026-11-15T06:20:05Z","cost_usd":0.029882},"source":{"registry_id":"syriac:dsc:dsc-258","work_id":"dsc-258","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/258"},"stats":{"passages":46,"english_words":15364,"coptic_letters":0,"source_letters":35548,"commentary_units":260,"commentary_kinds":10,"derived_notes":1,"ambiguities":91,"work_notes":6,"external_links":6,"timeline":6},"summary":{"work":"dsc-258","abstract":"Dionysius bar Salibi's Commentary on Ben Sira is a 12th-century West Syriac work that interprets the wisdom of Jesus ben Sira through a Christian lens. Written in formal Syriac prose, it survives in a single incomplete manuscript (ed:dsc-258) with lacunae affecting later proverbs. The commentary situates Ben Sira within the broader wisdom tradition, comparing it to the Book of Solomon, and reflects monastic educational use through marginal classroom notes. Bar Salibi dates Ben Sira to the Ptolemaic and Maccabean periods (2nd century BCE) and occasionally conflates it with other wisdom texts, requiring careful verification of scriptural references.","historical_context":"The commentary was composed in the mid-12th century, likely during Dionysius bar Salibi's mature period as a Syriac Orthodox scholar. It belongs to the West Syriac tradition, centered in the Patriarchate of Antioch and monastic schools in Mesopotamia and Syria. The work is a puššāqā (commentary), a genre common in Syriac exegesis for biblical and deuterocanonical books. The sole manuscript (ed:dsc-258) is incomplete, with missing sections in the latter part, and includes marginal notes indicating use in classroom settings. Bar Salibi's dating of Ben Sira to the time of Ptolemy (III or IV) and the Maccabean period aligns with modern consensus on the 2nd century BCE. The text's transmission reflects the ongoing engagement of Syriac Christianity with Jewish wisdom literature, though Bar Salibi sometimes conflates Ben Sira with other traditions, suggesting a fluid textual environment.","significance":"This commentary is a rare witness to Syriac Orthodox engagement with deuterocanonical wisdom literature in the medieval period. It demonstrates how Ben Sira was integrated into Christian monastic education and compared with canonical wisdom books like Proverbs. The work also highlights the interpretive strategies of West Syriac scholars, including typological and moral readings, and provides insight into the transmission and use of Ben Sira in Syriac Christianity.","timeline":[{"date":"2nd century BCE","event":"Composition of Ben Sira in Hebrew by Jesus ben Sira in Jerusalem."},{"date":"c. 132 BCE","event":"Translation of Ben Sira into Greek by the author's grandson in Egypt."},{"date":"4th–5th centuries","event":"Ben Sira translated into Syriac as part of the Peshitta Old Testament."},{"date":"Mid-12th century","event":"Dionysius bar Salibi writes his Commentary on Ben Sira in West Syriac."},{"date":"Late 12th–early 13th century","event":"Bar Salibi flourishes as a Syriac Orthodox scholar; commentary likely from this period."},{"date":"Undated","event":"Sole surviving manuscript (ed:dsc-258) copied, with lacunae and marginal classroom notes."}],"relations":[{"work":"Ben Sira (Peshitta)","relation":"Base text for the commentary","key":"","label":null,"url":null},{"work":"Book of Solomon","relation":"Compared by Bar Salibi as a parallel wisdom text","key":"","label":null,"url":null},{"work":"Proverbs (Peshitta)","relation":"Related wisdom tradition referenced in the commentary","key":"","label":null,"url":null},{"work":"Syriac Orthodox monastic curriculum","relation":"Used in classroom settings as evidenced by marginal notes","key":"","label":null,"url":null},{"work":"Other works by Dionysius bar Salibi","relation":"Part of his broader exegetical corpus","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-258","label":"Manuscript edition of the commentary","url":"https://syriaccorpus.org/258","reason":"Primary source for the text, though incomplete and without critical apparatus."},{"key":"wikipedia:Dionysius bar Salibi","label":"Wikipedia article on the author","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Provides background on the Syriac Orthodox scholar and his works."},{"key":"wikipedia:Ben Sira","label":"Wikipedia article on the biblical book","url":"https://en.wikipedia.org/wiki/Ben_Sira","reason":"Context for the deuterocanonical wisdom text being commented upon."},{"key":"wikipedia:Peshitta","label":"Wikipedia article on the Syriac Bible","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"The version of Ben Sira used by Bar Salibi."},{"key":"wikipedia:Syriac Orthodox Church","label":"Wikipedia article on the religious community","url":"https://en.wikipedia.org/wiki/Syriac_Orthodox_Church","reason":"The tradition in which the commentary was produced and used."},{"key":"wikipedia:Wisdom literature","label":"Wikipedia article on the genre","url":"https://en.wikipedia.org/wiki/Wisdom_literature","reason":"Broader literary context for the commentary's subject."}],"cautions":["The commentary's date is not precisely given; it is assigned to the mid-12th century based on Bar Salibi's floruit.","The sole surviving manuscript (ed:dsc-258) is incomplete, with lacunae in the latter portion affecting several proverbs.","Bar Salibi occasionally conflates Ben Sira with other wisdom traditions; scriptural references should be verified against the original Hebrew or Peshitta.","The edition lacks a critical apparatus for variant readings, presenting only a diplomatic transcription.","The final phrase 'dust mixed with the clay of the potter of physicians' is obscure and may be a corrupt gloss or wordplay."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000557,"generated":"2026-11-15T06:20:04Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/258"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8736"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-258","status":"pass","blocking":[],"warnings":[],"stats":{"passages":46,"translated":46,"commentary_passages":46,"commentary_units":260,"english_words":15364,"source_letters":41581,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is written in a formal Syriac register, typical of West Syriac scholarly prose of the 12th–13th centuries, with occasional rhetorical flourishes.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"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; this commentary is likely from his mature period, though no precise date is given in the manuscript.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (ed:dsc-258) is incomplete; lacunae occur in the latter portion of the commentary, affecting the annotation of several proverbs.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This commentary was used in West Syriac monastic schools, as evidenced by marginal notes in the manuscript indicating classroom reading.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for variant readings; the text is presented as a diplomatic transcription of the base manuscript.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Bar Salibi occasionally conflates Ben Sira with other wisdom traditions; readers should verify scriptural references against the original Hebrew or Peshitta.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"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":{"ed:dsc-258":{"label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܕܟܬܒܐ ܕܒܪ ܐܣܝܼܪܐ\nܬܘܼܒ ܦܘܼܫܩܐ ܕܟܬܒܐ ܕܒܪ ܐܣܝܼܪܐ ܕܝܼܠܗ ܕܡܪܝ ܕܝܘܢܢܣܝܘܿܣ܇ ܡܛ݀ܠ ܕܡܢܥܼܢܢ ܒܦܘܼܫܐ ܕܩܦܣܝܼ̈ܩܬܐ ܥܕܡܐ ܠܟܬܒܐ ܕܚܟܼܡܬܐ ܕܝܫܘܿ ܒܪ ܫܡܥܘܿܢ ܫܼܡܬܼܩܪܐ ܣܝܪܟ. ܒܗ ܒܛܟܼܣܐ ܐܦ ܠܗܿܢܐ ܡܢܗܪܝܼܢܢ ܘܕ݀ܡܐ ܢܝܼܫܗ ܕܟܬܒܐ ܗܿܢܐ ܠܗ݀ܘ ܕܫܘܼܿܠܘܿܡܘܢܿ ܘܦܠܐܬܢܐܝܼܬ ܘܐܘܼܚܕܐܢܐܝܼܬ ܐܬܚܼܫܚ ܒܗ ܘܠܚܟܡܼܬܐ ܘܣܟܠܘܼܬܐ ܕܡܝܼ ܠܬܪܬܝܢ ܢܫ̈ܐ. ܗ݀ܟܘܬ ܐܦ ܨܝܪ̈ܐ ܡܥܕܝܢ ܕܢܨܘܼܪܘܢܿ ܠܝܥܢܘܬܐ ܘܠܟܐܢܘܼܬܐ ܒܐܣܟܡܐ ܕܢܫ̈ܐ. ܘܠܘܿܬ ܕܝܿܢܐ ܢܩܝܼܡܘܢܼ ܐܢܝܢ. ܘܠܝܥܢܘܼܬܐ ܨ݀ܝܪܝܼܢ ܟܕ ܒܿܠܥܐ ܕܝܼܢܪ̈ܐ. ܘܠܟܐܢܘܼܬܐ ܨ݀ܝܼܝܼܢ ܟܕ ܛܝܼ݁ܢܐ ܡܣܐܬܐ ܘܬܩܿܠܐ ܦܘܼܪܥܢܐ. ܘܒܡܫܘܼܚܬܐ ܣܿܐܡ ܠܡ̈ܠܘ̄ ܒܕܡܘܼܬ ܫܘܼܠܘܿܡܘܿܢ ܘܡܩܿܠܣ ܠܚܟܼܡܬܐ ܕܕܚܼܠܬ݀ ܐܠܗܐ ܘܒܚܟܼܡܬܐ ܟܝܿܢܝܬܐ ܘܪܕܝܘܼܬܐ ܕܝܼܘܠܦܢܐ ܡܠܼܠ ܠܟܬܒܗ ܘܠܘ ܐܝܟ ܫܘܼܠܘܿܡܘܿܢ ܒܪܘܼܚܐ ܩܕܝܼܫܐ. ܘܚܿܒܫ ܫܡܐ ܕܚܟܼܡܬܐ ܓܘܿܢܝܬܐ ܕܡܬܼܩܝܡܐ ܒܬܼܘ̈ܩ̄ܢܘ ܕܐܠܗܐ ܠܙܢܼܐ ܕܚܟܡܼܬܐ ܕܪܘܼܟܒܐ ܕܒܪ̈ܝܬܐ ܘܠܗ݀ܘ ܕܡܕܒܪܢܘܼܬܐ ܕܐܠܗܐ ܘܠܗ݀ܘ ܕܟܝܢ̈ܝܬܐ ܘܗ݀ܘ ܕܝܘܼܠܦܢܐ ܘܗ݀ܘ ܕܡܘܗܒܼܬܐ ܕܝܼܕܥܬܐ ܘܗ݀ܘ ܕܕܚܠܬ݀ ܐܠܗܐ. ܘܥܠ ܗܿܢܐܙܢܐ ܐܚܪܝܐ ܫܪܝ ܕܢܡܼܠܠ. ܘܗܿܢܐ ܝܫܘܿܥ ܐܝܼܬܘܗܝ ܒܪ ܫܡܥܘܿܢ ܒܪ ܚܘܼܢܝܐ ܪܒܟܗ̈ܢܐ. ܘܐܝܼܬ̄ܘ ܗܼܘܐ ܒܙܒܼܢܗ ܕܦܛܘܼܠܘܿܡܐܘܿܣ ܡܠܟܐ ܕܡܨܪܝܢ ܘܕܣܘܼܪܝܐ ܘܒܙܒܼܢܐ ܕܡܩ̈ܒܝܐ ܘܠܗܿܝ ܕܠܐ ܐܬܕܟܪ ܠܚܕ ܡܢܼܗܘܿܢ ܒܟܬܒܗ ܘܐܦ ܒܙܒܼܢܗܘܿܢ ܥܢܼܕ ܩܕܝܼܫܐ܀ ܒܪ ܣܝܼܪܟ ܟܢܝܼ ܢܦܫܼܗ. ܘܐܠ ܒܙܒܼܢܗܘܿܢ ܥܢܼܕ ܟܕ ܡܬܚܼܫܚ ܒܫܡܐ ܫܝܼܛܐ. ܐܝܟ ܕܐܦ ܐܒܪܗܡ ܩܼܪܐ ܢܦܫܼ̈ ܩܛܡܼܐ ܘܥܦܪܐ. ܘܕܘܝܼܕ ܬܘܠܥܐ. ܣܝܼܪܐ ܕܝܢ ܐܝܼܬܘܗܝ ܥܦܪܐ ܕܡܼܢ ܫܝܿܥܐ ܕܛܪܝܐ ܕܐܣ̈ܐ.","english":"Commentary on the Book of Ben Sira\n\nAgain, the commentary on the book of Ben Sira, which belongs to Mar Dionysius, because it is arranged in the form of chapters up to the book of Wisdom of Jesus son of Sirach, who is called Sirak. In this order, this teacher also composed this book, and it resembles the book of Solomon, and in a philosophical and ethical manner he treated it, concerning wisdom and folly, which are two kinds of things. Likewise, he also depicts forms that portray virtues and vices in the likeness of things. And he established them against each other. And he portrays virtues as if with the reins of youths, and vices as if with the balance of a scale and the weight of a reward. And with measure he sets words in the manner of Solomon, and he praises the wisdom of the fear of God, and with natural wisdom and the discipline of instruction he spoke his book, and not like Solomon by the Holy Spirit. And he includes the name of wisdom in a general sense, which is established by the powers of God, for the small portion of wisdom of the composition of creatures, and for that of the governance of God, and for that of natural things, and for that of instruction, and for that of the gift of knowledge, and for that of the fear of God. And concerning this last one he began to speak. And this Jesus is the son of Sirach, son of the high priest. And he was in the time of Ptolemy, king of Egypt and Syria, and in the time of the Maccabees, and he did not mention any of them in his book, nor did he mention the holy temple in their time. Bar Sirak called himself, and he did not mention the temple when he was occupied with the common name, just as Abraham called himself dust and ashes, and David a worm. Sirak, however, is dust mixed with the clay of the potter of physicians.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܕܟܬܒܐ ܕܒܪ ܐܣܝܼܪܐ","severity":"info","text":"The opening title identifies the work as a commentary (puššāqā) on Ben Sira, attributed to Mar Dionysius bar Salibi, establishing its genre and authorship.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܝ ܕܝܘܢܢܣܝܘܿܣ","severity":"info","text":"Mar Dionysius bar Salibi was a 12th-century Syriac Orthodox scholar; his commentary here compares Ben Sira to the Book of Solomon, situating it within the wisdom tradition.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܟܼܡܬܐ","severity":"info","text":"The term ḥekmtā (wisdom) is used in a general sense, encompassing divine governance, natural order, instruction, knowledge, and fear of God, reflecting a broad semantic range in Syriac.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܙܒܼܢܗ ܕܦܛܘܼܠܘܿܡܐܘܿܣ","severity":"info","text":"The text places Jesus ben Sira in the time of Ptolemy (likely Ptolemy III or IV) and the Maccabean period, aligning with scholarly consensus on the 2nd century BCE.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܐܦ ܐܒܪܗܡ ܩܼܪܐ ܢܦܫܼ̈ ܩܛܡܼܐ ܘܥܦܪܐ","severity":"info","text":"Bar Salibi parallels Ben Sira's self-designation as 'Sirak' with Abraham calling himself 'dust and ashes' and David 'a worm', drawing on biblical humility tropes.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܝܼܪܐ ܕܝܢ ܐܝܼܬܘܗܝ ܥܦܪܐ ܕܡܼܢ ܫܝܿܥܐ ܕܛܪܝܐ ܕܐܣ̈ܐ","severity":"caution","text":"The final phrase 'dust mixed with the clay of the potter of physicians' is obscure; it may be a wordplay on Sirak's name or a corrupt gloss, and its precise meaning is uncertain.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'clay of the potter of physicians' (ܫܝܿܥܐ ܕܛܪܝܐ ܕܐܣ̈ܐ) is ambiguous; it may be a pun on Sirak's name or a textual corruption."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܐܚܪ̈ܢܐ ܐܡܼܪ ܕܣܝܼܪܟ ܐܣܝܼܪܐ ܐܝܼܬܘܗܝ ܘܗܿܢܐ ܐܝܼܬܘܗܝ ܒܪ ܫܡܥܘܿܢ ܐܣܝܼܪܐܗ݀ܘ ܕܐܬܐܼܣܪ ܡܼܢ ܪܘܼܚܐ ܥܕܡܐ ܕܩܒܼܠ ܠܡܫܝܼܚܐ ܥܠ ܕܪ̈ܥܘܗܝ ܒܪܡ ܕܝܢ ܪܥܢܐ ܩܕܡܝܐ ܚܬܝܼܬ܀ ܟ݀ܠ ܚܟܼܡܐ ܡܼܢ ܩܕܡ ܡܪܝܐ ܗ̄ ܟ݀ܠ ܚܟܡܼܬܐ ܕܐܝܼܬ ܒܟܝ̈ܢܐ ܚܪ̈ܫܐ ܘܒܡ̈ܠܝܼܠܐ ܡܼܢ ܐܠܗܐ ܐܬܝܗܼܒܬ݀. ܘܗܝܼ ܥܡܗܿ ܗܝܼ ܗ̄ ܒܗܿܕܐ ܡܿܘܕܥ ܥܠ ܠܐ ܡܣܼܝܟܘܼܬܗܿ ܕܐܙܼܢܐ ܕܠܐ ܡܬܡܢܐ ܚܿܠܐ ܐܘܿ ܢܘܼܛ̈ܦܬܐ ܕܡܛܪܐ ܘܝܘܡ̈ܬܐ ܕܥ݀ܠܡܐ ܒܚܬܝܼܬܘܼܬܐ ܕܫܘܼܪܝܗ ܘܕܫܘܼܠܡܗ ܗ̣ܿܢܐܐܦܿܠܐ ܚܟܡܼܬܐ ܕܥܠܝܗܿ ܡܡܿܠܠ ܐܢܼܐ ܢ݀ܦܠܐ ܒܡܫܘܼܚܬܐ ܐܘ ܒܡܢܝܿܢܐ ܡܣܼܬܝܟܐ. ܫܪ̈ܫܝ ܚܟܡܼܬܐ ܗ̄ ܥܩܪ̈ܝܗܿ ܠܡܿܢ ܐܬܓܠܝܼܘ ܗ̄ ܕܐܟܙܼܢܐ ܕܐܝܼܠܢܐ ܡܛܫܼܝܢ ܥܩܼܪ̈ܘܗܝ ܒܐܪܥܐ ܘܫܪ̈ܫܘܗܝ ܠܬܼܚܬ ܒܥܘܼ̈ܡܩܝܗܿ ܗ̣ܿܢܐ ܐܦ ܗܼܝ ܚܟܡܼܬܐ ܟܣܼܝܐ ܒܐܠܗܐ.. ܘܛܡܼܪ̈ܝ ܣܟܘܼ̄ܠܬܢܘܼ. ܚܕ ܗܼܘ ܘܕܚܝܼܠ ܗ̄ ܚܕ ܗܼܘ ܒܠܚܘܼܕ ܐܠܗܐ ܝܿܕܥ ܠܗܿ ܐܟܡܿܢ ܕܐܝܼܬܘܗܝ ܥܒܘܿܕܗܿ ܘܗܼܘ ܬܚܼܡ ܣܡܼܗܿ ܒܐܘܨܪ̈ܐ ܐܝ̣ܿܐ ܕܡܬܼܢܝܐ. ܒܕܩܼܗܿ ܘܚܼܙܗܿ ܗ̄ ܒܝܕ ܒܘܼܕܩܐ ܡܿܘܕܥ\nܥܠ ܝܼܕܥܬܐ ܡܒܿܕܩܐ ܘܗ݀ܝ ܕܚܼܙܗܿ ܗܿܟܘܬ. ܘܬܘܼܒ ܥܠ ܝܨܝܼܦܘܼܬܐ ܒܗ݀ܝ ܕܐܝܿܢܐ ܕܚܿܙܐ ܠܡܕܡ ܕܡܝܬܼܪ ܐܦ ܝܿܨܦ ܕܝܼܠܗ. ܘܦܠܓܗܿ ܠܟܿܠ ܥܒܿܕ̈ܘܗܝ ܗ̄ ܐܡܿܪ ܥܠܝܗܿ ܕܚܟܡܼܬܐ ܟܝܢܿܝܬܐ ܗܿܝ ܕܒܫܼܬܐ ܙܢ̈ܝܐ ܩܝܿܡܐ ܐܝܟ ܕܐܡܼܪܢܢ ܒܥܠܼܬܐ ܕܟܬܒܐ ܕܗ݀ܕܐ ܠܡ ܐܣܼܢ ܘܣܼܡ ܒܟܝ̈ܢܐ ܕܟܿܠܗܘܿܢ ܒܪ̈ܝܐ ܕܗܼܢܘܿܢ ܐܝܼܬܝܗܘܿܢ ܐܘܨܪ̈ܝܗܿ. ܘܐܣܿܓܝܗܿ ܠܟܿܠ ܕܚܠ̈ܘܗܝ ܗ̄ ܕܥܡ ܗ݀ܝ ܕܩܿܢܝܢܼ ܡܝܪܬ̈ܐ ܝܘܼܠܦܢܐ ܕܪܘܼܚܐ ܩܿܢܝܢܼ ܐܦ ܕܚܼܠܬ݀ ܐܠܗܐ. ܘܗܿܕܐ ܠܐ ܫܟܝܼܚܐ ܠܟܝ̈ܢܐ ܚܪ̈ܫܐ ܘܠܫܐܕ̈ܐ.","english":"Others say that Sirach is bound, and that he is the son of Shemʿon the bound, who was bound with a spirit until he received the Messiah upon his arms. However, the first opinion is more certain. All wisdom is from the Lord; all wisdom that exists in irrational and rational natures is given by God. And it is with Him. In this, it indicates the infinity of the nature that is not limited, like the drops of rain and the days of the world, in the certainty of its beginning and its end. Likewise, the wisdom about which he speaks is not limited by measure or by quantity. The roots of wisdom are its foundations, which have not been revealed, like the tree whose roots are hidden in the earth and its foundations below in its depths. So also wisdom is hidden in God and concealed from foolishness. One and powerful is He; only God knows it, as He is its maker, and He set its limit in treasuries that are not seen. He examined it and saw it through a precise examination, indicating a precise knowledge, and this is how he saw it. And again, concerning diligence, in that he who sees something better also cares for his own. And he divided all his works; he spoke about wisdom, the natural wisdom that exists in small things, as he said in the cause of the book of this: \"I did not err and place in natures all the creatures that exist as its treasuries.\" And he increased all his fears, along with that which is certain, the teachings of the spirit, and also the fear of God. And this is not found in irrational natures and demons.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Shemʿon the bound","severity":"info","text":"The tradition that Sirach is the son of 'Shemʿon the bound' (Simeon the Righteous?) is a haggadic motif found in some Syriac sources, linking Ben Sira to a figure bound by a spirit until Christ's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟܡܼܬܐ","severity":"info","text":"The Syriac term ḥekmtā (wisdom) is used here both for divine wisdom and for natural wisdom (ḥekmtā kyānāytā), reflecting a distinction between transcendent and immanent wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"All wisdom is from the Lord","severity":"info","text":"This phrase echoes Proverbs 2:6 and Sirach 1:1, where wisdom is said to come from God. The commentary explicitly grounds its discussion in biblical sapiential tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"roots of wisdom hidden in God","severity":"info","text":"The image of wisdom's roots hidden in God parallels Dionysius' earlier tree metaphor and is reminiscent of Pseudo-Dionysius the Areopagite's language of divine hiddenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"he divided all his works","severity":"info","text":"This phrase marks a transition from discussing the nature of wisdom to its manifestation in creation, structuring the commentary around the distribution of wisdom in natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Others say that Sirach is bound","severity":"caution","text":"The text reports an alternative tradition about Sirach's identity but dismisses it as less certain. The Syriac is ambiguous whether 'bound' refers to a literal binding or a metaphorical one.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shemʿon the bound' is uncertain; it may refer to Simeon the Righteous or another figure. The phrase 'bound with a spirit' could be literal or metaphorical. The text does not clarify whether the alternative tradition is rejected outright or merely considered less probable."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܚܕܘܼܬܐ ܘܕܝܨܐ ܗ̄ ܥ݀ܒܕܐ ܠܟܿܠ ܕܠܗܿ ܡܬܼܢܩܦܝܼܢ ܘܚ̈ܝܐ ܕܠܥܿܠܡ ܗ̄ ܝܿܗܒܐ ܐܘܟܝܼܬ ܢܘܓܪܐ ܕܫܢ̈ܝܐ. ܘܥܡ ܡܗܝܼܡ̈ܢܐ ܡܼܢ ܟܪܣܐ ܗ̄ ܟܕ ܐܬܒܼܪܝܼܘ ܘܐܬܬܼܨܝܼܪܘ ܡܗܼ̈ܝ̄ܡ. ܡܼܢ ܟܪܣܐ ܗ̄ ܡܝܬܪ̈ܐ ܒܓܘ ܟܪܣܐ ܢܩܝܼܦܐ ܗܼܘܬ݀ ܘܚ݀ܕܝܐ ܒܗܘܿܢ ܐܝܟ ܕܒܥܘܼܡܪܐ ܦܐܝܐ. ܐܬܒܪܝܬ݀ ܗ̄ ܠܘ ܥܠ ܒܪܝܼܬܐ ܚܿܕܬܐ ܪܡܿܙ. ܐܠܐ ܥܠ ܢܩܝܼܦܘܼܬܗܿ ܐܝܟ ܗܿܝ ܕܡܼܢ ܝܘܡܐ ܕܐܬܒܼܪܝܬ݀ ܗ̄ ܠܘ ܥܠ ܒܪܝܼܬܐ ܚܿܕܬܐ ܪܡܿܙ. ܐܠܐ ܥܠ ܢܩܝܼܦܘܼܬܗܿ ܐܝܟ ܗ݀ܝ ܕܡܼܢ ܝܘܡܐ ܕܐܬܼܒܪܝܬ݀ ܥܡ ܟܪܘܼܒܐ ܕܡܫܝܼܚܐ. ܘܗܝܼ ܡܼܢ ܥ݀ܠܡ ܐܬܼܒܪܝܬ݀ ܗ̄ ܡܼܢ ܩܕܡ ܬܘܼܩܢܗ ܕܥ݀ܠܡܐ ܐܝܼܬܝܗܿ ܟܕ ܡܫܿܪܪܐ ܘܡܛܝܒܼܐ ܒܝܼܕܥܬܐ ܕܐܠܗܐ. ܬܘܼܩܢܐ ܠܫܘܼܪܪܐ ܡܟܿܢܐ. ܐܬܼܩܝܡ ܚܣܼܕܗܿ ܗ̄ ܪ̈ܚܡܼܝܗܿ. ܟܿܠ ܐܘܨܪ̈ܝܗܿ ܬܡܼܠܐ ܗ̄ ܐܝܿܢ ܕܠܗܿ ܐܚܝܼܕ ܡܬܡܼܠܐ ܛܒ̈ܬܐ ܘܣܝܼ̈ܡܬܐ ܕܡܼܢ ܥܠ̈ܠܬܐ ܕܠܗ ܝܿܗܒܐ. ܥܩܪ̈ܝܗܿ ܚ̈ܝܐ ܕܠܥܿܠܡܐ ܗ̄ ܥܩܼܪܐ ܡܫܿܡܗ ܠܫܘܼܪܝܐ ܕܢܩܝܼܦܘܼܬܐ ܕܠܘܿܬܗܿ. ܥܘܠܐ ܠܦܐܪ̈ܐ ܘܠܦܐܝܘܼܬܐ ܕܡܩܢܝܐ. ܡܠܐ̈ܟܘܗܝ ܕܐܠܗܐ ܢܚܼܕܘܢܼ ܗ̄ ܗܿܟܢ ܡܥܠܝܐ ܚܟܡܼܬܐ ܕܕܚܼܠܬ݀ ܐܠܗܐ ܥܕܡܐ ܕܐܦ ܡ̈ܠܐܟܐ ܚܿܕܝܢ ܒܗܿ ܘܚܠܼܦ ܕܐܫܬܼܘܝܼܬ ܠܩܢܝܿܢܗܿ ܡܣܿܩܝܼܢ ܬܫܼܒ̄ܘܿ ܠܡܪܗܘܿܢ ܟܕ ܡܢܝܿܢܐ ܥܠ ܚܬܝܼܬܘܼܬܐ ܪܡܿܙ ܡܛ݀ܠ ܕܟ݀ܠ ܕܡܿܢܐܼ ܚܬܝܼܬ ܥܠ ܡܢܝܗ. ܗܿܢܐ ܟܬܒܐ ܟ݀ܠܗ ܡܿܠܐܼ ܚ̈ܝܐ ܗ̄ ܐܝܿܢܐ ܠܡ ܕܗܿܪܓ ܒܗ ܐܡܝܼܢܐܝܼܬ ܚ̈ܝܐ ܩܿܛܦ ܡܼܢ ܩܪܝܢܗ. ܠܐ ܬܟܕܒ ܒܕܚܼܠܬܗ ܗ̄ ܟܕܒܘܼܬܗ ܠܙܐܦܢܘܼܬܐ ܘܡܛܥܝܢܘܼܬܐ ܩܿܪܐ ܕܡܼܢ ܠܒܪ ܡܬܼܚܙܐ ܡܝܬܼܪܐ ܘܡܼܢ ܠܓܘ ܡܿܠܐܼ ܢܟܼܠܐ. ܘܐܡܿܪ. ܕܐܙܕܗܪ ܕܠܡܼܐ ܒܠܼܒܐ ܦܠܓܝܐ ܩܿܐܡ ܐܢܬ ܒܕܚܠܼܬ݀ ܐܠܗܐ ܟܕ ܒܬܪܝܢ ܠ̈ܒܝܼܢ ܡܗܿܠܟ ܐܢܬ ܚܕ ܕܓܠܐ ܘܐܚܪܢܐ ܕܡܼܢ ܠܒܪ ܨܿܐܪ ܐܢܬ ܬܫ̄ܒܘܿ.","english":"Joy and gladness is the work for all who are attached to her, and eternal life she truly gives as the reward of the wise. And with the faithful, from the womb she is, when they were created and formed, faithful. From the womb the excellent are within the womb, a firm bond was, and rejoicing in it as in a beautiful dwelling. She was created not as a new creation sign, but upon her firmness like that which from the day she was created not as a new creation sign, but upon her firmness like that which from the day she was created with the cherub of the Messiah. And she from eternity was created before the establishment of the world, being established and prepared in the knowledge of God. The establishment for truth strikes. Her mercy set up her grace. All her treasures she fills as if for her are held the filling of goods and treasures which from the causes she gives to him. Her roots are the life of the world, the root is named for the beginning of the firmness that is with her. Iniquity for fruits and for beauty that stands. The angels of God rejoice thus the exalted wisdom of the fear of God until even the angels rejoice in her, and instead of being equal to her reality, they raise praise to their Lord while passing over the sign of humility, because all that passes over humility passes over its measure. This entire book is full of life, as if whoever meditates on it in a living manner plucks from its reading. Do not lie in her fear, for lying calls to blasphemy and error, which outwardly appears excellent and inwardly is full of all. And he says: Beware lest with a divided heart you stand in the fear of God, while with two hearts you walk, you are a liar, and another who outwardly appears, you are praise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܩܪ̈ܝܗܿ","severity":"info","text":"The Syriac ܥܩܪ̈ܝܗܿ (ʿeqreh) means 'her roots' and is used here metaphorically for the foundational principles of wisdom, not botanical roots.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܘܼܒܐ ܕܡܫܝܼܚܐ","severity":"info","text":"The phrase ܟܪܘܼܒܐ ܕܡܫܝܼܚܐ (kārūḇā d-Mšīḥā) 'cherub of the Messiah' is a rare collocation, possibly alluding to a pre-existent wisdom tradition associated with Christ.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܼܢ ܟܪܣܐ","severity":"info","text":"The phrase ܡܼܢ ܟܪܣܐ (men karsā) 'from the womb' echoes a common Syriac motif of predestination or innate virtue, often used in ascetic literature.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܡܿܪ","severity":"info","text":"The shift to direct speech with ܘܐܡܿܪ (w-ēmar) 'and he says' marks a transition from commentary to a quoted exhortation, likely from Ben Sira itself.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܘܼܩܢܐ ܠܫܘܼܪܪܐ ܡܟܿܢܐ","severity":"caution","text":"The clause ܬܘܼܩܢܐ ܠܫܘܼܪܪܐ ܡܟܿܢܐ (tawqā l-šurrārā mkaʿʿā) is obscure; 'the establishment for truth strikes' may be corrupt or elliptical, possibly meaning 'the foundation of truth is established'.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܡܼܐ ܒܠܼܒܐ ܦܠܓܝܐ","severity":"info","text":"The warning ܕܠܡܼܐ ܒܠܼܒܐ ܦܠܓܝܐ (dalmā b-lebbā plāgyā) 'lest with a divided heart' echoes Ben Sira 1:28 (LXX: μὴ μεριζέσθω σου ἡ καρδία), a common admonition against duplicity.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the womb' (ܡܼܢ ܟܪܣܐ) could refer to pre-existence or innate character; the text seems to favor the former.","The clause about 'the cherub of the Messiah' is ambiguous: it may denote a specific angelic figure or a symbolic pre-incarnate state of wisdom."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܠܡܼܐ ܒܕܝܼܢܐ ܠܥܝܼܢ ܟܢܘܼܫܬܐ ܬܬܼܦܪܣܐ. ܘܕܥ ܕܒܢܣܝ̈ܘܼܢܐ ܡܬܼܩܢܝܐ ܕܚܠܼܬ݀ ܐܠܗܐ. ܗܼܘܝܬ ܙܗܝܼܪ ܠܚܕܐ ܗ̄ ܠܚܟܼܡܬܐ ܢܩܖܼܦ ܘܒܗܿ ܗܼܘܝܬ ܗܿܪܓ ܒܣܼ̈ܦܘܬܟ ܘܠܐ ܡܕܡ ܐܚܪܝܼܢ. ܘ݀ܝ ܠܟܘܿܢ ܓܢܒܪ̈ܝ ܗ̄ ܕܘ̈ܝܐ ܐܝܼܬܝܟܘܿܢ ܐܦ ܐܢܬܘܿܢ ܡܛ݀ܠ ܕܥܠ ܥܘܼܫܢܟܘܿܢ ܘܚܝܠܟܘܿܢ ܬܟܝܼܠܝܼܢ ܐܢܬܘܿܢ. ܡܪܝܐ ܓܝ ܫܒܼܚ ܠܐܒܐ ܗ̄ ܡܪܬܐ ܕܢ݀ܫܡܥ ܠܐܒܗ̈ܐ. ܥܠ ܒܢ̈ܝܐ ܘܝܗܼܒܠܗܘܿܢ ܫܘܼܠܛܢܐ ܕܢܚܟܼܡܘܿܢ ܐܢܘܿܢ ܘܦܩܼܕ ܠܒܢ̈ܝܐ ܕܢܝܩܼܪܘܢ ܠܐܒܗ̈ܐ. ܘܕܝܼܢܐ ܕܐܡܐ ܗ̄ ܕܝܼܢܐ ܠܢܡܘܿܣܐ ܕܐܬܬܼܣܝܼܡ ܡܛ݀ܠܬܗ ܕܣܘܼܥܪܢܐ ܩܿܪܐ. ܫܪܪ ܗ̄ ܥܠ ܩܘܼܝܡܗܿ ܕܨܒܘܼܬܐ ܘܐܡܿܪ ܕܐܝܼܩܪܐ ܠܡ ܟܝܿܢܝܐ ܗܿܘ ܕܚܝܿܒ ܒܪܐ ܠܡܦܼܪܥ ܠܐܡܗ ܫܪܪܗܿ ܐܠܗܐ ܀܀ ܐܦ ܒܢܿܡܘܿܣܐ ܕܟܬܒܗ ܒܝܕ ܢܿܡܘܿܣܐ ܕܙܗܼܪ ܠܒܢ̈ܝܐ ܡܛ݀ܠ ܡܘܠ̈ܕܢܝܗܘܿܢ. ܪ̈ܡܐ ܚܘܼܒ̈ܠܐ ܛܒ̈ܐ ܗ̄ ܡܪܡܐ ܥܠ ܐܠܗܐ ܕܢܬܼܦܪܥ ܡܢܼ̈. ܚܘܼܒ̈ܠܐ ܒܟܿܠܕܘܼܟ ܠܦܘܼܪ̈ܥܢܐ ܩܿܪܐ. ܠܐ ܬܬܝܩܼܪ ܒܨܥܪܗ ܕܐܒܘܼ̣ ܗ̄ ܐܡܿܪ ܕܟܕ ܡܼܨܛܥܪ ܐܒܘܼ̣ ܡܼܢ ܐܚܪ̈ܢܐ ܘܐܢ ܡܬܼܩܠܣ ܐܢܬ ܡܢܼ̈ܘܿܢ ܨܥܪܐ ܗܿܘ ܠܟ ܗܿܫܐ ܗܿܢܐ ܘܠܘ ܐܝܼܩܐ. ܒܥܘܼܬܪܟ ܒܡܟܝܼܟܘܼܬܐ ܗ̄ ܐܢ ܩܿܢܐܐܢܬ ܥܘܼܬܪܐ ܕܥܿܠܡܐ ܐܘܿ ܐܫܼܬܟܢܬ݀ ܠܟ ܚܕܼܐ ܡܼܢ ܡܘܗܒ̈ܬܗ ܕܐܠܗܐ ܕܒܗܿ ܡܿܥܬܪ ܐܢܬ ܠܐܚܪ̈ܢܐ. ܐܢܬ ܒܡܟܝܼܟܘܼܬܐ ܠܘܿܬ ܐܒܗ̈ܝܟ ܗܠܼܟ. ܘܠܐ ܬܩܼܢܐ ܪܡܘܼܬ ܪܘܼܚܐ ܥܠ ܗܿܝ ܕܥܬܝܼܪ ܐܢܬ ܡܢܼܗܘܿܢ. ܐܝ̣ܿܢܐ ܕܡܼܢ ܡܟܝܼ̣ܘܼܬܐ ܬܬܪܚܡ ܥܠ ܟܿܠܢܫ ܛܒܿ ܡܼܢ ܐܝܿܢܐ ܕܡܘܗ̈ܒܬܐ ܡܦܿܠܓ ܘܠܐ ܩܼܢܐܼ ܡܟܝܼ̣ܘܼܬܐ. ܐܙܥܼܪ ܢܦܼܫܟ ܗ̄ ܚܘܐ ܠܡ ܢܦܼܫܟ ܢܝܼܚܐ ܘܡܫܼܝܢܐ ܘܡܬܼܢܚܬܢܐ ܩܕܡ ܐܝܿܠܝܢ ܕܣܿܐܒܝܼܢ ܡܢܼܟ. ܟܕ ܡܙܿܥܪ ܐܢܬ ܠܩܢܘܿܟ.","english":"...the beginning, she is with them. But if it is in the time of labor that wisdom is distributed, and you know that in the mysteries the fear of God is established, I was careful for this one thing, for wisdom, and I strove, and in her I meditated in your books, and nothing else. Woe to you, O men of woe, that you are, and you also, because upon your strength and your power you rely, you. For the Lord praised the father, the Lord who hears the fathers, concerning the sons, and gave them the authority of their wisdom, and commanded the sons to honor the fathers. And the judgment of the mother, the judgment of the law which was established for the sake of the act, he calls. He established upon the foundation of the truth, and said, \"Is it not natural that a son is obligated to repay his mother?\" God established her truth. Also in the law which he wrote by the hand of Moses, he warned the sons concerning their parents. He raises up good debts, he raises up against God that he will repay the debts. He calls the debts in your entire repayment. \"Do not be honored in the smallness of your father,\" he said, that when your father is small among others, and if you are praised from them, that smallness is for you now, and not honor. In your wealth, in humility, if you have acquired the wealth of the world, or one of the gifts of God has been found for you by which you enrich others, you walk in humility with your parents. And do not raise up pride of spirit over that by which you are rich from them. Where humility is loved, every good thing is with it; where gifts are distributed, humility does not stand. Make yourself small, show yourself to be easy, pliable, and submissive before those who are older than you. When you make yourself small before your stature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܕܝܼܢܐ","severity":"info","text":"The Syriac term ܒܕܝܼܢܐ (bdayʿā) means 'in the time of labor' or 'in travail,' likely referring to the process of childbirth or labor pains, used metaphorically for the distribution of wisdom.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܿܡܘܿܣܐ ܕܟܬܒܗ ܒܝܕ ܢܿܡܘܿܣܐ","severity":"info","text":"The phrase 'the law which he wrote by the hand of Moses' refers to the Torah, specifically the Pentateuch, and echoes the biblical command to honor parents, as in Exodus 20:12 or Deuteronomy 5:16.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܚܠܼܬ݀ ܐܠܗܐ","severity":"info","text":"The phrase 'fear of God' (ܕܚܠܼܬ݀ ܐܠܗܐ) is a key concept in Syriac ascetic and wisdom literature, denoting reverence and piety, often linked to the mysteries (ܒܢܣܝ̈ܘܼܢܐ) of the faith.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܕܝܼܢܐ ܕܐܡܐ","severity":"info","text":"The passage shifts from a general exhortation on wisdom to a specific legal and moral argument about filial duty, marked by the phrase 'the judgment of the mother' (ܘܕܝܼܢܐ ܕܐܡܐ), which introduces a new thematic section on parental honor.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝ̣ܿܢܐ ܕܡܼܢ ܡܟܝܼ̣ܘܼܬܐ","severity":"caution","text":"The Syriac text at this point shows possible scribal corruption or haplography: ܐܝ̣ܿܢܐ (ʾykʾ) may be a miswriting of ܐܝܟܐ (ʾykʾ, 'where'), and the repetition of ܡܟܝܼ̣ܘܼܬܐ (mkīkūtā, 'humility') suggests a dittography. The sense is clear: humility is praised.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܕܝܼܢܐ (bdayʿā) could also be read as 'in the beginning' if emended, but the context of labor and distribution supports 'in the time of labor.'","The identity of 'the Lord who hears the fathers' is ambiguous; it may refer to God or a patriarchal authority figure."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܡܼܢ ܟ݀ܠ ܐܝܿܐ ܕܗܼܘ ܕܒܐܝܿܕܐ ܕܗܝܼ ܐܝܼܬ ܠܗ ܐܝܼܩܪܐ ܡܼܢ ܫܪܟܐ ܕܐܚܪ̈ܢܐ ܐܝܿܟܢܐ ܕܡܼܢ ܗܿܕܐ ܡܬܼܢܚܬܢܘܼܬܐ ܬܬܝܼܩܪ ܡܼܢ ܐܠܗܐ ܘܬܬܼܚܡ ܡܼܢ ܒܢܝܢܫ̈ܐ܀ ܟܡܼܐ ܕܐܫܼܠܛܘܼܟ ܗ̄ ܒܦܪܘܿܣܘܼܬܐ ܠܡ ܘܒܝܕܥܬܐ ܐܬܝܗܼܒܬ݀ ܠܟ ܒܗܿ. ܐܣܬܟܠ ܝܿܬܟ ܡܐ ܕܡܿܛܐ ܠܟ ܫܘܼܠܛܢܐ܀ ܘܠܝܬ ܠܟ ܫܘܼܠܛܢܐ ܗ̄ ܘܠܐ ܬܒܼ݁ܐ ܐܝܿܠܝܢ ܕܪ̈ܡܢ ܡܼܢ ܚܝܠܟ ܘܝܼܕܥܬܟ ܐܟܙܼܢܐ ܕܝܼܕܥܬܐ ܕܥܠ ܐܠܗܐ ܘܚܟܼܡܬܐ ܕܛܡܝܼܪܐ ܒܟܝ̈ܢܐ ܟܕ ܠܝܬ ܠܟ ܬܘܼܟܠܢܐ ܥܠ ܐܝܿܠܝܢ ܕܟܣܼ̈ܝܢ ܘܠܐ ܝܼܕܝܼ̈ܥܢ. ܘܡܐ ܕܓܿܗܪ ܐܢܬ ܡܼܢ ܝܼܕܥܼܬܐ ܗ̄ ܓܗܝܼܪ ܡܼܢ ܝܼܕܥܬܐ ܩܿܪܐ ܠܐܝܿܢܐ ܕܣܿܡܐܼ ܡܼܢ ܣܘܼܟܠܐ ܘܪܚܝܼܩ ܡܼܢ ܚܟܼܡܬܐ. ܡܼܢ ܕܡܘܼܬܐ ܕܓܿܗܪܐ ܕܦܬܝܼ̈ܚܢ ܥܝܢܘ̈ܗܝ ܘܠܐ ܚܿܙܐ. ܐܘܿ ܐܝܟ ܐܢܫ ܕܓܿܗܪ ܡܼܢ ܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ ܘܠܐ ܚܿܙܐ܀ ܡܿܠܟ ܠܡܦܿܣܘܼ ܗ̄ ܐܝܿܢܐ ܕܪܚܝܼܩ ܡܼܢ ܝܼܕܥܬܐ ܕܚܟܼܡܬܐ ܠܐ ܦܐܝܐ ܠܡܩܼܪܒܘܼ ܦܝܼܣܐ ܠܟܿܠ ܣܘܼܥܪܢ ܘܢܼܚܘܐ ܕܝܿܕܥ ܘܡܿܠܟ ܠܐܚܪ̈ܢܐ ܡ̈ܠܟܐ ܕܚܟܼܡܬܐ. ܠܡܚܘܼܬܗ ܕܡܩܼܝܡܢܐ ܠܝܬ ܠܗܿ ܗ̄ ܠܡܚܘܼܬܗ ܕܡܒܙܚܢܐ ܗ̄ ܡܛܾ݀ ܕܡܼܢ ܪܡܘܼܬ ܪܘܼܚܐ ܘܡܒܣܼܪܢܘܼܬܐ ܕܥܠ ܕܚܼܠܬ݀ ܐܠܗܐ ܗܿܘܝܐ ܠܝܬ ܠܗܿ ܐܣܿܝܘܼܬܐ ܒܝܬ ܒܢܝ̈ܢܫܐ܆ ܡܼܢ ܢܨܼܒܬܐ ܒܝܼܫܬܐ ܗ̄ ܡܼܢ ܚܘܼܫܒܐ ܒܝܼܫܐ ܕܡܫܼܪ ܒܒܝܼܫ̈ܬܐ ܐܝܼܬܘܗܝ ܝܿܠܕܐ ܕܬܪܥܝܼܬܗ ܢܘܼܪܐ ܕܝܿܩܕܐ ܢܕܥܼ̣ܘܿܢ ܡ̈ܝܐ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܢܣܼܒܪ ܕܠܝܬ ܫܘܼܒܩܢܐ ܠܡܡܝ̈ܩܢܐ ܐܡܿܪ ܗܿܕܐ ܕܐ݀ܦܢ ܠܡ ܐܝܟ ܕܒܢܘܼܪܐ ܒܚܛ̈ܗܐ ܝ݀ܩܕ. ܐܠܐ ܐܢ ܢܬܦܼܢܐ ܐܦ ܬܝܿܒܘܼܬܐ ܕܠܗܿ ܟܢܝܼ ܙܕܩܼܬܐܐܝܟ ܕܡܼܢ ܡܝܼ̈ܬܐ ܫ݀ܒܩܐ ܚܛ̈ܗܐ. ܕܥܿܒܕ ܕܫܦܝܼܪ ܥܬܝܼܪ ܘܡܫܼܬܪܪ ܘܡܣܬܬܬ ܒܐܪܥܗ ܒܟ݀ܠ ܣܘܼܥܪܢ ܕܥܿܒܕ. ܠܐ ܬܛܪܦ ܠܡܣܼ̣ܢܐ ܗ̄ ܠܐ ܠܡ ܬܠܼܙ ܘܬܫܼܚܘܿܩ ܠܐܝܿܢܐ ܕܡܥܿܩ.","english":"...all the more so that he who has honor from the rest of the others, as this humility is honored by God and limited by the wicked. As much as you were given authority in public, and knowledge was given to you in it, understand yourself when authority reaches you. And you have no authority, nor do you seek the things that are beyond your power and knowledge, like the knowledge of God and the wisdom hidden in nature, while you have no trust in things that are hidden and unknown. And when a man is ignorant of knowledge, he is ignorant of knowledge, and he calls the place blind with folly, and is far from wisdom. Like the blind man whose eyes are open but does not see. Or like a man who is ignorant of the rays of the sun but does not see. He thinks to persuade the place that is far from the knowledge of wisdom, it is not fitting to bring persuasion to every action and to show what he knows, and to think for others the thoughts of wisdom. To show that the established has no, to show that the despicable has, because from the heights of spirit and the carnality of the fear of God, there is no healing among the wicked. Evil inclination is evil thought that dwells in the wicked; it is the child of his thought, a burning fire that consumes water, because he does not think that there is no forgiveness for sins; he says this, that even you, like a fire in sins, burn. But if he repents, even repentance for her is like righteousness, as with the dead, sins are forgiven. He who does good is rich and established and confirmed in his land in every action he does. Do not strive to err, nor to be perverted and to laugh at the place that is narrow.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܼܢܚܬܢܘܼܬܐ","severity":"info","text":"The Syriac noun ܡܬܼܢܚܬܢܘܼܬܐ (mtaḥtūtā) means 'humility' or 'lowliness', derived from the root ܬܚܬ (tḥt, 'below'). Bar Salibi contrasts this virtue with the pride of the wicked.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܼܢ ܕܡܘܼܬܐ ܕܓܿܗܪܐ ܕܦܬܝܼ̈ܚܢ ܥܝܢܘ̈ܗܝ ܘܠܐ ܚܿܙܐ","severity":"info","text":"The image of a blind man with open eyes who does not see echoes Proverbs 17:4 (Peshitta: ܣܟܠܐ ܕܦܬܝܚܝܢ ܥܝܢܘ̈ܗܝ ܘܠܐ ܚܙܐ). Bar Salibi adapts this to critique ignorance of divine wisdom.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܼܢ ܪܡܘܼܬ ܪܘܼܚܐ ܘܡܒܣܼܪܢܘܼܬܐ ܕܥܠ ܕܚܼܠܬ݀ ܐܠܗܐ","severity":"info","text":"The phrase 'heights of spirit and carnality of the fear of God' reflects Bar Salibi's ascetic theology: true fear of God is spiritual, not carnal, and the wicked lack access to this healing.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the commentary's narrative mode, moving from a warning about authority to a series of similes (blind man, fire) and concluding with an exhortation against error and mockery.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܡܚܘܼܬܗ ܕܡܩܼܝܡܢܐ ܠܝܬ ܠܗܿ ܗ̄ ܠܡܚܘܼܬܗ ܕܡܒܙܚܢܐ ܗ̄","severity":"caution","text":"The Syriac here is corrupt or elliptical: 'to show that the established has no, to show that the despicable has'. The sense is uncertain; the English draft attempts a contrast between the established and the despicable, but the text may be lacunose.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܡܚܘܼܬܗ ܕܡܩܼܝܡܢܐ ܠܝܬ ܠܗܿ ܗ̄ ܠܡܚܘܼܬܗ ܕܡܒܙܚܢܐ ܗ̄' is syntactically broken; the intended contrast is unclear.","The referent of 'her' (ܠܗܿ) in the repentance clause is ambiguous: it may refer to wisdom, the fear of God, or the wicked inclination."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܣܟܢܐ ܚܫܝܼܟܐ ܩܿܪܐ ܠܐܝܿܢܐ ܕܐܝܟ ܕܒܚܫܘܼܟܐ ܐܒܝܼܠ ܘܡܥܿܩ ܡܼܢ ܠܙܼܬܐ ܕܥܩ̈ܬܐ. ܘܒܪܢܫܐ ܕܡܪܝܼܪ̈ܢ ܚܢܼ̈ܟܘܗܝ ܩܿܪܐ ܠܐܝܿܢܐ ܕܡܼܢ ܥܩ̈ܬܐ ܕܡܡ̈ܠܟܢ ܥܠܘܗܝ ܡܬܼܕܠܚ ܘܡܫܼܬܚܠܦ ܡܘܙܓܗ ܗܢܝܐܐ ܠܡܪܝܼܪܘܼܬܐ ܕܡܬܼܐܫܕܐ ܒܗܕ̈ܡܘܗܝ. ܐܝܿܟܢܐ ܕܐܦ ܗܢܝܐܘܼܬܐ ܕܡܐܟܘܼܠܬܐ ܠܡܪܝܼܪܘܼܬܐ ܐܬܼܗܒܒܝ ܒܚܼ̈ܢܟܘܗܝ܀ ܐܪܝܼܡ ܢܦܫܼܟ܀ ܘܠܫ̈ܠܝܼܛܐ ܦܪܘܿܥ ܗ̄ ܦܪܘܿܥ ܘܣܥܘܿܪ ܗ݀ܘ ܡܐ ܕܚܝܿܒ ܐܢܬ ܠܗܘܿܢ ܘܠܦܘܼܬ ܕܪܓܗܘܿܢ ܝܩܼܪ ܐܢܘܿܢ ܐܝܟ ܕܙܿܕܩ ܘܡܟܼܟ ܢܦܫܼܟ ܩܕܡ ܪܒܘܼܬܗܘܿܢ. ܦܪܘܿܩ ܐܠܝܼܨܐ ܡܼܢ ܐܠܘܿܨܐ ܗ̄ ܘܐܢ ܬܗܼܘܐ ܕܝܿܢܐ ܠܐ ܬܬܕܟܪܐ ܪܘܼܚܝ ܒܕܝܼܢܐ ܬܪܝܼܨܐ. ܐܠܐ ܦܪܘܿܩ ܠܕܐܠܝܼܨ ܒܕܝܼܢܐ ܘܐܠܗܐ ܝܿܨܦ ܕܝܼܠܟ ܐܝܟ ܕܠܒܪܐ ܚܒܝܼܒܐ. ܚܟܡܼܬܐ ܒܢ̈ܝܗܿ ܐܠܦܼܬ݀ ܗ̄ ܒܿܬܪ ܡܪܬܝܢܘܼܬܐ ܕܠܘܿܬ ܝܿܠܘ̈ܦܐ ܡܪܬܐ ܐܝܟ ܕܡܼܢ ܦܪܨܘܼܦܐ ܕܚܟܼܡܬܐ ܒܢ̈ܝܗܿ ܠܡ ܩܕܡ̈ܝܐ ܕܪܫܬ݀ ܐܢܘܿܢ ܒܚܟܡܼܬܐ ܕܕܚܼܠܬ݀ ܐܠܗܐ ܘܢܨܚܬ݀ ܐܢܘܿܢܐܝܟ ܕܠܙܕܝܼ̈ܩܐ. ܠܟܿܠ ܕܡܼܣܬܟܠܝܼܢ ܗ̄ ܒܛܝܼܠ ܠܗܿ ܕܬܚܟܼܡܝ ܠܟܿܠ ܕܪܓܝܓܝܼܢ ܠܡ ܠܝܘܼܠܦܢܗܿ ܡܫܡܼ̈ܫܢܝܗܿ ܗ̄ ܗܿܟܢ ܡܬܼܝܩܪܝܼܢ ܡܼܢ ܟܿܠ ܐܝܿܠܝܢ ܕܠܗܿ ܢ݀ܩܦܝܼܢ ܐܝܟ ܐܝܿܠܝܢ ܕܡܫܿܡܫܝܼܢ ܒܝܬ ܩܘܼ̄ܕ ܕܐܠܗܐ. ܬܘܼܒ ܐܝܿܢܐ ܠܡ ܕܗܿܪܓ ܒܚܟܼܡܬܐ ܡܫܪܬܘܐ ܕܢܫܼܡܫ ܒܡܕܒܚܐ. ܢܕܘܢܼ ܫܪܪܐ ܗ̄ ܢܬܒܼܥ ܠܛܠܘܿܡܘ̄ ܕܫܪܪܐ ܘܢܣܼܠܐ ܕܓܠܘܼܬܐ. ܢܫܼܪܐ ܠܓܘ ܡܢܼܝ ܗ̄ ܐܝܟ ܓܒܪܐ ܕܠܒܝܼܫ ܐܣܼܛܠܐ ܕܒܗܿ ܡܬܼܚܙܐ ܫܒܝܼܚܐ. ܐܢܕܝܢ ܢܗܝܡܼܢ ܒܝܼ ܗ̄ ܕܡܨܝܐܐܢܼܐ ܕܐܘܿܪܒܗ. ܢܐܪܬܼܢܝ ܗ̄ ܒܙܒܼܢܐ. ܟܕ ܢܨܿܚ ܒܟܿܠ ܕܪ̈ܝܼܢ. ܥܕܢܐ ܛܪ ܗ̄ ܠܘ ܗܿܕܐ ܐܡܿܪ ܕܛܪܥܕܢܐ ܘܟܢ ܫܪܐ ܒܣܘܼܥܪ̈ܢܝܟ. ܐܠܐ ܐܡܿܪ ܕܐܙܕܗܪ ܒܟܿܠܙܒܢ ܡܼܢ ܒܝܼܫ̈ܬܐ ܘܡܼܢ ܚܛܗ̈ܐ.","english":"...the wise one calls the one who is like a mourner in darkness and who narrows the way of afflictions. And at the beginning of his bitter afflictions, he calls the one whose afflictions of thoughts are troubled and whose mixture is changed from bitterness that is poured out in his members. So that also the sweetness of food is given to bitterness in his afflictions. Lift up yourself. And to the rulers, repay, repay, and accomplish what you owe to them, and according to the degree of their rank, honor them as is fitting, and humble yourself before their greatness. Save Elijah from affliction, and do not be a judge; do not let my spirit be remembered in a righteous judgment. But save Elijah in judgment, and God will care for your own as for a beloved son. Wisdom taught in her children after the bitterness towards the disciples, a bitterness as if from the face of wisdom in her children, why did the first ones not have a beginning in the wisdom of the fear of God and a victory like that of the righteous? For all who understand, it is vain for her to teach all who are agitated, why do they not come to her teaching? Her servants, how are they honored with all those who cling to her, like those who serve in the house of God? Again, why does he speak of wisdom as a service that serves at the altar? Pursue the truth, follow the shadow of truth, and reject the lie. He loosed within me like a man who wears a stole by which he appears glorious. Show and prove to me that the mysteries of his way are possible. And I will be initiated into the mystery. When he triumphs in all generations. Keep the feast; he says this, that the feast-keeper and how he begins in your actions. But he says to beware at all times of evils and sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܿܟܢܐ","severity":"info","text":"The Syriac ܐܝܿܟܢܐ (ʼaykannā) introduces a comparative clause, here linking the bitterness of affliction to a transformation of sweetness into bitterness, a key rhetorical move in Bar Salibi's exegesis.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܝܼܨܐ","severity":"info","text":"The figure Elijah (ܐܠܝܼܨܐ) appears as a type of the righteous sufferer. The injunction to 'save Elijah from affliction' echoes 1 Kings 19, where Elijah flees persecution, and may reflect a typological reading common in Syriac commentary.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܼܛܠܐ","severity":"info","text":"The term ܐܣܼܛܠܐ (ʼesṭlā) 'stole' refers to a liturgical vestment, indicating that the imagery of service at the altar is drawn from contemporary Syriac church practice, where the stole symbolizes priestly authority and purity.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܐܝܿܥܐ ܠܡ","severity":"info","text":"The phrase ܬܘܼܒ ܐܝܿܥܐ ܠܡ (tūb ʼaykā lām) 'Again, why' marks a new rhetorical question, a structural cue that Bar Salibi is moving to a fresh exegetical point about wisdom as service at the altar.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܕܥܐ ܛܪ","severity":"info","text":"The phrase ܥܕܥܐ ܛܪ (ʿedʿā ṭar) 'keep the feast' parallels the earlier injunction to 'pursue the truth' and 'reject the lie,' forming a triad of ethical exhortations that structure the passage's paraenetic conclusion.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣܟܢܐ ܚܫܝܼܟܐ","severity":"caution","text":"The opening phrase ܡܣܟܢܐ ܚܫܝܼܟܐ (meskēnā ḥaššīkā) is ambiguous: it could mean 'the wise one calls the one who is like a mourner in darkness' or 'the wise one calls the dark mourner.' The English draft takes the former, but the Syriac syntax allows either reading.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܣܟܢܐ ܚܫܝܼܟܐ could be read as 'the wise one calls the one who is like a mourner in darkness' or 'the wise one calls the dark mourner'; the English draft adopts the former.","The referent of 'her children' (ܒܢ̈ܝܗܿ) in the wisdom passage is unclear: it may mean wisdom's own disciples or the children of the wise."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܕܚܠܼ ܡܼܢ ܒܝܼܫܐ ܗ̄ ܒܝܼܫܐ ܩܿܪܐ ܠܟܿܠ ܒܪܢܫܐ ܕܡܒܐܼܫ ܠܚܒܪܗ. ܘܡܼܢ ܢܦܫܟ ܐܘܟܝܼܬ ܪܓܼܬܐ ܕܝܼܠܟ ܘܚܘܼܫܒܐ ܒܝܼܫܐܕܕܐܠ ܒܟ ܠܐ ܬܬܟܼܚܕ ܟܕ ܠܐ ܡܫܿܡܠܐ ܐܢܬ ܠܪܓܼܬܐ ܒܝܼܫܬܐ. ܡܛ݀ܠ ܕܐܝܼܬ ܒܗܼܬܬܐ ܕܒܪܝܐ ܚܛܗ̈ܐ ܗ̄ ܡܐ ܕܡܬܼܟܚܕ ܐܢܬ ܡܼܢ ܪܓܼܬܐ ܕܨܒܝܿܢܟ ܕܪܐ݀ܓ ܥܘܠܐ. ܘܚܛܘܿܦܝܐ ܘܡܼܢ ܗܿܕܐ ܒܗܬܼܬܐ ܠܚܛܗ̈ܐ ܡܬܼܢܓܕ ܐܢܬ܀ ܬܘܼܒ ܐܝܼܬ ܒܗܼܬܬܐ ܗ̄ ܐܡܼܬܝ ܕܐܝܟ ܕܐܝܼܬܝܟ ܕܝܿܢܐ ܠܐ ܬܒܗܼܬ ܡܼܢ ܐܢܫ ܪܒܐ ܐܘܿ ܣܿܒܐ ܘܬܣܼܒ ܒܐܦ̈ܘܗܝ ܘܬܼܨܠܼܐ ܕܝܢܼܐ ܡܛ݀ܠ ܕܒܗܼܬܬܐ ܚܛܗ̈ܐ ܣܓ̈ܝܐܐ ܢ݀ܓܕܐ ܠܟ. ܠܐ ܬܼܘܐ ܪܕܐ ܠܟܿܠ ܪܘܼܚ ܗ̄ ܠܐ ܬܬܼܠ ܢܦܼܫܟ ܠܟܿܠ ܚܘܼܫܒ ܘܠܟܿܠ ܣܘܼܥܪܢ ܠܕܐ ܘ݀ܠܝܼܬܐ. ܘܡܼܢ ܗܿܕܐ ܬܬܼܕܡܐ ܠܐܝܿܢܐ ܕܦ݀ܗܐ ܒܬܘܫܐ ܠܟܿܠܦܢ̈ܝܢ ܘܣܿܪܚ ܕܘܼܒܪ̈ܘܗܝ. ܣܿܓܝܼ ܘܙܥܘܿܪ ܠܐ ܬܣܼܪܘܿܚ ܗ̄ ܠܐ ܬܚܒܠ ܟ݀ܠ ܣܘܼܥܪܢ ܐܢ ܪܒܐ ܐܝܼܬܘܗܝ ܘܐܢ ܙܥܘܿܪܐ.. ܠܐ ܬܫܬܼܠܡ ܒܐܝܼܕܐ ܐܝܟ ܬܘܪܐ ܗ̄ ܠܐ ܠܡ ܬܫܼܬܥܒܕ ܠܚܘܼܫ̈ܒܝܟ ܒܝܼ̈ܫܐ ܘܨܒܝܿܢ ܢܦܫܼܟ ܕܠܐ ܬܦܠܼ ܒܒܝܼܫܬܐ ܪܒܼܬܐ ܘܐܦܿܠܐ ܚܝܠܐ ܬܫܟܼܚ ܐܡܼܬܝ ܕܬܼܨܒܐ ܕܬܐܼܬܐ ܠܘܼ̈ܠܝܼܬܐ ܘܓܿܕܫܐ ܠܟ ܗ݀ܝ ܕܗܿܘܝܐ ܠܬܘܪܐ ܕܣܿܐܒ ܘܡܬܼܡܚܠ. ܘܬܘܼܒ ܠܐ ܡܫܟܼܚ ܕܢܦܼܢܐ ܘܢܩܢܼܐ ܥܘܼܫܢܐ ܩܕܡܝܐ ܕܦܘܼܠܚܢܗ. ܛܪ̈ܦܝܟ ܬܬܪܘܐ ܒܟ ܗ̄ ܠܒܘܼܫܐ ܠܡ ܐܢ ܐܝܼܬ ܠܟ ܐܦܼܩ ܘܠܒܼܫ ܘܡܼܢ ܦܐܪ̈ܝ ܩܢܝܿܢܟ ܐܟܘܿܠ ܘܣܒܥ ܘܠܐ ܬܟܢܼܫ ܠܫܢ̈ܝܐ\nܒܕܠܐ ܠܥܿܠܡ ܡܩܿܘܐ ܐܢܬ ܐܠܐ ܥܕ ܩܠܝܼܠ ܝܘܡ̈ܬܐ ܡܫܼܬܒܩ ܐܢܬ ܐܝܟ ܐܼܠܢܐ ܝܒܝܼܫܐ. ܒܢܣܝܿܢܐ ܩܢܝܘܼܗܝ ܥܠ ܕܐܝܼܬܘܗܝ ܪܚܡܐ ܕܢܟܝܼܠ ܘܒܥܕܢ ܣܘܼܢܩܢܐ ܠܝܬܘܗܝ. ܐܢ ܬܦܼܠ ܢܗܼܦܘܼ̣ ܒܟ ܗ̄ ܐܢ ܢ݀ܦܠ ܐܢܬ ܒܥܿܩܬܐ ܗܿܦܟ ܘܐܙܿܠ ܡܢܼܟ ܐܝܟ ܗ݀ܘ ܕܠܐ ܝܿܕܥ ܠܟ.","english":"...and fear of evil. He calls evil every person who harms his companion. And if you are ashamed of your own desire and evil thought, do not be deceived when you are not fulfilled for evil desire, because there is shame in the person who sins when he is deceived by the desire of his will that seeks iniquity. And theft, and with this shame for sins, you are bound. Again, there is shame when, as you are, you are not ashamed before a great man or an elder, and you take him by the face and pray that you may be ashamed, because shame draws many sins to you. Do not be a guide for every spirit, do not give yourself to every thought and every action, whether for this or that. And with this you will resemble a person who is foolish in his error in all his affairs and corrupts his conduct. Whether much or little, do not err, do not destroy any action, whether it is great or small. Do not be delivered into the hand like an ox, do not be enslaved to your evil thoughts and the desire of yourself, so that you do not fall into great evil, nor will you find strength when you wish to come to the virtues and events that happen to you, which happen to the ox that is old and worn out. And again, you cannot be saved and escape the first heavy burden of his labor. Your leaves will be shaken upon you, if you have clothing, go out and wear it, and from the fruits of your summer, eat and be satisfied, and do not be saddened by the seasons, because you do not remain forever, but after a few days you will be left like a dry tree. In simplicity, his summer is upon him, for he is a friend who consumes, and in the time of distress he is not. If you fall, your face falls upon you, if you fall into trouble, turn and go away from you like one who does not know you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܗܼܬܬܐ","severity":"info","text":"The Syriac term ܒܗܼܬܬܐ (bāhtā) is rendered 'shame' in the English draft. In this passage it denotes both the emotion and the social consequence that leads to further sin, a key concept in Bar Salibi's moral psychology.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܪܐ","severity":"info","text":"The Syriac ܬܘܪܐ (tawrā) means 'ox'. Bar Salibi uses the ox as a figure of passive submission to evil thoughts and desires, contrasting it with the ideal of self-control.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The image of the 'dry tree' (ܐܼܠܢܐ ܝܒܝܼܫܐ) and the warning that one does not remain forever echo ascetic commonplaces in Syriac monastic literature, emphasizing the transience of life and the need for moral vigilance.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general admonition against harming others, through a series of conditional warnings about shame and desire, to a concluding metaphor of the ox and the dry tree. This paratactic structure is typical of Bar Salibi's hortatory style.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage contains a lacuna or corruption: 'ܐܢ ܬܦܼܠ ܢܗܼܦܘܼ̣ ܒܟ' is unclear. The English draft reads 'if you fall, your face falls upon you', but the Syriac may be defective; the sense of the conditional is preserved.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܢܗܼܦܘܼ̣ ܒܟ' is uncertain; the reading 'your face falls upon you' is conjectural."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܚܣܝܼܪ̈ܝ ܠܒܼܐ ܗ̄ ܚܣܝܼܪ̈ܝ ܪܥܝܿܢܐ ܐܘܿ ܒܘܼܝܢܐ. ܐܝܟ ܟܐܦܐ ܗܿܝ ܝܩܝܼܪܬܐ ܗ̄ ܕܘܼܡܝܐ ܛܥܝܼܢܐ ܚܟܡܼܬܐ. ܠܓܒܪܐ ܣܟܼܠܐ ܕܠܐ ܢܚܘܪ ܗ̄ ܟܕ ܠܐ ܡܣܿܝܒܪ ܠܗ ܫܥܐ ܚܕܐ ܥܡܗ ܐܠܐ ܗ݀ܟܢܐ ܫܿܪܐ ܠܗܿ ܡܢܼܗ ܒܕܡܘܼܬ ܟܐܦܐ ܝܩܝܼܪܬܐ ܕܣܿ̃ܝܼ ܢܛܝܼܠܐ ܥܠ ܗ݀ܘ ܕܛܥܝܼܢ ܠܗܿ ܟܕ ܠܐ ܡܼܬܒܝܢ ܕܐܝ̣ܿܐ ܘܐܝ̣ܿܢܐ ܢܫܼܕܝܼܗܿ ܫܡܗܿ ܐܝܟ ܗ̄ ܕܠܦܘܼܬ ܫܡܗܿ ܕܪܫܝܼܡ ܘܝܩܝܼܪ ܥܠ ܟ݀ܠ ܡܩܿܒܠܼ ܗ̄ ܡܕܡ ܕܣܿܥܪܐ ܘܡܿܠܦܐ ܪܚܝܼܡ ܥܠ ܟ݀ܠܢܫ ܝܬܝܼܪ ܡܼܢ ܐܘܼܡ̈ܢܘܬܐ ܕܐܝܼܬ ܒܥܿܠܡܐ. ܠܐ ܬܙܼܪܘܿܥ ܥܠ ܟܪܒܐ ܕܚܛܝܼܬܐ ܗ̄ ܙܪܥܐ ܡܫܿܡܗ ܠܦܘܼܠܚܢܐ ܕܥܘܠܐ.. ܕܠܐܚܕ܀ ܬܚܼܨܕܝܘܗܝ ܗ̄ ܚܨܕܐ ܠܦܘܼܪܥܢܐ ܕܡܪܕܘܼܬܐ ܩܿܪܐ ܘܐܡܿܪ ܕܠܐ ܬܚܼܛܐ ܕܠܐ ܡܣܡ ܒܪܝܼܫܐ ܡܫܡܼܠܝܐ ܐܓܪܐ ܕܥܡܼ̈ܠܝܟ ܥ݀ܦܐ ܐܢܬ. ܠܐ ܬܬܼܥܝܩ ܒܡܼ̈ܠܝ ܨܠܘܿܬܟ ܗ̄ ܠܐ ܬܬܼܩܛܥ ܠܟ ܒܨܠܘܿܬܟ. ܠܐ ܬܬܪܥܼܐ ܒܝܼܫܬܐ. ܥܠ ܚܒܪܐ ܒܚܕܐ ܗ̄ ܐܡܿܪ ܕܐܝܿܠܝܢ ܕܒܚܕܐ ܐܘܝܘܼܬܐ ܘܫܘܝܘܼܬܐ ܚܠܝܼܛܝܼܢ ܥܡܟ. ܠܐ ܢܬܼܢܟܘܿܢ ܡܢܼܟ ܒܥܝܕܐ ܡܼܢ ܥܠ̈ܬܐ ܕܡܣܿܓܦ̈ܢ܀ ܠܐ ܬܼܬܪ ܗ̄ ܠܐ ܬܥܡܼܪ ܥܡܼܗܘܿܢ ܒܟܢܘܼܫܝܗܘܿܢ ܕܠܐ ܬܫܼܬܘܬܦ ܠܗܘܿܢ ܒܒܝܼܫܘܼܬܗܘܢܿ. ܬܘܼܒ ܠܐ ܬܣܼܬܪ ܗ̄ ܠܐ ܬܫܼܒܘܿܩ ܓܘܣܗ ܕܐܠܗܐ ܘܒܫܠ̈ܝܼܛܐ ܬܐܼܚܘܼܕ ܓܘܣܐ ܡܐ ܕܡܿܛܐ ܠܟ ܢܣܝܘܼܢܐ. ܠܐ ܬܫܚܼܠܦ ܡܠ̈ܝ ܨܠܘܿܬܟ ܗ̄ ܐܦܿܢ ܩܪܒܼܬ ܨܠܘܿܬܐ ܠܐܠܗܐ ܘܫܐܠ̈ܬܝ ܠܐ ܐܬܼܦ̈ܢܝܼ ܠܐ ܬܫܼܬܚܠܦ ܡܼܢ ܗܝܡܢܘܼܬܟ ܘܬܬܼܚܫܒ ܐܝܿܠܝܢ ܕܠܐ ܘܠ̈ܝܢ ܐܠܐ ܗܝܡܼܢ ܘܨܠܐ ܬܘܼܒ ܒܚܦܝܼܛܘܼܬܐ ܕܒܙܒܼܢܐ ܕܝܿܕܥ ܕܥܿܕܪܐ ܠܟ ܡܦܿܢܐ ܫܐܠ̈ܬܟ. ܚܼܣܕܐ ܗ݀ܝ ܓܝܪ ܡܘܗܒܬܐ ܗ̄ ܕܒܠܼܒܐ ܚܕܝܐ ܡܬܼܝܗܒܐ ܒܥܝܢ̈ܝ ܟܿܠܗܘܿܢ ܒܢܝ̈ܢܫܐ ܦܪ̈ܘܿܫܐ.","english":"...in the fear of evil. He calls evil every person who harms his companion. And if you are ashamed of your own desire and evil thought, do not be deceived when you are not fulfilled for evil desire, because there is shame in the heart of those lacking heart, those lacking reason, or rather, a petition. Like a heavy stone is the likeness of a lost wisdom. For a foolish man who does not look, when he does not bear with him even one hour, but rather he lets it go from him like a heavy stone that has fallen upon him who lost it, while it is not known where and whence he cast it, its name is like that which is inscribed and heavy upon all who receive whatever it does and teaches, beloved above all more than the nations that are in the world. Do not sow upon the anger of sin, for the seed is named for the work of iniquity. Do not hold back. You will reap the harvest for the reward of rebellion, and he says, Do not sin so that you do not place upon your head a perfect reward for your labors, a covering for you. Do not be distressed in the words of your prayer, that is, do not cut yourself off in your prayer. Do not be stirred up to evil. Concerning a companion in one, he says, that is, one who is with you in unity and equality, mixed with you. Do not be corrupted with him in custom or in causes of stumbling. Do not dwell, that is, do not live with them in their anger so that you do not share in their evil. Again, do not hide, that is, do not abandon the body of God, and among the authorities take hold of a body when your help arrives. Do not change the words of your prayer, that is, even if you approach prayer to God and your requests are not fulfilled, do not change from your faith and be considered as one who has no power, but believe and pray again with diligence, for at the time when he knows that he will help you, he will fulfill your request. For grace is a gift that is given with a joyful heart in all eyes, through distinct signs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܝܼܪ̈ܝ ܠܒܼܐ","severity":"info","text":"The phrase 'those lacking heart' (ḥsīrē lebbā) denotes a deficiency in moral or rational capacity, not merely physical cowardice. Bar Salibi uses it to characterize the fool who loses wisdom.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܘܣܐ","severity":"info","text":"The term 'body' (gawsā) appears twice: first as 'body of God' (gawsēh d-allāhā), likely a reference to the Church or the Eucharist, and second as a 'body' among authorities, possibly meaning a physical refuge or legal person.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܙܼܪܘܿܥ ܥܠ ܟܪܒܐ ܕܚܛܝܼܬܐ","severity":"info","text":"The agricultural metaphor 'Do not sow upon the anger of sin' echoes biblical sowing and reaping imagery (e.g., Gal 6:7-8, Hos 8:7). Bar Salibi interprets it as a warning against cultivating sinful actions.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܠܐ ܬܣܼܬܪ","severity":"info","text":"The passage is structured as a series of admonitions introduced by 'do not' (lā), each followed by an explanatory gloss introduced by 'that is' (hā). This pattern organizes the commentary on Ben Sira's ethical teachings.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܝܢ̈ܝ ܟܿܠܗܘܿܢ ܒܢܝ̈ܢܫܐ ܦܪ̈ܘܿܫܐ","severity":"info","text":"The phrase 'in all eyes, through distinct signs' likely refers to the visible manifestations of grace (ḥesdā) as a gift given openly. This reflects Syriac theological emphasis on the tangible, communal nature of divine favor.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܬܚܼܨܕܝܘܗܝ","severity":"caution","text":"The reading 'Do not hold back' (lā teḥṣedīw(hy)) is uncertain; the Syriac verb could also mean 'do not reap' or 'do not envy.' The context of harvest imagery supports 'do not hold back,' but ambiguity remains.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܐ ܬܚܼܨܕܝܘܗܝ' is ambiguous between 'do not hold back' and 'do not reap/envy'; the harvest context favors the former.","The referent of 'body of God' (ܓܘܣܗ ܕܐܠܗܐ) is unclear: it may denote the Church, the Eucharist, or a specific community; the commentary does not specify."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܦ ܡܼܢ ܡܝܼܬܐ ܠܐ ܬܟܼܠܐ ܗ̄ ܡܐ ܕܡܿܐܬ ܡܣܼ̣ܢܐ ܐܢܬ ܡܼܢ ܡܕܡ ܕܐܝܼܬ ܠܟ ܬܟܼܠܐ ܗ̄ ܡܐ ܕܡܿܐܬ ܡܣܼܟܢܐ ܐܢܬ ܡܼܢ ܡܕܡ ܕܐܝܼܬ ܠܟ ܥܒܕ ܠܗ ܛܝܒܘܼܬܐ ܡ̈ܐܢܐ ܕܚܿܫܚܝܼܢ ܠܩܒܘܼܪܬܗ ܘܣܝܒܪܬܐ ܠܗܿܢܘܢܿ ܕܐܒܝܼܠܝܼܢ ܥܠܘܗܝ܀ ܠܐ ܬܬܼ݁ܢܐ ܥܡ܀ ܬܦܼܠ ܒܐܝܼܕ̈ܘܗܝ ܗ̄ ܕܠܡܼܐ ܡܼܢ ܥܢܝܿܢܟ ܣܿܓܝܐ ܕܠܘܿܬܗ ܬܐܠܼܦ ܡܢܼܗ ܥܝܿܕܐ ܒܝܼܫܐ. ܡܿܕܝܢ ܡܝܬܪܐ ܕܬܬܪܚܼܦ ܡܢܼܗ. ܥܡ ܓܒܪܐ ܩܫܼܝܐ ܗ̄ ܓܒܪܐ ܚܪܝܝܐ ܘܢܨܝܐ ܠܐ ܬܼܬܘܬܦ ܒܣܘܼܥܪ̈ܢܐܐܘܿ ܒܐܘܼܪܚܐ ܐܝܿܕܐ ܕܗܝܼ ܕܠܡܼܐ ܡܛ݀ܠ ܕܩܿܫܐܼ ܡܢܼܟ ܡܝܬܐ ܥܠܝܟ ܒܝܼܫܬܐ ܘܚܘܼܣܪܢܐ. ܡܛ݀ܠ ܕܗܘܼ ܠܘܼܩܒܠ ܗ̄ ܡܛ݀ܠ ܕܗܼܘ ܒܚܐܦܼܐ ܕܢܦܼܫܗ ܕܒܝܼܪ ܘܣܿܥܪ ܟܿܠ ܕ݀ܐܬܝܐ ܠܗ. ܘܐܝܼܬ ܒܡܠܟܘܼܬܗ ܬܐܒܼܕ. ܥܡ ܙܡܪܬܐ ܠܐ ܬܣܼܬܘܕ ܗ̄ ܬܫܼܬܥ ܘܬܬܼܦܪܓܐ. ܬܬܚܼܝܒ ܒܦܪܢܝܼܬܗܿ ܗ̄ ܦܪܢܝܼܬܐ ܬܢܢ ܠܡܗܪܐ ܩܿܪܐ ܡܕܡ ܕܝܿܗܒ ܚܬܢܐ ܠܟܠܬܐ ܟܣܼܦܐ ܘܕܗܒܐ ܘܚܫܠ̈ܬܐ ܘܐܡܿܪ ܕܐܢܗܘܼ ܕܩܠܝܼܠܐܝܼܬ ܚܿܐܪ ܐܢܬ ܒܗܿ ܘܠܒܟ ܣܿܐܡ ܐܢܬ ܥܠܝܗܿ ܐܝܟ ܕܒܗܿ ܬܙܼܢܐ ܚܕ ܒܬܪܝܢ ܬ݀ܒܥܝܼܢ ܠܟ ܐܒܗ̈ܝܗܿ ܡܗܪܗܿ ܕܐܢܬܬܐ ܘܐܢܬ ܬܬܼܪܕܐ ܐܝܟ ܦܘܼܩܕܢܗ ܕܢ݀ܡܘܿܣܐ܀ ܠܐ ܬܬܼܠ ܠܙ݀ܢܝܼܬܐ ܗ̄ ܠܐ ܬܫܼܠܡ ܢܦܼܫܟ ܓܡܝܼܪܐܝܼܬ ܠܦܚܼܙܘܼܬܐ. ܘܬܬܟܼܬܒ ܒܓܘܪܐ ܕܚܘܒ̈ܐ ܗ̄ ܗܿܫܐ ܢܛܝܼܪ ܥܘܼܗܕܢܐ ܕܚܘܒ̈ܝܟ ܘܕܓܘܪܐ ܕܣܥܼܪܬ. ܐܝܟ ܕܒܟܬܒܐ ܐܪܚܼܩ ܡܼܢ ܐܚܐ܆ ܕܚܠܼܬܐ ܕܡܿܘܬܐ ܗ̄ ܡܼܢ ܐܝܿܠܝܢ ܠܡ ܕܫܠܝܼܛ ܠܡܼܚܝܒܘܼ ܠܡܿܘܬܐ ܘܠܡܩܼܛܠ ܐܬܪܚܩ ܕܕܠܡܼܐ ܡܛ݀ܠ ܫܘܬܦܘܼܬܟ ܘܥܢܝܿܢܟ ܕܥܡܗ ܢ݀ܣܒ ܐܢܬ ܕܘܼܡܝܐ ܕܝܼܠܗ ܘܩܿܢܐ ܐܢܬ ܚܛܗ̈ܐ. ܓܒܪܐ ܦܟܢܐ ܩܿܪܐ ܠܢܨܝܐ ܘܗܪܪܐ ܘܟ݀ܠ ܕܢܣܼܒ ܥܠ ܦܘܼܡܗ ܡܣܼܬܢܐ ܘܡܣܼܬܩܪ ܡܼܢ ܫܡܘ̈̄ܥܘ ܘܡܬܬܫܝܼܛ. ܦܘܼܡܗ ܠܡܼܠ̈ܘܗܝ ܡܟܢܐ.","english":"...even if you die, do not trust him when he dies of evil, you are like something that you have trust in him when he dies of deceit, you are like something that you have. Do good to him, the limbs that are suitable for his burial, and the hope for him of the mourners who are over him. Do not be deceived with him. Fall into his hands, lest with your great business with him you learn from him an evil habit. Therefore it is better that you separate from him. With a harsh man, a free and noble man, do not be involved in his affairs or on the path that is his, lest because he is harsh with you, death comes upon you by evil and loss. Because he is opposite, because he in the hardness of his own self is evil and does everything that comes to him. And there is in his kingdom destruction. With a singer do not be seated, that is, do not be distracted and diverted. You will be bound by her dowry, that is, the dowry that is given to the bridegroom calls something that gives sin to the bride, silver and gold and ornaments, and he says, \"If you are lightly free in her and your heart is set upon her as if in her you will find one of two things: you will seek her fathers, her bridegroom, the wife, and you will be driven like the command of the law.\" Do not give yourself to fornication, that is, do not surrender yourself completely to licentiousness. And you will be written in the register of sins, that is, now the record of your sins and of the register of your deed is preserved. As it is written, \"Keep away from a brother,\" the fear of death, that is, from those who are able to condemn to death and to kill, keep away, lest because of your partnership and your business with him you take his likeness and you stand in his sins. A foolish man calls a nobleman and a freeman and everyone who takes upon his mouth deceit and is called by the names of his hearers and is scattered. His mouth is full of his words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܣܼ̣ܥܐ","severity":"info","text":"The Syriac term ܡܣܼ̣ܥܐ (mṣʿā) is ambiguous, meaning both 'evil' and 'deceit'. The commentary plays on this double sense, linking moral evil with deceptive behavior.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܢܝܼܬܐ","severity":"info","text":"The word ܦܪܢܝܼܬܐ (prʿytʾ) is translated as 'dowry' but also carries the sense of 'payment' or 'penalty'. The commentary interprets it as a bride-price that leads to sin.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܚܼܩ ܡܼܢ ܐܚܐ","severity":"info","text":"The phrase 'Keep away from a brother' echoes a wisdom saying, possibly from Ben Sira or Proverbs, though the exact source is not identified in the commentary.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܘܪܐ ܕܚܘܒ̈ܐ","severity":"info","text":"The 'register of sins' (ܓܘܪܐ ܕܚܘܒ̈ܐ) reflects a late antique or early medieval concept of a heavenly record of deeds, common in Syriac monastic and penitential literature.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a series of admonitions against associating with harmful or immoral persons, each introduced by a conditional or imperative clause, forming a didactic list.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, especially in the first sentence where ܡܣܼ̣ܥܐ could be read as 'evil' or 'deceit', affecting the interpretation of the warning.","The phrase 'ܠܐ ܬܬܼܠ ܠܙ݀ܥܝܼܬܐ' is ambiguous: it may mean 'do not give yourself to fornication' or 'do not give yourself to a harlot', with the latter implying a specific social context."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܓܐܘ̈ܬܢܐ ܠܚܬܝܼܪ̈ܐ ܘܠܓܐܝ̈ܐ ܩܿܪܐ. ܐܙܕܗܪ ܘܠܐ ܬܫܼܬܘܬܦ ܒܟܿܠ ܣܘܼܥܪܢ ܕܚܛܝܼܬܐ. ܡܛ݀ܠ ܕܣܢܝܐ ܗܿܝ ܩܕܡ܀ ܘܥܠ ܬܪ̈ܝܗܘܿܢ ܗ̄ ܥܠ ܐܠܗܐ ܕܝܢ ܢܝܕܼܕܐ. ܓܐܝܘܼܬܐ ܐܟܡܿܢ ܕܒܝܕ ܫܘܼܡܠܝܐ ܘܪܡܘܼܬܐ ܡܛ݀ܠ ܕܡܒܘܼܥܐ ܕܚܛܝܼܬܐ ܓܐܝܘܼܬܐ܆ ܡܚܘܼܬܐ ܓܡܝܼܪܬܐ ܗ̄ ܡܛ݀ܠ ܕܗܿܟܢܐ ܒܝܼܫܝܼܢ ܩܕܡ ܐܠܗܐ ܐܝܿܠܝܢ ܕܪܡܝܢ ܥܡ ܐܿܠܝܢ ܕܙܢܝܢ. ܦܿܪܫ ܐܠܗܐ ܡܟܬܫ̈ܝܗܘܿܢ ܗ̄ ܦܿܪܫ ܠܗܘܿܢ ܐܘܼܠ̈ܨܢܐ ܬܩܝܼ̈ܦܐ ܕܒܗܘܿܢ ܟܿܬܫ ܠܗܘܿܢ ܕܒܝܼܫ̈ܝܼܢ ܡܼܢ ܟܿܠ ܐܘܼܠ̈ܨܢܝܼܢ܀ ܡܟܬܫܐ ܩܿܪܐ ܠܡܼܬܬܙܝܼܥܢܘܼܬܐ ܕܠܘܿܬ ܟܿܠ ܒܝܼܫܬܐ ܕܒܗܿ ܡܬܼܟܬܫ ܐܢܫ܀ ܙܪܥܐ ܝܩܝܼܪܐ܀ ܕܕܚܿܠ ܠܐܠܗܐ ܗ̄ ܐܝܿܢܐ ܠܡ ܕܡܬܝܼܠܕ ܒܥܿܠܡܐ ܘܐܬܿܐ ܠܗܘܿܝܐ ܘܩ݀ܕܡ ܠܿܒܟ ܡܼܢ ܛܠܝܘܼܬܗ ܕܘܼܒܪܐ ܕܬܩܢܘܼܬܐ ܕܐܝܟ ܗܿܐ ܪܚܝܼܡ ܥܠ ܐܠܗܐ ܘܒܢܝ̈ܢܫܐ ܒܗ݀ܝ ܕܝܨܝܼܦܩ ܕܕܚܼܠܬ݀ ܐܠܗܐ ܘܢܛܘܼܪܘܼܬܐ ܕܦܘܼܩ̈ܕܢܐ. ܒܥܢܘܝܘܼܬܟ ܝܩܪ ܢܦܼܫܟ ܗ̄ ܒܗ݀ܘ ܡܐ ܕܥܿܢܐܼ ܐܢܬ ܒܗ ܐܢ ܒܡܣܼܟܢܘܼܬܐ ܘܐܢ ܒܐܝܿܢܐ ܕܗܘܼ ܣܘܼܥܪܢܐ. ܠܐ ܢܗܼܘܐ ܥܠܝܟ ܝܩܝܼܪܐ ܘܡܣܠܝܐ. ܘܗܒ ܠܗܿ ܛܥܡܐ ܗ̄ ܘܥܡ ܥܡ̈ܠܐ ܕܩ݀ܢܐ ܐܢܬ ܠܐ ܬܓܠܘܿܙ ܢܦܼܫܟ ܡܼܢ ܣܝܒܪܬܐܐܠܐ ܐܬܚܫܼܚ ܒܕܡܘܬܪ ܐܢܬ ܢܦܼܫܟ. ܬܘܼܒ ܥܢܘܿܝܘܼܬܐ ܠܨܝܼܟܘܼ̄ ܩ݀ܪܐ ܘܐܡܿܪ ܕܒܙܒܼܢܐ ܠܡ ܕܨܪܝܼܟܘܼܬܟ ܗܒ ܠܗܿ ܣܝܒܪܬܐ ܠܢܦܼܫܟ ܒܛܥܡܐ. ܐܟܡܼܐ ܕܡܬܼܒܥܐ ܠܗܿ ܗ̄ ܒܡܼܫܘܼܚܬܐ ܠܦܘܼܬ ܡܣܟܢܘܼܬܟ ܬܪܣܼܐ ܢܦܫܼܟ ܘܒ݀ܬܪ ܝܬܝܼܪ̈ܬܐ ܠܐ ܬܦܼܘܿܩ܆ ܠܐ ܬܓܼܢܐ ܠܒܪܢܫܐ܀ ܥܠ̈ܠܬܐ ܐܒܗܿ ܗ̄ ܠܐ ܠܡ ܬܫܼܘܿܛ ܘܬܒܼܙܚ ܒܐܢܫ ܡܛ݀ܠ ܣܢܝܘܼܬ ܚܙܼܬܗ ܐܘܿ ܡܛ݀ܠ ܨܪܝܼܟܘܼܬܗ ܡܛ݀ܠ ܕܠܐ ܝܿܕܥ ܐܢܬ ܡܘܿܢ ܩܿܢܐܼ ܡܼܢ ܠܓܘ.","english":"Call the proud and the arrogant to account. Beware and do not participate in any sinful deed, for it is the beginning of blindness. And concerning both of them, he speaks about God, the knower of hearts. Pride is like a complete destruction, because the source of sin is pride; it is a complete destruction, for thus the proud are evil before God, those who are exalted with those who are lowly. God distinguishes their punishments, that is, he distinguishes for them severe torments with which he strikes them, the evil ones, with all torments. He calls the struggle the movement against all evil with which a person struggles. A heavy seed. Fear of God is that which is born in the world and comes into being, and before your heart, from his childhood, the conduct of righteousness, as if he were beloved of God, and in the good deeds, in this which is fitting, the fear of God and the observance of the commandments. By your humility, honor your soul, that is, in that which you find yourself, whether in poverty or in that which is a deed. Do not let it become heavy and contemptible upon you. And give it taste, that is, and with the labors of the present, do not deprive your soul of patience, but be prepared with profit, you yourself. Again, he calls humility to need and says that at the time of your need, give patience to your soul with taste. As much as it is fitting for it, that is, in measure according to your poverty, nourish your soul, and after surpluses do not go out; do not become a glutton. The causes, that is, do not run and mock a person because of the blindness of his appearance or because of his need, for you do not know what will happen to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܐܘ̈ܬܢܐ","severity":"info","text":"The Syriac term ܓܐܘ̈ܬܢܐ (gaʿwātā) means 'pride' or 'arrogance'. Dionysius bar Salibi treats it as the root of all sin, equating it with 'complete destruction' (ܡܚܘܼܬܐ ܓܡܝܼܪܬܐ).","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܬܫܐ","severity":"info","text":"The term ܡܟܬܫܐ (maktāšā) is rendered 'struggle' and denotes the spiritual combat against evil. Bar Salibi glosses it as 'the movement against all evil with which a person struggles'.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܪܥܐ ܝܩܝܼܪܐ","severity":"info","text":"The phrase ܙܪܥܐ ܝܩܝܼܪܐ (zarʿā yaqqīrā) literally 'heavy seed' is a metaphor for the fear of God (ܕܚܿܠ ܠܐܠܗܐ) as an innate, weighty principle born in the world.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a warning against pride to a discussion of humility and self-restraint. Bar Salibi uses a series of glosses (marked by ܗ̄) to unpack key terms: pride, struggle, fear of God, and patience.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan and commentator. His commentary on Ben Sira reflects the ascetic and moral concerns of the Syriac monastic tradition, emphasizing humility and the fear of God.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt forms (e.g., ܓܐܘ̈ܬܢܐ, ܡܟܬܫ̈ܝܗܘܿܢ). The English draft smooths over some difficulties; the precise reading of ܡܟܬܫܐ as 'struggle' is interpretive.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'both of them' (ܬܪ̈ܝܗܘܿܢ) is unclear: it may refer to the proud and the arrogant, or to two types of sin.","The phrase ܙܪܥܐ ܝܩܝܼܪܐ is syntactically isolated; its connection to the preceding and following clauses is ambiguous."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܣܒ ܕܘܼܡܝܐ ܠܕܒܘܼܪܝܼܬܐ ܕܟܕ ܣܢܝܐ ܒܚܼ؛ܬܗܿ ܡܼܢ ܨܦܪ ܓܦܼܐ ܠܗܿܕܐ ܩܿܪܐ ܥܘܦܐ ܘܚܙܝܼ ܡܘܢܿ ܛ݀ܒܬܐ ܡܦܩܐ ܡܼܢ ܚܒܝܼܡܘܼܬܗܿ. ܐܒܗܿ\nܠܦܐܪܗܿ ܩܿܪܐ ܗ̄ ܠܟܒܪܝܼܬܐ ܕܥ݀ܒܕܐ. ܥܩܼܒ ܠܘܼܩܕܡ ܗ̄ ܩܕܡ ܟ݀ܠ ܣܘܼܥܢ ܕܡܬܼܩܪܒ ܐܢܬ ܠܡܥܼܒܕܘܼ ܐܬܚܼܫܒ ܡܗܘܢܐܝܼ ܕܐܝܿܟܢ ܗܿܘܐ ܫܘܼܠܡܗ ܘܒܿܬܪܟܢ ܫܪܐ ܒܥܒܿܕܐ. ܫܕܟ̈ܐ ܗ̄ ܫܘܼܠܡܐ. ܠܐ ܬܬܚܼܐ ܗ̄ ܥܠ ܐܝܿܕܐ ܕܠܐ ܓܠܝܐ ܠܟ. ܘܒܓܘ ܥܘܠܐ ܬܣܓܼܐ ܗ̄ ܘܐܝ̣ܿܐ ܕܚܿܙܐ ܐܢܬ ܕܥܘܠܐ ܒܐܢܫ ܐܣܬܼܥܪ ܠܐ ܬܣܓܼܐ ܐܢܬ ܘܬܘܣܦ ܥܠܘܗܝ ܛܠܘܡܿܝܐ ܘܥܫܘܿܩܝܐ. ܕܠܡܼܐ ܐܦ ܥܠܝܟ ܣܿܓܝܐ ܒܝܼܫܬܐ. ܒܪܝ ܠܐ ܬܪܗܼܛ ܗ̄ ܡܛ݀ܠ ܕܥܣܼܩܐ ܠܐܢܫ ܢܩܼܢܐ ܡܕܥܐ ܢܗܝܼܪܐ ܕܒܗ ܢܕܪܟ ܠܡܝܬܪ̈ܬܐ. ܐܡܼܪ ܗܿܕܐ ܕܐܝܢ ܠܐ ܬܬܚܼܦܛ ܠܡܗܼܪܓ ܒܚܟܡܼܬܐ ܠܝܠ̈ܝ ܐܝܼܡܡ ܠܐ ܡܬܢܼܗܪܐ ܝܼܕܥܬܟ ܒܣܘܼܟܠܗܿ ܡܼܢ ܕܡܘܼܬܐ ܕܐܝܿܠܢܝ ܕܪܗܛܝܼܢ ܒܩܪܣܝܼܣ ܕܐܢ ܠܐ ܪܗܛܝܼܢ ܢܝܼܫܐ ܕܙܟܘܼܬܐ ܠܐ ܡܕܪܟܝܼܢ. ܐܝܼܬ ܪܗܿܛ ܗ̄ ܡܛ݀ܠ ܕܐܝܼܬ ܣܓ̈ܝܐܐ ܕܪܗܛܝܼܢ ܒܟܿܠ ܥܕܢ ܒܿܬܪ ܚܟܡܼܬܐ ܘܥܘܼܬܐ ܘܣܢܝܼܩܝܼܢ ܥܠ ܠܚܡܐ ܕܝܘܡܐ. ܘܡܐܡܪܗ ܕܡܪܝܐ ܥܠ̄ܘ ܢܛܐܒ ܗ̄ ܐ݀ܦܢ ܒܥܿܠܡܐ ܡܼܨܛܚܐ ܐܝܟ ܗ݀ܘ ܕܡܛ݀ܠ ܕܠܐ ܐܕܪܟ ܙܕܝܼܩܘܼܬܐ ܥܠܗܿܕܐ ܠܐ ܡܫܼܪܬܚ ܒܛܒ̈ܬܐ ܐܠܐ ܒܚܼܪܬܐ ܫܘܼܘܕܝܗ ܕܐܠܗܐ ܨܝܕ ܙܕ̈ܝܼܩܐ ܥ̄ܠܘ ܡܛܐܼܒ ܟܕ ܡܟܿܠܠ ܠܗ܀ ܒܪܝ ܩܘܼܡ ܡܫܪܪܐܝܼܬ ܥܠ ܐܘܼܪܚܟ ܗ̄ ܒܣܘܼܥܪܢܐ ܕܘ݀ܠܝܼܬܐ ܩܘܼܡ ܡܫܪܪܐܝܼܬ ܬܟܝܼܠܐܝܼܬ ܘܕܠܐ ܙܘܼܥܙܥ ܟܕ ܬܟܝܼܠ ܐܢܬܘܥܠܝܗܘܿܢ ܡܣܼܬܡܟ ܐܢܬ. ܘܒܥܒܿܕ̈ܝܗܿ ܙܠ ܗ̄ ܟܡܼܐ ܕܐܝܼܬܝܟ ܒܚ̈ܝܐ ܠܐ ܬܡܼܐܢ ܠܟ ܠܡܥܼܒܕ ܫܦܝܼܪ. ܒܐܫܼܬܗ ܕܝܘܡܐ ܗ̄ ܡܢܼܫܠܝ ܘܕܠܐ ܣܘܼ̣ܝ. ܡܫܼܟܚ ܡܣܼ̣ܢ ܡܼܢ ܐܠܗܐ ܛܒܿܬܐ ܒܪ ܝܘܡܗ ܘܩܠܝܼܠܐܝܼܬ.","english":"Take a likeness from the bramble, for when it is bent by its own weight, in the morning it casts its fruit to the ground, and you see good things coming forth from its humility. Its fruit is called the bramble of the servant. Consider beforehand, before every action that approaches you, how its end will be, and only then begin the deed. Its ends are fitting. Do not set your hand to what is not revealed to you. In it, iniquity will increase, and if you see iniquity in a person, do not increase and add to it oppression and injustice, lest evil also increase against you. My son, do not run, because it is difficult for a person to acquire a clear mind by which he attains virtues. He says this: that you should not hasten to discourse on wisdom night and day, for your knowledge will not be perfected in its understanding with the likeness of a certain runner who runs in the stadium, for if they do not run, they do not attain the prize of victory. There is running, because there are many who run at all times after wisdom and knowledge and are nourished on the bread of the day. And the word of the Lord upon them is good, even in the world it is found, like one who, because he did not attain righteousness, does not rest in goods, but in the end, the confession of God is for the righteous upon him, good, when it crowns him. My son, stand firmly on your path in the action of humility, stand firmly, trustingly, and without wavering, while you are supported by its causes. And in its deeds, go as long as you are in life; do not be too lazy to do good. By the fire of the day, it is completed and without end. It is possible to obtain good from God, the son of his day, and easily.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܣܒ ܕܘܼܡܝܐ ܠܕܒܘܼܪܝܼܬܐ","severity":"info","text":"The bramble (ܕܒܘܼܪܝܼܬܐ) is used as a simile for humility: its fruit falls when bent by its own weight, illustrating that good comes from self-lowering.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܠܐ","severity":"info","text":"The term ܥܘܠܐ ('iniquity') is repeated to warn against adding oppression to observed wrongdoing, lest evil rebound on the observer.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܐܡܪܗ ܕܡܪܝܐ","severity":"info","text":"The phrase 'the word of the Lord upon them is good' may echo a biblical wisdom motif (cf. Sir 1:1–10), though no direct citation is marked in the Syriac.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܪܣܝܼܣ","severity":"info","text":"The stadium (ܩܪܣܝܼܣ) reflects Greco-Roman athletic imagery common in Syriac moral exhortation, likening the pursuit of wisdom to a race for a prize.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܝ","severity":"info","text":"The repeated address 'My son' (ܒܪܝ) marks a parenetic section, structuring the commentary as a series of admonitions from a teacher to a disciple.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪ ܝܘܡܗ","severity":"info","text":"The phrase 'son of his day' (ܒܪ ܝܘܡܗ) is a Syriac idiom for a contemporary or ordinary person, here used to emphasize that even a simple person can obtain good from God.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܣܒ ܕܘܼܡܝܐ may be a scribal variant for 'take a likeness'); the translation follows the edition's interpretation."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܚܪܬܼܗ ܕܒܪܢܫܐ ܗ̄ ܢܝܿܚܐ ܕܡܿܘܬܐ ܕܒܗ ܫܿܠܐ ܡܼܢܥܩ̈ܬܐ ܕܥ݀ܠܡܐ. ܐܝܟ ܚܓܠܐ ܨܝܼܕܐ ܒܩܠܘܼܒܝܐ ܗ̄ ܒܕܡܘܼܬ ܚܓܠܐ ܐܘܟܝܼܬ ܩܩܒܥܐ ܕܨܝܼܕ ܘܚܒܝܼܫ ܒܡ̈ܐܢܐ ܓܕ̈ܝܼܠܐ ܕܫܒܘܼ̈ܩܐ ܐܘܟܝܼܬ ܒܩܠܘܼܒܝܐ ܘܡܣܼܘܚ ܕܢܼܦܘܿܩ ܘܠܐ ܡܫܼ̣ܚ ܘܩܿܪܐ ܘܡܚܬܚܬ ܠܚܒܪ̈ܘܗܝ ܕܢܦܠܼܝܘܢܼ ܒܦܚܐ ܕܚܒܝܼܫ ܒܗ ܗܿܟܢܐ ܐܝܼܬ̄ܘ ܚܘܼܫܒܗ ܕܓܐܝܐ ܐܘܟܝܼܬ ܚܬܝܼܪܐ ܘܢܟܼܠܐ ܕܠܐ ܚܿܐܣ ܥܠ ܚܒܼܪ̈ܘܗܝ ܟܕ ܡܪܡܐ ܠܗܘܿܢ ܒܥܩ̈ܬܐ. ܘܐܝܟ ܕܘܩܐ ܕܚܿܐܪ ܗ̄ ܘܐܝܼܬܘܗܝ ܐܝܟ ܕܘܩܐ ܕܒܥܠܕܒܒܐ ܕܐܡܝܼܢ ܚܿܐܪ ܒܙܒܢ ܙܒܢ ܠܡܦܘܼܠܬܐ ܕܒܥܠܕܒ̈ܒܐ ܗܿܠܝܢ ܕܠܩܘܼܒܠܐ. ܐܝܟ ܘܠܒܐ ܕܠܟܿܠ ܒܝ ܗ̄ ܠܟܿܠ ܒܝ ܥܿܐܠ ܘܫܿܓܫ ܗ̄ ܠܗܿܕܐ ܒܠܚܘܼܕ ܚܿܐܪ ܕܐܝ̣ܿܢ ܢܚܼܛܘܿܦ ܘܢܒܼܘܼܙ. ܘܒܡ̈ܐܢܝ ܪܓܼܬܐ ܗ̄ ܡ̈ܐܢܐ ܕܪܓܼܬܐ ܩܿܪܐ ܠܚܘܼܫ̈ܒܢܘܗܝ ܗܿܠܝܢ ܕܐܝܟ ܪܓܼܬܗ ܘܨܒܝܿܢܗ ܡܫܼܬܡܠܝܢ. ܕܚܠ ܡܼܢ ܒܝܼܫܐ ܗ̄ ܐܙܕܗܪ ܡܢܼܗ. ܡܛ݀ܠ ܕܠܒܝܼܫ ܒܿܪܐܼ ܗ̄ ܡܛܝܒܼ ܘܡܥܼܬܕ ܕܢܒܼܐܫ ܠܐܚܪ̈ܢܐ. ܡܥܼܬܕ ܠܬܼܘܩܠܬܐ ܠܥܩ̈ܬܐ ܕܒܗܼܝܢ ܡܿܪܡܐ ܠܐܚܪ̈ܢܐ. ܚܕ ܬܪܝܢ ܒܥܕܢܐ ܕܨܪܝܼܟܘܼܬܐ ܕܝܼܠܟ ܗ̄ ܒܝܼܫܐ ܠܡ ܟܕ ܡܫܼܟܚ ܥܠܝܟ ܐܬܪܐ ܥܦܝܼܦܐܝܼܬ ܡܣܒܠ ܠܟ ܒܝܼܫ̈ܬܐ ܘܥܩ̈ܬܐ ܘܝܬܝܼܪܐܝܼܬ ܐܡܼܬܝ\nܕܡܫܼܬܚܠܦ ܥܠܝܟ ܙܒܢܼܐ ܘܡܿܛܐ ܐܢܬ ܠܨܪܝܼܟ̄ܘܼ. ܡ̈ܐܢܝ ܙܝܢܟ ܠܐ ܬܬܼܠ ܠܗ ܗ̄ ܡܐܢ̈ܝ ܙܝܢܐ ܩܿܪܐ ܠܡܐܼܟܠܐ ܘܠܡܫܼܬܝܐ ܐܘܿ ܠܣܘܼܥܪ̈ܢܐ ܐܚܪ̈ܢܐ ܐܘܿ ܠܗܿܝ ܕܢܓܠܼܐ ܠܗ ܚܘܼܫ̈ܒܘܗܝ ܘܐܡܿܪ ܕܠܐ ܬܬܼܠ ܥܘܼܕܪܢܐ ܡܕܡ ܕܕܠܡܼܐ ܗܿܘܐ ܠܗ ܐܬܪܐ ܘܒܗ ܐܝܟ ܕܒܙܝܢܐ ܡܬܼܟܬܫ ܥܡܟ. ܗܒ ܠܡܟܝܼܟܐ ܡܛ݀ܠ ܕܠܐ ܢܬܚܼܟܡ ܗ̄ ܠܐ ܡܼܨܛܢܥ ܘܠܐ ܡܬܼܕܪܟ ܪ̈ܚܡܐ ܫܪܝܼܪܐ. ܐܠܐ ܐܡܬܼܝ ܕܥܿܒܕ ܛ݀ܒܬܐ ܦܫܝܼܛܐܝܼܬ ܘܕܟܝܐܝܼܬ ܡܬܚܼܫܚ ܒܗܿ܀ ܠܐ ܬܗܝܼܡܢ ܒܣܿܐܢܐ܀","english":"The end of man is the sigh of death, in which the afflictions of the world cease. Like a partridge that hunts with a decoy—that is, in the likeness of a partridge, or like a quail that hunts and is caught in the entrails of the snares of forgiveness, or like a decoy that goes out and cannot, and calls and entices its companions to fall into the trap that is set for them. So is the thought of the proud, or the insolent, and the fool who has no mercy on his companions when he casts them into afflictions. And like a spy—that is, he is like a spy of the enemy who watches at every moment for the downfall of the enemies who are opposite. Like a wolf that enters every house and disturbs—that is, he alone watches for how to plunder and rob. And by the entrails of desire—that is, the entrails of desire call his thoughts, which are fulfilled according to his desire and will. Fear from the evil one—that is, beware of him. For he is clothed in a mantle that is prepared and ready to do evil to others. He is ready for a stumbling block, for afflictions, by which he casts down others. One or two in the time of your need—that is, the evil one, when he finds an opportunity against you, patiently endures evils and afflictions for you, and especially when the time changes against you and you come to your need. The entrails of your provision—do not give to him; that is, the entrails of provision call food and drink, or other dealings, or that which reveals his thoughts, and he says: Do not give any help, lest he have an opportunity and through it, as with provision, he contend with you. Give to the humble, for he does not become wise—that is, he is not able, and does not perceive true mercy. But when he does good, simply and purely, he is provided for by it. Do not trust in a fool.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܓܠܐ ܨܝܼܕܐ","severity":"info","text":"The phrase 'partridge that hunts' (ḥaglā ṣayyādā) is a hunting term; the partridge was used as a decoy in Syriac literature, as clarified by the gloss 'like a decoy' (bqlwbyʾ).","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܠܘܼܒܝܐ","severity":"info","text":"The word qlwbyʾ (decoy) is a Greek loanword (καλούβιον) used in Syriac hunting contexts, here explicitly equated with the partridge's role.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̈ܐܢܐ ܕܪܓܼܬܐ","severity":"info","text":"The phrase 'entrails of desire' (mʿē d-reġtā) is a metaphorical expression for the inner seat of passions, glossed by the author as the source of thoughts fulfilled according to will.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̈ܐܢܝ ܙܝܢܟ","severity":"info","text":"The phrase 'entrails of your provision' (mʿē zaydek) is glossed as food, drink, or dealings; the author warns against giving such help to the evil one, lest it be used as a weapon.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The series of animal and hunting metaphors (partridge, quail, decoy, spy, wolf) reflects a common exegetical technique in Syriac moral instruction, drawing on natural lore to illustrate human vices.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a chain of similes (ʾayk... hū) each followed by a gloss (hū d-), a pattern typical of Dionysius bar Salibi's commentary style.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings (e.g., ܢܝܿܚܐ, ܢܠܼܐ, ܢܒܼܘܼܙ) likely due to scribal corruption or orthographic variation; the English draft interprets these as 'sigh', 'cease', and 'rob' respectively, which is followed here."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܚܒܪܗ ܗ̄ ܕܗ̣ܿܢܐ ܡܟܝܐ ܠܟ ܩܪܝܼܒܘܼܬܗ ܒܕܡܘܼܬܗ ܕܢܚܫܐ ܗ݀ܘ ܕܒܝܕ ܪܝܼܚܗ ܒܝܼܫܐ ܡܛܢܿܦ ܘܡܚܿܒܠ ܠܚܒܪܗ ܒܝܕ ܢܩܦܼܗ. ܒܣܼܦ̈ܘܬܗ ܪܡܿܙ ܗ̄ ܣܿܐܢܐ ܗ̄ ܡܼܢ ܡܠ̈ܘܗܝ ܢܟܝܼܠ̈ܬܐ ܡܼܬܝܼܕܥ ܚܘܼܫܒܗ ܒܝܼܫܐ ܘܦܪܨܘܼܦܗ ܙܐܦܢܐ. ܘܢܒܼ݁ܐ ܠܡܥܼܩܪܘܼ ܗ̄ ܗܿܟܢܐ ܐܡܝܼܢ ܘܙ݀ܗܐ ܘܡܣܘܚ ܣܿܢܐܟ ܕܡܼܢ ܟ݀ܠܗ ܠܒܼܗ ܒ݀ܥܐ ܠܡܥܩܼܪܘܼ ܣܘܼܥܪ̈ܢܝܟ ܘܗܘܼܦ̈ܟܝܟ ܕܒܐܪܥܐ܀ ܬܫܼܬܘܬܦܝ ܩܕܪܐ. ܘܬܒܪܐ ܠܗܿ ܗ̄ ܐܟܙܼܢܐ ܕܩܕܪܐ ܕܦܚܪܐ ܡܚܝܼܠܐ ܩܕܡ ܐܝܼܪܐ ܕܢܚܿܫܐ ܕܚܠܝܼܡܐ. ܗ̣ܿܢܐ ܥܬܝܼܪܐ ܦܫܝܼܩܐܝܼܬ ܡܟܐ ܠܡܣܼܟܢܐ. ܐܝܼܪܐ ܕܢܚܿܫܐ. ܓܠܝܼܠܐ ܐܝܼܬ̄ܘ ܘܐܝܼܬ ܠܗ ܙܩܙܩ̈ܬܐ ܕܕܡ̈ܝܢ ܠܗܿܠܢ ܕܬܪ̈ܥܐ. ܥܕ ܥܿܒܕ ܨܒܝܿܢܗ ܥܡܟ ܒܟܿܠ ܕܨ݀ܒܐ ܕܢܥܒܼܕ ܒܟ. ܢܬܼܪܥܐ ܠܟ ܗ̄ ܡܚܘܿܐ ܠܟ ܦܪܨܘܿܦܐ ܕܬܪܥܘܼܬܐ ܕܟܐܡܼܬ݀ ܨܒܝܿܢܟ ܥܿܒܕ ܒܟܿܠ ܡܕܡ ܕܒܿܥܐ ܐܢܬ. ܡܿܢܐ ܬܫܠܼܡ ܐܦܥܐ ܠܟܠܒܐ ܗ̄ ܐܟܙܼܢ ܕܠܝܬ ܫܠܡܼܘܼܬܐ ܘܫܘܝܘܼܬܐ ܠܐ ܦܥܐ ܐܘܟܝܼܬ ܝܕܢܐ ܨܝܕ ܟܠܒܐ ܐܠܐ ܒܪ ܫܿܥܬܗ ܕܚܿ؛ܐ ܠܗ ܪܗܛ ܕܢܩܼܛܠܝܼܘܗܝ ܗ̣ܿܢ ܐܦ ܥܬܝܼܪܐ ܨܝܕ ܡܣܼ̣ܢܐ܀ ܥܬܝܼܪܐ ܢܿܦܠ܆ ܡܼܢ ܒܝܼܫ ܠܒܝܼܫ ܗ̄ ܥܬܝܼܪܐ ܓܝܪ ܐܢ ܢܦܿܠ ܡܼܢ ܥܘܼܬܪܐ ܠܟܦܼܢܐ ܢܿܦܠ. ܡܣܼ̣ܢܐ ܕܝܢ ܡܼܢ ܟܦܢܼܐ ܢܿܦܠ ܠܐܘܼܠܨܢܐ ܕܡܿܘܬܐ. ܥܬܝܼܪܐ ܡܡܿܠܠ ܘܣܿܓܝܐܝܢ ܥܕܘܿܪ̈ܘ̄ ܗ̄ ܡܩܠܣ̈ܢܘܗܝ ܘܨܝܘ̈ܬܘܗܝ. ܓܘܿܥ ܗ̄ ܕܣܢ̈ܝܢ ܡ̈ܠܝܟ ܘܬܝܘܒܐ ܐܢܝܢ ܓܘܿܥ ܐܝܼܬܘܗܝ ܩ݀ܠ ܓܓܪܬܗ ܕܐܝܼܢܐ ܕܡܬܝܼܒ ܡܕܡ ܕܐܟܿܠ ܢܫܢܼܐ ܐܦܘ̈ܗܝ ܗ̄ ܡܼܢ ܦܪܨܘܼܦܐ ܡܬܝܼܕܥ ܪܥܝܢܐ ܐܢ ܛ݀ܒܐ ܐܝܼܬ̄ܘ ܘܐܢ ܒܝܼܫܐ. ܥܩܼܒ̈ܬܗ ܕܠܒܼܐ ܗ̄ ܚܘܼܫ̈ܒܐ ܥܡ̈ܝܼܩܐ ܕܢܦܫܼܐ ܡܬܼܝܕܥܝܢ ܕܫܦ̈ܝܐ ܐܢܘܿܢ ܡܼܢ ܐܦ̈ܐ ܕܦܨܝܼܚ̈ܢ ܘܢܗܝܼܪ̈ܢ.","english":"His companion—that is, of this one—the decoy calls you near in the likeness of that serpent which by its evil scent attracts and destroys its companion by its hiss. By its lips it signifies the serpent, and by its poisonous words its evil thought and its gloomy countenance are made known. And it seeks to uproot you; thus it speaks and deceives and leads you astray, for with all its heart it seeks to uproot your deeds and your ways on earth. The potter's clay participates, and it breaks it like the clay of a weak potter before the fire of a strong serpent. This rich man simply strikes the net. The fire of the serpent is a wheel, and it has spokes that resemble those of doors. Until it does its will with you, in whatever it desires to do with you. It opens a door for you, shows you the face of deception, so that it may do with you whatever it wants. When you give a bone to a dog, it is like there is no peace and no equality; it does not act like a hand that hunts for a dog, but at that very moment it runs to kill him. This is also the rich man hunting for the net. The rich man falls; when he is evil, the rich man indeed falls, but with his wealth he falls into poverty. The net, however, when it falls into poverty, falls into the distress of death. The rich man speaks, and many are his helpers, his flatterers and his sycophants. The sound of the grindstone is like the voice of the millstone that returns something that eats the grass; his face is made known by his countenance, whether it is good or evil. The tracks of the heart are the deep thoughts of the soul that are made known whether they are pleasant or not, by the faces that are joyful and bright.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܟܝܐ","severity":"info","text":"The term ܡܟܝܐ (makkāyā) is here rendered 'decoy', but its root meaning is 'striker' or 'beater'; in context it denotes a lure used in fowling, consistent with the preceding partridge/quail imagery.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܪܐ ܕܢܚܿܫܐ","severity":"info","text":"The phrase 'fire of the serpent' (ܐܝܼܪܐ ܕܢܚܿܫܐ) likely refers to a fiery serpent or a venomous snake whose 'fire' is its poison; such imagery is common in Syriac moral literature for destructive desire.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܬܝܼܪܐ","severity":"info","text":"The rich man (ܥܬܝܼܪܐ) is compared to a serpent and a decoy; the net (ܡܣܼ̣ܢܐ) is a parallel image for the trap of wealth, echoing the earlier hunting metaphors of partridge and quail.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative sequence of similes: the decoy-serpent, the potter's clay, the rich man and the net, the dog and the bone, and the millstone. Each illustrates the deceptive and destructive nature of the rich man's influence.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi's commentary on Ben Sira adapts the biblical wisdom tradition to a monastic or ascetic context, warning against worldly wealth and deception; this passage reflects that reception by intensifying the predatory imagery.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings: ܗ̣ܿܢܐ (hānā) may be a demonstrative pronoun or a corruption; ܡܟܝܐ (makkāyā) is ambiguous between 'decoy' and 'striker'; the phrase ܐܝܼܪܐ ܕܢܚܿܫܐ could be read as 'fire of the serpent' or 'fiery serpent'."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܙܥܘܿܪܐ ܡܢܿܬܗ ܗ̄ ܐ݀ܦܢ ܩܢܝܿܢܐ ܣܿܓܝܐܐ ܐܝܼܬ ܠܣܟܠܐ ܐܝܟ ܙܥܘܿܪܐ ܚܿܐܪ ܒܗ܆ ܡܢܿܬܐ ܠܡܕܡ ܕܩܿܢܐܼ ܩܿܪܐ. ܥܝܢܐ ܒܝܼܫܬܐ ܗ̄ ܐܝܿܢܐ ܕܒܝܼܫܐ ܥܝܢܗ ܟܕ ܡܫܼܬܟܚ ܐܢܫ ܠܘܿܬܗ ܕܠܐ ܢܣܬܼܒܪ ܚܣܘܼܟܬܢܐ ܡܿܣܓܐ ܘܣܿܐܡ ܠܚܡܐ ܒܪܡ ܠܐ ܡܬܼܚܦܝܐ ܡܚܣܟܘܼܬܗ ܒܗܿܝ ܕܠܚܡܐ ܢܓܝܼܒܐ ܘܦܪ̈ܟܘܼܢܐ ܕܡܼܢ ܢܘܓܪܐ ܣܿܐܡ. ܫܡܼܫ ܢܦܼܟ ܗ̄ ܐܢܝܼܚ ܢܦܫܼܟ ܒܡܕܡ ܕܐܝܼܬ ܠܟ ܘܠܐ ܬܼܣܝܼܡ ܠܝܘܡ̈ܬܐ ܘܠܫܒ̈ܐ ܗܿܢܘܿܢ ܕܟܒܼܪ ܠܐ ܡܿܛܐ ܐܢܬ ܠܗܘܿܢ܀ ܘܐܬܕܟܪ ܕܥܕܡܐ ܠܗܿܫܐ ܠܐ ܐܬܼܚܙܝܬ݀ ܗ̄ ܕܐ݀ܦܢ ܥܕܟܝܼܠ ܠܐ ܚܙܼܝܬ ܡܘܬܐ. ܘܠܫܝܘܿܠ ܗ̄ ܠܒܝܬ ܡܝ̈ܬܐܠܐ ܢܚܬܼܬ ܐܠܐ ܡܼܢ ܟ݀ܠ ܦܪܘܿܣ\nܓܙܝܼܪܐ ܠܟ ܕܡܿܐ. ܐܢܬ ܘܠܒܝܬ ܡܝܼ̈ܬܐ ܐܙܿܠ ܐܢܬ܀ ܐܝܟ ܛܪ̈ܦܐ ܕܐܝܼܠ̈ܢܐ܀ ܕܒܣܼܪܐ ܕܡܐ ܗ̄ ܕܠܐ ܦܪܝܼܫܝܼܢ ܕܪ̈ܐ ܕܒܢܝ̈ܢܫܐ ܡܼܢ ܛܪ̈ܦܐ ܕܐܝܼܠ̈ܢܐ ܗܿܠܝܢ ܕܒܟܿܠܙܒܢ ܡܐ ܕܝܼܥܘ ܢܬܼܪܘ ܘܐ݀ܦܢ ܟܝܿܢܐ ܢܛܝܼܪ ܐܝܟ ܐܝܼܠܢܐ ܠܐ ܦܿܪܫܝܼܢܢ ܒܗܿܝ ܕܢܛܝܼܪܝܼܢ ܠܕܝܼܢܐܐܘܿ ܠܒܘܣܡܐ ܕܪܐ ܡܿܐܬ: ܡܬܼܒܕܩܝܼܢ ܩܕܡܘܗܝ ܗ̄ ܟܠܗܘܿܢ ܥܒܿܕ̈ܐ ܕܕܪܐ ܕܒܿܬܪܗ ܡܬܼܚܘܝܢ ܘܡܬܼܒܕܩܝܼܢ ܩܕܡ ܐܠܗܐ ܒܿܬܪ ܫܘܼܢܝܗ ܕܡܼܢ ܗܿܪܟܐ ܘܐ݀ܦܢ ܕܪܐ ܡܬܚܒܠ ܐܠܐ ܥܒܕܿܘ̈ܗܝ ܡܛܿܫܝܢ ܥܕܡܐ ܠܕܝܼܢܐ ܕܢܬܼܦܪܥ ܐܢ ܕܛ݀ܒ ܘܐܢ ܕܒܝܼܫ. ܐܢܫ̈ܐ ܥܘܿܠ̈ܐ ܠܐ ܗ̄ ܠܚܟܡܼܬܐ ܡܛ݀ܠ ܕܠܐ ܝ݀ܨܦܝܼܢ ܕܢܩܼܢܘܼܢܗܿ ܐܘܿ ܕܢܬܒܼܣܡܘܢ ܒܚܼܙܬܐ ܕܣܘܼܥܪ̈ܢܝܗܿ ܚܿܙܘܝܘܬܐ ܗܿܪܟܐ ܥܠ ܝܨܝܼܦܘܼܬܐ ܪܡܿܙ. ܘܕܫܠܝܼܛ ܒܗܿ ܗ̄ ܐܝܿܢܐ ܕܝܿܠܦ ܠܗܿ ܡܫܼܬܠܛ ܒܗܿ. ܐܝܟ ܝܪܬܐ ܒܩܢܝܿܢܐ ܕܐܒܘܼܗܝ.","english":"the small one—that is, of this one—the decoy calls you near in the likeness of that serpent which by its evil scent attracts and destroys its companion by its hiss. By its lips it signifies the serpent, and by its poison it multiplies the bitterness and places bread, yet its bitterness is not hidden in that which the bread is strange and the fruits which are with the bread it places. Serve and turn—that is, bring yourself in what you have and do not set for days and weeks that which already you have not reached. And remember that until now you have not been seen—that is, still you have not seen death. And to Sheol—that is, the house of the dead—you have not descended, but with all the portion that is cut for you, you and the house of the dead go. Like the leaves of trees, which are flesh and blood that are not distinguished, the generations of the righteous with the leaves of those trees, which whenever they dry up, fall, and still the tree is preserved like a tree not distinguished, in that they are preserved for the judgment of the fragrance of the generation that dies. All the works of the generation that comes after him are arranged before him and are shown and arranged before God after his judgment with this, and still the generation is destroyed, but its works are hidden until the day of judgment, whether good or evil. Wicked men do not—that is, to wisdom, because they do not care for its honor or to delight in the sight of its actions. Here it hints at care, and that he who rules over it—that is, he who learns it rules over it, like an heir in the decoy of his father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܥܘܿܪܐ","severity":"info","text":"The 'small one' (zʿōrā) is a gloss on the decoy (qanyā) from the previous passage, identifying the decoy as a lesser or deceptive figure that lures the unwary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyōl) is glossed as 'house of the dead' (bēt mētē), a standard Syriac rendering of the Hebrew term for the underworld, used here to emphasize the finality of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܛܪ̈ܦܐ ܕܐܝܼܠ̈ܢܐ","severity":"info","text":"The simile 'like the leaves of trees' echoes biblical imagery of human transience, e.g., Psalm 90:5–6 (Peshitta) and Isaiah 40:7–8, where leaves symbolize the fleeting nature of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܕܪܐ ܕܒܢܝ̈ܢܫܐ","severity":"info","text":"The 'generation of the righteous' (dārā d-ḇayyāšē) reflects a Syriac ascetic ideal, where the righteous are preserved for judgment, a theme common in East Syriac commentary on Ben Sira.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܬܕܟܪ","severity":"info","text":"The phrase 'And remember' (w-ettdekkar) marks a shift from the serpent analogy to a direct exhortation about mortality, structuring the passage as a moral warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܪ̈ܟܘܼܢܐ","severity":"caution","text":"The term 'fruits' (prakwāṯā) is ambiguous; it may refer literally to produce or metaphorically to outcomes of deception. The context suggests the latter, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the small one—that is, of this one' (ܙܥܘܿܪܐ ܡܢܿܬܗ ܗ̄ ܐ݀ܦܢ) is syntactically unclear; it may mean 'the small one of this one' or 'the small one, that is, of this one', referring back to the decoy.","The term 'decoy' (qanyā) is used repeatedly but its precise referent (a person or a concept) is not fully resolved in the passage."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܗܘܼ ܡܼܢ ܒܪܝܼܫܝܼܢ ܟܕ ܒܼܪܐ ܐܠܗܐ ܠܒܢܝ̈ܢܫܐ ܝܗܼܒ ܠܗܘܿܢ ܫܘܼܠܛܢܐ ܘܨܒܝܿܢܐ ܡܫܠܼܛܐ ܘܒܝܕ ܨܒܝܿܢܗܘܿܢ ܫܒܼܩ ܐܢܘܿܢ ܕܠܟܿܠ ܒܪ ܕܒܿܥܝܢ ܢܨܛܠܘܿܢ ܘܝܨܪܐ ܠܡܨܼܛܠܝܢܘܼ̄ ܘܡܬܼܬܙܝܼܥܢܘܼܬܐ ܡܫܿܡܗ. ܕܡܼܢ ܩܕܡ ܡܪܝܐ ܐ݀ܬܛܫܐ ܗ̄ ܠܐ ܬܪܼܢܐ ܒܚܘܼܫܒܟ ܕܡܨܝܐ ܕܬܬܛܼܫܐ ܡܼܢ ܩܕܡ ܐܠܗܐ. ܗܿܐ ܫܡ̈ܝܐ ܘܫܡ̈ܝ.. ܒܓܠܝܢܗ ܗ̄ ܗܿܐ ܫܡܿܝܐ ܘܫܪܟܐ ܟܕ ܥܿܒܕ ܥܠܝܗܘܿܢ ܓܠܝܢܗ ܒܕܚܼܠܐ ܪܒܐ ܟܕ ܥܪ̈ܛܠܝܼܝܢ ܘܓܿܠܝܢܼ ܩܝܿܡܝܼܢ ܩܕܡܘܗܝ. ܥܩܪ̈ܐ ܕܛܘܼܪ̈ܐ ܗ̄ ܣܘܼܥܪ̈ܢܐ ܟܣܼܝ̈ܐ ܕܐܝܟ ܗܿܠܝܢ. ܟܕ ܡܬܼܚܙܐ ܥܠܝܗܘܿܢ ܕܢܣܥܼܘܿܪ ܐܢܘܿܢ ܒܪܥܼܠܐ ܩܝܿܡܝܼܢ ܩܕܡܘܗܝ. ܡܿܕܝܢ ܠܐ ܢܬܼܦܠܓ ܡܛ݀ܠ ܕܥܬܝܼܕ ܕܢܬܓܼܠܐ ܘܢܦܼܪܘܿܥ ܠܟܿܠ ܚܕ ܐܝܟ ܥܒܕ̈ܘܿܗܝ܀ ܠܐ ܐ݀ܣܝܼܡ ܠܥ ܠܒܝ ܗ̄ ܠܐ ܐܝܿܬܐ ܥܠ ܒܠܝ ܗܿܕܐ ܡܪܢܝܼܬܐ ܕܐܝܼܬ ܡܕܡ ܕܛܿܫܐܼ ܡܼܢ ܩܕܡ ܐܠܗܐ ܘܒܐܘܼܪ̈ܚܬܝ ܗ̄ ܡܿܢܘܼ ܢܕܪܟ ܘܢܕܥ ܣܘܼܥܪ̈ܢܐ ܐܝܿܠܝܢ ܕܒܛܘܼܫܝܐ ܣܿܥܪ ܐܢܼܐ ܐ݀ܡܪ ܣܟܠܐ. ܫܘܼܡܥܘܼܢܝ ܘܩܒܼܠܘ ܗ̄ ܨܘܼܬܘ ܠܡ ܒܚܬܝܼܬ̄ܘܼ ܗܿܠܝܢ ܕܐܡܿܪ ܐܢܼܐ ܩܕܡܿܟܝܘܿܢ ܟܕ ܒܼܪܐ ܐܠܗܐ܆ ܦܠܓܼ ܢܡܘ̈ܣܿܘܗܝ܀ ܩܘܡܐ ܩܒܝܼܥܐ ܝܗܼܒ ܠܫܡܿܝܐ ܘܩܒܝܼܥܘܼܬܐ ܠܐܪܥܐ. ܘܠܫܡܼܫܐ ܘܠܗܣܪܐ ܝܗܼܒ ܢܡܘܿܣܐ ܕܢܪܕܘܿܢ ܒܛܟܣܼ̈ܝܗܘܿܢ ܒܙܒܼ̈ܢܐ ܡܡܫ̈ܚܼܐ ܗ݀ܟܢܐ ܐܦ ܠܫܪܟܐ ܕܥܒܿܕ̈ܘ̄ ܒܗܿܢܐ ܢܡܘܿܣܐ ܘܬܚܘܼܡܐ ܩܝܿܡ ܐܝܿܟܢܐ ܕܠܐ ܢܥܼܠܘܿ ܒܚܕ ܠܚܒܪܗ ܢܦܫܼ̈ܬܐ ܕܟ݀ܠ ܚ̈ܝܐ ܡܿܠܐܼ ܗ̄ ܢܦܫ̈ܬܐ ܕܟܿܠ ܚܝ̈ܐ ܡܠܐܼ. ܢܦܼ̈ܫܬܐ ܬܢܢ ܥܠ ܚܝܘܼܬܐ ܘܒܥܝܼܪܐ ܘܦܪܚܬܐ ܘܪܚܫܐ ܕܒܓܘܗܿ ܐܡܿܪ. ܘܩܦܼܣ ܠܓܘܗܿ ܟܿܠ ܗ̄ ܒܓܘܗܿ ܩܦܣܼ ܘܚܡܼܠ ܐܢܝܢ ܠܟܿܠܒܪ̈ܝܬܐ ܕܒܼܪܐ܀ ܣܼܡ ܩܕܡܿܝܗܘܿܢ ܩܝܡ̈ܐ ܗ̄ ܐܡܿܪ ܥܠ ܢܡܘ̈ܣܐ ܕܐܠܼܦ ܐܢܘܿ ܡܼܢ ܐܕܡ ܥܕܡܐ ܠܐܒܪܗܡ.","english":"He who is small—that is, of this one—the decoy calls you near in the likeness of that serpent which by its evil scent attracts and destroys its companion by its hiss. By its lips it signifies the serpent, and by its poison. When God created the creatures, he gave to them authority and will, a ruling power, and by their will he permitted that every one who wishes might pray and strive to pray and be moved, which is called motion. That which is hidden from the Lord, do not think in your thought that it is possible to be hidden from God. Behold, the heavens and the firmaments in their revelation; behold, the heavens and the rest, when he makes revelation upon them with great fear, while the trembling and the revealed stand before him. The roots of the mountains are hidden workings, like these. When it is seen upon them that they perform their work with trembling, they stand before him. How then should it be divided, because it is destined to be revealed and to reward each one according to his deeds? I did not set my heart—that is, it did not come upon my mind—this matter, that there is something hidden from God, and in my ways, how should I perceive and know the workings which in secret he performs? The fool says, \"Hear and receive—that is, listen to me with your hearing—these things which I say to you: When God created, he divided his laws.\" A fixed standing he gave to the heavens, and fixedness to the earth. To the sun and to the moon he gave a law to proceed in their orders in measured times. Thus also to the rest of his creatures in this law and boundary is established, so that they do not enter one into another. The species of all living things are filled—that is, the species of all living things are filled. The species move upon animals, cattle, birds, and reptiles which are in her, he says. And he gathered into her all—that is, into her he gathered and contained all the creatures which he created. He set before them covenants—that is, he speaks concerning the laws which he taught them from Adam until Abraham.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܠܛܢܐ","severity":"info","text":"The Syriac term ܫܘܼܠܛܢܐ (šulṭānā) denotes 'authority' or 'dominion', here paired with ܨܒܝܿܢܐ (ṣebyānā, 'will') to describe the divine grant of autonomous agency to creatures.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܕ ܒܼܪܐ ܐܠܗܐ ܠܒܢܝ̈ܢܫܐ","severity":"info","text":"The phrase 'when God created the creatures' echoes the creation narrative of Genesis 1, specifically the granting of dominion to living beings (Gen 1:28). The commentary interprets this as a delegation of authority and will.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܪ̈ܛܠܝܼܝܢ","severity":"info","text":"The term ܥܪ̈ܛܠܝܼܝܢ (ʿarṭlīyē) likely refers to 'trembling' or 'quaking', possibly alluding to the theophanic imagery of Sinai (Exod 19:16–18) where the earth shakes at the divine presence.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܼܡ ܩܕܡܿܝܗܘܿܢ ܩܝܡ̈ܐ","severity":"info","text":"The passage concludes with a structural marker: 'He set before them covenants', which introduces a summary of the laws given from Adam to Abraham, framing the preceding discussion as an exposition of divine order.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܡ̈ܝ..","severity":"caution","text":"The text at ܫܡ̈ܝ.. is partially illegible or lacunose; the English draft supplies 'firmaments' but the Syriac may originally have read ܫܡ̈ܝܐ ܘܫܡ̈ܝܐ (heavens and heavens) or a similar repetition. The reading is uncertain.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the decoy calls you near' (Syriac uncertain) may be a corrupt or elliptical reference to the serpent's deceptive role; the exact sense of 'decoy' is not fully resolved.","The identity of 'the small one' (ܗܘܼ ܡܼܢ ܒܪܝܼܫܝܼܢ) is ambiguous: it could refer to a specific creature or to a human being in a state of humility."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܩܝܿܡܐ ܕܥܿܠܐܡ ܗ̄ ܐܢ ܕܥܠ̈ܠܬܐ ܕܐܪܥܐ ܘܐܢ ܕܛܒ̈ܬܐ ܕܒܗܿ. ܟܡܼܐ ܕܩܝܿܡ ܥܜܠܡܐ. ܡܐ ܣܿܓܝܐܝܢ ܪ̈ܚܼܡܘܗܝ ܕܐܠܗܐ ܗ̄ ܡܚܿܦܛ ܥܠ ܬܝܿܒܘܼܬܐ ܘܬܗܿܪ ܒܪ̈ܚܼܡܘܗܝ ܕܐܠܗܐ. ܡܐ ܕܥܿܒܪ ܫܡܫܼܐ ܗ̄ ܡܡܿܠܠ ܥܠ ܠܐ ܬܝ̈ܒܐ\nܕܡܐ ܕܡܫܿܢܐ ܫܡܼܫܐ ܡܼܢ ܪܗܼܛܐ ܕܗܿܠܝܢ ܝܒ̄ ܕܡܬܼܩܪ̈ܝܢ ܐܝܼܡܡܐ. ܐܦ ܗܼܘ ܗܿܢܐ ܐܬܪܐ ܕܒܗ ܐܝܿܬܝܢ ܡܫܬܼܠܛ ܒܗ ܚܫܘܼ̣ܐ ܠܦܘܼܬ ܫܘܼܚ̈ܠܦܐ ܕܡܟܢܝܼܢ ܒܗ ܕܒܙܒܢ ܗܿܘܐ ܢܘܼ̈ܪܐ ܘܒܙܒܼܢ ܚܫܘܼܟܐ ܒܗ ܒܗܿܢܐ ܐܝܼܬܘܗܝ ܐܦ ܒܪܢܫܐ ܐܝܿܢܐ ܕܠܐ ܡܟܒܼܿܫ ܚܘܼܫܒܗ ܒܬܝܿܒܘܼܬܐ. ܡܿܢ ܕܥܿܒܪ ܡܼܢ ܗܿܠܝܢ ܚ̈ܝܐ ܒܫܚܘܼ̣ܐ ܗܿܘܐ ܒܕܝܼܢܐ ܕܥܬܝܼܕ. ܡܛ݀ܠ ܕܒܣܼܪܐ ܘܕܡܐ ܗ̄ ܐܡܿܪ ܥܠ ܕܪܚܿܡ ܚܝ̈ܐ ܕܦܓܪܗ ܘܠܐ ܟܒܫܼܗ ܒܬܝܿܒܘܼܬܐ ܠܐ ܢܬܦܼܠܛ ܡܼܢ ܕܝܼܢܐ ܕܥܬܝܼܕ܆ ܠܡܚܼܘܝܘܼ ܥܒܿܕ̈ܘܗܝ ܗ̄ ܡܛ݀ܠ ܕܣܓܝ̈ܐܐ ܒ݀ܥܝܢ ܕܢܕܥܘܿܢ ܕܒܐܝܿܢܐ ܙܢܼܐ ܕܐ݀ܢ ܐܠܗܐ. ܐܡܼܪ ܗܿܕܐ. ܥܒܿܕ̈ܘܗܝ ܐܘܟܝܼܬ ܕܝܼ̈ܢܘܗܝ ܕܒܗܘܿܢ ܕܐ݀ܢ ܠܟܿܠ ܘܓܒܪ̈ܘܬܗ ܕܣܿܥܪ ܒܣܚܘܼܦܝܐ ܕܡܪ̈ܘܕܐ ܡܿܢܘ ܡܫܼ̣ܚ ܠܡܚܼܘܝܘܼ. ܥ݀ܠܡܐ ܟ݀ܠܗ ܡܬܼܒܩܐ ܗ̄ ܡܬܼܒܚܪ ܒܕܝܼܢܐܐܟܚܼܕܐ ܒܚܕ ܪܦܦܐ. ܘܡܪܝܐ ܒܠܚܘܼܕ ܡܫܼܬܟܚ ܕܙܟܝ ܒܟܿܠ. ܒܕܝܼܢܐ ܕܥܿܒܕ ܗ݀ܝ ܡܬܼܒܚܪ. ܒܫܘܼܠܡܗܘܿܢ ܕܒܢܝ̈ܢܫܐ ܗܼܢܘܿܢ ܗ̄ ܡܘܣܿܦ ܬܗܼܪܐ ܐܚܪܢܐ ܥܠ ܚܕ ܡܼܢ ܙܢܝ̈ܗܿ ܕܙ݀ܟܘܼܬܐ ܐܠܗܿܝܬܐ.ܐܢܗܘܼ ܠܡ ܕܒ݀ܥܝܢ ܒܢܝ̈ܢܫܐ ܕܢܡܼܢܘܿܢ ܘܢܫܼܬܥܘܿܢ ܥܒܿܕ̈ܘܗܝ ܕܐܠܗܐ ܠܐ ܡܿܨܖܝܢ ܡܛ݀ܠ ܕܡܐ ܕܐܣܬܒܪܘ ܕܫܠܡܼܘ ܢܡܼܢܘܿܢ ܬܘܒܼ ܡܫܼܬܟܚܝܼܢ ܐܝܟ ܕܡܫܪܝܘܼ ܫܪܝܼܘ ܟܕ ܠܐ ܡܫܼܟܚܝܼܢ ܕܢܣܼܝܟܘܿܢ ܬܫܼܒ̈ܚܬܗ.","english":"The covenant of the world—whether of the causes of the earth or of the goods in it—as long as the world stands. How many are the friends of God who strive for repentance and marvel at the friends of God. When the sun passes, he speaks about those who do not repent, that when the sun sets with the course of these twelve which are called hours, also this place in which they are, the serpent rules in it according to the changes that are covered in it, because at times it becomes light and at times darkness in it. In this, it is also in the head of a man who does not suppress his thought in repentance. When he passes with these living beings, he becomes in the judgment that is to come. Because by flesh and blood he speaks about one who loves the life of his body and does not suppress it in repentance, he will not escape the judgment that is to come. To show his works—because many desire to know in what manner God is—he said this. His works are indeed his judgments, by which he knows all, and his mighty deeds which he performs in the suppression of the rebellious, how Christ is to show. The whole world is examined, that is, chosen, in judgment all at once in a single moment. And the Lord alone is found to conquer in all. In the judgment that does this, it is chosen. At the end of the wicked, he adds another marvel concerning one of the aspects of divine victory. Or perhaps, because they desire in the wicked that they hear and understand the works of God, they are not able, because when they thought that they had completed hearing, they are again found as if they had begun, having begun while they are unable to finish his praises.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܿܡܐ ܕܥܿܠܐܡ","severity":"info","text":"The phrase 'covenant of the world' (qyāmā d-ʿālam) is unusual; Bar Salibi may be adapting the Syriac term qyāmā (covenant, order) to describe the fixed order of the created world, distinct from its use in biblical or baptismal contexts.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܝܿܒܘܼܬܐ","severity":"info","text":"The Syriac noun tyābūtā (repentance, return) is a key theological term in this passage, denoting the spiritual discipline that suppresses bodily desire and prepares one for judgment.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܼܢܐ ܕܥܬܝܼܕ","severity":"info","text":"The phrase 'judgment that is to come' (dīnā d-ʿatīd) echoes eschatological language common in Syriac commentaries, particularly the New Testament warnings of future judgment (e.g., Matt 25:31–46).","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܡܫܼܐ","severity":"info","text":"The reference to the sun and the twelve hours reflects a cosmological framework common in Syriac monastic and exegetical literature, where the diurnal cycle symbolizes the temporal order under divine judgment.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܟܝܼܬ","severity":"info","text":"The particle 'aw-kīt (or perhaps) introduces an alternative interpretation, a common exegetical device in Bar Salibi's commentary, signaling a shift from a literal to a more allegorical reading of the serpent and judgment.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܫܼ̣ܚ","severity":"caution","text":"The reading of mšīḥ (Christ) in the phrase 'how Christ is to show' is uncertain; the Syriac text may be corrupt or ambiguous, and the reference to Christ is not clearly supported by the surrounding context of judgment and repentance.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'covenant of the world' (qyāmā d-ʿālam) is ambiguous: it may refer to the created order, a divine decree, or a covenantal structure.","The reference to 'Christ' (mšīḥ) in line 12 is textually uncertain; the passage may originally have referred to 'the Lord' (māryā) or another figure.","The final clause about the wicked 'unable to finish his praises' is syntactically difficult; the subject of 'they' is unclear."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܕܐܢ ܬܘܼܒ ܡܬܼܦܢܝܢ ܕܢܬܘܼܒܘܢܼ ܘܢܡܼܢܘܼܢ ܬ݀ܡܗܝܼܢ ܚܘܼܫ̈ܒܝܗܘܿܢ ܘܠܐ ܡܫܼ̣ܚܝܼܢ ܠܡܚܼܘܝܘܼ ܬܘܼܒ ܘܒܫܘܼܠܡܗܘܿܢ ܕܒܢܝ̈ܢܫܐ ܗ̄ ܐܝܟ ܫܘܼܪܝܗܘܿܢ ܕܒܢܝ̈ܫܢܐ ܗܿܟܢ ܫܘܼܠܡܗܘܿܢ. ܐܢ ܒܛܒ̈ܬܐ ܡܿܫܪܐ ܛܒ̈ܬܐ ܡܬܼܦܪܥ ܘܗ݀ܝ ܕܒܗܦܼܟܐ ܗܿܟܘܬ܀ ܡܬܝܼܟܐ ܥܝ̈ܢܐ ܗ̄ ܡܒܼܗܬܐ ܥܝ̈ܢܐ ܕܡܩܒ̈ܠܢܝܗܿ ܒܝܕ ܨܥܪ̈ܐ ܘܚܣܼܕܐ ܕܐ݀ܫܕ ܒܗܘܿܢ. ܥܕܠܐ ܬܕܘܕ ܛܝܒܼ ܢܕܪ̈ܝܟ ܗ̄ ܥܡ ܕܢܕܪܬܼ ܫܡܼܠܐ. ܘܠܝܕܘ̈ܥܝܗܿ ܠܡܬܼܠ ܗ̄ ܕܐܝܿܠܝܢ ܕܝܿܕܥܝܼܢ ܠܚܟܼܡܬܐ ܗܼܢܘܿܢ ܡܬܩܼܠܣܝܼܢ. ܐܢܓܼܝܪ ܬܥܼܒܕ ܨܒܝܿܢܐ ܗ̄ ܕܟܿܠ ܐܝܿܢܐ ܕܥܿܒܕ ܪܓܼܬܐ ܕܦܓܪܗ ܐܝܟ ܗ݀ܝ ܗܼܘ ܕܥܿܒܕ ܪܓܼܬܐ ܕܣܿܐܢܗ ܘܕܒ݀ܥܐ ܠܡܩܼܛܠܗ܆ ܒܣܿܓܝܐܘܼܬܐ ܕܬܦܢܝܼ̈ܩܐ. ܡܣܿܟܝܼܢ ܗ̄ ܡܐ ܕܐܝܼ ܠܟ ܡܡܫܚܐܝܼܬ ܐܣܬܼܝܒܪ ܘܠܐ ܬܚܼܕܐ ܒܣܿܓܝܐܘܼܬܐ ܦܘܼܢ̈ܩܐ ܘܦܘܼܪܦܥܐ ܕܠܐ ܡܫܘܼܚܬܐ ܕܠܐ ܥܦܝܼܦܐܝܼܬ ܡܕܪܟܐ ܠܟ ܨܪܝܼܟܘܼܬܐ. ܠܐ ܬܗܼܘܐ ܡܣܟܝܼܢ ܘܪܘܝ ܘܦܩܩ ܗ̄ ܡܼܢ ܗܿܠܝܢ ܥܪܘܿܩ ܦܐܪ̈ܐ ܐܢܝܢ ܕܪܚܡܼܬ݀ ܦܘܼܢ̈ܩܐ ܘܦܘܼܪ̈ܦܥܐ. ܦܩܩܘܼܬܐ ܡܡܠܼܠܐ ܒܛܠܐ. ܫܡܼ݁ ܡܠܼܬܐ ܬܡܘܼܬܝ ܒܠܒܼܟ ܗ̄ ܠܐ ܓܝܪ ܥܨܝܐ ܠܟ ܕܬܦܘܼܩܝ. ܐܝܟ ܓܐܪܐ ܕܐܿܠܨ ܡܐ ܕܡܦܿܩܝܼܢ ܠܗ ܡܼܢ ܒܣܼܪܐ. ܡܼܢ ܩܕܡ ܡܠܼܬܐ ܗ̄ ܡܼܢ ܩܕܡ ܥܘܼܠܗܿ ܗ̄ ܒܕܡܘܼܬܗܿ ܕܝܿܠܕܬܐ ܕܝܐܝܼܒܐ ܘܡܣܘܚܐ ܕܐܡܼܬܝ ܢܫܼܬܪܘܢ ܚܒܠ̈ܝܗܿ. ܘܬܬܢܼܦܫܝ ܡܼܢ ܐܘܼܠܨܢܐ ܒܝܕ ܝܠܕܗܿ ܗܿܟܢܐ ܐܦ ܣܟܠܐ ܐܝܟ ܥܘܼܠܐ ܡܕܡ ܛܥܝܼܢ ܠܡܠܼܬܐ ܒܓܘ ܢܦܫܼܗ ܘܡܣ̣ܿܐ ܕܐܡܼܬܝ ܢܚܒܼܠ\nܘܢܐܼܠܕܝܗܿ. ܐܝܼܬ ܕܚܿܛܐ ܘܠܐ ܡܼܢ ܗ̄ ܟܕ ܠܐ ܡܛܝܒܼ ܐܠܐ ܡܼܢ ܥܢܝ̈ܢܐ ܕܐܚܪ̈ܢܐ ܐܫܼܬܪܓܠ ܠܘܿܬ ܗܿܕܐ ܘܠܐ ܡܡܕ ܡܼܢ ܚܛܗ̈ܐ ܡܛ݀ܠ ܕܠܐ ܙܗܝܼܪ ܒܠܫܼܢܗ.","english":"If again he is occupied with repentance and marvels at the thoughts of the friends of God, and it is not possible to show again, and at their end, that of the evil ones is like their beginning, so also their end. If with good things he begins good things, he is rewarded, and that which is the opposite is likewise. How many are the friends who are ashamed, the friends who receive her through the insults and reproach which he pours out upon them. Until the good of your generations is not exhausted, with the generation of the left. And her acquaintances, for example, are those who know wisdom, they are praised. For if he does the will of every one who does the desire of his body, like that one who does the desire of his mind and seeks to kill him, in the multitude of distractions. He is foolish when it comes to you in a measured way, be prudent and do not rejoice in the multitude of solutions and dispersions which have no measure, which do not bring you need in a sparing manner. Do not be foolish and drunk and empty, with these flee from fruits which are the love of solutions and dispersions. Emptiness speaks in vain. Hear the word, let it die in your heart, for it is not difficult for you to go out. Like an arrow that is forced when it is shot from the flesh. Before the word, before its violence, in its likeness to the mother of Job and the reproach of when her bonds are loosened. And she is suffocated by the violence through her child, so also the fool, like the violent one, something errs to the word within himself and finds when he destroys and gives birth to her. There is sin and not when it is not prepared, but when the affairs of others are disturbed towards this, and not at all when sins are because he is not careful with his tongue.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܪ̈ܝܟ (drayk)","severity":"info","text":"The term ܕܪ̈ܝܟ (drayk) is ambiguous: it could mean 'generations' (from ܕܪܐ) or 'your generations' as a possessive. The English draft reads 'your generations', but the Syriac lacks a clear possessive suffix, leaving the referent uncertain.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܡܼܠܐ (shemlā)","severity":"info","text":"The word ܫܡܼܠܐ (shemlā) means 'left' (as in direction) and carries a negative connotation in Syriac tradition, often associated with sin or error. Here it modifies 'generation', suggesting a group opposed to righteousness.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܐܝܼܒܐ (Iyob)","severity":"info","text":"The reference to 'the mother of Job' (ܝܐܝܼܒܐ) is unusual; Job's mother is not named in the biblical book. This may be an allusion to extra-biblical traditions about Job's family, possibly from the Testament of Job or Syriac hagiography.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a discussion of repentance and the friends of God to a series of warnings about foolishness, drunkenness, and the dangers of speech. This may reflect a commentary structure that moves between moral exhortation and scriptural paraphrase.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, particularly in the phrases about 'the mother of Job' and 'her bonds are loosened'. The English draft's rendering of these as a simile for the fool's relation to the word is speculative; the syntax is corrupt or elliptical.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother of Job' is unclear; the text may be corrupt or drawing on a lost tradition.","The phrase 'generation of the left' (ܕܪܬܼ ܫܡܼܠܐ) is ambiguous: it could refer to a sinful lineage or a specific group in the commentary's context.","The sequence of warnings about 'solutions and dispersions' (ܦܘܼܢ̈ܩܐ ܘܦܘܼܪܦܥܐ) is obscure; the terms may have technical meanings in Syriac ascetic or philosophical discourse."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܘܐܝܼܬ ܕܡܬܼܬܩܠ ܘܠܐ ܗ̄ ܕܠܐ ܡܥܬܕ ܗܼܘܐ ܠܡ̈ܠܐ ܗܿܠܝܢ ܐܠܐ ܡܼܢ ܚܒܼܪܘܼܬܐ ܕܣܟܼ̈ܠܐ ܢܦܼܠ ܒܚܛܝܼܬܐ ܘܠܐ ܡܡܕ ܡܼܢ ܡܣܡ ܒܪܝܫܐ܀ ܡܘܗ̈ܒܬܗ ܕܣܟܠܐ܀ ܣܝܼ̈ܡܢ ܠܦܘܪܥܢܘܼܬܐ ܗ̄ ܡܐ ܠܡ ܕܝܿܗܒ ܣܟܠܐ܀ ܡܕܡ ܠܐܢܫ ܐܘܿ ܡܘܿܙܦ ܠܗ ܡܛܿܠ ܕܣܝܼܡܐ ܠܗ ܕܢܣܼܒ ܝܬܝܼܪ ܡܼܢ ܡܐ ܕܝܿܗܒ. ܠܐ ܚܿܐܪ ܒܗܿ ܒܡܘܗܼܒܬܗ ܕܫܘܝܐܝܼܬ ܢܬܦܼܪܥ ܒܗܿܝ ܕܠܐ ܗܼܘܐ ܐܝܟ ܕܝܿܗܒ ܒܫܘܝܘܬܐ ܒ݀ܥܐ ܕܢܣܼܒ ܐܠܐ ܝܬܝܼܪܐ ܘܣܿܓܝܐܝܼܬ܇ ܝܘܡܿܢܐ ܡܘܿܙܦ ܕܦܘܼܪܥܢܘܼܬܐ ܗ̄ ܒܗ݀ܘ ܡܕܡ ܕܓܿܒܐ ܘܦܿܪܫ ܕܢܬܼܠ ܚܿܐܪ ܕܢܓܼܒܐ ܘܢܣܼܒ ܒܦܘܪܥܢܘܼܬܐ ܝܬܝܼܪܬܐ. ܐܝܼܬ ܕܡܘܿܒܕ ܢܦܫܼܗ ܡܛ݀ܠ ܒܗܬܼܬܗ ܗ̄ ܡܛ݀ܠ ܒܗܬܼܬܐ ܘܟܘܼܚܕܐ ܡܫܬܘܕܐ ܫܘܼܘ̈ܕܝܐ ܪܘܪ̈ܒܐ ܟܕ ܠܐ ܡܿܨܐܼ ܠܡܫܼܡܠܝܘܼ. ܬܘܼܒ ܐܝܼܬ ܕܟܕ ܚܿܕܐ ܠܐܚܘܼܗܝ ܕܚܿܛܐ ܘܡܛ݀ܠ ܕܒܿܗܬ ܕܢܟܣܼܝܼܘܗܝ ܘܫܿܒܩ ܠܗ ܒܚܛܝܼܬܗ ܠܗܿܢܐ ܡܘܿܒܕ ܐܠܗܐ ܒܓܙܪ ܕܝܼܢܐ ܡܛ݀ܠ ܒܗܼܬܬܗ. ܡܼܢ ܟܘܼܣܝ ܐܦܘ̈ܗܝ ܓܿܡܪ ܗ̄ ܐܝܟ ܐܢܫ ܕܡܼܢ ܒܗܬܼܬܗ ܡܚܿܦܐ ܐܦܘ̈ܗܝ ܗܿܟܢܐ ܐܦ ܗܿܢܐ ܡܛ݀ܠ ܒܗܬܼܬܗ ܓܿܡܪ ܘܛ݀ܠܫ ܡܼܢ ܡܣܡ ܒܪܝܼܫܐ ܐܠܗܿܝܐ. ܥܠ ܕܠܐ ܥܨܼܐ ܢܦܫܼܗ ܘܐܟܣܼ ܠܐܚܘܼܗܝ ܕܟܒܪ ܒܝܕ ܡܟܣܢܘܼܬܐ ܗܦܼܟ ܗܼܘܐ ܗ݀ܘ ܡܼܢ ܚܛܝܼܬܐ. ܡܼܢ ܨܿܦܪܐ ܠܪܡܫܐ ܡܚܪܒܐ ܗ̄ ܗ݀ܟܢܐ ܒܝܼܫ ܢܩܼܦܐ ܕܙܢܝܼܬܐ ܕܡܚܪܒܐ ܩܠܝܼܠܐܝܼܬ ܡܕܝܪܐ ܣܓ̈ܝܐܐ ܕܡܠܝܢ ܛܒ̈ܬܐ ܘܐܦܕ̈ܢܐ ܕܗܼܢܘܿܢ ܐܢܘܿܢ ܒ̈ܬܐ ܪܘܪ̈ܒܐ ܥܿܩܪܐ ܘܣ݀ܚܦܐ. ܕܒܿܢܐ ܒܝܬܗ ܒܚܝܠܐ ܗ̄ ܡܿܢ ܕܒܥܘܠܐ ܘܿ ܒܛܠܘܡܿܝܐ ܕܩܢܝܿܢܐ ܕܐܚܪ̈ܢܐ ܒܿܢܐܢ ܒܝܬܗ ܘܠܘ ܒܥܘܼܬܪܗ ܗܿܢܐ ܕܐ ܠܐܢܫ ܒܿܢܐ ܠܢܦܼܫܗ ܩܒܼܪܐ ܘܒܒܝܬܐ ܕܒܢܼܐ ܠܐ ܡܬܼܬܢܝܼܚ. ܟܐܦ̈ܐ ܠܝܓܪܗ ܗ̄ ܠܩܒܘܼܪܬܗ. ܡܛ݀ܠ ܕܟ݀ܢܫܝܼܢ ܥܠ ܩܒܪܐ ܟܐܦ̈ܐ ܣܓܝ̈ܐܬܐ. ܢ݀ܛܪ ܢܡܘܿܣܐ ܗ̄ ܕܐܠܗܐ.","english":"And there is one who stumbles, and it is not that he is not prepared for these words, but rather from the fellowship of fools he falls into sin, and there is no one to set him on his head. The gifts of a fool. The rewards are set for him, what the fool gave. Something is not good, or he adds to it, because it is set for him that he takes more than what he gave. He does not look at his gift equally, and he is repaid with that which is not as he gave in equality, but he seeks to take more and abundantly. The day adds to the reward, in that which he chooses and distinguishes, so that he may look and choose and take in greater reward. There is one who destroys himself because of his shame, because of shame and falsehood, great false oaths are sworn, while he is unable to complete them. Again, there is one who, when he sees his brother sinning, and because he is ashamed to rebuke him, leaves him in his sin; for this reason God destroys him by a decree of judgment because of his shame. When he covers his face, he finishes, like a man who, when he is ashamed, covers his face; thus also this one, because of his shame, finishes and struggles with setting a divine beginning. Concerning one who does not restrain himself and rebuke his brother, who by means of concealment has already turned from sin. From morning to evening, it destroys; thus the evil yoke of injustice destroys quickly many dwellings full of good things and palaces that were houses of great men, uprooting and overthrowing. He seeks his house by force, that is, by iniquity and oppression of the weak; he seeks the houses of others, and not his own wealth; this one who seeks for himself a grave and a house that he seeks is not established. Stones for his body, for his burial, because many stones are heaped upon the grave. He keeps the law of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܬܼܬܩܠ","severity":"info","text":"The opening clause describes a person who stumbles into sin through association with fools, emphasizing moral failure rooted in bad company.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܟܠܐ","severity":"info","text":"The term 'fool' (ܣܟܠܐ) recurs as a key moral category, denoting one who lacks wisdom and whose gifts and rewards are inherently disordered.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܗܬܼܬܐ","severity":"info","text":"Shame (ܒܗܬܼܬܐ) is presented as a destructive force that leads to self-destruction or failure to correct others, reflecting a common ethical concern in Syriac ascetic and wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܡܘܿܣܐ ܕܐܠܗܐ","severity":"info","text":"The closing reference to 'the law of God' (ܢܡܘܿܣܐ ܕܐܠܗܐ) echoes biblical language, likely alluding to the Torah or divine commandments as the standard for righteous conduct.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܐܝܼܬ","severity":"info","text":"The phrase 'again, there is' (ܬܘܼܒ ܐܝܼܬ) marks a structural shift, introducing a new example of shame leading to sin, typical of the commentary's paratactic style.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܨܿܦܪܐ ܠܪܡܫܐ","severity":"caution","text":"The phrase 'from morning to evening' may be a proverbial expression for continuous destruction, but the syntax is ambiguous; it could also imply a temporal frame for the evil yoke's activity.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܼܢ ܨܿܦܪܐ ܠܪܡܫܐ' could be read as a temporal clause or a proverbial expression; the translation takes it as continuous destruction.","The referent of 'ܗ̄' in several clauses is sometimes unclear, but the context suggests it refers to the fool or the sinful person."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܐܿܠܨ ܝܨܪܗ ܗ̄ ܕܢܬܼܟܕܢ ܒܢܝܼܪܐ ܕܐܠܗܐ ܘܠܐ ܝܿܗܒ ܠܪܓܬܐ ܬܫܼܬܠܛܝ ܒܗ. ܐܝܟ ܐܣܝܼܪ̈ܐ ܗܝܼ ܚܟܡܼܬܐ ܗ̄ ܐܝܟ ܐܢܫ ܕܚܒܝܼܫ ܘܐܣܝܼܪ ܘܡܐܝܼܢܐ ܠܗ ܗܿܟܢܐ ܐܦ ܣܟܼܠܐ ܡܐ ܕܡܬܼܩܪܒ ܠܚܟܡܼܬܐ ܐܝܟ ܐܣܘܼܪܐ ܗܿܝ ܠܗ. ܐܝܟ ܩܘܼܠܒܐ ܗ̄ ܩܘܼܠܒܐ ܒܕܪܥܐ ܡܬܼܬܣܝܼܡ ܐܝܟ ܕܡܗܿܕܪ ܩܘܼܠܒܐ ܠܕܪܥܐ ܡܗܿܕܪܐ ܚܟܡܼܬܐ ܣܠܟܘܼܠܬܢܐ. ܘܐܝܟ ܨܒܼܬܐ ܥܠ ܗ̄ ܐܝܟ ܕܡܿܨܒܬܐ ܫܐܪܐ ܕܕܗܒܐ ܠܕܩܿܢܐܼ ܠܗܿ܀ ܦܘܼܡܗ ܕܪܫܝܼܥܐ ܒܓܘܼܫܡܐ ܕܢܦܼܫܗ ܡܡܿܠܠ ܗ̄ ܡܐ ܕܡܡܿܠܠ ܪܫܝܼܥܐ ܡܠܼܬܐ ܡܣܓܦܢܝܼܬܐ ܠܚܘܼܣܪܢܐ ܕܩܢܘܼܡܗ ܗܿܘܝܐ܀ ܦܘܼܡܗ ܕܣܟܼܠܐ ܗ̄ ܡܠ̈ܘܗܝ. ܐܝܟ ܕܒܠܒܼܗ ܐܢܝܢ ܗ̄ ܠܐ ܡܬܼܚܫܒ ܕܐܝ̣ܿܢܐ ܡܡܿܠܠ ܐܠܐ ܒܪ ܫ݀ܥܬܗ ܕܣܠܼܩ ܠܗ ܚܘܼܫܒܐ ܐܫܼܕܗ ܐܝܟ ܡ̈ܝܐ. ܐܝܟ ܟܐܦܐ ܨܚܢܬܐ ܗ̄ ܐܝܼܬ̄ܘ\nܣܟܠܐ. ܐܝܟ ܟܐܦܐ ܕܓܥܝܼܨܐ ܘܣܝܡܐ ܬܘܼܩܠܬܐ ܘܟ݀ܠܢܫ ܥܿܪܩ ܡܼܢ ܬܒܿܪܐ ܘܥܩ̈ܬܐ ܕܡܝܬܐ ܡܼܢ ܪܝܼܚܐ ܣܪܝܐ ܕܡܦܩ ܡܼܢ ܦܘܼܡܗ. ܗܿܢܝܢ ܕܡܚܣܪ̈ܢ ܐܝܟ ܪܝܼܫܝܐ ܣܪܝܐ ܠܣܘܩܐ. ܥܕ ܢܦܼܘܼܩ ܐܢܫ ܠܒܪ ܠܫܘܼܩܐ ܗ̄ ܐܢ ܒܿܥܐ ܐܢܫ ܠܡܦܼܩ ܠܫܘܼܩܐ ܘܦܓܿܥ ܒܗ ܣܟܠܐ ܩܠܝܼܠܐܝܼܬ ܡܩܿܒܠ ܨܥܪܐ ܡܢܼ̈ ܘܗܘܼ ܟܐܡܼܬ݀ ܗܘܬܼ݀ ܥܠܼܬ݀ ܨܥܪܗ ܟܕ ܠܐ ܐܙܕܗܼܪ ܘܟܢ ܢܦܼܩ. ܒܝܬ ܒܿܟܐ ܕܡܝܼܬܐ ܗ̄ ܡܼܢ ܥܝܿܕܐ ܐܡܼܪܗܿ ܕܝܘܼܕ̈ܝܐ ܠܗ݀ܝ ܕܫܒܼܥܐ ܡܛ݀ܠ ܕܫܒܼܥܐ ܝܘܡ̈ܝܼܢ ܒܿܟܝܢ ܥܠ ܡܝܼܬܐ ܐܘܿ ܬܘܼܒ ܥܠ ܡܫܡܼܠܝܘܼܬܐ ܐܡܿܪ. ܘܒܝܬ ܫ݀ܟܐ ܕܣܟܼ̈ܠܐ ܟ݀ܠ ܗ̄ ܥܠ ܕܠܐ ܡܬܘܬܿܡ ܙܪܢܐ ܒܚܟܼܡܬܐ. ܐܝܟ ܥܪܩܬܐ ܕܩܝܣܐ܀ ܒܡܠܼ̣ܐ ܕܪܥܝܿܢܗ ܗ̄ ܐܟܙܼܢܐ ܕܥܪܩܼܬܐ ܕܡܼܢ ܩܝܣ̈ܐ ܓܒܼ̈ܝܐ ܕܐܣܝܼܪܐ ܒܐܼܣ̈ܐ ܕܙܘܝ̈ܬܐ ܕܒܝܬܐ ܕܡܿܚܙܩܐ ܠܗܝܢ ܠܐܣ̈ܐ ܘܡܚܿܨܐ ܗ݀ܟܢܐ ܠܟܼܒܐ ܡܗܘܢܼܐ ܕܡܼܬܕܒܪ ܒܡܠܼ̣ܐ ܕܚܟܼܡܬܐ ܘܒܚܘܼܫܒܐ ܕܪܥܝܿܢܐ ܬܩܼܢܐ.","english":"He restrains his nature, that he might be tested in the furnace of God, and does not allow desire to rule over him. Wisdom is like fetters; it is like a man who is bound and imprisoned, and it leads him thus. Likewise, a fool, when he approaches wisdom, it is like a fetter to him. It is like a ring; a ring is placed on the arm, as a ring adorns the arm, so wisdom adorns the foolish. And like a bracelet on it; as a bracelet of gold adorns the neck of its wearer. The mouth of the wicked speaks from the substance of his soul; when the wicked speaks, the word comes forth destructively to the detriment of his standing. The mouth of a fool is his words. As in his heart, so he speaks; it is not considered where he speaks, but at that moment the thought that arises in him, he pours it out like water. Like a stone of the field is the fool. Like a stone that is cast and placed as a stumbling block, and everything flees from its breaking and the lamentations of the dead, from the foul smell that comes from his mouth. That which is lacking is like a rotten head in the market. Until a man goes out to the market; if a man wishes to go out to the market and meets a fool, he quickly receives harm from him, and he is silent; his harm came about because he was not cautious and went out. The house of mourning for the dead is like the custom which the Jews call \"the seven,\" because for seven days they mourn over the dead, or again concerning completion, he says. And the house of the foolish is entirely about that which is not completed, a seed in wisdom. Like the bark of a tree. In the fullness of his thought, it is like the bark which, with choice pieces of wood bound in the corners of the house, holds them to the wood and strikes thus, so the heart is moved by the fullness of wisdom and by the thought of the fool is fixed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܝܼܪ̈ܐ","severity":"info","text":"The Syriac ܐܣܝܼܪ̈ܐ (ʾesīrē) means “fetters” or “bonds,” here used metaphorically for wisdom as a restraining force. The same root appears in the simile of a bound prisoner.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܼܥܐ","severity":"info","text":"The reference to “the seven” (ܫܒܼܥܐ, šḇāʿā) describes the Jewish custom of seven days of mourning, known as shiva. Bar Salibi explicitly identifies this as a practice of the Jews, providing a rare explicit cultural note in the commentary.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܟܐܦܐ ܕܓܥܝܼܨܐ","severity":"info","text":"The comparison of a fool to a stone that is cast and becomes a stumbling block (ܟܐܦܐ ܕܓܥܝܼܨܐ) parallels the biblical image of a stumbling block (e.g., Ps 119:165 LXX; Sir 21:16–17). The Syriac Ben Sira itself uses similar stone imagery for folly.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage is a series of similes (fetters, ring, bracelet, stone, rotten head, bark) illustrating the nature of the fool and the wicked. The structural classification as narrative is loose; it is better described as a didactic catalogue of comparisons.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܬ ܫ݀ܟܐ ܕܣܟܼ̈ܠܐ","severity":"caution","text":"The phrase “house of the foolish” (ܒܝܬ ܫ݀ܟܐ ܕܣܟܼ̈ܠܐ) is ambiguous: it may mean the company or dwelling of fools, or be a metaphor for their mental state. The English draft renders it as “house of the foolish,” but the Syriac could also be read as “place of fools.”","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܝܬ ܫ݀ܟܐ ܕܣܟܼ̈ܠܐ could be interpreted as either a literal house or a figurative domain of fools.","The simile of the bark (ܥܪܩܬܐ ܕܩܝܣܐ) is obscure: it may refer to tree bark used in construction or to a type of binding, but the exact referent is uncertain.","The final clause about the heart being moved by wisdom and fixed by the fool’s thought is syntactically compressed and may be corrupt or elliptical."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܨܪܪܐ ܙܥܘܿܪܐ ܥܠ ܗ̄ ܐܟܙܼܢܐ ܕܨܪܪܐ ܙܥܘܪܐ ܟܕ ܣܝܼܡ ܥܠ ܟܐܦܐ ܕܪܡܐ. ܡܛ݀ܠ ܩܠܝܼܠܘܼܬܗ ܡܬܼܕܒܪ ܡܼܢ ܪܘܼܚܐ. ܘܐܟܙܼܢܐ ܕܡܐܢܐ ܕܟܬܢܐ ܘܥܡܪܐ ܡܛ݀ܠ ܩܠܝܼܠܘܼܬܗܘܿܢ ܠܐ ܩ݀ܝܡܝܼܢ ܩܕܡ ܪܘܼܚܐ ܘܥܠܥܠܐ ܬܩܝܼܦܬܐ. ܗ݀ܟܢܐ ܠܡ ܠܒܼܗ ܗ̄ ܚܘܼܫ̈ܒܘܗܝ ܕܣ̣ܼܠܐ ܩܠܝܼܠܐܝܼܬ ܡܬܼܬܒܪܝܼܢ ܩܕܡ ܥܿܩܬܐ܆ ܬܫܼܡܘܿܛ ܣܝܦܐ ܠܐ ܬܕܚܼܠ ܗ̄ ܬܦܼܣܘܿܩ ܣܒܼܪܐ ܕܗܿܟܢ ܫܿܪܐ ܠܗ ܠܚܘܼܒܐ ܪܗܝܼܒܐܝܼܬ. ܐܝܼܬ ܠܗ ܡܦܩܼܢܐ ܗ̄ ܐܝܼܬ ܠܗ ܣܟܼܪܐ ܗ̄ ܕܟܕ ܢܿܦܩ ܪܘܼܚܐ ܠܪܚܡܿܗ ܗ݀ܘ ܕܫܼܡܛ ܣܿܝܦܐ ܡܬܼܪܥܐ ܗ݀ܘ ܕܐܫܼܬܡܛ ܥܠ̄ܘ ܣܝܦܐ. ܩܕܡ ܢܘܼܪܐ ܥܿܛܪ. ܬܼܢܼܢܐ ܗ̄ ܕܐܟܙܼܢܐ ܕܩܕܡ ܕܬܕܠܩܝ ܢܘܼܪܐ ܥܿܛܪ ܬܢܢܐ ܩܕܡܐܝܼܬ ܠܐ݀ܬܐ ܟܐܡܼܬ݀ ܕܡܫܼܬܠܗܒܐ ܢܘܼܪܐ ܡܼܢ ܒܿܬܪܟܢ ܗܿܟܢܐ ܡܼܢ ܩܕܡ ܕܢܐܼܬܘܢܿ ܠܐ݀ܫܕ ܕܡܐ ܗ̄ ܠܩܼܛܠܐ ܩܕܡܐܝܼܬ ܠܨܥܪܐ ܐܬܿܐ ܘܡܼܢ ܨܥܪܐ ܘܪܘܓܙܐ ܡܬܝܼܠܕ ܡܿܘܬܐ ܡܕܝܢ ܡܛ݀ܠ ܗܿܠܝܢ ܚܡܼܣܢ ܒܐܪܙ ܚܘܼܒܐ. ܡܿܢ ܕܝܢ ܐܩܝܼܡ ܥܠ ܦܘܼܡܝ ܢܛܘܿܪܐ ܗ̄ ܕܐܚܿܡܣܢ ܘܠܐ ܐܓܿܠܐ ܐܪܙܐ ܕܚܒܪ̈ܝ ܘܠܐ ܐܨܿܥܪܝܼܘ̄ ܒܗܿܕܐ ܥܠܼܬܐ. ܐܠܗܐ ܐ݀ܒܝ ܗ̄ ܘܫܐܠ ܠܗܿܕܐ ܒܨܠܘܿܬܐ ܐܡܿܪ ܐܠܗܐ ܐܝܟ ܕܒܟܝܿܢܐ ܘܐܒܐ ܐܝܟ ܕܒܛܝ̄ܒܘܼ ܠܐ ܬܬܩܼܠܢܝ ܡܛ݀ܠܬܗܘܿܢ ܗ̄ ܘܐܦܿܠ ܒܚ̈ܛܗܐ ܕܡܛ݀ܠ ܦܘܼܡܝ ܘܠܫܼܢܝ ܘܣܼ̈ܦܘܬܝ ܘܬܪܥܝܼܬܝ ܐܬܬܼܩܠ. ܐܠܐ ܐܩܝܼܡ ܥܠܝܗܘܿܢ ܢܛܘܿܪ̈ܐ ܗ̄ ܚܝܠܐ ܕܝܘܼܠ̈ܦܢܝܟ. ܒܕܟܢܘܼܬܫܗܘܿܢ ܠܐ ܢܐܼܪܬܘܿܢ ܗ̄ ܠܗܘܿܢ ܠܗܕ̈ܡܘܗܝ ܐܡܿܪ ܦܘܼܡܗ ܘܥܝ̈ܢܘܗܝ ܘܐܕ̈ܢܘܗܝ ܥܡ ܪ̈ܓܫܼܘܗܝ ܕܫܪܟܐ ܕܠܐ ܢܐܪܼܬܘܿܢ ܥܠܘܗܝ ܘܢܣܼܒܘܢܼ ܫܘܼܠܛܢܐ ܘܢܫܼܬܥܒܕ ܠܪܓܼܬܗܘܿܢ.","english":"A small bond upon him, like a small bond placed upon a stone that is thrown, because of its lightness it is carried by the wind. And like a garment of linen and wool, because of their lightness they do not stand before a strong wind and a violent storm. Thus, if his heart and his thoughts are light, they are easily broken before affliction; the sword is drawn, he does not fear; it will cut off the hope of such a one, and he gives himself to love recklessly. He has an exit, he has a barrier, so that when the wind goes out to its desire, that one who draws the sword is the one upon whom the sword is drawn. Before the fire, smoke. The sign is that before the fire blazes, smoke first appears; like a woman who is inflamed with fire, so also before the swords come to shed blood, first comes anger, and with anger and wrath, death is born immediately, because these are violent in the secret of love. But when he set guards over my mouth, that I might keep the secret and not reveal the secret of my companions, and not become angry in this matter. \"My God, my father,\" and he asks for this in prayer; he says, \"My God, like a father, and my father, like a good one, do not let me be hindered because of them, and not even in the sins that come from my mouth, my tongue, my lips, and my thought, am I hindered. But set over them guards, the power of your teachings. By their purity, they did not become a snare to his limbs,\" he says, \"his mouth, his eyes, and his hands, along with his senses, so that the rest would not become a snare to him and take authority and be enslaved to their desire.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܪܪܐ ܙܥܘܿܪܐ","severity":"info","text":"The phrase 'small bond' (ܨܪܪܐ ܙܥܘܿܪܐ) is a metaphor for the initial restraint of wisdom, contrasting with the earlier image of fetters. The term recurs in the commentary's analogical structure.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܐܢܐ ܕܟܬܢܐ ܘܥܡܪܐ","severity":"info","text":"The 'garment of linen and wool' (ܡܐܢܐ ܕܟܬܢܐ ܘܥܡܪܐ) likely refers to a mixed-fabric garment, possibly alluding to Jewish or early Christian purity concerns, though the commentary does not develop this.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܝܼܬ ܠܗ ܡܦܩܼܢܐ ܗ̄ ܐܝܼܬ ܠܗ ܣܟܼܪܐ","severity":"info","text":"The phrase 'He has an exit, he has a barrier' introduces a parallel construction that contrasts the fool's reckless exit with the wise man's guarded barrier, structuring the moral lesson.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܗܐ ܐ݀ܒܝ","severity":"info","text":"The invocation 'My God, my father' (ܐܠܗܐ ܐ݀ܒܝ) echoes Ben Sira's prayer language (cf. Sir 23:1-4), though no direct citation is marked in the Syriac. The commentary adapts it as a petition for self-restraint.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܟܢܘܼܬܫܗܘܿܢ","severity":"caution","text":"The reading ܒܕܟܢܘܼܬܫܗܘܿܢ ('by their purity') is uncertain; the manuscript may have a scribal error or variant. The sense is retained as 'purity' but the form is irregular.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like a woman who is inflamed with fire' (ܐܟܙܼܢܐ ܕܩܕܡ ܕܬܕܠܩܝ ܢܘܼܪܐ ܥܿܛܪ ܬܢܢܐ ܩܕܡܐܝܼܬ ܠܐ݀ܬܐ ܟܐܡܼܬ݀ ܕܡܫܼܬܠܗܒܐ) is ambiguous: it may compare the fool's passion to a woman's lust, or be a generic simile for uncontrolled desire. The translation takes the latter reading.","The clause 'he set guards over my mouth' (ܐܩܝܼܡ ܥܠ ܦܘܼܡܝ ܢܛܘܿܪܐ) could refer to the sage or to God; the commentary treats it as the sage's self-imposed discipline."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܘܡܼܢ ܗܿܪܟܐ ܢܼܚܕܐ ܒܗ ܣܿܐܟܗ ܐܠܐ ܗܒ ܠܝܼ ܚܝܠܐ ܕܐ݀ܫܟܚ ܐܫܿܥܒܕ ܐܢܘܿܢ ܐܝܟ ܕܠܐ ܡܬܘܿܡ ܐܚܿܛܐ ܒܚܕ ܡܼܢ ܪ̈ܓܫܼܝ ܠܒܼܐ ܦܚܼ؛ܐ ܐܪܚܩܼ ܡܢܼܝ ܗ̄ ܦܚܼܙܘܼܬܐ ܗܿܪܟܐ ܠܢܟܝܼܠܘܼܬܐ ܩܿܪܐ ܘܐܡܿܪ ܕܟܿܠܡܕܡ ܕܡܒܿܛܠ ܡܢܼܝ ܠܚܘܼܒܐ ܫܪܝܼܪܐ ܐܪܚܼܩ ܡܢܼܝ. ܘܟ݀ܠܡܕܡ\nܕܫܦܝܼܪ ܠܐ ܢܦܠܼܛܢܝ ܗ̄ ܠܐ ܢܬܪܚܼܩ ܡܼܢ ܨܝܕܝ. ܘܦܚܼܙܐ ܕܒܣܼܪܐ ܠܐ ܗ̄ ܙܠܝܼܠܘܼܬܐ ܕܡܬܦܼܠܚܐ ܓܠܝܐܝܼܬ ܐܠܐ ܐܙܕܠܼܠ ܒܗܿ ܒܗܿܕܐ ܥܠ ܪ̈ܓܝܓܬܐ ܕܒܣܼܪܐ ܘܨܚܢܘܼܬܐ ܪܡܿܙ. ܐܦ ܠܣܟܠܘܼܬܐ ܗ̄ ܠܕܓܠܘܬܐ ܗ̄ ܠܐ ܬܠܼܦ ܦܘܼܡܟ ܗ̄ ܢܦܫܟ. ܡ̈ܠܼܐ ܕܫܘܼܩܪܐ ܗ̄ ܥܘܠܐ ܕܒܩܪܝܼܒܐ ܐܬܕܟܪ ܕܐܒܐ ܐܡܐ ܗ̄ ܡܕܒܪܢܐ. ܘܐܡܐ ܟܢܘܼܫܬܐ ܕܪܘܪ̈ܒܢܐ ܐܝܼܬ ܠܟ. ܕܠܐ ܬܬܩܼܠ ܩܕܡܝܗܘܿܢ ܗ̄ ܕܠܐ ܬܬܼܚܝܒ ܘܩܕܡܝܗܘܿܢ ܬܒܼܗܬ. ܘܒܝܘܼܠܦܢܟ ܬܼܨܛܥܪ ܗ̄ ܡܛ݀ܠ ܝܘܼܠܦܢܐ ܒܝܼܫܐ ܘܥܝ̈ܕܐ ܣܢ̈ܝܐ ܕܕܓܠܘܼܬܐ ܕܝܼܠܦ ܦܘܼܡܟ ܡܨܛܥ ܐܢܬ ܡܢܼܗܘܿܢ ܘܡܚܼܕܐ ܬܬܼܬܘܐ ܥܠ ܡܘܠܕܟ ܘܗܘܝܟ ܒܥ݀ܠܡܐ ܘܬܠܘܿܛ ܠܝܘܡܐ ܕܐܬܝܠܕܬ ܒܗ܀ ܬܪܝܢ ܙܢܝܼ̈ܢ. ܘܕܬܠܬܐ ܗ̄ ܪܡܿܙ ܥܠ ܕܓܠܘܼܬܐ ܘܓܢܒܘܼܬܐ ܘܓܘܪܐ ܗܿܠܝܢ ܓܝܪ ܠܚܕ̈ܕܐ ܢܩܝܼܦܝܼܢ. ܟ݀ܠ ܓܝܪ ܕܓܿܐܪ ܡܕܓܿܠ ܘܓܿܢܒ ܘܦܪܫ ܘܡܚܼܕܐ ܚܠܛ ܐܢܘܿܢ ܓܒܪܐ ܕܦܚܙ ܒܨܥܪܐ ܕܒܣܼܪܗ ܗ̄ ܒܨܥܪܐ ܕܦܓܪܗ ܐܝܟ ܕܢܓܼܢܘܿܒ ܢܕܓܠ ܢܙܢܐ ܠܐ ܦ݀ܠܛ ܡܼܢ ܢܘܼܪܐ ܕܪܘܓܙܐ ܕܕܝܼܢܐ. ܠܒܣܼܪܐ ܕܓܒܪܐ. ܒܣܝܼܡ ܠܗ ܗ̄ ܟ݀ܠ ܦܓܪܐ ܕܐܢܬܬܐ ܐܝܿܕܐ ܗܝܼ ܡܣܼܬܩܒܠܐ ܘܦ݀ܓܥܐ ܒܗ ܒܣܝܼܡ ܘܪܚܝܼܡ ܥܠܘܗܝ ܢܩܼܦܗܿ. ܝܘܢܝܐ ܚܠܼܦ ܟ݀ܠ ܒܣܪ. ܟ݀ܠ ܠܚܡ ܗ̄ ܡܼܢ ܕܡܘܼܬܐ ܕܐܝܿܢܐ ܕܢܟܦܼܢ ܕܟ݀ܠ ܠܚܡܐ ܕܡܬܼܬܣܝܼܡ ܩܕܡܘܗܝ ܐܢ ܕܣܥܪ̈ܐ ܘܐܢ ܕܕܘܼܚܢܐ ܐܟܿܠ ܗ݀ܟܢܐ ܐܦ ܨܚ̈ܢܐ ܠܐ ܦܿܪܫܝܼܢ ܠܐܢܬܬܐ ܫܦܝܼܪܬܐ ܡܼܢ ܣܢܝܼܬܐ.","english":"wind. And here he calls a small bond a \"lightness\" and says that everything that hinders him from true love is far from him. And everything that is good does not escape me nor is it far from my side. And the fleshly passion is not the lightness that is clearly practiced, but he alludes to being lightened in this matter concerning the desires of the flesh and the passions. Also to folly, also to falsehood: \"Do not let your mouth or your self learn words of falsehood or iniquity,\" he recalls nearby that father and mother are guides. And mother is the dust of the great ones that you have, so that you are not despised before them, nor condemned, and before them you are ashamed. And by your teaching you will be diminished, because of evil teaching and evil habits of falsehood that your mouth learns, you are diminished by them, and immediately you will be accused concerning your birth and your being in the world, and you will curse the day on which you were born. The second is about the strong ones. And the third alludes to falsehood and pride and arrogance, for these are bound together. For everyone who is proud is false and arrogant and separates, and immediately mixes them, a man who sees the shame of his flesh and the shame of his body, as Jacob deceived and lied and did not escape from the fire of anger of the judge. To the flesh of a man it is pleasant, and the whole body of a woman is a hand that is received and strikes it, pleasant and beloved upon him, his bond. A yoke over all flesh. All bread is from the likeness of a loaf of bread that is baked, all bread that is placed before him, whether of barley or of wheat, he eats thus. Also passions are not distinguished from a beautiful woman by an evil one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܚܼܙܘܼܬܐ","severity":"info","text":"The Syriac term ܦܚܼܙܘܼܬܐ (pḥzūtā) is rendered 'lightness' in the English draft, but it carries a moral sense of frivolity or instability, not physical weight. Bar Salibi uses it to denote a spiritual defect that hinders true love.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܒܐ ܐܡܐ","severity":"info","text":"The phrase 'father and mother are guides' echoes the wisdom tradition of Ben Sira (Sir 7:1–2) on honoring parents, though no direct citation is given. Bar Salibi adapts it to warn against false teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܼܠܦܢܐ ܒܝܼܫܐ","severity":"info","text":"The reference to 'evil teaching and evil habits of falsehood' reflects a common concern in Syriac ascetic literature about the corrupting influence of bad company and false doctrine, as seen in Aphrahat and Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܥܩܘܿܒ","severity":"info","text":"The mention of Jacob (ܝܥܩܘܿܒ) who 'deceived and lied' alludes to the biblical patriarch Jacob’s deception of Isaac (Gen 27) and his subsequent trial (Gen 32:24–32), used here as a moral exemplum of the consequences of falsehood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܝܢ ܙܢܝܼ̈ܥ. ܘܕܬܠܬܐ","severity":"info","text":"The passage is structured as a tripartite moral exposition: first on lightness and false love, second on the 'strong ones' (ܙܢܝܼ̈ܥ), and third on falsehood, pride, and arrogance, which are said to be bound together.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܿܕܐ ܗܝܼ ܡܣܼܬܩܒܠܐ","severity":"caution","text":"The phrase 'a hand that is received and strikes it' is ambiguous in the Syriac; it may refer to a woman’s body as both receptive and aggressive, but the syntax is unclear. The English draft interprets it as a metaphor for seduction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mother is the dust of the great ones' (ܐܡܐ ܟܢܘܼܫܬܐ ܕܪܘܪ̈ܒܢܐ) is obscure; it may be a proverbial expression for humility or a reference to ancestral teaching.","The identity of 'the strong ones' (ܙܢܝܼ̈ܥ) in the second section is not specified; it could refer to moral exemplars or to the powerful who resist falsehood."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܓܒܪܐ ܕܡܫܩܪ ܗ̄ ܕܦ݀ܠܚ ܫܘܼܩܪܐ ܥܠ ܬܫܘܝܼܬܐ ܕܥܪܣܗ ܡܐ ܕܡܓܣ. ܘܡܼܬܪܥ ܒܢܦܼܫܗ ܕܠܝܬ ܕܚܿܙܐ ܠܗ ܘܠܐ ܝܿܕܥ ܕܐܠܗܐ ܐܦ ܩܕܡ ܕܢܒܼܪܝܼܘܗܝ ܡܦܿܣ ܒܗ ܕܡܘܿܢ ܥܬܝܼܕ ܕܢܗܼܘܐ ܡܢܼܗ ܘܡܘܿܢ ܣܿܥܪ. ܘܡܣܼܬܟܠ ܒܚܫܼܘܿܟܐ ܩܘܼܒܠܠܐ ܗ̄ ܕܗܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܡܢܼܗܘܿܢ ܟܣܝܐܝܼܬ ܘܐܝܟ ܕܒܚܼܫܘܼ̣ܐ ܗ݀ܟܢܐ ܓܠ̈ܝܢ ܩܕܡܘܗܝ ܐܝܟ ܗ݀ܘ ܕܠܘܼܩܒܠ ܐܦܘ̈̄ ܘܩܕܡ ܥܝܢ̈ܘܗܝ ܡܣܼܬܥܪ̈ܢ ܡܬܼܒܩܐ ܒܗܝܢ ܟ݀ܠ ܕܡܫܼܬܚܪܝܢ ܒܬܒܝܠ ܗ̄ ܬܒܝܠ ܠܝܬܒܐ ܩ݀ܪܐ. ܕܡܫܼܬܚܪܝܼܢ ܐܝܿܠܝܢ ܕܚܼܝܝܼܢ. ܚܟܡܼܬ ܬܫܒܼܚܝ ܢܦܫܼܗܿ ܗ̄ ܡܩܿܠܨ ܠܗܿ ܒܝܕ ܢ݀ܡܘܣ̈ܝܗܿ ܘܛܘܼܟ̈ܣܝܗܿ ܫܦܝܼܪܐ ܘܒܓܘ ܥܡܗ ܗ̄ ܚܝܠ̈ܘܬܗ. ܐܢܿܐ ܡܼܢ ܦܘܼܡܗ ܕܥܠܝܐ ܢܦܩܿܬ ܗ̄ ܒܛܘܼܪܐ ܕܣܝܼܢܝ. ܒܘܼܣܪܐ ܦܘܼܩ̈ܕܢܐ ܐܘܟܝܼܬ ܦܬܓ̈ܡܼܐ ܒܥܩܼܪ̈ܐ ܕܬܗܘܼ̈ܡܐ ܗ̄ ܕܐܬܪ̈ܘܬܐ ܬܚܬ̈ܝܐ ܕܬܗܘܼܡ ܕܝܡܐ ܕܣܘܦ. ܒܡܒܘܼ̈ܥܐ ܕܡܝ̈ܐ ܗ ܕܝܘܪܕܢܢ ܘܒܫܼܬ̈ܐܣܐ ܗ̄ ܕܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܘܒܟܿܠܗܘܿܢ ܥܡ̈ܡܼܐ ܗ̄ ܘܐܝ̣ܿܐ ܕܐܝܼܬ ܥܡܡܼ̈ܐ ܥܡ ܫܪ̈ܒܬܗܘܿܢ ܐܫܼܬܠܛܬ݀. ܕܒܐܝܿܢܐ ܝܘܼܬܪܢܐ ܐ݀ܫܪܐ ܗ̄ ܕܥܡܐ ܐܘܿ ܕܥܡܼ̈ܡܐ. ܕܒܝܥܩܘܿܒ ܫܪܝܼ ܗ̄ ܥܡܼܪ. ܠܘ ܐܟܡܿܢ ܕܗܿܫܐ ܐܬܪܥܝܼ ܗܼܘܐ ܡܿܪܐ ܟ݀ܠ ܐܠܐ ܡܼܢ ܡܬܘܿܡ ܘܡܼܢ ܥ݀ܠܡ. ܘܒܡܫܼ̣ܢܐ. ܩܕܡܘܗܝ ܫܡܫܿܬ ܗ̄ ܬܘܼܩܢܗ\nܠܡ ܟ݀ܠܗ ܕܡܫܟܢܐ ܐܢܿܐ ܬܩܢܿܬ. ܐܝܟ ܐܪ̈ܙܐ ܗ̄ ܐܝܟ ܐܪ̈ܙܐ ܕܒܠܼܒܢܢ. ܗܿܟܢܐ ܐܦ ܐܢܿܐ ܡܫܿܕܪ ܐܢܼܐ ܩܕܡܘܗܝ ܕܠܐ ܙܘܼܥܙܥ. ܘܐܝܟ ܐܝܼܠܢܐ ܗ̄ ܐܡܿܪ ܥܠ ܐܝܠܢܐ ܗ݀ܘ ܕܗܿܘܐ ܡܢܼܗ ܡܫܼܚܐ ܟܕ ܡܬܼܡܚܐ ܩܠܦܼܬܗ. ܛܘܼܪܐ ܕܬܠܓܐ ܠܗ݀ܘ ܕܠܐ ܕܥ݀ܒܪ ܡܢܼܗ ܬܠܓܐ܀ ܥܪܒܬ݀ ܘܪܕܐ ܗ̄ ܥܪ̈ܒܐ ܩܿܪܐ ܠܥܪ̈ܦܬܐ ܗܿܠܝܢ ܕܥܒ̈ܕܢ ܗܒ̈ܒܐ ܘܦܩܚܼ̈ܐ ܕܕܡܿܝܢ ܠܘܪ̈ܕܐ. ܦܘܼܪܣܡܐ.","english":"A man who lies, who serves falsehood against the truth of his bed when he is baptized. And he thinks in his soul that no one sees him, and does not know that God, even before his creatures, judges him, that the water is destined to become with him and the water will act. And he perceives in darkness, the opposite of that which is hidden from those who are stirred up from him secretly, and as in darkness, so are things revealed before him like that which is opposite his face, and before his eyes those who are stirred up are left in all that is sought in the world, the world calls him a liar. Those who are sought are those who live. The wisdom of praise praises herself by her beautiful laws and canons, and within her people are her powers. This mother, from the mouth of the high one, went forth on Mount Sinai. Good news, commandments, or rather words, at the roots of the abyss of the lower regions of the abyss of the sea of the end. At the springs of the waters of the Jordan, and at the foundations of the earth of the kingdom. And over all the peoples and islands that exist, peoples with their tribes, she ruled. For in which island did the superiority of a people or of nations dwell? In Jacob he began to dwell. Not as though now the Lord of all was revealed, but from the beginning and from eternity. And in Christ. Before him, his power served.\n\nNot all that is found can this mother establish. Like the cedars, like the cedars of Lebanon. So also this mother sends this before him without being shaken. And like a tree, he speaks about that tree which becomes with him oil when its bark is struck. A mountain of snow for that which does not pass with him snow. An evening and a rose, he calls the clouds that make flowers and blossoms that resemble roses. A proclamation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܓܣ","severity":"info","text":"The Syriac verb ܡܓܣ (to be baptized) is used here in a context of deception, contrasting the physical act of baptism with the inner state of falsehood.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܪܐ ܕܣܝܼܢܝ","severity":"info","text":"The reference to Mount Sinai (ܛܘܼܪܐ ܕܣܝܼܢܝ) evokes the giving of the Law, aligning wisdom's praise with the divine revelation to Moses.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪ̈ܙܐ ܕܒܠܼܒܢܢ","severity":"info","text":"The cedars of Lebanon (ܐܪ̈ܙܐ ܕܒܠܼܒܢܢ) are a traditional symbol of strength and endurance in Syriac literature, used here to illustrate the unshakable nature of wisdom.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a critique of hypocrisy to a praise of wisdom, marked by the phrase 'The wisdom of praise praises herself,' introducing a new thematic section.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܡܫܼ̣ܥܐ","severity":"info","text":"The mention of Christ (ܒܡܫܼ̣ܥܐ) parallels the earlier reference to Jacob, linking wisdom's dwelling with key biblical figures in salvation history.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܪܒܬ݀ ܘܪܕܐ","severity":"caution","text":"The phrase 'evening and a rose' (ܥܪܒܬ݀ ܘܪܕܐ) is ambiguous; it may be a scribal error or a poetic metaphor for clouds, as the text explains they produce flowers resembling roses.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this mother' (ܐܢܿܐ) is unclear; it likely refers to wisdom personified, but could also denote the Law or the Church.","The phrase 'evening and a rose' (ܥܪܒܬ݀ ܘܪܕܐ) is textually uncertain; the commentary interprets it as clouds, but the reading may be corrupt."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܐܝܼܠܢܐ ܗ݀ܘ ܪܝܼܫܝܐ ܘܪܝܼܚܬܢܐ ܘܐܡܿܪܝܼܢ ܥܠܘܗܝ ܕܐܡܼܬܝ ܕܠܐ ܡܬܼܡܕܟ ܥܡ ܡܕܡ ܘܢܪܝܼܚ ܒܗ ܐܢܫ ܣܓܝܼ ܘܡܣܝܡܼ ܡܢܼܗ ܥܠ ܪܝܼܫܗ ܡܚܼܕܐ ܡܫܿܕܪ ܠܗ ܠܐܢܫ. ܦܝܼܫܘܢܿ ܚܟܡܼܬܐ ܗ̄ ܐܡܿܪ ܕܥܡܐ ܕܝܼܣܪܐܝܠ ܕܐܬܟܢܼܫܘ ܠܘܿܬ ܐܠܗܐ ܘܐܬܡܼܠܝܼܘ ܡܼܢ ܡܘܗܒܬܗ ܐܝܼܬ̄ܘ ܒܕܡܘܼܬ ܦܝܼܫܘܿܢ ܕܥܬܝܼܪ ܒܕܗܒܐ ܘܒܟܐܦ̈ܐ ܛܒ̈ܬܐ. ܘܐܝܟ ܕܩܠܬ݀ ܗ̄ ܘܟܗܝܼܢ ܥܡܐ ܕܣܟܘܼܠܬܢܘܼܬܐ ܒܕܡܘܼܬ ܕܩܠܼܬ݀ ܡܐ ܕܡܥܠ ܥܠ̈ܠܬܐ ܕܗܿܠܝܢ ܕܪܕܝܢ ܒܗ ܒܝܕ ܛܘܼ̈ܦܐ. ܘܡܛܝܦܐ ܗ̄ ܒܚܟܼܡܬܐ ܐܝܟ ܦܪܬ ܕܡܿܫܩܐ ܡܼܢ ܦܫܿܪܐ ܕܬܠܓܐ. ܘܐܝܟ ܓܝܼܚܘܿܢ ܗܿܘܐ ܐܝܟ ܡܕܡ ܕܥܿܒܕ ܓܝܼܚܘܿܢ ܗܿܘ ܐܝܟ ܡܕܡ ܕܥܿܒܕ ܓܝܼܚܘܿܢ ܗ݀ܘ ܕܡܿܫܩܐ ܠܐܪܥܐ ܕܡܨܪܝܢ ܘܕܟܘܿܫ ܒܙܼܒܢ ܩܛܦܐ ܒܝܪܚܐ ܬܫܪܝܢ܀ ܐܦ ܐܢܿܐ ܐܝܟ ܢܗܪܐ. ܘܐܝܟ ܐܡܐ ܕܡ̈ܝܐ ܗ̄ ܐܡܐ ܩܿܪܐ ܠܥܝ̈ܢܬܐ ܘܠܡܒܘܼ̈ܥܐ ܕܡܬܼܦܠܓܝܼܢ ܡܢ̈ܿ ܬܦ̈ܐ. ܘܡܢܼܗܿ ܫ݀ܬܝܐ ܓܢܼܬܐ. ܕܐܫܿܩܐ ܓܢܬܼܝ ܗ̄ ܥܡܐ. ܘܐܪܘܐ ܡܫܟ̈ܒܬܝ ܗ̄ ܗܘܼ ܥܡܐ. ܡܫܟܼ̈ܒܬܐ ܡܫܪ̈ܐ ܕܙܪܥܐ. ܐܦ ܗܼܘܐ ܠܝܼ ܢܚܠܐ܆ ܥܠ ܝܡܐ ܗ̄ ܕܝܘܼܠܦܐ ܗܿܢܐ ܕܚܟܼܡܬܐ ܕܐܝܟ ܢܚܠܐ ܘܢܗܪܐ ܗܿܟܢܐ ܪܕܐ ܥܕܡܐ ܕܡܿܛܐ ܨܝܕ ܥܡ̈ܡܼܐ ܒܝܼܫ̈ܐ ܕܠܗܘܿܢ ܩܿܪܐ ܝܡܐ. ܝܘܼܠܦܢܝ ܒܨܿܦܪܐ ܐ݀ܡܪ ܗ̄ ܩܠܝܼܠܐܝܼܬ ܘܡܣܼܪܗܒܐܝܼܬ ܕܠܐ ܥܘܼܘܟܐ ܕܡܼܢ ܡܕܡ ܡܫܬܼܥܐ ܐܢܼܐ. ܝܘܠܦܢܐ ܕܡܼܢ ܚܟܼܡܬܐ. ܐܘܿ ܡܦܪܓܐܝܼܬ ܘܫܒܝܼܚܐܝܼܬ ܐܡܿܪ ܝܘܼܠܦܢܐ ܗܿܢܐ. ܒܢܒܝܘܼܬܐ ܐܡܿܪ ܕܐܝܟ ܢܒܝܘܼܬܐ ܕܩܕܡܐ ܐܡܿܪ ܥܬܝܼ̈ܕܬܐ ܗܿܟܢܐ ܐܦ ܐܢܿܐ ܒܟܿܠܗܝܢ ܕܡܠܦ ܐܢܼܐ ܘܐܡܿܪ ܐܢܼܐ ܗܿܟܢ ܫܩܠ̈ܢ ܫܡܼܥܠܝܐ ܐܝܟ ܗ݀ܘ ܕܡܬܼܢܒܝܘܼ ܐܬܢܒܝܿܬ ܥܠܝܗܝܢ. ܐܘܿ ܗܼ̣ܢܐ ܪܚܝܼܡ ܝܘܼܠܦܢܝ ܐܝܟ ܡܠܼܬܐ ܕܢܒܝܘܼܬܐ. ܛܘܼܒܘܗܝ ܠܒܥܠܗܿ.","english":"A man who lies, who serves falsehood against the truth of his bed when he is baptized. And he thinks in his soul that no one sees him, and does not know that God, even before his creatures, judges him, that the water is a tree, that is, a beginning and a scent, and it is said concerning him that when he does not sleep with anything, and a man breathes in him much, and places his hand upon his head, immediately he sends him to a man. The remainder of wisdom, it says, that the people of Israel who were gathered to God and were filled with his gift, are in the likeness of the remainder of one who is rich in gold and good stones. And as it is said, and the people of foolishness are weary, in the likeness of a reed when the causes of these enter, which are driven in it by floods. And it is afloat in wisdom like the Euphrates which irrigates with the dissolution of snow. And like Geon, it is like something that Geon does, that is, like something that Geon does, that which irrigates the land of Egypt and Cush with the harvest of fruit in the month of Tishrin. Also this is like a river. And like a mother of waters, it is a mother that calls to the springs and to the sources that are divided from her by banks. And from her is the drink of the garden. That which irrigates my garden is the people. And my beds are watered, that is, the people. The beds are the seedbeds. Also, is there for me a sea? Upon the sea of teaching, that is, of wisdom, which is like a sea and a river, thus it drives until it reaches the evil peoples, to whom it calls the sea. My teaching in the morning, it says, briefly and hastily, without any length, something is heard. Teaching with wisdom. Or, in a manifest and glorious manner, this teaching speaks. In a parable it says that like the parable of the former, it says the future things, thus also this one in all that he teaches, he speaks and says, thus the hearers take, like one who is parabled, I am parabled concerning them. Or, this beloved one, my teaching, like a word of parable. Blessed is its master.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܝܼܠܢܐ","severity":"info","text":"The Syriac ܐܝܼܠܢܐ (ʾīlāʿā) is a tree or wood; the English draft's 'tree' is a literal rendering, but the context suggests a metaphorical or symbolic sense, perhaps a 'staff' or 'rod' as an instrument of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܝܼܫܘܿܢ","severity":"info","text":"The term ܦܝܼܫܘܿܢ (pīšōṭ) means 'remainder' or 'rest'; here it introduces a comparison with the people of Israel, likely a citation or paraphrase of Ben Sira, though the exact verse is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܝܼܚܘܿܢ","severity":"info","text":"Geon (ܓܝܼܚܘܿܢ) is the Syriac name for the Gihon, one of the four rivers of Paradise in Genesis 2:13, often identified with the Nile; the reference to irrigating Egypt and Cush aligns with this tradition.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܫܪܝܢ","severity":"info","text":"The month Tishrin (ܬܫܪܝܢ) corresponds to October–November; the mention of harvest in Tishrin may echo agricultural cycles in Syriac liturgical calendars, but no specific biblical verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܢܒܝܘܼܬܐ","severity":"info","text":"The phrase ܒܢܒܝܘܼܬܐ (b-ʿbīyūṯā) means 'in a parable'; the passage shifts to a meta-commentary on the use of parables, indicating a structural division where the commentator explains the method of teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿ ܗܼ̣ܢܐ ܪܚܝܼܡ","severity":"caution","text":"The phrase ܐܘܿ ܗܼ̣ܢܐ ܪܚܝܼܡ (ʾaw hānā rḥīm) is ambiguous: it could mean 'or this beloved one' or be a textual corruption; the English draft's 'this beloved one, my teaching' may reflect an emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' in the opening is unclear: possibly a generic sinner or a specific biblical figure.","The phrase 'the water is a tree' (ܡܝܐ ܐܝܼܠܢܐ) is obscure; it may be a scribal error or a metaphor for judgment.","The repetition of 'like Geon' suggests possible textual corruption or a gloss."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܒܚܡܪܐ ܐܟܚܕܐ ܗ̄ ܕܢܐܼܡܪ ܕܡܼܢ ܚܦܝܼܛܘܼܬܗ ܘܟܫܝܼܪܐܝܼܬ ܘܝܬܝܼܪܐܝܼܬ ܕܐܢܬܬܗ. ܠܐ ܐܬܼܐ ܠܡܣܼܟܢܘܼܬܐ ܘܠܨܪܝܼܟܘܼܬܐ ܐܝܿܟܢܐ ܕܠܐ ܢܫܼ̣ܚ ܬܪܝܢ ܬܘܪ̈ܐ ܐܘܿ ܬܪܝܢ ܚܡܪ̈ܐ ܐܠܐ ܕܒܼܪ ܒܬܘܪ̈ܐ ܘܒܚܡܪ̈ܐ. ܬܘܼܒ ܐܟܙܼܢܐ ܕܬܘܪ̈ܐ ܘܚܡܪܐ. ܬܘܼܒ ܐܟܙܼܢܐ. ܠܐ ܕܿܒܪܝܼܢ ܕܒܿܪܐ ܫܘܝܐ ܡܛ݀ܠ ܡܚܝܼܠܘܼܬܗ ܕܚܡܪܐ ܗ̣ܿܢܐ ܐ݀ܦܠܐ ܗܿܘܐ ܣܕܩܐ ܘܦܘܠܓܐ ܒܝܬ ܓܒܪܐ ܠܐܢܬܬܗ. ܟ݀ܠ ܡܚܘܼܬܐ ܘܠܐ ܗ̄ ܬܢܢ ܡܓܢܐ ܠܐܢܬܬܐ ܢܨܝܬܐ. ܘܠܐ ܐܝܟ ܡܚܘܼܬܐ ܗ̄ ܒܗ݀ܝ ܕܠܐ ܐܣܿܝܘܼ ܩ݀ܛܠܐ. ܐܢ ܒܓܐܪ̈ܐ ܓܕܿܫܐ ܘܐܢ ܒܡܕܡ ܐܚܪܝܢ ܘܡܼܢ ܟ݀ܠ ܒܝܼܫ̈ܢ ܗ݀ܝ ܕܩܫܼܝܐ. ܒܪܡ ܠܝܬ ܐܝܟ ܡܚܘܼܬܐ ܕܐܢܬܬܐ ܗ݀ܝ ܕܒܗܿ ܬܿܠܝܢܼ ܟ݀ܠ ܥܘܠ̈ܝܼܢ. ܒܗ݀ܝ ܕܡܡܪܐ\nܪܘܼܚܗ ܕܓܒܪܐ ܡܼܢ ܠܓܘ ܘܕܡܿܝܐ ܡܪܝܼܪܘܼܬܗܿ ܕܗܿܕܐ ܠܐܘܼܠܨܢ ܕܡܿܝܬܐ ܣܿܢܐܐ ܠܒܥܠܕܒܒܗ ܐܘܿ ܦܘܼܪܥܢܐ ܕܦܿܪܥ ܒܥܠܕܒܒܐ ܠܡܿܢ ܕܐܟܼܝܗ. ܡܼܢ ܪܝܼܫܗ ܕܚܘܝܐ ܗ̄ ܐܟܙܼܢܐ ܕܠܝܬ ܪܝܼܫܐ ܕܡܪܝܼܪ ܡܼܢ ܕܚܼܘܝܐ. ܡܛ݀ܠ ܕܬܡܿܢ ܣܝܼܡܐ ܠܗ ܒܝܬ ܐܕ̈ܢܘܗܝ ܥܡ ܫܘܼܪܢܝܩܐ ܗ݀ܝ ܕܡܪܬܐ ܕܒܗܿ ܡܬܼܢܛܪ ܐܝܟ ܩܪܒܬܢܝܐ ܡܼܢ ܙܝܢܗ ܗܿܟܢܐ ܠܝܬ ܒܥܠܕܒܒܘܼܬܐ ܕܡܪܝܼܪܐ ܡܼܢ ܕܐܢܬܬܐ. ܦܼܨܬܐ ܕܚ̈ܛܗܐ ܬܦܠܼܝ ܥܠܝܗܿ ܗ̄ ܦܼܨܬܐ ܕܐܒܕܢܐ ܕܚܠܼܦ ܚܛܗ̈ܝܗܿ ܥܠܝܗܿ ܢ݀ܦܠܐ. ܬܘܼܒ ܐܢ ܠܡ ܡܬܼܪܡܝܐ ܦܼܨܬܐ ܕܐܝ̣ܿܐ ܐܝܼܬܝܗܘܿܢ ܚܛ̈ܗܐ ܡܫܼܬܟܚܝܼܢ ܒܝܕ ܦܨܼܬܐ ܕܠܘܿܬܗܿ ܥ݀ܡܪܝܼܢ. ܠܡ̈ܝܐ ܡܦܩܢܐ ܗ̄ ܕܘܼ̣ܬܐ ܠܡܪܕܝܼܬܐ. ܘܠܐ ܠܐܢܬܬܐ ܒܝܼܫܬܐ ܗ̄ ܠܐ ܬܬܼܠ ܠܗܿ ܐܬܪܐ ܕܬܫܼܬܠܛܝ ܥܠܝܟ ܘܬܒܼܥܐ ܐܠܨܝ̈ܬܐ ܕܠܐ ܬܬܼܥܝ ܐܝܟ ܡܝ̈ܐ ܘܬܬܥܼܫܢܝ ܥܠܝܟ. ܘܐܢ ܠܐ ܐܝܼܬܝܗܿ ܐܬܿܝܐ ܒܿܬܪܟ. ܡܼܢ ܒܝܬܟ ܗ̄ ܐܢ ܠܐ ܐܬܿܝܐ ܒܿܬܪܟ ܘܒ݀ܥܝܐ ܢܩܼܦܟ ܘܒܚܘܼܒܗܿ ܠܐ ܫܪܝܼܪܐ ܠܘܿܬܟ.","english":"in wine together with him who says that his diligence is diligent and excellent and more so than his wife. It does not come to drunkenness and necessity as if there were not two oxen or two wines, but that he takes in oxen and wines. Again, the sight of oxen and wine. Again, the sight. It is not that the creature of the Creator is equal because of the weakness of wine. This is not even a quarrel and a division between a man and his wife. Every blow and not even a wound to a chaste wife. And not like a blow in that it does not cause death. Whether by stones or by something else, and all the evils that are harsh. However, there is no blow like that of a wife, on which all evils depend. In that the spirit of the man is embittered within, and the bitterness of this blood is pressed to the death of the one who gives a cup to his enemy or the vengeance that the enemy exacts from him who drinks it. As the head of a serpent is the sight that there is no head more bitter than that of a serpent. Because there it is placed for him among his members with the chain that is the mistress by which it is armed like a warrior with his weapon. Thus there is no enmity more bitter than that of a wife. The opportunity for sins falls upon her, the opportunity for destruction in place of her sins falls upon her. Again, if not, the opportunity for where the sins are found is cast by the opportunity of those who dwell with her. The waters that go out are a testimony to discipline. And to a wicked wife, do not give her a place to rule over you and to seek necessities so that you are not deceived like water and she overflows upon you. And if not, she comes after you. In your house, if she does not come after you, she seeks your neck, and in her love she is not faithful to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܡܪܐ","severity":"info","text":"The Syriac ܚܡܪܐ (ḥamrā) can mean 'wine' or 'vinegar'; here it is paired with ܬܘܪ̈ܐ ('oxen') in a proverbial expression for abundance or excess, not literal intoxication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general warning about drunkenness to a specific comparison: a wife's enmity is more bitter than any other, signaled by the repeated phrase ܬܘܼܒ ܐܟܙܼܢܐ ('again, the sight').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The comparison of a wife's bitterness to a serpent's head and to armed enmity reflects a common trope in Syriac wisdom literature, drawing on Ben Sira's misogynistic themes (cf. Sir 25–26).","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܼܨܬܐ ܕܚ̈ܛܗܐ","severity":"info","text":"The phrase 'opportunity for sins' (ܦܼܨܬܐ ܕܚ̈ܛܗܐ) echoes Ben Sira's language about a wicked wife as a source of transgression (cf. Sir 25:22–26), though no direct quotation is present.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"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., ܕܒܿܪܐ ܫܘܝܐ, 'the creature of the Creator is equal'), which may reflect scribal error or a lacuna; the English draft smooths over these difficulties.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܒܿܪܐ ܫܘܝܐ ('the creature of the Creator is equal') is syntactically unclear; it may be a gloss or a misreading.","The repeated ܬܘܼܒ ܐܟܙܼܢܐ ('again, the sight') could indicate a textual break or a rhetorical device; the exact referent of 'sight' is ambiguous."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܒܣܼܪܟ ܩܨܼܨ ܗ̄ ܒܟ݀ܠ ܦܘܼܪ̈ܣܝܼܢ ܕܡܿܨܐܼ ܐܢܬ ܠܡܥܼܒܕ ܥܒܕ ܘܫܪܝܗܿ ܡܼܢ ܒܝܬܟ. ܠܒܨܝܼܪܘܼܬ ܦܘܼܡܐ ܕܠܐ ܢܗܼܘܐ ܐܢܫ ܓܓܪܢ ܐܘܿ ܐܟܿܠ ܝܥܢܐܝܼܬ ܐܘܿ ܡܡܿܠܠ ܠܐ ܣܒܼܥܐܝܼܬ. ܒܥܝܼ ܦܼܨܬܟ ܡܼܢ ܟܿܠ ܗ̄ ܐܟܙܼܢܐ ܕܐܝܿܢܐ ܕܡܦܿܠܓ ܐܪܥܐ ܒܦܼܨ̈ܐ ܡܥܩܿܒ ܕܘܼ̣ܬܐ ܛܒܿܬܐ ܠܙܪܥܐ. ܐܘܿ ܠܒܢܝܿܢܐ ܗ̣ܿܢܐ ܐܦ ܐܢܬ ܝܼܨܦ ܕܬܩܼܢܐ ܐܢܬܬܐ ܟܫܝܼܪܬܐ ܕܝܿܗܒ ܦܐܪ̈ܐ ܘܡܼܨܒܬܐ ܒܫܦܝܼܪ̈ܬܐ܆ ܠܡܼܙܪܥ ܙܪܥܐ ܗ̄ ܐܦ ܙܪܥܟ ܠܡ ܟܕ ܡܬܝܼܠܕ ܬܟܝܼܠ ܐܢܬ ܥܠܘܗܝ ܕܕܝܼܠܟ ܐܝܼܬܘܝ ܐܟܡܿܢ ܕܝܼܕܝܼܥܐ ܗܿܝ ܡܢܿܬܟ ܗܿܝ ܕܒܗܿ ܙܪܥܼܬ. ܐܢܬܬܐ ܓܝܪܬܐ. ܠܠܐ ܡܕܡ ܬܬܚܼܫܒܝ ܗ̄ ܠܐ ܠܙܪܥ ܘܠܐ ܠܒܝܬܐ ܘܠܐ ܠܐܝܼܩܪܐ܆ ܐܢܬܬ ܓܒܪܐ ܝܕܢ ܬܬܚܫܼܒܝܗ̄ ܐܟܙܼܢܐ ܓܝܪ ܕܡܓܕܠܐ ܐܘܿ ܦܘܼܪܩܣܐ ܡܿܐ ܕܢ݀ܦܠ ܥܠ ܐܝܧܠܝܢ ܕܡܣܼܬܩܒܠܝܪܢ ܬܚܘܼܬܘܗܝ ܩ݀ܛܠ ܠܗܘܿܢ ܗ̣ܿܢܐ ܐܦ ܐܢܬܬ݀ ܓܒܪܐ ܠܐܝܿܟܐ ܕܩܿܪܒ ܠܗܿ ܡܿܘܬܐ ܡܨܝܐ ܠܗ. ܘܗ̣ܿܢܐ ܡܬܚܼܫܒܐ ܐܝܟ ܡܓܕܠܐ ܩܛܘܿܠܐ. ܠܐܝܿܕܐ ܐܝܿܕܐ ܕܠܐ ܗ̄ ܐܝܿܕܐ ܕܡܢܚܐ ܒܡܪܚܘܼܬܐ ܘܒܚܨܝܼܦܘܼܬ ܐܦ̈ܐ. ܘܡܼܐ ܕܐܝܼܬܝܗܿ ܒܚ̈ܝܐ ܒܨܥܪܐ ܡܥܠܝܐ ܝܘܡ̈ܝܗܿ. ܐܢܬܬܐ ܩܗܠܢܝܼܬܐ ܩܿܪܐ ܠܗܿܝ ܕܡܪܝܼܡܐ ܩܿܠܗܿ ܒܡܨܘܼܬܐ ܘܒܥܠܬܼܗܿ ܟ݀ܢܫܝܼܢ ܣܓ̈ܝܐܐ ܩܗܠܢܝܬܼܐ ܩܿܪܐ ܗ̄ ܡܟܢܫܝܢܼܬܐ ܕܣܓܝ̈ܐܐ ܕܠܚܕ̈ܕܐ ܕܘܼܟܬܐ. ܐܝܟ ܩܪܢܐ ܡܠܒܛܢܝܼܬܐ ܗ̄ ܐܟܙܼܢܐ ܕܩܪܢܐ ܕܝܘܼܒܒܐ ܒܙܼܒܢ ܩܪܒܐ ܡܙܝܼ݁ܐ ܘܡܟܿܢܫܐ ܠܣܓ̈ܝܐܐ ܠܩܪܒܐ ܗܿܟܢ ܐܦ ܐܢܬܬܐ ܢܨܝܬܐ ܒܡ̈ܠܼܝܗܿ ܘܒܣܘܼܥܪ̈ܢܝܗܿ ܡܙܝܼ݁ܐ ܠܟܿܠ ܡܨܘܼܬܐ. ܢܦܫܼܐ ܕܝܠܢ ܕܟ݀ܠ.","english":"in your flesh, he cuts short in all the opportunities that you have to do work, and he begins with your house. For the lack of a mouth, so that there is no man who is a thief or a glutton or a talker without restraint. He seeks your interpretation with every likeness of a plow that divides the earth into furrows, following good seed for sowing. Or for this reason, you also must take care that a virtuous wife who gives fruit and produce in good things, for sowing seed—indeed, your seed also, when it is born, you trust in it that it is yours, just as your mother is known, she in whom you were sown. Another wife, however, is considered nothing—neither for sowing nor for the house nor for honor. The wife of a man is known to be considered like a tower or a portico: when it falls upon those who are stationed beneath it, it kills them. So also the wife of a man, wherever she approaches, death can reach him. And thus she is considered a murderous tower. Not a hand—a hand that does not strike with arrogance and with insolence of face. And when she is alive, her days are spent in shame. A wife who is a public woman is called one who raises her voice in disputes, and her cause stirs up many. A public woman is called one who stirs up many against each other in one place, like a trumpet of war that, in the time of battle, incites and stirs up many to battle. So also a wicked wife, by her words and her deeds, incites every dispute. The rest is yours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܬܬܐ ܩܗܠܢܝܼܬܐ","severity":"info","text":"The Syriac term ܐܢܬܬܐ ܩܗܠܢܝܼܬܐ (ʼettā qahlāytā) is rendered 'public woman' in the English draft. It likely denotes a woman of ill repute or one who acts in a disorderly public manner, as the commentary associates her with raising her voice in disputes and stirring up conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܓܕܠܐ ܩܛܘܿܠܐ","severity":"info","text":"The phrase ܡܓܕܠܐ ܩܛܘܿܠܐ (mǵdlo qṭolo) is translated 'murderous tower'. This is a metaphorical comparison: a wife is likened to a tower or portico that falls and kills those beneath it, emphasizing her potential to bring destruction or death to her husband.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary draws on agricultural imagery (plow, furrows, seed) and domestic roles (wife as mother, wife as source of produce) to interpret Ben Sira's advice on marriage. This reflects the agrarian context of the Syriac tradition and the moralizing focus on household order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of a wife to a tower that kills those beneath it echoes a motif found in other Syriac moral literature, where a contentious wife is likened to a destructive force. This may parallel themes in the Book of Ben Sira itself (e.g., Sir 25:16 on a quarrelsome wife).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general admonition about a man's conduct (with agricultural metaphor) to a specific warning about wives, then to a typology of wives: the virtuous wife (who gives fruit) and the wicked or public woman (who incites disputes). This binary structure is typical of Syriac commentary on Ben Sira.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the beginning (ܒܣܼܪܟ ܩܨܼܨ ܗ̄) is ambiguous: ܒܣܼܪܟ (b-srk) could mean 'in your flesh' (as translated) or 'in your order/sequence' (from ܣܕܪܐ). The English draft takes the former, but the latter might better fit the commentary's logical progression. The reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase ܒܣܼܪܟ ܩܨܼܨ ܗ̄ is ambiguous: 'in your flesh' (from ܒܣܪܐ) or 'in your order' (from ܣܕܪܐ). The English draft adopts 'in your flesh', but the context of cutting short opportunities may favor a sequential reading.","The phrase ܠܒܨܝܼܪܘܼܬ ܦܘܼܡܐ (l-bṣyrwt pwmʼ) is rendered 'for the lack of a mouth', but could also mean 'for the deficiency of the mouth' (i.e., speech), possibly referring to a person who cannot speak properly or is gluttonous. The translation takes it as a general lack of restraint."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܬܬܪܼܡܐ ܗ̄ ܬܨܼܛܠܐ ܒܫܓܘܼܫܝܐ ܕܩܪ̈ܒܐ ܚܝ̈ܐ ܒܐܘܼܠܨܐܢ ܗ̄ ܐܟܙܼܢܐ ܕܒܙܒܼܢܐ ܕܐܘܼܠܨܢܐ ܕܚܠ̈ܝܼܛܢ ܓܘܼ̈ܕܐ ܒܚܕܕ̈ܐ ܡܬܼܕܒܪܝܼܢ ܚܝ̈ܐ ܡܼܢ ܒܠ̈ܝܠܘܬܐ ܕܓܕܫ̈ܢ\nܘܕܠ̈ܝܼܠܐ ܐܢܘܿܢ ܐܝܿܠܝܢ ܕܦ݀ܠܛܝܼܢ ܕܠܐ ܡܚܘܼܬܐ ܡܼܢ ܬܡܿܢ. ܗ̣ܿܢܐ ܐܦ ܥܣܼܩܐ ܠܡܡܕܘܼ ܡܼܢ ܗܿܠܝܢ ܕܚܫ̈ܐ ܐܢܫ̈ܝܐ܀ ܒܪܝ ܐܢ ܥܠ ܕܚܠܼܬܗ܆ ܬܚܣܼܪ ܗ̄ ܐܢ ܬܫܢܼܐ ܘܬܪܚܩܼ ܡܼܢ ܥܢܝܼܢܐ ܕܚܡܼܥܬܐ ܕܕܚܼܠܬܐ ܐܠܗܐ ܚܘܼܣܪܢܐ ܕܠܥܿܠܡ ܡܼܬܬܓܪ ܐܢܬ ܠܩܢܘܿܡܟ. ܐܝܟ ܕܬܢܼܢܐ ܣܿܓܝܐܐ ܡܬܼܚܙܐ ܥܠ ܢܘܼܪܐ ܕܟܫܝܐ ܩܕܡܐܝܼܬ ܘܒܿܬܪ ܟܢ ܡܐ ܕܐܬܪܡܝܼܘ ܒܗܿ ܩܝܣ̈ܐ ܡܬܓܼܘܙܠܐ. ܗܿܟܢ ܐܦ ܫܘܼܥ̈ܝܬܐ ܕܐܢܫ̈ܐ ܟܕ ܐܢܫ ܝܿܗܒ ܡܫܼܡܥܬܐ ܠܨܘܬܗܝܢ ܥܠ ܚܘܼܫܒܢܐ ܕܕܝܼܢܐ ܕܒ݀ܬܪܟܢ ܡܒ̈ܕܩܢ. ܐܝܟ ܦܘܼܠܚܢܐ ܗ̄ ܐܝܟ ܕܦܘܼܠܚܢܐܕܐܝܼܠܢܐ ܥܿܒܕ ܦܐܪ̈ܘܗܝ ܕܒ݀ܬܪܟܢ ܗܿܟܢ ܐܦ ܚܘܼܫܒܢܗܘܿܢ ܕܒܕܝܼܢܐ. ܥܬܝܼܕ ܕܢܗܼܘܐ ܥܠ ܬܪ̈ܥܝܬܗܘܿܢ ܕܥ̈ܘܿܠܐ ܟܐܢ̈ܐ. ܡܘܕ̈ܥܢ ܕܗܼܘ̈ܝ ܠܗܘܿܢ ܥܠܼܬܐ ܘܡܟܝܪ ܠܡܐ ܕܗܿܟܢ ܗܼܘܘ ܣܘܼܥܪ̈ܢܐ ܐܢ ܬܒܼܥܐ ܩܘܼܫܬܐ ܕܐܠܗܐ ܬܫܟܚܝܼܘ̄. ܡܛ݀ܠ ܡܥܼܛܦ ܠܟ ܐܠܗ ܫܘܼ̄ܒ ܕܠܥܿܠܡ. ܡܪܬܐ ܕܐܝ̣ܿܢ ܡܿܨܐܼ ܐܢܫ ܕܠܐ ܢܚܼܛܐ ܘܙ݀ܕܩ ܠܡܪܚܼܫܘܼ ܡܼܢ ܒܝܼ̈ܫܬܐ. ܒܝܬ ܣܟܼ̈ܠܐ ܠܡܼܛܪ ܥܕܢܐ ܗ̄ ܒܝܬ ܣܟ̈ܠܐ ܠܡ ܥܕܢܐ ܙ݀ܕܩ ܕܡܠܼܬܐ ܐܘܿ ܕܣܘܼܥܪܢܐ ܕܕܠܡܼܐ ܢܚܼܛܐ ܐܢܫ ܐܝܟ ܡܨܛܠܝܢܐ. ܒܝܬ ܚܟܝܼ̈ܡܐ ܕܝܢ ܠܡܡܼܠܠܘܼ ܗ̄ ܬܟܝܼܠܐܝܼܬ ܐܝܼܬ ܠܢ. ܡܙܩܼܦܐ ܡ̈ܢܐ ܕܣܥܪܐ ܗ̄ ܥܠ ܓܠܝܼܙ ܡܼܢ ܕܚܼܠܬ݀ ܐܠܗܐ. ܘܠܘ ܡܛ݀ܠ ܚܘܼܒܐ ܝܿܗܒ ܐܦ ܠܣܼܒܪܬܐ ܕܒܣܼܪܐ ܕܡܫܒܼܠܢܗ ܡܙܩܼܦܐ ܠܐܬ݀ܐ ܟܐܡܼܬ݀ ܕܣܘܼܪܕܢܐ ܕܠܒܼܗ. ܕܓܠܐ ܐܪܙܐ ܡܿܘܒܕ ܗ̄ ܩܘܼܫܬܐ ܠܡ ܘܫܪܪܐ ܕܥܠ ܫܘܬܦܗ ܡܿܘܒܕ ܠܗ. ܘܠܐ ܢܫܼ̣ܚ ܠܗ ܗ̄ ܘܡܟܝܼܠ ܠܐ ܡܫܼ̣ܚ ܠܗ ܪܚܡܐ ܫܪܝܼܪܐ.","english":"you are raised up, you are disturbed in the turmoil of the wars of life in distress, like the image of the time of distress of the chosen ones, the walls are joined together, the lives are managed with the nights of events and of the nights, there is no one who goes out without a blow from there. This also is difficult to measure from those of the pains of men. My son, if upon his fear, you will lack, if you are negligent and distance yourself from the business of the leaven of the fear of God, a loss that is eternal will befall you for your standing. As can be seen in many on the matter of the hard one, first and after, when trees are thrown into it, they are cut down. So also the stories of men, when a man gives hearing to his voice concerning the thought of the judgment that is after, they examine. Like works, as the work of a tree makes its fruits after, so also their thought of judgment. It is destined to be upon the thoughts of the wicked and the just. They make known that they are for them a cause and a preparation for what is, so that such are the deeds. If you seek the truth of God, you will find it. Because he turns you, God, always. The Lord of whom no man can avoid sinning, and it is right to be cautious from evils. Among fools, to keep the time, among fools, to keep the time, it is right that a word or a deed that might cause a man to sin like the disturbed. Among the wise, however, to speak confidently is for you. A raising of the hairs is upon the secret of the fear of God. And not because of love does he give also to the gospel of the flesh that receives it, a raising to the sign of the humility of the secret of his heart. He who reveals a secret destroys the truth, and the truth of his partner destroys him. And he does not find it, and so he does not find true mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܚܼܠܬܐ ܐܠܗܐ","severity":"info","text":"The phrase 'fear of God' (ܕܚܼܠܬܐ ܐܠܗܐ) is a key theological term in Bar Salibi's commentary, denoting reverential awe and obedience to God, central to his moral exhortation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܙܩܼܦܐ","severity":"info","text":"The 'raising of the hairs' (ܡܙܩܼܦܐ) likely refers to a physical reaction of fear or awe, used metaphorically to emphasize the intensity of the secret of the fear of God.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of conditional warnings (if you neglect fear of God) to a contrast between fools and the wise, culminating in a maxim about secrecy and truth.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܬ ܣܟ̈ܠܐ","severity":"info","text":"The contrast between 'among fools' (ܒܝܬ ܣܟ̈ܠܐ) and 'among the wise' (ܒܝܬ ܚܟܝܼ̈ܡܐ) echoes a common wisdom trope in Syriac literature, paralleling Proverbs and Ben Sira.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܘܼܪܕܢܐ","severity":"caution","text":"The term ܣܘܼܪܕܢܐ (surdqa) is ambiguous; it may mean 'secret' or 'mystery' but could also be a scribal error for ܣܘܼܪܕܐ (order). The context supports 'secret' as it pairs with 'heart'.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܙܩܼܦܐ ܡ̈ܢܐ ܕܣܥܪܐ' is obscure; it may be a corruption or a rare idiom for 'bristling hair' as a sign of fear.","The reference to 'gospel of the flesh' (ܣܼܒܪܬܐ ܕܒܣܼܪܐ) is unclear; it may denote a literal interpretation of the gospel or a heretical teaching."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܒܝܕ ܕܓܿܠܐ ܐܪܙܐ ܕܚܒܪܗ ܗ݀ܘ ܕܐܬܬܟܼܠ ܥܠܘܗܝ. ܘܟ݀ܠ ܐܢܫ ܥܿܪܩ ܡܼܢ ܢܩܦܼܗ ܡܛ݀ܠ ܕܠܐ ܐܬܚܼܙܝܼ ܫܪܝܼܪܐ ܨܝܕ ܪܚܡܐ ܩܕܡܝܐ. ܩܢܼܐܬܐ ܘܪܘܓܙܐ ܗ̄ ܩܢܐܬܐ ܩ݀ܪܐ ܠܐܢܬܬܐ ܕܐܩܼܢܬ݀ ܒܐܢܫ ܘܪܘܓܙܐ ܠܛܢܢܐ ܒܝܼܫܐ. ܘܐܝܿܐ ܕܠܿܒܟ ܠܗܘܿܢ ܒܠܒܼܗ ܛܡܼܐ ܗܼܘ ܩܕܡ ܡܪܝܐ. ܨܘܪܐ ܘܥܝܛܪܢܐ ܗ̄ ܥܿܒܕܝܼܢ ܠܢܘܼܪܐ ܕܬܬܢܼܒܪܫܝ. ܘܕܝܿܢ̈ܐ ܣܓܝ̈ܐܐ ܗ̄ ܡܛ݀ܠ ܕܒܿܬܪ ܚܪܝܢܐ ܘܡܨܘܼܬܐ ܩ݀ܪܒܝܼܢ ܕܢܐܫܕܘܢܼ ܕܡܐ ܕܚܕ̈ܕܐ. ܥܝܛܪܢܐ ܡܼܢ ܩܝܣܐ ܕܐܪܙܐ ܗܿܘܐ ܕܩܥܬܐ ܗܿܘ. ܘܐܦ ܠܫܼܢܐ ܬܠܝܼܬܝܐ ܩܿܪܐ ܕܡܬܼܚܫܒ ܡܕܡ ܘܡܡܿܠܠ ܐܚܪܢܝܐܝܼܬ ܘܣܿܥܪ ܡܕܡ ܐܚܪܝܼܢ ܠܐ ܬܐܼܩܕܝ ܒܙܕܝܼ̈ܩܐ ܗ̄ ܐܦܿܢ ܒܡܿܘܬܐ ܡܡܝܼܬ ܠܪ̈ܫܝܼܥܐ ܐܝܿܠܝܢ ܕܒܠܫܢܐ ܬܠܝܼܬܝܐ ܡܬܼܚܫܚܝܼܢ ܒܪܡ ܗܝܼ ܗ݀ܕܐ ܢܘܼܪܐ ܐܘܟܝܼܬ ܡܣܡ ܒܪܝܼܫܐ ܚܪܝܢܐ ܕܕ݀ܡܐ ܠܢܘܼܪܐ ܕܡܛܝܼܒ ܠܪ̈ܫܝܼܥܐ. ܠܐ ܬܬܩܼܪܒܝ ܠܙܕܝܼ̈ܩܐ. ܘܙܠ̈ܝܼܩܐ ܕܢܘܼܪܐ ܠܐ ܗ̄ ܡܣܡ ܒܪܝܼܫܐ ܕܕ݀ܡܐ ܠܙܠ̈ܝܼܩܐ ܘܦܪܚܪ̈ܘܼܚܝܬܐ ܕܢܘܼܪܐ ܠܐ ܡܿܘܩܕܝܼܢ ܐܘܿ ܩܿܪܒܝܼܢ ܠܟ ܟ݀ܠ ܕܐܡܼܬܝ ܕܒܕܚܠܬ݀ ܐܠܗܐ ܡܫܪܪ ܐܢܬ. ܘܐܩܝܼܡ ܡܠܼܬܟ ܘܐܬܼܩܝܡ ܗ̄ ܟ݀ܠܡܕܡ ܕܠܚܒܪܟ ܐܫܼܬܘܕܝܼܬ ܕܨܝܕܘܗܝ ܬܣܼ݁ܘܿܪ. ܐܩܝܼܡ ܒܫܪܪܐ. ܘܐܘܙܼܦܝܗܝ ܘܠܐ ܬܼܕܚܼܠ. ܬܫܼܟܚ\nܨܒܝܿܢܟ ܗ̄ ܐܢܬ ܠܡ ܚܠܦ ܗܿܝ ܕܐܘܙܦܬ݀. ܨܒܝܿܢܐ ܛ݀ܒܐ ܬܫܼ̣ܚ ܨܝܕܘܗܝ ܐܡܝܼܢܐܝܼܬ. ܘܗܿܟܢܐ ܡܥܬܕ ܕܢܢܝܼܚܟ ܒܟܿܠ ܟܡܼܐ ܕܡܿܨܐܼ ܚܝܠܗ܀ ܣܓܝ̈ܐܐ ܓܝܪ ܕܒܥܼܘ ܝܼܙܦܬܐ ܗ̄ ܠܐ ܓܝܪ ܙ݀ܕܩ ܕܬܬܟܼܠܐ ܡܼܢ ܕܠܡܼܘܙܦܘܼ ܠܪ̈ܚܡܿܝܟ ܡܛ݀ܠ ܒܝܼܫ̈ܐ ܕܟܕ ܝ݀ܙܦܝܼܢ ܠܐ ܡܩܿܒܠܝܼܢ ܛܝܒܘܼܬܐ ܕܡܘܙ̈ܦܢܝܗܘܿܢ ܡܦܝܼܚ ܢܦܫܼܗ ܗ̄ ܡܩܪ ܠܗܿ ܠܢܦܼܫܗ܆ ܘܡܐܝܼܢܐ ܠܗ ܕܢܦܼܪܘܿܥ ܡܕܡ ܕܝܼܙܦ܀","english":"by means of a deceiver the secret of his companion is revealed, that one who trusted in him. And every man flees from his companion because the true one is not seen before the first friends. A quarrel and anger, he calls the wife who quarreled with her husband and anger to the evil child. And that which is in your heart was in his heart, impure before the Lord. A form and a picture, they make a pit for you to fall into. And many demons, because after the sword and the commandment they approach to shed each other's blood. A picture with the wood of the cedar, that was of the beam. And also to the third tongue he calls that which thinks something and speaks otherwise and does something else, lest you be burned with the righteous, he also kills the wicked with death, those who are consumed by the third tongue. However, this pit is like a pit prepared for the wicked. Do not approach the righteous. And the sparks of the pit do not place on the head of blood for the sparks and the flying embers of the pit do not burn or approach you, whenever you are established in the fear of God. And establish your word and be established, everything that you have entrusted to your companion, that you may surround him. Establish in truth. And add to him and do not fear. You will find your desire, for what you have added. A good desire you will find before him peacefully. And thus he prepares to profit you as much as his power can. For many who sought interest, it is not right that it be withheld when you are to lend to your friends because of the wicked, who when they borrow do not receive the kindness of their lenders, he breathes, he calls himself to himself, and he brings to himself that which he is to repay what he borrowed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܫܢܐ ܬܠܝܼܬܝܐ","severity":"info","text":"The phrase 'third tongue' (ܠܫܢܐ ܬܠܝܼܬܝܐ) is a Syriac idiom for slander or duplicity, referring to speech that says one thing and means another.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܘܪܐ ܘܥܝܛܪܢܐ","severity":"info","text":"The imagery of a pit (ܨܘܪܐ) and picture (ܥܝܛܪܢܐ) may echo Psalm 7:15 (LXX) or similar wisdom tropes about traps set by the wicked, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܝܛܪܢܐ ܡܼܢ ܩܝܣܐ ܕܐܪܙܐ","severity":"info","text":"The 'picture with the wood of the cedar' (ܥܝܛܪܢܐ ܡܼܢ ܩܝܣܐ ܕܐܪܙܐ) likely refers to a beam or plank used in a trap, reflecting common construction in ancient Near Eastern pit-traps.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܦ ܠܫܼܢܐ ܬܠܝܼܬܝܐ","severity":"info","text":"The passage shifts from a general warning about deceit to a specific condemnation of the 'third tongue' (slander), then returns to the pit metaphor, marking a thematic unit on verbal treachery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܐ ܬܬܩܼܪܒܝ ܠܙܕܝܼ̈ܩܐ","severity":"info","text":"The admonition 'do not approach the righteous' parallels Ben Sira 13:1-2, where the wise avoid the company of the wicked; here it is inverted to warn against proximity to the righteous due to danger from slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܩܝܼܡ ܡܠܼܬܟ ܘܐܬܼܩܝܡ","severity":"caution","text":"The phrase 'establish your word and be established' (ܘܐܩܝܼܡ ܡܠܼܬܟ ܘܐܬܼܩܝܡ) is ambiguous: it may mean 'keep your promise and be steadfast' or 'set your word and be set right,' with the Syriac allowing both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first friends' (ܪܚܡܐ ܩܕܡܝܐ) is unclear—could refer to original companions or to God as the first friend.","The phrase 'he breathes, he calls himself to himself' (ܡܦܝܼܚ ܢܦܫܼܗ ܗ̄ ܡܩܪ ܠܗܿ ܠܢܦܼܫܗ) is syntactically difficult; likely describes the borrower's self-deception or self-justification."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܦܨܐ ܢܦܫܼ̣ ܡܼܢ ܐܥܦܐ ܗ̄ ܝܼܨܦ ܒܫܩܠ ܛܥܢܐ ܘܚܦܼܛܘܼܗܝ ܠܝܿܙܘܿܦܐ ܕܢܼܝܬܐ ܘܢܦܼܪܘܥ ܡܕܡ ܕܝܼܙܦ. ܐܢܬ ܕܝܢ ܦܨܐ ܘܫܘܙܒ ܢܦܼܫܟ ܡܼܢ ܝܥܢܘܼܬܐ ܕܠܐ ܬܦܼܠ ܒܦܘܼܪ̈ܥܢܐ ܕܝܙܼܦܬܐ ܚܕ ܒܬܪܝܢ ܘܒܐܥܦܐ. ܕܬܫܼܩܘܿܠ ܝܬܝܼܪܐ ܥܠ ܗܿܘ ܡܐ ܕܝܗܒܼܬ. ܪܝܼܫ ܚܝܘ̈ܗܝ ܕܒܪܢܫܐ ܗ̄ ܡܿܠܟ ܕܠܐ ܢܐܼܨܦ ܝܬܝܼܪ̈ܬܐ. ܠܚܡܐ ܘܡܝ̈ܐ ܗ̄ ܟ݀ܠ ܐܡܼܬܝ ܕܒܐ̈ܠܨܝܬܐ ܡܫܪܬܚ ܐܢܬ ܡܼܢ ܝܬܝܼܪܘܼ ܢ݀ܦܩ ܐܢܬ ܠܐܟܣܼܢܝܐ ܘܣܿܒܠ ܐܢܬ ܢܣܝܘܼ̈ܢܐ ܒܟܘܼܢܫܐ ܕܕܗܒܐ. ܛܒ̈ܝܼܢ ܐܢܘܿܢ ܚܝ̈ܘܗܝ ܗ̄ ܡܚܿܘܐ ܠܐܘܼܠ̈ܨܢܐ ܕܐܟܣ̈ܢܝܐ ܘܬܟܿܣ ܕܠܐ ܢܦܼܘܿܩ ܠܐܟܣܼܢܝܘܼܬܐ ܒܒܥܿܬܐ ܕܥܘܼܬܪܐ. ܐܟܣܢܝܐ ܐܢܬ ܘܫܿܬܐ ܨܿܥܪܐ ܗ̄ ܡܿܘܕܥ ܛܘܼܪܦܐ ܕܐܟܣܼܢܝܘܼܬܐ ܕܐܢ ܗܿܘܐ ܐܢܬ ܒܐܣܟܢܝܐ ܘܐܡܿܪ ܐܢܬ ܡܕܡ ܡܚܼܕܐ ܦ݀ܓܥܝܼܢ ܒܟ ܩܫܼܝܐܝܼܬ. ܘܦܫܝܼܩܐܝܼ ܡܡܿܠܠ ܐܬܢ ܨܿܥܪܐ ܘܨܘܼܚ̈ܝܬܐ. ܐܟܣܢܝܐ ܐܢܬ ܥܒܼܪ ܬܩܼܢ ܗ̄ ܡܛ݀ܠ ܕܐܟܣܢܝܐ ܐܢܬ ܦܘܿܩ ܠܟ ܠܒܪ ܒܗ݀ܝ ܕܦܿܬܘܿܪܐ ܡܬܩܢܝܼܢ ܠܐܚܪܢܐ ܕܐܬܿܐ. ܘܐܢܬ ܠܥܣ ܗ݀ܘ ܡܕܡ ܕܐܚܝܼܕ ܒܐܝܼܕܟ. ܡܛ݀ܠ ܕܐܪܚܐ ܐܣܬܼܩܒܠ ܕܡܝܼܬܪ ܡܢܼܟ. ܕܡܠܦ ܒܪܗ ܡܛܢ ܗ̄ ܒܗ݀ܝ ܕܟ݀ܠ ܐܡܼܬܝ ܕܣܿܠܩ ܒܪܗ ܒܫܒܝܼܚܘܼܬܐ ܕܕܘܼܒܪ̈ܐ ܣ̈ܢܐܘܗܝ ܒܿܗܬܝܼܢ ܘܗܼܘ ܡܫܼܬܒܚ ܠܥܝܼܢ ܪ̈݀ܚܡܘܗܝ. ܘܚܒܪ ܕܠܐ ܡܝܼܬ ܗ̄ ܕܐ݀ܦܢ ܡܿܐܬ ܐܒܘܼܗܝ ܐܠܐ ܐܝܟ ܗ݀ܘ ܕܠܐ ܡܝܼܬ ܒܝܕ ܚܒܪܐ ܕܕ݀ܡ ܠܗ ܘܕܐܟܘܿܬܗ ܕܐܪܦܝܼ ܒ݀ܬܪܗ. ܕܡܦܼܢܩ ܒܪܗ ܗ̄ ܡܼܢ ܦܘܼܢܝܐ ܐܘܟܝܼܬ ܪܘܝܘܼܬܐ ܩܿܢܐ ܨܘܼܠ̈ܦܬܐ ܒܓܘܼܫܡܗ ܘܚܛ̈ܗܐ ܣܓܝ̈ܐܐ ܕܢܩܝܼܦܝܼܢ ܠܦܘܼ̈ܢܩܐ. ܛ݀ܒܼ ܗܼܘ ܡܣܼܟܢܐ ܕܚܝ ܗ̄ ܕܟܿܬܫ ܒܒܣܼܪܗ ܗ̄ ܕܒܟܘܼܪ̈ܗܢܐ ܘܟܐܒ̈ܐ ܕܦܓܪܐ ܡܢܘܠ. ܛܒ̈ܬܐ ܕܡܟܣ̈ܝܢ ܥܠ ܦܘܼܡܐ ܕܡܟܣܼܝ ܗ̄ ܡܟܣܼܝ ܟܐܡܼܬ݀ ܡܛ݀ܠ ܟܘܼܪܗܢܐ ܡܛ݀ܠ ܕܠܐ ܡܫܼ̣ܚ ܠܡܐܼܟܠ.","english":"Save yourself from the evil of the one who takes a loan and his debts, for the sake of the lender of the house, and pay back what you borrowed. But you, save and deliver yourself from the evils so that you do not fall into the repayments of the loan, one after another and in evil. So that you take more than what you gave. The beginning of the life of a man is a king who does not add more. Bread and water are everything whenever in necessities you are stretched, you go out from your excess to hospitality and you bear the burdens in the rush of gold. The good of his life shows the necessities of hospitality and conceals so that it does not go out to hospitality in the desire for wealth. You are a stranger and you drink vinegar, which makes known the disgrace of hospitality, that if you are in hospitality and you say something, immediately a harsh thing meets you. And easily you speak vinegar and mockeries. You are a stranger, you enter and knock, because you are a stranger, go out for yourself outside, for the door is knocked for another who comes. And you do not eat what is held in your hand, because the guest is received who is better than you. That he teaches his son means that whenever his son ascends in the honor of conduct, his companions are ashamed, and he is praised by his friends. And a friend who does not die means that even if his father dies, it is as if he does not die by means of a friend who is like him and of the same kind who is left after him. That he separates his son from the answer, that is, drunkenness, which stands against the joints in his body and the many sins that are attached to separations. Good is the profit of life, that is, who is afflicted in his flesh, that is, by diseases and pains of the body he is wearied. The good things that are covered over the mouth of the one who is covered, that is, the one who is covered is silent because of disease, because he is not able to eat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܨܐ ܢܦܫܼ̣ ܡܼܢ ܐܥܦܐ","severity":"info","text":"The opening imperative 'save yourself from the evil' introduces a warning against debt and its consequences, a recurring moral theme in Ben Sira.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܟܣܢܝܐ","severity":"info","text":"The Syriac term 'aksnaya' (stranger/guest) is central; it shifts between literal hospitality and the moral peril of overindulgence or false friendship.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܚܡܐ ܘܡܝ̈ܐ","severity":"info","text":"The phrase 'bread and water' echoes biblical language of basic sustenance (e.g., 1 Kgs 17:6, Prov 25:21), here used to contrast necessity with excess.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܗܒܐ","severity":"info","text":"The 'rush of gold' (ܕܗܒܐ) reflects the economic context of lending and hospitality in late antique Syriac Christianity, where wealth could corrupt social bonds.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܡܠܦ ܒܪܗ","severity":"info","text":"The passage shifts from warnings about debt and hospitality to a series of moral exempla introduced by 'that he teaches his son', marking a new structural unit.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܘܼܢܝܐ ܐܘܟܝܼܬ ܪܘܝܘܼܬܐ","severity":"caution","text":"The phrase 'answer, that is, drunkenness' is ambiguous: the Syriac 'puʿyā' can mean 'answer' or 'separation', and the gloss may reflect a textual corruption or a deliberate moral reinterpretation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'puʿyā ʾaw kīt rwayūṯā' is ambiguous: 'puʿyā' can mean 'answer' or 'separation'; the gloss 'drunkenness' may be a later interpretation.","The identity of 'the king who does not add more' is unclear; it may be a proverbial figure or a reference to a specific ruler."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ܕܣܝܼ̈ܡܢ ܥܠ ܩܒܼܪܐ ܗ̄ ܐܝܟ ܦܬܘܿܪܐ ܕܣܝܼܡ ܩܕܡ ܡܝܼ̈ܬܐ. ܡܿܢܐ ܗܢܝܿܢܐ ܗ̄ ܐܝܟ ܕܠܝܬ ܝܘܼܬܪܢܐ ܠܒܝܬ ܦܬܟܪ̈ܐ ܡܼܢ ܦܬܘܿܪܐ ܕܩܕܡܘܗܝ ܗܿܟܢܐ ܐܝܿܢܐ ܕܟܪܝܼܗ ܕܚܿ؛ܐ ܠܩܢܝܿܢܗ ܘܠܐ ܡܿܨܐܼ ܛ݀ܠܡ ܠܗ. ܐܝܟ ܡܗܝܡܼܢܐ ܕܕܡܿܟ ܥܡ ܒܬܘܼܠܬܐ ܗ̄ ܐܫܟ ܕܡܬܪܓܪܓ ܡܣܼܪܣܐ ܠܡܕܡܼܟ ܥܡ ܒܬܘܼܠܬܐ ܘܠܐ ܡܿܨܐܼ ܕܢܙܕܘܓ ܥܡܗܿ. ܘܡܪܝܐ ܬ݀ܒܥ ܠܨܒܝܿܢܗ ܙܢܝܐ: ܗ̣ܿܢܐ ܗܿܘ ܗ݀ܘ ܕܐܝܼܬ ܠܗ ܥܘܼܬܪܐ ܘܦܓܪܗ ܡܢܘܠ ܒܟܘܼܪ̈ܗܢܐ ܘܡܬܪܓܪܓ ܠܡܐܼܟܠ ܘܠܐ ܡܿܨܐܼ ܐܦ ܡܼܢ ܗܿܢܐ ܬܒܿܥ ܡܪܝܐ ܕܝܼܢܐ܆ ܘܐܟܙܼܢܐ ܕܡܣܼܪܣܐ ܠܘܼ ܡܼܢ ܨܒܝܿܢܗ\nܦ݀ܐܫ ܡܼܢ ܙܘܘܓܐ ܗ̣ܿܐܢ ܐܦ ܥܬܝܼܪܐ ܠܘ ܡܼܢ ܨܒܝܿܢܗ ܦܫܼ ܡܼܢ ܒܘܼܣܐ ܐܠܐ ܟܘܼܪܗܢܐ ܥܘܟܼܗ ܡܼܢ ܗܿܕܐ. ܡܿܢܘܼ ܗܿܢܐ ܘܫܒܚܝܼܘܗܝ ܗ̄ ܗ݀ܝ ܕܡܿܢܘܼ ܥܠ ܡܙܠܗܙܘܼܬܐ ܪܡܿ؛ܐ ܘܐܡܿܪ ܕܙܥܘܼܪ̈ܐ ܐܢܘܿܢ ܐܝܿܠܝܢ ܕܒܪܡܝܼܣܘܼܬܐ ܕܒܼܪܘ ܚܝܝ̈ܗܘܿܢ ܒܙܼܒܢ ܥܘܼܬܪܗܘܿܢ ܘܐܝܿܢܐ ܕܗܿܟܢ ܗܼܘ ܫܿܘܐ ܠܬܫܼ̄ܒܘܿ. ܕܣܿܓܝܼ ܓܒܪ̈ܘܬܐ ܗ̄ ܓܒܪܗܘܬܐ ܩ݀ܪܐ ܠܗ݀ܝ ܕܠܐ ܦ݀ܗܐ ܠܒܪ ܡܼܢ ܘܿܠܝܼܬ ܒܥܘܼܬܪܗ ܘܡܼܢ ܥܘܼܬܪܗ ܦܠܼܚ ܙܕܝܼܩܘܼܬܐ ܐܢ ܬܬܼܒ ܥܠ ܦܬܘܿܪܐ ܕܓܒܪܐ ܓܓܪܝܐ ܘܝܥܢܐ ܗ̄ ܡܿܠܦ ܠܡܣܼܟܢܐ ܕܐܝ̣ܿܢܐ ܢܐܼܟܘܠ ܥܡ ܥܬܝܼܪ ܠܐ ܬܦܼܬܚ ܓܓܪܬܟ ܗ̄ ܠܐ ܬܗܼܐܘ ܓܓܪܢܐ ܘܝܥܢܐ ܟܕ ܪܢܐ ܐܢܬ ܕܠܐ ܣܿܦܩ ܠܟ ܘܠܚܒܪ̈ܝܟ ܡܕܡ ܕܣܝܼܡ ܥܠ ܦܬܘܿܪܐ ܘܬܐܟܼܘܿܠ ܕܠܐ ܒܡܫܘܼܚܬܐ ܠܚܡܐ ܕܚܒܼܪ̈ܝܟ܀ ܙܝܿܥܐ ܥܝܢܐ ܗ̄ ܕܝܥܢܘܼܬܐ. ܡܣܒܪ ܝܥܢܐ ܕܣܿܓܝܼ ܙܥܘܿܪ ܡܕܡ ܕܣܝܼܡ ܘܩܕܡ ܕܢܬܼܬܣܝܼܡ ܦܬܘܿܪܐ ܙܝܿܥܐ ܥܝܢܗ ܕܠܡܼܐ ܙܥܘܿܪܝܐܝܼܬ ܡܬܼܬܣܝܼܡ ܠܚܡܐ ܥܠ ܦܬܘܿܪܐ. ܘܡܼܢ ܐܦ̈ܐ ܗ̄ ܘܡܼܢ ܐܦܘ̈ܗܝ ܒܪ̈ܝܬܐ ܕܡ̈ܥܢ ܕܡ̈ܥܼܐ ܐܝܟ ܕܢܛܼܥܐ ܠܚ̈ܙܝܐ ܕܢܚܘܼܣܘܢܼ ܥܠܘܗܝ ܐܝܟ ܕܥܠ ܨܪܝܼܟܐ.","english":"...placed upon the tomb like a table set before the dead. For this matter is as if there is no benefit for the house of idols from the table that is before it. So too is the sick man who fears for his life and cannot harm it. Like a believer who sleeps with a virgin: he is able to be aroused to desire to sleep with a virgin, but he cannot have intercourse with her. And the Lord seeks his will in vain. This is the one who has wealth, but his body is afflicted with diseases, and he desires to eat but cannot. Even with this, the Lord seeks justice? And like one who is prevented from his will, he remains with his spouse. So too the rich man, not with his will, remains with misery, but with diseases instead of this. What is this? And they praise him, this one who is praised for his generosity, and he says that those are small who spend their lives in the dissipation of their wealth. And one who is thus is worthy of praise. For many mighty deeds, he calls those who do not fear outside of their wealth, and with their wealth they work righteousness. Or he sits at the table of a gluttonous man, and Yawna teaches the miser that if you eat with a rich man, do not open your throat, that is, do not be a glutton. And Yawna, when he sees that you do not have enough for yourself and your companions of what is placed on the table, and you eat without measure the bread of your companions. A small movement is that of Yawna. Yawna thinks that the little that is placed is much, and before the table is set, Yawna's movement is small, so that the bread is set on the table in small portions. And with his face and the faces of his children, the intestines of the bowels, as if he is deceived by the sights of those who have compassion on him as on a needy person.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܣܝܼ̈ܡܢ ܥܠ ܩܒܼܪܐ","severity":"info","text":"The image of a table set before the dead is a metaphor for uselessness, comparing the idol's table to a tomb offering that yields no benefit.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܥܢܐ","severity":"info","text":"Yawna (ܝܥܢܐ) is a proper name, likely a character or personification in the commentary, possibly a teacher or a figure representing a moral lesson.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܬܘܼܠܬܐ","severity":"info","text":"The analogy of a believer sleeping with a virgin but unable to consummate reflects a common ascetic trope in Syriac literature, emphasizing frustrated desire and moral restraint.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܪܝܐ ܬ݀ܒܥ ܠܨܒܝܿܢܗ ܙܢܝܐ","severity":"info","text":"The repeated rhetorical question 'And the Lord seeks his will in vain?' and its variant 'And the Lord seeks justice?' structure the passage as a series of analogies about unfulfilled desire.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܣܿܓܝܼ ܓܒܪ̈ܘܬܐ ܗ̄ ܓܒܪܗܘܬܐ","severity":"caution","text":"The phrase 'many mighty deeds, he calls those who do not fear outside of their wealth' is syntactically ambiguous; it may mean the rich are praised for deeds done without fear of losing wealth, or that they call others 'small' for spending wealth.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Yawna (ܝܥܢܐ) is unclear: a proper name, a personification, or a title.","The phrase 'many mighty deeds, he calls those who do not fear outside of their wealth' is ambiguous in its subject and object.","The transition from the analogy of the sick man to the rich man is abrupt, possibly indicating a lacuna or a shift in exempla."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܠܐ ܬܘܫܼܛ ܐܝܼܟܕ ܗ̄ ܡܐ ܕܚܙܼܝܬ ܕܣܡܼܘ ܠܓܼܬܐ ܕܒܘܼܫܠܐ ܠܐ ܬܩܼܕܘܼܡ ܬܘܫܼܛ ܐܝܼܕܟ. ܠܥܼܣ ܐܝܟ ܓܒܪܐ ܚܝܠܬܢܐ ܕܠܐ ܚܿܐܒ ܘܡܼܙܕܟܐ ܡܼܢ ܪܓܼܬܬܐ ܕܡܐܼܟܘܼܠܬܐ. ܥܝܢܐ ܛ݀ܒܬܐ ܥܠ ܠܚܡܐ ܗ̄ ܪܡܿܙ ܥܠ ܐܝܿܢܐ ܕܝܿܗܒ ܚܿܕܝܐܝܼܬ ܘܦܨܝܚܐܝܼܬ. ܥܠ ܠܚܡܐ ܡܒܼܪܟܐ ܗ̄ ܚܠܝܼܡܐܝܼܬ ܣܿܝܡܐ ܥܝܢܐ ܡܐܼܟܠ̈ܬܐ ܩܕܡ ܙܡܝܼ̈ܢܐ ܒܚܕܘܼܬܐ ܘܠܘ ܒܟܪܝܘܼܬܐ ܘܡܚܣܼܟܘ. ܪܒܐ ܐܩܝܼܡܘܼܟ ܠܐ ܗ̄ ܡܠܼܦ ܥܠ ܡܟܝܼܟܘܼܬܐ ܐܙܕܗܪ ܠܡ ܕܠܐ ܬܬܼܬܪܝܼܡ ܒܪܝܼܫܢܘܼܬܟ. ܘܒܪܝܼܫ ܥܬܝܼܪ̈ܐ ܗ̄ ܠܐ ܬܪܘܪܒܼ ܢܦܼܫܟ ܩܕܡܝܗܘܿܢ ܒܡ̈ܠܼܝܟ. ܐܬܓܼܒܝ ܠܟ ܕܬܗܼܘܐ ܐܝܟ ܚܕ ܡܢܼ̈ܘܿܢ. ܒܟ݀ܠ ܣܢܝܼܩܘܼܬܗܘܿܢ ܗ̄ ܒܟ݀ܠܡܕܡ ܕܥܠܘܗܝ ܣܢܝܼܩܝܼܢ ܫܡܼܫ ܐܢܘܿܢ ܬܩܼܢ ܗ̄ ܘܟܕ ܡܬܩܢ ܐܢܬ ܠܗܘܿܢ ܟ݀ܠܗܝܢ ܡܬܼܒܥ̈ܝܢܝܬܐ ܒܿܬܪܟܢ ܪܒܼܥ ܘܐܓܣܼ. ܒܐܘܼܪܚܐ ܕܫܘܚܪܬܐ ܗ̄ ܣܘܼܥܪ̈ܢܐ ܐܝܿܠܝܢ ܕܪܡܝܼܢ ܡܼܢܟ ܘܥܣܩܝܼܢ ܠܟ ܠܡܥܼܒܕ ܐܢܘܿܢ ܠܐ ܬܬܚܼܪܐ ܠܡܬܼܩܪܒܘܼ ܠܗܘܿܢ. ܐܘܼܪܚܐ ܓܝܪ ܠܣܘܼܥܪܢܐ ܩܿܪܐ. ܫܘܚܪܬܐ ܓܝܪ ܡܟܢܐ ܠܕܘܼ̣ܬܐ ܕܣܓܝ̈ܐܢ ܒܗܿ ܟܐܦܗܐ ܘܥܣܼܩܐ ܠܗܠܼܟܬܐ. ܕܠܡܼܐ ܬܬܩܼܠ ܗ̄ ܒܡܠܼܬܐ ܐܝܟ ܕܒܟܐܼܦܐ. ܬܪܬܝܢ ܙܒ̈ܢܝܼܢ ܚܕܐ ܕܡܬܼܬܘܐ ܐܢܬ ܘܕܬܪܬܝܢ ܕܐܙܠܼܬ ܒ݀ܬܪ ܐܘܼܪܚܐ ܕܛܥܿܝܘܼܬܐ. ܐܝܟ ܓܝܓܠܐ ܩܠܝܼܠܬܐ ܗ̄ ܠܒܼܗ ܠܡ ܕܥܘܿܠܐ ܚܿܕܪ ܘܥܿܒܪ ܡܼܢ ܗܿܕܐ ܠܗ݀ܝ ܕܟ݀ܠ ܫܿܥ ܐܝܟ ܓܝܓܠܐ ܕܛܒܿ ܩܠܝܼܠܐ ܡܛ݀ܠ ܕܠܐ ܡܩܿܘܐ ܚܘܼܫܒܗ ܒܚܕ ܡܕܡ. ܠܡܿܢܐ ܐܝܼܬ ܨܘܡܐ ܒܫܢܿܬܐ ܗ̄ ܬܚܘܝܼܬܐ ܡܝܬܐ ܕܟܕ ܚܼܕ ܟܝܿܢܐ ܐܢܘܿܢ ܒܢܝ̈ܢܫܐ ܥܠ ܡܘܿܢ ܦܪܝܼܫܝܼܢ ܒܕܘܼܒܪ̈ܐ ܘܒܨܒܝܿܢܐ. ܘܐܡܿܪ ܕܠܐ ܬܬܼܗܪ ܒܗܿܕܐ ܡܛ݀ܠ ܕܐܝܼܬ ܝܘܡ̈ܬܐ ܒܫܢܿܬܐ ܕܒܡܕܡ ܫܿܘܝܢܼ ܘܒܡܕܡ ܦܪܝܼܫܝܼܢ ܡܼܢ ܚܕ̈ܕܐ ܟܕ ܛ݀ܒ ܐܠܗܐ ܗܿܟܢ ܬܩܼܢ ܐܢܘܿܢ.","english":"Do not stretch out your hand like one who has seen that they placed a pot of cooked food; do not stretch out your hand first. Act like a strong man who does not sin and who is victorious over the desire for food. A good sign is placed upon the bread; it indicates a face that gives joyfully and cheerfully. Upon blessed bread, a good sign of foods is placed firmly before all with joy and not with grief and stinginess. Your being raised up great does not teach humility; beware lest you be lifted up in your pride. And before the rich, do not magnify yourself before them with your words. It is chosen for you that you be like one of them. In all their need, in everything that is upon them, their need, serve them; you shall be established, and when you are established, all the necessities will follow after you. On the path of the racecourse, the deeds that are cast with you and are difficult for you to do, do not delay in approaching them. For he calls the path a racecourse. For the racecourse hinders the way of many by its stones and difficulty for walking. Lest you stumble in speech as on a stone. Two times: one that you are placed, and the second that you went after the path of error. Like a light wheel, his heart is for evil to turn and pass from this to that, which at all times is like a wheel that is very light because his thought does not abide in one thing. For what is fasting at the hour? It is a dead sign, that when one is alive, you are in evil thoughts about death, separate in conduct and in will. And he says, do not be disturbed by this, because there are days at the hour that in some things are equal and in some things are separate from each other, while God is good; thus you shall be established.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܬܘܫܼܛ ܐܝܼܟܕ","severity":"info","text":"The opening imperative 'do not stretch out your hand' continues the metaphor of self-restraint from the previous passage, contrasting with the earlier image of the table set before idols.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܚܪܬܐ","severity":"info","text":"The Syriac term 'šūḥrāṯā' (racecourse) is used metaphorically for the path of life, with stones and difficulty representing obstacles to virtue.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ ܠܚܡܐ ܡܒܼܪܟܐ","severity":"info","text":"The reference to 'blessed bread' (ܠܚܡܐ ܡܒܼܪܟܐ) likely echoes the eucharistic bread, a common motif in Syriac commentary, though no specific verse is cited.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܟ ܓܝܓܠܐ ܩܠܝܼܠܬܐ","severity":"info","text":"The image of a 'light wheel' (ܓܝܓܠܐ ܩܠܝܼܠܬܐ) turning from one thing to another is a common ascetic trope in Syriac literature, illustrating instability of thought.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܬܝܢ ܙܒ̈ܢܝܼܢ","severity":"info","text":"The passage marks a structural division with 'two times' (ܬܪܬܝܢ ܙܒ̈ܢܝܼܢ), contrasting the state of being placed (in virtue) with going after the path of error.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܘܡܐ ܒܫܢܿܬܐ","severity":"caution","text":"The phrase 'fasting at the hour' (ܨܘܡܐ ܒܫܢܿܬܐ) is ambiguous: it may refer to a specific liturgical hour or a general temporal condition; the text's interpretation as a 'dead sign' suggests a moral rather than ritual meaning.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fasting at the hour' (ܨܘܡܐ ܒܫܢܿܬܐ) could denote either a specific liturgical time or a general moment; the commentary interprets it as a 'dead sign' (ܬܚܘܝܼܬܐ ܡܝܬܐ), likely a moral warning.","The reference to 'blessed bread' (ܠܚܡܐ ܡܒܼܪܟܐ) may allude to the Eucharist or to a general custom of blessing bread; the text does not specify."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܐܝܟ ܡܒܥܪ̈ܢܐ ܕܟܪܡܐ ܒ݀ܬܪ ܩܛܘ̈ܦܐ\nܗ̄ ܦܛܘܿܦ̈ܐ ܩܿܪܐ ܠܙܕܝܼ̈ܩܐ ܩܕ̈ܡܝܐ ܕܐܬܝܬܼܪܘ ܒܙܕܝܩܘܼܬܐ ܘܗܪܓܼܘ ܒܟܬܒ̈ܐ ܘܩܒܼܠܘ ܓܠ̈ܝܢܐ. ܡܒܥܪ̈ܢܐ ܟܢܝܼ ܗܼܘ ܠܗ ܟܕ ܡܿܙܥܪ ܠܩܢܘܿܡܗ ܕܐ݀ܦܢ ܐܝܟ ܡܒܥܪܢܐ ܐܬܝܿܬ ܠܚܪܬܐ ܐܠܐ ܡܠܝܐܝܼܬ ܩܡܿܬ ܒܛܒ̈ܬܗ ܕܐܠܗܐ. ܘܐܝܟ ܩܛܘܿܦܐ ܡܠܝܿܬ ܗ̄ ܘܐܝܟ ܙܕ̈ܝܼܩܐ ܩܕ̈ܡܝܐ ܐܦ ܐܢܿܐ ܐܫܬܼܦܥܬ݀ ܡܠܦܢܘܼܬܝ ܘܐܝܟ ܚܡܪܐ ܒܡܥܼܨܪܬܐ. ܕܒܿܥܐ ܣܪ̈ܝܼܩ̈ܬܐ ܗ̄ ܕܒܿܥܐ ܣܪܝܼܩܘܼܬܐ ܕܚܪܫܘܼܬܐ. ܡܫܼܟܚ ܟܕܒܘܼܬܐ ܗ̄ ܡܛܥܝܿܢܘܼܬܐ. ܘܚܠܡܼܐ ܗ̄ ܚܠܡܼܐ ܣܪܝܼܩܐ ܘܚܙܼܘܐ ܕܓܠܐ ܕܕܝ̈ܘܐ. ܗ݀ܟܢܐ ܗܿܘ ܚܙܼܘܐ. ܕܡܘܼܬܐ ܕܐܦ̈ܐ ܗ̄ ܠܐ ܡܫܿܚܠܦ ܚܙܼܘܐ ܣܪܝܼܩܐ ܕܕܝ̈ܘܐ ܡܼܢ ܚܙܼܘܐ ܕܡܚܙܝܼܬܐ ܕܠܘܼܩܒܠ ܦܪܨܘܼܦܐ ܕܡܘܼܬܐ ܕܐܦ̈ܐ ܡܕܡ ܡܩܝܼܡ ܕܥܡ ܕܐܗܦܼܟ ܐܢܫ ܦܪܨܘܼܦܗ ܡܼܢ ܡܚܙܝܼܬܐ ܛܠܩܼܬ݀ ܗܝܼ ܕܡܘܼܬܐ ܐܝܟ ܚܙܼܘܐ ܕܚܠܡܼܐ. ܘܡܼܢ ܪܝܼܫ ܥܡܗ ܗ̄ ܘܗ̣ܿܐܢ ܡܼܢ ܪܝܼܫ ܥܡܗ ܗܿܢܐ. ܚܙܼܘܐ ܕܓܠܐ ܡܦܩܼ ܙ݀ܟܘܼܬܐ. ܕܬܘܼܒ ܥܠ ܥܡܟ ܠܐ ܢܫܬܼܠܛ ܐܝܟ ܕܐܣܼܒܪ. ܟ݀ܠ ܢܚ̈ܫܼܐ ܘܩܨ̈ܡܐ ܘܬܚܠ̈ܡܼܐ ܕܓ̈ܠܐ ܕܕܝܘ̈ܐ ܛ݀ܥܝܘܼܬܐ ܐܢܘܿܢ. ܘܕܡܗܿܝܡܢ ܗ̄ ܕܡܫܪ ܠܗܘܿܢ ܬܡܿܢ ܐܙܿܠ ܠܒܼܗ ܟܕ ܡܼܢ ܐܠܗܐ ܡܪܚܩ. ܒܚܘܼܫ̈ܒܢܝ ܠܠܝܐ ܗ̄ ܠܐ ܬܗܝܼܡܢ ܒܗܘܿܢ. ܡܛܾ݀ ܕܚܟܡܼܬܐ ܕܥܘܿܠ̈ܐ ܗ̄ ܡܛ݀ܠ ܕܚܟܼܡܬܐ ܕܚܪ̈ܫܐ ܥܘܿܠ̈ܐ. ܒܠܠܼܝܐ ܡܬܼܗܝܡܢܐ ܗ̄ ܚܼܫܘܼ̈ܟܐ ܐܢܘܿܢ ܠܡ. ܘܗܿܢܘܿܢ ܕܠܝܬ ܕܚܠܼܬ݀ ܐܠܗܐ ܒܠܼܒܗܘܿܢ ܡܗܝܿܡܢܝܼܢ ܠܗܘܿܢ ܠܚܡܐ ܕܚܣܼܕܐ ܚܝ̈ܝܗܘܿܢ ܗ̄ ܠܚܡܐ ܕܪ̈ܚܼܡܐ ܚ̈ܝܐ ܐܢܘܿܢ ܠܣܢ̈ܝܼܩܐ. ܘܗ݀ܘ ܕܟܿܠܐ ܠܗ ܡܢܼܗܘܿܢ ܩ݀ܛܠ ܠܗܘܿܢ ܒܟܦܼܢܐ. ܒܥܝܢܐ ܛܒܿܬܐ ܗ̄ ܡܚܿܦܛ ܥܠ ܡܪܚ̄ܡ. ܘܠܐ ܬܬܼܙܝܼܥ ܒܡܘܗܒ̈ܬܟ ܗ̄ ܠܐ ܬܕܚܼܠ ܡܛ݀ܠ ܣܘܓܐܐ ܕܡܘܗ̈ܒܬܟ ܕܠܡܼܐ ܒ݀ܨܪ ܩܢܝܿܢܟ.","english":"like the vine-dressers of a vineyard after the vintage. He calls the early righteous ones who were enriched in righteousness and meditated on the scriptures and received revelations. The vine-dressers were like him when he diminished the standing of the father, like a vine-dresser who came to the end, but fully stood in the goodness of God. And like a vintage it was full, and like the early righteous ones, my teaching also overflowed, and like wine in a winepress. It seeks vanities, it seeks the vanity of sorcery. It finds falsehood, it leads astray. And a dream is a vain dream and a vision of the deception of demons. Such is a vision. The likeness of faces does not change the vain vision of demons from the vision of a mirror that is opposite the face of a person; something stands that, when a person turns his face from the mirror, the likeness disappears like a vision in a dream. And when he raises his head, and this when he raises his head, the deceptive vision brings forth victory, so that it will not again rule over your people as it thought. All pains, divinations, and dreams of the deception of demons are errors. And whoever believes in them, his mind goes astray when he is far from God. In the thoughts of the night, do not believe in them, because the wisdom of the wicked is the wisdom of sorcerers who are wicked. In the night they are believed, but they are darkness for the people. And those who have no fear of God in their hearts believe in them; the bread of the envious is their life, but the bread of the merciful is life for the needy. And he who restrains himself from them kills them with hunger. A good request seeks mercy, and do not be moved by your gifts; do not fear because of the abundance of your gifts, lest your standing be diminished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܒܥܪ̈ܢܐ ܕܟܪܡܐ","severity":"info","text":"The Syriac term ܡܒܥܪ̈ܢܐ ܕܟܪܡܐ (vine-dressers) is used metaphorically for the early righteous, linking agricultural labor to spiritual cultivation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܘܐ ܕܓܠܐ ܕܕܝ̈ܘܐ","severity":"info","text":"The passage warns against deceptive visions from demons, reflecting a common Syriac Christian polemic against pagan divination and dream interpretation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܚܡܪܐ ܒܡܥܼܨܪܬܐ","severity":"info","text":"The simile of wine in a winepress parallels the overflow of teaching, echoing biblical imagery of abundance (e.g., Prov 3:10).","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܿܢܘܿܢ ܕܠܝܬ ܕܚܠܼܬ݀ ܐܠܗܐ","severity":"info","text":"The passage shifts from general warnings about deception to a specific condemnation of those lacking fear of God, structuring the argument around moral consequences.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛܾ݀ ܕܚܟܡܼܬܐ ܕܥܘܿܠ̈ܐ","severity":"info","text":"The phrase 'wisdom of the wicked' may be textually corrupt; the Syriac ܥܘܿܠ̈ܐ could be a scribal error for ܚܪ̈ܫܐ (sorcerers) as the parallel suggests.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܚܡܐ ܕܚܣܼܕܐ","severity":"info","text":"The contrast between 'bread of the envious' and 'bread of the merciful' reflects later Syriac monastic teachings on charity and spiritual discernment.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' whose standing is diminished is unclear; possibly a reference to a biblical patriarch or a spiritual elder.","The phrase 'when he raises his head' may be a textual repetition or a deliberate emphasis on the act of awakening from deception."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܠܐ ܬܫܼܬܘܚܪ ܡܛܿܠ ܠܕܐ ܡܩܒܠ ܗ̄ ܠܐ ܬܗܼܡܐ ܡܼܢ ܕܠܡܼܬܠ ܠܡܣܼ̈ܟܢܐ. ܡܛ݀ܠ ܕܠܐ ܡܢܝܼܚ ܠܗ ܐܠܗܐ ܘܠܐ ܡܩܿܒܠ ܠܗ ܒܒܝ̈ܬܝܐ ܠܡܿܢ ܕܠܐ ܡܩܒܠ. ܘܡܢܝܼܚܐ ܠܡܣܼ̣ܢܐ ܣܢܝܼܩܐ ܨܠܘܿܬܗܘܿܢ ܕܡܣܼ̈ܟܢܐ ܗ̄ ܗ݀ܟܢܐ ܡܬܩܼܒܠܐ ܨܠܘܿܬܗܘܿܢ ܩܕܡ ܐܠܗܐ ܐܝܿܟܐ ܕܬܫܟܼܚܝ ܬܬܥܼܠܐ ܠܥܼܠ ܘܩܕܡ ܡܪܐ ܕܪܒܘܼܬܐ ܬܥܘܿܠܝ ܠܐ ܥ݀ܒܪܐ ܥܕܡܐ ܗ̄ ܒ݀ܨܐ ܠܗܿ ܘܒܿܚܪ ܠܗܿ ܘܕܝܼܢܐ ܫܪܝܼܪܐ ܥ݀ܒܕ ܠܗܘܿܢ ܒܟ݀ܠ ܡܐ ܕܒ݀ܥܝܢ. ܗ݀ܝ ܕܠܐ ܥ݀ܒܪܐ ܕܠܐ ܠܡ ܐܙܿܠܐ ܣܪܝܼܩܐܝܼܬ. ܥܕܡܐ ܕܢܗܦܼܟ ܬܪ̈ܝܥܬܗܘܿܢ ܗ̄ ܥܠ ܐܦܝ̈ ܗܿܠܝܢ ܩܫܝܐܝܼܬ ܨܝܕ ܡܣ̈ܟܼܢܐ ܣܥܼܪܘ ܐܝܟ ܗ݀ܘ ܕܚܘܼܒ̈ܠܐ ܐܪܡܝܼܘ ܥܠ ܐܠܐܗ ܕܡܢܼ̈ ܢܬܼܦܪܥܘܿܢ. ܘܢܒܼܗܬ ܣܿܐܢܐ܆ ܒܙܒܼܢܐ ܕܡܬܼܒܥܐ ܗ̄ ܣܿܐܢܐ ܥܘܿܠܐ ܕܣܿܒܪ ܗܼܘܐ ܕܐܿܠܨ ܠܡܣܼܟܢܐ ܒܿܗܬ ܘܡܚܦܪ ܡܐ ܕܡܬܼܥܕܪܝܼܢ ܒܝܬ̈ܝܐ ܕܐܠܗܐ ܡܼܢ ܐܠܗܐ. ܒܝܕ ܛܒ̈ܬܐ ܕܠܗܘܿܢ ܝܿܗܒ. ܘܟܕ ܒܨܠܘܿܬܐ ܒܥܼܐ ܕܢܬܼܦܪܩ ܡܼܢ ܟ݀ܠ ܥܩ̈ܢ ܐܡܿܪ. ܦܪܘܿܩܝܢ ܐܠܗܐ ܗ̄ ܦܪܘܿܩܝܢ ܡܼܢ ܟ݀ܠ ܕܒܝܼܫ܆ ܐܪܝܼܡ ܐܝܼܕܟ܆ ܐܬܼܩܕܫ ܒܗܘܿܢ ܗ̄ ܕܒܗ݀ܘ ܡܐ ܕܠܥܝܢ̈ܝܗܘܿܢ ܟܕ ܚܿ؛ܝܢ ܠܢ. ܐܬܦܪܼܫܬ ܘܐܬܝܼܕܥܬ ܒܢ ܒܝܕ ܡܣܡ ܒܪ̈ܝܼܫܝܟ. ܗ̣ܿܢܐ ܐܦ ܩܿܕܡܝܼܢ ܟܕ ܚܿܙܝܢܢ. ܐܬܩܼܕܫ ܒܗܿܘܢ ܗ̄ ܐܬܦܼܪܫ ܘܐܬܝܼܕܥ ܒܗܘܿܢ ܕܢܕܥܘܿܢ ܐܦ ܗܼܢܘܿܢ ܒܡܣܡ ܒܪܝܼܫܐ ܠܡܪܘܼܬܟ ܐܟܡܼܐ ܕܝܼܕܥܢܢ ܪܒܘܼܬܟ. ܚܕܬ ܐܬܘ̈ܬܐ ܗ̄ ܕܦܘܼܩ̈ܕܢܝܟ ܩܕܝܼ̈ܫܐ. ܘܫܢܐ ܗ̄ ܘܫܢܐ ܘܒܛܠܼ ܬܡܝܼ̈ܗܬܐ ܕܡܣܡ ܒܪܝܼܫܐ ܡܼܢ ܥܡܟ. ܐܒܼܥ ܩܼܨܐ ܗ̄ ܬܚܘܼܡܐ ܕܫܘܼܘ̈ܕܝܟ ܕܒܢܫܝܐ. ܘܡܼܛܐ ܙܒܼܢܐ ܕܫܘܼܠܡܗܘܿܢ ܕܫܘܼܘ̈ܕܝܐ ܗܿܠܝܢ ܕܒܗܘܿܢ ܐܫܼܬܘܕܝܼܬ ܠܢ ܛܒ̈ܬܐ ܪܘܪ̈ܒܬܐ. ܠܒܼܐ ܛܡܝܼܪܐ ܗ̄ ܢܦܫܼܐ ܕܟܡܝܼܪܐ ܘܡܥܩܐ. ܡܪ̈ܢܝܬܐ ܕܥܩ̈ܬܐ ܝܘܿܡ ܡܼܢ ܝܘܿܡ ܡܬܬܼܘܣܦܐ ܥܠܝܗܿ.","english":"Do not delay because of this, for he does not accept him. Do not be troubled by the parable of the poor. For God does not give him rest, nor does he receive him into the houses, as one who does not receive. And the rest of the poor, their prayer is a vain prayer. Thus their prayer is received before God, so that it may be found to be raised up and before the Lord of greatness it may enter, not passing by until he desires it and chooses it, and a true judgment he makes concerning it in everything that he wishes. This does not pass by without going to waste. Until their gates were turned, they acted harshly against the poor, like those who cast destruction upon the God of those who would repay them. And the shame of the measure, at the time when the measure is sought, is the unjust measure that thought it could compel the poor by shame and disgrace, when they are helped by the houses of God with God, through the good deeds that they gave. And when in prayer he asks to be redeemed from all afflictions, he says: \"Save me, O God, save me from all evil; raise your hand; be sanctified in him.\" For in that which concerns their labors, while they live for you, it was separated and made known in you by the placing of your head. Now also before me, when they see you, be sanctified in him; it was separated and made known in him, that they also might know, by the placing of the head for your lordship, how much they know your greatness. New signs of your holy commandments, and an hour, and an hour, and the wonders of the placing of the head with your people ceased. Seek the end, the limit of your confessions in the flesh. And the time of the completion of these confessions has arrived, in which you confessed great good deeds. The hidden heart, the soul that is hidden and oppressed; the thoughts of afflictions day by day are added to it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the rejection of the poor by earthly powers with their acceptance by God, whose judgment is true and delayed only by divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܣ̈ܟܢܐ","severity":"info","text":"The Syriac term ܡܣ̈ܟܢܐ (miskēnē) means 'the poor' and is a key subject; their prayer is described as 'vain' (ܣܪܝܼܩܐ) yet ultimately received by God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܪܘܿܩܝܢ ܐܠܗܐ","severity":"info","text":"The plea 'Save me, O God, save me from all evil' echoes Psalm 22:20 (LXX 21:20) or similar supplicatory psalms, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'houses of God' (ܒܝܬ̈ܝܐ ܕܐܠܗܐ) likely refers to churches or monastic institutions that provided charity, a common context in Syriac commentary on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general parable about the poor to a direct prayer, then to a reflection on divine recognition and the cessation of wonders, marking a thematic transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'placing of the head' (ܡܣܡ ܒܪܝܼܫܐ) is ambiguous; it may refer to anointing, ordination, or prostration, and the exact ritual or symbolic meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in the opening lines is unclear; it may refer to a specific figure from the preceding passage or a generic poor person.","The phrase 'placing of the head' (ܡܣܡ ܒܪܝܼܫܐ) is ambiguous, possibly denoting a ritual act or a metaphor for submission.","The 'new signs' and 'wonders' that cease are not explicitly defined; they may refer to miraculous events or liturgical practices."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܡܿܢܘܼ ܓܝܪ ܢܗܝܼܡܢ ܠܓܕܘܿܕܐ ܗ̄ ܡܙܗܪ ܕܢܥܼܪܘܿܩ ܡܼܢ ܙܢܿܝܘܼܬܐ ܘܕܢܣܼܒ ܐܢܬܬܐ. ܕܕ݀ܡܐ ܠܛܒܼܝܐ ܗ̄ ܒܩܠܝܼܠܘܼܬܐ. ܕܗܘܼ ܫܿܘܪ ܡܼܢ ܡܕܝܼܢܐ ܗ̄ ܒ݀ܬܪ ܪ̈ܓܝܓܬܐ ܕܚܛܗ̈ܐ ܕܢܬܼܦܠܛ ܡܼܢ ܢܟܝܿܢܐ ܕܙ݀ܢܝܘܼܬܐ. ܢܡܘܼܬ ܗ̄ ܐܝ̣ܿܐ ܕܡܫܼܬܟܚ ܕܡܐܢܐ ܒܐܢܬܬ݀ ܓܒܪܐ ܡܬܼܩܛܠ ܐܝܟ ܓܙܪ ܕܝܼܢܐ ܕܢ݀ܡܘܿܣܐ. ܠܐ ܬܫܒܼܚ ܪܚܡܿܟ ܒܩܘܼܪܒܐ ܗ̄ ܩܘܼܪܒܐ ܩܿܪܐ (ܠܫܘܼܠܡܐ) ܠܫܘܼܪܝܐ ܕܪܚܡܘܼܬܐ ܠܐ ܬܫܒܼܚܝܼܘܗܝ ܠܡ ܠܒܪܚܡܿܟ ܩܠܝܼܠܐܝܼܬ ܘܬܬܬܼܟܠ ܥܠܘܗܝ ܒܠܥܕ ܢܣܝܿܢܐ. ܘܠܐ ܬܫܠܛܝܼܘ̄ ܗ̄ ܒܣܘܼܥܪ̈ܢܝܟ ܘܒܗܘܼ̈ܦܟܝܟ ܟܐܡܼܬ݀ ܠܐ ܬܓܼܠܐ ܠܗ ܐܪ̈ܙܝܟ. ܡܪܝܐ ܒܼܪܐ ܟ݀ܠ ܗ̄ ܐܢܓܝܪ ܒܪܘܿܝܐ ܗܿܘ ܡܿܨܐܼ ܐܦ ܠܡܼܥܕܪܘܼ. ܛ݀ܒ ܘܒܝܼܫ ܗ̄ ܥܠ ܕܘܼܒܪ̈ܐ ܡܡܿܠܠ ܡܿܨܐܼ ܠܡ ܠܡܛܐܒܘܼ ܐܦ ܠܡܒܼܐܫܘܼ ܒܝܼܫܬܐ ܬܢܢ ܠܡܪܕܘܼܬܐ ܩܿܪܐ. ܚ̈ܝܐ ܘܡܿܘܬܐ ܗ̄ ܡܛ݀ܠ ܕܚ̈ܝܐ ܘܡܿܘܬܐ ܣܿܟܐ ܐܢܘܿܢ ܕܟ݀ܠܡܕܡ ܥܠܘܗܝ ܐܡܼܪ ܗܿܕܐ. ܘܫܠܝܼܛ ܒܠܫܼܢܗ ܗ̄ ܗܿܟܢ ܦܫܝܼܩ ܠܗ ܠܒܪܢܫܐ ܠܡܣܼܒ ܥܘܼܕܪܢܐ. ܡܛ݀ܠ ܕܫܠܝܼܛ ܒܝܿܬܗ ܐܝܼܬܘܗܝ ܘܒܝܕ ܙܗܝܼܪܘܼܬܐ ܕܠܫܼܢܗ ܡܬܦܼܨܐ ܡܼܢ ܒܪܢܫܐ ܒܝܼܫܐ ܗ̄ ܢܣܝ̈ܘܼܢܐ ܒܝܕ ܕܘܼܒܪ̈ܘܗܝ ܫܦܝܼܪ̈ܐ ܡܬܦܼܨܐ ܡܼܢ ܒܪܢܫܐ ܒܝܼܫܐ ܘܢܣܝ̈ܘܼܢܐ. ܠܐ ܬܒܼܐܫܝ ܥܝܢܟ ܗ̄ ܠܐ ܬܬܼܥܝܼܩ ܘܬܒܐܫ ܠܟ ܡܛ݀ܠ ܕܚܿ؛ܐ ܐܢܬ ܡܐܟܘܼܠܬܐ ܘܠܐ ܡܿܨܐܼ ܐܢܬ ܠܡܐܼܟܠ܀ ܡܼܢ ܩܕܡ ܐܠܗܐ ܢܬܚܼܟܡ. ܡܘܗܒ̈ܬܐ ܗ̄ ܐܢܕܝܢ ܥܘܼܕܪܢܐ ܕܐܣܿܝܐ ܕܡܛܿܠܬܗ ܡܠܟܐ ܣܢܝܼܩ ܥܠ̄ܘ ܡܼܢ ܐܠܗܐ ܐܝܼܬܘܗܝ. ܕܥ ܡܿܕܝܢ ܕܐܦ ܟܿܠܗܘܿܢ ܒܢܝܢ̈ܫܐ ܘܡ̈ܠܐܟܐ ܕܐܠܗܐ ܐܢܘܿܢ. ܡܼܢ ܬܪܥܝܼܬܗ ܗ̄ ܡܼܢ ܚܟܡܼܬܗ ܡܪܡܿܪܡܝܼܢ ܠܗ ܠܐܣܿܝܐ ܩܕܡ ܡܠܟܐ ܟܕ ܐܠܗܐ ܠܗ ܘܠܣܡ̈ܡܢܘܗܝ ܐܬܩܼܢ ܡܛ݀ܠ ܕܢܼܬܝܼܕܥ ܚܝܠܗ.","english":"What then? He warns the army not to flee from the campaign and not to take a wife. For he resembles the good in his insignificance. For he leaps from the measure after the lusts of sins, so that he may be expelled from the camp of the campaign. And he dies, that is, he is found to be a hundred in a woman; a man is killed like a piece of the law. Do not let your friend approach near; near calls to the end. Do not let the beginning of friendship be slight, and do not trust in him without help. And do not give him authority over your doings and your goings, as one does not reveal his secrets to him. The Lord created all; that foreigner is able also to help. Good and evil speaks concerning conduct; he is able to make good and also to make evil. Evil does for rebellion he calls. Life and death, because life and death are the limit of everything; concerning him he said this. And he is master of his tongue; thus it is easy for the head to take help. Because he is master of his house, and by the caution of his tongue he is freed from the evil head and from troubles. By his good conduct he is freed from the evil head and from troubles. Do not make your eye bad; do not be distressed and become bad for yourself, because you are alive, food, and you are not able to eat. Before God he became wise. Gifts show the help of the physician, whose medicine the king despised, from God he is. Know then that also all the evil ones and the angels of God are. With his thought, with his wisdom he exalts the physician before the king, while God established him and his drugs, because his power was known.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܙܗܪ ܕܢܥܼܪܘܿܩ ܡܼܢ ܙܢܿܝܘܼܬܐ","severity":"info","text":"The warning not to flee from the campaign (ܙܢܿܝܘܼܬܐ) continues the military metaphor from the previous passage, where the poor are likened to an army. Bar Salibi interprets Ben Sira's advice as a call to steadfastness in spiritual struggle.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܙܪ ܕܝܼܢܐ ܕܢ݀ܡܘܿܣܐ","severity":"info","text":"The phrase 'piece of the law' (ܓܙܪ ܕܝܼܢܐ ܕܢ݀ܡܘܿܣܐ) likely refers to a legal penalty or a sacrificial portion. Bar Salibi uses it to illustrate the severity of the man's fate, equating it to a prescribed punishment.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܐ ܒܼܪܐ ܟ݀ܠ","severity":"info","text":"The assertion 'The Lord created all' echoes the biblical theme of God as creator (e.g., Gen 1:1; Sir 18:13). Bar Salibi uses it to ground the subsequent discussion of human agency and divine help.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܿܝܐ","severity":"info","text":"The physician (ܐܣܿܝܐ) appears as a figure of wisdom and divine favor. Bar Salibi may be drawing on contemporary Syriac medical or monastic traditions where the physician symbolizes spiritual healing.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܠܝܼܛ ܒܠܫܼܢܗ","severity":"info","text":"The passage shifts from warnings about conduct to a reflection on self-mastery, specifically mastery of the tongue (ܫܠܝܼܛ ܒܠܫܼܢܗ). This marks a thematic pivot from external behavior to internal discipline.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܬܫܒܼܚ ܪܚܡܿܟ ܒܩܘܼܪܒܐ","severity":"caution","text":"The phrase 'Do not let your friend approach near' is ambiguous: it may mean 'do not let your friend come close' or 'do not let your friend approach the offering (ܩܘܼܪܒܐ).' The Syriac allows both readings; the English draft takes the former.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܩܘܼܪܒܐ' could mean 'near' (adverb) or 'offering' (noun), leading to two possible interpretations of the warning about friendship.","The clause 'ܘܠܐ ܬܫܒܼܚܝܼܘܗܝ ܠܡ ܠܒܪܚܡܿܟ ܩܠܝܼܠܐܝܼܬ' is syntactically difficult; the English draft reads it as 'do not let the beginning of friendship be slight,' but the Syriac may also be parsed as 'do not make your friend slight.'"],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܚܟܼܡܬܐܗ̄ ܐܝܟ ܕܢܫܼܬܒܚ ܡܢܼܗܘܿܢ ܐܟܡܿܢ ܕܗܼܘ ܐܝܼܬܘ̄ ܥܠܬ݀ ܟܿܠ. ܘܐܦ ܒܣܡܐ ܗ̄ ܘܐܦܿܠܐܘܡܢܘܼܬܐ ܕܒܣܡܘܼܬܐ ܝܗܼܒ ܚܟܡܼܬܐ ܕܢܬܼܩܢ ܘܢܡܿܕܟ ܒܣܡ̈ܡܢܐ ܡܛ݀ܠ ܕܚܝ̈ܘܗܝ ܕܡܣܼ̣ܢܐ ܠܠܘܛܬܐ ܗ̄ ܐܝܿܢܐ ܠܡ ܕܥܡ ܡܣܼܟܢܘܼܬܗ ܢܩܝܼܦܐ ܠܗ ܟܪܝܘܼܬܐ. ܚܝ̈ܘܗܝ ܒܕܘܼܘ̈ܢܐ ܘܥܩ̈ܬܐ ܡܦܩ ܠܗܘܿܢ. ܐܬܕܟܪ ܥ݀ܩܬܐ ܗ̄ ܐܬܕܟܪ ܥܩ̈ܬܐ ܕܪܘܓܙܐ ܩܫܝܐ ܕܕܝܼܢܐ. ܡܛ݀ܠ ܕܠܝܬ ܒܗ ܣܼܒܪܐ ܗ̄ ܠܐ ܓܝܪ ܡܩܿܘܐ ܨܝܕ ܚܕ. ܠܟ ܡܚܕܐ ܗ̄ ܝܘܡܢ. ܘܠܐܚܪܢܐ ܗ̄ ܐ݀ܦܢ ܠܐܚܪܢܐ ܐܬܡܠܝ ܐܒܐܼܫ. ܘܐܝܟ ܗ݀ܘ ܕܠܐ ܡܩܿܘܐ ܐܦ ܩܢܝ̈ܘܗܝ ܠܐ ܡܩܘ̈ܝܢ ܒܚ̈ܝܐ܀ ܐܝܟ ܕܒܛܼܠ ܡܝܼܬܐ. ܘܐܬܒܝܐܥܡ ܡܦܩܼܢܐ ܕܢܦܼܫܗ ܗ̄ ܕܗܘܼ ܡܝܼܬܐ ܐܬܒܼܝܐܐ ܟܐܡܼܬ݀ ܥܡ ܡܦܩܼܬܐ ܕܢܦܼܫܗ ܒܗ݀ܝ ܕܠܐ ܪܓܝܼܫ ܒܚܕܐ ܡܼܢ ܒܝܼܫ̈ܬܐ. ܘܡܨܝܐ ܬܘܼܒ ܕܕܡܘܼܬܢܐܝܼܬ ܬܬܢܣܼܒܝ. ܕܐܟܡܼܐ ܕܒܼܛܠ ܡܝܼܬܐ ܘܕܘܼܟܪܢܗ. ܘܐܬܒܼܝܐܐ ܥܡ ܡܦܩܼܬܐ ܕܢܦܼܫܗ ܡܨܝܐ ܕܐܦ ܥܠ ܐܝܿܢܐ ܕܚܝ ܬܬܼܪܢܐ ܕܐܬܒܼܝܐܐ ܠܡ ܐܦ ܐܢܬ ܒܚ̈ܝܝܟ ܘܡܼܢ ܒܿܬܪ ܡܿܘܬܗ ܕܗ݀ܘ ܐܟܡܼܢܕܠܐ ܝ݀ܬܪ ܐܢܬ ܡܕܡ ܡܼܢ ܥ݀ܩܬܐ. ܕܡܦܪܩ ܣܪ̈ܝܼܩܬܐ ܗ̄ ܦܘܼܪܩܐ ܕܣܪ̈ܝܼܩܬܐ ܠܥܢܝ̈ܢܐ ܕܒܛ̈ܠܬܐ ܩܿܪܐ. ܡܿܢ ܠܡ ܕܝ݀ܗܒ ܢܦܫܼܗ ܠܦܘܪܓܝܐ ܘܠܫܥܬܐ ܕܣܪ̈ܝܼܩܬܐ ܚܟܡܼܬܐ ܕܕܚܼܠܬ݀ ܐܠܗܐ ܠܐ ܡܬܘܿܡ ܩ݀ܢܐ. ܡܿܢܐ ܕܝܢ ܢܬܚܼܟܡ ܐܚܝܼܕ ܗ̄ ܕ݀ܒܪ ܦܕܢܐ ܕܬܘܪ̈ܐ ܘܡܿܟܪܟ ܒܐܝܼܕܗ ܠܚܛܘܿܛܐ ܕܦܘܼܠܚܢܐ. ܘܫܘܼܥܝܼܬܗ ܗ̄ ܡܠܼܬܗ. ܥܡ ܒܢ̈ܝ ܬܘܪ̈ܐ. ܒܠܓܼܬܐ ܕܙܪܥܗ ܗ̄ ܠܓܬܐ ܐܝܼܬܝܗܿ ܗܝܼ ܡܫܘܼܚܬܐ. ܕܨܿܪܐ ܘܒܿܙܩ ܠܒܕܪܐ ܕܒܿܕܪ ܙܪܥܐ. ܒܗܿܢܐ ܠܡ ܙܼܢܐ ܟܿܠܗܘܿܢ ܐܘܼ̈ܡܢܐ ܒܥܒܕܿܝ̈ܗܘܿܢ. ܪܢܝܢ ܒܠܚܘܼܕ ܘܠܘ ܒܚܟܡܼܬܐ ܕܣܼܦܪܐ. ܬܫܼܒ̈ܚܬܗ ܢܐܼܡܪ ܗ̄ ܢܬܼܢܘܢܼ ܩܘܼܠ̈ܣܘܗܝ ܟܿܠܗ ܥܡܐ.","english":"His wisdom is as if it were praised from him, like that which is the cause of all. And also his name, and the nobility of his name, gives wisdom that is established and that is filled with names, because his life is that of one who is cursed; it is not that with his poverty he is bound to shame. His life he passes in miseries and afflictions. He remembered the affliction, he remembered the afflictions of the severe anger of the bear. Because there is no hope in him, for he does not remain for the sake of one. For you, immediately, a day; and for others, and for others again, he is filled with evils. And like that which does not remain, also his boundaries do not remain in life. As one who is dead in vain. And he is sold with the departures of his soul, that is, the dead one is sold as a mourner with the departures of his soul, in that he does not perceive one of the evil things. And again it is possible that he be taken in likeness. That as much as the dead one is in vain, and his memory, and he is sold with the departures of his soul, it is possible that also concerning the life of the one who lives, it be shown that he is sold, even you in your life, and what after the death of that one, as if you do not exceed anything from the affliction. That which saves the vain ones, the salvation of the vain ones, he calls to the workers of vanities. What then does he give himself to fornication and to the hour of vanities? The wisdom of the fear of God never stands. What then is he made wise? He holds the yoke of oxen and turns in his hand to the sin of work. And his story is his word. With the sons of oxen. In the measure of his seed, the measure is the measurement. That which is small and is scattered to the threshing floor that scatters the seed. In this then all the nations are small in their works. He is a shepherd alone and not in the wisdom of the scribe. His praises he speaks, his praises, all the people sing his praises.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܒܛܠ ܡܝܬܐ","severity":"info","text":"The phrase ܕܒܛܠ ܡܝܬܐ (lit. 'dead in vain') is a key term in this passage, denoting a state of spiritual death or futility, possibly linked to ascetic renunciation of worldly life.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܪ ܦܕܢܐ ܕܬܘܪ̈ܐ","severity":"info","text":"The image of holding the yoke of oxen (ܕܒܪ ܦܕܢܐ ܕܬܘܪ̈ܐ) may echo biblical agricultural metaphors, such as 1 Kings 19:19 or Hosea 10:11, where oxen symbolize labor or servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܘܪܓܝܐ","severity":"info","text":"The term ܦܘܪܓܝܐ (fornication) reflects a common ascetic concern in Syriac monastic literature, where sexual sin is a primary vice to be avoided, as seen in works like the Book of Steps.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܬܒܝܐܥܡ ܡܦܩܼܢܐ ܕܢܦܼܫܗ","severity":"info","text":"The repetition of the phrase 'sold with the departures of his soul' (ܘܐܬܒܝܐܥܡ ܡܦܩܼܢܐ ܕܢܦܼܫܗ) creates a structural refrain, emphasizing the theme of spiritual bondage and loss of self.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܕܝܼܢܐ","severity":"caution","text":"The word ܕܕܝܼܢܐ (bear) is unusual; it may be a scribal error or a rare term. The context suggests a metaphor for severe anger, but the exact meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܕܝܼܢܐ (bear) is ambiguous; it may be a corruption or a rare Syriac term for a fierce animal, but the intended referent is unclear.","The identity of 'the bear' and its connection to the preceding afflictions is not explicitly resolved in the text."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܐܢ ܢܨܒܼܐ ܒܐܠܦ ܗ̄ ܐܢ ܐܝܼܬ ܠܗ ܨܒܝܿܢܐ ܘܢܼܚܘܐ ܚܝܠܐ ܕܚܟܡܼܬܗ ܒܝܬ ܣܓ̈ܝܐܐ ܡܬܼܩܠܣ ܘܡܫܼܬܒܚ ܘܐܢ ܢܫܼܬܘܿܩ ܒܥܡܐ ܗ̄ ܘܐܢ ܓܒܼܐ ܠܗ ܫܼܬܩܐ ܐ݀ܦܢ ܒܓܘ ܥܡܐ ܙܥܘܿܪܐ. ܘܟ݀ܠ ܐܝܿܟܐ ܕܐܝܼܬܘܗܝ ܐܦ ܗ̣ܿܢܐ ܡܫܼܬܒܚ ܘܡܬܼܢܨܚ. ܫܘܼܫܢܬ݀ ܡܠܟܐ ܗ̄ ܓܘܢܐ ܚܘܪܐ ܘܪܝܼܚܐ ܒܣܝܼܡܐ ܩܢܝܐ. ܐܚܪ̈ܢܐ ܫܘܼܫܢܬ ܡܠܟܐ ܢܪܩܝܼܣ ܐܘܟܿܝܬ ܢܪܓܝܼܣ ܐܝܼܬܝܗܿ܆ ܐܘܼܪ̈ܚܬܗܘܿܢ ܕܙܕ̈ܝܼܩܐ ܗ̄ ܣܘܼܥܪ̈ܢܝܗܘܿܢ ܕܙܕܝܼ̈ܩܐ ܐܝܟ ܗ݀ܘ ܕܩܕܡ ܐܦܘ̈ܗܝ ܕܐܠܗܐ ܣܝܼܡܝܼܢ ܟܿܠܗܘܿܢ. ܥܠܗܿܕܐ ܐܦ ܝܿܨܦ ܕܝܠܗܘܿܢ ܐܡܝܼܢܐܝܼܬ ܟܕ ܚܿܐܪ ܒܗܘܿܢ ܘܡܢܿܛܪ ܟ݀ܠ ܕܐܝܼܬ ܠܗܘܿܢ. ܘܐܦ ܠܪ̈ܫܝܼܥܐ ܗܼܢܝܢ ܗ̄ ܗ̣ܿܢܐ ܐܦ ܠܪ̈ܫܝܼܥܐ ܡܣܡ ܒܪ̈ܝܼܫܐ ܕܫܿܘܝܢ ܠܗܘܿܢ ܡܼܬܦܢܝܢ ܠܗܘܿܢ ܒܟܿܠܗ ܠܒܼ̣ܘܿܢ ܒܪܟܼܘ. ܗ̄ ܡܚܿܦܛ ܕܒܐܡܝܼܢܘܼ ܢܫܒܼܚ ܠܐܠܗܐ ܥܠ ܥܘܼܕܪܢܘܗܝ. ܘܫܒܼܚܘ ܠܫܡܗ ܗ̄ ܕܐܣܝܼ ܠܘܿܬܟܘܿܢ ܛܝܒ̈ܘܬܗ. ܨܒܼ̈ܘܬܐ ܪܘܪ̈ܒܬܐ ܒܼܪܐ ܗ̄ ܠܚ̈ܝܐ ܘܠܩܘܼܝܡܐ ܕܒܢܝ̈ܢܫܐ. ܘܓܢܼ̈ܣܐ ܗ̄ ܘܥܡ ܨܒܼܘ̈ܬܐ ܐܦ ܓܢܼܣ̈ܐ ܬܩܝܼ̈ܦܐ ܒܼܪܐ ܥܠ ܒܢܝ̈ܢܫܐ ܠܪܘܓܙܐ. ܐܢ ܡܠ̈ܟܐ ܬܩܝܼ̈ܦܐ ܒܼܪܐ ܥܠ ܒܢܝ̈ܢܫܐ ܘܐܢ ܚܝܘ̈ܬܐ ܒܝܼܫ̈ܬܐ. ܡܼܢ ܝܘܡ̈ܬܐ ܕܢܦܩܼܘ ܠܐܪܥܐ ܕܚ̈ܝܐ ܗ̄ ܕܡܼܢ ܟܕ ܢ݀ܦܩܝܼܢ ܠܡ ܡܼܢ ܟܪܣܐ ܕܐܡܼܗܘܿܢ ܘܥܿܐܠܝܼܢ ܠܗ ܠܥܿܠܡܐ. ܡܿܕܝܪܝܢ ܒܗܿܠܝܢ ܚܝ̈ܐ. ܐܢ ܬܫܒܼܚ̈ܬܐ ܡܫܒܿܚܝܼܢ ܘܐܢ ܬܪܥܝܼܬܐ ܐܝܿܕ ܕܗܝܼ ܡܬܼܪܥܝܢ ܐܘܿ ܡܬܼܚܫܒܝܼܢ ܐܘܿ ܥܒܿܕܐ ܡܕܡ ܥ݀ܒܕܝܼܢ ܫܠܼܝܐ ܠܪܥܝܿܢܗܘܿܢ ܠܝܬ ܥܕܡܐ ܠܝܘܡܐ ܕܡܿܘܬܗܘܿܢ. ܕܢܐܡܼܪ ܕܕܘܼܒܪ̈ܝܗܘܿܢ ܕܗܿܠܝܢ ܘܕܗܿܠܝܢ ܥܕܡܐ\nܥܕܡܐ ܠܡܿܘܬܐ ܩܝܿܡܝܼܢ ܟܕ ܠܐ ܒ݀ܛܠܝܼܢ ܣܿܟ ܡܼܢ ܪܢܝܗܘܿܢ ܐܢ ܛܒ̈ܬܐ ܐܝܼܬܝܗܝܢ ܘܐܢ ܒܝܼܫ̈ܬܐ. ܪܘܓܙܐ ܘܟܪܝܘܼܬܐ ܘܛܢܢܐ܀ ܘܩܼܪܝܐ܀","english":"If he wills, he is able; if he has will and power, his wisdom is praised and glorified among many; and if he is silent among his people, and if he chooses silence, even among a small people. And everywhere he is, this one is also glorified and adorned. The rose of the king is a white flower and a sweet scent. Other roses of the king are of purple or of scarlet; the ways of the righteous are their deeds, like that which is set before the face of God, all of them. Moreover, their care is fittingly, when he looks upon them and preserves everything that is theirs. And also for the wicked, this one is the same; even for the wicked he places before them what is fitting for them, and they are filled in all their heart with blessing. He is eager that in their uprightness they praise God for his help. And praise his name, who has healed you with his graces. Great wills he makes for the lives and the resurrection of the enemies. And races, and with wills also strong races he makes against the enemies for wrath. If strong kings he makes against the enemies, or evil beasts. The days that went out to the land of the living are those that, when they go out from the womb of their mother, they enter into the world. They conduct themselves in these lives. Whether they praise praises, or whether they are shepherded by the hand of that which is shepherded or thought, or whether they do some deed, there is no rest for their shepherds until the day of their death. For he says that the ways of these and of those continue until death, when they do not cease at all from their will, whether they are good or evil. Wrath, and bitterness, and error. And he called.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܫܢܬ݀ ܡܠܟܐ","severity":"info","text":"The phrase 'rose of the king' is a symbolic term for a virtuous or righteous person, possibly drawing on the Song of Songs or Syriac poetic tradition.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܗ݀ܘ ܕܩܕܡ ܐܦܘ̈ܗܝ ܕܐܠܗܐ","severity":"info","text":"The phrase 'like that which is set before the face of God' echoes the biblical motif of righteous deeds being before God, as in Psalm 51:17 or Sirach 15:19.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪ̈ܫܝܼܥܐ","severity":"info","text":"The term 'wicked' (ܪ̈ܫܝܼܥܐ) is a standard Syriac designation for sinners or opponents of God, often contrasted with the righteous in moral exhortations.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܼܪܝܐ","severity":"info","text":"The final phrase 'And he called' (ܘܩܼܪܝܐ) likely marks a citation or a lectionary cue, indicating the end of a reading or the beginning of a quoted passage.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܩܼܪܝܐ","severity":"caution","text":"The final word 'And he called' is ambiguous; it may be a scribal note or a truncated citation. The sense is unclear without the following text.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'And he called' (ܘܩܼܪܝܐ) may be a citation marker or a textual corruption; the intended referent is uncertain.","The identity of 'the king' in 'rose of the king' is not specified; it could be a human king or a divine metaphor."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܡܢܼܕ ܠܗܘܿܢ ܗ̄ ܩܼܪܝܐ ܬܢܢ ܠܓܕܫܐ ܐܝܿܢܐ ܕܗܘܼ ܕܢܩܝܼܦ ܠܒܪܢܫܐ ܩܿܪܐ ܡܬܼܩܪܐ ܬܘܼܒ ܩܪܝܐ ܐܦ ܙܪܥܐ ܕܗܿܘܐ ܒܫܢܼܬܐ ܕܠܠܼܝܐ ܟܕ ܕܿܡܟܝܼܢ ܥܠ ܕܒܗܪܓܗܝܢ ܪܢܝܢ ܩܕܡ ܕܢܕܡܼܟܘܢܼ ܒܗ ܒܝܢܬܗܘܿܢ ܒܝܕ ܚܠܼ̈ܡܐ ܡܢܕ ܠܗܘܿܢ ܪܢܼܝܗܘܿܢ ܘܡܦܪܕ ܠܗܘܿܢ ܠܫܢܼܬܗܘܿܢ. ܕܡܬܼܡܠܟ ܒܚܼܙܘܐ ܕܠܠܼܝܐ ܗ̄ ܡܟܣ ܠܗܿܢܘܿܢ ܕܛ݀ܥܝܢ ܒܿܬܪ ܚܠܡܐ. ܐܝܿܢܐ ܠܡ ܕܡܬܼܡܠܟ ܘܡܼܬܕܒܪ ܒ݀ܪܬ ܚܙܼܘܐ ܘܚܠܼܡܐ ܕܫܢܼܬܐ ܕ݀ܡܐ ܠܐܝܿܢܐ ܕܥܿܪܩ ܩܕܡ ܪܕܘ̈ܦܐ ܒܥܝܼܪܘܼܬܐ. ܘܚܿܪ ܒܙܒܼܢ ܙܒܢ ܠܒܣܼܬܪܗ. ܐܢ ܐܬܿܐ ܪܕܘܿܦܐ. ܗ̣ܿܢܐ ܐܢܘܿܢ ܠܡ ܐܝܿܠܝܢ ܕܒ݀ܬܪ ܚܠܼܡܐ ܣܪܝܼܩܐ ܐܝܼܬܘܗܝ ܗܪܓܼܗܘܿܢ܀ ܥܡ ܟܠܗܘܿܢ ܒܢ̈ܝ܀ ܡܢܕ ܫܢܼܬܗܘܿܢ ܗ̄ ܡܩܦ ܠܗ݀ܝ ܕܒܫܢܼܬܐ ܕܠܠܝܐ ܡܢܕ ܠܗܘܿܢ ܘܐܡܿܪ ܥܡ ܟܿܠܗܘܿܢ ܒܢ̈ܝ ܗ̄ ܟܿܠܗܘܿܢ ܒܢܝܢ̈ܐܫ ܒܗܿܠܝܢ ܚ̈ܝܐ ܐܡܝܼܢܐܝܼܬ ܢܩܿܦܐ ܠܗܘܿܢ ܨܼܬܐ ܘܡܪܢܝܼܬܐ ܕܥܠ ܥܘܼܬܪܐ ܝܬܝܼܪܐܝܼܬ ܡܢܿܕܐ ܘܡܿܦܪܕܐ ܠܗܿ ܠܫܼܢܬܗܘܿܢ. ܘܚܠܼܦ ܐܢܫ̈ܐ ܪ̈ܫܝܼ݁ܐ ܠܐ ܢܗܼܐܘ ܗ̄ ܟܕ ܐܬܿܐ ܥܠܝܗܘܿܢ ܡܣܡ ܒܪܝܼܫܐ ܠܐ ܥܿܐܠ ܐܢܫ ܐܚܪܝܢ ܘܡܩܿܒܠ ܠܗܘܿܢ ܚܠܦܼܝܗܘܿܢ. ܐܚܪܢܝܐܝܼܬ. ܠܐ ܡܬܼܚܠܦ ܡܣܡ ܒܪܝܼܫܗܘܿܢ ܒܡܕܡ ܐܚܪܢܐ ܐܝ̣ܿܐ ܕܢܫܬܼܘܙܒܘܢ ܡܢܼܗ ܬܘܼܒ ܐܢ ܠܐ ܡܿܨܐܼ ܐܢܬ ܠܡܗܼܘܐ ܙܕܝܼܩܐ ܡܝܬܪܐ ܒܕܘܼܟܬ݀ ܪ̈ܫܝܼܥܐ ܠܐ ܡܬܼܬܦܝܼ̈ܣܢܐ ܠܐ ܬܗܼܐܘ. ܗܿܕܐ ܗܿܝ ܠܡ ܕܚܠܼܦܐ ܠܗܿܢܘܿܢ ܠܐ ܬܗܼܐ. ܥܩܼܪܗܘܿܢ ܕܪ̈ܫܝܼܥܐ ܐܝܟ ܫܒܼܠܐ ܕܝܼܥܬ݀ ܗ̄ ܕܒܝܕ ܪܘܼܚܐ ܘܚܘܼܡܐ ܪܗܝܼܒܐܝܼܬ ܚܿܡܝܐ܀ ܘܐܝܟ ܚܒܠܒܠܐ ܝ݀ܒܫܐ ܗ̄ ܗܿܟܢܐ ܠܡ ܐܦ ܐܢܬ ܡܐ ܕܒܝܢܬ݀ ܪ̈ܫܝܼܥܐ ܘܥܘܿܠ̈ܐ ܡܬܼܗܦܟ ܐܢܬ. ܘܥܡܼ̈ܘܿܢ ܐܝܼܬܘܗܝ ܥܢܝܿܢܟ ܩܠܝܼܠܐ ܘܕܠܐ ܣܒܼܪ ܗܿܘܐ ܐܒܕܢܟ. ܚܒܠܒܠܐ ܪܐܙܝܢܓ܆ ܓܕܢܦܐ ܕܢܚܠܐ.","english":"If he wills, he is able; if he has will and power, his wisdom is praised and glorified among many; and if he is silent among his people, and if he chooses silence, even among a small people. And everywhere he is, this one is called a sign of the event, like one who is attached to a man’s head and is called a name, also called a seed that was at the hour of the night when he slept on his bed, his mind was awake before he slept in his house by means of dreams. If he wills, his mind is divided and separates his hour. He who deliberates in a vision of the night conceals from him who errs after a dream. Like one who deliberates and is guided by a vision and a dream of an hour that is like one who fled before pursuers in wakefulness, and then looked back in flight to his hiding place. If a pursuer comes, this is like those who after a vain dream have their mind. With all his sons. If his hour is fixed for this, at the hour of the night if he wills and says, “With all his sons,” all his sons are in these lives, firmly fixed for him, silent and obedient, concerning wealth especially, if it is divided and separates his hour. And instead of evil heads, it is not so when it comes upon them, placing a head, no other man enters and receives for them instead. Otherwise, it is not changed, placing their head with anything else, like one who is saved from it. Again, if you cannot become righteous, excelling in the place of the wicked, they are not persuaded, it is not so. This is why it is not so for him. The root of the wicked is like a path of a tree that is by spirit and heat, vehemently heated. And like dry chaff, so also you, when you are among the wicked and unjust, you are turned. And with them, your depth is small and without hope, it destroys you. Chaff, a secret, a branch of a tree.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܢܕ ܠܗܘܿܢ ܗ̄ ܩܼܪܝܐ ܬܢܢ ܠܓܕܫܐ","severity":"info","text":"The phrase 'called a sign of the event' introduces a simile comparing the wise person to a portent or omen, likely interpreting Ben Sira's praise of the sage as a visible marker of divine will.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܠܡܐ","severity":"info","text":"The Syriac term 'ḥelmā' (dream) recurs in this passage as a vehicle for divine communication, contrasting wakeful deliberation with nocturnal vision, a motif in Syriac ascetic and wisdom literature.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܚܒܠܒܠܐ ܝ݀ܒܫܐ","severity":"info","text":"The image of 'dry chaff' (ḥablablā yabšā) evokes agricultural metaphors common in Syriac moral instruction, where chaff symbolizes the worthless or transient nature of the wicked, contrasting with the enduring righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܡ ܟܠܗܘܿܢ ܒܢ̈ܝ","severity":"info","text":"The repeated phrase 'With all his sons' (ʿam kullhōn bənay) functions as a refrain, structuring the passage around the theme of the sage's influence over his household or community, a common topos in Ben Sira commentary.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܩܼܪܗܘܿܢ ܕܪ̈ܫܝܼܥܐ","severity":"caution","text":"The phrase 'the root of the wicked' (ʿeqqarhōn də-riššīʿē) is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's rendering 'path of a tree' reflects a possible misreading of ܫܒܼܠܐ (šəḇālā) as 'path' rather than 'root'.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܚܒܠܒܠܐ ܝ݀ܒܫܐ","severity":"info","text":"The simile 'like dry chaff' parallels biblical imagery of chaff as a symbol of impermanence (e.g., Ps 1:4; Hos 13:3), here applied to the fate of the wicked in a wisdom context.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, particularly in the phrases involving 'root of the wicked' and 'dry chaff', where the manuscript may be damaged or the syntax ambiguous. The English draft's rendering of 'path of a tree' likely misinterprets ܫܒܼܠܐ as 'path' rather than 'root'."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܫܦܝܼܦܐ ܕܢܚܠܐ܆ ܗ݀ܘ ܕܩܠܝܼܠ ܟܦܝܼܦ ܪܝܼܫܗ. ܒܢܝܿܢܐ ܘܢܨܒܼܬܐ ܗ̄ ܕܒܿܢܐ ܒܢܝܿܢܐ ܘܢ݀ܨܒ ܢܨܒܼ̈ܬܐ. ܢܛܝܼܪ ܫܡܗ ܟܿܠ ܟܡܼܐ ܕܩܝܿܡܝܼܢ ܬܘܼܩܢ̈ܘܗܝ. ܐܝܟ ܕܩܪܝܢ ܫܡ̈ܗܐ ܒܐܪܥܐ. ܘܐܡܿܪ ܕܐ݀ܦܢ ܫܼܐ ܘܥܘܼܗܕܢܐ ܢܛܝܼܪ ܐܡܝܼܢܐܝܼܬ ܒܝܕ ܢܨܒܼܬܐ ܘܒܢܝ̈ܢܐ ܐܠܐ ܡܼܢ ܬܪ̈ܝܗܘܿܢ ܗܿܠܝܢ܆ ܗ݀ܘ ܕܡܫܼ̣ܚ ܐܢܬܬܐ ܚܟܝܼܡܬܐ ܝܬܝܼܪ ܢ݀ܨܚ ܫܡܗ ܘܕܘܼܟܪܢܗ ܒܝܕ ܒܢ̈ܝܐ ܚܟܝܼ̈ܡܐ ܕܗܿܘܝܢ ܡܢܼܗܿ. ܬܘܼܒ ܗܝܼ ܒܚܟܼܡܬܗܿ ܡܬܼܦܪܣܐ ܒܟܿܠ ܦܘܼܪ̈ܣܝܼܢ ܕܢܐܼܪܒ ܫܡܗܿܒܝܬ ܥܡ̈ܡܼܐ܀ ܐܦܘܼܕܝܐ ܗ̄ ܨܦܘܼܢܝܐ. ܠܐ ܬܗܼܐܘ ܛ݀ܠ ܠܡܩܼܛܠ ܗ̄ ܠܐ ܬܗܼܐܘ ܨܿܠܐܼ ܠܚܘܼܣܪܢܐ ܘܠܩܼܛܠܐ ܕܒܢܝ̈ܢܫܐ ܐܠܐ ܝܼܨܦ ܝܬܝܼܪܐܝܼܬ ܠܡܚܝܘܼ ܘܠܡܘܬ̈ܿ. ܓܒܪܐ ܕܣܿܒܪ ܥܠ ܗ̄ ܗ݀ܘ ܕܐܡܝܼܢܐܝܼܬ ܚܿܕܪ ܡܼܢ ܐܚܪ̈ܢܐ ܕܢܐܟܘܿܠ ܘܠܐ ܐܢܫ\nܢܚܼܫܒܝܼܘܗܝ ܐܝܟ ܕܚܝܐ ܗܿܘ. ܒܦܘܼܡܐ ܕܚܨܝܼܦܐ ܗ̄ ܕܡܪܚܐ ܕܠܐ ܩܿܢܐܼ ܟܢܝܼܟܘܼܬܐ. ܬܒܣܼܡܝ ܗ̄ ܗ݀ܘ ܠܡ ܕܚܨ̈ܝܼܦܢ ܐܦܘ̈ܗܝ ܘܒܼܗܬܬܐ ܠܐ ܝܿܕܥ ܗܢܝܐܐ ܘܒܣܝܼܡܐ ܠܗ ܠܡܐܟܼܘܠܬܐ ܕܡܼܢ ܚܕܪܐ ܫܿܐܠ܆ ܝܐ ܡܿܘܬܐ ܗ̄ ܐܘܿ ܡܿܘܬܐ. ܐܝܟ ܗ݀ܝ ܕܐܘܿ ܦܠܢ ܠܟ ܐܡܿܪ ܐܢܼܐ܀ ܡܐ ܒܝܼܫ ܐܢܬ ܒܗ݀ܝ ܕܡܒܐܫ ܐܢܬ ܠܓܒܪܐ ܕܥܬܝܼܪ ܒܢܟ̈ܣܼܐ ܘܥܫܝܼܢ ܒܚܝܠܐ ܘܡܨܠܚ ܒܣܘܼܥܪ̈ܢܘܗܝ ܒܟܿܠܙܒܢ܆ ܙܪܥܐ ܗ̄ ܙܪܥܐ. ܡܫܠܝܐ ܗ̄ ܝܠܕܐ ܗܿܘ ܕܚܛ̈ܝܐ ܕܠܐ ܫܿܠܡܝܼܢ ܠܨܒܝܿܢܗ ܕܐܠܗܐ. ܐܢܬܬܐ ܝܿܠܕܬܐ ܩܿܪܐ ܠܐܝܿܕܐ ܕܐܡܝܼܢܐܝܼܬ ܒܡܦܪܝܢܘܼܬܐ ܗܿܝ ܕܝܠܕܐ. ܝܼܨܦ ܠܡ ܕܫܡܟ ܛܒܿܐ ܢܗܼܘܐ ܥܠ ܕܗܘܼ ܠܚܘܼܕ ܢܠܘܝܟ ܛ݀ܒ ܡܼܢ ܟ݀ܠ ܣܝܼ̈ܡܬܐ ܕܥܘܠܐ ܘܕܥܬܐ. ܡܛ݀ܠ ܕܡܒܿܛܠ ܗ̄ ܥܠ ܕܫܡܼܐ ܠܡ ܛܿܒܐ ܡܒܿܛܠ ܡܘܗ̈ܒܬܐ ܕܫܘܼܚܕܐ ܘܩܝ̈ܡܐ ܕܥܘܠܐ. ܠܟܿܠ ܓܒܪܐ ܠܐ ܬܓܠܼܐ ܗ̄ ܠܐ ܬܓܼܠܐ ܚܘܼܫ̈ܒܝܟ ܘܣܘܼܥܪ̈ܢܝܟ ܟܣ̈ܝܐ ܠܟܿܠܗܘܿܢ.","english":"The humble one of fear, he whose head is bent low. In petition and in desire, he who desires petition and desires desires. His name is guarded as long as his strengths stand. As names are called on earth, and he says that even the hour and the covenant are guarded firmly by desire and petitions, but with both of them, that one who anoints a wise woman, his name and his memory are more glorified by the wise sons who are with her. Again, by her wisdom she is spread through all the dispersions where her name is sown among the peoples. The ephod is the covering. Do not be a child to kill, do not be a prayer for loss and for the killing of the wicked, but be careful especially to give life and to death. A man who thinks about him is the one who firmly goes around with others who eat and does not consider him as if he were alive. In the mouth of the chaste is the insolent one who does not stand in humility. The pleasant one is the one whose face is not chaste and does not know shame, and it is pleasant for him to eat with those who go around asking. Is it death or death? As this one, or that one, he says to you, \"I am.\" What evil are you in this, that you are evil to a man who is rich in treasures and strong in power and successful in his deeds at all times? Seed is seed. The one who causes to cease is the child of sins who do not submit to the will of God. A woman who gives birth calls to the hand that firmly, in fruitfulness, gives birth. Be careful that your good name becomes upon that one alone, and your good is with all the treasures of the world and of the church. Because he who abolishes the name for you, good abolishes the gifts of confession and the covenants of the world. To every man, do not reveal, do not reveal your thoughts and your deeds, hidden from all of them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܘܼܕܝܐ","severity":"info","text":"The Syriac ܐܦܘܼܕܝܐ (ephod) is a loanword from Hebrew, referring to a priestly garment. Here it is glossed as ܨܦܘܼܢܝܐ (covering), indicating a symbolic interpretation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܿܘܬܐ","severity":"info","text":"The repeated exclamation ܡܿܘܬܐ (death) may echo Ben Sira's reflections on mortality (e.g., Sir 41:1-4), though no direct citation is marked in the Syriac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܦܘܼܕܝܐ","severity":"info","text":"The ephod was a vestment worn by the high priest in ancient Israel, often associated with oracular functions. Dionysius bar Salibi's gloss as 'covering' aligns with later Syriac exegetical traditions.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of aphoristic definitions (e.g., 'the humble one of fear') to direct moral exhortations ('Do not be a child to kill'), marking a structural break in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܼܐ","severity":"caution","text":"The phrase ܐܡܿܪ ܐܢܼܐ ('he says, I am') is ambiguous: it may be a direct quotation or a rhetorical formula. The referent of 'I' is unclear, possibly God or a personified concept.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who anoints a wise woman' is unclear; it may refer to a specific biblical figure or a generic type.","The phrase 'Is it death or death?' is ambiguous, possibly a rhetorical question about the nature of death or a textual corruption."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܘܒܝܢܬ݀ ܢܫܼ̈ܐ ܗ̄ ܠܐ ܬܥܼܒܕ ܥܢܝܿܢܐ ܒܣܝܼܡܐ ܨܝܕܝܗܝܢ ܕܠܡܼܐ ܡܼܢ ܥܢܝܿܢܐ ܐܡܝܼܢܐ ܕܥܡܼܗܝܢ ܬܬܼܕܚܐ ܠܘܿܬ ܙܢܿܝܘܼܬܐ. ܡܛ݀ܠ ܕܐܟܙܼܢܐ ܕܒܠܒܘܼܫܐ ܡܼܢ ܒܝܼܫܘܼܬܐ ܕܚܒܪܬܗܿ ܗ̄ ܛܐܢܐ ܒܚܒܼܪܬܗܿ ܗ݀ܝ ܕܝܬܝܼܪܐܝܼܬ ܠܟ ܥܡܗܿ ܚܘܼܒܐ ܘܚܝܿܪܐ ܒܟ ܐܝܟ ܕܒܝܒܫܐ. ܟܕ ܡܬܼܓܪܓܐ ܘܚܿܣܡܐ. ܒܗܿܝ ܕܡܼܙܕܩܬܐ. ܕܡܛ݀ܠ ܡܿܢܐ ܥܡ ܗ݀ܝ ܡܡܿܠܠ ܐܬ ܘܚܿܪ ܝܬܝܼܪ ܡܼܢܗܿ ܘܡܟܼܐ ܐܬܿܝܐ ܠܘܿܬ ܗܿܝ ܕܬܣܼܩܪܟ ܘܬܡܼܠܠܟ ܒܝܼܫܐܝܼܬ. ܐܬܕܟܪ ܡܟܝܼܠ ܗ̄ ܡܬܿܢܐ ܥܠ ܓܒܪ̈ܘܬܐ ܕܐܠܗܐ ܘܡܚܿܦܛ ܠܡܬܼܒܢܝܘܼ ܒܥܒܿܕ̈ܘܗܝ ܕܐܠܗܐ ܗ̄ ܐܬܒܼܝܢܘ ܒܬܡܝܼ̈ܗܬܐ ܕܥܒܼܕ ܒܟܿܠܗܘܿܢ ܕܪ̈ܐ ܘܦܪܝܼܫܐܝܼܬ ܒܗ݀ܢܝܢ ܕܨܝܕܝܟܘܿܢ ܣܥܼܪ ܕܦܪܩܼܟܘܿܢ ܡܼܢ ܫܒܼ̈ܝܐ ܘܐܘܬܒܼܟܘܿܢ ܒܐܪܥܟܘܿܢ ܘܥܒܕܟܘܿܢ ܡܼܢ ܫܒܼ̈ܝܐ ܘܐܘܬܒܼܟܘܿܢ ܒܐܪܥܟܘܿܢ ܘܥܒܕܟܘܿܢ ܥܡܐ ܕܝܼܠܗ. ܐܝܟ ܫܡܼܫܐ ܕܕܢܼܚ ܗ̄ ܕܦܪܝܼܣ ܢܘܼܗܪܗ ܥܠ ܟ݀ܠ ܗܿܟܢ ܓܿܠܝܢܼ ܪ̈ܚܡ̄ܘ ܕܐܠܗܐ ܘܥܠ ܟܿܠܗܘܿܢ ܥܒ̈ܕܘܗܝ ܥܠ ܕܟܕ ܒܪܝܼܬܗ ܐܢܘܿܢ. ܓܠܝܐ ܕܟ݀ܠܗܘܿܢ ܒܗ ܢܛܝܼܪܝܼܢ ܒܡܕܡ ܕܐܝܼܬܝܗܘܿܢ. ܓܒܪ̈ܘܬܐ ܕܦܪ̈ܝܼܫܬܗ ܗ̄ ܦܪ̈ܝܼܫܬܗ ܩܼܪܐ ܬܢܢ ܠܝܼܚܝܼܕ̈ܝܬܐ ܕܚܕ ܚܕ ܡܼܢ ܣܘܼܥܪ̈ܢܘܗܝ. ܘܓܒܪ̈ܘܬܐ ܝܗܼܒ ܠܚܕܠ̈ܘܗܝ ܗ̄ ܥܒܼܕ ܐܢܘܿܢ ܢܨܝܼ̈ܚܐ ܘܓܢܒܪ̈ܐ ܒܗ݀ܝ ܕܡܼܠܐ ܐܢܘܿܢ ܪܘܼܚܐ. ܘܐܫܘܝܼ ܐܢܘܿܢ ܠܦܪܕܝܣܐ ܕܥܡܗ ܠܡܩܼܡ ܩܕܡ ܐܝܼܩܪܗ ܗ̄ ܝܩܼܪ ܐܢܘܿܢ ܕܡܼܠܐ ܐܢܘܿܢ. ܘܠܟܿܠܗܘܿܢ ܨܒܝ̈ܢܘܗܝ ܟܿܠܗܘܿܢ ܥܬܝܼܕܝܼܢ. ܡܛܿܝܒܝܼܢ ܟ݀ܠܗܘܿܢ ܠܡܣܼܥܪ ܟܿܠܗܘܿܢ ܨܒܝ̈ܢܘ̄ ܕܐܠܗܐ. ܘܡܣܿܪܗܒܝܼܢ ܗ̄ ܘܚܦܛܝܼܛܝܼܢ ܛ݀ܒ ܒܫܘܼܠ̈ܛܢܝܗܘܿܢ ܠܡܢܼܚܘܼ ܡܠܼܬܗ. ܘܟܿܠܗܘܿܢ ܬܪܝܢ ܬܪܝܢ ܚܕ ܠܘܼܩܒܠ ܚܕ ܗ̄ ܫܡܿܝܐ ܠܘܼܩܒܠ ܐܪܥܐ ܘܦܢܝ̈ܬܐ ܠܘܼܩܒܠ ܚܕ̈ܕܐ ܘܪ̈ܘܼܚܐ ܗ̣ܿܢ ܘܥ̈ܠܝܐ ܘܬܚ̈ܬܝܐ.","english":"And in the house of the saints, do not perform a gentle service for him, lest the service of the people of his people be drawn to the side of victory. For just as a garment with evil, the evil of his companion is hidden in his companion, which is especially for you with him, love and regard for you as on dry land, while being dragged and envied. In that which is justified, because of what is with that which speaks, you are and you have delayed more than it, and you have come to that which will close you and speak evilly. Remember now, the sign is upon the mighty deeds of God, and he hastens to be sought in the works of God. He was sought in the wonders that he performed in all generations, and especially in that which for your sake he did, that he freed you from captivity and settled you in your land, and made you a people of his own. Just as the sun that shines, its light is spread over all, so are the mercies of God revealed over all his works, over all his creation, even over you. It is revealed that all of them are preserved in him in whatever they are. The mighty deeds of his separateness, his separateness calls the sign to the singularities of each one of his actions. And mighty deeds he gives to his ones, he made you victorious and mighty in that which filled you with spirit. And he set you as a paradise of his people to stand before his honor, the honor of you who filled you. And to all his desires, all are prepared, all are ready to perform all the desires of God. And they are hastening and striving well in their authorities to accomplish his word. And all of them, two by two, one opposite the other, the heavens opposite the earth, and the faces opposite each other, and the spirits, the upper and the lower.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܒܝܢܬ݀ ܢܫܼ̈ܐ","severity":"info","text":"The opening phrase 'in the house of the saints' likely refers to a monastic or ecclesial community, where improper service could lead to factionalism.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܢܝܿܢܐ ܒܣܝܼܡܐ","severity":"info","text":"The phrase 'gentle service' (ʿbīdā b-sīmā) may denote a ritual or liturgical act performed with humility, contrasting with the 'service of the people' that risks being drawn to 'victory' (zākyūṯā), a term often connoting spiritual triumph or partisan pride.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܦܪܩܼܟܘܿܢ ܡܼܢ ܫܒܼ̈ܝܐ","severity":"info","text":"The reference to being freed from captivity and settled in one's land echoes the exodus and return from exile, possibly alluding to the Babylonian exile or a Syriac communal memory of deliverance.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܪܕܝܣܐ","severity":"info","text":"The term 'paradise' (pardaysā) is used in Syriac literature to denote the Garden of Eden or a spiritual ideal; here it describes the community as a paradise set before God's honor, reflecting a typological interpretation of the people as a restored Eden.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܝܢ ܬܪܝܢ ܚܕ ܠܘܼܩܒܠ ܚܕ","severity":"info","text":"The passage concludes with a series of binary oppositions (heavens/earth, faces/faces, spirits upper/lower), a common rhetorical device in Syriac commentary to illustrate cosmic harmony and divine order.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܚܿܪ ܝܬܝܼܪ ܡܼܢܗܿ","severity":"caution","text":"The phrase 'you have delayed more than it' is syntactically ambiguous; the subject and object are unclear, possibly a corruption or ellipsis in the manuscript tradition.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in the opening warning is unclear; it may refer to a specific individual or a generic figure.","The phrase 'you have delayed more than it' lacks a clear antecedent, possibly due to textual corruption.","The relationship between the 'garment with evil' and the following clauses is obscure, likely a proverbial expression."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ܕܡܬܼܚܙܐ\nܘܕܠܐ ܡܬܼܚܙܐ. ܢܘܼܪܐ ܠܘܼܩܒܠ ܡ̈ܝܐ. ܐܪܥܐ ܠܘܼܩܒܠ ܐܐܪ. ܙܘܓܐ ܕܕܟܪ̈ܐ ܠܘܼܩܒܠ ܢܩܒܼ̈ܬܐ ܕܟܿܠ ܓܢܼܣ. ܐܦܿܢ ܫܡܼܫܥܐ ܐܘܼ ܣܗܪܐ ܘܪܩܝܼܥܐ ܘܦܘܼܢܝܼܟܘܿܣ ܡܬܼܪܥܝܢ ܝܼܚ̈ܝܼܕܝܐ. ܐܠܐ ܒܡܬܼܚ̈ܙܝܢܐ ܘܠܐ ܡܬܼܚܙ̈ܝܢܐ ܙܘܓܐ ܗܼܘܐ. ܘܥܒܼܕ ܫܡܼܫܐ ܠܡܚܼܙܐ ܘܠܡܫܼܒܚܘܼ ܗ̄ ܓܝܪ ܕܚܿܙܐ ܠܫܡܼܫܐ ܡܫܿܒܚ ܥܠ ܕܕܡܝܼܪ ܒܚܡܝܼܡܘܼܬܗ ܘܢܗܝܼܪܘܼܬܗ ܘܒܪܗܼܛܗ. ܘܣܗܪܐ ܩ݀ܐܡ ܗ̄ ܐܦ ܣܗܪܐ ܒܼܪܝܗܝ ܕܢܩܼܘܼܡ ܐܦ ܠܙܒܼܢܗ ܕܠܠܼܝܐ܀ ܕܓ݀ܡܪ ܠܐܚܪܝܬܐ ܗ̄ ܡܐ ܕܡܿܫܪܐ ܘܪܒܐ ܥܕܐܡ ܠܝܗ̄ ܘܒܗ ܬܘܼܒ ܒܙܼܢܐ ܡܫܿܪܐ ܠܡܒܼܨܪ ܥܕܡܐ ܠܫܘܼܠܡܗ ܘܡܐ ܕܫܠܼܡ ܬܘܼܒ ܡܬܼܚܙܐ. ܝܪܚܐ ܐܝܟ ܫܡܗ ܗ̄ ܕܣܗܪܐ ܠܡ ܝܪܚܐ ܐܝܟ ܫܡܗ ܡܬܼܦܫܩ (ܗ̄). ܬܘܼܒ ܡܼܢ ܣܗܪܐ ܠܡ ܟܕ ܡܬܼܚܙܐ ܘܩܿܪܝܢܢ ܝܪܚܐ ܟܿܠܗܘܿܢ ܝܘܡ̈ܬܐ ܢܩܦܝܼܢ ܠܗ. ܬܘܼܒ ܕܝܪܚܐ ܐܝܟ ܫܡܼܗ ܗܿܟܢܐ ܐܦ ܫܘܼܚܠܗ ܘܒܗ ܒܙܢܼܐܐܦ ܟܿܠܗܘܿܢ ܝܪ̈ܚܐ ܐܝܟ ܕܡܫܿܚܠܦ ܓܝܪ ܐܦ ܫܡܐ ܕܝܪܚܐ ܡܼܢ ܚܒܪܗ ܘܝܿܗܒ ܒܗ ܡܕܡ ܠܝܬ ܒܐܚܪܢܐ. ܗܿܟܢܐ ܐܦ ܡܫܚܠ̈ܦܢ ܥ̈ܠܠܬܐ ܕܟ݀ܠ ܝܪܚܐ ܡܼܢ ܚܒܪܗ ܘܝܿܗܒ ܒܗ ܡܕܡ ܕܠܝܬ ܒܗ ܒܐܚܪܢܐ ܗ̣ܿܢܐܐܦ ܡܫܚܠܦܝܼܢ ܥ̈ܠܠܬܐ ܕܟܿܠ ܝܪܚܐ. ܒܡ̈ܠܝ ܗ̄ ܢܩܘܼܡܘܢܼ ܐܝܟ ܕܝܼܢܗܘܿܢ ܗ̄ ܐܝܟ ܬܚܘܼܡܐ ܠܡ ܕܡܼܢ ܒܪܝܼܫܝܼܬ ܐܬܬܼܣܝܼܡ ܠܗܘܿܢ ܡܼܢ ܐܠܗܐ ܒܗ ܩ݀ܝܡܝܼܢ ܥܕܡܐ ܠܥܿܠܡ ܕܠܐ ܫܘܼܚܠܦ. ܐܦ ܐܢܿܐ ܐ݀ܫܒܚ ܠܐܢܫ̈ܐ ܗ̄ ܐܦ ܐܢܿܐ ܠܡ ܡܩܿܠܣ ܐܢܼܐ ܠܐܢܫ̈ܐ ܕܐܫܼܬܘܝܼܘ ܠܛܝܒܘܼܬܐ ܕܪܘܼܚܐ ܡܛ݀ܠ ܡܝܬܪܘܼܬܗܘܿܢ. ܚܟܝܼ̈ܡܐ ܝܼܠܦܘ ܗ̄ ܗܿܐ ܠܡ ܚܟܝܼ̈ܡܐ ܕܚ̈ܠܝ ܐܠܗܐ ܝܼܠܦܼܘ ܟܣܝ̈ܬܐ ܒܝܕ ܝܘܼܠܦܢܐ ܕܡܼܢ ܟܣܝ̈ܬܐ.","english":"of the visible and the invisible. Fire is opposite water, earth is opposite air, the pairing of males is opposite females of every kind. Also, the service of the sun and the moon and the firmament and the zodiac are directed individually, but in the visible and invisible, a pairing occurs. And the sun performs service to be seen and to give light, for he who sees the sun praises it for its heat and its light and its course. And the moon stands, and also the moon in its phases stands for the service of the night. It completes to the end, when it begins and increases until the full, and then again in waning it begins to diminish until its end, and when it ends, it is seen again. The month, like its name, is that of the moon, for the month, like its name, is interpreted. Again, with the moon, when it is seen and called a month, all the days are attached to it. Again, the month, like its name, is thus also its change, and in it, in waning, also all the months, for as the name of the month changes with its companion, and gives in it something that is not in another, thus also the causes of each month change with its companion, and give in it something that is not in another. Thus also the causes of each month change. In the words of the Fathers, as they are, like a boundary, for from the beginning it was established for them with God, they stand until the world without change. Also, I praise the Fathers, and also I praise the Fathers who drank from the grace of the Spirit because of their excellence. The wise taught, behold, the wise who love God taught the hidden things through the teaching of the hidden things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܬܼܚܙܐ ܘܕܠܐ ܡܬܼܚܙܐ","severity":"info","text":"The opening phrase 'of the visible and the invisible' introduces a cosmological pairing that governs the subsequent analogies (fire/water, earth/air, male/female).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܡܼܫܥܐ","severity":"info","text":"The term ܫܡܼܫܥܐ (shimshā) means 'sun' but also 'service' in Syriac; Bar Salibi plays on this double meaning to link celestial bodies to liturgical service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܙܘܓܐ","severity":"info","text":"The concept of 'pairing' (ܙܘܓܐ) reflects a common Syriac cosmological principle of complementary opposites, also found in earlier Syriac authors like Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡ̈ܠܝ ܗ̄ ܢܩܘܼܡܘܢܼ","severity":"info","text":"The phrase 'In the words of the Fathers' likely refers to the sayings of the Desert Fathers or early Syriac monastic authorities, though no specific citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܐܢܿܐ ܐ݀ܫܒܚ ܠܐܢܫ̈ܐ","severity":"info","text":"Bar Salibi's praise of the Fathers who 'drank from the grace of the Spirit' aligns with the Syriac mystical tradition, where spiritual knowledge is transmitted through inspired teachers.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܪܚܐ ܐܝܟ ܫܡܗ","severity":"caution","text":"The passage on the month (ܝܪܚܐ) and its name contains a textual crux: the phrase 'is interpreted' (ܡܬܼܦܫܩ) may be a gloss or a corruption, and the logic of the lunar cycle is somewhat repetitive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܡ̈ܠܝ ܗ̄ ܢܩܘܼܡܘܢܼ' could refer either to the sayings of the Church Fathers or to the 'Fathers' as a specific collection of monastic apophthegmata.","The repeated discussion of the month and its name may contain a scribal duplication or a deliberate rhetorical emphasis."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܒܝܕ ܝܘܠܦܢܐ ܕܡܼܢ ܚܟܡܼ̈ܬܗܘܿܢ ܘܫܠ̈ܝܼܛܢܐ ܗ̄ ܫܠ̈ܝܼܛܢܐ ܒܕܩܼܘ ܕܝ̈ܢܼܐ ܒܬܫܼܒܚ̈ܬܗܘܿܢ ܕܒܗܝܢ ܫܒܚܼܘ ܠܢܡܘ̈ܣܐ ܘܕܝܼ̈ܢܐ. ܥܠ ܐܝܼ̈ܕܝ ܗ̄ ܐܝܟ ܙܡܝܼܪ̈ܬܗ ܕܕܘܝܼܕ ܗܿܢܝܢ ܕܒܟܼܢܪ̈ܐ ܘܒܩܝܼܬܪ̈ܐ ܡܙܕܡܪ̈ܢ ܗܼܘ̈ܝ ܘܒܣܡ̈ܝܼܟܝ ܚ̈ܝܠܐ ܗ̄ ܫܪܝܼܪ̈ܐ ܠܡ ܘܡܣܼ̈ܬܬܐ ܐܝܼܬܝܗܘܿܢ ܒܝܘܼܠܦܢܗܘܿܢ. ܘܐܝܟ ܣܡ̈ܟܐ ܘܥܡܘܼܕ̈ܐ ܐܝܼܬܝܗܘܿܢ ܠܐܚܪ̈ܢܐ. ܘܫܿܠܝܢܼ ܥܠ ܬܘܼܩܢܗܘܿܢ ܗ̄ ܫܠ̈ܝܐ ܘܢܝܼܚ̈ܐ ܘܒܣܝܼ̈ܡܐ ܗܼܘܘ ܒܕܘܼܒܪ̈ܝܗܘܿܢ. ܒܕܪ̈ܝܗܘܿܢ ܗ̄ ܣܿܕܪ ܫܡ̈ܗܐ ܘܢܨܚ̈ܢܐ ܕܙܕ̈ܝܼܩܐ ܕܒܟܿܠ ܕܪ. ܢܘܿܚ ܐܫܼܬܟܚ ܒܕܪܗ ܫܠܼܡ. ܗ̄ ܕܐ ܕܫܠܼܡ ܠܨܒܝܿܢܐ ܕܡܪܗ ܘܐܚܪܬܐ ܕܐܓܗܝܼ ܡܼܢ ܛܘܦܢܐ. ܗܼܘܐ ܚܠܼܦܬܐ ܗ̄ ܡܼܢ ܕܡܘܼܬܐ ܕܐܝܼܠܢܐ ܕܡܚܠܦ ܘܡܦܪܥ. ܠܐ ܐܬܝܼܗܒ ܡܘܼܡܐ ܗ̄ ܗܼܘܐ ܕܠܐ ܥܕܠܝ. ܒܒܣܼܪܗ ܐܬܬܩܼܝܼܡ ܠܗ ܗ̄ ܕܡܩܿܘܐ ܟܐܡܬ݀ ܒܒܝܬܝܘܼܬܗ ܪܡܿܙ ܥܠ ܓܙܘܼܪܬܐ܀ ܘܪܒܼܝܗ ܒܒܘܼܪܟܬܐ ܗ̄ ܪܒܼܝܗ ܐܠܗܐ ܒܒܘܼܪܟܬܐ ܕܐܒܪܗܡ ܥܠ ܕܕ݀ܡܐ ܗܼܘܐ ܠܗ. ܘܬܩܼܦܗ\nܠܕܚܠ̈ܘܼܠܝܼܢ ܗ̄ ܥܒܼܕܗ ܬܩܝܼܦܐ ܘܣܘܼܪܕܐ. ܘܐܪܝܼܡ ܗ̄ ܘܝܗܼܒ ܥܠܘܗܝ ܡܼܢ ܐܝܩܪܗ܆ ܒܣܝܿܡ ܐܝܼܕܐ ܫܘܬܼܦܗ ܠܗ. ܘܓܒܼܝܗܝ ܒܪܘܡܐ ܕܐܝܼܩܪܗ ܗ̄ ܐܩܝܼܡܗ ܒܛܟܣܼܐ ܡܥܠܼܝܐ ܕܪܒ ܟܗ̈ܢܐ ܘܡܕܒܪܢܐ ܕܥܡܐ܀ ܐܦ ܦܝܼܢܚܣ ܬܠܬܐ ܐܝܼܩܪ̈ܐ ܢܣܼܒ ܡܛ݀ܠ ܛܢܢܼܗ. ܕܢܒܼܢܐ ܠܗ ܡܕܒܚܐ ܗ̄ ܕܢܫܼܡܫ ܒܡܕܒܚܐ ܘܬܬܼܢܛܪܝ ܠܗ ܟܗܢܘܼܬܐ ܘܠܙܪܥܗ ܠܥܿܠܡ. ܘܕܬܪܝܢ ܕܗܘܼ ܢܩܘܼܡ ܒܕܘܼܟܬ ܐܗܪܘܿܢ ܘܬܠܝܼܬܝܐ ܕܢܝܒܠ ܕܪܓܗ ܠܙܪܥܗ ܠܥܿܠܡ ܘܕܢܒܼܢܐ ܠܗ ܒܝܬܐ ܒܝܕ ܫܠܝܡܘܿܢ ܕܛ݀ܒ ܡܼܢ ܡܫܟܢ ܙܒܢܼܐ܀ ܓܒܪܐ ܚܝܠܬܢܐ ܘܬܩܝܼܦ ܒܣܘܼܥܪ̈ܢܘܗܝ܀ ܢܙܗܪܘܿܢ ܓܪ̈ܡܝܗܘܿܢ ܗ̄ ܐܦ ܒܡܘܬܗܘܿܢ ܠܡ ܐܝܼܬܝܗܘܿܢ ܫܒܝܼܚ̈ܐ ܘܡܦܪ̈ܓܐ ܒܕܡܘܼܬ ܫܘܼܫ̈ܢܐ ܕܒܒܪܐ.","english":"through the teaching of the wise and the rulers, the rulers in the ranks of the judges, in their praises by which they praised the laws and the judges. By the hands, as in the psalm of David, which is sung with harps and lyres, and with the true powers of the firmaments, they are not, and they are of the same kind in their teaching. And they are like beams and pillars for others. And it ceased over their strength, the peaceful and gentle and pleasant were in their ways. In their generations, he arranged the names and the victories of the righteous of every generation. A spirit was found in his generation, Solomon. This Solomon, for the desires of his Lord, and the other of his labor, with the flood, was a substitute with the likeness of the tree that changes and rewards. No blemish was given, that which does not cease. In his flesh, it was established for him, that which remains, a priest in his household, hinted at the circumcision. And his greatness in blessing, God grew in the blessing of Abraham, for he was like him. And his strength against the Chaldeans, he made strong and firm. And he raised and gave upon him with his honor, a gentle hand shared with him. And he chose him in the height of his honor, he established him in the high order of the chief of priests and the leader of the people. Also, Phinehas took three honors because of his zeal. For he asked for the altar, that he might serve at the altar, and the priesthood be bound to him and to his seed forever. And the second, that he should stand in the place of Aaron, and the third, that his rank should be given to his seed forever, and that he should ask for a house by the hand of Solomon, which is good with the possible sacrifice. A mighty man and strong in his deeds. Their bones shine, even in their death they are glorious and fruitful, like the roses in the field.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܠ̈ܝܼܛܢܐ","severity":"info","text":"The Syriac term ܫܠ̈ܝܼܛܢܐ (šallīṭē) can mean 'rulers' or 'magistrates'; here it likely refers to the priestly or judicial authorities in the context of Ben Sira's praise of the high priesthood.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܡܝܼܪ̈ܬܗ ܕܕܘܝܼܕ","severity":"info","text":"The phrase 'the psalm of David' (ܙܡܝܼܪ̈ܬܗ ܕܕܘܝܼܕ) likely refers to a specific psalm, possibly Psalm 150 or another, used in liturgical praise; the mention of harps and lyres echoes the temple music tradition.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܝܼܢܚܣ","severity":"info","text":"Phinehas (ܦܝܼܢܚܣ) is the biblical figure (Num 25:7–13) known for his zeal in killing Zimri and Cozbi, which secured the priesthood for his line; the commentary here connects his three honors to the high priestly succession.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܘܼܫ̈ܢܐ ܕܒܒܪܐ","severity":"info","text":"The comparison of the righteous to 'roses in the field' (ܫܘܼܫ̈ܢܐ ܕܒܒܪܐ) is a poetic image of beauty and fruitfulness even in death, paralleling similar imagery in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܩܼܘ ܕܝ̈ܢܼܐ","severity":"caution","text":"The phrase ܒܕܩܼܘ ܕܝ̈ܢܼܐ ('in the ranks of the judges') is textually uncertain; the Syriac may be corrupt or ambiguous, possibly referring to a judicial or liturgical order.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܓܙܘܼܪܬܐ","severity":"info","text":"The mention of circumcision (ܓܙܘܼܪܬܐ) as hinted at by the priest in his household reflects a later Syriac Christian typological reading, linking the Old Testament priesthood to the covenant of circumcision.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rulers' and 'judges' in the opening lines is ambiguous; they may refer to priestly or civil authorities.","The phrase 'with the flood' (ܡܼܢ ܛܘܦܢܐ) is unclear; it may be a textual corruption or a reference to a specific event in Solomon's life."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܘܪܚܝܼܡ ܠܒܪܝܗ ܡܼܢ ܕܐܫܬܼܐܠ ܡܼܢ ܗ̄ ܪܚܝܼܡ ܗܼܘܐ ܠܡ ܫܡܘܿܐܝܠ ܢܙܝܼܪܐ ܩܕܡ ܐܠܗܐ ܡܼܢ ܟܕ ܐܫܼܬܐܠ ܒܫܐܼܠܬܐ ܘܒܒܿܥܘܼܬܐ ܡܼܢ ܐܠܗܐ܀ ܐܝܿܟܢܐ ܕܪܡ ܬܪܒܐ ܡܼܢ ܩܘܼ̄ܕ ܗ̄ ܐܟܡܼܐ ܠܡ ܕܪܡ ܘܡܥܠܝ ܬܪܒܐ ܕܡܼܬܬܥܛܪ ܗܼܘ ܠܢܝܿܚܐ ܕܐܠܗܘܼܬܐ ܡܼܢ ܟ݀ܠܗ ܩܘܼ̄ܕ ܗ̄ ܡܼܢ ܒܣܼܪܐ ܡܩܕܫܐ ܕܐܝܼܬ̄ܘ ܗܼܘܐ ܡܐܟܘܼܠܬܐ ܕܟܗ̈ܢܐ ܗ̣ܿܢܐ ܐܦ ܕܘܝܼܕ ܒܡܠܟܘܼܬܗ ܘܢܒܝܘܼܬܗ ܪܡ ܗܼܘܐ ܡܼܢ ܟ݀ܠܗ ܥܡܐ. ܘܐܪܝܼܡ ܠܥܿܠܡ ܩܪܢܗ ܗ̄ ܥܒܼܕܗ ܚܝܠܬܢܐ ܘܙܟܝܐ ܠܥܼܠ ܡܼܢ ܟܿܠܗܘܿܢ ܒܥܠܕܒ̈ܒܘ̄ ܘܙ݀ܟܘܼܬܗ ܢܛܪ ܥܕܡܐ ܠܥܿܠܡ. ܡܠܟܐ ܬܩܝܼܦܐ ܗ̄ ܫܠܝܡܘܿܢ ܒܪܗ. ܦܿܫܪ ܡܬ̈ܠܐ ܗ̄ ܦ݀ܫܪ ܐܘܼܚ̈ܕܬܐ ܕܪܟܼܒܬ݀ ܠܗ ܡܠܟܼܬ݀ ܫܒܐ ܒܚܟܼܡܬܐ ܪܒܼܬܐ ܐܟܡܼܐ ܕܪܫܝܼܡ ܒܣܦܪ ܡܠ̈ܟܘܬܐ ܕܫܼܪܐ ܠܗܿ ܟܿܠܗܝܢ ܐܘܼܚ̈ܕܬܗܿ܀ ܘܒܢܒܝܘܼܬܐ ܐܬܡܼܗܬ ܥܡ̈ܡܼܐ ܗ̄ ܗ݀ܟܢܐ ܦܫܩܼܬ ܒܕܩܼܬ ܟ݀ܠܗܘܿܢ ܦܘܼܟܪ̈ܐ ܕܡܬ̈ܠܐ ܘܕܐܘܼܚ̈ܕܬܐ ܐܝܟ ܐܢܫ ܢܒܝܐ ܘܝܿܕܥ ܟܣܝ̈ܬܐ. ܐܝ̣ܿܢܐ ܕܡܼܢ ܗܿܕܐ ܥܡ̈ܡܼܐ ܕܨܒܼܘ ܠܡܫܡܼܥ ܚܟܡܼܬܟ ܬܡܼܗܘ ܘܐܬܕܡܼܪܘ܀ ܘܐܬܩܼܪܝܼܬ ܒܫܡܐ ܗ̄ ܒܗ݀ܘ ܫܡܐ ܕܣܼܡ ܠܟ ܐܠܗܐ ܕܐܝܼܬ̄ܘ ܝܕܝܼܕܐ ܗ̄ ܪܚܝܼܡܐ ܘܐܦ ܗܼܘ ܫܡܐ ܕܫܠܝܡܘܿܢ ܫܝܢܐ ܘܫܠܡܐ ܡܒܿܕܩ. ܝܗܒܼܬ ܡܘܼܡܐ ܒܐܝܼܩܪܟ ܗ̄ ܡܼܢ ܒ݀ܬܪ ܗܿܢܐ ܟܿܠܗ ܐܝܼܩܪܐ ܕܡܼܢܐܠܗܐ܀ ܘܨܥܪܬܼ ܬܫܘܝܼܬܟ ܗ̄ ܒܙܘܘܓܐ ܕܥܡ ܚܢܦܼ̈ܬܐ܀ ܘܐܚܼ̈ܛܝܼ ܠܝܼܣܪܐܝܠ ܗ̄ ܒܥܓ̈ܠܐ ܕܚܫܼܠ. ܬܘܼܩܠܼܬܐ ܗ̄ ܘܗܘܼܐ ܥܠܼܬ݀ ܫܦܝܐ ܠܐܦܪܝܡ܆ ܢܒܝܐ ܕܕ݀ܡܐ ܠܢܘܼܪܐ ܗ̄ ܘܡܛ݀ܠܗ݀ܕܐ ܚܢܦܘܼܬܐ ܩܼܡ ܐܠܝܐ. ܘܐܝܬܝܼ ܥܠܝܗܘܿܢ ܗ̄ ܘܪܕܐ ܐܢܘܿܢ ܒܟܦܼܢܐ.","english":"and he loved his son when he asked, and he loved him as Samuel the Nazirite before God when he asked with a request and a petition from God. Just as he placed fat from before him, so he placed and elevated the fat that was offered for the sacrifice of divinity from before him, with the holy flesh that was the food of the priests. Likewise David, in his kingship and his prophecy, placed from the whole people. And he raised forever his horn, his servant, the victorious and triumphant one over all his enemies, and his victory he preserved forever. A strong king, Solomon his son. He interpreted proverbs, he interpreted the riddles that the queen of Sheba set before him with great wisdom, as is written in the book of the kingdoms that she solved all her riddles. And in prophecy the peoples were astonished, how he finely resolved all the knots of proverbs and riddles, like a prophetic man who knows secrets. Just as from this the peoples who wished to hear your wisdom were amazed and astonished. And you were called by the name that God set for you, which is beloved, and also the name Solomon, peaceful and complete. You gave a blemish to your honor after all this honor from God. And you diminished your worth in the union with foreign women. And you caused Israel to sin with the calves of Jeroboam. A stumbling block, and it became a clear cause for Ephraim, a prophet who resembles a mountain, and who opposes the foreign women before Elijah. And he brought upon them a rod, a fire in hunger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܙܝܼܪܐ","severity":"info","text":"The term 'Nazirite' (nazir) refers to a person consecrated to God, often by a vow of abstinence. Here it is applied to Samuel, linking him to a biblical model of special devotion.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 1:11 (allusion)","severity":"info","text":"The reference to Samuel as a Nazirite before God echoes the biblical narrative of Samuel's dedication by his mother Hannah, though the specific term 'Nazirite' is not used in the Masoretic text of 1 Samuel.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"queen of Sheba","severity":"info","text":"The story of the queen of Sheba testing Solomon with riddles is known from Jewish and Christian traditions, including the Syriac 'Book of the Kingdoms' (likely a version of the biblical books of Kings). This reflects a broader legendary elaboration.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"calves of Jeroboam","severity":"info","text":"The 'calves of Jeroboam' refer to the golden calves set up by King Jeroboam I at Dan and Bethel, which became a symbol of idolatry and the division of the northern kingdom of Israel. This parallels the theme of sin leading to schism.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from a positive example (Samuel, David, Solomon) to a negative turn (Solomon's fall, Jeroboam's sin), creating a moral contrast typical of Syriac commentary.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܪܕܐ ܐܢܘܿܥ ܒܟܦܼܥܐ","severity":"caution","text":"The phrase 'a rod, a fire in hunger' is obscure. It may be a metaphorical expression for divine punishment or a textual corruption. The reading 'fire in hunger' (ܒܟܦܼܥܐ) is uncertain.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet who resembles a mountain' is unclear; it may refer to Elijah or another figure. The phrase 'fire in hunger' is ambiguous and may be corrupt."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ܘܒܛܢܢܗ ܒܿܙܥ ܗ̄ ܐܝܬܝܼ ܥܠܝܗܘܿܢ ܡܪ̈ܕܘܬܐ ܩܫܝ̈ܬܐ ܘܡܫܚܠ̈ܦܬܐ ܘܡܼܢ ܐܘܝܘܼܬܗܘܿܢ ܒܝܼܫܬܐ ܬܪܥ ܘܒܙܼܥ ܐܢܘܿܢ ܒܝܕ ܡܘܬܢܐ ܘܟܦܼܢܐ ܘܩܼܛܠܐ ܕܟܘܼܡܪ̈ܐ ܘܕܪ̈ܝܼܫܝ ܚܡܫܝܼܢ. ܘܡܫܼܚ ܡܠܟܐ ܕܗܼܘܐ ܒܿܬܪܗ ܗ̄ ܡܫܼܚ ܠܡ ܒܝܕ ܐܠܝܼܫܥ ܠܝܗܘ ܘܚܙܐܝܠ ܠܡܪܡܝܘܼ ܚܘܼܒ̈ܠܐ ܕܐ݀ܚܒ ܘܥܡܐ. ܐܠܐ ܐܦ ܠܡܪܡܝܘܼ\nܬܘܼܒ ܥܠܝܗܘܿܢ ܕܢܓܪܓ ܐܢܘܿܢ ܥܠ ܚܕ̈ܕܐ ܠܡܼܬܪܕܝܘ. ܘܒܟܿܠܗܝܢ ܗܿܠܝܢ ܠܐ ܬܒܼ ܥܡܐ ܗ̄ ܒܗ ܒܙܼܢܐ ܐܦ ܐܠܝܼܫܥ ܕܩܼܡ ܒ݀ܬܪܗ. ܐܦ ܗܼܘ ܒܡܠܼܬܐ ܕܢܒܝܘܼܬܐ ܗ̄ ܦ݀ܪܥ ܗܼܘܐ ܐܦ ܗܼܘ ܦܘܼܪ̈ܥܢܐ ܒܝܼ̈ܫܐ ܕܐܪܡܝܼܘ ܡܠܟܐ ܘܥܡܐ ܥܠ ܐܠܗܐ ܕܢܬܼܒܥ ܐܢܘܿܢ ܐܦ ܗܼܘ ܚܠܼܦ ܒܝܼܫ̈ܬܗܘܿܢ. ܚܙܩܝܐ ܒܢܝܼ ܡܕܝܼܢܬܐ ܗ̄ ܕܡܬܪ̈ܥܢ ܗܼܘ̈ܝ ܒܗܿ ܬܘܼܪ̈ܥܬܐ. ܘܐܥܼܠ ܓܠܘܗܿ ܡ̈ܝܐ ܗ̄ ܠܡܒܘܼܥܐ ܕܫܝܼܠܘܚܐ ܗܿܢܐ ܐܟܼܪܟ ܥܠܘܗܝ ܘܼܪܐ ܘܚܒܼܫܗ ܒܡܕܝܼܢܬܐ. ܡܼܢ ܩܕܝܼܡ ܡܿܢ ܠܓܢ̈ܐ ܕܠܒܪ ܡܿܫܩܝܢ ܗܼܘܘ. ܢܚܡܝܐ ܢܣܼܓܐ ܕܘܼܟܪܢܗ ܗ̄ ܗܿܢܐ ܢܚܡܝܐ ܝܼܕܝܼܥܐ ܗܼܘܐ ܒܥܡܐ. ܡܛ݀ܠ ܡܝܬܪ̄ܘܼܗ ܐܩܝܼܡܗ ܟܘܼܪܫ ܒܙܒܢܼܐ ܕܐܪܛܚܫܝܼܫܬ ܐܬܼܐ ܠܝܼܗܘܼܕ ܘܒܢܼܐ ܠܚܪ̈ܒܬܐ ܕܐܘܿܪܫܠܡ ܘܒܢܝܼ ܡܣܚ̈ܦܬܐ ܘܡܦܠ̈ܬܐ ܕܒܗܿ. ܘܥܒܼܕ ܬܪ̈ܥܝܼܢ ܗ̄ ܕܗܘܼ ܫܡܠܝܼ ܠܡܕܝܼܢܬܐ ܘܐܩܝܼܡ ܬܪ̈ܥܝܗܿ ܘܣܘܼܟܪ̈ܝܗܿ. ܙܥܘܼܪ̈ܝܼܢ ܐܬܒܼܪܝܼܘ ܗ̄ ܒܐܝܿܠܝܢ ܕܐܬܒܼܪܝܼܘ ܘܐܬܼܘ ܠܗܘܿܝܐ ܕܠ̈ܝܼܠܐ ܐܢܘܿܢ ܕܐܝܟ ܚܢܘܿܟ ܡܛ݀ܠ ܕܐܦ ܥܕܟܝܼܠ ܒܚ̈ܝܐ ܢܛܝܼܪ ܠܬܚܘܝܼܬܐ ܕܡܫܼܬܥܝܢ ܒܢܝ̈ܢܫܐ ܠܚ̈ܝܐ ܠܐ ܡܝܘ̈ܬܐ. ܫܝܼܡ ܘܫܝܼܬ ܗ̄ ܨܠܡܐ ܘܕܡܘܼܬܐ ܕܐܠܗܐ ܐܬܒܼܪܝܼܘ. ܫܝܼܡ ܐܟܡܿܢ ܕܐܫܼܬܘܝܼ ܠܒܘܼܪ̈ܟܬܐ ܕܡܼܢ ܐܒܘܼܗܝ ܘܫܝܼܬ ܕܗܼܘ ܗܼܘܐ ܫܬܐܼܣܬܐ ܕܒܢܝ̈ܢܫܐ. ܘܐܟܘܿܫ ܕܝܼܨܦ ܕܦܘܼܠܚܢܐ ܐܠܗܿܝܐ.","english":"and in his smallness he brought upon them severe and changing rebellions, and the evil of their times increased through death, famine, and the slaughter of priests and the seekers of the five. And the king who came after him anointed Elisha to Jehu and Hazael to cast the bonds of love and the people. But also to cast again upon them that they might stir up one another to be driven out. And in all these things the people did not repent in that smallness, even Elisha who came after him. He also, by the word of prophecy, he repaid the evil punishments that the king and the people cast upon the God who followed him, and he also changed their evils. Hezekiah in the city where the gates were opened, and he brought in the waters of the Gihon spring to the pool of Siloam, and he surrounded it with a wall and enclosed it in the city. Previously, the outer gardens were irrigated. And Nehemiah, the remembrance of him is great, this Nehemiah was known among the people. Because of his worth, Cyrus appointed him at the time when Artaxerxes came to Judah and sought the ruins of Jerusalem and the books and the writings that were in it. And he made the gates that Solomon had made for the city, and he set up its gates and its locks. The small ones were broken in those that were broken, and they came to be like night, because even now in life it is preserved for the demonstration that is shown in the churches to life, not to death. He placed and set the image and likeness of God were created. He placed as if they drank from the blessings that were with his father, and he set that he was the foundation of the churches. And he restrained the care of divine service.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܒܛܥܗ ܒܙܥ ܗ̄","severity":"info","text":"The phrase 'in his smallness' refers to the early period of a king's reign, likely Jeroboam, whose youthful or minor status led to rebellions.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܟܘܡܪ̈ܐ","severity":"info","text":"The term 'priests' (kumre) is used generically for pagan or non-Israelite cultic officials, contrasting with the 'seekers of the five' (likely the Pentateuch).","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܝܫܥ ܠܝܗܘ ܘܚܙܐܝܠ","severity":"info","text":"The anointing of Jehu and Hazael by Elisha alludes to 1 Kings 19:15-17 and 2 Kings 8:13, where Elisha commissions them to overthrow the Omride dynasty.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܩܝܐ","severity":"info","text":"Hezekiah's water project, bringing the Gihon spring to the Siloam pool via a tunnel, is described in 2 Kings 20:20 and confirmed by the Siloam inscription.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܚܡܝܐ","severity":"info","text":"Nehemiah's role in restoring Jerusalem's gates and locks under Artaxerxes reflects the post-exilic rebuilding narrative in the book of Nehemiah, emphasizing his fame in Syriac tradition.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܝܡ ܘܫܝܬ ܗ̄ ܨܠܡܐ ܘܕܡܘܬܐ ܕܐܠܗܐ","severity":"caution","text":"The phrase 'placed and set the image and likeness of God' is ambiguous; it may refer to the creation of man in God's image (Gen 1:26) or to an iconographic practice, but the syntax is unclear.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the king 'who came after him' is unclear; possibly Jeroboam II or another northern king.","The phrase 'seekers of the five' (ܕܪ̈ܝܫܝ ܚܡܫܝܥ) is obscure; it may refer to devotees of the Pentateuch or a specific group.","The final clause about 'image and likeness of God' is syntactically broken; the subject of 'placed and set' is uncertain."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܗܿܝ ܕܐܬܒܼܪܝܼܘ ܕܐܝܟ ܐܕܡ ܘܚܘܐ ܒܨܠܡܐ ܕܐܠܗܐ ܐܬܒܼܪܝܼܘ. ܘܬܫܒܼܚܬܗ ܕܐܕܡ ܗ̄ ܘܥܠ ܟܿܠܗܘܿܢ ܫܒܝܼܚ ܐܕܡ ܐܒܐ ܕܓܘܐ. ܒܿܬܪ ܕܐܥܼܠ ܗܿܠܝܢ ܠܡܼܨܥܬܐ ܦ݀ܢܐ ܠܣܕܪܗ ܘܒܿܬܪ ܢܚܡܝܐ ܐܡܿܪ ܥܠ ܫܡܥܘܿܢ ܒܪ ܝܬܟܝܐ. ܘܗܿܢܐ ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܐܝܼܬܘܗܝ ܫܡܥܘܿܢ ܐܣܝܼܪܐ ܒܕܗܿܢܐ ܫܡܼܥܘܿܢ ܐܒܐ ܕܝܫܘܿܥ ܡܟܬܒܢܐ ܕܟܬܒܐ ܗܿܢܐ܆ ܒܝܘ̈ܡܘ ܐܬܒܢܝܼ ܗ̄ ܥܒܼܕ ܒܗܝܟܠܐ ܥܒܕܩܐ ܘܨܒܼܬ ܫܘܼܪ̈ܐ ܒܥܥܝ̈ܬܐ ܕܟܐܦ̈ܐ܀ ܘܐܬܒܼܢܝܬ݀ ܚܕܪܬܐ ܗ̄ ܒܝܬܐ ܗܿܘ ܪܒܐ ܕܡܬܼܬܣܝܼ̈ܡܢ ܒܗ ܨܒܘܼ̈ܬܐ ܘܒܐܣܟܡܐ ܕܒܣܠܝܼܩܐ ܬܩܢܼܗ. ܘܘܚܦܼܪ ܡܒܘܼܥܐ ܗ̄ ܓܘܼܒܐ ܪܒܐ ܕܢܩܼܒܘܿܢ ܒܗ ܡ̈ܝܐ ܕܡܛܪܐ. ܘܒܡܠܒܫܗ ܡ̈ܐܢܐ ܕܩܘܼܕܫܐ ܗ̄ ܠܒܝܼܫ ܗܼܘܐ܀ ܠܡܩܼܒܠܘܼ ܬܫ̄ܒܼܘܿ ܡܼܢ ܚ̈ܙܝܐ. ܒܝܐܝܘܼܬܐ ܕܬܘܼܩܦܐ ܗ̄ ܒܝܕ ܝܐܝܘܼܬܗ ܕܫܘܼܦܪܐ ܕܗܝܠܟܐ܀ ܒܡܩܒܠܢܘܼܬܗ ܗܕܡ̈ܐ ܕܒܣܼܪܐ ܡܼܢ ܐܝܼܕ̈ܝܐ ܕܐܚܘ̈ܗܝ ܟܗ̈ܢܐ ܘܣܿܐܡ ܗܼܘܐ ܠܗܘܿܢ ܥܠ ܡܒܕܚܐ ܕܢܐܼܩܕܘܢܿ ܠܢܝܿܚܐ ܕܐܠܗܐ. ܘܗܼܘܐ ܩܿܐܡ ܗܼܘܐ ܗ̄ ܐܝܟ ܐܦܝܼܣ̄ܩܘ ܠܥܼܠ ܣܕܪ̈ܐܬܪܝܢ ܕܟܗ̈ܢܐ. ܘܟܪܝܼܟܝܼܢ ܠܗ ܐܝܟ ܟܠܝܼܠܐ ܐܚܘ̈ܗܝ ܟܗ̈ܢܐ ܘܠܘ̈ܝܐ. ܒܬܪܝܢ ܥܡ̈ܡܝܼܢ ܗ̄ ܕܐܬܼܦܢܝܼ ܠܡܠܛ ܠܥܡ̈ܡܼܐ ܕܒܚܕܪ̈ܝܗܘܿܢ܇ ܝܬܒ̈ܝ ܓܒܠ ܗ̄ ܛܝܝ̈ܐ ܘܦܠ̈ܫܬܝܐ ܡܛ݀ܠ ܕܐܝܼܬܝܗܘܿܢ ܣܢ̈ܐܐ ܕܥܡܐ ܕܝܿܬܒ ܒܫܟܝܼܡ ܗ̄ ܪܡܿܙ ܥܠ\nܫܡܪ̈ܝܐ ܕܐܝܬܝܼ ܐܬܘܿܪܝܐ ܡܼܢ ܟ݀ܠ ܥܡܡ̈ܝܼܢ ܘܐܘܬܼܒ ܐܢܿܢ ܒܫܟܝܼܡ. ܐܡܿܪ ܕܗܿܠܝܢ ܬܠ̈ܬܝܗܘܿܢ ܫܿܘܝܢ ܠܡܣܡ ܒܪܝܼܫܐ܆ ܐܘܿܕܐ ܠܟ ܡܪܝܐ ܗ̄ ܡܿܘܕܐ ܥܠ ܕܐܣܼܬܥܪ ܠܡܓܼܡܪ ܨܒܝܿܢܐܕܐܠܗܐ. ܕܐܢܿܐ ܛܿܠܐܼ ܗ̄ ܡܼܢ ܛܠܝܘܼܬܝ ܫܪܼܝܬ ܢܦܫܿܝ ܩܕܡܘܗܝ ܘܡܢܼܗ ܠܚܘܿܕ ܒܥܝܿܬ ܕܐܬܿܥܕܪ ܒܟܿܗܠܘܢܿ ܐܘܼܠ̈ܨܢܝ܆ ܕܢܚܟܡܼܢܝ ܒܝܘܼܠܦܢܗ.","english":"that they were created in the image of Adam and showed in the likeness of God they were created. And the glory of Adam, and over all of them Adam the father of the inner man was glorious. After these entered into the midst, he began his order, and after the seventy weeks he spoke concerning Simon son of Yethqia. And now these words are spoken that this Simon is Simon the prisoner, in this Simon the father of Jesus the author of this book. In his days it was sought to do work in the temple and to repair the walls with courses of stones. And a second enclosure was sought for that great house in which the congregations are assembled, and in the form of the ascent he fixed it. And he dug a spring, a great cistern that would collect rainwater in it. And in his vestments he wore the priestly garments. To receive the praise of the seers. In the beauty of the strength, by the beauty of the splendor of the temple. In his receiving the portions of flesh from the hands of his brother priests, and he placed them on the altar that they might offer the sacrifice of God. And he stood like an episcopus over the two orders of priests. And his brother priests and Levites crowned him like a wreath. The two peoples who were commanded to curse the peoples around them, the Arabs and the Philistines, because they are the enemies of the people who dwell in Shechem, he hinted at the Samaritans who are the Assyrians from all the peoples, and he placed them in Shechem. He said that these three are equal to be placed at the head. I confess to you, O Lord, he confesses that he was able to accomplish the will of God. For this youth, from my youth I began to offer myself before him and to seek from him alone that I might be helped in all my difficulties, that my wisdom might be in his teaching.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܡܥܘܿܢ ܒܪ ܝܬܟܝܐ","severity":"info","text":"Simon bar Yethqia is identified as the father of Jesus, the author of Ben Sira, and also as 'Simon the prisoner' (ܫܡܥܘܿܢ ܐܣܝܼܪܐ). This dual identification is unique to Bar Salibi.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܟܝܼܡ","severity":"info","text":"Shechem (ܫܟܝܼܡ) is identified as the location of the Samaritans, here called 'Assyrians' (ܐܬܘܿܪܝܐ), reflecting a common Syriac polemical identification of Samaritans as foreign settlers.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܿܬܪ ܢܚܡܝܐ ܐܡܿܪ","severity":"info","text":"The phrase 'after the seventy weeks he spoke' (ܘܒܿܬܪ ܢܚܡܝܐ ܐܡܿܪ) marks a chronological transition in the commentary, linking the preceding narrative of kings to the figure of Simon.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܦܝܼܣ̄ܩܘ","severity":"info","text":"Simon is described as standing 'like an episcopus' (ܐܦܝܼܣ̄ܩܘ), a Greek loanword for bishop, reflecting Bar Salibi's anachronistic application of later ecclesiastical office to a Second Temple figure.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܝܟ ܐܕܡ ܘܚܘܐ ܒܨܠܡܐ ܕܐܠܗܐ","severity":"info","text":"The phrase 'in the image of Adam and in the likeness of God' echoes Genesis 1:26-27 (Peshitta), but Bar Salibi adds Adam as an intermediary image, a distinctive theological gloss.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܡܥܘܿܢ ܐܣܝܼܪܐ","severity":"caution","text":"The identification of Simon as 'the prisoner' (ܐܣܝܼܪܐ) is obscure; no known historical Simon bar Yethqia is attested as a prisoner. This may be a confusion or a symbolic epithet.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon the prisoner' is unclear; Bar Salibi may conflate multiple Simons or use 'prisoner' metaphorically.","The phrase 'the two peoples who were commanded to curse' (ܬܪܝܢ ܥܡ̈ܡܝܼܢ ܕܐܬܼܦܢܝܼ ܠܡܠܛ) is ambiguous: it may refer to a biblical command or a later liturgical practice."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܕܪܟܬ݀ ܪܓܠܝ ܒܩܘܼܫܬܐ ܗ̄ ܡܼܢ ܗ݀ܝ ܕܐܣܬܼܡܟܬ݀ ܘܐܫܼܬܪܪܬ݀ ܥܠܗܿܕܐ ܐܦ ܚܘܼ̈ܫܒܝ ܐܝܟ ܕܒܢܘܼܪܐ ܝܿܩܕܝܢ ܒܩܘܼܫܬܐ ܗ̄ ܡܼܢ ܕܐܪܓܫܼܬ݀ ܕܐܨܛܒܝܬ݀ ܒܗ. ܪܓܼܠܐ ܗ̄ ܠܣܘܼܥܪܢܐ ܕܚܘܼܫ̈ܒܝ ܥܠ ܝܘܼܠܦܢܗ ܘܡܒܕܪܢܘܼܬܗ ܡܫܪܪܝܼܢ܀ ܘܣܿܓܝ ܐܫܟܿܚܬ ܝܘܼܠܦܢܐ ܗ̄ ܕܚܟܼܡܬܐ ܘܠܡܠܦܢܝ ܗ̄ ܐܠܗܐ ܐܬܿܠ ܬܘܕܝܼܬܐ. ܐܬܚܿܫܒܬ ܠܡܛܐܒܘܼ ܗ̄ ܠܡܥܼܒܕ ܐܝܿܠܝܢ ܕܫܦܪ̈ܢ ܠܗ ܘܬܘܼܒ ܠܐ ܐܗܿܦܘܼܟ ܡܼܢ ܚܘܼܒܗ ܟܕ ܐܫܿܟܚܝܼܘܗܝ܀ ܐܬܕܒܪܩܬ݀ ܢܦܫܝ ܒܗ ܗ̄ ܟܘܼܠܝܼ ܒܟܘܼܠܝܼ ܒܚܘܼܒܗ ܐܬܐܣܿܪܬ ܘܢܦܫܝ ܢܩܼܦܬ݀ ܠܪܚܡܼܬܗ. ܐܝܼܕܝ ܦܬܚܬ݀ ܬܪ̈ܥܝܗܿ ܗ̄ ܒܛܝܼܠܘܼܬܐ ܪܒܼܬܐ ܗܘܬ݀ ܠܝܼ ܥܠ ܦܘܼܠܚܗ ܡܼܢ ܕܡܘܼܬܐ ܕܐܝܿܢܐ ܕܦܬܼܚ ܬܪܥܐ ܘܙܗܝܼܪ ܒܨܒܼ̈ܘܬܐ ܕܒܓܘ ܒܝܬܐ ܬܪܥܐ ܐܡܿܪ ܠܬܪܥܐ ܕܗܝܟܠܐ ܟܕ ܒܝܕ ܗܿܕܐ ܥܠ ܒܛܝܼܠܘܼܬܐ ܕܚܘܝܼ ܥܠ ܒܝܬܝ̈ܘܗܝ ܡܒܿܕܩ. ܘܐܬܚܿܕܪܬ ܠܗ ܗ̣ܿܢ ܢܩܝܼܦ ܐܢܼܐ ܠܗ ܒܝܕ ܒܛܝܼܠܘܼܬܝ ܕܥܠ ܦܘܼܩ̈ܕܢܘܗܝ ܒܕܡܘܼܬ ܕܐܢܫܐ ܕܐܝܼܬ ܠܗ ܚܘܼܒܐ ܠܘܿܬ ܐܢܫ. ܘܡܐ ܕܠܐ ܚܿܙܐ ܠܗ ܚܿܕܪ ܐܘܟܝܼܬ ܡܬܼܟܪܟ ܒܟܿܠ ܕܘܼ ܕܢܚܙܼܝܼܘܗܝ. ܘܗܿܕܐ ܥܒܿܕܬ ܐܝ̣ܿܢܐ ܕܐܣܿܬܟܠ ܠܝܘܼܠܦܢܗ ܒܠܒܐ ܕܟܝܐ. ܘܠܒܐ ܩܢܝܿܬ ܠܝܼ ܗ̄ ܡܼܢ ܫܘܼܪܝܐ ܗ̄ ܟܕ ܫܪܝܼܬ ܠܡܗܼܪܓ ܒܢܡܘ̈ܣ̈ܘ ܠܒܼܐ ܕܟܝܐ ܩܢܝܿܬ ܨܝܕ ܝܘܼܠܦܢܗ. ܠܐ ܐ݀ܫܒܩܝܼܘܗܝ ܗ̄ ܣ݀ܡܬ ܒܪܥܝܿܢܝ ܕܠܗ ܐܫܿܦܪ ܟܿܠܗܘܿܢ ܝܘܡ̈ܝ ܚܝܝ̈܀ ܡܥ̈ ܝܿܩܕܝܼܢ ܒܚܘܪܐ ܕܒܗ ܕܐ݀ܫܬܘܒܐ ܠܚܼܙܬܐ ܕܓܠܝܿܢܗ ܒܝܕ ܗܪܓܐ ܕܒܢܡܘܿܣܗ܀ ܥܒܕܘ ܥܒܿܕܟܘܿܢ ܕܠܐ ܗ̄ ܗܪܘܿܓܘ ܒܚܟܼܡܬܐ ܒܙܼܒܢ ܛܠܝܘܼܬܟܘܿܢ ܕܒܥܕܢܐ ܕܙ݀ܕܩ ܬܫܼܟܚܘܿܢ ܡܢܼܗܿ ܝܘܼܬܪܢܐ. ܒܪܝܼܟ ܗܼܘ ܗ̄ ܡܫܿܠܡ ܠܡܠܬܗ ܒܒܘܼܪܟܬܐ ܕܥܠ ܐܠܗܐ. ܘܡܫܒܼܚ ܫܡܗ ܠܕܪܕܪ̈ܝܢ ܗ̄ ܡܼܢ ܟ݀ܠ ܥܡ̈ܡܝܼܢ.","english":"the foot of truth, that which was established and strengthened upon it, also my thoughts, as in a fire that burns in truth, that which perceived that it was chosen in it. The foot is for the activity of thoughts upon his teaching and his swiftness confirms. And much did I find teaching, that of wisdom, and to my teachers, that of God, I gave thanks. It was considered to me to be good to do those things that were pleasing to him, and again I did not turn from his love when I found him. My soul was directed in him, wholly in his love I was bound, and my soul clung to his mercy. My hand opened its doors, and great vanity was to me upon his work, like the likeness of a man who opens a door and is careful about the desires within the house; the door says to the door of the temple, while through this one enters the vanity that shows upon his house, examining. And I turned to him, that same one who is a support, I went to him by means of my vanity that is upon his commandments, in the likeness of a man who has love towards a man. And when he does not see him, he goes around or wanders in every place where he might see him. And this I did, like a man who understood his teaching with a pure heart. And a pure heart I acquired from the beginning, when I began to meditate on his laws; a pure heart I acquired for the sake of his teaching. I did not leave him; I placed in my mind that I might please him all the days of my life. From the burning ones in the white that is in it, repentance for the vision of his revelation by means of meditation on his law. Do your work, that you may not meditate in wisdom in the time of your youth, so that in the time that is right you may find profit from it. Blessed is he who completes his word with a blessing upon God. And he praises his name for generations, as with all peoples.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܓܠܝ ܒܩܘܼܫܬܐ","severity":"info","text":"The phrase 'the foot of truth' is a metaphor for a firm foundation in truth, likely referring to the author's commitment to divine wisdom.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܛܝܼܠܘܼܬܐ","severity":"info","text":"The term 'vanity' (ܒܛܝܼܠܘܼܬܐ) here carries a negative connotation of worldly distraction, contrasting with the pursuit of divine teaching.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܝܼܟ ܗܼܘ ܗ̄ ܡܫܿܠܡ ܠܡܠܬܗ ܒܒܘܼܪܟܬܐ ܕܥܠ ܐܠܗܐ","severity":"info","text":"The blessing formula echoes Psalm 72:8 (Peshitta) and common Syriac doxologies, linking completion of teaching with praise of God.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܡܗ ܠܕܪܕܪ̈ܝܢ","severity":"info","text":"The phrase 'for generations' reflects the Syriac tradition of transmitting wisdom through lineage, common in monastic and scholastic circles.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܐ ܕܠܐ ܚܿܙܐ ܠܗ","severity":"info","text":"The passage shifts from personal reflection to a parable-like comparison (a man seeking his beloved), illustrating the soul's longing for divine teaching.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܥ̈ ܝܿܩܕܝܼܢ ܒܚܘܪܐ","severity":"caution","text":"The phrase 'from the burning ones in the white' is obscure; it may refer to a ritual or visionary context, but the text is ambiguous.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the burning ones in the white' is unclear; it may be a corruption or a reference to a lost liturgical practice.","The transition from personal narrative to parable is abrupt, leaving the exact referent of 'he' ambiguous in the comparison."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ܦܬܓ̈ܡܘܗܝ ܕܝܫܘܿܥ ܗ̄ ܐܘܕܥ ܥܠ ܣܿܝܘܿܡܐ ܕܟܬܒܐ ܘܒܗ݀ܝ ܕܥܕܡܐ ܠܗܿܪܟܐ ܐܘܕܥܼ ܕܗܿܢܐ ܠܚܘܼܕ ܟܬܒܐ ܐܟܬܼܒ ܘܣܿܟܐ. ܫܠܼܡ ܦܘܼܫܩܐ ܕܟܬܒܐ ܕܒܪ ܐܣܝܼܪܐ ܘܒܫܘܼܠܡܗ ܐܫܼܬܠܡ ܟܬܒܐ ܗܿܢܐ ܕܦܘܼܫܐ ܘܢܘܼܗܪܐ ܕܟܬ̈ܒܝ ܩܘܼܕܫܐ ܕܥܬܝܼܩܬܐ܀ ܡܼܢ ܝ̈ܡܐ ܕܐܒܘܿܢ ܩܕܝܼܫܐ ܡܪܝ ܕܝܘܢܢܣܝܘܿܣ ܡܝܛܪܘܿܦܘܼܠܝܛܐ ܕܐܡܿܝܕ ܕܗܼܘ ܝܥܩܘܿܒ ܒܪ ܨܠܝܼܒܝ ܕܟܝܼܪ ܒܟܐܢ̈ܐ ܨܠܘܿܬܗ ܥܡܢ ܐܡܝܼܢ܀ ܟܬܒܢܢ ܥܠ ܢܘܣܟܐ ܕܟܬܒ ܠܩܫ̄ܝ ܦܛܪܘܣ\nܒܪ ܓܪܓܝܣ ܫܘܫܗ ܡܕܝܝܐ ܘܒܓܢܣܗ ܚܐܚܝܐ ܘܗܘܼ ܟܬܒ ܠܦܘܼܬ ܢܘܼܣܟܐ ܕܟܬܝܼܒ ܠܡܫ̈ܡ ܐܫܝܥܐ ܒܪ ܩܫ̄ܝ ܡܘܿܫܐ ܒܪܩܫ̄ܝܼ ܐܫܥܝܐ ܡܼܢ ܩܪܝܼܬܐ ܡ̄ ܐܢܚܠ. ܒܫܢܬ݀ ܐܨܿܕ̄܆ ܕܝܘܢ̈ܝܐ ܕܐܠܟܣܢܕܪܘܿܣ ܘܥܢܼܕ ܒܫܼܢܬ݀ ܐܣܠ̄ܗ ܡ̄ ܫܩܼܠ ܡܿܢ ܣ̣ܿܐ ܐܘܟܝܼܬ ܫܘܼܡܠܝܐ ܟܬܒܐ ܗܿܢܐ ܩܕܝܼܫܐ ܕܦܘܼܫܐ ܕܢܒ̈ܝܐ܆ ܪܘܼܚܢܝܐ ܘܣܘܼܥܪܢܝܐ ܕܣܝܡܼ ܠܡܢܚ ܢܦܼܫܐ ܡܪܝ ܕܝܘܿܢܢܣܝܘܿܣ ܡܝܛ̄ܪܘ ܕܐܡܿܝܼܕ ܕܗܼܘ ܝܥܩܘܿܒ ܒܪ ܨܠܝܼܒܝ܆ ܒܫܢܬ ܐܨܿܥܒ̄ ܡ̄ ܚܕ ܒܐܝܪ ܝܪܚܐ ܕܗܒ̈ܒܐ ܒܐܝܼܕ̈ܝ ܡܚܝܼܠ ܟܿܠ ܘܚܛܝ ܡܼܢ ܟܿܠ ܒܫܡܐ ܡܿܢ ܐܦܘܕܝܩܢܐ ܘܒܥܒܿܕܐ ܪܚܝܼܩ. ܓܒܪܐܝܠ ܒܪ ܟܪܚܘ ܠܚܕܘ ܚܐܚܝܐ܀ ܐܬܟܼܬܒ ܒܩܠܝܬܐ ܡܕܢܚܝܐ ܕܥܕܬܐ ܕܡܪܬܝ ܫܡܘܼܢܝ ܕܒܡܕܝܕ ܕܒܗܿ ܡܠܦ ܗܝܿܬ ܛܠ̈ܝܐ ܕܣܦܪܐ ܒܒܿܥܘܼ ܡܼܢ ܟ݀ܠ ܕܦܓܿܥ ܒܗ ܕܐܢ ܢܫܼܟܚ ܦܘܕ̈ܐ ܐܘܿ ܛܥܘ̈ܢܐ ܢܬܼܪܨ ܐܢܘܿܢ ܠܦܘܼܬ ܚܟܝܼܡܘܼܬܗ ܘܠܐ ܢܫܡܼܪ ܥܠܝ ܐܝܼܛ̈ܝܼܡܐ ܘܥܕܠ̈ܝܐ ܡܛ݀ܠ ܕܒܝܢܬ ܪܓܘܼܫܝܐ ܕܝܠ̈ܘܼܦܐ ܟܬܒܿܬܗ ܒܪܓܘܼܫܝܐ ܕܝܼܠܗܘܿܢ ܡܼܢ ܟ݀ܠ ܦܪܘܿܣ ܡܕܘܕܝܢ ܗܼܘܘ ܠܝ܀ ܐܬܟܼܬܒ ܒܝܘܡ̈ܝ ܐܒܗ̈ܬܢ ܡܥܠ̈ܝܐ ܡܪܢ ܡܪܝ ܐܝܓܢܐܛܝܘܣ ܦܛ̄ܪ ܕܟܘܼܪܣܝܐ ܫܠܝܼܚܝܐ ܕܐܢܛܝܼܟ ܕܗܼܘ ܝܥܩܘܿܒ ܬܠܝܼܬܝܐ.","english":"The words of Jesus the Lord made known concerning the seal of the book, and in this, that up to here it made known that this book alone was written and finished. The completion of the interpretation of the book of Ben Sira, and with its completion this book of the interpretation and exposition of the books of the Old Testament was completed. From the works of the holy father Mar Dionysius bar Salibi, Metropolitan of Amid, that is Jacob bar Salibi, who is mentioned among the confessors; his prayer be with us. Written upon the order of the book for the priest Peter bar Gargis, Shushah the Mede, and in his person the brother, and he wrote according to the order written for the disciples of Isaiah bar the priest Moses bar the priest Isaiah, from the village of M. Akhul. At the time of the persecution of the Jews of Alexandria, and he labored at the time of the slaughter of M. Shaqel, with S. Aukhit, the completion of this holy book of the interpretation of the prophets, spiritual and practical, which was placed for the benefit of the soul. Mar Dionysius bar Salibi, Metropolitan of Amid, that is Jacob bar Salibi, at the time of the persecution of M. Had, on the first of Iyar, the month of flowers, by the hands of the weak and sinful Michael, with all, in the name of Michael Apodeikta, and in a distant work. Gabriel bar Karkho, rejoice, O brother. It was written in the eastern cell of the church of Our Lady Shamuni, in Midyat, where the children of the scribe were taught, with all who encounter it, that if errors or mistakes are found, they should correct according to his wisdom, and not keep against me insults and reproaches, because in the heat of the teaching I wrote it in their own heat, with all due respect, they were known to me. It was written in the days of our honorable fathers, our lord Mar Ignatius, Patriarch of the Apostolic See of Antioch, that is Jacob the Third.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܬܓ̈ܡܘܗܝ ܕܝܫܘܿܥ","severity":"info","text":"The opening phrase 'The words of Jesus the Lord' signals a concluding colophon, not a new narrative section, and likely refers to the authority of the biblical text being sealed.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ܡܝܛܪܘܿܦܘܼܠܝܛܐ ܕܐܡܿܝܕ","severity":"info","text":"Dionysius bar Salibi, also Jacob bar Salibi, is identified as Metropolitan of Amid; this colophon records the completion of his commentary on Ben Sira and the entire Old Testament interpretation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܫܢܬ݀ ܐܨܿܕ̄","severity":"info","text":"The colophon mentions a persecution of the Jews of Alexandria and a slaughter at M. Shaqel, providing a historical context for the work's production, likely in the 13th century.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܒܪܐܝܠ ܒܪ ܟܪܚܘ","severity":"info","text":"Gabriel bar Karkho is named as the scribe; the colophon notes the manuscript was written in the eastern cell of the Church of Our Lady Shamuni in Midyat, a Syriac Orthodox center.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܝܼܛ̈ܝܼܡܐ ܘܥܕܠ̈ܝܐ","severity":"info","text":"The scribe requests that any errors be corrected according to the reader's wisdom, and that reproaches be avoided, reflecting a common humility topos in Syriac colophons.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܐܦܘܕܝܩܢܐ","severity":"caution","text":"The phrase 'Michael Apodeikta' is obscure; it may be a personal name or title, but the reading is uncertain due to possible corruption or abbreviation in the manuscript.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Michael Apodeikta' is unclear; it may be a scribal name or a title.","The phrase 'M. Shaqel' and 'S. Aukhit' are uncertain; they may refer to places or persons."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ܘܡܪܝ ܐܝܘܢܢܝܣ ܐܦܪܝܡ ܐܦܝܼܣܩܘܦܐ ܕܛܘܪܥܒܕ̈ܝܢ ܘܡܕܝܕ ܘܗܼܘ ܐܠܦܼܢܝ ܡܪܝܐ ܢܪ[]ܡ ܟܘܼܪ̈ܣܘܬܗܘܿܢ ܘܠܢ ܡܚܝ̈ܠܐ ܘܚܛ̈ܝܐ ܢܥܕܪ ܒܨܠ̈ܘܬܢ ܐܝܢ ܘܐܡܝܼܢ. ܐܬܟܼܬܒ ܟܬܒܐ ܗܿܢܐ ܠܦܘܼ ܦܘܼܩܕܢܗ ܕܐܒܘܿܢ ܕܝܪܝܐ ܐܠܝܐܣ ܚܒܣܢܝܐ ܡܛ݀ܠ ܚܣܝܐ ܒܪܢܒܐ ܢܗܼܘܐ ܒܪܝܟ ܡܛܿܠܬܗ.","english":"And Mar Iwannis Ephrem, bishop of Tur Abdin and Mardin, who taught the Lord’s mysteries to his congregations, and helped the weak and sinful through his prayers, amen. This book was written according to the command of his father, the priest Elias Habsiya, for the sake of the pious Bar ‘Abda, who was blessed because of him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܝ ܐܝܘܢܢܝܣ ܐܦܪܝܡ","severity":"info","text":"Mar Iwannis Ephrem is likely a Syriac Orthodox bishop of Tur Abdin and Mardin; the name combines John (Iwannis) and Ephrem, possibly a single figure or a conflation.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܪܥܒܕ̈ܝܢ ܘܡܕܝܕ","severity":"info","text":"Tur Abdin and Mardin are historical regions in southeastern Turkey, centers of Syriac Christianity. The bishop's jurisdiction reflects the ecclesiastical geography of the late medieval period.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ܐܬܟܼܬܒ ܟܬܒܐ ܗܿܢܐ","severity":"info","text":"This colophon states the book was written by command of the priest Elias Habsiya for the pious Bar ‘Abda, indicating a patron or dedicatee and a chain of transmission from Dionysius bar Salibi's original commentary.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܟ ܡܛܿܠܬܗ","severity":"info","text":"The phrase 'blessed because of him' suggests that Bar ‘Abda's spiritual benefit derived from the commissioning or use of this manuscript, reflecting a common trope in Syriac colophons linking patronage to blessing.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܠܦܼܢܝ ܡܪܝܐ ܢܪ[]ܡ ܟܘܼܪ̈ܣܘܬܗܘܿܢ","severity":"caution","text":"The Syriac text has a lacuna or corruption (marked by brackets) in the phrase about teaching the Lord's mysteries; the reading is uncertain, though the general sense of episcopal instruction is clear.","cites":[{"key":"ed:dsc-258","label":"source edition: Commentary on Ben Sira","url":"https://syriaccorpus.org/258"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mar Iwannis Ephrem is ambiguous: possibly a single bishop with a compound name, or a scribal conflation of two figures. The lacuna in the phrase about teaching mysteries leaves the precise action unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}