{"slug":"dsc-96","id":"syriac:dsc:dsc-96","title":"On Job","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:55Z","cost_usd":0.011162},"source":{"registry_id":"syriac:dsc:dsc-96","work_id":"dsc-96","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/96"},"stats":{"passages":16,"english_words":4636,"coptic_letters":0,"commentary_units":91,"commentary_kinds":8,"derived_notes":0,"ambiguities":30,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"dsc-96","abstract":"Narsai's metrical homily (memra) on Job is a verse exegesis from the late fifth-century East Syriac tradition. Composed in Syriac, it interprets Job's sufferings as a cosmic and moral exemplar, using poetic parallelism and typology. The work was used in liturgical and educational settings, particularly during Job's commemoration. Its attribution to Narsai rests on manuscript evidence and stylistic consistency. The English translation may obscure Syriac technical terms like qnoma and kyana, and the edition lacks a critical apparatus for manuscript variants.","historical_context":"Narsai (d. ca. 503) was a key figure at the School of Nisibis, a center of East Syriac theology and exegesis in the late fifth to early sixth century. This memra on Job reflects the school's method of verse-by-verse exposition in poetic form, typical of the genre. The work was transmitted in manuscripts used in East Syriac liturgical cycles, where Job's story was read as a model of patience and righteousness. The dating relies on manuscript attributions and stylistic parallels with Narsai's corpus, though no autograph survives. The text's inclusion in later collections indicates its enduring role in education and worship, but the lack of a critical edition limits assessment of scribal changes.","significance":"This memra is a key witness to East Syriac exegetical and liturgical traditions, showing how Job's narrative was adapted for moral and theological instruction. It exemplifies Narsai's poetic style and the use of Syriac technical terms (qnoma, kyana) in theological discourse. The work also illuminates the reception of Job in late antique Christianity, linking suffering to ascetic practice and cosmic struggle.","timeline":[{"date":"Late 5th c.","event":"Narsai active at School of Nisibis; composition of memra on Job."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"6th–7th c.","event":"Manuscript transmission of Narsai's memre in East Syriac monasteries."},{"date":"Medieval period","event":"Continued liturgical use of the memra during Job's commemoration."},{"date":"Modern era","event":"Edition and English translation published without critical apparatus."}],"relations":[{"work":"On Job","relation":"Attributed to Narsai, part of his corpus of metrical homilies.","key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"},{"work":"Book of Job","relation":"Biblical source for the homily's exegesis.","key":"wikipedia:Book of Job","label":"Wikipedia: Book of Job","url":"https://en.wikipedia.org/wiki/Book_of_Job"},{"work":"School of Nisibis","relation":"Institutional context for Narsai's teaching and composition.","key":"wikipedia:School of Nisibis","label":"Wikipedia: School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis"},{"work":"East Syriac Rite","relation":"Liturgical tradition that used the memra.","key":"wikipedia:East Syriac Rite","label":"Wikipedia: East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite"}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for the work's composition."},{"key":"wikipedia:Book of Job","label":"Book of Job","url":"https://en.wikipedia.org/wiki/Book_of_Job","reason":"Biblical source of the homily."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition using the memra."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary context."},{"key":"ed:dsc-96","label":"DSC 96","url":"https://syriaccorpus.org/96","reason":"Edition used for the translation."}],"cautions":["Attribution to Narsai is based on manuscript tradition and stylistic analysis, not contemporary evidence.","The edition lacks a critical apparatus, so textual fluidity and scribal interventions cannot be assessed.","The English translation may obscure Syriac poetic parallelism and technical theological terms (e.g., qnoma, kyana).","The exact date of composition is uncertain; only a late fifth-century range is supported."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000461,"generated":"2026-11-15T02:18:31Z"},"checks":{"work":"dsc-96","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":91,"english_words":4636,"source_letters":15024,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memra) on Job, attributed to Narsai (d. ca. 503). It belongs to the genre of verse exegesis typical of the East Syriac tradition.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai’s activity is placed in the late 5th to early 6th century at the School of Nisibis. The dating of this memra rests on manuscript attribution and stylistic consistency with his corpus.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was used in East Syriac liturgical and educational settings, often read during the period of Job’s commemoration. Its inclusion in later manuscripts indicates continued use.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for manuscript variants. The reader cannot assess textual fluidity or scribal interventions from this edition alone.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English translation occasionally smooths over Syriac poetic parallelism and technical theological terms (e.g., qnoma, kyana). The reader should consult the Syriac for precision.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 16 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{"ed:dsc-96":{"label":"source edition: On Job","url":"https://syriaccorpus.org/96"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܐܝܼܘܿܒܼ ܙܲܕܿܝܼܩܵܐ\nܡܐܡܪܐ ܕܐܪܒܥܝܢ\nܥܲܠ ܐܝܼܘܿܒܼ ܙܲܕܿܝܼܩܵܐ\nܘܥܲܠ ܢܸܣܝܘܿܢܹ̈ܐ ܕܲܣܒܲܠ\n:ܠܝܘܼܬܼܪܵܢ ܐ̄̇ܢܵܫܵܐ ܪܫܲܡ̣ ܒܵܪܘܿܝܵܐ ܕܘܼܟܼܪܵܢ ܐ̄ܢܵܫܵܐ\nܕܲܒܼܥܘܼܗܕܵܢܵܐ ܕܟܹܐܢܹ̈ܐ ܕܲܢܨܲܚܘ ܢܚܲܟܸܿܡ ܐ̄ܢܵܫܵܐ ܀ :ܘܟܲܕܼ ܠܹܗ ܓܠܸܐ ܗ̄ܘ̣ܵܐ ܨܼܒܼܝܵܢ ܟܹܐܢܹ̈ܐ ܐܲܝܟ ܝܵ̇ܕܲܥ ܟܠ\nܠܵܐ ܨܒܼܵܐ ܢܟܲܣܸܐ ܥܘܼܬܼܪܵܐ ܕܟܲܢܸܫܘ ܒܝܲܕܼ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܪܫܲܡ̣ ܕܘܼܟܼܪܵܢܵܐ ܕܲܫܡܵܗܲܝ̈ܗܘܿܢ ܒܣܸܦܪܵܐ ܕܡܸܠܵܘ̈ܗܝ\nܘܐܲܝܟ ܗܲܕܿܝܼܠܹ̈݁ܐ ܕܪܲܫ ܒܐܝܼܕܲܝ̈ܗܘܿܢ ܐܘܼܪܚܵܐ ܠܚܲܝܹ̈ܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܛܲܒܼܥܹ̈ܐ ܩ̣ܒܲܥ ܒܲܟܼܬܼܵܒܼܵܘ̈ܗܝ ܫܸܡ ܢܲܨܝܼܚܹ̈ܐ\nܘܲܓܼܕܲܠ ܐܸܢܘܿܢ ܟܠܝܼܠܵܐ ܦܲܐܝܵܐ ܠܪܹܫ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܣܵܡ̣ ܥܲܡܠܲܝ̈ܗܘܿܢ ܐܲܝܟ ܫܲܬܸܐܣܬܼܵܐ ܒܣܸܦܪܹ݁ܐ ܕܡܸܠܵܘ̈ܗܝ\nܕܢܸܒܼܢܘܿܢ ܐ̄ܢܵܫܵܐ ܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܥܲܠ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܐܲܝܟ ܢܲܗܝܼܪܹ̈ܐ ܫܡܸܫܵܐ ܘܣܲܗܪܵܐ ܩ̣ܒܲܥ ܥܲܡܠܲܝ̈ܗܘܿܢ\nܕܲܒܼܕܸܠܩܲܝ̈ܗܘܿܢ ܢܚܵܘܘܿܢ ܢܘܗܪܵܐ ܠܢܲܦܫܵܐ ܟܣܝܼܬܼܵܐ ܀ :ܡܝܼ̈ܠܹܐ ܕܫܲܝܢܵܐ ܣܵܡ̣ ܒܲܟܼܬܼܵܒܼܵܘ̈ܗܝ ܫܸܡ ܙܲܕܿܝܼܩܹ̈ܐ\nܕܢܸܕܲܥ ܟܠܢܵܫ ܐܲܝܟܲܢ ܢܗܲܠܸܟ ܒܥܲܡܠܹ̈ܐ ܕܢܲܦܫܵܐ ܀ :ܗܘ̤ܵܘ ܡܲܚܙܝܼܬܼܵܐ ܒܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܠܥܲܝܢܲܝ̈ ܠܸܒܵܐ\nܕܢܸܡܪܘܿܩ ܟܠܢܵܫ ܣܲܢܝܼܘܼܬܼ ܬܲܦܫܹܗ ܒܝܲܕܼ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܠܵܘ ܩܘܼܠܵܣܹ̈ܐ ܓܕܲܠ ܒܼܵܘܿܝܵܐ ܠܟܹܐܢܹ̈ܐ ܕܪܲܚܡ̣ܘܼܗܝ\nܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܩ̣ܒܲܥ ܐܲܝܟ ܢܝܼܫܵܐ ܠܲܕܼܒܼܵܬܲܪܗܘܿܢ ܀ :ܒܗܘܿܢ ܚܵܐ̇ܲܪ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܚܵܫ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ\nܘܲܒܼܚܘܼܡܣܵܢܗܘܿܢ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܒܵܠ̇ܥܝܼܢ ܗ̄ܘ̣ܵܘ ܀","english":"On Job the Righteous\n\nA Memra of Forty\n\nOn Job the Righteous\n\nAnd on the Trials He Endured\n\nThe Creator inscribed a memorial of man in the book of life, that the wise man might learn from the sufferings of the righteous who triumphed. And when the will of the righteous was revealed to him, like the All-Knowing, he did not wish to conceal the wealth of their toil by the labor of their hands. He inscribed a memorial of their names in the book of his words, and like torches he set in their hands a path to life. In the likeness of types he fixed in his writings the name of the victorious, and he wove a beautiful crown for the head of victory. He placed their toil as a foundation in the book of his words, that man might seek the ways of their conduct through their labor. Like luminaries, the sun and the moon, he fixed their toil, that through their radiance they might show light to the hidden soul. He placed in his writings the name of the righteous as a model for the age, that everyone might know how to walk in the labors of the soul. They were a demonstration in their conduct to the eyes of the heart, that everyone might find the help of his soul through their labor. He did not build praises of the air for the righteous who loved him; he fixed their conduct as a sign for their posterity. He looked upon them when they were afflicted in the pains of the body, and in their violence he was revealed when they were swallowed up.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܕܐܪܒܥܝܢ","severity":"info","text":"The phrase 'A Memra of Forty' likely indicates the work is the fortieth memra (discourse) in a larger collection by Narsai, though the exact corpus is not specified.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܿܝܼܩܵܐ","severity":"info","text":"The term 'zaddiqā' (righteous) is a key Syriac designation for a saintly figure, often used in the context of Job as a model of patience and virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܣܸܦܪܵܐ ܕܡܸܠܵܘ̈ܗܝ","severity":"info","text":"The phrase 'book of his words' may allude to the Book of Job in the Old Testament, where Job's trials are recorded as a divine lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The 'righteous' (kēnē) here likely refers to biblical figures like Job, whose sufferings are interpreted typologically in Syriac exegesis as prefiguring Christ or as moral exemplars.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܡܸܫܵܐ ܘܣܲܗܪܵܐ","severity":"info","text":"The comparison of the righteous to 'the sun and the moon' as luminaries is a common Syriac trope for saints who illuminate the path for others, paralleling Narsai's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܸܣܝܘܿܢܹ̈ܐ","severity":"info","text":"The 'trials' (tesyōnē) endured by Job are a central theme in Syriac reception, often linked to ascetic practice and theodicy, as seen in Narsai's emphasis on suffering as a path to victory.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܐܡܪܐ ܕܐܪܒܥܝܢ' could be interpreted as a title or a numerical marker; the reading taken is that it denotes the fortieth memra in a series.","The identity of 'the Creator' (ܒܵܪܘܿܝܵܐ) is ambiguous—whether God or a human author; the reading taken is that it refers to God as the inscriber of the book of life."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܚܲܝܠܹܗ ܚܲܝܸܠ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܒܐܵܓܼܘܿܢܲܝ̈ܗܘܿܢ\nܘܲܒܼܥܘܼܕܼܪܵܢܹܗ ܫܩܲܠ̣ܘ ܙܵܟܼܘܼܬܼܵܐ ܒܬܲܟܼܬܿܘܼܫܲܝ̈ܗܘܿܢ ܀ :ܠܵܘ ܥܲܡ ܒܸܣܪܵܐ ܥܒ݂ܲܕܼܘ ܬܲܟܼܬܿܘܼܫܵܐ ܒܸܣܪ݁ܵܢܵܝܹܐ\nܥܲܡ ܪܹܫ ܐܵܐܲܪ ܢܚܸܬܼܘ ܠܐܵܓܼܘܿܢܵܐ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܵܬܐ ܀ :ܟܬ݂ܲܒܼ ܒܵܪܘܿܝܵܐ ܢܸܨܚܵܢܲܝ̈ܗܘܿܢ ܘܣܵܡ̣ ܒܹܝܬܼ ܐܲܪ̈ܟܹܐ\nܕܢܹܐܠܲܦ ܟܠܢܵܫ ܥܲܠ ܬܲܟܼܬܿܘܼܫܵܐ ܕܒܸܣܪܵܐ ܘܪܘܼܚܵܐ ܀ :ܒܗܵܢ ܬܲܟܼܬܿܘܼܫܵܐ ܕܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܢܨܲܚ ܐܵܦ ܐܝܼܘܿܒܼ\nܘܠܵܐ ܟܹ̇ܠܩܲܪܨܵܐ ܙܟܼܵܐ ܒܐܵܓܼܘܿܢܵܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܹܗ ܀ :ܘܕܲܙܟܼܵܐ ܒܸܣܪܵܐ ܠܪܹܫܵܐ ܕܐܵܐܲܪ ܘܚܵܒܼ ܪܘܼܚܵܢܵܐ\nܪܫܲܡ̣ ܒܵܘܿܝܵܐ ܙܵܟܼܘܼܬܼ ܐ̄ܢܵܫܵܐ ܘܚܵܘܒܲܬܼ ܫܹܐܕܹ̈ܐ ܀ :ܟܬ݂ܲܒܼ ܕܘܼܟܼܪܵܢܹܗ ܕܐܝܼܘܿܒܼ ܟܹܐܢܵܐ ܒܲܣܦܲܪ ܡܸܠܵܘ̈ܗܝ\nܘܲܩܪ̣ܵܝܗܝ ܓܲܒܼܪܵܐ ܕܢܹܐܠܲܦ ܟܠܢܵܫ ܕܦܲܓܼܪܵܢܵܝܵܐ ܗ̄ܘ̣ ܀ :ܐܵܘܕܼܵܥ ܐܲܢܼܪܹܗ ܘܚܵܘܝܼ ܥܲܡܹܗ ܕܐܲܕܼܘܿܡܵܝܵܐ ܗ̄ܘ̣\nܕܢܸܕܲܥ ܟܠܢܵܫ ܕܥܲܦܪܵܢܵܝܵܐ ܗ̄ܘ̣ ܓܒܼܝܼܠ ܡ̣ܢ ܐܲܪܥܵܐ ܀ :ܬܢܵܐ̣ ܕܘܼܒܵܪ̈ܵܘܗܝ ܕܬܲܡܝܼܡ ܘܲܬܼܪܝܼܨ ܘܟܹܐܝܢ ܘܲܡܫܲܡܠܲܝ\nܘܡܲܣܓܸܿܐ ܡܝܲܩܲܪ ܡܸܠܲܬܼ ܡ̇ܪܹܗ ܒܫܲܦܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܥܗ݂ܲܕܼ ܩܸܢܝܵܢܵܘ̈ܗܝ ܘܪܲܒܿܘܼܬܼ ܥܘܼܬܼܪܹܗ ܕܟܲܗܝܼܢ ܒܐܲܪܥܵܐ\nܘܠܵܐ ܐܸܬܼܦܲܟܲܪ ܒܝܲܕܼ ܩܸܢܝܵܢܵܘ̈ܗܝ ܒܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܀ :ܚܵܘܝܼ ܟܠܝܼܠܹ̈ܐ ܦܐܲܝ̈ܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܒܡܸܢܝܵܢ ܥܸܣܪܵܐ\nܘܠܵܐ ܦܲܟܲܗܬܹܗ ܪܸܚܡܲܬܼ ܝܲܠܕܵܘ̈ܗܝ ܠܚܘܼܒܵܐ ܕܡ̇ܪܹܗ ܀ :ܩܲܠܸܣ ܘܐܵܘܪܸܒܼ ܠܲܚܦܝܼܛܘܼܬܹܗ ܕܲܠܘܵܬܼ ܝܼܠܕܵܘ̈ܗܝ\nܕܲܒܼܝܲܕܼ ܕܸܒܼܚܹ̈ܐ ܡܚܲܣܸܐ ܟܠܢܵܫ ܕܕܲܠܡܵܐ ܐܲܣܟܸܿܠܘ ܀ :ܐܲܥ̣ܠ ܫܲܪܒܵܐ ܕܪܸܚܡܲܬܼ ܟܹܐܢܹ̈ܐ ܒܥܸܠܬܼ ܐܝܼܘܿܒܼ\nܕܐܸܬܹ̇ܝܢ ܟܠܫܵܥ ܠܲܡܨܲܠܵܝܘܼ ܒܲܬܼܪܵܗ ܟܹܐܢܵܐ ܀","english":"His strength strengthened the thoughts of his limbs in their contests,\nand through his endurance they gained victory in their struggles. Not with the flesh did they wage the struggle, fleshly ones,\nbut with the head of the air; they descended to the contest with the tremors of souls. The Creator inscribed their triumphs and placed them in the archives,\nthat everyone might learn about the struggle of flesh and spirit. In this struggle with spiritual beings, Job also triumphed,\nand the slanderer did not conquer through his violence in the contest. And that the flesh conquered the head of the air and vanquished the spirit,\nthe Creator recorded the victory of man and the guilt of demons. He wrote the memorial of Job, the righteous one, in the book of words,\nand called him a man from whom everyone might learn that he is corporeal. He made known his land and showed his people that he was an Edomite,\nso that everyone might know that he was an earthly one, formed from the earth. He recounted the ways of the perfect one, upright and righteous and complete,\nand increased the honor of the word of his Lord with the simplicity of soul. He remembered his possessions and the abundance of his wealth, which was abundant on earth,\nand he was not disgraced by his possessions in the lands. He showed the excellent crowns of his ten children,\nand the love of his Lord did not diminish the affection for his children. He praised and magnified his humility towards his children,\nso that through sacrifices he might cover everyone lest they err. He introduced the lineage of the love of the righteous through the cause of Job,\nwho came at all times to pray after her, the righteous one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫ ܐܵܐܲܪ","severity":"info","text":"The phrase 'head of the air' (rēš āʾar) likely denotes the chief of the aerial demons, a concept found in Syriac demonology. Narsai contrasts this with the 'flesh' (besrā) to frame Job's struggle as cosmic.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒ","severity":"info","text":"The passage echoes Job 1–2, where Job's wealth, children, and Edomite origin are noted. Narsai's 'ten children' (ܥܸܣܪܵܐ ܒܢܵܘ̈ܗܝ) reflects the Septuagint tradition (Job 42:13 LXX) rather than the MT's seven sons and three daughters.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܕܘܿܡܵܝܵܐ","severity":"info","text":"Narsai identifies Job as an Edomite (ʾadōmāyā), following the LXX and early Syriac tradition (cf. Job 1:1 LXX: 'in the land of Ausitis'). This contrasts with later Jewish and Christian identifications of Job as a non-Edomite.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܬ݂ܲܒ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The repeated phrase 'The Creator inscribed' (kṯaḇ bārōyā) frames the passage as a divine record, structuring the narrative as a series of archival entries. This rhetorical device emphasizes Job's exemplary role.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܲܟܼܬܿܘܼܫܵܐ","severity":"info","text":"Narsai's 'struggle' (taktūšā) between flesh and spirit reflects the ascetic theology of the Church of the East, where Job is a model for the monastic contest against demonic forces. This aligns with Narsai's homiletic context.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'head of the air' (rēš āʾar) may also be read as a reference to the chief of the aerial spirits in Syriac cosmology, but the exact referent is not specified.","The identity of 'her' (ܒܲܬܼܪܵܗ) in the final line is ambiguous; it likely refers to Job's wife or a personified 'righteous one' (ܟܹܐܢܵܐ), but the text does not clarify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܗܘ̤ܵܐ ܠܲܡ ܝܵܘܡ̇ܐ ܐܲܝܟ ܕܲܡܥܵܕܼܝܢ ܒܢܲܝ̈ ܐܹܠܘܿܗܝܼܡ\nܘܐܸܬܼܵܘ ܠܲܡܩܵܡ ܕܼܵܡ ܐܲܠܵܗܵܐ ܒܫܲܦܝܘܼܬܼ ܢܲܦܫܫܵܐ ܀ :ܐܲܥܸܠ ܫܲܪܒܵܐ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ ܕܥܲܡܗܘܿܢ ܐܸܬܼܵܐ\nܘܩܵܡ̣ ܒܲܝܢܵܬܼܗܘܿܢ ܩܕܼܵܡ ܐܲܠܵܗܵܐ ܠܵܘ ܕܲܢܨܲܠܸܐ ܀ :ܬܪܹܝܢ ܛܘܼܝܵܒܼܝܼ̈ܢ ܕܲܬܼܪܹܝܢ ܓܲܒܼܝܼ̈ܢ ܓܠ̣ܵܐ ܒܵܪܘܿܝܵܐ\nܨܸܒܼܝܵܢ ܟܹܐܢܵܐ ܘܪܸܓܲܬܼ ܒܝܼܫܵܐ ܕܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ ܀ :ܠܵܘ ܒܲܟܼܝܵܢܵܐ ܘܠܵܘ ܒܲܚܙܵܬܼܵܐ ܐܸܡܲ݁ܪ ܕܐܸܬܼܵܘ\nܠܵܐ ܓܹܝܪ ܡܲܨܝܵܐ ܥܒܼܝܹ̈ܐ ܕܢܸܚܙܘܿܢ ܠܲܟܼܣܸܐ ܡ̣ܢ ܟܠ ܀ :ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ ܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ ܕܟܹܐܢܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܚܦܝܼܛܝܼܢ ܟܠܫܵܥ ܠܲܬܼܪܲܥ ܪܵܡ̇ܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܟܲܣܝܵܐ ܚܵܙܹ̇ܝܢ ܟܹܐܢܹ̈ܐ ܒܝܲܕܼ ܗܵܝ̇ ܕܐܵܬܹܿܝܢ\nܘܠܵܐ ܣܵܛܵܢܵܐ ܡܨܸܐ ܕܲܢܡܲܠܸܠ ܥܲܡ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܘܐܸܢ ܙܲܕܿܝܼܩܹ̈ܐ ܚܵܙܹ̇ܝܢ ܠܟܲܣܝܵܐ ܒܫܲܦܝܘܼܬܼ ܢܲܦܫܵܐ\nܐܲܝܟܲܢ ܡܲܨܝܵܐ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ ܢܚܘܼܪ ܒܐܲܠܵܗܵܐ . :ܡ̇ܕܹܝܢ ܙܵܕܹܩ ܕܠܵܘ ܐܲܝܟ ܫܸܡܥܵܐ ܢܨܘܼܪ ܣܘܼܟܵܠܵܐ\nܠܕܲܠܓܼܵܘ ܢܸܒܼܨܸܐ ܘܠܵܐ ܢܸܬܿܬܲܩܲܠ ܒܒܲܪ݁ܵܝܵܬܼܵܐ . :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܸܡܲ݁ܪ ܕܐܸܬܼܵܘ ܒܢܲܝ̈ ܙܲܕܿܝܼܩܵܐ\nܠܡܸܦܪܲܥ ܢܸܕܼܪܵܐ ܕܫܲܦܝܘܼܬܼ ܢܲܦܫܵܐ ܠܗܵܘ̇ ܚܵܙܹ̇ܐ ܟܠ ܀ :ܒܝܼܫܵܐ ܐܸܬܼܵܐ ܕܢܹܐܟܼܘܿܠ ܩܲܪܨܵܐ ܕܐܝܼܘܿܒܼ ܟܹܐܢܵܐ\nܠܵܘ ܕܲܢܩܲܪܸܒܼ ܕܸܒܼܚܹ̈ܐ ܕܚܘܼܒܵܐ ܐܲܝܟ ܙܲܕܿܝܼܩܹ̈ܐ ܀ :ܠܚܘܼܫܵܒܼ ܢܸܟܼܠܹܗ ܨܒܼܵܐ ܕܲܢܦܲܪܣܸܐ ܒܥܸܠܬܹܗ ܕܐܝܼܘܿܒܼ\nܟܲܕܼ ܡܲܠܸܦ ܠܲܢ ܕܗܵܢܵܘ̇ ܗܸܪܓܹܿܗ ܕܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ ܀ :ܪܲܒܿܘܼܬܼ ܥܘܼܬܼܪܹܗ ܕܐܝܼܘܿܒܼ ܟܹܐܢܵܐ ܚܙ̣ܵܐ ܣܵܩܘܿܪܵܐ\nܘܕܲܠܚܹܗ ܚܣܵܡܵܐ ܕܲܠܡܵܢ ܟܲܗܝܼܢ ܘܢܵܨܲ̇ܚ ܒܐܲܪܥܵܐ ܀","english":"He came to the days as is his custom among the sons of Elohim, and he came to stand in the blood of God in the simplicity of the soul. He brought the accusation of the slanderer against his people, and he stood in their midst before God, not to pray. The Creator revealed two answers of two parties: the will of the just and the desire of the evil against the just. Not in lamentation and not in supplication did he say that he came, for the thick ones are not able to see the hidden from all. He desired to examine the thoughts of the just and the evil, because of what they are always hastening to the high threshold. The just were not able to see the hidden by means of that which comes, and the adversary was not able to speak with the essence. And if the just see the hidden in the simplicity of the soul, how can the slanderer look upon God? How is it right that not like hearing should the understanding be formed, to be diminished within and not be balanced by externals? By this he said that he came among the just to repay the debt of the simplicity of the soul to the one who sees all. The evil one came as the slanderer of Job the just, not to offer sacrifices of love like the just. He desired to spread out his entire thought concerning the cause of Job, while teaching us that this is his meditation against the just. The slanderer saw the abundance of the wealth of Job the just, and the loss of his mind that he might become weak and triumph over the earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The Syriac term ܐܵܟܹ̇ܠܩܲܪܨܵܐ (ʾāḵel qarṣā) literally 'eater of the piece' or 'accuser', is the standard Syriac rendering of the Greek diabolos, 'slanderer' or 'devil'. Narsai uses it here to personify the adversarial role in Job's trials.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܲܝ̈ ܐܹܠܘܿܗܝܼܡ","severity":"info","text":"The phrase 'among the sons of Elohim' echoes the prologue of the Book of Job (Job 1:6), where the 'sons of God' (bənê hā-ʾĕlōhîm) appear in the heavenly court. Narsai adapts the Hebrew divine name ʾĕlōhîm directly into Syriac.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܼܵܡ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'the blood of God' (dmā ʾalāhā) is unusual and likely refers to the sacrificial or covenantal imagery of Christ's blood, reinterpreted in a typological sense. Narsai may be drawing on a liturgical or exegetical tradition linking Job's suffering to Christ's passion.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܛܘܼܝܵܒܼܝܼ̈ܢ ܕܲܬܼܪܹܝܢ ܓܲܒܼܝܼ̈ܢ","severity":"info","text":"Narsai introduces a bipartite structure: 'two answers of two parties' (trēn ṭūyābē da-trēn gabbē). This frames the ensuing narrative as a dialectical contest between the just and the evil, a common homiletic device in Syriac verse homilies.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܚܹܗ ܚܣܵܡܵܐ","severity":"caution","text":"The phrase 'the loss of his mind' (dalḥēh ḥsāmā) is ambiguous: it could mean Job's mental distress or a deliberate loss of composure. The English draft interprets it as 'loss of his mind', but the Syriac may also connote a strategic feigning of weakness.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"Narsai's portrayal of Job as a model of 'simplicity of the soul' (šapyūt napšā) reflects a broader East Syriac ascetical reception, where Job is seen as a type of the righteous sufferer whose inner purity enables him to withstand diabolical accusation.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the blood of God' (dmā ʾalāhā) is ambiguous: it may refer to Christ's blood, a sacrificial metaphor, or a textual corruption. The reading taken is a typological reference to Christ's passion.","The clause 'the loss of his mind' (dalḥēh ḥsāmā) is ambiguous: it could denote mental collapse or a deliberate strategy. The reading taken is mental distress."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܫܸܡ ܕܘܼܒܵܪ̈ܵܘܗܝ ܕܬܲܡܝܼܡ ܘܲܬܼܪܝܼܨ ܫܡ݂ܲܥ ܚܲܣܵܡܵܐ\nܘܙܲܩܬ݂ܲܘܼܗܝ ܩܵܠܹ̈ܐ ܕܟܼܠܢܵܫ ܬܵܢܹ̇ܐ ܥܲܡܠܵܘ̈ܗܝ ܕܐܝܼܘܿܒܼ ܀ :ܒܩܵܠ ܒܵܪܘܿܝܵܐ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ ܐܵܟܹ̇ܠܩܲܪܨܵܐ\nܕܡܲܟܼܪܸܙ ܟܠܫܵܥ ܥܲܠ ܟܹܐܢܘܼܬܹܗ ܘܬܲܡܝܼܡܘܼܬܹܗ ܀ :ܛܸܒܵܐ ܕܥܲܡܠܵܘ̈ܗܝ ܘܲܕܼܙܸܕܼܩܵܬܹ̈ܗ ܦܪ݂ܲܚ ܒܲܒܼܪܝܼܬܼܵܐ\nܘܒܲܕܼܡܘܼܬܼ ܓܹܐܪܹ̈ܐ ܒܠܲܥ̣ ܒܲܚܣܵܐ ܒܫܲܦܝܼܪ̈ܵܬܹܗ ܀ :ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܵܐ ܫܵܓܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܗܵܘ̇ ܚܲܣܵܡܵܐ\nܕܡ̇ܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܥܲܡ ܩܸܢܝܵܢܹ̈ܐ ܐܵܦ ܕܘܼܒܵܪܹ̈ܐ ܀ :ܒܢܘܼܪܵܐ ܕܚܸܡܬܼܵܐ ܡܸܬܼܓܵܘܙܲܠ ܗ̄ܘ̣ܵܐ ܐܸܟܹ̇ܠ ܩܲܪܨܵܐ\nܕܒܲܐܝܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܢܼܟܼܠܹܗ ܟܲܣܝܵܐ ܀ :ܗܘ̤ ܥܲܡ ܢܲܦܫܹܗ ܐܸܣ݂ܲܪ ܐ̄ܪܵܙܵܐ ܘܪܲܟܸܿܒܼ ܬܸܢܘܲܝ\nܕܡܹܐܟܲܠܩܲܪܨܵܐ ܡܨܸܐ ܕܢܨܲܚܸܐ ܥܲܡܠܵܘ̈ܗܝ ܕܐܝܼܘܿܒܼ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܸܡ݂ܲܪ ܕܐܸܬܼܵܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ\nܕܢܹܐܟܼܘܿܠ ܩܲܪ̈ܨܵܘܗܝ ܕܟܹܐܢܵܐ ܐܝܼܘܿܒܼ ܕܠܵܘ ܙܲܕܿܝܼܩܵܐ ܗ̄ܘ̣ ܀ :ܗܘ̤ ܥܲܡ ܢܲܦܫܹܗ ܠܵܘ ܥܲܡ ܟܲܣܝܵܐ ܡܲܠܸܠ ܘܐܸܡ݂ܲܪ\nܕܚܸܕܼܪܹܬܼ ܒܐܲܪܥܵܐ ܘܦܸܪܣܹ̇ܬܼ ܢܸܫܒܲܝ̈ ܠܲܡܨܵܕ ܐ̄ܢܵܫܵܐ ܀ :ܐܝܼܘܿܒܼ ܒܲܠܚܘܿܕܼ ܦܲܣܸܩ ܢܸܫܒܲܝ̈ ܘܬܲܒܲܪ ܦܲܚܲܝܝ̈\nܘܠܵܐ ܐܸܬܼܥܲܪܩܲܠ ܒܲܡܨܸܝ̈ܕܼܵܬܼܵܐ ܘܩܸܛܪ̈ܲܝ ܥܵܘ̣ܠܵܐ ܀ :ܟܲܗܝܼܢ ܒܐܲܪܥܵܐ ܘܲܚܠܝܼܡ ܓܘܼܫܡܹܗ ܘܚܝܼܨ ܪܸܥܝܵܢܹܗ\nܘܢܵܨ̇ܲܚ ܛܸܒܵܐ ܕܫܲܦܝܼܪ݁ܵܬܹܗ ܒܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ ܀ :ܕܐܸܩܪܘܿܒܼ ܘܐܸܒܼܩܹܝܘܗܝ ܠܵܐ ܡܲܦܸܣ ܠܝܼ ܪܸܡܙܹܗ ܕܡ̇ܪܹܗ\nܕܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܠܒܼܝܼܫ ܘܲܡܙܲܝܲܢ ܒܝܹܚܠ ܥܘܼܕܼܪܵܢܹܗ ܀ :ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܟܠ̣ܵܢܝ ܡ̣ܢ ܨܹܐܕܼܵܘܗܝ ܕܐܲܩܪܸܒܼ ܥܲܡܹܗ\nܘܐܸܠܘܼܠܵܐ ܗܘ̤ ܟܒܲܪ ܐܲܝܟ ܟܠܢܵܫ ܚܵܣܹ̇ܝܢ ܗ̄ܘܹ̇ܝܬܼ ܠܹܗ ܀","english":"the name of his deeds, the perfect and upright one, heard the accuser,\nand his accusations, the voices of the slanderer, came to bear the labors of Job. With the voice of the Creator, the slanderer was being proclaimed,\nwho at all times proclaims his righteousness and perfection. The good of his labors and his alms flew through creation,\nand like arrows they pierced the envious one with his beauties. The error of wrath was stirring for him, that accuser,\nthat he might know what this is, that with the little ones there are also manners. In the fire of anger, the slanderer was being consumed,\nthat by the power of the destitute he might bring to light all that was hidden. He, with himself, bound a secret and mounted a chariot,\nthat the slanderer might be able to conquer the labors of Job. With this chariot, he said that he came before God,\nthat the slanderer of the righteous Job, who is not a just man, might be. He, with himself, not with the hidden one, spoke and said,\n\"I have gone around the earth and spread nets to catch a man.\" Job alone broke the nets and shattered the snares,\nand was not ensnared in the traps and knots of iniquity. He was strong on the earth, and his body was firm, and his mind was resolute,\nand the good of his beauties triumphed in the four directions. \"I have approached and tested him; he does not persuade me by the sign of his master,\nthat like an athlete he is clothed and armed with the power of his help.\" The power of the Creator stood aside from his side, from the side of the one who approached him,\nand if not for him, he would have long ago, like every man, been hidden from him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The Syriac term ܚܲܣܵܡܵܐ (ḥassāmā) is rendered 'accuser' and corresponds to the figure of Satan as the adversary in the prologue of Job. Narsai uses it interchangeably with ܐܵܟܹܠܩܲܪܨܵܐ (ʾāḵelqarṣā, 'slanderer') to emphasize the accusatory role.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"The passage echoes Job 1–2, where Satan tests Job's righteousness. The imagery of nets and snares (ܢܸܫܒܲܝ̈, ܦܲܚܲܝ̈) recalls the adversary's attempts to ensnare Job, while Job's firmness mirrors the biblical portrayal of his steadfastness.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܸܢܘܲܝ","severity":"info","text":"The 'chariot' (ܬܸܢܘܲܝ) is a metaphor for the slanderer's strategy or vehicle of accusation. In Syriac homiletic tradition, such imagery often conveys the adversarial approach in the heavenly court, drawing on apocalyptic and polemical motifs.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܸܡ݂ܲܪ","severity":"info","text":"The phrase 'With this chariot, he said' marks a shift from narrative description to direct speech, introducing the slanderer's boast before God. This structural cue distinguishes the homily's dramatic reenactment from the surrounding exposition.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The comparison of Job to an athlete (ܐܲܬܼܠܹܝܛܵܐ) parallels the Pauline metaphor of the Christian as a contestant in the arena (1 Cor 9:24–27). Narsai adapts this to Job's spiritual combat, a common theme in Syriac exegesis.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܠܘܼܠܵܐ ܗܘ̤ ܟܒܲܪ ܐܲܝܟ ܟܠܢܵܫ ܚܵܣܹ̇ܝܢ ܗ̄ܘܹ̇ܝܬܼ ܠܹܗ","severity":"caution","text":"The final clause is ambiguous: 'and if not for him, he would have long ago, like every man, been hidden from him.' The referent of 'him' is unclear—possibly the Creator or Job. The translation assumes the Creator's power shielded Job, but the syntax allows alternative readings.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause's pronominal references are ambiguous: 'him' could refer to the Creator, Job, or the slanderer. The reading taken follows the English draft, but the Syriac allows multiple interpretations.","The phrase 'with the little ones there are also manners' (ܕܥܲܡ ܩܸܢܝܵܢܹ̈ܐ ܐܵܦ ܕܘܼܒܵܪܹ̈ܐ) is obscure; it may mean that even the lowly have customs, or that Job's behavior among the humble is notable."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܡܲܢ ܕܹܝܢ ܝܲܗ̣̄ܒܼ ܠܝܼ ܐܲܬܼܪܵܐ ܕܐܸܡܚܹܝܘܗܝ ܒܝܲܕܼ ܩܸܢܝܵܢܵܘ̈ܗܝ\nܘܢܹܐܠܲܦ ܟܠܢܵܫ ܕܡ̣ܢ ܡ̇ܝܘܿܬܹ̈ܐ ܗ̄ܘ̣ ܠܒܼܝܼܫܲܝ̈ ܚܲܫܹ̈ܐ ܀ :ܒܟܲܗܝܼܢܘܼܬܹܗ ܚܠܝܼܡ ܪܸܥܝܵܢܹܗ ܥܲܡ ܗܲܕܵܡ̇ܘ̈ܗܝ\nܘܐܸܠܘܼ ܐܸܬܿܬܿܥܝܼܩ ܩܸܢܝܵܢܵܘ̈ܗܝ ܡܸܬܼܪܲܦܸܐ ܗ̄ܘ̣ܵܐ ܀ :ܠܵܐ ܡܲܟܸܿܟܼܬܹܗ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܘܚܲܣܝܼܪܘܼܬܼܵܐ\nܘܡܸܛܠ ܗܵܕܹܐ ܠܵܐ ܡܸܬܿܬܲܩܲܠ ܒܪܘܼܛܵܢ ܡܸܠܵܘ̈ܗܝ ܀ :ܠܵܐ ܚ̣ܛܲܦ ܡܸܢܹܗ ܡ̇ܘܬܵܐ ܝܲܥܢܵܐ ܓܸܙܪܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܐܸܠܘ̣ ܬܲܒܿܪܹܗ ܐܸܒܼܠܵܐ ܕܝܲܠܕܵܘ̈ܗܝ ܒ̣ܛܸ݂ܢ ܨܘܿܚ̈ܝܵܬܼܵܐ ܀ :ܒܟܲܗܝܼܢܘܼܬܼܵܐ ܡܩܲܛܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܝܼܫܵܐ ܠܐܝܼܘܿܒܼ\nܕܥܘܼܬܼܪܹܗ ܓܕ݂ܲܠ ܠܹܗ ܟܠܝܼܠ ܢܸܨܚܵܢܹ̈ܐ ܘܠܵܘ ܨܼܒܼܝܵܢܹܗ ܀ :ܠܢܸܟܼܠܹ̈ܐ ܕܪܲܟܸܿܒܼ ܥܲܠ ܙܲܕܿܝܼܩܵܐ ܓܠ̣ܵܐ ܒܵܪܘܿܝܵܐ\nܒܝܲܕܼ ܗܵܝ̇ ܕܐܲܟܼܬܸܿܒܼ ܕܲܡܫܲܐܸܠ ܠܹܗ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܠܵܘ ܒܵܪܘܿܝܵܐ ܫܲܐܸܠ ܠܒܼܝܼܫܵܐ ܕܢܹܐܠܲܦ ܐܘܼܪܚܹܗ\nܘܠܵܐ ܡ̇ܪܘܿܕܼܵܐ ܚܙ̣ܵܐ ܐܵܘ ܡܲܠܸܠ ܥܲܡ ܝܵ̇ܕܲܥ ܟܠ ܀ :ܒܗܵܠܹܝܢ ܩܵܠܹ̈ܐ ܡܥܵܕܼ ܒܵܪܘܿܝܵܐ ܠܡܸܬܼܚܲܫܵܚܘܼ\nܘܲܠܬܼܘܼܩܵܢܵܘ̈ܗܝ ܡܫܲܐܸܠ ܟܠܫܵܥ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܫܲܐܸܠ ܠܐܵܕܷܼܵܡ ܕܐܲܝܵܟܵܐ ܐ̄ܢܬܿ ܐܵܕܸܵܡ ܟܲܕܼ ܚܵܙܹ̇ܐ ܠܹܗ\nܘܫܲܐܸܠ ܠܩܵܐܹܝܢ ܕܐܲܝܟܵܘ ܐܲܚܘܼܟ ܘܝ̇ܵܕܲܥ ܕܐܲܝܟܵܘ ܀ :ܐܲܫܡܲܥ ܩܵܠܵܐ ܒܪܘܼܓܼܙܵܐ ܕܵܣܕܼܘܿܡ ܕܐܸܚܘܿܬܼ ܐܸܚܙܸܐ\nܕܐܸܢ ܐܲܝܟ ܛܸܒܵܐ ܕܐܸܬܼܵܐ ܨܹܐܕܲܝ ܥܒ݂ܲܕܼܘ ܐܵܘ ܫܲܡܠܝܼܘ ܀ :ܗܵܪܟܵܐ ܠܒܼܝܼܫܵܐ ܕܡ̣ܢ ܐܲܝܡܸܟܸܵܐ ܫܲܐܸܠ ܕܐܸܬܿܝܬܿ\nܟܲܕܼ ܡܲܠܸܦ ܠܲܢ ܕܒܲܐܪܥܵܐ ܚܵ̇ܕܲܪ ܘܡܲܛܥܸܐ ܠܐ̄ܢܵܫܵܐ ܀ :ܒܝܲܕܼ ܫܘܼܐܸܠܲܐ ܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ ܢܸܟܼܠܹܗ ܕܒܼܝܼܫܵܐ\nܕܡܹܐܟܲܠ ܩܲܪܨܵܐ ܡܪܲܟܸܿܒܼ ܟܠܫܵܥ ܥܲܠ ܙܲܕܿܝܼܩܹ̈ܐ ܀","english":"The name of his deeds, the perfect and upright one, heard the accuser, and his accusations, the voices of the slanderer, came to bear the labors of Job. With the voice of the Creator, the slanderer was being proclaimed, and he gave me the place to strike him with his afflictions. And he learned every battle that from the dead he was to the wearers of sufferings. In his strength, his mind was firm with his limbs, and if his afflictions were pressed, he would have been healed. His poverty and destitution did not humble him, and because of this, his words were not shaken by the tumult. Death did not snatch from him the portion of the decree of man, and if it had broken him, the mourning for his children would have turned to joys. In strength, the evil one was accusing Job, that his wealth wove for him a crown of victories, not his will. To the calumnies that he mounts against the righteous, the Creator revealed, by means of that which he writes, that he questions him as if he does not know. Not the Creator asks the evil one about his way, and the rebel did not see or speak with the Knower of All. In these voices, the Creator prepares for his testing, and to his questions he asks every hour as if he does not know. He asks Adam, \"Where is Adam?\" when he sees him, and he asks Cain, \"Where is your brother?\" and he knows where. He makes a voice heard in the anger of Sodom, that he might see the sisters, whether they did or completed a good deed that came to them. Here, the evil one asks from whence he came, while he teaches us that he wanders the earth and leads man astray. By means of questioning, he wishes to examine the calumny of the evil one, that he who eats the slander mounts every hour against the righteous.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܢ ܕܹܝܢ ܝܲܗ̣̄ܒܼ ܠܝܼ ܐܲܬܼܪܵܐ ܕܐܸܡܚܹܝܘܗܝ ܒܝܲܕܼ ܩܸܢܝܵܢܵܘ̈ܗܝ","severity":"info","text":"The first-person pronoun 'he gave me' is ambiguous; it likely represents the slanderer speaking, claiming the Creator gave him leave to strike Job with afflictions.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܲܐܸܠ ܠܐܵܕܷܼܵܡ ܕܐܲܝܵܟܵܐ ܐ̄ܢܬܿ ܐܵܕܸܵܡ","severity":"info","text":"Echoes Genesis 3:9, where God asks Adam 'Where are you?' after the Fall, and Genesis 4:9, where God asks Cain 'Where is your brother?'.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܵܣܕܼܘܿܡ ܕܐܸܚܘܿܬܼ ܐܸܚܙܸܐ","severity":"info","text":"Refers to the destruction of Sodom (Genesis 19) and the testing of its inhabitants by angels; Narsai uses this as a parallel to God's testing of Job.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܼܝܼܫܵܐ","severity":"info","text":"The term 'evil one' (bīšā) is a standard Syriac designation for Satan, used throughout Narsai's homily to personify the accuser.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ܠܒܼܝܼܫܵܐ ܕܡ̣ܢ ܐܲܝܡܸܟܸܵܐ ܫܲܐܸܠ","severity":"info","text":"The passage shifts from narrative of Job's trials to a didactic reflection on God's questioning of Satan, mirroring the homiletic style of Narsai.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܡ̇ܪܘܿܕܼܵܐ ܚܙ̣ܵܐ ܐܵܘ ܡܲܠܸܠ ܥܲܡ ܝܵ̇ܕܲܥ ܟܠ","severity":"caution","text":"The phrase 'the rebel did not see or speak with the Knower of All' is ambiguous: it may mean Satan never directly confronted God, or that the rebel (Satan) never truly understood God's omniscience.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The first-person pronoun in 'he gave me' could be the slanderer or the poet; the reading takes it as the slanderer.","The phrase 'the rebel did not see or speak with the Knower of All' is ambiguous between a literal and theological sense."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܗܵܐ ܣܵܡ̣ܬܿ ܠܸܒܵܟ ܥܲܠ ܥܲܒܼܕܿܝ ܐܝܼܘܿܒܼ ܓܠ̣ܵܝܗܝ ܚܘܼܫܵܒܹܗ:\nܕܠܲܝܬܿ ܐܲܟܼܘܵܬܹܗ ܕܬܲܡܝܼܡ ܘܲܬܼܪܝܼܨ ܘܲܡܝܲܩܲܪ ܠܝܼ ܀ :ܦܲܢܝܼ ܒܝܼܫܵܐ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ ܠܵܘ ܒܲܪ̄ܬܼ ܩܵܠܵܐ\nܚܘܼܫܵܒܼ ܢܸܟܼܠܹܗ ܨܒܼܵܐ ܕܢܼܟܼܬܸܿܒܼ ܠܲܢ ܒܝܲܕܼ ܦܘܼܢܵܝܹܗ ܀ :ܐܲܢ̄ܬܿ ܠܲܡ ܐܲܓܸܿܢܬܿ ܐܝܼܕܼܵܐ ܕܪ̈ܲܚܡܹܐ ܥܲܠ ܩܸܢܝܵܢܵܘ̈ܗܝ\nܘܲܒܼܥܘܼܕܼܪܵܢܵܟ ܩܢܸܐ ܚܘܼܠܡܵܢܵܐ ܘܟܲܗܝܼܢ ܒܐܲܪܥܵܐ ܀ :ܒܚܲܝܠܵܟ ܢܵܨܲܚ ܫܡܹܗ ܒܲܒܼܪܝܼܬܼܵܐ ܐܲܝܟ ܬܲܡܝܼܡܵܐ\nܣܲܒܼ ܥܘܼܕܼܪܵܢܵܟ ܘܗܵܐ ܡܸܬܼܓܲܢܸܐ ܡ̣ܢ ܟܠ ܒܲܪܢܵܫ ܀ :ܒܚܲܝܠܵܟ ܢܵܨ̇ܚ ܫܡܹܗ ܒܲܒܼܪܝܼܬܼܵܐ ܐܲܝܟ ܬܲܡܝܼܡܵܐ\nܣܲܒܼ ܥܘܼܕܼܪܵܢܵܟ ܘܗܵܐ ܡܸܬܼܓܲܢܸܐ ܡ̣ܢ ܟܠ ܒܲܪܢܵܫ ܀ :ܢܲܚܬܵܐ ܕܪ̈ܲܚܡܹܐ ܦܪܝܼܣ ܥܲܠ ܐܝܼܘܿܒܼ ܐܲܝܟ ܬܲܟܼܣܝܼܬܼܵܐ\nܬܠܝܼ ܝܲܡܝܼܢܵܟ ܘܗܵܐ ܡܸܬܼܓܼܠܝܵܐ ܣܲܢܝܘܼܬܼ ܢܲܦܫܹܗ ܀ :ܕܲܗܒܼܵܐ ܕܡܸܠܬܼܵܟ ܩܪܝܼܡ ܥܲܠ ܙܹܐܦܵܐ ܕܣܲܢܝܘܼܬܼ ܢܲܦܫܹܗ\nܘܒܹܗ ܡܸܬܼܩܲܒܲܠ ܢܚܵܫܹܗ ܟܲܣܝܵܐ ܒܲܓܼܡܘܼܬܼ ܕܲܗܒܼܵܐ ܀ :ܗܲܒܼܠܝܼ ܕܐܸܒܼܩܹܝܘܗܝ ܒܚܘܼܣܪܵܢ ܢܸܟܼܣܵܘ̈ܗܝ ܐܲܝܟ ܕܲܒܼܟܼܘܼܪܵܐ\nܘܐܸܓܼܠܹܝܘܗܝ ܠܙܹܐܦܵܐ ܕܪܲܦܝܘܼܬܼ ܢܲܦܫܹܗ ܕܠܵܘ ܫܲܪܝܼܪܵܐ ܗ̄ܘ̣ ܀ :ܒܟܼܗܝܼܢܘܼܬܹܗ ܚܠܝܼܡ ܪܸܥܝܵܢܹܗ ܘܠܵܐ ܡܸܬܼܪܲܦܸܐ\nܒܪܲܒܿܘܼܬܼ ܢܸܟܼܣܵܘ̈ܗܝ ܪܵܡ̇ܐ ܪܘܼܚܹܗ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܀ :ܡ̣ܢ ܡ̇ܝܘܿܬܹ̈ܐ ܗ̄ܘ̣ ܠܒܼܝܼܫܲܝ̈ ܚܲܫܹ̈ܐ ܓܒܼܝܼܠ ܡ̣ܢ ܥܲܦܪܵܐ\nܘܐܸܢ ܥܵܒܼܲ݁ܪ ܒܹܗ ܢܲܗܪܵܐ ܕܨܸܢ̈ܥܵܬܼܝ ܡܼܬܿܬܿܪܸܐ ܡܸܕܼܪܹܗ ܀ :ܦܬܲܚ ܠܝܼ ܬܲܪܥܵܐ ܕܐܸܥܘܿܠ ܨܹܐܕܼܵܘܗܝ ܒܝܲܕܼ ܩܲܛܝܼܢܘܼܬܼܝ\nܘܡܲܬܼܘܲܗ ܐ̄ܢܵܐ ܠܹܗ ܒܛܸܒܹ̈ܐ ܒܝܼܫܹ̈ܐ ܘܙܵܐܲܥ ܠܸܒܸܿܗ ܀","english":"Behold, you have set your heart upon my servant Job, revealing his thought: that there is none like him, the perfect and upright one, and he is heavy for me. The evil slanderer spoke to the Creator, not with a voice, but with a thought, all his desire that he might write for you with his finger. You have not stretched out the hand of mercy over his afflictions, and with your help, the healthy and strong one has fallen to the ground. By your might, his name triumphs in creation as a perfect one; take your help, and behold, he is exalted above every human. By your might, his name triumphs in creation as a perfect one; take your help, and behold, he is exalted above every human. The mercy of the hand is spread over Job like a covering; your right hand is suspended, and behold, the help of his soul is revealed. The gold of your word is laid upon the rust of the help of his soul, and by it his pain is received, hidden in the treasury of gold. Give me that I may seek him out in the loss of his possessions, as a firstborn, and reveal the rust of the laxity of his soul, that it is not true. In his strength, his mind is firm and not loosened; in the abundance of his possessions, he raises his spirit like a true one. From the dead, he is one who wears sufferings, formed from dust; and if the river of my commands passes through him, he will be shaken again. Open for me the door that I may enter against him by my severity, and I will place a sign for him with evil wiles, and his heart will tremble.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܵܡ̣ܬܿ ܠܸܒܵܟ","severity":"info","text":"The phrase 'set your heart' (sāmeṯ lebbāk) is a Syriac idiom for 'pay attention' or 'resolve,' here indicating divine focus on Job.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܲܢܝܼ ܒܝܼܫܵܐ","severity":"info","text":"'Evil slanderer' (paṭyā bīšā) is a standard Syriac epithet for Satan, emphasizing his role as accuser in the Job narrative.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒ","severity":"info","text":"The passage echoes Job 1–2, where Satan challenges Job's righteousness and God permits trials. The 'perfect and upright one' (tammīm wa-ṭrīṣ) recalls Job 1:1 (Peshitta).","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܲܗܒܼܵܐ ܕܡܸܠܬܼܵܟ","severity":"info","text":"The metaphor 'gold of your word' (dahbā d-mellṯāk) reflects Narsai's homiletic style, using treasure imagery common in Syriac exegesis to signify divine truth or grace.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܲܝܠܵܟ ܢܵܨ̇ܚ ܫܡܹܗ","severity":"info","text":"The repeated line 'By your might, his name triumphs' (b-ḥaylāk nāṣēḥ šmeh) forms a refrain, emphasizing divine power and Job's vindication, typical of Narsai's rhetorical repetition.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢ ܥܵܒܼܲ݁ܪ ܒܹܗ ܢܲܗܪܵܐ ܕܨܸܢ̈ܥܵܬܼܝ","severity":"caution","text":"The phrase 'river of my commands' (nahrā d-ṣeʿʿāṯay) is ambiguous: it may refer to divine decrees or to Satan's provocations. The translation follows the latter, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between God and Satan; the 'I' in 'give me' (hab lī) is likely Satan, but the text does not mark speakers explicitly.","The phrase 'river of my commands' (nahrā d-ṣeʿʿāṯay) could be divine or satanic; the reading here takes it as Satan's commands, but a divine reading is possible."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܠܲܝܬܿ ܡ̇ܝܘܿܬܼܵܐ ܕܠܵܐ ܟܵܪܝܵܐ ܠܹܗ ܒܐܲܒܼܕܵܢ ܢܸܟܼܣܵܘ̈ܗܝ\nܘܠܲܝܬܿ ܚܵܫ̇ܘܿܫܵܐ ܕܠܵܐ ܡܸܬܼܪܲܦܸܐ ܒܛܸܒܵܐ ܒܝܼܫܵܐ ܀ :ܗܵܠܹܝܢ ܗܘ̤ ܒܹܗ ܡܸܬܼܚܲܫܲܒܼ ܗ̄ܘ̣ܵܐ ܐܵܟܹ̇ܿܠ ܩܲܪܨܵܐ\nܘܠܵܘ ܥܲܡ ܡ̇ܪܹܗ ܥܢܸܐ ܗ̄ܘ̣ܵܐ ܡܡܲܠܲܠ ܗܵܘ̇ ܡܲܪܵܚܵܐ ܀ :ܚܲܝܠܵܐ ܕܡܸܠܹ̈ܐ ܪܫܝܼܡ ܒܲܟܼܬܵܒܹ̈ܐ ܐܲܝܟ ܗܵܘ̇ ܕܲܗ̤ܘܲܝ̈\nܠܵܐ ܕܹܝܢ ܡܲܠܸܠ ܟܲܣܝܵܐ ܡܸܡܬܼܘܿܡ ܥܲܡ ܡ̇ܪܘܿܕܼܵܐ ܀ :ܒܪܸܡܙܵܐ ܝܲܗ̣̄ܒܼ ܠܹܗ ܐܲܬܼܪܵܐ ܠܒܼܝܼܫܵܐ ܒܙܵܘܥܹ̈ܐ ܟܣܲܝܵܐ\nܐܲܝܟ ܡ̇ܐ ܕܣܵܥܲ݁ܪ ܨܹܝܕܼ ܪ̈ܘܼܚܵܢܹܐ ܟܲܕܼ ܡܸܫܬܲܠܚܝܼܢ ܀ :ܓܠ̣ܵܐ ܠܹܗ ܪܸܡܙܵܐ ܠܵܐܟܹ̇ܠ ܩܲܪܨܵܐ ܩܲܛܝܼܢܵܐܝܼܬܼ\nܕܗܵܐ ܡܲܫܠܲܡ ܠܵܟ ܟܠܡܵܐ ܕܲܩܢܸܐ ܐܝܼܘܿܒܼ ܒܐܲܪܥܵܐ ܀ :ܚܙ̣ܵܐ ܡ̇ܪܘܿܕܼܵܐܬ ܕܐܲܗܡܝܼ ܛܵܒܼܵܐ ܡ̣ܢ ܒܲܪ ܒܲܝܬܹܿܗ\nܘܟܲܢܸܫ ܚܲܝܠܵܘ̈ܗܝ ܐܲܝܟ ܕܠܲܩܪܵܒܼܵܐ ܠܘܼܩܒܲܠ ܐܝܼܘܿܒܼ ܀ :ܒܝܲܕܼ ܩܸܢܝܵܢܵܘ̈ܗܝ ܣܒ݂ܲܪ ܡܲܪܵܚܵܐ ܕܡܲܪܗܸܒܼ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܒܲܐܒܼܕܵܢ ܢܸܟܼܣܵܘ̈ܗܝ ܒܥ̣ܵܐ ܕܲܢܪܲܦܸܐ ܠܒܸܢܝܵܢ ܢܲܦܫܹܗ ܀ :ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܝܼܚ ܒܲܚܣܵܡܵܐ ܕܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ\nܕܠܵܐ ܕܵܠܲܚ̇ ܠܵܗ̇ ܠܫܲܦܝܘܼܬܼ ܢܲܦܫܹܗ ܩܵܠ ܚܘܼܣܪܵܢܵܐ ܀ :ܐܲܝܟ ܚܵܫܘܿܫܵܐ ܚܵܐܲ݁ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܪܦܸܐ ܪܥܝܵܢܵܐ\nܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܚܵܣܹ̇ܢ ܚܲܫܵܘ̈ܗܝ ܒܝܲܕܼ ܕܘܼܡܣܵܢܹܗ ܀ :ܠܵܘ ܟܲܣ̈ܝܵܬܼܵܐ ܕܒܸܠܵܐ ܒܵܕܹܩ ܐܲܝܟ ܒܵܪܘܿܝܵܐ\nܘܠܵܐ ܚܘܼܫܵܒܼܵܐ ܕܢܲܦܫܵܐ ܒܵܨܹ̇ܐ ܐܲܝܟ ܝܵ̇ܕܲܥ ܟܠ ܀ :ܘܐܸܠܘܼ ܡܦܵܣ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܬܲܟܼܬܿܘܼܫܵܐ ܕܡܲܚܵܒܼ ܚܵܐܹ̇ܒܼ\nܠܵܐ ܢܵܚܹ̇ܬܼ ܗ̄ܘ̣ܵܐ ܠܪܲܪܵܐ ܩܲܫܝܵܐ ܕܥܲܡ ܙܲܕܲܝܼܩܵܐ ܀ :ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ ܙܲܝܹܢ ܢܲܦܫܹܗ ܘܥܲܠ̣ ܠܲܩܪܵܒܼܵܐ\nܘܫܲܪܝܼ ܕܢܸܫܕܸܿܐ ܓܹܐܪܵܐ ܕܚܸܡܬܹܗ ܒܩܸܢܝܵܢ ܟܹܐܢܵܐ ܀","english":"There is no death that does not grieve him in the loss of his possessions, and there is no affliction that is not cast upon him by the evil slander. This one was accounted an accuser, and not with his Lord did that insolent one speak. The power of words is inscribed in the scriptures, as of those who are, but not, however, did the hidden one speak anything with the rebel. By a sign he gave place to the evil one, with hidden movements, as when he hunts for spirits while being sent forth. He revealed the sign to the accuser clearly: \"Behold, I deliver to you everything that Job possesses on earth.\" See the rebellion that the good one endured from his household, and he mustered his forces as for battle against Job. By his arrows the insolent one thought to terrify him, and in the loss of his possessions he sought to cast down the desire of his soul. He did not know that he was bound by the jealousy against the righteous, that the voice of loss does not disturb the purity of his soul. Like an affliction he looked upon him, casting forth thought, and he did not know that his sufferings would be hidden by his endurance. Not the hidden things of the Creator does he examine like the Creator, nor the thought of the soul does he discern like the Knower of All. And if he had paused before the threshold of the one who strikes the sinner, he would not have descended to the harsh evil with the righteous. Without knowledge he armed himself and went to battle, and began to shoot the arrow of his wrath at the righteous one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܟܼܠ ܩܲܪܨܵܐ","severity":"info","text":"The Syriac term ܐܲܟܼܠ ܩܲܪܨܵܐ (ʾāḵel qarṣā) literally 'eater of morsel' but idiomatically 'accuser, slanderer' (cf. the biblical Hebrew אָכַל קֶרֶס). Narsai uses it as a fixed epithet for Satan, the adversary in the Job prologue.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܵܘ̇ ܕܲܗ̤ܘܲܝ̈","severity":"info","text":"The phrase ܐܲܝܟ ܗܵܘ̇ ܕܲܗ̤ܘܲܝ̈ ('as of those who are') likely alludes to the biblical account of the 'sons of God' (Job 1:6; 2:1) who appear in the heavenly court. Narsai contrasts their open speech with Satan's silent, hidden communication.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܸܡܙܵܐ","severity":"info","text":"The motif of Satan communicating 'by a sign' (ܒܪܸܡܙܵܐ) rather than speech reflects a developed exegetical tradition in Syriac literature (e.g., Ephrem, Nisibene Hymns) that emphasizes Satan's inability to address God directly after his fall, a point Narsai elaborates here.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙ̣ܵܐ ܡ̇ܪܘܿܕܼܵܐܬ","severity":"info","text":"The imperative ܚܙ̣ܵܐ ('See!') marks a rhetorical shift from narrative description to direct address, a homiletic device common in Narsai's metrical homilies. It invites the audience to contemplate the paradox of God's patience with Satan's rebellion.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܘܼܡܣܵܢܹܗ","severity":"info","text":"The term ܕܘܼܡܣܵܢܹܗ ('his endurance') echoes the virtue of Job's patience (ܡܲܣܒܵܪܵܢܘܼܬܵܐ) central to the Syriac exegetical tradition, particularly in the commentary of Theodore of Mopsuestia (via transmission) and later in Narsai's own homilies on Job.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܝܼܚ ܒܲܚܣܵܡܵܐ","severity":"info","text":"The phrase 'he did not know that he was bound by jealousy' (ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܝܼܚ ܒܲܚܣܵܡܵܐ) is ambiguous: the subject could be Satan (as in the English draft) or Job. The context of Satan's ignorance of Job's purity supports the former, but the Syriac syntax allows either reading.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he did not know' (ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ) in the clause about jealousy is ambiguous: it could be Satan (as the English draft takes it) or Job. The surrounding context of Satan's failed schemes favors Satan as the subject, but the Syriac does not specify.","The phrase 'the hidden one' (ܟܲܣܝܵܐ) in line 4 could refer to God (as the English draft implies) or to Satan, depending on whether the 'rebel' (ܡ̇ܪܘܿܕܼܵܐ) is the same as the 'hidden one'. The parallelism with 'the rebel' suggests God is the hidden one, but the ambiguity is noted."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܗܘ̤ܵܐ ܠܲܡ ܝܵܘܡ̇ܐ ܕܲܟܼܢܝܼܫܝܼܢ ܒܹܗ ܝܲܠܕܵܘ̈ܗܝ ܕܐܝܼܘܿܒܼ\nܘܡܲܠܲܐܟ ܒܝܼܫܵܐ ܐܲܝܬܿܝܼ ܣܒܲܪܬܼܵܐ ܕܓܼܝܣܵܐ ܕܲܢܦܲܠ̣ ܀ :ܐ̄ܬܼܵܐ ܐܝܼܙܓܲܕܵܐ ܠܘܵܬܼ ܙܲܕܼܝܼܩܵܐ ܘܲܪܗܝܼܒܼ ܩܵܠܵܐ\nܕܢܲܬܼܘܲܗ ܡܸܢܫܹܠܝ ܠܠܸܒܵܐ ܬܩܢܵܐ ܒܛܸܒܵܐ ܪܗܝܼܒܼܵܐ ܀ :ܢܦ݂ܲܠܪ ܠܲܡ ܓܲܝܣܵܐ ܘܲܕܒܲܪ ܬܵܘܪܹ̈ܐ ܥܲܡ ܐܲܬܵܢܹ̈ܐ\nܘܡܝܼܬܼܘ ܐܲܟܵܪܹ̈ܐ ܘܪ̈ܵܥܵܘܵܬܼܵܐ ܒܪܘܓܼܙܵܐ ܩܲܫܝܵܐ ܀ :ܪܲܟܸܿܒܼ ܒܝܼܫܵܐ ܥܸܠܬܼܵܐ ܕܢܲܛܥܸܐ ܒܲܫܡܵܐ ܕܓܼܝܼܣܵܐ\nܘܚܵܘܝܼ ܫܹܐܕܵܐ ܐܲܝܟ ܫܲܒܵܝܹ̈ܐ ܕܢܦ݂ܲܠܘ ܘܲܕܼܒܲܪܘ ܀ :ܐ̄ܢܵܐ ܠܲܡ ܒܲܠܚܘܿܕܼ ܦܸܠ̇ܛܹܬܼ ܡܸܢܹܗ ܕܓܼܝܣܵܐ ܕܲܢܦܲܠ\nܘܐܸܬܹܿܝܬܼ ܕܐܸܬܼܢܸܐ ܡܸܕܹܿܡ ܕܲܓܼܕܲܫ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܘܥܲܕܼ ܩܲܕܼܡ̇ܝܵܐ ܡܲܫܸܠܸܡ ܛܸܒܵܐ ܕܓܼܝܣܵܐ ܕܢܲܦܲܠ\nܡܲܛܝܼ ܐ̄ܚܪܹܢܵܐ ܘܲܛܥܝܼܢ ܛܸܒܵܐ ܕܥܵܢܹ̈ܐ ܕܐܸܒܼܕܲܬ̤ ܀ :ܢܘܼܪܵܐ ܕܪܵܘܡ̇ܐ ܢܸܦܠܲܬ̤ ܡ̣ܢ ܫܹܠܝ ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ\nܘܝܸܩܕܲܬ̤ ܥܵܢ̈ܐ ܘܪ̈ܵܥܵܘܵܬܼܵܐ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܐ̄ܢܵܐ ܠܲܡ ܒܲܠܚܘܿܕܼ ܦܵܫܹ̇ܬܼ ܬܲܡ̇ܢ ܕܐܲܝܬܸܿܐ ܣܒܲܪܬܼܵܐ\nܕܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܣܥܲܪ ܒܵܪܘܿܝܵܐ ܨܹܝܕܼ ܩܸܢܝܵܢܲܝ̈ܟ ܀ :ܚܘܼܒܼܠܹ̈ܐ ܒܝܼܫܹ̈ܐ ܦܲܪ̣ܥܵܟ ܡ̇ܪܵܟ ܚܠܵܦ ܙܸܕܼܩܵܬܼܟ\nܕܐܲܚܸܬܼ ܢܘܼܪܵܐ ܘܓܼܡܲܪ ܥܵܢܹ̈ܐ ܕܠܵܐ ܚܵܣܵܢܵܐ ܀ :ܐܘܿ ܠܲܢܟܼܝܼܠܵܐ ܕܲܛܡ݂ܲܪ ܦܲܚܹ̈ܐ ܘܟܲܣܝܼ ܐܸܢܘܼܢ\nܕܠܵܐ ܢܸܬܼܝܲܕܼܥܘܼܢ ܠܐܲܝܢܵܐ ܕܪܵܕܹܐ ܬܲܡܝܼܡܵܐܝܼܬܼ ܀ :ܫܲܓܼܫܹܗ ܠܐܵܐܲܪ ܘܐܵܣܸܦ ܢܘܼܪܵܐ ܘܐܵܘܩܸܕܼ ܥܵܢ̈ܐ\nܘܩܵܡ̣ ܕܲܢܨܲܚܸܐ ܒܥܵܘ̣ܠܵܐ ܕܲܣܥ݂ܲܪ ܠܡܵܪܹܗ ܕܐܝܼܘܿܒܼ ܀ :ܗܘ̤ ܠܲܡ ܐܲܚܸܡ ܢܘܼܪܵܐ ܕܝܼܠܹܗ ܘܝܸܩܕܲܬ̤ ܥܲܢ̈ܐ\nܘܠܵ ܐܩܸܨ ܠܵܟ ܕܸܒܼܚܹ̈ܐ ܕܟܲܝܹ̈ܐ ܕܲܡܩܲܪܸܒܼ ܗ̣̄ܘܲܝܬܿ ܀","english":"It was the day when the accuser was cast down by the sons of Job, and the evil angel brought the news of the army that fell. The messenger came to the righteous one, and a terrible voice was heard: \"Your possessions are destroyed, the heart is struck with great terror.\" The army fell and carried off the oxen with the herds, and the farmers and shepherds died in fierce anger. The evil one mounted the cause that errs in the name of the army, and the demon appeared like the captors who fell and carried off. The messenger came, not only from the army that fell, but came to see if anything had happened that was without loss. And the first one delivered the goodness of the army that fell, the other arrived and destroyed the goodness of the flocks that were lost. The wall of the height fell from its place like lightning, and the flocks and shepherds burned in flame. The messenger came, not only to spread the news that the Creator had not justly acted against your possessions. \"Evil destructions have repaid you, your Lord, in place of your righteousness, that he brought down the wall and burned the flocks without loss.\" O the cunning one who hides snares and covers traps, that it may not be known to which one he drives perfectly. He disturbed the air and gathered the wall and burned the flocks, and stood to mock in wickedness what he had done to the Lord of Job. It was the day when he darkened his own wall and burned the flocks, and did not spare you the sacrifices of the just which you used to offer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܠܲܐܟ ܒܝܼܫܵܐ","severity":"info","text":"The phrase 'evil angel' (malʾakā bīšā) is Narsai's standard epithet for Satan, distinct from the 'accuser' (sāṭānā) of the prologue. It underscores the homiletic identification of the adversary with a fallen angelic being.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܲܝܣܵܐ ܕܲܢܦܲܠ","severity":"info","text":"The 'army that fell' alludes to Job 1:15–17, where the Sabeans raid Job's property. Narsai expands the biblical narrative by personifying the raiders as demonic forces, a common exegetical move in Syriac poetry.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܸܒܼܚܹ̈ܐ ܕܟܲܝܹ̈ܐ","severity":"info","text":"The 'sacrifices of the just' (deḇḥē d-kayyē) reflects the Syriac Christian view of Job as a type of Christ, whose prefigurative offerings are contrasted with the demonic destruction. This aligns with Narsai's typological exegesis in the memre.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ̤ܵܐ ܠܲܡ ܝܵܘܡ̇ܐ","severity":"info","text":"The repeated phrase 'It was the day' (hwā lam yawmā) frames the passage as a narrative of successive calamities, each introduced by a temporal marker. This rhetorical device structures the homily as a series of dramatic episodes.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܬܹܿܝܬܼ ܕܐܸܬܼܢܸܐ","severity":"caution","text":"The phrase 'came to see if anything had happened' (ʾettayt d-ʾettaʿē) is ambiguous: it may refer to the messenger's purpose or to a divine test. The reading here follows the English draft, but the Syriac could also imply a providential inquiry.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first one' and 'the other' (messengers) is unclear: they may be two aspects of the same demonic agency or distinct figures. The Syriac does not resolve this."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܠܵܫ ܫܠܸܡ ܛܸܒܵܐ ܕܝܲܩܕܵܢ ܥܵܢܹ̈ܐ ܘܪ̈ܵܥܵܘܬܼܵܐ\nܘܐܸܬܼܵܐ ܐ̄ܚܪܹܢܵܐ ܕܛܲܥܝܼܢ ܛܸܒܵܐ ܕܓܼܡܠܹ̈ܐ ܕܐܸܒܲܕܼܘ ܀ :ܬܠܵܬܼ ܠܲܡ ܓܘܼܕܲܝܼ̈ܢ ܗܘ̤ܵܘ ܟܲܠܕܵܝܹ̈ܐ ܠܲܬܼܠܵܬܼ ܪ̈ܘܼܚܝܼܢ\nܘܲܕܼܒܲܪܘ ܓܼܡܠܹ̈ܐ ܘܲܩܛܲܠܘ ܐ̄ܢܵܫܵܐ ܘܐܸܠܵܐ ܗ̄ܘ̣ ܦܵܫܹ̇ܬܼ ܀ :ܬܠܵܬܼܵܐ ܓܹܐܪ̈ܝܼܢ ܫܕܼܵܐ ܡ̇ܪܘܿܕܼܵܐ ܒܛܸܒܹܿ̈ܐ ܬܠܵܬܼܵܐ\nܘܠܵܐ ܒܸܪܨܲܬ̤ ܒܹܗ ܚܕܼܵܐ ܠܘܿܠܝܼܬܼܵܐ ܒܙܲܝܢܹܗ ܕܐܝܼܘܿܒܼ ܀ :ܬܠܵܬܼ ܣܲܒܼܪ݁ܵܬܼܵܐ ܡܥܝܼܩܵܢ̈ܝܵܬܼܵܐ ܐܲܦܸܠ ܒܐܸܕܼܢܵܘ̈ܗܝ\nܘܠܵܐ ܐܸܬܿܕܲܠܚܲܬ̤ ܫܲܦܝܘܼܬܼ ܢܲܦܫܹܗ ܒܬܸܛܪܹܗ ܕܒܼܝܼܫܵܐ ܀ :ܬܠܵܬܼܵܐ ܥܘܼܩܣܝܼ̈ܢ ܚܲܠܸܦ ܘܲܡ̣ܚܵܝܗܝ ܒܫܸܡܥܹ̈ܐ ܬܠܵܬܼܵܐ\nܘܠܵܐ ܦܸܧܚܲܬ̤ ܒܹܗ ܡܸܪܲܬܼ ܒܦܲܓܼܪܹܗ ܕܐܝܼܘܿܒܼ ܀ :ܬܠܵܬܼ ܙܲܒܼ̈ܢܵܬܼܵܐܬ ܐܲܥܸܠ ܒܲܚܪܹܗ ܒܟܼܘܼܪ ܒܘܼܚܪܵܢܵܐ\nܘܚܵܘܝܼ ܫܘܼܦܪܹܗ ܕܲܗܒܼܵܐ ܕܢܲܦܫܹܗ ܕܲܟܼܡܵܐ ܢܲܗܝܼܪ ܀ :ܐܲܫܒܿܝܼ ܬܵܘܪܹ̈ܐ ܘܐܵܘܩܸܕܼ ܥܵܢ̈ܐ ܘܲܕܼܒܲܪ ܓܼܡܠܹ̈ܐ\nܬܠܵܬܼܵܐ ܢܸܫܒܿܝܼ̈ܢ ܘܦܲܣܸܩ ܐܸܢܘܿܢ ܩܲܠܝܼܠ ܓܸܦܹ̈ܐ ܀ :ܬܠܵܬܼ ܙܲܒܼܢܵܬܼ̈ܐ ܢܚܸܬܼ ܠܐܵܓܼܘܿܢܵܐ ܐܲܬܼܠܹܝܛ ܥܵܘ̣ܠܵܐ\nܘܒܲܬܼܠܵܬܲܝ̈ܗܹܝܢ ܣܠܸ̣݂ܩ ܟܲܕܼ ܒܲܗܝܼܬܼ ܕܠܵܐ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܗ̤ܘܲܝ̈ ܨܸܢܥܵܬܹ̈ܗ ܒܲܛܝܼ̈ܠܵܬܼܵܐ ܠܘܵܬܼ ܬܲܡܝܼܡܵܐ\nܘܠܵܐ ܐܸܬܼܥܲܪܩܲܠ ܒܲܡܨܝܼ̈ܕܵܬܼܵܐ ܕܐܘܼܡ̇ܢܘܼܬܹܗ ܀ :ܚܵܒܼ݂ ܒܐܵܓܼܘܿܢܹ̈ܐ ܬܠܵܬܼܵܐ ܕܲܥܒ݂ܲܕܼ ܐܵܟܹ̇ܠܩܲܪܨܵܐ\nܘܚܲܠܸܦ ܙܲܝܢܵܐ ܘܚܲܕܸܿܬܼ ܕܵܪܵܐ ܕܲܟܼܒܲܪ ܢܸܙܟܸܿܐ ܀ :ܒܢܘܼܪܵܐ ܕܚܸܡܬܹܗ ܡܸܬܼܓܵܘܙܲܠ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܚܲܣܵܡܵܐ\nܕܒܲܐܝܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܢܙܝܼܥ ܠܐܲܬܼܠܹܝܛܵܐ ܒܝܲܕܼ ܪܘܼܛܵܢܵܐ ܀","english":"The third time the evil one submitted the test of fire and the calamities, and another messenger came announcing the loss of the camels that perished. Three times the Chaldeans made their raids against the three regions, and they carried off the camels and killed the servants, and only one escaped. Three arrows the rebel shot against the three flocks, and not one of them was wounded in the armor of Job. Three grievous tidings he brought upon his hands, and the serenity of his soul was not disturbed by the malice of the evil one. Three afflictions he changed and struck him with three reports, and the bitterness in the body of Job did not tremble. Three times he entered into the furnace of testing with the fire of trial, and he showed the beauty of the gold of his soul, which was pure and bright. He burned the oxen and set fire to the flocks and carried off the camels, three kinds of possessions, and cut off the sheep, a few lambs. Three times the evil one descended to the contest, and he was put to shame, and in his three attempts he ascended, having been put to shame without victory. The wiles of the evil one were vain against the perfect one, and he was not ensnared in the traps of his wickedness. He hid in the three contests that the slanderer made, and he changed his armor and renewed the generation that would bear the victory. In the fire of his wrath that destroyer was consumed, who by the power of the Persians had moved against the contest by means of the rod.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼ ܙܲܒܼ̈ܢܵܬܼܵܐ","severity":"info","text":"The passage is structured around threefold repetitions (three raids, three arrows, three tidings, three afflictions, three contests), a rhetorical device emphasizing Job's steadfastness.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The term ܐܵܟܹ̇ܠܩܲܪܨܵܐ (ʾāḵelqarṣā) literally 'eater of the morsel' is a standard Syriac epithet for Satan, the slanderer or accuser.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܲܠܕܵܝܹ̈ܐ","severity":"info","text":"The Chaldeans (ܟܲܠܕܵܝܹ̈ܐ) are identified as the raiders in Job's narrative, reflecting the biblical setting (Job 1:17) where Sabeans attack, but Narsai adapts the enemy to a contemporary or traditional Syriac trope.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܚܪܹܗ ܒܟܼܘܼܪ ܒܘܼܚܪܵܢܵܐ","severity":"info","text":"The image of entering the furnace of testing (ܒܲܚܪܹܗ ܒܟܼܘܼܪ ܒܘܼܚܪܵܢܵܐ) echoes the testing of Job's faith, reminiscent of the biblical trial by fire motif (cf. Job 1–2) and the Syriac exegetical tradition of Job as a type of Christ.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܵܬܼ ܙܲܒܼܢܵܬܼ̈ܐ","severity":"info","text":"The threefold descent of the evil one to the contest (ܬܠܵܬܼ ܙܲܒܼܢܵܬܼ̈ܐ) parallels the three temptations of Christ in Syriac homiletic tradition, a common typological reading of Job's trials.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܦܘܼܪ̈ܣܹܐ","severity":"info","text":"The mention of Persians (ܦܘܼܪ̈ܣܹܐ) reflects Narsai's 5th-century context in the Sasanian Empire, where Persian power was a contemporary political reality, possibly alluding to Zoroastrian persecution of Christians.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by the power of the Persians' (ܒܲܐܝܠܹܝܢ ܦܘܼܪ̈ܣܹܐ) is ambiguous: it may refer to historical Persian raids or to a metaphorical use of Persian might as a symbol of evil.","The identity of 'the destroyer' (ܚܲܣܵܡܵܐ) in the final lines is unclear; it could be Satan or a human agent."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܹܗ ܫܵܓܲ̇ܪ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܡܲܪܝܼܪܘܼܬܹܗ\nܘܡܸܫܬܲܠܗܲܒܼ ܗ̄ܘ̣ܵܐ ܕܲܢܣܝܼܦ ܢܘܼܪܹܗ ܒܝܲܠܕܵܘ̈ܗܝ ܕܐܝܼܘܿܒܼ ܀ :ܒܫܘܼܠܵܩ ܛܸܒܵܐ ܕܓܼܡܠܹ̈ܐ ܕܐܸܒܲܕܼܘ ܚܲܕܸܿܬܼ ܛܸܒܵܐ\nܕܡܲܪܝܼܪ ܫܸܡܥܹܗ ܘܗܵܦܹ̇ܟ ܪ̈ܲܚܡܹܐ ܘܕܵܠܲܚ ܢܲܦܫܵܐ ܀ :ܒܢܲܝܝ̈ܟ ܠܲܡ ܫܲܒܼܥܵܐ ܥܲܡ ܐܲܚܘܵܬ̈ܗܘܿܢ ܒܣܵܡܵܐ ܛܲܝܸܒܼܘ\nܘܲܠܘܵܬܼ ܒܘܼܟܼܪܵܐ ܟܢ݂ܲܫܘ ܒܐܵܘܝܘܼܬܼܵܐ ܐܲܝܟ ܕܲܡܥܵܕܼܝܼܢ ܀ :ܪܘܼܚܵܐ ܩܫܝܼܬܼܵܐ ܢܸܫܒܲܬ̤ ܡܸܢܫܹܠܝ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܘܙܵܥ ܫܲܬܼܐܸܣܵܘ̈ܗܝ ܕܒܲܝܬܵܐ ܘܲܢܦ݂ܲܠ ܘܲܛ̣ܡܲܪ ܐܸܢܘܿܢ ܀ :ܢܦܲܠ̣ ܬܲܛܠܝܼܠܵܐ ܘܲܛܡ݂ܲܪ ܐܸܢܘܿܢ ܠܥܸܣܪ̈ܵܬܢܲܝܗܘܿܢ\nܘܚܲܠܸܛ ܕܸܵܡܗܘܿܢ ܥܲܡ ܟܵܣܲܝ̈ܗܘܿܢ ܒܲܣܡܵܟܲܝ̈ܗܘܿܢ ܀ :ܠܒܹܫ ܡ̇ܪܘܿܕܼܵܐ ܐ̄ܣܟܹܿܝܡ ܚܵܘܣܵܢܵܐ ܕܢܲܛܥܸܐ ܒܐܝܼܘܿܒܼ\nܘܒܲܕܼܡܘܼܬܼ ܪܵܚ̇ܡܵܐ ܚܵܘܝܼ ܢܲܦܫܹܗ ܒܛܸܒܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܀ :ܠܵܐ ܠܲܡ ܡܸܡܬܼܘܿܡ ܓܸܕܼܫܲܬ̤ ܗܵܕܹܐ ܠܘܵܬܼ ܙܲܕܿܝܼܩܹ̈ܐ\nܘܠܵܐ ܦܪ݂ܲܥ ܛܵܒܼܵܐ ܗܵܢ ܦܘܼܪܥܵܢܵܐ ܠܲܕܼܪܵܚܹ̇ܡ ܠܹܗ ܀ :ܠܘܵܬܼܵܟ ܐܝܼܘܿܒܼ ܗ̣ܦܲܟ ܒܵܪܘܿܝܵܐ ܛܲܟܼܣܵܐ ܕܪ̈ܲܚܡܵܘܗܝ\nܘܠܵܐ ܚܓܲܛ ܪ̈ܲܚܡܹܐ ܒܪܘܼܓܼܙܵܐ ܕܐܲܝܬܿܝܼ ܥܲܠ ܩܸܢܝܵܢܲܝ̈ܟ ܀ :ܠܵܐ ܣܸܦܩܲܬ̤ ܠܹܗ ܕܐܵܘܩܸܕܼ ܥܵܢ̈ܟ ܘܐܲܫܒܿܝܼ ܓܲܡܠܲܝ̈ܟ\nܘܐܸܫܕܼ ܚܸܡܬܹܗ ܥܲܠ ܝܵܪ̈ܘܿܬܲܝܟ ܘܩܲܛܸܠ ܐܸܢܘܿܢ ܀ :ܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܣܥ݂ܲܪ ܒܵܪܘܿܝܵܐ ܕܲܛܠ݂ܲܡ ܥܲܡܠܝ̈ܟ\nܘܢܸܗܘܸܐ ܕܲܐ̄ܚܪܹܝܢ ܣܥ̣ܵܐ ܥܲܠ ܝܲܠܕܲܝ̈ܟ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܸܟܼܠܹܝܘܗܝ ܀ :ܐܸܢܗܘ̤ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ ܨܹܐܕܲܝܟ ܥܲܠ ܡ̇ܢ ܐܲܗܡܝܼ\nܘܐܸܢ ܟܹܐܢܵܐܝܼܬܼ ܦܵܪܲܥ ܥܲܡܠܹ̈ܐ ܠܡܵܢ ܐܲܥܘܸܠ ܒܵܟ ܀","english":"The flame of his wrath was kindling her bitterness, and he was inflamed to add his fire to the children of Job. With the loss of the camels that perished, a new bitterness heard his name, and he turned the mercies and troubled the soul. In the houses of the seven with their sisters, they rejoiced in good fortune, and with the firstborn they hastened in harmony as was their custom. A harsh wind blew from the heights, not in its usual way, and it shook the foundations of the house, and it fell and buried the children. The roof fell and buried the children among their ten, and it mingled their blood with their cups on their tables. The rebel put on the guise of a friend to deceive Job, and in the likeness of a lover he showed himself in the loss of his children. Nothing like this had happened to the righteous, nor did this recompense repay the good who loved him. To you, Job, the Creator turned the order of his mercies, and mercy did not spare the wrath that came upon your possessions. It was not enough for him to burn your flocks and drown your camels, and to pour out his anger on your herds and kill the children. Not gently did the Creator act, who wronged your labors, and it was that afterwards he struck your children; he could have spared them. If his love for you were true, why did he not restrain himself? And if he repays labors gently, why did he act unjustly toward you?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"The flame of his wrath was kindling her bitterness","severity":"info","text":"The Syriac personifies wrath as a flame that kindles 'her bitterness' (ܡܲܪܝܼܪܘܼܬܹܗ), likely referring to Job's wife or the personified bitterness of the situation.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the loss of the camels that perished","severity":"info","text":"The loss of camels echoes Job 1:14-17, where the Sabeans raid Job's herds, though the biblical text does not specify camels three times.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the seven with their sisters","severity":"info","text":"The reference to 'seven with their sisters' likely alludes to Job's seven sons and three daughters (Job 1:2, 42:13), a traditional number in Syriac exegesis.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"A harsh wind blew from the heights","severity":"info","text":"This passage shifts from the Chaldean raids to a natural disaster (wind) that destroys Job's house, marking a new phase of testing in the narrative.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"the rebel put on the guise of a friend","severity":"info","text":"The 'rebel' (Satan) disguising himself as a friend parallels the biblical Satan's role as an adversary (Job 1:6-12) and is a common motif in Syriac poetry.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"he could have spared them","severity":"caution","text":"The phrase 'he could have spared them' introduces a theological tension about divine justice, which Narsai may be addressing rhetorically; the Syriac is ambiguous between 'could have' and 'might have'.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'kindling her bitterness' is ambiguous: it may refer to Job's wife or to the personified bitterness of the situation.","The phrase 'he could have spared them' is ambiguous in Syriac between a conditional and a potential sense, affecting the theological reading."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܐܘܿ ܠܲܢܟܼܝܼܠܵܐ ܕܠܵܐ ܣܸܦܩܲܬ̤ ܠܹܗ ܚܲܪܒܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܫܲܪܝܼ ܕܢܹܐܫܘܿܕܼ ܡܸܪܲܬܼ ܪܘܼܓܼܙܹܗ ܥܲܠ ܒܵܪܘܿܝܵܐ ܀ :ܗܘ̤ ܠܲܡ ܐܲܫܸܒܼ ܪܘܼܚܵܐ ܕܪܘܼܓܼܙܵܐ ܘܩܲܛܸܠ ܝܲܠܕܲܝ̈ܟ\nܘܲܕܼܣܵܥܹ̇ܐ ܠܵܟ ܒܥܹ̇ܐ ܕܲܢܥܝܼܩܵܟ ܒܝܲܕܼ ܝܵܪ̈ܘܿܬܲܝܟ ܀ :ܒܕܲܪܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܣܒܲܪ݂ ܡ̇ܪܘܿܕܼܵܐ ܕܚܵܣܹ̇ܝܢ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܕܕܲܡ ܥܵܨܹ̇ܐ ܠܹܗ ܚܘܼܒܹܿܗ ܕܝܲܠܕܵܘ̈ܗܝ ܘܡ̇ܘܠܸܕܼ ܪܸܛܢܵܐ ܀ :ܠܚܲܪܬܼܵܐ ܢܲܛܪܹܗ ܐܵܟܹ̇ܠܩܲܪܨܵܐ ܠܕܵܪܵܐ ܩܲܫܝܵܐ\nܕܝܵ̇ܕܲܥ ܕܐܲܣܝܼܪ ܚܘܼܒܵܐ ܕܐ̄ܢܵܫܵܐ ܠܘܵܬܼ ܝܲܠܕܲܝ̈ܗܘܿܢ ܀ :ܬܠܵܬܼܵܐ ܩܪ̈ܵܒܹܐ ܥܒ݂ܲܪ ܡ̇ܪܘܿܕܼܵܐ ܥܲܡ ܙܲܕܿܝܼܩܵܐ\nܘܒܲܪܒܼܝܼܥܵܝܵܐ ܣܲܦܸܩ ܓܹܐܪ̈ܵܘܗܝ ܘܩܵܡ̣ ܟܲܕܼ ܒܲܗܝܼܬܼ ܀ :ܒܗܵܢ ܬܲܟܼܬܿܘܼܫܵܐ ܬܠܸܐ ܗ̄ܘ̣ܵܐ ܣܲܒܼܪܹܗ ܘܲܡܣܲܟܸܿܐ ܗ̄ܘ̣ܵܐ\nܕܫܸܡ ܨܘܿܚܝܼܬܼܵܐ ܢܸܫܡܲܜܥ ܒܲܠܚܘܿܕܼ ܘܢܸܙܟܹܿܝܘܗܝ ܠܐܝܼܘܿܒܼ ܀ :ܠܵܐ ܓܹܝܪ ܣܸܠܩܲܬ̤ ܪܸܓܲܬܼ ܢܲܦܫܹܗ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ\nܘܠܵܐ ܐܲܢܝܼܚܹܗ ܗܵܘ̇ ܬܲܡܝܼܡܵܐ ܒܫܸܡ ܨܘܿܚܝܼܬܼܵܐ ܀ :ܐܘܿ ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܕܲܟܼܡܵܐ ܚܲܡܣܸܢ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼ ܒܝܲܕܼ ܨܸܢ̈ܥܵܬܹܗ ܕܲܒܼܠܕܲܪܵܐ ܀ :ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܠܒܼܝܼܫ ܗܲܕܵܡܹ̈ܐ ܕܲܙܟܼܵܐ ܠܚܲܫܹ̈ܐ\nܐܘܿ ܒܸܣܪܵܐ ܕܐܸܚܲܪ ܕܵܪܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ ܀ :ܐܘܿ ܒܲܪ ܐܵܕܼܵܡ ܥܲܦܪܵܐ ܕܐܲܪܥܵܐ ܕܲܛܥ̣ܵܐ ܟܝܵܢܹܗ\nܘܠܵܐ ܦܲܟܿܗܬܹܗ ܪܸܚܡܲܬܼ ܝܲܠܕܸܵܘ̈ܗܝ ܠܚܘܼܒܵܐ ܕܡ̇ܪܹܗ ܀ :ܐܘܿ ܪܸܥܝܵܢܵܐ ܟܕܼܝܼܢ ܥܲܡ ܚܲܫܹ̈ܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ\nܕܠܵܐ ܐܸܬܼܪܲܦܝܼ ܒܚܲܫܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܠܘܵܬܼ ܪܘܼܛܵܢܵܐ ܀ :ܐܘܿ ܐܵܕܼܵܡܘܿܣ ܕܦܲܠܚܹ݂ܗ ܒܝܼܫܵܐ ܩܫܲܝ̈ܵܐ\nܘܠܵܐ ܐܸܬܼܪܲܟܲܟ ܒܲܫܡܘܼ̈ܥܵܬܼܵܐ ܡܥܝܼܢ̈ܝܝܵܬܼܵܐ ܀","english":"O the accuser who was not satisfied with the sword of fire,\nand he began to pour out the bitterness of his wrath upon the Creator. He did not consider the spirit of wrath and kill your children,\nand he sought to afflict you through your heirs. In the generation of his children, the rebel thought that he would be merciful to him,\nthat the love of his children would be difficult for him and would produce hatred. Finally, the slanderer kept for him a harsh generation,\nknowing that the bond of love of fire is bound to his children. Three battles the rebel waged with the righteous,\nand in the fourth he exhausted his arrows and stood ashamed. In this contest his hope was hung, and he was expecting\nthat the name of the victor would be heard alone and that he would overcome Job. For his desire did not ascend to the end,\nnor did that perfect one incline to the name of the victor. O the athlete of righteousness, how much violence he endured,\nand was not broken by the blows of the generation. O the dead one clothed in the members of the pure one for sufferings,\nO the flesh that endured a generation with the spirit. O the son of Adam, dust of the earth who forgot his nature,\nand the mercy of his children did not turn him to the love of his Lord. O the thought that was troubled with the sufferings of death,\nthat was not broken by the suffering of his children towards hatred. O the adamant that evil served with harsh things,\nand was not softened by the grievous tidings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܘܿ ܠܲܢܟܼܝܼܠܵܐ ܕܠܵܐ ܣܸܦܩܲܬ̤ ܠܹܗ ܚܲܪܒܵܐ ܕܐ̄ܢܵܫܵܐ","severity":"info","text":"The opening apostrophe to the 'accuser' (Satan) who was not satisfied with the 'sword of fire' likely alludes to the divine fire that tested Job's piety, a motif in Syriac exegesis.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡ̇ܪܘܿܕܼܵܐ","severity":"info","text":"The term 'rebel' (mrudā) is a standard Syriac epithet for Satan, emphasizing his defiance against God in the Job narrative.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܩܪ̈ܵܒܹܐ ܥܒ݂ܲܪ ܡ̇ܪܘܿܕܼܵܐ ܥܲܡ ܙܲܕܿܝܼܩܵܐ","severity":"info","text":"The 'three battles' and a fourth where Satan exhausts his arrows echo Job 1–2, where Job endures successive calamities; the fourth battle may refer to the final trial of his patience.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܘܿ ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The epithet 'athlete of righteousness' reflects the ascetic and martyrological tradition in Syriac Christianity, where Job is a model of endurance under persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ... ܐܘܿ ... ܐܘܿ ...","severity":"info","text":"The repeated exclamatory 'O' (ʾaw) structures a series of apostrophes to Satan, Job, and abstract concepts, creating a liturgical or homiletic rhythm typical of Narsai's verse.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܠܒܼܝܼܫ ܗܲܕܵܡܹ̈ܐ ܕܲܙܟܼܵܐ ܠܚܲܫܹ̈ܐ","severity":"caution","text":"The phrase 'dead one clothed in the members of the pure one' is ambiguous: it may refer to Satan inhabiting Job's body or to a typological figure; the Syriac allows both readings.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead one clothed in the members of the pure one' is unclear—possibly Satan or a personification of death.","The phrase 'the bond of love of fire' (ܚܘܼܒܵܐ ܕܐ̄ܢܵܫܵܐ) may be a metaphor for divine punishment or Satan's malice; the Syriac does not disambiguate."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܠܵܘ ܠܲܟܼܝܵܢܹܗ ܛܥ̣ܵܐ ܡ̇ܝܘܿܬܼܵܐ ܒܚܲܫܹ̈ܐ ܕܲܣܒܹܲܠ\nܘܠܵܘ ܐܲܝܟ ܣܵܢܹ̇ܐ ܚܘܼܒܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܠܵܐ ܪܲܛܸܢ ܗ̄ܘ̣ܵܐ ܀ :ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܒܚܲܫܹ̈ܐ ܕܲܒܼܢܵܘ̈ܗܝ ܘܲܕܼܩܸܢܝܵܢܵܘ̈ܗܝ\nܘܡܲܬܼܒܲܝܲܐ ܗ̄ܘ̣ܵܐ ܒܪܸܚܡܲܬܼ ܡ̇ܪܹܗ ܘܠܵܐ ܡܸܬܼܪܲܦܸܐ ܀ :ܚܘܼܒܵܐ ܒܚܘܼܒܵܐ ܦܲܚܼܡ ܐܝܼܘܿܒܼ ܐܲܝܟ ܦܵܪܘܿܫܵܐ\nܘܲܥܠ݂ܲܒܼ ܚܘܼܒܵܐ ܕܪܸܚܡܲܬܼ ܡ̇ܪܹܗ ܠܚܘܼܒܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܀ :ܐܲܟܼܪܝܼ ܣܲܓܿܝܼ ܥܲܠ ܩܸܢܝܵܢܵܘ̈ܗܝ ܘܠܵܐ ܪܲܛܸܢ ܗ̄ܘ̣ܵܐ\nܚܲܫ̣ ܥܲܠ ܝܲܠܕܼܵܘ̈ܗܝ ܘܒܲܝܲܐ ܚܲܫܹܗ ܒܪܸܚܡܲܬܼ ܡ̇ܪܹܗ ܀ :ܨܪܵܐ ܠܲܦܪܝܼܣܵܐ ܬܲܟܼܣܝܼܬܼ ܦܲܓܼܪܹܗ ܘܣܲܦܲܪ ܣܲܥܪܹܗ\nܘܠܵܐ ܨܪܵܐ ܠܸܒܹܿܗ ܒܝܲܕܼ ܦܘܼܠܵܓܼܵܐ ܕܥܲܠ ܒܵܪܘܿܝܹܗ ܀ :ܥܲܪܛܸܠ ܢܸܦܩܹ̇ܬܼ ܟܲܕܼ ܐܸܬܼܝܲܠܕܹܿܬܼ ܐܸܡ̣ܲܪ ܟܹܐܢܵܐ\nܘܥܲܪܛܸܠ ܐܸܗܦܘܿܟ ܕܠܵܐ ܬܲܟܼܣܝܼܬܼܵܐ ܐܲܝܟ ܡ̇ܐ ܐܸܬܹܿܝܬܼ ܀ :ܐܲܠܵܗܝ ܝܲܗ̣̄ܒܼ ܠܝܼ ܘܲܗ̣ܦܲܟ ܫܲܩ̣ܠܹܗ ܫܲܠܝܼܛ ܪܸܡܙܹܗ\nܫܡܹܗ ܢܸܬܼܒܲܪܲܟ ܡ̣ܢ ܩܸܢܝܵܢܵܘ̈ܗܝ ܥܲܠ ܟܠ ܕܲܒܼܪ̣ܵܐ ܀ :ܦܪܲܥ ܬܲܡܝܼܡܵܐ ܩܵܠ ܬܵܘܕܲܝܼܬܼܵܐ ܚܠܵܦ ܝܵܪ̈ܘܿܬܼܵܘܗܝ\nܘܚܲܬܸܿܡ ܡ̇ܪܹܗ ܥܲܠ ܚܘܼܡܣܵܢܹܗ ܕܠܵܐ ܚ̣ܟܵܐ ܘܪܲܛܸܢ ܀ :ܫܠܸܡ̣ ܬܲܟܼܬܿܘܼܫܵܐ ܕܡ̇ܘܬܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܘܲܕܼܩܸܢܝܵܢܵܘ̈ܗܝ\nܘܫܲܪܝܼ ܡܚܲܕܸܿܬܼ ܙܲܝܢܵܐ ܐ̄ܚܪܹܢܵܐ ܠܐܲܒܼܕܵܢ ܦܲܓܼܪܵܐ ܀ :ܒܢܘܼܪܵܐ ܕܪܘܼܓܼܙܹܗ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܐܝܼܘܿܒܼ\nܕܐܲܝܢܵܐ ܦܲܚܵܐ ܢܥܲܡܸܩ ܢܸܛܡܘܿܪ ܠܩܲܠܝܼܠܘܼܬܹܗ ܀ :ܐܸܒܼܠܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܐܸܢ ܙܵܟܹ̇ܐ ܠܝܼ ܥܲܦܪܹܗ ܕܐܵܕܼܵܐ\nܘܡܲܗܸܠ ܓܵܚܹ̇ܟ ܒܲܪ ܕܚܝܼܚܵܐ ܥܲܠ ܪܘܼܚܵܢܵܐ ܀ :ܫܒܹ̇ܝܬܼ ܩܸܢܝܵܢܵܘ̈ܗܝ ܘܠܲܒܸܿܒܼ ܢܲܦܫܹܗ ܒܬܼܘܼܟܼܠܵܢ ܡ̇ܪܹܗ\nܩܸܛ̇ܠܹܬܼ ܠܲܒܼܢܵܘ̈ܗܝ ܘܒܲܪܸܟ ܠܲܫܡܹܗ ܕܗܘ̤ ܝܲܗ̣̄ܒܼ ܘܲܢܣ݂ܲܒܼ ܀","english":"Not your children, the accuser, who was not satisfied with the sword of fire, and he began to pour out the bitterness of his wrath upon the Creator. He did not consider the spirit of wrath and kill your children, and he sought to afflict him with the pains of his children and his servants, and he was seeking the mercy of his Lord and was not healed. Love with love, Job, like a divider, and the love of the mercy of his Lord overcame the love of his children. He mourned greatly over his servants and did not become angry; he grieved for his children and sought his pain in the mercy of his Lord. The covering of his body was rent, and his hair was cut, but his heart was not rent by the dispute against his Creator. He was stripped of his form when he was born, he said, \"Naked,\" and he was stripped of his appearance without covering, as when I came. My God gave to me, and he took away; his command is powerful. His name is blessed from his servants over every creature. The perfect one offered a voice of thanksgiving in place of his possessions, and he sealed his Lord over his violence without anger and wrath. The order of death of his children and his servants was completed, and he began anew another burden for the destruction of the body. With the fire of his wrath he was burning against Job, that he might deepen a pit and bury his lightness. But that great one, if he conquers the dust of Adam, he will cause the son of the living to laugh over the spirits. I left his servants and strengthened his soul with the trust of his Lord; I killed his children and blessed the name of Him who gives and takes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܘ ܠܲܟܼܝܵܢܹܗ ܛܥ̣ܵܐ ܡ̇ܝܘܿܬܼܵܐ ܒܚܲܫܹ̈ܐ ܕܲܣܒܹܲܠ","severity":"info","text":"The opening line is a rhetorical address to Job, contrasting the accuser's relentless wrath with Job's endurance of pain without anger.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥubbā (love) is used repeatedly in a paradoxical sense: Job's love for his Lord overcomes his love for his children, reflecting a spiritual hierarchy.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܪܛܸܠ ܢܸܦܩܹ̇ܬܼ ܟܲܕܼ ܐܸܬܼܝܲܠܕܹܿܬܼ ܐܸܡ̣ܲܪ ܟܹܐܢܵܐ","severity":"info","text":"Echoes Job 1:21 (LXX/ Peshitta): 'Naked I came from my mother's womb, and naked I shall return.' Narsai adapts this to Job's stripping of worldly goods.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܵܕܼܵܐ","severity":"info","text":"Reference to 'the dust of Adam' (ܥܲܦܪܹܗ ܕܐܵܕܼܵܐ) ties Job's suffering to the fallen human condition inherited from Adam, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ̣ ܬܲܟܼܬܿܘܼܫܵܐ ܕܡ̇ܘܬܵܐ","severity":"info","text":"This line marks a narrative transition: the completion of Job's mourning for his children and servants, followed by a new affliction—the bodily disease—signaling a second phase of trials.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܲܗܸܠ ܓܵܚܹ̇ܟ ܒܲܪ ܕܚܝܼܚܵܐ ܥܲܠ ܪܘܼܚܵܢܵܐ","severity":"caution","text":"The phrase 'son of the living' (ܒܲܪ ܕܚܝܼܚܵܐ) is ambiguous: it may refer to Christ (a common Syriac title) or to a generic righteous person. The English draft's 'son of the living' is literal but the referent is uncertain.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the living' (ܒܲܪ ܕܚܝܼܚܵܐ) is unclear—could be Christ or a generic figure.","The phrase 'I left his servants' (ܫܒܹ̇ܝܬܼ ܩܸܢܝܵܢܵܘ̈ܗܝ) shifts to first-person voice, possibly the accuser speaking, but the speaker is ambiguous."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܝܸܕܼܥܹ̇ܬܼ ܡܸܟܹܿܝܠ ܕܠܵܐ ܡܸܬܼܪܲܦܸܐ ܒܒܲܪ̈ܵܝܵܬܼܵܐ\nܘܠܵܐ ܡܸܚܸܫ ܠܹܗ ܟܹܐܒܵܐ ܕܝܲܠ̈ܕܵܘܗܝ ܐܲܝܟ ܕܲܩܢܘܿܡܹܗ ܀ :ܠܗܲܝܟܲܠ ܦܲܓܼܪܹܗ ܙܵܕܹܩ ܡܸܟܹܿܝܠ ܕܐܸܩܪܘܿܒܼ ܘܐܸܣܬܿܘܿܪ\nܕܐܸܢ ܠܵܐܚܵܐܹ̇ܫ ܒܝܲܕܼ ܗܲܕܵܡ̇ܘ̈ܗܝ ܠܵܐ ܡܸܬܼܪܦܸܐ: ܀ :ܗܵܠܹܝܢ ܗܘ̤ ܒܹܗ ܡܸܬܼܚܲܫܲܕܼ ܗ̄ܘ̣ܵܐ ܥܵܘ̇ܠܵܐܝܼܬܼ\nܕܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܪܸܓܼܬܼ ܢܸܟܼܠܹܗ ܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܀ :ܓܠ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܠܢܸܟܼܠܹܗ ܟܲܣܝܵܐ ܒܝܲܕܼ ܗܵܝ̇ ܕܐܲܟܼܬܸܿܒܼ\nܕܐܸܬܼܵܐ ܐܵܦ ܗܘ̤ ܥܲܡ ܙܲܕܿܝܼܩܹ̈ܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ ܀ :ܠܚܘܼܫܵܒܼ ܢܸܟܼܠܹܗ ܦܪܣܝܼ ܪܸܡܙܵܐ ܒܝܲܕܼ ܫܘܼܐܵܠܵܐ\nܘܗܘ̤ ܠܹܗ ܐܲܟܸܿܣ ܒܝܲܕܼ ܗܵܝ̇ ܕܐܸܡ݂ܲܪ ܕܚܸܕܼ̇ܪܹܬܼ ܒܐܲܪܥܵܐ ܀ :ܗܵܐ ܣܵܡ̣ܬܿ ܠܸܒܵܟ ܥܲܠ ܥܲܒܼܕܿܝ ܐܝܼܘܿܒܼ ܐܲܫܡܲܥ ܨܹܐܕܼܵܘܗܝ\nܕܬܲܡܝܼܡ ܘܲܬܼܪܝܝܼܨ ܘܠܲܝܬܿ ܐܲܟܼܟܵܬܹܗ ܕܲܡܝܲܩܲܪ ܠܝܼ ܀ :ܠܵܐ ܡܸܬܼܪܲܦܸܐ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ ܘܬܲܡܝܼܡܘܼܬܼܵܐ\nܘܡܲܛܸܢ ܐܲܢ̄ܬܿ ܠܝܼ ܕܐܵܘܒܸܿܕܼ ܒܐܝܼܕܲܝ̈ܟ ܠܥܲܒܼܕܵܐ ܛܵܒܼܵܐ ܀ :ܦܲܢܝܼ ܢܟܼܠܵܐ ܠܪܸܡܙܵܐ ܟܲܣܝܵܐ ܕܡ̣ܢ ܒܵܪܘܿܝܵܐ\nܕܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ ܡܸܫܟܵܐ ܕܲܒܼܠܲܥ ܒܓܹܐܪܹ̈ܐ ܕܲܡܚܘܼܬܼܝ ܀ :ܟܠ ܠܲܡ ܕܲܩܢܸܐ ܝܵܗܹ̇ܒܼ ܓܲܒܼܪܵܐ ܘܡܲܚܸܐ ܢܲܦܫܹܗ\nܕܢܲܦܫܵܐ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܟܠܡܸܕܸܿܡ ܀ :ܘܐܸܢ ܨܵܒܹ̇ܐ ܐܲܢ̄ܬܿ ܕܬܹܐܠܲܦ ܗܵܕܹܐ ܥܢ̣ܵܐ ܡܲܪܵܚܵܐ\nܐܵܘܫܸܛ ܐܝܼܕܼܵܟ ܘܲܡܚܝܼܘܗܝ ܩܲܠܝܼܠ ܘܗܵܐ ܟܵܦܲ݁ܪ ܒܵܟ ܀ :ܘܐܸܢ ܡܵܚܹ̇ܐ ܐܲܢ̄ܬܿ ܫܲܒܼܛܵܐ ܕܐܝܼܕܼܵܟ ܥܲܠ ܗܲܕܵܡ̇ܘ̈ܗܝ\nܒܐܲܦܲܝ̈ܟ ܩܵܐܹ̇ܡ ܘܲܡܨܲܚܸܐ ܠܵܟ ܕܠܵܐ ܟܘܼܚܵܕܼܵܐ ܀ ܚܵܪ̣ ܝܵ̇ܕܲܥ ܟܠ ܒܪܸܓܲܬܼ ܢܲܦܫܹܗ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ:\nܘܝܲܗ̣̄ܒܹܿܗ ܠܐܝܼܘܿܒܼ ܕܢܸܚܘܿܬܼ ܥܲܡܹܗ ܠܕܼܪܵܐ ܕܦܵܓܼܪܹܗ ܀","english":"You knew, Michael, that he is not to be healed among creatures, and the pain of his children did not afflict him as it did his adversary. To the temple of his body, Michael, it is right that he be near and hidden, for if he suffers through his members, he is not to be healed. He was accusing him wickedly in this, that he might bring to light the whole hidden will, and he was being reviled. The Creator revealed the whole hidden thing by means of that which was written, that he also would come with the righteous before God. He spread a sign over his whole thought by means of a question, and he himself added by means of that which he said, \"I have gone around in the earth.\" Behold, you set your heart upon my servant Job; hear his testimony, that he is perfect and upright, and there is no one like him who honors me. He is not to be healed from affliction and perfection, and you bring it to me that I should destroy the good servant at your hands. He opened the whole thing to the hidden sign from the Creator, that it is not his own that is able to swallow the arrows of my blows. Every man who gives a blow and strikes himself, it is the self alone that loves suffering from everything. And if you wish to learn this, you arrogant one, stretch out your hand and strike him a little, and behold, he denies you. And if you strike the rod of your hand upon his members, he stands before your face and confesses to you without denial. He knows all the will of the slanderer's self, and he gave it to Job that he might live with him for the generation of his body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܟܹܿܝܠ","severity":"info","text":"Michael the archangel is addressed directly, a figure who appears in Job traditions as an intercessor or adversary; Narsai here casts him as the accuser (Satan) in dialogue with God.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܸܡ݂ܲܪ ܕܚܸܕܼ̇ܪܹܬܼ ܒܐܲܪܥܵܐ","severity":"info","text":"Echoes Job 1:7 (Satan's claim to have roamed the earth), a key verse in the prologue where the adversary reports his wanderings.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܡܝܼܡ ܘܲܬܼܪܝܝܼܨ","severity":"info","text":"Alludes to Job 1:1 (Job as 'perfect and upright'), the standard description of Job's character in the biblical prologue.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The Syriac term 'slanderer' (literally 'eater of flesh') is a standard epithet for Satan in Syriac exegetical and homiletic literature, emphasizing his role as accuser.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 13 of 16","severity":"info","text":"This passage continues the narrative of the heavenly dialogue between God and the accuser (Michael/Satan), with God defending Job's perfection and the accuser's persistence.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܲܦܫܵܐ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ","severity":"caution","text":"The phrase 'the self alone loves suffering' is ambiguous: it may mean the slanderer inflicts pain on himself, or that Job's self-love causes his suffering; the syntax allows both readings.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Michael' is ambiguous: in some Syriac traditions, Michael is the angel of mercy, but here he is clearly the accuser (Satan), possibly a conflation or a dramatic inversion.","The phrase 'the self alone loves suffering' is syntactically ambiguous: it could refer to the slanderer's self-inflicted pain or to Job's masochistic endurance."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܗܵܐ ܠܲܡ ܡܲܫܠܲܡ ܐܝܼܘܿܒܼ ܒܐܝܼܕܲܝ̈ܟ ܪܡܲܙ̣ ܠܹܗ ܟܲܣܝܵܐ\nܢܲܦܫܹܗ ܒܲܠܚܘܿܕܼ ܠܵܐ ܡܲܦܲܝ ܠܵܟ ܠܡܸܣܲܒܼ ܡܵܢܹܗ ܀ :ܐܲܪܓܸܿܫ ܒܝܼܫܵܐ ܕܐܲܗܡܝܼ ܛܵܒܼܵܐ ܡ̣ܢ ܒܲܪ ܒܲܝܬܹܿܗ\nܘܲܡ̣ܬܲܚ ܩܸܫܬܹܿܗ ܘܲܡ̣ܠܵܗ̇ ܓܹܐܪܹ̈ܐ ܕܢܘܼܪܵܐ ܕܪܘܼܓܼܙܹܗ ܀ :ܢܦܲܩ̣ ܠܲܡ ܒܝܼܫܵܐ ܘܲܡ̣ܚܲܝܗܝ ܠܐܝܼܘܿܒܼ ܒܫܘܼܚܢܵܐ ܒܝܼܫܵܠ\nܡ̣ܢ ܪܹܫ ܓܘܼܫܡܹܗ ܥܕܲܡ̇ܐ ܠܪܸ̈ܓܼܠܵܘܗܝ ܕܠܵܐ ܚܵܘܣܵܐ ܀ :ܫܒܘܼܚܢܵܐ ܣܲܪܝܵܐ ܢܲܣܟܹܿܗ ܠܦܲܓܼܪܹܗ ܐܲܝܟ ܕܲܒܼܟܼܘܼܪܵܐ\nܘܲܡ̣ܪܲܩ ܡܸܢܹܗ ܨܵܐܬܼܵܐ ܕܚܲܫܹ̈ܐ ܒܪܸܬܼܚܹܗ ܩܲܫܝܵܐ ܀ :ܣܲܦܸܩ ܐܸܢܘܿܢ ܠܓܹܐܪ̈ܲܝ ܚܸܡܬܹܗ ܒܢܘܼܪܵܐ ܕܲܫܓܲܪ\nܘܦܲܓܼܪܹܗ ܕܐܝܼܘܿܒܼ ܡܸܫܦܲܪ ܫܲܦܲ݁ܪ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܢܚܸܬܼܘ ܕܲܪܵܪܹ̈ܐ ܬܪܹܝܢ ܕܲܠܩܲܘܼܒܼܠܹ̈ܐ ܠܒܹܝܬܼ ܬܲܟܼܬܿܘܼܫܵܐ\nܪܹܫܵܐ ܕܐܵܐܲܪ ܘܦܲܓܼܪܵܢܵܝܵܐ ܠܒܼܝܼܫ ܗܲܕܵܡܹ̈ܐ ܀ :ܙܟܼܵܐ ܦܲܓܼܪܵܢܵܐ ܠܪܘܼܚܵܢܵܝܵܐ ܒܚܹܝܠ ܨܸܒܼܝܵܢܵܐ\nܘܚܵܒܼ݂ ܪܘܼܚܵܢܵܐ ܡ̣ܢ ܦܲܓܼܪܵܐ ܒܪܲܦܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܩܵܡ̣ ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܒܐܸܣܛܵܕܼܝܼܘܿܢ\nܘܐܸܚܲܕܼ ܕܵܪܵܐ ܒܸܣܪܵܢܵܝܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ ܀ :ܟܢܲܫ݂ܘ ܚܲܘܵܝܹ̈ܐ ܕܐܲܬܼܠܹܝܛܘܼܬܼܵܐ ܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ\nܘܲܬܼܗܲܪܘ ܐܲܟܲܚ̄ܕܼ ܒܦܲܓܼܪܵܢܵܝܵܐ ܕܲܙܟܼܵܐ ܠܪܘܼܚܵܐ ܀ :ܐܘܿ ܬܲܟܼܬܿܘܼܫܵܐ ܚܲܕܼܬܼܵܐ ܕܲܗܘ̤ܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܕܐܲܝܢܵܐ ܕܒܼܵܠܲ݁ܥ ܠܹܗ ܡܸܬܼܦܲܢܸܐ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܒܠܲܥ̣ ܦܲܓܼܪܵܢܵܐ ܡ̣ܢ ܪܘܼܚܵܢܵܐ ܘܒܲܣܒܸܿܣ ܓܘܼܫܡܹܗ\nܘܲܒܼܚܘܼܒܵܠܹܗ ܫܲܩ݂ܲܠ ܙܵܟܼܘܼܬܼܵܐ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܀ :ܣܬ݂ܲܪ ܡ̇ܪܘܿܕܼܵܐ ܠܒܸܢܝܵܢ ܦܲܓܼܪܹܗ ܘܲܒܼܢ̣ܵܐ ܠܢܲܦܫܹܗ\nܒܪ̣ܵܐ ܗܲܕܵܡ̇ܘ̈ܗܝ ܘܚܲܝܸܨ ܙܵܘܥܵܘ̈ܗܝ ܒܝܲܕܼ ܚܘܼܡܵܣܵܢܵܐ ܀","english":"Behold, I deliver Job into your hands; he signaled to the hidden one. His own self alone, he does not permit you to take his measure. The evil one perceived that the good one had quieted from his household, and he bent his bow and filled the arrows of the fire of his wrath. The evil one went out and struck Job with a grievous ulcer, from the crown of his head to his feet, without respite. A foul ulcer covered his body like a firstborn, and it drew from him the sound of pains in its harsh rupture. He shot the arrows of his anger into the fire of the furnace, and the body of Job was beautifully adorned with flame. The two champions descended to the arena of contest, the head of the air and the corporeal one, clothed in limbs. The corporeal one conquered the spiritual one by the power of will, and the spirit was defeated by the body through the laxity of the soul. The athlete of righteousness stood in the stadium, and he held a corporeal contest with the spirit. The spectators of the athletic contest were amazed at the high contests, and they marveled together at the corporeal one who conquered the spirit. O new contest that was not customary, where the one who devours is overcome, and the crown of victory is complete. The corporeal one devoured the spirit and consumed his body, and in his destruction he takes the victory as a true one. The rebel hid the request of his body and sought his own self; he created his limbs and strengthened his joints by means of violence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܣܝܵܐ","severity":"info","text":"The term ܟܲܣܝܵܐ (kasyā) means 'hidden one' and likely refers to Satan, who is concealed in his malice, a common epithet in Syriac literature.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"The description of Job's affliction with a grievous ulcer from head to foot echoes Job 2:12 (Peshitta), where Satan strikes Job with severe sores.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The athletic imagery (athlete, stadium, contest) reflects the Greco-Roman agonistic tradition, adapted in Syriac homilies to depict spiritual struggle, as in Narsai's other works.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܲܓܼܪܵܢܵܐ ... ܪܘܼܚܵܢܵܐ","severity":"info","text":"The passage contrasts the corporeal (ܦܲܓܼܪܵܢܵܐ) and spiritual (ܪܘܼܚܵܢܵܐ) in a chiastic reversal: the body conquers the spirit, then the spirit is defeated by the body, emphasizing paradox.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܣܒܸܿܣ","severity":"caution","text":"The verb ܒܲܣܒܸܿܣ (basbes) is rare; it may mean 'consumed' or 'dissolved,' but the sense is uncertain. The translation 'consumed' is adopted here based on context.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden one' (ܟܲܣܝܵܐ) is ambiguous: it could be Satan or a demonic agent; the reading as Satan is standard in Narsai's Job homilies.","The phrase 'the rebel hid the request of his body' (ܣܬ݂ܲܪ ܡ̇ܪܘܿܕܼܵܐ ܠܒܸܢܝܵܢ ܦܲܓܼܪܹܗ) is obscure; it may refer to Job's rebellious flesh concealing its desire, or to Satan hiding his intent."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܢܝܼܫܵܐ ܩ̣ܒܲܥܘ ܗ̄ܘ̣ܵܘ ܒܝܼܫܵܐ ܘܐܝܼܘܿܒܼ ܒܹܝܬܼ ܐܵܓܼܘܿܢܵܐ\nܕܐܲܝܢܵܐ ܕܚܵܢܹ̇ܐ ܒܝܲܕܼ ܨܸܒܼܝܵܢܐ ܟܠܝܼܠܵܐ ܢܵܣܹ̇ܒܼ ܀ :ܡ̣ܬܲܚ ܨܼܒܼܝܵܢܹܗ ܦܲܓܼܪܵܢܵܝܵܐ ܠܢܝܼܫܵܐ ܕܲܩ̣ܒܲܥܘ\nܘܣܲܩܦܸܩ ܓܹܐܪ̈ܵܘܗܝ ܪܘܼܚܵܢܵܝܵܐ ܠܟܼܵܐ ܡ̣ܢ ܢܝܼܫܵܐ ܀ :ܐܘܿ ܩܲܫܬܵܐ ܕܲܢܨܲܚ ܘܲܙܟܼܵܐ ܒܟܼܠ ܬܲܟܼܬܿܘܼܫܝܼ̈ܢ\nܘܚܲܕܼ ܥܲܦܪܵܢܵܐ ܪܡ̇ܝ̣ܗܝ ܟܲܕܼ ܝܲܬܿܝܼܒܼ ܘܲܫܠܝܼܚ ܙܲܝܢܹܗ ܀ :ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܟܝܵܢܵܐ ܫܝܼܛܵܐ ܕܕܵܪܫܘܼܗܝ ܕܲܝܘܹ̈ܐ\nܕܩܵܡ̣ ܟܲܕܼ ܢܲܦܝܼܠ ܐܲܪܡܝܼ ܐܸܢܘܿܢ ܬܲܚܬܲܝ ܪ̈ܓܼܠܵܘܗܝ ܀ :ܐܘܿ ܐܲܬܼܠܹܝܛܵܐ ܦܲܓܼܪܵܢܵܝܵܐ ܕܐܲܚܕܵܝ̈ܗܝ ܪ̈ܘܼܚܹܐ\nܘܦܲܠܸܛ ܢܲܦܫܹܗ ܝܲܩܝܼܪ ܓܘܼܫܡܵܐ ܡ̣ܢ ܩܲܠܝܼܠܹ̈ܐ ܀ :ܐܘܿ ܡܲܠܵܚܵܐ ܕܪܵܕܹܐ ܒܝܲܡܵܐ ܒܣܲܬܼܘܵܐ ܩܲܫܝܵܐ\nܘܠܵܐ ܛܲܒܲܥܬܼܵܗ̇ ܫܓܼܝܼܫܘܼܬܼ ܓܼܠ̈ܠܹܐ ܠܗܲܝܡܵܢܘܼܬܹܗ ܀ :ܫܲܓܼܫܹܗ ܒܝܼܫܵܐ ܒܝܲܡܵܐ ܕܦܲܓܼܪܹܗ ܥܲܡ ܪܸܥܝܵܢܹܗ\nܘܐܲܣܪ̣ܵܗ̇ ܠܸܐܠܦܵܐ ܒܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܕܠܵܐ ܬܸܬܿܛܲܒܲܥ ܀ :ܢܫܲܒܼ݂ܘ ܒܹܗ ܛܸܒܹܿܐ ܐܲܝܟ ܥܲܠܥܵܠܹ̈ܐ ܘܠܵܐ ܐܸܬܼܪܲܦܝܼ\nܘܢܲܩ̣ܫܹܗ ܚܲܫܵܐ ܕܡ̇ܘܬܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܘܠܵܐ ܐܸܬܼܦܲܠܲܓܼ ܀ :ܚܲܒܼܛܵܗ̇ ܒܝܼܫܵܐ ܠܚܲܩܠܵܐ ܕܦܲܓܼܪܹܗ ܒܒܲܪܕܼܵܐ ܕܟܹܐܒܹ̈ܐ\nܘܲܦܪ݂ܲܥ ܦܘܼܡܹܗ ܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ ܚܠܵܦ ܓܘܼܕܵܦܵܐ ܀ :ܫܒܼ݂ܵܐ ܩܸܢܝܵܢܵܘ̈ܗܝ ܐܵܟܹ̇ܠܩܲܪܨܵܐ ܕܢܸܫܒܸܿܐ ܠܸܒܹܿܗ\nܘܣܲܬܲܪ ܥܘܼܬܼܪܵܐ ܕܟܲܣܝܘܼܬܼ ܢܲܦܫܹܗ ܒܓܼܵܘ ܡ̣ܢ ܩܘܼܫܬܵܐ ܀ :ܕܠܵܐ ܐܸܬܼܪܲܦܝܼ ܒܐܲܒܼܕܵܢ ܢܸܟܼܣܵܘ̈ܗܝ ܘܚܲܫܲܝ̈ ܦܲܓܼܪܹܗ\nܓܼܕܲܠ ܠܹܗ ܡ̇ܪܹܗ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܚܠܵܦ ܐܘܼܠܨܵܢܵܘ̈ܗܝ ܀ :ܕܲܕܼܪܲܫ ܐܘܼܪܚܵܐ ܨܹܝܕܼ ܟܹܐܢܘܼܬܼܵܐ ܒܦܘܼܪܫܵܢ ܢܲܦܫܹܗ\nܥܲܒܼ݂ܕܹܿܗ ܐܘܼܪܚܵܐ ܕܢܸܪܕܿܘܿܢ ܐ̄ܢܵܫܵܐ ܒܕܼܘܼܡܝܵܐ ܕܥܲܡܠܵܘ̈ܗܝ ܀","english":"The evil one was striking Job in the house of agonies, that he might sin by a will that is wholly bound. He extended his bodily will to the evil one who was striking, and his spiritual arrows were insufficient for the evil one. O bow that laughs and conquers in all his contests, and a single clod of earth casts him down when he sits and casts his weapon. O death, the natural end of the demons who contend with him, who stood while he was heavy and cast down the sign beneath his feet. O bodily athlete whom the spirits seized, and he brings out his heavy self, the body, from the light ones. O sailor who sails the sea in a harsh winter, and the disturbance of the waves does not trouble his faith. The evil one troubled him in the sea of his body along with his thought, and he moored the ship in the harbor of his self so that it would not be submerged. The plagues struck him like storms and were not healed, and the pain of death burned in his members and was not divided. The evil one struck the field of his body with a hail of pains, and his mouth repaid the sound of praise instead of blasphemy. His seven friends, the slanderers of the heart of his thought, concealed the wealth of the covering of his self within from the truth. He was not healed in the loss of his possessions and the pains of his body; his Lord crowned him with a crown of victory in place of his afflictions. He sought a path toward pain in the separation of his self; he made it a path for the pursuit of healing in the silence of his labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬ ܐܵܓܘܿܢܵܐ","severity":"info","text":"The phrase 'house of agonies' (bēt ʾāgōʿā) is a Syriac calque on Greek ἀγών, denoting a place of contest or suffering, here Job’s body as a spiritual arena.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܿ ܡܲܠܵܚܵܐ ܕܪܵܕܹܐ ܒܝܲܡܵܐ","severity":"info","text":"The sailor metaphor echoes the biblical image of the righteous as a steadfast pilot (cf. Proverbs 23:34 Peshitta), but Narsai adapts it to Job’s inner faith amid bodily storms.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܿ ܡ̇ܝܘܿܬܵܐ ܟܝܵܢܵܐ ܫܝܼܛܵܐ ܕܕܵܪܫܘܼܗܝ ܕܲܝܘܹ̈ܐ","severity":"info","text":"Narsai personifies Death as the 'natural end of demons,' reflecting Syriac ascetic cosmology where demons are mortal beings defeated by the righteous, a theme found in earlier monastic literature.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ... ܐܘܿ ... ܐܘܿ","severity":"info","text":"The repeated exclamatory 'O' (ʾaw) introduces a series of apostrophes (bow, death, athlete, sailor), a rhetorical device common in Syriac memrē to dramatize Job’s spiritual combat.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܒܼ݂ܵܐ ܩܸܢܝܵܢܵܘ̈ܗܝ ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The 'seven friends' as 'slanderers' (ʾāḵel qarṣā) reinterprets Job’s comforters as malicious accusers, a reading that aligns with later Syriac exegesis emphasizing Job’s solitary virtue.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܕܼܪܲܫ ܐܘܼܪܚܵܐ ܨܹܝܕܼ ܟܹܐܢܘܼܬܼܵܐ' is ambiguous: it may mean 'he sought a path toward pain' (as translated) or 'he sought a path for pain,' depending on the preposition ṣayd. The reading taken follows the sense of Job actively embracing suffering as a spiritual discipline."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܕܩܲܒܸܿܠ ܢܝܼܫܵܐ ܕܙܵܟܼܘܼܬܼ ܩܘܼܫܬܵܐ ܠܘܼܩܒܲܠ ܒܝܼܫܵܐ\nܪܫܲܡ̣ ܕܘܼܟܼܪܵܢܹܗ ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܠܓܼܵܘ ܡ̣ܢ ܣܸܦܪ̈ܵܘܗܝ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܠܫܲܦܝܘܼܬܼ ܢܲܦܫܵܐ ܟܬ݂ܲܒܼ ܕܘܼܟܼܪܵܢܹܗ\nܕܢܸܡܪܘܿܩ ܟܠܢܵܫ ܣܲܢܝܘܼܬܼ ܢܲܦܫܹܗ ܒܫܘܼܦܪ̈ܵܘܗܝ ܕܐܝܼܘܿܒܼ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܩܲܠܸܣ ܐܸܢܘܿܢ ܛܵܒܼܵܐ ܠܟܹܐܢܹ̈ܐ\nܕܢܸܗܘܘܿܢ ܨܲܠܡܵܐ ܒܝܲܕܼ ܥܲܡܠܲܝ̈ܗܘܿܢ ܠܟܲܣܝܘܼܬܼ ܩܘܼܫܬܵܐ ܀ :ܠܵܘ ܩܘܼܠܵܣܹ̈ܐ ܐܲܪ̈ܥܵܢܵܝܹܐ ܓܼܕܲܠ ܠܐܲܬܼܠܹܝܛܵܘ̈ܗܝ\nܛܢܵܢܵܐ ܐܲܪܡܝܼ ܒܐܲܪܥܵܐ ܠܐ̄ܢܵܫܵܐ ܠܘܵܬܼ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܒܚܲܫܵܘ̈ܗܝ ܕܐܝܼܘܿܒܼ ܦܬ݂ܲܚ ܐܵܓܼܘܿܢܵܐ ܠܐܲܬܼܠܹܝܛܘܼܬܼܵܐ\nܘܫܲܪܝܼ ܒܸܣܪܵܐ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܗܘ̤ܵܘ ܢܸܨܚܵܢܵܘ̈ܗܝ ܐܲܝܟ ܟܵܪ̈ܘܿܙܹܐ ܒܐܸܕܼܢܲܝ̈ ܟܠܢܵܫ\nܕܚܲܡܣܸܢܘ ܐ̄ܢܵܫܵܐ ܘܠܵܐ ܬܸܬܼܪܲܦܘܿܢ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܀ :ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܩܵܥܹ̇ܐ ܟܠܢܵܫ ܥܲܠ ܙܵܟܼܘܼܬܹܗ\nܕܩܲܠܝܼܠ ܙܲܒܼܢܵܐ ܘܲܙܥܘܿܪ ܚܲܫܵܐ ܘܪܲܒܿ ܦܘܼܪܥܵܢܵܐ ܀ :ܥܲܡ ܟܠ ܘܲܒܼܟܼܠ ܗܘ̤ ܡܸܣܬܵܘܲܕܼ ܒܚܲܫܹܐ ܕܲܣܒܲܠ\nܕܠܵܐ ܠܲܡ ܫܵܘܹ̇ܝܢ ܚܲܫܹ̈ܐ ܕܙܲܒܼܢܵܐ ܠܫܘܼܒܼܚܵܐ ܕܲܥܬܼܝܼܕܼ ܀ :ܢܸܗܘܸܐ ܐܝܼܘܿܒܼ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܠܪܲܦܝܘܼܬܼ ܢܲܦܫܲܢ\nܕܟܲܕܼ ܦܲܓܼܪܵܢܵܐ ܗ̄ܘ̣ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܙܟܼܵܐ ܠܪܘܼܚܵܢܵܐ ܀ :ܒܐܘܼܪܚܵܐ ܕܥܲܡܠܵܘ̈ܗܝ ܢܸܪܕܸܿܐ ܟܠ ܫܵܥ ܕܠܵܐ ܪܘܼܛܵܢܵܐ\nܘܲܒܼܚܘܼ ܡܣܵܢܹܗ ܢܸܬܼܪܘܿܨ ܢܝܼܫܵܐ ܠܗܲܝܡܵܢܘܼܬܲܢ ܀","english":"that he might receive the victory of truth against the evil one. He inscribed his memory in the likeness of an image within his books. Like a mirror of the clarity of the soul, he wrote his memory, that every contest of the soul might be cleansed by the beauties of Job. With this interpretation, the good one praises the afflicted, who were an image by their labors for the covering of truth. Not earthly praises did he weave for his athletes; the striker cast down the man to the earth toward affliction. Through the sufferings of Job, he opened a door for athletics, and began to take flesh as a prize against the spirits. His victories were like heralds in the limbs of every contest, that they might warn man not to be broken by the pains of the body. Like a trumpet, every contest cries out concerning his victory, that the prize is small, the pain slight, and the reward great. With each and every one, he submits himself to the pains he endures, that the pains of the prize may not equal the glory that is prepared. Job became like a mirror of the slackness of the soul, that while he was corporeal in the pains of the body, he conquered the spirit. On the path of his labors, he pursued every hour without weariness, and in the midst of his journey, he directed the victory toward our faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܬܼܠܹܝܛܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܐܲܬܼܠܹܝܛܘܼܬܼܵܐ (athlētūtā) is a loan from Greek ἀθλητής, meaning 'contest' or 'athletic struggle'. Narsai uses it to frame Job's suffering as a spiritual athletic contest, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"The passage alludes to the biblical figure Job (Syriac ܐܝܼܘܿܒܼ), whose sufferings and victory are interpreted as a model for the soul's contest. The reference to 'beauties of Job' echoes the Book of Job's themes of endurance and faith.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܲܚܙܝܼܬܼܵܐ","severity":"info","text":"The image of Job as a 'mirror' (Syriac ܡܲܚܙܝܼܬܼܵܐ) of the soul's clarity reflects a common Syriac ascetic trope: the righteous person serves as a speculum for the faithful, a concept also found in the writings of Ephrem and Isaac of Nineveh.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܠܢܵܫ","severity":"info","text":"The repeated phrase 'every contest' (Syriac ܟܠܢܵܫ) structures the passage as a series of universalizing statements about Job's victory, linking his individual suffering to a cosmic struggle between truth and evil.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܗܲܝܡܵܢܘܼܬܲܢ","severity":"info","text":"The closing phrase 'our faith' (Syriac ܗܲܝܡܵܢܘܼܬܲܢ) directly addresses the audience, likely a monastic community, interpreting Job's victory as a model for their own spiritual struggles. This reflects Narsai's homiletic context.","cites":[{"key":"ed:dsc-96","label":"source edition: On Job","url":"https://syriaccorpus.org/96"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the striker cast down the man' (Syriac ܛܢܵܥܵܐ ܐܲܪܡܝܼ ܒܐܲܪܥܵܐ ܠܐ̄ܢܵܫܵܐ) is ambiguous: it may refer to the evil one striking Job, or to a divine agent casting down the adversary. The reading taken follows the English draft's interpretation of the striker as the evil one.","The term 'slackness of the soul' (Syriac ܪܲܦܝܘܼܬܼ ܢܲܦܫܲܢ) is ambiguous: it could mean 'weakness' or 'relaxation' of the soul, but in context it likely refers to the soul's vulnerability that Job's example overcomes."],"confidence":"high","notes":[]}]}