{"slug":"dsc-229","id":"syriac:dsc:dsc-229","title":"Literal Commentary on Exodus","title_source":"Literal Commentary on Exodus","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:18:46Z","cost_usd":0.05229},"source":{"registry_id":"syriac:dsc:dsc-229","work_id":"dsc-229","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/229"},"stats":{"passages":86,"english_words":26513,"coptic_letters":0,"source_letters":63870,"commentary_units":483,"commentary_kinds":9,"derived_notes":8,"ambiguities":170,"work_notes":6,"external_links":1,"timeline":6},"summary":{"work":"dsc-229","abstract":"Dionysius bar Salibi's Literal Commentary on Exodus is a verse-by-verse exegesis of the biblical book, composed in Syriac by the West Syriac metropolitan (d. 1171). The commentary follows a literal hermeneutic, distinguishing it from allegorical works, and is structured in chapters. It includes typological parallels, such as linking Abraham's sacrifices to enslaved generations and his limbs to the twelve tribes. The work claims Moses wrote Exodus after Sinai but before Leviticus. Surviving in a single manuscript likely from the 13th–14th century, the commentary lacks a firm date and external confirmation of authorship, though it was probably used in Syriac Orthodox education.","historical_context":"The commentary was likely composed in the mid-12th century in the Syriac Orthodox Church, a West Syriac community under Islamic rule in the Levant or Mesopotamia. Dionysius bar Salibi served as metropolitan, a bishop overseeing multiple dioceses, and was a prolific commentator. The work reflects the Syriac exegetical tradition, which often distinguished literal from spiritual interpretation. Its transmission is uncertain: only one manuscript survives, probably from the 13th–14th century, with no colophon dating the original. The commentary may have been used in monastic or episcopal training, but direct evidence is lacking. The text's brevity, noted in the Syriac as 'brief' due to simplicity, suggests a condensed source or authorial choice. No medieval bibliographies confirm Bar Salibi's authorship, making attribution traditional rather than externally verified.","significance":"This commentary exemplifies the literal exegetical tradition in Syriac Christianity, distinct from allegorical approaches. It provides insight into 12th-century Syriac Orthodox biblical interpretation and education. The work's typological readings and claims about Mosaic authorship connect it to broader patristic and medieval exegesis. Its survival, though limited, offers a rare witness to West Syriac commentary literature.","timeline":[{"date":"mid-12th c.","event":"Composition of Literal Commentary on Exodus by Dionysius bar Salibi (d. 1171)"},{"date":"13th–14th c.","event":"Earliest surviving manuscript likely copied"},{"date":"12th c.","event":"Bar Salibi active as West Syriac metropolitan and commentator"},{"date":"4th–5th c.","event":"Development of Syriac exegetical tradition, including literal and allegorical methods"},{"date":"6th–7th c.","event":"Earlier Syriac commentaries, e.g., by Ephrem the Syrian, influence later works"},{"date":"undated","event":"Modern edition published without manuscript siglum or apparatus"}],"relations":[{"work":"Commentary on Genesis","relation":"Part of same exegetical corpus by Dionysius bar Salibi","key":"","label":null,"url":null},{"work":"Commentary on the Old and New Testaments","relation":"Earlier Syriac commentary collection with similar chapter structure","key":"","label":null,"url":null},{"work":"Works of Ephrem the Syrian","relation":"Influential in Syriac exegetical tradition","key":"","label":null,"url":null},{"work":"Literal Commentary on the Pentateuch","relation":"Comparable genre and method","key":"","label":null,"url":null},{"work":"Syriac Orthodox liturgical and educational texts","relation":"Possible use in training","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-229","label":"DSC 229","url":"https://syriaccorpus.org/229","reason":"Citation key for the edition"}],"cautions":["Attribution to Dionysius bar Salibi is traditional and not confirmed by external medieval witnesses.","The work's date is inferred from Bar Salibi's floruit; no manuscript colophon provides a firm date.","Only one manuscript survives, likely from the 13th–14th century, with unknown provenance and no apparatus for variant readings.","The edition lacks manuscript siglum, hindering assessment of textual stability and scribal interventions.","The commentary's use in education is plausible but not directly evidenced."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000502,"generated":"2026-11-15T07:18:45Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/229"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8707"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-229","status":"pass","blocking":[],"warnings":[],"stats":{"passages":86,"translated":86,"commentary_passages":86,"commentary_units":483,"english_words":26513,"source_letters":72420,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a verse-by-verse commentary on Exodus, attributed to Dionysius bar Salibi (d. 1171), a West Syriac metropolitan of the Syriac Orthodox Church.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of the commentary rests on the attribution to Bar Salibi, whose floruit is mid-12th century; no manuscript colophon provides a firm date for the work itself.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in at least one manuscript, likely from the 13th–14th century, but the edition does not specify the manuscript siglum or provenance.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in Syriac Orthodox education; this Exodus commentary may have served in monastic or episcopal training, though direct evidence is lacking.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no apparatus for variant readings or marginalia; the user cannot assess textual stability or scribal interventions from this source alone.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Bar Salibi is traditional; no external witness (e.g., medieval bibliographies) confirms his authorship of this specific commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 86 narrative."},{"kind":"caution","severity":"caution","text":"8 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":86},"term_index":[],"citations":{"ed:dsc-229":{"label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܣܘܥܪܢܝܐ ܕܣܦܪܐ ܕܬܪܝܢ ܕܡܿܟܢܼܫ ܡܼܢ ܟܬ̈ܒܐ ܕܡܦܫ̈ܩܢܐ ܒܝܨܝܼܦܘܼܬܐ ܕܡܪܝ ܕܝܘܢܢܘܣܝܘܣ ܕܗܘܼ ܒܪ ܨܠܝܒܝ\nܩܕܡܝܬ ܥܠܼܬܐ ܕܡܦܩܢܐ ܠܐܝܠܝܢ ܓܝܪ ܕܒܣܦܪܐ ܗܢܐ ܐܣܬܼܥܪ̈ܝ ܐܘ̃ ܐܚܘܢ: ܡܬܼܩܪܒܐ ܡܠܼܬܐ ܕܬܼܢܗܪܝ ܘܬܦܫܼܩܝ: ܐܝܟ ܡܟܢܘܼܬ ܚܝܠܢ: ܒܦܣܝܼ̈ܩܬܐ ܐܦ ܠܣܦܪܐ ܗܿܢܐ ܟܿܬܒܝܼܢܢ܆ ܡܛܠ ܕܦܬܝܐܝܬ ܐܟܬܼܒܢܢ ܒܟܬܒܐ ܕܩܕܡ ܗܢܐ: ܠܦܘܼܫ̈ܩܐ ܣܘܼܥܪ̈ܢܝܐ ܘܪ̈ܘܚܢܝܐ ܕܥܬܝܼܩܬܐ ܘܕܚܿܕܬܐ܆ ܘܠܪ̈ܥܝܢܐ ܕܟ݀ܠܗܘܿܢ ܡܠ̈ܦܢܐ: ܒܗܘܿܢ ܒܟ̈ܬܒܐ ܚܡܼܠܢܢ܇ ܬܢܢ ܕܝܢ ܒܟܪܗܝܬܐ ܡܛ݀ܠ ܦܫܝܼܩܘܼܬ ܣܘܼܟ̈ܠܐ܀ ܐܦ ܗܕܐ ܕܥ܆ ܕܐܝܠܝܢ ܕܒܗܢܐ ܟܬܒܐ ܪ̈ܫܝܼܡܢ: ܫܘܼܡܠܝܐ ܐܢܝܢ ܕܕܒܚ̈ܐ ܕܩܪܒ ܐܒܪܗܡ ܐܝܟ ܡܢܝܢ ܬܠܬܐ ܚܝ̈ܘܬܐ ܕܩܪܒ ܐܒܪܗܡ: ܒܩܝܿܡܐ ܕܥܡ ܐܠܗܐ܆ ܐܫܬܥܼܒܕܘ ܬܠܬܐ ܕܪ̈ܐ܀ ܘܐܝܟ ܬܪܥܣܪ ܗܕܡ̈ܝܼܢ܆ ܐܩܝܼܡ ܬܪܥܣܪ ܫܒ̈ܛܐ܀ ܘܐܟܙܢܐ ܕܒܿܬܪ ܫܘܼܥܒܕܐ ܕܝܪܘ ܒܡܕܒܪܐ܇ ܗܿܟܢܐ ܐܦ ܫܘܼܦܢܝܼܢܐ ܪܚܿܡ ܚܘܼܒܐ܀ ܐܝܟ ܗܢܐ ܣܦܪܐ ܣܟܐ ܕܫܢ̈ܝܐ ܡܐܬܝܢ ܘܝܘ̄: ܡܼܢ ܡܥܠܬܗܘܿܢ ܕܠܡܨܪܝܢ ܥܕܡܐ ܕܩܼܡ ܡܫܟܢ ܙܒܢܐ܀ ܟܬܼܒܗ ܡܘܫܐ ܠܟܬܒܐ ܗܿܢܐ: ܒܿܬܪ ܓܠܝܢܐ ܕܒܛܘܼܪ ܣܝܼܢܝ: ܒܙܒܐܢ ܕܒܗ ܦܿܠܚܝܼܢ ܗܼܘܘ ܐܘܡ̈ܢܐ ܠܡܫܟܢ ܙܒܢܐ: ܩܕܡܐܝܬ ܟܬܼܒ ܠܣܦܪܐ ܕܒܪܝܼܬܐ܆ ܘܒܿܬܪܟܢ ܠܗܢܐ: ܘܡܚܕܐ ܠܣܦܪܐ ܕܟܗ̈ܢܐ: ܡܛܠ ܕܒܿܬ ܪܬܘܼܩܢܐ ܕܡܫܟܢ ܙܒܢܐ: ܡܬܼܒܥܐ ܗܼܘܐ ܕܢܫܡܫܘܢܼ ܟܗ̈ܢܐ܇ ܘܕܐܝܟܢ ܢܫܡܫܘܢܼ: ܣܦܪܐ ܕܝܢ ܕܡܿܢܝܿܢܐ ܘܬܢܝܢ ܢܡܘܿܣܐ: ܠܐܦ̈ܝ ܫܘܼܠܡ ܚܝ̈ܘܗܝ ܟܬܼܒ ܐܢܘܿܢ ܒܿܬܪ ܬܫܥܝܼܬܐ ܕܒܠܥܡ܀","english":"The literal commentary on the second book of the Torah, from the books of the commentaries, by the effort of Mar Dionysius bar Salibi.\n\nFirst, the reason for the title \"Exodus.\" For what is narrated in this book, O my brother, the word \"Exodus\" is presented and interpreted, as the title of the work. In chapters, this book is also written, because it was plainly written in the book before this one: the literal and spiritual commentaries of the Old and New Testaments, and the doctrines of all the teachers, were contained in those books. But here, it is brief because of the simplicity of the meaning. Also, know this: that what is recorded in this book is the completion of the sacrifices that Abraham offered. Just as Abraham offered three kinds of animals, in the covenant with God, three generations were enslaved. And just as the twelve limbs, he established twelve tribes. And just as after the enslavement of the Egyptians in the desert, so also the love of the beloved ones. Like this book, the number of years from the coming of Jesus to their entry into Egypt until the Tabernacle was built. Moses wrote this book after the revelation on Mount Sinai, at the time when the nations were serving the Tabernacle. First, he wrote the book of Genesis, and after it, this one, and then the book of the priests, because after the completion of the Tabernacle, it was necessary that the priests serve, and how they should serve. But the book of Leviticus and the Law, at the end of his life, he wrote after the history of Balaam.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܥܪܢܝܐ","severity":"info","text":"The phrase 'literal commentary' distinguishes this work from spiritual or allegorical commentaries, a common Syriac exegetical distinction.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܘܢܢܘܣܝܘܣ ܕܗܘܼ ܒܪ ܨܠܝܒܝ","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan and prolific commentator; his works often combine literal and spiritual readings.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܦܣܝܼ̈ܩܬܐ","severity":"info","text":"The commentary is divided into chapters (ܦܣܝܼ̈ܩܬܐ), following the same structure as the earlier book of commentaries on the Old and New Testaments.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܒܪܗܡ","severity":"info","text":"Bar Salibi draws a typological parallel: Abraham's three animal sacrifices correspond to three enslaved generations, and his twelve limbs to the twelve tribes of Israel.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܟܬܼܒܗ ܡܘܫܐ ܠܟܬܒܐ ܗܿܢܐ","severity":"info","text":"The commentary asserts that Moses wrote Exodus after the revelation on Sinai and after Genesis, but before Leviticus and the rest of the Law, which were written at the end of his life.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܟܪܗܝܬܐ","severity":"caution","text":"The Syriac states the commentary is 'brief' (ܒܟܪܗܝܬܐ) due to simplicity of meaning, but the English draft omits this qualification; the brevity may reflect a condensed source or authorial choice.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'three generations were enslaved' (ܬܠܬܐ ܕܪ̈ܐ) is ambiguous: it may refer to the three patriarchs (Abraham, Isaac, Jacob) or to the period of Egyptian bondage.","The reference to 'the love of the beloved ones' (ܚܘܼܒܐ) is unclear; it may allude to a specific typological or Christological interpretation not fully explained."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܗܿܠܝܢ ܫܡ̈ܗܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ ܕܥܠܼܘ ܠܡܨܪܝܢ ܥܡ ܝܥܩܘܿܒ ܗ̄ ܬܢܐ ܠܫܡܗ̈ܝܗܘܢܿ ܕܢܚܘܐ: ܕܠܐ ܐܪܦܝܼ ܡܕܡ ܒܝܬ ܟܬܒܐ ܗܢܐ ܠܗܘܿ ܕܒܪܝܼܬ ܕܠܐ ܐܟܬܼܒܗ܆ ܣܼܡ ܪܝܫܐ ܕܝܼܠܗ ܕܟܬܒܐ ܗܢܐ: ܒܿܬܪ ܫܘܼܠܡ ܗܿܘ ܩܕܡܝܐ܆ ܗܿܠܝܢ ܠܡ ܫܡ̈ܗܐ ܕܒܢ̈ܝ ܝܥܩܘܼܒ ܗܿܘ ܕܐܬܩܪܝܼ ܝܣܪܐܝܠ ܘܐܠܗܐ ܐܥܼܠ ܐܢܘܿܢ ܠܡܨܪܝܢ܇ ܘܗܘܼܝܘܼ ܕܡܿܦܩ ܠܗܘܿܢ܀ ܓܒܪ ܠܡ ܘܒܿܝܬܗ ܙܪܥܗ܀ ܣܼܡ ܡܠܟܐ ܚܼܕܬܐ ܗ̄ ܚܼܕܬܐ ܩܼܪܝܗܝ܆ ܡܛ݀ܠ ܕܗܿܢܘ ܒܥܠܕܒܒܗܘܿܢ ܩܕܡܝܐ ܕܥܒܪ̈ܝܐ܀ ܘܚܼܕܬܐ ܬܘܼܒ ܡܛ݀ܠ ܕܦܩܼܕ ܥܠܝܗܘܿܢ ܦܘܼܩܕܢܐ ܚܼܕܬܐ܆ ܕܢܫܬܥܒܕܘܢܼ ܘܝܠ̈ܘܕܝܗܘܢܿ ܢܬܩܛܠܘܢܼ: ܡܿܡܠܟ ܗܼܘܐ ܗܘܼ ܗܢܐ ܦܪܥܘܢ ܕܫܡܗ ܐܦܠܡܝܘܬܘܣ ܐܒܘܼܗܿ ܕܪܥܘܣܐ ܗ݀ܝ ܕܪܒܼܝܬ݀ ܠܡܘܿܫܐ ܒܐܝܘܦܠܝܣ ܐܘܟܝܼܬ ܡܕܝܢܬ ܫܡܫܐ܀ ܠܐ ܝܿܕܥ ܗܼܘܐ ܠܝܘܣܦ ܗ̄ ܠܐ ܨܒܼܐ ܕܢܬܼܕܟܪ ܠܛܝܒܘܼܬܐ ܕܝܘܣܦ ܠܘܬ ܡܨܪ̈ܝܐ: ܐܦܢ ܒܚܪܬܐ ܠܐ ܝܿܕܥ ܗܼܘܐ ܠܗ: ܡܬܼܚܐ ܕܫܢ̈ܝܐ ܡܐܐ: ܒܪܡ ܫܡܝܼܥ ܗܼܘܐ ܠܗ ܛܒܼܗ܀ ܗܿܟܘܬ ܢܬܚܟܡ ܠܗܘܢܿ ܫܠܼܡܘ ܒܠܟܘܿܢ ܗܿܟܘܬ ܘܬܪ̈ܥܝܬܟܘܿܢ܇ ܘܢܬܛܒܢ ܠܗܘܿܢ ܦܘܼܪܣܐ ܕܐܒܕܢܐ܇ ܕܠܡܐ ܣܿܓܝܢ ܘܡܬܥܫܢܝܼܢ ܥܠܝܢ܀ ܘܣܼܡܘ ܥܠܝܗܘܿܢ ܫܠ̈ܝܼܛܐ ܒܝܼܫ̈ܐ ܗ̄ ܫܠ̈ܝܼܛܐ ܡܨܪ̈ܝܐ܇ ܘܗܿܠܝܢ ܡܨܪ̈ܝܐ ܣܡܼܘ ܥܠܝܗܘܿܢ ܫܠ̈ܝܼܛܐ ܡܢܗܘܿܢ ܕܥܒܪ̈ܝܐ ܐܢܫ̈ܐ ܒܝܼܫ̈ܐ: ܕܐܡܬܝ ܠܡ ܕܒܿܟܝܢ ܥܠ ܐܚܝ̈ܝܗܘܢ ܢܫܪܝܟ ܒܘܼܓܢܗܘܢܿ܀ ܘܥܠܬܑܼ ܠܡ ܕܣܢܼܐܬܐ ܕܡܨܪ̈ܝܐ ܕܠܘܬ ܥܒܪ̈ܝܐ܇ ܘܠܘ ܚܐܪܘܬܐ܆ ܐܠܐ ܡܼܢ ܐܠܗܐ܆ ܐܝܟܢܐ ܕܠܐ ܢܦܘܼܫܘܢܼ ܬܡܢ: ܐܝܟ ܗ݀ܝ ܕܐܗܦܟ ܠܒܗܘܢܿ ܠܡܣܢܝܗܿ ܠܡ ܠܥܡܗ܀","english":"...these are the names of the sons of Israel who went up to Egypt with Jacob. It is not necessary to list their names, so that nothing be omitted from this book that pertains to the narrative which was not written. He placed the heading of this book after the conclusion of the first one. These are the names of the sons of Jacob, who was called Israel, and God brought them down to Egypt, and they were to be taken out of it. A man, his household, and his offspring. A new king arose, a new one, who was called that because he was the first enemy of the Hebrews. And again, new, because he issued a new decree against them, that they should be enslaved and their male children killed. This Pharaoh, whose name was Apelmeyotus, the father of Ra'usa, who raised Moses in Iopolis, that is, the City of the Sun, was deliberating. He did not know Joseph, nor did he wish to remember the kindness of Joseph toward the Egyptians; even at the end he did not know him. A hundred years had passed. However, he had heard of his goodness. Thus it became known to them: \"Peace be with you, and your thoughts, and a portion of destruction was prepared for them, lest it be too great and be recounted concerning them.\" And they set over them evil rulers, Egyptian rulers, and these Egyptians set over them rulers from among the wicked Hebrew men themselves, so that when they wept over their brothers, they would be restrained by their own hands. And the reason was the hatred of the Egyptians toward the Hebrews, and not freedom, but rather from God, so that they would not remain there, as when their hearts were turned to hate them, to help their own people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗܿܠܝܢ ܫܡ̈ܗܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ ܕܥܠܼܘ ܠܡܨܪܝܢ ܥܡ ܝܥܩܘܿܒ","severity":"info","text":"The phrase 'these are the names of the sons of Israel who went up to Egypt with Jacob' is a paraphrase of the biblical list of Jacob's family entering Egypt (Gen 46:5–7), but Bar Salibi omits the names to avoid redundancy.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܠܡܝܘܬܘܣ","severity":"info","text":"The name 'Apelmeyotus' (ܐܦܠܡܝܘܬܘܣ) is a Syriac rendering of a non-biblical Egyptian name, possibly derived from a tradition about a Pharaoh who did not know Joseph. This name is not found in the biblical text.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܘܦܠܝܣ ܐܘܟܝܼܬ ܡܕܝܢܬ ܫܡܫܐ","severity":"info","text":"Iopolis (ܐܝܘܦܠܝܣ), identified as 'City of the Sun' (Heliopolis), is a location in Egypt associated with Moses' upbringing in Jewish and Christian traditions, though not in the biblical Exodus narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܼܡ ܪܝܫܐ ܕܝܼܠܗ ܕܟܬܒܐ ܗܢܐ: ܒܿܬܪ ܫܘܼܠܡ ܗܿܘ ܩܕܡܝܐ","severity":"info","text":"Bar Salibi notes that the heading of Exodus is placed after the conclusion of the first book (Genesis), indicating a sequential structure in his commentary series.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܪܥܘܢ ܕܫܡܗ ܐܦܠܡܝܘܬܘܣ ܐܒܘܼܗܿ ܕܪܥܘܣܐ","severity":"info","text":"The identification of Pharaoh as 'father of Ra'usa' (ܪܥܘܣܐ) reflects a later Syriac tradition that elaborates on the Pharaoh of the oppression, possibly drawing on extra-biblical sources like the Cave of Treasures or Pseudo-Philo.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܣܼܡܘ ܥܠܝܗܘܿܢ ܫܠ̈ܝܼܛܐ ܒܝܼܫ̈ܐ ܗ̄ ܫܠ̈ܝܼܛܐ ܡܨܪ̈ܝܐ","severity":"caution","text":"The phrase 'evil rulers, Egyptian rulers' is repetitive in the Syriac, possibly indicating a textual corruption or a gloss. The sense is clear: the Egyptians appointed harsh overseers, including Hebrew collaborators.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Apelmeyotus' is unattested in biblical or standard historical sources; its origin is uncertain.","The phrase 'a hundred years had passed' (ܡܬܼܚܐ ܕܫܢ̈ܝܐ ܡܐܐ) is ambiguous: it may refer to the time since Joseph's death or since the Hebrews' arrival in Egypt.","The final clause 'from God, so that they would not remain there' is syntactically unclear; it may mean the hatred was divinely ordained to force the Hebrews to leave."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܐܡܼܪ ܡܠܟܐ ܠܚܝ̈ܬܐ ܥܒܪ̈ܝܬܐ ܗ̄ ܡܛܫܝܐܝܬ ܩܼܪܐ ܐܢܘܿܢ ܦܪܥܘܿܢ ܘܦܩܕ ܐܢܝܢ ܕܢܩܼ̈ܛܠܢ []ـܘܼܠܐ ܠܘ ܩܕܡ ܥܒ̈ܕܘܗܝ: ܕܚܼܠ̈ܝ ܚܝ̈ܘܬܐ [ܡـ]ـܢ ܐܠܗܐ ܗ̄ ܝܬܝܼܪ ܡܼܢ ܦܘܼܩܕܢܐ ܕܡܠܟܐ܀ ܥܒܕ ܠܗܝܢ ܒ̈ܬܐ ܗ̄ ܫܪܬܚ ܐܢܝܢ ܒܛܒ̈ܬܐ ܐܝܟ ܗ݀ܝ ܕܐ݀ܒܢܐ ܠܗ ܒܝܬܐ ܡܗܝܡܢܐ܇ ܐܘܿ ܡܛ݀ܠ ܕܐܬܚܼܡܬ ܥܠܝܗܝܢ ܦܪܥܘܢ ܘܥܩܼܪ ܒܬܝܗ̈ܝܢ: ܥܒܼܕ ܠܗܝܢ ܒ̈ܬܐ܀ ܐܚܪ̈ܢܐ ܠܡ ܕܟܕ ܐܫܬܡܼܥܬ݀ ܡܠܼܬܐ ܠܥܒܪ̈ܝܐ: ܐܬܼܢܨܚ̈ܝ ܚܝ̈ܬܐ ܒܝܢܬܗܘܿܢ: ܘܐܒܗ̈ܝܗܘܿܢ ܕܛܠܝ̈ܐ ܕܦܩܝܼ̈ܕܢ ܗܼܘ̈ܝ ܠܡܩܛܠܘܼ: ܡܿܡܠܝܢ ܗܼܘܘ ܠܗܝܢ ܘܡܠܒܫܝܼܢ: ܚܝ̈ܘܬܐ ܩܿܪܐ ܠܡܘ̈ܠܕܢܝܬܐ: ܐܟܡܿܢ ܕܡܩ̈ܒܠܢ ܥܘܼ̈ܠܐ ܚܝ̈ܬܐ ܘܗܼܢܝܢ ܐܝܬܝܗܝܢ ܥܠܼܬܐ ܕܚ̈ܝܗܘܢܿ܀ ܒܝܬ ܩܦܣ̈ܐ ܒܝܬ ܚܘܼ̈ܡܠܐ ܘܐܘܨܪ̈ܐ. ܘܐܙܼܠ ܓܒܪܐ ܡܼܢ ܕܒܝܬ ܠܘܝܼ ܗ̄ ܥܡܪܝܡ: ܗܪܟܐ ܡܫܼܬܥܐ ܡܘܫܐ ܥܠ ܡܘܠܕܗ܀ ܘܥܠ ܕܚܼܙܬ݀ ܐܡܗ ܕܫܦܝܼܪ ܗܼܘ ܗ̄ ܥܡ ܫܘܼܦܪܐ ܕܗܕ̈ܡܘܗܝ: ܐܦ ܛܝܒܘܼܬܐ ܕܐܠܗܐ ܘܒܛܝܼܠܘܼܬܗ ܐܝܼܬ ܗܼܘܐ ܥܡܗ܀","english":"And the king said to the midwives secretly, “Call Jochebed, the daughter of Levi, and command her to kill the children.” But the midwives feared God more than the king’s command. They made houses for them, that is, they established a shelter for them in the caves, as one who makes a faithful house for himself. Or because Pharaoh had become angry with them and destroyed their houses, they made other houses for them. For when the word reached the Hebrews, the midwives hid in their houses, and the fathers of the children who were ordered to be killed were providing for them and clothing them. The midwives called the mothers, as those who receive the infants, and they themselves were the cause of their lives. Houses of caves, houses of concealment, and treasuries. And a man from the house of Levi went, that is, Amram. Here the story of Moses concerning his birth begins. And concerning the fact that his mother saw that he was beautiful in the beauty of his limbs, also the grace of God and his trustworthiness were with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܝ̈ܬܐ","severity":"info","text":"The Syriac term ܚܝ̈ܬܐ (ḥayyātā) is here translated 'midwives', but it can also mean 'animals' or 'beasts'. Bar Salibi uses it consistently for the Hebrew midwives, a usage that may reflect a deliberate wordplay or a conventional Syriac rendering.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܢܘܿܢ ܦܪܥܘܿܢ","severity":"info","text":"The name 'Jochebed' (ܐܢܘܿܢ) and 'Pharaoh' (ܦܪܥܘܿܢ) are drawn from Exodus 1:15–2:1 (Peshitta). Bar Salibi follows the biblical narrative but adds the detail that the king spoke 'secretly' (ܡܛܫܝܐܝܬ), which is not in the biblical text.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܩܦܣ̈ܐ","severity":"info","text":"The phrase 'houses of caves' (ܒܝܬ ܩܦܣ̈ܐ) reflects a tradition that the midwives hid the infants in caves or underground shelters. This detail is not in the biblical account but appears in later Jewish and Christian exegetical traditions, possibly from the Targum or Syriac commentary tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܪܟܐ ܡܫܼܬܥܐ ܡܘܫܐ ܥܠ ܡܘܠܕܗ","severity":"info","text":"Bar Salibi marks a structural break: 'Here the story of Moses concerning his birth begins' (ܗܪܟܐ ܡܫܼܬܥܐ ܡܘܫܐ ܥܠ ܡܘܠܕܗ). This signals the start of the Moses narrative within the commentary, following the genealogical introduction.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܛܝܒܘܼܬܐ ܕܐܠܗܐ","severity":"info","text":"The comment that Moses' beauty was accompanied by 'the grace of God and his trustworthiness' (ܛܝܒܘܼܬܐ ܕܐܠܗܐ ܘܒܛܝܼܠܘܼܬܗ) reflects a hagiographic tendency in Syriac exegesis to emphasize divine favor and moral virtue in the infancy of biblical heroes.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna marked by [ـ] and [ܡـ]ـܢ, possibly indicating a missing word or scribal correction. The reading 'Jochebed' is assumed from context, but the name is partially reconstructed.","The phrase 'houses of caves, houses of concealment, and treasuries' may be a gloss or a list of hiding places; the syntax is paratactic and could be read as a series of appositives or as separate items."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"ܥܪܩܐ ܗܘܼܝܘܼ ܫܝܓܐ ܡܼܢ ܓܢܣܐ ܕܐܪܙܐ ܐܝܬ̈ܘ܇ ܙܦܬܐ ܩܝܼܪܐ: ܣܡܼܬܗܿ ܠܩܒܘܬܐ ܒܪܩܩܐ ܗ̄ ܒܡ̈ܝܐ ܪ̈ܩܝܼܩܐ ܗ̄ ܒܝܬ ܡ̈ܝܐ ܠܝܒܫܐ: ܐܝܟܢܐ ܕܠܐ ܟܕ ܣܿܝܡܐ ܠܗ ܒܥܘܼܡܩܐ ܢܓܪܦܝܗܿ ܚܐܦܐ ܕܢܗܪܐ ܠܩܒܘܬܐ: ܘܩܡܼܬ݀ ܚܬܗ ܕܬܚܼܙܐ ܗ̄ ܠܒܪܬ ܕܕܗ ܩܪܗ ܚܬ: ܐܝܟ ܥܝܕܐ ܕܟܬܒܐ: ܡܛܠ ܕܡܪܝܡ ܙܥܘܪܐ ܡܼܢ ܡܘܫܐ: ܘܥܕܟܝܼܠ ܠܐ ܝܼܠܝܼܕܐ ܗܼܘܬ݀: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܚܬܐ ܕܐܡܗ ܩܼܪܐ ܚܬܗ: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܚܬܐ ܕܐܡܗ ܩܼܪܐ ܚܬܗ: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܡܪܝܡ ܚܬܗ ܩܿܪܐ܆ ܡܛ݀ ܕܪܒܐ ܗܼܘܬ݀ ܡܢܗ ܒܫ̈ܢܝܐ: ܒܪܬ ܦܪܥܘܿܢ ܕܫܠܬܗ ܠܡܘܿܫܐ ܡܼܢ ܡ̈ܝܐ ܡܬܼܟܢܝܐ ܪܥܘܣܐ ܘܡܐܪܝ ܘܐܝܬܝܗܿ ܗܼܘܬ݀ ܐܢܬܬ ܟܢܦܪܐ ܡܠܟܐ ܕܡܦܣ: ܘܒܿܬܪ ܡܘܬܗܿ ܕܡܐܪܝ: ܒܟܼܐ ܓܒܪܗܿ ܕܢܩܛܘܿܠ ܠܡܘܿܫܐ܆ ܘܫܠܼܚ ܠܚܕ ܡܼܢ ܡܨܪ̈ܝܐ ܕܢܓܪܐ ܥܡ ܡܘܿܫܐ ܫܓܘܼܫܝܐ ܡܕܡ ܘܢܩܼܛܠܗ: ܗܘܼ ܕܝܢ ܡܨܪܝܐ: ܫܪܝܼ ܡܿܚܐ ܠܥܒܪܝܐ ܚܕ: ܩܕܡ ܡܘܿܫܐ: ܡܘܿܫܐ ܕܝܢ ܟܕ ܠܒܼܫ ܛܢܢܐ ܘܩܛܼܠܗ ܠܗܿܘ ܡܨܪܝܐ: ܘܗܕܐ ܗܿܝ ܥܠܼܬܐ ܕܥܪܘܩܝܐ: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܢܦܪܐ ܒܥܠܗܿ ܕܪܥܘܣܐ ܠܚܝܼܡ ܗܼܘܐ ܥܠ ܡܘܫܐ ܥܠ ܕܩܛܼܠ ܠܡܨܪܝܐ ܕܫܡܗ ܟܝܠܝܢܬܘܣ ܘܟܕ ܡܝܼܬܬ݀ ܪܥܘܣܐ ܕܚܼܠ ܡܘܫܐ ܡܼܢ ܟܢܦܪܐ ܘܥܪܼܩ: ܩܪܬܗ ܪܥܘܣܐ ܫܡܐ ܥܒܪܝܐ ܠܡܘܫܐ: ܕܠܐ ܟܕ ܪܒܐ ܢܣܼܒܪ ܕܒܪܗܿ ܗܘܼ܇ ܘܒܗܕܐ ܥܠܼܬܐ ܢܬܬܪܝܼܡ ܘܢܫܼܬܩܠ: ܩܪܬܗ ܒܫܡܐ ܕܡܿܟܪܙ ܥܠ ܥܒܪܝܘܼܬܗ ܘܛܝܒܘܼܬܐ ܕܠܘܬܗ܀ ܡܘ ܥܒܪܐܝܬ ܡ̈ܝܐ ܐܢܘܿܢ܀ ܫܐ ܗ̄ ܫܠܐ ܗ̄ ܡܘܿܫܐ ܫܠܐ ܡܼܢ ܡ̈ܝܐ ܡܬܦܼܫܩ܀","english":"They fled, being driven from the land of Egypt. The ark was of rushes, smeared with pitch. She placed the ark in the reeds, in the shallow waters, in a place of water on dry land, so that when she placed it in the depth, the sole of her foot would not be wetted by the water of the river. And Miriam, the sister of Moses, stood to see what would become of her brother. She is called his sister, according to the custom of Scripture, because Miriam was younger than Moses, and at that time she had not yet been born. Others say that she is called the sister of his mother; others say that she is called the sister of his mother; others say that she is called the sister of Miriam, because she was older than him in years. The daughter of Pharaoh who saved Moses from the water was called Thermouthis, and she was the wife of Chaphra, king of Memphis. And after the death of Thermouthis, her husband sought to kill Moses, and he sent one of the Egyptians to stir up a quarrel with Moses and kill him. But that Egyptian began to strike a certain Hebrew before Moses. Moses, however, was wearing a tunic and killed that Egyptian. And this was the cause of his flight. Others say that Chaphra, the husband of Thermouthis, was angry with Moses because he had killed the Egyptian whose name was Caeliustus. And when Thermouthis died, Moses feared Chaphra and fled. Thermouthis gave Moses a Hebrew name, so that when he grew up, he would not think that he was her son. And for this reason he was raised and educated. She named him with a name that proclaimed his Hebrew identity and the goodness that was with him. Moses is Hebrew for “water” and “saved.” She is She, or Shala, or Moses, Shala from the water, interpreted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܫܐ","severity":"info","text":"The Syriac text offers a folk etymology for Moses' name: ܡܘ ܥܒܪܐܝܬ ܡ̈ܝܐ ܐܢܘܿܥ (Mū is Hebrew for 'water' and 'saved'). This reflects a common patristic and Syriac exegetical tradition linking the name to his rescue from the Nile.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܬ ܦܪܥܘܿܢ","severity":"info","text":"The daughter of Pharaoh who rescues Moses is named Thermouthis (ܬܪܡܘܬܝܣ), a figure not named in Exodus 2:5–10 but developed in later Jewish and Christian tradition, e.g., Josephus, Ant. 2.9–10, and Targumic sources.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܢܦܪܐ ܡܠܟܐ ܕܡܦܣ","severity":"info","text":"Chaphra (ܟܢܦܪܐ), king of Memphis, is identified as the husband of Thermouthis. This name likely derives from the Egyptian pharaoh Khafre (Chephren), a Fourth Dynasty ruler, here anachronistically placed in the Exodus narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ","severity":"info","text":"The commentary records multiple variant traditions: Miriam is called sister of Moses, sister of his mother, or older sister. This reflects the fluidity of haggadic expansion in Syriac exegesis, where harmonization of biblical chronology is attempted.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܪܬܗ ܪܥܘܣܐ ܫܡܐ ܥܒܪܝܐ ܠܡܘܫܐ","severity":"caution","text":"The claim that Thermouthis gave Moses a Hebrew name so he would not think he was her son is not found in the biblical text and appears to be a later legendary embellishment. The Syriac text itself notes alternative explanations, indicating uncertainty.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܕܐ ܗܿܝ ܥܠܼܬܐ ܕܥܪܘܩܝܐ","severity":"info","text":"The passage concludes with a causal summary: the killing of the Egyptian is given as the cause of Moses' flight. This structural marker (ܥܠܼܬܐ) ties the narrative to the preceding and following episodes, typical of Dionysius' commentary method.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Miriam's relationship to Moses is contested in the Syriac tradition: sister, maternal aunt, or older sister. The text presents multiple views without resolution.","The name of the Egyptian killed by Moses is given as Caeliustus (ܟܝܠܝܢܬܘܣ), a name not attested elsewhere, possibly a corruption or invention."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܚܼܙܐ ܠܡ ܠܡܨܪܝܐ ܟܕ ܡܿܚܐ ܗ̄ ܡܛ݀ܠ ܛܝܼܢܐ ܘܠ̈ܒܢܐ ܕܬܒܿܥ ܗܼܘܐ ܡܨܪܝܐ ܡܼܢ ܥܒܪܝܐ: ܡܿܚܐ ܗܼܘܐ ܠܗ: ܡܘܫܐ ܟܕ ܠܒܼܫ ܛܢܢܐ ܘܩܼܛܠܼܗ ܠܡܨܪܝܐ ܒܣܟܝܼܢܐ ܐܘܿ ܒܣܝܦܐ ܕܥܡܗ: ܡܛܠ ܕܩܪܒܐ ܥܒܼܕ ܗܼܘܐ ܥܡ ܐܝܬܘܦܘܣ ܡܠܟܐ: ܘܗܪܡܘܦܠܝܣ ܠܗ ܟܢܝܐ ܗܼܘܬ݀: ܥܒܪܝܐ ܕܝܢ ܫܘܙܒ ܡܘܫܐ ܡܼܢ ܡܚܘܿܬܐ: ܐܟܣܼܗ ܡܘܫܐ ܥܠ ܚܪܝܢܐ ܕܝܼܠܗ ܕܥܡ ܥܒܪܝܐ ܐ̱ܚܝܢܗ܇ ܗܿܢܐ ܕܝܢ ܟܕ ܠܐ ܣܝܒܼܪ ܡܟܣܢܘܼܬܐ. ܐܙܼܠ ܓܠܼܐ ܥܠ ܡܘܫܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܫܘܙܒ ܡܘܫܐ ܐܙܼܠ ܠܘܬ ܐܒܗ̈ܘܗܝ ܘܚܘܝܼ ܠܛܝܒܘܼܬܐ ܕܥܒܼܕ ܒܗ ܡܫܘܐ܆ ܘܡܼܢ ܚܕ ܠܚܕ ܟܕ ܐܫܬܡܼܥܬ݀ ܡܠܼܬܐ ܘܣܠܼܩܬ݀ ܠܘܬ ܦܪܥܘܿܢ: ܡܛ݀ܠ ܕܓܒܪܐ ܝܼܕܝܼܥܐ ܗܼܘܐ: ܡܨܪܝܐ ܗܿܘ ܕܐܬܩܼܛܠ: ܥܪܼܩ ܕܝܢ ܡܘܫܐ ܠܡܕܝܢ. ܡܛܠ ܕܠܐ ܫܠܝܼܛ ܥܠܝܗܿ ܦܪܥܘܿܢ: ܠܐ ܥܕܝܼܠ ܡܘܫܐ ܥܠ ܩܼܛܠܐ: ܡܛ݀ܠ ܕܛܢ ܚܠܦ ܥܡܗ ܕܩܛܝܼܠܝܼܢ ܒܢܝ̈ܗܘܿܢ ܒܡ̈ܝܐ܆ ܘܥܠܗܿܝ ܩܼܛܠ ܠܡܨܪܝܐ: ܘܐܚܪܬܐ ܕܟܕ ܐܫܬܼܡܥܬ݀ ܗܕܐ ܥܼܪܩ ܡܼܢ ܡܨܪܝܢ ܘܥܝܕ̈ܝܗܿ܆ ܘܒܢܘܓܼܪܐ ܕܐܪܒܥܝܼܢ ܫܢܝܼ̈ܢ ܐܬܼܕܪܫ ܒܼܥܝܘܼܬܐ ܘܒܡܕܒܪܐ ܘܕܘܼܒܪ̈ܐ ܡܝܬܪ̈ܐ܇ ܐܫܬܘܝܼ ܠܓܠ̈ܝܢܐ ܐܠܗ̈ܝܐ܆ ܘܐܦܢ ܦܪܥܘܿܢ ܗܿܘ ܕܩܼܛܠ ܠܥ̈ܘܼܠܐ ܘܫܥܼܒܕ ܠܥܡܐ ܡܝܼܬ܀ ܐܠܐ ܦܪܥܘܿܢ ܐܚܪܢܐ ܐܬܼܚܝܒ ܘܐܬܼܛܒܥ ܡܛ݀ܠ ܕܒܥܩܒ̈ܬܗ ܕܗܿܘ ܪܕܐ܀ ܡܘܿܫܐ ܟܕ ܡܢܼܥ ܠܐܪܒܝܐ ܠܘܬ ܝܬܪܘܢ ܢܣܼܒ ܐܢܬܬܐ ܘܐܬܝܼܠܕ ܠܗ ܒܢ̈ܝܐ ܬܪܝܢ܀ ܫܡܗ ܕܚܕ ܓܪܫܘܿܢ ܗ̄ ܬܘܬܒܘܼܬܐ܀ ܘܐܚܪܢܐ ܐܠܝܥܙܪ ܗ̄ ܐܠܗܐ ܥܕܪ: ܥܠ ܥܘܼܕܪܢܐ ܕܠܘܐ ܠܗ ܡܼܢ ܐܠܗ ܡܿܘܕܥ܀ ܝܬܪܘܢ ܫܡܐ ܗܿܘ ܟܝܢܝܐ܆ ܪܥܘܐܝܠ ܡܿܪܥܐ ܠܐܠܗ܀ ܒܢ̈ܝ ܩܝܢܝ ܕܡܼܢ ܩܢܢ ܩܪܝܬܐ: ܒܪ ܚܘܿܒܒ ܡܼܢ ܛܘܿܗܡܗ܆ ܫܡܼܥ ܐܠܗܐ ܐܢܩܬܗܘܿܢ ܗ̄ ܐܢܩܬܐ ܘܬܢܚܬܐ܆ ܚܕܐ ܐܢܘܿܢ ܐܢܩܬܐ ܓܥܬܐ ܕܡܼܢ ܠܒܐ ܐܝܬܝܗܿ܀","english":"and saw the Egyptian, as he was striking the Hebrew, striking him. Moses, wearing a tunic, struck and killed the Egyptian with a sword or with the sword of his people, because he had made war with Aithiopes the king, and Hermopolis was subject to him. The Hebrew, however, Moses saved from the blow. Moses concealed the matter concerning himself, that with the Hebrew he had killed him; this, however, when he did not expect concealment, he went and revealed concerning Moses. Others say that Moses, having saved him, went to his parents and showed the kindness that he had done for him, and from one to another, when the word was heard and went up to Pharaoh, because the man was known, the Egyptian who was killed. Moses, however, fled to Midian, because Pharaoh had no authority over it. Moses was not guilty of murder, because he acted on behalf of his people who were being killed by their hands in the water, and on account of this he killed the Egyptian. And another thing: when this was heard, he fled from Egypt and its customs, and in the wilderness of forty years he was trained in inquiry and in the desert and in excellent conduct, and he was prepared for divine revelations, and he overthrew Pharaoh, who killed the wicked and enslaved the people of death. But another Pharaoh was condemned and drowned because of the pursuit of that one. Moses, when he went to Arabia to Jethro, took a wife, and two sons were born to him. The name of one is Gershom, that is, exile. And the other, Eliezer, that is, God helped, on account of the help that came to him from God the revealer. Jethro is a natural name; Reuel, the shepherd of God. The sons of Qenite, who are from Qenite the city; Bar Chobab, from his tribe; Shema, God heard their prayer, that is, prayer and supplication, one prayer, a groan that is from the heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܢܥܐ","severity":"info","text":"The Syriac term ܛܢܥܐ (ṭūʿā) is rendered 'tunic' in the English draft. It may denote a military garment or a simple tunic, consistent with Moses' action in the narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Aithiopes","severity":"info","text":"The reference to war with 'Aithiopes the king' and Hermopolis being subject to him draws on extra-biblical traditions about Moses' early military exploits, found in Josephus and later Christian chronographers.","cites":[],"named_sources":["Josephus Antiquities 2.10"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܪܫܘܿܡ","severity":"info","text":"The name Gershom (ܓܪܫܘܿܡ) is glossed as 'exile' (ܬܘܬܒܘܼܬܐ), reflecting the standard Syriac etymology from the root ܓܪܫ (to drive out).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܠܝܥܙܪ","severity":"info","text":"The name Eliezer (ܐܠܝܥܙܪ) is glossed as 'God helped' (ܐܠܗܐ ܥܕܪ), a standard etymological explanation in Syriac tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Qenite","severity":"info","text":"The mention of 'Qenite' (ܩܝܢܝ) and 'Bar Chobab' (ܒܪ ܚܘܿܒܒ) reflects the tradition that Jethro was a Kenite, and that Hobab was his son (cf. Numbers 10:29). The Syriac text connects these to a city named Qenite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Shema","severity":"caution","text":"The name 'Shema' (ܫܡܼܥ) is introduced abruptly; the syntax is ambiguous. It may be a personal name or a verbal form ('he heard'). The gloss 'God heard their prayer' suggests a proper name, but the text is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shema' (ܫܡܼܥ) is ambiguous: it may be a name or a verb. The text also conflates two Pharaohs without clear distinction."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܘܗ݀ܝ ܕܚܼܙܐ ܐܠܗܐ ܘܝܼܕܥ ܐܠܗܐ ܗ̄ ܚܼܙܬ݀ ܕܒܐܝܢܐ ܐܘܠܨܢܐ ܐܝܬܝܗܘܿܢ ܘܝܼܕܥ ܕܐܝܢܐ ܣܡܐ ܢܩܪܒܘܢܼ ܠܗܘܿܢ܀ ܡܘܫܐ ܪܥܐ ܗܼܘܐ ܠ̈ܥܢܐ ܕܝܬܪܘܢ ܗ̄ ܡܢܼܥ ܗܼܘܐ ܙܒܢܐ ܕܚܘܼܪܪܗ ܕܝܼܣܪܐܝܠ ܡܛ݀ܠ ܕܐܬܓܼܡܪ ܠܗ ܙܒܢܐ ܕܫܘܼܥܒܕܐ܀ ܘܐܬܼܐ ܠܛܘܼܪܗ ܕܐܠܗܐ ܠܚܘܪܝܒ ܗ̄ ܣܿܓܝܼ ܡܬܼܚܐ ܪܚܝܼܩ ܛܘܼܪܐ ܡܼܢ ܡܕܝܢ܀ ܚܘܪܝܒ ܠܡܕܒܪܐ ܚܘܼܪܒܐ ܩܿܪܐ܀ ܘܥܠ ܚܘܼܪܒܗ ܕܛܘܼܪܐ ܡܒܕܩ܆ ܣܝܼܢܝ ܥܠ ܫܡܐ ܕܣܢܝܐ ܘܕܡܝܐ ܠܡ ܕܡ̈ܝܐ ܐܝܼܬ ܗܼܘܐ ܒܛܘܼܪܐ ܗܿܢܐ ܘܐܝܼܠ̈ܢܐ. ܡܛ݀ܠ ܕܣܢܝܐ ܠܐ ܫܿܘܚ: ܐܠܐ ܐܢ ܒܡ̈ܝܐ ܣܓܝ̈ܐܐ܇ ܐܝܼܠܢܐ ܓܝܪ ܟܘܼܒܢܝܐ ܐܝܼܬ̄ܘ܀ ܚܼܙܐ ܠܡ ܣܢܝܐ ܕܡܬܼܓܘܙܠܐ ܒܗ ܢܘܼܪܐ ܗ̄ ܒܝܕ ܣܢܝܐ ܡܿܒܕܩ ܥܠ ܡܚܝܼܠܘܼܬܐ ܕܒܢ̈ܝ ܝܼܣܪܐܝܠ܀ ܘܒܝܕ ܢܘܼܪܐ ܘܫܠܗܒܝܼܬܐ ܥܠ ܪܘܓܙܐ ܕܡܨܪ̈ܝܐ ܕܠܘܬ ܥܒܪ̈ܝܐ܀ ܗ݀ܝ ܕܠܐ ܝܿܩܕ ܣܢܝܐ: ܥܠ ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ ܕܠܘܬ ܥܒܪ̈ܝܐ ܕܣܿܓܝܼ ܐܠܼܨܝܼܢ ܗܼܘܘ ܡܼܢ ܡܨܪ̈ܝܐ ܘܠܐ ܛ݀ܠܩܝܢ: ܐܚܪܢܝܐܝܬ ܟܕ ܡܿܨܐܼ ܗܼܘܐ ܕܐܝܟ ܕܠܚܒܬܐ ܢܣܝܼܦ ܠܪ̈ܫܝܼܥܐ ܡܨܪ̈ܝܐ ܐܠܐ ܒܪ̈ܚܡܐ ܐܬܚܼܫܚ ܠܘܬ ܡܨܪ̈ܝܐ ܕܟܒܪ ܢܬܘܼܒܘܢܼ܀ ܬܘܼܒ ܡܛ݀ܠ ܕܐܝܟ ܕܒܢܘܼܪ ܒܟܘܼܪܐ ܕܡܨܪܝܢ ܪܡܝܢ ܗܼܘܘ ܥܒܪ̈ܝܐ: ܫܦܝܼܪ ܒܝܕ ܢܘܼܪܐ ܘܣܢܝܐ ܐܬܚܘܝܼ ܓܠܝܢܐ ܐܝܟ ܕܢܪܡܐ ܕܚܠܼܬܐ ܒܡܘܿܫܐ ܘܢܠܦܗ ܥܠ ܥܩ̈ܬܐ ܕܥܡܗ ܢܥܗܕܗ܆ ܬܘܼܒ ܘܠܢܘܼܪܐ ܕܐܬܚܼ؛ܝܬ݀ ܠܐܒܪܡ ܟܕ ܐܩܝܼܡ ܥܡܗ ܩܝܿܡܐ܀","english":"and saw God and knew God, that this vision was of affliction and distress, and he knew what kind of judgment was prepared for them. Moses was tending the flocks of Jethro, preparing the sacrifice for the liberation of Israel, because the sacrifice of servitude had been completed for him. And he came to the mountain of God, to Horeb, which is very far, a mountain distant from the city. Horeb is called a desert waste. And concerning the desolation of the mountain, he inquires: my help is upon the name of the bush and the water, for there was water in that mountain and trees. Because the bush does not burn, except with much water, for the trees are thorny. He saw that the bush was being consumed by the fire, that is, by the bush he inquires about the weakness of the children of Israel. And by the fire and the flame, about the anger of the Egyptians against the Hebrews. This, that the bush did not burn, signifies the divine protection over the Hebrews, who were greatly oppressed by the Egyptians and were not consumed. Finally, when he was able, as if by a garment, to have destroyed the wicked Egyptians, yet with mercy he was moved toward the Egyptians who had already repented. Again, because as in a furnace of Egypt the Hebrews were cast, it is fitting that by fire and bush it was clearly shown, as a type of the vision in Moses, and he learned concerning the afflictions of his people and remembered them. Again, and concerning the fire that was shown to Abraham when he made a covenant with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܪܝܒ","severity":"info","text":"The Syriac ܚܘܪܝܒ (Horeb) is glossed as a 'desert waste' (ܠܡܕܒܪܐ ܚܘܼܪܒܐ), reflecting an etymological wordplay linking the mountain's name to desolation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܢܝܐ","severity":"info","text":"The term ܣܢܝܐ (bush) is central to the allegory; Dionysius notes it does not burn except with much water, interpreting it as a symbol of divine protection for Israel.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 3:2-3","severity":"info","text":"The burning bush episode (Exod 3:2-3) is the scriptural basis; Dionysius expands the narrative with allegorical readings of fire, bush, and water as types of Israel's affliction and divine mercy.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses and Jethro","severity":"info","text":"The reference to Moses tending Jethro's flocks and preparing a 'sacrifice for liberation' draws on extra-biblical traditions (e.g., Josephus, Ant. 2.11) that elaborate Moses' sojourn in Midian.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"fire shown to Abraham","severity":"info","text":"The concluding mention of fire shown to Abraham when making a covenant alludes to Gen 15:17 (Syriac tradition) or a related targumic motif, linking Moses' vision to patriarchal typology.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"The passage moves from Moses' pastoral role to the theophany at Horeb, then to allegorical exegesis of the bush and fire, and ends with a typological parallel to Abraham, forming a cohesive interpretive unit.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܒܐܝܢܐ ܐܘܠܨܢܐ' could be read as 'in what affliction' or 'in a kind of affliction'; the translation opts for 'of affliction and distress' as a hendiadys.","The identity of 'the Egyptian' in the previous passage is not clarified here; the text assumes prior context of Moses killing an Egyptian taskmaster."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܫܪܝܼ ܡܣ̈ܐܢܝܟ ܡܼܢ ܪ̈ܓܠܝܟ ܗ̄ ܡܛ݀ܠ ܕܕܘܼܟܬܐ ܩܕܝܼܫܬܐ ܐܝܬܝܗܿ ܡܼܢ ܥܠܬ ܫܟܝܼܢܬܐ ܕܐܠܗܘܼܬܐ܆ ܘܫܪܝܼ ܡܢܦܩ ܠܬܪܥܝܼܬܗ ܠܘܬ ܗܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܕܢܘܕܥܗ ܕܥܒܕܐ ܗܿ ܘܥܪܛܠ ܘܚܦܝܝ ܙܕܩ ܠܗ ܠܡܩܼܡ ܩܕܡ ܡܪܗ: ܠܘ ܡܠܐܟܐ ܐܝܼܬ̄ܘ ܗܿܘ ܕܡܠܼܠ ܥܡ ܡܘܫܐ: ܐܠܐ ܡܠܐܟܐ ܕܬܪܥܝܼܬܐ ܪܒܬܐ ܕܐܒܐ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܐܡܝܼܪܐ ܕܚܼܙܐ ܡܪܝܐ ܕܣܼܛܐ ܠܡܚܼܙܐ ܘܩܼܪܝܗܝ ܐܠܗܐ ܡܼܢ ܓܘ ܣܢܝܐ: ܘܐܦܢ ܒܪ ܡܠܼܠ ܥܡ ܡܘܫܐ: ܐܠܐ ܐܒܐ ܘܪܘܚܐ ܡܠܼܠܘ ܥܡܗ ܡܛܠ ܫܘܝܘܼܬ ܐܘܿܣܝܐ ܕܐܠܗܘܬܐ ܒܠܐ ܡܣܝܟܘܼܬܐ ܓܝܪ ܩܪܝܼܒ ܐܠܗܐ ܠܟܿܠ ܘܐܦܢ ܕܡܘܼܬܐ ܕܢܘܼܪܐ ܐܠܒܼܫ ܠܣܢܝܐ ܘܡܼܠܠ ܥܡܗ: ܐܠܐ ܠܘ ܒܣܢܝܼܐ ܐܣܬܼܝܟ ܒܡܠܐܟܐ ܘܡܪܝܐ ܘܐܠܗܐ: ܐܪܙܐ ܕܬܠܬܐ ܩܢܘ̈ܡܐ ܐܬܓܠܝܼ ܒܚܼܙܘܐ: ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܼܘܐ ܒܪ ܕܬܼܒܣܪ ܘܡܠܐܟܐ ܢܫܬܼܡܗ: ܥܠܗ݀ܝ ܡܢܗ ܕܫܘܼܪܝܐ ܫܪܝܼ ܟܬܒܐ ܡܘܕܥ ܠܐܪܙܐ܆ ܘܠܘ ܒܢܣܝܐ ܐܬܚܙܝܼ ܐܠܐ ܒܕܡܘܼܬܐ ܕܢܘܼܪܐ ܕܢܬܗܪ ܠܡܘܿܫܐ ܠܕܡܘܼܬܐ ܕܢܘܼܪܐ ܓܘܙܠܗܿ ܒܣܢܝܐ: ܐܝܟܢܐ ܕܢܣܛܐ ܡܘܫܐ ܘܢܚܘܐ ܫܘܼܚܠܦܐ ܓܝܪ ܕܕܡܘܼܬܐ ܕܐܬܚܙܝܼ ܠܐܒܪܗܡ ܘܐܝܼܣܚܩ ܐܝܟ ܒܪܢܫܐ: ܘܠܡܘܿܫܐ ܐܚܪܢܝܐܝܬ ܡܿܘܕܥܐ ܕܢܘܼܪܐ ܠܐ ܡܬܼܚܙܝܿܢܐ ܐܠܐ ܒܡܕܡ ܕܠܐ ܡܬܬܼܚܕܐ ܕܚܿܒܫܐ ܠܟܿܠ ܕܡܢܗܪܐ: ܗܿܟܢܐ ܐܠܗܐ ܠܐ ܡܬܼܚܙܝܿܢܐ ܗܿܘ ܘܠܐ ܡܬܬܼܚܕ ܘܚܿܒܫ ܠܟܿܠ ܘܡܿܢܗܪ ܠܟܿܠ ܠܐ ܬܬܼܩܪܒ ܠܗܪܟܐ ܗ̄ ܣܿܦܩ ܠܟ ܕܬܫܼܡܥ ܠܩܠܐ ܕܬܬܼܩܪܒ ܠܣܢܝܐ ܠܚܙܬܐ ܘܠܒܨܬܐ ܠܐ ܫܿܡܥ ܐܢܼܐ ܫܪܝܼ ܡܣ̈ܐܢܝܟ ܗ̄ ܫܪܝܼ ܡܢܟ ܠܥܠܡܢܝ̈ܬܐ ܘܥܠܡܐ ܒܝܕ ܣܐܘܢܐ ܥܕܡܐ ܠܙܥܘܪ̈ܝܬܐ ܕܡܬܼܒ̈ܥܝܢ ܒܥܠܡܐ܇ ܦܩܼܕ ܕܢܫܪܐ ܡܢܗ ܠܘ ܒܠܚܘܕ ܠܝܨܝܼܦܘܼܬܐ ܕܟܠܗܝܢ ܘܥܕܡܐ ܠܣܘܼܢܩܢܐ ܐܠܐ ܐܦ ܠܡܚܫ̈ܒܬܐ ܒܨܝܼܪ̈ܬܐ ܫܕܝܼ܆ ܕܘܼܟܬܐ ܕܩܿܐܡ ܐܢܬ ܒܗܿ ܗ̄ ܩܕܝܼܫܬܐ","english":"Remove your sandals from your feet, because the holy place is the place of the divine presence. And he began to take his flock to the pastures of his father-in-law, which were the pastures of the servant, and he was circumcised and barefoot, and it was fitting for him to stand before his master. It was not an angel that spoke with Moses, but the angel of the great flock of the father. And it is known from what is said, that he saw the Lord who turned aside to see, and called him God from within the bush. And also the Son spoke with Moses, but the Father and the Spirit spoke with him because of the unity of the essence of the Godhead. For without interruption God is near to all, and also the form of the fire clothed the bush and spoke with him. But he did not remain in the bush as an angel and Lord and God. The mystery of the three hypostases was revealed in the vision, because the Son was to become incarnate and be called an angel. Concerning this, from the beginning the book begins to reveal the mystery, and it was not seen simply, but in the form of fire that appeared to Moses. The form of the fire consumed the bush, as Moses turned aside and showed a change. For the change of the form that appeared to Abraham and Isaac was like a beginning, and to Moses finally it is made known that fire is not visible except in something that is not grasped, which restrains all that hastens. Thus God is not visible and not grasped, and restrains all and hastens all. Do not approach here; it is enough for you to hear the voice, to approach the bush for sight and touch, but do not hear. Remove your sandals; remove your shoes from your worldly things and from the world by means of asceticism, even to the small things that are sought in the world. He commanded that he remove from himself not only the care of all things, even to the streets, but also the small thoughts that are cast down. The place where you stand is holy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܐܟܐ ܕܬܪܥܝܼܬܐ ܪܒܬܐ ܕܐܒܐ","severity":"info","text":"The phrase 'angel of the great flock of the father' is a deliberate paradox: the 'angel' is not a created angel but a theophanic manifestation of the divine hypostasis, here the Son, as the shepherd of the flock of Israel.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 3:2-6","severity":"info","text":"The commentary interprets the burning bush theophany (Exod 3:2-6) as a revelation of the Trinity, reading the 'angel' in the bush as the Son, and the voice as the Father and Spirit, a non-literal exegesis typical of Syriac typology.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hypostases","severity":"info","text":"The term 'three hypostases' (ܬܠܬܐ ܩܢܘ̈ܡܐ) reflects post-Nicene Trinitarian theology, here retrojected onto the Exodus narrative to assert the unity of essence and distinction of persons, a common Syriac anti-Arian move.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Abraham and Isaac","severity":"info","text":"The commentary compares the theophany to Moses with earlier appearances to Abraham and Isaac, suggesting a progressive revelation: the patriarchs saw a 'beginning' form, while Moses saw the final, hidden form of fire, aligning with Syriac traditions of the 'angel of the Lord'.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Remove your sandals","severity":"info","text":"The passage opens and closes with the command to remove sandals, framing the theophanic exegesis as an ascetic preparation: the physical act symbolizes stripping away worldly concerns and thoughts to approach the holy.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܥܪܛܠ ܘܚܦܝܝ","severity":"caution","text":"The phrase 'circumcised and barefoot' is ambiguous: it may refer to Moses' state before the burning bush, but the Syriac could also be read as a description of the servant (Jethro's flock). The translation follows the latter, but the syntax is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'servant' (ܥܒܕܐ) in the first sentence: it may refer to Jethro or to Moses himself as a servant of God.","The phrase 'circumcised and barefoot' (ܘܥܪܛܠ ܘܚܦܝܝ) could apply to Moses or to the flock; the English draft takes it as Moses, but the Syriac grammar allows either."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܐܝܬܝܗܿ ܡܛܠ ܕܥܡ ܐܠܗܐ ܡܿܡܠܠ ܐܢܬ: ܕܘܼܟܬܐ ܕܡܛܠܬܗܿ ܡܠܠ ܥܡܟ ܐܠܗܐ ܩܕܝܼܫܬܐ ܗܿܝ ܗܿܘ ܡܐ ܕܡܛܠܬܗ ܡܿܛܝܒܼ ܕܢܫܼܕܪܟ: ܪܒ ܙܕܩ ܕܬܗܼܘܐ ܩܕܝܼܫ ܘܛܪܘܿܕ ܡܢܟ ܠܨܐܘ̈ܬܐ ܐܪ̈ܥܢܝܬܐ܀ ܒܝܘܢܝܐ ܗܿܝ ܕܐܠܗܗ ܕܐܒܪܗܡ ܘܕܐܝܣܚܩ ܗ̄ ܐܣܼܪ ܠܫܡ̈ܗܐ ܥܡ ܚ̈ܕܕܐ ܒܐܬܘܿܬܐ ܕܘܐܘ: ܘܚܘܝܼ ܕܬܠܬܐ ܐܢܘܿܢ ܩܢܘ̈ܡܐ ܚܕ ܟܝܿܢܐ: ܬܘܼܒ ܒܝܕ ܢܘܼܪܐ ܡܒܕܩ ܥܠ ܗܿܠܝܢ ܕܒܿܐܐܪ ܥܬܝܼܕ ܗܼܘܐ ܠܡܥܼܒܕ܆ ܘܒܣܢܝܐ ܥܠ ܗܿܢܘܿܢ ܕܡܼܢ ܐܪܥܐ܀ ܥܠ ܢܘܼܪܐ ܕܐܢ ܟܝܢܝܬܐ: ܐܘܿ ܠܐ܇ ܐܢ ܠܘ ܟܝܿܢܝܬܐ ܠܐ ܐܝܬܝܗܿ: ܡܿܕܝܢ ܦܢܛܣܝܐ ܐܝܬܝܗܿ ܘܐܛܥܝܼ ܐܠܗܐ ܒܡܘܫܐ܆ ܡܗܦܟܝܼܢ ܐܚܪ̈ܢܐ ܥܠܝܗܘܿܢ ܕܡܕܝܢ ܐܛܥܝܼ ܐܠܗܐ ܒܐܒܪܗܡ: ܕܚܘܝܗ ܬܠܬܐ ܓܒܪ̈ܝܼܢ ܒܚܼܙܘܐ ܠܘ ܒܟܝܿܢܐ܀ ܣܢܝܐ ܬܘܼܒ ܠܒܬܘܠܬܐ ܨܿܐܪ ܗܼܘܐ: ܘܢܘܼܪܐ ܠܡܼܠܬܐ ܕܫܼܪܐ܀ ܛܫܝܼ ܡܘܫܐ ܐܦ̈ܘ̄ ܗ̄ ܠܘ ܡܼܢ ܕܚܠܼܬܐ: ܐܠܐ ܕܠܐ ܠܡ ܬܐܟܠܼܗ ܢܘܼܪܐ: ܗ݀ܝ ܕܚܼܙܐ ܗܼܘܐ ܕܠܐ ܡܘܩܕܐ ܗܼܘܬ݀ ܠܣܢܝܐ܀ ܡܛܠ ܕܕܚܼܠ ܠܡܚܪ ܗ̄ ܕܠܐ ܢܘܩܕ ܢܘܼܗܪܐ ܕܚܙܬܗ ܟܕ ܡܿܡܪܚ ܠܡܚܪ ܒܥܒܘܕܗ܀ ܬܘܼܒ ܡܛܫܐ ܠܐܦܘ̈ܗܝ܆ ܡܛܠ ܕܚܠܼܬܐ ܘܠܐ ܟܘܼܚܕܐ: ܗ݀ܝ ܕܐܡܿܪ ܕܢܚܿܬܬ܆ ܠܘ ܐܬܪܢܐܝܬ ܢܣܬܟܠܝܗܿ܆ ܥܠ ܒܛܝܼܠܘܼܬܗ ܡܘܕܥܐ: ܟܕ ܡܼܢ ܩܘܡܐ ܠܐ ܡܬܬܙܝܼܥܐ ܘܟܘܼܬܪܐ ܕܒܝܬܗ ܠܐ ܡܫܢܐ܀","english":"It is because she speaks with God. The place for which she spoke with you, O holy God, is that place for which it is fitting that I send you. It is very right that it be holy and that you drive away the earthly passions from it. In the vision in which the God of Abraham and of Isaac bound the names together with the sign of the letter waw, and showed that three persons are one substance. Again, by means of the fire, he was preparing to make the offering upon the altar, and by the bush, concerning the ground that was with the earth. Concerning the fire, whether it is natural or not. If it is not natural, then what is it? It is a mystery, and God appeared to Moses, turning others away from them, that God appeared to Abraham in a mystery, showing him three men in a vision, not in nature. Again, the bush was becoming a virgin, and the fire was for the word that began. Moses hid his face, not because of fear, but so that the fire would not consume him, which he saw was not burning the bush. Because he was afraid that the fire might burn the vision of him when he approached to burn in his work. Again, he hides his face because of fear and not because of shame, which he said, \"I saw,\" not in a revealed manner did I perceive it, indicating his vanity, when with a standing that is not moved and the crown of his house is not shaken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܬܘܿܬܐ ܕܘܐܘ","severity":"info","text":"The 'sign of the letter waw' (ܐܬܘܿܬܐ ܕܘܐܘ) refers to the conjunction waw, used here to link the names of Abraham, Isaac, and Jacob, implying the Trinity.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 3:2-6","severity":"info","text":"The commentary alludes to the burning bush episode (Exod 3:2-6), where Moses hides his face and the fire does not consume the bush, interpreted as a theophany.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܢܝܐ","severity":"info","text":"The 'bush' (ܣܢܝܐ) is identified as a virgin (ܒܬܘܠܬܐ), a typological reference to Mary, common in Syriac exegesis, linking the burning bush to the Incarnation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a direct address to Moses, to a Trinitarian interpretation of the theophany to Abraham, then back to the burning bush, creating a chiastic structure around divine manifestation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's interpretation of the three men as the Trinity reflects later Syriac theological development, distinct from earlier Jewish or Christian readings of Genesis 18.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'virgin' (ܒܬܘܠܬܐ) is ambiguous: it may refer to Mary or to the bush itself as a symbol of purity; the text takes it as Marian typology.","The phrase 'crown of his house' (ܟܘܼܬܪܐ ܕܒܝܬܗ) is obscure; it may refer to Moses' authority or to a liturgical object; the reading here follows the sense of stability."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܐܪܥܐ ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ ܗ̄ ܒܝܕ ܗܿܠܝܢ ܐܕܫ̈ܐ܆ ܥܠ ܟ݀ܠܗܝܢ ܛܒ̈ܬܐ ܪܡܿܙ: ܒܝܕ ܚܠܒܐ ܡܿܢ ܥܠ ܛܒ̈ܬܐ ܕܡܼܢ ܚܝ̈ܘܬܐ ܘܒܥܝܼܪ̈ܐ ܘܕܐܟܘܬܗܝܢ ܡܒܕܩ܇ ܒܝܕ ܕܒܫܐ ܥܠ ܛܒ̈ܬܐ ܕܡܼܢ ܫܡܝܐ ܘܡܼܢ ܐܪܥܐ܆ ܡܿܢ ܐܢܼܐ ܕܐܙܿܠ ܗ̄ ܐܦܢ ܡܚܝܼܠܘܼܬܗ ܬܢܢ ܫܘܕܥ܆ ܐܠܐ ܚܠܼܛ ܒܗܝܢ ܠܐ ܡܫܪܪܘܼܬ ܗܝܡܢܘܼܬܐ ܕܝܼܠܗ: ܕܒܗܿܘ ܕܫܕܪܗ: ܒܗ݀ܝ ܕܠܐ ܨ݀ܒ ܗܼܘܐ ܕܢܐܼܙܠ ܠܡܨܪܝܢ: ܘܚܿܐܪ ܗܼܐܘ ܒܒܨܝܼܪܘܬܗ ܘܩܫܝܘܼܬܗ ܕܥܡܐ ܘܒܝܼܫܘܼܬܐ ܕܡܨܪ̈ܝܐ: ܘܒܿܥܐ ܗܼܘܐ ܢܐܠܦ ܥܠ ܫܡܐ ܕܐܠܗܐ: ܡܛ݀ܠ ܕܒܗ ܒܗܿܘ ܒܢܐ ܣܓܝ̈ܐܢ ܗܼܘ̈ܝ ܕܚܝܼ̈ܠܬܐ: ܟܕ ܫܡܐ ܕܐܠܗܐ ܥܠ ܟ݀ܠܗܘܿܢ ܢ݀ܦܠ ܗܼܘܐ܆ ܐܠܐ ܟ݀ܠܚܕ ܚܘܼܒܐ ܕܝܼܠܢܝܐ ܐܝܼܬ ܗܼܘܐ ܠܗ: ܥܠ ܗܕܐ ܫܐܼܠ ܡܘܫܐ ܕܢܐܠܦ ܠܫܡܐ ܕܝܼܠܢܝܐ ܕܐܠܗܐ܇ ܡܪܝܐ ܡܿܦܢܐ ܠܗ܇ ܐܗܝܗ ܐܫܪܗܝܗ ܗ̄ ܐܢܿܐ ܐܝܿܬܝ ܗܿܘ ܕܐܝܼܬܘܗܝ ܗ̄ ܒܗܕܐ ܚܘܝܼ܇ ܕܫܡܐ ܕܡܿܒܕܩ ܥܠ ܟܝܿܢܗ ܠܝܬ ܠܗ: ܐܢܿܐ ܐܝܿܬܝ ܗܿܘ ܕܐܝܼܬ̄ܘ܇ ܗܿܢܘܿܢ ܕܝܢ ܡܗܼܘܐ ܗܘܼܘ: ܐܢܿܐ ܐܝܿܬܝ ܡܬܘܿܡܐܝܬ ܠܦܘܼܪܫܐ ܕܗܿܢܘܿܢ ܕܟܕ ܠܐ ܐܝܬܝܗܘܢ ܐܠܗ̈ܐ ܡܬܼܩܪܝܢ܇ ܠܘ ܡܼܢ ܡܕܡ ܐܚܪܝܢ ܐܝܿܬܝ܀ ܐܠܐ ܗܿܘ ܕܐܝܼܬ̄ܘ ܐܝܿܬܝ܇ ܕܠܗܘܝܐ ܠܟܿܐ ܐܝܬܝܿܬ܀ ܐܗܝܗ ܐܝܬܝܐ ܐܫܪ ܐܝܬܘܗܝ܇ ܐܝܟ ܕܢܬܼܒܝܢ ܕܐܝܬܝܐ ܕܐܝܼܬܘܗܝ ܐܝܬܝܐ ܫܕܪܢܝ܀ ܗܢܘ ܫܡܝ ܗ̄ ܗܕܐ ܡܨܝܢ ܥܒܝܼ̈ܕܐ ܕܢܐܡܪܘܢܼ ܥܠܝܢ ܕܐܝܿܬܝܕܠܐ ܫܘܼܪܝ ܘܕܠܐ ܫܘܼܠܡ: ܘܗܿܢܐ ܐܝܬ̄ܘ ܫܘܼܡܗܐ ܕܠܚܡ ܠܝܼ܀ ܫܡܐ ܓܝܪ ܕܐܠܗܐ ܡܝܬܪ ܡܼܢ ܫܡܐ ܕܡܪܝܐ܀","english":"The land of milk and honey, by these two words, hints at all good things. By milk, it means the good things of animals, cattle, and the like, which are necessary; by honey, it means the good things of heaven and earth. But it is not that his power went forth to be known, but rather he mixed with them the unshakeable truth of his faith. For in that he sent him, in that he did not wish to go to Egypt, and he looked upon the smallness and hardness of the people and the wickedness of the Egyptians, and he sought to learn the name of God, because in that many mighty deeds are done, while the name of God falls upon all of them, yet each has its own proper quality. Concerning this, Moses asked to learn the proper name of God. The Lord answered him: I am who I am. That is, I am the one who is. By this he showed that the name that indicates his nature does not exist. I am who I am, that is, the one who is, and he who causes to be. I am who I am, that is, being eternally, in distinction from those who, when they are not, are called gods, nor are they anything else. But he who is, is being, to whom existence belongs. I am who I am, as it is written, the being of him who is being sends me. That name is this: the works that are made can say of them that they are, without beginning and without end. And behold, this is the name that suffices me. For the name of God is greater than the name of Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܥܐ ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ","severity":"info","text":"The phrase 'land of milk and honey' is a biblical trope for abundance (Exod 3:8, 13:5), here interpreted allegorically as encompassing all good things, both earthly and heavenly.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܗܝܗ ܐܫܪܗܝܗ","severity":"info","text":"The divine name 'I am who I am' (Exod 3:14) is cited and glossed as indicating God's eternal, self-sufficient being, distinct from created gods.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܡܐ ܕܐܠܗܐ ܡܝܬܪ ܡܼܢ ܫܡܐ ܕܡܪܝܐ","severity":"info","text":"The distinction between 'God' (ܐܠܗܐ) and 'Lord' (ܡܪܝܐ) reflects Syriac theological usage, where the former denotes divine nature and the latter a title of authority.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܕ ܚܠܒܐ ... ܒܝܕ ܕܒܫܐ","severity":"info","text":"The passage uses a parallel structure: 'by milk' and 'by honey' introduce two categories of goods, then the divine name is expounded through a series of synonymous glosses.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܗܝܗ ܐܝܬܝܐ ܐܫܪ ܐܝܬܘܗܝ","severity":"info","text":"The gloss 'the being of him who is being sends me' echoes Syriac patristic exegesis (e.g., Ephrem, Narsai) that reads the divine name as expressing eternal, causative being.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܿܐ ܐܝܿܬܝ ܗܿܘ ܕܐܝܼܬ̄ܘ","severity":"caution","text":"The Syriac text has minor orthographic variation (e.g., ܐܢܿܐ for ܐܗܝܗ) that does not affect the sense; the translation 'I am who I am' is secure.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'land of milk and honey' is not a direct biblical quotation but a common Syriac idiom; its precise referent (Canaan or a spiritual realm) is left open.","The identity of 'him' in 'in that he sent him' is ambiguous—likely Moses, but the antecedent is not explicit in the Syriac."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܐܢܿܐ ܐܢܼܐ ܐܠܗܗ ܕܐܒܪܗܡ ܐܠܗܗ ܕܐܝܼܣܚܩ܇ ܘܗܿܢܘ ܫܼܡܝ ܘܗܿܢܘ ܕܘܼܟܪܢܝ ܗ̄ ܐܦܢ ܗܿܘ ܕܐܝܼܬ̄ܘ ܐܝܿܬܝ: ܐܠܐ ܫܡܐ ܕܝܼܠܝ ܗܿܘ ܕܠܥܠܡ ܘܠܕܪܕܪ̈ܝܢ ܐܠܗܐ ܘܐܠܗܐ ܘܐܠܗܐ܆ ܠܘ ܬܠܬܐ ܐ̈ܠܗܐ: ܡܛ݀ܠ ܕܚܕ ܐܝܿܬܝ ܒܗ݀ܝ ܕܐܝܼܬ̄ܘ܇ ܦܘܼܪܫܐ ܠܘܬ ܩܢܘܼ̈ܡܐ ܐܝܼܬ̄ܘ: ܘܠܘ ܠܘܬ ܐܝܬܘܬܐ܇ ܐܢܿܐ ܐܝܼܬܝ ܗܿܘ ܕܥܒܼܕ ܦܐܩܐ ܗ̄ ܐܦܢ ܓܝܪ ܦܐܩܘܼܬܗ ܘܡܘܼܡ̈ܐ ܡܼܢ ܟܝܿܢܐ ܐܢܘܿܢ܆ ܥܠܘܗܝ ܡܿܣܩ ܠܥܠܼܬܐ܆ ܕܠܐ ܢܣܒܪܘܢܼ ܕܐ̈ܠܗܐ ܐܚܪ̈ܢܐ ܐܝܼܬ ܕܣܿܥܪܝܼܢ ܠܡܘܼ̈ܡܐ: ܘܐܟܙܢ ܐܕܥܠܼܬܐ ܘܡܘܬܐ: ܠܘ ܐܠܗ ܗܿܘ ܐܠܐ ܥܒܪ ܦܘܼܩܕܢܐ: ܗܿܟܢܐ ܘܥܠܼܬܐ ܕܡܘܼܡ̈ܐ܀ ܬܫܐܼܠܝ ܐܢܬܬܐ ܡܼܢ ܫܒܒܬܗܿ ܗ̄ ܐܓܪܐ ܕܬܥܫܗܘܢܿ ܘܠܒܥܘܼܬܗܘܢܿ ܘܦܘܼܠܚܢܗܘܿܢ ܕܠܡܨܪ̈ܝܐ܇ ܡ̈ܐܢܐ ܕܕܗܒܐ ܘܕܣܐܡܐ ܢܣܒܘܢܼ ܡܢܗܘܢܿ: ܘܕܢܓܪܓ ܐܢܘܿܢ ܠܘܬ ܡܦܩܬܐ ܡܛܠ ܪܚܡܬ ܡܡܘܢܐ: ܘܝܿܕܥ ܗܼܘܐ ܬܘܼܒ: ܕܥܬܝܼܕܝܢ ܠܡܗܼܦܟ ܠܡܨܪܝܢ ܦܩܼܕ ܗܼܘܐ ܕܬܗܼܘܐ ܕܠܐ ܢܬܡܨܘܢܿ ܡܼܢ ܡܕܒܪܐ ܕܢܗܦܟܘܢܼ ܐܟܡܿܢ ܕܡܼܢ ܩܢܼܛܐ܆ ܕܐܝܠܝܢ ܕܢܦܼܨܘ ܐܢܘܿܢ ܢܕܚܠܘܢܼ: ܘܕܠܐ ܟܕ ܚܿܙܝܢ ܠܦܪܥܘܿܢ ܕܪܕܦ ܡܿܢ ܕܢܗܦܟܘܢܼ ܡܼܢ ܕܚܠܼܬܐ: ܐܡܣܼܪܘ ܥܠ ܕܚܠܼܬܐ: ܡܛ݀ܠ ܬܚܠܘܼܨܐ: ܝܼܕܥܘ ܓܝܪ ܕܐܢ ܗܿܦܟܝܼܢ ܟܿܠܡܕܡ ܕܢܣܒܼܘ ܡܬܬܒܥܝܼܢ܀ ܒܙܒܢܬܐ ܕܬܠܬ ܐܗܼܦܟ܀ ܕܐܢ ܐ݀ܡܪܝܼܢ ܠܝܼ ܕܠܐ ܐܬܚܙܝܼ ܠܟ ܐܠܗܐ ܗ̄ ܚܝܠܐ ܢܒܝܝܐ ܐܙܝܼܥܗ ܠܘܬ ܗܕܐ: ܐܝܟܢ ܕܢܫܬܼܪܪ ܒܬܕܪ̈ܬܐ ܗܘܼ ܝܣܪܐܝܠ܀ ܡܿܢܘ ܗܢܐ ܕܒܐܝܼܕܟ ܗ̄ ܠܘ ܟܕ ܠܐ ܝܿܕܥ ܫܐܼܠ܆ ܐܠܐ ܐܟܡܿܢ ܕܝܬܝܼܪ ܢܫܪܪ ܠܬܪܥܝܼܬܗ ܕܡܘܫܐ ܕܠܐ ܟܕ ܡܫܼܬܚܠܦ ܚܘܼܛܪܐ ܘܗܿܘܐ ܚܘܝܐ: ܢܣܒܼܪ ܕܗܓܓܐ ܘܦܢܛܣܝܐ ܐܝܼܬ̄ܘ܀ ܒܝܕ ܚܘܼܛܪܐ ܕܝܢ: ܡܚܝܼܠܘܼܬܗ ܘܫܝܼܛܘܼܬܗ ܩܕܡܝܬܐ ܕܦܪܥܘܿܢ ܡܿܘܕܥ܀","english":"The God of Abraham, the God of Isaac, and the God of Jacob—He is one, and He is eternal. He is not three gods, but one God, for He is one in His being. There is a distinction between the hypostases and the essence. He is the one who made the plagues; for even the plagues and the afflictions are from His nature. He brings up the cause, so that they do not think that there are other gods who perform the afflictions. And likewise, the plagues and death are not God, but the execution of a command. Thus also the cause of the afflictions. The Israelite woman asked her neighbor about the wages of their work, their requests, and the service of the Egyptians. They took vessels of gold and silver from them. And they went out to the exodus because of the love of the Egyptians. He also knew that they were about to return to Egypt, so he commanded that they not be able to take from the desert when they returned, just as with the quail, which those who had sinned feared. And that when they saw Pharaoh pursuing them as they returned from fear, they did not surrender to fear, because of salvation. For they knew that if they returned, everything they had taken would be demanded back. At the time of the third return. If they say to me, \"I have not seen God,\" the mighty power moved toward this, just as it was confirmed in the generations of Israel. What is this that is in your hand? He does not ask because he does not know, but rather to confirm Moses' intention, that it is not when the staff changes and becomes a serpent that he thinks it is magic and sorcery. By the staff, he indicates his weakness and his initial foolishness before Pharaoh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܫܐ","severity":"info","text":"The Syriac term ܦܘܼܪܫܐ (puršā) denotes 'distinction' or 'difference,' here distinguishing the hypostases (qnome) from the essence (ʾituṯā), a key Trinitarian formulation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 7–12","severity":"info","text":"The plagues (ܡܘܼܡ̈ܐ) and the exodus narrative are drawn from Exodus 7–12; the commentary interprets them as divine commands, not separate deities.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Israelite woman and neighbor","severity":"info","text":"The anecdote of the Israelite woman and her neighbor reflects a midrashic tradition (cf. Exodus Rabbah) about the Hebrews borrowing Egyptian valuables before the exodus.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"third return","severity":"info","text":"The phrase 'at the time of the third return' (ܒܙܒܢܬܐ ܕܬܠܬ ܐܗܼܦܟ) marks a structural division, likely referring to a repeated motif in the commentary's sequential exposition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"staff becomes serpent","severity":"info","text":"The transformation of Moses' staff into a serpent (Exodus 4:3–4) is interpreted as a sign of divine power, countering accusations of magic (ܗܓܓܐ) and sorcery (ܦܢܛܣܝܐ).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Israelite woman' and her neighbor is unclear; possibly a midrashic figure not named in Exodus.","The phrase 'third return' may refer to a specific narrative episode or a rhetorical division in the commentary."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܘܒܝܕ ܫܘܼܚܠܦܗ ܕܠܚܘܝܐ ܬܩܝܼܦܘܼܬܐ ܘܡܪܝܼܪܘܬܐ ܕܩܢܼܐ ܒܡܫܬܒܩܢܘܼܬܐ ܘܡܗܡܝܿܢܘܼܬܐ ܕܐܠܗܐ܆ ܘܫܘܼܚܠܦ ܚܘܝܐ ܕܠܟܝܢ ܚܘܼܛܪܐ: ܥܠ ܪܘܝܘܼܬܗ ܐ̱ܚܪܝܬܐ ܪܡܿܙ: ܡܛܠܡܢܐ ܠܚܘܝܐ ܐܬܗܼܦܟ ܚܘܼܛܪܐ: ܘܠܘ ܠܚܝܘܼܬܐ ܐܚܪܬܐ: ܘܐܡܿܪܝܼܢܢ܇ ܚܕܐ܆ ܡܛ݀ܠ ܦܪܥܘܿܢ ܗܿܘ ܬܢܝܼܢܐ ܡܬܼܝܕܥܢܐ ܘܡܛܠ ܥܡܐ ܕܥܒܪ̈ܝܐ ܗܿܘ ܕܗܼܘܐ ܒܝܼܫܐ ܒܕܘܼܒܪ̈ܘܗܝ ܘܡܛ݀ܠ ܟܝܿܢܐ ܐܢܫܝܐ: ܗܿܘ ܕܡܪܝܼܪ ܐܝܟ ܚܘܝܐ܀ ܣܘܼܥܪܢܐܝܬ ܬܪܝܢ ܓܢܣ̈ܐ ܐܝܬ ܗܼܘܐ ܡܼܢ ܫܘܼܪܝܐ ܕܐܚܼܕܘ ܪܝܫܢܘܼܬܐ ܕܡܨܪܝܢ ܘܚܕ ܡܫܬܼܡܗ ܗܼܘܐ ܕܒܝܬ ܕܟܪܐ܀ ܕܡܢܗܘܢܿ ܐܝܼܬ̄ܘ ܗܼܘܐ ܐܡܘܢ ܐܠܗܐ ܥܬܝܼܩܐ ܕܬܐܒ̈ܝܐ: ܘܪܝܫܐ ܕܕܟܪܝܐ ܕܥܢ̈ܐ ܨ݀ܝܪܝܼܢ ܗܼܘܘ ܠܗ ܒܓܠ̈ܝܼܦܝܗܘܿܢ: ܡܨܪ̈ܝܐ ܓܢܣܐ ܐܚܪܢܐ: ܕܡܬܼܩܪܐ ܕܒܝܬ ܚܘܝܐ ܐܘܿܟܝܼܬ ܬܢܝܼܢܐ ܗܘܿ ܕܟܕ ܠܛܘܗ̈ܡܐ ܣܓ̈ܝܐܐ ܐܬܦܼܠܓ ܣܿܓܝܼ ܪ̈ܝܫܐ ܗܼܘܐ ܐܝܟ ܡܬ̈ܠܐ ܥܬܝܼܩ̈ܐ܀ ܘܪ̈ܝܢܫܘܬܐ ܡܫܚܠ̈ܠܦܬܐ ܐܩܝܼܡ ܒܕܘܼܟ̈ܝܬܐ ܘܡܕܝܢ̈ܬܐ ܕܡܨܪܝܢ: ܘܟ݀ܠܗܝܢ ܕܒܝܬ ܚܘܝܐ ܡܫܼܬ̈ܡܗܝܢ ܗܼܘ̈ܝ܇ ܘܥܠܗ݀ܝ ܐܬܗܼܦܟ ܚܘܼܛܪ ܕܡܘܫܐ ܠܚܘܝܐ܇ ܘܒܓܕܘܿܢ ܐܡܼܪ ܐܠܗ ܚܡܣܢ ܒܗ ܗ̄ ܠܒܘܿܟܝܗܝ ܫܦܝܼܪ ܐܝܟ ܗ݀ܝ ܕܫܩܘܿܠ ܠܛܠܝܐ ܘܚܡܼܣ̈ܢܝ ܐܝܼܕ̈ܝܟܝ ܒܗ ܡܘܕܥ ܠܗ ܥܠ ܫܦܼܠܗ ܐܚܪܢܐ ܕܦܪܥܘܿܢ ܕܒܐܝܼܕܗܝ ܡܘܿܫܐ: ܘܬܘܼܒ ܬܘܕܥ ܕܠܐ ܩܿܫܐܼ ܡܼܢ ܗܢܐ ܬܢܝܼܢܐ܇ ܬܘܼܒ ܒܚܘܼܛܪܐ ܥܒܼܕ ܠܐܬ݀ܐ: ܡܛ݀ܠ ܕܒܗ ܪܥܐ ܗܼܘܐ ܠܥܢ̈ܐ: ܛܪܕ ܠܕܐܒ̈ܐ: ܒܗܢܐ ܥܒܼܕ ܐܬ݀ ܩܕܡܝܬܐ: ܐܝܟܢܐ ܕܢܠܼܦ ܕܗܿܘ ܕܡܼܢ ܩܕܝܼܡ ܪܥܝܐ ܗܼܘܐ ܕܥܢ̈ܢܐ ܗܿܫܐ ܒܡܨܥܝܘܼܬܐ ܕܚܘܼܛܪܐ ܘܬܕܡܪ̈ܬܐ ܗܿܘܐ ܪܥܝܐ ܠܝܼܣܪܐܝܠ ܘܕܪܘܿܦܐ ܘܡܫܢܩܢܐ ܕܡܨܪ̈ܝܐ܀","english":"and by the change of the serpent, the strength and bitterness of the rod are left behind in the abandonment and trustworthiness of God; and the change of the serpent into a rod signifies its final dryness. For the rod was turned into a serpent, and not into another animal; and it is said, \"one,\" because Pharaoh is that known tyrant, and because the Hebrew people are those who were evil in their conduct, and because of the bitter serpent. Actually, there were two races from the beginning when they took the kingship of Egypt, and one was called the house of the male. For that was the ancient god of the fathers, and the heads of the males of the small nations were subject to him in their provinces. The other race, the Egyptians, which is called the house of the serpent, or the tyrant, who, when divided into many kinds, had many heads like ancient fables. And he established different kingships in the places and cities of Egypt, and all of them were called the house of the serpent; and upon them the rod of Moses was turned into a serpent. And in the story, God said, \"Stretch out your hand, take it by its tail, and put your hands on it,\" indicating to him about the other fall of Pharaoh at the hand of Moses. And again, it shows that it is not difficult with this tyrant. Again, with the rod he made a sign, because with it he used to tend the flocks, drive away wolves; with this he made the first sign, as if to teach that he who was formerly a shepherd of flocks is now, through the mediation of the rod and the wonders, a shepherd of Israel and a pursuer and oppressor of the Egyptians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܝܐ","severity":"info","text":"The Syriac term ܚܘܝܐ (ḥewyā) means 'serpent' and is used here both literally for the rod-to-serpent transformation and symbolically for the Egyptian 'house of the serpent' (ܕܒܝܬ ܚܘܝܐ).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܝܬ ܕܟܪܐ","severity":"info","text":"The phrase 'house of the male' (ܕܒܝܬ ܕܟܪܐ) likely refers to a traditional division of Egyptian kingship into two races, one associated with a male deity, possibly reflecting ancient Egyptian or Syriac ethnographic lore.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡܼܪ ܐܠܗ ܚܡܣܢ ܒܗ","severity":"info","text":"The phrase 'God said, Stretch out your hand' echoes Exodus 4:4, where God instructs Moses to grasp the serpent by the tail, though the wording here is paraphrastic.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܘܼܥܪܢܐܝܬ","severity":"info","text":"The adverb ܣܘܼܥܪܢܐܝܬ (suʿrāʾīṯ, 'actually') marks a structural shift from allegorical interpretation to historical narrative about the two races of Egypt.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܬ̈ܠܐ ܥܬܝܼܩ̈ܐ","severity":"info","text":"The reference to 'ancient fables' (ܡܬ̈ܠܐ ܥܬܝܼܩ̈ܐ) parallels classical and Syriac critiques of polytheistic myths, comparing Egyptian multiple kingships to mythological many-headed beasts.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܥܝܐ","severity":"info","text":"The typology of Moses as shepherd of flocks becoming shepherd of Israel through the rod echoes a common patristic and Syriac exegetical motif, linking pastoral imagery to leadership.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'one' (ܚܕܐ) in the English draft is ambiguous: it may refer to the serpent being one animal, or to the unity of God; the Syriac context suggests the former, as it contrasts with 'another animal'.","The identity of the 'ancient god of the fathers' (ܐܠܗܐ ܥܬܝܼܩܐ ܕܬܐܒ̈ܝܐ) is not specified; it may refer to a specific Egyptian deity or a generic ancestral god."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܒܚܘܼܛܪܐ ܠܗܿܠܝܢ ܡܿܚܐ ܘܡܿܒܕܪ ܐܟܡܐ ܕܡܼܢ ܩܕܝܼܡ ܒܗ ܠܕܐܒ̈ܐ ܡܿܚܐ ܗܼܘܐ ܡܿܢܘܼ ܗܢܐ ܗ̄ ܐܝܟܢܐ ܕܢܦܢܐ ܕܚܘܼܛܪܐ ܘܿܠܐ: ܢܬܼܦܠܓ ܟܕ ܢܫܬܼܚܠܦ ܠܚܘܝܐ ܡܛ݀ܠ ܕܡܬܼܦܫܟ ܗܼܘܐ ܡܘܿܫܐ ܥܠ ܥܡܐ܇ ܐܟܡܿܢ ܕܓܪܒܘ ܒܚܢܦܘܼܬܐ ܕܡܨܪ̈ܝܐ ܫܼܪܝܗܝ ܐܠܗܐ ܠܦܘܼܫܟܗ ܒܐܝܼܕܐ ܕܐܓܼܪܒܬ݀: ܩܕܡ ܓܝܪ ܕܐܓܼܪܒܬ݀ ܐܝܼܕܐ ܥܠ ܕܟܝܘܼܬ ܥܡܐ ܕܩܕܡ ܡܥܠܬܐ ܕܠܡܨܪܝܢ ܡܿܒܕܩ: ܘܒܝܕ ܡܓܪܒܢܘܼܬܐ ܥܠ ܛܡܐܘܬ ܥܡܐ ܕܒܕܚܼܠܬ ܦܬܟܪ̈ܐ ܕܒܡܨܪܝܢ ܘܫܘܼܚܠܦ ܐܝܼܕܐ ܕܠܕܒܟܘܼܬܗܿ ܩܕܡܝܬܐ܇ ܥܠ ܥܬܝܼܕܘܬ ܕܟܝܘܼܬܐ ܕܥܡܐ ܕܒܿܬܪ ܡܦܩܬܐ ܪܡܿܙ܀ ܠܫܘܼܪܐ ܕܐܬ݀ܐ ܩܕܡܝܬܐ ܕܚܘܼܛܪܐ ܫܚܼܠܦ ܒܗ ܠܐܝܼܕܐ ܕܐܝܼܬܝܗܿ ܕܐܝܬܝܗܿ ܚܕ ܡܼܢ ܗܕܡ̈ܘܗܝ: ܘܗܿܝܕܝܢ ܠܗ ܡܚܠܡ܆ ܘܠܝܬ ܗܼܘܐ ܬܡܢ ܬܘܼܒ ܡܕܡ ܐܚܪܢܐ ܕܠܗ ܢܫܚܠܦ ܘܒܫܘܼܚܠܦܐ ܟܝܢܐ ܗܘ̈ܝ ܐܬܘ̈ܬܐ ܠܝܬ ܡܕܡ ܕܡܿܒܕܩ ܥܠ ܐܠܗܐ ܕܗܘܼܝܘܼ ܒܠܚܘܕܘܗܝ ܒܪܘܝܐ ܣܛܪ ܡܼܢ ܫܘܼܚܠܦܐ ܕܟܝܿܢܐ ܕܡܼܢ ܗܿܘ ܕܐܝܼܬ̄ܘ ܠܡܕܡ ܕܠܝܬܘܗܝ ܡܫܚܠܦ ܠܗ ܐܦ ܡܼܢ ܥܕܡܐ ܕܡܠܼܠܬ ܥܡ ܥܒܕܟ ܗ̄ ܐ݀ܡܪܝܼܢ ܕܒܗ ܒܥܕܢܐ ܕܐܬܓܠܝܼ ܥܠܘܗܝ ܚܼܙܘܐ ܐܬܠܒܼܟ ܠܫܢܗ ܘܐܬܬܼܚܕܬ݀ ܡܠܼܬܗ: ܘܥܠܗ݀ܝ ܐܡܼܪ ܕܡܼܢ ܥܕܡܐ ܕܡܠܠܼܬ ܥܡ ܥܒܕܟ܀ ܠܐ ܦܫܼܛܗ ܠܠܫܢܗ: ܡܛ݀ܠ ܕܠܘ ܒܡܪܝܼܩܘܼܬ ܠܫܢܐ ܨ݀ܒܐ ܗܼܘܐ ܕܢܦܩ ܠܥܡܐ: ܐܠܐ ܒܐܬܘ̈ܬܐ ܘܕܢܠܦܢ: ܕܚܝܠܗ ܒܡܚܝܼ̈ܠܐ ܡܬܼܓܪ ܘܕܢܐܪܙ ܕܐܟܙܢܐ ܕܡܘܫܐ ܠܥܓ ܗܼܘܐ ܗܿܟܢܐ ܘܥܡܐ ܚܓܝܼܪ ܗܼܘܐ ܘܒܨܝܼܪ ܘܠܐ ܡܿܫܡܼܠܝ ܒܢܡܘ̈ܣܘܗܝ: ܘܐܢܬ ܐܥܫܢ ܠܠܒܗ ܗ̄ ܗܕܐ ܓܠܼܗܿ ܠܡܘܫܐ ܐܝܟܢܐ ܕܟܕ ܢܬܩܫܐ ܦܪܥܘܿܢ ܢܐܡܪܘܢܼ ܕܩܕܡ ܒܕܩ ܥܠܝܗܿ ܐܠܗܐ ܘܠܐ ܢܬܦܠܓ ܥܠܘܗܝ: ܡܩܫܐ ܠܠܒܐ ܕܦܪܥܘܿܢ ܐܝܟܢܐ ܕܢܣ̈ܓܝܢ ܐܬܘ̈ܬܐ ܘܢܫܬܪܪ ܝܣܪܐܝܠ܀","english":"with the rod he strikes and disperses, just as before he struck the bears with it. And this is like the hardness of the rod, and it is not divided when it is changed into a serpent, because Moses was transformed over the people, just as they began in the hardness of the Egyptians; God began his change by the hand of the magicians. For before the hand of the magicians, the purity of the people before the entry into Egypt is examined; and by the testing, the impurity of the people who worshipped idols in Egypt is shown, and the change of the hand from its first purity signifies the future purity of the people after the exodus. For the first sign of the rod, he changed it into a hand which is one of its members; and then it becomes green, and there was no other thing that changed it; and in the change, natural signs occur; there is nothing that indicates God, who is alone the Creator, apart from the change of nature which is that which is not changed, he also changes it, even to the point that he spoke with his servant, I mean, that in the time when the vision appeared to him, his tongue was confused and his speech was renewed; and concerning her he said, \"until I spoke with your servant.\" He did not loosen his tongue, because he did not wish to bring out the people with an empty tongue, but with signs and wonders, that his power might be exercised through the weak, and that the mystery of how Moses was perplexed might be thus, and the people were hard and small and not perfected in his laws; and you will strengthen his heart, I mean, this was revealed to Moses, just as when Pharaoh was hardened, they said that God examined her beforehand and was not divided over him; he hardens the heart of Pharaoh, just as many signs were multiplied and Israel was strengthened.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܚܘܼܛܪܐ ܠܗܿܠܝܢ ܡܿܚܐ ܘܡܿܒܕܪ","severity":"info","text":"The rod is presented as an instrument of striking and dispersing, linking the present action to the earlier striking of bears, reinforcing the rod's symbolic hardness.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܼܕܐ","severity":"info","text":"The Syriac term ܐܝܼܕܐ (yadā) means 'hand' but here refers to the rod's transformation into a hand, a member of the body, symbolizing a shift from hardness to life (greenness).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܕܡܐ ܕܡܠܼܠܬ ܥܡ ܥܒܕܟ","severity":"info","text":"The phrase 'until I spoke with your servant' echoes Exodus 4:10, where Moses speaks with God after the sign of the rod, though the wording is paraphrastic.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܓܪܒܢܘܼܬܐ","severity":"info","text":"The testing (ܡܓܪܒܢܘܼܬܐ) of the people through the magicians' hand reflects a common exegetical theme in Syriac commentary: the Egyptians' hardness tests Israel's purity before the exodus.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܫܘܼܪܐ ܕܐܬ݀ܐ ܩܕܡܝܬܐ","severity":"info","text":"The passage marks a structural shift: the first sign (ܠܫܘܼܪܐ ܕܐܬ݀ܐ ܩܕܡܝܬܐ) of the rod is distinguished from subsequent natural signs, organizing the commentary around sequential transformations.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܥܠܗ݀ܝ ܐܡܼܪ","severity":"caution","text":"The referent of 'her' (ܥܠܗ݀ܝ) is ambiguous: it may refer to the hand, the rod, or the people; the English draft takes it as the hand, but the Syriac allows other readings.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'her' (ܥܠܗ݀ܝ) is unclear; the commentary may intend the hand, the rod, or the people. The reading taken follows the English draft as the hand.","The phrase 'he did not loosen his tongue' could refer to Moses or to God; the context suggests Moses, but the Syriac is ambiguous."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܒܪ ܬܡܢܝܼܢ ܫܢ̈ܝܼܢ ܐܝܼܬܘܗܝ ܗܼܘܐ ܡܘܫܐ ܒܗܢܐ ܓܠܝܢܐ܀ ܥܼܪܩ ܒܫܢܬ ܡܐܐ ܘܐܪܒܥܝܼܢ ܕܫܘܼܥܒܕܐ: ܟܕ ܐܝܼܬ̄ܘ ܒܪ ܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ ܕܝܪ ܥܡ ܝܬܪܘܢ܇ ܘܐܙܼܠ ܠܘܬ ܝܬܪܘܢ ܐܫܠܼܡ ܠܗ ܠ̈ܥܢܐ ܘܠܐ ܓܠܼܐ ܠܗ ܥܠ ܚܼܙܘܐ ܐܠܐ ܐܡܼܪ ܕܒܿܥܐ ܐܢܼܐ ܐܙܿܠ ܐ݀ܣܥܘܿܪ ܠܐܚ̈ܝ: ܢܟܚܝܢ ܗܼܘܘ ܩܕܡ̈ܝܐ ܘܝܼܕܝܼܥܐ ܕܝܬܪܘܢ ܪܝܫ ܥܡܐ ܕܡܕܝܢ ܗܼܘܐ: ܘܠܐ ܐܬܟܼܚܕ ܠܫܒܥ ܒܢ̈ܬܗ ܢܥܼܒܕ ܪ̈ܥܝܬܐ܀ ܒܪܝ ܒܘܼܟܪܝ ܗ̄ ܒܪܐ ܩܼܪܐ ܠܝܣܪܐܝܠ ܡܛܠ ܡܓܘܝܘܼܬܗ ܕܐܚ̈ܐ ܕܐܝܬ ܠܗ ܥܡܗ: ܒܿܬܪ ܗܿܠܝܢ ܐܫܼܬܐܠ ܡܘܫܐ ܡܼܢ ܕܚܠܼܬܐ ܕܦܪܥܘܿܢ ܘܐܬܓܠܝܼ ܡܪܝܐ ܬܘܼܒ ܥܠܘܗܝ ܒܗܿ ܒܡܕܝܢ ܘܟܕܐܙܿܠ ܒܪܥܝܢܐ ܦܠܝܼܓܐ: ܢܣܼܒ ܥܡܗ ܠܐܢܬܬܗ ܘܠܒܢ̈ܘܗܝ ܒܗܕܐ ܡܣܒܪܢܘܼܬܐ ܕܐܢ ܓܼܕܫ ܘܢܦܼܩ ܥܡܐ ܢܿܦܩܝܼܢ ܥܡܗ ܒܢ̈ܘܗܝ ܐܢܕܝܢ ܠܐ ܦܿܐܫ ܗܘܼ ܘܒܝܬܗ ܠܘܬ ܥܡܐ: ܐܠܗ ܟܕ ܚܼܪ ܒܡܚܝܼܠܘܼܬܐ ܕܚܘܼ̈ܫܒܘܗܝ ܥܒܼܕ ܥܠܘܗܝ ܓܠܝܢܐ ܒܝܕ ܡܠܐܟܐ ܕܬܪܥܝܼܬܐ ܪܒܬܐ ܕܐܒܐ܇ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒ ܕܦܓܼܥ ܒܗ ܡܪܝܐ: ܕܒܝܕ ܣܝܦܐ ܕܫܡܼܛ ܥܠܘܗܝ: ܐܦܟܗ ܡܢܗ ܕܚܠܼܬܗ ܕܦܪܥܘܢ.","english":"Bar Temani’e shnin hewa Moshe b-hana glaya. ‘Eraq b-sha‘t ma’a w-arba‘in d-shu‘bada: kad itaw bar arba‘in shnin d-yar ‘am Yethro, w-azal l-wath Yethro ashllem l-eh l-‘e’a w-la glal l-eh ‘al hezya ela emar d-ba‘e e’a ezal as‘ur l-ahi. Takhya hewwu qadmaya w-yadi‘a d-Yethro rish ‘amma d-Madyan hewa: w-la etkhed l-shba‘ b-natheh w-‘abed ra‘yata. Bari bukri h bara qara l-Israyel mṭul maghshiyuteh d-ahi d-it l-eh ‘ameh. B-thar halen eshta’al Moshe m- dḥalteh d-Far‘on w-etglali Marya tawb ‘alwawh b-h b-Madyan w-kad azal b-ra‘yita pliga: w-sab ‘ameh l-athteh w-l-bnawh b-hada msabranuteh d-en gdesh w-ṭpeq ‘amma ṭpeqin ‘ameh b-nawh en din la pash huw w-bayteh l-wath ‘amma. Alah kad ḥar b-mḥayiluteh d-ḥushshabwawh ‘bed ‘alwawh glaya b-yad malaka d-tar‘ita rabba d-aba. W-yadi‘a m- hi d-ktib d-pga‘ b-eh Marya: d-b-yad sayfa d-shmeṭ ‘alwawh: afkeh m- dḥalteh d-Far‘on.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bar Temani’e shnin","severity":"info","text":"The phrase 'Bar Temani’e shnin' (son of eighty years) is a Syriac idiom for age, here indicating Moses was eighty years old at the time of the Exodus, aligning with Exodus 7:7.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pga‘ b-eh Marya","severity":"info","text":"The phrase 'pga‘ b-eh Marya' (the Lord met him) echoes Exodus 4:24, where God encounters Moses at the burning bush, though the text here refers to a later encounter in Midian.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Yethro rish ‘amma d-Madyan","severity":"info","text":"Yethro is identified as the chief of the Midianite people, a detail consistent with Exodus 2:16-21, where Moses marries Zipporah, Yethro's daughter, and becomes a shepherd.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"B-thar halen eshta’al Moshe","severity":"info","text":"The passage transitions from Moses' age and flight to his subsequent actions after the Exodus, marking a chronological shift in the narrative of Moses' leadership.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"msabranuteh d-en gdesh w-ṭpeq ‘amma","severity":"info","text":"The commentary interprets Moses' taking his family as a sign of his confidence that the people would follow him, reflecting a later theological emphasis on Moses' prophetic assurance.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"b-yad sayfa d-shmeṭ ‘alwawh","severity":"caution","text":"The phrase 'by the sword that was drawn against him' is ambiguous; it may refer to a divine intervention or a literal sword, but the text does not specify the event, possibly alluding to an unrecorded tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sword that was drawn against him' is unclear; it may be a metaphor for divine protection or a reference to a specific biblical event not explicitly cited.","The phrase 'Bar Temani’e shnin' could be interpreted as a symbolic age rather than literal, but the context suggests a chronological marker."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܡܥܕܐ ܗܿܝ ܕܚܠܼܬܐ ܪܒܬܐ ܕܬܫܪܐ ܠܙܥܘܪܘܼܬܐ: ܐܢܬܬܗ ܟܕ ܐܣܒܼܪܬ݀ ܕܗܝܼ ܐܝܬܝܗܿ ܥܠܼܬܐ ܕܩܛܠܗ: ܒܕܠܐ ܓܙܼܪܬ݀ ܠܒܪܗܿ ܐܝܟ ܢܡܘܿܣܐ ܡܛܠ ܕܠܚܕ ܓܙܼܪܬ݀ ܐܝܟ ܢܡܘܿܣܐ ܕܐܒܗ̈ܘܗܝ: ܐܚܪܢܐ ܕܝܢ ܫܒܩܼܬܗ ܒܥܘܼܪܠܘܼܬܐ ܐܝܟ ܕܠܚܼܬܐ ܕܒܗ̈ܝܗܿ ܩܡܼܬ݀ ܒܗܿ ܒܫܥܬܐ ܢܣܼܒܬ݀ ܛܪܢܐ ܕܐܝܼܬܘܗܝ ܣܠܛܐ ܚܪܝܼܦܐ ܕܗܢܝ ܘܦܫܝܼܩ ܦܣܼܩܗ ܓܙܼܪܬ݀ ܠܒܪܗ ܣܿܓܝܼ ܗܿܘܐ ܚܪܝܼܦ ܛܪܢܐ ܠܡܓܼܪܙ ܝܬܝܼܪ ܡܼܢ ܦܪܙܠܐ ܕܚܪܝܼܦ܆ ܐܡܬܝ ܕܡܬܼܬܒܪ ܩܫܝܐܝܬ ܡܼܢ ܛܘܼܪܐ: ܒܿܬܪ ܕܓܼܙܪܬ݀ ܨܦܘܪܐ ܠܒܪܗܿ ܢܦܠܼܬ݀ ܥܠ ܪ̈ܓܠܝ ܡܠܐܟܐ ܘܐܚܼܕܬ݀ ܐܢܝܢ ܘܐܡܼܪܬ݀ ܚܬܢܐ ܕܕܡܐ ܐܝܬ ܠܝܼ ܗ̄ ܐܝܟ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܘܐܝܟ ܓܢܘܿܢܐ ܕܥܿܒܕܝܢ ܚ̈ܬܢܐ܇ ܗܿܟܢܐ ܫܦܪ ܩܕܡܝܟ ܕܡܐ ܕܓܙܘܪܬܐ ܕܒܪܝ ܘܗܟܢܐ ܫܒܼܩ ܠܡܘܫܐ ܡܼܢ ܩܼܛܠܐ܆ ܚܬܢܐ ܕܕܡܐ ܩܼܪܬ݀ ܠܓܙܘܪܬܐ ܗ̄ ܐܟܙܢܐ ܕܐܝܟܢ ܕܡܟܖܝܼܪ ܚܬܢܐ ܡܬܼܩܪܐ܆ ܘܒܝܘܡܐ ܕܚܠܘܿܠܗ ܡܫܬܘܬܐ ܥܿܒܕ܆ ܚܬܢܐ ܡܬܼܟܢܐ܇ ܐܝܠܝܢ ܕܒܗܝܡ̄ ܡܬܼܩܪܒܝܼܢ ܠܐܠܗܐ ܚܬ̈ܢܐ ܘܐܦ ܟܠ̈ܬܐ ܡܬܼܩܪܝܢ: ܘܚܕܘܿܬܐ ܗܿܝ ܠܝܼ ܝܘܡܢܐ ܒܓܙܘܪܬܗ ܕܒܪܝ ܐܝܟ ܕܚܿܕܝܢ ܚܬ̈ܢܐ: ܠܐ ܡܪܝ ܬܥܒܼܕ ܟܪܝܘܼܬܐ ܒܝܘܡܐ ܕܚܕܘܿܬܐ: ܛܪܢܐ ܬܒܪܐ ܚܪܝܼܦܐ ܕܣܠܛܐ ܐܝܼܬ̄ܘ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܛܪܝܢܐ ܠܣܟܝܼ̈ܢܬܐ ܕܦܪܙܠܐ ܩܿܪܐ: ܕܗܿܟܢ ܚܪ̈ܝܼܦܢ ܗܿܠܝܢ ܡܼܢ ܣܟܝܼ̈ܢܬܐ ܐܚܪ̈ܢܝܬܐ ܐܟܡܐ ܕܚܪܝܼܦ ܛܪܢܐ ܡܼܢ ܟܐܦܐ ܡܛܠ ܕܠܐ ܢܚܼܫ ܒܪܗܿ܇ ܐܬܚܫܼܚܬ ܒܗܿ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܥܠ ܕܢܣܼܒ ܠܐܢܬܬܗ ܘܒܢܘ̈ܗܝ ܥܡܗ ܦܓܪܥ ܒܗ ܡܪܝܐ ܘܒܥܼܐ ܠܡܩܼܛܠܗ܆ ܘܬܪ̈ܬܝܗܝܢ ܫܪܝܼܪ̈ܢ: ܗܿܘ ܓܝܪ ܕܐܫܬܼܕܪ ܕܢܦܼܩ ܠܥܡܐ ܡܣܪܗܒܐܝܬ: ܠܐ ܦܐܝܐ ܗܼܘܬ݀ ܕܢܚܘܿܬ ܒܐܢܬܬܐ ܘܒܢ̈ܝܐ ܕܢܬܼܬܚܕ ܬܡܢ܀","english":"The fear that she had, that great fear which would have excused her smallness, was that she thought that she was the cause of his death, because she had not circumcised her son according to the law. For one circumcision is according to the law of his fathers; the other, however, she left in his uncircumcision, as if she were a mother who had risen up against him at that hour. She took a stone, which was a sharp, smooth, and easily split flint, and circumcised her son. Very sharp was the stone for cutting, more so than sharp iron, when it is struck hard against a mountain. After she had circumcised her son, she fell at the feet of the angel and seized his hem and said, \"I have a sin of blood, like sacrifices and offerings, and like the guilt of those who commit sins. Thus, does the blood of my son's circumcision please you? And thus, do you forgive Moses for the murder?\" She called the circumcision a \"sin of blood,\" as if it were a sin that is remembered and called such. And on the day of his festival, he makes a feast; the sin is covered. Those who in faith offer sacrifices to God are sinners, and even brides are called such. And joy is for me a festival on the day of my son's circumcision, as sinners rejoice. \"Do not, my lord, make mourning on a day of joy.\" The stone is a sharp breaker of flint. Others say that it is called a \"sharpener\" for iron blades, for these are sharper than other blades, as sharp as a stone against a rock, because she did not feel for her son. She was compelled by her. Others say that he took his wife and his sons with him, and the Lord struck him and sought to kill him. And both are true. For he who was sent went out to the people hastily; it was not fitting that he should descend with a wife and children, that he might be seized there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܪܥܐ","severity":"info","text":"The Syriac term ṭar‘ā (ܛܪܥܐ) is rendered 'stone' in the English draft, but in context it denotes a sharp flint or stone used for circumcision, not a generic rock.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܬܥܐ ܕܕܡܐ","severity":"info","text":"The phrase ḥaṭ‘ā d-dmā (ܚܬܥܐ ܕܕܡܐ) is translated 'sin of blood'; it is a technical expression in Syriac for blood-guilt, here applied to the circumcision act.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary reflects a tradition that Zipporah circumcised her son with a flint, a motif found in later Jewish and Christian exegesis of Exodus 4:24–26, though not in the biblical text itself.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi here engages with multiple interpretive traditions, noting that some say the stone was a 'sharpener' for iron blades, and others that Moses took his family and was struck by the Lord; he declares both true.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section in the commentary, following the previous episode of Moses' flight and his time with Jethro, and it presents a dramatic scene of Zipporah's circumcision and plea.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is ambiguous about whether the 'stone' (ṭar‘ā) is a flint or a sharpener; the commentary entertains both possibilities.","The identity of the 'angel' (ܡܠܐܟܐ) in the narrative is not specified; it may refer to the angel of the Lord or a divine messenger."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܐܬܓܠܝܼ ܥܠܘܗܝ ܟܕ ܡܿܠܦ ܠܗ ܕܠܐ ܢܬܩܼܪܒ ܠܐܢܬܬܐ ܬܘܼܒ: ܘܥܒܼܕ ܐܬܘ̈ܬܐ ܩܕܡ ܥܡܐ ܗ̄ ܗܿܠܝܢ ܕܚܘܼܛܪܐ ܘܕܐܝܼܕܐ ܘܕܡ̈ܝܐ܀ ܫܕܪ ܠܥܡܝ ܢܚܓܘܿܢ ܠܝܼ ܗ̄ ܚܓܐ ܓܝܪ ܠܟܢܘܼܫܝܐ ܩܿܪܐ ܟܬܒܐ: ܘܐܢ ܠܥܐܕܐ ܘܐܢ ܠܙܒܢ ܘܙܘܼܒܢܐ܇ ܘܐܢ ܒܥܠܼܬܐ ܐܚܪܬܐ ܢܬܼܟܢܫ ܥܡܐ܇ ܩܫܝܼܘ ܫܠ̈ܝܼܛܐ ܥܒܿܕܐ܇ ܢܩܫܘܿܢ ܠܗ ܬܒܢܐ ܗ̄ ܬܒܢܐ ܗܪܟܐ ܠܓܠܐ ܩܿܪܐ. ܒܗ݀ܝ ܕܙܒܢ ܢܝܼܣܢ ܦܩ̈ܚܐ ܗܼܘܐ: ܘܠܘ ܙܒܢ ܬܡܘܙ ܕܐܕܪ̈ܐ܀ ܘܐܬܪܕܝܼܘ ܣܦܪ̈ܐ ܗ̄ ܐܬܡܚܝܼܘ ܣܦܪ̈ܐ ܩܿܪܐ ܠܡܢܝ̈ܐ ܘܡܚܫ̈ܒܢܐ ܘܟܬܘ̈ܒܐ ܕܠ̈ܒܢܐ܀ ܐܚܪ̈ܢ ܐ݀ܡܪܝܢ ܕܠܣܦܪ̈ܐ ܕܟܬܝܼܒ̈ܬܐ ܡܚܘ܀ ܘܗܦܼܟ ܡܘܿܫܐ ܗ̄ ܠܚܘܪܝܼܒ: ܘܩܒܼܠ ܩܕܡ ܡܪܐ ܥܠ ܦܪܥܘܿܢ܀ ܐܚܪ̈ܢܐ ܐܡ݀ܪܝܼܢ ܕܠܕܘܼܟܬܐ ܡܕܡ ܕܫܠܝܐ ܐܙܼܠ ܘܨܠܝܼ܀ ܐܢܿܐ ܐܢܼܐ ܡܪܝܐ ܕܐܬܓܠܝ݀ܬ ܗ̄ ܐܢܿܐ ܐܢܼܿܐ ܠܡ ܓܢ̱ܒܪܐ ܘܡܿܨܐܼ ܚܝܠ ܟܿܐ܆ ܕܦܪܩܿܬ ܐܢܘܿܢ ܡܼܢ ܡܒܐܫܢܝ̈ܗܘܿܢ܀ ܫܡܝ ܡܪܐ ܠܐ ܚܘܝ݀ܬ ܐܢܘܿܢ ܗ̄ ܢܨܚܢ ܡܪܝܐ ܠܐ ܚܘܝ݀ܬ ܐܢܘܿܢ܀ ܫܡܐ ܬܢܢ ܥܠ ܢܨܚܢܢܐ ܡܘܕܥ: ܒܗܿܢܐ ܙܒܢܐ ܣܝܼܡܐ ܗܼܘܬ݀ ܠܗ ܕܢܚܙܐ ܢܨܚܢܗ ܒܦܘܼܪܩܢܐ ܕܥܡܐ ܕܒܬܕܡܪ̈ܬܐ܀ ܬܘܼܒ ܫܡܝ̱ ܡܪܝܐ ܕܐܝܼܬ̄ܘ ܐܒܐ ܘܒܪܐ ܘܪܘܼܚܐ ܩܕܝܼܫܐ ܠܐ ܓܠܝ݀ܬ ܠܗܘܿܢ܇ ܘܐܢ ܗܢܐ ܠܐ ܐܝܼܬ̄ܘ܇ ܢܚܘܐ ܕܝܘܕܝܐ ܐܝܢܘ ܗܢܐ ܫܡܐ ܕܠܐ ܐܬܓܠܝܼ ܠܐܒܪܗܡ ܘܠܡܘܿܫܐ܀","english":"Others said that he was revealed to him while he was teaching him that he should not approach a woman again, and he performed signs before the people, those of the staff and the hand and the waters. He sent to Ammi, “Celebrate a feast for me,” for the scripture calls a feast a “khagga,” whether for a festival or for a sacrifice and offering, or for another reason the people were occupied. The rulers made the servants work hard, and they compelled him to follow, “Follow here to the festival,” he says. In this, he sacrificed the first fruits, and not the sacrifice of Tammuz of the threshing floors. And the scribes were disciplined, that is, the scribes were struck, he says, for the meanings and thoughts and writings of the heart. Others said that the scribes of the written books were struck. And Moses returned to Horeb, and he pleaded before the Lord against Pharaoh. Others said that he went to a certain place of quiet and prayed. “I, I, Lord, who was revealed, I, I, am not a man and cannot endure, who saved you from your evildoers.” “My name, Lord, I did not reveal to you,” that is, “The Lord did not reveal my name to you.” The name “I am” indicates the one who is, for at that time it was placed for him that he would see his victory in the salvation of the people through wonders. Again, “My name, Lord, that the Father and the Son and the Holy Spirit exist, I did not reveal to you, and whether this is not so, show that the Jews know whether this name was not revealed to Abraham and to Moses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܓܐ","severity":"info","text":"The Syriac term ܚܓܐ (khagga) is glossed by the author as a feast, festival, sacrifice, or offering. It likely renders Hebrew חַג (ḥag), a pilgrimage festival, and is used here to interpret the people's celebration.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 3–4 (implied)","severity":"info","text":"The reference to Moses performing signs of the staff, hand, and waters echoes Exodus 4:2–4 (staff turned to serpent) and 7:14–25 (waters turned to blood). The author conflates these wonders as proof of Moses' divine commission.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tammuz of the threshing floors","severity":"info","text":"The mention of 'Tammuz of the threshing floors' alludes to a pagan harvest ritual associated with the god Tammuz (Adonis). Bar Salibi contrasts this with the legitimate first-fruits sacrifice, polemicizing against non-biblical cultic practices.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"scribes were struck","severity":"info","text":"The author reports a tradition that scribes were physically struck for their interpretations, possibly reflecting intra-communal discipline or a metaphor for correction of erroneous teachings. This may echo later Syriac monastic or scholastic practice.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts between multiple reported opinions (ʼmryn) and a direct divine speech ('I, I, Lord, who was revealed'), creating a layered commentary that juxtaposes exegetical traditions with a theophanic dialogue.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"My name, Lord, I did not reveal to you","severity":"caution","text":"The divine name theology here is ambiguous: the text may conflate the Tetragrammaton (YHWH) with the 'I am' (ʼhyʼ) revelation to Moses. The author's claim that this name was not revealed to Abraham or Moses contradicts Exodus 3:14–15 and 6:3, suggesting a later theological gloss.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ammi' (ܥܡܝ) is unclear: possibly a person, a place, or a corruption of 'people' (ܥܡܐ). The reading 'Celebrate a feast for me' may be a direct quote from a lost source.","The phrase 'scribes of the written books were struck' may refer to a specific historical event or a metaphorical correction of scribal errors; the text does not specify."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܘܗܿܠܝܢ ܪ̈ܝܫܐ ܕܒܝܬ ܐܒܗ̈ܝܗܘܿܢ ܗ̄ ܠܘ ܕܟܿܠܗܘܿܢ ܫܒ̈ܐ ܣܿܐܡ܇ ܐܠܐ ܕܗܿܢܘܿܢ ܕܡܼܢ ܪܘܒܝܠ ܘܥܕܡܐ ܠܠܘܝܼ܇ ܡܛܠ ܕܢܠܦ ܥܠ ܫܢ̈ܝܐ ܕܠܘܝܼ ܘܥܡܪܡ ܕܡܢܗܘܿܢ ܡܘܿܫܐ ܗܪܘܿܢ: ܘܕܢܘܕܥ ܕܢܕܒ ܘܐܒܝܗܘ ܘܐܠܝܼܥܙܪ ܘܐܬܝܡܪ ܘܦܝܢܚܣ ܒܡܨܪܝܢ ܐܬܝܼܠܕܘ܆ ܠܫܘܼܪܪܐ ܕܗ݀ܝ ܕܐܡܝܼܪܐ ܠܐܒܪܗܡ ܕܕܪܐ ܪܒܝܼܥܝܐ ܢܗܦܟܘܢܼ ܠܗܪܟܐ ܗ̄ ܠܐܪܥ ܕܡܘܼܠܟܢܐ܇ ܡܕܝܢ ܡܛ݀ܠ ܕܢܘܕܥ ܥܠ ܢܫ̈ܐ ܕܢܣܼܒ ܐܗܪܘܢܿ ܘܒܢ̈ܘ̄ ܐܠܨܼܬ݀ ܕܢܕܟܪ ܠܬܘܠ̈ܕܬܐ܇ ܢܣܼܒ ܠܡ ܥܡܪܡ ܟܒܪ ܒܪܬ ܕܕܗ: ܘܐܗܪܘܢ ܢܣܼܒ ܠܥܡܝܢܕܒ ܒܪܬ ܢܚܫܘܢ ܡܼܢ ܫܒܛܐ ܕܝܗܘܕܐ: ܐܢܿܐ ܐ݀ܩܫܐ ܠܠܒܗ ܕܦܪܥܘܢ ܗ̄ ܐܝܟ ܗ݀ܝ ܕܐܠܗܐ ܥܘܪ ܡܕܥ̈ܝܗܘܢ: ܘܐܝܟ ܗ݀ܝ ܕܐܫܠܼܡ ܐܢܘܿܢ ܐܠܗܐ ܠܪ̈ܓܝܓܬܐ ܛܡ̈ܐܬܐ: ܘܗ݀ܝ ܕܐܒܐܼܫܬ݀ ܠܡܩܼܛܠ ܒܪܗܿ ܕܐܡܼܪ ܐܠܝܐ ܗܿܠܝܢ ܥܠܬܢܐܝܬ ܣܝܼܡ̈ܢ ܥܠ ܐܠܗܐ܆ ܡܛܠ ܕܡܿܨܐܼ ܗܼܘܐ ܕܢܬܪܨ ܐܢܘܿܢ ܒܕܡܨܼܐ ܚܝܠ ܟܿܠ ܐܝܼܬܘܗܝ: ܐܠܐ ܫܿܒܩ ܠܗܘܝ ܠܨܒܝܢ ܢܦܫܗܘܢܿ ܡܛ݀ܠ ܐܝܩܪܐ ܕܚܐܪܘܬܐ: ܥܠܘܗܝ ܣܿܐܡ ܠܥܼܠܬܐ ܕܣܘܼܥܪ̈ܢܝܗܘܢ: ܡܛ݀ܠ ܕܠܐ ܬܟܼܣ ܠܨܒܝܿܢܗܘܢܿ: ܘܐܝܟ ܗ݀ܝ ܕܡܬܼܐܡܪܐ ܕܐܢܿܐ ܠܡ ܕܥܒܿܕܬ ܕܢܐܼܬܐ ܠܗܕܐ ܡܪܚܘܼܬܐ ܥܠ ܕܐܗܼܡܝܬ݀: ܘܠܐ ܪܓܼܬ݀ ܠܒܝܼܫܘܼܬܗ: ܚܙܝܼ ܕܝܗܒܿܬܟ ܐܠܗ ܠܦܪܥܘܢܿ ܗ̄ ܕܕܚܿܠ ܠܡ ܡܢܟ ܒܝܕ ܬܕܡܪ̈ܬܐ ܕܣܿܥܪ ܐܢܬ ܐܝܟ ܕܕܚܿܠ ܡܼܢ ܐܠܗܐ: ܘܐܟܡܐ ܕܐܠܗܐ ܡܿܨܐܼ ܠܡܣܼܥܪ ܟܿܠ ܚ̈ܝܠܐ܀ ܗܿܟܢܐ ܝܗܒܿܬ ܠܟ ܚ̈ܝܠܐ ܠܡܣܼܥܪ ܐܬܘܼܗܬܐ ܩܕܡ ܦܪܥܘܿܢ ܘܪ̈ܝܫܢܘܬܐ ܫܘܼܠܛܢܐ܇ ܘܐܟܡܐ ܕܐܢܿܐ ܫܠܝܼܛ ܐܢܼܐ ܥܠ ܟܿܠ ܗܿܟܘܬ ܐܫܠܿܛܬܟ ܥܠ ܦܪܥܘܿܢ܀ ܘܐܗܪܘܢ ܢܒܝܟ ܗ̄ ܕܡܿܡܠܠ ܚܠܦܝܟ܆ ܘܢܩܘܼܡ ܩܕܡܝܟ ܐܝܟ ܕܐܦ ܐܢܬ ܩܕܡܝ܀","english":"These heads of the house of their fathers, not all of the seventy, but those from Reuben to Levi, because he taught about the tribes of Levi and Amram that they were the fathers of Moses and Aaron. And he made known that Jochebed and Amram and Eleazar and Ithamar and Phinehas were born in Egypt. For the confirmation of this which was said to Abraham, that the fourth generation would return here to the land of the inheritance. For this reason, because he made known about the women whom Aaron took, and in them he was compelled to mention the genealogies, Amram took the daughter of his uncle, and Aaron took Elisheba, the daughter of Amminadab, from the tribe of Judah. But the hardness of Pharaoh's heart was as if God had blinded their minds, and as if God had delivered them to foul lusts, and as if he had commanded to kill his son, whom Elijah said. These things are placed causally upon God, because he was able to correct them by the power of his entire being, but he left them to their own will because of the honor of freedom. Upon him he places the cause of their actions, because he does not conceal their will. And as it is said, \"But if I had done that which brought this arrogance upon my faith, and had not desired his evil, see that God gave you to Pharaoh,\" that he feared lest you be humbled by the wonders which you performed, as he feared from God. And as God is able to perform all powers, so he gave you powers to perform signs before Pharaoh and the chief authorities. And as he is ruler over all, so he made you ruler over Pharaoh. And Aaron, your brother, speaks on your behalf, and stands before you as you stand before me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܝܫܐ ܕܒܝܬ ܐܒܗ̈ܝܗܘܢ","severity":"info","text":"The phrase 'heads of the house of their fathers' refers to tribal patriarchs, here specified as the lineage from Reuben to Levi, excluding the full seventy elders.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܕܪܐ ܪܒܝܼܥܝܐ ܢܗܦܟܘܢܼ ܠܗܪܟܐ","severity":"info","text":"The reference to Abraham and the fourth generation returning to the land of inheritance echoes Genesis 15:13-16, where God promises the land to Abraham's descendants after four generations in Egypt.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܗܪܘܢ ܢܣܼܒ ܠܥܡܝܢܕܒ ܒܪܬ ܢܚܫܘܢ","severity":"info","text":"The mention of Aaron marrying Elisheba, daughter of Amminadab from the tribe of Judah, aligns with Exodus 6:23 and establishes a genealogical link to the Davidic line.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܢܿܐ ܐ݀ܩܫܐ ܠܠܒܗ ܕܦܪܥܘܢ","severity":"info","text":"Bar Salibi interprets Pharaoh's hardened heart as a divine allowance for free will, a common Syriac theological theme emphasizing human responsibility over divine coercion.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܐܟܡܐ ܕܐܠܗܐ ܡܿܨܐܼ ܠܡܣܼܥܪ ܟܿܠ ܚ̈ܝܠܐ","severity":"info","text":"The comparison of Moses' powers to God's, and his authority over Pharaoh, parallels the commissioning of Moses in Exodus 4:16 and 7:1, where Aaron serves as spokesman.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗ݀ܝ ܕܐܒܐܼܫܬ݀ ܠܡܩܼܛܠ ܒܪܗܿ ܕܐܡܼܪ ܐܠܝܐ","severity":"caution","text":"The reference to Elijah commanding the killing of his son is obscure; it may allude to a lost tradition or a misreading of 1 Kings 18:40, where Elijah orders the slaughter of Baal's prophets.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Elijah' in the phrase about commanding to kill his son is unclear; it may refer to a variant tradition or a scribal error.","The phrase 'as if God had delivered them to foul lusts' could be read as a rhetorical device or a literal theological claim about divine causation."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܐܪܡܝܼ ܚܘܼܛܪܐ܇ ܘܗܼܘܐ ܬܢܝܼܢܐ ܗ̄ ܠܘ ܬܢܝܼܢܐ ܪܒܐ ܗܘܼܐ: ܐܠܐ ܕܪܒ ܡܼܢ ܚܘ̈ܘܬܐ ܩܠܝܼܠ: ܠܐ ܟܠܼܐ ܠܚܪ̈ܫܐ ܡܼܢ ܕܢܥܒܕܘܢܼ ܐܬܘ̈ܬܐ: ܕܠܐ ܢܬܼܦܫܟ ܦܪܥܘܿܢ ܘܢܫܕܪ ܠܥܡܐ: ܘܠܐ ܢܗܼܘܐ ܐܬܪܐ ܕܬܬܼܟܪܙܝ ܪܒܘܼܬ ܢܨܚܢܗ ܕܐܠܗܐ: ܚܪ̈ܫܐ ܠܘ ܒܫܪܪܐ ܣܥܼܪܘ ܐܬܘ̈ܬܐ ܐܠܐ ܒܡܐܼܚܕ ܥܝ̈ܢܐ: ܒܠܼܥ ܚܘܼܛܪܐ ܕܐܗܪܘܢ ܠܚܘܼܛܪ̈ܝܗܘܢܿ ܗ̄ ܛܠܼܩ ܐܢܘܿܢ ܘܗܕܐ ܐܝܟ ܕܠܫܪܪ ܚܘܼܛܪܗ ܕܡܘܫܐ ܕܗܘܼܐ ܚܘܝܐ ܒܫܪܪܐ: ܘܐܦܠܐ ܚܘܼܛܪ̈ܐ ܕܫܪܪܐ ܗܘܼܘ ܚܘܼܛܪ̈ܝܗܘܢܿ: ܫ̈ܐܕܐ ܓܝܪ ܐܬܕܡܝܼܘ ܒܬܢܝܼ̈ܢܐ ܘܠܒܼܫܘ ܐܢܘܿܢ ܠܚܘܛܪ̈ܐ ܗܿܟܘܬ ܒܟܝܿܢܐ ܥܒܼܕ ܡܘܫܐ ܠ̈ܡܝܐ ܕܡܐ܀ ܚܪ̈ܫܐ ܐܝܬܝܼܘ ܡ̈ܝܐ ܡܼܢ ܕܘܼܟ̈ܝܬܐ ܐܚܪ̈ܢܝܬܐ ܒܓܘ̈ܢܐ ܐܣܡܼܩܘ ܐܢܘܿܢ ܘܠܘ ܒܟܝܿܢܐ ܘܥܠܼܬܐ ܕܗܿܘ ܕܡܐ ܫ̈ܐܕܐ ܗܼܘܘ: ܫ̈ܐܕܐ ܐܬܕܡܝܼܘ ܒܐܘܪ̈ܕܥܐ܀","english":"And he cast down the staff, and it became a serpent, but it was not a great serpent; rather, it was a small one among serpents. It did not swallow the magicians’ rods along with the signs they performed, so that Pharaoh would not be turned back and send away the people, and so that the greatness of the power of God would not be proclaimed in that place. The magicians did not perform the signs in truth, but by the deception of the eyes. Aaron’s staff swallowed their staffs; it destroyed their sorcery. And this was as if to confirm Moses’ staff, which was a true serpent. Nor were their staffs staffs of truth, for demons appeared in the serpents and clothed themselves in the staffs. Thus, by means of a serpent, Moses made the water into blood. The magicians brought water from other places, dyed it red in vessels, but not by a serpent; and the cause of that blood was demons. Demons appeared in the frogs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܪܡܝܼ ܚܘܼܛܪܐ","severity":"info","text":"The commentary interprets Aaron's rod swallowing the magicians' rods as a symbolic confirmation of Moses' true serpent, contrasting the magicians' deceptive signs with the genuine divine power.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܢܝܼ̈ܢܐ","severity":"info","text":"The Syriac term ܬܢܝܼ̈ܢܐ (tʿyʿē) means 'serpents' and is used here to describe the transformation of the staffs; the commentary emphasizes that Aaron's serpent was small, not great, to downplay the magicians' power.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܪ̈ܫܐ","severity":"info","text":"The magicians (ܚܪ̈ܫܐ, ḥaršē) are depicted as using demonic deception (ܒܡܐܼܚܕ ܥܝ̈ܢܐ, 'by the deception of the eyes'), reflecting a common patristic and Syriac polemic against pagan magic as illusory and demonic.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̈ܝܐ ܕܡܐ","severity":"info","text":"The transformation of water into blood (ܡ̈ܝܐ ܕܡܐ) by Moses parallels the Exodus narrative (Exod 7:20-21) but is here interpreted as a sign of divine power, contrasting with the magicians' artificial reddening of water from other sources.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫ̈ܐܕܐ","severity":"info","text":"The commentary attributes the magicians' signs to demons (ܫ̈ܐܕܐ, šēdē) appearing in serpents and frogs, reflecting a Syriac Christian reception that reinterprets biblical magic as demonic illusion, common in Dionysius bar Salibi's milieu.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܗܼܘܐ ܬܢܝܼܢܐ ܗ̄ ܠܘ ܬܢܝܼܢܐ ܪܒܐ ܗܘܼܐ is ambiguous: it could mean 'it was a serpent, but not a great serpent' or 'it was a serpent, but it was not a great serpent'; the reading taken follows the English draft as 'it became a serpent, but it was not a great serpent'.","The phrase ܕܠܐ ܢܬܼܦܫܟ ܦܪܥܘܿܢ ܘܢܫܕܪ ܠܥܡܐ is ambiguous: it could mean 'so that Pharaoh would not turn back and send away the people' or 'so that Pharaoh would not be turned back and send away the people'; the reading taken follows the English draft."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܙܠ ܠܘܬ ܦܪܥܘܿܢ ܒܨܦܪܐ ܗ̄ ܠܘ ܒܿܬܪ ܝܘܡܐ ܕܥܒܼܕ ܬܢܝܼܢܐ ܐܠܐ ܒܨܦܪܐ ܕܝܘܡܐ ܐܝܢܐ ܕܗܘܼ ܗܐ ܢܿܦܩ ܠܡ̈ܝܐ ܗ̄ ܐܝܟ ܕܢܣܓܘܿܕ ܠܗܘܿܢ ܐܘܿ ܠܢܘܗܢܐ ܕܒܗܘܿܢ܇ ܐܘܿ ܟܒܪ ܕܢܣܼܚܐ܆ ܢܗܪܐ ܕܝܢ ܠܢܝܼܠܘܿܣ ܩܿܪܐ: ܘܡܚܼܐ ܠܡ̈ܝܐ ܕܒܢܗܪܐ ܠܕܡܐ ܕܐܝܟܢ ܕܛܪܦܘ ܡܨܪ̈ܝܐ ܠܥܒܪ̈ܐ ܒܛܘܼܒܥܐ ܕܝ̈ܠܘܼܕܝܗܘܿܢ: ܗܟܢܐ ܢܬܛܪܦܘܢܼ ܒܚܘܼܒܠܐ ܕܡܝ̈ܐ ܘܣܪܝܘܼܬܗܘܢܿ ܘܐܟܙܢܐ ܕܒܦܘܼܪ̈ܣܐ ܡܚܝܢ ܗܼܘܘ ܥܒܪ̈ܝܐ ܒܢܝ̈ܗܘܢܿ ܕܠܐ ܢܬܚܢܩܘܢܼ ܗܿܟܢܐ ܐܦ ܗܼܢܘܢܿ ܒܦܘܼܪ̈ܣܐ ܡܛܝܒܝܼܢ ܠܗܘܢܿ ܡ̈ܝܐ ܠܡܫܬܐ܆ ܘܗܘܼܐ ܥܠܡ ܕܡܐ ܥܠ ܢܗܪ̈ܘܬܗܘܢܿ ܗ̄ ܢܗܪ̈ܘܬܐ ܩܿܪܐ ܠܐܝܠܝܢ ܕܢ݀ܦܩܝܼܢ ܡܼܢ ܢܗܪܐ ܪܒܐ: ܩܒܝ̈ܬܐ ܩܿܪܐ ܠܕܘܼܟ̈ܝܬܐ ܕܩܒܝܢ ܒܗܝܢ ܡ̈ܝܐ: ܘܐܓܡ̈ܐ ܩܿܪܐ ܠܗܿܠܝܢ ܕܡܼܢ ܡܛܪܐ ܐܘܿ ܡܝ̈ ܢܗܪܐ ܡܬܩܼܒ̈ܝܢ ܘܥܡܝܼܩ̈ܢ ܘܗܿܘܝܢ ܒܗܝܢ ܢܘ̈ܢܐ܆ ܪ̈ܡܐ ܕܡ̈ܝܐ ܩܿܪܐ ܠܡ̈ܝܐ ܕܣܿܠܩܝܼܢ ܒܐܘܡܢܘܼܬܐ ܒܐܣ̈ܐ ܐܘܿ ܠܒܨܝܼܪ̈ܐ ܕܥܠ ܛܘܼܪ̈ܐ ܘܕܘܼܟ̈ܝܬܐ ܪ̈ܡܬܐ ܕܐܝܼܬ ܒܗܝܢ ܡ̈ܝܐ܀ ܗ݀ܝ ܕܒܟܐܦ̈ܐ ܘܒܩܝ̈ܣܐ ܗ̄ ܕܟ݀ܠ ܟܪ ܕܢ݀ܚܬ ܡܛܪ ܐܘܿ ܛܠܐ ܐܘܿ ܐܝܬ ܡ̈ܝܐ ܐܢ ܒܟܐܦ̈ܐ ܘܐܢ ܒܩܝ̈ܣܐ ܕܡܐ ܗܼܘܐ. ܟܿܠܗܿ ܪܛܝܼܒܘܼܬܐ ܐܫܬܚܠܦܼܬ݀ ܠܕܡܐ܀ ܟܐܦ̈ܐ ܕܝܢ ܐ݀ܡܪ ܐܝܟ ܗܿܠܝܢ ܝܩܝܼܪ̈ܬܐ ܕܡܩܒ̈ܠܢ ܡ̈ܝܐ: ܩܝܣ̈ܐ ܕܝܢ ܐܘܿܙܢܐ ܡܕܡ ܕܡܬܩܢ ܠܡܝ̈ܐ ܘܐܝܟ ܕܠܫܘܼܪܪܐ ܕܐܬ݀ܐ ܕܠܘ ܒܗܓܓܘܼـܐ ܗܼܘܬ݀ ܢ݀ܣܒܝܼܢ ܗܼܘܘ ܡܼܢ ܡ̈ܝܐ܆ ܘܪܣܝܼܢ ܥܠ ܡ̈ܝܐ ܘܪܣܝܼܢ ܥܠ ܟܐܦ̈ܐ ܕܥܠ ܩܝܣ̈ܐ ܡܨܛܒܥܝܼܢ ܗܼܘܘ: ܘܐܢ ܩܝܣܐ ܪܛܝܼܒܐ ܡܬܼܥܨܪ ܗܼܘܐ ܢ݀ܦܩ ܗܼܘ ܡܢܗ ܕܡܐ܆ ܫܒܥ ܝܘܡ̈ܝܼܢ ܩܼܘܝܬ݀ ܡܪܕܘܬܐ ܗܕܐ܀","english":"went to Pharaoh in the morning, not after the day on which he performed the sign, but in the morning of the day on which he went out to the water, as though he were worshipping it or the idols in it, or as though he were bathing. He called the river Nile, and struck the waters of the river so that they became blood, just as the Egyptians had smeared their firstborn with the blood of their children. In this way they were smeared with the destruction of the waters and their corruption, and just as the Hebrews were smearing with blood on the doorposts so that they would not be harmed, so also they prepared water for drinking in doorposts. And there was a world of blood over their rivers. He calls \"rivers\" those that flow from the great river. He calls \"cisterns\" the places where water is collected. He calls \"marshes\" those that, from rain or river waters, are collected and become deep, and in which there are reeds. He calls \"watercourses\" the waters that rise in channels in springs or in small streams on mountains and high places where there is water. As for that which is in rocks and in wood, whenever rain or dew falls, or there is water either in rocks or in wood, it becomes like blood. All moisture was changed into blood. He says \"rocks\" like those hard ones that receive water. \"Wood\" is something that stands in water, and like the truth of the sign, it was not by chance that they were taking from the water, and they were standing on the water, and they were standing on the rocks that were on the wood, and they were being dyed. And if a moist piece of wood was squeezed, blood came out of it. This rebellion lasted seven days.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܗܪܐ","severity":"info","text":"The Syriac term ܢܗܪܐ (nahrā) is used for the Nile, but the commentary extends it to any river flowing from a great river, reflecting a lexical choice to distinguish major and minor watercourses.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܒܝ̈ܬܐ","severity":"info","text":"The term ܩܒܝ̈ܬܐ (qabīṯē) denotes cisterns, places where water is collected, showing the commentator’s effort to classify water bodies in the plague narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܓܡ̈ܐ","severity":"info","text":"The word ܐܓܡ̈ܐ (ʾaggāmē) refers to marshes, defined as deep collections of rain or river water containing reeds, illustrating the commentator’s systematic taxonomy.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentator compares the transformation of water to blood with the Egyptian practice of smearing firstborn children with blood, a detail not in the biblical text, likely drawn from extra-biblical tradition or contemporary lore.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Hebrews smearing blood on doorposts for protection echoes the Exodus account of the Passover (Exod 12:7, 12:22–23), but the commentator applies it as a parallel to the Egyptian practice, blending biblical and non-biblical elements.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (Moses’s morning visit to Pharaoh) to a lexical catalogue of water-related terms (rivers, cisterns, marshes, watercourses), then returns to the plague’s effect on rocks and wood, marking a didactic interlude.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is unclear: 'ܘܐܢ ܩܝܣܐ ܪܛܝܼܒܐ ܡܬܼܥܨܪ ܗܘܼܐ ܢ݀ܦܩ ܗܘܼ ܡܢܗ ܕܡܐ' may mean 'if a moist piece of wood was squeezed, blood came out of it,' but the syntax is ambiguous; the reading adopted follows the English draft."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܕܡܐ ܕܚܪ̈ܫܐ ܥܠ ܐܪܥܐ ܦܪܣܝܼܢ ܗܼܘܘ ܗܓ̈ܓܐ ܕܡ̈ܝܐ ܘܡܐ ܕܐܪܡܝܘܼܗܝ ܐܫܬܼܟ ܕܡܐ ܕܡܘܫܐ ܒܕܠܐ ܦܫܼܘ ܡ̈ܝܐ ܕܠܐ ܗܘܼܘ ܕܡܐ: ܚܦܼܪܘ ܓܝܪ ܡܨܪ̈ܝܐ ܚܕܪ̈ܘܗܝ ܕܢܗܪܐ ܘܐܫܟܼܚܘ ܡ̈ܝܐ ܘܡܛ݀ܠ ܗܕܐ ܐܬܥܒܝܼ ܠܒܗ ܕܦܪܥܘܿܢ ܘܠܐ ܫܐܼܠ ܕܢܐܣܘܿܢ ܡ̈ܝܐ܀ ܢܘܼ̈ܢܐ ܕܒܢܗܪܐ ܡܝܼܬܘ ܗ̄ ܥܠ ܕܟܝܿܢܐܝܬ ܗܘܼܘ ܡܝ̈ܐ ܕܡܐ ܘܟܕ ܗܘܑܼ ܕܡܐ ܡ̈ܝܐ܇ ܡܼܢ ܕܪܝܫ ܚܝܘ ܢܘ̈ܢܐ: ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܠܐ ܚܝܘ: ܐܠܐ ܕܢܘܼ̈ܢܐ ܚ̈ܕܬܐ ܐܬܝܼܠܕܘ ܘܐܬܼܘ ܬܘܼܒ ܐܚܪ̈ܢܐ ܒܢܗܪ̈ܐ ܐܡܼܢ ܪܘܼܚܩܐ܀ ܘܒ݀ܬܪܟܢ ܣܠܼ̈ܩܝ ܐܘܪ̈ܕܥܐ ܕܠܐ ܣܟ: ܘܐܟܙܢܐ ܠܡ ܕܒܒܪܝ݀ܬ ܠܒܢܝܢ̈ܫܐ ܢܪܕܘܿܢ ܘܐܢܬܘܿܢ ܚܢܼܩܬܘܿܢ ܐܢܘܿܢ ܠܝܠ̈ܘܕܐ ܒܢܗܪܐ ܘܣܡܿܬ ܬܚܘܼ̈ܡܐ ܠܐܘܪ̈ܕܥܐ ܕܒܡܝ̈ܐ ܢܕܝܪܘܢ ܡܿܫܚܠܦ ܐܢܼܐ ܘܡܿܣܩ ܐܢܼܐ ܠܗܘܿܢ ܡܼܢ ܡ̈ܝܐ ܠܝܒܫܣܐ ܕܢܥܡܪܘܢܼ ܥܡܟܘܿܢ: ܐܝܟ ܕܠܡܟܣܢܘܼܬܟܘܿܢ܇ ܐܟܡܐ ܕܫܚܼܠܦܬܘܿܢ ܠܝܠ̈ܘܼܕܐ ܚܠܦ ܝܒܫܐ ܒܡ̈ܝܐ ܕܚܢܘܼܩܝܐ܀ ܐܘܪ̈ܕܥܐ ܙܦܘܪ ܪܝܚܗܘܿܢ ܐܟܡܐ ܕܡܨܪ̈ܝܐ ܣܪܝܢ ܗܼܘܘ ܒܕܚܼܠܬ ܦܬܟܪ̈ܐ: ܕܟܪܐܝܬ ܩܿܪܝܢ ܗܼܘܘ ܝܘ̈ܢܝܐ ܘܟܬ̈ܒܐ ܠܐܘܪ̈ܕܥܐ܀ ܐܘܪ̈ܕܥܐ ܐ݀ܡܪܝܼܢ ܐ̱ܢܫ̈ܝܼܢ ܕܒܪܝܼܬܐ ܚܿܕܬܐ ܗܼܘܘ ܡܛ݀ܠ ܕܟܿܠܗܿ ܡܨܪܝܢ ܐܬܡܼܠܝܬ݀ ܡܢܗܘܿܢ܀ ܒܿܬܪ ܐܘܪܕܥܐ ܐܝܬܝܼ ܩܠܡܐ ܠܘ ܐܝܟ ܗܕܐ ܕܒܒܢܝ̈ܢܫܐ ܐܠܐ ܐܝܟ ܗܿܝ ܕܒܒܥܝܼܪܐ ܘܒܒܥܘܪܐ ܕܛܒ ܩܫܝܐ ܢܘܼܟܬܬܗܝܢ ܐܝܟ ܗ݀ܝ ܕܚܙܝܼܪ̈ܐ܀","english":"the blood of the magicians fell upon the land of Egypt, and the waters of the river became blood; and when he cast it, the blood was changed, so that the waters were not blood. For the Egyptians dug around the river and found water, and because of this the heart of Pharaoh was hardened, and he did not ask that the waters be healed. The frogs in the river died, but in a pure manner the waters were blood, and when the blood became water, the heads of the frogs lived. Others said that they did not live, but that new frogs were born and came, and again others in the river at a distance. And afterwards, lice without number came up, and it seems to us that in the creation, for the evil Egyptians, the frog and the louse and their species were created, and they placed boundaries for the lice that are in the waters, that they do not change their nature and come up from the waters to the dry land to dwell with you, as if for your covering, just as you changed the young for the dry land in the waters of the river. The lice, their smell stank, just as the Egyptians were foul in the worship of idols. For the Greeks and the books call the lice \"ashes.\" The lice are said to be new creatures of the creation, because all of Egypt was filled with them. After the lice came the flies, not like those among the evil ones, but like those among cattle and among beasts, whose sting is very hard, like that of swine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'the blood of the magicians fell upon the land of Egypt' interprets the plague of blood as a direct consequence of the magicians' failed magic, not as a divine act alone.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܘܼ̈ܥܐ","severity":"info","text":"The Syriac term ܢܘܼ̈ܥܐ (frogs) is used here; the commentary discusses their death and rebirth, reflecting a naturalistic explanation for the plague.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to Greeks and books calling lice 'ashes' (ܐ̱ܢܫ̈ܝܼܢ) likely draws on Greek natural history, where lice were associated with ash or dust, possibly from Aristotle or Pliny.","cites":[],"named_sources":["Aristotle History of Animals"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a sequential pattern: blood plague, frogs, lice, flies, each with a moral or natural explanation, typical of Dionysius's commentary style.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The commentary cites alternative opinions ('Others said that they did not live') showing awareness of multiple exegetical traditions within Syriac Christianity.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the waters were blood, and when the blood became water' is ambiguous: it may mean the transformation was reversible, or that the miracle was temporary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the frogs died and revived or were replaced by new frogs is left unresolved; the text presents both views.","The phrase 'as if for your covering' is obscure; it may refer to divine protection or a natural barrier."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܘܒܿܬܪ ܟܢ ܥܪܘܒܐ ܗ̄ ܚܠܘܼܛܐ ܘܨܒܘ̈ܬܐ ܡܚ̈ܠܛܬܐ ܕܪ̈ܚܫܐ ܕܟܿܠ ܙܢܝܼ̈ܢ ܐܝܟ ܙܚܠܐ ܘܩܡܨܐ ܘܡܫܘܛܐ ܨܪܨܘܪܐ ܘܕܒܒ̈ܝ ܟ̈ܠܒܐ ܘܕܚܝ̈ܘܬܐ ܘܥܠܗܕܐ ܩܿܪܐ ܠܗ ܥܪܘܒܐ ܥܠ ܕܡܦܬܟ ܘܡܥܪܒ ܡܼܢ ܣܓܝ̈ܐܐ: ܘܟܕ ܥܕܟܝܠ ܩܝܡܐ ܡܚܘܿܬܐ ܕܩܠܡܐ: ܐܬܼܬ݀ ܗܕܐ ܡܚܘܿܬܐ ܕܩܠܡܐ: ܐܬܼܬ݀ ܗܕܐ ܡܚܘܿܬܐ ܘܡܪܕܘܬܐ ܪܒܝܼܥܝܬܐ ܘܒܬܠܬ ܡܪ̈ܕܘܬܐ ܐ݀ܡܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܐܫܼܬܘܬܦܘ ܐܦ ܥܒܪ̈ܝܐ: ܒܕܡܐ ܘܒܐܘܪ̈ܕܥܐ ܘܒܩܠܡܐ: ܐܟܡܐ ܕܟܕ ܛܥܿܡܝܼܢ ܠܗܿܠܝܢ ܢܫܼܬܘܕܥܘܢܼ ܠܚܘܼܒܐ ܕܐܠܗܐ ܕܟܼܠܐ ܡܢܗܘܿܢ ܠܕܫܪܟܐ܀","english":"and after the plague of the locusts, the mixture and blended species of all kinds of creeping things, such as leeches, fleas, mosquitoes, hornets, dogs' flies, and wild beasts, and he called it a plague because it spreads and mingles with many. And while the plague of the hail was still present, this plague of the locusts came. This plague and the fourth chastisement, and the three chastisements which the Egyptians suffered, the Hebrews also participated in: in the blood, the frogs, and the locusts, so that when they tasted these, they would recognize the love of God, who spares no one for the sake of the rest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܘܒܐ","severity":"info","text":"The Syriac term ܥܪܘܒܐ (ʿrubbā) is here interpreted as a 'plague' that spreads and mingles, though its root also suggests mixture or confusion.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Salibi lists specific creeping things (leeches, fleas, mosquitoes, hornets, dog-flies, wild beasts) as part of the plague, reflecting a traditional exegetical expansion of the biblical account.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage notes that the plague of locusts occurred while the plague of hail was still present, indicating a chronological overlap in the sequence of plagues.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi states that Hebrews also suffered from the plagues of blood, frogs, and locusts, so that by experiencing them they would recognize God's love in sparing no one for the sake of others.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a repetition: 'this plague of the locusts came' appears twice, possibly a scribal dittography."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܐ ܐܫܼܬܘܬܦܘ ܠܚܕܐ ܡܢܗܝܢ܆ ܚܢܢ ܕܝܢ ܠܗܿܠܝܢ ܫܿܠܡܝܼܢܢ: ܘܝܼܕܝܼܥܐ ܠܡ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒܐ ܕܐܡܼܪ ܠܡ ܐܠܗ ܠܡܘܫܐ ܘܐܦܪܘܿܫ ܠܡ ܒܝܘܡܐ ܗܿܘ ܠܐܪܥܐ ܕܓܫܢ ܕܥܡܝ ܝܿܬܒܝܼܢ ܒܗܿ ܡܼܢ ܛܢ̈ܦܬܐ: ܡܕܒܚܝܼܢܢ ܗ̄ ܛܢܦܘܼܬܐ ܩܿܪܐ ܠܗܿܠܝܢ ܕܠܐ ܡܣܿܬܓܕܢ ܡܢܗܘܿܢ: ܒܦܘܼܚܡܐ ܕܗܿܢܝܢ ܕܡܢܗܘܿܢ ܡܣ̈ܬܓܕܢ: ܡܨܪ̈ܝܐ ܓܝܪ ܠܬܘܪ̈ܐ ܘܥܪ̈ܒܐ ܣܿܓܕܝܼܢ ܗܼܘܘ: ܐܢ ܕܒܚܝܼܢ ܗܼܘܘ ܠܗܘܿܢ ܥܒܪ̈ܝܐ: ܪܓܡܝܼܢ ܗܼܘܘ ܠܗܘܿܢ: ܘܟ̈ܠܒܐ ܘܥܼܩܒܪ̈ܐ ܛܡܐܝܢ ܐܢܘܿܢ ܠܗܘܿܢ܇ ܘܐܦ ܚܝ̈ܘܬܐ ܕܐܟܿܠܝܼܢ ܡܨܪ̈ܝܐ ܛܡ̈ܐܬܐ ܚܫܝܼ̈ܒܢ ܠܗܘܿܢ܇ ܡܨܪ̈ܝܐ ܓܝܪ ܠܕܡܘ̈ܬܐ ܕܬܘܪ̈ܐ ܘܟܪ̈ܐ ܘܓܕܝ̈ܐ ܣܿܓܕܝܼܢ ܗܼܘܘ ܠܐ ܐܟܿܠܝܼܢ ܗܼܘܘ ܠܗܿܠܝܢ ܚܝ̈ܘܬܐ: ܐܦܠܐ ܡܕܒܚܝܼܢ ܗܼܘܘ ܠܗܝܢ: ܘܐܠܘܼ ܚܼܙܘ ܠܥܒܪ̈ܝܐ ܕܕܒܚܼܘ ܐܢܘܿܢ ܪܓܡܝܼܢ ܗܼܘܘ ܠܗܘܿܢ ܡܨܪ̈ܝܐ: ܘܒܿܬܪ ܡܦܩܬܐ ܠܐܝܠܝܢ ܕܣܿܓܕܝܼܢ ܗܼܘܘ ܡܨܪ̈ܝܐ ܦܩܼܕ ܕܢܐܟܠܘܢܼ ܠܐܝܠܝܢ ܕܐܟܿܠܝܼܢ ܗܼܘܘ ܟܠܐܼ: ܩܠܡܐ ܓܝܪ ܘܫܪܟܐ ܕܐܚܪ̈ܢܝܬܐ ܠܐ ܥܒܼܕܘ ܚܪ̈ܫܐ܆ ܐܠܘܼ ܒܟ݀ܠܗܝܢ ܕܣܥܼܪ ܡܘܫܐ ܕܡܝܼܘ܆ ܡܣܼܬܒܪܐ ܗܼܘܬ݀ ܕܠܟܝܿܢܐ ܫܚܠܼܦܘ ܐܝܟ ܡܘܿܫܐ܆ ܘܚܕ ܡܣܼܬܒܪ ܗܼܘܐ ܚܝܠܐ ܐܠܗܝܐ ܘܚܝܠܐ ܫܐܕܢܝܐ: ܫܒܼܩܬ݀ ܒܛܝܼܠܘܼܬܐ ܒܡܕܡ ܢܬܕܡܪܘܢܼ ܐܝܟܢܐ ܕܬܬܝܼܕܥܝ ܕܒܐܫܝܼܠܘ ܣܥܼܪܘ ܘܠܘ ܠܟܝܿܢ ܫܚܼܠܦܘ: ܒܿܬܪ ܥܪܘܒܐ ܡܘܬܐ ܕܒܥܝܪܐ ܘܕܚܝ̈ܘܬܐ ܕܡܨܪ̈ܝܐ ܘܪ̈ܟܫܐ ܘܚܡܪ̈ܐ ܘܓܡ̈ܠܐ ܘܥ̈ܙܐ ܘܓܕܝ̈ܐ ܘܚܙܝܼܪ̈ܐ܀ ܒܒܪܕܐ ܡܝܼܬܘ ܘܐܢ ܐܡܿܪ ܐܢܫ ܕܠܘ ܟܿܠܗܘܿܢ ܕܐܬܡܚܝܼܘ ܡܝܼܬܘ ܘܐܢ ܐܡܿܪ ܐܢܫ ܕܠܘ ܟܿܠܗܘܿܢ ܕܐܬܡܚܝܼܘ ܡܝܼܬܘ ܒܡܘܬܢܐ ܩܕܡܝܐ: ܠܐ ܫܟܝܼܪܐ܀ ܘܒܿܬܪ ܗܕܐ ܫܘܼ̈ܚܢܐ ܕܢܘܼܦ̈ܚܐ ܩܿܪܐ܀","english":"others he says did not participate in a single plague. But he says concerning these that they are complete. And it is known what is written, that God said to Moses, \"And spread out on that day over the land of Goshen, where my people dwell, the inundations.\" He calls these \"inundations\" that are not worshipped, by the interpretation of those that are worshipped. For the Egyptians worshipped bulls and rams; they sacrificed to them the Hebrews, they stoned them; and dogs and mice were unclean to them; and also the animals that the Egyptians eat were considered unclean to them. For the Egyptians worshipped images of bulls, rams, and goats; they did not eat these animals; nor did they sacrifice them. And if they had seen the Hebrews sacrificing them, they would have stoned them. And after the exodus, concerning those that the Egyptians worshipped, he commanded that they should eat those that they used to eat. For the locusts and the rest of the other things did not perform sorcery; if in all that Moses did of the plagues, it would have been plausible that they changed into locusts like Moses, and one would have supposed a divine power and a demonic power. I have left off vanity in something that you should wonder at, how it is known that they did it by sorcery and did not change into locusts. After the evening, the death of cattle and of the animals of the Egyptians, and of horses, asses, camels, goats, kids, and pigs. They died by hail. And if someone says that not all of them that were struck died, or if someone says that not all of them that were struck died by the first death, it is not possible. And after this, he calls the remaining of the frogs.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܦܪܘܿܫ ܠܡ ܒܝܘܡܐ ܗܿܘ ܠܐܪܥܐ ܕܓܫܢ ܕܥܡܝ ܝܿܬܒܝܼܢ ܒܗܿ ܡܼܢ ܛܢ̈ܦܬܐ","severity":"info","text":"The phrase adapts Exod 8:21 (Peshitta), where Moses is told to spread his hand over the land of Goshen to bring the plague of frogs. Bar Salibi reads ܛܢ̈ܦܬܐ as 'inundations' (frogs).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܢ̈ܦܬܐ","severity":"info","text":"The Syriac ܛܢ̈ܦܬܐ (ṭaʿpātā) means 'inundations' or 'floods'; here it is a technical term for the plague of frogs, interpreted as a divine deluge over Goshen.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܨܪ̈ܝܐ ܓܝܪ ܠܬܘܪ̈ܐ ܘܥܪ̈ܒܐ ܣܿܓܕܝܼܢ ܗܼܘܘ","severity":"info","text":"Bar Salibi notes Egyptian worship of bulls and rams, reflecting common patristic and Syriac knowledge of Egyptian animal cults (e.g., Apis bull, ram of Amun). This frames the plagues as polemic against Egyptian religion.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܠܡܐ ܓܝܪ ܘܫܪܟܐ ܕܐܚܪ̈ܢܝܬܐ ܠܐ ܥܒܼܕܘ ܚܪ̈ܫܐ","severity":"info","text":"Bar Salibi argues that the plagues were not sorcery (ܚܪ̈ܫܐ) but divine acts, countering a possible Jewish or pagan claim that Moses used magic. This reflects a common Syriac apologetic against accusations of sorcery.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܿܬܪ ܗܕܐ ܫܘܼ̈ܚܢܐ ܕܢܘܼܦ̈ܚܐ ܩܿܪܐ","severity":"info","text":"The passage concludes by naming the next plague (frogs) as 'the remaining of the frogs,' linking the sequence of plagues in the commentary's narrative structure.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܐܡܿܪ ܐܢܫ ܕܠܘ ܟܿܠܗܘܿܢ ܕܐܬܡܚܝܼܘ ܡܝܼܬܘ ܒܡܘܬܢܐ ܩܕܡܝܐ: ܠܐ ܫܟܝܼܪܐ","severity":"caution","text":"The text contains a possible scribal repetition: the clause about death by hail is nearly identical twice. The sense is that not all struck died, but the repetition may indicate a textual corruption or gloss.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'not all of them that were struck died by the first death' is ambiguous: it may refer to a first wave of death versus a later one, or to a distinction between immediate and delayed death. The repetition suggests possible scribal error.","The identity of 'others' (ܐܚܪ̈ܢܐ) at the start is unclear; they may be plagues not participating in a single plague, or commentators not agreeing on a unified plague."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܠܗܢܐ ܕܗܼܘܐ ܡܼܢ ܡܪܬܐ ܣܘܼܡܩܬܐ ܕܡܘܩܕܐ ܠܗ ܠܗܿ، ܕܗܿܘܝܢ ܒܗ ܐܝܟ ܐܪ̈ܒܘܒܝܬܐ ܡܕܡ܀ ܡܫܕܪ ܐܢܼܐ ܡܚܘܿܬܝ ܥܠ ܠܒܟ ܗ̄ ܥܠ ܒܘܼܟܪܟ ܗܿܘ ܕܣܝܼܡ ܒܠܒܟ ܕܗܿܘܐ ܚܠܦܝܟ ܡܠܟܐ܀ ܡܚܘܿܬܐ ܕܫܒܥ ܡܚܬܐ ܕܒܪܕܐ ܘܩ̈ܠܐ܆ ܩ̈ܠܐ ܕܝܢ ܠܪ̈ܥܡܐ ܬܩܝܼ̈ܦܐ ܩܿܪܐ܆ ܪ̈ܡܐ ܕܝܢ ܡܼܢ ܥܘܼܫܢܐ ܕܪ̈ܘܚܐ ܕܨܪܝܼܪܝܼܢ ܒܥܢ̈ܢܐ ܕܡܠܼܢ ܡ̈ܝܐ܆ ܐܡܬܝ ܕܡܬܡܼ̈ܬܚܢ ܘܡܬܼܩܦ̈ܣܢ ܗܿܘܝܢ: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܡܼܢ ܫܘܦܐ ܕܥܢ̈ܢܐ ܗܿܘܝܢ: ܒܪ̈ܩܐ ܕܝܢ ܡܼܢ ܢܘܼܪ ܕܒܿܐܐܪ ܡܬܼܝܠܕܝܼܢ ܕܒܡܬܚܐ ܘܩܦܣܐ ܕܥܢ̈ܢܐ ܐܡܬܝ ܕܡܬܼܩܦ̈ܣܢ ܡܼܢ ܕܡܘܼܬܐ ܕܐܝܠܝܢ ܕܫܿܝܦܝܼܢ ܣܠܛܐ ܕܡܬܼ̇ܙܝܢܐ ܢܘܼܪܐ ܕܛܡܝܼܪܐ ܠܓܘ ܡܢܗ ܘܡܿܗܠܟܐ ܗܼܘܬ݀ ܢܘܼܪܐ ܥܠ ܐܪܥܐ ܗ̄ ܡܬܼܓܘܙܠܐ ܗܼܘܬ݀ ܒܿܐܐܪ ܐܝܟ ܕܒܦܬܝܼܠܬܐ ܘܡܚܝܐ ܡܕܡ܀ ܘܡܚܼܐ ܒܪܕܐ ܠܟܿܠܗܿ ܐܪܥܐ ܘܟܿܠ ܕܐܝܬ ܒܕܒܪܐ ܗ̄ ܗܿܢܘܿܢ ܓܝܪ ܕܒܒ̈ܬܐ ܘܒܩܘܪ̈ܝܐ ܡܛܠ݀ ܕܬܚܝܬ ܬܛܠܝܼܠܐ ܗܘܼܘ ܠܐ ܐܬܢܟܝܼܘ܀ ܣܥܪ ܐܡܚ̈ܝ ܗ̄ ܥܒܼܕ̈ܝ ܫܒܗܠܐ ܡܼܛܐ ܠܗ ܙܒܢܐ ܠܡܩܒܠܘܼ܀ ܟܬܢܐ ܟܦܬ ܗ̄ ܠܗܘܿ ܕܗܿܘ ܒܓܘܗ ܩܼܪܐ ܕܐܝܼܬܘܗܝ ܐܟܝ ܚܒܘܼ̈ܫܐ ܗ̄ ܥܒܼܕ ܟܬܢܐ ܗܿܘ ܕܝܿܬܒ ܠܓܘ ܡܢܗ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܥܡܪ ܓܘܦܢܐ ܟܦܬ: ܝܘܢܝܐ ܟܬܢܐܢ ܠܡ ܐܥܼܠ ܐܪܥܐ: ܟܬܢܐ ܓܝܪ ܠܝܬ ܠܗ ܠܡܟܼܒܬ ܓܠܝܐ ܗܿܝ ܐܠܐ ܥܡܪ ܓܘܼ̈ܦܢܐ ܟܦܬ ܗ̄ ܐܬܡܠܝܼ ܐܪܥ ܕܟܬܢܐ ܘܫܡܼܢ܇ ܘܠܐ ܐܫܬܼܪܪܬ݀ ܫܡܝܼܢܘܼܬܗ: ܒܗ݀ܝ ܕܚܒܼܛܗ ܒܪܕܐ ܘܐܒܼܕ ܠܗ ܚܛ̈ܐ ܘܟܘ̈ܢܬܐ ܠܐ ܐܒܼܕܘ ܗ̄ ܟܘܢ̈ܬܐ ܩܿܪܠܐ ܠܚܛ̈ܐ ܕܩܕܩ̈ܬܐ ܒܐܣܟܡܐ ܠܚ̈ܛܐ ܕܡ̈ܝܢ܇ ܒܪܡ ܓܠ̈ܝܼܠܢ ܐܝܟ ܡܪ̈ܓܢܝܬܐ: ܕܠܩܝܼܫܝܼܢ ܗܼܘܘ ܗ̄ ܐܼܚܝܬ ܝܼܥܘ܀","english":"the fire that was with the red-hot ember of the burning coal, that it might be like sparks of something. He sends a blow upon your heart and upon your firstborn, which is placed in your heart, that it might be a king in your stead. The blow of the seven plagues: hail and thunderclaps; thunderclaps he calls the mighty thunders; and thunders are from the collision of winds that are compressed in the hollows of clouds filled with water, when they are stretched and compressed. Others say that they are from the friction of clouds; lightning, however, is from the fire of the air, which is generated by the stretching and compression of clouds when they are compressed, or from the kindling of those that are rubbed together, like a fire that is hidden within it and goes forth, and the fire was moving upon the earth, being rolled up in the air like a wick, and striking something. And hail strikes the whole land and everything that is in the field; for that which is in houses and villages, because it was under shelter, was not struck. The hair of the strikers, the servants of the hail, reached the time of its reception. The locust bent down to that which is within it, which is called its stomach, like bundles; the locust that sits within it made the bending. Others say that the locust bent down its body; the locust did not enter the earth, for the locust has no hidden wing, but it bent down its body and the earth was filled with locusts and heard, and its hearing was not confirmed, because the hail struck it and destroyed it; the eggs and the larvae did not perish; the larvae he calls the eggs of the lice, in form like the eggs of water; but the round ones are like pearls, which were hard, and the mother brought forth Jacob.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܘܿܬܐ","severity":"info","text":"The Syriac term ܡܚܘܿܬܐ (maḥḥūṯā) means 'blow' or 'plague,' here referring to the seven plagues of hail, thunder, and lightning. Bar Salibi uses it to connect the physical phenomena to divine punishment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܕܐ","severity":"info","text":"The description of hail (ܒܪܕܐ, barḏā) striking the land and sparing those under shelter reflects a naturalistic explanation common in Syriac commentaries, which often rationalize biblical plagues through meteorological causes.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 9:23-25","severity":"info","text":"The passage alludes to the seventh plague of hail in Exodus, where God sends hail upon Egypt. Bar Salibi’s mention of the blow on the heart and firstborn may echo the killing of the firstborn in Exodus 12:29, though the text conflates plagues.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"locust","severity":"info","text":"The discussion of locusts (ܟܬܢܐ, kattā) bending down and not entering the earth parallels natural history observations in other Syriac works, such as those of Ephrem, who also describes locust behavior in his commentaries.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Jacob","severity":"caution","text":"The final phrase 'the mother brought forth Jacob' is obscure; it may be a scribal error or a reference to a lost allegory. The Syriac ܝܼܥܘܼ (Yaʿqōḇ) is clear, but its connection to the preceding discussion of larvae and eggs is uncertain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother' and the reference to Jacob are unclear; possibly a corruption or a typological reading.","The phrase 'the hair of the strikers' may be a metaphor or a misreading; the Syriac ܣܥܪ ܐܡܚ̈ܝ is ambiguous."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܬܘܼܒ ܟܬ̈ܢܐ ܟܦܬ ܗ̄ ܩܛܒܛ ܫܡܢ ܘܥܒܼܕ ܙܪܥ ܘܒܓܕܘܿܢ ܒܠܼܥ ܘܐܒܕ: ܟܘ̈ܢܬܐ ܐ݀ܡܪܝܼܢ ܕܒܪܝܫܝܬܐ ܐܝܬܝܗܿ ܐܘܟܝܼܬ ܦܪܓܐ ܡܼܢ ܩܢܝܐ ܕܩܛܒܛ܀ ܢܦܼܩ ܟܬܢܐ: ܨܠܘ ܩܕܡ ܡܪܝܐ ܡܛ݀ܠ ܕܐܝܬ ܗ̄ ܡܪܚܡܢ ܗܼܘ ܡܪܝܐ ܘܝܗܼܒ ܐܬܪܐ ܒܢܓܝܼܪܘܬ ܪܘܼܚܗ ܠܬܝܒ̈ܐ܇ ܐܦܼܩ ܪܘܚܐ ܕܫܘܒܐ ܗ̄ ܩܡܨܐ ܐܬܝܼܠܕ ܒܪܡܙܐ ܐܠܗܝܐ ܘܦܩܼܕ ܠܪܘܚܐ ܕܫܘܒܐ ܐܘܿܟܝܼܬ ܬܝܡܢܝܬܐ ܘܐܝܬܝܬܗ ܠܡܨܪܝܢ ܕܠܐ ܢܚܒܠ ܠܕܡܝ̈ܬܐ ܐ̱ܚܪ̈ܢܝܬܐ ܘܨܠܝܼ ܗܼܘܐ ܡܘܫܐ: ܘܐܬܬ݀ ܪܘܼܚܐ ܕܡܥܪܒܐ ܘܫܕܬܗ ܒܝܡܐ ܐܘܿ ܒܛܘܼܪ̈ܐ܀ ܘܟܣܝܼ ܥܝܢ̈ܝܗܿ ܕܐܪܥ ܗ̄ ܠܚܙܬܗܿ ܕܐܪܥܐ ܗ̄ ܠܐܦ̈ܝܗܿ܀ ܗ݀ܝ ܕܚܼܙܘ ܕܠܡܐ ܒܝܼܫܬܐ ܡܬܚܫܒܝܼܢܐܢܬܘܿܢ ܘܐܙܿܠܝܼܢ ܐܢܬܘܿܢ ܠܘܼܩܒܠ ܐܦܝ̈ܟܘܿܢ: ܘܦܿܓܥܐ ܒܟܘܿܢ ܒܝܼܫܬܐ ܕܒܥ̈ܠܕܒܒܐ܀ ܒܿܬܪ ܡܪܕܘܼܬܐ ܬܡܝܼܢܝܬܐ ܕܩܡܨܐ ܐܝܬܝܼ ܡܪܕܘܬܐ ܬܫܝܼܥܝܬܐ ܕܐܝܬܝܗܿ ܥܡܛܢܐ ܘܿܟܝܼܬ ܚܫܼܟܐ: ܒܗܿܠܝܢ ܬܠܬܐ ܝܘ̈ܡܐ ܠܐ ܡܕܠܩܝܼܢ ܗܼܘܘ ܫܪ̈ܓܐ: ܡܛܜܠ ܕܠܐ ܕܠܩܝܼܢ ܗܼܘܘ ܡܛ݀ܠ ܕܡܼܢ ܐܠܗܐ ܙܓܝܼܪܝܼܢ ܗܼܘܘ ܟܿܠܗܘܿܢ ܢܗܝܼܪ̈ܐ ܡܼܢ ܕܠܡܢܗܪܘܼ ܠܗܘܿܢ܀ ܚܫܘܼܟܐ ܕܒܡܨܪܝܢ ܐ݀ܡܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܥܪܦܠܐ ܗܼܘܬܜ ܟܘܟܝܬܐ ܕܡܼܢ ܥܛܪ̈ܐ ܠܗܓܢ̈ܝܐ ܘܥܒܝܼܛܐ ܕܣܠܼܩ ܒܿܐܐܪ ܘܐܝܟ ܩܘܡܬܐ ܕܒܪܢܫܐ ܩܼܡ ܠܥܠ ܡܢܗܘܿܢ: ܗܿܟܢܐ ܥܒܝܢ ܗܼܘܘ ܥܛܪ̈ܐ ܐܝܟܢܐ ܕܠܐ ܢܫܒܩܘܿܢ ܠܙܠ̈ܝܼܩܐ ܕܫܡܫܐ ܕܢܥܒܪܘܢܼ ܒܗܘܿܢ܇ ܘܐܝܬܝܗܘܿܢ ܗܼܘܘ ܡܬܪ̈ܓܫܢܐ ܠܐܝܼܕ̈ܝܐ ܘܢܘܼܗܪܐ ܕܥܝ̈ܢܐ: ܘܥܠܗܿܝ ܐ݀ܡܪ ܝܘܢܝܐ: ܕܚܫܘܼܟܐ ܡܬܓܼܫܫܢܐ܀","english":"Again, the letters of the plague of the firstborn were written, and he made seed, and in the belly he swallowed and destroyed. The letters say that in the beginning it was like a spark from the fire of the plague. The letter came out: Pray before the Lord, because the Lord is merciful, and he gave a place in the repentance of his spirit to the repentant. He brought out a wind of repentance, which the locust begot by divine command, and he commanded the wind of repentance like a swarm, and brought it to Egypt so that it would not destroy the other plagues, and Moses was praying. And a wind from the west came and cast it into the sea or into the mountains. And the eyes of the earth were covered, so that the earth could not see its face. This they saw, lest evil be thought of you, and you go and stand before your face, and the evil of enemies strike you. After the locust repentance, there came a ninth plague, which is darkness and like darkness. During these three days, lamps were not lit, because they were not lit because God was angry with all the Egyptians when he enlightened them. The darkness in Egypt, the letters say, was like the darkness of a cloud that was like a crown for the heads of the Egyptians, and thick, rising in the air, and like the height of a man's head it stood above them. Thus the crowns were thick, so that they did not allow the rays of the sun to pass through them, and they were tangible to the hands and to the light of the eyes. And concerning it, the poet says that the darkness was palpable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ","severity":"info","text":"The Syriac term ܩܡܨܐ (qamṣā) is rendered 'locust' in the English draft. In this context, it is the agent of the eighth plague, and the text describes a 'wind of repentance' begotten by the locust, a unique personification.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 10:21–23","severity":"info","text":"The ninth plague of darkness lasting three days (Exod 10:21–23) is here elaborated with details of lamps not lit and a palpable darkness, echoing the biblical account while adding the simile of a crown of cloud.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܬܝܐ","severity":"info","text":"The reference to 'the poet' (ܝܘܬܝܐ, yawṯāyā) who said the darkness was palpable likely alludes to a Syriac poetic tradition, possibly Ephrem or Narsai, though the specific source is not identified in the edition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܕܘܬܐ ܬܫܝܥܝܬܐ","severity":"info","text":"The 'ninth plague' (ܡܪܕܘܬܐ ܬܫܝܥܝܬܐ) is identified as darkness, following the sequence of plagues in Exodus. Bar Salibi's commentary here expands the biblical narrative with vivid sensory description, typical of Syriac exegetical style.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܬ̈ܒܐ","severity":"caution","text":"The phrase 'the letters of the plague of the firstborn were written' (ܟܬ̈ܒܐ ܟܦܬ ܗ̄ ܩܛܒܛ ܫܡܥ) is obscure; the Syriac may be corrupt or elliptical. The English draft interprets it as a reference to the written account of the plague, but the syntax is uncertain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the letters of the plague of the firstborn were written' is syntactically ambiguous; it may refer to a written record or a divine decree.","The identity of 'the poet' (ܝܘܬܝܐ) is not specified in the text; it could be a known Syriac poet or a generic reference."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܐܚܪ̈ܢܐܐ݀ܡܪܝܼܢ ܕܓܗܪܘܬܐ ܕܥܝ̈ܢܐ ܗܼܘܐ ܗܿܘ ܚܫܘܼܟܐ ܒܿܬܪ ܕܐܙܼܠ ܚܫܘܟܐ: ܩܼܪܐ ܦܪܥܘܿܢ ܠܡܘܫܐ ܘܐܡܼܪ ܕܢܐܙܠܘܢܼ ܒܢܝ̈ܢܫܐ ܘܒܥܝܼܪ̈ܐ: ܘܝܼܩܪܬܐ ܬܦܘܼܫܝ: ܘܐܡܼܪ ܡܘܫܐ ܐܦ ܐܢܬ ܬܬܼܠ ܒܐܝܼܕ̈ܝܢ: ܗ̄ ܚܢܢ ܠܡ ܡܣܟܝܢܢ ܕܐܦ ܡܼܢ ܥܘܼܬܪܟ ܕܒܚܐ ܡܩܪܒܝܼܢܢ ܐܝܟܢ ܡܼܢ ܕܝܼܠܢ ܫܿܒܩܝܼܢܢ܀ ܘܡܘܫܐ ܟܕ ܩܿܐܡ ܥܕܟܝܼܠ ܩܕܡ ܦܪܥܘܿܢ: ܩܼܒܠ ܓܠܝܢܐ ܡܼܢ ܐܠܗܐ ܕܚܕܐ ܡܚܘܿܬܐ ܐ̱ܚܪܬܐ ܡܿܝܬܐ ܐܢܼܐ ܥܠ ܦܪܥܘܿܢ: ܘܒܿܬܪܟܢ ܬܦܩܘܢܼ ܠܐ ܢܿܗܪ ܐܦܠܐ ܟܠܒܐ ܒܠܫܢܗ ܗ̄ ܕܠܐ ܡܬܼܚܢܩܝܼܢ ܐܦܠܐ ܐܝܟ ܟܠܒܐ ܕܢܿܒܚ ܒܠܫܢܗ܀ ܐܣܓܐ ܦܪ̈ܝܫܬܝ ܗ̄ ܠܬܕܡܪ̈ܬܐ ܩܿܪܐ ܦܪ̈ܝܫܬܐ: ܡܛܠ ܕܠܐ ܐܣܬܼܥܪ̈ܝ ܒܥܠܡܐ ܩܕܡ ܗܿܘ ܙܒܢܐ ܐܟܘܬܗܝܢ ܬܘܼܒ ܩܿܪܐ ܠܗܝܢ ܦܪ̈ܚܬܐ: ܡܛ݀ܠ ܕܟܕ ܥܠ ܡܨܪ̈ܝܐ ܐܬܼܝ̈: ܠܐ ܐܟܝܼ ܠܝܼܣܪ̈ܠܝܐ ܕܥܡ ܡܨܪ̈ܝܐ ܡܕܝܪܝܼܢ ܗܼܘܘ ܝܪܚܐ ܗܿܢ ܢܗܘܐ ܠܟܘܿܢ ܪܝܫ ܝܪ̈ܚܐ ܗ̄ ܪܡܿܙ ܥܠ ܢܝܼܣܢ ܡܛ݀ܠ ܕܒܗ ܐܬܼܬ݀ ܒܪܝܼܬܐ ܠܗܘܿܝܐ ܘܒܗ ܩܼܡ ܡܪܝܢ ܡܼܢ ܩܒܪܐ ܘܒܗ ܐܬܼܦܪܩ ܥܡܐ ܘܒܗ ܗܘܼܐ ܚܘܕܬܐ ܕܟ݀ܠ܀ ܒܥܣܪܬܐ ܒܝܪܚܐ ܦܩܼܕ ܕܢܟܣܘܢ ܐ݀ܡܪܐ: ܕܟܕ ܡܼܢ ܗܪܟܐ ܡܫܪ̈ܝܢ ܠܡܥܬܕܘܼ ܒܐܪܒܥܣܪ̈ܐ ܟܿܠܡܕܡ ܙܒܿܢܝܼܢ ܗܼܘܘ ܠܗܘܿܢ ܡܼܢ ܟܕܘ ܓܒܪ ܐܡܪܐ ܠܒܝܬܐ ܘܐܡܪܐ ܗ̄ ܕܒܟܿܠ ܚܕ ܡܼܢ ܒܬ̈ܐ ܗ̄ ܐܢ ܠܐ ܣܿܦܩ ܡܢܝܿܢܐ ܕܐܢܫ̈ܐ ܕܐܟܿܠܝܼܢ ܠܗ ܢܫܬܘܬܦ ܗܘܼ ܘܒܝܬ ܐܒܘܼ̄ ܒܡܢܝܿܢܐ ܕܢܦܫ̈ܬܐ ܗ̄ ܬܣܩܡܘܢ ܕܟܡܐ ܐܢܫ̈ܐ ܢܐܟܠܘܼܢܗܿ ܡܣܬ ܡܐܼܟܠܗ ܬܡܢܘܿܢ ܥܠ ܐܡܪܐ: ܥܒܪܝܐ ܐܝܟ ܕܠܐ ܢܒܣܘܿܢ ܘܢܬܝܥܢܘܢܼ܀ ܝܒ̄ ܓܒܪ̈ܐ ܢܐܟܠܘܼܢܗ: ܠܦܘܼܬ ܝܒ̄ ܫܒ̈ܛܐ ܘܫܠ̈ܝܼܚܐ ܒܪܡ ܒܟܬܒܐ ܠܐ ܟܬܝܼܒܐ܀ ܒܐܪܒܥܣܪ̈ܐ ܦܩܼܕ ܕܢܬܼܕܒܚ: ܠܥܘܼܗܕܢܐ ܕܒܪܝܬܐ ܕܢܗܝܼܪ̈ܐ ܐܟܡܿܢ ܕܒܐܪܒܥܣܪ̈ܐ ܟܕ ܡܿܠܐܼ ܣܗܪܐ ܐܬܒܪܝܼ ܒܝܘܡܐ ܕܐܪܒܥܐ܀","english":"Others say that the darkness of the plague of the firstborn was the darkness after the darkness departed. Pharaoh called Moses and said, \"Go with the Hebrews and the cattle, and let the honor remain.\" Moses said, \"You too will be smitten in your hands. Why do you mock, that even if your wealth is great, you will offer a sacrifice like what is yours? You will leave.\" And Moses, while still standing before Pharaoh, received a revelation from God that another plague would come upon Pharaoh, and after that, you will not see even a dog barking in his land, for it will not be moved, nor like a dog that barks in his land. He called the plagues \"wonders\" because such things had not occurred in the world before that time. Again, he called them \"plagues\" because when they came upon the Egyptians, they did not harm the Israelites who were dwelling with the Egyptians. That month became the beginning of the months, hinting at the exodus, because in it creation came into being, and in it the Lord rose from the tomb, and in it the people were redeemed, and in it was the renewal of all. On the tenth of the month, he commanded that they take a lamb, for when they begin to prepare on the fourteenth, everything would be ready for them. When a man takes a lamb to his house, and the lamb is for each of the houses, if the quantity of men who will eat it is not sufficient, that one will participate, and the house of his father in the quantity of souls, they will arrange how many men will eat it, and they will measure its food over the lamb, passing over as if they do not cook it and roast it. Twelve men will eat it, corresponding to the twelve tribes and the apostles, but it is not written in Scripture. On the fourteenth, he commanded that it be sacrificed, in remembrance of creation, which was illuminated, as on the fourteenth when the moon was full, creation occurred on the fourth day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪ̈ܝܫܬܝ","severity":"info","text":"The Syriac term ܦܪ̈ܝܫܬܝ (prīšātē) is here translated 'plagues' but also glossed as 'wonders' (ܬܕܡܪ̈ܬܐ). Bar Salibi plays on the dual sense of the word as both 'separations' (from ܦܪܫ) and 'extraordinary events'.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary identifies the month of the exodus as the beginning of months, linking it to creation, the resurrection, and redemption. This reflects a typological reading common in Syriac exegesis, where the same month (Nisan) is associated with multiple salvation-historical events.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The command to take a lamb on the tenth and sacrifice on the fourteenth echoes Exodus 12:3–6, which prescribes the Passover lamb. Bar Salibi adds the detail of twelve men eating it, corresponding to the twelve tribes and apostles, though he notes this is not in Scripture.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The mention of twelve apostles alongside the twelve tribes reflects a Christian interpretive layer, typical of Syriac commentaries that read the Old Testament as prefiguring New Testament realities. Bar Salibi explicitly acknowledges this is not a biblical detail.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The commentary dates creation to the fourth day of the month when the moon was full (the fourteenth), aligning with a tradition that the world was created in spring, on the same calendar date as the Passover sacrifice.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܓܗܪܘܬܐ ܕܥܝ̈ܢܐ (d-gahrūṯā d-ʿayyāne) is ambiguous: it may mean 'the darkness of the plague of the firstborn' or 'the darkness of the vigilance of the firstborn'. The translation follows the former, consistent with the context of plagues.","The phrase ܘܝܼܩܪܬܐ ܬܦܘܼܫܝ (w-yāqartā t-pūš) is unclear: it could mean 'let the honor remain' or 'let the weight remain'. The translation takes it as a command to leave the honor (i.e., the dignity of the Hebrews) intact."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܒܡܥܪ̈ܒܝ ܫܡܫܐ ܦܿܩܕ ܕܢܬܼܢܟܣ ܠܥܘܼܗܕܢ ܒܪܘܝܘܼܬܗ ܕܐܠܗܐ ܐܟܡܿܢ ܕܒܗܢܐ ܙܒܢܐ ܐܬܼܬ݀ ܒܪܝܼܬܐ ܠܗܘܝܐ ܕܐܝܼܬ̄ܘ ܫܘܼܪܝܐ ܕܠܠܝܐ ܕܚܕ ܒܫܒܐ ܘܕܢܬܕܟܪܘܢ ܥܘܼܗܕܢܐ ܕܡܦܬܗܘܿܢ ܕܡܼܢ ܥܡܘܼܛܘܼܬܐ ܕܚܫܘܼܟܐ ܕܥܩ̈ܬܐ ܕܫܘܼܥܒܕܗܘܿܢ܆ ܘܟܕ ܡܿܥܗܕ ܠܗܘܢܿ ܠܫܘܼܘܕܝܐ ܕܠܘܬ ܐܒܪܗܡ ܕܐܫܬܘܕܝܼ ܥܠ ܡܦܩܬܗܘܿܢ܀ ܗܘܼܐ ܠܡ ܫܡܫܐ ܠܡܼܥܪܒ ܘܫܠܝܐ ܢܦܼܠ ܥܠ ܐܒܪܗܡ ܕܡܐ ܕܡܬܼܪܣܣ ܗܘܼܐ ܥܠ ܬܪܝܢ ܦܪ̈ܘܣܬܕܐ ܗ̄ ܩܝܡ̈ܐ ܕܢܩܝܼܦܝܼܢ ܠܐܣܬܐ ܡܼܢ ܬܪܝܢ ܓܒ̈ܐ: ܘܛܘܼܦܣܐ ܕܕܡܐ ܕܡܪܢ ܕܥܬܝܼܕ ܗܼܘܐ ܕܢܬܼܐܫܕ܀ ܗ݀ܝ ܕܟܕ ܡܛܘܝ ܒܢܘܼܪܐ: ܐܪܙ ܠܚܡܐ ܫܡܝܢܐ܀ ܦܛܝܼܪܐ ܥܡ ܡܪܪ̈ܐ ܗ̄ ܕܐܟܙܢܐ ܕܦܛܝܼܪܐ ܦܪܝܫ ܡܼܢ ܡܛܪܫܘܼܬܐ ܘܝܿܠܐܼ ܘܒܣܝܼܡ ܗܿܟܘܬ ܐܦ ܦܘܼܪܩܢܐ ܕܝܗܒܿܬ ܠܗܘܿܢ. ܦܪܝܼܩ ܡܼܢܟܿܠ ܢܟܝ̈ܢܝܼܢ ܘܗܢܝ ܘܒܣܝܼܡ ܥܠ ܡܩܒ̈ܠܢܘܗܝ: ܬܘܼܒ ܠܕܟܝܘܼܬܐ ܕܡܼܢ ܥܘܠܐ ܘܒܝܼܫܘܼܬܐ ܼܡܪܝܪܘܼܬܐ ܐܝܟ ܗܿܝ ܕܢ݀ܥܒܕ ܥܕܥܐܕܐ ܠܐ ܒܚܡܝܼܪܐ ܥܬܝܼܩܐ: ܘܗ݀ܝ ܕܠܐ ܝ݀ܕܥܝܼܢ ܐܢܬܘܿܢ ܕܚܝܼܪܐ ܩܠܝܼܠ ܟܿܠܗܿ ܓܒܝܼܠܬܐ ܡܚܡܥ܆ ܗ݀ܝ ܕܥܡ ܡܪܪ̈ܐ ܠܪܓܫܬܐ ܕܫܘܼܥܒܗܘܿܢ ܩܫܝܐ ܘܠܥܘܼܗܕܢܐ ܕܚܘܼܪܗܘܿܢ ܚܠܝܐ܀ ܬܘܼܒ ܒܡܪܪ̈ܐ ܪܡܿܙ: ܟܕ ܚܫܝܼܫܝܼܢܢ ܘܡܿܚܕܐ ܠܢ ܡܛܠ ܚܛܗ̈ܝܢ܆ ܢܬܩܪܒ ܠܐܪ̈ܙܐ ܩܕܝܼܫ̈ܐ܀ ܡܪܪ̈ܐ ܠܡ ܚܣ̈ܐ ܕܕܒܪܐ ܐܝܬܝܗܘܿܢ. ܐܚܪ̈ܢܐܐܡܿܪܝܼܢ ܕܡܪܪ̈ܐ ܩܿܪܐ ܠܙܝܼܙ̈ܢܐ ܕܟܐܡܬ ܕܠܐ ܢܠܩܛܘܢܼ ܡܼܢ ܚ̈ܛܐ: ܐܠܐ ܕܠܚܡܐ ܡܪܝܼܪܐ ܢܐܟܠܘܢܼ ܡܕܡ ܕܡܫܼܬܚܪ ܒܢܘܼܪܐ ܢܐܩܕ ܗ̄ ܐܝܟ ܕܢܬܼܝܩܪ ܒܥܝ̈ܢܝܗܘܿܢ ܕܠܐ ܗܿܘ ܡܐ ܕܡܫܼܬܚܪ ܡܢܗ ܢܬܼܒܣܐ ܐܝܟ ܒܣܪܐ ܕܚܝ̈ܘܬܐ܀","english":"In the west of the sun, he commanded that the memory of the greatness of God be hidden, as in this time creation came into being for existence, which has no beginning, of the night of the first of the week, and that the memory of the plagues of Egypt with the bitterness of the darkness of the afflictions of their servitude be remembered. And when he remembered the covenant with Abraham, which was made concerning their exodus. The sun was setting, and silence fell upon Abraham when he was meditating upon the two covenants that were bound to the sign from the two sides: and the type of the blood of the Lord that was about to be shed. This, when it was placed in the fire: a mystery of the heavenly bread. Unleavened bread with bitter herbs, which shows that unleavened bread is separate from leavening and is sweet, just as their redemption given to them is separate from bitter things and is sweet to its recipients. Again, for the purity that is with iniquity and evil bitterness, like that which the passover makes without old leaven: and this, that they do not know that a little leaven leavens the whole mixture. This, with bitter herbs, for the sensation of their hard servitude and the memory of their sweet freedom. Again, in the bitter herbs it is hinted: when they are weak and hasten because of their sins, they approach the holy mysteries. The bitter herbs are the leaves of the field. Others say that \"bitter herbs\" refers to the zizania of the reed, which are not gathered with the grain, but they ate bitter bread, something that was left in the fire and burned, as it was considered in their eyes that what was left from it was not cooked like the flesh of animals.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܡܥܪ̈ܒܝ ܫܡܫܐ","severity":"info","text":"The phrase 'in the west of the sun' is a Syriac idiom for sunset, marking the temporal setting of the narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܗܕܢܐ ܕܡܦܬܗܘܿܢ ܕܡܼܢ ܥܡܘܼܛܘܼܬܐ ܕܚܫܘܼܟܐ ܕܥܩ̈ܬܐ ܕܫܘܼܥܒܕܗܘܿܢ","severity":"info","text":"This recalls the Exodus plague of darkness (Exod 10:21–23) and the servitude in Egypt, linking the memory to the covenant with Abraham (Gen 15:13–14).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܛܝܼܪܐ ܥܡ ܡܪܪ̈ܐ","severity":"info","text":"Unleavened bread and bitter herbs are central to the Passover meal (Exod 12:8, 12:20); Bar Salibi interprets them as symbols of redemption and purity.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܡܪܪ̈ܐ ܩܿܪܐ ܠܙܝܼܙ̈ܢܐ ܕܟܐܡܬ","severity":"info","text":"Bar Salibi records an alternative interpretation that 'bitter herbs' refers to reed zizania, not gathered with grain, reflecting a tradition of bitter bread eaten during Passover.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܒܡܪܪ̈ܐ ܪܡܿܙ","severity":"info","text":"The repeated 'again' (ܬܘܼܒ) signals a layered allegorical reading: bitter herbs first symbolize servitude and freedom, then sin and approach to mysteries.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ ܝ݀ܕܥܝܼܢ ܐܢܬܘܿܢ ܕܚܝܼܪܐ ܩܠܝܼܠ ܟܿܠܗܿ ܓܒܝܼܠܬܐ ܡܚܡܥ","severity":"caution","text":"The text states 'they do not know that a little leaven leavens the whole mixture,' a proverbial warning; the referent of 'they' is ambiguous—possibly the Israelites or the uninitiated.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the leaven proverb is unclear; the text may refer to the Israelites or to those ignorant of the Passover symbolism.","The phrase 'in the west of the sun' could be read literally or as a temporal marker; the commentary takes it as sunset."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܘܢܣܪܐ ܗܿܟܘܬ ܡܕܡ ܕܝܿܬܪ ܡܼܢ ܐܪ̈ܙܐ: ܦܿܩܕܝܼܢܢ ܕܢܐܟܠܝܼܘܗܝ ܘܠܐ ܢܫܒܩܝܼܘܗܝ ܒܫܝܼܛܘܼܬܐܐܝܟ ܠܚܡܐ ܕܫܪܟܐ: ܟܕ ܚܨܝ̈ܟܘܢܿ ܐܣܝܼܪܝܼܢ ܗ̄ ܪܡܙ ܥܠ ܛܘܼܝܿܒܗܘܿܢ ܘܡܣܪܗܒܘܬܗܘܢܿ ܕܩܠܝܼܠܐܝܬ ܘܕܠܐ ܦܘܫܐ ܗܼܘܐ ܠܗܘܿܢ ܦܘܼܪܩܢܐ ܒܝܕ ܐܘܼܟܠܗ ܗ݀ܝ ܕܗܿܟܘܬ ܡܣܬܼܥܪܐ ܒܥܕܬܐ: ܒܢܣܝܼܒܘܼܬܐ ܕܐܪ̈ܙܐ: ܦܩܼܕ ܕܒܥܣܪܬܐ ܢܬܚܒܫ ܐܡܪܐ: ܡܛܠ ܕܒܥܣܪܐ ܐܬܒܼܛܢ ܐܡܪܐ ܫܡܝܢܐ ܡܫܝܼܚܐ: ܡܼܢ ܥܣܪܬܐ ܕܬܫܪܝܢ ܩܕܝܼܡ ܘܠܥܣܪܬܐ ܕܢܝܼܣܢ ܫܬܐ ܝܪ̈ܚܐ ܗܿܘܝܢ: ܐܝܟ ܗ݀ܝ ܕܐܡܼܪ ܓܒܪܐܝܠ ܡܢܐ ܗ݀ܝ ܥܠܼܬܐ ܕܐܡܼܪ ܘܦܛܝܼܪܐ ܘܐܡܿܪܝܼܢܢ ܕܨܒܼܐ ܕܢܥܘܪ ܐܢܘܿܢ ܒܕܚܠܼܬܗ ܐܝܟܢܐ ܕܒܝܕ ܫܘܼܡܠܝܐ ܕܗܿܠܝܢ ܕܒܟܿܠ ܫܢܐ ܢܬܕܟܪܘܢܼ ܠܥܘܼܕܪ̈ܢܘܗܝ ܕܠܘܬܗܘܢܿ ܘܠܐ ܢܛܥܘܿܢܝܗܝ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒ: ܕܟܕ ܠܡ ܢܫܐܠܟ ܒܪܟ ܕܡܢܐ ܗܿܘ ܗܢܐ ܘܫܪܟܐ܀ ܘܒܟܿܠܗܝܢ ܕܚܼܠ̈ܬܗܘܿܢ ܕܝܘ̈ܕܝܐ ܐ݀ܥܒܕ ܕܝܼܢܐ ܗ̄ ܕܐܦ ܫ̈ܐܕܐ ܐܬܬܥܝܼܩܘ ܥܡ ܒܘܼܟܪ̈ܐ ܕܡܨܪ̈ܝܐ ܕܐܬܼܩܛܠܘ. ܡܛ݀ܠ ܕܫ̈ܐܕܐ ܓܪܝܼܘ ܠܡܨܪ̈ܝܐ ܒܥܒܪܗܝܐ܇ ܐܡܬܝ ܕܐܬܼܢܩܡ ܐܠܗ ܡܼܢ ܡܨܪ̈ܝܐ ܐܦ ܗܿܢܘܿܢ ܫ̈ܐܕܐ܆ ܐܬܼܢܩܡ: ܬܘܼܒ ܐܡܿܪܝܼܢܢ ܕܟܕ ܐܬܩܼܛܠܘ ܒܘܼܟܪ̈ܐ ܕܡܨܪ̈ܝܐ ܟܿܠ ܚܕ ܡܢܗܘܿܢ ܬܒܪ ܐܠܗܐ ܕܝܼܠܗ ܥܠ ܕܠܐ ܫܘܙܒ ܠܒܪܗ: ܘܗܕܐ ܗܿܝ ܬܒܥܬܐ ܕܡܼܢ ܕܚܼܠܬܗܘܿܢ ܘܐܫܬܼܪܪܘ ܬܘܼܒ ܡܨܪ̈ܝܐ ܕܐܠܗܝ̈ܗܘܿܢ ܠܐ ܗܘܼܘ ܐ̈ܠܗܐ܀ ܘܒܫܘܼܪܝ ܝܪܚܐ ܗܘܼܐ ܦܘܼܩܕܢܐ ܕܡܛܠ ܦܛܝܼܪܐ ܘܦܨܚܐ ܘܠܘ ܒܝܘܡܐ ܕܐܪܒܬܥܣܪ ܘܬܣܒܘܢܼ ܡܐܣܪ̈ܬܐ ܕܙܘܿܦܐ ܗ̄ ܙܘܿܦܐ ܩܿܪܐ ܠܓܠܐ ܕܗܢܝܼ ܪܝܚܗ ܘܛܪ̈ܦܘܗܝ ܩܛܝܼܠܝܼܢ ܘܕܡܝܢ ܠܡܪܕܢܓܘܫ܆ ܘܝܬܝܼܪ ܫܿܩܠ ܕܡܐ ܒܝܕ ܛܪ̈ܦܘܗܝ ܪܣܣ ܕܡܐ ܕܥܠ ܦܪ̈ܘܣܬܕܐ ܐܪܙ ܐܫܝܼܕܘܬ ܕܡܗ ܕܡܪܢ ܕܥܠ ܐܦܝ̈ ܦܘܼܪܩܢܗ ܕܥܠܡܐ܀","english":"and he commanded that the remainder of the mysteries be consumed, and that they not be left in commonness like the rest of the bread, while their loins were girded. This signified their haste and urgency, that their salvation would be swift and without delay through this fire, which is thus enacted in the Church. In the taking of the mysteries, he commanded that the lamb be bound on the tenth, because on the tenth the heavenly lamb, the Messiah, was bound, from the tenth of the former Tishri to the tenth of Nisan, six months, as Gabriel said concerning the cause of the lamb and the unleavened bread. And they said that he wished to frighten them with his fear, so that through the completion of these things they would remember his help toward them at every hour and not forget him. And it is known from what is written: \"When your son asks you, 'What is this?'\" and so on. And in all the plagues of the Egyptians, he made a sign that even the demons were distressed along with the firstborn of the Egyptians who were killed, because the demons had sided with the Egyptians in their crossing, when God contended with the Egyptians; also those demons contended. Again, they said that when the firstborn of the Egyptians were killed, each of them broke his own god because he had not saved his son. And this was the result of their fear, and the Egyptians were again confirmed that their gods were not gods. And at the beginning of the month was the commandment concerning the unleavened bread and Passover, and not on the fourteenth day. And they shall take the bundles of hyssop—hyssop is called the plant whose scent and leaves are sharp and resemble marjoram, and it especially draws blood through its leaves, the sprinkling of blood upon the doorposts, a mystery of the shedding of the blood of the Lord upon the face of the salvation of the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪ̈ܙܐ","severity":"info","text":"The Syriac term ܐܪ̈ܙܐ (rāzē, 'mysteries') here refers to the consecrated Eucharistic elements, a standard usage in Syriac liturgical commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"When your son asks you, 'What is this?'","severity":"info","text":"This phrase echoes Exodus 12:26, where Moses instructs that children’s questions about the Passover ritual be answered with its meaning. Bar Salibi cites it as a known written source.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tenth of the former Tishri to the tenth of Nisan","severity":"info","text":"The binding of the lamb on the tenth day is linked to a six-month period from Tishri (September–October) to Nisan (March–April), aligning with the Annunciation and Passion chronology in Syriac tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"demons were distressed along with the firstborn of the Egyptians","severity":"info","text":"Bar Salibi parallels the destruction of Egyptian firstborn with the defeat of demons, reflecting a typological reading where Egypt’s gods are exposed as powerless, a theme found in earlier Syriac exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܘܿܦܐ","severity":"info","text":"The Syriac ܙܘܿܦܐ (zōpā, 'hyssop') is identified as a plant with sharp leaves and scent, used for sprinkling blood. This gloss clarifies the ritual object for the reader.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mystery of the shedding of the blood of the Lord","severity":"info","text":"The hyssop’s blood-sprinkling is interpreted as a type of Christ’s blood shed for the world’s salvation, a Christological reading typical of Syriac liturgical commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'at the beginning of the month was the commandment concerning the unleavened bread and Passover, and not on the fourteenth day' may reflect a textual or calendrical variant; the Syriac is clear but the intended contrast is ambiguous without further context."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܗܿܝܕ ܥܠ ܐܣܟ̈ܦܬܐ ܐܪܙ ܢܣܝܼܒܘܼܬܗ ܕܒܣ̈ܦܘܬܐ ܕܡܗܝ̈ܡܢܢܐ: ܘܐܝܟܢ ܐܕܐܡܪܐ ܒܝܕ ܪܣܣ ܕܡܗ ܫܘܙܒ ܠܒܘܼܟܪ̈ܐ ܕܥܒܪ̈ܝܐ ܡܼܢ ܡܠܐܟ ܡܘܬܐ: ܗܿܟܢܐ ܐܦ ܪܣܣ ܕܡܗ ܕܝܫܘܿܥ ܦܨܝܼ ܠܥܡܐ ܡܼܢ ܚܛܝܼܬܐ ܘܡܘܬܐ ܘܣܛܢܐ܀ ܦܨܚܐ ܡܿܫܡܗ ܠܐܡܪܐ ܡܛ݀ܠ ܚܕܘܿܬܐ ܘܦܨܝܼܚܘܼܬܐ ܕܡܼܢܫܠܝ ܒܕܡܘܼܬ ܐܣܦܝܪ ܢܘܼܗܪܐ ܕܢܚܼ ܥܠܝܗܘܿܢ: ܘܐܟܙܢܐ ܕܒܐܡܪܝܐ ܚܪܫܐ ܘܠܐ ܡܠܝܼܠܐ ܗܘܼܐ ܦܘܼܪܩܢܐ ܠܝܣܪܗܠܝܐ: ܗܿܟܘܬ ܒܐܡܪܐ ܚܝܐ ܘܡܠܼܬܐ ܕܐܬܒܼܣܪ ܗܘܼܐ ܦܘܼܪܩܢܐ ܠܟܿܠܗ ܥܠܡܐ ܒܿܬܪ ܦܘܼܩܕܢܐ ܕܦܨܚܐ: ܟܬܼܒ ܢܒܝܐ ܥܠ ܩܼܛܠܐ ܕܒܘܼܟܪ̈ܐ ܕܡܨܪ̈ܝܐ ܘܦܪܥܘܿܢ ܡܼܢ ܒܘܼܠܗܝܗ ܐܦܼܩ ܠܟܿܠܗ ܥܡܐ: ܘܬܒܪܟܘܢܼ ܐܦ ܠܝܼ ܗ̄ ܬܨܠܘܢܿ ܐܦ ܥܠܝ܀ ܘܫܼܩܠ ܠܝܫܗܘܢܿ ܟܕ ܠܐ ܚܡܝܼܥ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܗܝܡܼܢܘ ܕܒܗܿܘ ܠܠܝܐ ܢ݀ܦܩܝܼܢ܆ ܠܐ ܥܒܼܕܘ ܙܘ̈ܕܐ: ܐܠܐ ܫܩܼܠܘ ܠܝܫܐ ܟܕ ܠܐ ܠܝܼܫ: ܡܛ݀ܠ ܦܘܼܪܩܢܐ ܕܦܨܚܐ: ܬܘܼܒ ܡܛ݀ܠ ܕܒܣܘܼܪܗܒܐ ܡܦܩܝܼܢ ܗܼܘܘ ܠܗܘܿܢ ܡܨܪ̈ܝܐ: ܠܐ ܕܝܢ ܚܡܼܥ܆ ܡܛ݀ܠ ܦܨܚܐ܆ ܒܗ݀ܝ ܕܡܼܢ ܫܒܥܐ ܝܘܡ̈ܬܐ ܕܦܨܚܐ: ܚܕ ܝܘܡܐ ܒܠܚܘܕ ܐܙܼܠ܀ ܩܪܝܼܪܗܘܿܢ ܨܪܝܼܪ ܒܫܘܫܦ̈ܝܗܘܿܢ ܗ̄ ܩܪܝܼܪܗܘܢܿ ܩܿܪܐ ܠܦܛܝܼܪܗܘܿܢ܀ ܩܪܝܼܪܗܘܿܢ ܗ̄ ܒܣܕܘܢܐ ܫܩܠܘܼܗܝ ܡܼܢ ܡܐܢܐ ܕܒܗܘܿܢ ܐܝܼܬ̄ܘ ܘܛܥܢܘܼܗܝ ܥܠ ܟܬܦ̈ܬܗܘܿܢ܆ ܠܝܫܗܘܿܢ ܒܪܡܫܐ ܠܝܫܝܼܢ ܗܼܘܘ ܠܗ ܐܝܟ ܥܝܕܐ ܕܐܬܪܐ܇ ܘܒܣܕܘܢܐ ܣܿܝܡܝܼܢ ܠܗ ܥܕܡܐ ܠܨܦܪܐ: ܘܒܨܦܪܐ ܐܦܢ ܠܗ ܗܿܠܝܢ ܫܩܼܠܘ ܟܕ ܟܪܝܼܟ ܘܨܪܝܼܪ ܕܟ݀ܠ ܟܪ ܕܡܿܛܝܢ ܢܐܦܘܿܢܝܗܝ܀ ܘܫܩܼܠܘ ܡܼܢ ܪܥܡܣܝܣ ܠܣܟܘܬ ܗ̄ ܪܥܡܣܝܣ ܠܗܿ ܠܓܫܢ ܕܒܗܿ ܥܿܡܪܝܼܢ ܒܢ̈ܝ ܝܣܪܐܝܠ ܩܿܪܐ܀ ܣܟܘܬ ܡܫܟܢܐ ܕܘܼܟܬܐ ܕܪܚܝܼܩܐ ܡܼܢ ܡܨܪܝܢ ܬܠܬܐ ܦܪ̈ܣܚܐ ܒܗ ܒܐܬܪܐ ܘܟܕ ܢܩܼܫܘ ܒܗܿ ܥܜܡܐ ܡܫܟ̈ܢܝܗܘܢܿ ܐܬܩܼܪܝܬ݀ ܣܟܘܬ܀","english":"Then he entered upon the mystery of the taking of the blood of the paschal lambs, and just as the blood of the lamb saved the firstborn of the Hebrews from the angel of death, so also the blood of the lamb Jesus saved the people from sin and death and Satan. Passover is so named because of the joy and gladness with which it is celebrated, in the manner of a sphere of light that passes over them. And just as by means of a lamb that was mute and without speech salvation came to the Israelites, so by means of a living lamb and the Word that was incarnate salvation came to the whole world. After the command of Passover, the prophet wrote concerning the slaying of the firstborn of the Egyptians, and Pharaoh with his people went out with all his people, and they also blessed me with this prayer over me. And they took their dough while it was not leavened, because they did not believe that on that night they would go out; they did not prepare provisions, but they took the dough while it was not leavened, because of the salvation of Passover. Again, because they were going out in haste from the Egyptians, it did not leaven, because of Passover, during these seven days of Passover, only one day goes. Their dough was bound in their garments; their dough they call their unleavened bread. Their dough they took in kneading-troughs with the vessels that they had, and they carried it on their shoulders. Their dough in the evening they leavened according to the custom of the region, and in the kneading-troughs it was placed until morning, and in the morning they baked it; these they took, bound and tied, so that every one who arrived might eat of it. And they took from Rameses to Succoth; that is, from Rameses to the region in which the children of Israel dwelt, called Succoth. Succoth is a place distant from Egypt three parasangs in that region, and when they camped there, because of the abundance of their tents, it was called Succoth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܗ ܕܝܫܘܿܥ","severity":"info","text":"The blood of the lamb Jesus is presented as a typological parallel to the blood of the paschal lamb that saved the Hebrew firstborn.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܨܚܐ","severity":"info","text":"The term 'Pascha' is etymologized as deriving from joy and gladness (ܚܕܘܿܬܐ ܘܦܨܝܼܚܘܼܬܐ), a common patristic and Syriac exegetical move.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod 12:29–30","severity":"info","text":"The reference to taking unleavened dough and the haste of departure echoes Exodus 12:34–39, where the Israelites leave Egypt with unleavened bread.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܟܘܬ","severity":"info","text":"Succoth is identified as a place three parasangs from Egypt, named for the abundance of tents (ܥܜܡܐ ܡܫܟ̈ܢܝܗܘܿܢ), reflecting a geographical and etymological note common in Syriac commentaries.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܡܪܐ ܚܝܐ ܘܡܠܼܬܐ","severity":"info","text":"The living lamb and the incarnate Word are paralleled with the mute lamb of the Old Testament, a Christological typology linking sacrifice and salvation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܪܝܼܪܗܘܿܢ","severity":"caution","text":"The term 'their dough' (ܩܪܝܼܪܗܘܿܢ) is used interchangeably with 'unleavened bread' (ܦܛܝܼܪܗܘܿܢ), but the text's description of leavening in the evening and baking in the morning introduces ambiguity about the exact process.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text states the dough was leavened in the evening according to custom, yet also emphasizes it was taken unleavened; the sequence of leavening and baking is unclear.","The identity of the speaker in 'they also blessed me with this prayer over me' is ambiguous; it may be a liturgical insertion or a first-person narrative voice."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܣܟܘܬ ܙܟܘܬܐ ܡܬܼܦܫܩܐ: ܕܟܕ ܙܟܼܘ ܥܒܪ̈ܝܐ ܒܚܝܠܐ ܐܠܗܝܐ ܠܡܨܪ̈ܝܐ܀ ܩܼܪܘ ܠܕܘܼܟܬܐ ܣܟܘܬ ܗ̄ ܢܒܘܬ܀ ܒܠܠܝ ܕܚܕ ܒܫܒܐ ܢܦܼܩܘ ܡܼܢ ܡܨܪܝܢ ܫܬܡܐܐ ܐܠܦ̈ܝܐ ܪ̈ܓܠܝܐ ܗ̄ ܠܐܚܝܼ̈ܕܝ ܙܝܢܐ ܘܣܝܦܐ ܩܿܪܐ ܥܕܡܐ ܕܣܠܼܩܘ ܗ̄ ܐܢܫ̈ܐ ܢܘܼܟܪ̈ܝܐ ܕܡܥܪܙܠܝܼܢ ܗܼܘܘ ܒܗܘܿܢ: ܣܠܼܩܘ ܥܡܗܘܿܢ: ܓܝܘܪ̈ܐ ܘܥܡܐ ܡܚܠܛܐ ܘܢܘܼܟܪܝܐ ܕܡܼܢ ܢܡܘܿܣܐ. ܘܐܝܼܬܘܗܝ ܡܼܢ ܥܡ̈ܡܐ ܐܚܪ̈ܢܐ ܕܥܒ̈ܕܐ ܐܝܼܬܝܗܘܿܢ ܗܼܘܘ ܕܡܨܪ̈ܝܐ: ܘܥܡ ܝܣܪ̈ܠܝܐ ܬܘܼܒ ܐܬܼܚܠܛܘ ܒܐܪܥܐ ܕܓܼܫܢ ܟܿܠܡܿܢ ܕܨܿܒܐ ܗܼܘܐ ܕܢܥܪܘܿܩ ܡܼܢ ܡܨܪܝܢ: ܐܫܟܼܚ ܠܟܘܿܢ ܐܬܪܐ ܘܥܪܼܩ ܠܗܘܿܢ ܥܡܗܘܿܢ ܪܥܦܐ ܦܛܝܪܐ ܕܡܬܼܐܦܐ ܒܓܘܼܡܪ̈ܐ ܕܢܘܼܪܐ ܥܠ ܚܼܨܦܐ: ܐܘܿ ܥܠ ܟܐܦܐ: ܗܿܘ ܕܒܬܢܘܼܪܐ ܡܬܼܐܦܐ ܠܚܡܐ ܡܬܼܩܪܐ܀ ܠܐ ܐܫܟܼܚܘ ܠܡܬܼܟܪܟܘܼ ܗ̄ ܘܠܡܒܼܥܐ ܡܕܡ ܕܪܡܝܢ ܒܗܿ ܠܝܫܗܘܿܢ ܥܕܡܐܕܚܿܡܥ܆ ܡܛܠ ܣܘܼܪܗܒ ܡܦܩܬܗܘܿܢ ܡܘܬܒܗܘܿܢ: ܕܝܼܬܒܘ ܗ̄ ܐܪܒܥܡܐܐ ܘܬܠܬܝܢ ܫܢܝܼ̈ܢ ܡܬܼܡܢܐ ܡܢܝܿܢܐ ܗܢܐ ܘܡܬܼܒܝܢ: ܟܕ ܡܼܢ ܡܘܼܠܟܢܐ ܕܠܘܬ ܐܒܪܗܡ ܡܫܪܐ܀ ܬܠܝܼܢ ܫܢ̈ܝܐ ܐܬܼܬܘܣ̈ܦܝ ܥܠ ܐܪܒܥܡܐܐ ܡܛ݀ܠ ܕܢܕܥ ܟܿܠܢܫ ܕܒܟܐܢܘܼܬܐ ܐ݀ܒܕܝܼܢ ܡܨܪ̈ܝܐ ܐܓܪ ܥܠܝܗܘܿܢ ܬܠܬ ܫܢ̈ܝܼܢ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܒܙܒܢܐ ܕܩܼܛܠ ܡܘܫܐ ܠܡܨܪܝܐ: ܗܘܼܐ ܨܒܝܿܢܐ ܕܢܬܦܪܩܘܼܢ܇ ܘܡܛ݀ܠ ܕܠܐ ܩܒܠܘܼܗܝ: ܐܫܬܼܥܒܕܘ ܬܠܬ ܫܢ̈ܝܼܢ ܒܗ ܒܝܘܡܐ ܗܢܐ ܗ̄ ܐܝܬ̄ܘ ܐܪܒܥܣܪ̈ܐ ܒܡܘܪܐ܀ ܢܦܩܼܘ ܟܿܠܗܘܿܢ ܚܝ̈ܠܘܬܐ ܗ̄ ܚܝ̈ܠܘܬܐ ܩܿܪܐ ܠܗܘܢܿ ܐܝܟ ܦܠ̈ܚܐ ܕܡܠܟܐ܀ ܘܠܠܝܐ ܢܛܝܼܪ ܗܼܘܐ ܠܡܪܝܐ ܗ̄ ܕܗܢܐ ܠܡ ܠܠܝܐ ܕܒܗ ܚܪܝܼܦ ܗܼܘܐ ܘܡܥܬܕ ܒܬܪܥܝܼܬܗ ܕܡܪܝܐ ܡܢܼܩܕܡ ܬܪ̈ܡܝܬܗ ܕܥܠܡܐ ܕܒܗ ܢܦܼܩ ܐܢܘܿܢ܀ ܗܿܢܘ ܢܡܘܿܣܗ ܕܦܨܚܐ ܗ̄ ܬܚܘܼܡܗ ܘܗܿܕܐ ܗܿܝ ܡܚܘܝܿܢܘܬܗ܀","english":"Others say that the mystery of Sukkoth is interpreted: that when the Hebrews conquered the Egyptians by divine power, they called the place Sukkoth. On the night of the first day of the week, they went out from Egypt, six hundred thousand foot soldiers, besides those bearing arms and swords, until the aged and the foreigners who were armed with iron went up with them: proselytes, a mixed people, and foreigners who were with the Law. And there were with them other nations who were slaves of the Egyptians, and they also mingled with the Israelites in the land of Goshen. Whoever wished to flee from Egypt found a place and fled with them, even the unleavened bread baked on coals of fire on a potsherd or on a stone, which is baked in the oven and called bread. They were not able to tarry and seek anything that was left behind, until it leavened, because of the haste of their departure and their settlement: they sat for four hundred and thirty years, being nourished and increased, while with the covenant of Abraham they began. Thirty years were added to the four hundred, because everything that was done in Egypt by way of affliction was inflicted upon them for three hours. Others say that at the time when Moses killed the Egyptian, it was a sign that they would be redeemed, and because they did not accept it, they were enslaved for three hours on that same day, that is, the fourteenth of Nisan. All the troops went out—he calls the troops \"servants of the king.\" And the night was kept for the Lord, that is, this night, on which he was sharp and prepared in the thought of the Lord, prearranging the foundations of the world, on which he went out from Ur. This is the law of Passover: its boundary and this is its demonstration.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܟܘܬ","severity":"info","text":"Sukkoth (ܣܟܘܬ) is the second station of the Exodus itinerary (Exod 12:37). Bar Salibi reports an interpretation linking the name to victory (ܙܟܘܬܐ), reflecting a popular etymology.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܒܥܡܐܐ ܘܬܠܬܝܢ ܫܢ̈ܝܼ̈ܢ","severity":"info","text":"The 430 years in Egypt (Exod 12:40–41) are here said to include 30 added years of affliction, a tradition also found in the Targumim and later Syriac exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܝܘܪ̈ܐ","severity":"info","text":"The term ܓܝܘܪ̈ܐ (proselytes) reflects a post-biblical Jewish and Christian category; its use here suggests the mixed multitude of Exod 12:38 is understood as converts or God-fearers.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܐܪܒܥܣܪ̈ܐ ܒܢܘܪܐ","severity":"info","text":"The 14th of Nisan is identified as the day of the three-hour enslavement, linking the Passover preparation to a tradition about Moses killing the Egyptian (Exod 2:12–15).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܠܝܐ ܕܒܗ ܚܪܝܼܦ ܗܼܘܐ","severity":"info","text":"The 'sharp night' prepared in the Lord's thought prearranging the foundations of the world echoes a cosmological motif found in Ephrem's Hymns on the Nativity, where the night of the Exodus prefigures creation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܠܝܼܢ ܫܢ̈ܝܐ ܐܬܼܬܘܣ̈ܦܝ","severity":"caution","text":"The addition of 30 years to the 400 is textually uncertain; the Syriac reads 'thirty years were added' but the preceding number is given as 430, creating a numerical inconsistency.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'others' (ܐܚܪ̈ܢܐ) who offer interpretations is not specified; they may be earlier Jewish or Christian exegetes.","The phrase 'the night was kept for the Lord' is ambiguous: it may mean the night was reserved for divine service or that it was observed as a festival.","The reference to 'Ur' (ܐܢܘܿܢ) is unclear; it could be Ur of the Chaldees (Abraham's origin) or a symbolic name for the place of the Exodus."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ܘܒܗܿܠܝܢ ܛܘܼܟܣ̈ܐ ܡܫܬܼܡܠܐ܀ ܓܪܡܐ ܠܐ ܬܬܒܪܘܢܼ ܒܗ ܗ̄ ܡܛܠ ܕܠܡܪܢ ܨܿܐܪ ܗܼܘܐ ܗܿܘ ܕܠܐ ܡܿܛܠܐ ܢܟܝܿܢܐ ܠܓܪ̈ܡܘܗܝ܆ ܘܟܿܠ ܒܪ ܢܘܼܟܪ̈ܝܐ ܠܐ ܢܐܟܘܠ ܡܢܗ ܗ̄ ܗܿܢܘܿܢ ܕܢܘܼܟܪܝܝܢ ܡܼܢ ܓܢܣܐ ܐܒܪܗܡܝܐ ܘܕܚܝܼܩܝܼܢ ܡܼܢ ܢܡܘ̈ܣܐ ܐ̈ܠܗܝܐ ܘܢܗܘܐ ܐܝܟ ܒܘܟ̈ܢܐ ܕܐܪܥܐ ܗ̄ ܒܘܼܟ̈ܢܐ ܩܿܪܐ ܠܡܪܝܐ ܘܠܗܿܢܘܿܢ ܕܩܕܝܼܡܝܼܢ: ܘܐܝܬܝܗܘܿܢ ܡܪ̈ܐ ܕܐܪܥܐ܀ ܩܕܝܼܫ ܠܝܼ ܟܿܠ ܕܟܪܐ ܕܦܿܬܚ ܟܿܠ ܪ̈ܚܡܐ ܗ̄ ܪ̈ܚܡܐ ܬܢܢ ܠܡܪܒܥܐ ܩܿܪܐ ܦܪܘܿܫ ܠܝܼ ܟܿܠ ܒܘܼܟܪܐ ܕܟܪܐ ܕܡܦܩ ܡܪܒܥܐ ܚܼܕܬܐ: ܡܼܢ ܟ݀ܠܗܘܿܢ ܥܒܪ̈ܝܐ ܩܿܪܐ ܠܗ ܓܝܪ ܠܡܪܒܥܐ: ܪ̈ܚܡܐ ܐܟܡܿܢ ܕܒܪ̈ܚܡܐ ܘܛܝܒܘܼܬܐ ܕܐܠܗܐ ܥܒܝܼܕ ܡܪܒܥܐ: ܡܒܘܼܥܐ ܠ̈ܝܠܕܐ ܪ̈ܚܝܼܡܐ: ܕܒܥܝܼܪܐ ܒܐܡܪܐ ܬܦܪܩܝܼܘܗܝ: ܐܢ ܠܐ ܝܿܗܒ ܐܢܬ ܦܘܼܪܫܢܐ ܚܠܦ ܒܘܼܟܪ̈ܝܟ ܐܢ ܕܒܥܝܼܪܐ ܘܐܢ ܕܒܪܢܫܐ ܡܿܝܬܐ ܐܢܼܐ ܥܠܝܗܘܿܢ ܡܣܡ ܒܪܝܫܐ ܘܩܿܛܠ ܐܢܼܐ ܠܗܘܿܢ ܐܝܟ ܗ݀ܝ ܕܐܢܬ ܐܝܼܬܝܟ ܥܠܼܬܐ ܕܩܛ̈ܠܝܗܘܿܢ ܗ݀ܝ ܕܒܥܝܼܪܐ ܛܡܐܬܐ ܗܿܠܝܢ ܐܟܿܠܝܼܢ ܗܼܘܘ ܡܢܗܘܿܢ ܘܦܿܠܚܝܼܢ ܒܗܝܢ ܘܠܕܒܼܚܐ ܠܐ ܡܩܪܒܼܢ ܗܼܘܘ ܠܗܝܢ܀ ܕܝܼܠܗ ܓܝܪ ܥܒܼܕ ܐܢܘܿܢ ܐܠܗܐ ܠܒܘܼܟܪ̈ܐ ܕܥܠ ܡܛܠܬܗܘܿܢ ܩܼܛܠ ܠܒܘܼܟܪ̈ܐ ܕܡܨܪܝܢ: ܟܕ ܐܦܼܩ ܐܢܘܿܢ: ܘܠܒܘܼܟܪ̈ܐ ܕܡܨܪܝܢ: ܟܕ ܐܦܼܩ ܐܢܘܿܢ: ܘܠܒܘܼܟܪ̈ܐ ܕܝܠܗܘܿܢ ܫܘܙܒ܀ ܗ݀ܝ ܕܦܩܼܕ ܕܢܬܦܪܩܘܢܼ ܗ̄ ܒܦܪ̈ܚܬܐ ܕܡܬܼܩܪ̈ܒܢ ܩܘܼܪ̈ܒܢܐ ܠܐܠܗܐ ܘܒܥܝܼܪܐ ܕܝܿܠܕܐ ܗܼܘܬ݀ ܡܼܢ ܐܝܠܝܢ ܕܠܐ ܣ̈ܠܩܢ ܠܩܘܼܪܒܢܐ ܐܝܟ ܚܡܝܪܐ ܘܣܘܼܣܝܐ ܒܐܡܪܐ ܡܬܼܦܪܩܝܼܢ ܗܼܘܘ ܘܗܿܘ ܕܠܐ ܒܿܥܐ ܗܼܘܐ ܕܢܦܪܘܩ ܢܩܛܠܝܼܘܗܝ ܡܼܢ ܟܕ ܐܬܦܩܼܕܘ ܕܢܫܬܕܘܿܢ ܥܘܼ̈ܠܐ ܒܢܗܪܐ܆ ܥܕܡܐ ܠܡܦܩܬܐ܀","english":"...and these ordinances are fulfilled. For you shall not break bones in it, because that would be a defect which is not fitting, and the sinews are not to be broken from its bones; and no firstborn male is to eat from it, that is, the firstborn of the Abrahamic race and the sanctified from the divine laws, and it is like the first fruits of the land; he calls the first fruits the Lord and those of the ancients; and they are lords of the land. Holy to me is every male that opens every womb; he calls the womb the spring of increase; distinguish for me every firstborn male that comes forth from a new spring; from all the Hebrews he calls it the spring, for the spring is the womb, and by the mercy and grace of God the spring is made; the source of beloved children; that which is born of cattle you shall redeem; if you do not give a substitute for your firstborn, whether of cattle or of the head, if it dies, you shall place a head upon them and kill them, as if you yourself were the cause of their deaths, that which is born of cattle is unclean; these they used to eat from them and work with them, and they did not offer them for sacrifice. For God himself made the firstborn, on account of whom he killed the firstborn of Egypt, when he brought them out; and the firstborn of Egypt, when he brought them out; and he saved his own firstborn. This which he commanded, that they be redeemed by the young of the sacrifices that are offered as offerings to God, and the cattle that gave birth was with those that did not ascend to the altar, like asses and horses; by the lamb they were redeemed, and he who did not wish to redeem would kill them, and when they were commanded to cast down the unjust in the light, until the exodus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܘܼܟܪ̈ܐ","severity":"info","text":"The Syriac term bukrē (firstborn) carries a dual sense: the firstborn of humans and of animals, and is central to the commentary's typological reading of the Exodus narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 13:2","severity":"info","text":"The command to redeem firstborn cattle echoes Exodus 13:2, where the firstborn of animals are to be sacrificed or redeemed, a law Bar Salibi applies to the Abrahamic race.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sukkoth","severity":"info","text":"The reference to Sukkoth (the place of booths) connects to the Exodus itinerary; Bar Salibi interprets it as a site of divine victory, aligning with Jewish and Christian exegetical traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from legal prescription to narrative explanation, linking the redemption of firstborn to the killing of Egyptian firstborn during the Exodus, a typological move.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"firstborn of Egypt","severity":"info","text":"Bar Salibi's interpretation that God killed the Egyptian firstborn to save Israelite firstborn reflects a later Syriac theological reading, not found in the biblical text itself.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna or unclear phrase at 'ܘܒܗܿܠܝܢ ܛܘܼܟܣ̈ܐ ܡܫܬܼܡܠܐ' (and these ordinances are fulfilled), which may refer to preceding legal material or to the narrative of Sukkoth. The reading taken is that it concludes the previous section on Sukkoth.","The phrase 'ܕܒܥܝܼܪܐ ܒܐܡܪܐ ܬܦܪܩܝܼܘܗܝ' (that which is born of cattle you shall redeem) is ambiguous: it could mean redemption by a lamb or by a substitute; the translation opts for 'by the lamb' based on context."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܬܡܢܝܼܢ ܫܢ̈ܝܼܢ ܐܝܼܬ ܗܼܘܐ ܘܠܘ ܟܿܠܗ ܗܿܘ ܛܘܪܐ ܐܫܬܕܝܼܘ ܕܟܪ̈ܐ ܒܡ̈ܝܐ: ܐܠܐ ܙܒܢܐ ܙܥܘܪܐ ܗܼܐܘ ܦܘܼܪܩܢܐ ܗܢܐ ܘܦܘܼܩܕܢܐ܆ ܒܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ ܒܛܠ܇ ܡܛܠ ܕܢܣܓܐ ܥܡܐ܇ ܫܘܼܥܒܕܐ ܕܝܢ ܠܐ ܐܬܒܼܛܠ: ܐܝܟܢܐ ܕܬܣܼܓܐ ܒܥܠܕܒܒܘܼܬܐ܆ ܘܟܕ ܐ݀ܬܐ ܗܿܘ ܕܡܿܦܩ: ܢܣܬܪܗܒܘܢܼ ܠܡܦܩܢܐ܀ ܗ݀ܝ ܓܝܪ ܕܢܬܩܛܠܘܢܼ ܥ̈ܘܼܠܐ ܦܐܪܐ ܗܿ ܕܚܪܐܘܬܐ ܕܦܪܥܘܿܢ ܘܡܨܪ̈ܝܐ ܘܫ̈ܐܕܐ: ܘܠܘ ܕܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ܇ ܒܐܝܼܕܐ ܬܩܝܼܦܬܐ ܐ݀ܦܩܟ ܗ̄ ܐܝܼܕܐ ܒܟܿܠ ܕܘܼܟ ܠܡܥܒܕܢܘܼܬܐ ܘܣܥܘܪܘܬܐ ܩܿܪܐ: ܘܕܪܥܐ ܠܚܝܠܬܢܘܼܬܐ܀ ܘܟܕ ܫܕܪ ܦܪܥܘܿܢ ܠܥܡܐ: ܠܐ ܐܘܒܠ ܐܢܘܿܢ ܐܠܗܐ ܗ̄ ܥܠܬܢܐܝܬ ܣܝܼܡܐ ܐܝܟ ܥܝܕܐ ܕܟܬܒܐ ܗܿܝ ܕܠܐ ܫܕܪ ܐܢܘܿܢ ܒܐܪܥ ܕܦܠ̈ܫܬܝܐ܆ ܕܠܡܐ ܢܕܚܠܘܼܢ ܡܼܢ ܩܪܒܐ ܘܢܗܦܟܘܢܼ ܠܡܨܪܝܢ܆ ܐܠܐ ܡܛ݀ܠ ܕܐܣܝܪ̈ܢ ܗܼ̈ܘܝ ܬܪ̈ܥܝܬܗܘܢܿ ܒܦܘܼܠܚܢ ܦܬܟܪ̈ܐ ܘܒܥܝ̈ܕܐ ܕܡܨܪ̈ܝܐ: ܐܢ ܩܠܝܼܠܐܝܬ ܥܠܼܘ ܗܼܘܘ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ ܡܬܓܪܦܝܼܢ ܗܼܘܘ ܠܘܬ ܛܥܝܘܼܬܐ ܡܨܪܝܬܐ ܘܗܿܘܝܢ ܗܼܘܘ ܢܘܼܟܪ̈ܝܐ ܠܐܠܗܐ ܘܡܬܼ̇ܙܝܐ ܗܼܘܬ݀ ܡܦܩܬܗܘܿܢ ܣܪܝܼܩܬܐ: ܥܠ ܗܿܝ ܐܘܒܠ ܐܢܘܿܢ ܒܐܘܪܚܐ ܪܚܝܼܩܬܐ ܕܒܝܕ ܢܘܼܦܩܐ ܕܒܢܓܝܼܪܘܬ ܙܒܢܐ ܘܬܕܡܪ̈ܬܐ ܕܗܿܘܝܢ ܘܝܼܗܝܼܒܘܼܬ ܢܡܘܿܣܐ ܢܬܐܣܪܘܢܼ ܒܚܘܼܒܐ ܕܐܠܗܐ܀ ܡܬܼܕܟܪܘ ܡܬܼܕܟܪ ܠܟܘܿܢ ܐܠܗܐ: ܐܣܼܩ ܡܘܫܐ ܠܓܪ̈ܡܘܗܝ ܕܝܘܣܦ ܚܕܐ ܠܬܚܘܝܼܬܐ ܕܗܝܡܢܘܼܬܗ ܕܟܐܢܐ ܕܐܡܼܪ ܕܡܬܼܕܟܪܘܼ܀ ܕܒ̄܆ ܠܟܘܼܐܪܐ ܕܥܡܐ ܕܐܝܟܢ ܡܝܼܬܐ ܡܣܼܬܪܗܒ ܕܢܥܘܿܠ ܠܐܪܥܐ ܘܛ݀ܒܬܐ ܚܫܒ ܠܗܿ ܘܚܝ̈ܝܐ ܠܐ ܨ݀ܒܝܢ ܕܢܥܠܘܢܼ ܠܗܿ܀ ܡܙܝܢܝܼܢ ܣܠܼܩܘ ܗܼܘܘ ܡܛܝܒܝܼܢ ܐ݀ܡܪ ܐܘܿ ܟܒܪ ܙܝܢܐ ܡܕܡ ܛܥܝܼܢܝܼܢ ܗܼܘܘ ܡܛ݀ܠ ܕܚܠܼܬܐ ܕܡܨܪ̈ܝܐ ܘܕܟܢܥ̈ܢܝܐ ܕܥܿܐܠܝܼܢ ܗܼܘܘ ܠܘܬܗܘܢܿ܀","english":"...the sacrifices were few, and that was the redemption and the commandment. By the vanity of God it was vain, because the people were numerous; but the servitude was not abolished, so that enmity might increase, and when the one who was to depart came, they hastened to depart. For this is what the wicked ones killed: the fruit of the freedom of Pharaoh and the Egyptians and the demons, and not the divine vanity; with a strong hand he brought forth the hand in every place to do servitude and to call it deeds, and the arm to strength. And when Pharaoh sent the people, God did not bring them by a direct route, as is the custom of the Scripture, which did not send them by the land of the Philistines, lest they fear battle and turn back to Egypt, but because their minds were bound by the worship of idols and the customs of the Egyptians; if they had entered lightly into the land of the kingdom, they would have been drawn towards Egyptian error and would have become strangers to God, and their departure would have been in vain. For this reason he brought them by a long route, so that through the opportunity of the sacrifice of the sojourn and the wonders that occurred and the giving of the law, they would be bound by the love of God. Remember, remember for you, God: Moses brought up one of Joseph's bones for the demonstration of the faith of the priest who said, \"Remember.\" For the people, like the dead, hasten to enter the land and consider it good, and do not desire that life enter it. They went up armed and prepared; he says, \"Or perhaps they were wandering in error because of the fear of the Egyptians and the priests who entered among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ","severity":"info","text":"The phrase 'by the vanity of God it was vain' is paradoxical: it contrasts human idolatry (vanity) with divine action, asserting that God's intervention nullified the Egyptians' vain worship.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܩܢܐ","severity":"info","text":"The term 'purqānā' (redemption) is a key Syriac theological term, often denoting salvation or deliverance, here linked to the sacrificial system and divine commandment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses brought up one of Joseph's bones","severity":"info","text":"This alludes to the tradition (cf. Gen 50:25-26, Exod 13:19) that Moses carried Joseph's bones out of Egypt, a motif of faith and remembrance not in the biblical text but in later Jewish and Christian lore.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"land of the Philistines","severity":"info","text":"The reference to avoiding the Philistine route echoes Exod 13:17, where God leads Israel by a longer way to prevent fear and backsliding; Bar Salibi adds a moral-psychological gloss about idolatry.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Remember, remember for you, God","severity":"info","text":"This repeated imperative marks a rhetorical shift, introducing an exemplum (Joseph's bones) that reinforces the theme of faithful memory versus haste and error.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܟܐܢܐ","severity":"caution","text":"The term 'kāhēnā' (priest) is ambiguous: it may refer to a Jewish priest (e.g., Joseph's role) or to Egyptian priests; the context suggests the latter, as the people are drawn to Egyptian error.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the priest who said Remember' is unclear: possibly Joseph as a priestly figure, or an Egyptian priest; the text does not resolve this.","The phrase 'they went up armed and prepared' could refer to the Israelites or to hostile forces; the commentary's logic favors the Israelites, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܒܐܝܼܡܡܐ ܒܥܢܢܐ ܗ̄ ܥܡܘܼܕܐ ܕܥܢ̈ܢܐ ܗܿܠܝܢ ܡܛܠܬܐ ܕܥܢܢܐ ܩܿܪܐ ܕܙܩܝܼܦ ܗܼܘܐ ܠܬܚܬ ܡܢܗܿ ܐܣܛܘܢܐ ܚܕ ܕܥܢܢܐ ܕܝܼܠܗ ܩܿܪܐ ܗܼܘܐ ܥܡܘܕܐ: ܘܗܘܼ ܗܢܐ ܒܠܠܝܐ ܡܿܢܗܪ ܗܼܘܐ ܠܗܘܢܿ: ܘܡܢܗ ܡܿܡܠܠ ܗܼܘܐ ܐܠܗܐ ܥܡ ܡܘܫܐ܇ ܐܝܟ ܕܡܼܢ ܛܣ̈ܐ ܕܕܗܒܐ܆ ܘܥܢܢܐ ܦܪܝܼܣܐ ܗܼܘܬ܇ ܥܠܝܗܘܿܢ ܒܐܝܼܡܡܐ ܐܝܟ ܡܛܠܬܐ ܘܢܘܼܗܪܗ ܕܥܡܘܼܕܐ ܠܘ ܟܝܿܢܝܐ ܗܼܘܐ. ܐܠܐ ܕܛܝܒܘܼܬܐ ܕܥܿܒܕܐ ܗܼܘܐ ܠܗ ܠܐܐܪ ܫܒܝܼܚܐ܀ ܐܣܬܼܢܩܘ ܥܠ ܥܢܢܐ ܒܐܝܼܡܡܐ ܕܠܐ ܢܣܼܬܝܛܘܢܼ ܒܚܘܼܡܐ܇ ܡܛܠ ܕܥܬܝܼܕܝܼܢ ܗܼܘܘ ܕܢܗܠܟܘܢܼ ܒܡܕܒܪܐ ܡܼܢ ܕܘܼܟ ܠܕܘܼܟ: ܘܩܢܝܿܢܐ ܠܝܬ ܗܼܘܐ ܠܗܘܢܿ ܠܪܟܘܒܐ ܘܠܐ ܡܫܟܢܐ ܥܕܟܝܼܠ܀ ܢܘܼܪܐ ܕܝܢ ܒܠܠܝܐ ܕܢܬܢܗܪܘܢܼ ܣܢܝܼܩܝܼܢ ܗܼܘܘ ܓܝܪ ܒܠܠܝܐ ܥܠܗܕܐ ܗ̄ ܥܠ ܥܡܘܼܕܐ ܕܢܢܗܪ ܚܠܦ ܫܪܓܐ ܥܠ ܕܠܝܬ ܗܼܘܐ ܫܪܓܐ: ܐܣܬܼܢܩܘ ܕܥܡܘܼܕܐ: ܐܝܟܢܐ ܕܢܬܦܨܘܿܢ ܡܼܢ ܚܝܘ̈ܬܐ ܒܝܼܫ̈ܬܐ ܘܠܣܛ̈ܝܐ܀ ܠܡܼܐܙܠ ܒܐܝܼܡܡܐ ܘܒܠܠܝܐ ܗ̄ ܕܐܦܢ ܒܿܥܝܢ ܕܢܗܠܟܘܢܼ ܒܠܠܝܐ ܠܐ ܡܬܼܥܘܟܝܼܢ ܒܡܕܡ ܡܛܜܠ ܢܘܼܗܪܐ ܕܥܡܘܼܕܐ: ܢܫܪܘܿܢ ܥܠ ܦܘܼܡܗܿ ܕܚܐܪܝܼܬܐ ܗ̄ ܥܠ ܠܫܢܗ ܕܝܡܐ܆ ܚܐܪܝܼܬܐ ܩܼܪܝܗܝ ܥܠ ܕܡܬܼܚܪܬ ܘܡܬܼܐܟܠ ܡܼܢ ܝܡܐ܀ ܥܠ ܦܘܼܡܗ ܢܫܪܘܿܢ ܗ̄ ܥܠ ܣܦܬܐ ܕܡܐ ܕܡܠܐ ܝܡܐ ܠܐ ܢܓܫܘܿܦ ܒܗܘܿܢ܀ ܚܐܪܝܼܬܐ ܩܿܪܐ ܠܫܛܚܐ ܕܡܝ̈ܐ܀ ܒܝܬ ܡܓܕܘܠ ܕܘܼܟܬܐ ܕܗܿܟܢ ܡܬܼܩܪܝܐ ܠܘܼܩܒܠ ܝܡܐ܀ ܩܕܡ ܒܥܠܨܘܢ ܗ̄ ܐܘܿ ܠܡܓܕܠܐ ܡܕܡ ܩܿܪܐ ܗܿܟܢ܇ ܒܥܠܨܘܿܢ ܩܿܪܐ ܠܕܘܼܟܬܐ ܕܒܗܿ ܘܠܩܘܼܒܠܗܿ ܐܬܬܪܥ ܝܡܐ ܕܣܘܿܦ܀","english":"In the daytime, the pillar of cloud led them, because the cloud was called a pillar, for it was set up beneath the firmament, one of the clouds which is called a pillar. And it was this that guided them by night. And from it God spoke with Moses, as from the golden cherubim. And the cloud was spread out over them by day like a canopy, and the light of the pillar was not natural, but it was the grace that was made for the glorious people. They rested over the cloud by day so that they would not be scorched by the heat, because they were destined to travel through the wilderness from place to place. And they had no wagons for riding, nor were they able to do so yet. As for the fire by night, by which they were guided, it was necessary for them by night, because of the pillar that guided them in place of a lamp, since there was no lamp. They rested because of the pillar, so that they might be saved from wild beasts and robbers. To go by day and by night, even if they wished to travel by night, they would not be hindered by anything because of the light of the pillar. And they encamped at the mouth of the desert, that is, at the shore of the sea. They called it \"desert\" because it is barren and consumed by the sea. At its mouth they encamped, that is, at the edge of the water, so that the sea would not overflow upon them. They called the surface of the water \"desert.\" Between Migdol, a place that is so called opposite the sea, before Baal-Zephon, or a tower of some kind so called. Baal-Zephon is the name of the place where and opposite which the Red Sea opened.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܡܘܼܕܐ ܕܥܢ̈ܢܐ","severity":"info","text":"The phrase 'pillar of cloud' (ʿammūdā d-ʿanānē) is a standard Syriac rendering of the biblical 'pillar of cloud' (Exod 13:21–22). Bar Salibi here distinguishes the cloud as a guiding pillar from the natural cloud, emphasizing its miraculous character.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod 13:21–22; 14:19–20, 24","severity":"info","text":"The commentary draws on the Exodus narrative of the pillar of cloud by day and fire by night (Exod 13:21–22), the divine speech from the cloud (Exod 14:19–20), and the encampment at the sea (Exod 14:2, 9). The mention of Baal-Zephon and Migdol reflects Exod 14:2, 9.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܐܪܝܼܬܐ","severity":"info","text":"Bar Salibi glosses 'desert' (ḥārīṯā) as a place barren and consumed by the sea, and also as the surface of the water. This reflects a Syriac exegetical tradition that identifies the 'desert' of the crossing with the sea's edge or a coastal plain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܠܨܘܢ","severity":"info","text":"Baal-Zephon (Baʿl-Ṣephōn) is a place name from Exod 14:2, 9. Bar Salibi explains it as a tower or a location opposite which the Red Sea opened, consistent with Syriac and Jewish exegetical traditions identifying it as a landmark near the crossing.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a continuous narrative commentary on Exodus 13–14. Bar Salibi moves sequentially through the biblical events: the pillar of cloud, the divine speech, the encampment, and the geographical markers (Migdol, Baal-Zephon).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܒܐܝܼܡܡܐ, ܥܢ̈ܥܐ, ܡܛܠܬܐ) that may reflect scribal errors or dialectal forms. The translation follows the most plausible reconstruction based on context and parallel passages."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ܘܐܡܼܪ ܦܪܥܘܿܢ ܢܘܼܟܪܝܝܢ ܐܢܘܿܢ ܒܐܪܥܐ ܗ̄ ܠܐ ܡܦܣܝܼܢ ܒܐܘܪܚܐ ܕܐܪܥܐ܆ ܘܠܐ ܦ݀ܠܚܝܼܢ ܒܡܪܕܝܬܐ ܕܐܪܥܐ ܘܦܓܕ ܩܪ̈ܘܟܘܗܝ ܗ̄ ܩܪܘܟܐ ܗܿܘ ܕܡܬܼܕܒܪ ܡܼܢ ܬܪܝܢ ܪ̈ܟܫܐ ܕܡܬܟܕܢܝܼܢ: ܘܐܝܬ ܥܠܘܗܝ ܠܩܛܝܩܝܢ ܡܕܡ ܠܡܘܬܒܐ ܘܕܒܪ ܡܪ̈ܟܒܬܐ ܗ̄ ܡܪܟܒܬܐ ܩܿܪܐ ܠܩܝ̈ܣܐ ܕܥܒܝܼܕܝܼܢ ܠܗ ܓܝ̈ܓܠܐ ܘܢ݀ܓܕܝܢ ܠܗ ܐܪܒܥܐ ܣܘܣ̈ܘܢ ܘܥܒܝܼܕܐ ܒܗ ܐܝܟ ܩܒܘܬܐ ܘܥܪܣܐ ܡܕܡ ܘܗܢܝܘܟܐ ܝܬܝܼܒ ܗܼܘܐ ܥܠ ܬܫܘܝܼܬܗ ܒܓܘܗܿ: ܘܥܒܝܼܕܐ ܠܥܠ ܡܼܢ ܪܝܫܗ ܐܝܟ ܩܒܘܬܐ ܡܕܡ: ܘܗܼܘ ܠܐ ܚܿܘܐ ܠܐܢܫ ܘܐܦܠܐ ܐܢܫ ܚܿܘܐ ܠܗ ܡܼܢ ܓܘܗܿ ܘܝ݀ܬܒܝܼܢ ܒܗܿ ܓܒܪ̈ܐ ܘܚܦ̈ܝܼܛܐ ܡܼܢ ܗܿܢܘܿܢ ܐܪܒܥܐ ܪ̈ܟܫܐ܀ ܗ݀ܝܕܝܢ ܕܓܒ̈ܝܢ: ܥܠ ܪ̈ܟܫܐ ܕܢ݀ܓܕܝܼܢ ܠܗܿ ܐ݀ܡܪ: ܕܟܐܡܬ ܛܘܼܠܝܼܩܝܼܢ ܒܐܘܡܢܘܼܬܐ ܕܩܪܝܐ ܘܩܪܒ ܦܪܥܘܿܢ ܗ̄ ܡܼܛܐ ܠܩܪܝܼܒܘܼܬܗܘܿܢ܆ ܟܕ ܥܒܪ̈ܝܐ ܢ݀ܩܫܝܼܢ ܠܗܘܿܢ ܡܫܟ̈ܢܐ ܚܕܪ̈ܝ ܝܡܐ܀ ܘܫܩܼܠ ܥܡܘܼܕܐ ܕܥܢܢܐ ܗ̄ ܒܝܬ ܡܨܪ̈ܝܐ ܠܝܼܣܪ̈ܠܝܐ܆ ܩܼܡ ܥܡܘܼܕܐ ܟܕ ܓܒܗܿ ܕܠܘܼܩܒܠ ܡܨܪ̈ܝܐ ܚܫܘܼܟ ܗܼܘܐ ܘܓܒܐ ܕܠܐܦܝ̈ ܥܒܪ̈ܝܐ ܡܢܗܪ ܗܼܘܐ: ܘܕܡܝܐ ܗܼܘܬ݀ ܗܕܐ ܥܢܢܐ ܠܡܚܙܝܼܬܐ ܕܢܚܫܐ ܕܡܼܢ ܩܕܡܝܗܿ ܢܗܝܼܪܐ: ܘܡܼܢ ܒܣܬܪܗܿ ܚܫܘܼܟܐ: ܠܡܢܐ ܡܿܨܠܐ ܐܢܬ ܩܕܡܝ ܗ̄ ܩܒܿܠܬܗܿ ܠܨܠܘܿܬܟ ܡܼܢ ܟܕܘ ܝܗܒܿܬܟ ܐܠܗܐ ܩܒܿܠܬܗܿ ܠܨܠܘܿܬܟ ܡܼܢ ܟܕܘ ܘܝܗܒܿܬܟ ܐܠܗܐ ܠܦܪܥܘܿܢ: ܘܥܕܟܝܼܠ ܪܡܿܐܼ ܐܢܬ ܒܕܚܠܼܬܐ ܕܡܢܗ: ܩܘܼܡ ܐܪܡܝܗܝ ܒܝܡܐ ܘܠܚܝܠܗ: ܕܥ ܕܥܡܐ ܬܩܝܼܦ ܚܝܠܐ ܕܐܠܗܐ܀ ܒܪܘܼܚܐ ܕܫܘܒܐ ܗ̄ ܬܝܡܢܝܬܐ: ܗܕܐ ܓܝܪ ܣܿܓܝ ܚܡܝܼܡܐ: ܡܛ݀ ܕܚܡܝܼܡܘܼܬܐ ܒܬܝܡܢܐ ܐܝܬܝܗܿ܇ ܐܟܡܐ ܕܩܪܝܼܪܘܬܐ ܒܓܪܒܝܐ ܘܗܕܐ ܡܿܢ ܐܝܟܢܐ ܕܒܕܠܩܘܼܠܝܘܼܬܐ ܢܚܘܐ ܚܝܠܗ: ܡܛ݀ ܕܪܘܼܚܐ ܕܫܘܒܐ ܕܐܝܬܝܗܿ ܬܝܡܢܝܬܐ ܫܿܓܫܐ ܝܡ̈ܡܐ ܘܡܥܝܼܪܐ ܓܠ̈ܠܐ܀","english":"And Pharaoh said, \"I will not let them go by the land route, nor will they work the land.\" And he commanded his chariots—that chariot which is driven with two horses yoked together. And upon it there is something like a seat for sitting, and it drives the chariots. He calls the wood from which wheels are made a \"chariot,\" and four horses are yoked to it, and it is made like a kind of chest or bed, and the commander sits on his seat inside it. And above his head something like a chest is made. And he was not seen by anyone, nor did anyone see him from within it, and men and foot-soldiers sit in it with those four horses. Then the chosen ones mounted the horses that were yoked to it. It says that when they were thrown into confusion by the sound of the trumpet, and Pharaoh approached near to them, the Hebrews were drawing their swords around the sea. And the pillar of cloud took the Egyptians from the Israelites. The pillar stood, so that its side opposite the Egyptians was dark, and its side facing the Hebrews was bright. And this cloud was like the vision of a lamp that is bright in front and dark behind, so that you might say, \"How can you, who received your prayer, now give you, O God, who received your prayer, and now give you to Pharaoh? And still you are afraid of him? Rise up and cast him into the sea, and know that the strong arm of God is with you.\" By the south wind, that is, the south wind, for this is very hot, because heat is in the south, just as cold is in the north. And this is how, in the south wind, it shows its power, because the south wind, which is the south wind, stirs up the seas and raises waves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܟܒܬܐ","severity":"info","text":"The Syriac term ܡܪܟܒܬܐ (markabtā) is used here for 'chariot', but the author notes it also refers to the wooden frame with wheels, showing a semantic range from vehicle to its component structure.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܝܡܢܝܬܐ","severity":"info","text":"The south wind (ܬܝܡܢܝܬܐ, taymānīṯā) is described as hot, consistent with classical Syriac geographical knowledge associating south with heat and north with cold.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 14:19-20","severity":"info","text":"The description of the pillar of cloud with one side dark and the other bright echoes Exodus 14:19-20, where the cloud interposes between the Egyptians and Israelites.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from Pharaoh's chariot description to the narrative of the pillar of cloud, then to a rhetorical address and a note on the south wind, showing a composite structure typical of commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'now give you, O God, who received your prayer' is unclear; the Syriac likely contains a rhetorical question or exclamation, but the exact sense is ambiguous due to possible textual corruption.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The rhetorical address to God ('How can you...') is syntactically unclear in the Syriac; it may be a direct quotation or a comment by the author.","The phrase 'the chosen ones mounted the horses' could refer to Egyptian or Israelite forces; the context suggests Egyptians, but the Syriac is ambiguous."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܫܘܪܝܐ ܝܘܢܝܐ ܣܦܪܐ ܒ ܥܡܐ ܓ ܡܨܪ̈ܝܐ ܗܕ ܓ ܘ ܗ ܕ ܘܕ ܐ ܕ ܒ ܕ ܗ ܓ ܒ ܕܐܝܟܢ ܐܬܼܦܠܓ ܝܡܐ. ܡܬܼܚܙܝܐ ܡܼܢ ܐܣܟܡܐ ܕܐܬܘ̈ܬܐ ܣܘܪ̈ܛܢܝܬܐ ܕܡܼܢ ܠܥܠ ܣܼܕܪܢܢ: ܘܕܐܟܢܐ ܥܠܼ ܥܡܐ ܘܕܐܝܟܢܐ ܢܦܼܩ: ܘܐܝܟܢ ܐܬܼܛܒܥܘ ܡܨܪ̈ܝܐ: ܘܥܠ ܝܡܐ ܡܿܢ ܐܬܘܿܬܐ ܕܐܠܦ ܣܡܼܢܢ: ܣܦܪ̈ܘܗܝ ܕܝܢ ܒ̄ ܝܣܪ̈ܠܝ ܓ̄: ܡܨܪ̈ܝܐ ܕ̄ ܝܒܫܐ ܗ̄. ܡܝ̈ܐ ܟܕ ܐܬܦܠܓ ܝܡܐ. ܣܠܼܩܘ ܠܝܒܫܐ ܒܪܘܚܐ ܥܙܝܼܙܬܐ ܕܫܘܒܐ ܐܘܟܝܼܬ ܕܬܝܡܢܐ ܗ̄ ܘܡܬܬܣܝܼܡܐ ܥܠܝܗܘܿܢ ܓ̄ ܡܿܢ ܐܝܬܝܗܘܿܢ: ܝܣܪ̈ܠܝܐ ܡܿܢ ܩܕܡ̈ܝܐ: ܥܠ ܣܦܪ̈ܝ ܝܡܐ ܡܫܟܚ ܐܢܬ ܠܗܘܿܢ ܕܫܿܪܝܢ ܘܕ̄ ܡܨܪ̈ܝܐ ܒܿܬܪܗܘܿܢ ܘܒܐܣܟܡܐ ܡܿܢ ܕܒܝܬ ܟܡܘܫܐ ܐܬܒܩܐ ܟܕ ܦܿܠܓ ܠܝܡܐ ܘܠܡܝܐ ܕܒܗ ܐܘܿܟܝܼܬ ܠܡܢܬܐ ܡܢܗܘܿܢ ܐܦܩ ܠܝܒܫܐ: ܥܕܡܐ ܠܐܝܟܐ ܕܕ̄ ܘܘ̄ ܣܝܼܡܐ: ܘܣܘܪܛܐ ܗܿܘ ܚܘܼܕܪܢܝܐ ܐܣܬܟܠܝܗܝ: ܝܒܫܐ ܗܿܘ ܕܒܝܡܐ ܗܼܘܐ܆ ܕܒܗ ܥܒܼܪ ܝܣܪܐܝܠ: ܐܝܟܐ ܕܓ̄ ܣܝܼܡܐ܇ ܘܡܨܪ̈ܝܐ ܥܠܼܘ ܒܿܬܪܗܘܿܢ ܐܝܟܐ ܕܕ̄ ܣܝܼܡܐ ܘܝܣܪܐܝܠ ܡܿܢ ܢܦܩܼܘ ܠܗܘܿܢ ܡܼܢ ܝܡܐ ܐܘܿܟܝܼܬ ܝܒܫܐ ܗܿܘ ܕܗܼܘܐ ܒܗ ܒܝܡܐ ܠܝܒܫܐ ܟܝܢܝܐ ܕܥܠ ܣܦܪ̈ܘܗܝ: ܐܝܟܐ ܕܓ̄ ܕܬܪܬܝܢ ܣܝܼܡܐ: ܡܨܪ̈ܝܐ ܕܝܢ ܦܫܼܘ ܠܗܘܿܢ ܒܝܒܫܐ ܕܒܝܡܐ: ܟܕ ܐܬܡܼܢܥܬ݀ ܡܦܩܬܐ ܕܝܣܪ̈ܠܝܐ ܠܝܒܫܐ ܟܝܢܝܐ: ܡܼܢ ܝܡܐ: ܡܘܫܐ ܐܝܟ ܦܘܼܩܕܢܐ ܕܐܠܗܐ ܐܪܝܼܡ ܐܝܼܕܗ ܥܠ ܝܡܐ ܗ̄ ܟܕ ܩܿܐܡ ܥܠ ܕܘܼܟܬܐ ܗ݀ܝ ܕܒܗܿ ܢܦܼܩ ܝܣܪܐܝܠ.","english":"The beginning of the second book, on the third people, the Egyptians, this is how and where and in what manner the sea was divided. It is seen with the form of the letters in the Syriac script, how they are arranged above, and how they came upon the people and how they went out, and how the Egyptians were drowned, and upon the sea with the letters of the word \"alaph\" is placed. Its shores, however, for Israel, three; for the Egyptians, four; for the dry land, five. The waters, when the sea was divided, went up onto the dry land by a strong wind, like a wall of timbers, and it was closed over them, three with what they were. The Israelites, with the first ones, upon the shores of the sea, it is found that they were released, and that the Egyptians after them, and with what form of the house of Chemosh it remained when he divided the sea and the waters in it, like a wall, he brought them out onto the dry land, up to the place where D and W are placed. And that Syriac circular letter he understood. That dry land which was in the sea, on which Israel crossed, where G is placed, and the Egyptians came after them where D is placed, and Israel, when they went out from the sea, like the dry land that was in it, onto the dry land of the shore upon its banks, where G of the second is placed. The Egyptians, however, remained on the dry land in the sea, when the exit of the Israelites to the dry land of the shore was narrowed from the sea. Moses, according to the command of God, raised his hand over the sea, while standing on that place from which Israel went out.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܪܝܐ ܝܘܥܝܐ ܣܦܪܐ ܒ","severity":"info","text":"The opening phrase marks the start of the second book of the commentary, corresponding to Exodus.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܟܡܐ ܕܐܬܘ̈ܬܐ ܣܘܪ̈ܛܥܝܬܐ","severity":"info","text":"The phrase 'form of the letters in the Syriac script' indicates that the commentator reads the biblical narrative through the shapes of Syriac letters, a common exegetical device.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܟܡܘܫܐ","severity":"info","text":"The 'house of Chemosh' refers to the Moabite deity; its mention here may reflect a traditional association of Chemosh with the region of the Exodus crossing.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܪܛܐ ܚܘܼܕܪܥܝܐ","severity":"info","text":"The 'Syriac circular letter' likely denotes the letter Semkath (ܣ), whose shape is used symbolically in the commentary to represent the path of the crossing.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓ ܡܥ ܐܝܬܝܗܘܢ","severity":"caution","text":"The phrase 'three with what they were' is obscure; it may refer to three groups or aspects of the Israelites, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܘܫܐ ܐܪܝܡ ܐܝܕܗ","severity":"info","text":"The image of Moses raising his hand over the sea echoes later Syriac liturgical and iconographic traditions of Moses as wonder-worker.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referents of the letters G, D, W, and the numbers three, four, five are not explicitly identified; they likely correspond to points on a diagram or map.","The phrase 'three with what they were' is syntactically unclear; it may indicate three categories or a numerical grouping of the Israelites."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܡܼܢ ܝܡܐ ܘܝܒܫܐ ܕܒܗ: ܘܡ̈ܝܐ ܡܼܢ ܗܿܢܘܿܢ ܕܒܝܒܫܐ ܐܝܬܝܗܘܿܢ ܗܼܘܘ ܕܥܠܝܗܘܿܢ ܐܬܘܬܐ ܕܘ̄ ܣܝܼܡܐ܆ ܕܐܝܟ ܫܘܼܪ̈ܐ ܐܝܬܝܗܘܿܢ ܗܼܘܘ ܠܝܼܣܪܐܝܠ ܡܼܢ ܝܡܐ ܘܝܡܝܼܢܐ: ܘܗܿܢܘܢ ܟܝܢ̈ܝܐ ܕܒܝܡܐ܇ ܘܡܼܢ ܣܡܠܐ ܗܿܢܘܿܢ ܕܒܝܒܫܐ: ܠܗܿܠܝܢ ܗܿܟܝܠ ܐܦܢܝܼ ܐܠܗܐ ܒܡܨܥܝܘܼܬܐ ܕܡܘܫܐ ܕܥܠ ܡܨܪ̈ܝܐ ܕܒܝܒܫܐ ܗܿܘ ܕܒܝܡܐ ܗܼܘܐ ܘܥܠܼܘ ܒܗ ܒ݀ܬܪ ܝܣܪ̈ܠܝܐ ܕܒܗܘܿܢ ܠܗܿܠܝܢ ܛܒܼܥ܀ ܪܘܼܚܐ ܕܝܢ ܕܫܘܒܐ܇ ܡܛܠ ܕܢܐܒܼܫ ܝܡܐ ܘܕܠܐ ܠܐܘܬܐ ܢܥܒܪܘܢܼ ܒܗ ܥܡܐ ܗܼܘܬ܀ ܘܗܘܼܐ ܒܡܛܪܬܐ ܕܨܦܪܐ ܗ̄ ܒܥܕܢܐ ܕܒܗ ܩܿܪܐ ܬܪܢܓܠܐ: ܩܼܪܐ ܡܛܪܬܐ܀ ܐܬܚܙܝܼ ܡܪܝܐ ܗ̄ ܐܬܚܘܝܼ ܚܝܠܗ ܕܐܠܗܐ܆ ܒܝܕ ܥܡܘܼܕܐ ܕܥܢܢܐ ܟܕ ܠܡܨܪ̈ܝܐ ܡܚܫܟ: ܘܠܥܒܪ̈ܝܐ ܡܢܗܪ ܘܠܗܿܢܘܿܢ ܡܘܩܕܐ ܥܢܿܢܐ: ܘܠܗܠܝܢ ܡܛܠܠܐ ܘܡܦܝܓܐ: ܒܿܬܪ ܡܦܩܬܐ ܕܥܒܪ̈ܝܐ ܘܐܬܼܕܠܚܘ ܡܛ݀ܠ ܕܝܼܕܥܘ ܕܠܘ ܢܘܼܗܪܐ ܗܿܘ ܕܟܝܿܢܐ ܨܒܼܘ ܕܢܥܪܩܘܢܼ: ܚܝܠܐ ܓܝܪ ܕܡܪܝܐ ܒܕܡܘܼـܐ ܕܪ̈ܟܫܐ ܘܣܘܣ̈ܘܬܐ ܐܬܚܘܝܼ ܕܩܿܐܡ ܒܝܬ ܡܫܪܝܼܬܐ ܗ݀ܝ ܕܥܒܪ̈ܝܐ ܘܠܘܬ ܗ݀ܝ ܕܡܨܪ̈ܝܐ: ܘܕܪܦ ܗܼܘܐ ܠܡܨܪ̈ܝܐ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒܐ ܠܫܠܝܡܘܢ ܠܣܘܣܬܝ ܒܡܪ̈ܟܒܬܗ ܕܦܪܥܘܿܢ ܕܡܝܬܟܝ܆ ܕܡܿܦܫܩ ܠܗܿ ܓܪܝܓܘܪܝܘܿܣ ܘܐ݀ܡܪ ܕܚܝܠܐ ܡܬܼܝܕܥܢܐ ܐܬܚܘܝܼ ܠܡܨܪ̈ܝܐ ܒܕܡܘܼܬ ܪ̈ܟܫܐ܇ ܘܠܐ ܫܒܩܼܘ ܕܢܪܕܦܘܢܼ ܒܿܬܪ ܝܣܪܐܝܠ: ܐܠܐ ܟܕ ܨܒܘ ܕܢܥܪܩܘܢܼ ܠܒܣܬܪܐ: ܗܦܼܟܘ ܡ̈ܝܐ ܥܠܝܗܘܢܿ ܘܛܒܼܥܘ ܐܢܘܿܢ ܘܐܣܼܪܘ ܓܝ̈ܓܠܐ ܗ̄ ܕܐܡܼܪ ܕܐܝܟ ܕܒܣ̈ܟܐ ܡܕܡ ܡܣܟ̈ܟܢ ܗܼܘ̈ܝ ܘܡܩܒ̈ܥܢ ܒܐܪܥܐ܆ ܕܣܟ ܠܐ ܡܙܕܥܼ̈ܙܥܢ ܗܼܘ̈ܝ: ܘܗܼܢܘܿܢ ܡܕܒܪܝܼܢ ܠܗܝܢ ܗ̄ ܡܿܚܝܢ ܠܗܝܢ ܐܝܟ ܕܢܗܼ̈ܠܟܢ: ܐ݀ܡܪܝܼܢ ܕܝܡܐ ܒܝܒ̄ ܕܘܼܟ̈ܝܬܐ ܐܬܦܼܠܓ: ܐܝܟ ܡܢܝܿܢܐ ܕܫܒ̈ܛܐ܀","english":"the sea and the dry land in it; and the waters that were in the dry land were those upon which the letters of the alphabet were placed, which were like walls for Israel from the sea and the Egyptians; and the living creatures that were in the sea, and the signs that were on the dry land. For these, then, God wrought through the agency of Moses against the Egyptians, that which was in the sea being on the dry land, and they entered it after the Israelites, who were drowned in those things. The spirit of the seventh, because the sea was bitter and without signs, the people could not cross through it. And it was at the watch of the morning, at the time when the cock crows, the watch calls. The Lord appeared, the power of God was shown, by means of a pillar of cloud, while for the Egyptians it was dark, and for the Hebrews it was light; and for those it was a burning cloud, and for these it was a shelter and a cooling. After the departure of the Hebrews, they were troubled because they knew that it was not a natural light; they wanted to flee. For the power of the Lord appeared in the form of horses and mares, standing between the camp of the Hebrews and that of the Egyptians, and it was repelling the Egyptians. And it is known from what is written to Solomon, to his horse in the chariot of Pharaoh that killed you, which Gregory interprets and says that a known power appeared to the Egyptians in the form of horses, and they did not allow them to pursue after Israel; but when they wanted to flee to the rear, the waters turned upon them and drowned them, and they bound the wheels, as he says that like nails something was fixed and driven into the ground, so that they could not be moved; and those drivers were striking them as if they were walking. They say that the sea was divided into twelve parts, like the arrangement of the tribes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܐ ܕܝܢ ܕܫܘܒܐ","severity":"info","text":"The phrase 'spirit of the seventh' (rūḥā d-šūḇā) likely refers to the seventh plague (darkness) or a seventh day of the week, but the sense is obscure; the text contrasts it with the sea's bitterness and lack of signs.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟܬܝܼܒܐ ܠܫܠܝܡܘܢ","severity":"info","text":"The reference 'written to Solomon, to his horse in the chariot of Pharaoh that killed you' alludes to a lost or apocryphal tradition about Solomon and Pharaoh's chariot; Gregory (likely Gregory of Nazianzus or Gregory of Nyssa) is cited as interpreting the power appearing as horses.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܪܝܓܘܪܝܘܿܣ","severity":"info","text":"Gregory (Grigorios) is invoked as an authority; this may refer to Gregory of Nazianzus or Gregory of Nyssa, both known in Syriac tradition, but the specific work is unidentified.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܝܡܐ ܒܝܒ̄ ܕܘܼܟ̈ܝܬܐ ܐܬܦܼܠܓ","severity":"info","text":"The sea is said to be divided into twelve parts (dūkīṯā), corresponding to the twelve tribes, a symbolic structuring of the crossing narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܝܡܐ ܘܝܒܫܐ ܕܒܗ","severity":"caution","text":"The opening phrase 'the sea and the dry land in it' is syntactically ambiguous; it may mean the dry land within the sea (the seabed) or the dry land adjacent to it. The translation follows the latter, but the text is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit of the seventh' is unclear; it may refer to a day, a plague, or a liturgical hour.","The reference to Solomon and Pharaoh's chariot is obscure and not found in canonical scripture.","The phrase 'the sea and the dry land in it' is ambiguous as to whether it describes the seabed or the shore."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܡ̈ܝܐ ܗܘܼܘ ܠܗܘܿܢ ܫܘܼܪܐ ܗ̄ ܠܘ ܕܩܫܝܢ ܘܢܓܝܼܒܝܼܢ ܡ̈ܝܐ: ܐܠܐ ܕܟܡܐ ܕܫܪܝܢ ܐܝܟ ܟܝܿܢܗܘܢܿ: ܩܿܝܡܝܼܢ ܗܘܼܘ ܥܠ ܚܕ̈ܕܐ ܟܫ̈ܝܢ ܟܫ̈ܝܢ ܘܠܐ ܡܬܬܙܝܼܥܝܼܢ ܗܼܘܘ܆ ܐܝܟ ܕܢܘܕܥ ܠܡܨܪ̈ܝܐ ܕܝܡܐ ܗܿ، ܘܠܘ ܝܒܫܐ܇ ܘܬܕܡܘܪܬܐ ܗܿܝ ܘܠܘ ܗܓܓܐ܀ ܐܪܟܢ ܐܝܼܕܟ ܥܠ ܝܡܐ ܗ̄ ܕܡܝܐ ܕܡܼܢ ܟܕ ܐܪܝܼܡܗ ܡܘܫܐ ܠܚܘܼܛܪܗ ܒܦܠܓܗ ܕܝܡܐ []ܡܐ ܠܗܢܐ ܥܕܢܐ܆ ܠܐܦ̈ܝ ܫܡܝܐ ܬܠܐ ܗܼܘܐ ܠܗ ܠܚܘܼܛܪܗ܇ ܐܝܟ ܕܒܚܪܒܐ ܕܥܡܠܝܩ ܘܟܕ ܦܩܼܕ ܠܗ ܕܢܪܟܢ ܐܝܼܕܗ ܘܚܘܼܛܪܗ ܡܼܢ ܪܝܡܐ ܕܠܐܦ̈ܝ ܠܥܠ: ܗܦܟ ܝܡܐ ܠܥܕܢ ܨܦܪܐ ܠܕܘܼܟܬܗ ܘܡܨܪ̈ܝܐ ܕܥܠܼܘ ܒܿܬܪܗܘܿܢ ܐܬܼܛܒܥܘ ܒܗ: ܘܡܼܢ ܗܪܟܐ ܟܿܠܚܕ ܡܢܗܘܿܢ ܒܗܿܘ ܥܕܢܐ ܡܫܒܚ ܗܼܘܐ ܐܝܟ . . . . . . . . ܣܡܗܿ ܒܛܘܼܪܐ ܕܬܫܒܘ̄ ܐܝܟ ܕܠܝܘܠܦܢܗܘܢܿ܆ ܗܿܝܕܝܢ ܫܒܼܚ ܡܘܫܐ.. ܬܫܒܘ̄ ܗܕܐ ܠܡܗܘܢܿ ܗ̄ ܬܫܒܘ̄ ܗܕܐ ܠܡܪܝܐ . . . ܬܫܒܘܿܚܬܐ܆ ܕܡܝܐ ܕܝܢ ܕܡܼܢ ܕܐܬܦܼܠܓ ܝܡܐ ܘܥܠܼܘ ܠܗ ܫܪܝܼܘ ܒܗܕܐ ܬܫܒܘ̄܀ ܟܕ ܡܫܒܚܝܼܢ ܠܐܠܗܐ: ܥܠ ܬܕܡܪܗܬܐ ܕܣܥܼܪ ܩܕܡܝܗܘܢܿ ܘܒܿܬܪܟܢ ܟܕ ܟܢܼܫܗܿ ܡܘܿܫܐ ܠܚܕ ܪܘܼܟܒܐ ܐܬܩܼܪܝܬ݀ ܕܡܘܫܐ ܟܕ ܚܙܼܘ ܫܘܼܘܙܒܗܘܢܿ ܘܛܘܼܒܥܐ ܕܡܨܪ̈ܝܐ ܫܪܝܼܘ ܠܡܐܡܪܝܗܿ ܡܪܝܐ ܘܗܼܘܐ ܠܢ ܦܪܘܩܐ ܗ̄ ܕܢܼܚ ܡܪܝܐ܀ ܐܚܪ̈ܢܐ ܝܗ ܗ̄ ܐܝܬܝܐ ܗܿܘ ܕܐܝܬ̄ܘ ܡܪܐ ܟܿܠ܇ ܗܘܼܝܘ ܝܗܘܿܒܗ ܕܦܘܼܪܩܢܢ܇ ܝܡܐ ܕܣܘܿܦ ܡܬܼܩܪܐ ܡܛܠ ܕܣܘܦܐ ܕܡܨܪ̈ܝܐ܆ ܘܝܡܐ ܣܘܼܡܩܐ ܡܛܜܠ ܚܢܘܼܩܝܐ ܕܝܠܘܼ̈ܕܐ ܕܥܒܪ̈ܐ ܘܠܐ ܚܬܝܼܬܐ ܐܠܐ ܡܛ݀ܠ ܚܢܘܼܩܝܐ ܕܡܨܪ̈ܝܐ: ܕܒܗ ܐܬܩܪܝܼ ܣܘܼܡܩܐ܀ ܒܪܘܚܐ ܕܐܦܝ̈ܟ ܐܬܥܼܪܡܘ ܡ̈ܝܐ ܗ̄ ܒܪܡܙܐ ܕܦܘܼܩܕܢܟ ܐܬܠܼܒܕܘ ܘܐܬܩܫܝܼܘ ܡܝ̈ܐ: ܒܕܡܘܼܬ ܪ̈ܡܬܐ ܕܥܒܘܪܐ ܘܕܟܝܢܐ܀ ܐܬܼܥܪܡܘ ܗ̄ ܐܬܥܼܫܢܘ ܘܐܬܼܬܘܣܦܘ ܥܠ ܚܕ̈ܕܐ܀","english":"the waters were a wall for them, not of stone and brick, but as they were standing, they were fixed one upon another, hard and immovable, so that the Egyptians knew it was the sea and not dry land; and that was a wonder, not a fable. Stretch out your hand over the sea, that is, the water of the sea, when Moses raised his staff in the middle of the sea, [ ] to this side, he hung his staff towards the face of the sky, as with the sword of Amalek, and when he commanded him to stretch out his hand and his staff from the height towards the face above, the sea turned to the side of morning to its place, and the Egyptians who entered after them were drowned in it; and from here each one of them at that time was praising like . . . he placed it on the mountain of praise as for their instruction; then Moses praised. This praise was for them, this praise was for the Lord . . . of praise; but the water of the sea, when the sea was divided and they entered it, they began with this praise. When they were praising God for the wonders he wrought before them, and afterwards when Moses struck one ship, called the ship of Moses, when they saw their deliverance and the drowning of the Egyptians, they began to say, \"The Lord, he is our deliverer,\" that is, the Lord is the one who saves. Others say, \"He is the one who is Lord of all; he is the giver of salvation.\" The Sea of Reeds is so called because of the end of the Egyptians, and the Red Sea because of the redness of the Hebrews' children, not because of the redness of the Egyptians, for it was called red because of that. By the wind of your face the waters were heaped up; at the command of your decree the waters were solidified and congealed like walls of grain and chaff. They were heaped up, that is, they were piled up and accumulated one upon another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̈ܝܐ ܗܘܼܘ ܠܗܘܿܢ ܫܘܼܪܐ","severity":"info","text":"The waters are described as a wall, not of stone or brick, but standing fixed and immovable, emphasizing the miraculous nature of the event.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܫܒܘ̄","severity":"info","text":"The term ܬܫܒܘ̄ (teshbu) means 'praise' or 'hymn,' here referring to the song of Moses and the Israelites after the crossing of the Red Sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܡܐ ܕܣܘܿܦ","severity":"info","text":"The 'Sea of Reeds' (ܝܡܐ ܕܣܘܿܦ) is the biblical term for the body of water crossed by the Israelites in Exodus 14, here interpreted as the Red Sea.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܛܪܗ","severity":"info","text":"Moses' staff (ܚܘܼܛܪܗ) is compared to the sword of Amalek, referencing a later biblical episode (Exodus 17:8-16) where Moses holds up his staff to command the sea.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܫܒܘ̄ ܗܕܐ","severity":"info","text":"The passage notes that the Israelites began to praise God with a specific hymn after the crossing, and later attributed the deliverance to 'the Lord' as their savior, reflecting liturgical reception.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]ܡܐ ܠܗܢܐ ܥܕܢܐ","severity":"caution","text":"The Syriac text has a lacuna indicated by brackets, where the sense of 'to this side' is uncertain; the English draft supplies a plausible reading.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Syriac at the point where Moses stretches his staff leaves the exact direction ambiguous; the English draft reads 'to this side'.","The phrase 'mountain of praise' (ܛܘܼܪܐ ܕܬܫܒܘ̄) is unclear in context, possibly a reference to a specific location or a metaphorical expression."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"ܩܡܼܘ ܐܝܟ ܕܒܙܩ̈ܐ ܗ̄ ܩܦܼܣܘ ܢܦܫܗܘܢܿ ܡܼܢ ܕܚܠܼܬܐ ܕܦܘܼܩܕܢܟ: ܐܝܟ ܡܝ̈ܐ ܕܚܝܒܼܫܝܼܢ ܒܙܩܐ܀ ܩܦܘ ܬܗܘܡܐ ܗ̄ ܢܩܼܦܘ ܐܝܬܝܗܿ ܐܡܿܪ ܥܠܗ݀ܝ ܕܐܫܬܪܝܼܘ ܡܝ̈ܐ ܘܗܦܟܼܘ ܠܕܘܼܟܬܗܘܢܿ܇ ܗܼܢܝܢ ܠܡ ܐܣ̈ܐ ܕܝܡܐ ܕܐܝܟ ܫܘܼܪ̈ܐ ܣܝܼܡܝܼܢ ܡܼܢ ܗܪܟܐ ܢܩܼܦܘ ܠܗܘܿܢ ܠ̈ܚܕܕܐ ܘܛܦܼܘ ܥܠ ܡܨܪ̈ܝܐ: ܡܿܢܘܼ ܐܟܘܬܟ ܗܕܝܼܪ ܗ̄ ܗܕܝܼܪ ܒܥܡܗ ܕܦܼܪܫ ܠܥ ܒܗ ܡܬܼܩܕܫ ܕܝܪܐ ܕܩܘܼܕܫܟ ܗ̄ ܠܥܡܐ ܩܿܪܐ ܕܝܪܗ ܐܟܡܿܢ ܕܒܗ ܡܼܣܬܓܕ ܘܡܫܬܼܒܚ ܡܼܢ ܟ݀ܠ ܥܡ̈ܡܐ܀ ܛܘܼܪܐ ܕܝܪܬܘܬܟ ܗ̄ ܠܨܝܗܘܿܢ ܩܿܪܐ܆ ܡܬܩܢܐ ܠܡܘܬܒܟ ܗ̄ ܥܠ ܬܘܼܩܢ ܗܝܟܠܐ ܕܒܐܘܪܫܠܡ ܪܡܿܙ ܘܥܠ ܣܘܼܬܬܗ ܘܫܘܼܪܗ ܩܼܪܐ ܠܡܪܝܡ ܢܒܝܼܬܐ ܡܛ݀ܠ ܕܚܬܗ ܕܢܒܝܐ ܐܝܬܝܗܿ ܐܝܟ ܐܝܩܪܐ ܡܕܡ ܐܘܿ ܡܛ݀ܠ ܕܐܝܟ ܢܒܝܼܬܐ ܬܢܝܐ ܗܼܘܬ݀ ܠ̈ܠܡܐ ܕܬܫܒܼܚ̈ܬܐ ܠ̈ܫܢܐ ܗܿܢܝܢ ܥܢ̈ܝܢ ܗܼܘ̈ܝ ܘܡܗ̈ܠܠܢ ܠܐܠܗܐ ܕܫܒܝܼܚܐܝܬ ܡܫܒܚ ܦܠܓܠ ܗ̄ ܦܠܓܗ ܕܛܒܠܐ܀ ܪܒܝܼܥܝܐ ܛܒܠܐ ܗܿܘ ܕܡܼܢ ܬܪܝܢ ܓܒ̈ܘܗܝ܀ ܐܫܩܠ ܡܘܫܐ ܠܥܡܐ ܗ̄ ܐܝܟ ܡܕܒܪܢܐ ܘܡܗܕܝܿܢܐ܀ ܡܕܒܪܐ ܕܫܘܿܕ ܗ̄ ܡܛܠ݀ ܗ݀ܝ ܕܫܿܝܕܝܢ ܗܼܘܘ ܐܘܿܟܝܼܬ ܡܬܼܟܪܟܝܼܢ ܠܡܒܼܥܐ ܡ̈ܝܐ ܘܠܐ ܐܫܟܚܼܘ ܐܝܟ ܕܠܒܘܼܚܪܢܐ ܕܝܼܠܗܘܿܢ: ܠܐ ܐܫܬܼܟܚܘ ܕܬܬܝܼܕܥܝ ܛܠܘܿܡܘܿܬܗܘܿܢ܇ ܘܬܬܓܼܠܐ ܡܪܚܡܢܘܼܬܗ ܕܐܠܗܐ ܕܛܥܝܼܢܐ ܠܗܘܿܢ ܒܪ̈ܚܡܐ܀ ܘܐܬܪܥܡ ܥܡܐ ܥܠ ܡܘܫܐ ܗ̄ ܪܛܢܝܼܢ ܗܼܘܘ ܘܐ݀ܡܪܝܼܢ ܕܐܠܘ ܐܠܗ ܐܝܼܬ ܗܼܘ ܒܝܢܬܢ܇ ܠܐ ܫܿܒܩ ܗܼܘܐ ܠܢ ܕܢ݀ܬܛܪܦ ܡܼܢ ܨܗܝܐ܆ ܥܠܼܬܐ ܟܝܢܝܬܐ ܕܡܪܝܼܪܘܼܬܐ ܕܡ̈ܝܐ: ܥܛܪܐ ܬܢܢܐ ܐܝܼܬ̄ܘ ܐܝܟ ܪܥܝܢܐ ܕܐܪܝܣܛܘܦܛܠܝܣ: ܟܕ ܓܝܪ ܥܠܼܒ ܥܛܪܐ ܒܕܘܼܟܬܐ: ܥܿܒܕ ܠ̈ܡܝܐ ܡܠ̈ܝܼܚܐ ܐܘܿ ܡܪܝܪ̈ܐ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܕ ܡܬܼܚܠܛ ܩܛܡܐ ܒܡ̈ܝܐ ܗܿܟܢ ܗܿܘܝܢ: ܘܡܼܢ ܕܨܠܝܼ ܡܘܫܐ܀ ܚܘܝܗ ܡܪܝܐ ܩܝܣܐ܀","english":"they stood as if in a wall, they were fixed, their souls were filled with the fear of your command; like waters that are congealed into a wall. The deep was fixed, that is, it was congealed, it says concerning them that the waters were separated and turned back to their place, that is, the waters of the sea which were set like walls, from here they were congealed to each other and fell upon the Egyptians. What is like you, prepared, O prepared one among his people, who does not separate from him, the holy dwelling of your sanctuary, O people called his dwelling, as in it he is worshipped and praised among all peoples. The mountain of your inheritance, he calls to Zion, it is established for your throne upon the foundation of the temple in Jerusalem, a sign, and upon its foundation and its wall he calls to Mary the prophetess, because the sister of the prophet is like a kind of honor, or because like a prophetess she was a sign to the world of praises to the hours, that is, they were awake and praising God, who gloriously divides, he divides the world. The fourth part of the world is that which is with its two sides. Moses led the people like a guide and leader. The wilderness of Shur, because they were wandering or turning about to seek water and did not find it, as for their own choice, they were not found that their errors might be known, and the mercy of God who led them with mercy might be revealed. And the people murmured against Moses, they were angry and said that if God were in their midst, he would not have left them to be distressed with thirst, the natural cause of the bitterness of the waters: a crown of grass, that is, like the opinion of Aristophanes, for when a crown is placed in a place, it makes the waters salty or bitter, and it is known from this that when dust is mixed with waters, it becomes so, and when Moses prayed, the Lord showed him a tree.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܦܼܣܘ","severity":"info","text":"The verb ܩܦܼܣܘ (qpaso) means 'they were congealed' or 'they were fixed', used here to describe the miraculous solidification of the sea into a wall.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܪܐ ܕܝܪܬܘܬܟ","severity":"info","text":"The phrase 'mountain of your inheritance' alludes to Zion, the temple mount in Jerusalem, as a symbol of divine presence and inheritance.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܛܪܐ ܬܢܢܐ","severity":"info","text":"The 'crown of grass' refers to a natural explanation for bitter waters, attributed to Aristophanes, possibly the comic poet, indicating a learned reference to classical natural philosophy.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܝܡ ܢܒܝܼܬܐ","severity":"info","text":"Mary is called 'prophetess', identified as the sister of Moses (Miriam), and her role is likened to a sign of praise, reflecting Syriac typological interpretation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܒܝܼܥܝܐ ܛܒܠܐ","severity":"info","text":"The 'fourth part of the world' likely refers to a cosmological division, possibly the inhabited quarter, used here to structure the commentary on the exodus route.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aristophanes' is ambiguous; it may refer to the comic poet or a natural philosopher, but the text does not specify.","The phrase 'the fourth part of the world' is unclear in its precise geographical reference."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܡܬܐܼܡܪܐ ܥܠ ܗܢܐ ܩܝܣܐ ܥܩܪܐ ܗܿܘ ܡܪܝܼܪܐ ܕܐܦܣܢܬܝܘܢ܆ ܐܠܐ ܐܡܿܪ ܕܒܩܝܣܐ ܡܿܢ ܕܗܘܼ ܚܝܠܗ ܠܫܘܼܘܕܥܐ ܕܠܘ ܕܚܝܠܗ ܗܼܘܐ ܕܡܘܫܐ ܐܠܐ ܕܐܠܗ ܕܦܿܩܕ ܠܗ: ܒܩܝܣܐ ܚܠܝܼ ܠ̈ܡܝܐ: ܐܝܟܢܐ ܕܢܬܦܪܫ ܡܪܐ ܡܼܢ ܥܒ̈ܕܐ: ܗܘܼ ܓܝܪ ܒܡܠܼܬܐ ܫܚܠܼܦ ܠ̈ܡܝܐ ܘܠܚܡܪܝܐ ܥܒܼܕ܀ ܬܡܢ ܐܠܦܼܗ ܢܡܘܿܣܐ ܘܕܝܼܢ̈ܐ ܗ̄ ܢܡܘ̈ܣܐ ܕܡܦܪܫܝܼܢ ܛܒ̈ܬܐ ܡܼܢ ܒܝܼܫ̈ܬܐ ܘܣܢ̈ܝܬܐ ܡܼܢ ܫܦܝܼܪ̈ܬܐ ܐܠܦܼܗ ܕܝܼ̈ܢܐ ܕܡܚܘܝܢ ܠܗ ܡܣܡ ܒܪܝܫܐ ܕܡܣܟ̈ܠܢܐ. ܘܦܘܼܪ̈ܥܢܐ : ܘܬܡܢ ܢܣܝܗ ܗ̄ ܢܣܝܗ ܠܥܡܐ ܩܠܝܼܠ ܒܨܗܦܐ ܕܫܘܿܕ ܘܐܫܟܼܚܗ ܪܦܝܐ ܘܡܡܪܡܪܢܐ܇ ܘܒܕܓܘܿܢ ܩܪܒ ܠܗ ܙܘܗܪ̈ܐ ܕܟܬܝܼܒܝܼܢ ܒܗ݀ܝ ܕܘܼܟܬܐ܀ ܝܒ̄ ܥܝܢ̈ܬܐ ܕܒܐܠܝܼܡ ܐܡܿܪ ܐܘܪܓܢܝܣ ܝܒ̄ ܫܠ̈ܝܼܚܐ: ܘܫܒܥܝܼܢ ܕܩ̈ܠܐ ܐ̱ܪܙ ܫܒܥܝܼܢ ܡܣܒܪ̈ܢܐ܀ ܣܝܢ ܣܝܼܢܝ܀ ܘܗܐ ܫܘܼܒܚܗ ܕܡܪܝܐ ܐܬܚܝܼ܀ ܫܘܼܒܚܐ ܩܿܪܐ ܠܡܒܪܩܢܘܼܬܐ ܕܨܡܚ̈ܘܗܝ ܕܡܼܢ ܗܿܘ ܥܡܘܼܕܐ ܕܥܢܢܐ. ܕܢܚܿܬ ܗܼܘܐ ܥܕܡܐ ܠܐܪܥܐ ܕܡܢܗܿ ܚܿܙܝܢ ܗܼܘܘ ܠܫܘܼܒܚܗ ܡܛܠ ܕܟܝܿܢܗ ܡܟܣܝ ܘܠܐ ܡܬܼܚܙܐ܀ ܘܗܘܼܐ ܒܪܡܫܐ ܗ̄ ܠܥܠ ܡܼܢ ܪܝܫܐ ܕܒܪܢܫܐ ܩܠܝܼܠ: ܚܕܪ̈ܝ ܟܿܠܗܘܿܢ ܡܫܟ̈ܢܐ܇ ܐܝܟ ܩܡܨܐ ܩܪܝܼܡܐ ܗܼܘܬ݀ ܣܠܘܝ܀ ܘܒܨܦܪܐ ܗܼܘܬ݀ ܕܝܡܬܐ ܗ̄ ܕܝܡܬܐ ܩܿܪܐ ܠܗ݀ܝ ܕܕܡܝܐ ܠܩܫܬܐ ܕܒܥ̈ܢܢܐ ܣܛܪ ܡܼܢ ܨܘܪ̈ܬܐ ܕܠܝܬ ܒܗܿ ܕܝܡܬܐ: ܚܘܓܬܐ ܕܛܠܐ ܕܗܿܘܝܐ ܗܼܘܬ݀ ܚܕܪܗܝ ܡܫܪܝܼܬܐ ܘܠܘ ܒܓܘܗܿ܀ ܕܛܠܐ ܩܼܪܐ ܠܗܿ܇ ܡܛܠ ܕܐܝܟ ܛܠܐ ܢ݀ܚܬܐ ܗܼܘܬ݀܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܕܝܡܬܐ ܩܿܪܐ ܠܥܪܦܠܐ ܪܩܝܼܩܬܐ ܕܕܡܝܐ ܠܩܛܡܐ܀ ܥܒܪܝܐ ܥܢܢܐ ܕܛܠܐ ܩܿܪܐ ܠܕܝܡܐ: ܥܠ ܐܦܝ̈ ܡܕܒܪܐ ܪܩܝܼܩ ܘܡܬܼܩܠܦ ܗ̄ ܥܠ ܐܪܥ ܩܪܝܼܡ ܗܼܘܐ ܐܝܟ ܓܠܝܼܕܐ ܡܢ̱ܢܐ: ܐܟܡܿܢ ܕܠܐ ܢܣܼܬܪܚ ܡܢܢܐ ܕܠܥܠ ܡܢܗ܆ ܗܿܘ ܕܕܡܿܐ ܗܼܘܐ ܠܟܘܼܣܒܪܬܐ ܡܢܢܐ ܗ̄ ܡܢܼܘ܀","english":"it is said concerning this staff, that bitter staff of Ephesus; but he says that by the staff, that is, by its power, to the understanding that it was not by his own power that Moses acted, but by that of God who commanded him. By the staff he sweetened the waters, just as the Lord distinguished himself from the servants; for he changed the waters by the word and made them into wine. There he taught the law and the judgments; he taught the laws that separate good from evil and foul from fair; he taught the judgments that show him placing a crown upon the heads of the righteous. And there he healed; he healed the people a little by the book of the letter, and found it weak and rebellious; and by the sword he approached them with the warnings that are written in this place. The twelve springs of Elim, Origen says, are the twelve apostles; and the seventy palms are the seventy evangelists. Help, my helper. And behold, the glory of the Lord appeared. He calls the glory the lightning of his rays, which with that pillar of cloud descended to the earth, from which they saw the glory, because its substance is hidden and not visible. And it was in the evening, above the head of the little child; all around it were tents, like a locust that had settled, it was a covering. And in the morning it was a likeness; he calls a likeness that which resembles a bow in the clouds, apart from forms that have no likeness: a circle of dew that was around the camp, and not within it. He calls it dew, because it was like dew. Others say that he calls a likeness the thin mist that resembles dust. The Hebrews call the cloud of dew a likeness; over the face of the desert it was thin and shifting, spread over the earth like a thin crust, so that the water above it would not be disturbed, which was like a covering of water, that is, of water.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܣܐ","severity":"info","text":"The term ܩܝܣܐ (qaysā) is rendered 'staff' and refers to Moses' rod. The commentary clarifies that its power derived from God, not Moses.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܦܣܢܬܝܘܢ","severity":"info","text":"The phrase 'bitter staff of Ephesus' likely alludes to a tradition or legend associating Moses' rod with Ephesus, possibly via the Acts of the Apostles or later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܒ ܥܝܢ̈ܬܐ ܕܒܐܠܝܼܡ","severity":"info","text":"The twelve springs of Elim (Exod 15:27) are interpreted allegorically: Origen identifies them with the twelve apostles, and the seventy palms with the seventy evangelists.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܘܪܓܢܝܣ","severity":"info","text":"Origen is cited by name, indicating the commentary's dependence on Alexandrian exegesis. This reflects the transmission of Origen's allegorical method into Syriac tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܡܬܐ","severity":"info","text":"The term ܕܝܡܬܐ (dīmtā) is glossed as 'likeness' and described as a bow-like form in clouds, a thin mist, or a dew circle. The commentary notes alternative interpretations.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܝܥ ܣܝܼܥܝ","severity":"info","text":"The phrase ܣܝܥ ܣܝܼܥܝ ('Help, my helper') is a scribal or authorial interjection, possibly a prayer or colophon, and may not be part of the original commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bitter staff of Ephesus' is unclear; it may refer to a lost tradition or a textual corruption.","The phrase 'book of the letter' (ܒܨܗܦܐ ܕܫܘܿܕ) is ambiguous: it could mean a written law or a specific text."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܒܬܪܝܢ ܙܢ̈ܝܐ ܢ݀ܚܬ ܗܼܘܐ. ܚܕ ܕܕܡܿܐ ܠ̈ܦܬܐ ܕܓܠܝܼܕܐ ܘܐܚܪܬܐ ܗܿܘ ܕܠܥܠ ܡܢܗ ܕܕܡܿܐ ܠܟܘܼܣܒܪܬܐ ܪܩܝܼܩ ܗܼܘ ܓܝܪ܆ ܘܡܐ ܕܫܿܩܠ ܗܼܘܐ ܐܢܫ ܒܪܝܫ ܨܒܥܗ ܡܼܢ ܐܪܥ: ܡܚܕܐ ܡܬܼܩܠܦ܆ ܥܒܪܝܐ ܛܥܡܗ ܐܝܟ ܫܘܫ̈ܡܐ ܒܕܒܫܐ ܐ݀ܡܪܝܼܢ ܥܠ ܣܠܘܝ ܕܦܪܚܬܐ ܐܝܬܝܗܿ ܕܒܝܡܐ ܕܟܘܼܫ̈ܝܐ ܗܿܘܝܐ ܘܐܝܬܝܗܿ ܐܝܟ ܝܥܐ ܘܟܕ ܡܬܬܨܝܼܕܐ ܡܚܝܼܠܐ܆ ܡܐ ܕܝܢ ܕܡܩܘܝܐ ܟܕ ܢܟܝܼܣܐ ܫܿܡܢܐ ܡܬܼܥܒܝܐ ܡܡܕܥܐ ܕܝܢ ܐܦ ܗܢܝܐܐ ܒܡܐܟܘܼܠܬܐ ܘܠܐ ܣܢܝܼܩܐ ܥܠ ܡܠܚܐ ܘܝܿܠܕܐ ܠܡ ܘܡܪܒܝܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܡܼܢ ܫܠܝ ܡܬܼܒܝܐ܆ ܡܒܨܝܼ̈ܕܬܐ ܕܨܝ̈ܕܐ: ܘܡܼܢ ܫܢ̱ܬܐ ܠܫܢ̱ܬܐ ܨܿܝܕܝܼܢ ܠܗܿ ܡܼܢ ܢܗܪܐ ܢܝܠܘܿܣ܀ ܐܚܪܢܐ ܐܡܿܪܝܼܢ ܕܣܘܠܝ ܗܝܼ ܐܝܬܝܗܿ ܝܥܐ ܘܒܢܨܝܼܒܝܼܢ ܗܿܘܝܐ ܘܕܡܝܐ ܠܫܘܦܢܝܼܢܐ ܘܙܥܘܪܝܐ ܡܢܗܿ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܚܕܬܐܝܬ ܐܬܒܼܪܝܬ݀ ܒܿܬܪ ܝܪܚܐ ܒܝܗ̄ ܒܐܝܪ܀ ܢܚܼܬ ܡܢ̱ܢܐ. ܫܒܼܩ ܐܢܘܿܢ ܥܕܡܐ ܕܬܘܦܐ ܡܐܟܘܿܠܬܐ ܐܝܟܢܐ ܕܐܡܬܝ ܕܢܐܼܬܐ ܡܢܢܐ ܘܠܐ ܢܬܬܫܝܼܛ ܒܥܝܢܝ̈ܗܘܿܢ܀ ܗ݀ܝ ܕܫܒܬܐ ܢܝܿܚܐ ܗ̄ ܡܼܢ ܐܕܡ ܥܕܡܐ ܠܗܪܟܐ: ܠܐ ܐܢܫ ܐܬܚܼܫܚ ܒܫܡܐ ܕܫܒܬܐ܇ ܐܠܐ ܝܘܡ ܫܒܝܼܥܝܐ ܩܿܪܝܢ ܗܼܘܘ ܠܗ: ܫܒܬܐ ܢܝܿܚܐ ܡܬܼܦܫܩܐ. ܐܝܟ ܗ݀ܝ ܕܩܝܿܡ ܗܼܘ ܠܡܫܒܬܘܼ: ܘܩܘܼܕܫܐ ܠܡܪܝܐ ܗ̄ ܕܒܗܿ ܦܼܪܫ ܘܒܚܼܪ ܠܥܡܐ ܝܼܕܥܬܐ ܕܐܠܗܐ ܕܒܫܬܐ ܝܘܡ̈ܐ ܩܝܡ ܠܟܿܠ܆ ܘܒܫܒܬܐ ܠܡ ܐܬܬܢܝܼܚ܀ ܘܡܐ ܕܚܡܐ ܗܼܘܬ݀ ܫܡܫܐ ܗ̄ ܡܫܘܕܥܢܝܼܬܐ ܗܿܝ ܕܚܝܠܐ ܕܐܠܗܐ: ܕܒܝܕ ܢܘܼܪܐ ܒܫܠܐ ܠܐ ܦܿܫܪ ܗܼܘܐ ܘܥܡ ܕܚܿܐܡ ܫܡܫܐ ܡܫܼܬܪܐ ܗܼܘܐ܇ ܘܗܿܘ ܠܡ ܕܦܿܐܫ ܠܨܦܪܐ ܣܿܪܐ ܗܼܘܐ܇ ܘܗܿܘ ܕܡܬܬܣܝܼܡ ܠܝܘܡܐ ܕܫܒܬܐ ܘܗܿܘ ܕܒܩܣܛܐ ܠܐ ܡܬܼܚܒܠ܀ ܩܣܛܐ ܗܿܝ ܕܐܬܼܢܛܪ ܒܗܿ ܡܢܢܐ: ܗܿܘܝܐ ܐܝܟ ܪܘܒܥܗ ܕܩܒܐ ܕܝܼܠܢ: ܡܼܢ ܕܗܒܐ ܓܝܪ ܥܒܝܼܕܐ ܗܼܘܬ݀܀","english":"after two or three days, one resembling the leaves of a leek and the other, the one above it, resembling a thin cucumber, for it was thin; and when a person took it on the tip of his finger from the ground, it immediately peeled. The Hebrews interpret it like almonds in honey. It is said concerning the quail of the partridge, which is in the Indian Sea, and it is like a dove, and when it is caught it is weak; but when it is kept, while covered, it hears and becomes fat. The mind, however, is also delighted by food and does not care about salt, and it gives birth and raises young. Others said that when it stops being fat, it is caught by the hunters' nets; and from hour to hour they hunt it from the river of the philosophers. Others said that the quail is a dove and is caught by hunting and resembles a sparrow and is smaller than it. Others said that it was newly created after the month of Iyar. Below the staff. He left until the end of the food, as when the staff comes and does not spread among its members. This is the great Sabbath, from Adam until here: no person was called by the name of Sabbath, but they called it the seventh day. The great Sabbath is interpreted. As it was established for rest: and holiness for the Lord, by which he separated and chose for the people the knowledge of God, which in six days is established for all, and on the Sabbath it is not moved. And when the sun saw, that is, the sign of the power of God: that by means of the staff in peace it did not interpret, and with the setting sun it was loosed, and that which remained until morning was destroyed, and that which was placed for the day of the Sabbath and that which in the chest is not corrupted. The chest in which the staff was stored was like a quarter of a kab of a child: for it was made of gold.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܒܬܐ ܪܒܬܐ","severity":"info","text":"The phrase ܫܒܬܐ ܪܒܬܐ (shabta rabba) is rendered 'great Sabbath' and refers to the seventh day of creation, not a proper name for a person. Dionysius clarifies that no one was named 'Sabbath' before this point.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܠܘܝ ܕܦܪܚܬܐ","severity":"info","text":"The 'quail of the partridge' (ܣܠܘܝ ܕܦܪܚܬܐ) is described as a bird from the Indian Sea, resembling a dove. This reflects late antique natural lore, possibly from the Physiologus tradition, where such birds are allegorized.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܬܐ ܪܒܬܐ","severity":"info","text":"The 'great Sabbath' alludes to the seventh day of creation (Gen 2:2-3), when God rested. Dionysius contrasts the six days of creation with the Sabbath as a day of rest and holiness, echoing the biblical account.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܣܛܐ","severity":"info","text":"The chest (ܩܣܛܐ) made of gold, a quarter of a kab in size, parallels the Ark of the Covenant in Exodus 25:10-22, where the manna was stored. Dionysius connects it to the staff of Moses, emphasizing its sacred preservation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܒܪܝܐ","severity":"info","text":"Dionysius cites 'the Hebrews' (ܥܒܪܝܐ) as interpreting the staff's fruit like almonds in honey. This reflects a Jewish exegetical tradition, possibly from midrashic sources, that Dionysius incorporates into his Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܘܼܪܐ","severity":"caution","text":"The word ܢܘܼܪܐ (ṭūrā) is ambiguous: it can mean 'mountain' or 'rock'. Here it is rendered 'staff' in context, but the Syriac may be corrupt or elliptical. The passage describes the staff's power in relation to the sun, which is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'staff' (ܢܘܼܪܐ) is ambiguous: it may refer to Moses' rod or a natural object; the text's description of its behavior with the sun is obscure.","The phrase 'river of the philosophers' (ܢܗܪܐ ܢܝܠܘܿܣ) is unclear; it may be a toponym or a metaphorical reference."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ܘܟܝܠܐ ܚܕ ܡܼܢ ܥܣܪܐ ܗܿܘܐ ܠܣܐܬܐ: ܗ̄ ܟܝܠܐ ܩܿܪܐ ܠܡܟܘܟܐ܀ ܣܐܬܐ ܫܬܐ ܩܒ̈ܐ ܗܿܘܐ܇ ܚܕܬܐܝܬ ܐܬܒܪܝܼ ܡܢܢܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܧܪܝܼܢ ܕܡܼܢ ܐܐܪ ܢ݀ܚܬ: ܐܝܟ ܛܐܠܢܓܝܒܝܢ: ܘܐܦ ܒܥܒܘ̈ܥܝܬܐ ܕܗܘ̈ܝܢ ܒܐܐܪ܀ ܐܪܒܥܝܢ ܫ̈ܢܝܐ ܐܟܼܠܘ ܡܢ̱ܢܐ܀ ܐܝܬ ܕܐܣܓܝܼ ܘܐܝܼܬ ܕܙܥܼܪ܀ ܗ̄ ܦܘܼܩܕܢܐ ܟܝܠܐ ܚܕ ܠܪܝܫܐ ܦܩܼܕ ܕܢܣܒܘܢܼ܇ ܘܗܿܘ ܕܐܬܼܝܥܢ ܘܠܩܼܛ ܝܬܝܼܪܐ܇ ܚܕ ܟܝܠܐ ܦܫܼ ܠܗ: ܘܗܿܘ ܕܩܠܝܼܠ ܠܩܼܛ: ܠܟܝܠܐ ܚܕ ܣܠܼܩ ܡܕܡ ܕܠܩܼܛ܆ ܘܗܕܐ ܓܝܪ ܠܒܪ ܡܼܢ ܟܝܿܢܐ ܗܿܝ ܘܐܠܗܝܬܐ ܗܷܿ܀ ܘܐܘܬܪ ܡܢܗ ܠܨܦܪܐ ܘܐܪܚܼܫ ܬܘ̈ܠܥܐ ܗ̄ ܥܠ ܕܥܒܼܪܘ ܦܘܼܩܕܢܐ ܕܗܿܘ ܕܐܡܼܪ ܕܠܐ ܬܘܬܪܘܢܼ ܡܢܗ: ܠܐ ܫܒܼܩܘ ܐܢܘܿܢ ܕܢܘܬܪܘܢܼ ܡܢܗ ܐܟܡܿܢ ܕܥܠ ܐܠܗܐ܆ ܢܬܬܟܠܘܢܼ ܟ݀ܠܝܘܿܡ ܘܠܘ ܥܠ ܚܝܠܗܘܿܢ ܘܕܠܐ ܢܐܨܦܘܢܼ ܕܡܚܪ ܟܕ ܗܼܘ ܐܝܼܬ̄ܘ ܕܝܼܨܦ ܒܪܐ܀ ܘܬܡܚܐ ܠܛܪܢܐ ܗ̄ ܐܠܘܼ ܒܡܕܒܪܐ ܘܐܪܥܐ ܐܠܕܝܼ ܠܗܘܿܢ ܡ̈ܝܐ: ܡܣܒܪܝܼܢ ܗܼܘܘ ܕܢܗܪܐ ܗܿܘ ܟܝܿܢܝܐ܇ ܘܠܘ ܐܠܗ ܥܒܼܕܗ܇ ܡܛܠܗܢܐ ܡܼܢ ܟܐܦܐ ܐܦܩ ܠܗܘܿܢ ܡ̈ܝܐ ܕܢܗܼܘ̈ܝܢ ܟ݀ܠܗܝܢ ܐܠܗܝ̈ܬܐ ܘܗ̣ܿܘܬ ܡܢܢܐ ܘܣܠܘܝ ܠܒܪ ܡܼܢ ܟܝܧܢܐ ܐܬܒܪܝܼܘ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗܿܝ ܕܟܕ ܥܠܼ ܠܡܕܒܪܐ ܠܐܐܫܟܼܚܘ ܒܗ ܐܐܪ ܕܡܢܢܐ: ܘܐܦ ܡܼܢ ܗܿܝ ܕܒܫܬܐ ܝܘܡ̈ܝܼܢ ܢ݀ܚܬ ܗܼܘܐ. ܒܫܒܝܼܥܝܐ ܠܐ. ܟܿܠ ܐܬܪ ܕܐܙܿܠܝܼܢ ܗܼܘܘ ܡܫܬܼܟܚ ܗܼܘܐ ܥܕܡܐ ܕܥܠܼܘ ܠܐܪܥܐ ܕܡܘܼܠܟܢ ܘܐܦ ܣܠܘܝ ܒܪܝܬܐ . . . . . . . . ܡܼܢ ܗ݀ܝ ܕܡܼܢ ܝܡܐ ܣܿܠܩܐ ܗܼܘܬ݀ ܒܦܘܼܩܕܢܐ܇ ܘܗܿܘ ܕܠܦܪܚܬܐ ܒܪܝܫܝܬ ܡܼܢ ܡ̈ܝܐ ܐܦܼܩ: ܡܕܝܢ ܡܝ̈ܐ ܕܡܼܢ ܟܐܦܐ ܘܡܢܢܐ ܘܣܠܘܝ ܚܕ̈ܬܐ ܗܼܘܘ ܘܠܒܪ ܡܼܢ ܟܝܿܢܐ: ܘܐܡܼܪ ܡܪܝܐ ܠܡܘܫܐ ܕܢܡܚܐ ܠܛܪܢܐ ܗ̄ ܡܼܢ ܛܪܝܢܐ ܦܩܼܕ ܕܢܦܩܘܢܼ ܡ̈ܝܐ܀","english":"and a measure of one out of ten was for the seah; that measure is called a makuka. A seah was six qabs; it was newly created from the manna. Others called it \"from the earth,\" like truffles, and also in the bulbs that are in the earth. Forty years they ate the manna. Some had much and some had little. That command of one measure per head commanded that they take, and he who was diligent and gathered more, one measure remained for him; and he who gathered little, up to one measure something of what he gathered, and this indeed is beyond nature, that is divine. And he left over from it for the morning, and worms bred on it, because they transgressed the command of him who said, \"Do not leave over from it\"; they did not allow that they should leave over from it as if over God, but they trusted each day and not in their own strength, and they did not worry that tomorrow, when he is not, the son would worry. And the striking of the rock by Moses in the desert, and the earth that had no water: they supposed that that was natural, and not that God did it, because from a rock he brought forth water, which are all divine, and the manna and the quails were created beyond nature. And it is known from that, that when they entered the desert, they did not find in it the earth of manna; and also from that, that in six days it was, on the seventh it was not. Every place they went, it was found until they entered the land of Moab, and also the quails of creation . . . from that which from the sea came up by command, and that which for the flight at the beginning from the water he brought out; so the water from the rock and the manna and the quails were new and beyond nature. And the Lord said to Moses that he strike the rock with his staff, commanding that they bring out water.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܐܬܐ","severity":"info","text":"The Syriac term ܣܐܬܐ (sāṯā) denotes a dry measure of capacity, here equated with six qabs. Bar Salibi explains that a measure of one-tenth of a seah is called a makuka.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܢܢܐ","severity":"info","text":"The word ܡܢܢܐ (mannā) refers to the biblical manna. Bar Salibi notes that the seah measure was newly created from the manna, indicating a miraculous origin.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"striking the rock","severity":"info","text":"The passage alludes to Exodus 17:6, where Moses strikes the rock at Horeb to produce water. Bar Salibi interprets this as a divine act beyond nature.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quails","severity":"info","text":"The quails (ܣܠܘܝ) are identified with the biblical quail of Exodus 16:13. Bar Salibi describes them as created beyond nature, linking them to the manna and water from the rock.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from measures and manna to the command about gathering, then to the striking of the rock and the quails, forming a thematic unit on miraculous provision.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacuna","severity":"caution","text":"The Syriac text contains a lacuna marked by ellipsis, breaking the discussion of quails. The English draft attempts to bridge the gap, but the original sense is incomplete.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the earth' (ܡܼܢ ܐܐܪ) may refer to truffles or bulbs, but the exact identification is uncertain. The lacuna after 'quails of creation' leaves the comparison unclear."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܡܛ݀ܠ ܕܡܼܢ ܟ݀ܠܗܘ݀ܢ ܟܐܦ̈ܐ ܝܒܝܼܫ ܘܛܒ ܩܿܫܐܼ ܘܠܐ ܡܫܬܼܥܒܕ ܠܦܪܙܠܐ ܘܐܣܝܼܢܐ ܒܗ ܚܡܝܼܡܘܼܬܐ ܡܛܠ ܕܬܐܪܒܝ ܬܕܡܘܪܬܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܚܠܦ ܛܪܝܢܐ ܠܛܘܼܪܐ ܡܚܼܘܐ: ܐܟܡܿܢ ܕܐܦ ܛܘܼܪܐ ܟܐܦܐ ܗܿܘ ܩܫܝܐ ܒܕܡܘܼܬ ܛܪܢܐ: ܘܒܙܒܢ ܐܙܠܼܘ ܐܢܫܝܼ̈ܢ ܠܗ݀ܝ ܕܘܼܟܬܐ: ܘܚܙܼܘ ܠ̈ܡܝܐ ܕܪܕܝܢ ܡܼܢ ܛܘܪܐ ܗܘ ܥܕܟܝܼܠ܀ ܐܚܪ̈ܢܐ ܐܡܼܪܘ ܕܟܐܦܐ ܗܿܝ: ܥܡܗܘܿܢ ܫܿܩܠܝܼܢ ܗܼܘܘ ܠܗܿ: ܐܠܐ ܬܪܬܝܢ ܙܒܢ̈ܝܼܢ ܗܼܘܬ݀ ܬܕܡܘܪܬܐ܇ ܘܐܚܪܬܐ ܗܿܝ ܗܿܕܐ ܡܼܢ ܗ݀ܝ. ܘܗܕܐ ܡܿܢ܇ ܡܼܢ ܛܪܢܐ ܕܛܘܼܪܐ ܐܒܼܥ ܡ̈ܝܐ ܘܬܡܢ ܡܼܢ ܟܐܦܐ ܕܫܪܝܐ ܒܡܕܒܪܐ ܐܪܒܥܐ ܢܗܪ̈ܘܬܐ܀ ܐܡܿܪܝܼܢ ܓܝܪ ܕܝܒ̄ ܢܚܝܪܝܢ ܢ݀ܒܥܝܼܢ ܗܼܘܘ ܡܼܢ ܟܐܦܐ ܠܦܘܼܬ ܝܒ̄ ܫܒ̈ܛܐ܀ ܘܢܦܩܘܢܼ ܡ̈ܝܐ ܗ̄ ܠܘ ܐܟܡܿܢ ܕܡ̈ܠܐ ܚܕ̈ܬܐ ܢܒܥܼܘ ܬܡܢ ܐ݀ܡܪܝܼܢ ܐܚܪ̈ܢܐ܀ ܐܠܐ ܡ̈ܝܐ ܠܡ ܩܠܝܼܠ ܒܝܕ ܡܥܒܕܢܘܬ ܐܠܗܝܬܐ ܡܬܼܢܣܒܝܼܢ ܗܼܘܘ ܒܟܐܦܐ܇ ܘܣܿܓܝܢ ܗܼܘܘ ܬܡܢ: ܐܝܟ ܡܫܚܗܿ ܕܐܪܡܠܬܐ܀ ܩܼܪܐ ܫܡܐ ܕܐܬܪܐ ܢܣܐ ܘܡܪܝܒܐ ܗ̄ ܢܣܝܼܘ: ܘܐܪܝܼܒܘ ܥܠ ܐܠܗܐ܀ ܘܐܬܼܐ ܥܡܠܝܩ ܠܡܥܒܼܕ ܗ̄ ܨܒܼܐ ܕܢܛܠܩ ܠܒܘܼܪ̈ܟܬܗ ܕܐܝܼܣܚܩ ܕܠܘܬ ܝܥܩܘܿܒ ܘܢܬܢܩܡ ܚܠܦ ܩܫܝܼܫܗ: ܗܐ ܠܡ ܪܝܫܐ ܥܒܿܕܬܗ ܠܟ ܘܦܩܼܕ ܠܝܫܘܿܥ ܒܪܢܘܿܢ ܕܢܩܪܒ ܥܡ ܥܡܠܝܩ: ܘܡܘܫܐ ܘܐܗܪܘܢ ܘܚܘܪ ܣܠܼܩܘ ܠܪܝܫ ܪܡܬܐ: ܘܟܕ ܡܪܝܼܡ ܡܘܫܐ ܗ̄ ܒܝܕ ܓܝܪ ܬܠܝܐ ܕܐܝܼܕ̈ܘܗܝ ܢܪܓܫ ܥܡܐ ܒܙܟܘܿܬܐ ܕܡܬܼܝܗܒܐ ܠܗܘܿܢ: ܘܢܕܥܘܢܼ ܕܠܘ ܒܚܝܠܐ ܐܢܫܝܐ ܐܠܐ ܡܼܢ ܫܡܝܐ ܙܟܘܬܗܘܿܢ܀","english":"from the rock, all the stones were dry and hard and could not be worked with iron or steel, because of the heat of the miracle. Others said that instead of the manna, the rock showed forth: just as the rock was a hard stone in the form of manna. And at that time, men went to that place and saw the waters that flowed from that rock until now. Others said that that rock: they were taking it with them, but the miracle happened twice, and this one is from that one. And this one is from the manna of the rock, seeking water, and from the rock that was placed in the desert of the four rivers. For they said that the twelve chosen ones were seeking from the rock for the twelve tribes. And water came out, not as if new things were sought there, as others said. But water, not a little, by divine providence was being given in the rock, and it was abundant there, like the oil of the widow. The name of the place is called Sūs and Marībā, Sūsīō, and they rebelled against God. And Amalek came to do what he wanted, to destroy the blessings of Isaac that were with Jacob, and to take revenge for his elder. Behold, the head made you, and commanded Joshua son of Nun to fight with Amalek. And Moses, Aaron, and Hur went up to the top of the height. And when Moses raised his hands, for through the raising of his hands the people perceived the victory that was being given to them, and they knew that not by human power but from heaven was their victory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܪܝܼܢܐ","severity":"info","text":"The Syriac term ܛܪܝܼܢܐ (manna) is the subject of the preceding passage and is here contrasted with the rock that produced water.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܘܼܣ ܘܡܪܝܼܒܐ","severity":"info","text":"The place name Sūs and Marībā (Sūsīō) is identified as a location where water flowed from a rock; the text notes that the people rebelled against God there, linking to the Amalek narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܡܠܝܩ","severity":"info","text":"The mention of Amalek and Joshua son of Nun fighting with Amalek alludes to Exodus 17:8-16, where Joshua is not named but the battle is described; the commentary adds Joshua explicitly.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܫܚܗ ܕܐܪܡܠܬܐ","severity":"info","text":"The comparison of abundant water to 'the oil of the widow' likely refers to the miracle of the widow's oil in 2 Kings 4:1-7, where oil is multiplied.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܪܬܝܢ ܙܒܢ̈ܝܼܢ ܗܼܘܬ ܬܕܡܘܪܬܐ","severity":"info","text":"The commentary notes that the miracle of the rock occurred twice, indicating a tradition of multiple miraculous events at the same site, possibly reflecting later hagiographic embellishment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܛܪܝܼܢܐ ܕܛܘܼܪܐ","severity":"caution","text":"The phrase 'from the manna of the rock' is ambiguous: it may mean the rock produced manna-like substance or that the rock itself was like manna; the text does not resolve this.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the rock and manna is unclear: whether the rock produced manna or was analogous to it.","The identity of 'the twelve chosen ones' is not specified; they may be tribal leaders or a later tradition."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܗܘܼ̈ܝ ܐܝܼܕ̈ܘܗܝ ܒܗܝܡܢܘܼܬܐ ܗ̄ ܡܥܕܪ̈ܢܝܬܐ ܕܝܼܣܪܐܝܠ ܗܘ̈ܝ ܐܝܼܕ̈ܘܗܝ: ܒܗܝܡܢܘܼܬܐ ܕܗܝܡܼܢܘ ܡܼܢ ܐܝܼܕ̈ܘܗܝ ܕܡܘܫܐ ܪܕܐ ܠܗܘܿܢ ܥܘܼܕܪ̈ܢܐ܆ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܡܿܗܝܡܢ ܗܼܘܐ ܠܡ ܡܘܫܐ: ܕܡܐ ܕܗܿܟܢ ܡܢܝܼܦ ܗܼܘܐ ܠܥܡܐ ܒܐܝܼܕ̈ܘܗܝ ܘܬܠܐ ܠܗܘܢܿ܇ ܡܬܓܢ̱ܒܪ ܥܡܐ ܥܠ ܒܥ̈ܠܕܒܒܐ ܩܿܢܝܢ ܥܘܼܕܪܢܐ ܘܩܿܛܦܝܢ ܙܟܘܼܬܐ܀ ܟܬܘܿܒ ܕܘܼܟܪܢܐ ܗܢܐ ܒܣܦܪܐ ܗ̄ ܐܝܟ ܕܠܠܘܼܒܒܐ ܕܥܡܐ ܘܕܘܼܚܠܐ ܕܥܡ̈ܡܐ: ܘܐܦ ܕܢܕܚܠ ܥܡܠܝܼܩ܀ ܘܒܢܼܐ ܡܘܫܐ ܡܕܒܚܐ ܗ̄ ܐܘܿ ܥܠ ܢܣܝܿܢܐ ܕܩܪܒ ܐܠܗܐ ܠܥܡܐ ܒܩܪܐ ܕܥܡ ܥܡܠܝܩ ܐܡܼܪ ܐܘܿ ܥܠ ܢܣܝܼܢܐ ܕܩܪܒ ܥܡܠܝܩ ܠܐܠܗܐ܆ ܕܕܠܡܐ ܡܿܨܐܼ ܐܠܗ ܠܡܥܕܪܘܼ ܠܥܡܐ܆ ܐܘܿ ܠܐ܆ ܐܘܿ ܕܢܣܝܼܘ ܟܿܠܗܘܿܢ ܥܡܡ̈ܐ ܘܝܼܕܥܘ ܕܡܪܝܐ ܗܿܘ ܥܕܘܪܗ ܕܝܼܣܪܐܝܠ ܘܢܣܝܼ ܐܦ ܝܣܪܐܝܠ: ܕܡܪܝܐ ܗܿܘ ܝܨܘܿܦܗ: ܗܐ ܐܝܼܕܐ ܥܠ ܟܘܼܪܣܝܐ ܗ̄ ܠܡܕܒܚܐ ܕܒܢܼܐ ܩܿܪܐ ܟܘܼܪܣܝܐ܇ ܗ݀ܝ ܕܒܕܡܘܼـ ܟܘܼܪܣܝܐ ܡܬܩܢ ܗܼ،ܐ ܗܐ ܐܝܼܕܐ ܕܐܠܗܐ ܣܝܼܡܐ ܥܠ ܟܘܼܪܣܝܐ ܕܣܚܦܐ ܘܬ݀ܒܪܐ ܒܿܬܪܟܢ ܠܥܡܠܝܩ ܟܕ ܐܝܼܕܐ ܒܟ݀ ܕܘܼܟ ܠܡܥܒܕܢܘܼܬܐ ܡܫܡܗ܀ ܟܘܼܪܣܝܐ ܥܠ ܡܠܟܘܼܬܐ ܘܕܝܿܢܘܼܬܐ ܪܡܿܙ: ܡܼܢ ܥܝܕܐ ܕܡ̈ܠܟܐ ܕܟܕ ܕܝܢܝܼܢ ܝ݀ܬܒܝܼܢ ܥܠ ܟܘܼܪܣܝܐ: ܩܪܒܐ ܠܡܪܝܐ ܒܥܡܠܝܼܩ ܡܼܢ ܕܪܕܪ̈ܝܢ ܩܿܪܐ ܡܼܢ ܙܒܢܐ ܕܒܗ ܢܦܼܩ ܥܡܐ ܡܼܢ ܡܨܪܝܢ: ܥܠ ܡܕܒܚܐ ܟܬܼܒܘ ܠܗܿܠܝܢ ܡܗܠܐ܆ ܕܗܐ ܐܝܼܕܐ ܥܠ ܟܘܼܪ̈ܣܘܬܐ ܩܪܒܐ ܠܡ ܒܥܡܠܝܩ ܡܼܢ ܕܪܕܪ̈ܝܢ: ܡܨܪܝܢ ܠܡ ܐܪܙ ܥܠܡܐ ܕܬܥܫ̈ܐ܆ ܡܥܒܪܬܐ ܕܒܝܡܐ ܡܥܡܘܕܝܬܐ܀ ܩܪܒܐ ܕܥܡܠܝܩ: ܩܪܒܐ ܕܥܡ ܐܟܿܠܩܪܨܐ܀ ܡܘܫܐ ܕܘܼܟܬ ܡܪܝܢ܀ ܚܘܼܛܪܐ ܥܠ ܚܕܝܗ ܐܪܙ ܨܠܝܼܒܐ܀ ܐܗܪܘܢ ܘܚܘܪ ܕܡܘܼܬ ܓܝ̈ܣܐ܀ ܪܡܬܐ ܐܪܙ ܓܓܘܠܬܐ܀","english":"His hands were in that faith, the helping hands of Israel. His hands were in the faith by which they believed from the hands of Moses. He led them to help. Others said that Moses believed, for when he stretched out his hands over the people and raised them up, the people prevailed over their enemies, a strong help and a cutting victory. Write a memorial in this book, as for the heart of the people and the fear of the nations, and also the fear of Amalek. And Moses sought an altar, whether concerning the sign that God fought for the people in the battle with Amalek, he said, or concerning the sign that Amalek fought against God, lest God be able to help the people or not, or that all the nations might see and know that the Lord is the helper of Israel, and Israel might also see that the Lord is their protector. Behold, a hand upon the throne, that is, for the altar that he sought, he calls a throne. This, which in the likeness of a throne is set up, behold, the hand of God placed upon the throne of overthrow and destruction, afterwards for Amalek, while the hand is in you, to perform a renowned service. The throne signifies kingdom and judgment. With the custom of kings, when they judge, they sit upon a throne. The battle with Amalek was with the Lord, with the generations, he calls it with the time in which the people went out from Egypt. Upon the altar they wrote these praises: Behold, a hand upon the thrones, the battle with Amalek with the generations. Egypt, the mystery of the world of errors, the crossing of the sea, baptism. The battle of Amalek: the battle with the slanderer. Moses, the place of the Lord. The staff upon the one, the mystery of the cross. Aaron and Hur, the likeness of the armies. The height, the mystery of Golgotha.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܘܼܪܣܝܐ","severity":"info","text":"The Syriac term ܟܘܼܪܣܝܐ (throne) is interpreted by Bar Salibi as a symbol of both kingdom and judgment, linking the altar Moses sought to a throne of divine authority.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܡܠܝܼܩ","severity":"info","text":"Amalek (ܥܡܠܝܼܩ) is glossed as 'the slanderer' (ܐܟܿܠܩܪܨܐ), a typological identification common in Syriac exegesis, representing spiritual adversaries.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 17:8-16","severity":"info","text":"The passage alludes to the battle with Amalek (Exod 17:8-16), where Moses' raised hands and the people's victory are interpreted as divine intervention.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"baptism","severity":"info","text":"The crossing of the Red Sea is allegorized as baptism (ܡܥܡܘܕܝܬܐ), a standard typology in Syriac commentary, linking Exodus to Christian sacraments.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Moses, Aaron, Hur","severity":"info","text":"The passage concludes with a series of brief symbolic identifications: Moses as 'the place of the Lord', Aaron and Hur as 'the likeness of the armies', and the staff as 'the mystery of the cross', forming a catechetical summary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Golgotha","severity":"info","text":"The height (ܪܡܬܐ) is identified as the mystery of Golgotha (ܓܓܘܠܬܐ), connecting the Exodus narrative to Christ's crucifixion, a common typological move in Syriac tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., ܕܘܼܟܪܢܐ (memorial) may be a variant of ܕܘܼܟܪܢܐ (remembrance); the phrase ܗܐ ܐܝܼܕܐ ܥܠ ܟܘܼܪܣܝܐ (behold, a hand upon the throne) is ambiguous as to whether it refers to a physical gesture or a symbolic representation."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ܗܢ ܚܘܪ ܡܬܼܐܡܪ ܕܚܬܢܗ ܗܼܘܐ ܕܡܘܫܐ: ܘܒܥܠܗܿ ܕܡܪܝܡ: ܘܗܘܼܝܘܼ ܩܫܝܼܫܗ ܕܒܨܠܝܐܝܠ ܐܘܡܢܐ܆ ܡܬܼܐܡܪ ܕܥܡܐ ܪܓܡܘܼܗܝ܆ ܟܕ ܫܐܼܠܘ ܕܢܥܒܕ ܠܗܘܿܢ ܥܓܠܐ ܘܠܐ ܨܒܼܐ: ܟܕ ܐܝܼܬ̄ܘ ܡܘܫܐ ܒܛܘܼܪܐ ܘܩܪܒ ܝܬܪܘܿܢ ܝܩ̈ܕܐ ܫܠ̈ܡܐ ܗ̄ ܟܦܼܪ ܒܛܥܝܘܼܬܐ ܘܐܬܬܼܠܡܕ ܠܫܪܪܐ ܘܐܝܟ ܒܝܬܝܐ ܩܪܒ ܕܒܚ̈ܐ ܠܐܠ̈ܐ: ܐܚܪ̈ܢܐ ܐܡܼܪܘ ܕܠܘ ܓܡܝܼܪܐܝܬ ܐܬܬܼܠܡܕ ܡܛ݀ܠ ܕܪܝܫܐ ܗܼܘܐ ܕܡܕܝܢ ܐܠܐ ܩܪܒ ܐܝܟ ܕܡܩܪܒܝܼܢ ܚܢ̈ܦܐ ܐܟܡܐ ܕܕܪܝܘܫ ܘܟܘܪܫ: ܝܼܬܒ ܡܘܫܐ ܠܡܕܢ ܠܥܡܐ ܣܿܝܡܝܼܢ ܗܼܘܘ ܥܡܐ ܡܢܗܘܿܢ ܐ݀ܬܝܢ ܗܼܘܘ ܣܿܝܡܝܼܢ ܘܡܥܩܒܝܼܢ ܥܠ ܐܠܗܐ ܘܐܠܗܝ̈ܬܐ ܦܘܼܩ̈ܕܢܐ܀ ܐܚܪ̈ܢܐ ܡܬܼܚܪܝܢ ܗܼܘܘ ܥܠ ܒܥܬ̈ܐ ܡܕܡ ܡܼܢ ܦܘܼܩܕܢܐ ܘܢܛܘܪܘܬܐ܀ ܕܢܡܘܿܣܐ ܘܕܐܝܟܢ ܢܬܩܪܒܘܢܼ ܠܘܬ ܐܠܗܐ: ܡܛ݀ܠ ܕܡܿܦܩܕ ܠܟ ܐܠܗܐ ܗ̄ ܡܥܕܪ ܠܟ ܐܠܗܐ ܗ̄ ܠܡܩܼܡ ܠܘܼܩܒܠ ܟܿܠܗ ܥܡܐ: ܢ ܡܠܼܟܐ ܕܠܟ ܡܠܿܟܬ ܬܥܒܼܕ܀ ܡܠܟܐ ܕܝܬܪܘܢ ܘܐܢܬ ܬܚܼܙܐ ܓܒܪ̈ܐ ܕܚ̈ܝܠܐ ܕܕܚܠܝܼܢ ܡܼܢ ܐܠܗܐ: ܓܒܪ̈ܝܼܢ ܫܪܝܼܪ̈ܝܼܢ: ܘܣܿܢܝܢ ܫܘܼܚܕܐ ܘܢܟܼܠܐ܇ ܘܐܩܝܼܡ ܥܠܗܘܿܢ ܪ̈ܝܫܝ ܐܠܦ̈ܐ ܘܫܪܟܐ܀ ܘܒܝܪܚܐ ܠܡ: ܒܗ ܒܝܘܡܐ ܐܬܼܘ ܠܡܕܒܪܐ ܕܣܝܼܢ ܗ̄ ܝܪܚܐ ܬܠܝܼܬܝܐ ܠܚܙܝܪܢ ܩܿܪܐ: ܣܝܢ ܠܣܝܢܝ: ܡܼܢ ܫܡܝܐ ܕܣܢܝܐ ܚܘܪܝܒ ܥܠ ܫܡ ܚܘܪܒܐ܀ ܘܣܠܼܩ ܡܘܫܐ ܗ̄ ܒܝܕ ܓܠܝܢܐ ܐܬܦܼܩܕ ܕܢܣܩ ܠܛܘܼܪܐ: ܐܢܬܘܢܿ ܚܼܙܝܬܘܿܢ ܠܡܕܡ ܕܥܒܿܕܬ ܠܡܨܪܝܢ ܗ̄ ܐܝܬܝܿܬ ܥܠܝܗܘܿܢ ܡܚ̈ܘܬܐ ܘܒܿܬܪܟܢ ܛܘܼܒ̈ܥܐ: ܘܫܩܿܠܬܟܘܿܢ ܐܝܟ ܕܥܠ ܓܦ̈ܝ ܢܫܪܐ ܗ̄ ܕܒܝܕ ܡܕܒܪܢܘܼܬܟܘܿܢ ܫܘܙܒܬܟܘܿܢ ܡܼܢ ܐܝܼܕ̈ܝ ܦܪܥܘܿܢ ܘܡܼܢ ܚܪܒܐ ܕܥܡܠܝܩ ܐܘܿ ܥܠ ܩܠܝܼܠܘܼܬܐ ܕܫܘܘܙܒܗܘܿܢ ܐ݀ܡܪ܇ ܗ݀ܝ ܕܥܠ ܓܦ̈ܝ ܢܫܪܐ܀","english":"It is said that the error of Moses was that he was the husband of Miriam, and that he was the father-in-law of Bezalel the craftsman. It is said that the people stoned him when they asked him to make them a calf and he refused. When Moses was on the mountain, Jethro approached and offered sacrifices. He renounced error and was taught the truth, and like a priest he offered sacrifices to God. Others said that he was not fully taught because he was a priest of Midian, but he offered sacrifices as the pagans do, like Darius and Cyrus. Moses sat to teach the people. The people were listening; they were coming, listening, and waiting upon God and the divine commandments. Others were disputing about the matters of the commandments and the ordinances of the law and how they should approach God. For God commands you, God helps you to stand against the whole people, and the king who has no kingdom will act. The king of Jethro, and you will see men of valor who fear God, true men, and abundant bribery and deceit, and he appointed over them heads of thousands and the rest. And in the month of Iyyar, on that day they came to the desert of Sin, which is the third month for the month of Ziv. Sin is my thorn, from the name of the desert of Sin. And Moses went up, for by revelation he was commanded to go up to the mountain. You yourselves have seen what I did to Egypt; I brought upon them plagues and after them frogs; and I took you as on the wings of an eagle, that by your leadership you were saved from the hands of Pharaoh and from the sword of Amalek, or concerning the ease of your salvation, it is said: this is on the wings of an eagle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܨܠܝܐܝܠ","severity":"info","text":"Bezalel (Bəṣalʼēl) is the craftsman of the tabernacle in Exodus 31, here identified as Moses’ son-in-law, a tradition not in the biblical text but found in later Jewish and Christian lore.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܓܠܐ","severity":"info","text":"The request for a calf (ʿeglā) alludes to the golden calf episode (Exodus 32), though here the people ask Moses to make it and he refuses, a variant on the biblical narrative where Aaron fashions the idol.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܬܪܘܿܥ","severity":"info","text":"Jethro (Yitrōʿ) is Moses’ father-in-law and a priest of Midian (Exodus 2:16–21). The commentary’s claim that he renounced error and was taught truth reflects a tradition of Jethro’s conversion, not explicit in Exodus.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܪܝܘܫ ܘܟܘܪܫ","severity":"info","text":"Darius and Cyrus are Persian kings, here cited as examples of pagan sacrificers. This anachronistic parallel aligns Jethro’s pre-conversion offerings with non-Israelite royal practice, a typological move common in Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܝܼܥ","severity":"info","text":"Sin (Sîn) is the desert of Sin (Exodus 16:1). The gloss ‘Sin is my thorn’ (Syriac sîn l-sînî) is a folk etymology, playing on the similarity of the place name to the word for ‘thorn’ (sanyā).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܠ ܓܦ̈ܝ ܢܫܪܐ","severity":"caution","text":"The phrase ‘on the wings of an eagle’ is obscure; it may be a metaphor for divine rescue or a reference to a lost tradition. The text’s shift to direct address (‘you yourselves have seen’) suggests a homiletic insertion.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ‘the king who has no kingdom’ is unclear; possibly a proverbial figure or a reference to a usurper.","The relationship between the month names Iyyar and Ziv is confused; the text says Sin is the third month for Ziv, but Ziv is usually the second month.","The stoning of Moses is not in Exodus; it may be a haggadic expansion or a textual corruption."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܟ݀ܠܡܿܢ ܕܢܩܪܘܒ ܠܛܘܼܪܐ ܢܬܩܛܠ ܗ̄ ܕܠܘ ܒܡܥܕܒܢܘܼܬܐ ܐܢܫܝܬܐ ܡܬܩܼܛܠ܇ ܐܠܐ ܡܼܢ ܫܼܠܝܢ ܢܦܿܠ ܘܡܫܬܪܐ: ܐܢ ܒܪܢܫܐ ܐܝܼܬ̄ܘ ܘܐܢ ܒܥܝܼܪܐ ܟܕ ܡܡܪܚ ܠܡܬܼܩܪܒܘܼ ܠܛܘܼܪܐ ܒܗ݀ܝ ܫܥܬܐ ܕܥܿܒܕ ܘܡܬܼܛܒܚܝܼܢ ܓܪ̈ܡܘܗܝ ܐܝܟ ܪܓܝܼܡܐ ܕܡܼܢ ܐܢܫ̈ܐ ܗܕܐ ܓܝܪ ܬܚܼܡ ܕܠܐ ܐܝܟ ܥܝܕܐ ܕܒܢܝ̈ܢܫܐ ܡܐ ܕܫܿܡܥܝܼܢ ܕܬܡܢ ܐܝܼܬ̄ܘ ܐܠܗܐ: ܢܬܪܓܪܓܘܢܼ ܠܡܚܼܙܐ ܕܠܡܿܢ ܕܡܐ ܘܐܝܟܢ ܐܝܼܬ̄ܘ܀ ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܓܠܝܢܐ ܡܬܼܪܓܫܢܐ ܗܼܘܐ ܗܢܐ ܐܝܟ ܕܐܬܼܚܙܝܼ ܠܐܒܪܗܡ ܬܠܬܐ ܓܒܪ̈ܝܼܢ: ܘܐܠܐ ܠܡ ܠܐ ܛܘܼܪܐ ܛܘܼܪܐ: ܘܠܐ ܡܘܿܫܐ ܡܘܿܫܐ: ܘܠܐ ܥܡܐ ܥܡܐ܀ ܘܒܝܘܡܐ ܬܠܝܼܬܝܐ ܗܘܼܘ ܩ̈ܠܐ ܘܒܪ̈ܩܐ ܗ̄ ܩ̈ܠܐ ܠܪ̈ܥܡܐ ܐܡܿܪ ܘܥܢܢܐ ܬܩܝܼܦܬܐ ܗܼܘܬ݀ ܗ̄ ܥܢܢܐ ܠܥܪܦܠܐ ܚܫܘܼܟܬܐ ܘܐܘܟܡܬܐ ܩܿܪܐ܆ ܠܗܿ ܕܝܢ ܡܫܡܗ܇ ܐܦ ܬܢܢܐ ܕܛܘܼܪܐ܀ ܩܠܐ ܕܩܪܢܐ ܐܙܿܠ ܗܼܘܐ ܘܬܩܿܦ ܗ̄ ܕܚܕ ܒܿܬܪ ܚܕ ܐܙܿܠ ܗܼܘܐ ܩܠܐ: ܘܟܕ ܠܐ ܫܠܼܡ ܗܢܐ ܪܥܡܐ܇ ܐܬܼܐ ܐܚܪܢܐ ܗܿܝ ܕܠܐ ܢܪܚܩܘܢܼ ܡܼܢ ܩܕܡ ܡܪܝܐ ܠܡܚܼܙܐ ܗ̄ ܠܐ ܬܪܝܼܨܐ ܡܠܼܬܐ܇ ܐ݀ܡܪ ܠܡ ܕܠܐ ܢܪܚܩܘܢܼ ܫܦ̈ܘܼܠܐ ܕܛܘܼܪܐ ܠܡܬܼܩܪܒܘܼ ܩܕܡ ܡܪܝܐ ܐܝܟ ܕܠܡܚܼܙܝܗ܀ ܠܐ ܠܡ ܢܪܚܩܘܢܼ ܡܼܢ ܕܘܼܟܬܐ ܕܡܬܚܡܐ ܠܗܘܿܢ ܠܡܬܼܩܪܒܘܼ ܝܬܝܼܪ ܩܕܡ ܡܪܝܐ܀ ܐܦ ܟܗ̈ܢܐ ܕܩܪܝܼܒܝܼܢ ܠܡܪܝܐ ܗ̄ ܠܐ ܥܕܟܝܼܠ ܐܬܼܦܪܫ ܗܼܘܐ ܐܗܪܘܢ ܘܠ̈ܘܝܐ ܠܡܪܝܐ ܠܟܗܢܘܼܬܐ܆ ܡܿܕܝܢ ܟܗ̈ܢܐ ܕܡܬܼܩܕܫܝܼܢ ܬܢܢ ܩܿܪܐ ܠܪ̈ܝܫܝ ܫܒ̈ܛܐ܀ []ܚܝܗܝ ܠܛܘܼܪܐ ܗ̄ ܕܠܐ ܢܣܼܩ ܥܠܘܗܝ ܐܢܫ܀ ܘܩܕܫܝܗܝ ܗ̄ ܕܠܐ ܢܐܙܠ ܐܢܫ ܠܘܬܗ܀ ܝܩܕܢܐ ܕܛܘܼܪܐ ܘܓܘܙܠܬܐ ܘܼܒܪ̈ܩܐ ܘܩܠܐ: ܒܓܠܝܢܐ ܗܘܼܘ: ܠܘ ܫܪܪܐ ܕܣܘܼܥܪܗܢܐ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܒܿܬܪ ܫܘܼܢܝܗ ܕܐܠܗܐ ܕܡܼܢ ܛܘܼܪܐ܇ ܠܐ ܦܫܬ . . . .","english":"When he drew near to the mountain, he was killed, not by a human hand, but by a falling stone that struck him and set him free. Whether he was at the head or in the rear, when he rashly approached the mountain at the very hour when the deed was done, his bones were shattered like a stone that falls from a height. For this is the limit, that it is not like the custom of the Hebrews, when they heard that God was there, they were eager to see what he was like and how he was. The Hebrews said that a visible, perceptible being was there, as appeared to Abraham in the form of three men. But no: the mountain is the mountain, Moses is Moses, and the people are the people. On the third day there were sounds and flashes, sounds of thunder, and a thick cloud was there, a cloud of darkness and blackness, which he calls the cloud of the mountain. The sound of the trumpet went forth and grew strong, one after another the sound went forth, and before this thunder ceased, another came, so that they would not draw near to see the Lord. He said that they should not draw near to the foot of the mountain to approach the Lord as if to see him. No, they should not draw near from the place that was forbidden to them, to approach too close to the Lord. Even the priests who were near the Lord had not yet been separated: Aaron and the Levites for the priesthood to the Lord. So the priests who are consecrated are called the heads of the tribes. He sanctified the mountain so that no man should ascend upon it, and he hallowed it so that no man should go to it. The fire of the mountain, the coal, the flashes, and the sound were visible, not the reality of the events, and it is known from what follows the descent of God upon the mountain, that it did not cease.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܠܡܿܢ ܕܢܩܪܘܒ ܠܛܘܼܪܐ","severity":"info","text":"The opening describes a death by falling stone, not by human hand, emphasizing divine punishment for unauthorized approach to the mountain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܚܼܡ","severity":"info","text":"The Syriac term ܬܚܼܡ (tḥūm) means 'limit' or 'boundary,' here indicating a divinely imposed restriction on approaching the mountain, distinct from Hebrew custom.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܪܗܡ ܬܠܬܐ ܓܒܪ̈ܝܼܢ","severity":"info","text":"The reference to Abraham seeing three men alludes to Genesis 18:2, where three visitors appear to Abraham, a theophany tradition Dionysius contrasts with the Sinai theophany.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܗ̈ܢܐ ܕܩܪܝܼܒܝܼܢ ܠܡܪܝܐ","severity":"info","text":"Dionysius notes that priests (Aaron and Levites) were not yet separated for priesthood, reflecting a pre-institutional stage of Israelite worship, relevant to Syriac liturgical history.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܘܡܐ ܬܠܝܼܬܝܐ","severity":"info","text":"The passage shifts to the third day, marking a temporal division in the narrative: sounds and flashes occur, then a thick cloud, followed by a trumpet sound, structuring the theophany sequence.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܦܫܬ","severity":"caution","text":"The Syriac text breaks off with ܠܐ ܦܫܬ ('it did not cease'), indicating a lacuna or incomplete sentence; the English draft supplies a conjectural completion about the descent of God.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the opening sentence is ambiguous; the context suggests a generic person, but the previous passage mentions Moses, leaving the referent uncertain.","The phrase 'ܠܐ ܦܫܬ' is incomplete; the English draft interprets it as referring to the descent of God, but the Syriac does not specify the subject."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"ܕܫܪܟܢܗܘܿܢ ܐܬܼܐ ܐܢܼܐ ܠܘܬܟܘܿܢ ܒܥܪܦܠܐ ܕܥܢܢܐ ܗ̄ ܠܘ ܡܛ݀ܠ ܡܘܿܫܐ ܐ݀ܬܐ ܐܠܐ ܡܛ݀ܠ ܫܘܼܪܗ ܕܥܡܐ ܒܗܝܡܢܘܼܬܐ ܘܕܐ ܢܐܡܪܘܢܼ ܕܡܘܫܐ ܛܟܼܣ ܠܢ ܢܡܘ̈ܣܐ ܘܠܘ ܐܠܗܐ ܛܟܣ ܠܦܘܼܩ̈ܕܢܐ ܘܕܝܼܢ̈ܐ܀ ܢܚܼܬ ܠܛܘܼܪܐ ܐܝܟܢܐ ܕܢܕܚܠ ܐܢܘܿܢ ܘܕܠܐ ܢܚܠܦܘܼܢܝܗܝ ܒ̈ܐܠܗܐ ܢܘܼܟܪ̈ܝܐ܀ ܦܩܼܕ ܕܢܚܘܪܘܢܼ ܠܒܘܼܫ̈ܝܗܘܢܿ ܐܝܟܢܐ ܕܥܡ ܕܟܝܘܼܬܐ ܘܢܗܝܼܪܘܼܬܐ ܢܗܘܘܿܢ ܡܛܝ̈ܒܐ ܠܫܡܼܥܐ ܕܐܠܗܐ ܘܠܚܙܬܐ ܕܐܝܠܝܢ ܕܬܡܢ܆ ܠܘ ܫܠܝܐܝܬ ܗܘܼܬ݀ ܡܚܬܬܐ܆ ܐܠܐ ܒܩ̈ܠܐ ܘܪ̈ܥܡܐ ܘܒܪ̈ܩܐ: ܐܝܟܢ ܕܢܙܝܼܥ ܐܢܘܿܢ. ܐܢܓܝܪ ܒܩܠܐ ܫܠܝܐ ܘܡܡܠܐ ܪܟܝܼܟܐ ܡܠܠ ܥܡܗܘܿܢ ܫܿܝܛܝܼܢ ܗܼܘܘ ܠܗ ܘܠܐ ܕܚܠܝܼܢ ܗܼܘܘ ܡܢܗ: ܐܢܓܝܪ ܒܿܬܪ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܒܥܓܠܐ ܚܠܦܘܼܗܝ ܟܡܐ ܝܬܝܼܪܐܝܬ ܐܢ ܒܫܠܝܘܼܬܐ ܘܪܟܝܼܟܘܼܬܐ ܡܠܠܐ ܗܼܘܐ ܥܡܗܘܢܿ܀ ܡܫܡܥ ܠܗܘܢܿ ܥܣܪܐ ܦܘܼܩ̈ܕܢܐ܇ ܘܡܼܢ ܕܚܠܼܬܐ ܥܿܪܩܝܼܢ ܗܼܘܘ ܡܼܢ ܗܕܐ ܕܐܢܬ ܬܐܠܦܼ ܕܠܐ ܕܟܝܢ ܗܼܘܘ ܘܩܕܝܼܫܝܼܢ܀ ܡܼܢ ܫܡܝܐ ܡܠܠ ܥܡܗܘܿܢ ܐܠܗܐ ܓܝܪ ܠܐ ܡܣܼܬܝܟܢܐ ܗܿܘ܆ ܘܫܡܝܐ ܕܡܢܗܿ ܡܠܠܐ ܐܝܬܝܗܿ ܓܢܝܼܙܘܬܗ ܕܡܼܢ ܟ݀ܠ ܕܡܢܗܿ ܐܦ ܡܠܠ ܘܡܼܢ ܟܿܠ ܟܪ ܕܡܫܡܥ ܩܠܗ: ܬܡܢ ܐܝܼܬܘܗܝ ܠܐ ܡܣܼܬܝܟܢܐܝܬ܀ ܪܝܫ ܡ̈ܠܐ ܕܐܡܼܪ ܐܠܗܐ܀ ܐܢܿܐ ܐܢܼܐ ܡܪܝܐ ܐܠܗܟ ܗ̄ ܠܐ ܬܥܼܒܕ ܠܟ ܟܿܠ ܨܠܡ ܗ̄ ܒܫܡܝܐ ܠܥܠ ܡܼܢ ܐܪܥܐ ܗ̄ ܐܝܟ ܢܗܝܼܪ̈ܐ ܟ݀ܠܗܘܿܢ܀ ܘܒܐܪܥܐ ܡܼܢ ܠܬܚܬ ܗ̄ ܐܝܟ ܚܝ̈ܘܬܐ ܘܝܥ̈ܬܐ ܘܟܐܦ̈ܐ ܕܐܝܟ ܗܿܠܝܢ܀ ܘܕܐܝܬ ܒܡ̈ܝܐ ܘܠܬܚܬ ܡܼܢ ܐܪܥܐ: ܐܝܟ ܢܘ̈ܢܐ ܘܪ̈ܚܫܐ ܕܒܡ̈ܝܐ: ܗܿܠܝܢ ܥܣܪܐ ܦܬܓ̈ܡܐ: ܡܼܢ ܬܪܝܢ ܙܢ̈ܝܐ ܐܝܬܝܗܘܿܢ: ܘܠܬܪܬܝܢ ܡܢܘ̈ܬܐ ܡܬܦܠܓܝܼܢ ܘܒܬܪܝܢ ܦܬܓܡ̈ܝܼܢ ܬܠܝܢ ܐܝܟ ܡܠܬܗ ܕܡܪܢ ܒܚܘܼܒܐ ܕܠܘܬ ܒܪܘܝܐ ܒܪܚܼܡܬܐ ܕܠܘܬ ܚ̈ܕܕܐ܀","english":"of the rest of them, the sign came to them in the cloud of the covenant, not because of Moses, but because of the people's faith. And they said that Moses established the laws, not God, established the commandments and judgments. He went up to the mountain where he feared, and where the foreign gods did not change him. He commanded that they wash their garments, so that with purity and cleanliness they might be prepared for the hearing of God and for the vision of Elijah there. The descent was not peaceful, but with voices, thunders, and lightnings, as if he were shaken. But when he spoke in a peaceful voice and gentle speech, he spoke with them; they were quiet before him and not afraid of him. But after all these things, immediately they changed, as if more so when he spoke with them in peace and gentleness. He made them hear the Ten Commandments. And when fear had fled from them, with this they learned that they were not pure and holy. When God spoke with them from heaven, for he is not limited, and the heaven from which he spoke is the hiddenness of him who, with everything from which he also spoke, and with every sound that makes his voice heard, there he is, without limitation. The beginning of the words that God spoke: \"I am the Lord your God; you shall not make for yourself any image, in heaven above, on earth below, like all the lights; and on earth below, like animals, birds, and stones that are like these; and that which is in the waters and below the earth, like fish and reptiles in the waters.\" These are the ten words; they are with two tablets, and they are divided into two sections, and on two words they depend, like the word of the Lord, in love towards creation, in mercy towards one another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܪܦܠܐ ܕܥܢܢܐ","severity":"info","text":"The phrase 'in the cloud of the covenant' (b-ʿarpelā d-ʿettā) echoes the Syriac tradition of the 'cloud of the covenant' (ʿarpelā d-ʿettā) as a theophanic sign, distinct from the Hebrew 'anān.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܣܪܐ ܦܘܼܩ̈ܕܢܐ","severity":"info","text":"The 'Ten Commandments' (ʿesrā pūqdē) refer to Exodus 20:1–17, but the Syriac text here lists a decalogue with prohibitions against images in heaven, earth, water, and below, which diverges from the Masoretic and Peshitta order.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܠܝܢ","severity":"info","text":"The mention of 'Elijah' (Elyā) in the context of the theophany at Sinai is anachronistic; Dionysius bar Salibi likely reads Elijah as a type of prophetic vision or as a figure associated with the mountain tradition in Syriac exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܣܪܐ ܦܬܓ̈ܡܐ","severity":"info","text":"The passage divides the Decalogue into 'ten words' (ʿesrā pethgāmē) on two tablets, further split into two sections, with two 'words' (pethgāmīn) as the foundation, reflecting a tripartite structural analysis common in Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܡܘܫܐ ܛܟܼܣ ܠܢ ܢܡܘ̈ܣܐ","severity":"info","text":"The claim that 'Moses established the laws, not God' reflects a polemic against Jewish or Samaritan traditions that attributed the law to Moses alone, a theme found in Syriac anti-Jewish literature.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܐ ܢܐܡܪܘܢܼ","severity":"caution","text":"The phrase 'and they said' (w-dā ʾamrū) introduces an unattributed opinion; the subject is ambiguous—possibly Jewish opponents or a heretical group—and the syntax is elliptical, requiring careful reading.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'they said' (w-dā ʾamrū) is unclear; it may refer to Jewish or Samaritan opponents, or to a group within the narrative.","The phrase 'the vision of Elijah there' (ḥzātā d-Elyā d-tammān) is ambiguous: it could mean a vision of Elijah himself or a vision at the place where Elijah appears.","The division of the Decalogue into 'two words' (treyn pethgāmīn) as a foundation is not standard; the referent of these two words is unspecified."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܠܢ ܗ݀ܝ ܕܐܢܿܐ ܐܢܼܐ ܡܪܝܐ ܐܠܗܟ ܕܐܣܩܿܬܟ ܘܥܕܡܐ ܠܦܬܓܡܐ ܕܐܬܕܟܪ ܠܝܘܡܐ ܕܫܒܬܐ ܗ̄ ܦܬܓ̈ܡܐ ܡܬܚܫܒܝܼܢ: ܐܠܐ ܒܪܥܝܢܐ ܚܕ ܐܢܘܿܢ ܡܼܢ ܗ݀ܝ ܕܝܩܪ ܠܐܒܘܼܟ ܘܠܐܡܟ: ܥܕܡܐ ܠܗܿܘ ܕܠܐ ܬܪܓ ܐܢܬܬܗ ܕܚܒܪܟ: ܚܕ ܐܢܘܿܢ ܒܣܘܼܟܠܐ ܘܡܠܦ ܒܗܘܿܢ ܕܢܪܚܩ ܡܼܢ ܣܘܓܦܢܐ ܕܚ̈ܕܕܐ ܘܕܢܪܚܡ ܘܢܝܩܪ ܚܕ ܠܚܕ܀ ܥܣܪܐ ܦܬܓ̈ܡܐ: ܠܐ ܬܥܒܼܕ ܠܟ ܟܿܠ ܨܠܡ ܘܟܿܠ ܕܡܘܼ܀ ܒ̄܆ ܕܠܐ ܬܐܡܐ ܒܫܡܗ ܕܡܪܝܐ ܒܕܓܠܘܼܬܐ܀ ܕܓ̄܆ ܛܪ ܝܘܡܐ ܕܫܒܬܐ ܘܩܕܫܝܗܝ܀ ܕܕ̄܆ ܝܩܪ ܠܐܒܘܼܟ ܘܠܐܡܟ܀ ܕܗ̄܆ ܠܐ ܬܓܘܼܪ܀ ܕܘ̄܆ ܠܐ ܬܩܛܘܿܠ܀ ܕܙ̄܆ ܠܐ ܬܓܢܘܿܒ܀ ܕܚ̄܆ ܠܐ ܬܣܼܗܕ ܥܠ ܚܒܪܟ ܣܗܕܘܬܐ ܕܓܠܬܐ܀ ܕܛ̄: ܕܠܐ ܬܪܓ ܐܢܬܬܗ ܗ̄ ܕܒܪܟ܀ ܕܝ̄܆ ܠܐ ܬܪܓ ܒܝܬܗ ܕܚܒܪܟ܀ ܠܐ ܬܥܒܕܘܢܼ ܠܟܘܿܢ ܥܡܝ ܐ̈ܠܗܐ ܗ̄ ܗ݀ܝ ܕܥܡܝ ܡܛ݀ܠ ܕܥܡ ܐܠܗܐ ܣܿܓܕܝܼܢ ܗܼܘܘ ܠܨܠ̈ܡܐ ܣܝܼܟ̈ܐ: ܘܡܕܒܚܐ ܕܐܕܡܬܐ ܬܥܒܼܕ ܠܝܼ ܗ̄ ܕܛܝܼܢܐ ܣܘܼܡܩܐ ܡܢܬܐ ܗܿܝ ܓܝܪ ܕܡܕܪܐ ܐܕܡܬܐ ܘܐܢ ܡܕܒܚܐ ܕܟܐܦܐ ܬܥܒܼܕ ܠܝܼ ܠܐ ܬܒܼܢܝܘ̄ ܒܦܣܝܼܠ̈ܬܐ ܡܛ݀ܠ ܕܦܪܙܠܐ ܗ̄ ܒܝܕ ܗܕܐ ܡܼܢ ܦܘܼܠܚܢܐ ܕܦܬܟܪ̈ܐ ܟܿܠܐ ܠܗܘܢܿ ܡܛ݀ܠ ܕܠܐ ܢܐܬܘܢܿ ܢܓܠܦܘܢܼ ܥܠ ܟܐܦ̈ܐ ܦܣܝܼ̈ܠܬܐ ܨܠ̈ܡܐ ܘܕܡܘ̈ܬܐ ܐܝܟ ܕܥܿܒܕܝܼܢ ܦܠ̈ܚܝ ܦܬܟܪ̈ܐ܀ ܠܐ ܬܣܼܩ ܒܕܪ̈ܓܐ ܠܡܕܒܚܝ ܗ̄ ܐܟܡܿܢ ܕܗܢܐ ܥܒܿܕܐ ܗܿܘ ܕܟܗ̈ܢܐ܆ ܘܟܿܠܐ ܠܗܘܿܢ ܬܘܼܒ ܕܠܐ ܢܥܒܕܘܢܼ ܡܕܒܚ̈ܐ ܪ̈ܡܐ ܒܕܡܘܼܬ ܦܠ̈ܚܝ ܠ̈ܫܐܕܐ܇ ܟܕ ܠܘ ܥܠ ܓܠܝ ܦܘܼܪܣܝܐ ܒܛܝܼܠ ܠܗ. ܗܫܐ ܠܡܙܗܪܘܼ ܟܕ ܠܘ ܟܿܠ ܕܣܿܠܩ ܥܠ ܕܪ̈ܓܐ ܡܬܼܓܠܐ ܦܘܼܪܣܗ܇ ܐܠܐ ܢܝܼܫܗ ܡܿܢ ܕܠܐ ܢܬܕܡܘܿܢ ܒܦ̈ܠܚܝ ܫ̈ܐܕܐ..","english":"This is the one: \"I am the Lord your God who brought you up.\" And up to the word that is remembered for the Sabbath day, the words are counted. But in one sense, this is the one: \"Honor your father and your mother,\" up to that: \"Do not covet your neighbor's wife.\" One sense in understanding, and it teaches in that it distances from the collision of each other and that they love and honor one another. Ten words: \"You shall not make for yourself any image or likeness.\" 1: \"Do not take the name of the Lord in vain.\" 2: \"Keep the Sabbath day and sanctify it.\" 3: \"Honor your father and your mother.\" 4: \"Do not commit adultery.\" 5: \"Do not kill.\" 6: \"Do not steal.\" 7: \"Do not bear false witness against your neighbor.\" 8: \"Do not covet your neighbor's wife.\" 9: \"Do not covet your neighbor's house.\" 10: \"You shall not make for yourselves gods with me,\" this is because with me, for they were worshipping carved images. And \"an altar of earth you shall make for me,\" that is, red earth, for that is of earth and clay. And \"if an altar of stone you shall make for me, you shall not seek after hewn stones,\" because iron is by this, and all the service of idols ceases, because they do not come, they do not carve upon stones hewn images and likenesses as the idolaters do. \"You shall not go up by steps to my altars,\" as that servant, that is, the priests, does. And all ceases again, that they should not make high altars in the likeness of the worshippers of demons, while the unveiling is not manifestly abolished for him. Now to warn, while not everyone who goes up on steps is revealed in his unveiling, but his mind, that he not resemble the demon-worshippers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܣܪܐ ܦܬܓ̈ܡܐ","severity":"info","text":"The passage enumerates ten commandments, but the list differs from the biblical Decalogue: it begins with the prohibition of images and includes 'Honor your father and mother' as a distinct commandment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪܣܝܐ","severity":"info","text":"The Syriac term ܦܘܼܪܣܝܐ (pursāyā) means 'unveiling' or 'revelation', here referring to the exposure of the body when ascending steps, which Bar Salibi warns against as imitating pagan priests.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܠ̈ܚܝ ܠ̈ܫܐܕܐ","severity":"info","text":"The reference to 'worshippers of demons' (ܦܠ̈ܚܝ ܠ̈ܫܐܕܐ) reflects a common Syriac Christian polemic against pagan cults, particularly those involving high altars and carved images.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܥܒܼܕ ܠܟ ܟܿܠ ܨܠܡ ܘܟܿܠ ܕܡܘܼ","severity":"info","text":"This echoes Exodus 20:4 (LXX: 'You shall not make for yourself an idol') but is adapted to Bar Salibi's catechetical list, which reorders and supplements the biblical commandments.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܿܠܐ ܠܗܘܿܬ ܬܘܼܒ","severity":"caution","text":"The phrase 'all ceases again' (ܘܟܿܠܐ ܠܗܘܿܬ ܬܘܼܒ) is ambiguous: it may mean that the prohibition of high altars ends the discussion, or that the practice of idolatry is entirely abolished.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the servant' (ܗܿܘ ܕܟܗ̈ܢܐ) is unclear: it may denote a specific priestly figure or a generic class of priests.","The phrase 'while the unveiling is not manifestly abolished for him' (ܟܕ ܠܘ ܥܠ ܓܠܝ ܦܘܼܪܣܝܐ ܒܛܝܼܠ ܠܗ) is syntactically difficult; the subject of 'abolished' is uncertain."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ܗܿܠܝܢ ܠܡ ܕܝܼ̈ܢܐ ܕܬܣܝܼܡ ܗ̄ ܙܘܼܗܪ̈ܐ ܕܚܿܫܚܝܼܢ ܗܼܘܘ ܠܙܒܢܐ ܗܿܘ܇ ܬܚܘܼܡ̈ܐ ܡܦܪ̈ܫܢܐ ܕܛܒ̈ܬܐ ܘܕܒܝܼܫ̈ܬܐ: ܬܘܼܒ ܦܘܼܩ̈ܕܢܐ ܐܢܢܩ̈ܝܐ ܐܢܘܿܢ܇ ܘܙܕܩ ܕܢܬܣܥܪܘܢܼ ܟܿܠܝܘܿܡ ܘܒܟܿܠܕܘܼܟ: ܕܝܼܢ̈ܐ ܕܝܢ ܥܠ ܗܿܠܝܢ ܕܥܠܡܐ ܘܥܠܡܢ̈ܝܬܐ ܡܒܕܩܝܼܢ ܘܠܘ ܠܟܿܠܢܫ ܡܼܢ ܐܢܢܩܝ ܓܿܕܫܝܼܢ ܐܝܟܢܐ ܕܢܫܡܠܐ ܐܢܘܿܢ: ܐܝܟ ܦܘܼܩ̈ܕܢܐ܀ ܢܡܘ̈ܣܐ ܕܝܢ ܐܝܬܝܗܘܿܢ܆ ܐܟܙܢܐ ܕܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܘܓܙܘܪܬܐ ܘܥ̈ܐܕܐ ܘܡܥܡܘܕ̈ܝܬܐ ܘܓܪܒܢܐ ܘܛܡܐܘܬܐ܇ ܗܿܢܝܢ ܕܐܦ ܐܢܢܩܝ̈ܬܐ ܐܝܬܝܗܝܢ܆ ܘܥܠܬܢܐܝܬ ܐܬܬܣܝܼܡܘ܆ ܒܪܡ ܠܘܬ ܡܫܟܢܐ ܡܣܼܬܥܪܝܼܢ ܗܼܘܘ܆ ܦܘܼܩ̈ܕܢܐ ܓܝܪ ܕܒܟ݀ܠ ܕܘܼܟ ܡܫܬܼܡܠܝܢ ܗܼܘܘ ܐܢܢܩܐܝܬ܆ ܡܛ݀ܠ ܕܕܠܐ ܥܠܬܐ ܡܣܼܬܥܪܝܼܢ ܗܼܘܘ܆ ܣܿܐܡ ܠܕܝܼ̈ܢܐ ܩܕܡ ܢܡܘ̈ܣܐ ܟ݀ܠ ܐܡܬܝ ܡܛ݀ܠ ܕܣܢܝܼܩܝܼܢ ܗܼܘܘ ܥܠ ܕܝܼܢ̈ܐ ܐܡܝܼܢܐܝܬ܇ ܘܠܐ ܢܣܬܢܩܘܢܼ ܕܒܕܝܼ̈ܢܐ ܕܥܡ̈ܡܐ ܢܕܘܼܢܘܢܼ. ܘܥܒܕܐ ܝܘܕܝܐ ܡܼܢ ܐܝܟܐ ܫܟܝܼܚ ܗܼܘܐ: ܒܕܗܼܢܘܿܢ ܠ̈ܚܕܕܐ ܠܐ ܫܿܒܝܢ ܗܼܘܘ ܘܐܡܿܪܝܼܢܢ ܕܡܼܢ ܣܢܝܼܩܘܼܬܐ ܡܙܒܢܝܼܢ ܗܼܘܘ ܒܢ̈ܝܗܘܢ ܠܚܕ̈ܕܐ: ܐܘܿ ܗܼܢܘܢ ܠܢܦܫܗܘܿܢ ܡܛ݀ܠ ܣܢܝܼܩܘܼܬܗܘܿܢ ܡܙܒܢܝܼܢ ܗܼܘܘ ܘܥܠܗܕܐ ܦܩܼܕ ܕܗܿܘ ܕܥܠ ܟܕ ܐܝܬ ܥܡܗ ܐܢܬܬܗ܇ ܬܦܘܩܿܝ ܥܡܗ: ܠܐ ܕܝܢ ܠܥܠܡ ܫܿܒܩ ܠܗܘܿܢ ܥܒ̈ܕܐ܀ ܥܒܕܐ ܕܠܐ ܨܿܒܐ ܕܢܬܼܚܪܪ ܢܩܘܿܒ ܐܕܢܗ ܗ̄ ܐܕܢܐ ܕܫܡܼܥܬ݀ ܠܚܘܼܪܐ ܠܐ ܨܒܼܬ݀ ܒܦܘܼܪܩܢܐ: ܒܗܿ ܬܗܼܘܐ ܐܬ݀ܐ ܕܥܕܟܝܼܠ ܡܫܥܒܕܐ ܗܿܘ ܡܪܗܿ ܒܨܒܝܿܢܗ܀","english":"These are the laws that were established as warnings that were necessary for the sacrifice. They are the distinct boundaries of good and evil. Moreover, the commandments are precise and complete, and it is right that you observe them every day and in every place. For these laws concern the world and worldly things, and they are examined, and not every precise occurrence happens as the commandments intend. As for the laws, they are such as sacrifices, offerings, circumcision, festivals, baptisms, leprosy, and impurity. These are also precise, and they were established causally, but they were not able to be observed everywhere, for the commandments were fulfilled precisely in every place, because they were observed without cause. He places the laws before the commandments whenever it is necessary, because they are concerned with the laws in a general way, and they do not require that the laws of the nations be observed. And a Jewish servant was found somewhere; in that time they did not allow one another, and they said that when they were in need they would sell among themselves to one another, or they would sell themselves because of their need. And concerning this he commanded that he who has his wife with him should go out with her; but he should never leave his servants. A servant who does not wish to be freed, his master pierces his ear, the ear that did not desire freedom for the sake of redemption; by that shall be a sign that he is still enslaved by his master's will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܼ̈ܢܐ","severity":"info","text":"The Syriac term dīnē (ܕܝܼ̈ܢܐ) here denotes 'laws' in a general, often natural or moral sense, distinct from the more specific 'commandments' (pūqdānē) that follow. Bar Salibi uses this lexical contrast to structure his argument.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܩ̈ܕܢܐ","severity":"info","text":"The term pūqdānē (ܦܘܼܩ̈ܕܢܐ) means 'commandments' and is used by Bar Salibi to refer to specific, precise divine injunctions, as opposed to the broader 'laws' (dīnē). This distinction is central to his exegetical framework.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܒܕܐ ܝܘܕܝܐ","severity":"info","text":"The mention of a 'Jewish servant' (ʿabdā yūdāyā) reflects late antique Syriac Christian discourse on Jewish servitude, often used to illustrate the binding nature of the law versus Christian freedom. Bar Salibi may be drawing on earlier Syriac legal or homiletic traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܿܐܡ ܠܕܝܼ̈ܢܐ ܩܕܡ ܢܡܘ̈ܣܐ","severity":"info","text":"Bar Salibi states that 'he places the laws before the commandments' (sām l-dīnē qdām ʿmōsē), indicating a deliberate ordering in his commentary. This structural move prioritizes general moral principles over specific ritual prescriptions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܕܢܐ ܕܫܡܼܥܬ݀ ܠܚܘܼܪܐ","severity":"caution","text":"The phrase 'pierces his ear' (adʿā d-šemʿat l-ḥūrā) is obscure. It may refer to a physical mark of servitude or a symbolic act. The Syriac text is ambiguous, and the English draft's interpretation as a sign of continued enslavement is one possible reading.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Jewish servant' and the precise legal context of the ear-piercing ritual are unclear; the passage may conflate biblical law with later Syriac Christian practice.","The phrase 'he places the laws before the commandments' could be read as a textual ordering or a logical priority; the Syriac allows both."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ܬܘܼܒ ܐܝܟ ܕܢܗܘܐ ܒܕܡܘܼܬ ܚܝܘܼܬ ܕܢܬܝܼܕܥ ܕܠܐܝܢܐ ܡܪܐ ܐܝܼܬ̄ܘ ܘܠܐ ܬܘܼܒ ܫܠܝܼܛ ܕܢܡܪܕ: ܥܠ ܕܠܐ ܫܠܝܼܛ ܠܡܩܒܠܘܼ ܚܐܪܘܬܐ ܕܡܠ̈ܝܼܠܐ: ܐܢ ܢܙܒܢ ܓܒܪܐ ܒܪܬܗ ܠܐܡܬܐ ܗ̄ ܡܛ݀ܠ ܡܣܟܢܘܼܬܐ ܕܐܒܗ̈ܝܗܘܿܢ ܡܙܕܒ̈ܢܢ ܗܼܘ̈ܝ܆ ܒܐܪܙ ܬܢܘܝ ܕܡܚܪܪܝܢ ܠܗܝܢ ܘܢ݀ܣܒܝܼܢ ܠܗܝܢ ܢܫ̈ܐ܀ ܠܐ ܬܦܘܿܩܝ ܐܝܟ ܕܢ݀ܦܩܝܼܢ ܥܒ̈ܕܐ ܘܐܢ ܣܢܝܐ ܗܿܝ ܒܥܝ̈ܢܝ ܡܪܗܿ ܕܠܐ ܢܣܒܝܗܿ ܢܦܪܩܝܗܿ ܗ̄ ܢܫܪܝܗܿ ܒܪܬ ܚܐܪ̈ܐ: ܘܠܐ ܢܫܩܘܿܠ ܟܣܦܐ ܕܫܪܟܢܐ ܕܫܢܝ̈ܐ ܕܠܐ ܦܿܠܚܝܼܢ ܠܗܿ ܡܼܢ ܫܒܘܥܐ: ܡܛ݀ܠ ܕܕܓܠ ܒܗܿ ܗ̄ ܡܛ݀ܠ ܕܕܢܣܒܝܗܿ ܙܒܢܗܿ: ܘܠܐ ܢܣܼܟܗܿ ܬܦܘܿܩܝ ܡܓܢ ܕܠܐ ܟܣܦ ܗ̄ ܠܘ ܒܫܘܼܠܡ ܫܒܘܥܐ ܕܫܢ̱ܬܐ ܐ݀ܡܪ: ܗܕܐ ܕܓܘܐ ܐܝܬܝܗܿ ܗܼܘܬ݀ ܐܠܐ ܕܢܐܡܪ ܕܐܦܢ ܫܘܼܪܝܐ ܢܗܘܐ ܕܫܒܘܥܐ ܐܘܿ ܒܦܠܓܗ ܩܝܡܐ܆ ܬܦܘܿܩܝ ܡܓܢ܇ ܐܢ ܠܡ ܐܢܬܬܐ ܐܚܪܬܐ ܢܣܼܒ ܥܠܝܗܿ܇ ܬܘܪܣܝܗܿ ܘܠܒܘܼܫܗܿ ܘܡܫܟܒܗܿ ܗ̄ ܡܫܟܒܐ ܠܙܘܘܓܐ ܩܿܪܐ: ܕܐܝܟ ܕܚܿܫܚ ܠܗܿ ܠܒܘܼܫܐ ܘܬܘܼܪܣܝܐ ܗܿܟܘܬ ܐܦ ܙܘܘܓܐ: ܐܢ ܢܡܼܚܐ ܓܒܪܐ ܠܚܒܪܗ ܒܟܐܦܐ ܐܘܿ ܒܩܛܝܼܪܐ ܗ̄ ܩܛܝܼܪܐ ܩܿܪܐ ܠܗܿܘ ܕܟܕ ܩܦܼܣ ܐܢܫ ܨܒܥ̈ܬܗ ܘܡܿܚܐ ܠܚܒܪܗ ܗ̄ ܒܙܘܪܐ܀ ܐܢ ܢܗܘܐ ܩܐܪܣܐ ܗ̄ ܕܠܐ ܢܦܝܼܚܐ ܒܗ ܢܦܫܐ܀ ܕܡܢܗܿ ܗܿܘܐ []ܒܐ ܒܙܒܢܐ ܘܙܘܼܒܢܐ܀ ܩܐܪܣܐ ܐ݀ܡܪ ܥܠ ܩܼܛܠܐ ܕܝܢ ܥܕܟܝܼܠ ܠܐ ܡܿܨܠܼܡ ܐܝܼܬܘܗܝ ܕܡܐ: ܢܫܬܼܒܩ ܗܿܘ ܕܡܚܼܐ ܠܐܢܬܬܐ: ܒܗ݀ܝ ܕܐܝܟܐ ܕܐܝܬ ܢܦܫܐ ܐܝܬ ܩܐܪܣܐ ܐܦ ܥܡܠܐ܀ ܥܒܪܝܐ ܘܠܐ ܢܗܘܐ ܡܨܠܡ ܒܿܬܪ ܨܘܼܪܬܗ ܠܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ ܡܬܼܒܪܝܐ ܒܗ ܢܦܫܐ܇ ܘܗܿܟܢܐ ܣܘܼܟܠܐ ܕܐܦܪܝܡ ܘܐܟܣܢܝܐ ܘܥܩܘܿܒ ܕܐܘܪܗܝ. ܘܡܘܫܐ ܒܪ ܟܐܦܐ ܘܡ̈ܠܦܢܐ ܐܚܪ̈ܢܐ ܕܝܘ̈ܢܝܐ ܠܐ ܫܿܠܡܝܼܢ ܠܗܿܠܝܢ. ܐܠܐ ܐܡܿܪ ܡܘܫܐ ܕܡܘܨܠ.","english":"again, as if it were in the form of an animal that is known to have no owner and is not again permitted to be sold, because it is not permitted to receive the freedom of rational beings. If a man sells his daughter to a maidservant, because of the poverty of her parents who are selling, by the mystery of the covenant she is freed and he takes her as a wife. She shall not go out as slaves go out, and if she is a maidservant, by the eyes of her master, if he does not take her, he redeems her, he releases her as a free woman; and he shall not take the money of the remainder of the years that she has not served from the week, because he has lied to her, because he took her and sold her; and he shall not prevent her from going out free without money, nor at the end of the week of the year does it say: this is within, but it says that even the beginning of the week or in the middle of the covenant, she goes out free. If another woman takes her place, her food, her clothing, and her bed, the bed is called for a couple, so that just as clothing and food are suitable for her, so also is the couple. If a man strikes his companion with a stone or with a cudgel, the cudgel is called that which, when he clenches his fingers and strikes his companion, is with the arm. If there is a wound, that is, one that does not breathe in it a soul. Its blood is that which comes in sacrifice and offering. A wound is said about a killing that is not yet completed, it is blood. He who strikes a woman shall be released, because where there is a soul, there is a wound and also labor. The Hebrews do not complete after its form for forty days, the soul is formed in it; and thus the opinion of Ephrem, and of Aksenaya, and of Jacob of Edessa, and of Moses bar Kepha, and of other teachers of the Syrians, who do not agree with these. But Moses says of Mosul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܐܪܙ ܬܢܘܝ","severity":"info","text":"The phrase 'by the mystery of the covenant' (ܒܐܪܙ ܬܢܘܝ) likely refers to a ritual or legal act that transforms the status of the sold daughter, aligning with Syriac commentary traditions on manumission.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 21:7-8","severity":"info","text":"The discussion of selling a daughter and her redemption echoes Exodus 21:7-8, which addresses the sale of a daughter into servitude and her potential freedom, though the Syriac text expands with legal nuances.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"forty days","severity":"info","text":"The reference to the soul forming after forty days reflects a late antique embryological belief, common in Syriac and Jewish sources, that the fetus gains a soul at this stage, influencing legal views on abortion and injury.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ephrem, Aksenaya, Jacob of Edessa, Moses bar Kepha","severity":"info","text":"The passage cites Ephrem, Aksenaya (likely Philoxenus of Mabbug), Jacob of Edessa, and Moses bar Kepha as authorities who disagree with the view that the soul forms at forty days, highlighting a Syriac theological debate on ensoulment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Moses says of Mosul","severity":"caution","text":"The final clause 'Moses says of Mosul' is ambiguous; it may refer to a different Moses (e.g., Moses bar Kepha of Mosul) or a textual corruption. The Syriac ܡܘܫܐ ܕܡܘܨܠ could indicate a geographical or authorial distinction.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Moses of Mosul' is unclear; it may be a variant of Moses bar Kepha or a separate figure.","The phrase 'by the mystery of the covenant' could refer to a specific ritual or legal formula not fully explained in the text."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":48,"ref":"p48","source":"ܕܐܢ ܢܗܼܘܐ ܠܡ ܩܐܪܣܐ ܗ̄ ܡܿܨܠܼܡ ܘܡܿܫܡܼܠܝ ܒܨܘܪ̈ܬܐ܀ ܐܢܕܝܢ ܠܐ ܗܼܘܐ ܩܐܪܣܐ ܗܿܝ ܕܠܐ ܣܟ ܫܪܝܼ ܥܘܠܐ ܡܬܬܙܝܼܥ: ܡܛ݀ܠ ܕܠܐ ܡܿܫܡܼܠܝ ܒܨܘܪ̈ܬܐ: ܘܠܘ ܡܛ݀ܠ ܕܠܐ ܡܚܕܐ ܢܦܫܐ ܥܡ ܦܓܪܐ ܡܬܼܚܪܪ ܗܼܘܐ: ܡܼܢ ܩܛܠܐ ܐܝܢܐ ܕܡܿܚܐ ܠܐܢܬܬܐ ܐܝܬܝܗܿ ܥܠܼܬܐ: ܢܦܫܐ ܕܝܢ ܥܡܗ ܕܪܡܝܐ ܕܙܪܥܐ ܡܬܼܪܡܝܐ ܘܡܬܼܚܝܕܐ ܥܡܗ: ܐܠܐ ܦܓܪܐ ܗܿܘ ܕܐܬܼܚܝܛ ܠܐ ܥܕܟܝܠ ܠܐ ܡܿܨܠܼܡ ܒܗܕ̈ܡܐ ܘܟܿܠ ܕܠܐ ܡܿܡܼܠܝ ܒܕܡܗܘܬܐ ܘܡܨܠܡ ܒܗܕ̈ܡܐ ܠܐ ܦܪܝܼܫ ܡܼܢ ܦܓܪܐ ܕܚܝܗܘܬܐ ܠܐ ܡܠ̈ܝܼܠܬܐ܀ ܘܟܕ ܢܕܩܘܿܪ ܬܘܪܐ ܗ̄ ܦܿܩܕ ܕܬܘܪܐ ܕܩܿܛܠ ܠܐܢܫ ܢܪܓܡܘܢܼ ܘܒܣܪܗ ܠܐ ܢܬܐܼܟܠ ܐܝܟ ܕܠܣܘܼܪܕܐ ܘܐܢ ܨܝܕ ܠܐ ܡ̈ܠܝܼܠܐ ܗܿܟܢ ܦܩܼܕ: ܟܡܐ ܝܬܝܪܐܬ ܥܠ ܡ̈ܠܝܼܠܐ܀","english":"...that it is not possible to be formed and to be perfected in images. For it is not a form that can be moved by any injustice, because it is not perfected in images, nor because the soul is not freed together with the body at the same time. But in the case of a blow that strikes a woman, the cause is the soul along with the seed of the male, which is cast and united with it. However, it is the body that has been injured, which is not yet able to be formed in members, and everything that is not perfected in likeness and is formed in members is not distinguished from the body of non-rational animals. And when he commanded concerning the ox, he commanded that an ox that kills a man should be stoned, and its flesh not eaten, as with a beast of prey; and if it hunts non-rational beings, he commanded likewise. How much more so concerning rational beings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the discussion of injury to a woman, distinguishing between the soul (which is united with the male seed) and the body (which is injured but not yet fully formed).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܘܪ̈ܬܐ","severity":"info","text":"The Syriac term ܨܘܪ̈ܬܐ (ṣūrātā) means 'images' or 'forms,' here referring to the physical formation of the body in the womb, a key concept in the commentary's embryological argument.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 21:28-29","severity":"info","text":"The reference to an ox that kills a man and is stoned, with its flesh not eaten, echoes Exodus 21:28-29, which prescribes stoning for a goring ox and forbids eating its meat.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar; his Literal Commentary on Exodus reflects the exegetical tradition of the School of Antioch, emphasizing literal and legal interpretation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of an ox to a non-rational animal and the extension to rational beings parallels the legal reasoning in Exodus 21, where penalties for animals are contrasted with those for humans.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or unclear phrase at the start ('ܕܐܢ ܢܗܼܘܐ ܠܡ'), which the English draft renders as 'that it is not possible'; the exact reading is uncertain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'ܕܐܢ ܢܗܼܘܐ ܠܡ' is corrupt or incomplete; the reading 'that it is not possible' is conjectural.","The phrase 'ܡܛ݀ܠ ܕܠܐ ܡܚܕܐ ܢܦܫܐ ܥܡ ܦܓܪܐ ܡܬܼܚܪܪ ܗܼܘܐ' could be interpreted as 'because the soul is not freed together with the body at the same time,' but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"ܐܢ ܠܥܒܕܐ ܐܘܿ ܠܐܡܬܐ ܗ̄ ܐܢ ܠܥܒܕܐ ܡܛ݀ܠ ܬܘܪܐ: ܬܘܪܐ ܢܬܩܼܛܠ܆ ܘܬܠܬܝܢ ܐܣܬܝܼܪ̈ܝܼܢ ܡܪܗ ܢܬܠ܆ ܘܗܐ ܥܒܕܐ ܒܪܢܫܐ ܐܝܼܬ̄ܘ: ܐܠܘܼ ܕܝܢ ܡܬܼܩܛܠ ܗܼܘܐ ܡܪܗ ܕܬܘܪܐ ܡܬܼܛܠܡ ܗܼܘܐ ܡܪܗ ܕܥܒܕܐ: ܒܥܠܼܬܐ ܕܝܢ ܕܠܐ ܡܬܼܛܠܡ ܡܪܗ ܕܥܒܕܐ ܫܘܙܒܗ ܠܡܪܗ ܕܬܘܪܐ: ܘܝܗܼܒ ܠܗ ܐܦ ܐܬܪܐ ܕܬܝܒܘܼܬܐ ܒܡܪܚܡܢܘܼܬܗ܇ܘܐܢ ܒܦܘܼܠܫܬܐ ܢܫܬܼܟܚ ܓܢܒܐ ܗ̄ ܦܘܼܠܫܬܐ ܩܿܪܐ ܠܬܘܪܥܬܐ ܕܬܪܥ ܐܢܫ ܒܐܣܬܐ ܐܢ ܢܫܼܬܟܚ ܓܢܒܐ ܟܕ ܬܪܥ ܐܣܬܐ ܘܡܿܚܝܢ ܠܗ܆ ܘܡܢܐ ܡܼܢ ܡܚܘܿܬܐ ܕܒܿܠܥ܆ ܠܝܬ ܠܗ ܥܝܪܬܐ ܗ̄ ܠܐ ܫܠܝܼܛ ܠܐܢܫ ܕܢܬܒܥ ܠܩܛܘܿܠܗ܆ ܘܐܦܠܐ ܐܢܫ ܢܬܒܥ ܠܩܪ̈ܝܼܒܘܗܝ ܕܗܿܘ ܕܓܢܼܒ ܥܠ ܓܢܒܘܼܬܗ: ܡܛ݀ܠ ܕܐܬܦܪܥܼܬ݀ ܚܘܒܬܗ ܒܡܚܘܿܬܗ: ܐܘܿ ܒܩܛܠܗ: ܘܐܢ ܕܢܚܼܬ݀ ܥܠܘܗܝ ܫܡܫܐ ܗ̄ ܒܝܬ ܚܝ̈ܐ ܐܝܬ̄ܘ ܐܝܬ ܠܗ ܥܝܪܬܐ ܡܦܼܪܥ ܢܦܪܘܿܥ ܡܘܿܢ ܕܓܢܼܒ: ܐܚܪܢܝܐܝܬ ܗ݀ܝ ܕܒܦܘܼܠܫܬܐ ܢܫܼܬܟܚ ܓܢܒܐ ܠܝܬ ܠܗ ܥܝܪܬܐ ܗ̄ ܟܕ ܥܩܪ ܥܩܪܐ ܒܿܙܥ ܘܒܿܠܥ ܡܼܢ ܡܪܗ ܕܒܝܬܐ: ܡܛܠ ܕܟܕ ܢܦܗ ܢܛܪ ܣܢܝܼܢܗ ܫܘܙܒ: ܩܛܠܗ܀ ܐܢ ܕܢܚܼܬ݀ ܥܠܘ̄ ܫܡܫܐ ܗ̄ ܕܐܢ ܟܕ ܒܒܝܬܐ ܐܬܩܼܛܠ ܓܢܒܐ: ܢܬܼܩܛܠ ܗܿܘ ܕܩܼܛܠܗ܇ ܟܕ ܠܐ ܩܪܒܗ ܠܘܬ ܕܝܿܢܐ ܡܼܦܪܥ ܢܦܪܘܿܥ ܗ̄ ܠܐ ܐܬܩܼܛܠ ܓܢܒܐ ܕܢܦܪܘܿܥ ܘܐܢ ܠܝܬ ܠܗ ܕܢܦܪܘܿܥ ܢܙܕܒܢ: ܬܘܼܒ ܐܢ ܒܦܘܼܠܫܬܐ ܢܫܼܬܟܚ ܘܢܒܼܠܥ ܘܢܡܘܼܬ: ܟܕ ܓܢܒܘܼܬܗ ܠܐ ܡܫܬܼܟܚܐ ܠܝܬ ܠܗ ܥܝܪܬܐ ܗ̄ ܠܐ ܐܢܫ ܢܬܒܥ ܠܩܪ̈ܝܼܒܘܗܝ ܥܝܪܬܗ ܡܛ݀ܠ ܕܐܬܦܼܪܥܬ݀ ܚܘܒܬܗ ܒܩܼܩܛܠܗ܀ ܘܐܢ ܕܢܚܼܬ݀ ܫܡܫܐ ܗ̄ ܒܝܬ ܚ̈ܝܐ ܐܝܼܬܘܗܝ ܐܝܬ ܠܗ ܥܝܪܬܐ ܘܡܼܦܪܥ ܢܦܪܘܿܥ: ܢܫܼܠܡ ܚܕ ܒܬܪܝܢ ܗ̄ ܢܫܠܡ ܚܕ ܒܬܪܝܢ: ܚܠܦ ܕܢܦܪܘܿܥ ܐ݀ܡܪ: ܡܫܠܡܘܼ ܢܫܼܠܡ ܗ̄ ܡܦܼܪܥ ܢܦܪܘܿܥ܀","english":"...or to a slave, or to a maidservant. If it is to a slave because of an ox: the ox is killed, and thirty *isteri* are given to his master, and the slave is free. But if the master of the ox had been killed, the master of the slave would have been compensated. The reason that the master of the slave is not compensated is that he saved the master of the ox and gave him also a place of repentance through his mercy. And if in a fight a man is found, the fight calls to the gate of a man's house, or if a man is found when the gate of the house is closed and he strikes him, and the blow is fatal, there is no judgment for him, i.e., no one is permitted to pursue his killer, nor does anyone pursue the relatives of the one who committed the assault on his assault, because his debt has been paid by his blow or by his death. But if the sun has set upon him, i.e., he is among the living, there is a judgment for him: the one who assaulted pays compensation. Finally, this: that in a fight a man is found, there is no judgment for him, i.e., when he uproots the foundation with *z'* and *b'l'* with the master of the house, because when he fell, his helper saved him, (and) killed him. But if the sun has set upon him, i.e., if the assailant was killed while in the house, the one who killed him is killed, when he did not bring him to justice. The one who pays compensation pays, i.e., if the assailant is not killed, he pays, and if he has nothing to pay, he is sold. Again, if he is found in a fight and he swallows and dies, since his assault is not found, there is no judgment for him, i.e., no one pursues his relatives; his judgment is because his debt has been paid by his death. And if the sun has set upon him, i.e., he is among the living, there is a judgment for him, and he pays compensation. He delivers one of the two, i.e., he delivers one of the two: instead of \"he pays,\" it says \"they deliver, he delivers,\" i.e., the one who pays compensation pays.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܬܝܼܪ̈ܝܼܢ","severity":"info","text":"The term ܐܣܬܝܼܪ̈ܝܼܢ (isteri) is a Syriac plural of Greek στατήρ (stater), a coin. Its use here reflects Greco-Roman legal terminology for compensation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܠܫܬܐ","severity":"info","text":"The discussion of a fight (ܦܘܼܠܫܬܐ) and its legal consequences echoes Roman and Syro-Roman law on homicide and self-defense, where a fatal blow in a brawl could be considered debt paid by death.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܪܬܐ","severity":"info","text":"The term ܥܝܪܬܐ (ʿīrtā) is translated as 'judgment' but carries the sense of a legal claim or right to pursue redress, not merely a court decision.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢ ܕܢܚܼܬ݀ ܥܠܘܗܝ ܫܡܫܐ","severity":"info","text":"The repeated phrase 'if the sun has set upon him' structures the passage into conditional cases: one where the assailant dies (no judgment) and one where he lives (judgment applies).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܿܙܥ ܘܒܿܠܥ","severity":"caution","text":"The phrase ܒܿܙܥ ܘܒܿܠܥ (b-zʿ w-b-lʿ) is obscure; it may be a corrupt or technical legal term. The translation 'with zʿ and bʿlʿ' is tentative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܠܡܘܼ ܢܫܼܠܡ","severity":"info","text":"The note that 'they deliver, he delivers' replaces 'he pays' shows the commentator glossing a variant reading, indicating textual fluidity in the legal tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the legal source (Roman, Syro-Roman, or biblical) is not specified; the passage may draw on multiple traditions.","The phrase ܒܿܙܥ ܘܒܿܠܥ is unclear and may be a scribal error or technical term."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ܘܟܕ ܬܦܘܿܩܝ ܢܘܼܪܐ ܘܬܫܟܼܚܝ ܟܘܼܒ̈ܐ: ܘܬܐܟܘܿܠܝ ܓܕܝܼܫ̈ܐ ܗ̄ ܓܕܝܼ̈ܫܐ ܠܥܪ̈ܬܐ ܕܣܥܪ̈ܐ ܐܘܿ ܕܚ̈ܛܐ ܩܿܪܐ ܩܝܡ̈ܬܐ ܠܫܒ̈ܠܐ ܕܩܢܝ̈ܐ ܕܩܝܡ̈ܢ ܘܥܕܟܝܼܠ ܠܐ ܚܨܝܼ̈ܕܢ ܩܿܪܐ܀ ܚܩܠܐ ܠܙܪܥܐ ܩܿܪܐ: ܐܢ ܢܫܕܠ ܓܒܪܐ ܒܬܘܼܠܬܐ ܘܢܕܡܞܚ ܥܡܗܿ ܗ̄ ܠܐ ܙܕܩ ܕܒܿܬܪ ܕܢܚܒܠܝܗܿ ܢܫܒܩܝܗܿ: ܘܐܢ ܠܐ ܨ݀ܒܐ ܐܒܘܼܗܿ܀ ܢܬܩܘܿ ܡܗܪܗܿ ܗ̄ ܡܗܪܐ ܐܝܬܘ̄ ܡܕܡ ܕܡܬܝܼܗܒ ܡܼܢ ܚܬܢܐ ܠܐܢܬܬܐ ܘܠܐܒܗ̈ܝܗܿ ܒܝܘܿܡ ܡܫܬܘܬܐ܀ ܙܒܕܐ ܡܕܡ ܕܡܿܘܟܠ ܚܬܢܐ ܒܡܟܘܪ̈ܐ: ܐܢ ܥܙܩܬܐ ܘܐܢ ܕܝܼܢܪ̈ܐ ܘܐܢ ܫܐܪ̈ܐ܀ ܘܦܪܢܝܼܬܐ ܡܕܡ ܕܝܿܗܒܝܼܢ ܐܒܗܗܐ ܕܟܠܬܐ ܐܘܿ ܡܕܡ ܕܡܬܝܼܗܒ ܠܟܠܬܐ: ܒܣܪܐ ܕܢܬܝܼܫ ܡܼܢ ܚܝܘܬܐ ܗ̄ ܒܣܪܐ ܕܢܬܝܼܫ ܩܿܪܐ: ܠܗܘܿ ܕܟܕ ܚܝܐ ܚܝܘܬܐ ܡܬܦܼܣܩ ܡܢܗܿ ܐܝܟ ܐܠܝܼܬܐ ܐܘܿ ܕܘܼܢܒܐ܆ ܬܠܬ ܙܒܢ̈ܝܼܢ ܥܒܕ ܠܟ ܥܕܥܐܕܐ ܒܫܢ̱ܬܐ: ܗ̄ ܥ̈ܐܕܐ ܪܘܪ̈ܒܐ ܗܿܠܝܢ ܐܢܘܿܢ܀ ܕܦܨܚܐ ܕܫܒܘܥܐ ܕܫܒܘ̈ܥܐ܇ ܐܝܼܬ̄ܘ ܗܿܘ ܕܚܨܕܐ ܗܿܘ ܕܡܬܼܩܪܒܐ ܒܗ ܪܝܫܝܬܐ ܕܥܒܘܪܐ ܚܕܬܐ ܠܡܕܒܚܐ܇ ܗܿܢܐ ܕܗܿܘܐ ܒܚܙܝܪܢ ܠܥܘܼܗܕܢ ܟܢܘܼܫܝܐ ܗܿܘ ܕܗܘܼܐ ܒܛܘܼܪܐ ܕܣܝܼܢܝ ܟܕ ܐܬܝܼܗܒܘ ܦܘܼܩ̈ܕܢܐ܀ ܗܿܘ ܕܡܛ̈ܠܠܐ܀ ܗܘܼܝܘܼ ܗܿܘ ܕܚܘܼܣܝܐ ܘܕܚܡܢܐ ܘܕܡܦܩܢܗܿ ܕܫܢ̱ܬܐ. ܗܢܐ ܕܝܢ ܡܼܢ ܥܣܪܐ ܕܬܫܪܝܢ ܩܕܝܡ ܡܫܪܐ. ܥܠܼܬܐ ܕܥ̈ܐܕܐ ܗܕܐ ܗܿܝ ܕܒܡܨܥܝܘܼܬܗܘܢܿ ܘܒܛܠܠܐ ܕܒܗܘܿܢ ܢܬܥܗܕܘܢܼ ܠܐܠܗܐ ܘܠܢܡ̈ܘܿܣܘܗܝ ܗܿܟܘܬ ܘܫܒܬܐ܀ ܬܘܼܒ ܐ݀ܡܪܝܼܢܢ ܕܥܐܕܐ ܕܚܨܕܐ ܐܝܼܬ̄ܘ܇ ܥܘܼܗܕܢܐ ܕܡܚܬܬܗ ܕܐܠܗܐ ܕܥܠ ܛܘܼܪܐ. ܘܣܿܝܘܿܡܘܼܬ ܦܘܼܩ̈ܕܢܐ ܕܐܬܝܼܗܒܘ ܠܗܘܿܢ ܘܢܘܕܘܿܢ ܠܐܠܗܐ ܕܐܘܥܝܼ ܠܗܘܢܿ ܙܪ̈ܥܐ ܘܐܫܘܝܼ ܐܢܘܿܢ ܕܢܚܨܕܘܢܼ܀","english":"And when the fire goes out and the coals are found, and it eats the sheaves—the sheaves of barley or wheat—it is called the firstfruits for the stalks of the standing grain that are not yet harvested. The field is for the seed, it is called. If a man seduces a virgin and lies with her, it is not right that after he has corrupted her he should abandon her, even if her father does not consent. Her *mahrā* is her *mahrā*; *mahrā* is something that is given with the bride to the wife and her parents on the day of the wedding. *Zabdā* is something that the bride brings in the dowry, whether it is a bed or coverlets or other things. And *prōyītā* is something that the bride's parents give, or something that is given to the bride. Meat that is cut from a living animal—it is called meat that is cut; for when the animal is alive, something is severed from it, such as the tail or the hump. Three times a year you shall make a festival for me at the time—these are the great festivals: Passover, Weeks, and Tabernacles. The Festival of Harvest is that which is offered at it, the first of the new grain to the altar. This is what happened in the wilderness of Sinai when the commandments were given. The Festival of Tabernacles. It is the festival of forgiveness and of the exodus of the year. This one, however, is with the tenth of Tishri before the beginning. The reason for the festivals is this: that in their midst and in the tabernacles they would remember God and his laws, thus also the Sabbath. Again it says that the Festival of Harvest is the remembrance of the descent of God upon the mountain, and the completion of the commandments that were given to them, and thanksgiving to God that he caused their seeds to grow and brought them to the point that they could harvest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܗܪܐ (mahrā)","severity":"info","text":"The Syriac term mahrā denotes a gift given with the bride to her family on the wedding day, distinct from the dowry (zabdā) and the bride-price (prōyītā).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܒܕܐ (zabdā)","severity":"info","text":"Zabdā refers to the dowry brought by the bride, including items such as a bed or coverlets, as specified in the commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܢܝܼܬܐ (prōyītā)","severity":"info","text":"Prōyītā is a gift from the bride's parents or given to the bride, likely a Syriac loan from Greek προίξ (dowry).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Three times a year you shall make a festival for me","severity":"info","text":"This echoes Exodus 23:14-17, which commands three annual festivals: Passover, Weeks (Pentecost), and Tabernacles.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Festival of Harvest","severity":"info","text":"The commentary identifies the Festival of Harvest with the giving of the Law at Sinai, linking the firstfruits offering to the theophany and the completion of the commandments.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"meat that is cut from a living animal","severity":"caution","text":"The Syriac text describes cutting meat from a living animal (e.g., tail or hump), which may reflect a specific legal or cultural practice; the reading is uncertain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the beginning (fire, coals, sheaves) is fragmentary and the connection to the following legal material is unclear.","The phrase 'meat that is cut from a living animal' may be a corruption or a reference to a specific custom not fully explained."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"ܥܐܕܐ ܕܬܠܬܐ ܒܡܦܩܢܐ ܕܫܢ̱ܬܐ ܐܡܬܝ ܕܥ̈ܠܢ ܥ̈ܠܠܬܐ ܠܒ̈ܬܐ: ܢܘܕܘܿܢ ܠܗ ܕܐܫܼܦܥ ܠܗܘܢܿ ܛܒܗܬܐ: ܘܢܩܪܒܘܢܼ ܪ̈ܝܫܝܬܐ ܘܢܦܪܢܣܘܢܼ ܠܡܣܟ̈ܢܐ܀ ܒܣܦܪܐ ܕܟܗ̈ܢܐ ܦܿܩܕ ܕܢܥܒܕܘܢܼ ܬܪܝܢ ܥ̈ܐܕܐ ܐܚܪ̈ܢܐ: ܒܚܕ ܒܝܪܚܐ ܫܒܝܼܥܝܐ ܕܘܟܪܢܐ ܕܩܪܝܬܐ ܐܘܿܟܝܼܬ ܕܫܝܦܘܪܐ: ܘܥܐܕܐ ܐܚܪܢܐ ܒܥܣܪܐ ܒܝܪܚܐ ܕܫܒܥܐ ܗ̄ ܨܘܡܐ ܕܡܘܼܟܟܐ ܡܛܠ ܥܓܠܐ ܕܢܬܥܗܕܘܢܼ ܓܝܪ ܠܟܐܢܘܼܬܐ ܕܬܒܥܼܬ݀ ܐܢܘܿܢ ܕܢܨܘܼܡܘܢܼ ܥܠ ܡܬܥܒܪ̈ܢܘܬܗܘܿܢ܀ ܥܐܕܐ ܐܚܪܢܐ ܕܡܛ̈ܠܠܐ ܕܐܡܝܼܪ ܡܼܢ ܠܥܠ ܥܠܬܗ ܐܝܬܝܗܿ: ܕܛܠܠ ܥܠܝܗܘܢܿ ܒܐܝܼܡܡܐ ܒܥܢܢܐ ܘܒܠܠܝܐ ܒܥܡܘܼܕܐ ܕܢܘܼܪܐ ܡܛܿܠ ܓܝܪ ܕܛ݀ܥܝܢ ܗܼܘܘ ܒܿܬܪ ܦܬܟܪ̈ܐ ܘܠܐ ܥܿܗܕܝܼܢ ܗܼܘܘ ܠܛܒ̈ܬܗ ܕܐܠܗܐ܆ ܐܣܼܪ ܐܢܘܿܢ ܒܥ̈ܐܕܐ܇ ܐܟܡܿܢ ܕܢܬܼܚܕܬ ܚܘܼܒܗ ܕܒܪܘܝܐ ܒܠ̈ܒܘܬܗܘܿܢ܀ ܠܐ ܬܒܫܠ ܓܕܝܐ ܒܚܠܒܐ ܕܐܡܗ ܗ̄ ܠܐ ܬܟܘܿܣ ܠܗ ܘܠܐܡܗ ܒܚܕ ܝܘܡܐ܆ ܠܐ ܬܒܫܠ ܗ̄ ܕܠܡܐ ܟܕ ܢܫܼܡܢ ܘܢܫܼܦܪ ܐܬܝܥܢ ܥܠܘܗܝ: ܘܬܐܟܠܝܼܘܗܝ ܡܢ ܟܗ̈ܢܐ: ܟܕ ܥܠ ܒܘܼܟܪ̈ܐ ܪܡܿܙ܀ ܗ݀ܝ ܕܠܐ ܬܒܫܠ: ܒܕܘܼܟܬ ܫܘܼܡܠܝܐ ܢܿܦܩܐ: ܐܝܟ ܗ݀ܝ ܕܫܪܪ ܡܓ̈ܠܐ. ܡܛܠ ܕܒܫܠ ܩܛܦܐ܀ ܠܐ ܬܒܫܠ ܓܕܝܐ ܗ̄ ܠܐ ܟܕ ܣܿܓܝܼ ܪܥܘܕ ܐܡܪܐ ܘܒܨܝܼܪ ܡܼܢ ܫܒܥܐ ܝܘܡ̈ܝܼܢ ܢܬܼܢܟܣ ܘܢܬܼܒܫܠ ܝܥܢܐܝܬ ܒܗܕܐ ܥܠ ܡܪܚܡܢܘܼܬܐ ܡܿܚܦܛ ܗܼܘܐ ܠܗܘܢܿ܀ ܬܘܼܒ ܠܐ ܬܒܥܼܐ ܕܬܩܛܘܿܠ ܠܐܡܪܐ ܡܫܝܼܚܐ ܟܕ ܝܿܢܩ ܚܠܒܐ: ܐܦܢ ܫܢܐ ܐܝܪܘܕܝܣ ܥܠ ܗܕܐ܀ ܬܘܼܪ ܠܐ ܬܐܠܘܿܨ ܒܡܠܼܬܐ ܚܬܝܼܬܬܐ ܕܗܝ̄ܡ: ܠܗܿܘ ܕܡܬܬܼܠܡܕ ܚܕܬܐܝܬ ܘܣܢܝܼܩ ܥܠ ܚܠܒܐ ܘܡܼܢ ܗܕܐ ܢܒܫܠܝܼܘܗܝ ܐܘܿܟܝܼܬ ܢܩܛܠܝܼܘܗܝ ܘܢܬܼܚܝܒ܀","english":"The feast of the third in the going out of the hour, when the ears of grain enter the houses: and it is known that he has poured out blessings upon them, and they offer the firstfruits and they spread out the mats. In the book of the priests, he commands that they make two other feasts: one in the seventh month, the memorial of the city, or of the trumpet, and another feast on the tenth of the month of Shebat, the fast of humility, because of the calf, for they are to remember the mourning of the calf, or that they fast on account of their transgressions. Another feast of the tabernacles, whose reason is stated above: that he shaded them by day with the cloud and by night with the pillar of fire, because they went astray after idols and did not remember the goodness of God, he bound them with feasts, so that the love of the Creator might be renewed in their hearts. You shall not boil a kid in its mother's milk: you shall not cook it and its mother on the same day; you shall not boil it, lest when it hears and is pleasing, it be known concerning it, and the priests eat it, when it hints at the firstborn. This that you shall not boil: in place of completion it comes out, like that which the magi confirm, because it boils the harvest. You shall not boil a kid: not when the lamb is abundant and less than seven days old, it is bound and boiled properly, in this it urges them to mercy. Again, you shall not seek to kill the lamb of the Messiah when it cries out milk; also Herod sought after this. Again, you shall not press with the hard word of the law him who is newly taught and goes up on milk, and with this they boil him or kill him and he is condemned.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܥܐܕܐ ܕܬܠܬܐ ܒܡܦܩܢܐ ܕܫܢ̱ܬܐ","severity":"info","text":"The phrase 'feast of the third in the going out of the hour' likely refers to a specific liturgical or agricultural observance, possibly the Feast of Weeks (Pentecost) or a local Syriac festival tied to the barley harvest.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܒܫܠ ܓܕܝܐ ܒܚܠܒܐ ܕܐܡܗ","severity":"info","text":"This echoes Exodus 23:19 (or 34:26), 'You shall not boil a kid in its mother's milk,' a biblical prohibition that Bar Salibi interprets allegorically and morally.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܐܕܐ ܕܡܛ̈ܠܠܐ","severity":"info","text":"The 'feast of the tabernacles' (Sukkot) is identified here with the biblical Feast of Booths, and Bar Salibi connects it to the cloud and pillar of fire that guided Israel in the wilderness.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܝܪܘܕܝܣ","severity":"info","text":"Herod is invoked as a type of the persecutor who seeks to kill the 'lamb of the Messiah,' a Christological reading that aligns with Syriac anti-Jewish polemic and typological exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܦܪܐ ܕܟܗ̈ܢܐ","severity":"caution","text":"The 'book of the priests' is an uncertain reference; it may denote a lost liturgical or halakhic source, or a Syriac paraphrase of Leviticus. The text's reading is conjectural.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'feast of the third in the going out of the hour' is unclear; it may be a local Syriac festival or a misreading of a biblical feast.","The 'book of the priests' is not securely identified; it could be a reference to a lost Syriac work or a paraphrase of Leviticus.","The phrase 'like that which the magi confirm' is obscure; it may refer to Zoroastrian or other non-Christian practices, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"ܥܒܪܝܐ ܠܐ ܬܩܛܘܿܠ ܐܡܪܝܐ ܒܚܠܒܐ ܕܐܡܗ ܐ݀ܡܪ ܠܐ ܬܒܫܠ ܗ̄ ܐܢܬܬܐ ܕܒܼܛܢܬ݀ ܡܼܢ ܓܘܪܐ ܠܐ ܬܬܪܓܡܝ ܩܕܡ ܕܬܐܼܠܕܝ: ܓܕܝܐ ܩܿܪܐ ܠܒܪ ܓܘܪܐ ܘܐܡܐ ܠܓܝܪܬܐ: ܠܐ ܬܬܩܼܛܠܝ ܟܕ ܒܿܛܢܐ: ܥܕܡܐ ܕܬܐܼܠܕܝ܇ ܠܐ ܬܒܫܠ܆ ܗ̄ ܠܐ ܙܕܩ ܠܐܢܫ ܕܢܚܣܕ ܠܚܒܪܗ ܒܚܛ̈ܗܘ̄: ܐܘܿ ܒܚ̈ܛܗܐ ܕܐܒܗ̈ܘܗܝ܀ ܬܘܼܒ ܓܕܝܐ ܚܛܝܼܬܐ ܐܝܬܝܗܿ ܘܐܡܗ ܛܘܼܥܝܝ܇ ܡܕܝܢ ܠܐ ܘܿܠܐ ܕܒܐܣܟ̈ܡܘܗܝ ܩܕܡ̈ܝܐ ܢܬܪܒܐ ܒܪܢܫܐ܆ ܟܕ ܐ݀ܬܐ ܠܬܘܼܠܡܕܐ܀ ܬܘܼܒ ܓܕܝܐ ܥܡܐ ܘܐܡܐ ܡܨܪܝܢ ܗ̄ ܠܐ ܢܬܪܒܐ ܒܥ̈ܝܕܐ ܡܨܪ̈ܝܐ܇ ܠܐ ܬܒܫܠ ܗ̄ ܠܐ ܬܪܒܐ ܐܝܬܝܗܿ: ܬܘܼܒ ܓܕܝܐ ܚܘܼܫ̈ܒܐ ܫܐܕܢ̈ܝܐ: ܐܡܗ ܢܦܫܐ ܦܿܩܕ ܕܠܐ ܢܬܪܒܐ ܚܘܼܫܒܐ ܒܝܼܫܐ ܒܚܠܒܐ ܕܟܝܠܐ ܐܠܐ ܢܬܼܩܛܠ ܒܪ ܠܠܝܗ܀ ܢܬܒܪܘܼ ܬ݀ܒܪ ܩܝ̈ܡܬܗܘܢܿ ܗ̄ ܦܬܟܪ̈ܝܗܘܢܿ܀ ܕܚܠܼܬܝ ܐ݀ܫܘܿܕ ܩܕܡܝܟ ܗ̄ ܕܚܠܼܬܐ ܘܙܘܥܬܐ ܕܝܼܠܝ ܡܿܪܡܐ ܐܢܼܐ ܒܟܢ̈ܥܢܝܐ܇ ܗܿܠܝܢ ܕܩܕܡܝܟ܇ ܠܐ ܬܚܪܘܿܒ ܒܫܢ̱ܬܐ ܚܕܐ ܕܠܡܐ ܬܣܓܼܐ ܗܞ ܗܕܐ ܥܠܬܢܐܝܬ ܐܡܝܪܪܐ ܕܠܐ ܢܬܪܛܢܘܢܼ ܕܠܡܢܐ ܠܘ ܓܡܝܼܪܐܝܬ ܐܣܝܼܦ ܠܥܡ̈ܡܐ܀ ܥܠܼܬܐ ܕܫܒܝܼܩܘܼܬܗܘܢܿ ܐܝܬܝܗܿ ܠܡܢܣܝܘܼ ܒܗܘܢܿ ܠܝܣܪܐܝܠ܆ ܠܘ ܟܕ ܠܐ ܝܿܕܥ ܐܠܐ ܕܐܢ ܠܐ ܡܬܼܚܠܛܝܼܢ ܒܗܘܢܿ ܢܬܟܠܠܘܢܼ: ܐܢܕܝܢ ܛ݀ܥܝܢ ܒܿܬܪܗܘܢܿ ܢܬܚܝܒܘܢܼ܀ ܬܘܼܒ ܐܝܬ ܗܼܘܐ ܒܗܘܢܿ ܕܠܐ ܫܿܘܐ ܒܗܘܢܿ ܠܐܒܕܢܐ: ܐܝܟ ܓܒܥ̈ܘܢܝܐ ܗܿܠܝܢ ܟ݀ܠܗܘܿܢ ܦܘܼܩ̈ܕܢܐ ܒܛܘܼܪܐ ܐܡܼܪ ܐܢܘܿܢ ܐܠܗܐ ܠܡܘܫܐ܀ ܕܒܘܪ̈ܝܬܐ ܕܫܕܪ ܐܡܼܪ ܐܢܘܿܢ ܐܠܗܐ ܠܡܘܫܐ܀ ܕܒܘܪ̈ܝܬܐ ܕܫܕܪ ܗ̄ ܡ̈ܠܐܟܐ ܐܢܘܿܢ ܕܒܛܝܼܠ ܠܗܘܢܿ ܥܠܝܗܘܢܿ ܘܡܟܢܝܢ ܠܗܘܢܿ ܚܠܝܘܼܬܐ ܡܬܪܓܫܢܝܼܬܐ ܘܡܬܝܕܥܢܝܼܬܐ܀","english":"The Hebrew: \"Do not kill a kid in its mother's milk.\" He says: \"Do not cook.\" The woman who is pregnant: \"Do not miscarry before you give birth.\" The kid calls to the son of a man, and the mother to the daughter-in-law: \"Do not be killed while pregnant, until you give birth.\" \"Do not cook\" — it is not right for a person to envy his companion for his sins, or for the sins of his fathers. Again, the kid is sin, and its mother is error, because it is not fitting to raise it according to its first forms, when it comes to instruction. Again, the kid is the people, and the mother is Egypt: \"Do not raise it according to Egyptian customs.\" \"Do not cook\" — it is \"do not raise.\" Again, the kid is demonic thoughts; its mother is the soul, which commands that one should not raise an evil thought in the milk of the measure, but rather kill it at night. They broke their covenants — their idols. \"I feared before you\" — fear and trembling of mine, I raise up in my loins, these before you. Do not be destroyed in one hour, lest it increase. This is causally said, that they should not be stirred up, lest they be not completely gathered to the peoples. The reason for their being left is to be added to them for Israel, not because he does not know, but that if he does not mingle with them, they will be perfected. Now they err after them and are condemned. Again, there was among them that which was not equal among them for destruction, like those thorns, all those commandments on the mountain, God said to Moses: \"The creatures that sent,\" God said to Moses: \"The creatures that sent\" — angels, that is, which were idle over them and covered them with a perceptible and knowable sweetness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܕܝܐ","severity":"info","text":"The Syriac ܓܕܝܐ (gadyā) can mean 'kid' (young goat) or, by allegorical extension, 'sin' or 'demonic thought'. Bar Salibi exploits this polysemy throughout the passage.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܩܛܘܿܠ ܐܡܪܝܐ ܒܚܠܒܐ ܕܐܡܗ","severity":"info","text":"This is a citation of Exodus 23:19 (Peshitta), which prohibits boiling a kid in its mother's milk. Bar Salibi reads it as a moral and allegorical command.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܨܪ̈ܝܐ","severity":"info","text":"The reference to 'Egyptian customs' reflects a common patristic and Syriac trope associating Egypt with idolatry and moral corruption, against which Israel must define its identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܓܕܝܐ","severity":"info","text":"The repeated phrase 'Again, the kid' (ܬܘܼܒ ܓܕܝܐ) marks a series of allegorical interpretations, each assigning a new referent to the same biblical image.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܒܘܪ̈ܝܬܐ ܕܫܕܪ","severity":"info","text":"The mention of 'creatures that sent' and angels covering with sweetness may reflect later Syriac mystical or angelological traditions, possibly drawing on Dionysian or Evagrian themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܒܘܪ̈ܝܬܐ ܕܫܕܪ","severity":"caution","text":"The final sentence is textually corrupt or incomplete: 'The creatures that sent' is repeated, and the syntax breaks off. The intended referent of 'creatures' is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the creatures that sent' is ambiguous; possibly angels or demonic beings.","The phrase 'milk of the measure' (ܚܠܒܐ ܕܟܝܠܐ) is obscure; it may refer to a specific measure or to moderation."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ܒܿܬܪ ܕܢܚܼܬ ܡܘܫܐ ܘܬܢܼܐ ܠܟܿܠܗܘܿܢ ܦܬܓܡ̈ܐ ܗܿܠܝܢ ܩܕܡ ܥܡܐ ܦܩܼܕ ܠܗ ܐܠܗ ܕܢܣܼܩ ܗܘܼ ܘܫܒܥܝܼܢ ܣܒܗܐ ܘܢܕܒ ܘܐܒܝܗܘ ܗ̄ ܗܿܘ ܝܐ ܗܕܐ ܠܣܗܕܘܬܐ ܕܝܣܪܐܝܠ ܕܟܕ ܥܡܐ ܡܫܼܬܐܠ ܡܼܢ ܕܢܫܡܥ ܩܠܐ ܕܐܠܗܐ܀ ܡܿܣܩ ܠܣܒ̈ܐ ܐܝܟܢܐ ܕܠܘ ܡܼܢ ܩܠܐ ܢܬܗܝܡܢܘܢܼ ܦܬܓܡ̈ܐ ܘܦܘܼܩ̈ܕܢܐ ܘܕܝܼܢ̈ܐ܇ ܘܡܘܫܐ ܡܨܥܝܐ: ܐܠܐ ܡܼܢ ܚܙܬܐ܀ ܩܕܡ ܒܨܦܪܐ: ܘܒܢܼܐ ܡܕܒܚܐ ܗ̄ ܒܿܬܪ ܕܢܚܼܬ ܡܼܢ ܛܘܼܪܐ ܒܢܝܗܝ ܒܬܪܬܥܣܪ̈ܐ ܟܐܦ̈ܝܼܢ ܕܩܿܪܐ ܠܗܝܢ ܩܝ̈ܡܬܐ܆ ܐܝܟܢܐ ܕܟܿܠܗܘܢܿ ܫܒ̈ܛܐ ܢܦܪܥܘܢܼ ܣܓܼܕܬܐ ܠܐܠܗܐ܀ ܘܫܕܪ ܥܠ̈ܝܡܐ ܗ̄ ܥ̈ܠܝܡܐ ܠܠܘܝ̈ܐ ܩܿܪܐ ܐܘܿ ܠܐܝܠܝܢ ܕܡܦܣܝܼܢ ܒܩܛܠܐ ܕܬܘܪ̈ܐ: ܘܐܣܩܼܘ ܝܩ̈ܕܐ ܗ̄ ܩܪܒܘ ܡܕܡ ܕܥܬܕܘ ܘܛܝܒܘ ܩܕܡ ܡܘܫܐ ܠܘܬ ܡܕܒܚܐ܀ ܘܢܣܼܒ ܣܦܪܐ ܗ̄ ܟܒܪ ܥܠ ܠܘܼܚ̈ܐ ܕܐܚܼܬ ܪܡܐ܆ ܐܘܿ ܠܥܣܪܐ ܦܬܓ̈ܡܐ ܩܿܪܐ ܣܦܪܐ܀ ܩܪܼܐ ܗ̄ ܬܢܐ܇ ܩܕܡ ܥܡܐ ܡܼܢ ܦܘܼܡܗ܀ ܘܢܣܼܒ ܡܼܢ ܕܡܐ ܘܪܣܼ ܥܠ ܗ̄ ܗ݀ܝ ܕܪܣܼ ܘܪܙܼܦ ܚܕ ܐܢܘܢܿ܇ ܠܘ ܓܝܪ ܥܠ ܢܚ̈ܬܝܗܘܢܿ ܪܐܣ ܗܼܘܐ܇ ܐܠܐ ܕܟܕ ܥܡܐ ܩܿܐܡ ܗܼܘܐ ܩܕܡܘܗܝ܇ ܗܘܼ ܪܐܣ ܠܐܦ̈ܝ ܠܘܬܗܘܢܿ ܐܝܟ ܕܠܩܪܝܼܒܘܼܬܗܘܢܿ܀ ܗܿܢܘ ܠܡ ܕܡܐ ܕܩܝܿܡܐ ܗ̄ ܕܕܝܬܝܩܝ ܕܐܩܝܼܡ ܥܡܟܘܢܿ ܪܡܿܙ ܥܠ ܥܣܪܐ ܦܬܓ̈ܡܐ ܘܕܝܼ̈ܢܐ ܕܝܗܼܒ ܠܗܘܢܿ: ܗܿܠܝܢ ܕܠܘܬܗܘܢܿ ܐܬܡܼܠܠܘ ܒܡܼܠܬܐ܀","english":"After Moses went up and came back with all these words before the people, God commanded him that he should go up and that the seventy elders should go up and offer sacrifice, and that this should be a testimony for Israel, that when the people are troubled, they hear the voice of God. He brought up the elders as if they did not hear the voice, but the words, commandments, and laws; and Moses was the mediator, not by sight. In the morning, before the altar, after he came down from the mountain, he set up twelve stones which he called the covenants, so that all the tribes would offer worship to God. And he sent young men, the young men to the Levites, or to those who were skilled in the slaughter of oxen; and they brought offerings, that is, they brought what was prepared and ready before Moses at the altar. And he took the book, that is, again, upon the tablets that he brought down, or the ten words, he called the book. He read, that is, he came back before the people with his mouth. And he took the blood and sprinkled it upon, that is, he sprinkled and cast one upon them; for he did not sprinkle upon their sisters, but while the people were standing before him, he sprinkled upon their faces towards them as if they were near. This blood of the covenant, that is, of the testament that he established with you, signified the ten words and the laws that he gave them, which were spoken to them in word.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝ̈ܡܬܐ","severity":"info","text":"The Syriac term ܩܝ̈ܡܬܐ (qīmāṯā) is here translated 'covenants', but it can also mean 'testaments' or 'standing agreements'. Bar Salibi uses it to refer to the twelve stones Moses set up, linking them to the covenantal structure of the law.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܣܪܐ ܦܬܓ̈ܡܐ","severity":"info","text":"The phrase 'ten words' (ܥܣܪܐ ܦܬܓ̈ܡܐ) refers to the Decalogue, which Bar Salibi identifies with the tablets Moses brought down. This aligns with Exodus 34:28, where the 'ten commandments' are given.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܒ̈ܐ","severity":"info","text":"The 'seventy elders' (ܣܒ̈ܐ) reflect the tradition of the Sanhedrin or the seventy elders appointed by Moses, as in Numbers 11:16-17. Bar Salibi emphasizes their role as witnesses to the divine voice, mediating between God and the people.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܬܪ ܕܢܚܼܬ","severity":"info","text":"The passage begins with 'After Moses went up' (ܒܬܪ ܕܢܚܼܬ), marking a narrative sequence that follows the previous passage's discussion of the prohibition against cooking a kid in its mother's milk. This structural cue links the legal material to the theophany at Sinai.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܡܐ ܕܩܝܿܡܐ","severity":"info","text":"Bar Salibi interprets the blood of the covenant as a sign of the ten words and laws, reflecting a typological reading common in Syriac exegesis. This connects the ritual of sprinkling blood to the establishment of the Mosaic covenant, echoing Exodus 24:8.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܐܣ","severity":"caution","text":"The verb ܪܐܣ (rās) is ambiguous: it can mean 'sprinkled' or 'cast'. The text clarifies that Moses did not sprinkle on the sisters (ܥܠ ܢܚ̈ܬܝܗܘܢܿ) but on the faces of the people, suggesting a ritual act of purification or covenant renewal.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'young men' (ܥ̈ܠܝܡܐ) sent to the Levites is unclear; they may be assistants or a specific group. The phrase 'or to those who were skilled in the slaughter of oxen' (ܐܘܿ ܠܐܝܠܝܢ ܕܡܦܣܝܼܢ ܒܩܛܠܐ ܕܬܘܪ̈ܐ) is a gloss, possibly a later addition. The reading taken is that the young men are distinct from the Levites, serving as sacrificial butchers."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ܕܡܐ ܕܩܝܿܡܐ ܩܿܪܐ ܠܕܡܐ ܕܚܝ̈ܘܬܐ ܡܛܠ ܕܠܐ ܡܨܝܐ ܕܗܘܼ ܢܡܘܼ ܘܢܫܪܪ ܕܝܬܝܩܝ ܠܒܢܘ̈ܗܝ ܐܝܟ ܢܡܘܿܣܐ ܕܥܠܡܐ ܒܝܕ ܡܘܬܐ ܕܚܝ̈ܘܬܐ ܘܕܡܐ ܕܝܼܠܗ ܛܒܼܥܗܿ ܠܕܝܬܝܩܝ ܕܝܗܼܒ ܠܗܘܢܿ: ܘܐܪܙ ܕܡܗ ܕܡܫܝܼܚܐ ܗܿܝ ܕܒܚܪܬ ܙܒ̈ܢܐ ܓܡܼܪ ܠܕܝܬܝܩܝ ܚܿܕܬܐ: ܘܥܠܗܿܝ ܠܝܬ ܬܘܼܒ ܕܝܬܝܩܝ: ܕܓ̄ ܒܡܘܬܗ ܕܒܪܐ ܐܫܬܼܡܠܝܬ݀ ܕܝܬܝܩܝ: ܘܚܼܙܘ ܠܐܠܗܐ ܕܝܣܪܐܝܠ ܗ̄ ܡܛܠ ܕܠܐ ܫܠܡ ܠܡܼܠܬܐ ܕܡܣܩܬܐ ܦܢܼܐ ܘܐܡܼܪ ܕܚܙܼܘ ܠܡ ܫܒܥܝܼܢ ܣܒ̈ܐ ܒܓܠܝܢܐ ܡܬܪܓܫܢܐ ܠܐܠܗܐ ܕܝܣܪܐܝܠ: ܘܬܚܝܬ ܪ̈ܓܠܘܗܝ ܐܝܟ ܥܒܿܕܐ ܕܠܼܒܬܐ ܗ̄ ܒܝܕ ܠܒܬܐ ܠܥܩܒܬܗܘܿܢ ܕܝܣܪ̈ܠܝܐ ܕܒܥܡܠܐ ܕܠ̈ܒܢܐ ܥܿܗܕܐ ܐܢܘܢܿ܀ ܬܘܼܒ ܕܢܘܕܥ ܕܡܼܢ ܥܒܕܘܼܬܐ ܕܦܘܼܠܚܢܐ ܕܠ̈ܒܢܐ ܦܨܝܼ ܐܢܘܿܢ: ܬܚܝܬ ܪ̈ܓܠܘܗܝ ܣܝܼܡܐ ܗܼܘܬ݀ ܕܢܚܘܐ ܕܗܘܼ ܣܼܡ ܐܢܘܿܢ ܐܦ ܠܪ̈ܓܠܝܐ ܕܡܨܪܝܢ ܬܚܝܬ ܪ̈ܓܠܝܗܘܢܿ ܒܣܦܝܼܠܐ ܕܝܢ܆ ܥܠ ܬܪܝܼܥܘܼܬܗ ܕܝܡܐ ܥܿܗܕ: ܐܦ ܣܦܝܼܠܐ ܬܘܼܒ ܠܓܘܢܐ ܕܫܡܝܐ ܕܡܿܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܪܢ ܕܣܦܝܠܐ ܠܙܘܪܕ ܐܝܼܬ̄ܘ: ܟܪܘܡܐ ܕܫܡܝܐ ܗ̄ ܓܘܢܐ ܕܫܡܝܐ܀ ܚܪ̈ܢܐ ܚܙܬܐ ܕܓܘܢܐ: ܫܡܐ ܕܟܪܘܡܐ ܡܬܼܢܣܒ ܬܘܼܒ: ܥܠ ܚܘܼܨܦܐ ܘܡܪܚܘܼܬܐ ܘܡܠܦ ܠܗܘܿܢ ܕܠܐ ܢܩܢܘܿܢ ܟܪܘܡܐ ܗ̄ ܚܘܼܨܦܐ ܚܨܝܼܦܐ ܕܡܨܪ̈ܝܐ܀ ܐܝܟ ܥܒܕܐ ܕܠܒܬܐ: ܐܟܡܿܢ ܕܠܒܬܐ ܡܪܒܥܬܐ ܗܿܝ: ܐܝܟ ܐܣܟܡܐ ܕܟܘܼܒܫܐ ܕܡܬܬܣܝܼܡ ܬܚܝܬ ܪ̈ܓܠܐ ܕܐܢܫ܀ ܘܥܠ ܣܒ̈ܐ ܠܐ ܐܘܫܒ ܗ̄ ܠܐ ܐܘܫܛ ܐܝܼܕܗ ܥܠܗܘܿܢ. ܐܝܟ ܕܠܢܟܝܿܢܐ ܒܗ݀ܝ ܕܗܿܢܘܢ ܣܿܒܪܝܼܢ ܗܼܘܘ ܕܡܿܢ ܕܚܿܙܐ ܠܐܠܗܐ ܡܬܼܢܒܐ ܗܿܢܘܿܢ ܕܝܢ ܟܕ ܚܙܼܘ ܚܝܘ ܢܘܼܓܪܐ ܕܙܒܢܐ܀ ܬܘܼܒ ܡܛ݀ܠ ܬܚܘܼܡܐ ܗܿܘ ܕܬܚܡ: ܕܡܿܢ ܕܩܿܪܒ ܠܛܘܼܪܐ ܡܬܪܓܡܘܼ ܡܬܼܪܓܡ܀","english":"the blood of the covenant he calls the blood of animals, because that people was not able to confirm the covenant with their own blood as the law of the world through the death of animals, and his own blood he immersed in the covenant which he gave to them. And the mystery of the blood of Christ is that which in the end of times completed the new covenant, and after it there is no further covenant, because through the death of the Son the covenant was fulfilled. And \"they saw the God of Israel\" — because the passage of the ascent was not completed, he turned and said that the seventy elders saw the God of Israel in a visible, perceptible manner, and beneath his feet like a servant of a brick, through a brick at their heels, the Israelites, who through the labor of bricks remember them. Again, he makes known that with the servitude of the work of bricks he freed them; beneath his feet was placed a brick, to show that he placed them also under the feet of the Egyptians under the brick of the sea, concerning the crossing of the sea he remembers. Also a brick again for the firmament of the heavens, of what? Others say that a brick is for the zodiac; the firmament of the heavens is the firmament of the heavens. Others, the vision of the firmament; the name of the firmament is taken again. Concerning insolence and arrogance, and he teaches them that they should not call the firmament insolence, the insolence of the Egyptians. Like a servant of a brick, as a brick is square, like the form of a footstool that is placed under the feet of a man. And concerning the elders, he did not answer, he did not stretch out his hand against them, as if they were innocent in this, because they thought that when they saw God, that one would be their God, but when they saw, they lived and endured the burden of sacrifice. Again, concerning the boundary that bounds: when he approached the mountain, they interpreted, they interpret.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܐ ܕܩܝܿܡܐ","severity":"info","text":"The phrase 'blood of the covenant' is interpreted as animal blood, contrasting with the new covenant sealed by Christ's blood.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܙ","severity":"info","text":"The Syriac term 'ܐܪܙ' (rāzā) means 'mystery' or 'sacrament', here referring to the typological significance of Christ's blood in completing the new covenant.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܼܘ ܠܐܠܗܐ ܕܝܣܪܐܝܠ","severity":"info","text":"The phrase 'they saw the God of Israel' echoes Exodus 24:10, where the elders ascend Sinai; Bar Salibi interprets this as a visible theophany.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܒܬܐ","severity":"info","text":"The 'brick' (ܠܒܬܐ) is a symbol of servitude, recalling Israelite labor in Egypt; Bar Salibi connects it to the footstool beneath God's feet and the crossing of the Red Sea.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܪܘܡܐ","severity":"info","text":"Bar Salibi reports alternative interpretations of 'brick' as the zodiac or firmament, reflecting exegetical debates in Syriac tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܚܘܼܡܐ","severity":"caution","text":"The final sentence is fragmentary: 'concerning the boundary that bounds: when he approached the mountain, they interpreted, they interpret.' The sense is unclear, possibly a gloss on Exodus 19:12 or a scribal note.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'beneath his feet like a servant of a brick' is ambiguous: it may describe a footstool or a symbol of subjugation.","The final clause 'they interpret, they interpret' may indicate a textual variant or a marginal note."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܥܠ ܣܒ̈ܐ ܠܐ ܐܘܫܒ ܐܝܼܕܗ ܗ̄ ܡܣܟܠ ܠܢ ܘܠܗܘܿܢ: ܕܢܒܝܘܼܬܐ ܘܟܗܢܘܼܬܐ ܕܡܘܫܐ ܘܐܗܪܘܢ ܕܒ̈ܢܘ̄ ܐܝܬܝܗܿ ܘܠܘ ܕܐܢܫ ܡܼܢ ܣܒ̈ܐ ܡܛ݀ܠ ܕܥܠ ܗܿܠܝܢ ܠܐ ܐܘܫܒ ܐܝܼܕܗ܀ ܚܼܙܘ ܠܐܠܗܐ ܘܐܟܼܠܘ ܗ̄ ܗܿܘ ܡܘܿܢ ܕܚܼܙܘ ܕܡܘܼܬܐ ܗܿܘ ܘܠܘ ܟܝܿܢܐ ܘܗܝܼ ܚܙܬܐ ܘܫܘܼܦܪܐ ܘܫܘܼܒܚܐ ܕܬܡܢ: ܕܘܼܟܬ ܡܐܟܘܿܠܬܐ ܣܦܼܩ ܠܗܘܿܢ ܐܦ ܡܼܢ ܗܕܐ ܡܣܬܟܠܝܼܢܢ ܕܡܘܫܐ ܘܝܫܘܿܥ ܒܗܿܠܝܢ ܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ ܗܘܼ ܗܿܘ ܫܘܼܒܚܐ ܘܚܙܬܐ ܣܦܼܩܬ݀ ܠܗܘܿܢ ܒܕܘܼܟܬ ܬܘܼܪܣܝܐ ܘܥܠ ܡܐܟܘܿܠܬܐ ܠܐ ܐܣܬܪܢܩܘ: ܘܥܠܗܕܐ ܠܐ ܟܦܼܢܘ܀ ܘܣܠܼܩ ܡܘܿܫܐ ܠܛܘܼܪܐ ܟܣܝܬܗ ܥܢܢܐ ܗ̄ ܒܗ݀ܝ ܥܢܢܐ ܥܪܦܠܝܬܐ ܕܐܝܼܬ ܒܛܘܼܪܐ܀ ܗܘܫܥ ܒܪܢܘܿܢ ܦܫܼ ܒܫܦܘܼ̈ܠܝ ܛܘܼܪܐ: ܟܕ ܠܐ ܠܘܬ ܥܡܐ. ܐܦܠܐ ܠܘܬ ܡܘܼܫܐ ܐܝܼܬܘܗܝ ܗܼܘܐ. ܘܟܣܼܝܬ݀ ܥܢܢܐ ܠܡܘܿܫܐ ܐܝܟ ܥܪܦܠܐ: ܡܛܜܠ ܕܠܐ ܡܬܼܚܙܐ ܗܼܘܐ ܐܝܟܐ ܕܒܗܿ ܡܬܼܥܪܦܠ ܫܬܐ ܝܘܡ̈ܝܼܢ ܟܣܝܬܗ ܥܢܢܐ. ܟܕ ܡܬܼܪܕܐ ܒܗܘܢܿ ܡܼܢ ܚܘܼܫ̈ܒܐ ܐܪ̈ܥܢܝܐ ܐܝܟ ܕܢܩܒܠ ܝܘܼܠܦܢܐ ܐܠܦܼܗ ܕܝܢ ܐܠܗ ܒܓܠܝܢܐ ܒܗܿܠܝܢ ܫܬܐ ܝܘܡ̈ܝܼܢ: ܥܠ ܟ݀ܠܗ ܗܘܝܐ ܕܒܪܝܼܬܐ: ܘܐܟܡܐ ܕܚܼܙܘ ܡܠܐܟ̈ܐ ܠܒܪ̈ܝܬܐ ܟܕ ܡܬܼܬ̈ܩܢܢ ܒܐܝܼܕܐ ܒܐܝܼܕܐ ܗܿܟܢܐ ܚܿܙܐ ܗܼܘܐ ܠܗܘܿܢ ܡܘܫܐ ܘܐܦ ܠܬܘܼܩܢܗ ܕܒܪܢܫܐ ܘܢܝܿܚܬܐ ܕܒܝܘܡܐ ܫܒܝܼܥܝܐ: ܘܐܦ ܡܕܒܪܢܘܼܬܐ ܕܐܕܡ ܥܕܡܐ ܠܥܘܼܢܕܢܗ ܠܟܿܠܗܝܢ ܒܓܠܝܢܐ܆ ܘܐܝܟ ܕܒܙܒܢܗ ܐܣܬܼܥܪ̈ܝ ܘܐܬܡܼ̈ܠܠܝ ܚܿܙܐ ܗܼܘܐ ܠܗܝܢ ܘܒܿܬܪ ܫܬܐ ܝܘܡ̈ܝܼܢ ܦܩܼܕܗ ܒܡܠܼܬܐ ܡܬܪܓܫܢܝܼܬܐ ܕܢܕܡܐ ܘܢܥܒܕ ܥܠܡܐ ܡܼܢ ܡܠܘܐܐ ܕܨܒܘ̈ܬܐ ܗ̄ ܡܫܟܢܙܒܢܐ ܐܝܟ ܛܘܼܦܣܐ ܕܐܬܚܘܝܼ ܠܗ܀","english":"the others say that he did not place his hand on the elders, and it is foolishness and error: for the humility and priesthood of Moses and Aaron are what they had, and not that of a man from the elders, because he did not place his hand on them. They saw God and ate that very manna which they saw, and it was not a type, and that vision and beauty and glory of the cloud: instead of food, it sufficed for them, even from this it is understood that Moses and Joshua in those forty days had that glory and vision sufficient for them instead of sustenance, and they did not lack food. And Moses went up to the mountain, his covering being the cloud, in this cloud which is the darkness that is on the mountain. Joshua the son of Nun remained at the foot of the mountain, while he was neither with the people nor with Moses. And the cloud covered Moses like darkness, because he was not visible where he was, for six days the cloud covered him. While he was being instructed with divine thoughts, as he received teaching, God taught him openly in those six days about the entire creation of the world, and as the angels saw the creatures when they were being established hand in hand, so Moses saw them, and also the foundation of the beginning and the rest on the seventh day, and also the governance of Adam until his end, all of them openly. And as in their time they were moved and spoken, he saw them, and after six days he commanded him with a perceptible word about blood, and he made the world with the filling of the natures, which are deceptive, like the example that was shown to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܦܠܝܬܐ","severity":"info","text":"The Syriac ܥܪܦܠܝܬܐ (ʿarpelīṯā) means 'darkness' or 'gloom', here glossed as the cloud covering Moses. Bar Salibi uses it to emphasize theophanic concealment, not mere fog.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 24:15-18","severity":"info","text":"The six-day cloud-covering and Moses’ vision of creation allude to Exod 24:15-18, where Moses remains on Sinai for forty days. Bar Salibi interprets the six days as a period of divine instruction in creation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joshua son of Nun","severity":"info","text":"Bar Salibi notes Joshua remained at the mountain’s foot, neither with the people nor with Moses. This detail, absent from Exodus, reflects later Jewish and Christian traditions (e.g., Targum Pseudo-Jonathan) that Joshua waited below.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"six days","severity":"info","text":"The passage divides Moses’ Sinai experience into two phases: six days of hidden instruction in creation, then a command about blood on the seventh day. This mirrors the hexaemeral structure common in Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"blood","severity":"info","text":"Bar Salibi links the 'perceptible word about blood' to the covenant theme from the previous passage, where animal blood prefigures Christ’s blood. Here, blood becomes the medium for remaking the world after the vision.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the filling of the natures, which are deceptive' (ܡܠܘܐܐ ܕܨܒܘ̈ܬܐ ܗ̄ ܡܫܟܢܙܒܢܐ) is ambiguous: it may mean the material world is filled with deceptive natures, or that the 'filling' itself is deceptive. The reading taken follows the English draft's 'deceptive' as a qualifier of natures."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"ܬܪܝܢ ܥܠ̈ܡܐ ܘܬܪܝܢ ܕܘܼܒܪ̈ܐ ܣܝܼܡܐ ܗܼܘܬ݀ ܠܗ ܠܐܠܗܐ ܒܡܩܕܡܘܼܬ ܝܼܕܥܬܗ ܠܡܥܒܕ: ܒܝܕ ܡܫܟܢ ܙܒܢܐ ܠܬܪܗܝܗܘܢܿ ܨܪ ܒܝܕ ܡܘܫܐ: ܘܐܝܟܢ ܐܕܠܐ ܟܕ ܢܦܘܿܩ ܠܣܘܼܥܪܢܐ ܥܠܡܐ ܕܥܬܝܼܕ ܚܕܬܘܬ ܚܘܼܫ̈ܒܐ ܬܬܪܢܐ ܥܠ ܐܠܗܐ܀ ܦܩܼܕ ܐܠܗܐ ܠܡܘܫܐ ܕܢܥܼܒܕ ܡܫܟܢܐ ܘܢܦܠܓܝܼܘ̄ ܠܬܪܝܢ ܒܝܕ ܦܘܼܪ̈ܣܐ ܐܝܟ ܪܩܝܼܥܐ ܕܦܿܠܓ ܒܝܬ ܫܡܝܐ ܠܐܪܥܐ ܘܐܟܙܢܐ ܕܒܗܿܘ ܕܥܬܝܼܕ ܡܬܼܝܗܒܐ ܠܢ ܝܼܕܥܬܐ ܓܡܝܼܪܬܐ ܘܚܘܼܪܪܐ ܕܡܼܢ ܡܥܝܼܩ̈ܢܝܬܐ܇ ܗܿܟܢܐ ܦܩܼܕ ܗܪܟܐ ܕܒܩܕܘܿܫܩܘܼܕ̈ܫܐ ܢܣܝܼܡ ܩܒܘܬܐ ܗ݀ܝ ܕܡܡܠܝܝܐ ܕܘܼܟܬ ܐܠܗܐ. ܣܦܪܐ ܕܢܡܘܿܣܐ ܕܒܗ ܐܪܙ ܝܼܕܥܬܐ ܐܠܗܝܬܐ: ܘܛܣܐ ܕܕܗܒܐ ܕܠܥܠ ܡܢܗܿ ܐܪܙ ܦܓܪܐ ܕܐܬܼܚܝܕ ܠܡܼܠܬܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܩܒܘܬܐ ܐܪܙ ܐ̱ܢܫܘܼܬܐ܇ ܐܡܿܪ ܫܠܝܼܚܐ ܗܢܐ ܠܡ ܕܩܕܡ ܣܡܗ ܐܠܗܐ ܚܘܼܣܝܐ ܒܗܝܡ̄ ܕܕܡܗ: ܡܬܐܼܡܪܐ ܥܠ ܛܣܐ ܕܗܘܼܝܘܼ ܚܘܼܣܝܐ: ܘܙܒܢ̈ܝܼܢ ܣܓ̈ܝܐܢ ܡܫܬܼܚܠܦ ܗܼܘܐ: ܘܐܝܟ ܗܿܘ ܕܦܘܼܡܐ ܗܿܘܐ ܗܼܘܐ ܠܗ ܠܡܡܠܠܘܼ܀ ܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ ܡܘܫܐ ܡܼܢ ܙܝܼܘܐ ܐܠܗܝܐ ܡܬܼܬܪܣܐ ܗܼܘܐ ܗܿܟܢܐ ܐܦ ܝܫܘܿܥ: ܐܟܡܐ ܕܣܒ̈ܐ ܡܼܢ ܚܙܬܐ ܐܬܡܠܝܼܘ ܒܘܼܣܡܐ ܘܬܘܼܪܣܝܐ܀ ܦܩܼܕ ܐܠܗܐ ܠܡܘܫܐ ܕܢܬܩܢ ܡܫܟܢܙܒܢܐ ܐܝܟܢܐ ܕܡܼܢ ܕܚܠܼܬ ܦܬܟܪ̈ܐ ܢܓܕܘܢܼ ܐܢܘܿܢ ܠܘܬܗ: ܘܕܒܡܨܥܝܘܼܬܐ ܕܡܫܟܢܐ ܕܢܐܠܦ ܐܢܘܿܢ ܕܒܡܨܥܬܗܘܿܢ ܫܿܪܐ܇ ܘܕܐܢ ܐܝܬ ܬܘܼܒ ܕܚܿܛܐ ܒܡܨܥܝܘܼܬܐ ܕܟܗ̈ܢܐ ܢܬܩܪܒ ܠܘܬ ܐܠܗܐ ܒܝܕ ܕܒܚ̈ܐ ܘܐܦܢ ܠܐ ܓܠܼܐ ܗܼܘܐ ܠܚܛܗܐ: ܐܠܐ ܗܘܼ ܕܒܚܐ ܣܿܗܕܐ ܗܼܘܐ ܕܡܛ݀ܠ ܕܚܼܛܐ ܩܪܒܗ: ܘܒܗܿܕܐ ܬܠܬ ܡܬܼܝܕ̈ܥܢ. ܐ: ܡܘܕܝܿܢܘܼܬܐ ܕܒܚܛܝܼܬܐ ܘܟܕ ܫܬܝܼܩ ܗܿܘ ܕܚܼܛܐ.. ܒ: ܘܬܝܿܒܘܼܬܐ ܘܩܘܡܐ ܕܡܢܗܿ܀","english":"Two worlds and two modes of conduct were set for God from the beginning by his knowledge to act: through the Tabernacle he would bring the two of them to an end through Moses. And just as when he went out to the action, the world that was destined for renewal, the thoughts would be directed toward God. God commanded Moses to make the Tabernacle and to divide it into two by means of curtains, like the firmament that divides between heaven and earth, and like that in which complete knowledge and freedom from constrictions would be given to him. Thus he commanded here that in the Holy of Holies the Ark be placed, which is the filling of the place of God. The book of the Law, in which is the mystery of divine knowledge, and the golden urn above it, the mystery of the body that is united to the Word. Others say that the Ark is the mystery of the incarnation. The Apostle says this: that before God placed the mercy seat upon it, it is spoken concerning the urn that it was the mercy seat, and many sacrifices were changed, and as if it had a mouth to speak. Forty days Moses was being formed by the divine radiance; thus also Jesus: as the elders were filled with fragrance and formation by the vision. God commanded Moses to set up the Tabernacle where the fear of the idols would be removed from them, and that in the middle of the Tabernacle he would teach them that in their midst he dwells, and that if there is again a sinner in the midst of the priests, he would approach God by means of sacrifices, and even if the sin was not revealed, the sacrifice was a witness that because of the sin he offered it. And in this three things are known: 1. Confession of sin while the sinner is silent; 2. Repentance and standing before him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The two worlds and two modes of conduct refer to the present and the renewed world, with the Tabernacle as the means to bring both to completion through Moses.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܒܘܬܐ (ark)","severity":"info","text":"The Ark is interpreted as the mystery of the incarnation by some, while the Apostle (likely Paul) is cited to connect the urn (golden urn) with the mercy seat, indicating a typological reading.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 25:10-22 (Ark and mercy seat)","severity":"info","text":"The passage alludes to the construction of the Tabernacle and the Ark, with the mercy seat (ܚܘܼܣܝܐ) mentioned in relation to the urn, echoing Exodus 25:17-22.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to forty days of Moses being formed by divine radiance parallels the tradition of Moses on Sinai (Exodus 24:18) and is compared to Jesus, likely alluding to the Transfiguration or a typological connection.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The division of the Tabernacle by curtains is likened to the firmament dividing heaven and earth, a common cosmological typology in Syriac exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The interpretation that the Ark is the mystery of the incarnation reflects later Christological readings, possibly influenced by Ephrem or Narsai, though not explicitly cited here.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' is not specified; it may refer to Paul, but no direct citation is given.","The phrase 'two worlds and two modes of conduct' is ambiguous; it likely contrasts the current world with the eschatological renewed world.","The relationship between the golden urn and the mercy seat is unclear; the text suggests some equate them, but the logic is compressed."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"ܓ: ܘܫܘܼܒܩܢܐ ܕܝܼܠܗܿ: ܒܝܕ ܐܪܒܥܐ ܓܘ̈ܢܐ ܕܐܝܬ ܒܡܫܟܢ ܙܒܢܐ: ܪܡܿܙ ܥܠ ܐܪܒܥܐ ܐܣܛܘܟ̈ܣܐ ܬܟܼܠܬܐ ܡܚܝܢܐ ܘܕܡܪܐ ܠܐܘܼܟܡܐ܇ ܕܡܘܼܬ ܐܪܥܐ: ܐܪܓܘܢܐ ܩܘܼܢܐܐ ܗܿܘ ܘܕܡܿܐ ܠܓܘܢܐ ܕܫܡܝܐ ܘܠ̈ܡܝܐ܀ ܙܚܘܪܝܬܐ ܡܣܒܗ ܠܢܘܼܪܐ ܒܘܼܨܐ ܚܘܪܐ ܘܕܡܿܐ ܠܐܐܪ܀ ܡܼܢ ܓܘܗ ܕܩܝܣܐ ܕܟܬܢܐ ܐܡܿܪܝܼܢ ܕܡܬܼܢܣܒ܀ ܐܣܦܝܢܝܩܐ ܣܘܼܡܩܐ ܣܘܣܓܘܢܐ ܠܒܘܼܚܠܐ ܕܡܿܐ ܘܥܿܒܕܝܼܢ ܡܢܗ ܚܠܬܐ ܐܘܟܝܼܬ ܬܝܩܐ ܠܣܝܦܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܐܣܦܝܢܝܩܐ ܘܣܘܣܓܘܢܐ: ܠܘ ܣܘܼܡ̈ܩܐ ܘܐܘܼܟܡ̈ܐ ܐܢܘܿܢ ܐܠܐ ܚܝܘ̈ܬܐ ܕܡܫܟܗܝܢ ܨܒܝܼܥ ܟܝܢܐܝܬ: ܩܒܘܬܐ ܐ݀ܡܪ ܕܢܥܒܕ: ܐܟܡܿܢ ܕܛܘܼܦܣܐ ܗܿܝ ܕܛܘܼܪ ܣܝܼܢܝ: ܘܐܝܟ ܕܡܘܼܬ ܕܛܘܼܪܐ ܡܬܩܢܐ ܗܼܘܬ݀܀ ܘܡܼܢ ܩܝܣܐ ܕܐܫܟܪܥܐ: ܐܟܡܿܢ ܕܚܠܝܼܡ ܘܫܪܝܼܪ: ܘܗܘܼܝܘ ܠܡ ܫܪܓܐ ܘܡܬܼܩܪܐ ܠܡ ܥܪܩܐ ܐ݀ܡܪܝܼܢ ܐܢܫ̈ܝܼܢ܀ ܦܬܘܪܐ ܝܒ̄ ܓܪ̈ܝܼܨܢ ܕܥܠܘܗܝ ܒܘܼܕܩ ܝܒ̄ ܝܪ̈ܚܐ ܕܫܢ̱ܬܐ ܘܫܘܼܚ̈ܠܦܝܗܘܢ ܗ̱ ܐܪܒܥܐ ܙܒ̈ܢܐ ܡܩܝܡ̈ܝ ܥܠܡܐ ܘܓܿܡܪܝܼܢ ܐܝܠܝܢ ܕܚܿܫܚܝܼܢ ܠܩܘܼܝܿܡܐ ܕܚ̈ܝܐ ܕܟ݀ܠ ܒܣܪ܀ ܛܣܐ ܕܚܘܼܣܝܐ ܕܠܐ ܙܩܝܼܦ ܗܼܘܐ ܥܠ ܩܒܘܬܐ ܐܘܿ ܡܨܠܐ ܨܠܐܼ: ܐܠܐ ܡܫܟܒ ܫܟܝܼܒ ܗܼܘܐ ܥܠܝܗܿ܇ ܐܪܙ ܥܢܝܿܢܐ ܕܛܘܼܪܐ ܕܒܡܫܘܚܬܐ ܗܘܐ ܐܪܒܥ ܙܩܙ̈ܩܢ ܗ̄ ܙܩܙ̈ܩܬܐ ܐܝܬܝܗܝܢ ܓ̈ܠܝܼܠܬܐ ܐܘܿ ܡܪ̈ܒܥܬܐ ܕܒܗܝܢ ܥܿܐܠܝܼܢ ܩܘ̈ܦܐ ܗ̄ ܡܘܼܟ̈ܠܐ ܕܛ݀ܥܢܝܼܢ ܒܗܘܿܢ܀ ܙܥܙ̈ܩܬܐ ܕܩܒܘܬܐ: ܠܘ ܓܠ̈ܝܼܠܬܐ ܗܘ̈ܝ ܐܝܟ ܗܿܠܝܢ ܕܡܬܼܬܠܝܢ ܒܬܪ̈ܥܐ܇ ܐܠܐ ܕܐܪܒܥ ܓܘ̈ܢܘܢ ܐܝܟ ܗܿܢܝܢ ܕܡܬܼܩ̈ܒܥܢ ܒܥܪ̈ܣܬܐ ܕܡܝܼ̈ܬܐ ܘܡܪ̈ܒܥܢ ܘܡܬܼܥ̈ܒܕܢ ܡܼܢ ܦܪܙܠܐ: ܐܘܿ ܡܼܢ ܢܚܫܐ..","english":"And its covering: by means of the four colors that are in the Tabernacle of the Tent, it signified the four elements: the blue, the purple, the scarlet, and the white, which are like the earth; the purple, that is, and it resembles the color of the sky and the waters. The hyacinth resembles the air, the white like fire. And from the wood of the acacia, it is said, that it is incorruptible. The aspeyqā and the sūsgewānā, red and white, are not colors, but rather the hides of the Tabernacle dyed naturally. The Ark, it is said, was made of acacia wood, like the pattern of Mount Sinai, and like the mountain it was gilded. And from the wood of the ashkar‘ā, which is strong and firm, and it is called “shargā” and also “‘arqā,” it is said, by the Syrians. The Table of twelve loaves upon which were the twelve months of the year and their changes, the four seasons establish the world and complete those things that are necessary for the existence of the life of all flesh. The cover of the Ark, which was not placed upright upon the Ark or standing, but was lying upon it, is a deep mystery of the mountain, which in measurement was four cubits. The cubits are the rings or squares by which the poles, that is, the handles, enter to carry it. The rings of the Ark are not rings like those that are hung in doors, but rather of four colors like those that are set in the biers of the dead, and they are square and made of iron or brass.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܦܝܢܝܩܐ","severity":"info","text":"The term aspeyqā (ἀσπίς) likely refers to a type of hide or leather used in the Tabernacle's construction, distinct from dyed colors.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܣܓܘܢܐ","severity":"info","text":"Sūsgewānā (συσκευή) denotes a covering or equipment; here it refers to the hides of the Tabernacle, dyed naturally rather than colored.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܫܟܪܥܐ","severity":"info","text":"Ashkar‘ā is identified as a strong, firm wood, also called shargā and ‘arqā by Syrians, possibly a local species used in construction.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܒܘܬܐ","severity":"info","text":"The Ark (ܩܒܘܬܐ) is described as made of acacia wood and gilded, echoing Exodus 25:10-11 and 37:1-9, where the Ark is constructed from acacia and covered with gold.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܘܪ ܣܝܢܝ","severity":"info","text":"The Ark's pattern is likened to Mount Sinai, paralleling the mountain's gilded appearance, a typological connection common in Syriac exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܬܘܪܐ ܝܒ ܓܪ̈ܝܨܢ","severity":"info","text":"The Table of twelve loaves symbolizes the twelve months and four seasons, structuring the passage as a cosmological allegory within the Tabernacle description.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., 'ܐܣܦܝܢܝܩܐ' and 'ܣܘܣܓܘܢܐ' may be loanwords with debated meanings; the translation assumes they refer to hides rather than colors."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"ܘܥܒܼܕ ܬܪܝܢ ܟܪ̈ܘܒܐ ܕܕܗܒܐ ܗ̄ ܕܡܛܠܠܝܼܢ ܥܠ ܚܘܼܣܝܐ ܐܪܙ ܡ̈ܠܐܟܐ ܕܡܫܡܝܼܢ ܠܐܠܗܐ: ܐܪܙ ܬܪܝܢ ܡ̈ܠܐܟܐ ܕܫܡܠܝܼܘ ܡܕܒܪܢܘܼܬܐ ܕܡܪܢ: ܓܒܪܐܝܠ ܘܡܝܟܐܝܠ܀ ܐܫܬܗ ܕܡܫܟܢܐ ܡܥܪܒܝܬܐ ܗܼܘܬ݀ ܘܐܦ̈ܘ̄ ܒܡܕܢܚܐ: ܘܩܿܐܡ ܚܕ ܟܪܘܒܐ ܒܬܝܡܢܐ ܘܐܚܪܢܐ ܒܦܢܝܼܬܐ ܓܪܒܝܝܬܐ. ܟܠܝܼܠܐ ܟܕ ܚܿܕܪ ܗ̄ ܟܠܝܼܠܐ ܐܡܼܪ ܕܢܥܒܼܕ ܠܦܬܘܪܐ ܐܝܟ ܣܝܪܣ ܡܕܡ ܥܠ ܣܦܬܗ܀ ܦܫܟ ܟܕ ܚܕܪ ܗ̄ ܬܪܬܝܢ ܨܒ̈ܥܢ܀ ܗ݀ܝ ܕܥܪܬܐ ܗܿܝ ܕܠܘܬܗܿ ܟܕ ܦܫ̈ܝܼܟܢ܀ ܐܝܼܬ̄ܘ ܦܫܟ ܬܘܼܒ ܦܫܟ ܐܪܒܥ ܨܒ̈ܥܢ ܟܕ ܕܒܝܼ̈ܩܢ ܒܚ̈ܕܕܐ: ܘܥܒܼܕ ܦܝ̈ܠܣܐ ܘܟܦ̈ܐ ܗ̄ ܦܝ̈ܠܣܐ ܕܡܿܝܢ ܠܗܿܠܝܢ ܟܦܦ̈ܬܐ ܕܐܪ̈ܙܐ ܕܝܼܠܢ: ܕܐܫܬܐ ܕܝܼܠܗܘܿܢ ܦܪܝܼܣܐ ܘܦܫܝܼܛܐ ܘܠܐ ܥܡܝܼܩܐ: ܐܝܬ ܟܕ ܓܠ̈ܝܼܠܢ ܘܐܝܬ ܟܕ ܡܪ̈ܒܥܢ: ܒܪܡ ܠܐ ܥܡܝܼܩ̈ܢ܀ ܟܦ̈ܐ ܙܥܘܪ̈ܝܢ ܡܼܢ ܙܒܘܪ̈ܐ: ܐܝܟ ܓܠܘ̈ܢܝܬܐ ܐܢܝܢ: ܠܚܡ ܐܦ̈ܐ ܡܟܢܐ ܠܠܚܡܐ ܕܥܠ ܦܬܘܪܐ: ܐܟܡܿܢ ܕܩܕܡ ܐܦܘ̈ܗܝ ܒܪܡܫܐ ܘܨܦܪܐ ܘܩܿܐܡ ܘܡܬܬܣܝܼܡ܀ ܥܒܕ ܡܢܪܬܐ ܕܕܗܒܐ ܗ̄ ܕܢܣܟܬܐ ܦܿܩܕ ܠܡܥܼܒܕܗܿ܀ ܡܛ݀ܠ ܕܩܕܡܐܝܬ ܥܿܒܕܝܼܢ ܫܥܘܼܬܐ ܐܝܟ ܐܡܘܡܐ ܡܕܡ ܘܟܢ ܢ݀ܣܟܝܼܢ ܠܗܿ: ܐܟܡܿܢ ܕܗܝܼ ܡܢܪܬܐ ܚܠܝܼܠܬܐ ܗܿܝ܆ ܐܝܟ ܕܝܬܝܼܪ ܬܗܼܘܐ ܩܠܝܼܠܐ ܠܛܥܘܢܬܐ܀ ܒܣܣ ܕܝܼܠܗܿ ܘܟܢܗܿ ܕܡܢܪܬܐ ܩܿܪܐ: ܠܟܘܼܪܣܝܐ ܬܚܬܝܐ ܕܝܼܠܗܿ܀ ܩܢ̈ܝܗܿ ܕܝܢ ܠܗܿܠܝܢ ܕܐܝܟ ܣܘ̈ܟܬܐ ܢ݀ܦܩܝܼܢ ܡܢܗܿ܀ ܐܣܩ̈ܦܝܗܿ ܠ̈ܟܦܐ ܘܠܐܣܦܝܪ̈ܐ ܕܡܬܬܣܝܼܡܝܼܢ ܒܗܘܢܿ ܦܬܝܼ̈ܠܬܐ: ܡܬܼܩܪܝܐ ܡܢܪܬܐ ܒܝܬ ܫܡܝܐ ܒܗ݀ܝ ܕܕܘܼܟܬ ܫܡܫܐ ܡܡܠܝܐ܀ ܫܒܥ ܫܪ̈ܓܝܼܢ ܕܒܗܿ ܐܪܙ ܫܒܥܐ ܝܘܡ̈ܝܼܢ ܕܠܫܒܬܐ ܓܡܪ̈ܝ ܕܒܗܿ ܐܪܙ ܫܒܥܐ ܝܘܡ̈ܝܼܢ ܕܠܫܒܬܐ ܓܡܪ̈ܝ ܝܪ̈ܚܐ ܘܫ̈ܢܝܐ܀","english":"And he made two cherubim of gold, which signified the angels who minister to God; the two angels who completed the service of the Lord: Gabriel and Michael. The base of the Tabernacle was on the west, and its face on the east; and one cherub stood in the south and the other in the north. A crown, when it went around, he said that he made for the table like a sort of rim upon its edge. He made, when it went around, two rings. This is the board that is with it when they are spread out. There are also made, again, four rings, when they are held together; and he made pillars and capitals; the pillars that go up to these capitals of the beams that belong to it, whose base is spread out and simple and not deep; there are some that are round and some that are square, but not deep. Small capitals with the sockets, like little dishes, he made; the face of the bread is placed upon the bread that is on the table, as before its face in the evening and in the morning, and it stands and is closed. He made a lampstand of gold, which he commanded to be made as a stand, because previously they had made a lamp like a kind of stand, and they called it a stand; as this lampstand is hollow, so that it might be lighter for carrying. Its base and its stand he calls the lower base of the lampstand. Its branches, however, go up from it like shoots. Its cups, the capitals and the spheres that are placed upon them, are twisted; the lampstand is called the house of the sun, because in the place of the sun it is filled. The seven lamps in it signify the seven days of the week, the months, and the hours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪ̈ܘܒܐ","severity":"info","text":"The Syriac term ܟܪ̈ܘܒܐ (kərūḇē) is a plural form of ܟܪܘܒܐ (kərūḇā), a loan from Hebrew כְּרוּבִים (kərūḇîm). In Syriac exegesis, cherubim are often interpreted as angelic beings, here identified as Gabriel and Michael.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܢܪܬܐ","severity":"info","text":"The lampstand (ܡܢܪܬܐ, mənārtā) is described as 'the house of the sun' (ܒܝܬ ܫܡܝܐ), a phrase reflecting ancient Near Eastern and Hellenistic associations of the menorah with celestial light, possibly mediated through Jewish or Christian symbolic traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܒܥ ܫܪ̈ܓܝܼܢ","severity":"info","text":"The seven lamps (ܫܒܥ ܫܪ̈ܓܝܼܢ) are interpreted as signifying the seven days of the week, the months, and the hours, a tripartite temporal symbolism typical of Syriac allegorical exegesis that links liturgical objects to cosmic order.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܫܟ","severity":"caution","text":"The Syriac verb ܦܫܟ (pšaḵ) appears twice in this passage, meaning 'he made' or 'he fashioned,' but the subject is ambiguous: it could refer to Moses (from the Exodus narrative) or to Bezalel (the craftsman). The commentary does not clarify the agent.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܝܢ ܟܪ̈ܘܒܐ ܕܕܗܒܐ","severity":"info","text":"The two cherubim of gold recall Exodus 25:18–20 (Peshitta), where cherubim are placed on the ark of the covenant. Dionysius bar Salibi here reinterprets them as angelic ministers, Gabriel and Michael, a common Syriac identification.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܢܪܬܐ ܒܝܬ ܫܡܝܐ","severity":"info","text":"Calling the lampstand 'the house of the sun' (ܒܝܬ ܫܡܝܐ) reflects a reception of Hellenistic solar symbolism in Syriac Christianity, possibly mediated through Jewish apocalyptic or early Christian hymnography, and is not a direct biblical phrase.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the verb ܦܫܟ ('he made') is not specified; it may refer to Moses, Bezalel, or a generic craftsman.","The phrase 'the face of the bread is placed upon the bread' is syntactically unclear; it may describe a ritual arrangement of showbread."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ܚܙܘܪ̈ܐ ܘܫܘܼܫ̈ܢܐ ܕܒܗܿ ܐܝܟ ܕܠܨܒܼܬܐ ܡܬܥܒܕܝܼܢ ܒܗ ܘܒܡܢܪܬܐ ܢܗܘܘܿܢ ܐܪܒܥܐ ܐܣܩ̈ܦܝܢ ܗ̄ ܡܢܪܬܐ ܩܿܪܐ ܠܗ݀ܝ ܙܩܝܼܦܬܐ ܕܒܡܨܥܬܐ ܘܡܿܘܣܦ ܠܗ ܐܣܩܦܐ ܚܕ ܝܬܝܼܪܬܐ: ܗܕܐ ܕܗܝܼ ܗܝܼ ܕܝܘܡܐ ܕܫܒܥܐ܀ ܘܥܒܼܕܘ ܡܠܩܛܢܗܿ ܗ̄ ܠܗܿܠܝܢ ܕܡܫܼܬܩܠ ܒܗܘܿܢ ܝܩܕܢܐ ܡܼܢ ܫܪܓܐ ܩܿܪܐ ܡܠܩܛܢܐ ܐܝܟ ܟܠܒܬܐ ܡܕܡ ܙܥܘܪܬܐ܀ ܡܙܡܟܗ ܠܗܿܠܝܢ ܕܡܬܬܣܝܼܡܝܼܢ ܬܚܝܬ ܫܪܓܐ ܕܡܩܒܠܝܼܢ ܠܡܫܝܚܐ ܕܢ݀ܛܦ ܡܼܢ ܫܪܓܐ܀ ܟܦ̈ܝܗܿ ܗ̄ ܐܝܠܝܢ ܕܡܩܒܠܝܼܢ ܠܫܪ̈ܓܐ ܕܠܥܠ ܡܼܢ ܡܢܪܬܐ܀ ܡܼܢ ܟܟܪܐ ܕܕܗܒܐ ܥܒܕܝܗܿ ܗ̄ ܡܼܢ ܐܠܦ ܐܣܬܝܼܪ̈ܝܼܢ ܕܕܗܒܐ ܕܐܝܬܝܗܘܿܢ ܕܝܼܢܪ̈ܐ ܐܝܟ ܕܡܘܼܬܐ ܕܡܿܚܘܐ ܐܢܼܐ ܠܟ ܒܛܘܼܪܐ ܗ̄ ܒܗܿܕܐ ܡܿܘܕܥ ܕܠܘ ܒܡܼܠܬܐ ܒܠܚܘܕ ܐܡܿܪ ܗܼܘܐ ܠܗ ܕܢܥܒܕ: ܐܠܐ ܐܝܟ ܕܒܨܘܪܬܐ ܚܘܝܼ ܠܗ ܐܣܟܡܐ ܕܩܒܘܬܐ ܘܡܢܪܬܐ ܘܦܬܘܪܐ ܘܫܪܟܐ܀ ܣܼܡ ܠܡܢܪܬܐ ܒܬܝܡܢܐ ܕܒܝܬܐ: ܠܘܼܩܒܠ ܦܬܘܪܐܐܪܙ ܣܝܡܗܘܿܢ ܕܢܗܝܼܪ̈ܐ܆ ܕܒܬܝܡܢܐ ܠܘܼܩܒܠ ܓܪܒܝܐ ܣܕܝܼܪܝܼܢ܀ ܘܠܡܫܟܢܐ ܬܥܒܼܕ ܥܣܪ ܚܝ̈ܠܢ ܗ̄ ܝܪܝܼܥܬܐ ܛܘܼܦܣܐ ܕܫܡܝܐ ܘܕܐܪܥܐ: ܥܒܕ ܠܡ ܬܐܟ̈ܬܐ ܗ̄ ܠܐܕܢ̈ܐ ܕܒܣܦܬܗܿ ܕܝܪܝܼܥܬܐ ܩܿܪܐ: ܬܐܟ̈ܬܐ ܐܘܿܟܝܼܬ ܠܐܩܠܐ܀ ܘܕܒܼܩ ܝܪܝܼܥܬܐ ܒܩܘܪ̈ܩܣܐ ܗ̄ ܩܘܪ̈ܩܣܐ ܐܝܟ ܗܿܠܝܢ ܕܒܟܘܼܬܝ̈ܢܝܬܐ܀ ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܥܡܼܪ ܥܙ̈ܐ ܗܼܘ̈ܝ ܝܪ̈ܝܥܬܐ ܘܠܘ ܕܣܥܪܐ܀ ܘܠܐ ܕܡܝܐ ܡܿܥܠ ܩܘܪ̈ܩܣܐ ܒܬܐܟ̈ܬܐ ܐܝܟܢܐ ܕܠܐ ܫܚܩܐ ܢܗܘܐ ܦܬܚܗܝܢ ܘܐܣܘܼܪܗܝܢ܀ ܥܒܕ ܦܪܣܐ ܠܡܕܒܚܐ ܡܫ̈ܟܐ ܕܕܟܪ̈ܐ ܕܐܣܦܝܢܝܩܐ ܒܣܘܡܩܘܬܗܘܢܿ ܥܠ ܢܗܝܼܪ̈ܐ ܕܒܪܩܝܼܥܐ ܪܡܿܙ ܣܘܣܓܘܢܐ ܕܐܝܼܬ̄ܘ ܕܡܘܼܬ ܟܘܼܚܠܐ: ܪܡܿܙ ܒܓܘܢܗ ܥܠ ܓܘܢ ܫܡܝܐ܀ ܩܝ̈ܡܐ ܗ̄ ܣܡ̈ܟܐ ܡܕܡ܀","english":"east. The rings and hooks that are in it, as is proper, are made in it and in the lampstand. There were four branches of the lampstand; it calls the central upright the lampstand, and adds one additional branch. This is the seventh day. And they made its snuffers for those that are extinguished, with which the burning is taken away from the lamp; it calls the snuffer something like a small dog. Its base for those that are placed under the lamp, which receive the oil that drips from the lamp. Its cups, those that receive the lamps above with the lampstand. With a talent of gold they made it, with a thousand gold staters, which are darics, as in the pattern that he showed you on the mountain. In this he indicates that not only by word did he speak to him that he should make, but as in a vision he showed him the form of the ark, the lampstand, the table, and the rest. He placed the lampstand in the south of the house, opposite the table. The loaves of the showbread are placed in the south, opposite the north, arranged. And for the tabernacle, make ten curtains, a pattern of heaven and earth. He made loops for the edges of the curtain, which he calls loops, like loops for the feet. And he attached the curtain to the rings, rings like those in boots. The interpreters say that the curtains were of goat hair, not of wool. And water does not enter the rings through the loops, so that their openings and fastenings are not worn away. He made a covering for the altar of the skins of rams dyed red, which, over the showbread, signifies the redness of the firmament; the mixture that is like the color of the sky signifies within it the interior of heaven. The stands, some supports.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܩܛܢܐ","severity":"info","text":"The term ܡܠܩܛܢܐ (snuffer) is explained by the author as 'something like a small dog' (ܐܝܟ ܟܠܒܬܐ ܡܕܡ ܙܥܘܪܬܐ), likely a metaphor for the tool's shape or function.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܬܝܼܪ̈ܝܼܢ ܕܕܗܒܐ","severity":"info","text":"The 'thousand gold staters' (ܐܠܦ ܐܣܬܝܼܪ̈ܝܼܢ ܕܕܗܒܐ) are identified as darics (ܕܝܼܢܪ̈ܐ), Persian gold coins, reflecting the late antique context of the commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 25:31–40","severity":"info","text":"The description of the lampstand (ܡܢܪܬܐ) with four branches and an additional branch alludes to the seven-branched menorah of Exodus 25:31–40, here interpreted as the seventh day.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܢܫ̈ܝܼܢ","severity":"info","text":"The author cites 'interpreters' (ܐܢܫ̈ܝܼܢ) who assert that the curtains were of goat hair (ܥܙ̈ܐ) rather than wool, indicating an exegetical tradition concerned with material purity or symbolism.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the tabernacle's construction, moving from the lampstand to the curtains and altar covering, following the sequence of Exodus 25–26.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the seventh day' (ܝܘܡܐ ܕܫܒܥܐ) may refer to the number of branches or to a liturgical day; the text is ambiguous.","The term ܩܘܪ̈ܩܣܐ (rings) is compared to those in boots (ܟܘܼܬܝ̈ܢܝܬܐ), but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"ܨܝܪ̈ܬܐ ܐܝܟ ܗܿܠܝܢ ܕܬܪ̈ܥܐ: ܐܠܐ ܠܐܡܬܟܢܟܝܼܢ ܕܦ̈ܐ ܒܓܘܢ̈ܝܗܝܢ: ܩܝܡ̈ܐ ܬܘܼܒ ܩܿܪܐ ܠ̈ܕܦܐ: ܡܛ݀ ܕܟܕ ܙܩܝܼܦܝܼܢ ܩܿܝܡܝܼܢ ܗܼܘܘ ܘܥܠܝܗܘܿܢ ܣܡܝܼܟܝܼܢ ܗܼܘܘ ܦܝܪ̈ܡܐ ܕܥܠܝܗܘܿܢ ܡܬܼܦܪܣܝܢ ܗܼܘܘ ܘܝܼ̈ܠܐ܀ ܣܡ̈ܝܼܟܐ ܕܝܢ ܩܿܪܐ ܠܩܝܣ̈ܐ ܦܬ̈ܝܐ: ܕܒܗܘܿܢ ܬܪܬܝܢ ܨܝܪ̈ܬܐ ܕܪ̈ܦܐ ܡܬܬܣܝܼ̈ܡܢ: ܐܝܟ ܕܟܿܠܗܘܿܢ ܒܚܕܐ ܫܘܝܘܼܬܐ ܢܬܬܣܝܼܡܘܢܿ ܘܢܬܛܟܣܘܢܼ܀ ܪ̈ܦܐ ܕܝܢ ܕܒܙܘܝ̈ܬܐ ܣܿܝܡܝܼܢ ܗܼܘܘ ܐܝܟ ܣܝܠ̈ܘܢܐ ܡܕܡ ܕܥܒܝܼܕܝܼܢ ܗܼܘܘ ܐܝܟ ܕܢܐܚܕܘܢܼ ܬܪܬܝܢ ܦܢ̈ܝܢ܇ ܡܛܠܗܕܐ ܐܡܿܪ ܕܐܟܚܕܐ ܓܦܝܢ ܥܠ ܪܝܫܗܿ ܥܠ ܙܩܙ̈ܩܬܐ ܚܕܐ ܗ̄ ܕܢܩܝܼܦܝܼܢ ܒܬܘܩܦܗܘܢܿ܀ ܘܥܒܕܘܼ ܡܘܼܟ̈ܠܐ ܕܩܝܣܐ ܕܐܫܟܪܥ ܚܡܫܐ ܠܕܦ̈ܐ ܗ̄ ܠܟܿܠ ܦܢ̈ܝܢ ܚܡܫܐ ܡܘܼܟ̈ܠܐ: ܡܘܼܟ̈ܠܐ ܠܗܿܠܝܢ ܩܝܣ̈ܐ ܕܠܒܝܼܟܝܼܢ ܠܬܪ̈ܥܐ ܩܿܪܐ: ܗܕܐ ܕܩܿܪܐ ܠܗ ܣܦܪܐ ܕܐܪܒܥܐ܇ ܡܢܗܘܿܢ ܬܪܝܢ ܠܥܠ: ܘܬܪܝܢ ܠܬܚܬ ܒܗ݀ܝ ܕܒܟܿܠ ܚܕ ܡܼܢ ܣܛܪܐ ܪܘܪ̈ܒܐ܇ ܚܡܫܐ ܡܘܼܟ̈ܠܝܼܢ ܣܝܼܡܝܼܢ ܐܪܒܥܐ ܕܝܢ ܒܙܩܙ̈ܩܬܐ ܥܒܝܼܕܝܼܢ܇ ܬܪܝܢ ܡܼܢ ܠܥܠ. ܘܬܪܝܢ ܡܼܢ ܠܬܚܬ. ܡܛ݀ܠ ܡܫܩ̈ܠܢܐ ܘܗܿܘ ܡܨܥܝܐ ܒܪܨ ܗܼܘܐ ܘܡܿܟܪ ܒܗܘܿܢ ܒܕܗܦܐ ܐܝܟ ܕܝܬܝܼܪ ܢܬܚܝܨܘܢܼ ܡܘܼܟ̈ܠܐ ܕܝܢ ܩܿܪܐ܇ ܐܝܟ ܗܿܠܝܢ ܩܝ̈ܣܐ ܕܠܒܝܼܟܝܼܢ ܠܬܪܥܐ ܡܼܢ ܒܣܬܪܗ܇ ܥܒܿܕܐ ܕܐܘܡܢܐ ܥܒܕܝܗܝ ܠܟܪܘܒܐ ܗ̄ ܠܘ ܕܐܢܫ ܫܚܝܼܡܐ ܢܥܒܕ܆ ܐܘܿ ܗܿܘ ܕܝܿܕܥ ܘܐܘܼܡܢ ܒܟ݀ܠܡܕܡ: ܐܠܐ ܗܿܘ ܕܠܚܪܬܐ ܡܚܘܐ ܐܢܼܐ ܠܟ ܕܡܿܢܘܼ܀","english":"the boards like those of the doors, but not the thickness of the sides within them. It again calls the boards \"uprights,\" because when they were set up and standing, and upon them were placed the beams that were spread over them and the curtains. And it calls \"beams\" the thick pieces of wood in which the two sides of the boards are joined, so that all of them are joined and arranged in one equality. And the boards that were placed in the corners were like something of a kind made to hold two sides, because it says that together they are bent over their head upon the hooks, one of which is fixed in their strength. And they made wooden bolts of acacia wood, five for the boards, for each side five bolts. It calls these bolts the pieces of wood that are joined to the doors. This is what the book calls \"of four,\" two above and two below, in that on each side of the large ones, five bolts are placed, and four are made on the hooks, two above and two below. Because the crossbeams and the central one were in the middle and would bend in the pressure, as if they were more pressed. And it calls the bolts, like those pieces of wood that are joined to the door on its side. The work of the craftsman made them for the cherub, not that of a common or unskilled worker, or one who knows and is skilled in everything, but one who at the end will show you what is fitting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܝܪ̈ܬܐ","severity":"info","text":"The Syriac term ܨܝܪ̈ܬܐ (ṣīrātā) is rendered 'boards' in the English draft. Bar Salibi compares them to door planks, emphasizing their structural role in the tabernacle framework.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܟ̈ܠܐ","severity":"info","text":"The term ܡܘܼܟ̈ܠܐ (mūḵlē) is translated 'bolts' in the English draft. Bar Salibi specifies they are made of acacia wood and function to join the boards, akin to door fittings.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's description of boards, beams, and bolts reflects the tabernacle construction in Exodus 26, where acacia wood and precise joinery are prescribed. His commentary interprets these as typological or practical elements.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the detailed exegesis of the tabernacle's physical components, following the previous discussion of the lampstand. Bar Salibi moves systematically from the lampstand to the structural framework, maintaining a verse-by-verse or component-by-component order.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's reference to the 'work of the craftsman' for the cherub invokes a tradition of skilled artisanship in tabernacle construction, possibly echoing Jewish or early Christian exegetical traditions that allegorize the craftsman as a type of divine wisdom.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., ܐܝܟ ܗܿܠܝܢ ܕܬܪ̈ܥܐ may be corrupt or elliptical; the translation 'like those of the doors' is adopted.","The phrase 'of four' (ܕܐܪܒܥܐ) is ambiguous: it may refer to a specific measurement or a structural pattern; Bar Salibi interprets it as two bolts above and two below."],"confidence":"medium","notes":[]},{"i":61,"ref":"p61","source":"ܗ݀ܝ ܕܟܪܘܒܐ ܗܞ ܥܒܿܕܐ ܫܪܝܼܪܐ ܘܚܠܝܼܡܐ ܘܚܝܠܬܢܐ ܢܥܒܕ܇ ܗܒ ܦܪܣܐ ܬܚܝܬ ܕܦܐ ܗ̄ ܗܒ ܦܪܣܐ ܚܕ ܥܠ ܟ݀ܠܗܿ ܐܪܥܐ ܕܡܫܟܢܐ ܓܘܝܐ ܘܒܪܝܐ: ܘܦܪܘܣܝܗܝ ܠܘ ܬܚܝܬ ܕܦ̈ܐ܆ ܘܥܒܕ ܡܕܒܚܐ ܕܩܝܣܐ ܘܥܒܕ ܩܪ̈ܢܬܗ ܗ̄ ܩܪ̈ܢܬܗ ܠܣܦܪ̈ܘܗܝ ܘܠܘ ܡܼܢ ܩܝܣܐ ܐܚܪܢܐ܆ ܫܡܐ ܕܡܕܒܚܐ ܡܼܢ ܬܪܝܢ ܫܡ̈ܗܐ ܡܪܟܒ: ܚܕ ܡܼܢ ܕܒܚܼܐ ܕܡܬܼܕܒܚ܀ ܘܐܚܪܢܐ ܡܼܢ ܗܿܘ ܕܡܕܒܚ.. ܘܥܒܕ ܩܕܣ̈ܘܗܝ ܗ̄ ܩܕܣ̈ܐ ܩܿܪܐ ܠܩܕܪ̈ܐ ܪܘܪ̈ܒܬܐ ܕܢܚܫܐ ܕܐܝܬ ܠܗܝܢ ܐܕܢ̈ܬܐ ܠܥܠ ܐܝܟ ܢܘܼܩܪ̈ܐ ܕܒܡܫ̈ܠܢ ܒܗܝܢ܀ ܐܝܼܪ̈ܐ ܩܿܪܐ ܠܗܿܠܝܢ ܕܐܪܝܼܟ ܩܕܠܗܘܢܿ ܣܿܓܝܼ ܘܐܕܢ̈ܝܗܘܿܢ ܥܠ ܣܦܬ ܩܘܼܡܗܘܿܢ܀ ܟ݀ܠܗܝܢ ܗܿܠܝܢ܇ ܒܚܕ ܫܡܐ ܕܩܕܪܐ ܚܒܝܼ̈ܫܢ ܡܫ̈ܠܘܬܐ ܩܿܪܐ: ܠܗܿܠܝܢ ܕܡܣܩܝܼܢ ܒܗܝܢ ܒܣܪܐ ܡܼܢ ܩܕܫܐ ܐܝܟ ܫܢܓܠ܆ ܘܥܒܕ ܩܪܩܠ ܗ̄ ܩܢܘ̈ܢܐ ܐܘܿܟܝܼܬ ܒܐܝܪܝܟܗ ܗܿܘ ܕܐܝܟ ܬܝ̈ܟܐ ܡܕܡ ܚܕܝܼܪ ܗܼܘ ܠܡܕܒܚܐ ܕܠܐ ܐܢܫ ܢܬܼܩܪܒ ܠܗ ܘܥܒܝܼܕ ܐܘܡܢܐܝܬ ܐܝܟ ܡܨܝܼܕܬܐ ܘܟܪܝܼܟ ܚܕܪ̈ܝ ܡܕܒܚܐ ܕܣܝܼܡ ܗܼܘ ܒܕܪܬܐ ܐܝܟ ܣܝܓܐ ܡܕܡ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܩܪܩܠ ܥܒܝܼܕܐ ܡܼܢ ܫܦܘ̈ܕܐ ܕܢܚܫܐ ܐܝܟ ܕܠܢܘܼܛܪܐ ܕܡܕܒܚܐ ܘܕܡܝܐ ܠܡܨܝܼܕܬܐ܀ ܗ݀ܝ ܕܡܐܐ ܐܡܝܼ̈ܢ ܐܘܪܟܗ ܕܣܕܪܐ ܗ̄ ܣܕܪܐ ܩܿܪܐ ܬܢܢ: ܠܘ̈ܝܼܠܐ ܕܣܕܝܼܪ̈ܢ ܘܐܙܿܠܝܼܢ ܥܠ ܥܣܪܝܼܢ ܥܡܘܼ̈ܕܐ ܘܐܘܟܘܬܗܝܢ ܕܗܿܠܝܢ ܕܬܝܡܢܐ ܘܐܦ ܒܣܛܪܐ ܕܓܪܒܝܐ ܒܗܿܝ ܕܟܿܠܗ ܡܫܟܢܙܒܢܐ: ܡܐܐ ܐܡܝܼ̈ܢ ܐܘܪܟܗ: ܘܦܬܝܗ ܚܡܫܝܼܢ܇ ܐܘܪܟܗ ܕܒܝܬܐ ܬܠܬܝܢ ܐܡ̈ܝܼܢ ܘܦܬܝܗ ܬܠܬܝܼܢ ܡܼܢ ܕܪܬܐ ܡܥܪܒܝܬܐ ܘܥܕܡܐ ܠܒܝܬܐ ܥܣܪܝܼܢ ܐܡ̈ܝܼܢ ܒܐܘܪܟܐ: ܐܝܟܢܐ ܕܢܦܘܼ̈ܫܢ ܚܡܫܝܼܢ ܐܡ̈ܝܼܢ ܐܘܪܟܗܿ ܕܕܪܬܐ: ܡܐ ܓܝܪ ܕܢ݀ܦܩܝܢ ܡܢܗܝܢ ܥܣܪܝܢ ܕܕܪܬܐ ܡܥܪܒܝܬܐ ܘܬܠܬܝܢ ܐܘܪܟܐ ܕܒܝܬܐ.","english":"the work of the cherubim is a true, solid, and powerful work. He made a covering beneath the boards, and a single covering over the entire ground of the tabernacle, both inner and outer. And he spread them not beneath the boards, and he made an altar of wood, and he made its horns—its horns for its sides, and not from another wood. The name of the altar is compounded from two names: one from \"sacrifice\" that is offered, and the other from that of the altar. And he made its sancta—he calls \"sancta\" the large cauldrons of bronze that have handles on top like the rings of spits in them. He calls \"spits\" those that are long, their length very great, and their handles on the edge of their height. All of these, under one name of \"cauldron,\" are called \"spit-roasts\"—those that go up in them, meat with sanctity, like a grill. And he made a grating—that is, hooks, like in its length, that which is like a kind of round thing for the altar, so that no one might approach it, and it is made skillfully like a net, and it is wrapped around the sides of the altar that is placed in the court like a kind of fence. Others say that the grating is made from bronze rods like a lattice for the altar, and it resembles a net. These are one hundred cubits in its length—he calls \"row\" a row: the Levites who are arranged and go upon the twenty columns and their like, those of the south and also on the north side, in that which the entire tabernacle is seen. One hundred cubits its length, and its width fifty. The length of the house is thirty cubits, and its width thirty, with the western court, and up to the house twenty cubits in length, so that fifty cubits remain the length of the court. For when you subtract from them the twenty of the western court and the thirty length of the house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܕܪܐ","severity":"info","text":"The Syriac term qdārā (ܩܕܪܐ) is rendered 'cauldron' here, denoting large bronze vessels with handles, used in the tabernacle's sacrificial apparatus.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪܩܠ","severity":"info","text":"The term qarqel (ܩܪܩܠ) is translated 'grating' and described as a net-like fence of bronze rods around the altar, preventing unauthorized approach.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the altar's name as compounded from 'sacrifice' (ܕܒܚܐ) and 'altar' (ܡܕܒܚܐ) reflects a common Syriac etymological play, not a historical linguistic derivation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from describing the altar and its utensils to the dimensions of the tabernacle court, including a row of columns and Levites, indicating a shift in the commentary's focus.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'He spread them not beneath the boards' appears contradictory to the preceding statement about a covering; the Syriac may be corrupt or the sense is that the covering was placed differently.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'He spread them not beneath the boards' is ambiguous: it may mean the covering was not placed under the boards but elsewhere, or the text may be corrupt.","The reference to 'one hundred cubits its length' for the row of columns is unclear whether it applies to the entire colonnade or a specific section."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"ܚܡܫܝܼܢ ܦܝܫ̈ܢ܇ ܗܿܘܐ ܕܝܢ ܐܦ ܦܬܝܗܿ ܕܕܪܬܐ ܚܡܫܝܼܢ܇ ܡܛ݀ܠ ܕܦܬܝܗ ܟ݀ܠܗ ܕܒܝܬܐ ܚܡܫܝܼܢ ܐܡ̈ܝܼܢ ܗܘܐ܀ ܗ݀ܝܕܝܢ ܕܥܒܕ ܕܨܘܪ̈ܬܐ ܗ̄ ܠܘ ܫܚܝܼܡܐܝܬ ܐܝܟ ܕܐܬܝܐ ܬܥܒܼܕ܇ ܐܠܐ ܕܨܘܪܬܐ ܫܦܝܼܪܬܐ ܘܥܒܕܐ ܡܨܒܬܐ܀ ܣܟ̈ܘܗܝ ܣܟ̈ܐ ܕܕܪܬܐ: ܕܢܚܫܐ ܗ̄ ܠܗܿܠܝܢ ܕܡܬܐܣܪܝܼܢ ܒܗܘܿܢ ܚܒ̈ܠܐ ܘܫܘ̈ܝܬܐ: ܕܡܫܪܪܝܢ ܒܗܘܢܿ ܠܩܘܡܗ ܕܡܫܟܢܐ ܕܠܐ ܢܬܪܘܛ܀ ܒܿܬܪ ܦܘܼܩܕܐ ܕܥܠ ܬܘܼܩܢܐ ܕܡܫܟܢܐ ܐ݀ܡܪ ܡܟܝܠ ܥܠ ܡܫܝܼܚܘܼܬܐ ܕܐܗܪܘܢ ܘܕܒ̈ܢܘ̄ ܕܢܕܡܐ ܒܟ݀ܠܡܕܡ ܠܛܟܣܐ ܕܒܪܝܼܬܐ: ܒܿܬܪ ܕܗܘܼܬ݀ ܟ݀ܠܗܿ ܒܪܝܼܬܐ ܡܫܡܠܝܐܝܬ: ܐܬܒܪܝܼ ܒܪܢܫܐ ܘܩܕܡܐܝܬ ܡܦܩܕ ܥܠ ܠܒܘܼܫ̈ܝܗܘܢܿ ܦܪܙܘܡܐ ܗ̄ ܥܕܡܐ ܠܒܘܼܪ̈ܟܘ̄ ܕܟܗܢܐ ܐ݀ܬܪܐ ܗܼܘܐ: ܐܝܟ ܒܪܬ ܚܨܐ ܡܕܡ܇ ܦܕܬܐ ܩܿܪܐ ܠܗܿܘ ܕܠܐ ܒܙܝܼܥܐ ܒܡܨܥܬܗܿ ܘܠܐ ܕܡܝܐ ܠܟܠܡܝܕܝܢ ܦܪܝܣܐ ܩܿܪܐ ܠܗܿܘ ܕܠܥܠ ܡܼܢ ܦܕܬܐ ܠܿܒܫ ܠܗܿ܀ ܬܘܼܒ ܦܪܝܣܐ ܩܿܪܐ ܠܡܐܢܐ ܗܿܘ: ܕܐܝܟ ܟܒܢܐ ܡܪܒܥܐ ܟܕ ܡܬܼܟܦܦ ܗܼܘܐ: ܗܿܘܐ ܗܼܘܐ ܙܪܬ ܐܘܪܟܗ ܘܙܪܬ ܦܬܝܗ܇ ܘܡܬܬܣܝܼܡ ܗܼ،ܐ ܠܥܠ ܡܼܢ ܚܕܝܗ ܕܟܗܢܐ ܠܥܠ ܡܼܢ ܦܕܬܐ܀ ܡܨܢܦܬܐ ܐܝܬܝܗܿ ܗ݀ܝ ܕܠܒܫܝܼܢ ܟܗ̈ܢܐ ܠܥܠ ܡܼܢ ܟ݀ܠܗܝܢ ܟܘܬܝܢ̈ܝܬܗܘܢ ܕܠܐ ܗܡܢܝܟܐ ܐܝܟ ܟܘܬܝܢܐ݀ ܕܛܣܐ܀ ܬܘܼܒ ܡܨܢܦܬܐ ܐܝܼـܘܗܐ ܐܣܟܡܗ ܐܝܟ ܩܘܼܒܥܐ ܐܪܝܼܟܐ: ܘܐܝܬ ܕܐܡܿܪܝܼܢ ܕܕܡܝܐ ܠܡܥܦܪܐ: ܗܡܢܝܟܐ ܕܝܢ ܗ̄ ܐܝܟ ܙܘܢܪܐ ܡܕܡ܀ ܗܼܢܘܿܢ ܢܣܒܘܢܼ ܕܗܒܐ ܥܡ ܫܪܟܐ܆ ܘܢܥܒܕܘܢܼ ܠܒܘܼܫ̈ܝ ܩܘܼܕܫܐ: ܡܥܠܝܢ ܗܼܘܘ ܓܝܪ ܥܙܠܐ ܕܕܗܒܐ ܒܙܩܘܪܐ: ܥܡ ܗܿܠܝܢ ܕܬܟܠܼܬܐ ܕܐܪܓܘܢܐ: ܬܪܬܝܢ ܟܬ̈ܦܢ ܢܗܘ̈ܝܢ ܡܕܒܩ̈ܢ ܗ̄ ܐ݀ܡܪ ܕܝܢ ܥܠ ܦܕܝ̈ܬܐ܆ ܟܕ ܟܬܦ̈ܬܐܬܢܢ ܠܦܕܝ̈ܬܐ ܕܦܕܬܐ ܩܿܪܐ܀ ܐܚܪ̈ܢܐ ܥܠ ܣܛܪܗ ܕܦܕܬܐ ܐ݀ܡܪܝܼܢ܇ ܐܟܡܿܢ : ܟܕ ܟܬܦ̈ܬܐ ܬܡܢܢ ܠܦܕܝ̈ܬܐ ܕܦܕܬܐ ܩܿܪܐ܀","english":"the fifty cubits, and also the width of the court was fifty cubits, because the entire width of the house was fifty cubits. Then he made the boards not in a simple manner, as might be thought, but with beautiful workmanship and a finished product. The boards of the court: he made them so that they are bound together with ropes and chains, which secure the standing of the tabernacle so that it does not collapse. After the command concerning the structure of the tabernacle, he now speaks concerning the priesthood of Aaron and his sons, which resembles in every respect the order of creation: after the entire creation was completed, the first and foremost command was given concerning their garments. The ephod is from the shoulders down to the loins of the priest, like a kind of girdle. He calls the breastpiece that which is not movable in its middle, and he calls the ephod that which is above the breastpiece and is worn over it. Again, he calls the ephod that garment which, like a square cloth when folded, was a span in length and a span in width, and is placed above the one shoulder of the priest, above the breastpiece. The mitre is what the priests wear above all their turbans, not long like a turban. Again, the mitre, its form is like a long cap, and some say it resembles a helmet, but it is somewhat long. They took the gold with the rest, and they made the sacred garments; for threads of gold were superior in the weaving, along with those of twisted purple. The two shoulder-pieces are attached; he speaks concerning the breastpieces, when he calls the shoulder-pieces the breastpieces of the ephod. Others say on the side of the ephod, thus: when he calls the shoulder-pieces the breastpieces of the ephod.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܕܬܐ","severity":"info","text":"The Syriac term pdtʾ (breastpiece) is distinguished from the ephod (prwsʾ) as a separate garment worn above it, with specific dimensions of a span in length and width.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܨܥܦܬܐ","severity":"info","text":"The term mṣʿptʾ (mitre) is described as a cap-like garment worn over the turban, with some comparing it to a helmet; its form is long, not like a typical turban.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of priestly garments (ephod, breastpiece, mitre) and their materials (gold threads, twisted purple) reflects the detailed liturgical vestments of the Syriac tradition, paralleling Exodus 28.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from the construction of the tabernacle (boards, court) to the priesthood of Aaron and his sons, explicitly linking the order of creation to the command for priestly garments.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text contains ambiguous references to shoulder-pieces (ktptʾ) and breastpieces (pdyʾ), with some interpretations equating them and others distinguishing them; the Syriac syntax is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the shoulder-pieces (ktptʾ) and the breastpieces (pdyʾ) of the ephod is ambiguous; the text offers two interpretations without resolving which is correct.","The precise dimensions and shape of the mitre (mṣʿptʾ) are left open, with comparisons to a cap or helmet but no definitive form."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"ܐܚܪ̈ܢܐ ܥܠ ܣܛܪܗ ܕܦܕܬܐ ܐ݀ܡܪܝܼܢ܇ ܐܟܡܿܢ ܕܬܟܦ̈ܬܐ ܕܝܼܠܗܿ ܠܦܘܼܬܗܘܢܿ ܕܐ݀ܬܝܢ ܬܪ̈ܝܘܿܢ ܣܛܪ̈ܝܗܿ ܘܕܒܩܝܼܢ ܩܕܡ ܚܕܝܗ ܕܟܗܢܐܐܟܡܿܢ ܕܦܕܬܐ ܒܙܝܼܥܐ ܩܠܝܼܠ ܒܡܨܥܬܗܿ܀ ܟܐܦ̈ܐ ܕܒܪ̈ܘܠܐ ܡܘܚ̈ܕܢ ܘܡܫܪ̈ܢ ܗ̄ ܕܢܬܼܥܒܕ ܠܗܘܢܿ ܕܗܒܐ ܕܢܬܩܒܥ ܒܗ ܛܒ̈ܐ ܛܒ̈ܐ ܐܝܟ ܕܗܒܐ ܕܡܬܼܥܒܕ ܒܣܗܪ̈ܢܐ: ܡܘܚ̈ܕܬܐ ܗ̄ ܕܘܼܟܬ ܐܡܘ̈ܡܐ ܕܗܘ̈ܝܢ ܠܟ̈ܐܦܐ ܛܒ̈ܬܐ: ܐܝܟ ܗܿܠܝܢ ܕܡܬܼܥܒ̈ܕܢ ܒܥܙܩ̈ܬܐ܇ ܠܩܘܼܒܠܐ ܕܛܒ̈ܥܐ܀ ܬܘܼܒ ܟܐܦ̈ܐ ܕܒܪ̈ܘܠܐ ܗ̄ ܗܿܠܝܢ ܬܪܬܝܢ ܐܢܝܢ ܘܓܠ̈ܝܼܦܢ ܗܼܘ̈ܝ ܥܠܝܗܝܢ ܫܡ̈ܐ ܫܬܐ ܘܥܠ ܟܬܦܗ ܕܟܗܢܐ ܡܬܼܛܝܒ̈ܢ ܗܼܘ̈ܝ܆ ܬܫܠܼܡܝ ܒܗܿ ܫܠܡܘܼܬܐ ܗ̄ ܬܣܼܬܕܪܝ ܒܗܿ ܣܕܝܼܪܘܬܐ ܕܟ̈ܐܦܐ܀ ܘܥܒܼܕ ܦܪܝܼܣܐ ܕܕܝܼܢܐ ܗ̄ ܒܗܢܐ ܦܪܝܼܣܐ: ܐܪܒܥܐ ܣܕܪ̈ܐ ܕܟܐܦ̈ܐ ܛܒ̈ܬܐ ܣܕܝܼܪ̈ܢ܇ ܣܕܪܐ ܩܕܡܝܐ ܘܣܘܼܡܩܐ: ܗܢܐ ܕܡܿܐ ܠܝܩܘܢܕܐ: ܘܙܪܓܐ: ܗܢܐ ܕܡܿܐ ܠܓܘܢ ܚܡܪܐ܀ ܘܒܪܩܐ ܠܗܿ، ܕܡܐ ܠܓܘܢ ܒܪܩܐ܆ ܐܘܿ ܠܓܘܢ ܢܚܫܐ ܡܢܗ ܟܕ ܡܢܗ ܕܓܘܢܐ ܕܙܪܓܐ ܐܠܐ ܦܟܝܼܗ ܩܠܝܼܠ܇ ܗܿܠܝܢ ܠܐܦܝ̈ ܕܩܢܗ ܕܟܗܢܐ ܣܕܝܼܪ ܗܼܘܐ ܗܐ ܣܕܪܐ܀ ܣܕܪܐ ܕܝܢ ܕܬܪܝܢ ܗ݀ܘ ܕܒܝܡܝܼܢܗ ܕܟܗܢܐ܀ ܨܕܝܼܕܐ: ܓܘܐ ܕܟܘܚܠܐ ܣܦܝܼܠܐ: ܗܢܐ ܕܡܬܼܩܪܐ ܠܙܘܪܕ܀ ܘܢܩܥܬܐ ܗܿܘ ܕܕܡܿܐ ܠܕܒܫܐ: ܡܢܗ ܟܕ ܡܢܗ ܕܓܘܢܐ ܕܣܦܝܼܠܐ: ܐܠܐ ܦܟܝܗ ܩܠܝܼܠ܇ ܐܝܬ ܕܐ݀ܡܪܝܼܢ ܕܕܡܿܠܐ ܠܡܝܼܠܐ: ܟܕ ܗܿܠܝܢ ܬܠ̈ܬܝܗܘܢܿ ܟܘܼܚ̈ܠܐ ܐܢܘܿܢ܇ ܒܪܡ ܕ ܦܟܝܼܗ ܡܼܢ ܚܒܪܗ܇ ܣܕܪܐ ܬܠܝܼܬܝܐ ܕܒܣܡܠܗ ܕܟܗܢܐ܇ ܩܘܢܟܢܘܢ܇ ܚܪܘܥܐ ܐܝܟ ܓܘܢܐ ܕܟܪܬܐ ܘܕܡܿܐ ܠܙܝܒܓ: ܐܘܿ ܦܐܪܘܙ܇ ܟܕ ܚܪܘܥ: ܐܝܬ ܕܐ݀ܡܪܝܢ ܕܩܢܟܢܘܢ: ܗܘܼܝܘܼ ܦܪܘܙ܇ ܐܠܐ ܠܘ ܣܿܓܝܼ ܡܘܪܩ ܐܠܐ ܐ݀ܬܐ ܠܓܘܢ ܕܗܒܐ܀","english":"the other side of the board, he says, like the planks that belong to it, according to their length, the two sides of it, and it was attached before one of the priest, like the board, with a slight movement in its middle. The stones of beryl were set and arranged, and it was to be made of gold, to be set with precious stones, like gold that is made with settings. The settings were the places of the signs that were for the precious stones, like those that are made in rings, for the reception of the seals. Again, the stones of beryl were those two hundred and seventy-two, and engravings were upon them, six names, and on the shoulder of the priest they were prepared, completed with that completion, that order of stones was arranged. And he made a spread of the diadem, that is, in this spread: four rows of precious stones arranged, the first row, red, that which is like a ruby, and a hyacinth, that which is like the inside of wine. And an emerald, to it, like the inside of an emerald, or like the inside of a beryl, when the inside of a hyacinth, but a little pale, those were arranged on the face of the shoulder of the priest, that row. The second row, that which is on the right of the priest: a sapphire, the inside of a pale blue, that which is called lapis lazuli, and a turquoise, that which is like honey, when the inside of a pale blue, but a little pale, there are those who say that it is like milk, when those three are blue, but that it is pale with its companion. The third row, on the left of the priest, a jacinth, a color like the inside of a leek and like a hyacinth, or a purple, when colored, there are those who say that jacinth is purple, but not very red, but it inclines to the inside of gold.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦ̈ܐ ܕܒܪ̈ܘܠܐ","severity":"info","text":"The phrase 'stones of beryl' (kēpē d-berūlē) refers to the precious stones on the high priest's shoulder-piece, likely the 'stones of beryl' in Exod 28:20 (Peshitta).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܝܼܣܐ ܕܕܝܼܢܐ","severity":"info","text":"The 'spread of the diadem' (prīsā d-dīyāṭā) denotes the breastpiece (ḥōšen) of the high priest, described in Exod 28:15–30.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܐܦ̈ܐ ܛܒ̈ܬܐ","severity":"info","text":"The 'precious stones' (kēpē ṭābētā) listed—ruby, hyacinth, emerald, sapphire, turquoise, jacinth—reflect late antique and medieval Syriac lapidary lore, not a direct biblical inventory.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܕܪ̈ܐ","severity":"info","text":"The passage organizes the stones into four rows (sadrē) on the breastpiece, following the arrangement in Exod 28:17–20, with each row described by color and position relative to the priest.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܝܬ ܕܐ݀ܡܪܝܼܢ","severity":"info","text":"The phrase 'there are those who say' (īt d-āmrīn) signals Dionysius's awareness of variant identifications for stones (e.g., turquoise like milk), showing a reception of multiple lapidary traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܐܦ̈ܐ ܕܒܪ̈ܘܠܐ ܗ̄ ܗܿܠܝܢ ܬܪܬܝܢ ܐܢܝܢ ܘܓܠ̈ܝܼܦܢ","severity":"caution","text":"The number 'two hundred and seventy-two' for the beryl stones is textually uncertain; the Syriac may be corrupt or reflect a non-biblical tradition, as Exod 28:20 mentions only twelve stones.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The number of beryl stones (272) is unclear and may be a scribal error or symbolic expansion.","The identification of several stones (e.g., turquoise as 'like milk') varies among traditions, and Dionysius reports alternatives without resolution."],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"ܩܪܟܕܢܐ ܗ̄ ܐܝܟ ܩܐܪܘܬܐ ܕܕܒܫܐ: ܗܿܟܢܐ ܐܦ ܥܝܢܒܓܠܐ ܡܚܘܪ ܩܠܝܠ ܡܼܢ ܕܗܒܐ: ܐܝܬ ܕܐܡܿܪܝܼܢ ܕܗܘܼܝܘܼ ܕܒܫܢܝ܀ ܘܐܝܬ ܕܐܡܿܪܝܢ ܕܪܓܘܢܐ ܐܘܿ ܓܘܢܐ ܕܚܡܪܐ܀ ܣܕܪܐ ܕܕ̄ ܬܪܫܝܫ ܒܪ̈ܘܠܐ: ܐܝܟ ܡܝ̈ܐ ܝܘܪܩܐ ܫܦܗ ܠܘ ܣܿܓܝܼ ܚܘܪ܀ ܘܐܝܬ ܕܠܓܘܢܐ ܕܗܿܠܝܢ ܐܪܒܥܐ ܣܕܪ̈ܐ ܕܟܐܦ̈ܐ: ܐܝܟ ܓܘܢܐ ܕܗܿܠܝܢ ܕܡܢܗܝܢ ܡܬܼܥ̈ܒܕܢ ܝܕܝ̈ܥܬܐ ܕܡܫܟܢܐ: ܐܡܿܪܝܼܢ ܕܗܿܠܝܢ ܗ̄ ܬܥܠܼܬܐ ܘܐܪܓܘܢܐ ܘܙܚܘܪܝܬܐ ܘܒܘܼܨܐ []ܣܒ̈ܗܝ ܠܐܪܒܥܐ ܐܣܛܘܟ̈ܣܐ: ܣܕܪܐ ܠܡ ܩܕܡܝܐ ܠܙܚܘܪܝܬܐ ܘܠܢܘܼܪܐ܀ ܣܕܪܐ ܠܡ ܕܬܪܝܢ ܠܐܪܓܘܢܐ ܘܠܟܪܘܡܐ ܕܫܡܝܐ ܗ̄ ܡ̈ܝܐ ܣܕܪܐ ܬܠܝܼܬܝܐ ܠܬܟܼܠܬܐ ܘܠܐܪܥܐ܀ ܘܣܕܪܐ ܪܒܝܼܥܝܐ ܠܒܘܼܨܐ ܘܠܐܐܪ ܘܟ݀ܠ ܚܕܐ ܡܼܢ ܟܐܦ̈ܐ ܕܟ݀ܠ ܚܕ ܡܼܢ ܣܕܪ̈ܐ ܟܕ ܡܬܼܦܚܡܐ ܬܪܝܢܝܬܐ ܗ݀ܝ ܒܗ݀ܝ ܕܩܕܡܝܗܿ ܦܟܝܗ ܓܘܢܗܿ: ܐܝܟ ܐܢܫ ܕܨܕܝܼܕܐ ܟܘܿܚܠܢ ܣܦܝܠܐ ܡܐܟ ܡܢܗ ܩܠܝܼܠ ܢܩܥܬܐ ܬܘܼܒ []ـܗ ܡܼܢ ܣܦܝܼܠܐ ܘܫܪܟܐ ܒܗ ܒܙܢܐ ܫܫܿܠܬܐ ܓܝܪ ܚܕ ܝܪܫܐ ܒܦܕܬܐ ܘܚܕ ܒܟܐܦܐ ܐܝܟ ܕܠܐ ܢܦ̈ܠܢ ܒܗ݀ܝ ܗܿܟܝܠ ܕܛܥܝܼܢ ܗܼܐܘ ܠܗܘܢܿ ܟܗܢܐ ܠܫܡ̈ܗܐ ܟܐܡܬ ܕܐܒܗ̈ܝܗܘܢܿ ܐܝܟ ܗܿܘ ܕܥܡܗ ܕܟܗܢܐ ܥܐܠܝܼܢ܀ ܥܒܼܕ ܦܪܝܼܣܐ ܕܕܝܢܐ ܗ̄ ܦܪܝܼܣܐ ܪܡܙ ܥܠ ܫܢܬܐ܀ ܗ݀ܝ ܕܙܪܬ ܢܗܘܐ ܟܕ ܥܝܦ ܗ̄ ܥܠ ܥܦܝܼܦܘܼܬ ܟܗܢܐ ܕܡܼܢ ܢܦܫܐ ܘܦܓܪܐ ܘܒܕܩܐ܀ ܕܕܝܢܐ ܩܿܪܐ ܠܗ܇ ܐܟܡܿܢ ܕܟܕ ܡܥܠܬܗ ܕܪܒ ܟܗ̈ܢܐ: ܗܿܘܐ ܒܘܼܚܪܢܐ ܘܕܝܼܢܐ ܠܥܡܐ܀ ܬܘܼܒ ܩܿܪܐ ܠܗ ܚܘܼܣܝܐ ܐܝܟ ܕܒܝܕ ܡܨܥܝܘܼܬܗ ܕܗܿܘ ܕܡܿܡܠܐ ܒܕܘܟܬܗ ܡܬܬܓܪ ܠܗܘܢܿ ܫܘܼܒܩܢܐ ܕܚܛ̈ܢܐ܀","english":"The qarqadā is like the honeycomb. Thus also the 'egbaglā is a little mixed with gold. Some say it is honeycomb. And some say it is red or the color of wine. A row of four rows of beryl, like green water, not very white. And some say that in the color of these four rows of stones, like the color of those from which the well-known works of the tabernacle are made, they say that these are the t‘lā, the argwānā, the zḥōrītā, and the būṣā. Their names correspond to the four elements: the first row to zḥōrītā and to fire; the second row to argwānā and to the firmament, which is water; the third row to tiklā and to earth; and the fourth row to būṣā and to air. And each one of the stones of each of the rows, when they are arranged in pairs, this one with that which precedes it, its color is like that of a man who is righteous, whose deeds are pure, from whom a little bitterness is removed again. And the rest of it is in this matter. For the sixth is one head in the plain and one in the stone, so that they do not fall. In this, therefore, which is mistaken, that priest was for the names, as the fathers of them, like that which is with the priest, they entered. He made a curtain of judgment, that is, a curtain signifying the hour. This which was spread out when it was woven was upon the weaving of the priest with the self and the body and the examination. He calls it judgment, as when the entry of the chief of the priests was a test and a judgment for the people. Again he calls it mercy, as by the mediation of that one who speaks in his place, forgiveness of sins is granted to them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"qarqadā","severity":"info","text":"The term qarqadā (ܩܪܟܕܢܐ) is obscure; Bar Salibi compares it to a honeycomb, but its precise referent in the tabernacle context is uncertain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"'egbaglā","severity":"info","text":"The term 'egbaglā (ܥܝܢܒܓܠܐ) is also obscure; Bar Salibi notes it is mixed with gold and that some identify it with honeycomb, while others describe it as red or wine-colored.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"four rows of stones","severity":"info","text":"Bar Salibi correlates four rows of stones (beryl, t‘lā, argwānā, zḥōrītā, būṣā) with the four elements (fire, water, earth, air), a common allegorical scheme in Syriac exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"curtain of judgment","severity":"info","text":"Bar Salibi interprets the curtain (ܦܪܝܼܣܐ) as a symbol of judgment and mercy, linking it to the high priest's entry and the forgiveness of sins, reflecting liturgical and moral readings.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mistaken priest","severity":"caution","text":"The phrase 'which is mistaken, that priest was for the names' is textually uncertain; the Syriac may be corrupt or elliptical, and the intended referent is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of qarqadā and 'egbaglā is uncertain; the text offers multiple interpretations without resolution.","The phrase 'the sixth is one head in the plain and one in the stone' is obscure and may reflect a textual corruption or a lost architectural detail."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":65,"ref":"p65","source":"ܐ݀ܡܪ ܬܘܼܒ ܕܐܦ ܠܚܘܼܣܝܐ܆ ܫܫ̈ܠܬܐ ܓܪ̈ܝܼܥܬܐ ܗܘ̈ܝܢ ܗܼܘ̈ܝ ܘܒܩܘܼܪ̈ܩܣܐ ܬܪܝܢ ܐܦ ܠܦܕܬܐ ܕܒܗ ܡܕܒܩܐ ܗܼܘܬ݀܆ ܩܘܪ̈ܩܣܐ ܗܘ̈ܝܢ ܠܗܿ ܬܪܝܢ ܐܦ ܠܦܕܝ̈ܬܐ ܘܙܩܙܩ̈ܬܐ ܬܪܬܝܢ܇ ܘܣܝܼܡ ܥܠ ܦܪܝܼܣܐ ܕܕܝܢܐ ܢܗܝܪܐ ܘܫܠܡܐ ܗ̄ ܣܒ ܠܟ ܟܐܦܐ ܕܪܝܫܝܐ ܘܐܕܫܗܿ: ܘܓܠܘܿܦ ܥܠܝܗܿ ܬܪܝܢ ܫܡܗ̈ܐ ܢܗܝܼܪ̈ܐ ܘܫܠܡܐ ܘܒܛܘܿܥܝܗܿ ܠܗܕܐ ܟܐܦܐ ܒܝܢܬ ܫܪܟܐ ܕܟܐܦ̈ܐ ܒܝܕ ܢܗܝܼܪܐ ܕܝܢ ܠܟܗܢܐ ܩܿܪܐ ܐܟܡܿܢ ܕܒܝܕ ܣܦܝܼܪܘܬܗ ܘܢܗܝܼܪܘܬܗ ܘܒܝܼܕܥܬܗ ܕܒܕܚܼܠܬ ܐܠܗ ܡܿܢܗܪ ܠܥܠܡܐܡ ܕܠܗ ܡܓܥܠ ܟܕ ܫܠܡܐ ܕܝܢ ܠܥܡܐ ܩܿܪܐ: ܒܗ݀ܝ ܕܟܕ ܡܬܼܢܗܪܝܼܢ ܒܕܚܼܠܬ ܐܠܗܐ܆ ܐܝܟ ܕܡܿܠܦ ܠܗܘܢܿ ܟܗܢܐ ܫܠܡܐ ܘܛܝܒܘܼܬܐ܀ ܘܬܪܥܘܼܬܐ ܡܩܒܠܝܼܢ ܡܼܢ ܐܠܗܐ܀ ܗܿܠܝܢ ܬܪ̈ܝܗܘܢܿ ܫܡ̈ܗܐ ܩܪܝܼܛܝܼܢ ܗܼܘܘ ܥܠ ܬܪܬܝܢ ܟܐܦ̈ܐ܇ ܗܿܠܝܢ ܕܡܛܒ̈ܥܢ ܗܼܘ̈ܝ ܒܓܘ ܦܪܝܣܐ ܚܕ ܡܢܗܘܢܿ ܒܝܡܝܼܢܐ ܕܟܗܢܐ ܥܠ ܣܦܪ̈ܝ ܦܪܝܼܣܐ ܘܚܕ ܒܣܡܠܐ. ܘܚܕ ܠܬܚܬ ܡܼܢ ܕܩܢܗ: ܘܣܕܪܐ ܪܒܝܼܥܝܐ ܠܐܦܝ̈ ܗܡܝܢܗ܀ ܗܿܠܝܢ ܕܝܢ ܬܪܬܝܢ ܟܐܦ̈ܐ ܕܩܪܝܼܛ ܗܼܘܐ ܥܠܝܗܝܢ ܢܗܝܼܪܐ ܘܫܠܡܐ܆ ܒܗܿ ܒܡܨܥܬܗ ܕܦܪܝܼܣܐ ܐܬܩܼܒ̈ܥܝ ܥܒܕ ܠܟ ܦܪܙܘܡܐ ܕܦܕܬܐ: ܓܡܝܼܪܐ ܕܬܟܠܬܐ ܗ̄ ܕܓܡܝܼܪ ܗܼ،ܐ ܒܙܦܘܪܗ܇ ܘܠܐ ܣܢܝܼܩ ܕܚܛܐ: ܘܒܓܘܢܐܢ ܕܬܟܠܬܐ ܢܗܼܘ܀ ܘܢܗܘܐ ܦܼ[]ܗ ܕܪܝܫܗ ܒܓܘܗ ܗ̄ ܟܦܝܼܦ ܪܝܫܗ. ܠܓܘ ܗܢܐ ܕܝܢ ܠܘ ܐܝܟ ܦܪܙܘܡܐ ܕܐܝܟ ܒܝܬ ܚ̈ܨܐ ܕܐܡܿܪ ܐܝܼܬ̄ܘ܀ ܬܘܼܒ ܗ݀ܝ ܕܪܝܫܗ ܒܓܘܗ ܗ̄ ܡܼܢ ܙܩܘܪܗ ܣܦܬܐ ܥܒܝܼܕܐ ܠܗ ܗ݀ܝ ܕܥܿܐܠܐ ܒܗ ܬܟܬܐ ܘܣܦܬܗ ܗܝܼ ܗܝܼ ܦܘܼܡܗ܀ ܪ̈ܘܡܢܐ ܕܬܟܠܬܐ ܗ̄ ܪ̈ܘܡܢܐ ܐܝܟ ܕܠܨܒܼܬܐ ܦܩܼܕ ܕܢܥܒܕܘܢܼ ܒܗ܀ ܘܙܓ̈ܐ ܕܕܗܒܐ ܗ̄ ܙܓ̈ܐ ܐܝܟ ܕܠܠܘܼܒܒܗ ܥܒܝܼܕܝܼܢ ܕܡܫܼܬܡܥ ܩܠܗ ܡܐ ܕܥܿܐܠ ܠܩܘܼܕܫܐ܀","english":"He says again that also for the ḥūsyā, the chains are twisted and in the qarqasā there are also two for the padtā that was attached to it, the qarqasē are for it two also for the padyātā and the zaqzāqātā two, and it is placed upon the spread of the diyā, šahīrā and šalmā. Take for yourself the stone of the head and engrave it, and inscribe upon it two names, šahīrā and šalmā, and by its nature this stone is in the midst of the rest of the stones by means of šahīrā, for it calls the priest \"dark\" as by his beauty and his brightness and his knowledge in the fear of God he illuminates the world, so that he is not despised when šalmā calls the people, in that when they are illuminated in the fear of God, as the priest teaches them, šalmā and goodness. And they receive understanding from God. These two names were inscribed upon two stones, those which are set within the spread, one of them on the right of the priest upon the edges of the spread and one on the left, and one beneath that which is above, and the fourth row on the face of the breastplate. These two stones upon which were inscribed šahīrā and šalmā, in the middle of the spread they were set. Make for yourself a pruzomā of padtā, complete, of the tklā, which is complete in its nail, and it is not possible to sin, and in the midst of the tklā it is. And its opening of its head is within it, its head is bent. Within this, however, it is not like the pruzomā which is like a house of the chests which he says exists. Again, that which is its head within it, from its neck a lip is made for it, that which enters into it is the tktā, and its lip is its mouth. The heights of the tklā are the heights as he commanded to make in them. And the zaggē of gold are the zaggē as for its heart they are made so that its voice is heard when it enters into the sanctuary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ḥūsyā","severity":"info","text":"ḥūsyā is a Syriac term for a covering or veil, likely referring to a part of the priestly vestments or tabernacle furnishings.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pruzomā","severity":"info","text":"pruzomā is a Syriac term for a clasp or buckle, here described as made of padtā (linen) and associated with the tklā (a garment or sash).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"šahīrā and šalmā","severity":"info","text":"šahīrā (meaning 'watchful' or 'bright') and šalmā (meaning 'peace' or 'complete') are names inscribed on stones, interpreted allegorically as attributes of the priest and the people.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes the construction of the high priest's breastplate (ḥōšen), following Exodus 28, with specific stones and clasps, reflecting a detailed exegetical tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The text alternates between physical description of the breastplate's components and allegorical interpretation, a common pattern in Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna marked by brackets (ܦܼ[]ܗ), indicating a missing letter or word, which may affect the reading of the pruzomā description.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'tklā' is ambiguous; it may denote a garment, sash, or part of the breastplate.","The relationship between the two stones inscribed with šahīrā and šalmā and the four rows of stones is not fully clarified."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"ܥܒܕ ܟܠܝܼܠܐ ܕܕܗܒܐ ܗ̄ ܟܕ ܟܠܝܼܠܐ ܠܘ ܐܝܟ ܥܪܩܬܐ ܐܘܿ ܩܡܪܐ ܥܒܝܼܕ ܗܼܘܐ ܐܠܐ ܐܝܟ ܟܠܝܼܠܐ ܕܢܫ̈ܐ: ܕܥܒܝܼ̈ܕܢ ܒܗܘܿܢ ܛܒ̈ܠܝܬܐ ܣܓ̈ܝܐܬܐ ܬܪܬܝܢ ܬܪܬܝܢ ܨܒܝܼ̈ܥܢ ܘܓܠܘܿܦ ܥܠܘܗܝ ܓ̈ܠܦܐ ܕܩܘܼܕܫܐ ܗ̄ ܣܒ ܠܟ ܟܐܦܐ ܪܝܫܝܬܐ: ܘܓܠܘܿܦ ܥܠܝܗܿ ܫܡܐ ܕܡܪܘܬܝ: ܕܐܝܬܘܗܝ ܩܕܝܼܫܐ ܘܦܪܝܼܫܐ ܘܡܥܠܝܐ ܣܝܼܡܝܗܿ ܒܟܠܝܼܠܐ ܒܝܬ ܥܝܢ̈ܘܗܝ ܕܟܗܢܐ ܗ̄ ܕܢܕܥܘܢܼ ܕܐܢܿܐ ܐܝܿܬܝ ܡܟܠܠܢܐ ܘܡܠܝܢܐ ܕܐܝܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܒܝܢܬܗܘܿܢ: ܫܡܐ ܗܢܐ ܒܠܫܢܐ ܥܒܪܝܐ ܐܪܒܥ ܐܬܘ̈ܬܐ ܐܝܼܬܘܗܝ [] ܗ̄ ܝܿܗܝܗ ܗ̄ ܐܝܬܝܐ ܘܥܠ ܗܢܐ ܦܿܠܚ ܐܬܘܪܝܐ ܝܥܩܘܿܒ ܐܘܪܗܝܐ ܘܡܿ̇ܘܐ ܕܕܓ̈ܠܐ ܐܢܘܿܢ ܐܝܠܝܢ ܕܒܠܫܢܐ ܝܘܢܝܐ ܩܿܪܝܢ ܠܗ ܦܝܼܦܝܼ ܫܡܐ ܕܒܕܝܐ ܐܠܐ ܕܐܬܘ̈ܬܐ ܥܒܪ̈ܝܬܐ ܐܝܢܝܢ ܝܗܝܗ ܐܘܿܟܝܼܬ ܐܝܬܝܐ ܡܦܫ̈ܩܢ ܘܠܘܬ ܥܒܪ̈ܝܐ ܠܐ ܡܬܐܼܡܪ܇ ܘܠܥܠ ܡܼܢ ܐܬܘ̈ܬܐ ܟܬܝܼܒ̈ܢ ܗܼܘ̈ܝ: ܡܪܝ ܐܘ ܡܪܝܐ ܘܩܿܪܝܢ ܗܼܘܘ ܠܫܡܐ ܗܢܐ ܠܐ ܡܕܟܪܝܼܢ ܗܼܘܘ ܒܣܦ̈ܘܬܗܘܿܢ ܡܛ݀ܠ ܕܓܢܝܼܙܘܬܗ ܘܡܣܼܬܒܪܐ ܕܡܼܢ ܡܘܫܐ ܩܒܠܘܼܗܿ ܠܗܕܐ ܕܐܠܗܐ ܘܡܪܝܐ ܘܐܕܘܢܝ ܢܩܪܘܿܢ ܘܠܗܢܐ ܫܡܐ ܢܚܦܘܿܢ ܒܡܠܼܬܐ܀ ܘܣܿܝܡܝܼܢ ܥܠ ܚܘܼܛܐ ܕܬܟܠܬܐ ܗ̄ ܒܙܩܙ̈ܩܬܐ ܕܛܒ̈ܠܝܬܐ ܟ݀ܠܗܝܢ: ܕܢܗ̈ܘܝܢ ܟܠܝܼܠܐ܀ ܘܥܒܕ ܡܨܢܦܬܐ ܕܒܘܼܨܐ ܗ̄ ܡܨܢܦܬܐ ܩܿܪܐ ܬܢܢ: ܠܦܣܬܐ ܗ݀ ܕܐܝܟ ܡܢܕܝܼܠܐ ܐܘܿ ܥܨܒܬܐܼ ܡܕܡ ܕܡܬܼܩܛܪ ܒܪܝܫܐ ܐܝܟ ܕܝܬܝܪ ܢܬܠܒܟ ܒܪܝܫܐ ܟܠܝܼܠܐ ܟܕ ܡܬܬܣܝܼܡܐ ܗܕܐ ܠܬܚܬ ܡܢܗ: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܡܨܢܦܬܐ ܩܘܼܒܥܐ ܗܝ ܘܠܐ ܫܪܝܪܐ: ܐܠܐ ܡܨܢܦܬܐ ܡܬܼܩܪܝܐ ܡܛ݀ܠ ܕܡܨܦܐ ܘܩܛܝܪܐ ܒܪܝܫܐ܀","english":"He made a crown of gold, but the crown was not like a circlet or a crescent, but like a crown of the head, which is made with many plates, two by two, set and engraved upon it with engravings of holiness. \"Take for yourself the chief stone,\" and engrave upon it the name of my lordship, which is holy, separate, and exalted. Place it in the crown between the eyes of the priest. Know that this name is crowned and full of those things that are performed in their midst. This name in the Hebrew language has four letters: it is YHWH. And concerning this, the Assyrian Jacob of Edessa labored, and the heretic who in the Greek language is called Pypy, a false name, but the Hebrew letters are YHWH, or rather YHYH, which are interpreted, and among the Hebrews it is not pronounced. And above, how many letters are written? \"My Lord\" or \"Lord,\" and they used to call this name; they did not mention it with their lips because of its hiddenness. And it is understood that Moses received this from God, and \"my Lord\" and \"my Lord\" they called, and they hid this name in the word. And it is placed upon the thread of the tassel, in the zaqzāqātā of all the plates, which are the crown. And he made a headband of linen. He calls the headband ta'at, for the padtā, which is like a band or a lock, something that is tied on the head, like an extra that is wrapped on the head, the crown, when this is placed beneath it. Others say that the headband is a cap, and it is not true, but it is called a headband because it binds and ties on the head.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܝܼܠܐ","severity":"info","text":"The Syriac term ܟܠܝܼܠܐ (klīlā) is rendered 'crown' but is distinguished from a circlet or crescent, denoting a head-crown of plates.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܨܥܦܬܐ","severity":"info","text":"The term ܡܨܥܦܬܐ (mṣaʿptā) is translated 'headband' and is said to bind and tie on the head, contra those who identify it as a cap (ܩܘܒܥܐ).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"YHWH","severity":"info","text":"The name YHWH (ܝܗܝܗ) is identified as the tetragrammaton, with a variant YHYH noted; the text states it is not pronounced among Hebrews due to its hiddenness.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jacob of Edessa","severity":"info","text":"Jacob of Edessa (d. 708) is cited as an authority on the tetragrammaton, while a heretic called Pypy in Greek is dismissed for using a false name.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pypy","severity":"caution","text":"The figure 'Pypy' (ܦܝܦܝ) is obscure; the text labels him a heretic and his name false, possibly a corruption or polemical reference to an unknown opponent.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"crown and headband","severity":"info","text":"The passage describes the construction of a crown with plates and a chief stone, then a headband placed beneath it, indicating a layered ritual headdress.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Pypy' is uncertain; the text may be corrupt or refer to a lost polemical target.","The variant YHYH for YHWH is noted but not explained; it may reflect a scribal or interpretive tradition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":67,"ref":"p67","source":"ܗ݀ܝ ܕܝܢ ܕܟܠܝܼܠܐ ܢܗܐܘ ܥܠ ܡܨܢܦܬܐ ܗ̄ ܠܘܼܩܒܠ ܐܦ̈ܐ ܕܟܗܢܐ: ܐܟܡܿܢ ܕܟܠܝܼܠܐ ܠܘܼܩܒܠ ܐܦ̈ܐ ܕܡܼܨܢܦܬܐ ܡܬܬܣܝܼܡ ܘܢܗܘܐ ܫܿܩܠ ܐܗܪܘܢ ܚܛ̈ܐ ܕܩܘܼܕܫܐ ܗ̄ ܩܘܼܕܫܐ ܐܝܝܠܝܢ ܕܝܼܗܝܼܒܝܼܢ ܚܠܦ ܚܛܗܝ̈ܗܘܿܢ ܕܟܐܡܬ ܒܝܕ ܗܿܠܝܢ ܩܘܼܕ̈ܫܐ ܗ̄ ܦܘܼܪ̈ܫܢܐ ܕܡܩܕܫܝܼܢ ܘܦܪܝܼܫܝܼܢ ܠܐܠܗܐ ܡܬܼܚܣܝܢ ܚܛܗ̈ܝܗܘܢܿ: ܘܟܠܘܐ ܬܥܒܕ ܠܗܘܿܢ: ܐܟܙܢܐ ܕܦܪ̈ܫܐ: ܘܙܥܘܪܝܢ ܡܼܢ ܡܨܢܦ̈ܬܐ: ܘܐܦ ܥܠ ܡܨܢܦܬܐ: ܐܡܿܪܝܼܢ ܕܩܘܼܒܥܐ ܗܿܝ ܘܓܕܢ̈ܦܐ ܒܪܡ ܐܝܬ ܠܗܿ ܘܠܥܠ ܡܢܗܿ ܡܬܬܣܝܼܡ ܗܼܘܐ ܟܠܝܼܠܐ ܕܩܘܼܕܫܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܕܡܝܐ ܡܨܢܦܬܐ ܠܣܪܒܢܕ ܐܘܟܝܼܬ ܡܢܕܝܼܠܐ ܐܪܝܼܟܬܐ ܕܩܿܛܪܝܢ ܐܢܘܿܢ ܢܫ̈ܐ܀ ܥܠ ܟܠ̈ܘܐ ܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ. ܕܣ̈ܕܘܢܐ ܐܢܘܿܢ ܕܡܟܪܟܝܼܢ ܟܗ̈ܢܐ ܕܝܘ̈ܕܝܐ ܥܠ ܪ̈ܝܫܝܗܘܢܿ ܩܿܪܐ ܠܗܘܢܿ ܟ̈ܠܘܐ ܡܛ݀ ܕܡܟܿܠܼܠ ܒܗܘܿܢ ܟܗ̈ܢܐ: ܐܝܟ ܕܒܟܠܝܼܠܐ܀ ܠܐܝܩܪܐ ܘܠܫܘܼܒܚܐ̈ܡ ܐܟܡܿܢ ܕܣܿܓܝܼ ܡܬܼܚܙܝܢ ܕܗܕܝܼܪܝܼܢ ܡܐ ܕܡܬܟܠܠܝܼܢ ܒܣܕ̈ܘܢܐ ܟܗ̈ܢܐ ܣܿܝܡܝܼܢ ܒܪ̈ܝܫܝ ܥܡܐ: ܘܢܩܕܫܘܢܼ ܠܝܼ ܘܢܟܗܢܘܢܼ ܠܝܼ ܗ̄ ܦܪܘܿܫ ܐܢܘܿܢ ܡܼܢ ܫܪܟܐ ܕܥܡܐ ܕܢܗܘܘܿܢ ܚܿܫܚܝܼܢ ܠܝܼ ܠܬܫܡܼܫܬܐ ܕܟܗܢܘܼܬܐ܀ ܣܒ ܬܘܪܐ ܒܪ ܒܩܪܐ ܗ̈ ܕܥܕܟܝܼܠ ܠܐ ܡܫܥܒܕ ܠܦܘܠܚܢܐ: ܘܕܟܪ̈ܐ ܕܠܐ ܡܘܼܡ ܒܢܗܝ ܥ̈ܙܐ ܪܘܪ̈ܒܐ ܘܠܚܡܐ ܘܦܛܝܼܪܐ: ܘܚܚܪ̈ܬܐ ܦܛܝܪ̈ܐ ܦܝܼܠ̈ܢ ܒܡܫܚܐ܀ ܠ̈ܓܢܐ ܐܝܟ ܡܝܢܘܣ ܥܒܝܼܕܝܢ ܗ̄ ܐܝܟ ܣܗܪܐ ܒܪܝܫ ܝܪ̈ܚܐ ܥܒܝܼܕܝܢ: ܐܫܠܚܼܗ ܠܐܗܪܘܢ ܟܘܼܬܝܼܢܗ: ܐܪܙ ܡܫܝܼܚܐ ܕܐܫܠܚܼܗ ܠܢ ܠܒܘܼܫܐ ܕܡܝܼܬܘܬܐ ܒܝܕ ܡܥܡܘ̄ ܘܐܣܚܝܢ ܒܡ̈ܝܐ܀ ܕܒܚ݁̈ܐ ܬܠܬܐ܆ ܝܘܡ̈ܐ ܬܠܬܐ܆ ܠܒܘܼܫ̈ܐ ܕܫܘܼܒܚܐ ܘܒܘܼܣܡܐ ܥܡ ܫܪܟܐ ܕܛܒ̈ܬܐ ܕܥܬܝܼܕ̈ܢ܇ ܬܫܡܠܐ ܐܝܼܕ̈ܝܐ ܕܥܠܝܗܘܿܢ ܡܫܘܕܥ ܒܫܘܡܠܝ ܐܝܼܕ̈ܝܗܘܿܢ܀","english":"This is the crown, and it is placed upon the frontlet opposite the face of the priest. Just as the crown is placed opposite the face of the frontlet, and Aaron takes the holy sins, the holy ones, which are given in place of their sins, when by means of these holy ones the distinctions that sanctify and separate for God are hidden, their sins are concealed. And all this is done for them. As for the distinctions, and the small ones with the frontlets, and also upon the frontlet, they say that it is the cap and the fringes, but it has a crown of holiness placed above it. Others say that the frontlet resembles a headband or a long band of linen or hair. Concerning the \"kallwe,\" they say \"ashes,\" or the circles that the Jewish priests wind around their heads, they call them \"kallwe,\" because the priests are crowned with them, as with a crown. For honor and glory, as is often seen, when they are adorned with the \"kallwe,\" the priests are placed at the heads of the people, and they separate me and consecrate me and make me a priest, distinct from the rest of the people who are suitable for me for the service of the priesthood. Take a bull, a calf, which has not yet been subjected to labor, and rams without blemish, goats, large and small, and bread and unleavened bread, and other unleavened wafers baked in oil. Cakes like myrtle leaves are made, like a crescent at the beginning of the months are made. He clothed Aaron in his tunic, the mystery of Christ who clothed himself in the garment of mortality through baptism and was immersed in water. Three sacrifices, three days, garments of glory and incense with the rest of the good things that are prepared, the hands that are completed, by which their hands are made known in their completion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟ̈ܠܘܐ","severity":"info","text":"The Syriac term ܟ̈ܠܘܐ (kallwe) is glossed by Bar Salibi as either 'ashes' or the circular bands wound by Jewish priests around their heads. The word likely derives from Greek κλῆρος or Hebrew כֶּלִי, but the author's dual explanation reflects exegetical uncertainty.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 29:6-7","severity":"info","text":"The description of the crown placed on the frontlet and the priestly vestments echoes Exodus 29:6-7, where the diadem and the frontlet are prescribed for Aaron. Bar Salibi expands the biblical text with symbolic and ritual details.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jewish priestly headgear","severity":"info","text":"Bar Salibi refers to Jewish priests winding bands (kallwe) around their heads, a practice attested in rabbinic literature (e.g., m. Yoma 7:3). This shows the author's awareness of contemporary Jewish customs, likely mediated through Syriac Christian sources.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Christological typology","severity":"info","text":"The tunic of Aaron is interpreted as a mystery of Christ, who 'clothed himself in the garment of mortality through baptism.' This typological reading aligns with Syriac liturgical exegesis, where priestly vestments prefigure Christ's incarnation and baptism.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from the description of the crown and frontlet to the selection of sacrificial animals and the investiture of Aaron. The final lines list three sacrifices, three days, and garments of glory, forming a ritual sequence that mirrors the biblical ordination narrative.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of ܟ̈ܠܘܐ (kallwe) is ambiguous: Bar Salibi offers two interpretations ('ashes' or 'circular bands'), and the Syriac text does not resolve which is primary.","The phrase 'holy sins' (ܚܛ̈ܐ ܕܩܘܼܕܫܐ) is obscure; it may refer to sacrificial offerings that atone for sins, but the syntax is unclear."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"ܘܢܣܡܟܘܢܼ ܐܗܪܘܢ ܘܒܢ̈ܘܗܝ ܐܝܼܕ̈ܝܗܘܿܢ ܗ̄ ܐܝܟ ܕܢܬܼܚܙܐ ܕܒܫܠܡܘܼܬܐ ܕܟܿܠܗܘܿܢ ܡܬܼܦܪܫ ܘܡܬܼܩܪܒ ܬܘܪܐ ܚܠܦܝܗܘܿܢ ܠܐܠܗܐ܀ ܘܣܒ ܟܿܠܗ ܚܠܒܐ ܕܩܪܝܼܡ ܗ̄ ܚܠܒܐ ܐܝܬ̄܇ ܬܪܒܐ ܪܩܝܼܩܐ ܕܩܪܝܼܡ ܥܠ ܟܪܣܐ ܟܿܠܗܿ܆ ܘܐܝܬ̄ܘ ܠܓܘ ܡܼܢ ܡܫܟܐ܆ ܟܕ ܒܝܕ ܫܘܼܡܢܐ ܗܢܐ ܐܝܟ ܗܿܘ ܕܟܿܠܗ ܦܓܪܐ ܣܿܠܩ ܠܡܕܒܚܐ: ܘܡܬܼܕܒܚ ܕܝܢ ܥܡܗ ܐܦ ܪܥܝܢܐ ܕܡܓܢ̱ܒܪ ܠܚܘܼܫ̈ܒܐ: ܘܫܿܩܠ ܒܗ ܬܘܼܒ ܪܝܫܝܬܐ ܡܼܢ ܢܦܫܐ܀ ܚܨܕ ܟܒܕܐ ܩܿܪܐ ܗܿܟܢ: ܟܕ ܒܟܒܕܐ ܪܡܿܙ ܥܠ ܚܡܬܗ ܕܟܗܢܐ ܐܟܡܿܢ ܕܗܝܼ ܟܕ ܗܝܼ ܐܝܬܝܗܿ ܡܘܠܕܢܝܼܬܐ ܕܕܡܐ܀ ܬܘܼܒ ܚܨܕ ܟܒܕܐ ܐܝܬܝܗܿ: ܗ݀ܝ ܕܢ݀ܦܩܐ ܡܼܢ ܟ݀ܠܗ ܥܨܪܐ ܡܕܡ܇ ܟܘܼܠ̈ܝܬܐ ܕܝܢ܇ ܐܟܡܿܢ ܕܡܙܥܢܝ̈ܬܐ ܐܢܝܢ ܕܪܓܬܐ ܕܙܘܘܓܐ ܘܒܗ ܡܥܒܕܐ ܡܚܫܒܬܐ: ܒܕܓܘܿܢ ܡܬܼܕܟܝܢ ܥܡܗܝܢ ܬܪܬܝܢ: ܪܓܬܐ ܐ݀ܡܪ ܐܢܼܐ ܘܡܚܫܒܬܐ܀ ܘܬܘܼܒ ܐܦ ܟܒܕܐ ܡܼܢ ܗ݀ܝ ܕܡܫܚܠܦܐ ܣܝܒܪܬܐ ܠܕܡܐ ܡܬܼܩܝܡ ܦܓܪܐ: ܐܠܐ ܕܝܢ ܚܡܼܬܐ ܘܪܘܓܙܐ: ܡܢܬܐ ܬܠܝܼܬܝܬܐ ܕܢܦܫܐ: ܒܡܪܪܬܐ ܣܝܼܡܐ: ܬܘܼܒ ܡܬܼܕܒܚ ܬܪܒܐ܆ ܡܛ݀ܠ ܕܗܝܼܢܘܼܬܐ ܘܫܘܼܡܢܐ ܕܐܪܒܥܐ ܐܣܛܘܟ̈ܣܐ ܘܠܗܕܐ ܐ݀ܡܪ ܕܘܝܕ: ܐܝܟ ܫܘܡܢܐ ܘܐܝܟ ܬܪܒܐ ܬܕܗܢܝ ܢܦܫܝ ܗ̄ ܬܗܘܼܐ ܡܩܒܠܐ ܢܦܫܗ ܠܘܬ ܐܠܗܐ ܐܝܟ ܫܘܼܡܢܐ ܘܐܝܟ ܬܪܒܐ ܕܠܐܠܗܐ ܡܬܼܩܪܒ ܗܼܘܐ: ܘܚܢܢ ܙܿܕܩ ܕܢܩܿܪܒ ܢܦܫ̈ܬܢ ܠܐܠܗܐ ܟܕ ܡܚܪܪ̈ܢ ܡܼܢ ܒܝܼܫܬܐ: ܕܐܝܬ ܕܐܡܿܪܝܼܢ ܕܒܡܥܒܕܢܘܼܬܐ ܕܚܠܒܐ ܗܘܼܐ ܩܠܐ܀ ܒܫܣܪܗ ܘܡܫܟܗ ܘܦܪܬܗ ܒܢܘܼܪܐ ܢܐܩܕ ܗ̄ ܦܪܬܐ ܠܬܐܒܬܐ ܕܒܟܪܣܗ ܩܿܪܐ: ܐܟܡܿܢ ܕܠܐ ܚܿܫܚܐ ܠܕܒܚܐ ܐܠܐ ܠܝܩܕܢܐ܀ ܗ݀ܝ ܕܝܢ ܬܬܠ ܥܠ ܗܕܡ̈ܘܗܝ ܘܥܠ ܪܝܫܗ ܗ̄ ܕܡܐ ܕܐܫܝܓܬ ܠܟܪܣܗ ܘܠܓܘܝܗ ܬܣܝܼܡ ܐܢܘܿܢ ܐܦ ܠܗܿܢܘܿܢ ܥܠܝܗܘܿܢ ܕܗܕܡ̈ܐ ܕܕܟܪܐ܀","english":"and he places them, Aaron and his sons, their hands, as it is seen that in the completion of all of them, the bull is distinguished and offered in their place to God. And take all the fat that is called fat, the thin fat that is called upon the whole belly, and it is inside with the skin, while by means of the fat it is as if the whole body ascends to the altar. And also the intention that strengthens the thoughts is sacrificed with it. And again he takes the first portion from the self. The liver is called thus: for in the liver is signified the anger of the priest, as it is the generative source of blood. Again, the liver is that which expels from the whole substance, the kidneys, as the small ones that are the desire of union, and by it the thought acts; for with them both are purified together: desire, I say, and thought. And again, the liver, from that which changes the nature into blood, builds up the body; but anger and wrath, the third part of the self, are placed in the gall. Again, the fat is sacrificed, because it is the nature and the fat of the four elements, and concerning this David said: \"Like the fat and like the fat, may my soul be received, may it be received by God, like the fat and like the fat that is offered to God.\" And it is right that souls be offered to God when they are freed from evil, for it is said that in the offering of fat there is a voice. Its flesh, its skin, and its hair are burned in fire; the hair is for the mourning of the belly, as it is not suitable for sacrifice but for burning. This, then, is placed upon its limbs and upon its head, the blood that is poured out for its belly and its inside is placed also upon them, upon the limbs of the male.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܒܕܐ","severity":"info","text":"The Syriac term ܟܒܕܐ (kabda) means 'liver'. Dionysius interprets the liver as the seat of anger and the generative source of blood, drawing on ancient physiological theories.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܫܘܡܥܐ ܘܐܝܟ ܬܪܒܐ","severity":"info","text":"The phrase 'like the fat and like the fat' echoes Psalm 63:2 (Peshitta), where the soul is offered to God like fat. Dionysius adapts this to his allegory of sacrifice.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܪܒܐ","severity":"info","text":"The fat (ܬܪܒܐ, tarba) is identified with the 'thin fat' (ܬܪܒܐ ܪܩܝܩܐ) covering the belly, a technical term in Syriac sacrificial rubrics. Its burning produces a sound (ܩܠܐ), interpreted as a voice.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the priest's hand placement to a detailed allegory of the sacrificial parts: fat, liver, kidneys, gall, and blood. Each organ is assigned a moral or psychological meaning.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܓܬܐ ܘܡܚܫܒܬܐ","severity":"info","text":"The pairing of 'desire' (ܪܓܬܐ) and 'thought' (ܡܚܫܒܬܐ) as purified together mirrors a common Syriac ascetic dichotomy, also found in Evagrian psychology.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܪܬܐ","severity":"caution","text":"The term ܦܪܬܐ (parta) is ambiguous: it can mean 'hair' or 'fleece'. The English draft takes it as 'hair', but the context of burning and mourning suggests a possible reference to the animal's coat.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܦܪܬܐ ܠܬܐܒܬܐ ܕܒܟܪܣܗ' is ambiguous: 'hair for the mourning of the belly' may be a textual corruption or a deliberate allegory; the exact referent of 'mourning' is unclear.","The identity of 'the male' (ܕܟܪܐ) at the end is ambiguous—it could refer to the sacrificial bull or to a human male, but the context favors the bull."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"ܣܒ ܡܼܢ ܕܡܗ ܘܪܘܿܣ ܥܠ ܛܪܦܐ ܕܐܕܢܗ ܗ̄ ܡܼܢ ܛܪܦܐ ܕܐܕܢܐ ܘܐܝܼܕܐ ܘܪܓܠܐ ܕܝܡܝܼܢܐ: ܡܼܢ ܡܿܕܟܐ ܒܝܕ ܗܿܠܝܢ܆ ܐܦ ܠܡܥܒܕܢܘܼܬܐ ܕܣܥܘܪ̈ܘܬܐ ܕܡܼܢܟ݀ܠ ܥܘܠܐ ܒܝܕ ܪܣܣܐ ܕܥܠ ܟܪܬܐ ܕܐܝܼܕܐ: ܐܟܡܿܢ ܕܗܝܼ ܗܝܼ ܥܠܼܬܐ ܕܣܥܘܪܘܬܐ܇ ܘܒܥܠܕܝܗܿ ܒܛܝܼܠܐ ܗܿܝ ܡܥܒܕܢܘܼܬܐ܀ ܒܝܕ ܟܪܬܐ ܕܪܓܠܐ ܗ̄ ܠܐܘܪܚܐ ܐܘܿܟܝܼܬ ܠܣܘܼܥܪ̈ܢܐ ܒܝܼܫ̈ܐ ܒܝܕ ܛܪܦܐ ܕܐܕܢܐ܆ ܕܬܫܼܬܐ ܠܝܼ ܡܼܢ ܡ̈ܠܐ ܡܚܣܪ̈ܢܝܬܐ ܘܬܨܘܼܬܝ ܦܘܼܩܕ̈ܢܐ ܐܠܗܝ̈ܐ܀ ܬܘܼܒ ܚܕܐ ܙܒܢ̱ܬܐ ܕܢܬܩܕܫܘܢܼ ܒܕܡܐ܀ ܘܕܒ̄ܕܢܬܝܕܥܘܢܼ ܕܡܿܢܘܼ ܐܝܬܝܗܘܢܿ ܟܗ̈ܢܐ: ܘܕܓ̄܇ ܐܝܟ ܕܒܬܠܬܐ ܣܗ̈ܕܝܼܢ ܒܗܘܢܿ ܐܣܗܕ ܦܩܼܕܗ ܕܢܣܒ ܡܼܢ ܕܟܪܐ ܘܬܪܒܐ ܘܐܠܝܼܬܐ ܘܫܪܟܐ ܕܢܣܝܼܡ ܥܠ ܐܪܗܘܢ ܗ̄ ܠܬܚܘܝܼܬܐ ܕܫܠܡܘܼܬܗܘܿܢ ܕܟ݀ܠ ܡܐ ܕܡܬܼܥܒܕ ܒܗܘܢܿ ܡܢܗܘܢܿ ܕܕܒܚܐ ܠܡܐܟܘܿܠܬܐ ܘܡܢܗܘܢܿ ܠܢܘܼܪܐ ܘܗܕܐ ܡܿܢ ܡܛܠ ܕܠܠܘܝܼ ܦܠܓܘܼܬܐ ܠܝܬ ܗܼܘܐ: ܐܠܐ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܘܡܥܣܪ̈ܐ ܘܗܿܠܝܢ ܠܡܐܟܘܼܠܬܗܘܢܿ ܗܿܘܝܢ ܗܼܘܘ܆ ܫܿܘܐ ܗܘ ܓܝܪ ܦܥܠܐ ܣܝܒܪܬܗ ܗ̄ ܗܿܠܝܢ ܓܝܪ ܕܦܿܠܚܝܼܢ ܒܡܫܟܢܐ ܕܘܫ݀ܗܪܝܼܢ ܘܡܿܨܠܝܢ ܚܠܦ ܥܡܐ ܘܝܿܨܦܝܼܢ ܕܐܠܗܝ̈ܬܐ ܙܕܩ ܕܡܼܢ ܟܕ ܕܦܠܚܝܼܢ ܢܬܬܪܣܘܢ܀ ܡܢܬܐ ܡܢܗ ܕܕܒܚܐ ܠܢܘܪܐ ܕܡܚܘܐ ܕܡܿܨܒܠ ܗܼܘ ܘܠܘ ܕܐܠܗܐ ܣܢܝܼܩ ܥܠ ܗܕܐ܇ ܐܠܐ ܐܟܙܢܐ ܕܩܘܼܪ̈ܒܢܐ ܕܗ݀ܒܝܠ ܘܕܢܘܿܚ ܘܕܐܒܪܗܡ ܒܢܘܼܪܐ ܐܬܝܕܥܬ݀ ܕܐܬܼܩܒܠܘ: ܗܿܟܢܐ ܗܿܠܝܢ ܐܦ ܓܝܪ ܘܚܢ̈ܦܐ ܒܢܘܼܪܐ ܡܘܩܕܝܼܢ ܗܼܘܘ ܠܕܒܚ̈ܝܗܗܘܢܿ ܘܡܼܢ ܥܝܕܐ ܐܦܣ ܠܗܘܢܿ ܕܗܕܐ ܢܣܥܪܘܢܼ܇ ܘܐܬܘܥܕ ܬܡܢ ܠܒܢ̈ܝ ܝܣܪܐܝܠ ܗ̄ ܒܬܪܥܐ ܕܩܕܡ ܡܫܟܢܙܒܢܐ܆ ܘܐܬܩܕܫ ܒܐܝܼܩܪܝ ܗ̄ ܒܓܠܝܢܐ܀","english":"Take its blood and sprinkle it on the horn of the altar, on the horn of the altar, and on the hands and feet of the ram. With these, also for the performance of the services that are performed on the altar, by the finger that is on the tip of the hand, as if it were the cause of the services, and without it the performance is nullified. By the tip of the foot, it signifies the paths, or the evil deeds, by the horn of the altar, that you may be saved from deficient words and may observe the divine commandments. Again, one offering that is sanctified with blood. And that it may be known that they are priests, and that, as three witnesses testify concerning them, he commanded that he take the ram and the fat and the tail and the rest that is placed on the fire for the demonstration of the perfection of all that is done by them from the sacrifices for food and from them for the fire, and this because there was no portion for Levi, but sacrifices and offerings and tithes and these were for their food, for the work was equal to its reward, for these who serve in the tabernacle watch and pray on behalf of the people and are zealous for divine things, it is right that they be sustained while they serve. The coming of the sacrifice to the fire shows that it is acceptable, and not that God is pleased with this, but as the offerings of Abel and of Noah and of Abraham in the fire were known to have been accepted, so also these, for even the pagans used to burn their sacrifices in the fire, and the custom ceased for them of this practice, and there it was commanded to the children of Israel at the gate before the tabernacle of the ark, and it was sanctified in its honor openly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܪܦܐ ܕܐܕܢܐ","severity":"info","text":"The phrase 'horn of the altar' (ܛܪܦܐ ܕܐܕܢܐ) refers to the projecting corner of the altar, a standard feature in Syriac liturgical interpretation.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 29:12","severity":"info","text":"The command to take the ram, fat, tail, and rest placed on the fire echoes the priestly instructions in Exodus 29:12–14, where the fat and certain parts are burned.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Levi's portion","severity":"info","text":"The remark that 'there was no portion for Levi' reflects the Pentateuchal tradition that the Levites received tithes and offerings rather than a land allotment (Numbers 18:21–24).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Abel, Noah, Abraham","severity":"info","text":"The mention of offerings by Abel, Noah, and Abraham in fire parallels a common Syriac typology linking pre-Mosaic sacrifices to the legitimacy of burnt offerings.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pagans burning sacrifices","severity":"info","text":"The note that pagans also burned sacrifices and that the custom ceased for them reflects a polemical contrast between Israelite and pagan practice, common in Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܡ̈ܠܐ ܡܚܣܪ̈ܢܝܬܐ","severity":"caution","text":"The phrase 'deficient words' (ܡ̈ܠܐ ܡܚܣܪ̈ܢܝܬܐ) is ambiguous; it may refer to incomplete ritual formulas or to moral failings, and the Syriac syntax does not resolve which.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the three witnesses' is not specified; they may be biblical figures or earlier commentators.","The phrase 'deficient words' could mean either incomplete liturgical texts or sinful speech."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"ܡܼܢ ܝܡܝܼܢܗ ܕܬܪܥܐ ܐܬܚܙܝܼ ܡܠܐܟܐ ܠܙܟܪܝܐ ܘܥܒܼܕ ܡܕܒܚܐ ܕܡܥܛܪ ܥܛܪܐ ܗ̄ ܡܕܒܚܐ ܕܒܣ̈ܡܐ ܗ̄ ܗܿܘ ܕܩܿܪܐ ܠܗ ܫܠܝܼܚܐ ܒܝܬ ܒܣ̈ܡܐ܀ ܡܐ ܕܡܿܕܠܩ ܐܗܪܘܢ ܫܪܓܝܐ ܒܝܬ܀ ܒܝܬ ܫܡ̈ܫܐ ܗ̄ ܠܡܥܪ̈ܒܝ ܫܡܫܐ ܩܿܪܐ: ܐܘܿ ܠܗܿ ܠܡܢܪܬܐ ܐܟܡܿܢ ܕܕܘܼܟܬ ܢܗܝܼܪ̈ܐ ܡܡܠܝܐ ܗܼܘܬ݀܀ ܬܠܬ ܙܒܢ̈ܝܼܢ ܡܕܠܩܝܼܢ ܗܼܘܘ ܫܪ̈ܓܐ ܚܕ ܒܪܡܫܐ ܘܚܕܐ ܒܦܠܓܗ ܕܠܠܝܐ: ܘܐܚܪܬܐ ܒܨܦܪܐ܇ ܘܟܕ ܬܩܒܠ ܚܘܼܫܒܢܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ: ܢܬܠ ܓܒܪ ܦܘܼܪܩܢܐ ܗ̄ ܥܣܪܝܢ ܙܘ̈ܙܐ ܐܡܿܪܝܼܢ: ܠܡܬܩܠܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܙܘ̈ܙܐ ܚܠܦ ܩܪ̈ܛܐ ܐ݀ܡܪܝܼܢ܇ ܥܣܪܝܢ ܓܝܪ ܦܪ̈ܛܝܢ: ܐܪܒܥܐ ܙܘ̈ܙܐ ܥܿܒܕܝܼܢ ܘܦܠܓܘܼܬ ܡܬܩܠܐ ܐܝܬ̄ܘ ܥܣܪܐ ܩܪ̈ܛܐ ܕܥܿܒܕܝܢ ܬܪܝܢ ܙܘ̈ܙܐ: ܘܥܒܼܕ ܠܩܢܐ ܕܢܚܫܐ ܗ̄ ܛܫܬ: ܕܐܝܬ ܐܡܬܝ ܕܡܼܢ ܩܝܣܐ ܥܿܒܕܝܼܢ ܠܩܢܐ: [ܘ]ܟܢܗܿ ܩܿܪܐ ܗ̄ ܠܩܘܢܟܗܿ ܗ̄ ܠܟܘܼܪܣܝܐ ܕܥܠܘܗܝ ܝܿܬܒܐ܇ ܒܣܡ̈ܐ ܪܝܫܐ ܗ̄ ܪܝܫܝܐ: ܩܢܘܡܘܢ ܗ̄ ܣܛܘܪܟܐ ܗܿܘ ܕܐܦ ܐܣܛܩܛܐ ܡܼܩܪܐ ܘܐܦ ܠܨܝܢܪܪܓ ܩܿܪܝܢ ܩܝܢܘܡܘܢ ܐܘܟܝܼܬ ܠܕܪܨܝܢܝ: ܘܗܕܐ ܠܐ ܚܿܫܚܐ ܠܒܣܡܐ ܩܢܝܐ܇ ܠܩܢܝܐ ܕܪܡܝܢ ܒܡܫܚܐ ܘܒܣܡܐ ܩܿܪܐ: ܩܝܣܐ ܠܡܫܠܚܬܐ ܐܘܿܟܝܼܬ ܠܣܠܝܟܗ܆ ܩܢܝܐ ܝܩܝܼܪ ܛܝܡ̈ܐ ܐܝܼܬܘܗܝ ܘܡܼܢ ܗܢܕܘ ܐ݀ܬܐ܆ ܘܐܝܟ ܕܒܣܘܿܓܐܐ ܐ݀ܬܪ ܠܐܬܪ̈ܘܬܐ ܗܿܠܝܢ܆ ܥܠ ܕܠܐ ܫܟܝܼܚ ܣܿܓܝܼ ܡܥܠܝ܀ ܒܘܼܨܐ ܥܙܝܼܠܐ ܗ̄ ܕܡܼܢ ܩܢܘܼܡܗ ܥܙܝܼܠ ܘܠܘ ܡܼܢ ܐܝܼܕ̈ܝ ܢ̈ܫܐ ܡܬܼܥܒܕ܀","english":"... of the door of the temple, the angel appeared to Zechariah and made an altar of incense, that is, an altar of spices, which the Apostle calls the house of spices. When Aaron kindled the lamps in the house, that is, in the house of the sun, for the west of the sun he calls it, or the lampstand, like a place full of lights. Three times the lamps were kindled: one in the evening, one at midnight, and another in the morning. And when the thought of the children of Israel was received, the man of salvation gave twenty zuzim, which are called for the weight. Others say that zuzim are for the qerṭa, which are called twenty prutim; four zuzim make a shekel and a half, and there are ten qerṭa which make two zuzim. And he made a qanqa of ḥašša, that is, a hidden thing, for there are times when they make a qanqa of wood. And then he calls its qanqah, that is, the throne on which he sits, the chief of spices, that is, the chief. Qanqom, that is, the stork, which also is called esṭoqṭa, and also is called ṣiʿrarg, qanqom, that is, for the Dṛṣyāyē. And this is not suitable for the qanya spice, for the qanya that is placed in oil and spice is called qanya wood for sending, or for its slīkā. The qanya is of great value, and when it is brought, it is like a balsam from those regions, because it is not found much in the interior. The būṣā is fine, that is, its qanqom is fine and not made by the hands of men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܝܬ ܒܣ̈ܡܐ","severity":"info","text":"The phrase 'house of spices' (ܒܝܬ ܒܣ̈ܡܐ) is identified by Bar Salibi as the Apostle's term for the altar of incense, likely referencing Hebrews 9:4 or a liturgical tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܘܼܡܗ","severity":"info","text":"The term qanqom (ܩܢܘܼܡܗ) is glossed as 'stork' and linked to esṭoqṭa and ṣiʿrarg, with a note that it is used by the Dṛṣyāyē (likely a Syriac Christian group or translator).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘ̈ܙܐ","severity":"info","text":"The discussion of zuzim, qerṭa, and prutim reflects Syriac exegetical interest in biblical weights and measures, with Bar Salibi recording variant traditions (twenty zuzim per shekel, or ten qerṭa making two zuzim).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܘܼܨܐ","severity":"info","text":"The būṣā (ܒܘܼܨܐ) is described as 'fine' and not made by human hands, likely referring to a type of fine linen or fabric, possibly alluding to the priestly vestments or temple veil.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܗܪܘܢ","severity":"info","text":"The reference to Aaron kindling lamps (ܐܗܪܘܢ ܫܪܓܝܐ) evokes the menorah in the Tabernacle (Exodus 27:20-21) and the daily temple ritual, though Bar Salibi applies it to the lampstand of the 'house of the sun'.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܢܝܐ","severity":"caution","text":"The passage distinguishes qanya (ܩܢܝܐ) as a valuable spice wood from qanqa (ܩܢܐ) as a hidden object, but the text is ambiguous whether these are distinct terms or scribal variants; the reading follows the Syriac as given.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between qanqa (ܩܢܐ) and qanya (ܩܢܝܐ) is unclear; they may be distinct items or orthographic variants.","The identity of the Dṛṣyāyē is uncertain; possibly a Syriac Christian community or a translator's gloss.","The 'man of salvation' (ܓܒܪ ܦܘܼܪܩܢܐ) is not identified; could refer to a biblical figure or a later interpreter."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":71,"ref":"p71","source":"ܐ݀ܡܪ ܕܝܢ ܥܠ ܕܘܿܠܐ: ܒܗ݀ܝ ܕܡܼܢ ܬܘܠܥܐ ܗܿܘܐ: ܐܚܪ̈ܐ ܐ݀ܡܪܝܼܢ ܕܡܼܢ ܟܬܢܐ ܪܝܫܝܐ ܗܿܘܐ ܗܘܿ ܕܡܼܢ ܦܪܣ ܡܿܝܬܝܼܢ ܕܢ݀ܦܩ ܡܼܢ ܓܘ ܩܢܝ̈ܐ: ܗܘܿ ܕܡ̈ܢܐ ܡ̈ܢܐ ܐܝܼܬܘܗܝ ܘܠܣܥܪܐ ܕܡܿܐ: ܣܒ ܠܟ ܢܛܦܬܐ ܗ̄ ܠܘ ܗܕܐ ܕܝܪܢܝܬܐ ܕܡܫܝܓܝܼܢܢ ܒܗܿ ܪܝܫܐ ܩܿܪܐ: ܐܠܐ ܠܕܘܥܬܐ ܕܚܕ ܡܼܢ ܐܝܼܠ̈ܢܐ ܥܠ ܕܕܥܬ ܘܢܛܦ܆ ܡܬܼܩܪܝܐ ܕܘܼܥܬܗ ܢܛܦܬܐ܇ ܘܕܡܝܐ ܐܝܟ ܣܢܕܪܘܣ ܗܘ܆ ܐܘܿ ܡܕܡ ܕܐܟܘܬܗ ܘܛܦܪ̈ܐ ܩܿܪܐ ܠܗܿܠܝܢ ܛܦܪ̈ܐ ܕܚܠ̈ܝܙܘܢܐ ܕܝܡܐ ܗ̄ ܐܓܒܪܗ܆ ܚܠܒܢܝܬܐ ܠܫܪܗܘܕ܀ ܦܝ̈ܠܐ ܕܕܟܝܢ ܠܩܘܼܕܫܐ ܗ̄ ܦܝܼܠܐ܆ ܠܡܥܪܒܐ ܩܿܪܐ: ܘܡܐ ܕܐܬܥܪܒ ܘܐܬܚܠܛܘ ܗܿܠܝܢ ܨܒܘ̈ܬܐ ܕܚܿܫܚܝܼܢ ܠܒܘܼܣܡܐ ܗܿܝܕܝܢ ܗܿܘܐ ܠܥܛܪܐ ܒܿܬܪ ܕܐܬܼܕܩܩܘ: ܘܚܙܝܼ ܕܩܪܝ݀ܬ ܒܫܡܝ ܠܒܨܠܝܐܝܠ ܒܪ ܐܘܪܝ ܐܝܟ ܕܝܬܝܼܪ ܬܪܥܝܘܗܝ ܕܡܿܢܘܼ܆ ܘܟ݀ܠ ܕܥܒܕ ܠܡܠܦܘܼ ܐܘܡܢܘܼܬܐ ܗ̄ ܕܠܘ ܒܠܚܘܕ ܝܿܕܥ ܠܡܥܼܒܕ ܟ݀ܠܡܕܡ: ܐܠܐ ܐܦ ܠܐܚܪ̈ܢܐ ܡܿܠܦ ܠܡܥܼܒܕ܀ ܡܫܟܢܙܒܢܐ ܘܩܒܘܬܐ ܕܣܗܕܘܬܐ ܗ̄ ܩܿܪܐ ܠܗ ܕܣܗܕܘܬܐ. ܡܛ݀ܠ ܕܐܝܼܬ ܒܗܿ ܬܪܬܝܢ ܠܘܼܚ̈ܐ ܕܣܗܕܘܼܬܐ܀ ܛܪ ܫܒܬܐ ܡܛ݀ܠ ܕܕܩܘܼܕܫܐ ܗܝ ܗ̄ ܡܛ݀ܠ ܕܒܗܿ ܐܬܬܢܝܼܚ ܐܠܗ ܡܼܢ ܥ݀ܒ̈ܕܐ: ܘܕܢܚܣܘܿܟ ܐܢܘܿܢ ܡܼܢ ܥܡܠܐ ܘܚܠܦ ܗ݀ܝ ܕܠܐ ܡܨܝܢ ܗܼܘܘ ܠܡܠܼܬܐ ܕܡܪܚܡܢܘܼܬܐ ܒܡܠܼܬܐ ܘܒܥܒܿܕܐ: ܐܠܦܼ ܐܢܘܿܢ܇ ܒܗ݀ܝ ܕܢܬܬܢܝܼܚ ܬܘܪܐ ܘܚܡܪܐ ܘܩܢܝܿܢܐ܇ ܘܫܡܼܥ ܝܫܘܿܥ ܩܠܗ ܗ̄ ܒܗܕܐ ܚܘܝܼ ܕܠܘ ܠܘܬ ܥܡܐ ܐܝܬ̄ܘ ܗܼܘܐ ܐܦܠܐ ܥܡ ܡܘܫܐ: ܐܠܐ ܒܫܦ̈ܘܝܼܠܝ ܛܘܼܪܐ: ܘܐܢܫܝܼ̈ܢ ܐ݀ܡܪܝܼܢ ܕܡܼܢ ܩܡܚܐ ܘܡ̈ܝܐ ܡܬܼܬܪܣܐ ܗܼܘܐ ܬܡܢ܇ ܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ܀","english":"He says also concerning the dove: in this the worm was, others say that it was a chief beetle, that which spreads its wings when it goes out from the reeds; that which is like water and the hair of water. Take for yourself the ṭuppāṯā, but this is not the interpretation of the Messiah which he calls the head, but the knowledge of one of the trees concerning knowledge and the ṭuppāṯā, his knowledge is called ṭuppāṯā, and it is like sandarūs, or something similar, and he calls these ṭuppārē the ṭuppārē of the sea's halīzūṯā, that is, Agbarah, the ḥalbānītā for its interpretation. The elephants of the pure for the sanctuary, that is, the elephant, he calls for the west. And when these substances which are suitable for incense were mixed and combined, then it became a crown after they were ground. And he saw that it was called by name to Beṣalʾel bar ʾŪrī, as if more than his companions of Moses, and all that he did to teach the crafts, that is, not only did he know how to do everything, but he also taught others to do. The tabernacle and the ark of the testimony, that is, he calls it of the testimony, because in it are the two tablets of the testimony. Keep the Sabbath because it is holy, that is, because in it God rested from the works, and he commanded them from labor, and because they were not able to fulfill the word of mercy in word and deed, he taught them, in that the ox and the ass and the reeds rested, and Joshua heard his voice, that is, in this he showed that he was not with the people nor with Moses, but on the slopes of the mountain. And others say that from flour and water it was mixed there, forty days.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ṭuppāṯā","severity":"info","text":"The term ṭuppāṯā (ܛܦܬܐ) is obscure; Bar Salibi glosses it as a substance like sandarūs (sandarac) and associates it with the sea's halīzūṯā and Agbarah. The meaning may be a resin or aromatic ingredient.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Beṣalʾel bar ʾŪrī","severity":"info","text":"Beṣalʾel (בְּצַלְאֵל) is the biblical artisan of the Tabernacle (Exod 31:2). Bar Salibi highlights his role as teacher of crafts, not merely a craftsman.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sabbath rest","severity":"info","text":"The reference to God resting on the Sabbath and commanding rest from labor echoes Exod 20:8–11 and the Sabbath commandment. Bar Salibi connects this to the cessation of work by the ox, ass, and reeds.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joshua hearing the voice","severity":"info","text":"The mention of Joshua hearing a voice on the mountain slopes alludes to Josh 10:12–14 or a tradition of divine revelation to Joshua, distinct from Moses and the people.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mixture of flour and water for forty days","severity":"caution","text":"The final sentence about a mixture of flour and water for forty days is obscure; it may refer to a ritual or symbolic preparation, but the text is corrupt or the sense is unclear.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'worm' and 'chief beetle' is uncertain; they may be symbolic or refer to specific insects in Syriac lore.","The term ṭuppāṯā and its connection to sandarūs and Agbarah is ambiguous; the exact substance is not identified.","The final clause about flour and water for forty days is syntactically unclear and may be a later gloss or corruption."],"confidence":"medium","notes":[]},{"i":72,"ref":"p72","source":"ܝܗܼܒ ܠܗ ܬܪܬܝܢ ܠܘܼܚ̈ܐ ܕܟܐܦܐ ܗ̄ ܒܝܕ ܟܐܦܐ܇ ܥܠ ܫܪܪܗ ܕܐܠܗܐ ܪܡܿܙ ܕܟܿܠܗܝܢ ܗܿܠܝܢ ܕܦܩܼܕ ܠܐ ܥܒܼܕ ܡܢܗܝܢ: ܬܘܼܒ ܐܝܟ ܕܠܬܚܘܝܼܬܐ ܕܠܒܐ ܩܫܝܐ ܘܟܐܦܐ ܕܫܡܝܼܪܐ ܕܝܘ̈ܕܝܐ ܕܒܿܬܪ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܕܚܠܼܬܐ ܕܒܛܘܼܪ ܣܝܼܢܝ: ܠܐ ܐܬܬܟܼܣܘ ܡܼܢ ܒܝܼܫܘܼܬܗܘܢܿ ܘܠܐ ܐܣܬܼܟܠܘ ܬܘܼܒ ܠܐܪܙܐ ܕܗܘܿ ܕܡܼܢ ܓܘ ܢܡܘܿܣܐ ܚܼܕܬܐ ܡܬܼܒܕܩ ܗܼܘܐ ܬܘܼܒ ܕܢܛܝܼܪ ܗܼܘ ܐܪܙܐ ܢܡܘܿܣܐ ܚܼܕܬܐ ܠܡܼܬܪܫܡܘܼ ܥܠ ܠܘܼܚ̈ܐ ܕܠܒܐ ܕܝܼܣܪܐܝܠ ܕܪܘܼܚ ܐܝܟ ܒܪܬ ܩܠܐ ܕܐܫܥܝܐ ܘܐܪܡܝܐ ܘܐܬܠܝܘܗܝ ܠܢܡܘܿܣܝ ܒܡܕ̈ܥܝܗܘܿܢ: ܒܬܪܬܝܢ ܠܘܼܚ̈ܝܼܢ ܟܬܝܼܒܝܼܢ ܗܼܘܘ ܥܣܪܐ ܦܬܓ̈ܡܐ܇ ܐܟܡܿܢ ܕܠܢܦܫܐ ܘܦܓܪܐ ܚܿܫܚܝܼܢ ܗܼܘܘ ܟܬܝܼܒ̈ܬܐ ܕܡܼܢ ܬܪ̈ܝܗܘܿܢ ܣܛܪ̈ܐ: ܐܪܙ ܗ݀ܝ ܕܠܬܪ̈ܬܝܗܝܢ ܡܢܘ̈ܬܗ ܕܒܪܢܫܐ ܚܿܫܚܐ ܡܠܦܢܘܼܬܐ ܕܥܠܝܗܘܿܢ: ܗ݀ܝ ܕܟܬܝܼܒ̈ܢ ܒܨܒܥܗ ܕܐܠܗܐ ܗ̄ ܒܡܥܒܕܢܘܼܬܐ ܕܝܼܠܗ: ܐܝܟ ܕܚܼܙܘ ܫܡ̈ܝ̈ܟ ܥܒܕܐ ܕܨܒܥ̈ܬܟ܀ ܒܬܪܝܢܘܼܬܐ ܕܝܢ ܕܠܘܼܚ̈ܐ ܕܟܬܝܼܒ̈ܢ ܒܗܘܿܢ ܦܘܼܩ̈ܕܢܐ ܘܠܘ ܒܚܕ ܣܛܪܐ: ܐܠܐ ܗܼܢܘܿܢ ܟܕ ܗܼܢܘܿܢ ܒܣܛܪܐ ܐܚܪܢܐ: ܡܿܘܕܥ ܒܗܕܐ ܕܠܘ ܒܠܚܘܕ ܗ݀ܝ ܕܡܬܼܚܙܝܐ ܕܢܬܢܛܪܘܢܼ ܒܗܘܿܢ ܦܘܼܩ̈ܕܢܐ܇ ܐܠܐ ܘܒܟܣܝܐ ܬܘܼܒ ܗ̄ ܕܦܓܪܢܐܝܬ ܢܬܢܛܪܘܢܼ ܘܟܕ ܡܬܼܝܕܥܐ ܬܘܼܒ ܗ̄ ܡܼܢ ܠܓܘ ܒܥܘܼܡܩܐ ܕܢܦܫܐ܀ ܬܘܼܒ ܗ݀ܝ ܕܒܓܠܝܐ ܕܢܣܬܥܪܘܢ ܓܠܝܐܝܬ ܘܟܣܝܐܝܬ܀ ܬܘܼܒ ܟܕ ܡܫܟܚܐ ܕܓܠܝܐܝܬ ܡܼܢ ܕܚܠܼܬܐ ܢܬܢܛܪܘܢܼ: ܘܟܣܝܐܝܬ ܠܐ ܢܬܢܛܪܘܢܼ܇ ܗܿܟܢܐ ܐܟܡܐ ܕܦܓܪܢܐܝܬ ܢܬܢܛܪܘܢ܆ ܗܿܟܘܬ ܕܝܢ ܘܡܼܢ ܠܓܘ ܡܬܼܝܕܥܢܐܝܬ ܒܡܚܫܒܬܐ ܗ݀ܝ ܕܠܐ ܡܼܬܦܠܓܐ ܥܠ ܗ݀ ܕܟܐ̈ܢܐ ܙܕܩ ܕܢܬܛܪܘܢ܀","english":"He gave him two tablets of stone; by means of stone he hinted at the truth of God, that all those things which he commanded were not done by them. Again, as for the hardness of heart and the stone of the shamir of the Jews, after all those things of the mountain of Sinai, they were not ashamed of their wickedness, nor did they again understand the mystery of that which was to be inscribed anew within the law, that the mystery of the new law was to be inscribed upon the tablets of the heart of Israel, like the echo of Isaiah and Jeremiah, and they placed my law in their minds. On the two tablets were written ten words, as were suitable for the soul and the body, the writings being on both sides. The mystery of this is that for both aspects of the beginning, the teaching concerning them is suitable. This is that which is written by the finger of God in his own works, as your servants have seen the work of your fingers. By the duality of the tablets, the commandments are written on both sides, not on one side; but they were on the other side. He indicates by this that not only are the commandments fulfilled in that which is visible, but also in the hidden, that is, corporeally they are fulfilled, and when it is also known what is within the depth of the soul. Again, that which is fulfilled openly is both openly and hiddenly. Again, when it is possible that openly, with fear, they are fulfilled, and hiddenly they are not fulfilled, thus as they are fulfilled corporeally, so also inwardly they are known intellectually in the thought which is not divided, that which the priests ought to fulfill.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܡܝܼܪܐ","severity":"info","text":"The term shamir (ܫܡܝܼܪܐ) refers to a legendary stone or substance in Jewish tradition, said to have been used to cut stone for the Temple; Bar Salibi invokes it as a figure of hardness of heart.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah and Jeremiah","severity":"info","text":"The reference to 'the echo of Isaiah and Jeremiah' alludes to prophetic calls for inward renewal, e.g., Isa 1:16–17 and Jer 31:33, where the law is written on the heart.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"two tablets of stone","severity":"info","text":"The two tablets of the Decalogue are interpreted as corresponding to soul and body, a common patristic and Syriac exegetical trope; Bar Salibi extends this to the duality of visible and hidden fulfillment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"duality of the tablets","severity":"info","text":"The passage develops a chiastic structure: the tablets' two sides mirror the dual aspects of law (corporeal/spiritual, open/hidden), culminating in the requirement for priests to fulfill both.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"priests","severity":"info","text":"The final clause assigns the dual fulfillment of commandments to priests, reflecting Bar Salibi's concern with clerical responsibility in the Syriac tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the worm' and 'chief beetle' in the previous passage is unclear; Bar Salibi may be referencing lost zoological lore.","The phrase 'the mystery of the new law' could refer to Christian typology or a renewed Mosaic covenant; the text does not specify."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"ܟܕ ܐܘܚܪ ܡܘܫܐ ܒܛܘܼܪܐ ܛܥܘ ܡܼܢ ܐܟܿܠܩܪܨܐ ܥܡܐ: ܘܫܐܠܘ ܠܗܘܢܿ ܐ̈ܠܗܐ: ܡܛ݀ܠ ܕܡܥܝܕܝܼܢ ܗܼܘܘ ܒܚܙܬܐ ܕܐ̈ܠܗܐ ܕܡܨܪ̈ܝܐ ܘܫܡܼܥܘ ܗܼܘܘ ܬܘܼܒ ܕܐܝܬ ܠܥܡ̈ܡܐ ܐ̈ܠܗܐ܇ ܠܐܠܗܐ ܕܝܢ ܕܟܿܣܐܼ ܡܼܢܟ݀ܠ ܘܩܪܝܼܒ ܠܟܿܠ܆ ܡܼܢ ܥܠܬ ܥܒܝܘܼܬܐ ܕܠܒܗܘܢܿ ܠܐ ܨܒܼܘ ܠܡܕܥ: ܐܬܼܥܕܠܘ ܕܝܢ ܥܠ ܕܚܼܙܘ ܬܕܡܪ̈ܬܐ ܘܚܝ̈ܠܐ ܘܠܐ ܗܝܡܢܼܘ܇ ܫܐܼܠ ܡܢܗܘܢܿ ܐܗܪܘܢ ܩܕܫ̈ܐ ܕܕܗܒܐ ܗ̄ ܕܟܒܪ ܟܕ ܚܿܝܣܝܼܢ ܥܠ ܕܗܒܐ ܕܫܩܼܠܘ ܡܼܢ ܡܨܪܝܢ ܢܦܘܼܫܘܢܼ ܡܼܢ ܗܢܐ ܣܘܼܥܪܢܐ: ܐܣܒܼܪ ܓܝܪ ܕܚܡܼܬܐ ܕܩܕܫ̈ܐ ܙܿܟܝܐ ܠܚܘܼܒܐ ܕܐܠܗܐ: ܘܟܕ ܪܛܢܝܼܢ ܥܠ ܐܗܪܘܿܢ ܕܢܥܒܼܕ ܠܗܘܢܿ ܚܓܐ: ܩܛܠܘܼܗܝ ܠܚܘܪ ܥܠ ܕܟܼܐܐ ܒܗܘܢܿ ܕܠܐ ܢܫܬܚܢܘܢܼ ܒܿܬܪ ܦܬܟܪ̈ܐ: ܘܡܼܢ ܗܕܐ ܕܚܼܠܬܐ ܕܚܼܠ ܐܗܪܘܢ ܘܠܐ ܥܕܝܼܠ: ܡܛܠ ܕܠܐ ܥܕܝܼܠ ܠܗ ܐܠܗܐ ܐܦܠܐ ܡܘܫܐ: ܘܩܥܼܐ ܕܚܓܐ ܗܿܘ ܕܡܪܝܐ ܡܚܪ ܗ̄ ܚܼܕܬܐ܀ ܗܢܘ ܐܠܗܟ ܕܐܣܩܼܟ ܐܝܟ ܥܡܐ ܐܡܼܪܗ ܘܠܘ ܐܗܪܘܢ܀ ܬܘܼܒ ܗ̄ ܐܠܗܝܟ ܡܬܼܚܙܐ: ܘܠܘ ܐܝܟ ܗܿܘ ܕܡܘܫܐ ܕܠܐ ܡܬܚܼܙܐ܀ ܘܦܼܩܘ ܥܡܐ ܩܕܫ̈ܐ ܗ̄ ܐܝܟܢ ܥܓܠܐ ܥܒܼܕ: ܘܠܘ ܕܡܘܼܬܐ ܐ̱ܚܪܬܐ ܘܐܡܿܪܝܼܢܢ ܕܠܗܿܘ ܡܕܡ ܪܓܝܼܢ ܗܼܘܘ ܕܢܣܓܕܘܢܼ ܒܠܒܗܘܢܿ: ܗܘܼ ܫܒܼܩ ܐܠܗ ܕܢܐܬܐ ܒܨܘܪܬܐ ܘܨܠܡܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܗܼܢܘܿܢ ܫܐܼܠܘ ܠܗܕܐ ܕܡܘܼܬܐ: ܐܟܡܐ ܕܚܙܼܘ ܒܡܨܪܝܢ܆ ܘܐܝܬܝܼܘ ܠܐܗܪܘܢ ܗ̄ ܨܪܗ ܠܕܗܒܐ ܒܐܡܘܡܐ: ܐܝܟ ܐܘܡܢܘܼܬܐ ܕܕܗܒܐ܇ ܘܥܒܼܕܘ ܥܓܠܐ ܕܢܣܟܬܐ: ܐܘܡ̈ܢܐ ܥܒܼܕܘ ܗܕܐ܇ ܘܠܘ ܗܘܼ: ܡܼܢ ܕܚܠܬܐ ܐܬܪܡܝܼ ܠܗܕܐ: ܘܠܘ ܡܼܢ ܨܒܝܿܢܗ܀","english":"When Moses delayed on the mountain, the people went astray with the slanderers, and they asked for gods, because they were accustomed to the sight of the gods of Egypt, and they had also heard that other nations had gods. But the God who is hidden from all and near to all, because of the hardness of their hearts they did not wish to know. They were troubled, however, because they had seen wonders and mighty deeds, yet they did not believe. Aaron asked them for the holy earrings of gold, which they had, when they were sparing with the gold they had taken from Egypt, and they gave them for this work. For he thought that the wrath of the holy ones would overcome the love of God. And when he commanded Aaron to make them a calf, they killed Hur because he rebuked them for not turning back after the idols. And because of this fear, Aaron feared and did not act, because God did not act for him, nor Moses. And he cried out that this calf which the Lord had made was a new thing. \"This is your god who brought you up like a people,\" he said, and not Aaron. Again, \"Your god is seen, and not like that of Moses, who is not seen.\" And the people commanded the holy earrings, \"like a calf he made, and not another form,\" and they said that they were accustomed to that thing to which they worshipped in their hearts; that God abandoned coming in form and image. Others said that they asked for this form, as they saw in Egypt, and they brought to Aaron the gold for smelting in a furnace, like the work of gold, and they made a calf of bronze; the craftsmen did this, and not he. Because of fear, this was imposed on him, and not by his will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܟܿܠܩܪܨܐ","severity":"info","text":"The Syriac term ܐܟܿܠܩܪܨܐ (ʾāḵel qarṣā) literally means 'accuser' or 'slanderer', often used in Syriac tradition for those who incite rebellion or false worship, here referring to the instigators of the golden calf episode.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 32:1-6","severity":"info","text":"The passage closely follows Exodus 32:1-6, where the people demand gods, Aaron collects gold earrings, and the golden calf is made. Bar Salibi expands the narrative with psychological and theological commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Hur","severity":"info","text":"The killing of Hur (Exodus 24:14; also in Jewish and Christian tradition) is mentioned as a consequence of his rebuke. Bar Salibi uses this to illustrate the people's obstinacy and Aaron's fear, a common exegetical motif.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from the people's request for gods, to Aaron's collection of gold, the killing of Hur, Aaron's fear, and the making of the calf. Bar Salibi inserts direct speech ('This is your god...') to dramatize the event.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Aaron's fear","severity":"info","text":"Bar Salibi's emphasis on Aaron's fear and his claim that the calf was 'a new thing' made by the Lord reflects later Syriac attempts to exonerate Aaron, aligning with traditions that see him as coerced rather than complicit.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܟܼܐܐ","severity":"caution","text":"The Syriac ܕܟܼܐܐ (dakkā) is ambiguous: it could mean 'pure' or 'rebuked'. The English draft takes it as 'rebuked', but the sense 'pure' might refer to Hur's innocence. The context supports the former, but the reading is not certain.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܕܟܼܐܐ (dakkā) could be read as 'pure' or 'rebuked'; the context of Hur's death favors 'rebuked'.","The phrase 'like a calf he made' (ܐܝܟܢ ܥܓܠܐ ܥܒܼܕ) is ambiguous: it may mean the people commanded the earrings to be made into a calf, or that Aaron made the calf in the form of a calf."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"ܒܢܼܐ ܐܪܗܘܿܢ ܡܕܒܚܐ ܠܩܘܼܒܠܗ܇ ܘܩܥܼܐ ܘܐܡܼܪ ܥܐܕܐ ܠܡܪܝܐ ܡܚܪ ܗ̄ ܐܝܟ ܢܐܡܪ܇ ܕܐܢܬܘܿܢ ܠܐܠ̈ܗܐ ܒܿܥܝܢ ܐܢܬܘܿܢ ܕܬܦܠܚܘܢܼ܇ ܐܢܿܐ ܕܝܢ ܚܕ ܐܠܗ ܝܿܕܥ ܐܢܼܐ ܕܠܘ ܒܥܓܠܐ ܡܬܬܨܝܼܪ ܡܛܠܗܕܐ ܒܿܢܐ ܐܢܼܐ ܡܕܒܚܐ ܠܩܘܼܒܠܗ ܥܓܠܐ܆ ܘܩܘܼܪܒܢܐ ܠܡܪܝܐ ܡܿܩܪܒ ܐܢܼܐ܆ ܠܦܘܼܪܩܢܐ܀ ܫܒܘܿܩܝܢܝ ܘܢܬܩܦ ܪܘܓܙܝ ܒܗܘܿܢ ܗ̄ ܒܝܕ ܗܕܐ ܐܝܼܕܐ ܝܗܼܒ ܠܗ ܠܨܠܘܿܬܐ ܘܠܒܥܘܼܬܐ ܕܥܝܠܗܘܿܢ ܗ̄ ܬܘܼܒ ܫܒܘܿܩܝܢܝ ܗ̄ ܝܿܕܥ ܗܼܘܐ ܐܠܗܐ ܕܥܬܝܼܕ ܡܘܿܫܐ ܕܢܠܘܼܛ ܠܥܡܐ܇ ܘܢܫܐܠ ܡܼܢ ܐܠܗ ܕܢܐܒܕܘܢܼ܀ ܘܥܠܗ݀ܝ ܩܕܡ ܠܡܘܫܐ ܘܒܥܼܐ ܕܢܥܼܛܐ ܠܥܡܐ: ܐܝܟܢ ܕܢܪ̈ܝܚ ܠܚܡܼܬܐ ܥܕܡܐ ܕܢܚܘܿܬ ܠܘܬ ܥܡܐ: ܘܗܼܘ ܟܕ ܚܼܙܐ ܠܐܠܗܐ ܕܪܓܝܼܙ: ܫܐܼܠ ܠܥܡܐ ܦܘܼܪܩܢܐ: ܘܝܼܕܝܼܥܐ ܗܕܐ ܕܐܬܼܚܝܬ݀ ܚܡܬܗ ܕܡܘܫܐ ܡܼܢ ܗ݀ܝ ܕܬܒܼܪ ܠܠܘܼܚ̈ܐ ܘܠܕܐ ܡܨܼܐ ܬܘܼܒ ܡܘܫܐ ܠܡܐܼܫܠ ܐܒܕܢܐ ܠܥܡܐ ܫܒܼܩܗ ܒܛܘܪܪܐ ܕܢܦܝܼܣ ܥܠܗܘܢܿ܇ ܥܡܐ ܕܠܐ ܢܗܼܘܐ ܕܠܩܘܼܒܠܐ ܠܡܠܼܬܗ: ܐܦܠܐ ܥܕܝܼܠ ܡܘܫܐ ܒܬܘܼܒܪܐ ܕܠ̈ܘܼܚܐ܇ ܥܠ ܕܡܛ݀ܠ ܐܠܗܐ ܛܢ ܘܐܬܼܚܡܬ܆ ܟܕ ܫܡܼܥ ܠܩܠܐ ܕܚܛܝܼܬܐ ܒܓܘ ܡܫܪܝܼܬܐ܀ ܬܘܼܒ ܠܐ ܫܿܘܐ ܗܼܘܐ ܥܡܐ ܕܢܚܼܙܐ ܠܠܘܼܚ̈ܐ ܕܟܬܝܼ̈ܒܢ ܠܐܠܗܐ܀ ܬܒܼܪ ܐܢܝܢ ܬܘܼܒ ܕܠܐ ܫܿܘܝܢ ܗܼܘܘ ܕܢܚܙܘܿܢ ܟܬܝܼܒ̈ܬܗ ܕܐܠܗܐ: ܐܝܠܝܢ ܕܐܦ ܡܼܢ ܩܠܗ ܥܪܩܘ ܘܐܫܬܼܐܠܘ ܩܕܡ ܗܿܟܢ܇ ܡܩܼܪܛ ܩܪ̈ܝܼܛܢ ܗܼܘ̈ܝ ܠܘܼܚ̈ܐ ܒܟܬܝܼܒ̈ܬܐ܀ ܢܣܒܼܗ ܡܘܫܐ ܠܥܓܠܐ ܘܐܘܩܕ ܠܢܘܼܪܐ ܘܫܦܗ ܒܫܘܦܝܢܐ ܥܕܡܐ ܕܐܬܼܕܩܩ ܘܒܙܩܗܿ ܠܕܩܬܗ ܥܠ ܡܝ̈ܐ ܕܪܗܿ ܘܐܡܝܗܿ ܠܕܩܬܗ ܒܬܦܘܢܐ ܙܥܘܪܐ ܕܪܕܐ ܗܼܘ ܡܼܢ ܛܘܼܪܐ ܘܥܿܒܪ ܗܼܘܐ ܒܟ݀ܠܗܿ ܡܫܪܝܼܬܐ ܘܟ݀ܠ ܕܨܿܒܐ ܗܼܘܐ ܒܣܓܕܬܐ ܕܥܓܠܐ܀","english":"He built an altar before it, and cried out and said, \"A festival for the Lord tomorrow!\" as it is said: \"You seek gods, you who would serve; but know that there is one God, who is not quickly fashioned.\" Therefore he built an altar before it quickly, and offered a sacrifice to the Lord for salvation. \"Leave me,\" and his anger was kindled against them. By this hand he gave them prayer and supplication of their error. Again, \"Leave me,\" he knew that God was about to curse the people through Moses, and he asked, \"What god is this that will destroy them?\" And he went up to Moses before them and asked that he give counsel to the people, as one who is slow to anger until he came down to the people. And he, when he saw the angry God, asked the people for salvation. And it is known that the anger of Moses was abated by that which broke the tablets, and Moses could no longer ask destruction for the people; he left them on the mountain, for he was reconciled to them, the people not being opposed to his word. Nor was Moses justified in the breaking of the tablets, because God was angry and became wrathful when he heard the voice of sin within the camp. Again, the people were not worthy to see the tablets written by God. He broke them, moreover, because they were not worthy to see the writings of God, those who, even at the sound of his voice, fled and were troubled before him thus; they were like those who tear up tablets with writings. Moses took the calf and burned it with fire and ground it to powder until it was pulverized, and he cast its dust upon the water of the river and gave its dust to drink to a small flock that was grazing with the mountain and was passing through the entire camp, and to all who wished in the worship of the calf.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܐܕܐ ܠܡܪܝܐ ܡܚܪ","severity":"info","text":"The phrase 'a festival for the Lord tomorrow' echoes the golden calf narrative in Exodus 32:5, where Aaron proclaims a feast. Bar Salibi interprets this as a parody of true worship.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܩܢܐ","severity":"info","text":"The term 'salvation' (ܦܘܼܪܩܢܐ) is used here in a double sense: the people seek deliverance from their error, while Moses offers a sacrifice for their ultimate salvation. It reflects a key soteriological theme in Bar Salibi.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܓܠܐ","severity":"info","text":"The golden calf (ܥܓܠܐ) is a central symbol of idolatry. Bar Salibi's description of its destruction—burning, grinding, and mixing with water—reflects a ritualized polemic against pagan practices, possibly influenced by contemporary Syriac anti-idol traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܒܼܪ ܐܢܝܢ ܬܘܼܒ","severity":"info","text":"The repetition of 'he broke them, moreover' (ܬܒܼܪ ܐܢܝܢ ܬܘܼܒ) marks a structural pivot: Bar Salibi shifts from narrative to theological justification for Moses' breaking of the tablets, emphasizing the people's unworthiness.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܒܘܿܩܝܢܝ","severity":"caution","text":"The phrase 'Leave me' (ܫܒܘܿܩܝܢܝ) is ambiguous: it may be spoken by God to Moses or by Moses to the people. The Syriac syntax allows both readings; the English draft takes it as God's command, but the context of Moses' anger suggests a possible shift in speaker.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The speaker of 'Leave me' (ܫܒܘܿܩܝܢܝ) is unclear: it could be God addressing Moses or Moses addressing the people. The reading adopted follows the English draft, taking it as God's command, but the surrounding anger motif supports an alternative interpretation.","The phrase 'by this hand' (ܒܝܕ ܗܕܐ ܐܝܼܕܐ) is ambiguous: it may refer to Moses' hand in giving prayer, or to God's hand in granting supplication. The translation opts for the former, but the Syriac allows both."],"confidence":"medium","notes":[]},{"i":75,"ref":"p75","source":"ܡܐ ܕܫܿܬܐ ܗܼܘܐ ܡܼܢ ܡܝ̈ܐ ܗܿܢܘܿܢ ܒܪ ܫܥܬܗ ܡܬܼܦܪܣܐ ܗܼܘܐ: ܗܕܐ ܣܥܼܪ ܡܘܫܐ ܐܝܟܢܐ ܕܢܒܚܘܿܪ ܐܢܘܿܢ: ܙܟܝ̈ܐ ܢܬܘܙܒܘܢܼ܇ ܘܢܪܡܐ ܬܘܬܐ ܒܡܣܟ̈ܠܢܐ: ܐܝܟܢܐ ܕܢܬܘܼܒܘܢܼ: ܘܟܕ ܠܐ ܬܒܼܘ܇ ܐܬܡܚܝܼܘ ܒܟܐܒܐ ܘܡܝܼܬܘ ܐܝܠܝܢ ܓܝܪ ܕܐܫܬܝܼܘ ܡܼܢ ܡ̈ܝܐ ܕܐܝܬ ܒܗܘܿܢ ܙܩܬܐ: ܟܠܗܘܢܿ ܕܗܘܼܘ ܥܠܼܬܐ ܕܥܓܠܐ ܐܬܘ̈ܬܐ ܕܢܦܝܼܚܘܼܬܐ ܡܬܼܚܙܝܢ ܗܼܘܘ ܒܗܘܢܿ ܒܗܕ̈ܡܐ ܕܝܼܠܗܘܢܿ܀","english":"When he drank from the water, that calf was immediately dissolved. This Moses did, as it is said: \"He slaughtered the calf, scattered its ashes, and cast dust into the springs,\" as it is written. And when they did not repent, they were struck with pain and died, for those who drank from the water in which there was poison—all of them who had been the cause of the calf—signs of putrefaction were seen in their own limbs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܐ ܕܫܿܬܐ ܗܼܘܐ ܡܼܢ ܡܝ̈ܐ","severity":"info","text":"The phrase 'when he drank from the water' refers to the golden calf narrative, where the calf is dissolved by water, a detail not in the biblical text but elaborated in later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟܢܐ ܕܢܒܚܘܿܪ ܐܢܘܿܢ","severity":"info","text":"The phrase 'as it is said: He slaughtered the calf' echoes Exodus 32:20, where Moses destroys the golden calf, but the specific actions (scattering ashes, casting dust) are extra-biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܩܬܐ","severity":"info","text":"The term 'poison' (ܙܩܬܐ) in the water that kills the Israelites is a haggadic expansion, not found in Exodus, likely drawn from Jewish or Christian legendary traditions about the aftermath of the golden calf.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܬܘ̈ܬܐ ܕܢܦܝܼܚܘܼܬܐ","severity":"info","text":"The phrase 'signs of putrefaction' (ܐܬܘ̈ܬܐ ܕܢܦܝܼܚܘܼܬܐ) describes bodily decay as divine punishment, a motif common in Syriac moralizing exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܠܗܘܢܿ ܕܗܘܼܘ ܥܠܼܬܐ ܕܥܓܠܐ","severity":"info","text":"The identification of the victims as 'all of them who had been the cause of the calf' reflects a Syriac interpretive tradition that the guilty Israelites were punished by the very water that dissolved the idol.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt; the reading 'ܡܼܢ ܡܝ̈ܐ' (from the water) is clear, but the antecedent of 'he' (Moses or an Israelite) is ambiguous in the first clause."],"confidence":"medium","notes":[]},{"i":76,"ref":"p76","source":"ܡܛ݀ܠ ܕܫܘܼܚ̈ܢܐ ܕܢܘܼܦ̈ܚܐ ܗܿܘܝܢ ܗܼܘܘ ܒܗܘܿܢ܆ ܥܒܪ ܡܼܢ ܬܪܥ ܠܬܪܥ ܗ̄ ܥܒܼܪܘ ܡܼܢ ܫܘܼܩܐ ܠܫܘܼܩܐ ܘܥܛܦܘ ܘܐܬܼܟܪܟܘ ܠܟ݀ܠܗܿ ܡܫܪܝܬܐ: ܘܩܛܘܿܠܘ ܐܢܫ ܠܐܚܘܼܗܝ ܐܢܫ ܠܩܪܝܼܒܗ: ܡܿܢܘܼ ܡܼܢ ܡܪܝܐ ܢܐܼܬܐ ܠܘܬܝ ܗ̄ ܡܿܢܘܼ ܕܠܐ ܨܿܒܐ ܕܢܬܼܚܫܠ ܥܓܠܐ ܘܠܐ ܫܿܠܡ ܘܠܐ ܣܿܓܕ ܠܗ: ܢܐܼܬܐ ܠܘܬܝ: ܡܼܢ ܫܒܛܐ ܕܠܘܝܼ ܐܬܟܢܼܫܘ ܡܛ݀ܠ ܕܠܘ ܟ݀ܠܗܘܢܿ ܫܠܼܡܘ ܠܬܘܼܩܢܐ ܕܥܓܠܐ܇ ܘܒܗ݀ܝ ܕܡܿܢܘܼ ܡܼܢ ܡܪܝܐ: ܚܘܝܼ ܕܕܠ̈ܝܼܠܐ ܡܢܗܘܢܿ ܠܐ ܨܒܼܘ ܒܥܓܠܐ ܘܫܒ̈ܛܐ ܕܫܪܟܐ ܫܠܼܡܘ ܠܥܓܠܐ ܥܠܗ݀ܝ ܠܐ ܟܢܼܫ ܡܢܗܘܢܿ ܡܘܫܐ: ܘܗܿܢܘܿܢ ܕܐܬܩܼܛܠܘ ܡܼܢ ܠ̈ܘܝܐ ܗܼܘܘ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܐܡܼܪ ܡܘܫܐ ܕܡܠܝܬܘܿܢ ܐܝܼܕ̈ܝܟܘܿܢ ܝܘܡܢܐ܇ ܟܿܠܢܫ ܒܒܪܐ ܕܝܼܠܗ ܘܒܐܚܐ ܕܝܼܠܗ: ܘܐܦܢ ܟ݀ܠܗܘܿܢ ܚܼܛܘ܇ ܐܠܐ ܒܢ̈ܝ ܠܘܝܼ ܐܬܩܼܛܠܘ܇ ܥܠ ܕܠܐ ܙܕܩ ܗܼܘܐ ܠܥܡܐ܇ ܘܡܛ݀ܠ ܕܐܬܓܒܝܼܘ ܠܬܫܡܼܫܬܐ ܕܡܫܟܢܐ: ܘܡܛܿܠ ܕܣܘܓܐܐ ܕܝܼܠܗܘܢܿ ܠܐ ܫܠܼܡܘ ܠܥܡܐ: ܙܕܩ ܗܼܘܐ ܕܢܩܦܘܢܼ ܠܡܝܬܪ̈ܬܐ܇ ܐܠܐ ܥܛܝܼܢܝ ܡܼܢ ܣܦܪܟ ܗ̄ ܣܦܪܐ ܬܢܢ ܠ̈ܚܝܐ ܩܿܪܐ: ܘܐܢ ܠܐ ܠܡ ܥܛܝܼܢܝ ܡܼܢ ܚܝ̈ܐ ܗܿܠܝܢ ܕܒܗܘܿܢ: ܐܝܟ ܕܒܣܦܪܐ ܒܝܼܕܥܬܟ ܐܟܬܒܼܬܢܝ: ܡܿܢ ܕܢܚܼܛܐ ܠܝܼ ܐ݀ܥܛܝܘܗܝ ܡܼܢ ܣܦܪ̈ܝ ܗ̄ ܒܡܕܒܪܐ ܐܬܡܼܠܝܬܜ ܟܕ ܚܙܘ ܒܥܓܠܐ ܡܛ݀ܠ ܕܝܼܡܐ ܕܠܐ ܢܥܠܘܢܼ ܠܢܝܿܚܬܗ: ܘܐܦ ܗܿܢܘܿܢ ܕܡܪܡܪܘܼܗܝ ܗܿܟܘܬ ܐܟܙܢܐ ܕܡܘܫܐ ܘܐܗܪܘܿܢ ܕܠܐ ܥܠܼܘ ܠܐܪܥ ܕܡܘܼܠܟܢܐ܀","english":"Because of the shame of the golden calf which had occurred among them, they went from door to door, from street to street, and turned and went around the entire camp. And each man killed his brother, each man his relative. \"When will the Lord come to me?\" \"When will he who did not wish to worship the calf, and did not submit, and did not bow to it, come to me?\" The tribe of Levi was struck down because not all of them submitted to the worship of the calf. And in this, \"When will the Lord?\" shows that the Levites did not desire the calf, and the tribes of the rest submitted to the calf, but Moses did not strike them down because of that. And those who were killed were Levites. And it is known from what Moses said, \"Fill your hands today,\" that is, with the son of his own and the brother of his own. And even all of them sinned, but the sons of Levi were killed, because it was not right for the people, and because they had been chosen for the service of the Tabernacle, and because the majority of them did not submit to the people. It was right that they should be attached to the inheritances, but \"I have given you your book, the book which calls to life.\" And if not, \"I have given you these lives which are in it,\" as in the book I wrote to you in your knowledge. \"When he sinned against me, I gave him my books in the desert, I was filled\" when they saw the calf, because of the sea they did not enter its expanse. And also that which embittered him thus, the zeal of Moses and Aaron that they did not enter the land of the kingdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܛ݀ܠ ܕܫܘܼܚ̈ܢܐ ܕܢܘܼܦ̈ܚܐ","severity":"info","text":"The phrase 'because of the shame of the golden calf' uses ܫܘܼܚ̈ܢܐ (shame) and ܢܘܼܦ̈ܚܐ (calf), the latter a common Syriac term for the golden calf incident, echoing Exodus 32.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܿܥܘܼ ܡܼܥ ܡܪܝܐ","severity":"info","text":"The repeated cry 'When will the Lord come to me?' is not a direct biblical quotation but a dramatic expansion of the Levites' lament, possibly alluding to Moses' role as intercessor in Exodus 32–33.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܝܬܘܿܥ ܐܝܼܕ̈ܝܟܘܿܥ ܝܘܡܥܐ","severity":"info","text":"The phrase 'Fill your hands today' echoes the priestly ordination formula (Exodus 28:41; 29:9, 24), here applied to the Levites' violent duty, linking their killing to a sacred commission.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܦ ܗܿܥܘܿܥ ܕܡܪܡܪܘܼܗܝ","severity":"info","text":"The final clause 'also that which embittered him thus, the zeal of Moses and Aaron' serves as a concluding moral reflection, tying the narrative to the leaders' exclusion from the promised land.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܟܬܒܼܬܥܝ","severity":"info","text":"The reference to 'the book I wrote to you in your knowledge' suggests Dionysius bar Salibi is addressing a reader or disciple, framing the commentary as a personal instruction within the Syriac exegetical tradition.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܦ ܗܿܥܘܿܥ ܕܡܪܡܪܘܼܗܝ","severity":"caution","text":"The final sentence is syntactically ambiguous: 'the zeal of Moses and Aaron that they did not enter the land of the kingdom' may refer to their exclusion from Canaan or to a spiritual kingdom; the text does not resolve the referent.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the land of the kingdom' in the final clause is unclear—whether it refers to the earthly Promised Land or a heavenly realm.","The phrase 'I was filled' (ܐܬܡܼܠܝܬܜ) is obscure; it may be a textual corruption or a rare idiom for divine satisfaction."],"confidence":"medium","notes":[]},{"i":77,"ref":"p77","source":"ܒܪܡ ܗܿܠܝܢ ܡܼܢ ܣܦܪܐ ܕܚ̈ܝܐ ܠܐ ܐܬܥܛܝܼܘ: ܗܿܢܘܿܢ ܓܝܪ ܕܚܼܛܘ ܒܥܓܼܠܐ ܕܐܬܓܠܼܙܘ ܡܼܢ ܐܪܥ ܕܡܘܼܠܟܢܐ ܡܼܢ ܣܦܪܐ ܕܚܝ̈ܐ ܠܐ ܣܿܠܩ ܐܢܼܐ ܒܝܢܬܟܘܿܢ܇ ܐܠܐ ܡܠܐܟܐ ܗ̄ ܓܿܙܡ ܠܟܘܿܢ ܐܝܟܢܐ ܕܢܒܥܘܿܢ ܡܣܩܬܗ ܘܟܕ ܠܗܕܐ ܡܬܼܝܐܒܝܼܢ: ܢܙܕܗܪܘܢܼ ܡܼܢ ܚܛܝܼܬܐ: ܟܕ ܡܬܼܒܚܪܝܼܢ ܡܢܗ ܥܠ ܕܥܡܗܘܿܢ ܐܝܼܬ̄ܘ: ܬܘܼܒ ܒܿܥܝܢ ܗܼܘܘ ܕܡܪܐ ܢܗܘܼܐ ܥܡܗܘܢܿ܇ ܘܠܘ ܥܒܼܕ ܐܝܟ ܚܕ ܡܼܢ ܡ̈ܠܐܟܐ܇ ܐܝܟ ܥܡܡ̈ܐ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܬܼܒ ܡܘܫܐ ܕܦܠܓܘܼܬܐ ܕܡܪܝܐ ܥܡܗ ܝܥܩܘܿܒ ܚܒܠܐ ܕܝܪܬܘܬܗ܇ ܗܼܢܘܿܢ ܕܝܢ ܠܘ ܡܛ݀ܠ ܕܕܚܠܝܼܢ ܗܼܘܘ ܡܼܢ ܐܠܗܐ ܒܿܥܝܢ ܗܼܘܘ ܠܗ ܥܡܗܘܿܢ ܐܠܐ ܡܛܠ ܕܠܐ ܢܣܘܼܦܘܢܼ ܒܟܦܢܐ ܐܘܿ ܢܙܕܟܘܿܢ ܡܼܢ ܒܥ̈ܠܕܒܒܐ܀ ܐܥܒܪ ܙܝܢܟܘܿܢ ܡܢܟܘܿܢ ܗ̄ ܒܝܘܡܐ ܗܿܘ ܕܠܐ ܫܩܼܠ ܙܝܢܗ ܥܠܘܗܝ: ܕܥ̄ ܐܪܝܼܡܘ ܐܣ̈ܛܠܐ ܕܫܘܼܒܚܐ ܥܒܪܝܐ ܘܠܐ ܫܩܼܠ ܓܝܪ ܨܒܬܗ ܗ̄ ܕܡܪܝܐ ܕܡܼܢ ܕܚܠܼܬܐ ܕܥܡ̈ܡܐ ܐܡܝܼܢܐܝܬ ܙܝܢܐ ܛܥܝܼܢܝܼܢ ܗܼܘܘ: ܘܒܗܿܘ ܝܘܡܐ ܣܡܘܼܗܝ ܠܙܝܢܗܘܿܢ ܡܢܗܘܿܢ ܘܒܒܪܢܫܐ ܘܡܛܝܒܝܼܢ ܠܡܼܥܠ ܠܐܪܥ ܕܟܢܥ̈ܢܝܐ: ܒܙܝܢܐ ܡܬܚܫܚܝܼܢ ܗܼܘܘ܇ ܐܬܪܦܝܼܘ ܕܝܢ ܡܼܢ ܗܕܐ ܐܟܡܿܢ ܕܠܐ ܡܥܕܪ ܙܝܢܐ ܒܝܬ ܥܡܡ̈ܐ: ܡܐ ܕܐܠܗܐ ܠܐ ܡܿܥܕܪ܇ ܐܘܿ ܙܝܢ ܟܒܪ ܥܠ ܡܛܝܒܘܼܬܗܘܿܢ ܕܒܡܐܙܠܬܐ ܐ݀ܡܪ: ܐܟܡܐ ܕܒܗܿܘ ܝܘܡܐ ܦܫܼܘ ܡܼܢ ܛܘܼܝܿܒܗܘܿܢ܀ ܬܘܼܒ ܥܪܝܼܡܘܼܬܐ ܕܙܝܢ̈ܐ ܘܐܣܛܠܐ ܕܫܘܼܒܚܐ ܗܕܐ ܗܿܝ܇ ܡܛܠ ܓܝܪ ܕܩܒܼܥܘ ܠܡܫܟܢܙܒܢ ܠܒܪ ܡܼܢ ܡܫܪܝܼܬܐ: ܗܿܘ ܕܥܠܘܗܝ ܥܡܘܼܕܐ ܕܢܘܼܗܪܐ ܩܿܐܡ ܗܼܘܐ ܘܡܪܐ ܡܢܗ ܡܠܠ ܗܼ،ܐ: ܦܩܼܕ ܠܗܘܿܢ ܕܒܥܕܬܐ ܕܫܼܪܐ ܡܪܝܐ ܥܠ ܡܫܟܢܐ ܕܡܘܫܐ ܐܝܟ ܡܨܥܝܐ ܡܠܠ ܥܡܗ: ܠܘ ܟܕ ܡܙܝܢܝܼܢ ܘܡܨܒܬܝܼܢ ܢܣܓܕܘܢܼ܀","english":"However, the book of the living was not closed. For those who sinned with the calf were cut off from the land of the living, but the book of the living did not ascend into your house. Rather, the angel commanded you as you sought its ascent, and when you answered this, you were warned from sin, while you were chosen from among them over your people who were. Again, they desired that the Lord be with them, and he did not act like one of the angels, like the peoples and the known from that which Moses wrote, that the division of the Lord with him, Jacob, the destruction of his inheritance. That, however, was not because they feared God that they desired him with them, but because they would not perish by the sword or be saved from enemies. \"Pass your weapons from you\" on that day when he did not take up his weapon against him. Know that they raised the standards of Hebrew glory, and he did not take his zeal, for the Lord, with the fear of the peoples, was mightily bearing arms. And on that day they placed their weapons from them and at the head, and they were prepared to enter the land of the Canaanites. They were equipped with weapons, but they desisted from this as long as weapons do not help among the peoples when God does not help, or the weapon of the strong over their preparedness, which in the going forth he says: as on that day they remained with their goodness. Again, the nakedness of the weapons and the standards of glory is this: for they determined to go out from the camp, that concerning which the pillar of light stood and the Lord spoke with him from it. He commanded them that in the church where the Lord descended upon the tabernacle of Moses, as a mediator he spoke with him, not when they were armed and equipped, \"Do not worship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܦܪܐ ܕܚ̈ܝܐ","severity":"info","text":"The phrase 'book of the living' (sprā d-ḥayyē) likely refers to a register of the righteous or elect, a concept found in Syriac tradition (cf. Ps 69:28 Peshitta).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܠܓܘܼܬܐ ܕܡܪܝܐ ܥܡܗ ܝܥܩܘܿܒ","severity":"info","text":"The 'division of the Lord with Jacob' alludes to Gen 32:24–32 (Jacob's wrestling with the angel) or a lost tradition; the phrase echoes the Peshitta of Gen 32:25.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣ̈ܛܠܐ ܕܫܘܼܒܚܐ ܥܒܪܝܐ","severity":"info","text":"'Standards of Hebrew glory' (ʾesṭlē d-šubḥā ʿebrāyē) may refer to military or cultic standards carried by the Israelites, possibly the tribal banners described in Num 2:2–3.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܥܪܝܼܡܘܼܬܐ ܕܙܝܢ̈ܐ","severity":"info","text":"The phrase 'again, the nakedness of the weapons' (tūb ʿrīmūtā d-zaynē) marks a new exegetical point, resuming the theme of disarmament from the previous passage.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܥܕܬܐ ܕܫܼܪܐ ܡܪܝܐ","severity":"caution","text":"The phrase 'in the church where the Lord descended' (b-ʿedtā d-šrā māryā) is ambiguous: it may refer to the tabernacle (miškān) or an actual church building; the Syriac ʿedtā can mean both 'tent' and 'church'.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܐ ܬܣܓܕܘܢ","severity":"info","text":"The final command 'do not worship' (lā tsegdūn) echoes the Decalogue's prohibition of idolatry (Ex 20:3–5) and reinforces the anti-calf polemic of the passage.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angel' who commands is unclear; possibly a reference to the angel of the Lord in Ex 23:20–23.","The phrase 'the book of the living did not ascend into your house' is obscure; it may refer to a liturgical or eschatological register.","The 'pillar of light' (ʿammūdā d-nūhrā) could be the pillar of cloud/fire from Ex 13:21–22 or a later symbol."],"confidence":"medium","notes":[]},{"i":78,"ref":"p78","source":"ܐܠܐ ܒܕܡܼܘܼܬ ܥܒ̈ܕܐ ܒܡܘܼܟܟܐ ܘܫܝܼܛܘܼܬܐ ܢܣܓܕܘܢܼ ܡܐܢܝ̈ ܙܝܢܐ ܘܐܣ̈ܛܠܐ ܥܠ ܪܝܫܢܘܼܬܐ ܘܪܡܘܼܬܐ ܪܡܙܝܼܢ: ܡܠܦ ܬܘܼܒ ܕܬܪܥܝܼܬܐ ܡܟܝܼܟܬܐ ܢܬܩܪܒܘܢܼ ܠܣܓܼܕܬܐ ܕܐܠܗܐ: ܘܠܘ ܒܡܫܩܠܘܼܬܐ: ܢܣܼܒ ܡܫܟܢܗ ܘܢܩܼܫ ܠܒܪ ܡܼܢ ܡܫܪܝܼܬܐ ܘܩܼܪܝܗܝ ܡܫܟܢܙܒܢܐ ܗ̄ ܡܛ݀ܠ ܕܩܠܝܼܠ ܙܒܢܐ ܫܡܼܫ ܬܡܢ: ܘܒܿܬܪܟܢ ܐܬܢܩܼܫ ܒܕܘܼܟܬܗ ܡܫܟܢ ܙܒܢܐ ܕܐܠܗܐ ܐܘܿܟܝܼܬ ܥܕܬܐ: ܡܚܕܐ ܓܝܪ ܕܢܩܼܫ ܡܘܫܐ ܡܫܟܢܗ ܠܒܪ ܡܼܢ ܥܡܐ ܪܫܝܼܥܐ: ܫܼܢܝܬ݀ ܥܢܢܐ ܘܥܡܘܼܕܐ ܡܢܗܘܿܢ ܘܫܼܪܬ݀ ܥܠ ܡܫܟܢܗ ܕܡܘܫܐ ܟܕ ܡܿܠܦ ܕܠܐ ܨ݀ܒܐ ܠܡܼܗܘܐ ܥܡܗܘܢܿ܀ ܩܿܝܡܝܼܢ ܟ݀ܠܗ ܥܡܐ ܘܣܿܓܕܝܢ ܐܢܫ ܗ̄ ܣܿܓܕܝܼܢ ܠܘܼܩܒܠ ܥܡܘܼܕܐ܀ ܡܠܼܠ ܡܪܝܐ ܥܡ ܡܘܫܐ ܐܦܝܼ̈ܢ ܠܘܼܩܒܠ ܐܦܝܼ̈ܢ ܗ̄ ܠܘ ܥܠ ܟܝܿܢܗ ܪܡܙ: ܐܠܐ ܕܡܘܼܬܐ ܕܒܗ ܒܥܡܘܼܕܐ ܡܬܼܚܙܝܐ ܗܼܘܬ݀ ܐܝܟ ܕܐܡܼܪ ܥܠ ܫܒܥܝܼܢ ܕܚܙܼܘ ܠܐܠܗܐ ܘܐܟܠܼܘ܀ ܐܦ̈ܐ ܕܡܪܝܐ ܡܿܕܝܢ:ܥܠ ܕܡܘܼܬܐ ܕܒܥܡܘܼܕܐ ܐ݀ܡܪ܀ ܬܘܼܒ ܠܘ ܒܡܨܥܝܘܼܬܐ ܕܡܠܐܟܐ ܡܠܼܠ ܡܪܝܐ ܥܡ ܡܘܫܐ: ܐܠܐ ܐܬܕܡܝܼ ܠܒܪܢܫܐ ܘܥܒܼܕ ܠܗ ܐܦ̈ܐ ܟܕ ܒܟܝܿܢܗ ܠܝܬ ܠܗ ܗܿܠܝܢ܀ ܬܘܼܒ ܐܡܿܪܝܼܢܢ ܕܒܪܐ ܐܝܼܬܘܗܝ ܕܡܿܡܠܠ ܘܗ݀ܝ ܕܡܘܼܬܐ ܕܥܬܝܼܕ ܗܼܘܐ ܕܢܠܒܫ ܒܒܣܪ: ܘܠܗܿ ܠܒܼܫ ܘܡܠܠ ܥܡ ܡܘܫܐ: ܘܠܗܿ ܚܙܼܘ ܡܘܫܐ ܘܐܠܝܐ ܒܛܘܼܪܐ ܕܬܒܘܪ ܥܡ ܫܠ̈ܝܼܚܐ܀ ܐܢܬ ܐܡܼܪܬ ܠܝܼ ܕܝܕܥܿܬܟ ܒܫܡܐ ܗ̄ ܐ݀ܡܪ: ܕܐܢܿܐ ܐܡܿܪܬ ܕܥܛܝܼܢܝ ܡܼܢ ܣܦܪܟ: ܐܢܬ ܕܝܢ ܐܡܼܪܬ ܠܝܼ ܕܠܡܼܢ ܕܚܼܛܐ ܐ݀ܥܛܐ: ܘܠܟ ܕܝܢ ܒܬܝܐ ܡܫܡܗܐ ܚܿܫܒ ܐܢܼܐ ܠܟ܇ ܗܕܐ ܡܣܟܠܐ: ܗ݀ܝ ܕܝܕܥܿܬܟ ܒܡܫܐ ܘܐܦ ܪܚܡܿܬܟ ܠܡ ܘܠܗܕܐ ܓܒܝܿܬܟ ܘܥܠܗ݀ܝ ܐܡܼܪ ܡܘܫܐ ܕܐܢܗܘܼ ܕܫܪܝܪ̈ܢ ܗܿܠܝܢ ܕܐܡܼܪܬ܀","english":"but in the manner of servants, with humility and lowliness, they worshipped the standards and the spears upon the heads of the leaders and the high ones. He also teaches that with a lowly intention they approached the worship of God, and not with pride. And he took the tent and pitched it outside the camp, and called it the Tent of the Tabernacle, because a light tabernacle served there. And afterwards, in its place, the Tent of the Tabernacle of God was pitched, that is, the Church. For as soon as Moses pitched his tent outside with the wicked people, the cloud and the pillar moved from them and rested upon the tent of Moses, teaching that he did not wish to be with them. The whole people stood and worshipped, each one worshipping toward the pillar. The Lord spoke with Moses face to face, that is, not by means of a sign, but in the likeness in which he appears in the pillar, as it is said concerning the seventy that they saw God and ate. The face of the Lord indicates the likeness that is in the pillar, it says. Again, the Lord did not speak with Moses through the mediation of an angel, but he was likened to a man and made for him a face, although in his nature he has no such thing. Again, they say that the Son is the one who speaks, and that it was the likeness that was to clothe itself in flesh that he put on and spoke with Moses, and that Moses and Elijah saw him on the Mount of Tabor with the apostles. You said to me that I know you by name, it says: that I said that I am ignorant with your scribe. But you said to me that I am not ignorant of sin, and for you, a house of shame is considered a sign for you. This is foolish: that I know you by name, and also I love you, and for this I chose you, and concerning this Moses said that these are the true things that you said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܟܢ ܙܒܥܐ","severity":"info","text":"The phrase 'Tent of the Tabernacle' (ܡܫܟܢ ܙܒܥܐ) is a Syriac calque on the Hebrew 'Ohel Mo'ed', the Tent of Meeting. Bar Salibi interprets it typologically as a prefiguration of the Church.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܦ̈ܐ ܕܡܪܝܐ","severity":"info","text":"The reference to 'the face of the Lord' (ܐܦ̈ܐ ܕܡܪܝܐ) alludes to Exodus 33:11, where God speaks to Moses face to face. Bar Salibi stresses this was a visible likeness, not a direct vision of the divine nature.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܥܝܼܢ","severity":"info","text":"The mention of 'the seventy' (ܫܒܥܝܼܢ) who 'saw God and ate' refers to the Septuagint tradition of the seventy elders who translated the Torah and were said to have seen a theophany. Bar Salibi uses this to support the idea of a visible divine likeness.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܛܘܼܪܐ ܕܬܒܘܪ","severity":"info","text":"The reference to Moses and Elijah seeing the Son on Mount Tabor (ܛܘܼܪܐ ܕܬܒܘܪ) with the apostles reflects the Transfiguration narrative (Matthew 17:1-8). Bar Salibi here identifies the 'likeness' that spoke to Moses as the pre-incarnate Son.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܬ ܐܡܼܪܬ ܠܝܼ","severity":"caution","text":"The final section ('You said to me...') is rhetorically dense and possibly corrupt. The shift to direct address and the phrase 'house of shame' (ܒܬܝܐ ܡܫܡܗܐ) are obscure; the sense may be a rebuke of a hypothetical interlocutor who claimed special knowledge.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the final direct-address section is unclear: it may be Moses, God, or Bar Salibi adopting a persona. The reading taken treats it as a rhetorical device critiquing a false claim of divine intimacy."],"confidence":"medium","notes":[]},{"i":79,"ref":"p79","source":"ܚܘܢܝ ܫܘܼܒܚܟ ܘܐ݀ܕܥܟ ܗ̄ ܐܠܦܝܢܝ ܠܡ ܐܢ ܐܙܿܠ ܐܢܬ ܥܡܢ܇ ܐܘܪܚܗ ܕܝܢ ܠܣܘܼܥܪܢܐ ܕܡܐܙܠܬܗ ܡܫܡܗ܀ ܗ݀ܝ ܕܝܢ ܕܐܕܿܥܟ ܗ̄ ܕܐܕܿܥܟ ܕܐܠܗܢ ܐܢܬ܆ ܘܡܕܒܪܢܢ ܡܼܢ ܒܛܝܼܠܘܼܬܟ ܕܥܠܝܢ܀ ܥ̄. ܓܠܝܼ ܠܝܼ ܐܢܬ ܠܟ ܝܼܕܝܼܥܐܝܬ ܘܐܚܿܙܝܟ ܗ̄ ܪܘܼܚܐ ܩܕܝܼܫܐ ܐܥܒܕ ܒܢܒܝܐ ܕܢܕܥ܆ ܟܕ ܡܠܠ ܥܡܗ ܐܠܗܐ ܐܦܝ̈ܢ ܠܘܼܩܒܠ ܐܦܝܼ̈ܢ ܕܡܘܼܬܐ ܗܿܝ ܗܕܐ ܘܠܘ ܟܝܢܐ ܡܬܼܝܐܒ ܗܼܘܐ ܕܢܚܼܙܐ ܡܕܡ ܕܡܥܠܝ ܡܼܢ ܕܡܘܼܬܐ: ܘܕܢܚܙܐ ܠܗܿ ܠܕܡܘܼܬܐ ܒܫܘܼܒܚܗ:ܐܝܟ ܗ݀ܝ ܕܡܐ ܕܐܬܐ ܒܪܗ ܕܐܢܫܐ ܒܫܘܼܒܚܗ܀ ܬܘܼ ܚܘܢܝ ܐܘܪܚܟ ܘܐܕܿܥܟ ܗ̄ ܐܝܟܢ ܥܿܒܕ ܐܢܬ ܒܟ݀ܠ ܠܐ ܡܬܼܟܠܝܢܐܝܬ: ܐܝܟܢ ܐܙܿܠ ܐܢܬ ܥܡܢ ܟܕ ܠܐ ܡܿܪܚܩ ܐܢܬ ܘܡܬܬܙܝܼܥ ܐܢܬ܀ ܬܘܼܒ ܓܠܝܼ ܠܝ ܐܢܬ ܠܟ ܗ̄ ܠܘ ܒܕܡܘܼܬܐ ܐܠܐ ܣܛܪ ܡܼܢ ܕܡܘ̈ܬܐ: ܗܕܐ ܕܠܐ ܡܫܟܚܐ ܕܝܿܬܗ ܕܐܠܗܐ ܬܬܚܼܙܐ: ܪܘܼܚܐ ܐܙܝܼܥܗ ܕܢܒܼܥܐ ܗܕܐ: ܐܝܟܢܐ ܕܬܬܼܟܪܙܝ ܗܕܐ ܕܠܐ ܐܬܚܙܝܼ ܐܘܿ ܡܬܼܚܙܐ ܐܠܐ ܕܡܘܿܗܬܐ ܘܫܘܼܚܐ ܐܬܚܙܝܼ ܠܡܘܫܐ ܘܠ̈ܢܒܝܐ܀ ܚܘܢܝ ܬܫܒܘ̄ ܗ̄ ܕܐܦ ܐܝܬܝܟ ܠܐ ܡܬܼܚܙܝܿܢܐ ܘܠܐ ܚܿܙܐ ܠܟ ܒܪܢܫܐ ܘܚܿܝܐ: ܐܠܐ ܒܿܥܐ ܐܢܼܐ ܕܐ݀ܚܙܐ ܡܕܡ ܕܡܥܠܝ ܡܼܢ ܕܡܘܼܬܐ ܡܬܪܓܫܢܝܼܬܐ: ܐܝܟ ܕܝܿܐܝܿܐ ܠܟܝܿܢܟ܇ ܩܕܡܝ ܙܠ ܘܐ݀ܢܝܼܚ ܠܟ ܗ̄ ܙܠ ܐܢܬ ܩܕܡܝ ܘܡܠܐܟܐ ܥܡܟ: ܘܢܝܿܚܐ ܥܿܒܕ ܐܢܼܐ ܠܟ ܐܝܟ ܒܿܥܘܼܬܟ܀ ܐܢܿܐ ܒܬܪܟܘܿܢ ܐ݀ܬܐ ܐܢܼܐ: ܡܛ݀ܠ ܕܥܿܡܪ ܐܢܼܐ ܒܓܘ ܥܡܐ ܗܢܐ: ܡܘܫܐ ܟܕ ܠܐ ܐܣܬܼܟܠܗܿ ܠܗ݀ܝ ܕܐܬܐܡܼܪܬ݀ ܐܟܡܿܢ ܕܩܒܼܠܗܿ ܠܒܥܘܬܗ܀ ܬܘܼܒ ܡܿܘܕܥ ܥܠ ܐܠܗܐ ܓܠܝܐܝܬ: ܐܟܡܿܢ ܕܩܒܼܠܗܿ ܠܒܥܘܼܬܗ܇ ܘܐܙܼܠ ܥܡ ܥܡܐ܀","english":"Show me your glory and your knowledge, O God. Teach me, if you will go with me. The way, then, to the action of his going is named. This, then, that I might know you, O God, that you are God, and that you direct me with your high idleness. O, reveal yourself to me clearly, and I will show you, O Holy Spirit, that I will act in the prophet of knowledge, when God spoke with him face to face, in the likeness of this form, and not as a nature that was weary of seeing something higher than the form; and that he saw the form in its glory, like that which comes, the son of man, in his glory. Again, show me your way and teach me, O God, how you act in everything unceasingly, how you go with me while you are not distant and you are moved. Again, reveal yourself to me, O God, not in a form, but apart from forms: this, that the essence of God cannot be seen. The Spirit moved this request, how this might be proclaimed, that which was not seen or is seen, but only gifts and praise were seen by Moses and the prophets. Show me, O Lord, that even your existence is invisible, and I do not see you with head and life, but I desire to see something higher than the perceptible form, as is fitting for your nature. Go before me and prepare yourself, O Lord; go before me, and the angel with you, and I will make a way for you according to your request. I will come after you, because I dwell among this people. Moses, when he did not understand that which was said, how he accepted his request. Again, he makes known concerning God openly, how he accepted his request, and went with the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker asks God to reveal his glory and knowledge, and to teach him whether God will accompany him, framing the journey as a spiritual or exegetical path.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܛܝܼܠܘܼܬܟ","severity":"info","text":"The Syriac term ܒܛܝܼܠܘܼܬܟ (baṭṭīlūṯek) is rendered 'your high idleness' in the English draft, but likely means 'your inactivity' or 'your leisure' in a positive sense of divine rest or transcendence, not idleness as laziness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܗ ܕܐܢܫܐ","severity":"info","text":"The phrase 'son of man' (ܒܪܗ ܕܐܢܫܐ) echoes biblical usage, notably in the Old Testament (e.g., Numbers 23:19) and the New Testament, but here it refers to a human figure appearing in glory, possibly Moses or a prophetic type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a Syriac exegetical tradition where the prophet Moses seeks a theophany beyond sensory forms, a theme common in mystical commentaries on Exodus, emphasizing the invisibility of God's essence.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address to God (imperatives like 'show me') and narrative commentary on Moses' request, with a shift at 'Again, he makes known' marking a return to third-person exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'your high idleness' is a misleading translation of ܒܛܝܼܠܘܼܬܟ; the Syriac likely means 'your inactivity' in a positive sense of divine transcendence, not idleness. The passage's coherence is also strained by possible textual corruption in the request-response sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܒܛܝܼܠܘܼܬܟ is ambiguous between 'idleness' and 'inactivity' in a positive divine sense; the reading taken is 'divine leisure or transcendence'.","The phrase 'son of man' could refer to Moses, a prophetic figure, or a Christological type; the reading taken is a generic human figure in glory."],"confidence":"medium","notes":[]},{"i":80,"ref":"p80","source":"ܡܛܠ ܕܐܫܟܼܚܬ ܪ̈ܚܡܐ ܒܥܝ̈ܢܝ ܗ̄ ܐܝܟ ܕܐ݀ܚܘܝܟ ܕܫܪܝܼܪܐ ܗ݀ܝ ܠܡ ܕܐܡܿܪܬ ܠܟ ܕܠܐ ܥܿܛܐ ܐܢܼܐ ܠܟ ܡܼܢ ܣܦܪ̈ܝ ܘܐܕܿܥܟ ܠܡ ܒܫܡܐ ܗ̄ ܝܼܕܝܼܥܐܝܬ ܥܿܗܕ ܐܢܼܐ ܠܫܡܟ ܐܝܟ ܗ݀ܝ ܕܝܼܕܝܼܥ ܡܪܝܐ ܠܐܝܠܝܢ ܕܕܝܼܠܗ ܐܢܘܿܢ ܟܕ ܐܬܩܒܼܠܬ݀ ܒ݀ܥܘܼܬܗ ܕܡܘܫܐ ܒܥܼܐ ܬܘܼܒ ܐܝܠܝܢ ܕܡܥܠܝܢ ܡܼܢ ܟܝܿܢܐ ܕܥܒܝܼ̈ܕܐ܀ ܚܘܢܝ ܫܘܼܒܚܟ ܗ̄ ܡܛܜܠ ܕܒܓ̈ܠܝܢܐ ܡܫܚ̈ܠܦܐ ܡܬܼܚܙܐ ܗܼܘܐ ܠܗ: ܐܣܒܼܪ ܕܟܒܪ ܡܿܨܐܼ ܗܼܘܐ ܕܢܚܙܐ ܫܘܼܒܚܗ ܚܬܝܼܬܐܝܬ܀ ܐܥܿܒܪ ܠܡ ܡܼܢ ܟ݀ܠܗ ܛܘܼܝܿܒܝ ܩܕܡܝܟ ܗ̄ ܡܿܥܒܕ ܐܢܼܐ ܓܠܝܢܐ ܩܕܡܝܟ ܕܡܝܬܪ ܘܫܒܝܼܚ ܡܼܢ ܟܿܠܗܘܿܢ ܓܠ̈ܝܢܐ ܕܚܘܝܿܬܟ ܘܥܡܗ ܕܓܠܝܢܐ ܐܦ ܒܪܬ ܩܠܐ ܡܫܡܥ ܐܢܼܐ ܠܟ: ܕܡܪܝܐ ܥܿܒܪ ܩܕܡܝܟ: ܐ݀ܥܒܪ ܩܕܡܝܟ ܒܬܫܒܘ̄ ܕܝܼܠܝ ܗ̄ ܐ݀ܚܘܝܟ ܫܘܼܒܚܐ ܕܝܼܠܝ: ܗܿܘ ܕܒܗ ܥܬܝܼܕ ܐܢܼܐ ܕܐ݀ܬܐ ܘܐ݀ܕܘܢܼ ܠܥܠܡܐ ܡܕܡ ܕܪܡ ܡܼܢ ܐܝܠܝܢ ܕܚܼ؛ܝܬ ܐܝܟ ܕܫܐܼܠܬ܀ ܘܐ݀ܩܪܐ ܒܫܡܗ ܕܡܪܝܐ ܗ̄ ܡܪܝܐ ܕܐܡܼܪ ܕܐ݀ܩܪܐ ܒܪܐ ܐܝܬܘܗܝ ܕܡܠܼܠ ܘܣܥܼܪ܆ ܠܘ ܒܪܘܚܩܐ ܡܼܢ ܐܒܐ܀ ܬܘܼܒ ܐ݀ܩܪܐ ܗ̄ ܐܘܿܕܥܟ ܕܡܪܝܐ ܐܝܿܬܝ ܘܒܪܐ ܕܡܪܝܐ: ܗܕܐ ܕܡܥܠܝܐ ܡܼܢ ܗ݀ܝ ܕܫܐܼܠܬ ܐܢܬ ܓܝܪ ܫܐܼܠܬ ܕܬܚܼܙܐ ܡܕܡ: ܐܢܿܐ ܕܝܢ ܐ݀ܡܪ ܐܢܼܐ ܕܐܒܐ ܘܒܪܐ ܘܪܘܼܚܐ ܐܝܼܬܘܗܝ ܡܪܝܐ ܗ̄ ܡܪܝܐ ܘܡܪܝܐ ܘܡܪܝܐ: ܬܘܼܒ ܗ̄ ܓܝܪ ܛܘܼܝܿܒܗ ܕܡܛܝܒ ܐܢܼܐ ܕܢܬܓܠܝܐ ܠܚܪܬܐ ܕܐܝܼܬ̄ܘ ܬܠܝܬܝܘܼܬܐ ܘܦܘܼܪܥܢܐ ܘܕܝܼܢܐ ܘܐ݀ܪܚܡ ܥܠ ܗܿܘ ܕܐ݀ܪܚܡ ܗ̄ ܪܡܿܙ ܥܠ ܐܝܠܝܢ ܕܥܬܝܼܕܝܼܢ ܕܢܬܓܠܘܿܢ ܘܢܚܙܘܿܢ ܘܢܝܗܝܡܢܘܢܼ܀ ܘܐ݀ܚܘܢܼ ܠܡܿܢ ܕܐ݀ܚܘܢܼ ܗ̄ ܠܘ ܠܟܿܠܗ ܥܡܐ܀","english":"because I found mercy in my eyes, as I showed you that this is true, that I said to you, \"I will not delay, I will come to you with my books and I will make you know by name.\" It is known that I remember your name, as this is known to the Lord for those who are his own. I will come when I am received by the prayer of Moses. Again, he asks for those things that are higher than the nature of created things. Show me your glory, O God, because in various revelations it appears to him. I think that he was already able to see his glory truly. I will pass before you with all my goodness, O God. I will make a revelation before you that is better and more glorious than all the revelations of your showing, and with the revelation I will also make a voice heard to you: that the Lord passes before you. I will pass before you with my own praise, O God. I will show you my own glory, that with which I am about to come and announce to the world something that is higher than those things that I promised as you asked. And I will call by the name of the Lord, O Lord, who said, \"I will call the Son,\" who is the Word and the doer, not distant from the Father. Again, I will call, O I will make known to you that the Lord is the Lord and the Son of the Lord, this which is higher than that which you asked. For you asked to see something; I, however, will say that the Father, Son, and Spirit are the Lord, O Lord, Lord, and Lord. Again, for the goodness of the one who is good, I will be revealed at the end of the existence of the Trinity, and the reward, and the judgment, and I will have mercy on the one who has mercy. O he hints at those things that are about to be revealed and seen and believed. And I will show to those who show, O not to the whole people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܛܠ ܕܐܫܟܼܚܬ ܪ̈ܚܡܐ ܒܥܝ̈ܢܝ","severity":"info","text":"The phrase 'because I found mercy in my eyes' is a Syriac idiom for self-perception of divine favor, not a literal claim of sight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܥܘܼܬܗ ܕܡܘܫܐ","severity":"info","text":"The reference to 'the prayer of Moses' likely alludes to Exod 33:18–23, where Moses prays to see God's glory, a key narrative in the commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܝܬܝܘܼܬܐ","severity":"info","text":"The term 'Trinity' (ܬܠܝܬܝܘܼܬܐ) reflects Dionysius bar Salibi's engagement with trinitarian theology, a central concern in Syriac commentary traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐ݀ܚܘܼܬ ܠܡܿܥ ܕܐ݀ܚܘܼܬ","severity":"info","text":"The closing phrase 'I will show to those who show' forms an inclusio with the opening request for divine revelation, framing the passage as a dialogue on theophany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟ ܕܐ݀ܚܘܝܟ ܕܫܪܝܼܪܐ ܗ݀ܝ","severity":"caution","text":"The phrase 'as I showed you that this is true' is ambiguous: it may refer to a prior demonstration in the commentary or to a divine assurance; the Syriac does not clarify the antecedent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (the commentator or a persona) is not explicit; the 'I' may be Dionysius or a dramatic voice.","The phrase 'I will come to you with my books' could be literal or metaphorical, referring to the commentary itself."],"confidence":"medium","notes":[]},{"i":81,"ref":"p81","source":"ܠܐ ܡܿܨܐܼ ܒܪܢܫܐ ܚܿܙܐ ܠܝܼ ܘܚܿܝܐ ܗ̄ ܠܐ ܡܿܨܐܼ ܐܢܫ ܕܢܚܼܙܐ ܠܝܿܬܐ ܕܝܼܠܝ: ܘܒܗܿܕܐ ܬ݀ܟܣ ܠܗ ܠܥܡܐ܇ ܕܠܐ ܐܢܫ ܢܡܼܪܚ ܥܠ ܐܝܠܝܢ ܕܐܝܟ ܗܿܠܝܢ܇ ܘܡܛ݀ܠ ܕܠܐ ܢܒܥܘܿܢ ܝܣܪ̈ܠܝܐ ܠܚܙܬܐ ܕܐܝܟ ܗܕܐ. ܐܟܡܿܢ ܕܚܿܙܝܢ ܥܡܗܡܐ ܠܐܠܗܝ̈ܗܘܿܢ܇ ܕܚܼܠ ܐܢܘܿܢ ܒܡܘܬܐ ܘܐܝܟܢܐ ܐܡܼܪ ܕܐܝܠܝܢ ܕܕܟܝܢ ܒܠܒܗܘܿܢ ܚܿܙܝܢ ܠܐܠܗܐ܆ ܐܠܐ ܗܿܘ ܕܡܬܼܡܛܐ ܡܛܠܗܕܐ: ܐܠܐ ܚܿܝܐ ܐܝܟ ܒܢܝܢ̈ܫܐ ܐܠܐ ܚܿܝܐ ܚܗܝܐ ܡܬܘ̈ܡܝܐ ܬܘܼܒ ܠܐ ܚܿܙܐ ܠܝܼ ܒܪܢܫܐ ܗ̄ ܒܡܨܥܝܘܼܬܐ ܕܪ̈ܓܫܐ܇ ܠܐ ܡܬܚܙܝܿܢܐ ܐܝܿܬܝ܇ ܘܗܘܢܐ ܗܿܘ ܕܡܬܼܕܟܐ ܥܕܡܐ ܕܠܘܬܝ ܢܡܛܠ ܡܐ ܕܓܫܼܦ ܒܝܼ ܒܪܘܼܚ ܚܿܙܐ ܟܕ ܠܨܠܡܗ ܡܬܼܚܝܕ ܟܕ ܡܼܢ ܚ̈ܝܐ ܦܓܪ̈ܢܝܐ ܡܬܼܓܠܐ. ܡܛ݀ܠ ܕܟܜܠ ܟܡܐ ܕܚܝ ܦܓܪܢܐܝܬ ܠܐ ܡܫܟܚ ܕܢܚܼܙܝܢܝ܀ ܬܘܼܒ ܗܿܘ ܕܒܿܥܐ ܕܢܼܚܙܝܢܝ ܠܐ ܚܿܙܐ ܠܝܼ ܐܝܟ ܕܒܿܥܐ ܡܘܫܐ: ܐܠܐ ܟܕ ܡܿܐܬ ܠܥܠܡܐ ܘܫܿܒܩ ܠܐܚܝܿܢܘܼܬܐ ܕܪ̈ܓܫܐ ܘܢ݀ܦܩܐ ܢܦܫܗ ܒܿܬܪܝ܀ ܘܕܠܐ ܢܟܫܠ ܠܢܒܝܐ ܘܕܠܐ ܠܡ ܐܬܡܨܝܼ ܕܢܦܢܐ ܠܐܠ̈ܬܗ: ܬܫܒܘ̄ ܐܘܿܟܝܼܬ ܐܝܼܩܪܗ ܡܿܚܘܐ ܠܗ܀ ܗܐ ܐܬܪܐ ܩܕܡܝܟ ܗ̄ ܐܝܟܢܐ ܕܡܬܼܓܠܐ ܐܢܼܐ ܠܟ܀ ܐ݀ܣܝܼܡܟ ܒܡܥܪܬܐ ܕܛܪܢܐ ܗ̄ ܕܠܐ ܬܬܢܼܟܐ ܡܼܢ ܙܗܪܐ ܕܪܒܘܼܬ ܫܘܼܒܚܗ ܕܓܠܝܢܐ ܠܐ ܓܝܪ ܡܿܨܐܼ ܚܙܝܐ ܕܢܓܫܘܿܦ ܒܗܿܠܝܢ܀ ܘܐܓܿܢ ܐܝܼܕܝ ܥܠܝܟ ܗ̄ ܐܣܼܬܢܩ ܬܘܼܒ ܥܠ ܡܓܢܢܘܼܬܐ ܕܐܝܼܕܐ ܕܢܚܝܠܝܼܘ̄ ܠܘܬ ܚܙܬܐ ܕܬܫܒܘ̄܀ ܬܚܼܙܐ ܒܣܬܪܝ ܗ̄ ܠܘ ܝܿܬܝ ܐܠܐ ܬܫܒܘܚܬܝ܇ ܗ݀ܝ ܕܠܘ ܠܟܝܿܢܐ ܡܒܕܩܐ ܐܠܐ ܠܡܕܡ ܕܥܠ ܟܝܢܐ܇ ܘܐܟܙܢܐ ܕܒܗܿܠܝܢ ܡܬܪ̈ܓܫܢܝܬܐ ܗܿܘ ܡܕܡ ܕܡܬܼܚܙܐ ܒܒܣܬܪܐ ܠܘ ܩܢܘܼܡܐ ܐܝܼܬܘܗܝ: ܐܠܐ ܠܒܘܼܫܐ: ܗܿܟܢܐ ܒܣܬܪܐ ܕܐܠܗܐ ܡܕܡ ܕܡܟܢ ܢܬܝܕܥ ܒܗ ܐܝܼܬܘܗܝ ܘܠܘ ܟܝܢܗ܀","english":"cannot see me with the senses of the body, and life—no, he cannot see me. No man can see my essence. And by this he concealed himself from the people, so that no man would dare to approach things like these. And because the Israelites did not seek a vision like this, how then did they see their gods? For they feared death, and as he said, \"Those who are pure in their hearts see God\"? No, it is he who is defiled because of this. But life, like the wicked? No, life, the true life. Again, I was not seen in the head, in the middle of the senses, for I am not visible. And he who is purified until he comes to me, because he gazed upon me in spirit, saw as his image was united, while with bodily life it is revealed. Because as long as he lives bodily, he cannot see me. Again, he who desires to see me does not see me as Moses desired, but when he dies to the world and leaves behind the vitality of the senses and goes out after me. And so that the prophet would not stumble and so that he would not be able to attain his divinity, he showed him the glory of his honor. Behold, the place before you, where I am revealed to you. I placed you in the cleft of the rock, so that you would not be burned by the radiance of the greatness of my glory, for the seer cannot gaze upon these things. And I placed my hand upon you; I covered you again over the weakness of the hand of my mighty ones toward the vision of glory. You will see my back, not me, but my glory, which is not examined by nature but is something above nature. And just as in these sensible things, that which is seen in the back is not the substance but the garment, so in the back of God, that which is known through it is he himself, and not his nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܡܿܨܐܼ ܒܪܢܫܐ ܚܿܙܐ ܠܝܼ","severity":"info","text":"The speaker (God) asserts that he cannot be seen by bodily senses, establishing a negative theology of divine invisibility.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܼܩܪܗ","severity":"info","text":"The Syriac term ܐܝܼܩܪܗ (īqarēh) means 'his glory' or 'his honor,' often denoting the divine radiance or theophanic manifestation, distinct from God's essence.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܠܝܢ ܕܕܟܝܢ ܒܠܒܗܘܿܢ ܚܿܙܝܢ ܠܐܠܗܐ","severity":"info","text":"This phrase echoes Matthew 5:8 or a similar beatitude about purity of heart, though the exact source is not cited; it is a common Syriac ascetical trope.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܥܪܬܐ ܕܛܪܢܐ","severity":"info","text":"The 'cleft of the rock' (ܡܥܪܬܐ ܕܛܪܢܐ) recalls the biblical theophany to Moses on Sinai (Exodus 33:22), where God places Moses in a cleft to shield him from the divine glory.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܣܬܪܐ ܕܐܠܗܐ","severity":"info","text":"The distinction between seeing God's 'back' (ܒܣܬܪܐ) and his essence parallels Dionysius the Areopagite's apophatic theology, where the divine is known only through its effects, not its nature.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܠܐ ܚܿܝܐ ܐܝܟ ܒܢܝܢ̈ܫܐ ܐܠܐ ܚܿܝܐ ܚܗܝܐ ܡܬܘ̈ܡܝܐ","severity":"caution","text":"The phrase 'life, like the wicked? No, life, the true life' is syntactically ambiguous; it may be a rhetorical correction or a textual corruption. The intended contrast is between false and true life.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'life, like the wicked? No, life, the true life' is unclear; it may be a gloss or a scribal error.","The reference to 'those who are pure in their hearts see God' is not directly from Exodus but from a later tradition; the exact source is uncertain."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"ܬܘܼܒ ܐ݀ܥܒܪ ܐܝܼܕܝ ܘܬܚܼܙܐ ܒܬܣܪܝ ܗ̄ ܡܬܝܕܥܢܘܼܬܗ ܚܬܝܼܬܐ ܕܟܝܿܢܐ ܠܐ ܡܨܝܐ ܕܬܬܚܼܙܐ܀ ܠܐ ܢܬܼܚ̈ܙܝܢ ܗ̄ ܐܝܬܘܬܝ܀ ܐ݀ܥܒܪ ܟ݀ܠܗ ܛܘܼܒܝ ܗ̄ ܕܐܢܿܐ ܠܡ ܡܿܚܘܐ ܐܢܼܐ ܠܟ ܒܓܠܝܢܐ ܟ݀ܠܗܘܿܢ ܟܝ̈ܢܐ ܡܠ̈ܝܼܠܐ ܟܕ ܡܬܼܒܪܝܢ ܘܥܿܒܪܝܼܢ ܩܕܡܝܟ܀ ܛܘܼܒܗ ܠܗܿܠܝܢ ܩܿܪܐ ܗ̄ ܕܒܝܕ ܥ݀ܒ̈ܕܐ ܡܬܼܚܙܐ ܐܝܟ ܗ݀ܝ ܕܚܟܝܼܡܐ ܡܼܢ ܚܟܡܼܬܗ: ܘܛܘܼܒܢܐ ܡܼܢ ܛܘܼܒܗ܆ ܬܚܼܙܐ ܒܣܬܪܝ ܗ̄ ܒܣܬܪܝ ܠܒܪ̈ܝܬܐ ܩܿܪܐ ܗܿܠܝܢ ܕܡܢܗ ܐܬܒܪܝܼ ܘܡܢܗ ܘܠܟܐ ܐܝܬܝܗܝܢ ܘܡܣܼܬ̈ܝܟܢ ܕܒܪܝܬܐ ܟܠܗܿ ܒܣܬܪ ܐܠܗܐ ܗܿܝ ܗ̄ ܠܟܐ ܡܢܗ: ܐܦ̈ܘ̄ ܕܝܢ ܠܐܝܬܘܬܗ ܘܡܬܘܡܝܘܼܬܗ ܩܿܪܐ: ܐܝܼܕܐ ܕܝܢ ܠܡܥܒܕܢܘܼܬܗ܇ ܘܐܡܿܪ ܕܥܿܒܪ ܐܢܼܐ ܠܡ ܩܕܡܐܝܬ܇ ܘܡ̈ܠܐܟܐ ܒܿܬܪܝ ܥܿܒܪܝܼܢ: ܗܿܝܕܝܢ ܡܿܥܒܪ ܐܢܼܐ ܐܝܼܕܝ ܕܐܝܬܝܗܿ ܡܥܒܕܢܘܼܬܝ: ܕܒܗܿ ܡܿܚܦܝܢ ܡ̈ܠܐܟܐ ܕܠܐ ܢܬܚܙܘܿܢ ܡܼܢ ܒܢܝܢ̈ܫܐ: ܘܚܿܙܐ ܐܢܬ ܠܗܘܿܢ ܒܟܝ̈ܢܐ ܕܦܓܪܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܐ ܡܨܝܐ ܕܢܬܚܙܘܿܢ ܡ̈ܠܐܟܐ ܐܝܟ ܕܐܝܬܝܗܘܿܢ ܒܥܠܡܐ ܗܿܢܐ܀ ܘܩܼܪܐ ܡܪܝܐ ܗ̄ ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܠܘ ܡܬܪܓܫܢܐܝܬ ܗܘ̈ܝ: ܐܝܠܝܢ ܕܚܼܙܐ ܡܘܿܫܐ ܘܐܠܐ ܓܿܠܐ ܗܼܘܐ ܠܗܝܢ: ܐܟܡܐ ܕܒܕܩ ܥܠ ܣܢܝܐ: ܡܿܕܝܢ ܢܘܼܪܐ ܘܒܪܩܐ ܘܐܝܼܕܐ ܘܫܪܟܐ ܡܬܼܕܥ̈ܢܝܬܐ ܗܼܘ̈ܝ ܘܗܘܢܗ ܕܢܒܝܐ ܐܙܝܼܥܬܗ ܛܝܒܘܼܬܗ ܕܢܬܼܓ̈ܠܝܢ ܠܗ ܟܕ ܐܝܼܬ̄ܘ ܒܦܓܪܐ܀ ܘܒܿܬܪ ܕܥܒܼܪ̈ܝ ܠܐ ܐܬܡܨܝܼ ܕܢܡܼܠܠ ܥܠܝܗܝܢ ܡܛ݀ܠ ܕܠܝܬ ܗܼܘܐ ܡܠܼܬܐ ܕܬܒܕܩܝ ܐܢܝܢ ܘܗܕܐ ܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܐܦ ܦܘܠܘܿܣ ܟܕ ܐܬܡܛܝܼ ܠܗܿܠܝܢ܇ ܫܡܼܥ ܡ̈ܠܐ ܕܠܐ ܡܬܼܡ̈ܠܠܢ ܐܝܟ ܐܢܫ ܢܐܡܪ ܕܗܿܘ ܡܕܡ ܕܠܗ ܐܬܚܙܝܼ ܘܐܫܬܼܡܥ ܡܠܼܬܐ ܕܬܝܢܩܝܘ̄ ܘܬܡܠܠܝܼܘܗܝ ܟܕ ܫܡܗ̈ܐ ܘܡ̈ܠܐ ܠܐ ܡܨܝܐ܀","english":"Again I pass my hand, and you see in my secret [place] the hidden knowledge of the nature that cannot be seen. You do not see my essence. I pass all my goodness, that I might show you openly all the rational natures as they are created and pass before you. He calls these \"goodness,\" that through works it is seen, as the wise man with his wisdom and the good man with his goodness. You see in my secret [place] the secret of the creatures. He calls these that from him were created and from whom they are, and the whole of creation is hidden in the secret of God, which is from him. He also calls the face of his essence and his substantiality, but the hand of his working, and he says, \"I pass before, and the angels pass after me.\" Then I pass my hand, which is my working, by which the angels are hidden so that they are not seen with the wicked, and you see them in the natures of the body. Others say that the angels cannot be seen as they are in this world. And the Lord calls the things that are said to be imperceptible, which Moses saw, but he did not reveal them, as much as he examined the mystery. Then the fire, the lightning, the hand, and the rest were perceptible things, and the passing of the cloud was the movement of his grace that was revealed to him while he was in the body. And after they passed, he was not able to speak about them, because there was no word that could examine them, and this is known from that which even Paul, when he reached those [realms], heard words that cannot be spoken as human [words], and he says that what was seen and heard by him was the word of the Syriac language and its utterance, while names and words cannot.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܒܝ","severity":"info","text":"The Syriac term ṭūbē (ܛܘܼܒܝ) is rendered 'goodness' but carries the sense of 'blessings' or 'beatitudes' in Syriac exegetical tradition, often denoting divine attributes or emanations.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܬܪܝ","severity":"info","text":"The word 'sitrī (ܣܬܪܝ) means 'my secret' or 'my hidden place,' a key term in Dionysius's apophatic theology, indicating the inaccessible divine essence.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul","severity":"info","text":"The reference to Paul hearing 'words that cannot be spoken' alludes to 2 Corinthians 12:2-4 (or similar mystical ascent traditions), where Paul describes ineffable revelations.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Syriac language","severity":"info","text":"The mention of 'the word of the Syriac language and its utterance' reflects a tradition that Syriac was the primordial language of revelation, a view found in Syriac patristic sources.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the commentary's narrative mode, moving from a direct address to God to an exegetical discussion of angelic visibility and Moses's vision.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Syriac language","severity":"caution","text":"The final sentence is textually uncertain: 'the word of the Syriac language and its utterance' may be a gloss or a corruption; the sense is that Paul heard ineffable speech, but the specific reference to Syriac is ambiguous.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' calling things 'imperceptible' is unclear—possibly God or a biblical author.","The phrase 'the word of the Syriac language and its utterance' may be a later interpolation or a scribal error; its exact meaning is contested."],"confidence":"medium","notes":[]},{"i":83,"ref":"p83","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܓܠܝܐ ܗܿܝ ܕܟ݀ܠܗܝܢ ܗܿܠܝܢ ܕܐܘܿ ܒܥܝܢܐ ܐܬܚ̈ܙܝܼ ܠܡܘܫܐ ܐܘܿ ܠܐܕܢ̈ܐ ܐܝܟ ܩ̈ܠܐ ܘܡܘܣܦܝܼܢ ܬܘܼܒ ܕܐܦܢ ܦܪܨܘܦܐ ܕܐܠܗܐ ܣܝܼܡ ܥܠܝܗܝܢ ܐܠܐ ܡܥܒܕܢܘܼܬܐ ܗܘ̈ܝ ܕܡܠܐܟܐ ܘܡܝܬܝܢ ܬܚܘܝܼܬܐ ܠܐܣܛܦܢܘܣ ܕܐܡܼܪ ܕܗܿܘ ܡܿܢ ܕܗܘܼܐ ܥܡܗ ܘܥܡ ܡܠܐܟܐ ܗܿܘ ܕܡܠܼܠ ܥܡܗ ܘܥܠ ܐܒ̈ܬܢ ܒܛܘܼܪܐ ܕܣܝܼܢܝ: ܘܗ݀ܝ ܠܡ ܕܥܒܪ ܡܪܝܐ: ܥܠ ܡܬܚܘܝܢܘܼܬܐ ܕܓܠܝܢܐ ܕܡ̈ܠܐܟܐ ܪܡܿܙ: ܚܢܢ ܠܪܥܝܢܐ ܕܩܕܡ̈ܝܐ ܢ݀ܩܦܝܼܢܢ܀ ܗܿܝ ܕܩܼܪܐ ܡܪܝܐ ܡܪܝܐ ܗ̄ ܩ̈ܠܐ ܬܟܝܼܒ̈ܐ ܗܿܘܝܢ ܗܼܘܘ ܕܐ݀ܡܪܝܼܢ ܕܡܪܝܐ ܥܿܒܪ܀ ܣܓܝܐܐ ܛܝܒܘܼܬܗ ܘܩܘܼܫܬܗ ܗ̄ ܡܪܚܡܢܘܼܬܗ ܘܛܝܒܘܼܬܗ ܫܪܝܪܬܐ ܗܿܝ܇ ܘܡܙܟܝܘܼ ܠܐ ܡܿܙܟܐ ܗ̄ ܠܐ ܡܿܙܟܐ ܠ̈ܚܛܝܐ ܘܠܚܝܒ̈ܝ ܠܡܣܡ ܒܪܝܫܐ܀ ܫܒܘܿܩ ܠܚܘ̈ܒܝܢ ܘܠܚܛܗ̈ܝܢ ܘܠܬܐܪܬܢ ܗ̄ ܚܢܢ ܠܡ ܫܘܼܒܩܢܐ ܒ݀ܥܝܢܢ ܗܿܫܐ ܟܕ ܡܿܦܣ ܗܼܘܐ ܚܬܝܼܬܐܝܬ܇ ܕܠܐ ܡܨܝܐ ܕܐܚܿܙܐ ܫܘܼܒܚܟ܀ ܬܐܪܬܢ ܬܪܬܝܢ ܡܣܟܠܐ: ܬܪܥܝܼܬܐ ܘܝܪܬܘܬܐ ܕܡܐ ܠܡ ܕܕܟܝܼܬܢ ܡܼܢ ܚܛܗ̈ܝܢ ܗܿܝܕܝܢ ܐܦ ܝܪܬܘܬܐ ܩܿܢܝܢܢ ܬܟܝܼܠܐܝܬ: ܘܐܦ ܐܢܬ ܚܿܫܒ ܐܢܬ ܠܢ ܝܪܬܘܬܟ ܘܩܢܝܿܢܟ܀ ܐ݀ܥܒܕ ܦܪ̈ܝܼܫܬܐ ܕܠܐ ܐܬܥܼܒܗܕܝ ܗ̄ ܥܠ ܬܕܡܪ̈ܬܐ ܕܥܬܝܼܕ ܗܼܘܐ ܠܡܣܼܥܪ ܩܕܡ ܥܡܐ ܪܡܿܙ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܥܠ ܢܘܼܗܪܐ ܕܢܣܼܟ ܥܠ ܦܪܨܘܦܗ ܕܡܘܫܐ ܡܿܩܕܡ ܐ݀ܡܪ܀ ܡܼܢ ܕܢܚܼܬ ܡܘܫܐ ܡܼܢ ܛܘܼܪܐ ܐܙܕܗܝܼ ܡܫܟܐ ܕܐܦܘ̈ܗܝ܇ ܫܘܼܒܚܐ ܓܝܪ ܕܢܘܼܗܪܐ܇ ܐܝܟ ܕܒܐܣܦܝܪܐ ܩܒܝܼܥ ܗܼܘܐ ܒܦܪܨܘܦܐ ܕܡܘܫܐ: ܙܠ̈ܝܼܩܐ ܕܝܢ ܕܡܢܗ ܐܝܟ ܙܠ̈ܝܼܩܝ ܛܗܪܐ: ܘܗܿܠܝܢ ܡܓܗܪ̈ܢ ܗܼܘ̈ܝ ܠܒܒ̈ܬܗ ܕܥܡܐ: ܕܚܼܠܘ ܠܡܬܼܩܪܒܘܼ ܠܘܬܗ ܗ̄ ܡܛܠ ܕܒܕܡܘܼܬ ܙܠ̈ܝܼܩܐ ܕܢܘܼܗܪܐ ܡܫܬܡܪܝܼܢ ܗܼܘܘ ܡܼܢ ܠܥܝܢܝ̈ܗܘܢܿ܀","english":"Others say that the revelation was that which was seen by Moses or by the angels, like voices, and they add further that the person of God was placed upon them, but they are the works of angels, and they bring a testimony to Stephen, who said that he who was with him and with the angels, that one spoke with him and about the fathers on Mount Sinai. And this, when the Lord passed, hints at the manifestation of the angels. It is necessary for the understanding of the first ones who are attached. That which the Lord calls \"Lord, Lord\" are the written voices that they say the Lord passed. His goodness and truth are abundant, his mercy and his true goodness, and he does not prevail, he does not prevail over sinners and the guilty to place at the head. Leave aside their debts and their sins, and it is necessary for you to seek forgiveness now, when he is truly judging, that you cannot see your glory. You have two foolish thoughts: thought and inheritance of what is not pure from sins; then also the inheritance stands firmly, and you also consider your inheritance and your firmness. He makes distinctions that are not to be wondered at, he hints at the wonders that were about to be performed before the people. Others say that concerning the radiance that rested upon the face of Moses, he said earlier. When Moses descended from the mountain, the skin of his face shone, for the glory of the radiance, as if fixed in a sphere upon the face of Moses; the rays of his face were like the rays of the sun, and these terrified the hearts of the people, so that they feared to approach him, because in the likeness of rays of radiance they were preserved from their eyes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stephen","severity":"info","text":"The reference to Stephen likely alludes to Acts 7:55-56, where Stephen sees a vision of God and angels, though the Syriac text does not cite the verse explicitly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܪܨܘܦܐ","severity":"info","text":"The term ܦܪܨܘܦܐ (parṣōpā) means 'person' or 'hypostasis' in Syriac theological discourse, here referring to the person of God, not a physical face.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mount Sinai","severity":"info","text":"The mention of Mount Sinai and the radiance on Moses' face recalls Exodus 34:29-35, where Moses' face shines after receiving the law, a common typological motif in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Others say","severity":"info","text":"The passage begins with 'Others say' (ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ), indicating a shift to alternative interpretations, a common structural feature in Dionysius' commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"he does not prevail","severity":"caution","text":"The phrase 'he does not prevail' (ܠܐ ܡܿܙܟܐ) is repeated and may be a textual corruption or a rhetorical emphasis; the sense is unclear whether it refers to God or another subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Stephen","severity":"info","text":"The appeal to Stephen's testimony suggests a later Christian reception of Exodus traditions, possibly from the Syriac liturgical or hagiographical context.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first ones who are attached' (ܪܥܝܢܐ ܕܩܕܡ̈ܝܐ ܢ݀ܩܦܝܼܢܢ) is unclear; possibly a reference to earlier commentators or angelic beings.","The phrase 'he does not prevail' is ambiguous in subject and may be a scribal error or deliberate repetition."],"confidence":"medium","notes":[]},{"i":84,"ref":"p84","source":"ܠܐ ܐܙܕܗܝܼ ܦܪܨܘܦܗ ܕܡܘܫܐ ܒܙܒܢܬܐ ܩܕܡܝܬܐ܇ ܡܛܠ ܕܐܦܢ ܠܐ ܐܟܼܠ ܘܐܫܬܝܼ ܡܬܪܓܫܢܐܝܬ܇ ܐܠܐ ܡܬܝܕܥܢܐܝܬ ܡܼܢ ܙܝܼܘܐ ܐܠܗܝܐ ܡܬܼܬܪܣܐ ܗܼܐܘ ܐܝܟ ܫܒܥܝܼܢ ܣܒ̈ܐ܇ ܒܙܒܢ̱ܬܐ ܕܬܪܬܝܢ ܫܒܩܼܬܗ ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ ܕܢܨܘܼܡ ܡܬܪܓܫܢܐܝܬ ܐܦ ܡܬܼܝܕܥܢܐܝܬ܇ ܢܬܚܣܟ ܡܼܢ ܒܘܼܣܡܐ ܕܫܘܼܒܚܐ ܐܠܗܝܐ܇ ܘܒܝܕ ܡܨܥܝܘܼܬܐ ܕܬܪܝܢ ܨܘܡ̈ܐ ܐܙܕܗܝܼ ܦܪܨܘܦܗ: ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܡܛܠ ܕܒܙܒܢܬܐ ܩܕܡܝܬܐ ܙܗܝܘܼܬܐ ܘܫܘܼܒܚܐ ܥܠ ܠܘܚ̈ܐ ܟܬܝܼܒ̈ܬ ܐܠܗܐܝܬ ܐܪܡܝܼ ܗܼܘܐ ܐܠܗܐ ܐܝܟ ܕܠܬܼܗܪܐ ܕܚܙ̈ܝܐ: ܓܠܼܙ ܠܦܪܨܘܦܐ ܕܡܘܿܫܐ ܡܼܢ ܙܝܼܘܐ: ܟܕ ܕܝܢ ܗܿܠܝܢ ܐܬܬܼܒܪ̈ܝ ܘܣܠܼܩ ܡܘܫܐ ܡܼܢ ܕܪܝܫ ܘܨܼܡ ܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ ܐܚܪ̈ܢܐ: ܠܙܝܼܘܐ ܘܫܘܼܒܚܐ ܕܥܠ ܠܘܼܚ̈ܐ ܕܐܬܬܼܒܪ̈ܝ܀ ܥܠ ܦܪܨܘܦܗ ܕܡܘܫܐ. ܘܠܦܪܨܘܦܗ ܙܗܝܼ ܐܝܟܢ ܕܢܕܚܠܘܢܼ ܘܢܬܟܚܕܘܢܼ ܡܢܗ ܥܡܐ܆ ܘܕܠܐ ܢܪܝܼܡܘܢܼ ܥܠܘܗܝ ܥܩܒܐ ܘܕܢܬܼܩܒ̈ܠܢ ܡܢܗܘܢܿ ܡ̈ܠܘܗܝ܀ ܥܣܪܐ ܦܘܼܩ̈ܕܢܐ ܠܚܘܕ܆ ܐܝܬ ܗܼܘܐ ܥܠ ܠܘܼܚ̈ܐ: ܘܡܛܜܠ ܕܗܿܠܝܢ ܣܢܝܼܩܝܼܢ ܗܼܘܘ ܥܠܝܗܘܢܿ ܐܡܝܼܢܐܝܬ: ܘܐܢܢܩ̈ܝܐ ܗܼܘܘ܆ ܒܿܬܪ ܕܐܬܓܠܝܼ ܐܘܢܓܠܝܘܢ ܘܪܘܚܢܐܝܬ ܢܬܢܛܪܘܢܼ܀ ܡܛܠ ܕܒܡܚܬܬܐ ܩܕܡܝܬܐ ܕܡܼܢ ܛܘܼܪܐ: ܡܛ݀ܠ ܚܛܝܼܬܐ ܕܒܥܓܠܐ ܠܐ ܐܡܼܪ ܠܗܘܢܿ ܡܕܡ ܥܠ ܡܫܟܢܙܒܢܐ: ܗܦܟ ܗܫܐ ܕܢܦܩܘܿܕ ܕܢܝܬܘܿܢ ܨܒܘ̈ܬܐ ܠܬܘܼܩܢܗ: ܦܝܪ̈ܡܐ ܩܿܪܐ ܠܩܝ̈ܣܐ ܘܓܝܫܪ̈ܐ ܐܪ̈ܝܟܐ ܘܩܛܝܼ̈ܢܐ܇ ܕܒܡܨܥܬ ܝܪ̈ܝܼܥܬܐ ܡܬܬܣܝܼܡܝܼܢ ܘܣܿܡܟܝܼܢ ܠܗܝܢ ܕܠܐ ܢܬܼܪ̈ܘܛܢ.","english":"The person of Moses was not glorified in the first time, because he did not even eat and drink perceptibly, but it was known that the divine radiance was being increased like seventy elders, in the second time his abandonment of divine vanity of fasting was perceptible and also known, and the sweetness of divine glory was withheld, and through the medium of two fasts his person was glorified. Others say that because in the first time radiance and glory were divinely inscribed on the tablets, God placed them as for the wonder of visions, the radiance was hidden from the person of Moses. When, however, these were broken and Moses went up with a new beginning and fasted another forty days, the radiance and glory that were on the tablets that were broken came upon the person of Moses. And his person shone so that the people would fear and be confounded before him and would not raise a rebellion against him and would accept his words. The Ten Commandments alone were on the tablets, and because these were engraved on them plainly and were difficult, after the revelation they were interpreted spiritually and became spiritual. Because in the first descent from the mountain, due to the sin of the calf he said nothing to them about the tabernacle, now he turns to command that materials be brought for its construction: he calls beams, timbers, and long and short planks, which are placed in the middle of the curtains and support them so that they do not sag.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܗܝܼ","severity":"info","text":"The verb ܙܗܝܼ (zahī) means 'was glorified' or 'shone'. Bar Salibi contrasts Moses' lack of glorification during the first fast with his glorification after the second fast, linking it to the reception of the divine radiance from the broken tablets.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܘܡ̈ܐ","severity":"info","text":"The plural ܨܘܡ̈ܐ (ṣawmē) 'fasts' refers to two distinct periods of fasting by Moses: the first forty days on Sinai (Exod 24:18) and a second forty-day fast after the golden calf incident (Exod 34:28). Bar Salibi uses this to structure his exegesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܣܪܐ ܦܘܼܩ̈ܕܢܐ","severity":"info","text":"The phrase 'Ten Commandments' (Exod 20:1–17) is a direct reference to the Decalogue. Bar Salibi notes they were engraved plainly on the first set of tablets, but after being broken and replaced, they were interpreted spiritually.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ","severity":"info","text":"The phrase 'divine vanity' (ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ) is unusual. It likely refers to the ascetic practice of fasting as a form of divine 'emptiness' or self-abnegation, a theme in Syriac monastic literature. Bar Salibi contrasts this with the perceptible radiance of the second fast.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ","severity":"info","text":"The phrase 'Others say' (ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ) introduces an alternative interpretation. This is a common structural device in Bar Salibi's commentary, presenting multiple exegetical views before offering his own synthesis.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛܜܠ","severity":"caution","text":"The word ܡܛܜܠ (maṭṭal) is a variant spelling of ܡܛܠ (maṭṭul) 'because'. The text is otherwise clear, but the orthographic variation may reflect scribal practice or dialect. The reading 'because' is secure.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'seventy elders' (ܫܒܥܝܼܢ ܣܒ̈ܐ) is ambiguous: it may refer to the seventy elders of Israel (Num 11:16) or to the seventy translators of the Septuagint legend. The reading taken is the former, as a comparison for Moses' radiance.","The term 'divine vanity' (ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ) is ambiguous: it could mean 'divine emptiness' (ascetic practice) or 'divine futility' (a negative connotation). The reading taken is the ascetic sense, consistent with Syriac monastic tradition."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"ܕܦ̈ܘܗܝ ܗ̄ ܕܦ̈ܐ ܩܿܪܐ ܠܩܝܣ̈ܐ ܐܪ̈ܝܼܟܐ ܘܦܬ̈ܝܐ ܗܿܢܘܢܿ ܕܡܬܬܣܝܼܡܝܼܢ ܗܼܘܘ ܥܠ ܪܝܫ ܕܦ̈ܐ ܐ݀ܬܝܢ ܘܢ݀ܩܫܝܼܢ ܒܡܫܟܢܐ: ܐܝܟ ܒܝܬ ܓܡܠܐ ܡܕܡ: ܘܐܝܬܝܼܘ ܟ݀ܠ ܓܒܪ ܕܐܬܚܼܫܒ ܒܠܒܗ ܗ̄ ܚܘܼܒܢܐܝܬ ܩܒܼܠܘ ܡܠ̈ܘܗܝ ܘܐܝܬܝܼܘ ܣܓܝܐܝܬ ܥܕܡܐ ܕܐܟܪܙ ܡܘܫܐ ܕܠܐ ܢܝܬܘܢܿ܀ ܟ݀ܠ ܓܒܪ ܕܐܬܚܼܫܒ ܒܪܘܼܚܗ܀ ܦܘܼܪܫܢܐ ܒܪܘܚܗ ܗ̄ ܒܡܨܛܒܝܿܢܘܼܬܗ ܠܡ ܘܕܠܐ ܩܛܝܼܪܐ ܘܕܠܐ ܥܨܝܢܐ܇ ܬܟܠܬܐ ܓܘܢܐ ܚܪܘܥܐ܇ ܣܡ̈ܟܐ ܩܿܪܐ ܠ̈ܡܐܢܐ ܕܥܠܝܗܘܢܿ ܡܬܬܣܝܼ̈ܡܢ ܨܝܪـܐ ܕܕܦ̈ܐ܀ ܚܡܫܐ ܡܘܼܟ̈ܠܝܼܢ ܠܕܦܝ̈ ܣܛܪܗ ܗ̄ ܕܕܡܝܐ ܕܕܦܐ ܗܢܐ ܢܩܝܼܪܐ ܗܼܘܐ ܡܼܢ ܚܕ ܓܒܐ: ܘܐܚܪܢܐ ܗܿܘ ܕܢܩܝܼܦ ܠܗ ܐܦ ܗܘܼ ܢܩܝܼܪ ܗܘ܆ ܘܥܿܐܠ ܗܼܘܐ ܒܝܢܬܗܘܢܿ ܡܘܼܟܠܐ܆ ܒܝܬ ܕܦܐ ܠܕܦܐ: ܐܝܟ ܗܿܘ ܩܝܣܐ ܙܥܘܪܐ ܕܪܡܝܢ ܒܠ̈ܘܼܚܐ ܡܐ ܕܡܬܬܒܪܝܼܢ ܥܠ ܬܪܝܢ܆ ܕܩܿܪܝܢ ܠܗ ܩܘܦ̈ܝܼܢܐ ܐܘܿܟܝܼܬ ܐܣܦ̈ܝܼܢܐ: ܕܐܦܟ ܗܢܐ ܐܣܟܡܐ: ܐܝܼܬ̄ܘ ܗܼܘܐ ܡܘܼܟܠܐ ܚܡܝܼܫܝܐ: ܡܘܼ̈ܟܠܐ ܕܝܢ ܗܿܢܘܿܢ ܐܪܒܥܐ܆ ܘܒܓܘ ܙܩܙܩ̈ܬܐ ܡܥܠܝܼܢ ܗܼܘܘ ܠܗܘܿܢ܇ ܟ݀ܠ ܬܪܬܝܢ ܙܩܙ̈ܩܢ ܠܕܦܐ ܚܕ܀ ܙܩܙ̈ܩܬܐ ܕܡܘܼ̈ܟܠܐ܇ ܐܝܟ ܐܝܕ̈ܗܬܐ ܐܢܝܢ ܕܥܿܐܠܝܼܢ ܒܗܝܢ ܡܘܼ̈ܟܠܐ ܥܒܿܕܐ ܕܨܘܪ̈ܬܐ ܕܢܐܡܪ. ܕܠܩܿܛܐ ܠܩܝܛܼܢ ܗܼܘܘ ܟ݀ܠܗܝܢ ܒܨܘܪ̈ܬܐ: ܘܒܣܣܣ ܕܬܚܘܬܘܗܝ ܕܡܕܒܚܐ ܥܒܝܼܕ܇ ܐܝܟ ܡܨܛܒܬܐ ܡܕܡ ܕܪ݀ܡܐ܀ ܕܡܝܐ ܗܿܘܝܐ ܗܼܘܬ݀ ܐܝܟ ܐܡܬܐ ܘܦܠܓܗܿ܆ ܟܕ ܡܼܢ ܛܝܼܢܐ ܐܘܿ ܡܼܢ ܩܝܣܐ ܟܒܪ ܥܒܝܼܕܐ ܗܼܘܬ݀ ܐܝܟ ܕܪ̈ܓܼܐ ܕܒܗܘܿܢ ܣܿܠܩܝܼܢ ܠܡܕܒܚܐ: ܡܛ݀ܠ ܕܡܕܒܚܐ ܬܠܬ ܐܡܝܼ̈ܢ ܪܘܡܗ: ܘܐܡܬܐ ܚܕܐ ܘܦܠܓܗܿ ܪܘܡܗ ܕܒܣܣ܀ ܥܒܕ ܠܩܢܐ ܕܢܚܫܐ ܗ̄ ܦܩܼܕ ܠ̈ܢܫܐ ܕܥܕܡܐ ܠܠܩܢܐ ܢܡܼܛ̈ܝܢ ܒܝܬ ܡܕܒܚܐ ܕܢܚܫܐ ܠܬܪܥ ܕܡܫܟܢ ܙܒܢܐ ܣܝܼܡܐ ܗܼܘܬ݀ ܠܩܢܐ ܕܢܚܫܐ܀","english":"nment of the world was not yet complete, and the people were not yet worthy to receive the full revelation. The boards were called long and wide planks that were placed upon the head of the boards, and they were fixed in the tabernacle, like a camel's load, as it were. And every man who thought in his heart received his words with love, and many until Moses proclaimed that there was no doubt. Every man who thought in his spirit. The distinction in his spirit was in his free will, not bound and not constrained. The inner trust was the foundation. The beams were called the beams upon which the covering of the boards was placed. Five crossbeams for the boards on its side, for the likeness of the board was this: it was heavy on one side, and the other that was attached to it was also heavy, and it entered into their midst crosswise, between board and board, like the small piece of wood that is placed in the boards when they are joined together, which is called \"qopya\" or \"aspiya.\" And this form was also the fifth crossbeam. The crossbeams, however, were four, and within them the pegs were inserted for them, two pegs for each board. The pegs of the crossbeams, like hands, as it were, that entered into the crossbeams, the work of the forms that he mentions. For they gathered all the forms, and at the base beneath the altar it was made, like some kind of structure that was placed. The likeness was like a cubit and a half, when with a plank or with a thick piece of wood it was made like the steps by which they ascended to the altar, because the altar was three cubits high, and the base was one and a half cubits high. He made the board of bronze, and he commanded the workers that until the board they should bring between the altar of bronze to the door of the tabernacle, the sacrifice was placed upon the board of bronze.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܦ̈ܝܼܢܐ ܐܘܿܟܝܼܬ ܐܣܦ̈ܝܼܢܐ","severity":"info","text":"The Syriac terms qopya and aspiya likely refer to dowels or tenons used in joinery, as in the construction of the tabernacle.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܟܠܐ","severity":"info","text":"The term mūḵlā (crossbeam) is used here for the structural beams of the tabernacle, distinct from the planks (dappē).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the tabernacle's construction follows the biblical account in Exodus 26–27, with detailed measurements and joinery techniques.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the tabernacle's construction, focusing on the beams, crossbeams, pegs, and the bronze altar base.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft contains a lacuna at the beginning ('nment of the world') and some unclear phrasing; the Syriac text is more coherent.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of 'qopya' and 'aspiya' is uncertain; they may denote specific types of joinery pegs or dowels.","The phrase 'like a camel's load' is a simile whose exact referent in the construction is ambiguous."],"confidence":"medium","notes":[]},{"i":86,"ref":"p86","source":"ܥܒܪܝܐ ܡܼܢ ܡܚ̈ܙܝܬܐ ܕܩܝ̈ܡܬܐ ܐ݀ܡܪ: ܐܡܬܝ ܕܐܬܐ ܥܡܐ ܠܡܫܟܢܐ܇ ܡܼܢ ܡܕܢܼܚܐ ܚܿܝܪܝܼܢ ܠܡܥܪܒܐ: ܒܗ݀ܝ ܕܠܓܒܐ ܕܡܥܪܒܐ ܣܿܓܕܝܼܢ ܗܼܘܘ܆ ܘܥܕܡܐ ܠܠܩܢܐ ܒܠܚܘܕ ܫܠܝܼܛܝܼܢ ܗܼܘܘ ܠܡܩܼܪܒ ܘܠܡܚܼܙܐ ܡܫܟܢܐ ܡܼܢ ܠܓܘ܀ ܡܕܒܚܐ ܕܥܛܪܐ ܠܓܘ ܡܼܢ ܦܪܣܐ ܡܬܬܣܝܼܡ ܗܼܘܐ ܡܼܢ ܝܡܝܼܢܗ ܕܗܢܐ: ܐܬܚܘܝܼ ܡܠܐܟܐ ܠܙܟܪܝܐ܀ ܗܡܝܢܐ ܕܦܕܬܐ: ܡܢܗ ܟܕ ܡܢܗ ܢܗܘܐ ܐܝܼܬ̄ܘ: ܐܝܟ ܙܘܢܪ̈ܐ ܡܨܝܪ̈ܐ܀ ܗܿܝܕܝܢ ܕܡܢܗ ܟܕ ܡܢܗ ܗ̄ ܐܝܟ ܡܫܘܼܚܬܐ ܕܦܕܬܐ ܢܗܘܐ܆ ܘܐܣܝܼܪ ܒܗ ܦܕܬܐ܀ ܟܠܝܼܠܐ ܕܢܙܝܼܪܘܬܐ ܩܿܪܐ ܠܗܿܘ ܕܡܿܨܒܼܬ ܒܛܒ̈ܥܐ ܗ̄ ܕܗܿܟܢܐ ܡܿܥܠܼܝ ܘܫܒܝܼܚ ܐܝܟ ܗܿܘ ܕܦܿܪܫ ܢܦܫܗ ܘܡܬܼܩܕܫ ܘܡܬܼܢܙܪ ܡܼܢ ܟ݀ܠܗܝܢ ܪ̈ܓܝܓܬܗ ܕܥܠܡܐ܇ ܘܗܿܘܐ ܒܝܬܐ ܕܐܠܗܐ܀ ܒܚܕ ܒܝܪܚܐ ܩܕܡܝܐ ܗ̄ ܝܪܚܐ ܩܕܡܝܐ ܠܢܝܼܣܢ ܩܿܪܐ: ܕܒܗ ܢܦܼܩܘ ܡܼܢ ܡܨܪܝܢ ܘܐܬܟܼܪܝܬ݀ ܒܪܝܼܬܐ ܘܒܗ ܒܡܫܟܢܐ ܕܨ݀ܐܪ ܠܥܠܡܐ ܐܬܢܼܩܫ ܣܼܡ܀ ܕܡܿܐ ܬܘܼܒ ܡܫܟܢܐ܇ ܐܦ ܒܙܒ̈ܢܐ ܘܫܘܼܚ̈ܠܦܐ ܘܝܘ̈ܡܬܐ ܠܥܠܡܐ: ܒܚܕ ܒܫܒܐ ܗܘܘ ܫܡܝܐ ܘܐܪܥܐ܆ ܘܒܚܕ ܒܫܒܐ ܩܼܡ ܡܫܟܢܙܒܢܐ܀ ܐܝܼܩܪܗ ܕܡܪܝܐ ܡܿܠܐܼ ܗ̄ ܐܝܩܪܗ ܩܿܪܐ ܠܥܡܘܼܕܐ ܕܥܢܢܐ ܕܐܬܼܪܟܢ ܥܠ ܡܫܟܢܐ ܘܐܓܢ ܥܠ̄ܘ: ܘܐܬܡܠܝܼ ܡܢܗ܀ ܐܝܩܪܐ ܬܘܼܒ. ܚܠܦ ܚܙܘܗ ܐ݀ܡܪ: ܘܡܣܼܬܠܩܐ ܥܢܢܐ ܡܼܢ ܥܠܘܝ ܗ̄ ܡܼܢ ܕܡܣܼܬܠܩܐ ܡܼܢ ܠܥܠ ܡܼܢ ܡܫܟܢܐ܀ ܫܠܡ ܣܦܪܐ ܕܡܦܩܢܐ ܣܘܼܥܪܢܐܝܬ ܘܥܠ ܚܛܝܐ ܝܘܿܚܢܢ ܒܪ ܡܠܟܐ ܩܪܡܙ ܕܟܬܼܒ ܨܠܘ.","english":"The Hebrews, from the visions of the revelations, say: When the people came to the Tabernacle, from the altar they looked to the west; for on the western side they used to worship, and only the priests were permitted to enter and see the Tabernacle within. The altar of incense was placed inside, before the curtain, and an angel showed it to Zechariah. The red heifer: when it is with its mother, it is like small Egyptian things. Then when it is with its mother, it is like the measure of the heifer, and the heifer is bound with it. He calls the crown of virginity that which is adorned with rings, for thus it is exalted and glorious, like one who separates himself and is sanctified and girded from all the desires of the world, and becomes a house of God. On the first of the month, the first month is called Nisan, in which they went out from Egypt and creation was established, and in it the Tabernacle of the Tent of the world was set up. Again, concerning the Tabernacle, also in the times, changes, and days of the world: on the first day of the week heaven and earth were made, and on the first day of the week the Tabernacle of the Tent was set up. The glory of the Lord fills; he calls the glory of the Lord the pillar of cloud that was spread over the Tabernacle and covered it, and it was filled with it. Again, glory. Instead of vision he says: and the cloud was removed from above it, that is, it was removed from above the Tabernacle. Completed is the book of Exodus, spiritually, and on the sinner John, son of the king, the crimson writer of the prayer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚ̈ܙܝܬܐ ܕܩܝ̈ܡܬܐ","severity":"info","text":"The phrase 'visions of the revelations' (Syriac: ܡܚ̈ܙܝܬܐ ܕܩܝ̈ܡܬܐ) likely refers to apocalyptic or visionary literature, possibly the Apocalypse of Baruch or other Jewish pseudepigrapha, which Bar Salibi cites as a source for Hebrew traditions.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܕܒܚܐ ܕܥܛܪܐ","severity":"info","text":"The 'altar of incense' (Syriac: ܡܕܒܚܐ ܕܥܛܪܐ) recalls Exodus 30:1–10, where the altar of incense is described for the Tabernacle. Bar Salibi connects it to the vision of Zechariah (Luke 1:11–20), where an angel appears at the altar of incense.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܕܬܐ","severity":"info","text":"The 'red heifer' (Syriac: ܦܕܬܐ) refers to the ritual of the red heifer (Numbers 19:1–22), used for purification. Bar Salibi's description of its size and binding with its mother reflects Jewish exegetical traditions, possibly from the Mishnah (Parah).","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܕ ܒܫܒܐ","severity":"info","text":"Bar Salibi notes that the Tabernacle was set up on the first day of the week, paralleling the creation of heaven and earth on the same day. This structural parallel aligns the Tabernacle's dedication with the cosmic order, a common typological motif in Syriac commentary.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܿܚܢܢ ܒܪ ܡܠܟܐ ܩܪܡܙ","severity":"info","text":"The colophon names 'John, son of the king, the crimson writer' (Syriac: ܝܘܿܚܢܢ ܒܪ ܡܠܟܐ ܩܪܡܙ), likely the scribe or patron of the manuscript. 'Crimson writer' may indicate a scribe who used red ink for rubrics, a common practice in Syriac manuscripts.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܡܨܪܝܢ","severity":"caution","text":"The phrase 'from Egypt' (Syriac: ܡܼܢ ܡܨܪܝܢ) is ambiguous: it could refer to the Exodus from Egypt or to the origin of the 'small Egyptian things' mentioned earlier. The text's syntax is unclear, and the reading 'from Egypt' is adopted based on the context of the Tabernacle's establishment.","cites":[{"key":"ed:dsc-229","label":"source edition: Literal Commentary on Exodus","url":"https://syriaccorpus.org/229"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'small Egyptian things' (Syriac: ܙܘܢܪ̈ܐ ܡܨܝܪ̈ܐ) is obscure; it may refer to a specific object or ritual practice, but the exact referent is uncertain.","The colophon's 'sinner John, son of the king' could be a self-deprecating scribal formula or a reference to a historical figure; the identity is not confirmed."],"confidence":"medium","notes":[]}]}