{"slug":"dsc-230","id":"syriac:dsc:dsc-230","title":"Literal Commentary on Leviticus","title_source":"Literal Commentary on Leviticus","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":"2026-11-15T05:57:48Z","cost_usd":0.026619},"source":{"registry_id":"syriac:dsc:dsc-230","work_id":"dsc-230","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/230"},"stats":{"passages":41,"english_words":12902,"coptic_letters":0,"source_letters":31068,"commentary_units":235,"commentary_kinds":9,"derived_notes":7,"ambiguities":79,"work_notes":4,"external_links":1,"timeline":4},"summary":{"work":"dsc-230","abstract":"Dionysius bar Salibi's Literal Commentary on Leviticus is a Syriac exegetical work from the late 12th to early 13th century, likely composed during his episcopal tenure in Amid (c. 1170–1200). The commentary employs a literal interpretive method (Syriac: ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ), focusing on the plain sense of the biblical text. It explains the book's title as 'the book of the priests' (Syriac: ܕܟܗ̈ܢܐ), directly translating the Greek Λευιτικόν. The work includes typological readings, such as Melchizedek as a prefiguration of Christ as High Priest, and a Christological interpretation of Leviticus's sacrificial system. The text survives in a single 16th-century manuscript (Vatican Syr. 148) with unrecorded marginalia, and was used in West Syriac lectionary cycles.","historical_context":"Dionysius bar Salibi flourished in the late 12th–early 13th century, serving as a bishop in Amid (modern Diyarbakır, Turkey) within the Syriac Orthodox Church. His Literal Commentary on Leviticus reflects the West Syriac exegetical tradition, which often combined literal and typological readings of the Old Testament. The work was likely composed between c. 1170 and 1200, during a period of Syriac theological flourishing under the Crusader states and the Ayyubid dynasty. The commentary's use in 13th-century liturgical rubrics indicates its integration into West Syriac lectionary cycles for Leviticus readings. The text survives in a single manuscript (Vatican Syr. 148), copied in the 16th century, with marginal corrections by a later hand that have not been fully collated. This limited transmission suggests a relatively narrow circulation, possibly within monastic or episcopal circles. The commentary engages with earlier Syriac exegetes, such as Ephrem the Syrian and Jacob of Edessa, and reflects the broader Christological interpretation of Leviticus common in Syriac Christianity.","significance":"Bar Salibi's commentary is a key witness to the West Syriac exegetical tradition of the late medieval period, demonstrating the persistence of literal and typological methods. Its use in lectionary cycles highlights its liturgical function, while the unrecorded marginalia offer potential for further textual criticism. The work connects to broader Syriac commentary traditions and Christological readings of the Old Testament.","timeline":[{"date":"c. 1170–1200","event":"Composition of the Literal Commentary on Leviticus by Dionysius bar Salibi during his episcopal tenure in Amid."},{"date":"13th century","event":"The commentary is referenced in West Syriac liturgical rubrics for Leviticus readings."},{"date":"16th century","event":"The sole surviving manuscript (Vatican Syr. 148) is copied, with later marginal corrections."},{"date":"Late 12th–early 13th century","event":"Flourishing of Dionysius bar Salibi as a Syriac Orthodox bishop and scholar."}],"relations":[{"work":"Commentary on Leviticus by Jacob of Edessa","relation":"Earlier Syriac exegetical model for literal interpretation","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's Commentary on the Pentateuch","relation":"Influential typological and Christological readings","key":"","label":null,"url":null},{"work":"West Syriac Lectionary","relation":"Liturgical use of the commentary for Leviticus readings","key":"","label":null,"url":null},{"work":"Vatican Syr. 148","relation":"Sole surviving manuscript with unrecorded marginalia","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-230","label":"DSC 230","url":"https://syriaccorpus.org/230","reason":"Edition of the Syriac text"}],"cautions":["The exact date of composition is uncertain; it is placed within Bar Salibi's episcopal tenure (c. 1170–1200) based on his flourishing period.","The single manuscript (Vatican Syr. 148) is a 16th-century copy, and its marginal corrections have not been fully collated, leaving variant readings unrecorded.","The commentary's attribution to Dionysius bar Salibi is generally accepted but not definitively proven by external evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000547,"generated":"2026-11-15T05:57:47Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/230"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8708"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-230","status":"pass","blocking":[],"warnings":[],"stats":{"passages":41,"translated":41,"commentary_passages":41,"commentary_units":235,"english_words":12902,"source_letters":35281,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th–early 13th century; this commentary likely dates to his episcopal tenure in Amid (c. 1170–1200).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single manuscript (Vatican Syr. 148), copied in the 16th century, with marginal corrections by a later hand.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi’s commentary was used in West Syriac lectionary cycles for Leviticus readings, as noted in 13th-century liturgical rubrics.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate the manuscript’s marginalia; some variant readings and glosses remain unrecorded.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"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: 41 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":41},"term_index":[],"citations":{"ed:dsc-230":{"label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܣܦܪܐ ܕܬܠܬ ܕܡܬܼܩܪܐ ܕܟܗ̈ܢܐ\nܐ݀ܬܝܢܢ ܬܘܼܒ ܒܗ ܒܪܬܚܐ ܕܪܘܼܚ. ܕܢ݀ܟܬܒ ܒܙܥܘܪ̈ܝܬܐ ܠܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܒܣܦܪܐ ܬܠܝܼܬܝܐ ܕܡܘܫܐ ܕܡܬܼܩܪܐ ܕܟܗ̈ܢܐ܇ ܐܬܩܪܝܼ ܓܝܪ ܐܘ̃ ܐܚܘܢܼ ܣܦܪܐ ܕܟܗ̈ܢܐ܇ ܡܛܜ ܕܒܗ ܥܠ ܟܗܢܘܼܬܐ ܐܝܠܝܢ ܕܒܟܗܢܘܬܐ ܡܿܡܠܠ ܗ̄ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܘܪ̈ܝܫܝܬܐ ܘܡܥܣܪ̈ܐ ܘܟܘܼܪ̈ܗܢܐ ܐܝܠܝܢ ܕܠܘܬ ܟܗ̈ܢܐ ܐ݀ܬܝܢ ܗܼܘܘ ܕܢܐܣܘܿܢ ܐܢܘܿܢ ܠܘ ܐܟܡܿܢ ܕܣܢܝܼܩ ܐܠܗܐ ܥܠ ܕܒܚ̈ܐ ܦܩܼܕ ܕܢܬܼܩܪܒܘܢܼ ܠܗ: ܐܠܐ ܐܝܟܢܐ ܕܢܐܣܘܿܪ ܠܒܢܝ̈ܢܫܐ ܒܚܘܼܒܗ ܘܕܢܠܦ ܐܢܘܿܢ ܕܠܘ ܟܝܿܢܐ ܕܢܦܐ ܐܝܬ ܠܚܝ̈ܘܬܐ ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܼܘܐ ܕܢܦܪܩܢ ܡܼܢ ܟ݀ܠܗܝܢ ܒܝܼܫ̈ܬܐ ܒܝܕ ܪܒ ܟܘܡܪ̈ܐ ܡܫܝܼܚܐ ܒܕܩ ܠܗܿܠܝܢ ܩܕܡܝ̈ܬܐ ܒܝܕ ܐܒܪܗܡ ܗ݀ܘ ܕܡܢܗ ܐܬܝܼܠܕ ܒܒܣܪ. ܘܡܠܟܝܙܕܩ ܨܪ ܛܘܼܦܣܐ ܒܟܗܢܘܼܬܐ ܘܒܐܕܫܐ ܕܩܘܼܪܒܢܗ. ܘܡܼܢ ܥܠܬ ܛܿܘܪܐ ܘܡܬܚܐ ܕܒܡܨܥܬܐ ܝܗܼܒ ܐܣܝܘܼܬܐ ܠܡܪ̈ܥܐ ܘܢܡܘܿܣܐ ܘܟܗܢܘܼܬܐ ܕܐܗܪܘܿܢ܆ ܐܝܟܢܐ ܕܒܝܕ ܩܘܼܪ̈ܒܢܝܗܘܢܿ ܕܝܣܪ̈ܠܝܐ ܢܐܬܘܿܢ ܠܘܬ ܓܡܝܼܪܘܼܬܐ ܕܫܪܪܐ܀","english":"Again, the literal interpretation of the book called Leviticus. It is again in the same vein of the Spirit. For it is written in brief for the literal interpretation of the third book of Moses, which is called Leviticus. For it is called the book of the priests, because in it, concerning the priesthood, those things which in the priesthood speak of sacrifices and offerings and first-fruits and tithes and the diseases which came upon the priests, that they might heal them or not, as God commanded concerning the sacrifices that they should be offered to him. But how he bound the evil ones in their sin and taught them that there is no life for the animals, because he was about to redeem them from all evils through the High Priest Messiah, after these earlier ones through Abraham, who was born in the flesh. And Melchizedek formed a type in the priesthood and in the manner of his offering. And with the coming of the mountain and the extension in the midst, he gave healing to the sick and the law and the priesthood of Aaron, how through the offerings of the Israelites they came to the perfection of truth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The phrase 'literal interpretation' (Syriac: ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) signals the work's exegetical method, focusing on the plain sense of the biblical text.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܟܗ̈ܢܐ","severity":"info","text":"The Syriac term ܕܟܗ̈ܢܐ (d-kahne) means 'of the priests,' directly translating the Greek Λευιτικόν and explaining the book's title as 'the book of the priests.'","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܟܝܙܕܩ","severity":"info","text":"Melchizedek is presented as a typological figure of the priesthood, prefiguring Christ as High Priest, a common theme in Syriac exegesis.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܘܪ̈ܝܫܝܬܐ ܘܡܥܣܪ̈ܐ","severity":"info","text":"This list of sacrifices, offerings, first-fruits, and tithes echoes the content of Leviticus, particularly chapters 1–7 and 27, which detail these ritual practices.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܒ ܟܘܡܪ̈ܐ ܡܫܝܼܚܐ","severity":"info","text":"The reference to 'the High Priest Messiah' reflects a Christological reading of Leviticus, typical of Syriac commentary tradition, linking the Old Testament priesthood to Christ.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with the coming of the mountain and the extension in the midst' is obscure; it may allude to Sinai and the Tabernacle, but the exact referent is uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܟܬܒܐ ܕܝܢ ܗܿܢܐ: ܠܐ ܕܬܫܥܝܼܬܐ ܡܬܐܼܡܠ܇ ܐܦܠܐ ܕܚܟܼܡܬܐ ܐܘܿ ܕܢܒܝܘܼܬܐ: ܐܠܐ ܕܐܝܬ̄ܘ ܦܘܼܩ̈ܕܢܐ ܕܡܼܢ ܐܠܗܐ ܒܐܝܼܕ̈ܝ ܡܘܫܐ ܐܬܬܣܝܼܡܘ ܠܥܡܐ ܡܼܢ ܐܠܗܐ ܒܗ ܒܙܒܢܐ ܘܡܛ݀ܠ ܕܒܪܢܫܐ ܡܼܢ ܢܦܫܐ ܘܦܓܪܐ ܡܿܪܟܼܒ ܘܐܝܬ ܚܛܗ̈ܐ ܕܒܝܕ ܦܓܪܐ ܡܣܼܬܥܪܝܼܢ ܐܝܟ ܓܘܪܐ ܘܓܢܒܘܼܬܐ ܘܩܼܛܠܐ ܘܐܝܬ ܕܡܼܢ ܢܦܫܐ ܐܝܟ ܟܦܘܼܪܝܐ ܘܓܘܼܕܦܐ ܘܪܡܘܼܬܐ: ܥܠܗ݀ܝ ܦܿܩܕ ܕܢܬܩܼܪܒ ܚܠܦ ܚܛܗ̈ܐ ܕܦܓܪܐ ܗܕܡ̈ܐ ܕܚܝ̈ܘܬܐ: ܘܚܠܦ ܚܛܗ̈ܐ ܕܢܦܫܐ: ܕܡܐ ܕܚܝ̈ܘܬܐ: ܘܚܠܦ ܚܛܗ̈ܐ ܕܢܦܫܐ: ܕܡܐ ܕܚܝ̈ܘܬܐ ܕܐܝܼܬ̄ܘ ܠܗܝܢ ܒܕܘܼܟܬ ܢܦܫܐ ܘܩܼܪܐ ܡܪܝܐ ܠܡܘܫܐ ܘܡܠܠ ܥܡܗ ܡܼܢ ܡܫܟܢ ܙܒܢܐ ܗ̄ ܒ݀ܬܪ ܕܐܬܢܼܩܫ ܡܫܟܢܙܒܢܐ ܘܐܫܬܡܠܝܼ ܒܨܒܬ̈ܘܗܝ ܡܼܢ ܒܝܬܐ ܕܓܒܼܐ ܠܗ ܘܨܒܼܐ ܕܢܥܡܼܪ ܒܗ ܡܼܢ ܬܡܢ ܫܪܝܼ ܕܢܡܼܠܠ܀ ܐܢܫ ܐܢܫ ܟܕ ܢܩܪܒ ܩܘܼܪܒܢܗ ܗ̄ ܬܢܢ ܡܛܣܐܝܬ ܐ݀ܡܪ ܡܛ݀ܠ ܕܒܚ̈ܐ ܘܕܐܝܠܝܢ ܚܝܘ̈ܬܐ ܘܐܢ ܥܠܬܐ ܕܩܘܼܪܒܢܗ ܗ̄ ܬܢܢ ܡܛܟܣܐܝܬ ܐ݀ܡܪ ܡܛ݀ܠ ܕܒܚ̈ܐ ܘܕܐܝܠܝܢ ܚܝܘ̈ܬܐ ܘܐܢ ܥܠܬܐ ܕܩܘܼܪܒܢܗ ܡܼܢ ܬܘܪܐ ܕܟܪܐ ܕܠܐ ܡܘܼܡ ܗ̄ ܒܬܘܪ̈ܐ ܕܝܢ ܕܟܪ̈ܐ ܥܡ ܢܩܒ̈ܬܐ ܡܬܩܪܒܝܼܢ: ܐܠܐ ܬܢܢ ܬܘܪܐ ܕܟܪܐ ܦܿܩܕ ܩܕܡܐܝܬ ܡܛܠ ܕܕܟܪܐ ܪܒ ܒܐܝܩܪܐ܀ ܥܠܬܐ ܩܿܪܐ ܠܕܒܚܐ: ܡܛ݀ܠ ܕܡܬܼܥܠܐ ܠܡܕܒܚܐ܀ ܒܙܒܢ ܐܦ ܠܗܘܿܢ ܠܡܕܒ̈ܚܐ ܥܠ̈ܘܬܐ ܩܿܪܐ: ܘܢܒܪܟܝܼܘ̄ ܠܡܬܪܥܝܘܼ ܠܗ ܒܟܗܢܐ ܕܢܩܪܒܗ ܠܕܒܚܗ ܩܕܡ ܡܪܝܐ܀ ܘܢܣܡܘܿܟ ܐܝܼܕܗ ܥܠ ܗ̄ ܗ݀ܝ ܕܢܣܡܘܿܟ ܥܠ ܫܠܡܘܼܬܐ ܕܪܥܝܢܐ ܕܡܩܪܒܢܐ ܪܡܿܙ܀ ܬܘܪܐ ܩܿܪܐ ܩܕܡܐܝܬ ܡܛ݀ܠ ܡܝܬܪܘܬܗ܆ ܕܟܪܐ ܕܝܢ ܒܬܪܗ ܒܗ݀ܝ ܕܡܝܩܪܝܼܢ ܕܟܪ̈ܐ ܡܼܢ ܢܩܒ̈ܬܐ: ܘܢܟܘܿܣ ܒܪ ܒܩܪܐ܇ ܩܕܡ ܡܪܝܐ ܗ̄ ܒܪ ܒܩܪܐ ܩܿܪܐ܆ ܠܬܘܪܐ ܕܠܐ ܥܕܟܝܼܠ ܢܦܝܼ ܒܥܒܿܕܐ܀","english":"The book of this: it is not a narrative, nor is it wisdom or prophecy, but rather it is commandments which were established by God through the hand of Moses for the people of God, concerning sacrifice. And because man is composed of soul and body, and there are sins which are committed by the body, such as theft, adultery, and murder, and there are those which are by the soul, such as denial, blasphemy, and pride, He commanded that for the sins of the body, the limbs of animals be offered, and for the sins of the soul, the blood of animals. And for the sins of the soul, the blood of animals which is in the place of the soul. And the Lord called to Moses and spoke with him from the Tabernacle, after the Tabernacle was constructed and filled with its vessels, from the house which He chose and desired to dwell in; from there He began to speak. Each person, when he brings his offering, it is said \"for the sake of\" because of the sacrifices and because of the animals, and the reason for his offering is said \"for the sake of\" because of the sacrifices and because of the animals, and the reason for his offering. With a bull, a male without blemish; but among bulls, males with females are offered. But He commanded a male bull first, because the male is greater in honor. He called the sacrifice \"reason\" because it is brought to the altar. In sacrifice, also for the altars, He called them \"elevations,\" and they would bless and intend for it with the priest who presents his sacrifice before the Lord. And he would lay his hand upon it; this laying on of the hand signifies the completion of the intention of the offerer. He called the bull first because of its superiority; the male, however, after it, in that males are honored with females. And he would cover the son with the cry, before the Lord; the son with the cry is called a bull which has not yet been yoked in work.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܬܒܐ ܕܝܢ ܗܿܢܐ","severity":"info","text":"The opening phrase 'the book of this' is ambiguous; it likely refers to the book of Leviticus, continuing the previous passage's identification of the work as a literal commentary on that book.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܠܬܐ","severity":"info","text":"The term 'reason' (ܥܠܬܐ) is used here to denote the sacrificial animal, explained as 'because it is brought to the altar' (ܕܡܬܼܥܠܐ ܠܡܕܒܚܐ). This reflects a wordplay on the root ܥ-ܠ-ܐ, meaning 'to go up' or 'to be brought'.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܼܛܠܐ","severity":"info","text":"The list of bodily sins (theft, adultery, murder) echoes the Decalogue (Exodus 20:13-15) and Levitical prohibitions, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܫܟܢ ܙܒܥܐ","severity":"info","text":"The 'Tabernacle' (ܡܫܟܢ ܙܒܥܐ) is the Tent of Meeting, central to the wilderness narratives in Exodus and Leviticus. Dionysius bar Salibi here interprets it as the place from which God spoke to Moses, aligning with the biblical account (Leviticus 1:1).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܪܐ ܩܿܪܐ ܩܕܡܐܝܬ","severity":"info","text":"The commentary follows the order of Leviticus 1, beginning with the bull (Lev 1:3) and then the male, reflecting the biblical sequence of sacrificial instructions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪ ܒܩܪܐ","severity":"caution","text":"The phrase 'son with the cry' (ܒܪ ܒܩܪܐ) is obscure; it is glossed as a bull not yet yoked, but the reading may be corrupt or reflect a rare idiom.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'the book of this' could refer to Leviticus or to the preceding commentary; the context favors Leviticus.","The phrase 'son with the cry' (ܒܪ ܒܩܪܐ) is uncertain; the translation 'bull which has not yet been yoked' is interpretive."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܒܗ݀ܝ ܕܢܟܘܿܣ ܡܿܘܕܥ܇ ܕܟܗܢܐ ܢ݀ܟܣ ܠܗ: ܘܠܘ ܡܪܗ ܕܕܒܚܐ: ܢܫܛܝܼܘܗܝ ܠܝܩܕܢܐ ܗ̄ ܡܛ݀ ܕܡܫܟܗ ܠܟܗܢܐ ܡܬܝܼܗܒ܀ ܝܩܕܐ ܩܿܪܐ ܠܕܒܚܐ ܡܛܠ ܗ݀ܝ ܕܝܿܩܕ܀ ܘܕܒܚܐ ܡܛ݀ܠ ܕܡܬܼܕܒܚ ܚܠܦ ܣܟ̈ܠܘܬܐ܀ ܫܠܡܐ ܬܘܼܒ܆ ܐܟܡܿܢ ܕܡܫܡܠܝܐܝܬ ܝܿܩܕ܆ ܬܘܼܒ ܡܛܜܠ ܕܒܪܥܝܢܐ ܫܠܡܐ ܡܬܼܩܪܒ܀ ܡܕܒ̈ܚܐ ܥܠ ܫܡ ܕܒ̈ܚܐ܇ ܥܠܬܐ ܥܠ ܫܡ ܥܠ̈ܘܬܐ܀ ܪܝܚ ܣܘܬܐ ܗ̄ ܥܛܪܐ ܕܗܝܼܢܐ ܘܫܡܝܼܢܐ܀ ܐܢ ܡܼܢ ܥܘܦܐ ܥܠܬܐ ܗ̄ ܒܝܕ ܥܘܦܐ ܠܟܿܠܗ ܓܢܣܐ ܕܦܪ̈ܚܬܐ ܐ݀ܡܪ ܐܢ ܫܘܦܢܝܼܢܐ ܘܐܢ ܝܘܢܐ܆ ܢܡܠܘܿܓ ܪܝܫܗ ܗ̄ ܢܦܣܘܿܩ ܩܪܩܦܬܗ܀ ܢܫܛܦܝܼܘܗܝ ܒܝܬ ܓܦ̈ܘܗܝ ܗ̄ ܢܨܛܪܐ ܠܘ ܥܠ ܚܨܗ܆ ܐܠܐ ܡܼܢ ܣܛܪܗ ܘܠܐ ܢܦܪܫ ܐܢܘܿܢ ܠܗܕܡ̈ܘܗܝ ܐܝܟ ܕܚܝ̈ܘܬܐ܀ ܘܢܡܨܐ ܕܡܗ ܗ̄ ܢܬܼܐܫܕ܀ ܘܢܥܒܪ ܩܘܪܩܒܗ ܗ̄ ܩܘܪܩܒܐ ܩܿܪܐ ܠܐܣܛܘܡܟܐ܆ ܢܫܕܐ ܠܡ ܠܐܣܛܘܡܟܐ ܘܠܐܘܟܠܐ ܕܒܗ܀ ܢܦܫܐ ܟܕ ܬܩܪܒܝ ܩܘܼܪܒܢܐ ܕܣܡܝܼܕܐ ܗ̄ ܒܿܬܪ ܚܝ̈ܘܬܐ ܦܿܩܕ ܥܠ ܦܐܪ̈ܐ: ܡܛ݀ܠ ܕܐܝܼܠ̈ܢܐ ܕܡܢܗܘܿܢ ܦܐܪ̈ܐ: ܠܐ ܩܿܢܝܢ ܪ̈ܓܫܐ ܘܙܘ̈ܥܐ ܐܠܐ ܚܝܘܬܐ ܠܚܘܕ܇ ܘܦܿܩܕ ܕܥܡ ܚܝܘܬܐ ܢܬܩܪܒܘܢܼ܀ ܢܫܝܼܦܐ ܢܗܼܘܐ ܩܘܼܪܒܢܗ ܗ̄ ܟܕ ܡܢܩܕܣ ܘܡܢܫܦ ܘܢܫܝܼܦ ܕܟܐܝܬ܀ ܘܢܣܝܼܡ ܥܠܘܗܝ ܡܫܚܐ ܠܬܚܘܝܬܐ ܕܕܗܝܼܢܘܼܬܐ ܘܠܐܬ݀ܐ ܕܡܪܚܡܢܘܼܬܐ܀ ܘܢܣܝܼܡ ܥܠ̄ܘ ܠܒܘܿܢܬܐ ܗ̄ ܠܒܘܿܢܬܐ ܠܫܘܼܘܕܥܐ ܕܡܨܛܒܝܿܢܘܼܬܐ ܐܠܗܝܬܐ ܕܒܗ ܒܕܒܚܐ܀ ܘܢܙܘܪ ܡܼܢ ܬܡܢ ܗ̄ ܢܣܼܒ ܡܼܢ ܢܫܝܼܦܐ ܡܿܠܐܼ ܙܘܪܗ ܘܢܣܩ ܠܡܕܒܚܐ: ܫܪܟܐ ܕܝܢ ܕܦܿܐܫ܇ ܠܟܗܢܐ ܢܗܘܐ ܩܕܘܿܫܩܘܼܕ̈ܫܝܼܢ ܗ̄ ܦܘܼܪܫܢ ܦܘܼܪ̈ܫܢܝܢ ܗ̄ ܕܦܘܼܪܫܢܐ ܐܝܼܬ̄ܘ ܕܦܼܫ ܡܼܢ ܦܘܼܪ̈ܫܢܘ̄ ܕܡܪܝܐ܀","english":"in this, the sacrifice makes known that the priest is worthy of it. And he is not the master of the offering, but he casts it into the fire, because the priest is able to be given. He calls the fire \"offering\" because it burns, and \"offering\" because it is offered on account of sins. Again, \"peace\" is offered, as when it is completely burned, again because it is offered for the sake of peace. Altars are named after offerings, and \"olah\" after \"olah\". The scent of the incense is the incense of frankincense and cassia. If it is a bird, the \"olah\" is by means of the bird for the whole species of fowl, whether sparrows or doves; he wrings its head, that is, he severs its cranium. He casts it between its wings, that is, he presses it against its back, but not on its side, and he does not divide its limbs as with animals. And he drains its blood, that is, he lets it flow. And he passes its crop, that is, he calls the stomach \"crop\", and he throws away the stomach and the food in it. He commands concerning fruits when you offer a sacrifice of first-fruits after animals, because trees that bear fruit do not have sensations and movements, but animals do; and he commands that they be offered with animals. His sacrifice becomes pure when it is sanctified and washed and becomes pure in a pure manner. And he places oil upon it for the indication of joy and the sign of mercy. And he places salt upon it, salt for the indication of divine wisdom which is in the sacrifice. And he binds it, and when he has bound it, he takes it, and when it is pure, he fills his hand with it and goes up to the altar. The remainder, however, is for the priest. The Holy of Holies is the division of divisions, that is, the division which is distinct from the divisions of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܩܕܐ","severity":"info","text":"The Syriac term ܝܩܕܐ (yaqdā) is glossed by Bar Salibi as 'fire' and then reinterpreted as 'offering' (ܕܒܚܐ) via a wordplay on the verb 'to burn' (ܝܩܕ). This reflects a common exegetical move in Syriac commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܠܡܐ","severity":"info","text":"The term ܫܠܡܐ (šlāmā) is explained as 'peace' and linked to the peace offering (šelāmîm). Bar Salibi notes that it is offered 'for the sake of peace' (ܒܪܥܝܢܐ ܫܠܡܐ), a typical Syriac etymological gloss.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܛܪܐ ܕܗܝܼܢܐ ܘܫܡܝܼܢܐ","severity":"info","text":"The mention of frankincense (ܗܝܼܢܐ) and cassia (ܫܡܝܼܢܐ) reflects standard ingredients of the incense offering in the Jerusalem temple and later Syriac liturgical practice.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܪܩܒܐ","severity":"info","text":"Bar Salibi glosses ܩܘܪܩܒܐ (qorqəbā) as 'stomach' (ܐܣܛܘܡܟܐ), explaining that the crop of the bird is removed and discarded. This clarifies a technical term for the bird's digestive organ in the sacrificial procedure.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܒܘܿܢܬܐ","severity":"info","text":"The term ܠܒܘܿܢܬܐ (ləbūḵtā) is interpreted as 'salt', with a symbolic meaning: it signifies divine wisdom (ܡܨܛܒܝܿܢܘܼܬܐ ܐܠܗܝܬܐ) present in the sacrifice. This allegorical reading is typical of Bar Salibi's method.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܫܢܐ","severity":"info","text":"The phrase 'Holy of Holies' (ܩܕܘܿܫܩܘܼܕ̈ܫܝܼܢ) is explained as 'the division of divisions' (ܦܘܼܪܫܢ ܦܘܼܪ̈ܫܢܝܢ), a Syriac calque on the Hebrew qōdeš haqqodāšîm. Bar Salibi adds that it is distinct from the divisions of the Lord, likely a reference to the priestly portions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is unclear: 'ܕܦܼܫ ܡܼܢ ܦܘܼܪ̈ܫܢܘ̄ ܕܡܪܝܐ' may be corrupt; the reading taken follows the English draft's 'distinct from the divisions of the Lord'."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܡܼܢ ܢܫܝܼܦܐ ܘܡܼܢ ܡܫܚܐ ܡܢܬܐ ܢܣܼܒ: ܥܡ ܟܿܠܗܿ ܠܡ ܠܒܘܿܢܬܐ ܗ̄ ܡܛܠ ܕܠܒܘܿܢܬܐ ܟܿܠܗ ܣܿܠܩܐ ܗܼܘܬ݀ ܠܘܬ ܐܠܗܐ: ܢܫܝܼܦܐ ܘܡܫܚܐ ܐܟܡܿܢ ܕܡܬܼܐܟ̈ܠܢܐ ܐܝܬܝܗܘܿܢ ܡܢܬܐ ܕܣܿܠܩܐ ܗܼܘܬ݀ ܡܢܗܘܿܢ ܒܠܚܘܕ ܐܝܟ ܕܠܕܘܼܟܪܢܐ܀ ܚܝܪ̈ܬܐ ܠܠܚܡܐ ܣܡܝܼܟܐ ܩܿܪܐ܀ ܦܪܣܐܝܬ ܓܪܕܓ. ܘܠ̈ܓܢܐ ܟܢܕܘܪ: ܠܡܝܕܣ ܕܡܿܝܢ܀ ܛܝܓܢܐ ܛܒܩܐ ܗܿܘ: ܘܐܦ ܛܪܛܩܠ ܠܗܢܐ ܕܡܝܐ܇ ܘܡܒܙܥܐ ܒܙ̈ܥܐ ܩܛ̈ܝܼܢܐ܇ ܘܥܠ ܓܘܼܡܪ̈ܐ ܡܬܬܣܝܼܡܐ ܟܕ ܡܬܼܥܒܕ ܒܗܿ ܡܕܡ܇ ܘܣܦܬܐ ܠܝܬ ܠܗܿ: ܘܐܝܬ ܕܐ݀ܡܪܝܼܢ ܕܡܼܢ ܫܦܘܼ̈ܕܐ ܡܬܼܥܒܕܐ܇ ܘܠܡܨܝܼܕܬܐ ܕܡܝܐ: ܦܘ̈ܬܝܗܝ ܦ̈ܬܐ: ܘܣܘܿܟ ܥܠܘܗܝ ܕܣܡܝܼܕܐ ܡܫܚܐ ܐܝܟ ܕܢܗܐܘ ܐܝܟ ܗܢܐ ܕܩܿܪܝܢ ܐܢܫ̈ܐ ܣܪܝܼܕ܀ ܟ݀ܠ ܚܡܝܼܪ ܘܟܿܠ ܕܒܫ ܠܐ ܬܣܩܘܢܼ ܗ̄ ܦܿܩܕ ܕܢܣܬܠܐ ܚܡܝܼܪܐ ܬܢܢ܇ ܥܠ ܕܐܝܼܬ̄ܘ ܛܘܼܦܣܐ ܕܥܝ̈ܕܐ ܫܟܝܼܪ̈ܐ܀ ܬܘܼܒ ܟܕ ܢܫܼܬܒܩ ܕܢܚܼܡܥ ܡܬܬܫܝܼܛ ܘܫ݀ܟܢܝܼܢܢ ܥܠܘܗܝ ܕܒܒ̈ܐ ܘܪ̈ܚܫܐ ܘܡܙܪܗܡ܀ ܕܒܫܐ ܦܿܩܕ ܕܠܐ ܢܬܼܩܪܒ ܗ̄ ܡܛ݀ܠ ܕܫܿܟܢܐ ܕܒܘܪܝܼܬܐ ܥܠ ܟܿܠ ܨܒ̈ܘܢ ܘܡܢܗܝܢ ܡܬܼܟܢܫ ܘܐܝܬ ܒܗܝܢ ܣܘܿܓܐܐ ܕܛܡ̈ܐܐ ܠܢܡܘܿܣ: ܘܟ݀ܠܗ ܩܘܼܪܒܢܐ ܕܣܡܝܼܕܐ ܒܡܠܼܚܐ ܬܡܠܘܿܚ ܗ̄ ܥܠ ܟ݀ܠܗܘܿܢ ܩܘܪ̈ܒܢܐ ܬܬܩܪܒ ܡܠܚܐ܇ ܐܟܙܢܐ ܠܡ ܕܟܿܠܗܝܢ ܡܐܼܟ̈ܠܬܐ ܒܠܥܕ ܡܠܚܐ ܠܐ ܗܢܝ̈ܐܢ ܗܿܟܢܐ ܐܦܠܐ ܗܿܢܘܿܢ ܚܿܫܚܝܼܢ ܠܒܝܬܝܘܼܬܐ ܕܐܠܗܐ: ܐܢ ܠܐ ܡܬܡܠܚܝܼܢ ܒܗܝܡܢܘܼܬܐ ܘܝܼܕܥܬܐ ܕܒܐܠܗܐ ܘܒܚܘܼܒܐ: ܘܡܼܢ ܥܝ̈ܕܐ ܕܠܘܬܢ ܫܩܼܠܗܿ ܠܗܕܐ: ܝܿܗܒܐ ܓܝܪ ܛܥܡܐ ܠܡܐܼܟ̈ܠܬܢ ܘܡܫܪܪܐ ܘܥ݀ܒܕܐ ܠܩܝ̈ܡܐ ܕܒܝܢܬܢ܇ ܣܓܝ̈ܐܐ ܓܝܪ ܕܒܿܥܝܢ ܕܐܣܪ̈ܐ ܕܚܘܼܒܐ ܥܡ ܚܕ̈ܕܐ ܢܩܝܼܡܘܢܼ: ܘܒܗܕܐ ܠܡ ܡܬܚܫܚܝܼܢ܀","english":"is the fire. And the oil and the salt are taken with all the bread, because all the bread ascends to God. The oil and the salt, as the foods that are the offering, ascend from them alone, as for the memorial. The rest he calls \"leavened bread.\" In Greek, \"girdle.\" And the wafers, \"round.\" For the measure of water. The \"tagra\" is a \"tabqa,\" and also a \"tartqal\" for this water. And the pieces are small pieces, and they are placed on coals when something is done with it, and it has no lip. And some say that it is made from \"shpude\" and for fishing of water. Its width is \"pate,\" and oil is poured over it like a \"semiada,\" as this which is called \"ashé srid.\" All leaven and all honey shall not ascend, he commands, because leaven is a type of drunken customs. Again, when it is left to leaven, it spreads and worms and reptiles and vermin creep over it. He commands that honey not be offered because it can cause corruption on all vessels and from them it is spoiled, and there is in them much uncleanness for the law. And all the offering of fine flour shall be salted with salt over all offerings, salt is offered, as if all foods without salt are not pleasant, and thus they are not suitable for the household of God, if they are not salted with faith and knowledge of God and with love. And from the customs of the people, he took this, for it gives taste to foods and confirms and makes firm the covenants of the house. For many who wish to establish bonds of love with one another, and by this they are made suitable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܣܐܝܬ","severity":"info","text":"The Syriac ܦܪܣܐܝܬ (prsāʾīṯ) is a transliteration of Greek πλακούς, 'cake' or 'girdle-cake', here glossed as a type of bread.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܪܛܩܠ","severity":"info","text":"The Syriac ܛܪܛܩܠ (ṭarṭqal) is a loan from Greek τάρταρον or τάρταρος, possibly a vessel or basin for water, here associated with the 'tagra' (a pan or griddle).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܡܝܼܪ","severity":"info","text":"The prohibition of leaven (ܚܡܝܼܪ) and honey in offerings reflects Leviticus 2:11, where leaven and honey are excluded from cereal offerings, interpreted here as symbols of corrupt customs.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܫ","severity":"info","text":"The exclusion of honey (ܕܒܫ) from offerings is linked to its fermenting property and potential to attract vermin, echoing concerns in Leviticus 2:11 and later Syriac commentary traditions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܠܚܐ","severity":"info","text":"Salt (ܡܠܚܐ) is required for all offerings, symbolizing faith, knowledge of God, and love, and is said to be taken from 'customs of the people' (ܥܝ̈ܕܐ ܕܠܘܬܢ), possibly referring to ancient Near Eastern covenant practices.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܫ̈ܐ ܣܪܝܼܕ","severity":"caution","text":"The phrase ܐܢܫ̈ܐ ܣܪܝܼܕ (ʾaššē srid) is obscure; it may refer to a type of bread or offering, but the reading is uncertain and the Syriac text may be corrupt here.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܐܢܫ̈ܐ ܣܪܝܼܕ is unclear; possibly a scribal error or a rare loanword.","The reference to 'customs of the people' (ܥܝ̈ܕܐ ܕܠܘܬܢ) is ambiguous—could denote Jewish or pagan practices."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܬܘܼܒ ܠܕܒ̈ܚܐ ܚܝܠܐ ܝܿܗܒܐ ܘܕܠ̈ܝܼܠܝ ܠܝܩܕܢܐ ܥܿܒܕܐ ܠܗܘܢܿ ܒܗܿܘ ܕܡܬܩܐ ܠܪܓܝܘܼܬ ܒܣܪܐ ܕܠܐ ܢܣܪܐ ܘܢܙܕܗܡ܀ ܬܘܼܒ ܡܠܦ ܠܗܘܢܿ ܗܘܢܐ ܘܛܥܡܐ ܢܩܢܘܿܢ: ܗܿܘ ܕܒܗ ܚܝܿܒܝܼܢ ܕܢܩܪܒܘܢܼ ܕܒ̈ܚܐ: ܐܝܟ ܗ݀ܝ ܕܬܗܼܘܐ ܒܟܘܿܢ ܡܠܚܐ ܗ̄ ܚܘܼܒܐ ܘܝܼܕܥܬܐ܆ ܘܐܢ ܬܩܪܒ ܩܘܼܪܒܢܐ ܕܒܟܪ̈ܐ ܗ̄ ܒܟܪ̈ܐ ܩܿܪܐ ܠܪܝܫܐ ܩܕܡܝܐ ܕܥܒܘܼܪܐ܀ ܟܦܐ ܕܡܚܪܟܐ ܒܢܘܼܪܐ ܗ̄ ܚܛ̈ܐ ܕܡܚܪ̈ܟܢ ܘܡܩ̈ܠܝܢ܇ ܡܕܟܝ̈ܬܐ ܠܡ ܕܡܕܟ̈ܝܢ ܫܦܝܼܪ܀ ܠܚܡ ܩܘܼܪܒܢܐ ܗܘ ܗ̄ ܕܐܦ ܠܚܡܐ ܠܡ ܩܪܒ ܥܡ ܚܠܒܐ ܘܬܪܒܐ܇ ܐܟܙܢܐ ܓܝܪ ܕܠܚܡܐ ܡܢܝܼܚ ܠ̈ܟܦܢܐ܇ ܗܿܟܢܐ ܐܦ ܨܒܝܿܢܐ ܛܒܐ ܕܡܩܪ̈ܒܢܝܗܘܢܿ ܕܕܒܚ̈ܐ ܡܢܝܼܚ ܠܐܠܗܐ܀ ܘܢܦܫܐ ܟܕ ܬܚܼܛܐ ܒܛܘܼܥܝܝ ܡܼܢ ܟܿܠܗܘܿܢ ܗ̄ ܒܝܕ ܢܦܫܐ ܪܡܿܙ ܥܠ ܟ݀ܠܗ ܒܪܢܫܐ ܒܝܕ ܣܦܪܐ ܗܿܢܐ܀ ܢܚܼܛܐ ܠܡ ܡܼܢ ܛܘܼܥܝܝ ܗܞ ܕܠܐ ܡܼܢ ܨܒܝܢܐ ܘܠܐ ܟܕ ܪܥܿܐܼ ܘܟܕ ܝܿܕܥ. ܘܢܥܒܕ ܚܕܐ ܡܼܢ ܗܿܠܝܢ ܕܠܐ ܦܩܝܼܕ ܠܡܥܒܼܕ܀ ܐܢ ܟܗܢܐ ܕܡܫܝܼܚ ܢܚܼܛܐ ܠܚܘܒ̈ܘܗܝ ܗ̄ ܕܚܛܗ̈ܘܗܝ ܠܡ ܕܟܗܢܐ ܠܟܿܠܗ ܥܡܐ ܡܢܝܢ ܡܛܜܠ ܕܐܝܬ̄ܘ ܪܝܫܐ ܘܥܝܢܐ ܘܡܘܼܚܐ ܐܝܟ ܕܒܡܚܙܝܼܬܐ: ܘܚܛܝܼܬܗ ܣܘܓܦܢܐ ܿܗܝ ܕܟܿܠܗ ܥܡܐ܆ ܗܿܟܢܐ ܐܦ ܙܕܝܼܩܘܼܬܗ ܝܘܼܬܪܢܐ ܕܟܜܠ܆ ܡܛ݀ܠ ܓܝܪ ܕܡܨܥܝܐ ܘܡܪܥܝܢܐ ܐܝܬܘܗܝ ܒܝܬ ܐܠܗܐ ܠܒܢܝ̈ܢܫܐ܆ ܘܥܠܗ݀ܝ ܬܘܪܐ ܩܿܪܐ ܠܡܩܒܪܒܘܼ ܡܛܠܬܗ܀","english":"Again, to the sacrifices he gives strength, and to the laity he makes the offering, in that which is fit for the fatness of the flesh without sin and without harm. Again, he teaches them the being and the taste of the offering: that by which they are bound to offer sacrifices, as if the salt were to be in you, sin and knowledge, and if you offer the offering of firstlings, he calls the firstlings the first head of the produce. The cakes baked on the fire are the sins that are baked and roasted, pure ones, for they are purified well. The bread of the offering is that which also the bread is offered with fat and suet, for just as the bread expands the cakes, so also the good will of those who offer the sacrifices expands to God. And the soul, when it sins in error with all of them, is by the soul itself a sign concerning the whole person by the scribe of this. The sin in error is that which is not with will and not with intention and not with knowledge. And he does one of those which it is not commanded to do. If the priest of Christ sins, his sins are that the sins of the priest bring the whole people into danger, because he is the head and the eye and the mind, as in the vision: and his sin is a stumbling block for the whole people; thus also his righteousness is an advantage for all, because he is the mediator and the shepherd among the people of God for the faithful, and concerning them the law calls to offer for his sake.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܡܐ","severity":"info","text":"The Syriac term ܛܥܡܐ (ṭaʿmā) can mean 'taste' or 'sense,' but here it likely refers to the 'meaning' or 'significance' of the offering, as Bar Salibi interprets the sacrificial system allegorically.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 2:4-7","severity":"info","text":"The mention of cakes baked on fire, bread offered with fat, and firstlings echoes the regulations for grain offerings in Leviticus 2, where oil, salt, and frankincense accompany the flour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"priest of Christ","severity":"info","text":"Bar Salibi applies the Levitical priesthood typologically to the Christian priesthood, a common Syriac exegetical move that sees the Old Testament cult as prefiguring the Church's hierarchy.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from ritual prescription to moral and ecclesiological application, linking the priest's sin to communal danger, a structural move typical of Bar Salibi's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sin and knowledge","severity":"info","text":"The pairing of 'sin and knowledge' (ܚܘܒܐ ܘܝܕܥܬܐ) may reflect a Syriac ascetic tradition that treats ignorance as a form of sin, echoing works like those of Isaac of Nineveh.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the soul, when it sins in error with all of them' is ambiguous: 'all of them' could refer to the sacrifices or to the sins listed; the reading taken is that the soul sins in relation to the sacrificial system.","The term 'tagra' in the previous passage is not explained here; its meaning remains uncertain."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܐܬܪ ܕܪܡܝܢ ܩܛܡܐ ܗ̄ ܕܘܼܟܬܐ ܐܝܟܐ ܕܫܿܕܝܢ ܗܼܘܘ ܩܛܡܐ ܕܕܒܚ̈ܐ ܒܝܢܬ ܩܢܩܠܐ ܠܡܕܒܚܐ ܪܡܝܢ ܗܼܘܘ܇ ܥܕܡܐ ܕܡܬܼܟܢܫ ܣܿܓܝܼ: ܘܟܢ ܡܦܩܝܼܢ ܠܗ ܠܒܪ: ܒܗ݀ܝ ܠܡ ܕܡܛܠܿܬܗ ܐܬܥܼܒܕ ܗܘܿ ܩܪܩܠ ܚܕܪ̈ܝ ܡܕܒܚܐ: ܘܐܝܟ ܕܥܠ ܟܗܢܐ܆ ܗܿܟܢܐ ܦܩܼܕ ܠܟܿܠܗܿ ܟܢܘܼܫܬܐ ܟܕ ܬܚܼܛܐ ܒܛܘܼܥܝܝ ܠܡܩܪܒܘܼ ܬܘܪܝܐ ܒܪ ܒܩܪܐ ܠܚܛܗܐ ܗ̄ ܐܟܡܿܢ ܕܚܛܗܐ ܕܟܗܢܐ: ܐܝܟ ܚܛܗܐ ܕܥܡܐ ܟ݀ܠܗ ܚܫܝܼܒ܆ ܗ݀ܝ ܕܢܟܣܝܼܘܗܝ ܠܬܘܪܐ ܩܕܡ ܡܪܝܐ ܗ̄ ܠܘ ܠܟܗܢ ܕܚܼܛܐ ܦܿܩܕ ܕܢܟܘܿܣ: ܐܠܐ ܐܚܪܢܐ ܕܠܐ ܚܼܛܐ܇ ܐܢ ܪܒܐ ܢܚܼܛܐ ܗ̄ ܐܝܢܐ ܕܪܒ ܒܫܘܼܠܛܢܐ ܐܘܿ ܒܛܘܿܗܡܐ܀ ܢܝܬܐ ܩܘܼܪܒܢܗ ܨܝܦܪܝܐ ܗ̄ ܡܼܢ ܕܡܢܗ ܠܐ ܦܿܩܕ ܕܢܪܘܿܣ܇ ܡܛ݀ܠ ܕܚܕ ܗܼܘ ܦܪܨܘܦܐ ܕܡܩܪ̈ܒܢܘܗܝ ܘܡܟܟܗ ܬܘܼܒ ܐܦܢ ܩܿܢܐܼ ܫܘܼܠܛܢܐ܇ ܒܗ݀ܝ ܕܨܝܦܪܝܐ ܕܒܨܝܼܪ ܡܼܢ ܬܘܪܐ ܦܿܩܕ ܠܗ ܠܡܩܪܒܘܼ܀ ܨܝܦܪܝܐ ܩܿܪܐ ܠܓܕܝܐ ܪܒܐ ܕܥܙ̈ܐ܀ ܗ݀ܝ ܕܐܡܼܪ ܥܠ ܟ݀ܠ ܬܓܡ̈ܝܼܢ: ܕܐܢ ܬܚܼܛܐ ܠܡ ܒܛܘܼܥܝܝ ܪܡܿܙ ܐܘܿ ܥܠ ܕܒܚ̈ܐ ܘܪ̈ܝܫܝܬܐ ܕܠܐ ܝܼܗܝܼܒܝܼܢ ܒܙܒܢܗܘܿܢ ܐܘܿ ܥܠ ܣܗ̈ܕܘܬܐ ܕܓ̈ܠܬܐ: ܐܘܿ ܥܠ ܕܝܼܢ̈ܐ ܕܢ݀ܦܩܝܼܢ ܗܼܘܘ ܡܢܗܘܿܢ ܥܘܿܠܐܝܬ: ܡܐ ܗ݀ܟܝܼܠ ܕܡܬܼܓܠܝܐ ܗܼܘܬ݀ ܣܗܕܘܬܐ ܦܿܩܕ ܠܡܿܢ ܕܣܥܼܪܗܿ ܠܡܩܪܒܘܼ ܩܘܼܪ̈ܒܢܐ܇ ܪܒܐ ܐܝܟ ܪܒܘܼܬܗ ܘܙܥܘܪܐ ܐܝܟ ܙܥܘܪܘܬܗ: ܘܐܦ ܠܡܼܦܪܥ ܡܕܡ ܕܛܠܼܡ: ܘܠܡܩܪܒܘܼ ܕܒܚ̈ܐ ܠܐܠܗܐ܀ ܘܢܦܫܐ ܟܕ ܬܚܼܛܐ ܘܬܫܡܼܥܝ ܩ̈ܠܐ ܕܡܘ̈ܡܬܐ ܗ̄ ܠܐ ܡܬܼܬܘܐ ܘܡܿܬܪܨ ܣܠܟܘܼܬܗ ܥܠ ܕܝܼܡܐ ܒܕܓܠܘܼܬܐ܀ ܘܗܘܼ ܣܗܕ ܐܘܿ ܚܼܙܐ ܗ̄ ܘܗܢܐ ܕܚܼܙܝܗܝ ܕܕܓܠ ܒܡܘ̈ܡܬܗ: ܘܠܐ ܡܿܟܣ ܠܗ ܢܬܚܝܒܘܢܼ ܬܪ̈ܝܗܘܿܢ ܫܘܝܐܝܬ܇ ܘܐܢ ܠܐ ܢܚܘܐ ܢܩܒܠ ܚܛܗܗ ܗ̄ ܥܠ ܗܿܘ ܕܚܙܼܝܗܝ ܪܡܿܙ ܕܐܢ ܠܐ ܢܟܣܝܼܘܗܝ ܩܕܡ ܟܗܢܐ ܢܩܒܠ ܚܛܗܗ: ܢܬܼܬܒܥ ܐܟܘܬܗ ܕܗܿܘ ܕܚܼܛܐ܀","english":"the place where the ashes were thrown, the place where the ashes of the sacrifices were thrown, they would throw them at the side of the altar, until it was very full; and then they would take it out. For this reason, the side of the altar was made like a circle. And just as concerning the priest, so he commanded the whole congregation, when they sin through ignorance, to offer a bull, a son of cattle, for the sin of the priest. For the sin of the priest is considered like the sin of the whole people. This which they covered the bull before the Lord, he did not command the priest who sinned to cover, but another who did not sin, whether the sin was great, that is, one who is great in authority or in rank. The offering of a goat, he did not command to cover with its blood, because the one who offers it and the one who covers it are the same person. Again, he also commanded a little authority, in that he commanded him to offer a goat, which is smaller than a bull. He calls a goat a \"great goat.\" This which he said concerning all the transgressions: that if they sin through ignorance, it refers to sacrifices and first-fruits which were not given at their time, or to testimonies of falsehood, or to judgments which were issued unjustly. So when a testimony was revealed, he commanded that they perform its offering, the great according to its greatness and the small according to its smallness; and also to repay what was unjust, and to offer sacrifices to God. And a soul, when it sins and hears the sounds of oaths, is not established and its conduct is corrected by judgment in falsehood. And he who witnesses or sees, and he who sees him who has lied in his oaths, and does not cover him, both are equally liable; and if he does not show, he receives his sin upon him who saw him, indicating that if he does not cover him before the priest, he receives his sin, and he is followed like the one who sinned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܝܦܪܝܐ","severity":"info","text":"The Syriac term ṣaypārīyā is glossed by the author as a 'great goat' (ܓܕܝܐ ܪܒܐ), indicating a specific sacrificial animal distinct from a bull.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 4–5","severity":"info","text":"The discussion of sin-offerings for the priest and the congregation, and the covering of the bull before the Lord, echoes Leviticus 4:3–21 and 5:5–6, where the priest offers a bull for his own sin and the congregation offers a goat.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ash disposal","severity":"info","text":"The description of ashes being thrown at the side of the altar until full, then removed, reflects Temple practice known from Mishnaic sources (Tamid 2:1–2), though Bar Salibi may rely on earlier Syriac exegetical tradition.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage moves from a ritual detail (ash disposal) to a legal principle (the priest's sin equals the people's sin), then to specific cases of transgression and testimony, forming a coherent thematic unit within the commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"covering the bull","severity":"info","text":"The requirement that a sinless person cover the bull, not the sinful priest, parallels the Mishnaic rule (Yoma 3:9) that the High Priest's sin-offering is handled by another priest, showing a shared legal tradition.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܓܡ̈ܝܼܢ","severity":"caution","text":"The Syriac term tagmē (transgressions) is ambiguous: it could refer to cultic violations or legal offenses. The author lists both sacrificial and judicial examples, but the precise scope remains unclear.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܬܓܡ̈ܝܼܢ' (transgressions) may include both cultic and civil offenses; the author's list is illustrative, not exhaustive.","The identity of 'another who did not sin' (ܐܚܪܢܐ ܕܠܐ ܚܼܛܐ) is not specified—could be a fellow priest or a layperson.","The term 'ܨܝܦܪܝܐ' (goat) is defined as a 'great goat' but the basis for this designation is not explained."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܐܘܿ ܢܦܫܐ ܕܬܩܪܘܿܒܝ ܒܟ݀ܠܡܕܡ ܕܛܡܐ ܗ̄ ܟ݀ܠܡܕܡ ܕܛܡܐ ܩܿܪܐ ܠܡܬܩܪܒܢܘܼܬܐ ܕܠܦܓܪܐ ܡܝܼܬܐ܇ ܐܘܿ ܠܟ̈ܠܒܐ ܛܡ̈ܐܐ܀ ܗܕܐ ܕܒܟ݀ܠ ܕܛܡܐܐ ܒܠܐ ܝܼܕܥܬܐ ܘܒܛܘܼܥܝܝ܀ ܐܢ ܢܩܪܘܿܒ ܒܟܿܠ ܛܡܐܘܬܐ ܕܢܫ̈ܐ ܗ̄ ܪܡܿܙ ܥܠ ܟܦܣܐ ܘܕܝܿܒܐ ܘܡܚܝܼ̈ܠܬܐ ܐܚܪ̈ܢܝܬܐ܀ ܣܐܬܐ ܫܬܐ ܦܩܝܼܙ̈ܝܢ ܗܿܘܝܐ܀ ܢܡܠܘܿܓ ܪܝܫܗ ܡܼܢ ܠܘܼܩܒܠ ܩܕܠܗ ܗ̄ ܠܐ ܢܦܠܓܝܼܘܗܝ ܠܡܢܘ̈ܬܐ܇ ܐܠܐ ܢܫܡܘܿܛ ܠܡ ܐܒܪ̈ܘܗܝ ܘܢܨܪܐ ܒܝܬ ܓܦ̈ܘܗܝ ܘܠܐ ܢܦܠܓܝܼܘܗܝ ܠܡܢܘ̈ܬܐ܆ ܘܢܦܣܩܝܼܘܗܝ ܠܬܪܝܢ ܐܝܟ ܚܝ̈ܘܬܐ܀ ܐܚܪ̈ܢܐ ܢܡܠܘܿܓ ܫܿܛܦ ܗ̄ ܠܘ ܠܡ ܡܼܢ ܚܨܗ ܫܿܛܦ ܠܗ: ܐܠܐ ܡܼܢ ܩܕܡܘܗܝ܀ ܘܢܦܫܐ ܟܕ ܬܚܼܛܐ ܘܬܥܠܐ ܥܘܠܐ ܠܐ ܒܢܟܼܠܐ ܗ̄ ܡܛ݀ܠ ܕܥܘܠܐ ܕܠܘܬ ܟܢܬܐ ܠܘܬ ܐܠܗ ܡܬܡܼܬܚܐ ܡܥܠܝܢܘܼܬܗ ܘܢܓܕܠ ܒܚܒܪܗ ܒܓܘܼܥܠܢܐ ܗ̄ ܕܚܕܐ ܡܼܢ ܨܒܘ̈ܢ܆ ܐܘܿ ܛ݀ܠܡ ܠܚܒܪܗ ܗ̄ ܒܚܕܐ ܡܼܢ ܨܒܘ̈ܬܐ܀ ܘܢܐܡܪܐ ܒܕܓܠܘܼܬܐ ܗܞ ܕܡܐ ܠܡ ܕܡܬܼܬܒܥ ܒܚܕܐ ܡܼܢ ܗܿܠܝܢ: ܘܡܫܼܬܟܚ ܒܗܝܢ ܕܕܓܠܐ ܐܝܼܬ̄ܘ ܒܡܘܡ̈ܬܐ ܕܥܠܝܗܿ܆ ܢܦܪܥܝܘܗܝ ܒܩܪܢܗܿ ܗ̄ ܒܪܝܫܗܿ ܠܗܿܘ ܕܛܠܿܡ: ܘܚܘܼܡܫܗ ܢܘܣܦ ܥܠܘܗܝ ܗ̄ ܘܚܕܐ ܠܡ ܡܼܢ ܚܡܫ ܕܝܼܠܗ ܢܘܣܦ ܥܠܘܗܝ܇ ܟܒܪ ܐܝܟ ܚܕܐ ܡܼܢ ܚܡܫ ܡܢܘ̈ܬܐ ܕܛܠܼܡ: ܢܦܪܘܿܥ ܠܡܿܢ ܕܕܝܼܠܗ ܗܘܼ ܢܬܠܝܼܘܗܝ ܒܝܘܡܐ ܕܩܘܼܪܒܢܗ ܗ̄ ܟܕ ܡܩܪܒ ܩܘܼܪܒܢܗ ܡܐ ܕܦܼܪܥ ܠܟܢܬܗ ܗܿܘ ܡܐ ܕܚܝܿܒ܇ ܢܝܬܐ ܩܘܼܪܒܢܗ ܠܡܪܝܐ: ܡܛܠ ܕܪܓܝܼܙ ܥܠܘܗܝ ܡܛܿܠ ܣܟܠܘܼܬܗ܀","english":"or the soul of the sacrifice in everything that is impure: everything that is impure calls for the offering of a dead body, or to impure dogs. This is in everything impure without knowledge and in error. If one offers in all impurity of women, it is a sign of menstruation and flux and other weaknesses. A sixth of a measure of crushed grain is. He shaves his head opposite his forehead, and he does not divide it into parts, but he plucks out his hair and cuts between his cheeks, and he does not divide it into parts, and he cuts it into two like animals. Others shave and wash him: not from his waist does he wash him, but from before him. And the soul, when it sins and commits iniquity, not in one way, because the iniquity with the priest is extended before God from his height, and he magnifies his companion in abomination, that is, of one of the parties, or he oppresses his companion in one of the parties. And he speaks in falsehood, which is like blood that is sought in one of the festivals, and is found in that of a liar, that is, in oaths concerning it, he pays it in its horn, that is, in its head, to the one who oppresses, and its fifth is added to it, that is, and one from five of his own is added to it, as if one from five parts of the oppression, and he pays to the one who is his own, and he hangs it on the day of his offering, that is, when he offers his offering, when he has paid his priest that which he owes, he brings his offering to the Lord, because he is angry with him on account of his folly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܡܐ","severity":"info","text":"The Syriac root ܛܡܐ (ṭmˀ) means 'impure' or 'defiled', often in a ritual sense. Bar Salibi uses it to categorize prohibited offerings, linking physical impurity to moral or cultic transgression.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܚܘܼܡܫܗ ܢܘܣܦ ܥܠܘܗܝ","severity":"info","text":"The phrase 'and its fifth is added to it' echoes Leviticus 5:16 (Peshitta), which prescribes a one-fifth penalty for misuse of sacred property. Bar Salibi applies this to restitution for oppression or false oaths.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܐܬܐ ܫܬܐ ܦܩܝܼܙ̈ܝܢ","severity":"info","text":"The 'sixth of a measure of crushed grain' (ܣܐܬܐ ܫܬܐ ܦܩܝܼܙ̈ܝܥ) refers to a specific dry measure in Syriac tradition, likely a seah (about 7.3 liters). This detail reflects the commentary's interest in precise ritual quantities.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܢܦܣܩܝܼܘܗܝ ܠܬܪܝܢ ܐܝܟ ܚܝ̈ܘܬܐ","severity":"info","text":"The description of cutting hair 'into two like animals' parallels a similar practice in the Babylonian Talmud (Mo'ed Qatan 1:7) for mourners, though Bar Salibi applies it to purification rites for impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܦܫܐ ܟܕ ܬܚܼܛܐ ܘܬܥܠܐ ܥܘܠܐ","severity":"caution","text":"The phrase 'the soul, when it sins and commits iniquity' is ambiguous: ܢܦܫܐ (naphšā) can mean 'soul', 'self', or 'person'. The English draft reads it as 'soul', but the context of legal restitution suggests 'person' is more precise.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܡܫܼܬܟܚ ܒܗܝܢ ܕܕܓܠܐ","severity":"info","text":"Bar Salibi's equation of falsehood with blood sought at festivals reflects a later Syriac Christian moralization of Levitical purity laws, where ritual impurity is reinterpreted as ethical sin.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a sixth of a measure of crushed grain is' (ܣܐܬܐ ܫܬܐ ܦܩܝܼܙ̈ܝܥ ܗܿܘܝܐ) is syntactically incomplete; the verb may be implied or the text is corrupt.","The referent of 'he' in the shaving and washing instructions is unclear—whether the priest or the penitent—and the English draft assumes the penitent, but the Syriac allows either."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܐܚܪ̈ܢܐ ܗ݀ܝ ܕܕܠܡܿܢ ܕܕܝܼܠܗ ܗܼܘ ܘܫܪܟܐ ܗܞ ܟܕ ܠܘ ܠܟܗܢܐ ܦܿܩܕ ܕܢܬܠ܆ ܐܠܐ ܠܡܿܢ ܕܐܬܼܛܠܡ ܡܢܗ: ܕܟܐܡܬ ܗܕܐ ܡܢܬܐ ܕܚܡܫ ܕܝܿܗܒ ܐܝܟ ܪܒܝܼܬܐ ܡܕܡ ܗܿܘܝܐ: ܘܝܘܼܬܪܢܐ ܕܙܘ̈ܙܐ܇ ܒܿܬܪܟܢ ܡܿܦܩܕ ܥܠ ܢܘܼܪܐ ܕܩܘܼܕܫܐ ܕܠܐ ܬܕܥܟܝ܇ ܠܘ ܡܛܠ ܡܝܩܪܘܬܗܿ ܐܠܐ ܡܛܠ ܐܝܼܩܪܐ ܕܕܚܒ̈ܐ ܕܒܗܿ ܝܿܩܕܝܢ ܗܼܘܘ܀ ܬܘܼܒ ܠܐ ܦܐܝܐ ܗܼܘܬ݀ ܕܒܟܿܠܫܥ ܢܦܘܢܼ ܟܗ̈ܢܐ ܗܿܢܘܿܢ ܕܠܐ ܫܠܝܼܛ ܠܗܘܿܢ ܕܢܬܟܪܟܘܢܼ ܒܕܘܼܟܝ̈ܬܐ ܕܠܐ ܙܕܩ̈ܢ܇ ܘܘܢܝܬܘܿܢ ܢܘܼܪܐ ܘܟܒܪ ܐܝܬ ܐܡܬܝ ܕܠܐ ܡܫܟܚܝܼܢ ܗܼܘܘ. ܘܗ݀ܝ ܕܓܕܫܐ ܟܡܐ ܙܒܢ̈ܝܼܢ ܘܡܟܐ ܐܝܬ ܐܡܬܝ ܕܡܫܬܘܚܪܝܼܢ ܗܼܘܘ ܕܚܒ̈ܐ ܐܘܿ ܒܿܛܠܝܼܢ ܗܼܘܘ: ܘܡܼܢ ܗܕܐ ܥܿܐܠܐ ܗܼܘܬ݀ ܡܣܒܪܢܘܼܬ ܥܠ ܟܗ̈ܢܐ ܘܥܠ ܩܘܼܛܢܐ܀ ܗܢܘ ܠܡ ܢܡܘܿܣܐ ܕܥܠܬܐ ܗ̄ ܥܠܬܐ ܬܢܢ ܠܢܘܼܪܐ ܩܿܪܐ܀ ܩܿܪܐ ܠܗܿ ܠܥܠܬܐ܆ ܐܘܿ ܡܛ݀ ܕܡܠܥܝܐ ܘܣܝܼܡܐ ܠܥܠ ܡܼܢ ܡܕܒܚܐ ܗܿܢܘ ܠܡ ܢܡܘܿܣܐ ܘܙܘܼܗܪܐ ܕܥܠܝܗܿ܀ ܟ݀ܠܗ ܠܠܝܐ ܥܕܡܐ ܠܨܦܪܐ ܗ̄ ܠܘ ܕܟ݀ܠܗ ܠܠܝܐ ܝܿܩܕܐ ܗܼܘܬ݀: ܐܠܐ ܕܬܗܼܘܐ ܩܒܝܼܪܐ ܟܿܠܗ ܠܠܝܐ܀ ܐܡܬܝ ܓܝܪ ܕܓܘܼܡܪ̈ܐ ܡܬܛܡܪ̈ܢ ܫܦܝܼܪ܇ ܠܐ ܣܟ ܕܥ̈ܟܢ܀ ܘܢܘܼܪܐ ܕܡܕܟܝܐ ܗ̄ ܠܗܿ ܟܕ ܠܗܿ ܩܿܪܐ܀ ܘܢܦܪܘܫ ܩܛܡܐ ܕܕܒܚܐ ܥܠ ܡܕܒܚܐ: ܘܢܫܕܐ ܠܩܛܡܐ ܒܝܬ ܒܣܣ ܕܡܕܒܚܐ ܠܩܢܩܠܐ: ܠܗܕܐ ܓܝܪ ܩܿܪܐ ܕܥܠ ܡܕܒܚܐ ܥܕܡܐ ܕܡܦܩܝܼܢ ܠܗ ܠܒܪ܀ ܡܪܥܕܐ ܢܥܒܕܝܘܼܗܝ ܗ̄ ܪܦܝܐ ܘܪܟܝܼܟܐ. ܐܝܟ ܚܒܝܼܨܐ ܡܕܡ ܦܬ̈ܝܢ ܦ̈ܬܝܢ ܗ̄ ܟܬ̈ܢܐ ܟܬ̈ܢܐ. ܡܛ݀ ܕܐܦ ܚܒܝܼܨܐ ܕܟܕ ܡܬܼܥܒܕ ܡܬܼ̇ܙܐ ܒܗ܆ ܦܬ̈ܝܢ ܦܬ̈ܝܢ܀ ܒܐܬܪܐ ܕܡܬܢܟܣܐ ܥܠܬܐ܆ ܡܬܢܼܟܣ ܚܛܗܐ ܗ̄ ܟܿܠܗܘܿܢ ܠܡ ܒܚܕܐ ܕܘܼ̣ܟܬܐ ܢܬܩܪܒܘܢܼ. ܒܕܘܼܟܬܐ ܠܡ ܕܕܒܚ̈ܐ ܗܼܘ ܕܒܚܼܐ ܢܬܼܕܒܚ ܠܘ ܒܕܡ ܐܚܪܝܢ: ܠܘ ܕܐܚܪܝܢ ܐܝܼܬ̄ܘ ܕܒܚܐ ܘܐܚܪܝܢ ܥܠܬܐ ܘܐܚܪܝܢ ܚܛܗܐ܀","english":"others, that is, of the sacrifice that is his own, and the rest, when he does not command the priest to offer, but the sacrifice that was offered by him. For this reason, this matter of the five that he gives is like a kind of principal, and the surplus of the coins; afterwards he commands concerning the fire of the sanctuary that it should not be extinguished, not because of its own honor, but because of the honor of the sacrifices that are burned in it. Again, it was not fitting that the priests should always be turning back to that fire over which they had no authority to wander in places that were not proper, and to see the fire, and sometimes they were not able. And this, how many times they were delayed and sometimes the sacrifices were extinguished or were cancelled. And from this, suspicion arose concerning the priests and concerning the altar. Therefore, the law of the offering calls the offering to the fire. It calls it the offering, or because it is full and placed upon the altar. Therefore, the law and the warning concerning it. All night until morning, that is, not that it burned all night, but that it would be buried all night. For when the coals are well hidden, they do not go out. And the fire of purification is for it when it calls it. And he separates the ashes of the sacrifice upon the altar, and he throws the ashes into the pit of the altar to the ground. For to this he calls \"upon the altar\" until they take it out. Trembling makes his works slack and soft. Like a pressed thing, something thin, thin, that is, layers, layers. Because also a pressed thing, when it is made, is stretched in it, thin, thin. In the place where the offering is covered, sin is covered, that is, all of them are brought together in one place. In the place, that is, of the sacrifices, that sacrifice is offered, not in another's blood; not that one is the sacrifice and another the offering and another the sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܠܬܐ","severity":"info","text":"The Syriac ܥܠܬܐ (ʿellta) can mean 'offering' or 'cause'; here it is used for the sacrificial offering brought to the fire, as distinct from the sacrifice itself.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to the fire of the sanctuary not being extinguished reflects the perpetual fire on the altar in the Jerusalem Temple, a motif also known in Syriac liturgical commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from discussing impurity and offerings to regulations about the sanctuary fire and the handling of ashes, marking a new thematic section in the commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'trembling makes his works slack and soft' is obscure; it may be a metaphorical description of improper sacrificial practice, but the exact referent is unclear.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary explains that the offering is called to the fire because it is placed full upon the altar, and the law warns that the fire must be kept burning all night by burying coals.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the five' (ܚܡܫ) is unclear; it may refer to a specific measure or number of offerings.","The phrase 'trembling makes his works slack and soft' is ambiguous in its referent and meaning."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܡܐܢܐ ܕܦܚܪܐ ܗ̄ ܦܿܩܕ ܕܢܬܬܒܪ ܡܐܢܐ ܕܦܚܪܐ ܡܐ ܕܡܬܼܒܫܠ ܒܗ ܡܼܢ ܩܘܼܕܫܐ: ܥܠ ܕܣܿܪܦ ܠܟܿܠ ܕܡܬܼܪܒܡܐ ܒܗ: ܘܕܠܐ ܬܣܼܒܪ ܕܕܒܝܼܩܐ ܒܗ ܨܒܘܼܬܐ ܕܩܘܼܕܫܐ ܦܿܩܕ ܕܢܬܼܬܒܪ ܕܠܐ ܒܥܠܼܬܐ ܬܬܫܝܼܛܝ ܨܒܘܼܬܐ ܕܩܘܼܕܫܐ ܘܐܢ ܒܡܐܢܐ ܕܢܚܫܐ ܗ̄ ܠܗܢܐ ܠܐ ܬܒܪ ܐܠܐ ܦܿܩܕ ܕܢܬܬܫܝܼܓ ܘܢܬܼܡܪܩ ܛ݀ܒܐܝܬ܆ ܚܫܚܪ̈ܬܐ ܕܦܝܼܠ̈ܢ ܒܡܫܚܐ܆ ܥܠ ܚܚܘܪܬܐ ܕܠܚܡܐ ܚܡܝܼܥܐ ܗ̄ ܚܡܝܼܥܐ ܕܦܩܼܕ ܕܢܩܪܒܘܢܼ ܠܗ ܡܼܢ ܡܢܝܿܢܐ ܕܚܚܪ̈ܬܐ ܦܛܝܼܪ̈ܬܐ ܕܩܘܼܪܒܢܐ ܐܝܼܬ̄ܘ: ܐܠܐ ܐܝܼܬܝܗܿ ܗܼܘܬ݀: ܠܬܚܬ ܡܢܗܝܢ܆ ܘܐܦܢ ܠܥܠ ܐܡܼܪ ܕܟ݀ܠ ܚܡܝܪܪ ܘܟܿܠ ܕܒܫ ܠܐ ܢܬܩܪܒ ܐܠܐ ܗܪܟܐ ܘܒܥܐܕܐ ܕܫܒܘ̈ܥܐ. ܦܿܩܕ ܕܢܬܼܩܪܒ ܚܡܝܼܥܐ: ܘܥܠܼܬܐ ܕܚܡܝܼܥܐ ܗܕܐ ܗܼܝ ܐܝܟܢܐ ܕܢܗܕܝܼܘܗܝ ܚܛܗ̈ܝܗܿ ܘܐܚܪܬܐ ܡܠܦ܆ ܕܒܡܓܪܬ ܪܘܼܚܐ ܘܒܒܘܼܚܢܐ ܢܬܼܩܪܒܘܢܼ ܕܒܚ̈ܐ܀ ܬܘܼܒ ܪܡܙܐ ܗܿܝ ܕܚܡܝܼܥܐ܆ ܥܠ ܥܝ̈ܕܐ ܥܬܝܼܩ̈ܐ ܘܡܡܟ̈ܟܐ ܕܫܘܼܥܒܕܐ ܩܫܝܐ ܕܒܡܨܪܝܢ: ܘܕܐܝܟܢܐ ܐܬܦܨܝܼܘ ܡܢܗ ܒܥܘܼܕܢܐ ܕܐܠܗܐ ܘܗܿܫܐ ܐܝܬܝܗܘܢܿ ܡܚܪܪ̈ܐ ܐܘܿܟܝܼܬ ܦܠ̈ܝܼܛܐ܀ ܚܚܪ̈ܬܐ ܩܿܪܐ ܠܓܪ̈ܝܣܐ ܣܡܟ̈ܝܬܐ: ܘܢܗܘܐ ܢܥܐ ܠܐܚܪܘܢܿ ܘܠܒܢ̈ܘܗܝ ܗ̄ ܢܥܐ ܫܡܐ ܗܿܘ ܥܒܪܝܐ ܘܡܬܦܼܫܩ ܚܕܝܐ܀ ܗܘܿ ܕܢܣܼܒ ܡܘܫܐ ܚܕܝܐ ܘܡܢܦܘܼ ܐܢܝܼܦܗ ܩܕܡ ܡܪܝܐ ܐ݀ܡܪ ܗ̄ ܬܠܝܗܝ ܘܐܥܒܪ̈ܝ ܩܕܡ ܡܪܝܐ ܘܚܘܝܗ ܠܥܡܐ: ܕܟܗܢܐ ܐܝܼܬ̄ܘ ܡܢܬܐ܀ ܫܩܐ ܕܝܡܝܼܢܐ ܗ̄ ܝܘܢܝܐ ܕܪܥܐ ܐܡܿܪ܀ ܫܩܐ ܕܝܡܝܼܢܐ ܗ̄ ܝܘܢܝܐ ܕܪܥܐ ܐܡܿܪ: ܗܕܐ ܗܿܝ ܡܫܝܼܚܘܼܬܗܘܢܿ ܗ̄ ܓܒܝܘܼܬܗܘܿܢ ܘܒܗܕܐ ܠܡ ܡܢܬܐ ܢܦܪܫܘܢܼ܀ ܩܝܿܡܐ ܠܥܠܡ ܗ̄ ܩܢܘܿܢܐ ܠܡ ܐܘܿܟܝܼܬ ܬܚܘܼܡܐ܀","english":"The vessel of clay he commands to be broken; the vessel of clay, when something of the sanctity is cooked in it, because it absorbs all that is boiled in it, and so that you may not think that the power of sanctity is held fast in it, he commands it to be broken, lest the power of sanctity be scattered without cause. But the vessel of bronze, this he does not break, but commands that it be scoured and polished well. The wafers of unleavened bread with oil, concerning the leavening of leavened bread, he commands that they be offered with the unleavened wafers of the sacrifice; they are not, but they were beneath them. And also above he says that all leaven and all that is bad shall not be offered except here and at the feast of weeks. He commands that leavened bread be offered. And the reason for this leavened bread is this: as it indicates its sins and teaches another, that with the repentance of the spirit and with confession, sacrifices are offered. Again, the leavened bread is a sign concerning the ancient customs and the humiliations of the harsh servitude in Egypt, and how they were delivered from it by the help of God, and now they are free, that is, fugitives. The wafers he calls \"griddle cakes\" (semkayatha), and it becomes a sign for others and for their houses; that sign is the Hebrew word and is interpreted \"joy.\" That which Moses took, a joy, and waved it before the Lord, he says, \"Lift it up and wave it before the Lord, and show it to the people, that this is the manna.\" The shekel of the sanctuary, he says, is the shekel of the sanctuary, the shekel of the head, he says. This is their anointing, that is, their election, and by this the manna is distinguished. The covenant forever, that is, the standing, or the boundary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܡܟ̈ܝܬܐ","severity":"info","text":"The term semkayatha (griddle cakes) is a Syriac plural form derived from the root smk, indicating a type of flatbread cooked on a griddle. Bar Salibi glosses it with the Hebrew word for 'joy' (ḥādāyā), linking it to the manna ritual.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 2:11-12","severity":"info","text":"The command to break clay vessels and scour bronze vessels echoes Leviticus 6:28 (LXX) and 11:33, where vessels used for sanctified food must be broken or purified. Bar Salibi interprets this as preventing the scattering of sanctity.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Egypt","severity":"info","text":"Bar Salibi interprets leavened bread as a sign of ancient customs and harsh servitude in Egypt, from which the Israelites were delivered by God's help. This reflects a typological reading common in Syriac exegesis, linking ritual to salvation history.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage transitions from regulations on vessels and offerings to a symbolic explanation of leavened bread and the manna ritual, concluding with a note on the covenant. The structure moves from literal command to allegorical interpretation.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܿܡܐ ܠܥܠܡ","severity":"info","text":"The phrase qyāmā l-‘ālam (covenant forever) is glossed as q‘ūqā (standing) or teḥūmā (boundary). This suggests a lexical ambiguity in Syriac, where the same term can denote a permanent covenant or a fixed limit.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings: the word for 'wafers' (ܚܚܪ̈ܬܐ) may be a scribal error for 'cakes' (ܚܪ̈ܬܐ); the phrase 'shekel of the head' (ܝܘܢܝܐ ܕܪܥܐ) is ambiguous, possibly meaning 'head tax' or 'chief shekel'; the final clause on the covenant may be a marginal gloss."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܘܟܢܫ ܠܟܿܠܗܿ ܟܢܘܫܬܐ ܗ̄ ܒܥܼܐ ܕܢܐܡܪ ܥܠ ܡܫܝܼܚܘܼܬܐ ܕܐܗܪܘܿܢ ܘܕܒܢ̈ܘܗܝ܇ ܘܐܬܟܢܫܼܬ݀ ܟܿܠܗܿ ܡܫܪܝܼܬܐ ܠܡܫܟܢܙܒܢܐ ܗ̄ ܠܟܿܠܗܝܢ ܟܢܫ: ܡܛ݀ܠ ܕܪ̈ܝܫܐ ܥܠܝܗܘܿܢ ܗܐ ܡܬܬܣܝܼܡ܆ ܘܚܠܦܝܗܘܿܢ ܥܬܝܼܕ ܠܡܟܗܢܘܿ܀ ܩܕܡ ܡܫܟܢܐ ܡܛ݀ܠ ܕܡܫܟܢܐ ܟܿܠܗ ܒܐܝܼܕ̈ܝܗܘܢܿ ܡܬܬܼܓܥܠ܆ ܘܿܠܝܐܝܬ ܒܣܗܕܘܬܐ ܕܝܼܠܗ ܒܓܠܝܐ ܡܬܓܼܒܝܢ ܘܠܘ ܒܟܣܝܐ܀ ܘܒܿܬܪ ܕܐܠܒܼܫ ܐܢܘܿܢ ܠܒܘܼܫܐ ܕܟܿܠܗܿ ܟܗܢܘܼܬܐ ܐܡܼܪ܀ ܘܝܗܼܒ ܥܠ ܦܪܝܼܣܐ ܝܼܕܥܬܐ ܘܩܘܼܫܬܐ ܗ̄ ܪܡܿܙ ܥܠ ܟܐܦܐ ܗܿܝ ܕܓܠܝܼܦ ܥܠܝܗܿ ܫܡܐ ܕܢܗܝܼܪܐ ܘܫܠܡܐ: ܕܡܝܐ ܕܒܗܿ ܒܦܬܐ ܐܣܝܼܪ ܗܼܘܐ ܗܡܝܢܐ ܗܿܘ ܕܕܒܝܼܩ ܗܼܘܐ ܒܗܿ. ܐܝܟ ܐܣܘܪ̈ܐ ܕܟܝ̈ܣܐ܇ ܗܿܢܘܿܢ ܕܐܡܿܪܝܼܢ ܦܪܝܼܣܐ: ܝܘܡ̈ܝ ܫܘܼܡܠܟܘܢ ܗ̄ ܝܘܡ̈ܝ ܣܝܡ̈ܝܟܘܿܢ ܕܒܗܘܿܢ ܐܬܬܣܝܼܡܬܘܿܢ ܟܗ̈ܢܐ: ܡܛ݀ܠ ܕܫܒܥܐ ܝܘܡ̈ܝܼܢ ܡܼܢ ܩܒܝܼܥܘܼܬܗ ܕܡܫܟܢܐ ܗܿܢܘܿܢ ܕܒܗܘܿܢ ܐܬܩܼܕܫܘ ܘܐܬܬܣܝܼܡܘ ܟܗ̈ܢܐ: ܒܿܬܪ ܗܿܠܝܢ ܒܝܘܡܐ ܬܡܝܼܢܝܐ ܕܐܝܼܬܘܗܝ ܚܕ ܒܫܒܐ: ܦܩܼܕ ܡܘܫܐ ܠܐܗܪܘܢ ܘܠܒܢܘ̈ܗܝ ܘܠܣܒ̈ܐ ܕܢܣܒܘܢܼ ܕܒܚ̈ܝܗܘܿܢ ܘܢܐܬܘܿܢ ܠܬܪܥܐ ܕܡܫܟܢ ܙܒܢܐ: ܘܡܼܢ ܕܐܬܟܼܢܫܘ ܐܘܕܥ ܐܢܘܿܢ ܥܠܼܬܐ ܕܟܢܝܼܫܘܼܬܗܘܿܢ ܗܞ ܦܘܼܩܕܢܐ ܕܦܩ ܡܪܝܐ ܕܬܥܒܕܘܢܼ ܡܬܼܓܠܐ ܥܠܝܟܘܿܢ ܫܘܼܒܚܗ ܩܿܪܐ܆ ܠܓܠܝܢܐ ܫܒܝܼܚܐ ܕܡܬܼܚܙܐ ܗܼܘܐ ܥܠ ܡܕܒܚܐ ܐܘܿ ܠܚܙܬܐ ܕܢܘܼܪܐ ܕܡܫܼܬܡܪܐ ܗܼܘܬ݀ ܡܼܢ ܩܕܡܘܗܝ܀","english":"And the entire camp was commanded to be broken, because it says concerning the priesthood of Aaron and his sons, and the whole camp was broken to show that it was all broken, because the leaders were appointed over them, and their successors were to be appointed. Before the tabernacle, because the whole tabernacle is moved by their hands, and there is no testimony of its own that is chosen openly and not in secret. And after he clothed them in the vestments of the whole priesthood, he said. And he gave upon the spread knowledge and truth, which signified the stone upon which was engraved the name of the pure and perfect: the water in which, on the surface, was bound that same serpent which was attached to it, like the bonds of the purse. That which the spread said: The days of your completion are the days of your ordination, in which you were appointed priests, because the seven days of the establishment of the tabernacle were those in which they were consecrated and appointed priests. After these, on the seventh day, which is the first day of the week, Moses commanded Aaron and his sons and the elders of the people to take their sacrifices and come to the door of the tabernacle of the sacrifice. And when they were broken, he made known to them the reason for their breaking: the command which the Lord issued, that you should do, that the glory might be revealed upon you, the glorious revelation that was seen upon the altar, or the vision of the fire that was preserved before him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܟܢܫ ܠܟܿܠܗܿ ܟܢܘܫܬܐ","severity":"info","text":"The phrase 'the entire camp was commanded to be broken' extends the earlier metaphor of breaking vessels to the camp itself, signifying a ritual dissolution of the old order before the new priesthood is established.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܟܢܐ","severity":"info","text":"The term 'tabernacle' (ܡܫܟܢܐ) is used here both as the physical tent and as a symbol of the movable divine presence, which is 'moved by their hands' (ܒܐܝܼܕ̈ܝܗܘܢܿ ܡܬܬܼܓܥܠ), emphasizing the transfer of authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܦܐ ܗܿܝ ܕܓܠܝܼܦ ܥܠܝܗܿ ܫܡܐ ܕܢܗܝܼܪܐ ܘܫܠܡܐ","severity":"info","text":"The 'stone upon which was engraved the name of the pure and perfect' likely alludes to the high priest's breastplate (ḥoshen) with engraved stones, as described in Exodus 28:15–21, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܘܡܐ ܬܡܝܼܢܝܐ ܕܐܝܼܬܘܗܝ ܚܕ ܒܫܒܐ","severity":"info","text":"The 'seventh day, which is the first day of the week' reflects the Syriac Christian liturgical week, where Sunday is both the first day and the day of ordination, aligning with the seven-day consecration of the tabernacle in Exodus 29:35.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܦܘܼܩܕܢܐ ܕܦܩ ܡܪܝܐ","severity":"info","text":"Bar Salibi interprets the 'command which the Lord issued' as a typological foreshadowing of the apostolic succession, where the 'glorious revelation' (ܫܘܼܒܚܗ ܩܿܪܐ) seen on the altar prefigures the manifestation of the Holy Spirit in ordination.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܿܬܪ ܕܐܠܒܼܫ ܐܢܘܿܢ ܠܒܘܼܫܐ ܕܟܿܠܗܿ ܟܗܢܘܼܬܐ ܐܡܼܪ","severity":"caution","text":"The clause 'And after he clothed them in the vestments of the whole priesthood, he said' is syntactically incomplete; the subject of 'he said' is ambiguous—possibly Moses or God—and the direct speech is not given, leaving the sense uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'he said' (ܐܡܼܪ) after the vesting is unclear; it may be Moses or God.","The 'serpent' (ܗܡܝܢܐ) bound to the stone is not identified; it may refer to the Nehushtan or a symbol of priestly authority.","The phrase 'the days of your completion' (ܝܘܡ̈ܝ ܫܘܼܡܠܟܘܢ) could be read as 'days of your perfection' or 'days of your ordination,' with the latter chosen here based on context."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܩܪܘܿܒ ܩܕܡ ܡܕܒܚܐ: ܘܩܪܒ ܚܛܗܟ ܗܞ ܗܢܐ ܩܘܼܪܒܢܐ ܩܕܡܝܐ ܐܝܼܬ̄ܘ ܕܕܒܚ̈ܐ: ܡܼܢ ܟܕ ܐܬܥܼܒܕ ܡܫܟܢ ܣܼܡ: ܙܕܩ ܕܐܟܡܐ ܕܐܡܼܪ ܦܘܠܘܿܣ ܕܠܘܼܩܕܡ ܚܠܦ ܚܛܗ̈ܘܗܝ ܢܩܪܒ ܟܗܢܐ: ܗܿܝܕܝܢ ܚܠܦ ܥܡܐ: ܡܛܠ ܕܠܝܬ ܕܕܟܐ ܡܼܢ ܚܛܝܼܬܐ܇ ܡܕܝܢ ܗܕܐ ܦܐܝܐ ܗܼܘܬ݀ ܕܟܕ ܐܬܥܼܒܕ ܪܝܫ ܟܗ̈ܢܐ܆ ܕܚܠܦ ܚܛܗ̈ܘܗܝ ܢܩܪܒ ܩܕܡܐܝܬ ܘܐܢ ܐ݀ܡܪ ܐܢܫ ܕܥܠ ܕܚܼܛܐ ܒܥܓܼܠܐ: ܥܠ ܗ݀ܝ ܩܪܒ ܚܠܦ ܢܦܫܗ ܩܕܡܐܝܬ ܠܐ ܦܐܝܐ ܕܡܼܢ ܫܪܪܐ܀ ܘܢܦܩܼܬ݀ ܢܘܼܪܐ ܡܼܢ ܩܕܡ ܡܪܝܐ ܘܐܟܼܠܬ݀ ܠܕܒܚ̈ܐ ܗ̄ ܗܕܐ ܗܿܝ ܢܘܼܪܐ ܩܕܡܝܬܐ ܕܢܚܼܬܬ݀ ܥܠ ܕܒܚ̈ܐ ܘܚܙܼܗܿ ܥܡܐ ܘܬܡܼܗܘ܀ ܘܒ݀ܬܪ ܕܩܪܒܘ ܩܘܼܪ̈ܒܢܝܗܘܢܿ ܟ݀ܠ ܕܦܩܼܕ ܡܪܝܐ ܢܦܩܼ: ܘܒܪܟܘ ܘܫܡܠܝܼܘ ܠܥܡܐ ܐܬܓܠܝܼ ܫܘܼܒܚܗ ܕܡܪܝܐ ܗ̄ ܫܘܼܒܚܐ ܬܢܢ ܩܿܪܐ ܠܢܘܼܪܐ ܥܙܝܼܙܬܐ ܕܢܦܼܩܬ݀ ܡܼܢ ܩܕܘܿܫ ܩܘܼܕܫ̈ܝܼܢ ܓܘܝܐ܇ ܘܐܟܼܠܬ݀ ܠܕܒܚ̈ܐ ܘܠܩܘܼܪ̈ܒܢܐ ܕܥܠ ܡܕܒܚܐ ܣܝܼܡܝܼܢ ܗܼܘܘ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܒ݀ܬܪ ܕܩܪܒܘ ܡܘܫܐ ܘܐܗܪܘܢ ܩܘܼܪ̈ܒܢܐ ܐܘܟܝܼܬ ܕܒܚ̈ܐ ܒܝܕ ܡܥܒܕܢܘܼܬܐ ܡܠܐܟܝܬܐ: ܢܦܩܼܬ݀ ܢܘܼܪܐ ܡܼܢ ܦܕܘܿܫܩܘܼܕ̈ܫܝܼܢ ܘܐܟܠܼܬ݀ ܠܩܘܼܪ̈ܒܢܐ܀ ܘܦܩܼܕ ܡܘܫܐ ܕܬܬܼܢܛܪܝ ܗܿܕܐ ܢܘܼܪܐ ܕܠܐ ܕܘܼܥܟܐ ܐܝܟ ܕܠܥܘܼܗܕܢܐ ܕܬܕܡܘܪܬܐ܇ ܘܢܣܒܼܘ ܢܕܒ ܘܐܒܝܗܘ ܓܒܪ ܦܝܪܡܗ ܘܣܼܡܘ ܒܗ ܢܘܼܪܐ ܢܘܼܟܪܝܬܐ ܒܛܘܼܫܝܐ ܘܣܡܼܘ ܥܠ ܡܕܒܚܐ܀ ܗܿܝܕܝܢ ܒܡܥܒܕܢܘܼܬܐ ܐܠܗܝܬܐ: ܡܢܗܿ ܕܕܘܼܟܬܐ ܢܦܩܼܬ݀ ܢܘܼܪܐ ܘܐܟܠܼܬ݀ ܐܢܘܿܢ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܐܫܬܝܼܘ ܘܪܘܝܼܘ܇ ܘܡܼܢ ܥܠܬ ܫܩܝܐ ܐܗܡܝܼܘ ܒܢܘܼܪܐ܇ ܘܕܥܟܼܬ܇ ܘܡܼܢ ܕܚܠܼܬܐ ܕܡܘܫܐ ܐܥܼܠܘ ܢܘܼܪܐ ܢܘܼܟܪܝܬܐ: ܘܡܫܪܪܝܼܢ ܠܗܕܐ ܡܼܢ ܗ݀ܝ ܕܒ݀ܬܪ ܩܠܝܼܠ ܦܩܼܕ ܡܪܝܐ ܠܐܗܪܘܿܢ ܘܠܒܢ̈ܘܗܝ ܕܚܡܪܐ ܘܫܟܪܐ ܠܐ ܢܫܬܘܿܢ ܡܐ ܕܥܿܐܠܝܼܢ ܠܡܫܟܢܐ ܕܠܐ ܢܡܘܼܬܘܢܼ܀","english":"He approached before the altar, and offered his sin-offering. This first offering was of sacrifices, when the Tabernacle was set up. It was fitting that, as Paul said, he first offered for his own sins, and then for the people, because no one is pure from sin. Therefore this was fitting: when the head of the priests was appointed, he offered first for his own sins. And if someone says that he who sins quickly offers for himself first, this is not fitting with the truth. And a fire went out before the Lord and consumed the sacrifices. This was the first fire that came down upon the sacrifices, and the people saw it and were amazed. And after they offered all their offerings that the Lord commanded, they blessed and completed them. The glory of the Lord was revealed. This glory is called the mighty fire that went out from the inner Holy of Holies and consumed the sacrifices and the offerings that were placed on the altar. Others say that after Moses and Aaron offered sacrifices, that is, sacrifices by angelic ministry, a fire went out from the Holy of Holies and consumed the offerings. And Moses commanded that this fire be kept, never to be extinguished, as a memorial of the wonder. And Nadab and Abihu, men of his family, took it and put the fire in a brazier secretly and placed it on the altar. Then by divine ministry, from that place a fire went out and consumed the offerings. Others say that they drank and became drunk, and when drunkenness entered, they fell into the fire and it was extinguished. And because of Moses' fear, they brought in another fire, and they confirm this from the fact that shortly after, the Lord commanded Aaron and his sons not to drink wine or strong drink when they enter the Tabernacle, lest they die.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܿܣ","severity":"info","text":"The reference to Paul likely alludes to the principle of offering first for one's own sins, echoing a Pauline idea (cf. 1 Tim 3:1-7 or similar).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܘܼܪܐ","severity":"info","text":"The miraculous fire from the Holy of Holies consuming sacrifices is a motif in Jewish and Christian traditions about the Tabernacle, paralleling accounts in Leviticus 9:24 and later rabbinic lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܘܼܪܐ ܥܙܝܼܙܬܐ","severity":"info","text":"The phrase 'mighty fire' (ܢܘܼܪܐ ܥܙܝܼܙܬܐ) is a distinctive epithet for the divine fire, emphasizing its supernatural origin and power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܘܼܪܐ ܢܘܼܟܪܝܬܐ","severity":"info","text":"The account of Nadab and Abihu secretly placing a brazier of fire on the altar, and the alternative explanation of their drunkenness, reflects later exegetical debates about the incident in Leviticus 10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ","severity":"caution","text":"The passage presents multiple conflicting traditions ('others say') about the fire's origin and the fate of Nadab and Abihu, indicating textual or interpretive fluidity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒ݀ܬܪ ܕܩܪܒܘ","severity":"info","text":"The narrative moves from the initial offering to the miraculous fire, then to the preservation of the fire and the subsequent prohibition of alcohol, following a logical sequence of events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'others' (ܐܚܪ̈ܢܐ) is unspecified; they may represent different exegetical schools or sources.","The phrase 'by angelic ministry' (ܡܥܒܕܢܘܼܬܐ ܡܠܐܟܝܬܐ) is ambiguous, possibly referring to a tradition that angels performed the sacrifices.","The cause of the fire's extinguishment is disputed: either Nadab and Abihu's drunkenness or a separate incident."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܢܫ̈ܝܼܢ ܐ݀ܡܪܝܼܢ ܕܡܼܢ ܗ݀ܝ ܕܐܗܡܝܼܘ ܒܢܘܼܪܐ ܕܥܟܼܬ݀: ܘܐܚܪܬܐ ܕܠܐ ܦܿܩܕ ܐܢܘܿܢ ܡܘܿܫܐ ܕܢܪܒܘܿܢ ܥܠܝܗܿ: ܐܠܐ ܕܡܢܗܿ ܢܣܝܼܡܘܢܼ ܒܦܝܪ̈ܡܐ܇ ܐܠܐ ܢܩܕܘ: ܡܛ݀ܠ ܠܘ ܒܦܘܼܩܕܢ ܡܘܫܐ ܐܥܼܠܘ ܢܘܼܪܐ ܢܘܼܟܪܝܬܐ. ܠܐ ܥܩܼܒܘ ܕܐܢ ܙܕܩ ܕܢܣܝܼܡܘܢܼ ܢܘܼܪܐ ܒܦܝܪ̈ܡܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ܆ ܕܡܛ݀ܠ ܬܠܬ ܣܟ̈ܠܘܬܐ ܝܼܩܕܘ: ܚܕܐ܆ ܕܟܕ ܐܝܼܬ ܗܼܘܐ ܢܘܼܪܐ []ܩܘܕܫܐ ܐܫܝܼܛܘܼܗܿ ܘܐܝܬܝܼܘ ܐܚܪܬܐ܀ ܘܕܒ̄ ܠܘ ܙܒܢܐ ܗܼܘܐ ܕܢܥܠܘܢܼ ܠܩܕܘܿܫܩܘܼܕܫ̈ܝܼܢ. ܡܛܠ ܕܒܥܐܕܐ ܕܚܘܼܣܝܐ ܦܩܝܼܕ ܗܼܘܐ ܐܗܪܘܿܢ ܠܡܥܠܘܼ ܦܝܪ̈ܡܐ܀ ܕܓ̄܆ ܗܼܢܘܿܢ ܒܡܪܚܘܼܬܐ ܣܥܼܘ ܕܠܐ ܦܘܼܩܕܢܐ ܕܡܘܫܐ ܕܐܗܪܘܢ܀ ܐܚܪ̈ܢܐ ܐܡܼܪܘ: ܕܡܛ݀ܠ ܪܘܝܘܼܬܐ ܠܡ ܕܡܬܚܙܘܙܝܢܘܼܬܐ ܥܡ ܚܬܝܼܪܘܼܬܐ: ܡܝܼܬܘ ܗܿܠܝܢ ܟܗ̈ܢܐ: ܐܙܠܼܘ ܒܫܘܼܠܛܢ ܢܦܫܗܘܿܢ ܕܠܐ ܦܘܼܩܕܢܐ: ܘܐܝܬܝܼܘ ܡܼܢ ܠܒܪ ܢܘܼܪܐ܇ ܕܠܐ ܒܙܒܢܗܿ: ܕܠܐ ܡܿܦܼܣ ܗܼܘ ܠܗܘܿܢ ܕܢܦܩܘܢܼ ܠܒܪ܀ ܕܠܐ ܒܙܒܢܗܿ ܗ̄ ܐܟܡܿܢ ܕܠܘ ܥܕܢܐ ܗܼܘܐ ܕܒܣ̈ܡܐ: ܐܠܐ ܐܝܟ ܕܠܡܬܚܙܘܙܝܘ ܒܠܚܘܕ ܩܕܡ ܥܡܐ ܢܦܩܼܘ ܐܝܬܝܼܘ: ܡܛ݀ܠ ܕܪܘܝܢ ܗܼܘܘ ܒܗ݀ܝ ܫܥܬܐ܀ ܘܢܦܩܼܬ݀ ܢܘܼܪܐ ܡܼܢ ܩܕܡ ܡܪܝܐ ܗ̄ ܟܢ ܓܘܝܐ: ܡܛ݀ܠ ܕܗܼܢܘܿܢ ܒܡܫܟܢܐ ܒܪܝܐ ܐܝܬܗܘܿܢ ܗܼܘܘ܀ ܢܘܼܪܐ ܩܿܪܐ ܠܒܪܩܐ ܡܕܡ ܕܡܼܚܐ ܐܢܘܢܿ ܘܐܦܢܝܼܘ ܢܦܫ̈ܬܗܘܢ ܟܕ ܦܓܪ̈ܝܗܘܢ ܠܐ ܐܘܩܕܘ܀ ܒܪܩܐ ܓܝܪ ܡܐ ܕܒܪܩ ܒܐܢܫ܇ ܠܐ ܡܚܪܟ ܠܗ: ܐܠܐ ܒܠܚܘܕ ܠܢܦܫܗ ܡ̰ܿܠܩ ܡܼܢ ܦܓܪܗ: ܗܿܟܘܬ ܢܕܒ ܘܐܒܝܼܗܘ ܢܦܫ̈ܬܗܘܿܢ ܫܢ̈ܝܢ ܡܼܢ ܦܓܪ̈ܝܗܘܿܢ: ܘܦܓܪ̈ܝܗܘܿܢ ܘܟܘܬܝܢ̈ܝܬܗܘܿܢ ܠܐ ܝܼܩܕܘ. ܘܡܝܼܬܘ: ܩܕܡ ܡܪܝܐ ܗ̄ ܒܡܫܟܢܐ ܒܪܝܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܗܼܢܘܿܢ ܘܠܒܘܼܫ̈ܝܗܘܢ ܝܼܩܕܘ ܘܟܘܬܝܢܝ̈ܬܗܘܿܢ ܕܥܠ ܠܒܘܼܫܐ ܠܐ ܝܼܩܕܘ.","english":"people. This second offering was of fire that came from the altar, and another reason why Moses did not command that they bring fire upon it, but that fire was placed in the pans, and not the altar, because it was not by Moses' command that they brought the fire into the sanctuary. They did not consider whether it was fitting that fire be placed in the pans. Others said that because of three errors they burned: first, that when there was fire in the sanctuary, they scattered it and brought another; second, that it was not a sacrifice that they brought into the Holy of Holies, because on the Day of Atonement Aaron was commanded to bring pans; third, that they acted in arrogance without the command of Moses to Aaron. Others said that because of drunkenness or revelry with insolence, the sons of Aaron died; they went by their own authority without command and brought fire outside, not for sacrifice, and it was not permissible for them to take it out. Not for sacrifice, as if it were not a time of incense, but as if for revelry alone before the people they brought it out, because they were drunk at that hour. And the fire went out before the Lord in the outer court, because they were in the outer tabernacle. Fire is called lightning, something that strikes and separates their souls while their bodies were not burned. For lightning, when it flashes in fire, does not consume it, but only ignites itself with its body; thus it happened that their souls were separated from their bodies, and their bodies and their tunics were not burned. And they died before the Lord in the outer tabernacle. Others said that their garments were burned and their tunics over the garments were not burned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܩܐ","severity":"info","text":"The Syriac term ܒܪܩܐ (barqā) means 'lightning'. Bar Salibi uses it as a simile for the divine fire that killed Nadab and Abihu without consuming their bodies.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 10:1-2","severity":"info","text":"The passage recounts the death of Nadab and Abihu (Lev 10:1-2). Bar Salibi reports multiple rabbinic-style explanations for why they brought 'strange fire' into the sanctuary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Day of Atonement","severity":"info","text":"Bar Salibi notes that on the Day of Atonement (Yom Kippur) Aaron was commanded to bring fire in pans, contrasting this with the unauthorized fire brought by his sons.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"drunkenness","severity":"info","text":"Bar Salibi records an interpretation that Nadab and Abihu died because of drunkenness and revelry, a moralizing explanation found in some Jewish and Christian traditions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"garments burned","severity":"info","text":"The text presents conflicting traditions: some say the bodies and tunics were not burned, others that the garments burned but the tunics underneath did not. The Syriac is ambiguous.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna after ܢܘܼܪܐ []ܩܘܕܫܐ, likely 'fire of the sanctuary'.","The phrase 'not for sacrifice' (ܕܠܐ ܒܙܒܢܗܿ) is repeated, possibly a scribal dittography.","The final clause about garments and tunics is syntactically unclear; the reading follows the English draft."],"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":13,"ref":"p13","source":"ܘܝܼܕܝܼܥܐ ܠܡ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒܐ ܕܩܪܒܘ ܠܡ ܗܿܢܘܿܢ ܕܐܬܦܼܩܕܘ: ܘܫܩܼܠܘ ܐܢܘܿܢ ܒܟܘܼܬܝܢ̈ܝܬܗܘܿܢ ܠܒܪ ܡܼܢ ܡܪܫܝܬܐ: ܘܒܕܚܓܘܿܢ ܓܘܼܫܡ̈ܝܗܘܿܢ ܝܼܩܕܘ ܘܠܒܘܼܫ̈ܝܗܘܢܿ ܣܛܪ ܡܼܢ ܟܘܬܝܢ̈ܝܬܐ ܐ݀ܡܪܝܼܢ: ܕܠܐ ܢܐܡܪ ܥܡܐ ܕܠܘ ܒܚܛܝܼܬܗܘܿܢ ܝܼܩܕܘ: ܓܼܕܫܐ ܓܼܕܫ ܠܗܘܿܢ ܐܝܟ ܫܪܐ ܕܓܕܫܐ: ܐܘܿ ܣܒܼܥܬ݀ ܒܗܘܿܢ ܢܘܼܪܐ ܡܛ݀ܠ ܣܓܝܐܘܬܗܿ ܥܠ ܗܿܟܢ ܢܼ̰ܛܪܬ݀ ܛܝܒܘܼܬܐ ܠܟܘܬܝܢ̈ܝܬܐ ܘܓܠܘܼܫܡܐ ܐܘܩܼܕܬ݀:ܐܝܟܢܐ ܕܢܕܥ ܟܿܠܢܫ ܕܡܼܢ ܡܪܝܐ ܗܿܝ. ܘܠܘ ܡܼܢ ܦܓܥܼܐ ܘܓܼܕܫܐ܆ ܘܐܠܘܼ ܓܕܫܢܝܬܐ ܗܼܘܬ݀: ܠܐ ܡܨܝܐ ܗܼܘܬ݀ ܕܟܘܬܝܼܢܐ ܠܐ ܬܐܩܼܕܝ: ܘܓܘܼܫܡܐ ܢܐܩܼܕ܇ ܘܐܢ ܢܐܡܪ ܐܢܫ ܥܠ ܕܡܩ̈ܕܫܢ ܗܼܘ̈ܝ ܟܘܼܬܝܼܢ̈ܝܬܐ ܠܐ ܝܼܩ̈ܕܝ: ܐܦ ܗܕܐ ܬܘܼܒ ܕܚܝܠܐ ܐܠܗܝܐ ܐܝܬܝܗܿ܀ ܗܕܐ ܗܿܝ ܕܐܡܼܪ ܡܪܝܐ ܕܒܩܪ̈ܝܼܒܝ ܐ݀ܬܩܕܫ ܗ̄ ܠܘ ܐܟܡܿܢ ܕܒܕܘܼܟܬܐ ܐ̱ܚܪܬܐ ܐܡܿܪ ܠܗ ܐܠܗܐ ܥܠܗܕܐ. ܐܠܐ ܗܕܐ ܒ݀ܥܐ ܕܢܐܡܪ: ܕܗܕܐ ܗܿܝ ܠܡ ܕܦܣܝܼܩܐ ܠܟܐܢܘܼܬܗ ܕܡܪܝܐ: ܕܐܦܢ ܠܡ ܢܗܼܘܐ ܐܢܫ ܕܩܪܝܼܒ ܘܒܝܬܝ: ܘܢܫܘܼܛ ܠܢܡܘܿܣܐ ܕܝܼܠܝ܇ ܠܐ ܢ݀ܣܒ ܐܢܼܐ ܒܐܦܘ̈ܗܝ ܐܠܐ ܡܿܦܩ ܐܢܼܐ ܥܠܘܗܝ ܓܙܪ ܕܝܼܢܐ ܟܐܢܐܝܬ܆ ܐܝܟ ܕܬܬܝܼܕܥܝ ܩܕܡ ܣܓܝ̈ܐܐ ܕܩܕܝܼܫܐ ܐܝܿܬܝ ܘܕܠܐ ܡܘܼܡ ܒܟܐܢܘܼܬܝ܀ ܪ̈ܝܫܝܟܘܢܿ ܠܐ ܬܦܪܥܘܢܼ ܗ̄ ܠܐ ܬܫܩܠܘܢܼ ܡܼܢ ܪ̈ܝܫܟܘܿܢ ܟܠ̈ܘܐ ܕܐܝܬܝܗܘܢܿ ܣܕܘ̈ܢܐ܇ ܕܐܝܬܝܗܘܿܢ ܦܩܝܼܪ̈ܐ ܘܬܓܠܘܿܢ ܪ̈ܝܫܝܟܘܿܢ ܒܥܠܬܐ ܡܘܬܐ ܕܗܿܠܝܢ܀ ܚܡܪܐ ܘܫܟܪܐ ܠܐ ܬܫܼܬܐ ܗ̄ ܡܛ݀ܠ ܕܣܟܠܘܼܬܐ ܕܒܢ̈ܝܟ ܡܼܢ ܥܠܬ ܚܡܪܐ ܗܘܼܬ݀܀","english":"And it is known that this which is written, that they offered that which was commanded, and they took the censers outside the camp, and with the fire they burned their bodies and their garments apart from the censers, it is said: that the people did not say that they burned because of their sins; a chance event happened to them like a chance occurrence, or they were consumed by fire because of its abundance over the censers, and the grace of the Lord protected the censers and consumed the bodies. As anyone can know that this was from the Lord, and not from accident or chance. And if it had been accidental, the censers could not have remained unburned while the bodies burned. And if one says that the censers were sanctified and therefore did not burn, this too is a divine power. This is what the Lord said: that by my offerings I am sanctified, not as in another place where God spoke concerning this. But this requires that it be said: that this is the meaning of the Lord's jealousy, that even if someone were to offer fire in my house and transgress my law, I would not take it upon his face, but would bring out a judgment of jealousy against him, so that it might be known before many that I am holy and without blemish in my jealousy. Do not shave your heads, do not take from your heads the locks that are veils, which are precious, and uncover your heads for the sake of the death of these. Do not drink wine and beer, because the folly within you arose from the cause of wine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܘܬܝܢ̈ܝܬܐ","severity":"info","text":"The censers (kōṯīnāṯā) are the focus of a miracle: they remain unburned while the bodies burn, demonstrating divine power rather than accident.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܢܘܼܬܐ","severity":"info","text":"The Syriac term kēʿūṯā (jealousy) is used here in a positive, divine sense, contrasting with human jealousy; it denotes God's zealous protection of his sanctity and law.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܩܪ̈ܝܼܒܝ ܐ݀ܬܩܕܫ","severity":"info","text":"The phrase 'by my offerings I am sanctified' echoes Leviticus 10:3 or a related tradition where divine sanctity is tied to proper offering, though not a direct quotation.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܡܪܐ ܘܫܟܪܐ","severity":"info","text":"The prohibition of wine and beer (ḥamrā w-šekrā) reflects Syriac Christian ascetic practice, possibly linked to Nazirite or monastic rules, and is applied here to the narrative of Nadab and Abihu.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a miracle narrative (censers unburned) to a moral injunction (do not shave heads, do not drink), linking divine judgment to ritual purity.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܚܝܠܐ ܐܠܗܝܐ","severity":"caution","text":"The phrase 'divine power' (d-ḥaylā ʾalāhāyā) may be a later gloss or interpolation, as it breaks the logical flow between the miracle and the moral lesson.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings: the phrase 'ܕܚܝܠܐ ܐܠܗܝܐ' may be a gloss; the exact referent of 'ܗܕܐ' in the moral section is ambiguous (the death of Nadab and Abihu or the general principle). The reading taken is that the censers' preservation is a divine sign, and the moral commands are a direct consequence."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܠܘ ܡܛ݀ܠ ܕܐܫܬܝܼܘ ܗܿܠܝܢ: ܦܩܼܕ ܠܐܗܪܘܢܿ ܕܠܐ ܢܫܼܬܐ ܚܡܪܐ: ܐܠܐ ܥܠܼܬܐ ܗܕܐ ܗܿܝ ܕܐܢ ܗܿܠܝܢ ܟܕ ܨܿܝܡܝܼܢ ܝܼܩܕܘ: ܟܡܐ ܝܬܝܪܐܝܬ ܐܢܬܘܿܢ ܐܢ ܬܪܘܘܿܢ܇ ܘܥܠܼܬܐ ܐܚܪܬܐ܆ ܕܬܦܪܫܘܢܼ ܒܝܬ ܩܘܼܕܫܐ ܠܛܡܐܐ ܗ̄ ܕܐܢܗܘܼ ܕܡܬܼܓܪܝܢ ܐܢܬܘܿܢ ܒܣܘܼܥܪܢܐ ܕܪܝܘܝܘܼܬܐ܇ ܡܐ ܕܩܿܪܒܝܼܬܘܿܢ ܠܨܒ̈ܘܬܐ ܐܝܠܝܢ ܕܛܡ̈ܐܢ ܠܢܡܘܿܣܐ ܠܐ ܦܿܪܫܝܼܢ ܐܢܬܘܢܿ ܠܗܝܢ ܐܘܿ ܡܬܪܚܩܝܼܢ ܐܢܬܘܿܢ ܡܢܗܝܢ ܡܼܢ ܥܠܬ ܪܘܝܘܼܬܐ: ܘܐܡܿܪܝܼܢ ܕܝܼܕܝܼܥܐ ܕܠܐ ܐܫܬܝܼܘ ܚܡܪܐ܆ ܡܼܢ ܗ݀ܝ ܕܒܝܘܡܐ ܕܚܕ ܒܫܒܐ ܐܝܼܬܘܗܝ ܬܡܝܼܢܝܐ܇ ܡܼܢ ܨܦܪܐ ܥܬܕ ܐܢܿܘܢ ܡܘܿܫܐ ܕܢܩܪܒܘܼܢ ܩܘܼܪ̈ܒܢܐ ܘܐܟܼܠܬ݀ ܢܘܼܪܐ ܟܣܝܼܬܐ ܠܩܘܪ̈ܒܢܐ: ܘܟܕ ܚܼܙܘ ܕܐܬܩܼܒܠܘ ܕܒ̈ܚܐ: ܒܪ ܫܥܬܗ ܩܪܒܘ ܦܝܪ̈ܡܝܗܘܿܢ ܒܢܘܼܪܐ ܢܘܼܟܪܝܬܐ ܘܒܗ ܒܥܕܢܐ ܝܼܩܕܘ܀ ܘܣܘܿܓܐܗܘܿܢ ܕܡ̈ܠܦܢܐ ܐ݀ܡܪܝܼܢ ܕܐܬܚܼܪܟܘ ܦܓܪܗܝܗܘܿܢ ܐܠܐ ܝܼܩܕܘ ܠܓܡܪ܀ ܡܛ݀ܠ ܕܩܝܡܬܐ ܗܿܝ ܘܣܝܼܡܬܐ ܗ̄ ܐܦܣܢܝܼܬܟ ܐܘܿܟܝܼܬ ܪܘܙܝܩܟ ܘܕܒܢ̈ܝܟ܀ ܚܕܝܐ ܕܦܘܼܪܫܢܐ ܘܫܿܩܐ ܗ̄ ܗܿܘ ܡܕܡ ܕܡܬܼܦܪܫ ܠܟ ܡܼܢ ܥܡܐ܀ ܒܐܬܪܐ ܕܕܟܐ ܗ̄ ܩܕܝܼܫܐ܀ ܘܨܝܦܪܝܐ ܕܚܛ̈ܐ ܡܬܬܼܒܥ ܬܒܥܼܗ ܡܘܫܐ ܗ̄ ܬܒܼܥܗ ܟܕ ܝܼܠܦ ܕܟ݀ܠܗ ܝܼܩܕ܀ ܬܪܒܐ ܕܝܼܠܗ ܗܼܘܐ ܕܢܐܩܕ ܠܚܘܕ܀ ܘܪܓܼܙ ܡܘܫܐ ܥܠ ܒܢ̈ܝ ܐܗܪܘܿܢ ܗ̄ ܥܠ ܕܠܐ ܐܟܠܼܘ ܚܕܝܐ ܘܫܩܐ ܡܢܗ ܕܚܛ̈ܗܐ܀","english":"others say that it was not because they drank wine that he commanded Aaron not to drink wine, but rather this reason: that if they, while fasting, burned, how much more so if they were drunk? And another reason: that they should separate themselves from the sanctuary to defile it, that is, that they who are burned while drunk in the act of drunkenness, when they approached the passions that defile the law, they did not separate themselves from them or distance themselves from them because of drunkenness. And they say that it is known that they did not drink wine, since on the day of the first of the week, which is the eighth day, in the morning Moses was about to offer the sacrifices, and a hidden fire consumed the sacrifices. And when they saw that the offerings were accepted, immediately they offered their firstborn in a foreign fire, and in that same hour they burned. And most of the teachers say that their bodies were charred but did not burn completely, because that is the resurrection and the treasure, that is, your Episemian, your Ochia, your Rozik, and your sacrifices. The breast of the sacrifice and the thigh, that is, that which is separated for you from the people, in a pure place, that is, holy. And the bird of sins follows its follower; Moses is its follower, when he learned that it all burned. The fat that was his was that which burned alone. And Moses was angry with the sons of Aaron, that is, because they did not eat the breast and the thigh from the sin-offerings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܣܢܝܼܬܟ ܐܘܿܟܝܼܬ ܪܘܙܝܩܟ","severity":"info","text":"These three terms (Episemian, Ochia, Rozik) are obscure and likely corrupt or transliterated from Greek or another language; they may refer to liturgical or sacrificial items, but their exact meaning is uncertain.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܘܡܐ ܕܚܕ ܒܫܒܐ ܐܝܼܬܘܗܝ ܬܡܝܼܢܝܐ","severity":"info","text":"The phrase 'the first of the week, which is the eighth day' reflects a Syriac Christian identification of Sunday as both the first day and the eighth day (symbolizing resurrection and new creation), a common typological motif.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܣܘܿܓܐܗܘܿܢ ܕܡ̈ܠܦܢܐ","severity":"info","text":"Bar Salibi notes that 'most of the teachers' held that the bodies were charred but not fully consumed, linking this to resurrection and treasure; this reflects a tradition that the burnt sons of Aaron prefigure resurrection.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܪܓܼܙ ܡܘܫܐ ܥܠ ܒܢ̈ܝ ܐܗܪܘܿܢ","severity":"info","text":"The passage concludes with Moses' anger at Aaron's sons for not eating the breast and thigh of the sin-offerings, framing the narrative as a moral lesson about priestly obedience and ritual purity.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܦܣܢܝܼܬܟ ܐܘܿܟܝܼܬ ܪܘܙܝܩܟ","severity":"caution","text":"The sequence 'Episemian, your Ochia, your Rozik, and your sacrifices' is textually uncertain; the Syriac may be corrupt or contain loanwords that obscure the intended sacrificial or symbolic referents.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity and meaning of 'Episemian, Ochia, Rozik' are unclear; they may be corrupt transliterations or technical terms.","Whether the 'hidden fire' is a divine or natural agent is left ambiguous."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܩܕܘܿܫܩܘܕ̈ܫܝܼܢ ܗܼܘ ܗ̄ ܦܘܼܪܫܢܐ ܕܡܼܢ ܦܘܼܪ̈ܫܢܐ ܐܝܬ ܗܼܘܐ ܠܟܘܿܢ ܡܢܗ: ܘܚܠܦ ܚܛ̈ܗܐ ܕܥܡܐ ܡܬܼܩܪܒ: ܘܗܐ ܠܐ ܥܿܐܠ ܡܼܢ ܗ̄ ܠܩܘܼܕܫܐ ܓܘܝܐ ܠܐ ܥܿܐܠ ܗܼܘܐ ܡܼܢ ܕܡܗ: ܡܫܡܠܝܐܝܬ ܝܿܩܕ ܗܼܘܐ܇ ܪܓܼܙ ܡܘܫܐ ܥܠܝܗܘܿܢ ܒܗ݀ܝ ܕܠܐ ܢ݀ܣܒ ܗܼܘܐ ܒܐܦ̈ܐ ܕܐܢܫ̈ܐ: ܡܛ݀ܠ ܕܚܘܼܒܗ ܕܐܠܗ ܡܝܩܪ ܗܼܘܐ ܥܠܘܗܝ ܝܬܝܼܪ ܡܼܢ ܚܘܼܒܐ ܕܐܚ̈ܐ ܥܒܕܗܿ ܠܟܐܬܐ: ܕܡܛܠܡܢܐ ܠܐ ܐܟܼܠ ܠܚܛܗܐ܀ ܠܕܒܚܐ ܓܝܪ ܕܥܠ ܐܦ̈ܝ ܚܛ̈ܗܐ: ܐ݀ܡܪ ܚܛܗܐ ܘܐܝܟܢܐ ܠܡ ܕܐ݀ܒܕ ܒܣܪܐ ܒܐܘܼܟܠܐ ܗܿܟܢܐ ܐ݀ܒܕܝܼܢ ܚܛ̈ܗܐ: ܟܿܠ ܓܝܪ ܕܥܐܠ ܗܼܘܐ ܡܼܢ ܕܡܗ ܠܩܘܼܕܫܐ ܓܘܝܐ: ܠܝܬ ܗܼܘܐ ܠܗܘܿܢ ܡܢܗ ܡܢܬܐ:ܐܗܪܘܿܢ ܕܝܢ ܟܕ ܐܬܬܙܝܼܥ ܡܼܢ ܟܐܬܐ܆ ܐܦܝܼܣܗ ܠܡܘܿܫܐ܇ ܕܠܘ ܠܡ ܡܛܠ ܡܒܣܪܢܘܼܬܐ ܥܒܼܕܢܢ ܗܕܐ: ܐܠܐ ܡܛ݀ܠ ܕܚܕܬܐܝܬ ܐܬܩܼܒܪܒܢܢ ܠܥܒܿܕܐ܀ ܚܕ̈ܘܬܐ ܗ̄ ܚܕ̈ܝܐ ܠܡ ܣܓܝ̈ܐܐ܆ ܘܡܛܝ̈ܢ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܗ̄ ܥܩ̈ܬܐ ܐܢ ܗܫܐ ܟܕ ܕܫܿܪܝܢ ܒܕܒܚܐ ܟ݀ܠܗܝܢ ܗܿܠܝܢ ܡܛܝ̈ܢ܆ [ܐ]ܝܟܢ ܗܿܘܝܐ ܗܼܘܬ݀ ܐܠܘܼ ܐܟܼܠܢ ܗܿܢܐ܆ ܐܟܙܢܐ ܕܒܠܐ ܝܼܕܥܬܐ ܥܒܼܕܘ ܘܝܼܩܕܘ ܒܢܘܼܪܐ܆ ܗܿܟܢܐ ܐܦܠܐ ܝܼܕܥܢܢ܆ ܕܐܝܿܕܐ ܡܢܬܐ ܦܩܝܼܕܐ ܠܢ ܘܕܫܼܠܢܢ ܕܢ݀ܥܒܕ ܡܕܡ ܕܠܐ ܐܬܦܼܩܕܢ ܘܟܕ ܡܿܫܐܠ ܐܗܪܘܿܢ ܐ݀ܡܪ܀ ܐܠܘܼ ܐܟܠܿܬ ܚܛܗܐ ܝܘܡܢܐ ܗ̄ ܕܠܐ ܨܢܥܬܐ ܘܚܪܥܘܼܬܐ ܫܐܼܠܘ܀ ܕܫܡܼܥ ܡܘܫܐ ܘܫܦܼܪ ܗ̄ ܥܠ ܕܫܐܼܠܗ ܬܡܝܼܡܐܝܬ ܠܦܘܼܬ ܣܘܼܥܪܢܐ ܕܗܘܼܐ: ܘܫܼܦܪ ܒܥܝܢ̈ܘܗܝ܀ ܗܕܐ ܚܝܘܬܐ ܗܘܼܬܘܿܢ ܐܟܿܠܝܼܢ ܗ̄ ܡܦܪܫ ܠܗܘܢܿ ܚܝ̈ܘܬܐ ܕܟܝ̈ܬܐ ܡܼܢ ܛܡ̈ܐܬܐ.","english":"holy of holies was the distinction of the sacrifices that they had from the blood: and on account of the sins of the people the offering was made: and behold, he did not enter from the blood into the inner sanctuary, he did not enter from the blood: completely it burned. Moses was angry with them because he did not take it upon the faces of the fire, because the love of God was more weighty upon him than the love of his brothers who made the calf: because of the calf he did not eat the sin-offering. For the sacrifice that is upon the faces of the sin-offering, he says the sin-offering, and just as the flesh is consumed by fire, so the sins are consumed. For everyone who entered from the blood into the inner sanctuary had no part of the sacrifice. Aaron, however, when he was moved from the calf, appeased Moses, not because he did this out of contempt, but because he was newly brought to the service. The joys are many, and all these are sorrows; or now, when they begin the sacrifice, all these come, as it would have been if they had eaten this. Likewise, without knowledge they did and burned in the fire; so also without knowledge, that which is commanded to them and which is fitting, they do something that was not commanded. And when Aaron asks, he says: If I had eaten the sin-offering on the day without fasting and drunkenness, they asked. So that Moses heard, and it was pleasing to him concerning his asking perfectly according to the event that happened: and his requests were pleasing. This animal was to them; the eaters are those who distinguish clean animals from unclean.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܕܘܿܫܩܘܕ̈ܫܝܼܢ","severity":"info","text":"The phrase 'holy of holies' (qaddiš qudšē) refers to the innermost sanctuary of the tabernacle, a term borrowed from Hebrew and common in Syriac liturgical and exegetical texts.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܛ̈ܗܐ","severity":"info","text":"The 'sin-offering' (ḥaṭṭāyē) alludes to Leviticus 4–5, where the sacrificial procedure for expiating sins is detailed; the commentary interprets the consumption of the offering by fire as a metaphor for the destruction of sins.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܐܬܐ","severity":"info","text":"The 'calf' (kāṯā) refers to the golden calf episode (Exodus 32), which Bar Salibi uses to explain Moses' anger and Aaron's subsequent appeasement, linking it to the sacrificial context.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܗܪܘܿܢ","severity":"info","text":"The passage shifts from a general discussion of sacrificial blood and sin to a specific narrative about Aaron's role, marked by the introduction of Aaron's question and Moses' response, which serves as a didactic exchange.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܝ̈ܘܬܐ ܕܟܝ̈ܬܐ ܡܼܢ ܛܡ̈ܐܬܐ","severity":"info","text":"The final sentence on distinguishing clean from unclean animals echoes Leviticus 11 and reflects a common Syriac exegetical concern with dietary laws, possibly influenced by earlier Jewish and Christian traditions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܙܢܐ ܕܒܠܐ ܝܼܕܥܬܐ","severity":"caution","text":"The phrase 'without knowledge' (b-lā yidʿtā) is ambiguous: it may mean ignorance of the law or lack of proper intention; the commentary leaves the precise nuance open, though the context suggests ritual error rather than moral failing.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without knowledge' (b-lā yidʿtā) could denote either ignorance of the commandment or lack of proper ritual intent; the commentary does not resolve this.","The reference to 'the eaters are those who distinguish clean animals from unclean' may imply a specific group (e.g., priests or laity) but is not explicitly identified."],"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":16,"ref":"p16","source":"ܠܘ ܐܟܡܿܢ ܕܐܝܬ ܛܡ̈ܐܐ ܒܟܝܿܢܐ: ܗܐ ܓܝܪ ܐܡܼܪ ܠܢܘܿܚ ܕܐܝܟ ܝܘܼܪܩܐ ܕܥܣܒܐ ܝܗܒܿܬ ܠܟܘܿܢ ܟܿܠ܆ ܘܦܘܠܘܿܣ ܕܟܿܠܡܕܡ ܕܟܿܐܼ ܗܼܘ ܠ̈ܕܟܝܐ ܘܠܝܬ ܡܕܡ ܕܡܿܣܼܠܝ ܐܢ ܒܬܘܕܝܼܬܐ ܡܬܼܢܣܒ܇ ܘܡܪܢ ܠܐ ܗܼܘܐ ܡܕܡ ܕܥܿܐܠ ܠܦܘܼܡܐ ܡܣܝܒ ܠܒܪܢܫܐ܇ ܐܠܐ ܥܠܼܬܐ ܗܕܐ ܗܿܝ܇ ܡܛ݀ܠ ܕܣܛܢܐ ܐܠܦܼ ܠܒܢܝ̈ܢܫܐ ܠܡܣܼܓܕ ܠ̈ܠܨܡܐ ܘܕܡܘ̈ܬܐ: ܘܝܬܝܪܐܝܬ ܫܪܝܼܘ ܒܗܕܐ ܦܘܢܝܩ̈ܝܐ ܘܡܨܪ̈ܝܐ܆ ܘܥܠ ܗܿܝ ܦܿܪ ܐܠܗܐ ܠܚܝ̈ܘܬܐ: ܡܢܗܝܢ ܠܕܒ̈ܚܐ ܘܡܢܗܝܢ ܠܡܐܟܘܿܠܬܐ ܘܡܢܗܝܢ ܠܛܡܐܐ ܐܝܟ ܕܠܐ ܢܫܼܬܟܚ ܚܕ ܐܬܪܐ ܠܣܓ̈ܕܝ ܠܦܬܟܪ̈ܐ: ܘܠܐܝܠܝܢ ܕܣܿܓܕܝܼܢ ܗܼܘܘ ܠܗܝܢ ܚܢ̈ܦܐ܇ ܐܦܣ ܠܥܒܪ̈ܝܐ ܕܢܐܟܠܘܢܼ ܘܢܕܒܚܘܢܼ: ܘܠܗܿܢܝܢ ܕܐ݀ܟܠܝܼܢ ܗܼܘܘ ܚܢ̈ܦܐ ܐܦ ܕܒܚܝܼܢ ܗܼܘܘ ܩܕܡ ܦܬܟܪ̈ܐ: ܐܣܠܝܼ ܘܛܡܐ. ܕܐܝܬܝܗܝܢ ܓܝܪ ܕܟܝ̈ܬܐ ܘܪܡܿܙ ܒܗ݀ܝ ܕܐܡܼܪ ܒܕܘܼܟ ܕܕܟܿܐܼ ܠܡ ܘܕܛܡܐ ܐܟܚܕܐ ܬܐܟܠܘܼܢܗ܇ ܐܝܟ ܛܒܝܐ ܘܐܝܟ ܐܝܠܐ܆ ܐܦ ܝܘܕ̈ܝܐ ܐܚܪܢܝܐܝܬ ܡܦܫܩܝܼܢ ܠܗܕܐ܇ ܡܕܝܢ ܟ݀ܠܗܝܢ ܚܝ̈ܘܬܐ ܛܒ̈ܢ ܘܫܦܝܼܪ̈ܢ. ܘܠܝܬ ܒܗܝܢ ܛܡܐܬܐ. ܡܛ݀ܠ ܕܚܕ ܗܼܘ ܟܝܢܗܝܢ ܘܡܛ݀ܠ ܒܪܢܫܐ ܐܬܒܪ̈ܝܼ܇ ܐܠܐ ܟܕ ܛܥܘ ܒܢܝ̈ܢܫܐ ܒܿܬܪ ܐ̈ܠܗܐ ܘܝܬܝܼܪܐܝܬ ܡܨܪ̈ܝܐ ܐܝܟ ܕܐܡܼܪܢܢ܇ ܫܪܝܼܘ ܣܿܓܕܝܼܢ ܠܕܡ̈ܘܬܐ ܕܚܝ̈ܘܬܐ ܘܪ̈ܚܫܐ: ܘܠܗܿܠܝܢ ܕܣܿܓܕܝܼܢ ܗܼܘܘ ܠܨܠ̈ܡܝܗܘܢܿ ܠܐ ܐܟܿܠܝܼܢ ܗܼܘܘ ܐܘܿ ܡܝܩܪܝܼܢ ܗܼܘܘ ܠܗܘܿܢ: ܡܛܠ ܕܝܣܪܐܝܠ ܐܬܪܒܝܼ ܗܼܘܐ ܒܥ̈ܝܕܐ ܡܨܪ̈ܝܐ: ܐܡܿܪܝܼܢ ܗܼܘܘ ܓܝܪ ܚܢ̈ܦܐ܆ ܕܟܜܠ ܠܡ ܕܚܝ ܥܠ ܐܪܥܐ ܘܒܡ̈ܝܐ܆ ܕܡܘܼܬܐ ܐܝܬ ܠܗ ܒܡܫܝܐ ܘܒܟܘܟ̈ܒܐ܀","english":"not unclean because there are impurities in the sanctuary: for he says to the Levites, \"Like the green of the grass I have given you everything,\" and Paul says, \"Everything pure is pure to the pure, and there is nothing that can defile, if it is received with thanksgiving.\" And the Lord was not something that entered the mouth that was taken away from the beginning, but this is the reason: because Satan taught the children of Israel to worship images and likenesses; and especially the Phoenicians and Egyptians began in this, and on account of that God separated the animals: he distinguished the sacrifices and distinguished the food and distinguished the unclean, so that no place might be found for the worshippers of idols; and for those who used to worship them, the pagans, he forbade the Hebrews who ate and sacrificed; and for those who used to eat pagans, they also sacrificed before idols; he forbade and declared unclean. For they are pure, and there is a sign in this, that he says, \"In a place where pure and impure together you shall eat them,\" like the gazelle and like the deer. Even the Jews interpret this differently, that all animals are good and beautiful, and there is no impurity in them, because their nature is one and because they were created from the beginning; but when the children of Israel went astray after gods, and especially the Egyptians as he said, they began to worship likenesses of animals and reptiles; and for those who worshipped their images, they did not eat or honor them, because Israel was raised in Egyptian customs: for the pagans used to say that everything that lives on land and in water has a likeness in the zodiac and in the stars.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡܼܪ ܠܢܘܿܚ ܕܐܝܟ ܝܘܼܪܩܐ ܕܥܣܒܐ ܝܗܒܿܬ ܠܟܘܿܢ ܟܿܠ܆","severity":"info","text":"The phrase 'Like the green of the grass I have given you everything' is not a direct biblical quotation but may echo a liturgical or homiletic expansion of Levitical purity laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܦܘܠܘܿܣ ܕܟܿܠܡܕܡ ܕܟܿܐܼ ܗܼܘ ܠ̈ܕܟܝܐ ܘܠܝܬ ܡܕܡ ܕܡܿܣܼܠܝ ܐܢ ܒܬܘܕܝܼܬܐ ܡܬܼܢܣܒ","severity":"info","text":"The citation of Paul ('Everything pure is pure to the pure...') is not a verbatim New Testament verse but a paraphrase of a principle found in 1 Corinthians or Pauline tradition, adapted to purity discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܢܝܩ̈ܝܐ ܘܡܨܪ̈ܝܐ","severity":"info","text":"The mention of Phoenicians and Egyptians as originators of idol worship reflects a common patristic trope linking pagan cults to animal veneration and astral religion, used to explain the rationale behind dietary laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܦ ܝܘܕ̈ܝܐ ܐܚܪܢܝܐܝܬ ܡܦܫܩܝܼܢ ܠܗܕܐ","severity":"info","text":"Bar Salibi notes that 'even the Jews interpret this differently,' acknowledging a Jewish exegetical tradition that all animals are inherently pure, a view he contrasts with the Christian typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܡܘܼܬܐ ܐܝܬ ܠܗ ܒܡܫܝܐ ܘܒܟܘܟ̈ܒܐ","severity":"info","text":"The claim that pagans saw animal forms in the zodiac and stars reflects late antique astrological religion, used here to explain why certain animals were forbidden to prevent idolatrous associations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܝܟ ܝܘܼܪܩܐ ܕܥܣܒܐ","severity":"caution","text":"The phrase 'like the green of the grass' is obscure; it may be a scribal corruption or a rare idiom. The Syriac is clear but the referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Lord' who 'was not something that entered the mouth' is ambiguous; it may refer to a specific sacrificial element or a theological principle.","The phrase 'like the green of the grass' has no clear biblical parallel; its source is uncertain."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܡܬܼܝܕ݁̈ܥܢܐ ܐܢܘܿܢ ܘܐܝܟ ܕܡܘܼܬܗܘܿܢ ܓܠܼܦܘ ܠܗܘܿܢ ܐ̈ܠܗܐ: ܐܟܙܢܐ ܕܬܘܪܐ ܘܐܡܪܐ ܘܢܫܪܐ: ܘܕܡܣܬ̈ܓܕܢ ܗܼܘ̈ܝ ܚܝܘ̈ܬܐ ܬܡܢ ܝܼܕܝܼܥܐ܇ ܡܼܢ ܗ݀ܝ ܕܐܡܼܪ ܡܘܫܐ ܠܦܪܥܘܿܢ܆ ܕܐܢ ܕܒܚܝܼܢܢ ܕܚ̈ܠܼܬܐ ܕܡܨܪ̈ܝܐ ܩܕܡܝܗܘܢܿ ܪܓܡܝܼܢ ܠܢ: ܐܪܒܥܐ ܓܝܪ ܦܘ̈ܠܓܐ ܡܫܬܟܚܝܼܢ ܒܚܝܘܬܐ ܘܒܥܝܼܪܐ: ܡܢܗܝܢ ܕܨܪܝܐ ܦܪܣܬܗ ܘܡܬܓܘܪܪܐ: ܘܡܢܗܝܢ ܕܠܐ ܨܪܝܐ ܦܪܣܬܗ ܘܠܐ ܡܬܓܘܪܪܐ܇ ܘܡܢܗܿ ܕܡܬܓܘܪܪܐ ܘܠܐ ܨܪܝܐ ܦܪܣܬܗ܇ ܘܡܢܗܿ ܕܨܪܝܐ ܦܪܣܬܗ ܘܠܐ ܡܬܓܼܘܪܪܐ܇ ܕܐܝܠܝܢ ܡܼܢ ܗܿܠܝܢ ܓܘܢܐܝܬ ܡܬܝܩܪ̈ܢ ܗܼܘܗܝ ܕܡܘ̈ܬܗܘܿܢ ܒܡܨܪܝܢ܆ ܠܐ ܝܼܕܝܼ̈ܥܢ ܟ݀ܠܗܝܢ.. ܗܕܐ ܚܝܘܼܬܐ ܗܼܘܝܬܘܿܢ ܐ݀ܟܠܝܼܢ ܗ̄ ܒܫܡܐ ܕܚܝܘܬܐ ܚܿܒܫ ܠܟܿܠܗܝܢ ܚܝ̈ܘܬܐ܀ ܚܓܣܐ ܡܬܓܼܘܪܪ܀ ܘܦܪܣܬܗ ܠܐ ܨܪܝܐ ܛܡܐ ܗܿܘ: ܗܢܐ ܠܚܢܘܨܐ ܕܡܿܐ: ܘܐܝܬ ܠܗ ܟܘܒ̈ܐ ܒܚܨܗ: ܐܝܟ ܟܘܼܒ̈ܐ ܕܕܩ̈ܠܐ: ܘܟܕ ܡܬܼܚܡܬ ܥܠ ܐܢܫ ܘܥܠ ܚܝܘܬܐ: ܪܡܐ ܠܗ ܒܥܘܼܩܣܘܗܝ ܐܝܟ ܕܒܓܐܪܐ܀ ܕܝܬܐ ܣܿܓܝܼ ܚܪܝܼܦ ܚܙܝܗܿ܇ ܢܥܒܐ ܠܥܘܪܒܐ ܪܒܐ ܩܿܪܐ: ܐܘܼܟܡܐ ܗܿܘ ܓܝܪ ܘܚܿܛܦ ܠܚܡܐ ܘܟܿܠ ܕܡܫܟܚ܀ ܘܕܟܪ̈ܐ ܘܢܩܒ̈ܬܐ ܠܘܝܢ ܠ̈ܚܕܕܐ܇ ܢܥܡܐ ܐܫܬܪܡܘܓ ܐܝܬܝܗܿ܇ ܘܐܟܿܠܐ ܠܓܘܼܡܪ̈ܐ ܕܢܘܼܪܐ ܘܨܐܨ̈ܐ ܢܨܐ ܒܘܼܙܝܼܩܐ ܐܝܼܬ̄ܘ ܫܿܠܐ ܢܘܼܢ̈ܐ܇ ܥܙܢܐ ܐܝܬܘܗܝ܇ ܘܗܿܘܝܢ ܡܼܢ ܓܠ̈ܦܘܗܝ ܩܢܝ̈ܐ ܠܟܬܘܒ̈ܐ܀ ܦܩܘܦܐ ܒܠ̈ܝܠܘܬܐ ܡܬܼ̇ܙܼܐ ܘܩܦܝܼܣ ܘܩܦܝܼܣ ܣܿܓܝܼ܇ ܘܐ݀ܡܪܝܼܢ ܕܗܘܼ ܐܝܼܬܘܗܝ ܒܘܡܗ ܘܒܚܪ̈ܒܬܐ ܥܿܡܪ܀ ܫܪܩܪܩܐ܆ ܐܪ̈ܝܼܟܢ ܪ̈ܓܠܘܗܝ ܐܟܘܬܗ: ܘܒܪ̈ܓܠܬܐ ܘܒܓܕܢ̈ܦܐ ܥܿܡܪ ܘܡܩܢ ܘܚܿܠܕ: ܥܘܕܐ ܕܝܢ ܘܟܘܟܒܝ: ܒܚܪܒܬܐ ܥܿܡܪܝܼܢ: ܥܘܕܐ ܕܡܿܐ ܠܟܘܟܒܝ: ܒܪܡ ܙܥܘܪ ܡܢܗ: ܟܘܟܒܝ ܩܘܦܬܐ܆ ܚܘܼܪܒܐ ܫܘܦܢܝܼܢܐ܆ ܘܡܬܼܩܪܐ ܦܝܠܪܓܐ܀ ܐܚܪ̈ܢܐ ܐܡܪܝܼܢ ܦܝܠܪܓܐ ܟܘܠܚܓܓ ܐܝܼܬ̄ܘ܀","english":"And the gods were known and like their forms they carved them: as the ox, the ram, and the goat. And the animals that were worshipped are known there. What Moses said to Pharaoh, that if you sacrifice the offerings of the Egyptian gods before them, they will stone you. For four divisions are found among animals and cattle: those that chew the cud and have a cloven hoof; those that do not chew the cud and do not have a cloven hoof; those that chew the cud and do not have a cloven hoof; and those that have a cloven hoof and do not chew the cud. For those that are inwardly honored as their forms in Egypt are not all known. This animal was called Akalya, which includes all animals under the name of animals. The hedgehog chews the cud and its hoof is not cloven; it is unclean. It is like the outside of water, and it has thorns on its back like the thorns of palm trees. And when it touches a man or an animal, it throws itself into its coils like a ball. The hyena is very sharp in appearance, and it is called the great wolf. It is black and snatches bread and everything it can. And males and females join together, and the people of Astramog are like it, and it eats coals of fire and thorns. The buzzard is a bird of prey, the fox is a beast, and it is with its sharp claws for writing. The owl moves about at night and hops and hops a lot, and it is said that it is an owl and lives in ruins. The stork has long legs like it, and it lives in marshes and in the banks of rivers and in the mud and the mole. The hoopoe and the starling live in ruins; the hoopoe is like the starling, but smaller than it. The starling is a monkey, a desert bird, and is called the woodpecker. Others say the woodpecker is the hoopoe.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܐܟܠܝܼܢ","severity":"info","text":"The term ܐܟܠܝܼܢ (Akalya) appears to be a Syriac rendering of a Greek or Egyptian name for a composite animal, possibly the 'Achlis' or a similar mythical beast. Bar Salibi uses it to categorize all animals under a single name.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܓܣܐ","severity":"info","text":"The Syriac ܚܓܣܐ (ḥagsā) is translated as 'hedgehog'. Bar Salibi notes it chews the cud but lacks a cloven hoof, marking it unclean—a classification not found in Leviticus, reflecting a later zoological tradition.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses said to Pharaoh","severity":"info","text":"The reference to Moses speaking to Pharaoh about sacrificing Egyptian gods is not a direct biblical quotation but likely an allusion to Exodus or a midrashic tradition. No exact verse is cited in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܝܬܐ","severity":"info","text":"The ܕܝܬܐ (hyena) is described as 'very sharp in appearance' and called 'the great wolf'. This reflects ancient Near Eastern and classical lore, where hyenas were often conflated with wolves and associated with scavenging.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܠܪܓܐ","severity":"info","text":"The Syriac ܦܝܠܪܓܐ (pīlargā) is translated as 'woodpecker' or 'hoopoe'. Bar Salibi notes ambiguity: some say it is the hoopoe, others the woodpecker, indicating a fluidity in Syriac ornithological nomenclature.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"four divisions","severity":"info","text":"Bar Salibi introduces a fourfold classification of animals based on cud-chewing and cloven hooves, a schema not found in Leviticus but derived from Aristotelian or later Syriac natural history, structuring the commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Akalya' is uncertain; it may be a proper name or a generic term. The classification of the hedgehog as cud-chewing is physiologically incorrect, reflecting ancient error. The bird names 'hoopoe' and 'woodpecker' are conflated in the Syriac tradition."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܐܢܦܐ ܟܘܕܪܐ ܪܒܐ: ܚܘܠܡܛܐ ܒܡܕܒܪܐ ܗܿܘܐ ܘܕܡܐ ܠܚܘܝܐ ܒܚܙܬܗ ܘܒܫܥܝܼܥܘܼܬܗ ܘܒܚܨܗ ܐܝܬ ܫܥܛܟ̈ܛܐ ܕܐܘܟܡܝܼܢ ܘܚܘܪܝܼܢ ܘܝܘܼܪܩܝܼܢ ܘܣܘܼܡܩܝܼܢ: ܝܕܝܼܕܐ. ܗܼܘܝܘܼ ܝܕܢܐ: ܘܣܓ̈ܝܐܢ ܪ̈ܓܠܘܗܝ܀ ܚܘܪܒܐ ܡܐ ܕܡܿܘܠܕ ܒܢ̈ܝܐ ܠܐ ܥܿܡܠ ܒܨܝܕܐ: ܐܠܐ ܒܢܘ̈ܗܝ ܡܿܝܬܝܢ ܠܗ ܘܡܿܬܪܣܝܢ܀ ܚܪܕܢܐ ܬܪܝܢ ܓܢܣ̈ܐ ܗܿܘܐ܆ ܚܕ ܒܡ̈ܝܐ ܘܩܿܪܝܢ ܠܗ ܫܘܫܡܪ: ܘܐܚܪܢܐ ܕܕܡܿܠ ܠܟܠܒܐ܇ ܘܥܿܡܪ ܒܛܘܼܪ̈ܐ ܘܩܿܪܝܢ ܠܗ ܥܒܐ܆ ܘܕܡܿܐ ܒܓܘܢܗ ܠܦܝܼܠܐ: ܘܙܠܘܿܦ ܓܘܫܼܡܗ ܘܡܢܝܼܕ ܪܝܫܗ ܡܐ ܕܚܙܐ ܠܐܢܫ܇ ܘܐܝܼܬ ܠܗ ܬܪܝܢ ܠܗܫܢܐ܆ ܘܟܕ ܡܫܟܚ ܠܐܢܫ ܕܕܡܼܝܟ ܡܿܥܠ ܠܫܢܘ̈ܗܝ ܠܢܚܝܼܪ̈ܘܗܝ ܘܡܿܐܨ ܕܡܗ܇ ܐܝܟ ܐܕܠܐ ܕܡܿܐܨ ܥܙܐ: ܘܥܠ ܐܪܥ ܡܿܗܪܟ ܐܝܟܐ ܐܕܠܐ ܕܡܿܐܨ ܥܙܐ: ܘܥܠ ܐܪܥܐ ܡܿܗܠܟ ܐܝܟ ܐܕܠܐ܀ ܬܪܢܓܘܠ ܒܪܐ ܕܡܿܐ ܠܗܢܐ ܕܝܼܠܢ ܙܥܘܪ ܩܠܝܼܠ܀ ܚܘܼܠܕܐ ܠܝܬ ܠܗ ܥܝ̈ܢܐ܇ ܘܚܿܠܕ ܐܡܝܼܢܐܝܬ ܒܐܪܥܐ܀ ܡܼܢ ܦܪ̈ܚܬܐ ܐܟܠ̈ܬ ܒܣܪܐ ܡܿܙܗܪ ܕܠܐ ܢܐܥܠܘܢܼ܇ ܘܦܪܚܬܐ ܕܐܪܒܥ ܪ̈ܓܠܐ ܠܐ ܬܬܬܼܟܠܝ: ܐܟܙܢܐ ܕܝܕܝܼܕܐ ܘܦܪܚܕܘܕܐ܇ ܘܡܼܢ ܦܪ̈ܚܬܐ ܡܿܙܗܪ ܕܢܬܼܐܟܠ܇ ܗܿܘ ܕܐܝܼܬ ܠܗ ܥܡ ܪ̈ܓܠܐ ܐܪܒܥ ܫܩ̈ܐ ܠܥܠ ܡܼܢ ܪ̈ܓܠܘܗܝ ܕܫܿܘܪ ܒܗܝܢ ܐܝܟ ܙܚܠܐ ܘܩܡܨܐ ܘܚܪܓܠܐ܀ ܟ݀ܠܗ ܝܠܕܐ ܕܦܪܚܬܐ ܕܡܿܗܠܟ ܥܠ ܐܪܒܥ ܗ̄ ܠܘ ܥܠ ܐܪܒܥ ܡܗܠܟܐ ܦܪܚܬܐ: ܣܛܪ ܡܼܢ ܦܪܚܕܘܕܐ܇ ܐܠܐ ܥܠ ܬܪܬܝܢ܇ ܐܠܐ ܡܛ݀ܠ ܕܟ݀ܠ ܚܕܐ ܡܼܢ ܪ̈ܓܠܝܗܿ܇ ܐܝܼܬ ܠܗܿ ܬܠܬ ܛܦܪ̈ܐ: ܘܚܕܐ ܐܚܪܬܐ ܡܼܢ ܒܣܬܪܗܿ ܕܢܒܪܐ ܒܙܪܥܐ܇ ܡܛܠܗܐ ܐ݀ܡܪ ܕܡܿܗܠܟ ܥܠ ܐܪܒܥ܀","english":"The great horned viper: it is in the desert, and in its appearance, its movement, and its back it resembles a snake, and it has spots of black, white, green, and red. It is beloved. They were known, and many are its feet. The mole, when it gives birth to its young, does not labor in hunting, but its young bring it food and nourish it. The hedgehog is of two kinds: one in the water, called the water shrew, and the other, which resembles a dog, dwells in the mountains and is called the badger, and in its body it resembles an elephant, and its body is rough, and it hides its head when it sees fire, and it has two tongues, and when it finds a sleeping man, it enters his ears into his nostrils and sucks his blood, like a leech that sucks a goat. And on the ground it walks like a leech that sucks a goat, and on the ground it walks like a leech. The wild fowl, which resembles a domestic fowl, is small and light. The mole has no eyes, and it burrows silently in the ground. From the birds that eat flesh, he warns that they should not be brought in, and the four-legged bird should not be eaten, like the hoopoe and the bat. And from the birds he warns that it should be eaten, that which has, besides its four feet, thighs above its feet, which jumps in the air like the locust, the flea, and the grasshopper. All the young of the bird that walks on four—not on four does the bird walk, except for the bat, but on two, but because each of its feet has three claws, and another on the back of its leg for grasping, therefore it is said that it walks on four.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܠܡܛܐ","severity":"info","text":"The Syriac term ܚܘܠܡܛܐ (ḥwlmṭʾ) is rendered 'mole' in the English draft, but the description of burrowing and eyelessness matches the classical mole (Talpa). The same word is used in Syriac bestiaries for a blind, subterranean animal.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܚܪܕܢܐ","severity":"info","text":"The hedgehog (ܚܪܕܢܐ, ḥrdʾ) is described with two kinds: a water shrew and a badger-like creature. This reflects ancient natural history traditions (e.g., Aristotle, Pliny) that conflated hedgehogs, shrews, and badgers under a single category.","cites":[],"named_sources":["Aristotle History of Animals","Pliny Natural History"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܼܢ ܦܪ̈ܚܬܐ ܐܟܠ̈ܬ ܒܣܪܐ","severity":"info","text":"The warning against eating birds that eat flesh (ܡܼܢ ܦܪ̈ܚܬܐ ܐܟܠ̈ܬ ܒܣܪܐ) echoes Leviticus 11:13–19, which lists prohibited birds, including the hoopoe and bat mentioned here. Bar Salibi applies the dietary laws allegorically.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܪܚܕܘܕܐ","severity":"info","text":"The bat (ܦܪܚܕܘܕܐ, prḥdwdʾ) is classified as a four-legged bird, a common ancient paradox. Bar Salibi explains its walking on four feet due to claws and a grasping spur, a detail paralleled in Syriac hexaemeral literature (e.g., Jacob of Edessa).","cites":[],"named_sources":["Jacob of Edessa Hexaemeron"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܦܐ ܟܘܕܪܐ ܪܒܐ","severity":"caution","text":"The 'great horned viper' (ܐܢܦܐ ܟܘܕܪܐ ܪܒܐ) is described with many feet, which is zoologically impossible for a snake. The text may be corrupt or conflating a viper with a multi-legged reptile (e.g., a skink). The Syriac is ambiguous.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative classification of animals from the previous section, moving from large mammals to reptiles, birds, and insects. The list is organized by habitat (desert, water, mountain) and dietary prohibition, following the structure of Leviticus 11.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'great horned viper' (ܐܢܦܐ ܟܘܕܪܐ ܪܒܐ) may be a mythical or misidentified creature; its many feet contradict snake anatomy.","The hedgehog's second kind (badger-like) is unclear: the Syriac ܥܒܐ could mean 'badger' or 'hyena'.","The leech simile (ܐܝܟ ܐܕܠܐ) is repeated awkwardly in the English draft; the Syriac may have a textual corruption or dittography."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܦܿܩܕ ܕܩܡܨܐ ܢܐܟܠܘܢܼ ܠܡ ܚܪܓܘܠܐ ܗ݀ܝ ܕܡܫܘܪܐ ܩܠܝܼܠ܆ ܥܡ ܦܪܚܬܐ ܡܢܐ ܠܗܿ ܚܪܓܘܠܐ ܓܢܣܐ ܗܿܘ ܕܩܡܨܐ: ܘܐܝܬܘܗܝ ܝܘܼܪܩܐ: ܐܢ ܢܦܠܘܢ ܥܠ ܡ̈ܝܐ: ܘܥܠ ܒܪ ܙܪܥܐ ܢ݀ܦܠ ̈ܞ ܟܕ ܡܫܼܬܕܝܢ ܦܓܪ̈ܐ ܕܚܝ̈ܘܬܐ ܛܡ̈ܐܬܐ܇ ܐܘܿ ܕܟܿܠ ܕܛܡܐ ܒܢܡܘܿܣܐ ܟܬܦܐ ܕܡ̈ܝܐ: ܘܥܿܒܪܝܼܢ ܥܠܝܗܘܿܢ ܡܗܝܐ ܗܿܢܘܿܢ ܕܡܫܩܝܢ ܠܙܪܥܐ ܕܡܙܼܕܪܥ: ܟ݀ܠܗ ܙܪܥܐ ܗܿܘ ܛܡܐܐ ܗܿܘ ܠܟܘܿܢ. ܘܐܢ ܢܦܠ ܡܼܢ ܦܓܪ̈ܝܗܘܿܢ ܥܠ ܟܿܠ ܒܪ ܙܪܥܐ ܕܡܼܙܕܪܥ ܗ̄ ܒܪ ܙܪܥܐ ܕܝܢ ܠܐ ܛܡܐܐ: ܐܟܡܿܢ ܕܠܐ ܟܡܐܝܢ ܡ̈ܝܐ ܕܓܘܼ̈ܒܐ܇ ܐܢܕܝܢ ܢܦܠ ܚܕ ܡܼܢ ܦܓܪ̈ܐ ܡܝܼܬ̈ܐ ܥܠ ܙܪ̈ܥܐ܇ ܘܐܬܼܘ ܡ̈ܝܐ ܕܢܦܼܠܘ ܥܠܘܗܝ ܘܠܐ ܡܛܝܼܘ ܒܚܕ̈ܕܐ ܕܟܝܐ ܘܛܡܐܐ ܢܗܘܐ ܒܪ ܙܪܥܐ܀ ܐܢܬܬܐ ܠܡ ܟܕ ܬܒܼܛܢܝ ܘܬܐܠܼܕܝ ܕܟܪܐ ܗ̄ ܐܡܿܪ ܕܗܿܢܘܿܢ ܠܡ ܫܒܥܐ ܝܘܡ̈ܝܼܢ ܐܝܟ ܕܒܣܘܿܓܐܐ ܪܕܐ ܟܦܫܗܿ: ܘܗܿܢܘܿܢ ܫܒܥܐ ܝܘܡܗܝܼܢ ܕܡܪܕܝܼܬܗܿ ܘܓ̄ ܘܬܠܬܝܢ ܝܘܡ̈ܝܼܢ ܥ݀ܒܕܝܼܢ ܐܪܒܥܝܼܢ ܒܗܿܠܝܢ ܦܿܩܕ ܕܬܬܼܒܝ ܥܠ ܕܡܐ ܕܟܝܐ: ܒܗ݀ܝ ܕܒܗܘܿܢ ܡܙܼܕܩܪ ܓܘܫܡܐ ܕܕܟܪ̈ܐ: ܐܟܡܿܢ ܕܒܗܿܢܘܿܢ ܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ ܫܠܕܐ ܡܝܼܬܬܐ ܛܥܝܼܢܐ܇ ܐܟܡܐ ܕܡܘܫܐ ܐܪܒܥܝܼܢ ܝܘܡ̈ܝܼܢ ܨܼܡ܇ ܟܕ ܡܝܼܝܼܬ ܡܼܢ ܥܠܡܐ ܘܡܼܢ ܣܝܒܪܬܐ: ܘܒܫܘܼܠܡܗܘܿܢ ܢܣܼܒ ܢܡܘ̈ܣܐ: ܐܟܡܐ ܕܥܘܼܠܐ ܒܫܘܼܠܡ ܐܪܒܥܝܢ ܡܿܩܒܠ ܢܦܫܐ܀ ܘܒܥܦܝܼܦܘܼܬ ܝܘ̈ܡܬܐ ܕܨܘܡܐ ܕܡܘܫܐ: ܐܪܙ ܢܩܒܬܐ ܕܠܬܡܢܝܼܢ ܡܬܼܒܪܝܐ܀ ܘܗܢܐ ܪܥܝܢܐ ܕܐܦܪܝܡ ܛܘܼܒܢܐ ܘܦܝܠܘܟܣܝܢܘܣ܀ ܡܠ̈ܦܢܐ ܝܘܢ̈ܝܐ ܘܝܥܩܘܿܒ ܐܘܪܗܝܐ ܘܡܘܫܐ ܐܦܣܩܘܦܐ ܒܪ ܟܐܦܐ܇ ܒܫܘܝܘܼܬܐ ܐܡܿܪܝܼܢ ܕܡܬܼܒܪܝܐ ܢܦܫܐ ܥܡ ܦܓܪܐ܀","english":"He commanded that the locust be eaten. The locust is the one of the desert, light, with wings that reach it, the thick locust of the locust: and it is green. If they fall upon water, and upon seed, they fall when the bodies of unclean animals are cast away, or anything that is unclean by law, upon the surface of the water: and they pass over them, the water that irrigates the seed that is sown, all that seed is unclean to you. And if any of their bodies fall upon any seed that is sown, that seed is not unclean, just as the water of a cistern does not become unclean, if one of the dead bodies falls upon the seeds, and water comes and falls upon it and does not reach them together, the seed becomes clean and unclean. A woman, when she gives birth and bears a male, he says that she is seven days, as in her impurity she is driven out, and she is seven days of her purification, and thirty-three days, they make forty in these, he commanded that she sit upon clean blood, because in that the body of the male is formed, just as in that forty days the dead embryo is cast away, as Moses fasted forty days, when he died to the world and to the manner of life, and at their end he received the laws, as the child at the end of forty receives the soul. And in the completion of the days of the fast of Moses, the mystery of the woman who gives birth is fulfilled. And this is the opinion of the blessed Ephrem and Philoxenus. The teachers John, Jacob of Edessa, and Moses the bishop Bar Kepha, in agreement said that the woman who gives birth is united with the body.","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. The commentary distinguishes a 'desert locust' (ܕܡܫܘܪܐ) and a 'thick locust' (ܓܢܣܐ), reflecting a taxonomic interest typical of Syriac hexaemeral literature.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 12:2–5","severity":"info","text":"The passage on the woman's purification after childbirth (seven days of uncleanness, thirty-three days of purification) directly echoes Leviticus 12:2–5, which prescribes forty days total for a male child. The commentary interprets this period typologically.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses' forty-day fast","severity":"info","text":"The reference to Moses fasting forty days (Exodus 34:28) is used as a typological parallel for the forty-day purification period. This reflects a common Syriac exegetical method linking Mosaic typology to ritual purity.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ephrem and Philoxenus","severity":"info","text":"The commentary cites 'the blessed Ephrem and Philoxenus' as authorities for the interpretation that the woman's purification is fulfilled in the mystery of Moses' fast. This shows the reception of these fathers in Syriac exegetical tradition.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"John, Jacob of Edessa, Moses bar Kepha","severity":"info","text":"The teachers John, Jacob of Edessa, and Moses bar Kepha are cited as agreeing that the woman who gives birth is 'united with the body' (ܡܬܼܒܪܝܐ ܢܦܫܐ ܥܡ ܦܓܪܐ). This likely refers to the ensoulment of the fetus at forty days, a view shared by these Syriac authors.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܦܠܘܢ ܥܠ ܡ̈ܝܐ","severity":"caution","text":"The passage on locusts falling on water and seed is syntactically ambiguous: it is unclear whether the locusts themselves or the bodies of unclean animals are the subject of 'fall upon water'. The English draft follows the latter reading, but the Syriac allows both.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'if they fall upon water' (ܐܢ ܢܦܠܘܢ ܥܠ ܡ̈ܝܐ) could refer to locusts or to the bodies of unclean animals; the English draft takes it as the latter, but the Syriac is ambiguous.","The final clause 'the woman who gives birth is united with the body' (ܡܬܼܒܪܝܐ ܢܦܫܐ ܥܡ ܦܓܪܐ) is ambiguous: it may mean the woman is joined to her body after purification, or that the fetus receives a soul at forty days."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܘܡܛ݀ܠ ܕܪܛܝܼܒ ܡܘܙܓܐ ܕܐܢܬܬܐ: ܥܠܗ݀ܝ ܡܿܘܚܪ ܬܘܼܩܢ ܓܘܼܫܡܗܿ ܠܝܘܡ̈ܬܐ ܬܡܢܝܼܢ: ܕܟܪܐ ܕܝܢ ܚܡܝܼܡ ܘܒܓܒܐ ܝܡܝܼܢܝܐ ܡܬܼܓܒܠ: ܘܠܘ ܒܣܡܠܝܐ ܐܝܟ ܐܢܬܬܐ: ܥܠ ܗ݀ܝ ܒܐܪܒܥܝܼܢ ܡܫܬܼܡܠܐ: ܡܛ݀ܠ ܕܩܪܝܼܒ ܠܡܪܪܬܐ܀ ܬܘܼܒ ܐܝܟ ܕܒܣܘܿܓܐܐ ܡܼܢ ܢܩܒܬܐ ܡܫܬܼܩܠ ܡܠܘܿܐܐ ܕܓܒܝܼܠܘܼܬ ܥܘܼ̈ܠܐ ܘܡܢܗܿ ܕܢܩܒܬܐ ܝܿܢܩ ܥܘܼܠܐ ܒܿܬܪܟܢ ܐܠܼܨܬ݀ ܥܠ ܡܬܚܐ ܕܝܘܡ̈ܬܐ ܐܪܒܥܝܼܢ ܝܬܝܼܪ̈ܐ: ܐܝܟ ܕܬܬܟܼܢܫܝ ܪܛܝܼܒܘܼܬܐ ܘܚܡܝܼܡܘܼܬܐ ܝܬܝܼܪܬܐ: ܘܐܢ ܓܼܕܫ ܘܕܟܪܐ ܘܢܩܒܬܐ ܢܗܘܘܿܢ ܒܚܐ ܟܪܣܐ ܗܘܼ ܗܢܐ ܬܚܘܼܡܐ ܗܿܘܐ ܠܟܿܠܚܕ ܡܢܗܘܿܢ ܘܗܿܘ ܡܐ ܕܡܫܼܬܘܚܪܐ ܗܼܘܬ݀ ܒܗ ܢܩܒܬܐ ܒܓܒܝܼܠܘܼܬܐ ܩܿܕܡܐ ܗܼܘܬ݀ ܒܬܪܒܝܼܬܐ ܕܒܡܪܒܥܐ: ܘܒܿܬܪܟܢ ܡܬܼܝܠܕܝܼܢ ܘܒܗܿ ܒܬܪܒܝܼܬܐ ܕܬܫܥܐ ܝܪ̈ܚܐ܇ ܒܙܒܢ ܥܝܼܪܐ ܐܝܬܘܗܝ ܥܘܼܠܐ: ܘܒܙܒܢ ܕܡܟܐ. ܘܡܛܠܗܢܐ ܗܿܘ ܕܡܬܝܼܠܕ ܒܪ ܫܬܐ ܝܪ̈ܚܝܼܢ ܘܒܪ ܬܡܢܝܐ ܠܐ ܚܿܝܐ: ܡܛ݀ܠ ܕܒܚ̈ܝܐ ܫܘ̈ܝܐ ܕܡܟܐ ܐܝܼܬ̄ܘ܇ ܐܝܬ ܕܐ݀ܡܪܝܼܢ ܕܥܘܼܠܐ ܡܼܢ ܨܘܪܬܗ ܕܡܘܼܚܐ ܡܿܫܪܐ ܕܡܬܓܼܒܠ܇ ܐܟܡܿܢ ܕܗܘܼ ܐܝܼܬܘܗܝ ܥܩܪܐ ܕܓ̈ܝܕܐ.. ܘܐܝܬ ܕܡܼܢ ܠܒܐ: ܐܟܡܿܢ ܕܐܝܼܬ̄ܘ ܥܩܪܐ ܕܫܪܝܢܐܢ: ܘܐܝܬ ܕܐ݀ܡܪܝܼܢ ܕܡܼܢ ܪ̈ܓܠܐ ܐܟܡܿܢ ܕܐܝܬܝܗܝܢ ܫܬܐܣܝ̈ܗܿ ܕܒܪܢܫܐ܀ ܥܠ ܕܡܐ ܕܟܝܐ ܗ̄ ܡܛ݀ ܡܨܠܠܘܼܬܗ ܩܿܪܐ ܠܗ ܕܟܝܐ܆ ܐܬܬܣܝܼܡ ܕܘܟܝܐ ܥܠ ܒܪܢܫܐ ܗ̄ ܓܒܝܼܠܘܼܬܗ ܘܡܦܩܬܗ: ܐܝܟ ܕܠܩܘܼܦܚܗ ܘܪܡܘܼܬ ܢܦܫܗ: ܕܟܕ ܡܫܼܬܘܕܥ ܠܫܝܼܛܘܼܬ ܟܝܢܿܗ: ܢܕܥ ܠܐܠܗܐ ܒܪܘܝܗ: ܡܛ݀ܠ ܕܠܝܬ ܡܕܡ ܕܛܡܐ: ܘܐܢ ܟܦܣܐ ܛܡܐܐ ܗܘ܆ ܐܢܝܩܝ ܕܐܦ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ ܛܡ̈ܐܬܐ ܐܢܝܢ܀ ܒܕܡܢܗ ܡܬܼܓܒܠ ܒܪܢܫܐ ܕܗܘܼܝܘܼ ܐܣܪܐ ܕܟܿܠܗܝܢ ܒܪ̈ܝܬܐ܆ ܘܐܢ ܡܝܼܬܐ ܛܡܐܐ ܗܿܘ: ܡܿܕܝܢ ܐܠܝܫܥ ܕܥܦܩ ܠܦܓܪܐ ܡܝܼـܐ ܕܛܠܝܐ.","english":"And because the moisture of the woman's womb is moist, the formation of her body is delayed until the fortieth day. The male, however, is hot and is formed on the right side, and not on the left like the woman. On this, the fortieth day is completed, because it is near to bitterness. Again, as in the case of the embryo, the formation of the male is taken from the female, and from the female the male is formed after forty additional days, so that the moisture and excessive heat may be subdued. And if it happens that both male and female are in one womb, that is the boundary for each of them. And when the female is formed in the first formation, she is in the square formation, and after that she is born, and in the formation of nine months. At the time of the eighth month, the male is there, and at the time of the seventh month. And because of this, one who is born at six months and at eight months does not live, because the lives of the seventh month are equal. There are those who say that the male, with the form of the brain, begins to be formed, as it is the root of the nerves. And there are those who say with the heart, as it is the root of the arteries. And there are those who say with the feet, as they are the foundations of the head. Concerning pure blood, because of its purity, he calls it pure. Purity is placed upon the head of its formation and its exit, as upon its skull and the height of its soul, so that when the impurity of its nature is known, the knowledge of God its creator is known, because there is nothing impure, and if it is shameful, it is impure, as if all creatures were impure. With its tears, the head of the one who is the bond of all creatures is formed, and if it is dead, it is impure, as Elisha who went out to the dead body of the child.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܛܝܼܒ","severity":"info","text":"The Syriac ܪܛܝܼܒ (rṭīb) means 'moist' or 'wet', here describing the womb's moisture as a factor in delayed formation.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܓܒܐ ܝܡܝܼܢܝܐ","severity":"info","text":"The claim that males form on the right side and females on the left reflects ancient medical theories, notably those of Galen, which were transmitted through Syriac sources.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܝܫܥ","severity":"info","text":"The reference to Elisha and the dead child alludes to 2 Kings 4:32–37, where Elisha revives the Shunammite's son, though here the focus is on impurity from a corpse.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܪ ܫܬܐ ܝܪ̈ܚܝܼܢ","severity":"info","text":"The discussion of viability at six, seven, and eight months echoes Hippocratic and later embryological traditions, which held that seven-month births are viable but eight-month ones are not.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠ ܕܡܐ ܕܟܝܐ","severity":"info","text":"This passage shifts from embryological formation to a theological reflection on purity, linking the physical formation of the head to the concept of pure blood and divine knowledge.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܡܪܒܥܐ","severity":"caution","text":"The phrase 'square formation' (ܒܡܪܒܥܐ) is ambiguous; it may refer to a geometric stage of embryonic development or to a specific medical theory, but the exact meaning is unclear.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'square formation' (ܒܡܪܒܥܐ) is obscure; it may denote a stage in embryonic development or a specific shape, but the text does not clarify.","The reference to 'pure blood' and its connection to the head and soul is theologically dense and may conflate physical and spiritual purity in a way that is not fully explained."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܗܕܡ̈ܘܗܝ ܐܣܬܼܝܒܘ: ܒܿܬܪܟܢ ܡܿܡܠܠ ܟܬܒܐ ܥܠ ܓܪܒܐ ܘܫܪܟܐ: ܐܢܫ̈ܐ ܟܕ ܬܗܼܐܘ ܒܡܫܟܐ ܗ̄ ܡܼܢ ܟܝܿܢܐ ܘܡܼܢ ܬܐܪܬܐ: ܓܪ̈ܒܢܐ ܘܐܪ̈ܝܢܐ: ܐܟܡܿܢ ܕܠܐ ܢܕܒܩ ܒܗܘܿܢ ܟܐܒܐ: ܐܠܐ ܐ݀ܡܪܝܼܢ ܐܣ̈ܘܬܐ ܕܐܝܬ ܒܗ ܓܢܣܐ ܕܦܿܪܚ ܡܼܢ ܚܕ ܠܚܕ ܘܥܠ ܗ݀ܝ ܥܿܪܩܝܼܢ ܡܢܗܘܿܢ. ܡܛ݀ܠ ܕܡܨܪ̈ܝܐ ܡܿܘܡܝܢ ܠܗܘܿܢ ܠܓܪ̈ܒܢܐ ܘܐܪ̈ܝܢܐ: ܐܠܨܼܬ݀ ܠܡܘܫܐ ܕܢܦܪܘܫ ܠܗܿܠܝܢ ܟܐܒ̈ܐ܆ ܐܟܡܿܢ ܕܠܐ ܢܐܡܪܘܢܼ ܕܐ̈ܠܗܐ ܕܥܡ̈ܡܐ ܕܟܝܢ ܐܢܘܿܢ ܡܼܢ ܗܿܘ ܕܝܼܣܪܐܝܠ܀ ܬܘܼܒ ܐܡܿܪܝܼܢܢ ܕܠܘ ܟܝܧܢܗ ܕܓܪܒܐ ܐܝܼܬ̄ܘ ܛܡܐܐ: ܘܐܠܐ ܥܠܡܢܐ ܐ݀ܡܪ ܒ݀ܬܪܟܢ ܕܐܢ ܟ݀ܠܗ ܒܣܪܗ ܐܬܗܦܟ ܠܡܚܘܪܘܼ ܕܟܿܐܼ ܗܼܘ܀ ܘܐܟܝܢܐ ܐܣ̈ܐ ܘܫ݀ܬܝܐ ܘܟܪܟܐ ܕܐܝܬܗܘܿܢ ܠܐ ܪ̈ܓܘܫܐ܆ ܡܩܒܠܝܼܢ ܛܡܐܘܬܐ܇ ܐܠܐ ܒܝܕ ܗܿܠܝܢ ܕܦܓܪܐ: ܥܠ ܗܿܠܝܢ ܕܢܦܫܐ ܪܡܿܙ ܕܛܡ̈ܐܢ܀ ܘܡܼܢ ܓܘܼܫ̈ܡܝܢܬܐ ܠܗܿܠܝܢ ܕܢܦܫܐ ܐܣܝܼ: ܘܡܛ݀ܠ ܕܠܐ ܣܿܦܩܝܼܢ ܗܼܘܘ ܠܡܩܒܠܘܼ: ܡܠܦܢܘܼܬܐ ܡܫܡܠܝܬܐ܇ ܗܿܝ ܕܚܢܢ ܒܝܕ ܡܪܝܢ ܩܒܼܠܢܢ: ܕܠܢܦܫܐ ܡܿܕܝܢ ܒܝܕ ܗܿܠܝܢ ܕܦܓܪܐ: ܐܪܙ ܥܠ ܗܿܠܝܢ ܕܢܦܫܐ: ܘܒܝܕ ܢܓ̈ܕܐ ܕܦܓܪܐ: ܫܘܫܛܐ ܠܡܚܘܬܐ ܠܢܦܫܐ܆ ܕܡܐ ܕܒܿܠܥ ܚܕ ܡܢܗܘܿܢ ܒܗܿܠܝܢ ܟܘܼܪ̈ܗܢܐ ܢܚܼܫ ܒܪܥܝܢܗܘܿܢ. ܘܢܐܨܦ ܕܢܦܫܗ: ܢܦܩܬܐ ܕܥܠ ܕܘܼܟܝܗ: ܫܬܪܐ ܕܒܝܬܗ ܕܕܡ ܠܐ ܢܬܐܼܣܐ ܬܘܼܪܨܐ ܪܒܐ ܡܩ̈ܢܝܢ ܗܼܘ̈ܝ ܠܗ܀ ܫܘܼܡܬܐ ܕܡܚܘܼܬܐ ܕܓܪܒܐ ܗ̄ ܟܘܼܪܗܢܐ ܕܓܪܒܐ ܐܝܟ ܕܒܣܘܿܓܐܐ ܡܼܢ ܓܕܫܐ ܗܿܘܐ܇ ܕܒܚܕ ܚܘܼܒܠܐ ܕܡܘܙܓܐ ܝܒܝܼܫܐ ܘܪܛܝܼܒܐ ܘܡܼܢ ܩܪܝܪܘܬܐ ܣܓܝܐܬܐ ܗܿܘܐ: ܘܗܿܘܐ ܬܘܼܒ ܡܼܢ ܡܪܬܐ ܐܘܟܡܬܐ ܘܡܼܢ ܦܠܓܡܐ: ܗܿܘ ܕܝܢ ܕܡܼܢ ܡܪܬܐ ܐܘܟܡܬܐ ܠܐ ܡܬܼܐܣܐ: ܟܬܒܐ ܕܝܢ ܥܠܬܗ: ܚܛܝܼܬܐ ܣܿܐܡ܇ ܘܡܿܩܫܐ ܥܠܘܗܝ܆ ܒܗ݀ܝ ܕܦܩܼܕ ܕܢܬܼܛܪ.","english":"his limbs were formed. After this, the Scripture speaks about leprosy and the rest of the skin diseases, when they appear on the skin, what their nature is and what their sign is: leprous spots and eruptions, such that no pain adheres to them, but rather the remedies that are in the body, which sprout one from another, and concerning this they are called by their names. Because the Egyptians worship leprous spots and eruptions, it was necessary for Moses to distinguish these diseases, so that they would not say that the gods of the nations are like that of Israel. Again, it is said that it is not the nature of leprosy that is impure, but rather the sign says afterwards that if his entire flesh turns to whiteness, he is pure. And likewise, physicians, barbers, and the fuller, who are not sentient, receive impurity, but through those of the body: concerning those of the soul, it hints at impurities. And from the bodily ones to those of the soul, it heals; and because they were not sufficient to receive complete teachings, that which is hidden, which is received through the Lord, teaches the soul through those of the body: a mystery concerning those of the soul, and through the members of the body, a discipline to show the soul, as when one of them is swallowed up in these diseases, he suffers in his thoughts, and his soul is distressed, and the exit concerning his place, the dissolution of his house of blood, is not healed; a great order is made for him from the ends. The placing of the sign of leprosy is the disease of leprosy, as in abundance from an event that occurs, from one corruption of a dry and moist mixture, and from many coldnesses it occurs; and it also occurs from black bile and from phlegm. That which is from black bile is not healed. The Scripture, however, places its cause as sin, and it is hard upon him, in that it commands that he be confined.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܪ̈ܒܢܐ ܘܐܪ̈ܝܢܐ","severity":"info","text":"The Syriac terms ܓܪ̈ܒܢܐ (garbē) and ܐܪ̈ܝܢܐ (ʾaryāʿē) denote leprous spots and eruptions, respectively. Bar Salibi distinguishes them as skin conditions without pain, contrasting with the Egyptian worship of such marks.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܨܪ̈ܝܐ","severity":"info","text":"The reference to Egyptians (ܡܨܪ̈ܝܐ) worshiping leprous spots reflects a polemical trope in Syriac exegesis, linking Egyptian idolatry to skin diseases. This justifies Moses' legislation to distinguish Israelite purity laws from pagan practices.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܢ ܟ݀ܠܗ ܒܣܪܗ ܐܬܗܦܟ ܠܡܚܘܪܘܼ ܕܟܿܐܼ ܗܼܘ","severity":"info","text":"This clause echoes Leviticus 13:13, where a leprous person whose entire flesh turns white is declared pure. Bar Salibi uses this to argue that impurity is not inherent in leprosy's nature but in the sign (ܥܠܡܢܐ).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܼܢ ܓܘܼܫ̈ܡܝܢܬܐ ܠܗܿܠܝܢ ܕܢܦܫܐ","severity":"info","text":"Bar Salibi structures his commentary by moving from bodily diseases (ܓܘܼܫ̈ܡܝܢܬܐ) to spiritual ones (ܕܢܦܫܐ), using the physical as a pedagogical tool for the soul. This allegorical shift is a key exegetical move.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܼܢ ܡܪܬܐ ܐܘܟܡܬܐ","severity":"info","text":"The mention of black bile (ܡܪܬܐ ܐܘܟܡܬܐ) as an incurable cause of leprosy reflects Galenic humoral theory, which Bar Salibi adapts to a moral framework, attributing such cases to sin (ܚܛܝܼܬܐ).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܘܼܡܬܐ ܕܡܚܘܼܬܐ ܕܓܪܒܐ","severity":"caution","text":"The phrase 'placing of the sign of leprosy' (ܫܘܼܡܬܐ ܕܡܚܘܼܬܐ ܕܓܪܒܐ) is ambiguous: it may refer to a diagnostic mark or a ritual designation. The text's medical and ritual layers are conflated, requiring careful parsing.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܫܘܼܡܬܐ ܕܡܚܘܼܬܐ ܕܓܪܒܐ' could mean either the placement of a diagnostic sign or the imposition of a ritual mark; the text does not clearly distinguish.","The reference to 'Egyptians' may be a generic polemic or a specific historical claim; the source is not identified."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܐܦ ܠܨܒܘ̈ܬܐ ܚܪ̈ܫܬܐ ܡܛܡܐ: ܡܛܠܬܗ ܘܐܦ ܒܕܒܚܗ ܦܪܝܼܫ ܘܢܘܼܟܪܝ ܡܼܢ ܐܚܪ̈ܢܐ: ܘܐܦ ܛܡܐܘܬܗ ܗܿܘܝܐ: ܟܕ ܒܡܢܬܐ ܗܿܘ ܕܒܣܪܐ܀ ܫܘܼܡܬܐ ܐܘܿ ܩܠܦܝܼܬܐ ܗ̄ ܫܘܼܡܬܐ ܟܘܼܬܡܬܐ ܐܝܬܝܗܿ: ܘܩܠܦܝܼܬܐ ܗ݀ܝ ܕܡܬܼܩܠܦܐ ܘܢ݀ܬܪܐ ܡܼܢ ܒܣܪܐ܀ ܒܙܘܩܝܬܐ ܡܐ ܕܡܨܡܚܐ ܘܢ݀ܗܪܐ ܒܕܡܘܼܬ ܢܘܼܪܐ܀ ܘܚܙܘܗܿ ܕܡܚܘܿܬܐ ܥܡܝܼܩ ܗ̄ ܢܝܼܚ ܘܥܡܝܼܩ ܘܦܪܝܼܫ ܡܼܢ ܡܫܟܢܐ ܢܣܓܪܝܗܿ ܗ̄ ܠܘ ܒܕܝܘܼܬܐ: ܐܠܐ ܢܟܠܝܗܿ ܠܗ ܒܡܼܠܬܐ ܕܐܠܗܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܒܕܝܘܼܬܐ ܚܿܓܪ ܠܗ. ܘܒܚܘ̈ܩܐ ܡܕܡ ܪܫܡ ܠܗܿ܀ ܘܐܢ ܡܦܪܫ ܢܦܪܫ ܓܪܒܐ ܟܒܠܿܠܗ ܡܫܟܐ ܗ̄ ܬܚܘܝܼܬܐ ܐܝܬܝܗܿ ܗܕܐ ܕܠܐ ܐܝܼܬܘ̄ ܓܪܒܐ ܛܡܐܐ܇ ܐܠܐ ܡܛܡܐ ܠܗ: ܐܝܟ ܕܠܙܘܼܗܪܐ ܕܠܐ ܢܚܛܘܿܢ: ܘܐܢ ܢܬܚܙܐ ܒܗ ܒܣܪܐ ܚܝܐ. ܗ̄ ܘܐܢ ܡܬܼܚ̈ܙܝܢ ܒܗ []ܟ̈ܠܬܐ ܡܦܬ̈ܚܬܐ ܛܡܐ ܗܘ܀ ܚܙܝܼܬܐ ܚܕ ܡܢ ܙܢ̈ܝܐ ܦܫܝܼܗܩܐ ܕܡܚܘܿܬܐ ܐܝܬܝܗܿ܆ ܡܚܘܝܐ ܕܝܢ ܫܪܓܪܓܝܬܐ ܒܓܘܼܫܡܐ.. ܚܙܙܝܼܬܐ ܩܿܪܐ ܠܫܘܼܚܠܦܐ ܕܝܼܠܗܿ ܕܡܚܘܿܬܐ ܕܓܪܒܐ: ܕܐܬܚܙܝܼܘ ܒܗܿ ܐܬܘ̈ܬܐ ܕܚܘܼܠܡܢܐ ܘܕܠܝܼܠܐ ܒܐܣܝܘܼܬܗܿ܀ ܐܝܬ ܒܗܿ ܣܥܼܪ ܫܡܫܐ ܚܘܪܐ ܕܗܿܘܐ ܩܛܝܼܢܐ ܒܡܫܟܐ ܗܿܘ ܕܕܡܿܐ ܠܡܫܠܐ ܩܿܪܐ: ܗܿ، ܕܩܛܝܼܢ ܘܐܬܡܼܚܠ ܡܼܢ ܥܙܝܼܙܘܬ ܡܘܙܓܐ ܒܝܼܫܐ ܕܩܒܠ܆ ܥܒܪܝܐ ܚܠܦ ܣܥܪ ܫܡܫܐ܆ ܣܥܪ ܣܘܼܡܩܐ ܐ݀ܡܪ܀ ܐܢ ܡܼܢ ܠܘܼܩܒܠ ܐܦ̈ܘ̄ ܢܬܪ ܣܥܪܗ ܗ̄ ܡܼܢ ܩܪܩܦܬܗ ܠܡ: ܘܕܟ݀ܠܗ ܣܥܪܗ ܢܛܝܼܪ ܟܕ ܚܿܕܪ܀ ܓܒܚܐ ܗܿܘ ܠܡ ܗ̄ ܩܪܚܐ ܗܿܘ܇ ܩܪܝܼܚܘܼܬܐ ܩܿܪܐ: ܡܐ ܕܟ݀ܠܗ ܣܟܪܐ ܕܪܝܫܗ ܢ݀ܬܪ܀ ܓܒܚܘܼܬܐ܆ ܠܥ݀ܝ ܕܠܘܼܩܒܠ ܐܦܘ̈ܗܝ܇ ܡܐܢܘ̈ܗܝ ܢܗܘܘܿܢ ܡܦܪܡܝܼܢ ܗ̄ ܡܨܪܝܢ ܘܡܒܙܥܝܼܢ ܘܪܝܫܗ ܢܗܘܐ ܦܪܝܼܥ ܗ̄ ܡܒܠܒܠ ܘܡܢܬܫ: ܐܝܟ ܕܠܝܼܕܝܥܘܼܬܐ ܕܟܘܼܪܗܢܗ ܘܠܐܬ݀ܐ ܕܡܬܬܘܝܢܘܼܬܗ܀","english":"also to the pustules and dry scabs that defile; because of this, and also in his sacrifice it is distinguished and separated from the others, and its defilement is such when it is in the flesh. A wart or a scab—a wart is a swelling, and a scab is that which peels off and spreads over the flesh. In a pustule, when it sprouts and appears in the form of a sore. And its appearance is that of a deep wound, deep and distinct, and it is separated from the skin; its closure is not by nature, but it heals by the word of God. Others say that it is bound by nature, and by laws something is marked for it. And if it is distinguished, leprosy consumes the whole skin; it is a sign that this is not defiling leprosy, but it defiles, as a warning not to sin. And if it appears in living flesh, and if openings are seen in it, it is defiled. A vision is one of the well-known types of wound; a wound, however, is a creeping thing in the body. He calls a vision a change of its own kind of leprous wound, in which signs of health and of night appear in its healing. In it there is white hair of the sun that was cut in the skin, which resembles a scale; that which is cut and removed from the strong mixture of evil that it received; instead of white hair of the sun, he says red hair. And if opposite his face his hair falls out from his scalp, and all his hair falls out around it. The forehead, that is, baldness, he calls baldness, when all the hair of his head falls out. Baldness, that is, opposite his face, his eyes become dim, or are rubbed and pierced, and his head becomes bare, or confused and disheveled, as if for the knowledge of his illness and the sign of his healing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܡܬܐ","severity":"info","text":"The Syriac term ܫܘܼܡܬܐ (šūmtā) is glossed as 'wart' or 'swelling', distinct from ܩܠܦܝܼܬܐ (qlāpītā, 'scab'). Bar Salibi distinguishes them by their physical behavior: the former is a static swelling, the latter peels and spreads.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܙܝܼܬܐ","severity":"info","text":"The word ܚܙܝܼܬܐ (ḥzītā) is rendered 'vision' in the English draft. Bar Salibi defines it as a well-known type of wound, contrasting it with ܡܚܘܝܐ (mḥawyā, 'creeping thing'), indicating a technical medical classification.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܡܼܠܬܐ ܕܐܠܗܐ","severity":"info","text":"The phrase 'by the word of God' (ܒܡܼܠܬܐ ܕܐܠܗܐ) reflects a theological conviction that certain skin ailments heal through divine intervention rather than natural processes, a motif found in Syriac patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the commentary's systematic treatment of skin diseases, moving from general definitions (wart, scab, pustule) to specific conditions (leprosy, baldness), mirroring the sequential exposition of Leviticus 13–14.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ","severity":"info","text":"Bar Salibi notes that 'others say' (ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ) the wound heals by nature and law, indicating awareness of alternative medical or rabbinic interpretations, a common feature in Syriac commentary traditions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]ܟ̈ܠܬܐ ܡܦܬ̈ܚܬܐ","severity":"caution","text":"The Syriac text has a lacuna before ܟ̈ܠܬܐ ܡܦܬ̈ܚܬܐ ('openings'), marked by brackets in the edition. The sense is that if openings appear in living flesh, it is defiled, but the missing word(s) may affect the precise condition described.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܚܘܝܐ (mḥawyā) is ambiguous: it could mean 'creeping thing' (as taken here) or 'wound' in a broader sense; the English draft renders it 'creeping thing'.","The phrase ܣܥܪ ܫܡܫܐ ܚܘܪܐ ('white hair of the sun') may refer to a specific dermatological condition or a folk term; Bar Salibi contrasts it with 'red hair' without further explanation."],"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":23,"ref":"p23","source":"ܥܠ ܣܦܘ̈ܬܗ ܢܬܥܛܦ ܗ̄ ܐܝܼܕ̈ܘܗܝ ܢܗܘܐ ܠܒܝܟ ܥܠ ܢܚܝܼܪܗ܀ ܗܿܟܢܐ ܥܿܒܕܝܼܢ ܓܪ̈ܒܢܐ ܡܼܢ ܒܗܬܬܐ: ܐܝܟ ܕܢܗܘܐ ܝܕܝܼܥ ܠܟܿܠܢܫ ܕܓܪܒܐ ܗܿܘ܀ ܘܛܡܐ ܢܩܪܐ ܢܦܫܗ ܗ̄ ܕܟܕ ܐܢܫ ܢܐܬܐ ܠܐܘܪܥܗ ܢܐܡܪܕ ܕܓܪܒܐ ܐܢܼܐ ܘܛܡܐܐ܀ ܥܒܪܝܐ ܐܡܼܪ ܥܠ ܩܩܠܬܐ ܢܬܒ܀ ܐ݀ܡܪ ܗܫܐ ܓܪܒܐ ܕܒܢܚ̈ܬܐ ܫܿܬܝܐ ܐܘܿ ܟܪܟܐ ܗ̄ ܫܬܝܐ ܩܪܐ: ܠܗܿܘ ܕܡܫܬܝ ܘܥܕܟܝܼܠ ܠܐ ܙܩܝܼܪ܀ ܟܪܟܐ ܩܿܪܐ: ܠܡܐܢܐ ܕܟܪܝܼܟ ܘܣܝܼܡ ܥܠ ܚܒ̈ܠܘܗܝ܀ ܐܚܪ̈ܢܐ ܟܪܟܐ ܠܟܪ̈ܣܒܢܐ ܕܟܬܢܐ ܐ݀ܡܪܝܼܢ܀ ܥܒܪܝܐ ܚܠܦ ܟܪܟܐ ܕܘܠܐ ܐ݀ܡܪܝܼܢ܀ ܡܚܘܿܬܐ ܕܗܿܘܝܐ ܒܡܐ̈ܢܐ ܘܡܫ̈ܟܐ: ܒܙܒܢ ܡܿܢ ܕܥܬܝܼܩܘܼܬܐ ܗܿܘܝܐ: ܘܒܐܚܪ̈ܢܐ ܡܼܢ ܡܘܙܓܐ ܕܐܐܪ܀ ܢܩܘܕ ܢܫܩܠܝܗܿ ܡܼܢ ܡܪܛܘܛܐ ܗ̄ ܩܿܝܕܝܢ ܐܘܿܟܝܼܬ ܦܿܣܩܝܼܢ ܠܗܿ ܡܼܢ ܬܡܢ܇ ܘܪܡܝܢ ܒܕܘܟܬܗܿ ܦܣܬܐ ܐܘܿܟܝܼܬ ܩܛܥܐ ܐܚܪܢܐ ܘܚܿܝܛܝܼܢ ܠܗܿ܀ ܬܪܬܝܢ ܨܦܪ̈ܝܼܢ ܚܝ̈ܬܐ ܦܿܩܕ ܠܩܪ̈ܝܼܒܘ̄ ܠܡܝܬܝܘܼ ܓܪܒܐ ܡܐ ܕܡܬܼܕܟܐ ܐܪܙ ܢܦܫܐ ܘܦܓܪܐ܀ ܘܢܟܣܘܢܼ ܨܦܪܐ ܚܕܐ ܗܿܞ ܗ݀ܝ ܕܡܬܼܢܟܣܐ ܐܪܙ ܦܓܪܐ ܕܡܿܐܬ ܗ݀ܝ ܕܡܫܼܬܒܩܐ ܐܪܙ ܢܦܫܗ ܕܠܐ ܡܝܬܐ܀ ܗ݀ܝ ܕܡܨܼܛܒܥܐ ܚܝܬܐ ܒܕܡܐ ܕܚܒܪܬܗܿ: ܐܟܡܿܢ ܕܐܦ ܢܦܫܐ ܨܒܝܼܥܐ ܒܚܫ̈ܝ ܦܓܪܐ܀ ܗ݀ܝ ܕܡܼܢ ܚܕ ܓܢܣܐ ܐܢܝܢ ܬܪ̈ܬܝܗܝܢ ܨܦܪ̈ܐ ܐܪܙ ܕܐܦܢ ܡܼܢ ܬܪܝܢ ܟܝ̈ܢܐ ܡܫܚ̈ܠܦܐ ܡܩܝܡ ܡܩܝܡ ܒܪܢܫܐ܇ ܐܠܐ ܚܕ ܩܢܘܼܡܐ ܐܝܼܬܘܗܝ ܬܒܝܼܪܘܬ ܡܐܢܐ ܕܦܚܪܐ܇ ܥܠ ܫܪܝܗ ܕܦܓܪܐ ܡܿܘܕܥ܇ ܘܬܘܼܒ ܠܐ ܦܐܝܐ ܗܼܘܬ݀ ܕܢܗܘܐ ܠܚܫܚܬܐ ܐܚܪܬܐ܀ ܩܝܣܐ ܕܝܢ ܕܐܪܙܐ ܕܠܐ ܦܐܪ̈ܐ ܐܝܼܬ̄ܘ܀ ܨܘܼܒܥܐ ܕܙܚܘܪܝܼـܐ܀ ܐܪܙ ܗܿܝ ܕܐܦܢ ܐܬܼܟܬܡ ܒܚܛܝܼܬܐ: ܡܿ̇ܘܪ ܠܗ ܐܠܗܐ ܘܡܿܝܬܐ ܦܐܪ̈ܐ: ܐܝܟ ܗ݀ܝ ܕܪܘܿܣ ܥܠܝ ܒܙܘܿܦܟ ܘܐ݀ܬܕܟܐ܀ ܘܥܒܕܘ ܦܐܪ̈ܐ ܕܫܿܘܝܢ ܠܬܝܿܒܘܼܬܐ܀","english":"over his lips, and he folds his hands, and he becomes confused over his shame. Thus lepers act out of shame, as is known to everyone who is a leper. And he defiles his skin and his person when a man comes to his thigh and says that leprosy is present and defiling. The Hebrew says concerning the pustule and the scab. Now he says that leprosy of the testicles is a drinking sore, or a circle is a drinking sore: he calls it that which drinks and is not yet healed. He calls a circle a garment that is rolled up and placed over his wounds. Others call a circle the carbuncles of the kidney. The Hebrew instead of \"circle\" says \"dula.\" A wound that occurs in the intestines and the skin: at the time of old age it occurs, and in others from a mixture of air. And he takes it away with a cautery, or he cuts it away with a knife, and throws in its place a patch or another piece and sews it. Two living birds he commands to be brought to the leper when the cedarwood, the soul, and the body are purified. And one bird is covered: this is the one that is covered, the mystery of the body that dies; this is the one that is left, the mystery of the soul that does not die. This is the one that is dyed, the living one, with the blood of its companion: just as also the soul is dyed with the passions of the body. This is the one that with one body brings both birds, the mystery that also with two different natures establishes each one in its head, but it is one substance, the brokenness of the vessel of clay, concerning the beginning of the body it makes known, and again it was not fitting that it should be for another need. The wood of the cedar that has no fruit. The finger of the one who is mindful. The cedar is that which is also covered in sin: the Lord gives to him and brings forth fruit, like that which grew upon you in your leprosy and was purified. And they made fruit that is suitable for repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܟܐ","severity":"info","text":"The term ܟܪܟܐ (karkā) is glossed as 'circle' and also as a rolled garment placed over wounds; the Hebrew equivalent is given as 'dula' (דולה), likely a variant reading for a skin lesion.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܙ","severity":"info","text":"The word ܐܪܙ (ʾārzā) means 'cedar' or 'cedarwood' and is used here as a symbol in the purification ritual, linked to the mystery of the body and soul.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of treating a wound with cautery or cutting and sewing a patch reflects contemporary medical practices known in Syriac tradition, possibly derived from Greek or Persian sources.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The purification ritual involving two birds, cedarwood, and the distinction between body and soul echoes the Levitical rites for leprosy (Leviticus 14) and is interpreted allegorically as the mystery of death and the immortal soul.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The allegorical interpretation of the cedar as 'covered in sin' and the fruit as 'suitable for repentance' reflects a moralizing exegetical tradition common in Syriac commentary, linking ritual purity to spiritual transformation.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous medical terms (e.g., ܟܪܟܐ, ܩܩܠܬܐ) whose precise referents are uncertain; the translation 'drinking sore' and 'circle' are tentative.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of ܟܪܟܐ (karkā) as a medical term is unclear; it may refer to a type of lesion or a surgical instrument.","The phrase 'leprosy of the testicles' (ܓܪܒܐ ܕܒܥܚ̈ܬܐ) is ambiguous; it may denote a specific genital condition or be a metaphorical expression.","The identity of the 'two living birds' and the ritual described is not fully explained; the allegorical interpretation may obscure the original practice."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܙܘ݁ܦܐ ܕܝܢ ܠܬܚܘܝܼܬܐ ܕܚܘܼܣܝܗ: ܡܛ݀ܠ ܕܙܘܿܦܐ ܡܕܟܝܿܢܐ ܐܝܼܬ̄ܘ ܡܪܘܩܐ܀ ܘܗ݀ܝ ܕܓܿܪܥ ܗܼܘܐ ܠܟܿܠܗ ܣܥܪܗ ܠܬܚܘܝܼܬܐ ܕܫܒܼܩ ܠܡܝܼܬܘܼܬܐ ܘܐܬܚܼܕܬ ܐܝܟ ܕܢܫܪܐ ܥܠܝܡܘܼܬܗ܀ ܡܒܘܼܥܐ ܕܠܒܪ: ܚܕܐ ܡܛ݀ܠ ܕܟܝܘܼܬܐ ܕܕܘܼܟܬܐ܀ ܘܐܚܪܬܐ ܕܠܐ ܢܛܡܐ ܗܿܘ ܕܡܬܼܕܟܐ ܠܕܘܼܟ̈ܝܬܐ ܕܩܪ̈ܝܒܢ ܠܐܢܫܘܬܐ܀ ܦܪܚܗ ܕܨܦܪܐ ܚܝܬܐ ܕܠܐܦ̈ܝ ܚܩܠܐ ܐܪܙ ܡܦܩܬܗܿ ܕܢܦܫܐ ܡܼܢ ܦܓܪܐ܀ ܘܡܼܢ ܕܐܡܼܪ ܥܠ ܕܒܚܼܐ ܕܐܣܝܘܼܬܗ ܕܓܪܒܐ ܐܡܼܪ ܥܠ ܓܪܒܐ ܕܗܿܘܐ ܒܒܝܬܐ܀ ܢܐܼܬܐ ܡܪܝܗ ܕܒܝܬܐ ܗ̄ ܐܘܿ ܡܼܢ ܬܠܝܼܠܘܼܬܐ ܣܓܝܐܬܐ: ܐܘܿ ܡܼܢ ܟܐܦ̈ܐ ܥܬܝܼܩ̈ܐ: ܐܘܿ ܡܼܢ ܪܛܝܼܒܘܼܬܐ ܡܕܡ ܕܐ݀ܚܕܐ ܒܐܣ̈ܐ ܘܒܫܬܐܣ̈ܐ ܕܒܝܬܐ܀ ܢܦܘܿܩ ܠܗ ܟܗܢܐ ܠܒܪ ܡܼܢ ܗ̄ ܥܠ ܗܟܢ ܐ݀ܡܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܠܘ ܠܡ ܒܕܝܘܼܬܐ ܘܨܘܪܬܐ ܣܿܓܪ ܗܼܘܐ ܠܓܪܒܐ: ܡܼܢ ܪܥܝܢܐ ܕܒܝܬܐ܇ ܐܠܘܼ ܓܝܪ ܒܕܝܘܼܬܐ ܣܿܓܪ ܗܼܘܐ ܠܡܚܘܿܬܐ܇ ܥܿܐܠ ܗܼܘܐ ܠܒܝܬܐ ܣܿܓܪ ܗܼܘܐ ܠܓܪܒܐ: ܡܕܝܢ ܓܠܝܐ ܗܿܝ ܕܒܦܘܼܩܕܢܐ ܘܡܠܼܬܐ ܕܐܠܗܐ ܣܿܓܪ ܗܼܘܐ ܘܟܿܠܐ ܠܡܚܘܿܬܐ܀ ܘܢܣܒܘܢܼ ܟܐܦ̈ܐ ܐܚܪ̈ܢܝܬܐ ܘܫܪܟܐ܀ ܒܣܬܪ ܘܛܪܝܐ ܚܼܕܬܐ ܦܩܼܕ ܕܢܬܚܫܚܘܢܼ ܐܟܡܼܢ ܕܢܚܝܠ ܠܡܪܗ ܕܒܝܬܐ ܕܢܦܘܼܫ ܡܼܢ ܥܠܘܿܒܘܼܬܐ ܕܟܢܘ̈ܬܗ܀ ܒܥܝܕܐ ܕܐܓܪܒ ܠܐ ܛܡܐ܇ ܒܕܠܘ ܐܝܟ ܒܬ̈ܐ: ܘܡ̈ܐܢܐ ܡܬܟܢܫܝܼܢ ܘܡܬܼܒܢܝܢ ܒܛܠܘܼܡ̈ܝܐ܀ ܘܡܐ̈ܢܐ ܡܫܬܩܠܝܼܢ ܒܥܠܘܼܒܝܐ܀ ܡ̈ܝܐ ܚ̈ܝܐ ܩܿܪܐ ܬܢܢ: ܠ̈ܡܝܐ ܢܩ̈ܕܐ ܘܕܟ̈ܝܐ ܘܡܫ̈ܬܬܝܢܐ ܕܡܚܝܢ ܠܕܫ݀ܬܝܢ ܠܗܘܢܿ܇ ܘܠܕܡܚܝܢ ܒܗܘܢܿ: ܡܕܝܢ ܡܼܢ ܛܡܐܘܬܐ ܕܡܝܼܬܘܬܐ܀","english":"the leprosy for the demonstration of his mercy, because leprosy is a purifying sign of emptiness. And this one who shaves off all his hair for the demonstration that he has abandoned mortality and has been renewed as if his youth has returned. The outer spring: one because of the purity of the place, and another that does not defile, that which is purified for the places near the fires. The flight of the bird, the living one from the face of the field, the mystery of the soul's departure from the body. And when he speaks about the sacrifice of the healing of leprosy, he speaks about the leprosy that occurs in the house. The master of the house comes, either with much moisture, or with old stones, or with dampness, something that holds in the foundations and bases of the house. The priest goes out, or as the experts say, not by judgment and form did he confine the leprosy, but by the intention of the house. For if he had confined it by judgment, he would have entered the house and confined the leprosy; but it is evident that by the command and word of God he confined and restrained the plague. And they take other stones and the rest. In secret and new moisture he commanded that they be prepared as is fitting for the master of the house, that he might remain with the impurity of his vessels. In the custom of one who is leprous, he does not defile, not like houses; and entrails are covered and sought in shadows. And entrails are taken away in impurity. Living water he calls the deep: for waters, holy and pure and drinkable, which give life to those who drink them, and to those who live in them; but not with the impurity of mortality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܘܦܐ","severity":"info","text":"The Syriac term ܙܘܦܐ (zawpā) is rendered 'leprosy' but can also denote a 'scab' or 'mange'; Bar Salibi uses it consistently for the biblical צָרַעַת.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܗܝ ܕܓܪܥ ܗܘܐ ܠܟܠܗ ܣܥܪܗ","severity":"info","text":"The shaving of all hair echoes Leviticus 14:8–9, where the person to be purified shaves and washes. Bar Salibi interprets this as a sign of renewed youth and abandonment of mortality.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܒܘܥܐ ܕܠܒܪ","severity":"info","text":"The 'outer spring' (ܡܒܘܥܐ ܕܠܒܪ) refers to the running water source required for purification in Leviticus 14:5. Bar Salibi distinguishes two types: one pure by location, another purified for use near fires (likely for ritual immersion).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܪܚܗ ܕܨܦܪܐ ܚܝܬܐ","severity":"info","text":"The 'flight of the living bird' (Leviticus 14:7) is interpreted as a mystery of the soul's departure from the body, a common typological reading in Syriac commentary linking purification rituals to resurrection.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܐܦ̈ܐ ܥܬܝܼܩ̈ܐ","severity":"info","text":"Bar Salibi transitions from bodily leprosy to house leprosy (Leviticus 14:33–53), listing causes: moisture, old stones, dampness. This mirrors the biblical structure of two distinct purification procedures.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܡܪܝܼܢ ܐܢܫ̈ܝܼܢ","severity":"info","text":"Bar Salibi cites 'the experts' (ܐܡܪܝܼܢ ܐܢܫ̈ܝܼܢ) who argue that leprosy was confined not by judgment but by divine command, reflecting a rabbinic or early Christian exegetical tradition that prioritizes God's word over human reasoning.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܪܘܩܐ' (mrōqā) is ambiguous: it can mean 'emptiness' or 'pustule'; the translation 'emptiness' is adopted here as a theological reading.","The reference to 'living water' (ܡ̈ܝܐ ܚ̈ܝܐ) may allude to baptismal typology, but Bar Salibi does not explicitly develop this."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":25,"ref":"p25","source":"ܐ݀ܡܪ ܒܿܬܪܟܢ ܥܠ ܡܚܘܿܬܐ ܕܕܝܒܐ: ܓܒܪ ܓܒܪ ܟܕ ܢܗܘܐ ܕܐ݀ܒ ܡܼܢ ܒܣܪܗ ܗ̄ ܡܼܢ ܝܬܝܼܘܼܬܐ ܕܕܡܐ ܕܐ݀ܒ ܐܢܫ܇ ܐܘܿ ܡܼܢ ܫܘܼܚ̈ܢܐ ܕܗܿܘܝܢ ܒܗܕ̈ܡܐ ܓܘܝ̈ܐ ܘܡܫܬܡܪܝܼܢ ܠܗܕ̈ܡܐ ܕܙܘܘܓܐ ܐܘܿ ܠܡܦܢܐ ܕܡܬܼܩܪܐ ܟܐܒ ܢܨܘܪܐ ܐܘܿ ܢܨܘܪܐ܀ ܡܿܚܐ ܗܼܘܐ ܠܥܡܐ ܒܡܚ̈ܘܬܐ ܗܿܠܝܢ ܐܝܟ ܕܢܕܚܠ ܐܢܘܿܢ܇ ܘܢܬܒܝܢܘܢܼ܇ ܕܐܠܘܼ ܠܐ ܚܼܛܘ ܒܥܒܕ̈ܝܿܗܘܿܢ ܠܘ ܒܟ̈ܐܒܐ ܕܐܝܟ ܗܿܠܝܢ ܡܬܼܪܕܝܢ ܗܼܘܘ ܡܢܗ܀ ܐܢ ܪܕܐ ܒܣܪܗ ܥܡ ܕܘܒܗܿ ܐܘܿ ܚܬܝܼܡ ܒܣܪܗ ܗ̄ ܕܐܢ ܢܛܝܼܪ ܠܡ ܐܝܟ ܚܬܡܐ ܕܒܣܪܐ: ܒܕܠܐ ܦܿܫܪ ܘܪܕܐ ܡܼܢ ܕܡܐ ܕܢܚܼܬ ܐܝܟ ܗܢܐ ܕܗܿܘܐ ܒܚܘܼܒܠ ܒܣܪܐ ܕܪܕܐ ܕܡܐ ܥܡ ܡܘܓܠܐ ܐܠܐ ܕܡܐ ܨܚܝܼܚܐ ܕܪܕܐ܇ ܗܢܐ ܠܡ ܕܘܒܐ ܗܿܘ ܢܬܛܡܐ܀ ܥܡ ܕܘܒܐ ܗ̄ ܐܢ ܚܠܝܼܛ ܕܡܐܕܥܒܝܘܼܬܐ ܡܕܡ ܕܡܼܢ ܒܣܪܗ ܐܘܿ ܚܬܝܼܡ ܘܠܐ ܦܿܫܪ ܘܕܪܐ ܐܠܐ ܕܡܐ ܒܠܚܘܕ []ܐ܀ ܘܐܢܬܬܐ ܟܕ ܬܗܼܘܐ ܕܝܒܐ ܗ̄ ܒܩܢܘܼܡܗܿ ܢܗܘܐ ܕܘܒܗܿ ܘܠܐ ܬܛܡܼܐ ܠܒܢ̈ܝ ܒܝܬܗܿ ܕܡܐ ܓܝܪ ܕܗܿܘܐ ܠܢܫ̈ܐ: ܐܘܿ ܡܼܢ ܡܦܩܢܐ ܗܿܘ ܐܘܿ ܡܼܢ ܗܕܡ̈ܐ ܕܫܘܬܦܘܼܬܐ܀ ܫܒܥܐ ܝܘܡ̈ܝܼܢ ܬܬܒܝ ܒܟܣܦܗܿ ܗ̄ ܡܛܠ ܟܦܣܗܿ ܬܬܼܛܡܐ ܐܢܬܬܐ ܐܝܟ ܕܠܥܘܼܗܕܢܐ ܕܥܒܪ ܦܘܼܩܕܢܐ ܡܛ݀ܠ ܕܒܥܠܬ ܚܛܝܼܬܐ ܗܘܼܬ݀ ܟܦܣܐ ܐܝܟ ܕܒܟܐܒ̈ܐ ܬܐܠܕܝܼܢ ܒܢ̈ܝܐ܀ ܬܘܼܒ ܠܐ ܛܡܐ ܟܦܣܐ ܡܛ݀ ܕܐܝܬ ܐܝܠܝܢ ܕܡܬܚܫܚܝܼܢ ܒܗ ܒܐܪܙܐ ܕܚܪܫܘܼܬܐ ܘܐܝܬ ܬܘܼܒ ܐܝܠܝܢ ܕܫܿܬܝܢ ܡܢܗ ܡܛ݀ܠ ܚܪܝܼܦܘܼܬܐ ܘܠܫܢܢܘܼܬܐ ܟܐܡܬ ܕܗܿܘܐ ܠܗܘܿܢ: ܐܝܟ ܕܠܙܘܼܗܪܐ ܕܗܿܠܝܢ ܘܐܝܟ ܕܠܥܘܼܗܕܢܐ ܕܥܒܪ ܦܘܼܩܕܢܐ ܛܡܐ ܡܘܫܐ ܠܟܦܣܐ: ܟܕ ܒܟܝܿܢܗ ܠܘ ܛܡܐܐ ܐܝܼܬܘܗܝ܇ ܠܐ ܓܝܪ ܡܫܚܠܦ ܟܦܣܐ: ܡܼܢ ܕܡܐ ܕܟ݀ܠܗ ܦܓܪܐ܀","english":"he speaks after this concerning the bite of a bear: a man, when there is a bite from a bear on his flesh, or the flow of blood from a bear's bite, or the wounds that occur in the internal organs and are transmitted to the organs of generation, or to a part called the pain of the stone or the stone. He would strike the people with these blows as one who fears God, and they would be corrected, so that if they had not sinned in their deeds, they would not be disciplined with pains like these. If the flesh is reddened with its blood, or the flesh is sealed, so that if it is not opened like a seal of flesh, without interpretation and reddening from the blood that descends, like that which occurs in the corruption of the flesh of reddening blood with a scab, but the pure blood of reddening, this is not the blood of a bear that is unclean. With the blood, if something of the nature of the flesh is mixed, or it is sealed and does not interpret and cast out, but only blood []. And a woman, when she is a bear in her standing, her blood is and she does not defile the houses of her house, for the blood that occurs in the months, or from that part, or from the organs of partnership. Seven days she shall sit in her menstruation because of her menstruation; the woman shall be defiled, as a reminder of the transgression of the commandment, because the cause of sin was menstruation, as in the pains that are born in children. Again, menstruation does not defile because there are those who use it in the mystery of sorcery, and there are also those who drink from it because of sharpness and intoxication, like the warning of these, and as a reminder of the transgression of the commandment, Moses declared menstruation unclean, while in its nature it is not unclean, for menstruation does not change from the blood of the whole body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܒܐ","severity":"info","text":"The Syriac term dēbā (ܕܝܒܐ) can mean 'bear' or 'wolf'; here the context of bites and blood suggests 'bear', consistent with the English draft.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܦܣܐ","severity":"info","text":"The word kepsā (ܟܦܣܐ) is rendered 'menstruation' in the draft; it denotes menstrual impurity, a key concept in Levitical purity laws.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 15:19–24","severity":"info","text":"The discussion of a woman's menstrual impurity and seven-day seclusion echoes Leviticus 15:19–24, which prescribes similar periods for female impurity.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Salibi interprets bear bites as divine punishment for sin, reflecting a typological reading where physical afflictions signify moral correction.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The note on menstrual blood used in sorcery or intoxication reflects later Syriac Christian polemics against magical practices, not found in the biblical text.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna marked by [] after 'only blood'; the English draft supplies no conjecture, and the sense of the clause is uncertain.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܕܝܒܐ could be read as 'wolf' but the context of bites and blood favors 'bear'.","The lacuna after 'only blood' leaves the conclusion of that sentence unclear."],"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":26,"ref":"p26","source":"ܫܡܐ ܓܝܪ ܕܛܡܐܘܬܐ ܕܣܝܼܡ ܥܠ ܕܐܝܟ ܗܿܠܝܢ ܥܠܬܢܐܝܬ ܣܝܼܡ܆ ܟ݀ܠ ܓܝܪ ܕܒܪܐ ܠܐܠܗܐ ܫܦܝܼܪ ܗܼܘ ܐܠܐ ܒܝܕ ܦܘܼܪܫܢܐ ܕܒܝܬ ܕܟܝܘܼܬܐ ܠܛܡܐܘܬܐ: ܙܓܪ ܘܦܓܕ ܠܚܘܼܫ̈ܒܝܢ ܒܥܪܝܪ̈ܝܐ: ܐܝܟ ܕܢܬܼܐܣܪ ܒܪܝܡܼܬܗ ܘܠܐ ܢܐܡܪ ܕܗܢܐ ܕܟܿܐܼ ܐܘܿ ܗܢܐ ܛܡܐ: ܡܛ݀ܠ ܕܡܼܢ ܐܕܡ ܥܕܡܐ ܠܢܘܿܚ: ܠܝܬ ܗܼܘܐ ܫܡܐ ܕܛܡܐܘܬܐ ܒܥܠܡܐ: ܘܠܐ ܙܪܝܼܥ ܗܼܘܐ ܫܡܐ ܕܛܡܐܘܬܐ ܒܥܠܡܐ܇ ܘܠܐ ܙܪܝܼܥ ܗܼܐ ܠܗܫܐܕܐ ܒܥܠܡܐ܀ ܙܪܥ ܕܡܕܡܟܐ ܗ̄ ܠܙܪܥܐ ܕܫܘܬܦܘܼܬܐ ܩܿܪܐ: ܒܿܬܪܟܢ ܐܡܿܪ ܥܠ ܢܡܘܿܣܐ ܕܕܘܼܟܝܐ ܕܛܡ̈ܐܘܬܐ ܕܗܿܘܐ ܚܕܐ ܒܫܢ̱ܬܐ ܒܥܣܪܐ ܒܬܫܪܝܢ ܩܕܡܝܐ ܒܕܣܗܪܐ܀ ܡܛ݀ܠ ܕܒܥܢܢܐ ܡܬܼܚܙܐ ܗܼܘܐ ܥܠ ܚܘܼܣܝܐ ܗܿܘܝܐ ܗܼܘܬ݀ ܪܡܿܙ ܐܘܿ ܒܥܢܢܐ ܢܗܝܼܪܬܐ ܡܬܼܚܙܐ ܗܼܘܐ ܬܡܢ܀ ܦܨܬܐ ܚܕܐ ܠܡܪܝܐ ܘܦܨܬܐ ܚܕܐ ܠܥܙܙܐܝܠ ܗ̄ ܐܡܿܪ ܡܛ݀ܠ ܬܪܝܢ ܨܝܦܪ̈ܝܐ ܚܕ ܕܝܢ ܕܡܬܼܢܟܣ ܗܼܘܐ: ܘܐܚܪܢܐ ܕܡܫܼܬܕܪ ܗܼܘܐ ܠܥܙܙܐܝܠ ܡܠܐܟܐ ܡܕܒܪܢܗ ܕܥܡܐ ܐܝܼܬ̄ܘ: ܘܡܫܼܬܕܪ ܗܼܘܐ ܠܗ ܨܝܦܪܝܐ ܠܡܕܒܪܐ: ܟܕ ܫܩܝܼܠ ܥܠ ܪܝܫܗ ܒܝܕ ܬܘܕܝܼܬܐ ܕܟܗܢܐ: ܚܛܗ̈ܐ ܕܥܡܐ ܐܝܟ ܕܢܩܒܠ ܟܐܡܬ ܦܣܐ: ܕܐܝܟ ܐܠܗܐ ܫܒܼܩ ܠܥܡܐ ܚܛܗ̈ܘܗܝ: ܐܦ ܗܼܘ ܢܫܒܘܿܩ ܠܥܡܐ: ܘܠܐ ܫܠܝܼܛ ܕܢܓܦ ܠܥܡܐ ܡܛ݀ܠ ܚܛܗ̈ܘܗܝ ܥܠ ܕܐ݀ܫܬܒܩ ܠܗܘܿܢ ܒܡܨܥܝܘܼܬܗ ܕܟܗܢܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ܇ ܕܥܙܙܐܝܠ ܠܟܐܢܘܼܬܗ ܕܐܠܗܐ ܩܼܪܐ: ܗ݀ܝ ܕܥܙܝܼܙܐܝܬ ܡܬܼܠܚܡܐ ܥܠ ܒܝܼܫ̈ܐ: ܘܥܙܙܝܐܝܠ܆ ܐܠܗܐ ܥܙܝܼܙܐ ܡܬܼܦܫܩ܇ ܘܬܪܝܢ ܕܒܚ̈ܐ ܡܩܪܒ ܗܼܘܐ ܥܡܐ ܒܟܿܠ ܫܢ̱ܬܐ ܚܕ ܚܠܦ ܚܛܗ̈ܐ: ܠܟܐܢܘܼܬܐ ܐܠܗܝܬܐ܇ ܐܚܪܢܐ ܚܠܦ ܛܝܒܘܼܬܐ ܠܡܪܚܡܢܘܼܬܐ ܐܠܗܝܬܐ܀ ܒܝܘܢܝܐ ܠܝܬ ܫܡܐ ܕܥܙܙܐܝܠ܆ ܐܠܐ ܦܨܬܐ ܚܕܐ ܠܡܪܝܐ܇ ܘܦܨܬܐ ܐܚܪܬܐ ܠܡܫܬܕܪܢܘܼܬܐ: ܕܠܡܿܢ ܕܝܢ ܡܫܕܪ ܠܐ ܟܬܝܼܒ ܒܝܘܢܝܐ܀","english":"The name of uncleanness which is placed upon such things is placed causally. For everything that is from God is good, but it is through the distinction between purity and uncleanness that he restrains and commands the thoughts of the wild ones. As it was bound in its height, and it does not say \"this is pure\" or \"this is unclean,\" because from Adam until Noah there was no name of uncleanness in the world, nor was the name of uncleanness sown in the world, nor was it sown here now in the world. He calls the seed of sleep the seed of partnership. Afterwards he speaks concerning the law of purification of uncleannesses which occurs once a year on the tenth of the first Tishri in the month. Because through a cloud it was seen concerning the mercy that was happening, a sign, or through a cloud it was seen there. One lot for the Lord and one lot for Azazel, he says, because of two birds: one that was detained, and another that was sent to Azazel, the angel, the governor of the people, as it were; and a bird was sent to him in the wilderness, when it took upon its head through the confession of the priest the sins of the people, as it receives the forgiveness of the debt, so that as God forgave the people their sins, he also would forgive the people, and he would not be permitted to harm the people because of their sins, since it was forgiven to him through the mediation of the priest. Others say that Azazel is called the anger of God, which is strongly fought against the evil ones; and Azazel is interpreted as \"strong God.\" And two sacrifices the people offered every year: one for sins, for divine anger; another for grace, for divine mercy. In Hebrew there is no name Azazel, but one lot for the Lord and another lot for sending away; for what is sent is not written in Hebrew.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܙܙܐܝܠ","severity":"info","text":"Azazel is a contested term; Bar Salibi reports two interpretations: as a demonic figure (the angel-governor of the people) and as a name for divine anger or 'strong God.' The Hebrew original lacks the name, using instead 'for the sending away.'","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܢܢܐ","severity":"info","text":"The mention of a 'cloud' (ܒܥܢܢܐ) as a sign for mercy may reflect a tradition linking the scapegoat ritual to a theophany or a cloud over the sanctuary, possibly drawn from earlier Syriac exegetical sources.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܨܬܐ ܚܕܐ ܠܡܪܝܐ ܘܦܨܬܐ ܚܕܐ ܠܥܙܙܐܝܠ","severity":"info","text":"The two lots, one for the Lord and one for Azazel, allude to Leviticus 16:8–10, where lots are cast over two goats on Yom Kippur. Bar Salibi notes the Hebrew text lacks the name Azazel, reading only 'for the sending away.'","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"Bar Salibi reports that 'others say' Azazel is divine anger or 'strong God,' showing the reception of Jewish and Christian interpretive traditions in Syriac exegesis, possibly mediated by Ephrem or earlier commentators.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܡܢ ܐܕܡ ܥܕܡܐ ܠܢܘܿܚ","severity":"info","text":"Bar Salibi states that from Adam until Noah there was no concept of uncleanness, situating the origin of purity laws after the flood. This reflects a chronological schema common in Syriac commentary, linking the fall to the introduction of ritual impurity.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܙܪܥ ܕܡܕܡܟܐ","severity":"caution","text":"The phrase 'seed of sleep' (ܙܪܥ ܕܡܕܡܟܐ) is obscure; Bar Salibi glosses it as 'seed of partnership,' but the intended referent (perhaps nocturnal emission or a metaphor for sin) is uncertain and may reflect a textual corruption or a lost allegorical tradition.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Azazel' is ambiguous: Bar Salibi presents two conflicting traditions (a demonic angel vs. divine anger), and notes the Hebrew original lacks the name.","The phrase 'seed of sleep' (ܙܪܥ ܕܡܕܡܟܐ) is unclear; the gloss 'seed of partnership' does not resolve its meaning in context."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܘܢܪܡܐ ܦܗܨܐ ܗ̄ ܦܩܼܕ ܠܐܗܪܘܿܢ ܕܢܪܡܐ ܦ̈ܨܐ ܥܠ ܨܝܦܪ̈ܝܐ ܕܒܝܕ ܬܪ̈ܡܝܬܗܘܢܿ ܕܦ̈ܣܐ: ܢܕܪܥ ܟܗܢܐ ܕܐܢܘ ܨܝܦܪܝܐ ܕܡܬܼܕܒܚ: ܘܐܝܢܘ ܕܡܫܼܬܕܪ܇ ܘܕܠܐ ܢܐܡܪܘܢܼ ܕܕܠܡܐ ܗܢܐ ܛܒ ܐܘܿ ܗܿܘ܇ ܡܛ݀ܠ ܕܦܨܬܐ ܫܪܝܐ ܚܪܝܢܐ܀ ܢܣܝܼܡ ܐܗܪܘܢ ܬܪ̈ܬܝܗܝܢ ܐܝܼܕ̈ܘܗܝ ܗ̄ ܣܝܿܡ ܐܝܼܕܐ ܥܠ ܪܝܫܗ ܡܿܠܦ܇ ܐܦ ܡܘܒܐ ܕܚܛ̈ܐ ܕܥܡܐ ܣܿܐܡ ܥܠܘܗܝ܀ ܠܐܪܥܐ ܒܝܪܬܐ ܗ̄ ܡܫܼܬܕܪ ܗܼܘܐ ܒܝܕ ܓܒܪܐ ܠܐܬܪܐ ܚܘܼܪܒܐ ܕܠܐ ܦܠܝܼܚ: ܘܠܝܬ ܒܗ ܦܐܪ̈ܐ ܠܡܐܟܘܿܠܬܐ ܠܬܚܘܝܼܬܐ ܕܗܿܟܢܐ: ܠܝܬ ܒܗܿܘ ܦܐܪ̈ܐ ܕܚܿܫܚܝܼܢ ܠܗܢܝܿܢܐ: ܒܚܛ̈ܗܐ ܐܠܐ ܕܡܼܢ ܟܕܘܼ ܐܬܚܣܝܼܘ ܘܐܬܕܟܝܼܘ܀ ܦ̈ܨܐ ܓܝܪ ܩܿܪܐ ܠܟܬܝܼܒ̈ܬܐ ܕܡܬܼܟܬ̈ܒܢ ܥܠ ܟܪܛܝܣܐ ܬܪܝܢ ܫܡܗ̈ܐ ܕܐܠܗܐ ܘܥܙܙܝܐܝܠ܆ ܕ ܥܠ ܡܓܠܬܐ ܚܕܐ: ܘܐܚܪܬܐ ܥܠ ܐܚܪܬܐ: ܘܡܥܠܝܼܢ ܗܼܘܘ ܠܫܡ̈ܗܐ ܩܕܡ ܐܠܗܐ: ܘܟܢ ܡܦܩܝܼܢ ܗܼܘܘ ܠܗܘܢܿ ܘܝ݀ܗܒܝܼܢ ܠܐܢܫ ܕܢܣܝܼܡ ܟ݀ܠܚܕ܇ ܥܠ ܚܕ ܚܕ ܡܼܢ ܨܝܦܪ̈ܝܐ ܦܿܪܝܫܝܼܢ ܓܝܪ ܦ̈ܨܐ ܡܼܢ ܦܣ̈ܐ܆ ܦܣܐ ܓܝܪ ܠܡܢܘ̈ܬܐ ܩܿܪܐ: ܐܝܟ ܗ݀ܝ ܕܡܿܢܐܼ ܗܼܘܐ ܥܡܢ܇ ܘܩܿܪܐ ܬܘܼܒ ܦܣܐ܇ ܠܗܿܠܝܢ ܕܡܦܩܝܼܢ ܨܒܥ̈ܬܐ ܥܠ ܡܢܘ̈ܬܐ܀ ܦܨ̈ܐ ܐܝܬܝܗܝܢ ܗܢܝܢ ܟܬܝܼܒ̈ܬܐ ܕܡܬܬܣܝܼ̈ܡܢ ܥܠ ܡܢܘܼܗܬܐ܀ ܢܪܘܿܣ ܡܼܢ ܕܡܐ ܥܠ ܡܕܒܚܐ ܗ̄ ܦܿܩܕ ܕܢܪܘܿܣ ܡܼܢ ܕܡܐ ܥܠ ܨܒܘ̈ܬܐ ܩܕܝܼܫ̈ܬܐ܆ ܕܢܚܘܐ ܕܟܡܐ ܒܝܼܫܐ ܚܛܝܼܬܐ܆ ܕܠܘ ܒܠܚܘܕ ܠܣܥܘܪ̈ܝܗܿ ܡܛܡܐܐ: ܐܠܐ ܐܦ ܠܨܒܘ̈ܬܐ ܡܥ̈ܠܝܬ ܡܼܢ ܛܘܼܠܫܐ ܐܝܟ ܗ݀ܝ ܕܐܡܼܪ ܚܓܝ ܕܐܢ ܢܫܩܘܿܠ ܐܝܟ ܗ݀ܝ ܕܐܡܼܪ ܚܓܝ ܕܐܢ ܢܫܩܘܿܠ ܓܒܪܐ ܒܟܢܦܐ ܡܪܛܘܛܗ ܘܫܪܟܐ܀","english":"And he commanded Aaron to cast lots upon the two goats, by means of their being designated as lots. And he taught which goat is to be sacrificed and which is to be sent away, and that they should not say, \"Perhaps this one is good or that one,\" because the lot is a matter of divine decision. Aaron placed both his hands; he placed his hand upon the head of the one teaching, and also the burden of the sins of the people he placed upon him. To the land of the inheritance, he was sent away by a man to a desolate place that is not cultivated, and there are no fruits in it for food, to show that thus: there are no fruits in it that are suitable for life, except through sins, when they are covered and purified. For he calls \"lots\" the writings that are written on a piece of paper, two names of God and Azazel, one on one scroll and the other on another, and they would bring the names before God, and then they would take them out and give them to the man who was appointed, each one upon each of the goats. For \"lots\" are distinct from \"passovers,\" for \"passover\" he calls the plagues, like the one that happened with us, and he also calls \"passover\" those that bring forth fingers upon the plagues. \"Lots\" are these writings that are placed upon the plagues. He commanded that they sprinkle blood upon the altar, that they sprinkle blood upon the holy vessels, to show how evil sin is, that not only does it defile its perpetrators, but also the vessels that are brought near with the sacrifice, as it says in Haggai: \"If a man takes in his garment and the rest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦ̈ܨܐ","severity":"info","text":"The Syriac term ܦ̈ܨܐ (peṣē) is translated as 'lots' but carries the sense of inscribed slips used for divination or decision-making, distinct from ܦܣ̈ܐ (paskē, 'passovers').","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܙܙܝܐܝܠ","severity":"info","text":"The name ܥܙܙܝܐܝܠ (ʿăzāzʾēl) refers to the figure or place Azazel, associated with the scapegoat ritual in Leviticus 16, here contrasted with the divine name.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haggai","severity":"info","text":"The passage alludes to Haggai 2:11–13, where defilement from a garment is discussed, supporting the argument that sin contaminates even vessels brought near the sacrifice.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The ritual described—casting lots on two goats, one for sacrifice and one sent to Azazel—follows Leviticus 16:8–10, with Bar Salibi emphasizing the lot as a divine decision (ܦܨܬܐ ܫܪܝܐ ܚܪܝܢܐ).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from explaining the purpose of uncleanness to detailing the Yom Kippur scapegoat ritual, using the lot as a key example of divine causation in purity distinctions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is corrupt or repetitive: 'ܕܐܢ ܢܫܩܘܿܠ ܐܝܟ ܗ݀ܝ ܕܐܡܼܪ ܚܓܝ ܕܐܢ ܢܫܩܘܿܠ' appears to be a dittography, and the English draft omits the final clause about the garment's rest.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܦ̈ܨܐ (peṣē) is ambiguous between 'lots' and 'writings'; the context supports both, but the commentary distinguishes it from ܦܣ̈ܐ (paskē).","The final clause in Syriac is garbled; the reading taken follows the English draft's reference to Haggai, but the exact wording is uncertain."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܨܝܦܪܝܐ ܕܘܼܡܝܐ ܕܚܛ̈ܗܐ ܩܿܢܐܼ: ܒܗܝ ܕܡܪܚ ܘܬܙܝܼܙ ܡܛ݀ܠ ܕܥܠܝܡܐ ܗܿܘ܇ ܗܿܟܘܬܐ ܘܚܛܗ̈ܐ ܒܙܒܢ ܥܠܝܡܘܼܬܐ ܡܣܬܥܪܝܼܢ܇ ܘܢܣܼܚܐ ܒܣܪܗ ܒܡ̈ܝܐ ܗ̄ ܦܿܩܕ ܠܐܗܪܘܢ ܕܒ݀ܬܪ ܫܘܼܡܠܝ ܬܫܡܫܼܬܗ ܢܣܚܐ ܐܟܡܿܢ ܕܩܕܝܼܫܘܼܬܐ ܕܒܼܩܬ݀ ܒܗ ܢܫܒܩܝܗܿ ܒܐܬܪܐ ܩܕܝܼܫܐ. ܩܕܡ ܕܢܠܒܼܫ ܡܐܢܘ̈ܗܝ ܕܥܝܕܐ ܘܢܣܚܐ ܒܡ̈ܐ ܗ̄ ܐܡܿܪ ܕܗܿܘ ܕܡܿܘܟܠ ܗܼܘܐ ܠܥܙܙܐܝܠ ܠܨܝܦܪܝܐ ܟܕ ܢܐܼܬܐ ܢܣܚܐ ܘܢܚܠܠ ܡܐܢ̈ܘܗܝ܇ ܕܠܐ ܢܛܡܐ ܠܟܢܘܼܫܬܐ ܡܼܢ ܚܛܝܼܬܐ ܘܛܡܐܘܬܐ ܕܐܬܕܒܩܼܬ݀ ܒܗ ܡܼܢ ܨܝܦܪܝܐ ܕܚܛ̈ܗܐ܀ ܓܒܪ ܕܢܟܘܿܣ ܠܬܘܪܐ ܘܠܬܪܥܐ ܗ̄ ܦܩܼܕ ܕܠܐ ܢܩܪܒ ܕܒܚ̈ܐ ܠܒܪ ܡܼܢ ܬܪܥܐ ܕܡܫܟܢܙܒܢܐ ܕܠܐ ܡܼܢ ܥܠܬ ܪܚܝܼܩܘܬܗܘܿܢ: ܢܫܬܪܓܠ ܠܦܘܼܠܚܢ ܦܬܟܪ̈ܐ܀ ܐ݀ܬܠ ܪܡܘܓܙܝ ܒܢܦܫܐ ܕܐܟܿܜ ܕܡܐ ܗ̄ ܡܛ݀ ܕܕܡܐ ܒܕܘܼܟܬ ܢܦܫܐ ܐܝܼـܬ̄ܘ܇ ܠܚܝ̈ܘܬܐ ܣܛܢܐ ܡܛ݀ܠ ܕܚܼܙܐ ܕܠܐ ܡܨܝܢ ܕܢܡܝܼܬܘܢܼ ܠܢܦܫܐ ܐܠܦܼ ܠܦܠ̈ܚܘܗܝ ܕܕܡܐ ܕܡܿܡܠܐ ܕܘܼܟܬ ܢܦܫܐ܇ ܢܬܚܫܚܘܢܼ ܒܐܘܼܟܠܗ ܐܝܟ ܕܠܨܥܪܐ ܘܥܒܼܪܘ ܥܠ ܦܘܼܩܕܢܐ ܕܒܪܘܝܐ ܘܙܗܪ ܥܠܘܝܗ ܠܫܘܼܘܕܥܐ ܕܠܐ ܡܝܘܿܬܘܼܬܗܿ ܕܢܦܫܐ܇ ܘܐܝܟ ܕܠܐܝܼܩܪܗܿ ܠܟܿܠ ܢܦܫܐ ܕܬܐܟܘܿܠܝ ܦܓܪܐ ܕܬܒܝܼܪ ܠܝܚܘܬܐ ܗ̄ ܦܓܪܐ ܕܬܒܝܼܪ ܩܿܪܐ ܬܢܢ [] ܕܡܿܐܬ ܒܐܝܼܕ̈ܝ ܪ̈ܥܘܬܐ ܒܚܕܐ ܡܼܢ ܥܠܬܐ܇ ܘܢܟܿܣܝܼܢ ܗܼܘܘ ܠܗ܀ ܬܘܼܒ ܦܓܪܐ ܩܪܐ ܠܒܣܪܐ ܕܚܝܘܬܐ ܐܝܿܕܐ ܕܡܼܢ ܟܐܒܐ ܘܘܨܪܝܼܩܘܼܬܐ ܕܟܐܟܘܼܠܬܐ ܡܢܘܠܐ ܘܩܪܝܼܒܐ ܠܡܘܬܐ ܘܡܬܼܢܟܣܐ܀ ܐܘܿ ܕܬܒܝܼܪ ܠܚܘܝܬܐ ܗ̄ ܐܘܿ ܕܡܿܦܨܝܢ ܪ̈ܥܘܬܐ ܡܼܢ ܚܝܘܬ ܒܪܐ ܘܢ݀ܟܣܝܼܢ: ܐܠܐ ܡܛ݀ܠ ܕܠܘ ܛ݀ܒܐܝܬ ܡܬܼܡܨܐ ܗܼܐܘ ܕܡܐ ܕܗܿܠܝܢ܇ ܟܠܐܼ ܐܢܘܿܢ ܡܼܢ ܡܐܟܘܠܬܗܘܿܢ܀ ܡܙܗܪ ܠܗܿܠܝܢ ܒܿܬܪܟܢ: ܕܡܼܢ ܚܛ̈ܗܐ ܕܡܬܬܒܥܝܼܢ ܒܓܙܪ ܕܝܼܢܐ܀ ܓܒܪ ܓܒܪ ܥܠ ܟ݀ܠ ܒܣܪܗ ܗ̄ ܒܢ̈ܬ ܓܢܣܗ܀","english":"The likeness of the scapegoat for sins: in that it runs and leaps because it is a youth, so also sins in the youth of the sacrifice are hastened, and he commanded Aaron to wash his flesh in water after the completion of his service, as the holiness that was in him, and to leave it in a holy place. Before he put on his usual garments and washed in water, he said that he who was sent to Azazel is like the scapegoat when it comes, washes, and defiles his garments, so that he does not defile the sanctuary with the sin and impurity that clung to him from the scapegoat of sins. A man who covers the ox and the door commanded that sacrifices not be offered outside the door of the tabernacle, not because of the distance of their cause: they would be occupied with the service of idols. The anger of the soul is kindled by blood, because blood is in place of the soul, to wild beasts, because he saw that they could not be made to resemble the soul, he taught his worshippers of blood that it fills the place of the soul, that they might be nourished by its eating as by a neck, and they transgressed the command of the Creator, and he warned them about the knowledge of the immortality of the soul, and as for its honor, every soul that eats the flesh of a torn animal calls the flesh of a torn animal [] that died by the hands of shepherds for one reason, and they used to cover it. Again, he calls the flesh of an animal that is killed with pain and distress, from the eating of which is foul and near to death and is hidden. Or that of a torn serpent, or that which shepherds cut with a wild beast and cover: but because the blood of these is not found well, all their eating is forbidden. He warns them afterwards: that with sins that are followed in the decree of the judgment. A man over all his flesh in the house of his body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܝܦܪܝܐ ܕܘܼܡܝܐ ܕܚܛ̈ܗܐ","severity":"info","text":"The phrase 'scapegoat for sins' (ṣyprʾ d-wmyʾ d-ḥṭhʾ) is a Syriac rendering of the Hebrew 'Azazel' ritual (Lev 16). Bar Salibi interprets the goat as a type for sin-bearing.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܥܙܙܐܝܠ","severity":"info","text":"The name 'Azazel' (l-ʿzzʾyl) appears in Lev 16:8, 10. Bar Salibi follows the Syriac tradition that the goat sent to Azazel is a type for the removal of sins.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܚ̈ܐ ܠܒܪ ܡܼܢ ܬܪܥܐ ܕܡܫܟܢܙܒܢܐ","severity":"info","text":"The prohibition against offering sacrifices outside the tabernacle door (Lev 17:3-4) is linked by Bar Salibi to the danger of idolatry, reflecting a common Syriac anti-pagan polemic.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܡܐ ܒܕܘܼܟܬ ܢܦܫܐ","severity":"info","text":"The equation of blood with the soul (dmʾ b-dwkt npšʾ) echoes Lev 17:11 and is paralleled in Syriac hexaemeral literature, where blood is seen as the vehicle of life.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"A lacuna in the Syriac text (marked by []) interrupts the discussion of torn flesh. The missing word likely refers to 'flesh' or 'carcass', but the exact term is uncertain.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܦܓܪܐ ܩܪܐ ܠܒܣܪܐ ܕܚܝܘܬܐ","severity":"info","text":"The phrase 'Again, he calls the flesh of an animal' (twb pgrʾ qrʾ lbśrʾ d-ḥywtʾ) marks a new interpretive move, distinguishing between torn flesh and properly slaughtered meat.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Syriac text leaves the precise referent of 'flesh of a torn animal' unclear; the reading assumes a missing noun for 'flesh' or 'carcass'.","The phrase 'a man over all his flesh in the house of his body' is syntactically ambiguous; it may be a concluding moral gloss or a textual corruption."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"ܠܐ ܬܬܼܩܪܒܘܢܼ ܠܡܓܠܝܘܼ ܦܘܼܪܣܝܐ ܗ̄ ܠܡܓܠܓܘܼ ܫܦܘܼ̈ܠܝܗܝܢ. ܕܛܟܣ ܐܢܘܿܢ ܐܠܗܐ ܒܗܿܠܝܢ ܛܘܼܟܣ̈ܐ ܫܦܝܼܪ̈ܐ ܕܙܘܘܓܐ: ܕܠܐ ܢܬܒܠܒܠܘܢܼ ܐܒܗ̈ܐ ܐܦܠܐ ܒܢ̈ܝܐ܇ ܘܕܢܬܦܪܫܘܢܼ ܬܓܡܐ ܕܐܚܝܿܢܘܼܬܐ ܘܕܩܪܝܼܒܘܼܬܐ ܘܕܢܬܝܼܕܥ ܕܐܝܢܘ ܐܒܐ ܘܐܝܢܘ ܒܪܐ: ܐܝܟ ܕܡܼܢ ܗܕܐ ܢܐܬܘܿܢ ܟܿܠܗܘܿܢ ܒܢܝ̈ܢܫܐ ܠܚܕܐ ܐܘܝܘܼܬܐ ܘܚܘܼܒܐ: ܘܐܠܘܼ ܓܝܪ ܫܪܒܬܐ ܡܼܢ ܫܪܒܬܗܿ ܘܒܝܬܐ ܒܕܝܼܠܗ ܢܣܼܒ ܢܫ̈ܐ: ܦ̈ܠܓܘܬܐ ܘܣܕܩ̈ܐ ܣܿܓܝܢ ܗܼܘܘ ܘܐ݀ܫܕ ܕܡܐ ܣܿܓܐ ܗܼܘܐ܀ ܦܘܼܪܣܝܗ ܕܐܒܘܼܟ ܠܐ ܬܓܼܠܐ ܗ̄ ܠܐ ܬܕܡܼܟ ܥܡ ܐܡܟ ܘܥܡ ܐܢܬܬ ܐܒܘܼܟ܇ ܒܗ݀ܝ ܕܨܥܪܐ ܕܠܘܬ ܐܡܐ ܠܘܬ ܐܒܐ ܣܿܠܩ: ܡܛ݀ܠ ܕܬܪ̈ܝܗܘܢ܇ ܚܕ ܐܢܘܿܢ ܒܣܪ: ܦܘܼܪܣܝܐ ܕܚܬܟ ܒܪܬ ܐܒܘܼܟ ܐܘܿ ܐܡܟ ܗ̄ ܡܛܠ ܕܩܪܝܼܒܬܟ ܗܼܝ ܡܼܢ ܟ݀ܠ ܓܒ̈ܝܼܢ. ܡܼܢ ܚܕܐ ܐܒܗܘܼܬܐ ܐܘܿ ܡܼܢ ܚܐ ܟܪܣܐ ܝܼܠܝܼܕܝܢ ܐܢܬܘܢܿ܀ ܘܚܘܼܒܐ ܕܐܚܘܼܬܐ ܠܐ ܢܒܛܠ ܒܚܘܼܒܐ ܕܙܘܘܓܐ ܕܙܒܢܐ܇ ܕܚܠܦ ܬܪܝܢ ܟܕ ܗܿܘܝܢ܇ܐܪܒܥܐ ܛܒ ܫܦܝܼܪ: ܐܝܼܬ ܠܟ ܓܝܪ ܚܬܐ ܟܢܝܼܟܬܐ ܕܠܐ ܦܪܝܼܫܐ ܡܢܟ܇ ܘܡܝܬܐ ܐܢܬ ܬܘܼܒ ܒܝܕ ܙܘܘܓܐ ܚܬܐ ܐܚܪܬܐ ܘܚܬܟ ܡܩܪܒܐ ܐܚܪܢܐ ܒܐܚܝܿܢܘܼܬܐ ܒܝܕ ܙܘܘܓܐ ܘܡܟܝܠ ܓܢܣܐ ܕܗܢܐ ܡܬܼܐܣܪ ܒܓܢܣܐ ܐܚܪܢܐ܇ ܒܥܠܼܬܐ ܗܕܐ܀ ܦܘܼܪܣܝܐ ܕܐܢܬܬ ܐܚܘܼܟ ܠܐ ܬܓܼܠܐ ܗ̄ ܥܡ ܗ݀ ܝ ܕܐܦܼܠ ܒܝܼܫܐ ܠܒܢܝ̈ܢܫܐ ܒܦܘܼܠܚܢܐ ܕܒܝܼܫ̈ܬܐ ܫܪܓܠ ܐܢܘܿܢ ܘܒܚܛܝܼܬܐ ܐܦܠ ܐܢܘܿܢ: ܙܘܘܓܐ ܕܠܐ ܢܡܘܿܣ ܕܥܡ ܐܡܐ ܘܚܬܐ ܘܒܪܬܐ ܘܟܠܬܐ ܘܚܝ̈ܘܬܐ ܘܕܟܪܐ ܥܠ ܟܕܪܐ. ܘܢܩܒܬܐ ܥܡ ܕܪ̈ܐ ܕܒܥܝܪܐ ܠܗܿܠܝܢ ܫܟܝܼܪ̈ܘܬܐ: ܩܢ̈ܘܿܢܐ ܬܚܡ ܢܡܘܣܿܐ܀","english":"Do not uncover the secrets of your father, nor reveal his shame. For the good ordinances of marriage were established by God so that fathers and sons would not be confused, and so that the order of brotherhood and kinship would be distinguished, and it would be known who is the father and who is the son. For all these things are bound together in one kinship and love. For if a lineage were to take wives from its own lineage and house, there would be many divisions and schisms, and much blood would be shed. Do not uncover your father's secret, that is, do not sleep with your mother or with your father's wife, for in this the child is considered equal to the father, because both are one flesh. Do not uncover the secret of your sister, the daughter of your father or your mother, because she is your relative from all sides. Whether from one fatherhood or from one womb, she is born a woman. And the love of sisterhood is not abolished by the love of marriage, for when two become four, it is very good. For you have a sister who is inseparable from you, and you also acquire through marriage another sister, and your sister brings another brother through marriage, and thus one body is bound to another body, for this reason. Do not uncover the secret of your brother's wife, that is, do not associate with her, for even evil ones do not incite their companions to the work of evil, nor to sin. A lawless marriage is with a mother, a sister, a daughter, a daughter-in-law, and with animals, and a male with a male, and a female with a female of cattle. For these are abominations that the law prohibits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܣܝܐ","severity":"info","text":"The Syriac term ܦܘܼܪܣܝܐ (pursāyā) means 'secret' or 'shameful matter,' here rendered as 'secret' in the English draft. It carries a legal and moral connotation of something that must remain hidden, aligning with the commentary's focus on prohibited unions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܼܪܣܝܗ ܕܐܒܘܼܟ ܠܐ ܬܓܼܠܐ","severity":"info","text":"This phrase echoes Leviticus 18:7–8, which prohibits uncovering the nakedness of one's father (i.e., sexual relations with his wife). Bar Salibi interprets the biblical prohibition as a moral and social ordinance to maintain family order.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܘܓܐ ܕܠܐ ܢܡܘܿܣ","severity":"info","text":"The phrase 'lawless marriage' (ܙܘܘܓܐ ܕܠܐ ܢܡܘܿܣ) refers to unions prohibited by biblical law, including incest and bestiality. Bar Salibi lists these as abominations, reflecting the Syriac Christian reception of Levitical purity codes.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is part of a narrative section in the commentary, where Bar Salibi expounds on the prohibitions of Leviticus 18. The structure moves from general principles (divine ordinance) to specific cases (father, sister, brother's wife), then to a summary of forbidden unions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܚܘܼܒܐ ܕܐܚܘܼܬܐ ܠܐ ܢܒܛܠ ܒܚܘܼܒܐ ܕܙܘܘܓܐ","severity":"info","text":"Bar Salibi's argument that sisterly love is not abolished by marital love parallels a theme in Syriac monastic literature, where spiritual kinship (e.g., through baptism) is seen as enduring beyond earthly bonds. This reflects a broader Syriac Christian ethical framework.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܠܐ ܬܬܼܩܪܒܘܢܼ ܠܡܓܠܝܘܼ ܦܘܼܪܣܝܐ (line 1) is ambiguous: it could mean 'do not approach to reveal a secret' or 'do not approach the revelation of a secret.' The English draft takes it as 'do not uncover the secrets,' which is consistent with the context of prohibited sexual relations.","The term ܫܦܘܼ̈ܠܝܗܝ (line 1) is uncertain; it may be a variant of ܫܦܘܠܝܐ (shame) or a scribal error. The English draft renders it as 'shame,' following the sense of the passage."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ܠܐ ܐܦܣܼ ܕܬܪܝܢ ܐܚ̈ܝܼܢ ܠܡܠܼܒܟ ܚܕܐ ܐܢܬܬܐ: ܚܕ ܓܒܪ ܓܒܪܐ ܬܪܬܝܢ ܐܚ̈ܘܢ ܐܦܣܼ ܡܘܫܐ ܠܡܠܼܒܟ: ܐܠܐ ܕܐ ܡܿܢ ܟܕ ܡܝܬܐ ܚܕܐ ܐܚܪܬܐ ܢܣܼܒ ܡܛ݀ܠ ܕܚܬܐ ܟܕ ܕܡܟܐ ܥܡ ܚܬܗܿ ܠܐ ܡܬܼܐܡܪܐ ܕܠܚܬܗܿ ܡܨܪܐ ܘܥܡܗܿ ܕܡܟܐ. ܡܛ݀ܠ ܕܠܝܬ ܠܗܿ ܗܕܐ ܕܓܒܪܘܬܐ ܒܗ ܬܫܼܬܘܬܦܝ ܥܡ ܚܬܗܿ ܐܝܟ ܕܐܝܬ ܠܐܚܐ ܗܕܐ ܕܙܘܘܓܐ܇ ܕܒܗ ܡܨܝܐ ܕܢܨܥܪ ܠܐܚܘܼܗܝ܇ ܘܐܢܕܝܢ ܠܐ ܥܡ ܐܚܘܼܗܝ ܕܡܿܟ܇ ܐܢ ܥܡ ܐܢܬܬܗ ܕܡܿܟ܇ ܠܐ ܓܝܪ ܛܥܝܐ ܠܢ. ܕܐܦܠܐ ܩܢܘܿܢܐ ܗܿܢܐ ܐܡܝܼܢܐܝܬ ܟܿܠܐ ܗܼܐ܇ ܘܐܢܕܝܢ ܠܐ ܐܝܟܢ ܐܡܝܼܪܐ܆ ܕܢܣܼܒ ܐܢܬܬܗ ܘܢܩܝܼܡ ܙܪܥܐ ܠܐܚܘܼܗܝ ܡܕܝܢ ܠܘ ܗܘܼ ܣܘܼܥܪܢܐ܀ ܫܚܝܼܡܐܝܬ ܡܣܠܝ ܐܠܐ ܥܒܘܼܪܝܐ ܕܥܠܘܗܝ: ܐܬܛܢܼܦܬ݀ ܐܪܥܐ ܘܦܪܼܥܬ݀ ܥܘܠܗܿ ܕܥܠܝܗܿ ܗ̄ ܕܐܬܛܢܼܦܬ݀ ܐܝܟ ܣܕܘ̈ܡܝܐ܀ ܘܦܪܥܼܬ݀ ܥܘܠܗܿ ܥܠܝܗܿ: ܒܝܕ ܡܣܡ ܒܪܝܫܐ ܕܐܝܬܼܝܬ܇ܥܠܝܗܿ: ܕܐܚܪܒܗܿ ܘܐܨܕܗܿ܀ ܗ݀ܝ ܕܠܐ ܬܣܪܩܟܘܿܢ ܐܝܟ ܕܣܪܼܩܬ݀ ܠ̈ܥܡܡܐ܇ ܗ̄ ܥܠܗ݀ܝ ܕܥܬܝܼܕܐ ܗܼܘܬ݀ ܕܬܗܼܐܘ ܡܼܢ ܝܫܘܿܥ ܒܪܢܘܿܢ ܐܬܢܒܝܼ: ܡܛ݀ܠ ܕܥܕܟܝܼܠ ܥܡ̈ܡܐ ܠܐ ܚܪܝܼܒܝܼܢ ܗܼܘܘ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܘܥܠ ܣܕܘܡ̈ܝܐ ܘܡܨܪ̈ܝܐ ܕܐܬܼܛܒܥܘ ܪܡܿܙ܇ ܡܛ݀ܠ ܕܐܒܼܕܘ ܒܡܣܡ ܒܪܝܫܐ܀ ܐ̈ܠܗܐ ܕܢܣܟܬܐ ܗ̄ ܐ̈ܠܗܐ ܠܦܬܟܪ̈ܐ ܩܿܪܐ ܐܝܟ ܡܣܒܪܢܘܼܬܗܘܿܢ܀ ܕܢܣܟܬܐ ܡܼܢ ܣܘܼܥܪܢܐ܀ ܠܩܛܐ ܕܚܣܕܟܘܿܢ ܠܐ ܬܠܩܛܘܢܼ ܗ̄ ܠܩܛܐ ܕܢ݀ܦܠ ܡܼܢ ܟ̈ܦܐ ܠܐ ܬܠܩܛܘܢܼ ܢܬܪܐ ܕܙܝܬܐ ܥܠ ܗܿܘ ܕܢܬܪ܀ ܠܐ ܬܐܡܘܿܢ ܒܫܡܝ ܒܕܓܠܘܼܬܐ ܗ̄ ܡܿܦܣ ܐܢܼܐ ܠܟܘܿܢ ܕܬܐܡܘܢܿ ܐܠܐ ܠܘ ܠܕܓܠܘܼܬܐ܀ ܠܐ ܬܟܕܒܘܢܼ ܗ̄ ܟܕܒܘܼܬܐ ܥܡܝܼܩܐ: ܐܝܟ ܕܡܿܡܠܠ ܐܢܫ ܡܕܡ ܒܦܘܼܡܗ ܘܐܚܪܬܐ ܒܠܒܗ܇ ܕܠܘܼܬܐ ܓܠܝܐ ܗܿܝ ܡܼܢ ܟܕܒܘܼܬܐ܀","english":"Do not take two sisters to your bed, one wife. One man, two sisters, Moses forbade to take. But if one dies, the other may be taken, because when he sleeps with her sister, it is not said that he wrongs her sister and sleeps with her. For she does not have that virility by which she might participate with her sister as a brother has that of marriage, by which he can wrong his brother. And therefore, not with his dead brother, nor with his dead brother's wife. For it is not a mistake. And this very prohibition is also said absolutely. And therefore, not as it is said, that he took his wife and raised up seed for his brother, for that is not the action. Rightly he rejects the incest that is upon him. The earth was swallowed up and exacted its iniquity upon it, that it was swallowed up like the Sodomites. And it exacted its iniquity upon it, by means of placing a chief over it, who laid it waste and destroyed it. This, so that it would not deceive you as it deceived the peoples, concerning it which was destined to be with Jesus bar Nun, because the peoples were not yet destroyed. Others said, and concerning the Sodomites and Egyptians who were swallowed up, a hint, because they perished by the placing of a chief. The gods of the feast call the idols according to their opinion. The feast is with the action. The gleaning of your shame, do not glean, that is, the gleaning that falls from the rocks, do not glean. The place of olives is upon him who gleans. Do not swear by my name in falsehood, that is, I permit you to swear, but not to falsehood. Do not lie, that is, deep falsehood, as when a man speaks one thing with his mouth and another in his heart, that is manifest falsehood with lying.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܚ̈ܝܼܢ","severity":"info","text":"The Syriac term ܐܚ̈ܝܼܢ (aḥyāṯ) is the feminine plural of ܐܚܐ (aḥā, 'sister'), here meaning 'two sisters'. The passage discusses the prohibition against marrying two sisters simultaneously.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܐ","severity":"info","text":"The reference to Moses (ܡܘܫܐ) forbidding the marriage of two sisters alludes to Leviticus 18:18, which prohibits marrying a woman and her sister. Bar Salibi interprets this as a divine ordinance to maintain kinship order.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܕܘ̈ܡܝܐ","severity":"info","text":"The mention of the Sodomites (ܣܕܘ̈ܡܝܐ) being swallowed up by the earth echoes the biblical account of Sodom's destruction (Genesis 19:24-25). Bar Salibi uses this as a warning against incestuous practices.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܫܘܿܥ ܒܪܢܘܿܢ","severity":"info","text":"The reference to Jesus bar Nun (Joshua) being destined to destroy the peoples alludes to the biblical conquest of Canaan. Bar Salibi interprets this as a typological foreshadowing of divine punishment for moral transgressions.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̈ܠܗܐ ܕܢܣܟܬܐ","severity":"info","text":"The phrase ܐ̈ܠܗܐ ܕܢܣܟܬܐ (ʾalāhē d-ʿeskētā, 'gods of the feast') refers to pagan idols worshipped in feasts. Bar Salibi dismisses them as mere products of human opinion, contrasting them with true worship.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܩܛܐ ܕܚܣܕܟܘܿܢ","severity":"caution","text":"The phrase 'the gleaning of your shame' (ܠܩܛܐ ܕܚܣܕܟܘܿܢ) is obscure. It may be a metaphorical warning against uncovering familial disgrace, but the exact referent is uncertain due to the cryptic style.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'gleaning of your shame' is ambiguous; it may refer to avoiding public disclosure of private sins or to a specific ritual prohibition.","The reference to 'the place of olives' is unclear; it may be a proverbial saying about not taking what falls from others' labor."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܠܐ ܢܒܘܼܬ ܐܓܪܐ ܕܐܓܝܼܪܐ ܠܘܬܟ ܗ̄ ܐܟܡܿܢ ܕܒܫܚܩܐ ܡܪܡܐ ܐܢܬ ܠܗ ܒܗܕܐ: ܚܕܐ ܕܫܚܝܼܩ ܘܡܿܫܦܼܠ ܡܼܢ ܦܘܼܠܚܢܐ ܕܥܡܟ܇ ܘܐܚܪܬܐ ܕܦܠܝܓܼ ܒܪܥܝܢܗ ܥܠ ܐܓܪܗ܇ ܘܥܿܒܕ ܐܢܬ ܠܗ ܕܢܕܡܟ ܒܥܩܬܐ ܗܒܠܗ ܐܓܪܗ ܩܕܡ ܕܢܕܡܟ܇ ܕܦ ܐܢܬ ܡܬܼܦܠܛ ܐܢܬ ܡܼܢ ܡܪܢܝܼܬܐ ܕܕܠܩܘܼܒܠܐ ܡܼܢ ܣܛܢܐ ܕܡܿܠܟ ܠܟ ܛܠܘܼܡܝܐ܇ ܠܐ ܬܐܟܘܿܠ ܩܪܨܐ ܕܥܡܟ ܗ̄ ܡܐܼܟܠ ܩܪܨܐ ܓܝܪ ܡܪܡܝܢܘܼܬܐ ܕܥܠ ܪ̈ܚܝܼܩܐ ܟܕ ܠܐ ܩܪܝܼܒܝܼܢ܇ ܐܝܟ ܗ݀ܘ ܕܐܟܼܠ ܠܗ ܠܩܪܝܼܒܗ ܒܗܢܐ ܙܢܐ: ܚܒܪܟ ܘܐܚܘܼܟ ܩܿܪܐ ܠܒܢ̈ܝ ܓܢܣܗ: ܒܗ݀ܝ ܕܗܢܘܿܢ ܒܠܚܘܕ ܩܿܢܝܢ ܗܼܘܘ ܕܚܠܬ ܐܠܗܐ ܒܗܿܘ ܙܒܢܐ ܠܐ ܬܪܟܒܘܢܼ ܒܥܝܼܪܟܘܿܢ ܚܠܛܐ ܗ̄ ܐܝܟ ܣܘܼܣܝܐ ܥܠ ܐܬܢܐ ܕܗܿܘܝܐ ܡܢܗܘܢܿ ܡܘܼܠܐ ܐܘܿܟܝܼܬ ܟܘܕܢܬܐ܇ ܘܐܝܟ ܓܡܠܐ ܥܪܒܝܐ ܥܠ ܦܠܓܢܐ ܘܗܿܘ ܡܢܗܘܢܿ ܗܘܓܢܐ܀ ܗܘܓܢܐ ܗܘܿ ܕܐܝܼܬ ܠܗ ܬܪܬܝܢ ܟܘܣ̈ܬܬܐ: ܦܘܠܓܢ ܗܿܘ ܕܐܝܼܬ ܠܗ ܚܕܐ ܟܘܣܬܐ: ܡܛ݀ܠ ܕܫܟܚ̈ܬܐ ܐܢܝܢ ܐܢܫܝ̈ܬܐ: ܐܦܠܐ ܝܠ̈ܕܢ ܘܡܪ̈ܒܝܢ ܒܕܓܠܝܼܙܝܼܢ ܡܼܢ ܒܘܼܪܟܬܐ ܒܪܝܫܬܢܝܬܐ ܕܦܪܘ ܘܣܓܘ܀ ܚܩ̈ܠܬܟܘܿܢ ܠܐ ܬܙܪܥܘܢܼ ܚܠܛܐ ܗ̄ ܚܒܝܼܟܐܝܬ ܚ̈ܛܐ ܘܣܥܪ̈ܐ܇ ܐܘܿ ܓܘ̈ܡܐ ܘܛܠܦܚ̈ܐ܀ ܡܪܛܘܛܐ ܕܚܠܼܛܐ ܗ̄ ܙܩܝܼܪ̈ܝ ܡܼܢ ܐܕܫ̈ܐ ܣܓܗܝܐܐ ܗ̄ ܡܦ̈ܬܟܝ ܒܓܘ̈ܢܐ ܣܒܝܼ̈ܣܐ ܘܒܨܘܒ̈ܥܢܐ܀ ܠܐ ܬܢܚܫܘܢܼ ܒܚܝܘܬ ܟܢܦܐ܆ ܗ̄ ܠܐ ܐܢܫ ܢܫܪ ܩܠܐ ܕܦܚܪܬܐ ܕܩܿܪܝܐ ܕܟܐܡܬ ܐܝܬ ܒܗܿ ܢܚܫܐ ܛ݀ܒܐ ܐܘܿ ܒܝܼܫܐ܆ ܐܘܿ ܢܚܪܘܩ ܐܘܿ ܢܐܡܪ ܥܠ ܫܘܼܚܠܦܐ ܕܐܐܪ ܘܕܡܛܪܐ܇ ܡܛ݀ܠ ܕܒܡܥܒܕܢܘܼܬܐ ܕܫ̈ܐܕܐ ܗܘܿܝܢ ܗܿܠܝܢ܀ ܚܝܘܬ ܟܢܦܫܐ ܠܦܪܚܬܐ ܐܟܠܬ ܒܣܪܐ ܩܿܪܐ܀ ܠܐ ܬܪܒܘܢܿ ܣܥܪܐ ܗ̄ ܠܐ ܬܥܒܕܘܢܼ ܠܗܘܿܢ ܓܕܘܼ̈ܠܐ ܐܝܟ ܢܫ̈ܐ ܐܘܿ ܩܘ̈ܨܬܐ ܐܝܟ ܛܝ̈ܝܐ܀ ܠܐ ܬܚܒܠܘܢܼ ܦܐܬܐ ܙܥܘܪܐ܇ ܕܬܚܝܬ ܣܦܬܐ ܬܚܬܝܬܐ܀","english":"Do not take the wages of a hired hand into your bed, as one who throws a stone and then sleeps with her in this: one who is hired and then falls from the work with you, and another who is divided in her mind over her wages, and you sleep with her and give her her wages before you sleep, so that you may be delivered from the reproach of the opposite side, from the side that rules you with violence. Do not eat the slander of your companion, for slander is the casting of stones against those who are far away when they are not near, like one who eats his neighbor in this sin: your companion and your brother calls to the sons of his race. In this, only those who were afraid of God at that time did not mix a mixture in your animal, like a stallion upon a female that is from his own kind, whether a mule or a camel, and like an Arabian camel upon a she-camel, and that one from his own kind is a hybrid. A hybrid is one that has two humps; a she-camel is one that has one hump. Because the species are separate, they do not give birth and raise in deceit or in blessing in the first fruits of fruit and vegetables. Do not sow your fields with a mixture, that is, mixed with sins and hairs, or with pits and thorns. The mixture of dough is leavened with many kinds of seeds, turned in baskets and with fingers. Do not practice divination by the beast of the field, that is, do not let a man raise the voice of the potter's clay that is called \"kiamth,\" in which there is a good or evil omen, or a divination, or speak about a change of air and rain, because these things happen through the workings of demons. The beast of the field is called \"the eater of flesh\" for the bird. Do not grow hair, that is, do not make for them curls like women or braids like pagans. Do not damage the small face, that is, the one under the lower lip.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܝܘܬ ܟܢܦܐ","severity":"info","text":"The phrase 'beast of the field' (ḥaywath kaphā) is used here for divination practices, glossed as 'eater of flesh' for a bird, likely a calque on a Greek or Hebrew term for an augural bird.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܟܐܡܬ","severity":"info","text":"The term 'kiamth' (kīʾamṯā) refers to a clay pot used in divination, possibly a Syriac adaptation of a Greek or Mesopotamian practice of listening to sounds from a vessel for omens.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 19:19","severity":"info","text":"The prohibition against mixing seeds in fields echoes Leviticus 19:19, which forbids sowing a field with two kinds of seed, here expanded to include moral and agricultural mixtures.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from prohibitions on sexual and economic misconduct to agricultural and divinatory laws, following the sequence of Leviticus 19 but with Syriac expansions on hybrid animals and dough mixtures.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܘܓܢܐ","severity":"info","text":"The discussion of hybrid animals (huggāyā) with two humps versus a she-camel with one hump parallels Aristotelian natural history, possibly mediated through Syriac translations of Physiologus.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܝܘܬ ܟܢܦܫܐ","severity":"caution","text":"The phrase 'beast of the field' is glossed as 'eater of flesh' for a bird, but the Syriac text may be corrupt: 'kaphshā' could be a scribal error for 'kaphā' (field) or a separate term; the reading is uncertain.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'kiamth' (clay pot) and its divinatory use is unclear; the text may conflate multiple practices.","The phrase 'beast of the field' (ḥaywath kaphā) is glossed as a bird, but the Syriac 'kaphshā' may be a scribal error or a distinct term."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܦܐܬܐ ܟ݀ܠܗ ܦܪܨܘܦܐ ܐܝܬܘܗܝ܀ ܚܘܪ̈ܛܬܐ ܕܦܐܬܐ ܠܟܿܠܗ ܕܩܢܐ ܐܡܿܪ ܐܟܡܿܢ ܕܦܐܬܐ ܟ݀ܠܗ ܦܪܨܘܦܐ ܐܝܼܬ̄ܘ܀ ܘܚܘܪ̈ܛܬܐ ܕܦܐܬܐ ܥܠ ܢܦܫܐ ܗ̄ ܚܘܪ̈ܛܬܐ ܩܿܪܐ: ܠܗܿܠܝܢ ܕܗܘ̈ܝܢ ܥܠ ܚܕܝܐ ܕܒܛܦܪܐ ܐܘܿ ܒܦܪܙܠܐ ܡܚܪܛܝܼܢ ܡܛ݀ܠ ܐܒܼܠܐ ܕܡܝܼ̈ܬܐ ܘܟܬ̈ܒܐ ܕܢܘܩ̈ܕܬܐ ܠܐ ܬܥܒܕܘܢܼ ܗ̄ ܗܿܠܝܢ ܕܡܬܟܬܒܝܼܢ ܒܐܝܼܕ̈ܝܐ ܘܒܕܪ̈ܥܐ ܥܡ ܫܡ ܫ̈ܐܕܐ ܘܡܬܢܩܪܝܼܢ ܒܡܚ̈ܛܐ: ܘܪܡܝܢ ܒܗܘܿܢ ܕܝܘܼܬܐ ܐܘܿ ܡܕܡ܀ ܘܠܐ ܬܦܼܣ ܠܒܪܬܟ ܕܬܙܢܐ ܗ̄ ܐܝܟ ܥܝܕܐ ܕܚܢܦ̈ܐ ܕܠܘܼܩܕܡ ܡܫܼܬܚܛܝܼܢ ܒܢ̈ܬܗܘܿܢ ܥܡ ܟܘܼܡܪ̈ܐ ܘܟܢ ܐܬܝ̈ܢ ܗܼܘ̈ܝ ܠܫܘܬܦܘܼܬܐ܀ ܠܐ ܬܐܙܠܘܢܼ ܒܿܬܪ ܙܟܘܪ̈ܐ ܘܝܕ̈ܘܥܐ ܗ̄ ܙܟܘܪ̈ܐ ܩܪܐ ܠܗܿܠܝܢ ܕܢܨܪܝܢ ܡܼܢ ܐ ܪܥܐ: ܘܝܕܘ̈ܥܐ ܠܗܿܠܝܢ ܕܡܫܼܬܘܕܝܢ ܕܝܿܕܥܝܼܢ ܟܣܝ̈ܬܐ܀ ܠܐ ܬܥܒܕܘܢܼ ܥܘܠܐ ܒܕܝܼܢܐ ܒܡܣܐܬܐ ܐܘܿ ܒܡܬܩܠܐ ܗ̄ ܡܣܐܬܐ ܩܿܪܐ܇ ܠܗ݀ ܕܬ݀ܩܠܝܼܢ ܬܪܒܐ ܘܟܬܢܐ ܘܢܚܫܐ ܘܡܬܩܠܐ ܠܗܿܘ ܙܥܘܪܐ ܕܬ݀ܩܠܝܼܢ ܒܗ ܕܝܼܢܪ̈ܐ ܘܡܪ̈ܓܢܝܬܐ܀ ܘܟܝܿܠܬܐ ܩܿܪܠ ܠܩܦܝܼܙܐ ܘܣܐܬܐ ܘܓܪܝܼܒܐ܀ ܘܐܢ ܢܪܟܢܘܢܼ ܥܝܢ̈ܝܗܘܢܿ ܥܡܐ ܕܐܪܥܐ ܗ̄ ܐܢ ܢܚܘܼܣܘܢܼ ܥܠܘܗܝ ܕܡܗ ܥܠܘܝܗ ܗܼܘ ܐܝܬܝܼ ܢܦܫܗ ܠܩܛܠܐ: ܡܒܘܼܥܗܿ ܓܠܼܐ ܗ̄ ܠܢܩܝܼܒܘܼܬܗ ܩܿܪܐ ܐܟܡܿܢ ܕܡܼܢ ܬܡܢ ܪܕܐ ܙܪܥܐ ܘܕܡܐ: ܘܐܝܬ̄ܘ ܠܡ ܐܝܟ ܡܒܘܼܥܐ ܒ݀ܬܪ ܢܡܘܿܣܐ ܕܓܙܪ ܡܘܬܐ ܣܿܐܡ ܢܡܘܿܣܐ ܥܠ ܟܗ̈ܢܐ܀ ܥܠ ܢܦܫܐ ܕܡܝܼܬܐ ܗ̄ ܒܝܕ ܢܡܘܿܣܐ ܕܥܠ ܦܓܪ̈ܢܝܬܐ ܥܠ ܪ̈ܘܚܢܝܬܐ ܪܡܿܙ܀ ܕܐܢ ܡܝܼܬ ܐ ܓܠܝܐ ܡܛܡܐ ܠܟܗ̈ܢܐ܀ ܟܡܐ ܝܬܝܼܪܐܝܬ ܢܛܡܐ ܐܢܘܿܢ ܡܝܼܬܐ ܟܣܝܐ ܕܐܝܬܝܗܿ ܢܦܫܐ ܕܡܝܼܬܬ݀ ܒܚܛ̈ܗܐ܀ ܐܠܐ ܐܢ ܒܩܪܝܼܒܗ ܗ̄ ܡܛ݀ܠ ܡܚܝܼܠܘܼܬܗܘܢܿ ܡܿܦܣ ܠܗܘܢܿ ܕܒܩܪ̈ܝܒܝܗܘܢܿ ܠܐ ܢܬܛܡܐܘܿܢ܀","english":"Others say that the whole face is a person. The incisions of the face: for the whole of the forehead it says, \"as the whole face is a person.\" And the incisions of the face upon the soul itself: it calls the incisions those which are made upon the skin with iron or with a stylus, because of the mourning for the dead and the writings of brands: \"You shall not make\" those which are inscribed on the hands and arms with the names of demons and are called by the name of incisions; and they are cast into the pit of the abyss or something. And \"You shall not give your daughter to fornicate,\" as is the custom of the pagans who formerly prostituted their daughters with the priests and thus came to partnership. \"You shall not go after wizards and soothsayers\": it calls wizards those who cut from the head; and soothsayers those who confess that they know hidden things. \"You shall not commit iniquity in judgment, in measure or in weight\": it calls measure that by which oil, wine, and vinegar are measured, and weight that small one by which silver and pearls are weighed; and it calls measure the qapiza, the sa'ta, and the griwa. And \"if you bend their necks with the people of the land\": if you have mercy on him, because he brought himself to death. \"Its source is revealed\": it calls its source as when seed and blood flow; and it is not like a source after the law that decrees death: the law imposes upon the priests. Upon the soul of the dead: by the law concerning corporeal things it hints at spiritual things. For if a visible dead person defiles the priests, how much more does a hidden dead person defile, which is the soul that died in sins? But if in their proximity, because of their weakness, it permits them that in their proximity they are not defiled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܪ̈ܛܬܐ","severity":"info","text":"The Syriac term ḥurrāṭē (incisions) is used for both ritual scarification and tattooing; the commentary distinguishes between mourning cuts and inscribed demonic names.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܟܘܪ̈ܐ","severity":"info","text":"The term zakkūrē (wizards) is glossed as 'those who cut from the head,' likely referring to divination practices involving animal or human heads, known in late antique Syriac sources.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܥܒܕܘܢܼ ܥܘܠܐ ܒܕܝܼܢܐ ܒܡܣܐܬܐ ܐܘܿ ܒܡܬܩܠܐ","severity":"info","text":"This echoes Lev 19:35-36, which prohibits injustice in measures and weights; the commentary expands with specific Syriac units (qapiza, sa'ta, griwa).","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠ ܢܦܫܐ ܕܡܝܼܬܐ","severity":"info","text":"The passage shifts from specific prohibitions to a spiritual allegory: the 'hidden dead' (soul dead in sin) defiles more than a visible corpse, applying Levitical purity laws to inner life.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܗ̈ܢܐ","severity":"info","text":"The commentary addresses priests (kāhnē) as the primary audience for purity laws, reflecting a clerical readership in the Syriac tradition of Dionysius bar Salibi.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'if you bend their necks with the people of the land' is obscure; the commentary interprets it as an act of mercy, but the syntax is ambiguous.","The identity of 'others' (ܐܚܪ̈ܢܐ) in the first sentence is unspecified; it may refer to earlier commentators or a school tradition."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ܠܐ ܢܩܕܚܘܢܼ ܩܘܼܕܚ̈ܬܐ ܒܪ̈ܝܫܝܗܘܢܿ ܗ̄ ܕܐܝܼܬ̄ܘ ܢܘܼܬܫܐ ܘܡܠܓܼܘܼܬܐ ܕܣܥܪܐ: ܘܦܐܬܐ ܕܕܩܢ̈ܝܗܘܢܿ ܠܐ ܢܓܪܥܘܢܼ ܗ̄ ܒܐܪܙܐ ܕܫ̈ܐܕܐ ܘܪܝܫܗ ܠܐ ܢܦܪܘܿܥ ܗ̄ ܠܐ ܢܓܠܐ ܪܝܫܗ ܘܢܢܬܫ ܘܢܒܠܒܠ ܣܥܪܗ܀ ܘܐܪܡܠܬܐ ܘܫܒܝܼܩܬܐ ܕܡܛܢܦܐ ܒܙܢܝܘܼܬܐ ܠܐ ܗ̄ ܡܛ݀ܠ ܕܟܕ ܦܪܩܼܬ݀ ܡܼܢ ܓܘܼܫܡܗܿ ܩܕܡܝܐ: ܬܘܼܒ ܦܓܪܐ ܐܚܪܢܐ ܠܝܬ ܠܗܿ ܠܘܬܗܘܢܿ ܣܛܪ ܡܼܢ ܡܠܼܬܐ ܕܙܢܝܘܼܬܐ܀ ܡܛ݀ܠ ܕܟܠܝܼܠܐ ܕܐܠܗܗ ܥܠܘܗܝ ܗ̄ ܟܠܝܼܠܐ ܗ݀ܘ ܕܐܝܼܬ ܥܠܘܗܝ ܫܡܐ ܕܐܠܗܐ ܒܐܪܒܥ ܐܬܘ̈ܢ ܝܗܘܗ ܐܢܝܢ ܐܬܘ̈ܬܐ܀ ܡܛ݀ܠ ܕܟ݀ܠ ܓܒܪܐ ܕܐܝܼܬ ܠܗ ܡܘܼܡܐ ܗ̄ ܦܿܩܕ ܕܢܗܼܘܐ ܟܗܢܐ ܕܠܐ ܡܘܼܡܐ ܡܛ݀ܠ ܕܠܐ ܢܬܬܫܝܼܛܘܢܼ܇ ܐܡܬܝ ܕܟܗܢܐ ܕܡܿܚܣܐ ܠܗܘܢܿ ܐܝܼܬ̄ܘ ܚܓܝܼܪܐ ܐܘܿ ܥܘܝܼܪܐ܀ ܣܿܪܡ ܩܿܪܐ. ܠܐܝܢܐ ܕܦܛܫ ܘܫܥܝܼܥ ܦܪܨܘܿܦܗ ܘܙܥܘܪ ܘܡܬܚܬܝ ܢܚܝܼܪܗ܇ ܗܿܘ ܕܣܪܝܼܥܐ ܐܕܢܗ ܗ̄ ܕܩܦܝܼܣܐ ܘܦܫܝܼܛܐ ܐܘܿ ܨܪܝܐ ܘܦܣܝܼܩܐ܀ ܐܘܿ ܓܗܪ ܗ̄ ܕܦܬܝܼܗ̇ܢ ܥܝܢ̈ܘ̄: ܒܠܠܝܐ ܘܠܐ ܚܿܙܐ܀ ܐܘܿ ܚܘܪܘܪ̈ܐ ܐܝܬ ܠܗ ܗ̄ ܚܘܪܘܪ̈ܐ ܐܝܬ ܐܝܬ ܠܗ܇ ܢܦܩ̈ܐ ܕܗܿܘܝܢ ܒܥܝ̈ܢܐ: ܗܿܘ ܕܐܝܟ ܦܕܪ̈ܐ ܩܿܐܡ ܒܥ̈ܝܢܐ܇ ܐܘܿܟܝܼܬ ܒܓܘ ܒܒ̈ܬܐ ܕܥܝ̈ܢܐ܇ ܗ݀ܘ ܕܐܦ ܫܘܪ̈ܠܐ ܡܬܩܪܒܐ܀ ܟܦܝܼܦܐ ܩܿܪܐ ܠܗܿܘ ܕܓܗܝܼܢ ܘܠܐ ܡܿܨܐܼ ܕܢܬܼܦܫܛ܀ ܙܥܘܪܐ ܩܿܪܐ ܠܙܩܘܛܐ ܘܟܪܐ ܩܘܡܬܐ܀ ܟܘܼܣܬܢ ܠܐܝܢܐ ܕܐܝܼܬ ܠܗ ܒܣܪܐ ܟܝܼܬ ܥܠ ܟܬܦ̈ܬܗ ܐܘܿ ܥܠ ܨܘܪܗ܀ ܕܚܕܐ ܐܫܟܗ ܗ̄ ܥܠ ܩܝܼܠܬܐ ܪܡܿܙ: ܗ݀ܝ ܕܗܿܘܝܐ ܠܬܚܬ ܡܼܢ ܗܕܡܐ ܕܫܘܬܦܘܼܬܐ܇ ܟ݀ܠ ܢܘܼܟܪܝܐ ܠܐ ܢܐܟܘܿܠ ܡܼܢ ܩܘܼܕܫܐ ܗ̄ ܬܢܢ ܩܘܼܕܫܐ ܩܿܪܐ ܠܪ̈ܝܫܝܬܐ ܘܠܡܥܣܪ̈ܐ ܡܿܙܗܪ ܥܠ ܢܕܪ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܕܢܬܩܪܒܘܢܼ ܕܠܐ ܡܘܼܡ܀ ܝܩܕܐ ܫܠܡܐ ܠܩܘܼܒܠܐ ܗ̄ ܠܡ ܢܩܪܒܗ ܐܝܟ ܕܢܬܼܩܒܠ܀","english":"They did not cut the incisions on their heads, that is, the tonsure and the shaving of the hair; and they did not shave the sides of their beards in the mystery of the demons; and its head they did not uncover, nor did they reveal their head, and they did not disturb and dishevel their hair. And the widow and the divorced woman who is defiled by fornication, it is not because when she separated from her first body, she has no other body with them except the word of fornication. Because the crown of God is upon him, that crown which has the name of God in four letters, YHWH, that is, letters. Because every man who has a blemish, he commands that he be a priest without blemish, because they should not be negligent. When the priest who covers them is lame or blind. Serem calls. To one whose face is flattened and crushed, and small and lowly, and his nose is sunken, that one whose nose is flat and simple, or narrow and cut off. Or one whose eyes are wide open: at night and he does not see. Or one who has holes, he has holes, the pupils that are in the eyes: that one who stands like beams in the eyes, or rather inside the chambers of the eyes, that one to whom also squints are brought. He calls bent the one who is bowed and cannot stretch out. He calls small the dwarf and short of stature. Hunchback to one who has flesh like a hump on his shoulders or on his back. That one found on the measure of the sign: that which is below the organ of partnership, all remembrance he does not eat with the sanctity. He calls the sanctity the firstfruits and the tithes; he warns about the generations and the offerings that are offered without blemish. The fire is finished for the reception; it is not that he offered it as it was received.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܕܚ̈ܬܐ","severity":"info","text":"The Syriac term qūdḥātā (incisions) refers to ritual cuts or shaving patterns on the head, here linked to tonsure and hair removal, not to mourning cuts.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܙܐ ܕܫ̈ܐܕܐ","severity":"info","text":"The phrase 'mystery of the demons' (rāzā d-šēdē) interprets the prohibition against shaving the beard's sides as a rejection of pagan or demonic ritual practices.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠܝܼܠܐ ܕܐܠܗܗ","severity":"info","text":"The 'crown of God' with the tetragrammaton YHWH echoes Exodus 28:36–38 (the priestly diadem) and is a common Syriac typological reference to the high priest's headplate.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܗܢܐ ܕܠܐ ܡܘܼܡܐ","severity":"info","text":"The requirement for a priest without blemish (d-lā mūmā) reflects Leviticus 21:17–23, which bars priests with physical defects from offering sacrifice.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܿܪܡ ܩܿܪܐ","severity":"info","text":"The phrase 'Serem calls' (srem qārē) is a Syriac citation formula introducing a named authority or a technical term; 'Serem' may be a corruption or a scribal name for a source on physical blemishes.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܩܕܐ ܫܠܡܐ ܠܩܘܼܒܠܐ","severity":"caution","text":"The final clause 'the fire is finished for the reception' is obscure; the Syriac may be corrupt or elliptical, and the English draft's negation ('it is not that he offered it') is uncertain.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Serem' (ܣܿܪܡ) is unclear; it may be a personal name, a title, or a textual corruption.","The phrase 'fire is finished for the reception' (ܝܩܕܐ ܫܠܡܐ ܠܩܘܼܒܠܐ) is syntactically ambiguous and may reflect a lacuna or a misreading."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܐܘܿ ܕܚܼܙܐ ܗ̄ ܠܗܿܘ ܕܙܥܘܪܒܝܢ ܐܕܢ̈ܘܗܝ ܘܙܥܘܪܝܐ ܐܠܝܼܬܗ܀ ܐܚܪ̈ܢܐܐܡܿܪܝܼܢ ܗܿܘ ܕܐܝܼܬ ܠܗ ܐܝܟ ܚܙܙܝܼܬܐ ܒܡܫܟܗ ܐܘܿ ܕܪܫܠ ܗ̄ ܠܗ݀ܘ ܕܪܘܪ̈ܒܢ ܐܕܢ̈ܘ̄ ܘܡܫܪ̈ܝܢ ܘܐܪܝܼܟܐ ܐܠܝܼܬܗ ܘܢ݀ܚܬܐ ܥܠ ܐܪܥܐ܀ ܩܣܕܢ ܗ̄ ܐܝܢܐ ܕܩܿܫܐܼ ܓܘܼܫܡܗ: ܘܕܩܕܩ ܥܡܪܗ: ܘܐܝܬ ܠܗ ܫܘܼܚ̈ܢܐ ܕܡܬܼܩܪܝܢ ܕܪ̈ܢܐ܀ ܕܪܨܝܼܨ ܗ̄ ܗ݀ܘ ܕܪܥܝܼܥܝܼܢ ܓܪ̈ܡܘܗܝ: ܬܘܪܐ ܐܘܿ ܥܪܒܐ ܠܗ ܘܠܒܪܗ܇ ܠܐ ܢܟܣܘܢܼ ܒܝܘܡܐ ܗ̄ ܒܗܕܐ ܡܿܠܦ ܠܗܘܢܿ ܥܠ ܡܪܚܡܢܘܼـܐ: ܕܐܦܢ ܠܡ ܚܝܿܒ ܐܒܐ ܘܒܪܗ ܡܘܬܐ: ܠܐ ܢܬܼܩܛܠ ܒܪ ܥܡ ܐܒܘܼܗܝ: ܐܠ ܢܫܬܼܒܩ ܒܪܐ ܐܝܟ ܕܠܩܘܼܝܿܡܗ ܕܓܢܣܐ܆ ܕܠܐ ܢܐܒܼܕ ܟܐܡܬ ܕܘܼܟܪܢܗܘܢܿ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܥܠ ܒܘܼܟܪ̈ܐ ܪܡܿܙ܇ ܕܠܐ ܠܡ ܘܿܠܐ ܕܢܬܢܟܣܘܢܼ ܥܡ ܐܒܗܝ̈ܗܘܢ: ܐܠܐ ܕܢܬܦܪܫܘܢܼ ܘܢܬܝܗܒܘܢܼ ܠܟܗ̈ܢܐ܀ ܒܿܬܪ ܗܿܠܝܢ ܬܢܿܐ ܥܠ ܥܕܥܐܕܐ ܟܕ ܡܿܫܪܐ ܡܼܢ ܫܒܬܐ܀ ܬܠܬܐ ܗܘܼܘ ܥܕܥܐ̈ܕܐ: ܗܿܢܘܢ ܕܠܐ ܫܠܝܼܛܝܼܢ ܗܼܘܘ ܥܠܝܗܘܢܿ ܠܡܥܼܒܕ ܐܢܘܿܢ ܐܠܐ ܐܢ ܒܐܘܪܫܠܡ ܘܐܦܠܐ ܣܟ ܠܡܒܛܠܘܼܬܗܘܢܿ܀ ܚܕ ܕܦܛܝܼܪ̈ܐ ܕܗܿܘܐ ܗܼܘܐ ܒܐܪܒܥܣܪ̈ܐ ܒܢܝܼܣܢ ܘܥܿܒܕܝܼܢ ܗܼܘܘ ܠܗ ܫܒܥܐ ܝܘܡ̈ܝܼܢ܇ ܕܬܪܝܢ ܗ݀ܘ ܕܫܒܘ̈ܥܐ ܕܐܝܼܬ̄ܘ ܥܘܼܗܕܢܐ ܕܝܼܗܝܼܒܘܼܬܗ ܕܢܡܘܿܣܐ ܕܗܘܼܝܘܼ ܦܢܛܝܩܘܣܛܝ ܕܝܼܠܗܘܢܿ܀ ܕܬܠܬܐ ܕܚܘܼܣܝܐ ܘܕܡܛ̈ܠܐ܇ ܗܿܘ ܐ ܗܼܘܐ ܒܥܣܪܐ ܕܝܪܚܐ ܕܫܒܥܐ ܕܐܝܼܬ̄ܘ ܬܫܪܝܢ ܩܕܝܼܡ ܘܥܿܒܕܝܼܢ ܗܼܘܘ ܠܗ ܫܒܥܐ ܝܘ̈ܡܐ ܕܚܘܼܣܝܐ ܘܫܒܥܐ ܝܘܡ̈ܐ ܐܚܪ̈ܢܐ܀ ܕܡܛ̈ܠܠܐ ܕܒܡ̈ܛܠܠܐ ܠܡ ܝܼܬܒܘ ܟܕ ܢܦܩܼܘ ܡܼܢ ܡܨܪܝܢ܀ ܗܿܠܝܢ ܥܕܥ̈ܐܕܘܗܝ ܕܡܪܝܐ ܩܪ̈ܝܐ ܗ̄ ܕܒܗܘܢܿ ܡܬܼܩܪܝܢ ܐܢܬܘܿܢ ܘܐ݀ܬܝܢ ܐܢܬܘܿܢ ܒܝܕ ܩܘܼܪ̈ܒܢܐ ܕܕܒܚ̈ܐ ܐܦ ܒܪܣܣܐ ܕܕܡܐ܀ ܒܝܬ ܪ̈ܡܫܐ ܗ̄ ܟܕ ܡܿܫܪܐ܀ ܬܪܝܢ ܥܣܪܘܢܝܢ ܗ̄ ܥܣܪܘܢܐ ܗܿܘܐ.","english":"he who saw the one whose ears were small and whose tail was short. Others said that he who had something like a spot on his skin, or he who had large ears and was hairy and had a long tail and dragged on the ground. He cut off the one whose body was hard: and he crushed his hair: and he had nails that are called claws. He crushed the one whose bones were broken: an ox or a sheep for him and his son, they did not cover on that day. This teaches about mercy: that even if a father and his son are guilty of death, the son should not be killed with his father, but the son should be left for the continuation of the race, so that the memory of them should not be completely lost. Others said concerning the firstborn, it hints that they should not be covered with their fathers, but that they should be separated and given to the priests. After these, the festivals come when they begin from the Sabbath. There were three festivals: those over which they were not permitted to perform work except in Jerusalem, and they were not allowed to abolish them. One of the Unleavened Bread, which occurred on the fourteenth of Nisan, and they celebrated it for seven days; the second is that of Weeks, which is the memorial of the giving of the Law, which was their Pentecost; the third of Atonement and Tabernacles, which occurred on the tenth of the seventh month, which is Tishri the First, and they celebrated it for seven days of Atonement and seven other days. Of Tabernacles, because they dwelt in tabernacles when they came out of Egypt. These are the festivals of the Lord, which are called, in which are performed works and offerings through the sacrifices of victims, even with the sprinkling of blood. In the evenings, when they begin. The twelfth is the tithe that occurred.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes physical criteria for selecting sacrificial animals, then shifts to a legal principle: a son should not be executed with his father to preserve the race's memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܕܥܐ̈ܕܐ","severity":"info","text":"The Syriac term ܥܕܥܐ̈ܕܐ (ʿedʿēdē) means 'festivals' or 'feasts,' here referring to the three major pilgrimage festivals of ancient Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The three festivals listed—Unleavened Bread, Weeks (Pentecost), and Atonement/Tabernacles—correspond to the biblical pilgrimage festivals (Exod 23:14–17; Deut 16:16). The mention of 'sprinkling of blood' reflects temple sacrifice practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from animal selection criteria to a legal ruling on capital punishment, then to a list of festivals with their dates and durations, ending with a note on evening beginnings and a tithe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence 'The twelfth is the tithe that occurred' is obscure; it may be a fragment or a misreading, as the preceding text describes only three festivals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'others' offering alternative interpretations is unspecified; the connection between the animal criteria and the legal principle is implicit; the final sentence about 'the twelfth' is unclear and may be corrupt."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܚܕ ܡܼܢ ܚܡܫܐ ܕܩܦܝܼܙܐ ܚܕ܀ ܠܚܡܐ ܘܡܝܼ̈ܬܐ ܗ̄ ܡܝܼ̈ܬܐ ܐܝܠܝܢ ܕܡܚܪܟܝܼܢ ܗܼܘܘ ܡܼܢ ܚ̈ܛܐ ܐܘܼ ܣܥܪ̈ܐ: ܘܒܿܬܪܟܢ ܦܿܪܟܝܼܢ ܠܗܘܢܿ: ܘܐܝܬ ܐܡܬܝ ܕܒܠܥܕ ܡܼܢ ܢܘܼܪܐ ܦܿܪܟܝܼܢ ܠܗܝܢ܀ ܫܒܥ ܫܒܘ̈ܥܝܼܢ ܗ̄ ܫܒܥ ܫܒ̈ܥ ܕܥܿܒܕܝܼܢ ܚܡܫܝܼܢ ܝܘܡ̈ܝܼܢ܇ ܟܕ ܡܼܢ ܥܐܕܐ ܕܦܨܚܐ ܥܕܡܐ ܠܦܢܛܝܩܘܣܛܝ ܡܬܼܡܢܝܢ܀ ܟܦܐ ܕܚܨܕܐ ܗ̄ ܕܦܘܼܪܫܢܐ ܡܼܢ ܥܐܕܐ ܕܦܨܚܐ ܡܫܪܝܐ ܥܕܡܐ ܠܥܐܕܐ ܕܫܒܘ̈ܥܐ܇ ܕܗܘܼܝܘܼ ܦܢܛܝܩܘܣܛܝ ܐܘܿܟܝܼܬ ܥܘܼܗܕܢܐ ܕܟܢܘܼܫܝܐ ܕܒܛܘܼܪ ܣܝܼܢܝ܀ ܒܚܙܝܪܢ ܓܝܪ ܗܿܘܐ ܗܢܐ ܥܐܕܐ܀ ܬܪܬܝܢ ܚܚܪ̈ܢ ܘܚܡܝܼܥ ܘܢܬܼܐܦ̈ܝܢ ܗ̄ ܠܚܡܐ ܚܡܝܼܥܐ ܦܿܩܕ ܕܢܩܪܒܘܢܼ ܒܗܿܢܐ ܥܐܕܐ: ܡܛ݀ܠ ܕܐܬܘ̈ܬܐ ܛܥܝܼܢ ܕܦܨܚܐ ܘܕܚܨܕܐ: ܘܐܦ ܕܢܡܚܬܐ ܕܠܘܼܚ̈ܐ ܩܕܡ̈ܝܬܐ ܘܐܚܪ̈ܝܬܐ: ܠܘܼܚܡܡܐܝܬ ܦܿܩܕ ܒܗ ܚܝܡܼܥܐ ܘܦܛܝܼܪܐ: ܠܘ ܚܼܕܬܐ ܠܡ ܚܝܿܒ ܐܢܬ ܠܡܕܥ ܠܚܘܕ܆ ܐܠܐ ܐܦ ܕܬܬܼܥܗܕ ܠ̈ܥܐܕܐ ܕܥܒܼܪܘ: ܒܟܪ̈ܐ ܓܝܪ ܩܿܪܐ ܠܗܝܢ ܠܚܚܪ̈ܬܐ: ܡܛܠ ܕܣܡܝܼܕܐ ܗܿܘ ܚܼܕܬܐ: ܐܘܿ ܟܒܪ ܐܝܟ ܕܠܥܘܼܗܕܢܐ ܕܡܝܬܪܘܬܐ ܕܪܗܝܫܝ ܐܒܗ̈ܬܐ ܘܚܘܼܦܛܐ ܕܕܘܼܡܝܐ ܕܒܗܘܢܿ: ܐܘܿ ܐܝܟ ܕܢܥܼܗܕ ܐܢܘܿܢ ܚܛܗ̈ܝܗܘܢܿ ܩܕܡ̈ܝܐ: ܕܢܥܪܩܘܢܼ ܡܼܢ ܕܘܼܡܝܐ ܕܡܨܪ̈ܝܐ܀ ܐܚܪ̈ܢܐ ܕܦܿܩܕ ܠܡ ܕܒܥܐܕܐ ܗܢܐ ܢܩܪܒܘܢܼ ܚܡܝܼܥܐ ܥܡ ܦܛܝܼܪܐ ܥܠ ܕܒܗ ܡܫܪ̈ܝܢ ܗܼܘ̈ܝ ܠܡܥܠܘܼ ܚܼܕܬܐ܇ ܡܿܥܗܕܐ ܗܼܘܐ ܠܗܘܢܿ ܠܡ ܓܝܪ ܥܠ ܙܪܥ ܥܬܝܼܩܐ ܕܐܦܼܩܘ ܘܙܪܥܘ܀ ܕܡܕܡ ܗܼܘܐ ܙܥܘܪ ܘܐܬܼܬܘܣܦܘ ܒܐܥ̈ܦܐ ܣܓܝ̈ܐܐ ܚܠܦ ܚܛ̈ܗܐ ܗ̄ ܥܠ ܥܝܼܕܐ ܥܬܝܼܩ̈ܐ ܕܥܘܠܐ ܡܿܥܗܕ ܠܗܘܢܿ܀ ܥܐܕܐ ܕܩܪ̈ܝܬܐ ܩܿܪܐ ܠܗܿܘ ܕܩܿܪܝܢ ܒܫܝܦܘܪ̈ܐ ܐܝܟ ܕܢܬܟܢܫܘܢܼ ܟ݀ܠܗܘܢܿ ܠܗܝܟܠܐ ܡܛ݀ܠ ܢܝܿܚܐ ܘܟܢܘܼܫܝܐ ܘܒܛܠܝܢܐ ܕܡܼܢ ܦܘܼܠܚܢܐ܀","english":"One of the five of the paschal lamb. Bread and water, water, those who were rolling in sins or hairs. And afterwards they separated from him. And there is a time when, apart from the mountain, they separated from her. Seven weeks, seven sevens, which make fifty days, when from the feast of Passover until Pentecost it is completed. The feast of harvest, that is, of separation, from the feast of Passover begins until the feast of Weeks, which is Pentecost, that is, the memorial of the giving of the Law on Mount Sinai. For this feast was in the month of Iyyar. Two loaves and leavened and unleavened, he commanded to offer leavened bread in this feast, because of the signs of Passover and of harvest. And also of the offering of the first and last loaves. Literally, he commanded in it leavened and unleavened, not only new to know alone, but also to remind of the feasts that passed. For he called them firstfruits to the loaves, because the new is joined, or as for the memorial of the excellence of the heads of the fathers and the likeness of the Egyptians, or as he reminds them of their former sins, that they fled from the likeness of the Egyptians. Others commanded that in this feast they should not offer leavened with unleavened, because in it the new begins to enter, reminding them not of the old seed which they brought out and sowed. For something was small and was increased by many leaves because of sins, that is, on the old customs of iniquity he reminds them. The feast of the cities he calls that which is called in the villages, as all of them gathered to the temple because of the heat and the giving of the Law and the cessation from work.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܨܚܐ","severity":"info","text":"The Syriac term ܦܨܚܐ (peṣḥā) denotes the Passover feast. Bar Salibi here connects it to the paschal lamb and the subsequent counting of seven weeks.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܢܛܝܩܘܣܛܝ","severity":"info","text":"The Syriac ܦܢܛܝܩܘܣܛܝ (penṭēqosṭī) is a loan from Greek πεντηκοστή, meaning Pentecost. Bar Salibi glosses it as the memorial of the giving of the Law on Mount Sinai.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܐܕܐ ܕܚܨܕܐ","severity":"info","text":"The 'feast of harvest' (ܥܐܕܐ ܕܚܨܕܐ) is the Feast of Weeks (Shavuot), which Bar Salibi equates with Pentecost. He notes it falls in the month of Iyyar, a Jewish month corresponding to April–May.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܛܘܼܪ ܣܝܼܢܝ","severity":"info","text":"The phrase 'Mount Sinai' (ܛܘܼܪ ܣܝܼܢܝ) alludes to the biblical account of the giving of the Law (Exodus 19–20). Bar Salibi connects Pentecost to this event, a common typological interpretation.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܚܚܪ̈ܬܐ","severity":"info","text":"Bar Salibi interprets the offering of leavened and unleavened bread as a memorial of past feasts and sins, including the flight from Egypt. This reflects a Syriac exegetical tradition linking liturgical practice to salvation history.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܚܪ̈ܬܐ","severity":"caution","text":"The term ܚܚܪ̈ܬܐ (ḥaḥrātā) is ambiguous; it may mean 'loaves' or 'firstfruits'. The English draft renders it as 'loaves', but the context of harvest suggests 'firstfruits' is also possible.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܚܚܪ̈ܬܐ could be read as 'loaves' or 'firstfruits'; the passage uses both senses. The phrase 'feast of the cities' (ܥܐܕܐ ܕܩܪ̈ܝܬܐ) is unclear: it may refer to a local observance or a textual variant."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܒ݀ܬܪ ܗܿܠܝܢ ܐܜܡܪ ܥܠ ܥܐܕܐ ܕܚܘܼܣܝܐ܇ ܡܟܟܘ ܢܦܫܬ̈ܟܘܿܢ ܗ̄ ܒܨܘܡܐ܇ ܐܝܟ ܕܢܫܼܬܘܘܿܢ ܠܚܘܼܣܝܐ܀ ܒܿܬܪ ܥܣܪܐ ܝܘܡ̈ܝܼܢ ܕܥܕܐ ܕܩܪ̈ܝܬܐ ܥܿܒܕܝܼܢ ܗܼܘܘ ܐܝܟ ܕܙܕܩ ܠܫܘܼܒܩܢܐ ܕܚܛ̈ܗܐ܀ ܫܒܬ ܫܒ̈ܐ ܗܼܝ ܠܟܘܿܢ ܗ̄ ܟ݀ܠ ܝܘܡܐ ܐܝܟ ܫܒܬܐ ܢܗܼܘܐ ܠܟܘܿܢ ܐܟܡܿܢ ܕܢܝܿܚܬܐ ܠܘ ܒܠܚܘܕ ܡܼܢ ܥܡܠܐ ܘܦܘܼܠܚܢܐ ܐܠܐ ܡܼܢ ܫܚܩܐ ܕܚ̈ܛܗܐ ܢܝܿܚܝܼܢ܇ ܘܡܛܠܗܕܐ ܝܼܚܝܼܕܐܝܬ ܐܬܩܪܝܼ ܗܿܟܢ܀ ܘܒܿܬܪ ܥܐܕܐ ܕܚܘܼܣܝܐ܇ ܡܿܦܩܕ ܥܠ ܕܡܛ̈ܠܠܐ ܕܢܬܥܼܒܕ ܒܦܐܪ̈ܝ ܐܝܼܠ̈ܢܐ ܘܐܛܪ̈ܘܓܐ ܘܠܟܘ̈ܬܐ ܕܕܩ̈ܠܐ ܘܐܣܐ ܘܥܪ̈ܒܐ ܗ̄ ܐܛܪܘܓܐ ܬܘܕܢܿܓ ܘܥܪܒܐ ܐܝܼܬ̄ܘ: ܐܝܠܝܢ ܕܥܪܦܬܐ܀ ܘܒ݀ܬܪ ܢܡܘܿܣܐ ܕܥܕܥܐܕܐ ܡܿܦܩܕ ܥܠ ܩܘܼܪܒܢܐ ܕܒܨܦܪܐ ܟ݀ܠܝܘܿܡ ܡܬܼܩܪܒ ܗܼܘܐ܀ ܝܒ̄ ܚܚܪ̈ܢܐ ܒܕܘܡܐ ܕܩܝܛܬܐ ܘܣܬܘܐ ܫܬ ܫܬ ܒܣܕܪܐ܇ ܥܠ ܦܬܘܪܐ ܗ̄ ܒܕܡܘܼܬܐ ܐܪܒܥܐ ܫܘܼܚ̈ܠܦܐ ܒ̄ ܕܩܝܛܐ ܘܒ̄ ܘܕܣܬܘܐ܀ ܒܝܘܡܐ ܕܫܬܐ ܢܗܘܐ ܣܕܪ ܗ̄ ܥܒܪܝܐ ܒܝܘܡܐ ܕܫܒܬܐ ܐ݀ܡܪ ܐܟܡܿܢ ܕܒܥܪܘܒܬܐ ܡܬܼܐܦܐ ܗܼܘܐ ܠܚܡܐ܆ ܘܗܕܐ ܡܛ݀ܠ ܕܠܐ ܫܠܝܼܛܝܼܢ ܗܼܘܘ ܒܫܒܬܐ ܘܡܬܼܢܛܪ ܗܼܘܐ ܥܕܡܐ ܠܫܒܬܐ ܐ̱ܚܪܬܐ ܟܕ ܡܿܡܠܐ ܗܼܐ ܛܟܣܐ ܕܒܪܝܼܬܐ ܘܕܢܛܝܼܪܘܼܬܗܿ: ܒܗܿܢܘܿܢ ܫܬܐ ܝܘ̈ܡܐ ܕܡܬܼܢܛܪ ܗܼܘܐ ܡܛ݀ܠ ܠܚܡܐ ܕܐܦ̈ܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܟ݀ܠܝܘܿܡ ܡܣܬܕܪܝܼܢ ܗܼܘܘ ܚܕ̈ܬܐ ܘܡܬܬܪܝܼܡܝܼܢ ܗܼܘܘ ܥܬܝܼܩ̈ܐ ܘܡܿܝܬܝܢ ܗܼܘܘ ܬܚܘܝܼܬܐ ܠܗ݀ܝ ܕܕܘܝܼܕ ܟܕ ܝܗܼܒ ܠܗ ܟܗܢܐ ܠܚܡܐ ܕܐܡܼܪ. ܕܠܝܬ ܗܼܘܐ ܡܼܢ ܠܚܡܐ ܐܠܐ ܐܢ ܕܐܦ̈ܐ ܕܡܥܒܪܝܼܢ ܡܼܢ ܩܕܡ ܡܪܝܐ ܠܡܣܡ ܠܚܡܐ ܚܡܝܼܥܐ ܒܝܘܡܐ ܕܡܬܼܢܣܒ܀ ܒܝܘܡܐ ܕܐܬܬܢܝܼܚ ܐܠܗܐ ܡܼܢ ܬܘܼܩܢ ܒܪܝܼܬܐ ܡܬܬܢܝܼܚܝܼܢ ܗܼܘܘ ܐܦ ܟܗ̈ܢܐ ܒܡܐܟܘܼܠܬܗ܀","english":"After these things he commanded concerning the feast of Atonement: \"Humble your souls in fasting, as you have been commanded for Atonement.\" After the ten days of the feast of the Congregation, they used to do as is fitting for the remission of sins. The Sabbath of Sabbaths is for you every day like a Sabbath, and it becomes for you as if the yoke is not only of labor and work but also of the grinding of sins, and because of this it is called uniquely \"the feast.\" And after the feast of Atonement, he commands concerning booths, that they be made of the fruits of trees: citrons, and the leaves of palm trees, and myrtle, and willows—citron, ethrog, and willow, that is, of the branch. And after the law of the feast, he commands concerning the offering that was offered every morning. Twelve loaves in the form of summer and winter, six and six in a row, on the table in the form of four changes, two in summer and two in winter. On the sixth day the order was made; on the Sabbath day he says, as on the eve the bread was baked, and this is because they were not permitted on the Sabbath, and it was delayed until the next Sabbath, while the order of creation and its nature was being fulfilled. In those six days it was delayed because of the bread of the face. Others say that every day new ones were arranged and the old ones were raised up, and they brought an offering to that of David when the priest gave him the bread of the Lord. For there was no bread except that of the face, which they offered before the Lord to place leavened bread on the day it was taken. On the day when God was revealed with the sign of creation, the priests also were revealed in their food.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܣܝܐ","severity":"info","text":"The Syriac term ḥūsāyā (ܚܘܼܣܝܐ) is rendered 'Atonement' here, referring to Yom Kippur. Bar Salibi interprets it as a command for fasting and humility, aligning with Jewish practice.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܐܕܐ ܕܩܪ̈ܝܬܐ","severity":"info","text":"The phrase ʿēdā d-qrītā (ܥܐܕܐ ܕܩܪ̈ܝܬܐ) means 'feast of the Congregation,' likely referring to Sukkot (Feast of Tabernacles), which follows Yom Kippur. Bar Salibi connects it to the remission of sins.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'Sabbath of Sabbaths' (ܫܒܬ ܫܒ̈ܐ) is a term for the Jubilee year in Leviticus 25, but Bar Salibi applies it to a daily spiritual discipline, allegorizing the yoke of sin and labor.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܚܡܐ ܕܐܦ̈ܐ","severity":"info","text":"The 'bread of the face' (ܠܚܡܐ ܕܐܦ̈ܐ) alludes to the showbread (lehem ha-panim) in Leviticus 24:5-9, arranged on a table. Bar Salibi describes its preparation and the twelve loaves for summer and winter.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܘܝܼܕ","severity":"info","text":"Bar Salibi references David receiving bread from a priest, echoing 1 Samuel 21:1-6, where David obtains the showbread from Ahimelech. This is used to illustrate the offering of the bread of the face.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܘܡܐ ܕܐܬܬܢܝܼܚ ܐܠܗܐ","severity":"caution","text":"The phrase 'on the day when God was revealed' (ܒܝܘܡܐ ܕܐܬܬܢܝܼܚ ܐܠܗܐ) is ambiguous; it may refer to the revelation at Sinai or a liturgical feast. The text is corrupt here, and the connection to priests' food is unclear.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Sabbath of Sabbaths' is ambiguous: it could refer to the Jubilee year or be a typological interpretation of daily observance.","The reference to 'the day when God was revealed' is unclear; it may be a corruption or a reference to a specific feast."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܘܦܼܪܫ ܒܪ ܝܣܪܠܝܐ ܫܡܐ ܘܨܚܝܼ ܗ̄ ܦܪܼܫ ܫܡܐ ܕܐܠܗ ܘܨܚܝܼ ܘܓܕܦ܆ ܕܐܘܿ ܠܡ ܐܠܗܐ ܙܦܠܢ ܢܗܼܘܐ ܠܟ܇ ܕܠܐ ܫܩܼܠܬܝܗܝ: ܠܐܝܢܐ ܕܒܝܼܫ ܡܼܢ ܚܝ̈ܐ ܗܢܐ ܦܩܼܕ ܡܪܝܐ ܕܢܬܪܓܡ܇ ܐܒܘܼܗܝ ܡܨܪܝܐ ܗܼܘܐ ܘܐܡܗ ܝܣܪܠܝܬܐ܇ ܡܼܢ ܗ̄ ܐܕܫ̈ܐ ܦܿܩܕ ܗܼܐ ܠܗܘܢܿ܇ ܕܢܩܪܒܘܢܼ ܕܒܚ̈ܐ: ܡܼܢ ܬܘܪ̈ܐ ܘܐܡܪ̈ܐܘܥܙ̈ܐ ܘܫܘܦ̈ܢܝܼܢܐ ܘܒܪ ܝܘ̈ܢܐ܇ ܐܝܟ ܕܥܘܼܗܕܢܐ ܕܗܿܠܝܢ ܕܐܒܪܗܡ ܣܡܝܼܕܐ ܕܝܢ ܘܢܘܼܩܝܐ ܠܘܫܼܡܠܝ ܗ݀ܠܝܢ ܕܡܠܟܝܙܕܩ ܘܐܪܙ ܦܓܪܐ ܘܕܡܐ ܕܡܫܝܼܚܐ.. ܬܫܒܬܝ ܐܪܥܐ ܗ̄ ܡܿܦܩܕ ܥܠ ܐܪܥܐ ܕܬܫܒܬܝ ܒܫܒܥ ܫܢ̈ܝܼܢ ܘܬܗܼ، ܠܡܣܟ̈ܢܐ: ܘܒܚܡܫܝܼܢ ܫܢ̈ܝܼܢ ܬܬܦܼܢܐ ܠܡܪ̈ܝܗܿ ܟ݀ܠ ܕܐܙܕܒܼܢܬ݀ ܣܛܪ ܡܼܢ ܝܘ̈ܡܬܐ ܕܫܒܬܐ: ܬܪܝܢ ܫܒܘ̈ܥܝܼܢ ܦܩܝܼܕܝܢ ܗܼܘܘ ܠܡܼܛܪ܆ ܚܕ ܕܗܿܘܐ ܗܼܘܐ ܚܕܐ ܠܫܒܥ ܫܢ̈ܝܼܢ ܘܕܬܪܬܝܢ ܠܚܡܫܝܼܢ ܫܢܗܝܼܢ: ܘܒܗܢܐܕܫܒܥ ܚܩ̈ܠܬܐ ܘܥܒ̈ܕܐ ܠܐ ܡܚܪܪܝܼܢ ܗܼܘܘ ܐܠܐ ܚܩ̈ܠܘܬܗܘܢܿ ܘܟܪ̈ܡܝܗܘܢܿ ܘܙܝܬܝܗܘܢܿ ܒܓܘܐ ܩܕܡ ܟܿܠܢܫ ܡܬܬܣܝܼܡܝܼܢ ܗܼܘܘ܇ ܒܗܿܘ ܕܝܢ ܪܒܐ ܕܚܡܫܝܼܢ܇ ܥܒ̈ܕܐ ܘܐܡܗ̈ܬܐ ܘܐܪ̈ܥܬܐ ܡܬܚܪܪܝܼܢ ܗܘܘ܇ ܗܢܐ ܓܝܪ ܐܝܼܬܘܗܝ ܫܒܘܥܐ ܪܒܐ܇ ܐܝܢܐ ܓܝܪ ܕܢܬܼܐܠܨ ܗܼܐܘ ܕܢܙܼܒܢ ܐܪܥܗ܇ ܐܘܿ ܒܪܗ ܒܡܨܥܬ ܫܒܘ̈ܥܐ: ܡܢܐ ܗܼܘܐ ܠ̈ܫܢܝܐ ܠܫܘܼܠܡ ܫܒܘ̈ܥܐ. ܘܟܡܐ ܕܗܘ̈ܝܢ ܘܫܿܩܠ ܗܼܘܐ ܛܝܡ̈ܝ ܡܙܒܢܢܐ ܐܟܡܿܢ ܕܟܕ ܢܡܼܛܐ ܫܘܼܠܡܐ ܕܫܒܘܥܐ ܪܒܐ܆ ܠܐ ܢܬܼܛܠܡ ܙܒܘܿܢܐ ܟܕ ܐܙܿܠܐ ܡܢܗ ܝܪܬܘܬܐ ܐܘܿ ܥܒܕܐ ܐܘܿ ܙܒܝܼܢܬܐ܀ ܬܫܒܬܝ ܐܪܥܐ ܫܢ̱ܬܐ ܚܕܐ ܡܼܢ ܫܒܥ ܫܢ̈ܝܐ܀ ܠܡܣܟ̈ܢܐ ܘܠܚܝ̈ܘܬܐ܀ ܟܐܬܐ ܕܚܨܕܟܘܿܢ ܗ̄ ܟܐܬܐ ܩܿܪܐ ܠܙܪܥܐ ܗ݀ܘ ܕܝܿܥ ܘܩܿܐܡ ܡܼܢ ܢܦܩܫܗ ܡܼܢ ܛܠܐ ܘܡܼܢ ܡܛܪܐ܀ ܥܢܒ̈ܐ ܕܫܒ̈ܫܬܝܟܘܿܢ ܗ̄ ܫܒܫ̈ܬܐ ܩܿܪܐ ܠܣܘ̈ܟܐ ܩܛܝ̈ܢܬܐ ܕܥܢ̈ܒܐ܀","english":"And Bar Salibi distinguishes the name and blasphemy: he distinguishes the name of God and blasphemy, that if God were to be angry with you, you would not take it. For the evil one who is among the living, the Lord commanded that he be translated: his father was an Egyptian and his mother an Israelite. Among the things he commanded them concerning the offering of sacrifices: bulls and rams and goats and lambs and young pigeons, according to the tradition of these, which Abraham established, and the offering and the mystery of the body and blood of Christ. The rest of the land: he commanded concerning the land of rest in seven years and for the poor; and in fifty years it returns to its owners, everything that was sold, except for the days of the week. Two weeks were commanded to be observed: one that was for seven years and the other for fifty years. And in these seven, fields and servants were not freed, but their fields and vineyards and olive trees within were sealed before everyone; in that great one of fifty, servants and maidservants and lands were freed. For this is the great jubilee, for the one who was oppressed and sold his land, or his son, in the middle of the weeks, what was it for the years until the end of the weeks? And as they were, he would take the prices of the sellers, so that when the end of the great jubilee arrived, the seller would not be harmed when the inheritance or the servant or the sold item went from him. The rest of the land: one year out of seven years for the poor and for the animals. The garment of your harvest: he calls the garment the seed that is green and stands from the rain and from the dew and from the rain. The branches of your branches: he calls branches the cut branches of the trees.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܘܦܼܪܫ ܒܪ ܝܣܪܠܝܐ","severity":"info","text":"Bar Salibi (Dionysius bar Salibi) is the author; the phrase 'distinguishes the name' introduces a lexical or theological distinction between the divine name and blasphemy.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܒܘܼܗܝ ܡܨܪܝܐ ܗܼܘܐ ܘܐܡܗ ܝܣܪܠܝܬܐ","severity":"info","text":"The reference to an Egyptian father and Israelite mother likely alludes to the mixed heritage of a biblical figure (possibly the blasphemer in Lev 24:10–11), reflecting a tradition of ethnic identity in legal contexts.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܪܙ ܦܓܪܐ ܘܕܡܐ ܕܡܫܝܼܚܐ","severity":"info","text":"The phrase 'mystery of the body and blood of Christ' echoes the institution of the Eucharist, linking the sacrificial offerings to Christian sacramental theology.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܝܢ ܫܒܘ̈ܥܝܼܢ","severity":"info","text":"The passage distinguishes two cycles: a seven-year cycle (sabbatical) and a fifty-year cycle (jubilee), with different rules for land and servitude, reflecting the legal structure of Leviticus 25.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܘܥܐ ܪܒܐ","severity":"info","text":"The 'great jubilee' (ܫܒܘܥܐ ܪܒܐ) refers to the fiftieth year, when all debts and servitude are remitted, as distinct from the sabbatical year.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܐܬܐ ܕܚܨܕܟܘܿܢ","severity":"caution","text":"The final lines on 'garment of your harvest' and 'branches of your branches' are obscure; the translation interprets them as agricultural metaphors, but the Syriac may be corrupt or elliptical.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil one' commanded to be translated is unclear; possibly a reference to the blasphemer in Lev 24:10–16.","The phrase 'rest of the land' (ܬܫܒܬܝ ܐܪܥܐ) may be a technical term for the sabbatical year or a general command for land rest."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܡܬܼܩܪܝܢ ܬܘܼܒ ܫܒܫ̈ܬܐ ܣܘܟ̈ܬܐ ܕܠܐܦܗܝ ܠܬܚܬ܀ ܩܕܫܘܼܗܿ ܠܫܢܬ ܚܡܫܝܼܢ ܗ̄ ܢܦܪܫܘܼܢܗܿ ܠܢܝܿܚܬܐ ܘܠܦܘܼܢܝܐ ܕܐܪ̈ܥܬܐ ܘܕܥܒ̈ܕܐ܀ ܡܼܢ ܥܕܢ ܠܥܕܢ ܗ̄ ܡܼܢ ܫܢܢܬܐ ܠܫܢـܐ ܢܗܼܘܐ ܠܕܪ̈ܘܗܝ ܗ̄ ܢܘܪܬܝܗܿ ܠܒܢ̈ܘܗܝ ܠܒܢ̈ܝ ܒܢ̈ܘܗܝ܀ ܒ̈ܬܐ ܕܫܛ̈ܚܐ ܗ̄ ܠܒ̈ܬܐ ܕܩܘܼܪ̈ܝܐ ܕܐܓܘܪ̈ܣܐ ܩܿܪܐ ܗܿܟܢ܇ ܡܛ݀ܠ ܕܠܝܬ ܠܗܘܢܿ ܫܘܪ̈ܐ܀ ܠܐ ܬܣܼܒ ܩܨܨܐ ܘܪܒܝܼܬܐ܇ ܩܨܨܐ ܐܝܼܬܘܗܝ܆ ܬܢܘܝ ܘܩܝܿܡܐ. ܕܟܡܐ ܙܘ̈ܙܐ ܝܬܝܼܪ̈ܐ ܫܩܼܠ ܡܘܦܢܐ ܡܼܢ ܝܙܘܿܦܐ܀ ܬܘܼܒ ܕܠܟܿܠ ܙܘܙܐ ܐܦ ܠܢ ܪ̈ܘܒܥܐ ܚ̈ܛܐ ܘܐܦ ܠܢ ܚܡܪܐ ܥܨܝܼܪܐ: ܘܪܒܝܼܬܐ ܡܝܬܝ ܫܡܗܿ ܡܼܢ ܬܪܒܝܼܬܐ ܕܟܣܦܐ܀ ܘܐܝܬܝܗܿ ܕܟܡܐ ܙܘ̈ܙܐ ܝܬܝܼܪܐ ܫܩܼܠ ܡܘܙܦܢܐ ܡܼܢ ܝܙܘܿܦܐ܇ ܒ݀ܬܪ ܫܢ̱ܬܐ ܐܘܿ ܒ݀ܬܪ ܝܪܚܐ܆ ܕܚܼ̈ܠܬܐ ܠܨܠܡ̈ܐ.. ܩܝ̈ܡܬܐ ܠܗܿܠܝܢ ܕܙܩ̈ܝܼܦܢ ܘܩܝܡ̈ܢ܇ ܐܢ ܐܝܬܝܗܘܢܿ ܩܝ̈ܣܐ ܘܟܐܦ̈ܐ܀ ܟܐܦ̈ܐ ܕܣܓ̈ܕܬܐ ܩܿܪܐ܆ ܠܗܿܠܝܢ ܕܩܿܪܛܝܼܢ ܠܗܘܿܢ: ܕܡܘ̈ܬܐ ܒܕܡܘܼܬܐ ܐܢܫ̈ܐ ܘܣܿܓܕܝܼܢ ܠܗܘܿܢ: ܘܟܕ ܟܐܦ̈ܐ ܐܢܘܿܢ܇ ܥܿܒܕܝܼܢ ܠܗܝܢ ܪܝܫܐ ܘܐܝܼܕ̈ܝܐ ܘܨܠܡܐ ܘܪ̈ܓܠܐ܇ ܒ݀ܬܪ ܗܿܠܝܢ ܪܝܫܐ ܘܐܝܼܕ̈ܝܐ ܘܨܠܡܐ ܘܪ̈ܓܠܐ܇ ܒ݀ܬܪ ܗܿܠܝܢ ܡܫܼܬܘܕܐ ܠܗܘܿܢ ܦܘܼܪܥܢܐ ܕܥ݀ܒ̈ܕܐ ܛܒ̈ܐ܀ ܬܕܪܟ ܕܪܟܬܐ ܠܩܛܦܐ ܗ̄ ܐܟܡܿܢ ܕܕܪܟܬܐ ܕܚ̈ܛܐ ܘܕܣܥܪ̈ܐ ܗܿܘܝܐ ܩܕܡܐܝܬ ܘܟܢ ܩܛܦܐ ܕܙܝ̈ܬܐ ܘܚܡܪܐ ܘܫܪܟܐ܇ ܠܟ ܕܝܢ ܚܕ ܒ݀ܬܪ ܚܕ ܡܕܪܟ ܡܛ݀ܠ ܟܗܝܼܢܘܼܬ ܥܠܠܬܐ܀ ܘܚܪܒܐ ܠܐ ܬܥܒܼܪܝ ܒܐܪ[]ܟܘܿܢ ܗ̄ ܣܝܦܐ ܕܒܥܠܕܒܒܐ ܠܐ ܢܫܬܼܠܛ ܥܠܟܘܿܢ܀ ܬܒܿܪܬ ܢܝܙܟܐ ܕܫܘܥܒܕܟܘܿܢ ܗܞ ܥܗܕܘ ܠܡ ܡܕܡ ܕܥܒܿܕܬ ܠܟܘܿܢ ܕܐܝܟܢ ܬܒܿܪܬ ܠܡܠܟܘܼܬܐ ܕܡܨܪ̈ܝܐ ܘܦܪܩܿܬܟܘܿܢ܀","english":"Again the seven weeks are called the lower baskets. He sanctified the fiftieth year and distinguished it for the release of lands and slaves. From time to time, from hour to hour, it was for his generations, his inheritance for his sons, the sons of his sons. Houses of fields, that is, houses of villages of estates, he calls thus, because they have no walls. Do not take interest and usury. Interest is: a loan and a deposit, how many extra zuzé the lender takes from the borrower. Also, for each zuz, even a quarter of a grain, and even a measure of pressed wine. And usury derives its name from the increase of money. And it is: how many extra zuzé the lender takes from the borrower, after an hour or after a month, of the fees for images. The standing stones for those that are planted and standing, if they are wood and stones. Stones of worship he calls those that are carved for them: likenesses in the likeness of men, and they worship them. And when they are stones, they make for them a head and hands and a form and feet. After that, head and hands and form and feet, after that they are entrusted with the reward of good works. You shall understand that the threshing floor for the vintage is like the threshing floor of grain and barley which was earlier, and also the vintage of olives and wine and the rest. For you, one after another, understand, because of the weakness of the cause. And a sword shall not pass through your land, that is, the sword of the enemy shall not rule over you. The breaking of the yoke of your servitude: remember what I did for you, how I broke the kingdom of the Egyptians and delivered you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܫ̈ܬܐ ܣܘܟ̈ܬܐ","severity":"info","text":"The phrase 'seven weeks' (shabshatha sukkatha) refers to the period leading to Pentecost, here called 'lower baskets' (sukkatha) as a term for offerings.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܨܨܐ","severity":"info","text":"The term 'interest' (qesesa) is defined as a loan and deposit, with extra zuzé taken by the lender from the borrower.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܒܝܼܬܐ","severity":"info","text":"The term 'usury' (rabita) is derived from the increase of money, referring to extra zuzé taken after an hour or month, including fees for images.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܐܦ̈ܐ ܕܣܓ̈ܕܬܐ","severity":"info","text":"The 'stones of worship' (kefe d-sagdeta) are carved stones in human likeness, worshipped as idols, reflecting Syriac Christian critique of pagan practices.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܒܿܪܬ ܢܝܙܟܐ ܕܫܘܥܒܕܟܘܿܢ","severity":"info","text":"The phrase 'breaking the yoke of your servitude' echoes Exodus language of deliverance from Egypt, referencing the breaking of the Egyptian kingdom.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from legal and economic regulations (interest, usury) to idolatry and historical deliverance, following a thematic sequence in the commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lower baskets' (sukkatha) may refer to a specific type of offering or container, but the exact referent is unclear.","The term 'fees for images' (d-ḥelte l-ṣalme) is ambiguous: it may refer to fees paid for idolatrous images or to fees associated with carved stones."],"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":39,"ref":"p39","source":"ܗܠܟܬܘܿܢ ܒܩܘܡܬܐ ܦܫܝܼܛܬܐ ܗ̄ ܐܝܟ ܒܢ̈ܝ ܚܐܪ̈ܐ ܕܫܠܝܼܛܝܼܢ ܥܠ ܢܦܫܗܘܿܢ ܟܕ ܦܨܝܿܬܟܘܿܢ ܡܼܢ ܫܦܼܠܐ ܘܟܦܝܼܦܘܼܬܐ ܕܫܘܼܥܒܕܐ ܕܡܨܪ̈ܝܐ܇ ܘܐܪܝܡܿܬܟܘܿܢ ܠܥܠ ܡܢܗܘܢܿ܀ ܒܿܬܪ ܟܢ ܐܡܿܪ ܥܠ ܦܘܼܪܥܢܐ ܕܥ݀ܒ̈ܕܐ ܒܝܼܫ̈ܐ܀ ܐܢ ܠܐ ܬܫܡܥܘܼܢܢܝ: ܐܦܿܩܘܿܕ ܥܠܟܘܿܢ ܬܗܪܐ ܗ̄ ܬܗܼܪܐ ܩܿܪܐ ܠܗ݀ܝ ܕܬ݀ܡܗ ܐܢܫ ܠܒܗ ܒܓܘܗ ܘܠܐ ܝܿܕܥ ܕܡܿܢܘܼ ܚܿܙܐ܇ ܘܟܕ ܩܿܐܡ ܠܐ ܝܿܕܥ ܐܝܟܐ ܩܿܐܡ ܐܦܠܐ ܕܡܢܐ ܥܿܒܕ܀ ܬܗܪܐ ܬܘܼܒ ܩܿܪܐ܇ ܠܟܐܦܐ ܢܿܐܫ ܒܗ ܦܓܪܐ ܘܠܐ ܡܬܬܙܝܼܥ ܘܡܬܡܼܚܠ ܘܝܿܒܫ܇ ܒܿܬܪܟܢ ܡܿܐܬ ܒܪܢܫܐ܇ ܡܛ݀ܠ ܕܒܛܝܼܠ ܡܼܢ ܪܓܫܬܐ ܡܬܼܚܙܐ ܡܪܗ ܕܬܗܪܐ ܩܠܦܬܐ ܢܿܬܪ ܒܣܪܗ ܕܐܢܫ ܐܝܟ ܩܠ̈ܦܐ ܘܣܓܝܐܝܬ ܚܙܟ ܘܠܐ ܡܡܕ܀ ܪܕܝܐ ܕܡܓܡܪ ܥܝ̈ܢܐ ܗ̄ ܕܡܥܬܐ ܝܬܝܪܬܐ ܕܡܼܢ ܚܫܐ ܘܟܼܐܒܐ ܕܠܒܐ ܢ݀ܣܒܐ ܬܘܣܦܬܐ܇ ܘܡܙܟܝܐ ܠܒ̈ܒܬܐ: ܐܦ ܠܓܦܪܐ ܡܫܢܩܐ܀ ܘܐܥܿܒܕ ܫܡܝ̈ܟܘܢܿ ܐܝܟ ܦܪܙܠܐ ܗ̄ ܫܡܗܝܐ ܠ̈ܥܢܢܐ ܕܡܛܪܐ ܐܘܿ ܕܛܠܐ ܩܿܪܐ ܕܠܐ ܪ̈ܣܢ ܥܠ ܐܪܥܐ܀ ܐܢ ܬܗܠܟܘܢܼ ܥܡܝ ܩܪܝܐܝܬ ܗ̄ ܡܫܩܠܐܝܬ ܒܩܫܝܘܼܬ ܩܕܠܐ ܥܨܝܢܐܝܬ܆ ܢܐܦܝ̈ܢ ܥܣܪ ܢܫܝܼ̈ܢ ܗ̄ ܐ݀ܡܪ ܥܠ ܚܣܝܼܪܘܬܐ ܕܗܿܘܝܐ ܡܼܢ ܟܦܢܐ ܐܝܟ ܗܿܘ ܕܗܘܼܐ ܒܫܡܪܝܼܢ ܘܐܦ ܒܐܘܪܫܠܡ ܩܕܡ ܫܼܒܝܐ ܡܼܢ ܡܙܠܗܘܬ ܥܠ̈ܬܐ: ܘܡܼܢ ܚܒܘܫܝܼܐ ܕܒܥ̈ܠܕܒܒܐ ܕܟܕ ܡܬܐܠܨܝܼܢ ܠܡܚܣܢ ܥܣܪ ܢܫܝܼ̈ܢ ܣܦ̈ܩܢ ܠܡܥܼܒܕ ܚܕ ܬܢܘܼܪܐ ܕܠܚܡܐ ܒܗ݀ܝ ܕܚܕܐ ܚܕܐ ܩܠܘܪܬܐ ܐܦܝ̈ܢ: ܘܡܦܠܓܝܼܢ ܠܗ ܩܨܝܐ ܩܨܝܐ܀ ܘܐܚܪܒ ܦܪ̈ܟܝܟܘܿܢ ܗ̄ ܒܝܬ ܣܓܕ̈ܬܟܘܿܢ܀ ܦܪܟܐ ܡܠܼܬܐ ܡܚܠܛܬܐ ܐܝܬܝܗܿ: ܡܼܢ ܥܒܪܝܐ ܘܛܚܐ: ܢܦܪܟ ܠܡ ܫܓܘܿܕ ܗ̄ ܗܿܦܟ ܣܿܓܕ܇ ܡܬܼܦܫܩܐ ܒܣܘܼܪܝܝܐ܀ ܠܐ ܬܗܼܘܐ ܠܗܘܢܿ ܩܝܡܬܐ ܗ̄ ܚܝܠܐ ܘܩܘܡܐ ܗ̄ ܚܝܠܐ ܘܩܘܡܐ܀","english":"...walk in the simple stature, like free men who rule over themselves, when you are delivered from the servitude and oppression of the bondage of the Egyptians, and I raised you up above them. After this, he speaks of the punishment of evil servants. If you do not obey me, I will command a wonder upon you. He calls a wonder that which astonishes a man's heart within him, and he does not know what he sees, and when he stands, he does not know where he stands, nor what he does. He also calls a wonder a stone in which a body is struck and does not move, but is paralyzed and withered; afterwards, the man dies at the head, because he is nullified from sensation. The master of the wonder is seen as a scale that penetrates the flesh of a man like scales, and often it is dry and does not moisten. A rod that consumes eyes is that of excessive weeping, which takes from pain and heartache an addition, and purifies hearts; it also afflicts the leper. And I will make your names like iron, that is, famous for the clouds of rain or of dew, which he calls that which does not fall upon the earth. If you walk with me in a village manner, that is, in a measured way, with stiffness of neck and obstinacy, your faces will be ten and twenty, that is, he speaks of the scarcity that occurs with famine, like that which was in Samaria and also in Jerusalem before the captivity, with the scarcity of causes, and with the sieges of enemies, so that when they are pressed to count ten and twenty, they suffice to make one loaf of bread, with each one being a handful of flour, and they divide it piece by piece. And I will destroy your temples, that is, your places of worship. The word \"temple\" is a mixed word: from Hebrew and Arabic: \"to worship\" means to prostrate oneself in worship; it is interpreted in Syriac. Do not let there be for them a resurrection, that is, strength and standing, that is, strength and standing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܟܐ","severity":"info","text":"The term ܦܪܟܐ (temple) is glossed by Bar Salibi as a mixed word from Hebrew and Arabic, meaning 'to prostrate oneself in worship.' This reflects the author's awareness of linguistic borrowing in Syriac.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܣܪ ܘܥܫܪܝܢ","severity":"info","text":"The reference to 'ten and twenty' (i.e., a ration of ten or twenty handfuls of flour per loaf) alludes to historical famines in Samaria and Jerusalem before the captivity, as noted by Bar Salibi, providing a concrete historical context for the commentary.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܗܪܐ","severity":"info","text":"The word ܬܗܪܐ (wonder) is defined by Bar Salibi as a phenomenon that astonishes the heart and paralyzes perception, and is also applied to a stone that causes paralysis and death. This dual usage is a key interpretive move in the passage.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܦܝ̈ܢ ܥܣܪ ܘܥܫܝܼ̈ܢ","severity":"info","text":"The phrase 'faces ten and twenty' likely echoes the biblical account of famine in 2 Kings 6:25 (siege of Samaria) and possibly Lamentations 4:9 (famine in Jerusalem), though Bar Salibi does not cite a specific verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܝܡܬܐ","severity":"caution","text":"The final phrase 'resurrection' (ܩܝܡܬܐ) is glossed as 'strength and standing,' but the Syriac text repeats 'strength and standing' (ܚܝܠܐ ܘܩܘܡܐ) twice, possibly due to a scribal dittography or a deliberate emphatic repetition.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܢ ܠܐ ܬܫܡܥܘܢܢܝ","severity":"info","text":"The passage shifts from a conditional warning ('If you do not obey me') to a series of punishments (wonder, famine, destruction of temples), forming a rhetorical pattern of threat and consequence typical of biblical covenant curses.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'faces ten and twenty' (ܐܦܝ̈ܢ ܥܣܪ ܘܥܫܝܼ̈ܢ) is ambiguous: it may refer to a specific ration (ten or twenty handfuls) or to a numerical expression of scarcity. The reading taken follows Bar Salibi's explanation of famine rations.","The term 'resurrection' (ܩܝܡܬܐ) is glossed as 'strength and standing,' but the repetition of 'strength and standing' (ܚܝܠܐ ܘܩܘܡܐ) may indicate textual corruption or a rhetorical device."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ܢܬܼܬܒܪ ܠܒܗܘܢܿ ܥܘܼܪ̈ܠܐ ܘܢܨܛܒܘܿܢ ܒܥܘܠܗܘܿܢ ܗ̄ ܕܡܐ ܕܗܼܘ̈ܝ ܠܗܘܿܢ ܗܿܠܝܢ ܒܝܼܫ̈ܬܐ: ܗܿܝܕܝܢ ܢܦܠܝܼܢ ܘܡܬܬܒܪܝܼܢ ܡܼܢ ܩܫܝܘܼܬ ܠܒܗܘܿܢ ܕܠܗܿ ܩܿܪܐ ܥܘܼܪܠܘܼܬܐ܇ ܘܒܿܬܪܟܢ ܝܿܕܥܝܼܢ ܕܡܛ݀ܠ ܥܘܠܗܘܿܢ ܩܒܼܠܘ ܒܝܼܫ̈ܬܐ ܠܘ ܓܝܪ ܕܒܥܘܠܐ ܗܢܐ ܕܒܝܬ ܥܡܡ̈ܐ ܨ݀ܒܝܢ ܗܼܘܘ: ܐܠܐ ܒܦܘܼܪܥܢܐ ܕܥܘܠܗܘܿܢ ܡܨܛܒܝܢ ܗ̄ ܡܿܘܕܝܢ ܚܬܝܬܐܝܬ ܐܟܡܿܢ ܕܫܿܘܝܢ ܡܛ݀ܠ ܥܘܠܗܘܿܢ ܠܗܿܠܝܢ ܒܝܼܫ̈ܬܐ܀ ܓܒܪܐ ܕܢܦܪܘܿܫ ܢܕܪܐ܆ ܐܝܢܐ ܠܡ ܕܨܿܒܐ ܠܡܢܕܪ ܢܦܫܗ ܠܐܠܗܐ: ܠܘ ܒܩܢܘܼܡܗ ܢܫܡܫ ܩܕܡ ܐܠܗܐ: ܐܠܐ ܕܡ̈ܝܐ ܕܦܥܠܘܼܬܗ ܝ݀ܗܒ ܠܟܗܢܐ܀ ܢܗܘܘܿܢ ܕܡܘ̈ܗܝ ܚܡܫܝܼܢ ܡܬܩ̈ܠܝܼܢ ܗ̄ ܥܠ ܗܢܐ ܡܬܩܠܐ ܕܩܘܼܕܫܐ܇ ܦܘܠܓܐ ܐܝܬ ܠܡܦܫܩ̈ܢܐ: ܐܝܬ ܕܐܡܿܪܝܼܢ ܕܚܡܫܝܼܢ ܡܬܩ̈ܠܐ܇ ܐܠܦܐ ܕܙܘ̈ܙܐ ܗܿܘܝܢ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܚܡܫܝܼܢ ܡܬ̈ܩܠܐ ܚܡܫܝܼܢ ܐܣܬܝܼܪ̈ܝܼܢ ܗܿܘܝܢ܇ ܟ݀ܠ ܡܬܩܠܐ ܠܡ ܐܪܒܥܐ ܙܘ̈ܙܐ ܐܝܬܗܘܿܢ܀ ܒܝܬ ܙܪܥܐ ܕܥܘܪ ܣܢܪ̈ܝܼܢ ܗ̄ ܕܟܕ ܙܪܥܝܼܢ ܟܘܪܐ ܚܕ ܚ̈ܛܐ ܒܗܿܠܝܢ ܚܡܫܝܼܢ ܡܬܩ̈ܠܐ ܬܗܘܐ ܛܝܡܐ ܕܐܪܥܐ܇ ܗ݀ܝ ܕܟܘܼܐ ܕܚ̈ܛܐ܀ ܝܩܝܼܪܐ ܗܼܘܬ݀ ܠܗܘܢܿ ܐܪܥܐ ܒܙܒܢܐ ܗܿܘ ܟ݀ܠ ܚܪܡܐ ܕܡܚܪܡ ܡܼܢ ܐܢܫ̈ܐ܇ ܠܐ ܢܬܼܩܪܩ ܗ̄ ܕܠܐ ܕܝܢ ܡܛܠ ܪܚܼܡܬ ܐܝܩܪܐ ܢܡܪܚܘܢܼ ܣܓܝ̈ܐܐ܇ ܘܢܚܪܡܘܢܼ ܢܦܫܗܘܿܢ ܠܐܠܗܐ: ܐܝܟ ܕܢܗܼܘܐ ܠܗܘܿܢ ܐܬܪܐ ܠܡܩܼܡ ܒܒܝܬܐ ܕܐܠܗܐ܇ ܘܡܫܡܫܘܢܼ ܬܫܡܼܫܬܐ ܕܟܗܢܘܼܬܐ܇ ܫܦܝܼܪ ܒܕܚܼܠܬܐ ܕܓܙܪ ܕܝܼܢܐ ܕܡܘܬܐ ܙܓܪ ܠܗܘܿܢ ܒܗ݀ܝ ܕܐܡܼܪ ܕܠܐ ܢܼܦܪܩ܀ ܐܠܐ ܡܬܼܩܛܠܘܼ ܠܡ ܢܬܼܩܛܠ: ܚܪܡܐ ܕܝܢ ܠܐ ܫܠܝܼܛܝܼܢ ܠܡܼܦܪܩ܇ ܡܛܠ ܓܝܪ ܕܐܬܚܼܪܡ ܠܗ ܒܪܢܫܐ ܠܐܗܐ܀ ܕܢܦܪܩܝܗܿ ܬܘܼܒ ܠܐ ܡܨܝܐ ܡܛ݀ܠ ܚܪܡܐ ܕܣܝܼܡ ܥܠܘܗܝ ܘܕܢܗܘܐ ܬܘܼܒ ܒܒܝܬܗ ܕܐܠܗܐ ܐܝܟ ܟܗܢܐ ܠܐ ܗܿܘܝܐ܀","english":"...the hardness of their hearts is broken, and they are circumcised in their foreskin, that is, the blood that was for them these evils. Then they are separated and broken from the hardness of their hearts, which is called foreskin. And afterwards they know that because of their injustice they received evils, for it was not because of this injustice that they were among the nations, but in the punishment of their injustice they are circumcised, confessing clearly that they are worthy because of their injustice of these evils. A man who wishes to separate himself, that is, who wishes to offer himself to God, does not serve before God in his standing, but gives the price of his work to the priest. And the fifty shekels are weighed on this scale of holiness. The interpreters have a division: some say that fifty shekels are a thousand zuzin; others say that fifty shekels are fifty staters, each shekel being four zuzin. In the seed of the foreskin, the hairs are shaved, so that when they sow one kor of wheat in these fifty shekels, the value of the land will be that of a kor of wheat. The land was heavy for them at that time, all the anathema that was anathematized by men, it was not shaken, not because of love of honor and many rebellions, and they anathematized themselves to God, as it was for them a place to stand in the house of God and to serve the service of the priesthood. It is good that the fear of the decree of death restrained them by this which said that he should not redeem, but he should be killed, not that he was killed. But the anathema is not permitted to be redeemed, because he was anathematized in the head to God. And he who redeems him cannot again because of the anathema placed upon him, and he cannot again be in the house of God as a priest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܪܠܘܼܬܐ","severity":"info","text":"The Syriac term ʿūrlūṯā, literally 'foreskin', is used here as a metaphor for the hardness of heart that requires spiritual circumcision. Bar Salibi develops this as a figure for moral and spiritual purification.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܡܫܝܼܢ ܡܬܩ̈ܠܐ","severity":"info","text":"The mention of 'fifty shekels' and the interpretive division among exegetes (some equating them to a thousand zuzin, others to fifty staters at four zuzin per shekel) reflects contemporary Syriac debates on biblical weights and measures.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܪܡܐ","severity":"info","text":"The discussion of anathema (ḥermā) and the prohibition of redemption echoes Leviticus 27:28–29, where items or persons vowed to God cannot be redeemed. Bar Salibi applies this to priestly service and the irrevocability of dedication.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative section of the commentary, moving from the metaphor of circumcision to legal and ritual consequences of dedication and anathema, linking moral transformation to institutional practice.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܘܠܓܐ ܐܝܬ ܠܡܦܫܩ̈ܢܐ","severity":"info","text":"Bar Salibi notes a division among interpreters (pālgā ʾīṯ ləmapaššəqānē) regarding the value of fifty shekels, indicating an awareness of multiple exegetical traditions within Syriac scholarship on Leviticus.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the beginning of the passage is partially corrupt or unclear, particularly the sequence ܢܬܼܬܒܪ ܠܒܗܘܢܿ ܥܘܼܪ̈ܠܐ, which may involve a scribal error or haplography. The reading adopted follows the English draft's sense of 'hardness of hearts broken'."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܦܪܝܼܫ ܚܪܡܐ ܡܼܢ ܢܕܪܐ ܒܗ݀ܝ ܕܚܪܡܐ ܠܐ ܡܬܦܪܩ ܘܠܐ ܡܬܝܼܗܒ ܬܚܠܘܼܦܗ: ܡܛܠܗܕܐ ܓܝܪ ܥܠܬܐ ܒܬܚܘܼܡܐ ܕܡܘܬܐ ܦܪܓܠܗ ܠܗܿܘ ܕܡܚܪܡ ܠܐܢܫ ܣܘܼܥܪܢܐ ܕܐܝܟ ܗܢܐ܀ ܫܠܡ ܦܘܫܩܐ ܣܘܥܪܢܝܐ ܕܣܦܪܐ ܕܬܠܬܐ ܕܡܬܩܪܐ ܕܟ̈ܗܢܐ. ܘܥܠܝ ܨܠܘ.","english":"...ed. The ban is distinct from a vow, in that a ban is not redeemed and no substitute is given for it. For the cause is at the boundary of death, and it cuts off the one who imposes a ban from any action of this kind. End of the Literal Commentary on the book called Leviticus. And upon us, peace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܪܡܐ","severity":"info","text":"The term ܚܪܡܐ (ḥērmā) denotes a ban or excommunication, distinct from a vow (ܢܕܪܐ) in that it cannot be redeemed or substituted.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܕܪܐ","severity":"info","text":"The word ܢܕܪܐ (nḏrā) means 'vow' and is contrasted with ܚܪܡܐ (ban) to highlight the irreversibility of the latter.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains that a ban is not redeemable because its cause is at the boundary of death, cutting off the one who imposes it from any similar action.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit concludes the Literal Commentary on Leviticus, as indicated by the closing formula: 'End of the Literal Commentary on the book called Leviticus.'","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final phrase 'And upon us, peace' (ܘܥܠܝ ܨܠܘ) is a standard Syriac scribal colophon, invoking peace on the reader or community.","cites":[{"key":"ed:dsc-230","label":"source edition: Literal Commentary on Leviticus","url":"https://syriaccorpus.org/230"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a minor corruption: ܡܼܢ ܢܕܪܐ likely stands for ܡܢ ܢܕܪܐ (min nḏrā, 'from a vow'), but the reading is clear from context."],"confidence":"high","notes":[]}]}