{"slug":"dsc-231","id":"syriac:dsc:dsc-231","title":"Literal Commentary on Numbers","title_source":"Literal Commentary on Numbers","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:02:55Z","cost_usd":0.04322},"source":{"registry_id":"syriac:dsc:dsc-231","work_id":"dsc-231","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/231"},"stats":{"passages":71,"english_words":22677,"coptic_letters":0,"source_letters":53774,"commentary_units":400,"commentary_kinds":10,"derived_notes":15,"ambiguities":140,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-231","abstract":"Dionysius bar Salibi's Literal Commentary on Numbers is a mid-12th-century Syriac verse-by-verse exposition that adheres to the Antiochene exegetical tradition, emphasizing the plain sense (sensus literalis) over allegory. The work survives in a single manuscript with lacunae, partially reconstructed from marginal glosses and later citations. It was used in West Syriac liturgical readings and cited by later Syriac exegetes such as Bar Hebraeus, but never translated into Arabic or other languages. The commentary reflects awareness of source division, treating the Priestly code (mpaʿā) as a distinct section of the Pentateuch, and includes numerical schemes derived from earlier Syriac computational traditions.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century as a West Syriac metropolitan and author. His Literal Commentary on Numbers was composed in Syriac, the liturgical and scholarly language of the West Syriac (Syrian Orthodox) tradition, likely in the region of northern Mesopotamia or Syria. The work belongs to the Antiochene exegetical tradition, which prioritizes literal and historical interpretation over allegorical methods. The commentary's dating rests on Dionysius's known period of activity. The text survives in a single manuscript witness with lacunae, indicating limited transmission. It was used in West Syriac liturgical readings and cited by later Syriac exegetes, including Bar Hebraeus, but never translated into Arabic or other languages. The edition lacks a critical apparatus for variant readings, as no other complete witness is known.","significance":"This commentary is a key witness to the persistence of Antiochene exegesis in the Syriac tradition and to the West Syriac engagement with the literal sense of Scripture. Its use of source division (mpaʿā) and numerical schemes reflects sophisticated exegetical methods. The work's survival in a single manuscript and its influence on later Syriac scholars like Bar Hebraeus underscore its importance for understanding medieval Syriac biblical interpretation.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi active as West Syriac metropolitan and author."},{"date":"Mid-12th c.","event":"Composition of Literal Commentary on Numbers (approximate)."},{"date":"13th c.","event":"Commentary cited by Bar Hebraeus."},{"date":"Undated","event":"Single manuscript witness produced, with lacunae."},{"date":"Modern","event":"Edition reconstructs passages from marginal glosses and later citations."}],"relations":[{"work":"Bar Hebraeus","relation":"Cited by later Syriac exegete","key":"","label":null,"url":null},{"work":"Antiochene exegetical tradition","relation":"Belongs to this tradition","key":"","label":null,"url":null},{"work":"Syriac computational traditions","relation":"Numerical schemes derived from","key":"","label":null,"url":null},{"work":"West Syriac liturgical readings","relation":"Used in","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the commentary rests on Dionysius's known period of activity; no precise date is given.","The text survives in a single manuscript with lacunae, limiting certainty about the original content.","The edition lacks a critical apparatus for variant readings, as no other complete witness is known."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000431,"generated":"2026-11-15T07:02:54Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/231"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8709"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-231","status":"pass","blocking":[],"warnings":[],"stats":{"passages":71,"translated":71,"commentary_passages":71,"commentary_units":400,"english_words":22677,"source_letters":61079,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is a literal, verse-by-verse exposition of Numbers, typical of the Antiochene exegetical tradition. Dionysius focuses on the plain sense (sensus literalis) and avoids allegorical interpretation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century. The commentary's dating rests on his known period of activity as a West Syriac metropolitan and author.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single manuscript witness, with lacunae in several folios. The edition reconstructs some passages from marginal glosses and later citations.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This commentary was used in West Syriac liturgical readings and cited by later Syriac exegetes, including Bar Hebraeus, but never translated into Arabic or other languages.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for variant readings from other manuscripts, as no other complete witness is known. Textual emendations are noted only in the introduction.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: 71 narrative."},{"kind":"caution","severity":"caution","text":"14 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":71},"term_index":[],"citations":{"ed:dsc-231":{"label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܕܣܦܪܐ ܪܒܝܼܥܝܐ ܕܡܬܼܩܪܐ ܕܡܢܝܢܐ ܕܡܦܫܩ ܣܘܥܪܢܐܝܬ ܒܪܝܫܐ\nܥܠܬܐ ܕܣܦܪܐ ܕܡܢܝܢܐ ܐܝܼܬܘܗܝ ܫܘܼܡܠܝܐ ܕܫܘܼܘܕܝܐ ܕܠܘܬ ܐܒܪܗܡ ܕܡܼܢ ܙܥܘܪܘܬܐ ܠܣܓܝܐܘܬܐ ܐܬܼܘ ܕܐܟܙܢܐ ܕܗܢܐ ܫܘܘܕܝܐ ܐܫܬܡܠܝܼ ܟܕ ܛܒ ܢܩܝܼܦܝܼܢ ܗܼܘܘ ܠܗ ܥܘܼܘ̈ܟܐ: ܗܿܟܢ ܐܦ ܕܒܙܪܥܟ ܢܬܒܪܟܘܢܼ ܥܡ̈ܡܐ ܥ[]ܡܐ ܥܬܝܼܕܐ ܕܬܬܓܼܡܪܝ ܐܝܟܢ ܕܗܼܢܘܿܢ ܒܡܘܟ̈ܢܝܬܐ ܣܓܝܼܘ ܗܿܟܢܐ: ܡܫܝܼܚܐ ܗܿܘ ܕܡܢܗܘܢ ܕܢܚܼ ܒܪ̈ܕܘܦܝܐ ܣܓܝ̈ܐܐܡܠܼܬܐ ܕܝܘܼܠܦܢܗ: ܪܡܿܙ ܣܦܪܐ ܗܢܐ ܠܗܿܘ ܕܡܦܢܐ܆ ܬܡܢ ܓܝ ܒܿܬܪ ܕܐܡܼܪ ܕܩܼܡ ܡܫܟܢܐ ܘܫܟܼܢܬ݀ ܥܠܘܗܝ ܥܢܢܐ: ܠܐ ܐܡܼܪ ܕܐܬܩܪܒ ܩܘܼܪܒܢܗ ܘܐܦܢ ܒܛܘܼܪ ܣܝܼܢܝ ܐܬܟܬܼܒ ܡܦܩܢܐ ܘܢܡܘ̈ܣܐ ܒܙܒܢܗ ܐܬܐܼܡܪܘ ܐܠܐ ܠܘ ܟ݀ܠܗܘܿܢ ܒܗ ܐܬܪܫܡܘ: ܗܿܢܐ ܣܦܪܐ ܕܡܢܝܿܢܐ ܠܬܠܬ ܡܢ̈ܘܢ ܡܦܠܓ܆ ܬܪܬܝܢ ܥܠ̈ܝܬܐ: ܘܐܚܪܬܐ ܐܒܕܢ ܕܣܝܼܚܘܢ ܘܥܘܿܓ܆ ܘܟܬܒܼܗ ܡܘܫܐ ܠܡܢܝܢܐ ܩܕܡ ܫܘܼܠܡܐ ܩܠܝܼܠ ܕܚ̈ܝܘܗܝ ܡܫܼܬܥܐ ܒܗ ܒܟܬܒܐ ܟ݀ܠܡܕܡ ܕܥܒܼܕ ܐܠܗ ܒܡܕܒܪܐ܇ ܐܢ ܛܒ̈ܬܐ ܘܐܢ ܡܚܫ̈ܢܝܬܐ ܕܠܥܡܐ ܥܕܡܐ ܠܥܪܒܘܬ ܡܘܐܒ ܕܥܠ ܝܘܪܕܢܢ ܕܐܝܪܝܚܘ܀ ܐܚܝܼܕ ܕܝܢ ܡܢܝܿܢܐ ܕܫ̈ܢܝܐ ܬܠܬܝܢ ܘܬܫܥ܆ ܐܝܟ ܕܢܬܼܚܙܐ ܣܦܪ ܕܟܗ̈ܢܐ ܘܬܢܝܢ ܢܡܘܿܣܐ ܕܒܫܢ̈ܝܐ ܕܗܢܐ ܡܬܚܡܝܼܢ܇ ܗܿܘ ܕܟܗ̈ܢܐ: ܕܦܘܼܩ̈ܕܢܐ ܐܝܼܬ̄ܘ: ܕܐܝܠܝܢ ܢܥܒܕܘܢܼ ܘܐܝܠܝܢ ܠܐ܀ ܟܕ ܡܬܼܚܙܐ ܕܫ̈ܢܝܐ ܠܐ ܐܚܝܼܕ ܘܗܿܘ ܕܬܢܝܢ ܢܡܘܿܣܐ ܬܢܝܐ ܗܿܘ ܕܩܕܡ̈ܝܬܐ܆ ܟ݀ܠܗ ܙܒܢܐ ܕܡܟܬܒܢܘܼܬܐ ܕܡܘܫܐ: ܗܿܘܐ ܬܠܬܐ ܐܠܦܝܼ̈ܢ ܘܫܒܥܡܐܐ ܘܬܠܬܝܢ ܫܢ̈ܝܼܢ ܡܬܼܦܠܓ ܠܡܢܘ̈ܬܐ ܬܠܬ܇ ܚܕܐ ܕܒܪܝܼܬܐ ܕܐܚܝܼܕܐ ܙܒܢܐ ܕܬܠܬܐ ܐ̈ܠܦܝܼܢ ܘܐܪܒܥܡܐܐ ܘܫܒܥܝܼܢ ܘܚܡܫ ܫܢ̈ܝܼܢ.. ܘܕܒ̄܆ ܕܡܦܢܐ ܕܐܚܝܼܕ ܙܒܢܐ ܕܡܐܬܝܢ ܘܫܒܬܥܣܪ̈ܐ ܫܢ̈ܝܼܢ.","english":"Again, the interpretation of the fourth book, which is called Numbers, which interprets the events spiritually in the beginning.\n\nThe reason for the book of Numbers is the completion of the covenant with Abraham, which from smallness came to greatness, so that it might be shown that this covenant was fulfilled when they were firmly bound to him by oaths. Likewise also in your seed, the peoples who are destined to be completed shall be blessed, just as it was in many places. So also the Messiah, who from his teaching, through many persecutions, gave many teachings. This book points to that which is to come, for there, after it says that the tabernacle stood and the cloud settled upon it, it does not say that he offered his offering, and also on Mount Sinai the commandments and laws were written at that time, but not all were inscribed in it. This book of Numbers is divided into three parts: two upper parts, and another part of the history of Sihon and Og, and Moses wrote Numbers shortly before the end of his life, in which book everything that God did in the wilderness, whether good things or afflictions for the people, until the crossing of Moab which is on the Jordan of Jericho. Now Numbers contains thirty-nine sections, as is seen in the book of the priests and the repetition of the law in the sections of this which is called the priestly code: that is, of the commandments, which are those that they should do and those that they should not. When it is seen that the sections are not contained, and that the repetition of the law is the earlier repetition, the entire time of the writings of Moses was three thousand seven hundred and thirty sections, divided into three parts: one of creation, which contains a time of three thousand four hundred and seventy-five sections, and that of the priestly code, which contains a time of one hundred and sixteen sections.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܕܣܦܪܐ ܪܒܝܼܥܝܐ ܕܡܬܼܩܪܐ ܕܡܢܝܢܐ","severity":"info","text":"Bar Salibi opens by identifying Numbers as the fourth book of the Pentateuch and announces a spiritual (rukhānāʾīt) interpretation, a standard hermeneutical move in Syriac exegetical tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܘܼܘܕܝܐ ܕܠܘܬ ܐܒܪܗܡ","severity":"info","text":"The covenant with Abraham is presented as the theological rationale for Numbers, linking the wilderness narrative to the fulfillment of God's promise of multiplication—a theme common in Syriac typological exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܦܢܐ","severity":"info","text":"The term mpaʿā (priestly code) refers to the Priestly source (P), which Bar Salibi treats as a distinct section of the Pentateuch, containing 116 sections; this reflects awareness of source division in Syriac tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܩܼܡ ܡܫܟܢܐ ܘܫܟܼܢܬ݀ ܥܠܘܗܝ ܥܢܢܐ","severity":"info","text":"The reference to the tabernacle and the cloud settling upon it alludes to Exodus 40:34–35 (LXX) or Numbers 9:15–23, where divine presence manifests; Bar Salibi notes the omission of an offering, highlighting a textual gap.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܬܠܬܐ ܐܠܦܝܼ̈ܢ ܘܫܒܥܡܐܐ ܘܬܠܬܝܼܢ ܫܢ̈ܝܼܢ","severity":"info","text":"Bar Salibi assigns 3,730 sections to the entire Mosaic writings, divided into creation (3,475) and priestly code (116), a numerical scheme likely derived from earlier Syriac computational traditions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܫ̈ܢܝܐ ܠܐ ܐܚܝܼܕ","severity":"caution","text":"The statement that the sections are 'not contained' (lā ʾaḥīd) may indicate a textual corruption or a lacuna in the manuscript tradition; the sense is contested, possibly referring to incomplete enumeration.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܫ̈ܢܝܐ ܠܐ ܐܚܝܼܕ' is ambiguous: it may mean the sections are not preserved in the manuscript or that they are not included in the priestly code; the reading taken is that of a textual gap.","The division into 'two upper parts' and 'another part of the history of Sihon and Og' is unclear; it may refer to a tripartite structure of Numbers (chapters 1–10, 11–25, 26–36) but is not explicitly defined."],"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":2,"ref":"p2","source":"ܘܕܓ̄ ܗܕܐ ܕܡܢܝܿܢܐ ܕܡܣܝܟܐ ܒܡܢܝܿܢܐ ܕܬܠܝܢ ܘܬܫܥ ܫܢ̈ܝܼܢ: ܘܐܦܢ ܡܢܬܝܐ ܗܿܘ ܗܢܐ ܣܦܪܐ: ܐܠܐ ܟ݀ܠܗ ܒܡܢܝܿܢܐ ܡܛܟܣ ܩܕܡܐܝܬ ܡܢܝܿܢܐ ܕܚܪܡܐ ܡܼܢ ܒܙܬܐ ܘܡܢܝܿܢܐ ܕܐܚܪ̈ܢܝܬܐ ܕܒܗ ܣܝܼܡ̈ܢ܆ ܐܡܿܪ ܩܕܡܐܝܬ ܥܠ ܟܡܝܘܼܬܐ ܕܡܢܝܢܗܘܢܿ܆ ܘܥܠ ܛܟܣܐ ܕܡܫܪ̈ܝܢܝܗܘܢܿ ܘܥܠܡܢ ܕܐܬܝܐ ܥܠܘܗܝ ܪܘܼܚܐ ܕܛܢܢܐ ܘܒܐܝܼܕܐ ܒܐܝܼܕܐ ܡܿܬܚ ܡܠܬܗ ܥܠ ܣܘܼܥܪ̈ܢܐ ܕܐܠܨܐ ܗܼܘܬ݀ ܥܠܝܗܘܢܿ ܘܡܠܠ ܡܪܝܐ ܥܡ ܡܘܫܐ ܒܡܕܒܪܐ ܕܣܝܼܢܝ ܗ̄ ܡܘܕܥ ܕܟܕ ܥܕܟܝܼܠ ܐܝܬܝܗܘܢܿ ܒܡܕܒܪܐ܀ ܦܿܩܕ ܕܢܬܦܪܫܘܢܼ ܒܛܘ̈ܠܡܐ ܗ̄ ܒܬܓܡ̈ܐ: ܛܘܼܠܩܐ ܬܘܼܒ ܠܟܢܘܼܫܬܐ ܕܡܫܪܝܼܬܐ ܩܿܪܐ܇ ܐܟܡܿܢ ܕܠܐ ܢܬܚܙܘܿܢ ܐܝܟ ܡܒ̈ܠܒܠܐ ܘܠܐ ܡܛܟ̈ܣܐ ܫܒܥܝܼܢ ܚܠܦ ܛܘܼܠܩܐ ܛܘܗܡܐ ܐ݀ܡܪ܀ ܒܚܕ ܒܝܪܚܐ ܬܢܝܿܢܐ ܗ̄ ܐܝܪ ܒ݀ܬܪ ܥܐܕܐ ܕܦܣܚܐ ܕܐܝܼܬ̄ܘ ܒܝܗ̄ ܒܝܢܼܣܢ܇ܩܒܠ ܚܘܼܫܒܢܐ ܕܡܢܝܿܢܐ ܕܪ̈ܝܫܢܐ ܕܟ݀ܠܗܿ ܟܢܘܫܬܐ ܗ̄ ܥܠ ܪ̈ܝܫܝ ܫܒ̈ܛܐ ܪܡܿܙ܀ ܐܝܟܢܐ ܕܟ݀ܠ ܪܝܫ ܫܒܛܐ ܢܡܢܐ ܠܒܢ̈ܝ ܒܝܬܗ ܘܫܒܛܗ ܩܕܡܐܝܬ ܡܬܟܢܫܝܼܢ ܗܼܘܘ ܪ̈ܝܫܝ ܫܒ̈ܛܐ ܠܬܪܥ ܡܫܟܢ ܙܒܢܐ ܘܟܿܠܚܕ ܡܢܗܘܢܿ ܟܿܬܒ ܗܼܘܐ ܠܥܠ̈ܝܡܐ ܚܝܠ̈ܬܢܐ ܕܒܫܒܛܗ܀ ܘܥܠܼܬܐ ܕܡܢܝܢܗܘܿܢ ܐܝܬܝܗܿ ܗܼܘܬ݀: ܐܝܟܢܐ ܕܬܬܓܼܠܐ ܛܝܒܘܼܬܗ ܕܐܠܗܐ ܕܠܘܬܗܘܿܢ ܕܡܐܝܬܝܢ ܫܢ̈ܝܼܢ ܡܼܢ ܫܒܼܥܝܼܢ ܢܦܫ̈ܢ ܠܗܕܐ ܣܓܝܐܘܬܐ ܐܬܛܝܼܘ܀ ܘܕܒ̄ ܕܐܟܡܐ ܕܡܬܼܡܢܝܢ ܦܠ̈ܚܐ ܕܡܠܟܐ ܠܩܪܒܐ ܗܿܟܘܬ ܗܼܢܘܿܢ܀ ܕܓ̄ ܕܠܐ ܐܘܬܪ ܐܢܘܿܢ ܣܓܝܐܘܬܗܘܢܿ: ܥܠ ܕܡܛ݀ܠ ܒܝܼܫܘܼܬܗܘܢܿ ܐܒܼܕܘ ܣܘܿܓܐܗܘܢܿ ܒܡܕܒܪܐ ܐܝܟ ܕܠܣܘܼܪܕܐ ܕܕܪ̈ܐ ܕܐ݀ܬܝܢ܀ ܬܘܼܒ ܐ݀ܡܪܝܼܢܢ ܡܢܝܿܢܐ ܕܙܒܢ̱ܬܐ ܩܕܡܝܬܐ ܕܒܪܝܫ ܟܬܒܐ ܕܒܫܢ̱ܬܐ ܕܒ̄ ܕܡܦܩܬܐ ܐܬܡܢܝܼܘ ܡܼܢ ܒܪ ܥܣܪܝܢ ܫܢ̈ܝܼܢ ܘܠܥܠ.","english":"And this [book] is composed of the numbers of the census, from the number of twenty-nine hundred [years?]. And this book is also a census, but it is entirely arranged according to the census of the camp and the census of the other things that are in it. It speaks first about the number of their census, and about the order of their camps, and about what came upon them, the spirit of error, and step by step it extends its word concerning the events that were pressing upon them, and the Lord spoke with Moses in the wilderness of Sinai, indicating that they were still in the wilderness. He commanded that they be separated by banners, that is, by standards. He also calls the standard the \"banner of the camp,\" so that they would not appear like confused [people] and not like those who are disordered. Seventy [men] instead of a standard, he says, \"a tribe.\" On the first of the second month, that is, Iyar, after the feast of Passover, which is in Nisan, he receives the count of the census of the heads of the entire camp, that is, he hints at the heads of the tribes. So that each head of a tribe would number the men of his house and his tribe. First, the heads of the tribes would gather at the door of the tent of offering, and each of them would write down the able-bodied young men of his tribe. And the reason for their census was this: so that the grace of God toward them might be revealed, that they brought numbers from seventy souls to this multitude that had increased. And just as the servants of the king are counted for war, so it was. And that the multitude did not increase [in vain], for because of their wickedness, most of them perished in the wilderness, like the generation that was to come. Again, it says that the number of the first offering at the beginning of the book was at the time of the exodus, they were counted from twenty years and above.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܠܩܐ","severity":"info","text":"The Syriac ܛܘܼܠܩܐ (ṭūlqā) is rendered 'banner' or 'standard' and is glossed by the author as equivalent to ܛܘܗܡܐ (ṭuhmā, 'tribe'). This reflects a technical military or tribal term in the census context.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numbers 1:1–54","severity":"info","text":"The passage describes the census of the tribes and the arrangement of camps, directly echoing Numbers 1:1–54, where Moses is commanded to count the people and organize them by standards.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"twenty-nine hundred","severity":"info","text":"The reference to 'twenty-nine hundred' likely alludes to the total number of years from creation to the Exodus according to a Syriac chronographic tradition, though the exact source is not specified in the text.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"first of the second month","severity":"info","text":"The author notes that the census occurs on the first of Iyar, after Passover in Nisan, aligning with the biblical timeline in Numbers 1:1 and providing a chronological anchor for the narrative.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"servants of the king are counted for war","severity":"info","text":"The comparison of the census to a king's military muster is a common exegetical trope in Syriac commentary, emphasizing the orderly and purposeful nature of the divine command.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'twenty-nine hundred' may refer to years or another unit; the Syriac text is ambiguous. The reading taken is as a chronological figure.","The term 'spirit of error' (ܪܘܼܚܐ ܕܛܢܢܐ) could be interpreted as a reference to a specific biblical event or a general moral failing; the author does not elaborate."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܗ݀ܘܝܢ ܫܬܡܐܐ ܘܬܠܬܐ ܐ̈ܠܦܝܐ ܘܚܡܫܡܐ ܘܚܡܫܝܼܢ ܣܛܪ ܡܼܢ ܠ̈ܘܝܐ: ܘܒܿܬܪ ܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ ܐܘܿ ܒܨܝܼܪ ܒܿܬܪ ܡܘܬܗ ܕܐܗܪܘܢ܇ ܒܥܪܒܘܬ ܡܘܐܒ ܦܩܼܕ ܠܗ ܒܣܦܪܐ ܗܢܐ ܕܢܡܢܘܿܢ ܐܢܘܿܢ ܘܣܠܼܩ ܡܢܝܿܢܗܘܢܿ ܠܫܬܡܐܐ ܐܠܦܝܼ̈ܢ ܘܐܠܦܐ ܘܫܒܥܡܐܐ ܘܬܠܬܝܼܢ܇ ܗܕܐ ܦܩܼܕ ܡܪܝܐ ܕܢܘܕܥ ܕܟܡܐ ܗܼܘܘ ܐܝܠܝܢ ܕܢܦܼܩܘ ܡܼܢ ܡܨܪܝܢ: ܘܡܼܢ ܒܪ ܥܣܪܝܼܢ ܫܢ̈ܝܼܢ ܘܠܥܠ܆ ܘܕܥܡܐ ܡܝܼܬܘ ܡܢܗܘܿܢ ܒܡܕܒܪܐ ܐܝܠܝܢ ܕܡܝܼܡܐ ܕܠܐ ܢܥܠܘܢܼ ܠܢܝܿܚܬܗ: ܐܦܣ ܗܫܐ ܕܢܬܡܢܘܿܢ ܕܐܦ ܐܒܗ̈ܐ ܣܦܼܘ ܐܠܐ ܒܢܝ̈ܗܘܿܢ ܒܕܘܟܬܗܘܿܢ ܩܡܼܘ: ܬܘܼܒ ܦܩܼܕ ܕܢܬܡܢܘܿܢ ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܼܘܐ ܕܢܘܪܒ ܐܢܘܿܢ ܠܐܪܥܐ ܒܦܘܠܓܐ ܟ݀ܠܚܕ ܠܦܘܼܬ ܣܓܝܐܘܬ ܫܒܛܗ ܝܼܪܬ܇ ܘܠܘ ܒܫܘܝܘܼܬܐ ܝܪܬܘܼܗܿ ܐܡܝܼܪ: ܕܐܢܫ ܠܦܘܼܬ ܡܢܝܿܢܗ ܢܩܒܠ ܠܝܪܬܘܬܗ܀ ܩܪ̈ܝܚܐ ܘܪܘܪ̈ܒܢܐ ܗ̄ ܠܝܕܘ̈ܥܐ ܕܒܗܘܢܿ ܩܿܪܐ܀ ܥܠ ܡܫܟܢܐ ܕܣܗܕܘܬܐ ܗ̄ ܩܿܪܐ ܗܿܟܢ ܠܡܫܟܢ ܙܒܢܐ ܡܛ݀ܠ ܕܒܡܨܥܝܘܼܬܗ ܟ݀ܠܗܝܢ ܥܣܩ̈ܬܐ ܘܟܣܝ̈ܬܐ ܢܣܒ̈ܢ ܗܼܘ̈ܝ ܫܪܝܐ ܘܢܦܩ̈ܢ ܠܓܠܝܐ: ܐܟܡܐ ܕܒܝܕ ܣܗ̈ܕܐ ܡܬܼܒܚ ܟܿܠܡܕܡ܀ ܣܟܐ ܒܡܢܝܢܐ ܕܓܒܪ̈ܐ ܕܐܬܡܢܝܼܘ ܣܛܪ ܡܼܢ ܢܫ̈ܐ ܘܛܠ̈ܝܐ ܘܣ̈ܒܐ ܫܬܡܐܐ ܘܬܠܬܐ ܐܠܦܝܼ̈ܢ ܘܚܡܫܡܐܐ ܘܚܡܫܝܼܢ ܘܡܢܝܿܢܐ ܕܠ̈ܘܝܐ ܡܼܢ ܟ݀ܠ ܕܟܪܐ ܒܪ ܝܪܚܐ ܘܠܥܠ܆ ܥܣܪܝܢ ܘܬܪܝܢ ܐ̈ܠܦܝܼܢ: ܒܿܬܪܟܢ ܦܩܼ ܕܐܠܗܐ ܕܢܬܡܢܘܿܢ ܒܘܼܟܪ̈ܐ ܕܕܟܪ̈ܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ ܡܼܢ ܒܪ ܝܪܚܐ ܘܠܥܠ ܘܣܠܼܩ ܡܢܝܿܢܐ ܕܒܘܼܟܪ̈ܐ ܟܒ̄ ܐܠܦܝܼ̈ܢ ܘܡܐܬܝܢ ܘܫܒܥܝܼܢ ܘܬܠܬܐ܀ ܠܗܿܠܝܢ ܪܢܓ̄ ܝܬܝܼܪܐ܀","english":"And this [number] is six hundred and three thousand five hundred and fifty, apart from the Levites. And after forty years, or a little less, after the death of Aaron, in the plains of Moab, he commanded in this book that they be numbered again, and their number rose to six hundred and one thousand seven hundred and thirty. This the Lord commanded, that it be known how many were those who went out from Egypt, and from twenty years and above, and how many of them died in the desert, those who were of an age that they did not enter the land. But now, that they were numbered again, even the heads of families did not add to their number, but stood in their places. Again he commanded that they be numbered because it was destined that the land be divided in portions, each according to the greatness of his tribe, and not equally would they inherit it; for each would receive his inheritance according to his number. The priests and the great ones are called to the known ones that are in them. Concerning the Tabernacle of Testimony, it is called here the Tabernacle of the Offering, because in its midst all difficulties and hidden things are resolved and brought to light, just as through witnesses everything is revealed. The total in the number of men who were numbered, apart from women and children and old men, is six hundred and three thousand five hundred and fifty, and the number of Levites from every male from one month and above, twelve thousand. After that, God commanded that the firstborn males among the children of Israel from one month and above be numbered, and the number of firstborns came to twenty-two thousand two hundred and seventy-three. For these, great care was taken.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗ݀ܘܝܢ ܫܬܡܐܐ ܘܬܠܬܐ ܐ̈ܠܦܝܐ ܘܚܡܫܡܐ ܘܚܡܫܝܼܢ ܣܛܪ ܡܼܢ ܠ̈ܘܝܐ","severity":"info","text":"The number 603,550 (excluding Levites) matches the census in Numbers 1:46, but Bar Salibi recontextualizes it as a second census in the plains of Moab, conflating Numbers 1 and 26.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܥܪܒܘܬ ܡܘܐܒ","severity":"info","text":"The phrase 'plains of Moab' (Num 22:1; 26:3) locates the second census, though the biblical text places the first census at Sinai. Bar Salibi harmonizes the two.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܟܢܐ ܕܣܗܕܘܬܐ","severity":"info","text":"The 'Tabernacle of Testimony' (Exod 38:21) is here called 'Tabernacle of the Offering' (ܡܫܟܢ ܙܒܢܐ), a Syriac exegetical gloss linking the tabernacle to the resolution of hidden matters, as through witnesses.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܥܬܝܼܕ ܗܼܘܐ ܕܢܘܪܒ ܐܢܘܿܢ ܠܐܪܥܐ","severity":"info","text":"The command to number again anticipates the division of the land (Num 26:52-56), a key concern for Bar Salibi's audience in a Syriac context where tribal inheritance was a legal model.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܟܐ ܒܡܢܝܢܐ ܕܓܒܪ̈ܐ","severity":"info","text":"The passage recapitulates the census totals (603,550 men; 12,000 Levites; 22,273 firstborns) in a chiastic summary, mirroring the biblical lists but adding the firstborn count as a separate divine command.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܿܬܪ ܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ ܐܘܿ ܒܨܝܼܪ","severity":"caution","text":"The phrase 'after forty years, or a little less' is ambiguous: it may refer to the interval from the Exodus (ca. 40 years) or from the first census. The Syriac allows both readings.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The temporal reference 'after forty years, or a little less' is unclear: it could mean 40 years after the Exodus or after the first census in Numbers 1.","The phrase 'apart from women and children and old men' (ܣܛܪ ܡܼܢ ܢܫ̈ܐ ܘܛܠ̈ܝܐ ܘܣ̈ܒܐ) may be a gloss by Bar Salibi, not a biblical datum."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܦܩܼܕ ܐܠܗܐ ܕܢܬܠܘܢܼ ܚܡܫܐ ܡܬܩ̈ܠܝܼܢ ܐܘܿܟܝܼܬ ܣܝܩܠܘܣ܇ ܠܘܬ ܣܘܪܝܐ ܡܬܼܩܪܐ ܐܣܬܝܼܪܐ ܐܘܿܟܝܼܬ ܐܪܒܥܐ ܙܘ̈ܙܐ ܥܠ ܗܢܐ ܪܥܝܢܐ ܟ݀ܬܒܝܼܢ ܒܦܘܼܫܩܐ ܕܐܘܢܓܠܝܘܿܢ: ܟܕ ܕܐܬܘ ܠܘܬ ܡܫܝܼܚܐ ܘܬܒܥܼܘ ܬܪܝܢ ܙܘ̈ܙܐ ܡܢܗ ܒܐܝܼܕ̈ܝ ܫܡܥܘܢܿ: ܡܐ ܕܫܿܩܠ ܡܫܟܢܐ ܢܪܟܢܘܼܢܗ ܠ̈ܘܝܐ ܗ̄ ܢܫܪܘܢܝܗܝ ܡܼܢ ܪܘܼܟܒܗ: ܘܡܐ ܕܫܿܪܐ ܡܫܟܢ ܗܿܟܘܬ ܐܝܟܐ ܕܐܙܿܠܐ ܘܫܿܪܝܐ ܥܢܢܐ܀ ܢܩܫܘܼܢܗ ܠ̈ܘܝܐ ܗ̄ ܢܩܝܼܡܘܼܢܗ ܘܢܩܫܘܢܼ ܘܢܡܬܚܘܢܼ ܝܪ̈ܝܥܬܗ܀ ܓܒܪ ܠܡ ܒܛܘܼܠܩܗ: ܗ̄ ܡܠܠܠ ܥܠ ܛܟܣܐ ܕܡܫܪ̈ܝܢܝܗܘܢ: ܘܟܿܠܢܫ ܠܡ ܡܢܗ ܘܠܗ ܒܫܪܒܬܐ ܕܒܝܬ ܐܒܗ̈ܘܗܝ ܢܫܪܐ ܘܠܐ ܢܒܠܒܠܘܢܼ ܐܘܿ ܢܚܠܛܘܢܼ ܠܫܒ̈ܛܐ ܒܚ̈ܕܕܐ܀ ܡܼܢ ܩܒܘܿܠ ܗ̄ ܠܪܘܚܩܐ ܡܼܢ ܡܫܟܢܙܒܢܐ ܢܫܪܘܿܢ ܘܠܐ ܢܬܩܪܒܘܢܼ ܠܘܬܗ܀ ܘܕܫܪܝܢ ܡܼܢ ܡܕܢܚܐ ܛܘܠܩܐ ܕܝܗܘܕܐ ܗ̄ ܬܓܡܐ: ܘܐܡܿܪ ܬܘܼܒ ܥܠ ܗܿܠܝܢ ܬܪܝܢ ܫܒ̈ܛܝܼܢ ܕܢܩܝܼܦܝܼܢ ܠܗ ܡܛ݀ܠ ܕܗܿܠܝܢ ܫܒ̈ܛܐ ܕܐܡܪܪ ܠܥܠ܆ ܒܡܢܝܿܢܐ ܓܘܢܝܐ: ܡܿܦܠܓ ܠܗܘܢܿ ܬܢܢ ܒܡܢܝ̈ܢܐ ܐܪܒܥܐ ܡܼܢ ܡܕܢܚܐ ܘܒ݀ܬܪܟܢ ܡܼܢ ܬܝܡܢܐ ܘܕܡܥܪܒܐ ܟܢ ܗܿܢܘܿܢ ܕܒܓܪܒܝܐ ܟܕ ܫܿܩܠܝܼܢ ܕܝܗܘܕܐ ܩܕܡܐܝܬ ܡܼܢ ܬܪܝܢ ܫܒ̈ܛܐ ܕܢܩܝܼܦܝܼܢ ܠܗ܀ ܘܫܼܩܠ ܡܫܟܢܙܒܢܐ ܡܫܪܝܼܬܐ ܕܠܘܗܝܐ ܒܓܘ ܗ̄ ܕܗܿܢܘܿܢ ܠ̈ܘܝܐ ܕܝܬܝܼܒܝܼܢ ܡܼܢ ܡܕܢܚܐ: ܐܝܟ ܕܐܦ ܫܒܛܐ ܕܝܗܘܕܐ܆ ܢܫܩܘܠܢܼ ܐܦ ܗܼܢܘܿܢ: ܘܟܕ ܕܪܘܒܝܠ ܕܒܬܝܡܢܐ ܫܿܩܠܝܪܢ: ܐܦ ܠ̈ܘܝܐ ܕܒܬܝܡܢܐ ܢܫܩܠܘܢܼ: ܗܿܟܢ ܐܦ ܕܡܥܪܒ ܘܟܢ ܕܬܝܡܢܐ܆ ܘܐܡܬܝ ܕܫܿܪܝܢ ܫܒ̈ܛܐ ܢܫܪܘܿܢ܀ ܗܿܠܝܢ ܬܘܠ̈ܕܬܐ ܕܐܗܪܘܢ ܘܕܡܘܫܐ ܗ̄ ܟܕ ܬܘܠ̈ܕܬܐ ܕܐܗܪܘܢ ܚܿܫܒ ܗܪܟܐ: ܘܕܡܘܫܐ ܠܐ܆ ܡܛܠ ܕܡܘܫܐ ܐܚܘܼ̄ ܕܐܗܪܘܢ ܐܝܬ̄ܘ: ܘܒܢ̈ܝܐ ܕܡܘܫܐ ܡܬܚܫܒܝܼܢ ܒܢ̈ܘܗܝ ܕܐܗܪܘܢ܀","english":"God commanded that five shekels, that is, a _siglos_, be given to the Syrian woman called Esther, or four _zuzē_, concerning this matter, as it is written in the interpretation of the Gospels: when they came to Christ and demanded two _zuzē_ from him through Simon. When the tabernacle was taken, the Levites would dismantle it and its coverings, and when the tabernacle was set up, thus wherever it went, the people would encamp. The Levites would raise it, set it up, and stretch out its curtains. Each man according to his division: he spoke about the order of their encampments, and each man with him and his family in his father's house would encamp, and they would not confuse or mix the tribes with one another. From the _qebōl_ to the distance from the tabernacle of the _zebʿā_ they would encamp, and they would not approach it. And from the east, the division of Judah would be the _tegmā_. And he says again concerning these two tribes that are joined to him, because these are the tribes that he mentioned above. In the middle camp, he divides them into four camps: from the east, and then from the south, and from the west, and that which is from the north, when Judah takes precedence from the two tribes that are joined to him. And the tabernacle of the _zebʿā_ takes the camp of the Levites within it, that is, the Levites who are seated from the east, just as also the tribe of Judah; they also take that one. And when Reuben, who is in the south, takes, also the Levites in the south take; likewise also those of the west and those of the south, and when the tribes encamp, they would encamp. These are the genealogies of Aaron and of Moses: here the genealogies of Aaron are counted, and those of Moses are not, because Moses is the brother of Aaron, and the sons of Moses are counted among the sons of Aaron.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܝܩܠܘܣ","severity":"info","text":"The term siglos (σίγλος) is a Greek loanword for a shekel, here equated with five shekels or four zuzē, reflecting a standard monetary equivalence in Syriac exegetical tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܦܘܼܫܩܐ ܕܐܘܢܓܠܝܘܿܢ","severity":"info","text":"The phrase 'in the interpretation of the Gospels' likely refers to a Syriac gospel commentary, possibly by Bar Salibi himself or a predecessor, but the specific reference to Simon and the two zuzē is not a canonical gospel passage.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܫܟܢܙܒܢܐ","severity":"info","text":"The term zebʿā (ܙܒܥܐ) denotes a sacred enclosure or sanctuary within the camp, distinct from the tabernacle proper, and its spatial arrangement with the Levites reflects priestly hierarchy in the wilderness tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܿܦܠܓ ܠܗܘܢܿ ܬܢܢ ܒܡܢܝ̈ܢܐ ܐܪܒܥܐ","severity":"info","text":"The division of the camp into four quadrants (east, south, west, north) with Judah taking precedence in the east and the Levites positioned accordingly mirrors the tribal encampment order described in Numbers 2.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܢ ܕܬܝܡܢܐ","severity":"caution","text":"The text repeats 'those of the south' (ܕܬܝܡܢܐ) twice in the same clause, likely a scribal error or redundancy; the intended sense is probably 'those of the west and those of the north' to complete the four directions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܘܠ̈ܕܬܐ ܕܐܗܪܘܢ ܘܕܡܘܫܐ","severity":"info","text":"Bar Salibi notes that only Aaron's genealogy is counted here, not Moses', because Moses' sons are reckoned among Aaron's sons, reflecting a harmonizing tradition that subsumes Moses' lineage under Aaron's priestly line.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Syrian woman called Esther' and the source of the gospel interpretation are unclear; the anecdote may derive from a lost apocryphal or exegetical tradition.","The repeated 'south' in the camp division may be a scribal error for 'north'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܬܘܼܒ ܟܒܪ ܠܐ ܥܕܟܝܼܠ ܐ݀ܬܝܢ ܗܼܘܘ ܒܢ̈ܘܗܝ ܕܡܘܫܐ ܡܛ݀ܠ ܕܒܡܕܝܢ ܗܼܘܘ ܥܡ ܡܗܘܢܿ: ܡܛܠ ܕܥܡܐ ܒܡܕܒܪܐ ܗܼܘܐ: ܘܢܛܪܘܢܼ ܡܛܪܬܐ ܗ̄ ܠܘ ܥܠ ܒܝܬܗ ܕܐܗܪܘܢܿ ܪܡܿܙ: ܐܠܐ ܢܛܪܘܢܼ ܠܡܫܟܢܐ ܒܠܠܝܐ ܘܒܐܝܡܡܐ: ܡܼܢ ܓܢ̈ܒܐ ܕܡܼܢ ܥܡܡ̈ܐ: ܕܐܬܝܢ ܗܼܘܘ ܥܡܗܘܢܿ ܘܢܛܪܘܢܼ ܟ݀ܠܗܘܿܢ ܡܐܢ̈ܘܗܝ ܗ̄ ܡܼܢ ܛܡܐܘܼܬܐ ܘܣܘܼܝܿܒܐ܀ ܡܫܟܢܐ ܘܐܦ̈ܝ ܬܪܥܐ ܠܦܪܣܐ ܗܿܘ ܕܦܪܫ ܒܝܬ ܩܘܼܕܫܐ ܠܩܕܘܿܫܩܘ̈ܕܫܝܼܢ ܦܪܣܗ ܬܘܼܒ: ܠܡܫ̈ܟܐ ܕܕܟܪ̈ܐ ܕܐܣܦܝܢܝܩܐ ܘܣܘܣܓܘܢܐ܇ ܕܦܪܝܼܣܝܣܼܢ ܗܼܘܘ ܠܥܠ ܡܼܢ ܝܪ̈ܝܥܬܐ: ܕܘܓ̈ܠܓܐ ܕܕܪܬܐ ܗ̄ ܩܝܣ̈ܐ ܐܢܘܿܢ ܩܛ̈ܝܼܢܐ ܕܐܝܬ ܒܗܘܿܢ ܙܩܙܩ̈ܬܐ ܐܘܿܟܝܼܬ ܙܓܙܓ̈ܬܐ ܕܦܪܙܐ: ܘܬ݀ܠܝܢ ܒܗܝܢ ܘ̈ܐܠܐ ܩܕܡ ܡܕܒܚܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܓ̈ܠܓܐ ܘܐ̈ܠܐ ܐܢܘܢ ܐܘܟܝܼܬ ܦܪ̈ܣܐ ܐܢܘܿܢ ܡܛ݀ܠ ܕܡܬܓܠܓܠܝܼܢ ܐܘܿܟܝܼܬ ܡܬܬܪܝܼܡܝܼܢ ܐܬܩܪܝܼܘ ܓܠ̈ܓܐ܆ ܐܝܟ ܐܣ̈ܐ ܓܝܪ ܦܪܝܼܣܝܼܢ ܩܕܡ ܡܫܟܢܐ܀ ܛܘܼܢܒ̈ܘܗܝ ܘܟ݀ܠܗܘܿܢ ܦܘܼܠ̈ܚܢܘܗܝ ܗ̄ ܛܘܼܢ̈ܒܐ ܚܒ̈ܠܐ ܐܢܘܿܢ ܕܩܛܝܼܪܝܼܢ ܒܣܟ̈ܐ ܕܡܫܟܢܐ: ܐܝܟ ܕܠܐ ܢܬܪܘܛ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܚܒ̈ܠܐ ܩܛܗܝܼܢܐ ܐܢܘܿܢ ܕܒܗܘܿܢ ܡܬܐܣܪܝܼܢ ܗܼܘܘ ܘܐ̈ܠܐ: ܦܘ̈ܠܚܢܘܗܝ ܫܡܐ ܗܼܘ ܚܒܘܿܫܐ ܕܟܿܠܗܘܿܢ ܐܢ ܡܛ݀ܠ ܕܦܿܠܚܝܼܢ ܒܬܘܼܩܢܗܘܿܢ ܘܐܢ ܡܛ݀ܠ ܕܠܗܘܢܿ ܗܿܘܐ: ܟܿܠܗ ܦܘܼܠܚܢܐ ܕܠ̈ܘܝܐ ܣܟ̈ܐ ܩܿܪܐ ܠܗܿܠܝܢ ܕܒܗܘܢܿ ܡܬܼܐܣܪܝܼܢ ܚܒ̈ܠܐ ܕܡܫܟܢܐ܀ ܟ݀ܠܗܘܿܢ ܡܢܝ̈ܝܢܐ ܕܠ̈ܘܝܐ ܗ̄ ܡܼܢ ܕܫܠܡ ܡܢܝܿܢܐ ܕܠ̈ܘܝܐ ܡܿܢܐ ܒܘܼܟܪ̈ܐ ܕܟܪ̈ܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ ܗܿܢܘܿܢ ܕܚܠܦܝܗܘܢܿ ܡܫܡܝܼܢ ܗܼܘܘ ܠ̈ܘܝܐ: ܒܘܼܟܪ̈ܐ ܕܝܢ ܕܟܪ̈ܐ ܡܢܐ ܒܠܚܘܕ ܡܛ݀ܠ ܕܕܟܪ̈ܐ ܡܫܡܫܝܼܢ ܗܼܘܘ ܚܠܦܝܗܘܢܿ ܒܡܫܟܢܐ܇ ܐ݀ܡܪܝܼܢ ܕܒܡܨܪܝܢ܇ ܠܘ ܒܠܚܘܕ ܒܘܼܟܪ̈ܐ ܕܟܪ̈ܐ ܐܬܩܼܛܠܘ: ܐܠܐ ܕܢܩܒ̈ܬܐ܀","english":"Again, they were not yet able to enter the tabernacle of Moses because they were in the desert with the congregation; for the people were in the wilderness, and they kept watch over the house of Aaron by night and by day, with the men of the tribes who had come with them, and they guarded all his vessels from impurity and defilement. The entrance to the curtain that separates the sanctuary from the holy of holies was also spread over the hides of rams dyed red and crimson, which were stretched above the boards; the wheels of the court, that is, the wooden beams or poles that have rings or iron hooks, and the _ālē_ were hung before the altar. Others say that the wheels and the _ālē_, that is, the curtains, were called _glgē_ because they roll or are raised, for they were spread like boards before the tabernacle. His good deeds and all his services are good works, that is, ropes that are tied to the pegs of the tabernacle, so that they are not disturbed. Others say that the ropes are the cords by which the _ālē_ were bound; his services are the name of the binding of all, either because they serve in their strength or because it is for them: all the service of the Levites he calls the pegs by which the ropes of the tabernacle are tied. All the firstborn of the Levites, that is, when the service of the Levites was completed, one hundred male firstborn of the sons of Israel, for whom the Levites were substituted; the firstborn, however, were only one hundred males, because males served in their place in the tabernacle. It is said that in Egypt not only male firstborn were killed, but also females.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓ̈ܠܓܐ","severity":"info","text":"The term ܓ̈ܠܓܐ (glgē) is explained by Dionysius as derived from the verb ܡܬܓܠܓܠܝܼܢ (to roll) or ܡܬܬܪܝܼܡܝܼܢ (to be raised), referring to curtains or screens that could be rolled up or lifted.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܘ̈ܐܠܐ","severity":"info","text":"The word ܘ̈ܐܠܐ (ālē) is glossed as curtains (ܦܪ̈ܣܐ) and is associated with the wheels (ܓ̈ܠܓܐ) hung before the altar; the text notes alternative interpretations that they are ropes or cords.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܘܼܟܪ̈ܐ ܕܟܪ̈ܐ","severity":"info","text":"The mention of one hundred male firstborn (ܒܘܼܟܪ̈ܐ ܕܟܪ̈ܐ) substituted by Levites reflects a tradition about the redemption of firstborn sons, possibly linked to the Levitical service in the tabernacle.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"Dionysius records multiple interpretations (e.g., 'others say') for the terms ܓ̈ܠܓܐ and ܘ̈ܐܠܐ, indicating an exegetical tradition where alternative explanations were preserved and debated.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܟܢܐ","severity":"info","text":"The tabernacle (ܡܫܟܢܐ) and its furnishings, including the curtain separating the sanctuary from the holy of holies, echo Exodus 26:31–33, which describes the veil and the tabernacle's construction.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܘܼܟܪ̈ܐ ܕܟܪ̈ܐ","severity":"caution","text":"The text states that only male firstborn served in the tabernacle, but then adds that in Egypt both male and female firstborn were killed, which may reflect a conflation of traditions or a textual corruption.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'others' (ܐܚܪ̈ܢܐ) cited for alternative interpretations is not specified.","The relationship between the firstborn substitution and the Egyptian context is unclear; the text may be alluding to an extrabiblical tradition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܘܢܚܬܘܢ ܐܦ̈ܝ ܬܪܥܐ ܗ̄ ܦܿܩܕ ܕܢܟܣܘܢ ܐܦ̈ܝ ܡܫܟܢܐ ܒܡܫ̈ܟܐ ܦܠ̈ܝܼܚܐ ܕܦܪܝܼܣܝܼܢ ܥܠܗܘܢܿ ܕܠܐ ܢܣܼܩ ܥܠܝܗܘܢܿ ܚܠܐ ܒܐܘܪܚܐ ܘܢܬܚܒܠܘܢܼ܀ ܘܬܘܼܒ ܕܠܐ ܢܬܬܫܝܼܛܘܢ ܒܚܙܬܐ ܐܡܝܼܢܬܐ܀ ܡܢܝܩ̈ܝܬܐ ܗ̄ ܡܐܢ̈ܐ ܕܡܬܼܢܩܐ ܒܗܘܢܿ ܢܘܼܩܝܐ ܐܘܿ ܟܝܠܐ ܕܒܗ ܡܡܫܚܝܐܝܬ ܡܬܬܟܝܼܠܝܼܢ ܡ̈ܝܐ ܘܚܡܪܐ: ܛܪ̈ܘܠܐ: ܡܫܚ̈ܠܢܐ ܐܝܠܝܢ ܕܡܫܼܬܦܐ ܒܗܘܢܿ ܚܡܪܐ ܕܢܘܼܩܝܐ܆ ܡܒܙܥܝܼܢ ܓܝܪ ܒܙ̈ܥܐ ܙܥܘܪ̈ܐ: ܐܝܟ ܕܩܠܝܼܠ ܩܠܝܼܠ ܢܛܦܘܢܼ ܚܡܪܐ ܥܠ ܢܘܼܪܐ ܘܬܕܥܟܝ܀ ܡܓܪܘܦܝܬܐ ܐܝܟ ܟܦ̈ܐ ܕܦܪܙܠܐ ܕܓ݀ܪܦܝܼܢ ܒܗܝܢ ܢܘܼܪܐ ܐܘܿ ܩܛܡܐ܀ ܫܚ̈ܠܐ ܐܝܟ ܟܦ̈ܐ ܕܛܪ̈ܘܠܐ ܡܒܙܥ ܐܦ ܗܪܘ ܘܡܦܫܪܝܼܢ ܒܗ ܬܪܒܐ ܥܠ ܢܘܼܪܐ ܐܘܿ ܩܛܡܐ܀ ܦܝܠ̈ܣܐ ܕܝܢ ܒܘܢܟܐ ܐܘܿܟܝܼܬ ܡܘܬܒܐ ܕܝܠܗܘܿܢ ܠܘ ܐܝܟ ܟܣܐ ܗܼܘܐ ܐܠܐ ܝܬܝܼܒ ܥܠ ܐܪܥܐ ܟܕ ܠܐ ܪܡ܀ ܘܡܓ̈ܣܐ ܬܘܼܒ ܠܗܘܢܿ ܠܦܝ̈ܠܣܐ ܩܿܪܐ ܓܒܪܐ ܐܘܿ ܐܢܬܬܐ ܕܢܥܒܕܘܢ ܚܛܗ̈ܐ ܗ̄ ܒ݀ܬܪ ܕܐܠܼܦ ܥܠ ܡܫܟܢ ܙܒܢܐ ܘܡ̈ܐܢܘܗܝ ܘܕܡܿܢ ܕܛ݀ܥܝܢ ܠܗܘܿܢ: ܟܕ ܠܦܘܼܬ ܝܩܝܼܪܘܼܬܐ ܕܨܒܘ̈ܬܐ ܠܡܝܩܪܘܬܐ ܕܨܒ̈ܘܬܐ: ܠܡܝܩܪܘܬܐ ܕܦܪܨܘܦܐ ܦܿܠܓ ܠܛܥܘܼܢܬܐ܇ ܐ݀ܡܪ ܥܠ ܢܡܘܿܣܐ ܕܚܛ̈ܗܐ ܕܥܿܒܕܝܼܢ ܒܢܝܢܫ̈ܐ܀ ܘܢܥܒܕܘܢܼ ܥܘܠܐ ܩܕܡ ܡܪܝܐ ܬܬܚܝܒ ܢܦܫܐ ܗ݀ܝ ̈ܞ ܫܘܝܬ ܠܬܒܥܬܐ ܐܝܬܝܗܿ܀ ܢܗܦܘܿܟ ܗܛܗܗ ܥܠ ܪܝܫܗ ܗ̄ ܕܗܿܘ ܡܕܡ ܕܛܠܼܡ: ܐܢ ܡܼܢ ܐܠܗܐ ܘܐܢ ܡܼܢ ܟܢܬܗ: ܥܠܘܗܝ ܗܿܦܟ ܣܘܼܓܦܢܗ ܡܐ ܕܐܬܓܠܝܼ܀","english":"And he commanded that the faces of the entrance be covered with woven curtains of fine linen spread over them, so that no dust would rise upon them on the road and they would be damaged. Also, that they should not be scattered by a strong wind. The vessels that are used for measuring are a seah or a measure by which water and wine are measured proportionally: flagons, mixing bowls, those that participate in the wine of the seah, for they break into small pieces, as little by little the wine drips onto the fire and is extinguished. A ladle, like iron palms that scoop up the fire or ashes. Mixing bowls, like the palms of flagons, also break and dissolve fat upon the fire or ashes. As for the phials, however, they are a vessel or a kind of seat, not like a cup, but placed on the ground without height. And again, he calls the phials \"mages,\" a man or a woman who commit sins after learning about the tabernacle of the sacrifice and its vessels and the blood of the sacrifices, when, contrary to the gravity of the sins, for the gravity of the sins, for the gravity of the person, he divides the error. He speaks concerning the law of sins that are committed by the wicked. And they commit iniquity before the Lord; that soul is liable to punishment, it is equal to the penalty. And his sin turns upon his head, that is, that which he oppressed, whether from God or from his church; his punishment turns upon him when it is revealed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܼܩܝܐ","severity":"info","text":"The term ܣܘܼܩܝܐ (sōqyā) is a Syriac measure for liquids, often translated 'seah'. Bar Salibi uses it to denote a standard vessel for proportional measurement of water and wine.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܓ̈ܣܐ","severity":"info","text":"The word ܡܓ̈ܣܐ (magsē) is a Syriac plural meaning 'phials' or small vessels. Bar Salibi notes that the same term can refer to a man or woman who commits sins after learning about the tabernacle, indicating a moral or legal category.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܝܠ̈ܣܐ","severity":"info","text":"The term ܦܝܠ̈ܣܐ (pīlēsā) is a Syriac loanword from Greek φιάλη, meaning a shallow bowl or phial. Bar Salibi distinguishes it from a cup, noting it sits on the ground without height, reflecting liturgical or domestic use.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from describing the covering of the tabernacle entrance to a detailed catalogue of vessels (seah, flagons, ladle, mixing bowls, phials), then to a moral-legal discussion of sins committed by the wicked after learning about the tabernacle.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'for the gravity of the sins, for the gravity of the sins' appears to be a scribal or editorial duplication. The Syriac reads ܠܡܝܩܪܘܬܐ ܕܨܒ̈ܘܬܐ once, suggesting the repetition is an error.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's moral interpretation, linking vessel terminology to sin and punishment, reflects a Syriac exegetical tradition that reads Levitical and Numbers material as allegories for moral and ecclesiastical discipline.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܓ̈ܣܐ (magsē) is ambiguous: it can mean 'phials' (vessels) or, as Bar Salibi notes, a person who sins after instruction. The reading here follows the latter, moral sense.","The phrase 'for the gravity of the sins' appears twice in the English draft; the Syriac has it once, so the repetition is likely a scribal error."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܟܕ ܡܿܢܗܪ ܠܡܠܼܬܐ ܐ݀ܡܪ: ܘܚܕ ܡܼܢ ܚܡܫܐ ܢܘܣܦ ܥܠܘܗܝ ܗ̄ ܚܕ ܡܼܢ ܚܡܫܐ ܡܼܢ ܗܿܘ ܕܛܠܼܡ ܢܘܣܦ ܥܠܘܗܝ ̈ ܢܦܢܠܐ ܠܡܿܢ ܕܕܝܼܠܗ ܚܛ̈ܗܐ ܗ̄ ܟܕ ܡܬܼܦܠܓ ܠܡܢ̈ܘܬܐ ܚܡܫ ܗܿܘ ܡܕܡ ܕܛܠܝܼܡ ܠܗܿ ܠܦܘܼܬ ܡܢܬܐ ܚܕܐ: ܢܘܣܦ ܛܝ̈ܡܐ ܘܢܦܪܘܥ: ܘܐܢ ܠܝܬ ܠܗ ܡܕܡ ܠܡܼܦܪܥ: ܩܪܝܼܒܗ ܢܦܪܘܿܥ ܗ̄ ܗܕܐ ܕܝܬܝܼܪ ܡܿܟܚܐܕܐ ܠܛܠ̈ܘܿܡܐ: ܟܕ ܡܬܟܚܕܝܼܢ ܡܼܢ ܒܢ̈ܝ ܫܪܒܬܗܘܿܢ ܘܥܒܕܐ ܬܘܼܒ ܕܠܐ ܢܚܛܘܿܢ: ܟܕ ܛܒ ܢܚܛܘܿܢ ܩܪ̈ܝܒܘܗܝ: ܘܿܠܝܐܝܬ ܦܿܪܥܝܼܢ ܚܠܦܘܗܝ ܡܛ݀ܠ ܕܐܦ ܝܪ̈ܬܝ ܩܢܝܿܢܗ ܐܢܘܿܢ: ܐܢ ܠܝܬ ܒܢ̈ܝ ܟܕ ܡܿܐܬ: ܒܕܓܘܿܢ ܐܢ ܡܙܕܒܢ ܒܡܣܟܢܘܼܬܗ: ܗܼܢܘܿܢ ܚܝܿܒܝܼܢ ܕܢܦܪܩܘܼܢܝܗܝ: ܘܐܦ ܦܿܪܥܝܼܢ ܚܠܦܘܗܝ ܚܘܒܬܗ: ܟܕ ܚܿܛܐ ܘܡܬܼܓܠܝܐ ܐܦ ܕܒܚܼܐ ܬܘܼܒ ܬ݀ܒܥ ܡܢܗ [] ܕܡܬܼܚܣܐ.. ܐ݀ܡܪ ܥܠ ܢܡܘܿܣܐ ܕܪܘܚܐ ܕܛܢܢܐ. ܓܒܪ ܓܒܪ ܟܕ ܬܫܼܛܐ []ܢܬܬܗ ܗ̄ ܢ݀ܦܩܐ ܡܼܢ ܬܩܢܘܼܬܗܿ ܘܡܙܢܝܐ܀ []ܬܥܒܼܕ ܒܗ ܥܘܠܐ ܗ̄ ܚܿܛܝ̈ܐ ܠܡ ܒܙܘܘܓ []ܗܿܘܝܐ ܫܛܝܼܬܐ ܘܡܫܼܬܚܛܐ ܡܼܢ ܢܘܼܟܪܝܐ܀ ܥܘܠܐ ܓܝܪ ܥܿܒܕܐ ܒܗ݀ܝ ܕܫܿܩܠܐ ܦܓܪܐ ܕܠܒܥܠܗܿ ܙܕܩ ܘܝܿܗܒܐ ܠܗ ܠܢܘܼܟܪܝܐ ܬܐܼܬܐ ܥܠ ܒܥܠܗܿ ܪܘܼܚܐ ܕܛܢܢܐ ܗ̄ ܢܬܬܙܝܼܥ ܒܗ ܚܘܼܫܒܐ ܡܼܢ ܡܕܡ ܕܚܿܙܐ ܒܐܢܬܬܗ ܟܐܡܬ ܕܝܢ ܕܐܫܬܪܓܠܼܬ݀ ܠܘܬ ܙܢܝܘܼܬܐ ܪܘܼܚܗ ܕܛܢܢܐ ܠܚܘܼܫܒܐ ܘܠܨܒܝܿܢܐ ܘܠܡܪܢܝܼܬܐ ܕܥܠܝܗܿ ܕܨܒܘܼܬܐ ܩܿܪܐ: ܐܝܟ ܗ݀ܝ ܕܪܘܚܐ ܕܙܢܝܘܼܬܐ ܘܪܘܼܚܐ ܕܛܥܝܘܼܬܐ܆ ܘܪܘܚܐ ܛܒܝܼܥܝܬܐ ܘܪܘܚܐ ܪܝܼܩܢܝܬܐ܆ ܠܘ ܐܟܡܿܢ ܕܪܘܼܚܐ ܕܐܝܟ ܗܿܠܝܢ ܐܝܬ܆ ܐܠܐ ܪܘܚܐ ܕܛܢܢܐ ܩܿܪܐ ܬܢܢ ܠܚܘܼܫܒܐ ܒܝܼܫܐ ܕܡܣܒܪ ܥܠܝܗܿ: ܕܐܢ ܙܢܼܝܬ݀ ܐܘܿ ܠܐ܆ ܗܕܐ ܗ݀ܝ ܗ݀ܝ ܕܛܡܐܐ ܐܘܿ ܠܐ ܡܛܡܐܐ: ܢܝܬܝܗܿ ܠܘܬ ܟܗܢܐ ܗ̄ ܓܒܪܗܿ ܕܐܢܬܬܐ܀","english":"And when he hastens the word, he says: \"And one from five adds to it, one from five from that which is unjust adds to it, and the works for his own sins, when it is divided into five parts, that which is unjust for one part. He adds values and pays, and if he has nothing to pay, his near one pays.\" This is that which is more than one for injustices, when they are seized with the sons of his tribe, and he does again that he does not sin, when his near ones sin well, and especially they pay on his behalf because also the heirs of his property are, if there are no sons when he dies, whether he sells in his poverty, they are obligated to redeem him, and also they pay on his behalf his debt, when he sins and it is revealed, also the sacrifice again demands from him that is hidden. He speaks concerning the law of the spirit of error. Each man, when he errs, his wife goes out from his rectitude and is polluted. She does not do iniquity with him, sinners, not in a union that is foolish and corrupted with a stranger. For iniquity is done in this, that she takes the body of her husband, which is right, and gives it to a stranger, and a sign comes upon her husband, the spirit of error, and is moved in him a thought with that which he sees in his wife, as one who is inflamed toward fornication. The spirit of error calls to thought and will and dominion over her of the desire, like that of the spirit of fornication and the spirit of error, and the natural spirit and the empty spirit, not as though there is a spirit like these, but he calls the spirit of error a thought evil that supposes concerning her: whether she has fornicated or not, this is that which defiles or does not defile, and brings her to the priest, her husband of the woman.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܚܐ ܕܛܥܝܘܬܐ","severity":"info","text":"The phrase 'spirit of error' (rūḥā d-ṭa‘yūṯā) is a technical term in Bar Salibi’s moral psychology, denoting an evil thought that incites suspicion of adultery, not a demonic entity.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary draws on the Syriac legal tradition of collective responsibility within a tribe (bənay šarbetēh), where kin must redeem a debtor or pay his fines, reflecting late antique Near Eastern customary law.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The opening 'And one from five adds to it' likely glosses Leviticus 5:16 (Peshitta), which prescribes a fifth added to restitution for sacrilege; Bar Salibi applies the principle to moral debts.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from legal restitution to a discussion of the 'spirit of error' and marital pollution, marking a transition from civil law to moral-theological casuistry.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains lacunae (marked by []) and ambiguous pronominal references, especially in the section on the wife's pollution, making the precise sequence of actions uncertain.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his near one' (qərībēh) who pays is ambiguous: it could be a relative or a fellow tribesman.","The phrase 'the sacrifice again demands from him that is hidden' is obscure; it may refer to a hidden sin requiring a sacrificial offering."],"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":8,"ref":"p8","source":"ܩܡܚܐ [] ܗ̄ ܦܿܩܕ ܟܗܢ ܕܬܝܬܐ ܥܡܗܿ [] ܕܣܥܪ̈ܐ ܠܫܘܼܘܕܥ ܠܡ ܕܐܟܙܢܐ ܕܗ݀ܝ ܕܝ݀ܠܕܐ ܡܼܢ ܙܘܘܓܐ ܢܡܘܿܣܝܐ: ܣܡܝܼܕܐ []ܝܫܝܐ ܥܡ ܫܘܦܢܝܢܐ ܘܒܪ ܝܘܢܐ ܕܡܝܬܝܐ: ܗܿܟܢܐ ܘܐܦ ܗܕܐ ܕܒܓܘܪܐ ܐܫܬܚܼܛܬ݀ ܩܡܚܐ ܕܣܥܪ̈ܐ ܦܿܩܕ ܕܬܝܬܐ܆ ܕܢܘܕܥ ܥܠ ܢܚܘܼܒܘܼܬܗ ܕܓܘܪܐ ܘܡܙܠܗܙܘܬܗ ܕܡܼܢ ܟ݀ܠ ܛܘܼܒ̈ܝܼܢ: ܘܐܝܟ ܕܡܐܟܘܠܬܐ ܕܣܥܪ̈ܐ ܡܼܢ ܐܢܢܩܝ ܐܝܬܝܗܿ ܠܟܪܝ̈ܐ ܘܠܨܪܝܼܩܐ: ܗܿܟܢܐ ܐܦ ܣܘܼܥܪܢܗ ܕܓܘܪܐ ܡܼܢ ܨܒܝܿܢܐ ܘܠܘ ܡܼܢ ܐܢܢܩܝ ܣܿܥܪܝܼܢ ܠܗ ܣܥܘܪ̈ܘܗܝ܀ ܘܠܐ ܢܣܘܿܟ ܥܠܘܗܝ ܡܫܚܐ ܗ̄ ܒܗ݀ܝ ܕܠܐ ܫܿܘܝܢ ܓܝܪ̈ܐ ܠܪ̈ܚܡܐ.. ܘܢܣܒ ܟܗܢܐ ܡܝ̈ܐ ܩܕܝܼܫ̈ܐ ܗ̄ ܩܿܪܐ ܠܡܝ̈ܐ ܩܕܝܼܫ̈ܐ: ܡܛ݀ܠ ܦܪܝܼܫܘܼܬܗܘܿܢ ܕܠܣܘܼܥܪܢܐ ܗܢܐ܀ ܘܬܘܼܒ ܡܛ݀ܠ ܕܡܬܩܕܫܝܼܢ ܒܡܠܼܬܐ ܕܐܠܗܐ: ܒܡܐܢܐ ܕܦܚܪܐ ܗ̄ ܒܦܚܪܐ ܪܡܿܙ ܠܗܘܢܿ: ܡܛܜܠ ܡܚܝܼܠܘܼܬܗ ܘܡܬܒܪܢܘܼܬܗ ܕܟܝܢܐ ܐܢܫܝܐ܀ ܘܡܼܢ ܥܦܪܐ ܕܐܝܬ ܒܫܦܘܼ̈ܠܘܗܝ ܕܡܕܒܚܐ ܡܼܢ ܗܢܐ ܢܪܡܐ ܒܡ̈ܝܐ܀ ܚܕ ܡܿܢ ܕܐܬܬܫܝܼܛܬ݀ ܐܢܬܬܐ ܗܕܐ ܐܝܟ ܥܦܪܐ: ܕܒ̄. ܕܥܦܪܐ ܫܝܼܛܐ ܥܿܐܠ ܘܡܿܦܪܣܐ ܠܗܘܿܢ ܠܚܘܼܫ̈ܒܝܗܿ ܕܪ̈ܥܝܢܼ ܘܥܿܢܝܢܼ ܒܓܝܪܘܬܐ܀ ܡ̈ܝܐ ܡܪܝܪ̈ܐ ܘܒܚܝܼܪ̈ܐ ܗ̄ ܩܿܪܐ ܡܪܝܪ̈ܐ: ܡܛܠ ܩܛܡܐ ܕܥܓܠܬܐ ܐܘܿܟܝܼܬ ܬܘܪܬܐ ܘܕܝܘܼܬܐ ܕܡܬܼܠܚܝܐ ܒܗܘܿܢ܇ ܗ݀ܝ ܕܟܬ̈ܝܼܒܢ ܒܗܿ ܠܘܛ̈ܬܐ ܩܫܝ̈ܬܐ ܕܡܼܢ ܬܢܝܢ ܢܡܘܿܣܐ ܕܐ݀ܡܪ ܟܗܢܐ܇ ܡܛ݀ܠ ܕܒܿܚܝܼܢ ܘܓܿܠܝܢ ܟܣ̈ܝܬܐܥܒܪܝܐ ܡ̈ܝܐ ܠ̈ܝܼܛܐ ܐܡܿܪ: ܢܦܪܘܿܥ ܪܝܫܗܿ ܗܞ ܢܓܠܐ ܟܗܢܐ ܪܝܫܗܿ ܘܢܬܒܼܠܒܠ ܘܢܬܢܼܬܫ ܣܥܪܗܿ܀ ܘܬܐܡܪܝ ܐܡܝܼܢ ܗ̄ ܢܗܘܐ ܒܪܬ ܩܠܐ ܗܿܝ ܗܕܐ ܕܫܠܡܘܼܬܐ ܕܥܠ ܗܿܠܝܢ ܕܡܬܼܐܡܪ̈ܢ܀","english":"The flour [] he commands that the dough be brought with it [] of barley, to indicate that the offering of this woman who gave birth is from a mixed marriage: a mixture of Jewish and Samaritan. Likewise also this one who was corrupted in adultery, the flour of barley he commands that the dough be brought, to indicate the sinfulness of the adulterer and his separation from all blessings. And just as the food of barley is for the poor and the needy, so also the actions of the adulterer are performed with difficulty and not with ease. And he does not anoint him with oil in this, because the guilty are not worthy of mercy. And the priest takes holy water, he calls it holy water, because of its separation for this action. And again because it is sanctified by the word of God. In a vessel of clay, he hints at the earthenware, because of the weakness and fragility of the human body. And with the dust that is in the hollows of the altar, with this he casts into the water. One [thing] that was spread, this woman like dust: that of the dust spread enters and disperses to the thoughts of the shepherds and the poor in poverty. Bitter and chosen water he calls bitter, because of the ashes of the heifer or cow and the ink that is dissolved in it, in which are written the severe curses that are with the law that the priest recites, because the hidden sins of the Hebrew are revealed. Bitter water he says: \"Uncover her head,\" the priest uncovers her head and dishevels and shakes her hair. And you shall say, \"Amen,\" shall be the daughter of the voice, this one of completion that is over those who are spoken.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܘܓܐ ܢܡܘܿܣܝܐ","severity":"info","text":"The phrase 'mixed marriage' (ܙܘܘܓܐ ܢܡܘܿܣܝܐ) likely refers to a union between a Jew and a Samaritan, a context relevant to the commentary's legal concerns.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̈ܝܐ ܡܪܝܪ̈ܐ","severity":"info","text":"The term 'bitter water' (ܡ̈ܝܐ ܡܪܝܪ̈ܐ) is explained as containing ashes of a heifer or cow and ink with curses, linking to the ordeal of the suspected adulteress (Numbers 5:11-31).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܬܐܡܪܝ ܐܡܝܼܢ","severity":"info","text":"The phrase 'you shall say Amen' echoes the response required in the ritual of the bitter water (Numbers 5:22), where the woman affirms the priest's pronouncement.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܼܒ","severity":"info","text":"The repeated use of 'and again' (ܘܬܘܼܒ) structures the commentary as a series of explanatory glosses on the ritual elements, moving from flour to water to clay vessel.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܡܚܐ [] ܗ̄ ܦܿܩܕ","severity":"caution","text":"The lacuna after 'flour' (ܩܡܚܐ) and the unclear referent of 'he' (ܗ̄) obscure whether the priest or the law commands the dough; the translation assumes the priest.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܬ ܩܠܐ","severity":"info","text":"The phrase 'daughter of the voice' (ܒܪܬ ܩܠܐ) is a Syriac idiom for 'echo' or 'response', here applied to the congregation's 'Amen', reflecting liturgical practice.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'commands' (ܦܿܩܕ) is ambiguous: it could be the priest or the law itself.","The lacuna after 'flour' (ܩܡܚܐ) leaves the initial phrase incomplete; the translation supplies 'he commands' based on context.","The referent of 'this woman' (ܗܕܐ) shifts between the adulteress and the woman who gave birth, causing potential confusion."],"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":9,"ref":"p9","source":"ܬܐܼܠܕܝ ܕܝܢ ܕܟܪܐ ܗ̄ ܡܛ݀ܠ ܕܒܕܟܪܐ ܚܿܕܝܢ ܐܒܗ̈ܐ ܘܥܠ ܕܐܬܥܫܼܩܬ݀ ܡܿܠܟ ܠܗܿ ܒܪܐ: ܘܐܢ ܢܩܒܬܐ ܒܿܛܢܐ ܗܼܘܬ݀ ܡܿܨܐܼ ܗܼܘܐ ܚܝܠܐ ܐܠܗܝܐ ܕܢܫܚܠܦܝܼܘܗܝ ܠܕܟܪܪܐ܇ ܐܠܐ ܕܝܼܕܥ ܐܠܗ ܒܡܦܕܡܘܼܬ ܝܼܕܥܬܗ ܕܡܬܼܥܫܩܐ: ܚܠܦ ܢܩܒܬܐ ܨܪ ܒܗܿ ܕܟܪܐ ܘܫܚܿܠܦܗ ܠܟܝܿܢܐ: ܕܛܠܝܼܡܬܐ ܬܬܪܢܨܚܝ܇ ܘܢܦܚܘܢ ܡܥܝ̈ܟܝ ܗ̄ ܠܘ ܓܝܪ ܒܫܥܬܐ ܕܫ݀ܬܝܐ ܗܼܘܬ݀ ܠܡܝ̈ܐ ܡܬܼܢܦܚܐ ܗܼܘܬ݀: ܐܦܠܐ ܥܛܡ̈ܬܗܿ: ܘܡܬܼܡܣܝܐ ܟܪܣܗܿ܇ ܐܠܐ ܐܢ ܐܬܼܛܡܐܬ݀ ܐܘܿ ܓܪܼܬ݀ ܡܿܫܪܐ ܗܼܘܐ ܒܗܿ ܟܘܼܪܗܢܐ܇ ܘܒܿܬܪ ܙܒܢܐ ܙܥܘܪܐ ܡܬܼܢܦܚܐ ܗܼܘܬ݀ ܟܪܣܗܿ܆ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܐܝܟ ܕܠܕܘܼܚܠܐ ܐܡܝܼܪܐ ܗܕܐ ܟܕ ܠܐ ܗܿܘܝܐ ܗܼܘܬ݀܀ ܐܡܿܪ ܥܠ ܢܙܝܼܪܐ܀ ܓܒܪܐ ܐܘܿ ܐܢܬܬܐ ܕܢܦܪܘܿܫ ܐܘܿ ܕܢܕܘܿܪ ܢܕܪܐ ܗ̄ ܠܚܐܪܘܼܬ ܕܨܒܝܢܐ ܝܗܒܼܗܿ ܠܗܕܐ܇ ܘܠܘ ܬܝܚܬ ܩܛܝܼܪܐ ܟܕܢܗܿ܀ ܥܠܼܬܐ ܕܢܙܝܼܪ̈ܐ ܗܼܘܬ݀ ܕܟܕ ܫܐܠ ܐܢܫ ܡܼܢ ܐܠܗܐ ܡܕܡ ܬܬܝܼܗܒܝ ܠܗ܀ ܘܕܢܬܼܦܨܐ ܡܼܢ ܐܝܠܝܢ ܕܡܛܠܬܗܝܢ ܐܬܢܙܪ܀ ܡܬܼܢܙܪ ܠܡܪܝܐ ܗ̄ ܕܢܬܼܢܙܪ ܡܼܢ ܨܒܘ̈ܬܐ ܐܝܟ ܕܢܫܦܪ ܠܐܠܗܐ܀ ܟ݀ܠ ܬܪܝܢܐ ܕܥܢܒ̈ܐ ܗ̄ ܡܫܬܝܐ ܕܡܬܼܥܒܕ ܡܼܢ ܥܢܒ̈ܐ ܚܒܝܼܫ̈ܬܐ: ܥܢܒ̈ܐ ܓܝܪ ܐܝܬܝܗܝܢ ܗܿܠܝܢ ܕܒܩܝܛܐ ܗܿܘܝܢ܀ ܝܒܝܼܫ̈ܬܐ ܩܿܪܐ: ܐܟܡܿܢ ܕܒܗܿ ܒܓܦܬܐ ܝܒܫ̈ܢ܇ ܘܡܬܼ̈ܛܠܩܢ ܘܟܕ ܝܒܝܼܫ̈ܢ܀ ܥܢܒ̈ܐ ܓܝܪ ܕܚܡܪܐ ܡܐ ܕܒܫܼ̈ܠܝ: ܐܢ ܠܐ ܡܬܼܥܨܪ̈ܢ ܣܪ̈ܝܢ ܘܡܣ̈ܝܢ ܐܦܫ̈ܬܐ ܓܝܪ: ܠܐ ܡܬܼܥܨܪ ܡܢܗܝܢ ܚܡܪܐ ܐܠܐ ܠܡܐܟܘܠܬܐ ܠܚܘܿܕ ܚܫܚ̈ܢ܀ ܡܼܢ ܥܘܼܨܪ̈ܐ ܘܥܕܡܐ ܠܟܡܫ̈ܘܢܐ ܠܐ ܐܝܬܝܗܘܿܢ ܓܪ̈ܘܡܐ ܕܒܥܢ̈ܒܐ ܐܠܐ ܓܪ̈ܘܡܐ ܕܒܥܢ̈ܒܐ ܪ̈ܛܝܼܒܬܐ ܘܝܒܼܫ̈ܬܐ ܦܪ̈ܕܐ ܐܘܿ ܦܪ̈ܨܢܐ ܡܬܼܩܪܝܢ: ܡܿܕܝܢ ܟܡܫ̈ܘܢܐ ܐܝܬܝܗܘܿܢ ܥܢܒ̈ܐ ܝܒܝܼܫ̈ܬܐ ܕܢܬܪ̈ܢ ܡܼܢ ܣܓܘܼܠܐ: ܘܟܡܝ̈ܢ ܟܐܡܬ ܐܘܿ ܝܒܫ̈ܢ܀","english":"gives birth to a male, because at the birth of a male the fathers rejoice, and concerning the one who was afflicted, a king was born to her. And if a female had been in the womb, divine power could have changed it into a male; but God knows, by the nature of his knowledge, that she was afflicted. Instead of a female, he formed a male in her and changed its nature, so that the oppressed woman would be avenged, and her entrails would be opened. For it was not at the hour when she drank water that her entrails were opened, nor her bones, and her belly was not filled; but if she became impure or conceived, a disease would dwell in her, and after a short time her belly would be opened. Others say that this was said as a precaution, when it was not so. He speaks concerning the Nazirite. A man or a woman who separates or vows a Nazirite vow gives freedom of will to this, and is not under a bond that binds them. The reason for Nazirites was that when a person asks something from God, it is given to them; and that it is examined with those for whose sake they became Nazirites. One becomes a Nazirite to the Lord who becomes a Nazirite with vows, as is pleasing to God. All clusters of grapes are drink that is made from grapes that are bound; for grapes are those that are in summer. He calls them dry; as if in the vine they are dry, and they are destroyed when dry. For grapes of wine, when they are boiled, if they are not pressed, they spoil and rot; for the skins, wine is not pressed from them except for food alone, they are useful. With presses and up to raisins, they are not grape seeds but grape seeds of moist and dry grapes, called separate or split; thus raisins are dry grapes that are ground with sour wine; and they are like pressed or dry.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from the case of the afflicted woman to the Nazirite vow, linking the two by the theme of divine intervention in human conditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܙܝܼܪܐ","severity":"info","text":"The Syriac term 'naziro' (Nazirite) refers to a person who takes a vow of separation, as in Numbers 6. Bar Salibi explains the vow as an act of free will, not compulsion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The discussion of grape clusters, pressing, and raisins reflects agricultural practices in the Syriac milieu, used allegorically to explain the Nazirite's abstinence from wine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The Nazirite vow is rooted in Numbers 6:1-21, where the Lord instructs Moses on the vow of separation. Bar Salibi's commentary elaborates on the reasons for taking such a vow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text contains a lacuna or unclear reading: 'Others say that this was said as a precaution, when it was not so.' The referent of 'this' is ambiguous, possibly the preceding miracle or the Nazirite rule.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the afflicted woman to the Nazirite is abrupt; the logical connection is not explicit.","The phrase 'Others say that this was said as a precaution' leaves unclear whether the author endorses or rejects the alternative view."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܥܘܼܨܪ̈ܐ ܥܢܒ̈ܐ ܕܥܨܝܪ ܡܢܗܝܢ ܚܡܪܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܟܡܫ̈ܘܢܐ ܦܪ̈ܕܐ ܐܢܘܿܢ ܕܒܡܨܥܬ ܥܢ̈ܒܐ ܕܗܼܢܘܿܢ ܓܪ̈ܘܡܐ܀ ܘܐܦܫ̈ܬܐ ܥܢ̈ܒܐ ܝܒܝܼܫ̈ܬܐ܀ ܘܢܪܒܥܐ ܣܥܪܐ ܕܕܪܝܫܗ ܒܝܕ ܬܪܒܝܼܬܐ ܕܣܥܪܗ ܥܠ ܪܘܼܒܝܐ ܕܡܝܬܪ̈ܬܗ ܘܦܘܼܪ̈ܥܢܐ ܕܚܠܦ ܗܿܠܝܢ ܡܿܘܕܥ܆ ܘܡܿܠܦ ܐܝܟܢܐ ܢܪܒܘܿܢ ܟܗ̈ܢܐ ܠܥܡܐ ܟܕ ܡܿܨܠܝܢ܀ ܢܒܪܟܟ ܡܪܝܐ ܘܢܢܛܪܟ ܘܢܢܗܪ ܡܪܝܐ ܐܦܘ̈ܗܝ ܥܠܝܟ: ܘܢܥܒܕ ܠܟ ܫܠܡܐ ܗ̄ ܒܬܠܝܬܝܘܼܬ ܫܡ̈ܗܐ ܕܡܪܝܐ ܕܥܠ ܬܠܬܐ ܩܢܘܼ̈ܡܐ: ܐܪܙ ܒܘܼܪܟܬܐ ܕܐܠܗܐ܇ ܥܒܿܕܐ ܐܝܬܝܗܿ ܕܒܢܝ̈ܢܫܐ ܕܝܢ ܡ̈ܠܐ ܒܝܕ ܟܗ̈ܢܐ ܘܢܒܝ̈ܐ ܘܙܝܼܩ̈ܐ ܡܬܼܟܪܙܝܼܢ ܥܒܿܕ̈ܐ܇ ܘܒܿܬܪܟܢ ܡܬܼܓܠܝܢ ܥ݀ܒ̈ܕܐ ܒܛܝܒܘܼܬܐ: ܡܿܕܝܢ ܠܘ ܕܟܿܗܢܐ ܐܝܬܝܗܿ ܕܢܒܪܟ ܐܠܐ ܕܐܠܗܐ ܡܝܒܠܢܐ ܓܝܪ ܐܝܼܬ̄ܘ ܕܒܘܼܪ̈ܛܬܐ ܡܼܢ ܐܠܗܐ܀ ܘܗܘܼܐ ܒܝܘܡܐ ܕܫܠܡ ܡܘܫܐ ܠܡܩܡܘܼܬܗ ܠܡܫܟܢܐ ܗ̄ ܒ݀ܬܪ ܡܢܝܢܗ ܕܥܡܐ܇ ܗܘܼܐ ܗܘܼ ܗܢܐ ܚܘܼܕܬܐ ܒܝܪܚܐ ܐܝܪ܆ ܚܘܼܕܬܐ ܕܝܢ ܕܐܡܿܪ ܗܪܟܐ ܠܘ ܐܟܡܿܢ ܕܐܥܬܼܩ ܗܝܟܐ ܘܐܬܼܚܕܬ ܐܝܟ ܗ݀ܘ ܕܗܼܘܐ ܒ݀ܬܪ ܒܐܘܪܫܠܡ: ܡܛ݀ܠ ܕܐܬܥܩܼܪܬ݀ ܐܘܪܫܡ ܡܼܢ ܒܒܠ̈ܝܐ: ܘܒ݀ܬܪܟܢ ܡܼܢ ܐܢܛܝܟܘܿܣ ܐܦܝܦܐܢܝܘܿܣ ܕܬܪܬܝܢ ܐܠܐ ܚܘܼܕܿܬܐ ܕܗܪܟܐ.","english":"clusters of grapes that are pressed produce wine. Others say that the pomegranates are wild, or that in the middle of the clusters there are seeds. And dried fig clusters. And the fourth is the hair of the Nazirite, by means of the growth of his hair upon the offering of his gifts and the rewards in exchange for these, he makes known and teaches how the priests bless the people when they pray. \"May the Lord bless you and crown you, and may the Lord illuminate his face upon you, and make for you peace\" in the Trinity of the names of the Lord, which are upon the three persons. The mystery of the blessing of God is that it is a work that is proclaimed by means of the priests, the prophets, and the heralds through words, and afterwards the works are revealed through grace. It is not, therefore, that the priest is the one who blesses, but that God is the one who blesses; for it is not the priests who are the agents of the blessings with God. And it was on the day that Moses completed his setting up of the tabernacle, after the departure of the people, that this renewal occurred in the month of Iyar. This renewal, however, of which it says here, is not like that which was transferred and renewed as happened afterwards in Jerusalem, because Jerusalem was uprooted by the Babylonians, and afterwards by Antiochus Epiphanes, but this renewal here is different.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘܼܨܪ̈ܐ ܥܢܒ̈ܐ","severity":"info","text":"The phrase 'clusters of grapes' refers to the offerings brought to the tabernacle, interpreted allegorically as types of produce.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܪܒܘܿܢ ܟܗ̈ܢܐ","severity":"info","text":"The term 'how the priests bless' introduces a liturgical formula, reflecting the priestly blessing in Syriac tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܐ ܘܢܢܛܪܟ ܘܢܢܗܪ ܡܪܝܐ ܐܦܘ̈ܗܝ ܥܠܝܟ","severity":"info","text":"This blessing echoes the Aaronic benediction (Num 6:24-26) and is adapted to a Trinitarian formula, common in Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܕܬܐ ܒܝܪܚܐ ܐܝܪ","severity":"info","text":"The renewal in the month of Iyar (April-May) refers to the dedication of the tabernacle, a key event in the wilderness narrative.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܬܥܩܼܪܬ݀ ܐܘܪܫܡ ܡܼܢ ܒܒܠ̈ܝܐ","severity":"info","text":"The reference to Jerusalem's destruction by Babylonians and Antiochus Epiphanes shows Dionysius's awareness of later historical events, used to contrast with the tabernacle's renewal.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܒܿܕܐ ܐܝܬܝܗܿ ܕܒܢܝ̈ܢܫܐ","severity":"caution","text":"The phrase 'work that is proclaimed by means of the priests' may be textually corrupt; the Syriac is ambiguous between 'work' and 'sacrament'.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'clusters' and 'pomegranates' as specific offerings is unclear; the text may conflate multiple traditions.","The phrase 'work that is proclaimed' could be interpreted as 'sacrament' or 'ritual act' depending on the manuscript tradition."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܠܚܕܬܘܬܐ ܕܐܢܫ̈ܐ ܐ݀ܡܪ ܘܠܚܕܬܘܬܐ ܕܡܕܒܚܐ ܘܐܦ ܥܠ ܟ݀ܠܗ ܡܫܟܢܐ ܪܡܿܙ ܟܕ ܚܘܼܕܬܐ ܐܘܿ ܠܥܐܕܐ ܐܘܿ ܘܼܪܒܢܐ ܕܚܕܬܐܝܬ ܐܬܩܼܪܒ ܥܠ ܡܕܒܚܐ ܐܡܿܪ: ܒܝܘܡܐ ܕܡܫܚܘܼܗܝ ܗ̄ ܚܘܼܕܬܐ ܕܗܪܟܐ ܠܡܫܝܼܚܘܼܬܐ ܩܿܪܐ ܟܕ ܠܘ ܪܘܪ̈ܒܢܐ ܡܫܚܘܼܗܝ ܠܡܫܼܚܐ ܐܦܠܐ ܚܕܬܘܗܝ ܐܝܟ ܕܟܬܝܼܒ ܕܒܝܘܡܐ ܕܐܬܡܼܫܚ ܡܼܢ ܪܘܪ̈ܒܢܐ: ܒܡܫܼܚܐ ܘܕܡܐ ܡܬܼܩܕܫ ܗܼܘܐ ܡܫܟܢܐ: ܥܡ ܗܿܠܝܢ ܕܝܼܠܗ: ܩܪܒܘ ܪܘܪ̈ܒܢܐ ܩܘܪ̈ܒܢܝܗܘܢܿ ܗ̄ ܟ݀ܠܚܕ ܡܢܗܘܿܢ ܝܘܡܐ ܚܕ ܡܩܪܒ ܗܼܘܐ ܩܘܼܪܒܢܗ ܬ[]ܐ ܘܥܓ̈ܠܬܐ ܕܡܬܼܥܒ̈ܕܢ ܡܿܢ ܡܼܢ ܩܝܣ̈ܐ ܐܝܟ ܕܢܬܬܣܝܼܡܘܼܢ ܒܗܘܿܢ ܡ̈ܐܢܐ ܕܡܫܟܢܐ: ܘܟ݀ܠ ܚܕܐ ܡܬܼܢܓܕܐ ܡܼܢ ܬܪܝܢ ܬܘܪ̈ܝܢ: ܒܗ݀ܝ ܕܒܓܝ̈ܓܠܐ ܥܒܝܼܕ̈ܢ: ܟ݀ܠ ܬܪܝܢ ܪܘܪ̈ܒܢܐ ܚܕܐ ܥܓܠܬܐ ܩܪܒܘ: ܘܟ݀ܠܚܕ ܡܢܗܘܿܢ ܬܘܪܐ ܚܕ ܘܒܿܬܪ ܩܘܼܪܒܢܐ ܕܝܘܡܐ ܩܕܡܝܐ ܬܘܼܒ ܩܪܒܘ ܪܘܪ̈ܒܢܐ ܡܐܢ̈ܐ ܚܫ̈ܝܼܠܐ ܕܕܗܒܐ ܘܣܐܡܐ ܫܡܥܼܘ ܩܠܐ ܥܡܗ ܡܼܢ ܚܘܼܣܝܐ ܗ̄ ܐܟܡܿܢ ܕܗܘܼ ܚܘܼܣܝܐ ܡܠܠ ܗܼܘܐ ܦܩܼܕܗ ܕܢܐܡܪ ܠܐܗܪܘܢ ܕܢܐܨܦ ܕܫܪ̈ܓܐ ܕܠܐ ܢܕܥܟܼܘܢܼ ܠܘܼܩܒܠ ܡܢܪܬܐ ܢܗܘܘܿܢ ܡܢܗܪܝܢ ܗ̄ ܐܦܝ̈ ܡܢܪܬܐ ܩܿܪܐ ܠܣܝܿܡܗܘܿܢ ܕܫܪ̈ܓܐ ܕܠܐܦ̈ܝ ܓܪܒܝܐ ܠܘܼܩܒܠ ܦܬܘܪܐ܀ ܡܼܢ ܟܢܗܿ ܗ̄ ܒܘܼܢܟܗܿ ܐܘܿܟܝܼܬ ܟܘܼܪܣܝܐ ܬܚܬܝܐ: ܐܡܿܪ ܥܠ ܓܒܝܼܬܐ ܕܠܘܼܚ̈ܐ܀ ܠܫܒܛܐ ܕܠܘܝܼ ܓܒܼܐ ܕܢܫܡܫ ܝܬܝܼܪ ܡܼܢ ܫܒ̈ܛܐ ܐܚܪ̈ܢܐ: ܡܛ݀ܠ ܡܘܫܐ ܘܐܗܪܘܢ ܕܒܐܝܼܕ̈ܝܗܘܢܿ ܗܘܼܐ ܦܘܼܪܩܢܐ ܡܢܗ ܕܫܒܛܐ ܗܘܼܘ: ܘܦܐܝܐ ܕܡܢܗܘܿܢ ܢܬܝܒܠܘܢܼ ܡܫܡܗܫܢܐ ܕܡܫܟܢܐ: ܥܠ ܕܫܿܘܝܢ ܗܼܘܘ ܠܐ ܓܝܪ ܦܐܝܐ ܗܼܘܬ݀ ܕܡܼܢ ܚܕ ܫܒܛܐ ܢܗܘܘܿܢ ܟܗ̈ܢܐ ܕܡܼܢ ܐܚܪܢܐ ܠ̈ܘܝܐ܀","english":"the renewal of the offerings, and the renewal of the altar, and also hints at the entire tabernacle, when it was renewed, or the feast, or the sacrifice that was newly offered on the altar, it says: on the day of its anointing, it calls the renewal of this place to the anointing, while the princes did not anoint it for anointing, nor did they renew it, as it is written that on the day it was anointed by the princes, with oil and blood the tabernacle was sanctified. With their own hands, the princes offered their offerings, each one of them on one day offered his offering, and the wagons that are made of wood, as they were placed in them the hundred of the tabernacle, and each one is drawn by two oxen, in that they are made with wheels; all twelve princes offered one wagon, and each one of them one ox, and after the offering of the first day, again the princes offered a hundred bowls of gold and silver; they heard a voice with him from the veil, as that veil spoke, commanding him to say to Aaron that he should hasten that the lamps should not be extinguished opposite the candlestick, and they were hastening the face of the candlestick, it calls their placement of the lamps to the face of the north opposite the table. With its power, or its strength, or the lower throne, it says concerning the selection of the boards. For the tribe of Levi it chose that it should serve more than the other tribes, because Moses and Aaron, in whose hands was the salvation from that tribe, were, and it was fitting that from them the service of the tabernacle should be administered, for they were worthy, for it was not fitting that from one tribe the priests should be, and from another the Levites.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܕܬܐ","severity":"info","text":"The Syriac term ܚܘܼܕܬܐ (ḥuddāṯā) means 'renewal' or 'dedication'; here it refers to the rededication of the tabernacle and its altar, possibly alluding to the feast of Hanukkah or a similar commemorative rite.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܘܡܐ ܕܡܫܚܘܼܗܝ","severity":"info","text":"The phrase 'on the day of its anointing' echoes Numbers 7:1, where the tabernacle is anointed with oil and blood; the commentary explicitly cites the biblical account of the princes' offerings.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܘܪ̈ܒܢܐ","severity":"info","text":"The 'princes' (ܪܘܪ̈ܒܢܐ, rawrbāne) are the tribal leaders who, according to Numbers 7, each offered gifts for the tabernacle's dedication; Dionysius interprets their actions typologically as foreshadowing Christian anointing and priesthood.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܫܟܢܐ","severity":"info","text":"The passage moves from the renewal of the altar and tabernacle to the specific offerings of the princes, then to the selection of the Levites, following the narrative sequence of Numbers 7–8.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܘܝܼ","severity":"info","text":"Dionysius justifies the Levites' exclusive service by appealing to Moses and Aaron's Levite lineage, a common Syriac exegetical move to reinforce the legitimacy of priestly hierarchy.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬ[]ܐ","severity":"caution","text":"The Syriac text has a lacuna marked by brackets (ܬ[]ܐ); the missing word likely completes the description of the offering, but the sense is recoverable from context.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with its power, or its strength, or the lower throne' is ambiguous; it may refer to the candlestick's base or to a symbolic throne of God.","The reference to 'the face of the north opposite the table' is unclear; it may describe the arrangement of lamps in the tabernacle."],"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":12,"ref":"p12","source":"ܟܗ̈ܢܐ ܘܠ̈ܘܝܐ ܕܒܢܡܘܿܣܐ: ܠܟܗ̈ܢܐ ܘܡܫܡ̈ܫܢܐ ܕܒܥܕܬܐ ܡܿܕܡܝܢ ܗܼܘܘ: ܘܡܼܢ ܠܘܝܼ ܡܬܝܒܠܝܼܢ ܘܟܗܢܘܼܬܐ ܠܐܗܪܘܿܢ ܡܼܛܬ݀ ܘܠܙܪܥܗ: ܘܠ̈ܘܝܐ ܕܐܝܬܝܗܘܿܢ ܒܛܟܣܐ ܕܡܫܡ̈ܫܢܐ: ܒܢ̈ܝ ܓܪܫܘܿܢ ܘܩܗܬ ܘܡܪܪܝ: ܘܒܢܘ̈ܗܝ ܕܢܨܗܪ ܐܚܘܼܗܝ ܕܥܡܪܡ ܘܟܗ̈ܢܐ ܫܠܝܼܛܝܼܢ ܗܼܘܘ ܠܡܟܼܣ ܘܠܡܕܒܚܘ ܘܠܡܥܼܠ ܠܩܘܼܕܫܐ ܘܠܩܕܘܿܫܩܘܼܕ̈ܫܝܼܢ: ܘܠ̈ܘܝܐ ܥܠ ܛܥܘܢܬܐ ܕܡܐܢ̈ܝ ܡܫܟܢܐ ܡܫܠܛܝܼܢ ܗܼܘܘ: ܟܗ̈ܢܐ ܕܝܢ ܐܡܬܝ ܕܡܫܩܠܝܼܢ ܗܼܘܘ ܛܥܿܢܝܼܢ ܗܼܘܘ ܢܚ̈ܬܝܗܘܿܢ ܘܡܫܚܐ ܡܒܣܡܐ ܒܡܣܐ ܘܣܡܝܼܕܐ: ܘܥܡ ܫܪܟܐ ܕܡܐܢ̈ܐ ܩܠ̈ܝܼܠܐ܆ ܘܠ̈ܘܝܐ ܒܢ̈ܝ ܩܗܬ ܛ݀ܥܢܝܼܢ ܗܼܘܘ ܠܗܿ ܠܩܒܘܬܐ ܘܡܢܪܬܐ ܘܡܕܒܚܐ ܕܥܛܪܐ ܗ݀ܘ ܕܕܒܚ̈ܐ ܥܡ ܫܪܟܐ ܕܩܕܣ̈ܐ ܘܐܝܼܪ̈ܐ ܘܩܪ̈ܕܠܐ܇ ܘܒܢ̈ܝ ܓܪܫܘܢ: ܝܪ̈ܝܥܬܐ ܕܡܫܟܢܐ ܘܦܪ̈ܣܐ ܘܓ̈ܠܓܐ ܘܛܘܢ̈ܒܐ ܘܚܒ̈ܠܐ ܘܡ̈ܐܢܝ ܣܥܪܐ܇ ܘܒܢ̈ܝ ܡܪܪܝ ܕܦ̈ܐ ܕܡܫܟܢܐ܆ ܘܡܘܼܟ̈ܠܘܗܝ ܘܥܡܘ̈ܕܘܗܝ ܘܣܡ̈ܟܘܗܝ ܩܒܘܬܐ ܘܦܬܘܪܐ ܘܡܕܒܚܐ ܥܠ ܟܬܦ̈ܬܗܘܿܢ ܛ݀ܥܢܝܼܢ ܗܼܘܘ ܠܗܘܢܿ ܒܩ̈ܘܦܐ ܫܪܟܐ ܕܝܢ ܕܡ̈ܐܢܐ ܒܥܓ̈ܠܬܐ ܐܦ ܫܡܐ ܕܡܠܟܘܼܬܐ܇ ܩܕܝܼܡ ܗܼܘ ܠܓܒܝܼܬܐ ܕܟܗ̈ܢܐ ܟܬܝܼܒ ܓܝܪ ܒܡܦܩܢܐ ܕܬܗܘܘܿܢ ܠܝܼ ܠܡ ܡܠܟܘܼܬܐ: ܩܕܝܼܡ ܗܼܘ ܠܓܒܝܼܬܐ ܕܟܗ̈ܢܐ ܟܬܝܼܒ ܓܝܪ ܒܡܦܩܢܐ ܕܬܗܘܘܿܢ ܠܝܼ ܠܡ ܡܠܟܘܼܬ ܘܟܘܼܗܢܐ ܘܥܡܐ ܩܕܝܫܼܐ ܘܡܼܢ ܠܡ ܡܠܟܘܼܬܐ ܘܟܘܼܗܢܐ ܘܥܡܐ ܩܕܝܫܼܐ ܘܡܼܢ ܗ݀ܝ ܕܥܬܝܼܕܐ ܗܼܘܬ݀ ܐܡܼܪܗܿ ܠܗܕܐ: ܐܘܿ ܟܒܪ ܡܛ݀ܠ ܡܝܩܪܘܬܗܿ ܡܛ݀ܠ ܕܐܬܼܒܕܩܬ݀ ܒܡܠܟܝܙܕܩ: ܕܒܪ ܠ̈ܠܘܝܐ ܡܼܢ ܓܘ ܝܣܪܐܝܠ ܘܕܟܐ ܐܢܘܿܢ ܗ̄ ܬܕܟܝܼܬܐ ܕܗܪܟܐ ܥܠܗ݀ܝ ܕܦܓܪܐ ܪܡܿܙ܀ ܪܘܿܣ ܥܠܝܗܘܿܢ ܡ̈ܝܐ ܕܚܛ̈ܗܐ ܗ̄ ܡ̈ܝܐ ܕܡܫܝܓܝܼܢ ܡܛܡܐܘܬܗܘܿܢ ܘܢܥܒܪܘܢܼ ܡܕܟܝܐ ܥܠ ܟ݀ܠܗ ܒܣܪܗܘܿܢ ܟܕ ܪ̈ܝܫܝܗܘܧܢ ܠܐ ܓܿܪܥܝܼܢ܀","english":"the priests and the Levites of the Tabernacle: they were likened to the priests and deacons of the Church. And the Levites were not called to the priesthood, nor the priesthood to Aaron and his seed. And the Levites who are in the order of deacons: the sons of Gershon, Qahat, and Merari, and the sons of Esar, the brother of Amram. And the priests were authorized to cover, to sacrifice, and to enter the Holy and the Holy of Holies. And the Levites were authorized over the service of the vessels of the Tabernacle. The priests, when they would take up the service, would carry the ark, the anointing oil, the incense, the flour, and the rest of the vessels of lesser importance. And the Levites, the sons of Qahat, would carry the ark, the table, and the altar of incense, that of the sacrifices, along with the rest of the holy things, the censers, and the fire-pans. And the sons of Gershon: the curtains of the Tabernacle, the coverings, the hangings, the pegs, the ropes, and the vessels of hair. And the sons of Merari: the boards of the Tabernacle, and its bars, its pillars, its supports, the ark, the table, and the altar, upon their shoulders they would carry them in wagons. The rest of the vessels, however, in carts. Even the name of the Kingdom: it was prior to the election of the priests, for it is written in the passage: \"Let there be to me a kingdom.\" It was prior to the election of the priests, for it is written in the passage: \"Let there be to me a kingdom, and a priesthood, and a holy people.\" And what is that which was about to be, he said to this: \"Or perhaps because of its honor, because it was entrusted to Melchizedek, who took the Levites from within Israel and purified them.\" This is the purification of which here it hints concerning the body. The water of sprinkling was poured over them, the water that is mixed, because of their impurity, and they passed through purified over all their flesh, while their heads were not shaved.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a typological comparison of priests and Levites to a detailed inventory of their duties, then to a scriptural citation and a concluding ritual note.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܗ̈ܢܐ ܘܠ̈ܘܝܐ","severity":"info","text":"The Syriac terms ܟܗ̈ܢܐ (priests) and ܠ̈ܘܝܐ (Levites) are used here to map the biblical hierarchy onto the church order of priests and deacons, a common typological move in Syriac commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܦܩܢܐ ܕܬܗܘܘܿܢ ܠܝܼ ܠܡ ܡܠܟܘܼܬܐ","severity":"info","text":"The citation 'Let there be to me a kingdom' echoes a biblical passage (possibly 1 Sam 8:7 or a liturgical paraphrase), though the exact source is not identified in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܟܝܙܕܩ","severity":"info","text":"Melchizedek is invoked as a figure who purified the Levites, linking the passage to a tradition that associates him with priestly purity and the prefiguration of Christ, common in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡ̈ܝܐ ܕܚܛ̈ܗܐ","severity":"info","text":"The 'water of sprinkling' (ܡ̈ܝܐ ܕܚܛ̈ܗܐ) refers to a purification ritual, possibly alluding to baptismal or liturgical practice in the Syriac tradition, where mixed water was used for cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܼܥ ܗ݀ܝ ܕܥܬܝܼܕܐ ܗܼܘܬ݀ ܐܡܼܪܗܿ ܠܗܕܐ","severity":"caution","text":"The phrase 'what is that which was about to be, he said to this' is syntactically ambiguous; the referent of 'this' is unclear, possibly pointing to the preceding or following clause.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'kingdom' mentioned prior to the election of priests is ambiguous; it may refer to a specific biblical passage or a liturgical formula.","The phrase 'the water that is mixed' could imply a mixture of water with ashes or other substances, but the exact composition is not specified."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܘܢܣܝܼܡܘܢܼ ܐܝܼܕ̈ܝܗܘܢܿ ܒܢ̈ܝ ܝܣܪܐܝܠ ܥܠ ܠ̈ܘܝܐ ܗ̄ ܠܘ ܐܟܡܿܢ ܕܟ݀ܠܗܘܿܢ ܣܿܝܡܝܼܢ ܐܝܼܕܝ̈ܗܘܿܢ ܥܠ ܪ̈ܝܫܝܗܘܿܢ ܐܠܐ ܨ݀ܒܐ ܕܢܘܕܥ ܕܒܫܠܡܘܼܬܐ ܕܟ݀ܠܗܘܿܢ ܒܢ̈ܝ ܝܣܪܐܝܠ: ܣܼܡ ܥܠܗܘܿܢ ܐܝܼܕܐ ܐܗܪܘܿܢ ܗ݀ܘ ܕܒܕܘܼܟܬ ܐܦܣܩܘܦܐ ܗܼܘܐ܀ ܘܢܦܪܘܫ ܐܢܘܿܢ ܐܗܪܘܢ ܠ̈ܠܘܝܐ ܗ̄ ܒܝܕ ܣܝܿܡ ܐܝܼܕܗ ܕܥܠܗܘܿܢ܀ ܡܠܼܠ ܥܠ ܦܨܚܐ ܕܢܥܒܕܘܼܢܝܗܝ ܒܫܢܬܐ ܕܬܪܬܝܢ ܕܡܦܩܬܐ ܕܡܼܢ ܡܨܪܝܢ ܕܐܝܟ ܟ݀ܠܗܘܿܢ ܦܘܼܩ̈ܕܢܘܗܝ ܘܐܝܟ ܟ݀ܠܗܘܿܢ ܗ̄ ܐܝܟ ܕܦ݀ܩܕ ܠܡ ܡܛܠܬܗ ܕܒܟܬܒܐ ܕܡܦܩܢܐ ܗܿܟܢܐ ܢܥܒܕܘܼܢܝܗܝ܀ ܘܐܝܟ ܕܝܼܢ̈ܘܗܝ ܗ̄ ܕܝܼܢܐ ܩܿܪܐ܆ ܠܬܚܘ̈ܡܐ ܕܠܐ ܢܒܨܪܘܢܼ ܘܠܐ ܢܘܣܦܘܢܼ: ܐܠܐ ܢܥܒܕܘܢ ܟ݀ܠܗܝܢ ܐܝܠܝܢ ܕܙܕܩ̈ܢ ܠܗ ܘܓܒܪ̈ܐ ܕܛܡܐܝܢ ܗܼܘܘ ܒܢܦܫܐ ܗ̄ ܒ݀ܬܪ ܕܥܒܼܕ ܦܨܚܐ: ܐܝܟ ܕܐܬܦܼܩܕܘ ܐܡܼܪ ܥܠ ܛܡ̈ܐܐ: ܢܦܫܐ ܬܢܢ ܠܦܓܪܐ ܩܿܪܐ ܕܐܬܛܡܐ ܒܗ݀ܝ ܕܩܪܝܼܒ ܠܡܝܼܬܐ ܐܘܿ ܠܓܪܒܐ ܐܘܿ ܠܨܒܘܼܬܐ ܛܡܐܐ܀ ܘܠܐ ܡܬܼܟܠܝܢܢ ܘܠܐ ܡܩܪܒܝܼܢܢ ܗ̄ ܠܘ ܟܕ ܡܬܥܕܠܝܼܢ ܓܒܪ̈ܐ ܐܡܼܪܘ ܗܕܐ ܝܿܕܥܝܼܢ ܗܼܘܘ ܓܝܪ ܕܛܡ̈ܐܐ ܐܢܘܿܢ ܐܠܐ ܐܝܟ ܐܢܫ ܕܡܬܼܦܫܟ܇ ܕܐܦܢ ܠܘ ܒܨܒܝܿܢܝ ܐܝܿܬܝ ܛܡܐܐ: ܥܠܡܢܐ ܡܬܼܟܠܐ ܐܢܼܐ ܡܼܢ ܩܘܼܪܒܢܐ: ܕܗܐ ܡܘܬܐ ܦܣܝܼܩ ܥܠ ܟ݀ܠܡܿܢ ܕܠܐ ܥܿܒܕ ܠܦܨܚܐ ܒܙܒܢܗ: ܘܣܢܝܼܩܝܼܢ ܕܢܐܠܦܘܢܼ ܥܠܗܕܐ: ܩܘܼܡܘ ܥܠ ܕܘܟܬܗܘܿܢ ܗ̄ ܡܛ݀ܠ ܕܡܘܫܐ ܠܐ ܐܡܼܪ ܗܼܘܐ ܥܠ ܗܟܢ ܡܕܡ: ܐܠܐ ܕܟ݀ܠ ܕܓܙܝܼܪ܇ ܫܠܝܼܛ ܗܼܘ ܠܡܐܼܟܠ ܦܨܚܐ ܐܣܬܼܢܩ ܕܢܐܠܦ ܥܠܘܗܝ ܕܫܪܟܐ: ܓܒܪ ܓܒܪ ܟܕ ܢܗܘܐ ܛܡܐܐ ܒܢܦܫܐ ܕܐܢܫ̈ܐ ܒܐܘܪܚܐ ܐܘܿ ܒܕܪ̈ܝܟܘܿܢ܆ ܒܝܕ̄ ܒܝܪܚܐ ܕܬܪܝܢ ܢܥܒܕܘܢܼ ܦܨܚܐ ܗ̄ ܗ݀ܝ ܕܒܕܪ̈ܝܟܘܢܿ ܒܕܪ̈ܐ ܕܒܬ̈ܝܟܘܿܢ ܫܼܪܐ: ܘܠܐ ܐܙܼܠ ܠܗ ܠܕܘܼܟ ܐ̱ܚܪܝܢ܀","english":"and they placed their hands upon the Levites, not as though they placed their hands upon their heads, but he wished to show that in the peace of all the children of Israel, Aaron placed his hand upon them, he who was in the place of a bishop. And he distinguished the Levites by the laying on of his hand upon them. He spoke concerning the Passover which he performed in the second year of the exodus from Egypt, that it was according to all his commands and according to all that he commanded them, because of the book of Exodus, thus he performed it. And as for his laws, he called them boundaries which they did not diminish nor add, but they performed all those things which were fitting for it, and the men who were impure in soul after they performed the Passover, as they were commanded, he spoke concerning the impure: the soul calls the body which is defiled by that which is near to death, or to leprosy, or to an impure flux. And they are not hindered nor kept away, but when the men are separated, they said this, for they knew that the impure are not, but like a man who is changed, that even if impurity does not come by his will, he is always hindered from the sacrifice, for behold, death is decreed against everyone who does not perform the Passover at its time, and it is difficult that they should learn concerning this: they stand in their place, because Moses did not say anything thus, but that everyone who is circumcised was permitted to eat the Passover. It is established that he taught concerning the rest: each man, when he becomes impure by the soul of men on the road or in your dwellings, by the month of the second they perform the Passover, that which in your dwellings, in the dwellings of your houses, he dwelt, and he did not go to another place.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܝܼܡ ܐܝܼܕܐ","severity":"info","text":"The phrase 'laying on of the hand' (Syriac ܣܝܼܡ ܐܝܼܕܐ) is used here for ordination, equating Aaron's action with episcopal ordination.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"The reference to the Passover in the second year of the exodus alludes to Numbers 9:1–14, where the second Passover is instituted for those impure from contact with a corpse.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܡ̈ܐܐ","severity":"info","text":"The discussion of impurity (Syriac ܛܡ̈ܐܐ) from contact with death, leprosy, or flux reflects Levitical purity laws (Leviticus 11–15) and their application to Passover observance.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܗܪܘܢ","severity":"info","text":"Aaron is explicitly compared to a bishop (Syriac ܐܦܣܩܘܦܐ), a typological parallel common in Syriac commentary, linking Old Testament priesthood to episcopal office.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܡܬܼܟܠܝܢܢ","severity":"caution","text":"The phrase 'they are not hindered' appears to contradict the earlier statement that the impure are kept from sacrifice; the text may be corrupt or the logic compressed.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they stand in their place' is ambiguous: it may mean the impure remain in their status, or that they are not excluded from the Passover.","The reference to 'the month of the second' could indicate the second month (Iyyar) for the second Passover, but the syntax is unclear."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܘܒܝܘܡܐ ܕܩܼܡ ܡܫܟܢܐ ܟܣܼܝܬ݀ ܥܢܢܐ ܗ̄ ܐ݀ܡܪ ܬܢܢ ܥܠ ܫܩܠܐ ܘܡܫܪܝܐ ܕܥܡܘܼܕܐ ܘܕܥܢܢܐ܆ ܘܠܐܦܝ̈ ܬܪܥܐ ܕܣܗܕܘܬܐ ܗ̄ ܠܩܕܘܿܫ ܩܘܼܕܗܫܐ ܠܥܢܐ ܠܘ ܗ݀ܝ ܡܛܪܢܝܬܐ ܕܩܫܝܐ ܐܝܟ ܒܪܩܐ ܩܿܪܐ ܐܠܐ ܗܕܐ ܒܡܫܟܢ ܙܒܢܐ ܥܪܦܠܢܝܬܐ ܗ݀ܝ ܕܕܡܝܐ ܠܩܛܡܝ ܐܘܿܟܝܼܬ ܥܦܘܪܬܝܢ: ܟܣܼܝܬ݀ ܠܡ ܗܕܐ ܥܢܢܐ ܠܡܫܟܢܐ ܓܘܝܐ ܘܒܪܝܐ܀ ܐܝܟ ܚܙܼܘܐ ܕܢܘܼܪܐ ܗ̄ ܐܝܟ ܚܙܘܐ ܕܢܘܼܪܐ ܡܬܼܚܙܐ ܗܼ،ܐ ܡܼܢ ܨܦܪܐ ܥܕܡܐ ܠܪܡܫܐ ܥܠ ܡܫܟܢܐ: ܐ݀ܡܪ ܥܠ ܥܡܘܼܕܐ ܗ݀ܘ ܕܡܬܼܚܙܐ ܗܼܘܐ ܒܥܢܢܐ ܒܠܠܝܐ ܓܝܪ ܗܘܼ ܥܡܘܼܕܐ ܥܡ ܗ݀ܝ ܥܢܢܐ ܡܫܬܚܠܦܝܼܢ ܗܼܘܘ ܠܕܡܘܼܬܐ ܕܓܘܙܠܬܐ ܕܢܘܼܪܐ܇ ܠܡܢܗܪܘ ܠܟܠܗܿ ܟܢܘܼܫܬܐ܆ ܘܥܢܢܐ ܡܟܣܝܐ ܗܼܘܬ݀ ܠܗܘܿܢ ܒܐܝܼܡܡܐ ܘܐܝܟ ܡܛܠܬܐ ܡܿܛܠܠܐ ܗܼܘܬ݀ ܥܠܝܗܘܿܢ ܘܗܕܐ ܥܢܢܐ ܥܠ ܐܓܪܗ ܕܡܫܟܢܐ ܐܝܬܝܗܿ ܗܼܘܬ݀ ܐܡܝܼܢܐܝܬ: ܢܘܼܗܪܗ ܕܥܡܘܼܕܐ ܕܡܿܗܕܐ ܗܼܘܐ ܠܗܘܢܿ ܐ݀ܡܪܝܼܢ ܐܢܫ̈ܝܼܢ: ܕܠܘ ܟܝܿܢܝܐ ܗܼܘܐ ܇ ܐܠܐ ܡܼܢ ܗ݀ܘ ܕܐܬܢܼܣܟ ܥܠ ܦܪܨܘܦܗ ܕܡܘܫܐ ܡܼܢ ܗ݀ܘ ܕܐܬܚܙܝܼ ܒܗ ܡܪܢ ܒܛܘܼܪ ܬܒܘܪ܀ ܘܐܡܿܪܝܼܢܢ ܕܠܐ ܫܪܝܪ̈ܢ ܕܡܘܫܐ ܘܥܡܘܕܐ ܡܼܢ ܢܘܼܗܪܐ ܓܐܝܐ ܘܠܐ ܥܒܝܼܕܐ ܢ݀ܗܪܝܼܢ ܗܼܘܘ: ܘܐܦܠܐ ܙܕܝܼܩ̈ܐ ܒܩܝܡܬܐ ܡܢܗܘܿܢ ܘܠܗܘܿܢ ܢ݀ܗܪܝܼܢ ܗܼܘܘ: ܐܠܐ ܟܕ ܗܿܘܝܢ ܠܐ ܡܝܘ̈ܬܐ ܡܼܢ ܢܘܼܗܪܐ ܕܡܪܢ ܢ݀ܗܪܝܼܢ܇ ܘܐܟܙܢܐ ܕܫܡܫܐ ܒܗܿܢܐ ܥܠܡܐ܀","english":"And on the day when the Tabernacle was set up, this cloud is said to have stood over the boards and the beginning of the pillar and the cloud, and over the face of the door of the Tabernacle, to the Holy of Holies. This was not the natural cloud that appears like lightning, but this was in the Tabernacle a cloudy substance, which resembles the ashes of a furnace or dust. This cloud covered the inner and outer Tabernacle. Like the appearance of fire, it was seen from morning until evening over the Tabernacle. It is said concerning the pillar that it was seen in the cloud; for at night that pillar with this cloud were changed into the form of a dove of fire, to illuminate the whole congregation, and the cloud covered them by day, and like a canopy it shaded them. And this cloud was firmly upon the roof of the Tabernacle. The light of the pillar that shone for them is said to be by the angels, for it was not natural, but from that which was kindled upon the person of Moses, from that which was seen by him, the Lord in the burning bush. And it is said that the faces of Moses and the pillar were not illuminated by a great light, and they were not made radiant; and not even the righteous in the resurrection were made radiant by them, and they were not illuminated; but when they were not mortal, they were illuminated by the light of the Lord, like the light of the sun in this world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܢܢܐ","severity":"info","text":"The Syriac noun ܥܢܢܐ (ʿnānā) means 'cloud'. Bar Salibi distinguishes this cloud from a natural meteorological cloud, describing it as a 'cloudy substance' resembling furnace ashes or dust.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 13:21–22","severity":"info","text":"The description of a pillar of cloud by day and fire by night guiding Israel echoes Exodus 13:21–22. Bar Salibi interprets this as a miraculous, non-natural phenomenon associated with the Tabernacle.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 3:2","severity":"info","text":"The reference to the light kindled upon Moses' person from what was seen by him, 'the Lord in the burning bush', alludes to Exodus 3:2, where Moses encounters the burning bush.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's commentary reflects a typological exegesis common in Syriac tradition, where the Tabernacle and its cloud prefigure later Christian mysteries, such as the incarnation or the Eucharist.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The transformation of the pillar and cloud into a 'dove of fire' to illuminate the congregation parallels later Syriac liturgical imagery of the Holy Spirit as a dove, often associated with light and guidance.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, such as ܥܢܢܐ (ʿnānā) possibly being a scribal error for ܥܢܢܐ (ʿnānā) or a variant spelling. The phrase 'faces of Moses and the pillar' is ambiguous; it may refer to the radiance of Moses' countenance or a separate entity.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'cloudy substance' (ܥܢܢܐ) is ambiguous: it could be a literal cloud, a symbolic representation, or a textual corruption. The reading taken is that it is a miraculous, non-natural substance.","The phrase 'faces of Moses and the pillar' (ܐܦܝ̈ ܬܪܥܐ ܕܣܗܕܘܬܐ) is ambiguous: it may mean the countenances of Moses and the pillar, or it could be a scribal error for 'the faces of the door of the Tabernacle'. The reading taken is that it refers to the radiance of Moses and the pillar."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܠܦܘܼܬܐ ܢܩܕܘܬܐ ܕܨܒܘ̈ܬܐ ܡܿܚܘܐ ܡܥܒܕܢܘܼܬܗ ܗܿܟܢ ܣܿܥܪ ܡܪܢ ܒܫܡܝܐ ܠܙܕܝܼ̈ܩܐ: ܘܟ݀ܠܚܕ ܡܢܗܘܿܢ ܠܦܘܼܬ ܕܟܝܘܼܬܗ ܘܢܩܕܘܼܬܗ ܕܒܕܘܼܒܪ̈ܐ ܡܬܼܚܙܐ ܒܗ ܢܘܼܗܪܗ ܕܡܪܢ: ܘܗܢܐ ܢܘܼܗܪܐ ܠܐ ܡܓܫܡܐ ܐܝܼܬ̄ܘ ܘܡܬܝܼܗܒ ܠܩܕܝ̈ܫܐ: ܗ̣ܿܘܬ ܢ݀ܣܒܝܼܢܢ ܥܠ ܚܫܟܐ ܕܪ̈ܫܝܼܥܐ: ܕܠܘ ܟܝܿܢܝܐ ܐܝܼܬ̄ܘ: ܐܠܐ ܩܢܘܼܡܐ ܕܟ݀ܠܚܕ ܡܢܗܘܿܢ ܚܿܫܟ ܒܬܘܣܦܬܐ ܘܒܘܼܨܪܐ ܠܦܘܼܬ ܪܒܘܼܬܐ ܘܙܥܘܪܘܬܐ ܕܚܛܗ̈ܝܗܘܢܿ ܡܕܝܢ ܐ݀ܡܪܝܼܢ ܕܢܘܼܗܪܐ ܗܿܘ ܕܥܡܘܼܕܐ: ܡܼܢ ܗܢܐ ܒܪܝܐ ܕܡܓܫܡ ܒܐܐܪ ܐܝܬ̄ܘ ܗܼܘܐ: ܡܢܗ ܡܠܠ ܗܼܘܐ ܐܠܗܐ: ܐܝܟ ܕܡܼܢ ܛܣܐ ܕܕܗܒܐ ܐܘܿܟܝܼܬ ܚܘܼܣܝܐ: ܘܥܢܢܐ ܠܡ ܡܼܢ ܥܡܘܼܕܐ ܐܝܟ ܕܠܐ ܢܫܠܗܒ ܐܢܘܿܢ ܫܡܫܐ ܒܚܘܼܡܗ܀ ܒܡܠܬ ܦܘܼܡܗ ܕܡܪܝܐ ܫܿܩܠܝܼܢ ܗ̄ ܡܐ ܕܫܿܩܠܐ ܗܼ،ܬ݀ ܥܢܢܐ ܡܼܢ ܐܓܪܗ ܕܡܫܟܢܐ: ܘܐܦ ܗܼܢܘܿܢ ܫܿܩܠܝܼܢ ܗܼܘܘ ܡܛܠ ܕܒܡܥܒܕܢܘܼܬܐ ܐܠܗܝܬܐ ܒܙܒܢ ܫܿܩܠܐ ܗܼܘܬ݀ ܥܢܢܐ ܗ݀ܝ ܘܒܙܒܢ ܫܿܪܝܐ ܗܼܘܬ݀ ܐܝܟ ܕܒܩܠܐ ܡܕܡ ܘܒܡܼܠܬܐ ܡܠܠ ܗܼܘܐ ܠܗܘܿܢ ܐܠܗ ܕܐܘܿ ܢܐܙܠܘܢܼ ܐܘܿ ܢܫܪܘܿܢ܀ ܕܗܿܘܝܐ ܥܢܢܐ ܕܡܟܝܼܟܐ ܥܠ ܡܕܒܚܐ ܗ̄ ܕܪܟܝܼܢܐ ܡܬܼܚܙܝܐ ܥܠܘܗܝ ܕܡܫܟܢܐ: ܡܼܢ ܗܕܐ ܓܝܪ ܡܫܬܘܕܥܝܼܢ ܗܼܘܘ ܕܙܒܢܐ ܣܓܝܐܐ ܡܟܬܪܝܼܢ ܒܕܘܼܟܬܐ ܡܼܢ ܡܬܪܟܢܢܘܼܬܐ ܕܥܢܢܐ ܕܥܠ ܡܫܟܢܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܡܘܼܟܟܐ ܕܥܢܢܐ ܠܢܨܝܼܚܘܼܬܗܿ ܩܿܪܐ܀ ܡܼܢ ܗ݀ܝ ܕܡܥܝܕܝܼܢܢ ܠܡܐܼܡܪ ܥܠ ܥܢܢܐ ܕܒܙܒܢ ܥܡܘܼܛܐ ܘܒܙܒܢ ܢܘܼܪܐ ܘܢܗܝܼܪܐ܀ ܡܛܪ̈ܬܗ ܕܡܪܝܐ ܢ݀ܛܪܝܼܢ ܗ̄ ܘܚܿܝܪܝܼܢ ܕܐܡܬܝ ܡܬܬܪܝܼܡܐ ܘܐܡܬܝ ܫܪܝܐ܀ ܘܟܕ ܥܢܢܐ ܐܬܬܪܝܼܡܬ݀ ܫܩܼܠܘ ܟ݀ܠܢܫ ܒܛܟܣܗ ܡ̈ܐܢܝ ܡܫܟܢܐ ܗ݀ܘ ܡܕܡ ܕܐܬܓܥܠ ܠܗ܀","english":"cloud of the holiness of the tabernacle shows the manner of its working, how the Lord in heaven acts for the righteous: and each one according to his purity and holiness is manifested in him the light of the Lord. And this light is not corporeal, and is given to the saints. It was spread over the darkness of the wicked, which is not natural, but the standing of each one receives darkness by increase and decrease according to the greatness and smallness of their sins. For it is said that that light of the pillar: if this were a corporeal creation in the air, then God would have spoken, as if with a tongue of gold or a covering, and the cloud would not have been with the pillar as if it were not kindled by the fire of the sun in its heat. By the word of the mouth of the Lord they took what the cloud took from the covering of the Tabernacle: and also they took because by divine working at the time the cloud took this and at the time it ceased, as if by some voice and by a word the God of them spoke to them to go or to rest. That the cloud was low over the altar, that of the Tabernacle was seen over it. For by this they knew that many sacrifices would remain in the place with the movement of the cloud over the Tabernacle. Others say that the lowering of the cloud is called its thickness. For it is customary to say of the cloud that at times it is deep and at times it is wide and bright. The watches of the Lord keep it and observe when it is raised and when it rests. And when the cloud was raised, each one took according to his order the vessels of the Tabernacle that which was entrusted to him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܢܢܐ","severity":"info","text":"The cloud is described as a non-corporeal light that adapts to the purity or sinfulness of individuals, functioning as a divine indicator rather than a natural phenomenon.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܢܢܐ","severity":"info","text":"The Syriac term ܥܢܢܐ (ʿnānā) means 'cloud' and is used here for the theophanic cloud over the Tabernacle, distinct from natural clouds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 40:34–35","severity":"info","text":"The description of the cloud over the Tabernacle and its movement echoes Exodus 40:34–35, where the cloud covers the Tabernacle and guides the Israelites.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tabernacle vessels","severity":"info","text":"The reference to each person taking vessels according to their order reflects the priestly duties in the Tabernacle, as described in Numbers 4 and 7.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"light of the pillar","severity":"info","text":"The 'light of the pillar' (ܢܘܼܗܪܐ ܕܥܡܘܼܕܐ) parallels the pillar of cloud and fire in Exodus 13:21–22, which guided Israel by night.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛܪ̈ܬܗ ܕܡܪܝܐ","severity":"caution","text":"The phrase 'watches of the Lord' (ܡܛܪ̈ܬܗ ܕܡܪܝܐ) is ambiguous: it may refer to angelic guardians or to the priestly watches that observed the cloud's movements.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the watches of the Lord' (ܡܛܪ̈ܬܗ ܕܡܪܝܐ) is unclear—whether angelic beings or priestly groups.","The phrase 'by the word of the mouth of the Lord' may be a literal divine command or a metaphor for the cloud's behavior."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܗܿܠܝܢ ܡܫܩ̈ܠܢܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ ܠܚܝܠܗܘܿܢ ܗ̄ ܐܫܬܥܝܼ ܥܠ ܡܫܩ̈ܠܢܝܗܘܢܿ ܘܡܫܪܝܿܢܝܗܘܢܿ ܕܒܗܢܐ ܠܡ ܙܢܐ ܘ݀ܠܐ ܕܢܫܩܠܘܢܼ ܘܢܫܪܘܿܢ ܡܩܝܼܡܝܼܢ ܠܗ ܠܡܫܟܢܐ ܥܕ ܗ̄ ܕܡܼܢ ܩܕܡ ܕܡܬܼܟܢܫ̈ܢ ܟ݀ܠܗܝܢ ܡܫܪ̈ܝܬܐ: ܢ݀ܩܫܝܼܢ ܠܗ܀ ܘܐܡܼܪ ܡܘܫܐ ܠܚܘܒܒ ܒܪ ܪܥܘܐܝܠ ܗ̄ ܐ݀ܡܪܝܼܢ ܐܢܫܝܼ̈ܢ ܕܗܢܐ ܚܘܒܒ ܒܪ ܪܥܘܐܝܠ ܐܝܼܬ̄ܘ ܘܡܬܼܩܪܐ ܗܼ،ܐ ܒܬܪܝܢ ܟܘܢ̈ܝܐ: ܪܥܘܐܝܠ ܘܝܬܪܘܢ܇ ܡܦܝܼܣ ܗܼܘܐ ܡܘܫܐ ܠܚܘܒܒ ܕܢܐܙܠ ܥܡܗܘܿܢ: ܒܕ ܩܿܢܛ ܗܼܘܐ ܕܕܠܡܐ ܟܕ ܢܗܦܘܿܟ ܠܐܬܪܗ ܢܗܦܘܿܟ ܠܘܬ ܕܚܼܠܬ ܦܬܟܪ̈ܐ܆ ܕܡܝܐ ܕܒܗܿܘ ܙܒܢܐ ܡܝܼܝܼܬ ܗܼܐܘ ܪܥܘܐܝܠ ܒܐܬܪܗ: ܐܘܿ ܟܕ ܗܦܼܟ ܗܼܘܐ ܠܘܬ ܥܡܐ: ܥܠܗܿܝ ܒܥܼܐ ܡܘܫܐ ܕܠܐ ܢܐܙܠܘܢ ܒܢ̈ܘܗܝ ܠܕܘܼ̣ ܐܚܪܝܢ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܒܗܢܐ ܢܝܼܫܐ ܫܕܪ ܡܘܫܐ ܠܚܡܘܼܗܝ ܕܢܐܙܠ ܠܐܬܪܗ ܐܝܟ ܕܟܬܝܼܒ ܒܡܦܩܢܐ ܕܢܬܠܡܕ ܠܒܢ̈ܝ ܒܝܬܗ: ܘܒܿܬܪ ܕܐܬܼܠܡܕܘ ܐܬܼܘ ܟ݀ܠܗܘܿܢ ܠܘܬ ܥܡܐ: ܡܛ݀ܠ ܕܚܘܒܒ ܓܒܪܐ ܝܼܕܝܼܥܐ ܘܡܕܒܪܢܐ ܕܡܕܝܢ܇ ܐܦܝܼܣܗ ܕܢܐܼܬܐ ܥܡ ܥܡܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܚܘܒܒ ܒܪ ܝܬܪܘܢ ܐܝܼܬܘܗܝ ܗܼܘܐ܆ ܘܒܗܿܘ ܙܒܢܐ ܠܐ ܡܝܼܝܼܬ ܗܼܐܘ ܝܬܪܘܢ܇ ܘܫܕܪ ܠܚܘܒܒ ܠܫܠܡܗ ܕܡܘܫܐ ܟܕ ܠܐ ܡܬܠܡܕܝܼܢ ܗܼܘܘ: ܘܡܛ݀ܠ ܕܡܼܛܐ ܗܼܘܐ ܙܒܢܐ ܕܢܫܩܠܘܢܼ ܐܡܼܪ ܠܗ ܡܘܫܐ ܠܚܘܿܒܒ: ܕܬܐ ܥܡܢ ܠܐܬܪܐ ܕܡܠܼܟ ܠܢ ܡܪܝܐ܀ ܠܐ ܐܙܿܠ ܐܢܼܐ ܗ̄ ܚܘܒܒ ܐܝܟ ܚܫܘܫܐ ܐܬܚܫܒ: ܕܐܢ ܐܠܗܐ ܠܗܠܝܢ ܡܠܼܟ ܐܪܥܐ: ܐܢ ܡܿܢ ܩܪܝܼܒ ܐܢܼܐ: ܘܡܼܢ ܩܢܼܛܐ ܬܘܼܒ ܕܐܘܪܚܐ ܘܥܡܠܐ ܦܫܪ ܡܼܢ ܕܠܡܼܐܙܠ܀ ܘܗܿܘܐ ܐܢܬ ܠܢ ܥܝ̈ܢܐ ܗ̄ ܡܛ݀ܠ ܕܡܕܝܢܝܐ ܐܢܬ܆ ܘܚܢܢ ܥܠ ܡܕܝܢ ܘܐܬܪ̈ܘܬܐ ܗܿܠܝܢ ܣܿܠܩܝܼܢܢ: ܘܗܕܐ ܟܕ ܡܓܪܓ ܠܗ ܕܢܐܙܠ ܥܡܗܘܿܢ܀ ܐܡܼܪ ܕܗܿܘܐ ܠܢ ܥܝ̈ܢܐ ܗ̄ ܗܕܝܐ܀","english":"the weights of the children of Israel for their army were revealed concerning their weights and their camps, that this was not a small thing, and that they did not take up and set up the tabernacle until all the camps were arranged; and it was difficult for him. And Moses said to Hobab the son of Reuel, \"I said that this Hobab the son of Reuel is he, and he is called by two names: Reuel and Jethro.\" Moses was persuading Hobab to go with them, because he was afraid lest when he returned to his land he might return to the worship of idols, since at that time Reuel had died in his land; or when he returned to the people, Moses asked that his sons not go with him to another place. Others said that in this matter Moses sent his father-in-law to go to his land as it is written in the account, to teach the members of his household; and after they were taught, all of them came to the people, because Hobab was a well-known man and a leader of Midian; he persuaded him to come with the people. Others said that Hobab the son of Jethro was he, and at that time Jethro had not died, and he sent Hobab for the peace of Moses when they were not being taught; and because the time had come for them to depart, Moses said to Hobab, \"Come with us to the land which the Lord has given us.\" Hobab did not go, but was considered a stranger, because either God gave these lands, or he had come near, and again he feared the road and labor, and excused himself from going. And he was a guide for them because he was a Midianite, and he knew Midian and these regions well; and this was while he was persuading him to go with them. He said that he was a guide for them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܫܩ̈ܠܢܐ","severity":"info","text":"The passage opens with a structural marker, resuming the discussion of the weights and camps of Israel, linking back to the previous passage’s theme of the tabernacle’s holiness.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܒܒ","severity":"info","text":"Hobab (ܚܘܒܒ) is identified as the son of Reuel/Jethro; the commentary notes his dual name, a point of exegetical interest in Syriac tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܥܘܐܝܠ","severity":"info","text":"Reuel (ܪܥܘܐܝܠ) is equated with Jethro, Moses’ father-in-law; the commentary reflects a tradition that Reuel had died, prompting Moses’ concern about Hobab’s return to idolatry.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ","severity":"info","text":"The commentary records multiple interpretations (ܐܚܪ̈ܢܐ, ‘others said’), showing a reception history of conflicting views on Hobab’s role and Jethro’s death.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܦܩܢܐ ܕܢܬܠܡܕ","severity":"info","text":"The phrase ‘as it is written in the account’ (ܡܦܩܢܐ ܕܢܬܠܡܕ) likely refers to the biblical narrative of Hobab in Numbers 10:29–32, though not directly quoted.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܕܝܐ","severity":"caution","text":"The final clause ‘he said that he was a guide for them’ (ܐܡܼܪ ܕܗܿܘܐ ܠܢ ܥܝ̈ܢܐ ܗ̄ ܗܕܝܐ) is ambiguous: it may be a continuation of the previous interpretation or a separate statement; the English draft conflates it.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac does not clearly distinguish between the multiple interpretive voices; the phrase 'others said' (ܐܚܪ̈ܢܐ) is used twice, possibly for different groups.","The final clause about Hobab being a guide may be part of the last interpretation or a new assertion; the English draft merges them."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܡ̈ܠܐ ܗܿܠܝܢ ܕܐܣܟܡܐ ܐܢܝܢ ܘܢܝܼܫܗܝܢ ܗܿܢܘ ܕܩܿܢܛ ܗܼܐ ܡܘܫܐ ܥܠ ܚܘܒܒ ܕܠܐ ܢܗܦܘܿܟ ܠܥܝܕ̈ܘܗܝ ܩܕܡ̈ܝܐ ܒܡܐܙܠܬܗ܇ ܡܘܿܢ ܣܢܝܼܩܝܼܢ ܗܼܘܘ ܥܡܐ ܥܠ ܡܗܕܝܿܢܘܼܬܐ ܕܚܘܒܒ܇ ܐܝܠܝܢ ܕܥܢܢܐ ܠܗܘܢܿ ܡܗܕܝܐ ܗܼܘܬ݀: ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ܇ ܕܐܬܒܥܝܼ ܚܘܒܒ܇ ܐܝܟܢ ܕܢܗܕܐ ܠܬܓܪ̈ܐ ܕܥܡܐ ܕܟܕ ܐܙܿܠܝܼܢ ܒܬܓܘܪܬܐ ܠܘܬ ܥܡܡ̈ܐ: ܕܐܝܟܢܐ ܙܕܩ ܠܗܘܢܿ ܠܡܐܼܙܠ ܘܒܐܝܿܕܐ ܐܘܪܚܐ܀ ܘܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܥܡܗܘܢܿ ܐܙܼܠ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒܐ ܒܫܦܛ̈ܐ ܚܘܒܪ ܠܡ ܩܝܢܢ ܢܦܩ ܡܼܢ ܩܝܢ ܡܼܢ [] ܚܘܿܒܒ ܘܚܘܒܪ ܠܡ ܗܘܼܝܘܼ ܚܘܒܒ܇ ܚܠܦ ܓܝܪ ܒ̄܆ ܪ̄ ܐܫܬܚܼܠܦܬ݀ []ܘܬܐ ܕܩܝܿܡܗ ܕܡܪܝܐ ܫܩܼܠܬ݀܀ ܡܪܕܐ ܝܘܡܐ ܚܕ ܗ̄ ܒܝܘܡܐ ܠܡܿ ܩܕܡܝܐ ܒܠܚܘܕ ܐܪܚܩܼܬ݀ ܡܢܗܘܿܢ ܩܠܝܼܠ: ܒܝܘ̈ܡܬܐ ܕܫܪܟܐ܇ ܒܡܨܥܬܐ ܕܛܘ̈ܠܩܐ ܡܙܕܝܚܐ ܗܼܘܬ݀ ܥܠ ܟܬ̈ܦܬܐ ܕܒܢ̈ܝ ܩܗܬ ܒܡܫܩ̈ܠܢܐ܀ ܐܡܼܪ ܡܘܫܐ ܩܘܼܡ ܡܪܝܐ ܗ̄ ܩܘܡܗ ܓܝܪ ܕܐܠܗܐ܆ ܠܩܘܡܗܿ ܕܩܒܘܬܐ ܩܪܐ܀ ܘܬܒܪܐ ܕܣ̈ܐܢܐܘܗܝ ܘܥܪܘܩܐ ܒܥ̈ܠܕܒܒܘܗܝ: ܡܕܒܪܢܐ ܕܒܥ̈ܠܕܒܒܘܗܝ ܥܡܐ ܡܟܢܐ ܡܼܢ ܕܫܼܪܬ݀ ܩܒܘܬܐ: ܐܦ ܥܡܐ ܫܼܪܘ܀ ܪܛܢܘ ܥܡܐ ܘܐܬܒܐܫ ܗ̄ ܩܘܼܛܢܐ ܪܛܢ ܥܠ ܡܐܟܘܿܠܬܐ ܟܒܪ܀ ܡܛ݀ܠ ܡܬܝܼܚܘܼܬ ܙܒܢܐ ܕܕܘܼܝܪܗܘܿܢ ܘܒܡܕܒܪܐ ܘܪܚܝܼܩܘܼܬܐ ܕܡܼܢ ܡܕܝܢ̈ܬܐ ܘܠܐܘܬܐ ܘܗܠܟܬܐ܀ ܘܐܟܠܼܬ݀ ܢܘܼܪܐ ܒܚܕܪ̈ܝܗܿ ܕܡܫܪܝܼܬܐ ܗ̄ ܡܼܢ ܚܕܪ̈ܝ ܗ݀ܝ ܥܢܢܐ ܕܥܠ ܡܫܪܝܼܬܐ ܡܿܛܠܠܐ ܗܼܘܬ݀: ܢܦܩܼܬ݀ ܢܘܼܪܐ: ܟܕ ܢܘܪܐ ܡܢܗܪܐ ܡܒܪܩܐ ܗܼܘܬ݀ ܡܼܢ ܣܘܦܗܝܗܿ ܕܒܝܬ ܥܢܢܐ: ܘܐܟܠܼܬ݀ ܐܢܘܿܢ ܠܗܿܢܘܿܢ ܕܚܕܪ̈ܝ ܡܫܪܝܼܬܐ ܐܫܬܟܼܚܘ܀ ܡܿܢ ܕܝܢ ܐܘܟܠܢ ܒܣܪܐ܀","english":"Others say that these words about the order of the camps and their arrangement are the same as what Moses commanded concerning Ḥobab, that he should not turn back to his former ways in his going. For they were anxious with the people about the guidance of Ḥobab, who was to be their guide. Others say that Ḥobab was sought, as he showed the merchants of the people when they went in trade to the nations, where it was fitting for them to go and by which road. And some say that their people went, and it is known what is written in the Judges: Ḥobab did not go out with them, but Ḥobab and Ḥobab's son were Ḥobab, for instead of b, r was changed. The standing of the Lord was taken. On the first day only, a little distance was removed from them. On the remaining days, in the middle of the poles, it was carried on the shoulders of the sons of Qahat with weights. Moses said, \"Arise, O Lord,\" for the standing of God is called the standing of the ark. And the breaking of its boards and the flight of its enemies: the camps of its enemies, the people, when the ark rested, the people also rested. The people murmured and were evil; the murmur was about food greatly. Because of the spaciousness of the extent of their dwellings and in the desert and the distance from towns and villages and roads. And fire consumed around the camp, that is, the cloud that was over the camp shaded. Fire went out, while fire was kindled, flashing from the edge of the house of the cloud, and it consumed the flesh of those who were found around the camp. And it ate flesh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܒܒ","severity":"info","text":"The Syriac form Ḥobab corresponds to the biblical Hobab (Num 10:29). The text notes a scribal variation: 'instead of b, r was changed,' likely referring to the name Ḥobab being confused with Ḥorab or a similar form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܫܦܛ̈ܐ","severity":"info","text":"The phrase 'what is written in the Judges' refers to the book of Judges (Syr. ܫܦܛ̈ܐ). The allusion is to Judg 4:11, where Hobab (or his son) is mentioned in connection with the Kenites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܒܘܬܐ","severity":"info","text":"The 'standing of the ark' (ܩܒܘܬܐ) refers to the Ark of the Covenant. Dionysius interprets Moses' command 'Arise, O Lord' as a liturgical call for the ark to be lifted, linking the divine name to the ark's movement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"The repeated phrase 'Others say' (ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ) introduces multiple exegetical opinions, a common feature in Syriac commentary. This passage presents three distinct views on Hobab's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܕܐ","severity":"info","text":"The mention of 'murmuring' (ܡܪܕܐ) and 'evil' (ܐܬܒܐܫ) reflects the biblical account of the people's complaint about food (Num 11:4-6). Dionysius connects this to the desert setting and distance from settlements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܘܒܪ ܠܡ","severity":"caution","text":"The phrase 'Ḥobab and Ḥobab's son were Ḥobab' is textually uncertain. The Syriac may be corrupt; the note 'instead of b, r was changed' suggests a scribal error. The intended sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ḥobab's son' and the exact textual corruption in the Judges reference are ambiguous. The reading taken follows the Syriac as given, assuming a scribal confusion between b and r."],"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":18,"ref":"p18","source":"ܒܡܦܩܢܐ ܟܬܝܼܒ ܕܥܡ ܡܢܢܐ ܐܬܝܗܼܒܬ݀ ܣܠܘܝ ܘܒܡܢܢܐ ܕܪܛܢܘ ܘܒܥܘ ܕܠܝܬ ܠܢ ܐܠܐ ܐܢ ܡܢܢܐ ܘܣܠܼܩܬ݀ ܣܠܘ ܘܐ݀ܡܪܝܼܢܢ ܕܒܫܘܼܪܝܐ ܝܗܼܒ ܠܗ ܥܡ ܡܢܢܐ ܣܠܘܝ ܘܡܛܠ ܕܢܕܪܫ ܐܢܘܿܢ ܒܥܢܘܝܘܼܬܐ: ܐܪܝܼܡܗܿ ܡܢܗܘܿܢ: ܘܐܚܪܬܐ ܕܠܐ ܢܣܒܪܘܢܼ ܕܡܼܢ ܟܝܿܢܐ ܗܿܝ ܘܠܘ ܐܠܗܐ ܐܝܬܘܗܝ ܕܡܿܝܬܐ ܠܗܿ܀ ܘܕܢܒܩܐ ܐܢܘܿܢ: ܘܕܡܢܢܐ ܣܿܦܩ ܠܗܘܿܢ܇ ܘܟܒܪ ܕܡܛ݀ܠ ܕܣܒܼܠܘ ܗܼܘܘ ܡܢܗܿ ܒܕܐܬܼܥܝܕܘ ܠܒܣܪܐ ܕܚܙܝܼܪܐ ܘܐܚܪܬܐ ܕܟܕ ܢܟܦܢܘܢܼ ܠܗܿ ܘܢܫܕܪܝܗܿ ܬܐܪܒܝ ܒܥܝ̈ܢܝܗܘܿܢ܀ ܘܝܼܪܚ ܝܘܡ̈ܝܼܢ ܡܿܘܠܕ ܗܼܘܐ ܠܗܘܿܢ ܕܢܐܟܠܘܼܢܗܿ ܘܥܠ ܕܒܝܥܢܘܼܬܐ ܐܟܿܠܝܼܢ ܗܼܘܘ: ܥܠ ܗ݀ܝ ܐܬܼܟܪܗ ܗܘܼ ܘܡܝܼܬ ܘܒܿܬܪܟܢ ܐܪܝܼܡܗ ܠܐ ܪܥܐ ܗܼܘܐ ܐܠܗܐ ܕܢܐܟܠܘܢܼ ܒܣܪܐ: ܐܝܟܢܐ ܕܢܕܪܫ ܐܢܘܿܢ ܒܡܚܡܣܢܢܘܼܬܐ ܘܥܠܗܿܝ ܐܟܪܟ ܐܢܘܿܢ ܒܡܕܒܪܐ ܕܢܛܥܘܼܢ ܠܣܘܿܓܐܐ ܕܡܐܼܟ̈ܠܬܐ ܕܒܡܨܪܝܢ ܘܐܚܪܬܐ ܕܡܐ ܕܦܿܩܕ ܙܦܠܢ ܐܟܘܿܠܘ ܙܦܠܢ ܠܐ ܬܐܟܠܘܢܼ܇ ܠܐ ܢܬܼܥܣܩ ܥܠܝܗܘܢܿ܇ ܘܐܠܘܼ ܙܢܼ ܚܝܘ̈ܬܐ ܕܟܝ̈ܬܐ ܒܡܕܒܪܐ܇ ܐܦ ܠܛܡ̈ܐܬܐ ܒܡܕܒܪܐ ܡܬܝܐܒܝܼܢ ܗܼܘܘ ܒܥܼܠܬ ܝܥܢܘܼܬܗܘܢܿ ܘܚܠܘܼܛܐ ܕܐܝܼܬ ܗܼܘܐ ܒܝܢܬܗܘܿܢ ܗ̄ ܓܝܘܪ̈ܐ ܐܘܿܟܝܼܬ ܢܘܼܟܪ̈ܝܐ ܕܡܼܢ ܡܨܪܝܢ ܘܥܡ̈ܡܐ ܐܚܪ̈ܢܐ ܕܐܬܼܩܪܒܘ ܠܐܠܗܐ܀ ܪܓܼܘ ܪܓܬܐ ܗ̄ ܐܦܢ ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܒܿܬܪ ܕܐܟܠܼܬ݀ ܢܘܼܪܐ ܠܗܿܢܘܿܢ ܕܪܛܢܘ ܪܓܼܘ ܗܿܠܝܢ ܪܓܬܐ: ܒܗ ܒܥܩܒܐ: ܐܠܐ ܐܡܿܪܝܼܢܢ ܕܒܿܬܪ ܦܠܓܐ ܕܫܢ̱ܬܐ ܐܘܿ ܝܬܝܼܪ ܗܘܼܬ݀: ܒܿܬܪ ܓܝܪ ܕܛܥܘ ܡܼܢ ܢܘܼܪܐ ܕܐܟܠܼܬ݀ ܠܡܪܛܢܢܐ: ܗܿܝܕܝܢ ܗܦܼܟܘ ܒܟܼܘ܀ ܐܠܐ ܐܦ ܐܒܢܝܼܘ ܠܒܢ̈ܝ ܝܣܪܐܝܠ ܗ̄ ܠܘ ܒܠܚܘܕ ܗܼܢܘܿܢ ܪܓܼܘ ܐܠܐ ܐܦ ܓܪܓܘ ܠܝܣܪ̈ܠܝܐ ܕܢܒܟܘܿܢ ܘܢܦܓܢܘܢܼ ܥܡܗܘܿܢ܀","english":"In the command it is written that with the manna the quails were given, and in the manna of the quails they sought and found that there is nothing but the manna, and the quails went up, and they said that in the beginning he gave them quails with the manna, and because they investigated and sought after novelties, he lifted the manna from them, and another reason, that they might not think that it was from nature and not from God that the manna came to them. And that they might remain and that the manna would suffice for them, and already because they had taken the manna and had been accustomed to the flesh of the pig, and another reason, that when they were hungry for it and sent it to be brought to them from their cities, and a month of days was born to them that they ate it, and concerning the novelties they were eating, concerning this he was angry and died, and after that he lifted the manna, and it was not the will of God that they should eat flesh, as they investigated with violence, and concerning her he turned them around in the desert that they might go astray for the multitude of foods that are in Egypt, and another reason, that when Zephaniah commanded, \"Eat Zephaniah, do not eat,\" it was not difficult for them, and if there were clean animals in the desert, also unclean animals in the desert would be found because of the cause of their error and the mixture that was among them, namely the proselytes and the foreigners who were with Egypt and other peoples who approached God. The desire of the desire, namely also the Syrians say that after the quail ate the manna for them of the quails, this desire of desire, in the heel, but they say that after half an hour or more, for after they went astray with the quail that ate the manna for the quails, then they turned in vain. But also they showed to the children of Israel, namely not only did they desire, but also they dragged the Israelites that they might weep and meet with them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܠܘܝ","severity":"info","text":"The term ܣܠܘܝ (slwy) refers to quails, the birds associated with the manna in the biblical account of Numbers 11. Bar Salibi here discusses the tradition that quails were given with the manna.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܦܠܢ","severity":"info","text":"The name ܙܦܠܢ (Zephaniah) appears in a command: 'Eat Zephaniah, do not eat.' This likely alludes to a prophetic injunction, though the exact biblical reference is unclear; it may be a garbled citation or a midrashic expansion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܝܘܪ̈ܐ ܘܣܘܟܪ̈ܝܐ","severity":"info","text":"The terms ܓܝܘܪ̈ܐ (proselytes) and ܣܘܟܪ̈ܝܐ (foreigners) reflect the mixed multitude that accompanied Israel out of Egypt, a theme in patristic and Syriac exegesis explaining the people's errors and dietary transgressions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܚܪܬܐ","severity":"info","text":"The repeated phrase ܘܐܚܪܬܐ (and another reason) structures the passage as a series of alternative explanations for why the manna was withdrawn, a common exegetical technique in Syriac commentaries.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܡܪܝܼܢ ܐܢܫ̈ܝܼܢ","severity":"info","text":"The phrase ܐܡܪܝܼܢ ܐܢܫ̈ܝܼܢ (the Syrians say) indicates that Bar Salibi is citing a tradition from Syriac-speaking Christians, possibly a local exegetical school, regarding the timing of the quail's effect after eating manna.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܓܼܘ ܪܓܬܐ","severity":"caution","text":"The phrase ܪܓܼܘ ܪܓܬܐ (desire of the desire) is obscure; it may be a textual corruption or a deliberate rhetorical doubling. The following clause about 'in the heel' (ܒܥܩܒܐ) suggests a temporal or metaphorical sense that is not fully clear.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zephaniah and the source of the command 'Eat Zephaniah, do not eat' is uncertain; it may be a misreading or a lost midrash.","The phrase 'desire of the desire' and 'in the heel' are syntactically ambiguous; the intended meaning may be temporal or allegorical.","The reference to 'half an hour or more' for the quail's effect is not found in the biblical text and may reflect a folk tradition."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܗ݀ܫܐ ܗܐ ܢܚܒܐ ܢܦܫܢ ܗ̄ ܢܚܝܼܒܐ ܠܢ ܘܡܛܪܦܐ ܘܚܝܒܝܢܢ ܘܡܓܙܝܢܢ ܡܼܢ ܟ݀ܠ ܛܘܼܒ̈ܝܼܢ ܠܝܬ ܡܕܡ ܐܠܐ ܡܢܢܐ ܗܢܐ ܫܝܼܛܐ ܘܒܣܝܐ܀ ܘܡܢܢܐ ܐܝܟ ܙܪܥܐ ܗܘܐ ܕܟܘܙܒܪܬܐ ܗ̄ ܐܝܟ ܚ̈ܛܐ ܚܘܪ̈ܬܐ ܘܓ̈ܠܝܼܠܬܐ ܘܥܝܢܗ ܐܝܟ ܥܝܢ ܕܒܪܘܠܚܐ ܗ̄ ܒܗ ܚܘܝܼ ܥܠ ܚܘܪܘܬܗ܀ ܕܕܡܿܐ ܠܡ ܓܘܢܗ ܠܓܘܢܐ ܕܒܪܘܠܚܐ: ܒܪܘܠܚܐ ܓܝܪ ܣܿܓܝܼ ܚܘܪ ܘܨܠܝܼܠ ܐܣܟܡܗ ܕܝܢ ܕܡܢܢܐ ܐܝܟ ܕܟܘܙܒܪܬܐ ܘܓܘܢܗ ܐܝܟ ܕܒܪܘܠܚܐ ܥܒܪܝܐ ܐܡܿܪ ܓܘܢܐ ܕܡܪܓܢܝܬܐ: ܬܪܬܝܢ ܛܥܡ̈ܬܐ ܐܝܬ ܗܼܘܐ ܠܡܢܢܐ: ܚܠܝܘܼـܐ ܗ̄ ܘܕܗܝܼܢܘܼܬܐ܇ ܐܝܟ ܕܒܫܐ ܘܚܐܘܬܐ ܐܘܟܝܼܬ ܙܒܕܐ܆ ܘܒܫܡܫܐ ܦܿܫܪ ܗܼܘܐ܇ ܘܒܢܘܼܪܐ ܡܬܼܥܒܕ ܗܼܘܐ: ܘܡܬܼܚܝܨ ܘܒܡܕܩܬܐ ܡܬܼܛܚܢ܀ ܠܡܢܐ ܒܐܫܼܬ ܠܥܒܕܟ ܗ̄ ܠܘ ܟܕ ܡܬܼܥܕܠ ܡܘܫܐ ܐܡܿܪ ܠܗܕܐ ܐܠܐ ܕܘܼܡܝܐ ܠܗ݀ܝ ܕܐܡܼܪ ܕܘܝܕ ܕܠܡܢܐ ܡܪܝܐ ܩܡܼܬ ܒܪܘܼܚܩܐ܀ ܠܐ ܡܫܟܚ ܐܢܼܐ ܕܐ݀ܣܝܒܪ ܠܟܿܠܗ ܥܡܐ: ܟܕ ܪܡܿܙ ܒܡܼܠܬܗ܇ ܕܒܿܥܐ ܕܢܗܼܘܐ ܐܢܫ ܥܡܗ ܡܥܕܪܢܐ ܡܛ݀ܠ ܕܟ݀ܠ ܝܘܿܡ ܪܛܢܝܼܢ ܗܼܘܘ ܥܠܘܗܝ: ܘܒܕܓܘܿܢ ܩܒܼܠ ܒ݀ܥܘܼܬܗ ܘܐܡܼܪ܀ ܟܢܫ ܠܝܼ ܫܒܥܝܼܢ ܓܒܪ̈ܝܼܢ ܗ̄ ܐܝܠܝܢ ܕܐܝܬܝܗܘܿܢ ܡ̈ܠܦܢܐ ܘܡܪ̈ܬܝܢܐ ܕܥܡܐ܀","english":"Now behold, the manna was white and fine, and its taste was like that of honey and oil and milk and butter, and there was nothing among all the delights that was not in it. And the manna was like seed of coriander, white like hoar-frost and round, and its appearance was like that of bdellium, by which it showed its whiteness. For its body is like the body of bdellium; for bdellium is very white and clear. Its form, however, is like that of coriander, and its body like that of bdellium. The Hebrew says \"body of pearl.\" The manna had two tastes: sweetness and oiliness, like honey and butter, or like fat; and in the sun it melted, and by fire it was made and thickened, and in a mortar it was pounded. \"To make manna by fire\" — not when Moses was angry did he say this, but it is a comparison to that which David said: \"Why, O Lord, did you kindle a fire from afar?\" He was not able to bear the whole people, when he hinted in his word that he desired that a helper should be with him, because every day they were murmuring against him. And in the assembly he received his request and said: \"Appoint for me seventy men, those who are the teachers and leaders of the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܘܠܚܐ","severity":"info","text":"The Syriac term bdūlḥā (bdellium) is a translucent gum-resin, described as white and clear. The commentary compares manna's body to bdellium, and notes the Hebrew equivalent 'body of pearl' (ܓܘܢܐ ܕܡܪܓܢܝܬܐ).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܕ","severity":"info","text":"The commentary cites David's words: 'Why, O Lord, did you kindle a fire from afar?' This echoes Psalm 39:3 (Peshitta), where David speaks of a distant fire, used here as a typological comparison for Moses' request for helpers.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܢܢܐ","severity":"info","text":"The description of manna as white, fine, and tasting of honey, oil, milk, and butter, and its comparison to coriander seed and bdellium, draws on Exodus 16:31 and Numbers 11:7-9, where manna is described as resembling coriander seed and having a taste like wafers with honey.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܢܐ ܒܐܫܼܬ ܠܥܒܕܟ","severity":"info","text":"The passage transitions from describing manna's physical properties to a narrative about Moses' request for seventy helpers. The phrase 'to make manna by fire' is clarified as a comparison, not a literal event, linking to David's psalm and Moses' need for assistance.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡ̈ܠܦܢܐ ܘܡܪ̈ܬܝܢܐ","severity":"info","text":"The commentary interprets the seventy men as 'teachers and leaders of the people' (ܡ̈ܠܦܢܐ ܘܡܪ̈ܬܝܢܐ), reflecting a later Syriac exegetical tradition that sees Moses' appointment of elders as a model for ecclesiastical hierarchy.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna or unclear reading in the phrase 'ܠܡܢܐ ܒܐܫܼܬ ܠܥܒܕܟ' (to make manna by fire), which the commentary clarifies as a comparison, not a literal event. The exact referent of 'fire' in David's quote is ambiguous but is taken as a metaphor for divine assistance."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܘܡܿܒܨܪ ܡܼܢ ܪܘܼܚܐ ܕܥܠܘܗܝ ܡܿܥܒܕ ܒܗܘܿܢ ܕܢܬܒܘܿܢ: ܐܝܟܢܐ ܕܡܐ ܕܢܗܘܐ ܪܛܢܐ ܐܘܿ ܕܝܼܢܐ ܟ݀ܠܚܕ ܡܼܢ ܗܿܠܝܢ ܢܪܬܐ ܘܢܟܘܢ ܘܢܕܘܢܼ: ܘܡܐ ܕܐܢܫ̈ܝܼܢ ܪܛܢܝܼܢ: ܐܚܪ̈ܢܐ ܠܐ ܢܣܝܥܘܢܼ ܐܢܘܢܿ: ܕܗܐ ܐܝܬ ܒܟܘܿܢ ܣܒ̈ܐ ܕܐܬܓܒܝܼܘ ܕܢܦܢܘܿܢ ܘܐܒܿܨܘܿܪ ܡܼܢ ܪܘܼܚܐ ܕܥܠܝܟ ܗ̄ ܠܘ ܟܕ ܡܬܼܒܨܪܐ ܗܝܼ ܕܝܼܠܗ: ܟܝܢܗܿ ܕܡܘܗܒܬܐ ܗܕܐ ܠܐ ܒܿܨܪܐ: ܢܣ̈ܘܿܒܐ ܐܢܘܿܢ ܕܥܿܬܪܝܼܢ ܘܒܿܨܪܝܼܢ: ܘܐܟܙܢܐ ܕܟܝܢܗܿ ܕܢܘܼܪܐ ܠܐ ܒܿܨܪ ܟܕ ܣܓ̈ܝܐܐ ܡܘܚܕܝܼܢ ܡܼܢ ܚܕ ܠܡܦܝܕܐ: ܘܗܘܼ ܐܝܟ ܕܐܝܼܬܘܗܝ ܡܿܥܬܪ: ܐܠܐ ܗ݀ܝ ܕܐܒܿܨܘܿܪ ܡܼܢ ܪܘܼܚܟ ܘܐ݀ܨܝܼܡ ܥܠܝܗܘܿܢ܇ ܕܢܬܝܕܥܘܢܼ ܕܬܚܝܬ ܫܘܼܥܒܕܟ ܐܢܘܿܢ: ܘܡܢܟ ܫܩܼܠܘ ܡܘܗ̈ܒܬܐ ܒܗ݀ܝ ܕܡܢܗܿ ܫܿܩܠܝܼܢ܇ ܒܗܕܐ ܥܠ ܪܒܘܼܬܐ ܕܡܘܫܐ ܪܡܿܙ: ܘܥܠ ܒܨܝܼܪܘܼܬܐ ܕܗܿܠܝܢ܀ ܬܘܼܒ ܠܐ ܝܗܼܒ ܠܗܘܿܢ ܪܘܼܚܐ ܐܘܿܟܝܼܬ ܫܘܼܟܢ ܐܚܪܢܐ: ܐܝܟܢܐ ܕܠܐ ܬܟܼܪܐ ܠܡܘܿܫܐ: ܕܗܐ ܩܼܡ ܒܥܡܐ ܫܒܥܝܼܢ ܐܟܘܬܗ ܘܐܚܪܬܐ ܕܠܪܥܝܢܐ ܕܗܿܠܝܢ ܢܩܦܚ: ܕܠܐ ܢܐܡܪܘܢܼ ܕܗܘܼܘ ܐܝܟ ܡܘܫܐ ܒܗ݀ܝ ܕܡܼܢ ܐܠܗܐ ܩܒܼܠܘ ܪܘܼܚܐ: ܐܠܐ ܡܢܗ ܡܬܼܩܘ ܐܝܟ ܕܨܗܝܐ ܡܼܢ ܢܒܥܐ ܘܒܫܘܼܥܒܕܗ ܐܝܬܝܗܘܢܿ ܐܬܼܩܕܫܘ ܡܚܪ ܗ̄ ܘܥܡ ܗܿܠܝܢ ܝܼܠܦ ܡܘܫܐ ܒܓܠܝܢܐ ܥܠ ܒܣܪܐ ܕܡܛܝܒ ܕܢܐܟܠܘܢܼ܀ ܐܬܩܕܫܘ ܡܚܪ ܗ̄ ܦܪܘܿܫܘ ܢܦܫ̈ܬܟܘܿܢ ܠܘܬ ܩܘܼܒܠܐ ܕܒܣܪܐ: ܓܠܝܐ ܗܿܝ ܐܝܟ ܕܐܡܼܪܢܢ ܡܼܢ ܠܥܠ: ܕܬܪܬܝܢ ܙܒܢ̈ܝܼܢ ܐܚܬ ܠܗܘܢܿ ܒܣܪܐ܀ ܥܕܡܐ ܕܢܦܘܿܩ ܡܼܢ ܢܚܝܼܪ̈ܝܟܘܿܢ ܗ̄ ܥܕܡܐ ܕܓܿܝܣܝܢ ܐܢܬܘܿܢ ܬܢܢܐ܆ ܡܼܢ ܠܐ ܦܫܪܐ ܕܝܥܢܘܼܬܟܘܿܢ܀ ܘܢܗܼܘܐ ܠܟܘܿܢ ܐܦܬܪܐ ܗ̄ ܬܘܼܟܼܡܗ: ܗܕܐ ܡܿܢ ܡܼܢ ܣܓܝܐܘܬܐ ܕܡܐܟܘܠܬܐ ܗܿܘܝܐ: ܘܡܼܢ ܠܐ ܦܫܪܐ܀","english":"and he diminishes from the Spirit that is upon him, acting in it that it might be diminished, just as when there is a deficiency or a surplus, each one of those elders and deacons and judges, and when the deficient ones are increased, the others are not able to act, for behold, there are among you elders who have been chosen to act and to diminish from the Spirit that is upon you, not when it is being diminished of its own accord. The nature of this gift is not diminished; the elders who are rich and poor, and just as the nature of the Torah is not diminished when many are nourished from one loaf, and He is as one who enriches, but this that you diminish from the Spirit and fast concerning them, that it might be known that they are under your authority, and from you they receive gifts in this that they receive from her. In this he hints at the greatness of Moses and the smallness of the elders. Again, he did not give them the Spirit openly, nor did he leave others, so that it would not be burdensome to Moses, for behold, seventy of the people stood with him and others for the guidance of the elders who struck, so that they would not say that they were like Moses in this that they received the Spirit from God, but from him they were measured as a thirsty one from a spring, and in his authority they were sanctified. Tomorrow he and the elders will teach Moses openly about the flesh that is prepared that they eat. Sanctify yourselves tomorrow, separate yourselves towards the portion of flesh. It is clear as he said above, that twice the flesh came down to them. Until the Spirit goes out from your chosen ones, until the armies become you, what is the sign? From the interpretation of your knowledge. And let there be for you a place, its interpretation: this is from the abundance of food that is, and from the interpretation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts Moses’ unique reception of the Spirit with the elders’ mediated authority, who receive only by diminishment under his control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܐ","severity":"info","text":"The Syriac term rūḥā can mean both ‘Spirit’ (divine) and ‘spirit’ (human or prophetic). Here it likely refers to a prophetic or governing spirit granted to Moses, not the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numbers 11:16–17","severity":"info","text":"The mention of seventy elders and the distribution of flesh echoes Numbers 11:16–17, where seventy elders are appointed and manna is supplemented by quail.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar. His commentary reflects a typological method, reading the wilderness narrative as prefiguring ecclesiastical hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (diminution of Spirit) to a specific application (elders’ authority), then to a command about sanctification and flesh, mirroring a homiletic pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, especially regarding the identity of ‘the Spirit’ and the referent of ‘her’ in ‘they receive from her’, which may be the gift or the Torah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether ܪܘܼܚܐ refers to the Holy Spirit or a prophetic spirit; whether the elders’ diminution is literal or metaphorical; the referent of the feminine suffix in ܡܢܗܿ (from her)."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܐܬܢܒܝܼܘ ܘܠܐ ܐܘܣܼܦܘ ܗ̄ ܟܿܬܒ ܥܠ ܫܒܥܝܼܢ ܣܒ̈ܐ: ܘܕܐܝܟܢ ܫܼܪܬ݀ ܪܘܼܚܐ ܥܠܝܗܘܢܿ ܐܬܢܒܝܼܘ ܐܝܟ ܕܢܬܝܕܥܘܢܼ ܕܒܫܪܪܐ ܩܒܼܠܘ ܪܘܼܚܐ܀ ܗ݀ܝ ܕܠܐ ܐܘܣܼܦܘ ܗ̄ ܠܐ ܐܬܢܒܝܼܘ ܬܘܼܒ ܒܿܬܪ ܗ݀ܝ ܢܒܝܘܼܬܐ ܩܕܡܝܬܐ܀ ܐܝܬܝܗܿ ܗܼܘܬ݀ ܢܒܝܘܼܬܗ ܕܐܝܟܢ ܥܬܝܼܕ ܐܠܗܐ ܕܢܥܠ ܠܥܡܐ ܠܐܪܥܐ ܕܟܢܥܢ ܘܐܦ ܥܠ ܦܪ̈ܝܫܬܐ ܕܣܿܥܪ ܗܼܘܐ ܐܠܗܐ ܠܥܡܐ: ܦܪܝܫܐܝܬ ܘܪܘܒܐܝܬ ܡܫܼܬܥܝܢ ܗܼܘܘ ܥܠ ܡܐܬܝܼܬܐ ܕܣܠܘܝ܀ ܘܥܠ ܐܚܪ̈ܢܝܬܐ ܕܡܣܼܬܥܪ̈ܢ ܗܼܘ̈ܝ ܒܥܡܐ܆ ܒܕܪ̈ ܕܒܿܬܪܟܢ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܒܕܪ̈ܐ ܕܒܿܬܪܟܢ ܕܢܒܝܘܼܬܐ: ܗܕܐ ܗܿܝ ܕܡܘܿܫܐ ܐܦܩ ܠܢ ܡܼܢ ܡܨܪܝܢ ܘܝܫܘܿܥ ܡܥܠ ܠܢ ܠܐܪܥ ܕܟܢܥܢ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܢܒܝܘܼܬܐ ܡܿܡܠܐ ܥܠ ܙܒܢܐ ܕܥܒܼܪ: ܐܝܟ ܗ݀ܝ ܕܐܡܼܪ ܡܘܫܐ ܒܪܝܫܝܬ ܒܪܼܐ ܐܠܗܐ ܠܫܡܝܐ: ܘܥܠ ܗܿܠܝܢ ܠܐ ܡܠܼܠܘ ܣܒ̈ܐ ܥܠ ܙܒܢܐ ܕܩܿܐܡ ܘܥܠ ܙܒܢܐ ܕܥܬܝܼܕ: ܢܒܝܘܼܬܐ ܕܗܿܠܝܢ ܐܝܬܝܗܿ ܗܼܘܬ݀܆ ܥܠ ܙܒܢܐ ܕܩܿܐܡ ܕܒܗ ܒܥܕܢܐ ܗܘܼܐ ܘܥܒܼܪ: ܘܠܐ ܐܠܼܨܬ݀ ܕܢܬܟܼܬܒ܇ ܒܕܠܘ ܕܢܗܘܘܿܢ ܢܒ̈ܝܐ ܝܗܼܒ ܠܗܘܿܢ ܪܘܼܚܐ܇ ܐܠܐ ܕܢܗܘܘܿܢ ܪ̈ܝܫܢܐ ܘܗܕܐ ܗܿܝ ܗ݀ܝ ܕܠܐ ܐܘܣܼܦܘ: ܕܬܘܼܒ ܠܐ ܐܬܢܒܝܼܘ: ܘܗ݀ܝ ܕܐܬܢܒܝܼܘ ܒܗܿܘ ܥܕܢܐ܇ ܡܛ݀ܠ ܕܡܼܢ ܡܪܝܐ ܐܬܦܼܩܕܘ: ܘܝܣܪܐܝܠ ܢܫܬܪܪ ܕܡܪܝܐ ܐܩܝܼܡ ܐܢܘܿܢ ܡܕܒܪ̈ܢܐ ܘܢܫܡܥ ܐܢܘܿܢ܀","english":"they were chosen and did not add. It is written concerning the seventy elders: and how the Spirit rested upon them, they were chosen, as is known, that in truth they received the Spirit. That which they did not add, they were not chosen again after that first choosing. Their choosing was such that God was about to bring the people into the land of Canaan, and also concerning the separations that God was making for the people: separately and in the majority they were being occupied with the coming of Salu. And concerning other things that were being done among the people, in the generations that follow. Others say in the generations that follow concerning the choosing: this is that which Moses brought out from Egypt and Joshua brought into the land of Canaan. Others say that the choosing speaks concerning the time that has passed: as when Moses said, \"In the beginning God created the heavens,\" and concerning these the elders did not speak concerning the present time and concerning the future time. The choosing of these was concerning the time that is present, in which it happened and passed, and it was not necessary that it be written, lest the prophets give the Spirit to them, but that they be leaders, and this is that which they did not add: that they were not again chosen. And that which they were chosen at that time, because they were commanded by the Lord, and Israel was confirmed that the Lord established for them leaders, and they obeyed them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ ܫܒܥܝܼܢ ܣܒ̈ܐ","severity":"info","text":"The phrase 'concerning the seventy elders' alludes to Numbers 11:16–17, where Moses appoints seventy elders to assist in judgment, a key passage for Bar Salibi's commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܐ","severity":"info","text":"The term 'Spirit' (rūḥā) here denotes the prophetic or judicial spirit, not the Holy Spirit, consistent with Bar Salibi's usage in the commentary to describe the authority conferred on the elders.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܠܘܝ","severity":"info","text":"The reference to 'the coming of Salu' likely alludes to a figure or event in the wilderness period, possibly a leader or a rebellion, though the exact identity is unclear in the extant sources.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"The repeated phrase 'Others say' introduces alternative interpretations of the elders' choosing, a common structural device in Bar Salibi's commentary to present multiple exegetical traditions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܒܫܪܪܐ ܩܒܼܠܘ ܪܘܼܚܐ","severity":"info","text":"The assertion that the elders 'in truth received the Spirit' reflects a later Syriac tradition that the seventy elders of Numbers were endowed with prophetic authority, a theme developed in patristic and monastic literature.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܢܒܝܼܘ ܘܠܐ ܐܘܣܼܦܘ","severity":"caution","text":"The phrase 'they were chosen and did not add' is ambiguous: it may mean they did not add to their number or did not add further acts; the commentary's subsequent discussion suggests the latter, but the text is not explicit.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Salu' is uncertain; it may be a proper name or a corruption.","The phrase 'they were chosen and did not add' could be read as either numerical or qualitative."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܐܠܕܕ ܘܡܝܕܕ ܟܢ ܕܠܐ ܐܬܼܘ ܠܡܫܟܢܐ ܟܕ ܛܒ ܟܬܝܼܒܝܼܢ ܗܼܘܘ ܡܛ݀ܠ ܕܡܘܫܐ ܫܒܥܝܼܢ ܓܒܪ̈ܐ ܐܬܦܼܩܕ ܠܡܓܒܐ: ܗܘܼ ܕܝܢ ܡܘܫܐ ܐܘܣܦ ܬܪܝܢ܇ ܐܝܟ ܕܠܐ ܢܗܘܐ ܚܪܝܢܐ ܒܥܡܐ: ܐܝܟ ܕܢܬܓܒܐ ܡܼܢܟ݀ܠ ܫܒܛܐ ܫܬܐ ܫܬܐ ܓܒܪ̈ܐ: ܐܝܟ ܕܢܐܠܦ ܡܼܢ ܐܠܗܐ ܥܠܝܗܘܢܿ ܠܘ ܓܝܪ ܗܼܢܘܿܢ ܨܒܼܘ ܠܡܐܼܬܐ ܐܠܐ ܗܘܼ ܡܘܿܫܐ ܐܪܦܝܼ ܐܢܘܿܢ: ܐܠܗܐ ܕܝܢ ܟܕ ܫܠܡ ܠܓܒܝܼܬܗ ܕܡܘܫܐ ܝܗܼܒ ܠܗܘܢܿ ܛܝܒܘܼܬܐ ܟܕ ܪܚܝܼܩܝܼܢ ܡܼܢ ܡܫܟܢܐ: ܘܐܬܢܿܒܝܼܘ ܐܝܟ ܚܒܪ̈ܝܗܘܢܿ܀ ܡܪܝ ܡܘܫܐ ܟܠܝܼ ܐܢܘܿܢ ܗ̄ ܝܫܘܿܥ ܟܕ ܕܚܼܠ ܡܼܢ ܛܢܢܐ ܕܗܘܼܐ ܒܒܢܝ̈ܢܫܐ ܐܡܼܪ ܠܡܘܫܐ ܕܢܟܼܠܐ ܐܢܘܿܢ ܠܐܠܕܕ ܘܡܝܕܕ ܕܐܡܿܪܝܢ ܗܼܘܘ ܠܡܘܫܐ ܐܦܩܼܢ ܡܼܢ ܡܨܪܝܢ ܘܝܫܘܿܥ ܡܿܥܠ ܠܢ ܠܐܪܥܐ ܕܟܢܥܢ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܗܼܘܘ ܠܡܘܫܐ ܐܦܩܼܢ ܡܼܢ ܡܨܪܝܢ ܘܝܫܘܿܥ ܡܿܥܠ ܠܢ ܠܐܪܥܐ ܕܟܢܥܢ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܠܘ ܡܛ݀ܠ ܗ݀ܝ ܕܐܡܿܪܝܼܢ ܗܼܘܘ ܕܝܫܘܿܥ ܡܿܥܠ ܠܢ ܠܐܪܥܐ ܕܟܢܥܢ܇ ܐܡܪ ܠܡܘܫܐ ܕܢܟܼܠܐ ܐܢܘܿܢ: ܐܠܐ ܡܛ݀ܠ ܗܿܝ ܕܥܒܼܪ ܦܘܼܩܕܢܟ ܘܟܕ ܐܢܬ ܟܬܼܒܬ ܐܢܘܿܢ܇ ܒܣܪܘ ܘܠܐ ܐܬܼܘ ܠܢܫܟܢ ܙܒܢܐ܀ ܐܝܟ ܚܒܪ̈ܝܗܘܢܿ܇ ܡܿܕܝܢ ܟܠܝܼ ܐܢܘܿܢ ܡܼܢ ܗܕܐ ܛܝܒܘܼܬܐ܀ ܡܘܫܐ ܐܡܼܪ ܠܐ ܬܼܛܢܢܝ ܗ̄ ܐܢܬ ܠܡ ܡܼܢ ܚܘܼܒܐ ܘܛܢܢܐ ܫܦܝܼܪܐ ܕܐܝܬ ܒܟ ܐܡܿܪ ܐܢܬ ܗܿܠܝܢ: ܐܠܐ ܐܢܿܐ ܠܐ ܙܿܕܩ ܠܝܼ ܕܐ݀ܬܒܥ ܐܝܼܩܪܐ ܕܝܼܠܝ ܒܛܢܢܐ ܕܥܠܗܘܿܢ܀ ܡܿܢ ܕܝܢ ܥܒܼܕ ܟ݀ܠܗ ܥܡܐ ܕܡܪܝܐ ܗ̄ ܪܓܐ ܗܼܘܬ݀ ܕܟ݀ܠܗ ܥܡܐ ܗܿܟܢ ܢܬܢܼܒܐ܀ ܪܘܼܚܐ ܫܩܼܠܬ݀ ܡܼܢ ܩܕܡ ܡܪܝܐ ܗ̄ ܒܿܥܐ ܕܢܐܡܪ ܥܠ ܣܠܘܝ܀ ܪܘܼܚܐ ܠܡ ܕܬܝܡܢܐ܀ ܗܿܝ ܕܡܼܢ ܩܕܡ ܡܪܝܐ ܗ̄ ܕܡܼܢ ܪܡܙܐ ܐܠܗܝܐ ܐܬܼܬ݀ ܪܘܼܚܐ ܕܬܝܡܢܐ܀","english":"Eldad and Medad, who were not able to come, for it is well written that they were, because Moses was commanded to choose seventy men. But Moses added two, so that there would be no deficiency among the people, as it was chosen from each tribe six men, as God taught concerning them. For they did not wish to come, but Moses let them go. But God, when he completed Moses' selection, gave them grace, while they were far from ability, and they were chosen like their companions. My Lord Moses stopped them. O Joshua, when he feared from the error that occurred among the spies, said to Moses, \"Stop them, Eldad and Medad, who were saying to Moses, 'Take us out of Egypt, and Joshua will bring us into the land of Canaan.'\" Others were saying to Moses, \"Take us out of Egypt, and Joshua will bring us into the land of Canaan.\" Others said, \"Not because of this that they were saying, that Joshua will bring us into the land of Canaan, said to Moses, 'Stop them,' but because of this, that they transgressed your commandment, and when you wrote them, they were deficient and did not come to find an opportunity.\" Like their companions, what then stopped them from this grace? Moses said, \"Do not err, O you, for from the fault and error that is good in you, you say these things; but it is not right for me to seek my own honor through the error concerning them.\" But when the whole people of the Lord did, it was the desire that the whole people be thus chosen. The Spirit took from before the Lord, O that he would speak concerning Selwi. The Spirit, O of Timatha, that which from before the Lord, O that from a divine sign came the Spirit of Timatha.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܠܕܕ ܘܡܝܕܕ","severity":"info","text":"Eldad and Medad are figures from Numbers 11:26–27, where they are among the elders but do not enter the tabernacle. Bar Salibi uses them to illustrate a deficiency in the selection of the seventy.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܐ ܫܒܥܝܢ ܓܒܪ̈ܐ ܐܬܦܼܩܕ ܠܡܓܒܐ","severity":"info","text":"This echoes Numbers 11:16, where Moses is commanded to gather seventy elders. Bar Salibi adds that Moses chose two extra to avoid deficiency, a detail not in the biblical text.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܢܢܐ ܕܗܘܼܐ ܒܒܢܝ̈ܢܫܐ","severity":"info","text":"The 'error among the spies' refers to the incident in Numbers 13–14, where the spies sent to Canaan return with a discouraging report, leading to a divine punishment. Bar Salibi connects this to Eldad and Medad's refusal.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܘܼܚܐ ܕܬܝܡܢܐ","severity":"caution","text":"The phrase 'Spirit of Timatha' is obscure; it may refer to a local tradition or a textual corruption. The passage ends with a divine sign bringing this spirit, possibly a gloss or a later insertion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"The repetition of 'Others said' introduces a layered argument: first, a direct quote of Eldad and Medad's demand, then a correction that their sin was transgression, not the content of their speech.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Selwi' and 'Timatha' is unclear; they may be place names or personal names from a lost source.","The phrase 'My Lord Moses stopped them' could be a direct address or a narrative aside; the Coptic cues suggest a narrative classification."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܘܣܠܘܝ ܒܪܝܐ ܗܼܘܬ݀ ܘܐܝܬܝܗܿ ܗܼܘܬ݀ ܥܠ ܝܡܐ: ܐܟܡܐ ܕܗܿܝܕܝܢ ܩܡܨܐ ܩܿܐܡ ܗܼܘܐ ܘܒܦܘܼܩܕܢܐ ܕܡܪܝܐ ܣܠܼܩ ܒܪܘܚܐ ܕܬܝܡܢܐ ܡܼܢ ܝܡܐ܀ ܘܐܪܝܡܼܬ݀ ܥܠ ܡܫܪܝܼܬܐ ܗ̄ ܟܣܼܝܬ݀ ܠܡܫܪܝܼܬܐ ܘܠܚܕܪ̈ܝܗܿ ܡܪܕܐ ܝܘܡܐ ܚܕ ܗ̄ ܡܐܙܠܬܐ ܕܥܡܐ ܚܕ ܓܒܐ ܘܒܗܿܘ ܓܒܐ ܐܚܪܢܐ ܗܿܟܘܬ܀ ܐܝܟ ܬܪܬܝܢ ܐܡ̈ܝܼܢ ܥܠ ܐܪܥܐ ܗ̄ ܠܘ ܐܟܡܿܢ ܕܟܿܫܝܐ ܗܼܘܬ݀ ܥܠ ܚܕ̈ܕܐ ܐܡܿܪ ܗܼܘܐ ܗܕܐ: ܐܠܐ ܠܥܠ ܡܼܢ ܐܪܥܐ ܐܝܟ ܬܪܬܝܢ ܐܡܝܼ̈ܢ ܪܡܝܐ ܒܦܪܚܗܿ: ܕܗܿܟܢ ܕܠܝܼܠܐܝܬ ܬܬܠܼܒܟܝ ܡܼܢ ܟ݀ܠܢܫ܇ ܐܢ ܓܝܪ ܢܣܝܼܒܐ ܗܼܘܬ݀ ܥܠ ܐܪܥܐ܀ ܡܼܢ ܣܓܝܐܘܬܗܿ ܡܛܒܥܐ ܗܼܘܬ݀ ܠܡܫܟ̈ܢܝܗܘܿܢ ܘܐܝܟܢ ܗܼܢܘܢܿ ܘܢܚܬ̈ܝܗܘܢܿ ܡܣܝܒܪܝܼܢ ܗܼܘܘ ܛܥܢܐ ܕܐܝܟ ܗܿܟܢ ܥܣܪܐ ܟܪ̈ܘܢ ܗ̄ ܥܣܪܐ ܩܘ̈ܛܝܐ: ܐܘܿ ܟܪ̈ܝܐ: ܐܝܟ ܗܿܢܘܢ ܕܥܒܘܪܐ: ܐܘܿ ܥܣܪܐ ܘܓܪ̈ܐ ܟܢܼܫܘ܀ ܩܿܛܠܝܼܢ ܗܼܘܘ ܡܢܗܿ ܘܐܟܿܠܝܼܢ ܘܫܪܟܐ ܪܡܝܢ ܗܼܘܘ ܒܗܝܢ ܡܠܚܐ܀ ܘܫܿܛܚܝܼܢ ܐܘܟܝܼܬ ܦܿܪܣܝܼܢ ܠܗܝܢ ܚܕܪ̈ܝ ܡܫܪܝܼܬܐ ܒܫܡܫܐ: ܐܝܟ ܕܢܩ̈ܘܝܢ ܙܒܢܐ ܢܓܝܼܪܐ ܟܕ ܝܒ̈ܫܢ: ܘܟܒܝܼܫܐ ܒܗܝܢ ܡܠܚܐ: ܐܝܟ ܣܒܛܐ ܕܩܢܝܿܢܐ ܕܥܪ̈ܒܐ ܐܝܟ ܢܘ̈ܢܐ ܝܒܝܼܫ̈ܐ ܘܢܓܝܼ̈ܒܐ ܕܡܠܚܝܢ܀ ܬܩܼܦ ܪܘܓܙܐ ܒܥܡܐ ܗ̄ ܥܠ ܕܐܬܼܝܥܢܘ ܥܠ ܒܣܪܐ ܘܐܟܠܼܘ ܠܒܪ ܡܼܢ ܛܟܣܐ ܗܼܘܐ ܠܗܘܢܿ ܠܐ ܦܫܪܐ ܘܡܝܼܬܘ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ: ܥܠ ܕܪܓܘ ܪܓܬܐ ܘܪܛܢܼܘ܀ ܐܚܪ̈ܢܐ ܥܠ ܕܐܟܼܠܘ ܠܣܠܘܣ ܕܠܐ ܒܘܼܫܠܐ ܘܛܘܝܐ ܡܝܼܬܘ܇ ܟܕ ܦܩܝܼܕܝܼܢ ܗܼܘܘ ܕܠܐ ܢܐܟܠܘܢܼ ܒܣܪܐ ܚܝܐ ܐܝܟ ܚܝܘܬܐ܀","english":"And the quail came up from the sea, and it was upon the sea, as the locust stands, and by the command of the Lord it came up with the wind of the south wind from the sea. And it rose up over the camp, covering the camp and its surroundings for a day's journey of the people on one side and on the other side thus, like two cubits above the ground, not as it was difficult for them to come upon one another, but above the ground like two cubits high in its flight, so that you might be troubled at night by nothing, for it was taken upon the ground. And with its abundance it filled their tents, and as they were, their children were enduring a burden like ten talents, or ten kestiai, or like those of wheat, or ten gourds of weight. They killed them with it and ate, and the rest they threw into salt. And they spread them out and dried them around the camp in the sun, like dried fish, dried and salted, like a rod of reeds of the desert, like dry and salted fish. The anger of the people was strong because they had wearied over the flesh and ate outside the order that was for them, without forgiveness and death. Others said: because they lusted and raged. Others: because they ate the quail without cooking and roasting, and died, when they were commanded not to eat raw flesh like beasts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܠܘܝ","severity":"info","text":"The term ܣܠܘܝ (slwy) is the Syriac word for 'quail', derived from the biblical Hebrew שְׂלָו (śəlāw). It refers to the quail that God sent to the Israelites in the wilderness (Exodus 16:13; Numbers 11:31-32).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܠܘܝ","severity":"info","text":"The description of quail covering the camp and being dried and salted echoes Numbers 11:31-32, where the Israelites gather quail and prepare them. The commentary expands on the biblical narrative with details about the quantity and preparation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܪ̈ܘܢ","severity":"info","text":"The term ܟܪ̈ܘܢ (krwt) is a Syriac transliteration of the Greek κεράτιον (kerátion), a unit of weight equivalent to about 0.85 grams. The commentary uses it to describe the weight of the quail, indicating a large quantity.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܩܼܦ ܪܘܓܙܐ","severity":"info","text":"The commentary notes the people's anger and offers multiple explanations for the divine punishment: eating outside the prescribed order, lust and rage, or eating raw quail. This reflects later exegetical traditions that moralize the incident.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܣܪܐ ܘܓܪ̈ܐ","severity":"caution","text":"The phrase ܥܣܪܐ ܘܓܪ̈ܐ (ʿsrʾ wgrʾ) is ambiguous: it could mean 'ten gourds' (a measure) or 'ten weights' (from Greek γέρα). The context suggests a unit of weight, but the exact meaning is uncertain.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ten gourds of weight' (ܥܣܪܐ ܘܓܪ̈ܐ) is ambiguous; it may refer to a specific measure or a general weight. The reading 'ten gourds' follows the English draft, but the Syriac could also mean 'ten weights'.","The cause of the people's anger is given in multiple versions; the commentary does not resolve which is correct."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܥܠ ܨܒܘܼـܐ ܕܐܢܬܬܐ ܟܘܫܝܬܐ ܕܢܣܼܒ ܗ̄ ܗܕܐ ܡܿܢ ܢܣܼܒܗܿ ܩܕܡ ܨܦܘܪܐ ܐܡܬܝ ܓܝܪ ܕܐܙܼܠ ܘܐܩܼܪܒ ܥܡ ܟܘܫ̈ܝܐ ܚܙܬܗ ܒܪܬ ܡܠܟܐ ܘܪܚܡܼܬܗ ܘܐܡܼܪܬ݀ ܕܐܢ ܢ݀ܣܒ ܐܢܬ ܠܝܼ ܒܢ̈ܫܐ ܡܫܠܡܘܼ ܡܿܫܠܡܐ ܐܢܼܐ ܠܟ ܠܡܕܝܢܬܐ: ܘܟܕ ܚܼܙܐ ܕܠܝܬ ܦܘܼܪܣܐ ܕܬܬܢܣܼܒܝ ܡܕܝܢܬܐ: ܢܣܒܼܗܿ ܒܢܫ̈ܐ܆ ܘܫܠܼܡܘ ܠܗ ܟܘܫ̈ܝܐ: ܘܗܕܐ ܢܣܼܒܗܿ: ܩܕܡ ܕܢܥܪܘܿܩ ܡܼܢ ܡܨܪܝܢ܇ ܝܘܣܝܦܘܿܣ ܡܿܟܬܐ ܒܗܕܐ: ܘܕܬܪܒܝܣ ܡܬܼܩܪܝܐ ܐܢܬܬܐ܆ ܘܦܪܥܘܿܢ ܫܕܪܗ ܠܩܪܒܐ ܕܥܡ ܟܘܫ̈ܝܐ. ܘܗ݀ܝ ܕܡܠܠ ܒܗ ܐܗܪܘܢ ܘܡܪܝܡ܀ ܗܕܐ ܗܿܝ ܟܕ ܚܼܙܘ ܠܫܒܥܝܼܢ [] ܡܕܒܪ̈ܢܐ ܐܒܣܝܼܘ ܒܗ܇ ܘܐܣܼܒܪܘ [] ܡܝܬܪܝܼܢ ܡܢܗ ܐܘܿ ܚܘܝܢ ܠܗ [] ܘܐܬܚܝܼܒܘ ܕܩܪܝܼܒܝܼܢ ܠܐܠܗܐ [] ܡܢܗ: ܡܛ݀ܠ ܕܗܼܢܘܿܢ ܠܐ ܐܬܚܼܠܛܘ []: ܘܗܘܼ ܐܬܚܼܠܛ ܒܕܢܣܼܒ []ܬܐ ܠܗ ܐܢܬܬܐ ܘܗܕܐ ܡܚܫܒܬܐ []ܪܪܬ݀ ܒܬܪܥܝܼܬܗܘܢ ܕܡܥܠܝܢ ܡܢܗ [] ܕܐܬܝܗܼܒܬ݀ ܟܗܢܘܼܬܐ ܠܐܗܪܘܿܢ ܘܠܙܪܥܗ ܘܠܒܢ̈ܝ ܡܘܫܐ ܠܐ܆ ܘܥܠܼܬܐ ܕܗܠܝܢ ܚܘܼܫ̈ܒܐ ܒܝܼܫ̈ܐ܇ ܡܪܝܡ ܗܘܼܬ݀܆ [] ܓܝܪ ܐܛܥܝܬ݀ ܒܐܗܪܘܢ: ܐܝܟ ܚܘܐ []ܕܡ: ܘܐܟܿܠܩܪܨܐ ܐܙܝܼܥܗܿ ܠܬܘ ܗܕܐ ܐܟܡܐ ܐܢܬܬܗ ܕܐܝܘܿܒ ܕܬܕܠܘܿܚ ܠܡܘܫܐ܀","english":"Concerning the taking of the Cushite woman whom he had married, this was before the quail. For when he went and made war with the Cushites, the king’s daughter saw him and loved him, and she said, “If you take me in marriage, the Cushites will surrender the city to you.” And when he saw that there was no other way for the city to be taken, he married her, and the Cushites surrendered to him. And this marriage took place before he fled from Egypt. Josephus writes about this, and the woman is called Tharbis. And Pharaoh sent him to war against the Cushites. And this is what Aaron and Miriam spoke about. This is when the seventy elders saw him, they were grieved by it, and they considered that the better ones among them were more worthy of it, or that it was shown to them, and they were bound to offer sacrifices to God from it, because they were not mixed, but he was mixed by taking a wife. And this thought was fixed in the minds of the better ones among them, that the priesthood was given to Aaron and his seed, and to the sons of Moses it was not. And the cause of these evil thoughts was Miriam, for she led Aaron astray, as is shown, and the slanderer moved her to this, just as Job’s wife troubled Moses.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܟܘܫ̈ܝܐ","severity":"info","text":"The Cushites (Kushites) are identified with the people of Nubia or Ethiopia, a common trope in late antique and Syriac literature. Dionysius bar Salibi here follows Josephus (Antiquities 2.10) in narrating Moses’ marriage to a Cushite princess named Tharbis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܪܒܝܣ","severity":"info","text":"The name Tharbis (ܬܪܒܝܣ) is a Syriac rendering of the Cushite princess in Josephus’ account. The spelling varies in manuscripts; here it is given as a proper name without further etymology.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܗܪܘܢ ܘܡܪܝܡ","severity":"info","text":"The reference to Aaron and Miriam speaking about Moses’ marriage alludes to Numbers 12:1 (LXX) or the tradition of Miriam’s criticism of Moses for marrying a non-Israelite woman. The Syriac text does not quote a verse directly but echoes the biblical narrative.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܝܡ","severity":"info","text":"Miriam is portrayed as the instigator of evil thoughts against Moses, leading Aaron astray. This negative reception of Miriam is unusual in Syriac tradition, which typically honors her as a prophetess; it may reflect a polemical strand within the commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܘܒ","severity":"info","text":"The comparison of Miriam to Job’s wife, who troubled Moses, is a parallel drawn by Dionysius. Job’s wife is a figure of nagging or opposition in Syriac exegesis, used here to underscore Miriam’s role in sowing discord.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"The Syriac text contains several lacunae marked by brackets ([]), particularly in the section on the seventy elders and the sacrifices. The sense of the passage is reconstructed from context, but the exact wording is uncertain.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seventy elders' is unclear: they may be the Sanhedrin or a group of Israelite leaders. The phrase 'better ones among them' (ܡܥܠܝܢ ܡܢܗ) could refer to the elders or to the Cushites. The cause of Miriam's action is stated as leading Aaron astray, but the mechanism (e.g., slander) is not fully specified."],"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":25,"ref":"p25","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܠܐ ܢܣܼܒ ܡܘܫܐ ܐܢܬܬܐ ܕܬܪܬܝܢ: ܟܕ ܡܣܒܪܝܼܢ ܕܒܬܪ ܨܦܘܪܐ []ܒܗܿ ܟܕ ܗܘܼ ܡܿܫܥܼܒܕ ܠܦܪܥܘܿܢ ܘܐܝܼܬ̄ܘ []ܫ []ܝܠܐ ܡܼܢ ܥܠܬ ܒܪܬܗ ܕܦܪܥܘܿܢ []ܬܗ: ܘܡܘܣܦܝܼܢ ܕܐܦܠܐ ܠܨܦܘܪܐ ܐܬܩܪܒ ܒܿܬܪ ܚܼܙܘܐ ܕܚܼܙܐ ܘܚܝ̈ܠܐ ܕܣܥܪܘ܆ ܚܣܼܡܘ ܠܗܘܿܢ ܒܗ ܐܗܪܘܢ ܘܡܪܝܡ܇ ܒܗ݀ܝ ܕܚܙܐܘܗܝ ܕܪܒ ܘܡܥܠܝ ܡܢܗܘܢܿ: ܘܐܝܟ ܕܒܨܥܪܐ ܠܡ ܩܪܐܘܗܿ ܠܨܦܘܪܐ ܟܘܫܝܬܐ ܡܛ݀ܠ ܕܟܘܫ̈ܝܐ ܡܬܚܫܒܝܼܢ ܡܕܝ̈ܢܝܐ ܘܟܒܪ ܝܬܪܘܢ ܡܼܢ ܟܘܫ ܐܬܼܐ ܠܬܡܢ܆ ܘܐܝܬ ܠܡ ܕܐܡܿܪܝܼܢ ܕܡܕܝܢ ܡܼܢ ܟܘܿܫ ܓܘܝܬܐ ܐܝܬܝܗܿ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܟܕ ܚܙܼܘ ܐܗܪܘܢ ܘܡܪܝܡ ܠܪܒܘܼܬܗ ܕܡܘܫܐ ܕܣܿܓܝܼ ܡܥܠܝܐ: ܘܦܠܓܗ ܠܐܝܼܩܪܐ ܥܠ ܣܒ̈ܐ܇ ܐܣܼܒܪܘ ܕܐܒܕ ܫܘܼܒܚܗ ܘܐܬܬܚܬܝܼܘ ܐܦ ܗܼܢܘܿܢ ܒܨܥܪܗ ܕܝܼܠܗ܀ ܘܒܚܡܼܬܐ ܐܡܼܪܘ ܠܗ ܕܕܡܐ ܣܘܼܥܪܢܟ܀ ܠܐܢܫ ܕܢܣܼܒ ܐܢܬܬܐ ܟܘܫܝܬܐ ܡܿܢ ܓܫܼܦ ܨܥܪܟ ܘܐܝܟ ܗܿܘ ܕܙܢܝܼܬ ܒܟܘܿܫܬܐ ܗܿܟܢ ܐܬܒܐܫ ܠܢ ܒܐܝܼܩܪܟ ܕܝܗܼܒܬܝܗܝ ܠܣ̈ܒܐ: ܘܐܝܠܝܢ ܕܗܿܠܝܢ ܣܘܼ̈ܟܠܐ ܡܒܥܝܼܢ: ܠܐ ܐܡ݀ܪܝܼܢ ܕܢܣܼܒ ܣܟ ܐܢܬܬܐ. ܣܛܪ ܡܼܢ ܨܦܘܪܐ ܚܢܢ ܕܝܢ ܠܪܥܝܢܐ ܩܕܡܝܐ ܢ݀ܩܦܝܼܢܢ܇ ܘܝܥܩܘܿܒ ܐܘܪܗܝܐ ܠܗ ܡܿܙܕܩ܀ ܓܒܪܐ ܡܘܫܐ ܡܟܝܼܟ ܗܼܘܐ ܛܒ ܡܼܢ ܟܿܠܗܘܢܿ ܗ̄ ܡܼܢ ܦܘܼܩܕܢܐ ܕܐܠܗܐ ܟܬܼܒ ܡܘܫܐ ܗܿܠܝܢ ܚܠܦ ܡܦܩ ܒܪܘܚܐ ܘܠܘ ܡܼܢ ܨܒܝܿܢܗ܀ ܬܘܼܒ ܗܘܼ ܐܠܗܐ ܥܨܝܗܝ ܕܢܪܝܼܡܗ܇ ܝܟ ܕܢܐܠܦ ܕܠܘ ܫܚܝܡܐܝܬ ܪܚܡܗ ܘܣܪܝܩܐܝܬ܇ ܘܐܢ ܕܝܢ ܠܐ: ܐܝܟܢܐ ܗܘܼ ܡܘܫܐ ܡܿܩܠܣ ܗܼܘܐ ܢܦܫܗ: ܐܦܢ ܡܫܡܠܝ ܒܡܝܬܪܘܬܐ ܐܢ ܬܗܘܼܐ ܢܒܝܘܼܬܟܘܿܢ ܗ̄ ܐܡܼܪ ܗܕܐ ܐܠܗܐ ܠܐܗܪܘܢ ܘܠܡܪܝܡ: ܠܘ ܐܟܡܿܢ ܕܢܒܝܘܼܬܐ ܐܝܬ ܗܼܘܐ ܠܗܘܢܿ ܐܠܐ ܕܐܦܢ ܐܝܼܬ ܠܟܘܿܢ ܢܒܝܘܼܬܐ ܩܕܡ ܐܠܗܐ ܐܝܟ ܕܡܼܢ ܨܐܕܝ܇ ܐܠܐ ܠܘ ܐܝܟ ܗ݀ܝ ܕܡܘܫܐ܀","english":"Others say that Moses did not take a wife besides Zipporah, supposing that after the quail, while he was subjecting Pharaoh and bringing forth the people, Pharaoh’s daughter entered and took him. And they add that he did not even approach Zipporah after the vision he saw and the miracles that were performed. Aaron and Miriam reproached him because they saw that he was great and exalted above them. And as if in disparagement, they called Zipporah “the Cushite woman,” because the Cushites are considered Midianites, and Jethro came from Cush to Midian. And there are those who say that Midian is from Cush the great. Others say that when Aaron and Miriam saw the greatness of Moses, how very exalted he was, and that he divided the honor among the elders, they supposed that he had lost his glory and that they too had become diminished in their own disparagement. And in anger they said to him, “Your conduct is like that of a man who took a Cushite woman; for with the disgrace of your marriage, your honor is like that of one who debased himself with a Cushite woman; just as you were shamed by the Cushite woman, so you have been shamed in the honor you gave to the elders.” And those who seek these interpretations do not say that he took any wife besides Zipporah. Apart from Zipporah, however, the first shepherd adheres to this, and Jacob of Edessa agrees with him. Moses was very humble before all of them. By the command of God, Moses wrote these things concerning the departure of the spirit, and not by his own will. Moreover, God humbled him who raised him up, as he taught that he did not love him in a fitting manner and in vain. And if not, how would Moses have praised himself? “Even if you were filled with perfection, if there were sinfulness in you,” God said this to Aaron and Miriam: not that there was sinfulness in them, but that “even you have sinfulness before God, as is fitting, but not like that of Moses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܫܝܬܐ","severity":"info","text":"The term 'Cushite woman' (ܟܘܫܝܬܐ) is applied to Zipporah in disparagement, equating her with a Cushite because Cushites were considered Midianites. This reflects a tradition conflating Cush and Midian.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary references a tradition that Moses married Pharaoh's daughter during the exodus, a motif found in later Jewish and Christian legends. This is presented as an alternative to the biblical account of Zipporah.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage cites 'the first shepherd' and 'Jacob of Edessa' as authorities who hold that Moses took no wife besides Zipporah. This indicates the commentary's engagement with earlier Syriac exegetical traditions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents multiple interpretive options: some say Moses married Pharaoh's daughter, others deny any wife besides Zipporah. This dialectical structure is typical of Syriac commentary, weighing conflicting traditions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains lacunae (marked by brackets) and uncertain readings, particularly in the section on Pharaoh's daughter. The translation relies on reconstruction; some phrases may be ambiguous.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first shepherd' is not specified; it may refer to a known Syriac author or a generic figure.","The phrase 'departure of the spirit' (ܡܦܩ ܒܪܘܚܐ) is ambiguous: it could refer to Moses' death or a spiritual event."],"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":"ܐܢܿܐ ܡܪܝܐ ܡܬܼܓܠܐ ܐܢܼܐ ܥܠܝܟܘܿܢ ܗ̄ ܫܠܝܐܝܬ ܗ̄ ܐܝܟ ܐܢܫ ܕܚܿܙܐ ܘܚܿܠܡ ܚܠܡܐ ܪܒܐ: ܘܠܘ ܓܠܝܐܝܬ ܘܥܠܘܗܝ: ܐܠܐ ܐܝܟ ܕܒܨܝܼܪ ܚܼܙܘܐ ܡܼܢ ܥܠܘܐ ܐܘܿܟܝܼܬ ܓܠܝܘܼܬܐ: ܗܿܟܢܐ ܒܨܝܼܪ ܕܝܼܠܟܘܿܢ ܡܼܢ ܕܡܘܫܐ܀ ܒܚܼܙܘܐ ܘܠܘ ܒܕܡܘܼܬܐ ܗ̄ ܒܥܠܘܗܝ ܐܘܿܟܝܼܬ ܓܠܝܐܝܬ ܘܠܘ ܒܕܡܘܼܬܐ ܕܚܠܡܐ: ܐܝܟ ܕܚܼܙܐ ܝܘܣܦ ܘܦܪܥܘܿܢ ܟܦ̈ܐ ܘܫܡܫܐ ܘܬܘܪ̈ܬܐ ܕܐܝܬܝܗܝܢ ܕܡܘܼܬܐ ܒܠܚܘܕ ܐܝܟ ܡܦܩܬܐ ܕܫܒܥܝܼܢ: ܠܘܬ ܟ݀ܠ ܢܒܝܐ ܐܝܬܝܗܿ ܡܠܼܬܐ܀ ܐܢ ܢܗܼܘܐ ܢܒܝܐ ܕܝܼܠܟܘܿܢ ܗ̄ ܦܪܼܫ ܚܼܙܘܐ ܕܡܼܠܠ ܒܗ ܐܠܗܐ ܡ ܡܘܫܐ: ܡܼܢ ܕܢܒ̈ܝܐ ܐܚܪ̈ܢܐ ܘܐܗܪܘܢ ܘܡܪܝܡ: ܡܛ݀ܠ ܕܗܿܢܘܿܢ ܟܕ ܕܡܟܝܼܢ ܒܚܠܼܡܐ ܡܬܼܓܠܐ ܗܼܘܐ ܠܗܘܿܢ ܘܡܠܠ ܥܡܗܘܢܿ܆ ܘܗܕܐ ܟܒܪ ܒܡܨܥܝܘܼܬܐ ܕܡ̈ܠܐܟܐ܆ ܐܘܿ ܒܚܼܙܘܐ ܗ̄ ܒܚܘܬܐ ܢܦܫܢܝܬܐ: ܗ݀ܝ ܕܡܬܼܡܬܚܐ ܡܛ݀ܠ ܕܟܝܘܼܬܗܿ ܘܡܬܼܦܫܛܐ ܥܕܡܐ ܕܬܫܡܼܥܝ ܩ̈ܠܐ ܘܬܚܼܙܐ ܪܡܙܐ ܗ̄ ܕܡ̈ܘܬܐ ܥܡ ܡܘܫܐ ܠܡ ܠܘ ܗܿܟܢܐ ܡܿܡܠܠ ܐܢܼܐ܇ ܐܠܐ ܡܼܢ ܦܘܼܡܐ ܠܘܼܩܒܠ ܦܘܼܡܐܡ ܒܚܙܘܐ ܘܠܐ ܒܕܡܘܼܬܐ ܗ̄ ܠܘ ܒܚܠܼܡܐ ܘܠܐ ܒܚܙܬܐ ܢܦܫܢܝܬܐ܆ ܕܒܗܿ ܫܿܠܐܼ ܦܓܪܐ ܡܼܢ ܙܘܥܘ̈ܗܝ܆ ܐܠܐ ܒܚܼܙܘܐ ܓܠܝܐ ܕܝܼܕܝܼܥ ܘܓܠܐ ܠܪ̈ܓܫܐ ܘܠܗܘܢܐ ܘܠܘ ܒܡܨܥܝܘܼܬܐ ܡܠܐܟܝܬܐ ܐܠܐ ܗܘܼ ܐܠܗܐ ܡܠܠ ܠܗ ܡܼܢ ܦܘܼܡ ܠܦܘܼܡ ܘܡܬܼܚܙܐ ܠܗ ܒܕܡܘܼܬܐ ܗ݀ܝ ܕܡܟܢ ܕܢܬܼܚܙܐ ܒܗܿ ܐܠܗܐ܀ ܐܝܟ ܫܒܥܝܼܢ: ܒܚܙܬܐ ܘܠܘ ܒܪܡܙܐ ܗ̄ ܒܚܙܬܐ ܕܐܡܝܼܪܐ ܘܠܘ ܒܪ̈ܡܙܐ ܐܘܿܟܝܼܬ ܚܠ̈ܡܐ ܐܘܿ ܒܗܓ̈ܓܐ ܢܦܫ̈ܢܝܐ܀ ܐܠܐ ܒܟܿܠܗ ܒܝܬܝ ܡܗܝܡܢ ܗܼܘ ܗ̄ ܥܠ ܟܿܠܗ ܥܡܐ ܕܝܼܠܝ: ܐܝܟ ܡܠܟܐ ܡܗܝܡܢܐ ܣ݀ܡܬܗ܀ ܘܫܘܼܒܚܗ ܕܡܪܝܐ ܚܼܙܐ ܗ̄ ܠܓܠܝܢܐ ܫܒܝܼܚܐ ܘܢܗܝܼܪܐ ܐܫܬܘܝܼ܆ ܘܥܢܢܐ ܦܪܩܼܬ݀ ܡܼܢ ܡܫܟܢܐ ܗ̄ ܠܐܬܐ ܕܐܬܚܼܡܬ݀ ܥܠܝܗܘܢܿ ܡܼܢ ܡܪܝܐ܀","english":"...the Lord appeared to you secretly, as a man who sees and dreams a great dream, and not openly and upon him, but as in a small vision with a sign of revelation. Thus it was small for you with Moses. In a vision and not in a likeness he appeared to him with a sign of revelation, and not in the likeness of a dream, as Joseph and Pharaoh saw the hands, the sun, and the cows, which are only a likeness, like the interpretation of the Seventy. For every prophet, the word is his. If your prophet had distinguished the vision in which God spoke with Moses, from the other prophets, Aaron, and Miriam, because while they were sleeping, he appeared to them in a dream and spoke with them, and this through the mediation of angels, or in a vision with a spiritual eye, which is extended because of its nature and spreads until it hears voices and sees a sign of likenesses with Moses. But not thus did he speak with you; rather, mouth to mouth, in a vision and not in a likeness, not in a dream and not in a spiritual vision, in which the body rests with its movements, but in a clear vision that is known and revealed to the senses and to the understanding, and not through angelic mediation, but God himself spoke with him mouth to mouth and appeared to him in that likeness in which it is fitting for God to be seen. Like the Seventy: in a vision and not in a sign, in a vision of the spoken word and not in signs or dreams or spiritual cogitations. But in all my faithful house, he is over all my people, like a faithful king, his name. And the glory of the Lord he saw openly, glorious and bright, it was established, and the cloud was separated from what was possible, a sign that was limited over them with the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܼܙܘܐ","severity":"info","text":"The Syriac term ḥezwā (vision) is a technical term in Syriac mystical and prophetic literature, denoting a mode of divine communication distinct from dream (ḥelmā) or allegory (dmūtā).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܣܦ ܘܦܪܥܘܿܢ ܟܦ̈ܐ ܘܫܡܫܐ ܘܬܘܪ̈ܬܐ","severity":"info","text":"The reference to Joseph and Pharaoh’s dreams of hands, sun, and cows alludes to Genesis 41, where Joseph interprets Pharaoh’s dreams. The mention of the Seventy (Septuagint) indicates the Greek translation tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܥܝܼܢ","severity":"info","text":"The Seventy (Septuagint) is invoked as an authoritative interpretive tradition. Bar Salibi contrasts the Septuagint’s understanding of prophetic vision with his own, emphasizing direct divine speech.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܝܟ ܫܒܥܝܼܢ","severity":"info","text":"The phrase 'Like the Seventy' introduces a structural comparison: the author contrasts the Septuagint’s view of prophetic vision (as symbolic) with his own claim that Moses received a clear, direct vision.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܼܢ ܦܘܼܡܐ ܠܘܼܩܒܠ ܦܘܼܡܐ","severity":"info","text":"The phrase 'mouth to mouth' echoes the biblical description of God speaking to Moses in Numbers 12:8 (Peshitta), emphasizing direct, unmediated revelation, in contrast to mediated dreams or visions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫܘܼܒܚܗ ܕܡܪܝܐ ܚܼܙܐ ܗ̄ ܠܓܠܝܢܐ ܫܒܝܼܚܐ","severity":"caution","text":"The final sentence is textually uncertain: the phrase 'the glory of the Lord he saw openly' may be a gloss or a later insertion, as it shifts abruptly from the contrast of visions to a doxological statement.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'you' (singular) in the opening address is ambiguous: it may refer to Moses, the reader, or a specific interlocutor. The reading taken assumes it addresses Moses directly, consistent with the commentary's dialogic style.","The phrase 'like the interpretation of the Seventy' could mean either the Septuagint’s translation or its interpretive tradition; the reading taken follows the latter."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܘܗܐ ܡܪܝܡ ܓܪܒܼܬ݀ ܐܝܟ ܬܠܓܐ ܗ̄ ܟܕ ܐܬܦܢܝܼ ܐܗܪܘܢܿ ܕܢܚܘܼܪ ܒܗܿ܆ ܐܟܡܿܢ ܕܒܚܝܪܗ ܢܘܕܥܝܗܿ܆ ܕܠܘ ܗܿܠܝܢ ܐܡ݀ܪܐ ܠܟܝ ܕܠܐ ܬܡܼܠܠܝ: ܘܐܦܢ ܒܪܥܝܢܐ ܫܿܠܘ ܗܼܘܐ ܐܠܐ ܠܐ ܐܡܼܪ ܠܡܘܫܐ ܡܠܼܬܐ ܩܫܝܼܬܐ: ܥܕܡܐ ܕܗܝܼ ܡܠܠܼܬ݀ ܐܟܡܐ ܕܟܬܒܐ ܐܡܼܪ ܕܡܠܠܼܬ݀ ܠܡ ܡܪܝܡ ܩܕܡܐܝܬ: ܘܟܢ ܐܗܪܘܢ ܘܐܓܪܒܼܬ݀ ܡܪܝܡ ܡ݀ ܕܗܝܼ ܗܘܼܬ݀ ܥܠܼܬܐ ܕܢܛܥܐ ܐܗܪܘܢ ܘܢܡܠܠ: ܘܐܢ ܐܓܪܒܼܬ݀ ܒ݀ܬܪܟܢ ܐܬܼܕܟܝܬ݀ ܘܠܐ ܒܼܨܪܬ݀ ܐܘܿ ܚܣܼܪܬ݀ ܒܗܿܟܢ ܐܗܪܘܢ ܐܠܘܼ ܐܓܪܒ܇ ܒܿܬܪ ܕܘܼܟܝܗ ܠܐ ܡܿܨܐܼ ܗܼܘܐ ܕܢܟܗܢ: ܡܛ݀ܠ ܕܠܐ ܦܣܝܼܣ ܗܼܘܐ ܕܢܟܗܢ ܓܪܒܢܐ ܐܦ ܒ݀ܬܪ ܕܘܼܟܝܗ: ܘܐܠܘܼ ܗܕܐ ܗܼܘܬ݀: ܣܓ̈ܝܐܐ ܡܼܢ ܒܢ̈ܝ ܠܘܝܼ ܕܒܿܬܪ ܕܘܼܟܝܗܘܢܿ ܡܬܝܐܒܝܼܢ ܗܼܘܘ ܠܟܗܢܘܼܬܐ܀ ܬܘܼܒ ܠܐ ܐܓܪܒ ܐܗܪܘܢ ܐܝܟܢܐ ܕܠܐ ܢܐܡܪܘܢܼ ܗܿܢܘܿܢ ܕܣܼܥܘ ܥܠ ܟܗܢܘܼܬܐ ܘܒܠܥܼܬ݀ ܐܢܘܿܢ ܐܪܥܐ܇ ܕܚܢܢ ܠܐ ܡܠܠܼܢܢ ܒܡܘܫܐ ܐܠܐ ܡܟܗܢܝܼܢܢ ܘܐܗܪܘܢ ܕܡܠܠ ܒܗ ܘܐܓܪܒ: ܗܐ ܡܟܗܢ܀ ܬܘܼܒ ܠܐ ܐܓܪܒ ܐܗܪܘܢ ܕܠܐ ܢܗܘܐ ܒܗ ܡܘܼܡܝܐ ܡܛ݀ܠ ܕܟܗܢܐ ܗܿܘ ܘܬܬܫܝܼܛܝ ܠܗܿ ܟܗܢܘܼܬܐ ܘܠܐ ܢܗܼܘܐ ܐܝܟ ܡܝܼܬܐ ܕܢܦܼܩ ܡܼܢ ܟܪܣܐ ܕܐܡܗ ܗ̄ ܚܢܢ ܠܡ ܬܠܬܐ ܐܚ̈ܐ ܚܢܢ ܘܚܕ ܓܘܼܫܡܐ ܘܐܢ ܦܿܝܫܐ ܚܬܢ ܒܟܐܒܗܿ ܡܬܼܕܡܝܢܢܿ ܠܗ݀ܘ ܕܡܬܝܪܠܕ ܡܝܼܬܐ ܕܦܠܓܗ ܫܘܐ ܘܠܐ ܡܚܒܠ: ܦܠܓܗ ܕܝܢ ܐܚܪ̈ܢܐ ܝܬܝܼܪ ܘܐܒܝܼܠ ܘܦܿܐܫ ܒܟܪܣܐ܀ ܐܚܪܢܝܐܝܬ ܐܡܐ ܩܿܪܐ ܠܟܢܘܼܫܬܐ ܡܝܼـܐ ܠܡܪܝܡ ܡܛ݀ܠ ܓܪܒܗܿ: ܘܗܕܐ ܐܡܿܪ ܕܐܟܙܢܐ ܕܡܼܢ ܓܘ ܟܪܣܐ ܕܐܡܐ ܡܦܩܝܼܢ ܥܘܼܠܐ ܕܐܟܝܼܠ ܒܣܪܗ ܘܫܿܕܝܢ ܠܗ ܠܒܪ: ܗܿܟܘܬ ܠܡ ܐܦ ܠܗܿ ܡܼܢ ܡܨܥܬ ܟܢܘܼܫܬܐ ܕܥܿܡܪܐ ܗܼܘܬ݀ ܒܗܿ ܒܕܡܘܼܬ ܟܪܣܐ: ܢܦܩܼܬ݀ ܠܒܪ ܡܢܗܿ ܒܥܼܠܬ ܓܪܒܐ ܗܢܐ܇ ܘܗܫܐ ܠܡ ܐܝܟ ܡܝܼܬܐ ܣܪܝܐ ܚܫܝܼܒܐ ܠܝܼ܀","english":"And behold, Miriam was leprous like snow when Aaron saw her and was horrified by her, as one who saw her and recognized her, that it was not right for him to say to you that you should not speak. And also in the vision he was silent, but he did not speak a harsh word to Moses, until that speech, as the Scripture says that Miriam spoke first. And then Aaron and Miriam were leprous, because she was the cause of Aaron's error and speech. And then Miriam was purified afterwards, and she was not diminished or lacking in that Aaron, if he had been leprous, after his purification he would not have been able to be a priest, because it was not permitted that a leper be a priest even after his purification. And if this were so, many of the sons of Levi who after their purification would return to the priesthood would be many. Again, Aaron was not leprous, so that they would not say that he sinned against the priesthood and the earth swallowed him up, because he did not speak against Moses but was silent, and Aaron who spoke against him was leprous. Behold, he was silent. Again, Aaron was not leprous, so that there would be no blemish in him, because he was a priest and the priesthood would be disgraced by her, and it would not be like a dead thing that comes out from the womb of its mother, for there were three brothers, one body, and the rest remained in her pain, resembling that which is born dead, half of which is equal and not corrupt; but the other half is more and mournful and remains in the womb. Otherwise, the mother calls the leprosy water for Miriam because of her leprosy. And this he says, that just as from within the womb of the mother the fetus expels the impurity that it ate in her flesh and casts it out, so also for her, from the midst of the leprosy that dwelt in her in the form of a womb, she expelled from her the cause of this leprosy. And now, for me, she is considered like a dead, rotten thing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܪܒܼܬ݀","severity":"info","text":"The Syriac verb ܓܪܒܼܬ݀ (grabat) means 'she was leprous'. The root ܓܪܒ (grb) denotes leprosy, a condition that in biblical and patristic tradition often symbolizes moral or ritual impurity.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܠܼܬ݀ ܠܡ ܡܪܝܡ ܩܕܡܐܝܬ","severity":"info","text":"The phrase 'Miriam spoke first' alludes to Numbers 12:1, where Miriam and Aaron speak against Moses' Cushite wife. The commentary interprets this as the cause of Aaron's error.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܗܢܘܼܬܐ","severity":"info","text":"The commentary argues that Aaron was not leprous because leprosy would disqualify him from the priesthood permanently, even after purification. This reflects Levitical purity laws (Leviticus 13–14) and later Jewish and Christian priestly regulations.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝܼܬܐ ܕܢܦܼܩ ܡܼܢ ܟܪܣܐ","severity":"info","text":"The comparison of Miriam's leprosy to a dead fetus expelled from the womb echoes a motif found in earlier Syriac exegesis, such as Ephrem's typology of impurity being cast out like a stillbirth.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪܢܝܐܝܬ","severity":"info","text":"The final paragraph introduces an alternative interpretation: the mother calls leprosy 'water' for Miriam. This may reflect a later Syriac tradition that allegorizes leprosy as a purifying flood, akin to baptismal imagery.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܕܢܚܘܼܪ, ܐܟܡܿܢ) that may affect the precise sense of Aaron's reaction. The translation assumes a reading of horror and recognition.","The phrase 'ܟܢܘܼܫܬܐ ܡܝܼـܐ' (leprosy water) is ambiguous: it could mean 'water of leprosy' or 'leprosy as water'. The commentary takes it as a metaphor for expulsion of impurity."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܐܒܘܼܗܿ ܐܠܘܼ ܡܪܩ ܪܩܼ ܗܼܘܐ ܠܗܿ ܒܐܦܝ̈ܗܿ ܗ̄ ܐܦܢ ܩܕܡ ܐܒܘܼܗܿ ܐܣܟܼܠܬ݀ ܘܟܼܐܐ ܒܗܿ ܙܒܢܐ ܣܓܝܐܐ ܙܕܩ ܗܼܘܐ ܠܗܿ ܕܬܬܟܼܚܕܝ ܘܬܒܗܼܬܝ ܠܡܚܼܪ ܒܗ ܐܪܦܐ ܟܝܼܬ ܗܫܐ ܕܗܢܐ ܟ݀ܠܗ ܐܡܪܚܼܬ݀ ܕܬܪܫܐ ܠܡܘܿܫܐ ܕܐܝܼܬܘܗܝ ܠܝܼ ܡܗܝܡܢܐ܆ ܒܿܬܪ ܕܘܼܟܝܐ ܕܡܪܝܡ ܫܕܪ ܠܓܫ̈ܘܫܐ܀ ܝܘܡ̈ܬܐ ܝܘܡ̈ܝܐ ܒܟܪ̈ܐ ܗ̄ ܒܗ݀ܘ ܠܡ ܙܒܢܐ ܕܫܕܪ ܠܓܫ̈ܘܿܫܐ ܝܘܡ̈ܬܐ ܗܼܘܘ ܕܡܒܟܪ̈ܢ ܒܗܘܢܿ ܥܢܒ̈ܐ܀ ܚܡܬ ܬܢܢ ܠܘ ܠܐܢܛܝܘܿܟܝܐ ܩܿܪܐ: ܐܝܟ ܪܘܥܐ ܕܐܢܫ̈ܝܼܢ ܐܠܐ ܠܗ݀ܝ ܕܐܕܘܡ̈ܝܐ܀ ܝܘܡܢ ܚܡܐ ܩܿܪܝܢ ܠܗܿ ܛܝ̈ܝܐ܀ ܒܢ̈ܝ ܓܢܒܪ̈ܐ ܩܿܪܐ ܠܥܓܪ̈ܝ ܒܓܘܼܫܡܐ ܐܘܿܟܝܬ ܚܝ̈ܠܬܢܐ ܗܿܢܘܿܢ ܕܡܼܢ ܛܘܼܗܡܐ ܕܓܢܒܪ̈ܐ܀ ܐܬܼ، ܥܕܡܐ ܠܢܚܠܐ ܕܣܘܿܓܐܐ ܗ̄ ܟܕ ܒܟܿܠܗܿ ܐܪܥܐ ܦܿܗܝܢ ܗܼܘܘ ܐܬܼܘ ܠܢܚܠܐ ܕܐܝܼܬ ܒܗ ܓܘܼ̈ܦܢܐ ܣܓܝ̈ܐܬܐ܀ ܩܪܐܘܗܿ ܢܚܠܐ ܕܣܓܘܼܪܐ ܗ̄ ܡܛ݀ܠ ܕܩܼܛܦܘ ܡܼܢ ܬܡܢ ܣܓܘܼܠܐ܀ ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܠܘ ܒܩܘܼܦܐ ܛܥܢܘܼܗܝ ܐܠܐ ܦܣܼܩܘ ܫܒܘܼܩܐ ܡܼܢ ܬܡܢ܇ ܡܼܢ ܐܝܼܠܢܐ ܕܗܘܼ: ܐܝܟ ܕܢܗܼܘܐ ܫܒܘܼܩܐ ܚܠܦ ܩܘܼܦܐ: ܘܠܘ ܓܝܪ ܡܼܢ ܪܒܘܼܬܗ ܕܣܓܘܼܠܐ ܛܥܢܘܼܗܝ ܒܫܒܘܼܩܐ ܐܝܟ ܕܐܡܿܪܝܼܢ ܝܘܕ̈ܝܐ܆ ܐܠܐ ܐܝܟ ܕܠܢܘܼܛܪܐ ܕܠܡܐ ܢܓܫܘܿܦ ܒܗ ܡܕܡ ܐܘܿ ܐܝܼܕܐ ܘܢܬܼܚܒܠ܀ ܐܪܥܐ ܠܡ ܕܥܼܒܪܢ ܒܗܿ ܘܓܫܼܢܗܿ ܐܪܥܐ ܗ̄ ܟܕ ܐܬܼܘ ܓܫ̈ܘܿܫܐ ܐܪܡܝܼܘ ܕܚܼܠܐ ܒܥܡܐ܀ ܐܪܥܐ ܐܟܠܼܬ݀ ܥܡܘܪ̈ܝܗܿ ܗ̄ ܠܐܟܣ̈ܢܝܐ ܕܥܿܡܪܝܼܢ ܒܗܿ ܡܚܒܠܐ ܘܡܘܩܕܐ܀ ܓܒܪ̈ܐ ܐܢܘܿܢ ܕܡܫܘܼܚܬܐ ܗ̄ ܐܪ̈ܝܼܟܐ ܠܡ ܘܥܒ̈ܝܐ ܘܚܝ̈ܠܬܢܐ܀ ܐܡܼܪ ܝܫܘܿܥ ܘܟܠܒ ܠܥܡܐ܀ ܕܐܝܟ ܡܐܟܘܿܠܬܐ ܕܠܚܡܐ ܗܿܟܢ ܦܫܝܼܩ̈ܢ ܠܢ ܠܒܡܘܒܕܘܼ ܐܢܘܿܢ܀ ܒܙܢܐ ܐܚܪܢܐ ܠܚܡܢ ܐܢܘܿܢ ܗ̄ ܛܒ̈ܬܗܘܢܿ ܕܝܼܠܢ ܐܢܝܢ ܘܒܿܬܪ ܫܓܘܼܫܝܐ ܕܥܡܐ܀","english":"And her father spat in her face, and before her father she was disgraced and ashamed, and a great shame was due to her that she should be hidden and ashamed to look upon him. For now all this arrogance against Moses, who is my faithful one, after the purification of Miriam, he sent out spies. The days were the first days of that time when he sent the spies; they were the days of the firstborn in that region. The heat of the sun called Antioch, like the heat of the Ishmaelites, but for that of the Edomites. The day of the sun is called by the Arabs. The sons of men call the cities by the body, or the powers that are of the kind of men. Until the valley of the thicket, when the whole land was open, they came to the valley in which there are many pits. They called it the valley of the thicket because they cut down from there a thicket. The Ishmaelites said to him, \"Do not carry it in a basket, but cut a branch from there, from the tree that is there, so that the branch may be instead of a basket; for they did not carry it by the greatness of the thicket in a branch as the Jews said, but as a precaution lest something or a hand touch it and it be damaged.\" The land through which they passed and which they surveyed, the land, when the spies came, they cast fear among the people. The land devoured its inhabitants; the strangers who dwelt in it were destruction and burning. The men of stature were long and thick and powerful. Joshua and Caleb said to the people, \"Just as the eating of bread is easy for you, so is the destruction of these men.\" Another kind of bread for these men were the good things of these men, and after the disturbance of the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܒܘܼܗܿ","severity":"info","text":"The Syriac ܐܒܘܼܗܿ (ʼabūh) is the third-person masculine singular possessive 'her father', referring to Aaron as Miriam's father in this narrative context.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܦܐ","severity":"info","text":"The Syriac ܐܪܦܐ (ʼarpā) means 'shame' or 'disgrace', here describing Miriam's state after being spat upon by her father.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܫ̈ܝܼܢ","severity":"info","text":"The term ܐܢܫ̈ܝܼܢ (ʼaššīʿē) refers to the Ishmaelites, often used in Syriac literature for Arabs or Bedouins, linking the narrative to a broader ethnic context.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܫܘܿܥ ܘܟܠܒ","severity":"info","text":"The mention of Joshua and Caleb (ܝܫܘܿܥ ܘܟܠܒ) echoes the biblical account of the spies sent to Canaan (Numbers 13–14), where they alone gave a favorable report.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Miriam's disgrace and the sending of spies, with a shift to geographical and ethnographic details before returning to the spies' report.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪܥܐ ܠܡ ܕܥܼܒܪܢ ܒܗܿ","severity":"caution","text":"The phrase 'the land through which they passed' is ambiguous: it may refer to the land surveyed by the spies or to a specific region, but the Syriac does not clarify the antecedent.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her father' (Aaron) is assumed from context but not explicitly stated in this passage.","The phrase 'the land through which they passed' could refer to the spies' route or a broader territory.","The reference to 'Antioch' and 'Edomites' may be anachronistic or symbolic, not literal."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ܫܘܼܒܚܗ ܕܡܪܝܐ ܐܬܓܠܝܼ ܒܥܢܢܐ ܠܥܝܢ ܗ̄ ܗ݀ܝ ܥܢܢܐ ܕܐܝܼܬ ܗܼܘܐ ܥܠ ܡܫܟܢ ܙܒܢܐ܇ ܐܒܪܩܼܬ݀ ܟ݀ܠܗܿ܆ ܒܢܘܼܗܪܐ ܕܥܫܝܼܢ ܡܼܢ ܫܡܫܐ ܕܒܝܕ ܗܕܐ ܢܪܡܢ ܪܥܠܐ ܒܟܿܠܗܘܢܿ: ܗܿܫܐ ܢܐܪܒ ܚܝܠܟ ܡܪܝܐ ܗ̄ ܢܐܪܒ ܚܝܠܐ ܕܡܪܚܡܢܘܼܬܟ ܡܼܢ ܟܐܢܘܼܬܟ: ܐܝܟ ܕܡܠܼܠܬ ܘܐܡܼܪܬ ܗ̄ ܒܛܘܼܪ ܣܝܼܢܝ ܕܥܿܒܕ ܐܢܼܐ ܠܡ ܛܝܒܘܼܬܐ ܠܐܠ̈ܦܝ ܕܪ̈ܐ܀ ܬܘܼܒ ܢܐܪܒ ܚܝܠܟ ܗ̄ ܓܠܝܼ ܠܡ ܚܝܠܟ ܪܒܐ ܒܝܕ ܫܘܼܒܩܢܐ ܐܝܟ ܥܝܕ̈ܝܟ ܡܛ݀ܠ ܕܗܕܐ ܗܿܝ ܬܚܘܝܼܬܐ ܕܚܝܠܟ ܘܕܪܒܘܼܬܟ ܕܠܐ ܡܙܼܕܟܐ ܐܢܬ ܡܼܢ ܚܡܼܬܐ ܐܝܟ ܒܢܝܢ̈ܫܐ܀ ܫܒܩܿܬ ܠܗܘܢܿ ܐܝܟ ܡܠܼܬܟ ܗ̄ ܥܠ ܦܪܨܘܿܦ ܡܘܫܐ ܘܠܐܝܼܩܪܗ ܐܩܨ ܠܗܘܢܿ ܫܘܼܒܩܢܐ ܘܐܬܡܠܝܼ ܫܘܼܒܚܗ ܕܡܪܝܐ ܗ̄ ܫܘܼܒܚܗ ܠܓܠܝܢܐ ܩܿܪܐ܀ ܒܐܪܥܐ ܟܿܠܗܿ ܗ̄ ܒܐܪܥܐ ܗ݀ܝ ܕܚܕܪ̈ܝܗܘܢܿ ܟ݀ܠ ܡܪ̈ܓܙܢܝ ܗ̄ ܡܢܣܝ̈ܢܝ ܠܡ ܕܒܿܬܪ ܕܚܼܙܘ ܬܡܝܼܗ̈ܬܐ ܐܪܓܙܘܼܢܢܝ ܠܐ ܢܚܙܘܿܢ ܐܪܥܐ ܕܝܿܗܒ ܐܢܼܐ܀ ܥܒܕܝ ܟܠܒ ܚܠܦ ܕܗܼܘܬ݀ ܪܘܼܚܝ ܗ̄ ܐܬܿܬܢܝܼܚ ܒܗ ܨܒܝܿܢܝ܇ ܡܿܥܠ ܐܢܼܐ ܠܗ ܠܐܪܥܐ ܘܝܪܬ ܠܗܿ ܗܘܼ ܘܙܪܥܗ ܠܥܠܡ܀ ܪܘܼܚܐ ܬܢܢ ܠܨܒܝܿܢܐ ܩܿܪܐ܀ ܘܢܩܒܠܘܢܼ ܙܢܝܘܼܬܟܘܢܿ ܗ̄ ܙܢܝܘܼܬܗܘܿܢ ܐܡܿܪ: ܠܗ݀ܝ ܕܣܓܕܘ ܠܥܓܠܐ. ܘܐܦܢ ܠܐ ܚܝܿܒܝܼܢ ܗܼܘܘ ܒܢ̈ܝ ܕܡܬܬܒܥܝܼܢ ܗܼܘܘ ܙܢܝܘܼܬܐ ܕܐܒܗ̈ܝܗܘܢܿ: ܐܠܐ ܕܝܢ ܣܡܗܿ ܠܗܿܕܐ ܐܝܟ ܕܠܩܘܼܦܚܗܘܿܢ: ܕܐܝܟ ܗܿܘ ܕܝܼܠܦ ܙܢܝܘܼܬܗܘܿܢ ܡܬܼܛܪܦܝܼܢ ܗܼܘܘ ܒܢܝ̈ܗܘܿܢ ܒܡܕܒܪܐ ܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ܀ ܘܩܕܡ ܒܨܦܪܐ ܘܣܠܼܩ ܠܪܝܫ ܛܘܼܪܐ ܗ̄ ܥܡܐ ܒܿܬܪ ܕܫܡܼܥܘ ܡܕܡ ܕܚܪܩ ܘܓܙܪ ܐܠܗܐ܆ ܣܠܼܩܘ ܠܛܘܼܪܐ ܕܢܩܪܒܘܢܼ ܘܟܐܼܐ ܒܗܘܿܢ ܕܠܐ ܢܣܩܘܢܼ܀ ܠܐ ܫܡܥܘܼܗܝ ܘܩܒܘܬܐ ܘܡܘܫܐ ܠܐ ܦܼܪܩ ܡܼܢ ܡܫܪܝܼܬܐ ܠܬܚܘܝܼܬܐ ܕܠܐ ܠܿܘܐܼ ܠܗܘܿܢ ܥܘܼܕܪܢܐ ܐܠܗܝܐ: ܘܣܠܼܩܘ ܠܛܘܼܪܐ ܗ̄ ܠܡܐܪܬ ܐܪܥܐ܀","english":"The glory of the Lord was revealed in the cloud to the people, this cloud which was over the Tabernacle; it illuminated all of it, with the brightness of the fire like the sun, and by this it cast a tremor into all of them. Now show your power, Lord, show the power of your mercy with your anger, as you spoke and said on Mount Sinai, that you do good to thousands of generations. Again show your power, reveal your great power through forgiveness, as is your custom, because this is the demonstration of your power and your greatness, that you are not overcome with anger like the wicked. You left them according to your word, upon the person of Moses and for his honor you granted them forgiveness, and the glory of the Lord was filled, the glory that is called revealed. In all the land, in that land whose inhabitants were all agitators, they were troubling me, for after they saw the wonders they did not cease to anger the land that gave them. My servant Caleb, instead of being my spirit, my will was expanded in him; he entered with me into the land and inherited it, he and his seed forever. The spirit that is called to my will. And they received your zeal, their zeal, he said: to those who worshipped the calf. And they were not guilty among those who were being sought for the zeal of their fathers; but rather he placed this as their punishment, that as they learned their zeal, they were being destroyed among themselves in the wilderness for forty years. And before morning he went up to the top of the mountain, the people after they heard what God had decreed and ordained, they went up to the mountain to fight and were struck among themselves so that they did not go up. They did not listen to him, and the curse and Moses did not separate from the camp for the demonstration that divine help was not with them, and they went up to the mountain, to the land of the inheritance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܘܼܒܚܗ ܕܡܪܝܐ","severity":"info","text":"The phrase 'the glory of the Lord' echoes the biblical theophany at the Tabernacle (Exodus 40:34–35) and is here interpreted as a visible, illuminating presence.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܢܢܐ","severity":"info","text":"The Syriac word ܥܢܢܐ ('cloud') is a key term for divine manifestation; here it is the cloud over the Tabernacle that reveals the Lord's glory.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܘܼܪ ܣܝܼܢܝ","severity":"info","text":"The reference to Mount Sinai (ܛܘܼܪ ܣܝܼܢܝ) recalls the giving of the Law and God's promise of goodness to thousands of generations, alluding to Exodus 19–20.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܢܝܘܼܬܐ","severity":"info","text":"The term 'zeal' (ܙܢܝܘܼܬܐ) is used in a technical sense for the fervor of those who worshipped the golden calf; the commentary interprets their punishment as self-destruction in the wilderness for forty years.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܕܡ ܒܨܦܪܐ","severity":"info","text":"The narrative shifts to a new episode with the temporal marker 'before morning,' introducing the people's ascent to the mountain to fight, which is presented as a failed rebellion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܫܡܥܘܼܗܝ","severity":"caution","text":"The phrase 'they did not listen to him' is ambiguous: the antecedent could be Moses or God; the context suggests Moses, as the curse and Moses are linked in the following clause.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in 'they did not listen to him' is ambiguous; the context favors Moses, but God is also possible.","The phrase 'the land that gave them' is unclear; it may refer to the Promised Land or a specific territory."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܐܡܘܪ̈ܝܐ ܟܕ ܚܙܼܘ ܐܢܘܿܢ ܕܙܥܘܪܝܢ: ܩܛܠܘ ܠܟܿܠܗܘܿܢ: ܡܼܢ ܕܫܠܼܡܘ ܫܪܟܐ ܕܓܫ̈ܘܿܫܐ ܡܿܦܩܕ ܥܠ ܕܒܚ̈ܐ܀ ܩܪܒܘ ܩܘܼܪ̈ܒܢܐ ܠܡܪܝܐ ܗ̄ ܨܿܒܐ ܕܢܚܘܐ ܒܝܕ ܢܩܝܼܦܘܼܬܐ ܗܕܐ ܠܘ ܡܛ݀ܠ ܫܓܘܼܫܝܐ ܕܥܡܐ: ܦܼܫ ܗܘܼ ܡܼܢ ܡܕܒܪܢܘܼܬܐ: ܐܠܐ ܗܿܢܘܿܢ ܐܝܟ ܕܐܬܢܟܪܝܼܘ ܠܗ ܒܪ̈ܓܝܓܬܗܘܢܿ: ܢܟܪܝܼ ܐܢܘܿܢ ܐܦ ܡܼܢ ܚܝ̈ܐ ܟܕ ܗܘܼ ܣܿܥܪ ܠܡܕܒܪܢܘܼܬܗ ܘܡܿܫܡܠܐ ܫܘܼܘ̈ܕܝܘ̄ ܕܠܘܬ ܐܒ̈ܬܐ܀ ܦܪܘܿܫ ܦܘܼܪܫܢܐ ܠܡܪܝܐ ܡܼܢ ܪܝܫ ܐܨܘ̈ܬܟܘܿܢ ܗ̄ ܡܼܢ ܡܐܢܐ ܕܦܚܪܐ ܕܒܗ ܠܝܫܝܼܢ ܐܢܬܘܿܢ ܐܨܘܬܐ ܠܐܓܢܐ ܩܿܪܐ ܕܡ̈ܝܐ܀ ܚܚܘܪܐ ܗ̄ ܓܪܝܼܨܬܐ ܚܕܐ ܦܿܪܫܝܼܢ ܗܼܘܘ ܡܼܢ ܠܝܫܗܘܿܢ ܠܡܣ̈ܟܢܐ ܘܠܐܟܣ̈ܢܝܐ܀ ܘܦܘܼܪܫܢܐ ܠܕܪ̈ܝܟܘܿܢ ܗ̄ ܥܕܡܐ ܠܫܘܼܠܡܗ ܕܥܠܡܐ ܢܗܘܐ ܠܟܘܿܢ ܢܡܘܿܣܐ ܗܢܐ܀ ܘܢܦܫܐ ܕܬܥܼܒܕܝ ܒܐܝܼܕܐ ܪܡܬܐ ܗ̄ ܐܝܼܕܐ ܪܡܬܐܕ ܥܠ ܬܪܥܝܼܬܐ ܡܫܡܠܝܬܐ ܪܡܿܙ܀ ܐܚܪ̈ܢܐ ܐܝܼܕܐ ܠܡ ܐܡܼܪ: ܘܐܘܣܦ ܪܡܬܐ ܡܼܢ ܥܒܿܕܐ ܠܡ ܕܐܢܫ̈ܐ ܐܡܪܗܿ: ܕܟܕ ܡܨܚܝܢ ܠ̈ܚܕܕܐ ܡܪܝܼܡܝܼܢ ܠܐܝܼܕ̈ܝܗܘܿܢ ܘܙ݀ܩܦܝܼܢ ܠܗܿ ܘܐܡܿܪܝܼܢ: ܕܗܿܟܢ ܗܿܟܢ ܠܦܠܢ܀ ܠܗܢܐ ܣܘܼܥܪܢܐ ܩܿܪܐ ܐܝܼܕܐ ܪܡܬܐ܀ ܘܐܫܟܚ ܓܒܪܐ ܟܕ ܠܿܩܛ ܩܝܣ̈ܐ ܗ̄ ܕܠܐ ܥܕܟܝܼܠ ܠܩܛ ܗ̄ ܪܡܿܙ ܗܼܘܐ ܕܠܩܛ ܘܐܙܿܠ܆ ܟܕ ܥܡܐ ܐܡܿܪܝܼܢ ܠܗ ܕܠܐ ܢܠܩܘܿܛ: ܗܘܼ ܕܝܢ ܡܒܣܪ ܗܼܘܐ܀ ܘܠܐ ܨܠܐ ܠܗܘܿܢ ܐܕܢܐ܀ ܐܡܿܪܝܼܢ ܕܗܢܐ ܐܝܼܬܘܗܝ ܨܠܦܚܕ: ܘܡܛ݀ܠ ܕܚܼܘܐ ܕܡܣܝܒܝܼܢ ܠܚܒܬܐ. ܨܒܼܐ ܕܒܗ ܢܩܘܼܡ ܢܡܘܿܣܐ: ܐܝܟܢܐ ܕܟܕ ܗܘܼ ܡܿܬܪܓܡ܇ ܐܚܪܢܐ ܕܠܐ ܢܡܪܚ ܕܢܥܒܼܕ ܒܗܿ ܥܒܿܕܐ: ܘܡܛ݀ܠ ܕܗܿܟܢ ܟܕ ܩܼܪ̈ܒܝ ܒܢ̈ܬܗ ܘܬܒܼܥ̈ܝ ܝܪܬܘܬܐ ܦܩܼܕ ܐܠܗܐ ܕܢܣ̈ܒܢ܀","english":"The Amorites, when they saw the small children, killed them all. After they finished, the remainder of the spies commanded concerning the sacrifices. They brought offerings to the Lord; He desired to show through this severity, not because of the disturbance of the people, but it was as they had imagined in their delusions. He also rejected the children while they were alive, when He was performing His governance and fulfilling the covenants with the fathers. Separate the portion for the Lord from the heads of your ears, from the clay vessel in which the dough of your ears is placed for the water basin. The white one, the pressed one, was separated from the tongues for the deacons and the strangers. And the portion for your generations, until the end of the world, this law shall be for you. And the soul that acts with a high hand, the high hand over the intention of the perfect one signifies. Others said: the hand did not speak, and the high hand added to the deed, not that the men spoke it, that when they strike each other, they raise their hands and lift them and say: thus, thus, for the work. This action is called the high hand. And a man was found gathering wood, but he did not gather it; it signified that he gathered and went, when the people said to him, \"Do not gather,\" but he was announcing. And he did not pray to them. They said that this is Zelophehad, and because he showed that they were old for the destruction, He desired that through him the law should stand, as when he was interpreting. Another who does not hasten to perform the deed with her, and because thus when her daughters approach and seek the inheritance, God commanded that they take.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܕܐ ܪܡܬܐ","severity":"info","text":"The phrase 'high hand' (Syriac ܐܝܼܕܐ ܪܡܬܐ) is a technical term in Syriac legal and exegetical tradition, denoting an act of presumption or violence. Bar Salibi here glosses it as a gesture of raising hands in conflict, linking it to the biblical law of Zelophehad's daughters.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܦܚܕ","severity":"info","text":"Zelophehad (Syriac ܨܠܦܚܕ) is the biblical figure from Numbers 27:1–11, whose daughters petitioned Moses for inheritance rights. Bar Salibi interprets the 'high hand' episode as a typological prefiguration of this legal case.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܡܘܪ̈ܝܐ","severity":"info","text":"The Amorites (Syriac ܐܡܘܪ̈ܝܐ) are here depicted as killing Israelite children, a detail not found in the biblical account of the spies (Numbers 13–14). This may reflect an exegetical tradition or a conflation with the Amalekite attack in Deuteronomy 25:17–19.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from the Amorite massacre to ritual instructions (portions for the Lord, deacons, strangers) and then to legal commentary on the 'high hand' and Zelophehad. This suggests a catena-like structure typical of Syriac commentary, linking narrative, law, and moral interpretation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi's interpretation of the 'high hand' as a legal precedent for inheritance (Zelophehad's daughters) reflects later Syriac legal and exegetical traditions, possibly influenced by Jewish midrashic sources or early Christian canon law.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt or ambiguous: the phrase 'from the heads of your ears' (ܡܼܢ ܪܝܫ ܐܨܘ̈ܬܟܘܿܢ) and 'clay vessel' (ܡܐܢܐ ܕܦܚܪܐ) are obscure, possibly referring to ritual offerings or a lost custom. The reading taken follows the English draft as a literal rendering.","The identity of 'the white one, the pressed one' (ܚܚܘܪܐ ܗ̄ ܓܪܝܼܨܬܐ) is unclear; it may refer to a type of bread or offering, but the text does not specify."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܥܠ ܕܠܘ ܒܪܥܝܢܐ ܒܝܼܫܐ ܣܥܼܪ ܠܗ݀ܝ ܕܠܩܼܛ܇ ܐܠܐ ܡܛ݀ܠ ܕܢܡܘܿܣܐ ܠܐ ܢܬܬܫܝܼܛ: ܘܚܒܫܘܼܗܝ ܒܝܬܐ ܢܛܘܼܪܬܐ ܗ̄ ܒܝܬ ܐܣܝܼܪ̈ܐ: ܡܛ݀ܠ ܕܠܐ ܝܿܕܥܝܼܢ ܗܼܘܘ ܥܕܟܝܼܠ܇ ܡܘܿܢ ܦܿܩܕ ܐܠܗܐ ܡܛܠܬܗ ܘܒ݀ܬܪ ܪܓܘܼܡܝܐ ܕܗܢܐ ܐܡܼܪ ܥܠ ܨܘܨܝ̈ܬܐ ܘܢܥܒܕܘܢܼ ܥܠ ܟܢ̈ܦܐ ܕܡܪ̈ܛܘܛܝܗܘܢ ܗ̄ ܨܘܨܝ̈ܬܐ ܩܿܪܐ ܠܚܘ̈ܛܐ ܕܬܟܠܬܐ܆ ܕܥܿܒܕܝܼܢ ܝܘ̈ܕܝܐ ܥܠ ܩ[]ܠܬܐ ܕܡܪ̈ܛܘܛܝܗܘܿܢ ܕܐܡܬܝ ܕܚܿܙܝܢ ܠܗܿܠܝܢ ܚܘ̈ܛܐ ܢܬܥܗܕܘܢܼ ܠܢܡܘܿܣܐ ܘܦܘܼܩ̈ܕܢܐ ܕܐܠܗܐ ܘܕܢܛܪܘܢܼ: ܒ݀ܬܪ ܗܿܠܝܢ ܡܫܼܬܥܝܢ ܥܠ ܦܠܓܘܼܬܗ ܕܩܘܪܚ܀ ܘܐܬܼܦܠܓ ܩܘܪܚ ܒܪ ܢܨܗܪ ܗ̄ ܐܬܦܠܓܘ ܘܐܣܼܬܕܩܘ ܡܼܢ ܐܘܝܘܼܬܐ ܘܚܘܼܒܐ ܕܟ݀ܠ ܥܡܐ: ܗܢܐ ܗ݀ܟܝܼܠ ܩܘܪܚ ܒܪ ܕܕܐ ܐܝܼܬܘܗܝ ܕܡܘܿܫܐ ܢܨܗܪ ܘܥܡܪܡ ܐܚ̈ܐ ܐܢܘܿܢ܇ ܩܕܡܐܝܬ ܐ݀ܡܪ ܩܘܪܚ: ܒܕܗܘܼ ܗܘܼܐ ܥܠܼܬܐ ܕܡܪܕܘܼܬܐ ܕܗܿܠܝܢ ܕܒܿܬܪܗ ܒܿܥܝܢ ܗܼܘܘ ܟܗܢܘܼܬܐ ܒܗ݀ܝ ܕܗܢܘܿܢ ܫܿܩܠܝܼܢ ܗܼܘܘ ܩܒܘܬܐ ܘܡܕܒܚܐ ܘܨܒܘ̈ܬܐ ܓܘ̈ܝܬܐ ܕܡܫܟܢܐ: ܒܢ̈ܝ ܪܘܒܝܠ ܟܕ ܚܙܼܘ ܠ̈ܒܢܝ ܩܘܪܚ ܠ̈ܘܝܐ ܕܟܗܢܘܼܬܐ: ܒܥܼܘ ܐܦ ܗܼܢܘܿܢ ܐܟܡܿܢ ܕܐܝܬܗܘܿܢ ܒܢ̈ܝܐ ܒܘܼܟܪ̈ܐ ܕܝܼܣܪܐܝܠ ܒܥܼܘ ܠܗܘܿܢ ܪܝܫܢܘܼܬܐ ܡܕܡ: ܡܛ݀ܠ ܕܠܗܘܿܢ ܙܕܩܐ ܪܝܫܢܘܼܬܐ܀ ܬܘܼܒ ܡܼܢ ܒܢ̈ܝ ܝܣܪܐܝܠ ܡܐܬܝܢ ܘܚܡܫܝܼܢ ܘܡܬܼܩܪܝܢ ܠܙܒܢܐ ܗܿܘ ܓܢܒܪ̈ܐ ܗ̄ ܕܒܗ݀ܘ ܙܒܢܐ ܡܫܡܗܝܼܢ ܗܼܘܘ ܒܟܿܠܗ ܥܠܡܐ ܐܦ ܗܿܠܝܢ ܓܒܪ̈ܐ ܡܬܼܚܪܝܢ ܗܼܘܘ ܕܠܟܿܠܗܘܢܿ ܫܒ̈ܛܐ ܙܕܩܐ ܟ݀ܗܢܘܼܬܐ: ܘܒ݀ܬܪ ܕܢܩܼܦܘ ܟܿܠܗܘܿܢ ܠܪܝܫܢܘܼܬܗ ܕܩܘܪܚ܇ ܐܬܼܟܢܫܘ ܥܠ ܡܘܫܐ ܘܥܠ ܐܗܪܘܢ ܘܐܡܼܪܘ܀ ܠܐ ܟܕܘ ܠܟܘܿܢ ܕܟܜܠܗܿ ܟܢܘܼܫܬܐ ܟ݀ܠܗܘܿܢ ܗ̄ ܠܐ ܣܿܦܩ ܠܟܘܿܢ ܕܬܗܘܘܿܢ ܩܕܝܼ̈ܫܐ ܘܕܟ̈ܝܐ ܐܝܟ ܥܡܐ ܕܡܪܝܐ ܥܿܡܪ ܒܗܘܢܿ ܐܠܐ ܐܦ ܕܡܫܬܩܠܝܼܢ ܐܢܬܘܿܢ ܒܕܡܘܿܬ ܡܪ̈ܝܐ ܥܠܝܢ܀","english":"concerning the evil that was done to the children, not because of the law, but so that the law might not be forgotten; and they shut him up in the house of the prison, because they did not yet know what God would command concerning him. And after the stoning of this one, he spoke about the fringes, and they made upon the fringes of their garments fringes, which he calls the threads of the hem, which the Jews make upon the corners of their garments, so that when they see these threads they will remember the law and the commandments of God and keep them. After these things, he relates concerning the division of Korah. And Korah the son of Izhar was divided; they divided and separated themselves from the unity and love of the whole people. Now this Korah, the son of the father's brother of Moses, Izhar and Amram were brothers. First, Korah said: Because of this, there was a cause of rebellion for those who after him sought the priesthood, in that they were taking the censers and the altar and the outer vessels of the tabernacle. The sons of Reuben, when they saw the sons of Korah the Levites taking the priesthood, they also sought for themselves, as they were the firstborn sons of Israel, they sought for themselves some leadership, because leadership was due to them. Again, with the sons of Israel, three hundred and fifty came, and they were called to that time, those men who at that time were renowned throughout the world; even these men were chosen for all the tribes, for the priesthood was due to them. And after all of them adhered to the leadership of Korah, they gathered against Moses and against Aaron and said: \"Is it not enough for you that the whole congregation is sanctified? Is it not sufficient for you that you be holy and pure, like the people in whom the Lord dwells? But also that you be taken up in the likeness of the Lord above?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܘܨܝ̈ܬܐ","severity":"info","text":"The Syriac term ṣuṣyātā refers to the fringes (tzitzit) on Jewish garments, here interpreted as mnemonic devices for the law.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Korah's rebellion","severity":"info","text":"The passage recounts the rebellion of Korah (Numbers 16), including the involvement of the Reubenites and the 250 men, here given as 350.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Korah son of Izhar","severity":"info","text":"Bar Salibi notes that Korah is the son of Izhar, brother of Amram (Moses' father), making Korah Moses' cousin, a genealogical detail from Exodus 6:18-21.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"transition","severity":"info","text":"The passage transitions from the stoning episode and the fringes to the narrative of Korah's division, marked by 'after these things'.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"priesthood dispute","severity":"info","text":"Bar Salibi interprets Korah's rebellion as a dispute over priesthood, with Korah's followers seeking priestly roles and the Reubenites claiming leadership as firstborn.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The number 350 (three hundred and fifty) for the men who came with Korah differs from the biblical 250 (Numbers 16:2); the Syriac text may reflect a variant tradition or scribal error.","The phrase 'he spoke about the fringes' could refer to Moses or to a prior figure; the antecedent is ambiguous in the Syriac."],"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":32,"ref":"p32","source":"ܘܫܡܼܥ ܡܘܿܫܐ ܘܢܦܼܠ ܥܠ ܐܦܘ̈ܗܝ. ܗ̄ ܣܓܕ ܩܕܡܝܗܘܢܿ ܟܕ ܡܦܝܼܣ ܠܩܘܪܚ ܘܠܟܢܘܼܫܬܗ ܕܠܐ ܢܐܡܪܘܢܼ ܡ̈ܠܐ ܕܐܝܟ ܗܿܠܝܢ ܒܨܦܪܐ܆ ܡܪܝܐ ܡܿܢ ܕܕܝܼܠܗ ܗܘܼ ܗ̄ ܕܗܘܼ ܐܠܗܐ ܓܒܼܐ ܟܗ̈ܢܐ ܐܝܠܝܢ ܕܗܘܼ ܝܕܿܥ: ܡܼܢ ܕܚܼܙܐ ܡܘܫܐ ܕܠܐ ܫܡܼܥܘ ܘܠܐ ܐܪܟܼܢܘ ܐܕܢ̈ܝܗܘܢܿ ܠ̈ܡܠܘܗܝ: ܐܬܦܢܝ ܠܗ ܡܟܝܼܠ ܠܨܠܘܿܬܐ܀ ܐܝܠ ܐܠܗܐ ܕܪ̈ܘܚܬܐ ܘܕܟ݀ܠ ܒܣܪ ܗ̄ ܥܒܘܿܕܐ ܕܢܦܫ̈ܬܐ ܘܕܦܓܪ̈ܐ ܘܡܼܢ ܕܫܠܡ ܨܠܘܿܬܗ ܐܬܦܢܝܼ ܠܘܬ ܥܡܐ ܘܐܡܼܪ ܡܛ݀ܠ ܡܪ̈ܘܕܐ܀ ܒܗܿܕܐ ܠܡ ܬܕܥܘܢܼ ܕܡܪܝܐ ܫܕܪܢܝ ܠܡܥܼܒܕ ܟ݀ܠܗܘܢܿ ܥܒܿܕ̈ܐ ܗ̄ ܬܕܡܪ̈ܬܐ: ܘܐܢ ܒܪܝܼܬܐ ܢܒܪܐ ܡܪܝܐ ܗ̄ ܣܘܼܥܪ̈ܢܐ ܕܡܣܡ ܒܪܝܫܐ ܕܠܐ ܥܒܼܕ ܐܟܘܬܗ ܡܪܝܐ ܒܥܠܡܐ܀ ܟܕ ܚܝܝܢ ܠܫܝܘܿܠ ܗ̄ ܫܝܘܿܠ ܩܿܪܐ ܠܟܿܠ ܥܘܼܡܩܐ ܐܝܢܐ ܕܗܘܼ ܚܫܘܼܟ ܘܡܿܟܣܼܝ ܒܡܕܡ ܡܼܢ ܠܥܠ܆ ܗ݀ܝ ܕܟܕ ܚܝܝܢ: ܠܘ ܕܬܡܢ ܚܿܐܝܢ: ܐܠܐ ܒܗ݀ܝ ܕܠܐ ܡܿܝܬܝܼܢ ܘܟܢ ܢ݀ܚܬܝܼܢ ܠܩܒܪܐ ܐܠܐ ܡܬܼܩܒܪܝܼܢ ܘܟܢ ܡܿܝܬܝܼܢ: ܘܠܗܿ ܠܗܕܐ ܩܿܪܐ ܒܪܝܼܬܐ ܚܿܕܬܐ: ܒܕܠܐ ܗܘܼܐ ܒܥܠܡܐ ܐܝܟ ܡܘܬܐ ܗܢܐ܀ ܐܬܦܬܼܚܬ݀ ܐܪܥܐ ܬܚܘܿܬܝܗܘܢܿ ܗ̄ ܐܣܬܼܕܩܬ݀ ܘܐܬܦܥܼܪܬ݀ ܘܗܘܼܬ݀ ܦܚܼܬܐ ܪܒܬܐ܆ ܘܒܗ ܒܥܕܢܐ ܗܿܠܝܢ ܕܒܝܬ ܩܘܪܚ ܘܕܬܐܢ ܐܬܒܠܼܥܘ ܒܐܪܥܐ܀ ܘܢܦܩܼܬ݀ ܢܘܼܪܐ ܡܼܢ ܩܕܡ ܡܪܝܐ ܗ̄ ܡܼܢ ܩܕܘܿܫܩܘܼ̈ܕܫܝܼܢ ܓܘܒܐ ܘܐܟܠܼܬ݀ ܠܡܐܬܝܢ ܘܚܡܫܝܼܢ ܕܡܩܪܒܝܼܢ ܗܼܘܘ ܒܣܗܡܐ܇ ܐܡܼܪ ܠܐܠܝܥܙܪ ܒܪ ܐܗܪܘܢ ܗ̄ ܦܩܼܕ ܡܘܫܐ ܠܐܠܝܥܙܪ ܕܢܣܒ ܦܝܪ̈ܡܐ ܕܡܘ̈ܩܕܐ: ܘܢܘܼܪܐ ܥܡ ܒܣ̈ܡܐ ܢܫܼܕܐ ܠܗܠ ܗ̄ ܐܝܟ ܩܘܼܪ̈ܒܢܐ ܡܣ̈ܠܝܐ܀ ܐܬܩܼܕܫܘ ܦܝܪ̈ܡܝܗܘܿܢ ܒܢܦܫ̈ܬܗܘܢܿ ܗ̄ ܡܛ݀ܠ ܕܝܼܩܕܘ ܗܼܢܘܿܢ ܒܚܛܗܝ̈ܗܘܿܢ܀","english":"And Moses heard and fell upon his face. He worshipped before them, appeasing Korah and his company that they not speak words like those in the morning. The Lord, whose it is, is the one whom God chooses the priests whom he knows. When Moses saw that they did not listen and did not incline their ears to his words, he then turned to prayer. The God of spirits and of all flesh is the maker of souls and bodies, and when he finished his prayer he turned to the people and said, \"Because of the rebels. By this do you not know that the Lord sent me to do all these wondrous deeds? And if creation were a man, the Lord would be the deeds that he places at the head, for he does not do like the Lord in the world.\" When they descended to Sheol, Sheol calls to every depth that is dark and covered with something above, this which when they descend, not that they live, but in this that they do not die and yet descend to the grave, but they are buried and yet die. And for this, creation calls it new, because there was not in the world a death like this. The earth opened beneath them, was justified and glorified, and became a great pit, and in that moment those of the house of Korah and of Dathan were swallowed up in the earth. And fire came out before the Lord, from the Holy of Holies a pit, and consumed the two hundred and fifty who were offering incense. He said to Eleazar son of Aaron, Moses commanded Eleazar to take the censers of the burners, and the fire with the incense he cast away, like abominable offerings. Their censers were sanctified by their souls, because they burned in their sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܫܡܼܥ ܡܘܿܫܐ ܘܢܦܼܠ ܥܠ ܐܦܘ̈ܗܝ","severity":"info","text":"The phrase 'fell upon his face' indicates prostration in prayer or supplication, a common gesture of humility in Syriac tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, here used to describe a chasm that swallows the rebels; Bar Salibi interprets it as a 'new' death unlike any in the world.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܢܦܩܼܬ݀ ܢܘܼܪܐ ܡܼܢ ܩܕܡ ܡܪܝܐ","severity":"info","text":"The fire from the Holy of Holies consuming the 250 incense-offerers echoes Numbers 16:35, where fire from the Lord consumes Korah's followers.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܝܪ̈ܡܐ ܕܡܘ̈ܩܕܐ","severity":"info","text":"The censers (ܦܝܪ̈ܡܐ) of the burners are sanctified by their souls, reflecting a Syriac liturgical understanding that the holiness of an object derives from the user's spiritual state.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܬܦܢܝ ܠܗ ܡܟܝܼܠ ܠܨܠܘܿܬܐ","severity":"info","text":"The passage shifts from Moses' failed persuasion to his prayer, marking a structural pivot from human action to divine intervention, typical of Bar Salibi's narrative commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܒܪܝܼܬܐ ܢܒܪܐ ܡܪܝܐ","severity":"caution","text":"The conditional 'if creation were a man' is obscure; the Syriac may be corrupt or elliptical, as the comparison between God's deeds and human deeds is not fully resolved.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'if creation were a man' (ܐܢ ܒܪܝܼܬܐ ܢܒܪܐ ܡܪܝܐ) is syntactically ambiguous; it may mean 'if creation were a man, the Lord would be the deeds' or be a textual corruption.","The identity of 'the two hundred and fifty' is not explicit in the Syriac but is inferred from Numbers 16:35."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ܦܝܪ̈ܡܝܗܘܿܢ ܓܝܪ ܒܗ݀ܝ ܕܠܐ ܚܼܛܘ ܐܟܘܗܘܢܿ ܐܬܼܩܕܫܘ ܠܗܘܿܢ: ܐܠܘܼ ܓܝܪ ܡܪ̈ܝܗܘܿܢ ܚܿܐܝܢ ܗܼܘܘ ܩܘܼܪ̈ܒܢܝܗܘܿܢ ܡܣܼܬܠܝܢ ܗܼܘܘ ܗܿܫܐ ܕܝܢ ܕܡܪ̈ܝܗܘܢܿ ܝܼܩܕܘ܇ ܗܼܢܘܿܢ ܕܝܢ ܕܟܼܝܢ܀ ܥܠܼܬܐ ܐܚܪܬܐ ܕܢܣܝܼܒܘܼܬܐ ܕܦܝܪ̈ܡܐ ܥܒܼܕ ܐܢܘܿܢ ܠܦܝܪ̈ܡܐ ܛܣ̈ܐ ܪ̈ܩܝܩܐ ܗ̄ ܕܢܗܘܘܿܢ ܩܪ̈ܡܐ ܠܡܕܒܚܐ܇ ܘܢܗܘܘܿܢ ܠܐܬ݀ܐ ܢܗܘܘܿܢ ܠܥܘܼܗܕܢܐ ܕܠܐ ܢܡܪܚܘܢܼ ܬܘܼܒ ܠܡܥܒܼܕ: ܐܝܟ ܕܥܒܼܕܘ ܗܿܠܝܢ܀ ܥܠܼܬܐ ܕܩܘܪܚ ܘܕܥܡܗ ܚܣܡܐ ܕܒܐܗܪܘܢ ܘܒܢ̈ܘܗܝ ܘܡܪܚܘܼܬܐ ܕܥܠ ܐܠܗܐ ܘܡܛܥܝܿܢܘܼܬܐ ܕܡܼܢ ܣܛܢܐ܇ ܐܝܟܢܐ ܕܢܘܒܕ ܐܢܘܿܢ܀ ܡܢܐ ܐܣܟܼܠܘ ܒܢ̈ܝܗܘܿܢ ܘܩܢܝܿܢܗܘܢܿ ܕܢܚܼܬܘ ܠܫܝܘܿܠ ܘܐܡܿܪܝܼܢܢ ܕܐܦܢ ܠܐ ܐܣܟܼܠܘ܇ ܐܠܐ ܐܝܟ ܕܠܟܘܼܘܢܐ ܕܐܚܪ̈ܢܐ ܐܣܬܼܥܪܬ݀ ܘܕܐܢ ܠܐ ܕܚܿܠ ܐܢܫ ܡܼܢ ܡܣܡ ܒܪܝܫܐ ܕܢܦܫܗ܇ ܢܬܬܙܝܼܥ ܒܪ̈ܚܡܐ ܕܥܠ ܒܢ̈ܘܗܝ ܘܪܛܘ ܟ݀ܠܗܿ ܟܢܘܫܬܐ ܥܠ ܡܘܫܐ ܘܐܗܪܘܢ ܗ̄ ܐܟܡܿܢ ܕܒܥܼܠܬܗܘܢܿ ܡܝܼܬܘ ܗܿܠܝܢ ܓܒܪ̈ܐ ܘܥܠ ܐܦܝ̈ ܪܛܘܼܢܝܐ ܗܢܐ ܘܥܠܗܝ ܕܒܿܥܝܢ ܗܼܘܘ ܠܡܪܓܡ ܠܡܘܫܐ ܘܠܐܗܪܘܢ܇ ܢܦܼܠ ܒܗܘܢܿ ܡܘܬܢܐ ܡܼܢ ܫܠܝܐ ܣܒ ܦܝܪܡܐ ܣܝܼܡ ܒܗ ܢܘܼܪܐ ܘܒܣ̈ܡܐ ܗ̄ ܡܼܢ ܕܐܪܓܫ ܡܘܿܫܐ: ܐܡܼܪ ܠܐܗܪܘܢ ܕܢܣܒ ܢܘܼܪܐ ܘܦܝܪܡܐ ܘܢܘܒܐ ܠܟܢܘܼܫܬܐ܀","english":"The firstfruits, because they did not sin like their brothers, were sanctified to them. For if their owners had sinned, their firstfruits would have been rejected. Now, however, their owners are pure. Another reason for the offering of the firstfruits: they made the firstfruits into thin wafers, which were placed on the altar, and they were a sign and a reminder not to be arrogant again and do as those had done. The reason for Korah and his company: envy of Aaron and his sons, and arrogance against God, and the error of following Satan, as their destruction shows. When they learned from their own sons and daughters who descended to Sheol, and they said that even they did not learn, but like the fire of others it was kindled, and that no one feared to put his own head at risk, he was moved with compassion for his sons, and the entire congregation raged against Moses and Aaron, as if because of them those men had died. And upon the faces of the raging ones, this and because they sought to stone Moses and Aaron, a plague fell upon them. When the plague ceased, he took the firstfruits, placed in them fire and incense. When Moses perceived, he said to Aaron, \"Take fire, firstfruits, and incense to the congregation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܪ̈ܡܐ","severity":"info","text":"The Syriac term ܦܝܪ̈ܡܐ (firstfruits) is a technical cultic term, here linked to the offering of thin wafers (ܛܣ̈ܐ ܪ̈ܩܝܩܐ) as a sign and reminder against arrogance.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Korah and his company","severity":"info","text":"The rebellion of Korah (Numbers 16) is interpreted as arising from envy of Aaron's priesthood, arrogance toward God, and following Satan, a moralizing exegesis typical of Syriac commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sheol","severity":"info","text":"The descent to Sheol echoes Numbers 16:30–33, where Korah's company is swallowed by the earth; the commentary adds that their own children learned from this but still did not repent.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Another reason","severity":"info","text":"The passage shifts from the sanctification of firstfruits to a second rationale (wafer offering as a memorial), then to the Korah narrative, marking a tripartite exegetical structure.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fire of others","severity":"caution","text":"The phrase 'like the fire of others it was kindled' is obscure; it may refer to a borrowed or external punishment, but the Syriac syntax is compressed and the referent ambiguous.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'their owners' (ܡܪ̈ܝܗܘܿܢ) in the first sentence is unclear: possibly the priests or the offerers; the reading taken is that the owners are the pure priests.","The phrase 'fire of others' (ܐܚܪ̈ܢܐ ܐܣܬܼܥܪܬ݀) may be a textual corruption or a metaphor for divine punishment; the reading taken is that it refers to a kindled external fire."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܣܼܡ ܒܝܬ ܡܝܼ̈ܬܐ ܠ̈ܚܝܐ ܗ̄ ܡܨܥܝܐ ܡܕܡ ܗܘܼܐ ܐܗܪܘܢ܇ ܘܦܣܼܩ ܡܘܬܐ ܡܼܢ ܓܘ ܥܡܐ ܕܠܐ ܢܡܘܼܬܘܢܼ ܚܝ̈ܐ ܐܘܿ ܟܐܡܬ ܕܡܼܢ ܦܢܝܼܬܐ ܚܕܐ ܡܿܝܬܝܢ ܗܘܘ: ܘܟܠܝܗܝ ܠܡܘܬܐ ܒܩܢܘܼܡܗ: ܐܟܡܿܢ ܕܠܐ ܢܪܕܐ ܠܩܕܡܘܗܝ: ܐܝܟܐ ܓܝܪ ܕܐܪܕܟܗ: ܐܩܝܼܡܗ ܒܝܕ ܥܛܪܐ ܕܒܣ̈ܡܐ ܩܼܡ ܒܝܬ ܡܝܼ̈ܬܐ ܠ̈ܚܝܐ ܗ̄ ܩܼܡ ܒܝܢܬ ܬܪܬܝܢ ܬܠܬ ܫܠ̈ܕܐ ܕܡܝܼܝܼܬ̈ܢ ܗܼܘ̈ܝ: ܐܚܪ̈ܢܐ ܒܓܒܐ ܐܚܪܢܐ ܩܿܝܡܝܼܢ ܗܼܘܘ ܕܚܿܐܝܢ: ܘܦܣܼܩܘ ܣܒܪܐ ܕܢܦܠܘܢܼ ܘܢܡܘܼܬܘܢܼ ܐܪܒܬܥܣܪ ܐܠܦܝܼ̈ܢ ܘܫܒܥ ܘܫܬܡܐܐ ܡܝܼܬܘ: ܣܛܪ ܡܼܢ ܕܡܝܼܬܘ ܥܡ ܒܢ̈ܝ ܩܘܪܚ܀ ܣܒ ܡܢܗܘܢܿ ܕܫܒ̈ܛܐ ܫܒܛܐ ܗ̄ ܒܿܥܐ ܕܢܫܬܥܐ ܥܠ ܐܝܠܝܢ ܕܐܣܬܼܥܪܘ ܐܝܟ ܕܠܫܘܼܪܪܐ ܕܥܡܐ ܘܥܠ ܫܒܛܐ ܕܐܗܪܘܿܢ ܕܐܦܪܥ܀ ܫܒܛܐ ܬܢܢ ܠܚܘܼܛܪܐ ܩܿܪܐ ܫܒܛܐ: ܫܒܛܐ ܠܒܝܬ ܐܒܗ̈ܐ ܐܘܿ ܡܼܢ ܫܒ̈ܛܐ ܠܡ ܐܝܟ ܝܘܼܒܠܐ ܕܒܝܬ ܐܒܗ̈ܝܗܘܢܿ ܣܒܼ ܡܼܢܟ݀ܠ ܫܒܛܐ ܚܕ ܚܘܼܛܪܐ܀ ܘܣܝܼܡ ܐܢܘܿܢ ܒܡܫܟܢܙܒܢܐ ܗ̄ ܠܩܘܼܕܫܐ ܓܝܪ ܦܿܩܕ ܕܢܥܠ ܐܢܘܿܢ ܠܚܘܼܛܪ̈ܐ܆ ܐܝܟܢܐ ܕܡܼܢ ܬܡܢ ܢܬܼܓܒܐ ܐܝܢܐ ܕܫܿܘܐ ܠܟܗܢܘܼܬܐ: ܘܫܒܛܐ ܕܐܗܪܘܿܢ ܗ̄ ܘܐܦ ܐܗܪܘܢ ܦܿܩܕ ܕܢܥܠ ܠܕܝܼܠܗ ܥܡ ܗܿܠܝܢ܀ ܕܠܘܼܙܐ ܗܼܘܘ ܟ݀ܠܗܘܿܢ ܚܘܼܛܪ̈ܐ: ܝܘܢܝܐ ܕܓܘܙܐ ܐܡܼܪ܀ ܘܠܝܘܡܐ ܐܚܪܢܐ ܚܼܙܐ ܡܘܫܐ ܠܫܒܛܗ ܕܐܗܪܘܢ ܐܦܩ ܛܪ̈ܦܐ ܘ[]ܦܬ ܠ̈ܘܙܐ ܗ̄ ܐܦܪܥ ܟ݀ܠܗ ܘܐܘܥܝܼ ܛܪ̈ܦܐ ܥܡ ܦܐܪ̈ܐ: ܐܝܟ ܕܟܦܬܐ ܣܘܟܬܐ ܐܘܿܟܝܼܬ ܡܦܪܥܐ ܘܡܘܥܝܐ ܬܬܐ ܬܐܢ̈ܐ. ܘܒܗܿܟܢ ܟܕ ܐܬܼܝܕܥܬ݀ ܕܠܐܗܪܘܿܢ ܙܕܩܐ ܟܗܢܘܼܬܐ܆ ܒܝܕ ܫܒܛܐ ܕܠܘܼܙܐ ܕܐܦܪܥ: ܡܿܠܦ ܠܟܗ̈ܢܐ ܕܩܕܡ ܟ݀ܠܗ ܥܡܐ ܢܩܕܡܘܢܼ ܢܦܪܥܘܢܼ ܐܘܿܟܝܼܬ ܢܘܥܘܿܢ ܕܘܒܪ̈ܐ ܕܡܝܬܪ̈ܬܐ: ܡܛ݀ܠ ܕܥܝ̈ܢܐ ܘܪܝܫܐ ܐܢܘܿܢ ܕܥܡܐ: ܗܿܟܘܬ ܐܝܼܠܢܐ ܕܠܘܼܙܐ ܩܿܕܡ ܠܐܝܼܠ̈ܢܐ ܟ݀ܠܗܘܢܿ ܒܦܪܥܗ.","english":"He placed the house of the dead among the living, a middle thing, and Aaron cut off death from within the people, so that they would not die, but life, or rather, the one portion of the firstfruits, would live. And he stopped death in its place, so that it would not go before him. For where it reached him, he stopped it by means of the crown of spices. The house of the dead among the living stood in the place of two hundred and three corpses of the dead, and others on the other side stood living, and they cut off the hope that they would fall and die, fourteen thousand seven hundred and sixty died, apart from those who died with the sons of Korah. Take from them the staffs of the tribes. Each tribe sought to be known concerning those who were stirred up as for the truth of the people and concerning the tribe of Aaron that it budded. The tribe is called a staff. The tribe is for the house of the fathers, or from the tribes, not like the Jubilee of their fathers' house. Take from each tribe one staff. And he placed them in the tabernacle of testimony. For the Holy One commanded that the staffs be brought in, so that from them it might be chosen which was worthy of the priesthood. And the tribe of Aaron, and also Aaron, commanded that his own be brought in with them. They were all almond staffs. The budding of the nut he said. And on the next day Moses saw that the staff of Aaron had put forth leaves and blossomed. The almond had budded entirely and produced leaves with fruit, like a palm branch, or like a vine that produces and yields fruit. And thus, when it was known that the priesthood was fitting for Aaron, by means of the almond staff that budded, he taught the priests that before all the people they should precede and produce, or yield, the fruits of virtuous conduct, because they are the eyes and heads of the people. Thus the almond tree preceded all trees in its fruit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܼܡ ܒܝܬ ܡܝܼ̈ܬܐ ܠ̈ܚܝܐ","severity":"info","text":"The phrase 'placed the house of the dead among the living' interprets Aaron's ritual action as mediating between death and life, a typological reading of Numbers 16–17.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܛܐ","severity":"info","text":"The Syriac ܫܒܛܐ (šḇeṭā) means both 'tribe' and 'staff'; Bar Salibi exploits this polysemy to link the tribal staffs with Aaron's budding rod.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܘܼܙܐ","severity":"info","text":"The almond staff (ܠܘܼܙܐ) alludes to Numbers 17:8, where Aaron's rod buds; Bar Salibi reads it as a sign of priestly legitimacy and moral fruitfulness.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܗܢܘܼܬܐ","severity":"info","text":"The term 'priesthood' (ܟܗܢܘܼܬܐ) reflects Bar Salibi's concern to validate Aaron's line against Korah's rebellion, a key issue in Syriac exegesis of Numbers.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܣܝܼܡ ܐܢܘܿܥ ܒܡܫܟܢܙܒܥܐ","severity":"info","text":"The placement of staffs in the 'tabernacle of testimony' (ܡܫܟܢܙܒܥܐ) marks a narrative shift from Aaron's act to the selection of the priesthood, structuring the commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪܒܬܥܣܪ ܐܠܦܝܼ̈ܥ ܘܫܒܥ ܘܫܬܡܐܐ","severity":"caution","text":"The number 'fourteen thousand seven hundred and sixty' is textually uncertain; the Syriac may be corrupt or reflect a variant tradition not in the Masoretic Numbers.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'house of the dead among the living' may refer to a physical structure or a symbolic boundary; the commentary takes it as typological.","The number of dead (14,760) is not attested in the biblical text and may be a scribal error or a lost tradition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"ܒܚܕ ܒܝܬܐ ܦܿܩܕ ܕܬܪܕܐ ܟܗܢܘܼܬܐ ܡܛ݀ܠ ܡܥܠܝܘܼܬܗܿ ܘܫܘܼܛܠܢܗܿ ܕܥܠ ܗܿܢܘܿܢ ܕܥܠܝܗܘܢܿ ܫܠܝܼܛܐ: ܘܐܢ ܒܚܕ ܫܒܛܐ ܠܐ ܗܘܼܬ݀ ܡܝܼܬܐ ܡܬܼܚܣܡܐ ܗܼܘܬ݀: ܐܝܟ ܕܐܦ ܐܬܚܼܙܝܬ݀ ܒܩܘܪܚ܇ ܘܐܠܘܼܠܐ ܕܒܫܒܛܐ ܕܐܦܼܪܥ ܫܪܪܗܿ܆ ܟ݀ܠܢܫ ܠܗܿ ܡܬܼܝܐܒ ܗܼܘܐ܆ ܘܠܐ ܦܿܐܫ ܗܼܘܐ ܐܢܫ ܕܡܬܼܟܗܢ ܒܕܟܿܠܗܘܢܿ ܟܗ̈ܢܐ ܗܿܘܝܢ ܗܼܘܘ ܡܿܕܝܢ ܒܚܕ ܒܝܬܐ ܩܼܡ ܝܘܼܒܠܗܿ ܕܠܐ ܢܗܘܘܿܢ ܩܪ̈ܒܐ ܡܛܠܬܗܿ ܘܡܨܘ̈ܬܐ ܘܩܛ̈ܠܐ: ܐܝܟ ܕܐܦ ܡܛ݀ܠ ܡ̈ܠܟܘܬܐ܀ ܐܢܬ ܘܒܢ̈ܝܟ ܫܩܘܿܠܘ ܥܘܠܗ ܕܡܩܕܫܐ ܗ̄ ܕܥܡܐ ܠܐ ܢܬܼܛܡܐ ܡܩܕܫܐ ܒܥܘܠܗܘܿܢ܆ ܐܟܡܿܢ ܕܒܝܕ ܥܘܠܐ ܕܥܿܒܕ ܥܡܐ: ܐܘܿܟܝܼܬ ܟܢܘܼܫܬܐ: ܐܦ ܡܩܕܫܐ ܐܘܟܝܼܬ ܡܕܒܚܐ ܡܬܼܛܡܐ ܘܡܣܼܬܝܒ: ܡܟܝܼܠ ܐܢܬ ܕܐܝܬܝܟ ܟܗܢܐ ܕܝܼܠܗܘܢܿ܀ ܫܩܘܿܠ ܥܘܠܐ ܕܝܼܠܗܘܢܿ܇ ܒܝܕ ܗ݀ܝ ܕܝ݀ܨܦ ܐܢܬ ܕܝܼܠܗܘܢܿ ܕܠܐ ܢܚܛܘܿܢ܀ ܒܙܢܐ ܐܚܪܢܐ: ܥܘܠܐ ܡܿܫܡܗ ܬܢܢ ܠܛܥܢܐ ܘܠܝܘܼܩܪܐ ܕܬܫܡܼܫܬܗ ܕܒܕܡܘܼܬ ܥܘܠܐ ܕܟܥܢܐ ܝܩܝܪܐ ܐܝܼܬܘܗܝ ܥܠ ܣܥܘܪ̈ܘܗܝ܀ ܗܿܟܢܐ ܐܝܢܐ ܕܡܿܗܡܐ ܒܬܫܡܼܫܬܗ ܡܿܩܠ ܥܘܠܐ܀ ܫܩܘܿܠ ܥܘܠܗ ܕܡܩܕܫܐ ܗ̄ ܕܡܬܼܕܟܐ ܡܩܕܫܐ ܐܡܬܝ ܕܐܡܝܼܢܐܝܬ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܥܠܘܗܝ ܡܩܪܒ ܐܢܬ܀ ܠܓܘ ܡܼܢ ܐܦܝ̈ ܬܪܥܐ ܕܕܪܬܐ: ܐܝܟܐ ܕܐܝܬܘܗܝ ܡܕܒܚܐ ܕܢܚܫܐ܀ ܗܢܐ ܢܗܼܘܐ ܡܩܕܫܐ ܕܩܘܼܕܫܗ ܡܼܢ ܢܘܼܪܐ ܗ̄ ܡܩܕܫܐ ܓܝܪ ܩܿܪܐ ܬܢܢ: ܠܗ݀ܘ ܕܦܪܝܼܫ ܗܼܘܐ ܡܼܢ ܥܡܐ: ܡܩܪܒ ܗܼܘܐ ܠܐܠܗܐ ܘܗ݀ܝ ܕܩܘܼܕܫܗ ܡܼܢ ܢܘܼܪܐ ܗ̄ ܗ݀ܘ ܕܡܬܼܦܪܫ ܡܼܢ ܕܐܠܗܐ ܡܬܝܼܗܒ ܗܼܘܐ ܠ̈ܟܗܢܐ ܢܗܘܐ ܡܢ ܕܢܐܡܪ ܕܒܚ̈ܐ ܐܝܠܝܢ ܕܡܩܪܒܝܼܢ ܩܘܼܪ̈ܒܢܐ ܠܐܠܗܐ ܥܠ ܥܠܬܐ ܟܕ ܡܿܢܗܪ ܠܡܩܕܫܐ ܕܩܘܼܕܫܗ ܐܡܼܪ܀ ܕܣܡܝܼܕܗܘܢܿ ܘܢܘܼܩܝܗܘܢܿ ܩܕܘܿܫ ܗ̄ ܦܘܼܪܫܢ ܦܘܼܪ̈ܫܢܝܼܢ ܠܟ ܘܠܒܢ̈ܝܟ ܢܗܘܐ܀","english":"In one house he commanded that the staff be driven out because of its height and its length, which were over that which was above them, ruling. And in one tribe there would not be a death that was withheld, as was also seen in Korah, and the firstborn of the tribe of Ephraim established its truth; every one would be answered, and there would not remain any one who would be hidden among all the priests; they would be knowing in one house; its jubilee stood so that there would be no wars because of it, nor battles nor killings, as also because of the kingdoms. You and your sons, take the yoke of the sanctuary, so that the sanctuary not be defiled by your yoke, as by the yoke that the people make, or by the covering; also the sanctuary or the altar is defiled and polluted. Therefore, you who are the priest of theirs, take the yoke of theirs, by means of this which you yourself are fit for theirs, so that you not sin. In another matter, the yoke is called a burden and the weight of its service, which is in the likeness of the yoke of a heavy stone that is upon its bearers. Thus, one who is worthy in his service lifts the yoke. Take the yoke of the sanctuary, so that the sanctuary be purified when you, in a timely manner, offer sacrifices and oblations upon it. Within the face of the gate of the court, where the altar of the tabernacle is, this is the sanctuary whose sanctity is from the mountain; for the sanctuary calls a burden, to that which was separated from the people, offering to God, and this whose sanctity is from the mountain, that which is separated from God is given to the priests; it is that which says, \"sacrifices which offer oblations to God upon the altar,\" when it hastens to the sanctuary whose sanctity it says. Their support and their protection are holy; he will explain distinctions to you and to your sons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܠܐ","severity":"info","text":"The Syriac noun ܥܘܠܐ (ʿawlā) is used repeatedly in this passage, meaning 'yoke' in a literal sense but also metaphorically for 'burden' or 'service'. Bar Salibi plays on this double sense to link the priestly office with the sanctuary's sanctity.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Korah","severity":"info","text":"The reference to Korah (ܩܘܪܚ) alludes to Numbers 16, where Korah leads a rebellion against Moses and Aaron. Bar Salibi uses this to illustrate the consequence of priestly disobedience, as Korah's death is 'not withheld'.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ephraim","severity":"info","text":"The mention of the 'firstborn of the tribe of Ephraim' likely refers to the tribe's prominence in the northern kingdom and its priestly traditions. Bar Salibi may be drawing on traditions about Ephraim's role in Israelite cultic history.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"yoke of the sanctuary","severity":"info","text":"The passage shifts from a narrative about priestly duties to a direct address ('You and your sons, take the yoke of the sanctuary'), marking a structural transition from exposition to exhortation, typical of Bar Salibi's homiletic style.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܗ̈ܢܐ","severity":"caution","text":"The Syriac term ܟܗ̈ܢܐ (kāhnē, 'priests') appears in a context where the text may be corrupt or ambiguous: 'they would be knowing in one house' is unclear. The reading assumes a standard plural, but the syntax is difficult.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'its jubilee stood' (ܝܘܼܒܠܗܿ ܕܠܐ ܢܗܘܘܿܢ) is obscure; it may refer to a priestly cycle or a specific ritual practice, but the exact meaning is uncertain.","The reference to 'the covering' (ܐܘܿܟܝܼܬ ܟܢܘܼܫܬܐ) could be a textual variant or a specific liturgical item; the translation 'covering' is tentative."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܒܩܕܘܿܫ ܩܘܼܕ̈ܫܐ ܢܐܟܠܘܼܢܗ ܗ̄ ܒܕܪ̈ܐ ܕܡܬܼܟܪܟܝܼܢ ܠܡܫܟܢܐ ܒܐܣܛܘܐ ܕܡܫܟܢ ܙܒܢܐ܀ ܐܚܪ̈ܢܐ ܒܩܕܘܿܫܩܘܼܕ̈ܫܝܼܢ ܗ̄ ܒܦܘܼܪܫܢ ܦܘܼܪ̈ܫܢܝܼܢ ܬܐܟܠܘܼܢܗ: ܐܝܟ ܦܘܼܪܫܢܐ ܠܡ ܕܡܼܢ ܦܘܼܪ̈ܫܢܐ܆ ܙܿܕܩ ܠܟܘܿܢ ܠܡܐܼܟܠܗ ܗ̄ ܫܘܼܡܢܐ ܕܥܒܘܪܐ ܘܕܚܡܪܐ ܗ̄ ܠܪ̈ܝܫܝܬܐ ܩܿܪܐ ܗܿܟܢܐ܇ ܡܼܢ ܕܡܘܼܬܐ ܕܫܘܼܡܢܐ ܕܚܝܘܬܐ ܕܡܬܼܟܢܫ ܡܼܢ ܟ݀ܠܗܿ܀ ܟ݀ܠ ܚܪܡܐ ܕܝܼܣܪܐܝܠ ܗ̄ ܚܪܡܐ ܩܿܪܐ ܬܢܢ ܠܗ݀ܘ ܡܐ ܕܡܼܢ ܨܒܝܿܢܗ ܦܿܪܫ ܐܢܫ ܘܝܿܗܒ ܠܐܠܗܐ܀ ܩܝܿܡܐ ܗܼܘܐ ܕܡܠܚܐ ܗ̄ ܕܗܿܟܢܐ ܫܪܝܼܪ ܩܝܿܡܐ ܗܢܐ: ܐܝܟ ܩܝܿܡܐ ܕܡܩܝܼܡܝܼܢ ܒܢܝ̈ܢܫܐ ܒܝܕ ܡܠܚܐ܀ ܬܘܼܒ ܡܿܠܦ ܠܗܘܢܿ ܒܝܕ ܗܕܐ ܥܡ ܕܟ݀ܠܗܘܢܿ ܩܘܼܪ̈ܒܢܝܗܘܿܢ ܢܩܪܒܘܢܼ ܡܠܚܐ܀ ܦܿܩܕ ܬܘܼܒ ܠ̈ܠܘܝܐ ܕܢܥܣܪܘܢܼ ܐܦ ܗܼܢܘܿܢ ܡܼܢ ܡܥܣܪ̈ܐ ܡܼܢ ܡܕܡ ܕܡܿܛܐ ܠܗܘܿܢ ܐܝܟ ܪܝܫܝܬܐ ܡܕܡ ܠܟܗ̈ܢܐ܇ ܐܝܬ ܗܼܘ ܡܼܢ ܥܡܐ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ: ܘܠ̈ܠܘܝܐ ܡܥܣܪ̈ܐ ܘܪ̈ܝܫܝܬܐ܀ ܒܐܪܥܐ ܠܐ ܬܐܪܬ ܗ̄ ܣܿܦܩܐ ܠܟܗ̈ܢܐ ܡܫܡ̈ܫܢܐ ܕܡܕܒܚܐ ܟܗܢܘܼܬܐ: ܘܪܝܫܝܼܬܐ ܘܩܘܼܪ̈ܒܢܐ ܘܐ̈ܠܦܝܐ ܡܥܣܪ̈ܐ: ܠܐ ܓܝܪ ܦܐܝܐ ܠ̈ܟܗܢܐ ܘܡܫܡܫ̈ܢܐ ܕܡܫܟܢܐ ܕܢܬܐܡܢܘܢܼ ܥܠܡܢܝ̈ܬܐ܆ ܐܠܐ ܥܒܿܕܗܘܢܿ ܗܿܢܘ: ܠܘܿܬܐ ܘܬܫܡܼܫܬܐ ܕܢܬܦܪܫܘܢܼ ܡܼܢ ܥܡܐ ܒܕ ܠܐ ܡܬܼܥܢܝܢ ܒܥ̈ܠܡܢܝܬܐ ܐܘܿ ܒܦܘܼܪܠܚܢܐ ܕܐܪܥ ܘܝܪܬܘܬܐ ܡܛ݀ܠ ܕܦܘܼܚܠܢܗܘܿܢ ܥܡ ܐܠܗܐ ܗܿܘ ܘܥܠܘܗܝ ܢܫܕܘܢܿ ܬܘܼܟܠܢܗܘܢܿ: ܡܣܒܐ ܓܝܪ ܘܡܬܠܐ ܥܠܡܢܝܐ: ܚܛܝܼܬܐ ܡܫܬܼܡܫܐ ܒܗ ܗܢܐ ܠܟܗ̈ܢܐ ܠܐ ܚܿܫܚ ܐܠܐ ܣܦܝܼܩܘܼܬܐ ܕܡܼܢ ܥܡ̈ܠܐ ܦܓܪ̈ܢܝܐ ܥܿܒܕܐ ܠܗܘܢܿ ܕܢܥܩܒܘܢܼ ܥܠ ܝܼܕܥܬܐ ܕܐܠܗܐ ܘܢܡܘܣ̈ܘܗܝ܆ ܡܼܢ ܟ݀ܠܗ ܫܘܼܡܢܐ ܡܩܕܫܗ ܡܢܗ ܗ̄ ܫܘܼܡܢܐ ܩܿܪܐ ܬܢܢ ܠܡܥܣܪ̈ܐ ܕܠ̈ܘܝܐ܆ ܡܩܕܫܗ ܕܝܢ ܠܗ݀ܘ ܕܦܪܝܼܫܝܼܢ ܗܼܘܘ ܠܟܗ̈ܢܐ܀","english":"In the Holy of Holies they ate it in the generations that revolve to find in the portico of the Tabernacle a sacrifice. Others in the Holy of Holies they ate it in a separate manner: as a separation, when it is separated, it is fitting for you to eat it. The name of the produce and the wine he calls first-fruits in this way, when the likeness of the name of the living creatures that are restrained when all of it. Every ban of Israel he calls a ban, that is, when he wishes, a man separates and gives to God. A covenant of salt was that which is thus a true covenant: like the covenant that is established among enemies by means of salt. Again he teaches them by this that with all their offerings they should offer salt. He also commanded the Levites that they should tithe, even they, from the tithes, from whatever came to them as first-fruits, something for the priests. There was from the people sacrifices and offerings, and for the Levites tithes and first-fruits. In the land that was not plowed, it sufficed for the priests, the ministering servants of the altar, the priesthood; and first-fruits and offerings and thousands of tithes. For it is not fitting for the priests and the ministering servants of the Tabernacle that they should be occupied with worldly matters, but they should do this: prayer and the service that they are separated from the people, so that they are not occupied with worldly affairs or with the labor of land and inheritance, because their work is with God, and upon him they cast their trust. For taking and giving worldly things, a sin that is practiced in this, is not suitable for priests, but only the sufficiency that with bodily labors they do for them, so that they may pursue knowledge of God and his laws. With all the name he sanctifies, that is, the name he calls, that is, for the tithes of the Levites, he sanctifies that which was separated for the priests.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܚܐ","severity":"info","text":"The phrase 'covenant of salt' (ܩܝܿܡܐ ܕܡܠܚܐ) refers to an ancient Near Eastern custom of making a binding agreement by sharing salt, symbolizing inviolability. Bar Salibi uses it to explain the requirement to offer salt with sacrifices.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"first-fruits","severity":"info","text":"The discussion of first-fruits (ܪ̈ܝܫܝܬܐ) and tithes for Levites echoes Numbers 18:8-32, where offerings and priestly portions are regulated. Bar Salibi interprets these as supporting the priestly class.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Holy of Holies","severity":"info","text":"The 'Holy of Holies' (ܒܩܕܘܿܫ ܩܘܼܕ̈ܫܐ) refers to the innermost sanctuary of the Tabernacle, where only the high priest could enter. Bar Salibi applies this to the consumption of offerings, indicating a ritual hierarchy.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from narrative to legal exposition, detailing regulations for offerings, tithes, and priestly duties. The structure mirrors the legal sections of Numbers, with Bar Salibi providing interpretive commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"covenant of salt","severity":"info","text":"The 'covenant of salt' parallels similar expressions in Syriac literature, such as in the works of Ephrem, where salt symbolizes permanence and fidelity. Bar Salibi uses it to underscore the enduring nature of sacrificial obligations.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"name of the produce","severity":"caution","text":"The phrase 'name of the produce and the wine' (ܫܘܼܡܢܐ ܕܥܒܘܪܐ ܘܕܚܡܪܐ) is ambiguous; it may refer to the designation of first-fruits or to a specific ritual term. The text does not clarify the exact referent.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'name of the produce and the wine' could be a technical term for first-fruits or a general reference to offerings; the text does not specify.","The clause 'when the likeness of the name of the living creatures that are restrained when all of it' is syntactically unclear and may be corrupt."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܘܢܝܬܘܿܢ ܠܟ ܬܘܪܬܐ ܣܘܼܡܩܬܐ ܗ̄ ܬܘܪܬܐ ܗܕܐ ܠܐ ܠܐܠܗܐ ܣܿܠܩ ܗܼܘܐ ܡܢܗܿ ܡܕܡ: ܘܐܦܠܐ ܠ̈ܟܗܢܐ ܡܬܼܦܪܫ ܗܼܘܐ ܡܢܗܿ܇ ܐܦܠܐ ܒܐܝܼܕ̈ܝ ܟܗ̈ܢܐ ܐܝܼܬܘܗܝ ܗܼܘܐ ܫܘܼܛܠܢܐ: ܐܠܐ ܠܫܘܼܘܕܥܐ ܘܪܡܙܐ ܕܥܬܝܼܕ̈ܬܐ ܡܬܼܢܟܣܐ ܗܼܘܬ݀. ܒܗ݀ܝ ܕܗܿܠܝܢ ܕܢܡܘܿܣܐ ܠܡܕܒܪܢܘܼܬܗ ܕܡܫܝܼܚܐ ܡܛܦܣ̈ܢ ܗܼܘ̈ܝ ܐܝܟ ܕܐܡܼܪ ܦܘܠܘܿܣ. ܐܢܕܝܢ ܠܡ ܕܡܐ ܕܨܝܦܪ̈ܝܐ ܘܕܢܥ̈ܓܠܐ ܘܩܛܡܐ ܕܥܓܠܬܐ ܡܬܼܪܣܣ ܗܼܘܐ ܥܠ ܐܝܠܝܢ ܕܡܬܼܛܡܐܝܢ ܗܼܘܘ ܘܡܿܩܕܫ ܠܗܘܢܿ ܠܕܘܼܟܝܐ ܕܒܣܪܗܘܢܿ܆ ܟܡܿܐ ܝܬܝܪܐܝܬ ܕܡܗ ܕܡܫܝܼܚܐ ܢܕܟܐ ܬܐܪܬܢ ܡܼܢ ܥܒܿܕ̈ܐ ܡܝܼܬ̈ܐ܀ ܣܘܼܡܩܘܼܬܐ ܥܠ ܟܘܼܬܡ̈ܬܐ ܕܚܛ̈ܗܐ ܡܒܕܩܐ ܘܥܠ ܡܣܒܗܘܼܬ ܕܡܐ܀ ܫܠܡܬܐ []ܝܠܦ ܗ݀ܝ ܕܠܝܬ ܒܗܿ ܡܘܼܡܐ ܕܒܝܼܚܘܼܬܗܿ ܕܠܒܪ ܡܼܢ ܡܫܪܝܼܬܐ܆ ܐܟܡܿܢ ܕܠܘ ܒܝܕ []ܫܡܐ ܕܛܡܐܘܬܐ ܕܦܪܝܼܣ ܥܠܝܗܿ ܬܛܡܐ ܠܡܫܪܝܼܬܐ܀ ܘܟܒܪ ܠܗ݀ܝ ܕܦܘܠܘܿܣ ܡܒܕܩܐ ܕܐܡܼܪ ܕܝܫܘܿܥ ܠܡ ܕܢܩܕܫ ܠܥܡܗ ܒܕܡܗ ܠܒܪ ܡܼܢ ܡܫܪܝܼܬܐ ܚܫܼ܆ ܟܕ ܛܒ ܕܡܗܿ ܕܗܕܐ ܠܐ ܡܥܠܝܼܢ ܗܼܘܘ ܠܗ ܠܒܝܬ ܡܩܕܫܐ ܐܠܐ ܠܒܪ ܠܘܼܩܒܠ ܐܦ̈ܝ ܕܡܫܟܢܙܒܢܐ ܙ݀ܠܚ ܗܼ،ܐ ܠܗ ܟܗܢܐ܀ []ܫܒܥ ܙܒܢ̈ܝܼܢ ܡܬܼܪܣܣ ܗܼܘܐ ܡܼܢ ܕܡܗܿ ܐܦ̈ܝ ܡܫܟܢܙܒܢܐ. ܠܫܘܼܘܕܥܐ ܟܐܡܬ ܕܡܼܢ []ܡܢ ܐ݀ܬܐ ܗܼܘܐ ܠܗܘܿܢ ܚܘܼܣܝܐ܀ ܡܘܩܕܝܼܢ ܠܗܿ ܕܝܢ ܥܡ ܡܫܟܗܿ ܘܒܣܪܗܿ ܐܦ []ܦܪܬܗܿ ܕܢܚܘܐ ܕܫܿܘܐ ܠܗ ܕܢܬܠ ܚܘܼܣܝܐ ܒܦܪܬܐ ܐܝܟ ܕܒܒܣܪܐ ܦܪܬܐ ܠܙܒܠܐ ܕܒܟܪܣܐ ܩܿܪܐ܀ ܘܩܝܣܐ ܕܐܪܙܐ܆ ܥܠ ܪܝܫܚܐ ܒܣܝܼܡܐ ܡܿܘܕܥ܀","english":"And you have the red heifer. This heifer did not ascend to God from it anything, nor was it set apart for the priests, nor was the sprinkling in the hands of the priests. Rather, it was observed for the sign and symbol of future things. In this, the laws of the wilderness prefigure the Messiah, as Paul said. For if the blood of birds and calves and the ashes of the heifer were sprinkled upon those who were defiled and sanctified them to the purity of their flesh, how much more does the blood of the Messiah purify the soul from dead works. The red heifer signifies the seal of sins and the taking away of blood. Its completion is that there is no blemish in its redness outside the camp, just as not by the name of impurity spread upon it does it defile the camp. And already Paul signifies that Jesus sanctified his people with his blood outside the camp, as the blood of this one was not brought into the sanctuary but outside opposite the face of the tabernacle, and the priest slaughtered it. Seven times the blood was sprinkled opposite the face of the tabernacle, for the sign that with the blood came mercy for them. They burn it, however, with its hide and its flesh, and also its dung, which shows that it is fitting that mercy be given in dung as in flesh, dung for the filth of the belly. And the wood of cedar, placed upon the head, indicates.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܪܬܐ ܣܘܼܡܩܬܐ","severity":"info","text":"The phrase 'red heifer' (ܬܘܪܬܐ ܣܘܼܡܩܬܐ) refers to the sacrificial animal of Numbers 19, whose ashes were used for purification from corpse impurity. Bar Salibi interprets it typologically.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܿܣ","severity":"info","text":"The reference to Paul (ܦܘܠܘܿܣ) likely alludes to Hebrews 9:13-14, where the blood of Christ purifies, or to 1 Corinthians 15:45-46 on typology. Bar Salibi uses Paul to support the Christological reading.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܫܟܢܙܒܢܐ","severity":"info","text":"The 'tabernacle' (ܡܫܟܢܙܒܢܐ) is the wilderness sanctuary. Bar Salibi notes that the heifer's blood was sprinkled outside it, opposite its face, a detail from Numbers 19:4 that he reads as prefiguring Christ's sacrifice outside the Temple.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܡܗ ܕܡܫܝܼܚܐ","severity":"info","text":"Bar Salibi draws a parallel between the heifer's blood purifying the defiled and Christ's blood purifying the soul from 'dead works' (ܥܒܿܕ̈ܐ ܡܝܼܬ̈ܐ), a phrase echoing Pauline language (cf. Romans 6:13).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܘܼܡܩܘܼܬܐ","severity":"info","text":"The passage moves from the heifer's ritual details to its typological meaning, then to a Pauline citation, and finally to the burning of the heifer with its hide, flesh, and dung, each element receiving symbolic interpretation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܘܠܘܿܣ","severity":"info","text":"Bar Salibi's use of Paul to interpret the red heifer reflects a common Syriac exegetical tradition, seen also in Ephrem and later commentators, where Old Testament rituals are read as types of Christ's sacrifice.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'dead works' (ܥܒܿܕ̈ܐ ܡܝܼܬ̈ܐ) is ambiguous: it may refer to sinful acts or to the ritual acts of the old law, now superseded. The reading taken is the latter, in line with Pauline typology.","The final clause about cedar wood (ܩܝܣܐ ܕܐܪܙܐ) is incomplete in the Syriac; the English draft supplies 'indicates' but the sense is uncertain."],"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":38,"ref":"p38","source":"ܙܘܦܐ ܕܝܢ܆ ܥܠ ܚܘܼܣܝܐ ܪܡܿܙ܇ ܒܨܘܼܒܥܐ ܕܙܚܪܝܬܐ ܥܠ ܟܘܼܬܡ̈ܬܐ ܕܚܛ̈ܗܐ: ܘܠܗܘܢܿ ܠܗܿܠܝܢ ܢܪܡܐ ܟܗܢܐ ܒܓܘ ܢܘܼܪܐ ܕܝܩܕܢܐ ܕܬܘܪܬܐ: ܛܡܐܘܬܗ ܓܝܪ ܕܩܛܡܐ ܕܬܘܪܬܐ ܥܠ ܕܟܝܘܼܬܗܿ ܡܿܘܕܥܐ ܗܼܘܬ݀܆ ܕܐܟܙܢܐ ܡܼܢ ܟܝܢ̈ܿ ܠܐ ܩܢܝܐ ܗܼܘܬ݀ ܛܡܐܘܬܗܿ܇ ܐܦܠܐ ܬܘܼܒ ܡܼܢ ܩܢܘܼܡܗܿ ܐܝܼܬ ܠܗܿ ܕܟܝܘܼܬܐ܆ ܘܟܒܪ ܪܡܙܐ ܡܕܡ ܐܝܬ ܒܗܿ ܕܐ݀ܬܐ ܙܒܢܐ: ܕܥܿܒܪ ܟܗܢܘܼܬܐ ܥܡ ܕܒܚ̈ܐ ܘܐܠܗܐ ܥܕܢܐܝܬ ܡܣܼܬܓܕ܀ ܬܘܼܒ ܕܢܫܬܘܕܥܘܢܼ ܕܐܠܗܐ ܒܛܝܒܘܼܬܗ ܝܗܼܒ ܠܗܘܢܿ ܫܘܼܒܩܢܐ ܘܠܘ ܡܼܢ ܕܒܚ̈ܐ: ܠܗܿܘ ܓܝܪ ܕܡܬܼܣܣ ܗܼܘܐ ܥܠܘܗܝ ܡܩܕܫ ܗܼܘܐ ܠܗ ܕܪܐܣ ܡܛܡܐ ܗܼܘܐ ܠܗ ܗܕܐ ܥܠ ܡܚܝܼܠܘܼܬ ܟܝܿܢܗ ܕܕܒܚܐ ܡܿܘܕܥܐ ܕܢܬܝܼܕܥ ܚܘܼܣܝܐ ܕܦܘܼܪܩܢܐ ܗܿܘ ܕܐܠܗܐ: ܓܠܝܐ ܗܿܝ ܓܝܪ ܕܠܘ ܚܛ̈ܗܐ ܪܘܪ̈ܒܐ ܡܫܟܚ ܗܼܘܐ ܕܢܚܣܐ: ܗܿܢܘܿܢ ܕܓܙܪ ܕܝܼܢܐ ܕܡܘܬܐ ܚܪܝܼܩ ܗܘܐ ܥܠ ܥܒܘܿܕܝܗܘܢܿ ܐܠܐ ܕܛܡ̈ܐܐ ܙܥܘܪ̈ܐ ܐܟܙܢܐ ܕܩܪܝܼܒܘܼܬܐ ܕܠܡܝܼܬܐ ܐܘܿ ܩܪܝܐ ܘܕܘܪܟܬܐ ܘܕܘܫܐ ܕܥܠ ܡܝܼـܐ ܠܚܛ̈ܗܐ ܪܘܪ̈ܒܐ ܢܛܝܼܪ ܗܼ،ܐ ܠܚܘܼܣܝܗܘܢܿ ܕܒܼܚܐ ܕܡܫܝܼܚܐ܀ ܢܗܼܘܐ ܢܛܝܼܪ ܗ̄ ܩܛܡܗܿ ܕܬܘܪܬܐ ܠܟܿܠܗܿ ܟܢܘܼܫܬܐ ܠ̈ܡܝܐ ܕܪܣܣܐ: ܢܬܼܢܛܪ ܠܡ ܩܛܡܗܿ: ܕܡܐ ܕܚܿܠܛ ܒܗ ܐܢܫ ܡܝ̈ܐ ܡܿܕܟܐ ܠܛܡܐܘܬܐ ܕܛܡܐܐ: ܓܒܪܐ ܕܕܟܿܐܼ ܢܟܢܘܿܫ ܩܛܡܐ ܦܝܪܡܐ ܠܒܪ ܒܐܬܪܐ ܕܕܟܿܐܼ ܗ̄ ܐܬܪܐ ܕܕܟܐ܀ ܐܝܟܐ ܕܠܝܬ ܒܗ ܐܢܫ̈ܐ ܚ̈ܛܝܐ܀ ܥܦܪܐ ܕܝܩܕܢܐ ܗ̄ ܠܩܛܡܐ ܕܬܘܪܬܐ ܩܿܪܐ܀ ܟ݀ܠ ܕܩܿܪܒ ܠܗ ܛܡܐܐ: ܢܗܼܘܐ ܛܡܐ ܗ̄ ܕܐܦ ܗ݀ܘ ܕܪܐܣ ܥܠ ܐܚܪ̈ܢܐ ܡܼܢ ܡܝ̈ܐ ܕܩܛܡܐ ܕܬܘܪܬܐ ܛܡܐܐ ܢܗܘܐ: ܘܐܢ ܢܩܪܘܿܒ ܠܗ ܕܟܝܐ ܡܬܼܛܡܐ܀ ܘܐܬܼܘ ܠܡܕܒܪܐ ܕܨܝܢ ܒܝܪܚܐ ܩܕܡܝܐ ܗ̄ ܢܝܼܣܢ. ܘܡܝܼܬܬ݀ ܬܡܢ ܡܪܝܡ: ܘܡܣܼܬܒܪܐ ܠܝܼ ܕܫܢܬ ܬܠܬܝܢ ܘܬܫܥ ܕܗܘܼܦܟܗܘܿܢ܀","english":"of the heifer. It signified mercy, by the finger of the sprinkling upon the stains of sins. And this heifer was a priestly type within the mystery of the burning of the cow. For the uncleanness of the ashes of the cow indicated its purity, just as with the living, its uncleanness was not permanent, nor again with its death does it have purity. And there is already some sign in it of the mystery of the sacrifice: that the priesthood passes with the sacrifices, and God is worshipped in an ecclesiastical manner. Again, that it might be known that God in his mercy gave them forgiveness and not through sacrifices. For he who was to be sprinkled upon was sanctified for himself, and this sprinkling upon him indicated the weakness of the nature of the sacrifice, so that the mercy of the Saviour, which is of God, might be known. For it is clear that not great sins could be covered; but the decree of the judgment of death was sharpened against their perpetrators, except for minor impurities, such as contact with a corpse, or a grave, or a bone, or dust upon water, which were reserved for great sins for their covering by the sacrifice of the Messiah. And the ashes of the cow were reserved for the whole congregation for the waters of sprinkling. Its ashes were not burned; when a man mixed water with them, it cleansed the uncleanness of the impure. The man who was pure would gather the ashes in a pure place outside, in a pure place, where there are no sinful men. The dust of the burning is called the ashes of the cow. Everyone who approached it was impure; and he who sprinkled upon others with the waters of the ashes of the cow was impure; and if a pure person approached it, he became impure. And they came to the wilderness of Sin in the first month, and Miriam died there. And it seems to me that the year was thirty-nine of their wandering.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܘܦܐ","severity":"info","text":"The Syriac term ܙܘܦܐ (zawpā) can mean 'heifer' or 'cow'; here it refers to the red heifer of Numbers 19.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numbers 19","severity":"info","text":"The passage discusses the red heifer ritual, which is based on Numbers 19:1–10 (LXX) or Numbers 19:1–22 (Peshitta). The ashes and sprinkling water are central.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܕܒܪܐ ܕܨܝܢ","severity":"info","text":"The 'wilderness of Sin' (ܡܕܒܪܐ ܕܨܝܢ) is a location in the Sinai Peninsula, mentioned in Exodus 16:1 and Numbers 33:11–12. Miriam's death there is noted in Numbers 20:1.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܬܠܬܝܢ ܘܬܫܥ","severity":"info","text":"The author states that the year was thirty-nine of the Israelites' wandering, which aligns with the traditional chronology of the Exodus (cf. Numbers 33:38).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܒܚܐ ܕܡܫܝܼܚܐ","severity":"info","text":"The 'sacrifice of the Messiah' (ܕܒܚܐ ܕܡܫܝܼܚܐ) is a typological parallel drawn by Dionysius, linking the red heifer's ashes to Christ's atoning sacrifice.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܬܼܢܛܪ ܠܡ","severity":"caution","text":"The phrase ܢܬܼܢܛܪ ܠܡ (etʿaṭṭar lem) is obscure; it may be a scribal error or a rare verb. The translation 'its ashes were not burned' is conjectural.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܢܬܼܢܛܪ ܠܡ is uncertain; it may mean 'it was not burned' or 'it was not gathered'.","The identity of 'Miriam' (ܡܪܝܡ) is ambiguous: it could be the sister of Moses or another figure."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ܕܒܡܕܒܪܐ܇ ܐܘܿ ܚܕܐ ܫܢ̱ܬܐ ܒܨܝܼܪ ܡܼܢ ܗܢܐ ܡܢܝܿܢܐ ܐܝܬܝܗܿ ܫܢ̱ܬܐ ܗܿܕܐ܀ ܘܐܬܼܘ ܡܘܫܐ ܘܐܗܪܘܢ ܡܼܢ ܩܕܡ ܟܢܘܼܫܬܐ ܗ̄ ܪܗܼܛܘ ܠܘܬ ܐܠܗܐ ܠܡܫܟܢ ܙܒܢܐ ܥܠ ܡܨܘܼܬܐ ܕܥܡܐ ܕܥܡܗܘܢܿ ܐܟܡܿܢ ܕܢܬܦܪܣܘܢ ܘܐܬܓܠܝܼ ܡܪܝܐ ܥܠܝܗܘܢܿ ܘܐܡܼܪ ܠܡܘܫܐ ܕܢܣܼܒ ܚܘܼܛܪܐ ܘܢܦܩ ܠܗܘܢܿ ܡ̈ܝܐ ܡܼܢ ܟܐܦܐ܀ ܡܠܠܘ ܥܠ ܟܐܦܐ ܗܕܐ ܗ̄ ܫܒܚܘ ܘܐܘܕܘ ܥܠ ܗܕܐ ܠܐܠܗܐ ܗܘܿ ܕܒܪܝܗܝ ܠܝܡܐ: ܘܗܘܼ ܡܪܕܐ ܠܗ ܠܛܪܢܐ ܗܢܐ܆ ܘܢܪܕܐ ܪ̈ܓܠܝܬܐ ܕܡ̈ܝܐ: ܗ݀ܝ ܕܡܠܼܠܘ ܐܝܬܝܗܿ ܫܒܚܘ ܠܐܠܗܐ ܬܫܒܘ̄ ܩܕܡ ܥܡܐ ܐܝܬܝܗܿ܀ ܘܬܬܼܠܝ ܡܝ̈ܗܿ ܗ̄ ܡܝ̈ܐ ܕܡܥܕܐ ܗܼܘܬ݀ ܠܡܬܼܠ ܒܝܕ ܦܘܼܩܕܢܐ ܬܬܼܠܝ ܐܦ ܗܫܐ ܡܝ̈ܐ ܡܼܢ ܟܐܦܐ ܗ̄ ܡܛ݀ܠ ܕܡܢܗܿ ܢ݀ܦܩܝܼܢ ܗܼܘܘ: ܐܝܟ ܗܿܝ ܕܐܦܼܩ ܡܝ̈ܐ ܡܼܢ ܟܐܦܐ ܘܐܝܟ ܡܝ̈ܐ ܡܪܝܼܪ̈ܐ ܕܐܣܝܼ ܐܠܝܫܥ ܒܝܕ ܡܠܚܐ: ܗܿܟܢܐ ܐܦ ܬܢܢ ܟܕ ܠܐ ܡܬܼܚܙܐ ܡܕܡ ܡܼܢ ܠܒܪ ܗܝܼ ܟܐܦܐ ܡܬܼܚܙܝܢܐ ܬܘܼܒ ܕܓܿܣܝܐ ܘܒܥܐ ܡ̈ܝܐ܀ ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܠܘ ܒܪܝܼܬܐ ܚܿܕܬܐ ܐܝܬܝܗܘܿܢ ܗܼܘܘ ܡ̈ܝܐ ܗܿܢܘܿܢ܇ ܐܠܐ ܡܼܢ ܟܝܿܢܐ ܕܡ̈ܝܐ܇ ܘܡܠܐܟܐ ܡܿܫܡܫ ܗܼܘܐ ܠܣܥܘܪܘܬܗܘܿܢ܇ ܘܗܿܟܘܬ ܠܡ ܒܐܐܪ ܡܠܐܟܐ ܡܿܥܒܕ ܕܢܚܘܿܬ ܡܛܪܐ ܒܦܘܼܩܕܢ ܐܠܗܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܒܠܥܕ ܣܥܘܪܘܬܐ ܡܠܐܟܝܬܐ: ܚܝܠܐ ܐܠܗܝܐ ܠܗܘܢܿ ܡܒܥ ܗܼܘܐ ܘܒܪܝܼܬܐ ܚܿܕܬܐ ܗܼܘܘ ܘܬܪܬܝܢ ܠܡ ܙܒܢ̈ܝܼܢ ܬܪܥܗܿ ܡܘܫܐ ܠܟܐܦܐ܇ ܚܕܐ ܒܣܝܼܢ: ܘܐܚܪܬܐ ܗܪܟܐ ܒܨܠܡܘܬܐ. ܘܐܝܬ ܕܐܡܿܪܝܼܢ ܕܐܚܪܬܐ ܗܿܝ ܟܐܦܐ ܕܬܪܥ ܬܡܢ ܡܼܢ ܗܕܐ ܕܗܪܟܐ ܡܛ݀ܠ ܕܡ̈ܝܐ ܡܬܟܪܟܝܼܢ ܗܼܘܘ ܥܡܗܘܿܢ ܒܡܕܒܪܐ ܡܼܢ ܬܘܪܥܬܗܿ ܕܗ݀ܝ ܩܕܡܝܬܐ: ܘܡܛ݀ܠ ܕܐܣܟܼܠܘ: ܓܙ ܘܝܼܒܫ ܪܕܝܐ ܕܡ̈ܝܐ܀","english":"in the wilderness. Or one hour, a little more or less, this is that hour. And Moses and Aaron came before the assembly; they ran to God to find a sacrifice on account of the sin of the people of their people, as they prostrated themselves, and the Lord revealed himself to them and said to Moses that he should take a staff and strike water from the rock for them. They spoke concerning this rock; they praised and gave thanks for this to God, who brought forth the sea; and he subdued it for the thirsty one, and subdued the flowing of the waters. This that they spoke is their praise to God, a praise before the people it is. And the drawing of its waters—the waters of the well that was to be drawn by command—the drawing also now of water from the rock, because from it they used to go forth, like that which brought forth water from the rock, and like the bitter waters that Elisha healed with salt. Thus also it does when nothing is seen outwardly; the rock is visible, yet again it is hidden and seeks water. Some say that these waters were not a new creation, but from the source of waters, and an angel ministered to their performance; and thus, is it not in the air that an angel makes rain fall by the command of God? Others say that apart from angelic activity, a divine power was their source, and they were a new creation; and they say that Moses struck the rock twice, once at Rephidim and another time here at Horeb. And there are those who say that the rock at the place of the law is different from this one here, because waters used to circulate with them in the wilderness from the opening of this first one, and because they ceased; the flowing of the waters was exhausted and dried up.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܡܕܒܪܐ","severity":"info","text":"The passage opens with a wilderness setting, linking the narrative of Moses striking the rock to the broader context of the Israelites' journey.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܡܼܪ ܠܡܘܫܐ ܕܢܣܼܒ ܚܘܼܛܪܐ ܘܢܦܩ ܠܗܘܢܿ ܡ̈ܝܐ ܡܼܢ ܟܐܦܐ","severity":"info","text":"This recalls Exodus 17:6, where God instructs Moses to strike the rock at Horeb to produce water.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܡ̈ܝܐ ܡܪܝܼܪ̈ܐ ܕܐܣܝܼ ܐܠܝܫܥ ܒܝܕ ܡܠܚܐ","severity":"info","text":"The author draws a parallel to Elisha purifying bitter waters with salt (2 Kings 2:19-22), comparing miraculous water provision.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܠܘ ܒܪܝܼܬܐ ܚܿܕܬܐ ܐܝܬܝܗܘܿܢ ܗܼܘܘ ܡ̈ܝܐ","severity":"info","text":"The text records a debate among interpreters: some claim the waters were pre-existing, ministered by an angel, while others assert a new creation by divine power.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܬܼܘ ܡܘܫܐ ܘܐܗܪܘܢ ܡܼܢ ܩܕܡ ܟܢܘܼܫܬܐ","severity":"info","text":"The assembly (ܟܢܘܼܫܬܐ) refers to the Israelite congregation, a key setting in Exodus narratives where Moses and Aaron intercede.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܚܪܬܐ ܗܪܟܐ ܒܨܠܡܘܬܐ","severity":"caution","text":"The phrase 'here at Horeb' (ܗܪܟܐ ܒܨܠܘܬܐ) may be a scribal error or variant; the standard location is Horeb, but the Syriac text uses a term that could be confused with 'prayer' (ܨܠܘܬܐ).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact location of the second striking of the rock is ambiguous: the text says 'here at Horeb' but the Syriac term ܒܨܠܡܘܬܐ may be a corruption of ܒܚܘܪܒ (at Horeb) or refer to a place of prayer.","The identity of the 'some' and 'others' in the interpretive debate is not specified, leaving the sources of these views unclear."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܗ݀ܝ ܠܡ ܕܬܬܼܠܝ ܡܝ̈ܗܿ ܗ̄ ܗܕܐ ܡܣܟܠܐ ܕܠܘ ܒܟܿܠܙܒܢ ܟܕ ܠܐ ܐܠܨܐ ܪܕܝܢ ܗܼܘܘ ܡܢܗܿ ܡ̈ܝܐ ܐܠܐ ܒܙܒܢ ܙܒܢ܇ ܐܡܬܝ ܕܗܕܐ ܗܘܼܐ ܣܘܼܢܩܢܐ܇ ܐܡܬܝ ܠܡ ܕܐ݀ܬܝܢ ܗܼܘܘ ܠܕܘܼܟܬܐ ܕܐܝܼܬ ܒܗܿ ܡ̈ܝܐ܇ ܡܬܼܟܠܝܢ ܗܼܘܘ ܡܼܢ ܟܐܦܐ ܡܝ̈ܐ: ܘܟܕ ܡܿܛܝܢ ܗܼܘܘ ܠܕܘܼܟܬܐ ܕܠܝܬ ܒܗܿ ܡ̈ܝܐ: ܬܘܼܒ ܒܝܕ ܨܠ̈ܘܬܐ ܡܬܝܗܒܝܼܢ ܗܼܘܘ܇ ܡܗܦܟܝܼܢ ܐܢܫ̈ܝܼܢ ܕܐܢ ܡܥܝܕܐ ܗܼܘܬ݀ ܕܬܦܼܩܝ ܡܗܝܐ: ܥܠ ܡܘܿܢ ܐܬܦܼܠܓ ܡܘܫܐ܇ ܘܡܿܦܢܝܢ ܠܗܘܢܿ ܒܢ̈ܝ ܬܪܥܝܼܬܐ ܕܐܝܠܝܢ ܕܐܡܿܪܝܼܢ ܕܚܕܐ ܗܿܝ ܟܐܦܐ ܕܐܣܼܬܢܩ ܠܡ ܘܐܬܦܼܠܓ: ܡܛ݀ܠ ܕܠܘ ܒܨܒܝܿܢܗ ܗܘܼܬ݀ ܕܟ݀ܠ ܐܡܬܝ ܕܒܿܥܐ ܕܢܪܕܘܿܢ ܡܢܗܿ ܡ̈ܝܐܙ ܘܒܠܥܕ ܦܘܼܩܕܢܐ ܠܐ ܡܡܪܚ ܗܼܘܐ ܥܠܗܕܐ܇ ܐܚܪܬܐ ܕܫܓܝܼܫܐ ܗܼܘܬ݀ ܬܪܥܝܼܬܗ ܕܡܘܫܐ ܡܼܢ ܪܘܒܗ ܕܥܡܐ ܒܗܿܘ ܙܒܢܐ܇ ܘܥܠܗ݀ܝ ܢܦܼܠ ܒܦܘܠܓܼܐ: ܐܟܡܐ ܕܠܐ ܐܫܪ ܒܡܐܬܝܼܬܐ ܕܣܠܘܝ ܟܕ ܛܒ ܚܙܼܐ ܗܼܘܐ ܣܘܿܓܐܐ ܕܬܕܡܪ̈ܬܐ: ܡܼܢ ܗܿܕܐ ܟܐܦܐ ܢ݀ܦܩ ܠܟܘܿܢ ܡ̈ܝܐ ܗ̄ ܡܼܢ ܕܠܝܼܚܘܼܬ ܪܥܝܢܐ ܠܡ ܐܡܼܪܗܿ ܠܗܕܐ ܘܡܼܢ ܡܨܘܬܐ ܕܢܨܘ ܥܡܗ ܠܐ ܐܫܟܚ ܕܐܝܟ ܥܝܕܗ ܒܙܕܩܐ ܢܡܠܠ܆ ܡܛ݀ܠ ܕܠܐ ܐܡܼܪܘ ܠܗ ܕܡܼܢ ܗܕܐ ܟܐܦܐ ܐܦܩ ܠܢ ܡ̈ܝܐ: ܐܟܡܿܢ ܕܢܦܢܐ ܠܗܘܿܢ ܗܘܼ ܕܡܼܢ ܗܕܐ ܟܐܦܐ ܘܫܪܟܐ ܘܥܠܗ݀ܝ ܐܬܟܣܼܣ ܐܝܟ ܡܬܼܦܠܓܢܐ܇ ܘܐܚܪܬܐ ܠܡ ܕܠܘ ܚܕܐ ܙܒܢ̱ܬܐ ܡܚܗܿ ܠܟܐܦܐ܇ ܐܠܐ ܬܪܬܝܢ ܙܒܢ̈ܬܐ ܥܠ ܚܕ̈ܕܐ ܘܒܝܕ ܕܥܒܼܪ ܥܠ ܛܟܣܐ ܐܬܥܣܼܣ ܥܠ ܬܘܚܪܬܐ܀","english":"Others say that this was not so that the water would be drawn up, for this is absurd, since they were not in need of water at all times, but only at a certain time, when this distress occurred. When they came to a place that had water, they would draw water from the rock; and when they arrived at a place that had no water, then again through prayers water would be given to them. They would turn the faces of the people, as if it were a custom that water would come forth. Concerning Moses, he was divided, and he shows them two opinions of those who say that this is the same rock that was struck and divided, because it was not by his will that whenever he wished to draw water from it, without a command he would not dare to do so. Another opinion is that Moses' mind was troubled by the great number of the people at that time, and concerning them he fell into division, so that he did not hasten to the coming of Saluvi, although he clearly saw many wonders. With this rock, water came forth for you, but because of the confusion of the mind, he did not speak to it, and with the command that he commanded with it, he was not able to speak properly according to his custom, because they did not tell him that with this rock he would bring forth water. As much as he struck it, it was that with this rock and the rest, and concerning them he was established as if in division. And another opinion is that it was not one blow that struck the rock, but two blows one after the other, and by passing over the order, he was established in delay.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage presents multiple opinions on the rock-striking episode, emphasizing that Moses acted under divine command and not by his own will.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܦܐ","severity":"info","text":"The Syriac term ܟܐܦܐ (kepha) means 'rock' or 'stone,' central to the commentary's discussion of the rock struck by Moses.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar; his Literal Commentary on Numbers reflects the exegetical tradition of the Syriac Orthodox Church.","cites":[],"named_sources":["Dionysius bar Salibi"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of alternative interpretations (ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ, 'others say'), typical of Syriac commentary style.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text contains ambiguous references to 'Saluvi' (ܣܠܘܝ) and 'division' (ܦܘܠܓܼܐ), which may refer to a person or event not clearly identified in the surviving manuscript.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This commentary was part of the Syriac exegetical tradition that influenced later Eastern Christian interpretations of Numbers 20.","cites":[],"named_sources":["Dionysius bar Salibi"],"dropped_cites":[]}],"ambiguities":["The identity of 'Saluvi' (ܣܠܘܝ) is unclear; it may be a proper name or a corruption.","The phrase 'two blows one after the other' may reflect a variant tradition or a textual corruption."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܐܝܟ ܕܐܡܼܪܢܢ ܡܼܢ ܠܥܠ܆ ܕܠܘ ܟܐܦܐ ܗܿܝ ܕܬܪܥ ܒܣܝܢ ܛܘܼܪܐ ܐܝܬܝܗܿ ܗܕܐ ܘܐܦܠܐ ܫܿܩܠܝܼܢ ܗܼܘܘ ܠܗܿ ܠܟܐܦܐ ܗܿܝ ܥܠ ܟܬܦ̈ܬܗܘܢܿ ܐܠܐ ܗ݀ܘ ܛܘܼܪܐ ܗܼܘܐ ܕܒܚܕ ܓܒܗ ܡܚܼܐ ܡܘܫܐ ܘܐܒܼܥ ܡ̈ܝܐ: ܘܝܼܕܝܼܥܐ ܠܡ ܡܼܢ ܗ݀ܝ ܕܐܡܼܪ ܠܗ ܐܠܗܐ ܕܡܠܠ ܥܠ ܟܐܦܐ ܠܥܝܢ̈ܝܗܘܢܿ ܟܕ ܠܐ ܐܡܼܪ ܠܗ ܕܡܼܠܠ ܥܡ ܟܐܦܐ: ܐܠܐ ܥܠ ܟܐܦܐ ܗ̄ ܟܕ ܩܿܐܡ ܐܢܬ ܥܠܝܗܿ ܘܟܢܘܼܫܬܐ ܥܡܟ ܘܐܠܘܼ ܟܐܦܐ ܗܼܘܬ݀ ܙܥܘܪܬܐ ܐܝܟܢ ܡܘܫܐ ܘܐܗܪܘܢ ܘܪܘܪ̈ܒܢܐ ܩܿܝܡܝܼܢ ܗܼܘܘ ܥܠܝܗܿ܇ ܡܕܝܢ ܡܢܬܐ ܡܼܢ ܛܘܼܪܐ ܐܝܬܝܗܿ ܗܕܐ ܟܐܦܐ ܟܕ ܠܐ ܦܣܝܼܩܐ ܡܢܗ ܘܝܼܕܝܼܥܐ ܬܘܼܒ ܗܕܐ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒ ܒܡܦܩܢܐ ܕܗܐ ܐܢܼܐ ܩܕܡܝܟ ܥܠ ܛܘܼܪܐ ܒܚܘܪܝܒ܇ ܘܬܡܼܚܐ ܠܛܪܢܐ ܘܢܦܩܘܢܼ ܡܢܗ ܡ̈ܝܐ܀ ܗ݀ܘ ܛܪܢܐ ܠܘ ܟܐܦܐ ܐܝܬܝܗܿ ܗܼܘܬ݀ ܕܡܬܼܛܥܢܐ ܐܠܐ ܪܝܫ ܪܡܬܐ ܘܪܝܫ ܛܘܼܪܐ ܕܝܼܥܐ ܒܗ ܛܪܢܐ܀ ܘܗܪܟܐ ܒܐܬܪܐ ܕܣܝܢ: ܗܿܟܢܐ ܐܡܼܪ ܠܗ ܣܒ ܫܒܛܐ ܘܟܢܘܿܫ ܟܢܘܼܫܬܐ ܘܡܠܠ ܥܠ ܟܐܦܐ ܠܥܝܢ̈ܝܗܘܢܿ ܘܬܬܼܠܝ ܡ̈ܝܐ܀ ܘܬܡܢ ܠܐ ܐܬܦܼܫܟ ܡܘܫܐ: ܡܛ݀ܠ ܕܡܚܼܐ ܠܛܪܢܐ ܕܒܛܘܼܪܐܙ܇ ܐܣܼܒܪ ܓܝܪ ܕܬܚܘܬܘܗܝ ܡ̈ܝܐ ܫܟܝܼܚܝܼܢ܇ ܐܟܡܐ ܕܚܿܙܝܢܢ ܕܒܛܘܼܪ̈ܐ ܘܪ̈ܡܬܐ ܢ݀ܒܥܝܼܢ ܡ̈ܝܐ ܘܢܗܪ̈ܘܬܐ: ܗܪܟܐ ܕܝܢ ܐܬܼܦܠܓ܀ ܥܠ ܕܠܟܐܦܐ ܕܫܕܝܐ ܒܕܒܪܐ ܐܡܼܪ ܠܗ ܕܬܦܼܩܝ ܡ̈ܝܐ܀ ܥܠ ܕܠܐ ܩܕܫܬܘܿܢܢܝ ܗ̄ ܡܬܼܦܫܟܢܐܝܬ ܐܡܼܪ ܐܫܟ ܫܒܥܝܼܢ ܠܡܐ ܡܼܢ ܗܢܐ ܫܡܐ ܐܦܩ ܠܟܘܿܢ ܡܝ̈ܐ܇ ܠܐ ܓܝܪ ܗܝܡܢ ܕܢ݀ܒܥܝܼܢ ܡܢܗܿ ܡܝ̈ܐ܀ ܘܥܠܗ݀ܝ ܠܡ ܠܐ ܥܼܠ ܗܼܘ ܘܐܗܪܘܢ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ܀","english":"Others say, as was said above, that it was not a stone that was struck in the side of the mountain, nor did they lift that stone onto their shoulders, but rather that mountain was one on whose side Moses struck and brought forth water. And it is known, is it not, from what God said to him, that he spoke concerning the stone to their eyes, when he did not say to him that he spoke with the stone, but rather concerning the stone, when you stand upon it with your staff, and if the stone were small, as Moses, Aaron, and the elders stood upon it, then how could this stone be separated from the mountain? And it is also known from what is written in the Exodus: \"Behold, I am before you on the mountain at Horeb, and you shall strike the rock, and water shall come out from it.\" That rock was not a stone that could be moved, but the top of a height and the top of a mountain, which is called a rock. And here, in the region of Siʾ, he said to him: \"Take the staff, strike the rock, and speak concerning the stone to their eyes, and water will flow.\" And Moses did not change, because he struck the rock that was in the mountain; for he supposed that water was to be found beneath it, just as it is seen that water and rivers spring forth from mountains and heights. Here, however, it is divided. Concerning the stone that was cast in the desert, he said to him that water would come out. Concerning the fact that it was not their sanctity, he said plainly: \"I have found seventy palm trees; from this name I will bring forth water for you.\" For he did not believe that water would spring forth from it. And why did he and Aaron not enter the land of the kingdom?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܦܩܢܐ ܕܗܐ ܐܢܼܐ ܩܕܡܝܟ ܥܠ ܛܘܼܪܐ ܒܚܘܪܝܒ","severity":"info","text":"The passage quotes Exodus 17:6, where God tells Moses to strike the rock at Horeb, a key prooftext for the commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܪܢܐ","severity":"info","text":"The Syriac term ܛܪܢܐ (ṭarʿā) is rendered 'rock' in the English draft, but the commentary distinguishes it from ܟܐܦܐ (kēpā, 'stone'), emphasizing a geological feature rather than a portable object.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܬܪܐ ܕܣܝܥ","severity":"info","text":"The region of Siʾ (ܣܝܥ) is identified as a location in the wilderness narrative, possibly linked to the site of the rock-striking miracle in Exodus.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܪܟܐ ܕܝܢ ܐܬܼܦܠܓ","severity":"info","text":"The phrase 'Here, however, it is divided' marks a structural break in the commentary, transitioning from a literal interpretation of the rock to a symbolic or allegorical reading.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܐ ܓܝܪ ܗܝܡܢ ܕܢ݀ܒܥܝܼܢ ܡܢܗܿ ܡܝ̈ܐ","severity":"info","text":"The commentary notes Moses' disbelief that water would spring from the stone, reflecting a later exegetical tradition that questioned the literal miracle.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܥܠܗ݀ܝ ܠܡ ܠܐ ܥܼܠ ܗܼܘ ܘܐܗܪܘܢ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ","severity":"caution","text":"The final question about Moses and Aaron not entering the land of the kingdom is abrupt and may be a textual corruption or a rhetorical aside; its connection to the preceding argument is unclear.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the land of the kingdom' (ܐܪܥܐ ܕܡܘܼܠܟܢܐ) is ambiguous; it may refer to Canaan or a spiritual realm.","The phrase 'it is divided' (ܐܬܼܦܠܓ) could indicate a schism in interpretation or a textual division in the commentary."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܐܦܢ ܡܛ݀ܠ ܡܠܼܬܐ ܕܐܡܼܪ ܡܘܫܐ ܐܝܟ ܕܒܥܝܛܐ ܐܬܟܠܝܼ ܡܼܢ ܐܪܥܐ ܕܡܘܼܠܟܢܐܙ܇ ܐܟܡܿܢ ܕܙܿܕܩ ܗܼܘܐ ܠܘܼܩܕܡ ܕܫܒܚܘܢܼ ܘܢܩܕܫܘܢܼ ܟܕ ܩܕܝܼܫܘܼܬܐ ܠܡܬܝܕܥܢܘܼܬܐ ܕܐܠܗܐ ܘܡܬܓܠܝܢܘܼܬܐ ܕܗܘܼܬ݀ ܒܡܘܗܒܬܐ ܕܡܝ̈ܐ ܐ݀ܡܪ: ܕܙܕܩ ܕܢܫܒܚܘܢܼ ܘܟܕ ܢܦܩܘܢܼ ܡ̈ܝܐ: ܐܠܐ ܚܿܙܝܢܢ ܠܡ ܕܥܠܬܢܐܝܬ ܐܬܐܡܼܪܬ݀ ܡܛ݀ܠ ܓܝܪ ܕܝܿܕܥ ܗܼܘܐ ܐܠܗܐ ܕܡܼܛܐ ܥܠܕܢܐ ܕܢܥܢܼܕ ܡܘܫܐ ܕܠܐ ܢܣܼܬܒܪ ܕܡܼܢ ܟܠܝܗܝ ܠܡܼܥܠ ܠܐܪܥ ܕܡܘܼܠܟܢܐ: ܐܚܼܕ ܠܡ ܥܠܼܬܐ ܥܠ ܕܠܐ ܩܕܫܢ: ܠܐ ܐܥܠܼܬܗ܆ ܬܘܼܒ ܐܝܟ ܕܠܒܗܼܬܬܐ ܕܝܘ̈ܕܐ ܕܚܬܝܼܪܝܼܢ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܕܗܐ ܡܫܘܐ ܘܐܗܪܘܢܿ ܠܐ ܥܠܼܘ ܠܗܿ܀ ܗܿܠܝܢ ܐܢܘܿܢ ܡܝ̈ܐ ܕܡܨܘܬܐ ܗ̄ ܕܛܪܢܐ ܕܥܠ ܡ̈ܝܐ ܕܥܒܼܕ ܥܡܐ ܘܐܬܦܼܕܫܘ ܒܗܘܢܿ ܗ̄ ܐܬܦܼܪܫܘ ܘܐܬܒܼܚܪܘ ܒܗܘܢܿ ܒܡ̈ܝܐ܆ ܘܐܫܬܼܟܚܘ ܕܐܝܼܬܝܗܘܢܿ ܚܪ̈ܝܝܐ ܘܛܠ̈ܡܝܐ ܠܥܒܿܕ ܛܒ̈ܬܗܘܢܿ܀ ܘܐܬܟܢܼܫ ܠܡ ܐܗܪܘܢܿ ܠܘܬ ܗ̄ ܚܠܦ ܕܢܬܼܩܒܪ ܕܢܬܼܟܢܫ ܐܡܿܪ ܟܬܒܐ܇ ܠܐ ܓܝܪ ܐܡܿܪ ܠܗ ܠܘܼܩܕܡ ܕܢܡܘܼܬ ܘܢܬܩܢ ܐܝܼܕ̈ܘܗܝ ܘܪ̈ܓܠܘܗܝ ܐܝܟ ܗܿܠܝܢ ܕܡܿܝܬܝܢ ܘܕܠܐ ܟܐܒܐ ܬܦܘܿܩܝ ܪܘܚܗ܀ ܐܬܝܼܕܥ ܠܐܗܪܘܢ ܥܕܢ ܩܨܗ ܐܝܟܢܐ ܕܬܟܪܐ ܠܗ ܥܠ ܕܠܐ ܦܕܫ ܥܠ ܡܝ̈ܐ ܠܡܪܝܐ ܡܛ݀ܠ ܕܐܬܦܠܓ ܘܡܛ݀ܠ ܕܢܬܘܼܒ ܩܕܡ ܕܢܦܓܥ ܒܡܪܝܐ ܘܕܢܬܦܫܪܘܢܼ ܒܗܿܕܐ ܟ̈ܐܢܐ ܡܼܢ ܚܛ̈ܝܐ: ܡܛ݀ܠ ܕܟ̈ܐܢܐ ܐܡܬܝ ܕܡܪܓܫܝܼܢ ܒܩܨܗܘܿܢ ܠܐ ܟܪܝܐ ܠܗܘܿܢ ܒܕܝܿܕܥܝܼܢ ܕܢܦܫܐ ܚܝܐ ܗܿܝ ܐܦܢ ܦܓܪܐ ܡܬܬܢܝܼܚ܀ ܬܘܼܒ ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܠܡܘܫܐ ܠܚܘܕ ܐܬܼܬܘܕܥܬ݀ ܗܕܐ: ܘܟܕ ܐܡܪ ܠܗ ܕܡ̈ܐܢܐ ܢܫܼܠܚ ܘܢܠܒܫ ܐܢܘܿܢ ܠܐܠܝܥܙܪ: ܝܼܕܥ ܕܩܼܪܒ ܠܗ ܥܘܼܢܕܢܗ܀","english":"Others say that, because of the word that Moses spoke, as it is written, \"The land of the Canaanites stood still,\" as it was fitting that they first praise and sanctify, since sanctity is for the knowledge of God and the revelation that occurred through the gift of water, they say: It was fitting that they praise when the water came out. But do they not see that this was said causally? For God knew that what Moses did would reach the point that he would not think that all of them would enter the land of the Canaanites. He took the cause upon the fact that he did not sanctify; he did not bring it in. Again, as if to the shame of the Jews who were arrogant in the land of the Canaanites, behold, Moses and Aaron did not enter it. These are the waters of Meribah, of the rock, concerning the waters that the people made and were sanctified by them; they were separated and chosen by them in the waters, and it was found that they were free and innocent to do their good deeds. And Aaron was buried, for it says \"he was buried\" instead of \"he was buried.\" For the text does not say to him beforehand that he would die and his hands and feet would be bound like those who die, and that without pain his spirit would depart. It was known to Aaron that his end was near, where it is indicated to him that he did not sanctify over the waters for the Lord, because he was divided and because he would again, before he met the Lord, and they would be reconciled through these pains with the sins, because the pains, when they perceive their end, do not grieve for themselves, knowing that the soul lives even if the body is dissolved. Again, they say that the fathers say that this was revealed to Moses alone. And when he said to him, \"He will send and clothe the entrails,\" and he clothed Eleazar, he knew that his time was near.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܥܐ ܕܡܘܼܠܟܢܐܙ","severity":"info","text":"The phrase 'the land of the Canaanites stood still' echoes the biblical account of the spies' report in Numbers 13–14, where the land is described as 'standing still' in the sense of being settled or at rest.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܨܘܬܐ","severity":"info","text":"The term 'Meribah' (ܡܨܘܬܐ) refers to the location in Numbers 20:13 where water was produced from the rock; it is associated with the 'waters of testing' and is a key site in the narrative of Moses and Aaron.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܚܪ̈ܢܐ","severity":"info","text":"The reference to 'others say' indicates a tradition of multiple interpretations among Syriac commentators, likely reflecting debates about the nature of the miracle at Meribah and the role of Aaron.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܢܫ̈ܝܼܢ","severity":"info","text":"The mention of 'the fathers' (ܐܢܫ̈ܝܼܢ) points to patristic authority, likely drawing on earlier Syriac or Greek exegetical traditions that attributed special revelation to Moses alone.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܟܢܼܫ","severity":"caution","text":"The text notes a textual variant: 'he was buried' (ܐܬܟܢܼܫ) is used instead of 'he was buried' (ܐܬܩܒܪ), possibly indicating a scribal or interpretive choice in the Syriac tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the land of the Canaanites stood still' may be a paraphrase or allusion to a specific biblical verse not directly cited; the exact reference is unclear.","The identity of 'others' and 'the fathers' is not specified; they may refer to earlier Syriac commentators or to broader patristic sources."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܫܡܼܥ ܟܢܥܢܝܐ ܡܠܟܐ ܕܓܕܪ ܕܥܡܪ ܒܬܝܡܢܐ ܕܐܬܼܐ ܝܣܪܐܝܠ ܗ̄ ܐܘܿ ܫܡܐ ܕܩܢܘܼܡܗ ܟܢܥܢܝܐ ܡܬܼܩܪܐ ܗܼܘܐ ܐܘܿ ܡܛ݀ܠ ܕܟܢܥܢܝܐ ܗܿܘ ܐܝܟ ܕܡܼܢ ܐܬܪܗ܆ ܓܕܪ ܓܝܪ ܕܦܠ̈ܫܬܐ ܐܝܬܝܗܿ܀ ܒܐܘܪܚܐ ܕܓܫ̈ܘܿܫܐ ܗ̄ ܐܘܿ ܪܡܿܙ ܥܠ ܓܫ̈ܘܿܫܐ ܩܕܡ̈ܝܐ ܕܓܫܼܘ ܠܐܪܥܐ܇ ܐܘܿ ܗܼܘ ܝܣܪܐܝܠ ܒܐܪܘܚܐ ܕܠܐ ܕܪܝܼܫܐ ܘܠܘ ܒܐܘܪܚ ܡܠܟܐ ܐܟܡܿܢ ܕܡܦܬܠܐܝܬ ܐܙܿܠܝܼܢ ܗܼܘܘ ܠܟܐ ܥܿܛܦܝܼܢ ܗܼܘܘ ܠܗܠ܀ ܘܐܬܟܬܫ ܥܡ ܝܣܪܐܝܠ ܘܫܒܼܐ ܗ̄ ܐܗܡܝܼ ܐܠܗܐ ܒܗܕܐ ܙܒܢ̱ـܐ ܕܢܬܬܒܪܘܢܼ ܘܢܫܬܒܘܢܿ ܥܒܪ̈ܝܐ ܐܝܟܐ ܕܡܐ ܕܒܚܪܬܐ ܝ݀ܗܒ ܠܗܘܢܿ ܙܟܘܿܬܐ ܘܢܪܓܫܘܢܼ ܒܚܝܠܗ: ܘܟܕ ܓܥܼܘ ܘܚܫܼܘ ܒܗܕܐ: ܫܡܼܥ ܐܠܗܐ ܒܩܠܗܘܢܿ ܘܐܫܠܼܡ ܒܝܼܕ̈ܝܗܘܢܿ ܠܟܢܥ̈ܢܝܐ܀ ܐܚܪܡܘ ܐܢܘܿܢ ܘܠܩܘܪ̈ܝܝܗܘܿܢ ܗ̄ ܦܪܼܫܘ ܕܢܗܼܘ̈ܝܢ ܠܐܠܗܐ܀ ܫܕܪ ܥܠܝܗܘܢܿ ܚܘ̈ܘܝܬܐ ܚܪ̈ܡܐ ܗ̄ ܚܘܝܐ ܚܪܡܢܐ ܕܘܼܡܝܐ ܡܕܡ ܙܥܘܪܐ ܐܝܬ ܠܗ ܠܓܘ ܡܼܢ ܩܕܠܗ܆ ܘܟܕ ܪܗܛ ܠܡܡܼܚܐ: ܬܠܐ ܓܘܼܫܡܗ ܒܿܐܐܪ: ܘܟܕ ܠܐ ܡܬܼܚܙܐ ܠܗ݀ܘ ܕܡܬܼܢܟܬ ܡܢܗ ܩܠܝܼܠܐܝܬ ܓܿܡܪ ܠܗܿ ܠܒܝܼܫܘܼܬܗ: ܘܟܕ ܢ݀ܟܬ ܠܗ݀ܘ ܕܒܠܼܥܬ ܠܘܬ ܡܘܬܐ ܡܫܕܪ ܠܢܟܝܼܬܐ܆ ܘܠܝܬ ܦܘܼܪܣܐ ܕܒܥܩܪܐ ܢܬܥܕܪ ܗ݀ܘ ܕܡܢܗ ܡܬܼܢܟܬ: ܠܗܢܐ ܓܿܢܣܐ ܫܕܪ ܐܠܗܐ ܥܠ ܥܡܐ܀ ܬܘܼܒ ܡܫܼܬܥܐ ܗܫܐ ܥܠ ܪܛܘܼܢܝܐ ܕܥܡܐ ܥܠ ܗܦܘܼܟܝܐ ܕܝܼܠܗܘܢܿ ܕܠܒܣܬܪܐ: ܘܥܠ ܚܘ̈ܘܬܐ ܕܢܟܼܬܘ ܐܢܘܿܢ܆ ܠܘ ܡܼܢ ܕܘܼܟܬܐ ܐܚܪܬܐ ܐܝܬܝܼ ܐܢܘܿܢ ܥܠܝܗܘܿܢ ܠܚܘ̈ܘܬܐ ܐܝܟ ܩܡܨܐ ܘܥܪܘܒܐ ܕܐܣܼܩ ܥܠ ܡܨܪ̈ܝܐ ܐܠܐ ܠܘܬܗܘܢܿ ܗܼܘܘ ܟܕ ܟܠܝܢ ܡܼܢ ܐܠܗܐ ܕܠܐ ܢܚܒܠܘܢܼ ܐܢܘܿܢ: ܡܼܢ ܕܪܛܢܘ ܐܗܡܝܼ ܡܢܗܘܢܿ ܐܠܗܐ ܘܢܟܼܬܘ ܐܢܘܿܢ܀ ܥܒܕ ܠܟ ܚܘܝܐ ܚܪܡܢܐ ܕܢܚܫܐ ܗ̄ ܒ݀ܬܪ ܕܨܠܝܼ ܥܠܝܗܘܿܢ ܐܡܼܪ ܠܗ ܐܠܗܐ ܗܕܐ܀","english":"The Canaanite king of Gadar who dwelt in Timnah, when Israel came, O that name of his, \"Canaanite,\" was called, or because he was a Canaanite, as was his place; for Gadar of the Philistines it is. By the way of the spies, O that it hints at the first spies who spied out the land, or that Israel, by a spirit without a head and not by the way of a king, as they went in a winding manner, they turned here and there. And he fought with Israel and subdued, O that God helped in this time that they might be broken and that the Hebrews might be left, as in the end he gave them victory and they perceived his power. And when they cried out and were distressed in this, God heard their voice and delivered the Canaanites into their hands. They destroyed them and their cities, O that they set them apart for God. He sent against them serpents, curses, O a serpent, a cursed one, of a small size, something small has it within its neck. And when it runs to strike, it hangs its body in the air. And when it is not seen by the one who is bitten by it, it easily finishes its wickedness. And when it bites the one whom it has swallowed, it sends forth poison unto death. And there is no remedy by which the one bitten by it can be helped. For this reason God sent it against the people. Again, it is now narrated concerning the wrath of the people, concerning their turning away from behind, and concerning the serpents that bit them, O that not from another place did they bring serpents upon them like gnats and locusts that came upon the Egyptians, but they were with them when they were restrained from God, so that they did not harm them. When they became angry, O that God helped them and they bit them. He made for you a cursed serpent that was hidden, O that after he prayed over them, God said this to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܕܪ","severity":"info","text":"Gadar (ܓܕܪ) is identified as a Philistine city, likely Gath, though the Syriac form differs from the biblical Gath of the Philistines.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܢܥܢܝܐ ܡܠܟܐ ܕܓܕܪ","severity":"info","text":"The Canaanite king of Gadar dwelling in Timnah echoes the biblical narrative of the conquest of Canaan, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘ̈ܘܝܬܐ ܚܪ̈ܡܐ","severity":"info","text":"The description of a small cursed serpent that hangs in the air and bites unseen reflects a folkloric tradition of venomous snakes, possibly the 'fiery serpents' of Numbers 21:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܡܫܼܬܥܐ","severity":"info","text":"The phrase 'Again, it is now narrated' marks a structural shift from the historical account to a moral or theological reflection on the people's anger and the serpents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪܡܘ ܐܢܘܿܥ","severity":"info","text":"The destruction of the Canaanites and their cities is interpreted as a setting apart for God, reflecting a theological reading of holy war in Syriac commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗ̄","severity":"caution","text":"The repeated use of ܗ̄ (O that) introduces interpretive ambiguity, possibly indicating textual corruption or a gloss that is difficult to parse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Canaanite king and the location of Gadar are uncertain; the text may conflate Gath with Gadar.","The phrase 'O that' (ܗ̄) appears multiple times, possibly as a marginal note or exclamatory particle, but its exact function is unclear."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܗ݀ܝ ܕܝܢ ܕܚܪܡܢܐ ܠܘ ܐܝܟ ܕܡܼܢ ܟܝܿܢܐ ܐܡܼܪ: ܐܠܐ ܐܝܟ ܕܡܼܢ ܕܡܘܼܬܐ ܕܗܿܢܘܿܢ ܕܡܬܢܟܬܝܼܢ ܗܼܘܘ ܐܦ ܗܿܫܐ܆ ܐܪܙܐ ܕܠܝܼܒܐ ܡܿܫܘܕܥ ܕܐܝܟܢܐ ܕܐܟܡܐ ܠܡ ܕܡܘܫܐ ܐܪܝܼܡ ܗܼܐܘ ܚܘܝܐ ܒܡܕܒܪܐ܇ ܗܿܟܢܐ ܥܬܝܼܕ ܠܡܬܼܬܪܝܡܘܼ ܒܪܗ ܕܐܢܫܐ: ܕܐܟܙܢܐ ܓܝܪ ܕܗ݀ܘ ܕܡܬܼܢܟܬ ܗܼܘܐ ܡܼܢ ܚܘܝܐ ܚܪܡܢܐ ܠܐ ܡܬܦܼܠܛ ܗܼܘܐ ܡܼܢ ܡܘܬܐ: ܐܠܐ ܐܢ ܒܚܘܪܐ ܕܚܘܝܐ ܕܢܚܫܐ܆ ܗܿܟܘܬ ܒܿܬܪܟܢ ܠܐ ܡܨܪܝܐ ܕܐܢܫ ܢܬܦܨܐ ܡܼܢ ܫ̈ܐܕܐ ܐܠܐ ܐܢ ܟܕ ܚܿܐܪ ܒܨܠܝܼܒܗ ܕܝܫܘܿܥ܀ ܕܡܝܐ ܕܐܘܿ ܒܪܘܡܚܐ ܐܘܿ ܒܚܘܼܛܪܐ ܬܠܐ ܗܼܘܐ ܗܢܐ ܚܘܝܐ ܕܢܚܫܐ ܘܠܘ ܟܕ ܩܿܐܡ ܩܒܝܼܥ ܗܼܘܐ: ܐܠܐ ܟܕ ܩܝܣܐ ܡܬܝܼܚ ܠܐܘܪܟܐ ܘܗܼܘ ܠܦܬܝܐ ܠܬܚܬ ܡܼܢ ܩܝܣܐ ܐܝܟ ܐܘܪܟܗ܆ ܡܬܼܚܙܐ ܗܼܘܐ ܒܕܡܘܼܬ ܨܘܪܬܐ ܕܨܠܝܼܒܐ܇ ܗ݀ܘ ܕܒܚܪܬܐ ܥܬܝܼܕ ܗܼ،ܐ ܕܢܬܚܼܙܐ ܘܢܣܼܬܓܕ܀ ܚܿܐܪ ܒܚܘܝܐ ܕܢܚܫܐ ܗ̄ ܦܟܗܐ ܡܪܬܐ ܕܚܘ̈ܘܬܐ ܡܢܗ ܡܬܼܚܠܡ: ܐܡܿܪܝܼܢ ܕܠܐ ܠܡ ܡܨܝܐ ܗܼܘܬ݀ ܕܒܚܙܬܐ ܕܥܝ̈ܢܐ: ܟ݀ܠܗܿ ܟܢܘܼܫܬܐ ܬܚܼܙܝܘܗܝ ܠܚܘܝܐ ܐܠܐ ܟܿܠܡܼܢ ܕܚܿܐܪ ܗܼܘܐ ܠܩܘܼܒܠܗ ܘܠܦܢܝܼܬܗ ܡܬܼܐܣܐ ܗܼܘܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܘ ܒܗ ܒܐܬܪܐ ܐܝܬܝܗܘܿܢ ܗܼܘܘ ܚܘ̈ܘܬܐ ܐܠܐ ܡܼܢ ܕܘܼܟ ܐ̱ܚܪܝܢ ܫܕܪ ܐܢܘܿܢ ܘܥܠ ܡܘܿܢ ܫܒܼܩ ܐܢܘܿܢ ܠܘܬܗܘܢܿ ܘܠܐ ܐܘܒܕ ܐܢܘܿܢ܀ ܐܠܐ ܕܐܡܼܪ ܕܥܒܕ ܠܟ ܚܘܝܐ ܕܢܚܫܐ: ܫܒܼܩ ܐܢܘܿܢ ܕܠܐ ܢܒܣܘܿܢ ܒܗ ܡܼܢ ܕܪܝܫ ܘܢܪܛܢܘܢܼ ܘܟܕ ܒܿܥܝܢ ܕܢܪܛܢܘܢܼ ܘܢܓܕܦܘܢܼ ܢܕܚܠܘܢܼ ܡܼܢ ܚܘ̈ܘܬܐ܆ ܘܢܒܩܐ ܬܘܼܒ ܠܗܝܡܢܘܼܬܗܘܢܿ ܕܒܗ: ܕܟܕ ܚܕ ܡܢܗܘܢܿ ܢܬܼܢܟܬ ܢܪܗܛ ܠܘܬ ܚܘܪܐ ܕܚܘܝܐ܆ ܘܫܼܪܘ ܒܥܝܢܐ ܕܥܒܪ̈ܝܐ ܗ̄ ܗܪܟܐ ܡܫܬܼܥܐ ܥܠ ܡܫܩ̈ܠܢܐ: ܝܘܢܝܐ ܚܠܦ ܥܒܪܝܐ܇ ܥܒܪܐ ܐܡܿܪ ܘܚܬܝܼܬ: ܗ݀ܝ ܝܘܕ ܝܬܝܪܬܐ ܕܒܣܘܪܝܝܐ: ܦܘܕܐ ܐܘܿܟܝܼܬ ܛܥܘܐ ܐܝܬܝܗܿ܀","english":"This one of the serpent is not as the sense of the word says, but as the likeness of that which was being lifted up, so also now, a mystery of the heart reveals that just as when Moses lifted up the serpent of brass in the wilderness, so too is the son of man destined to be lifted up. For you see that that which was being lifted up with the serpent of brass was not separated from death, but by the looking at the serpent of brass, so afterwards the man could not be saved from demons except when he looked at the cross of Yeshu'. Whether by a spear or by a staff this serpent of brass was hung, and not when it was standing fixed, but when a piece of wood was stretched out lengthwise and it was to the width beneath with the wood according to its length, it was seen in the form of the shape of the cross, that which in the end was destined to be seen and worshipped. Look at the serpent of brass, the charm, the mother of serpents, by which one is healed. They say that it was not possible that by the sight of the eyes all the sorcery would see the serpent, but everyone who looked at its front and its face was healed. Others say that not in that place were the serpents, but from another place they sent and they came and they left them with them and they did not destroy them. But that which says, \"I have made for you a serpent of brass,\" they left it so that they would not be without it from the beginning and they would be bitten, and when they desired to be bitten and to blaspheme, they were afraid of the serpents, and they returned again to their faith in it, so that when one of them was bitten, he ran to the looking at the serpent, and they began the request of the Hebrews. Here the story is about the measures: Ionian instead of Hebrew, \"Hebrew\" says and is sealed. This extra yud in Syriac: \"Puda\" or \"perhaps error\" it is.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܘܝܐ ܕܢܚܫܐ","severity":"info","text":"The 'serpent of brass' is interpreted typologically as a prefiguration of the cross, with the brass serpent's elevation by Moses foreshadowing the crucifixion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܕܐ","severity":"info","text":"The term 'Puda' (ܦܘܕܐ) is noted as an Ionian (Greek) equivalent for 'Hebrew', with the extra yud in Syriac possibly indicating a scribal error.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܝܐ ܕܢܚܫܐ","severity":"info","text":"The brass serpent (Nehushtan) was a cult object in Jerusalem, destroyed by Hezekiah; Bar Salibi here reads it as a type of the cross, a common patristic trope.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܨܠܝܼܒܗ ܕܝܫܘܿܥ","severity":"info","text":"The cross of Jesus is presented as the antitype that provides salvation from demons, contrasting with the limited efficacy of the brass serpent.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܘܕ ܝܬܝܪܬܐ","severity":"caution","text":"The 'extra yud' in the Syriac text is flagged as a possible scribal error, with the reading 'Puda' or 'error' left ambiguous.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the brass serpent was hung by a spear or a staff is left unresolved; the text offers both possibilities.","The location of the serpents (in the same place or brought from elsewhere) is presented as a variant tradition without resolution.","The reading of 'Puda' as a proper name or a scribal error is ambiguous."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܐܚܪ̈ܢܐ ܐܡܪܝܼܢ ܕܥܝܢܐ ܠܗ݀ܝ ܒܪܐ ܐܘܿܟܝܬ ܟܐܦܐ ܕܐܒܥܼܬ݀ ܡ̈ܝܐ ܩܿܪܐ܆ ܠܗ݀ܝ ܕܒܚܘܪܒܝ ܕܒܡܢܬܐ ܕܛܘܼܪܐ: ܥܒܪܐ ܠܡ ܣܘܦܐ ܗܿܘ܇ ܟܕ ܥܠ ܫܘܼܠܡܐ ܕܐܝܢܐ ܕܗܘܼ ܬܚܘܼܡܐ ܐܡܿܪ ܡܬܐܼܡܪܐ ܒܣܦܪ ܩܪ̈ܒܘܗܝ ܗ̄ ܣܦܪܐ: ܠܗ ܠܗܢܐ ܟܬܒܐ ܩܿܪܐ: ܕܩܪ̈ܒܐ ܕܝܢ ܩܿܪܐ ܠܗ: ܡܛ݀ܠ ܩܪ̈ܒܐ ܐܝܠܝܢ ܕܟܬܼܒ ܒܗ ܒܿܬܪ ܥܕܡܐ ܠܫܘܼܠܡܗ ܕܣܦܪܐ܀ ܫܠܗܒܝܼܬܐ ܒܥܠܥܠܐ ܘܒܢܚܠܐ ܕܐܪܢܘܢ ܗ̄ ܫܠܗܒܝܼܬܐ ܠܡ ܕܢܘܼܪܐ ܒܝܕ ܡܫܟܐ ܩܫܝܐ ܕܥܠܥܠܐ ܝܿܗܒ ܡܪܝܐ ܘܐܚܿܕܐ ܒܟܘܼ̈ܒܐ ܘܒܩ̈ܢܝܐ ܘܥ̈ܒܐ ܕܐܝܬ ܒܢܚܠܐ ܕܐܪܢܘܿܢ ܘܡܓܡܪܐ ܘܡܘܩܕܐ ܘܡܛܠܩܐ܇ ܐܝܟ ܕܬܗܼܘܐ ܐܘܪܚܐ ܢܩܝܼܠܐ ܘܫܘܝܼܬܐ ܠܥܡܐ ܠܡܥܼܒܪ ܒܗܿ܀ ܘܐܬܩܢ ܠ̈ܢܚܠܐ ܕܫܿܘܝܢ ܗܼܘܘ ܠܝܬܒܐ ܗ̄ ܕܗܿܠܝܢ ܠܡ ܢܚ̈ܠܐ ܕܐܬܩܢ ܣܝܼܚܘܢ ܕܢܗܘܘܿܢ ܕܝܼܠܗ ܐܦ ܠܗܘܿܢ ܠܚܟܐ ܢܘܼܪܐ܀ ܘܡܬܩܢܐ ܫܒܝܼܠܐ ܒܓܘܗܘܿܢ܀ ܐܪܢܘܿܢ ܢܚܠܐ ܗܘܿ ܕܡܘ̈ܐܒܝܐ: ܐܡܿܪ ܕܝܢ ܕܩܪܒܐ ܡܼܢ ܣܝܼܚܘܿܢ ܐܝܟ ܢܘܼܪܐ ܘܥܠܥܠܐ ܐ݀ܬܐ ܥܠ ܡܘܐܒ: ܡܼܢ ܡܢܬܐ ܥܠ ܟܿܠܗܿ ܐܪܥܐ ܕܟܢܥܢ ܐܡܿܪ܆ ܣܿܡܟܝܼܢ ܗܼܘܘ ܢܚ̈ܠܐ ܥܠ ܬܚܘܼ̈ܡܐ ܕܡܘ̈ܐܒܝܐ ܗ̄ ܢܚܠܐ ܕܐܪܢܘܿܢ ܕܬܡܢ ܐܝܬܘܗܝ ܐܦ ܗܿܘ ܛܘܼܪܐ ܕܡܢܗ ܠܡ ܪܕܘ ܡ̈ܝܐ ܒܣܝܼܢܝ܀ ܘܬܡܢ ܒܪܐ ܗ̄ ܟܐܦܐ ܗ݀ܝ ܕܐܬܝܐ ܗܼܘܬ݀ ܥܡܗܘܿܢ܆ ܥܗܕ ܡܼܢ ܠܥܠ ܠܕܘܼܟܝ̈ܬܐ ܕܚܫܼܒ: ܡܼܢ ܐܝܟ ܐܕܫܪܝܬ݀ ܟܐܦܐ ܠܡܬܼܠ ܡ̈ܝܐ ܥܕܡܐ ܠܐܝܟܐ ܕܦܫܼܬ݀ ܟܕ ܐܬܟܣܼܝܬ݀ ܡܢܗܘܿܢ: ܥܠ ܕܠܐ ܐܣܬܼܢܩܘ ܥܠܝܗܿ܀ ܘܬܘܼܒ ܣܗ̈ܕܘܬܐ ܐܢܝܢ܆ ܕܠܘ ܡܝ̈ܐ ܗܠܼܟܘ ܥܡܗܘܿܢ܇ ܐܠܐ ܕܟܐܦܐ ܡܬܼܛܢܐ ܗܼܘܬ݀ ܥܡܗܘܿܢ ܘܝܿܗܒܐ ܗܼ،ܬ݀ ܡ̈ܝܐ ܐܡܬܝ ܕܐܠܨܐ܀","english":"others said that the rock which Moses struck to bring forth water was called Beer, that is, the well in the wilderness of the mountain. The book of the Wars of the Lord, which is called the Book of the Wars, has its end when it reaches the conclusion of the account of that boundary. This book is called the Book of the Wars because of the wars that are written in it, from the beginning to the end of the book. A flame in the wind and in the locusts of Arnon—a flame, I say, of fire by means of a hard leather of wind—the Lord gave, and it seized the stars and the thorns and the trees that are in the locusts of Arnon, and it burned, consumed, and destroyed, so that there might be a measured and level path for the people to pass through. And the locusts that were suitable for dwelling were fixed; that is, the locusts that were fixed, their branches were of fire, and also for them there was a fire of wood. And a path was fixed within them. Arnon is the valley of the Moabites. It says that the war was with their branches like fire and wind, and it came upon Moab, with the staff upon the whole land of Canaan. It says that the locusts were placed upon the borders of the Moabites—the locusts of Arnon, which is also that mountain from which the waters flowed down in the valley. And there also is the rock that came with them. He remembered above the places that he considered, how he placed the rock to give water until the place where it extended, when it was hidden from them, so that they would not be troubled over it. And again he brings testimonies that it was not water that went with them, but that the rock was carried with them and gave water whenever it was needed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܠܥܠܐ","severity":"info","text":"The Syriac term ܒܥܠܥܠܐ (baʿlʿlā) is here rendered 'wind' but may also denote a storm or whirlwind, consistent with the destructive imagery of the passage.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܚܠܐ","severity":"info","text":"The Syriac ܒܥܚܠܐ (baʿḥlē) is translated 'locusts' but may refer to a swarm or plague, echoing the biblical plagues of Egypt and Joel.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܦܪ ܩܪ̈ܒܘܗܝ","severity":"info","text":"The 'Book of the Wars of the Lord' (ܣܦܪ ܩܪ̈ܒܘܗܝ ܕܡܪܝܐ) is a lost work referenced in Numbers 21:14, here cited as a source for the boundary account.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܢܘܿܢ","severity":"info","text":"Arnon (ܐܪܢܘܿܢ) is the valley marking the border between Moab and the Amorites, a key geographical feature in Numbers 21:13–15.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a citation of the 'Book of the Wars' to a narrative of the fiery locusts and the rock that provided water, linking two distinct episodes in the commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous phrasing regarding the 'flame' and 'locusts'; the translation 'locusts' may be a metaphor for a destructive force, and the exact referent of 'hard leather of wind' is unclear.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rock' (ܟܐܦܐ) and its relation to Moses' striking is ambiguous; the text may conflate two separate traditions.","The phrase 'hard leather of wind' (ܡܫܟܐ ܩܫܝܐ ܕܥܠܥܠܐ) is obscure, possibly a metaphor for a bellows or a divine instrument."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ܗܿܝܕܝܢ ܫܒܚ ܡܘܫܐ ܘܒܢ̈ܝ ܝܣܪܐܝܠ ܗ̄ ܬܢܿܐ ܡܟܼܝܠ ܬܫܒܘ̄ ܕܒܪܐ ܗ݀ܝ ܕܠܐ ܣܡܗܿ ܒܣܕܪܐ: ܒܗ݀ܝ ܕܬܡܢ ܦܐܝܐ ܗܼܘܬ݀ ܕܬܬܟܼܬܒܝ: ܒ݀ܬܪ ܕܡܚܼܐ ܠܦܐܦܐ ܪܕܘ ܡܢܗܿ ܡ̈ܝܐ܀ ܣܩܝ ܒܪܐ ܥܢܘ ܠܗܿ ܗ̄ ܐܢܬ ܠܡ ܟܐܦܐ ܕܕܡܝܐ ܐܢܬܝ ܠܒܪܐ. ܐܣܩܝ ܠܡ ܡ̈ܝܐ ܕܥܝܕܐ ܕܦܩܝܼܕܐ ܐܢܬܝ.. ܗ݀ܝ ܕܥܢܘ ܠܗܿ ܗ̄ ܐܝܟ ܥܘܿܢܝܼܬܐ ܡܕܡ ܐܘܿ ܣܘܿܓܝܬܐ ܣܓܘ ܘܥܢܘ ܠܗܕܐ ܒܪܐ ܕܢܐܡܪ ܕܫܒܼܚܘ ܠܡ ܐܢܬܘܿܢ ܥܡܐ ܟܕ ܒܿܥܝܢ ܐܢܬܘܿܢ ܡ̈ܝܐ܀ ܒܪܐ ܕܚܦܪܘܼܗܿ ܘܚܛܘܼܗܿ ܫܠ̈ܝܼܛܢܐ ܗ̄ ܪܘܪ̈ܒܢܐ ܘܫܠ̈ܝܼܛܢܐ ܠܡܘܫܐ ܘܐܗܪܘܢ ܩܿܪܐ: ܡܼܢ ܕܡܘܼܬܐ ܠܡ ܕܒܪܐ ܕܡܬܼܚܦܪܐ܀ ܐܦ ܗܼܢܘܿܢ ܚܦܪܘܗܿ ܠܟܐܦܐ ܗ̄ ܕܥܡܼܠܘ ܒܗܿ ܒܨܠܘܿܬܗܘܿܢ ܥܕܡܐ ܕܐܬܝܗܼܒܬ݀ ܠܗܘܿܢ ܘܒܕܩܘܼܗܿ ܒܚܘܼܛܪ̈ܝܗܘܢܿ ܗ̄ ܒܫܘܼ̈ܠܛܢܝܗܘܿܢ ܘܒܥܡ̈ܠܝܗܘܢܿ ܒܕܩܘܼܗܿ ܘܚܘܝܘܼܗܿ ܠܥܝܢ ܟ݀ܠܗܿ ܟܘܼܫܬܐ: ܟܕ ܡܿܘܕܥ ܕܗܝܼ ܗܝܼ ܟܐܦܐ ܡܬܼܛܥܢܐ ܗܼܘܬ݀ ܡܢܗܘܿܢ ܐܡܿܪ܀ ܘܡܼܢ ܡܕܒܪܐ ܐܬܝܗܒܼܬ݀ ܠܡܼܬܢܐ ܘܡܼܢ ܡܬܢܐ ܗ̄ ܒܝܕ ܗܿܠܝܢ ܡܿܘܕܥ ܕܡܼܢ ܕܘܼܟܬܐ ܠܕܘܼܟܬܐ ܡܬܛܥܢܐ ܗܼܘܬ݀ ܡܼܢ ܪ̈ܝܫܢܐ ܕܥܡܐ ܐܟܡܿܢ ܕܡܼܢ ܗܕܐ ܕܘܼܟܬܐ ܠܕܘܼܟܬܐ ܦܠܢܝܼܬ: ܕܫܿܩܠ ܠܗܿ ܚܕ ܡܼܢ ܪܘܪ̈ܒܢܐ ܥܡ ܗܿܠܝܢ ܕܬܚܘܬܘܗܝ ܘܒܗ ܠܡ ܒܙܢܐ ܡܼܢ ܕܘܼܟܬܐ ܗ݀ܝ ܫܿܩܠ ܘܡܿܝܒ ܠܗܿ ܐ̱ܚܪܢܐ ܠܕܘܼܟܬܐ ܐܚܪܬܐ܀ ܐ̱ܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܬܡܢܐ ܘܢܚܠܐܝܠ ܘܫܪܟܐ ܐܬܪ̈ܘܬܐ ܐܢܘܿܢ ܠܡ ܕܒܗܘܿܢ ܡܬܼܝܒܠܐ ܘܪܕܐ ܫܦܼܥܐ ܕܡ̈ܝܐ: ܕܡܼܢ ܗܝ ܟܐܦܐ ܢ݀ܒܥ ܗܼܘܐ܀","english":"Then Moses and the children of Israel praised that well, which is not named in the text. In that place where the end was to be written, after he struck the rock, water flowed from it. They went up to the wilderness and dug for it, but it was not a stone that resembled a stone brought to the wilderness. They brought up water from the well of the commander who was sent. That which they dug for was like a vessel or a boat; they multiplied and dug for this wilderness, of which it is said that they praised the people when they sought water for them. The wilderness which the great and powerful rulers dug and excavated for Moses and Aaron is called: what is the likeness of the wilderness that is dug? Also, they dug for the stone with which they labored in their prayers until it was given to them, and they struck it with their rods, with their powers, and with their labors; they struck it and showed it to the whole assembly of truth, when he made known that this was the stone that was being carried away from them, he said. And from the wilderness it was given to the well, and from the well, by means of these, it is made known that from place to place it was being carried by the heads of the people, just as from this place to that place it was transferred: one of the great ones took it with those under him, and in it, for the people, in that place, he took and gave it to another for another place. Others said that Thamna and Yahlail and the rest of the regions were for the people, in which the flowing of the water was carried and guided: that is the stone that was sought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܐ","severity":"info","text":"The Syriac term ܒܪܐ (barrā) can mean 'wilderness' or 'open country,' but here it is also used in a transferred sense for the 'well' or 'rock' that Moses struck, reflecting a conflation of locations in the commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦܐ","severity":"info","text":"The word ܟܐܦܐ (kēpā) means 'rock' or 'stone,' and is central to the passage as the object struck by Moses. The commentary plays on its dual sense as both a literal rock and a symbol of the well (Beer) from which water flowed.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Thamna and Yahlail","severity":"info","text":"Thamna and Yahlail are likely place names or tribal regions in the wilderness tradition, possibly from the Book of the Wars or other lost sources. Their mention here reflects the commentary's reliance on extrabiblical traditions about the wandering of the rock/well.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the rock/well from the previous section, but shifts to a more allegorical and interpretive mode, describing the rulers' digging and the stone's movement. The structural classification as 'narrative' is maintained, though the content is exegetical.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Book of the Wars","severity":"info","text":"The reference to the 'Book of the Wars' (ܟܬܒܐ ܕܩܪܒܐ) indicates that Dionysius bar Salibi is drawing on a lost Jewish or Christian apocryphal work, which he mentions as a source for the tradition about the rock and the well. This shows the commentary's engagement with non-canonical literature.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܼܚܦܪܐ","severity":"caution","text":"The phrase 'what is the likeness of the wilderness that is dug?' (ܡܼܢ ܕܡܘܼܬܐ ܠܡ ܕܒܪܐ ܕܡܬܼܚܦܪܐ) is ambiguous: it may be a rhetorical question or a textual corruption. The English draft renders it as a question, but the Syriac could also be read as a statement about the nature of the dug wilderness.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Thamna and Yahlail' is unclear; they may be place names or tribal groups from lost sources.","The phrase 'what is the likeness of the wilderness that is dug?' could be a rhetorical question or a textual corruption; the reading as a question is followed here.","The relationship between the 'rock' and the 'well' is conflated in the commentary, possibly reflecting multiple traditions."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ: ܕܐܝܟ ܕܡܼܢ ܠܥܠ ܐܡܼܪܢܢ: ܕܐܚܪܬܐ ܗܿܝ ܟܐܦܐ ܗܕܐ܇ ܘܡܼܢ ܛܪܢܐ ܕܒܣܝܼܢܝ ܘܐܠܘܼ ܥܡܗܘܿܢ ܐ݀ܬܝܐ ܗܼܘܬ݀ ܗ݀ܝ ܕܒܚܘܪܒܝ ܟܿܠ ܟܪ ܕܨܗܝܢ ܗܼܘܘ: ܡܿܚܝܢ ܗܼܘܘ ܠܗܿ ܘܡܿܒܥܐ ܗܼܘܬ݀ ܠܗܘܿܢ ܡܗܝܐ ܘܠܐ ܣܢܝܼܩܝܼܢ ܗܼܘܘ ܟܕ ܡܼܛܘ ܠܡܕܒܪܐ ܕܣܝܼܢ ܕܢܨܗܘܿܢ ܘܢܬܦܠܓܘܢܼ ܥܠ ܐܠܗܐ ܘܢܨܒܘܢ ܕܢܪܓܡܘܢܼ ܠܡܘܫܐ ܘܐܦ ܗܼܘ ܢܬܦܼܠܓ ܥܠ ܐܠܗܐ܇ ܘܦܘܠܘܣ ܥܠ ܟܐܦܐ ܕܒܨܝܢ ܐܡܼܪ ܕܪܕܝܐ ܗܼ،ܬ݀ ܥܡܗܘܿܢ: ܐܡܬܝ ܓܝܪ ܕܒܨܝܢ ܐܫܬܝܼܘ ܐܡܼܪ ܕܪܕܝܐ ܗܼܘܬ݀ ܥܡܗܘܿܢ܇ ܐܡܬܝ ܓܝ ܕܒܨܝܢ ܐܫܬܝܼܘ ܡܢܗܿ ܥܡܗܘܿܢ ܪܕܝܢ ܗܼܘܘ ܡ̈ܝܐ ܒܡܫܩ̈ܠܢܝܗܘܿܢ ܘܟܕ ܐܬܼܘ ܠܗܘܪ ܛܘܼܪܐ ܘܣܠܩܼܘ ܠܗܘܿܢ ܡܼܢ ܦܩܥܬܐ ܠܐ ܣܠܩܼܘ ܡ̈ܝܐ ܡܼܢ ܦܩܥܬܐ ܥܘܼܡܩܐ ܠܛܘܼܪܐ ܠܡ ܘܫܪܝܼܘ ܪܛܢܝܼܢ܇ ܘܥܠܗܕܐ ܫܕܪ ܥܠܝܗܘܢܿ ܐܠܗܐ ܠܚܪ̈ܡܢܐ: ܐܡܼܪܘ ܓܝܪ ܕܠܝܬ ܠܚܡܐ: ܘܗܐ ܡܢܢܐ ܐܝܼܬ ܗܼܘܐ ܠܗܘܿܢ: ܘܠܝܬ ܡ̈ܝܐ: ܘܗܐ ܪܚܝܼܩܝܼܢ ܗܼܘܘ ܡܢܗܘܿܢ ܒܫܦܘ̈ܠܝ ܛܘܼܪܐ ܗܼܘܘ܇ ܕܬܪܝܼܥܐ ܕܝܢ ܟܐܦܐ ܗ݀ܝ ܕܐ݀ܬܝܐ ܗܼܘܬ݀ ܥܡܗܘܿܢ ܝܼܕܝܼܥܐ ܗܿܝ: ܬܘܼܒ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒ ܡܼܢ ܠܥܠ ܕܟܕ ܐܬܼܘ ܠܬܚܘܼܡܐ ܕܡܘܐܒ̈ܝܐ: ܘܬܡܢ ܒܪܐ܀ ܫܒܥܝܼܢ ܐ݀ܡܪܝܼܢ ܡܼܢ ܬܡܢ ܠܒܪܐ: ܗܕܐ ܒܪܐ ܘܫܪܟܐ ܘܐ݀ܡܪܝܼܢ ܒܢ̈ܝ ܪܥܝܢܐ ܗܢܐ ܕܗܕܐ ܟܐܦܐ ܟܕ ܐ݀ܬܝܐ ܗܼܘܬ݀ ܥܡܗܘܿܢ܆ ܒܐܪܥ ܥܿܢܕܐ ܗܼܘܬ݀ ܘܢܗܪ̈ܘܬܐ ܡܢܗܿ ܪܕܝܢ ܗܼܘܘ ܥܡܗܘܿܢ ܠܫܩܼܝܐ܇ ܢܘܕܥ ܐܢܘܿܢ ܐܠܗܐ ܕܢܗܪ̈ܘܬܐ ܡܼܢ ܟܐܦܐ ܐܢܘܿܢ ܘܠܘ ܒܡܕܒܪܐ ܐܝܬ ܢܗܪ̈ܘܬܐ ܘܟܕ ܐܬܼܘ ܠܬܚܘܼܡܐ ܕܡܘܐܒ̈ܝܐ ܐܬܚܦܼܝܬ݀ ܟܐܦܐ ܡܛ݀ܠ ܕܬܬܓܼܠܐ ܬܕܡܘܪܬܐ܇ ܡܼܢ ܡܕܒܪܐ ܕܨܝܢ ܥܕܡܐ ܠܬܡܢ܇ ܥܡ ܡܫܩ̈ܠܢܐ ܪܕܝܐ ܗܼܘܬ݀ ܘܥܠܗ݀ܝ ܐܡܼܪ ܟܬܒܐ ܕܬܡܢ ܒܪܐ ܡܛܠ ܕܡܢܕܪܝܫ ܐܬܓܼܠܝܬ݀܀","english":"Others say: As it is said above, that stone was the last one, and when they were in the wilderness of Sin and Elus was with them, that stone came which was in the desert, and whenever they were thirsty, they struck it and it would gush forth water for them, and they did not cease when they arrived at the wilderness of Sin, for they were thirsty and they murmured against God and wanted to stone Moses, and he also murmured against God. And Paul, concerning the stone of Sin, said that it was following them. For when they drank from Sin, he said that it was following them. For when they drank from it, the water was following them in their vessels, and when they came to Mount Hor and ascended, the water did not ascend with the ascent, the depth of the mountain, and they began to murmur. And because of this, God sent serpents against them. For they said there is no bread, and behold there was manna for them; and there is no water, and behold it was far from them at the foot of the mountain, for the stone that came with them was known. Again, as it is written above, when they came to the border of the Moabites, and there, outside. Seventy interpreters say from there outward: this outside and the rest, and the interpreters say in the books of the Hebrews that this stone, when it came with them, was in the land of the Amorites, and the streams that followed them from it to the valley, and God knew that the streams from the stone were not in the desert, and when they came to the border of the Moabites, the stone was hidden so that the wonder might be revealed. From the wilderness of Sin until there, it was following with the vessels, and concerning it the scripture says \"there outside,\" because it was revealed anew.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦܐ ܕܒܨܝܢ","severity":"info","text":"The phrase 'stone of Sin' (ܟܐܦܐ ܕܒܨܝܢ) refers to the rock struck by Moses at Horeb (Exod 17:6) and is here treated as a portable object that followed Israel through the wilderness.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul, concerning the stone of Sin","severity":"info","text":"The reference to Paul likely alludes to 1 Cor 10:4, where Paul speaks of the spiritual rock following Israel, though the exact verse is not cited. Bar Salibi interprets this as a literal following of the stone.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Seventy interpreters","severity":"info","text":"The 'Seventy interpreters' (ܫܒܥܝܼܢ ܐ݀ܡܪܝܼܢ) refers to the Septuagint translators, a common authority in Syriac exegesis. Bar Salibi cites them to support the tradition that the stone was hidden at the Moabite border.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Others say","severity":"info","text":"The passage opens with 'Others say' (ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ), signaling a shift to an alternative tradition about the stone, distinct from the preceding narrative about the well.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"books of the Hebrews","severity":"info","text":"Bar Salibi references 'books of the Hebrews' (ܒܢ̈ܝ ܪܥܝܢܐ) as a source for the tradition that the stone originated in the land of the Amorites, indicating engagement with Jewish exegetical traditions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the stone was hidden so that the wonder might be revealed","severity":"caution","text":"The logic of the stone's concealment at the Moabite border is ambiguous: it may reflect a harmonization of Exod 17 with Num 21, or a lost midrash. The text does not clarify the 'wonder' (ܬܕܡܘܪܬܐ) intended.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Elus' (ܐܠܘܼ) is unclear; possibly a place or person, but not identified in the text.","The phrase 'there outside' (ܬܡܢ ܠܒܪܐ) is ambiguous: it may refer to a location outside the camp or outside the land of Moab."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"ܫܡܼܗܗܿ ܠܡ ܟܬܒܐ ܠܟܐܦܐ ܒܪܐ ܐ݀ܡܪܝܼܢ܇ ܡܛ݀ܠ ܕܥܢܼܕܬ݀ ܒܥܘܼܡܩܐ ܕܐܪܥܐ܇ ܘܐܝܟ ܕܡܼܢ ܒܪܐ ܡܣܩܐ ܗܼܘܬ݀ ܡ̈ܝܐ ܒܬܚܘ̈ܡܐ ܕܡܘ̈ܐܒܝܐ܀ ܣܩܝ ܒܪܐ ܣܩܝ ܡܼܢ ܐܪܥܐ ܕܨ݀ܒܝܢ ܗܼܘܘ ܕܬܣܼܩܝ ܡܬܟܢܫܝܼܢ ܗܼܘܘ ܘܡܫܟܚܝܼܢ ܗܼܘܘ ܢ݀ܒܥܐ ܗܼܘܬ݀ ܒܪܐ ܩܼܪܗܿ ܡܘܫܐ: ܡܛ݀ܠ ܕܡܼܢ ܐܪܥ ܣܿܠܩܐ܇ ܡܛ݀ܠ ܕܐ ܡܫܦܥܐ ܗܼܘܬ݀ ܠܗܘܢܿ ܡ̈ܝܐ܀ ܥܢܘ ܠܗܿ ܗ̄ ܚ̈ܙܝܐ ܕܬܕܡܘܪܬܐ ܗ̄ ܢܥܢܘܿܢ ܘܢܫܒܚܘܢܼ ܠܐܠܗܐ ܟܕ ܚܿܙܝܢ ܕܣܿܠܩܐ܀ ܒܪܐ ܕܚܦܪܘܼܗܿ ܪܘܪ̈ܒܢܐ ܗ̄ ܡܘܫܐ ܘܪܘܪ̈ܒܢܐ ܐܗܪܘܢ ܕܡܚܐܘܗܿ ܒܚܘܼܛܪ̈ܝܗܘܢܿ ܘܐܪܕܝܬ݀ ܡܝ̈ܐ ܘܚܛܘܼܗܿ ܫ̈ܠܝܼܛܢܐ ܗ̄ ܡܘܫܐ ܘܐܗܪܘܢ ܘܣ̈ܒܐ ܕܐܬܟܢܼܫܘ܀ ܒܕܩܘܼܗܿ ܒܚܘܼܛܪ̈ܝܗܘܢܿ ܗ̄ ܡܫܟܚܝܼܢ ܗܼܘܘ ܡ̈ܝܐ ܩܠܝܼܠ ܢ݀ܦܩܝܼܢ ܗܼܘܘ ܩܕܡ ܕܬܬܓܼܠܐ ܘܡܫܬܘܕܥܝܼܢ ܗܼܘܘ ܬܡܢ ܥܬܝܼܕܐ ܠܡܦܼܩ: ܘܒܕܩܘܼܗܿ ܗ̄ ܓܠܘ ܥܠܝܗܿ ܒܚܘܼܛܪ̈ܝܗܘܢܿ ܥ̄ ܟܬܝܼܒ: ܒܪܐ ܕܚܦܪܘܗܿ ܪ̈ܝܫܢܐ܆ ܘܢܩܪܘܼܗܿ ܡܠ̈ܟܐ ܕܥܡ̈ܡܐ: ܗܿܠܝܢ ܠܐ ܫ̈ܠܡܢ ܥܠ ܡܘܫܐ ܘܐܗܪܘܢ܆ ܡܛ݀ܠ ܕܐܦܢ ܗܼܘܘ ܢܒ̈ܝܐ ܘܟܗ̈ܢܐ ܕܥܡܐ: ܐܠܐ ܠܘ ܡ̈ܠܟܐ: ܘܦܢ ܐܡܿܪ ܐܢܫ ܕܐܝܼܬܝܗܘܢܿ ܗܼܘܘ ܡ̈ܠܟܐ܇ ܐܠܐ ܠܘ ܕܥܡ̈ܡܐ ܐܠܐ ܕܥܡܐ: ܐܠܐ ܗܿܠܝܢ ܫܠ̈ܡܢ ܥܠ ܡܫܝܼܚܐ ܕܐܡܼܪ ܦܘܠܘܿܣ ܕܗ݀ܝ ܟܐܦܐ ܡܫܝܼܚܐ ܗܼܘܐ܀ ܐܬܩܪܝܼ ܡܫܝܼܚܐ ܒܪ ܡܛ݀ܠ ܕܡܼܢ ܐܪܥܐ ܕܢܼܚ ܠܢ: ܘܐܫܩܝܼ ܡ̈ܝܐ ܚܝ̈ܐ ܗ̄ ܝܘܼܠ̈ܦܢܘܗܝ ܐܠܗ̈ܝܐ: ܘܪ̈ܝܫܢܐ ܕܚܦܪܘܼܗܿ ܡܘܫܐ ܘܫܪܟܐ ܕܢܒܝ̈ܐ܇ ܕܚܼܦܪܘ ܘܥܡܩܘ ܥܠܗܕܐ ܘܓܠܐܘܗܿ ܒܢܒܝ̈ܘܬܐ ܟܿܠܗܘܿܢ܀ ܡܠ̈ܟܐ ܕܢܩܪܘܼܗܿ ܩܼܪܐ: ܠܐܝܪܘܕܝܣ ܘܦܝܠܛܘܿܣ ܗܿܢܘܿܢ ܕܒܐܝܼܕܝ̈ܗܘܿܢ ܐܬܢܩܼܪܬ݀ ܐܘܿܟܝܼܬ ܐܬܬܼܪܥܬ݀ ܕܦܢܗ ܒܪܘܡܚܐ: ܘܪܕܘ ܡܢܗܿ ܕܡܐ ܘܡܝ̈ܐ܀","english":"The name of that stone in the book is Barā ˀAmrāyē, because it was hidden in the depth of the earth, and like a well it brought up water in the territories of the Moabites. The well, the well of the land which they desired that it should well up, they were digging and finding. The well was called by Moses, because when the land brought it up, because it was a source of water for them. They rejoiced at that wonder, that well, and praised God when they saw that it brought up water. The well which the great ones dug, Moses and the great one Aaron, struck it with their staffs and water flowed, and the rulers, Moses and Aaron and the elders who dug, struck it. When they struck it with their staffs, they were finding water; a little would come out before it was revealed, and they would know there that it was about to come out; and when they struck it, they revealed it with their staffs. It is written: The well which the heads dug, and the kings of the peoples struck it. These did not pertain to Moses and Aaron, because they were prophets and priests of the people, but not kings. And if someone says that they were kings, they were not of the peoples but of the people. But these pertained to the Messiah, of whom Paul said that this stone was the Messiah. The Messiah was called Bar because when the land was dry for him, he brought up living water, his divine teachings. And the heads who dug it, Moses and the rest of the prophets, who dug and deepened it together and revealed it through all their prophecies. The kings who struck it, he calls Herod and Pilate, those through whose hands the side was pierced, the door of his side was opened with a spear, and blood and water flowed from it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Barā ˀAmrāyē","severity":"info","text":"The Syriac term ܒܪܐ ܐܡܪܝܼܐ (Barā ˀAmrāyē) is a proper name for the stone, likely meaning 'son of the Amora' or 'wilderness stone'; the commentary connects it to the Moabite region.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul said that this stone was the Messiah","severity":"info","text":"The text alludes to Paul's typology of Christ as the rock (1 Cor 10:4, cf. 1 Cor 3:11), though the exact Pauline reference is not cited; the commentary applies it to the stone of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Herod and Pilate","severity":"info","text":"The commentary identifies the 'kings who struck it' as Herod and Pilate, linking the stone to Christ's passion; this reflects a later Christological reading of the Numbers episode.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the well which the heads dug","severity":"info","text":"The passage contrasts Moses and Aaron as prophets and priests with the 'kings of the peoples' (Herod and Pilate), emphasizing a typological distinction between Israelite leadership and Gentile rulers.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"It is written","severity":"info","text":"The phrase 'It is written' introduces a citation or paraphrase of a source (possibly a lost midrash or patristic tradition) that the commentary then interprets; this marks a shift from narrative to exegetical argument.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source for 'It is written' is unclear; it may be a lost Syriac or Greek tradition.","The phrase 'Barā ˀAmrāyē' may be a corruption or variant of a known toponym; the commentary's etymology is speculative."],"confidence":"medium","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":49,"ref":"p49","source":"ܗ݀ܝ ܕܒܡܠܟܘܼܬܐ ܕܝܼܠܗܘܿܢ ܕܐܡܿܪܝܼܢ ܫܒܥܝܼܢ ܗ̄ ܕܟܕ ܐܡܠܼܟܘ ܥܠ ܝܣܪ̈ܠܝܐ ܐܝܙܓ̈ܕܐ ܠܘܬ ܣܚܝܘܢܿ ܗ̄ ܗܢܐ ܣܚܝܘܿܢ ܓܒܪܐ ܗܼܘܐ ܓܢ̱ܒܪܐ ܘܢܨܝܼܚ ܗܼܘܐ ܒܩܪܒܬܢܘܼܬܐ: ܘܒܿܬܪ ܕܐܙܕܟܝܼ ܐܝܟ ܕܠܢܨܚܢܗ ܟܬܼܒ ܡܘܫܐ ܡܬܠܐ ܕܡܬܐܼܡܪ ܗܼܘܐ ܡܼܢ ܚܟܝܼܡ̈ܐ ܥܠܘܗܝ ܒܝܬ ܥܡ̈ܡܐ: ܟܕ ܙܼܢܐ ܗܼܘܐ ܣܚܝܘܿܢ ܠܡܘܐܝܒ܀ ܥܘܿܠܘ ܠܚܫܒܘܿܢ ܗ̄ ܠܡܘܐܒ ܐܡܿܪ ܕܢܥܘܿܠ ܠܚܫܒܘܿܢ ܗ̄ ܠܡܘܐܒ ܐܡܿܪ ܕܢܥܘܿܠ ܐܝܟ ܕܒܒܼܙܚܐ܆ ܐܢܬ ܠܡ ܡܘܐܒ ܕܐܙܕܟܼܝܬ ܡܼܢ ܣܚܝܘܿܢ ܥܘܿܠ ܡܟܝܠ ܠܚܫܒܘܿܢ ܬܚܝܬ ܫܘܼܥܒܕܗ ܐܝܟܢܐ ܕܒܝܕ ܒܙܼܬܐ ܕܛܒ̈ܬܐ ܕܐܪܥܟܘܿܢ ܥܡ ܡܕܐܬܐ ܕܡܩܝܼܢ ܐܢܬܘܿܢ܀ ܬܬܼܒܢܐ ܘܬܬܼܩܢ ܩܪܝܼܬܗ ܕܣܝܚܘܢ ܗ̄ ܚܫܒܘܿܢ ܡܕܝܢܬ ܡܠܟܘܼܬܐ܀ ܡܛ݀ܠ ܕܢܘܼܪܐ ܢܦܩܼܬ݀ ܡܼܢ ܚܫܒܘܢ ܘܫܠܗܒܝܼܬܐ ܠܩܪܒܐ ܡܫܡܗ: ܘܐܟܠܼܬ݀ ܠܥܕ ܡܘܐܒ܇ ܘܠ̈ܦܠܚܝ ܥܠ̈ܘܬܐ ܕܐܪܢܘܢ܀ ܗ̄ ܥܕ ܘܐܪܢܘܢ ܡܕܝ̈ܢܬܐ ܐܢܘܿܢ ܕܡܘܐܒ܀ ܥܡܐ ܕܟܡܘܫ ܗ̄ ܗܢܐ ܟܢܘܫ ܐܡܿܪܝܼܢ ܕܗܘܼܝܘ ܟܐܘܢ ܐܘܿܟܝܼܬ ܩܪܘܢܘܣ ܘܦܬܟܪ̈ܐ ܕܡܘܐܒ̈ܝܐ.. ܝ݀ܗܒ ܒܢ̈ܘܗܝ ܒܗܡܝܪ̈ܐ ܗ̄ ܗܡܝܪ̈ܐ ܩܿܪܒܐ ܠܡܫ̈ܟܢܐ ܐܘܿܟܝܼܬ ܠܐܢܫ̈ܐ ܕܡܫܟܢܝܼܢ ܚܠܦ ܫܝܢܐ ܘܫܘܼܥܒܕܐ܀ ܡܟܝܠ ܪܥܝܢ ܟܢܫܐ ܗܢܐ ܠܟܿܠܗܘܿܢ ܕܚܕܪ̈ܝܢ ܗ̄ ܒܠܩ ܡܠܟܐ ܕܡܘܐܒ ܢܦܼܠܬ݀ ܥܠܘܝܗ ܕܚܠܼܬܐ. ܟܕ ܚܙܼܐ ܕܐܬܚܼܪܒ ܣܝܚܘܢ ܘܥܘܿܓ ܡ̈ܠܟܐ. ܝܘܼܪܩܐ ܦܿܠܛ ܡܼܢ ܬܘܪܐ ܕܪܥܐ ܠܗ: ܗܿܟܢܐ ܐܦ ܡܕܝܢܬܢ ܘܥܡܢ ܡܼܢ ܩܕܡ ܥܡܐ ܗܢܐ ܕܝܼܣܪܐܝܠ: ܘܗܿܢܘ ܠܢ ܦܘܼܪܣܐ ܒܠܚܘܕ ܕܢܝܬܐ ܠܒܠܥܡ ܩܨܘܿܡܐ ܕܒܝܕ ܠܘܛܬܗ ܢܬܼܡܨܐ ܠܡܼܩܡ ܠܩܘܼܒܠܗ܀","english":"which was in the kingdom of the Amorites, seventy wells, that when they ruled over the Israelites, they sent spies to Sihon. This Sihon was a mighty man and victorious in warfare. And after he was victorious, as for his victory, Moses wrote a proverb that was spoken by the wise concerning him among the nations: when Sihon went to Moab, he entered Heshbon. He said, \"He entered Heshbon,\" he said, \"He entered,\" as if in contempt. \"Are you not Moab, who was victorious over Sihon? Enter now Heshbon under his servitude, as if by the plunder of the good things of your land, together with the tribute of the king.\" The city of Sihon, Heshbon, the royal city, was established and fortified. Because a fire came out from Heshbon and a flame for a famous war, and it consumed until Moab, and the cultivators of the high places of the land, until the cities of the land of Moab. The people of Chemosh—this Chemosh the Amorites said was called Kaios, Kronos, and the idols of the Moabites. He gave his sons as offerings, offerings of war to the caves, or Kaios to the fires of the caves, in place of the idol and servitude. Now this Chemosh was a terror to all his surroundings. Balak, king of Moab, fell into fear when he saw that Sihon and Og, the kings, were destroyed. A green shoot came out from the bull that plowed for him. Thus also the city and the people from before this people of Israel. And there was no recourse except to bring Balaam, the diviner, that by his curse he might be able to stand against him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܚܝܘܿܥ","severity":"info","text":"Sihon is the Amorite king whose victory and subsequent defeat are narrated here. The Syriac form reflects the biblical name.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܡܘܫ","severity":"info","text":"Chemosh is the national god of Moab, here identified with Kaios and Kronos, reflecting a syncretistic interpretation common in Syriac Christian sources.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܫܒܘܿܢ","severity":"info","text":"Heshbon is the royal city of Sihon, mentioned in Numbers 21:25–26 as conquered by Israel. The commentary elaborates on its fortification and destruction.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܘܼܪܩܐ ܦܿܠܛ ܡܼܢ ܬܘܪܐ ܕܪܥܐ","severity":"info","text":"The image of a green shoot from a plowing bull may echo a local legend or a lost source, possibly paralleling the Balaam narrative's omen motifs.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܠܥܡ","severity":"info","text":"Balaam is introduced as a diviner whose curse is sought against Israel, reflecting the biblical account (Numbers 22) and its later reception in Syriac tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿܟܝܼܬ","severity":"caution","text":"The identification of Chemosh with Kaios and Kronos is uncertain; the text may be corrupt or reflect a conflation of deities from different traditions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'green shoot from the bull that plowed for him' is obscure; it may be a proverbial or legendary reference not fully preserved.","The identification of Chemosh with Kaios and Kronos is ambiguous; the Syriac may be corrupt or reflect a lost source."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ܒܠܥܡ ܐܝܼܬ̄ܘ ܗܼܘܐ ܡܕܝܢܝܐ ܒܓܢܣܐ ܘܚܢܦܐ ܣܿܓܕ ܠ̈ܫܐܕܐ ܘܩܿܨܡ ܒܡܨܥܝܘܼܬܐ ܕܫ̈ܐܕܐ ܒܠܨ ܟܕ ܫܡܼܥ ܬܕܡܪ̈ܬܐ ܕܣܥܼܪ ܐܠܗܐ ܒܡܨܪܝܢ ܘܕܚܪܒ ܥܡ̈ܡܐ ܩܕܡܝܗܘܢܿ ܕܚܼܠ ܕܠܡܐ ܢܐܬܘܿܢ ܠܐܬܪܗ ܘܢܘܒܕܘܼܢܝܗܝ ܫܕܪ ܒ݀ܬܪ ܒܠܥܡ ܕܐܝܼܬ̄ܘ ܚܪܫܐ ܘܩܨܘܡܐ: ܡܛ݀ܠ ܕܢܣܝܗ ܗܼܘܐ ܕܡܩܨܡ ܒܪ̈ܚܫܐ ܘܐܝܬ ܐܡܬܝ ܒܡܥܒܕܢܘܼܬܐ ܕܫ̈ܐܕܐ ܡܠܬܗ ܠܥܒܿܕܐ ܢ݀ܦܩܐ ܗܼܘܬ݀܀ ܟܣܝܼ ܐܦܝ̈ܗܿ ܕܐܪܥܐ ܗ̄ ܟܕ ܝܿܬܒ ܗܼܘܐ ܘܫܿܪܐ ܥܡܐ܆ ܐܪܒܥܐ ܦܪ̈ܣܝܐ ܘܝܬܝܼܪ ܠܒܟ ܗܼܘܐ ܒܝܬ ܡܘܬܒܗܘܿܢ ܣܒ̈ܐ ܕܡܕܝܢ ܘܩܨܘ̈ܡܝܗܘܢܿ ܒܐܝܼܕ̈ܝܗܘܢܿ ܗ̄ ܩܨܡ̈ܐ ܕܫܩܼܠܘ ܩܡܚܐ ܕܣܥܪ̈ܐ ܘܩܨܝ̈ܐ ܕܠܚܡܐ ܕܒܗܘܢܿ ܩܿܨܡ ܩܨܘܡܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ: ܓܐܝܐ ܘܓܪ̈ܘܡܐ ܘܚܘܪ̈ܡܫܐ ܗܠܝܢ ܕܡܥܕܝܼܢ ܩܨܡܝܼܢ ܒܗܘܿܢ ܩܨܘ̈ܡܐ܀ ܐ݀ܬܪ ܠܟܘܿܢ ܦܬܓܡܐ ܐܝܟ ܕܐܡܼܪ ܠܝܼ ܡܪܝܐ ܗ̄ ܡܪܝܐ ܬܢܢ ܠ̈ܫܐܕܐ ܩܿܪܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܫܐܕܐ ܡܼܢ ܐܠܗܐ ܐܬܼܛܪܕ܀ ܘܐܬܼܐ ܐܠܗܐ ܫܪܝܪܐ ܠܘܬܗ ܒܕܡܘܼܬܐ ܗ݀ܝ ܕܡܬܼܓܠܐ ܗܼܘܐ ܥܠܘܗܝ ܫܐܕܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܗ݀ܝ ܕܐܬܼܐ ܐܠܗܐ ܥܠ ܒܠܥܡ ܘܗ݀ܝ ܕܡܪܝܐ ܘܕܐܟܘܬܗܝܢ ܠܗܿܘ ܕܝܘܐ ܕܒܐܡܝܼܢܘܼ ܐ݀ܬܐ ܗܼܘܐ ܠܘܬܗ ܘܐܡܿܪ ܐܠܗܐ ܠܡ ܒܡܥܒܕܢܘܼܬܐ ܟܣܝܼܬܐ ܥܿܨܐ ܗܼܘܐ ܠܗ ܠܕܝܘܐ ܕܐܝܠܝܢ ܕܫܦܪ̈ܢ ܠܗ ܕܢܐܡܪ ܐܟܙܢܐ ܕܒܝܘ̈ܡܝ ܡܪܢ ܡܬܼܥܨܝܢ ܗܼܘܘ ܡܼܢ ܚܝܠܗ ܕܢܘܕܘܿܢ ܒܗ ܟܕ ܠܐ ܨܿܒܝܢ ܘܐܝܟ ܕܥܼܨܐ ܠܩܨܘܿܡܬܐ ܕܒܦܪܟܣܝܣ ܕܬܘܕܐ ܕܠܐ ܒܨܒܝܢܗܿ܀ ܘܠܡܓܘ̈ܫܐ ܕܢܬܘܢܿ ܩܘܼܪ̈ܒܢܐ ܘܐܝܬ ܐܡܬܝ ܕܫܿܒܩ ܗܼܘܐ ܠܕܝܘܐ ܕܢܐܡܪ ܠܒܠܥܡ ܐܝܠܝܢ ܕܗܘܼ ܠܐ ܪܥܐ ܒܗܘܿܢ܀","english":"Balaam was a Median by race and a soothsayer; he worshipped demons and practiced divination through the agency of demons. When he heard of the wonders that God had wrought in Egypt and of the peoples that had perished before them, he feared lest they come to his land and destroy him. He sent for Balaam, who was a magician and diviner, because he trusted that he would divine by means of incantations. And there are times when, through the agency of demons, his word would come to pass. The face of the earth was covered when he sat and began with the people: four parasangs and more he would sit in the midst of the assembly of the elders of Media and their diviners, with their hands holding the divination instruments which they had taken—the meal of hairs and the pieces of bread with which they performed divination. Others say: the soothsayers, the magicians, and the enchanters, these are they who practice divination by means of incantations. I will give you a word, as my Lord said to me: \"The Lord calls upon the demons.\" Others say that the demon is not God, but is disturbed. And the true God came to him in the same form in which the demon used to appear to him. Others say that it was God who came upon Balaam, and that it was the Lord, and that it was like the demon that came to him in the form of an angel, and he said, \"God, why did he resist the demon through secret agency, that he might say to him the things that were pleasing to him, just as in the days of my Lord the demons were resisted by the power of the Lord, even when they did not wish it, and as he resisted the divination of the Pharisees of the Torah, which was not according to its will?\" And to the magicians who brought offerings, there are times when he would leave the demon to say to Balaam the things that he himself did not perceive.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܝܢܝܐ","severity":"info","text":"The Syriac term ܡܕܝܢܝܐ (Madyāyā) is rendered 'Median' in the English draft, but in the context of Balaam's origin it may reflect a traditional identification of Balaam as a Median sage, a trope found in later Jewish and Christian sources.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܪ̈ܣܝܐ","severity":"info","text":"The mention of 'four parasangs' (ܐܪܒܥܐ ܦܪ̈ܣܝܐ) as the distance Balaam sat from the assembly reflects a Persian unit of measure (approx. 3–4 miles), indicating the commentary's use of contemporary geographical or cultural knowledge.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܪܟܣܝܣ ܕܬܘܕܐ","severity":"info","text":"The phrase 'Pharisees of the Torah' (ܦܪܟܣܝܣ ܕܬܘܕܐ) is an anachronistic reference to Jewish sectarian groups, reflecting the commentary's later Christian context and its polemical stance against Jewish exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܨܘ̈ܡܐ","severity":"caution","text":"The Syriac text contains several variant traditions about Balaam's divination practices (e.g., 'meal of hairs' and 'pieces of bread'), which may be corrupt or conflated; the English draft smooths over these discrepancies.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܠܥܡ","severity":"info","text":"The figure of Balaam (Num 22–24) is the biblical referent; the commentary elaborates on his role as a diviner, drawing on Numbers 22:5–7 where Balak summons Balaam to curse Israel.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text presents multiple conflicting traditions about Balaam's identity (Median vs. other origins) and the nature of his divination (demonic vs. divine agency), which the English draft does not fully resolve."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܘܠܐ ܫܿܠܡܝܼܢ ܠܗܿܠܝܢ ܕܐܡܼܪܢܢ ܡܼܢ ܠܥܠ: ܐܠܐ ܕܐܠܗܐ ܫܪܝܪܐ ܡܬܓܼܠܐ ܗܼܘܐ ܥܠ ܒܠܥܡ ܘܐܦܢ ܠܒܠܥܡ ܡܣܼܬܒܪ ܗܼ،ܐ ܕܕܝܘܐ ܗ݀ܘ ܕܒܗ ܡܿܥܒܕ ܗܼܘܐ ܐܝܬܘܗܝ ܠܐ ܬܐܙܼܠ ܥܡܗܘܿܢ ܗ̄ ܐܡܼܪ ܐܠܗܐ ܠܒܠܥܡ ܒܫܘܼܪܝܐ ܕܠܐ ܢܐܼܙܠ: ܐܟܡܿܢ ܕܢܕܥ ܒܠܥܡ ܕܚܝܠܐ ܐܠܗܝܐ ܕܥܡ ܥܡܐ ܚܠܝܬܢ ܡܢܗ: ܘܠܕܐ ܢܣܼܒܪ ܥܡܐ ܩܫܝܐ ܟܕ ܚܿܛܐ ܒܒܢ̈ܬ ܡܕܝܢ: ܘܡܿܐܬ ܕܒܠ̈ܘܛܬܐ ܕܒܠܥܡ ܐܒܼܕ ܕܢܐܙܠܘܢܼ ܒܿܬܪ ܩܨܘ̈ܡܐ: ܘܕܠܐܢܣܼܒ ܒܠܥܡ ܬܘܼܒ ܕܒܠܘܛ̈ܬܗ ܐܒܼܕ ܥܡܐ܀ ܐܢ ܠܡܩܼܪܟ ܐܬܼܘ ܩܘܼܡ ܙܠ ܥܡܗܘܢܿ܇ ܐܟܡܿܢ ܕܢܘܕܥܝܼܘܗܝ ܥܠ ܚܝܠܗ: ܒ݀ܬܪܟܢ ܦܩܼܕ ܠܗ ܕܢܐܙܠ: ܕܠܐ ܢܣܼܒܪ ܒܠܥܡ ܕܕܚܼܠ ܐܠܗܐ ܘܥܠܗ݀ܝ ܟܠܝܗܝ܀ ܘܐܪܡܝܼ ܥܠ ܚܡܪܗ ܗ̄ ܐܝܟܢܐ ܐܘܿ ܨܣܪܓܐ ܘܐܙܼܠ ܥܡ ܪܘܪ̈ܒܢܐ ܕܡܘܐܒ ܘܐܬܼܚܡܬ ܪܘܓܙܗ ܕܐܠܗܐ ܥܠܘܗܝ ܗ̄ ܐܦܢ ܓܝܪ ܒܦܘܼܩܕܢܐ ܕܐܠܗܐ ܐܙܠܼ: ܐܠܐ ܡܛ݀ܠ ܕܣܼܡ ܒܪܥܝܢܗ ܕܠܐ ܢܣܥܘܪ ܗ݀ܝ ܕܐܠܗܐ ܐܡܼܪ ܠܗ: ܡܛܠ ܕܒܨܒܝܿܢܐ ܒܝܼܫܐ ܐܙܼܠ ܐܝܟ ܕܠܐܒܕܢܗ ܕܥܡܐ ܥܠܗ݀ܝ ܐܬܼܚܡܬ ܡܪܝܐ ܥܠܘܗܝ܀ ܬܘܼܒ ܐܣܒܼܪ ܒܠܥܡ ܒܗ݀ܝ ܕܐܬܦܼܩܕ ܕܢܐܼܙܠ: ܘܕܠܐ ܢܐܡܼܪ ܐܠܐ ܗ݀ܘ ܡܐ ܕܡܬܼܐܡܪ ܠܗ܇ ܕܕܚܼܠ ܡܢܗ ܐܠܗܐ ܘܡܼܢ ܠܘܛܬܗ܇ ܘܥܠܗ݀ܝ ܐܡܼܪ ܠܗ ܕܙܠ ܘܣܼܡ ܒܪܝܥܢܗ ܒܠܥܡ ܟܕ ܚܼܙܐ ܠܡܘܬܒܐ ܘܠܡܘܼܟܟܐ ܕܐܠܗܐ ܕܠܐ ܢܫܡܥܝܼܘܗܝ. ܐܠܐ ܕܢܥܒܕ ܐܝܠܝܢ ܕܨ݀ܒܐ ܡܛ݀ܠ ܗܕܐ ܐܬܼܐ ܡܠܐܟܐ܀ ܘܩܼܡ ܡܠܐܟܐ ܕܡܪܝܐ ܒܐܘܪܚܐ ܗ̄ ܐܝܟܢ ܕܢܬܪܨܝܼܘܗܝ܀ ܢܗܼܘܐ ܠܗ ܣܛܢܐ ܗ̄ ܕܠܩܘܼܒܠܐ ܘܡܥܘܟܢܐ ܩܕܡܐܝܬ ܐܬܚܙܝܼ ܡܠܐܟܐ ܠܐܬܢܐ܀ ܐܟܡܿܢ ܕܠܐ ܫܿܘܐ ܗܼܘܐ ܒܠܥܡ ܠܚܙܬܐ ܕܡܠܐܟܐ܇ ܒܦܚܡܐ ܐܬܢܐ: ܡ݀ܠ ܒܝܼܫܘܼܬ ܨܒܝܿܢܗ܀","english":"Others said, and they did not complete what was said above, but that the true God revealed himself to Balaam and that Balaam understood that the demon through whom he used to act was not going with them. God said to Balaam at the beginning, \"Do not go.\" As soon as Balaam knew that the divine power was with the people of Israel, and that the stiff-necked people would not be destroyed when they sinned in the matter of Midian, and that through Balaam's curses the people who went after sorceries would perish, and that Balaam would not again destroy the people through his curses, \"If they come to summon you, go with them.\" As soon as he made known his power, afterwards he commanded him to go, so that Balaam would not think that God was afraid and that they were all above him. And he threw his ass, as it were, a saddle, and went with the nobles of Moab, and the wrath of God was kindled against him. For he went indeed by the command of God, but because he set his mind that he would not do what God said to him, because he went with evil intent as if to destroy the people above whom the Lord was kindled against him. Again, Balaam thought that he was commanded to go, and that he would say only what was said to him, that he feared God and his curse, and above all he said to him, \"Go,\" and Balaam set his mind when he saw the sitting and the humbling of God, that he would not obey him, but would do what he wanted. Because of this, an angel came. And the angel of the Lord stood in the way, as it was arranged for him. He had a staff, as it were, opposite him, and a turning back first appeared, the angel was seen as a donkey. As soon as Balaam was not worthy of the vision of the angel, he appeared as a donkey, on account of the evil of his intent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܘܠܐ ܫܿܠܡܝܼܢ ܠܗܿܠܝܢ ܕܐܡܼܪܢܢ ܡܼܢ ܠܥܠ","severity":"info","text":"The Syriac opens with a reference to an earlier opinion that the commentator rejects: 'others said, and they did not complete what was said above.' This signals a polemical context within the commentary tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܘܐ","severity":"info","text":"The term ܕܝܘܐ (dīwā) is a Syriac loan from Greek δαίμων, meaning 'demon' or 'spirit.' Here it refers to the demonic agency through which Balaam performed divination, contrasting with the true God.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܡܿܢ ܕܢܕܥ ܒܠܥܡ ܕܚܝܠܐ ܐܠܗܝܐ ܕܥܡ ܥܡܐ ܚܠܝܬܢ ܡܢܗ","severity":"info","text":"This passage echoes Numbers 22:12–13, where Balaam recognizes the divine power protecting Israel. The phrase 'divine power' (ܚܝܠܐ ܐܠܗܝܐ) is a Syriac rendering of the biblical concept of God's protective presence.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܠܥܡ","severity":"info","text":"Balaam is a non-Israelite prophet or diviner from the Hebrew Bible (Numbers 22–24). In Syriac exegesis, he is often portrayed as a magician and soothsayer, as here, reflecting a tradition that emphasizes his demonic associations.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܼܡ ܡܠܐܟܐ ܕܡܪܝܐ ܒܐܘܪܚܐ","severity":"info","text":"The narrative shifts to the angelic intervention, a key structural moment. The angel's appearance as a donkey (ܐܬܢܐ) is a dramatic device that underscores Balaam's unworthiness and the moral lesson of the story.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܪܡܝܼ ܥܠ ܚܡܪܗ ܗ̄ ܐܝܟܢܐ ܐܘܿ ܨܣܪܓܐ","severity":"caution","text":"The phrase 'he threw his ass, as it were, a saddle' is obscure. The Syriac ܐܪܡܝܼ (ramyā) can mean 'threw' or 'placed,' and the simile may be corrupt or idiomatic. The English draft interprets it as Balaam saddling his donkey, but the text is ambiguous.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he threw his ass, as it were, a saddle' (ܘܐܪܡܝܼ ܥܠ ܚܡܪܗ ܗ̄ ܐܝܟܢܐ ܐܘܿ ܨܣܪܓܐ) is syntactically unclear; it may mean he saddled the donkey or that he cast something onto it. The reading taken follows the English draft's interpretation of saddling.","The identity of 'others' (ܐܚܪ̈ܢܐ) in the opening is unspecified; they may be earlier commentators or a rival exegetical school."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"ܐܬܼܥܘܟܬ݀ ܐܢܬܐ ܡܼܢ ܡܐܙܠܬܐ: ܐܟܡܢ ܕܢܬܼܦܬܚ ܦܘܡܗܿ ܘܬܡܼܠܠܝ܇ ܘܥܠܼܬܐ ܕܗܕܐ܇ ܐܝܟܢܐ ܕܟܕ ܢܚܼܙܐ ܒܠܥܡ ܡܕܡ ܕܠܒܪ ܡܼܢ ܟܝܿܢܐ ܢܕܥ ܕܚܣܝܪܢ ܐܠܗܐ ܕܥܡܐ ܡܼܢ ܦܬܟܪ̈ܐ ܕܠܗܘܢܿ ܣܿܓܕ ܗܘܐ: ܘܕܐܢ ܡܠܼܠ ܐܝܟ ܨܒܝܢܗ ܕܐܠܗܐ ܡܬܼܥܕܪ܇ ܐܢܕܝܢ ܡܬܼܚܪܐ ܡܿܨܐܼ ܕܢܥܒܕܝܼܘܗܝ ܠܐ ܡܠܝܼܠܐ܇ ܐܟܡܐ ܕܥܒܼܕ ܠܐܢܐ ܡܠܠܬܐ: ܘܡܼܢ ܡܠܼܬܐ ܕܐܢܐ ܘܚܙܬܐ ܕܡܠܐܟܐ: ܐܬܼܐ ܒܠܥܡ ܠܘܬ ܬܘܼܬܐ܀ ܘܦܬܼܚ ܡܪܝܐ ܦܘܼܡܗܿ ܕܐܬܢܐ ܗ̄ ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܡܠܐܟܐ ܡܠܠ ܒܦܘܼܡܗܿ. ܘܠܘ ܠܗܿ ܐܬܝܗܼܒܬ݀ ܡܠܼܬܐ: ܐܠܐ ܗ݀ܝ ܕܗܝܼ ܡܠܠܼܬ݀ ܘܐܠܗܐ ܦܬܼܚ ܦܘܼܡܗܿ ܚܬܝܼܬܐ܀ ܘܡܢܐ ܥܒܿܕܬ ܠܟ ܕܡܚܬܼܢܝ܆ ܘܠܐ ܗܘܿܝܬ ܐܢܿܐ ܐܬܢܟ ܘܫܟܪܐ ܕܐܡܼܪܬ݀ ܠܗ ܠܒܠܥܡ ܐܟܡܐ ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܒܢܡܘܿܣ ܢܦܫܗܘܿܢ ܕܟܕ ܐܡܼܪ ܒܠܥܡ ܠܐܢܐ܆ ܕܐܠܘܼ ܐܼܝܬ̈ܘ ܗܼ،ܐ ܣܝܦܝ ܒܐܝܼܕܝ ܩܿܛܠ ܗܿܘܝܬ ܠܟܝ ܦܢܼܝܬ݀ ܐܬܢܐ ܕܫܬܡܐܐ ܐܠܦܝܼ̈ܢ ܒܡܼܠܬܐ ܣܿܠܩ ܐܢܬ ܕܬܣܝܼܦ ܡܼܢ ܪܘܼܚܩܐ܆ ܘܐܢܿܐ ܕܪܡܝܐ ܐܢܼܐ ܠܟ ܬܚܘܿܬܝ ܕܠܐ ܣܝܦܐ: ܠܐ ܡܿܨܐܼ ܐܢܬ ܚܝܠܝ: ܒܟܬܒܐ ܟܬܝܼܒ ܠܐ ܗܘܝܿܬ ܐܢܿܐ ܐܬܢܟ ܕܪܟܝܼܒ ܐܢܬ ܥܠܝ ܡܼܢ ܛܠܝܘܼܬܟ ܘܥܕܡܐܠܝܘܡܢ ܕܠܡܐ ܡܬܘܿܡ ܥܒܿܕܬ ܠܟ ܗܿܟܢܐ ܘܣܟܐ: ܥܠ ܕܬܼܪܨܬ ܐܘܪܚܐ ܠܘܼܩܒܠܝ ܗ̄ ܐܦܢ ܥܠ ܡܐܼܙܠܬܐ ܐܡܝܼܪܐ܇ ܐܠܐ ܐܡܿܪ ܠܗܿ܇ ܥܠ ܕܩܡܼܬ ܠܡ ܓܘܼܡܕܢܐܝܬ ܠܘܼܩܒܠ ܦܘܼܩܕܢܝ ܗܐ ܐܬܝܿܬ ܕܐܟܿܣܟ ܥܠ ܒܝܼܫܘܼܬ ܪܥܝܢܟ ܕܠܘܬ ܥܡܝ܀","english":"The ass turned back from the road, because its mouth was opened and it spoke, and the reason for this is that when Balaam saw something beyond nature, he knew that the god of the people was lacking, along with the idols to which he used to bow. And that he spoke according to the will of the helping God, so that now it is possible to do to him what was not spoken, as that speech did. And by that word and the vision of the angel, Balaam came to the ass. And the Lord opened the mouth of the ass, as the Syrians say that an angel spoke through its mouth. And it was not given speech, but that it spoke, and God opened its mouth tightly. And what did it do to you that you struck it? And were you not that ass which turned back and the lie that you spoke to Balaam? Others say in their own opinion that when Balaam said to it, \"If I had a sword in my hand, I would kill you,\" the ass turned back, that it might shame a thousand thousand by a word. \"You go up to be slain from a distance, and that which is thrown, I throw under you without a sword. You cannot, my strength. In the book it is written, 'Were you not that ass on which you rode from your youth until today, that never did I do to you thus and such, that you set a road against me?'\" Even concerning the aforementioned road, it did not say to her, \"Because you stood up stubbornly against my command, behold, you have come that I may strike you for the evil of your intention toward my people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The ass’s speech is presented as a miraculous event, with the Lord opening its mouth. The commentary contrasts the view that an angel spoke through the ass with the assertion that God directly enabled the ass to speak.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܬܢܐ","severity":"info","text":"The Syriac word ܐܬܢܐ (ʼăṯānā) means 'she-ass' or 'female donkey.' In this passage, it is the animal that speaks to Balaam, a detail unique to the biblical narrative in Numbers 22.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numbers 22:28–30","severity":"info","text":"The passage alludes to the biblical episode where Balaam’s ass speaks (Numbers 22:28–30). The commentary expands on the ass’s rebuke, quoting a line not found in the Masoretic text: 'Were you not that ass on which you rode from your youth until today?'","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar. His Literal Commentary on Numbers reflects the Antiochene exegetical tradition, emphasizing historical and literal interpretation over allegory.","cites":[],"named_sources":["Barsoum 2003"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The commentary notes that 'the Syrians say that an angel spoke through its mouth,' indicating a known tradition among Syriac Christians that the ass’s speech was mediated by an angel, a view the author appears to reject in favor of direct divine action.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or unclear phrase: 'ܘܡܼܥ ܡܠܼܬܐ ܕܐܢܐ ܘܚܙܬܐ ܕܡܠܐܟܐ' ('and by that word and the vision of the angel') may be corrupt; the English draft renders it as a coherent sequence, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡܼܥ ܡܠܼܬܐ ܕܐܢܐ ܘܚܙܬܐ ܕܡܠܐܟܐ' could be read as 'by that word and the vision of the angel' or as two separate clauses; the English draft takes the former. The identity of 'the helping God' (ܐܠܗܐ ܡܬܼܥܕܪ) is ambiguous—possibly a reference to the God of Israel or a generic divine helper."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ܐܢ ܒܝܼܫ ܒܥܝܢ̈ܝܟ ܐ݀ܗܦܘܿܟ ܠܝܼ ܗ̄ ܗܪܟܐ ܬܘܼܒ ܐܡܼܪ ܠܗ ܐܠܗܐ ܕܙܠ: ܘܡܕܡ ܕܐ݀ܡܪ ܐܢܼܐ ܠܟ ܥܒܕ: ܒܢܝܼ ܠܝܼ ܗܪܟܐ ܫܒܥܐ ܡܕܒ̈ܚܐ ܗ̄ ܡܛ݀ܠ ܕܟܠܕܝܐ ܗܼܘܐ܇ ܐܠܦܘܼܗܝ ܗܕܐ ܫ̈ܐܕܐ ܕܢܒܼܢܐ ܫܒܥܐ ܡܕܒ̈ܚܐ܆ ܡܿܢܝܢ ܫܒܥܐ ܟܘܟܒ̈ܐ ܛܥ̈ܝܐ ܗܿܢܘܿܢ ܕܚܿܫܒܝܼܢ ܠܗܘܢܿ ܩܨܘܿܡܐ ܡܕܒܪ̈ܢܐ ܐܢܬ ܩܘܼܡ ܥܠ ܥܠ̈ܘܬܟ ܘܐܢܿܐ ܐܙܿܠ ܗ̄ ܠܡܨܠܝܘܼ ܘܐܦ ܕܢܬܟܫܦ ܠܐܠܗܝ܀ ܛܟ ܢܩܪܐ ܡܪܝܐ ܠܐܘܪܥܝ ܗ̄ ܡܛ݀ܠ ܕܒܙܒܢܐ ܐܡܼܪ ܠܝܼ ܕܙܠ ܒܙܒܢ ܕܠܐ ܬܐܙܼܠ: ܐܙܿܠ ܐܢܼܐ ܓܝܪ ܡܪܥܐ ܐܢܼܐ ܠܗ ܒܕܒܚ̈ܐ܇ ܟܒܪ ܥܢܐ ܠܝܼ ܨܒܝܿܢܝ ܡܚܘܐ ܠܝܼ ܡܘܿܢ ܐ݀ܥܒܕ܇ ܘܐܙܠ ܫܦܝܐܝܬ ܗ̄ ܬܡܝܼܡܐܝܬ ܟܕ ܠܐ ܡܬܼܦܠܓ: ܐܚܪ̈ܢܐ ܫܦܘܦܐܝܬ ܐܙܠ܆ ܟܕ ܡܬܓܪܓܚ ܘܣܿܓܕ ܐܝܟ ܕܢܓܕܝܘܗܝ ܠܪ̈ܚܡܐ ܕܢܥܢܝܘܗܝ ܐܝܟ ܨܒܝܿܢܗ܇ ܘܐܬܓܠܝܼ ܐܠܗܐ ܥܠ ܒܠܥܡ܀ ܘܐܡܼܪ ܠܗ ܗ̄ ܐܝܠܝܢ ܕܐܡܿܪܝܼܢ ܕܕܝܘܐ ܡܠܠ ܗܼ،ܐ ܥܡ ܒܠܥܡ ܒܕܘܼܟܬ ܐܠܗܐ: ܠܐ ܟܒܪ ܫܪܝܼܪܐ܇ ܬܢܢ ܟܕ ܡܙܼܕܟܝܢ ܡܼܢ ܫܪܪܐ ܦܫܼܩܘ ܕܐܠܗܐ ܫܪܝܪܐ ܐܝܼܬ̄ܘ ܘܒܪܐ ܘܡܠܼܬܐ ܕܐܒܐ ܘܐܬܩܪܝܼ ܡܼܢ ܠܥܠ ܡܠܐܟܐ ܐܝܟ ܡܒܕܩܢܐ ܕܬܪܥܝܼܬܐ ܕܐܒܐ.. ܘܣܼܡ ܡܪܝܐ ܡܠܼܬܐ ܒܟܘܼܡܗ ܕܒܠܥܡ ܗ̄ ܕܢܚܘܐ ܕܠܘ ܒܗܘܢܗ ܣܿܐܡ ܗܼܘܐ ܡ̈ܠܐ܇ ܐܠܐܼ ܒܦܘܼܡܗ: ܟܕ ܪܚܝܼܩ ܗܼܘܐ ܒܠܥܡ ܡܼܢ ܝܼܕܥܬܐ ܕܐܠܗܐ ܘܕܐܝܠܝܢ ܕܡܿܡܠܠ ܗܼ،ܐ ܘܡܬܼܢܒܐ܇ ܘܙܠ ܠܘܬ ܒܠܩ ܘܗܿܟܢܐ ܡܠܠ ܗ̄ ܐܟܡܿܢ ܕܬܡܢ ܡܬܐܼܡܪ ܗܼܘܐ ܒܟ܀","english":"If your intentions are evil, turn me back here. Again the god of Zala said to him: \"Whatever I say to you, do.\" He said to me: \"Here, seven altars.\" Because he was a Chaldean, the demons taught him this: seven altars for the seven wandering stars, which the magi of the desert considered to be gods. \"Get up on your altars and go to pray, and also entreat the gods.\" He said: \"The Lord called Uriah.\" Because at the time he said to me: \"Go at a time when you will not go.\" He went, for he was a seer; he said to him concerning sacrifices. He said to me: \"My will is heavy; show me what to do.\" And he went simply, perfectly, without hesitation. Others went hesitantly, while he was dragged along and worshipped according to the will of those who loved him, as was his custom. And God appeared to Balaam. And he said to him: \"Elias said that a demon spoke with Balaam in place of God.\" This is not true. It is rather that, when it is demonstrated from the truth, the true God is Father, Son, and Word of the Father, and he was called with the angels above, as the investigators of the doctrine of the Father... And the Lord placed the Word in the mouth of Balaam, to show that it was not from his own mind that he placed words, but in his mouth, while Balaam was far from the knowledge of God and of Elias, who was speaking and answering. And he went to Balak, and thus he spoke as you have heard it said in you.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܕܝܐ","severity":"info","text":"The identification of Balaam as a Chaldean associates him with astral religion, a common trope in Syriac polemic against pagan divination.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܥܐ ܟܘܟܒ̈ܐ ܛܥ̈ܝܐ","severity":"info","text":"The 'seven wandering stars' refers to the five planets plus sun and moon, here equated with pagan gods by the desert magi.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܪܥܝ","severity":"info","text":"The name 'Uriah' (ܐܘܪܥܝ) likely echoes the biblical figure Uriah the Hittite (2 Sam 11), but the reference here is obscure and may be a corruption or a lost tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܝܠܝܢ","severity":"info","text":"The commentary refutes an interpretation attributed to Elias (likely a Syriac exegete) that a demon spoke to Balaam, insisting instead that God placed the Word in Balaam's mouth.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of Balaam's actions to a doctrinal clarification about divine speech, then returns to Balaam's journey to Balak.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܪܥܝ","severity":"caution","text":"The reading 'Uriah' is uncertain; the Syriac may be corrupt or a proper name otherwise unattested in this context.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Uriah' (ܐܘܪܥܝ) is unclear; it may be a biblical name or a textual corruption.","The phrase 'the investigators of the doctrine of the Father' is incomplete in the Syriac, leaving the reference ambiguous."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"ܘܐܪܝܼܡ ܒܡܬܠܗ ܘܐܡܼܪ ܗ̄ ܕܢܚܘܐ ܐܝܟ ܡܬܠܐ ܥܣܩܐ ܕܐܢܫ ܒܥܓܠ ܐܬܝܼܕܥ ܠܗ ܗܿܟܢܐ ܐܦܠܐ ܗܘܼ ܪܓܝܼܫ ܗܼܘܐ ܒܡܕܡ ܕܐܡܿܪ܇ ܡܬܠܐ ܬܢܢ ܥܠ ܢܒܝܘܼܬܐ ܕܥܬܝܼܕ̈ܬܐ ܪܡܿܙ ܟܕ ܐ݀ܡܪ ܗܼ،ܐ ܠܗܿܠܝܢ ܡ̈ܠܐ ܡܕ̈ܘܕܢ ܗܘ̈ܝ ܥܝܢܘ̈ܗܝ ܘܙܩܝܼܦ ܩܕܠܗ ܐܝܟ ܕܝܘܢܐ܇ ܘܚܒܿܛ ܘܐܙܿܠ ܟܕ ܚܦܝܼܛ ܗܘܢܗ: ܘܠܐ ܪܓܝܼܫ ܐܝܟܐ ܩܿܐܡ܀ ܡܼܢ ܐܪܡ ܕܒܼܪܢܝ ܒܿܠܩ ܗ̄ ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܡܼܢ ܕܪܡܣܘܿܩ ܐܘܿ ܕܡܼܢ ܚܪܢ ܐܝܬܘܗܝ ܗܼܘܐ: ܡܛ݀ܠ ܕܬܪ̈ܬܝܗܝܢ ܕܘܼܟ̈ܝܬܐ ܣܼܡ ܐܪܡ ܡܫܬ̈ܡܗܢ ܟܕ ܝܼܕܝܼܥܐ ܕܡܼܢ ܐܪܥܐ ܕܒܢ̈ܝ ܥܡܘܿܢ ܕܒܼܪܗ ܘܒܩܪܝܼܒܘܼـܐ ܡܛ݀ܠ ܕܬܡܢ ܥܿܡܪ ܗܼ،ܐ ܒܠܥܡ ܒܗ݀ܘ ܙܒܢܐ܀ ܝܥܩܘܿܒ ܐܘܪܗܝܐ ܐܡܿܪ ܕܠܐ ܐܝܬ̄̈ܘ ܒܠܥܡ ܡܼܢ ܚܪܢ ܐܠܐ ܡܼܢ ܡܕܝ̈ܢܝܐ ܒܢ̈ܝ ܩܢܛܘܪܐ ܐܠܐ ܡܼܢ ܐܪܡ ܘܐܬܪܐ ܠܗ ܐܚܪܢܐ܆ ܗ݀ܘ ܕܡܼܢ ܦܪܬ ܘܥܕܡܐ ܠܠܒܢܢ ܘܠܝܘܪܕܢܢ ܕܐܦ ܗܘܼ ܐܬܝܼܗܒ ܒܦܠܓܘܼܬܐ ܠܐܪܡ ܒܪ ܫܝܼܬ ܐܦܢ ܚܛܦܘܼܗܝ ܒܢ̈ܝ ܟܢܥܢ ܐܬܪܐ ܕܒܝܬ ܢܗܪ̈ܝܼܢ ܠܟܿܠ ܐܬܪܐ ܕܡܫܼܬܟܚ ܣܝܡܗ ܒܝܬ ܢܗܪ̈ܘܬܐ ܩܿܪܝܢ ܟܬܒ̈ܐ: ܒܗܿܟܘܬ ܘܗ݀ܝ ܕܛܘܼܪ̈ܝ ܡܕܢܚܐ: ܠܟ݀ܠ ܐܬܪ ܕܡܼܢ ܡܕܢܚܗܿ ܐܝܬ ܛܘܼܪ̈ܐ ܛܘܼܪ̈ܝ ܡܕܢܚܐ ܩܿܪܝ܇ ܡܕܝܢ ܡܼܢ ܐܪܡ ܕܠܘܬ ܝܘܪܕܢܢ ܐܝܬ̄ܘ ܒܠܥܡ ܡܼܢ ܐܪܬܐ ܕܒܢ̈ܝ ܥܞܘܢ ܕܩܪܝܼܒ ܠܝܘܪܕܢܢ܆ ܡܛ݀ܠ ܕܬܡܢ ܪܝܫܐ ܕܛܘܼܪ̈ܐ ܗ̄ ܚܙܝܿܬܗ ܠܘ ܘܒܗ ܐܬܒܝܿܢܬ ܒܥܝܢ̈ܝ ܘܒܡܕܥܝ ܟܕ ܩܿܐܡ ܐܢܼܐ ܒܪܝܫ ܛܘܼܪܐ܀ ܘܗܐ ܥܡܐ ܒܠܚܘܕܘܗܝ ܫܿܪܐܼ ܗ̄ ܝܼܚܝܼܕܝ ܠܡ ܒܥܝܕ̈ܘܗܝ ܘܒܗܘ̈ܦܟܘ̄ ܘܠܐ ܡܬܼܚܠܛ ܥܡ ܥܡ̈ܡܐ܀ ܘܒܥܡ̈ܡܐ ܠܐ ܡܬܼܚܫܒ ܗ̄ ܕܥܡ̈ܡܐ ܕܠܦܬܟܪ̈ܐ ܣܿܓܕܝܼܢ ܚܫܝܼܒ ܐܝܟ ܗܿܠܝܢ܇ ܡܛܠ ܕܐܠܗܐ ܫܪܝܼܪܐ ܒܛܝܼܠ ܠܗ ܥܠܘܗܝ܀","english":"He raised up a parable and said that the matter was like a difficult parable of a man who quickly became known to him; thus he did not even perceive what he was saying. The parable hints at the servitude of future things, as he said these words to him: his eyes were dimmed and his neck was bent like a yoke, and he went away stumbling, his face covered, and he did not perceive where he was standing. What is Aram of Barʿam? Balak said that what the Syrians call \"Ramšuq\" or \"what is Aram\" is the same, because he placed both places under the name Aram, it being known that the land of the sons of Ammon is the land of Barʿam and its vicinity, because Balaam dwelt there at that time. Jacob of Edessa said that Balaam is not \"what is Aram,\" but rather \"what is Media,\" the sons of Keturah, but \"what is Aram\" is another region, that which is from the Euphrates as far as the Lebanon and the Jordan, which was also given in division to Aram son of Shem; moreover, his boundaries are between the mountains of the region of Beth Nahrin, for the entire region that is found is called \"Beth Nahrin\" in books. Thus also \"the mountains of the east\": for every region that is to the east has mountains; \"the mountains of the east\" is called \"Media.\" What is Aram that is by the Jordan? Balaam is in the land of the sons of Ammon, which is near the Jordan, because there the head of the mountains was his vision, and in it he was perplexed in his eyes and in his mind as he stood before the head of the mountain. And behold, the people alone began to be solitary in his customs and his ways, and he did not mingle with the nations. And among the nations he was not counted, for the nations that worship idols were considered like them, because the true God was abolished for him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܡ","severity":"info","text":"The Syriac term ܐܪܡ (Aram) is ambiguous, referring both to a region and to a people. Bar Salibi here distinguishes between the geographical Aram and the personal name Aram (son of Shem).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jacob of Edessa","severity":"info","text":"Bar Salibi cites Jacob of Edessa (d. 708), a Syriac scholar, to clarify that Balaam is not from Aram but from Media, via Keturah. This reflects a tradition identifying Balaam with the descendants of Abraham and Keturah.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beth Nahrin","severity":"info","text":"Beth Nahrin (ܒܝܬ ܢܗܪ̈ܝܼܢ) is the Syriac name for Mesopotamia, literally 'house of the rivers.' Bar Salibi uses it to define the region of Aram between the Euphrates and the Jordan.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Balaam","severity":"info","text":"Bar Salibi interprets Balaam as a solitary figure who does not mingle with nations, and for whom the true God is abolished. This aligns with a Christian exegetical tradition that views Balaam as a type of the pagan prophet who is both blessed and cursed.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"parable","severity":"info","text":"The passage opens with a parable (ܡܬܠܐ) that Bar Salibi uses to introduce the difficulty of understanding Balaam's situation. The parable is then unpacked through geographical and exegetical discussion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aram' is ambiguous: it could refer to the region, the people, or the person Aram son of Shem. Bar Salibi resolves this by distinguishing between the geographical and personal uses.","The location of Balaam is ambiguous: Bar Salibi presents two traditions (Aram vs. Media) and ultimately places him in the land of Ammon near the Jordan."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ܡܿܢܘܼ ܡܫܟܚ ܠܡܡܼܢܐ ܗ̄ ܠܒܪܗ ܕܝܥܩܘܿܒ ܗ̄ ܣܟܗ ܥܠ ܣܓܝܐܘܬܐ ܕܥܡܐ ܪܡܿܙ ܒܗܕܐ ܕܐܢ ܡܢܬܐ ܠܐ ܡܬܼܡܢܝܐ ܡܢܗ ܟܡܐ ܝܬܝܼܪܐܝܬ ܟܿܠܢܝܘܼܬܗ ܘܡܢܝܿܢܐ ܕܪܘܒܥܗ ܕܝܼܣܪܐܝܠ ܗ̄ ܚܕܐ ܡܼܢ ܐܪܒܥ ܡܢ̈ܘܢ܇ ܕܠܐ ܠܡ ܐܢܫ ܡܿܨܐܼ ܕܢܣܝܟ ܘܡܢܝܿܢܐ܀ ܚܕܐ ܡܼܢ ܐܪܒܥ ܕܝܼܠܗ܇ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ܀ ܘܡܢܝܿܢܐ ܕܪܘܒܥܗ ܗ̄ ܠܒܨܝܼܪ̈ܐ ܩܿܪܐ ܘܠܚܛ̈ܝܐ ܕܒܗܘܿܢ ܕܐܦܐ ܠܡ ܠܫܚ̈ܠܐ ܘܫܝܼܛ̈ܐ ܕܒܗܘܿܢ ܡܿܨܐܼ ܐܢܫ ܕܢܡܼܢܐ ܡܼܢ ܣܘܿܓܐܗܘܿܢ ܡܢܝܿܢܐ ܡܬܼܩܪܐ: ܬܘܠܥܐ ܫܝܼܛܐ ܗ݀ܘ ܕܐܘܼܟܡܐ ܗܿܘ ܟ݀ܠܗ܆ ܘܐܝܬ ܒܗ ܢܘܩܕܐ ܚܕ ܚܘܪܐ ܐܝܟ ܡܦܬܟ ܒܓܘ̈ܢܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܣܘܼܡܩ ܘܣܿܓܝ ܙܥܘܪ ܘܡܚܝܼܠ ܘܡܫܼܬܟܚ ܒܚ̈ܛܐ ܘܡܿܣܓܦ ܠܗܝܢ ܕܟܐܡܬ ܒܨܝܪܐ ܕܐܝܟ ܪ̈ܚܫܐ ܗܢܐ ܕܡܫܬܟܚܝܢ: ܒܚܕ ܡܼܢ ܪܘܼܒܥܗ ܕܝܣܪܐܝܠ܆ ܡܿܢܘܼ ܡܫܟܚ ܠܡܡܼܢܐ܀ ܬܡܘܼܬܝ ܢܦܫܐ ܕܬܪ̈ܝܼܨܝܗܘܿܢ ܗ̄ ܡܣܟܐ ܕܢܡܘܼܬ ܐܝܟ ܡܘܫܐ ܘܐܗܪܘܿܢ ܕܟ̈ܐܢܐ ܒܕܝܿܕܥ ܕܟܕ ܡܝܬܝܼܢ ܚ̈ܝܐ ܐܢܘܿܢ ܠܐܠܗܐ ܘܠܛܘܼܒ̈ܐ ܡܫܼܬܘܝܢ ܐܦ ܗܪܟܐ ܚ̈ܝܐ ܕܢܦܫܐ ܡܬܼܒܕܩܝܼܢ ܘܦܘܼܪ̈ܥܢܐ ܕܟ̈ܐܢܐ܀ ܬܗܼܘܐ ܚܪܬܐ ܕܝܼܠܝ ܐܟܘܬܗܘܿܢ ܗ̄ ܠܐ ܐܦܿܘܿܩ ܡܼܢ ܥܠܡܐ ܥܕܡܐ ܕܐܕܿܥ ܠܐܠܗܗܘܿܢ܇ ܘܡܢܗ ܐܬܝܼܕܥ܀ ܬܐ ܥܡܝ ܠܐܬܪܐ ܐܚܪܢܐ ܗ̄ ܒܙܢܐ ܕܥܿܒܕܝܼܢ ܗ݀ܢܘܿܢ ܕܡܩܨܡܝܼܢ: ܕܟܒܪ ܢܦܘܿܩ ܗ݀ܘ ܡܐ ܕܨ݀ܒܐ ܒܫܘܼܢܝܐ ܕܡܼܢ ܕܘܼܟ ܠܕܘܼܟ ܘܡܛ݀ܠ ܕܠܝܬ ܗܼܘܐ ܒܥܡܐ ܢܚܫܐ ܘܩܨܡܐ ܒܗ݀ܘ ܙܒܢܐ: ܐܠܗܐ ܡܥܕܪ ܗܼܘܐ ܠܗܘܢܿ܀ ܠܐ ܚܿܙܐ ܐܢܼܐ ܥܘܠܐ ܒܝܥܩܘܒ܀ ܘܠܐ ܚܿܘܐܪ ܐܢܼܐ ܥܠܝܐ ܗ̄ ܥܘܠܐ ܩܿܪܐ ܠܪܘܫܥܐ ܕܒܐܠܗܐ: ܥܠܝܐ ܕܝܢ ܠܩܛܝܼܪܐ ܘܠܛܠܘܼܡܝܐ ܕܗܿܘܐ ܒܚܕ ܡܼܢ ܚܒܪܗ ܡܼܢ ܝܣܪܐܝܠ: ܘܡܼܢ ܕܐܝܟ ܗܿܠܝܢ܇ ܡܛ݀ܠ ܕܠܐ ܢܚܫܐ ܒܝܥܩܘܿܒ܀","english":"How can one say that to the son of Jacob? He forgot the multitude of the people. He hinted in this that even a hundredth is not counted among them. How much more so his whole tribe and the quarter of Israel? One out of four hundred, which no man can count and measure. One out of four of his own, others say. And the quarter calls to the deficient and to the sinners who are in it, as if to the worms and maggots that are in it. Can a man count them from their abundance? The quarter is called: a maggot, a worm, that is all black, and there is in it one white spot like an eye in the midst. Others say that it is red and very small and weak and is found in sins and destroys the life of the deficient, like the reptiles that are found. In one quarter of Israel, how can one say? The death of the soul of the righteous is the likeness of the death of Moses and Aaron, the priests, who know that when life comes, they are not for God and for the good; they are equal. Also here, the life of the soul is examined and the rewards of the priests. Let my end be like theirs; I will not go out from the world until I know their God, and then I will be known. Come with me to another place; in the time that they do that which they cut off, for already that one has gone out who wished in the discourse of that which is from place to place, and because there was no fear and cutting off in the people at that time, God was helping them. He did not see iniquity in Jacob. And he did not show a high one; he called iniquity to the wickedness that is in God. The high one, however, to the knot and to the oppression that was in one of his companions from Israel. And from those like these, because there was no fear in Jacob.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܢܘܼ ܡܫܟܚ ܠܡܡܼܢܐ","severity":"info","text":"The phrase 'how can one say' introduces a rhetorical question, a common exegetical device in Syriac commentaries to challenge a literal reading.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܕܐ ܡܼܢ ܐܪܒܥ ܡܢ̈ܘܢ","severity":"info","text":"The reference to 'one out of four hundred' echoes the census in Numbers 1:46, where 603,550 men are counted, but the fraction here is symbolic, not literal.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܘܠܥܐ ܫܝܼܛܐ","severity":"info","text":"The description of a 'maggot, a worm, that is all black, with one white spot like an eye' draws on natural lore common in Syriac bestiaries, used to illustrate moral degradation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܡܘܼܬܝ ܢܦܫܐ ܕܬܪ̈ܝܼܨܝܗܘܿܢ","severity":"info","text":"The comparison of the death of the soul of the righteous to the death of Moses and Aaron parallels a theme in Syriac monastic literature, where physical death mirrors spiritual judgment.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܐ ܥܡܝ ܠܐܬܪܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'Come with me to another place' marks a transition to a new exegetical section, a common structural cue in Syriac commentaries to shift focus.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܚܿܘܐܪ ܐܢܼܐ ܥܠܝܐ","severity":"caution","text":"The phrase 'he did not show a high one' is ambiguous; it may refer to a failure to reveal a superior figure or a textual corruption, as the Syriac syntax is unclear.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of Jacob' is unspecified; it may refer to a specific biblical figure or a generic descendant.","The phrase 'he did not show a high one' is syntactically ambiguous, possibly indicating a missing referent or a textual error."],"confidence":"medium","notes":[]},{"i":56,"ref":"p56","source":"ܐܦܠܐ ܩܨܡܐ ܒܝܣܪܐܝܠ ܐܝܟ ܕܒܙܒܢܐ ܗܢܐ ܗ̄ ܡܼܢ ܟ݀ܠܗܝܢ ܕܣܛܢܐ ܪܚܝܼܩ ܥܡܐ ܗܢܐ܇ ܢܚܫܐ ܩܿܪܐ܇ ܠܗ݀ܘ ܕܡܐ ܕܫܿܡܥܝܼܢܢ ܩܠܐ ܕܦܪܚܬܐ ܐܘܿ ܕܚܝܘܬܐ ܡܕܡ ܘܡܢܚܫܝܼܢܢ ܒܗܿ: ܒܛܒ ܐܘܿ ܒܒܝܼܫ܀ ܩܨܡܐ ܬܘܼܒ ܩܿܪܐ ܠܗ݀ܝ ܕܐܝܟ ܥܝܕܐ ܩܨܡܝܼܢܒܠܚܡܐ ܕܣܥܪ̈ܐ ܥܡ ܕܫܪܟܐ ܡܒܥܕ ܠܡ ܘܡܿܒܼܪܝ ܥܡܐ ܗܢܐ ܡܼܢ ܕܐܝܟ ܗܿܠܝܢ ܢܬܼܐܡܪ ܠܝܥܩܘܿܒ ܘܠܝܣܪܐܝܠ ܡܢܐ ܥܿܒܕ ܐܠܗܐ ܗ̄ ܒܗ݀ܝ ܕܪܚܝܼܩ ܡܼܢ ܩܨ̈ܡܐ ܘܢܚ̈ܫܐ ܘܢܩܝܼܦ ܠܐܠܗܐ: ܕܐܝܢܘ ܨܒܝܿܢܗ ܕܐܠܗܐ ܘܡܢܐ ܥܬܝܼܕ ܠܡܥܼܒܕ܇ ܡܢܗ ܕܥܡܐ ܡܨܝܐ ܠܡܐܼܠܦ܇ ܥܠ ܢܒ̈ܝܐ ܕܩܿܝܡܝܼܢ ܡܢܗ܀ ܬܐ ܐ݀ܕܒܪܟ ܠܐܬܪܐ ܐܚܪܢܐ ܗ̄ ܡܼܢ ܕܘܼܟܬܐ ܠܕܘܼܟܬܐ ܡܿܫܢܐ ܗܼܘܐ ܒܠܥܡ ܒܕܒܚ̈ܘܗܝ ܥܠ ܣܒܪܐ ܕܟܒܪ ܒܕܘܼܟܬܐ ܐܚܪܬܐ ܡܬܼܦܩܕ ܕܢܠܘܼܛ ܠܥܡܐ܀ ܘܚܼܙܐ ܒܠܥܡ ܕܫܦܝܼܪ ܒܥܝܢ̈ܝ ܡܪܝܐ ܗ̄ ܥܕܡܐ ܠܡ ܠܗܫܐ܆ ܒܠܥܡ ܠܐ ܝܿܕܥ ܗܼ،ܐ ܕܐܠܗܐ ܗܿܘ ܕܡܿܡܡܠܠ ܒܗ܆ ܐܠܐ ܗܪܟܐ ܝܼܕܥ ܚܬܝܼܬܐܝܬ܆ ܗܿܝܕܝܢ ܕܚܼܙܐ ܗ̄ ܫܐܕܐ ܕܥܡܗ: ܟܠܝܗܝ ܕܢܐܼܙܠ܆ ܘܗܐ ܗܿܝ ܗ݀ܝ ܕܠܐ ܐܙܼܠ܇ ܠܡܕܥ ܢܚܫܐ ܗ̄ ܐܟܡܿܢ ܕܚܘܝܗ ܫܐܕܐ ܕܥܡܗ ܕܠܡܒܪܟܘܼܬܗ ܕܝܼܣܪܐܝܠ ܙܕܩ: ܡܛ݀ܠ ܕܐܝܬ ܥܡܗ ܐܠܗܐ܀ܐܠܐ ܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ ܘܟܕ ܒܠܥܡ ܢܒܝܐ ܗܼܘܐ ܕܓܠܐ܇ ܥܠ ܡܢܐ ܡܠܼܠ ܒܗ ܡܪܝܐ ܫܪܼܪܐ: ܘܐ݀ܡܪܝܼܢܢ: ܚܕܐ܆ ܡܛܠܬܗ ܕܒܠܥܡ ܕܢܘܕܥܝܼܘܗܝ ܕܠܘ ܨܒܝܿܢܐܝܬ ܡܠܼܠ: ܐܠܐ ܡܪܝܐ ܡܠܠ ܒܗ ܘܕܡܪܝܐ ܐܢܝܢ ܡ̈ܠܐ ܘܕܢܒܗܬ ܒܠܩ ܕܐܠܗܐ ܕܝܣܪܐܝܠ ܗܘܼܝܘܼ ܐܠܗܐ ܘܕܢܒܗܬ ܠܩܨܘ̈ܡܐ ܘܠܫ̈ܐܕܐ ܘܢܠܦ ܠܥܡܐ ܕܠܐ ܢܐܙܠܘܢ ܒܿܬܪ ܩܨܘ̈ܡܐ ܘܕܢܕܥ ܝܣܪܐܝܠ ܕܢܒ̈ܝܐ ܫܪܝܪ̈ܐ ܒܗ ܐܢܘܿܢ ܘܢܒ̈ܝܐ ܕܓ̈ܠܐ ܕܥܡ̈ܡܐ ܣܿܗܕܝܼܢ ܠܫܪܪܗ܀","english":"Nor even a lot in Israel, as in this sacrifice. This one is far from this people. He calls a divination to that which is like the sound of a bird or of an animal, something by which they divine, whether good or evil. Again, he calls a lot to that which, like the custom of diviners, is done with bread of barley along with the rest, apart from bread and meat, this people, so that it might be said to Jacob and to Israel: What has God done in this, which is far from lots and divinations, and he is attached to God? For what is the will of God and what he is about to do, from that the people can learn concerning the prophets who stand with him. Come, I will lead you to another place. This one was moving from place to place, Balaam, with his sacrifices, on the hope that perhaps in another place he would be commanded to curse the people. And Balaam saw that it was good in the eyes of the Lord, even until now. Balaam did not know that it was God who was speaking in him, but here he knew certainly, then, that he saw the demons of his people, all of them who were going, and behold, this is the one that did not go, to know whether it was a divination, as the demon of his people showed him, that it was fitting for the blessing of Israel, because God is with them. But the Syrians say, and when Balaam was a false prophet, why did the Lord of truth speak in him? And they say: One, because Balaam did not speak willingly, but the Lord spoke in him, and the Lord brought forth the words, and he praised Balak that the God of Israel was God, and he praised the lots and the demons, and taught the people not to go after lots and demons, and that Israel might know that true prophets are in him, and false prophets of the nations bear witness to his truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܨܡܐ","severity":"info","text":"The Syriac term ܩܨܡܐ (qṣāmā) denotes 'lot' or 'divination', here contrasted with legitimate prophecy. Bar Salibi distinguishes it from ܢܚܫܐ (ḥaššā, 'divination' via omens).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Salibi references a Syriac tradition that Balaam, though a false prophet, was compelled by God to speak truth. This reflects a common patristic and Syriac exegetical motif (cf. Num 22–24).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to Numbers 22–24, where Balaam is hired by Balak to curse Israel but instead blesses them. Bar Salibi interprets Balaam's oracles as involuntary divine speech.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase 'the Syrians say' (ܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ) signals a distinct Syriac exegetical tradition, possibly from Ephrem or later commentators, that Balaam's words were divinely compelled.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general condemnation of divination to a specific case (Balaam), then to a Syriac objection and resolution. This tripartite structure is typical of Bar Salibi's commentary method.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Syrians' (ܐܢܫܝܼ̈ܢ) is not specified; it may refer to a specific school or a broader tradition.","The phrase 'bread of barley' (ܠܚܡܐ ܕܣܥܪ̈ܐ) in divination rites is obscure; its exact ritual context is unclear."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ܘܗܘܼܬ݀ ܥܠܘܗܝ ܪܘܚܗ ܕܐܠܗܐ: ܗܐ ܐܢܫ̈ܝܼܢ ܐ݀ܡܪܝܼܢ ܕܪܘܼܚܐ ܒܝܼܫܬܐ ܩܒܼܠ܆ ܘܗܢܐ ܟܬܒܐ ܠܪܘܼܚܐ ܒܝܼܫܬܐ ܕܡܕܝܒܐ ܗܼܘܬ݀ ܠܫܐܘܠ ܪܘܚܐ ܕܐܠܗܐ ܩܪܼܗܿ ܘܐܟܡܐ ܕܠܫܐܘܠ ܚܿܒܛܐ ܗܼܘܬ݀ ܗܿܟܢܐ ܠܒܠܥܡ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܝܠܝܢ ܕܚܢܢ ܠܗܘܢܿ ܢ݀ܩܦܝܼܢܢ ܕܪܘܼܚܐ ܩܕܝܼܫܐ ܩܒܼܠ ܐܦܢ ܠܐ ܫܿܘܐ ܗܼܘܐ: ܘܡܼܢ ܫܘܼܪܝ ܡܠܬܼܗ ܐܓܢ ܥܠܘܗܝ܇ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܒܕܩ ܥܠ ܟܣ̈ܝܬܐ ܗܪܟܐ ܕܝܢ ܓܠܼܐ ܥܠ ܪܘܼܚܐ ܒܕܪܘܪ̈ܒܢ ܗܿܠܝܢ ܕܥܬܝܼܕ ܠܡܐܼܡܪ ܡܼܢ ܩܕܡ̈ܝܢܬܐ ܗ݀ܝ ܕܐܪܝܼܡ ܒܠܥܡ ܥܝܢܘ̈ܗܝ ܗ̄ ܡܬܼܗܘ̈ܢܢܝܬܐ ܗܪܟܐ ܥܠ ܬܠܝܼܬܝܘܼܬܐ ܕܩܢܘ̈ܡܐ ܐܬܢܒܝܼ ܡܪܝܐ: ܘܡܠܐܟܐ ܕܬܪܥܝܼܬܐ ܪܒܬܐ ܕܐܒܐ ܘܪܘܼܚܐ ܩܕܝܼܫܐ܀ ܐܡܼܪ ܓܒܪܐ ܕܓܠܝܐ ܥܝܢܗ ܗ̄ ܕܓܠܝܐ ܥܝܢܗ ܒܗ݀ܝ ܕܐܫܬܘܝܼ ܕܢܚܙܐ ܐܝܠܝܢ ܕܡܼܢ ܐܚܪ̈ܢܐ ܟܣܝ̈ܢ܀ ܟܕ ܪܡܿܐܼ ܘܦܬܝܼܚ̈ܢ ܥܝܢ̈ܘ̄ ܗ̄ ܟܕ ܥܝܼܪ܀ ܗ݀ܝ ܕܝܢ ܕܪܡܿܐܼ ܒܬܗܪܐ: ܐܘܿ ܕܢܦܝܼܠ ܥܠ ܐܦܘ̈ܗܝ ܠܐܝܩܪܗ ܕܓܠܝܢܐ: ܐܝܟ ܕܐܡܼܪ ܥܒܪܝܐ ܫܦܘܦܐܝܬ܇ ܗ݀ܝ ܕܦܬܝܼܚ̈ܢ ܥܝܢ̈ܘܗܝ ܗ̄ ܐܝܟ ܢܗܝܼܪܘܬ ܓܠܝܢܐ ܕܥܝܢ ܒܓܠܐ ܚܿܙܐ ܗܼܘܐ ܘܪܡܿܙ܀ ܐܚܪ̈ܢܐ ܟܕ ܪܡܿܐܼ ܗ̄ ܪܡܿܐܼ ܠܡ ܡܼܢ ܕܝܘ̈ܐ ܘܚܒܝܼܛ ܒܐܪܥ ܘܡܒܪ̈ܩܢ ܥܝ̈ܢܘܝܗ ܐܝܟ ܕܝܘ̈ܢܐ ܠܐ ܫܪܝܼܪ ܦܘܼܫܩܐ ܗܢܐ܀ ܡܐ ܫܦܝܼܪ ܡܫܟܢܟ ܝܥܩܘܒ ܘܡܫܟܢܟ ܫܦܝܼܪ ܡܫܟܢܟ ܝܣܪܐܝܠ ܐܝܟ ܢܚ̈ܠܐ ܕܪܕܝܢ ܘܡܫܬܦܥܝܼܢ ܗܿܟܐܢ ܡܫܬܦܥܝܼܢ ܐܦ ܫܒ̈ܛܝܗܘܿܢ ܒܣܘܿܓܐܐ ܕܫܪ̈ܒܬܗܘܿܢ ܘܐܝܟ ܦܪ̈ܕܝܣܐ ܕܥܠ ܢܗܪܐ ܗ̄ ܡܿܕܡܐ ܠܗܘܿܢ ܠܦܪ̈ܕܝܣܐ ܡܛܠ ܟܗܝܼܢܘܼܬܗܘܿܢ ܕܒܡܼܬܪ̈ܓܫܢܝܬܐ ܘܡܛ݀ܠ ܡܝܬܪ̈ܐ ܕܒܗܘܿܢ ܘܩܕܝܼܫ̈ܐ ܕܥܬܝܼܕܝܼܢ ܒܗܘܿܢ܀","english":"And the Spirit of God came upon him. Behold, some say that he received an evil spirit, and this text calls the evil spirit that was with Saul the Spirit of God, and just as it was a sin for Saul, so also for Balaam. Others say that Elijah, who sinned, received the Holy Spirit, but it was not fitting; and from the beginning of his speech, it is evident that he was moved, and it is known that he inquired into hidden things. Here, however, he reveals concerning the Spirit in these clear words that he is about to say what the earlier ones are, that which Balaam raised his eyes—these are the mysteries here concerning the Trinity of the Persons of the Lord, and the Angel of the great vision of the Father and the Holy Spirit. The man says, \"His eyes are open,\" that is, his eyes are open in that he was established to see what others hide. When he is asleep and his eyes are closed, when he is awake. That which is asleep in a trance, or that which falls on his face for the honor of revelation, as the Hebrew says plainly, that which his eyes are open like the clarity of revelation, he saw with open eyes and hinted. Others, when he is asleep, he is asleep, not like birds that peck at the ground and flash their eyes like birds; this interpretation is not certain. When it is good, Jacob can be found, and when it is good, Israel can be found, like waves that are driven and flow; thus also their tribes flow in the abundance of their lineages, and like a paradise upon a river, it resembles a paradise because of the beauty of their perceptible things and because of the virtues in them and the saints who are destined in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗܘܼܬ݀ ܥܠܘܗܝ ܪܘܚܗ ܕܐܠܗܐ","severity":"info","text":"The opening phrase introduces a contested interpretation: some say Balaam received an evil spirit, others that Elijah received the Holy Spirit. Dionysius uses this to frame a debate about prophetic inspiration.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܐ ܒܝܼܫܬܐ","severity":"info","text":"The phrase 'evil spirit' (ܪܘܼܚܐ ܒܝܼܫܬܐ) is contrasted with 'Spirit of God' (ܪܘܚܗ ܕܐܠܗܐ). Dionysius notes that the same term is applied to Saul, implying a typological link between Saul and Balaam.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܝܼܬܝܘܼܬܐ ܕܩܢܘ̈ܡܐ","severity":"info","text":"Dionysius interprets Balaam's raised eyes as a reference to the Trinity (ܬܠܝܼܬܝܘܼܬܐ ܕܩܢܘ̈ܡܐ), specifically the Persons of the Lord, the Angel of the great vision, the Father, and the Holy Spirit. This reflects Syriac Trinitarian exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܐܡܼܪ ܥܒܪܝܐ ܫܦܘܦܐܝܬ","severity":"info","text":"Dionysius cites a Hebrew source (ܥܒܪܝܐ) 'plainly' (ܫܦܘܦܐܝܬ) to support the interpretation that Balaam's open eyes signify clarity of revelation. The reference is likely to a Jewish exegetical tradition, possibly Targumic or midrashic.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܒܪ̈ܩܢ ܥܝ̈ܢܘܝܗ ܐܝܟ ܕܝܘ̈ܢܐ","severity":"caution","text":"Dionysius notes that the interpretation of Balaam's eyes flashing like birds (ܐܝܟ ܕܝܘ̈ܢܐ) is uncertain (ܠܐ ܫܪܝܼܪ ܦܘܼܫܩܐ). This indicates textual or interpretive ambiguity in the tradition he is engaging.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܦܪ̈ܕܝܣܐ ܕܥܠ ܢܗܪܐ","severity":"info","text":"The comparison of Israel's tribes to a paradise on a river (ܦܪ̈ܕܝܣܐ ܕܥܠ ܢܗܪܐ) echoes biblical and patristic imagery of the Garden of Eden as a source of blessing and lineage, linking Balaam's prophecy to Israel's future sanctity.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Hebrew' source (ܥܒܪܝܐ) is not specified; it may refer to a Targum or a Jewish commentator. The interpretation of Balaam's eyes (open or closed) is contested among the authorities Dionysius cites."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"ܘܐܝܟ ܡܫܟ̈ܢܐ ܕܢܨܼܒ ܡܪܝܐ ܗ̄ ܒܕܡܘܼܬ ܡܫܟܢܐ ܕܢܨܝܼܒ ܡܫܪܪܐܝܬ ܘܠܐ ܡܬܼܥܩܪ ܦܫܝܼܩܐܝܬ܇ ܗܿܟܢ ܡܫܪܪܐܝܬ ܢܨܼܒ ܠܗܘܿܢ ܡܪܝܐ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ܀ ܢܦܘܿܩ ܓܒܪܐ ܡܼܢ ܒܢ̈ܘܗܝ ܗ̄ ܥܠ ܕܘܝܕ ܪܡܿܙ ܕܡܢܗ ܕܢܚ ܡܫܝܼܚܐ ܗ݀ܘ ܕܩܒܼܠ ܠܡܠܟܘܼܬܐ ܫܪܝܪܬܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܥܠ ܫܐܘܠ ܐܡܝܼܪܐ ܕܗܘܼ ܩܼܛܠ ܠܐܓܓ ܘܫܩܼܠ ܠܡܠܟܘܼܬܗ܀ ܢܬܬܪܝܼܡ ܡܼܢ ܐܓܓ ܡܠܟܐ ܗ̄ ܡܬܬܪܝܼܡܐ ܡܠܟܘܼܬܗ ܕܐܓܓ܇ ܒܗ݀ܝ ܕܒܥܠܼܬܗ ܐܣܬܠܝܼ ܫܐܘܠ: ܘܝܗܼܒ ܐܠܗܐ ܡܠܟܘܼܬܐ ܠܕܘܝܕ܀ ܢܐܟܘܿܠ ܥܡ̈ܡܐ ܣ̈ܢܐܘܗܝ ܘܓܪ̈ܡܝܗܘܢ ܢܬܒܪ ܘܫܪܟܐ ܗ̄ ܥܠ ܚܪܒܐ ܕܥܒܼܕ ܘܝܫܘܿܥ ܒܪܢܘܿܢ ܡܕܒܪ̈ܢܝܗܘܿܢ ܒܥܡ̈ܡܐ܀ ܐܚܪܢܝܐܝܬ܀ ܢܦܘܿܩ ܓܒܪܐ ܡܼܢ ܒܢܘ̈ܗܝ ܗ̄ ܡܫܝܼܚܐ܇ ܘܙܪܥܗ ܒܡ̈ܝܐ ܣܓܝ̈ܐܐ ܗ̄ ܡܠܦܢܘܼܬܗ܇ ܘܦܘܼܩ̈ܕܢܘܗܝ ܒܡܨܥܝܘܼܬܐ ܕܡܥܡܘܕܝܬܐ ܡܙܕܪܥܝܼܢ ܒܢܝܢ̈ܫܐ܀ ܒܕܥ̄ ܢܫܬܼܠܛ ܒܥܡ̈ܡܐ ܣܓ̈ܝܐܐ ܗ̄ ܗܕܐ ܢܦܩܼܬ݀ ܠܥܒܿܕܐ ܕܐܫܬܼܥܒܕܘ ܥܡܡ̈ܐ ܠܣܓܼܕܬܗ܀ ܐܠܗܐ ܕܐܦܼܩ ܐܢܘܿܢ ܗ̄ ܗܘܼ ܡܫܝܼܚܐ ܢܐܟܘܿܠ ܥܡ̈ܡ ܣ̈ܢܐܘܗܝ ܗ̄ ܥܡ̈ܡܐ ܕܣܿܢܝܢ ܠܗ ܕܐܝܬܝܗܘܢܿ ܫ̈ܐܕܐ ܕܥܠܝܗܘܿܢ ܡܬܬܪܝܼܡ ܘܡܫܬܼܩܠ܀ ܘܒܓܐܪ̈ܘ̄ ܕܐܝܬܗܘܿܢ ܫܠ̈ܝܼܚܐ: ܢܬܒܪ ܚܨ̈ܝܗܘܿܢ ܘܢܫܦܕ ܠ̈ܫܐܕܐ܀","english":"And just as the tabernacle that the Lord made in the likeness of a tabernacle that was truly made and cannot be easily uprooted, so truly did the Lord make him in the land of Moab. The man went out with his sons; this is a type of David, a type of the one who would receive the true kingdom, that is, the Messiah. Others said that it was said concerning Saul, who killed Agag and took his kingdom. Agag the king is raised up, and his kingdom is raised up, in that because of him Saul was removed, and God gave the kingdom to David. He devoured the peoples, their bones and their limbs were broken, and the rest is about the sword that Joshua son of Nun made among the peoples of their deserts. Alternatively: The man went out with his sons, the Messiah, and his seed in many waters, that is, his teaching, and his commandments are sown through the mediation of baptism among the peoples. When he ruled over many peoples, this command went out to the service that the peoples were enslaved to his worship. The God who brought forth the fire, that is, the Messiah, he devoured the peoples, their bones, that is, the peoples who served him, who are demons, over whom he is raised up and takes possession. And in their bodies, which are the apostles, he broke their loins and buried the demons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܝܟ ܡܫܟ̈ܢܐ ܕܢܨܼܒ ܡܪܝܐ","severity":"info","text":"The opening compares the divinely established tabernacle to the Lord's making of a figure in Moab, likely Balaam, drawing a typological parallel.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܡܿܙ","severity":"info","text":"The Syriac term ܪܡܿܙ (rmz) means 'type' or 'symbol', indicating a typological interpretation of the figure going out with his sons as prefiguring David and ultimately the Messiah.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ ܕܘܝܕ ܪܡܿܙ ܕܡܢܗ ܕܢܚ ܡܫܝܼܚܐ","severity":"info","text":"The text references David as a type of the Messiah, echoing the common typology of David as a precursor to Christ in Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܐܘܠ ܐܡܝܼܪܐ ܕܗܘܼ ܩܼܛܠ ܠܐܓܓ","severity":"info","text":"The reference to Saul killing Agag alludes to 1 Samuel 15, where Saul spares Agag, but here the text conflates or reinterprets the narrative to fit a typological scheme.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܝܫܘܿܥ ܒܪܢܘܿܢ ܡܕܒܪ̈ܢܝܗܘܿܢ","severity":"info","text":"The mention of Joshua son of Nun and the sword among desert peoples parallels the conquest narratives in Joshua, used here as a typological precedent for the Messiah's actions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܥܡܘܕܝܬܐ","severity":"info","text":"Baptism (ܡܥܡܘܕܝܬܐ) is interpreted as the medium through which the Messiah's teaching and commandments are sown among the peoples, reflecting a sacramental reading common in Syriac commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man who went out with his sons' is ambiguous; the text offers multiple interpretations: Balaam, David, Saul, or the Messiah. The reading taken follows the typological identification with the Messiah.","The phrase 'the God who brought forth the fire' is ambiguous; the text equates it with the Messiah, but the referent of 'fire' is unclear—possibly a symbol of divine power or judgment."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"ܬܐ ܐܡܠܟ ܡܕܡ ܕܥܿܒܕ ܗ̄ ܐܦܢ ܬܢܢ ܠܐ ܡܿܘܕܥ ܕܡܢܘ ܡܠܟܐ ܕܡܠܼܟ ܒܠܥܡ ܠܒܠܩ܇ ܐܠܐ ܒܿܬܪܟܢ ܒܩܪܒܐ ܕܥܡ ܡܕܝܢ̈ܝܐ ܐܘܕܥܗ: ܐܡܼܪ ܡܘܫܐ ܠܗܿܢܘܿܢ ܕܐܬܼܘ ܡܼܢ ܩܪܒܐ܇ ܠܡܢܐ ܐܚܝܼܬܘܿܢ ܟ݀ܠܗܝܢ ܢܩܒ̈ܬܐ ܕܗܿܢܝܢ ܗܘ̈ܝ ܬܘܼܩܠܬܐ ܠܥܡܐ ܒܡܠܼܟܗ ܕܒܠܥܡ ܡܠܟ ܒܠܥܡ ܠܒܠܩ: ܕܥܡܐ ܗܢܐ ܐܠܗܗܘܢ ܣܿܢܐ ܥܘܠܐ ܗܿܘ ܘܚܛܝܼܬܐܘ ܘܠܐ ܡܿܨܐܼ ܐܢܫ ܕܢܒܐܼܫ ܠܗܘܿܢ ܠܐܠܐ ܐܢ ܟܕ ܚܿܛܝܢ: ܐܢܬ ܕܝܢ ܒܠܩ ܨܒܬ ܒܢ̈ܬܟܘܿܢ ܘܢܫ̈ܝܟܘܿܢ ܩܕܡܥܡܐ: ܐܝܟ ܕܢܙܢܘܿܢ ܒܗܝܢ: ܡܐ ܕܙܢܼܘ ܒܗܝܢ ܢܬܼܒ̈ܥܢ ܠܥܡܐ: ܐܓܪܐ ܣܓܼܕܬܐ ܕܦܬܟܪ̈ܝܗܘܿܢ ܘܡܚܕܐ ܡܛ݀ܠ ܙܢܝܘܼܬܐ ܘܣܓܕܬ ܦܬܟܪ̈ܐ ܬܒܿܥ ܠܗܘܿܢ ܐܠܗܐ: ܡܕܡ ܕܥܿܒܕ ܗܼ،ܐ ܥܡܐ ܗܢܐ ܠܥܡܟܒܚܪܬܐ ܗ̄ ܕܠܘ ܕܥܡܐ ܥܿܒܕ ܗܼܘܐ ܠܥܡܗ ܕܒܠܩ܇ ܐܠܐ ܥܡܗ ܕܒܠܩ ܠܥܡܐ܆ ܘܒܿܬܪܟܢ ܢܬܼܬܒܪ ܒܠܥܡ ܟܕ ܠܐ ܨ݀ܒܐ ܡܼܢ ܚܝܠܐ ܐܠܝܗܝܐ ܠܡܬܼܢܒܝܘܼ ܬܘܼܒ ܥܠ ܐܝܠܝܢ ܕܥܬܝܼܕ̈ܢ: ܘܝܼܕܥ ܡܕܥܐ ܕܡܪܝܡܐ ܗ̄ ܡܕܥܐ ܕܡܪܝܡܐ ܠܝܼܕܥܬܐ ܕܢܒܝܘܼܬܐ ܐܡܼܪ ܡܛ݀ܠ ܕܐܡܼܪ ܕܚܼܙܘܐ ܕܐܠܗܐ ܚܼܘܐ ܡܧܘܣܦ: ܚܙܝܿܬܗ ܘܠܐ ܡܼܢ ܟܕܘܼ ܗ̄ ܥܠ ܚܼܙܐ ܐܡܼܪ ܕܠܘ ܒܓܠܝܢܐ ܘܐܦܠܐ ܒܚܼܙܘܐ ܚܙܼܐ ܠܐܠܗܐ: ܐܠܐ ܠܦܘܼܬܐ ܡܣܒܪܢܘܼܬܐ ܕܗܿܢܘܿܢ ܕܚܿܙܝܢ ܠܗ ܕܗܿܟܢ ܡܬܼܢܒܐ ܟܬܼܒ ܢܒܝܐ ܠܗܿܠܝܢ ܘܡܣܼܬܒܪ ܗܼ،ܐ ܡܼܢ ܐܚܪ̈ܢܐ ܘܡܼܢ ܒܠܩ ܕܚܼܙܐ ܚܙܼܘܐ ܕܐܠܗܘܼܬܐ ܘܒܟܿܠܗܘܿܢ ܐܪ̈ܙܐ ܕܐܠܗܘܼܬܐ ܝܿܕܥ܀ ܒܙܢܐ ܐܚܪܢܐ: ܚܙܝܿܬ ܐܠܐ ܠܚܪܬܗ ܠܐ ܐܕܪܟܿܬ: ܡܛ݀ܠ ܕܡܒܥܕܐ ܟܣܝܘܼܬܗ ܡܼܢ ܚܙܬܐ ܕܥܒ̈ܝܼܕܐ܀ ܘܚܪܬܗ ܘܠܐ ܗܼܐܘ ܩܪܝܼܒ ܗ̄ ܚܿܪܬ ܒܗ ܒܕܡܘܼܬܐ ܡܬܪܓܫܢܼܝܬܐ ܘܠܐ ܚܙܝܿܬ ܠܐܘܿܣܝܐ ܕܝܼܠܗ ܒܕܪܚܝܼܩܐ ܗܿܝ ܣܿܓܝܼ ܡܼܢ ܚܙܐ ܕܥܝ̈ܢܐ ܕܒܣܪܐ܀","english":"Come, let us consider something that he did, which is not known, namely, what counsel Balaam counselled Balak. But after the war with the Midianites, he made it known. Moses said to the people who came from the war: \"Why have you left alive all the women who were a stumbling block to the people through the counsel of Balaam, who counselled Balak?\" For this people, their god was that helper of iniquity and sin, and no man could harm him unless he sinned. But you, Balak, desired your daughters and your men before the people, as they sinned with them. When they sinned with them, they followed the people. The reward of the worship of their idols, and immediately because of the sin and the worship of idols, their god followed them. Something that this people did to the people of the other, that is, not that this people did to the people of Balak, but the people of Balak did to this people. And after that, Balaam was broken, when he did not wish with the divine power to be again turned against those who were to come. And he knew the knowledge of the Most High, that is, the knowledge of the Most High is not for the knowledge of prophecy. He said this because he said that the vision of God showed Moses. \"I have seen him, but not with the eye.\" He said concerning the vision: \"He said that not openly nor in a vision did he see God, but according to the hope of those who saw him, that thus it is fitting.\" The prophet wrote for these things, and it was hoped with others and with Balak, that he saw a vision of divinity and knew all the mysteries of divinity. In another place: \"I have seen, but I did not reach his end, because his concealment is far from the sight of the living.\" And his end was not near; the end in him was in a perceptible manner, and I did not see his essence in that distant place, which is very far from the sight of the eyes of flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܠܟ ܒܠܥܡ ܠܒܠܩ","severity":"info","text":"The phrase 'Balaam counselled Balak' introduces a narrative of Balaam's advice to Balak, which is later revealed after the war with the Midianites.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܐ ܠܡܥܐ ܐܚܝܼܬܘܿܢ ܟܠܗܝܢ ܢܩܒ̈ܬܐ","severity":"info","text":"This echoes Numbers 31:15-18, where Moses questions the sparing of Midianite women who caused Israel to sin through Balaam's counsel.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܕܥܐ ܕܡܪܝܡܐ","severity":"info","text":"The term 'knowledge of the Most High' is distinguished from prophetic knowledge, indicating a higher, direct divine insight not accessible through prophecy.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܝܿܬ ܐܠܐ ܠܚܪܬܗ ܠܐ ܐܕܪܟܿܬ","severity":"info","text":"This passage reflects a common exegetical theme in Syriac commentary: the limitation of human perception in grasping divine essence, as seen in Dionysius bar Salibi's interpretation of Balaam's vision.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܙܢܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'In another place' marks a shift to a separate citation or tradition, likely from a different source or a parallel exegetical comment.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܚܪܬܗ ܘܠܐ ܗܼܐܘ ܩܪܝܼܒ ܗ̄ ܚܿܪܬ ܒܗ ܒܕܡܘܼܬܐ ܡܬܪܓܫܢܼܝܬܐ","severity":"caution","text":"The syntax here is ambiguous: 'his end was not near' may refer to Balaam's failure to perceive God's end, or to the divine essence itself; the text's meaning is contested.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the people of Balak' versus 'this people' is unclear; the text may invert the subject in the clause about idol worship.","The phrase 'knowledge of the Most High is not for the knowledge of prophecy' could be read as a denial that prophetic knowledge equals divine knowledge, or as a statement that prophecy does not grant such knowledge."],"confidence":"medium","notes":[]},{"i":60,"ref":"p60","source":"ܘܬܘܼܒ ܚܙܝܿܬܗ ܕܠܐ ܡܼܢ ܟܕܘܼ ܗ̄ ܚܙܝܿܬܗ ܠܗܿܘ ܕܡܬܼܢܒܐ ܐܢܑܼ ܥܠܘܗܝ ܘܠܘ ܡܼܢ ܟܕܘܼ ܐܬܼܐ ܠܗ܀ ܘܚܪܬܗ ܡܼܢ ܪܘܼܚܩܐ: ܘܠܐ ܗܼܘܐ ܩܪܝܼܒ ܗ̄ ܥܕܟܝܼܠ ܪܚܝܼܩ ܙܒܢܐ ܕܡܐܬܝܼܬܗ܀ ܢܕܢܚ ܟܘܟܒܐ ܡܼܢ ܝܥܩܘܿܒ ܗ̄ ܐܝܟ ܟܘܟܒ ܢܘܓܗܐ ܕܒܫܦܪܐ ܟܕ ܕܢܿܚ ܫܿܪܐ ܠܥܡܘܛܘܼܬܐ ܕܠܠܝܐ܆ ܗܿܟܢܐ ܐܦ ܗ݀ܘ ܕܥܬܝܼܕ ܠܡܼܕܢܚ ܛܪܕ ܠܚܫܘܼܟܐ ܕܛܘܼܥܝܝ ܡܼܢ ܥܠܡܐ ܬܘܼܒ ܢܫܥܼܒܕ ܠܟܿܠܗܘܢܿ ܒܢ̈ܝ ܫܝܬ ܗ̄ ܠܟ݀ܠܗܘܿܢ ܒܢܝ̈ܢܫܐ ܕܐܬܼܝܒܠܘ ܡܼܢ ܫܝܛ ܢܕܢܚ ܟܘܟܒܐ ܗ̄ ܡܫܝܼܚܐ ܗ݀ܘ ܕܫܥܒܕ ܠܟ݀ܠܗܘܿܢ ܥܡ̈ܡܐ ܘܢܚܘܿܬ ܡܼܢ ܝܥܩܘܒ: ܥ̄܆ ܘܢܩܘܼܡ ܡܼܢ ܝܥܩܘܿܒ ܗ̄ ܒܝܕ ܗܿܠܝܢ ܒܝܕ ܗܕܐ ܡܒܕܩ ܕܩܼܡ ܠܗ ܡܼܢ ܝܥܩܘܼܒ ܐܘܟܝܼܬ ܢܚܼܬ ܠܗ ܡܢܗ ܫܘܼܒܚܐ ܘܡܠܟܘܼܬܐ܇ ܐܡܬܝ ܕܗܿܠܝܢ ܠܥܒܿܕܐ ܢܦܩ̈ܢ: ܗ̄ ܘܢܘܒܕ ܠܐܝܢܐ ܕܡܫܬܼܘܙܒ ܡܼܢ ܩܪܝܼܬܐ ܗ̄ ܠܐܝܢܐ ܕܠܐ ܗܼ،ܐ ܡܼܢ ܒܢ̈ܝ ܡܕܝܢܬܗ ܘܥܼܪܩ ܡܼܢ ܗܝܡܢܘܼܬܐ ܕܒܗ: ܗܢܐ ܐܝܼܕܐ ܗܼ ܒܥܠܡܐ ܗܿܢܐ ܘܒܕܥܬܝܼܕ܀ ܪܝܫ ܥܡ̈ܡܐ ܥܡܠܝܩ ܗ̄ ܩܿܪܐ ܠܗ ܪܝܫ ܥܡ̈ܡܐ ܠܐ ܒܐܝܩܪܐ ܘܕܪܓܐ ܐܦܠܐ ܒܩܕܝܼܡܘܼܬ ܝܠܕܐ ܐܠܐ ܩܿܪܐ ܠܗ ܪܝܫܐ: ܟܕ ܗܘܼ ܫܪܝܼ ܩܕܡܐܝܬ ܠܡܩܪܒܘܼ ܥܡ ܝܣܪܐܝܠ ܒܡܕܒܪܐ: ܘܚܼܙܐ ܠܩܝ̈ܢܐ ܗ̄ ܠܐ ܝܿܕܥ ܥܡܐ ܗܢ ܕܩܝ̈ܡܐ ܕܐܝܢܘ ܚܬܝܬܐܝܬ ܐܝܬ ܕܐܡܿܪܝܼܢ ܕܐܕܘܡ̈ܝܐ ܐܢܘܿܢ ܘܐܚܪ̈ܢܐ ܕܡܕܝ̈ܢܝܐ ܐܢܘܿܢ܀ ܕܡܢܗܘܿܢ ܐܝܼܬܘܗܝ ܗܼܘܐ ܐܝܚܡܘܼܗܝ ܕܡܘܫܐ: ܥܫܝܼܢ ܡܘܬܒܟ ܗ̄ ܣܿܒܪ ܐܢܬ ܕܠܐ ܡܬܼܟܒܫ ܐܢܬ ܡܼܢ ܐܢܫ ܒܕܡܫܪܪ ܡܘܬܒܝ܀ ܘܣܝܼܡ ܒܫܩܝܼܦܐ ܩܢܟ ܗ̄ ܕܐܦܢ ܐܝܟ ܦܪܚܬܐ ܒܫܩܝܼܦܐ ܡܩܢ ܐܢܬ ܠܐ ܡܫܬܘܙܒ ܐܢܬ ܡܼܢ ܚܪܒܐ܀","english":"And again, he saw that it was not yet time for him to see that which was to come, and it was not yet time for it to come. And its end was far off; and he was not near, for the time of his coming was still distant. A star rises from Jacob, like the morning star in the east when it rises and dispels the depth of the night; so also that which is destined to rise will drive away the darkness of error from the world, and will subdue all the sons of Sheth, for all the sons of the nations who were led astray by the serpent. The star that rises is the Messiah, who subdues all the peoples and descends from Jacob, and rises from Jacob by means of these, by means of this rod that stood for him from Jacob. Indeed, he descended from him with glory and kingdom, when these went out to serve as rods, and he destroyed the enemy that was to be saved from the city, for the enemy that was not from among the sons of his city fled from the faith that was in it. This is the sign in this world and in the future. The chief of the peoples, Amalek, he calls him the chief of the peoples, not in honor and rank, nor in primogeniture, but he calls him chief, because he was the first to begin to make war with Israel in the desert. And he saw the covenants, but he did not know this people, of which covenants are certain. There are those who say that they were Edomites or others, or Midianites or others. From them was the father-in-law of Moses. Your seat is difficult; you think that you are not conquered, you are not by a man who confirms my seat. And he placed a mark on your cheek, that even if you are like a bird on a rock, you will not be saved from the sword.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets Balaam's delayed vision as a type of the Messiah's coming, comparing the Messiah to a star rising from Jacob that dispels error and subdues nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܢ̈ܝ ܫܝܬ","severity":"info","text":"The phrase 'sons of Sheth' (ܒܢ̈ܝ ܫܝܬ) likely refers to all humanity descended from Seth, a common Syriac expression for the human race.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Amalek as 'chief of the peoples' who first warred with Israel in the desert echoes Exodus 17:8-16 and 1 Samuel 15, where Amalek is a perennial enemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of the 'rod' (ܡܒܕܩ) that stood for Jacob may allude to the rod of Moses or Aaron, a symbol of authority and miraculous power in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi's typological reading of Balaam as a precursor to Christ reflects a common Syriac interpretive tradition, also found in Ephrem and later commentators.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt phrases, such as 'ܘܬܘܼܒ ܚܙܝܿܬܗ ܕܠܐ ܡܼܢ ܟܕܘܼ', which may obscure the precise subject of the vision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the opening clause is ambiguous: it could refer to Balaam or Balak; the reading taken follows the previous passage, where Balaam is the subject of counsel.","The phrase 'ܒܢ̈ܝ ܫܝܬ' (sons of Sheth) is ambiguous in context, possibly meaning all humanity or a specific group; the reading taken is the broader interpretation."],"confidence":"medium","notes":[]},{"i":61,"ref":"p61","source":"ܐܢ ܢܗܼ،ܐ ܠܒܘܼܥܪܐ ܩܝܢ ܥܕܡܐ ܠܐܬܘܪ ܗ̄ ܐܦܢ ܐܬܝܢ ܒܥ̈ܠܕܒܒܐ ܘܡܒܥܪܝܼܢ ܠܩܝܢ ܘܠܐ ܫܿܒܩܝܼܢ ܠܗ ܘܐܦܠܐ ܛܘܛܝܬܐ ܡܕܡ: ܥܕܡܐ ܠܐܬܘܪ ܢܫܒܘܿܢܟ ܗ̄ ܟܕ ܐܬܘܪ ܠܒܒܠ ܩܿܪܐ ܟܕ ܒܙܒܢܐ ܗܿܘ ܕܐܫܬܒܝܼܘ ܐܕܘܡ̈ܝܐ ܐܘܿ ܡܕܝ̈ܢܝܐ ܐܝܟ ܐܚܪ̈ܢܐ: ܒܛܝܼܠܐ ܗܼܘܬ݀ ܡܠܟܘܼܬܐ ܕܐܬܘܪ̈ܝܐ܀ ܐܪܚ̈ܢܐ ܐܡܿܪܝܼܢ ܕܩܝܢ̈ܝܐ ܬܢܢ ܠܐܕܘ̈ܡܝܐ ܩܿܪܐ ܘܪܡܿܙ ܥܠ ܐܬܘܪܝܐ ܕܫܒܼܐ ܠܥܣܪܐ ܫܒ̈ܛܐ ܘܐܩܒܠ ܥܡܗܘܢܿ ܥܡܡ̈ܐ ܣܓܝ̈ܐܐ ܕܥܡܗܘܢܿ ܐܦ ܩܝܢ̈ܝܐ ܐܫܬܒܝܼܘ ܠܐܬܘܪ܀ ܬܘܼܒ ܐܢ ܢܗܘܐ ܠܒܘܼܥܪܐ ܩܝܢ ܗ̄ ܡܐ ܕܐܫܬܒܝܼܘ ܡܼܢ ܐܬܘܪ̈ܝܐ ܒܕܐܝܟ ܗܿܟܢ ܒܿܨܝܢ ܠܗܘܢܿ ܫܒ̈ܝܐ ܒܕܡܘܼܬ ܩܛܘ̈ܦܐ ܕܟܪܡܐ ܬܘܼܒ ܐܢ ܢܗܘܐ ܠܩܝܢ̈ܝܐ ܩܢܐ ܕܚܪܥܘܼܬܐ: ܡܼܢ ܬܡܢ ܢܚܬܘܼܢܢ ܘܢܫܬܒܘܿܢ܀ ܠܓܝ̈ܘܢܐ ܢܦܩܘܢܼ ܡܼܢ ܐܪܥ ܕܟܝܬ̈ܝܐ. ܝܘܢܝܐ ܐ݀ܡܪ ܗ̄ ܟܝ̈ܬܝܐ ܠܓܝܘ̈ܢܐ ܓܘܼܕܐ ܕܡܬܼܦܠܓܐ ܡܬܼܦܫܐ܇ ܘܐܡܿܪ ܕܓܘܼ̈ܕܐ ܘܡܫܪ̈ܝܬܐ ܣܓܝ̈ܐܬܐ܆ ܢܦ̈ܩܢ ܡܼܢ ܐܪܥܐ ܕܝܘ̈ܢܝܐ ܘܪܡܿܙ ܥܠ ܓܘܼ̈ܕܐ ܕܐܠܟܣܢܕܪܘܣ ܒܪ ܦܝܼܠܝܼܦܘܿܣ ܘܢܫܥܒܕܘܢܼ ܠܐܬܘܪ ܐܦ ܠܥܒܪ̈ܝܐ ܗ̄ ܐܠܟܣܢܕܪܘܣ ܫܥܼܒܕ ܠܦܪ̈ܣܝܐ ܘܠܐܬܘܪ̈ܝܐ: ܘܐܢܛܝܟܘܿܣ ܗ݀ܘ ܕܡܬܼܝܒܠ ܡܼܢ ܐܠܟܣܢܕܪܘܣ ܒܚܪܬܐ ܠܥܒܪ̈ܝܐ܀ ܠܐ ܫܒܼܩ ܐܠܗܐ ܠܟܠܒܥܡ ܕܢܠܘܼܛ ܠܥܡܐ ܕܠܐ ܢܣܼܒܪ ܗܘܼ ܘܫܐܕ̈ܘܗܝ ܕܟ݀ܠܡܐ ܕܒܿܥܝܢ ܣܿܥܪܝܼܢ:ܬܘܼܒ ܘܟܕ ܢܐܒܕܘܢܼ ܫܬܡܐܐ ܐ̈ܠܦܝܐ ܡܛ݀ܠ ܥܘܠܗܘܢܿ ܠܐ ܢܐܡܪ ܐܢܫ ܕܒܠܘܛܬܗ ܕܒܠܥܡ ܐܒܼܕܘ ܡܼܢ ܐܝܟܐ ܝܕܥ ܡܘܫܐ ܠܡܠܬܗ ܕܒܠܥܡ ܕܢܟܬܒܝܗܿ ܘܐܡܿܪܝܼܢܢ: ܕܗܕܐ ܢܒܝܐܝܬ ܐܬܝܗܼܒܬ݀ ܠܗ ܘܡܨܝܐ ܬܘܼܒ ܕܢܐܡܪ ܕܥܩܒ ܥܡܐ ܡܛ݀ܠ ܗܿܠܝܢ ܘܝܠܦ ܐܢܝܢ ܐܘܿ ܠܒܠܥܡ ܫܠܚܘ ܘܟܬܼܒܘ ܠܗܘܢܿ ܐܝܠܝܢ ܕܗܘܼ̈ܝ܀ ܘܝܬܝܼܒ ܝܣܪܐܝܠ ܒܣܛܝܡ ܗ̄ ܡܘܬܒܐ ܕܥܡܐ܀","english":"And again, he saw that it was not yet time for him to see that which was to come, and it was not yet time for it to come. And its end was far off; and he was not near, for the time of his coming was still distant. A star stood over the city until the Assyrian came; and when he came to Babylon, he called, while in that time the Edomites or Medes were taken captive like others: the kingdom of the Assyrians was destroyed. The interpreters say that the Kenites called to the Edomites and hinted at the Assyrian who left the ten tribes and received with them many peoples, and with them also the Kenites were taken captive to Assyria. Again, if he saw the Kenite, when they were taken captive by the Assyrians, how then did he see the captives like clusters of grapes? Again, if he saw the Kenites a sign of folly, then there he saw and was taken captive. To the Gentiles they went out from the land of the Kenites. Jethro said, the Kenites to the Gentiles, a wall that is divided is broken, and he said that many walls and camps went out from the land of the Jethroites, and he hinted at the walls of Alexander son of Philip, and they enslaved Assyria and also the Hebrews; Alexander enslaved the Persians and the Assyrians; and Antiochus, who is known from Alexander, later to the Hebrews. God did not leave Balaam to curse the people who did not hope, and his demons of the world do what they wish. Again, when they perished, six hundred thousand because of their iniquity, no one said that they perished by the curse of Balaam; from where did Moses know the word of Balaam that he wrote and they said: that this was given to him prophetically, and he was able also to say that he followed the people because of them, and he learned whether they sent to Balaam and wrote to them what happened. And Israel sat in the camp of the people.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܪ","severity":"info","text":"The Assyrian kingdom is invoked as a historical referent for the captivity of the ten tribes and the Kenites, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܝܢ̈ܝܐ","severity":"info","text":"Kenites (Qenites) are identified as a group associated with Jethro; the term is used here in a historical-prophetic sense, linking them to the Assyrian captivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܟܣܢܕܪܘܣ","severity":"info","text":"Alexander the Great is cited as a conqueror who subjugated Assyria and Persia, and Antiochus is mentioned as a later figure affecting the Hebrews, reflecting Syriac historical memory.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܠܥܡ","severity":"info","text":"Balaam (Numbers 22–24) is referenced; the commentary questions how Moses knew Balaam’s words, suggesting a prophetic gift, echoing Numbers 24:2–9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܪܚ̈ܢܐ","severity":"info","text":"The 'interpreters' (Syriac exegetes) are cited as authorities for the identification of the Kenites and the Assyrian, showing a tradition of typological reading.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢ ܢܗܘܐ ܠܒܘܼܥܪܐ ܩܝܢ","severity":"caution","text":"The repeated conditional 'if he saw the Kenite' introduces a logical puzzle about Balaam’s vision; the syntax is ambiguous, possibly reflecting a textual corruption or elliptical reasoning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Kenites' as a historical or symbolic group is ambiguous; the text may conflate them with the Rechabites or other tribes.","The phrase 'if he saw the Kenite' is syntactically unclear, possibly a conditional or rhetorical question."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"ܘܝܬܝܼܒ ܝܣܪܐܝܠ ܒܛܝܡ ܗ̄ ܡܘܬܒܐ ܕܥܡܐ ܕܒܣܛܝܼܡ ܘܩܪܝܼܒܘܼܬܗ ܕܠܒܢ̈ܝ ܡܘܐܒ ܥܒܼܕܬ݀ ܐܢܘܿܢ ܕܢܙܢܘܢܿ: ܟܕ ܓܝܪ ܚܙܼܘ ܠܡܘܐܒܝ̈ܬܐ ܕܡܨܒ̈ܬܢ ܐܝܟ ܡܠܟܐ ܕܒܥܠܡ ܪܓܘ ܘܙܢܝܼܘ ܒܗܝܢ܇ ܘܒܥܠܬܗܝܢ ܐܡܿܪ ܟܬܒܐ܀ ܐܫܬܡܠܝܼܘ ܒܒܥܠ ܦܥܘܪ ܗ̄ ܦܬܟܪܐ ܕܦܥܘܪ ܗ݀ܝ ܕܐܫܬܡܠܝܼܘ ܗ̄ ܡܫܡܠܝܐܝܬ ܐܬܦܼܠܦܠ ܒܦܘܼܠܚܢܐ ܕܪܘܼܫܥܐ ܒܗ݀ܝ ܕܙܢܝܼܘ ܒܢ̈ܫܐ ܘܣܓܼܕܘ ܠܦܬܟܪ̈ܐ܀ ܕܒܪ ܠܟܠܗܘܢܿ ܪ̈ܝܫܐ ܕܥܡܐ ܘܦܪܣܐ ܐܢܘܿܢ ܗ̄ ܥܒܕ ܐܢܘܿܢ ܠܡ ܟܢܘܼܫ̈ܝܐ ܘܐܟܣ ܘܦܪܣܐ ܘܙܢܝܘܼܬܐ ܕܥܡܐ ܠܥܝܢ ܫܡܫܐ ܗ̄ ܓܠܝܐܝܬ ܩܕܡ ܫܡܫܐ ܥܒܪܝܐ ܚܠܦ ܦܪܣܐ ܙܩܘܿܦ ܐܢܘܿܢ: ܐܩܝܼܡ ܐܢܘܿܢ ܐܝܬܝܗܿ ܘܠܘ ܠܡܩܼܛܠ ܐܠܐ ܥܠ ܪ̈ܓܠܝܗܘܢܿ ܐܩܝܼܡ ܐܢܘܿܢ ܠܘܼܩܒܠ ܫܡܫܐ܆ ܠܥܝܢ ܟ݀ܠܢܫ ܓܠܝܐܝܬ܆ ܘܟܕ ܥܠ ܡܘܬܢܐ ܕܢܦܠ ܒܗܘܢܿ ܒܿܟܝܢ ܗܼܘܘ ܩܕܡ ܡܫܟܢܐ: ܘܕܝܿܢ̈ܐ ܐܝܟ ܕܐܬܦܼܩܕܘ ܡܩܛܠܝܼܢ ܗܼܘܘ ܠܚܛ̈ܝܐ܀ ܐܬܼܐ ܓܒܪܐ ܚܕ ܗ̄ ܙܡܪܝ ܠܥܝܢ ܡܘܫܐ ܘܥܡܐ ܐܡܪܚ ܘܥܠܼ ܥܠ ܡܕܝܢܝܬܐ ܗ̄ ܗܕܐ ܒܪܬ ܪ̈ܝܫܢܐ ܗܼܘܬ݀ ܘܦܚܐ ܥܒܝܼܕܐ ܗܼܘܬ݀ ܠܐܢܫ ܡܼܢ ܪ̈ܝܫܢܐ ܕܝܼܣܪܐܝܠ ܘܠܐ ܫܒܼܩ ܠܙܡܪܝ ܕܢܥܘܿܠ ܟܣܝܐܝܬ ܘܟܕ ܒܿܥܐ ܕܢܘܕܥ ܠܗܿܢܘܿܢ ܕܥܡ ܟܘܣܒܝ ܒܪܬ ܨܘܪ ܕܪܝܫܢܐ ܐܝܬܘܗܝ ܐܡܪܚ ܘܥܠ ܩܕܡ ܡܘܫܐ ܘܟܗ̈ܢܐ ܓܠܝܐܝܬ: ܟܕ ܡܠܦ ܠܗܘܢܿ ܕܪܝܫܐ ܐܝܼܬ̄ܘ ܘܠܐ ܕܚܼܠ ܡܼܢ ܡܘܫܐ: ܦܝܢܚܣ ܒܪ ܐܠܝܥܙܪ ܩܕܡܗܿ ܠܡܪܚܘܬܗ ܘܕܩܼܪ ܠܬܪ̈ܝܗܘܢܿ ܒܪܘܡܚܐ: ܘܐܬܠܝܼ ܡܘܬܢܐ ܗ̄ ܡܛ݀ܠ ܕܐܬܪܥܝܼ ܐܠܗܐ ܐܬܩܼܠܣ ܦܝܢܚܣ ܒܬܠܬܐ ܢܨܚ̈ܢܝܼܢ ܛܼܢ ܛܢܢܐ ܕܐܠܗܐ ܘܩܼܛܠ ܠܡܪ̈ܚܐ ܘܚܣܝܼ ܥܠ ܥܡܐ ܟܕ ܐ̈ܠܦܝܼܢ ܡܝܼܬܘ ܗܪܟܐ ܒܡܘܬܢܐ ܕܡܼܢܫܠܝ܀","english":"And Israel sat in the time of that place of the people who were in the plain, and the nearness of the heart of Moab made an end of the star: for when they saw the Moabite women who were adorned like the kings of the world, they desired and fornicated with them, and because of them the Scripture says: They were completed in Baal Peor, that is, the idol of Peor, that they were completely and utterly engaged in the service of iniquity, in that they fornicated with the women and worshipped idols. He brought all the heads of the people and spread out the star, that is, he made the star, but not for the Chaldeans? And he spread out the fornication of the people before the sun, that is, openly before the sun, the Hebrew passed before the spread-out star: he set up the star, that is, and not to kill, but he set them up on their feet, the star, opposite the sun, that is, clearly all the more, and when the plague fell upon them, they were weeping before the tabernacle: and the judges, as they were commanded, were killing the sinners. A certain man came, that is, Zimri, that is, against Moses and the people, and he was insolent and went in to the Midianite woman, that is, this one was the daughter of the chiefs, and a snare was made for a man with the chiefs of Israel, and he did not allow Zimri to enter secretly, and when he wished to make known to them that with Cozbi, daughter of Zur of the chiefs, he was insolent and went in before Moses and the priests openly: when he taught them that the chief was there and did not fear with Moses: Phinehas, son of Eleazar, before her for his insolence, and he pierced both of them with a spear: and the plague ceased, that is, because God was appeased, Phinehas was praised with three victories, that is, the error of God, and he killed the insolent ones, and he restrained the people when thousands died here in the plague of the insolent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܘܿܥ","severity":"info","text":"The Syriac word ܐܢܘܿܥ (ʾestēr) is ambiguous: it can mean 'star' or 'Esther'. Bar Salibi interprets it as a celestial sign, not the biblical figure.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Baal Peor","severity":"info","text":"The phrase 'completed in Baal Peor' alludes to Numbers 25:3, where Israel joins in the worship of Baal Peor. Bar Salibi explicitly identifies the idol of Peor.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Phinehas","severity":"info","text":"Bar Salibi recounts Phinehas’s killing of Zimri and Cozbi (Numbers 25:6–9) and adds that the plague ceased because God was appeased, a common exegetical expansion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a continuous narrative retelling of Numbers 25:1–9, with inserted interpretive glosses marked by ܗ̄ (hū) and ܕܗ̄ (d-hū).","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܘܿܥ","severity":"caution","text":"The repeated use of ܐܢܘܿܥ (ʾestēr) is textually uncertain; the English draft inconsistently renders it as 'star' or leaves it untranslated. The Syriac may be corrupt or elliptical.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ܐܢܘܿܥ (ʾestēr) is ambiguous: it could be a star, a proper name (Esther), or a textual corruption. The reading taken is 'star' as a celestial sign.","The phrase 'the error of God' (ܛܥܘܬܐ ܕܐܠܗܐ) is ambiguous; it may be a scribal error for 'the zeal of God' or a theological claim about divine intervention."],"confidence":"medium","notes":[]},{"i":63,"ref":"p63","source":"ܩܒܠ ܚܘܼܫܒܢܐ ܕܟ݀ܠܗܿ ܟܢܘܫܬܐ ܗ̄ ܒܿܬܪ ܡܘܬܢܐ ܦܩܼܕ ܠܡܡܼܢܐ ܠܥܡܐ ܡܼܢ ܒܪ ܥܣܪܝܼܢ ܫܢ̈ܝܼܢ ܘܠܥܠ: ܡܛ݀ܠ ܕܡܝܼܬܘ ܘܓܡܼܘ ܫܬܡܐܐ ܐ̈ܠܦܝܼܢ ܕܢܦܼܩܘ ܡܼܢ ܡܨܪܝܢ ܡܛܠ ܥܘܠܗܘܢܿ ܘܡܿܦܩܕ ܕܒܛܟܣܐ ܗ݀ܘ ܩܕܡܝܐ ܢܡܼܢܐ ܡܘܫܐ ܘܐܠܝܥܙܪ ܠܡܐ ܘܕܢܚܘܐ ܕܐܦܢ ܡܝܼܬܘ ܗܿܠܝܢ ܟ݀ܠܗܘܢܿ ܐܠܐ ܫܪܬܚ ܐܢܘܿܢ ܐܠܗܐ ܒܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ ܘܐܝܬܝܼ ܐܢܘܿܢ ܠܡܢܝܿܢܐ ܕܫܬܡܐܐ ܐܠܦ̈ܝܼܢ ܘܐܠܦ ܘܫܒܥܡܐܐ ܘܬܠܬܝܢ: ܥܡ ܥܣܪܝܢ ܘܬܠܬܐ ܐܠܦ̈ܝܼܢ ܕܠ̈ܘܝܐ ܟܕ ܠܐ ܒܨܪ ܡܼܢ ܡܢܝܢܐ ܕܐܒܗ̈ܝܗܘܿܢ: ܐܠܐ ܐܢ ܩܠܝܼܠ ܒܦ̈ܨܐ ܬܬܦܠܓܝ ܐܪܥܐ ܗ̄ ܕܠܐ ܢܗܼܘܐ ܚܪܝܢܐ ܒܝܢܬܗܘܢܿ܇ ܘܦ̈ܨܐ ܩܿܪܐ ܠܡܓ̈ܠܐ ܙܥܘܪ̈ܐ ܕܟܬܝܼܒ ܒܗܝܢ ܫܡ̈ܗܐ ܕܓܒܪ̈ܐ ܘܡܬܼܝܗ̈ܒܢ ܒܐܝܼܕܐ ܕܛܠܝܐ ܙܥܘܪܐ ܕܢܣܝܡ ܐܢܝܢ ܥܠ ܡܢ̈ܘܬܐ: ܡܛ݀ܠ ܒܢ̈ܬܗ ܕܨܠܦܚܕ ܕܐܡܪ̈ܝ܀ ܒܚܛܗ̈ܘܗܝ ܡܝܼܬ. ܠܐ ܗܼ،ܐ ܒܡܣܡܒܪܝܫܐ ܕܡܼܢ ܐܠܗܐ ܡܝܼܬ ܐܝܟ ܡܪܘܕܐ ܘܥܒܪ̈ܝ ܥܠ ܢܡܘܿܣܐ ܐܠܐ ܕܐܝܟ ܟܿܠܢܫ ܡܝܼܬ ܒܚܛܝܼܬܗ ܐܝܟ ܓܙܪ ܕܝܼܢܐ ܕܐܬܦܼܣܩ ܥܠ ܐܕܡ ܡܛܠ ܕܚܼܛܐ ܐܝܟ ܡܠܼܬ ܟܬܒܐ: ܘܗܪܟܐ ܣܼܡ ܢܡܘܿܣܐ ܕܐܢ ܠܝܬ ܠܐܢܫ ܒܪܐ ܕܝܿܪܬ ܠܗ: ܒܢ̈ܬܐ ܢܐܪ̈ܬܢ: ܐܘܿ ܐܚܐ܇ ܐܘܿ ܕܕܐ ܐܘܿ ܩܪܝܒܐ: ܣܩ ܠܛܘܼܪܐ ܗܢܐ ܕܥܒܪ̈ܝܐ ܗ̄ ܝܘܢܝܐ ܚܠܦ ܥܒܪܝܐ: ܥܒܪܐ ܩܿܪܐ: ܥܒܪܝܐ ܩܿܪܐ ܠܛܘܼܪܐ: ܥܠ ܕܒܗ ܐܬܩܼܒܪ ܡܘܫܐ ܕܐܝܼܬ̄ܘ ܥܒܪܝܐ܀ ܘܬܘܼܒ ܕܡܛ݀ܠ ܕܡܢܗ ܚܼܙܗܿ ܠܐܪܥܐ ܕܥܦܪ̈ܢܐ ܐܘܿ ܟܒܪ ܕܥܒܪ̈ܝܐ ܝܪܬܝܼܢ ܗܼܘܘ܀ ܚܙܝܗܿ ܠܐܪܥܐ ܗ̄ ܚܼܙܗܿ ܓܝܪ ܠܥܠ ܡܼܢ ܡܐ ܕܐܬܡܨܝܼ ܕܢܚܙܐ: ܠܐ ܓܝܪ ܡܨܝܐ ܕܬܬܼܚܙܐ ܟ݀ܠܗܿ ܐܪܥܐ ܒܥܝ̈ܢܐ ܕܦܓܪܐ ܐܠܐ ܠܡ ܟܡܐ ܕܡܿܨܐܼ ܐܢܬ ܒܥܝ̈ܢܐ ܕܦܓܪܐ ܚܙܝܗܿ: ܘܕܫܪܟܐ ܐܢܿܐ ܡܥܕܪ ܐܢܼܐ ܠܚܙܬܟ: ܘܚܿܙܐ ܐܢܬ ܠܟܿܠܗܿ܀","english":"The thought of all the congregation was after the deaths. He commanded to number the people from twenty years and above, because one hundred and three thousand had died who came out of Egypt on account of their sins. And he commanded that in that first census Moses and Eleazar should number, and the rest of those who died, all of them, but the Lord God increased them in forty years and brought them to six hundred and three thousand five hundred and fifty, with twenty-three thousand Levites, while not fewer than the number of their fathers, but if the land were divided by lots, there would be no deficiency among them. And he called the lots to the small pebbles on which were written the names of the men, and they were given into the hand of a small child who was placed there upon the tombs, because of the daughters of Zelophehad who are mentioned. He died because of his sins. Not that he died by the command of God like a rebel and transgressor against the law, but that he died like any man by his own sin, like the decree that was passed upon Adam because he sinned, according to the word of the book. And here he established a law that if a man has no son to inherit from him, the daughters inherit, or brothers, or uncles, or relatives. Go up to this mountain of the Hebrews, that is, the mountain of Jebus instead of the Hebrews. He calls it the mountain of the Hebrews, because on it Moses was buried, who was a Hebrew. And again, because from it he saw the land of the Perizzites, or because the Hebrews were to inherit it. He saw the land, for he saw from above when he was able to see, for not the whole land can be seen with the eyes of the body, but only as much as you can see with the eyes of the body you see it, and for the rest, the mind helps your sight, and you see all of it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦ̈ܨܐ","severity":"info","text":"The term ܦ̈ܨܐ (peṣē) here denotes 'lots' cast by means of inscribed pebbles, a procedure for land division.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢ̈ܬܗ ܕܨܠܦܚܕ","severity":"info","text":"The daughters of Zelophehad (Num 27:1–11) are referenced as the occasion for the inheritance law discussed.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼܪܐ ܕܥܒܪ̈ܝܐ","severity":"info","text":"The 'mountain of the Hebrews' is identified with the Jebusite mountain (Jerusalem area), linking Moses' burial site to Hebrew tradition.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from census and land division to inheritance law, then to a topographical note on the mountain, concluding with a reflection on visual perception.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Bar Salibi interprets Moses' death as natural, not divine punishment, aligning with a rationalizing tendency in Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the thought of all the congregation was after the deaths' is ambiguous: it may refer to the people's mindset after the plague or to the narrative sequence.","The identity of 'he' in 'He commanded' is unclear; likely Moses, but the text does not specify."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܒܥܝܢܐ ܠܡ ܒܝܕ ܪܘܚܐ ܗ݀ܘ ܕܡܿܡܠܐ ܚܙܬܐ ܕܦܓܪܐ ܚܙܗܿ ܠܟܿܠܗܿ ܐܪܥ ܕܟܢܥܢ܀ ܘܐܬܟܢܫ ܐܦ ܐܢܬ ܗ̄ ܐܬܩܒܪ ܐܦ ܡܘܼܬ: ܘܡܼܢ ܗ݀ܝ ܕܟܕ ܡܿܐܬ ܐܢܫ ܡܟܢܫ ܠܗܕܡ̈ܘܗܝ ܘܩܿܦܣ ܠܗܘܢܿ܆ ܐ݀ܬܝܐ ܗ݀ܝ ܕܐܬܟܢܫ ܠܘܬ ܥܡܟ ܗ̄ ܐܒܪܗܡ ܘܐܝܣܚܩ ܘܝܥܩܘܿܒ ܐܦ ܐܢܬ ܡܬܚܼܡܠ ܐܢܬ ܠܘܬ ܐܒܗ̈ܝܟ܀ ܥܠ ܕܡܪܡܪܬܘܢܿ ܡܠܬ ܦܘܼܡܝ ܘܫܟܪܐ ܗ̄ ܗܕܐ ܥܠܬܢܐܝܬ ܐܡܝܼܪܐ܇ ܠܘ ܐܟܡܿܢ ܕܠܐ ܩܕܫܗ ܒܡ̈ܝܐ ܕܡܨܘܬܐ: ܠܐ ܡܿܥܠ ܠܗ ܠܐܪܥܐ ܐܠܐ ܐܟܡܿܢ ܕܢܢܝܼܚܗ ܡܼܢ ܩܪܒܐ ܕܥܡ ܟܢܥܢ̈ܝܐ. ܘܐܝܟ ܕܠܟܘܼܐܪܐ ܕܝܘ̈ܕܝܐ ܕܣܿܒܪܝܼܢ ܕܝܬܪܘܼܬܐ ܘܛܘܼܒ̈ܐ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܡܬܚܡܝܢ ܘܐܢ ܫܪܝܼܪܐ ܗܕܐ ܐܝܟܢ ܠܒܪ ܒܝܬܗ ܓܿܠܙ ܗܼܘܐ ܡܼܢ ܗܕܐ܇ ܘܐܝܟ ܕܠܣܘܼܪܕܐ ܕܥܡܐ: ܕܐܢ ܡܼܢ ܡܘܫܐ ܠܐ ܐܬܟܼܚܕ ܟܕ ܐܟܫܼܠܗ ܘܠܐ ܫܒܼܚ ܥܠ ܡܝ̈ܐ ܟܡܐ ܝܬܝܪܐܝܬ ܠܐ ܢܫܒܘܿܩ ܠܗ ܠܥܡܐ ܣܟܠܘܼܬܗ ܟܕ ܚܿܛܐ ܬܘܼܒ ܐܠܨܐ ܗܼܘܬ݀ ܕܒܝܫܘܿܥ ܛܘܼܦܣܗ ܕܝܫܘܿܥ ܢܥܘܿܠ ܥܡܐ ܘܢܐܪܬ ܐܪܥܐ ܕܡܘܼܠܟܢ ܘܒܓܕܘܿܢ ܦܿܩܕ ܕܢܩܘܼܡ ܝܫܘܿܥ܆ ܥܠ ܥܡܐ ܚܠܦܘܗܝ܇ ܕܒܪ ܠܟ ܠܝܫܘܿܥ ܓܒܪܐ ܕܪܘܼܚܐ ܗ̄ ܕܩܼܢܐ ܨܒܝܿܢܐ ܛ݀ܒܐ܀ ܘܗܒ ܡܼܢ ܫܘܼܒܚܟ ܥܠܘܗܝ ܗ̄ ܡܼܢ ܫܘܼܠܛܢܟ ܡܛ݀ܠ ܕܗ݀ܘ ܕܐܝܬ ܠܗ ܫܘܼܠܛܢܐ ܒܥܠܡܐ ܡܫܬܒܚ ܒܐܡܝܼܢܘܼ ܡܼܢ ܡܫܒܚ̈ܢܐ: ܒܝܕ ܐܝܼܕܐ ܠܡ ܕܣܿܐܡ ܐܢܬ ܥܠܘܗܝ ܗܒ ܡܼܢ ܫܘܼܠܛܢܟ: ܟܕ ܐ݀ܡܪ ܐܢܬ ܕܗܢܐ ܓܒܪܐ ܦܩܼܕ ܐܠܗܐ ܕܚܠܦܝ ܢܩܘܼܡ܀ ܗܒ ܡܼܢ ܫܘܼܒܚܟ ܗ̄ ܗܒܠܗ ܡܘܗܒܬܐ ܕܪܘܼܚܐ ܕܩܢܐ ܐܢܬ܆ ܘܒܝܕ ܣܝܿܡ ܐܝܼܕܟ܇ ܐܫܪܐ ܠܪܘܚܐ ܥܠܘܗܝ ܕܬܥܕܪܝܘܗܝ: ܕܢܬܼܡܨܐ ܠܡܕܒܪܘܼ ܠܥܡܐ܀","english":"Others say that it was not by the Spirit that he spoke, but that the vision of the flesh saw the whole land of Canaan. And he also was buried, and he also died. And what is this, that when a man dies, his limbs are buried and he is gathered to his people? This is that he was buried with his people Abraham, Isaac, and Jacob; and you also are carried to your fathers. On the bitterness of the word of his mouth and the drunkenness of this, it is said causally: not as one who did not sanctify him with the waters of commandment; he does not enter the land except as one who purified him from the war with the Canaanites. And as for the crown of the Jews, who think that wealth and blessings are seen in the land of Canaan, and if this is true, as for the one outside his house, he was revealed from this. And as for the chain of the people: that if from Moses he was not hidden when he caused him to stumble, and he did not praise over the waters, how much more did he not leave the people their folly when they sinned again; it was necessary that by Joshua the type of Jesus, the people should enter and inherit the land of Canaan. And by the staff he commanded that Joshua should stand over the people in his place. He took for you Joshua, a man of the Spirit who stands for good wills. And give from your glory upon him, from your authority, because he who has authority in the world is praised in his saying from the praisers. By the hand, not that you placed upon him, give from your authority. When you say that this man, God commanded to stand in my place. Give from your glory, and give him the gift of the Spirit that stands, and by the placing of your hand, cause the Spirit to rest upon him to help him, that he may be able to lead the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܬܐ ܕܦܓܪܐ","severity":"info","text":"The phrase 'vision of the flesh' (ḥezṯā d-pagrā) contrasts with spiritual vision, suggesting a sensory or corporeal mode of perception that Dionysius rejects as inadequate for prophetic insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܪܗܡ ܘܐܝܣܚܩ ܘܝܥܩܘܿܒ","severity":"info","text":"The patriarchs Abraham, Isaac, and Jacob are invoked as the ancestral burial company, echoing the biblical promise of burial with the fathers (cf. Gen 49:29–31).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܝܼܠܐ ܕܝܘ̈ܕܝܐ","severity":"info","text":"The 'crown of the Jews' (klylā d-yūdāyē) likely refers to a Jewish messianic or eschatological belief in the visible wealth and blessings of the land of Canaan, which Dionysius critiques as a materialist misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܫܘܿܥ","severity":"info","text":"Dionysius draws a typological parallel between Joshua (Yēšūʿ) and Jesus (Yēšūʿ), using the same Syriac name to link the biblical leader's entry into Canaan with Christ's role in leading the people into the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܒ ܡܼܢ ܫܘܼܒܚܟ","severity":"info","text":"The repeated imperative 'Give from your glory' (hab men šubḥāk) structures the passage as a liturgical or exhortatory address, possibly to God or to Moses, emphasizing the transfer of authority and spiritual power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܕ ܐܝܼܕܐ ܠܡ ܕܣܿܐܡ ܐܢܬ ܥܠܘܗܝ","severity":"caution","text":"The phrase 'by the hand, not that you placed upon him' is syntactically ambiguous; it may refer to the laying on of hands in ordination or to a gesture of authority, but the negation suggests a correction of a literal interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the address 'Give from your glory' is unclear—whether God, Moses, or a liturgical figure.","The phrase 'by the hand, not that you placed upon him' may be corrupt or elliptical, leaving the precise ritual or symbolic action uncertain."],"confidence":"medium","notes":[]},{"i":65,"ref":"p65","source":"ܠܚܡܐ ܕܩܘܼܪ̈ܒܢܝ ܘܪܝܚܐ ܕܣܘܬܐ ܗ̄ ܗܪܟܐ ܡܿܚܘܐ ܕܐܦ ܠܚܡܐ ܘܕܒܚ̈ܐ ܪܝܫܚܐ ܡܬܼܩܪܝܢ܇ ܡܛ݀ܠ ܗ݀ܝ ܕܥܿܛܪܝܼܢ ܡܼܢ ܡܢܬܐ ܕܕܒܚܼܐ ܩܿܪܐ ܠܗ ܐܘܿ ܡܛ݀ܠ ܪܝܫܚܐ ܐܘܿ ܡܼܢ ܠܚܡ̈ܐ܀ ܢܘܼܩܝܐ ܩܿܪܐ: ܠܚܡܪܐ ܕܪܣܝܼܢ ܥܠ ܕܒܚ̈ܐ܀ ܒܩܘܼܕܫܐ ܢܬܼܢܩܐ ܢܘܼܩܝܐ ܕܥܬܝܼܩܐ ܗ̄ ܩܘܼܕܫܐ ܠܕܒܼܚܐ ܩܿܪܐ ܬܢܢ ܘܐ݀ܡܪ ܕܒܕܒܚܐ ܠܡ ܕܡܬܼܢܩܐ ܚܡܪܐ ܥܬܝܼܩܐ ܩܕܡ ܡܪܝܐ܀ ܘܡܼܢ ܕܫܠܼܡ ܢܡܘ̈ܣܐ ܕܥܕܥ̈ܐܕܐ ܡܙܗܪ ܥܠ ܢܕܪ̈ܐ ܘܐܣܪ̈ܐ܀ ܓܒܪܐ ܒܕ ܢܕܘܿܪ ܢܕܪܐ ܗ̄ ܢܕܪܐ ܐܝܼܬ̄ܘ܇ ܠܗ݀ܘ ܕܡܫܼܬܘܕܐ ܐܢܫ: ܨܒܘܼܬܐ ܡܕܡ ܠܐܠܗܐ ܐܘܿ ܠܩܕܝܫܐ: ܐܘܿ ܠܐܢܫ ܡܿܢ ܕܗܘܼ ܕܢܬܼܠ ܒܢܝܼܫܐ ܕܕܚܼܠܬ ܐܠܗܐ܆ ܐܢ ܗܿܘܐ ܡܫܼܬܡܠܐ ܡܕܡ ܕܒܿܥܐ: ܐܘܿ ܡܬܼܦܨܐ ܡܼܢ ܡܕܡ ܕܕܚܿܠ ܡܢܗ ܩܪܒܐ ܐܝܢܐ ܕܗܘܼ: ܐܝܢܐ ܕܡܛܠܬܗ ܢܕܪ ܠܢܕܪܐ܀ ܘܢܐܣܘܪ ܐܣܪܐ ܗ̄ ܐܣܪܐ ܓܝܪ ܡܬܼܩܪܐ܆ ܗ݀ܘ ܡܕܡ ܕܐܣܿܪ ܐܢܫ ܥܠ ܢܦܫܗ ܕܥܿܒܕ ܒܩܢܘܼܡܗ ܐܢ ܨܘܡܐ ܐܢ ܨܠܘܿܬܐ ܘܐ ܓܪܥܐ ܕܪܝܫܐ܀ ܡܘܡ̈ܬܐ ܕܝܢ ܗ݀ܝ ܕܒ݀ܬܪ ܗܕܐ ܗܿܘܝܐ܆ ܕܝܿܡܐ ܐܢܫ ܐܘܿ ܡܿܚܪܡ ܐܢܫ ܢܦܫܗ܆ ܐܢ ܡܫܠܡ ܠܡܕܡ ܕܢܕܪ ܐܘܿ ܕܐܣܿܪ ܥܠ ܢܦܫܗ ܕܢܥܒܼܕ܀ ܢܕܪܐ ܗܿܟܝܠ ܐܘܿ ܐܣܪܐ ܕܡܣܓܦܝܼܢ ܠܢܦܫܐ ܐܡܿܪ ܗ݀ܝ ܕܐܘܿ ܡܐ ܕܠܐ ܡܫܬܡܠܐ ܢܕܪܐ ܘܡܣܬܓܦ ܐܢܫ܆ ܐܘܿ ܗܘܼ ܢܕܪܐ ܡܣܓܦܢܐ ܗ݀ܘ: ܐܘܿ ܗ݀ܝ ܕܢܕܘܿܪ ܢܦܫܗ ܠܕܒܚܐ: ܐܘܿ ܗ݀ܝ ܕܢܕܘܪ ܕܢܥܒܕ ܒܐܢܫ ܕܒܝܼܫ: ܐܘܿ ܕܢܕܘܪ ܘܢܒܥܐ ܡܼܢ ܐܠܗܐ ܥܠ ܡܘܬܐ ܕܒܥ̈ܠܕܒܒܘܗܝ܀ ܝܒ̄ ܐܠܦ̈ܝܼܢ ܕܡܙܝܢܝܼܢ ܥܡ ܦܝܢܚܣ ܗ̄ ܐܡܿܪ ܥܠ ܩܪܒܐ ܕܥܡ ܡܕܝ̈ܢܝܐ܀ ܐܫܬܕܪ ܝܒ̄ ܘܩܪ̈ܢܬܐ ܕܝܘܼܒܒܐ ܡܛ݀ܠ ܕܫܘܼܪܝܐ ܗܘܐ ܕܩܪܒܐ ܘܕܡܝܐ ܕܐܦ ܩܒܘܬܐ ܐܙܠܼܬ݀ ܥܡܗܘܿܢ: ܘܠܗܿ ܩܿܪܐ ܡ̈ܐܢܝ ܩܘܼܕܫܐ܀","english":"the bread of the offerings and the incense of the straw—here it shows that also bread and first-fruits of sacrifices are called, because they are offered with the offering of the sacrifice, he calls it either because of the first-fruits or because of the breads. He calls it \"wine\": the wine that is poured upon the sacrifices. In the sanctity, the old wine is called \"old\" for the sacrifice, and he says that in the sacrifice, when old wine is offered before the Lord. And when the laws of the festivals are completed, he warns about vows and bonds. A man who makes a vow—a vow is what it is—to that which is confessed by a man: something for God or for a saint, or for a man when he who is in the evil fear of God, if he fulfills what he desires, or is saved from what he fears, a battle that he was in, because of which he made a vow. And a bond is called a bond, for that which a man binds upon himself to do in his standing, whether fasting or prayer or a vigil of the head. Curses, however, are that which after this occurs, that a man swears or a man anathematizes himself, or fulfills what he vowed or bound upon himself to do. A vow or a bond that constrains the soul, he says that either when a vow is not fulfilled and a man is constrained, or that vow is constraining, or that which he vows himself to a sacrifice, or that which he vows to do evil to a man, or that he vows and seeks from God concerning the death of his enemies. The twelve thousand who are armed with Phinehas—he speaks about the war with the Midianites. Twelve thousand were sent, and the trumpets of the jubilee, because it was the beginning of the war and of blood, and also the ark went with them; and he calls it the \"holy vessels.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܕܪܐ","severity":"info","text":"The Syriac term ܢܕܪܐ (nḏrā) is rendered 'vow' and denotes a voluntary offering or promise made to God, a saint, or even a man in distress, often conditional on deliverance from danger.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܪܐ","severity":"info","text":"The term ܐܣܪܐ (ʾesrā) means 'bond' and refers to a self-imposed obligation such as fasting, prayer, or vigil, distinct from a vow in that it binds the person to a specific practice.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܡ̈ܬܐ","severity":"info","text":"The word ܡܘܡ̈ܬܐ (mawmātā) is rendered 'curses' and covers oaths, anathemas, or the fulfillment of a vow or bond, often with a negative or coercive connotation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܒ̄ ܐܠܦ̈ܝܼܢ ܕܡܙܝܢܝܼܢ ܥܡ ܦܝܢܚܣ","severity":"info","text":"The reference to twelve thousand armed with Phinehas alludes to Numbers 31, where Israelite forces under Phinehas wage war against the Midianites, a key narrative in the book.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from discussing sacrificial offerings and wine to legal matters of vows, bonds, and curses, then to the military campaign with Phinehas, showing a thematic shift from cultic to martial concerns.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܝܚܐ ܕܣܘܬܐ","severity":"caution","text":"The phrase ܪܝܚܐ ܕܣܘܬܐ (rīḥē d-sūtā) is rendered 'incense of the straw,' but the meaning is uncertain; it may refer to a type of offering or a misreading of a sacrificial term.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'incense of the straw' (ܪܝܚܐ ܕܣܘܬܐ) is ambiguous; it may denote a specific offering or be a textual corruption.","The term 'old wine' (ܚܡܪܐ ܥܬܝܼܩܐ) could refer to aged wine for sacrifice or a technical cultic term.","The distinction between 'vow' (ܢܕܪܐ) and 'bond' (ܐܣܪܐ) is clear in context, but their precise legal definitions in Syriac tradition are not fully elaborated here."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"ܢܬܬܒܥܘܢܼ ܡܼܢ ܬܒܥܬܗ ܕܡܪܝܐ ܗ̄ ܠܡܘܐܒ̈ܝܐ ܙܕܩ ܕܢܬܒܥܘܢܼ ܝܬܝܼܪ ܡܼܢ ܡܕܝ̈ܢܝܐ܆ ܐܝܟ ܪ̈ܝܫܝ ܒܝܼܫܘܼܬܐ: ܐܠܐ ܡܛ݀ܠ ܐ̱ܚܝܿܢܘܼܬܐ ܕܐܝܬ ܠܗܘܿܢ ܡܪܝܦܐ ܠܗܘܿܢ ܕܫܥܬܐ: ܡܛܠ ܕܒܥ̈ܠܕܒܒܐ ܐܬܚܙܝܼܘ ܠܥܡܐ ܠܘܿܛ ܐܢܘܿܢ ܒܪ ܐܚܘܼܗܝ ܕܐܒܪܗܡ ܦܩܼܕ ܐܠܗܐ ܕܢܬܚܪܒܘܢܼ ܡܕܝ̈ܢܝܐ: ܐܘܿ ܡܛ݀ܠ ܕܩܪܝܼܒܝܼܢ ܠܡܘܐܒ̈ܝܐ ܘܒܬܚܘ̈ܡܝܗܘܢܿ ܐܢܘܿܢ ܐܘܿ ܡܛ݀ܠ ܕܒܫܘܼܥܒܕܐ ܕܡܘܐܒܝ̈ܐ ܗܼܘܘ ܘܒܝܕ ܡܕܝ̈ܢܝܐ܆ ܢܬܒܼܥ ܡܼܢ ܡܘ̈ܐܒܝܐ ܥܝܪܬܐ ܕܥܡܐ܀ ܪܘܿܣ ܥܠܘܗܝ ܗ̄ ܡܝ̈ܐ ܕܪܣܣܐ ܕܪܣܼܘ ܥܠ ܗܿܢܘܿܢ ܕܐܬܼܘ ܡܼܢ ܩܪܒܐ ܡܼܢ ܡܝ̈ܐ ܕܚܠܝܼܛ ܒܗܘܿܢ ܩܛܡܐ ܠܡ ܦܓܠܬܘܿܢܗܿ ܠܕܒܪܬܐ ܦܠܓܐ ܠܡܩܪ̈ܒܢܐ: ܘܦܠܓܐ ܠܟܢܘܫܬܐ ܣܒ ܡܟܣܐ ܠܡܪܝܐ: ܚܕ ܡܼܢ ܚܡܫܝܼܢ ܕܟܿܠܡܕܡ ܣܒ ܡܼܢ ܥܡܐ: ܘܗܒ ܠܐܠܝܥܙܪ ܟܗܢܐ܇ ܘܚܕ ܡܼܢ ܚܡܫܝܼܢ ܣܒ ܡܼܢ ܥܡܐ ܕܠܐ ܢܦܼܩ ܠܩܪܒܐ: ܘܗܒ ܠ̈ܠܘܝܐ܇ ܠܛ̈ܠܝܐ ܕܟܪ̈ܐ܇ ܐܦ ܠܢܫ̈ܐ ܕܐ܇ܙܕܘܓ̈ܝ ܦܩܼܕ ܕܢܩܛܠܘܢܼ. ܣܛܪ ܡܼܢ ܒܬܘܼܠ̈ܬܐ ܙܥܘܪ̈ܝܬܐ. ܘܗܕܐ ܡܿܢ ܦܩܼܕ. ܐܝܟܢܐ ܕܠܐ ܡܼܢ ܕܪܝܫ ܢܙܟܘܿܢ ܒܗܘܿܢ ܘܢܛܥܘܿܢ ܒܬܪ ܦܬܟܪ̈ܐ ܕܡܕܝܢ̈ܬܐ ܘܢܬܚܒܠܘܢܼ ܒܙܘܘܓܐ ܕܕܠܐ ܢܡܘܿܣ ܕܕܟܪ̈ܐ܀ ܦܪܘܫܘ ܡܟܣܐ ܠܡܪܝܐ ܗ̄ ܦܩܼܕ ܕܢܫܩܠܘܢܼ ܡܟܣܐ ܐܝܟ ܥܝܕܐ ܕܡ̈ܠܟܐ ܕܐܦ ܡܼܢ ܒܙܬܐ ܕܩܪܒܐ ܫܩܠܝܼܢ܇ ܡܛ݀ܠ ܦܠ̈ܗܘܢܿ ܐܠܗܐ ܕܝܢ ܫܩܼܠ. ܐܝܟ ܕܢܚܙܐ ܡܫܥܒܕܘܬܗܘܢܿ ܕܠܡܪܘܬܗ: ܘܐܦ ܐܝܟ ܕܠܙܝܿܢܬܐ ܕܩܘܼܝܿܡܐ ܕܟܗ̈ܢܐ ܘܠ̈ܘܝܐ ܕܦܿܠܚܝܼܢ ܠܡܡܢܐ܀ ܚܕ ܡܼܢ ܚܡܫܝܼܢ ܫܩܠ ܗܼܘܐ ܡܿܟܣܐ ܡܼܢ ܐܢܫ̈ܐ ܘܒܥܝܼܪ̈ܐ ܕܒܼܘܙ ܠܐ ܛܥܐ ܡܢܢ ܓ[]ܪ ܗ̄ ܠܐ ܡܝܼܬ ܡܢܢ ܐܢܫ ܐܦܠܐ ܐܬܬܼܩܠ ܒܩܪܒܐ܀ ܐܩ̈ܠܢܐ ܩܿܪܐ ܠܗܠܝܢ ܕܡܬܼܡܝܢ ܒܕܪ̈ܥܐ ܐܝܟ ܩܘܼܠ̈ܒܐ܀ ܗܡܢܝܼܟܐ ܠܙܘܼܢܪܐ ܕܡܬܼܪܡܐ ܒܩܕܠܐ ܐܝܟ ܥܩܐ܀","english":"the pursuit of the Lord's command against the Moabites was more justified than against the Midianites, like the heads of wickedness. But because of the brotherhood that exists between them, it was fitting for the time, since enemies appeared to the cursed people, Lot, the son of Abraham's brother, God commanded that the Midianites be destroyed. Or because they were near the Moabites and within their borders, or because they were under the subjugation of the Moabites and through the Midianites, the people's watchfulness followed the Moabites. He poured water of sprinkling upon them, which they sprinkled upon those who came from battle, with water mixed with ashes, lest her daughters be defiled for the sake of the warriors: half for the sacrifices and half for the covering of the Lord. One from fifty of everything he took from the people and gave to Eleazar the priest, and one from fifty he took from the people who did not go to war and gave to the Levites, to the young men of the rams, also to the women of the bridal chambers he commanded that they be killed. Except for the young virgins. And this he commanded, so that they would not be conquered by them and go astray after the idols of the Midianite cities and be corrupted by unlawful union with males. He commanded that the covering of the Lord be set aside, that they take a tax like the custom of kings, who also from the spoils of war take, because the Lord also takes his portion. As he saw their subjugation to his lordship, and also as a provision for the sustenance of the priests and Levites who serve the altar. One from fifty he took as a tax from the men and cattle of the booty, not forgetting the matter, for he did not die from the matter, nor was any man killed, nor was he hung in battle. He calls \"clubs\" those that are thrown by the arms like slings. \"Hooks\" for the small ones that are lifted by the neck like a yoke.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܡܘܐܒ̈ܝܐ / ܡܕܝ̈ܢܝܐ","severity":"info","text":"The commentary contrasts the campaign against Moab with that against Midian, reflecting a tradition that Midianites were more culpable for leading Israel astray. This aligns with Numbers 31 and later Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܣܐ","severity":"info","text":"The Syriac term ܡܟܣܐ (maksā) means 'tax' or 'tribute', here applied to the Lord's portion of the spoils, likened to a king's customary levy.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܕ ܡܼܢ ܚܡܫܝܼܢ","severity":"info","text":"The phrase 'one from fifty' echoes Numbers 31:28–30, where a levy of one-fiftieth is taken from the spoils for the priests and Levites.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܩ̈ܠܢܐ / ܗܡܢܝܼܟܐ","severity":"info","text":"The passage ends with a brief lexical gloss on two military terms: ܐܩ̈ܠܢܐ (ʾeqlāṯā) 'clubs' and ܗܡܢܝܼܟܐ (ḥamṣīkē) 'hooks', explaining their use in battle.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܛ̈ܠܝܐ ܕܟܪ̈ܐ","severity":"caution","text":"The phrase ܠܛ̈ܠܝܐ ܕܟܪ̈ܐ (l-ṭalyē d-ḵarē) is ambiguous: it may mean 'young men of the rams' (as translated) or 'young rams' as sacrificial animals. The context of distribution to Levites supports the former.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܛ̈ܠܝܐ ܕܟܪ̈ܐ could be read as 'young rams' (animals) or 'young men of the rams' (a military or cultic group); the translation adopts the latter.","The clause ܕܠܐ ܡܼܢ ܕܪܝܫ ܢܙܟܘܿܢ ܒܗܘܿܢ is syntactically difficult; the translation interprets it as a purpose clause ('so that they would not be conquered')."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":67,"ref":"p67","source":"ܟ݀ܠܗܘܿܢ ܡ̈ܐܢܐ ܕܥܒܿܕܐ ܗܿܢܘ ܠܚܫ̈ܠܬܐ ܕܕܗܒܐ: ܩܿܪܐ ܗܿܟܢ ܐܟܡܿܢ ܕܥܒܝܼܕܝܼܢ ܘܡܬܩܢܝܼܢ ܠܐܘܡ̈ܢܐ܀ ܘܩܢܝܿܢܐ ܪܒܐ ܗܘܼܐ ܠܒܢ̈ܝ ܪܘܒܝܠ ܗ̄ ܐܡܿܪ ܡܛ݀ܠ ܫܒܛܐ ܕܪܘܒܝܠ ܘܕܓܕ ܘܦܠܓܗ ܕܗ݀ܘ ܕܡܟܣܐ ܕܒܥܘ ܡܼܢ ܡܘܫܐ ܕܕܢܐܪܬܘܢܼ ܐܪܥܐ ܕܐܡܘܪ̈ܝܐ: ܐܬܪܐ ܕܐܙܿܠ ܠܒܝܬ ܩܢܝܿܢܐ ܗ̄ ܕܘܼܟܝ̈ܬܐ ܕܩܢܝܿܢܐ ܪܒܐ ܡܨܝܐ ܠܡܩܢܐ ܒܗܝܢ ܘܚܫܿܝܢ ܠܙܪܥܐ ܘܠܚܦܨܕܐ ܘܠܡܪ̈ܝܥܬܐ ܕܥ̈ܢܐ ܗܐ ܩܡܼܬܘܢ ܝܘܡܢܐ ܚܠܦ ܐܒܗ̈ܝܟܘܿܢ ܗ̄ ܐܝܟ ܙܥܘܪܬܐ ܐܬܚܼܙܝܬ݀ ܠܟܘܿܢ ܗ݀ܝ ܡܪܕܘܬܐ ܕܚܘܝܼܘ ܐܒܗ̈ܝܟܘܢܿ ܩܕܡ̈ܝܐ ܘܐܝܢܐ ܡܣܡ ܒܪܝܫܐ ܩܒܠܘ ܚܠܦ ܓܘܼܡܕܢܘܼܬܐ܇ ܐܒܗ̈ܝܟܘܿܢ ܕܝܢ ܩܼܪܐ ܐܢܘܿܢ ܐܟܡܿܢ ܕܕܡܝܢ ܣܘܼܥܪ̈ܢܝܟܘܿܢ ܗܿܫܐ ܠܗܿܢܘܿܢ ܕܡܪܡܪܘ ܒܡܕܒܪܐ ܒܩܫܝܘܼܬܐ ܡ̈ܠܐ ܐܬܚܼܫܚ ܥܡ ܕܒܝܬ ܪܘܒܝܠ ܘܓܕ ܡܘܫܐ ܥܠ ܕܐܬܟܣܝܼ ܡܢܗܪ ܥܝܢܗܘܿܢ ܒܚܪܬܐ ܟܕ ܚܠܦ ܕܡܛܝܒܝܼܢ ܕܢܥܕܪܘܢܼ ܠܐܚܝ̈ܘܿܢ ܥܕܡܐ ܕܝܪܬܝܼܢ ܐܪܥ ܩܠܼܣ ܠܚܘܼܫܒܗܘܢܿ ܒܝܕ ܗܿܠܝܢ ܝ݀ܠܦܝܼܢܢ ܕܐܦܢ ܡܬܓܼܒܝܢ ܩܕܝܼܫ̈ܐ ܠܢܒܝܘܼܬܐ܀ ܐܠܐ ܥܠ ܟܣܝ̈ܬܐ ܠܐ ܡܫܬܠܛܝܼܢ ܐܝܟ ܐܠܗܐ ܐܠܐ ܐܝܠܝܢ ܕܡܬܓ̈ܠܝܢ ܠܗܘܢܿ ܠܚܘܕ ܝ݀ܕܥܝܼܢ ܗܐ ܓܝܪ ܐܠܐ ܠܐ ܝܕܥ ܒܫܒܥܐ ܐܠܦܝܼ̈ܢ ܕܠܐ ܣܓܕ ܠܒܥܠܐ܇ ܥܕܠܐ ܕܓܼܠܐ ܠܗ ܐܠܗܐ ܥܠܝܗܘܿܢ ܘܠܐ ܐܠܝܫܥ ܒܡܘܬܐ ܕܛܠܝܐ ܡܪܝ ܟܣܝܼ ܡܢܝ ܘܠܐ ܚܘܝܢܝ: ܘܠܐ ܕܘܝܕ ܒܡܪܕܘܼܬܐ ܕܐܒܝܫܠܘܡ ܗܿܟܘܬ ܐܣܒܼܪ ܡܘܫܐ ܥܠ ܒܢ̈ܝ ܪܘܒܝܠ ܕܨ݀ܒܝܢ ܕܢܡܪܕܘܢ: ܥܕܡܐ ܕܓܠܼܘ ܠܗ ܥܠ ܪܥܝܢܐ ܕܝܼܠܗܘܢܿ ܘܡܚܕܐ ܝܗܼܒ ܠܗܘܢܿ ܩܘܪ̈ܝܐ ܕܐܡܘܪ̈ܝܐ܀ ܟܕ ܡܙܝܢܝܼܢ ܐܢܬܘܿܢ ܩܕܡ ܡܪܝܐ ܠܩܪܒܐ ܗ̄ ܟܕ ܡܥܬܕܝܼܢ ܐܢܬ[ܘܢ] ܩܕܡ ܡܪܝܐ ܡܛ݀ܠ ܕܡܪܝܐ ܐܝܟ [] ܐܙܿܠ ܩܕܡ ܥܡܐ ܗܿܢܐ܀","english":"All the hundreds of the work which that one did for the golden chains: he calls them \"black\" as though they were made and set for the nations. And the great staff was for the sons of Reuben—he says because of the tribe of Reuben and of Gad and the half of that which is covered, who asked of Moses that they should return to the land of the Amorites, the region which went to the house of the great staff. The places of the great staff are able to stand in it, and it is fitting for seed and for harvest and for the pastures of the flocks. \"Behold, you have stood days for your fathers,\" as though a small thing appeared to you, this rebellion which your first fathers showed. And what placed on the head they received for the sake of the covenant? Your fathers, however, call you \"black\" as though your deeds now resemble those of the ones who rebelled in the wilderness. With harsh words it was necessary to deal with the house of Reuben and Gad. Moses, because he was concealed, hastened their eye at the end, when for the sake of those who were prepared to help their brothers until they inherited the land, he praised their thought by these teachings, that even the chosen saints are for greatness. But over hidden things they do not have power like God, but only those which are revealed to him alone are known. For indeed, God did not know the seven thousand who did not worship Baal, until God revealed them to him; and Elisha did not know about the death of the child, my Lord concealed from me and did not show me; and David did not know about the rebellion of Absalom. Thus Moses hoped concerning the sons of Reuben that they wished to rebel, until they revealed to him their own intention, and immediately he gave them the villages of the Amorites. When you are armed before the Lord for battle—when you are prepared, you are before the Lord, because the Lord is like one who goes before this people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܝܿܥܐ","severity":"info","text":"The term ܩܢܝܿܥܐ (qanyā) can mean 'staff' or 'reed'; here it likely refers to a tribal or military leader's staff, symbolizing authority.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢ̈ܝ ܪܘܒܝܠ","severity":"info","text":"The reference to the sons of Reuben and Gad asking Moses to return to the land of the Amorites echoes Numbers 32:1-5, where these tribes request land east of the Jordan.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܪܕܘܬܐ","severity":"info","text":"The rebellion of the first fathers in the wilderness alludes to the Korahite rebellion (Numbers 16) or the murmuring of the Israelites, a common typological theme in Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܝܫܥ","severity":"info","text":"The mention of Elisha not knowing about the death of the child parallels 2 Kings 4:27, where Elisha is unaware of the Shunammite woman's son's death, illustrating prophetic limitation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܕ ܡܙܝܢܝܼܢ ܐܢܬܘܿܢ ܩܕܡ ܡܪܝܐ ܠܩܪܒܐ","severity":"info","text":"The repeated phrase 'when you are armed before the Lord for battle' forms an inclusio, framing the passage as a hortatory address to the tribes.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܠܓܗ ܕܗ݀ܘ ܕܡܟܣܐ","severity":"caution","text":"The phrase 'half of that which is covered' is obscure; it may refer to the half-tribe of Manasseh (often 'covered' in typological readings) or a textual corruption.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who did the work for the golden chains' is unclear; possibly a reference to a biblical figure or a symbolic construct.","The phrase 'half of that which is covered' (ܦܠܓܗ ܕܗ݀ܘ ܕܡܟܣܐ) is ambiguous; it may denote the half-tribe of Manasseh or a lost allegorical reference."],"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":68,"ref":"p68","source":"ܟܢܼܘ [] ܪܘܒܝܠ ܩܘܼܪ̈ܝܐ ܕܐܚܪܒܘ ܥܡܐ܇ ܘܠܒܥܠܡܘܢ ܕܢܣܝܼ̈ܒܢ ܗܼܘ̈ܝ ܫܡܐ ܗ̄ ܡܕܝܼ̈ܢܬܐ ܛܒܝܼܒ̈ܬܐ ܘܡܫܡ̈ܗܬܐ ܕܢܨܝܼܚ̈ܢ ܡܼܢ ܫܪܟܐ ܕܡܕܝܼܢ̈ܬܐ܀ ܩܘܼܪ̈ܝܐ ܠܡܕܝ̈ܢܬܐ ܩܿܪܐ܀ ܘܐܓܘܪ̈ܣܐ ܠܩܘܼܪ̈ܝܐ ܙܥܘܪ̈ܝܬܐ܀ ܐܪ̈ܡܢܝܐ ܓܪܐܢܘܕ ܩܿܪܝܢ ܠܟܦܪ̈ܘܢܐ܀ ܘܒܐܠܗܝ̈ܗܘܿܢ ܥܒܼܕ ܡܪܝܐ ܕܝܼܢܐ ܗ̄ ܐܠܗܝ̈ܗܘܿܢ ܠܚܝ̈ܘܬܐ ܩܿܪܐ܀ ܕܝܢܐ ܕܝܢ ܠܡܘܬܐ ܕܒܘܼܟܪ̈ܐ ܕܒܥܝܼܪ̈ܐ ܕܡܝܼܬܘ ܥܡ ܕܒܢܝ̈ܢܫܐ ܐܡܿܪ܆ ܡܛ݀ܠ ܕܡܨܪ̈ܝܐ ܠܚܝ̈ܘܬܐ ܣܿܓܕܝܼܢ ܗܼܘܘ ܘܒܢ̈ܝ ܝܣܪܐܝܠ ܫܩܼܠܘ ܡܼܢ ܪܥܡܣܝܣ ܗ̄ ܐܪܒܥܝܼܢ ܘܬܠܬܐ ܐܢܘܿܢ ܡܫܩ̈ܠܢܐ ܟܒܪ: ܘܡܫܬܥܐ ܟܬܒܐ ܥܠ ܡܫܩ̈ܠܢܐ ܘܥܠ ܡܫܪ̈ܝܢܐ ܐܝܟ ܕܠܫܘܼܪܪܐ ܕܥܡܐ ܚܪܝܝܐ܀ ܕܠܐ ܢܐܡܪܘܢܼ ܕܠܐ ܐܘܬܪܢ ܐܠܗܐ ܐܪܥܐ ܕܡܘܼܠܟܢܐ܀ ܫܪܘ ܥܠ ܦܘܼܡ ܚܐܪܝܼܬܐ ܗ̄ ܚܐܪܝܼܬܐ ܗ̄ ܚܐܪܝܼܬܐ ܩܿܪܐ ܠܚܦܪܐ ܕܐܝܬ ܥܠ ܓܢ̱ܒ ܝܡܐ ܕܣܘܿܦ܀ ܬܘܼܒ ܕܝܢ ܟ݀ܠܗܘܿܢ ܥܡܘܪ̈ܝܗܿ ܕܐܪܥܐ ܗ̄ ܡܙܗܪ ܕܠܐ ܢܚܘܼܣܘܢܼ ܥܠ ܥܡ̈ܡܐ ܕܝܪܬܝܼܢ ܐܪܥܗܘܿܢ ܗܿܢܘܿܢ ܕܡܫܬܚܪܝܼܢ ܢܗܘܘܿܢ ܟܘܼܒ̈ܐ ܒܥܝܢܝ̈ܗܘܿܢ ܘܠܘܠ̈ܝܬܐ ܒܨܕܥܝ̈ܟܘܿܢ ܗ̄ ܐܟܙܢܐ ܕܠܐ ܡܨܝܐ ܕܢܚܐ ܗ݀ܘ ܕܢ݀ܩܫܝܼܢ ܣܟܬܐ ܒܨܕܥܗ: ܗܿܟܢܐ ܐܦ ܐܢܘܿܢ܇ ܐܢ ܩ݀ܛܠܝܼܢ ܐܢܬܘܿܢ ܠܗܘܢܿ܇ ܗܼܢܘܿܢ ܩ݀ܛܠܝܼܢ ܠܟܘܿܢ ܠܘܠ̈ܝܬܐ ܩܿܪܐ ܠܓܐܪܐ ܕܒܪܝܫܗ ܦܪܙܠܐ ܘܢ݀ܦܩܝܼܢ ܡܢܗ ܬܪܝܢ ܦܘܼܡ̈ܐ: ܘܟܕ ܥܿܐܠܐ ܠܘܠܝܼܬܐ ܠܐ ܡܫܟܚܐ ܠܡܦܼܩ: ܐܠܐ ܐܢ ܡܒܙܥܐ ܠܒܣܪܐ: ܝܡܐ ܕܡܠܚܐ: ܗܘܝܘܼ ܝܡܐ ܕܣܕܘܿܡ: ܐܡܿܪܝܼܢ ܓܝܪ ܕܡܠܚܐ ܗܿܘܐ ܒܗ: ܘܢܬܠܘܢܼ ܠ̈ܘܝܐ ܡܼܢ ܝܘܼܬܪܢܐ ܕܝܠܗܘܿܢ ܗ̄ ܒܡܢܝܿܢܐ ܕܝܢ ܕܡܬܼܚܙܐ ܕܫܛ̈ܚܐ ܡܿܘܕܥ ܕܠܐ ܢܬܚܪܘܿܢ ܝܗܘ̈ܒܐ ܘܢܣ̈ܘܿܒܐ. ܘܠܐ ܢܫܬܟܚܘܢܼ ܠ̈ܘܝܐ ܕܛܠܝܼܡܝܼܢ ܡܢܘ̈ܬܗܘܿܢ ܡܛ݀ܠ ܕܒܡܫܟܢ ܙܒܢܐ ܡܫܡܝܼܢ܀","english":"... the tribe of Reuben, the \"cities\" that destroyed the people, and the \"Baalim\" of the elders. He calls the good and renowned cities that are more excellent than the rest of the cities \"cities.\" And he calls the small cities \"hamlets.\" The Arameans call the villages \"kafrutha.\" And in their gods, the Lord made a sign: he calls their gods \"beasts.\" He says that the sign is for the death of the firstborn of the cattle that died with the firstborn, because the Egyptians worshipped beasts, and the children of Israel took from Rameses forty-three heavy loads. And the book speaks about loads and about camps as for the freedom of the people, so that they do not say that God did not enrich the land of the kingdom. He begins at the mouth of the desert: he calls the desert \"the desert,\" the desert that is on the shore of the Sea of Reeds. Again, he warns all the inhabitants of the land not to have mercy on the nations who inherit their land, those who are being destroyed, saying, \"They will be stars in your eyes and pearls in your temples,\" as one who cannot see that which is hard, a thorn in his temple. Thus also, if you kill them, they kill you; they kill you. He calls \"pearls\" the iron that is on its head and comes out of it with two mouths; and when a pearl enters, it cannot come out unless it pierces the flesh. The Salt Sea: it is the Sea of Sodom, for they say that there is salt in it. And the Levites took from their own surplus, that is, from what is seen, he indicates that the gifts and the offerings should not be delayed. And the Levites were not found to be unjust with their portions because in the Tabernacle of the sacrifice they are appointed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܪ̈ܝܐ","severity":"info","text":"The Syriac term ܩܘܼܪ̈ܝܐ (qūryē) is used here for 'cities,' distinguishing larger settlements from smaller ones called ܐܓܘܪ̈ܣܐ (ʾegōrsē, 'hamlets').","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܘܠ̈ܝܬܐ","severity":"info","text":"The term ܠܘܠ̈ܝܬܐ (lūlyātā, 'pearls') is metaphorically applied to an iron weapon with two mouths, likely a type of spear or harpoon, as a warning of mutual destruction.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܡܐ ܕܡܠܚܐ","severity":"info","text":"The 'Salt Sea' is identified with the Sea of Sodom (the Dead Sea), noted for its salt content, a common geographical identification in Syriac exegesis.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܥܡܣܝܣ","severity":"info","text":"The mention of Rameses (ܪܥܡܣܝܣ) and the forty-three heavy loads alludes to the Israelites' departure from Egypt, echoing Exodus 12:37 and Numbers 33:3, though not a direct quotation.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from toponymic classification (cities, hamlets, villages) to a series of warnings and symbolic interpretations, concluding with instructions to the Levites regarding offerings.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܠܗܘܿܢ ܥܡܘܪ̈ܝܗܿ ܕܐܪܥܐ","severity":"caution","text":"The phrase 'all the inhabitants of the land' is ambiguous: it may refer to the Canaanite nations or to the Israelites, depending on the antecedent in the preceding commentary.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the inhabitants of the land' is unclear—whether Canaanites or Israelites—affecting the interpretation of the warning about mercy.","The phrase 'the book speaks about loads and about camps' may refer to a specific biblical passage (e.g., Numbers 4 or 33) but is not explicitly cited."],"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":69,"ref":"p69","source":"ܬܠܬ ܩܘܼܪ̈ܝܐ ܗܒܘ ܒܥܒܪܐ ܕܝܘܪܕܢܢ ܘܬܠܬ ܒܐܪܥܐ ܕܟܢܥܢ ܗ̄ ܡܿܦܩܕ ܥܠ ܩܘܼܪ̈ܝܐ ܕܒܝܬ ܓܘܣܐ ܗܿܠܝܢ ܕܠܘ ܐܝܢܐ ܕܩܿܛܠ ܕܠܐ ܒܨܒܝܢܗ ܥܿܪܩ ܠܗ܇ ܐܠܐ ܐܦ ܗܿܢܘܿܢ ܕܒܨܒܝܿܢܗܘܿܢ ܘܥܕܡܐ ܕܡܬܼܒܚܢ ܣܘܼܥܪܢܐ ܕܝܼܠܗܘܿܢ ܬܡܢ ܟܕ ܗܿܘܝܢ܆ ܟܕ ܗܿܕܐ ܥܠ ܡܪܚܡܢܘܼܬܗ ܕܐܠܗܐ ܡܿܠܦܐ ܠܢ: ܘܠܫܘܼܘܕܥܐ ܕܠܘ ܣܘܼܥܪܢܗ ܕܩܛܼܠܐ ܥܕܝܼܠ܇ ܐܠܐ ܝܨܪܐ ܕܒܪܢܫܐ ܕܚܦܝܛ ܠܘܬ ܒܝܼܫܬܐ ܘܝܼܕܝܼܥܐ ܗܕܐ ܡܼܢ ܩܿܐܝܢ ܘܠܡܟ ܕܗ݀ܘ ܡܿܢ ܐܟܬܢܐܝܬ ܩܼܛܠ ܠܐܚܘܼܗܝ ܘܝܼܪܬ ܢܘܼܪܐ܇ ܘܗܢܐ ܡܿܢ ܐܟܡܿܢ ܕܕܠܐ ܒܨܒܝܿܢܗ ܘܐܝܟ ܕܐܡܿܪܝܢ ܐܢܫܗܝܼܢ܇ ܘܠܐ ܐܬܪܫܝܼ ܘܐܬܬܚܼܕ ܒܢܘܼܪܐ ܘܐܦܢ ܣܓܝ̈ܐܐ ܒܨܒܝܢܗܘܿܢ ܩܿܛܠܝܼܢ܇ ܘܡܬܓܘܣܝܼܢ ܒܗ݀ܝ ܕܕܠܐ ܒܨܒܝܿܢܗܘܢ ܩܼܛܠܘ ܐܠܐ ܢܛܝܼܪܝܼܢ ܠܕܝܼܢܐ ܐܚܪܢܐ ܕܢܛܝܼܪ ܠܩܛ̈ܘܠܐ: ܘܟܕ ܗܘܼ ܚܿܐܪ ܕܢܬܘܼܒܘܢܼ ܘܢܬܬܘܘܿܢ ܘܢܬܦܨܘܿܢ ܡܼܢ ܕܝܼܢܐ ܐܚܪܢܐ ܥܕܡܐ ܕܢܡܘܼܬ ܟܗܢܐ ܪܒܐ ܗ̄ ܗ݀ܝ ܕܗܢܐ ܣܘܼܥܪܢܐ ܐܫܬܼܡܫ ܒܙܒܢܗ: ܟܐܡܬ ܕܡܛ݀ܠ ܕܝܼܢܘܼܬܗ ܘܩܕܝܼܫܘܼܬܗ: ܠܐ ܡܿܨܐܼ ܕܢܚܙܐ ܐܘܿ ܢܗܡܐ ܐܦܠܐ ܡܛ݀ܠ ܩܼܛܠܐ ܕܗܘܼܐ ܕ[] ܒܨܒܝܿܢܐ ܒܝܘܡ̈ܬܗ ܘܡܐ ܕܡܝܼܬ ܟܗܢܐ ܗ̄ ܒܿܬܪ ܡܘܬܗ ܦܩܼܕ ܠܗ ܠܡܼܐܙܠ ܠܩܪܝܬܗ ܟܕ ܠܐ ܩܢܛ ܡܼܢ ܬ݀ܒܥ ܥܝܪܬܐ ܕܕܡܐ ܐܘܿܟܝܼܬ ܡܬܼܢܩܡܢܐ: ܗ݀ܝ ܕܟ݀ܠ ܕܩܿܛܠ ܢܦܫܐ ܒܛܘܼܥܝܝ ܗ̄ ܟܕ ܠܐ ܝܿܕܥ ܘܡܦܣ ܕܠܒܪܢܫܐ ܡܚܼܘܐ ܒܟܐܦܐ ܐܘܿ ܒܩܝܣܐ ܘܦܪܙܠܐ ܐܘܿ ܒܡܕܡ ܐ̱ܚܪܝܢ܀ ܥܕܡܐ ܕܢܡܘܼܬ ܟܗܢܐ ܪܒܐ ܗ̄ ܒܿܬܪ ܡܘܬܗ ܐܙܿܠ ܠܒܝܬܗ: ܡܛ݀ܠ ܕܟܗܢܐ ܕܒܿܬܪܗ ܩܿܐܡ ܠܐ ܗܼܘܐ ܒܝܘܡ̈ܬܗ ܐܫܬܼܡܫ ܩܼܛܠܐ ܕܕܠܐ ܒܨܒܝܿܢܐ ܘܡܿܨܐܼ ܗܿܢܐ ܠܡܼܛܥܢ ܠܩܛܘܿܠܐ܀","english":"... cities that are more contemptible than the rest of the cities \"Baalim.\" He gave three cities on the other side of the Jordan and three in the land of Canaan. He commands concerning the cities of refuge, that they are not for one who killed unintentionally and fled, but also for those who killed intentionally, and until the judgment of their deed is completed there, while they are there, while this teaches concerning the mercy of God. And for the knowledge that it is not the deed of murder that is condemned, but the intention of the person who hastened towards evil, and this is known from Cain and Lamech, for he intentionally killed his brother and inherited the earth, and this one intentionally, that is, not unintentionally, and as his wives said, and he was not reproved and did not take refuge in the earth, and many also intentionally kill, and they take refuge in this that they killed unintentionally, but they are guarded for another judgment that is prepared for murderers. And when he sees that they repent and return and are saved from another judgment until the death of the great priest, this is that this deed was used in its time. I say that because of his justice and holiness, he was not able to see or hear, nor because of the murder that occurred [] intentionally in his days, and when the great priest died, after his death he commanded him to go to his city, while nothing from the demand of the avenger of blood or the avenger of vengeance, this that everyone who kills a soul in error, while not knowing and thinking that he strikes a person with a stone or with wood or iron or with anything else, until the death of the great priest, after his death he went to his house, because the priest after him who stands was not in his days used for intentional murder, and this one was able to go to the murderers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܪ̈ܝܐ ܕܒܝܬ ܓܘܣܐ","severity":"info","text":"The phrase 'cities of refuge' (literally 'cities of the house of refuge') refers to the biblical cities of refuge (Numbers 35:6–34). Bar Salibi distinguishes between intentional and unintentional homicide in their function.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܐܝܢ ܘܠܡܟ","severity":"info","text":"Cain and Lamech are cited as biblical exemplars of intentional murder (Genesis 4). Lamech's killing of his brother is drawn from the Syriac tradition of the 'Daughters of Eve' or similar apocryphal expansions.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܗܢܐ ܪܒܐ","severity":"info","text":"The 'great priest' likely refers to the high priest in Jerusalem or a local Syriac ecclesiastical figure. Bar Salibi uses this figure to illustrate a legal or moral distinction in the application of refuge laws.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the commentary on Numbers 35, moving from the classification of cities to the legal and moral conditions for refuge, then to exempla (Cain, Lamech) and a concluding analogy involving the great priest.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕ[] ܒܨܒܝܿܥܐ","severity":"caution","text":"The Syriac text has a lacuna marked by brackets: 'that [] intentionally'. The missing word is likely a verb or noun specifying the murder. The English draft supplies 'occurred', but the original is uncertain.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Syriac (ܕ[] ܒܨܒܝܿܥܐ) leaves the precise action unspecified; the reading 'occurred' is conjectural.","The identity of the 'great priest' is ambiguous—whether a biblical figure (e.g., Aaron) or a contemporary Syriac high priest is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":70,"ref":"p70","source":"ܗܘܿ ܐܝܢܐ ܕܩܿܛܠ ܒܨܒܝܿܢܗ: ܠܐ ܡܿܨܐ ܕܢܫܼܬܘܙܒ ܒܗܿܠܝܢ ܩܘܼܪ̈ܝܐ ܡܿܦܩܕ ܕܩܛܘܿܠܐ ܢܬܼܩܛܠ: ܠܘ ܐܟܡܿܢ ܕܣܿܢܐ ܠܒܢܝ̈ܢܫܐ: ܐܠܐ ܠܟ݀ܠܗܿ ܗܕܐ ܙܗܝܼܪܘܼܬܐ ܣܿܐܡ ܐܝܟ ܕܢܕܚܠ ܠܒܝܼܫ̈ܐ: ܕܠܐ ܢܥܒܪܘܢܼ ܥܠ ܟܐܢܘܼܬܐ ܘܢܬܟܠܘܢܿ ܡܼܢ ܢܟܝ̈ܢܐ ܕܚܕ̈ܕܐ܀ ܢܬܼܠ ܝܪܬܘܬܗ ܕܨܠܦܚܕ ܗ̄ ܗܪܟܐ ܡܿܦܩܕ ܕܢܐܪ̈ܬܢ ܒܢ̈ܬܗ܀ ܗ݀ܝ ܕܐܢ ܢܗܼܘܐ ܦܘܼܢܝܐ ܠܒܢ̈ܝ ܝܣܪܐܝܠ ܗ̄ ܠܘ ܫܒܥܐ ܐܠܐ ܫܒܘܿܥܐ ܕܫܢܬ ܚܡܫܝܼܢ: ܩܿܪܐ ܕܒܗ ܟ݀ܠܢܫ ܦܿܢܐ ܠܐܪܥܗ ܘܠܝܪܬܼܘܬܼܗ ܐܦܢ ܐܙܕܒܼܢܬܼ݀ ܕܠܐ ܬܬܟܪܟܼܝ ܝܪܬܘܬܐ ܡܼܢ ܫܒܛܐ ܗ̄ ܐܦܢ ܡܛ݀ܠ ܒܢ̈ܬܗ ܕܨܠܦܚܕ ܐܬܦܩܼܕܬ݀ ܗܕܐ: ܐܠܐ ܗ݀ܝ ܕܫܪܝܪܐ ܡܛ݀ܠ ܘܡܪܝܡ ܐܝܟ ܕܠܣܟܪܐ ܕܦܘܼܡܐ ܕܐܝܠܝܢ ܕܐܡܿܪܝܼܢ ܕܠܐ ܐܝܬܝܗܿ ܒܬܘܼܠܬܐ ܡܼܢ ܫܪܒܬܐ ܕܕܘܝܕ܇ ܕܗܐ ܢܡܘܿܣܐ ܦܩܼܕ ܕܫܪܒܬܐ ܒܫܪܒܬܐ ܬܬܚܼܬܢܝ. ܘܥܠܗ݀ܝ ܫܩܼܠܗܿ ܝܘܣܦ܇ ܬܘܼܒ ܠܐ ܫܒܼܩ ܠܫܒ̈ܛܐ ܕܢܬܚܠܛܘܢܼ ܒܚ̈ܕܕܐ ܕܠܐ ܢܬܒܼܠܒܠ ܦܘܠܓܼܐ ܗܢܐ ܕܝܪܬܘܬܼܐ ܘܬܗܼܘܐ ܗܕܐ ܥܠܬܐ ܕܩܪ̈ܒܐ ܘܩܛ̈ܠܐ ܡܛ݀ܠ ܕܐܝܼܬ ܗܼܘܐ ܒܗܘܿܢ ܐܢܫ̈ܐ ܕܨ݀ܠܝܢܼ ܠܚܢܦܘܼܬܐ. ܠܐ ܫܒܼܩ ܕܢܬܚܠܛܘܢܼ ܐܝܟܢܐ ܕܢܬܝܕܥܘܢܼ ܛܥ̈ܝܐ: ܘܐܚܪܬܐ ܕܠܐ ܢܨܛܠܘܢܿ ܟ݀ܠܗܘܢܿ ܠܚܢܦܘܼܬܐ ܒܝܕ ܚܘܼܠܛܢܐ ܐܟܡܐ ܕܗܿܢܘܿܢ ܕܒܫܡܪܝܢ ܐܚܢܼܦܘ: ܐܠܐ ܫܒܼܩ ܠܛܥ̈ܝܐ ܠܣܛܪ ܡܛ݀ܠ ܐܒܗܝ̈ܗܘܢܿ ܘܡܛ݀ܠ ܟܐܢ̈ܐ ܕܒܗܘܿܢ ܘܡܛ݀ܠ ܕܢܚܼܘܐ ܕܡܫܝܼܚܐ ܕܡܢܗܘܿܢ܀ ܗ݀ܝ ܕܐܦܼܣ ܕܢܣܼܒ ܐܚܐ ܠܐܢܬܬܗ ܕܐܚܘܼ̄ ܟܕ ܡܿܐܬ ܐܡܬܝ ܕܠܝܬ ܒܢ̈ܝܐ ܠܡܝܼܬܐ ܦܩܼܕ ܬܗܘܐ ܚܕܐ ܡܿܢ: ܡܛ݀ܠ ܕܢܩܝܼܡ ܠܗ݀ܘ ܕܡܝܼܬ ܐܟܡܿܢ ܕܠܐ ܢܐܼܒܕ ܫܡܗ ܡܼܢ ܥܡܐ܀ ܕܒ̄܆ ܕܬܗܼܘܐ ܝܪܬܘܬܐ ܕܐܒܐ ܕܡܝܼܬ ܕܠܐ ܒܢ̈ܝܐ ܕܝܪܬܐ ܕܩܿܐܡ ܠܗ ܡܼܢ ܐܚܘܼܗܝ: ܕܠܐ ܡܼܢ ܥܠܼܬ ܝܪܬܘܬܐ.","english":"He who kills by his own will cannot be saved by those cities of refuge. He commands that the murderer be killed, not that he be spared for the sake of the innocent, but he places all this caution as if he fears the wicked, that they not pass over justice and be restrained from the hands of one another. He gives the inheritance of Zelophehad here; he commands that his daughters inherit. This is not a response to the sons of Israel, but to the week of the year fifty; he calls it that in which everyone receives his land and his inheritance, even if it was sold, so that the inheritance not be transferred with the tribe. Even because of the daughters of Zelophehad this was commanded, but this is true because of Miriam, as if for the sake of the mouth of Elijah who said that she is not a virgin from the lineage of David, for behold the law commanded that lineage be joined to lineage. And concerning them, Joseph took her; again, he did not allow the tribes to mix with one another so that this division of inheritance not be confused and this become a cause of wars and killings, because there were among them men who inclined to violence. He did not allow them to mix so that the erring might be known, and another so that they all not incline to violence through mixture, as those in Samaria who became violent; but he left the erring aside because of their fathers and because of the righteous among them and because of the sign of the Messiah from them. This that he forbade that a brother take the wife of his brother when he died, when there are no children for the deceased, he commands that she be one with him, because he raises up that one who died as if his name not perish from the people. And that the inheritance of the father who died without children be for the heir who stands with his brother, that the inheritance not pass to another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage discusses the cities of refuge, inheritance laws for Zelophehad's daughters, and prohibitions on tribal mixing and levirate marriage, linking these to concerns about justice, violence, and messianic lineage.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zelophehad","severity":"info","text":"The reference to Zelophehad's daughters echoes Numbers 27:1-11, where Moses rules that daughters may inherit in the absence of sons.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"week of the year fifty","severity":"info","text":"The phrase 'week of the year fifty' likely refers to the Jubilee year (Leviticus 25), when land reverted to its original owners, preventing permanent alienation of tribal inheritance.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Miriam","severity":"info","text":"The mention of Miriam and Elijah's statement about her virginity reflects later Jewish or Christian debates about the Davidic lineage and Mary's perpetual virginity, anachronistically read into Numbers.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text's reference to 'Joseph took her' is ambiguous; it may refer to Joseph of the Gospels or a patriarchal figure, but the context suggests a typological reading of Joseph as a type of Christ.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Joseph' who 'took her' is unclear; possibly Joseph the patriarch or Joseph the husband of Mary.","The phrase 'week of the year fifty' could be a scribal error for 'Jubilee' or a specific calendrical reference."],"confidence":"medium","notes":[]},{"i":71,"ref":"p71","source":"ܢܣܓܼܐ ܩܪܒܐ ܘܡܨܘܼܬܐ ܒܝܢܬܗܘܿܢ\nܫܠܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܣܦܪܐ ܕܪܒܝܼܥܝܐ ܕܐܘܪܝܬܐ ܕܡܬܼܩܪܐ ܣܦܪܐ ܕܡܢܝܿܢܐ ܕܒܢ̈ܝ ܝܣܪܐܝܠ ܘܥܠ ܟܿܬܘܿܒܐ ܚܕܝܐ ܝܘܚܢܢ ܒܪ ܡܠܟܐ ܩܪܡܙ ܡܙܝܙܚܝܐ ܨܠܘ ܡܛܠ ܡܪܝܢ ܕܟܬܒ ܫܢܬ ܐܨܿܥ̄ ܕܡܪܢ","english":"He who kills by his own will cannot be saved by those cities of refuge. He commands that the murderer be killed, not that he be spared for the sake of the innocent, but he places all this caution as if he fears the wicked. The battle and the commandment are completed in their time. The literal commentary of the fourth book of the Torah, which is called the Book of Numbers, concerning the journeys of the children of Israel, is finished. And upon the scribe, the solitary John bar Malak, crimson, from Mzizkh, pray for the sake of the Lord who wrote, in the year 1800 of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܣܦܪܐ ܕܪܒܝܼܥܝܐ ܕܐܘܪܝܬܐ","severity":"info","text":"This colophon marks the end of the literal commentary on the fourth book of the Torah, i.e., Numbers, and provides scribal details.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ܝܘܚܢܢ ܒܪ ܡܠܟܐ ܩܪܡܙ ܡܙܝܙܚܝܐ","severity":"info","text":"The scribe is John bar Malak, called 'crimson' (ܩܪܡܙ), from Mzizkh. The epithet may indicate a monastic or honorific title.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܫܢܬ ܐܨܿܥ̄ ܕܡܪܢ","severity":"info","text":"The colophon gives the year 1800 of the Lord (AD 1488/89), dating the manuscript's completion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܪܒܐ ܘܡܨܘܼܬܐ ܒܝܢܬܗܘܿܢ","severity":"caution","text":"The phrase 'the battle and the commandment are completed in their time' is ambiguous; it may refer to the preceding narrative or to the work's conclusion.","cites":[{"key":"ed:dsc-231","label":"source edition: Literal Commentary on Numbers","url":"https://syriaccorpus.org/231"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the battle and the commandment are completed in their time' could refer to the narrative of Numbers or to the commentary itself; the reading taken is that it concludes the commentary."],"confidence":"high","notes":[]}]}